The Meals of Shabbat

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There is a mitzvah to eat three meals of bread on Shabbat. At the Friday night and the first meal on Shabbat day, Kiddush is recited. The laws that relate specifically to the third meal of Shabbat are on the Seudat Shelishit page. Additionally, in order to escort out Shabbat there is a fourth meal at the conclusion of Shabbat, called Melaveh Malka.

Covering the Challah

  1. There are multiple reasons for covering the challah. Some say that it is in commemoration of the Maan which was covered with dew. Others say that it is so as not to "embarrass" the bread as we are reciting the Kiddush before HaMotzei.[1]
  2. Even if one is not going to make Kiddish oneself but rather hear it from someone else one should still cover the challahs.[2] Others disagree.[3]
  3. Some say that it isn't necessary to cover mezonot while reciting kiddush,[4] while others disagree.[5]
  4. It isn't obligatory to cover the challah during Seudat Shelishit, however, some have the practice to do so.[6]
  5. There is a dispute if a clear covering of the challah is sufficient according to the reason that the challah's are covered so as not to be embarrassed by the wine that takes precedence over it.[7]
  6. The challah's should be on the table before Kiddush and covered. They shouldn't be brought to the table after Kiddush.[8] Others, however, hold that it isn't necessary to bring the challah to the table before Kiddush and indeed it is preferable to bring it afterwards.[9] The minhag follows the first opinion.[10] Nonetheless, all agree that it is permitted to switch the challah's after kiddush before hamotzei with another challah that wasn't on the table at the time of kiddush, such as with a challah that was heating up.[11]
  7. During the daytime meal everyone agrees that one could have the challah on the table covered before kiddush.[12]

Having two loaves of Challah

 
  1. For the Shabbat meals one should have Lechem Mishna meaning that one needs to make Hamotzei over two loaves of bread on Shabbat and Yom Tov in commemoration of the double portion of Man that fell before Shabbat and Yom Tov.[13]
  2. Women are also obligated in Lechem Mishneh.[14] Some say that the women should hear the Bracha from the one making HaMotzei on the two loaves, while others defend the minhag of those who don’t hear the HaMotzei and make HaMotzei on the piece given to them. [15]
  3. Kabbalistically, one should try to have 12 loaves of bread corresponding to the Lechem HaPanim for the meals of Shabbat. If one can't, one should try to have at least 4 loaves and if one has 5 or 6, one should take 4 and leave the others out. Similarly, if one only has 3 loaves, one should use 2 loaves and leave the third one out. [16] Some say that there's no need to have 12 loaves but one should cut both loaves at each meal and end up with 12 half loaves from the 3 meals and 2 loaves at each meal.[17]
  4. One should wait for everyone to sit before reciting Hamotzei in order to fulfill Lechem Mishna.[18]
  5. Some say that one should hold both loaves even while one is breaking or cutting the first loaf. Others say that one may put one of them down and then break the other.[19]
  6. The loaves should be at least the size of a Kezayit.[20]

Procedure

  1. Some have the custom to cut a little bit of the challah before reciting the beracha. [21]
  2. Some have the custom to recite "birshus," meaning, "with your permission," before reciting the beracha. [22]
  3. It is a custom among Sephardim to sing "lemivtza al rifta" between netilat yadayim and the beracha of hamotzi for the bread. [23]

Salt

  1. Before eating the challah, one should dip it in salt. [24] If one does not have salt, he should dip it in something else which has salt or in sugar.[25]

What kind of challah should be used

  1. Both challahs should be complete.[26] Even if part of the challah is burnt it is still considered whole. [27]
  2. Preferably, both loaves should be fresh but if one is frozen after the fact they may be used for making the Bracha of HaMotzei. [28]
  3. The challahs should not be in a bag or wrapped up during the beracha. [29]
  4. If two pieces of bread stuck together in the oven and then were separated gently each one is considered whole for the mitzvah of Lechem Mishna. [30]
  5. The challahs used should preferably be larger than a Kezayit. [31]
  6. If one only has one loaf of bread one may use Pas habah BeKisnin for the second loaf to fulfill Lechem Mishna. [32]
  7. Preferably pas yisrael should be used, meaning bread that was baked by a Jew, but if this isn't possible then any kosher bread can be used. [33]
  8. If one doesn't have even one whole loaf, it is still preferable to use two slices than just one. [34]
  9. Bagels may be used for lechem mishne and are considered complete even though there is a hole in the middle. [35]

Passing the Challah

  1. One shouldn’t give the Challah directly into the hands of someone else but rather one should place it down on a plate or the table to pass it to someone else. [36]
  2. One should not throw the challah across the table. [37]
  3. The one who made hamotzei should take a bite of the first piece and then cut the rest of the pieces.[38] However, some have the practice to cut all of the pieces and only then eat. [39] In that case the others have to wait to eat their piece until the one who made a bracha eats.[40]

How much to eat

  1. It is preferable to eat slightly more than a KeBaytzeh of bread for the meals of Shabbat, however, many say that after the fact one fulfills one's obligation by eating only a Kezayit.[41] However, if one only eats a Kezayit, according to many opinions one shouldn't say the Bracha of Al Netilat Yadayim when washing for the bread. [42]
  2. One should make sure to eat a Kezayit of the bread for the meals of Shabbat within Shiur Kedi Achilat Pras.[43]
  3. For the Bracha on honey challah, see Pas_Haba_Bikisnin#Honey_Challah.

Which Challah to break

  1. On Friday night, one should cut the lower of the two loaves. On Shabbat morning and Yom Tov night and morning one should cut the upper of the two loaves. [44]

If started a meal Friday afternoon

  1. If one started a meal during Friday afternoon (before 9 hours) and now Shekiah comes, one should cover the bread, make Kiddish, and then finish the meal. [45]
  2. If one had wine during the meal of Friday afternoon, when one makes Kiddish one doesn’t say Borei Pri HaGafen nor HaMotzei. [46]
  3. If one doesn’t have wine and so, one makes Kiddish on bread one shouldn’t make HaMotzei. [47]

Retzeh in Birkat HaMazon

  1. On Shabbat one should add Retzeh in the middle of the third Bracha of Birkat HaMazon. [48]
  2. If one forgot Retzeh and one realized:
    1. before saying Hashem’s name at the end of the third Bracha one should return to Retzeh and then continue from there. [49]
    2. after saying Hashem’s name but before saying Boneh Yerushalayim one should immediately say למדני חוקיך which is the conclusion of a פסוק in Tehillim and then return to Retzeh and continue from there. [50]
    3. after finishing the third Bracha before starting the fourth Bracha one should insert a special Bracha ברוך אתה ה' אלקינו מלך העולם שנתן שבתות למנוחה לעמו ישראל באהבה לאות ולברית ברוך אתה ה' מקדש השבת. [51]
    4. within the first six words of the fourth Bracha (ברוך אתה ה' אלקינו מלך העולם) one should continue with the special Bracha (שנתן...) mentioned in the last option. [52]
    5. after one said the seventh word in the fourth Bracha, one should repeat Birkat Hamazon. [53]
  3. If the meal extended until after sunset on Shabbat, Yom Tov, etc. and one has to insert the special Bracha between the third and fourth Bracha this special Bracha should be said without Shem UMalchut meaning one should just say ברוך שנתן…[54]
  4. If a person wasn't sure if he said retzeh, according to Ashkenazim, he should go back and repeat birkat hamazon.[55] According to Sephardim one doesn't have to repeat birkat hamazon.[56]
    1. If a person knew that he was planning on say retzeh while he was in middle of birkat hamazon but doesn't know if he actually said it one can assume that one did actually say it.[57]
  5. If a person had kezayit of mezonot at kiddush before birkat hamazon then if one forgot retzeh in birkat hamazon at lunch one doesn't have to repeat birkat hamazon.[58]
  6. If someone forgot to mention Shabbat in al hamichya one doesn't have to repeat it.[59]

Setting the table

  1. One should set one's table nicely, make Kiddish, wash, make HaMotzei, and have a nice meal for Shabbat day.[60]

Kiddish during the day

  1. The text of Kiddish during the day is just Borei Pri Hagefen. [61] However, many have the minhag to say Pesukim before saying the Bracha. Some say two paragraphs "Veshamaroo" and "Zachor". Some skip to the last sentence of "Zachor" starting with "Al cen berach" before saying the bracha on the wine, however, some authorities discourage this practice. [62]

Eating before Kiddish

  1. It's forbidden to taste anything before Kiddish.[63] This law also applies to women. [64]
  2. It's permissible to drink water before Shacharit on Shabbat day since the obligation of Kiddish doesn't apply until one prayed. [65]

Kiddish in the place of a meal

  1. Kiddush of the day must also be made in the place of a meal.[66]

Wine for Kiddish

  1. If there's no wine available one may use Chamar Medina which is beer or another drink which is common in that place but not water. If one doesn't even have Chamar Medina, one should say Hamotzi and eat the bread and if one doesn't even have bread, one may eat without Kiddish.[67] What is Chamar Medina?
  2. Chamar Medina (lit: wine of the land)[68] includes beer[69] or cognac[70].
    1. There is a debate in the poskim whether chamar medina is still relevant today.[71]
  3. List of beverages:
    1. The following are NOT chamar medina: water[72], soda/lemonade[73], oil[74]
    2. The following ARE chamar medina: beer[69], hard liquor (schnapps)[75]
    3. The following are debatable: coffee[76], milk[77], juice[78], tea[79]
      1. Generally ashkenaz poskim allow these, whereas sephardi poskim do not.

Shabbat Zemirot

  1. After having eaten one's fill it's proper to sing Zemirot (songs) of praise to Hashem.[80]
  2. It is permitted to say Hashem's name when singing Zemirot.[81] Some have the practice not to say Hashem's real name when singing zemiros and simply say Hashem. [82] See Not_Saying_Hashem's_Name_in_Vain#Using_Hashem.27s_Name_for_Zemirot

Links

Sources

  1. ↑ Tosafot in Pesachim 100b says that because the maan fell between layers of dew, which preserved it, we cover the challah above and below. Rosh Pesachim 10:3 as well as the Tur 271 quote the Yerushalmi saying that since wheat is written first in the pasuk of the seven species for which Israel is praised and the beracha on it should be recited first, we don't want to embarrass the challah by saying the beracha on the wine first, therefore, we cover the Challah. Mishna Brurah 271:41 cites the reason of the maan even if one recites Kiddush over the Challah one should cover the Challah, but according to the Tur this isn't necessary. The Mishna Brurah concludes that the minhag is to cover the Challah even in such a case.
  2. ↑ Rav Moshe Feinstein (quoted in back of Radiance of Shabbos, Siman 1; Iggrot Moshe OC 5:18). The fnt. to Radiance of Shabbat cites the Leket Yosher p. 50 who seems to differ with Rav Moshe.
  3. ↑ Rav Shlomo Zalman Auerbach (Shemirat Shabbat Khilchata ch. 47 fnt. 125) as cited by Dirshu 271:48
  4. ↑ Rav Shlomo Zalman Auerbach (Shemirat Shabbat Khilchata ch. 47 fnt. 125) as cited by Dirshu 271:48
  5. ↑ Rav Ovadia Yosef (Chazon Ovadia Shabbat v. 4 p. 14) as cited by Tiferet 271:60
  6. ↑ Dirshu 271:48 cites Aruch Hashulchan 291:10 and CHazon Ish (Dinim Vhanahagot 10:11) as holding that the challah doesn't have to be covered at Seudat Shlishit since there is no kiddush. Nonetheless, the Eshel Avraham Mbutchach 271 holds that it is proper to cover them. Tiferet 271:63 cites Yalkut Yosef 291 p. 662 as lenient, and the Ben Ish Chai Chaye Sarah n. 12 as strict.
  7. ↑ Dirshu 271:47 cites Rav Nissim Karelitz (Chut Shani 4:85:18) as holding that it is ineffective and on the other hand, Rav Shlomo Zalman Auerbach (Shemirat Shabbat Kehilchata ch. 47 fnt. 116) as holding that it is sufficient. Tiferet 271:60 cites Yalkut Yosef p. 351 as lenient.
  8. ↑ Aruch Hashulchan 271:22 explains that if the challah's are brought are the kiddush then it satisfies the reason of the Yerushalmi since the bread didn't see its embarrassment by reciting kiddush on wine before the bread. However, in terms of the Bavli's reason the bread has to be set up before the kiddush in order that it be ready for kavod Shabbat and not brought afterwards. Avnei Darech 13:53 citing Sefer Mitzvot Zmaniyot (Student of the Rosh), Chatom Sofer on SA OC 262, Minchat Yitzchak 3:13:10-11, The Radiance of Shabbos p. 40, and Shemirat Shabbat Kehilchata 47:24 agree.
  9. ↑ Gra in Maaseh Rav 118, Ach Tov Vchesed 1:10, Avnei Derech 13:53 citing Rav Nevinsal (Yerushalayim Bmoadeha Shabbat v. 2 p. 104), Halichot Shabbat v. 1 p. 45, and Divrei Shalom 4:101:4. See Mpeninei Harav p. 84. Mitzvat Lechem Mishna 10:4 organizes the entire dispute and summarizes that the majority opinion is to bring the challah to the table before kiddush and have them covered, while the Gra holds that it should be brought after kiddush and instead they should be covered somewhere else. Chashukei Chemed Pesachim 100b also quotes this dispute and doesn't resolve it.  
    • Can one leave the challah's on a warming tray until after kiddush? 1) According to the Yerushalmi's reason to cover the challah's, namely, so as not to embarrass the bread, it is better for the challah to be off the table than on the table covered. 2) In terms of the reason that the challah's are like the maan and should be covered, it is sufficient to cover them for Hamotzei alone, see Mishna Brurah 271:41. 3) For the reason of the Rashbam and Tosfot Pesachim 100b that the bread should be covered so that it appears to be brought out for kavod Shabbat and not sitting on the table beforehand, it seems that it would be better not to be on the table at all until after kidush. Tosfot justified the practice to bring the challah to the table and covering them since we have big tables that aren't possible to set in another room and bring after kiddush, however, still it is best not to bring it to the table at all. This is the approach of the Gra and others cited above.
  10. ↑ Shemirat Shabbat Kehilchata 47:22, Avnei Darech 13:53
  11. ↑ Rivevot Efraim 2:115:79 cited by Avnei Darech 13:53. . Avnei Darech agreed. Dor Hamelaktim Shabbat v. 1 p. 625 cites Rav Elyashiv (Ashrei Haish 2:1:14) who holds that the challahs should be on the table from before Shabbat, however, if you want to heat them up, ideally you should put other lechem mishna on the table for kiddush and then switch them when you get to hamotzei. If you don't have then it is fine to heat the challahs during kiddush. Rav Chaim (Aliba Dhilchata 49 p. 37c) writes that the minhag is to bring the challah to the table and have them covered and not left in another room prepared.
  12. ↑ See Mpeninei Harav p. 84 who has a unresolved question as to whether the halacha that the food shouldn't be brought to the table until after kiddush applies to the daytime kiddush as well or only the nighttime one. Ach Tov Vchesed 1:10:6 holds that it doesn't apply to the morning and cites the Mordechai Pesachim 100b who says so explicitly. Avnei Darech 13:53 cites this as well from Rav Nevinsal (Yerushalayim Bmoadim Shabbat 2:104). Mitzvat Lechem Mishnah 10:4 agrees. He cites Rav Debilitsky who says this as well and even the Gra would agree to bring the challah to the table before kiddush by day. Though he also cites Rav Zilerbstein as holding that the Gra's minhag applies during the day as well that they shouldn't bring the challah to the table until after kiddush.
  13. ↑ S”A 274:1, Mishna Brurah 274:1. The poskim have a debate of whether this obligation is from the torah or the rabbis. The Taz OC 678:2, Chatam Sofer OC no. 46, and Aruch Hashulchan 274:1 all say it is from the torah while the Magen Avraham 254:23 says that it is only rabbinic.
  14. ↑ Meiri Shabbat 118a writes that women are obligated in Lechem Mishneh just as they are obligated in other mitzvot of Shabbat such as the meals of Shabbat, Kiddish, and Havdalah. Mishna Brurah 274:1 rules that women are obligated in Lechem Mishneh based on the reasoning that they too enjoyed from the miracle of the manna. Beiur Halacha 291 s.v. nashim, Chazon Ovadyah (Shabbat vol 2, pg 172), and Aruch Hashulchan 274:4 agree. Shemirat Shabbat kihilchita 55:3 says that although this is the accepted opinion, Rav Shlomo Kluger in Haelef licha shlomo 114 writes that women don't have the custom to eat lechem mishne because it is a mitzva on the sanctity of shabbat which is a mitzvat aseh shehazman grama, and is not included in the source for their obligation in Kiddush.
  15. ↑ Sh”t Kinyan Torah 1:88 and Eshel Avraham (siman 274) defend the minhag, while Sh”t Bear Moshe quotes the Chatom Sofer who was insistent on having the women hear the Bracha of HaMotzei from the one making it over two loaves.
  16. ↑ Kaf HaChaim 262:2-3
  17. ↑ Rav Schachter (Brachot Shiur 76 min 44) quoting the Gra
  18. ↑ Chazon Ovadyah (Shabbat vol 2, pg 172)
  19. ↑ Kaf HaChaim 274:12 writes that one should continue to hold both loaves of bread while one breaks the first loaf. Shulchan Aruch HaRav 274:2 argues that one may place one of them down after the bracha and then break the other loaf. Chazon Ovadyah (v. 2, p. 170) agrees but adds that one who follows the Kaf HaChaim should be blessed.
  20. ↑ Shemirat Shabbat Kehilchata 2:55:5, Chazon Ovadia (v. 2 p. 187). Chazon Ovadia cies the Chikrei Lev YD 1:57 who wrote that the breads for lechem mishneh need to be at least a kezayit but the Bet Menucha 51a argues a loaf any size is fine. Kaf Hachaim Palagi 36:44 sided with the Chikrei Lev since the Lechem Mishneh corresponds to the meals of the maan and it says eating with respect to the maan (Shemot 16:25), which implies the size of eating which is a kezayit.
  21. ↑ Mishna Brurah 274:5 quoting the Magen Avraham 274:1. Aruch Hashulchan 274:6. The Tzlach on Berachot 39b says that this is an incorrect practice.
  22. ↑ Rama 167:14, Aruch Hashulchan 167:29 and Mishna Brurah 274:2. The Vilna Gaon (Maaseh Rav 78), however, views this as a hefsek and says it should not be recited.
  23. ↑ Maran HaHida (Mahaziq Berakha 166:3) writes that he saw Rabanan Qadisha (our Holy Sages) sing LeMibsa’ ‘al Rifta after washing and before hamosi. The Ben Ish Hai (VaYera, 14) quotes the above statement of Maran HaHida and adds: “In our own home we have the custom from our forefathers to recite LeMibsa’ between washing and hamosi, and it should be said at all three meals of Shabbat.” See Sh"t (p.192) by Ribi Barukh Toledano. Ribi Ya’aqob Benaim Sh”t (Maghen Abot, O”H p.426 §40) attests to this being the minhag of Tetouan.
  24. ↑ Rama 167:5, Yalkut Yosef 274:18, Taamei Haminhagim pg. 78. Beit Yosef 167 brings from the Shibbolei Haleket that this is because one's table is compared to the mizbeach, and salt was used with every sacrifice in the beit hamikdash. see also Salt and challah by Rabbi Gil Student
  25. ↑ Yalkut Yosef 274:18
  26. ↑ Shulchan Aruch O.C. 274:1. Arukh HaShulchan 274:5 says that if a whole one is not available then the mitzva can nevertheless be fulfilled with two broken ones.
  27. ↑ Mishna Brurah 274:2.
  28. ↑ Sh”t Yabia Omer 7:32, Or Letzion (vol 2, chapter 21:2). Tshuvot V’hanhagot 2:170 and Shmirat Shabbat K'hilchata 55:12 say that since the bread will soon become edible it is still evident that you have two loaves. Sh"t Bitzel Hachochma 3:110, and Rav Moshe Feinstein (cited in Radiance of Shabbos page 76) likewise maintained that one may use frozen challah as Lechem Mishnah. Rav Shlomo Zalman Auerbach quoted in note 39 in Semirat Shabbat Kehilchata chapter 55 says that it might only be permissible if the bread will defrost by the end of the meal.
  29. ↑ MB 167:23, Shemirat Shabbat Kihilchita volume 2,55:11:38, and Rav Scheinberg quoted in The Radiance of Shabbos page 79 footnote 18. see also Sh"t Rivivos Ephraim 1:201
  30. ↑ Chazon Ovadyah (Shabbat, vol 2, pg 176).
  31. ↑ Shemirat Shabbat Kihilchita vol. 2, 55:5, Rav Scheinberg quoted in The Radiance of Shabbos page 79 footnote 15.
  32. ↑ Chazon Ovadyah (Shabbat, vol 2, pg 185), Shemirat Shabbat Kihilchita volume 2, 55:16 and Rav Moshe Feinstein quoted in The Radiance of Shabbos page 78 footnote 13.
  33. ↑ Mishna Brurah 242:6.
  34. ↑ Aruch Hashulchan 274:5 and the HaNetziv in Meishiv Davar 1:21 and the reasoning being that the obligation for lechem mishne and whole bread are two separate ones.
  35. ↑ Sh"t Rivivot Ephraim 1:204:2
  36. ↑ Yalkut Yosef (Shabbat vol 1 pg 312), Piskei Teshuvot (Siman 274 note 7)
  37. ↑ Rabbi David Yosef (Halacha Brurah Vol: pg. 49, Magen Avraham 167:38, Pri Megadim E"A 167:38, Mishnah Brurah 167:88, Minhag Yisroel Torah 167:4, Throwing Bread on Halacha Yomit
  38. ↑ Mishna Brurah 167:79 quotes the achronim who say that initially one shouldn’t cut the challah for everyone listening before eating since that is a hefsek initially but after the fact it isn’t an issue.
  39. ↑ [Rav Hershel Schachter (Brachot Shiur 92 min 30)] said that his father’s practice was to cut all of the pieces of challah before he ate. He felt that was more derech eretz to cut up for everyone before you start to eat yourself. It is in line with the Rama 167:15.
  40. ↑ Gemara Brachot 47a, Shulchan Aruch OC 167:15
  41. ↑
    • The Behag (Shabbat chap. 16) says that one should eat the three meals of Shabbat and it is permissible separate the two daytime meals by covering the table, making Birkat HaMazon, and then HaMotzei and eating a KeBaytzah of bread. The Ran (Shabbat 43b s.v. Tanu) quotes this Behag. The Tur 291:1 writes that one should eat a KeBaytzah for Seudat Shelishit. The Bet Yosef 291:1 explains that the Tur is following the Behag. What's the reason to have a KeBaytzah?
    • (1) The Bach 291:3 writes that the reason to have a KeBaytzah is that it is preferable to have a Kebaytzeh in order to be obligated to make Birkat HaMazon, even though the actual standard halacha is that someone who ate only a Kezayit one is obligated to make Birkat HaMazon. The Eliyah Rabba (291:3) and Hagahot Ben Aryeh (on Behag Shabbat chap 16), however, reject the Bach because they understand that there's no preference for having a KeBaytzah in terms of Birkat HaMazon.
    • (2) The Machasit HaShekel 291:1 writes that the reason a KeBaytzah is necessary is order to make it into a significant meal and not just a snack, though after the fact if one eats only one Kezayit one fulfilled ones obligation. Though, according to this explanation, the Magen Avraham 291:1 and Mishna Brurah 291:2 explain that really slightly more than a KeBaytzah is necessary because a significant meal is defined in Hilchot Mincha (Shulchan Aruch 232) to be more than a KeBeytzah.
    • (3) The Beiur HaGra 291:2 writes that the amount of a KeBaytzah is learned out from Hilchot Sukkah. The Hagahot Ben Aryeh (on Behag Shabbat chap 16) asks that this explanation can not explain the position of Shulchan Aruch who holds that in Hilchot Sukkah (Shulchan Aruch 639:2) a significant meal is more than a KeBeytzah. Birkat Eliyahu (commentary to Bieur HaGra 291:2) answers that the Gra thought that really everyone agrees that a significant meal is a KeBaytzah, but for Sukkot the reason a significant meal is defined as more than a KeBaytzeh is because by Sukkot we're supposed to dwell in the Sukkah just as we dwell indoors.
    • (4) Hagahot Ben Aryeh (on Behag Shabbat chap 16, authored by Rav Zev Wolf Ben Aryeh, father of Rav Yisrael Salanter) explains that the Behag is only discussing a case where one wants to have Seudat Shelishit immediately following the Shabbat day meal and in order to show that Seudat Shelishit is a significant meal, one needs to eat a KeBaytzah, but in general if Seudat Shelishit was eaten as a separate meal, one only needs to eat a Kezayit for the meals of Shabbat.
    • What's the halacha? Shulchan Aruch 291:1 codifies the Tur's statement that one should eat a Kebaytzeh for Seudat Shelishit. The Malbushei Yom Tov 291:1 in fact argues that he sees no reason that one be obligated to eat more than a Kezayit as the Gemara Shabbat 119b says that a Kezayit is sufficient for the Friday night meal. [The Sh"t Maharil (end of Siman 94) and Radvaz 1:489 seem to only require a Kezayit.] Eliyah Rabba 291:3 quotes this. See the Machasit HaShekel who answers the Malbushei Yom Tov's question from the Gemara Shabbat. The Mishna Brurah 291:2 quotes the Magen Avraham who says that one should eat more than a KeBaytzah, however, some say one only needs a Kezayit and he concludes that preferably if one is able, one should be strict to have a Kebaytzeh. Shemirat Shabbat KeHilchata 54:20 agrees. Yalkut Yosef (Shabbat vol 1, p. 313) writes that for the Friday night meal and Shabbat day meal one needs to have a KeBaytzah of bread and if that’s difficult one may have a Kezayit of bread (and in such a case one should wash without a Bracha).
  42. ↑ See Netilat_Yadayim_for_a_meal#Minimum_amount_of_bread_to_obligate_Netilat_Yadayim.
  43. ↑ Yalkut Yosef (Shabbat vol 1, p. 313) writes that one should eat a Kezayit of bread for the meals of Shabbat within the time of Kedi Achilat Pras.
  44. ↑ S”A and Rama 274:1
  45. ↑ S”A 271:4 based on Shmuel’s opinion on Pesachim 100a
  46. ↑ S”A 271:4 writes that one doesn’t make a Borei Pri HaGafen as the wine is already covered from the wine earlier in the meal. Mishna Brurah 271:18 says because of Safek Brachot one doesn’t make another HaMotzei.
  47. ↑ S”A 271:4
  48. ↑ Shulchan Aruch 188:4,5
  49. ↑ Kitzur Shulchan Aruch 44:12, Mishna Brurah 188:22
  50. ↑ Chaye Adam 47:16 writes that if one realizes after having said Baruch Atta Hashem one should conclude with למדני חוקיך so that Hashem’s name isn’t in vain and then one may return to Retzeh. Mishna Brurah 188:22 and Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 44:16) agree. [See Igrot Moshe 4:93 who disagrees with the Mishna Brurah regarding inserting למדני חוקיך in Shmoneh Esrei.]
  51. ↑ S”A 188:6, Kitzur Shulchan Aruch 44:12. The S”A HaRav 188:9 writes that the logic behind this is that as long as one didn’t begin the fourth Bracha it’s as though one is still in middle of the third Bracha. The reasoning here is based on the discussion in S”A 114 (see Yaaleh VeYavo in Shmoneh Esrei section).
  52. ↑ Chazon Ovadia (Berachot pages 101-102), Or Litzion (vol 2 p. 113), and Shemirat Shabbat Kihilchita (vol 2 p. 212 n 6) write that as long as one still within the first six words of the fourth bracha one should continue with the special Bracha for Shabbat and then say say the fourth bracha from the beginning. Mishna Brurah 188:23 quotes the Chaye Adam 47:18 who says that if one is still within the first six words of the fourth Bracha one may continue with the special Bracha insertion and then start the fourth Bracha again. Even though the Beiur Halacha s.v. Ad questions this Chaye Adam, the Halachos of Brachos (pg 515-6) rules like the Chaye Adam. However, the Birkei Yosef 188:7 says that once you say the word baruch for the fourth beracha you can no longer say the beracha of "asher natan" and you have to go back to the beginning of birkat hamazon. Kitzur Shulchan Aruch 44:13, Ben Ish Chai chukat 20, and Shulchan Aruch Harav 188:4 agree with the Birkei Yosef.
  53. ↑ Shulchan Aruch 188:6
  54. ↑ Halachos of Brachos (pg 511) based on Beiur Halacha 188:10 s.v. mazkir, Kesot HaShulchan 47:3
  55. ↑ Shemirat Shabbat Kehilchata 57:7, Mishna Brurah 188:16
  56. ↑ Yabia Omer OC 7:28
  57. ↑ Rav Nevinsal on Mishna Brurah 188:16, See Yabia Omer 7:28 who discuss the idea of the Taz and those who disagree.
  58. ↑ Divrei Dovid (responsa 86) holds that since the kiddush counts as a meal in some sense then the lunch afterwards counts as seudat shelishit in which case if one didn't mention retzeh at lunch one doesn't have to repeat it. Shemirat Shabbat Kehilchata 57:9 and Kaf Hachaim 188:40 concur with the Divrei Dovid.
  59. ↑ Shemirat Shabbat Kehilchata 57:11, Mishna Brurah 208:58
  60. ↑ Shulchan Aruch 289:1
  61. ↑ Pesachim 106a writes that the primary Kiddish is at night but there's also a Kiddish of the day. Even though it seems to be Deorittah as the gemara learns it from a pasuk, the Rishonim agree that the pasuk is only an asmachta (Ravad and Magid Mishna (Hilchot Shabbat 29:10), quoted by Bear Heitiv 289:2) and the obligation of Kiddish during the day is only Rabbinic. The gemara concludes that the text of such a Kiddish is just Borei Pri HaGefen. Rambam (Hilchot Shabbat 29:10) and Shulchan Aruch 289:1 rule this as halacha.
  62. ↑ Mishna Brurah 289:2
  63. ↑ Rambam (Hilchot Shabbat 29:10) and Shulchan Aruch 289:1 rule that since there's an obligation to make Kiddish it's forbidden to eat anything before Kiddish just like the Kiddish of Friday night.
  64. ↑ Mishna Brurah 289:6
  65. ↑ Tur writes in the name of his father, the Rosh, and Shulchan Aruch O.C. 289:1
  66. ↑ Shulchan Aruch O.C. 289:1
  67. ↑ Shulchan Aruch 289:2, Mishna Brurah 289:10
  68. ↑ The Rashbam (cited in the Tur siman 272) holds that for a drink to be considered chamar medina, there has to be no wine available in the entire city. The Tur then cites a yesh mefarshim that a beverage can only be chamar medina if there is no wine within a day's journey of the city. However, from the Rambam (hilchot shabbat 29:17) it sounds like he thinks that as long as people in that locale typically drink this beverage instead of wine ("מדינה שרוב יינה שכר"), this is good enough to consider that beverage chamar medina. Rav Moshe Feinstein in Iggerot Moshe OC 2:75 defines chamar medina as something you would serve to guests who you want to show respect to. Halachot Ketanot 1:9 writes that chamar medina must have alhocol, although see below for other poskim who argue.
  69. ↑ 69.0 69.1 Shulchan Aruch O.C. 296:2 writes that one may make Havdalah on beer (שכר) if it is Chamar Medina or other drinks besides for water.
  70. ↑ Yalkut Yosef 296:8
  71. ↑ Mishna Brurah (272:24) cites from the Magen Avraham that to be considered chamar medina, there has to be no wine available in the city that year, and this beverage has to be the primary beverage of the city. This is based on the Rashbam and the yesh mefarshim cited in the Tur (see previous note). However, in the Biur Halacha (272:9 s.v. shemikadshin) he cites the position of the Rambam that as long most people in the city drink this beverage then it is considered chamar medina (מדינה שרוב יינה שכר), even if there is wine available in the city. Rav Chaim Kanievsky in Kovetz Teshuvot 1:57 asked Rav Elyashiv whether a sick person could recite havdalah on tisha b'av on wine or chamar medina. Rav Elyashiv responded that they should use beer or another drink that is chamar medina. Rav Chaim responded that the Chazon Ish thought that nowadays nothing, including beer, is chamar medina since wine is so common (presumably based on the Magen Avraham cited above). See Dirshu Mishna Brurah (296 ft. 12) who cites this position of the Chazon Ish. As noted, Rav Elyashiv disagrees and thinks that even though wine is available nowadays everywhere, nonetheless there is still chamar medina because most people don't drink wine as part of a regular seudah, but rather other beverages (he relies upon the position of the Rambam cited in the biur halacha).
  72. ↑ Shulchan Aruch 272:9 explains that water is definitionally not able to be considered chamar medina. Mishna Brurah (272:25) explains that even if the city drinks only water and nothing else, it still cannot be considered chamar medina. Mishna Brurah (296:10) explains that this is because water isn't considered "חשיב" (lit: important, significant).
  73. ↑ Sh"t Igrot Moshe 2:75 rules that soda is just like water and can not be used for kiddush. Rav Avigdor Neventzahl in Biyitzchak Yikare 272 fnt. 25 agrees. Sh"t Vayan Avraham (Izrael) Siman 34 (pg 63) writes that he remembers in the holocaust the question arose whether lemonade could be used for Havdalah and he concludes that it just like water and can’t be used for Havdalah.
  74. ↑ Mishna Brurah 272:25
  75. ↑ Mishna Brurah 272:30. This seems to have been the common minhag in Ashkenaz, to make kiddush shabbat day on schnapps despite the availability of wine. See the Bach (272:10 s.v. v'ikah) who is perplexed by this minhag and attempts to justify it. See Mishna Brurah 272:29 who explains that perhaps it is because wine is expensive and kiddush shabbat day is only drabanan anyway, so we can be lenient and use schnapps and not be concerned with the Rambam's shita that is invalid for kiddush. Mishna Brurah 272:30 seems to imply that another reason to use schnapps would be if you prefer it (similar to the discussion regarding making kiddush on bread Friday night).
  76. ↑ Halachot Ketanot 1:9 writes that Chamar Medina must have alhocol and so coffee is not Chamar Medina. Yalkut Yosef 296:8 writes that one may not use coffee, tea, orange juice, or soda for Havdalah, but one if there's no wine in the city, one may use beer or cognac which are considered Chamar Medina; Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 408 specifies that coffee, tea, milk, and fruit juice are not considered chamar medina, and therefore one may not make havdalah with them. More sources can be found in Yabia Omer OC 3:19 for this approach.
    • However ashkenazi poskim are more expansive, and do not require the beverage to be alcoholic to be considered chamar medina. Rav Avigdor Neventzahl in Biyitzchak Yikare (siman 272 footnote 25) says that coffee, juice, or tea may be permitted.
  77. ↑ Mishna Brurah (272:25) says that milk is not chamar medina. Dirshu Mishna Brurah (296 ft. 15) cites Rav Shlomo Zalmen that even in a place where everyone drinks milk it still isn't chamar medina because it isn't a chashuv beverage. However, Igrot Moshe 2:75 says that in an extenuating circumstances, milk could be used as chamar medina in a place where it is common to drink. Tzitz Eliezer 8:16 and 14:42 agrees.
  78. ↑ Dirshu Mishna Brurah (296 ft. 16) cites from Rav Elyashiv that juices such as orange juice or grapefruit juice are considered chamar medina. Rav Avigdor Neventzahl in Biyitzchak Yikare (siman 272 footnote 25) says that juice may be permitted.
  79. ↑ Igrot Moshe 2:75 says that in an extenuating circumstances, tea can be considered chamar medina. Tzitz Eliezer 8:16 and 14:42 agrees, as does Rav Avigdor Neventzahl in Biyitzchak Yikare (siman 272 footnote 25).
  80. ↑ Mishna Brurah 289:5
  81. ↑ Rav Moshe Feinstein (quoted by Rabbi Tendler in Moreshet Moshe v. 2 p. 53) held that it is permitted to say Hashem’s name in Shabbos zemirot but if Hashem’s name is repeated the real name should only be said the first time.
  82. ↑ Rav Moshe Soloveitchik (cited in Nefesh Harav pg. 160)
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