https://halachipedia.com/api.php?action=feedcontributions&user=Halacha&feedformat=atomHalachipedia - User contributions [en]2024-03-29T04:56:21ZUser contributionsMediaWiki 1.39.3https://halachipedia.com/index.php?title=Speech_on_Shabbat&diff=17974Speech on Shabbat2015-11-27T20:00:40Z<p>Halacha: /* Business speech */Added my thoughts.</p>
<hr />
<div>{{Good}}<br />
==Planning for tomorrow==<br />
# On [[Shabbat]], it is forbidden to say that one is going to do a melacha after [[Shabbat]].<ref>S”A 307:1, Kitzur Shulchan Aruch 90:4 </ref><br />
## For example, one shouldn’t say “After [[Shabbat]], ... I’m going to drive a car”, “I’m going to write a letter”, or “I’m going to buy a certain item”, <Ref>Practical Laws of [[Shabbat]] (Rabbi Rafael Soae, vol 1, pg 377) </ref> “I will fix the refrigerator door next week”, “I will wallpaper the room after [[Shabbat]]” <ref>39 Melachos (vol 1, pg 103) </ref><br />
## One may not plan specific details for a family vacation such as which hotel or airline to book. <Ref>39 Melachos (vol 1, pg 105) </ref><br />
# One may speak about another prohibition other than prohibited melacha, for example on [[Yom Kippur]] one may speak about eating after [[Yom Kippur]]. <Ref>Shemirat [[Shabbat]] KeHilchata 29:61 </ref><br />
===Not explicit===<br />
# One may say “I will go to a certain place tomorrow” even if one plans on driving as long as he doesn’t mention how he will travel. <Ref>S”A 307:8, Kitzur Shulchan Aruch 90:4, Yalkut Yosef ([[Shabbat]], vol 2, 184), 39 Melachos (Rabbi Ribiat, vol 1, pg 105) </ref><br />
===Hinting===<br />
# One may hint that one’s friend or a non-Jew should pick one up (in a car) after [[Shabbat]] even if it’s not a mitzvah need. <ref>Yalkut Yosef ([[Shabbat]], vol 2, 183) </ref> For example one may ask whether he is available to come after [[Shabbat]] or telling him that he’d be happy if he were able to come after [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata 29:52. The S”A 307:7 writes that one may not hire someone for after [[Shabbat]] but one would be allowed to ask “do you think you would be available to work for me tonight?”. </ref><br />
===To oneself===<br />
# One may not say these words to someone else or even to oneself. <Ref>Yalkut Yosef ([[Shabbat]], vol 2, 172) </ref><br />
===For a mitzvah===<br />
# Even for the purpose of a mitzvah one should refrain of speaking about a Melacha. Therefore one shouldn’t say “Tomorrow I’m going to write a Sefer Torah” unless there is a fear that one will become lazy about the project in which case it’s permissible to motivate oneself. <ref>Mishna Brurah 307:1 </ref><br />
## One may discuss plans for a fundraiser for a Shul or Torah institution as this effort is a Mitzvah. <ref>39 Melachos (Rabbi Ribiat, vol 1, pg 106) </ref><br />
# One may not say “Pick me up with your car tonight (after [[Shabbat]])” unless it is for a mitzvah reason. <ref>Yalkut Yosef ([[Shabbat]], vol 2, 183) </ref><br />
# One may speak for the purposes of a need for the community if that speech is necessary on [[Shabbat]]; for example, one may speak about the issues of a community to the government on [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata 29:59 </ref><br />
# One may discuss financial aspects of a Shidduch (match) if it is necessary for the fruition of the Shidduch, however, specific details and agreement must wait until after [[Shabbat]]. <ref>S”A 306:6, 39 Melachos (Rabbi Ribiat, vol 1, pg 106). See also Shemirat [[Shabbat]] KeHilchata 29:56 who says that a shadchan may suggest a shidduch on Shababt but not fix a price to collect for making the match. Furthermore, Shemirat [[Shabbat]] KeHilchata seems to be strict not to speak about the financial aspects related to the shiddush itself or the obligations of each sides. </ref><br />
# A father may look for a teacher for his son to teach him a trade and even pledge to him a salary as long as one doesn’t fix a price. <Ref>S”A 306:6 writes that on [[Shabbat]] one may involve oneself in hiring a teacher for one’s son to teach him a trade because this involvement is a mitzvah, however, one may not fix the price with the teacher. Shemirat [[Shabbat]] KeHilchata 29:56 concurs. Beiur Halacha s.v. VeLeLamdo expresses that it’s crucial to also teach one’s son Torah before finding him a profession and when he’s working, otherwise, one could come to severe violations of the law in one’s profession and a breach of the religion (Chas VeShalom). </ref><br />
<br />
==Business speech==<br />
# One may not discuss or plan business agreements, transactions, deals, or strategies on [[Shabbat]]. <ref>39 Melachos (Rabbi Ribiat, vol 1 pg 103-4) </ref><br />
# Thinking about business on [[Shabbat]] is permissible, however, there’s a mitzvah of Oneg [[Shabbat]] not to think about that on [[Shabbat]] and all the more so one shouldn’t become distracted and worried about business matters. <Ref>S”A 306:8, Mishna Brurah 306:38 </ref><br />
# If it is hard not to think about business, think it, but do not say what you are thinking. If somebody asks what you are thinking, say, "I am thinking about a topic I should not share about on Shabbat.".<br />
<br />
==Mundane speech==<br />
# One shouldn’t speak about something which causes a person sadness or agony. <Ref>Kitzur Shulchan Aruch 90:4, Mishna Brurah 307:3 </ref> Therefore, one should say bad news which causes aggravation. <Ref> Practical Laws of [[Shabbat]] (Rabbi Rafael Soae, vol 1, pg 378) </ref><br />
# One shouldn’t greet one’s friend the same way one does during the week (“good morning”, “hello”, “hi”) but rather “good [[Shabbos]]”, (or “[[Shabbat]] Shalom”). <Ref>Mishna Brurah 307:5 in name of the Shlah explaining that through this one fulfills the mitzvah of Zechor Et Yom Ha[[Shabbat]]. </ref><br />
# Mundane speech, which doesn’t include (1) a plan to do a Melacha, (2) business speech, (3) degrading speech or (4) frivolity, may be spoken on [[Shabbat]] but one may not speak too much of this type of speech. Moreover, the righteous practice is to avoid this type of speech on [[Shabbat]]. <ref> S”A 307:1, Mishna Brurah 307:5, Shemirat [[Shabbat]] KeHilchata 29:64 </ref> <br />
## For example, describing one’s trip or summer camp experience, or saying how much one spent on a dress, car, or wedding is permitted if it is enjoyable to the group, however, one should be careful to limit such speech. <Ref>39 Melachos (vol 1, pg 104) </ref><br />
<br />
==Making calculations==<br />
# One may not speak about calculation of the price for something which one has not yet paid. Nonetheless, a G-d fearing person would refrain from speaking about calculations for no purpose. <Ref>S”A 307:6, Kitzur Shulchan Aruch 90:4, Yalkut Yosef ([[Shabbat]], vol 2, 180-1), Mishna Brurah 307:27 </ref><br />
# However, if one already paid or if there’s a fixed price one may speak about the price unless one is speaking to someone who is thinking (planning) to buy it in which case it’s forbidden to speak about the amount. For example, one may say “I spent $30,000 on my son’s wedding”.<Ref>S”A 307:6, Kitzur Shulchan Aruch 90:4, Yalkut Yosef ([[Shabbat]] vol 2 pg 180) </ref><br />
==Charity==<br />
# For [[charity]] purposes it is permitted to make calculations (orally). <Ref>Shemirat [[Shabbat]] KeHilchata 29:55 </ref><br />
# The minhag is to permit those who are called up for an Aliyah (reading of the Torah) to donate money to [[charity]] and even mention the amount. <Ref>Shemirat [[Shabbat]] KeHilchata 29:55 </ref><br />
# In some places the practice is to “sell” the honors of performing the מצות in Shul on [[Shabbat]]. If there is an alternative it is preferable not to record the sums of the amounts donated even using cards or slips of papers indicating those amounts, however, those who do so have what to rely on. The same applies to an appeal in Shul for a [[charity]]. It is the practice to hand congregants a card bearing his name in order to donate to the [[charity]] by folding down a tab or attaching a paperclip. <Ref>Shemirat [[Shabbat]] KeHilchata 29:56 </ref><br />
<br />
==Announcements==<br />
# It’s permissible to announce a lost object on [[Shabbat]] or to ask who knows about a lost object because this involves the mitzvahs of [[Hashavat Aviedah]]. <Ref>S”A 306:12, Mishna Brurah 306:48 </ref><br />
<br />
==Releasing a vow==<br />
# A person may not be released from a vow (Hatarat Nedarim) on [[Shabbat]] unless it’s needed for a mitzvah on [[Shabbat]]. <ref>S”A 341:1, Shemirat [[Shabbat]] KeHilchata 29:58 </ref><br />
<br />
==Sources==<br />
<references/><br />
[[Category:Shabbat]]</div>Halachahttps://halachipedia.com/index.php?title=Eating_Before_Davening&diff=17961Eating Before Davening2015-11-18T15:51:03Z<p>Halacha: </p>
<hr />
<div>==Shacharit==<br />
# If one slept and woke up after [[Chatzot]] it’s preferable not to eat before [[Davening]] unless there’s a need, however drinking is permissible until [[Olot HaShachar]]. <Ref>Mishna Brurah 89:27 </ref> Regarding whether one may eat before a fast prior to [[Olot HaShachar]] see [[Fast_Days#When_does_the_fast_start|Fast Days]].<br />
# It’s forbidden to eat a [[KeBaytzah]] of bread or [[Pas HaBah Bekisnin]] or to drink an intoxicating drink after a half hour prior to [[Olot HaShachar]]. <Ref>Mishna Brurah 89:27, Piskei Teshuvot 89:21, Ishei Yisrael 13:26 </ref> If one began before this, one may continue until [[Olot HaShachar]]. <Ref>S”A 89:5, Mishna Brurah 89:27 </ref><br />
# After [[Olot HaShachar]], it’s forbidden to eat or drink anything besides water until one prays.<ref>Shulchan Aruch 89:3. Rabbi Hershel Schachter (OU Kosher Webcast [http://www.ou.org/news/ou_webcast_with_poskim_let_my_people_know/ Dec. 2011], min 28-30) says that it's not permitted to eat before [[davening]] even if one will not have a chance to eat later and advises taking food with you to work or the Beit Midrash to eat later after [[davening]].</ref><br />
# The minhag is to allowing having coffee or tea even with sugar and added. <Ref>Ishei Yisrael 13:25, Piskei Teshuvot 89:17, Shearim Metsuyim BeHalacha 8:1, Maharsham ([http://www.hebrewbooks.org/pdfpager.aspx?req=41144&pgnum=160 Daat Torah 89:3]), Aruch Hashulchan 89:23, and Kaf Hachaim 89:31 say that the minhag is to have coffee or tea even with sugar or milk before davening because it is in order to enable one to daven in a better manner, it is common and not an act of arrogance. Note that the Mishneh Brurah 89:22 only permits coffee without sugar.</ref><br />
<br />
==Mincha==<br />
# According to Ashkenazim, there is what to rely on to be lenient to eat a meal before [[Mincha]] except for having a big meal (like the meal of a wedding or [[Brit Milah]]) from the beginning of the tenth hour of the day (a half hour before [[Mincha]] Ketana) before praying [[Mincha]] for which there is no leniency to rely on. Nonetheless, it’s preferable to be strict not to have a big meal from the beginning of the seventh hour (midday) before praying [[Mincha]]. <ref> See next footnote </ref> <br />
# According to Sephardim, it is preferable not to have a big (like the meal of a wedding or [[Brit Milah]]) or small meal (greater than a [[KeBaytzah]] of bread) from the beginning of the seventh hour (midday), however, the minhag is to be lenient and hold like the same halacha as Ashkenazim (see above) and there is what to rely on. <Ref><br />
* The Mishna ([[Shabbat]] 9b) writes that one may not start a meal close to the time of [[Mincha]] and if one started one may continue. The Gemara 9b initially posits that this prohibition must only apply from [[Mincha]] Katana because why would it start from [[Mincha]] Gedolah isn’t there a lot of time from [[Mincha]] Gedolah (and one will certainly have time to pray). Then the Gemara says that the fact that the Mishna states that if one started one doesn’t have to stop the meal contradicts Rabbi Yehoshua Ben Levi who says one may not taste food before [[Mincha]]. Rather, says the Gemara, the Mishna was talking about having a big meal (before [[Mincha]] Gedolah) and this doesn’t contradict Rabbi Yehoshua Ben Levi who forbad eating after [[Mincha]] Ketana. Then the Gemara quotes a second opinion, Rav Acha Bar Yacov who says that the Mishna means that one can’t have even a small meal before [[Mincha]] Gedolah. <br />
* The Rishonim (early authorities) discuss what is the halacha based on the Gemara [[Brachot]] 28b which states that the halacha doesn’t follow Rabbi Yehoshua Ben Levi. <br />
* The Baal HaMoer ([[Shabbat]] 3b s.v. Matni Lo Yeshev) says that we hold like the first thought of the Gemara that the Mishna forbids having a big meal before [[Mincha]] Ketana, however, it’s permissible to have a big or small meal before [[Mincha]] Gedolah. Additionally, if one started having a meal before [[Mincha]] Ketana one may continue the meal. This is quoted (as an individual opinion) by the Ran [[Shabbat]] 4a s.v. Aval and Bet Yosef 232:2. The Rashba ([[Shabbat]] 9b s.v. VeYeInyan Pesak Halacha) initially agrees with the Baal HaMoar but then concludes that it should also be prohibited to have a big meal before [[Mincha]] Gedolah. <br />
* The Ri (quoted by Tur 232:2) says that we hold like the first answer of the Gemara that there’s only a prohibition for having a big meal before Gedolah and there’s no prohibition to have a small meal neither before [[Mincha]] Gedolah or [[Mincha]] Ketana. This is also the opinion of Rabbenu Tam according to the Rosh ([[Brachot]] 4:11).<br />
* The Rabbenu Tam (quoted by the Tur 232:2) says that we hold like the first answer of the Gemara and the primary prohibition is having a big meal before [[Mincha]] Gedolah. However, there’s a second prohibition of having a small meal before [[Mincha]] Ketana. Additionally, if one began before [[Mincha]] Gedolah one may continue however if one before before [[Mincha]] Ketana one should stop. This is also the opinion of Tosfot ([[Shabbat]] 9b s.v. BeTisporet). <br />
* The Rif ([[Shabbat]] 4a) rules like Rav Acha Bar Yacov that one may not have a small or big meal from before [[Mincha]] Gedolah. Rambam ([[Tefillah]] 6:5) holds like the Rif. The Rosh ([[Brachot]] 4:11, [[Shabbat]] 1:18) quotes the opinions of Tosfot and Rif and the Tur in C”M 5 writes that the Rosh agrees to the Rif, while the Bet Yosef C”M 5 questions this. The Rosh ([[Shabbat]] 1:18) writes that the Rabbenu Yonah agrees with the Rif. The Rashba ([[Shabbat]] 9b s.v. VeYeInyan Pesak Halacha) writes that his Rebbe (the Ramban) agreed with the Rif. S”A 232:2 rules like the Rif. <br />
* The Rama 232:2 writes that one may be more lenient than S”A to have a small meal before [[Mincha]] Gedolah and before [[Mincha]] Ketana but one should still be strict like the Ri not to have a big meal even before [[Mincha]] Gedolah and the Minhag is even more lenient to permit any meal except for a big meal before [[Mincha]] Katana (which is a combination of the leniency of the Baal HaMoar and the leniency of the Ri). [The Yalkut Yosef (vol 3 pg 635) writes that this is also the opinion of the Mordechai. However, the Mordechai in [[Shabbat]] (Siman 225) seems to hold like Rabbenu Tam.] <br />
* The achronim discuss whether the leniency to permit having a small meal even before [[Mincha]] Ketana allows one to have a small meal at any time or only until the actual time of [[Mincha]] Ketana (nine and a half hour and not the beginning of the ninth hour). The Magen Avraham 232:15 is strict, however, the Mahariv is lenient. Mishna Brurah 232:26 is lenient. <br />
* The Rama 232:2 defines a big meal as a meal of wedding or [[Brit Milah]]. This is based on the Tosfot ([[Shabbat]] 9b s.v. BeTisporet) who says that a big meal like those of an engagement, wedding, or [[Brit Milah]]. The Bet Yosef 232:2 quotes the Hagahot Maimonot ([[Tefillah]] 6:7) who writes that a [[Shabbat]] or [[Yom Tov]] meal isn’t considered a big meal but only a meal where many people gather together such as a wedding or [[Brit Milah]]. The Kol Bo (Siman 11 pg 8a) agrees to the Hagahot Maimonot. The Mishna Brurah 232:24 rules that a [[Shabbat]] and [[Yom Tov]] meal isn’t considered a big meal, however, a wedding, [[Brit Milah]] or [[Pidyon HaBen]] meal (where many people gather together) is considered a big meal. <br />
* The Bet Yosef 232:2 quotes the Ran ([[Shabbat]] 4a s.v. Hay) who says that this prohibition which begins close to the time of [[Mincha]] starts a half hour before the time of [[Mincha]]. The Bet Yosef writes that this is also the opinion of the Rashbam (Pesachim 99b). [The Mordechai in [[Shabbat]] (Siman 225) also says a half hour.] <br />
* The Yalkut Yosef (vol 3, pg 634-6) writes that it’s preferable to hold like Shulchan Aruch not to eat a small or big meal after the sixth hour. However, the minhag for centuries was to be lenient and there is what to rely on. Nonetheless, even according to the lenient opinions there is no room to be lenient to have a big meal after the tenth hour. </ref><br />
# This prohibition to eat before [[Mincha]] only applies to having a small meal which is more than a [[KeBaytzah]] of bread, however, a snack such as a [[KeBaytzah]] of bread or less or a lot of fruit is permissible. <Ref> Tur and S”A 232:3 define the meal that is forbidden as having bread more than a [[KeBaytzah]]. [See also Kesef Mishna ([[Tefillah]] 5:6) who gives another amount for this prohibition.] </ref><br />
# However, some say if one always goes to [[minyan]] and there’s a set time, it’s permissible to eat, even after 9½ hours except having a feast such as a wedding or [[Brit Milah]] after 9 hours. <ref> Piskei Teshuvot 232:3 <br />
* The Gemara [[Brachot]] 5b quotes Abba Binyamin who said that he would make every effort to pray immediately upon [[waking up]]. Rashi (s.v. Samuch) explains that Abba Binyamin wouldn't even learn prior to praying Shema. The Rosh ([[Brachot]] 1:7) asks what possible drove Rashi to explain that he didn't even learn before praying and explains that perhaps for a person who doesn't usually pray with a [[minyan]] it's likely that if he learns he'll continue and miss saying Shema and [[Shmoneh Esrei]] by the latest time. Based on the Rosh, Shulchan Aruch 89:6 rules that once the time for Shachrit comes one may not learn before praying [[Shacharit]] unless one always goes to pray with a [[minyan]].<br />
* However, this leniency of always praying with a [[minyan]] is only found in Shulchan Aruch regarding learning before [[Shacharit]] (Shulchan Aruch 89:6), but not in regards to eating before praying [[Shacharit]] (Shulchan Aruch 89:3), [[Mincha]] (Shulchan Aruch 232:2), or [[Arvit]] (Shulchan Aruch 235:2). Nonetheless, the Aruch HaShulchan 232:16 writes that the lenient minhag relies upon this idea that if one always prays in a [[minyan]] one may eat before [[Mincha]]. Additionally, Sh"t Igrot Moshe 4:99 extends it to defend the practice to pray [[Arvit]] late and eat beforehand. Piskei Teshuvot 232:3 uses the Aruch HaShulchan but limits it to someone who goes to a [[minyan]] at a fixed time and also says that it isn't a sufficient leniency to eat a large meal such as a wedding feast. </ref><br />
<br />
==Arvit==<br />
# From a half hour before [[Reference_of_Measurements_in_Halacha#Tzet_HaKochavim_.28Emergence_of_the_stars.29|Tzet HaKochavim]] (of the Geonim, not רבינו תם) it is forbidden to eat a meal (2 kezaytim of bread or [[Pas HaBah Bekisnin]]) until one has said [[Arvit]] (Shema and [[Shmoneh Esrei]]). <Ref>Shulchan Aruch 235:2, Mishna Brurah 235:16 </ref> <br />
# Some say that if one always goes to [[minyan]] and there is a set time, it is permissible, even after Tzet HaChachavim except by a feast such as a wedding or [[Brit Milah]] one should not start after Tzet. <Ref>Piskei Teshuvot 235:6 </ref><br />
<br />
==Mussaf==<br />
<!--IF ONE WANTS TO EDIT THIS SECTION PLEASE DO SO ON THE MUSSAF PAGE ALSO--><br />
# Once the time for [[Mussaf]] (from [[Olot HaShachar]]) it’s forbidden to eat a meal (more than a [[KeBaytzah]] of bread) before praying [[Mussaf]], however, it’s permissible to have a [[KeBaytzah]] of bread or a lot of fruit. <Ref>The Gemara [[Brachot]] 28b writes that the halacha doesn’t follow Rav Huna who says that it’s forbidden to taste any food before praying [[Mussaf]]. The Tur 286:3 writes that even though we don’t hold like Rav Huna we only permit have a snack but a meal is forbidden. The Bet Yosef quotes the Raavad, Rashba, and perhaps the Rabbenu Yerucham who agree. S”A 286:3 writes that it’s forbidden to eat a meal before praying [[Mussaf]] but it’s permissible to have a snack. The Magen Avraham 286:2 writes that the snack is the same as before [[Mincha]] where S”A 232:3 writes that one may have a [[KeBaytzah]] of bread and a lot of fruit but not more than a KeBaytzah of bread. </ref><br />
# The custom is to be lenient to permit eating even more than a Kabaytzah of baked [[Mezonot]] (cakes and cookies) before [[Mussaf]] after having made [[Kiddish]]. <Ref>Shaar HaTziyun 286:7 writes that the measure for a meal before [[Mussaf]] in regards to baked [[mezonot]] is the same as by [[Sukkah]]. Mishna Brurah 639:15-6 (regarding [[Sukkah]]) quotes some who say that if one establishes a meal out of the [[Pas HaBah Bekisnin]] certainly it requires a [[Sukkah]]. However, if one didn’t have it as a meal if one had more than a [[KeBaytzah]] then there’s a dispute whether one needs a [[Sukkah]] and if one eats less than a [[KeBaytzah]] then certainly it doesn’t require a [[Sukkah]]. Nonetheless, Halichot Shlomo ([[Tefillah]] 14:9, pg 179-80) writes that the minhag is to lenient to have even more than a Kabaytzah of baked [[mezonot]]. </ref><br />
# If one does eat before [[Mussaf]] one must first do [[Kiddish]] and have a [[Revi'it]] of wine or eat a [[Kezayit]] of baked [[mezonot]] (cakes and cookies) in order to fulfill [[Kiddish]]. <Ref>Magen Avraham 286:1, Beiur Halacha 286:3 s.v. Achilat, Mishna Brurah 286:7, Shemirat [[Shabbat]] KeHilchata 52:17</ref><br />
<br />
==Women==<br />
# Women may not eat before davening Shacharit.<ref>Ishei Yisrael 13:30</ref> <br />
## Some poskim say that if a woman wants to eat before davening, she should say a short prayer that includes praise of Hashem, a request to Hashem, and thanks to Hashem and then eat. It is preferable for her to also say the first paragraph of shema before eating. This solution works even if she is later going to daven a regular davening afterwards. <ref>Ishei Yisrael 13:30. See Igrot Moshe 4:101:2 who suggests that perhaps woman only need to say some request in order to fulfill tefillah on a Biblical level and then they can eat. He leaves it as an unresolved issue. </ref><br />
===Eating before Kiddush===<br />
# On Shabbat, some poskim write that a married woman who didn't daven yet and is permitted to eat, such as in the case above, if her husband has not davened yet, some poskim hold that she may eat without reciting Kiddush. Once she davened certainly she needs to recite Kiddush before eating.<ref> </ref> However, an unmarried woman who didn't daven yet and is permitted to eat, such as in the case above, must recite Kiddush before eating. <ref>Igrot Moshe 4:101:2 writes that since a married woman has an obligation to eat together with her husband, if her husband hasn't yet davened and isn't yet obligated in Kiddush, she isn't obligated either. An unmarried woman, however, may not eat without Kiddush once she has davened. See Minchat Yitzchak 4:28:3 who quotes the Tosefet Shabbat who says that once a woman has fulfilled tefillah on a Biblical level they are obligated in Kiddush and may not eat without Kiddush. See Divrei Yetsiv 132 who allows women to have a snack before tefillah without kiddush, see there for his reasoning. </ref><br />
# Sephardi poskim hold that women may not eat before Kiddush and if she usually davens she may drink coffee or tea before davening; a mother who is nursing may rely on those who say it is permitted for women to eat without Kiddush during the day.<ref>Yalkut Yosef 289:6. See Daat Torah 289:2 who cites the Maharam Chalavah (Pesachim 106a) who says that women aren't obligated in the daytime Kiddush. Additionally, the Raavad (Shabbat 29:10) holds that it is permitted to eat before the daytime Kiddush.</ref><br />
<br />
==Children==<br />
# Although an adult may not eat before praying Shacharit, a child under bar mitzvah may do so. <ref> Mishna Brurah 106:5, Ishei Yisrael 13:29, Children in Halacha pg. 18 </ref> Some say that once a boy is twelve years old and one day he shouldn't eat before davening.<ref>Halacha Brurah 89:24</ref><br />
<br />
==If One is Unable to Daven==<br />
# It's like on Shabbat when there's no Kosher wine, grape juice, or bread and there will be no Kiddush. That means just eat and don't worry.<br />
<br />
==Links==<br />
# [http://www.yutorah.org/lectures/lecture.cfm/745207/Rabbi_Aryeh_Lebowitz/Eating_Before_Davening Eating before Davening] by Rabbi Aryeh Lebowitz<br />
<br />
==Sources==<br />
<references/><br />
[[Category:Prayer]]</div>Halachahttps://halachipedia.com/index.php?title=Eating_Before_Davening&diff=17960Eating Before Davening2015-11-18T15:49:13Z<p>Halacha: </p>
<hr />
<div>==Shacharit==<br />
# If one slept and woke up after [[Chatzot]] it’s preferable not to eat before [[Davening]] unless there’s a need, however drinking is permissible until [[Olot HaShachar]]. <Ref>Mishna Brurah 89:27 </ref> Regarding whether one may eat before a fast prior to [[Olot HaShachar]] see [[Fast_Days#When_does_the_fast_start|Fast Days]].<br />
# It’s forbidden to eat a [[KeBaytzah]] of bread or [[Pas HaBah Bekisnin]] or to drink an intoxicating drink after a half hour prior to [[Olot HaShachar]]. <Ref>Mishna Brurah 89:27, Piskei Teshuvot 89:21, Ishei Yisrael 13:26 </ref> If one began before this, one may continue until [[Olot HaShachar]]. <Ref>S”A 89:5, Mishna Brurah 89:27 </ref><br />
# After [[Olot HaShachar]], it’s forbidden to eat or drink anything besides water until one prays.<ref>Shulchan Aruch 89:3. Rabbi Hershel Schachter (OU Kosher Webcast [http://www.ou.org/news/ou_webcast_with_poskim_let_my_people_know/ Dec. 2011], min 28-30) says that it's not permitted to eat before [[davening]] even if one will not have a chance to eat later and advises taking food with you to work or the Beit Midrash to eat later after [[davening]].</ref><br />
# The minhag is to allowing having coffee or tea even with sugar and added. <Ref>Ishei Yisrael 13:25, Piskei Teshuvot 89:17, Shearim Metsuyim BeHalacha 8:1, Maharsham ([http://www.hebrewbooks.org/pdfpager.aspx?req=41144&pgnum=160 Daat Torah 89:3]), Aruch Hashulchan 89:23, and Kaf Hachaim 89:31 say that the minhag is to have coffee or tea even with sugar or milk before davening because it is in order to enable one to daven in a better manner, it is common and not an act of arrogance. Note that the Mishneh Brurah 89:22 only permits coffee without sugar.</ref><br />
<br />
==Mincha==<br />
# According to Ashkenazim, there is what to rely on to be lenient to eat a meal before [[Mincha]] except for having a big meal (like the meal of a wedding or [[Brit Milah]]) from the beginning of the tenth hour of the day (a half hour before [[Mincha]] Ketana) before praying [[Mincha]] for which there is no leniency to rely on. Nonetheless, it’s preferable to be strict not to have a big meal from the beginning of the seventh hour (midday) before praying [[Mincha]]. <ref> See next footnote </ref> <br />
# According to Sephardim, it is preferable not to have a big (like the meal of a wedding or [[Brit Milah]]) or small meal (greater than a [[KeBaytzah]] of bread) from the beginning of the seventh hour (midday), however, the minhag is to be lenient and hold like the same halacha as Ashkenazim (see above) and there is what to rely on. <Ref><br />
* The Mishna ([[Shabbat]] 9b) writes that one may not start a meal close to the time of [[Mincha]] and if one started one may continue. The Gemara 9b initially posits that this prohibition must only apply from [[Mincha]] Katana because why would it start from [[Mincha]] Gedolah isn’t there a lot of time from [[Mincha]] Gedolah (and one will certainly have time to pray). Then the Gemara says that the fact that the Mishna states that if one started one doesn’t have to stop the meal contradicts Rabbi Yehoshua Ben Levi who says one may not taste food before [[Mincha]]. Rather, says the Gemara, the Mishna was talking about having a big meal (before [[Mincha]] Gedolah) and this doesn’t contradict Rabbi Yehoshua Ben Levi who forbad eating after [[Mincha]] Ketana. Then the Gemara quotes a second opinion, Rav Acha Bar Yacov who says that the Mishna means that one can’t have even a small meal before [[Mincha]] Gedolah. <br />
* The Rishonim (early authorities) discuss what is the halacha based on the Gemara [[Brachot]] 28b which states that the halacha doesn’t follow Rabbi Yehoshua Ben Levi. <br />
* The Baal HaMoer ([[Shabbat]] 3b s.v. Matni Lo Yeshev) says that we hold like the first thought of the Gemara that the Mishna forbids having a big meal before [[Mincha]] Ketana, however, it’s permissible to have a big or small meal before [[Mincha]] Gedolah. Additionally, if one started having a meal before [[Mincha]] Ketana one may continue the meal. This is quoted (as an individual opinion) by the Ran [[Shabbat]] 4a s.v. Aval and Bet Yosef 232:2. The Rashba ([[Shabbat]] 9b s.v. VeYeInyan Pesak Halacha) initially agrees with the Baal HaMoar but then concludes that it should also be prohibited to have a big meal before [[Mincha]] Gedolah. <br />
* The Ri (quoted by Tur 232:2) says that we hold like the first answer of the Gemara that there’s only a prohibition for having a big meal before Gedolah and there’s no prohibition to have a small meal neither before [[Mincha]] Gedolah or [[Mincha]] Ketana. This is also the opinion of Rabbenu Tam according to the Rosh ([[Brachot]] 4:11).<br />
* The Rabbenu Tam (quoted by the Tur 232:2) says that we hold like the first answer of the Gemara and the primary prohibition is having a big meal before [[Mincha]] Gedolah. However, there’s a second prohibition of having a small meal before [[Mincha]] Ketana. Additionally, if one began before [[Mincha]] Gedolah one may continue however if one before before [[Mincha]] Ketana one should stop. This is also the opinion of Tosfot ([[Shabbat]] 9b s.v. BeTisporet). <br />
* The Rif ([[Shabbat]] 4a) rules like Rav Acha Bar Yacov that one may not have a small or big meal from before [[Mincha]] Gedolah. Rambam ([[Tefillah]] 6:5) holds like the Rif. The Rosh ([[Brachot]] 4:11, [[Shabbat]] 1:18) quotes the opinions of Tosfot and Rif and the Tur in C”M 5 writes that the Rosh agrees to the Rif, while the Bet Yosef C”M 5 questions this. The Rosh ([[Shabbat]] 1:18) writes that the Rabbenu Yonah agrees with the Rif. The Rashba ([[Shabbat]] 9b s.v. VeYeInyan Pesak Halacha) writes that his Rebbe (the Ramban) agreed with the Rif. S”A 232:2 rules like the Rif. <br />
* The Rama 232:2 writes that one may be more lenient than S”A to have a small meal before [[Mincha]] Gedolah and before [[Mincha]] Ketana but one should still be strict like the Ri not to have a big meal even before [[Mincha]] Gedolah and the Minhag is even more lenient to permit any meal except for a big meal before [[Mincha]] Katana (which is a combination of the leniency of the Baal HaMoar and the leniency of the Ri). [The Yalkut Yosef (vol 3 pg 635) writes that this is also the opinion of the Mordechai. However, the Mordechai in [[Shabbat]] (Siman 225) seems to hold like Rabbenu Tam.] <br />
* The achronim discuss whether the leniency to permit having a small meal even before [[Mincha]] Ketana allows one to have a small meal at any time or only until the actual time of [[Mincha]] Ketana (nine and a half hour and not the beginning of the ninth hour). The Magen Avraham 232:15 is strict, however, the Mahariv is lenient. Mishna Brurah 232:26 is lenient. <br />
* The Rama 232:2 defines a big meal as a meal of wedding or [[Brit Milah]]. This is based on the Tosfot ([[Shabbat]] 9b s.v. BeTisporet) who says that a big meal like those of an engagement, wedding, or [[Brit Milah]]. The Bet Yosef 232:2 quotes the Hagahot Maimonot ([[Tefillah]] 6:7) who writes that a [[Shabbat]] or [[Yom Tov]] meal isn’t considered a big meal but only a meal where many people gather together such as a wedding or [[Brit Milah]]. The Kol Bo (Siman 11 pg 8a) agrees to the Hagahot Maimonot. The Mishna Brurah 232:24 rules that a [[Shabbat]] and [[Yom Tov]] meal isn’t considered a big meal, however, a wedding, [[Brit Milah]] or [[Pidyon HaBen]] meal (where many people gather together) is considered a big meal. <br />
* The Bet Yosef 232:2 quotes the Ran ([[Shabbat]] 4a s.v. Hay) who says that this prohibition which begins close to the time of [[Mincha]] starts a half hour before the time of [[Mincha]]. The Bet Yosef writes that this is also the opinion of the Rashbam (Pesachim 99b). [The Mordechai in [[Shabbat]] (Siman 225) also says a half hour.] <br />
* The Yalkut Yosef (vol 3, pg 634-6) writes that it’s preferable to hold like Shulchan Aruch not to eat a small or big meal after the sixth hour. However, the minhag for centuries was to be lenient and there is what to rely on. Nonetheless, even according to the lenient opinions there is no room to be lenient to have a big meal after the tenth hour. </ref><br />
# This prohibition to eat before [[Mincha]] only applies to having a small meal which is more than a [[KeBaytzah]] of bread, however, a snack such as a [[KeBaytzah]] of bread or less or a lot of fruit is permissible. <Ref> Tur and S”A 232:3 define the meal that is forbidden as having bread more than a [[KeBaytzah]]. [See also Kesef Mishna ([[Tefillah]] 5:6) who gives another amount for this prohibition.] </ref><br />
# However, some say if one always goes to [[minyan]] and there’s a set time, it’s permissible to eat, even after 9½ hours except having a feast such as a wedding or [[Brit Milah]] after 9 hours. <ref> Piskei Teshuvot 232:3 <br />
* The Gemara [[Brachot]] 5b quotes Abba Binyamin who said that he would make every effort to pray immediately upon [[waking up]]. Rashi (s.v. Samuch) explains that Abba Binyamin wouldn't even learn prior to praying Shema. The Rosh ([[Brachot]] 1:7) asks what possible drove Rashi to explain that he didn't even learn before praying and explains that perhaps for a person who doesn't usually pray with a [[minyan]] it's likely that if he learns he'll continue and miss saying Shema and [[Shmoneh Esrei]] by the latest time. Based on the Rosh, Shulchan Aruch 89:6 rules that once the time for Shachrit comes one may not learn before praying [[Shacharit]] unless one always goes to pray with a [[minyan]].<br />
* However, this leniency of always praying with a [[minyan]] is only found in Shulchan Aruch regarding learning before [[Shacharit]] (Shulchan Aruch 89:6), but not in regards to eating before praying [[Shacharit]] (Shulchan Aruch 89:3), [[Mincha]] (Shulchan Aruch 232:2), or [[Arvit]] (Shulchan Aruch 235:2). Nonetheless, the Aruch HaShulchan 232:16 writes that the lenient minhag relies upon this idea that if one always prays in a [[minyan]] one may eat before [[Mincha]]. Additionally, Sh"t Igrot Moshe 4:99 extends it to defend the practice to pray [[Arvit]] late and eat beforehand. Piskei Teshuvot 232:3 uses the Aruch HaShulchan but limits it to someone who goes to a [[minyan]] at a fixed time and also says that it isn't a sufficient leniency to eat a large meal such as a wedding feast. </ref><br />
<br />
==Arvit==<br />
# From a half hour before [[Reference_of_Measurements_in_Halacha#Tzet_HaKochavim_.28Emergence_of_the_stars.29|Tzet HaKochavim]] (of the Geonim, not רבינו תם) it is forbidden to eat a meal (2 kezaytim of bread or [[Pas HaBah Bekisnin]]) until one has said [[Arvit]] (Shema and [[Shmoneh Esrei]]). <Ref>Shulchan Aruch 235:2, Mishna Brurah 235:16 </ref> <br />
# Some say that if one always goes to [[minyan]] and there is a set time, it is permissible, even after Tzet HaChachavim except by a feast such as a wedding or [[Brit Milah]] one should not start after Tzet. <Ref>Piskei Teshuvot 235:6 </ref><br />
<br />
==Mussaf==<br />
<!--IF ONE WANTS TO EDIT THIS SECTION PLEASE DO SO ON THE MUSSAF PAGE ALSO--><br />
# Once the time for [[Mussaf]] (from [[Olot HaShachar]]) it’s forbidden to eat a meal (more than a [[KeBaytzah]] of bread) before praying [[Mussaf]], however, it’s permissible to have a [[KeBaytzah]] of bread or a lot of fruit. <Ref>The Gemara [[Brachot]] 28b writes that the halacha doesn’t follow Rav Huna who says that it’s forbidden to taste any food before praying [[Mussaf]]. The Tur 286:3 writes that even though we don’t hold like Rav Huna we only permit have a snack but a meal is forbidden. The Bet Yosef quotes the Raavad, Rashba, and perhaps the Rabbenu Yerucham who agree. S”A 286:3 writes that it’s forbidden to eat a meal before praying [[Mussaf]] but it’s permissible to have a snack. The Magen Avraham 286:2 writes that the snack is the same as before [[Mincha]] where S”A 232:3 writes that one may have a [[KeBaytzah]] of bread and a lot of fruit but not more than a KeBaytzah of bread. </ref><br />
# The custom is to be lenient to permit eating even more than a Kabaytzah of baked [[Mezonot]] (cakes and cookies) before [[Mussaf]] after having made [[Kiddish]]. <Ref>Shaar HaTziyun 286:7 writes that the measure for a meal before [[Mussaf]] in regards to baked [[mezonot]] is the same as by [[Sukkah]]. Mishna Brurah 639:15-6 (regarding [[Sukkah]]) quotes some who say that if one establishes a meal out of the [[Pas HaBah Bekisnin]] certainly it requires a [[Sukkah]]. However, if one didn’t have it as a meal if one had more than a [[KeBaytzah]] then there’s a dispute whether one needs a [[Sukkah]] and if one eats less than a [[KeBaytzah]] then certainly it doesn’t require a [[Sukkah]]. Nonetheless, Halichot Shlomo ([[Tefillah]] 14:9, pg 179-80) writes that the minhag is to lenient to have even more than a Kabaytzah of baked [[mezonot]]. </ref><br />
# If one does eat before [[Mussaf]] one must first do [[Kiddish]] and have a [[Revi'it]] of wine or eat a [[Kezayit]] of baked [[mezonot]] (cakes and cookies) in order to fulfill [[Kiddish]]. <Ref>Magen Avraham 286:1, Beiur Halacha 286:3 s.v. Achilat, Mishna Brurah 286:7, Shemirat [[Shabbat]] KeHilchata 52:17</ref><br />
<br />
==Women==<br />
# Women may not eat before davening Shacharit.<ref>Ishei Yisrael 13:30</ref> <br />
## Some poskim say that if a woman wants to eat before davening, she should say a short prayer that includes praise of Hashem, a request to Hashem, and thanks to Hashem and then eat. It is preferable for her to also say the first paragraph of shema before eating. This solution works even if she is later going to daven a regular davening afterwards. <ref>Ishei Yisrael 13:30. See Igrot Moshe 4:101:2 who suggests that perhaps woman only need to say some request in order to fulfill tefillah on a Biblical level and then they can eat. He leaves it as an unresolved issue. </ref><br />
===Eating before Kiddush===<br />
# On Shabbat, some poskim write that a married woman who didn't daven yet and is permitted to eat, such as in the case above, if her husband has not davened yet, some poskim hold that she may eat without reciting Kiddush. Once she davened certainly she needs to recite Kiddush before eating.<ref> </ref> However, an unmarried woman who didn't daven yet and is permitted to eat, such as in the case above, must recite Kiddush before eating. <ref>Igrot Moshe 4:101:2 writes that since a married woman has an obligation to eat together with her husband, if her husband hasn't yet davened and isn't yet obligated in Kiddush, she isn't obligated either. An unmarried woman, however, may not eat without Kiddush once she has davened. See Minchat Yitzchak 4:28:3 who quotes the Tosefet Shabbat who says that once a woman has fulfilled tefillah on a Biblical level they are obligated in Kiddush and may not eat without Kiddush. See Divrei Yetsiv 132 who allows women to have a snack before tefillah without kiddush, see there for his reasoning. </ref><br />
# Sephardi poskim hold that women may not eat before Kiddush and if she usually davens she may drink coffee or tea before davening; a mother who is nursing may rely on those who say it is permitted for women to eat without Kiddush during the day.<ref>Yalkut Yosef 289:6. See Daat Torah 289:2 who cites the Maharam Chalavah (Pesachim 106a) who says that women aren't obligated in the daytime Kiddush. Additionally, the Raavad (Shabbat 29:10) holds that it is permitted to eat before the daytime Kiddush.</ref><br />
<br />
==Children==<br />
# Although an adult may not eat before praying Shacharit, a child under bar mitzvah may do so. <ref> Mishna Brurah 106:5, Ishei Yisrael 13:29, Children in Halacha pg. 18 </ref> Some say that once a boy is twelve years old and one day he shouldn't eat before davening.<ref>Halacha Brurah 89:24</ref><br />
<br />
==If One is Unable to Daven==<br />
# It's like on Shabbat when there's no Kosher wine, grape juice, or bread and there will be no Kiddush. <ref><br />
<br />
==Links==<br />
# [http://www.yutorah.org/lectures/lecture.cfm/745207/Rabbi_Aryeh_Lebowitz/Eating_Before_Davening Eating before Davening] by Rabbi Aryeh Lebowitz<br />
<br />
==Sources==<br />
<references/><br />
[[Category:Prayer]]</div>Halachahttps://halachipedia.com/index.php?title=Eating_Before_Davening&diff=17959Eating Before Davening2015-11-18T15:47:57Z<p>Halacha: </p>
<hr />
<div>==Shacharit==<br />
# If one slept and woke up after [[Chatzot]] it’s preferable not to eat before [[Davening]] unless there’s a need, however drinking is permissible until [[Olot HaShachar]]. <Ref>Mishna Brurah 89:27 </ref> Regarding whether one may eat before a fast prior to [[Olot HaShachar]] see [[Fast_Days#When_does_the_fast_start|Fast Days]].<br />
# It’s forbidden to eat a [[KeBaytzah]] of bread or [[Pas HaBah Bekisnin]] or to drink an intoxicating drink after a half hour prior to [[Olot HaShachar]]. <Ref>Mishna Brurah 89:27, Piskei Teshuvot 89:21, Ishei Yisrael 13:26 </ref> If one began before this, one may continue until [[Olot HaShachar]]. <Ref>S”A 89:5, Mishna Brurah 89:27 </ref><br />
# After [[Olot HaShachar]], it’s forbidden to eat or drink anything besides water until one prays.<ref>Shulchan Aruch 89:3. Rabbi Hershel Schachter (OU Kosher Webcast [http://www.ou.org/news/ou_webcast_with_poskim_let_my_people_know/ Dec. 2011], min 28-30) says that it's not permitted to eat before [[davening]] even if one will not have a chance to eat later and advises taking food with you to work or the Beit Midrash to eat later after [[davening]].</ref><br />
# The minhag is to allowing having coffee or tea even with sugar and added. <Ref>Ishei Yisrael 13:25, Piskei Teshuvot 89:17, Shearim Metsuyim BeHalacha 8:1, Maharsham ([http://www.hebrewbooks.org/pdfpager.aspx?req=41144&pgnum=160 Daat Torah 89:3]), Aruch Hashulchan 89:23, and Kaf Hachaim 89:31 say that the minhag is to have coffee or tea even with sugar or milk before davening because it is in order to enable one to daven in a better manner, it is common and not an act of arrogance. Note that the Mishneh Brurah 89:22 only permits coffee without sugar.</ref><br />
<br />
==Mincha==<br />
# According to Ashkenazim, there is what to rely on to be lenient to eat a meal before [[Mincha]] except for having a big meal (like the meal of a wedding or [[Brit Milah]]) from the beginning of the tenth hour of the day (a half hour before [[Mincha]] Ketana) before praying [[Mincha]] for which there is no leniency to rely on. Nonetheless, it’s preferable to be strict not to have a big meal from the beginning of the seventh hour (midday) before praying [[Mincha]]. <ref> See next footnote </ref> <br />
# According to Sephardim, it is preferable not to have a big (like the meal of a wedding or [[Brit Milah]]) or small meal (greater than a [[KeBaytzah]] of bread) from the beginning of the seventh hour (midday), however, the minhag is to be lenient and hold like the same halacha as Ashkenazim (see above) and there is what to rely on. <Ref><br />
* The Mishna ([[Shabbat]] 9b) writes that one may not start a meal close to the time of [[Mincha]] and if one started one may continue. The Gemara 9b initially posits that this prohibition must only apply from [[Mincha]] Katana because why would it start from [[Mincha]] Gedolah isn’t there a lot of time from [[Mincha]] Gedolah (and one will certainly have time to pray). Then the Gemara says that the fact that the Mishna states that if one started one doesn’t have to stop the meal contradicts Rabbi Yehoshua Ben Levi who says one may not taste food before [[Mincha]]. Rather, says the Gemara, the Mishna was talking about having a big meal (before [[Mincha]] Gedolah) and this doesn’t contradict Rabbi Yehoshua Ben Levi who forbad eating after [[Mincha]] Ketana. Then the Gemara quotes a second opinion, Rav Acha Bar Yacov who says that the Mishna means that one can’t have even a small meal before [[Mincha]] Gedolah. <br />
* The Rishonim (early authorities) discuss what is the halacha based on the Gemara [[Brachot]] 28b which states that the halacha doesn’t follow Rabbi Yehoshua Ben Levi. <br />
* The Baal HaMoer ([[Shabbat]] 3b s.v. Matni Lo Yeshev) says that we hold like the first thought of the Gemara that the Mishna forbids having a big meal before [[Mincha]] Ketana, however, it’s permissible to have a big or small meal before [[Mincha]] Gedolah. Additionally, if one started having a meal before [[Mincha]] Ketana one may continue the meal. This is quoted (as an individual opinion) by the Ran [[Shabbat]] 4a s.v. Aval and Bet Yosef 232:2. The Rashba ([[Shabbat]] 9b s.v. VeYeInyan Pesak Halacha) initially agrees with the Baal HaMoar but then concludes that it should also be prohibited to have a big meal before [[Mincha]] Gedolah. <br />
* The Ri (quoted by Tur 232:2) says that we hold like the first answer of the Gemara that there’s only a prohibition for having a big meal before Gedolah and there’s no prohibition to have a small meal neither before [[Mincha]] Gedolah or [[Mincha]] Ketana. This is also the opinion of Rabbenu Tam according to the Rosh ([[Brachot]] 4:11).<br />
* The Rabbenu Tam (quoted by the Tur 232:2) says that we hold like the first answer of the Gemara and the primary prohibition is having a big meal before [[Mincha]] Gedolah. However, there’s a second prohibition of having a small meal before [[Mincha]] Ketana. Additionally, if one began before [[Mincha]] Gedolah one may continue however if one before before [[Mincha]] Ketana one should stop. This is also the opinion of Tosfot ([[Shabbat]] 9b s.v. BeTisporet). <br />
* The Rif ([[Shabbat]] 4a) rules like Rav Acha Bar Yacov that one may not have a small or big meal from before [[Mincha]] Gedolah. Rambam ([[Tefillah]] 6:5) holds like the Rif. The Rosh ([[Brachot]] 4:11, [[Shabbat]] 1:18) quotes the opinions of Tosfot and Rif and the Tur in C”M 5 writes that the Rosh agrees to the Rif, while the Bet Yosef C”M 5 questions this. The Rosh ([[Shabbat]] 1:18) writes that the Rabbenu Yonah agrees with the Rif. The Rashba ([[Shabbat]] 9b s.v. VeYeInyan Pesak Halacha) writes that his Rebbe (the Ramban) agreed with the Rif. S”A 232:2 rules like the Rif. <br />
* The Rama 232:2 writes that one may be more lenient than S”A to have a small meal before [[Mincha]] Gedolah and before [[Mincha]] Ketana but one should still be strict like the Ri not to have a big meal even before [[Mincha]] Gedolah and the Minhag is even more lenient to permit any meal except for a big meal before [[Mincha]] Katana (which is a combination of the leniency of the Baal HaMoar and the leniency of the Ri). [The Yalkut Yosef (vol 3 pg 635) writes that this is also the opinion of the Mordechai. However, the Mordechai in [[Shabbat]] (Siman 225) seems to hold like Rabbenu Tam.] <br />
* The achronim discuss whether the leniency to permit having a small meal even before [[Mincha]] Ketana allows one to have a small meal at any time or only until the actual time of [[Mincha]] Ketana (nine and a half hour and not the beginning of the ninth hour). The Magen Avraham 232:15 is strict, however, the Mahariv is lenient. Mishna Brurah 232:26 is lenient. <br />
* The Rama 232:2 defines a big meal as a meal of wedding or [[Brit Milah]]. This is based on the Tosfot ([[Shabbat]] 9b s.v. BeTisporet) who says that a big meal like those of an engagement, wedding, or [[Brit Milah]]. The Bet Yosef 232:2 quotes the Hagahot Maimonot ([[Tefillah]] 6:7) who writes that a [[Shabbat]] or [[Yom Tov]] meal isn’t considered a big meal but only a meal where many people gather together such as a wedding or [[Brit Milah]]. The Kol Bo (Siman 11 pg 8a) agrees to the Hagahot Maimonot. The Mishna Brurah 232:24 rules that a [[Shabbat]] and [[Yom Tov]] meal isn’t considered a big meal, however, a wedding, [[Brit Milah]] or [[Pidyon HaBen]] meal (where many people gather together) is considered a big meal. <br />
* The Bet Yosef 232:2 quotes the Ran ([[Shabbat]] 4a s.v. Hay) who says that this prohibition which begins close to the time of [[Mincha]] starts a half hour before the time of [[Mincha]]. The Bet Yosef writes that this is also the opinion of the Rashbam (Pesachim 99b). [The Mordechai in [[Shabbat]] (Siman 225) also says a half hour.] <br />
* The Yalkut Yosef (vol 3, pg 634-6) writes that it’s preferable to hold like Shulchan Aruch not to eat a small or big meal after the sixth hour. However, the minhag for centuries was to be lenient and there is what to rely on. Nonetheless, even according to the lenient opinions there is no room to be lenient to have a big meal after the tenth hour. </ref><br />
# This prohibition to eat before [[Mincha]] only applies to having a small meal which is more than a [[KeBaytzah]] of bread, however, a snack such as a [[KeBaytzah]] of bread or less or a lot of fruit is permissible. <Ref> Tur and S”A 232:3 define the meal that is forbidden as having bread more than a [[KeBaytzah]]. [See also Kesef Mishna ([[Tefillah]] 5:6) who gives another amount for this prohibition.] </ref><br />
# However, some say if one always goes to [[minyan]] and there’s a set time, it’s permissible to eat, even after 9½ hours except having a feast such as a wedding or [[Brit Milah]] after 9 hours. <ref> Piskei Teshuvot 232:3 <br />
* The Gemara [[Brachot]] 5b quotes Abba Binyamin who said that he would make every effort to pray immediately upon [[waking up]]. Rashi (s.v. Samuch) explains that Abba Binyamin wouldn't even learn prior to praying Shema. The Rosh ([[Brachot]] 1:7) asks what possible drove Rashi to explain that he didn't even learn before praying and explains that perhaps for a person who doesn't usually pray with a [[minyan]] it's likely that if he learns he'll continue and miss saying Shema and [[Shmoneh Esrei]] by the latest time. Based on the Rosh, Shulchan Aruch 89:6 rules that once the time for Shachrit comes one may not learn before praying [[Shacharit]] unless one always goes to pray with a [[minyan]].<br />
* However, this leniency of always praying with a [[minyan]] is only found in Shulchan Aruch regarding learning before [[Shacharit]] (Shulchan Aruch 89:6), but not in regards to eating before praying [[Shacharit]] (Shulchan Aruch 89:3), [[Mincha]] (Shulchan Aruch 232:2), or [[Arvit]] (Shulchan Aruch 235:2). Nonetheless, the Aruch HaShulchan 232:16 writes that the lenient minhag relies upon this idea that if one always prays in a [[minyan]] one may eat before [[Mincha]]. Additionally, Sh"t Igrot Moshe 4:99 extends it to defend the practice to pray [[Arvit]] late and eat beforehand. Piskei Teshuvot 232:3 uses the Aruch HaShulchan but limits it to someone who goes to a [[minyan]] at a fixed time and also says that it isn't a sufficient leniency to eat a large meal such as a wedding feast. </ref><br />
<br />
==Arvit==<br />
# From a half hour before [[Reference_of_Measurements_in_Halacha#Tzet_HaKochavim_.28Emergence_of_the_stars.29|Tzet HaKochavim]] (of the Geonim, not רבינו תם) it is forbidden to eat a meal (2 kezaytim of bread or [[Pas HaBah Bekisnin]]) until one has said [[Arvit]] (Shema and [[Shmoneh Esrei]]). <Ref>Shulchan Aruch 235:2, Mishna Brurah 235:16 </ref> <br />
# Some say that if one always goes to [[minyan]] and there is a set time, it is permissible, even after Tzet HaChachavim except by a feast such as a wedding or [[Brit Milah]] one should not start after Tzet. <Ref>Piskei Teshuvot 235:6 </ref><br />
<br />
==Mussaf==<br />
<!--IF ONE WANTS TO EDIT THIS SECTION PLEASE DO SO ON THE MUSSAF PAGE ALSO--><br />
# Once the time for [[Mussaf]] (from [[Olot HaShachar]]) it’s forbidden to eat a meal (more than a [[KeBaytzah]] of bread) before praying [[Mussaf]], however, it’s permissible to have a [[KeBaytzah]] of bread or a lot of fruit. <Ref>The Gemara [[Brachot]] 28b writes that the halacha doesn’t follow Rav Huna who says that it’s forbidden to taste any food before praying [[Mussaf]]. The Tur 286:3 writes that even though we don’t hold like Rav Huna we only permit have a snack but a meal is forbidden. The Bet Yosef quotes the Raavad, Rashba, and perhaps the Rabbenu Yerucham who agree. S”A 286:3 writes that it’s forbidden to eat a meal before praying [[Mussaf]] but it’s permissible to have a snack. The Magen Avraham 286:2 writes that the snack is the same as before [[Mincha]] where S”A 232:3 writes that one may have a [[KeBaytzah]] of bread and a lot of fruit but not more than a KeBaytzah of bread. </ref><br />
# The custom is to be lenient to permit eating even more than a Kabaytzah of baked [[Mezonot]] (cakes and cookies) before [[Mussaf]] after having made [[Kiddish]]. <Ref>Shaar HaTziyun 286:7 writes that the measure for a meal before [[Mussaf]] in regards to baked [[mezonot]] is the same as by [[Sukkah]]. Mishna Brurah 639:15-6 (regarding [[Sukkah]]) quotes some who say that if one establishes a meal out of the [[Pas HaBah Bekisnin]] certainly it requires a [[Sukkah]]. However, if one didn’t have it as a meal if one had more than a [[KeBaytzah]] then there’s a dispute whether one needs a [[Sukkah]] and if one eats less than a [[KeBaytzah]] then certainly it doesn’t require a [[Sukkah]]. Nonetheless, Halichot Shlomo ([[Tefillah]] 14:9, pg 179-80) writes that the minhag is to lenient to have even more than a Kabaytzah of baked [[mezonot]]. </ref><br />
# If one does eat before [[Mussaf]] one must first do [[Kiddish]] and have a [[Revi'it]] of wine or eat a [[Kezayit]] of baked [[mezonot]] (cakes and cookies) in order to fulfill [[Kiddish]]. <Ref>Magen Avraham 286:1, Beiur Halacha 286:3 s.v. Achilat, Mishna Brurah 286:7, Shemirat [[Shabbat]] KeHilchata 52:17</ref><br />
<br />
==Women==<br />
# Women may not eat before davening Shacharit.<ref>Ishei Yisrael 13:30</ref> <br />
## Some poskim say that if a woman wants to eat before davening, she should say a short prayer that includes praise of Hashem, a request to Hashem, and thanks to Hashem and then eat. It is preferable for her to also say the first paragraph of shema before eating. This solution works even if she is later going to daven a regular davening afterwards. <ref>Ishei Yisrael 13:30. See Igrot Moshe 4:101:2 who suggests that perhaps woman only need to say some request in order to fulfill tefillah on a Biblical level and then they can eat. He leaves it as an unresolved issue. </ref><br />
===Eating before Kiddush===<br />
# On Shabbat, some poskim write that a married woman who didn't daven yet and is permitted to eat, such as in the case above, if her husband has not davened yet, some poskim hold that she may eat without reciting Kiddush. Once she davened certainly she needs to recite Kiddush before eating.<ref> </ref> However, an unmarried woman who didn't daven yet and is permitted to eat, such as in the case above, must recite Kiddush before eating. <ref>Igrot Moshe 4:101:2 writes that since a married woman has an obligation to eat together with her husband, if her husband hasn't yet davened and isn't yet obligated in Kiddush, she isn't obligated either. An unmarried woman, however, may not eat without Kiddush once she has davened. See Minchat Yitzchak 4:28:3 who quotes the Tosefet Shabbat who says that once a woman has fulfilled tefillah on a Biblical level they are obligated in Kiddush and may not eat without Kiddush. See Divrei Yetsiv 132 who allows women to have a snack before tefillah without kiddush, see there for his reasoning. </ref><br />
# Sephardi poskim hold that women may not eat before Kiddush and if she usually davens she may drink coffee or tea before davening; a mother who is nursing may rely on those who say it is permitted for women to eat without Kiddush during the day.<ref>Yalkut Yosef 289:6. See Daat Torah 289:2 who cites the Maharam Chalavah (Pesachim 106a) who says that women aren't obligated in the daytime Kiddush. Additionally, the Raavad (Shabbat 29:10) holds that it is permitted to eat before the daytime Kiddush.</ref><br />
<br />
==Children==<br />
# Although an adult may not eat before praying Shacharit, a child under bar mitzvah may do so. <ref> Mishna Brurah 106:5, Ishei Yisrael 13:29, Children in Halacha pg. 18 </ref> Some say that once a boy is twelve years old and one day he shouldn't eat before davening.<ref>Halacha Brurah 89:24</ref><br />
<br />
==If One is Unable to Daven==<br />
# It's like on Shabbat when there's no Kosher wine, grape juice, or bread and there will be no Kiddush.<br />
<br />
==Links==<br />
# [http://www.yutorah.org/lectures/lecture.cfm/745207/Rabbi_Aryeh_Lebowitz/Eating_Before_Davening Eating before Davening] by Rabbi Aryeh Lebowitz<br />
<br />
==Sources==<br />
<references/><br />
[[Category:Prayer]]</div>Halachahttps://halachipedia.com/index.php?title=Eating_Before_Davening&diff=17958Eating Before Davening2015-11-18T15:46:09Z<p>Halacha: </p>
<hr />
<div>==Shacharit==<br />
# If one slept and woke up after [[Chatzot]] it’s preferable not to eat before [[Davening]] unless there’s a need, however drinking is permissible until [[Olot HaShachar]]. <Ref>Mishna Brurah 89:27 </ref> Regarding whether one may eat before a fast prior to [[Olot HaShachar]] see [[Fast_Days#When_does_the_fast_start|Fast Days]].<br />
# It’s forbidden to eat a [[KeBaytzah]] of bread or [[Pas HaBah Bekisnin]] or to drink an intoxicating drink after a half hour prior to [[Olot HaShachar]]. <Ref>Mishna Brurah 89:27, Piskei Teshuvot 89:21, Ishei Yisrael 13:26 </ref> If one began before this, one may continue until [[Olot HaShachar]]. <Ref>S”A 89:5, Mishna Brurah 89:27 </ref><br />
# After [[Olot HaShachar]], it’s forbidden to eat or drink anything besides water until one prays.<ref>Shulchan Aruch 89:3. Rabbi Hershel Schachter (OU Kosher Webcast [http://www.ou.org/news/ou_webcast_with_poskim_let_my_people_know/ Dec. 2011], min 28-30) says that it's not permitted to eat before [[davening]] even if one will not have a chance to eat later and advises taking food with you to work or the Beit Midrash to eat later after [[davening]].</ref><br />
# The minhag is to allowing having coffee or tea even with sugar and added. <Ref>Ishei Yisrael 13:25, Piskei Teshuvot 89:17, Shearim Metsuyim BeHalacha 8:1, Maharsham ([http://www.hebrewbooks.org/pdfpager.aspx?req=41144&pgnum=160 Daat Torah 89:3]), Aruch Hashulchan 89:23, and Kaf Hachaim 89:31 say that the minhag is to have coffee or tea even with sugar or milk before davening because it is in order to enable one to daven in a better manner, it is common and not an act of arrogance. Note that the Mishneh Brurah 89:22 only permits coffee without sugar.</ref><br />
<br />
==Mincha==<br />
# According to Ashkenazim, there is what to rely on to be lenient to eat a meal before [[Mincha]] except for having a big meal (like the meal of a wedding or [[Brit Milah]]) from the beginning of the tenth hour of the day (a half hour before [[Mincha]] Ketana) before praying [[Mincha]] for which there is no leniency to rely on. Nonetheless, it’s preferable to be strict not to have a big meal from the beginning of the seventh hour (midday) before praying [[Mincha]]. <ref> See next footnote </ref> <br />
# According to Sephardim, it is preferable not to have a big (like the meal of a wedding or [[Brit Milah]]) or small meal (greater than a [[KeBaytzah]] of bread) from the beginning of the seventh hour (midday), however, the minhag is to be lenient and hold like the same halacha as Ashkenazim (see above) and there is what to rely on. <Ref><br />
* The Mishna ([[Shabbat]] 9b) writes that one may not start a meal close to the time of [[Mincha]] and if one started one may continue. The Gemara 9b initially posits that this prohibition must only apply from [[Mincha]] Katana because why would it start from [[Mincha]] Gedolah isn’t there a lot of time from [[Mincha]] Gedolah (and one will certainly have time to pray). Then the Gemara says that the fact that the Mishna states that if one started one doesn’t have to stop the meal contradicts Rabbi Yehoshua Ben Levi who says one may not taste food before [[Mincha]]. Rather, says the Gemara, the Mishna was talking about having a big meal (before [[Mincha]] Gedolah) and this doesn’t contradict Rabbi Yehoshua Ben Levi who forbad eating after [[Mincha]] Ketana. Then the Gemara quotes a second opinion, Rav Acha Bar Yacov who says that the Mishna means that one can’t have even a small meal before [[Mincha]] Gedolah. <br />
* The Rishonim (early authorities) discuss what is the halacha based on the Gemara [[Brachot]] 28b which states that the halacha doesn’t follow Rabbi Yehoshua Ben Levi. <br />
* The Baal HaMoer ([[Shabbat]] 3b s.v. Matni Lo Yeshev) says that we hold like the first thought of the Gemara that the Mishna forbids having a big meal before [[Mincha]] Ketana, however, it’s permissible to have a big or small meal before [[Mincha]] Gedolah. Additionally, if one started having a meal before [[Mincha]] Ketana one may continue the meal. This is quoted (as an individual opinion) by the Ran [[Shabbat]] 4a s.v. Aval and Bet Yosef 232:2. The Rashba ([[Shabbat]] 9b s.v. VeYeInyan Pesak Halacha) initially agrees with the Baal HaMoar but then concludes that it should also be prohibited to have a big meal before [[Mincha]] Gedolah. <br />
* The Ri (quoted by Tur 232:2) says that we hold like the first answer of the Gemara that there’s only a prohibition for having a big meal before Gedolah and there’s no prohibition to have a small meal neither before [[Mincha]] Gedolah or [[Mincha]] Ketana. This is also the opinion of Rabbenu Tam according to the Rosh ([[Brachot]] 4:11).<br />
* The Rabbenu Tam (quoted by the Tur 232:2) says that we hold like the first answer of the Gemara and the primary prohibition is having a big meal before [[Mincha]] Gedolah. However, there’s a second prohibition of having a small meal before [[Mincha]] Ketana. Additionally, if one began before [[Mincha]] Gedolah one may continue however if one before before [[Mincha]] Ketana one should stop. This is also the opinion of Tosfot ([[Shabbat]] 9b s.v. BeTisporet). <br />
* The Rif ([[Shabbat]] 4a) rules like Rav Acha Bar Yacov that one may not have a small or big meal from before [[Mincha]] Gedolah. Rambam ([[Tefillah]] 6:5) holds like the Rif. The Rosh ([[Brachot]] 4:11, [[Shabbat]] 1:18) quotes the opinions of Tosfot and Rif and the Tur in C”M 5 writes that the Rosh agrees to the Rif, while the Bet Yosef C”M 5 questions this. The Rosh ([[Shabbat]] 1:18) writes that the Rabbenu Yonah agrees with the Rif. The Rashba ([[Shabbat]] 9b s.v. VeYeInyan Pesak Halacha) writes that his Rebbe (the Ramban) agreed with the Rif. S”A 232:2 rules like the Rif. <br />
* The Rama 232:2 writes that one may be more lenient than S”A to have a small meal before [[Mincha]] Gedolah and before [[Mincha]] Ketana but one should still be strict like the Ri not to have a big meal even before [[Mincha]] Gedolah and the Minhag is even more lenient to permit any meal except for a big meal before [[Mincha]] Katana (which is a combination of the leniency of the Baal HaMoar and the leniency of the Ri). [The Yalkut Yosef (vol 3 pg 635) writes that this is also the opinion of the Mordechai. However, the Mordechai in [[Shabbat]] (Siman 225) seems to hold like Rabbenu Tam.] <br />
* The achronim discuss whether the leniency to permit having a small meal even before [[Mincha]] Ketana allows one to have a small meal at any time or only until the actual time of [[Mincha]] Ketana (nine and a half hour and not the beginning of the ninth hour). The Magen Avraham 232:15 is strict, however, the Mahariv is lenient. Mishna Brurah 232:26 is lenient. <br />
* The Rama 232:2 defines a big meal as a meal of wedding or [[Brit Milah]]. This is based on the Tosfot ([[Shabbat]] 9b s.v. BeTisporet) who says that a big meal like those of an engagement, wedding, or [[Brit Milah]]. The Bet Yosef 232:2 quotes the Hagahot Maimonot ([[Tefillah]] 6:7) who writes that a [[Shabbat]] or [[Yom Tov]] meal isn’t considered a big meal but only a meal where many people gather together such as a wedding or [[Brit Milah]]. The Kol Bo (Siman 11 pg 8a) agrees to the Hagahot Maimonot. The Mishna Brurah 232:24 rules that a [[Shabbat]] and [[Yom Tov]] meal isn’t considered a big meal, however, a wedding, [[Brit Milah]] or [[Pidyon HaBen]] meal (where many people gather together) is considered a big meal. <br />
* The Bet Yosef 232:2 quotes the Ran ([[Shabbat]] 4a s.v. Hay) who says that this prohibition which begins close to the time of [[Mincha]] starts a half hour before the time of [[Mincha]]. The Bet Yosef writes that this is also the opinion of the Rashbam (Pesachim 99b). [The Mordechai in [[Shabbat]] (Siman 225) also says a half hour.] <br />
* The Yalkut Yosef (vol 3, pg 634-6) writes that it’s preferable to hold like Shulchan Aruch not to eat a small or big meal after the sixth hour. However, the minhag for centuries was to be lenient and there is what to rely on. Nonetheless, even according to the lenient opinions there is no room to be lenient to have a big meal after the tenth hour. </ref><br />
# This prohibition to eat before [[Mincha]] only applies to having a small meal which is more than a [[KeBaytzah]] of bread, however, a snack such as a [[KeBaytzah]] of bread or less or a lot of fruit is permissible. <Ref> Tur and S”A 232:3 define the meal that is forbidden as having bread more than a [[KeBaytzah]]. [See also Kesef Mishna ([[Tefillah]] 5:6) who gives another amount for this prohibition.] </ref><br />
# However, some say if one always goes to [[minyan]] and there’s a set time, it’s permissible to eat, even after 9½ hours except having a feast such as a wedding or [[Brit Milah]] after 9 hours. <ref> Piskei Teshuvot 232:3 <br />
* The Gemara [[Brachot]] 5b quotes Abba Binyamin who said that he would make every effort to pray immediately upon [[waking up]]. Rashi (s.v. Samuch) explains that Abba Binyamin wouldn't even learn prior to praying Shema. The Rosh ([[Brachot]] 1:7) asks what possible drove Rashi to explain that he didn't even learn before praying and explains that perhaps for a person who doesn't usually pray with a [[minyan]] it's likely that if he learns he'll continue and miss saying Shema and [[Shmoneh Esrei]] by the latest time. Based on the Rosh, Shulchan Aruch 89:6 rules that once the time for Shachrit comes one may not learn before praying [[Shacharit]] unless one always goes to pray with a [[minyan]].<br />
* However, this leniency of always praying with a [[minyan]] is only found in Shulchan Aruch regarding learning before [[Shacharit]] (Shulchan Aruch 89:6), but not in regards to eating before praying [[Shacharit]] (Shulchan Aruch 89:3), [[Mincha]] (Shulchan Aruch 232:2), or [[Arvit]] (Shulchan Aruch 235:2). Nonetheless, the Aruch HaShulchan 232:16 writes that the lenient minhag relies upon this idea that if one always prays in a [[minyan]] one may eat before [[Mincha]]. Additionally, Sh"t Igrot Moshe 4:99 extends it to defend the practice to pray [[Arvit]] late and eat beforehand. Piskei Teshuvot 232:3 uses the Aruch HaShulchan but limits it to someone who goes to a [[minyan]] at a fixed time and also says that it isn't a sufficient leniency to eat a large meal such as a wedding feast. </ref><br />
<br />
==Arvit==<br />
# From a half hour before [[Reference_of_Measurements_in_Halacha#Tzet_HaKochavim_.28Emergence_of_the_stars.29|Tzet HaKochavim]] (of the Geonim, not רבינו תם) it is forbidden to eat a meal (2 kezaytim of bread or [[Pas HaBah Bekisnin]]) until one has said [[Arvit]] (Shema and [[Shmoneh Esrei]]). <Ref>Shulchan Aruch 235:2, Mishna Brurah 235:16 </ref> <br />
# Some say that if one always goes to [[minyan]] and there is a set time, it is permissible, even after Tzet HaChachavim except by a feast such as a wedding or [[Brit Milah]] one should not start after Tzet. <Ref>Piskei Teshuvot 235:6 </ref><br />
<br />
==Mussaf==<br />
<!--IF ONE WANTS TO EDIT THIS SECTION PLEASE DO SO ON THE MUSSAF PAGE ALSO--><br />
# Once the time for [[Mussaf]] (from [[Olot HaShachar]]) it’s forbidden to eat a meal (more than a [[KeBaytzah]] of bread) before praying [[Mussaf]], however, it’s permissible to have a [[KeBaytzah]] of bread or a lot of fruit. <Ref>The Gemara [[Brachot]] 28b writes that the halacha doesn’t follow Rav Huna who says that it’s forbidden to taste any food before praying [[Mussaf]]. The Tur 286:3 writes that even though we don’t hold like Rav Huna we only permit have a snack but a meal is forbidden. The Bet Yosef quotes the Raavad, Rashba, and perhaps the Rabbenu Yerucham who agree. S”A 286:3 writes that it’s forbidden to eat a meal before praying [[Mussaf]] but it’s permissible to have a snack. The Magen Avraham 286:2 writes that the snack is the same as before [[Mincha]] where S”A 232:3 writes that one may have a [[KeBaytzah]] of bread and a lot of fruit but not more than a KeBaytzah of bread. </ref><br />
# The custom is to be lenient to permit eating even more than a Kabaytzah of baked [[Mezonot]] (cakes and cookies) before [[Mussaf]] after having made [[Kiddish]]. <Ref>Shaar HaTziyun 286:7 writes that the measure for a meal before [[Mussaf]] in regards to baked [[mezonot]] is the same as by [[Sukkah]]. Mishna Brurah 639:15-6 (regarding [[Sukkah]]) quotes some who say that if one establishes a meal out of the [[Pas HaBah Bekisnin]] certainly it requires a [[Sukkah]]. However, if one didn’t have it as a meal if one had more than a [[KeBaytzah]] then there’s a dispute whether one needs a [[Sukkah]] and if one eats less than a [[KeBaytzah]] then certainly it doesn’t require a [[Sukkah]]. Nonetheless, Halichot Shlomo ([[Tefillah]] 14:9, pg 179-80) writes that the minhag is to lenient to have even more than a Kabaytzah of baked [[mezonot]]. </ref><br />
# If one does eat before [[Mussaf]] one must first do [[Kiddish]] and have a [[Revi'it]] of wine or eat a [[Kezayit]] of baked [[mezonot]] (cakes and cookies) in order to fulfill [[Kiddish]]. <Ref>Magen Avraham 286:1, Beiur Halacha 286:3 s.v. Achilat, Mishna Brurah 286:7, Shemirat [[Shabbat]] KeHilchata 52:17</ref><br />
<br />
==Women==<br />
# Women may not eat before davening Shacharit.<ref>Ishei Yisrael 13:30</ref> <br />
## Some poskim say that if a woman wants to eat before davening, she should say a short prayer that includes praise of Hashem, a request to Hashem, and thanks to Hashem and then eat. It is preferable for her to also say the first paragraph of shema before eating. This solution works even if she is later going to daven a regular davening afterwards. <ref>Ishei Yisrael 13:30. See Igrot Moshe 4:101:2 who suggests that perhaps woman only need to say some request in order to fulfill tefillah on a Biblical level and then they can eat. He leaves it as an unresolved issue. </ref><br />
===Eating before Kiddush===<br />
# On Shabbat, some poskim write that a married woman who didn't daven yet and is permitted to eat, such as in the case above, if her husband has not davened yet, some poskim hold that she may eat without reciting Kiddush. Once she davened certainly she needs to recite Kiddush before eating.<ref> </ref> However, an unmarried woman who didn't daven yet and is permitted to eat, such as in the case above, must recite Kiddush before eating. <ref>Igrot Moshe 4:101:2 writes that since a married woman has an obligation to eat together with her husband, if her husband hasn't yet davened and isn't yet obligated in Kiddush, she isn't obligated either. An unmarried woman, however, may not eat without Kiddush once she has davened. See Minchat Yitzchak 4:28:3 who quotes the Tosefet Shabbat who says that once a woman has fulfilled tefillah on a Biblical level they are obligated in Kiddush and may not eat without Kiddush. See Divrei Yetsiv 132 who allows women to have a snack before tefillah without kiddush, see there for his reasoning. </ref><br />
# Sephardi poskim hold that women may not eat before Kiddush and if she usually davens she may drink coffee or tea before davening; a mother who is nursing may rely on those who say it is permitted for women to eat without Kiddush during the day.<ref>Yalkut Yosef 289:6. See Daat Torah 289:2 who cites the Maharam Chalavah (Pesachim 106a) who says that women aren't obligated in the daytime Kiddush. Additionally, the Raavad (Shabbat 29:10) holds that it is permitted to eat before the daytime Kiddush.</ref><br />
<br />
==Children==<br />
# Although an adult may not eat before praying Shacharit, a child under bar mitzvah may do so. <ref> Mishna Brurah 106:5, Ishei Yisrael 13:29, Children in Halacha pg. 18 </ref> Some say that once a boy is twelve years old and one day he shouldn't eat before davening.<ref>Halacha Brurah 89:24</ref><br />
<br />
==If One is Unable to Daven<br />
# It's like on Shabbat when there's no Kosher wine, grape juice, or bread and there will be no Kiddush. <br />
<br />
==Links==<br />
# [http://www.yutorah.org/lectures/lecture.cfm/745207/Rabbi_Aryeh_Lebowitz/Eating_Before_Davening Eating before Davening] by Rabbi Aryeh Lebowitz<br />
<br />
==Sources==<br />
<references/><br />
[[Category:Prayer]]</div>Halachahttps://halachipedia.com/index.php?title=Cosmetics&diff=17814Cosmetics2015-10-21T15:18:31Z<p>Halacha: </p>
<hr />
<div>{{Good}}<br />
==Background==<br />
# With so many new cosmetics on the market today the question of using these products on [[Shabbos]] becomes very relevant. Some background information may shed some light on what the possible problems may be in regards to Hilchos [[Shabbos]]. One Melacha to be aware of, is the act of [[dyeing]] ([[Tzoveya]]), which was done to color the curtains of the Mishkan<ref>Rashi Parshas Terumah 25:5 D"h Meadamim</ref>, the second is the act of [[smoothing]] ([[Memachaik]]) which was done to finish the leather of the coverings of the Mishkan.<br />
# While the Biblical prohibition of [[dyeing]] is only something that will be colored permanently, there is still a Rabbinic prohibition on creating a temporary coloring effect. Therefore, cosmetics such as: rouges, lipsticks, eye shadow, and others which add color to the skin albeit for a short amount of time, are still forbidden to use on [[Shabbos]]. <ref>Rambam Hilchos [[Shabbos]] 22:23, S.A. 303:25, Mishna Brurah 303:79, Rabbi Heshy Kahn (What's Doing, Greater Connecticut, 3/3/11)</ref><br />
==Soap==<br />
# According to Chacham Ovadia Yosef, it is permitted to use a bar of soap or liquid soap on [[shabbat]] because one has no intention of changing anything. One only intends clean what he is washing. <ref> Sh"t Yechave Daat 2:50 </ref> <br />
# According to Chacham Ben-Zion Abba-Shaul, one may not use a bar of soap but one may use liquid soap on [[shabbat]]. <ref> Sh"t Or Litzion 2:35:5, [http://www.dailyhalacha.com/m/halacha.aspx?id=932 Rabbi Eli Mansour] </ref> Aruch Hashulchan 326:11 and Ketzot Hashulchan 146:32 agree. Kitzur Hilchot [[Shabbat]] pg. 74 says this is the common practice. see also Shemirat [[Shabbat]] Kihilchita 14:16.<br />
# According to Rabbi Moshe Feinstein, it is forbidden to use a bar of soap and it is forbidden to use liquid soap on [[shabbat]]. <ref> Sh"t Igrot Moshe OC 1:113 </ref><br />
<br />
==Cutting Nails or Hair==<br />
# It is forbidden to cut nails or hair on [[shabbat]] or sever them in any way. <ref> S''A, Orach Chaim, 340.1 </ref><br />
==Lipstick==<br />
# It is forbidden for a woman to apply lipstick on [[shabbat]]. <ref> Yabia Omer 6.37, Igrot Mosher Orach Chaim 1.114, Menuchat Ahava 13.6 </ref><br />
==Powder==<br />
# Many Poskim permit women applying non-sticky powder to their faces on [[Shabbat]], however, other poskim forbid this act. Nevertheless, all agree that applying sticky powder is forbidden. <ref> Yechave Daat 4.28, Menichat Ahava 13.7 </ref><br />
==Nail varnish==<br />
# It is forbidden to apply or remove nail varnish on [[shabbat]]. <ref> Shmirat [[Shabbat]] Kehilchata 1.158, Yalkut Yosef 4.2.102 </ref><br />
==Combing hair==<br />
# Regarding combing one's hair on [[Shabbat]], see the [[Getting Dressed on Shabbat]] page. <br />
==Braiding hair==<br />
# It is forbidden to braid hair on [[shabbat]]. <ref> Mishna Brurah 303.27 </ref><br />
==Perfume==<br />
# It is permitted to apply perfume onto the human body but it is forbidden to apply perfume onto clothing on [[shabbat]]. <ref> Mishna Brurah 125.23 </ref><br />
==Nail polish==<br />
# It is forbidden to use nail polish on [[Shabbat]] whether it is a colored nail polish or clear polish as the shine adds a pleasant finish to the nail, and is enhancing the natural color of the nail which is included in Tzovaya<ref>Shmiras [[Shabbos]] K'Hilchosa 14:footnote 152</ref>. <br />
# It is for this same reason, that one would be prohibited from using (i.e. crest) whitening strips. Once again it is also for this same reason that one is prohibited from using fade creams that are of the same color as one's natural skin, even if it is being used just to cover up blemishes.<ref> Rabbi Heshy Kahn (What's Doing, Greater Connecticut, 3/3/11)</ref><br />
==Blush powders==<br />
# While there are some&nbsp;Poskim who give a hashgocha&nbsp;on certain blush powders to be used on [[Shabbos]], majority of the powders on the market are oil based which therefore causes the blush to be absorbed by the skin which would make it Tzovaya<ref> Igros Moshe O.C. 1:</ref>. Therefore, unless one has a hechsher on a particular product, one should assume that all cosmetic rouge powders are forbidden for use on [[Shabbos]].<ref>Rabbi Heshy Kahn (What's Doing, Greater Connecticut, 3/3/11)</ref><br />
==Sun-Tanning==<br />
# Some Poskim go as far as to prohibit intentional suntanning as this leaves a permanent color on the skin<ref> Minchas Yitzchok 5:32</ref>. [It should be noted that not all Poskim concur with this ruling, and everyone holds that it is permitted to merely sit outside if there is no intention of tanning, even if one will be pleased with the results.]<ref>Rabbi Heshy Kahn (What's Doing, Greater Connecticut, 3/3/11) </ref><br />
==Makeup removal==<br />
# While putting on makeup, is in many cases ossur, removing it is permitted. However, it is preferable to be use a disposable tissue, so as to avoid questions of&nbsp;coloring the cloth or towel&nbsp;being used<ref>M.B. 320:59</ref>. One should also avoid using nail polish remover<ref>Shemirat [[Shabbat]] KeHilchata (vol 3, chap 14, note 79)</ref>.<br />
==Smoothing cremes==<br />
# As stated above there is another concern aside for coloring, when dealing with lotions and that is [[Memachek]] ([[smoothing]]).&nbsp;Therefore, the use of lipstick or even non colored chap stick are prohibited under this Melacha<ref>Igros Moshe O.C. 1:114</ref>. Skin blemish concealers, hand creams (Nivea, Eucerin),Vaseline, rouge creams, moisturizers, toothpaste, lotions and the like are all prohibited&nbsp;under [[Memachek]] as well<ref>Rashi ([[Shabbos]] 146b D"h Mishchah), Rambam ([[Shabbat]] 13:11), Shulchan Aruch 314:11, Mishna Brurah 314:45, Rabbi Heshy Kahn (What's Doing, Greater Connecticut, 3/3/11)</ref>.<br />
==Lotions==<br />
# As long as the lotion has a thin and pourable consistency like that of oil<ref>Rabbi Heshy Kahn (What's Doing, Greater Connecticut, 3/3/11) quoting R' Nosson Kupshitz Shlita</ref> it would be permitted to use (providing that it is not medicinal, as then one would have to ask a shailo regarding the [[Refuah]] aspect). Therefore, one may apply most forms of sunblock lotion on an infant (or himself for that matter) as they are of very loose consistency.<ref>Rabbi Heshy Kahn (What's Doing, Greater Connecticut, 3/3/11) quoting R' Nosson Kupshitz Shlita</ref><br />
==Deodorant==<br />
# It is permissible to use a spray or roll on deodorant. It is however actually prohibited to stain clothing on Shabbat. One puts on deodorant, then puts on a shirt, even if during the week, one puts on a shirt, then puts the deodorant through the head hole, takes off the cover, then puts it on.<br />
# If possible, it is prohibited to use stick deodorant on Shabbat, even if one wants to.<br />
<br />
==Credits==<br />
# Special thanks to Rabbi Heshy Kahn for this article.<br />
==Common questions==<br />
# Is it permissible to use Crest whitening strips on [[Shabbos]]? See above [[#Nail polish]].<br />
==Links==<br />
* [http://www.yutorah.org/lectures/lecture.cfm/826618/Rabbi_Uri_Orlian/Makeup_&_Cosmetics_on_Shabbos:_An_Introduction_to_the_Melacha_of_Memachek Makeup & Cosmetics on Shabbos] by Rabbi Orlian<br />
* Article on [http://www.yutorah.org/lectures/lecture.cfm/735694/Rabbi_Dr_J_David_Bleich/Cosmetic_Powder_on_Shabbat Cosmetic Powder on Shabbat] by Rabbi Dr. J. David Bleich<br />
<br />
==Sources==<br />
<references/><br />
[[Category:Shabbat]]</div>Halachahttps://halachipedia.com/index.php?title=Making_Early_Shabbat&diff=17813Making Early Shabbat2015-10-21T15:13:17Z<p>Halacha: /* When does Shabbat start? */</p>
<hr />
<div>{{Good}}<br />
==When does [[Shabbat]] start?==<br />
# It is absolutely forbidden to do any Melachah (activities forbidden on [[Shabbat]]) after sunset on Friday. (See footnote for background)<ref><br />
#For men, it is forbidden to do any Melachah once he has begun the second to last paragraph of [[Kabbalat Shabbat]].<br />
* Shulchan Aruch 261:2 writes that one should accept [[shabbat]] early during the time between [[Shekiyah]] (sunset) and [[Bein HaShemashot]] (twilight) to fulfill the mitzvah of Tofeset [[Shabbat]]. Shulchan Aruch explains that this time period is the length of time it takes to walk 3.25 [[mil]]. Then [[Bein HaShemashot]] (twilight) lasts for a period of 3/4 of a [[mil]] which is followed by [[Tzet HaKochavim]] (emergence of the stars). For this discussion, we're assuming that a [[mil]] is considered 18 minutes like the ruling of Shulchan Aruch 459:2 and Mishna Brurah 459:15. If so, Shulchan Aruch holds that one must accept [[Shabbat]] 13.5 minutes before [[Tzet HaKochavim]] which is 58.5 minutes after [[Shekiyah]]. <br />
* However, Mishna Brurah 261:23 quotes many Rishonim and the Gra who hold that between Sheiyah and [[Tzet HaKochavim]] there is a short [[Bein HaShemashot]] of 3/4 of a [[mil]] (13.5 minutes) and afterwards it's considered nighttime Deoraitta. According this opinion the Mishna Brurah writes that one may absolutely stop doing Melacha (activities forbidden on [[Shabbat]]) before [[Shekiyah]]. <br />
* Baal Hatanya, Siddur:Seder Kabalat [[Shabbat]], writes that Shkiyah starts approximately 6 minutes after sea-level shkiyah (generally considered shkiyah)and then the 3/4 of a [[mil]] start. However, he holds that a [[mil]] is twenty four minutes so 3/4 of a [[mil]] is 18 minutes. Obviously, this applies to Jerusalem during the spring and fall equinox and would fluctuate accordingly throughout the world and various seasons. See there that in Russia it is approximately 34 minutes after shkiyah.<br />
* The 39 Melachos (Rabbi Ribiat, vol 1, pg 145) writes that the accepted practice is in accordance with the Gra and so it's strictly forbidden from doing Melacha from the time of [[Shekiyah]]. Yalkut Yosef ([[Shabbat]], vol 1, pg 128) agrees. </ref><br />
<br />
==Tosefet [[Shabbat]] (the mitzvah of accepting [[Shabbat]] early)==<br />
# It is a mitzvah to accept [[Shabbat]] early and add from the weekdays onto [[Shabbat]]. <ref> Gemara [[Rosh Hashana]] 9a learns from Vayikra 23:32 that there is an obligation to add from the weekday onto [[Yom Kippur]] called Tosefet [[Shabbat]]. The gemara then continues to include all other [[holidays]] and [[Shabbat]] in this halacha. (This also appears in Yoma 81b). Shulchan Aruch 263:2 brings this as halacha. Beiur Halacha 261:2 "yeish omrim" quotes several poskim that believe that tosefet [[shabbat]] is a mitzva from the torah. Included in this is the Or Zarua Hilchot Erev [[Shabbat]] 20 Rambam as well as the Tur however do not mention the idea of Tosefet [[Shabbat]] anywhere. [[Maggid]] Mishneh in Hilchot Shvitat Esor 1:6, is quoted by the Beiur Halacha 261:2 "yeish omrim," as explaining it to be rabbinic according to the Rambam. The Kessef Mishne Hilchot [[Shabbat]] 4:3 says that the Rambam rejects the idea of adding on to [[shabbat]] entirely even midirabanan. </ref> The Torah states "Veshameru Beneh Yisrael Et Hashabbat La'asot Et Hashabbat." The Or Hachaim hints to an explanation of "La'asot Et Hashabbat" that describes the halacha of tosefet [[shabbat]]. Therefore, tosefet [[shabbat]] fulfills the obligation of "La'asot Et Hashabbat." <ref> Shemot (31:16) and the Or Hachaim on Shemot (31:16) </ref> This mitzva appllies to both men and women. <ref> Kaf Hachayim 261:16. Az Nidberu quotes the Ktav Sofer 56 who agrees. </ref><br />
# [[Mincha]] should be scheduled at least 20-25 minutes before sunset so that you can finish before sunset and everybody could fulfill the mitzva. <ref> Shemirat [[Shabbat]] Kihilchita 46:5. </ref> If the [[minyan]] starts late so that it won't be able to accept [[shabbat]] before sunset, one should do it after his silent shmoneh esrei, and still answer [[kedusha]] afterwards. <ref> Rabbi Doniel Neustadt (http://www.torah.org/advanced/weekly-halacha/5762/lechlecha.html) writes that one should accept [[shabbat]] early after the silent shemona esreh. He adds that one may still answer [[kedusha]] based on Tzitz Eliezer 10:15(1) and Yabia Omer 6:21(3) who hold that even after one said [[maariv]] on Friday night one is allowed to answer [[kedusha]] of a [[minyan]] saying [[kedusha]] of [[mincha]]. </ref><br />
# Some hold that in order to fulfill the mitzvah of adding from the weekday to [[Shabbat]] one doesn't need to make any verbal declaration, while others hold that one should verbally accept [[Shabbat]]. <ref> <br />
* Mishna Brurah 261:21 based on Rama 608:3 holds that a verbal declaration is needed and a acceptance in one's heart isn't sufficient. Shemirat [[Shabbat]] Kihilchita 46:2, Az Nidberu 1:1, Tehilah l'David 263:10. According to Rabbi Akiva Eiger 271:1 saying good [[shabbos]] may be enough of a declaration.<br />
* 39 Melachos (Rabbi Ribiat, vol 1, pg 150) writes that no verbal declaration is needed rather once one resolves to accept [[Shabbat]] early [[Shabbat]] takes effect. This dispute may be reflected in a dispute in Mishna Brurah 553:2, who quotes Bach and Gra that it is sufficient. <br />
*Rav Doniel Neustadt in http://www.torah.org/advanced/weekly-halacha/5762/lechlecha.html quotes Aruch ha-Shulchan 261:2, Eretz Tzvi 60, Yabia Omer 7:34, Chidushei Ra'ah [[Berachos]] 26b, Beiur ha-Gr"a O.C. 393:2 and Chayei Adam 5:2, Shevet ha-Levi 10:50, Imrei Shalom 4:18 as possibly holding that even just refraining from doing any melacha is enough for tosefet [[shabbat]] and you don't even have to have it in mind. </ref><br />
# Some say that it's sufficient to add any amount of time before sunset, while others hold that one should add 20 or 30 minutes to [[Shabbat]]. (See footnote for background) <ref><br />
* How long is Tosefet [[Shabbat]]? Rosh [[Brachot]] 4:6 and Tosafot [[Brachot]] 27a s.v. DeRav agree that one doesn’t have to accept [[Shabbat]] from Plag [[Mincha]] (from ten and three quarter hours). Nonetheless, the Rosh 4:6 writes that certainly there is a minimum time limit but leaves it unclear as to what the limit is. Rabbenu Yonah ([[Brachot]] 18b s.v. Rav) quotes Rabbi Yacov who says that there’s no minimum time and any amount suffices. <br />
* Shulchan Aruch 261:2 and 608:1 rules that there's no minimum requirement of time one needs to add to [[Shabbat]] to fulfill Tosefet [[Shabbat]]. 39 Melachos (vol 1, pg 150) rules like Shulchan Aruch that there's no specific minimum time for Tofeset [[Shabbat]]. 39 Melachos (Rabbi Ribiat, Hakdama LeMelachat [[Shabbat]], note 667) quotes Rav Henkin who said that in order not to violate [[Shabbat]] and in order to fulfill Tosefet [[Shabbat]] one must add a few minutes before [[Shekiyah]] refraining from Melacha and agrees with this opinion. Eretz Tzvi 70 and Iggerot Moshe 1:96 suggest that one add at least two minutes, Avnei Nezer 4:98 suggests at least four minutes, while Minchat Elazar 1:23 and Teshuvot Maharshag 38 say at least 5. <br />
* However, the Mishna Brurah 261:22 quotes the Rosh who argues that a certain amount of time is needed. Beiur Halacha s.v. Ayzo Zman posits that this period of time should be no longer than 3/4 of a [[mil]] (which is 13.5 minutes). The Mishna Brurah 261:23 concludes that in order to fulfill the mitzvah of Tofeset [[Shabbat]] (adding onto [[Shabbat]]) one should refrain from work from the time that the sun is seen at the top of the trees, or to be strict 30 or 20 minutes before [[Shekiyah]]. [Mishna Brurah (Shaar HaTziyun 261:21) explains that by refraining from melacha 20 minutes before sunset one will have satisfied the opinion of the Yerayim to consider the [[mil]] to be 24 minutes and 3/4 of a [[mil]] is 18 minutes.] 39 Melachos (Rabbi Ribiat, vol 1, pg 145) writes that it's not practical to rely upon the method of determining the beginning of [[Shabbat]] by looking at when the sun hits the tree tops but rather one should rely upon times printed on calendars made by halachic experts. </ref><br />
# The minhag of yerushalim is to add 45 minutes to [[Shabbat]]. However, women don't need to abide by this minhag. <ref> Shemirat [[Shabbat]] KeHilchata chap 46 note 20. </ref><br />
<br />
==Making early [[Shabbat]] (effects of accepting [[Shabbat]] early)==<br />
===Refraining from Melacha===<br />
# It is forbidden to do any Melacha after one accepted [[Shabbat]]. <ref> Shulchan Aruch 263:10, Mishna Brurah 261:28 </ref><br />
# If one accepted [[Shabbat]] early and most of the community didn't accept [[Shabbat]] it is permitted to ask a Jew who didn't accept to do a Melacha for him. <ref>Shulchan Aruch 263:17, Mishna Brurah 263:64 </ref><br />
# If it's necessary to do a Melacha and it's still early in the day before sunset, some say that may perform a Heiter Nederim, [[nullification]] of one's vow to accept [[Shabbat]] before 3 people, while others hold that the annulment isn't effective. <ref>Taz 263:3 and Levush hold that one may do Hatarat Nedarim to annul one's early acceptance of [[Shabbat]], while the Magen Avraham 263:31, Aruch HaShulchan 263:25, Mishna Brurah 263:5 hold that this annulment will not be effective to permit one to do Melacha. See Igrot Moshe 2:38 </ref><br />
# If someone made a mistake on Friday afternoon and prayed [[Arvit]] thinking that it was nighttime one has not fulfilled one’s obligation and would have to pray again. One would be permissible to do Melacha (activity forbidden on [[Shabbat]]) until one prays again, while others forbid. However, if a community made such a mistake they would not have to repeat [[Shmoneh Esrei]]. According to many one is permissible to do Melacha until one prays again while other to some it’s forbidden to do Melacha. <Ref>Gemara [[Brachot]] 27b writes that on Friday afternoon someone who made a mistake and said [[Arvit]] early thinking it was nighttime according to Abaye he would have to pray again and it would be permissible to do Melacha. However, if it’s a community who made such a mistake Rebbe said that they do not have to repeat [[Shmoneh Esrei]] because of Tirech DeTzibbur. The Rosh 4:6, Tur, and S”A 263:14 rule that it’s permissible to do Melacha until they pray again, while the Magen Avraham 263:26 quotes many Rishonim (Or Zaruha, Rokeach, Raavan) who are strict and forbid Melacha since they don’t have to pray again. </ref><br />
===Saying Arvit/Mariv early===<br />
# One may say [[Arvit]] earlier than the rest of the week even if one normally prays [[Mincha]] after Plag [[Mincha]] and [[Arvit]] after nighttime. Many authorities hold that if one is going to pray [[Arvit]] before nighttime that one should make sure to pray [[Mincha]] before Plag [[Mincha]] even if one will pray privately, while some defend those who are lenient in a [[minyan]] to pray both [[Mincha]] and [[Arvit]] after Plag [[Mincha]] before nighttime. <ref><br />
* The Mishna ([[Brachot]] 26a) writes that according to Rabbi Yehuda one must pray [[Mincha]] prior to ten and three quarter hours while according to Rabbanan [[Mincha]] may be said until nighttime. According to Rabbi Yehuda the earliest time to say [[Mariv]] is ten and three quarter hours while according to Rabbanan the earliest time is nighttime.<br />
* Many Rishonim (Tosfot ([[Brachot]] 2a s.v. MeMaymatai), Rabbenu Yonah ([[Brachot]] 18b s.v. DeAved), Rosh ([[Brachot]] 4:3), Kesef Mishna ([[Tefillah]] 3:4), S”A 233:1) write that one must be consistent to either always follow Rabbi Yehuda or Rabbanan. <br />
* In fact, the Tur 293 quotes the Ritz Gayit who argues that since the minhag is to pray [[Mincha]] during the week after Plag [[Mincha]], on Friday night as well one may not pray early. [Similarly, Gemara [[Brachot]] 27a-b records the practice of Rav to pray [[Arvit]] early on Friday afternoon. Tosfot ([[Brachot]] 27a s.v. DeRav) understands that Rav held like Rabbi Yehuda that the latest [[time for Mincha]] is Plag [[Mincha]] (ten and three quarter hours) and the earliest time for [[Arvit]] is also Plag [[Mincha]].]<br />
* However, the Bet Yosef 267:2 argues based on the Rambam ([[Tefillah]] 3:7) and Rosh ([[Brachot]] 4:6) who simply codify the halacha of praying [[Arvit]] early on Friday that one is permitted to pray [[Arvit]] early even if one doesn’t do so during the week. [The same implication could be made from the Tur 267:1.] S”A codifies this as halacha that one is permitted to pray [[Arvit]] earlier than one does during the week. <br />
* [Magen Avraham 267:1 at first questions this ruling of S”A because the Gemara [[Brachot]] 27a seems to assign Rav to the opinion of Rabbi Yehuda meaning that one may only pray early on Friday night if one always follows Rabbi Yehuda. He adds that this is also implied from Kesef Mishna ([[Tefillah]] 3:7) who says that Friday night has the same status as the rest of the week. However, the Magen Avraham answers that the Gemara only meant to assign Rav to Rabbi Yehuda’s opinion in the initial discussion but in conclusion the Gemara reinterpreted the story of Rav to mean that one may pray [[Arvit]] earlier than one does during the week. Additionally he explains that [[Arvit]] was instituted corresponding to the limbs and fats burned at night, however, on Friday night the limbs and fats were not burnt after nightfall. Mishna Brurah 267:3 adds that the ruling of S”A is based on those who say that accepting [[Shabbat]] makes it considered as if it was night regarding [[prayer]].] <br />
* Nonetheless, the Mishna Brurah 267:3 writes that if one follows Rabbi Yehuda on Friday night (and prays [[Arvit]] early) one should make sure to say [[Mincha]] before Plag [[Mincha]] (ten and three quarter hours) so that one doesn’t contradict oneself within one night. The Beiur Halacha (267:2 s.v. VeBePlag) writes that even though there is a lenient opinion which permits a [[minyan]] to pray both [[Mincha]] and [[Arvit]] between Plag [[Mincha]] and nighttime, since the minhag isn’t to rely on this opinion during the week because this opinion isn’t supported by the Gemara on Friday night as well one shouldn’t rely on this opinion. The Mishna Brurah 267:3 writes that the only time to rely on this lenient opinion is in a need of great need and if one prays [[Arvit]] during the time of [[Bein HaShemashot]]. Yalkut Yosef ([[Shabbat]], vol 1, pg 204-5) writes that one shouldn't contradict oneself to pray [[Mincha]] after plag [[Mincha]] and [[Mariv/Arvit|Arvit]] before nighttime. Nonetheless, Menuchat Ahava (vol 1, chap 6, note 6) writes that it is completely permitted but the minhag is to pray [[Mariv/Arvit|Arvit]] after nightfall. <br />
* [http://www.bknw.org/library/articles/shabbos/Making%20Early%20Shabbos.pdf Rabbi Aryeh Lebowitz] quotes Rav Soleveitchik who held like the Mishna Brurah and concluded that one should pray [[Mincha]] privately without a [[minyan]] before Plag [[Mincha]] so as not to contradict oneself. He also writes that in order to avoid issues of Yuhara (appearing religiously arrogant) one should go to [[Mincha]] when the [[minyan]] is praying and pretend to pray along with them. <br />
* Rav Simcha Bunim Cohen (The Aura of Shabbos p. 268) quotes Rav Elyashiv as saying that if someone has small children and will have to have the Shabbat meal early, it is preferable to eat the Shabbat meal after mincha before maariv and daven maariv after sunset rather than daven maariv before sunset. His reasoning was that it is problematic to daven maariv early in Israel since the minhag is to daven after sunset. Also, davening early involves saying Kriyat Shema before sunset. </ref><br />
# Only after ten and three quarter hours (Plag [[Mincha]]) one may light [[Shabbat]] candles, and then accept [[Shabbat]] with saying [[Arvit]]. <Ref>S”A 267:2 <br />
* Gemara [[Shabbat]] 118b quotes Rabbi Yose who prayed to have his portion among the people of Teveriyah who accepted [[Shabbat]] early. Rashi (D”H MeMachnisei) explains that since Teveriyah was in a valley and the sun appeared to set earlier the people would accept [[Shabbat]] early. Additionally, in Gemara Pesachim 105b Rav Nachman Bar Yitchak says that going into [[Shabbat]] the earlier one accepts [[Shabbat]] the better. Rashbam (D”H Ayulei) explains that it’s preferable because one is showing a love for the mitzvah to do it early and Zarizin Makdimin LeMitzvot (the enthusiastic are eager to do מצות early). <br />
* How early can one accept [[Shabbat]] and light candles? Gemara [[Brachot]] 27a-b records the practice of Rav to pray [[Arvit]] early on Friday afternoon. Tosfot ([[Brachot]] 27a s.v. DeRav) understands that this practice of accepting [[Shabbat]] early and lighting [[Shabbat]] candles early is only permitted starting from Plag [[Mincha]] (ten and three quarter hours). Rabbenu Yonah ([[Brachot]] 18b s.v. Rav Tzali), Mordechai ([[Brachot]] Siman 90), and Rosh ([[Brachot]] 4:6) agree. [This is how the Bet Yosef 263:4 and 267:2 understands the above Rishonim.]<br />
* How early can one say Shema? The Rabbenu Yonah (18b s.v. Rav Tzali) and Rosh ([[Brachot]] 4:6) add that one who prays [[Arvit]] early should only say [[Shmoneh Esrei]] early and say [[Brachot]] Shema and Shema after [[Tzet HaKochavim]]. Even though one is losing out on juxtaposing Shema to [[Shmoneh Esrei]] it’s preferable to accept [[Shabbat]] early because of the mitzvah to add from the week onto [[Shabbat]]. The Rambam ([[Tefillah]] 3:7) agrees that it’s an issue to separate Shema from [[Shmoneh Esrei]] against the Raavad. <br />
* The S”A 235:1 concludes that even though the halacha accepts the opinions that one doesn’t fulfill Shema before [[Tzet HaKochavim]] if one is praying in a [[minyan]] which is praying [[Arvit]] before [[Tzet HaKochavim]] one should still pray Shema with the [[Brachot]] together with the [[minyan]] and repeat Shema after [[Tzet HaKochavim]]. (See further discussion there). </ref> Acceptance of [[Shabbat]] before that time is null and void. <Ref>Mishna Brurah 267:4 </ref><br />
<br />
===Saying [[Kiddush]] after making early Shabbat===<br />
# One is permitted to do [[Kiddish]] and the [[Friday night meal]] before nightfall, however it's preferable to have at least a [[Kezayit]] of food after nightfall. <ref> Bach 473 writes that one can't have the [[Shabbat]] meal before nightfall. However, Taz argues and permits having a meal before nightfall. Chaye Adam ([[Shabbat]] 6:2) and Mishna Brurah 267:5 rule that one can have one's meal early but one should preferably have a [[Kezayit]] of food after nightfall to satisfy the opinion of the Bach. </ref><br />
# If one accepted [[Shabbat]] early one may say [[Kiddush]] <Ref> In Gemara [[Brachot]] 27b Shmuel says that if one accepted [[Shabbat]] early one may make [[Kiddish]] early (before nighttime). This is brought as halacha by the Rif ([[Brachot]] 18b, on the bottom), Rosh ([[Brachot]] 4:6, at the end), and Rambam ([[Shabbat]] 29:11). The S”A 267:2 writes that one may even before nighttime implying that one may make [[Kiddish]] early. The Mishna Brurah 267:5 writes explicitly that one may make [[Kiddish]] before nighttime. <br />
* [The Mishna Brurah 267:5 writes the reason one may make [[Kiddish]] before nightfall is because the acceptance of [[Shabbat]] early makes it considered as if it was already [[Shabbat]]. See Yalkut Yosef ([[Shabbat]] vol 1 pg 201-4) who discusses how the Rambam could hold of this considering that he omits the entire idea of Tosefet [[Shabbat]] (accepting [[Shabbat]] early).] </ref> and eat the [[Friday night meal]] before nighttime. However, some argue that one doesn’t fulfill one’s obligation before nighttime and so some say one shouldn’t start one’s meal until [[Tzet HaKochavim]] and some say that one should eat at least a [[Kezayit]] of bread after nightfall. <Ref>The Bet Yosef 267:2 quotes the Mahari Avuhav who infers from the Rosh who says that one should wait to have [[Matza]] on [[Pesach]] after nightfall that on a regular [[Shabbat]] one could fulfill one’s obligation of the [[Shabbat]] meal before nighttime. The Magen Avraham 267:1 (at the end) agrees that from many Rishonim it’s implied that one who makes early [[Shabbat]] may have one’s meal early, however, the Shelah and Bach say that one must have at least a [[Kezayit]] of bread after [[Tzet HaKochavim]]. Mishna Brurah 267:5 rules that preferably one should be concerned for the strict opinions to have at least a [[Kezayit]] of bread after nightfall. Yalkut Yosef ([[Shabbat]] vol 1 pg 201-4) agrees that preferably one should be concerned for the strict opinions one’s entire meal after nightfall. </ref><br />
#Some poskim permit saying [[Kiddush]] and eating the meal before [[Mariv/Arvit|Arvit]] as long as the meal begins a half hour before [[Tzet HaKochavim]] <ref> Mishna Brurah 271:11 quoting the Magen Avraham,</ref> while others say that it isn't proper. <ref> Kaf Hachayim 271:22 and 272:3 says that it is not proper to do these mitzvot out of sequence. The Gra in Maasei Rav 117 also says that it is forbidden for more than just kabbalistic reasons. </ref><br />
===Starting one's meal after making early Shabbat===<br />
# If one prayed [[Arvit]] if there’s more than a half hour before [[Tzet HaKochavim]] one may begin one’s meal, however, if there’s less than a half hour one shouldn’t begin one’s meal, however, those who do have what to rely on. Whether or not one began one’s [[Shabbat]] meal early one should make sure to repeat Shema after [[Tzet HaKochavim]].<ref> <br />
* The Bet Yosef 267:2 asks that even if one is permitted to have one’s [[Shabbat]] meal before nighttime how could it permitted to eat before saying Shema. The Bet Yosef answers that even though we hold that one doesn’t fulfill Shema until [[Tzet HaKochavim]] since many opinions hold that one may fulfill saying Shema earlier it’s not considered like eating before having said Shema. <br />
* The Magen Avraham 267:2 argues on the Bet Yosef and says that since one didn’t fulfill Shema one may begin one’s meal within a half hour of [[Tzet HaKochavim]]. <br />
* Mishna Brurah 267:6 rules that if there’s less than a half hour before [[Tzet HaKochavim]] one shouldn’t begin one’s meal because according to many opinions one hasn’t fulfilled one’s obligation of Shema, however, those who do begin the meal at that time have what to rely on. Nonetheless, concludes Mishna Brurah, whether or not one eats one’s meal early one must make sure to repeat Shema after [[Tzet HaKochavim]]. Yalkut Yosef ([[Shabbat]] vol 1 pg 201-4) agrees that one should make sure to start one’s meal before a half hour before [[Tzet HaKochavim]]. </ref><br />
===Praying Mincha after accepting Shabbat===<br />
# Once one accepts [[Shabbat]] one may not pray [[Mincha]] of Friday but rather one must pray [[Mariv]] twice (for [[Tashlumin]]). <ref>Shulchan Aruch 263:15. Avnei Yashfei 1:56 quotes Rav Yosef Shalom Elyashiv as saying that if one didn't actively accept [[shabbat]] you can still daven [[Mincha]] afterwards because you haven't officially taken on [[shabbat]]. </ref><br />
# If one arrived in Shul which was up to [[Barchu]] of [[Mariv]] on Friday night and one still didn't pray [[mincha]], one should say [[Mincha]] in a different shul or outside that Shul but not answer Brachu before saying [[Mincha]]. <ref>Shulchan Aruch 263:15, Mishna Brurah 263:58 </ref><br />
# If the Tzibur did not yet reach [[Barchu]] one may pray [[Mincha]] in the shul even if they will reach [[Barchu]] while one is still saying [[Mincha]], nonetheless it's preferable to say it outside the Shul (if the Tzibbur will reach [[Barchu]] while one is still saying [[Mincha]]). <ref>Shulchan Aruch 263:16, Mishna Brurah 263:63 </ref><br />
<br />
==Sources==<br />
<references/><br />
[[Category:Shabbat]]</div>Halachahttps://halachipedia.com/index.php?title=Nine_Days&diff=17812Nine Days2015-10-21T15:01:54Z<p>Halacha: /* Laundering Clothes */</p>
<hr />
<div>The Nine Days is time period from the beginning of the month of Av until [[Tisha BeAv]] during which there are a number of practices of [[mourning]] described below. While many of the laws below apply to the entire period of the Nine Days, some of them only apply during the week in which Tishba BaAv falls out (Shevua SheChal Bo). Additionally, these practices are very similar but generally more stringent than those that observed during the [[Three Weeks]]. <br />
==Business==<br />
# From the beginning of the month of Av one should reduce one’s involvement in activities of happiness. <Ref>S”A 551:1</ref><br />
# If one has a lawsuit with a non-Jew one should delay it until the [[month of Elul]] or at least until after [[Tisha BeAv]]. <Ref>S”A 551:1, Mishna Brurah 551:2</ref> Similarly, if one must have a surgery and it can be delayed, one should try to delay it until after [[Tisha BeAv]].<ref>Yalkut Yosef (Moadim p. 557)</ref><br />
# During the Nine Days, one should refrain from buying materials that are needed for a wedding.<Ref>Mishna Brurah 551:11 </ref> Some authorities are lenient if the groom has not yet fulfilled the mitzvah of Pru Urevu and one will not be able to prepare for the wedding after [[Tisha BeAv]] because the wedding is right after [[Tisha BeAv]] or if there is a concern that the price of the wedding needs will become expensive after [[Tisha BeAv]].<ref>Yalkut Yosef (Moadim p. 558) </ref><br />
# The minhag is to be lenient to allow one not to reduce one’s regular business during the [[Nine days]]. <Ref>Mishna Brurah 551:11, Yalkut Yosef (Moadim p. 559) </ref><br />
# One may not build houses or buildings for business purposes during the Nine Days. However, one may hire a non-Jew before the Nine Days with a fixed sum for the entire project and then, he may work during the Nine Days and even on [[Tisha BeAv]]. <Ref>S”A 551:2, Mishna Brurah 511:12 </ref><br />
# If a wall is going to fall, even if there isn’t a concern of danger but only a concern of loss, one may restore it during the Nine Days. <Ref>S”A 551:2, Mishna Brurah 551:13 </ref><br />
# If there is a need, one may buy furniture if it is going to be delivered after the [[nine days]].<ref>Halichot Shlomo (p. 426, 14:22)</ref><br />
# One shouldn't buy important items such as furniture or appliances during the [[nine days]] since it brings a person a lot of pleasure.<ref> Guidelines of the [[Three Weeks]] by Rabbi Elozor Barclay (p. 47) citing Igrot Moshe 3:80 and MeBeyt Levi p. 8 n. 4</ref><br />
<br />
==Taking Haircuts and Shaving==<br />
# The Sephardic minhag is not to take a haircut during the week in which Tishba BaAv falls out (Shevua SheChal Bo)<Ref>S”A 551:3, Yalkut Yosef (Shevua SheChal Bo #1)</ref>, while the Ashkenazic minhag is not to take a haircut during the entire Nine Days. <Ref>Rama 551:3 </ref><br />
# [[Shaving]] one’s beard or mustache is forbidden just like it is forbidden to take a haircut. <Ref>S”A 551:12 </ref> If one moustache interferes with one’s eating, one may cut it. <ref>S”A 551:13 </ref><br />
# It is permitted to comb and style one's hair during the [[Three Weeks]] and Nine Days and one doesn't have to worry that one will pull out hairs. <ref> Eliya Rabba 551:7, Shaare Teshuva 551:12, Mishna Brurah 551:20, Aruch Hashulchan 551:15, Sh"t Yachava Daat 6:35 </ref><br />
# If [[Tisha BeAv]] falls out on [[Shabbat]] and is pushed off until Sunday, according to Sephardim, it's proper not to take a hair cut the week prior to [[Shabbat Chazon]]. However, in regards to [[shaving]], if one shaves regularly and it's difficult not to shave, one may shave during the week before [[Shabbat Chazon]], especially if one is doing so for [[Kavod Shabbat]]. <ref>Yalkut Yosef (Shevua SheChal Bo #11), Yechave Daat 3:39</ref><br />
<br />
==Laundering Clothes==<br />
# The Sephardic minhag is not to launder clothes or wear newly laundered clothes during the week in which Tishba BaAv falls out (Shevua SheChal Bo)<Ref>S”A 551:3</ref>, while the Ashkenazic minhag is not to launder clothes or wear newly laundered clothes during the entire Nine Days. <Ref>Rama 551:3 </ref><br />
# Some say that one may prepare one's clothing for the week in which [[Tisha BeAv]] falls (Shevua SheChal Bo) by changing one's clothing on [[Shabbat Chazon]] so that one has enough clothes to wear during the next week.<ref>Orchot Rabbenu (vol 2, p. 130) quoting the Stiepler</ref><br />
# If [[Tisha BeAv]] falls out on [[Shabbat]] and is pushed off until Sunday, according to most Sephardim, one may launder clothing and wear laundered clothing the week prior to [[Shabbat Chazon]]. However, Ashkenazim don't wear laundered clothing the entire Nine Days in any event. <ref>Yalkut Yosef (Shevua SheChal Bo #11), Yechave Daat 3:39</ref><br />
# If one was not able to change clothes on the day before the prohibition against wearing clean clothes began, another option is to drop clothing on the floor before putting it on.<br />
<br />
==Showering, Bathing, and Swimming==<br />
# The minhag in some places is to refrain from bathing during the week which Tisha BeAv falls out and some places have the minhag not to bathe during the Nine Days.<Ref>S”A 551:16 </ref> The Sephardi minhag is only to refrain from bathing in warm water during the week which Tisha BeAv falls out<ref>Yalkut Yosef 551:13</ref>, while the Ashkenazic minhag is to avoid pleasure bathing all 9 days.<ref>Rama 551:16</ref><br />
# The Ashkenazic minhag is not to go swimming in the Nine Days. <Ref>Sh"t Teshuvot VeHanhagot 2:263, Piskei Teshuvot 551:46 <br />
# Some Poskim agree that it is OK to go swimming for exercise, but not for fun.<br />
[http://www.yutorah.org/lectures/lecture.cfm/735559/Rabbi_Aryeh_Lebowitz/Halachos_of_the_Three_Weeks Rabbi Ayreh Lebowitz], Moadei Yeshurun (pg 128) quoting Rav Moshe, Halichot Shlomo (Moadim, vol 2, chap 14, note 7), MeBayit Levi (vol 13, pg 22, note 5) quoting Rav Wosner, Sh"t Rivevot Ephraim 3:333, 4:135:14, 6:285:2, and Shevet HaKehati 1:169:4. [http://books.google.com/books?id=k2lV5wQwwj0C&lpg=PA34&ots=yg-xJtgt00&dq=swimming%20during%20the%20three%20weeks&pg=PA12#v=onepage&q=swimming%20during%20the%20three%20weeks&f=false Rabbi Eider] quotes Rav Moshe Iggerot Moshe Even Haezer 4:84 who says even during the [[nine days]] if one is sweating or dirty and wants to wash off it's permissible to dip in the pool for a short time. Shaarim mitzuyanim bihalacha kuntres acharon 122:12 is lenient with children swimming in private area during the [[nine days]], but not in public, like camps.</ref> The Sephardic minhag, however, is to refrain from swimming in cold water during the week in which [[Tisha BeAv]] falls (Shevua SheChal Bo). <ref> Yalkut Yosef (Shevua SheChal Bo #14) writes that strictly speaking the Sephardic minhag would allow swimming in cold water during Shevua SheChal Bo, however, because of danger it's proper to refrain from it. This is the position of Rav Ovadya Yosef in Sh"t Yachava Daat 1:38. [http://www.dailyhalacha.com/displayRead.asp?readID=2181 Rabbi Mansour on dailyhalacha.com] however, writes that swimming during Shevua SheChal Bo is forbidden because of bathing. See also Or Letzion.</ref><br />
<br />
==Eating Meat and Drinking Wine==<br />
# The Ashkenazic and Sephardic custom is to refrain from meat, poultry, and wine during the [[nine days]]. Ashkenazim include [[Rosh Chodesh]] in this prohibition, while Sephardim are lenient regarding the day of [[Rosh Chodesh]] itself and some Sephardim are strict. <Ref> The gemara Baba Batra 60b quotes the opinion of Rabbi Yishmael Ben Elisha that after the destruction of the Beit HaMikdash, it would have been appropriate for the rabbis to ban eating meat and drinking wine in order to properly mourn. However, since most of the congregation would not be able to abide by this, the rabbis never made it. Biur HaGra OC 551:9 writes that this is the source for refraining from eating meat and drinking wine prior to Tisha B'Av, that although it is impossible to ban eating meat and drinking wine throuvghout the year, it is possible to refrain from meat and wine for a short period of time. The Mishna in Taanit 26b the Gemara 30a discuss the prohibition of eating meat during the seudat hamakseket prior to tisha b'av. Rambam Hilchot Taaniot 5:6 says that the custom is to extend the prohibition beyond that meal. He says that some don't eat meat during the week of tisha b'av, and some don't eat from [[rosh chodesh]] av and onward. Shulchan Aruch 551:9 writes that there are three customs about not eating meat and drinking wine; some refrain only for the week on [[Tisha BeAv]], some refrain for the [[nine days]] (from [[Rosh Chodesh]] Av), some refrain for the whole three weeks. Mishna Brurah 551:58 writes that the Ashkenazic custom is not to eat meat or drink wine for the [[nine days]] including [[Rosh Chodesh]] Av but excluding [[Shabbat]] (Mishna Brurah 551:59). This is also written in the [http://www.torah.org/advanced/weekly-halacha/5762/devarim.html Weekly Halacha by Rabbi Neustadt]. Sh"t Yachava Daat 1:41, Moed Likol Chai 9:15, [http://www.doresh-tzion.co.il/QAShowAnswer.aspx?qaid=97492 Rav Bentzion Mussafi], and Kaf Hachayim 551:125 write that the Sephardic custom is to refrain from eating meat and wine during the [[nine days]], however, on [[Rosh Chodesh]] the minhag is to be lenient, however, some are strict. See also Chazon Ovadyah (Arba Taniyot pg 169), [http://www.dailyhalacha.com/displayRead.asp?readID=2184 Rabbi Mansour on dailyhalacha.com], and Halachot and History of The [[Three Weeks]] (by Rabbi Shlomo Churba, pg 37) who all write that the Sephardic custom is not to eat meat, poultry or wine in the [[nine days]]. </ref><br />
# Some say that there is what to rely on to have meat leftovers from [[Shabbat]] during the [[nine days]], while others forbid. <Ref>Chazon Ovadyah (Arba Taniyot pg 177) writes that there is what to rely on, as does the Torat Moadim 5:46. Birkei Yosef 551:6 says that in order to encourage proper for fulfillment of the meal itself we allow the leftovers to be eaten later. However, the [http://www.torah.org/advanced/weekly-halacha/5762/devarim.html Weekly Halacha by Rabbi Neustadt] quotes Sh"t Igrot Moshe 4:21(4) who forbids (see there). Aruch Hashulchan 551:24 also forbids it, also see Piskei Teshuvot 551:34. Kaf Hachayim 551:144 says that for melave malka one is permitted to eat meat leftovers as long as he doesn't prepare extra for [[shabbat]] with the intention of having leftovers. [http://www.dailyhalacha.com/displayRead.asp?readID=950 Rabbi Eli Mansour] quotes that Rav Chaim Palachi allows this while Chacham Benzion Abba Shaul says it's better not to. Rabbi Mansour also says that for the remainder of the week kids can eat it lechatchila and if adults eat it one cannot rebuke them. Piskei Teshuvot 551:34 says there are some poskim who permit eating meat for melave malka for someone who usually eats meat for melave malka. </ref><br />
# One who needs to eat meat for health reasons such as a child, pregnant woman, nursing woman, or an elderly or sick person is permitted to eat meat, but if he can eat chicken that is preferable. <ref> Mishna Brurah 551:64. Yechave Daat 1:41 adds that if they do, they are not required to make a [[hatarat nedarim]]. </ref><br />
# One may eat meat at a meal for a mitzvah such as the meal of a [[Brit Milah]] and this includes the relatives and friend invited to the meal however, it doesn’t include those who just walk in to eat. <Ref> Chazon Ovadyah (Arba Taniyot pg 196-7). Rama 551:10 allows eating meat for a seudat mitzva, and the Taz there explains that only someone would normally be invited to this seuda, may partake in this meat seuda during this time. If the bris is scheduled to be performed before the [[nine days]], even if it has already been postponed, Shaare Teshuva 551:10 says you cannpot postpone any further to allow eating meat, and one who does this is considered someone who breaches fences. </ref><br />
# One may eat meat at a meal held for a siyum and this includes the friends and family invited to the meal. <Ref>Chazon Ovadyah (Arba Taaniyot pg 196-8). Although the Rama 551:10 writes that one should minimize the amount of guests invited to this meal, Rav Moshe Feinstein and Rav Shlomo Zalman Auerbach (cited in Nitei Gavriel 18:7), rule that if the one who completes the masechet eats in a communal dining room (such as a camp or hotel), all those who eat with him may participate. Rav Moshe Feinstein quoted in Moadei Yeshurun page 132 says that preferably one shouldn't hold a siyum of a masechet after the sixth of av. Aruch Hashulchan 551:28 says that since nowadats we do not properly celebrate the torah, preferably no siyums should be held during the [[nine days]]. </ref><br />
# One may eat meat a meal held for a [[Bar Mitzvah]] only if it’s held the day that the son becomes 13. <ref>Chazon Ovadyah (Arba Taniyot pg 200), Halichot Shlomo (Moadim vol 2 pg 415), Yad Yitzchak 3:230, Yad Efrayim 551:31, Divrei Yatziv 2:238. Even though this is not mentioned by the Rama 551:10 as one of the meals you can eat meat for, Magen Avraham 225:4 says that a bar mitzva meal is a seudat mitzva, because just like siyum on a masechet is the celebration of the culmination of a mitzva, so too a bar mitzva is celebrating culminating the mitzva of [[chinuch]]. </ref><br />
#It is preferable not to even feed children meat during the [[nine days]], but if you do you may have on who to rely. <ref>Magen Avraham 551:31 says you can give children meat even during the week of tisha b'av because we never had the minhag for kids to mourn. However, he adds that this is only true for a child below the age of [[chinuch]], meaning a child who doesn't understand what we mourn. Mishna Brurah 551:70 and Shaar Hatziyun 551:76 say that although there is no requirement for the child to mourn for the beit hamikdash, the prohibition of feeding children prohibited items discussed in SA OC 343 extends to things that are only prohibited by custom and therefore one shouldn't feed meat to his kids unless for health reasons and the reason the Rama permitted [[Havdalah]] wine for children was for a mitzva. Iggerot Moshe 4:21:4 says even to feed the children meat on Friday afternoon before [[shabbat]] would not be allowed unless they usually eat their [[Friday night meal]] at that hour. Based on the Magen Avraham 551:31, Rabbi David Yosef in torat hamoadim Siman 5 page 190 says there is ample room to be lenient in this case. Aruch Hashulchan 551:26 as well says there is room to be lenient, especially in a case where it is a weak child who can gain a lot from eating the meat. </ref><br />
# Although the custom is not to eat meat or drink wine during the [[nine days]], stores that sell meat or wine may continue to sell meat or wine because someone who is permitted to eat it, such as a sick person or for a seudat mitzvah may need it. <ref> Iggerot Moshe 4:112 </ref> One is permitted to leave his meat restaurant open during the [[nine days]], because the people who are eating meat during the [[nine days]], without the availability of kosher meat, may go to a non-kosher restaurant but he should preferably serve only chicken. <ref> Yechave Daat 3:38. For more on whether a meat restaurant may remain open, see [http://www.koltorah.org/ravj/Restaurants%20Serving%20Meat%20During%20the%20Nine%20Days.htm Rabbi Chaim Jachter: Restaurants Serving Meat During the Nine Days] </ref> <br />
# One may taste the meat food on erev [[shabbat]] during the [[nine days]] but should try not to swallow any meat ingredients. <ref> Shemirat [[Shabbat]] Kihilchita 42:61 since the Magen Avraham 250:1 quotes the Arizal that this is part of the mitzva of kavod [[shabbat]] to taste the food to make sure it tastes good. </ref><br />
# One is permitted to buy meat and wine during the [[Nine days]] for use after the [[Nine days]] if there is a sale, or he won't have time afterwards. <ref> Iggerot Moshe 4:112 </ref><br />
# One is permitted to eat food that was cooked in meat pots, as long as not meat was cooked with it, and one cannot taste the taste of the meat in his food. <ref> Mishna Brurah 551:63, Kaf Hachayim 551:142, Orchot Chaim 31, Nitei Gavriel 38:5. Shaar Hatziyun 551:68 writes that even if a small piece of meat that will not be tasted fell into a dish, it may still be eaten. </ref> Parve food which looks like meat may be eaten during the Nine Days. <ref>Nitei Gavriel 38:6</ref><br />
# If, by mistake, one recited a blessing over meat or wine, he should taste a bit so that his blessing will not have been in vain. <ref> Sdei Chemed (Bein ha-Metzarim 1:4). See also the topic of mistakenly making a Bracha on food on a fast day at [[Fast_Days#Other_Halachas_of_fast_days]]. </ref> <br />
# Since the minhag is not to drink wine, a question arises as to what we should do with [[Havdalah]]. For sephardim one is permitted to use wine and drink it as usual <ref> Shulchan Aruch 551:10. Yalkut Yosef page 574 adds that one may drink the entire cup. </ref> while for Ashkenazim there are several possibilities. <ref> The Aruch HaShulchan 551:26 says some people have the Minhag to drink beer or another drink that qualifies as Chamar Medina. The Eshel Avraham 551 and the Chazon Ish (quoted in Imrei Yosher, pg. 4) says that those who say [[Havdalah]] every week over wine or grape juice should do the same during the Nine Days as well. Rav Moshe Harari in his Mikraei Kodesh 1:14 say it is preferable to use grape juice as this doesn't cause any joy, and Rav Moshe Karp in Hilchot UMinhagei Ben HaMetsarim chapter 4 note 74 says that in this situation an adult can drink it lechatchila. Rama 551:10 says to preferably give it to a child. Mishna Brurah 551:70 says that it should be a minor above the age of [[chinuch]] but doesn't fully comprehend the concept of [[mourning]] the destruction of the beit hamikdash. Rav Moshe Feinstein quoted in Moadei Yeshurun page 154 says the adults should drink the [[Havdalah]] wine. Darkei Moshe 551:9 says in the name of the Maharil that this can be done lechatchila. See piskei teshuvot 551:35 and Hilchot UMinhagei Ben HaMetsarim chapter 4 note 74 for more poskim who say this. </ref> <br />
# Even somebody who normally uses a cup of wine for [[Birkat HaMazon]], should not during the [[nine days]] except for on [[Shabbat]]. <ref> Rama 551:10 with Mishna Brurah 551:69, Kaf Hachayim 551:152. </ref><br />
# One may eat meat on [[Shabbat]] during the Nine Days.<Ref>Shulchan Aruch 552:10</ref>If one began a meal on [[Shabbat]] and it continued into the night, one may continue to have meat, however, some are strict in this situation.<Ref>Nitei Gavriel 38:4</ref><br />
==Weddings==<br />
# The Sephardic minhag is not to get married during the Nine Days <Ref>S”A 551:2 </ref>, while the Ashkenazic minhag is not to get married anytime in the [[Three Weeks]]. <Ref>Rama 551:2 </ref><br />
# Even if the man has not yet fulfilled the mitzvah of Pru Urevu the minhag is not to get married during the Nine Days including [[Rosh Chodesh]]. <Ref>Yalkut Yosef (Moadim p. 560) </ref><br />
<br />
==Trips and Pleasurable activities==<br />
# Some say that one shouldn't take a pleasure trip during the [[nine days]], while others disagree. <ref>Rivevot Efraim 1:374 quotes one gadol who said that it was forbidden to take pleasurable trips during the [[nine days]]. Afterwards, he writes that this is hard to understand and isn't included in the prohibition of binyan shel simcha.</ref><br />
# It is permitted to have one's grass cut during the [[nine days]], however, one should refrain from doing so on [[Tisha BeAv]].<Ref>Rivevot Efraim 1:374 quoting Rav Moshe Bick, Rav Chaim Pinchas Scheinberg, and Rav Munk writes that it is permitted to cut one's grass during the [[nine days]], but on [[Tisha BeAv]] itself one should be strict not to.</ref><br />
<br />
==Shehecheyanu==<br />
# It is forbidden to buy new clothes during the Nine Days. <Ref>S”A and Rama 551:7 </ref> Most of these halachot are the same as it is for the [[Three Weeks]], so see the [[Three_Weeks#Saying_Shehecheyanu]].<br />
<br />
==Links==<br />
* Article on [http://www.yutorah.org/lectures/lecture.cfm/711706/Rabbi_Josh_Flug/The_Laws_Of_Bein_HaMetzarim The Laws Of Bein HaMetzarim] by Rabbi Josh Flug<br />
* [http://www.yutorah.org/lectures/lecture.cfm/796035/Rabbi_Hershel_Schachter/Halachos_of_the_Nine_Days_and_Rosh_Chodesh Halachos of the Nine Days and Rosh Chodesh] by Rabbi Hershel Schachter<br />
* [http://www.yutorah.org/lectures/lecture.cfm/735779/Rabbi_Aryeh_Lebowitz/Halachos_of_the_Nine_Days Halachos of the Nine Days] by Rabbi Aryeh Lebowitz<br />
==Sources==<br />
<references/><br />
[[Category:Holidays]]</div>Halachahttps://halachipedia.com/index.php?title=Nine_Days&diff=17811Nine Days2015-10-21T14:59:57Z<p>Halacha: /* Showering, Bathing, and Swimming */</p>
<hr />
<div>The Nine Days is time period from the beginning of the month of Av until [[Tisha BeAv]] during which there are a number of practices of [[mourning]] described below. While many of the laws below apply to the entire period of the Nine Days, some of them only apply during the week in which Tishba BaAv falls out (Shevua SheChal Bo). Additionally, these practices are very similar but generally more stringent than those that observed during the [[Three Weeks]]. <br />
==Business==<br />
# From the beginning of the month of Av one should reduce one’s involvement in activities of happiness. <Ref>S”A 551:1</ref><br />
# If one has a lawsuit with a non-Jew one should delay it until the [[month of Elul]] or at least until after [[Tisha BeAv]]. <Ref>S”A 551:1, Mishna Brurah 551:2</ref> Similarly, if one must have a surgery and it can be delayed, one should try to delay it until after [[Tisha BeAv]].<ref>Yalkut Yosef (Moadim p. 557)</ref><br />
# During the Nine Days, one should refrain from buying materials that are needed for a wedding.<Ref>Mishna Brurah 551:11 </ref> Some authorities are lenient if the groom has not yet fulfilled the mitzvah of Pru Urevu and one will not be able to prepare for the wedding after [[Tisha BeAv]] because the wedding is right after [[Tisha BeAv]] or if there is a concern that the price of the wedding needs will become expensive after [[Tisha BeAv]].<ref>Yalkut Yosef (Moadim p. 558) </ref><br />
# The minhag is to be lenient to allow one not to reduce one’s regular business during the [[Nine days]]. <Ref>Mishna Brurah 551:11, Yalkut Yosef (Moadim p. 559) </ref><br />
# One may not build houses or buildings for business purposes during the Nine Days. However, one may hire a non-Jew before the Nine Days with a fixed sum for the entire project and then, he may work during the Nine Days and even on [[Tisha BeAv]]. <Ref>S”A 551:2, Mishna Brurah 511:12 </ref><br />
# If a wall is going to fall, even if there isn’t a concern of danger but only a concern of loss, one may restore it during the Nine Days. <Ref>S”A 551:2, Mishna Brurah 551:13 </ref><br />
# If there is a need, one may buy furniture if it is going to be delivered after the [[nine days]].<ref>Halichot Shlomo (p. 426, 14:22)</ref><br />
# One shouldn't buy important items such as furniture or appliances during the [[nine days]] since it brings a person a lot of pleasure.<ref> Guidelines of the [[Three Weeks]] by Rabbi Elozor Barclay (p. 47) citing Igrot Moshe 3:80 and MeBeyt Levi p. 8 n. 4</ref><br />
<br />
==Taking Haircuts and Shaving==<br />
# The Sephardic minhag is not to take a haircut during the week in which Tishba BaAv falls out (Shevua SheChal Bo)<Ref>S”A 551:3, Yalkut Yosef (Shevua SheChal Bo #1)</ref>, while the Ashkenazic minhag is not to take a haircut during the entire Nine Days. <Ref>Rama 551:3 </ref><br />
# [[Shaving]] one’s beard or mustache is forbidden just like it is forbidden to take a haircut. <Ref>S”A 551:12 </ref> If one moustache interferes with one’s eating, one may cut it. <ref>S”A 551:13 </ref><br />
# It is permitted to comb and style one's hair during the [[Three Weeks]] and Nine Days and one doesn't have to worry that one will pull out hairs. <ref> Eliya Rabba 551:7, Shaare Teshuva 551:12, Mishna Brurah 551:20, Aruch Hashulchan 551:15, Sh"t Yachava Daat 6:35 </ref><br />
# If [[Tisha BeAv]] falls out on [[Shabbat]] and is pushed off until Sunday, according to Sephardim, it's proper not to take a hair cut the week prior to [[Shabbat Chazon]]. However, in regards to [[shaving]], if one shaves regularly and it's difficult not to shave, one may shave during the week before [[Shabbat Chazon]], especially if one is doing so for [[Kavod Shabbat]]. <ref>Yalkut Yosef (Shevua SheChal Bo #11), Yechave Daat 3:39</ref><br />
<br />
==Laundering Clothes==<br />
# The Sephardic minhag is not to launder clothes or wear newly laundered clothes during the week in which Tishba BaAv falls out (Shevua SheChal Bo)<Ref>S”A 551:3</ref>, while the Ashkenazic minhag is not to launder clothes or wear newly laundered clothes during the entire Nine Days. <Ref>Rama 551:3 </ref><br />
# Some say that one may prepare one's clothing for the week in which [[Tisha BeAv]] falls (Shevua SheChal Bo) by changing one's clothing on [[Shabbat Chazon]] so that one has enough clothes to wear during the next week.<ref>Orchot Rabbenu (vol 2, p. 130) quoting the Stiepler</ref><br />
# If [[Tisha BeAv]] falls out on [[Shabbat]] and is pushed off until Sunday, according to most Sephardim, one may launder clothing and wear laundered clothing the week prior to [[Shabbat Chazon]]. However, Ashkenazim don't wear laundered clothing the entire Nine Days in any event. <ref>Yalkut Yosef (Shevua SheChal Bo #11), Yechave Daat 3:39</ref><br />
<br />
==Showering, Bathing, and Swimming==<br />
# The minhag in some places is to refrain from bathing during the week which Tisha BeAv falls out and some places have the minhag not to bathe during the Nine Days.<Ref>S”A 551:16 </ref> The Sephardi minhag is only to refrain from bathing in warm water during the week which Tisha BeAv falls out<ref>Yalkut Yosef 551:13</ref>, while the Ashkenazic minhag is to avoid pleasure bathing all 9 days.<ref>Rama 551:16</ref><br />
# The Ashkenazic minhag is not to go swimming in the Nine Days. <Ref>Sh"t Teshuvot VeHanhagot 2:263, Piskei Teshuvot 551:46 <br />
# Some Poskim agree that it is OK to go swimming for exercise, but not for fun.<br />
[http://www.yutorah.org/lectures/lecture.cfm/735559/Rabbi_Aryeh_Lebowitz/Halachos_of_the_Three_Weeks Rabbi Ayreh Lebowitz], Moadei Yeshurun (pg 128) quoting Rav Moshe, Halichot Shlomo (Moadim, vol 2, chap 14, note 7), MeBayit Levi (vol 13, pg 22, note 5) quoting Rav Wosner, Sh"t Rivevot Ephraim 3:333, 4:135:14, 6:285:2, and Shevet HaKehati 1:169:4. [http://books.google.com/books?id=k2lV5wQwwj0C&lpg=PA34&ots=yg-xJtgt00&dq=swimming%20during%20the%20three%20weeks&pg=PA12#v=onepage&q=swimming%20during%20the%20three%20weeks&f=false Rabbi Eider] quotes Rav Moshe Iggerot Moshe Even Haezer 4:84 who says even during the [[nine days]] if one is sweating or dirty and wants to wash off it's permissible to dip in the pool for a short time. Shaarim mitzuyanim bihalacha kuntres acharon 122:12 is lenient with children swimming in private area during the [[nine days]], but not in public, like camps.</ref> The Sephardic minhag, however, is to refrain from swimming in cold water during the week in which [[Tisha BeAv]] falls (Shevua SheChal Bo). <ref> Yalkut Yosef (Shevua SheChal Bo #14) writes that strictly speaking the Sephardic minhag would allow swimming in cold water during Shevua SheChal Bo, however, because of danger it's proper to refrain from it. This is the position of Rav Ovadya Yosef in Sh"t Yachava Daat 1:38. [http://www.dailyhalacha.com/displayRead.asp?readID=2181 Rabbi Mansour on dailyhalacha.com] however, writes that swimming during Shevua SheChal Bo is forbidden because of bathing. See also Or Letzion.</ref><br />
<br />
==Eating Meat and Drinking Wine==<br />
# The Ashkenazic and Sephardic custom is to refrain from meat, poultry, and wine during the [[nine days]]. Ashkenazim include [[Rosh Chodesh]] in this prohibition, while Sephardim are lenient regarding the day of [[Rosh Chodesh]] itself and some Sephardim are strict. <Ref> The gemara Baba Batra 60b quotes the opinion of Rabbi Yishmael Ben Elisha that after the destruction of the Beit HaMikdash, it would have been appropriate for the rabbis to ban eating meat and drinking wine in order to properly mourn. However, since most of the congregation would not be able to abide by this, the rabbis never made it. Biur HaGra OC 551:9 writes that this is the source for refraining from eating meat and drinking wine prior to Tisha B'Av, that although it is impossible to ban eating meat and drinking wine throuvghout the year, it is possible to refrain from meat and wine for a short period of time. The Mishna in Taanit 26b the Gemara 30a discuss the prohibition of eating meat during the seudat hamakseket prior to tisha b'av. Rambam Hilchot Taaniot 5:6 says that the custom is to extend the prohibition beyond that meal. He says that some don't eat meat during the week of tisha b'av, and some don't eat from [[rosh chodesh]] av and onward. Shulchan Aruch 551:9 writes that there are three customs about not eating meat and drinking wine; some refrain only for the week on [[Tisha BeAv]], some refrain for the [[nine days]] (from [[Rosh Chodesh]] Av), some refrain for the whole three weeks. Mishna Brurah 551:58 writes that the Ashkenazic custom is not to eat meat or drink wine for the [[nine days]] including [[Rosh Chodesh]] Av but excluding [[Shabbat]] (Mishna Brurah 551:59). This is also written in the [http://www.torah.org/advanced/weekly-halacha/5762/devarim.html Weekly Halacha by Rabbi Neustadt]. Sh"t Yachava Daat 1:41, Moed Likol Chai 9:15, [http://www.doresh-tzion.co.il/QAShowAnswer.aspx?qaid=97492 Rav Bentzion Mussafi], and Kaf Hachayim 551:125 write that the Sephardic custom is to refrain from eating meat and wine during the [[nine days]], however, on [[Rosh Chodesh]] the minhag is to be lenient, however, some are strict. See also Chazon Ovadyah (Arba Taniyot pg 169), [http://www.dailyhalacha.com/displayRead.asp?readID=2184 Rabbi Mansour on dailyhalacha.com], and Halachot and History of The [[Three Weeks]] (by Rabbi Shlomo Churba, pg 37) who all write that the Sephardic custom is not to eat meat, poultry or wine in the [[nine days]]. </ref><br />
# Some say that there is what to rely on to have meat leftovers from [[Shabbat]] during the [[nine days]], while others forbid. <Ref>Chazon Ovadyah (Arba Taniyot pg 177) writes that there is what to rely on, as does the Torat Moadim 5:46. Birkei Yosef 551:6 says that in order to encourage proper for fulfillment of the meal itself we allow the leftovers to be eaten later. However, the [http://www.torah.org/advanced/weekly-halacha/5762/devarim.html Weekly Halacha by Rabbi Neustadt] quotes Sh"t Igrot Moshe 4:21(4) who forbids (see there). Aruch Hashulchan 551:24 also forbids it, also see Piskei Teshuvot 551:34. Kaf Hachayim 551:144 says that for melave malka one is permitted to eat meat leftovers as long as he doesn't prepare extra for [[shabbat]] with the intention of having leftovers. [http://www.dailyhalacha.com/displayRead.asp?readID=950 Rabbi Eli Mansour] quotes that Rav Chaim Palachi allows this while Chacham Benzion Abba Shaul says it's better not to. Rabbi Mansour also says that for the remainder of the week kids can eat it lechatchila and if adults eat it one cannot rebuke them. Piskei Teshuvot 551:34 says there are some poskim who permit eating meat for melave malka for someone who usually eats meat for melave malka. </ref><br />
# One who needs to eat meat for health reasons such as a child, pregnant woman, nursing woman, or an elderly or sick person is permitted to eat meat, but if he can eat chicken that is preferable. <ref> Mishna Brurah 551:64. Yechave Daat 1:41 adds that if they do, they are not required to make a [[hatarat nedarim]]. </ref><br />
# One may eat meat at a meal for a mitzvah such as the meal of a [[Brit Milah]] and this includes the relatives and friend invited to the meal however, it doesn’t include those who just walk in to eat. <Ref> Chazon Ovadyah (Arba Taniyot pg 196-7). Rama 551:10 allows eating meat for a seudat mitzva, and the Taz there explains that only someone would normally be invited to this seuda, may partake in this meat seuda during this time. If the bris is scheduled to be performed before the [[nine days]], even if it has already been postponed, Shaare Teshuva 551:10 says you cannpot postpone any further to allow eating meat, and one who does this is considered someone who breaches fences. </ref><br />
# One may eat meat at a meal held for a siyum and this includes the friends and family invited to the meal. <Ref>Chazon Ovadyah (Arba Taaniyot pg 196-8). Although the Rama 551:10 writes that one should minimize the amount of guests invited to this meal, Rav Moshe Feinstein and Rav Shlomo Zalman Auerbach (cited in Nitei Gavriel 18:7), rule that if the one who completes the masechet eats in a communal dining room (such as a camp or hotel), all those who eat with him may participate. Rav Moshe Feinstein quoted in Moadei Yeshurun page 132 says that preferably one shouldn't hold a siyum of a masechet after the sixth of av. Aruch Hashulchan 551:28 says that since nowadats we do not properly celebrate the torah, preferably no siyums should be held during the [[nine days]]. </ref><br />
# One may eat meat a meal held for a [[Bar Mitzvah]] only if it’s held the day that the son becomes 13. <ref>Chazon Ovadyah (Arba Taniyot pg 200), Halichot Shlomo (Moadim vol 2 pg 415), Yad Yitzchak 3:230, Yad Efrayim 551:31, Divrei Yatziv 2:238. Even though this is not mentioned by the Rama 551:10 as one of the meals you can eat meat for, Magen Avraham 225:4 says that a bar mitzva meal is a seudat mitzva, because just like siyum on a masechet is the celebration of the culmination of a mitzva, so too a bar mitzva is celebrating culminating the mitzva of [[chinuch]]. </ref><br />
#It is preferable not to even feed children meat during the [[nine days]], but if you do you may have on who to rely. <ref>Magen Avraham 551:31 says you can give children meat even during the week of tisha b'av because we never had the minhag for kids to mourn. However, he adds that this is only true for a child below the age of [[chinuch]], meaning a child who doesn't understand what we mourn. Mishna Brurah 551:70 and Shaar Hatziyun 551:76 say that although there is no requirement for the child to mourn for the beit hamikdash, the prohibition of feeding children prohibited items discussed in SA OC 343 extends to things that are only prohibited by custom and therefore one shouldn't feed meat to his kids unless for health reasons and the reason the Rama permitted [[Havdalah]] wine for children was for a mitzva. Iggerot Moshe 4:21:4 says even to feed the children meat on Friday afternoon before [[shabbat]] would not be allowed unless they usually eat their [[Friday night meal]] at that hour. Based on the Magen Avraham 551:31, Rabbi David Yosef in torat hamoadim Siman 5 page 190 says there is ample room to be lenient in this case. Aruch Hashulchan 551:26 as well says there is room to be lenient, especially in a case where it is a weak child who can gain a lot from eating the meat. </ref><br />
# Although the custom is not to eat meat or drink wine during the [[nine days]], stores that sell meat or wine may continue to sell meat or wine because someone who is permitted to eat it, such as a sick person or for a seudat mitzvah may need it. <ref> Iggerot Moshe 4:112 </ref> One is permitted to leave his meat restaurant open during the [[nine days]], because the people who are eating meat during the [[nine days]], without the availability of kosher meat, may go to a non-kosher restaurant but he should preferably serve only chicken. <ref> Yechave Daat 3:38. For more on whether a meat restaurant may remain open, see [http://www.koltorah.org/ravj/Restaurants%20Serving%20Meat%20During%20the%20Nine%20Days.htm Rabbi Chaim Jachter: Restaurants Serving Meat During the Nine Days] </ref> <br />
# One may taste the meat food on erev [[shabbat]] during the [[nine days]] but should try not to swallow any meat ingredients. <ref> Shemirat [[Shabbat]] Kihilchita 42:61 since the Magen Avraham 250:1 quotes the Arizal that this is part of the mitzva of kavod [[shabbat]] to taste the food to make sure it tastes good. </ref><br />
# One is permitted to buy meat and wine during the [[Nine days]] for use after the [[Nine days]] if there is a sale, or he won't have time afterwards. <ref> Iggerot Moshe 4:112 </ref><br />
# One is permitted to eat food that was cooked in meat pots, as long as not meat was cooked with it, and one cannot taste the taste of the meat in his food. <ref> Mishna Brurah 551:63, Kaf Hachayim 551:142, Orchot Chaim 31, Nitei Gavriel 38:5. Shaar Hatziyun 551:68 writes that even if a small piece of meat that will not be tasted fell into a dish, it may still be eaten. </ref> Parve food which looks like meat may be eaten during the Nine Days. <ref>Nitei Gavriel 38:6</ref><br />
# If, by mistake, one recited a blessing over meat or wine, he should taste a bit so that his blessing will not have been in vain. <ref> Sdei Chemed (Bein ha-Metzarim 1:4). See also the topic of mistakenly making a Bracha on food on a fast day at [[Fast_Days#Other_Halachas_of_fast_days]]. </ref> <br />
# Since the minhag is not to drink wine, a question arises as to what we should do with [[Havdalah]]. For sephardim one is permitted to use wine and drink it as usual <ref> Shulchan Aruch 551:10. Yalkut Yosef page 574 adds that one may drink the entire cup. </ref> while for Ashkenazim there are several possibilities. <ref> The Aruch HaShulchan 551:26 says some people have the Minhag to drink beer or another drink that qualifies as Chamar Medina. The Eshel Avraham 551 and the Chazon Ish (quoted in Imrei Yosher, pg. 4) says that those who say [[Havdalah]] every week over wine or grape juice should do the same during the Nine Days as well. Rav Moshe Harari in his Mikraei Kodesh 1:14 say it is preferable to use grape juice as this doesn't cause any joy, and Rav Moshe Karp in Hilchot UMinhagei Ben HaMetsarim chapter 4 note 74 says that in this situation an adult can drink it lechatchila. Rama 551:10 says to preferably give it to a child. Mishna Brurah 551:70 says that it should be a minor above the age of [[chinuch]] but doesn't fully comprehend the concept of [[mourning]] the destruction of the beit hamikdash. Rav Moshe Feinstein quoted in Moadei Yeshurun page 154 says the adults should drink the [[Havdalah]] wine. Darkei Moshe 551:9 says in the name of the Maharil that this can be done lechatchila. See piskei teshuvot 551:35 and Hilchot UMinhagei Ben HaMetsarim chapter 4 note 74 for more poskim who say this. </ref> <br />
# Even somebody who normally uses a cup of wine for [[Birkat HaMazon]], should not during the [[nine days]] except for on [[Shabbat]]. <ref> Rama 551:10 with Mishna Brurah 551:69, Kaf Hachayim 551:152. </ref><br />
# One may eat meat on [[Shabbat]] during the Nine Days.<Ref>Shulchan Aruch 552:10</ref>If one began a meal on [[Shabbat]] and it continued into the night, one may continue to have meat, however, some are strict in this situation.<Ref>Nitei Gavriel 38:4</ref><br />
==Weddings==<br />
# The Sephardic minhag is not to get married during the Nine Days <Ref>S”A 551:2 </ref>, while the Ashkenazic minhag is not to get married anytime in the [[Three Weeks]]. <Ref>Rama 551:2 </ref><br />
# Even if the man has not yet fulfilled the mitzvah of Pru Urevu the minhag is not to get married during the Nine Days including [[Rosh Chodesh]]. <Ref>Yalkut Yosef (Moadim p. 560) </ref><br />
<br />
==Trips and Pleasurable activities==<br />
# Some say that one shouldn't take a pleasure trip during the [[nine days]], while others disagree. <ref>Rivevot Efraim 1:374 quotes one gadol who said that it was forbidden to take pleasurable trips during the [[nine days]]. Afterwards, he writes that this is hard to understand and isn't included in the prohibition of binyan shel simcha.</ref><br />
# It is permitted to have one's grass cut during the [[nine days]], however, one should refrain from doing so on [[Tisha BeAv]].<Ref>Rivevot Efraim 1:374 quoting Rav Moshe Bick, Rav Chaim Pinchas Scheinberg, and Rav Munk writes that it is permitted to cut one's grass during the [[nine days]], but on [[Tisha BeAv]] itself one should be strict not to.</ref><br />
<br />
==Shehecheyanu==<br />
# It is forbidden to buy new clothes during the Nine Days. <Ref>S”A and Rama 551:7 </ref> Most of these halachot are the same as it is for the [[Three Weeks]], so see the [[Three_Weeks#Saying_Shehecheyanu]].<br />
<br />
==Links==<br />
* Article on [http://www.yutorah.org/lectures/lecture.cfm/711706/Rabbi_Josh_Flug/The_Laws_Of_Bein_HaMetzarim The Laws Of Bein HaMetzarim] by Rabbi Josh Flug<br />
* [http://www.yutorah.org/lectures/lecture.cfm/796035/Rabbi_Hershel_Schachter/Halachos_of_the_Nine_Days_and_Rosh_Chodesh Halachos of the Nine Days and Rosh Chodesh] by Rabbi Hershel Schachter<br />
* [http://www.yutorah.org/lectures/lecture.cfm/735779/Rabbi_Aryeh_Lebowitz/Halachos_of_the_Nine_Days Halachos of the Nine Days] by Rabbi Aryeh Lebowitz<br />
==Sources==<br />
<references/><br />
[[Category:Holidays]]</div>Halachahttps://halachipedia.com/index.php?title=Zimmun&diff=17810Zimmun2015-10-21T14:57:17Z<p>Halacha: /* Women */</p>
<hr />
<div>==Shir HaMaalot==<br />
# One should say [[Al Neharot Bavel]] before [[benching]] after a meal and on days when there’s no [[tachanun]] one should say [[Shir HaMaalot]] BeShuv Hashem instead. The minhag is to say [[Shir HaMaalot]] at Seudot mitzvah as well. <Ref>Kitzur Shulchan Aruch 42:5, Mishna Brurah 1:10,11, Piskei Teshuvot 1:14 in the footnote. See also [http://www.yutorah.org/lectures/lecture.cfm/744860/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Al_Naharos_Bavel_and_Shir_Hama'alos Rabbi Aryeh Lebowitz on the Ten Minute Halacha].</ref><br />
==Obligation of Zimmun==<br />
# If three people eat together are obligated to make a Zimmun before [[benching]] (making [[Birkat HaMazon]]). <ref> S”A 192:1 </ref> Chazal based it on the pasuk “גדלו לה" אתי ונרוממה ה" יחדיו” <ref> Tehilim 34 </ref> and “כי שם ה" אקרא הבו גודל לאלוקונו” <ref> Devarim 30. Gemara [[Brachot]] 45 quoted by the Mishna Brurah 192:1. </ref>.<br />
# Most authorities consider Zimmun to be a rabbinic obligation. <ref> Pri Megadim (A”A 197:2) writes that most authorities consider zimmun to be of rabbinic obligation. Chaye Adam 48:1 writes that Zimmun is derabbanan and some say it’s Deoritta. Chazon Ish (31:1) argues that Zimmun should be Deoritta. </ref><br />
# Zimmun could be said in any language as the purpose is to introduce the [[benching]] orally and join the group together to praise Hashem. <ref> Zohar (Balak pg 186b) writes that it’s important to precede [[benching]] with “give us a cup to bench” in Hebrew or Aramaic to introduce the [[benching]] to bring the [[kedusha]]. Mishna Brurah 192:2 quotes this and writes the minhag ashkenaz was to say Zimmun in Yiddish “Rabbotei Mir Velin Benchin”. Kol Bo (Siman 25) emphasizes the group merit of the zimmun. </ref><br />
# Some say that answering Zimmun is considered one of a person’s hundred [[Brachot]] every day. <Ref> Sefer Keysad Mezamnin 1:22 </ref><br />
== Who has the obligation?==<br />
# It only applies when three or more people eat together. The three conditions to be considered “together” is that those who are eating 1) eat while seated, 2) sit at one table, and 3) eat simultaneously either at the beginning or the end of the meal. <ref> S”A 193:2 writes that a third person can join two that already started eating if he is “Koveh” (establishes his place) with them. Mishna Brurah 193:21 writes that if one doesn’t eat while sitting and eat at the same table one isn’t considered as being Koveh with the others. Magen Avraham 195:2 and Mishna Brurah 197:3 also include the requirement of sitting at the same table. </ref><br />
# If two groups ate in different places in the same house and they could see from one group to another, if they have intent (when they began the meal) to join for Zimmun they may join, however, if if they didn’t have intent, then according to Sephardim they may not join for Zimmun, but according to Ashkenazim it’s a dispute whether they may join for zimmun. <Ref>S”A 195:1, Mishna Brurah 195:6 </ref><br />
# If three people aren’t obligated to make Zimmun as they didn’t join their meals, the three can’t do Zimmun. <ref> Rama 193:3 writes that even if three people aren’t obligated in Zimmun it’s preferable that they make Zimmun because of Berov Am Hadrat Melech, that it’s preferable to honor Hashem in multitudes. Mishna Brurah 193:23 writes that the same would apply if there are more than 3 people. However, Magen Avraham in name of many poskim that since one can’t fulfill the [[Birkat HaMazon]] for another person one is also not allowed to make a zimmun together. Mishna Brurah 193:24 concludes that the Magen Avraham is more logical. </ref><br />
# If three ate together and were obligated in Zimmun and one forgot about Zimmun and said [[Birkat HaMazon]] then the other two can say zimmun with the third. <Ref>S”A 194:1 </ref>However, if one of the group answered Zimmun with another group he can’t answer another zimmun of three. <Ref>Rama 194:1 </ref><br />
# If three ate together and one person left he could be called back and Zimmun could be said even if he’s standing by the door next to them, however he should say [[Birkat HaMazon]] where he ate. However, if ten people ate together and one left he should be called back and everyone should sit down for Zimmun. <Ref>S”A 194:2, Mishna Brurah 194:8 </ref><br />
# If in a school or yeshiva, the students go to lunch at the same time, the group can make Zimmun together even if they sit at separate tables as long as they can see from one table to another. Even if they don’t have enough at each table to make their own Zimmun of ten, they can join together to make a Zimmun of ten. However, it’s preferable that they one time actual say verbally that they intend to eat together. <ref> Yalkut Yosef (vol 3 pg 375) </ref><br />
==A Zimmun of Ten==<br />
# If ten people ate bread together, they are supposed to add the word Elokenu in the Zimmun.<ref>Shulchan Aruch 192:1</ref><br />
# If seven people ate bread and three people ate a [[kezayit]] of another food or drank a [[reviyit]] of a drink other than water, they can join together for a Zimmun with the insertion of Elokenu. If there are only six people who ate bread they can't make a Zimmun with Elokenu. <ref>Shulchan Aruch 197:2</ref><br />
# According to Sephardim, one doesn't have to stand for the word Elokenu in the Zimmun. <ref>Halacha Brurah 192:12</ref> Many Ashkenazim have the custom to stand for the word Elokenu in a zimmun of ten, however those who don't stand have what to rely on.<Ref>Sh"t Bear Moshe 1:2</ref><br />
<br />
==Two who ate together==<br />
# Three who ate together must do Zimmun and each one is not allowed to leave the Zimmun. However, if there’s six or more in the Zimmun, the group is allowed to split into two groups of three. If there’s ten then each one isn’t allowed to leave the Zimmun as they are obligated in ZImmun with a mentioning of Hashem’s name. However, if there’s twenty the group may split into two groups of ten. <Ref>S”A 193:1 </ref> <br />
# Some say that it’s always preferable to join together in a larger group while others contend that once one is joining in a group of three or ten there’s no obligation to join in a larger group. <Ref>Rama 193:2, Mishna Brurah 193:11 </ref><br />
# If three people ate together in the beginning or they finished together (and it’s considered as if they finished together if they still would eat something had if be brought to them) then there’s an obligation of Zimmun. <Ref>Mishna Brurah 193:19 </ref><br />
# Two who ate together aren't obligated in Zimmun and therefore, they should say [[Birkat HaMazon]] to themselves. However, if one of them doesn’t know how to say [[Birkat HaMazon]] and the other does, then the one who knows may say it aloud and fulfill the obligation of the one who doesn't know as long as the one saying has intent to fulfill the obligation of the other, and the one listening has intent to fulfill his obligation. <ref>S”A 193:1 </ref><br />
# According to some it’s crucial that the one who is listening understand the [[Birkat HaMazon]], while others are lenient and say that such is the minhag. <Ref>Mishna Brurah 193:5 </ref><br />
# If two people ate bread and a third person ate a [[kezayit]] of another food, some rishonim hold that they may not join together to make a zimmun, while other rishonim hold that they may join together for a zimmun. Many poskim hold that if the third person doesn't want to eat bread, one may join together for a zimmu <Ref>Shulchan Aruch 197:3 writes that there are three opinions as to whether two who ate bread may join in a zimmun with a third person who didn't eat bread. The first opinion holds that one may not join together for a three person zimmun unless all three people ate bread. The second opinion holds that they may join together as long as the third person ate [[mezonot]]. The last opinion holds that as long as the third person ate anything, they may join together for a zimmun. Shulchan Aruch writes that in order to avoid a dispute one should not allow a third person who doesn't want to eat bread to join with the first two who are eating bread. The Mishna Brurah 197:22, however, writes that the minhag is in accordance with the last opinion allowing a zimmun of three as long as the third person ate something. Halacha Brurah 197:12 also writes that some are lenient. Chacham Ovadia Yosef in Sh"t Yachava Daat 4:13 (in the footnote) quotes the Knesset HaGedola who says that the minhag is to allow a zimmun of three as long as the third person ate something. He explains that the only reason Shulchan Aruch said one should avoid such a zimmun is because in his day people used to listen to the [[birkat hamazon]] of the leader of the zimmun, however, nowadays since everyone says the [[birkat hamazon]] to themselves such a zimmun is allowed. Mishna Brurah 197:20 notes that the third person must eat at least a [[kezayit]] in order to obligate a bracha achrona. Kitzur S"A 45:10, S"A 196:3, and BI"H , Korach, 5 say that ideally the third person joining two others who ate bread for a zimmun should have at least a kazayit of mezonot or wine but it is permissible to join as long as he had a kazayit of any other fruit, vegetable, or drink besides water. </ref><br />
# If two people eat bread together and a third person ate a [[kezayit]] of another food, if one of those who ate bread said [[Birkat HaMazon]] without Zimmun, many poskim hold that there is no obligation of Zimmun.<ref>Beiur Halacha 194:1 s.v. Echad cites the Eliyah Rabba who has a safek about this and concludes that there is no obligation for Zimmin. He quotes the Maamar Mordechai, Birkei Yosef, and Magen Giborim as agreeing. Sefer Keysad Mezamnin (9:22, p. 123) concurs.</ref><br />
# If two people eat bread together and a third person ate a [[kezayit]] of another food, if the one who ate the other food said a [[Bracha Achrona]] without Zimmun, there is no obligation of Zimmun.<ref>Chaye Adam 48:1 writes that if two people eat bread together and a third person ate a [[kezayit]] of another food, if the one who ate the other food said a [[Bracha Achrona]] without Zimmun, there is no obligation of Zimmun since the one who ate food other than bread had a non-permanent meal to begin with and has already made a bracha achrona. Sefer Keysad Mezamnin (9:20, p. 122) concurs.</ref><br />
<br />
==Who can join a Zimmun==<br />
===Women===<br />
# Women who ate with a group of men who became obligated to make a zimmun are obligated to join in their zimmun. <ref>Kitzur Shulchan Aruch 45:22</ref><br />
# Women who ate together are obligated to make a zimmun and even if their are ten woman they say the zimmun as if they were a group of three. <ref>Shulchan Aruch 199:6</ref><br />
# When three women instead of three men say [[Birkat HaMazon]], the word, "Rabotai" is changed to, "Chaverotai".<br />
<br />
===Children===<br />
# The Ashkenazic minhag is not to include children under Bar mitzvah for zimmun<Ref>Rama 199:10, Kitzur Shulchan Aruch 45:22 </ref>, while the Sephardic minhag is to include children of age 6 who know to whom they are [[saying Birkat HaMazon]]. Some are Machmir for age 9 in general, or, at least, for zimmun BaShem <ref><br />
====Counting a Kattan in General====<br />
The Gemara (Berachot 47b-48a) has a series of Meymrot about being able to make a zimmun with two people and a Sefer Torah, Shabbat, or just by virtue of the fact that they're both Talmidei Chachamim HaMechadedim Zeh et Zeh Bahalacha. Then, the Gemara quotes R' Yochanan that one can be mezamen with a Kattan Poreach, and then it brings a Baraita in support of him. Afterwards, the Gemara says the Halacha does not follow any of the above dinim rather, the Halacha follows Rav Nachman that a Kattan who knows to whom we pray may be counted towards a zimmun. The Gemara continues to bring a story about how Rabbah asked young Abaye and Rava whom we daven to and how they answered correctly.<br />
<br><br><br />
There are three basic mehalchim in the Rishonim as to how to read the Gemara, resulting in the following Shitot regarding whom we count for a zimmun.<br />
#The Rif (Berachot 35a) quotes Rav Hai Gaon who holds one may count any Kattan who knows whom we daven to, even a nine year old. R' Yonah there also holds this way.<br />
#Rabbeinu Chananel (quoted in the Rif) is of the opinion that a twelve year old, similar to a Mufla Samuch LaIsh, may be counted for a Minyan, if he knows to whom we daven.<br />
#The Rosh (Berachot 7:20) is Machmir for a Yerushalmi that one may never count anyone below the age of thirteen for a Minyan.<br />
The Beit Yosef (199:10) adds that the Hagahot Maimoniot (Berachot 5:6), Samag (Aseh 27), and Maharik (Shoresh 49) also hold like the Rosh, and Rabbeinu Yonah testifies that many of his contemporary Chachamim acted that way. In the end, Maran, in Shulchan Aruch, paskens Kedarko, like the Rif and Rambam against the Rosh, and he explains that it's because zimmun is lesser than a Davar Shebekedushah, so it has room for a kullah. The Darkei Moshe 199:4 says their Minhag is like the Rosh. (See Yabia Omer (4:OC:9:2-3) and 1:OC:42:4 regarding the chiluk between using a Kattan for zimmun and not for Tefillah)<br />
====A Lower Age Limit====<br />
The Beit Yosef (199:10) discusses further if the Rif has a lower limit for ketanim. One suggestion is that no, whenever he reaches the level of knowing whom we pray to, we count him, while the Rashba (Berachot 48a) and Rivash (Siman 451) both sounds like it's a din in Chinuch. According to the latter, we can only count him from as early as six years old. The assumption is that the Rif's Lashon of age 9-10 was Lav Davka, so he's in agreement with the Rambam who says 7-8. (R' Yonah's Girsa in the Rif was 7-8) LeMaaseh, in Shulchan Aruch, Maran paskens like the Rashba.<br />
<br><br><br />
The Magen Avraham, as quoted by the Mishnah Berurah (199:24), al atar says from 9-10, like the Lashon of the Rif. The Birkei Yosef (199:4 )says that the Be'er Heitev discusses whether the Magen Avraham meant to disagree with Maran or not, as the Magen Avraham himself writes 6 elsewhere. He says how the Peshat in the Rif is that he's not arguing with the Rambam, but since it's a Safek beDaat HaRif if he mean 9-10 davka, he's Machmir neged Maran. In Shiurei Beracha (199:2) he found the Sefer HaOrah of Rashi that says 9-10 davka beDaat Rav Hai. The Hearot Peat David validates the Chumra but points out that Rashi was just quoting the Rif word for word and makes some question of authorship. See Machatzit HaShekel who's quoted to say similarly.<br />
<br><br><br />
The Maamar Mordechai (199:4) broadens the discussion about this comment of the Magen Avraham. Every child reaches chinuch at a different age, so the Magen Avraham was just picking one and intended for us to be Somech on what it says in Beit Yosef. He disagrees with the Chidah's reading of the Magen Avraham and thinks that it's Lefaresh and not Lachalok, and he finishes by pointing to 284:4. <br />
<br><br><br />
The Kaf HaChaim (199:29) and Piskei Teshuvot (199:5) are Machmir for the Chidah.<br />
<br><br><br />
In Yabia Omer (2:OC:13:11), regarding the how old a child must be for one to answer Amen to his Beracha, Rav Ovadia says that the Chidah strayed from the Kav and there's no need to be Machmir as there's no Beracha Levatala. Therefore, he paskens from six. Elsewhere (8OC 25:8) he adds a Rov that Chareidi kids know whom they're mevarech to and that one can use a Safek Sefeka if he's not sure if the kid is six.<br />
<br><br><br />
The Ben Ish Chai (Shanah Rishonah Korach 11) says from age nine, but Rav Ovadia (Yabia Omer 9:OC 91:8:3) says Lo Dak (as is Mashma from his Lashon about Maran and the Minhag of Baghdad following Maran), unlike the Kaf HaChaim (199:29) who took it literally. It seems to be Bedaat Maran, so it would depend how you read the Magen Avraham, (like the Chidah or the Maamar Mordechai). Either way, the Ben Ish Chai recommends finding a Gadol if possible.<br />
<br><br><br />
The Ohr Letzion (2:13:11) distinguishes between a zimmun of three and one of ten. For the former, six years old is sufficient, but one should be machmir for a zimmun bashem for nine years. Rav David Yosef (Halacha Berurah 199:13) disagrees on behalf of his father, though there is no Hasaga in Rav Ovadia's Hearot on the volume (9:108). <br />
<br><br><br />
Vezot HaBeracha (pg 132) paskens like Chacham Ben Tzion, and Rav Mordechai Eliyahu comments that he disagrees and even allows for zimmun of ten from age six. The latter emphasizes that each Kattan Lifum Chorfeh, everybody reaches that point of understanding at a different age. The fact that Rav Mordechai Eliyahu holds from age six may be a good indication that he read the Ben Ish Chai like Rav Ovadia.<br />
<br><br><br />
The Birkat Hashem (2:6:25) is also lenient from age six for both 3 and 10, and in footnote 90, he gives three explanations for why we should not follow the Birkei Yosef's Chumra. Firstly, the Chidah might not have meant it LeHoraah, but rather for Yechidim, as he described in Choshen Mishpat 25:6. Next, it's just not Muchrach, and, lastly, had he seen the other Rishonim and understood the Rif, he would have been Chozer Bo.<br />
<br><br><br />
See further in Yechaveh Daat 4:13 and Yitzchak Yeranen 5:11.<br />
<br />
</ref><br />
#Those who include Ketanim may do so for both a zimmun of three and a zimmun of ten<ref>The Tur (199:10) quotes a dispute between the Rambam (5:7), who says he can be Mitztaref for both a regular zimmun and a zimmun baShem, and R' Peretz, who holds that it's only for a zimmun of ten. The Beit Yosef adds that the latter is also the opinion of Rav Hai Gaon, Tosafot (48a DH veleit), and the Mordechai (Berachot 172) quoting Rabbeinu Tam. He explains that they holds such because we're more strict about zimmun of three than a zimmun of ten, however, the Mordechai records that the Rabbeinu Tam didn't want to rely on his opinion in practice. The Orchot Chaim (39) quotes the Raavad (Temim Deim n. 1) as also holding this way because we go out of our way to enable making a zimmun of ten to praise Hashem with His name but a zimmun of three is insufficient reason to for us to accept the minor. The Shulchan Aruch (199:10) paskens like the Rambam. <br />
</ref> but not Panim Chadashot or Sheva Berachot.<ref>The Kaf HaChaim (199:31) quotes Poskim who say that a Kattan may not, however, count towards a Minyan or Panim Chaddashot for Sheva Berachot. This is also the ruling of Rav Mordechai Eliyahu (in his comments to Vezot HaBeracha pg. 132). See also Yalkut Yosef.</ref><br />
#The Kattan should have have bread in order to be counted for three.<ref>The Birkat Hashem (vol. 2 ch. 6:25 fn. 90) says that to join a zimmun of three, he has to eat bread or Mezonot, not just a vegetable based on a Safek Sefeka. Although, for ten, even a vegetable is sufficient.</ref><br />
# Contemporary Poskim agree that this does not extend including one Kattan regardless of the size of zimmun.<ref>Rav Yosef Karo (Beit Yosef 199:10) quotes the Kol Bo (Siman 25) that there must always be a Rov Nikar of Gedolim, so a regular zimmun can have a maximum of one Kattan and a zimmun of ten can have up to three. <br />
* The Mishnah Brurah 199:25 quotes the Magen Avraham (199:6) quoting the Shiltei HaGibborim (Berachot 35 1:5) that only one Kattan may be counted. In the Shaar HaTziun (199:14) he says the Magen Avraham and Birkei Yosef both say this bedaat Maran. Upon reading the Birkei Yosef (199:3), it's clear that the Chidah felt Maran actually holds like the Kol Bo, who allows one to use many Ketanim as long as there's a Rov Nikar of Gedolim. Rather, the Birkei Yosef was being Machmir for the Riaz, because many poskim sound that way. This really isn't a Shaylah for Ashkenazim.<br />
* The Kaf HaChaim (199:30), Birkat Hashem (vol. 2 ch. 6:25), Halacha Berurah (199:13), Yalkut Yosef 199:4 (199:6 in Kitzur Shulchan Aruch), and Piskei Teshuvot (199:5) all hold say one may only use one Kattan regardless. The Birkat Hashem quotes many Sepharadi Poskim, such as the Birkei Yosef, Erech HaShulchan (199:2), Kaf HaChaim ibid, Siddur Beit Menuchah, Chessed LeAlaphim, and Yechaved Daat 4:13.</ref><br />
#If a Sepharadi, Ashkenazi, and Kattan (Sepharadi) eat bread together, they may make a zimmun if the Sepharadi leads. If they're ten total, consisting of eight Sepharadim, and Ashkenazi, and a Kattan, they Sepharadim may make a zimmun baShem, but the Ashkenazim should answer quietly without Hashem's name in a way that no one will notice the omission.<ref>VeZot HaBeracha (pg. 132) quotes the ruling of R' Chaim Pinchas Sheinberg and Rav Mordechai Eliyahu that if a Sepharadi, Ashkenazi, and Kattan eat together, they may make a zimmun and the Sepharadi should be Mezamen. Moreover, Rav Shlomo Zalman Auerbach holds that if they're eight Sepharadim, an Askenazi, and a Kattan, one of the Sepharadim should make a zimmun BaShem, but the Ashkenazi should answer quietly without the Shem. This is also the ruling of the Piskei Teshuvot (199:5) and it's quoted in Yalkut Yosef (Heb-Eng) there.</ref><br />
#Three Ketanim who eat together may not make their own zimmun<ref>The Perishah had a Girsa in the Tur that ketanim could make their own zimmun, but the Kaf HaChaim (199:18) points out from Maamar Mordechai (199:2) and Yafeh LeLev (199:2) that the Turim printed from the times of Maran and the Bach did not have that Girsa. Neither did the Rambam or Shulchan Aruch themselves. Rav David Yosef (Halacha Berurah 199:14) says that three ketanim who eat together should not make their own zimmun.</ref><br />
# Ashkenazi Ketanim should still answer to a zimmun that they hear according to how much they ate with those bentching.<ref>The Piskei Teshuvot (199:5) says that they should answer as appropriate to other people's zimmun based on [[Chinuch]] if they ate together with those making a zimmun.</ref><br />
#Some say that two adult women and a female minor who eat together may make a zimmun.<ref>The Kaf HaChaim (199:21) sounds like they have to be three Gedolot. The Hebrew-English Yalkut Yosef in the footnotes quotes a Maayan Omer (pg 305) that says it's permissible.</ref><br />
<br />
==Zimmun after someone already Benched==<br />
# If three people ate bread together, and one forgot to wait for Zimmun, the other two can do Zimmun with the one who already Benched. <ref> S”A 194:1 writes that if one out of three people in a Zimmun said [[Birkat HaMazon]] they can still ma`ke Zimmun to fulfill the obligation of the two and the one who said [[Birkat HaMazon]] will not fulfill his obligation because a Zimmun must be said before [[Birkat HaMazon]]. </ref><br />
# If three people ate together, two ate bread and one ate a [[Kezayit]] of something else or drank a [[Revi'it]] of a drink (other than water) are obligated to make Zimmun. <ref> Mishna Brurah 197:20 writes that if one out of three people ate a [[Kezayit]] of a food (other than bread) or drank a reviyat of drinks (other than water), the three people can still make Zimmun. </ref><br />
# If one of three only had a [[Kezayit]] of another food or a reviyat of drinks, and one of those who ate bread forgot to wait for Zimmun and Benched, the other one who ate bread can no longer make Zimmun. <Ref> Mishna Brurah 197:9 </ref><br />
# If one of three only had a [[Kezayit]] of another food or a reviyat of drinks, and the one who didn’t eat bread forgot to wait for Zimmun and made [[Bracha Achrona]], the other two who ate bread can no longer make Zimmun. <Ref> Mishna Brurah 194 (Beiur Halacha s.v. Echad Mehem) quotes tha Eliya Rabba who is unsure whether the one who ate bread and didn’t make [[Birkat HaMazon]] can make Zimmun and concludes that since there’s only one who is obligated (and can fulfill their obligation) they can’t make Zimmun. Such is also the opinion of the Birkei Yosef, Mamer Mordechai, and Magen Giborim. </ref><br />
==Safek Zimmun==<br />
# If there’s a doubt whether Zimmun was made or not (or in general a doubt concerning Zimmun) one should be strict to say Zimmun and in a Zimmun of 10 one shouldn’t add Hashem’s name. <ref> Mishna Brurah (Beiur Halacha 197 s.v. Imahem) quotes the Pri Megadim and Chaye Adam who write that if there’s a safek by zimmun one should say it however by the Zimmun of ten people one shouldn’t say it because it includes Hashem’s name.</ref><br />
==Saying [[Birkat HaMazon]] aloud==<br />
# The original establishment was that the one doing Zimmun would read the entire [[Birkat HaMazon]] out loud. Nowadays, the practice is that everyone say it silently to themselves. <Ref> Vezot HaBracha (pg 128, chapter 14) quotes that Panim Meirot that the original establishment was that one person say it aloud and everyone listen. However, S”A 183:7 writes that the practice that should be followed nowadays is that one person say it aloud and everyone to follow along Bracha by Bracha. </ref><br />
# According to Ashkenazim it’s preferable to finish the Bracha before the Mezamen (one doing the Zimmun) and then when the Mezamen finishes answer [[Amen]]. According to Sephardim there’s no reason to finish before the Mezamen and if one did, nonetheless, one doesn’t answer [[Amen]]. <Ref>S”A and Rama 183:7, Vezot HaBracha (pg 128, chapter 14) </ref> See further on the [[Birkat HaMazon]] page.<br />
# If it’s difficult to listen to the entire [[Birkat HaMazon]] out loud one should at least listen to the primary part of the Bracha, which according to Sephardim is Birkat Hazimmun (the words “Baruch SheAchalnu…Chayinu”) and according to Ashkenazim is through Birkat HaZan (the first Bracha of [[Birkat HaMazon]]). Therefore according to Ashkenazim the Mezamen (even if he is Sephardi) must say the first Bracha out loud and everyone should say it silently along with the Mezamen. <Ref>S”A and Rama 200:1 identify clearly the crucial part of Zimmun, according to S”A it is the Zimmun of Baruch SheAchalnu and according to the Rama it is including the first Bracha. Mishna Brurah 183:28 holds that Ashkenazim should at least say the first Bracha quietly together with the Mezamen and those who have the minhag that everyone just says it to themselves are mistaken. This is also the opinion of Vezot HaBracha (pg 129, chapter 14). Vezot HaBracha (pg 335) quotes Rav Wosner in Kovetz MeBet Levi (Nissan 5758) who defends the minhag slightly. Yalkut Yosef (vol 3 pg 371) says that a Sephardi who is a Mezamen for Ashkenazim should say the first Bracha out loud. </ref><br />
# According to Ashkenazim, if there’s a large group and those [[benching]] will not hear the Mezamen until the end of the first Bracha it’s preferable for the group to separate into groups of three so that it’s possible to hear the Mezamen until the end of the first Bracha. <Ref>Mishna Brurah 193:17, Vezot HaBracha (pg 129, chapter 14) also quotes the Chazon Ish who argues but still quotes the Mishna Brurah as the primary opinion. </ref><br />
# It’s preferable that the Mezamen not use a microphone for Zimmun but rather someone with a loud voice do the Zimmun. <Ref>Vezot HaBracha (pg 129, chapter 14) </ref><br />
==Procedure and Text of Zimmun==<br />
# The Mezamen, who is leading the zimmun, should invite everyone to say [[Birkat HaMazon]]. It may be said in any language. If one wants to say this invitation in Hebrew, one should say "Ten Lanu Kos UNivarech" (if one is [[saying Birkat HaMazon]] over a cup of wine) or "Bau UNivarech" (if one isn't [[saying Birkat HaMazon]] over a cup of wine). If one wants to say this invitation in Aramiac, one should say "Hav Lan UNivarech" or an extended version of this is "Hav Lan VeNivrich LeMalka Iylah Kiddisha", which many Sephardim have the custom of saying. If one wants to say this in Yiddush, the phrase one should say is "Rabbotai Mir Velin Benchin". <ref>The Magen Avraham (Intro to 192) quotes the Zohar which says that words of [[kedusha]] require preparation and that is the basis for the minhag to invite everyone to say Birkat Hamazon. The Magen Avraham writes that the Ashkenazic minhag was to say it in Yiddish with the words "Rabbotai Mir Velin Benchin". The Mishna Brurah 192:2 adds that it may be said in Hebrew with either the phrase "Ten Lanu Kos UNivarech" (if one is [[saying Birkat HaMazon]] over a cup of wine) or "Bau UNivarech" (if one isn't [[saying Birkat HaMazon]] over a cup of wine). The Kitzur Shulchan Aruch 45:6 adds that this invitation could be said in Aramiac with the words "Hav Lan UNivarech." Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is to say this invitation in Aramiac with the words "Hav Lan VeNivrich LeMalka Iylah Kiddisha." </ref><br />
# Those who are participating in the Zimmun should answer to this invitation, according to Ashkenazim, "Yehey Shem Hashem Mivorach MeAtah VeAd Olam", and according to Sephardim, "Shamayim". <ref>The Magen Avraham (Intro to 192), Mishna Brurah 192:2, and Kitzur Shulchan Aruch 45:6 records the Ashkenazic minhag to answer the invitation with the pasuk "Yehey Shem Hashem Mivorach MeAtah VeAd Olam". Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is that those participating in the [[Birkat HaMazon]] answer "Shamayim," meaning, that this should be done with the permission of heaven.</ref><br />
# After the invitation, the mezamen should begin the actual zimmun by saying "Nivarech She'achalnu Meshelo" or with an extended version of "Birshut Malka Iylah Kiddisha UBirshutchem, Nivarach She'achalnu Meshelo", as is the custom of some Sephardim. <ref>Shulchan Aruch 192:1 writes that the mezamen should begin the zimmun by saying "Nivarech She'achalnu Meshelo". Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is the mezamen starts the zimmun with the words "Birshut Malka Iylah Kiddisha UBirshutchem, Nivarach She'achalnu Meshelo."</ref><br />
# Those participating in the zimmun should respond "Baruch She'achlnu Meshelo Ubituvo Chayinu." <ref>Shulchan Aruch 192:1 writes that those participating in the zimmun should respond "Baruch She'achlnu Meshelo Ubituvo Chayinu." </ref><br />
# Lastly, the mezamen should conclude "Baruch She'achlnu Meshelo Ubituvo Chayinu."<ref>Shulchan Aruch 192:1 writes that the mezamen should conclude "Baruch She'achlnu Meshelo Ubituvo Chayinu."</ref><br />
# If one hears Zimmun but didn’t eat should answer “Baruch UMevurach Shemo Tamid Leolam VaEd” - ברוך ומבורך שמו תמיד לעולם ועד - which has an acronym בושת לו. <Ref>S”A 198:1, Kitzur Shulchan Aruch 45:20, Vezot HaBracha (pg 129, chapter 14) </ref><br />
<br />
==Sources==<br />
<references/><br />
[[Category:Brachot]]</div>Halachahttps://halachipedia.com/index.php?title=Birkat_Hamazon&diff=17809Birkat Hamazon2015-10-21T14:54:17Z<p>Halacha: /* Magdil/Migdol */</p>
<hr />
<div>[[Birkat HaMazon]] is a special prayer said after eating a meal with bread, thanking God for the food He has given us, as well as beseeching Him to keep providing for us, among other [[Tefillah|Tefillot]]. It contains several blessings, composed by numerous people, including Moshe Rabbeinu, Yehoshua, King David, and Rabban Gamliel. Special insertions are made for the [[Yom tov|Yamim Tovim]], [[Shabbat]], [[Chanukah]], and [[Purim]].<br />
==Preparations for Birkat HaMazon==<br />
# One must not remove the tablecloth or the bread from the table until after those who have eaten have recited Birkat HaMazon. <ref> Yalkut Yosef, Berachot II, 180:1 </ref><br />
# One should leave bread on the table or else he will never experience Hashem's blessing. <ref> Yalkut Yosef, Berachot II, 180:2 </ref><br />
# If one eats a sandwich and is not seated at a table then he should leave some bread in his lunch box for Birkat HaMazon so that it will be possible for Hashem's blessing to come to him. Nowadays, it is sufficient to leave crumbs for this purpose. <ref> Yalkut Yosef, Berachot II, 180:3 </ref><br />
<br />
==Interruptions in Birkat HaMazon==<br />
# One shouldn’t interrupt Birkat HaMazon at all to answer or greet someone. <Ref>S”A 183:8 writes that some say that in regards to greeting or answering someone Birkat HaMazon is judged like [[Shemona Esreh]] when one doesn't interrupt to answer anyone. Halacha Brurah 183:28 writes that this opinion quoted in Shulchan Aruch is accepted as Halacha. The Mishna Brurahh 183:1 explains that Birkat HaMazon is similar to [[Shemona Esreh]] in that it may only be said in one place and not while one is moving. </ref><br />
# According to Ashkenazim, one should finish before the mezamen (the one who lead the [[Zimmun]]) finishes each Bracha so that one can answer [[Amen]] to his Bracha, however, the Sephardic minhag is not to answer [[Amen]] during Birkat HaMazon.<ref>Halacha Brurah 183:27</ref><br />
# One shouldn't interrupt in the first three [[Brachot]] of Birkat HaMazon to answer [[Kaddish]], [[Kedusha]], or [[Barchu]], however, in the middle of the fourth Bracha one may answer [[Kaddish]] or [[Kedusha]] as long as one already said Baruch Atta Hashem Elokenu Melech HaOlam and part of the middle of the Bracha. <ref>Yabia Omer 1:11, Yalkut Yosef 183:5</ref><br />
# It is proper not to interrupt in middle of the Harachaman section of Birkat HaMazon, however, according to the strict halacha it is permissible to interrupt at that point, yet if one is [[making Birkat HaMazon over wine]] one shouldn't interrupt.<ref>Yalkut Yosef (vol 3, p 265)</ref><br />
# It is permissible to answer [[Kaddish]], [[Kedusha]], or [[Amen]] to a Bracha in the Harachaman section of Birkat HaMazon.<Ref>Yalkut Yosef (vol 3, p 265)</ref><br />
<br />
==Saying it sitting==<br />
# One should sit during Birkat HaMazon whether one ate while seated or standing for at least the four [[Brachot]] of Birkat HaMazon. <Ref>S”A 183:9, Mishna Brurah 183:31, Tosafot [[Berachot]] 51b, Chazon Ovadia [[Berachot]] page 84 , Kitzur S"A 44:6</ref> <br />
# If one was traveling on the road and ate while traveling he may say Birkat HaMazon also while traveling. <Ref>S”A 183:11, Mishna Brurah 183:36 </ref><br />
# One should sit while making a [[Bracha Achat Mein Shalosh]] at least when it’s for [[Mezonot]] ([[Al HaMichya]]). <Ref>S”A 183:10, Mishna Brurah 183:35 quoting the Gra </ref><br />
# It’s forbidden to say Birkat HaMazon or any Bracha while doing work. <Ref>S”A 183:12, Mishna Brurah 183:37 </ref><br />
<br />
==If one left where one ate==<br />
# If one ate and left that place intentionally, one must return to the place where one ate and if one made Birkat HaMazon in the second place one has fulfilled one’s obligation after the fact. If one ate and left that place unintentionally, one should return to the place where one ate unless there’s a great need. <Ref>S”A 184:1, Mishna Brurah 184:5, 184:7 </ref><br />
# This is only the case if one doesn’t have bread with him in the second place, however, if one has bread in the second place, one may eat it there (eat a piece even if it’s less than a [[Kezayit]]) and then make Birkat HaMazon there. (This doesn’t mean that one may leave one’s place initially but only in a after the fact situation.) <Ref>S”A 184:2 </ref><br />
# According to Ashkenazim, [[Al HaMichya]] should be said in the place where one ate and so if one left it would have the same law as Birkat HaMazon. <Ref>Mishna Brurah 184:12 quoting the Gra </ref><br />
==If one is in doubt if one said Birkat HaMazon==<br />
# If one ate and was full and now is unsure whether one said Birkat HaMazon, preferably one should have another [[Kezayit]] (upon which one should wash and say [[HaMotzei]]) and then say Birkat HaMazon, however, the strict law is that one should said Birkat HaMazon in cases of doubt. <Ref>S”A 184:4, Mishna Brurah 184:15, Kaf HaChaim 184:15 </ref><br />
# If a person ate bread and is full but is in doubt whether he said Birkat HaMazon, one must go back and say Birkat HaMazon. According to Ashkenazim, one should say the entire Birkat HaMazon, whereas according to Sephardim, one should only say the first 3 [[Brachot]]. <Ref> S”A 184:4 rules that if a person is in doubt whether he said Birkat HaMazon he has to go back and say it since Birkat HaMazon is deoraitta we don’t apply the general rule of Safek [[Brachot]] Lehakel. Mishna Brurah 184:13 comments that when one repeats the [[benching]] one must say all four [[Brachot]] even though the fourth one is only derabbanan so that people don’t disregard it’s importance. However, the Sephardic achronim including the Kaf HaChaim (184:15) and Yalkut Yosef ([[Brachot]] pg 282) argue that since the fourth Bracha is derabbanan we apply the rule of Safek [[Brachot]] without concern for a remote possibility of those who will degrade the fourth Bracha. </ref><br />
# If a person ate a [[Kezayit]] of bread but wasn’t full, and now is in doubt whether he said Birkat HaMazon he shouldn’t go back and make Birkat HaMazon, but it’s preferable to wash again, make [[Hamotzei]], eat a [[Kezayit]] and make Birkat HaMazon. <Ref> Shulchan Aruch 184:4. Mishna Brurah 184:15 writes that according to many Rishonim only if one ate and is full is one Biblically obligated, therefore if one only had a [[Kezayit]] and is in doubt whether he said Birkat HaMazon one shouldn’t go back and say it out of doubt, rather it’s preferable to wash again, make [[hamotzei]], eat a [[Kezayit]] and make Birkat HaMazon. This is also the opinion of Yalkut Yosef ([[Brachot]] 286). </ref><br />
# If a person ate bread and is still thirsty becuase he didn't drink enough during the meal and now has a doubt whether he said Birkat HaMazon, some say he should repeat Birkat HaMazon and some say not to repeat it. <ref> yalkut Yosef ([[Brachot]] pg 289) writes that since the opinion of Shulchan Aruch is that even if one is still thirsty the obligation of Birkat HaMazon is Deoritta, in cases of doubt one should go back and say Birkat HaMazon. However, Kaf HaChaim 184:26, Ben Ish Chai. and Or Letzion 13:6 hold that since there's an opinion that Birkat HaMazon is only Derabbanan if one is still thirsty one shouldn't go back and say Birkat HaMazon. </ref><br />
# A woman who ate bread and is unsure whether she said Birkat HaMazon, she should hear it from someone else or wash again and make another [[HaMotzei]] to remove herself from doubt. However, if that's impossible, Ashkenazim hold that she may say Birkat HaMazon, but according to Sephardim she is not supposed Birkat HaMazon out of doubt. <ref> Ben Ish Chai Chukat 9, Kaf HaChaim 184:25, [[Rabbi Ovadyah Yosef]] in Sh"t Yacheve Daat 6:10, and Halacha Brurah 184:10 (explained in Sh"t Otzerot Yosef 7:7)hold that a woman is possibly obligated Deoritta and so in a case of doubt we revert to the rule of Safek [[Brachot]] and so a woman wouldn't return and make the bracha. However, the Mishna Brurah 186:3 holds that there's enough to rely on for a woman to go back and make Birkat HaMazon if she wants. This is also the opinion of Rabbi Binyamin Zilber quoted in VeZot HaBracha (pg 351). </ref><br />
<br />
==How long does one have to say Birkat HaMazon?==<br />
<!-- IF ONE CHANGES THIS SECTION ALSO CHANGE IT ON THE BRACHA ACHRONA PAGE --><br />
# If one ate bread and is full, preferably one should make Birkat HaMazon within 72 minutes and after the fact, one may make it as long as one is full from what one ate. However, after 72 minutes, if one is a little hungry, one can no longer make the Birkat HaMazon. <Ref> S”A 184:5 writes that one may Birkat HaMazon until one is hungry again. Vezot HaBracha (pg 49, chapter 5) and Yalkut Yosef ([[Brachot]] pg 300) rule that if one didn’t make Birkat HaMazon until after 72 minutes, one may surely recite Birkat HaMazon as long as one is still full and one isn't hungry. Vezot HaBracha quotes Rav Elyashiv who says that it’s preferable to eat a little more before making Birkat HaMazon. Aruch HaShulchan 184:7 and 8 writes that since we don't know the precise determination of when we're still full must make Birkat HaMazon within 72 minutes and if one didn't then one should eat another [[Kezayit]] and then say Birkat HaMazon. Kaf HaChaim 184:28 writes that in order to fulfill all opinions if it has been 72 minutes one should eat another [[Kezayit]] and if one doesn't have bread one may make Birkat HaMazon as long as one is full.</ref><br />
# If it’s past 72 minutes and one is in doubt whether one is still full one can make Birkat HaMazon, yet, it’s preferable to eat another [[Kezayit]] before making Birkat Hamazon. <Ref> Mishna Brurah 184:15, Vezot HaBracha (pg 49, chapter 5) </ref><br />
# However, if one just had a [[Kezayit]] and was not full, one should try to make the Birkat HaMazon right away and if one didn't one may only make Birkat HaMazon up to 72 minutes after one ate. <ref> Yalkut Yosef ([[Brachot]] pg 300), Mishna Brurah 184:20 </ref> Some add that if one waited more than a half hour it's preferable to have another [[Kezayit]] of bread before making Birkat HaMazon. <ref>Vezot HaBracha (chap 5, pg 50) </ref><br />
# If one has a very long meal and continues to have appetizers or drinks, one may make the Birkat HaMazon as long as the meal continues even 4 or 5 hours. <ref> Mishna Brurah 184:18, Vezot HaBracha (chap 5, pg 50), Yalkut Yosef ([[Brachot]] pg 301) </ref> One should have something to eat or drink every 72 minutes, however, if one didn't then one may still say Birkat HaMazon. <ref>Vezot HaBracha (chap 5, pg 51) quoting the Magen Avraham 184:9 </ref><br />
<br />
==Minimum amount of bread==<br />
# One is not obligated to recite Birkat HaMazon unless one eat a minimum of a [[Kezayit]] of bread. <Ref>S”A 168:9, 184:6, and 210:1 </ref> The amount of bread necessary in order to make [[HaMotzei]] and [[Netilat_Yadayim_for_a_meal|Netilat Yadayim]] are discussed in the articles specific to those topics. <br />
# How large is a kzayit of bread? According to Ashkenazim the [[Kezayit]] is slightly less than one ounze of volume. A good approximation is half the center piece of a 1 lb rye bread. <ref> Halachos of [[Brachos]] Addendum 1, pg 246 </ref> According to Sephardim the [[Kezayit]] is 27 grams in weight. <ref> Yalkut Yosef 158:4 </ref> For more specific halachot about [[Kezayit]], see the [[Halachot of Kezayit]].<br />
<br />
==In any language==<br />
# It’s preferable to say Birkat HaMazon in Hebrew, but strictly speaking it is permissible to say it in any language one understands. <Ref>S”A 185:1, Mishna Brurah 185:1 </ref><br />
==Saying it aloud==<br />
# One should say Birkat HaMazon loud enough that one can hear oneself say the words, however if one said it quietly one fulfills one’s obligation as long as one enunciated the words with one’s lips and didn’t just read or think it. <ref>S”A 185:2, Mishna Brurah 185:2, Chazon Ovadia [[Berachot]] page 94, Mikor Chaim 101:2. Birkei Yosef 185:2 as well as the Shaare Teshuva 185:1 say in the name of the Sefer Charedim that if you cannot hear yourself most poskim hold that you didn't fulfill your obligation and based on that the Chesed La'alafim 185:1 and Ben Ish Chai Chukat 7 says that you should eat more bread and say [[birkat hamazon]]. However, Chacham Ovadia Yosef in Chazon Ovadia [[Berachot]] page 94-95 says this is based on a mistaken understanding of the sefer charedim and most poskim including rif, rambam, rosh, behag, sheiltot, eshkol, Smag, Raah, Meir, Ra'avyah, Or Zarua, Rabbeinu Yerucham, Orchot Chayim, Riaz, Tur and Shulchan Aruch all hold that you have fulfilled your obligation as long as you enunciated the words with your lips and therefore you wouldn't need to go back to eat more bread. </ref><br />
# It’s better to say Birkat HaMazon out loud in order to inspire having proper intent and also on [[Shabbat]] and [[Yom Tov]] it’ll help make sure one doesn’t forget adding the appropriate paragraphs. <Ref>Mishna Brurah 185:3 </ref><br />
<br />
==Reciting Birkat Hamazon in the Presence of Feces or Urine==<br />
# It’s forbidden to say any Bracha or Torah within 4 [[amot]] of feces. However, after the fact, if one said Birkat HaMazon one should say Birkat HaMazon again, but if one said Birkat Mazon within 4 [[amot]] of urine one doesn’t go back to make Birkat Hamazon. <Ref>S”A 185:4, Mishna Brurah 185:7-8 </ref><br />
<br />
==Who's obligated to say Birkat HaMazon==<br />
# There is a dispute whether women are obligated in Birkat HaMazon on Torah level or only Rabbinically. Therefore, if a woman ate bread and is full and is now unsure whether she said Birkat HaMazon, there’s is a dispute whether she should say it to be sure and there’s what to rely on to make it to be sure. Additionally, a woman can fulfill the obligation of a man if he listens to her Birkat HaMazon, however, she shouldn’t fulfill his obligation if the man ate to satisfaction but rather one if he ate a [[Kezayit]] and not to satisfaction. <Ref>Shulchan Aruch 186:1, Mishna Brurah 186:3. See Shitat HaKadmonim (last page of bava kama) referenced on the [[Mitzvot_Aseh_SheHazman_Grama]] page regarding the obligation of women in Birkat HaMazon. </ref><br />
# A child, who isn't yet [[Bar Mitzvah]]'ed, is obligated to say Birkat HaMazon on a derabbanan level because of [[Chinuch]]. <ref>Shulchan Aruch 186:2. Rav Moshe HaLevi (Birkat Hashem v. 2, p. 317) writes that after the fact a child who said the Birkat HaMazon in order to fulfill the obligation of an adult has fulfilled his obligation. Rabbi Mansour on [http://www.dailyhalacha.com/displayRead.asp?readID=1584 dailyhalacha.com] quotes this as halacha. </ref>Therefore, a child can't fulfill the obligation of an adult who doesn't know how to say Birkat HaMazon unless the adult didn't eat until he was satisfied, otherwise the adult is obligated on a deoritta level to say Birkat HaMazon and can't fulfill his obligation with that of a child.<ref>Shulchan Aruch 186:2. Mishna Brurah 186:6 writes that a child shouldn't fulfill the obligation of a woman because perhaps the woman's obligation is deoritta whereas the child's is only derabbanan. Mishna Brurah 186:7 adds that there is a dispute whether a child who didn't eat to satisfaction can fulfill the obligation of an adult considering that the child is only obligation by force of two derabbanan factors. He concludes that one should be stringent. </ref><br />
# Some say that children from the age of 6 should say Birkat Hamazon. <ref>[http://www.dailyhalacha.com/displayRead.asp?readID=1584 Rabbi Mansour on dailyhalacha.com] writes that parents should ensure that children from the age of 6 say Birkat HaMazon.</ref><br />
<br />
==One Who Does Not Know Birkat HaMazon In Its Entirety==<br />
# If one only knows the first three [[Brachot]] of Birkat HaMazon one should say those [[Brachot]], however, if one only knows some of the first three [[Brachot]] but not all of them, according to Sephardim, he shouldn’t say Birkat HaMazon at all, but according to Ashkenazim, if he was full then he should say the [[Brachot]] he knows. <Ref>S”A 194:3, Mishna Brurah 194:13 </ref><br />
==Making Birkat HaMazon Over Wine==<br />
# It’s preferable to make a Birkat HaMazon over a cup of wine when making a [[Zimmun]] of three. <Ref>S”A 182:1, Kitzur Shulchan Aruch 45:1, Mishna Brurah 182:4 </ref><br />
# When reciting Birkat Hamazon over a cup of wine, one should raise up the cup of wine a [[Tefach]].<ref>S”A 183:4 states that when making Birkat Hamazon over a cup of wine one should raise it up a [[Tefach]].</ref><br />
# However, if one doesn’t have wine in the house one may use Chamer Medina (a drink which is drunk in the country but isn’t water). <Ref>Kitzur Shulchan Aruch 45:1, Mishna Brurah 182:14 </ref><br />
# If one drank from the cup of wine the cup is considered tainted and unfit for making on it Birkat HaMazon until one fixes it by filling it up with wine or water. <Ref>S”S 182:3 and 182:6</ref><br />
# The cup used in [[making Birkat HaMazon over wine]] should be washed out in the inside and outside before it is used, however, if it is already clean it doesn't need to be cleaned.<ref>Shulchan Aruch 183:1</ref><br />
# The cup of wine should be filled up completely. <Ref>Rama 183:2</ref><br />
# The cup of wine must have a [[Reviyit]] as a minimum, but it is preferable to have it filled up completely. Some have the practice to fill it up so that it spills over the sides and some don't fill it up so much that it spills over. <ref>Rama 183:2, Mishna Brurah 183:9</ref><br />
<br />
==Regarding Reciting Birkat Hamazon While Drunk==<br />
# [[Avoiding Davening After Drinking Intoxicating Beverages]]<br />
<br />
==Clearing the Table==<br />
# One should leave some bread on the table why he says [[birkat hamazon]]. <ref> Contemporary Questions in Halacha and Hashkafa pg. 90, Shulchan Aruch 180:2 based on the Gemara in Sanhedrin 92a which says that if you don't leave bread on the table you will not see a sign of blessing. Mishna Brurah 180:2 writes that this is so we can have bread ready in case poor people come in hungry. </ref> If no bread remains one should place some other bread on the table. <ref> [http://www.dailyhalacha.com/Display.asp?ClipID=2588 Rabbi Eli Mansour] </ref><br />
# Some have the practice of removing the knife before birkat hamazon. <ref> Shulchan Aruch 180:5, see [http://www.dailyhalacha.com/Display.asp?ClipDate=5/20/2009 for several different explanations of this custom </ref> This applies on Shabbat and weekdays, and with plastic or metal knives. <ref> [http://www.dailyhalacha.com/Display.asp?ClipDate=5/20/2009 Rabbi Eli Mansour] </ref> This is not necessary for al hamichya of boreh nefashot after a snack <ref> Sh"t Rivivot Ephraim 1:136:2 </ref><br />
<br />
==Text==<br />
===Magdil/Migdol===<br />
# The practice is that on days [[Musaf]] is not recited in davening, the pasuk recited at the end of Birkat Hamazon is recited as magdil (מגדיל) yeshuot malko, while on days that [[Musaf]] is recited, it is changed to Migdol (מגדול) yeshuot malko. <ref> Ben Ish Chai Year 1, Parashat Chukat: Halacha 19 writes that this is based on mystilcal reasons </ref><br />
# At the end of [[Birkat HaMazon]] for [[Melava Malka]], some authorities hold that one should say say "migdol yishuot malko" like on [[shabbat]] itself, instead of "magdil yishuot"<ref> Kaf Hachaim 189:11</ref>, while others say that one should say the regular "magdil yishuot" on [[Melava Malka]] just like during the week. <ref>Yalkut Yosef (Kitzur Shulchan Aruch 300:4) </ref><br />
<br />
==If one didn't have the text where they ate==<br />
# One could just say the last 6 words of the first paragraph after the [[Zimmun]].<br />
# Get a Siddur and return to the table or room which the meal was eaten and say the prayer.<br />
<br />
==Related Pages==<br />
*[[Bracha Achrona]]<br />
==Sources==<br />
<references/><br />
[[Category:Brachot]]</div>Halachahttps://halachipedia.com/index.php?title=Birkat_Hamazon&diff=17808Birkat Hamazon2015-10-21T14:51:22Z<p>Halacha: /* If one didn't have the text where they ate */</p>
<hr />
<div>[[Birkat HaMazon]] is a special prayer said after eating a meal with bread, thanking God for the food He has given us, as well as beseeching Him to keep providing for us, among other [[Tefillah|Tefillot]]. It contains several blessings, composed by numerous people, including Moshe Rabbeinu, Yehoshua, King David, and Rabban Gamliel. Special insertions are made for the [[Yom tov|Yamim Tovim]], [[Shabbat]], [[Chanukah]], and [[Purim]].<br />
==Preparations for Birkat HaMazon==<br />
# One must not remove the tablecloth or the bread from the table until after those who have eaten have recited Birkat HaMazon. <ref> Yalkut Yosef, Berachot II, 180:1 </ref><br />
# One should leave bread on the table or else he will never experience Hashem's blessing. <ref> Yalkut Yosef, Berachot II, 180:2 </ref><br />
# If one eats a sandwich and is not seated at a table then he should leave some bread in his lunch box for Birkat HaMazon so that it will be possible for Hashem's blessing to come to him. Nowadays, it is sufficient to leave crumbs for this purpose. <ref> Yalkut Yosef, Berachot II, 180:3 </ref><br />
<br />
==Interruptions in Birkat HaMazon==<br />
# One shouldn’t interrupt Birkat HaMazon at all to answer or greet someone. <Ref>S”A 183:8 writes that some say that in regards to greeting or answering someone Birkat HaMazon is judged like [[Shemona Esreh]] when one doesn't interrupt to answer anyone. Halacha Brurah 183:28 writes that this opinion quoted in Shulchan Aruch is accepted as Halacha. The Mishna Brurahh 183:1 explains that Birkat HaMazon is similar to [[Shemona Esreh]] in that it may only be said in one place and not while one is moving. </ref><br />
# According to Ashkenazim, one should finish before the mezamen (the one who lead the [[Zimmun]]) finishes each Bracha so that one can answer [[Amen]] to his Bracha, however, the Sephardic minhag is not to answer [[Amen]] during Birkat HaMazon.<ref>Halacha Brurah 183:27</ref><br />
# One shouldn't interrupt in the first three [[Brachot]] of Birkat HaMazon to answer [[Kaddish]], [[Kedusha]], or [[Barchu]], however, in the middle of the fourth Bracha one may answer [[Kaddish]] or [[Kedusha]] as long as one already said Baruch Atta Hashem Elokenu Melech HaOlam and part of the middle of the Bracha. <ref>Yabia Omer 1:11, Yalkut Yosef 183:5</ref><br />
# It is proper not to interrupt in middle of the Harachaman section of Birkat HaMazon, however, according to the strict halacha it is permissible to interrupt at that point, yet if one is [[making Birkat HaMazon over wine]] one shouldn't interrupt.<ref>Yalkut Yosef (vol 3, p 265)</ref><br />
# It is permissible to answer [[Kaddish]], [[Kedusha]], or [[Amen]] to a Bracha in the Harachaman section of Birkat HaMazon.<Ref>Yalkut Yosef (vol 3, p 265)</ref><br />
<br />
==Saying it sitting==<br />
# One should sit during Birkat HaMazon whether one ate while seated or standing for at least the four [[Brachot]] of Birkat HaMazon. <Ref>S”A 183:9, Mishna Brurah 183:31, Tosafot [[Berachot]] 51b, Chazon Ovadia [[Berachot]] page 84 , Kitzur S"A 44:6</ref> <br />
# If one was traveling on the road and ate while traveling he may say Birkat HaMazon also while traveling. <Ref>S”A 183:11, Mishna Brurah 183:36 </ref><br />
# One should sit while making a [[Bracha Achat Mein Shalosh]] at least when it’s for [[Mezonot]] ([[Al HaMichya]]). <Ref>S”A 183:10, Mishna Brurah 183:35 quoting the Gra </ref><br />
# It’s forbidden to say Birkat HaMazon or any Bracha while doing work. <Ref>S”A 183:12, Mishna Brurah 183:37 </ref><br />
<br />
==If one left where one ate==<br />
# If one ate and left that place intentionally, one must return to the place where one ate and if one made Birkat HaMazon in the second place one has fulfilled one’s obligation after the fact. If one ate and left that place unintentionally, one should return to the place where one ate unless there’s a great need. <Ref>S”A 184:1, Mishna Brurah 184:5, 184:7 </ref><br />
# This is only the case if one doesn’t have bread with him in the second place, however, if one has bread in the second place, one may eat it there (eat a piece even if it’s less than a [[Kezayit]]) and then make Birkat HaMazon there. (This doesn’t mean that one may leave one’s place initially but only in a after the fact situation.) <Ref>S”A 184:2 </ref><br />
# According to Ashkenazim, [[Al HaMichya]] should be said in the place where one ate and so if one left it would have the same law as Birkat HaMazon. <Ref>Mishna Brurah 184:12 quoting the Gra </ref><br />
==If one is in doubt if one said Birkat HaMazon==<br />
# If one ate and was full and now is unsure whether one said Birkat HaMazon, preferably one should have another [[Kezayit]] (upon which one should wash and say [[HaMotzei]]) and then say Birkat HaMazon, however, the strict law is that one should said Birkat HaMazon in cases of doubt. <Ref>S”A 184:4, Mishna Brurah 184:15, Kaf HaChaim 184:15 </ref><br />
# If a person ate bread and is full but is in doubt whether he said Birkat HaMazon, one must go back and say Birkat HaMazon. According to Ashkenazim, one should say the entire Birkat HaMazon, whereas according to Sephardim, one should only say the first 3 [[Brachot]]. <Ref> S”A 184:4 rules that if a person is in doubt whether he said Birkat HaMazon he has to go back and say it since Birkat HaMazon is deoraitta we don’t apply the general rule of Safek [[Brachot]] Lehakel. Mishna Brurah 184:13 comments that when one repeats the [[benching]] one must say all four [[Brachot]] even though the fourth one is only derabbanan so that people don’t disregard it’s importance. However, the Sephardic achronim including the Kaf HaChaim (184:15) and Yalkut Yosef ([[Brachot]] pg 282) argue that since the fourth Bracha is derabbanan we apply the rule of Safek [[Brachot]] without concern for a remote possibility of those who will degrade the fourth Bracha. </ref><br />
# If a person ate a [[Kezayit]] of bread but wasn’t full, and now is in doubt whether he said Birkat HaMazon he shouldn’t go back and make Birkat HaMazon, but it’s preferable to wash again, make [[Hamotzei]], eat a [[Kezayit]] and make Birkat HaMazon. <Ref> Shulchan Aruch 184:4. Mishna Brurah 184:15 writes that according to many Rishonim only if one ate and is full is one Biblically obligated, therefore if one only had a [[Kezayit]] and is in doubt whether he said Birkat HaMazon one shouldn’t go back and say it out of doubt, rather it’s preferable to wash again, make [[hamotzei]], eat a [[Kezayit]] and make Birkat HaMazon. This is also the opinion of Yalkut Yosef ([[Brachot]] 286). </ref><br />
# If a person ate bread and is still thirsty becuase he didn't drink enough during the meal and now has a doubt whether he said Birkat HaMazon, some say he should repeat Birkat HaMazon and some say not to repeat it. <ref> yalkut Yosef ([[Brachot]] pg 289) writes that since the opinion of Shulchan Aruch is that even if one is still thirsty the obligation of Birkat HaMazon is Deoritta, in cases of doubt one should go back and say Birkat HaMazon. However, Kaf HaChaim 184:26, Ben Ish Chai. and Or Letzion 13:6 hold that since there's an opinion that Birkat HaMazon is only Derabbanan if one is still thirsty one shouldn't go back and say Birkat HaMazon. </ref><br />
# A woman who ate bread and is unsure whether she said Birkat HaMazon, she should hear it from someone else or wash again and make another [[HaMotzei]] to remove herself from doubt. However, if that's impossible, Ashkenazim hold that she may say Birkat HaMazon, but according to Sephardim she is not supposed Birkat HaMazon out of doubt. <ref> Ben Ish Chai Chukat 9, Kaf HaChaim 184:25, [[Rabbi Ovadyah Yosef]] in Sh"t Yacheve Daat 6:10, and Halacha Brurah 184:10 (explained in Sh"t Otzerot Yosef 7:7)hold that a woman is possibly obligated Deoritta and so in a case of doubt we revert to the rule of Safek [[Brachot]] and so a woman wouldn't return and make the bracha. However, the Mishna Brurah 186:3 holds that there's enough to rely on for a woman to go back and make Birkat HaMazon if she wants. This is also the opinion of Rabbi Binyamin Zilber quoted in VeZot HaBracha (pg 351). </ref><br />
<br />
==How long does one have to say Birkat HaMazon?==<br />
<!-- IF ONE CHANGES THIS SECTION ALSO CHANGE IT ON THE BRACHA ACHRONA PAGE --><br />
# If one ate bread and is full, preferably one should make Birkat HaMazon within 72 minutes and after the fact, one may make it as long as one is full from what one ate. However, after 72 minutes, if one is a little hungry, one can no longer make the Birkat HaMazon. <Ref> S”A 184:5 writes that one may Birkat HaMazon until one is hungry again. Vezot HaBracha (pg 49, chapter 5) and Yalkut Yosef ([[Brachot]] pg 300) rule that if one didn’t make Birkat HaMazon until after 72 minutes, one may surely recite Birkat HaMazon as long as one is still full and one isn't hungry. Vezot HaBracha quotes Rav Elyashiv who says that it’s preferable to eat a little more before making Birkat HaMazon. Aruch HaShulchan 184:7 and 8 writes that since we don't know the precise determination of when we're still full must make Birkat HaMazon within 72 minutes and if one didn't then one should eat another [[Kezayit]] and then say Birkat HaMazon. Kaf HaChaim 184:28 writes that in order to fulfill all opinions if it has been 72 minutes one should eat another [[Kezayit]] and if one doesn't have bread one may make Birkat HaMazon as long as one is full.</ref><br />
# If it’s past 72 minutes and one is in doubt whether one is still full one can make Birkat HaMazon, yet, it’s preferable to eat another [[Kezayit]] before making Birkat Hamazon. <Ref> Mishna Brurah 184:15, Vezot HaBracha (pg 49, chapter 5) </ref><br />
# However, if one just had a [[Kezayit]] and was not full, one should try to make the Birkat HaMazon right away and if one didn't one may only make Birkat HaMazon up to 72 minutes after one ate. <ref> Yalkut Yosef ([[Brachot]] pg 300), Mishna Brurah 184:20 </ref> Some add that if one waited more than a half hour it's preferable to have another [[Kezayit]] of bread before making Birkat HaMazon. <ref>Vezot HaBracha (chap 5, pg 50) </ref><br />
# If one has a very long meal and continues to have appetizers or drinks, one may make the Birkat HaMazon as long as the meal continues even 4 or 5 hours. <ref> Mishna Brurah 184:18, Vezot HaBracha (chap 5, pg 50), Yalkut Yosef ([[Brachot]] pg 301) </ref> One should have something to eat or drink every 72 minutes, however, if one didn't then one may still say Birkat HaMazon. <ref>Vezot HaBracha (chap 5, pg 51) quoting the Magen Avraham 184:9 </ref><br />
<br />
==Minimum amount of bread==<br />
# One is not obligated to recite Birkat HaMazon unless one eat a minimum of a [[Kezayit]] of bread. <Ref>S”A 168:9, 184:6, and 210:1 </ref> The amount of bread necessary in order to make [[HaMotzei]] and [[Netilat_Yadayim_for_a_meal|Netilat Yadayim]] are discussed in the articles specific to those topics. <br />
# How large is a kzayit of bread? According to Ashkenazim the [[Kezayit]] is slightly less than one ounze of volume. A good approximation is half the center piece of a 1 lb rye bread. <ref> Halachos of [[Brachos]] Addendum 1, pg 246 </ref> According to Sephardim the [[Kezayit]] is 27 grams in weight. <ref> Yalkut Yosef 158:4 </ref> For more specific halachot about [[Kezayit]], see the [[Halachot of Kezayit]].<br />
<br />
==In any language==<br />
# It’s preferable to say Birkat HaMazon in Hebrew, but strictly speaking it is permissible to say it in any language one understands. <Ref>S”A 185:1, Mishna Brurah 185:1 </ref><br />
==Saying it aloud==<br />
# One should say Birkat HaMazon loud enough that one can hear oneself say the words, however if one said it quietly one fulfills one’s obligation as long as one enunciated the words with one’s lips and didn’t just read or think it. <ref>S”A 185:2, Mishna Brurah 185:2, Chazon Ovadia [[Berachot]] page 94, Mikor Chaim 101:2. Birkei Yosef 185:2 as well as the Shaare Teshuva 185:1 say in the name of the Sefer Charedim that if you cannot hear yourself most poskim hold that you didn't fulfill your obligation and based on that the Chesed La'alafim 185:1 and Ben Ish Chai Chukat 7 says that you should eat more bread and say [[birkat hamazon]]. However, Chacham Ovadia Yosef in Chazon Ovadia [[Berachot]] page 94-95 says this is based on a mistaken understanding of the sefer charedim and most poskim including rif, rambam, rosh, behag, sheiltot, eshkol, Smag, Raah, Meir, Ra'avyah, Or Zarua, Rabbeinu Yerucham, Orchot Chayim, Riaz, Tur and Shulchan Aruch all hold that you have fulfilled your obligation as long as you enunciated the words with your lips and therefore you wouldn't need to go back to eat more bread. </ref><br />
# It’s better to say Birkat HaMazon out loud in order to inspire having proper intent and also on [[Shabbat]] and [[Yom Tov]] it’ll help make sure one doesn’t forget adding the appropriate paragraphs. <Ref>Mishna Brurah 185:3 </ref><br />
<br />
==Reciting Birkat Hamazon in the Presence of Feces or Urine==<br />
# It’s forbidden to say any Bracha or Torah within 4 [[amot]] of feces. However, after the fact, if one said Birkat HaMazon one should say Birkat HaMazon again, but if one said Birkat Mazon within 4 [[amot]] of urine one doesn’t go back to make Birkat Hamazon. <Ref>S”A 185:4, Mishna Brurah 185:7-8 </ref><br />
<br />
==Who's obligated to say Birkat HaMazon==<br />
# There is a dispute whether women are obligated in Birkat HaMazon on Torah level or only Rabbinically. Therefore, if a woman ate bread and is full and is now unsure whether she said Birkat HaMazon, there’s is a dispute whether she should say it to be sure and there’s what to rely on to make it to be sure. Additionally, a woman can fulfill the obligation of a man if he listens to her Birkat HaMazon, however, she shouldn’t fulfill his obligation if the man ate to satisfaction but rather one if he ate a [[Kezayit]] and not to satisfaction. <Ref>Shulchan Aruch 186:1, Mishna Brurah 186:3. See Shitat HaKadmonim (last page of bava kama) referenced on the [[Mitzvot_Aseh_SheHazman_Grama]] page regarding the obligation of women in Birkat HaMazon. </ref><br />
# A child, who isn't yet [[Bar Mitzvah]]'ed, is obligated to say Birkat HaMazon on a derabbanan level because of [[Chinuch]]. <ref>Shulchan Aruch 186:2. Rav Moshe HaLevi (Birkat Hashem v. 2, p. 317) writes that after the fact a child who said the Birkat HaMazon in order to fulfill the obligation of an adult has fulfilled his obligation. Rabbi Mansour on [http://www.dailyhalacha.com/displayRead.asp?readID=1584 dailyhalacha.com] quotes this as halacha. </ref>Therefore, a child can't fulfill the obligation of an adult who doesn't know how to say Birkat HaMazon unless the adult didn't eat until he was satisfied, otherwise the adult is obligated on a deoritta level to say Birkat HaMazon and can't fulfill his obligation with that of a child.<ref>Shulchan Aruch 186:2. Mishna Brurah 186:6 writes that a child shouldn't fulfill the obligation of a woman because perhaps the woman's obligation is deoritta whereas the child's is only derabbanan. Mishna Brurah 186:7 adds that there is a dispute whether a child who didn't eat to satisfaction can fulfill the obligation of an adult considering that the child is only obligation by force of two derabbanan factors. He concludes that one should be stringent. </ref><br />
# Some say that children from the age of 6 should say Birkat Hamazon. <ref>[http://www.dailyhalacha.com/displayRead.asp?readID=1584 Rabbi Mansour on dailyhalacha.com] writes that parents should ensure that children from the age of 6 say Birkat HaMazon.</ref><br />
<br />
==One Who Does Not Know Birkat HaMazon In Its Entirety==<br />
# If one only knows the first three [[Brachot]] of Birkat HaMazon one should say those [[Brachot]], however, if one only knows some of the first three [[Brachot]] but not all of them, according to Sephardim, he shouldn’t say Birkat HaMazon at all, but according to Ashkenazim, if he was full then he should say the [[Brachot]] he knows. <Ref>S”A 194:3, Mishna Brurah 194:13 </ref><br />
==Making Birkat HaMazon Over Wine==<br />
# It’s preferable to make a Birkat HaMazon over a cup of wine when making a [[Zimmun]] of three. <Ref>S”A 182:1, Kitzur Shulchan Aruch 45:1, Mishna Brurah 182:4 </ref><br />
# When reciting Birkat Hamazon over a cup of wine, one should raise up the cup of wine a [[Tefach]].<ref>S”A 183:4 states that when making Birkat Hamazon over a cup of wine one should raise it up a [[Tefach]].</ref><br />
# However, if one doesn’t have wine in the house one may use Chamer Medina (a drink which is drunk in the country but isn’t water). <Ref>Kitzur Shulchan Aruch 45:1, Mishna Brurah 182:14 </ref><br />
# If one drank from the cup of wine the cup is considered tainted and unfit for making on it Birkat HaMazon until one fixes it by filling it up with wine or water. <Ref>S”S 182:3 and 182:6</ref><br />
# The cup used in [[making Birkat HaMazon over wine]] should be washed out in the inside and outside before it is used, however, if it is already clean it doesn't need to be cleaned.<ref>Shulchan Aruch 183:1</ref><br />
# The cup of wine should be filled up completely. <Ref>Rama 183:2</ref><br />
# The cup of wine must have a [[Reviyit]] as a minimum, but it is preferable to have it filled up completely. Some have the practice to fill it up so that it spills over the sides and some don't fill it up so much that it spills over. <ref>Rama 183:2, Mishna Brurah 183:9</ref><br />
<br />
==Regarding Reciting Birkat Hamazon While Drunk==<br />
# [[Avoiding Davening After Drinking Intoxicating Beverages]]<br />
<br />
==Clearing the Table==<br />
# One should leave some bread on the table why he says [[birkat hamazon]]. <ref> Contemporary Questions in Halacha and Hashkafa pg. 90, Shulchan Aruch 180:2 based on the Gemara in Sanhedrin 92a which says that if you don't leave bread on the table you will not see a sign of blessing. Mishna Brurah 180:2 writes that this is so we can have bread ready in case poor people come in hungry. </ref> If no bread remains one should place some other bread on the table. <ref> [http://www.dailyhalacha.com/Display.asp?ClipID=2588 Rabbi Eli Mansour] </ref><br />
# Some have the practice of removing the knife before birkat hamazon. <ref> Shulchan Aruch 180:5, see [http://www.dailyhalacha.com/Display.asp?ClipDate=5/20/2009 for several different explanations of this custom </ref> This applies on Shabbat and weekdays, and with plastic or metal knives. <ref> [http://www.dailyhalacha.com/Display.asp?ClipDate=5/20/2009 Rabbi Eli Mansour] </ref> This is not necessary for al hamichya of boreh nefashot after a snack <ref> Sh"t Rivivot Ephraim 1:136:2 </ref><br />
<br />
==Text==<br />
===Magdil/Migdol===<br />
# The practice is that during the week the pasuk recited at the end of Birkat Hamazon is recited as magdil (מגדיל) yeshuot malko, while on Shabbat it is changed to Migdol (מגדול) yeshuot malko. <ref> Ben Ish Chai Year 1, Parashat Chukat: Halacha 19 writes that this is based on mystilcal reasons </ref><br />
# At the end of [[Birkat HaMazon]] for [[Melava Malka]], some authorities hold that one should say say "migdol yishuot malko" like on [[shabbat]] itself, instead of "magdil yishuot"<ref> Kaf Hachaim 189:11</ref>, while others say that one should say the regular "magdil yishuot" on [[Melava Malka]] just like during the week. <ref>Yalkut Yosef (Kitzur Shulchan Aruch 300:4) </ref><br />
<br />
==If one didn't have the text where they ate==<br />
# One could just say the last 6 words of the first paragraph after the [[Zimmun]].<br />
# Get a Siddur and return to the table or room which the meal was eaten and say the prayer.<br />
<br />
==Related Pages==<br />
*[[Bracha Achrona]]<br />
==Sources==<br />
<references/><br />
[[Category:Brachot]]</div>Halachahttps://halachipedia.com/index.php?title=Birkat_Hamazon&diff=17807Birkat Hamazon2015-10-21T14:50:26Z<p>Halacha: </p>
<hr />
<div>[[Birkat HaMazon]] is a special prayer said after eating a meal with bread, thanking God for the food He has given us, as well as beseeching Him to keep providing for us, among other [[Tefillah|Tefillot]]. It contains several blessings, composed by numerous people, including Moshe Rabbeinu, Yehoshua, King David, and Rabban Gamliel. Special insertions are made for the [[Yom tov|Yamim Tovim]], [[Shabbat]], [[Chanukah]], and [[Purim]].<br />
==Preparations for Birkat HaMazon==<br />
# One must not remove the tablecloth or the bread from the table until after those who have eaten have recited Birkat HaMazon. <ref> Yalkut Yosef, Berachot II, 180:1 </ref><br />
# One should leave bread on the table or else he will never experience Hashem's blessing. <ref> Yalkut Yosef, Berachot II, 180:2 </ref><br />
# If one eats a sandwich and is not seated at a table then he should leave some bread in his lunch box for Birkat HaMazon so that it will be possible for Hashem's blessing to come to him. Nowadays, it is sufficient to leave crumbs for this purpose. <ref> Yalkut Yosef, Berachot II, 180:3 </ref><br />
<br />
==Interruptions in Birkat HaMazon==<br />
# One shouldn’t interrupt Birkat HaMazon at all to answer or greet someone. <Ref>S”A 183:8 writes that some say that in regards to greeting or answering someone Birkat HaMazon is judged like [[Shemona Esreh]] when one doesn't interrupt to answer anyone. Halacha Brurah 183:28 writes that this opinion quoted in Shulchan Aruch is accepted as Halacha. The Mishna Brurahh 183:1 explains that Birkat HaMazon is similar to [[Shemona Esreh]] in that it may only be said in one place and not while one is moving. </ref><br />
# According to Ashkenazim, one should finish before the mezamen (the one who lead the [[Zimmun]]) finishes each Bracha so that one can answer [[Amen]] to his Bracha, however, the Sephardic minhag is not to answer [[Amen]] during Birkat HaMazon.<ref>Halacha Brurah 183:27</ref><br />
# One shouldn't interrupt in the first three [[Brachot]] of Birkat HaMazon to answer [[Kaddish]], [[Kedusha]], or [[Barchu]], however, in the middle of the fourth Bracha one may answer [[Kaddish]] or [[Kedusha]] as long as one already said Baruch Atta Hashem Elokenu Melech HaOlam and part of the middle of the Bracha. <ref>Yabia Omer 1:11, Yalkut Yosef 183:5</ref><br />
# It is proper not to interrupt in middle of the Harachaman section of Birkat HaMazon, however, according to the strict halacha it is permissible to interrupt at that point, yet if one is [[making Birkat HaMazon over wine]] one shouldn't interrupt.<ref>Yalkut Yosef (vol 3, p 265)</ref><br />
# It is permissible to answer [[Kaddish]], [[Kedusha]], or [[Amen]] to a Bracha in the Harachaman section of Birkat HaMazon.<Ref>Yalkut Yosef (vol 3, p 265)</ref><br />
<br />
==Saying it sitting==<br />
# One should sit during Birkat HaMazon whether one ate while seated or standing for at least the four [[Brachot]] of Birkat HaMazon. <Ref>S”A 183:9, Mishna Brurah 183:31, Tosafot [[Berachot]] 51b, Chazon Ovadia [[Berachot]] page 84 , Kitzur S"A 44:6</ref> <br />
# If one was traveling on the road and ate while traveling he may say Birkat HaMazon also while traveling. <Ref>S”A 183:11, Mishna Brurah 183:36 </ref><br />
# One should sit while making a [[Bracha Achat Mein Shalosh]] at least when it’s for [[Mezonot]] ([[Al HaMichya]]). <Ref>S”A 183:10, Mishna Brurah 183:35 quoting the Gra </ref><br />
# It’s forbidden to say Birkat HaMazon or any Bracha while doing work. <Ref>S”A 183:12, Mishna Brurah 183:37 </ref><br />
<br />
==If one left where one ate==<br />
# If one ate and left that place intentionally, one must return to the place where one ate and if one made Birkat HaMazon in the second place one has fulfilled one’s obligation after the fact. If one ate and left that place unintentionally, one should return to the place where one ate unless there’s a great need. <Ref>S”A 184:1, Mishna Brurah 184:5, 184:7 </ref><br />
# This is only the case if one doesn’t have bread with him in the second place, however, if one has bread in the second place, one may eat it there (eat a piece even if it’s less than a [[Kezayit]]) and then make Birkat HaMazon there. (This doesn’t mean that one may leave one’s place initially but only in a after the fact situation.) <Ref>S”A 184:2 </ref><br />
# According to Ashkenazim, [[Al HaMichya]] should be said in the place where one ate and so if one left it would have the same law as Birkat HaMazon. <Ref>Mishna Brurah 184:12 quoting the Gra </ref><br />
==If one is in doubt if one said Birkat HaMazon==<br />
# If one ate and was full and now is unsure whether one said Birkat HaMazon, preferably one should have another [[Kezayit]] (upon which one should wash and say [[HaMotzei]]) and then say Birkat HaMazon, however, the strict law is that one should said Birkat HaMazon in cases of doubt. <Ref>S”A 184:4, Mishna Brurah 184:15, Kaf HaChaim 184:15 </ref><br />
# If a person ate bread and is full but is in doubt whether he said Birkat HaMazon, one must go back and say Birkat HaMazon. According to Ashkenazim, one should say the entire Birkat HaMazon, whereas according to Sephardim, one should only say the first 3 [[Brachot]]. <Ref> S”A 184:4 rules that if a person is in doubt whether he said Birkat HaMazon he has to go back and say it since Birkat HaMazon is deoraitta we don’t apply the general rule of Safek [[Brachot]] Lehakel. Mishna Brurah 184:13 comments that when one repeats the [[benching]] one must say all four [[Brachot]] even though the fourth one is only derabbanan so that people don’t disregard it’s importance. However, the Sephardic achronim including the Kaf HaChaim (184:15) and Yalkut Yosef ([[Brachot]] pg 282) argue that since the fourth Bracha is derabbanan we apply the rule of Safek [[Brachot]] without concern for a remote possibility of those who will degrade the fourth Bracha. </ref><br />
# If a person ate a [[Kezayit]] of bread but wasn’t full, and now is in doubt whether he said Birkat HaMazon he shouldn’t go back and make Birkat HaMazon, but it’s preferable to wash again, make [[Hamotzei]], eat a [[Kezayit]] and make Birkat HaMazon. <Ref> Shulchan Aruch 184:4. Mishna Brurah 184:15 writes that according to many Rishonim only if one ate and is full is one Biblically obligated, therefore if one only had a [[Kezayit]] and is in doubt whether he said Birkat HaMazon one shouldn’t go back and say it out of doubt, rather it’s preferable to wash again, make [[hamotzei]], eat a [[Kezayit]] and make Birkat HaMazon. This is also the opinion of Yalkut Yosef ([[Brachot]] 286). </ref><br />
# If a person ate bread and is still thirsty becuase he didn't drink enough during the meal and now has a doubt whether he said Birkat HaMazon, some say he should repeat Birkat HaMazon and some say not to repeat it. <ref> yalkut Yosef ([[Brachot]] pg 289) writes that since the opinion of Shulchan Aruch is that even if one is still thirsty the obligation of Birkat HaMazon is Deoritta, in cases of doubt one should go back and say Birkat HaMazon. However, Kaf HaChaim 184:26, Ben Ish Chai. and Or Letzion 13:6 hold that since there's an opinion that Birkat HaMazon is only Derabbanan if one is still thirsty one shouldn't go back and say Birkat HaMazon. </ref><br />
# A woman who ate bread and is unsure whether she said Birkat HaMazon, she should hear it from someone else or wash again and make another [[HaMotzei]] to remove herself from doubt. However, if that's impossible, Ashkenazim hold that she may say Birkat HaMazon, but according to Sephardim she is not supposed Birkat HaMazon out of doubt. <ref> Ben Ish Chai Chukat 9, Kaf HaChaim 184:25, [[Rabbi Ovadyah Yosef]] in Sh"t Yacheve Daat 6:10, and Halacha Brurah 184:10 (explained in Sh"t Otzerot Yosef 7:7)hold that a woman is possibly obligated Deoritta and so in a case of doubt we revert to the rule of Safek [[Brachot]] and so a woman wouldn't return and make the bracha. However, the Mishna Brurah 186:3 holds that there's enough to rely on for a woman to go back and make Birkat HaMazon if she wants. This is also the opinion of Rabbi Binyamin Zilber quoted in VeZot HaBracha (pg 351). </ref><br />
<br />
==How long does one have to say Birkat HaMazon?==<br />
<!-- IF ONE CHANGES THIS SECTION ALSO CHANGE IT ON THE BRACHA ACHRONA PAGE --><br />
# If one ate bread and is full, preferably one should make Birkat HaMazon within 72 minutes and after the fact, one may make it as long as one is full from what one ate. However, after 72 minutes, if one is a little hungry, one can no longer make the Birkat HaMazon. <Ref> S”A 184:5 writes that one may Birkat HaMazon until one is hungry again. Vezot HaBracha (pg 49, chapter 5) and Yalkut Yosef ([[Brachot]] pg 300) rule that if one didn’t make Birkat HaMazon until after 72 minutes, one may surely recite Birkat HaMazon as long as one is still full and one isn't hungry. Vezot HaBracha quotes Rav Elyashiv who says that it’s preferable to eat a little more before making Birkat HaMazon. Aruch HaShulchan 184:7 and 8 writes that since we don't know the precise determination of when we're still full must make Birkat HaMazon within 72 minutes and if one didn't then one should eat another [[Kezayit]] and then say Birkat HaMazon. Kaf HaChaim 184:28 writes that in order to fulfill all opinions if it has been 72 minutes one should eat another [[Kezayit]] and if one doesn't have bread one may make Birkat HaMazon as long as one is full.</ref><br />
# If it’s past 72 minutes and one is in doubt whether one is still full one can make Birkat HaMazon, yet, it’s preferable to eat another [[Kezayit]] before making Birkat Hamazon. <Ref> Mishna Brurah 184:15, Vezot HaBracha (pg 49, chapter 5) </ref><br />
# However, if one just had a [[Kezayit]] and was not full, one should try to make the Birkat HaMazon right away and if one didn't one may only make Birkat HaMazon up to 72 minutes after one ate. <ref> Yalkut Yosef ([[Brachot]] pg 300), Mishna Brurah 184:20 </ref> Some add that if one waited more than a half hour it's preferable to have another [[Kezayit]] of bread before making Birkat HaMazon. <ref>Vezot HaBracha (chap 5, pg 50) </ref><br />
# If one has a very long meal and continues to have appetizers or drinks, one may make the Birkat HaMazon as long as the meal continues even 4 or 5 hours. <ref> Mishna Brurah 184:18, Vezot HaBracha (chap 5, pg 50), Yalkut Yosef ([[Brachot]] pg 301) </ref> One should have something to eat or drink every 72 minutes, however, if one didn't then one may still say Birkat HaMazon. <ref>Vezot HaBracha (chap 5, pg 51) quoting the Magen Avraham 184:9 </ref><br />
<br />
==Minimum amount of bread==<br />
# One is not obligated to recite Birkat HaMazon unless one eat a minimum of a [[Kezayit]] of bread. <Ref>S”A 168:9, 184:6, and 210:1 </ref> The amount of bread necessary in order to make [[HaMotzei]] and [[Netilat_Yadayim_for_a_meal|Netilat Yadayim]] are discussed in the articles specific to those topics. <br />
# How large is a kzayit of bread? According to Ashkenazim the [[Kezayit]] is slightly less than one ounze of volume. A good approximation is half the center piece of a 1 lb rye bread. <ref> Halachos of [[Brachos]] Addendum 1, pg 246 </ref> According to Sephardim the [[Kezayit]] is 27 grams in weight. <ref> Yalkut Yosef 158:4 </ref> For more specific halachot about [[Kezayit]], see the [[Halachot of Kezayit]].<br />
<br />
==In any language==<br />
# It’s preferable to say Birkat HaMazon in Hebrew, but strictly speaking it is permissible to say it in any language one understands. <Ref>S”A 185:1, Mishna Brurah 185:1 </ref><br />
==Saying it aloud==<br />
# One should say Birkat HaMazon loud enough that one can hear oneself say the words, however if one said it quietly one fulfills one’s obligation as long as one enunciated the words with one’s lips and didn’t just read or think it. <ref>S”A 185:2, Mishna Brurah 185:2, Chazon Ovadia [[Berachot]] page 94, Mikor Chaim 101:2. Birkei Yosef 185:2 as well as the Shaare Teshuva 185:1 say in the name of the Sefer Charedim that if you cannot hear yourself most poskim hold that you didn't fulfill your obligation and based on that the Chesed La'alafim 185:1 and Ben Ish Chai Chukat 7 says that you should eat more bread and say [[birkat hamazon]]. However, Chacham Ovadia Yosef in Chazon Ovadia [[Berachot]] page 94-95 says this is based on a mistaken understanding of the sefer charedim and most poskim including rif, rambam, rosh, behag, sheiltot, eshkol, Smag, Raah, Meir, Ra'avyah, Or Zarua, Rabbeinu Yerucham, Orchot Chayim, Riaz, Tur and Shulchan Aruch all hold that you have fulfilled your obligation as long as you enunciated the words with your lips and therefore you wouldn't need to go back to eat more bread. </ref><br />
# It’s better to say Birkat HaMazon out loud in order to inspire having proper intent and also on [[Shabbat]] and [[Yom Tov]] it’ll help make sure one doesn’t forget adding the appropriate paragraphs. <Ref>Mishna Brurah 185:3 </ref><br />
<br />
==Reciting Birkat Hamazon in the Presence of Feces or Urine==<br />
# It’s forbidden to say any Bracha or Torah within 4 [[amot]] of feces. However, after the fact, if one said Birkat HaMazon one should say Birkat HaMazon again, but if one said Birkat Mazon within 4 [[amot]] of urine one doesn’t go back to make Birkat Hamazon. <Ref>S”A 185:4, Mishna Brurah 185:7-8 </ref><br />
<br />
==Who's obligated to say Birkat HaMazon==<br />
# There is a dispute whether women are obligated in Birkat HaMazon on Torah level or only Rabbinically. Therefore, if a woman ate bread and is full and is now unsure whether she said Birkat HaMazon, there’s is a dispute whether she should say it to be sure and there’s what to rely on to make it to be sure. Additionally, a woman can fulfill the obligation of a man if he listens to her Birkat HaMazon, however, she shouldn’t fulfill his obligation if the man ate to satisfaction but rather one if he ate a [[Kezayit]] and not to satisfaction. <Ref>Shulchan Aruch 186:1, Mishna Brurah 186:3. See Shitat HaKadmonim (last page of bava kama) referenced on the [[Mitzvot_Aseh_SheHazman_Grama]] page regarding the obligation of women in Birkat HaMazon. </ref><br />
# A child, who isn't yet [[Bar Mitzvah]]'ed, is obligated to say Birkat HaMazon on a derabbanan level because of [[Chinuch]]. <ref>Shulchan Aruch 186:2. Rav Moshe HaLevi (Birkat Hashem v. 2, p. 317) writes that after the fact a child who said the Birkat HaMazon in order to fulfill the obligation of an adult has fulfilled his obligation. Rabbi Mansour on [http://www.dailyhalacha.com/displayRead.asp?readID=1584 dailyhalacha.com] quotes this as halacha. </ref>Therefore, a child can't fulfill the obligation of an adult who doesn't know how to say Birkat HaMazon unless the adult didn't eat until he was satisfied, otherwise the adult is obligated on a deoritta level to say Birkat HaMazon and can't fulfill his obligation with that of a child.<ref>Shulchan Aruch 186:2. Mishna Brurah 186:6 writes that a child shouldn't fulfill the obligation of a woman because perhaps the woman's obligation is deoritta whereas the child's is only derabbanan. Mishna Brurah 186:7 adds that there is a dispute whether a child who didn't eat to satisfaction can fulfill the obligation of an adult considering that the child is only obligation by force of two derabbanan factors. He concludes that one should be stringent. </ref><br />
# Some say that children from the age of 6 should say Birkat Hamazon. <ref>[http://www.dailyhalacha.com/displayRead.asp?readID=1584 Rabbi Mansour on dailyhalacha.com] writes that parents should ensure that children from the age of 6 say Birkat HaMazon.</ref><br />
<br />
==One Who Does Not Know Birkat HaMazon In Its Entirety==<br />
# If one only knows the first three [[Brachot]] of Birkat HaMazon one should say those [[Brachot]], however, if one only knows some of the first three [[Brachot]] but not all of them, according to Sephardim, he shouldn’t say Birkat HaMazon at all, but according to Ashkenazim, if he was full then he should say the [[Brachot]] he knows. <Ref>S”A 194:3, Mishna Brurah 194:13 </ref><br />
==Making Birkat HaMazon Over Wine==<br />
# It’s preferable to make a Birkat HaMazon over a cup of wine when making a [[Zimmun]] of three. <Ref>S”A 182:1, Kitzur Shulchan Aruch 45:1, Mishna Brurah 182:4 </ref><br />
# When reciting Birkat Hamazon over a cup of wine, one should raise up the cup of wine a [[Tefach]].<ref>S”A 183:4 states that when making Birkat Hamazon over a cup of wine one should raise it up a [[Tefach]].</ref><br />
# However, if one doesn’t have wine in the house one may use Chamer Medina (a drink which is drunk in the country but isn’t water). <Ref>Kitzur Shulchan Aruch 45:1, Mishna Brurah 182:14 </ref><br />
# If one drank from the cup of wine the cup is considered tainted and unfit for making on it Birkat HaMazon until one fixes it by filling it up with wine or water. <Ref>S”S 182:3 and 182:6</ref><br />
# The cup used in [[making Birkat HaMazon over wine]] should be washed out in the inside and outside before it is used, however, if it is already clean it doesn't need to be cleaned.<ref>Shulchan Aruch 183:1</ref><br />
# The cup of wine should be filled up completely. <Ref>Rama 183:2</ref><br />
# The cup of wine must have a [[Reviyit]] as a minimum, but it is preferable to have it filled up completely. Some have the practice to fill it up so that it spills over the sides and some don't fill it up so much that it spills over. <ref>Rama 183:2, Mishna Brurah 183:9</ref><br />
<br />
==Regarding Reciting Birkat Hamazon While Drunk==<br />
# [[Avoiding Davening After Drinking Intoxicating Beverages]]<br />
<br />
==Clearing the Table==<br />
# One should leave some bread on the table why he says [[birkat hamazon]]. <ref> Contemporary Questions in Halacha and Hashkafa pg. 90, Shulchan Aruch 180:2 based on the Gemara in Sanhedrin 92a which says that if you don't leave bread on the table you will not see a sign of blessing. Mishna Brurah 180:2 writes that this is so we can have bread ready in case poor people come in hungry. </ref> If no bread remains one should place some other bread on the table. <ref> [http://www.dailyhalacha.com/Display.asp?ClipID=2588 Rabbi Eli Mansour] </ref><br />
# Some have the practice of removing the knife before birkat hamazon. <ref> Shulchan Aruch 180:5, see [http://www.dailyhalacha.com/Display.asp?ClipDate=5/20/2009 for several different explanations of this custom </ref> This applies on Shabbat and weekdays, and with plastic or metal knives. <ref> [http://www.dailyhalacha.com/Display.asp?ClipDate=5/20/2009 Rabbi Eli Mansour] </ref> This is not necessary for al hamichya of boreh nefashot after a snack <ref> Sh"t Rivivot Ephraim 1:136:2 </ref><br />
<br />
==Text==<br />
===Magdil/Migdol===<br />
# The practice is that during the week the pasuk recited at the end of Birkat Hamazon is recited as magdil (מגדיל) yeshuot malko, while on Shabbat it is changed to Migdol (מגדול) yeshuot malko. <ref> Ben Ish Chai Year 1, Parashat Chukat: Halacha 19 writes that this is based on mystilcal reasons </ref><br />
# At the end of [[Birkat HaMazon]] for [[Melava Malka]], some authorities hold that one should say say "migdol yishuot malko" like on [[shabbat]] itself, instead of "magdil yishuot"<ref> Kaf Hachaim 189:11</ref>, while others say that one should say the regular "magdil yishuot" on [[Melava Malka]] just like during the week. <ref>Yalkut Yosef (Kitzur Shulchan Aruch 300:4) </ref><br />
<br />
==If one didn't have the text where they ate==<br />
# One could just say the last 6 words of the first paragraph after the [[Zimmun]].<br />
# Get a Siddur and return to the table or room which the meal was eaten and say the [[Birkat HaMazon]]<br />
==Related Pages==<br />
*[[Bracha Achrona]]<br />
==Sources==<br />
<references/><br />
[[Category:Brachot]]</div>Halachahttps://halachipedia.com/index.php?title=Birkat_Hamazon&diff=17806Birkat Hamazon2015-10-21T14:50:20Z<p>Halacha: </p>
<hr />
<div>[[Birkat HaMazon]] is a special prayer said after eating a meal with bread, thanking God for the food He has given us, as well as beseeching Him to keep providing for us, among other [[Tefillah|Tefillot]]. It contains several blessings, composed by numerous people, including Moshe Rabbeinu, Yehoshua, King David, and Rabban Gamliel. Special insertions are made for the [[Yom tov|Yamim Tovim]], [[Shabbat]], [[Chanukah]], and [[Purim]].<br />
==Preparations for Birkat HaMazon==<br />
# One must not remove the tablecloth or the bread from the table until after those who have eaten have recited Birkat HaMazon. <ref> Yalkut Yosef, Berachot II, 180:1 </ref><br />
# One should leave bread on the table or else he will never experience Hashem's blessing. <ref> Yalkut Yosef, Berachot II, 180:2 </ref><br />
# If one eats a sandwich and is not seated at a table then he should leave some bread in his lunch box for Birkat HaMazon so that it will be possible for Hashem's blessing to come to him. Nowadays, it is sufficient to leave crumbs for this purpose. <ref> Yalkut Yosef, Berachot II, 180:3 </ref><br />
<br />
==Interruptions in Birkat HaMazon==<br />
# One shouldn’t interrupt Birkat HaMazon at all to answer or greet someone. <Ref>S”A 183:8 writes that some say that in regards to greeting or answering someone Birkat HaMazon is judged like [[Shemona Esreh]] when one doesn't interrupt to answer anyone. Halacha Brurah 183:28 writes that this opinion quoted in Shulchan Aruch is accepted as Halacha. The Mishna Brurahh 183:1 explains that Birkat HaMazon is similar to [[Shemona Esreh]] in that it may only be said in one place and not while one is moving. </ref><br />
# According to Ashkenazim, one should finish before the mezamen (the one who lead the [[Zimmun]]) finishes each Bracha so that one can answer [[Amen]] to his Bracha, however, the Sephardic minhag is not to answer [[Amen]] during Birkat HaMazon.<ref>Halacha Brurah 183:27</ref><br />
# One shouldn't interrupt in the first three [[Brachot]] of Birkat HaMazon to answer [[Kaddish]], [[Kedusha]], or [[Barchu]], however, in the middle of the fourth Bracha one may answer [[Kaddish]] or [[Kedusha]] as long as one already said Baruch Atta Hashem Elokenu Melech HaOlam and part of the middle of the Bracha. <ref>Yabia Omer 1:11, Yalkut Yosef 183:5</ref><br />
# It is proper not to interrupt in middle of the Harachaman section of Birkat HaMazon, however, according to the strict halacha it is permissible to interrupt at that point, yet if one is [[making Birkat HaMazon over wine]] one shouldn't interrupt.<ref>Yalkut Yosef (vol 3, p 265)</ref><br />
# It is permissible to answer [[Kaddish]], [[Kedusha]], or [[Amen]] to a Bracha in the Harachaman section of Birkat HaMazon.<Ref>Yalkut Yosef (vol 3, p 265)</ref><br />
<br />
==Saying it sitting==<br />
# One should sit during Birkat HaMazon whether one ate while seated or standing for at least the four [[Brachot]] of Birkat HaMazon. <Ref>S”A 183:9, Mishna Brurah 183:31, Tosafot [[Berachot]] 51b, Chazon Ovadia [[Berachot]] page 84 , Kitzur S"A 44:6</ref> <br />
# If one was traveling on the road and ate while traveling he may say Birkat HaMazon also while traveling. <Ref>S”A 183:11, Mishna Brurah 183:36 </ref><br />
# One should sit while making a [[Bracha Achat Mein Shalosh]] at least when it’s for [[Mezonot]] ([[Al HaMichya]]). <Ref>S”A 183:10, Mishna Brurah 183:35 quoting the Gra </ref><br />
# It’s forbidden to say Birkat HaMazon or any Bracha while doing work. <Ref>S”A 183:12, Mishna Brurah 183:37 </ref><br />
<br />
==If one left where one ate==<br />
# If one ate and left that place intentionally, one must return to the place where one ate and if one made Birkat HaMazon in the second place one has fulfilled one’s obligation after the fact. If one ate and left that place unintentionally, one should return to the place where one ate unless there’s a great need. <Ref>S”A 184:1, Mishna Brurah 184:5, 184:7 </ref><br />
# This is only the case if one doesn’t have bread with him in the second place, however, if one has bread in the second place, one may eat it there (eat a piece even if it’s less than a [[Kezayit]]) and then make Birkat HaMazon there. (This doesn’t mean that one may leave one’s place initially but only in a after the fact situation.) <Ref>S”A 184:2 </ref><br />
# According to Ashkenazim, [[Al HaMichya]] should be said in the place where one ate and so if one left it would have the same law as Birkat HaMazon. <Ref>Mishna Brurah 184:12 quoting the Gra </ref><br />
==If one is in doubt if one said Birkat HaMazon==<br />
# If one ate and was full and now is unsure whether one said Birkat HaMazon, preferably one should have another [[Kezayit]] (upon which one should wash and say [[HaMotzei]]) and then say Birkat HaMazon, however, the strict law is that one should said Birkat HaMazon in cases of doubt. <Ref>S”A 184:4, Mishna Brurah 184:15, Kaf HaChaim 184:15 </ref><br />
# If a person ate bread and is full but is in doubt whether he said Birkat HaMazon, one must go back and say Birkat HaMazon. According to Ashkenazim, one should say the entire Birkat HaMazon, whereas according to Sephardim, one should only say the first 3 [[Brachot]]. <Ref> S”A 184:4 rules that if a person is in doubt whether he said Birkat HaMazon he has to go back and say it since Birkat HaMazon is deoraitta we don’t apply the general rule of Safek [[Brachot]] Lehakel. Mishna Brurah 184:13 comments that when one repeats the [[benching]] one must say all four [[Brachot]] even though the fourth one is only derabbanan so that people don’t disregard it’s importance. However, the Sephardic achronim including the Kaf HaChaim (184:15) and Yalkut Yosef ([[Brachot]] pg 282) argue that since the fourth Bracha is derabbanan we apply the rule of Safek [[Brachot]] without concern for a remote possibility of those who will degrade the fourth Bracha. </ref><br />
# If a person ate a [[Kezayit]] of bread but wasn’t full, and now is in doubt whether he said Birkat HaMazon he shouldn’t go back and make Birkat HaMazon, but it’s preferable to wash again, make [[Hamotzei]], eat a [[Kezayit]] and make Birkat HaMazon. <Ref> Shulchan Aruch 184:4. Mishna Brurah 184:15 writes that according to many Rishonim only if one ate and is full is one Biblically obligated, therefore if one only had a [[Kezayit]] and is in doubt whether he said Birkat HaMazon one shouldn’t go back and say it out of doubt, rather it’s preferable to wash again, make [[hamotzei]], eat a [[Kezayit]] and make Birkat HaMazon. This is also the opinion of Yalkut Yosef ([[Brachot]] 286). </ref><br />
# If a person ate bread and is still thirsty becuase he didn't drink enough during the meal and now has a doubt whether he said Birkat HaMazon, some say he should repeat Birkat HaMazon and some say not to repeat it. <ref> yalkut Yosef ([[Brachot]] pg 289) writes that since the opinion of Shulchan Aruch is that even if one is still thirsty the obligation of Birkat HaMazon is Deoritta, in cases of doubt one should go back and say Birkat HaMazon. However, Kaf HaChaim 184:26, Ben Ish Chai. and Or Letzion 13:6 hold that since there's an opinion that Birkat HaMazon is only Derabbanan if one is still thirsty one shouldn't go back and say Birkat HaMazon. </ref><br />
# A woman who ate bread and is unsure whether she said Birkat HaMazon, she should hear it from someone else or wash again and make another [[HaMotzei]] to remove herself from doubt. However, if that's impossible, Ashkenazim hold that she may say Birkat HaMazon, but according to Sephardim she is not supposed Birkat HaMazon out of doubt. <ref> Ben Ish Chai Chukat 9, Kaf HaChaim 184:25, [[Rabbi Ovadyah Yosef]] in Sh"t Yacheve Daat 6:10, and Halacha Brurah 184:10 (explained in Sh"t Otzerot Yosef 7:7)hold that a woman is possibly obligated Deoritta and so in a case of doubt we revert to the rule of Safek [[Brachot]] and so a woman wouldn't return and make the bracha. However, the Mishna Brurah 186:3 holds that there's enough to rely on for a woman to go back and make Birkat HaMazon if she wants. This is also the opinion of Rabbi Binyamin Zilber quoted in VeZot HaBracha (pg 351). </ref><br />
<br />
==How long does one have to say Birkat HaMazon?==<br />
<!-- IF ONE CHANGES THIS SECTION ALSO CHANGE IT ON THE BRACHA ACHRONA PAGE --><br />
# If one ate bread and is full, preferably one should make Birkat HaMazon within 72 minutes and after the fact, one may make it as long as one is full from what one ate. However, after 72 minutes, if one is a little hungry, one can no longer make the Birkat HaMazon. <Ref> S”A 184:5 writes that one may Birkat HaMazon until one is hungry again. Vezot HaBracha (pg 49, chapter 5) and Yalkut Yosef ([[Brachot]] pg 300) rule that if one didn’t make Birkat HaMazon until after 72 minutes, one may surely recite Birkat HaMazon as long as one is still full and one isn't hungry. Vezot HaBracha quotes Rav Elyashiv who says that it’s preferable to eat a little more before making Birkat HaMazon. Aruch HaShulchan 184:7 and 8 writes that since we don't know the precise determination of when we're still full must make Birkat HaMazon within 72 minutes and if one didn't then one should eat another [[Kezayit]] and then say Birkat HaMazon. Kaf HaChaim 184:28 writes that in order to fulfill all opinions if it has been 72 minutes one should eat another [[Kezayit]] and if one doesn't have bread one may make Birkat HaMazon as long as one is full.</ref><br />
# If it’s past 72 minutes and one is in doubt whether one is still full one can make Birkat HaMazon, yet, it’s preferable to eat another [[Kezayit]] before making Birkat Hamazon. <Ref> Mishna Brurah 184:15, Vezot HaBracha (pg 49, chapter 5) </ref><br />
# However, if one just had a [[Kezayit]] and was not full, one should try to make the Birkat HaMazon right away and if one didn't one may only make Birkat HaMazon up to 72 minutes after one ate. <ref> Yalkut Yosef ([[Brachot]] pg 300), Mishna Brurah 184:20 </ref> Some add that if one waited more than a half hour it's preferable to have another [[Kezayit]] of bread before making Birkat HaMazon. <ref>Vezot HaBracha (chap 5, pg 50) </ref><br />
# If one has a very long meal and continues to have appetizers or drinks, one may make the Birkat HaMazon as long as the meal continues even 4 or 5 hours. <ref> Mishna Brurah 184:18, Vezot HaBracha (chap 5, pg 50), Yalkut Yosef ([[Brachot]] pg 301) </ref> One should have something to eat or drink every 72 minutes, however, if one didn't then one may still say Birkat HaMazon. <ref>Vezot HaBracha (chap 5, pg 51) quoting the Magen Avraham 184:9 </ref><br />
<br />
==Minimum amount of bread==<br />
# One is not obligated to recite Birkat HaMazon unless one eat a minimum of a [[Kezayit]] of bread. <Ref>S”A 168:9, 184:6, and 210:1 </ref> The amount of bread necessary in order to make [[HaMotzei]] and [[Netilat_Yadayim_for_a_meal|Netilat Yadayim]] are discussed in the articles specific to those topics. <br />
# How large is a kzayit of bread? According to Ashkenazim the [[Kezayit]] is slightly less than one ounze of volume. A good approximation is half the center piece of a 1 lb rye bread. <ref> Halachos of [[Brachos]] Addendum 1, pg 246 </ref> According to Sephardim the [[Kezayit]] is 27 grams in weight. <ref> Yalkut Yosef 158:4 </ref> For more specific halachot about [[Kezayit]], see the [[Halachot of Kezayit]].<br />
<br />
==In any language==<br />
# It’s preferable to say Birkat HaMazon in Hebrew, but strictly speaking it is permissible to say it in any language one understands. <Ref>S”A 185:1, Mishna Brurah 185:1 </ref><br />
==Saying it aloud==<br />
# One should say Birkat HaMazon loud enough that one can hear oneself say the words, however if one said it quietly one fulfills one’s obligation as long as one enunciated the words with one’s lips and didn’t just read or think it. <ref>S”A 185:2, Mishna Brurah 185:2, Chazon Ovadia [[Berachot]] page 94, Mikor Chaim 101:2. Birkei Yosef 185:2 as well as the Shaare Teshuva 185:1 say in the name of the Sefer Charedim that if you cannot hear yourself most poskim hold that you didn't fulfill your obligation and based on that the Chesed La'alafim 185:1 and Ben Ish Chai Chukat 7 says that you should eat more bread and say [[birkat hamazon]]. However, Chacham Ovadia Yosef in Chazon Ovadia [[Berachot]] page 94-95 says this is based on a mistaken understanding of the sefer charedim and most poskim including rif, rambam, rosh, behag, sheiltot, eshkol, Smag, Raah, Meir, Ra'avyah, Or Zarua, Rabbeinu Yerucham, Orchot Chayim, Riaz, Tur and Shulchan Aruch all hold that you have fulfilled your obligation as long as you enunciated the words with your lips and therefore you wouldn't need to go back to eat more bread. </ref><br />
# It’s better to say Birkat HaMazon out loud in order to inspire having proper intent and also on [[Shabbat]] and [[Yom Tov]] it’ll help make sure one doesn’t forget adding the appropriate paragraphs. <Ref>Mishna Brurah 185:3 </ref><br />
<br />
==Reciting Birkat Hamazon in the Presence of Feces or Urine==<br />
# It’s forbidden to say any Bracha or Torah within 4 [[amot]] of feces. However, after the fact, if one said Birkat HaMazon one should say Birkat HaMazon again, but if one said Birkat Mazon within 4 [[amot]] of urine one doesn’t go back to make Birkat Hamazon. <Ref>S”A 185:4, Mishna Brurah 185:7-8 </ref><br />
<br />
==Who's obligated to say Birkat HaMazon==<br />
# There is a dispute whether women are obligated in Birkat HaMazon on Torah level or only Rabbinically. Therefore, if a woman ate bread and is full and is now unsure whether she said Birkat HaMazon, there’s is a dispute whether she should say it to be sure and there’s what to rely on to make it to be sure. Additionally, a woman can fulfill the obligation of a man if he listens to her Birkat HaMazon, however, she shouldn’t fulfill his obligation if the man ate to satisfaction but rather one if he ate a [[Kezayit]] and not to satisfaction. <Ref>Shulchan Aruch 186:1, Mishna Brurah 186:3. See Shitat HaKadmonim (last page of bava kama) referenced on the [[Mitzvot_Aseh_SheHazman_Grama]] page regarding the obligation of women in Birkat HaMazon. </ref><br />
# A child, who isn't yet [[Bar Mitzvah]]'ed, is obligated to say Birkat HaMazon on a derabbanan level because of [[Chinuch]]. <ref>Shulchan Aruch 186:2. Rav Moshe HaLevi (Birkat Hashem v. 2, p. 317) writes that after the fact a child who said the Birkat HaMazon in order to fulfill the obligation of an adult has fulfilled his obligation. Rabbi Mansour on [http://www.dailyhalacha.com/displayRead.asp?readID=1584 dailyhalacha.com] quotes this as halacha. </ref>Therefore, a child can't fulfill the obligation of an adult who doesn't know how to say Birkat HaMazon unless the adult didn't eat until he was satisfied, otherwise the adult is obligated on a deoritta level to say Birkat HaMazon and can't fulfill his obligation with that of a child.<ref>Shulchan Aruch 186:2. Mishna Brurah 186:6 writes that a child shouldn't fulfill the obligation of a woman because perhaps the woman's obligation is deoritta whereas the child's is only derabbanan. Mishna Brurah 186:7 adds that there is a dispute whether a child who didn't eat to satisfaction can fulfill the obligation of an adult considering that the child is only obligation by force of two derabbanan factors. He concludes that one should be stringent. </ref><br />
# Some say that children from the age of 6 should say Birkat Hamazon. <ref>[http://www.dailyhalacha.com/displayRead.asp?readID=1584 Rabbi Mansour on dailyhalacha.com] writes that parents should ensure that children from the age of 6 say Birkat HaMazon.</ref><br />
<br />
==One Who Does Not Know Birkat HaMazon In Its Entirety==<br />
# If one only knows the first three [[Brachot]] of Birkat HaMazon one should say those [[Brachot]], however, if one only knows some of the first three [[Brachot]] but not all of them, according to Sephardim, he shouldn’t say Birkat HaMazon at all, but according to Ashkenazim, if he was full then he should say the [[Brachot]] he knows. <Ref>S”A 194:3, Mishna Brurah 194:13 </ref><br />
==Making Birkat HaMazon Over Wine==<br />
# It’s preferable to make a Birkat HaMazon over a cup of wine when making a [[Zimmun]] of three. <Ref>S”A 182:1, Kitzur Shulchan Aruch 45:1, Mishna Brurah 182:4 </ref><br />
# When reciting Birkat Hamazon over a cup of wine, one should raise up the cup of wine a [[Tefach]].<ref>S”A 183:4 states that when making Birkat Hamazon over a cup of wine one should raise it up a [[Tefach]].</ref><br />
# However, if one doesn’t have wine in the house one may use Chamer Medina (a drink which is drunk in the country but isn’t water). <Ref>Kitzur Shulchan Aruch 45:1, Mishna Brurah 182:14 </ref><br />
# If one drank from the cup of wine the cup is considered tainted and unfit for making on it Birkat HaMazon until one fixes it by filling it up with wine or water. <Ref>S”S 182:3 and 182:6</ref><br />
# The cup used in [[making Birkat HaMazon over wine]] should be washed out in the inside and outside before it is used, however, if it is already clean it doesn't need to be cleaned.<ref>Shulchan Aruch 183:1</ref><br />
# The cup of wine should be filled up completely. <Ref>Rama 183:2</ref><br />
# The cup of wine must have a [[Reviyit]] as a minimum, but it is preferable to have it filled up completely. Some have the practice to fill it up so that it spills over the sides and some don't fill it up so much that it spills over. <ref>Rama 183:2, Mishna Brurah 183:9</ref><br />
<br />
==Regarding Reciting Birkat Hamazon While Drunk==<br />
# [[Avoiding Davening After Drinking Intoxicating Beverages]]<br />
<br />
==Clearing the Table==<br />
# One should leave some bread on the table why he says [[birkat hamazon]]. <ref> Contemporary Questions in Halacha and Hashkafa pg. 90, Shulchan Aruch 180:2 based on the Gemara in Sanhedrin 92a which says that if you don't leave bread on the table you will not see a sign of blessing. Mishna Brurah 180:2 writes that this is so we can have bread ready in case poor people come in hungry. </ref> If no bread remains one should place some other bread on the table. <ref> [http://www.dailyhalacha.com/Display.asp?ClipID=2588 Rabbi Eli Mansour] </ref><br />
# Some have the practice of removing the knife before birkat hamazon. <ref> Shulchan Aruch 180:5, see [http://www.dailyhalacha.com/Display.asp?ClipDate=5/20/2009 for several different explanations of this custom </ref> This applies on Shabbat and weekdays, and with plastic or metal knives. <ref> [http://www.dailyhalacha.com/Display.asp?ClipDate=5/20/2009 Rabbi Eli Mansour] </ref> This is not necessary for al hamichya of boreh nefashot after a snack <ref> Sh"t Rivivot Ephraim 1:136:2 </ref><br />
<br />
==Text==<br />
===Magdil/Migdol===<br />
# The practice is that during the week the pasuk recited at the end of Birkat Hamazon is recited as magdil (מגדיל) yeshuot malko, while on Shabbat it is changed to Migdol (מגדול) yeshuot malko. <ref> Ben Ish Chai Year 1, Parashat Chukat: Halacha 19 writes that this is based on mystilcal reasons </ref><br />
# At the end of [[Birkat HaMazon]] for [[Melava Malka]], some authorities hold that one should say say "migdol yishuot malko" like on [[shabbat]] itself, instead of "magdil yishuot"<ref> Kaf Hachaim 189:11</ref>, while others say that one should say the regular "magdil yishuot" on [[Melava Malka]] just like during the week. <ref>Yalkut Yosef (Kitzur Shulchan Aruch 300:4) </ref><br />
<br />
==If one didn't have the text where they ate==<br />
# One could just say the last 6 words of the paragraph after the [[Zimmun]].<br />
# Get a Siddur and return to the table or room which the meal was eaten and say the [[Birkat HaMazon]]<br />
==Related Pages==<br />
*[[Bracha Achrona]]<br />
==Sources==<br />
<references/><br />
[[Category:Brachot]]</div>Halachahttps://halachipedia.com/index.php?title=Seuda_Shelishit&diff=17805Seuda Shelishit2015-10-21T14:45:15Z<p>Halacha: /* Birkat Hamazon */</p>
<hr />
<div>{{Good}}<br />
==Obligation==<br />
# There is an obligation to eat three meals on [[Shabbat]], <ref> Shulchan Aruch 291:1, Mishna Brurah 291:1, Rambam [[Shabbat]] 30:9, Yalkut Yosef [[Shabbat]] Volume 1 page 399. This is based on the gemara in [[shabbat]] 117b which derives from the verse in Shemot 16:25 which mentions the word "hayom" meaning today three times. The gemara 118b goes through the great rewards for one who eats all three meals on [[shabbat]]. </ref> and if one missed the meal on friday night, he should eat three during the day. <ref> Rama 291:1 </ref><br />
# The obligation of eating the third meal of [[Shabbat]] (Seudat Shelishit) is rabbinic. <ref> Mishna Brurah 291:1, Shu"t Maharil 94, Pri Megadim Mishbetzot Zahav 291:1. See Sh"t Tzitz Eliezer 16:13. Pri Megadim Mishbetzot Zahav 291:1 quotes the Levush who says that this obligation is from the torah, even though he himself disagrees. The Sefer Chareidim 14:3 and Maharal quoted by the Taz 472:1 agree with this opinion. </ref><br />
# Women are obligated in Seudat Shelishit. <ref> Shulchan Aruch 291:6, Kitzur Shulchan Aruch 77:16, Yalkut Yosef ([[Shabbat]] vol 1, pg 410). This is based on Rabbeinu Tam in Sefer Hayashar 70:4 which says that women are obligated because they too were part of the miracle of the manna. The Ran on [[Shabbat]] 44a "vikatav" says that it is based on the same source as a woman's obligation in [[Kiddush]] mentioned in [[Berachot]] 20a, that since they are obligated in refraining from melacha, they are also obligated in the mitzvot aseh even if it is only rabbinic. The Meiri [[Shabbat]] 118a seems to agree. The Aruch Hashulchan 291:4 says that many women are unaware of their obligation and a person should try to fix this misconception. </ref><br />
==Amount to eat==<br />
# If one is full one should eat at least a [[KeBaytzah]] of bread.<ref> Shulchan Aruch 291:1, Kitzur Shulchan Aruch 77:16 </ref> However, if one is unable, one should at least have a [[Kezayit]]. <ref> Mishna Brurah 291:2, Kaf HaChaim 291:5, Yalkut Yosef ([[Shabbat]] vol 1 pg 399) </ref><br />
# This obligation applies even if one is not hungry, <ref> Shulchan Aruch 291:1. Kaf Hachayim 291:3 quotes the Chida saying that one should really make that extra effort because one would normally would eat a meal friday night and [[shabbat]] morning anyway so the afternoon meal is the only one that is clearly for the honor of [[shabbat]], and proves that the first two were as well. </ref> but if one can not eat at all then one is not obligated to pain oneself, as this would violate oneg [[shabbos]]. Nonetheless, a wise person will see ahead and leave room for Suedat Shelishit. <ref> Shulchan Aruch 291:1 </ref><br />
==What to Eat?==<br />
# One must eat bread for Seudat Shelishit, however, if one is very full and is unable, then one should eat [[Mezonot]]. If that is also impossible one should have food which usually accompany bread such as meat or fish or at least fruit (cooked fruit is preferable). If one doesn't have fruit then one may use a [[Revi'it]] of wine. <ref> The above is from Yalkut Yosef ([[Shabbat]] vol 1 pg 409). <br />
* Tosafot Yoma 79b "minai" says that one must eat bread based on the connection between seuda shlishit and the manna. Rambam Hilchot [[Shabbat]] 30:9, Tur 291, SA 291:4-5 all accept this opinion. Rabbeinu Tam quoted in Tosafot [[Brachot]] 49b "ee ba'ay achil" allows eating minei targima to fulfill the obligation of seudat shlishit based on Rabbi Eliezer's statement on Succa 27a who says that you can fulfill the obligation for a meal on succot with minei targima. Rabbeinu Yona on the Rif [[Brachot]] 36b "Birkat" agrees. The Rosh [[Brachot]] 2:13 says that minei targima are foods made from one of the five species of grain based on a Tosefta that says that the beracha on minei targima is borei minei [[mezonot]]. Tosafot to Succa 27a "minei targima" say that foods which usually accompany bread such as meat or fish are included in this as well. Rashi "minei targima" there, as well as Rabbeinu Yona [[Brachot]] 36b "birkat," and the Ran [[Shabbat]] 44a "v'ika" include even fruit in this category.<br />
* Shulchan Aruch 291:5 quotes all these opinions and concludes that one should eat bread. <br />
* Kitzur Shulchan Aruch 77:16 writes that one must eat bread for Seudat Shelishit, however, if one is very full and is unable, then one should eat [[Mezonot]]. If that is also impossible one should have food which usually accompany bread such as meat or fish. If that too is impossible one should have at least fruit cooked fruit.<br />
* Aruch Hashulchan 291:12 says that it is not proper to rely on any of these opinions unless one is sick. <br />
* Magen Avraham 444:2 when discussing what to do on erev [[pesach]] that falls out on [[shabbat]] gives several options and also quotes the Shla saying that one may fulfill seudat shlishit with divrei torah. The Rokeach 55 allows one to skip seudat shlishit to go here a shiur in the afternoon. Pri Megadim (E"A 290) disagrees and says one shouldn't miss seudat shlishit even to hear a shiur. Aruch Hashulchan 290:3 and Kaf Hachayim 290:14 agree with the Pri Megadim.</ref><br />
# According to Sephardim one should be careful to have two whole loaves of bread for [[Lechem Mishneh]] at Seudat Shelishit. However, according to Ashkenazim, it's preferable to have two whole loaves but it's sufficient to have just one whole loaf. <ref>Shulchan Aruch and Rama 291:4. Shulchan Aruch is based on Rambam [[Shabbat]] 30:9 and Rama based on Tosafot Yoma 79b "minei". Kitzur Shulchan Aruch 77:17 simply writes that one should have [[Lechem Mishneh]] for all three meals of [[Shabbat]]. </ref><br />
# If one only has one whole loaf of bread and a broken piece one should use the whole one for Seuda Shelishit instead of saving it for [[Melava Malka]]. <ref> Beiur Halacha 291 s.v. VeLePachot </ref><br />
# One doesn't need to cover the loaves of bread before making [[HaMotzei]], however, it's preferable to cover them. <ref> Yalkut Yosef (Kitzur Shulchan Aruch 291:9) </ref><br />
#One should try to have fish even for seuda shlishit, except if one doesn't like fish he should not force himself. <ref> Yalkut Yosef [[Shabbat]] volume 1 page 408. Mishna Brurah 242:2 says this enhances kavod [[shabbat]].</ref><br />
<br />
==Timing==<br />
# The earliest time to fulfill Seudat Shelishit is from 6 and a 1/2 hours ([[Shaot Zmaniot]]) into the day. <ref>Shulchan Aruch 291:2, Kitzur Shulchan Aruch 77:16, Yalkut Yosef [[shabbat]] volume 1 page 402. The Behag quoted by the Ran [[Shabbat]] 43b "tanu rabanan" says that it could be eaten at any time of the day, but Tosfot [[Shabbat]] 118a "bimincha" and Rosh [[Shabbat]] 16:5 say that it is specifically at the start of [[Mincha]] gedola. Shulchan Aruch rules like Tosfot and the Rosh. Aruch Hashulchan 291:3 says that you don't fulfill your obligation if you eat earlier than that. </ref> If one began before the time and continued and ate at least a [[Kezayit]] after the time he does fulfill his obligation for seuda shlishit. <ref> Yalkut Yosef [[shabbat]] volume 1 page 402. Aruch Hashulchan 291:6 says also that if one began before mid-day and had in mind to continue until after mid-day and fulfill his obligation then he does fulfill it. </ref><br />
# The Minhag is to eat Seudat Shelishit between [[Mincha]] and [[Maariv]]/Arvit. <ref> Rama 291:2. Yalkut Yosef [[shabbat]] volume 1 page 402-403 Rabbeinu Tam quoted by the Tosfot Pesachim 105a "vihani milei", as well as the Rosh [[Shabbat]] 10:13 say that one should eat before saying [[Mincha]] because it is forbidden to drink water between [[Mincha]] and [[Mariv/Arvit|Arvit]] on [[shabbat]] because drinking between [[Mincha]] and [[Mariv/Arvit|Arvit]] could cause harm to the souls that leave after [[shabbat]]. Rambam Hilchot [[Shabbat]] 30:10 writes that it is best to eat it after saying [[Mincha]] and the hagahot maimoniot hilchot [[shabbat]] 30:20 agrees and quotes a different version of rabbeinu tam. The Rama quotes both opinions and says that the minhag is to do like the Rambam. The Magen Avraham 291:5 says this is because of the prohibition to eat before [[davening]] [[mincha]]. Aruch Hashulchan 291:4 also says the minhag is that way also. </ref> If one is unable to have it after [[Mincha]] one should have it before [[mincha]]. <ref> Aruch HaShulchan 291:4. Mishna Brurah 291:11 says to make sure to eat before the time of [[Mincha]] ketana arrives. Yalkut Yosef [[Shabbat]] volume 1 page 402 says also that you fulfill your obligation but should try to get somebody to remind you to say [[Mincha]] if you are going to eat before saying it. </ref><br />
# Although it is forbidden to begin eating after sunset until one says [[Havdalah]], <ref> Shulchan Aruch 291:1, Rif Pesachim 21b. </ref> and it is definitely preferable to eat before sunset, <ref> Mishna Brurah 299:1, Magen Avraham 299:1. See Shmirat [[Shabbat]] Kihilchita chapter 56 note 15 where he says that the idea that one should eat at least a [[Kezayit]] of bread after [[Tzet HaKochavim]] on friday night quoted in Mishna Brurah 267:5, because there is an opinion that says you cannot fulfill a seudat [[shabbat]] during tosefet [[shabbat]], should carry over to seudat shlishit, and therefore to satisfy this opinion one should be stringent and eat prior to sunset. </ref> some poskim give twelve minutes to begin the meal if one hasn't yet eaten seuda shlishit. <ref> Shaar Hatziyun 299:2 gives two reasons for this. First, he says one can rely on the opinion of the Taz 299:1 who thinks that the Rosh Pesachim 12:10 allows eating until nightfall since there is a potential fulfillment of a mitzva. Second, the potential fulfillment of the mitzvah of [[seudah]] shlishit should override the potential prohibition of eating during bein hashimashot. Menuchat Ahava (v. 1, p. 184) agrees.<br />
*Mishna Brurah 299:1 says that if one hasn't yet eaten the meal or is really starving then one can still eat until a half hour before tzet hakovachim. R. Avraham Chaim Naeh in Ketzot HaShulchan (chapter 94 note 6), notes that Mishna Brurah's ruling that one may eat until a half hour prior to nightfall is following the opinion of Rabbeinu Tam that nightfall is seventy-two minutes after sundown. However, according to the Vilna Gaon, nightfall can be within one half hour of sunset. If so, one who follows the opinion of the Vilna Gaon would be prohibited from starting to eat one half hour before nightfall (of the Vilna Gaon) which is prior to sunset. Rav Shlomo Zalman Auerbach quoted in Shemirat [[Shabbat]] Kehilchata chapter 56 note 17 says that since even those who follow the opinion of the Vilna Gaon with regards to when to end [[shabbat]] will never actually recite [[Havdalah]] within one-half hour of sunset, they may start eating up until sundown. <br />
*Rav Moshe Feinstein quoted in The Radiance of [[Shabbos]] Chapter 15 note 36 can start up until nine minutes after sunset. Pninei Halacha [[Shabbat]] vol. 1 page 130 quotes Rav Moshe Feinstein Iggerot Moshe 4:69:6 that one has until thirteen minutes and a half minutes after sunset. <br />
*Yalkut Yosef [[shabbat]] 1 page 414 allows one to start until thirteen and a half minutes after sunset. </ref><br />
# If one began eating before sunset he may continue after. <ref> Shulchan Aruch 299:1, Aruch Hashulchan 299:3. Mishna Brurah 291:2 says that having said the beracha is enough of a start to your meal to allow one to continue afterwards. He also quotes an opinion that this only applies during bein hashemashot but after [[Tzet HaKochavim]] one would not be allowed to continue. Rama says that the minhag is not so, rather one can continue even after [[Tzet HaKochavim]], and the aruch hashulchan 299:4 says that is the minhag. </ref> However, this doesn't apply if one was only drinking not as part of a meal <ref> Shulchan Aruch 299:1 </ref> or to eating only [[mezonot]] or fruit, so one must stop if that is all that he is having. <ref> Aruch Hashulchan 299:5 </ref><br />
# Anybody who forgot to start their Seudah within twelve minutes after sunset is not allowed to fulfill the obligation.<br />
<br />
==Birkat Hamazon==<br />
#One is obligated to say ritze vihachalitzenu after eating seudat shlishit during [[Birkat HaMazon]] as well as adding [[Yaaleh VeYavo]] on [[rosh chodesh]] or [[chol hamoed]]. <ref> Yalkut Yosef [[Shabbat]] volume 1 page 410. </ref> This applies even if the meal continued past [[Tzet HaKochavim]]. <ref> Yalkut Yosef [[shabbat]] 1 page 414 </ref><br />
#If he forgot to say it and remembered:<br />
## after finishing boneh yerushalayim but before the next beracha he should insert there a beracha instead of ritze "Baruch Ata Hashem Elokenu Melech Ha'olam Asher Natan Shabbatot Le'menucha Le'amo Yisrael Be'ahava Le'ot U'berit Baruch Ata Hashem Mekadesh Ha'[[Shabbat]]."<br />
## after beginning the fourth beracha he should just continue and not repeat. <ref> This is because there are opinions that one is not obligated to eat bread at seudat shlishit and Mishna Brurah 188:26 says that if the meal is not obligatory you don't return for missing ritzei. Mishna Brurah 291:6 based on Shaare Teshuva 291:1, Yalkut Yosef [[shabbat]] 1 page 411. For the rules for the first two meals see [http://www.dailyhalacha.com/m/halacha.aspx?id=1198 Rabbi Mansour on Dailyhalacha.com]. </ref> <br />
## Women should only say the beracha without Hashem's name or just continue onward even if she remembered before starting the fourth beracha. <ref> Yalkut Yosef [[shabbat]] 1 page 412. </ref><br />
#When [[rosh chodesh]], [[purim]], or the first day of [[chanuka]] falls out on Sunday even if the Seudah continued until after dark one doesn't say [[Yaaleh VeYavo]] in [[Birkat HaMazon]]. <ref> Yalkut Yosef [[shabbat]] 1 page 412. </ref><br />
<br />
==Kiddush==<br />
# There is no obligation to do [[Kiddush]] at Suedat Shelishit, but it is nice to make a beracha on wine during the meal. <ref> Yalkut Yosef [[shabbat]] volume 1 page 405. Shulchan Aruch 291:4 says you do not need to say [[Kiddush]] for seudat shlishit, and Mishna Brurah 291:21 adds that it is nice to make the beracha on wine because it enhances the meal. Rambam [[Shabbat]] 30:9 says that we establish the third meal with lechem mishne and wine. The Tur 291 says that this sounds like we should say [[Kiddush]] on seudat shlishit as well, but says that the Rosh disagrees because just like there is only one [[Kiddush]] at night, so too in the day. The Beit Yosef 291 says since most rishonim hold that we don't say [[Kiddush]], it is unnecessary, but you don't lose anything if you do. Rav Avigdor Neventzal in the Biyitzchak Yikare edition of the Mishna Brurah 291:4 footnote “ein tzarich” says that Rav Shlomo Zalman did drink wine during the meal, and adds that if one person says the beracha out loud, everybody fulfills the rambam that one should establish his meal on wine. </ref><br />
<br />
==Sources==<br />
<references/><br />
[[Category:Shabbat]]</div>Halachahttps://halachipedia.com/index.php?title=Seuda_Shelishit&diff=17804Seuda Shelishit2015-10-21T14:43:54Z<p>Halacha: /* Timing */</p>
<hr />
<div>{{Good}}<br />
==Obligation==<br />
# There is an obligation to eat three meals on [[Shabbat]], <ref> Shulchan Aruch 291:1, Mishna Brurah 291:1, Rambam [[Shabbat]] 30:9, Yalkut Yosef [[Shabbat]] Volume 1 page 399. This is based on the gemara in [[shabbat]] 117b which derives from the verse in Shemot 16:25 which mentions the word "hayom" meaning today three times. The gemara 118b goes through the great rewards for one who eats all three meals on [[shabbat]]. </ref> and if one missed the meal on friday night, he should eat three during the day. <ref> Rama 291:1 </ref><br />
# The obligation of eating the third meal of [[Shabbat]] (Seudat Shelishit) is rabbinic. <ref> Mishna Brurah 291:1, Shu"t Maharil 94, Pri Megadim Mishbetzot Zahav 291:1. See Sh"t Tzitz Eliezer 16:13. Pri Megadim Mishbetzot Zahav 291:1 quotes the Levush who says that this obligation is from the torah, even though he himself disagrees. The Sefer Chareidim 14:3 and Maharal quoted by the Taz 472:1 agree with this opinion. </ref><br />
# Women are obligated in Seudat Shelishit. <ref> Shulchan Aruch 291:6, Kitzur Shulchan Aruch 77:16, Yalkut Yosef ([[Shabbat]] vol 1, pg 410). This is based on Rabbeinu Tam in Sefer Hayashar 70:4 which says that women are obligated because they too were part of the miracle of the manna. The Ran on [[Shabbat]] 44a "vikatav" says that it is based on the same source as a woman's obligation in [[Kiddush]] mentioned in [[Berachot]] 20a, that since they are obligated in refraining from melacha, they are also obligated in the mitzvot aseh even if it is only rabbinic. The Meiri [[Shabbat]] 118a seems to agree. The Aruch Hashulchan 291:4 says that many women are unaware of their obligation and a person should try to fix this misconception. </ref><br />
==Amount to eat==<br />
# If one is full one should eat at least a [[KeBaytzah]] of bread.<ref> Shulchan Aruch 291:1, Kitzur Shulchan Aruch 77:16 </ref> However, if one is unable, one should at least have a [[Kezayit]]. <ref> Mishna Brurah 291:2, Kaf HaChaim 291:5, Yalkut Yosef ([[Shabbat]] vol 1 pg 399) </ref><br />
# This obligation applies even if one is not hungry, <ref> Shulchan Aruch 291:1. Kaf Hachayim 291:3 quotes the Chida saying that one should really make that extra effort because one would normally would eat a meal friday night and [[shabbat]] morning anyway so the afternoon meal is the only one that is clearly for the honor of [[shabbat]], and proves that the first two were as well. </ref> but if one can not eat at all then one is not obligated to pain oneself, as this would violate oneg [[shabbos]]. Nonetheless, a wise person will see ahead and leave room for Suedat Shelishit. <ref> Shulchan Aruch 291:1 </ref><br />
==What to Eat?==<br />
# One must eat bread for Seudat Shelishit, however, if one is very full and is unable, then one should eat [[Mezonot]]. If that is also impossible one should have food which usually accompany bread such as meat or fish or at least fruit (cooked fruit is preferable). If one doesn't have fruit then one may use a [[Revi'it]] of wine. <ref> The above is from Yalkut Yosef ([[Shabbat]] vol 1 pg 409). <br />
* Tosafot Yoma 79b "minai" says that one must eat bread based on the connection between seuda shlishit and the manna. Rambam Hilchot [[Shabbat]] 30:9, Tur 291, SA 291:4-5 all accept this opinion. Rabbeinu Tam quoted in Tosafot [[Brachot]] 49b "ee ba'ay achil" allows eating minei targima to fulfill the obligation of seudat shlishit based on Rabbi Eliezer's statement on Succa 27a who says that you can fulfill the obligation for a meal on succot with minei targima. Rabbeinu Yona on the Rif [[Brachot]] 36b "Birkat" agrees. The Rosh [[Brachot]] 2:13 says that minei targima are foods made from one of the five species of grain based on a Tosefta that says that the beracha on minei targima is borei minei [[mezonot]]. Tosafot to Succa 27a "minei targima" say that foods which usually accompany bread such as meat or fish are included in this as well. Rashi "minei targima" there, as well as Rabbeinu Yona [[Brachot]] 36b "birkat," and the Ran [[Shabbat]] 44a "v'ika" include even fruit in this category.<br />
* Shulchan Aruch 291:5 quotes all these opinions and concludes that one should eat bread. <br />
* Kitzur Shulchan Aruch 77:16 writes that one must eat bread for Seudat Shelishit, however, if one is very full and is unable, then one should eat [[Mezonot]]. If that is also impossible one should have food which usually accompany bread such as meat or fish. If that too is impossible one should have at least fruit cooked fruit.<br />
* Aruch Hashulchan 291:12 says that it is not proper to rely on any of these opinions unless one is sick. <br />
* Magen Avraham 444:2 when discussing what to do on erev [[pesach]] that falls out on [[shabbat]] gives several options and also quotes the Shla saying that one may fulfill seudat shlishit with divrei torah. The Rokeach 55 allows one to skip seudat shlishit to go here a shiur in the afternoon. Pri Megadim (E"A 290) disagrees and says one shouldn't miss seudat shlishit even to hear a shiur. Aruch Hashulchan 290:3 and Kaf Hachayim 290:14 agree with the Pri Megadim.</ref><br />
# According to Sephardim one should be careful to have two whole loaves of bread for [[Lechem Mishneh]] at Seudat Shelishit. However, according to Ashkenazim, it's preferable to have two whole loaves but it's sufficient to have just one whole loaf. <ref>Shulchan Aruch and Rama 291:4. Shulchan Aruch is based on Rambam [[Shabbat]] 30:9 and Rama based on Tosafot Yoma 79b "minei". Kitzur Shulchan Aruch 77:17 simply writes that one should have [[Lechem Mishneh]] for all three meals of [[Shabbat]]. </ref><br />
# If one only has one whole loaf of bread and a broken piece one should use the whole one for Seuda Shelishit instead of saving it for [[Melava Malka]]. <ref> Beiur Halacha 291 s.v. VeLePachot </ref><br />
# One doesn't need to cover the loaves of bread before making [[HaMotzei]], however, it's preferable to cover them. <ref> Yalkut Yosef (Kitzur Shulchan Aruch 291:9) </ref><br />
#One should try to have fish even for seuda shlishit, except if one doesn't like fish he should not force himself. <ref> Yalkut Yosef [[Shabbat]] volume 1 page 408. Mishna Brurah 242:2 says this enhances kavod [[shabbat]].</ref><br />
<br />
==Timing==<br />
# The earliest time to fulfill Seudat Shelishit is from 6 and a 1/2 hours ([[Shaot Zmaniot]]) into the day. <ref>Shulchan Aruch 291:2, Kitzur Shulchan Aruch 77:16, Yalkut Yosef [[shabbat]] volume 1 page 402. The Behag quoted by the Ran [[Shabbat]] 43b "tanu rabanan" says that it could be eaten at any time of the day, but Tosfot [[Shabbat]] 118a "bimincha" and Rosh [[Shabbat]] 16:5 say that it is specifically at the start of [[Mincha]] gedola. Shulchan Aruch rules like Tosfot and the Rosh. Aruch Hashulchan 291:3 says that you don't fulfill your obligation if you eat earlier than that. </ref> If one began before the time and continued and ate at least a [[Kezayit]] after the time he does fulfill his obligation for seuda shlishit. <ref> Yalkut Yosef [[shabbat]] volume 1 page 402. Aruch Hashulchan 291:6 says also that if one began before mid-day and had in mind to continue until after mid-day and fulfill his obligation then he does fulfill it. </ref><br />
# The Minhag is to eat Seudat Shelishit between [[Mincha]] and [[Maariv]]/Arvit. <ref> Rama 291:2. Yalkut Yosef [[shabbat]] volume 1 page 402-403 Rabbeinu Tam quoted by the Tosfot Pesachim 105a "vihani milei", as well as the Rosh [[Shabbat]] 10:13 say that one should eat before saying [[Mincha]] because it is forbidden to drink water between [[Mincha]] and [[Mariv/Arvit|Arvit]] on [[shabbat]] because drinking between [[Mincha]] and [[Mariv/Arvit|Arvit]] could cause harm to the souls that leave after [[shabbat]]. Rambam Hilchot [[Shabbat]] 30:10 writes that it is best to eat it after saying [[Mincha]] and the hagahot maimoniot hilchot [[shabbat]] 30:20 agrees and quotes a different version of rabbeinu tam. The Rama quotes both opinions and says that the minhag is to do like the Rambam. The Magen Avraham 291:5 says this is because of the prohibition to eat before [[davening]] [[mincha]]. Aruch Hashulchan 291:4 also says the minhag is that way also. </ref> If one is unable to have it after [[Mincha]] one should have it before [[mincha]]. <ref> Aruch HaShulchan 291:4. Mishna Brurah 291:11 says to make sure to eat before the time of [[Mincha]] ketana arrives. Yalkut Yosef [[Shabbat]] volume 1 page 402 says also that you fulfill your obligation but should try to get somebody to remind you to say [[Mincha]] if you are going to eat before saying it. </ref><br />
# Although it is forbidden to begin eating after sunset until one says [[Havdalah]], <ref> Shulchan Aruch 291:1, Rif Pesachim 21b. </ref> and it is definitely preferable to eat before sunset, <ref> Mishna Brurah 299:1, Magen Avraham 299:1. See Shmirat [[Shabbat]] Kihilchita chapter 56 note 15 where he says that the idea that one should eat at least a [[Kezayit]] of bread after [[Tzet HaKochavim]] on friday night quoted in Mishna Brurah 267:5, because there is an opinion that says you cannot fulfill a seudat [[shabbat]] during tosefet [[shabbat]], should carry over to seudat shlishit, and therefore to satisfy this opinion one should be stringent and eat prior to sunset. </ref> some poskim give twelve minutes to begin the meal if one hasn't yet eaten seuda shlishit. <ref> Shaar Hatziyun 299:2 gives two reasons for this. First, he says one can rely on the opinion of the Taz 299:1 who thinks that the Rosh Pesachim 12:10 allows eating until nightfall since there is a potential fulfillment of a mitzva. Second, the potential fulfillment of the mitzvah of [[seudah]] shlishit should override the potential prohibition of eating during bein hashimashot. Menuchat Ahava (v. 1, p. 184) agrees.<br />
*Mishna Brurah 299:1 says that if one hasn't yet eaten the meal or is really starving then one can still eat until a half hour before tzet hakovachim. R. Avraham Chaim Naeh in Ketzot HaShulchan (chapter 94 note 6), notes that Mishna Brurah's ruling that one may eat until a half hour prior to nightfall is following the opinion of Rabbeinu Tam that nightfall is seventy-two minutes after sundown. However, according to the Vilna Gaon, nightfall can be within one half hour of sunset. If so, one who follows the opinion of the Vilna Gaon would be prohibited from starting to eat one half hour before nightfall (of the Vilna Gaon) which is prior to sunset. Rav Shlomo Zalman Auerbach quoted in Shemirat [[Shabbat]] Kehilchata chapter 56 note 17 says that since even those who follow the opinion of the Vilna Gaon with regards to when to end [[shabbat]] will never actually recite [[Havdalah]] within one-half hour of sunset, they may start eating up until sundown. <br />
*Rav Moshe Feinstein quoted in The Radiance of [[Shabbos]] Chapter 15 note 36 can start up until nine minutes after sunset. Pninei Halacha [[Shabbat]] vol. 1 page 130 quotes Rav Moshe Feinstein Iggerot Moshe 4:69:6 that one has until thirteen minutes and a half minutes after sunset. <br />
*Yalkut Yosef [[shabbat]] 1 page 414 allows one to start until thirteen and a half minutes after sunset. </ref><br />
# If one began eating before sunset he may continue after. <ref> Shulchan Aruch 299:1, Aruch Hashulchan 299:3. Mishna Brurah 291:2 says that having said the beracha is enough of a start to your meal to allow one to continue afterwards. He also quotes an opinion that this only applies during bein hashemashot but after [[Tzet HaKochavim]] one would not be allowed to continue. Rama says that the minhag is not so, rather one can continue even after [[Tzet HaKochavim]], and the aruch hashulchan 299:4 says that is the minhag. </ref> However, this doesn't apply if one was only drinking not as part of a meal <ref> Shulchan Aruch 299:1 </ref> or to eating only [[mezonot]] or fruit, so one must stop if that is all that he is having. <ref> Aruch Hashulchan 299:5 </ref><br />
# Anybody who forgot to start their Seudah within twelve minutes after sunset is not allowed to fulfill the obligation.<br />
<br />
==Birkat Hamazon==<br />
#One is obligated to say ritze vihachalitzenu after eating seudat shlishit during [[Birkat HaMazon]] as well as adding [[Yaaleh VeYavo]] on [[rosh chodesh]] or [[chol hamoed]]. <ref> Yalkut Yosef [[Shabbat]] volume 1 page 410. </ref> This applies even if the meal continued past [[Tzet HaKochavim]]. <ref> Yalkut Yosef [[shabbat]] 1 page 414 </ref><br />
#If he forgot to say it and remembered:<br />
## after finishing boneh yerushalayim but before the next beracha he should insert there a beracha instead of ritze "Baruch Ata Hashem Elokenu Melech Ha'olam Asher Natan Shabbatot Le'menucha Le'amo Yisrael Be'ahava Le'ot U'berit Baruch Ata Hashem Mekadesh Ha'[[Shabbat]]."<br />
## after beginning the fourth beracha he should just continue and not repeat. <ref> This is because there are opinions that one is not obligated to eat bread at seudat shlishit and Mishna Brurah 188:26 says that if the meal is not obligatory you don't return for missing ritzei. Mishna Brurah 291:6 based on Shaare Teshuva 291:1, Yalkut Yosef [[shabbat]] 1 page 411. For the rules for the first two meals see [http://www.dailyhalacha.com/m/halacha.aspx?id=1198 Rabbi Mansour on Dailyhalacha.com]. </ref> <br />
## Women should only say the beracha without Hashem's name or just continue onward even if she remembered before starting the fourth beracha. <ref> Yalkut Yosef [[shabbat]] 1 page 412. </ref><br />
#When [[rosh chodesh]] or the first day of [[chanuka]] falls out on sunday even if the seuda continued until after dark one doesn't say [[Yaaleh VeYavo]]. <ref> Yalkut Yosef [[shabbat]] 1 page 412. </ref><br />
==Kiddush==<br />
# There is no obligation to do [[Kiddush]] at Suedat Shelishit, but it is nice to make a beracha on wine during the meal. <ref> Yalkut Yosef [[shabbat]] volume 1 page 405. Shulchan Aruch 291:4 says you do not need to say [[Kiddush]] for seudat shlishit, and Mishna Brurah 291:21 adds that it is nice to make the beracha on wine because it enhances the meal. Rambam [[Shabbat]] 30:9 says that we establish the third meal with lechem mishne and wine. The Tur 291 says that this sounds like we should say [[Kiddush]] on seudat shlishit as well, but says that the Rosh disagrees because just like there is only one [[Kiddush]] at night, so too in the day. The Beit Yosef 291 says since most rishonim hold that we don't say [[Kiddush]], it is unnecessary, but you don't lose anything if you do. Rav Avigdor Neventzal in the Biyitzchak Yikare edition of the Mishna Brurah 291:4 footnote “ein tzarich” says that Rav Shlomo Zalman did drink wine during the meal, and adds that if one person says the beracha out loud, everybody fulfills the rambam that one should establish his meal on wine. </ref><br />
<br />
==Sources==<br />
<references/><br />
[[Category:Shabbat]]</div>Halachahttps://halachipedia.com/index.php?title=Seuda_Shelishit&diff=17803Seuda Shelishit2015-10-21T14:43:11Z<p>Halacha: /* Timing */</p>
<hr />
<div>{{Good}}<br />
==Obligation==<br />
# There is an obligation to eat three meals on [[Shabbat]], <ref> Shulchan Aruch 291:1, Mishna Brurah 291:1, Rambam [[Shabbat]] 30:9, Yalkut Yosef [[Shabbat]] Volume 1 page 399. This is based on the gemara in [[shabbat]] 117b which derives from the verse in Shemot 16:25 which mentions the word "hayom" meaning today three times. The gemara 118b goes through the great rewards for one who eats all three meals on [[shabbat]]. </ref> and if one missed the meal on friday night, he should eat three during the day. <ref> Rama 291:1 </ref><br />
# The obligation of eating the third meal of [[Shabbat]] (Seudat Shelishit) is rabbinic. <ref> Mishna Brurah 291:1, Shu"t Maharil 94, Pri Megadim Mishbetzot Zahav 291:1. See Sh"t Tzitz Eliezer 16:13. Pri Megadim Mishbetzot Zahav 291:1 quotes the Levush who says that this obligation is from the torah, even though he himself disagrees. The Sefer Chareidim 14:3 and Maharal quoted by the Taz 472:1 agree with this opinion. </ref><br />
# Women are obligated in Seudat Shelishit. <ref> Shulchan Aruch 291:6, Kitzur Shulchan Aruch 77:16, Yalkut Yosef ([[Shabbat]] vol 1, pg 410). This is based on Rabbeinu Tam in Sefer Hayashar 70:4 which says that women are obligated because they too were part of the miracle of the manna. The Ran on [[Shabbat]] 44a "vikatav" says that it is based on the same source as a woman's obligation in [[Kiddush]] mentioned in [[Berachot]] 20a, that since they are obligated in refraining from melacha, they are also obligated in the mitzvot aseh even if it is only rabbinic. The Meiri [[Shabbat]] 118a seems to agree. The Aruch Hashulchan 291:4 says that many women are unaware of their obligation and a person should try to fix this misconception. </ref><br />
==Amount to eat==<br />
# If one is full one should eat at least a [[KeBaytzah]] of bread.<ref> Shulchan Aruch 291:1, Kitzur Shulchan Aruch 77:16 </ref> However, if one is unable, one should at least have a [[Kezayit]]. <ref> Mishna Brurah 291:2, Kaf HaChaim 291:5, Yalkut Yosef ([[Shabbat]] vol 1 pg 399) </ref><br />
# This obligation applies even if one is not hungry, <ref> Shulchan Aruch 291:1. Kaf Hachayim 291:3 quotes the Chida saying that one should really make that extra effort because one would normally would eat a meal friday night and [[shabbat]] morning anyway so the afternoon meal is the only one that is clearly for the honor of [[shabbat]], and proves that the first two were as well. </ref> but if one can not eat at all then one is not obligated to pain oneself, as this would violate oneg [[shabbos]]. Nonetheless, a wise person will see ahead and leave room for Suedat Shelishit. <ref> Shulchan Aruch 291:1 </ref><br />
==What to Eat?==<br />
# One must eat bread for Seudat Shelishit, however, if one is very full and is unable, then one should eat [[Mezonot]]. If that is also impossible one should have food which usually accompany bread such as meat or fish or at least fruit (cooked fruit is preferable). If one doesn't have fruit then one may use a [[Revi'it]] of wine. <ref> The above is from Yalkut Yosef ([[Shabbat]] vol 1 pg 409). <br />
* Tosafot Yoma 79b "minai" says that one must eat bread based on the connection between seuda shlishit and the manna. Rambam Hilchot [[Shabbat]] 30:9, Tur 291, SA 291:4-5 all accept this opinion. Rabbeinu Tam quoted in Tosafot [[Brachot]] 49b "ee ba'ay achil" allows eating minei targima to fulfill the obligation of seudat shlishit based on Rabbi Eliezer's statement on Succa 27a who says that you can fulfill the obligation for a meal on succot with minei targima. Rabbeinu Yona on the Rif [[Brachot]] 36b "Birkat" agrees. The Rosh [[Brachot]] 2:13 says that minei targima are foods made from one of the five species of grain based on a Tosefta that says that the beracha on minei targima is borei minei [[mezonot]]. Tosafot to Succa 27a "minei targima" say that foods which usually accompany bread such as meat or fish are included in this as well. Rashi "minei targima" there, as well as Rabbeinu Yona [[Brachot]] 36b "birkat," and the Ran [[Shabbat]] 44a "v'ika" include even fruit in this category.<br />
* Shulchan Aruch 291:5 quotes all these opinions and concludes that one should eat bread. <br />
* Kitzur Shulchan Aruch 77:16 writes that one must eat bread for Seudat Shelishit, however, if one is very full and is unable, then one should eat [[Mezonot]]. If that is also impossible one should have food which usually accompany bread such as meat or fish. If that too is impossible one should have at least fruit cooked fruit.<br />
* Aruch Hashulchan 291:12 says that it is not proper to rely on any of these opinions unless one is sick. <br />
* Magen Avraham 444:2 when discussing what to do on erev [[pesach]] that falls out on [[shabbat]] gives several options and also quotes the Shla saying that one may fulfill seudat shlishit with divrei torah. The Rokeach 55 allows one to skip seudat shlishit to go here a shiur in the afternoon. Pri Megadim (E"A 290) disagrees and says one shouldn't miss seudat shlishit even to hear a shiur. Aruch Hashulchan 290:3 and Kaf Hachayim 290:14 agree with the Pri Megadim.</ref><br />
# According to Sephardim one should be careful to have two whole loaves of bread for [[Lechem Mishneh]] at Seudat Shelishit. However, according to Ashkenazim, it's preferable to have two whole loaves but it's sufficient to have just one whole loaf. <ref>Shulchan Aruch and Rama 291:4. Shulchan Aruch is based on Rambam [[Shabbat]] 30:9 and Rama based on Tosafot Yoma 79b "minei". Kitzur Shulchan Aruch 77:17 simply writes that one should have [[Lechem Mishneh]] for all three meals of [[Shabbat]]. </ref><br />
# If one only has one whole loaf of bread and a broken piece one should use the whole one for Seuda Shelishit instead of saving it for [[Melava Malka]]. <ref> Beiur Halacha 291 s.v. VeLePachot </ref><br />
# One doesn't need to cover the loaves of bread before making [[HaMotzei]], however, it's preferable to cover them. <ref> Yalkut Yosef (Kitzur Shulchan Aruch 291:9) </ref><br />
#One should try to have fish even for seuda shlishit, except if one doesn't like fish he should not force himself. <ref> Yalkut Yosef [[Shabbat]] volume 1 page 408. Mishna Brurah 242:2 says this enhances kavod [[shabbat]].</ref><br />
<br />
==Timing==<br />
# The earliest time to fulfill Seudat Shelishit is from 6 and a 1/2 hours ([[Shaot Zmaniot]]) into the day. <ref>Shulchan Aruch 291:2, Kitzur Shulchan Aruch 77:16, Yalkut Yosef [[shabbat]] volume 1 page 402. The Behag quoted by the Ran [[Shabbat]] 43b "tanu rabanan" says that it could be eaten at any time of the day, but Tosfot [[Shabbat]] 118a "bimincha" and Rosh [[Shabbat]] 16:5 say that it is specifically at the start of [[Mincha]] gedola. Shulchan Aruch rules like Tosfot and the Rosh. Aruch Hashulchan 291:3 says that you don't fulfill your obligation if you eat earlier than that. </ref> If one began before the time and continued and ate at least a [[Kezayit]] after the time he does fulfill his obligation for seuda shlishit. <ref> Yalkut Yosef [[shabbat]] volume 1 page 402. Aruch Hashulchan 291:6 says also that if one began before mid-day and had in mind to continue until after mid-day and fulfill his obligation then he does fulfill it. </ref><br />
# The Minhag is to eat Seudat Shelishit between [[Mincha]] and [[Maariv]]/Arvit. <ref> Rama 291:2. Yalkut Yosef [[shabbat]] volume 1 page 402-403 Rabbeinu Tam quoted by the Tosfot Pesachim 105a "vihani milei", as well as the Rosh [[Shabbat]] 10:13 say that one should eat before saying [[Mincha]] because it is forbidden to drink water between [[Mincha]] and [[Mariv/Arvit|Arvit]] on [[shabbat]] because drinking between [[Mincha]] and [[Mariv/Arvit|Arvit]] could cause harm to the souls that leave after [[shabbat]]. Rambam Hilchot [[Shabbat]] 30:10 writes that it is best to eat it after saying [[Mincha]] and the hagahot maimoniot hilchot [[shabbat]] 30:20 agrees and quotes a different version of rabbeinu tam. The Rama quotes both opinions and says that the minhag is to do like the Rambam. The Magen Avraham 291:5 says this is because of the prohibition to eat before [[davening]] [[mincha]]. Aruch Hashulchan 291:4 also says the minhag is that way also. </ref> If one is unable to have it after [[Mincha]] one should have it before [[mincha]]. <ref> Aruch HaShulchan 291:4. Mishna Brurah 291:11 says to make sure to eat before the time of [[Mincha]] ketana arrives. Yalkut Yosef [[Shabbat]] volume 1 page 402 says also that you fulfill your obligation but should try to get somebody to remind you to say [[Mincha]] if you are going to eat before saying it. </ref><br />
# Although it is forbidden to begin eating after sunset until one says [[Havdalah]], <ref> Shulchan Aruch 291:1, Rif Pesachim 21b. </ref> and it is definitely preferable to eat before sunset, <ref> Mishna Brurah 299:1, Magen Avraham 299:1. See Shmirat [[Shabbat]] Kihilchita chapter 56 note 15 where he says that the idea that one should eat at least a [[Kezayit]] of bread after [[Tzet HaKochavim]] on friday night quoted in Mishna Brurah 267:5, because there is an opinion that says you cannot fulfill a seudat [[shabbat]] during tosefet [[shabbat]], should carry over to seudat shlishit, and therefore to satisfy this opinion one should be stringent and eat prior to sunset. </ref> some poskim give twelve minutes to begin the meal if one hasn't yet eaten seuda shlishit. <ref> Shaar Hatziyun 299:2 gives two reasons for this. First, he says one can rely on the opinion of the Taz 299:1 who thinks that the Rosh Pesachim 12:10 allows eating until nightfall since there is a potential fulfillment of a mitzva. Second, the potential fulfillment of the mitzvah of [[seudah]] shlishit should override the potential prohibition of eating during bein hashimashot. Menuchat Ahava (v. 1, p. 184) agrees.<br />
*Mishna Brurah 299:1 says that if one hasn't yet eaten the meal or is really starving then one can still eat until a half hour before tzet hakovachim. R. Avraham Chaim Naeh in Ketzot HaShulchan (chapter 94 note 6), notes that Mishna Brurah's ruling that one may eat until a half hour prior to nightfall is following the opinion of Rabbeinu Tam that nightfall is seventy-two minutes after sundown. However, according to the Vilna Gaon, nightfall can be within one half hour of sunset. If so, one who follows the opinion of the Vilna Gaon would be prohibited from starting to eat one half hour before nightfall (of the Vilna Gaon) which is prior to sunset. Rav Shlomo Zalman Auerbach quoted in Shemirat [[Shabbat]] Kehilchata chapter 56 note 17 says that since even those who follow the opinion of the Vilna Gaon with regards to when to end [[shabbat]] will never actually recite [[Havdalah]] within one-half hour of sunset, they may start eating up until sundown. <br />
*Rav Moshe Feinstein quoted in The Radiance of [[Shabbos]] Chapter 15 note 36 can start up until nine minutes after sunset. Pninei Halacha [[Shabbat]] vol. 1 page 130 quotes Rav Moshe Feinstein Iggerot Moshe 4:69:6 that one has until thirteen minutes and a half minutes after sunset. <br />
*Yalkut Yosef [[shabbat]] 1 page 414 allows one to start until thirteen and a half minutes after sunset. </ref><br />
# If one began eating before sunset he may continue after. <ref> Shulchan Aruch 299:1, Aruch Hashulchan 299:3. Mishna Brurah 291:2 says that having said the beracha is enough of a start to your meal to allow one to continue afterwards. He also quotes an opinion that this only applies during bein hashemashot but after [[Tzet HaKochavim]] one would not be allowed to continue. Rama says that the minhag is not so, rather one can continue even after [[Tzet HaKochavim]], and the aruch hashulchan 299:4 says that is the minhag. </ref> However, this doesn't apply if one was only drinking not as part of a meal <ref> Shulchan Aruch 299:1 </ref> or to eating only [[mezonot]] or fruit, so one must stop if that is all that he is having. <ref> Aruch Hashulchan 299:5 </ref><br />
# Anybody who forgot to start their Seudah within 12 minutes after sunset is not allowed to fulfill the obligation.<br />
<br />
==Birkat Hamazon==<br />
#One is obligated to say ritze vihachalitzenu after eating seudat shlishit during [[Birkat HaMazon]] as well as adding [[Yaaleh VeYavo]] on [[rosh chodesh]] or [[chol hamoed]]. <ref> Yalkut Yosef [[Shabbat]] volume 1 page 410. </ref> This applies even if the meal continued past [[Tzet HaKochavim]]. <ref> Yalkut Yosef [[shabbat]] 1 page 414 </ref><br />
#If he forgot to say it and remembered:<br />
## after finishing boneh yerushalayim but before the next beracha he should insert there a beracha instead of ritze "Baruch Ata Hashem Elokenu Melech Ha'olam Asher Natan Shabbatot Le'menucha Le'amo Yisrael Be'ahava Le'ot U'berit Baruch Ata Hashem Mekadesh Ha'[[Shabbat]]."<br />
## after beginning the fourth beracha he should just continue and not repeat. <ref> This is because there are opinions that one is not obligated to eat bread at seudat shlishit and Mishna Brurah 188:26 says that if the meal is not obligatory you don't return for missing ritzei. Mishna Brurah 291:6 based on Shaare Teshuva 291:1, Yalkut Yosef [[shabbat]] 1 page 411. For the rules for the first two meals see [http://www.dailyhalacha.com/m/halacha.aspx?id=1198 Rabbi Mansour on Dailyhalacha.com]. </ref> <br />
## Women should only say the beracha without Hashem's name or just continue onward even if she remembered before starting the fourth beracha. <ref> Yalkut Yosef [[shabbat]] 1 page 412. </ref><br />
#When [[rosh chodesh]] or the first day of [[chanuka]] falls out on sunday even if the seuda continued until after dark one doesn't say [[Yaaleh VeYavo]]. <ref> Yalkut Yosef [[shabbat]] 1 page 412. </ref><br />
==Kiddush==<br />
# There is no obligation to do [[Kiddush]] at Suedat Shelishit, but it is nice to make a beracha on wine during the meal. <ref> Yalkut Yosef [[shabbat]] volume 1 page 405. Shulchan Aruch 291:4 says you do not need to say [[Kiddush]] for seudat shlishit, and Mishna Brurah 291:21 adds that it is nice to make the beracha on wine because it enhances the meal. Rambam [[Shabbat]] 30:9 says that we establish the third meal with lechem mishne and wine. The Tur 291 says that this sounds like we should say [[Kiddush]] on seudat shlishit as well, but says that the Rosh disagrees because just like there is only one [[Kiddush]] at night, so too in the day. The Beit Yosef 291 says since most rishonim hold that we don't say [[Kiddush]], it is unnecessary, but you don't lose anything if you do. Rav Avigdor Neventzal in the Biyitzchak Yikare edition of the Mishna Brurah 291:4 footnote “ein tzarich” says that Rav Shlomo Zalman did drink wine during the meal, and adds that if one person says the beracha out loud, everybody fulfills the rambam that one should establish his meal on wine. </ref><br />
<br />
==Sources==<br />
<references/><br />
[[Category:Shabbat]]</div>Halachahttps://halachipedia.com/index.php?title=Birkat_Cohanim&diff=17802Birkat Cohanim2015-10-21T14:38:37Z<p>Halacha: /* Cohanim washing their hands before Birkat Cohanim */</p>
<hr />
<div>:[[Image:Birkat_kohanim.jpg|right|400px]]<br />
==The Mitzvah of Birkat Cohanim Nowadays==<br />
# The Mitzvah of Birkat Cohanim is biblical (Deoritta) even nowadays, in all places at all times. <ref>Sefer HaChinuch (378), Shaar HaTziyun 128:131*, Yalkut Yosef ([[Tefillah]] vol 2, pg 217), Shu"t Mishkenot Yaakov 66. </ref> It is based on the pasuk "דַּבֵּר אֶל-אַהֲרֹן וְאֶל-בָּנָיו לֵאמֹר, כֹּה תְבָרְכוּ אֶת-בְּנֵי יִשְׂרָאֵל: אָמוֹר, לָהֶם" meaning "Speak to Aaron and his sons, saying: This is how you must bless the Israelites". <Ref> Bamidbar 6:23</ref><br />
# The Mitzvah isn’t strictly obligatory, but rather a Mitzvah which is an opportunity to fulfill a positive command, similar to [[Tzitzit]]. <Ref>Dvar Avraham 1:31 </ref><br />
# The Ashkenazic minhag outside [[Israel]] is not to do Birkat Cohanim except at [[Mussaf]] of [[Yom Tov]] because Birkat Cohanim should be done when people are relaxed and not bothered by work. <Ref>Rama 128:44 writes that the Ashkenazic minhag outside [[Israel]] is not to do Birkat Cohanim except at [[Mussaf]] of [[Yom Tov]] because Birkat Cohanim should be done when people are relaxed and not bothered by work. Kitzur Shulchan Aruch 100:1 agrees. For other reasons to explain the Ashkenazi minhag see Bet Yosef 128 quoting the Sefer Chasidim, Sh”t Zera Emet 3:13, and Sh”t Bet Efraim 6 </ref> Throughout Jewish history, some have made a great effort to change this minhag (in order to fulfill this biblical Mitzvah) and were unsuccessful. <Ref>Aruch HaShulchan 128:64 </ref><br />
# Some have the practice not do Birkat Cohanim when [[Yom Tov]] falls out on [[Shabbat]], however, the poskim strongly disapprove of this and urge to discontinue this practice without causing conflict. <Ref>Mishna Brurah 128:165, Sh”t Igrot Moshe 3:18, 5:15. See also Kitzur Shulchan Aruch 100:1 who quotes the minhag not to say Birkat Cohanim when [[Yom Tov]] falls out on [[Shabbat]], but says the minhag to say it on [[Yom Tov]] even when it falls out on [[Shabbat]] is the more proper minhag. </ref><br />
<br />
==Upon whom is the mitzvah of Birkat Cohanim?==<br />
# Most rabbinic authorities assume that the mitzvah is upon the Cohanim while a minority opinion assumes that there’s a mitzvah both upon the Cohanim and the Yisraelim who are being blessed. <Ref>Beiur Halacha 128 intro, Sefer Charedim 12:18, Igrot Moshe 4:21 </ref><br />
# If a Cohen is in shul and isn’t called up to do the Birkat Cohanim, strictly he isn’t obligated to do Birkat Cohanim (certainly, it’s appropriate and correct to do so) however, once a Cohen is asked to do Birkat Cohanim he violates the biblical command by refusing. <Ref>Beiur Halacha 128:4 </ref><br />
# When a Cohen goes up to bless the congregation, it is as if the Cohen is also being blessed. <Ref> Mishna Brurah 128:2, Yalkut Yosef, [[Tefillah]] Volume 1, page 294</ref><br />
<br />
==When is Birkat Cohanim said?==<br />
# Birkat Cohanim is done in [[Shacharit]], [[Musaf]], and [[Ne'ilah]]. It is not done during [[Mincha]] because perhaps the Cohen drank wine, and a Cohen who is intoxicated may not do Birkat Cohanim. <ref>Rambam (Hilchot [[Tefillah]] U'Birkat Cohanim 14:1) </ref><br />
# Therefore, during a fast day which doesn't have [[Ne'ilah]] (like [[Tish'a B'av]] (the ninth of av) or [[Shiv'a Asar B'tamuz]] ([[The 17th of Tamuz]]) we do Birkat Cohanim during [[mincha]], since we are not worried about the Cohanim being intoxicated if they are fasting. <ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim 14:2</ref><br />
# There is no Birkat Cohanim at night. <ref>Yalkut Yosef, [[Tefillah]] Volume 1, page 339. Hacham Ovadia (Yechave Daat 6:40) rules that Birkat Kohanim should not be recited after Set Ha’kochavim (nightfall), which occurs approximately 20 minutes after sunset. However, during the period of Ben Ha’shemashot, which extends for approximately 13-15 minutes after sundown, the blessing may be recited. Halacha Brurah, vol. 6, p. 609 concurs.</ref><br />
# Birkat Cohanim is only said if there is a [[minyan]] and the [[minyan]] includes the Cohanim. <ref>Shulchan Aruch 128:1, Kitzur Shulchan Aruch 100:2, Mishna Brurah 128:2</ref><br />
<br />
==Procedure of Birkat Cohanim for the Cohanim==<br />
# Even though they already did [[Netilat Yadayim]] that morning, during the Chazara, the Cohanim must wash their hands all the way to their wrists, except in extenuating circumstances (i.e. if they would have to pass in front of someone praying Amidah <Ref>Yalkut Yosef [[Tefillah]] Volume 2, Siman 128, Seif 25, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano volume 1 page 117</Ref>, when they may rely on the original Netilah if they had washed their hands up to their wrists and kept them clean since.<ref>Shulchan Aruch 128:6, Mishna Brurah 128:19</ref> On [[Yom Kippur]] and Tisha B’Av, however, one cannot rely on the minimal morning washing of the fingers alone and must wash his hands to the wrists.<ref>Chazon Ovadia: Yamim Noraim page 312</ref><br />
# Even if there is no platform, the Cohanim should still go up to bless the congregation. Therefore, if the one leading the [[prayers]] is the only cohen present, he should bless "Birkat Cohanim" from where he is standing, and he doesn't need to move to the platform. <Ref> Yalkut Yosef, [[Tefillah]] Volume 1, page 294</ref><br />
# The Cohanim who are going to say Birkat Cohanim must remove their shoes, whether or not they are leather. <Ref> Gemara Sotah 40a writes that Rabbi Yochanan ben Zakai instituted that the Cohanim should not go up wearing sandals or any type of shoe for two reasons: 1) out of respect to the congregation not to go before them with dirty shoes and 2) so that a Cohen doesn't have to tie his shoes during Birkat Cohanim and then appear as if he's a Pasul Cohen. This halacha is codified in Rambam 14:6 and Shulchan Aruch 128:5. Chida in Machzik Bracha 128:7 writes that this halacha applies even to non-leather shoes. Kaf HaChaim 128:28, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano volume 1 page 117, and Halacha Brurah 128:16 agree. </ref>However, those communities in Chutz LeAretz who have a minhag not to remove their shoes if they say Birkat Cohanim from the floor without going up on the duchan have what to rely on.<ref>Yafeh Lelev 128:29 is lenient for Cohanim to wear shoes if they don't go up on the duchan. (See Yachava Daat 2:13 for many others who agree). Although Kaf HaChaim 128:107 disagrees, Halacha Brurah 128:17 says that there's what to rely upon. Yachava Daat 2:13 writes that one who finds it hard to take off their shoes may do birkat cohanim from the floor (not the bima) so as not to lose this mitzvah entirely, however, those who want to fulfill mitzvot in the best way should remove their shoes. </ref><br />
# The shoes should be left in a hidden place or even under a chair less than ten [[Tefachim]] (~2.5ft) off the ground in order to preserve the sanctity of the Beit HaKnesset.<ref>Kaf HaChaim 128:30 in the name of the Kenesset HaGedolah (middle of the footnote), Ohr Letzion volume 2, 45:40, See Halacha Brurah 128:19 that explains that they should really be left outside the synagogue sanctuary.</ref><br />
# When the Cohanim put back on their shoes, they shouldn't touch their shoes. If they touch their shoes, they have to wash [[Netilat Yadayim]].<ref>Kitzur Shulchan Aruch 100:16</ref><br />
# By the time the Sheliach Tzibur arrives at the blessing of "Retzeh", the Cohanim must make a motion ("Akirat Raglayim") towards doing the Duchan. If the Sheliach Tzibur finished the blessing of "Retzeh", and said the word "Modim" before a cohen made this motion, that cohen may not go up to do Birkat cohanim. <Ref> Yalkut Yosef, [[Tefillah]] Volume 1, page 299, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano volume 1 page 117, Rambam Hilchot [[Tefillah]] U'Birkat Cohanim 15:11 based on the gemara in Sota 38b. </ref> Bediavad, in extenuating circumstances, if he moved towards the sink and not towards the Duchan at that time, it’s also ok; however, if he did not move at all after the Chazzan started Modim, he may not participate and must leave the room.<ref>Ben Ish Chai, Year 1, Parashat Tetzaveh, Halacha 9; See further Mishna Brurah 128:28 and Sha'ar HaTziyun Ot 30</ref><br />
# A Cohen who refuses to go up to the Duchan without a valid reason is in violation of one positive commandment from the Torah, though it’s equivalent to three.<ref>Shulchan Aruch 128:2</ref><br />
#While on the Duchan, the Kohanim should say the “Yehi Ratzon” [[prayer]] printed in the Siddur and complete it with one of the Chazzan’s [[Berachot]], so the Tzibbur essentially answers [[Amen]] to them, as well.<ref> Shulchan Aruch 128:13 and Mishna Brurah there</ref><br />
#The Cohanim should stand there, facing the heichal, with their backs to the congregation. They hold their fingers closed, against their palms, until the sheliach tzibur completes the blessing of "hatov shimcha". When the shaliach tzibbur calls to them "Cohanim!", they turn their faces to the people, spread out their fingers, and lift up their hands to shoulder height.<ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 3, Shulchan Aruch 128:10</ref> The Minhag is that they raise their hands already before they start the Beracha.<ref>Halacha Brurah 128:14</ref><br />
#All turns in Halacha are made to the right, and Birkat Kohanim is no exception. The Kohanim must turn clockwise while saying the Beracha so that they should finish saying "BeAhavah" while facing the Tzibbur.<ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 13; Yalkut Yosef [[Tefillah]] Volume 2, 128:49</ref> They again turn clockwise after the Chazzan starts Sim Shalom.<ref>Shulchan Aruch 128:17</ref><br />
#If only one Cohen is blessing the people, he should turn around after the shaliach tzibbur finishes the bracha of "hatov shimcha" and begin reciting the blessing alone. Afterwards, the sheliach tzibur says the words of Birkat cohanim one word at a time and Cohen repeats each word after the shaliach tzibbur, as explained below.<ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 8, Shulchan Aruch 128:10</ref><br />
#If there are two or more Cohanim present, they do not begin reciting the blessing until the sheliach tzibur calls them, saying the word “Cohanim”. <ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 8, Shulchan Aruch 128:10</ref><br />
#One of the measures ordained by Ezra is that the Cohanim should not ascend to the duchan wearing sandals. Rather, they should stand barefoot<ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 6</ref><br />
# If the only cohen in the tzibur is the Sheliach tzibur, and he is using a siddur and will therefore not be confused and will be able to continue in his tefila after Birkat cohanim, he should move his feet during the bracha of "Retzeh", and then go do Birkat cohanim, so that the tzibur will not miss out on this special blessing. But if there is another cohen who can do Birkat cohanim, the sheliach tzibur should not go. <Ref> Yalkut Yosef, [[Tefillah]] Volume 1, page 311</ref><br />
# If the sheliach tzibur forgot to do Birkat coahanim, and he started the blessing of "Sim Shalom", as long as he did not finish the blessing of "Sim Shalom", if he remembers he can go back. But if he finished the words "Hamevarech et amo yisrael basahalom"(the end of "Sim Shalom"), he can no longer go back. And even though there are those who say that you can do Birkat cohanim after the [[prayers]] are finished, it is better not to do it. ([[Safek brachot lehakel]]- when we have a doubt about blessing we should be lenient, and not say the blessing)<Ref> Yalkut Yosef, [[Tefillah]] Volume 1, page 315</ref><br />
# Birkat Kohanim must be said loudly in Hebrew - so at least nine people (Lechatechilah, the entire Tzibbur<ref>Ohr Letzion vol. 2 Siman 4</ref>) can hear, while standing up with raised hands, all of which are necessary even Bediavad. Any Cohen who cannot fulfill these requirements may not go up to the Duchan. Accordingly, the '''Cohanim must raise their at shoulder height'''.<ref> Rambam Hilchot [[Tefillah]] 14:11, See Shu"t Noda BeYehudah vol. 1 Siman 5, Torah Temimah Parashat Naso ot 134, Mishna Brurah 128:52, Piskei Teshuvot vol. 2, Siman 128, Footnote 174, Shu"t Yabia Omer vol. 8, O"C 13:2 brought down in Yalkut Yosef [[Tefillah]] vol. 2 128:50, and at length in Halacha Brurah 128:57, especially in footnote 127.</ref><br />
[[Image:CohanimCorrect.png|200px|right]]<br />
[[Image:CohanimIncorrect.png|200px|right]]<br />
#According to the Shulchan Aruch,<ref> 128:12. See Yalkut Yosef [[Tefillah]] vol. 2 128:50, Piskei Teshuvot vol. 2, footnote 175, as well as his explanation on the top and the pictures in the back of the Sefer, Halachaq Brurah 128:45-48 and the Berur Halacha 41-42 for various explanations and illustrations of the different Minhagim regarding how to hold one's hands and fingers, including a Yishuv for the Lashon or the Shulchan Aruch and the Minhag HaArizal. For further understanding of the two Minhagei HaMekubalim, see Zohar Parashat Naso 121a, Siddur Ya'avetz Dinei Nesiat Kappayim Ot 24, Kitzur Shulchan Aruch 100:9, Ma'aseh Rav Ot 167, Ben Ish Chai Shana Aleph Parashat Tetzaveh and Halichot Olam Parashat Tetzaveh. (editor's note regarding the BI"H: he says he can't find the source in the Kitvei HaAri, but the other Acharonim mentioned before and after did), Kaf HaChaim 128:77 and 80, Shu"T Ohr LeTzion vol. 2, Hilchot Nesiat Kappayim 8:3, and, of course, the Halacha Brurah mentioned above.</ref> the outstretched arms must be held in a straight line (i.e. no bent elbows, fingers, etc.), the right hand should be a little bit higher than the left with spaces in between the middle and ring fingers so that the middle and index fingers are held together and the ring and pinky fingers are held together. The thumbs should be spread out, as well, and not touching. The fingers should all be held straight, parallel to the ground. If a Kohen can’t hold his fingers in this position, he should just spread them all out.<ref> Yalku Yosef [[Tefillah]] vol. 2, 128:50</ref><br />
#'''Even though there are various Minhagim regarding how to spread one’s fingers, everyone agrees the hands must be at shoulder height while saying the words! Therefore, one may not "shuckle" back and forth with his hands going up and down. Also, if a Cohen gets too tired, he may briefly rest his hands in between words, as long as he raises them up again before saying the next word.'''<ref>Mishna Brurah 128:52, see earlier footnote about shoulder height.</ref><br />
#The Cohanim should have in mind to fulfill the Mitzvat Aseh Min HaTorah (Positive Torah commandment) of blessing Am Yisrael.<br />
#The Cohanim must be vigilant to stay in sync, to say each word together in unison, starting each word after the Chazzan finishes saying it and not elongating the words more than the other Kohanim.<ref>Shulchan Aruch 128:18</ref><br />
#While saying the words ending in a Chaf Sofit (Yevarechecha, VeYishmerecha, Eilecha, Viyichuneka, Eilecha, and Lecha) and “Shalom,” the Cohanim turn to their left and right to spread out the Beracha to the people on their sides.<ref>Shulchan Aruch 128:45, Mishna Brurah 168</ref><br />
# The cohanim should be careful not to continue the next blessing until the congregants have finished saying "[[Amen]]".<ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Bikcat Cohanim, Chapter 14, Halacha 5, Shulchan Aruch 128:13</ref><br />
# At the end of Birkat Cohanim, the Cohanim should not turn back around (so that their backs are facing the congregation), nor should they put their hands down and close their fingers, until the sheliach tzibur begins the beracha of "Sim Shalom". <ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 6, Shulchan Aruch 128:16</ref><br />
# The cohanim should not return to their places until the shaliach tzibbur finishes "sim shalom" and some say until the congregation finishes [[answering Amen]].<Ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 4, Shulchan Aruch 128:16</ref><br />
#The Cohanim are not allowed to add any other [[blessings]] to the Birkat Cohanim.<ref>Gemara [[Rosh Hashana]] 28b, Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 12</ref> Doing so constitues "Bal Tosif".<ref>Deuteronomy (Devarim) 4:2</ref><br />
#If there is irresolvable hatred between a Kohen and the congregation, the Kohen must leave the room before Retzeh, because Birkat Kohanim must be done “BeAhavah,” as indicated in the Beracha itself.<ref>Mishna Brurah 128:37, Halacha Brurah 128:43</ref><br />
<br />
==Procedure of Birkat Cohanim for the Shaliach Tzibbur==<br />
<!-- Regarding the choice of the word "feed" please see the talk page. --><br />
# The Sheliach Tzibur should say the words of Birkat cohanim one word at a time and the cohen should repeat each word after the shaliach tzibbur. <ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 3, Shulchan Aruch 128:13 </ref> <br />
# The Sheliach Tzibbur should say each word to the Cohanim out loud and not quietly. <Ref>Halichot Shlomo 10:15 </ref> If one of the Cohanim didn’t hear a word (even the name of Hashem), the Sheliach Tzibbur should repeat it out loud. <Ref> Halichot Shlomo (pg 133 note 56) </ref><br />
# The sheliach tzibur should not answer "[[Amen]]" to the [[blessings]] of the Cohanim, like the rest of the congregation, for perhaps he will get confused about which beracha he is up to. <ref>Rambam (Hilchot [[Tefillah]] U'Birkat Cohanim 14:5), Shulchan Aruch 128:19</ref>However, if the Shaliach Tzibbur is praying from a Siddur and is confident that he won't get confused which bracha he is up to, he may answer [[Amen]] after the bracha's of the Cohanim. <ref>Mishna Brurah 128:71, Kitzur Shulchan Aruch 100:12</ref>However, some Sephardim hold that the Sheliach Tzibbur shouldn't answer [[amen]] even if he's using a Siddur.<ref>Yalkut Yosef (5764 edition, [[Tefillah]] vol 2, pp. 360-2), Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano volume 1 page 118</ref><br />
# In regards to the Brachat HaMitzvah the Cohanim make prior to Birkat Cohanim, some say that certainly the Shaliach Tzibbur should not answer [[amen]].<ref>Mishna Brurah 128:71 quotes some who are strict not to let the Shaliach Tzibbur answer [[Amen]] to the birchat hamitzvah made by the cohanim because it would be an interruption to the [[tefillah]]. Rav Mordechai Eliyahu (comments on Kitzur Shulchan Aruch 100:14) agrees with that opinion. </ref><br />
#If the Sheliach Tzibbur reaches Retzeh and the last Cohen has not yet started walking towards the Duchan (from the sink), he should wait until he does before saying HaMachazir Shechinato LeTzion.<ref>Mishna Brurah 128:28</ref><br />
<br />
==Proper behavior of the congregation during Birkat Cohanim==<br />
# Because of the opinion that there is also a mitzvah for the Yisraelim to receive the Bracha if one is in Shul when the Cohanim were called one may not leave until after Birkat Cohanim. <ref> Piskei Teshuvot 128:2 </ref> Even if one already heard Birkat Cohanim that day, it's improper to leave the Shul when the Cohanim get up for Birkat Cohanim. <ref>Kaf HaChaim 128:149 </ref><br />
# The Tzibbur should stand during Birkat Cohanim and listen to every word with intent. <Ref>Mishna Brurah 128:51, [[Tefillah]] KeHilchata 14:48 </ref> However, a sick or old person may sit during Birkat Cohanim. <Ref> Yalkut Yosef, [[Tefillah]] Volume 1, page 298 </ref><br />
# If one is slightly behind the Cohanim one is not included in the Bracha, however, if one is standing directly on the side, one is included in the Bracha, yet, one should face the Cohanim. Even if there is a partition - even an iron wall - between the Cohanim and the people who are being blessed, since they are facing the Cohanim, they are included in the blessing.<ref>S”A 128:24, Beiur Halacha s.v. Aval, Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 15, Halacha 8</ref><br />
# If one is in front of the Cohanim one should face east (the front of the Shul). <Ref> Beiur Halacha 128:24 s.v. Aval </ref><br />
# One shouldn’t look at the hands of the Cohanim during Birkat Cohanim but rather one should face downward <Ref>S”A 128:23 </ref> or cover one’s face with a [[Tallit]]. <Ref> Mishna Brurah 128:92, [[Tefillah]] KeHilchata 14:49 </ref> However, nowadays that the Cohanim wear the [[Tallit]] over their hands one may look at the Cohanim. <Ref>Siach [[Tefillah]] (Shaar 5, 1:2) writes that nowadays that the Cohanim wear the [[Tallit]] over their hands one may look at the Cohanim. [See also Rav Herschel Schacter’s opinion at yu.edu.] [http://www.yutorah.org/lectures/lecture.cfm/753466/Rabbi_Hershel_Schachter/Shavuot_%E2%80%93_Birkat_Cohanim Rabbi Hershel Schachter in a shiur on Birchat Cohanim] (min 33-5) explains that if the Cohanim cover their hands with a [[Tallit]] it's permitted for the congregation to look at the Cohanim (based on Shulchan Aruch 128:23). However, the Piskei Teshuvot 128:55 writes that one should still not look at the Cohanim so as not to get distracted even if the Cohanim cover their hands with a Tallit. </ref><br />
# The congregation shouldn't say any pesukim during the Birkat Cohanim. <ref>Kitzur Shulchan Aruch 100:13</ref><br />
# If one is in the middle of his silent shemoneh esrei when the congregation says birkat kohanim, he should stand silently without answering amen. <ref> Iggerot Moshe OC 4:21:2 </ref><br />
===Answering Amen and Baruch Hu Baruch Shemo===<br />
# The congregants should answer "[[Amen]]" after each of the three [[berachot]] said in Birkat Cohanim.<ref>As such: "Yevarechecha Hashem v'yishmerecha --[[Amen]]-- Ya'er Hashem panav elecha v'yichunecha --[[Amen]]-- Yisa Hashem panav elecha v'yasem lecha shalom --[[Amen]]--. Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 3</ref><br />
# The congregants should be careful not to answer "[[Amen]]" until the cohanim have finished saying the last word of the pasuk. <ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 5, S”A 128:18, Igrot Moshe 2:31</ref><br />
# There are various opinions regarding whether one should answer Baruch Hu Baruch Shemo after Hashem’s name in Birkat Cohanim. <Ref>The Weekly Halachah Discussion (Vol 2, pg 379) writes that one may follow one’s customary practice but should do so quietly. See Yachava Daat 4:9. </ref><br />
# Someone who’s in middle of [[Shmoneh Esrei]] should stop to listen even if one is in front of the Cohanim, however, according to Sephardim one may continue [[Shmoneh Esrei]] but if one wants one may stop to listen in between [[Brachot]]. <Ref><br />
* The Gemara Sotah 40a tells us that one shouldn’t say Pesukim while the Cohanim are blessing the people because it’s disrespectful to ignore the [[blessings]] being said. This is codified in Shulchan Aruch 128:26. However, this may be different considering that one is involved in [[Davening]] and there’s no mitzvah to stop [[Davening]] to listen rather the principle of Osek BeMitzvah Patur Min HaMitzvah (one who is involved in a mitzvah should continue that mitzvah) comes into effect.<br />
* If there’s a mitzvah on the individual Jews receiving the Bracha like the Sefer Charedim 4:18 then it’s understandable that one should pause to hear the [[Brachot]]. [This is also the opinion of the Raavad (Mishna Tamid end of chapter 6), Bet Efraim 6, Haflah (Ketubot 24b).] However, the Ritva ([[Sukkah]] 31a) writes clearly that the mitzvah is only upon the cohanim and not those being blessed. [This is also the opinion of the Keren Orah (Sotah 39b). The Chatom Sofer 167 writes that this is the opinion of the majority of Rishonim.] If so it’s logical that there’s no reason to stop to listen to Birkat Cohanim since there’s no Mitzvah of to say the [[Brachot]] but only to listen. <br />
* It’s seemingly unanimous (Sh”t Yabia Omer 7:12, Halichot Shlomo 10:3) that even according to those Rishonim (Tosfot [[Brachot]] 21b) who disapprove of stopping in [[Shmoneh Esrei]] to hear [[Kedusha]] because the principle of Shomea KeOnah (listening is like hearing) makes it as if one actually said the words and interrupted one’s [[prayer]], would agree here that it’s not an issue because one has no intent to be considered as if one said the words but rather one is silent in order to receive the [[blessings]]. <br />
* Rav Ovadyah Yosef in Sh”t Yabia Omer 7:12 writes that one doesn’t have to stop in middle of [[Shmoneh Esrei]] in order to listen to Birkat Cohanim (based on the above two reasons), however, if one wanted to one should do so in between the [[Brachot]]. However, Rav Shlomo Zalman in Halichot Shlomo 10:3 writes that in deference to those who hold that there’s also a mitzvah for those being blessing one should stop to listen.<br />
* Chazon Ish (Dinim VeHanhagot 4:29), Igrot Moshe 4:21(2), Shevet HaLevi 3:15, and Halichot Shlomo 10:3 (note 18 adds that one should listen from the beginning of the Bracha that the cohanim make before Birkat Cohanim.) all hold that one should stop and listen for Birkat Cohanim. See also Avnei Yishfah ([[Tefillah]] pg 205) quoting Rav Elyashiv and Sh”t Teshuvot VeHanhagot 2:77 who say that one shouldn’t stop to listen to Birkat Cohanim. </ref> If one stopped to listen to Birkat Cohanim one should not answer [[Amen]]. <Ref> [[Tefillah]] KeHilchata 14:51 based on Sh”t Shevet HaLevi 3:15, and the Imrei Yosher in name of the Chazon Ish writes not to answer [[Amen]]. [[Tefillah]] KeHilchata 14:51 writes that if one is saying [[Shmoneh Esrei]] together with the Shaliach Tzibbur one should answer [[Amen]]. </ref><br />
<br />
==Things that may prevent a Cohen from doing Birkat Cohanim==<br />
# If a person can not pronounce his letters correctly, for example if he says his "Ayin's" like "Alephs" and his "chet's" like "caf's", he is still allowed to do Birkat cohanim, because nowadays that is how everyone pronounces them. However if he happens to be in a place where they are very meticulous about correct pronounciation, he should not do Birkat cohanim. There are those who say that if a person is in a place that they are meticulous, but all the people know that this person can not pronounce their letters the "corect" way, or if they pronounce it a different way (for example: if an ashkenazi, who has different letter pronunciations, is in a sephardic shul they all know that he can't pronounce the letters correctly), he may do Birkat cohanim. This is the accepted minhag. <Ref> Yalkut Yosef, [[Tefillah]] Volume 1, page 318 </ref><br />
#Similarly, a stutterer or one who speaks unclearly, whose words cannot be understood by everyone, should not recite Birkat Cohanim<ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 15, Halacha 1</ref><br />
# A Cohen who has a defect, blemish, or deformity, on his face or his hands should not do Birkat cohanim, because the people will look at him and be distracted. However if he is "[[Dash]] B'Iro", meaning that he is had a blemish for at least 30 days and the whole tzibur knows that he has this blemish, there is no worry that people will look at him, and he may do Birkat cohanim. <strong>Nowadays</strong>, since the Cohanim cover themselves with a [[Tallit]] during the blessing, there is no worry that people will look at him, and any Cohen who has a blemish on his hands or face may do Birkat cohanim. <ref>Yalkut Yosef, [[Tefillah]] Volume 1, page 319</ref><br />
#A Cohen who drank a [[revi'it]] of wine at any time should not do Birkat Cohanim until the effects of the wine have worn off. <ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 15, Halacha 4, Kitzur Shulchan Aruch 100:3</ref><br />
#A Cohen who recited the Birkat Cohanim and went to another synagogue and found the congregation in the midst of [[prayer]], before Birkat Cohanim, should partake in that [[minyan]]'s Birkat Cohanim. A Cohen may recite the Birkat Cohanim several times during the day.<ref> Gemara [[Rosh Hashana]] 28b, Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 15, Halacha 11, Kitzur Shulchan Aruch 100:19</ref><br />
# If a cohen who already performed Birkat cohanim finds himself in another shul which is going to do Birkat cohanim, he doesn't violate the biblical commands if he doesn't do Birkat cohanim another time. However, if he does do Birkat cohanim a second time, he should make a new bracha prior to the Birkat cohanim. <ref>Shulchan Aruch 128:3, Mishna Brurah 128:11</ref><br />
# A Cohen is forbidden marry a divorcee or a convert. If he does, his child has the title of a "Challal", and this child may not do Birkat Cohanim. Him and all his descendents are "Challalim" and may not do Birkat Cohanim (because they are not considered Cohanim).<ref>Yalkut Yosef, [[Tefillah]] Volume 1, page 322 Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 15, Halacha 5</ref><br />
# A sick person who is attatched to a catheter, which holds his urine under his clothing, may do Birkat Cohanim as long as his outer clothes are clean, and there is no bad smell coming out of him. <ref>Yalkut Yosef, [[Tefillah]] Volume 1, page 319</ref><br />
# A Cohen who killed someone intentionally or unintentionally may not perform Birkat Cohanim. According to Ashkenazim, if the Cohen killed someone unintentionally and did Teshuva, he may perform Birkat Cohanim.<ref>Kitzur Shulchan Aruch 100:21</ref><br />
# If the tzibur hates a cohen or the cohen hates the tzibur, it is prohibited for that cohen to do birkat cohanim. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano volume 1 page 117 </ref><br />
===Cohanim washing their hands before Birkat Cohanim===<br />
[[File:Seu yedeychem kodesh.jpg|thumbnail|Netilat Yadayim for Birkat Kohanim]]<br />
#A Cohen with impure hands (i.e. he did not wash his hands) should not do Birkat Cohanim.<ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 15, Halacha 5</ref>A Cohen who was unable to wash his hands or is sickly and can't go to wash his hands, in extenuating circumstances may rely on the washing he did in the morning. <ref>Rav Mordechai Eliyahu (comments on Kitzur Shulchan Aruch 100:5)</ref><br />
# The kohanim need to wash their entire hands (from the fingertips to the wrist) for [[Birkat kohanim]]<ref>Shulchan Aruch 128:6, Kitzur Shulchan Aruch 100:4</ref>, even on [[Tisha Be’av]] on which one can’t wash past the knuckles for other reasons. Only Levim who regularly wash their own hands before washing the kohanim’s, can wash on [[Tisha Be’av]] before washing the kohanims' hands. <ref> [http://www.dailyhalacha.com/Display.asp?ClipID=958 Rabbi Mansour on dailyhalacha.com]</ref><br />
# No bracha is made when the Cohanim wash their hands for Birkat Cohanim. <ref>Shulchan Aruch 128:7, Mishna Brurah 128:24</ref>However, in order to avoid a situation in which there is a dispute whether one should make a bracha, the Cohanim should be careful not to touch a dirty area from the time they wash [[Netilat Yadayim upon waking up]] until Birkat Cohanim.<ref>Kitzur Shulchan Aruch 100:5</ref><br />
# The Levi is supposed to pour the water upon the hands of the cohanim in order to wash them. If there's no Levi, a firstborn should do it. If there's no firstborn, the cohen should wash his own hands.<ref>Shulchan Aruch 128:6, Mishna Brurah 128:22</ref><br />
# If there is exactly a minyan of people and if the cohen leaves the room to wash his hands there will not be a minyan, some say that the cohen should wash his hands before the chazarat hashatz.<ref>Piskei Teshuvot 128:19</ref> Others say that if he washed his hands up to his wrist in the morning and kept his hands clean, he shouldn't leave the room.<ref>Yalkut Yosef 128:28 and Halacha Brurah 128:20</ref> Lastly, some say that the cohen may leave the room during the chazara in order to wash his hands. <ref>Rivevot Efraim 2:54, Nesiyat Kapayim Kehilchata 5:19 (p. 59) </ref><br />
# If the Kohen has the custom not to wash his hands in the morning, he must wash his hands before performing the ceremony.<br />
<br />
==Minhag of thanking Cohanim==<br />
# There is a minhag that after Birkat Cohanim, the congregants should go to the Cohanim and say "Chazak U'baruch" or "Yashar Koach". Even though they (the Cohanim) were obligated to do what they did, they still could have made themselves exempt by leaving. Therefore, it is fitting to praise them.<ref>Yalkut Yosef, [[Tefillah]] Volume 1, page 338</ref> <br />
# At the conclusion of Birkat Cohanim, some have the practice to thank the cohanim for the [[Brachot]] and the cohanim respond Tzivku LeMitzvot. However, some authorities advise avoiding having the Cohanim respond these words. <Ref>Mishna Brurah 128:60, Aruch HaShulchan 128:24, Sh”t Har Tzvi 62 </ref> However, saying Yasher Koach or thank you isn’t an issue. <Ref>Nesiut Kapim KeHilchata (Chap 9 note 53) writes that the Cohanim saying the "Yashar Koach" isn’t an issue. Piskei Teshuvot 128:48 writes that saying "Thank you" isn’t an issue. </ref><br />
<br />
==Interruptions in middle of Birkat Cohanim==<br />
# During Birkat Cohanim one shouldn’t make any interruptions even to answer [[Kaddish]] or [[Kedusha]]. <Ref>Halichot Shlomo 10:4 </ref><br />
# The Tzibbur shouldn’t say anything during the Birkat Cohanim except for [[Amen]]. <Ref>Mishna Brurah 127:11. [[Tefillah]] KeHilchata (pg 297 note 110*) writes that some have the minhag to answer Ken Yehe Ratzon after the first two pesukim and [[Amen]] Ken Yehe Ratzon after the third pasuk. </ref>Sephardim also have the minhag to answer Baruch Hu UBaruch Shemo after hearing Hashem's name in Birkat Cohanim.<ref>Kaf HaChaim 124:27 and Sh”t Yechave Daat 4:9 write that one should say Baruch Hu UBaruch Shemo after the name of Hashem.</ref><br />
# The Shaliach Tzibbur shouldn’t answer [[Amen]] unless he’s [[Davening]] from a Siddur and feels that he won’t loose his place, <Ref>S”A 128:19, Mishna Brurah 128:71, [[Tefillah]] KeHilchata 14:52 </ref> but to the Bracha of the cohanim before Birkat Cohanim one certainly shouldn’t answer [[Amen]]. <ref>Mishna Brurah 128:71, Kaf HaChaim 128:112, [[Tefillah]] KeHilchata 14:52 </ref><br />
==Imitating Birkat Cohanim==<br />
# Some say that a Yisrael may not raise his fingers in the same fashion as the cohanim do for Birkat Cohanim. <ref>Piskei Teshuvot 128:3 based on Kaf HaChaim 128:79 who quotes the Zohar. However, see Sh"t Rivevot Efraim 1:93(2) who questions whether this prohibition applies to Yisraelim or not. See also Sh"t Yechave Daat 5:14 who defends the minhag to bless one's children with one or two hands. </ref><br />
# If a Yisrael makes the blessing of the cohanim, with the intention of doing the mitzvah, he is transgressing a positive commandment, because only the cohanim were commanded.<Ref> Rama 128:1, Yalkut Yosef, [[Tefillah]] Volume 1, page 296 </ref><br />
# However, parents blessing their children and Rabbis blessing their students, may put both of their hands on their heads while reciting the blessing, since the only prohibition is to make the blessing with the intention of fulfilling the mitzvah of the commandment, and to do it like the cohen.<Ref> Yalkut Yosef, [[Tefillah]] Volume 1, page 296. See Beiur Halacha 128:1 s.v. DeZar who writes that the minhag of Yisraelim to bless other Jews with the words of Birkat cohanim is either based on the fact that perhaps there's only a prohibition if they raise their hands like cohanim or that they have kavana not to fulfill the mitzvah of Birkat cohanim. </ref><br />
# There is no worry about saying a "Bracha levatala", a blessing in vain, since they are verses in the Torah, which are permitted to say.<br />
==Birkat Kohanim Posters and Postcards==<br />
For a helpful poster with a summary of the basic Halachot to hang in your school or synagogue, or for informative Halachacards to distribute to your community members, [http://BirkasKohanim.com visit BirkasKohanim.com].<br />
<br />
==Sources==<br />
{{Reflist|2}}<br />
[[Category:Prayer]]</div>Halachahttps://halachipedia.com/index.php?title=Birkat_Cohanim&diff=17801Birkat Cohanim2015-10-21T14:38:00Z<p>Halacha: /* Cohanim washing their hands before Birkat Cohanim */</p>
<hr />
<div>:[[Image:Birkat_kohanim.jpg|right|400px]]<br />
==The Mitzvah of Birkat Cohanim Nowadays==<br />
# The Mitzvah of Birkat Cohanim is biblical (Deoritta) even nowadays, in all places at all times. <ref>Sefer HaChinuch (378), Shaar HaTziyun 128:131*, Yalkut Yosef ([[Tefillah]] vol 2, pg 217), Shu"t Mishkenot Yaakov 66. </ref> It is based on the pasuk "דַּבֵּר אֶל-אַהֲרֹן וְאֶל-בָּנָיו לֵאמֹר, כֹּה תְבָרְכוּ אֶת-בְּנֵי יִשְׂרָאֵל: אָמוֹר, לָהֶם" meaning "Speak to Aaron and his sons, saying: This is how you must bless the Israelites". <Ref> Bamidbar 6:23</ref><br />
# The Mitzvah isn’t strictly obligatory, but rather a Mitzvah which is an opportunity to fulfill a positive command, similar to [[Tzitzit]]. <Ref>Dvar Avraham 1:31 </ref><br />
# The Ashkenazic minhag outside [[Israel]] is not to do Birkat Cohanim except at [[Mussaf]] of [[Yom Tov]] because Birkat Cohanim should be done when people are relaxed and not bothered by work. <Ref>Rama 128:44 writes that the Ashkenazic minhag outside [[Israel]] is not to do Birkat Cohanim except at [[Mussaf]] of [[Yom Tov]] because Birkat Cohanim should be done when people are relaxed and not bothered by work. Kitzur Shulchan Aruch 100:1 agrees. For other reasons to explain the Ashkenazi minhag see Bet Yosef 128 quoting the Sefer Chasidim, Sh”t Zera Emet 3:13, and Sh”t Bet Efraim 6 </ref> Throughout Jewish history, some have made a great effort to change this minhag (in order to fulfill this biblical Mitzvah) and were unsuccessful. <Ref>Aruch HaShulchan 128:64 </ref><br />
# Some have the practice not do Birkat Cohanim when [[Yom Tov]] falls out on [[Shabbat]], however, the poskim strongly disapprove of this and urge to discontinue this practice without causing conflict. <Ref>Mishna Brurah 128:165, Sh”t Igrot Moshe 3:18, 5:15. See also Kitzur Shulchan Aruch 100:1 who quotes the minhag not to say Birkat Cohanim when [[Yom Tov]] falls out on [[Shabbat]], but says the minhag to say it on [[Yom Tov]] even when it falls out on [[Shabbat]] is the more proper minhag. </ref><br />
<br />
==Upon whom is the mitzvah of Birkat Cohanim?==<br />
# Most rabbinic authorities assume that the mitzvah is upon the Cohanim while a minority opinion assumes that there’s a mitzvah both upon the Cohanim and the Yisraelim who are being blessed. <Ref>Beiur Halacha 128 intro, Sefer Charedim 12:18, Igrot Moshe 4:21 </ref><br />
# If a Cohen is in shul and isn’t called up to do the Birkat Cohanim, strictly he isn’t obligated to do Birkat Cohanim (certainly, it’s appropriate and correct to do so) however, once a Cohen is asked to do Birkat Cohanim he violates the biblical command by refusing. <Ref>Beiur Halacha 128:4 </ref><br />
# When a Cohen goes up to bless the congregation, it is as if the Cohen is also being blessed. <Ref> Mishna Brurah 128:2, Yalkut Yosef, [[Tefillah]] Volume 1, page 294</ref><br />
<br />
==When is Birkat Cohanim said?==<br />
# Birkat Cohanim is done in [[Shacharit]], [[Musaf]], and [[Ne'ilah]]. It is not done during [[Mincha]] because perhaps the Cohen drank wine, and a Cohen who is intoxicated may not do Birkat Cohanim. <ref>Rambam (Hilchot [[Tefillah]] U'Birkat Cohanim 14:1) </ref><br />
# Therefore, during a fast day which doesn't have [[Ne'ilah]] (like [[Tish'a B'av]] (the ninth of av) or [[Shiv'a Asar B'tamuz]] ([[The 17th of Tamuz]]) we do Birkat Cohanim during [[mincha]], since we are not worried about the Cohanim being intoxicated if they are fasting. <ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim 14:2</ref><br />
# There is no Birkat Cohanim at night. <ref>Yalkut Yosef, [[Tefillah]] Volume 1, page 339. Hacham Ovadia (Yechave Daat 6:40) rules that Birkat Kohanim should not be recited after Set Ha’kochavim (nightfall), which occurs approximately 20 minutes after sunset. However, during the period of Ben Ha’shemashot, which extends for approximately 13-15 minutes after sundown, the blessing may be recited. Halacha Brurah, vol. 6, p. 609 concurs.</ref><br />
# Birkat Cohanim is only said if there is a [[minyan]] and the [[minyan]] includes the Cohanim. <ref>Shulchan Aruch 128:1, Kitzur Shulchan Aruch 100:2, Mishna Brurah 128:2</ref><br />
<br />
==Procedure of Birkat Cohanim for the Cohanim==<br />
# Even though they already did [[Netilat Yadayim]] that morning, during the Chazara, the Cohanim must wash their hands all the way to their wrists, except in extenuating circumstances (i.e. if they would have to pass in front of someone praying Amidah <Ref>Yalkut Yosef [[Tefillah]] Volume 2, Siman 128, Seif 25, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano volume 1 page 117</Ref>, when they may rely on the original Netilah if they had washed their hands up to their wrists and kept them clean since.<ref>Shulchan Aruch 128:6, Mishna Brurah 128:19</ref> On [[Yom Kippur]] and Tisha B’Av, however, one cannot rely on the minimal morning washing of the fingers alone and must wash his hands to the wrists.<ref>Chazon Ovadia: Yamim Noraim page 312</ref><br />
# Even if there is no platform, the Cohanim should still go up to bless the congregation. Therefore, if the one leading the [[prayers]] is the only cohen present, he should bless "Birkat Cohanim" from where he is standing, and he doesn't need to move to the platform. <Ref> Yalkut Yosef, [[Tefillah]] Volume 1, page 294</ref><br />
# The Cohanim who are going to say Birkat Cohanim must remove their shoes, whether or not they are leather. <Ref> Gemara Sotah 40a writes that Rabbi Yochanan ben Zakai instituted that the Cohanim should not go up wearing sandals or any type of shoe for two reasons: 1) out of respect to the congregation not to go before them with dirty shoes and 2) so that a Cohen doesn't have to tie his shoes during Birkat Cohanim and then appear as if he's a Pasul Cohen. This halacha is codified in Rambam 14:6 and Shulchan Aruch 128:5. Chida in Machzik Bracha 128:7 writes that this halacha applies even to non-leather shoes. Kaf HaChaim 128:28, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano volume 1 page 117, and Halacha Brurah 128:16 agree. </ref>However, those communities in Chutz LeAretz who have a minhag not to remove their shoes if they say Birkat Cohanim from the floor without going up on the duchan have what to rely on.<ref>Yafeh Lelev 128:29 is lenient for Cohanim to wear shoes if they don't go up on the duchan. (See Yachava Daat 2:13 for many others who agree). Although Kaf HaChaim 128:107 disagrees, Halacha Brurah 128:17 says that there's what to rely upon. Yachava Daat 2:13 writes that one who finds it hard to take off their shoes may do birkat cohanim from the floor (not the bima) so as not to lose this mitzvah entirely, however, those who want to fulfill mitzvot in the best way should remove their shoes. </ref><br />
# The shoes should be left in a hidden place or even under a chair less than ten [[Tefachim]] (~2.5ft) off the ground in order to preserve the sanctity of the Beit HaKnesset.<ref>Kaf HaChaim 128:30 in the name of the Kenesset HaGedolah (middle of the footnote), Ohr Letzion volume 2, 45:40, See Halacha Brurah 128:19 that explains that they should really be left outside the synagogue sanctuary.</ref><br />
# When the Cohanim put back on their shoes, they shouldn't touch their shoes. If they touch their shoes, they have to wash [[Netilat Yadayim]].<ref>Kitzur Shulchan Aruch 100:16</ref><br />
# By the time the Sheliach Tzibur arrives at the blessing of "Retzeh", the Cohanim must make a motion ("Akirat Raglayim") towards doing the Duchan. If the Sheliach Tzibur finished the blessing of "Retzeh", and said the word "Modim" before a cohen made this motion, that cohen may not go up to do Birkat cohanim. <Ref> Yalkut Yosef, [[Tefillah]] Volume 1, page 299, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano volume 1 page 117, Rambam Hilchot [[Tefillah]] U'Birkat Cohanim 15:11 based on the gemara in Sota 38b. </ref> Bediavad, in extenuating circumstances, if he moved towards the sink and not towards the Duchan at that time, it’s also ok; however, if he did not move at all after the Chazzan started Modim, he may not participate and must leave the room.<ref>Ben Ish Chai, Year 1, Parashat Tetzaveh, Halacha 9; See further Mishna Brurah 128:28 and Sha'ar HaTziyun Ot 30</ref><br />
# A Cohen who refuses to go up to the Duchan without a valid reason is in violation of one positive commandment from the Torah, though it’s equivalent to three.<ref>Shulchan Aruch 128:2</ref><br />
#While on the Duchan, the Kohanim should say the “Yehi Ratzon” [[prayer]] printed in the Siddur and complete it with one of the Chazzan’s [[Berachot]], so the Tzibbur essentially answers [[Amen]] to them, as well.<ref> Shulchan Aruch 128:13 and Mishna Brurah there</ref><br />
#The Cohanim should stand there, facing the heichal, with their backs to the congregation. They hold their fingers closed, against their palms, until the sheliach tzibur completes the blessing of "hatov shimcha". When the shaliach tzibbur calls to them "Cohanim!", they turn their faces to the people, spread out their fingers, and lift up their hands to shoulder height.<ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 3, Shulchan Aruch 128:10</ref> The Minhag is that they raise their hands already before they start the Beracha.<ref>Halacha Brurah 128:14</ref><br />
#All turns in Halacha are made to the right, and Birkat Kohanim is no exception. The Kohanim must turn clockwise while saying the Beracha so that they should finish saying "BeAhavah" while facing the Tzibbur.<ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 13; Yalkut Yosef [[Tefillah]] Volume 2, 128:49</ref> They again turn clockwise after the Chazzan starts Sim Shalom.<ref>Shulchan Aruch 128:17</ref><br />
#If only one Cohen is blessing the people, he should turn around after the shaliach tzibbur finishes the bracha of "hatov shimcha" and begin reciting the blessing alone. Afterwards, the sheliach tzibur says the words of Birkat cohanim one word at a time and Cohen repeats each word after the shaliach tzibbur, as explained below.<ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 8, Shulchan Aruch 128:10</ref><br />
#If there are two or more Cohanim present, they do not begin reciting the blessing until the sheliach tzibur calls them, saying the word “Cohanim”. <ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 8, Shulchan Aruch 128:10</ref><br />
#One of the measures ordained by Ezra is that the Cohanim should not ascend to the duchan wearing sandals. Rather, they should stand barefoot<ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 6</ref><br />
# If the only cohen in the tzibur is the Sheliach tzibur, and he is using a siddur and will therefore not be confused and will be able to continue in his tefila after Birkat cohanim, he should move his feet during the bracha of "Retzeh", and then go do Birkat cohanim, so that the tzibur will not miss out on this special blessing. But if there is another cohen who can do Birkat cohanim, the sheliach tzibur should not go. <Ref> Yalkut Yosef, [[Tefillah]] Volume 1, page 311</ref><br />
# If the sheliach tzibur forgot to do Birkat coahanim, and he started the blessing of "Sim Shalom", as long as he did not finish the blessing of "Sim Shalom", if he remembers he can go back. But if he finished the words "Hamevarech et amo yisrael basahalom"(the end of "Sim Shalom"), he can no longer go back. And even though there are those who say that you can do Birkat cohanim after the [[prayers]] are finished, it is better not to do it. ([[Safek brachot lehakel]]- when we have a doubt about blessing we should be lenient, and not say the blessing)<Ref> Yalkut Yosef, [[Tefillah]] Volume 1, page 315</ref><br />
# Birkat Kohanim must be said loudly in Hebrew - so at least nine people (Lechatechilah, the entire Tzibbur<ref>Ohr Letzion vol. 2 Siman 4</ref>) can hear, while standing up with raised hands, all of which are necessary even Bediavad. Any Cohen who cannot fulfill these requirements may not go up to the Duchan. Accordingly, the '''Cohanim must raise their at shoulder height'''.<ref> Rambam Hilchot [[Tefillah]] 14:11, See Shu"t Noda BeYehudah vol. 1 Siman 5, Torah Temimah Parashat Naso ot 134, Mishna Brurah 128:52, Piskei Teshuvot vol. 2, Siman 128, Footnote 174, Shu"t Yabia Omer vol. 8, O"C 13:2 brought down in Yalkut Yosef [[Tefillah]] vol. 2 128:50, and at length in Halacha Brurah 128:57, especially in footnote 127.</ref><br />
[[Image:CohanimCorrect.png|200px|right]]<br />
[[Image:CohanimIncorrect.png|200px|right]]<br />
#According to the Shulchan Aruch,<ref> 128:12. See Yalkut Yosef [[Tefillah]] vol. 2 128:50, Piskei Teshuvot vol. 2, footnote 175, as well as his explanation on the top and the pictures in the back of the Sefer, Halachaq Brurah 128:45-48 and the Berur Halacha 41-42 for various explanations and illustrations of the different Minhagim regarding how to hold one's hands and fingers, including a Yishuv for the Lashon or the Shulchan Aruch and the Minhag HaArizal. For further understanding of the two Minhagei HaMekubalim, see Zohar Parashat Naso 121a, Siddur Ya'avetz Dinei Nesiat Kappayim Ot 24, Kitzur Shulchan Aruch 100:9, Ma'aseh Rav Ot 167, Ben Ish Chai Shana Aleph Parashat Tetzaveh and Halichot Olam Parashat Tetzaveh. (editor's note regarding the BI"H: he says he can't find the source in the Kitvei HaAri, but the other Acharonim mentioned before and after did), Kaf HaChaim 128:77 and 80, Shu"T Ohr LeTzion vol. 2, Hilchot Nesiat Kappayim 8:3, and, of course, the Halacha Brurah mentioned above.</ref> the outstretched arms must be held in a straight line (i.e. no bent elbows, fingers, etc.), the right hand should be a little bit higher than the left with spaces in between the middle and ring fingers so that the middle and index fingers are held together and the ring and pinky fingers are held together. The thumbs should be spread out, as well, and not touching. The fingers should all be held straight, parallel to the ground. If a Kohen can’t hold his fingers in this position, he should just spread them all out.<ref> Yalku Yosef [[Tefillah]] vol. 2, 128:50</ref><br />
#'''Even though there are various Minhagim regarding how to spread one’s fingers, everyone agrees the hands must be at shoulder height while saying the words! Therefore, one may not "shuckle" back and forth with his hands going up and down. Also, if a Cohen gets too tired, he may briefly rest his hands in between words, as long as he raises them up again before saying the next word.'''<ref>Mishna Brurah 128:52, see earlier footnote about shoulder height.</ref><br />
#The Cohanim should have in mind to fulfill the Mitzvat Aseh Min HaTorah (Positive Torah commandment) of blessing Am Yisrael.<br />
#The Cohanim must be vigilant to stay in sync, to say each word together in unison, starting each word after the Chazzan finishes saying it and not elongating the words more than the other Kohanim.<ref>Shulchan Aruch 128:18</ref><br />
#While saying the words ending in a Chaf Sofit (Yevarechecha, VeYishmerecha, Eilecha, Viyichuneka, Eilecha, and Lecha) and “Shalom,” the Cohanim turn to their left and right to spread out the Beracha to the people on their sides.<ref>Shulchan Aruch 128:45, Mishna Brurah 168</ref><br />
# The cohanim should be careful not to continue the next blessing until the congregants have finished saying "[[Amen]]".<ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Bikcat Cohanim, Chapter 14, Halacha 5, Shulchan Aruch 128:13</ref><br />
# At the end of Birkat Cohanim, the Cohanim should not turn back around (so that their backs are facing the congregation), nor should they put their hands down and close their fingers, until the sheliach tzibur begins the beracha of "Sim Shalom". <ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 6, Shulchan Aruch 128:16</ref><br />
# The cohanim should not return to their places until the shaliach tzibbur finishes "sim shalom" and some say until the congregation finishes [[answering Amen]].<Ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 4, Shulchan Aruch 128:16</ref><br />
#The Cohanim are not allowed to add any other [[blessings]] to the Birkat Cohanim.<ref>Gemara [[Rosh Hashana]] 28b, Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 12</ref> Doing so constitues "Bal Tosif".<ref>Deuteronomy (Devarim) 4:2</ref><br />
#If there is irresolvable hatred between a Kohen and the congregation, the Kohen must leave the room before Retzeh, because Birkat Kohanim must be done “BeAhavah,” as indicated in the Beracha itself.<ref>Mishna Brurah 128:37, Halacha Brurah 128:43</ref><br />
<br />
==Procedure of Birkat Cohanim for the Shaliach Tzibbur==<br />
<!-- Regarding the choice of the word "feed" please see the talk page. --><br />
# The Sheliach Tzibur should say the words of Birkat cohanim one word at a time and the cohen should repeat each word after the shaliach tzibbur. <ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 3, Shulchan Aruch 128:13 </ref> <br />
# The Sheliach Tzibbur should say each word to the Cohanim out loud and not quietly. <Ref>Halichot Shlomo 10:15 </ref> If one of the Cohanim didn’t hear a word (even the name of Hashem), the Sheliach Tzibbur should repeat it out loud. <Ref> Halichot Shlomo (pg 133 note 56) </ref><br />
# The sheliach tzibur should not answer "[[Amen]]" to the [[blessings]] of the Cohanim, like the rest of the congregation, for perhaps he will get confused about which beracha he is up to. <ref>Rambam (Hilchot [[Tefillah]] U'Birkat Cohanim 14:5), Shulchan Aruch 128:19</ref>However, if the Shaliach Tzibbur is praying from a Siddur and is confident that he won't get confused which bracha he is up to, he may answer [[Amen]] after the bracha's of the Cohanim. <ref>Mishna Brurah 128:71, Kitzur Shulchan Aruch 100:12</ref>However, some Sephardim hold that the Sheliach Tzibbur shouldn't answer [[amen]] even if he's using a Siddur.<ref>Yalkut Yosef (5764 edition, [[Tefillah]] vol 2, pp. 360-2), Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano volume 1 page 118</ref><br />
# In regards to the Brachat HaMitzvah the Cohanim make prior to Birkat Cohanim, some say that certainly the Shaliach Tzibbur should not answer [[amen]].<ref>Mishna Brurah 128:71 quotes some who are strict not to let the Shaliach Tzibbur answer [[Amen]] to the birchat hamitzvah made by the cohanim because it would be an interruption to the [[tefillah]]. Rav Mordechai Eliyahu (comments on Kitzur Shulchan Aruch 100:14) agrees with that opinion. </ref><br />
#If the Sheliach Tzibbur reaches Retzeh and the last Cohen has not yet started walking towards the Duchan (from the sink), he should wait until he does before saying HaMachazir Shechinato LeTzion.<ref>Mishna Brurah 128:28</ref><br />
<br />
==Proper behavior of the congregation during Birkat Cohanim==<br />
# Because of the opinion that there is also a mitzvah for the Yisraelim to receive the Bracha if one is in Shul when the Cohanim were called one may not leave until after Birkat Cohanim. <ref> Piskei Teshuvot 128:2 </ref> Even if one already heard Birkat Cohanim that day, it's improper to leave the Shul when the Cohanim get up for Birkat Cohanim. <ref>Kaf HaChaim 128:149 </ref><br />
# The Tzibbur should stand during Birkat Cohanim and listen to every word with intent. <Ref>Mishna Brurah 128:51, [[Tefillah]] KeHilchata 14:48 </ref> However, a sick or old person may sit during Birkat Cohanim. <Ref> Yalkut Yosef, [[Tefillah]] Volume 1, page 298 </ref><br />
# If one is slightly behind the Cohanim one is not included in the Bracha, however, if one is standing directly on the side, one is included in the Bracha, yet, one should face the Cohanim. Even if there is a partition - even an iron wall - between the Cohanim and the people who are being blessed, since they are facing the Cohanim, they are included in the blessing.<ref>S”A 128:24, Beiur Halacha s.v. Aval, Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 15, Halacha 8</ref><br />
# If one is in front of the Cohanim one should face east (the front of the Shul). <Ref> Beiur Halacha 128:24 s.v. Aval </ref><br />
# One shouldn’t look at the hands of the Cohanim during Birkat Cohanim but rather one should face downward <Ref>S”A 128:23 </ref> or cover one’s face with a [[Tallit]]. <Ref> Mishna Brurah 128:92, [[Tefillah]] KeHilchata 14:49 </ref> However, nowadays that the Cohanim wear the [[Tallit]] over their hands one may look at the Cohanim. <Ref>Siach [[Tefillah]] (Shaar 5, 1:2) writes that nowadays that the Cohanim wear the [[Tallit]] over their hands one may look at the Cohanim. [See also Rav Herschel Schacter’s opinion at yu.edu.] [http://www.yutorah.org/lectures/lecture.cfm/753466/Rabbi_Hershel_Schachter/Shavuot_%E2%80%93_Birkat_Cohanim Rabbi Hershel Schachter in a shiur on Birchat Cohanim] (min 33-5) explains that if the Cohanim cover their hands with a [[Tallit]] it's permitted for the congregation to look at the Cohanim (based on Shulchan Aruch 128:23). However, the Piskei Teshuvot 128:55 writes that one should still not look at the Cohanim so as not to get distracted even if the Cohanim cover their hands with a Tallit. </ref><br />
# The congregation shouldn't say any pesukim during the Birkat Cohanim. <ref>Kitzur Shulchan Aruch 100:13</ref><br />
# If one is in the middle of his silent shemoneh esrei when the congregation says birkat kohanim, he should stand silently without answering amen. <ref> Iggerot Moshe OC 4:21:2 </ref><br />
===Answering Amen and Baruch Hu Baruch Shemo===<br />
# The congregants should answer "[[Amen]]" after each of the three [[berachot]] said in Birkat Cohanim.<ref>As such: "Yevarechecha Hashem v'yishmerecha --[[Amen]]-- Ya'er Hashem panav elecha v'yichunecha --[[Amen]]-- Yisa Hashem panav elecha v'yasem lecha shalom --[[Amen]]--. Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 3</ref><br />
# The congregants should be careful not to answer "[[Amen]]" until the cohanim have finished saying the last word of the pasuk. <ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 5, S”A 128:18, Igrot Moshe 2:31</ref><br />
# There are various opinions regarding whether one should answer Baruch Hu Baruch Shemo after Hashem’s name in Birkat Cohanim. <Ref>The Weekly Halachah Discussion (Vol 2, pg 379) writes that one may follow one’s customary practice but should do so quietly. See Yachava Daat 4:9. </ref><br />
# Someone who’s in middle of [[Shmoneh Esrei]] should stop to listen even if one is in front of the Cohanim, however, according to Sephardim one may continue [[Shmoneh Esrei]] but if one wants one may stop to listen in between [[Brachot]]. <Ref><br />
* The Gemara Sotah 40a tells us that one shouldn’t say Pesukim while the Cohanim are blessing the people because it’s disrespectful to ignore the [[blessings]] being said. This is codified in Shulchan Aruch 128:26. However, this may be different considering that one is involved in [[Davening]] and there’s no mitzvah to stop [[Davening]] to listen rather the principle of Osek BeMitzvah Patur Min HaMitzvah (one who is involved in a mitzvah should continue that mitzvah) comes into effect.<br />
* If there’s a mitzvah on the individual Jews receiving the Bracha like the Sefer Charedim 4:18 then it’s understandable that one should pause to hear the [[Brachot]]. [This is also the opinion of the Raavad (Mishna Tamid end of chapter 6), Bet Efraim 6, Haflah (Ketubot 24b).] However, the Ritva ([[Sukkah]] 31a) writes clearly that the mitzvah is only upon the cohanim and not those being blessed. [This is also the opinion of the Keren Orah (Sotah 39b). The Chatom Sofer 167 writes that this is the opinion of the majority of Rishonim.] If so it’s logical that there’s no reason to stop to listen to Birkat Cohanim since there’s no Mitzvah of to say the [[Brachot]] but only to listen. <br />
* It’s seemingly unanimous (Sh”t Yabia Omer 7:12, Halichot Shlomo 10:3) that even according to those Rishonim (Tosfot [[Brachot]] 21b) who disapprove of stopping in [[Shmoneh Esrei]] to hear [[Kedusha]] because the principle of Shomea KeOnah (listening is like hearing) makes it as if one actually said the words and interrupted one’s [[prayer]], would agree here that it’s not an issue because one has no intent to be considered as if one said the words but rather one is silent in order to receive the [[blessings]]. <br />
* Rav Ovadyah Yosef in Sh”t Yabia Omer 7:12 writes that one doesn’t have to stop in middle of [[Shmoneh Esrei]] in order to listen to Birkat Cohanim (based on the above two reasons), however, if one wanted to one should do so in between the [[Brachot]]. However, Rav Shlomo Zalman in Halichot Shlomo 10:3 writes that in deference to those who hold that there’s also a mitzvah for those being blessing one should stop to listen.<br />
* Chazon Ish (Dinim VeHanhagot 4:29), Igrot Moshe 4:21(2), Shevet HaLevi 3:15, and Halichot Shlomo 10:3 (note 18 adds that one should listen from the beginning of the Bracha that the cohanim make before Birkat Cohanim.) all hold that one should stop and listen for Birkat Cohanim. See also Avnei Yishfah ([[Tefillah]] pg 205) quoting Rav Elyashiv and Sh”t Teshuvot VeHanhagot 2:77 who say that one shouldn’t stop to listen to Birkat Cohanim. </ref> If one stopped to listen to Birkat Cohanim one should not answer [[Amen]]. <Ref> [[Tefillah]] KeHilchata 14:51 based on Sh”t Shevet HaLevi 3:15, and the Imrei Yosher in name of the Chazon Ish writes not to answer [[Amen]]. [[Tefillah]] KeHilchata 14:51 writes that if one is saying [[Shmoneh Esrei]] together with the Shaliach Tzibbur one should answer [[Amen]]. </ref><br />
<br />
==Things that may prevent a Cohen from doing Birkat Cohanim==<br />
# If a person can not pronounce his letters correctly, for example if he says his "Ayin's" like "Alephs" and his "chet's" like "caf's", he is still allowed to do Birkat cohanim, because nowadays that is how everyone pronounces them. However if he happens to be in a place where they are very meticulous about correct pronounciation, he should not do Birkat cohanim. There are those who say that if a person is in a place that they are meticulous, but all the people know that this person can not pronounce their letters the "corect" way, or if they pronounce it a different way (for example: if an ashkenazi, who has different letter pronunciations, is in a sephardic shul they all know that he can't pronounce the letters correctly), he may do Birkat cohanim. This is the accepted minhag. <Ref> Yalkut Yosef, [[Tefillah]] Volume 1, page 318 </ref><br />
#Similarly, a stutterer or one who speaks unclearly, whose words cannot be understood by everyone, should not recite Birkat Cohanim<ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 15, Halacha 1</ref><br />
# A Cohen who has a defect, blemish, or deformity, on his face or his hands should not do Birkat cohanim, because the people will look at him and be distracted. However if he is "[[Dash]] B'Iro", meaning that he is had a blemish for at least 30 days and the whole tzibur knows that he has this blemish, there is no worry that people will look at him, and he may do Birkat cohanim. <strong>Nowadays</strong>, since the Cohanim cover themselves with a [[Tallit]] during the blessing, there is no worry that people will look at him, and any Cohen who has a blemish on his hands or face may do Birkat cohanim. <ref>Yalkut Yosef, [[Tefillah]] Volume 1, page 319</ref><br />
#A Cohen who drank a [[revi'it]] of wine at any time should not do Birkat Cohanim until the effects of the wine have worn off. <ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 15, Halacha 4, Kitzur Shulchan Aruch 100:3</ref><br />
#A Cohen who recited the Birkat Cohanim and went to another synagogue and found the congregation in the midst of [[prayer]], before Birkat Cohanim, should partake in that [[minyan]]'s Birkat Cohanim. A Cohen may recite the Birkat Cohanim several times during the day.<ref> Gemara [[Rosh Hashana]] 28b, Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 15, Halacha 11, Kitzur Shulchan Aruch 100:19</ref><br />
# If a cohen who already performed Birkat cohanim finds himself in another shul which is going to do Birkat cohanim, he doesn't violate the biblical commands if he doesn't do Birkat cohanim another time. However, if he does do Birkat cohanim a second time, he should make a new bracha prior to the Birkat cohanim. <ref>Shulchan Aruch 128:3, Mishna Brurah 128:11</ref><br />
# A Cohen is forbidden marry a divorcee or a convert. If he does, his child has the title of a "Challal", and this child may not do Birkat Cohanim. Him and all his descendents are "Challalim" and may not do Birkat Cohanim (because they are not considered Cohanim).<ref>Yalkut Yosef, [[Tefillah]] Volume 1, page 322 Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 15, Halacha 5</ref><br />
# A sick person who is attatched to a catheter, which holds his urine under his clothing, may do Birkat Cohanim as long as his outer clothes are clean, and there is no bad smell coming out of him. <ref>Yalkut Yosef, [[Tefillah]] Volume 1, page 319</ref><br />
# A Cohen who killed someone intentionally or unintentionally may not perform Birkat Cohanim. According to Ashkenazim, if the Cohen killed someone unintentionally and did Teshuva, he may perform Birkat Cohanim.<ref>Kitzur Shulchan Aruch 100:21</ref><br />
# If the tzibur hates a cohen or the cohen hates the tzibur, it is prohibited for that cohen to do birkat cohanim. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano volume 1 page 117 </ref><br />
===Cohanim washing their hands before Birkat Cohanim===<br />
[[File:Seu yedeychem kodesh.jpg|thumbnail|Netilat Yadayim for Birkat Kohanim]]<br />
#A Cohen with impure hands (i.e. he did not wash his hands) should not do Birkat Cohanim.<ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 15, Halacha 5</ref>A Cohen who was unable to wash his hands or is sickly and can't go to wash his hands, in extenuating circumstances may rely on the washing he did in the morning. <ref>Rav Mordechai Eliyahu (comments on Kitzur Shulchan Aruch 100:5)</ref><br />
# The kohanim need to wash their entire hands (from the fingertips to the wrist) for [[Birkat kohanim]]<ref>Shulchan Aruch 128:6, Kitzur Shulchan Aruch 100:4</ref>, even on [[Tisha Be’av]] on which one can’t wash past the knuckles for other reasons. Only Levim who regularly wash their own hands before washing the kohanim’s, can wash on [[Tisha Be’av]] before washing the kohanims' hands. <ref> [http://www.dailyhalacha.com/Display.asp?ClipID=958 Rabbi Mansour on dailyhalacha.com]</ref><br />
# No bracha is made when the Cohanim wash their hands for Birkat Cohanim. <ref>Shulchan Aruch 128:7, Mishna Brurah 128:24</ref>However, in order to avoid a situation in which there is a dispute whether one should make a bracha, the Cohanim should be careful not to touch a dirty area from the time they wash [[Netilat Yadayim upon waking up]] until Birkat Cohanim.<ref>Kitzur Shulchan Aruch 100:5</ref><br />
# The Levi is supposed to pour the water upon the hands of the cohanim in order to wash them. If there's no Levi, a firstborn should do it. If there's no firstborn, the cohen should wash his own hands.<ref>Shulchan Aruch 128:6, Mishna Brurah 128:22</ref><br />
# If there is exactly a minyan of people and if the cohen leaves the room to wash his hands there will not be a minyan, some say that the cohen should wash his hands before the chazarat hashatz.<ref>Piskei Teshuvot 128:19</ref> Others say that if he washed his hands up to his wrist in the morning and kept his hands clean, he shouldn't leave the room.<ref>Yalkut Yosef 128:28 and Halacha Brurah 128:20</ref> Lastly, some say that the cohen may leave the room during the chazara in order to wash his hands. <ref>Rivevot Efraim 2:54, Nesiyat Kapayim Kehilchata 5:19 (p. 59) </ref><br />
# If the Kohen has the custom not to wash his hands in the morning, he must wash his hands before performing the ceremony<br />
<br />
==Minhag of thanking Cohanim==<br />
# There is a minhag that after Birkat Cohanim, the congregants should go to the Cohanim and say "Chazak U'baruch" or "Yashar Koach". Even though they (the Cohanim) were obligated to do what they did, they still could have made themselves exempt by leaving. Therefore, it is fitting to praise them.<ref>Yalkut Yosef, [[Tefillah]] Volume 1, page 338</ref> <br />
# At the conclusion of Birkat Cohanim, some have the practice to thank the cohanim for the [[Brachot]] and the cohanim respond Tzivku LeMitzvot. However, some authorities advise avoiding having the Cohanim respond these words. <Ref>Mishna Brurah 128:60, Aruch HaShulchan 128:24, Sh”t Har Tzvi 62 </ref> However, saying Yasher Koach or thank you isn’t an issue. <Ref>Nesiut Kapim KeHilchata (Chap 9 note 53) writes that the Cohanim saying the "Yashar Koach" isn’t an issue. Piskei Teshuvot 128:48 writes that saying "Thank you" isn’t an issue. </ref><br />
<br />
==Interruptions in middle of Birkat Cohanim==<br />
# During Birkat Cohanim one shouldn’t make any interruptions even to answer [[Kaddish]] or [[Kedusha]]. <Ref>Halichot Shlomo 10:4 </ref><br />
# The Tzibbur shouldn’t say anything during the Birkat Cohanim except for [[Amen]]. <Ref>Mishna Brurah 127:11. [[Tefillah]] KeHilchata (pg 297 note 110*) writes that some have the minhag to answer Ken Yehe Ratzon after the first two pesukim and [[Amen]] Ken Yehe Ratzon after the third pasuk. </ref>Sephardim also have the minhag to answer Baruch Hu UBaruch Shemo after hearing Hashem's name in Birkat Cohanim.<ref>Kaf HaChaim 124:27 and Sh”t Yechave Daat 4:9 write that one should say Baruch Hu UBaruch Shemo after the name of Hashem.</ref><br />
# The Shaliach Tzibbur shouldn’t answer [[Amen]] unless he’s [[Davening]] from a Siddur and feels that he won’t loose his place, <Ref>S”A 128:19, Mishna Brurah 128:71, [[Tefillah]] KeHilchata 14:52 </ref> but to the Bracha of the cohanim before Birkat Cohanim one certainly shouldn’t answer [[Amen]]. <ref>Mishna Brurah 128:71, Kaf HaChaim 128:112, [[Tefillah]] KeHilchata 14:52 </ref><br />
==Imitating Birkat Cohanim==<br />
# Some say that a Yisrael may not raise his fingers in the same fashion as the cohanim do for Birkat Cohanim. <ref>Piskei Teshuvot 128:3 based on Kaf HaChaim 128:79 who quotes the Zohar. However, see Sh"t Rivevot Efraim 1:93(2) who questions whether this prohibition applies to Yisraelim or not. See also Sh"t Yechave Daat 5:14 who defends the minhag to bless one's children with one or two hands. </ref><br />
# If a Yisrael makes the blessing of the cohanim, with the intention of doing the mitzvah, he is transgressing a positive commandment, because only the cohanim were commanded.<Ref> Rama 128:1, Yalkut Yosef, [[Tefillah]] Volume 1, page 296 </ref><br />
# However, parents blessing their children and Rabbis blessing their students, may put both of their hands on their heads while reciting the blessing, since the only prohibition is to make the blessing with the intention of fulfilling the mitzvah of the commandment, and to do it like the cohen.<Ref> Yalkut Yosef, [[Tefillah]] Volume 1, page 296. See Beiur Halacha 128:1 s.v. DeZar who writes that the minhag of Yisraelim to bless other Jews with the words of Birkat cohanim is either based on the fact that perhaps there's only a prohibition if they raise their hands like cohanim or that they have kavana not to fulfill the mitzvah of Birkat cohanim. </ref><br />
# There is no worry about saying a "Bracha levatala", a blessing in vain, since they are verses in the Torah, which are permitted to say.<br />
==Birkat Kohanim Posters and Postcards==<br />
For a helpful poster with a summary of the basic Halachot to hang in your school or synagogue, or for informative Halachacards to distribute to your community members, [http://BirkasKohanim.com visit BirkasKohanim.com].<br />
<br />
==Sources==<br />
{{Reflist|2}}<br />
[[Category:Prayer]]</div>Halacha