The Meals of Shabbat: Difference between revisions

# 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.<ref>Kaf HaChaim 274:12 writes that one should continue to hold both loaves of bread while one breaks the first loaf. S"A 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. </ref>

* (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]] (S"A 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]] (S"A 639:2) a significant meal is more than a KeBeytzah. [http://hebrewbooks.org/pdfpager.aspx?req=22238&st=&pgnum=197 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.  

* What's the halacha? S"A 291:1 codifies the Tur's statement that one should eat a Kebaytzeh for [[Seudat Shelishit]]. The [http://www.hebrewbooks.org/pdfpager.aspx?req=9150&st=&pgnum=142&hilite= 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). </ref>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. <Ref>See [[Netilat_Yadayim_for_a_meal#Minimum_amount_of_bread_to_obligate_Netilat_Yadayim]].</ref>

## before saying Hashem’s name at the end of the third Bracha one should return to Retzeh and then continue from there. <ref>Kitzur S"A 44:12, Mishna Brurah 188:22 </ref>

## 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. <ref> 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 S"A 44:16) agree. [See Igrot Moshe 4:93 who disagrees with the Mishna Brurah regarding inserting למדני חוקיך in [[Shemoneh Esrei]].] </ref>

## 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. <Ref>S”A 188:6, Kitzur S"A 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 [[Shemoneh Esrei]] section). </ref>

## 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. <Ref> 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 S"A 44:13, Ben Ish Chai chukat 20, and S"A Harav 188:4 agree with the Birkei Yosef.</ref>

# One should set one's table nicely, make [[Kiddish]], wash, make [[HaMotzei]], and have a nice meal for [[Shabbat]] day. <Ref>S"A 289:1 </ref>

# The text of [[Kiddish]] during the day is just Borei Pri Hagefen. <ref> 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 S"A 289:1 rule this as halacha. </ref> 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. <ref>Mishna Brurah 289:2 </ref>

# It's forbidden to taste anything before [[Kiddish]]. <ref> Rambam (Hilchot [[Shabbat]] 29:10) and S"A 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. </ref> This law also applies to women. <ref>Mishna Brurah 289:6 </ref>

# It's permissible to drink water before [[Shacharit]] on [[Shabbat]] day since the obligation of [[Kiddish]] doesn't apply until one prayed. <ref> Tur writes in the name of his father, the Rosh, and S"A 289:1 </ref>

# [[Kiddush]] of the day must also be made in the place of a meal. <Ref>S"A 289:1 </ref>

# 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]]. <ref>S"A 289:2, Mishna Brurah 289:10 </ref>