The Meals of Shabbat: Difference between revisions
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==Having two loaves of Challah== | ==Having two loaves of Challah== | ||
[[Image:Challah.jpeg|200px|right]] | [[Image:Challah.jpeg|200px|right]] | ||
# 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]].<ref> | # 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]].<ref> Shulchan Aruch O.C. 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. </ref> The mitzvah of Lechem Mishneh applies to everyone at the meal. Therefore, everyone at the meal has to taste from the Lechem Mishneh. It is fine for everyone to have their own Lechem Mishneh and eat from that.<ref>Shulchan Aruch O.C. 167:15, Mishna Brurah 167:83</ref> | ||
# Women are also obligated in [[Lechem Mishneh]].<Ref>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]].</ref> 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. <Ref> 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. </ref> | # Women are also obligated in [[Lechem Mishneh]].<Ref>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]].</ref> 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.<Ref> 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. </ref> | ||
# 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. <ref>Kaf HaChaim 262:2-3</ref> 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.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/895273/rabbi-hershel-schachter/berachos-76-39ab-ground-vegetables-binding-flour-soups-treifah-chozeres-lehechsherah-sliced-bread-lechem-mishneh/ Rav Schachter (Brachot Shiur 76 min 44)] quoting the Gra</ref> | # 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. <ref>Kaf HaChaim 262:2-3</ref> 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.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/895273/rabbi-hershel-schachter/berachos-76-39ab-ground-vegetables-binding-flour-soups-treifah-chozeres-lehechsherah-sliced-bread-lechem-mishneh/ Rav Schachter (Brachot Shiur 76 min 44)] quoting the Gra</ref> | ||
# One should wait for everyone to sit before reciting [[Hamotzei]] in order to fulfill Lechem Mishna.<ref>Chazon Ovadyah ([[Shabbat]] vol 2, pg 172)</ref> | # One should wait for everyone to sit before reciting [[Hamotzei]] in order to fulfill Lechem Mishna.<ref>Chazon Ovadyah ([[Shabbat]] vol 2, pg 172)</ref> | ||
# 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. 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. </ref> | # 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. 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. </ref> | ||
# The loaves should be at least the size of a Kezayit.<ref>Shemirat Shabbat Kehilchata 2:55:5, Chazon Ovadia (v. 2 p. 187). Chazon Ovadia | # The loaves should be at least the size of a Kezayit.<ref>Shemirat Shabbat Kehilchata 2:55:5, Chazon Ovadia (v. 2 p. 187). Chazon Ovadia cites 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.</ref> | ||
==Procedure== | ==Procedure== | ||
# Some have the custom to cut a little bit of the [[challah]] before reciting the beracha. <ref> 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. </ref> | # Some have the custom to cut a little bit of the [[challah]] before reciting the beracha. <ref> 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. </ref> | ||
# Some have the custom to recite "birshus," meaning, "with your permission," before reciting the beracha. <ref> 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. </ref> | # Some have the custom to recite "birshus," meaning, "with your permission," before reciting the beracha. <ref> 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. </ref> | ||
# It is a custom among | # It is a custom among Sephardim to sing "lemivtza al rifta" between netilat yadayim and the beracha of hamotzi for the bread. <ref> 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. </ref> | ||
# Some have the practice not to eat the tip of the challah that was cut first. Many do not and there is nothing to be concerned about.<ref>Avnei Derech 14:36 summarizes the topic by quoting the Minchat Yitzchak 9:8:7 who says that a person should be concerned since people think it is a negative thing to eat the first piece of the challah cut on the edge. Madanei Melachim 1:40:7 explains the practice based on the idea that the Etz Hadaat was wheat stalks and symbolically we're saying we're not interested if Hashem forbids the food. Avnei Derech also quotes some who say it is in order to do hafrashat challah but then it should not be done on Shabbat. He also cites that many weren't concerned for this practice including the Steipler (Orchot Rabbenu v. 3 p. 104), Rav Chaim Kanievsky (Sheilat Rav v. 1 p. 252), Rav Shmuel Wosner (Rav Rabanan p. 48).</ref> | |||
===Salt=== | ===Salt=== | ||
# Before eating the challah, one should dip it in salt. <ref> Rama 167:5, Yalkut Yosef 274:18, [http://www.hebrewbooks.org/pdfpager.aspx?req=14556&st=&pgnum=91 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 [http://www.torahmusings.com/2011/06/salt-and-challah/ Salt and challah] by Rabbi Gil Student</ref> If one does not have salt, he should dip it in something else which has salt or in sugar.<ref> Yalkut Yosef 274:18 </ref> | # Before eating the challah, one should dip it in salt.<ref> Rama 167:5, Yalkut Yosef 274:18, [http://www.hebrewbooks.org/pdfpager.aspx?req=14556&st=&pgnum=91 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 [http://www.torahmusings.com/2011/06/salt-and-challah/ Salt and challah] by Rabbi Gil Student</ref> If one does not have salt, he should dip it in something else which has salt or in sugar.<ref> Yalkut Yosef 274:18 </ref> | ||
==What kind of challah should be used== | ==What kind of challah should be used== | ||
# Both challahs should be complete.<ref> 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.</ref> Even if part of the [[challah]] is burnt it is still considered whole. <ref> Mishna Brurah 274:2. </ref> | # Both challahs should be complete.<ref> 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.</ref> Even if part of the [[challah]] is burnt it is still considered whole. <ref> Mishna Brurah 274:2. </ref> | ||
# Preferably, both loaves should be fresh but if one is frozen after the fact they may be used for making the Bracha of [[HaMotzei]]. <Ref>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.</ref> | # Preferably, both loaves should be fresh but if one is frozen after the fact they may be used for making the Bracha of [[HaMotzei]]. <Ref>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.</ref> | ||
# The challahs should not be in a bag or wrapped up during the beracha. <ref> | # The challahs should not be in a bag or wrapped up during the beracha.<ref> Mishna Brurah 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 </ref> | ||
# 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. <ref>Chazon Ovadyah ([[Shabbat]], vol 2, pg 176). </ref> | # 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. <ref>Chazon Ovadyah ([[Shabbat]], vol 2, pg 176). </ref> | ||
# The challahs used should preferably be larger than a [[Kezayit]]. <ref> Shemirat Shabbat Kihilchita vol. 2, 55:5, Rav Scheinberg quoted in The Radiance of [[Shabbos]] page 79 footnote 15. </ref> | # The challahs used should preferably be larger than a [[Kezayit]].<ref> Shemirat Shabbat Kihilchita vol. 2, 55:5, Rav Scheinberg quoted in The Radiance of [[Shabbos]] page 79 footnote 15. </ref> | ||
# If one only has one loaf of bread one may use [[Pas habah BeKisnin]] for the second loaf to fulfill Lechem Mishna. <ref>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. </ref> | # If one only has one loaf of bread one may use [[Pas habah BeKisnin]] for the second loaf to fulfill Lechem Mishna.<ref>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. </ref> | ||
# 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. <ref> Mishna Brurah 242:6. </ref> | # 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. <ref> Mishna Brurah 242:6. </ref> | ||
#If one doesn't have even one whole loaf, it is still preferable to use two slices than just one. <ref> 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. </ref> | #If one doesn't have even one whole loaf, it is still preferable to use two slices than just one.<ref> 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. </ref> | ||
# Bagels may be used for lechem mishne and are considered complete even though there is a hole in the middle. <ref>Sh"t Rivivot Ephraim 1:204:2 </ref> | # Bagels may be used for lechem mishne and are considered complete even though there is a hole in the middle.<ref>Sh"t Rivivot Ephraim 1:204:2 </ref> | ||
# Matzah counts for lechem mishna even for Sephardim if no bread is available.<Ref>Yalkut Yosef 274:8, Tzitz Eliezer 12:25-26</ref> | |||
==Passing the Challah== | ==Passing the Challah== | ||
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# One should set one's table nicely, make [[Kiddish]], wash, make [[HaMotzei]], and have a nice meal for [[Shabbat]] day.<Ref>Shulchan Aruch 289:1 </ref> | # One should set one's table nicely, make [[Kiddish]], wash, make [[HaMotzei]], and have a nice meal for [[Shabbat]] day.<Ref>Shulchan Aruch 289:1 </ref> | ||
==Kiddish during the day== | ==Kiddish during the day== | ||
# 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 Shulchan Aruch 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 | # 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 Shulchan Aruch 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 ken berach" before saying the bracha on the wine, however, some authorities discourage this practice. <ref>Mishna Brurah 289:2 </ref> | ||
==Daytime Meal== | |||
# The daytime meal should be more elaborate than the nighttime meal.<ref>Pesachim 105a, Shulchan Aruch O.C. 271:3. Rashi's (Gittin 38b) first explanation of the gemara is that it is forbidden to make the two Shabbat meals equal, rather the day meal must be greater than the night one. Maharshal (Yam Shel Shlomo Gittin 4:51) is strict for both languages of Rashi and so it isn't just a mitzvah to make the meal of the day nicer but a prohibition to do otherwise.</ref> | |||
# If someone only has the ability to either get wine for [[Kiddush]] of Friday night or food for the meals, it is better to get wine for Kiddush.<ref>Shulchan Aruch O.C. 271:3</ref> | |||
==Eating before Kiddish== | ==Eating before Kiddish== | ||
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# [[Kiddush]] of the day must also be made in the place of a meal.<Ref>Shulchan Aruch O.C. 289:1 </ref> | # [[Kiddush]] of the day must also be made in the place of a meal.<Ref>Shulchan Aruch O.C. 289:1 </ref> | ||
==Wine for Kiddish== | ==Wine for Kiddish== | ||
# 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>Shulchan Aruch 289:2, Mishna Brurah 289:10 </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>Shulchan Aruch 289:2, Mishna Brurah 289:10 </ref> What is Chamar Medina? | ||
{{Definition of Chamar Medina}} | |||
==[[Shabbat]] Zemirot== | ==[[Shabbat]] Zemirot== | ||
# After having eaten one's fill it's proper to sing Zemirot (songs) of praise to Hashem.<ref>Mishna Brurah 289:5 </ref> | # After having eaten one's fill it's proper to sing Zemirot (songs) of praise to Hashem.<ref>Mishna Brurah 289:5 </ref> | ||
