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Last Updated 4-28-09
Yalkut Yosef
Halachot / Laws of Shabbat
Rav Ovadia Yosef Shlita
Respecting Shabbat
1)
Anyone who respects the Shabbat is given an inheritance without
boundaries, is given all the desires of his heart, and is saved from
the hardship of exile. Therefore, one needs to be careful to respect
Shabbat. Some ways to respect it is to wear clean clothing, and to
have delight in ones food and drink. One needs to have in mind that
he is fulfilling the mitzvah from the Torah. Some say this is a
Rabbinic law. You must also have in mind to fulfill the mitzvah of
oneg shabbat.
2) Its good to buy meat for shabbat even though
it's not Halacha. One should have his best foods, meats and wines
which give him the most delight. Each according to his means. If one
doesn't have for 3 seudot, he should buy for 2 seudot. One should
save up during the week to have enough for Shabbat. If one does not
have enough for 2 seudot he has to ask for tzedaka for all 3.
3)
It is good to eat fish on Shabbat, preferably for the 1st and 3rd
seudot. If one doesn't like fish he does not have to force himself to
eat it. One should wash between eating fish and meat and clean his
mouth with water. If he can, he should drink something also. One
should do this with chicken also. If one is eating with a fork,
lechatchila he doesn't need to wash his hands.
4) One who does
not have money to purchase the necessities for Shabbat should borrow
money. Some say you are even allowed to borrow with interest for this
purpose. But it's best to write on the shtar that the loan is being
done on a "heter iska".
5) Every Jew is obligated in
kavod Shabbat which is done before Shabbat starts. This includes
washing ones face, hands and legs in hot water, wearing nice clothing
(not weekday clothing). Even if one is alone at home he should change
into nice clothing because the clothes isn't worn for people to see
but rather for the honor of Shabbat and Chag. Even a mourner in his
seven days of mourning should change his clothing, but only the outer
ones. Oneg Shabbat is done on Shabbat itself like eating and drinking
etc.
6) One is not obligated to have seperate shoes for
Shabbat. However he should clean and polish them so they appear
newer. Anyone who has seperate shoes for Shabbat shall be
blessed.
7) It is good practice to put a clean table cloth on
the table one is going to eat from on Shabbat. It is also good to put
one, on every other table including the ones in the synagogue.
8)
Ezra Hasofer made a takana that the people should wash their clothing
on Thursday in preparation for Shabbat. It's allowed to wash on other
days in the week but better from Wednesday and on. It's better not to
wash on erev Shabbat so that one will be free to prepare for Shabbat.
One who washes clothing with a machine has what to rely on but the
leniency is primarily when one is using a dryer.
9) It is a
minhag to knead dough on erev shabbat to bake challahs. Also so that
one will be able to do "haftashas challah" with a bracha.
The shiur of challah that requires hafrasha is 1.666 grams of
flour.
Renting a field or a store to a Non-Jew
1)
Flowers that have a specific time to be picked, and it happens to
fall out on a Shabbat morning. One should not ask a Non-Jew (who was
hired) to do it without consulting a Torah sage. There are times when
you are allowed to when you do "amirah le amirah" to the
Non Jew from Erev Shabbat.
Work that a Non-Jew may do
for a Jew on Shabbat
1) If a person made a
contract with a Non Jew to do a certain job and was not told that the
Non Jew would work on Shabbat, if it is normal to do such work with a
contract, it's permissible. For example, someone who builds a house
and dust remains in front of the house. If he makes a contract (to do
the job, but not a daily one) with a Non Jew to do the job, and the
Non Jew comes and cleans it up on shabbat, it is ok if it is the way
of the place to make contracts.
2) A place where they plow
crops and they have an automatic machine, and the job needs to be
continued on Shabbats and Holidays, and the job is done by the Non
Jew, and the outside doors are closed. If one pays this non Jew for
the week along with the Shabbat, it is allowed. But it is good to
give the profits made on Shabbat to tzedakah. But if outsiders can
see this work being done, or if a Jew works there, this is forbidden.
In a place where one will have a big loss, Its allowed to be lenient.
One who he a partnership with a Non Jew and must be open on shabbat
should make a contract with the Non Jew specifying that the Non Jew
will recieve all the profits from Shabbat and the Jew will recieve
all the profits from another day. If the profits from Shabbat are
more, but the Non Jew wants to divide equally, it's allowed. If they
didn't make a contract, the Non Jew takes the profit from shabbat,
and they divide the rest equally. If it is not know how much they
made on Shabbat, the Non Jew should take 1/7th and the rest should be
divided equally.
3) One may be lenient to give over to a Non
Jew to feed his oxen on Shabbat with a contract. One may give over
utensils/machines to a Non Jew and he may act on his own will.
4)
It is permissible for a Jew to give his car to an Non Jewish auto
mechanic on erev shabbat (only if all his workers are Non-Jews) on
condition to pick it up on Sunday, this is if he pays him for the
specific work. Also it is only if there is time left on erev Shabbat
and motzei Shabbat to do the job. Then it will be permissible if the
got does the work on Shabbat because he wasn't told to. Lechatchila a
person should not give in his car without there being time on erev
and motzei shabbat to work on it because it's like you're telling the
Non-Jew to work on Shabbat. Also, if the car mechanic is in a jewish
neighborhood we are not concerned about maarit ayin since it was done
by contract. Ashkenazim, however, are machmir on this.
5) A
Jew may not let a Non-Jew shape stones on shabbat for building his
house, even if the Non-Jew does it in his own house. But if the
Non-Jew is shaping his own stones and he has a contract with the Jew,
and the decisions of which stones, etc are up to the Non-Jew, it's
allowed as long as it's not in the Jew's house. Your allowed to hire
a non Jewish construction crew to work even if they work on
Shabbat.
6) Someone who plasters a roof and needs to pour
water on it a few days afterwards should not do it on Shabbat. This
applies even to a contact with a Non-Jew. All the more so a Jew
should not do it. If they could water it from a timer that would be
permitted. If there will be a financial loss then a Non-Jew made do
it indirectly by pouring it on the wall and the water drips down.
7) There are those who say that one is allowed to give clothing to a non Jewish dry cleaners even if they will clean the clothes on Shabbat. Even if people will notice that they are clothing that belong to a Jew, since none knows exactly who they belong to it is OK. Some say that you are forbidden to give over articles of clothing that specifically belong to a Jew like a tallit, etc. One who gives it in on a Friday and is supposed to pick it up on a Sunday, it is as if you are telling them to wash the clothing on Shabbat and it is forbidden. One may be lenient in dire need.
8) Someone who makes a contract with a Non-Jew to build his house or to cut his grass, if the house or the field is located in a place where many people pass by, the Non-Jew cannot do work on Shabbat because others may see the work being done, and suspect the Jew. If the building or the field is located in a place where there are not many people passing by then it its permitted. If a house or a store of a Jew was built on Shabbat some are strict not to enter it. Some say you are allowed to enter the store during the week.
9)
A Non-Jew worker who is washing the floors on shabbat without being
told and does not usually do it, we don't stop him
10) A maid
on Shabbat is not allowed to do work for a Jew on Shabbat or
Holidays. Even if we don't tell her to do it. But if she wants to do
the work for her own good, it is permitted.
12) One is allowed
to tell a maid to wash the dishes even if the lights of the kitchen
are off and she will need to turn it on. Since she turned it on
through her own will, its permitted. Same halacha if one tells a
Non-Jew to go to a room where the lights are off.
13) You are
allowed to give your clothing to a tailor even through he will work
on Shabbat. The contract cannot be a daily one but rather must
specify the completion of the job itself. Similarly if one made a
year or two year contract with a Non-Jew to do something, if the
Non-Jew works on Shabbat, it's OK because its up to him when he wants
to work. The only condition is that the work isn't being done in the
Jews house.
Paying a Non-Jew on Shabbat
1)
A Jew who owns a taxi is allowed to rent his taxi to a Non-Jew on
erev shabbat even if the Non-Jew will work on shabbat. (Man was not
command to rest his property on Shabbat). Even if the taxi has a
specific number to it and people recognize that it belongs to a Jew,
one should not be concerned about maarit ayin, because people will
day that he its the Jew's messenger. The payment has to be combined
with the weekday payment. If there is suspicion that the Non-Jew will
pass by a Jewish area and pick up Jews on shabbat, one is forbidden
to rent to the Non-Jew. But if he only works in non Jewish areas and
will only take Non-Jewim, it is permitted.
The Shulchan Aruch writes that one is allowed to rent and lease his possesions to a Non-Jew (even if it's being used on Shabbat) because we were not commanded to rest our possesions, even possesions that make us money, like a car or a plow. One is allowed to rent to a Non-Jew on Erev Shabbat but preferably not close to the start of Shabbat so people don't do "maarit ayin".
3) Every Jew is commanded to rest his animal in Shabbat, thus if one rents his animal to a Non-Jew, he needs the Non-Jew to return the animal on Erev Shabbat. If it was not returned, the Jew must make the animal "hefker" in his mind so he won't transgress the prohibition. Motzei Shabbat the Jew is allowed to get the animal back from the Non-Jew without telling him that he made it hefker.
4) One who lives outside of Israel and owns an animal in Israel, is allowed to rent an animal to a Non-Jew in Eretz Israel even though when the Non-Jew works the animal it is Shabbat where the owner is outside of Israel.
5) If one cannot refuse to lend his horse to a Non-Jew because the Non-Jew might hate him, some say he can sell the animal to the Non-Jew before Shabbat, but some disagree with this.
6) Some say that if the animal goes out on it's own, even with a burden on it, you don't have to stop it because the Jew isn't deriving any benefit from it. Some disagree and say you must stop the animal from going out and lechatchila one should be stringent on this.
7) There is an obligation to rest an animal on Shabbat even when the animal is owned partly by a Jew.
8) A person is also obligated to rest his animal on Yom Tov, this is also on the 2nd day of Yom tov in exile.
9) One is allowed to rent an apartment to a Jew who is mechalel shabbat even though the person will be mechalel shabbat in your apartment. It's better to make a condition that the person won't desecrate in public. One is allowed to rent to a Non-Jew but must remove the mezuzah. However, one cannot rent to a Muslim in Eretz Yisrael nowadays.
10) One is allowed to rent an office building to Jews who will be mechalel shabbat and work on shabbat. He's not obligated to get rid of them at the end of the lease if it causes him a loss.
11) If one has a contract with a Non-Jew to make him soap or cosmetics and the Non-Jew is working in his own house on Shabbat it's ok. But if he is working with a big machine and people know he is working for a Jew, it's forbidden. One has to try his best not to let a Non-Jew to work on Shabbat (for him). .
12) In a place of need one is allowed to send an express letter from outside Israel into Israel even if it will be delivered on Shabbat. Since one is not specifically talking to the delivery man. But if a Jew will deliver it, it's forbidden.
One who is on a ship on Shabbat
1) One is allowed to go on a ship that most the crew and passengers are non-Jewish even if they continue travelling on Shabbat and we are not concerned about techumim. One is allowed to embark even on an erev Shabbat if he's going to do a dvar mitzvah like going to Israel or raising charity. One does not have to make a condition that they should not travel on Shabbat since they won't listen. But if you are embarking for a trip and it's not for a mitzvah, one should not embark 3 days before Shabbat. One may not travel on a ship where the crew is jewish because most the work was done on Shabbat and the passengers are getting benefit from it.
2) One is not allowed to embark on a trip (on a ship) starting on Shabbat even if most the passengers and crew are non-Jewish and even for a dvar mitzvah. Therefore, one who lives in an area where there is no Shul on shabbat and the only Shul is across the river one cannot go on a ship and cross even if the ship is not powered by electricity.
3) It is forbidden to ride on a plane on shabbat even if the captains, crew and most the passengers are Non-Jewim. Even if it took off on erev shabbat and lands on Shabbat day. But if the plane will land after Shabbat ends, it's ok according to some if most the passengers are Non-Jewim. One should ask a rabbi in any case.
4) A plane that lands and Shabbat already started, you should not leave the plane until motzei shabbat. However, if they don't let him stay, one needs to stay in the airport until the end of shabbat. One is allowed to give the officer his papers to stamp in order for him to be let into the country.
5) One is not allowed to travel in a train on shabbat even if it makes stops at every station. This applies to inside a city and of course from city to city because you have the prohibition of techumim.
6) One who lives outside Errtz Yisrael and wants to go to shul but he needs to take a train (who's conductor is Non-Jewish and stops at every stop) and going to shul on Shabbat is his only connection to Judaism. One should not allow him, and of course if he's carrying his train card with him. One should try to convince him to get a place near the shul instead.
7) We don't sorround a city to go to ear with it 3 days before Shabbat. Even a war for mitzvah we don't start on Shabbat or 3 days before. But if there is danger or the enemy will strengthen itself, then it is allowed to be started on erev shabbat. If the war started, you are allowed to continue it even on shabbat.
8) A baby that became sick and the Brit milah was pushed off the 8th day, and he got healed Thursday or Friday, you are not allowed to give him a Brit then. We suspect that Shabbat may be broken to bring medicine to heal the child. Therefore, the Brit should be pushed off to Sunday. If the minhag is to have it on Thursday or Friday it's ok to rely on. Ashkenazim also hold that you should push off till Sunday. This is also the din for the Brit of a convert.
9) The previous Halacha only applied to a Brit that was pushed off and was not done on the 8th day but a Brit that the 8th day falls out on a Thursday, Friday or even Shabbat, must be done on the day.
10) From Thursday and on, one should not get a surgery or something dangerous that may require a desecration of Shabbat to heal him. If one can, he should schedule the surgery earlier in the week. But if someone did do the surgery right before Shabbat, bedieved one is allowed to break Shabbat for the sick person who's life is in danger.
11) A group of Non Jews that's going into the desert, and it's known that they will break the Shabbat a Jew may not join them 3 days before Shabbat. But Monday, Tuesday or Wednesday he's allowed to go out with them. If he sets out on one of those days and then needs to break Shabbat because of danger. If one is going to travel ( with the group of Non-Jewim) to Israel on Shabbat through the desert, he may travel, but most stop on Shabbat. If they don't want to stop on Shabbat, he may travel with them outside the techum.
Laws Applying to Erev Shabbat
1) One may not travel on Erev Shabbat or Erev Yom Tov more than 3 parsaot. This is only when his hosts do not know that' he's coming and they did not prepare for him. But if they did know that he's coming he may travel even after 1/3rd of the day, even for a trip that takes a few hours. Nowadays we are more lenient on this because most people prepare for Shabbat in abundance. Nevertheless, one must let his hosts know that he's coming. One must give himself some leeway in terms of time so if anything goes wrong, he will still make it on Shabbat.
2) One should enter Shabbat hungry and desiring to eat. Therefore, the sages forbid one to make a big seudah on Erev Shabbat (one that's not normally made during the week). But any seudah one eats normally he may eat on Erev Shabbat. It's a mitzvah to not eat from 9 hours into the day and on. If one usually eats a lot during the day it's best not to do that on Erev Shabbat.
3) A Seudat mitzvah that falls out on Erev shabbat like a Brit Milah or pidyon haben one may do it on Shabbat even after the tenth hour, even though it's a big seudah not normally done during the week. It's better to make the seudah before chatzot, nevertheless. Some say you can't have an engagement party on Erev Shabbat, only if nothing but candies are served. Some say you are allowed to have a seudah but before chatzot hayom.
4) The way of the righteous is to fast on Erev Shabbat in order to eat the Friday night meal with hunger. One who does accept upon himself to fast on Friday should fast till "seit hakochavim". If he made the condition that he would break his fast after Arvit, even if it isn't dark outside, he may. If he didn't specify, he must wait till nightfall.
5) If the tenth of Tever falls out on Friday or if someone has to do a taanit chalom, he must fast until nightfall.
6) Some say you are not allowed to make a eulogy on Friday after chatzot except for a big Talmid chacham. But it depends on the time and place.
Preparation of the Meals for Shabbat
1) One should wake up on Friday morning to prepare the needs of Shabbat. It's best to buy all the needs of Shabbat on Erev Shabbat and not before, only if he feels he won't find it in the store he may buy before. Even if one has a maid or a wife who prepare all the needs of Shabbat, he should try to do some small preparation for Shabbat to honor it since it's more of a mitzvah by him than a messenger. The sweat that a person sweats in preparation of the needs of Shabbat, Hashem erases all ones sins. It's best to say about everything you buy for shabbat "lichvod shabbat kodesh".
2) Some say it's best to buy all the needs of Shabbat on Friday so that the holiness of Shabbat should fall upon it. But in the short winter day, where Shabbat comes in early and he thinks there won't be any food in the marketplace, he may buy from Thursday. One should not buy Shabbat needs before Shacharit. If he thinks there won't be anything good left in the store after Shacharit, he may buy before Shacharit but must say keriat shema.
3) Also a talmid chacham who learns all day should prepare something for Shabbat. The Gemara some examples: Rav Chisda used to cut up vegetables, Rabbah and Rav Yosef used to chop wood, Rebbi Zeira would light the fire, Rav Nachman would clean up the house and bring in the necessary utensils for Shabbat and would remove the weekday utensils as well. One should not say that it's not my honor to prepare for Shabbat because by honoring the Shabbat, he is getting honor. Therefore, one should try his best at least to prepare something small for Shabbat.
4) It is a mitzvah to taste the foods of Shabbat on Erev Shabbat, to see if they are ready to be eaten so when they are eaten on Shabbat it should be an oneg for him. Anyone who does taste his foods on Shabbat, his life is lengthened. It's correct to taste from each type of food.
Not to do Melacha on Erev Shabbat after Mincha:
1) One who does melacha on erev Shabbat for Mincha and on, does not see any bracha from his work. Even if he makes a profit now, he will lose in another place. This refers to Mincha ketana which is 2 and a half hours before shekiah. This is also only if the melacha is a set one, but if it is not set, it is ok. A sofer should not write a Torah or tefillin or mezuzah on erev Shabbat on Mincha ketana and on. He's allowed to correct a Sefer torah
2) One is allowed to write divrei Torah while learning after chatzot. There is no difference whether he writesby hand or types on a computer because if it is needed for his limud, he is allowed to write on erev shabbat close to the time when Shabbat comes in.
3) Some say it's assur to do melacha on Erev Shabbat but to buy and sell is allowed. Some argue on this and the minhag is to be lenient on this. One should close his store with enough time to get home and get ready for Shabbat.
4) Any melacha that a person will lose out later on if he doesn't do it, is allowed on Erev Shabbat. Also any melacha that is done "le'chvod Shabbat" he is allowed to do Erev Shabbat before Mincha ketana. For example if his hot plate breaks he is allowed to fix it until right before shabbat. You are allowed to wash floors even for pay. But only if you will be able to get home in time to prepare for Shabbat.
5) One is allowed to give a haircut after chatzot on erev shabbat, even for pay. One does not need to be stringent in this.
6) One is allowed to go shower on erev shabbat even within half an hour close to Mincha ketana. However, one must be careful not to do a chillul shabbat so he should shower the earliest he can possible.
7) Some are lenient to wash clothing in a laundry machine even after Mincha ketana on erev shabbat because it's not considered like the person itself is washing the clothes. This applies specifically to the winter months where if the laundry is pushed off to Sunday, it won't be able to get dried soon enough.
Starting a Melacha that will continue into Shabbat
1) One is allowed to start a melacha on erev shabbat and yom tov even if the melacha will be finished on shabbat itself. So for example one is allowed to turn on the sprinklers before Shabbat even if the plants will be watered during Shabbat as well. One is allowed to put on a timer before Shabbat to work on Shabbat.
2) One is allowed to put uncooked food on the stove to cook before Shabbat even though it will be cooking on Shabbat itself as well. Similarly one can light a candle even though it will burn on Shabbat itself.
3) One is allowed to give wheat to the grinder on erev Shabbat even though it will grind and make noise on Shabbat itself. But one may not do this on Shabbat.
4) One is allowed to place clothing in a laundry machine before shekiah on erev shabbat and it washes on Shabbat itself. We are not concerned with the noise that the machine makes. The Ashkenazim are stringent on this because of the noise it makes. However, the Ramah says that in a place where there is a need, one may place the clothing in the laundry on erev Shabbat.
5) On Shabbat one is allowed to put the electricity on timer to turn on and off. One may do this from erev Shabbat. One should not touch the timer in order to make is turn off at a different time on Shabbat.
6) If a person set the timer to a certain time before Shabbat, and on Shabbat he wants to change the time to a later one, one is allowed to do this. This is only if when you are changing the time, the timer is still working normally. If the person wants to make the time earlier, it is not permitted except if there is a need fir a sick person (even not dangerous). It's best to make a condition before Shabbat that you will be changing the time.
7) One who has a telephone with voicemail which records even on Shabbat, in a place where there are mostly Non-Jews it is permitted, but in a place where there is mostly Jews one should be stringent on this.
8) Vending machines or soda machines, if they are found in a city where most the people are Jews, they need to be turned off on Shabbat. But if it is found in a place where most are Non-Jewim, one may keep the machine on but should not put his name on the machine. But if the machine is on a Jews property one should be stringent on this.
9) It is forbidden to listen to music or the news from the radio on Shabbat even if the radio was put on a timer on erev Shabbat and it turns on and off by itself. Even if the radio station is run by Non-Jewim, it's best to be stringent on this. All the more so in Israel where the people running the stations are Jews. Therefore, it is forbidden to listen to the radio even if you hear it coming from your neighbor's house.
10) This law applies similarly to watching TV on Shabbat. Even if it's on with a timer it is forbidden to watch. Even in the weekday one should be strict not to watch.
11) It is forbidden to turn on a microphone on Erev Shabbat to speak into on Shabbat. Even if it is on a timer and there is a mitzvah need for it. Like if there is some big shul where it is hard to hear the chazzan or the rabbi. You are also not allowed to record on Shabbat even if it's on a timer. One should be careful in giving a CD to a mechalel Shabbat because he may listen to it on Shabbat. One may put a warning label on the CD so as to warn people not to listen on Shabbat.
12) One is allowed to set an electrical alarm clock on Erev Shabbat to ring on Shabbat even if it will make noise on Shabbat. Nevertheless, one should be strict not to turn off the ring. However, a non electrical alarm clock (wind-up) one is allowed to set the time on Shabbat and turn it off.
13) It is a mitzvah to feel out your pockets on erev shabbat so there won't be any forbidden or muktzah things inside the pockets.
Leaving a pot on the fire from Erev Shabbat
1) A pot with food that is fully cooked from erev shabbat or partially cooked, some say that you are allowed to leave it on an open fire from erev Shabbat for the need of the seudah of Shabbat. Some argue and say you need some seperation between the fire and the pot. If one cooks on an open fire then he cannot return the pot on Shabbat but if there is a seperation, he may. One may place food on a hot plate without a seperation whether the food was fully cooked or not.
2) A pot that contains meat that wasn't cooked at all, one may place on an open fire without a seperation. All the more so you may place on a covered fire and a hot plate. Also in a case where meat was placed in a pot and it is cooking on shabbat itself, there is no issur of cooking because the food was placed on erev shabbat.
3) A pot that contains food which is partially cooked, one may not leave it on an open fire from erev shabbat because one might turn the fire higher to cook the food faster. If the food was left on, it is assur to eat on shabbat. However if it was cooking on a covered fire or a hot plate, it is ok.
4) A pot that contains food that was fully cooked but one doesn't like the taste of the food, one may place the food on an open fire from erev Shabbat and one doesn't need to put a seperation between the fire and pot.
5) A electric oven which does not have a thermostat, there are those who are lenient to leave inside of it a food that was fully cooked on erev Shabbat even if it's good for the food and we do not suspect that maybe he will raise the temperature of the oven. One is allowed to leave hot water inside or a food that has a piece of meat which isn't fully cooked yet. Some are stringent on this.
6) An electric oven that works by thermostat some are lenient to leave in it from Erev Shabbat a food that was fully cooked, and you may open the oven on shabbat to bring it out. One is allowed to close the oven door on Shabbat and there is no issur. But if the food was not fully cooked, one may not close the oven fully on Shabbat.
7) One is not allowed to use an oven that stops the heat once the door is open. Therefore, one may not put in a food on erev shabbat because he is not allowed to open it on shabbat.
8) It is good to be stringent and not return a food back into an oven on erev shabbat, even a food that was fully cooked.
9) One who takes a pot of food from the fire on Shabbat is not allowed to return it to there unless he fullfills one if the following conditions:
a) That the fire will be covered, or that the food is on a hot plate. b) That the food is mostly dry. c) That the food was already cooked.
If the food is mostly liquid then you need these conditions:
a) The heat has to be low enough that someone can put their hand on it, morel than this heat it is assur to return it.
b) Not to put the pot on the ground, but on a chair or bench.
10) If the gas shuts off on Shabbat some say that you are not allowed to take the foods and put them on a covered fire or hot plate of the neighbors. Some are lenient on this as long as the pot is still warm. It's good to be stringent in this case. B'deived if someone did transfer the pot, you can still eat the food. But a dry food that is fully cooked may be transfered to the neighbors.
11) One is allowed to place a liquid food that was fully cooked on a hot plate that is off and will eventually turn on by timer and the food will heat up on Shabbat. One who is strict on this shall be blessed.
12) A pot in a hot plate that dried up, one may not pour hot water inside but rather should take a new pot and place the pot with the food in the new pot. If the food is mostly dry one should be careful not to put it on the floor. If one took the old pot and placed it in a new one and is not putting it back on the hot plate, he may place hot water inside.
13) One is forbidden to pour boiling water into a pot of food that was taken off the fire. However, if it is a lot of water and done all at once it is permitted.
Laws of Insulating
1) One is allowed to put fruits around a food in a pot on Erev Shabbat even though it won't cook before it becomes dark. However, one should be careful not to replace the cover of the pot because it makes it cook faster.
2) We do not insulate on Shabbat even if it doesn't add heat and the food is already cooked, even if he had in mind before. It's a gezeira maybe he will heat up a cold food. One should not cover a pot with cloth or a towel if it will cover the sides of the pot as well.
3) One may put a towel or cloth on a pot on Shabbat if it doesn't go down to the sides of the pot, only on the top of the pot. Someone who is stringent not to insulate on Shabbat should receive a blessing.
4) Even though we don't insulate on Shabbat, if one insulated on Shabbat and it was uncovered on Shabbat one may cover it again even if one removed the cover to take from the pot. If one wants to add to the insulation he may. But if the food is not fully cooked one may not add insulation to it in order for it to cook faster.
5) A pot of stew that's on a hot plate or fire on Shabbat, one is allowed to insulate the pot from erev Shabbat even if the cloth will cover the sides. One who is strict on this shall be blessed. With an open fire, one should be even more strict on this.
6) One is allowed to put a piece of cooked chicken or meat in a hot stew to warm it up. One can also warm up a milk bottle by putting it in hot water from a kli sheni, but not kli rishon.
7) One who insulates a food that was originally cold, or warm, and he makes it very hot is forbidden. But if the heat was constant and didn't change, it's permitted be'dieved.
8) If you have in an oven (that is on) a food that was not fully cooked, one may not close the oven door. One may not return the cover back onto a pot that contains a food which is not fully cooked. But if it is fully cooked one may return it. One should be careful not to let drops of water drop into the food when returning the pot cover.
9) One may pour water from a kli rishon into a thermos and cover it even though the heat is being retained inside. It is also permitted to put a cooked food into a container that will retain the heat inside of it, even if the food isn't fully cooked. The same halacha applies to keeping something cold.
10) A food that was transferred to another pot, even if it's still hot, one may insulate it with something that doesn't increase heat but only maintains it.
11) One may insulate chulent, in the proper way, to eat on Shabbat.
The Laws of Entering Shabbat
1) It is a mitzvah to shower ones body and head in hot water before Shabbat. If he can't wash his whole body, he should at least wash his hands and face. If he can it's good to go to a Mikvah on erev Shabbat. Women are also obligated in bathing before Shabbat. One should be careful not to bathe too close to the beginning of Shabbat so as not to violate Shabbat G-d forbid. The closer to the day of Shabbat that one bathes, the better because it shows the respect of Shabbat. There is also a mitzvah to bathe on erev Yom Tov.
2) It is a mitzvah to get a haircut on erev Shabbat in the honor of Shabbat. If he can't get it on Friday, he should get the haircut on Thursday. One is permitted to get a haircut on a Friday which Rosh Chodesh coincides with. It is also a mitzvah to cut ones nails. One may cut ones nails and hair although they will grow on Shabbat. One should be careful not to throw his nail clippings on the floor.
3) Before candle lighting time one should ask his family (where it applies) if they took Maaser, set up the Eruv and to light the candles and also to warn them to stop doing melacha.
4) It is a good minhag to announce before Shabbat that Shabbat is coming to the public.
Laws of Safek Chashecha
1) Safek Chashecha is the time period between sunset and 15 minutes after. In this time period, we don't take Maaser off demai. If there is great need, one may take vadai off at this time. We don't tovel kelim in a Mikvah, only for need of Shabbat. We don't light the candles. We don't set the "eruvei techum". But we take off Maaser from demai that has a safek whether it was taken off or not. We set eruvei chatzerot and we insulate the "chamin" with something that doesn't increase heat.
2) A woman who forgot to take off challah on erev shabbat and the bread was already baked, and she remembered in the time of being ha'shmashot that she didn't seperate challah, some say it's forbidden for her to seperate challah at bein ha'shmashot if she had other bread to eat from. But if this is the only bread that she has, she may do this. However, if it already became dark outside she should not seperate. Some say that she is allowed to seperate challah by bein ha'shmashot and all the more so if it is needed for lechem mishneh. In Israel, one should not eat from bread that wasn't seperated. But outside Israel, one may eat the bread and leave over some tmuto seperate after Shabbat.
3) One who accepted Shabbat while it was still day and needs a melacha done before Shabbat starts, can tell his friend to do it for him. If there is no one, he may annul in front of 3 people his early acceptance of Shabbat. But if he already said Arvit, (even if he only answers Barechu) then he may not. One who adds time to the end of Shabbat (rabbeinu tam) may ask his friend to do melacha for him.
4) One who did not put on tefillin and he remembered after arvit or after he accepted Shabbat should put them on without a bracha. This applies, all the more so, during the weekday.
5) One should not do melacha after shekiah on Friday. One should hold like Rabbeinu Tam to leave Shabbat later, but not to start Shabbat later.
Setting the Table for Shabbat:
1) One should clean and set the table for Shabbat on Erev Shabbat and make all the beds is the house. It's best to do this as close to Shabbat as possible so it's for the honor of Shabbat. Chazal say that two angels accompany a person home on Shabbat eve. One good angel and one bad angel. When the house is clean and the beds are made and the table is set, the good angel gives a bracha that the next Shabbat should be the same and the bad angel must respond amen. And the opposite applies also G-d forbid.
2) One should try to have nice clothes for the honor of Shabbat and he should wear them after he has showered on Erev Shabbat. One should also try to have a tallit gadol for Shabbat. One should be happy for the coming of Shabbat like he's meeting the king and greeting the chattan and kallah.
3) Its right to stay in Shabbat clothing until after havdalah or after seudah revi'it. When Tisha B'av falls out on Motzei Shabbat one should be careful not to change his clothes before nightfall (3 stars).
Lighting the Shabbat Candles:
1) It is a mizvah to light a candle on Erev Shabbat and one should be careful to make the light beautiful. One who is regular to light a candle on Erev Shabbat will have sons who are talmidei chachamim. It is befitting for a woman to pray after lighting the candles because at the time that one is doing a mitzvah, his prayers are listened to more.
2) It is enough to light one candle for lechavod Shabbat. Nevertheless, it is a minhag to light two, one for zachor and one for shamor. Anyone who adds more candles will be blessed. Some have a minhag to light 7 candles or more. Some light candles according to the amount of people in their family.
3) A woman who has a minhag to light 7 candles, should be careful not to light less than this. If she wants to annul this minhag altogether, and she didn't say bli neder when she started this minhag she should annul her vow in front of 3 people. It's best to say bli neder when starting the minhag so as not to be caught in a dillemma.
4) Even a poor person who doesn't have what to eat is obligated in this mitzvah. If he can only afford the light or wine for kiddush, the lighting of the candle takes precedance. He should make kiddush on the bread. However, if he has electricity he can depend on that for the candle and buy wine for kiddush.
5)
One who only has one candle, and he's in a place where he can't get
anymore, and it's erev shabbat Channukah, he should light the candle
for Channukah with the brachot and he should use the electricity for
nerot Shabbat. He should make the bracha "lehadlik Ner shel
Shabbat" on it as well. If he only has one candle and no
electricity it can count for Channuka and Shabbat. If he has 2
candles, he should light one for channukah and one for Shabbat even
if it's past the 2nd day of Channuka.
6) One who is lighting a
cabdle should light most the wick so that the fore should be nice.
Some light the candle and then blow it out and light it again so that
the fire burns better.
7) A woman who lit the candles and they
were blown out by the wind a few moments later, if she is positive
that the sun didn't go down, she needs too relight the candle without
a bracha. If she thinks that sunset passed, she should not light
again. If she accepted the Shabbat by lighting, she should get
another member of the household who didn't accept yet to light. This
applies also to Channukah candles (they need to be relit if it is
still day). But on Erev Shabbat, we don't relight Channukah
candles.
8) We are not strict to turn off the lights before
lighting the shabbat candles. There is no concern of saying a bracha
le'vatalah.
9) Its best to wear the clothes of Shabbat before
lighting the candles. If, however, the time is short to light, one
may wear his Shabbat clothes afterwards. A married woman should cover
her hair when she is lighting the candles, (and it's best to cover
her hair at home all the time.) If she is wearing a wig, it is ok to
light the candles with it. In addition, it is a good minhag to give
charity before lighting the candles.
Those who are
obligated in lighting
10) Lighting the candles for
Shabbat is an obligation from the Torah and it is not optional. It is
an obligation for both men and women, every home should have candles
lit. Since women have been accustomed to be at home, they are the
usual ones who light.
11) Its a good custom for a man to fix
the lights of shabbat or to help in it's lighting. Some men light
without bracha and extinguish it. Or he may light in a different room
without a bracha. If the man lit with a bracha, the woman should
not.
12) A woman who is still single and lives alone, or a
widow or a divorced woman is obligated to light candles on erev
shabbat. Anyone who does not have his wife lighting for him, has to
light himself and make the blessing. If he has an older daugter
living with him, he still should light himself. If, for whatever
reason, he cannot light he can appoint his daughter as a messenger
for himself.
13) Even someone who is married but is home by
himself because his wife is in the hospital or away, is obligated to
light candles in the place where he is residing even if his wife will
be lighting with a bracha in another place.
14) There is no
obligation for a single girl living in her parents home to light
candles but if they want to be strict on themselves they should not
make a bracha. Rather, they should listen to their mothers bracha and
say amen. All the more so, single boys who live with their
parents.
15) A boy in Yeshivah should light candles in his
room and they should last until he comes back from the seudat
Shabbat. He should make a blessing before lighting. If there are a
few boys in one room, one should light for all and they should
respond with amen. There is no difference whether the person's
parents lives in the country or outside it.
16) The same
applies to a girl's seminary. They need to light candles as well with
a bracha. If three are many girls in a room, one may light for all.
If, forever whatever reason, they cannot light in their rooms, one
girl may light for all the girls in the dining room with the intent
to fulfill the obligation for all the girls and they should respond
amen to the bracha. Then all the girls may light without a
bracha.
17) A yeshiva boy or a seminary girl who is invited to
family or a friend for the shabbat meal and is going to return to
sleep in the dorm at night should light the candles after the time of
plag Mincha with a bracha and accept Shabbat by lighting. But if
he/she lights half an hour before shekiah they don't need to accept
Shabbat. The candle should last until they come back to the dorm. If
they go back home for bein hazmanim, they do not need to light
because they are considered part of their parents home.
18) A
daughter-in-law stating at the home of her in-laws for Shabbat should
light a candle with a blessing in another room of the house. The
in-laws should light in another room with bracha. The same applies to
a married woman who is staying at her parents for Shabbat. If she
can't light she fulfill her obligation by her mother's lighting.
19)
A guest staying by relatives or friends who give him a room to sleep,
should light candles in the room he is sleeping in. The same applies
to one who is staying in a hotel. If he is not allowed to light in
his room, he should light in the dining room. If others have already
lit there, he should not light but rather should make a blessing over
the electric lights.
20) If a person is going to someone for a
Friday night meal, and they leave their house while it's still day to
return back at night after the seudah,if they leave after plag
hamincha they should light at home. The light needs to last until
they come back home. But if they leave before plag hamincha, they
should light without a bracha.
21) Soldiers who are on duty on
Friday night, if they will not return until Shabbat morning, they
should not light candles. But if they will return on Friday night,
they should light candles that will stay lit until they return home.
If they think that the candles will be out before they return, they
should light without beracha.
22) Soldiers who are staying in
tents, where it is dangerous to light, should not light candles even
if they will be eating in that room. Rather, they should rely on the
electric lights (turn it on) and make a bracha.
23) A woman
who gave birth and is staying in a hospital through Shabbat. If she
will be eating next to her bed, she should light there even if her
husband will be lighting at home. If someone lit candles is the room
before her, she doesn't need to light. If the hospital does not allow
her to light next to her bed, she should light in the dining room, if
she is eating there. If other women lit there before her, she
shouldn't light with a bracha.
24) A woman who gave birth may
light at home with a bracha. The same goes with a niddah. They are
obligated to light with bracha just like they are obligated in birkat
hamazon and to pray.
25) A blind person should light candles
and make a bracha since others benefit from the lighting and can
guide her. If her husband can see, it is correct for him to light for
her.
26) A woman who forgot to light candles and her husband
didn't light either, some say that they must light an extra candle
every Shabbat from that time on and some say it's not necessary.
Nowadays, one doesn't need to do this because we can rely on the
light from the electricity, so one can continue lighting the same
amount of candles.
27) A woman who wasn't religious and became
Baal teshuva and therefore missed many candle lighting opportunities,
does not need to light any extra candles. All the more so in our
times where we may rely on the electric light.
28) A woman who
forgot to light by erev Yom Tov does not have to light extra candles
from here on.
29) There is no need to light candles in the
synagogue for Shabbat. Since nowadays guests don't eat in the
synagogue, we don't light. If the minhag of the Shul is to light,
then it should be lit without a bracha. One may light the candles in
one place before shabbat and move them to another place.
30)
Congregations where the shamash lights and the chazzan comes and
makes a bracha later on, is a wrong minhag which should be
discontinued.
31) If the synagogue has a minhag to light, then
it's best to put enough oil in the candle so that it lasts until
Shabbat night. This is considered honor of the Beit Kenesset.
The
Blessing of the Lighting
32) One needs to make a
blessing over the lighting of candles on Shabbat "Baruch ata
Hashem Elokeinu melech ha'olam Asher kideshanu be'mitzvotav ve'sivanu
lahadlik Ner shel shabbat".
33) The blessing over the
candles needs to be said before the lighting but the woman must have
in mind to accept the Shabbat after the candle is already lit so as
not to transgress the Shabbat. A woman who blesses after lighting is
doing a safek bracha le'vatala and this should not be done. Although,
the Ashkenazim bless after lighting.
34) A Sefardic woman who
lights lichvod shabbat, and forgot to bless before lighting,
shouldn't make a blessing after the lighting, and one shouldn't
extinguish the light and relight.
35) If she remembers in the
middle of lighting, she may make the blessing then. But if she
remembers after the lighting, she may not make the blessing.
36)
One should say "lehadlik ner shel shabbat" only and not add
in kodesh because it may be considered a hefsek. But if one did, then
bedieved it is ok.
37) A woman who talks after making the
bracha (not about lighting the candles) should make the bracha again.
But if she spoke about lighting the candles, bedeived she should not
go back and make a blessing.
38) A woman who lit a fire from
the gas on erev shabbat in the time of lighting and didn't have the
intent to fulfill her obligation, and then lit the shabbat candles,
she must make the blessing before lighting the candles.
39) If
a Non-Jew lit the shabbat candles, the Jew should not make a bracha.
One cannot make a bracha on something a shaliach does for you.
40)
A new bride who is lighting in her home for the first time should not
say "shehechianu" because that is only said when there is a
specific set time for something.
41) If Yom Tov fell on
Shabbat, one should say "lehadlik ner shel Shabbat ve Yom Tov",
but if she forgot to say Yom Tov she doesn't go back to bless
42)
If a boy from America is stating at the home of an Israeli person in
Israel on Shabbat that the 2nd day of Yom Tov falls out on, the boy
is yotzei with their candle lighting even though they don't mention
"ve Yom Tov". But if be has a room to sleep there, he
should light his own candles and mention it.
43) One who is in
a place where there is a bad smell should not make the bracha and
only light. If after he lit, the smell was gone, he shouldn't make
the blessing.
The Time of Lighting
44)
One should not light the Shabbat candles while it is still day if it
is more than 75 minutes from nightfall, which is before the time of
plag hamincha. This applies even if he wants to recieve the shabbat
at this time. One should not light after the time of plag hamincha.
In a time of need one is allowed to light while still day if he is
accepting Shabbat with the lighting. Preferably, the lighting should
be half an hour before sunset. If an Ashkenazi woman wants to light
early and travel by car, for example, she needs to have this in mind
before lighting. A Sefardic woman doesn't need to have in mind. If
the lighting is more than half an hour from sunset, she shouldn't
travel or do melacha. If the woman needs to travel, the best thing is
for the husband to light.
45) The time of lighting candles is
on erev shabbat, around 20 minutes from sunset. In a time of need,
one may light 10 minutes from sunset.
46) Women are also
obligated in extending Shabbat and Yom Tov, therefore a woman should
take upon herself the Shabbat some time before Shekiah, to add from
the mundane to the holy. Ashkenazic women accept the Shabbat by
lighting of the candles.
47) A person who had a lit candle in
the house from day time, before the time of plag hamincha, even if he
lit it for Shabbat, even if he accepted Shabbat with it, he needs to
turn it off and relight it when the time of lighting comes. If he lit
the light from plag hamincha, and he didn't accept Shabbat with the
lighting, be doesn't need to turn it off and on. If he lit from plag
hamincha and didn't make a bracha on it, and didn't accept
shabbat, he should extinguish and relight it without a bracha. This
all applies to candles that were set aside for shabbat, but other
candles or electicity does not need to be turned off and on.
48)
A person should not delay and leave the candle lighting close to
sunset, because the time may pass. If for whatever reason the person
was delayed from lighting, if for sure the sun didn't set, then one
may light with a bracha. But if there is a doubt, or if one doesn't
know, one should not light. If ones wife is busy and the time of
sunset is coming near, then one should light in her place.
49)
A woman who forgot to light and remembers in bein ha'shmashot, can
tell a non Jew to light for her but without a bracha. This applies
even if she accepted the shabbat But if the electricity is on in the
house, it is forbidden to tell a Non-Jew to light for you.
Accepting
the Shabbat with Lighting
50) Some say that once the
woman lights the Shabbat candles, she has received the holiness of
Shabbat and she is forbidden to do any melacha. She also cannot eat
or drink anything until after kiddush. Therefore, some women don't
even extinguish the match that they are using, rather, they drop it
on the floor and let it go out by itself. Some say that a woman
should not pray mincha after lighting the candles because of the fact
that she accepted the holiness of Shabbat. But most hold that
lighting the candles doesn't necessarily bring in Shabbat right away.
Therefore, a woman is allowed to do melacha even after lighting until
sunset. A woman should have in mind not to accept Shabbat immediately
after lighting. This also applies to Ashkenazi women as well.
51)
A woman who lit candles and accepted Shabbat, and then remembers that
she forgot to separate the challah or to take ma'aser from the fruits
should do so before the stars come out even if she is accustomed to
accept Shabbat by lighting. This applies also to men.
52)
A man who lit the Shabbat candles can do melacha after the lighting
and doesn't need to make a condition that he's not accepting the
Shabbat with his lighting because men do not accept shabbat with
lighting. Of course the man is allowed to pray mincha after lighting
the candles. Nevertheless, if a man wants to make a condition once a
year that he doesn't accept Shabbat with his lighting he will be
blessed.
53)
A woman who lit the candles on Friday and remembered that she ate
like half an hour before lighting and did not make birkat hamazon,
and makes birkat hamazon after lighting does not say "retzeh"
in birkat hamazon. This also applies to Ashkenazi women who are
accustomed to accept Shabbat with their bracha, they do not make a
retzeh on something they ate before candle lighting.
54)
A woman who lit Shabbat candles and is thirsty after lighting may
drink until shekiyah.
55)
If Rosh Chodesh fell out on Friday, and one forgot to mention "yaaleh
ve yavo" in Mincha, and remembered on Friday night or after
saying "barechu" he should not mention "yaaleh ve
yavo" in Arvit but he should have it in mind when the chazzan is
going through the repitition. This is all if he accepted Shabbat with
the tzibbur, but if he prayed by himself and the time for mincha
didn't pass, he may mention "yaaleh ve yavo".
The
Place of Lighting
56)
It is a mitzvah to light the Shabbat candles near the table where one
is going to eat his meal so that he can make kiddush and eat from
their light and this is what we call oneg shabbat. However, if one is
more comfortable eating on the porch or somewhere away from the
candles, he may do so because the candles were for oneg and not for
suffering.
57)
One does not need to light in every room of the house, it is enough
if he lights in the room he is eating in, especially nowadays where
we have electricity. However, if one decides to light in every room
he should be blessed. It is a minhag to leave a light on in the
hallway so that if one wakes up in the middle of the night, he won't
fall.
The
Halachas of one who makes a mistake in the Shabbat prayer
1)
A person should be careful in his prayer on Shabbat that he should
not come to make a mistake. Therefore, it is best to pray from the
siddur itself so that he can also have more concentration. If be
started to read the weekday amidah, he should finish the bracha he
was on and go to the Shabbat amidah. It doesn't matter which bracha
he is on in the wekday prayer, once he realizes he is reading the
wrong amidah, he should switch. This applies to Arvit, Shacharit, or
Mincha, but if one made a mistake in mussaf, and he started with "ata
chonen" he must stop in the middle of the bracha and continue
with "tikantah Shabbat". Even if he remembered after he
reached retzeh, he should say "tikanta Shabbat" over there
and should finish with "mekadesh hashabbat".
2) If
he thought it was a weekday and he started the amirah with intentions
that it was a weekday, and once he mentions the word "ata"
of "ata chonen la'adam daat" and then he remembers that it
is Shabbat, he needs to finish the bracha and then continue with the
bracha of Shabbat. But if he knew it was Shabbat and because of habit
he said "ata chonen" he stops in the middle of the bracha
and continues with the amidah of Shabbat.
3) Someone who made
a mistake in the prayer of Shabbat and after he started "ata
chonen" he continued to say the other brachot afterwards, and he
also made a mistake and instead of saying "barech aleinu"
he says "barecheinu". If he remembers before the bracha of
"tekah shofar", he should say "ve'ten tal u'matar
livracha" and he should continue to the prayer of Shabbat. But
if he remembered after "tekah shofar" or after this, he
doesn't return to "barech aleinu" but he needs to stop in
the bracha he is in and return to the prayer of Shabbat.
4)
Whoever prayed the weekday prayer on Shabbat, and finished his
prayer, needs to return to the beginning of the amidah if he didn't
mention of Shabbat. If he didn't say the second "yehuy
le'ratzon" he should not return to the shabbat prayer. If he
mentions the shabbat in the middle of amidah, even though he didn't
say a specific prayer, he fulfills his obligation. If he isn't sure
whether he prayed to weekday prayer or prayer of Shabbat, he doesn't
go back.
5) Someone who made a mistake in the Mincha prayer of
Shabbat and prayed the weekday Mincha tefila and didn't mention
Shabbat and remembers after Shabbat is over, some say it the Halacha
is like someone who didn't pray at all and he needs to pray
arvit twice. He says "ata chonantanu" in the first amidah
and not in the second. Some say that since he already prayed, he
doesn't repeat. He should go back, however, and make a nedavah
condition.
6) A chazzan that made a mistake in the repetition
of the amidah in Shacharit or Mincha and started the blessing of "ata
chonen", he doesn't finish that bracha. Rather, he stops in the
middle of the bracha and starts with the bracha of Shabbat.
7)
A chazzan that made a mistake on Shabbat day and after he finished
the kedusha he forgot to say the bracha of "ata kadosh" and
he started with "yismach moshe" or "tikanta shabbat".
When he goes back to say the bracha of "ata kadosh" he
doesn't say the whole prayer, just the bracha that concludes it.
8)
One who made a mistake in the amidah of shabbat and said the blessing
of Shacharit at Mincha or vice versa, does not need to go back. If he
made a mistake in Musaf and was praying the amidah of Shacharit, and
he remembers before retzeh, he should go back and say "tikanta
shabbat" and finish with "Baruch ata Hashem mekadesh
hashabbat" and continue with retzeh. If he doesn't remember
until the end of his prayer, he should request from the shaliach
tzibbur to have him in mind in the repitition of the amidah. He
should also listen and say amen to the brachot.
9) Someone who
erred and said in the Shacharit prayer of Shabbat "tikanta
shabbat" and remembers after he finished the bracha, he fulfills
the obligation of the prayer of musaf. After he's done he should day
the amidah of Shacharit.
10) If a person forgot to say "barech
aleinu" in Mincha of Erev Shabbat, and he remembers Friday
night, he should not pray arvit twice. Rather, he should have
the intent in mind when the chazzan says the bracha of me'ein
shevah.
11) Someone who erred or fell asleep and did not pray
arvit of Shabbat, he should pray the amidah of Shacharit twice. He
should say "yismach moshe" in both amidahs. If he said "ata
kidashta" instead he still fulfills his obligation. The same
applies if be missed the amidah of Shacharit, he should pray the
amidah of Mincha twice and say "ata echad" in each one. If
he made a mistake and say "ata kidashta" or "yismach
moshe" he fulfills his obligation.
Kiddush in the
Synagogue
1) We do not make kiddush in the synagogue
nowadays because we don't drink and eat there and kiddush is only in
the place of seudah.
2) Nevertheless, the synagogues who have
a minhag to make kiddush Friday night have what to rely on. The
chazzan must be careful, however, to drink a reviit from the cup and
he should make a bracha achaeina of "al hagefen". They may
also give the cup to a child who has reached the age of chinuch, who
must also drink a reviit. In a place where non-religious people come
to synagogue who will not make kiddush at home, it is a very good
practice to say it in synagogue to fulfill their obligation.
Saying
"Bameh Madlikin"
1) We say "bameh
madlikin" right before we pray arvit on Friday night.
2)
We do not say "bameh madlikin" on a Yom Tov because on Yom
Tov you are allowed to light using the various oils and wicks which
are mentioned as prohibited for Shabbat. Furthermore, when a Yom Tov
falls on Shabbat, Shabbat Chol Hamoed, Shabbat Channukah, and on Yom
Kippur that falls on Shabbat we don't say it. In it's place we say
"amar rebbe elazar.." This is also the case of a Yom Tov
that falls on a Friday we don't say " bameh madlikin".
3)
When we pray on Friday night in the home of a mourner, in the 7 days
of mourning, we don't say "bameh madlikin". If it is after
the 7 days of mourning we do say it.
4) We have a minhag to
say "Shir Hashirim" on Erev Shabbat. Some have a minhag to
read it between Mincha and Arvit, after Kabbalat Shabbat. Some have a
minhag to read it before Mincha. If they feel the time for Mincha
will pass they should read it after Kabalat Shabbat. If the synagogue
can't read both the Shir Hashirim and have the rabbi speak (because
of time constraints) then the rabbi's Dvar Torah takes
precedence.
The Laws of Kiddish on Wine
1)
After tefillat arvit on Friday night, one should hurry to go home and
make kiddush and he should not stand around and speak after the
services. This is because it is a mizvah to make kiddush a soon as
you can. Some have a custom to bless ones sons before kiddush, some
have the custom afterwards. It us proper to kiss the hand of ones
father and mother after kiddush.
2) It is a positive mitzvah
from the Torah to sanctify the day of Shabbat when it enters as it
says "zachor et yom hashabbat lekadesho".
3) The
opinion of most the Rishonim is that the kiddush of Yom Tov is also a
mitzvah from the Torah. Therefore, if Yom Tov fell out on Thursday
night, and he has only one cup of wine he should make kiddush for Yom
Tov, and the next night he should make kiddush on the bread for
Shabbat.
4) When he comes to his home, he should hurry to make
kiddush and eat. A person is allowed to accept the Shabbat while
still day and make kiddush and eat and afterwards pray arvit at
night. This is only if he eats half an hour before arvit, which is
the time the stars come out. One may make kiddush during the day even
though the night hasn't come because he is adding from the mundane to
the holy.
5) If a person is a guest at someone's house who is
not so knowledgeable in Halacha and is in doubt whether the person
had in mind to fulfill his obligation of kiddush or not, he should
not say kiddush out of a doubt. Since he prayed Arvit, and some
say he fulfilled his obligation from the Torah to say kiddush by
saying Arvit. It is only a safek de'rabannan to say the kiddush and
he should not say it. It is best to hear kiddush from someone who
didn't make kiddush yet so he can fulfill his obligation. If a person
is in doubt whether he made kiddush and he still didn't pray Arvit,
he should have intent in his prayer to fulfill his obligation of
kiddush and he should mention "zecher le'yeyziat Mitzrayim".
6)
If there is lack of wine in the city or if drinking wine is dangerous
for his health, on Friday night he should make kiddush on bread . If,
however, there is someone who is able to drink a reviit if the cup,
he should taste the wine and give the rest to the other person to
drink.
7) If a person finds himself outside of Israel in a
place where there is no kosher wine to drink, or if a person is in
the desert and has no wine or bread, he shouldn't make kiddush
because we don't make this bracha only on wine and bread. It is
enough if he has intentions in his prayer to fulfill his obligation
and he adds the words "zecher le'yetziat mitzrayim".
8)
Women are obligated in kiddush from the Torah. Even though they are
not obligated, generally, in time bound mitzvot, they are obligated
in kiddush. We learn out that remembering the Shabbat (zachor) and
gaurding the shabbat (shamor) were said at one time by Hashem on
Mount Sinai. Therefore, anyone who is obligated in gaurding it is
obligated in remembering it. Women are obligated in refraining from
violating the Shabbat so they are obligated in kiddush it as well,
and they could recite it and even fulfill other peoples obligation.
Because of modesty, a woman should only do this for her own family,
if needed.
9) If the father of the house is not home for some
reason, if there is a boy in the house below the age of bar mitzvah
he should not make kiddush to fulfill other peoples obligation
because he's not obligated in it himself. This applies even if the
boy had not yet read Arvit of Shabbat while everyone else did. If
there is only a young child there, and the mother doesn't know how to
say kiddush, the boy should say the kiddush and the mother should
repeat after him word for word.
10) A boy who is 13 and a half
and one day, that we are not sure if he shows the signs of maturity
on his body, optimally he does not fulfill others obligation for
kiddush. But in a time of need the boy may say kiddush to fulfill
other peoples obligations.
11) A boy who becomes 13 on a
Friday night should wait until the stars come out before he says
kiddush. If he said it while it was still day, we do not make him go
back. He should have intent the next morning in Shacharit to be
yotzei his obligation. It's best if he hears kiddush from an adult
after nightfall. He should eat a kezayit of bread afterwards.
12)
Ashkenazi boys who are in a Sefaradic Yeshivah and hear kiddush or
havdalah in a Sefardic pronounciation or Sefardic boys in an
Ashkenazic yeshiva who hear the kiddush or havdala in an Ashkenazi
pronounciation fulfill their obligation. This also applies to kiddush
of Friday night.
13) Some have a minhag to pronounce the word
gefen in the phrase "borei peri hagefen" and some pronounce
it as gah-fen, and one should stick to his minhag.
14) A blind
person is obligated in all the mitzvot of the Torah, therefore he can
fulfilled the obligation of kiddush for his family on Shabbat and Yom
Tov. If there is another male (that can see) above 13 there, its
better that he should make kiddush if the blind person doesn't
mind.
15) If a person cannot afford wine for kiddush and to
prepare the needs of the seudah for Friday night and Shabbat day,
it's more important to buy the wine for kiddush for Friday night than
to prepare for the meal for either seudah. When it comes to seudah,
Shabbat day is more important than Friday night. When it comes to
kiddush, however, Friday night comes first.
16) One is not
allowed to taste anything before kiddush even water. One may,
however, wash ones mouth. If one accepted Shabbat early, this applies
from then. If one didn't accept Shabbat, he has until 13.5 minutes
before sundown to drink.
17) It is proper to train a boy that
reached the age of chinuch (age 6-9) that he should not eat or drink
before kiddush. However, when there is a need like in the morning
before Shacharit, or if they are waiting a long time for a guest to
show up, a katan to eat. However, a boy who is 12 and up should not
do this.
18) A person who made a mistake and eat before
kiddush, even if he ate a whole seudah, he can make kiddush
afterwards. If, once be started eating, he realized that he didn't
make kiddush, he is obligated to stop right away and make kiddush,
and continue eating afterwards. And this applies also to a case where
he was eating while it was still day and it became dark outside, he
needs to stop eating and say kiddush. If they were drinking wine
first, he only says "vayechulu" and "the blessing of
kiddush" without the blessing of hagafen and afterwards he says
hamotzi. If he has no wine, and he makes a blessing on bread he
should not say hamotzi. Some say if he is making a blessing on wine
he shouldn't say the blessing of hamotzi. When we have a doubt with
brachot, we are lenient.
19) One who forgot to make kiddush on
Friday night or Yom Tov night, and made a blessing of hamotzi on the
bread, and before he tasted the bread remembered that he didn't make
kiddush he should say the kiddush right there. (And the blessing of
shecheianu on the first night of Pesach, Sukkot or Shavuot) and
afterwards he may eat and it's not considered an interruption between
hamotzi and eating. If he made a bracha on the bread before he made
havdalah on Motzei Shabbat and then he remembered that he
didn't make havdalah before he ate, he should taste a little and
afterwards make havdalah on the wine because we don't make havdalah
on bread.
20) If he didn't make kiddish at night, whether
intentionally or unintentionally, he can make up for it the next day.
He makes a blessing of hagafen and the blessing of kiddush like at
night but he doesn't say vayechulu.
21) If one didn't make
kiddush on Friday night or Shabbat day, and it was around 13.5
minutes before sunset, he should make a blessing on the cup with the
bracha. He should drink at least 1/4th of the cup so that it would be
considered kiddush in the place of the meal. Even if he can't drink a
reviit, he still fulfills the obligation according to Rabbeinu
Yonah.
22) Before the kiddush there needs to be a tablecloth
spread out on the table where he will place the bread and afterwards
he should place another tablecloth on the bread. This is symbolic for
the ma'an that Bnei Yisrael recieved in the desert, there was dew
below it and dew on top of it and the ma'am in the middle, and also
because we are making the blessing over the wine first and we don't
want the bread to see this. The bread should thus be covered
until after kiddush. It's best to leave it covered until the blessing
of hamotzi. Even if he is making kiddush on bread he should have it
covered. First he should say the blessing of hamotzi, he should then
uncover the bread and say the ppblessing of kiddush, then he should
cover and place his hands again until the end of kiddush.
23)
How does one make kiddush on wine? He picks up a cup that can hold a
1/4th lug or more in it (86 grams), he fills the cup with kosher wine
to the top. If the cup has a reviit in it even though it isn't full,
it's fine to use also. Some don't fill the cup until the top because
they are afraid of wasting wine. Also, It needs to be a cup with no
cracks or holes in it. If one only has such a cup he may use it. Once
one made kiddush on a cup of wine and drank from it, he may not use
that wine for kiddush anymore. One should hold the cup in his right
hand and over the table a tefach or more. The left hand shouldn't
help the right hand. He should say "Yom Hashishi vayechulu.."
until "Asher bara Elokim la'asot" and then should say
"borei pri hagafen" and the blessing of kiddush and drinks
the cup sitting down.
24)
We have a minhag to recite each part of "shalom aleichem"
three times. If he is hurrying to go learn Torah he doesn't need to
repeat it. We say "barchuni le'shalom malachei hashalom"
even though we generally don't ask angels for blessings, but some
people have a minhag not to say it. The minhag is also to say
"seytchem le'shalom" even though some do not day this.
25)
After we recite "shalom aleichem" we say the perek "eishet
chayil", "vayechulu hashamayim" and we make the
blessing of hagafen and kiddush.
26) Some have a minhag to say
"azamer b'shvachin" and "mizmor le'david". If he
is hurrying to go learn he does not need to say it.
27) The
minhag is to say the kiddush standing up on Friday night whether he
is saying it for himself or for other people.
28) It is a
mitzvah to say the kiddush out loud so he can hear himself. If he
doesn't do this, however, he still fulfills his obligation. This is
only speaking of a case where he moved his lips while he was reciting
the kiddush but if he didn't even do that he needs to go back and
recite it again.
29) Everyone in the household needs to pay
attention and listen carefully to the kiddush from beginning till end
from the one who is reciting the blessing in the family. They need to
have intent to fulfill their obligation and he needs to have intent
to fulfill their obligation as well. They do not need to repeat after
him, listening to the blessing is enough. This applies in Yeshiva
also where one person has in mind to fulfill the obligation of all
those listening.
30) When the man of the house makes kiddush
and fulfills everyone's obligation of kiddush, he should remind his
family not to say "barechu u'baruch shemo" after the name
of Hashem in the blessing of kiddush. Any blessing that we hear from
someone else where we are trying to fulfill our own obligation, we
don't answer amen because it is interrupting the bracha. However, if
one did do it, he fulfills his obligation be'dieved.
31) When
there are a lot of people in the house and one or a few of them
cannot hear the kiddush clearly, or the one who us saying the kiddush
is not saying the words correctly, they should say the bracha of
kiddush quietly to themselves. While they are saying it, they should
look at the cup of the one saying the blessing. When he finishes the
bracha they should not answer amen after him because they were saying
it with him. Since they have in mind to drink the wine, saying amen
would be considered an interruption.
32) There are those who
say the kiddush along with the one saying it (if he does not know how
to say the words properly.) It is best to say every word along with
him including the opening and ending of the kiddush.
33) One
who hears kiddush from a friend, and doesn't understand the
pronounciation at all, according to the shulchan aruch, he does not
fulfill his obligation of kiddush. This applies to any case of
"shomea ke'oneh" (one who listens is like he's saying the
words himself) if one does understand the way the person is reading,
he does not fulfill his obligation. Therefore, optimally the person
who doesn't understand the way his friend reads, must say the kiddush
or brachot along with his friend word by word, If this is not
possible, one may rely on the sages who hold that one can fulfill his
obligation by listening to another person even when he doesn't
understand.
34) One may make kiddush for others in a case
where he doesn't want to stay for the meal or if he already ate his
meal, if the people there don't know how to make kiddush themselves.
This applies to kiddush of Friday night or Shabbat day. If one is
planning to make kiddush again somewhere else, then he shouldn't
taste the wine, others should taste it (and in a synagogue, a child
should taste it).
35) After kiddush is made, we wash our hands
and say the bracha "al netilat yadayim". If one is using
bread to make kiddush, he should wash before kiddush.
36) One
needs to drink from the kiddush cup the amount the fills his cheek.
It is considered the majority of the reviit or 44 grams for an
average man.
37) If the one making kiddush didn't drink as
much as he's supposed to, be'dieved he fulfills his obligation,
especially if one of the people at the table drank enough, but it is
best if he himself drinks the appropriate amount.
38) It is
good that all the people at the table taste some of the wine. The
minhag is when one is eating with his family, they pass the kiddush
cup around and everyone tastes from it. If guests are there, who are
not so comfortable to drink from the cup, you may pour it into little
cups so that they can taste it.
39) Even one who didn't taste
wine fulfills his obligation of kiddush whether by the day or by the
night kiddush. Tasting the wine doesn't hold a person back from doing
the mitzvah, it just makes the mitzvah more honored.
40) One
who makes kiddush and speaks before drinking the wine, needs to go
back and say "borei peri hagafen" but he doesn't go back
and say the whole kiddush. This is the same if one made kiddush, and
before tasting the wine, it gets spilled and they bring him a
different one, he says "borei peri hagafen" but not the
whole kiddush. If he wants to drink more of the wine after kiddush,
he may without saying a bracha. Even the people listening at the
table, if they spoke before tasting the wine, cannot taste the wine
unless they say "borei peri hagafen", but nevertheless, if
they don't say this they still fulfill their obligation.
41)
One may make kiddush in a one time use cup or a paper cup. However,
if he has a nicer cup, it's better to use the other cup. It is best
to beautify the mitzvot.
42) One who only has a bottle or
something like it may make kiddush, and can look at the wine from the
outside of the bottle.
43) One who has gloves on his hands, it
is best to remove them before kiddush. However, if he has rings or a
cast ok his hand, he can hold the cup this way and doesn't need to
hold the cup in his left hand.
On which wine do we make
Kiddush?
1) We do not make kiddush on wine which has a
bad smell, or that it was left uncovered. Even though leaving a drink
uncovered is not considered dangerous nowadays (because there are no
snakes around to come in contact with the drink) we should still be
careful not to leave the wine uncovered even for a small amount of
time. However, we don't consider it disqualified for kiddush or
havdalah unless it's left over for an entire night.
2) If one
made kiddush over wine that was left uncovered, he doesn't need to go
back and repeat the kiddush. Be'dieved, he has fulfilled his
obligation.
3) We are allowed to make kiddush on new wine or
wine that was made on Erev Shabbat, therefore you are allowed to
squeeze grapes on Friday to say kiddush on it Friday night.
4)
Preferably, it is a mitzvah to make kiddush on red wine. This applies
even if white wine is considered to be more important than red wine.
He may use white wine as a second option if be can't find red wine.
It's best to mix the white wine with red wine to give it a reddish
color. One is allowed to do this on Shabbat.
5) One should not
use wine that is made up of mostly water. The Ramah holds that this
is ok and Askenazim rely on this. If a Sefardi hears kiddush from an
Ashkenazi that is making kiddush on wine that is mostly water, he
fulfills his obligation.
6)
Raisins that were left in water to make wine, lechatchila one should
leave them in the water for three days. Then he may bless "hagafen".
Birkat me'ein shalosh, and we make kiddush over this wine. If one
doesn't wait until three days then he has what to rely on. One needs
to take the raisins out of the water.
7) If he left the
raisins in the water a short time, and afterwards he squeezed them in
a vessel, we may make a borei peri hagefen on it. If there is no wine
available we may make a hagafen lechatchila. If there are leftovers
of the raisins in the cup it is not considered wine until it is
removed. If one cooked or heated the grapes, it is considered
wine.
8) If he only has raisins without seeds, one is allowed
to rely on the opinion that says that you are allowed to use them for
kiddush and havdalah and to bless "borei peri hagefen". In
a place of minhag, we don't worry about saying a questionable bracha.
This applies also to grape juice.
9) One is allowed to make
kiddush on grape juice and bless on it "borei peri hagafen".
This includes grape juice that is cooked or pasteurized, we make a
"borei peri hagafen" and we use it for kiddush on Shabbat
and Holidays.
10) If one is hosting a secular Jew at his home
who desecrates the Shabbat in public, If he's going to leave some
wine left over, one should heat the wine from Erev Shabbat and leave
it over the fire a few moments then he may give to his guest and
there is no problem of the guest leaving some over. He should try to
spill any leftovers of the guest. The wines in Israel are mostly
pasteurized so one doesnt have to worry about yayin nesach,
it's halachic status is like cooked wine.
11) One is forbidden
to make kiddush on Non-Jewish wine or wine that a Shabbat violating
secular Jew touches. (If the wine was not heated before he touched
it). One should make kiddush on bread instead. If he already made
kiddush, he fulfills his obligation be'dieved.
12) One may
only make kiddush on another alcoholic drink like beer on Shabbat day
(if there is no wine available), but Friday night, whoever doesn't
have wine should make kiddush on bread.
13) The Halacha
according to Shulkhan Aruch is that we shouldn't make kiddush on beer
or other alcoholic drinks if there is wine in town, even if wine is
more expensive. One may only make kiddush on other alcoholic drinks
if there is no wine in town or if wine is harmful for him.
14)
Even if one is making kiddush on an alcoholic drink luke araak he
needs to drink the appropriate amount, a cheekful, and the cup must
hold a reviit. One should only make a concluding blessing if he drank
a reviit.
15) One may not make kiddush on Friday night or
havdala on Motzei Shabbat, on coffee, tea, milk, soda or juice. Even
one who has no wine or other alcoholic drink or he cannot drink wine
should still not make kiddush on these other types of drinks. Anyone
who does make kiddush on such drinks is mentioning G-d's name in vain
and one may not answer amen. Even in kiddush of Shacharit one
shouldn't make kiddush on these drinks. If he can't drink wine or
other alcoholic drinks, he may say "shehakol" on these
drinks before Shacharit and he may use this to fulfill his kiddush
obligation. In havdalah he should have intentions when praying the
amidah, or he should hear the havdala from the shaliach tzibbur or
another man and he shouldn't make havdalah on such drinks.
16)
Anyone who doesn't have wine or bread for Friday night, shouldn't
make kiddush on something which is like bread (ex: cake). If,
however, he is making a seudah out of it, he has what to rely on to
make kiddush on it.
17) One shouldn't make kiddush on all
other types of foods. If there is only rice bread or bread made of
other types of grains, one may make kiddish without saying the name
of Hashem and make the bracha for the food at the end.
18)
Making a hagefen on the wine of kiddush nullifies the obligation to
make a blessing on wine which is consumed during the meal. It doesn't
need a seperate bracha acharona because birkat hamaszon covers it in
any case.
19) Those who hear kiddush in the synagogue after
the mussaf prayer, and have the intention to fulfill their
obligation, if they tasted some of the wine, they don't need to make
a bracha on other drinks. If, however, they didn't drink from the
wine, they need to make a blessing on everything they drink. Although
they fulfilled their obligation for kiddush, if they didn't taste the
wine , then it didn't cover the other blessings. The halacha is the
same according to Ashkenazim.
The Law of Kiddush in the
place of Seudah
1) One should only make kiddush in the
place where he is going to be eating his meal. Therefore, if one made
kiddush and didn't eat his meal in the same place, he did not fulfill
his obligation for kiddush. Even if he is going to eat in a different
house, he does not fulfill his obligation of kiddush. It is very
important to make kiddush in the place where one is eating his
meal.
2) If someone heard kiddush from his neighbor or friend
but he didn't stay there for the meal, he doesn't fulfill his
obligation for kiddush, and there is no difference between men and
women in this aspect.
3) Therefore, one who hears kiddush from
a friend or neighbor and doesn't have in mind to have a seudah there,
should not taste anything. Since he does not fulfill his obligation
for kiddush it is forbidden for him to eat there. If, however, he is
standing in his home and the neighbor is making kiddush, and the
neighbor has him in mind to fulfill his obligation and he has it in
mind as well, he may eat in his house because it's the place where he
is making his meal and it doesn't matter if he isn't tasting from the
cup because that is an obligation only for the person making kiddush,
for others listening it is a mitzvah that is nice but not
necessary.
4) If you made kiddush on one side of a room and
ate on another side of the room, it is considered ok because you are
still in the same room. Optimally, one shouldn't move from one corner
to another but if one has this in mind from beforehand, he may do
so.
5) If, however, a person had in mind to make kiddush on
one room and eat in another room, it is ok. One may even go from
house to house or house to backyard, if he had in mind to move before
kiddush, then it is fine.
6) This also applies if one could
see his previous place from the window or door, one doesn't need to
go back and make kiddush.
7) If one has in mind from before
hand to make kiddush in a different place and he could see or hear it
(if kiddush were to be said there ) then he fulfills the mitzvah
optimally.
8) If he ate after kiddush a kezayit of bread (30
grams) it's considered kiddush in the place of the meal. He may then
eat a meal in another place.
9) If he are a kezayit of cake
from the 5 grains, some say he fulfills the obligation of kiddush in
the place of the meal. Some say if he ate rice it's also considered
so. Some say if he drinks a reviit of wine it is considered kiddush
in the place of seudah, others disagree and say that he needs to
drink an additional reviit. We should be more strict and careful
about this on the Friday night kiddush, but we may rely on this
leniency for Shabbat day. If one eats cake (and is planning to have a
meal with bread afterwards) that is ok, but rice isn't considered a
meal.
10)
Eating fruits is not considered a seudah even for the kiddush of the
day, even with the seven fruits of Israel. Only under extreme
circumstance do we rely on eating fruit in the time of the day
kiddush.
11) If one drinks a reviit of an alcoholic beverage
like beer, it's not considered a meal. Only under extreme
circumstances do we rely on it for the day kiddush.
12) Those
who have the minhag to visit the house of a chattan or one who had a
baby, and they hear someone make kiddush for them (and that person
drinks a reviit of wine and tastes a piece of cake) and everyone has
intent to fulfill their obligation, and to eat and drink after that
but to make kiddush later at their homes for the other members of
their household, some say that this is not a good practice because it
is not kiddush in the place of seudah and it's like they are eating
and drinking without kiddush. It is best not to eat anything in that
situation unless one drinks a reviit of wine or eats a kezayit of
cake from the five grains. Those who don't do this should at least
eat done fruits and make a bracha acharona. One who tasted wine from
the kiddush cup does not need to make a shehakol on other
drinks.
13) One may make kiddush for people who don't know how
to make kiddush even though he is not eating with them provided that
they will be making their seudah there. If he didn't make kiddush on
wine at his home, he shouldn't taste the wine. Rather, he should give
the wine to one of the people there to taste and they should pass the
cup around. Even though we generally do not make a blessing on
something and have others drink it, in this case the "boreh peri
hagefen" we make is connected to the kiddush and is like kiddush
itself, he can make this blessing even though he himself isn't
enjoying because of the principle that all Jews are connected to one
another.
14) This principle applies also to the day kiddush -
one may make kiddush for other and have them drink from the cup. It
is best, however, for him to drink a reviit of the wine and it be
considered kiddush in the place of the meal.
15) One must eat
immediately after making kiddush, and there shouldn't be any lapse in
time. The only exception is when one is busy doing something for the
meal itself. (ex: night of Pesach) Bedieved, if one waited between
the kiddush and the meal, there is no need to go back and make
kiddush, all the more so in a case where one had in mind to eat
immediately. If one waited more than 72 minutes, he must go back and
make kiddush. If he waited less than this, he does not need to go
back.
16) Some say that if after kiddush he went outside, and
then he came back in, he should repeat kiddush. Others argue about
this. Nevertheless, one should try to be very careful when it comes
to this but bedieved, he does not need to repeat kiddush.
17)
One who has a kitchen in the back yard, it is proper not to leave the
house to the yard between kiddush and the seudah. Those who are
lenient, like on Sukkot, have what to rely on.
18) One who
made kiddush and ate, and afterwards vomited everything he ate and
drank, should return and eat at least a kezayit of bread to
fulfill the obligation of kiddush in the place of the meal. If he
can't eat or feels that he will vomit, he does not need to eat.
Blessing
& Dividing the Challah
1) It us a nice practice to
decorate the table with flowers and plants with fragrance in honor of
the Shabbat. We also make a blessing on the smell so we can complete
100 blessings on Shabbat.
2) If one made a blessing on besamim
(fragrances) before kiddush and he wants to smell them after birkat
hamazon, he doesn't need to make a blessing because birkat hamazon is
considered an interruption only for food and drink.
3) Some
have a minhag to take two hadasim or some fragrance and say "zachor
ve shamor be'dibbur echad ne'emru" (Remembering the Shabbat and
Gaurding the Shabbat were said in one word by Hashem at Mt.
Sinai)
4) He makes a blessing on two whole breads, and he puts
one on the other and holds them in his two hands and divides the one
on the bottom.
5) According to the Ari z"l there is a
practice to place 12 small loaves of bread for each meal. Six on top
of six. He should place four on the left side, four in the middle and
four on the right side. He should take two from the middle ones and
break it. Even on Yom Tov one should do this.
6) One should be
careful that the loaves of bread are whole, therefore, one should not
remove a tag from the bread until after hamotzi is said.
7) If
he has two slices of bread, he should put them together with a piece
of wood so that they appear to be whole. If he doesn't have it, he
may make a blessing without it.
8) If he does have two loaves
of bread for "lechem mishneh" he may use a whole matzah
instead of a loaf of bread. One should be careful that it is a whole
matzah and not one that is cracked or broken.
9) A loaf of
bread that was taken out of the freezer that is frozen, if one
doesn't have another whole loaf of bread, he may use it. One does not
need to wait for the loaf to defrost. One may put the bread out the
Shabbat plate to warm up the bread on Shabbat, but before this he
should take off any ice hanging off the bread. One who is strict and
does not do this shall be blessed.
10) A piece of bread that
is sliced, if when you lift the bread the other slice comes up with
it, it's considered a full piece of bread. If the slice does not
lift, it's not considered a whole piece of bread and one cannot use
it for "lechem mishneh".
11) Even women are
obligated in the three meals of Shabbat and "lechem mishneh"
since they too were involved in the miracle of the maan. In regards
to every aspect of Shabbat, men and women are equal. Therefore, they
need to hear the blessing of hamotzi from the mouth of the Baal
Habayit and have intentions to fulfill their obligation.
12)
Even on Yom Tov one needs "lechem mishneh".
13)
Before one makes the blessing of hamotzi, he should hold the bread in
both of his hands.
14) If one is wearing gloves, he needs to
remove them in order to male the bracha. If he is wearing a cast,
however, he does not need to remove it.
15) One should not
start slicing the bread before the blessing of hamotzi is said.
16)
It is a mitzvah to slice the bread into big slices so that it will be
enough for the entire meal.
17) The one making the blessing
must have in mind to fulfill the obligation of al those listening. He
should tell them not to answer "baruch hu u'baruch shemo"
after mentioning the name of Hashem.
18) Before he tastes the
bread he should dip it in salt. If there is no salt, he may dip it
into a food rthat has salt or in sugar.
19) After he cuts one
slice of the bread, he should taste it himself. He should then
continue to cut and pass to the rest of the people at the table. The
one who makes the blessing should eat before the rest of the people.
However, if they each have a roll of bread in front of them, they may
eat before him. If each person is making a blessing individually,
they should be careful not to say amen to their friends blessing
between their own blessing and eating of the bread.
20) One
shouldn't hand over the bread because one gives over with the hand to
a mourner. One should not throw the bread either.
21) The
first and second meals, all opinions agree that one must make the
meal over bread. Some say that if one doesn't have bread, he must eat
something like bread (ex: cake). We are more stringent in the night
meal regarding this.
22) One must eat more than 60 grams
(kabeitzah) of bread at the Shabbat meal, specifically when one
washed over the bread. If one cannot eat all 60 grams he may eat
approximately 30 grams (kezayit) and he should wash his hands without
a bracha. One needs to eat the bread within 7.5 minutes.
23)
One who is not eating at the meal should not make the blessing of
hamotzi to fulfill the others obligation. Even though there is an
obligation to eat bread on Shabbat, we don't make the blessing for
others if we are not eating as well. (The only times we allow one to
make a blessing for others and not taste himself is by kiddush and
the blessing of hamotzi on the night of Pesach).
24) It is a
good practice to sing songs of praise to Hashem at the Shabbat and
Yom Tov meal.
25) It is a good practice to say words of Torah
about that weeks parasha. It is also good to learn the first four
chapters of Mishnayot Shabbat and finish during the day. If one is
busy with his learning he does not need to do this.
26) We
don't have a minhag to cover the knives in the time of birkat hamazon
or to remove them from the table.
Things that are
forbidden to do in the light of the candles of Shabbat
1)
One should not read in the light of the Shabbat candles since he may
touch or blow the oil and make the fire grow bigger. Even if one does
not read out loud or the candles are on a higher place, it is ok.
2)
There are those that say that one may not learn by a candle that is
lit by oil even if the light is great. One should make a sign to
remember to be careful about this.
3) One should not read by
the light of wax candles either since he may blow out the candle.
4)
One may learn on Friday night by the light of an electric lamp. We
are not worried that one will shut off the lights by way of
habit.
5) In the case of an electric lamp, we are not worried
that one might turn on other lamps if he finds the lights to be
insufficient.
6) We are also not worried that one will raise
the light of the lamp on Shabbat if it is not enough for him. One may
learn by the electrical lamp on Shabbat. One should write the word
"Shabbat" on a piece of paper and place it next to the lamp
switch so that if one wants to turn the switch on or off he will
remember that it is Shabbat.
7) If the lights went out for
some reason, and one didn't make birkat hamazon yet, one may not read
it by the light of the Shabbat candles since one might touch the
candle to make the flame brighter. This applies if he knows the
blessings by heart. If he doesn't know it by heart, he may make
birkat hamazon by the light of the candles with someone else so we
are not afraid he will touch the candle. If he doesn't have someone
to read with, he may read by himself.
8) The same Halacha
applies to reading shnaim mikra. If he is not fluent in the parasha,
he may read it with another person by the light of the candle and we
are not worried that they may touch the candle.
9) If there
was a blackout in the synagogue, one may read "bameh madlikin"
by the light of the candle but not any other halachot.
10) If
there was a blackout on the synagogue in the middle of arvit, one who
is fluent in the prayers may read by the light of a candle. If he is
not fluent, he should read along with another person.
11) On
Yom Kippur, even if he is not fluent with the prayers he may pray by
the light if the candle since the awe of Yom Kippur is upon him. If
Yom Kippur or Rosh Hashana fell out on Shabbat, the same Halacha
applies even if the prayers are not fluent for him. However, one may
not learn by the light of the candle on these days.
12) When
Pesach falls out on Shabbat, one may not read by the lout of the
candle if be is not fluent in the hagaddah. He may read with another
person. On any case, one may read by electrical lights.
13)
One may not use the light of a candle to distinguish between
different clothing since be might touch the candle to make it
brighter. If it is fairly easy to distinguish between the clothing
(such as in a case where one is distinguishing between men and
women's clothing) then it is permitted in a case where the candle is
made of wax.
14) If one is in a synagogue in the early morning
before the lights go on and wants to use the candles to see the
cups and plates, he may do so if he is the person who usually does
this in the synagogue.
15) One may not read requests by light
of the candle since he might touch it. He may do so only if he is
reading with another person or if he is fluent in it.
16) If
the electricity went out in the house, and the candles are still lit,
one may change a baby's diaper. However, for a candle that was light
in honor of the mitzvah of Shabbat, it is best not to do anything
disgraceful by the light of it.
17) One may use the light of a
candle to see what is inside a cup, whether there is water or wine,
for example.
18) One may use the light of a candle to check
the time, since he is used to doing this and we are not afraid he
will touch the candle in this situation.
19) One who opens the
door of the house, even if he does not have an intention to fan the
fire of the candle, is doing an issur mi'derabanan.
20) One
may sit at the same table as people who are smoking on Shabbat, even
if he is accustomed to smoke during the week - we are not afraid that
he will pick up a cigarette and start smoking as well. This could
apply in a case where there is a Kiruv Shabbaton, one may sit at the
same table as people who ate smoking.
The
Laws of a Non-Jew lighting a Fire for a Jew
1) One is
not allowed to tell a Non-Jew, even by way of hinting, to turn on the
lights for a Jew. If one did tell a Non-Jew to light for him, he may
not benefit from the light and must leave the room. If the Non-Jew
turned on the light without the request of the Jew, he does not need
to leave the room. However, he may not benefit from it. One may pray
using such a light if he would not be able to without it.
2)
When there is a weak light on in the room, where one would be able to
read but it would be a little uncomfortable, one may tell a non-Jew
that it is hard to read in such a light. If the non-Jew understands
this hint and turns on the light brighter, one may benefit from it.
If the first weak light shuts off, and all that is left is the light
that the Non-Jew put on, one may not read in such a light.
3)
If there was a blackout in the synagogue on Friday night or Yom
Kippur night in the middle of kriat shema and it's blessings, a
Non-Jew may turn on the lights for those who are praying. It is best
to tell a Non-Jew who will tell his Non-Jewish friend to do it.
4)
The same applies in a Yeshiva, where the lights go out and it
prevents the students from learning Torah, one may be lenient in such
a case.
5) If the lights went out in ones home, and the house
is dark and one is unable to eat, drink and learn Torah then one may
ask a Non-Jew to come to his house, offer him to eat and drink, and
say that it is hard to do so in the dark (hinting to him to turn the
lights on). In such a case, the Jew may benefit. If, however, the
Non-Jew wants to turn the lights off, the Jew may stop him.
6)
If it is hard for a person to fall asleep with the lights on, he may
tell a Non-Jew "it is difficult to sleep when there is light on
in the room" and the Non-Jew will understand. Any time one hints
to a Non-Jew there is no problem, the problem only arises when there
is a direct command. All the more so that one may hint to a Non-Jew
when there is a sick person or a woman who gave birth.
7) One
should be careful not to go in front of a door that opens
automatically on Shabbat so that it doesn't open. One should wait
until a Non-Jew enters the door and follow after him. One should also
wait until a Non-Jew walks out as well. If a Non-Jew opens the door
specifically for a Jew, one may be lenient in such a case.
8)
One should preferibly not stay in a hotel where the doors open
automatically with a card. If one realizes this after Shabbat starts
and he cannot leave his room to go pray, eat, and make kiddush, he
may tell the Non-Jew to turn off the automatic door so he may go in
and out.
9) A door that is automatic and requires a person to
be buzzed in (by a Non-Jew). If the door can be opened manually, then
it is permissible to be buzzed in by the Non-Jew. If not, then one
should optimally wait for one of the Non-Jewish neighbors to come and
walk in after them. One should have this situation in mind from Erev
Shabbat so he will know what to do.
10) It is forbidden to ask
a Non-Jew to turn on the air conditioning to cool the room. However,
if there is a great amount of heat and there are children in the room
and they are suffering, there is room to be lenient to tell a Non-Jew
directly, if he doesn't unsmderstand the hints that are given to
him.
11) If a Non-Jew turned on the lights in the staircase, a
Jew may use the lights to go up the stairs. Even if the Non-Jew lit
the lights specifically for the Jew, he may go up the stairs because
he would be able to go up the stairs even if there was no light
on.
12) A Non-Jew that turned on the lights for some people,
that most are Non-Jews, it is permitted for a Jew to use this light
even if the Non-Jew knows the Jew. But if he is paying the Non-Jew a
salary, it is forbidden even if there are mostly Non-Jews. If there
were mostly Jews there or even half and half, it is forbidden. If
there is proof that the Non-Jew is lighting for the Non-Jews only,
even if the majority are Jews, it is permissible to use the light.
This is when the Jew doesn't command him on this.
The
Prohibition of Extinguishing Fire
1) One should not
light a candle in front of a door since when the door is opened, the
wind may blow out the fire. If a lit candle is in front of a door,
one may not open the door because the candle may blow out. Even if
one opens the door slowly it is forbidden. In a time of great need,
some are lenient with this. One is allowed to close the door or
window in front of the candle. If the room is large and when he opens
the door the wind won't reach the candles, he may open the door. He
may even light a candle that is far enough from the door that the
wind won't reach it.
2) If the candle is usually placed by the
wall behind the door, one shouldn't open the door normally because
the candle might go out. Rather, he should open the door and close it
gently.
3) One may touch an electrical menorah which is on top
off the teyva where the chazzan is praying even when it is on, only
if he doesn't shake the menorah. However, a menorah which is hanging
from the air, some say it's forbidden to touch. If by touching it he
might cause it to turn off, he should be very careful not to touch it
so he will not cone to extinguish a light on Shabbat.
4) If a
lit candle falls down on the tablecloth, he should take the
tablecloth together with the candle. If the candle is close to the
ground he may allow the candle to fall out of the tablecloth onto the
ground even if the fire may go out. If the flame could become larger,
one may move the candle and put it elsewhere but he should only
extinguish if it is a life-threatening danger.
5) If one has
his Friday night meal in his backyard, one may place the Shabbat
candles (before Shabbat) on a tree. We are not worried that once the
candles go out he will remove it. However, on a Yom Tov we do not
place the candles on a tree since we might come to remove it and thus
use a tree on Yom Tov.
Extinguishing a Candle for a Sick
Person
1) A person who is dangerously sick and the
light bothers him and it is not possible to move him to a different
room, one is allowed to extinguish the candle or light so he may
sleep. One needs to shut off the light in a different manner than
normal. For example, he shuts the light with his elbow and not his
hand. If he can move the candle out of the room, it is better than
extinguishing the fire on Shabbat.
2) If one needs to turn on
the light for a dangerously sick person, and there is no other way to
fix the situation, he may do so. If there is a light in a different
room, it is best to move the sick person to that room. If however,
moving the sick person will cause harm, one should not do so.
Moving
a Candle on Shabbat
1) One may not move a lit
candle on Shabbat, even if he does do slowly because he is aiding a
forbidden act.
2) A bowl that is used as a Shabbat candle, one
should not remove the bowl even once the fire goes out. Even if a
little oil is left over in the bowl or he wants to use the bowl or he
needs the place he may not remove the bowl on Shabbat.
3) If
one made a condition before Shabbat that he will remove the bowl one
the fire goes out, one may do so. He should make this condition
before sunset and it covers all the Shabbatot of the year.
4)
The same law applies to candlesticks which hold wax candles. One is
not allowed to move them on Shabbat even after the fire has gone out,
and even if you need the space for something else. However,
candlesticks that were not lit on that Shabbat, one may move them if
one needs to use the space. However, if they are gold candlesticks
which are not used for other things, and they have a specific place
where they are kept, one may not move them even of they need the
candlesticks themselves or the space they are occupying - even if the
candles were not lit for that Shabbat. But wax candles that were not
lit for Shabbat, one may move it if one has a need.
5) If the
candle sticks were placed on a tray (specifically used for the
candles) from Erev Shabbat, one may not move this tray even after the
candles went out. If one wants to change the tablecloth, one needs to
make a condition from before Shabbat. The Rama says one should also
place challot and wine on the table so it will be used for both
something permissible and something non-permissible and once the
candles go out, one may then remove the tray.
The
Recitation of the Keriat Shema at Bedtime on Friday Night
1)
On Friday night one should also recite the bedtime keriat shema
prayer like every night. This applies especially when Arvit &
kriat shema is prayed early and one needs to repeat it. If one goes
to sleep before chatzot, he should say the blessing of "hamapil"
reciting the name of Hashem.
2) One may say "ha'reini
mochel ve'soleiach lekol mi she'hichis" even on Friday night and
Yamim Tovim. One should not say viduy on Friday night and Yamim
Tovim.
The Laws of Shacharit & The Reading of the
Torah
1) There are those that start Shacharit at a
later time on Shabbat than during the week. One needs to be careful
not to let the time of kriat shema and tefila pass. If the tefila is
going to be "stretched" because of the singing, then the
Shema should be recited before Baruch Hashem.
2) It is a
mitzvah to run to the synagogue, even on Shabbat when it is forbidden
to run, one should walk quickly. However, when on leaves the
synagogue, it is forbidden to run.
3) One should have a
seperate Talit gadol for Shabbat, preferibly nicer than the weekday
talit.
4) It is a good practice to pray on Shabbat and Yom Tov
with song and to pray longer than on the weekday. However, the prayer
should not be lengthened too much specifically in the case where the
time of kriat shema may be missed because of it.
5) On
Shabbat, we have a tradition to add in psalms like mizmor "hashamayim
mesaperim" since people are not in a rush to go to work.
6)
We don't say "mizmor le'toda" on Shabbat and Yom Tov.
Instead we say "mizmor shir le'yom hashabbat". The
exception is chol hamoed where we say "mizmor le'toda".
7)
Our minhag is to mention the passuk "ve'hu rachum" in "Yehi
Chevod" on Shabbat and Yom Tov.
8) After "Az Yashir"
we have a minhag to add in the prayer "Nishmat Kol Chai"
that mentions the exodus from Egypt. It is a good practice to say it
slowly and with a melody. One should preferibly not say "ve'shorreru"
in the line of "hen hem yodu.."
9) If one forgot to
say "Nishmat Kol Chai" and already say "Yishtabach"
like during the weekday, he can still say " Nishmat" before
the blessing of "Yotzer Or". However, he should not be
careful not to repeat "Yishtabach" after it.
10) If
one forgot to say "hakol yoducha" and he continued in the
blessing of yotzer like in the weekday, of he remembers before he
ends the blessing of "yotzer ha'meorot", he should go back
and repeat "hakol yoducha". But if he remembered
afterwards, he should not go back.
11)
Also on Shabbat and Yom Tov one needs to join "Geulah" to
"tefila". (To say Shmonei Esreh right after saying the
bracha of Ga'al Yisrael). Nevertheless, if one heard Kaddish or
Kedusha during this time, he should stop and answer with them like
Kriat Shema and it's blessings.
12) One who got to the
synagogue late on Shabbat and needs to skip "pesukei dezimra"
or "nishmat kol chai" in order to pray shmonei esreh with a
minyan, it's is better to skip "nishmat" and not pesukei
de'zimra. This is because pesukei de'zimra is said more frequently,
and something that is said more frequently comes before something not
said as frequently. In addition, saying "nishmat" is a
minhag of the Gaonim.
13) We take out the Sefer Torah and read
7 aliyot, and if one wants to add more aliyot, he may. However, one
shouldn't add too many because it may bother the congregation. We say
7 aliyot and finish the parsha, we then say Kaddish, and the maftir
reads a small part of the 7th aliyah. If the shaliach tzibbur made a
mistake and finished the parsha with the 6th aliyah and Kaddish was
said, he does not need to read more, he should just read the 6th
aliyah as the maftir.
14) It is permissible to sell the aliyot
for the Torah on Shabbat and Yom Tov. It is also permissible to raise
money for Yeshivot and Torah institutions since it is for the need of
a mitzvah. There is no prohibition of "business dealings"
on money raised for mitzvot.
15) Although a child under the
age of Bar-Mitzvah may make a blessing on the Torah and be one of the
seven aliyot, he may not read the whole parsha, just the section of
his aliyah. If there is no one available to read the Torah, we may be
lenient to hear the reading from a boy under the age of Bar-mitzvah
(of chinuch age) who knows how to read.
16) We do not take out
two Torahs, in order to read the extra aliyot in the 2nd Torah.
The
Laws of Haftarah
1) We read the haftarah from the navi which
has a similar theme with the Parsha that we are reading. We don't
read less than 21 pesukim unless the theme was finished with less
than this. The congregation needs to say the haftarah silently with
the shaliach tzibbur.
2) A person who said one of the seven
aliyot, should not recite a second bracha for maftir. However, when
there is a need, we may be lenient. For example, one who knows how to
read the haftarah (and he already recieved an aliyah), but there is
no one else to say the haftarah and the Kaddish after the Torah was
already recited. Or for example, the minhag is to give the Rabbi the
maftir for Shabbat Chazon. If he already went up for an aliyah, he
may still go up again. However, of the maftir will be read from a
second Sefer Torah, he should not go up again.
3) It is a
mitzvah to read the haftarah from one which is hand-written on
parchment. This applies even if the book has only the haftarot and
not the full book of neviim. If there is no such book, it is more
preferible to read the haftarah from a book of neviim than a Chumash
which has the haftarot divided up, however, one may still do so.
4)
A child below the age of Bar Mitzvah may say the maftir and read the
haftarah. Optimally, only a person who knows how to read the haftarah
should be called up for maftir. If one does not know how to say the
haftarah, another person may recite it for him.
However, they
should not read it out loud at the same time.
5) A Shabbat
where we read two parashot, we make the haftarah on the second
parsha, which we finished the torah reading with.
6) Those who
say "go'aleinu Hashem seva'ot" after reading the haftarah,
have what to rely on and we do not need to abolish this minhag. We
should not answer amen to "emet va'tzedek" in the bracha
after the haftarah because this is not the end of the bracha.
Similarly, we should not answer amen to "ha'nemarim be'emet"
in the blessing before the haftarah.
7) Those who place the
Sefer haftarot in the Aron hakodesh next to the Sifrei Torah, have
what to rely on. However, one should not place the ornaments of the
Sefer Torah on the Sefer Haftarot.
The Obligation to Read the
Parsha "Shnaim mikra, ve'echad Targum"
1) Even
though one hears the entire parsha from the shaliach tsibbur on
Shabbat, one is obligated to read the parsha for himself, twice in
the text itself and once in the translation. Even one who learns
Torah all day, must also do this. Anyone who reads "shnaim
mikra" will be blessed to have his life lengthed.
2) One
who reads "shnaim mikra",does not have an obligation to
read the haftarah. Nevertheless, we have a minhag to read the
haftarah one time.
3) Even one who does not understand the
translation (Unkelos) fully, should still read the parsha with
"shnaim mikra". One who is G-d fearing should also read the
parsha with Rashi.
4) The minhag of the chassidim is to read
the parsha with "shnaim mikra" on Erev Shabbat at one time,
to read each passuk with the translation without stopping. The
mitzvah is to finish the parsha before eating the meal on Shabbat
day. However, one should not push off the eating until after chatzot
because of this. If one did not finish, he may read the parsha
after the meal until Mincha. Some say that one has until the upcoming
Wednesday to finish the parsha while others say you have until
Shemini Atseret.
5) There is a minhag to read every day some
part of the parsha "shnaim mikra" and to finish on Erev
Shabbat. One is permitted to begin "shnaim mikra" after
Mincha on Shabbat.
6) One who is pressed for time may read
"shnaim mikra" on Friday night. Similarly, one may read
"Vezot Habracha" on the eve of Simchat Torah.
7) One
who does not have time to finish "shnaim mikra" during the
week may read along quietly with the shaliach tzibbur while he is
reading the Torah, and he should read it a second time when he
returns home and afterwards he should read the entire "targum"
and he fulfills his obligation. But he does not fulfill this if he
merely hears the shaliach tsibbur but doesn't read along with
him.
8) One may read "shnaim mikra" in the time that
the Torah is being read even one is not listening to the parsha being
read. This only applied if he is reading silently and there are at
least ten others who are listening to the Torah being read. Or if he
began reading to himself before the shaliach tzibbur started.
However, the best thing to do is to always listen and follow along
with the shaliach tzibbur's reading of the Torah.
9) A woman
is not obligated to complete "shnaim mikra" every
Shabbat.
10) It is not necessary to read the parsha that we
read on Yom Tov with "shnaim mikra".
11) Even one
who doesn't know how to read the Torah with the proper cantillation
must do "shnaim mikra". One who does know the cantillation,
must read it this way. It is an obligation of the parents and
teachers to teach the children the cantillation and correct way of
reading the Torah so that they may read shnaim mikra properly.
12)
One who cannot see properly and it is difficult to read "shnaim
mikra" still must read it or may hear the Parsha and have in
minfmd to fulfill his obligation.
13) There are those who day
that even a blind person is obligated in "shnaim mikra" by
listening to it from someone else and he should have in mind to
fulfill his obligation. One who cannot speak (mute) should also hear
the "shnaim mikra".
14) One may read "shnaim
mikra" from the Sefer Torah, especially a shaliach tzibbur who
knows how to read from the Sefer Torah and wants to prepare the
reading of the parsha. He should not, however, bring the Torah to the
"teyvah".
15) A mourner in the first seven days of
mourning is still obligated in "shnaim mikra".
16)
One should read the "shnaim mikra" of Parshat Vezot
Habracha on Hoshana Rabbah, if he forgot to read it then, he should
read it in Shemini Atseret before Shacharit, or together with the
Shaliach Tzibbur.
The
Musaf Prayer on Shabbat
1) The Shabbat before Rosh
Chodesh we bless the new month after the reading of the Torah and we
have a minhag to do this standing. Some have a minhag to announce the
exact time that Rosh Chodesh will come in. We announce the coming of
every new month but Tishrei. On the Shabbat before the 17th of Tammuz
and the 10th of Tevet, the shaliach tzibbur announces the upcoming
fast and the day it will fall out on. However, other fasts we don't
have a minhag to announce because they are more known. The custom of
the Ashkenazim is to never announce a fast on Shabbat.
2) The
time of Mussaf is right after Shacharit and it shouldn't be said more
than seven hours into the day. If seven hours passed and he didn't
pray mussaf yet, he should still pray it. If the day passes he should
not make it up at night.
3) Every single individual is
obligated to pray mussaf whether there is a minyan or not in the
city. Even though the prayer of Mussaf was instituted for the Korban
Mussaf, it is still an obligation for every individual. We teach the
children who have reached "chinuch" age to pray mussaf.
Even someone who didnt reach 20 years of age should pray mussaf and
may become the chazzan.
4) Before the prayer of Mussaf we have
a minhag to say "Ashrei" and half-Kaddish. If the Rav wants
to speak he should do so after the haftarah, before Ashrei. If the
speech is after Ashrei, one doesn't need to return and say Ashrei
before Mussaf.
5) Women are exempt from the Mussaf Prayer of
Shabbat, Yom Tov and Rosh Chodesh. It is good for them to hear the
prayer from the shaliach tzibbur. Some opinions say that women are
obligated to pray the Mussaf of Rosh Hashana & Yom Kippur (and
also the Neilah prayer on Yom Kippur) because they are an oppurtune
time for asking from G-d and requesting his mercy.
6) There is
a minhag to also repeat the Mussaf prayer of Shabbat and Yom Tov.
Specifically in Israel, where it is the center of Torah and there are
many shiurei Torah and Yeshivot, the Musaf prayer should be treated
with the utmost repect. Therefore, if some of the congregation is
chatting during Musaf one needs to explain to them that it is
forbidden until they stop. If one believes that since his minhag was
not to do a repetition of the amidah, that the congregation shouldn't
either, he is mistaken. The minhag of Jerusalem is to repeat the
musaf and we don't stray from this minhag.
7) The Cohanim say
Birkat Cohanin in the Musaf prayer, and it is a mitzvah for every
Cohen in the synagogue to go up. If a Cohen makes kiddush and drinks
a reviit of wine and tastes fruits before Musaf, should not go up to
say Birkat Cohanim. Even praying Musaf after eating and drinking wine
is an issue. If he doesn't make kiddush (and eats before Musaf),
however, then he is allowed to say Birkat Cohanim. There are those
that say that before Musaf there is no obligation for Kiddush. If he
has a kezayit of a cake, he should make kiddush on the wine and he
should only drink a reviit of the wine and then eat the kezayit of
cake and he will fulfill the obligation according to all
opinions.
8) If one made a mistake and prayed Musaf before
Shacharit, he fulfills his obligation be'dieved. A chazzan that made
a mistake and continued the kedusha with "Tikanta Shabbat"
should return to "Ata Kadosh".
9) An individual who
was not able to pray Musaf until the time of Mincha, (6.5 hours into
the day). He needs to pray Mincha first and then pray Musaf. If he
prayed Musaf before Mincha, he still fulfills his obligation. If one
missed Shacharit, and he remembered after the time for Moncha came,
he should pray Moncha first then Musaf and then Shacharit. If he only
has time for one prayer, he should pray Mincha and not Musaf.
10)
If one is in doubt whether he prayed Musaf or not, he should not go
back and pray out of a doubt. If he could bring together a minyan, he
can be the shaliach tzibbur and he fulfills his obligation once he
says the repirition of the Amidah. (He needs to, however, finish with
"oseh shalom").
11) On Shabbat and Rosh Chodesh we
say "Ata Yatzarta" and we end the bracha by "Mekadesh
HaShabbat Ve'Yisrael Ve'Roshei Chodashim." If he only ended the
blessing saying "Mekadesh Hashabbat" only, he fulfills his
obligation . If he only said "Roshei Chodashim", he does
not fulfill his obligation.
12) If on Shabbat Rosh Chodesh one
made a mistake and said "Tikanta Shabbat" and ended with
"Mekadesh Hashabbat", it is correct to say the following in
"Retzeh" without the ending: "Ve'naaseh korbanot
chovoteinu lefanecha, temidim ke'sidran u'musafim ke'hilchatam...et
Musaf Yom Rosh Chodesh hazeh" and afterwards he should say
"Yaaleh Ve'yavo" and continue with "Ve'ata
berachamecha harabim"..
13) There are those that say that
on Musaf of Shabbat & Rosh Chodesh, one needs to combine
and insert the endings of the blessings to include Shabbat & Rosh
Chodesh together before the actual ending of the bracha. One needs to
follow his minhag.
14) Sefardim and those from Edut Hamizrach
do not have the minhag to say the "Shir Hakavod" on
Shabbat. In places where they do say it, it is best to say it before
"Aleinu Le'Shabeach" so the congregation will be paying
more attention. Our minhag is to say "Mizmor shir le'yom
hashabbat" and aftewards we say the Kaddish "yehei
shelamah".
15) We say "Barechu" after the last
kaddish right before "Aleinu" on Shabbat and Yom Tov. Some
have a minhag to do the same for the last Kaddish of Mincha, but we
do not hold like that.
The
Laws of Comforting Mourners & Visiting the Sick on Shabbat
1)
One is permitted to comfort and console mourners on Shabbat. One
should say "Shabbat hi mi'lenachem u'nechama kerovah la'vo".
One should not say what we say during the week "tenucham min
hashamayim". He should appease the mourner with words of mussar
and encouragement. It is not the optimal thing to do on Shabbat to go
visit mourners, thus, one should not postpone visiting a mourner
during the week in order to go on Shabbat. Nowadays, one should
really only go to visit a mourner if he is going to give him words of
encouragement.
2) One needs to also mourn on Shabbat since it
counts as one of the seven days of mourning and all the laws of a
mourner apply on that day, except things that are done publicly.
Therefore, one may wear shoes on Shabbat and to replace his upper
garments.
3) One may visit a sick person on Shabbat and should
say like the way he says during the weekday, rather be should say:
"Shabbat hi me'lizok u'refuah kerovah la'vo".
The
Laws of Fasting on Shabbat
1) It is forbidden to fast
on Shabbat, even for times of distress and harsh decrees. It is
similarly forbidden if one takes upon himself to fast for a few
hours.
2) One should hurry home to eat after the prayers,
before six hours into the day pass. Even if one is delaying his
eating because he is learning or praying, it is still forbidden.
Therefore, the chazzan should not stretch out the tefilla too much so
that the congregation could get to their homes in time to make
kiddush and eat before six hours into the day.
3) One who
knows that the tefilla will end around chatzot should drink water
coffee or tea before Shacharit whether it is on Shabbat, Yom Tov or
Rosh Hashana.
4) One who sees a bad dream on Friday night
should not fast on Shabbat (even if it is one of the three dreams
mentioned in Shulchan Aruch (Siman 288). He should rather learn Torsh
and read tehillim with all his heart. He should also refrain from
mundane speech. If, however, his still feels worried about the dream
he may fast. He should sit in the synagogue all day and learn Torah
with all his might in order to tear up the decree. He should also say
"aneinu" at the end of "Elokai Netzor". This same
halacha applies to Yom Tov as well. The one who is fasting on Shabbat
should not say Hashem's Name in kiddush since he will not be drinking
a reviit of wine from the cup. One needs to fast on Sunday also since
he fasted on Shabbat. If it is difficult for him to fast on Sunday,
he may fast on another day.
5) If one dreams that from the
Heavens they are commanding him to fast on Shabbat or to do some
small prohibition, he should not listen to this dream, whether he had
the dream or others about him.
6) It is forbidden to cry on
Shabbat and not bring himself to any sadness. If one has pleasure
from crying, so the sadness will leave him, some say that for such a
person it is permitted to cry on Shabbat.
The Order of
the Meal on Shabbat Day
1) The table should be set,
the beds made and the tablecloth spread like the Friday night meal.
He should make a hagefen on the wine, and this is called "kiddusha
rabbah". We have a minhag to say "mizmor le'david Hashem
ro'ee lo echsar" then "im tashiv mi'shabbat raglecha"
then "ve'shameru b'nei yisrael" then "al ken berach
hashem et yom hashabbat va'yekadeshehu". He should then wash his
hands and should make a blessing on two loaves of bread, like the
Friday night meal, and should eat.
2) The kiddush of the
Shabbat day meal should be in the place of the meal. One should not
taste anything before kiddush just like the Friday night meal (even
though the Shabbat day meal is a mi'derabanan).
3)
Nevertheless, one is allowed to drink tea or coffee even with sugar
before Shacharit since he doesn't yet have an obligation to say
kiddush. It's better if a person is stringent and does not mix milk
into the coffee unless he is faint and needs it.
4) One is
allowed to give cake or fruits to a child on Shabbat before Shacharit
and kiddush. This certainly applies in synagogues where the Shacharit
and Musaf prayer is particularly lengthy.
5) A sick person who
has been instructed by a doctor to eat immediately upon waking up,
should make kiddush first and drink a cheekful of it. Afterwards, he
may eat at least a kezayit of bread or cake so he may pray afterwards
with more energy. He should make kiddush after the prayers as
well.
6) Women are also not allowed to eat or drink before
kiddush on Friday night. However, on Shabbat day, if they are
accustomed to pray Shacharit, they are allowed to drink tea or coffee
before Shacharit. If they are not accustomed to pray Shacharit, it is
forbidden for them to taste anything before kiddush. Some say,
nevertheless, they are allowed to eat before kiddush of Shabbat.
Therefore, a woman who is nursing may rely on this and eat without
kiddush of Shacharit.
7) According to Halacha, one may eat a
small amount of food like a kabeitzah worth of bread and fruits
without kiddush between Shacharit and Musaf, whether it's on Shabbat
or Yom Tov, even on Rosh Hashana before the Shofar or on Sukkot
before shaking the lulav. Nevertheless, one should only make an
exception if one is weak and has no ability to make kiddush
beforehand. But if he has a possibility to make kiddush first, he
should make kiddush and drink a mouthful and he should eat a kezayit
of cake until a kabeitzah, and afterwards should eat fruits as much
as he wants. After Musaf he should go back and make kiddush on wine
and he should eat a set meal to fulfill his obligation on the 2nd
meal on Shabbat by eating bread.
8) A shaliach tzibbur that
reads the Torah in a few different minyans and he feels weak, he may
eat a snack without making kiddush between Shacharit and Musaf if he
has no way
to make kiddush before he eats. One should not allow to
eat bread more than the size of a kabeitzah before Musaf whether on
Shabbat or Yom Tov.
9) One who makes kiddush on wine on
Shabbat and tastes a kezayit of cake afterwards, and drinks some
beverages, shouldn't make a blessing on the beverages since once a
person makes kiddush, he no longer has to say a bracha rishona. This
applied even if the drinks were not in front of him but he had them
in mind. Even if he only drank a little wine to fulfill his
obligation of kiddush. One does not need to be strict to drink water
close to making kiddush.
10) In the place that kosher wine
isn't found, he should make kiddush on another type of alcoholic
beverage. If he cannot find it he should say the pesukim "im
tashiv mi'shabbat raglecha" "ve'shameru b'nei yisrael"
and he should make hamotzi and eat. Also in the kiddush of the
morning, one should not make kiddush on coffee or tea or other
beverages.
Completing
100 Blessings on Shabbat
1) One should try to make
blessings on many fruits and fragrances in order to complete 100
blessings in a day. Women also need to fulfill 100 blessings in a
day, of they cannot do this by making blessings on different foods
and fragrances, then they should pray the Mincha prayer of
Shabbat.
2) Even though one is supposed to make 100 brachot,
he shouldn't make rye same bracha muliple times. For example, if he
says a "ha'etz" on an apple, and then he wants to eat a
pear, he need not say another "ha'etz". Also, if he is
going to be eating a few fruits he should wait till he's done to say
a bracha acharona and not after each fruit. If he thought he was
finished and made a bracha acharona, he needs to say another bracha
rishona and acharona for any other fruits he will eat.
3) On
Shabbat, it is permissible to leave the fruits on the table until
after birkat hamazon so one may make a blessing before and after
eating them and to complete 100 blessings on Shabbat. One shouldn't
be worried that he is making a blessing that is not necessary. It is
best to bring them out after birkat hamazon.
4) One who
lengthens the seudah shlishit on Shabbat, even until the stars come
out, and makes blessings on fruits at this time, it counts to
complete the obligation of making 100 blessings in a day.
5)
If there is a mnhag to learn after the Shacharit prayer, one should
start a meal at that time. One should also be careful not to talk
about unimportant things (idle chatter) on Shabbat. Some have a
minhag to visit their parents on Shabbat, but this is not an
obligation.
6) One who doesn't have much time to learn Torah
during the week should try to learn as much as possible on Shabbat.
It is a good to set a class on agaddah or Halacha in order to educate
the congregation. Our Sages say that Shabbatot and Yamim Tovum were
only given to us to learn Torah, thus it is a great mitzvah to make
classes for the community to learn Torah. It iis a mitzvah to create
new insights on the Torah on Shabbat.
7) There is no
prohibition for a Talmid chacham to go in depth in his learning (in
Halacha, etc.) on Shabbat, especially if this is something he enjoys
doing. It is best, however, for him to learn Midrashim and Aggadot on
Shabbat day in order to have a change from the week and in order to
have strength to continue his in depth learning during the week. He
should also learn this in order to teach the public to fear
Hashem.
8) One who is accustomed to sleep in the afternoon may
do so on Shabbat, however, he should not sleep excessively. He should
not sleep in order that he should be awake at night.
9) One
who is saying the bracha me'ein shalosh (Al Hamichya), should add
"U'retzeh ve'chalitzeinu be'yom Hashabbat Hazeh". If he
forgot to say this and already mentioned Hashem's name, he
should not return.
10) If one forgot to say "retzeh
ve'chalitzeinu" in Birkat Hamazon on Shabbat (Friday night and
Shabbat day), if he remembers right away after he says "Baruch
ata Hashem" in the blessing of "Bonei Yerushalayim",
he should say "lamedeini chukecha" and should go back and
say "retzeh". If he already said the word "boneh",
he should say the blessing of "asher natan". If he started
the fourth blessing "Baruch ata Hashem Ha'el Avinu" he
should finish it "Asher natan shabatot li'menucha" and he
should finish with the fourth blessing. If he already started
the fourth blessing by saying "la'ad" or "ha'el"
he goes to the beginning of Birkat Hamazon. The same Halacha applies
to a woman as well. If he is in doubt whether he said "retzeh"
and he remembers before he says "la'ad", he should say
"Asher natan menucha". But if he said the word "la'ad",
he should not return whether in the first or second meal of
Shabbat.
11) One who wants to stay awake all night on Friday
night and learn Torah and also gets enjoyment out if this, even
though halachically there is no prohibition, it is better to go to
sleep on Friday night in order to be able to have more concentration
in the prayers the next morning.
12) It is permissible to sit
on Shabbat in the sun in order to warm up even if his intentions are
for health reasons. In the summer, if he suffers from sitting in the
sun, he should not do it.
The Laws of Seudah Shlishit on
Shabbat
1) One should be extremely careful to eat
Seudah Shlishit and to eat bread more than the size of a ka'beitzah
(60 grams) even if he is already full. If he can't eat the size of a
ka'beitzah he should eat the size of a kezait (in which case he
should wash his hands without a blessing). If he cannot eat at all or
he is sick from eating, he does not need to make himself suffer. One
should try not to fill himself up at the morning Neal in order to
have room for seudah shlishit.
2) One who does not have money
to purchase his needs for Seudah Shlishit can use charity money to
purchase for it. All the more so for the first and second meals.
3)
The time of Seudah Shlishit is from the time of Mincha, from 6 and a
half hours into the day and on. He should ideally pray Mincha before
eating Seudah Shlishit. If he ate Seudah Shlishit before the proper
time, he should go back and eat at the proper time. If one started
Seudah Shlishit before the proper time but ate a kezayit after the
proper time he does not need to go back and start the meal again.
4)
Although it is best for a person to eat Seudah Shlishit after Mincha,
if he ate it before Mincha and subsequently cannot eat
afterwards, he fulfills his obligation. Also if there is no minyan
for Mincha or if Mincha and Arvit are prayed back to back, one may
eat Seudah Shlishit before Mincha. According to the Arizal, however,
the time of eating Seudah Shlishit is after Mincha.
5) If the
Shabbat Morning meal stretches until Mincha, and one is worried that
he won't have enough room for Seudah Shlishit, he should stop the
meal and say Birkat Hamazon. He should then leave the room for a few
minutes then come back, wash his hands and say the blessing of
hamotzi and eat Seudah Shlishit. This should ideally not be done
until after the time of Mincha Gedola.
6) We do not make
kiddush on wine at Seudah Shlishit. If possible, however, it is good
to make a blessing on wine in the middle of the meal. Those who have
a minhag to make kiddush have what to rely on.
7) Also in
Seudah Shlishit we need to make a blessing on two loaves of bread. We
don't have a minhag to cover the extra bread but one who does so
should be blessed.
8) If one wants to make kiddush at Seudah
Shlishit and wants to fulfill the obligation of everyone, he may do
so. However, they must have in mind to fulfill their obligation. They
should also drink from the wine as well.
9) It is a good
practice to make brachot on many types of foods in order to complete
100 brachot on Shabbat.
10) It is a good practice to eat fish
at Seudah Shlishit. If one doesn't enjoy eating fish he is not
obligated to.
11) It is a good practice to eat cooked eggs
because Moshe Rabbeinu passed away on Shabbat around Mincha time.
Some eat eggs at Shacharit for Oneg Shabbat.
12) One needs to
eat bread for Seudah Shlishit. If one is too full to eat bread, he
may eat one of the five grains or cake. If he is too full to eat
these as well, he may eat meat, fish or fruits. It is better to eat
cooked fruit. If he doesn't have fruit, he may make a blessing of
wine and drink a reviit.
13) Women are also obligated in
Seudah Shlishit since they have equal obligations as men on Shabbat.
If they eat alone they should eat bread (lechem mishneh).
14)
One must say "retzeh" and/or "ya'aleh ve'yavo"
(if it is Rosh Chodesh) also at Seudah Shlishit. If by mistake he
said "ya'aleh ve'yavo" before "retzeh" he
fulfills his obligation.
15) If Seudah Shlishit extends into
nighttime, he should continue eating and he should mention "retzeh"
in birkat hamazon. If one prayed arvit in the middle of the meal, or
he made haveala before birkat hamazon, he does not say "retzeh"
in birkat hamazon.
16) Someone who forgot to say "retzeh"
in Birkat Hamazon of Seudah Shlishit, if he remembered after he
finished "bonei yerushalayim", he says "Baruch ata
Hashem asher natan.." and be continues with the fourth blessing.
If he started with the fourth bracha, he does not go back to the
beginning because when we have a doubt to say an extra bracha, we
don't say it.
17) A woman who forgot to say "retzeh"
in seudah shlishit of Shabbat, even if she remembered before saying
the fourth blessing, she should not say the bracha "Asher natan"
and mention G-d's names (Ado- or Elo-), rather she should say Hashem
or continue to the fourth blessing.
18) When Rosh Chodesh
falls out on Motzei Shabbat, and he finished his seudah after dark,
he shouldn't say "yaaleh ve'yavo" in birkat hamazon, he
only mentions "retzeh ve'hachalitzeinu". (All the more so
if he makes the blessing before dark) This is also the halacha on the
first night of Channuka.
19) When we make a blessing on the
wine in birkat hamazon of seudah shlishit, even if it became dark,
one is allowed to drink the wine. If it is hard for a person to drink
the wine, they should leave it over for havdala.
20) Optimally
it is best to eat Seudah Shlishit before sundown. If one could not
eat before sundown, he may start 13 and a half minutes after sundown.
As long a person starts eating before the stars come out, even if he
didn't even eat a kezayit, he may continue his eating even after it
becomes dark. One may either eat foods for the needs of the seudah or
may eat fruits and vegetables as a desert. If however he was sitting
and eating fruit and vegetables he needs to stop eating by
sundown.
21) Erev Yom Tov that falls on Shabbat, it is a
mitzvah to eat Seudah Shlishit before the last three hours of the day
so that one has an apetite to eat at night. If he could not, he
should still fulfill Seudah Shlishit by eating bread less than a
kabeitzah. Also, he should not lengthen the seudah after sundown.
The
Law of Mincha on Shabbat Day
1) It is fitting and
proper to pray Mincha with a good amount of people since the Sefer
Torah is being brought out, and it is not honorable for the
Torah when there isn't many people. We say "lamnatzeyach al
hagitit", "pitom haketoret", "ashrei yoshvei
betecha" and "u'va letzion".
2) Even in the
home of a mourner, one should skip the line "ve'ani zot beriti"
so that one should not show that he's mourning on Shabbat. Only the
mourners who pray silently should skip the passuk.
3) Before
opening the ark we say the passuk "ve'ani tefilati lecha Hashem
et ratzon" and we have a minhag to say it standing. We have also
a mnhag to say the passuk twice.
4) We take out the Sefer
Torah and we say "berikh shemey", three people are called
up to the Torah. We read a minimum of 10 pesukim from the upcoming
parsha. We shouldn't have less than 3 people being called up to the
Torah. Even if Yom Tov falls out on Shabbat, we read the next weeks
parsha and not the parsha of the Yom Tov. If he made a mistake and
read a different parsha, he does not need to go back and read
again.
5) We don't say Kaddish after reading the Torah, rather
we return the Torah to the ark and we say half Kaddish and continue
praying.
6) In the Mincha prayer we say "ata echad"
and it has 54 letters like in the Parsha "zachor et yom
hashabbat le'kadesho". It says in the midrash, three witnesses
testify about each other. Hashem, Yisrael and Shabbat. Hashem and
Yisrael testify about Shabbat that it is a day of rest. Yisrael and
Shabbat testify that Hashem is One. Hashem and Shabbat testify that
Yisrael are different than the other nations, and based on this we
established "ata echad".
7) It is more correct to
say "ve'yanuchu vo" in the mincha prayer than "ve'yanuchu
vam". One needs to say "shabatot kodshecha ve'yanuchu vam"
in a plural language.
8) After shemonei esreh we say
"sidkatcha sedek". Rav Sar Shalom says that the reason why
we say that here is because Moshe Rabbeinu died at that time. One
needs to feel sorrow over the death of tzadikkim at this moment.
9)
The minhag if the Sefardim and the Ari z"l is to say "Sidkatcha
keharrerei kel" and then "Sidkatcha Elokim" then
"sidkatcha sedek le'olam" (which is also the order in the
tehillim). The minhag of the Ashkenazim is to say "Sidkatcha
sedek le'olam" then "Sidkatacha Elokim" then
"Sidkatcha keharrerei kel".
10) If Shabbat falls out
on a day where , if it was a weekday we wouldn't sat tachanun, we
don't say sidkatcha sedek.
11) After Kaddish titkabal we say
the mizmor "halleluyah odeh hashem bechol levav", and ther
are two reasons why we say this: 1- There was a time when we used to
say a haftar at Mincha of Shabbat from Ketuvim and once that was
abolished we started to say this mizmor from Ketuvim. 2- Some say
that this mizmor comes to replace the "shir shel yom" of
the Leviim of the korban Mincha of Shabbat.
12) Some say it is
forbidden to drink water between Mincha and Arvit on Shabbat because,
at that time, the souls return to Gehinnom. Some say that this only
applies to water from a river, but water from home is ok. All other
beverages are permitted.
The
Laws of Arvit of Motzei Shabbat
1) It is proper to
push off praying arvit on Saturday night in order to add on from the
weekday to the holy. Even in places where they usually pray arvit
while it is still day, on Motzei Shabbat it is a good minhag to pray
Arvit later. However, one does not need to wait until the time of
Rabbeinu Tam in order to pray arvit.
2) The minhag is to say
some mizmorim before Arvit, for example "mizmor le'david Baruch
Hashem suri". We are allowed to say these mizmorim even after
the stars come out. On motzei shabbat, with a tzibbur, one may say
these parts of tehillim. One should try not to learn Torah then
because it is the time that Moshe Rabbeinu passed away. We are
concerned that maybe it will bring people to speak idle chatter on
the synagogue. One should not abolish the minhag to say these
mizmorim.
3) One who has an emergency may pray Arvit of Motzei
Shabbat from plar hamincha and on and to make havdala right away. He
should not, however, make a blessing on the flame or the besamim and
he may not do melacha until the stars come out. One should only do
this if one of his close family members passed away. In such a case,
as long as the dead person is not buried, he does not have to male
havdala on Motzei Shabbat. If the dead person was buried on Motzei
Shabbat, one should say havdala after the burial.
The
Conclusion of Shabbat
1) One needs to be careful not
to do melacha until after the conclusion of the Shabbat. He should be
careful until he knows 100% that the stars have come out.
2)
The conclusion of Shabbat in all parts of Israel are around 20
minutes after sunset. Some wait until 30 minutes after sunset. The
times that are posted on different places do not go according to the
Halacha. They do not go like the opinion of the Gaonim (13.5 minutes
or some say it's 18 minutes after Sunset) or Rabbeinu Tam (72 minutes
after sunset).
3) Someone who is G-d fearing and fervently
wants to do the will of G-d, should wait 72 minutes after sunset like
the opinion of Rabbeinu Tam. It is a big mitzvah to publicize this.
Even though people are lenient and wait 13.5 minutes after sunset, it
is better to be stringent with this. Someone who keeps Rabbeinu Tam
may ask someone who is not stringent on this to do melacha for him,
even melacha that is forbidden on Shabbat from the Torah.
4)
Some say that one is allowed to perform issurei "shevut"
after nightfall before the time of Rabbeinu Tam. They say that
only the melachot from the Torah are forbidden until after the time
of Rabbeinu Tam. If one is in a situation where he is in a dire need,
he may do it. Therefore, one is allowed to ride in a car of a person
who doesn't have the minhag of Rabbeinu Tam. However, he should be
careful not to open the car door so that tv lights don't go on in the
car.
5) One who generally holds by Rabbeinu Tam and has a need
to perform melacha before that time, 1 hour after sunset, has what to
rely on. However, it is best generally to hold like Rabbeinu Tam.
6)
Some say that one must calculate the time for Rabbeinu Tam according
to "shaot zmaniyot" but some are lenient and calculate
based on our time. It is best to calculate based on shaot zmaniyot,
but if one lives in Europe, for example, where nightfall is at a
later time, one may be lenient and calculate based on our clocks.
7)
One should not rely on seeing 3 stars himself, he should rather rely
on the time that Shabbat ends.
8) Whatever we are lenient
about for the performance of a mitzvah on Erev Shabbat (bein
ha'shmashot) also applies on Motzei Shabbat.
9) Someone who
delays to pray arvit on Motzei Shabbat is allowed to tell his friend
who already prayed or made havdala to do melacha for him on Motzei
Shabbat (for example, to turn on the lights for him). He is allowed
to get benefit from all the melacha that others do for him.
The Laws of Havdala in the Arvit Prayer
In the prayer of Arvit we say "ata chonantanu". Our minhag is to start with "ata chonen" and before we say "ve'chonenu me'itecha" we say "ata chonantanu" and we continue with "ve'chonenu me'itecha".
In some places, someone in the minyan says the words "ata chonantanu " out loud in the Amidah so as to remind the people not to forget to say it. In places that people will remember to mention it, it is best not to do this practice since it may disturb those who are praying.
If a person made a mistake in the prayer and did not say "ata chonantanu", he does not go back side he is going to make havdala on the wine later on. If he remembers that he did not say "ata chonantanu" after he said "Baruch ata Hashem" but before he finished with "chonen ha'daat", he doesn't say "la'mideni chukecha" in order to say "ata chonantanu", rather he should finish with "chonen ha'daat". He should similarly not say "ata chonantanu" between "chonen ha'daat " and "hashiveinu". He should also not say it in "shomea tefila". He should be careful not to do melacha until he makes havdala on the cup of wine, or until he says "Baruch hamavdil bein kodesh le'chol".
One who knows that he doesn't have wine available to make havdala on, and he knows that even on Sunday he won't have it, and he forgot to say "ata honantanu" in arvit, if he remembers to say "Baruch ata Hashem" he should finish with "lamedeni chukecha". If he finished with "chonen ha'daat", he should say "ata chonantanu" whether between the blessing of chonen ha'daat and hashiveinu. If he remembers before he finishes with "shomea tefila" he should say it in "shomea tefila", if not he does not go back to the blessing of "chonen ha'daat".
If one forgot and did not say "ata chonantanu" in the Arvit prayer, and ate by mistake before he was able to make havdala on a cup of wine, he should go back and pray the amidah again and mention "ata chonantanu". Before he prays arvit he should make a conditioN and say "if I am obligated to return and pray arvit once again, my prayer should be considered a chovah, if not, it should be considered a nedavah".
After the Arvit prayer one should say "ve'yehi no'am" "shuva Hashem ad matai" and "yoshev be'seter", and say the passuk "orech yamim asbiyehu" twice (by doing this the name of Hashem will become complete). After this, one should say "ve'ata kadosh" sitting down until "kol ha'meyachalim la'hashem" since this is the time that the reshayim go back to Gehinnom. Therefore, we lengthen the arvit prayer because we are waiting for the prayers of Bnei Yisrael to enter the last time before Shabbat ends. We start from "ve'ata kadosh" and we do not say "u'va letzion", since there is no geulah at night. Our minhag is also to say "ve'hi noam" even when Yom Tov falls out in the middle of the week and also on Shabbat chol hamoed.
One who made a mistake and for some reason beyond his control he did not pray the Mincha on Shabbat, on Motzei Shabbat he should pray two weekday Amidahs. He should say "ata chonantanu" in the blessing of "chonen ha'daat" in the first Amidah. However, the second Amidah which is to make up for the Mincha of Shabbat, he should not say "ata chonantanu". If he made a mistake and said "ata chonantanu" in both Amidahs, of he did not say it in either of them, he should rely on the havdala he will be reciting on the cup of wine. Therefore, if he forgot to mention it in the first Amidah, he should not mention it in the second one as well. If he intentions that the first amidah will be in place of the Mincha and the second one for Arvit, and he subsequently forgot to mention it in the first one but mentioned it in the second one, he did not fulfill his obligation for replacing the Amidah for the Mincha prayer and must go back and repeat it. If he had intentions that the first will be for Arvit and the second one for Mincha, and he made a mistake and didn't mention in the first Amidah, but did so in the second, he does not need to go back and pray an additional Amidah.
If one made a mistake and did not pray the Arvit of motzei shabbat, he should pray two Amidahs for Shacharit on Sunday and he does not need to mention "ata chonantanu" in either of them. This is only referring to a case where he already made havdala on a cup on Motzei Shabbat. But if he did not do so, be should mention "ata chonantanu" in the 2nd Amidah that he prays, which is to make up for the Arvit that he missed.
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Laws
of a Candle for Havdala
1) One should make a blessing
of "boreh me'oreh ha'esh if he has a candle. If he does not have
a candle, he does not need to return and do it again. On Motzei Yom
Kippur it is a good practice to return and make a blessing over
a candle if one does not have one.
2) If he didn't have a
candle when he made havdala and after havdala he found one, he may
make a blessing on it the entire night. But he should not make a
blessing on it the next day.
3) If one does not have wine or
an alcoholic beverage fit for havdala, he may make a blessing on the
candle and the besamim without it. However, the blessing of havdala
cannot be made without the wine.
4) It is a preferred mitzvah
to make havdala on a torch. If he does not have a torch, he may make
it on a candle. If possible, he should put two candles together or
two wicks so that it appears like a torch.
5) One should not
say "boreh me'oreh ha'esh" on electric lights or florescent
lights. One who does say a blessing on this may be saying it in vain.
It is the holy obligation of the gabbai of the synagogue to prepare
candles and oil in the time of havdala so that the congregation will
make the blessing on them and fulfill their obligation.
6) One
should not make a blessing on a lantern, since the glass is a
partition between the flame and the man. One needs to first remove
the glass so that the flame could be seen without a partition and
only afterwards can he make the blessing of "boreh me'oreh
ha'ish".
7) When one makes the blessing of "boreh
me'orei ha'esh" it is proper to take ones hands and turn them
facing the fire, so that one may see the reflection of the fire on
one's fingernails. One should stick his thumbs under his four
fingers.
8) One does not need to remove one's glasses in order
to see the flame and may make the blessing with them on. This same
Halacha applies to every mitzvah which requires seeing.
9) One
should extinguish the fire after havdala so that it will appear that
the candle was only on for the mitzvah of havdala. One should not
extinguish it with his mouth. Some have the practice to extinguish it
with the leftover wine of havdala.
10) One should not make a
blessing on the flame unless he is next to the flame and is able to
benefit from it, in order to distinguish between two coins. (This is
the reason that we should not make the blessing on the Channuka
menorah since one is not allowed to get benefit from it). If one made
the blessing from a distance he should not return and make the
blessing again. In such a case he should hear "boreh me'orei
ha'esh" from one of his family members and he needs to see the
flame. If he does not see the flame, he should not make a blessing.
The minhag is not to turn off the lights when making havdala but
those who do so have what to rely on.
11) It is a mtzvah for
every single person to benefit from the light of the havdala candle
and not to rely on others. Therefore, every single person should
smell the besamim themselves and not rely on others who have made the
blessing.
12) The congregation which is listening to the
havdala and has the intent to fulfill their obligation, should not
say any other passuk while looking at the candle.
13) If a
Non-Jew lit a fire on Shabbat in a forbidden manner, we cannot make a
blessing on the candle on Motzei Shabbat. But if someone lit the fire
in a permissible fashion, like if there was a sick person who was
deathly ill and needed the fire, one may use such a fire for havdala
on Motzei Shabbat. One who was on the way and does not have wine or a
candle to make havdala, and he sees a light, if most the people in
the city are Non-Jewish, we do not make a blessing. If most the
people are Jews, or even only half the population, we make a blessing
on it.
14) We do not make a blessing on a candle which was lit
for a dead person before the burial. Similarly, one may not make a
"boreh me'orey ha'esh" on a candle which was lit in the
merit of the soul of one who passed away.
15) A blind person
does not make the blessing of "boreh me'oreh ha'esh".
Therefore, the people of his household should make this blessing for
themselves. Some say that a blind person does not need to make
havdala and it is enough when he says "ata chonantanu" in
the Arvit prayer. One of his older family members should make havdala
and he himself should listen and fulfill his obligation and some
argue. Wherever it is possible, someone from the household should
make the havdala.
16) It is permissible for a woman who is a
niddah to hold the havdala candle in her hand when her husband makes
havdala. This does not prevent her husband from fulfilling his
obligation of "boreh me'oreh ha'esh".