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The Meals of Shabbat: Difference between revisions
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# 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. <ref> | # 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. <ref> | ||
* 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? | * 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 | * (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 (S"A 232) to be more than a KeBeytzah. | * (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. | * (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. | ||
