Shulchan Aruch, The Code of Jewish Law of Rabbi Shneur Zalman of Liadi. English-Hebrew. Weiss Edition [4, Weiss ed.]

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The Laws of Yom Kippur - Texts & Writings

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‫ב" ה‬

By Rabbi Schneur Zalman of Liadi

Shulchan Aruch: Chapter 604 - [Conduct] on Erev Yom Kippur Shulchan Aruch: Chapter 605 - Custom of Kaparos on Erev Yom Kippur Shulchan Aruch: Chapter 606 - Requirement to Appease One Another on Erev Yom Kippur Shulchan Aruch: Chapter 607 - Order of the Confessional Prayer in the Afternoon Service of Erev Yom Kippur Shulchan Aruch: Chapter 608 - Order of the Meal Preceding the Fast Shulchan Aruch: Chapter 609 - Insulation of Hot [Foods or Beverages] on Erev Yom Kippur Shulchan Aruch: Chapter 610 - Kindling Lights on Yom Kippur Shulchan Aruch: Chapter 611 - Restrictions Observed on the Night of Yom Kippur Shulchan Aruch: Chapter 612 - [Prohibition] of Eating on Yom Kippur and the [Minimum] Quantity [for which one is Liable] Shulchan Aruch: Chapter 613 - Prohibition against Washing Oneself on Yom Kippur Shulchan Aruch: Chapter 614 - Laws Relating to Anointing Oneself and Wearing Shoes on Yom Kippur Shulchan Aruch: Chapter 615 - Marital Relations on Yom Kippur Shulchan Aruch: Chapter 616 - Age Children Should Begin to Fast Shulchan Aruch: Chapter 617 - Pregnant and Nursing Women, and Women after Recent Childbirth, on Yom Kippur Shulchan Aruch: Chapter 618 - Laws Related to a Sick Person on Yom Kippur Shulchan Aruch: Chapter 619 - Order of the Prayers on the Night of Yom Kippur Shulchan Aruch: Chapter 620 - The Desirable Custom of Shortening the Morning Service [on Yom Kippur]

12/18/2020, 3:19 PM

The Laws of Yom Kippur - Texts & Writings

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https://www.chabad.org/library/article_cdo/aid/3385295/jewish/The-Law...

Shulchan Aruch: Chapter 621 - Order of the Torah Reading and [the Laws Relating to] a Circumcision on Yom Kippur Shulchan Aruch: Chapter 622 - Order of the Afternoon Service Shulchan Aruch: Chapter 623 - Order of the Neilah Service Shulchan Aruch: Chapter 624 - Order [to be Followed] on the Night at the Close of Yom Kippur

12/18/2020, 3:19 PM

The Laws of Yom Kippur - Texts & Writings

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https://www.chabad.org/library/article_cdo/aid/3385295/jewish/The-Law...

12/18/2020, 3:19 PM

Shulchan Aruch: Chapter 604 - [Conduct] on Erev Yom Kippur - Texts...

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Shulchan Aruch: Chapter 604 - [Conduct] on Erev Yom Kippur By Rabbi Schneur Zalman of Liadi

SECTION 604 [Conduct] on Erev Yom Kippur. (1–7) ‫סימן תרד ֵסֶדר ֶﬠֶרב יוֹם ִכּפּוּר וּבוֹ ז' ְסִﬠיִפים‬: 1 [It is written,]1 “And you shall afflict your souls on the ninth of the month….” But is it on the ninth of the month that we fast?!2 In fact we fast only on the tenth! For so it is written: “On the tenth of the month you shall afflict your souls,”3 and “from evening to evening [shall you observe your day of rest].”4 The intent of the [first] verse is: Prepare yourself on the ninth [of the month] for the affliction of the tenth. Eat and drink on the ninth, so that you will be able to fast on the tenth.5 It is out of G-d’s love for the Jewish people that He commanded them to fast only one day in the year.6 And this is for their good, to atone for their sins. [Moreover,] He commanded them to eat and drink first, so that the fast would not harm them.7 The reason the verse refers to eating as “affliction” rather than stating explicitly that people should eat and drink on the ninth day is to teach that one who eats and drinks on the ninth is considered by Scripture as if he fasted on it because of G-d’s command — that we afflict ourselves on this [day]. And [the verse refers to eating on this day as “affliction,” because generally] the reward that one receives for eating and drinking because of G-d’s commandment is not comparable to the reward that one receives for fasting because of G-d’s commandment.8 Nevertheless, one who eats and drinks on the ninth [of Tishrei] receives a great reward as if he fasted (on the ninth and the tenth),9 because of G-d’s command that we fast (on those two days). [The rationale for this distinction is that] since Yom Kippur itself cannot be honored with food and drink as one honors other festivals,10 it must be honored on the preceding day. Accordingly, it is forbidden to fast on the ninth, even on account of a [disturbing] dream. [Such] a fast is permitted on Shabbos and on festivals,11 but on the day preceding Yom Kippur, when eating and drinking is considered as affliction, as explained above, one should not fast. Instead one should eat and drink, and this will be considered as if he fasted because of his dream. Nevertheless, if a person desires to fast because of a dream until the meal before the fast,12 one should not protest against this. The rationale is that the day preceding Yom Kippur is not like Shabbos, concerning which it is said,13 “And you shall call the Shabbos a delight.” This is why it is forbidden to fast [on Shabbos] for even one moment for the sake of a [ritual] fast, unless the fast is undertaken because of a

12/20/2020, 12:45 PM

‫‪https://www.chabad.org/library/article_cdo/aid/3385297/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 604 - [Conduct] on Erev Yom Kippur - Texts...‬‬

‫‪disturbing dream, as explained in sec. 288[:1, 3]. With regard to the day preceding‬‬ ‫‪Yom Kippur, by contrast, “delight” is not mentioned; it is only that it is a mitzvah to‬‬ ‫‪eat on that day. Thus if one ate once in the course of the day, he has fulfilled his‬‬ ‫‪obligation.‬‬ ‫א " ְוִﬠ ִנּיֶתם ֶאת ַנְפשׁוֵֹתיֶכם ְבִּתְשָׁﬠה ַלֹחֶדשׁ וגו'"‪,‬א‪ְ 1,‬וִכי ְבִּתְשָׁﬠה ִמְתַﬠִנּין?‪ַ 2‬וֲהל ֹא ֵאין ִמְתַﬠ ִנּין ֶאָלּא ָבֲּﬠִשׂי ִרי‪,‬ב‬ ‫ֶשֶׁנֱּאַמר ג "ֶבָּﬠשׂוֹר ַלֹחֶדשׁ ְתַּﬠנּוּ ֶאת ַנְפשׁוֵֹתיֶכם"‪ְ 3,‬וֶנֱאַמר ד "ֵמֶﬠֶרב ַﬠד ֶﬠֶרב וגו'"‪ֶ 4,‬אָלּא ִﬠ ְנַין ַהָכּתוּב ה ָהִכינוּ ַﬠְצְמֶכם‬ ‫ַבְּתִּשׁיִﬠי ְלִﬠנּוּי ָהֲﬠִשׂי ִרי‪,‬ו ֶשׁתּ ֹאְכלוּ ְוִתְשׁתּוּ ַבְּתִּשׁיִﬠי ְכֵּדי ֶשׁתּוְּכלוּ ְלִהְתַﬠנּוֹת ָבֲּﬠִשׂי ִרי‪,‬ז‪ְ 5,‬והוּא ֵמַאֲהַבת ַהָקּדוֹשׁ ָבּרוּ‬ ‫הוּא ְל ִיְשָׂרֵאל‪ֶ ,‬שׁלּ ֹא ִצָוּם ְלִהְתַﬠנּוֹת ֶאָלּא יוֹם ֶאָחד ַבָּשָּׁנה‪ 6‬וְּלטוָֹבָתם ְלַכֵפּר ֲﬠווֹנוֵֹתיֶהם‪ְ ,‬וִצָוּם ֶשׁיּ ֹאְכלוּ ְו ִיְשׁתּוּ ְתִּחָלּה‬ ‫ֶשׁלּ ֹא ַיִזּיק ָלֶהם ָהִﬠנּוּי‪.‬ח‪7,‬‬ ‫וַּמה ֶשּׁהוִֹציא ַהָכּתוּב ֶאת ָהֲאִכיָלה ִבְּלשׁוֹן ִﬠנּוּי ט ְול ֹא ָאַמר ְבֵּפרוּשׁ ֶשׁיּ ֹאְכלוּ ְו ִיְשׁתּוּ ַבְּתִּשׁיִﬠי‪,‬י לוַֹמר ְל ֶשָׁהאוֵֹכל‬ ‫ְושׁוֶֹתה ַבְּתִּשׁיִﬠי – ַמֲﬠֶלה ָﬠָליו ַהָכּתוּב ְכִּאלּוּ ָהָיה ִמְתַﬠֶנּה בּוֹ יא ֵמֲחַמת ִמְצַות ַהָקּדוֹשׁ ָבּרוּ הוּא ֶשִׁצָּוּה ְלִהְתַﬠנּוֹת בּוֹ‪,‬יב‬ ‫ֶשֵׁאין ְשַׂכר ָהאוֵֹכל ְושׁוֶֹתה ֵמֲחַמת ִמְצַות ַהָקּדוֹשׁ ָבּרוּ הוּא דּוֶֹמה ִלְשַׂכר ַהִמְּתַﬠֶנּה ֵמֲחַמת ִמְצַות ַהָקּדוֹשׁ ָבּרוּ הוּא‪8,‬‬ ‫ֲאָבל ֶזה ֶשׁאוֵֹכל ְושׁוֶֹתה ַבְּתִּשׁיִﬠי ְשָׂכרוֹ ַה ְרֵבּה ְמֹאד ְכִּאלּוּ ָהָיה ִמְתַﬠֶנּה יג )ַבְּתִּשׁיִﬠי וָּבֲﬠִשׂי ִרי(‪ֵ 9‬מֲחַמת ִמְצַות ַהָקּדוֹשׁ‬ ‫ָבּרוּ הוּא ֶשִׁצָּוּה ְלִהְתַﬠנּוֹת )ִבְּשֵׁניֶהם(‪.‬יד‬ ‫ְדֵּכיָון ֶשׁיּוֹם ַהִכּפּוּ ִרים ְבַּﬠְצמוֹ ִאי ֶאְפָשׁר ְלַכְבּדוֹ ְבַּמֲאָכל וַּבִמְשֶׁתּה ְכֶּדֶר ֶשְׁמַּכְבִּדין ְשָׁאר יוֹם טוֹב‪ָ – 10‬צ ִרי ְלַכְבּדוֹ‬ ‫ַבּיּוֹם ֶשְׁלָּפָניו‪.‬טו‬ ‫ְלִפיָכ ָאסוּר ְלִהְתַﬠנּוֹת בּוֹ טז ֲאִפלּוּ ַתֲּﬠ ִנית ֲחלוֹם‪,‬יז ַאף ַﬠל ִפּי ֶשֻׁמָּתּר ְלִהְתַﬠנּוֹת ַתֲּﬠ ִנית ֲחלוֹם ֲאִפלּוּ ְבַּשָׁבּת ְויוֹם‬ ‫טוֹב‪,‬יח‪ִ 11,‬מָכּל ָמקוֹם ְבֶּﬠֶרב יוֹם ַהִכּפּוּ ִרים ֶשָׁהֲאִכיָלה ֶנְחֶשֶׁבת ְכִּﬠנּוּי ְכּמוֹ ֶשׁ ִנְּתָבֵּאר – ֵאין ְלִהְתַﬠנּוֹת בּוֹ‪,‬יט ֶאָלּא י ֹאַכל‬ ‫ְו ִיְשֶׁתּה‪ְ ,‬וֵיָחֵשׁב לוֹ ְכִּאלּוּ ִהְתַﬠָנּה ַﬠל ֲחלוֹמוֹ‪.‬כ‬ ‫וִּמָכּל ָמקוֹם‪ִ ,‬מי ֶשׁ ִיּ ְרֶצה ְלִהְתַﬠנּוֹת ַﬠל ֲחלוֹמוֹ ַﬠד ְסעוָּדה ַהַמְּפֶסֶקת‪ֵ – 12‬אין ִלְמחוֹת ְבָּידוֹ‪,‬כא ְלִפי ֶשֶׁﬠֶרב יוֹם ַהִכּפּוּ ִרים‬ ‫ֵאינוֹ דּוֶֹמה ְלַשָׁבּת ֶשֶׁנֱּאַמר בּוֹ כב‪ְ " 13,‬וָקָראָת ַלַשָּׁבּת ֹעֶנג"‪ ,‬וְּלִפיָכ ָאסוּר ְלִהְתַﬠנּוֹת בּוֹ ֲאִפלּוּ ָשָׁﬠה ַאַחת ְלֵשׁם ַתֲּﬠִנית‬ ‫ִאם ֵאינוֹ ַתֲּﬠִנית ֲחלוֹם ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן רפ"ח‪,‬כג ֲאָבל ְבֶּﬠֶרב יוֹם ַהִכּפּוּ ִרים ֶשׁלּ ֹא ֶנֱאַמר בּוֹ ֹעֶנג ֶאָלּא ֶשִׁמְּצָוה ֶלֱאֹכל‬ ‫בּוֹ‪ְ ,‬וִאם ָאַכל ַפַּﬠם ַאַחת ַבּיּוֹם – ָיָצא ְיֵדי חוָֹבתוֹ‪:‬כד‬ ‫‪2 If one transgressed and erred [by] fasting that entire day, he must undertake a‬‬ ‫‪fast after Yom Kippur to atone for having fasted on the day preceding Yom Kippur.‬‬ ‫]‪If he fasted only until the meal preceding the fast, he is not required to fast [again‬‬ ‫‪after Yom Kippur.‬‬ ‫ב ְוִאם ָﬠַבר ְוָטָﬠה ְוִהְתַﬠָנּה ָכּל ַהיּוֹם – ָצ ִרי ְלִהְתַﬠנּוֹת כה ַאַחר יוֹם ַהִכּפּוּ ִרים כו ַתֲּﬠ ִנית א' ְלַכֵפּר ַﬠל ַמה ֶשִּׁהְתַﬠָנּה‬ ‫ְבֶּﬠֶרב יוֹם ַהִכּפּוּ ִרים‪ֲ .‬אָבל ִאם ל ֹא ִהְתַﬠָנּה ֶאָלּא ַﬠד ְסעוָּדה ַהַמְּפֶסֶקת – ֵאינוֹ ָצ ִרי ְלִהְתַﬠנּוֹת ַאַחר יוֹם ַהִכּפּוּ ִרים‪:‬כז‬ ‫‪3 [For the laws regarding] one who vows to fast on this day, see sec. 570.14‬‬ ‫ג ִאם ָנַדר ְלִהְתַﬠנּוֹת בּוֹ – ַﬠֵיּן ְבִּסיָמן תק"ע‪:‬כח‪14,‬‬ ‫‪4 According to the letter of the law, it is permitted to eulogize a person on the day‬‬ ‫‪preceding Yom Kippur, for it is not a festival at all, and has no distinctive quality‬‬ ‫‪other than the obligation to eat on that day. Nevertheless, it is customary to treat it‬‬ ‫‪as a festival. On that day, [therefore,] eulogies are not delivered, except for a‬‬ ‫‪departed sage [while we are] in his presence, or for [a departed sage] on the day‬‬ ‫]‪that news of his passing first arrives, [for then the mourning is as intense and it is‬‬ ‫‪as if one was in his presence, as explained in sec. 547.15 Similarly, the passage‬‬ ‫‪known as Tziduk HaDin16 is not recited [on this day] except for a sage and in his‬‬ ‫‪presence.‬‬ ‫‪Likewise, [the confessional supplications known as] Tachanun are not recited on‬‬ ‫‪this day, nor are [the penitential prayers called] Selichos recited at length before‬‬

‫‪12/20/2020, 12:45 PM‬‬

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Shulchan Aruch: Chapter 604 - [Conduct] on Erev Yom Kippur - Texts...

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dawn as is customary on the other days.17 In some communities, however, it is customary to recite Selichos at length, because they consider this day as a festival only from dawn onward, not on the preceding night. Everything should follow the [local] custom.18 ‫כט‬,‫ד ַאף ַﬠל ִפּי ֶשִׁמּן ַהִדּין ֶﬠֶרב יוֹם ַהִכּפּוּ ִרים ֻמָתּר ְבֶּהְסֵפּד ֶשֵׁאינוֹ יוֹם טוֹב ְכָּלל ְוֵאין בּוֹ ַמֲﬠָלה ֶאָלּא ֶשִׁמְּצָוה ֶלֱאֹכל בּוֹ‬ ‫ל אוֹ ְבּיוֹם ֶשָׁבָּאה ְשׁמוָּﬠתוֹ ֶשֵׁמּת ֶשׁהוּא‬,‫ ְוֵאין ַמְסִפּיִדין בּוֹ ֶאָלּא ַﬠל ָחָכם ְבָּפָניו‬,‫ִמָכּל ָמקוֹם נוֲֹה ִגין ַלֲﬠשוֹתוֹ יוֹם טוֹב‬ ‫לד‬.‫ ֶאָלּא ַﬠל ָחָכם ְבָּפָניו‬16,‫ ְוֵכן ֵאין אוְֹמ ִרים ִצדּוּק ַהִדּין לג‬,‫ ַﬠֵיּן ָשׁם‬15,‫ְכּמוֹ ְבָּפָניו לא ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן תקמ"ז לב‬ ‫ ְוֵישׁ ְמקוֹמוֹת‬17.‫לה ְוַגם ֵאין אוְֹמ ִרים ֹקֶדם ֲﬠלוֹת ַהַשַּׁחר ַה ְרֵבּה ְסִליחוֹת ְכִּבְשָׁאר ָיִמים‬,‫ְוֵכן ֵאין אוְֹמ ִרים בּוֹ ַתֲּחנוּן‬ ‫לז ְוַהֹכּל‬.‫לו ְלִפי ֶשֵׁאין חוְֹשִׁבין אוֹתוֹ יוֹם טוֹב ֶאָלּא ֵמֲﬠלוֹת ַהַשַּׁחר ְוֵאיָל ֲאָבל ל ֹא ַבַּלּ ְיָלה‬,‫נוֲֹהִגין ְלַה ְרבּוֹת ִבְּסִליחוֹת‬ 18,‫לח‬:‫ְלִפי ַהִמּ ְנָהג‬ 5 One whose custom is not to eat meat on a weekday except on days when Tachanun is not recited is permitted to eat meat even on the eve of the ninth of Tishrei. Certainly, this applies during the day. Where does this apply? In places where it is not customary to recite Selichos extensively at night, for they consider the night, too, as part of the festival. By contrast, in regions in which Selichos are recited extensively, and the night is not considered as a festival, [such a person] should not eat meat that night. [Moreover,] even in places where Selichos are not recited extensively, [such a person] should not eat meat before the stars appear19 on the eve of [the ninth of Tishrei] even if he recited the Evening Service before nightfall.20 The rationale is that only actual nighttime is considered as a festival. [This is evident from the fact that] Tachanun is recited after Shemoneh Esreh in the Afternoon Service of the eighth of Tishrei, whereas with regard to the other days21 on which Tachanun is not recited, it is also omitted even in the Afternoon Service of the preceding day. This indicates that the day preceding Yom Kippur is considered as a festival only from the appearance of the stars onward. ‫ה ִמי ֶשׁנּוֵֹהג ֶשׁלּ ֹא ֶלֱאֹכל ָבָּשׂר ְבָּכל ְימוֹת ַהֹחל ִכּי ִאם ְבּיוֹם ֶשֵׁאין אוְֹמ ִרים בּוֹ ַתֲּחנוּן – ֻמָתּר ֶלֱאֹכל ָבָּשׂר ֲאִפלּוּ ְבֵּליל‬ ‫ ֶשֵׁהן‬,‫ ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ִבְּמקוֹמוֹת ֶשֵׁאין אוְֹמ ִרים ַה ְרֵבּה ְסִליחוֹת ַבַּלּ ְיָלה‬.‫ ְוָכל ֶשֵׁכּן ַבּיּוֹם‬,‫ֶﬠֶרב יוֹם ַהִכּפּוּ ִרים‬ ‫ ֲאָבל ִבְּמקוֹמוֹת ֶשַׁמּ ְרִבּים ִבְּסִליחוֹת ֶשֵׁאין חוְֹשִׁבין ֶאת ַהַלּ ְיָלה ְליוֹם טוֹב – ֵאין ֶלֱאֹכל‬,‫חוְֹשִׁבין ְליוֹם טוֹב ַגּם ֶאת ַהַלּ ְיָלה‬ ‫לט‬.‫ָבָּשׂר ַבַּלּ ְיָלה‬ ‫ ַאף ַﬠל‬19,‫ַוֲאִפלּוּ ִבְּמקוֹמוֹת ֶשֵׁאין ַמ ְרִבּים בּוֹ ִבְּסִליחוֹת – ל ֹא י ֹאַכל ָבָּשׂר ֹקֶדם ֵצאת ַהכּוָֹכִבים ֶשׁל ֵליל ֶﬠֶרב יוֹם ִכּפּוּר‬ ‫מ ֶשֲׁהֵרי אוְֹמ ִרים ַתֲּחנוּן ַאַחר‬,‫ ְלִפי ֶשֵׁאין חוְֹשִׁבין ְליוֹם טוֹב ֶאָלּא ַל ְיָלה ַמָמּשׁ‬20,‫ִפּי ֶשִׁהְתַפֵּלּל ַﬠ ְרִבית ִמְבּעוֹד יוֹם‬ ‫ ֶשֵׁאין אוְֹמ ִרים ָבֶּהם ַתֲּחנוּן ֵאין אוְֹמ ִרים ַתֲּחנוּן ֲאִפלּוּ ְבִּמ ְנָחה‬21‫מא וִּבְשָׁאר ָיִמים‬,‫ְתִּפַלּת ַהִמּ ְנָחה ֶשׁל ח' ִתְּשֵׁרי‬ ‫מב‬: ‫ ִמְכָּלל ֶשֶׁﬠֶרב יוֹם ִכּפּוּר ֵאין ַמֲחִזיִקין ְליוֹם טוֹב ֶאָלּא ִמֵצּאת ַהכּוָֹכִבים ְוֵאיָל‬,‫ֶשִׁלְּפֵניֶהם‬ 6 The psalm LaMenatzeiach… yaancha is not recited [on the ninth of Tishrei], for it is not “a day of distress.” 22 Nor is the psalm beginning Mizmor LeTodah23 recited on that day, for the reason given in sec. 51[:1].24 ‫ ִמַטַּﬠם‬23,‫מה‬,"‫ ְוֵאין אוְֹמ ִרים בּוֹ "ִמְזמוֹר ְלתוָֹדה‬22,‫מד‬.‫מג ֶשֵׁאינוֹ יוֹם ָצָרה‬,"'‫ו ֵאין אוְֹמ ִרים "ַלְמַנֵצַּח ַיַﬠ ְנ וגו‬ 24:‫ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן נ"א מו ַﬠֵיּן ָשׁם‬ 7 On this day the prayer beginning Avinu Malkeinu is not recited in the Morning Service nor in the Afternoon Service. The custom of some communities is to recite Avinu Malkeinu at Shacharis on the day before Yom Kippur [in years] in which Yom Kippur falls on Shabbos and [hence] Avinu Malkeinu is not recited, as

12/20/2020, 12:45 PM

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‫‪Shulchan Aruch: Chapter 604 - [Conduct] on Erev Yom Kippur - Texts...‬‬

‫‪explained in sec. 619[:23].25‬‬ ‫ז ֵאין אוְֹמ ִרים בּוֹ "ָאִבינוּ ַמְלֵכּנוּ"‪ ,‬ל ֹא ִבְּתִפַלּת ַשֲׁח ִרית מז ְול ֹא ְבִּמ ְנָחה‪.‬מח ְוֵישׁ ְמקוֹמוֹת נוֲֹהִגין ְכֶּשָׁחל יוֹם ַהִכּפּוּ ִרים‬ ‫ְבַּשָׁבּת ֶשֵׁאין אוְֹמ ִרים בּוֹ ָאִבינוּ ַמְלֵכּנוּ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תרי"ט‪,‬מט‪ָ 25,‬אז אוְֹמ ִרים אוֹתוֹ ְבֶּﬠֶרב יוֹם ַהִכּפּוּ ִרים‬ ‫ַשֲׁח ִרית‪:‬נ‬

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Shulchan Aruch: Chapter 605 - Custom of Kaparos on Erev Yom Kippur ...

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Shulchan Aruch: Chapter 605 - Custom of Kaparos on Erev Yom Kippur By Rabbi Schneur Zalman of Liadi

SECTION 605 The Custom of Kaparos on Erev Yom Kippur. (1–6) ‫סימן תרה ִמ ְנַהג ַכָּפּרוֹת ְבֶּﬠֶרב יוֹם ִכּפּוּר וּבוֹ ו' ְסִﬠיִפים‬: 1 In these countries,1 on the day preceding Yom Kippur,2 it is customary for a male to take a rooster and a female to take a hen, for the ceremony of kaparah (atonement). [While holding the chicken] one says: “This is my exchange; this is my substitute; this is my expiation.” ([The acronym comprising the initial letters of the Hebrew words for “exchange,” “substitute,” and “expiation”] forms the word ‫ חתך‬meaning “cut,” [recalling the phrase from the liturgy that praises] G-d “Who apportions [lit., ‘cuts’] life for all the living.” The chicken should be circled [over] one’s head. One should recite [the passage beginning] Bnei Adam. This is done three times.3 One should place his hands on [the chicken] in a manner that parallels the practice of semichah that was performed for the sacrifices.4 [The chicken] should be slaughtered immediately thereafter, as the sacrifices were slaughtered directly after semichah was performed. There are, however, some who refrain from placing their hands upon [the chicken], so that it will not appear that they are consecrating an animal as an offering and slaughtering it outside [the courtyard of the Beis HaMikdash].5 [In truth] this is no cause for concern, because chickens are not fit to be offered on the altar. If, however, one does not have chickens [available] and he takes a different creature for a kaparah, he should not take turtle-doves or fledgling doves, for they are fit to be offered on the altar. If he were to place his hands on them, it would in fact appear that he was consecrating sacrifices and slaughtering them outside [the courtyard of the Beis HaMikdash]. ‫ב ְואוְֹמ ִרים ָﬠָליו "ֶזה‬,‫ ַתּ ְרְנגוֹל ַכָּפָּרה א ַלָזָּכר ְוַת ְר ְנֹגֶלת ַלְנֵּקָבה‬2‫ ִלַקּח ְבֶּﬠֶרב יוֹם ַהִכּפּוּ ִרים‬1‫א נוֲֹהִגין ְבֵּאלּוּ ָהֲאָרצוֹת‬ ‫ה‬,‫ד וַּמֲחִזירוֹ ְסִביב ר ֹאשׁוֹ‬,‫ג )ָראֵשׁי ֵתּבוֹת חת"ך( ֶזה ַהֵשּׁם ַהחוֵֹת ַח ִיּים ְלָכל ַחי‬,"'‫ֲחִליָפִתי ֶזה ְתּמוָּרִתי ֶזה ַכָּפָּרִתי וכו‬ 3,‫ז‬.‫ו ְועוִֹשׂין ֵכּן ג' ְפָּﬠִמים‬,"'‫ְוי ֹאַמר "ְבֵּני ָאָדם כו‬ ‫ח ְוֵישׁ ִנְמָנִﬠין ִמִלְּסֹמ ָﬠָליו‬.‫ ְושׁוֲֹחִטין אוֹתוֹ ִמָיּד ְדֵּתֶכף ִלְסִמיָכה ְשִׁחיָטה‬4,‫ְוסוְֹמִכין ָﬠָליו ְיֵדיֶהם ֻדְּגַמת ְסִמיָכה ְבָּק ְרָבּן‬ ‫ ֵכּיָון ֶשַׁהַתּ ְרְנגוֹל הוּא ָדָּבר ֶשֵׁאינוֹ‬,‫ ְוֵאין ָלֹחשׁ ָלֶזה‬5,‫ט‬.‫ ְכֵּדי ֶשׁלּ ֹא ְיֵהא ִנ ְרֶאה ְכַּמְקִדּישׁ ָקָדִשׁים ְושׁוֲֹחָטן ַבּחוּץ‬,‫ְיֵדיֶהם‬ ‫י ֲאָבל ִאם ֵאין לוֹ ַתּ ְר ְנגוִֹלים ְולוֵֹקַח ְשָׁאר ַבֲּﬠֵלי ַח ִיּים ְלַכָפָּרה – ל ֹא ִיַקּח תּוֹ ִרים וְּבֵני יוָֹנה ֶשֵׁהם ְראוּ ִיים‬.‫ָראוּי ַלִמְּזֵבַּח‬ ‫יא‬:‫ ְוִאם ִיְסֹמ ָיָדיו ֲﬠֵליֶהם ְיֵהא ִנ ְרֶאה ְכַּמְקִדּישׁ ָקָדִשׁים ְושׁוֲֹחָטן ַבּחוּץ‬,‫ַלִמְּזֵבַּח‬ 2 White chickens should be chosen, to recall the verse,6 “[Even] if your sins are like scarlet, they will become as white as snow.”

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Shulchan Aruch: Chapter 605 - Custom of Kaparos on Erev Yom Kippur ...

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When does the above apply? When white ones are at hand; then they should be chosen over others. If they are not presently available one should not seek them out,7 for this would resemble “the way of the Amorites,” who used to seek out white chickens for their idolatrous sacrifice.8 And [we are commanded],9 “Do not follow their statutes.” ‫ ַבֶּמּה ְדָּב ִרים‬."‫ "ִאם ִיְהיוּ ֲחָטֵאיֶכם ַכָּשּׁ ִנים ַכֶּשֶּׁלג ַיְלִבּינוּ‬6,‫יב ַﬠל ֶדֶּר ֶשֶׁנֱּאַמר יג‬,‫ב וּבוֲֹח ִרין ְבַּת ְר ְנגוִֹלים ְלָב ִנים‬ ‫ ֲאָבל ִאם ֵאיָנם ְמזָֻמּ ִנים ְלָפָניו – ל ֹא ְיַחֵזּר ַאֲחֵריֶהם‬,‫ֲאמוּ ִרים? ְכֶּשַׁהְלָּב ִנים ְמז ָֻמִּנים ְלָפָניו ָאז ִיְבַחר ָבֶּהם ִמַבֲּאֵח ִרים‬ 8,‫טו‬,‫יד ֶשַׁדּ ְרָכּם ְלַחֵזּר ַאַחר ַתּ ְר ְנגוִֹלים ְלָב ִנים ְלַהְק ִריָבן ַלֲﬠבוָֹדה ָזָרה‬,‫ ִמשּׁוּם ֶשֶׁזּהוּ ְכֵּﬠין ַדּ ְרֵכי ָהֱאמוֹ ִרי‬7,‫ְבַּד ְוָקא‬ ‫ "וְּבֻחקּוֵֹתיֶהם ל ֹא ֵתֵלכוּ‬9,‫"וְּכִתיב טז‬: 3 Some people are accustomed to include several males [in the kaparos ceremony performed] with one rooster and several females [in the ceremony performed] with one hen. According to this custom, only one rooster and one hen are taken for a pregnant woman. For if the fetus is male, a rooster was taken, and if it is female, one hen will suffice for the fetus and the mother. Others follow the custom of taking a kaparah for every person individually. According to this view, three chickens should be taken for a pregnant woman, two hens and one rooster.10 ‫יז ְלִפיָכ ֵאין לוְֹקִחין ִלְמֻﬠֶבֶּרת ֶאָלּא‬,‫ג ֵישׁ נוֲֹהִגין ִלְפֹטר ַכָּמּה ְזָכ ִרים ְבַּת ְר ְנגוֹל ֶאָחד ְוַכָמּה ְנֵקבוֹת ְבַּת ְר ְנֹגֶלת ַאַחת‬ ‫ ְוִאם ָהֻﬠָבּר ְנֵקָבה – ַדּי ָלהּ וְּלִאָמּהּ‬,‫יח ְדִּאם ָהֻﬠָבּר ָזָכר – ֲהֵרי ֵישׁ ָכּאן ַתּ ְרְנגוֹל ֶאָחד‬,‫ַתּ ְר ְנגוֹל ֶאָחד ְוַת ְר ְנֹגֶלת ַאַחת‬ ‫ ְלִפיָכ לוְֹקִחין ִלְמֻﬠֶבֶּרת ג' – ְשֵׁתּי ְנֵקבוֹת‬,‫יט ְוֵישׁ נוֲֹה ִגין כ ִלַקּח ַכָּפָּרה ְלָכל ֶאָחד ְוֶאָחד ִבְּפֵני ַﬠְצמוֹ‬.‫ְבַּת ְר ְנֹגֶלת ַאַחת‬ 10:‫ְוָזָכר ֶאָחד‬ 4 It is customary to give the [chickens used for] kaparos to the poor. However, it is preferable to redeem them with money and to distribute the money among the poor, so that they will not be embarrassed by being given chickens that were used to secure atonement. ‫ ְכֵּדי ֶשׁלּ ֹא ִיְתַבּ ְיּשׁוּ ָהֲﬠ ִנ ִיּים‬,‫כא ְויוֵֹתר טוֹב ִלְפדּוֹת ַהַכָּפָּרה ְבָּממוֹן וְּלַחֵלּק ַהָמּמוֹן ָלֲﬠִנ ִיּים‬.‫ד ְונוֲֹהִגין ִלֵתּן ַהַכָּפּרוֹת ָלֲﬠ ִנ ִיּים‬ ‫כב‬:‫ְבַּמה ֶשּׁנּוְֹת ִנים ָלֶהם ַהַתּ ְר ְנגוִֹלים ֶשָׁלְּקחוּ ְלַכָפָּרה‬ 5 In some communities it is customary to visit the cemetery [on the day preceding Yom Kippur]11 and to give tzedakah generously there. This is a desirable custom.12 Since the charity donated there is intended to redeem the kaparos, it is appropriate to give an amount equivalent to the value of the chickens that served for kaparos in one’s home. [At the cemetery, one] should not recite any supplications other than those instituted by the sages of the early generations, because [the supplicatory prayers collectively called] Tachanun are not recited on this date.13 ‫ ְוַהְצָּדָקה ֶשׁנּוְֹת ִנים ָשׁם‬12,‫כד‬.‫ וִּמ ְנָהג ָיֶפה הוּא‬,‫ ְלַה ְרבּוֹת ָשׁם ִבְּצָדָקה‬11,‫ה ְוֵישׁ ְמקוֹמוֹת ֶשָׁנֲּהגוּ ֵליֵל ַﬠל ַהְקָּברוֹת כג‬ ‫ ַרק ַמה ֶשְּׁמּיָֻסּד‬,‫כו ְול ֹא י ֹאַמר שׁוּם ְתִּחָנּה‬.‫כה וְּלָכ ָראוּי ָלֵתת ְכִּפי ֵﬠֶר ַהַכָּפּרוֹת ֶשֵׁיּשׁ לוֹ ְבֵּביתוֹ‬,‫הוּא ִפּ ְדיוֹן ַהַכָּפּרוֹת‬ 13,‫כז‬:‫ ֶשֲׁהֵרי ֵאין אוְֹמ ִרים ַתֲּחנוּן ְבּיוֹם ֶזה‬,‫ִמַקְּדמוֹ ִנים‬ 6 The intestines, the liver, and the kidneys of the kaparos are customarily strewn on the roofs or in the courtyards, from which they can be taken by birds [of prey]. It is appropriate to show mercy to creatures on this day, so that G-d will show mercy to us.

12/20/2020, 12:46 PM

‫‪https://www.chabad.org/library/article_cdo/aid/3385298/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 605 - Custom of Kaparos on Erev Yom Kippur ...‬‬

‫ו ְוזוֹ ְרִקין ַהְבֵּני ֵמַﬠ ִים כח ְוַהָכֵּבד ְוַהְכָּליוֹת כט ֶשׁל ַהַכָּפּרוֹת ַﬠל ַהַגּגּוֹת אוֹ ֶבָּחֵצר ָמקוֹם ֶשָׁהעוֹפוֹת ְיכוִֹלים ָלַקַחת ִמָשּׁם‪,‬‬ ‫ְלִפי ֶשָׁראוּי ְלַרֵחם ַﬠל ַהְבּ ִריּוֹת ְבּיוֹם ֶזה ְכֵּדי ֶשְׁיַּרֲחמוּ ָﬠֵלינוּ ִמן ַהָשַּׁמ ִים‪:‬ל‬

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Shulchan Aruch: Chapter 606 - Requirement to Appease One Another on...

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Shulchan Aruch: Chapter 606 - Requirement to Appease One Another on Erev Yom Kippur By Rabbi Schneur Zalman of Liadi

SECTION 606 The Requirement that People Appease One Another on Erev Yom Kippur. (1–14) ‫סימן תרו ֶשׁ ְיַּפֵיּס ָאָדם ֶאת ֲחֵברוֹ ְבֶּﬠֶרב יוֹם ִכּפּוּר וּבוֹ י"ד ְסִﬠיִפים‬: 1 Yom Kippur does not atone for sins between a man and his fellow until he has appeased that person.1 [This concept is derived as follows:] It is written,2 “Because on this day He will atone for you to purify you, from all your sins before G-d [will you be purified].” The implication is that Yom Kippur atones only for “sins before G-d,” whereas [wrongs] between man and man will not be atoned for by Yom Kippur unless one appeases [the other person]. For this reason, on the day before Yom Kippur, everyone should conscientiously appease every individual whom he has wronged. Even if he merely angered someone verbally,3 he must go and appease him, and request his forgiveness.4 When asking for forgiveness he should specify the wrong he committed against his fellow, but if this would cause his fellow embarrassment, he should not specify the wrong. ‫ "ִכּי ַביּוֹם ַהֶזּה ְיַכֵפּר‬2,‫ ֶשֶׁנֱּאַמר ב‬1,‫א‬,‫א ֲﬠֵבָרה ֶשֵׁבּין ָאָדם ַלֲחֵברוֹ – ֵאין יוֹם ַהִכּפּוּ ִרים ְמַכֵפּר ַﬠד ֶשׁ ְיַּרֶצּה ֶאת ֲחֵברוֹ‬ ‫ ֲאָבל ַמה‬,‫ ְכּלוַֹמר ֲחטּ ֹאֵתיֶכם ֶשֵׁהם ִלְפֵני ה' ְלַבד יוֹם ַהִכּפּוּ ִרים ְמַכֵפּר‬,"'‫ֲﬠֵליֶכם ְלַטֵהר ֶאְתֶכם ִמָכּל ֲחטּ ֹאֵתיֶכם ִלְפֵני ה' גו‬ ‫ג ְלִפיָכ ִיֵתּן ָכּל ָאָדם ֶאל ִלבּוֹ ְבֶּﬠֶרב יוֹם ַהִכּפּוּ ִרים ְלַפֵיּס ְלָכל‬.‫ֶשֵּׁבּין ָאָדם ַלֲחֵברוֹ ֵאין יוֹם ַהִכּפּוּ ִרים ְמַכֵפּר ַﬠד ֶשׁ ְיַּפְיֶּסנּוּ‬ ‫ וִּבְשַׁﬠת‬4,‫ה‬,‫ – ָצ ִרי ֵליֵל וְּלַפ ְיּסוֹ וְּלַבֵקּשׁ ִמֶמּנּוּ ֶשִׁיְּמֹחל לוֹ‬3‫ד ַוֲאִפלּוּ ל ֹא ִהְקִניטוֹ ֶאָלּא ִבְּדָב ִרים‬,‫ִמי ֶשָׁפַּשׁע ְכֶּנְגדּוֹ‬ ‫ז‬:‫ו ְוִאם ֲחֵברוֹ ִמְתַבֵּיּשׁ ָבֶּזה – ל ֹא ְיָפֵרט ַהֵחְטא‬.‫ַבָּקַּשׁת ְמִחיָלה ָצ ִרי ְלָפֵרט ַהֵחְטא ֶשָׁחָטא ַלֲחֵברוֹ‬ 2 If the [offended party] is not appeased the first time, [the offender] should go back and try to appease him a second time with another form of conciliation. If he is still not appeased, he should go to him a third time to appease him with yet another form of conciliation. Each time he goes to appease him, even the first time, he should take three people with him and try to appease him in their presence. If the [offended party] is not appeased [even] after the third attempt, one is under no further obligation to him. Nevertheless, one should state publicly — i.e., notify ten people — that he went to appease [that other person] but was refused, so that people at large will not suspect that he was not willing to humble himself before his fellow and ask his forgiveness. ‫ט ְוִאם ל ֹא ִנְתַפֵּיּס – ַיֲח ֹזר ְוֵיֵל‬,‫ב ְוִאם ֵאינוֹ ִמְתַפֵּיּס ְבַּפַﬠם ִראשׁוֹן – ַיֲח ֹזר ְוֵיֵל ְלַפ ְיּסוֹ ַפַּﬠם ֵשׁ ִנית ח ְבִּמין ִרצּוּי ַאֵחר‬ ‫ וְּבָכל ַפַּﬠם ֶשׁהוֵֹל ְלַפ ְיּסוֹ ֲאִפלּוּ ַבַּפַּﬠם ָה ִראשׁוֹן – ִיַקּח ִﬠמּוֹ ְשׁ ָשׁה ֲאָנִשׁים‬.‫ַפַּﬠם ְשִׁליִשׁית ְלַפ ְיּסוֹ ְבִּמין ִרצּוּי ַאַחר‬ ‫יא וִּמָכּל ָמקוֹם ָצ ִרי ְלהוִֹדיַﬠ ָלַרִבּים ְדַּה ְינוּ‬,‫י ְוִאם ל ֹא ִנְתַפֵּיּס ַבַּפַּﬠם ַהְשִּׁליִשׁית – שׁוּב ֵאין ָזקוּק לוֹ‬.‫ִויַפ ְיֶּסנּוּ ִבְּפֵניֶהם‬ ‫יב ְכֵּדי ֶשׁלּ ֹא ַיְחְשׁדוּהוּ ַהְבּ ִריּוֹת ֶשׁלּ ֹא ָרָצה ְלַהְכ ִניַﬠ ֶאת ַﬠְצמוֹ ִלְפֵני‬,‫ֲﬠָשָׂרה ֲאָנִשׁים ֶשׁהוּא ָהַל ְלַפ ְיּסוֹ ְול ֹא ָרָצה ְלִהְתַפֵּיּס‬ ‫יג‬:‫ֲחֵברוֹ ְלַבֵקּשׁ ִמֶמּנּוּ ְמִחיָלה‬ 12/20/2020, 12:47 PM

Shulchan Aruch: Chapter 606 - Requirement to Appease One Another on...

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3 When does the above apply? When he angered one of his peers. If, however, he angered his [Torah] teacher, he must go to him repeatedly [to ask forgiveness] until he is appeased. [This applies] not only to one’s foremost teacher,5 but even to a teacher from whom he merely heard words of Torah. [Moreover,] even if one verbally angered one of his peers, if he desires to be stringent and go to him [to ask forgiveness] many times, he may, provided that doing so will not compromise the respect due to the Torah. ‫ ַרק ֶשָׁשַּׁמע ִמֶמּנּוּ‬5‫יד ֲאִפלּוּ ֵאינוֹ ַרבּוֹ ֻמְבָהק‬,‫ ֲאָבל ִאם ִהְקִניט ֶאת ַרבּוֹ‬,‫ג ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשִׁהְקִניט ֶאת ֲחֵברוֹ‬ ‫ ִאם רוֶֹצה ְלַהְחִמיר ַﬠל ַﬠְצמוֹ‬,‫ ַוֲאִפלּוּ ְכֶּשִׁהְק ִניט ֶאת ֲחֵברוֹ‬.‫ִדְּבֵרי תּוָֹרה טו – ָצ ִרי ֵליֵל ֵאָליו ַכָּמּה ְפָּﬠִמים ַﬠד ֶשִׁיְּתַפֵּיּס‬ ‫יז‬:‫טז וִּבְלַבד ֶשׁלּ ֹא ִיְהֶיה ָשׁם ִבְּזיוֹן תּוָֹרה‬,‫ְוֵליֵל ֵאָליו ַכָּמּה ְפָּﬠִמים – ָה ְרשׁוּת ְבָּידוֹ‬ 4 [One who is asked to] forgive should not be callous and withhold forgiveness.6 On the contrary, he should forgive immediately, unless his intent is for the benefit of the person asking forgiveness, to humble his brazen heart. Alternatively, [one may withhold forgiveness] if he fears that forgiving will cause harm to himself.7 In such a situation he is not required to forgive, because his own life takes precedence over the life of his fellow. If one person spread a disparaging report8 about another, the latter is not required to forgive him under any circumstances, even if he is repeatedly asked for forgiveness, because some people may have heard of the false rumor but not of the appeasement. It will appear to them that the rumor may be true, and that this person has not yet been cleared of unfavorable suspicion. Nevertheless, [as an expression of] the attribute of humility, it is proper to forgive even one who spread a disparaging report. ‫יט ֶאָלּא ִאם ֵכּן הוּא ִמְתַכֵּוּן ְלטוַֹבת ַהְמַבֵקּשׁ ְמִחיָלה כ ְכֵּדי‬,‫ ֶאָלּא ִיְמֹחל לוֹ ִמָיּד‬6,‫ד ְוַהמּוֵֹחל ל ֹא ִיְהֶיה ַאְכָז ִרי ִמִלְּמֹחל יח‬ ‫ ְדָּאז ֵאינוֹ ָצ ִרי ִלְמֹחל‬7,‫כב‬,‫כא אוֹ ֶשׁחוֵֹשׁשׁ ֶשׁלּ ֹא ָיבוֹא לוֹ ְלַﬠְצמוֹ ֵאיֶזה ָרָﬠה ַﬠל ְיֵדי ֶשׁ ִיְּמֹחל לוֹ‬,‫ֶשׁ ִיָּכַּנע ְלָבבוֹ ֶהָﬠֵרל‬ ‫כג‬.‫ ְדַּחָיּיו קוְֹדִמין ְלַחֵיּי ֲחֵברוֹ‬,‫לוֹ‬ ‫כה ִמשּׁוּם ְדֶּאְפָשׁר‬,‫ ֲאִפלּוּ ִאם ְיַבֵקּשׁ ִמֶמּנּוּ ַכָּמּה ְפָּﬠִמים‬,‫ – ֵאינוֹ ָצ ִרי ִלְמֹחל לוֹ כד ְבָּכל ִﬠ ְנָין‬8‫ְוִאם הוִֹציא ָﬠָליו ֵשׁם ַרע‬ ‫ֶשֵׁיּשׁ ְבֵּני ָאָדם ֶשָׁשְּׁמעוּ הוָֹצַאת ַהַלַּﬠז ָﬠָליו ְול ֹא ָשְׁמעוּ ַהִפּיּוּס ְו ִי ְדֶמה ָלֶהם ֶשֶׁאְפָשׁר ֶשַׁהַלַּﬠז הוּא ֱאֶמת ְול ֹא ָיָצא ֲﬠַד ִין‬ ‫כז‬:‫כו וִּמָכּל ָמקוֹם ִמַדּת ֲﬠָנָוה ִלְמֹחל ֲאִפלּוּ ְבּהוָֹצַאת ֵשׁם ַרע‬,‫ָאָדם ֶזה ָנִקי ֵמֲחָשׁד‬ 5 If the wronged person died, [the offender] should bring ten people to his grave7 and say in their presence: “I have sinned against the G-d of Israel and against this person whom I wronged.”9 He should go there barefoot. If he [lives] more than three parsaos10 from that person’s grave, he is not obligated to go personally; he may send an agent who should request forgiveness there on his behalf in the presence of ten people. ‫ ְואוֵֹמר ִבְּפֵניֶהם "ָחָטאִתי ֵלא ֵהי ִיְשָׂרֵאל‬7‫ה ְוִאם ֵמת ִמי ֶשָׁפַּשׁע ְכֶּנְגדּוֹ – ֵמִביא ֲﬠָשָׂרה ְבֵּני ָאָדם וַּמֲﬠִמיָדם ַﬠל ִקְברוֹ‬ ‫ ִמן ִקְברוֹ – ֵאינוֹ ָצ ִרי‬10‫ ְוִאם הוּא חוּץ ְלָשׁ שׁ ַפּ ְרָסאוֹת‬.‫ ְוָצ ִרי ֶשֵׁיֵּל ְלָשׁם ָיֵחף‬9,‫כח‬."‫ְוִלְפלוֹ ִני ֶזה ֶשָׁפַּשְׁﬠִתּי ְכֶּנְגדּוֹ‬ ‫כט‬:‫ ֶאָלּא ִיְשַׁלח ְשׁלוּחוֹ ֶשְׁיַּבֵקּשׁ ִמֶמּנּוּ ְמִחיָלה ַבֲּﬠבוּר ַהשּׁוְֹלחוֹ ִבְּפֵני ֲﬠָשָׂרה ְבֵּני ָאָדם‬,‫ֵליֵל ְבַּﬠְצמוֹ ְלָשׁם‬ 6 Even if one spread a disparaging report about [the deceased] in his lifetime, asking his forgiveness in the presence of ten men is sufficient, for we surmise if the deceased were alive, he would probably forgive him.

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‫ ִמשּׁוּם ֶשָׁאנוּ אוְֹמִדין ַדְּﬠתּוֹ ֶשׁל‬,‫ו ַוֲאִפלּוּ הוִֹציא ָﬠָליו ֵשׁם ַרע ְבַּחָיּיו – מוִֹﬠיל ַמה ֶשּׁ ְיַּבֵקּשׁ ִמֶמּנּוּ ִבְּפֵני ֲﬠָשָׂרה ְבֵּני ָאָדם‬ ‫ל‬:‫ַהֵמּת ְדִּמן ַהְסָּתם ִאלּוּ ָהָיה ַקָיּם ָהָיה מוֵֹחל לוֹ‬ 7 If he disgraced him after his death, he does not need to go to his grave. Instead, he should ask his forgiveness in the place where he shamed him. ‫לא‬:‫ ֶאָלּא ְמַבֵקּשׁ ִמֶמּנּוּ ְמִחיָלה ְבָּמקוֹם ֶשִׁבּ ְיּשׁוֹ‬,‫ז ְוִאם ֵח ְרפוֹ ְלַאַחר ִמיָתה – ֵאינוֹ ָצ ִרי ֵליֵל ַﬠל ִקְברוֹ‬ 8 To immediately appease [and ask forgiveness of] a person whom one has wronged is appropriate at any time throughout the year. Nevertheless, on the day before Yom Kippur one should be especially vigilant about this, so that the hearts of the Jewish people will all be at peace with each other, and thus Satan will have no opportunity to level accusations against them.11 ‫ ִמָכּל ָמקוֹם ְבֶּﬠֶרב יוֹם ַהִכּפּוּ ִרים ָצ ִרי ִלָזֵּהר‬,‫ח ַאף ַﬠל ִפּי ֶשְׁבָּכל ַהָשָּׁנה ָראוּי ְלָכל ָאָדם ְלַפֵיּס ֵתֶּכף ְלִמי ֶשָׁפַּשׁע ְכֶּנ ְגדּוֹ‬ 11,‫לג‬:‫לב ְכֵּדי ֶשׁ ִיְּהֶיה ֵלב ָכּל ִיְשָׂרֵאל ָשֵׁלם ֶזה ִﬠם ֶזה ְול ֹא ְיֵהא ָמקוֹם ַלָשָּׂטן ְלַקְטֵרג ֲﬠֵליֶהם‬,‫ָבֶּזה ְבּיוֵֹתר‬ 9 It is an ordinance instituted by the Sages of the early generations, reinforced by a ban of ostracism, that one may not disparage the reputation of the deceased.12 12,‫לד‬:‫ט ַתָּקּנוֹת ַקְדמוֹ ִנים ְוֵחֶרם ֶשׁלּ ֹא ְלהוִֹציא ֵשׁם ַרע ַﬠל ַהֵמִּתים‬ 10 If one person called another a mamzer,13 he did not blemish the honor of the latter’s parents, because he could explain that he desired only to abuse that particular person himself. [This applies] unless he called him a mamzer, the son of a mamzer. ‫ ֶאָלּא ִאם ֵכּן ְקָראוֹ‬, ‫ ֶשָׁיּכוֹל לוַֹמר ֵאֶלי ְלַבד ִנְתַכַּוּ ְנִתּי ְלַבזּוְֹת‬,‫ – ל ֹא ָפַּגם ִבְּכבוֹד ֲאבוָֹתיו‬13‫י ִמי ֶשָׁקָּרא ַלֲחֵברוֹ ַמְמֵזר‬ ‫לה‬:‫ַמְמֵזר ֶבּן ַמְמֵזר‬ 11 It is customary to immerse in a mikveh on the day preceding Yom Kippur. Some explain that this immersion was instituted because of keri,14 so that we will be cleansed and pure on Yom Kippur.15 According to this view, there is no point at all in saying confessional prayers in the mikveh,16 nor is there any need to immerse more than once. One who immersed before Rosh HaShanah and did not have a seminal emission in the interim should nevertheless immerse on the day before Yom Kippur, lest he had discharged a flow of urine that was either intermittent or turbid. For one who has such a discharge is impure, as if he had a seminal emission.17 An immersion occasioned by keri is valid even in 40 seah of drawn water18 that are collected [in a reservoir] in the ground, but not in a vessel.19 One who will suffer discomfort because of this immersion may have nine kabin20 of water21 poured over [his head and body].22 This water may be poured from two or three containers in succession, as long as the total quantity is [no less than] nine kabin. [In this instance, however,] one must begin pouring from the second container before one has finished pouring from the first, and begin pouring from the third before one has finished pouring from the second.23 Water poured from four containers is never considered as a single quantity of nine kabin. [Moreover,] even when pouring from a single container, one must be careful to pour the water without any interruption.24

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One who immersed half of his body in a mikveh, [while] nine kabin were poured over the other half, has fulfilled his obligation.25 If a woman engaged in relations within three days [before] this immersion, she should wash the private parts with hot water before immersing in order to remove any semen that might be lodged within, lest she discharge it after the immersion and thus be impure on Yom Kippur.26 See Shulchan Aruch, Yoreh Deah, sec. 196.27 If she engaged in relations directly following her immersion [after her menstrual cycle] or directly before the onset of her menstrual cycle, at which times she is likely to conceive, she should not wash the private parts with hot water lest she destroy seed [that might have led to] conception. For this reason, she should not immerse at all on the day before Yom Kippur. ‫לו‬.‫יא נוֲֹה ִגין ִלְטֹבּל ְבֶּﬠֶרב יוֹם ַהִכּפּוּ ִרים‬ ‫ וְּלִפי ַטַﬠם ֶזה ֵאין‬15,‫ ְכֵּדי ֶשׁ ִיְּהיוּ ְנִק ִיּים וְּטהוֹ ִרים ְבּיוֹם ַהִכּפּוּ ִרים‬14,‫ְוֵישׁ אוְֹמ ִרים לז ֶשַׁטַּﬠם ְטִביָלה זוֹ הוּא ִמשּׁוּם ֶק ִרי‬ ‫לח‬.‫ ְוֵכן ֵאין ָצ ִרי ִלְטֹבּל ֶאָלּא ַפַּﬠם ַאַחת‬16,‫ִﬠְנָין ְכָּלל לוַֹמר ִודּוּ ִיים ַבִּמְּקֶוה‬ ‫ ְדֶּשָׁמּא ָרָאה‬,‫וִּמי ֶשָׁטַּבל ְבֶּﬠֶרב ר ֹאשׁ ַהָשָּׁנה ְול ֹא ָרָאה ֶק ִרי ַאַחר ָכּ – ַאף ַﬠל ִפּי ֵכן ָצ ִרי ִלְטֹבּל ְבֶּﬠֶרב יוֹם ַהִכּפּוּ ִרים‬ 17,‫מ‬.‫לט ֶשָׁהרוֶֹאה אוָֹתן ָטֵמא ִמשּׁוּם ַבַּﬠל ֶק ִרי‬,‫ַאַחר ָכּ ַמ ִים ֲחלוִּקים אוֹ ֲﬠכוּ ִרים‬ 19,‫מב‬.‫ ֲאָבל ל ֹא ִבְּכִלי‬,‫ ְכֶּשֵׁהם ַבַּקּ ְרַקע‬18,‫וְּטִביָלה זוֹ ֶשִׁהיא ִמשּׁוּם ֶק ִרי ְכֵּשָׁרה ֲאִפלּוּ ְבַּא ְרָבִּﬠים ְסָאה ְשׁאוִּבים מא‬ ‫ ִמְשַּׁנ ִים אוֹ‬22‫ ְוַרַשּׁאי ִלְשֹׁפּ ָﬠָליו‬21,‫מד‬.‫ ַמ ִים‬20‫וִּמי ֶשׁהוּא ִמְצַטֵﬠר מג ִבְּטִביָלה – ָיכוֹל ִלְשֹׁפּ ָﬠָליו ִתְּשָׁﬠה ַקִבּין‬ ‫ וִּבְלַבד ֶשַׁיְּתִחיל ַהֵשּׁ ִני ַﬠד ֶשׁלּ ֹא ָפַּסק ָה ִראשׁוֹן ְוֵכן ַהְשִּׁליִשׁי‬,‫ִמְשּׁ ָשׁה ֵכִּלים מה ֶזה ַאַחר ֶזה וֵּבין ֻכָּלּם ִיְהֶיה ִתְּשָׁﬠה ַקִבּין‬ – ‫מז ַוֲאִפלּוּ ִאם ְמָמֵרק מח ִמְכִּלי ֶאָחד‬.‫ ֲאָבל ֵמַא ְרָבָּﬠה ֵכִּלים – ֵאין ִמְצָט ְרִפין ְלִתְשָׁﬠה ַקִבּין‬23,‫מו‬.‫ַﬠד ֶשׁלּ ֹא ָפַּסק ַהֵשּׁ ִני‬ 25,‫נ‬.‫ ְוִאם ִנְכַנס ֶחְציוֹ ְלתוֹ ַהִמְּקֶוה ְוַﬠל ֶחְציוֹ ָשְׁפכוּ ט' ַקִבּין – ָיָצא‬24,‫מט‬.‫ִיָזֵּהר ְלָה ִריק ְבּל ֹא ַהְפָסָקה ְכָּלל‬ ‫ ְכֵּדי ְלַהְפִליט ָכּל ַהִשְּׁכַבת‬,‫ְוִאָשּׁה ֶשִׁשְּׁמָּשׁה תּוֹ ְשׁ ָשׁה ָיִמים ִלְטִביָלה זוֹ – ְצ ִריָכה ְלַכֵבּד ֵבּיָתהּ ְבַּחִמּין ֹקֶדם ֶשִׁתְּטֹבּל‬ 27,‫נא‬.‫ – ַﬠֵיּן ְבּיוֶֹרה ֵדָﬠה ִסיָמן קצ"ו‬26‫ ֶשׁלּ ֹא ַתְּפִליט ַאַחר ַהְטִּביָלה וְּתֵהא ְטֵמָאה ְבּיוֹם ַהִכּפּוּ ִרים‬,‫ֶזַרע ֶשִׁבְּמקוָֹרהּ‬ ‫ ֶשָׁמּא‬,‫ ֶשְׁבֵּאלּוּ ַהְזַּמ ִנּים ִהיא ְרִגיָלה ְלִהְתַﬠֵבּר – ל ֹא ְתַּכֵבּד ֵבּיָתהּ ְבַּחִמּין‬,‫ְוִאם ִשְׁמָּשׁה ָסמוּ ִלְטִביָלָתהּ אוֹ ָסמוּ ְל ִוְסָתּהּ‬ ‫נג‬:‫נב ְלִפיָכ ֵאיָנהּ ְצ ִריָכה ִלְטֹבּל ְכָּלל ְבֶּﬠֶרב יוֹם ַהִכּפּוּ ִרים‬,‫ַתְּשִׁחית ֶזַרע ַהֵהָריוֹן‬ 12 Other authorities28 maintain that the reason for this immersion, as also in the case of a convert,29 is teshuvah, and hence one should immerse three times.30 Accordingly, immersion is also customary even by youths past the age of barmitzvah31 and young girls past the age of bas-mitzvah,32 even though the rationale of keri is not relevant to them. Likewise, even a person who immersed before Rosh HaShanah and did not have a seminal emission in the interim must still immerse again on the day before Yom Kippur as an act of repentance. ‫ וְּלִפי ֶזה ֵישׁ ִלְטֹבּל ָשׁ שׁ‬29.‫ ְכֵּגר ַהִמְּתַגֵּיּר‬,‫ ֶשַׁטַּﬠם ְטִביָלה זוֹ הוּא ִמשּׁוּם ְתּשׁוָּבה‬28,‫יב ֲאָבל ֵישׁ אוְֹמ ִרים נד‬ ‫נו ַוֲאִפלּוּ‬.‫ ַאף ַﬠל ִפּי ֶשֵׁאין ֶק ִרי ַשָׁיּ ָבֶּהן‬,‫ נוֲֹהִגים ִלְטֹבּל‬31‫ ֶשֵׁהם ְבֵּני ִמְצָוה‬32‫ ַוֲאִפלּוּ ְנָﬠ ִרים וְּבתוּלוֹת‬30,‫נה‬.‫ְפָּﬠִמים‬ ‫נז‬:‫ִמי ֶשָׁטַּבל ְבֶּﬠֶרב ר ֹאשׁ ַהָשָּׁנה ְול ֹא ָרָאה ֶק ִרי ַאַחר ָכּ – ָצ ִרי ַלֲח ֹזר ְוִלְטֹבּל ְבֶּﬠֶרב יוֹם ַהִכּפּוּ ִרים ִמשּׁוּם ְתּשׁוָּבה‬ 13 One should immerse before the Afternoon Service so that he can recite the confessional prayer (during the Afternoon Service) in a state of purity. There are some who immerse after the meal that precedes the fast33 so that [their immersion] will be close to [the onset of] Yom Kippur.34 ‫ ְכֵּדי ֶשׁ ְיֵּהא‬33,‫נח ְוֵישׁ טוְֹבִלין ַאַחר ְסעוָּדה ַהַמְּפֶסֶקת‬.‫ ְכֵּדי ְלִהְתַודּוֹת )ְבִּמ ְנָחה( ְבָּטֳהָרה‬,‫יג ֵישׁ ִלְטֹבּל ֹקֶדם ְתִּפַלּת ִמ ְנָחה‬

12/20/2020, 12:47 PM

Shulchan Aruch: Chapter 606 - Requirement to Appease One Another on...

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34,‫נט‬:‫ָסמוּ ְליוֹם ַהִכּפּוּ ִרים‬ 14 If a close relative35 died before Yom Kippur, one is permitted to bathe in hot water and immerse on the day before Yom Kippur. [The rationale is that] Yom Kippur is considered like a festival which negates the decrees of the shivah mourning period, as explained in sec. 548.36 However, bathing and immersion should be delayed as late as possible so that they will be close to nightfall, for the reason explained there.37 The other laws of mourning, e.g., sitting on the ground,38 must be observed until actual nightfall, for the reason explained there. ‫ ִמְפֵּני ֶשׁיּוֹם ַהִכּפּוּ ִרים‬,‫ ֹקֶדם יוֹם ַהִכּפּוּ ִרים – ֻמָתּר לוֹ ִל ְרֹחץ ְבַּחִמּין ְוִלְטֹבּל ְבֶּﬠֶרב יוֹם ַהִכּפּוּ ִרים‬35‫יד ִמי ֶשֵׁמּת לוֹ ֵמת‬ ‫ ֶאָלּא ְדֵּישׁ לוֹ ְלַאֵחר ָה ְרִחיָצה‬36,‫סא‬,‫ִדּינוֹ ָכּ ְרָגִלים ֶשְׁמַּבְטִּלים ִמֶמּנּוּ ְגֵּזיַרת ִשְׁבָﬠה ס ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תקמ"ח‬ ‫ וְּשָׁאר ִדּיֵני ֲאֵבלוּת ְכּגוֹן ְיִשׁיָבה ַﬠל ַגֵּבּי‬37,‫סג‬.‫ְוַהְטִּביָלה ָכּל ַמה ֶשֶּׁאְפָשׁר ֶשׁ ִיְּהיוּ ָסמוּ ַלֲחֵשָׁכה סב ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ָשׁם‬ ‫סד‬:‫ ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ָשׁם‬,‫ – ָצ ִרי ִל ְנֹהג ַﬠד ַהַלּ ְיָלה ַמָמּשׁ‬38‫ַק ְרַקע‬

12/20/2020, 12:47 PM

Shulchan Aruch: Chapter 607 - Order of the Confessional Prayer in the A...

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Shulchan Aruch: Chapter 607 - Order of the Confessional Prayer in the Afternoon Service of Erev Yom Kippur By Rabbi Schneur Zalman of Liadi

SECTION 607 The Order of the Confessional Prayer in the Afternoon Service of Erev Yom Kippur. (1–16) ‫סימן תרז ֵסֶדר ַה ִוּדּוּי ְבִּמ ְנָחה ְבֶּﬠֶרב יוֹם ַהִכּפּוּ ִרים וּבוֹ ט"ז ְסִﬠיִפים‬: 1 Yom Kippur is a day of forgiveness and atonement,1 as it is written,2 “For on this day He will grant atonement….” Accordingly, every individual must confess his sins.3 [This is derived from a comparison with] all the sacrifices that are offered in order to secure atonement, and concerning them it is written,4 “And they shall confess [the] sin that they have committed.” According to law, the mitzvah of confession applies at the beginning of the time of atonement,5 i.e., at nightfall on the eve of Yom Kippur. Nevertheless, the Sages feared that an undesirable matter such as drunkenness might occur during the meal preceding the fast and one might not be able to confess at the beginning of the time for atonement. They therefore ordained that every individual should confess during the Afternoon Service on the day preceding Yom Kippur, before partaking of the meal preceding the fast. Even though one confessed during the Afternoon Service, he must confess again during the Evening Service, for this is the beginning of the time of atonement and this is the primary time for the confession of Yom Kippur. And even though one confessed during the Evening Service, he must confess again during the Morning Service, lest something sinful befell him after the confession during the Evening Service. For the same reason he should repeat the confession during the Mussaf, Minchah, and Neilah services,6 lest something sinful befell him in the course of the day, for the atonement granted by Yom Kippur [continues to] take effect until its conclusion, at nightfall. ‫ ְלִפיָכ ָצ ִרי ָכּל ָאָדם‬,"'‫ "ִכּי ַביּוֹם ַהֶזּה ְיַכֵפּר וגו‬2,‫ ְכּמוֹ ֶשֶׁנֱּאַמר א‬1,‫א ֵכּיָון ֶשׁיּוֹם ַהִכּפּוּ ִרים הוּא יוֹם ַהְסִּליָחה ְוַכָפָּרה‬ ‫ " ְוִהְתַודּוּ ֶאת ַחָטּאָתם ֲאֶשׁר ָﬠשׂוּ‬4,‫ב ֶשֶׁנֱּאַמר ג‬,‫ ִכּי ֵכּן ָמִצינוּ ְבָּכל ָק ְרָבּנוֹת ַהָבִּאים ְלַכֵפּר‬3,‫"ֶשׁ ִיְּתַוֶדּה ַﬠל ֲחָטָאיו‬. ‫ ֶאָלּא ֶשָׁחשׁוּ ֲחָכִמים ה ֶשָׁמּא‬,‫ ְדַּה ְינוּ ִמֶשֶּׁתְּחַשׁ  ד ֵליל יוֹם ַהִכּפּוּ ִרים‬5,‫וִּמְצַות ִודּוּי ִמן ַהִדּין הוּא ְבַּהְתָחַלת ְזַמן ַהַכָּפָּרה‬ ‫ ְלָכ‬,‫ֶיֱאַרע ְדַּבר ַקְלָקָלה ו ֶשׁל ִשְׁכרוּת ז ְוַכיּוֵֹצא בּוֹ ח ִבְּסעוָּדה ַהַמְּפֶסֶקת ְול ֹא יוַּכל ְלִהְתַודּוֹת ט ְבַּהְתָחַלת ְזַמן ַהַכָּפָּרה‬ ‫יא‬.‫ִתְּקּנוּ ֶשׁ ִיְּתַוֶדּה ָכּל ָאָדם ְבֶּﬠֶרב יוֹם ַהִכּפּוּ ִרים ְבִּמ ְנָחה י ֹקֶדם ֶשׁיּ ֹאַכל ִבְּסעוָּדה ַהַמְּפֶסֶקת‬ ‫ ְוהוּא ִﬠַקּר ְזַמן ַה ִוּדּוּי‬,‫יב ֶשִׁהיא ַהְתָחַלת ְזַמן ַהַכָּפָּרה‬,‫ְוַאף ַﬠל ִפּי ֶשִׁהְתַוָדּה ְבִּמ ְנָחה – ָצ ִרי ַלֲח ֹזר וְּלִהְתַודּוֹת ְבַּﬠ ְרִבית‬ ‫יד ֶשָׁמּא ֵאַרע לוֹ ְדַּבר ֲﬠֵבָרה ַאַחר‬,‫יג ְוַאף ַﬠל ִפּי ֶשִׁהְתַוָדּה ַﬠ ְרִבית – חוֵֹזר וִּמְתַוֶדּה ִבְּתִפַלּת ַשֲׁח ִרית‬,‫ֶשׁל יוֹם ַהִכּפּוּ ִרים‬ ‫ ֶשָׁמּא ֵאַרע לוֹ ְדַּבר ֲﬠֵבָרה ְבָּכל‬6‫ וִּמַטַּﬠם ַהֶזּה הוּא ָצ ִרי ַלֲח ֹזר וְּלִהְתַודּוֹת ְבּמוָּסף וְּבִמ ְנָחה וִּב ְנִﬠיָלה‬,‫ַה ִוּדּוּי ֶשׁל ַﬠ ְרִבית‬ ‫טז‬:‫טו ֶשׁיּוֹם ַהִכּפּוּ ִרים ְמַכֵפּר ַﬠד סוֹפוֹ ִﬠם ֲחֵשָׁכה‬,‫ַהיּוֹם‬

12/20/2020, 12:48 PM

Shulchan Aruch: Chapter 607 - Order of the Confessional Prayer in the A...

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2 However, some authorities maintain that according to law, the time for the mitzvah of confession is before the beginning of the time of atonement, i.e., just before nightfall,7 so that one will enter the day in a state of penitence and will not have the opportunity to sin between the confession and the beginning of the time of atonement. Nevertheless, the Sages were concerned lest an undesirable matter might occur during the meal and one might not be able to confess before nightfall. They therefore ordained that one should confess during the Afternoon Service. Although one confessed in the Afternoon Service, he should confess again just before nightfall, for according to law, this is the primary time for confession, since it is possible that something sinful befell him after the Afternoon Service. And even though one confessed before nightfall, he should confess again during the Evening Service and during all the services of the day, for certainly on Yom Kippur itself one is also obligated to confess and repent in complete teshuvah. The halachah follows the first view. Nevertheless, it is appropriate for every individual to undertake the stringency of following the second opinion as well. Hence, as he sees twilight approaching, he should stand up8 and confess.9 ‫ ְכֵּדי ֶשׁ ִיְכ ֹנס ַליּוֹם‬7,‫ ְדַּה ְינוּ ִﬠם ֲחֵשָׁכה‬,‫ב ְוֵישׁ אוְֹמ ִרים יז ֶשְׁזַּמן ִמְצַות ִודּוּי ִמן ַהִדּין הוּא ֹקֶדם ַהְתָחַלת ְזַמן ַהַכָּפָּרה‬ ‫ ֶאָלּא ֶשָׁחשׁוּ ֲחָכִמים ֶשָׁמּא ֶיֱאַרע לוֹ ְדַּבר ַקְלָקָלה‬,‫ִבְּתשׁוָּבה ְול ֹא ְיֵהא ְשׁהוּת ַלֲחט ֹא ֵבּין ַה ִוּדּוּי ְלַהְתָחַלת ְזַמן ַהַכָּפָּרה‬ ‫ ְוַאף ַﬠל ִפּי ֶשִׁהְתַוָדּה ְבִּמ ְנָחה – חוֵֹזר וִּמְתַוֶדּה‬,‫ ְלָכ ִתְּקּנוּ ְלִהְתַודּוֹת ְבִּמ ְנָחה‬,‫ַבְּסּעוָּדה ְול ֹא יוַּכל ְלִהְתַודּוֹת ִﬠם ֲחֵשָׁכה‬ – ‫ ְוַאף ַﬠל ִפּי ֶשִׁהְתַוָדּה ִﬠם ֲחֵשָׁכה‬,‫ ֶשָׁמּא ֵאַרע לוֹ ְדַּבר ֲﬠֵבָרה ַאַחר ִמ ְנָחה‬,‫ ֶשׁהוּא ִﬠַקּר ְזַמן ִודּוּי ִמן ַהִדּין‬,‫ִﬠם ֲחֵשָׁכה‬ ‫ ְלִפי ֶשְׁבַּוַדּאי ַגּם ְבּיוֹם ַהִכּפּוּ ִרים ַﬠְצמוֹ ַחָיּב ְלִהְתַודּוֹת יח ְוָלשׁוּב‬,‫חוֵֹזר וִּמְתַוֶדּה ִבְּתִפַלּת ַﬠ ְרִבית וְּבָכל ְתִּפָלּה ֶשׁל ַהיּוֹם‬ ‫יט‬.‫ִבְּתשׁוָּבה ְשֵׁלָמה‬ ‫כא וְּכֶשׁרוֶֹאה ֵבּין‬,‫ ָראוּי ְלָכל ָאָדם ְלַהְחִמיר ַﬠל ַﬠְצמוֹ ַכְּסָּבָרא ַהְשּׁ ִנָיּה‬,‫כ ִמָכּל ָמקוֹם‬.‫ַוֲהָלָכה ַכְּסָּבָרא ָה ִראשׁוָֹנה‬ 9,‫כב‬:‫ ְו ִיְתַוֶדּה‬8‫ַהְשָּׁמשׁוֹת ְמַמְשֵׁמשׁ וָּבא – ַיֲﬠֹמד‬ 3 When one confesses individually,10 whether during the Afternoon Service on the day before Yom Kippur, or during the Evening, Morning, Mussaf, Afternoon, or Neilah services of Yom Kippur, he should confess after completing Shemoneh Esreh, before leaving the place he was standing. The sheliach tzibbur, by contrast,11 recites the confession on Yom Kippur in the midst of Shemoneh Esreh. However, in the Afternoon Service on the day before Yom Kippur, the sheliach tzibbur does not repeat the confession aloud.12 The rationale is that the confession was [placed] in the Afternoon Service only because of a concern that something undesirable might occur during the [following] meal. Now, the sheliach tzibbur repeats Shemoneh Esreh only to enable one who is not knowledgeable [with regard to prayer] to fulfill his obligation. Hence the Sages did not want to ordain that the sheliach tzibbur repeat the confession [only because] it is possible that something undesirable might occur to a person who is not knowledgeable, for [such] people are few. ‫ ֵבּין ִבְּתִפַלּת ִמ ְנָחה ֶשׁל ֶﬠֶרב יוֹם ַהִכּפּוּ ִרים ֵבּין ְבַּﬠ ְרִבית ַשֲׁח ִרית מוָּסף ִמ ְנָחה וּ ְנִﬠיָלה ֶשׁל יוֹם‬10,‫כג‬,‫ג ְכֶּשַׁהָיִּחיד ִמְתַוֶדּה‬ ‫ אוֵֹמר ַה ִוּדּוּי ְבּיוֹם ַהִכּפּוּ ִרים‬11‫ ֲאָבל ַהְשִּׁליַח ִצבּוּר‬,‫ַהִכּפּוּ ִרים כד – הוּא ִמְתַוֶדּה ַאַחר ֶשָׁגַּמר ְתִּפָלּתוֹ ֹקֶדם ֶשָׁﬠַקר ַרְגָליו‬ ‫כה‬.‫ְבּתוֹ ַהְתִּפָלּה‬ ‫ ְדֵּכיָון ֶשׁלּ ֹא ִתְּקּנוּ‬12,‫כו‬,‫ֲאָבל ִבְּתִפַלּת ַהִמְּנָחה ֶשׁל ֶﬠֶרב יוֹם ַהִכּפּוּ ִרים – ֵאין ַהְשִּׁליַח ִצבּוּר חוֵֹזר ֶאת ַה ִוּדּוּי ְבּקוֹל ָרם‬ ‫כז ְוַהְשִּׁליַח ִצבּוּר ֵאינוֹ ַמֲחִזיר ֶאת ַהְתִּפָלּה ֶאָלּא ְכֵּדי‬,‫ַה ִוּדּוּי ְבִּמ ְנָחה ֶאָלּא ִמשּׁוּם ֲחָשׁשׁ ֶשָׁמּא ֶיֱאַרע ְדַּבר ַקְלָקָלה ַבְּסּעוָּדה‬ ‫ְלהוִֹציא ֶאת ִמי ֶשֵׁאינוֹ ָבִּקי – ל ֹא ָרצוּ ֲחָכִמים ְלַתֵקּן ֶשַׁיֲּח ֹזר ְשִׁליַח ִצבּוּר ֶאת ַה ִוּדּוּי ֶשָׁמּא ֶיֱאַרע ְדַּבר ַקְלָקָלה ְלִמי ֶשֵׁאינוֹ‬ ‫כח‬:‫ ֶשׁמּוָּﬠִטין ֵהן ֶשֵׁאיָנן ְבִּקיִאים‬,‫ָבִּקי‬

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4 If one did not enumerate his sins individually, but merely said, “I have sinned,” he has fulfilled the mitzvah of confession.13 Initially, however, it is preferable to mention his sins individually, saying, “I did such-and-such,” for by doing so he will be more embarrassed [by them] before the Holy One, blessed be He, and will regret them from the depths of his heart. When one enumerates his sins, he should confess in a whisper. Were he to confess aloud, it would be forbidden for him to enumerate his sins in public, for it would not be respectful to the Omnipresent that one publicly reveal that he sinned against Him. When does the above apply? To a sin which is not public knowledge. A sin which is public knowledge, by contrast, may be specifically mentioned in public, even aloud,14 though there is no obligation to [do so]. One may specify it in a whisper if he so desires. ‫ ְלַכְתִּחָלּה ל ָנכוֹן ְלָפֵרט‬,‫ וִּמָכּל ָמקוֹם‬13,‫כט‬.‫ד ִאם ל ֹא ֵפֵּרט ֶאת ֲחָטָאיו ֶאָלּא ָאַמר ְסָתם "ָחָטאִתי" – ָיָצא ְיֵדי ִמְצַות ִודּוּי‬ ‫לב ִמְפֵּני )שערב יוה"כ( ]ֶשַׁﬠל ְיֵדי ֵכּן לג[ הוּא ִמְתַבֵּיּשׁ יוֵֹתר ִלְפֵני ַהָקּדוֹשׁ‬," ‫ֶאת ַהֵחְטא לא ֶשׁיּ ֹאַמר "ָﬠִשׂיִתי ָכּ ְוָכ‬ ‫לד‬.‫ָבּרוּ הוּא ֵמֲחָטָאיו וִּמְתָחֵרט ֲﬠֵליֶהם ֵמֹעֶמק ִלבּוֹ‬ ‫לו ְלִפי ֶשֵׁאין ֶזה‬,‫לה ֶשִׁאם ִיְתַוֶדּה ְבּקוֹל ָרם – ָאסוּר לוֹ ְלָפֵרט ֲחָטָאיו ָבַּרִבּים‬,‫וְּכֶשׁהוּא ְמָפֵרט ֲחָטָאיו – ִיְתַוֶדּה ְבַּלַחשׁ‬ ‫לז‬.‫ְכּבוֹד ַהָמּקוֹם ֶשְׁמַּגֶלּה ָלַרִבּים ֶשָׁחָטא ְכֶּנְגדּוֹ‬ ‫ ֲאָבל ֵחְטא ַהְמֻפ ְרָסם ָלַרִבּים – ֻמָתּר ְלָפ ְרטוֹ ָבַּרִבּים ֲאִפלּוּ ְבּקוֹל‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבֵּחְטא ֶשֵׁאין ְמֻפ ְרָסם‬ ‫לט‬:‫ ֶאָלּא ִיְפ ְרֶטנּוּ ְבַּלַחשׁ ִאם ִי ְרֶצה‬,‫ וִּמָכּל ָמקוֹם ֵאין חוָֹבה ְלָפ ְרטוֹ ְבּקוֹל ָרם‬14,‫לח‬.‫ָרם‬ 5 Reciting the confessional prayer Al Cheit according to its alphabetical pattern is not considered as enumerating one’s sins. Since everyone recites [this confessional] uniformly, it is considered as part of the standard prayer service. It may therefore be recited aloud. ‫ הוִֹאיל ְוַהֹכּל אוְֹמ ִרים ְבָּשֶׁוה – ֵאינוֹ ֶאָלּא‬,‫ה וַּמה ֶשּׁאוְֹמ ִרים "ַﬠל ֵחְטא" ַﬠל ֵסֶדר א"ב – ֵאין ֶזה ִנְקָרא פּוֵֹרט ֲחָטָאיו‬ ‫מ‬:‫ וְּלִפיָכ ֻמָתּר ְלָאְמרוֹ ְבּקוֹל ָרם‬,‫ְכּנַֻסּח ְתִּפָלּה‬ 6 The order of the confessions in the Al Cheit prayer should be “[And for the sins for which we are obligated to bring] a burnt-offering,” then “…a sin-offering,” “…an adjustable [guilt-] offering,”15 and then “…a guilt-offering or a conditional guiltoffering,” for the sacrifices are listed in this order in Parshas Vayikra.16 The sequence that follows is: “for the sins for which we incur [the penalty of] lashing for rebelliousness,”17 then “…[the penalty of] forty lashes,” “…[the penalty of] death by the hand of Heaven,” “…[the penalty of] excision and childlessness,” and then “…[the penalty of] the four forms of capital punishment.” The rationale is that requests should first be modest and only later should be expanded, as explained in sec. 582[:8].18 ‫ ְוַאַחר ָכּ‬15,‫ ְוַאַחר ָכּ ָק ְרַבּן עוֶֹלה ְויוֵֹרד‬,‫ ְוַאַחר ָכּ ַחָטּאת‬,‫ ֶשָׁאנוּ ַחָיִּבים ֲﬠֵליֶהם עוָֹלה‬,"‫ו ֵסֶדר ַה ִוּדּוּי ְבּ"ַﬠל ֲחָטִאים‬ 17,‫ ְוַאַחר ָכּ ֶשָׁאנוּ ַחָיִּבים ֲﬠֵליֶהם ַמַכּת ַמ ְרדּוּת‬16,‫ ְלִפי ֶשָׁכּ ְסדוּ ִרים ַהָקּ ְרָבּנוֹת ְבָּפָרַשׁת ַו ִיְּקָרא‬,‫ָאָשׁם ַוַדּאי ְוָתלוּי‬ ‫ ִכּי‬,‫ ְוַאַחר ָכּ ַא ְרַבּע ִמיתוֹת ֵבּית ִדּין‬,‫ ְוַאַחר ָכּ ָכֵּרת ַוֲﬠ ִרי ִרי‬,‫ ְוַאַחר ָכּ ִמיָתה ִבּיֵדי ָשַׁמ ִים‬,‫ְוַאַחר ָכּ ַמְלקוֹת ַא ְרָבִּﬠים‬ 18,‫מב‬:‫ָצ ִרי ְלַבֵקּשׁ ַﬠל ַהַקּל ַקל ְתִּחָלּה ְוַאַחר ָכּ מוִֹסיף ְוהוֵֹל  מא ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תקפ"ב‬ 7 As to the wording used [with regard to forgiveness], one should [request] atonement (kaparah) with regard to sins (chata’im), forgiveness (mechilah) with regard to iniquities (avonos), and pardon (selichah) with regard to transgressions 12/20/2020, 12:48 PM

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(pesha’im).19 The rationale is that cheit is a lesser offense than avon, and avon is a lesser offense than pesha.20 Kaparah (atonement) is more effective than mechilah (forgiveness), and mechilah is more effective than selichah (pardon). Therefore it is appropriate to speak of sins being atoned, iniquity being forgiven, and transgression being pardoned.21 One must stand when confessing.22 Therefore, one should not lean on any object in such a way that he would fall if it were to be removed, as explained in sec. 585[:1].23 It is proper to bow when confessing, as is done [while reciting the passage that begins] Modim, so that one will confess with profound submissiveness. When one confesses he should beat his heart with his fist, as if to say, “You caused me to sin.” There are those who follow the custom of beating their breasts for reasons known to them.24 ‫ ִכּי ַהֵחְטא ַקל ֵמָﬠווֹן ְוָﬠווֹן ַקל‬19,‫מג‬,‫ז י ֹאַמר ְלשׁוֹן ַכָּפָּרה ַלֲחָטִאים וְּלשׁוֹן ְמִחיָלה ָלֲﬠווֹנוֹת וְּלשׁוֹן ְסִליָחה ַלְפָּשִׁﬠים‬ ‫מה ְלִפיָכ ַהֵחְטא הוּא ִמְתַכֵּפּר ְו ִנְמָחל ֶהָﬠווֹן‬,‫ ְוַהַכָּפָּרה ְגּדוָֹלה ֵמַהְמִּחיָלה ְוַהְמִּחיָלה ְגּדוָֹלה ֵמַהְסִּליָחה‬20,‫ִמֶפַּשׁע מד‬ 21,‫מו‬.‫ְו ִנְסָלח ַהֶפַּשׁע‬ ‫ ְלִפיָכ ל ֹא ִיְסֹמ ַﬠל ָדָּבר ְבִּﬠ ְנָין ֶשִׁאם ִיָנֵּטל אוֹתוֹ ָדָּבר ֶשׁהוּא סוֵֹמ ָﬠָליו ָהָיה נוֵֹפל מח‬22,‫מז‬,‫ְוָצ ִרי ְלִהְתַודּוֹת ְמֻﬠָמּד‬ ‫נא‬.‫נ ְכֵּדי ְלִהְתַודּוֹת ְבַּהְכָנָﬠה ְגּדוָֹלה‬,"‫ ְוטוֹב ִלְשׁחוֹת ְבֵּﬠת ַה ִוּדּוּי ְכּמוֹ ְבּ"מוִֹדים‬23,‫מט‬.‫ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תקפ"ה‬ ‫נב ְוֵישׁ נוֲֹהִגין ְלַהכּוֹת ַﬠל ֶהָחֶזה ִמַטַּﬠם ַהָיּדוַּﬠ‬.‫ ְכּלוַֹמר ַאָתּה ָגַּרְמָתּ ִלי ַהֵחְטא‬,‫וְּכֶשִׁמְּתַוֶדּה – ַיֶכּה ְבֶּאְגרוֹפוֹ ַﬠל ַהֵלּב‬ 24,‫נג‬:‫ָלֶהם‬ 8 Even though one has already confessed when reciting the whispered Shemoneh Esreh, when the sheliach tzibbur reaches the confession11 one must stand up and repeat [it] together with him. In this confession one need not enumerate one’s sins; it is sufficient to say together with the sheliach tzibbur, “Indeed, we… have sinned.” He may then sit, but not speak25 while the sheliach tzibbur is confessing.26 ‫ – ָצ ִרי ַלֲח ֹזר ְוַלֲﬠֹמד נד וְּלִהְתַודּוֹת‬11‫ ַאף ַﬠל ִפּי ֵכן ְכֶּשַׁהְשִּׁליַח ִצבּוּר ַמ ִגּיַﬠ ְל ִודּוּי‬,‫ח ַאף ַﬠל ִפּי ֶשִׁהְתַוָדּה ִבְּתִפַלּת ַלַחשׁ‬ ‫נו ְוַרַשּׁאי‬,‫ ֶאָלּא ֵכּיָון ֶשָׁאַמר ִﬠם ַהְשִּׁליַח ִצבּוּר ֲאָבל ֲאַנְחנוּ ָחָטאנוּ – ַדּי‬,‫נה וְּב ִודּוּי ֶזה ֵאינוֹ ָצ ִרי ְלָפֵרט ַהֵחְטא‬,‫ִﬠמּוֹ‬ 26,‫נז‬:‫ ְבָּשָׁﬠה ֶשַׁהְשִּׁליַח ִצבּוּר ִמְתַוֶדּה‬25‫ וִּמָכּל ָמקוֹם ֵאין ְלַדֵבּר‬, ‫ֵליֵשׁב ַאַחר ָכּ‬ 9 Even though sins that one confessed on a previous Yom Kippur were atoned for, one may nevertheless enumerate them again in his present confession.27 Indeed, it is praiseworthy to [do so], as [indicated by] the verse, “My sin is always before me.”28 [Doing so] implies: “I do not think that You have granted me atonement; it is as if [the sin] is always standing before me.”29 ‫ט ֲﬠווֹנוֹת ֶשִׁהְתַוָדּה ֲﬠֵליֶהן ְבּיוֹם ַהִכּפּוּ ִרים ֶשָׁﬠַבר ַאף ַﬠל ִפּי ֶשְׁכָּבר ִנְתַכְּפּרוּ – ַאף ַﬠל ִפּי ֵכן ָיכוֹל ַלֲח ֹזר וְּלָפ ְרָטן‬ ‫ ְכּלוַֹמר ֵאיִני‬28,"‫נט ֶשֶׁנֱּאַמר ס " ְוַחָטּאִתי ֶנ ְגִדּי ָתִמיד‬,‫ ְול ֹא עוֹד ֶאָלּא ֶשַׁהחוֵֹזר וּפוֹ ְרָטן – ֲהֵרי ֶזה ְמֻשָׁבּח‬27,‫נח‬,‫ְבּ ִודּוּיוֹ‬ 29,‫סא‬:‫ָסבוּר ֶשִׁכַּפּ ְרָתּ ִלי ַוֲהֵרי הוּא ָתִּמיד ְכִּאלּוּ הוּא ֶנְגִדּי עוֵֹמד‬ 10 We do not conclude the confession [with the wording of a blessing].30 [This applies] both with regard to the confession recited in the Afternoon Service of the day preceding Yom Kippur and with regard to the confessions recited by every individual [at the conclusion of] Shemoneh Esreh in the prayer services of Yom Kippur itself. ‫סג ֵבּין ִודּוּי ֶשׁל ַהָיִּחיד ַאַחר ְתִּפָלּתוֹ ִבְּתִפלּוֹת‬,‫ ֵבּין ִודּוּי ֶשׁל ֶﬠֶרב יוֹם ַהִכּפּוּ ִרים ֶשׁל ִמְנָחה‬30,‫סב‬,‫י ֵאין חוְֹתִמין ְבּ ִודּוּי‬

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Shulchan Aruch: Chapter 607 - Order of the Confessional Prayer in the A...

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‫סד‬:‫ֶשׁל יוֹם ַהִכּפּוּ ִרים ַﬠְצמוֹ‬ 11 It is customary that after the Afternoon Service31 on the day before Yom Kippur, all the congregants receive 39 lashes.32 Lashes are not effective [in securing expiation for sins] in the present age, since we do not have judges who have been granted [the classical ordination of] semichah.33 Moreover, [a transgressor] is not liable for lashes unless he was warned that the Court would punish him by lashes.34 Nevertheless, it is customary to give lashes in order that one should take to heart [the task of] repenting for the sins he has committed, and in order to humble his heart and prepare it to serve the revered and awesome G-d with dread and fear. ‫ ְוַאף ַﬠל ִפּי ֶשֵׁאין‬32,‫סו‬,‫ ְבֶּﬠֶרב יוֹם ַהִכּפּוּ ִרים לוִֹקין ָכּל ַהָקָּהל סה ל"ט ַמְלקוֹת‬31‫יא נוֲֹהִגין ֶשַׁאַחר ְתִּפַלּת ַהִמּ ְנָחה‬ ‫ ְוַגם ֵאין ַחָיּב ַמְלקוֹת ֶאָלּא ִאם ֵכּן ִהְתרוּ בּוֹ ֶשַׁהֵבּית ִדּין ַמְלִקין‬33,‫סז‬,‫ַמְלקוֹת מוִֹﬠיל ַבְּזַּמן ַהֶזּה ֶשֵׁאין ָלנוּ ַדָּיִּנים ְסמוִּכין‬ ‫סט ְועוֹד ְכֵּדי ְלַהְכ ִניַﬠ ְלָבבוֹ‬,‫ ֶשִׁמּתּוֹ ָכּ ִיֵתּן ֶאל ִלבּוֹ ָלשׁוּב ֵמֲﬠֵברוֹת ֶשְׁבָּידוֹ‬,‫ ִמָכּל ָמקוֹם נוֲֹהִגין ִלְלקוֹת‬34,‫סח‬,‫אוֹתוֹ‬ ‫ע‬:‫וַּלֲהִכיָנהּ ַלֲﬠֹבד ַהֵשּׁם ַה ִנְּכָבּד ְוַהנּוָֹרא ְבֵּאיָמה וְּב ִי ְרָאה‬ 12 It is customary for the one receiving the lashes to recite the confession while being lashed, and for the person administering the lashes to recite the verse VeHu Rachum35 three times. This totals 39 words, paralleling the 39 lashes.36 ‫ ֶשֵׁהם‬,‫ ג' ְפָּﬠִמים‬35,‫ ְוַהַמְּלֶקה אוֵֹמר " ְוהוּא ַרחוּם ְיַכֵפּר ָﬠוֹן וגו'" עא‬,‫יב ְוָנֲהגוּ ֶשַׁה ִנְּלֶקה אוֵֹמר ִודּוּ ִיים ְבָּשָׁﬠה ֶשִׁנְּלֶקה‬ 36,‫עב‬:‫ל"ט ֵתּבוֹת ֶנֶגד ל"ט ַמְלקוֹת‬ 13 It is customary to use a strap of any [width], for these are not lashes in the strict sense of the term, requiring a strap a handbreadth wide. ‫עד‬:‫ ֶשֵׁאין ֶזה ַמְלקוֹת ָגּמוּר עג ֶשְׁצּ ִריָכה ִלְהיוֹת ְרצוָּﬠה ְרָחָבה ֶטַפח‬,‫יג ְוָנֲהגוּ ְלַהְלקוֹת ִבּ ְרצוָּﬠה ָכּל ְדּהוּא‬ 14 A strap of calf’s leather is used; [this] spurs one to repentance by [recalling] the verse, “[Even] an ox knows its master….”37 However, there is no need to use two straps, one [from an ox and the other] from a donkey,38 as were used for the actual lashes, for lashes in the present age are not effective [in absolving one of liability].39 ‫ ֲאָבל ֵאין ָצ ִרי ִלַקּח ְשֵׁתּי‬37,‫עח‬."‫עו ַﬠל ֶדֶּר  עז "ָיַדע שׁוֹר קוֵֹנהוּ‬,‫עה ְלעוֹ ְררוֹ ִבְּתשׁוָּבה‬,‫יד ְולוְֹקִחין ְרצוָּﬠה ֶשׁל ֵﬠֶגל‬ 39,‫פא‬:‫פ ֵכּיָון ֶשֵׁאין ַמְלקוֹת מוִֹﬠיל ַבְּזַּמן ַהֶזּה‬,‫ ְכּמוֹ ֶשָׁהיוּ ְבַּמְלקוֹת ָגּמוּר‬38,‫ְרצוּעוֹת ַאַחת ֶשׁל ֲחמוֹר עט‬ 15 The person receiving the lashes should neither stand nor sit but should crouch forward, with his back to the south and his face to the north, because a person’s sins are primarily due to money, and it is written,40 “Gold comes from the north.” One should therefore humble oneself in that direction, which was the source of his sin. ,‫פג ְלִפי ֶשִׁﬠַקּר ֵחְטא ָהָאָדם הוּא ֵמֲחַמת ָממוֹן‬,‫טו ְוַה ִנְּלֶקה ל ֹא ַיֲﬠֹמד ְול ֹא ֵיֵשׁב ַרק ֻמֶטּה פב ֲאחוָֹריו ַלָדּרוֹם וָּפָניו ַלָצּפוֹן‬ ‫פה‬:‫ ַﬠל ֵכּן ַיְכ ִניַﬠ ֶאת ַﬠְצמוֹ ְלאוֹתוֹ רוַּח ְלהוִֹדיַﬠ ֶשִׁמָּשּׁם ָבּא לוֹ ַהֵחְטא‬,"‫ "ִמָצּפוֹן ָזָהב ֶיֱאֶתה‬40,‫וְּכִתיב פד‬ 16 Yom Kippur atones only for those who repent and believe in the atonement it conveys.41 If a person holds it in disdain and thinks in his heart, “What will Yom Kippur do for [me]?” — Yom Kippur will not atone for him. ‫ ֲאָבל ַהְמַבֵﬠט בּוֹ וְּמַחֵשּׁב ְבִּלבּוֹ ַמה מּוִֹﬠיל לוֹ‬41,,‫טז יוֹם ַהִכּפּוּ ִרים ֵאינוֹ ְמַכֵפּר ֶאָלּא ַﬠל ַהָשִּׁבים ַהַמֲּאִמי ִנים ְבַּכָפָּרתוֹ‬ ‫פו‬:‫יוֹם ַהִכּפּוּ ִרים ֶזה – ֵאין יוֹם ַהִכּפּוּ ִרים ְמַכֵפּר לוֹ‬

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Shulchan Aruch: Chapter 608 - Order of the Meal Preceding the Fast - Te...

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Shulchan Aruch: Chapter 608 - Order of the Meal Preceding the Fast By Rabbi Schneur Zalman of Liadi

SECTION 608 The Order of the Meal Preceding the Fast. (1–10) ‫סימן תרח ֵסֶדר ְסעוָּדה ַהַמְּפֶסֶקת וּבוֹ י' ְסִﬠיִפים‬: 1 It is a positive Scriptural commandment to add [time] from the mundane realm to the realm of holiness,1 both with regard to afflicting oneself2 and with regard to the prohibition against work, as it is written, “And you shall afflict your souls on the ninth of the month in the evening; from evening to evening shall you observe your day of rest.”3 Could [the verse mean] that one should fast on the ninth of the month? [It could not, for] the verse states, “In the evening.”4 If one postulates “in the evening,” should [the fast begin] from nightfall? [It could not, for] the verse states, “On the ninth.” What, then, is implied? One should begin to fast while it is still day.5 From this we learn that we must add [time] from the mundane realm to the realm of holiness. (Sec. 604[:1] states that from the exposition of this [same] verse it was derived that we are commanded to eat on the day preceding Yom Kippur. Nevertheless, the simple meaning of the verse is that one must actually fast [on part of that day], as explained here. It is only that the Sages commanded that one eat more [than usual] on the day preceding Yom Kippur, for the reason explained there. They found a support6 [for this practice] in the Torah, as it is written, “And you shall afflict [your souls] on the ninth of the month.” The Sages interpreted this to mean that one should prepare oneself for the affliction of the tenth by eating on the ninth.) [The above teaches only that time must be added] before [the fast]. What source teaches that [time must also be added] after [the fast]? The verse states, “from evening to evening.” This establishes an equation between the two evenings. [Just as time must be added in the evening preceding the fast, time must be added in the evening following the fast.] [The above refers] solely to Yom Kippur. What source teaches that [time should also be added] with regard to Shabbos? The above verse continues, “shall you observe [your day of rest].”7 What is the source that teaches that [an addition should also be made] with regard to festivals? The verse concludes, “[shall you observe] your day of rest.” [This implies that] whenever you observe a day of rest, you must add to it from the preceding [day] and the following [day]. Lest one think that [non-observance of] this addition8 is punishable by kares,9 a [preceding] verse states,10 “Any [person] who performs any work on that very day,11 I will cause to perish….” Similarly, with regard to afflicting one’s soul, it is written,12 “Any [person] who will not afflict himself on that very day will be cut off.” Thus the punishment of kares is administered for [working or eating on] “that

12/20/2020, 12:48 PM

Shulchan Aruch: Chapter 608 - Order of the Meal Preceding the Fast - Te...

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very day,” but not for [committing these transgressions in] the additional time [appended to the holiday]. ‫ה ֶשֶׁנֱּאַמר ו " ְוִﬠ ִנּיֶתם‬,‫ ֵבּין ְבִּאסּוּר ְמָלאָכה‬2,‫ ֵבּין ְבִּﬠנּוּי ד‬1,‫ג‬,‫א ִמְצַות ֲﬠֵשׂה א ִמן ַהתּוָֹרה ב ְלהוִֹסיף ִמן ַהֹחל ַﬠל ַהֹקֶּדשׁ‬ ‫ ָיכוֹל ִיְתַﬠֶנּה ַבְּתִּשׁיִﬠי ַלֹחֶדשׁ? ַתְּלמוּד לוַֹמר‬3,"‫ֶאת ַנְפשׁוֵֹתיֶכם ְבִּתְשָׁﬠה ַלֹחֶדשׁ ָבֶּﬠֶרב ֵמֶﬠֶרב ַﬠד ֶﬠֶרב ִתְּשְׁבּתוּ ַשַׁבְּתֶּכם‬ ‫ ִמָכּאן‬5,‫ ָהא ֵכיַצד? ַמְתִחיל וִּמְתַﬠֶנּה ִמְבּעוֹד יוֹם‬,"‫ ִאי ָבֶּﬠֶרב ָיכוֹל ִמֶשֶּׁתְּחַשׁ ? ַתְּלמוּד לוַֹמר "ְבִּתְשָׁﬠה‬4,"‫"ָבֶּﬠֶרב‬ ‫ז‬.‫ֶשׁמּוִֹסיִפים ֵמֹחל ַﬠל ַהֹקֶּדשׁ‬ (‫ ִמָכּל ָמקוֹם ְפַּשׁט ַהָכּתוּב ִמשּׁוּם‬,‫ְוַאף ַﬠל ִפּי ֶשִׁמִּמְּקָרא ֶזה ָלַמְדנוּ ְבִּסיָמן תר"ד ח ֶשִׁמְּצָוה ֶלֱאֹכל ְבֶּﬠֶרב יוֹם ִכּפּוּר‬ ‫ ֶאָלּא ֶשִׁמְּצַות ֲחָכִמים ִהיא יְלַה ְרבּוֹת ִבְּסעוָּדה ְבֶּﬠֶרב יוֹם ִכּפּוּר יא ִמַטַּﬠם ֶשִׁנְּתָבֵּאר‬,‫ַתֲּﬠ ִנית ַמָמּשׁ ט ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ָכּאן‬ ‫ וֵּפ ְרשׁוּ בּוֹ ֲחָכִמים ֶשָׁיִּכין ֶאת ַﬠְצמוֹ‬,"‫יב ֶשֶׁנֱּאַמר " ְוִﬠ ִנּיֶתם וגו' ְבִּתְשָׁﬠה ַלֹחֶדשׁ‬,‫ ִמן ַהתּוָֹרה‬6 ‫ וָּמְצאוּ ָלֶהם ְסָמ‬,‫ָשׁם‬ ‫)ַבֲּאִכיַלת ְתִּשׁיִﬠי ְלִﬠנּוּי ֶשׁל ֲﬠִשׂי ִרי יג‬. ‫טז ְוֵאין ִלי‬,‫טו ֻהְקּשׁוּ ְשֵׁני ָהֲﬠָרִבים ֶזה ָלֶזה‬,"‫ ִמְלַּאֲחָריו ִמַנּ ִין? יד ַתְּלמוּד לוַֹמר "ֵמֶﬠֶרב ַﬠד ֶﬠֶרב‬,‫ֵאין ִלי ֶאָלּא ִמְלָּפָניו‬ ‫ ָכּל ְשׁבוּת ָשַׁאָתּה‬,"‫ יוֹם טוֹב ִמַנּ ִין? ַתְּלמוּד לוַֹמר "ַשַׁבְּתֶּכם‬7,"‫ֶאָלּא יוֹם ַהִכּפּוּ ִרים ַשָׁבּת ִמַנּ ִין? ַתְּלמוּד לוַֹמר "ִתְּשְׁבּתוּ‬ ‫יז‬.‫שׁוֵֹבת – ַאָתּה מוִֹסיף ָלהּ ֵבּין ִמְלָּפֶניָה ֵבּין ִמְלַּאֲחֶריָה‬ 11‫ " ְוָכל ַהֶנֶּפשׁ ֲאֶשׁר ַתֲּﬠֶשׂה ָכּל ְמָלאָכה ְבֶּﬠֶצם ַהיּוֹם ַהֶזּה‬10,‫ ַתְּלמוּד לוַֹמר יח‬8?‫ ַﬠל ַהתּוֶֹסֶפת‬9‫ָיכוֹל ְיֵהא ָﬠנוּשׁ ָכֵּרת‬ ‫ "ִכּי ָכל ַהֶנֶּפשׁ ֲאֶשׁר ל ֹא ְתֻﬠֶנּה ְבֶּﬠֶצם ַהיּוֹם ַהֶזּה ְוִנְכ ְרָתה וגו'" – ַﬠל‬12,‫ ְוֵכן ְבִּﬠנּוּי הוּא אוֵֹמר יט‬,"'‫ְוַהֲאַבְדִתּי וגו‬ ‫כ‬:‫ ֲאָבל ֵאין ֹעֶנשׁ ָכֵּרת ַﬠל ַהתּוֶֹסֶפת‬,‫ִﬠצּוּמוֹ ֶשׁל יוֹם ָﬠנוּשׁ ָכֵּרת‬ 2 This time must be added before bein hashmashos,13 for [this] period itself is a matter of question: (Is it day) or is it night? Therefore, [observing the prohibitions at this time] is not considered an addition. Indeed, even if Scripture did not forbid [partaking of food or working] at that time, one would still have to refrain because of the possibility of transgression. ‫ ְדִּאלּוּ ֵבּין ַהְשָּׁמשׁוֹת ַﬠְצמוֹ )ְסֵפק יוֹם( ְסֵפק ַל ְיָלה הוּא ְוֵאינוֹ‬13,‫כא‬,‫ב ְותוֶֹסֶפת ֶזה ָצ ִרי ֶשׁ ְיֵּהא ֹקֶדם ֵבּין ַהְשָּׁמשׁוֹת‬ ‫כב‬:‫ ְוַאף ִאם ל ֹא ָהָיה ַהָכּתוּב ַמְזִהיר ָﬠָליו – ָהָיה ָצ ִרי ִלְפֹרשׁ ִמְסֵּפק ֲﬠֵבָרה‬,‫ִנְקָרא תּוֶֹסֶפת‬ 3 This additional period does not have a fixed measure. Instead, [the concept can be explained as follows]: There is a period of time [sufficient to walk] three-anda-quarter mil from the beginning of sunset, i.e., when the sun is no longer visible on the earth, until bein hashmashos. [Bein hashmashos] itself begins from [the time it takes to walk] three-quarters of a mil before nightfall.14 If one desires, he may consider this entire time15 as the addition [to the holy day]. If he desires, he may convey this status on part of that time, provided he adds a certain amount of time that is definitely mundane to the holy [day]. '‫כג ֶאָלּא ֶשִׁמְּתִּחַלּת ַהְשִּׁקיָﬠה ֶשֵׁאין ַהֶשֶּׁמשׁ ִנ ְרֶאה ַﬠל ָהָאֶרץ ַﬠד ֵבּין ַהְשָּׁמשׁוֹת ֶשׁהוּא ג‬,‫ג ְותוֶֹסֶפת ֶזה ֵאין לוֹ ִשׁעוּר‬ ‫ ָרָצה‬,‫ תּוֶֹסֶפת – עוֶֹשׂה‬15‫ ְוַהְזַּמן ַהֶזּה ֶשׁהוּא ַמֲהַל ג' ִמיִלין וּ ְרִביַﬠ ָרָצה ַלֲﬠשׂוֹת ֻכּלּוֹ‬14,‫ְרִביֵﬠי ִמיִלין ֹקֶדם ַהַלּ ְיָלה‬ ‫כד‬:‫ וִּבְלַבד ֶשׁיּוִֹסיף ֵאיֶזה ְזַמן ֶשִׁיְּהֶיה ַוַדּאי ֵמֹחל ַﬠל ַהֹקֶּדשׁ‬,‫ַלֲﬠשׂוֹת ִמְקָצָתהּ – עוֶֹשׂה‬ 4 [The following principle applies in a situation in which] women eat and drink until the actual beginning of bein hashmashos,16 unaware that it is a mitzvah to add time from the mundane realm to the realm of holiness. If [one] is certain that [his warnings] will not be heeded and they will continue willfully, he should not reprimand them.17 Better that they [transgress] unknowingly18 than knowingly.19 This principle applies to all prohibitions that are not explicitly stated in the Torah, but [(a)] were derived by the Sages through the principles of exegesis, or [(b)] were received as a tradition passed down to them as laws taught to Moshe [orally] on

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Mount Sinai,20 or [(c)] were ordained by the Sages themselves. If a person unwittingly violates a ruling of the Sages because he does not know of the prohibition, and even if he were to be informed he would not stand corrected, there is no obligation to reprimand him. [On the contrary,] it is preferable for him [to transgress] unknowingly than [to transgress] knowingly. – ‫ ַמָמּשׁ כז ְוֵהן ֵאיָנן יוְֹדעוֹת ֶשִׁמְּצָוה ְלהוִֹסיף ֵמֹחל ַﬠל ַהֹקֶּדשׁ‬16,‫ד ָנִשׁים ֶשׁאוְֹכלוֹת ְושׁוֹתוֹת כה ַﬠד ֵבּין ַהְשָּׁמשׁוֹת כו‬ ‫ ְוַאל ִיְהיוּ‬18‫ ְדּמּוָּטב ֶשׁ ִיְּהיוּ שׁוְֹג ִגין‬,‫ ִאם הוּא ָידוַּﬠ ֶשְׁבַּוַדּאי ל ֹא ִיְשְׁמעוּ ָלנוּ כח ְוַיֲﬠשׂוּ ְבָּזדוֹן‬17,‫ֵאין ְמַמִחין ְבָּיָדן‬ 19,‫כט‬.‫ְמִזיִדים‬ ‫לא אוֹ ֶשׁהוּא ַקָבָּלה ְבָּיָדם‬,‫ְוֵכן ַהִדּין ְבָּכל ְדַּבר ִאסּוּר ֶשֵׁאינוֹ ְמֹפָרשׁ ַבּתּוָֹרה ל ֶאָלּא ֶשֲׁחָכִמים ְלָמדוּהוּ ִמִמְּדַרשׁ ַהְפּסוִּקים‬ ‫ אוֹ ֶשֵׁהן ְבַּﬠְצָמן ָאְסרוּ ָדָּבר לג ְוָאָדם ֶאָחד לד עוֵֹבר ַﬠל ִדְּבֵריֶהם ִבְּשָׁגָגה ֶשֵׁאינוֹ יוֵֹדַﬠ‬20,‫לב‬,‫ֲהָלָכה ְלֹמֶשׁה ִמִסּיַני‬ ‫ ְדּמּוָּטב ֶשׁ ִיְּהֶיה שׁוֵֹגג ְול ֹא ִיְהֶיה ֵמִזיד‬,‫ ְוַאף ִאם יוִֹדיַﬠ לוֹ ָהִאסּוּר ל ֹא ְיַקֵבּל ִמֶמּנּוּ לה – ֵאינוֹ ָצ ִרי ִלְמחוֹת ְבָּידוֹ‬,‫ָהִאסּוּר‬: 5 With regard to a prohibition explicitly stated in the Torah,21 by contrast, one is obligated to reprimand a transgressor even if one knows that he will not accept the rebuke when he is informed of the prohibition.22 [The rationale is that] all of Israel are responsible for each other,23 and by reprimanding [the transgressor] one frees himself of this liability. Nevertheless, one should not reprimand him publicly more than once.24 One should not repeatedly reprimand [the transgressor] publicly25 once he is certain that [the transgressor] will not accept his rebuke. With regard to such matters it was said,26 “Just as it is a mitzvah to say something that will be heeded, so is it a mitzvah not to say something that will not be heeded.” In private, by contrast, one is obligated to reprimand [the transgressor] even 100 times,27 until the transgressor berates him.28 Since he informed him of the transgression and he [continued] to willfully violate it, each and every member of the Jewish people is obligated to rebuke him, as it is written,29 hocheiach tochiach — “You shall surely rebuke.” [The dual verb implies that one must reiterate a rebuke] even 100 times. Nevertheless, if the transgression was performed in private, the rebuke should be administered first in private.30 If, however, [the transgressor] does not amend his conduct, he should be shamed publicly until he repents.31 If, however, he transgressed overtly, he should be rebuked immediately, so as not to bring about a desecration of G-d’s name.32 ‫ ַאף ַﬠל ִפּי ֶשָׁיּדוַּﬠ ָלנוּ ֶשַׁהחוֵֹטא ַהֶזּה ל ֹא ְיַקֵבּל ִמֶמּנּוּ ַאף ִאם נוִֹדיַﬠ לוֹ‬21,‫לו‬,‫ה ֲאָבל ָדָּבר ֶשִׁאסּוּרוֹ ְמֹפָרשׁ ַבּתּוָֹרה‬ ‫ ְוַﬠל ְיֵדי ֶשׁמּוֶֹחה ְבָּידוֹ הוּא‬23,‫לז ְלִפי ֶשָׁכּל ִיְשָׂרֵאל ֲﬠֵרִבין ֶזה ָבֶּזה לח‬,‫ – ַאף ַﬠל ִפּי ֵכן ָצ ִרי ִלְמחוֹת ְבָּידוֹ‬22‫ָהִאסּוּר‬ ‫מוִֹציא ֶאת ַﬠְצמוֹ ֵמָהַﬠ ְרבוּת‬. ‫ ֵמַאַחר ֶשָׁבּרוּר לוֹ ֶשׁלּ ֹא‬25,‫ ֲאָבל ל ֹא ַי ְרֶבּה ְבּתוָֹכחוֹת ָבַּרִבּים‬24,‫ ל ֹא יוִֹכיֶחנּוּ ָבַּרִבּים ֶאָלּא ַפַּﬠם ַאַחת‬,‫וִּמָכּל ָמקוֹם‬ ‫ "ְכֵּשׁם ֶשִׁמְּצָוה לוַֹמר ָדָּבר ַה ִנְּשָׁמע ָכּ ִמְצָוה ֶשׁלּ ֹא לוַֹמר ָדָּבר ֶשֵׁאינוֹ ִנְשָׁמע‬26,‫לט ְוַﬠל ֶזה ָאְמרוּ מ‬,‫" ְיַקֵבּל ִמֶמּנּוּ‬. ‫ ֶשֵׁכּיָון ֶשׁהוִֹדיַﬠ לוֹ ָהִאסּוּר ְוהוּא עוֵֹבר‬28,‫מא‬,‫ ַﬠד ֶשׁ ִיּ ְנ ֹזף בּוֹ ַהחוֵֹטא‬27‫ֲאָבל ַחָיּב ְלהוִֹכיחוֹ ְבָּיִחיד ֲאִפלּוּ ֵמָאה ְפָּﬠִמים‬ ‫מד‬.‫ "הוֵֹכַח תּוִֹכיַח" – ֲאִפלּוּ ֵמָאה ְפָּﬠִמים‬29,‫מב ֶשֶׁנֱּאַמר מג‬,‫ָﬠָליו ְבָּזדוֹן – ַחָיּב ָכּל ֶאָחד ְוֶאָחד ִמ ִיְּשָׂרֵאל ְלהוִֹכיחוֹ‬ ‫ ְוִאם ל ֹא ָשׁב ִמַדּ ְרכּוֹ – ַמְכִליִמים אוֹתוֹ ָבַּרִבּים ַﬠד‬30,‫ ִאם ִהיא ֲﬠֵבָרה ֶשַׁבֵּסֶּתר – יוִֹכיֶחנּוּ ִבְּתִחָלּה ַבֵּסֶּתר‬,‫ִמָכּל ָמקוֹם‬ 32,‫מו‬:‫ ֶשׁלּ ֹא ִיְתַחֵלּל ֵשׁם ָשַׁמ ִים‬,‫ ֲאָבל ִאם עוֵֹבר ֲﬠֵבָרה ְבָּגלוּי – מוִֹכיִחין אוֹתוֹ ִמָיּד‬31,‫מה‬,‫ֶשָׁיּשׁוּב‬ 6 If one rebuked a fellow Jew [for committing a transgression], and [he] berated him, he should not rebuke him again for the same transgression, as it is written,33 “Do not rebuke a mocker.” 12/20/2020, 12:48 PM

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‫ "ַאל תּוַֹכח ֵלץ וגו‬33,‫ ֶשֶׁנֱּאַמר מח‬,‫"'ו ִמי ֶשׁהוִֹכיַח ֶאת ֲחֵברוֹ ְוָנַזף בּוֹ ֲחֵברוֹ ַהחוֵֹטא – ל ֹא יוִֹכיֶחנּוּ עוֹד מז ַﬠל ֲﬠֵבָרה זוֹ‬: 7 If one stopped eating while it was [obviously] still daytime, he may eat again even though he had resolved not to eat any more that day, because he did not articulate [this intent], and the designs of one’s heart are not binding. If one did articulate [this intent] he is forbidden to eat, (not because of the prohibition of [eating on] Yom Kippur, but) because [he is considered to have taken] a vow, for he explicitly said that he would not eat again that day.34 [Different principles apply,] however, if one undertook the fast of Yom Kippur without further qualification, not stating explicitly that he would no longer eat. If it is before plag haminchah,35 his acceptance is of no consequence, and he may eat again. If, however, (for the reason, see sec. 261[:5],36) it is after plag haminchah, his acceptance is significant and the full stringency of Yom Kippur applies to him. [Besides being forbidden to eat,] he is forbidden to work, to wash, or to anoint himself. He is, however, allowed to wear shoes, as stated in sec. 553.37 There it is explained that it is advisable to be stringent and to stipulate38 at [the conclusion of] the meal preceding the fast that one will still be permitted to eat and drink after the meal. ‫מט ַאף ַﬠל ִפּי ֶשִׁהְסִכּים ְבַּדְﬠתּוֹ ֶשׁלּ ֹא ֶלֱאֹכל עוֹד ַהיּוֹם נ – ַאף ַﬠל ִפּי ֵכן ֻמָתּר‬,‫ז ִאם ִהְפִסיק ֵמֲאִכיָלתוֹ ְבּעוֹד ַהיּוֹם ָגּדוֹל‬ ‫נא ְוִאם הוִֹציא ֵכּן ִבְּשָׂפָתיו – ָאסוּר לוֹ‬.‫ ִדְּדָּב ִרים ֶשַׁבֵּלּב ֵאיָנן ְדָּב ִרים‬,‫ ֵכּיָון ֶשׁלּ ֹא הוִֹציא ֵכּן ִבְּשָׂפָתיו‬,‫לוֹ ַלֲח ֹזר ְוֶלֱאֹכל‬ 34.‫ ֵכּיָון ֶשָׁאַמר ְבֵּפרוּשׁ ֶשׁלּ ֹא י ֹאַכל עוֹד ַהיּוֹם‬,(‫ֶלֱאֹכל נב ִמִדּין ֶנֶדר נג ) ְול ֹא ֵמֲחַמת ִאסּוּר יוֹם ַהִכּפּוּ ִרים‬ ‫ ִאם הוּא ֲﬠַד ִין ֹקֶדם ְפַּלג‬,‫ֲאָבל ִאם ִקֵבּל ָﬠָליו ַתֲּﬠִנית ֶשׁל יוֹם ַהִכּפּוּ ִרים ִבְּסָתם ְול ֹא ָאַמר ְבֵּפרוּשׁ ֶשׁלּ ֹא י ֹאַכל עוֹד‬ ‫ ַטַﬠם ַﬠל ֶזה( הוּא ַאַחר ְפַּלג‬36,‫ ְוִאם )ַﬠֵיּן ִסיָמן רס"א נה‬,‫ – ֵאין ַקָבָּלתוֹ ְכּלוּם נד וֻּמָתּר ַלֲח ֹזר ְוֶלֱאֹכל‬35,‫ַהִמּ ְנָחה‬ ‫נז חוּץ ִמ ְנִּﬠיַלת‬,‫ַהִמּ ְנָחה – ֲאַזי מוֶֹﬠֶלת ַקָבָּלתוֹ ְוָחל ָﬠָליו ָכּל ֹחֶמר ֶשׁל יוֹם ַהִכּפּוּ ִרים נו ְוָאסוּר ִבְּמָלאָכה וִּב ְרִחיָצה ְוִסיָכה‬ ‫ ִבְּסעוָּדה ַהַמְּפֶסֶקת ֶשׁ ְיֵּהא‬38‫ ְוָשׁם ִנְתָבֵּאר ְדּטוֹב ְלַהְחִמיר וְּלַהְתנוֹת‬37,‫נט‬,‫ַהַסּ ְנָדּל נח ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תקנ"ג‬ ‫ס‬:‫ַרַשּׁאי ֶלֱאֹכל ְוִלְשׁתּוֹת עוֹד ַאַחר ַהְסּעוָּדה‬ 8 On the day preceding Yom Kippur, even during the morning meal, one should eat only foods that are readily digestible (so that he will not be [overly] satiated),39 e.g., fowl and fish, so that he will not be satisfied and proud while praying on the day preceding Yom Kippur. Additionally, one should not eat foods that spur [the production of] semen, e.g., garlic and eggs, even in the morning meal. Milk products and butter,40 by contrast, although they [too] spur the production of semen, are customarily eaten in the morning, since they are easily digestible. One should not, however, partake of them at the meal before the fast that is close to nightfall. Similarly, at that meal one should not partake of foods such as spices and saffron that arouse the body’s natural heat, lest that lead to a nocturnal emission. ‫ח ְבֶּﬠֶרב יוֹם ִכּפּוּר סא ֲאִפלּוּ ִבְּסעוַּדת ַשֲׁח ִרית סב – ֵאין ֶלֱאֹכל ֶאָלּא ַמֲאָכִלים ַקִלּים ְלִהְתַﬠֵכּל סג )ְכֵּדי ֶשׁלּ ֹא ִיְהֶיה‬ ‫סד ְכֵּדי ֶשׁלּ ֹא ְיֵהא ָשֵׂבַﬠ וִּמְתָגֶּאה ְכֶּשׁ ִיְּתַפֵּלּל סה ְבּיוֹם ַהִכּפּוּ ִרים‬,‫ ְכּגוֹן ָבָּשׂר עוֹפוֹת ְוָדִגים‬39(‫ָשֵׂבַﬠ‬.  ‫סו ֲאָבל ַמַאְכֵלי ָחָלב סז ְוֶחְמָאה‬,‫ ְכּגוֹן שׁוִּמים וֵּביִצים‬,‫ְוֵכן ֵאין אוְֹכִלים ְדָּב ִרים ַהַמּ ְרִבּים ֶזַרע ֲאִפלּוּ ִבְּסעוַּדת ַשֲׁח ִרית‬ ‫סט ֵכּיָון ֶשֵׁהם ַמֲאָכִלים ַקִלּים ע ְלִהְתַﬠֵכּל‬,‫ ַאף ַﬠל ִפּי ֶשֵׁהן ַמ ְרִבּין ֶזַרע – ִמָכּל ָמקוֹם נוֲֹהִגין ְלָאְכָלם ְבַּשֲׁח ִרית‬40,‫סח‬. ‫ ְוֵכן ֵאין ֶלֱאֹכל ִבְּסעוָּדה ַהַמְּפֶסֶקת ְדָּב ִרים ַהְמַחְמִּמים‬.‫ֲאָבל ִבְּסעוָּדה ַהַמְּפֶסֶקת ֶשׁהוּא ָסמוּ ַלַלּ ְיָלה – ֵאין ֶלֱאֹכל אוָֹתם‬ ‫ ֶשָׁמּא ָיבוֹא ִליֵדי ֶק ִרי עא ַבַּלּ ְיָלה‬,‫ֶאת ַהגּוּף ]ְכּגוֹן[ ְבָּשִׂמים ְוַכ ְרֹכּם‬:

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Shulchan Aruch: Chapter 608 - Order of the Meal Preceding the Fast - Te...

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9 One who overate on the day before Yom Kippur should not put his finger down his throat [on Yom Kippur]41 in order to vomit, lest he swallow part of his vomit. ‫עג‬:‫ ֶשָׁמּא ִיְבַלע ִמן ַהִקּיָאה‬,‫ ְלָהִקיא‬41,‫ט ִאם ָאַכל ַה ְרֵבּה ְבֶּﬠֶרב יוֹם ִכּפּוּר – ל ֹא ָיִשׂים ֶאְצָבּעוֹ ְבִּפיו עב‬ 10 One should not eat sesame seeds on the day preceding Yom Kippur, [lest] they cause regurgitation on Yom Kippur. ‫ ִמְפֵּני ֶשַׁמֲּﬠֶלה ֵגָּרה עד ְבּיוֹם ַהִכּפּוּ ִרים‬,‫י ל ֹא י ֹאַכל ֻשְׂמְשִׂמין ְבֶּﬠֶרב יוֹם ִכּפּוּר‬:

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Shulchan Aruch: Chapter 609 - Insulation of Hot [Foods or Beverages] o...

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Shulchan Aruch: Chapter 609 - Insulation of Hot [Foods or Beverages] on Erev Yom Kippur By Rabbi Schneur Zalman of Liadi

SECTION 609 Insulation of Hot [Foods or Beverages] on Erev Yom Kippur. (1) ‫סימן תרט ַהְטָמַנת ַחִמּין ְבֶּﬠֶרב יוֹם ִכּפּוּר וּבוֹ ָסִﬠיף ֶאָחד‬: 1 Some authorities forbid the insulation1 of hot food or beverages on the day before Yom Kippur so that they will be warm on the night following Yom Kippur. [They maintain that] insulating hot [food or drink] was permitted [by the Sages] only in honor of Shabbos.2 In this instance, one is insulating [the food or drink] to be consumed on the night following Yom Kippur, which is an ordinary weekday. [According to these authorities] this was not permitted at all, because the food would be warming on Yom Kippur, and thus Yom Kippur would be preparing for an ordinary weekday. Other authorities maintain that insulating [hot food or beverages] on the day before Yom Kippur is permissible, for [it is activity performed on] a weekday that is preparing for [another] weekday. Although the food remains on the cooking range on Yom Kippur, this is not considered as preparing [for the following day] since one is not performing any activity on Yom Kippur itself. The halachah follows the latter opinion. Nevertheless, in these lands, it is customary to follow the stringency of the first opinion.3 ‫ ִמְפֵּני ֶשׁלּ ֹא ִהִתּירוּ ְלַהְטִמין ַחִמּין ֶאָלּא ִלְכבוֹד‬,‫ ַחִמּין ֵמֶﬠֶרב יוֹם ִכּפּוּר ְלמוָֹצֵאי יוֹם ַהִכּפּוּ ִרים‬1‫א ֵישׁ אוְֹס ִרים א ְלַהְטִמין‬ ‫ ְלִפי ֶשַׁהַתְּבִשׁיל ִמְתַחֵמּם‬,‫ ֲאָבל ֶזה ֶשׁהוּא ַמְטִמין ְלמוָֹצֵאי יוֹם ַהִכּפּוּ ִרים ֶשׁהוּא ֹחל – ל ֹא ִהִתּירוּ לוֹ ְכָּלל‬2,‫ב‬,‫ַהַשָּׁבּת‬ ‫ג‬.‫ ְוִנְמָצא יוֹם ַהִכּפּוּ ִרים ֵמִכין ְלֹחל‬,‫ְבּיוֹם ַהִכּפּוּ ִרים‬ – ‫ ְוַאף ַﬠל ִפּי ֶשׁשּׁוֶֹהה ַﬠל ַהִכּיָרה ְבּיוֹם ַהִכּפּוּ ִרים‬,‫ ִמְפֵּני ֶשׁהוּא ֵמִכין ֵמֹחל ְלֹחל‬,‫ְוֵישׁ ַמִתּי ִרים ד ְלַהְטִמין ְבֶּﬠֶרב יוֹם ִכּפּוּר‬ ‫ ֵכּיָון ֶשֵׁאינוֹ עוֶֹשׂה ַמֲﬠֶשׂה ְבּיוֹם ַהִכּפּוּ ִרים‬,‫ֵאין זוֹ ֲחשׁוָּבה ֲהָכָנה‬. 3,‫ה‬:‫ נוֲֹהִגין ְבֵּאלּוּ ַהְמִּדינוֹת ְלַהְחִמיר ַכְּסָּבָרא ָה ִראשׁוָֹנה‬,‫ ִמָכּל ָמקוֹם‬.‫ַוֲהָלָכה ִכְּסָבָרא ָהַאֲחרוָֹנה‬

12/20/2020, 12:49 PM

Shulchan Aruch: Chapter 610 - Kindling Lights on Yom Kippur - Texts...

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Shulchan Aruch: Chapter 610 - Kindling Lights on Yom Kippur By Rabbi Schneur Zalman of Liadi

SECTION 610 Kindling Lights on Yom Kippur. (1–10) ‫סימן תרי ַהְדָלַקת ַהֵנּרוֹת ְבּיוֹם ַהִכּפּוּ ִרים וּבוֹ י' ְסִﬠיִפים‬: 1 Yom Kippur must be honored by [the kindling of] lights, as is required with regard to other festivals, as will be explained.1 In certain regions, however, the custom is to prohibit the kindling of lights on the night of Yom Kippur in a house in which one lives together with his wife.2 This [safeguard] was ordained lest a man desire his wife when he sees her by candlelight and thus [be motivated to] engage in marital relations.3 In other regions [it is customary to] kindle lights in the house, for since relations are forbidden in the presence of a light, this will not come about.4 In those places where it is customary to kindle lights, one should recite the blessing [that praises G-d] “Who sanctified us with His commandments and commanded us to kindle the light of Yom Kippur,” for it is a mitzvah to kindle lights [in honor of] that day as it is on Shabbos and the festivals.5 ‫ ֶאָלּא ֶשֵׁיּשׁ ְמקוֹמוֹת ֶשׁנּוֲֹהִגין ִאסּוּר‬1,‫ג‬,‫א יוֹם ַהִכּפּוּ ִרים ָצ ִרי ְלַכְבּדוֹ ְבֵּנרוֹת א ְכּמוֹ ִבְּשָׁאר ָיִמים טוִֹבים ב ְכּמוֹ ֶשׁ ִיְּתָבֵּאר‬ ‫ ְגֵּזָרה ֶשָׁמּא ִיְתַאֶוּה ְלִאְשׁתּוֹ ְכֶּשׁ ִיּ ְרֶאָנּה ְלאוֹר ַהֵנּר‬2,‫ְבַּהְדָלַקת ֵנר ְבֵּליל יוֹם ַהִכּפּוּ ִרים ד ְבַּב ִית ֶשִׁאישׁ ְוִאְשׁתּוֹ ָדּ ִרים בּוֹ‬ ‫ ֶשֵׁכּיָון ֶשָׁאסוּר ְלַשֵׁמּשׁ ְלאוֹר ַהֵנּר – ְבַּוַדּאי ל ֹא ָיבוֹא‬,‫ ֲאָבל ֵישׁ ְמקוֹמוֹת ֶשַׁמְּדִליִקין ו ַבַּבּ ִית‬3,‫ה‬,‫ְוָיבוֹא ִליֵדי ַתְּשִׁמישׁ‬ 4,‫ז‬.‫ִליֵדי ַתְּשִׁמישׁ‬ ‫ט ֶשֲׁהֵרי יוֹם‬,"‫ְואוָֹתן ְמקוֹמוֹת ֶשַׁמְּדִליִקין ְצ ִריִכין ְלָבֵר  ח "ֲאֶשׁר ִקְדָּשׁנוּ ְבִּמְצוָֹתיו ְוִצָונוּ ְלַהְדִליק ֵנר ֶשׁל יוֹם ַהִכּפּוּ ִרים‬ 5,‫יב‬:‫ַהִכּפּוּ ִרים ִמְצָוה ְלַהְדִליק בּוֹ ֵנרוֹת י ְכּמוֹ ְבַּשָׁבּתוֹת יא ְוָיִמים טוִֹבים‬ 2 If there is a lamp burning in the house, a light should be kindled in the bedroom that a man shares with his wife. [This applies both] in regions in which it is customary to kindle lights and in regions in which [this] is not customary, for it is feared that the sight of one’s wife by the light [burning] in the house will be conducive to marital relations in a room in which no light is burning.6 ‫יג ֵבּין ְבָּמקוֹם ֶשׁנּוֲֹהִגין ְלַהְדִליק יד ֵבּין‬,‫ב ִאם ֵישׁ לוֹ ֵנר ָדּלוּק ַבַּבּ ִית – ָצ ִרי ְלַהְדִליק ֵנר ַבֶּחֶדר ֶשָׁלּן בּוֹ ִﬠם ִאְשׁתּוֹ‬ ‫ ֶשֵׁכּיָון ֶשׁרוֶֹאה ֶאת ִאְשׁתּוֹ ְלאוֹר ַהֵנּר ֶשַׁבַּבּ ִית ִאם ֵכּן ֵישׁ ָלֹחשׁ ֶשָׁמּא ָיבוֹא ִליֵדי ַתְּשִׁמישׁ‬,‫ְבָּמקוֹם ֶשֵׁאין נוֲֹה ִגין ְלַהְדִליק‬ 6,‫טו‬:‫ְבֶּחֶדר ֶשֵׁאין ָשׁם ֵנר דּוֵֹלק‬ 3 Even in regions in which it is customary not to kindle lights in the home, lights are kindled in synagogues and in Houses of Study, in dark alleyways, and over a [sickbed].7 In addition, when Yom Kippur falls on Shabbos, everyone is obligated to kindle lights at home as well. One then recites the blessing [that praises G-d] “Who sanctified us with His commandments and commanded us to kindle the light of Shabbos and of Yom Kippur.” ‫ ִמָכּל ָמקוֹם ַמְדִליִקין ְבָּבֵתּי ְכֵּנִסיּוֹת וְּבָבֵתּי ִמְדָרשׁוֹת וִּבְמבוֹאוֹת ָהֲאֵפלוֹת ְוַﬠל‬,‫ג ֲאִפלּוּ ִבְּמקוֹמוֹת ֶשֵׁאין ַמְדִליִקין ַבַּבּ ִית‬

12/20/2020, 12:49 PM

Shulchan Aruch: Chapter 610 - Kindling Lights on Yom Kippur - Texts...

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7,‫טז‬.‫ַגֵּבּי ַהחוִֹלים‬ ‫יז וְּמָב ְרִכין "ֲאֶשׁר ִקְדָּשׁנוּ ְבִּמְצוָֹתיו ְוִצָונוּ ְלַהְדִליק‬,‫ְוֵכן ִאם ָחל יוֹם ַהִכּפּוּ ִרים ְבַּשָׁבּת – ַחָיִּבין ַהֹכּל ְלַהְדִליק ַאף ְבֵּביתוֹ‬ ‫יח‬:"‫ֵנר ֶשׁל ַשָׁבּת ְוֶשׁל יוֹם ַהִכּפּוּ ִרים‬ 4 It is a universal custom to spread fine cloths in the synagogue. Similarly, it is customary to cover the table at home with an attractive tablecloth, as is done on Shabbos and festivals. Similarly, it is customary to kindle numerous lights in the synagogue [in honor of Yom Kippur], in allusion to the phrase,8 “Therefore honor G-d ba’urim,” which the Targum renders as “…honor G-d with lights.”9 It is desirable to make thick wicks [for the lamps] in the synagogue to increase their light. It was once customary that a candle was kindled in the synagogue for every man, both for an adult and a minor. The present custom is to kindle a light for a married man only.10 ‫יט ְוַגם ַבָּבִּתּים ְלַהִצּיַﬠ ַמָפּה ָיָפה ַﬠל ַהֻשְּׁלָחן ְכּמוֹ ְבַּשָׁבּת כ ְויוֹם‬,‫ד נוֲֹהִגין ְבָּכל ָמקוֹם ְלַהִצּיַﬠ ְבָּגִדים ָנִאים ְבֵּבית ַהְכֶּנֶסת‬ ‫טוֹב‬. ‫ וְּמַת ְרְגִּמיָנן כג "ְבַּפָּנַּסָיּא ָיְקרוּ‬,"'‫ "ַﬠל ֵכּן ָבֻּא ִרים ַכְּבּדוּ ה‬8,‫כא ֶשֶׁנֱּאַמר כב‬,‫ְוֵכן נוֲֹהִגים ְלַה ְרבּוֹת ְבֵּנרוֹת ְבֵּבית ַהְכֶּנֶסת‬ ‫כה‬.‫ ְלַה ְרבּוֹת אוָֹרן‬,‫ ְוטוֹב ַלֲﬠשׂוֹת ְפִּתילוֹת ָﬠבוֹת ְבֵּבית ַהְכֶּנֶסת‬9,‫כד‬."'‫ה‬ ‫כז ְוַﬠְכָשׁו נוֲֹהִגין ֶשֵׁאין עוִֹשׂין ֵנר ֶאָלּא ְלָנשׂוּי‬.‫ְוָנֲהגוּ ֶשָׁכּל ִאישׁ ָגּדוֹל ְוָקָטן עוִֹשׂין ִבְּשִׁבילוֹ ֵנר כו ְלֵבית ַהְכֶּנֶסת‬ 10,‫כח‬:‫ִבְּלַבד‬ 5 In addition, candles are customarily lit for the souls of one’s departed father and mother.11 11,‫כט‬:‫ה ַגּם ָנֲהגוּ ַלֲﬠשׂוֹת ֵנר ְנָשָׁמה ְלָאִביו וְּלִאמּוֹ ֶשֵׁמּתוּ‬ 6 If the candles went out on Yom Kippur, one should not tell a non-Jew to rekindle them. It is forbidden even to hint to him [to do so]. Indeed, if he wants to take the initiative of rekindling them one should object, as stated in sec. 276[:3]. Similarly, one may not instruct a non-Jew to collect the wax that drips from the candles, because a Jew is forbidden to move [it] since it is muktzeh, as stated in sec. 265[:3].12 And whenever an object may not be moved by a Jew, it is forbidden to tell a non-Jew to move it, as explained in sec. 276[:9-10]. ‫לא ְול ֹא עוֹד ֶאָלּא‬.‫ל ַוֲאִפלּוּ ְלַרֵמּז לוֹ ָאסוּר‬.‫ו ְוִאם ָכּבוּ ֵנרוֹת ֵאלּוּ ְבּיוֹם ַהִכּפּוּ ִרים – ֵאין לוַֹמר ַלָנְּכ ִרי ֶשַׁיֲּח ֹזר ְלַהְדִליָקן‬ ‫לב ְוֵכן ֵאין לוַֹמר ַלָנְּכ ִרי ְלַקֵבּל ַשֲׁﬠָוה‬.‫ֶשִׁאם ָבּא ְלַהְדִליק ֵמַﬠְצמוֹ – ָצ ִרי ִלְמחוֹת ְבָּידוֹ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן רע"ו‬ 12,‫לד‬,‫לג ִמְפֵּני ֶשַׁהִיְּשָׂרֵאל ָאסוּר לוֹ ְלַטְלֵטל ַהַשֲּׁﬠָוה ִמְפֵּני ֶשִׁהיא ֻמְקָצה ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן רס"ה‬,‫ַהנּוֵֹטף ִמן ַהֵנּרוֹת‬ ‫לה ַﬠֵיּן ָשׁם‬,‫ ְוָכל ֶשֵׁאין ֶהֵתּר ְלַה ִיְּשָׂרֵאל ְלַטְלְטלוֹ – ָאסוּר לוַֹמר ַלָנְּכ ִרי ְלַטְלְטלוֹ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן רע"ו‬: 7 It has become customary to [hire] a non-Jew to watch the candles so that they will not cause a fire, Heaven forbid. As a result of this practice, unlettered people customarily instruct him to extinguish [the candles] and relight them. There is no license for this at all. They should be reprimanded for doing so, in particular on the Day of Judgment. ,‫ וִּמֹכַּח ֶזה ָנֲהגוּ ֶהָהמוֹן לוַֹמר לוֹ ְלַכבּוֹת וְּלַהְדִליק‬,‫ז ְוָנֲהגוּ ִלַקּח ָנְכ ִרי ִלְשֹׁמר ַהֵנּרוֹת ֶשׁלּ ֹא ָיבוֹא ָחס ְוָשׁלוֹם ִליֵדי ְדֵּלָקה‬

12/20/2020, 12:49 PM

Shulchan Aruch: Chapter 610 - Kindling Lights on Yom Kippur - Texts...

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‫לו‬:‫ וִּבְפָרט ְבּיוֹם ַהִדּין‬,‫ ְוֵישׁ ִלְמחוֹת ְבָּיָדם‬,‫ְוֵאין ָלֶזה ֶהֵתּר ְכָּלל‬ 8 It is an unfavorable omen if one’s candle goes out on Yom Kippur. This may be rectified by relighting it on the night following Yom Kippur and not extinguishing it, but letting it remain alight until it burns out. Also, a person [in this situation] should resolve that for the rest of his life neither he nor anyone else will extinguish his candle on the night following Yom Kippur, and that instead, it will be left alight until it burns out. ([Our Sages13 interpret the phrase],14 “the holy [day] of G-d, honored,” as referring to Yom Kippur, on which there is neither eating or drinking.15 The Torah [therefore] says: “Honor it with clean clothing and lights.” [In this spirit,] it is customary to spread fine cloths in the synagogue.) ‫ ְול ֹא ְיַכֶבּנּוּ עוֹד‬,‫ ֶשַׁיֲּח ֹזר ְוַיְדִלֶקנּוּ ְבּמוָֹצֵאי יוֹם ַהִכּפּוּ ִרים‬,‫לז ְוַתָקָּנתוֹ‬.‫ח ִמי ֶשָׁכָּבה ֵנרוֹ ְבּיוֹם ַהִכּפּוּ ִרים – ִסיָמן ַרע לוֹ‬ ‫ ְוַגם ְיַקֵבּל ָﬠָליו ֶשָׁכּל ָיָמיו ל ֹא ְיַכֶבּה ֵנרוֹ ְבּמוָֹצֵאי יוֹם ַהִכּפּוּ ִרים ל ֹא הוּא ְול ֹא ַאֵחר ֶאָלּא‬,‫ֶאָלּא ַי ִנּיֶחנּוּ ִלְד ק ַﬠד ְגִּמיָרא‬ ‫לח‬.‫ַיִנּיֶחנּוּ ִלְד ק ַﬠד ְגִּמיָרא‬ ("‫ ָאְמָרה תּוָֹרה ַכְּבּדוּהוּ ִבְּכסוּת ְנִקָיּה מ‬13,15,‫ – ֶזה יוֹם ַהִכּפּוּ ִרים ֶשֵׁאין בּוֹ ֲאִכיָלה וְּשִׁתָיּה‬14,‫ִלְקדוֹשׁ ה' ְמֻכָבּד" לט‬ ‫מא ְלִפיָכ נוֲֹהִגין ְלַהִצּיַﬠ ְבָּגִדים ָנִאים ְבֵּבית ַהְכֶּנֶסת מב‬,‫)וְּבֵנרוֹת‬: 9 It is the custom of some people to wear clean white clothes on Yom Kippur in order to resemble the ministering angels.16 Indeed, the custom in these countries is to wear a kittel,17 which is a clean white garment. There is another reason for wearing a kittel: since it [resembles] a shroud, it humbles one’s heart toward full repentance. For this reason,18 even a mourner may wear a kittel. Similarly, women may wear a kittel to humble their hearts,19 but should not wear other white clothes in order to resemble the angels, for they cannot resemble them. This is hinted at in [the Hebrew wording of] the phrase,20 “The wise man ascended to the city of the mighty.” In that verse, the word for “the mighty” (‫ )גבורים‬is spelled ‫גברים‬, [which can also mean “the men”].21 ‫ ְוֵכן נוֲֹהִגין ִבְּמִדינוֹת‬16,‫מג‬.‫ ְכֵּדי ִלְהיוֹת ֻדְּגַמת ַמְלֲאֵכי ַהָשֵּׁרת‬,‫ט ֵישׁ נוֲֹהִגין ִלְלֹבּשׁ ְבָּגִדים ְלָבִנים ְנִק ִיּים ְבּיוֹם ַהִכּפּוּ ִרים‬ ‫ ִמְפֵּני ֶשׁהוּא ֶבֶּגד ֵמִתים ְוַﬠל ְיֵדי ֶזה‬,‫מד ְוֵישׁ עוֹד ַטַﬠם ִבְּלִביַשׁת ַהִקּיְטל‬.‫ ֶשׁהוּא ֶבֶּגד ָלָבן ְוָנִקי‬17,‫ֵאלּוּ ִלְלֹבּשׁ ַהִקּיְטל‬ ‫מז‬.‫ ַגּם ִמי ֶשׁהוּא ָאֵבל ֻמָתּר ִלְלֹבּשׁ ַהִקּיְטל‬18 ‫מו וְּלִפיָכ‬,‫ִנְכָנע ֵלב ָאָדם מה ַלֲﬠשׂוֹת ְתּשׁוָּבה ְשֵׁלָמה‬ ‫ ֲאָבל ְשָׁאר ְבָּגִדים ְלָבִנים ֵאין ָלֶהן ִלְלֹבּשׁ ְכֵּדי ִלְהיוֹת ֻדְּגַמת‬19,‫מח‬,‫ְוֵכן ַהָנִּשׁים ְיכוֹלוֹת ִלְלֹבּשׁ ַהִקּיְטל ְכֵּדי ְלַהְכ ִניַﬠ ִלָבּן‬ 21,‫נא‬:‫ "ְגָּב ִרים" ְכִּתיב‬,"'‫ "ִﬠיר ִגֹּבּ ִרים ָﬠָלה ָחָכם וגו‬20,‫מט ֶשֶׁנֱּאַמר נ‬,‫ ֶשֵׁאין ְיכוֹלוֹת ִלְהיוֹת ְכַּמְלָאִכים‬,‫ַמְלֲאֵכי ַהָשֵּׁרת‬ 10 One who wears sackcloth for the sake of repentance should [exchange it for festive clothing in honor of] Yom Kippur, because it is a festival and must be honored with clean clothing, as explained [above]. ‫נב ִמְפֵּני ֶשׁהוּא יוֹם טוֹב נג ְוָצ ִרי ְלַכְבּדוֹ ִבְּכסוּת ְנִקָיּה‬,‫י ַהלּוֵֹבשׁ ַשׂק ֵמֲחַמת ְתּשׁוָּבה – ָצ ִרי ְלָפְשׁטוֹ ְבּיוֹם ַהִכּפּוּ ִרים‬ ‫נד‬:‫ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬

12/20/2020, 12:49 PM

Shulchan Aruch: Chapter 611 - Restrictions Observed on the Night of Y...

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Shulchan Aruch: Chapter 611 - Restrictions Observed on the Night of Yom Kippur By Rabbi Schneur Zalman of Liadi

SECTION 611 [The Restrictions Observed on] the Night of Yom Kippur, [which is Governed by] the Same Laws as the Day of Yom Kippur. (1–10) ‫סימן תריא ֵליל יוֹם ַהִכּפּוּ ִרים ִדּינוֹ ְכּיוֹמוֹ וּבוֹ י' ְסִﬠיִפים‬: 1 The night of Yom Kippur [is governed by the same laws] as the day [of Yom Kippur] in all respects:1 whatever is forbidden by day is also forbidden at night. [Moreover,] whatever is forbidden on the festival itself is also forbidden even during the additional time that is appended from the mundane realm to the realm of holiness, both before and after [the festival].2 ‫ ַוֲאִפלּוּ ַבּתּוֶֹסֶפת‬.‫ ֶשָׁכּל ְדָּב ִרים ָהֲאסוּ ִרים ַבּיּוֹם – ֲאסוּ ִרים ַבַּלּ ְיָלה‬1,‫א‬,‫א ֵליל יוֹם ַהִכּפּוּ ִרים ֲהֵרי הוּא ְכּיוֹמוֹ ְלָכל ָדָּבר‬ 2:‫ֶשׁמּוִֹסיִפין ֵמֹחל ַﬠל ַהֹקֶּדשׁ ֵבּין ִמְלָּפָניו ב ֵבּין ִמְלַּאֲחָריו ג – ֲאסוּ ִרים ָכּל ַהְדָּב ִרים ָהֲאסוּ ִרים ְבִּﬠַקּר ַהיּוֹם‬ 2 What activities are forbidden? Performing work, eating and drinking, washing, anointing oneself, wearing shoes, and marital relations.3 One is liable for kares,4 however, only for performing work, eating, or drinking. [These concepts are derived as follows:] It is written,5 “[As to] any person6 who will perform any work [on that very day], I will cause [that person] to perish [from among his people].” It is also written,7 “For any person who will not afflict himself [on that very day] will be cut off [from his people].” And the term “affliction,” when unqualified,8 refers to withholding food and drink, as is evident from the verse,9 “And He afflicted you and subjected you to hunger, and fed you [the manna].” Eating includes drinking. Washing, anointing oneself, and marital relations are also sometimes called “affliction,” as our Sages derived through the interpretation of Scriptural verses.10 Nevertheless, when the term “affliction” is used without qualification, in most cases it signifies abstention from food and drink alone. At the same time, since [these other activities] are also occasionally called “affliction,” they are also forbidden on Yom Kippur according to Scriptural Law.11 [This is derived from the description of Yom Kippur as]12 “a Shabbos of absolute rest,” for the Sages13 received the tradition that this signifies the cessation of any activity [whose deprivation] is sometimes termed “affliction.” ‫ ֲאָבל ֵאין‬3,‫ד‬.‫ ַתְּשִׁמישׁ ַהִמָּטּה‬,‫ ְנִﬠיַלת ַהַסְּנָדּל‬,‫ ְרִחיָצה ְוִסיָכה‬,‫ ֲאִכיָלה וְּשִׁתָיּה‬,‫ב וָּמה ֵהן ַהְדָּב ִרים ָהֲאסוּ ִרים? ְמָלאָכה‬ ,"'‫ ֲאֶשׁר ַתֲּﬠֶשׂה ָכּל ְמָלאָכה ז ְוַהֲאַבְדִתּי וגו‬6‫ " ְוָכל ַהֶנֶּפשׁ‬5,‫ה ֶשֶׁנֱּאַמר ו‬,‫ ֶאָלּא ַﬠל ְמָלאָכה ַוֲאִכיָלה וְּשִׁתָיּה‬4‫ִחיּוּב ָכֵּרת‬ 9,‫י ְכּמוֹ ֶשֶׁנֱּאַמר יא‬,‫ ְמ ִניַﬠת ֲאִכיָלה וְּשִׁתָיּה‬8‫ וְּסַתם ִﬠנּוּי הוּא‬,"'‫ "ִכּי ָכל ַהֶנֶּפשׁ ֲאֶשׁר ל ֹא ְתֻﬠֶנּה ט ְו ִנְכ ְרָתה וגו‬7,‫ְוֶנֱאַמר ח‬ ‫יב‬.‫ וְּשִׁתָיּה ִבְּכַלל ֲאִכיָלה‬,"'‫"ַוְיַﬠְנּ ַוַיּ ְרִﬠיֶב ַוַיֲּאִכיְל וגו‬ ‫ ַאף ַﬠל ִפּי ֶשַׁגּם ֵהם ִנְקָרִאים ִﬠנּוּי ִלְפָﬠִמים ְכּמוֹ ֶשָׁלְּמדוּ ֲחָכִמים יג‬,‫ֲאָבל ְרִחיָצה ְוִסיָכה וּ ְנִﬠיַלת ַהַסְּנָדּל ְוַתְשִׁמישׁ ַהִמָּטּה‬ ‫ וִּמָכּל‬.‫ ִמָכּל ָמקוֹם ְסַתם ִﬠנּוּי ל ֹא ֶנֱאַמר ְבֹּרב ַהְפָּﬠִמים ֶאָלּא ַﬠל ְמִניַﬠת ֲאִכיָלה וְּשִׁתָיּה ִבְּלַבד‬10,‫ִמִמְּדַרשׁ ַהְפּסוִּקים‬

12/20/2020, 12:50 PM

Shulchan Aruch: Chapter 611 - Restrictions Observed on the Night of Y...

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12,‫ ֶשֶׁנֱּאַמר טו‬11,‫יד‬,‫ ְלִפיָכ ַגּם ֵהם ֲאסוּ ִרים ְבּיוֹם ַהִכּפּוּ ִרים ִמן ַהתּוָֹרה‬,‫ָמקוֹם ֵכּיָון ֶשַׁגּם ֵהם ִנְקָרִאים ִﬠנּוּי ִלְפָﬠִמים‬ ‫ ְבֵּפרוּשׁ ַהָפּסוּק ְשׁבוּת ִמָכּל ָדָּבר ֶשׁ ִנְּקָרא ִﬠנּוּי ִלְפָﬠִמים‬13,‫ ְוִקְבּלוּ ֲחָכִמים טז‬,"‫"ַשַׁבּת ַשָׁבּתוֹן‬: 3 The Torah entrusted [the interpretation of] the prohibition of these matters to the Sages, who allowed certain leniencies as appeared appropriate to them, as will be explained below,14 with G-d’s help. ‫יח וְּכמוֹ‬,‫ ְוֵהם ֵהֵקלּוּ ָבֶּהם ַכָּמּה ֻקלּוֹת ְכּמוֹ ֶשָׁהָיה ִנ ְרֶאה ְבֵּﬠיֵניֶהם ְלָהֵקל‬,‫ג ְוִאסּוּר ְדָּב ִרים ֵאלּוּ יז ָמַסר ַהָכּתוּב ַלֲחָכִמים‬ ‫ ְבֶּﬠְזַרת ה‬14,‫'ֶשׁ ִיְּתָבֵּאר ְלָפֵנינוּ יט‬: 4 What does [the prohibition against] work imply? Any [activity] for which one is liable15 on Shabbos, one is liable for on Yom Kippur. Any activity for which one is not liable if it is performed on Shabbos, but which is nevertheless forbidden,16 is in the same category on Yom Kippur. [One difference is that a person who] intentionally performs [a forbidden labor on] Shabbos is liable for execution by stoning, while with regard to Yom Kippur he is liable for kares.17 [In addition], all the prohibitions against transferring [articles from one domain to another] that apply on Shabbos18 apply as well on Yom Kippur.19 And any article that may not be moved [within one’s own domain]20 on Shabbos may not be moved on Yom Kippur. ‫ ְוָכל ֶשְׁבַּשָׁבּת ָפּטוּר ֲאָבל‬,‫ ָﬠֶליָה ְבַּשָׁבּת – ַחָיִּבים ָﬠֶליָה ְבּיוֹם ַהִכּפּוּ ִרים‬15‫ד ְמָלאָכה ֵכּיַצד? כ ָכּל ְמָלאָכה ֶשַׁחָיִּבים‬ ‫ ְוָכל ִאסּוֵּרי‬17,‫כא‬.‫ ֶאָלּא ֶשַׁשָּׁבּת ְזדוֹנוֹ ְסִקיָלה ְויוֹם ַהִכּפּוּ ִרים ְזדוֹנוֹ ָכֵּרת‬,‫ – הוּא ַגּם ֵכּן ְבּיוֹם ַהִכּפּוּ ִרים‬16‫ָאסוּר‬ ‫ ְבַּשָׁבּת – ָאסוּר ְלַטְלְטלוֹ ְבּיוֹם‬20‫ ְוָכל ָדָּבר ֶשָׁאסוּר ְלַטְלְטלוֹ‬19,‫כב‬.‫ נוֲֹהִגין ַגּם ֵכּן ְבּיוֹם ַהִכּפּוּ ִרים‬18‫הוָֹצאוֹת ַשָׁבּת‬ ‫כג‬:‫ַהִכּפּוּ ִרים‬ 5 [The Sages,] however, granted [several] leniencies [on Yom Kippur],21 allowing one to prepare a vegetable, i.e., to remove the leaves from the stalk to make them even, so that they will be ready to cut. Similarly, they may be rinsed so that they will be ready to cook immediately in the evening.22 Similarly, nuts may be cracked open23 so that they will ready to eat in the evening and there will be no need to take the trouble [to prepare them] in the evening. All of these activities are forbidden on Shabbos because one would be taking the trouble of preparing for a weekday on Shabbos, [and] these foods are not needed that day until the evening. Nevertheless, [the Sages] permitted these activities on Yom Kippur because they are essential to life24 — so that one would not have to take the trouble of doing these tasks on the night [following Yom Kippur] before he eats, for it would cause him anguish25 to do them while [still] fasting. ‫כד ְדַּה ְינוּ ְלַנֵתּק ֶהָﬠִלים ִמן ַהְקָּלִחים ְכֵּדי ְלַהְשׁווָֹתם ֶשׁ ִיְּהיוּ מוָּכ ִנים‬,‫ ֶשִׁהִתּירוּ ִלְק ֹנב ֶיֶרק‬21,‫ה ֶאָלּא ֶשָׁבֶּזה ֵהֵקלּוּ בּוֹ‬ ‫ ְכֵּדי ֶשׁ ִיְּהיוּ מוָּכ ִנים‬23,‫ ְוֵכן ִלְפֹצַﬠ ֱאגוִֹזים כז‬22,‫כה ְוֵכן ְלָהִדיַח אוֹתוֹ כו ֶשִׁיְּהֶיה מוָּכן ְלַבְשּׁלוֹ ָבֶּﬠֶרב ִמָיּד‬,‫ְלָחְתָכם‬ ‫ ֶשֲׁהֵרי הוּא טוֵֹרַח וֵּמִכין‬,‫ ְוָכל ְדָּב ִרים ֵאלּוּ ַאף ַﬠל ִפּי ֶשֲׁאסוּ ִרים ְבַּשָׁבּת‬.‫כח ְול ֹא ִיְצָטֵר ִלְטֹרַח ָבֶּהן ָבֶּﬠֶרב‬,‫ַלֲאִכיַלת ֶﬠֶרב‬ ‫ ֶשׁלּ ֹא‬24,‫ל‬,‫ ִמָכּל ָמקוֹם ְבּיוֹם ַהִכּפּוּ ִרים ִהִתּירוּ ִמשּׁוּם ִפּקּוַּח ֶנֶפשׁ‬,‫ִמַשָּׁבּת ְלֹחל כט ֵכּיָון ֶשֵׁאין ְצ ִריִכים ַהיּוֹם ַﬠד ָלֶﬠֶרב‬ ‫ ַבֲּﬠנוֹת ַנְפשׁוֹ ַבֲּﬠִשַׂיּת ְדָּב ִרים ֵאלּוּ ְכֶּשׁהוּא‬25,‫ִיְצָטֵר ִלְטֹרַח ִבְּדָב ִרים ֵאלּוּ ָבֶּﬠֶרב ֹקֶדם ֲאִכיָלתוֹ ְו ִיְהֶיה לוֹ ָﬠְגַמת ֶנֶפשׁ לא‬ ‫ְמֻﬠֶנּה‬: 6 The Sages permitted these activities only when Yom Kippur falls on a weekday;26 they did not permit them when [it] falls on Shabbos. They enacted this ordinance lest one do these activities on the other Shabbasos of the year, preparing [food] during the day [of Shabbos] to be eaten at night, not realizing that permission was granted on Yom Kippur [only] in order to spare anguish. 12/20/2020, 12:50 PM

Shulchan Aruch: Chapter 611 - Restrictions Observed on the Night of Y...

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‫לב ְגֵּזָרה‬,‫ ֲאָבל ְכֶּשָׁחל ְבַּשָׁבּת – ל ֹא ִהִתּירוּ ְדָּב ִרים ֵאלּוּ‬26,‫ו ְול ֹא ִהִתּירוּ ְדָּב ִרים ֵאלּוּ ֶאָלּא ְכֶּשָׁחל יוֹם ַהִכּפּוּ ִרים ְבֹּחל‬ ‫ ֶשׁלּ ֹא ַיְבִחין ֶשִׁהִתּירוּ לוֹ ְבּיוֹם ַהִכּפּוּ ִרים‬,‫ֶשָׁמּא ַיֲﬠֶשׂה ֵכּן ִבְּשָׁאר ַשְׁבּתוֹת ַהָשָּׁנה לג ֶשָׁיִּכין ַבּיּוֹם ַמה ֶשָּׁצּ ִרי ַלֲאִכיַלת ֶﬠֶרב‬ ‫ִמשּׁוּם ָﬠ ְגַמת ֶנֶפשׁ‬: 7 Even when Yom Kippur falls on a weekday, this permission was granted only from the late afternoon27 onward. At that time, there is no reason to be concerned lest one’s involvement with the preparation of food will cause him to forget that it is Yom Kippur and partake of it. For since it is in the late afternoon, close to the time when it is permitted to eat, i.e., the appearance of the stars, one will have the feeling that food is at hand.28 Before the late afternoon, by contrast, it is forbidden to become involved in the preparation of food for the night, lest one forget and partake of it. ‫ ִמשּׁוּם ֶשָׁאז ֵאין ָלֹחשׁ ֶשָׁמּא ַﬠל ְיֵדי‬27,‫לד‬,‫ז ֲאִפלּוּ ְבּיוֹם ַהִכּפּוּ ִרים ֶשָׁחל ְבֹּחל ל ֹא ִהִתּירוּ ֶאָלּא ִמן ַהִמּ ְנָחה וְּלַמְﬠָלה‬ ‫ ֵכּיָון ֶשׁהוּא ַאַחר ַהִמּ ְנָחה ֶשׁהוּא ָקרוֹב ְלֵﬠת ֶהֵתּר‬,‫ִהְתַﬠְסּקוּתוֹ ְבִּתקּוּן ַהַמֲּאָכל ִיְשַׁכּח ֶשׁהוּא יוֹם ַהִכּפּוּ ִרים ְוי ֹאַכל ִמֶמּנּוּ‬ ‫ ֲאָבל ֹקֶדם ַהִמּ ְנָחה – ָאסוּר לוֹ ְלִהְתַﬠֵסּק ְבִּתקּוֵּני‬28.‫ֲאִכיָלה ְדַּה ְינוּ ֵצאת ַהכּוָֹכִבים ְודוֶֹמה לוֹ ְכִּמי ֶשֵׁיּשׁ לוֹ ַפּת ְבַּסלּוֹ‬ ‫לה‬:‫ ֶשָׁמּא ִיְשַׁכּח ְוי ֹאַכל ִמֶמּנּוּ‬,‫ַהַמֲּאָכל ֶשׁל ֶﬠֶרב‬ 8 In the present era, it has become universal Jewish custom to forbid the preparation of vegetables and the cracking of nuts. This also applies to other ways of preparing food for the evening, even in the late afternoon. [The rationale for this stringency is that] in the later generations, people wrongfully began to rush and perform these activities even before the late afternoon.29 [The Sages] therefore ruled stringently and forbade these activities even in the late afternoon. ‫ ֲאִפלּוּ ַאַחר‬,‫לו ְוהוּא ַהִדּין ְשָׁאר ִתּקּוֵּני ַמֲאָכִלים ֶשׁל ֶﬠֶרב‬,‫ח ַﬠְכָשׁו ָנֲהגוּ ָכּל ִיְשָׂרֵאל ֶלֱאֹסר ְק ִניַבת ֶיֶרק ְוַהְפָצַﬠת ֱאגוִֹזים‬ ‫ ְלִפיָכ ֶהְחִמירוּ ֲﬠֵליֶהם‬29,‫ ְלִפי ֶשְׁבּדוֹרוֹת ַאֲחרוֹ ִנים ִהְתִחילוּ ְלַקְלֵקל ְלַמֵהר ְוַלֲﬠשׂוֹת ְדָּב ִרים ֵאלּוּ ֹקֶדם ַהִמְּנָחה‬,‫ַהִמְּנָחה‬ ‫לז‬:‫ְוָאְסרוּ ֲאִפלּוּ ְלַאַחר ַהִמּ ְנָחה‬ 9 To what does [this prohibition] apply? To activities that involve the preparation of food. Throughout the day, however, food may be touched30 — unlike chametz,31 which may not be touched on Pesach. Since on Pesach one is allowed to eat other foods, there is reason for concern that [if he is allowed to] touch chametz he will forget the prohibition against it and partake of it, too, for during those days he is not at all withdrawn and isolated from eating. On Yom Kippur, by contrast, since one is entirely withdrawn and isolated from eating, there is no cause for concern lest he forget and eat, unless he is involved in preparing food for consumption. When, by contrast, one merely touches food, this is no cause for concern. For this reason it is permitted to serve children food, even though they could take it alone without the adults having to touch it. If a child cannot eat unless an adult prepares the food for him, the adult is allowed to prepare it,32 since it is impossible for the child to eat without this preparation. ‫ ְוֵאינוֹ דּוֶֹמה‬30,‫לט‬,‫לח ֲאָבל ִלַגּע ָבֳּאָכִלין – ֻמָתּר ָכּל ַהיּוֹם‬,‫ט ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבִּהְתַﬠְסּקוּת ְבִּתקּוֵּני ַהַמֲּאָכל‬ ‫מ ְלִפי ֶשְׁבֶּפַסח הוּא אוֶֹכל ְשָׁאר ְדָּב ִרים – חוְֹשִׁשׁין ֶשָׁמּא ִיְשַׁכּח ִאסּוּר ָחֵמץ ְבֶּפַסח‬,‫ ֶשָׁאסוּר ִלַגּע בּוֹ ְבֶּפַסח‬31‫ְלָחֵמץ‬ ‫ ַמה ֶשֵּׁאין ֵכּן ְבּיוֹם ַהִכּפּוּ ִרים ֶשׁהוּא‬,‫ ֵכּיָון ֶשְׁבָּיִמים ֵאלּוּ ֵאיֶננּוּ ָפּרוּשׁ וֻּמְבָדּל ְכָּלל ֵמֲאִכיָלה‬,‫ְוי ֹאַכל ַגּם ֶאת ֶזה ֶשׁנּוֵֹגַﬠ‬ ‫מא ֶאָלּא ִאם ֵכּן הוּא ִמְתַﬠֵסּק ְבִּתקּוּן ַהַמֲּאָכל ְלַתְקּנוֹ‬,‫ָפּרוּשׁ וֻּמְבָדּל ֵמֲאִכיָלה ְלַגְמֵרי – ֵאין חוְֹשִׁשׁין ֶשָׁמּא ִיְשַׁכּח ְוי ֹאַכל‬ ‫ ֲאָבל ִבּ ְנִגיָﬠה ְבָּﬠְלָמא – ֵאין חוְֹשִׁשׁין ְלָכ‬,‫וְּלַהְכִשׁירוֹ ַלֲאִכיָלה‬. ‫מג ְוִאם‬.‫מב ַאף ַﬠל ִפּי ֶשַׁהְקַּטִנּים ְיכוִֹלים ִלֹטּל ְבַּﬠְצָמן ִמְבִּלי ֶשִׁיְּגּעוּ ַהְגּדוִֹלים ַבַּמֲּאָכל‬,‫וְּלִפיָכ ֻמָתּר ִלֵתּן ַלְקַּט ִנּים ֶלֱאֹכל‬ ‫ֵאין ַהָקָּטן ָיכוֹל ֶלֱאֹכל ֶאָלּא ִאם ֵכּן ִיְתַﬠֵסּק ַהָגּדוֹל ְבִּתקּוּן ַהַמֲּאָכל ְלַהְכִשׁירוֹ וְּלַתְקּנוֹ ַלֲאִכיַלת ַהָקָּטן – ֻמָתּר לוֹ‬ 12/20/2020, 12:50 PM

Shulchan Aruch: Chapter 611 - Restrictions Observed on the Night of Y...

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‫ ֵכּיָון ֶשִׁאי ֶאְפָשׁר ַלָקָּטן ְלָאְכלוֹ ִמַבְּלֲﬠֵדי ִתּקּוּן ֶזה‬32,‫ְלַתְקּנוֹ‬: 10 It is customary to allow young children to play with nuts on a table, as spoken of in sec. 338[:6]. One should not raise any objection to this, even [if they play in this manner] before the late afternoon. ‫מז‬:‫ ְוֵאין ִלְמחוֹת ְבָּיָדם ֲאִפלּוּ ֹקֶדם ִמ ְנָחה‬,‫מו‬,‫מה ַﬠֵיּן ִסיָמן של"ח‬,‫י ְוָנֲהגוּ ֶשַׁהִתּינוֹקוֹת ְמַשֲׂחִקין ָבֱּאגוִֹזים מד ַﬠל ַהֻשְּׁלָחן‬

12/20/2020, 12:50 PM

Shulchan Aruch: Chapter 612 - [Prohibition] of Eating on Yom Kippur an...

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Shulchan Aruch: Chapter 612 - [Prohibition] of Eating on Yom Kippur and the [Minimum] Quantity [for which one is Liable] By Rabbi Schneur Zalman of Liadi

SECTION 612 The [Prohibition] of Eating on Yom Kippur and the [Minimum] Quantity [for which one is Liable]. (1–16) ‫סימן תריב ִשׁעוּר ֲאִכיָלה ְבּיוֹם ַהִכּפּוּ ִרים ְוִשׁעוּר ַכּמּוָּתהּ וּבוֹ ט"ז ְסִﬠיִפים‬: 1 What does [the prohibition against] eating involve? If, on Yom Kippur, one eats a quantity1 of food that puts his mind at ease when hungry,2 he is liable for kares,3 as it is written,4 “Any person who will not afflict himself [on that very day will be cut off from his people].” And after eating this quantity of food, one will not feel afflicted.”5 Our Sages received the tradition as a halachah transmitted to Moshe at Sinai that this quantity is the size of a large date,6 which is slightly less than the size of an egg.7 This measure applies for everyone, whether a dwarf, or Og, King of Bashan.8 For whenever anyone is hungry, his mind will be put at ease by eating this amount, except that the mind of Og, King of Bashan, will be less at ease and the mind of any other person will be more at ease. ‫ – ַחָיּב ג‬3,‫ ֶשְׁכֶּשׁהוּא ָרֵﬠב ִתְּתַיֵשּׁב ָﬠָליו ַדְּﬠתּוֹ ַבֲּאִכיָלה זוֹ ב‬2‫ ֲאִכיָלה ֵכּיַצד? א ָהאוֵֹכל ְבּיוֹם ַהִכּפּוּ ִרים ִשׁעוּר‬1 ‫א‬ ‫ ְוִקְבּלוּ‬6,‫ו‬,‫ וְּכֶשׁאוֵֹכל ַכִּשּׁעוּר ַהֶזּה – ֲהֵרי ֵאינוֹ ְמֻﬠֶנּה‬,"'‫ "ִכּי ָכל ַהֶנֶּפשׁ ֲאֶשׁר ל ֹא ְתֻּﬠֶנּה וגו‬5,‫ ֶשֶׁנֱּאַמר ה‬4,‫ד‬,‫ָכֵּרת‬ ‫ ְוִשׁעוּר ֶזה ָשֶׁוה‬8.‫ ְוהוּא ָפּחוֹת י ְמַﬠט יא ִמַכֵּבּיָצה‬7,‫ט‬,‫ֲחָכִמים ֲהָלָכה ְלֹמֶשׁה ִמִסּיַני ז ֶשִׁשּׁעוּר ֶזה הוּא ְכּכוֶֹתֶבת ח ַהַגָּסּה‬ ‫ ֶאָלּא‬,‫ ְלִפי ֶשָׁכּל ָאָדם ְכֶּשׁ ִיּ ְרַﬠב ִתְּתַיֵשּׁב ָﬠָליו ַדְּﬠתּוֹ ַבֲּאִכיָלה ַכִּשּׁעוּר ַהֶזּה‬9,‫ ֵבּין ְלַנָנּס ֵבּין ְלעוֹג ֶמֶל ַהָבָּשׁן‬,‫ְלָכל ָאָדם‬ ‫יב‬:‫ֶשׁעוֹג ֶמֶל ַהָבָּשׁן ִתְּתַיֵשּׁב ַדְּﬠתּוֹ ְמַﬠט וְּשָׁאר ָכּל ָאָדם ִמְתַיֶשֶּׁבת ַדְּﬠָתּם ַה ְרֵבּה‬ 2 All foods9 combine together to complete this measure,10 but not food and drink. If one ate half a measure [of food] and drank half a measure [of a liquid],11 [the two] do not combine, because his mind will not be set at ease in this manner. Nevertheless, if one [ate] a vegetable with its brine or meat with salt on it, the brine and the salt are counted as part of the [minimum] measure, for any liquid used to prepare food [for consumption] is considered as the food itself. ‫ ֲאָבל ֳאָכִלין וַּמְשִׁקין יד ֶשָׁאַכל ֲחִצי ִשׁעוּר ְוָשָׁתה ֲחִצי‬11,‫יג‬.‫ ִמְצָט ְרִפין ֶזה ִﬠם ֶזה ְלַהְשִׁלים ְלִשׁעוּר ֶזה‬10‫ב ָכּל ָהֳאָכִלין‬ ‫ ְוֵכן ָבָּשׂר ִﬠם‬,‫טז ֲאָבל ָהאוֵֹכל ֶיֶרק ִﬠם ַהִצּיר ֶשָׁﬠָליו‬. ‫ ְלִפי ֶשֵׁאין ַדְּﬠתּוֹ ִמְתַיֶשֶּׁבת ְבָּכ‬,‫ – ֵאין ִמְצָט ְרִפין‬12,‫ִשׁעוּר טו‬ ‫יז ְלִפי ֶשָׁכּל ַמְשֶׁקה ַהָבּא ְלַהְכִשׁיר ֶאת ָהֹאֵכל – ֲהֵרי‬,‫ַהֶמַּלח ֶשָׁﬠָליו – ֲהֵרי ַהִצּיר ְוַהֶמַּלח ִמְצָט ְרִפין ְלַהְשִׁלים ִלְכִשׁעוּר‬ ‫יח‬:‫הוּא ְכֹּאֶכל‬ 3 If one ate twice, the two times are both counted [toward the minimum measure]; e.g., if one ate a small amount, stopped, and then ate a small amount again, [and continued doing this] until he had eaten the minimum measure, [everything he ate] 12/20/2020, 12:50 PM

Shulchan Aruch: Chapter 612 - [Prohibition] of Eating on Yom Kippur an...

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is counted [toward the total and he is liable]. [The above applies only] when the [total] time he ate, from beginning to end, did not extend over more than kdei achilas pras, the time it takes to eat a pras (i.e., half a loaf of bread). If, however, [his eating] extended over more than the time it takes to eat half a loaf of bread, [the two or more times he ate] are not counted together, because one’s mind will not be set at ease by eating interruptedly in this manner ‫ ְוהוּא ֶשׁלּ ֹא‬,‫ ְכּגוֹן ֶשָׁאַכל ְמַﬠט ְוִהְפִסיק ְוָחַזר ְוָאַכל ְמַﬠט ַﬠד ֶשִׁהְשִׁלים ְלַכִשּׁיעוּר – ִמְצָט ְרִפין‬,‫ג ְשֵׁתּי ֲאִכילוֹת ִמְצָט ְרפוֹת‬ ‫ ֲאָבל ִאם‬,(‫ָשָׁה]ה[ ִמְתִּחַלּת ֲאִכיָלה ִראשׁוָֹנה ַﬠד סוֹף ֲאִכיָלה ַאֲחרוָֹנה יוֵֹתר ִמְכֵּדי ֲאִכיַלת ְפָּרס )ֵפּרוּשׁ יט ֲחִצי ִכַּכּר ֶלֶחם‬ ‫כא‬:‫כ ְלִפי ֶשֵׁאין ַדְּﬠתּוֹ ִמְתַיֶשֶּׁבת ַבֲּאִכיָלה ֻמְפֶסֶקת ָכּזוֹ‬,‫ָשָׁה]ה[ יוֵֹתר ִמְכֵּדי ֲאִכיַלת ְפָּרס – ֵאין ִמְצָט ְרִפין‬ 4 This measure [of time — the time it takes to eat] half a loaf of bread — which [relates to the prohibition against eating on] Yom Kippur and to all Torah prohibitions [involving eating], whether of Scriptural or Rabbinic authority, is [a matter of dispute]. According to some authorities, [half a loaf of bread is] equivalent to four eggs, while according to others, it is equivalent to three amplysized eggs; i.e., [the volume of the contents of the eggs is estimated] generously, not scantily. With regard to actual practice, in questions of Scriptural Law one should follow the more stringent view, and in questions of Rabbinic Law one should follow the more lenient view.12 ‫ ֵישׁ‬,‫ ֵבּין ֶשֵׁהן ִמן ַהתּוָֹרה ֵבּין ֶשֵׁהן ִמִדְּבֵרי סוְֹפ ִרים‬,‫ד ִשׁעוּר ֲאִכיַלת ְפָּרס ֶשָׁאְמרוּ ְבּיוֹם ַהִכּפּוּ ִרים וְּבָכל ִאסּוֵּרי תּוָֹרה‬ ‫כד ְכּלוַֹמר ְבִּמלּוּי וְּבֶרַוח ְול ֹא‬,‫ ְוֵישׁ אוְֹמ ִרים כג ֶשׁהוּא ְכּמוֹ ג' ֵבּיִצים שׂוֲֹחקוֹת‬,‫אוְֹמ ִרים כב ֶשׁהוּא ְכּמוֹ ד' ֵבּיִצים‬ ‫כו ְוָכל ֶשׁהוּא ְבֶּשׁל ִדְּבֵריֶהם – ַהֵלּ ַאַחר‬,‫ ָכּל ֶשׁהוּא ְבֶּשׁל תּוָֹרה – ַהֵלּ ַאַחר ַהַמְּחִמיר‬,‫כה וְּלִﬠְנַין ֲהָלָכה‬.‫ְבִּצְמצוּם‬ 13,‫כז‬:‫ַהֵמֵּקל‬ 5 [Suppose] a person overate [grossly]13 on Yom Kippur; for example, after eating substantially during the day before the onset of Yom Kippur,14 he ate again immediately at the beginning of the night of Yom Kippur, while still satisfied and full from eating during the day of erev Yom Kippur. Since he does not benefit at all from overeating in this manner and it harms his body, he is not liable for kares.15 [The rationale: the above-quoted verse concerning] “any person who will not afflict himself” implies that [the punishment of kares] does not apply to one who harms his body through eating, for he is afflicted. ‫ ָאַכל ִמָיּד ְבּיוֹם‬15‫ ְכּגוֹן ֶשְׁלַּאַחר ֶשָׁאַכל ַה ְרֵבּה ְבֶּﬠֶרב יוֹם ַהִכּפּוּ ִרים‬14,‫כח‬,‫ה ָהאוֵֹכל ְבּיוֹם ַהִכּפּוּ ִרים ֲאִכיָלה ַגָּסּה‬ ‫ל‬,‫כט ְוֵאינוֹ ֶנֱהֶנה ְכָּלל ֵמֲאִכיָלה ַגָּסּה זוֹ‬,‫ַהִכּפּוּ ִרים ִבְּתִחַלּת ַהַלּ ְיָלה ְכֶּשָׁהָיה ֲﬠַד ִין ָשֵׂבַﬠ וָּמֵלא ֵמֲאִכיַלת ֶﬠֶרב יוֹם ַהִכּפּוּ ִרים‬ ‫לד‬,‫ ֶשֶׁנֱּאַמר לב "ֲאֶשׁר ל ֹא ְתֻּﬠֶנּה" – ְפָּרט ְלַמִזּיק לג גּוּפוֹ ַבֲּאִכיָלה‬16,‫לא ְלִפיָכ הוּא ָפּטוּר ִמָכֵּרת‬,‫ְוִהיא ַמֶזֶּקת ְלגוּפוֹ‬ ‫לה‬:‫ֶשׁהוּא ְמֻﬠֶנּה‬ 6 When does the above apply? When one ate foods that are appropriate only for a person who is hungry. If, however, one ate foods that are also fit for a person who is sated, e.g., spiced and seasoned foods that give the body pleasure even when he is satisfied, he is liable even though he ate when sated, for “the stomach always makes room for a delicacy.”16 [The above applies] provided one did not eat so much on the day before Yom Kippur that he would find all kinds of food nauseating. If, however, he is nauseated by food, he is not liable16 even if he ate seasoned foods. There is no objective criterion as to whether any particular individal derives pleasure from overeating in this way.

12/20/2020, 12:50 PM

Shulchan Aruch: Chapter 612 - [Prohibition] of Eating on Yom Kippur an...

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‫ ֲאָבל ִאם ָאַכל ַמֲאָכִלים ָה ְראוּ ִיים ַאף‬,‫ו ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשָׁאַכל ַמֲאָכִלים ֶשֵׁאיָנם ְראוּ ִיים ֶאָלּא ְלִמי ֶשׁהוּא ָרֵﬠב‬ ‫לו ְכּגוֹן ַמֲאָכִלים ַהְמֻתָבִּלים ְוַהְמֻבָשִּׂמים לז ֶשֵׁיּשׁ ָבֶּהם ֲהָנָאה ַלגּוּף ַאף ַלָשֵּׂבַﬠ – ַחָיּב ַאף ַﬠל ִפּי ֶשֲׁאָכָלן‬,‫ְלִמי ֶשׁהוּא ָשֵׂבַﬠ‬ ‫ ְוהוּא ֶשׁלּ ֹא ָאַכל ַה ְרֵבּה ָכּל ָכּ ְבֶּﬠֶרב יוֹם ַהִכּפּוּ ִרים ַﬠד ֶשָׁיּקוּץ ְבָּכל ִמיֵני‬17,‫לט‬.‫לח ְדַּר ְוָחא ְלִביסּוָּמא ָשִׁכיַח‬,‫שַּׂבע‬ ֹ ‫ַﬠל ַה‬ ‫ ְוֵאין ָדָּבר ֶזה ָתּלוּי ֶאָלּא ְלִפי ַמה ֶשַּׁמּ ְרִגּישׁ‬16,‫מ‬,‫ ֲאָבל ִאם ָקץ ִבְּמזוֹנוֹ ַאף ַﬠל ִפּי ֶשָׁאַכל ַמֲאָכל ְמֻבָשּׂם – ָפּטוּר‬,‫ָמזוֹן‬ ‫ְבַּנְפשׁוֹ מא ִאם ֵישׁ לוֹ ֲהָנָאה ַבֲּאִכיָלה ַגָּסּה זוֹ‬: 7 Deriving pleasure from eating and drinking on Yom Kippur is forbidden even when one does not actually eat or drink;17 for example, he tastes food with his palate and then spits it out. This applies even with regard to substances that are not fit to be eaten. For example, it is forbidden to taste wood with a spicy or sweet taste18 in order to moisten one’s throat [even though] one spits it out afterwards, as stated in sec. 567.19 By contrast, it is permissible to smell all types of fragrances on Yom Kippur, because fragrance is not a substance from which the body derives any pleasure;20 only the soul derives pleasure from it. Hence it is not forbidden on Yom Kippur. Indeed, it is desirable to smell [fragrances] on Yom Kippur in order to complete the sum of 100 blessings.21 ‫מב‬,‫ ְכּגוֹן ֶשׁטּוֵֹﬠם ַלֵח וּפוֵֹלט‬18,‫ז ֲהָנַאת ֲאִכיָלה וְּשִׁתָיּה ֲאסוָּרה ְבּיוֹם ַהִכּפּוּ ִרים ַאף ַﬠל ִפּי ֶשֵׁאינוֹ אוְֹכלוֹ ְושׁוֵֹתהוּ‬ ‫ ְכֵּדי ְלַלְחֵלַח ְגּרוֹנוֹ ְוִלְפ ט מג‬19‫ ְכּגוֹן ֲﬠֵצי ְבָּשִׂמים ְוֵﬠץ ָמתוֹק – ָאסוּר ִלְטֹעם‬,‫ַוֲאִפלּוּ ְדָּב ִרים ֶשֵׁאיָנם ְראוִּיים ַלֲאִכיָלה‬ 20,‫מד‬.‫ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תקס"ז‬ ‫ ֶאָלּא ַהְנָּשָׁמה‬21‫מה ְלִפי ֶשָׁהֵריַח הוּא ָדָּבר ֶשֵׁאין ַהגּוּף ֶנֱהֶנה ִמֶמּנּוּ ְכַּלל‬,‫ֲאָבל ֻמָתּר ְלָה ִריַח ָכּל ִמיֵני ֵריַח ְבּיוֹם ַהִכּפּוּ ִרים‬ 22,‫מז‬:‫ ְוַאְדַּרָבּא טוֹב ְלָה ִריַח ְכֵּדי ְלַמלּ ֹאות ִמ ְנַין ֵמָאה ְבָּרכוֹת‬,‫מו ְלִפיָכ ל ֹא ֶנֱאַסר ְבּיוֹם ַהִכּפּוּ ִרים‬,‫ִבְּלַבד ֶנֱהֵנית ִמֶמּנּוּ‬ 8 One who eats foods that are not fit for human consumption is not liable for kares,22 even if he ate a large amount. He is, however, given lashes for rebellious conduct.23 ‫ ֲאָבל ַמִכּין אוֹתוֹ‬23,‫ ַאף ַﬠל ִפּי ֶשָׁאַכל ַה ְרֵבּה ֵמֶהם – ָפּטוּר ִמן ַהָכֵּרת‬,‫ח ָאַכל ֳאָכִלים ֶשֵׁאיָנם ְראוּ ִיים מח ַלֲאִכיַלת ָאָדם‬ 24,‫מט‬:‫ַמַכּת ַמ ְרדּוּת‬ 9 If one ate the leaves that sprout from reeds, he is not liable, for these are not food for humans.24 25,‫נא‬:‫נ ְלִפי ֶשֵׁאיָנן ַמֲאַכל ָאָדם‬,‫ט ָאַכל ֲﬠֵלי ָק ִנּים – ָפּטוּר‬ 10 If one ate the buds of vines that budded before Rosh HaShanah, he is not liable,25 for they are considered as mere wood [and not food]. If they budded after Rosh HaShanah, they will still be soft on Yom Kippur and will be fit for human consumption. Therefore, if one ate them on Yom Kippur, he is liable. ‫נב ְוִאם ִלְבְלבוּ ַאַחר ר ֹאשׁ ַהָשָּׁנה נג ֲﬠַד ִין‬,‫ ְדֵּﬠץ ְבָּﬠְלָמא ֵהם‬25‫י ָאַכל לוְּלֵבי ְגָּפִנים ֶשִׁלְּבְלבוּ ֹקֶדם ר ֹאשׁ ַהָשָּׁנה – ָפּטוּר‬ ‫נה‬:‫נד וְּלִפיָכ ִאם ֲאָכָלן ְבּיוֹם ַהִכּפּוּ ִרים – ַחָיּב‬,‫ֵהם ַרִכּים ְבּיוֹם ַהִכּפּוּ ִרים וּ ְראוּ ִיים ַלֲאִכיַלת ָאָדם‬ 11 If one ate dried peppers or dry ginger he is not liable, because they are not fit to eat.25 If he ate them while they were moist, when they are fit to be eaten, he is liable. ‫נח ֶשָׁאז ֵהן‬,‫ ֲאָכָלן ְכֶּשֵׁהן ְרֻטִבּין‬26,‫נז‬.‫נו ְלִפי ֶשֵׁאיָנן ְראוּ ִיים ַלֲאִכיָלה‬,‫יא ָאַכל ִפְּלְפִּלין ְיֵבִשׁים ְוַז ְנְגִביל ָיֵבשׁ – ָפּטוּר‬ ‫ ְראוּ ִיים ַלֲאִכיָלה נט – ַחָיּב‬:

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Shulchan Aruch: Chapter 612 - [Prohibition] of Eating on Yom Kippur an...

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12 One who drinks a cheekful26 on Yom Kippur is liable.27 The measure of a cheekful is calculated for each person individually,28 a larger person according to his size, and a smaller person, according to his size. The intent is not an entire cheekful, but an amount such that if moved to one side of one’s mouth, it would look like a cheekful. For a person of average size, this comes to less than a quarter (revi’is) of a lug.29 ‫ ָכּל ָאָדם ְלִפי‬29‫ וְּמַשֲׁﬠ ִרין ִבְּמל ֹא ֻלְגָמיו ֶשׁל ַהשּׁוֶֹתה ַﬠְצמוֹ‬28,‫ס‬,‫ – ַחָיּב‬27‫יב ַהשּׁוֶֹתה ְבּיוֹם ַהִכּפּוּ ִרים ִכְּמל ֹא ֻלְגָמיו‬ ‫ ֶאָלּא ָכּל ֶשִׁאלּוּ ְמַסְלּקוֹ ְלַצד ֶאָחד ִמִפּיו‬,‫סב ְול ֹא ְמל ֹא ֻלְגָמיו ַמָמּשׁ‬,‫סא ַהָגּדוֹל ְלִפי ָגְּדלוֹ ְוַהָקָּטן ְלִפי ָקְטנוֹ‬,‫ַמה ֶשּׁהוּא‬ 30,‫סד‬:‫סג ְוהוּא ָפּחוֹת ֵמ ְרִביִﬠית ַה ג ְבָּאָדם ֵבּינוֹ ִני‬,‫ְוֵיָרֶאה ִכְּמל ֹא ֻלְגָמיו‬ 13 All liquids combine together to complete [the measure of] a cheekful.30 31,‫סה‬:‫יג ָכּל ַהַמְּשִׁקין ִמְצָט ְרִפין ֶזה ִﬠם ֶזה ְלַהְשִׁלים ִכְּמל ֹא ֻלְגָמיו‬ 14 (If one drank liquids that are not fit to drink, e.g., brine, fishbrine, or undiluted vinegar that is so strong that if poured on the ground it will bubble, he is not liable for kares31 even if he drank a large amount, though he is punishable32 by lashes for rebellious conduct. If, by contrast, he drank vinegar diluted with water, even if he drank only a cheekful, he is liable [for kares].)33 ‫ אוֹ ֹחֶמץ ַחי סח )ֵפּרוּשׁ סט‬,(‫ ְכּגוֹן ִציר אוֹ מוּ ְרָיס סו )ֵפּרוּשׁ סז ִציר ֶשׁל ָדִּגים‬,‫יד )ָשָׁתה ַמְשִׁקין ֶשֵׁאיָנם ְראוִּיים ִלְשִׁתָיּה‬ – ‫ע ַאף ַﬠל ִפּי ֶשָׁשָּׁתה ַה ְרֵבּה ֵמֶהן עא‬,‫ֶשֵׁאינוֹ ָמזוּג ְבַּמ ִים( ֶשׁהוּא ָחָזק ָכּל ָכּ ֶשִׁאם ַיְשִׁליכוּ אוֹתוֹ ַﬠל ָהָאֶרץ ְיַבְﬠֵבַּﬠ‬ ‫עג ֲאִפלּוּ ל ֹא ָשָׁתה ֶאָלּא‬,‫עב ֲאָבל ִאם ָשָׁתה ֹחֶמץ ָמזוּג ְבַּמ ִים‬.‫ ַמכּוֹת ַמ ְרדּוּת‬33‫ ֲאָבל ַמִכּין אוֹתוֹ‬32,‫ָפּטוּר ִמן ַהָכֵּרת‬ 34:(‫ִכְּמל ֹא ֻלְגָמיו עד – ַחָיּב‬ 15 Drinking at intervals is counted collectively [as contributing to the minimum measure]. For example, if one drank a little, paused briefly, and then drank again, and the combined measure of both drinks is a cheekful, he is liable. When does the above apply? When the [total] time he drank, from beginning to end, was not longer than the time it takes to drink a revi’is of a lug.34 If, however, [his drinking] extended over a longer [time], the [two times he drank] are not counted together [and he is not liable]. Some authorities maintain that [these times] do count together [and the individual is held liable], unless the [total] time he drank, from beginning to end, extended over longer than the time it takes to eat half a loaf of bread, as is the law with regard to counting sporadic eating [toward the minimum measure].35 With regard to actual practice, the initial and preferred option is to be stringent and rule according to the latter view, as will be explained in sec. 618;36 see that source. – ‫ ְכּגוֹן ֶשָׁשָּׁתה ְמַﬠט ְוִהְפִסיק ְמַﬠט ְוָחַזר ְוָשָׁתה ְמַﬠט וֵּבין ְשֵׁתּיֶהן ֵישׁ ִכְּמל ֹא ֻלְגָמיו‬,‫טו ְשִׁתיּוֹת ִמְצָט ְרפוֹת זוֹ ִﬠם זוֹ‬ ‫עה ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשׁלּ ֹא ָשָׁהה ִמְתִּחַלּת ְשִׁתָיּה ִראשׁוָֹנה ַﬠד סוֹף ְשִׁתָיּה ַאֲחרוָֹנה יוֵֹתר ִמְכֵּדי ְשִׁתַיּת ְרִביִﬠית‬.‫ַחָיּב‬ ‫עו‬.‫ ִאם ָשָׁהה יוֵֹתר ִמְכֵּדי ְשִׁתַיּת ְרִביִﬠית – ֵאין ִמְצָט ְרִפין‬,‫ ֲאָבל‬35‫ַה ג‬ ‫ְוֵישׁ אוְֹמ ִרים עז ֶשְׁלּעוָֹלם ֵהן ִמְצָט ְרִפין ֶאָלּא ִאם ֵכּן ָשָׁהה ִמְתִּחַלּת ְשִׁתָיּה ִראשׁוָֹנה ַﬠד סוֹף ְשִׁתָיּה ַאֲחרוָֹנה יוֵֹתר ִמְכֵּדי‬ 36,‫עח‬.‫ ְכּמוֹ ְבֵּצרוּף ְשֵׁתּי ֲאִכילוֹת‬,‫ֲאִכיַלת ְפָּרס‬ ‫ ַﬠֵיּן ָשׁם‬37,‫פ‬,‫ ֵישׁ ְלַהְחִמיר ְלַכְתִּחָלּה ְוִלְפֹסק ַכְּסָּבָרא ָהַאֲחרוָֹנה עט ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תרי"ח‬,‫וְּלִﬠְנַין ֲהָלָכה‬: 16 All of the measures mentioned in this section, whether for eating or for drinking, 12/20/2020, 12:50 PM

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were discussed [in the Talmud] only with regard to the obligation of bringing a sinoffering.37 (Today, too, they are significant, with regard to [feeding] a sick person whose life is in danger,38 as explained [in sec. 618:13-14].) As far as the prohibition itself is concerned, even if one ate or drank the smallest amount he has violated a Scriptural prohibition.39 This law applies to all the Torah’s prohibitions regarding which a measure was mentioned: there is a Scriptural prohibition against partaking of even the slightest amount [of such a substance].  ‫ ֵבּין ִשׁעוּר ֲאִכיָלה ֵבּין ִשׁעוּר ְשִׁתָיּה – ל ֹא ֶנֶאְמרוּ ֶאָלּא ְלִﬠ ְנַין ִחיּוּב ַחָטּאת‬,‫טז ָכּל ִשׁעוּ ִרין ַהָלּלוּ ֶשִׁנְּתָבֲּארוּ ְבִּסיָמן ֶזה‬ ‫ ֲאָבל ְלִﬠ ְנַין ִאסּוּר פד ֲאִפלּוּ‬,(‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ָשׁם פג‬39,‫ ) ְוַגם ָלנוּ ֵישׁ ָנְפָקא ִמַנּהּ ְלִﬠ ְנַין חוֶֹלה ֶשֵׁיּשׁ בּוֹ ַסָכָּנה פב‬38,‫פא‬ ‫ ְוֵכן ַהִדּין ְבָּכל ִאסּוּ ִרין ֶשַׁבּתּוָֹרה פו ֶשֶׁנֱּאַמר ָבֶּהם‬,‫ָאַכל ָכּל ֶשׁהוּא ְוָשָׁתה ָכּל ֶשׁהוּא פה – ֲהֵרי ָﬠָשׂה ִאסּוּר ִמן ַהתּוָֹרה‬ ‫ ֶשֲׁאִפלּוּ ְבַּמֶשּׁהוּ פז ֵמֶהן ֵישׁ ִאסּוּר ִמן ַהתּוָֹרה‬,‫ִשׁעוּ ִרים‬:

12/20/2020, 12:50 PM

Shulchan Aruch: Chapter 613 - Prohibition against Washing Oneself on...

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https://www.chabad.org/library/article_cdo/aid/3385308/jewish/Shulcha...

Shulchan Aruch: Chapter 613 - Prohibition against Washing Oneself on Yom Kippur By Rabbi Schneur Zalman of Liadi

SECTION 613 The Prohibition against Washing Oneself on Yom Kippur. (1–21) ‫סימן תריג ִאסּוּר ְרִחיָצה ְבּיוֹם ַהִכּפּוּ ִרים וּבוֹ כ"א ְסִﬠיִפים‬: 1 What does [the prohibition against] washing oneself involve? Any washing for pleasure is forbidden on Yom Kippur, in fulfillment [of the verse],1 “[Any person] who will not afflict himself [on that very day]….” Accordingly, it is forbidden to wash part of one’s body just as [it is forbidden to wash] the entire body,2 whether with hot water or cold. It is even forbidden to dip one’s finger in water. However, if one’s hands, feet, or another part of his body were soiled with mud or excrement, or if his nose bled, he may wash [that part], for he does not intend to derive pleasure [from this washing]. He must, however, be careful to wash only the part [of his body] that is soiled. ‫ג ְלִפיָכ ָאסוּר‬,"'‫ "ֲאֶשׁר ל ֹא ְתֻﬠֶנּה וגו‬1‫ ִמשּׁוּם‬,‫א ְרִחיָצה ֵכּיַצד? א ָכּל ְרִחיָצה ֶשׁל ַתֲּﬠנוּג ב ֲאסוָּרה ְבּיוֹם ַהִכּפּוּ ִרים‬ ‫ו‬.‫ה ַוֲאִפלּוּ ְלהוִֹשׁיט ֶאְצָבּעוֹ ְבַּמ ִים ָאסוּר‬,‫ ֵבּין ְבַּחִמּין ֵבּין ְבּצוֵֹנן‬2,‫ִל ְרֹחץ ִמְקָצת גּוּפוֹ ְכָּכל גּוּפוֹ ד‬ ‫ אוֹ ֶשָׁנַּטף ָדּם ֵמָחְטמוֹ י – ֻמָתּר‬,‫ֲאָבל ִאם ָהיוּ ָיָדיו ז אוֹ ַרְגָליו ח אוֹ ְשָׁאר ָמקוֹם ְבָּכל גּוּפוֹ ט ְמֻלְכָל ְבִּטיט אוֹ ְבּצוָֹאה‬ ‫יב‬:‫יא ַרק ֶשׁ ִיָּזֵּהר ֶשׁלּ ֹא ִי ְרֹחץ ֶאָלּא ָמקוֹם ַהְמֻטָנּף ִבְּלַבד‬,‫ ֵכּיָון ֶשֵׁאינוֹ ִמְתַכֵּוּן ְלַתֲﬠנוּג‬,‫ְלָרְחצוֹ‬ 2 Similarly, when rising from sleep in the morning, one should wash his hands three times [alternately] as stated in sec. 4[:4], for the reason stated in sec. 554,3 and recite the blessing al netilas yadayim. He should be careful not to wash beyond his fingers.4 He should not intend to derive pleasure from the washing, but only to remove the spirit of impurity from his hands. After drying the hands with a towel, one should wipe his eyes with it in order to remove “the bonds of sleep.”5  ‫ב ְוֵכן ַבֹּבֶּקר ְכֶּשֵׁנּעוֹר ִמְשָּׁנתוֹ – נוֵֹטל ָיָדיו יג ג' ְפָּﬠִמים ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ד' יד )ִמַטַּﬠם ֶשִׁנְּתָבֵּאר ְבִּסיָמן תקנ"ד‬ ‫ ְול ֹא ְיַכֵוּן ַלֲהָנַאת ְרִחיָצה יח‬4,‫יז‬,‫טז ְו ִיָזֵּהר ֶשׁלּ ֹא ִיֹטּל ֶאָלּא ַﬠד סוֹף ִקְשֵׁרי ֶאְצְבּעוָֹתיו‬."‫ ִויָבֵר "ַﬠל ְנִטיַלת ָיָד ִים‬,(3,‫טו‬ ‫ ְלַהֲﬠִביר ֵמֶהם ֶחְבֵלי‬,‫יט וְּלַאַחר ֶשׁ ִנֵּגּב ָיָדיו ַבַּמָּפּה – ַמֲﬠִביר ַהַמָּפּה ַﬠל ַגֵּבּי ֵﬠיָניו‬.‫ַרק ְלַהֲﬠִביר ָהרוַּח ָרָﬠה ֵמַﬠל ַהָיַּד ִים‬ 5,‫כ‬:‫ֵשָׁנה‬ 3 If one’s eyes are soiled and he is accustomed to washing them throughout the year, he may wash them in his ordinary manner without concern. Similarly, one who is delicate and will not feel at ease unless he cleans his face with water may [do so] on Yom Kippur. Nevertheless, the custom is to be stringent. Thus even a delicate person should not clean his face or his eyes with water unless [they] are soiled. Indeed, in such an instance, any person may wash [his face and eyes] in the manner that he does throughout the year. ‫ ְוֵכן ִמי‬.‫ג ְוִאם ֵישׁ ִלְכלוּ ַﬠל ַגֵּבּי ֵﬠיָניו כא ְוַד ְרכּוֹ ְלָרְחָצם ְבָּכל ְימוֹת ַהָשָּׁנה כב – רוֵֹחץ אוָֹתם ְכַּד ְרכּוֹ ְוֵאינוֹ חוֵֹשׁשׁ‬ 12/20/2020, 12:51 PM

Shulchan Aruch: Chapter 613 - Prohibition against Washing Oneself on...

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https://www.chabad.org/library/article_cdo/aid/3385308/jewish/Shulcha...

‫כג ֲאָבל ַהִמְּנָהג‬.‫ֶשׁהוּא ִאְסְט ִניס ְוֵאין ַדְּﬠתּוֹ ְמיֶֻשֶּׁבת ָﬠָליו ַﬠד ֶשְׁיַּקֵנַּח ָפָּניו ְבַּמ ִים – ֻמָתּר לוֹ ְלַקֵנַּח ְבַּמ ִים ְבּיוֹם ַהִכּפּוּ ִרים‬ ‫כד ֶאָלּא ִאם ֵכּן ֵישׁ ִלְפלוּף ַﬠל ָפָּניו אוֹ ַﬠל ַגֵּבּי‬,‫ְלַהְחִמיר ֶשֲׁאִפלּוּ ִמי ֶשׁהוּא ִאְסְט ִניס ֵאין ְמַקֵנַּח ָפָּניו ְול ֹא ֵﬠיָניו ְבַּמ ִים‬ ‫ ֶשָׁאז ֻמָתּר ְלָכל ָאָדם ִל ְרֹחץ כה ְכַּד ְרכּוֹ ְבָּכל ַהָשָּׁנה‬,‫ֵﬠיָניו‬: 4 If after urinating one used his hands to brush off drops of urine from his feet, or to cleanse himself after defecating, he may remove the dirt from his hands by washing them [only] for the length of his fingers. This will also enable him to recite the blessing Asher Yatzar with clean hands. If he did not use his hands to brush away [the drops of urine] or to cleanse himself, he should not wash his hands at all, for it is permitted to recite the blessing Asher Yatzar without washing one’s hands, since one’s hands have not been soiled. One who desires to wash his hands before reciting the blessing Asher Yatzar should brush away [the drops of urine] or cleanse himself [with his hands] so that he will be required to wash his hands. It is proper to conduct oneself in this manner so that one will be able to recite the blessing Asher Yatzar with clean and pure hands.6 ‫ אוֹ ֶשָׁﬠָשׂה ְצָרָכיו כו ְוִקַנּח ְבָּידוֹ כז – ֻמָתּר לוֹ‬,‫ד ִאם ֵהִטיל ֵמי ַר ְגַל ִים ְוִשְׁפֵשׁף ְבָּיָדיו ְלַהֲﬠִביר ַהִנּיצוֹצוֹת ֵמַﬠל ַר ְגָליו‬ ‫ל ֲאָבל ִאם‬.‫כט וְּכֵדי ְלָבֵר "ֲאֶשׁר ָיַצר" ְבָּיַד ִים ְנִקיּוֹת‬, ‫ִל ְרֹחץ ָיָדיו ַﬠד סוֹף ִקְשֵׁרי ֶאְצְבּעוָֹתיו כח ְלַהֲﬠִביר ֵמֶהן ַהִלְּכלוּ‬ ‫ ֵכּיָון ֶשׁלּ ֹא ִנְתַלְכְלכוּ‬,‫ ֶשֻׁמָּתּר ְלָבֵר "ֲאֶשׁר ָיַצר" ְבּל ֹא ְנִטיַלת ָיַד ִים‬,‫ל ֹא ִשְׁפֵשׁף ְול ֹא ִקַנּח ְבָּידוֹ – ל ֹא ִיֹטּל ָיָדיו ְכָּלל‬ ‫לב ְוֵכן ָנכוֹן‬,‫לא ְוָהרוֶֹצה ִלֹטּל ָיָדיו ֹקֶדם ֶשְׁיָּבֵר "ֲאֶשׁר ָיַצר" – ְיַשְׁפֵשׁף ְבָּידוֹ ִויַקַנּח ְכֵּדי ֶשִׁיְּצָטֵר ִלֹטּל ָיָדיו‬.‫ָיָדיו‬ 6,‫לג‬:‫ַלֲﬠשׂוֹת ְכֵּדי ְלָבֵר "ֲאֶשׁר ָיַצר" ְבָּיַד ִים ְנִקיּוֹת וְּטהוֹרוֹת‬ 5 When do the above [restrictions against washing] apply? On the night of Yom Kippur after prayer. [At night,] before prayer, or during the day — since we pray throughout the day — one may wash his hands until the ends of his fingers after urinating even if he did not brush away [the drops of urine] with his hands, or after defecating even if he did not clean himself with his hands. [The rationale is that] it is a mitzvah to pray with hands that have been purified through washing, as it is written,7 “Prepare yourself before your G-d, O Israel.” ‫לו‬,‫לה אוֹ ַבּיוֹם ֶשִׁמְּתַפְּלִלין ָכּל ַהיּוֹם‬,‫ ֲאָבל ֹקֶדם ַהְתִּפָלּה‬,‫ה ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבֵּליל יוֹם ַהִכּפּוּ ִרים לד ַאַחר ַהְתִּפָלּה‬ ‫ אוֹ ֶשָׁﬠָשׂה ְצָרָכיו ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִקַנּח ְבָּידוֹ – ֻמָתּר ִלֹטּל ָיָדיו לז ַﬠד סוֹף‬,‫ִאם ֵהִטיל ַמ ִים ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִשְׁפֵשׁף ְבָּיָדיו‬ ‫ "ִהכּוֹן ִלְקַראת ֱא ֶהי ִיְשָׂרֵאל‬7,‫לט ֶשֶׁנֱּאַמר מ‬,‫לח ֶשִׁמְּצָוה ְלִהְתַפֵּלּל ְבָּיַד ִים ְטהוֹרוֹת ִבּ ְרִחיָצה‬,‫"ִקְשֵׁרי ֶאְצְבּעוָֹתיו‬: 6 Similarly, a kohen who ascends the dais [before the Ark] should wash his hands [before the Priestly Blessing] even though he already washed his hands in the morning.8 A Levite as well — in places where Levites wash their own hands [alternately] before pouring water over the hands of the kohanim9 — may wash his hands [at this time] on Yom Kippur, since his intent is not to derive pleasure. For this reason, one who has just arrived from a long trek and whose feet are weary may wash them, for his intent is solely for healing.10 Similar laws apply in all analogous situations. ‫ ְוֵכן ַהֵלּ ִוי מג ְבָּמקוֹם ֶשׁנּוֲֹהִגין‬8,‫מב‬.‫מא ַאף ַﬠל ִפּי ֶשָׁנַּטל ָיָדיו ֹקֶדם ַהְתִּפָלּה‬,‫ו ְוֵכן ֹכֵּהן ָהעוֶֹלה ַלדּוָּכן – נוֵֹטל ָיָדיו‬ ‫מה‬.‫ ֵכּיָון ֶשֵׁאינוֹ ִמְתַכֵּוּן ְלַתֲﬠנוּג‬,‫ – ֻמָתּר לוֹ ִלֹטּל ְבּיוֹם ַהִכּפּוּ ִרים‬9,‫ֶשַׁהֵלּ ִוי נוֵֹטל ָיָדיו ֹקֶדם ֶשׁיּוֵֹצק ַמ ִים ַﬠל ְיֵדי ַהֹכֵּהן מד‬ ‫ ְוֵכן ָכּל ְכּיוֵֹצא ְבֶּזה‬10,‫מו ֵכּיָון ֶשֵׁאינוֹ ִמְתַכֵּוּן ֶאָלּא ִל ְרפוָּאה‬,‫וְּלִפיָכ ַהָבּא ִמן ַהֶדֶּר ְוַרְגָליו ֵכּהוֹת – ֻמָתּר ְלָרְחָצן‬: 7 It is forbidden to rinse one’s mouth on Yom Kippur, as explained in sec. 567. Note [the ruling] there.11

12/20/2020, 12:51 PM

Shulchan Aruch: Chapter 613 - Prohibition against Washing Oneself on...

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11:‫מח ַﬠֵיּן ָשׁם‬,‫ז ָאסוּר ִל ְרֹחץ ִפּיו ְבּיוֹם ַהִכּפּוּ ִרים מז ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תקס"ז‬ 8 One who goes out to the House of Study, or to welcome his father or teacher or someone whose scholarship surpasses his own, or to attend to the needs of another mitzvah, may wade through water up to his neck.12 [This applies] both when going and when returning.13 He need not be concerned about the prohibition against bathing on Yom Kippur, because he is going out in order to perform a mitzvah. Moreover, he is not [entering the water] for the sake of pleasure. However, he must deviate from the manner in which people commonly cross the water on a weekday; [for example,] he should not raise his hands under the hem of his cloak in order to lift it a little, as is done by anyone who wades through water on a weekday. Through this deviation he will recall that this is not a weekday and hence will not wring out his clothes inadvertently. Soaking clothes in water is considered laundering even if they are not wrung out, as stated in sec. 302[:20-21]. Wading through water on Yom Kippur was nevertheless permitted, because soaking clothes is considered equivalent to laundering only if they were soiled before being soaked, as stated in sec. 302. Note the explanation there. ‫נ אוֹ ְלָצ ְרֵכי ְשָׁאר ִמְצווֹת נא‬,‫מט אוֹ ְלַהְקִבּיל ְפֵּני ָאִביו אוֹ ְפֵּני ַרבּוֹ אוֹ ִמי ֶשָׁגּדוֹל ִמֶמּנּוּ ְבָּחְכָמה‬,‫ח ַההוֵֹל ְלֵבית ַהִמְּדָרשׁ‬ ,‫ ְוֵאין חוֵֹשׁשׁ ִמשּׁוּם ִאסּוּר ְרִחיָצה נב ְבּיוֹם ַהִכּפּוּ ִרים‬13,‫ ֵבּין ַבֲּהִליָכה ֵבּין ַבֲּחָזָרה‬12,‫– ָיכוֹל ַלֲﬠֹבר ַבַּמּ ִים ַﬠד ַצָוּארוֹ‬ ‫ ְדַּה ְינוּ ֶשׁלּ ֹא‬,‫נד וִּבְלַבד ֶשַׁיֲּﬠֶשׂה ִשׁנּוּי נה ִמָכּל עוֵֹבר ַבַּמּ ִים ְבֹּחל‬.‫נג ְועוֹד ֶשֵׁאינוֹ ִמְתַכֵּוּן ְלַתֲﬠנוּג‬,‫ֵכּיָון ֶשׁהוֵֹל ִלְדַבר ִמְצָוה‬ ‫ ְכֵּדי ֶשַׁﬠל ְיֵדי ַהִשּׁנּוּי‬,‫יוִֹציא ָיָדיו ִמַתַּחת ְשַׂפת ֲחלוּקוֹ נו ְכֵּדי ְלַהְגִבּיַהּ ֲחלוּקוֹ ְמַﬠט נז ְכּמוֹ ֶשׁעוִֹשׂין ָכּל עוְֹבֵרי ַבַּמּ ִים ְבֹּחל‬ ‫נח‬.‫ִיְזֹכּר ֶשַׁהיּוֹם ֵאינוֹ ֹחל ְול ֹא ָיבוֹא ִלְסֹחט ֶאת ְבָּגָדיו‬ ‫נט ַאף ַﬠל ִפּי ֵכן ִהִתּירוּ‬,‫ְוַאף ַﬠל ִפּי ֶשֶׁבֶּגד ְשׁ ִרָיּתוֹ ְבַּמ ִים ֶזהוּ ִכּבּוּסוֹ ַאף ַﬠל ִפּי ֶשֵׁאינוֹ סוֲֹחטוֹ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ש"ב‬ ‫ ִמשּׁוּם ֶשׁלּ ֹא ָאְמ ִריָנן ְשׁ ִרָיּתוֹ ֶזהוּ ִכּבּוּסוֹ ֶאָלּא ִאם ֵכּן ָהָיה ְמֻלְכָל ֹקֶדם ַהְשּׁ ִרָיּה ס ְכּמוֹ‬,‫ַלֲﬠֹבר ַבַּמּ ִים ְבּיוֹם ַהִכּפּוּ ִרים‬ ‫סא ַﬠֵיּן ָשׁם‬,‫ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ש"ב‬: 9 When does the above apply? To an irrigation channel whose water does not flow fast.12 A river whose swift current sweeps [things] away, even if it is not much more than waist high, may not be crossed even on a weekday, because of the danger that the water carry one away. – ‫ ֲאָבל ַנַחל ֶשֵׁמּיָמיו רוְֹדִפין סב ַמֵהר ְושׁוְֹטִפין סג‬12,‫ט ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבַּאַמּת ַהַמּ ִים ֶשֵׁאין ֵמיָמיו רוְֹדִפים ַמֵהר‬ ‫סד ִמְפֵּני ַהַסָּכָּנה סה ֶשׁלּ ֹא ִיְשְׁטפוּהוּ‬,‫ ֲאִפלּוּ ֵאין ַהַמּ ִים ַמִגּיִﬠין לוֹ ֶאָלּא ְמַﬠט ְלַמְﬠָלה ִמָמְּתָניו‬,‫ַאף ְבֹּחל ָאסוּר ַלֲﬠֹבר בּוֹ‬ ‫סו‬:‫ַהַמּ ִים‬ 10 There is no license to wade through water for the sake of performing a mitzvah except when one passes through the water itself. By contrast, it is forbidden to pass [over water] on a small boat, even for the sake of a mitzvah. For the sake of a mitzvah, license was granted only [to supersede] the prohibition against bathing, because one does not [wade through the water] with the intent of [deriving] pleasure. Crossing [water] by boat, by contrast, involves [the performance of an activity] forbidden by the Sages as an absolute shvus,14 as explained in sec. 248[:9]15 and sec. 339[:10]. Hence, the Sages upheld their decree even though it causes one to remain passive16 and thus nullify [the observance of] a mitzvah.12 ‫ ֲאָבל ַלֲﬠֹבר ִבְּסִפיָנה ְקַטָנּה – ָאסוּר ֲאִפלּוּ ִלְדַבר‬,‫י ֵאין ֶהֵתּר ַלֲﬠֹבר ַבַּמּ ִים ִלְדַבר ִמְצָוה ֶאָלּא ְכֶּשׁעוֵֹבר ַבַּמּ ִים ַﬠְצָמן‬ ‫ ֲאָבל ַלֲﬠֹבר ִבְּסִפיָנה ֶשֵׁיּשׁ ָבֶּזה‬,‫סז ְלִפי ֶשׁלּ ֹא ִהִתּירוּ ִלְדַבר ִמְצָוה ֶאָלּא ִאסּוּר ְרִחיָצה ֵכּיָון ֶשֵׁאין ִמְתַכֵּוּן ְלַתֲﬠנוּג‬,‫ִמְצָוה‬ ‫ ְושל"ט ע – ֶהֱﬠִמידוּ ֲחָכִמים ֶאת ִדְּבֵריֶהם ְלַבֵטּל‬15,‫ ִמִדְּבֵרי סוְֹפ ִרים סח ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן רמ"ח סט‬14‫ְשׁבוּת ָגּמוּר‬

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Shulchan Aruch: Chapter 613 - Prohibition against Washing Oneself on...

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16,‫עא‬:‫ ְבֵּשׁב ְוַאל ַתֲּﬠֶשׂה‬12‫ִמְצָוה‬ 11 A Torah teacher is forbidden to wade through water to welcome his student. It is even forbidden for him [to wade through water] to welcome a colleague, unless that colleague is a greater scholar than himself. However, he is permitted to cross through water and return if he seeks to ask a point of law of his colleague, or of one of his own students who also studied under other sages. Needless to say, [this also applies] if he is going to study with his students in circumstances under which [they] cannot come to him. ‫ ִאם ֵאין ֲחֵברוֹ ָגּדוֹל ִמֶמּנּוּ‬,‫עב ַוֲאִפלּוּ ְלַהְקִבּיל ְפֵּני ֲחֵברוֹ ָאסוּר‬.‫יא ָהַרב ָאסוּר ַלֲﬠֹבר ַבַּמּ ִים ְכֵּדי ְלַקֵבּל ְפֵּני ַתְּלִמידוֹ‬ ‫עה ְוֵאין ָצ ִרי‬,‫עג ֲאָבל ִאם רוֶֹצה ִלְשֹׁאל ְדַּבר ֲהָלָכה עד ֵמֲחֵברוֹ אוֹ ִמַתְּלִמידוֹ ֶשָׁלַּמד ַגּם ֵאֶצל ֲחָכִמים ֲאֵח ִרים‬.‫ְבָּחְכָמה‬ ‫לוַֹמר ִאם הוֵֹל ִלְלֹמד ִﬠם ַתְּלִמיִדים ְכּגוֹן ֶשֵׁאין ַהַתְּלִמיד ָיכוֹל ָלבוֹא ֶאְצלוֹ עו – ֻמָתּר לוֹ ַלֲﬠֹבר ַבַּמּ ִים ַבֲּהִליָכה‬ ‫עז‬:‫וַּבֲחָזָרה‬ 12 One who is going to guard his produce may wade through water.12 Though there is no mitzvah involved in his going, he was given license to pass through because of the financial loss [he might suffer].17 However, he may not wade through water to return, for no financial loss will be incurred if he does not return to his [original] place until after Yom Kippur. ‫עט ִמָכּל ָמקוֹם ִמשּׁוּם ֶהְפֵסד‬,‫ ַאף ַﬠל ִפּי ֶשֵׁאין ִמְצָוה ַבֲּהִליָכתוֹ‬12,‫עח‬,‫יב ַההוֵֹל ִלְשֹׁמר ֵפּרוָֹתיו – ֻמָתּר לוֹ ַלֲﬠֹבר ַבַּמּ ִים‬ ‫פא ֶשֵׁאין ְבָּכ ֶהְפֵסד ָממוֹן ִאם ל ֹא ַיֲח ֹזר ִלְמקוֹמוֹ ַﬠד ְלַאַחר‬,‫ ֲאָבל ַבֲּחָזָרתוֹ – ָאסוּר ַלֲﬠֹבר‬17,‫פ‬.‫ָממוֹנוֹ ִהִתּירוּ לוֹ ַלֲﬠֹבר‬ ‫יוֹם ַהִכּפּוּ ִרים‬: 13 Even in a situation in which one was given license to wade through water, he should not do so unless he has no other way to reach his desired destination. If there is another way [to reach it] without passing through water, [he should follow it] even if it is longer. Better that he make a long detour around the water than wade through it, for there is room for concern [that the prohibition against] washing [will be violated]. Moreover, it is likely that he will inadvertently wring out [his clothes]. ‫יג ַאף ְבָּמקוֹם ֶשִׁהִתּירוּ לוֹ ַלֲﬠֹבר ְבַּמ ִים – ל ֹא ַיֲﬠֹבר ֶאָלּא ִאם ֵכּן ֵאין לוֹ ֶדֶּר ַאֶחֶרת ֶשָׁיּכוֹל ְלַהִגּיַﬠ ִלְמחוֹז ֶחְפצוֹ ִאם ל ֹא‬ ‫פב ֲאָבל ִאם ֵישׁ לוֹ ֶדֶּר ַאֶחֶרת ְלַהִקּיף ֶאת ַהַמּ ִים ֲאִפלּוּ ִהיא ֲאֻרָכּה ִמזּוֹ – מוָּטב ֶשַׁיּ ְרֶבּה ְבִּהלּוּ ְלַהִקּיף ֶאת‬,‫ַיֲﬠֹבר ַבַּמּ ִים‬ ‫פג‬:‫ ְועוֹד ֶשׁהוּא ָקרוֹב ָלבוֹא ִליֵדי ְסִחיָטה‬,‫ ֶשֵׁיּשׁ ָכּאן ֲחַשׁשׁ ְרִחיָצה‬,‫ַהַמּ ִים ְוַאל ַיֲﬠֹבר ַבַּמּ ִים‬ 14 It is permitted to cool off with clay, even though it is still somewhat moist.18 This does not violate the prohibition against washing. [Different laws apply,] however, if [the clay] is moist enough to enable a hand that has touched it to moisten his other hand. This [degree of moisture] is what is meant by the expression tofeiach almenas lehatpiach.19 Cooling off in [clay so moist] is forbidden, because it falls in the category of washing in water. ‫ ֲאָבל ִאם ֵישׁ בּוֹ ָכּל ָכּ‬,‫ ְוֵאין בּוֹ ִמשּׁוּם ִאסּוּר ְרִחיָצה‬18,‫פד‬,‫יד ֻמָתּר ְלִהְצַטֵנּן ְבִּטיט ַאף ַﬠל ִפּי ֶשֵׁיּשׁ בּוֹ ְקָצת ַלְחלוִּחית‬ ‫ַלחוּת פה ַﬠד ֶשִׁאם ַי ִנּיַח ָﬠָליו ָידוֹ ַתֲּﬠֶלה ָבּהּ ַלחוּת ָכּל ָכּ ַﬠד ֶשִׁאם ַיְדִבּיֶקָנּה ְלָידוֹ ַאֶחֶרת ִתְּדַבּק ָבּהּ ַהַלּחוּת ֶשִׁקְּבָּלה ִמן‬ ‫פח‬:‫ ִמְפֵּני ֶשֶׁזּהוּ ְכּרוֵֹחץ ְבַּמ ִים‬,‫ – ָאסוּר ְלִהְצַטֵנּן בּוֹ‬19,‫פו ְוֶזהוּ ִנְקָרא טוֵֹפַח ַﬠל ְמָנת ְלַהְטִפּיַח פז‬,‫ַהִטּיט‬ 15 It is permitted to cool off by contact with any kind of fruit, or with an infant,20 or with any kind of empty vessel, whether of silver, gold, or earthenware. All that was forbidden was washing in water. It is forbidden to cool off with vessels that contain water, even if they are not full, lest they be shaken and the water they contain spill over one’s body. Thus one would be washing on Yom Kippur.

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Shulchan Aruch: Chapter 613 - Prohibition against Washing Oneself on...

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‫פט ֵבּין ֶשֵׁהם ֶשׁל ֶכֶּסף ְוָזָהב ֵבּין ֶשֵׁהם ֶשׁל‬,‫ וְּבָכל ִמיֵני ֵכִּלים ָהֵריִקים‬20,‫ וְּבִתינוֹק‬,‫טו וֻּמָתּר ְלִהְצַטֵנּן ְבָּכל ִמיֵני ֵפּרוֹת‬ ‫צא ֶשָׁמּא‬,‫ ֲאָבל ָאסוּר ְלִהְצַטֵנּן ְבֵּכִלים ֶשֵׁיּשׁ ָבֶּהם ַמ ִים ֲאִפלּוּ ֵאיָנן ְמֵלִאים‬,‫צ ֶשׁלּ ֹא ָאְסרוּ ֶאָלּא ְרִחיָצה ְבַּמ ִים‬,‫ֶחֶרס‬ ‫צב ְו ִנְמָצא רוֵֹחץ ְבּיוֹם ַהִכּפּוּ ִרים‬,‫ ִיְתַנְﬠְנעוּ ַהֵכִּלים ְו ִיָשְּׁפכוּ ַהַמּ ִים ֶשָׁבֶּהן ַﬠל גּוּפוֹ‬: 16 According to the letter of the law,21 it is permitted to soak a cloth in water on the day preceding Yom Kippur, remove it from the water before Yom Kippur, and leave it to dry gradually so that it will no longer be as moist as tofeiach al-menas lehatpiach.22 It may then be used for cooling off by wiping one’s face, hands, and feet. Even if this is not done in order to remove dirt, but for pleasure, it is permitted according to the letter of the law, since [the cloth] is dry, without water, as explained in sec. 554 with regard to Tishah BeAv.23 Nevertheless, on Yom Kippur, one should be stringent [and refrain from doing so], because if one was wiping himself with a cloth from which water has not dried out, he would be [violating] the Scriptural prohibition against wringing [out water].24 For this reason one should be stringent and [refrain from using] even a cloth that is dry from the water that was upon it the previous day. This [safeguard] was ordained lest the cloth not be thoroughly dry, and the person wipe himself with it and thus [inadvertently violate the prohibition against] wringing out water. ‫ ֻמָתּר ִלְשׁרוֹת ַמָפּה ְבַּמ ִים ְבֶּﬠֶרב יוֹם ַהִכּפּוּ ִרים צג וּמוִֹציָאהּ ִמן ַהַמּ ִים ֹקֶדם יוֹם ַהִכּפּוּ ִרים‬21‫טז ַאף ַﬠל ִפּי ֶשִׁמּן ַהִדּין‬ ‫ ְוָאז ְמַקֵנַּח ָבּהּ ָפָּניו ָיָדיו ְוַרְגָליו צו ְכֵּדי‬22,‫וִּמְתַנֶגֶּבת ְוהוֶֹלֶכת צד ַﬠד ֶשׁלּ ֹא ְיֵהא ָבּהּ טוֵֹפַח ַﬠל ְמָנת ְלַהְטִפּיַח צה‬ ‫ ַאף ַﬠל ִפּי ֵכן ֻמָתּר ִמן ַהִדּין ֵכּיָון ֶשִׁהיא ְנגּוָּבה‬,‫צז ַאף ַﬠל ִפּי ֶשֵׁאינוֹ עוֶֹשׂה ְלַהֲﬠִביר ַהִלְּכלוּ ֶאָלּא ְכֵּדי ְלִהְתַﬠֵנּג‬,‫ְלִהְצַטֵנּן‬ ‫ק ְלִפי‬,‫ ִמָכּל ָמקוֹם ְבּיוֹם ַהִכּפּוּ ִרים ֵישׁ ְלַהְחִמיר‬23,‫צח ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן תקנ"ד צט ְלִﬠ ְנַין ִתְּשָׁﬠה ְבָּאב‬,‫ִמן ַהַמּ ִים‬ ‫ ְלִפיָכ ֵישׁ‬24,‫קא‬,‫ֶשִׁאם ָהָיה ְמַקֵנַּח ְבַּמָפּה ֶשֵׁאיָנהּ ְנגוָּבה ִמן ַהַמּ ִים – ֵישׁ ְבָּכאן ִאסּוּר ִמן ַהתּוָֹרה ִמשּׁוּם ְסִחיָטה‬ ‫קב‬:‫ ְגֵּזָרה ֶשָׁמּא ל ֹא ִתְּתַנֵגּב ָיֶפה ִויַקַנּח ָבּהּ ְוָיבוֹא ִליֵדי ְסִחיָטה‬,‫ְלַהְחִמיר ַאף ִבְּנגוָּבה ִמן ַהַמּ ִים ֶשָׁהיוּ ָﬠֶליָה ִמְבּעוֹד יוֹם‬ 17 A person who is sick, even though he is not in danger,25 may wash as usual on Yom Kippur. ‫ – ֻמָתּר ִל ְרֹחץ ְכַּד ְרכּוֹ ְבּיוֹם ַהִכּפּוּ ִרים‬25,‫יז חוֶֹלה קג ַאף ַﬠל ִפּי ֶשֵׁאין בּוֹ ַסָכָּנה קד‬: 18 After marriage, a bride may wash her face on Yom Kippur,26 since she must look attractive and thus endear herself to her husband.27 She is called a bride for the 30 days following her wedding. ‫ ְלִפי ֶשִׁהיא ְצ ִריָכה ְלִהְתָנאוֹת ַﬠד ֶשִׁתְּתַחֵבּב ַﬠל‬26,‫קה‬,‫יח ַהַכָּלּה ַאַחר ִנשּׂוֶּאיָה – ֻמֶתֶּרת ִל ְרֹחץ ָפֶּניָה ְבּיוֹם ַהִכּפּוּ ִרים‬ ‫קז‬:‫ ְוָכל ְשׁ ִשׁים יוֹם ְלֻחָפָּתהּ ִהיא ְקרוָּיה ַכָּלּה‬27,‫קו‬.‫ַבְּﬠָלהּ‬ 19 [The following directives apply if] one had a seminal emission on Yom Kippur28 in the present age, i.e., [in the era] since Ezra’s ordinance — that one who had a seminal emission must immerse [in the mikveh] — was nullified.29 It is forbidden for him to immerse [in a mikveh] or to pour nine kabin [of water] over his [head and body].30 Even one who follows this practice throughout the year may not do so on Yom Kippur, because “a custom does not [have the power] to release the forbidden, only to restrict what is permitted.”31 If the semen is still moist, it is sufficient to wipe it off with a cloth.32 If it has dried or his skin is soiled, he should wash the soiled areas alone, and then pray. ‫ – ָאסוּר‬29,‫קח ֶשָׁבְּטָלה ַתָּקַּנת ֶﬠְזָרא קט ֶשִׁתֵּקּן ְטִביָלה ְלַבַﬠל ֶק ִרי קי‬,‫ ְבּיוֹם ַהִכּפּוּ ִרים ַבְּזַּמן ַהֶזּה‬28‫יט ִמי ֶשָׁרָאה ֶק ִרי‬ ‫קיא‬,‫ ֲאִפלּוּ ִמי ֶשׁנּוֵֹהג ָכּ ְבָּכל ְימוֹת ַהָשָּׁנה – ל ֹא ִי ְנַהג ֵכּן ְבּיוֹם ַהִכּפּוּ ִרים‬30,‫לוֹ ִלְטֹבּל אוֹ ִלְשֹׁפּ ָﬠָליו ִתְּשָׁﬠה ַקִבּין‬ 32,‫ ֶאָלּא ִאם ַהֶקּ ִרי ֲﬠַד ִין הוּא ַלח – ְמַקְנּחוֹ ְבַּמָפּה ְוַדיּוֹ‬31,‫קיב‬,‫ֶשֵׁאין ִמ ְנָהג ְלַהִתּיר ֶאת ָהָאסוּר ֶאָלּא ֶלֱאֹסר ֶאת ַהֻמָּתּר‬ 12/20/2020, 12:51 PM

Shulchan Aruch: Chapter 613 - Prohibition against Washing Oneself on...

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https://www.chabad.org/library/article_cdo/aid/3385308/jewish/Shulcha...

‫קיג‬:‫ְוִאם ִנְתַיֵבּשׁ ְכָּבר אוֹ ֶשִׁנְּתַלְכֵל ִבְּבָשׂרוֹ – רוֵֹחץ ַבְּמּקוֹמוֹת ַהְמֻלְכָלִכין ֶשׁבּוֹ ְלַבד וִּמְתַפֵּלּל‬ 20 A woman may not immerse [in a mikveh] on the night of Yom Kippur,33 even if that night is the appropriate time for her immersion; since marital relations are forbidden on this night, there is no mitzvah at all in her immersion. For, as stated in Yoreh Deah, sec. 197, there is no mitzvah for a woman to immerse at the appropriate time34 unless her husband is with her, and [failing to immerse] would restrict [the mitzvah of] procreation.  ‫קיד ֵכּיָון ֶשֲׁאסוָּרה ְלַשֵׁמּשׁ ְבַּל ְיָלה זוֹ‬,‫ ֲאִפלּוּ ִהִגּיַﬠ ְזַמן ְטִביָלָתהּ ְבַּל ְיָלה זוֹ‬33‫כ ָאסוּר ְלִאָשּׁה ִלְטֹבּל ְבֵּליל יוֹם ַהִכּפּוּ ִרים‬ 34‫ ְלִפי ַמה ֶשּׁ ִיְּתָבֵּאר ְבּיוֶֹרה ֵדָﬠה ִסיָמן קצ"ז קטז ִדְּטִביָלה ִבְּזַמָנּהּ ָלאו ִמְצָוה ִהיא‬,‫קטו – ֵאין ִבְּטִביָלָתהּ ִמְצָוה ְכָּלל‬ ‫קיז‬:‫ֶאָלּא ִאם ֵכּן ַבְּﬠָלהּ ִﬠָמּהּ וִּמשּׁוּם ִבּטּוּל ִפּ ְרָיה ְו ִרְבָיה‬ 21 In contrast, a woman who on Yom Kippur begins wearing white undergarments [in preparation for her immersion]35 may wash slightly between the thighs, whether with hot water36 or with cold water [to prepare for making a hefsek taharah]. Since this washing enables her to immerse and engage in relations without delay, it is considered washing for the sake of a mitzvah.37 As explained above,38 any washing for the sake of a mitzvah is permitted on Yom Kippur; only [washing] with the intent of deriving pleasure is forbidden. ,‫ ֵבּין ְבּצוֵֹנן‬36‫קיח ֵבּין ְבַּחִמּין‬,‫ – ֻמֶתֶּרת ִל ְרֹחץ ְקָצת ֵבּין ַי ְרכוֶֹתיָה‬35‫כא ֲאָבל ִאָשּׁה ַהלּוֶֹבֶשׁת ְלָב ִנים ְבּיוֹם ַהִכּפּוּ ִרים‬ 38,‫ וְּכָבר ִנְתָבֵּאר קכ‬37,‫קיט‬,‫ְדֵּכיָון ֶשַׁﬠל ְיֵדי ְרִחיָצה זוֹ ִהיא ְמַמֶהֶרת ִלְטֹבּל וְּלַשֵׁמּשׁ ִאם ֵכּן ִהיא ְרִחיָצה ֶשׁל ִמְצָוה‬ ‫קכא‬:‫ֶשָׁכּל ְרִחיָצה ֶשׁל ִמְצָוה ֻמֶתֶּרת ְבּיוֹם ַהִכּפּוּ ִרים ְול ֹא ָאְסרוּ ֶאָלּא ְכֶּשִׁמְּתַכֵּוּן ְלַתֲﬠנוּג‬

12/20/2020, 12:51 PM

Shulchan Aruch: Chapter 614 - Laws Relating to Anointing Oneself and...

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https://www.chabad.org/library/article_cdo/aid/3385310/jewish/Shulcha...

Shulchan Aruch: Chapter 614 - Laws Relating to Anointing Oneself and Wearing Shoes on Yom Kippur By Rabbi Schneur Zalman of Liadi

SECTION 614 Laws Relating to Anointing Oneself and Wearing Shoes on Yom Kippur. (1–11) ‫סימן תריד ִדּיֵני ִסיָכה וּ ְנִﬠיַלת ַהַסְּנָדּל ְבּיוֹם ַהִכּפּוּ ִרים וּבוֹ י"א ְסִﬠיִפים‬: 1 What does [the prohibition against] anointing oneself involve? It is forbidden to anoint part of one’s body just as [it is forbidden to anoint] the entire body.1 If one is sick, even though he is not in danger, or if there are scabs on his scalp, he may anoint himself as usual without hesitation, for all that was forbidden was anointing for pleasure.2 However, one who is not sick at all is forbidden [to anoint himself], even if he does not seek to derive pleasure but only to remove dirt.3 [This prohibition] does not resemble [the prohibition against] washing, which is permitted so long as it is not done for pleasure. Since anointing oneself is more pleasurable than washing, [the Sages] were more stringent (and forbade it even when it is not done for pleasure) — unless it is done without any pleasurable intent at all, such as for medical reasons. ‫ד אוֹ ֶשֵׁיּשׁ לוֹ ֲחָטִטין‬,‫ ְוִאם ָהָיה חוֶֹלה ג ֲאִפלּוּ ֵאין בּוֹ ַסָכָּנה‬1,‫ב‬.‫א ִסיָכה ֵכּיַצד? א ָאסוּר ָלסוּ ִמְקָצת גּוּפוֹ ְכָּכל גּוּפוֹ‬ ‫ ֲאִפלּוּ ֵאינוֹ ִמְתַכֵּוּן‬,‫ ֲאָבל ְבּל ֹא שׁוּם ֹחִלי‬2,‫ו‬.‫ה ֶשׁלּ ֹא ָאְסרוּ ֶאָלּא ִסיָכה ֶשׁל ַתֲּﬠנוּג‬,‫ְבּר ֹאשׁוֹ – ָס ְכַּד ְרכּוֹ ְוֵאינוֹ חוֵֹשׁשׁ‬ ‫ט ְלִפי‬,‫ ְוֵאינוֹ דּוֶֹמה ִל ְרִחיָצה ֶשָׁכּל ֶשֵׁאינוֹ ִמְתַכֵּוּן ְלַתֲﬠנוּג ֻמָתּר‬3,‫ח‬.‫ְלַתֲﬠנוּג ז ֶאָלּא ְלַהֲﬠִביר ֶאת ַהזֲֻּהָמא – ָאסוּר‬ ‫ ֶאָלּא ִאם‬,(‫י ְלִפיָכ ֶהְחִמירוּ ָבּהּ יוֵֹתר ) ְוָאְסרוּ ַאף ְבֶּשֵׁאינוֹ ִמְתַכֵּוּן ְלַתֲﬠנוּג‬,‫ֶשַׁהִסּיָכה ִמְתַﬠְנִּגין ָבּהּ יוֵֹתר ִמַתֲּﬠנוּג ְרִחיָצה‬ ‫יא‬:‫ ְכּגוֹן ֶשָׁסּ ִל ְרפוָּאה‬,‫ֵכּן ֶשַׁהִסּיָכה ֵאיָנהּ ֶשׁל ַתֲּﬠנוּג ְכָּלל‬ 2 What does [the prohibition against] wearing shoes involve? It is forbidden to wear leather shoes or leather sandals, even on one foot, regardless of whether one is at home or in the public domain. The prohibition applies everywhere.4 It is even forbidden to wear a wooden shoe that is lined with leather.5 Even an amputee may not wear his prosthetic limb if it is lined with leather.6 (I.e., if one’s leg was amputated, an artificial limb is made with a cavity [to fit] the stump.) If possible, one should be stringent and not wear a wooden shoe, even if it is not lined with leather.7 ‫יד ְוֵאין ִחלּוּק ֵבּין ֵבּיתוֹ‬,‫ב ְנִﬠיַלת ַהַסְּנָדּל ֵכּיַצד? יב ָאסוּר ִל ְנֹעל ִמ ְנָﬠל ֶשׁל עוֹר ְוַס ְנָדּל ֶשׁל עוֹר יג ֲאִפלּוּ ְבַּרְגלוֹ ַאַחת‬ 4,‫טו‬.‫ִל ְרשׁוּת ָהַרִבּים – ְבָּכל ָמקוֹם ָאסוּר‬ ‫ ַוֲאִפלּוּ ִמי ֶשׁהוּא ִקֵטַּﬠ – ָאסוּר לוֹ ִלְלֹבּשׁ ַקב ֶשׁלּוֹ יז )ֵפּרוּשׁ יח ִמי‬5,‫טז‬.‫ַוֲאִפלּוּ ַס ְנָדּל ֶשׁל ֵﬠץ וְּמֻחֶפּה עוֹר – ָאסוּר‬ ‫ וִּמי‬6,‫יט‬.‫ֶשִׁנְּקְטעוּ ַרְגָליו עוֶֹשׂה לוֹ ְדּפוּס ְכִּמין ֶרֶגל ְוחוֵֹקק בּוֹ ֵבּית ִקבּוּל וַּמ ִנּיַח ר ֹאשׁ שׁוֹקוֹ ְבּתוֹכוֹ( ִאם הוּא ְמֻחֶפּה עוֹר‬

12/20/2020, 12:51 PM

Shulchan Aruch: Chapter 614 - Laws Relating to Anointing Oneself and...

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https://www.chabad.org/library/article_cdo/aid/3385310/jewish/Shulcha...

7,‫כ‬:‫ֶשֶׁאְפָשׁר לוֹ – טוֹב ְלַהְחִמיר ְבַּס ְנָדּל ֶשׁל ֵﬠץ ֲאִפלּוּ ֵאינוֹ ְמֻחֶפּה עוֹר‬ 3 It is, however, permissible to wear sandals or shoes made of reeds, straw, cloth, or other substances,8 because [then] one’s feet feel the bumps on the ground; [indeed,] he feels as if he is barefoot. Moreover, [the Sages] forbade only a shoe, and [a foot-covering] that is not made of leather is considered a garment, not a shoe. ‫ ֶשֲׁהֵרי גּוֵּשׁי ָהָאֶרץ ַמִגּיַﬠ‬8,‫כא‬,‫ג ֲאָבל ֻמָתּר ִלְנֹעל ַס ְנָדּל אוֹ ִמ ְנָﬠל ֶשׁל ֶגִּמי ְוֶשׁל ַקשׁ ְוֶשׁל ֶבֶּגד אוֹ ֶשׁל ְשָׁאר ִמי ִנים‬ ‫כד‬:‫כב ְועוֹד ֶשׁלּ ֹא ָאְסרוּ ֶאָלּא ִמְנָﬠל ְוָכל ֶשֵׁאינוֹ ֶשׁל עוֹר ֵאינוֹ ִנְקָרא ִמ ְנָﬠל כג ֶאָלּא ַמְלבּוּשׁ‬,‫ְלַרְגָליו וַּמ ְרִגּישׁ ֶשׁהוּא ָיֵחף‬ 4 Similarly, one is permitted to wind a stiff cloth around one’s feet and go out wearing this even to the public domain.9 On all the Shabbasos of the year it is forbidden to wear [such a footcovering] in the public domain, since this is not the ordinary manner of dress.10 On Yom Kippur, however, one may not wear sandals, nor can one wear leather shoes; hence [such a footcovering] is considered an ordinary manner of dress for that day. However, some authorities forbid wearing such a footcovering in the public domain unless one is going somewhere for the sake of a mitzvah or another matter that he must attend to on that day, and he is pampered, so that socks alone will not suffice because they are made of soft fabric. [The latter authorities argue that only] in such a situation was license granted to go out to the public domain wearing a stiff cloth wound around one’s feet. It is preferable to be stringent and follow the [latter] opinion. All authorities agree that it is permitted to go out to the public domain wearing cloth socks, for they are being worn in the ordinary manner. Similarly, it is permitted to go out, even to the public domain, wearing any kind of shoes made of any substance other than leather. On Yom Kippur, it is permitted to stand on cushions and bedding, even if made of leather, for doing so is not considered as deriving the kind of comfort that comes from wearing shoes. It was forbidden only to wear [leather] when clasped around one’s feet. Nevertheless, may blessings light upon one who is stringent [and does not stand] on leather cushions and bedding. When does the above apply? At times other than when reciting the Shemoneh Esreh prayer. When one is reciting the Shemoneh Esreh prayer, it is forbidden to stand on cushions and bedding even if they are not made of leather, for [doing so] during prayer appears prideful. However, it is permitted to stand on objects other than cushions and bedding, [e.g., rugs or straw mats,] even when reciting Shemoneh Esreh, provided that [their upper surface] is not more than three handbreadths above the ground, as stated in sec. 90[:1-2]. ‫ ַאף ַﬠל ִפּי ֶשְׁבָּכל ַשְׁבּתוֹת‬9,‫כז‬,‫ וֻּמָתּר ָלֵצאת בּוֹ ֲאִפלּוּ ִל ְרשׁוּת ָהַרִבּים‬.‫ד ְוֵכן ֻמָתּר ִלְכֹר ֶבֶּגד כה ָקֶשׁה כו ְסִביב ַרְגָליו‬ ‫ ִמָכּל ָמקוֹם ְבּיוֹם ַהִכּפּוּ ִרים ֵכּיָון ֶשָׁאסוּר‬10,‫כח‬,‫ַהָשָּׁנה ָאסוּר ָלֵצאת בּוֹ ִל ְרשׁוּת ָהַרִבּים ֵכּיָון ֶשֵׁאינוֹ ֶדֶּר ַמְלבּוּשׁ‬ ‫ל‬.‫ִבְּנִﬠיַלת ַהַסּ ְנָדּל ְוִאי ֶאְפָשׁר לוֹ ִל ְנֹעל ִמ ְנָﬠל ֶשׁל עוֹר כט – ִנְקָרא ֶזה ֶדֶּר ַמְלבּוּשׁ ְלאוֹתוֹ ַהיּוֹם‬ ‫ ְוהוּא‬,‫ אוֹ ִלְשָׁאר ָדָּבר ֶהְכֵרִחי לוֹ ַבּיּוֹם ַההוּא‬,‫ ֶאָלּא ִאם ֵכּן הוֵֹל ִלְדַבר ִמְצָוה‬,‫ְוֵישׁ אוְֹס ִרין לא ָלֵצאת בּוֹ ִל ְרשׁוּת ָהַרִבּים‬ ‫ְמֻפָנּק ְוֵאין ַדּי לוֹ ִבְּלִביַשׁת ַא ְנִפּיָלאוֹת ִמְפֵּני ֶשֵׁהן ֲﬠשׂוּ ִיין ִמֶבֶּגד ַר – ָאז ִהִתּירוּ לוֹ ָלֵצאת ִל ְרשׁוּת ָהַרִבּים ְבֶּבֶגד ָקֶשׁה‬

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Shulchan Aruch: Chapter 614 - Laws Relating to Anointing Oneself and...

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https://www.chabad.org/library/article_cdo/aid/3385310/jewish/Shulcha...

‫ ְוטוֹב ְלַהְחִמיר ִכְּסָבָרא זוֹ‬.‫ ְוָכרוּ ְסִביב ַרְגָליו‬. ‫לג ְוהוּא‬.‫לב ֵכּיָון ֶשׁלּוְֹבָשׁן ֶדֶּר ְלִביָשׁה‬,‫ֲאָבל ָלֵצאת ִל ְרשׁוּת ָהַרִבּים ְבַּא ְנִפּיָלאוֹת ֶשׁל ֶבֶּגד – ֻמָתּר ְבָּכל ִﬠְנָין ְלִדְבֵרי ַהֹכּל‬ ‫לה‬.‫ַהִדּין ֶשֻׁמָּתּר ָלֵצאת ְבָּכל ִמין ִמְנָﬠל ֶשֵׁאינוֹ ֶשׁל עוֹר לד ֲאִפלּוּ ִל ְרשׁוּת ָהַרִבּים‬ ‫ ְול ֹא ָאְסרוּ ֶאָלּא‬,‫לז ֶשֵׁאין ֶזה ֲהָנַאת ֶדֶּר ְנִﬠיָלה‬,‫ֻמָתּר ַלֲﬠֹמד ְבּיוֹם ַהִכּפּוּ ִרים ַﬠל ַגֵּבּי ָכּ ִרים וְּכָסתוֹת לו ֲאִפלּוּ ֵהן ֶשׁל עוֹר‬ ‫לט‬.‫לח ִמָכּל ָמקוֹם ַהַמְּחִמיר ְבָּכ ִרים וְּכָסתוֹת ֶשׁל עוֹר – ָתּבוֹא ָﬠָליו ְבָּרָכה‬.‫ְכֶּשׁהוּא ַמ ְנִﬠיל ְבַּרְגָליו‬ ‫ ֲאָבל ְבָּשָׁﬠה ֶשִׁמְּתַפֵּלּל ְתִּפַלּת ְשׁמוֶֹנה ֶﬠְשֵׂרה – ָאסוּר ַלֲﬠֹמד‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ֶשׁלּ ֹא ִבְּשַׁﬠת ְתִּפַלּת ְשׁמוֶֹנה ֶﬠְשֵׂרה‬ ‫מא ֲאָבל ֻמָתּר‬.‫מ ִמשּׁוּם ֶשִׁנּ ְרֶאה ְכִּמְתָגֶּאה ִאם ַיֲﬠֹמד ַﬠל ָכּ ִרים ִבְּשַׁﬠת ְתִּפָלּה‬,‫ַﬠל ַגֵּבּי ָכּ ִרים וְּכָסתוֹת ֲאִפלּוּ ֵאיָנן ֶשׁל עוֹר‬ ‫ַלֲﬠֹמד ַﬠל ְשָׁאר ְדָּב ִרים חוּץ ִמן ָכּ ִרים וְּכָסתוֹת ֲאִפלּוּ ְבָּשָׁﬠה ֶשִׁמְּתַפֵּלּל ְתִּפַלּת ְשׁמוֶֹנה ֶﬠְשֵׂרה ִאם ֵאינוֹ ָגּבוַֹהּ ְשׁ ָשׁה‬ ‫מב‬:'‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן צ‬,‫ְטָפִחים ִמן ָהָאֶרץ‬ 5 A woman who has given birth may wear [leather] shoes on Yom Kippur for 30 days after giving birth11 because the cold is harmful for her. Similarly, [leather] shoes may be worn by one who is sick, even though he is not in danger, but cold is harmful for him, and similarly by one whose [foot] is wounded. ‫מו ְוֵכן‬.‫ ִמְפֵּני ֶשַׁהִצָּנּה מה ָקָשׁה ָלהּ‬11,‫ה ַחָיּה מג ָכּל ְשׁ ִשׁים יוֹם ַאַחר ִלְדָתּהּ מד – ֻמֶתֶּרת ִלְנֹעל ֲאִפלּוּ ְבּיוֹם ַהִכּפּוּ ִרים‬ ‫מח ְוֵכן ִמי ֶשֵׁיּשׁ לוֹ ַמָכּה ְבַּרְגָליו מט – ֻמָתּ ִרים ִלְנֹעל‬,‫חוֶֹלה ֲאִפלּוּ ֵאין בּוֹ ַסָכָּנה מז ֶאָלּא ֶשַׁהִצָּנּה ָקָשׁה לוֹ‬: 6 Similarly, if it rains and one desires to walk from the synagogue to his home or vice versa, then if he is pampered and is distressed when his feet become soiled because of the rain, he may wear [leather] shoes. Once he reaches home or the synagogue, he should remove them. One who is not pampered, however, is not given such license. Nevertheless, if the streets are filled with sludge and mud, any person is permitted to wear [leather] shoes, for in this regard everyone is considered as pampered. (Some authorities maintain that even when [the streets are filled with] mud and sludge, license is granted only to one who is known to be pampered — but not everyone has the right to say, “I am pampered.” The custom, however, is to follow the first opinion.) There is no [license to follow] the practice of many of the common people who walk in the street with [leather] shoes even though there is no sludge or mud. When they reach the synagogue, they continue to walk with their shoes; they do not remove them until they reach their place. Such people “walk in darkness”12 and may be termed transgressors, if they do not listen to the voice of those who instruct them. ‫ו ְוֵכן ִאם ָי ְרדוּ ְגָּשִׁמים ְורוֶֹצה ֵליֵל ִמֵבּית ַהְכֶּנֶסת ְלֵביתוֹ אוֹ ְלֵהֶפ ְוהוּא ָאָדם ְמֻפָנּק נ וִּמְצַטֵﬠר נא ְבִּלְכלוּ ַרְגָליו ְבֵּמי‬ ‫נד‬.‫נג ֲאָבל ִמי ֶשֵׁאינוֹ ְמֻפָנּק – ָאסוּר‬.‫ וְּכֶשַׁיִּגּיַﬠ ְלֵביתוֹ אוֹ ְלֵבית ַהְכֶּנֶסת ַיְחְלֵצם‬,‫ְגָּשִׁמים נב – ֻמָתּר לוֹ ִל ְנֹעל‬ ‫ ְלִפי ֶשַׁהֹכּל ֲחשׁוִּבין ְמֻפָנִּקין ְלִﬠְנָין ֶזה נה ) ְוֵישׁ אוְֹמ ִרים נו ְדַּאף‬,‫ֲאָבל ִאם ֵישׁ ָשׁם ֶרֶפשׁ ָוִטיט – ֻמָתּר ְלָכל ָאָדם ִל ְנֹעל‬ ‫ ֲאָבל ַהִמּ ְנָהג ַכְּסָּבָרא‬.‫ ֲאָבל ֵאין ָכּל ָאָדם ָיכוֹל לוַֹמר ְמֻפָנּק ֲא ִני‬,‫ְבִּטיט ָוֶרֶפשׁ ֵאין ֶהֵתּר ֶאָלּא ְלִמי ֶשָׁיּדוַּﬠ ֶשׁהוּא ְמֻפָנּק‬ (‫ָה ִראשׁוָֹנה‬. ‫ֲאָבל ל ֹא ְכּמוֹ ֶשׁנּוֲֹהִגין ַרִבּים ֵמֲהמוֹן ַﬠם ֶשׁהוְֹלִכים ָבּ ְרחוֹב ְבִּמ ְנָﬠִלים ַאף ֶשֵׁאין ָשׁם ֶרֶפשׁ ָוִטיט וְּכֶשָׁבִּאין ְלֵבית ַהְכֶּנֶסת‬ ‫ וּפוְֹשִׁﬠים ִנְק ְראוּ ִאם ֵאיָנן שׁוְֹמִﬠים‬12‫ ְוֵאלּוּ ַבֲּחֵשָׁכה ִיְתַהְלּכוּ‬,‫ֵהם הוְֹלִכים ַגּם ֵכּן ְבִּמְנָﬠִלים ַרק ְבַּהִגּיעוֹ ִלְמקוֹמוֹ חוֵֹלץ‬ ‫נז‬:‫ְלקוֹל מוֵֹריֶהם‬ 7 If one walks in a place where there are scorpions or other creatures that bite, he may wear even leather [shoes]. This license applies even when one is not going for a purpose associated with a mitzvah, but is merely strolling, lest he be bitten by a

12/20/2020, 12:51 PM

Shulchan Aruch: Chapter 614 - Laws Relating to Anointing Oneself and...

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scorpion or the like. ‫ ַוֲאִפלּוּ ֵאינוֹ‬11,‫נח‬,‫ז ַההוֵֹל ְבָּמקוֹם ֶשְׁמּצוּ ִיים ַﬠְקַרִבּים אוֹ ְשָׁאר ְדָּב ִרים ַהנּוְֹשִׁכין – ֻמָתּר לוֹ ִל ְנֹעל ֲאִפלּוּ ִמְנָﬠל ֶשׁל עוֹר‬ ‫הוֵֹל ִלְדַבר ִמְצָוה נט ֶאָלּא ְלַטֵיּל ס ֻמָתּר ִלְנֹעל ְכֵּדי ֶשׁלּ ֹא ִיְשֶּׁכנּוּ ַﬠְקָרב ְוַכיּוֵֹצא בּוֹ‬: 8 If one walks from his home to the synagogue in shoes, he should not wear them in the synagogue, nor should he leave them [there] in a visible place, because the dirt on [them] compromises the dignity of the synagogue. [This applies in particular] on this holy day, which should be honored with clean clothes and all matters associated with purity. Hence, one should leave [his shoes] in a discreet place in the synagogue so they will not be seen. If possible,13 he should send them home. ‫סא ְלִפי‬,‫ ְוֵכן ל ֹא ַי ִנּיֵחם ְבֵּבית ַהְכֶּנֶסת ְבּ ִגלּוּי‬.‫ח ְכֶּשׁהוֵֹל ִמֵבּיתוֹ ְלֵבית ַהְכֶּנֶסת ְבִּמ ְנָﬠִלים – ל ֹא ֵיֵל ָבֶּהן ְבֵּבית ַהְכֶּנֶסת‬ ‫ֶשִׁלְּכלוּ ֶשַׁﬠל ַגֵּבּי ַהִמְּנָﬠִלים הוּא ִזְלזוּל ְלֵבית ַהְכֶּנֶסת ְבּיוֹם ָקדוֹשׁ ָכֶּזה ֶשַׁחָיִּבים ְלַכְבּדוֹ ִבְּכסוּת ְנִקָיּה סב וְּבָכל ְדַּבר‬ 13,‫סה‬:‫ אוֹ ִיְשָׁלֵחם ְלֵביתוֹ סד ִאם ֶאְפָשׁר לוֹ‬,‫סג ֶאָלּא ַי ִנּיֵחם ְבָּמקוֹם ֻמְצָנע ְבֵּבית ַהְכֶּנֶסת ֶשׁלּ ֹא ִי ְראוּ‬,‫ָטֳהָרה‬ 9 A person walking on a journey is forbidden to wear shoes on Yom Kippur even though this is permitted on Tishah BeAv, because the prohibition against wearing shoes on Yom Kippur is basically Scriptural in origin, as stated in sec. 611[:2]; see that source. Therefore [the Sages] ruled more stringently than with regard to Tishah BeAv. ‫סז ְלִפי ֶשִׁﬠַקּר ִאסּוּר‬,‫ ַאף ַﬠל ִפּי ֶשְׁבִּתְשָׁﬠה ְבָּאב ֻמָתּר ִבְּנִﬠיַלת ַהַסּ ְנָדּל סו – ְבּיוֹם ַהִכּפּוּ ִרים ָאסוּר‬, ‫ט ַהְמַהֵלּ ַבֶּדֶּר‬ ‫ ְלִפיָכ ֶהְחִמירוּ בּוֹ יוֵֹתר‬,‫ְנִﬠיַלת ַהַסּ ְנָדּל ְבּיוֹם ַהִכּפּוּ ִרים הוּא ִמן ַהתּוָֹרה ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תרי"א סח ַﬠֵיּן ָשׁם‬ ‫ִמְבִּתְשָׁﬠה ְבָּאב‬: 10 For the same reason, a person walking among non-Jews who fears that they will mock him is forbidden to wear [leather] shoes on Yom Kippur, even though on Tishah BeAv one is permitted to wear [leather] shoes [in such circumstances]. ‫ ַאף ַﬠל ִפּי ֶשְׁבִּתְשָׁﬠה ְבָּאב ֻמָתּר ִל ְנֹעל סט – ְבּיוֹם‬,‫י ְוֵכן ִמַטַּﬠם ֶזה ַההוֵֹל ֵבּין ַהָנְּכ ִרים ְוחוֵֹשׁשׁ ֶשׁלּ ֹא ַיְלִﬠיגוּ ָﬠָליו‬ ‫ע‬:‫ַהִכּפּוּ ִרים ָאסוּר‬ 11 Whenever one is permitted to wear [leather] shoes [on Yom Kippur], it is advisable to switch [shoes], wearing his left shoe on his right foot and his right shoe on his left foot. ‫עא‬:‫יא ָכּל ָמקוֹם ֶשֻׁמָּתּר ִלְנֹעל – טוֹב ֶשַׁיְּחִליף ִמ ְנָﬠל ֶשׁל ְשׂמ ֹאל ְבָּיִמין ְוֶשׁל ָיִמין ִלְשׂמ ֹאל‬

12/20/2020, 12:51 PM

Shulchan Aruch: Chapter 615 - Marital Relations on Yom Kippur - Texts...

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https://www.chabad.org/library/article_cdo/aid/3385311/jewish/Shulcha...

Shulchan Aruch: Chapter 615 - Marital Relations on Yom Kippur By Rabbi Schneur Zalman of Liadi

SECTION 615 Laws Relating to [the Prohibition against] Marital Relations on Yom Kippur. (1–2) ‫סימן תרטו ִדּין ַתְּשִׁמישׁ ַהִמָּטּה ְבּיוֹם ַהִכּפּוּ ִרים וּבוֹ ב' ְסִﬠיִפים‬: 1 We have already explained1 that marital relations are forbidden on Yom Kippur. A person feels little restraint with regard to his wife, and it is very possible that they will engage in what is familiar to them, [i.e., relations]. Accordingly, [as a safeguard,] he should conduct himself with her on Yom Kippur according to all the restrictions2 that he observes when she is in a state of niddah impurity. Accordingly, he should not touch her. Needless to say, they should not sleep in the same bed, even if they are both clothed. Similarly, he should not converse with her extensively — and so on, following all the particulars stated in Yoreh Deah, sec. 195.3 All of these restrictions should be upheld on the day of Yom Kippur as well as at night. ‫ וְּלִפי ֶשִׁלּבּוֹ ֶשׁל ָאָדם ַגּס ִﬠם ִאְשׁתּוֹ וְּבַקל יוַּכל ָלבוֹא ִﬠָמּהּ‬1,‫א ְכָּבר ֵבַּא ְרנוּ א ֶשׁיּוֹם ַהִכּפּוּ ִרים ָאסוּר ְבַּתְשִׁמישׁ ַהִמָּטּה‬ ‫ ְדַּה ְינוּ ֶשׁלּ ֹא‬2,‫ב‬,‫ ְלִפיָכ ָצ ִרי ִל ְנֹהג ִﬠָמּהּ ְבּיוֹם ַהִכּפּוּ ִרים ָכּל ַה ְרָחקוֹת ֶשׁנּוֵֹהג ִﬠָמּהּ ִבּיֵמי ֻטְמַאת ִנָדָּתהּ‬,‫ִליֵדי ֶה ְרֵגּל ָדָּבר‬ ‫ו ְוֵכן ל ֹא ַי ְרֶבּה ִﬠָמּהּ‬,‫ג ְוֵאין ָצ ִרי לוַֹמר ד ֶשׁלּ ֹא ִייַשׁן ִﬠָמּהּ ְבִּמָטּה ַאַחת ה ֲאִפלּוּ הוּא ְבִּבְגדוֹ ְוִהיא ְבִּב ְגָדהּ‬,‫ִיַגּע ָבּהּ‬ 3,‫ח‬.‫ז ְוֵכן ְבָּכל ַהְפָּרִטים ֶשִׁנְּתָבֲּארוּ ְבּיוֶֹרה ֵדָﬠה ִסיָמן קצ"ה‬,‫ִבְּדָב ִרים‬ ‫ט‬:‫וְּבָכל ְדָּב ִרים ֵאלּוּ ָצ ִרי ְלִהָזֵּהר ֵבּין ְבֵּליל יוֹם ַהִכּפּוּ ִרים ֵבּין ַבּיּוֹם‬ 2 A man who had a seminal emission on the night of Yom Kippur4 should be concerned the entire year:5 perhaps his fast was not accepted and instead he was granted satisfaction in [an alternative] way. He may be likened6 to a servant who came to prepare a cup of wine for his master,7 and his master poured the pitcher (i.e., the pitcher of water used to dilute the cup of wine) in his face, as if to say, “I do not desire your service.”8 If a person in that situation lives through the ensuing year, he may rest assured that he has a share in the World to Come, for he certainly possesses numerous merits that protected him. Moreover, his days will be prolonged, as it is written,9 “He will see offspring10 and will live long.” ‫ ֶשָׁמּא ל ֹא ִקְבּלוּ ַתֲּﬠ ִניתוֹ יג ְוִהְשִׂבּיעוּהוּ ְבַּמה ֶשְּׁבָּיָדם‬5,‫ – ִיְדַאג יב ָכּל ַהָשָּׁנה‬4‫ב ָהרוֶֹאה ֶק ִרי י ְבֵּליל יא יוֹם ַהִכּפּוּ ִרים‬ ‫ ְושׁוֵֹפ לוֹ ַרבּוֹ ַהִקּיתוֹן יד )ֵפּרוּשׁ ִקיתוֹן ֶשׁל ַמ ִים טו ֶשִׁמֶּמָּנּה מוֵֹזג ַהכּוֹס ֶשׁל‬7‫ ֶשָׁבּא ִלְמ ֹזג כּוֹס ְלַרבּוֹ‬6‫ ְכֶּﬠֶבד‬,‫ְלַהְשִׂבּיעוֹ‬ ‫יז ֶשְׁבַּוַדּאי ֵישׁ לוֹ‬,‫ ְוִאם ָﬠְלָתה לוֹ ָשָׁנה – ֻמְבָטח לוֹ ֶשׁהוּא ֶבּן עוָֹלם ַהָבּא‬8,‫טז‬, ‫ ְכּלוַֹמר ִאי ֶאְפִשׁי ְבִּשׁמּוְּשׁ‬,‫ַי ִין( ַﬠל ָפָּניו‬ ‫כ‬:"‫ – ַיֲא ִרי ָיִמים‬10‫ ֶשָׁכּ ַהִסּיָמן " ִי ְרֶאה ֶזַרע‬9,‫יט‬,‫יח ְוהוּא ַיֲא ִרי ָיִמים‬,‫ְזֻכיּוֹת ַה ְרֵבּה ֶשֵׁהֵגנּוּ ָﬠָליו‬

12/20/2020, 12:52 PM

Shulchan Aruch: Chapter 616 - Age Children Should Begin to Fast - Tex...

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https://www.chabad.org/library/article_cdo/aid/3385312/jewish/Shulcha...

Shulchan Aruch: Chapter 616 - Age Children Should Begin to Fast By Rabbi Schneur Zalman of Liadi

SECTION 616 At What Age Should Children Begin to Fast. (1–11) ‫סימן תרטז ַהְקַּט ִנּים ָמַתי ַיְתִחילוּ ְלִהְתַﬠנּוֹת וּבוֹ י"א ְסִﬠיִפים‬: 1 It was not ordained that children [are required to refrain from] any of the activities that are prohibited on Yom Kippur solely because they involve “affliction.” Accordingly, an adult is permitted to give a child food and drink, to anoint him, and to wash him – [but only] with cold water. However, he may not wash his entire body with hot water, even if that water was heated before the beginning of Yom Kippur.1 [The rationale is that] washing in hot water is forbidden not only because of the mitzvah that one must afflict oneself, for washing with hot water is forbidden on all the Shabbasos throughout the year. As explained in sec. 326[:1], a [safeguard] was also ordained against [entering a] bathhouse [on Shabbos or on a festival]. (Since it was suspected that bathhouse attendants would heat water on Shabbos,2 [the Sages] forbade entering a bathhouse on Shabbos.) Hence it is forbidden [for an adult] to [bathe] a child [in hot water], just as it is forbidden to feed him by hand anything that is forbidden by Rabbinic ordinance, as stated in sec. 343[:5]. ‫ ְלִפיָכ ֻמָתּר ְלָגדוֹל‬,‫א ָכּל ַה ְדָּב ִרים ָהֲאסוּ ִרים ְבּיוֹם ַהִכּפּוּ ִרים ִמשּׁוּם ִמְצַות ִﬠנּוּי א ִבְּלַבד ב – ל ֹא ָגְּזרוּ ַﬠל ַהְקַּט ִנּים‬ ‫ו ֲאִפלּוּ הוַּחמּוּ ִמְבּעוֹד‬,‫ ֲאָבל ל ֹא ַי ְרִחיֶצנּוּ ְבַּחִמּין ה ָכּל גּוּפוֹ‬,‫ְלַהֲאִכיל ֶאת ַהָקָּטן ג וְּלַהְשׁקוֹתוֹ וְּלסוּכוֹ וְּלָרְחצוֹ ד ְבּצוֵֹנן‬ ‫ ֶאָלּא‬,‫ ֶשֲׁהֵרי ְבָּכל ַשְׁבּתוֹת ַהָשָּׁנה ָאסוּר ִל ְרֹחץ ְבַּחִמּין‬,‫ ֶשָׁה ְרִחיָצה ְבַּחִמּין ֵאיָנהּ ֲאסוָּרה ִמשּׁוּם ִמְצַות ִﬠנּוּי ִבְּלַבד‬1,‫יוֹם‬ (‫ וְּלָכ ָאְסרוּ ִלְכ ֹנס ַלֶמּ ְרָחץ ְבַּשָׁבּת‬2,‫ֵישׁ ָבּהּ ַגּם ִמשּׁוּם ְגֵּזַרת ֶמ ְרָחץ )ֵפּרוּשׁ ֶשַׁהַבָּלִּנים ֵהם ֲחשׁוִּדים ְלָהֵחם ַמ ִים ְבַּשָׁבּת‬ ‫ח ְכּמוֹ ֶשָׁאסוּר ְלַהֲאִכילוֹ ְבָּיַד ִים ָכּל ָהִאסּוּ ִרין ֶשׁל‬,‫ז וְּלִפיָכ ָאסוּר ַלֲﬠשׂוָֹתהּ ְלָקָטן ְבָּיַדִים‬,‫ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן שכ"ו‬ ‫ט‬:‫ִדְּבֵריֶהם ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן שמ"ג‬ 2 Similarly, an adult is forbidden to put [leather] shoes on a child.3 [The rationale is that] this is not a great affliction for a child, for a child does not really mind if he does not wear shoes.4 [The question of whether] an adult must reprimand a child who puts on shoes on his own initiative is explained in sec. 343[:1].5 Note [the explanation] there. ‫ ֲאָבל‬4,‫יא‬,‫ ְלִפי ֶשֵׁאין ֶזה ִﬠנּוּי ְלַהָקָּטן ֶשֵׁאינוֹ חוֵֹשׁשׁ ָכּל ָכּ ִאם ל ֹא ִי ְנֹעל‬3,‫י‬,‫ב ְוֵכן ָאסוּר ְלָגדוֹל ִל ְנֹעל ֶאת ַהַסּ ְנָדּל ַלָקָּטן‬ ‫ ַﬠֵיּן ָשׁם‬5,‫יב‬,‫ִאם ַהָקָּטן נוֵֹﬠל ֵמַﬠְצמוֹ – ִאם ָצ ִרי ִלְמחוֹת ְבָּידוֹ ִנְתָבֵּאר ְבִּסיָמן שמ"ג‬: 3 In the present era, when it is not customary to wash and anoint a child every day, refraining from washing and anointing him on Yom Kippur is not considered affliction at all. Hence a child should not be washed and anointed on Yom Kippur. This is the [prevailing] custom.6 ‫ ְוֵאין ְמ ִניַﬠת ָה ְרִחיָצה ְוַהִסּיָכה ְבּיוֹם ַהִכּפּוּ ִרים ֶנְחֶשֶׁבת לוֹ ְלִﬠנּוּי‬,‫ג ְוַﬠְכָשׁו ֶשֵׁאין נוֲֹהִגין ִל ְרֹחץ ְוָלסוּ ֶאת ַהָקָּטן ְבָּכל יוֹם‬ 6,‫יג‬:‫ ְוֵכן הוּא ַהִמּ ְנָהג‬.‫ְכָּלל – ֵאין ְלָרְחצוֹ וְּלסוּכוֹ ְבּיוֹם ַהִכּפּוּ ִרים‬

12/20/2020, 12:53 PM

Shulchan Aruch: Chapter 616 - Age Children Should Begin to Fast - Tex...

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4 All of the above applies with regard to a young child who has not [matured and] reached an age at which he can be educated to observe the mitzvah of afflicting oneself [on Yom Kippur]. If he has reached an educable age, it is forbidden to give him food and drink, to anoint him, or to wash him oneself, as explained [above]. If [the child] performs any of these activities on his own initiative, no one except for his father is obligated to object to his doing so, for [only] a father is obligated to raise an objection to his [misconduct] and to educate his son in [the observance of] the mitzvos.7 His mother is not commanded to do this.8 Nevertheless, it is forbidden for her to place food before him, because that is equivalent to feeding him by hand. ‫יד ֲאָבל ִאם ִה ִגּיַﬠ ְלִחנּוּ – ָאסוּר ְלַהֲאִכילוֹ טו וְּלַהְשׁקוֹתוֹ וְּלסוּכוֹ‬,‫ד ְוָכל ֶזה ְבָּקָטן ֶשׁלּ ֹא ִהִגּיַﬠ ְלִחנּוּ ִמְצַות ִﬠנּוּי‬ ‫ חוּץ‬,‫יז ְוִאם הוּא ֵמַﬠְצמוֹ עוֶֹשׂה ֶאָחד ִמ ְדָּב ִרים ֵאלּוּ – ֵאין ָצ ִרי ִלְמחוֹת ְבָּידוֹ‬.‫וְּלָרְחצוֹ טז ְבָּיַד ִים ְוַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּאר‬ ‫ ֲאָבל ִמָכּל ָמקוֹם ָאסוּר ָלהּ‬8,‫יט‬, ‫ ֲאָבל ִאמּוֹ ֵאיָנהּ ְמֻצָוּה ַﬠל ָכּ‬7,‫יח‬,‫ֵמָאִביו ֶשָׁצּ ִרי ִלְמחוֹת ְבָּידוֹ וְּלַחֵנּ ֶאת ְבּנוֹ ְבִּמְצווֹת‬ ‫כ‬:‫ ַדֲּהֵרי ֶזה ְכִּאלּוּ ַמֲאִכיָלתוֹ ְבָּיַד ִים‬,‫ִלֵתּן ְלָפָניו ֶלֱאֹכל‬ 5 How should a child be educated [in the observance of this mitzvah]?9 A healthy boy who is a full nine years of age (i.e., he [reached his ninth birthday] before Yom Kippur10), or who is ten years old, even if he is frail and weak, should be trained [to fast] hour by hour, progressively. This is a Rabbinic obligation.11 What is implied? If he normally eats at 8 AM,12 he should be given food [no earlier than] at 9 AM. If he normally eats at 9, he should be given food [no earlier than] at 10. Hours of affliction are added according to the son’s strength.13 Similar principles apply with regard to a healthy daughter who is nine years old14 or one who is ten, even if she is not robust. ‫ ָקָטן ַהָבּ ִריא כב ֶבּן ֵתַּשׁע ָשׁ ִנים כג ְשֵׁלמוֹת כד )ֵפּרוּשׁ כה ֶשִׁנְּשְׁלמוּ לוֹ ֵתַּשׁע ָשׁ ִנים ִלְפֵני יוֹם‬9,‫ה ְוֵכיַצד הוּא ִחנּוּכוֹ? כא‬ ‫ אוֹ ֶבּן ֶﬠֶשׂר ָשׁ ִנים כו ְשֵׁלמוֹת ֲאִפלּוּ הוּא ָכּחוּשׁ וְּתשׁוּשׁ ֹכּ ַח כז – ְמַחְנִּכין אוֹתוֹ ְלָשׁעוֹת ִמִדְּבֵרי‬10,(‫ַהִכּפּוּ ִרים‬ – ‫ ָהָיה ָרִגיל ֶלֱאֹכל ְבָּשׁ שׁ‬,‫ – ַמֲאִכיִלין אוֹתוֹ ְבָּשׁ שׁ‬12‫ ֵכּיַצד? ִאם ָהָיה ָר ִגיל ֶלֱאֹכל ִבְּשֵׁתּי ָשׁעוֹת ַﬠל ַהיּוֹם‬11.‫סוְֹפ ִרים‬ '‫ ְוֵכן ַהִדּין ִבְּקַטָנּה ַהְבּ ִריָאה ִאם ִהיא ַבּת ט‬13,‫כט‬.‫כח ְלִפי ֹכַּח ַהֵבּן מוִֹסיִפין ְלַﬠנּוֹת אוֹתוֹ ְבָּשׁעוֹת‬,‫ַמֲאִכיִלין אוֹתוֹ ְבַּא ְרַבּע‬ ‫ל‬:‫ אוֹ ַבּת ֶﬠֶשׂר ָשׁ ִנים ְשֵׁלמוֹת ֲאִפלּוּ ֵאיָנהּ ְבּ ִריָאה‬14,‫ָשִׁנים ְשֵׁלמוֹת‬ 6 A child who is a full eleven years of age, whether male or female, should complete the fast [on Yom Kippur].15 [This is] a Rabbinic ordinance that was instituted in order to train them in [the observance of] the mitzvos. Some authorities, however, maintain that even girls who are a full eleven years of age and boys who are a full twelve years of age are under no obligation whatever — even Rabbinic — to complete [the fast]. Instead, they should be trained to fast by hourly stages, as explained above. [Their rationale is that] since this training is only a Rabbinic ordinance,16 the Sages did not wish to be stringent and require that [children] fast until nightfall; it is sufficient that they be trained [to fast] by hourly stages, according to their strength. Though primacy is given to the first opinion, if a child is frail and weak, and not strong enough to bear the fast, one may rely on the latter view. He may be given food even if completing the fast involves no risk. ‫ ְכֵּדי ְלַחְנָּכן ְבִּמְצווֹת‬,‫ ִמִדְּבֵרי סוְֹפ ִרים‬15‫לב ֵבּין ָזָכר וֵּבין ְנֵקָבה לג – ִמְתַﬠִנּין וַּמְשִׁליִמין‬,‫ו ֶבּן י"א ָשׁ ִנים לא ְשֵׁלמוֹת‬. ‫ְוֵישׁ אוְֹמ ִרים לד ֶשֲׁאִפלּוּ ְבּנוֹת י"א ָשׁ ִנים ְשֵׁלמוֹת וֵּבן ָזָכר ֶבּן י"ב ָשׁ ִנים ְשֵׁלמוֹת ֵאיָנן ְצ ִריִכין ְלַהְשִׁלים ְכָּלל ֲאִפלּוּ‬ 12/20/2020, 12:53 PM

Shulchan Aruch: Chapter 616 - Age Children Should Begin to Fast - Tex...

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– 16,‫לה ְדֵּכיָון ֶשַׁהִחנּוּ ֵאינוֹ ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים לו‬,‫ ֶאָלּא ְמַח ְנִּכין אוָֹתן ְלָשׁעוֹת ְוַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּאר‬,‫ִמ ִדְּבֵרי סוְֹפ ִרים‬ ‫ ְוַדי ָלֶהם ְבִּחנּוּ ָשׁעוֹת ְלִפי ֹכָּחם‬,‫ל ֹא ָרצוּ ֲחָכִמים ְלַהְחִמיר ֲﬠֵליֶהם ָכּל ָכּ ֶשִׁיְּתַﬠנּ]וּ[ ַﬠד ַהַלּ ְיָלה‬. ‫ ִמָכּל ָמקוֹם ְבַּנַﬠר ֶשׁהוּא ָכּחוּשׁ וְּתשׁוּשׁ ֹכַּח ְוֵאינוֹ ָחָזק ִלְסֹבּל ַהַתֲּﬠ ִנית – ֵישׁ‬,‫ְוַאף ַﬠל ִפּי ֶשָׁהִﬠָקּר ַכְּסָּבָרא ָה ִראשׁוָֹנה‬ ‫לט‬:‫לז וֻּמָתּר ְלַהֲאִכילוֹ לח ַאף ֶשֵׁאין שׁוּם ֲחַשׁשׁ ַסָכָּנה ִאם ַיְשִׁלים‬,‫ִלְסֹמ ַﬠל ְסָבָרא ָהַאֲחרוָֹנה‬ 7 Just as [a child] is trained, as explained above, [to observe] the prohibitions against eating and drinking by hourly stages and [ultimately] to complete [the fast], so, too, he should be trained [to observe] the prohibitions against washing and anointing oneself. This is a Talmudic requirement, not only a matter of custom. ‫ז וְּכֶדֶר ֶשְׁמַּח ְנִּכין אוָֹתן ְבִּאסּוּר ֲאִכיָלה וְּשִׁתָיּה ֵהן ְלָשׁעוֹת ְוֵהן ְלַהְשִׁלים וְּכמוֹ ֶשִׁנְּתָבֵּאר – ָכּ ָצ ִרי ְלַחְנָּכ]ן[ ְבִּאסּוּר‬ ‫מב‬:‫ְרִחיָצה ְוִסיָכה מ ֲאִפלּוּ ִמִדּין ַהַתְּלמוּד מא ְול ֹא ֵמֲחַמת ַהִמּ ְנָהג ִבְּלַבד‬ 8 Once a male who is a full thirteen years of age and a female who is a full twelve years of age have manifested signs of physical maturity,17 they are considered as adults with regard to [the observance of] all the mitzvos18 and are obligated by Scriptural Law to complete the fast. If they [have reached this age but] have not manifested signs of physical maturity, they are still considered as minors, and Scriptural Law does not obligate them to complete the fast. However, according to the first — and primary — view cited above, they are obligated to complete the fast by Rabbinic Law. [Moreover, in this instance,] even in the case of a boy who is frail and weak it is not appropriate to rely on the latter and more lenient view cited above. Once a boy is fully thirteen years of age, the possibility must be considered that he has produced signs of physical maturity, but they are no longer present.19 [This surmise is reasonable, because a child] commonly manifests signs of physical maturity as soon as he turns thirteen, and if so, his obligation to complete the fast could possibly be of Scriptural authority. Even if he completes his thirteenth year on Yom Kippur itself, i.e., Yom Kippur was his birthday, he is obligated to complete [the fast] even if he is frail and weak, because he [is considered to have] completed his thirteenth year when the beginning of the night of Yom Kippur arrives.20 Thus it is possible that he manifested signs of physical maturity on Yom Kippur, but they disappeared on that day — and whenever a Scriptural [obligation] is in the balance, the more stringent approach is to be followed. 18,‫ – ֲהֵרי ֵהם ִכְּגדוִֹלים ְלָכל ַהִמְּצווֹת מג‬17‫ ִאם ֵהִביאוּ ְשֵׁתּי ְשָׂﬠרוֹת‬,‫ח ֶבּן י"ג ָשׁ ִנים ְשֵׁלמוֹת וּ ְנֵקָבה ַבּת י"ב ְשֵׁלמוֹת‬ ‫מד ֲאָבל ִאם ֲﬠַד ִין ל ֹא ֵהִביאוּ ְשֵׁתּי ְשָׂﬠרוֹת – ֲﬠַד ִין ֵהן ְקַטִנּים ְוֵאין ַחָיִּבין ְלַהְשִׁלים‬,‫ְוַחָיִּבים ְלַהְשִׁלים ַהַתֲּﬠ ִנית ִמן ַהתּוָֹרה‬ ‫ ֲאָבל ַחָיִּבים ְלַהְשִׁלים ִמִדְּבֵרי סוְֹפ ִרים מה ְלִפי ְסָבָרא ָה ִראשׁוָֹנה ֶשֵׁבַּא ְרנוּ מו ֶשִׁהיא ִﬠָקּר‬,‫ִמן ַהתּוָֹרה‬. ‫ ְדֵּכיָון ֶשָׁﬠְברוּ לוֹ י"ג ָשׁ ִנים ָאנוּ‬,‫ַוֲאִפלּוּ ְבַּנַﬠר ֶשׁהוּא ָכּחוּשׁ ְוַתשׁ ֹכַּח – ֵאין ְלָהֵקל ִלְסֹמ ַﬠל ְסָבָרא ָהַאֲחרוָֹנה ֶשֵׁבַּא ְרנוּ‬ ‫מח‬,‫ ְלִפי ֶשֶׁדֶּר הוּא ְלָהִביא ְשֵׁתּי ְשָׂﬠרוֹת ִמָיּד ַאַחר י"ג ָשִׁנים‬19,‫מז‬,‫חוְֹשִׁשׁין ֶשָׁמּא ֵהִביא ְכָּבר ְשֵׁתּי ְשָׂﬠרוֹת ְוָנְשׁרוּ‬ ‫מט‬.‫ְוִאם ֵכּן ֲהֵרי ֵישׁ ָכּאן ָסֵפק ֶשָׁמּא הוּא ַחָיּב ְלַהְשִׁלים ִמן ַהתּוָֹרה‬ ‫ ֲאִפלּוּ הוּא‬,‫ַוֲאִפלּוּ ִנְשְׁלמוּ לוֹ ַהי"ג ָשׁ ִנים ְבּיוֹם ַהִכּפּוּ ִרים ַﬠְצמוֹ ֶשׁנּוַֹלד ְבּיוֹם ַהִכּפּוּ ִרים – ַאף ַﬠל ִפּי ֵכן ַחָיּב ְלַהְשִׁלים‬ ‫ ְוֵישׁ ָלֹחשׁ ֶשָׁמּא ֵהִביא ְשֵׁתּי‬20,‫נא‬,‫נ ְלִפי ֶשִׁבְּתִחַלּת ְכּ ִניַסת ֵליל יוֹם ַהִכּפּוּ ִרים ְכָּבר ִנְשְׁלמוּ לוֹ י"ג ָשׁ ִנים‬,‫ָכּחוּשׁ ְוַתשׁ ֹכַּח‬ ‫נב ְוָכל ָסֵפק ֶשׁל תּוָֹרה הוְֹלִכין בּוֹ ְלַהְחִמיר‬,‫ְשָׂﬠרוֹת ְבּיוֹם ַהִכּפּוּ ִרים ְוָנְשׁרוּ ְבּיוֹם ַהִכּפּוּ ִרים‬: 9 When does the above apply? With regard to Yom Kippur, when [the obligation to fast] is of Scriptural origin. On other fastdays,21 which are of Rabbinic origin alone,

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Shulchan Aruch: Chapter 616 - Age Children Should Begin to Fast - Tex...

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[a child] need not fast unless it is known that he has manifested signs of physical maturity. ‫ ֶשֵׁאיָנן ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים – ֵאין‬21‫ ֲאָבל ִבְּשָׁאר ַתֲּﬠ ִניּוֹת‬,‫ט ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבּיוֹם ַהִכּפּוּ ִרים ֶשׁהוּא ִמן ַהתּוָֹרה‬ ‫נג‬:‫ְצ ִריִכין ְלִהְתַﬠנּוֹת ֶאָלּא ִאם ֵכּן ָידוַּﬠ ֶשֵׁהִביאוּ ְשֵׁתּי ְשָׂﬠרוֹת‬ 10 When a child is less than nine full years of age, he should not be required to afflict himself on Yom Kippur. Even if a child seeks to undertake the stringency [of refraining from eating], he should be reprimanded, lest he endanger himself. ‫נד ַוֲאִפלּוּ ִאם ַהָקָּטן רוֶֹצה ְלַהְחִמיר ַﬠל‬.‫י ָקָטן ֶשׁהוּא ָפּחוֹת ִמֶבּן ֵתַּשׁע ָשׁ ִנים ְשֵׁלמוֹת – ֵאין ְמַﬠ ִנּין אוֹתוֹ ְבּיוֹם ַהִכּפּוּ ִרים‬ ‫נו‬:‫נה ְכֵּדי ֶשׁלּ ֹא ָיבוֹא ִליֵדי ַסָכָּנה‬,‫ַﬠְצמוֹ – מוִֹחין ְבָּידוֹ‬ 11 At present we are not particular that a child who is eleven full years of age should fast, because today all [children] study, and the [study of] Torah weakens them.22 In this context, therefore, they are not considered robust and, as explained above,23 whenever a child is not robust, he does not have to complete [the fast], because we can rely on the second opinion cited. Moreover, in the present age, after “weakness descended to the world,”24 it may be assumed that a child is not considered robust in this regard unless it is known that he is healthy and strong enough to bear [the fast]. ‫ ְלִפי ֶשַׁהֹכּל לוְֹמִדים ַﬠְכָשׁו נז ְוַהתּוָֹרה‬,‫יא ַמה ֶשֵּׁאין ְמַדְקְדִּקים ַﬠְכָשׁו ֶשׁ ִיְּתַﬠֶנּה ָקָטן ְכֶּשׁהוּא ֶבּן י"א ָשׁ ִנים ְשֵׁלמוֹת‬ ‫ ֶשָׁכּל ֶשֵׁאינוֹ ָבּ ִריא ֵאינוֹ ָצ ִרי ְלַהְשִׁלים‬23,‫ וְּכָבר ִנְתָבֵּאר נט‬,‫ וְּלָכ ֵאיָנן ֲחשׁוִּבין ִכְּב ִריִאין ְלִﬠ ְנָין ֶזה‬22,‫ַמֶתֶּשׁת ֹכָּחם נח‬ ‫ ִמן ַהְסָּתם ָכּל ָקָטן ֵאינוֹ‬24,‫ ְועוֹד ְדַּבְזַּמן ַהֶזּה ֶשָׁיּ ְרָדה ֻחְלָשׁה ָלעוָֹלם ס‬,‫ְלִפי ֶשֵׁיּשׁ ִלְסֹמ ַﬠל ְסָבָרא ָהַאֲחרוָֹנה ֶשֵׁבַּא ְרנוּ‬ ‫סא ֶאָלּא ִאם ֵכּן ָידוַּﬠ ֶשׁהוּא ָבּ ִריא ְוָחָזק ִלְסֹבּל‬,‫ֶנְחָשׁב ְכָּב ִריא ְלִﬠ ְנָין ֶזה‬:

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Shulchan Aruch: Chapter 617 - Pregnant and Nursing Women, and Wom...

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Shulchan Aruch: Chapter 617 - Pregnant and Nursing Women, and Women after Recent Childbirth, on Yom Kippur By Rabbi Schneur Zalman of Liadi

SECTION 617 Laws Relating to Pregnant and Nursing Women, and Women after Recent Childbirth, on Yom Kippur. (1–5) ‫סימן תריז ִדּין ֻﬠָבָּרה וְּמ ִניָקה ְויוֶֹלֶדת ְבּיוֹם ַהִכּפּוּ ִרים וּבוֹ ה' ְסִﬠיִפים‬: 1 Pregnant and nursing women must complete the fast on Yom Kippur.1 1,‫א‬:‫א ֻﬠָבּרוֹת וְּמִניקוֹת – ִמְתַﬠנּוֹת וַּמְשִׁלימוֹת ְבּיוֹם ַהִכּפּוּ ִרים‬ 2 [The following laws apply if] a pregnant woman smells [the aroma of] a delicacy, [and desires it so intensely] that if she is not given the food she may miscarry.2 For the fetus [also] smelled the aroma of the food and desires it, and if [the mother] does not partake of it, [the fetus] may break loose [from the placenta in an endeavor] to leave [the womb], thus endangering the lives of them both. [In such a situation,] someone should whisper in her ear that this day is Yom Kippur, for perhaps [this awareness will] enable her to restrain herself. If her mind becomes settled, and the fetus ceases its desire because of this reminder, well and good. If her mind remains unsettled and she says, “I need to eat” (see the explanation of this statement in sec. 618[:1]), or if her face began to change [color] even if she did not say, “I need to eat,” one should dip a stalk3 in sauce and place it in her mouth [for her to suck], in the [hope] that this will settle her.4 If she remains unsettled and her face remains different from its usual appearance, or if she still says, “I need [to eat],” she should be given some of the sauce itself (in small amounts, each less than the minimum measure5 [for which one is liable], as will be explained in sec. 618[:13]). If this, too, is not sufficient to settle her, she should be given some of the food itself (in small amounts, each less than the minimum measure) until she feels settled.6 ‫ ְלִפי ֶשָׁהֻﬠָבּר ֵה ִריַח ֵריַח ַהַמֲּאָכל‬2,‫ג‬,‫ב ֻﬠָבָּרה ֶשֵׁה ִריָחה ַמֲאָכל ב ְוִאם ל ֹא ִיְתּנוּ ָלהּ ֵמַהַמֲּאָכל ֶאְפָשׁר ֶשַׁתִּפּיל ֻﬠָבָּרהּ‬ ‫ ְוִאם ל ֹא תּ ֹאַכל ִמֶמּנּוּ ֶאְפָשׁר ֶשׁ ִיְּתַﬠֵקּר ָלֵצאת ְו ִנְמָצא ְשֵׁניֶהם ְמֻסָכּ ִנים ד – לוֲֹחִשׁין ָלהּ ְבָּאְזָנהּ ֶשַׁהיּוֹם הוּא‬,‫וִּמְתַאֶוּה לוֹ‬ ‫ו ְוִאם ִנְתַיְשָּׁבה ַדְּﬠָתּהּ ז ֶשָׁפַּסק ָהֻﬠָבּר ִמַתֲּאָותוֹ ח ַﬠל ְיֵדי ִזָכּרוֹן ֶזה ט – מוָּטב‬,‫יוֹם ַהִכּפּוּ ִרים ה אוַּלי תּוַּכל ְלִהְתַאֵפּק‬. ‫ אוֹ ֶשִׁהְתִחילוּ‬,(‫ְוִאם ל ֹא ִנְתַיְשָּׁבה ַדְּﬠָתּהּ ָבֶּזה ֶאָלּא אוֶֹמֶרת ְצ ִריָכה ֲא ִני ֶלֱאֹכל י )ַﬠֵיּן ֵבּאוּר ָדָּבר ֶזה ְבִּסיָמן תרי"ח יא‬ ‫ ֶשָׁמּא ִתְּתַיֵשּׁב‬,‫ ְונוְֹתִנין ְלתוֹ ִפּיָה‬3,‫ָפֶּניָה ִמְשַׁתּ ִנּים ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָאְמָרה ְצ ִריָכה ֲא ִני ֶלֱאֹכל יב – תּוֲֹחִבין כּוֹשׁ ָבֹּרֶטב‬ ‫ ְוִאם ל ֹא ִנְתַיְשָּׁבה ַדְּﬠָתּהּ ְבָּכ ַוֲﬠַד ִין ָפֶּניָה ְמֻשִׁנּים אוֹ ֶשֲׁﬠַד ִין אוֶֹמֶרת ְצ ִריָכה ֲא ִני – נוְֹת ִנין ָלהּ ִמן ָהֹרֶטב‬4,.‫ַדְּﬠָתּהּ ָבֶּזה‬ (‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תרי"ח יד‬5,‫ַﬠְצמוֹ יג )ָפּחוֹת ָפּחוֹת ִמְכִּשׁעוּר‬. 6,‫טז‬:‫ְוִאם ַגּם ָבֶּזה ל ֹא ִנְתַיְשָּׁבה ַדְּﬠָתּהּ – נוְֹתִנין ָלהּ ִמן ַהַמֲּאָכל ַﬠְצמוֹ טו )ָפּחוֹת ָפּחוֹת ִמְכִּשׁעוּר( ַﬠד ֶשִׁתְּתַיֵשּׁב ַדְּﬠָתּהּ‬

12/20/2020, 12:53 PM

Shulchan Aruch: Chapter 617 - Pregnant and Nursing Women, and Wom...

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3 [These laws] apply not only to a pregnant woman. Any person who smells [the aroma of] food, and [desires it so intensely that] his face changes [color], is [considered to be] in mortal danger if he is not given the opportunity to taste the food. He should therefore be given food on Yom Kippur in the same manner as a pregnant woman is given. If his face did not change [color] he should not be given food even though he says, “I need to eat,” unless he is sick. [If he is sick] and says, “I need [to eat],” or if doctors say that he must eat, then even if he did not smell [the aroma of] food he should be given the amount he needs as soon as he needs it. [The procedure of] first giving some of the sauce was stated only with regard to a pregnant woman or to a person who smelled the aroma of food, for neither they, nor we, are able to estimate when their minds will be settled. Sometimes the sauce itself will suffice, and sometimes they need the food itself. We are therefore particular, [when feeding] them, to whatever extent possible. With regard to a sick person, by contrast, [since] he is given food on the advice of knowledgeable doctors, he should be given what [they] recommend. Similarly, when food is given to [a sick person because] he himself says, “I need [to eat],” it should be given until he says that it is sufficient. One must be particular, however, to give it in small amounts, each less than the minimum measure [for which one is liable], as will be explained in sec. 618[:13]. ,‫ ֶאָלּא ֲאִפלּוּ ָכּל ָאָדם ֶשֵׁה ִריַח ַמֲאָכל ְו ִנְשַׁתּנּוּ ָפָּניו – ְמֻסָכּן הוּא ִאם ל ֹא ִיְתּנוּ לוֹ ִלְטֹעם ֵמַהַמֲּאָכל‬,‫ג ְול ֹא ְמֻﬠֶבֶּרת ִבְּלַבד‬ ‫יח ֲאָבל ִאם ל ֹא ִנְשַׁתּנּוּ ָפָּניו יט ַאף ַﬠל‬,‫ְלִפיָכ ַמֲאִכיִלין אוֹתוֹ ְבּיוֹם ַהִכּפּוּ ִרים יז ְכֶּדֶר ֶשַׁמֲּאִכיִלין ֶאת ַהְמֻﬠֶבֶּרת ֶשֵׁה ִריָחה‬ ‫ִפּי ֶשׁאוֵֹמר ָצ ִרי ֲא ִני ֶלֱאֹכל כ – ֵאין ַמֲאִכיִלין אוֹתוֹ‬. ‫כא אוֹ ֶשָׁהרוְֹפִאים אוְֹמ ִרים ֶשׁהוּא ָצ ִרי‬,‫ ֶשָׁאז ֲאִפלּוּ ל ֹא ֵה ִריַח ֵריַח ַמֲאָכל ְוהוּא אוֵֹמר ָצ ִרי ֲא ִני‬,‫ֶאָלּא ִאם ֵכּן הוּא חוֶֹלה‬ ‫ ֶאָלּא ִבְּמֻﬠֶבֶּרת אוֹ ִמי‬,‫ ְול ֹא ָאְמרוּ ִלֵתּן לוֹ ְתִּחָלּה ִמן ָהֹרֶטב‬.‫ ְכֵּדי ַהָצּ ִרי לוֹ‬,‫ֶלֱאֹכל כב – ַמֲאִכיִלין אוֹתוֹ ִמָיּד ֶשָׁצּ ִרי לוֹ‬ ‫ ְפָּﬠִמים ִמְתַיֵשּׁב ְבֹּרֶטב וְּפָﬠִמים ֶשְׁצּ ִריִכין ְלַהַמֲּאָכל‬,‫ ֶשֵׁאין ָלֶהם ְול ֹא ָלנוּ ֹאֶמד ְבּ ִישּׁוּב ַדְּﬠָתּם‬,‫ֶשֵׁה ִריַח ֵריַח ַהַמֲּאָכל‬ ‫ ֲאָבל חוֶֹלה ֶשַׁמֲּאִכיִלין אוֹתוֹ ַﬠל ִפּי רוְֹפִאים ְבִּקיִאים – נוְֹתִנים לוֹ‬,‫ ְלִפיָכ ְמַדְקְדִּקין ִﬠָמֶּהם ְבָּכל ַמה ֶשֶּׁאְפָשׁר‬,‫ַﬠְצמוֹ‬ ‫כד‬.‫כג ְוֵכן ִאם ַמֲאִכיִלין אוֹתוֹ ַﬠל ִפּי ַﬠְצמוֹ ֶשׁאוֵֹמר ָצ ִרי ֲא ִני – נוְֹת ִנים לוֹ ַﬠד ֶשׁיּ ֹאַמר ַדּי‬.‫ְכִּפי ַמה ֶשּׁאוְֹמ ִרים ַהְבִּקיִאים‬ ‫כה‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תרי"ח‬,‫ֶאָלּא ֶשָׁצּ ִרי ִלָזֵּהר ְלַהֲאִכיל אוֹתוֹ ָפּחוֹת ָפּחוֹת ִמְכִּשׁעוּר‬ 4 Within three days of childbirth, a woman should not fast at all. Even if she says, “I do not need [to eat],” she should be served food against her will. Nevertheless, it should be given to her in small amounts, each less than the minimum measure [for which one is liable], as will be explained in sec. 618[:13]. [The following procedure applies] between the end of the third day and the end of the seventh day after childbirth. If she says, “I need to eat,” then even though her peers and the doctors likewise say that there is no need for this, she should immediately be given food7 (in small amounts, each less than the minimum measure [for which one is liable], as explained there). Beyond [seven days after childbirth] she is considered as any sick person whose condition is not dangerous, for after seven days she is certainly not in any danger arising from the birth. Therefore, even if she said, “Because of the suffering of the birth I must eat,” she should not be given food, because no risk is involved. However, if she said, “I must eat because illness is overcoming me,” she should be given food in the same manner that it is given to any sick person who says, “I must [eat],” as explained in [sec. 618:1]. 12/20/2020, 12:53 PM

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‫‪Shulchan Aruch: Chapter 617 - Pregnant and Nursing Women, and Wom...‬‬

‫ד יוֶֹלֶדת תּוֹ ְשׁ ָשׁה ָיִמים – ל ֹא ִתְּתַﬠֶנּה ְכָּלל‪,‬כו ֲאִפלּוּ אוֶֹמֶרת ֵאי ִני ְצ ִריָכה – ַמֲאִכיִלין אוָֹתהּ כז ְבַּﬠל ָכּ ְרָחהּ‪.‬כח וִּמָכּל‬ ‫ָמקוֹם ֵישׁ ְלַהֲאִכיָלהּ ָפּחוֹת ָפּחוֹת ִמְכִּשׁעוּר‪,‬כט ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תרי"ח‪.‬ל‬ ‫ִמְשּׁ ָשׁה ָיִמים ַﬠד סוֹף ִשְׁבַﬠת ָיִמים ְלִלְדָתּהּ‪ִ ,‬אם ָאְמָרה ְצ ִריָכה ֲאִני ֶלֱאֹכל לא ַאף ַﬠל ִפּי ֶשַׁחְברוֶֹתיָה לב ְוֵכן ָהרוְֹפִאים לג‬ ‫אוְֹמ ִרים ֶשֵׁאיָנהּ ְצ ִריָכה – ַאף ַﬠל ִפּי ֵכן ַמֲאִכיִלין אוָֹתהּ ִמָיּד לד‪ָ 7,‬פּחוֹת ָפּחוֹת ִמְכִּשׁעוּר‪ְ ,‬כּמוֹ ֶשִׁיְּתָבֵּאר ָשׁם‪.‬לה‬ ‫ִמָכּאן ְוֵאיָל – ֲהֵרי ִהיא ִכְּשָׁאר חוֶֹלה ֶשֵׁאין בּוֹ ַסָכָּנה‪,‬לו ְלִפי ֶשְׁבַּוַדּאי ֵאין שׁוּם ַסָכָּנה ֵמֲחַמת ַהֵלָּדה ְלַאַחר ִשְׁבָﬠה ָיִמים‬ ‫ְלִלְדָתּהּ‪ְ .‬לִפיָכ ֲאִפלּוּ ִאם ָאְמָרה ְצ ִריָכה ֲא ִני ֶלֱאֹכל ֵמֲחַמת ַצַﬠר ַהֵלָּדה – ֵאין ַמֲאִכיִלין אוָֹתהּ‪ֵ ,‬כּיָון ֶשֵׁאין ַסָכָּנה ַבָּדָּבר‪.‬‬ ‫ֲאָבל ִאם ָאְמָרה ְצ ִריָכה ֲא ִני ֶלֱאֹכל ֵמֲחַמת ֶשִׁמְּתַכֵּבּד ָﬠַלי ֹחִלי – ַמֲאִכיִלין אוָֹתהּ לז ְכֶּדֶר ֶשַׁמֲּאִכיִלין ָכּל חוֶֹלה ֶשׁאוֵֹמר‬ ‫‪ָ:‬צ ִרי ֲא ִני‪ְ ,‬כּמוֹ ֶשׁ ִיְּתָבֵּאר ָשׁם‪,‬לח ַﬠֵיּן ָשׁם‬ ‫‪5 The three days and the seven days [referred to above in subsection 4] are not‬‬ ‫‪counted from hour to hour. For example, if a woman gave birth on the seventh of‬‬ ‫‪Tishrei after midday, the three days are not counted as continuing until after‬‬ ‫‪midday on Yom Kippur, but according to the days of the week.8 Thus, [in the above‬‬ ‫‪situation,] Yom Kippur is considered the fourth day after she gave birth.‬‬ ‫‪If, [between the end of the third day and the end of the seventh day after‬‬ ‫‪childbirth,9] she said, “I do not need [to eat],” she should not be given food at all. If‬‬ ‫‪she simply said nothing, or if she said that she did not know whether she needed [to‬‬ ‫‪eat], she should be given food, unless her friends or doctors say that she does not‬‬ ‫‪need [to eat]. In such a case she should not be given food unless she explicitly says,‬‬ ‫”‪“I need to eat.‬‬ ‫ה ְשׁ ֶשׁת ָיִמים ֵאלּוּ‪ְ ,‬וֵכן ִשְׁבַﬠת ָיִמים ֵאלּוּ – ֵאין מוֹ ִנין אוָֹתם ֵמֵﬠת ְלֵﬠת‪ְ ,‬כּגוֹן ִאם ָיְלָדה ְבּז' ְבִּתְשֵׁרי ַאַחר ֲחצוֹת ַהיּוֹם‬ ‫– ֵאין ְמַחְשִּׁבין ַהְשּׁ ָשׁה ָיִמים ַﬠד ַאַחר ֲחצוֹת ַהיּוֹם ֶשׁל יוֹם ַהִכּפּוּ ִרים‪ֶ ,‬אָלּא ְמַחְשִּׁבין אוָֹתם ְלִפי ֵסֶדר ְיֵמי ְבֵּראִשׁית‪8,‬‬ ‫ְויוֹם ַהִכּפּוּ ִרים הוּא יוֹם ְרִביִﬠי ְלִלְדָתּהּ‪.‬לט‬ ‫ְוִאם מ‪ָ 9,‬אְמָרה ֵאי ִני ְצ ִריָכה – ֵאין ַמֲאִכיִלין אוָֹתהּ ְכָּלל‪.‬מא ֲאָבל ִבְּסָתם ֶשֵׁאיָנהּ אוֶֹמֶרת ְכּלוּם‪,‬מב אוֹ ֶשׁאוֶֹמֶרת ֶשֵׁאיָנהּ‬ ‫יוַֹדַﬠת ִאם ִהיא ְצ ִריָכה – ַמֲאִכיִלין אוָֹתהּ‪ֶ ,‬אָלּא ִאם ֵכּן ֶשַׁחְברוֶֹתיָה אוֹ ָהרוְֹפִאים אוְֹמ ִרים ֶשֵׁאיָנהּ ְצ ִריָכה‪ֶ ,‬שָׁאז ֵאין‬ ‫ַמֲאִכיִלין אוָֹתהּ‪,‬מג ֶאָלּא ִאם ֵכּן ָאְמָרה ְבֵּפרוּשׁ ְצ ִריָכה ֲא ִני ֶלֱאֹכל‪:‬מד‬

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Shulchan Aruch: Chapter 618 - Laws Related to a Sick Person on Yom K...

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https://www.chabad.org/library/article_cdo/aid/3385316/jewish/Shulcha...

Shulchan Aruch: Chapter 618 - Laws Related to a Sick Person on Yom Kippur By Rabbi Schneur Zalman of Liadi

SECTION 618 Laws Relating to a Sick Person on Yom Kippur. (1–18) ‫סימן תריח ִדּין חוֶֹלה ְבּיוֹם ַהִכּפּוּ ִרים וּבוֹ י"ח ְסִﬠיִפים‬: 1 [The following principles apply with regard to] a sick person who says, “I need to eat”1 — even when he does not say that if he does not eat, [his life] might be endangered.2 If, after he is informed that it is Yom Kippur, or [it is obvious] that he himself knows that it is Yom Kippur, he [nevertheless] says “Give me [food] to eat,” or “I cannot bear the fast because of my sickness,” or any similar expression indicating that even though he knows it is Yom Kippur he wishes to eat, he should immediately be given food until he says, “Enough.” [The rationale:] It is not assumed that he is a wicked person [who desires to violate the prohibition]. The assumption is that he feels that he requires this [food], for a person’s own heart knows the bitterness of his soul.3 Therefore, even if a hundred doctors say that he does not need to eat, and even if they say that food will harm him, it is the words of the patient that are to be heeded.4 [It is assumed that] he certainly needs [to eat], because he knows that it is Yom Kippur, and he nevertheless requests food. ‫ ֶאָלּא ְלַאַחר‬2,‫ב‬,‫ ַאף ַﬠל ִפּי ֶשֵׁאינוֹ אוֵֹמר ֶשִׁאם ל ֹא י ֹאַכל ֶאְפָשׁר ֶשׁ ִיְּסַתֵּכּן‬1,‫א‬,‫א חוֶֹלה ֶשׁהוּא אוֵֹמר ָצ ִרי ֲא ִני ֶלֱאֹכל‬ ‫ה אוֹ‬,‫ֶשׁהוִֹדיעוּהוּ ֶשַׁהיּוֹם הוּא יוֹם ַהִכּפּוּ ִרים ג אוֹ ֶשׁיּוֵֹדַﬠ ֵמַﬠְצמוֹ ֶשַׁהיּוֹם הוּא יוֹם ַהִכּפּוּ ִרים ד ְואוֵֹמר ְתּנוּ ִלי ֶלֱאֹכל‬ ‫ו ְוַכיּוֵֹצא ִבְּלשׁוֹנוֹת ֵאלּוּ ֶשׁ ִנּ ְרֶאה ֵמֶהם ַכָּוָּנתוֹ ֶשַׁאף ַﬠל ִפּי ֶשׁהוּא יוֵֹדַﬠ‬,‫ֶשׁאוֵֹמר ֵאי ִני ָיכוֹל ִלְסֹבּל ַהַתֲּﬠִנית ֵמֲחַמת ֹחִלי‬ ‫ז ְלִפי ֶשֵׁאין ָאנוּ ַמֲחִזיִקים‬,‫ ַﬠד ֶשׁיּ ֹאַמר ַדּי‬,‫ֶשַׁהיּוֹם הוּא יוֹם ַהִכּפּוּ ִרים ַאף ַﬠל ִפּי ֵכן ְרצוֹנוֹ ֶלֱאֹכל – ַמֲאִכיִלין אוֹתוֹ ִמָיּד‬ 3,‫ט‬."‫ ֶשַׁה"ֵלּב יוֵֹדַﬠ ָמַרת ַנְפשׁוֹ‬, ‫ח וִּמן ַהְסָּתם הוּא ַמ ְרִגּישׁ ְבַּﬠְצמוֹ ֶשׁהוּא ָצ ִרי ְלָכ‬,‫אוֹתוֹ ְלָרָשׁע‬ ‫י ַוֲאִפלּוּ ֵהם אוְֹמ ִרים ֶשַׁהַמֲּאָכל ַמִזּיק לוֹ יא – שׁוְֹמִﬠין‬,‫וְּלִפיָכ ֲאִפלּוּ ֵמָאה רוְֹפִאים אוְֹמ ִרים ֶשֵׁאינוֹ ָצ ִרי ֶלֱאֹכל‬ ‫ ֵכּיָון ֶשׁהוּא יוֵֹדַﬠ ֶשַׁהיּוֹם יוֹם ַהִכּפּוּ ִרים ְוַאף ַﬠל ִפּי ֵכן הוּא ְמַבֵקּשׁ ֶלֱאֹכל‬, ‫ ֶשְׁבַּוַדּאי הוּא ָצ ִרי ְלָכ‬4,‫ַלחוֶֹלה‬: 2 Even though the patient himself says that [he] does not have to eat, but there is a doctor — even a non-Jew — who says that he must eat, the patient should be given food as directed by the doctor, provided he is an expert.5 [Moreover,] even if the doctor does not say that if the patient does not eat he will be endangered, but merely that his illness might possibly intensify, the patient should be given food, for fear that such deterioration may lead to mortal danger. Even though the patient says that he does not have to eat, his statement carries no weight in justifying a stringent ruling, for he may have spoken out of confusion and distress, being so weak that he is unaware of [the severity of] his illness. [Hence the rule applies:] Whenever a question of life and death is in the balance, the lenient ruling is to be followed.6 – ‫ב ַוֲאִפלּוּ ִאם ַהחוֶֹלה אוֵֹמר ֵאי ִני ָצ ִרי ֶלֱאֹכל ְוֵישׁ ָשׁם רוֵֹפא יב ֲאִפלּוּ הוּא ָנְכ ִרי יג ְואוֵֹמר ֶשׁהוּא ָצ ִרי ֶלֱאֹכל יד‬ ‫ ַרק ֶשׁאוֵֹמר‬,‫ ְוַאף ַﬠל ִפּי ֶשֵׁאין ָהרוֵֹפא אוֵֹמר ֶשִׁאם ל ֹא י ֹאַכל ִיְסַתֵּכּן‬5,‫טו‬.‫ ְוהוּא ֶשׁ ְיֵּהא ָבִּקי‬,‫ַמֲאִכיִלין אוֹתוֹ ַﬠל ִפּיו‬ 12/20/2020, 12:54 PM

Shulchan Aruch: Chapter 618 - Laws Related to a Sick Person on Yom K...

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https://www.chabad.org/library/article_cdo/aid/3385316/jewish/Shulcha...

‫טז ְוַאף ַﬠל ִפּי‬.‫ ְלִפי ֶשָׁאנוּ חוְֹשִׁשׁין ֶשָׁמּא ַיְכִבּיד ָﬠָליו ָחְליוֹ ְוִיְסַתֵּכּן‬,‫ֶשֶׁאְפָשׁר ֶשַׁיְּכִבּיד ָﬠָליו ָחְליוֹ – ַמֲאִכיִלין אוֹתוֹ‬ ‫ ְדֶּשָׁמּא ֵמֲחַמת‬,‫ֶשַׁהחוֶֹלה ְבַּﬠְצמוֹ אוֵֹמר ֶשֵׁאינוֹ ָצ ִרי – ֵאין ֲאִמיָרתוֹ ֶנְחֶשֶׁבת ִלְכלוּם ְכֵּדי ֶשַׁנְּחִמיר ָﬠָליו ִבְּשִׁביל ֲאִמיָרתוֹ‬ 6,‫יט‬:‫יח וְּסֵפק ְנָפשׁוֹת ְלָהֵקל‬,‫יז ֶשֵׁאינוֹ ַמ ְרִגּישׁ ְבָּחְליוֹ ֵמֲחַמת ֹרב ֻחְלָשׁה‬,‫ֵטרוּף ַהַדַּﬠת הוּא אוֵֹמר ֵכּן‬ 3 [The following principles apply if] one doctor says that [the patient] must eat and another doctor says that it is not necessary. If the sick person does not say anything, or if he says that he does not know, he should be given food, for whenever a question of life and death is in the balance, the lenient ruling is to be followed.6 If, however, the patient himself also says that he does not need [to eat], he should not be given food. Since one doctor shares his opinion, it is not assumed that he spoke out of confusion and distress. ‫כ ִאם ַהחוֶֹלה ֵאינוֹ אוֵֹמר ְכּלוּם אוֹ ֶשׁאוֵֹמר‬,‫ג רוֵֹפא ֶאָחד אוֵֹמר ֶשׁהוּא ָצ ִרי ֶלֱאֹכל ְורוֵֹפא ֶאָחד אוֵֹמר ֶשֵׁאינוֹ ָצ ִרי ֶלֱאֹכל‬ ‫ ֲאָבל ִאם ַגּם ַהחוֶֹלה אוֵֹמר ֵאי ִני ָצ ִרי – ֵאין ַמֲאִכיִלין‬6,‫כב‬,‫ ֶשְׁסֵּפק ְנָפשׁוֹת ְלָהֵקל‬,‫ֵאי ִני יוֵֹדַﬠ כא – ַמֲאִכיִלין אוֹתוֹ‬ ‫כד‬:‫כג ֵכּיָון ֶשֵׁיּשׁ רוֵֹפא ֶאָחד ֶשׁאוֵֹמר ְכּמוֹתוֹ – ֵאין ָאנוּ תּוִֹלים ֲאִמיָרתוֹ ְבֵּטרוּף ַהַדַּﬠת‬,‫אוֹתוֹ‬ 4 If the patient says nothing or if he says that he does not know, and one doctor says that he needs to eat, and two doctors say that he does not need [to eat], the patient should not be given food, because one voice does not outweigh two. If, however, the first [doctor] is distinguished for his expertise when compared to the two [doctors] who say that the patient need not eat, his words should be respected: the ruling should be lenient and the patient should be given food, because a question of life and death is involved. ‫ ְורוֵֹפא ֶאָחד אוֵֹמר ֶשׁהוּא ָצ ִרי ֶלֱאֹכל וְּשֵׁני רוְֹפִאים אוְֹמ ִרים‬,‫ד ִאם ַהחוֶֹלה ֵאין אוֵֹמר ְכּלוּם אוֹ ֶשׁאוֵֹמר ֵאי ִני יוֵֹדַﬠ‬ ‫כו ְוִאם ָהֶאָחד הוּא ֻמְפָלג ְבָּחְכָמה ֶנֶגד‬.‫כה ְלִפי ֶשֵׁאין ְדָּבָריו ֶשׁל ֶאָחד ִבְּמקוֹם ְשַׁנ ִים‬,‫ֶשֵׁאינוֹ ָצ ִרי – ֵאין ַמֲאִכיִלין אוֹתוֹ‬ ‫כח‬:‫כז ֵכּיָון ֶשׁהוּא ְסֵפק ַסָכַּנת ְנָפשׁוֹת‬,‫ְשַׁנ ִים ָהאוְֹמ ִרים ֶשֵׁאינוֹ ָצ ִרי – חוְֹשִׁשׁין ִלְדָבָריו ְלָהֵקל וְּלַהֲאִכילוֹ‬ 5 If, however, two doctors state that the patient must eat,5 then even if a hundred doctors say that he does not have to eat, and even if the patient himself says that he does not have to eat, he should be given food. [This applies] even when the hundred who say that he does not have to eat are greater experts and are more distinguished for their knowledge than the two [who rule leniently. For] in an uncertainty involving life and death, a stringent ruling is not determined by greater wisdom or greater numbers. Instead, since two [doctors] who are knowledgeable in this discipline say that the patient must eat, they are considered as distinguished experts. We see [a parallel] to this in [the laws of] testimony. There, by Scriptural decree, two witnesses are considered equivalent to a hundred. ‫ ַוֲאִפלּוּ ִאם ַגּם ַהחוֶֹלה אוֵֹמר‬, ‫ ֲאִפלּוּ ֵמָאה אוְֹמ ִרים ֶשֵׁאינוֹ ָצ ִרי‬5,‫ה ֲאָבל ִאם ְשֵׁני רוְֹפִאים אוְֹמ ִרים ֶשׁהוּא ָצ ִרי ֶלֱאֹכל‬ ‫כט ַוֲאִפלּוּ ִאם ָהאוְֹמ ִרים ֶשֵׁאינוֹ ָצ ִרי ֵהם יוֵֹתר ֻמְמִחים ְוֵהן ֻמְפָלִגים ְבָּחְכָמה ֶנֶגד ֵאלּוּ‬.‫ֶשֵׁאינוֹ ָצ ִרי – ַמֲאִכיִלין אוֹתוֹ‬ ‫לא ֶאָלּא ֵכּיָון ֶשְׁשַּׁנ ִים אוְֹמ ִרים‬,‫ַהְשַּׁנ ִים ל – ֵאין הוְֹלִכין ִבְּסֵפק ְנָפשׁוֹת ַאַחר ֹרב ָחְכָמה ְול ֹא ַאַחר ֹרב ִמַנּ ִין ֵדּעוֹת ְלַהְחִמיר‬ ‫ ְכּמוֹ ֶשָׁמִּצינוּ ְלִﬠְנַין ֵﬠדוּת ֶשְׁשַּׁנ ִים‬,‫ֶשׁהוּא ָצ ִרי ֶלֱאֹכל ְוֵהן ְבִּקיִאים ַבָּחְכָמה – ֲהֵרי ֵהן ֲחשׁוִּבין ְכּמוֹ ֲחָכִמים ֻמְפָלִגים‬ ‫לג‬:‫ֲחשׁוִּבים ְכֵּמָאה לב ִמ ְגֵּזַרת ַהָכּתוּב‬ 6 In this context, a doctor who is a woman or a non-Jew is equivalent to the most legally competent Jewish male,7 whether [that doctor’s] opinion is more lenient or more stringent. [That doctor’s] word is trusted to outweigh the opinion of the most legally competent Jewish doctor, according to the guidelines discussed above. ‫ ְוֶנֱאָמן ְלַהְכִחישׁ‬,‫ ֵבּין ְלָהֵקל ֵבּין ְלַהְחִמיר‬7,‫ו ִאם ָהרוֵֹפא הוּא ִאָשּׁה אוֹ ָנְכ ִרי – ֲהֵרי הוּא ְכָּכֵשׁר ֶשְׁבּ ִיְשָׂרֵאל ְלִﬠ ְנָין ֶזה‬

12/20/2020, 12:54 PM

Shulchan Aruch: Chapter 618 - Laws Related to a Sick Person on Yom K...

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‫לה‬:‫לד ְוַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּאר‬,‫רוֵֹפא ַהָכֵּשׁר ֶשְׁבּ ִיְשָׂרֵאל‬ 7 [Even] if the patient says that he does not need [to eat] and [even if] a doctor says that he does not know whether he must eat, since possibly there is no [reason] whatever for concern or doubt that the illness will intensify because food was withheld, food should be given to him. [The rationale is that] if the doctor had said that he knew that there was [reason] for concern or doubt that the illness would intensify, the patient would have been given food. Therefore even now, when the doctor is undecided, [the patient] should be given food. For whenever a question of life and death is in the balance, the lenient ruling is to be followed, even if there are many cumulative doubts involved. ‫לו ֶשֶׁאְפָשׁר ֶשֵׁאין שׁוּם ֲחָשׁשׁ ְוָסֵפק‬,‫ז ִאם ַהחוֶֹלה אוֵֹמר ֶשֵׁאינוֹ ָצ ִרי ְוָהרוֵֹפא אוֵֹמר ֶשֵׁאינוֹ יוֵֹדַﬠ ִאם הוּא ָצ ִרי ֶלֱאֹכל‬ ‫ ְלִפי ֶשִׁאם ָהָיה ָהרוֵֹפא אוֵֹמר ֶשָׁיּדוַּﬠ לוֹ ֶשֵׁיּשׁ‬,‫ְכָּלל ֶשַׁיְּכִבּיד ָﬠָליו ָחְליוֹ ֵמֲחַמת ְמ ִניַﬠת ָהֲאִכיָלה לז – ַמֲאִכיִלין אוֹתוֹ‬ ‫ ֶשָׁכּל‬,‫לח ָלֵכן ַגּם ַﬠְכָשׁו ֶשׁהוּא ְמֻסָפּק ָבֶּזה ַמֲאִכיִלין אוֹתוֹ‬,‫ֲחַשׁשׁ ָסֵפק ַבָּדָּבר ֶשָׁמּא ַיְכִבּיד ָﬠָליו ָחְליוֹ ָהיוּ ַמֲאִכיִלים אוֹתוֹ‬ ‫מ‬:‫ְסֵפק ְנָפשׁוֹת הוְֹלִכין ְלָהֵקל לט ֲאִפלּוּ ְבַּכָמּה ְוַכָמּה ְסֵפקוֹת‬ 8 If, however, a doctor says that there is no need for [the patient to eat] and the patient himself does not know, he should not be given food.8 The patient’s statement that he does not know is of no consequence, for most patients do not know, nor are they knowledgeable with regard to their illness. [The ruling is different] if the patient is himself an expert doctor and is knowledgeable with regard to his illness. If he says that he does not know whether he must eat on Yom Kippur, he should be given food. The rationale is that if he had said that he must eat, he would be given food. Therefore even now, when he says that he does not know, he should be given food because of the doubt involved. ‫ ְלִפי ֶשֵׁאינוֹ יוֵֹדַﬠ ֶשׁל חוֶֹלה ָלאו‬8,‫מא‬,‫ח ֲאָבל ִאם ָהרוֵֹפא אוֵֹמר ֶשֵׁאינוֹ ָצ ִרי ְוַהחוֶֹלה ֵאינוֹ יוֵֹדַﬠ – ֵאין ַמֲאִכיִלין אוֹתוֹ‬ ‫מב ֲאָבל ִאם ַהחוֶֹלה הוּא ְבַּﬠְצמוֹ ַגּם ֵכּן רוֵֹפא ָבִּקי ְוהוּא‬.‫ ֶשֻׁרָבּן ֶשׁל חוִֹלים ֵאיָנן יוְֹדִﬠין וְּבִקיִאין ַבֹּחִלי ֶשָׁלֶּהן‬,‫ְכּלוּם הוּא‬ ‫מג ְלִפי ֶשִׁאלּוּ ָהָיה אוֵֹמר ָצ ִרי ָהיוּ‬,‫ַמִכּיר ְבָּחְליוֹ ְואוֵֹמר ֵאיִני יוֵֹדַﬠ ִאם ָצ ִרי ֶלֱאֹכל ְבּיוֹם ַהִכּפּוּ ִרים – ַמֲאִכיִלין אוֹתוֹ‬ ‫ ָלֵכן ַגּם ַﬠְכָשׁו ֶשׁאוֵֹמר ֵאי ִני יוֵֹדַﬠ ַמֲאִכיִלין אוֹתוֹ ִמָסֵּפק‬,‫ַמֲאִכיִלין אוֹתוֹ‬: 9 If a doctor9 says that he is not knowledgeable about the patient’s illness, he is like any other person and his opinion is of no consequence when he says that the sick person must eat or that he does not know. Similarly, if [such a doctor] says that there is no need for the patient to eat, his words are of no consequence. [Thus,] if the patient says (that [he] does not know or) that he does not have to [eat], and one [other] doctor says that he must [eat], the patient should be given food. No attention is paid to the words of the doctor who says that the patient need not [eat], since he is not familiar with this illness. ‫ ְוֵאין ְדָּבָריו ַמֲﬠִלין ְכֶּשׁאוֵֹמר ָצ ִרי אוֹ‬,‫ אוֵֹמר ֶשֵׁאינוֹ ַמִכּיר ֶאת ָחְליוֹ – ֲהֵרי הוּא ִכְּשָׁאר ָכּל ָאָדם‬9‫ט ְוִאם ָהרוֵֹפא‬ ‫מד ְוִאם ַהחוֶֹלה )אוֵֹמר ֵאיִני‬.‫ ְוֵכן ְכֶּשׁאוֵֹמר ֵאינוֹ ָצ ִרי – ֵאין ְדָּבָריו מוֹ ִריִדין ְכָּלל‬.‫ֶשׁאוֵֹמר ֵאיִני יוֵֹדַﬠ ֶשׁיּ ֹאַכל ַﬠל ִפּיו‬ ‫ ְוֵאין ַמְשִׁגּיִחין ְבִּדְבֵרי רוֵֹפא ֶזה ֶשׁאוֵֹמר‬,‫יוֵֹדַﬠ אוֹ ֶשַׁהחוֶֹלה( אוֵֹמר ֵאי ִני ָצ ִרי ְורוֵֹפא ֶאָחד אוֵֹמר ָצ ִרי – ַמֲאִכיִלין אוֹתוֹ‬ ‫ ֵכּיָון ֶשֵׁאינוֹ ַמִכּיר ֶאת ַהֹחִלי‬, ‫ֵאינוֹ ָצ ִרי‬: 10 Even in a place where there are no expert doctors to evaluate whether [the patient] must eat, if he becomes so weak that most of the people around him regard him as dangerously ill, he should be given food. ‫ ִמָכּל ָמקוֹם ִאם ֶנֱחַלשׁ ַה ְרֵבּה ַﬠד ֶשׁ ִנּ ְרֶאה‬,‫י ֲאִפלּוּ ְבָּמקוֹם ֶשֵׁאין ָשׁם רוְֹפִאים ְבִּקיִאין ֶשַׁיַּאְמדוּהוּ ִאם הוּא ָצ ִרי ֶלֱאֹכל‬ ‫מה‬:‫ְלֹרב ְבֵּני ָאָדם ֶשֶׁאְצלוֹ ֶשׁהוּא ְמֻסָכּן – ַמֲאִכיִלין אוֹתוֹ‬ 12/20/2020, 12:54 PM

Shulchan Aruch: Chapter 618 - Laws Related to a Sick Person on Yom K...

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11 As to a patient who knows himself that he must eat, but is stringent with himself and does not eat, of him Scripture says,10 “But I will demand the blood of your souls…”11 ‫ " ְוַא ֶאת ִדְּמֶכם‬10,‫יא ִאם ַהחוֶֹלה יוֵֹדַﬠ ְבַּﬠְצמוֹ ֶשָׁצּ ִרי ֶלֱאֹכל וַּמְחִמיר ַﬠל ַﬠְצמוֹ ְוֵאינוֹ אוֶֹכל – ָﬠָליו ַהָכּתוּב אוֵֹמר מו‬ 11:"'‫ְלַנְפשׁוֵֹתיֶכם ֶאְדֹרשׁ וגו‬ 12 Whenever it is permitted for one to eat [on Yom Kippur] and he does not wish to eat, he should be fed against his will. ‫מז‬:‫יב ָכּל ָמקוֹם ֶשֻׁמָּתּר ֶלֱאֹכל ְוֵאינוֹ רוֶֹצה ֶלֱאֹכל – ַמֲאִכיִלין אוֹתוֹ ְבַּﬠל ָכּ ְרחוֹ‬ 13 [The following rules apply when,] following the advice of experts, food is given to a patient who does not say that he must eat.12 They also apply to a pregnant woman who smells [the aroma of] food and her face begins to change [color]13 — or to any other person whose face changes color because he [smells] the aroma of food — who was not satisfied when given a taste of the sauce. They apply similarly to a woman within three days of childbirth, who does not say that [she] must eat. A person in any of these situations should be given small portions at a time, so that when combined they will not add up to the measure defined in sec. 612[:1], for which one is liable for kares and lashes.14 [In this way,] this person’s liability will be reduced from [that associated with a violation punishable by] kares or lashes to the mere violation of the prohibition [against eating even less than the required measure]. For this reason, such a person is initially given less than the size of a date,15 i.e., two-thirds the size of an average-sized egg or slightly more, but not approaching the size of an egg;16 this is the measure of the size of a date. Afterwards, [his attendants] should wait the time it takes to eat four eggs, or at least the time it takes to eat three eggs (see sec. 612[:4]),17 and then give him the initial measure again. ‫ ְוֵכן ְכֶּשַׁמֲּאִכיִלין‬12,‫נ‬,‫יג ְכֶּשַׁמֲּאִכיִלין ֶאת ַהחוֶֹלה מח ֶשֵׁאינוֹ אוֵֹמר ָצ ִרי ֲא ִני ֶלֱאֹכל מט וַּמֲאִכיִלין אוֹתוֹ ַﬠל ִפּי ְבִּקיִאים‬ ‫ אוֹ ָכּל ָאָדם ֶשׁ ִנְּשַׁתּנּוּ ָפָּניו ֵמֵריַח ַהַמֲּאָכל נב ְול ֹא ִנְתַיְשָּׁבה ַדְּﬠָתּם‬13,‫ֶאת ַהְמֻﬠֶבֶּרת ֶשֵׁה ִריָחה ַמֲאָכל ְו ִנְשַׁתּנּוּ ָפֶּניָה נא‬ – ‫נג ְוֵכן ְכֶּשַׁמֲּאִכיִלין ֶאת ַהיּוֶֹלֶדת ֶשֵׁאיָנהּ אוֶֹמֶרת ְצ ִריָכה ֲאִני ֶלֱאֹכל ְכּגוֹן תּוֹ ְשׁ ָשׁה ָיִמים ְלִלְדָתּהּ נד‬,‫ִבְּטִﬠיַמת ָהֹרֶטב‬ ‫ָכּל ֵאלּוּ ַמֲאִכיִלין אוָֹתן ְמַﬠט ְמַﬠט ְכֵּדי ֶשׁלּ ֹא ִיְצָטֵרף ִלְכִשׁעוּר ֶשִׁנְּתָבֵּאר ְבִּסיָמן תרי"ב נה ֶשַׁחָיִּבים ָﬠָליו ָכֵּרת‬ 15‫נו ְלָכ ַמֲאִכיִלין אוֹתוֹ ַבְּתִּחָלּה ָפּחוֹת ִמְכּכוֶֹתֶבת‬,‫ ְכֵּדי ְלָהֵקל ֵמֲﬠֵליֶהם ֵמִאסּוּר ָכֵּרת וַּמְלקוֹת ְלִאסּוּר ִבְּלַבד‬14,‫וַּמְלקוֹת‬ ‫נט‬,‫ ֶשֶׁזּהוּ ִשׁעוּר ְכּכוֶֹתֶבת‬16,‫ ַרק ֶשׁלּ ֹא ִיְהֶיה ָקרוֹב ִלְכֵביָצה נח‬,‫ְדַּה ְינוּ ִכְּשֵׁני ְשִׁליֵשׁי ֵבּיָצה ֵבּינוֹ ִנית נז אוֹ ְמַﬠט יוֵֹתר‬ ,(17,‫ס וְּלָפחוֹת ִיְשׁהוּ ְכֵּדי ֲאִכיַלת ָשׁ ש ֵבּיִצים סא )ַﬠֵיּן ִסיָמן תרי"ב סב‬,‫ְוַאַחר ָכּ ִיְשׁהוּ ְכֵּדי ֲאִכיַלת ַא ְרַבּע ֵבּיִצים‬ ‫סג‬:‫ְוַיְחְזרוּ ְוַיֲאִכילוּהוּ ְכִּשׁעוּר ֲאִכיָלה ִראשׁוָֹנה‬ 14 With regard to drinking,18 it should first be determined how much a particular patient’s cheekful contains; [i.e., not an entire cheekful, but the amount of liquid which] if moved to one side of his mouth would look like a cheekful. He should be given less than this amount. [His attendants] should then wait the amount of time necessary to eat four eggs, or at least the amount of time necessary to eat three eggs, or at the very least the amount of time necessary to drink a revi’is (see sec. 612[:15]). He should then be given the same measure to drink again. If, however, doctors or other knowledgeable people (for example, most women know the needs of a woman after childbirth, and their word can be relied upon, as stated in sec. 330[:4-5]) assess that these limited quantities are insufficient or if they are unsure about this, the patient should immediately be given all the food and

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Shulchan Aruch: Chapter 618 - Laws Related to a Sick Person on Yom K...

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drink he needs, as prescribed by these knowledgeable individuals. ‫ – ִיְבְדּקוּ ַבּחוֶֹלה ַﬠְצמוֹ ַכָּמּה ִהיא ְכֵּדי ֶשׁ ְיַּסְלֶּקנּוּ ְלַצד ֶאָחד ְוֵיָרֶאה ִכְּמל ֹא ֻל ְגָמיו סד ְוַיְשׁקוּהוּ ָפּחוֹת ֵמאוֹתוֹ‬18‫יד ְוַהְשִּׁתָיּה‬ ‫סז וְּלָכל ַהָפּחוֹת ל ֹא ִיְפֲחתוּ‬,‫סו וְּלָפחוֹת ִיְשׁהוּ ְכֵּדי ֲאִכיַלת ָשׁ ש ֵבּיִצים‬,‫סה ְו ִיְשׁהוּ ְכֵּדי ֲאִכיַלת ַא ְרַבּע ֵבּיִצים‬,‫ִשׁעוּר‬ ‫ ְוַיְחְזרוּ ְוַיְשׁקוּהוּ ְכִּשׁעוּר ְשִׁתָיּה ִראשׁוָֹנה‬,(‫ִמִלְּשׁתּוֹת ְכֵּדי ְשִׁתַיּת ְרִביִﬠית )ַﬠֵיּן ִסיָמן תרי"ב סח‬. ‫ְוִאם ֲאָמדוּהוּ ָהרוְֹפִאים סט אוֹ ְשָׁאר ְבִּקיִאין )ְכּגוֹן ְבּיוֶֹלֶדת ֶשֹׁרב ָנִשׁים ְבִּקיאוֹת ְבָּצ ְרֵכיֶהן ְוֵישׁ ָלֶהן ֶנֱאָמנוּת ע ְכּמוֹ‬ ‫ אוֹ ֶשִׁנְּסַתְּפּקוּ ַבָּדָּבר עב – ַמֲאִכיִלין וַּמְשִׁקין אוָֹתן ָכּל‬,‫ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ש"ל עא( ֶשֵׁאין ִשׁעוּ ִרים ַהָלּלוּ ַמְסִפּיִקין לוֹ‬ ‫ָצ ְרָכּן ִמָיּד ְכִּפי ַמה ֶשּׁיּ ֹאְמרוּ ַהְבִּקיִאין‬: 15 If a patient — a pregnant woman, or a woman who is within seven days of childbirth, or a sick person — knows himself that he must eat, we do not show concern for any of these measures. Instead, we place food before him and say: “Today is Yom Kippur. If you know — or if you think it is possible — that you will be in [mortal] danger if you do not eat more than the minimum quantity [for which one is held liable], eat [that quantity, or more]. If not, eat less than that quantity at recurring intervals.” The person will then eat in whatever way appears appropriate in his own eyes. ‫טו ֲאָבל ִאם ַהְמֻﬠֶבֶּרת אוֹ ַהיּוֶֹלֶדת ְבּתוֹ ִשְׁבָﬠה ָיִמים אוֹ ַהחוֶֹלה יוְֹדִﬠים ְבַּﬠְצָמם ֶשְׁצּ ִריִכים ֶלֱאֹכל עג – ֲאַזי ֵאין‬ ‫ ְואוְֹמ ִרים לוֹ יוֹם ִכּפּוּר הוּא עד ְוִאם ַאָתּה יוֵֹד ַﬠ עה‬,‫ ֶאָלּא נוְֹת ִנים ִלְפֵניֶהם ַמֲאָכל‬,‫ְמַדְקְדִּקים ִﬠָמֶּהם ְבָּכל ִשׁעוּ ִרים ַהָלּלוּ‬ ‫ ְוִאם ָלאו – ֱאֹכל ָפּחוֹת ָפּחוֹת‬,‫אוֹ ֶשִׁמְּסַתֵּפּק ְל  עו ֶשָׁמּא ֵישׁ ֲחַשׁשׁ ַסָכָּנה ִאם ל ֹא תּ ֹאַכל ְכִּשׁעוּר – ֱאֹכל ְכִּשׁעוּר‬ ‫עז ְוהוּא י ֹאַכל ְכִּפי ַמה ֶשֵּׁיָּרֶאה ְבֵּﬠיָניו‬,‫ִמְכִּשׁעוּר‬: 16 If a person is seized by bulmus, an ailment caused by hunger whose symptom is that his vision is dimmed and he cannot see, he should be given food until his sight is restored.19 If there is no kosher food available, he may be given non-kosher food. If there are two types of forbidden food, one governed by a more serious prohibition than the other, we give him the one governed by the lesser prohibition first, [in the hope that] it alone will be sufficient for him. ‫עח ְוהוּא ֳחִלי ַהָבּא ֵמֲחַמת ְרָﬠבוֹן ְוִסיָמנוֹ ֶשֵׁﬠיָניו ֵכּהוֹת ְוֵאינוֹ ָיכוֹל ִל ְראוֹת עט – ַמֲאִכיִלין אוֹתוֹ‬,‫טז ִמי ֶשֲׁאָחזוֹ ֻבְּלמוּס‬ ‫פ ְוִאם ֵישׁ ָכּאן ְשֵׁני ִמיֵני‬.‫ ְוִאם ֵאין ָשׁם ַמֲאָכל ֶשׁל ֶהֵתּר – ַמֲאִכיִלין אוֹתוֹ ַמֲאָכל ֶשׁל ִאסּוּר‬19.‫ַﬠד ֶשֵׁיּאוֹרוּ ֵﬠיָניו‬ ‫פא ֶשָׁמּא ַיְסִפּיק לוֹ ֶזה ִבְּלַבד‬,‫ִאסּוּ ִרים ֶאָחד ָחמוּר ֵמֲחֵברוֹ – ַמֲאִכיִלין אוֹתוֹ ַהַקּל ְתִּחָלּה‬: 17 [The laws that apply when a patient] requires meat, there is an animal that must be slaughtered,20 and meat is also available from an animal that was not ritually slaughtered,21 [are discussed in] sec. 328[:16].22 22,‫פג‬:‫ – ַﬠֵיּן ְבִּסיָמן שכ"ח‬21,‫ וְּבַשׂר ְנֵבָלה מוֶּכֶנת פב‬20‫יז ִאם ָצ ִרי ְלָבָשׂר ְוֵישׁ ָכּאן ְבֵּהָמה ֶשְׁצּ ִריִכים ְלָשֳׁחָטהּ‬ 18 When a patient who ate [out of necessity] on Yom Kippur becomes composed and is able to recite the Grace After Meals,23 he should mention Yom Kippur in the Grace; i.e., he should add the passage Yaaleh VeYavo in the blessing Boneh Yerushalayim.24 If Yom Kippur falls on Shabbos, he should also add the passage beginning Retzeh. He is not, however, required to recite a blessing over two loaves of bread, nor is he required to recite Kiddush over wine or over bread, because the Sages did not ordain such matters for Yom Kippur. ‫ – ָצ ִרי ְלַהְזִכּיר ֶשׁל יוֹם‬23‫יח חוֶֹלה ֶשָׁאַכל ְבּיוֹם ַהִכּפּוּ ִרים ְו ִנְתַיְשָּׁבה ַדְּﬠתּוֹ ְבִּﬠְנָין ֶשָׁיּכוֹל ְלָבֵר ִבּ ְרַכּת ַהָמּזוֹן‬ ‫פה‬."‫ ְוִאם ָחל ְבַּשָׁבּת – י ֹאַמר ַגּם ֵכּן " ְרֵצה‬24,‫פד‬."‫ ֶשׁיּ ֹאַמר "ַיֲﬠֶלה ְוָיבוֹא" ְבּ"בוֵֹנה ְירוָּשָׁל ִים‬,‫ַהִכּפּוּ ִרים ְבִּב ְרַכּת ַהָמּזוֹן‬ ‫ ִמשּׁוּם ֶשׁלּ ֹא ִתְּקּנוּ ֲחָכִמים ְדָּב ִרים‬,‫ ְוַגם ֵאינוֹ ָצ ִרי ְלַקֵדּשׁ ַﬠל ַהַיּ ִין ְול ֹא ַﬠל ַהַפּת‬,‫ֲאָבל ֵאינוֹ ָצ ִרי ִלְבֹצַﬠ ַﬠל ְשֵׁתּי ִכָּכּרוֹת‬ ‫פו‬:‫ֵאלּוּ ְבּיוֹם ַהִכּפּוּ ִרים‬

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Shulchan Aruch: Chapter 619 - Order of the Prayers on the Night of Yo...

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Shulchan Aruch: Chapter 619 - Order of the Prayers on the Night of Yom Kippur By Rabbi Schneur Zalman of Liadi

SECTION 619 The Order of [the Prayers on] the Night of Yom Kippur. (1–18) ‫סימן תריט ֵסֶדר ֵליל יוֹם ַהִכּפּוּ ִרים וּבוֹ י"ח ְסִﬠיִפים‬: 1 Before the prayer service on the night of Yom Kippur, a limited reprieve1 is customarily granted to all the transgressors — i.e., to those who have violated the decrees and bans imposed by the community — so that we can pray together with them2 as one united group.3 As our Sages taught,4 “Any communal fast that does not include the sinners of Israel is not a fast [that evokes G-d’s mercy] — for galbanum has an unpleasant odor, yet the Torah lists it5 among the spices of the incense offering.”6 How is this limited reprieve granted to them? The congregant of the highest spiritual standing has two members of the congregation join him to represent the entire congregation to grant the reprieve [to the transgressors].7 If the congregant of the highest spiritual standing is also the (town’s permanent) sheliach tzibbur,8 he does not need to have others join him to grant the remission, for it is known that he is the emissary of the congregation. Thus it is as if the entire congregation granted it to them. He should say the following words: “By the authority of the Heavenly tribunal and by the authority of the earthly tribunal, with the sanction of the Omnipresent and with the sanction of the congregation, we grant license to pray together with the sinners”; i.e., the tribunals agree to join G-d’s sanction to that of the congregation to grant [the sinners] license. One should not begin by saying “With the sanction of the Omnipresent and with the sanction of the congregation” and only then say “By the authority of the Heavenly tribunal….”9 ‫א ְוֵהן ָהעוְֹב ִרים ַﬠל ְגֵּזירוֹת ְוֶחָרמוֹת ַהָקָּהל ב‬,‫ ְלָכל ָהֲﬠַב ְרָי ִנים‬1‫א ֵליל יוֹם ַהִכּפּוּ ִרים נוֲֹהִגין ֶשֹׁקֶּדם ֶשִׁמְּתַפְּלִלין ַמִתּי ִרים‬ ‫ ָכּל ַתֲּﬠ ִנית ִצבּוּר ֶשֵׁאין בּוֹ ִמפּוְֹשֵׁﬠי‬4,‫ ֶשָׁאְמרוּ ֲחָכִמים ה‬3,‫ד‬,‫ ַבֲּאֻגָדּה ַאַחת‬2,‫ַמִתּי ִרין ָלֶהן ְכֵּדי ֶשׁנּוַּכל ְלִהְתַפֵּלּל ִﬠָמֶּהם ג‬ 6.‫ ִﬠם ַסָמֵּני ַהְקֹּטֶרת‬5,‫ ֶשֲׁהֵרי ֶחְלְבָּנה ֵריָחהּ ַרע וְּמָנָאהּ ַהָכּתוּב ו‬,‫ִיְשָׂרֵאל – ֵאינוֹ ַתֲּﬠִנית‬ 7.‫ ְכֵּדי ֶשֵׁהם ִיְהיוּ ְמֻשָׁלִּחים ֶשׁל ָכּל ַהָקָּהל ְלַהִתּיר ָלֶהם‬,‫ְוֵכיַצד ַמִתּי ִרין ָלֶהם? ַהָגּדוֹל ֶשַׁבָּקָּהל ְמָצֵרף ִﬠמּוֹ ְשֵׁני ֲאָנִשׁים‬ ‫ ְלִפי ֶשָׁיּדוַּﬠ‬,‫ )ָקבוַּﬠ ָבִּﬠיר( – ֵאינוֹ ָצ ִרי ְלָצֵרף ִﬠמּוֹ שׁוּם ָאָדם ְלַהִתּיר ָלֶהם‬8‫ְוִאם ַהָגּדוֹל ֶשַׁבָּקָּהל הוּא ְשִׁליַח ִצבּוּר‬ ‫ז ְוי ֹאַמר ְבֶּזה ַהָלּשׁוֹן "ִבּיִשׁיָבה ֶשׁל ַמְﬠָלה וִּביִשׁיָבה ֶשׁל‬.‫ ַוֲהֵרי ֶזה ְכִּאלּוּ ָכּל ַהָקָּהל ִהִתּירוּ ָלֶהם‬,‫ֶשׁהוּא ְשִׁליַח ַהִצּבּוּר‬ ‫ח ְכּלוַֹמר ֶשַׁה ְיִשׁיבוֹת ַמְסִכּימוֹת ְלָצֵרף‬,"‫ ָאנוּ ַמִתּי ִרין ְלִהְתַפֵּלּל ִﬠם ָהֲﬠַב ְרָי ִנים‬,‫ ַﬠל ַדַּﬠת ַהָמּקוֹם ְוַﬠל ַדַּﬠת ַהָקָּהל‬,‫ַמָטּה‬ ‫ ְול ֹא י ֹאַמר ט ַבְּתִּחָלּה "ַﬠל ַדַּﬠת ַהָמּקוֹם ְוַﬠל ַדַּﬠת ַהָקָּהל" ְוַאַחר ָכּ "ִבּיִשׁיָבה‬.‫ַדַּﬠת ַהָמּקוֹם ְלַדַﬠת ַהָקָּהל ְלַהִתּיר ָלֶהם‬ 9,‫י‬:"'‫ֶשׁל ַמְﬠָלה כו‬ 2 The sheliach tzibbur then recites Kol Nidrei. The expression he should use is “from this Yom Kippur until the next Yom Kippur (may it come to us favorably)…,” because the intent of this traditional wording is to stipulate that all the vows to be 12/20/2020, 12:54 PM

Shulchan Aruch: Chapter 619 - Order of the Prayers on the Night of Yo...

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undertaken in the coming year are to be of no effect.10 [The rationale for this is that] people are not mindful with regard to vows and thus they transgress the prohibition,11 “He shall not desecrate his word.” Vows are therefore nullified at the outset, before they take effect — for a stipulation can nullify a vow so that it should not take effect at all, as stated in Yoreh Deah, sec. 21112 (where all the laws governing the nullification of vows may be found). For this reason, the wording to be used is icharatna behon, implying that as to “all the vows that I will take in the coming year, I regret them from the present time and stipulate that they will be of no effect.”13 ‫יא ְוי ֹאַמר "ִמיּוֹם ַהִכּפּוּ ִרים ֶזה ַﬠד יוֹם ִכּפּוּ ִרים ַהָבּא ָﬠֵלינוּ ְלטוָֹבה‬."'‫ב ְוַאַחר ָכּ אוֵֹמר ַהְשִּׁליַח ִצבּוּר "ָכּל ִנְדֵרי כו‬ ‫ ְלִפי ֶשֵׁאין ָהעוָֹלם ִנְזָה ִרים‬10,‫יג‬,‫יב ְונוֲֹה ִגין ֵכּן ְכֵּדי ְלַהְתנוֹת ַﬠל ָכּל ְנָד ִרים ֶשׁ ִיֹּדּרוּ ַבָּשָּׁנה ַהָבָּאה ֶשׁ ִיְּהיוּ ְבֵּטִלים‬,"'‫כו‬ ‫ ֶשַׁהְתַּנאי מוִֹﬠיל ְלַבֵטּל ַהֶנֶּדר‬,‫יד ְלָכ ְמַבְטִּלין אוָֹתן ַבְּתִּחָלּה ֹקֶדם ֶשָׁיּחוּלוּ‬,"‫ "ל ֹא ַיֵחל ְדָּברוֹ‬11‫ִבּ ְנָד ִרים ְועוְֹב ִרים ַﬠל‬ ‫ וְּלָכ ָצ ִרי לוַֹמר‬,(‫ ) ְוַﬠֵיּן ָשׁם ָכּל ִדּיֵני ִבּטּוּל ַהֶנֶּדר‬12,‫ֶשׁלּ ֹא ָיחוּל ְכָּלל ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבּיוֶֹרה ֵדָﬠה ִסיָמן רי"א טו‬ ‫טז ְכּלוַֹמר ָכּל ַהְנָּד ִרים ֶשֶׁאֹדּר ַבָּשָּׁנה ַהָבָּאה ֲא ִני ִמְתָחֵרט ֲﬠֵליֶהן ֵמַﬠְכָשׁו וַּמְתֶנה ֲﬠֵליֶהן ֶשִׁיְּהיוּ‬,"'‫"ִאיֲחַרְטָנא ְבּהוֹן כו‬ 13,‫יז‬:‫ְבֵּטִלין‬ 3 The entire congregation should also recite Kol Nidrei in a whisper together with the sheliach tzibbur. (See Yoreh Deah, loc. cit., [which states that] one should recite it in a slightly raised voice so that it may be heard by the people standing nearby.) Every individual will [thus] make a stipulation concerning the vows he will undertake in the coming year, for the stipulation made by the sheliach tzibbur is not effective with regard to other individuals. This is why it was ordained that [the operative verbs] should be expressed in the singular: de’indarna, di nedarna, dinedarna,14 de’ishtabana, or de’acharimna. [That is to say:] “Whatever vows and oaths that I undertake, or commitments to dedicate [property] for sacred use or to forbid its use by myself or by others, from this Yom Kippur until the coming Yom Kippur — [may they be nullified].”15 (In the phrase di nedarna, the first nun should not be vocalized with a kamatz, for that would imply “[those] that I have already vowed.”) ‫ג ְוַגם ָכּל ַהָקָּהל י ֹאְמרוּ "ָכּל ִנְדֵרי כו'" ְבַּלַחשׁ ִﬠם ַהְשִּׁליַח ִצבּוּר יח ) ְוַﬠֵיּן ְבּיוֶֹרה ֵדָﬠה ָשׁם יט ְדָּצ ִרי לוַֹמר ְבּקוֹל ָרם‬ ‫כ‬,‫ ְכֵּדי ֶשַׁיְּתֶנה ָכּל ֶאָחד ְוֶאָחד ִבְּפֵני ַﬠְצמוֹ ַﬠל ְנָדָריו ֶשׁ ִיֹּדּר ַבָּשָּׁנה ַהָבָּאה‬,(‫ְמַﬠט ְבִּﬠְנָין ֶשׁ ְיֵּהא ִנְשָׁמע ְלָהעוְֹמִדים ֶאְצלוֹ‬ ‫כג אוֹ‬,"‫כב אוֹ "ִדּי ְנַד ְרָנא‬,"‫כא וְּלָכ ִנַתֵּקּן ִבְּלשׁוֹן ָיִחיד "ְדִּאיְנַדּ ְרָנא‬,‫ֶשֵׁאין ְתַּנאי ַהְשִּׁליַח ִצבּוּר מוִֹﬠיל ַלֲאֵח ִרים‬ ‫ ֵבּין‬,‫ ְכּלוַֹמר ַמה ֶשֶּׁאֹדּר ְוֶאָשַּׁבע ְוַאֲח ִרים ְוֶאֱאֹסר ְנָכַסי‬,"'‫כה "אוֹ ְדַּאֲח ִריְמָנא כו כו‬,"‫ "אוֹ ְדִּאְשַׁתַּבֲּﬠָנא‬14,‫כד‬,"‫"ִדּ ְנַד ְרָנא‬ ‫ ) ְול ֹא י ֹאַמר ִדּי ָנַד ְרָנא ְבָּקָמ"ץ ַתַּחת נוּ"ן‬15"'‫ "ִמיּוֹם ִכּפּוּ ִרים ֶזה ַﬠד יוֹם ַהִכּפּוּ ִרים כו‬,‫ַﬠל ַנְפִשׁי ֵבּין ַﬠל ְנָפשׁוֹת ֲאֵחרוֹת‬ (‫ ְלִפי ֶשַׁמְּשָׁמעוָּתהּ הוּא ֶשָׁנַּד ְרִתּי ְכָּבר כז‬,‫ ִראשׁוָֹנה‬: 4 It is customary to begin Kol Nidrei while it is still day,16 because vows are not released on Shabbos and festivals.17 Though we are not releasing past vows but are nullifying future vows, [the statement] somewhat resembles the release of vows. Thus there is cause for concern that people may mistakenly think that vows may be released on Shabbos and festivals. [Indeed,] it is for this reason that two men are customarily instructed to stand next to the sheliach tzibbur when he recites Kol Nidrei, so that [people] will not mistakenly think that vows can be released by one [judge]. ‫ ְוַאף ַﬠל ִפּי ֶשֵׁאין ָאנוּ‬17,‫כט‬,‫ ְדֵּאין ַמִתּי ִרין ְנָד ִרים ְבַּשָׁבּת ְויוֹם טוֹב‬16,‫כח‬,‫ד ְונוֲֹהִגין ְלַהְתִחיל "ָכּל ִנְדֵרי" ִמְבּעוֹד יוֹם‬ ‫לא ְוֵישׁ‬,‫ל ִמָכּל ָמקוֹם הוּא דּוֶֹמה ְקָצת ְלַהָתַּרת ְנָד ִרים‬,‫ַמִתּי ִרין ַה ְנָּד ִרים ֶשֶׁלָּﬠָבר ֶאָלּא ָאנוּ ְמַבְטִּלין ַהְנָּד ִרים ֶשְׁלַּהָבּא‬ ‫ וִּמַטַּﬠם ֶזה נוֲֹה ִגין ְלַהֲﬠִמיד ְשֵׁני ֲאָנִשׁים ֵאֶצל ַהְשִּׁליַח ִצבּוּר‬.‫ָלֹחשׁ ֶשָׁמּא ִיְטעוּ לוַֹמר ַמִתּי ִרין ְנָד ִרים ְבַּשָׁבּת ְויוֹם טוֹב‬ ‫לב‬:‫ ְכֵּדי ֶשׁלּ ֹא ִיְטעוּ לוַֹמר ַמִתּי ִרין ְנָד ִרים ְבָּיִחיד‬,"‫ְבָּשָׁﬠה ֶשׁאוֵֹמר "ָכּל ִנְדֵרי‬

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Shulchan Aruch: Chapter 619 - Order of the Prayers on the Night of Yo...

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5 It is customary for the sheliach tzibbur to recite [Kol Nidrei] three times, each time in a louder voice. In this manner, it will be listened to with awe and reverence. He should then continue chanting until nightfall so that the Evening Service will [begin] at the appropriate time. ‫לד ְלִפי ֶשְׁבֶּדֶר זוֹ ִנְשָׁמע‬,‫לג ְוָכל ַפַּﬠם ַמ ְגִבּיַהּ ַהקּוֹל יוֵֹתר ִמָבּ ִראשׁוָֹנה‬,‫ה ְונוֲֹהִגין ֶשַׁהְשִּׁליַח ִצבּוּר אוֵֹמר אוֹתוֹ ג' ְפָּﬠִמים‬ ‫לה‬.‫ְבֵּאיָמה וְּב ִי ְרָאה‬ ‫לז‬:‫לו ְכֵּדי ְלִהְתַפֵּלּל ַﬠ ְרִבית ִבְּזַמָנּהּ‬,‫וַּמְמִשׁי ְבּ ִנגּוּ ִנים ַﬠד ַהַלּ ְיָלה‬ 6 The sheliach tzibbur then recites the verse beginning VeNislach18 three times and the congregation recites the verse VaYomer A-donai19 three times.20 One should not deviate from a town’s local custom, even with regard to the liturgical hymns or melodies,21 so that he will not disturb the concentration of the congregants. '‫ "ַויּ ֹאֶמר ה‬20‫ ְוַהָקָּהל אוְֹמ ִרים ג' ְפָּﬠִמים‬18,‫מ‬,"'‫ו ְוַאַחר ָכּ אוֵֹמר ַהְשִּׁליַח ִצבּוּר לח ג' ְפָּﬠִמים לט " ְו ִנְסַלח כו‬ 19,‫מא‬."'‫כו‬ ‫מג‬:‫ ֶשׁלּ ֹא ְיַבְלֵבּל ַדַּﬠת ַהָקָּהל‬21,‫מב‬,‫ְוַאל ְיַשֶׁנּה ָאָדם ִמִמְּנַהג ָהִﬠיר ֲאִפלּוּ ְבִּפיּוִּטים אוֹ ְבִּנגּוִּנים ֶשְׁמַּנ ְגּ ִנים ָשׁם‬ 7 The sheliach tzibbur should then recite the blessing Shehecheyanu without a cup [of wine].22 [The rationale is that] Yom Kippur is a [festival] that comes at appointed intervals, and hence the blessing Shehecheyanu should be recited, as is done on all the festivals. Nevertheless, the blessing cannot be recited over a cup [of wine,23 even] while it is still day, for by reciting the blessing [that praises G-d for] “enabling us to reach this season,” the individual has accepted Yom Kippur upon himself,24 and thus may not drink from the cup. Nor may he recite the blessing over the cup of wine and give it to a child [to drink], for the reason explained in sec. 556. Note [the explanation] there.25 ‫ ְלִפי ֶשׁיּוֹם ַהִכּפּוּ ִרים הוּא ָדָּבר ַהָבּא ִמְזַּמן ִלְזַמן ְוָצ ִרי‬22,‫מד‬,‫ז ְוַאַחר ָכּ אוֵֹמר ַהְשִּׁליַח ִצבּוּר "ֶשֶׁהֱחָינוּ" ְבּל ֹא כּוֹס‬ ‫ ִמשּׁוּם ֶשֵׁכּיָון ֶשֵׁבַּר‬,‫ ִמְבּעוֹד יוֹם‬23‫מה ֶאָלּא ֶשִׁאי ֶאְפָשׁר ְלָבֵר ַﬠל ַהכּוֹס‬,‫ְלָבֵר "ֶשֶׁהֱחָינוּ" ְכּמוֹ ְבָּכל ָה ְרָגִלים‬ ‫ ְוַגם ִאי ֶאְפָשׁר ְלָבֵר ַﬠל ַהכּוֹס‬,‫ ְוָאסוּר לוֹ ִלְשׁתּוֹת ִמן ַהכּוֹס‬24,‫ֶשׁ"ִהִגּיָﬠנוּ ִלְזַמן ַהֶזּה" – ֲהֵרי ִקֵבּל ָﬠָליו יוֹם ַהִכּפּוּ ִרים‬ 25:‫מז ַﬠֵיּן ָשׁם‬,‫מו ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תקנ"ו‬,‫ְוִלֵתּן ִמֶמּנּוּ ְלִתינוֹק‬ 8 According to the letter of the law, it would be appropriate for the entire congregation to fulfill their obligation with the blessing [Shehecheyanu] recited by the sheliach tzibbur instead of each one reciting it individually, for26 “a king’s glory is seen amidst a multitude of people,” as stated in sec. 298[:20].27 At present, however, since a sheliach tzibbur does not generally intend to fulfill the obligation on behalf of others, every individual should recite the blessing himself in a whisper,28 [but] should take care to complete [the blessing] before the sheliach tzibbur does, so that he can respond Amen to his blessing. A similar principle also applies to the recitation of the blessing before Hallel29 and the blessing [recited before performing the mitzvah of] lulav [and esrog] in the synagogue.30 26,‫ח וִּמן ַהִדּין ָהָיה ָנכוֹן ֶשָׁכּל ַהָקָּהל ֵיְצאוּ ְיֵדי חוָֹבָתן ְבִּב ְרַכּת ַהְשִּׁליַח ִצבּוּר ְול ֹא ְיָבֵר ָכּל ֶאָחד ְוֶאָחד ִבְּפֵני ַﬠְצמוֹ מח‬ ‫ ֶאָלּא ֶשַׁﬠְכָשׁו ַﬠל ָהֹרב ֵאין ַהְשִּׁליַח ִצבּוּר ְמַכֵוּן ְכָּלל‬27,‫נ‬,‫ְלִפי ֶשׁ"ְבָּרב ָﬠם ַהְדַרת ֶמֶל " מט ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן רצ"ח‬

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Shulchan Aruch: Chapter 619 - Order of the Prayers on the Night of Yo...

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‫ ְו ִיָזֵּהר ְלַסֵיּם ֹקֶדם ֶשׁ ְיַּסֵיּם ַהְשִּׁליַח ִצבּוּר ְכֵּדי ֶשׁיּוַּכל‬28,‫ ָלֵכן ְיָבֵר ָכּל ֶאָחד ְוֶאָחד ְלַﬠְצמוֹ נא ְבַּלַחשׁ‬,‫ְלהוִֹציא ֲאֵח ִרים‬ ‫ ְוֵכן ַהִדּין ְבִּב ְרַכּת ַהלּוָּלב נד ֶשְׁבֵּבית‬29,‫נג‬.‫נב ְוֵכן ַהִדּין ְבִּב ְרַכּת ַהֵלּל‬.‫ַלֲﬠנוֹת ָאֵמן ַאַחר ִבּ ְרַכּת ַהְשִּׁליַח ִצבּוּר‬ 30,‫נה‬:‫ַהְכֶּנֶסת‬ 9 On both the night and the day of Yom Kippur, we say Baruch Shem Kevod Malchuso LeOlam Vaed in a loud voice. [The rationale for this is] that the Midrash31 relates that “when Moshe ascended on high [to receive the Torah], he heard the angels praising the Holy One, blessed be He, [by saying] Baruch Shem Kevod Malchuso LeOlam Vaed. He brought [this expression of praise] down for the Jewish people, but commanded them to say it quietly — just like the man who stole a beautiful object from the king’s palace and gave it to his wife, but told her, ‘Do not adorn yourself with it except in the privacy of your home.’ ” This is why throughout the year we say [Baruch Shem Kevod Malchuso LeOlam Vaed] in a whisper, but on Yom Kippur — when we resemble the angels, as stated in sec. 610[:9] — we say it aloud and publicly. 31,‫נו ְלִפי ֶשָׁאְמרוּ ַבִּמְּדָרשׁ נז‬,‫ט ֵליל יוֹם ַהִכּפּוּ ִרים וָּמֳחָרתוֹ אוְֹמ ִרים "ָבּרוּ ֵשׁם ְכּבוֹד ַמְלכוּתוֹ ְלעוָֹלם ָוֶﬠד" ְבּקוֹל ָרם‬ ,"‫ְכֶּשָׁﬠָלה ֹמֶשׁה ַלָמּרוֹם ָשַׁמע ְלַמְלֲאֵכי ַהָשֵּׁרת ֶשָׁהיוּ ְמַקְלִּסין ְלַהָקּדוֹשׁ ָבּרוּ הוּא "ָבּרוּ ֵשׁם ְכּבוֹד ַמְלכוּתוֹ ְלעוָֹלם ָוֶﬠד‬ ‫ ָמָשׁל ְלָאָדם ֶשָׁגַּנב ֵחֶפץ ָנֶאה ִמתּוֹ ַפְּלֵט ִרין ֶשׁל ֶמֶל וּ ְנָתָנהּ ְלִאְשׁתּוֹ‬,‫ ְוִצָוּה ָלֶהם ְלָאְמרוֹ ַבֲּחַשׁאי‬,‫ְוהוֹ ִרידוֹ ְלִיְשָׂרֵאל‬ ‫נח ֲאָבל ְבּיוֹם ַהִכּפּוּ ִרים ֶשָׁאנוּ‬,‫ ָלֵכן ָכּל ַהָשָּׁנה אוְֹמ ִרים אוֹתוֹ ְבַּלַחשׁ‬, ‫ְוָאַמר ָלהּ ַאל ִתְּתַקְשִּׁטי בּוֹ ֶאָלּא ְבִּצְנָﬠא ְבּתוֹ ֵבּיֵת‬ ‫דּוִֹמין ְלַמְלָאִכים ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תר"י נט – ָאנוּ אוְֹמ ִרים אוֹתוֹ ְבּקוֹל ָרם ְבַּפ ְרֶהְסָיא‬: 10 If [Yom Kippur] falls on Shabbos, the passage beginning Vaychulu is recited after Shemoneh Esreh. The sheliach tzibbur then recites the single blessing that summarizes the seven blessings of Shemoneh Esreh, and should conclude it with the words Mekadesh HaShabbos.32 He does not mention Yom Kippur in this blessing, for the reason explained in sec. 268[:14]. We do not recite the passages of Kabbalas Shabbos,33 but we do say Mizmor Shir LeYom HaShabbos34 before Barchu.35 ‫ ְוַהְשִּׁליַח ִצבּוּר אוֵֹמר ְבָּרָכה ַאַחת ֵמֵﬠין ֶשַׁבע ס ְוחוֵֹתם "ְמַקֵדּשׁ‬,‫י ִאם ָחל ְבַּשָׁבּת אוְֹמ ִרים "ַוְיֻכלוּ" ַאַחר ְתִּפַלּת ַﬠ ְרִבית‬ ‫סב‬.‫ ְוֵאינוֹ ַמְזִכּיר יוֹם ַהִכּפּוּ ִרים ִבְּבָרָכה זוֹ סא ִמַטַּﬠם ֶשִׁנְּתָבֵּאר ְבִּסיָמן רס"ח‬32,"‫ַהַשָּׁבּת‬ 35,‫סד‬:"‫ ֵישׁ ְלָאְמרוֹ סג ֹקֶדם "ָבּ ְרכוּ‬34"‫ ֲאָבל "ִמְזמוֹר ִשׁיר ְליוֹם ַהַשָּׁבּת‬33,‫ְוֵאין אוְֹמ ִרים ַקָבַּלת ַשָׁבּת‬ 11 When [Yom Kippur] falls on Shabbos, the prayer beginning Avinu Malkeinu is not recited except in the course of the Neilah service, as will be explained in sec. 623[:9]. However, the other penitential prayers36 and the other supplications37 are recited, as is done when [Yom Kippur] falls on a weekday. ‫סו ֲאָבל ְשָׁאר‬,‫סה ִמְלַּבד ִבְּתִפַלּת ְנִﬠיָלה ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תרכ"ג‬,‫יא ְוֵאין אוְֹמ ִרים "ָאִבינוּ ַמְלֵכּנוּ" ְכֶּשָׁחל ְבַּשָׁבּת‬ ‫סז‬:‫ אוְֹמ ִרים ְכּמוֹ ְכֶּשָׁחל ְבֹּחל‬37‫ ְוַהְתִּחנּוֹת‬36‫ַהְסִּליחוֹת‬ 12 Even when [Yom Kippur] falls on Shabbos, we do not recite the phrase be’ahavah mikra kodesh [in the middle blessing of Shemoneh Esreh].38 We do, however, say be’ahavah the first time this word appears in this passage [VaTiten lanu… be’ahavah], even if [Yom Kippur] falls on a weekday. ‫ע‬:‫סח ֲאָבל "ְבַּאֲהָבה" ָה ִראשׁוֹן אוְֹמ ִרים סט ֲאִפלּוּ ְבֹּחל‬,‫ ֲאִפלּוּ ְכֶּשָׁחל ְבַּשָׁבּת‬38"‫יב ֵאין אוְֹמ ִרים "ְבַּאֲהָבה ִמְקָרא ֹקֶדשׁ‬ 13 [In the course of that middle blessing,] it is customary not to say Elokeinu V’Elokei Avoseinu, Retzeh BiMenuchaseinu… (“Our G-d, and G-d of our ancestors, 12/20/2020, 12:54 PM

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please find favor in our rest…”) when [Yom Kippur] falls on Shabbos.39 Since this is a day of affliction and we do not derive so much satisfaction from our rest, how can we pray that the Holy One, blessed be He, should derive satisfaction from our rest when it is not complete? We do, however, say vehanchileinu… be’ahavah uveratzon Shabbas kodshecha… (“Grant us… as a heritage with love and desire Your holy Shabbos…,”), for this request relates to all the Shabbasos of the year that are not Yom Kippur. After that we say vetaheir libeinu… (“Purify our hearts so that we will serve You in truth, for You are the One Who forgives…”); that is, He purifies our hearts by means of forgiveness. (This order differs from that found in certain machzorim which maintain that in the prayers of Rosh HaShanah and Yom Kippur, vetaheir libeinu should be recited before vehanchileinu. For how is it appropriate to say ki Atah salchan (“for You are the One Who forgives”) or ki Atah Elokim emes… (“for You are the true G-d”) after that [request]?)40 ‫ ְדֵּכיָון ֶשׁהוּא יוֹם ִﬠנּוּי ֵאין‬39,‫עא‬,‫יג ְונוֲֹה ִגין ֶשֵׁאין אוְֹמ ִרים "ֱא ֵקינוּ ֵוא ֵקי ֲאבוֵֹתינוּ ְרֵצה ִבְּמנוָּחֵתנוּ" ְכֶּשָׁחל ְבַּשָׁבּת‬ ‫עג ֲאָבל‬,‫עב ְוֵאי ִנְתַפֵּלּל ֶשׁ ִיּ ְרֶצה ַהָקּדוֹשׁ ָבּרוּ הוּא ִבְּמנוָּחֵתנוּ ֶשֵׁאיָנהּ ְמנוָּחה ְגּמוָּרה‬,‫ָלנוּ ָרצוֹן ָכּל ָכּ ִבְּמנוָּחֵתנוּ‬ ,‫ ֶשֶׁזּהוּ ַבָּקָּשׁה ַﬠל ָכּל ַשְׁבּתוֹת ַהָשָּׁנה עה ֶשֵׁאיָנן יוֹם ַהִכּפּוּ ִרים‬,"'‫אוְֹמ ִרים " ְוַה ְנִחיֵלנוּ עד ְבַּאֲהָבה וְּבָרצוֹן ַשַׁבּת ָקְדֶשׁ כו‬ ‫ ְכּלוַֹמר ֶשַׁﬠל ְיֵדי ַהְסִּליָחה ְמַטֵהר ִלֵבּנוּ עו )וְּדל ֹא‬,"'‫ְוַאַחר ָכּ אוְֹמ ִרים " ְוַטֵהר ִלֵבּנוּ ְלָﬠְבְדּ ֶבֱּאֶמת ִכּי ַאָתּה ָסְלָחן כו‬ ‫ ֶשֵׁאי ַשָׁיּ‬,"'‫ְכּמוֹ ֶשָׁכּתוּב ִבְּקָצת ַמֲחזוֹ ִרים ִבְּתִפַלּת ר ֹאשׁ ַהָשָּׁנה ְויוֹם ַהִכּפּוּ ִרים " ְוַטֵהר ִלֵבּנוּ כו'" ֹקֶדם " ְוַה ְנִחיֵלנוּ כו‬ (40,‫ אוֹ "ִכּי ַאָתּה ֱא ִהים ֱאֶמת" עז‬,"'‫לוַֹמר ַאַחר ָכּ "ִכּי ַאָתּה ָסְלָחן כו‬: 14 During all the prayer services of Yom Kippur, [following longstanding custom,] we should have two people stand next to the sheliach tzibbur, one to his right and one to his left, as is the practice on all communal fasts and as is stated in sec. 566; see that source. At present, the custom of having two men stand next to the sheliach tzibbur is not followed at all on any of the communal fasts, for the reason[s] explained in that section.41 Hence, it is not necessary to do so on Yom Kippur either. It is therefore customary that the men who stood near the sheliach tzibbur during the recitation of Kol Nidrei leave [their place next to] him immediately after Barchu.42 ‫עח ְכּמוֹ ְבָּכל‬,‫יד ְבָּכל ְתִּפלּוֹת יוֹם ַהִכּפּוּ ִרים ָצ ִרי ְלַהֲﬠִמיד ְשֵׁני ֲאָנִשׁים ֵאֶצל ַהְשִּׁליַח ִצבּוּר ֶאָחד ִמיִמינוֹ ְוֶאָחד ִמְשּׂמ ֹאלוֹ‬ ‫ ְוַﬠְכָשׁו ֵאין נוֲֹהִגין ְכָּלל ְלַהֲﬠִמיד ְשֵׁני ֲאָנִשׁים ֵאֶצל ַהְשִּׁליַח ִצבּוּר‬,‫ַתֲּﬠ ִנית ִצבּוּר ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן תקס"ו עט ַﬠֵיּן ָשׁם‬ ‫פא ְוָלֵכן נוֲֹהִגין ֶשֵׁתֶּכף ַאַחר‬,‫ ְוָלֵכן ַגּם ְבּיוֹם ַהִכּפּוּ ִרים ֵאין ָצ ִרי ְלַהֲﬠִמיד‬41,‫פ‬,‫ְבָּכל ַתֲּﬠ ִנית ִצבּוּר ִמַטַּﬠם ֶשִׁנְּתָבֵּאר ָשׁם‬ ‫פב‬:"‫ הוְֹלִכין ֵמַﬠל ַהְשִּׁליַח ִצבּוּר ָהֲאָנִשׁים ֶשָׁﬠְמדוּ ֶאְצלוֹ ִבְּשַׁﬠת ֲאִמיַרת "ָכּל ִנְדֵרי‬42"‫"ָבּ ְרכוּ‬ 15 Some people follow the custom of standing on their feet for the entire day and night [of Yom Kippur]; i.e., as long as they are awake at night, they do not sit down. However, they should sleep at night, so that they will be able to pray with concentration during the day without dozing off during their prayers.43 ‫פד ֲאָבל ִמָכּל‬.‫פג ְדַּה ְינוּ ָכּל ְזַמן ֶשֵׁהם ֵנעוֹ ִרים ַבַּלּ ְיָלה ֵאין יוְֹשִׁבין‬,‫טו ֵישׁ נוֲֹהִגין ַלֲﬠֹמד ַﬠל ַרְגֵליֶהם ָכּל ַהיּוֹם ְוָכל ַהַלּ ְיָלה‬ 43,‫פה‬:‫ ְכֵּדי ֶשׁיּוְּכלוּ ְלִהְתַפֵּלּל ַבּיּוֹם ְבַּכָוָּנה ְול ֹא ִיְתַנְמְנמוּ ִבְּתִפָלָּתם‬,‫ָמקוֹם ְצ ִריִכין ִליֹשׁן ַבַּלּ ְיָלה‬ 16 If [people who stand throughout] feel weak, they may lean on something [for support]. If one stood throughout Yom Kippur once and intended to do so indefinitely, but then desired to change his custom, he must request a formal absolution [of his

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commitment] as with the release of a vow, as stated in Yoreh Deah, sec. 215.44 ,‫פו וִּמי ֶשָׁﬠַמד ַפַּﬠם ַאַחת ָכּל יוֹם ַהִכּפּוּ ִרים ְוָהָיה ְבַּדְﬠתּוֹ ִל ְנֹהג ֵכּן ְלעוָֹלם‬.‫טז ְוִאם ֶנֶחְלשׁוּ – ְיכוִֹלים ִלְסֹמ ְלשׁוּם ָדָּבר‬ 44,‫פח‬:‫פז ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבּיוֶֹרה ֵדָﬠה ִסיָמן רט"ו‬,‫ִאם רוֶֹצה ְלַשׁנּוֹת ִמְנָהגוֹ – ָצ ִרי ַהָתָּרה ְכּמוֹ ֶנֶדר‬ 17 Women should not stand throughout Yom Kippur. To do so would be pointless, because the primary reason for standing is to resemble the angels who are called “the ones who stand.”45 This is not relevant with regard to women, as stated in sec. 610[:9]. ‫ ֶשִׁﬠַקּר ַטַﬠם ָהֲﬠִמיָדה הוּא ְכֵּדי ִלְהיוֹת‬,‫פט ְלִפי ֶשֵׁאין תּוֶֹﬠֶלת ַבֲּﬠִמיָדָתם‬,‫יז ַהָנִּשׁים ֵאין ָלֶהם ַלֲﬠֹמד ָכּל יוֹם ַהִכּפּוּ ִרים‬ ‫צא‬:‫ ְוֶזה ֵאין ַשָׁיּ ַבָּנִּשׁים ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן תר"י‬45,‫צ‬,"‫ֻדְּגַמת ַהַמְּלָאִכים ֶשׁ ִנְּקָרִאים "עוְֹמִדים‬ 18 Though throughout the year it is forbidden to sleep in a synagogue, it is customary to sleep there on the night of Yom Kippur, because hymns and praises are recited there for most of the night. Besides, some people sleep there to watch [in turn] over the candles. Thus there is no question of a prohibition, since this done for the sake of the synagogue, as explained in sec. 151.46 However, one should make a point of sleeping on the west side of the synagogue, distant from the Holy Ark, or in the women’s section of the synagogue if there are no women there. People who do not intend to recite hymns and praises in the synagogue should not sleep there at all. The chazzanim47 who are due to lead the prayers during the day should not remain awake throughout the night, because not sleeping at night will affect their voices. Indeed, everyone would do well not to remain awake the entire night, as stated [in subsection 15] above. Before going to sleep, it is advisable to recite the first four psalms of the book of Tehillim, for they are a safeguard against having a nocturnal seminal emission.48 In addition, one should make a point of not covering himself with [so many] blankets and spreads that [his body] will be excessively warmed. One should at least leave his legs uncovered, as alluded to by the uncovering of Boaz’ legs,49 so that one’s body will not become excessively warmed. ,‫צב ִמָכּל ָמקוֹם ְבֵּליל יוֹם ַהִכּפּוּ ִרים נוֲֹהִגין ִליֹשׁן ְבֵּבית ַהְכֶּנֶסת‬,‫שׁן ְבֵּבית ַהְכֶּנֶסת‬ ֹ ‫יח ַאף ַﬠל ִפּי ֶשְׁבָּכל ַהָשָּׁנה ָאסוּר ִלי‬ ‫ ְוֵאין ָכּאן ֲחַשׁשׁ ִאסּוּר צג ֵכּיָון‬,‫ ְוֵישׁ ְיֵשׁ ִנים ָשׁם ְכֵּדי ִלְשֹׁמר ֶאת ַהֵנּרוֹת‬,‫ְלִפי ֶשׁאוְֹמ ִרים ָשׁם ִשׁירוֹת ְוִתְשָׁבּחוֹת ֹרב ַהַלּ ְיָלה‬ ‫צז אוֹ ְבֵּבית‬,‫שׁן ְבַּמֲﬠָרב צו ָרחוֹק ִמן ָהָארוֹן‬ ֹ ‫ ַא ִיָזֲּהרוּ ִלי‬46,‫צה‬.‫ֶשׁהוּא ֹצֶר ֵבּית ַהְכֶּנֶסת צד ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן קנ"א‬ ‫צח ֲאָבל אוָֹתם ֶשֵׁאיָנם רוִֹצים לוַֹמר ָשׁם ִשׁירוֹת ְוִתְשָׁבּחוֹת – ל ֹא ִייְשׁנוּ ְכָּלל‬.‫ַהְכֶּנֶסת ֶשׁל ָנִשׁים ִאם ֵאין ָשׁם ָנִשׁים‬ ‫ ְלִפי ֶשַׁמְּפִסיִדים ֶאת קוָֹלם ְכֶּשֵׁאיָנם ְיֵשׁ ִנים‬,‫ ַהִמְּתַפְּלִלים ַבּיּוֹם – ל ֹא ֵיעוֹרוּ ָכּל ַהַלּ ְיָלה‬47‫צט ְוַהַחָזּ ִנים‬.‫ְבֵּבית ַהְכֶּנֶסת‬ ‫קב‬.‫קא ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬,‫ק ַוֲאִפלּוּ ָכּל ָאָדם – טוֹב לוֹ ֶשׁלּ ֹא ֵיעוֹר ָכּל ַהַלּ ְיָלה‬.‫ַבַּלּ ְיָלה‬ ‫ ְוַגם טוֹב ִלָזֵּהר ֶשׁלּ ֹא ַיֲﬠֹטף‬48,‫קד‬.‫קג ֶשֵׁהם ְשִׁמיָרה ְלֶק ִרי‬,‫ְוטוֹב לוַֹמר ֹקֶדם ַהֵשָּׁנה ד' ִמְזמוֹ ִרים ָה ִראשׁוֹ ִנים ֶשׁל ְתִּהִלּים‬ ‫ ֵזֶכר ַלָדָּבר "ַוְתַּגל‬,‫ ְוַﬠל ָכּל ָפּ ִנים ִיָזֵּהר ֶשׁלּ ֹא ְלַכסּוֹת ַרְגָליו‬,‫ ֶשׁלּ ֹא ָיבוֹא ִליֵדי ִחמּוּם‬,‫ֶאת ַﬠְצמוֹ ְבָּכ ִרים וְּכָסתוֹת‬ ‫קו‬:‫ ֶשׁלּ ֹא ָיבוֹא ִליֵדי ִחמּוּם‬49,‫ַמ ְרְגּ ָתיו" קה ֶשׁל ֹבַּﬠז‬

12/20/2020, 12:54 PM

Shulchan Aruch: Chapter 620 - The Desirable Custom of Shortening the...

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https://www.chabad.org/library/article_cdo/aid/3385318/jewish/Shulcha...

Shulchan Aruch: Chapter 620 - The Desirable Custom of Shortening the Morning Service [on Yom Kippur] By Rabbi Schneur Zalman of Liadi

SECTION 620 The Desirable Custom of Shortening the Morning Service [on Yom Kippur]. (1–2) ‫סימן תרכ ִמְנָהג ָיֶפה ְלַקֵצּר ִבְּתִפַלּת ַשֲׁח ִרית וּבוֹ ב' ְסִﬠיִפים‬: 1 It is preferable not to prolong Shacharis, the Morning Service, so that [the congregation] will make haste and will be able to recite the Mussaf prayers before six-and-a-half [seasonal] hours [have passed since sunrise]. If the sheliach tzibbur prolonged [his prayers] excessively and the Mussaf service will inevitably be delayed until after six-and-a-half [seasonal] hours have passed, [the congregation] should skip the Selichos supplications and the Avinu Malkeinu prayer in order to begin Mussaf before the time arrives for Minchah, the Afternoon Service, which is after six-and-a-half hours [have passed since sunrise. The rationale is that] once that time arrives, the law prescribes that the Afternoon Service must be recited first, as is stated in sec. 286[:5].1 Nevertheless, if it happened that the recitation of the Mussaf service was delayed until six-and-a-half hours had passed, the Mussaf service should still be recited before the Afternoon Service,2 for the reason explained there.3 ‫ב ְוִאם ֶהֱא ִרי‬.‫ ְכֵּדי ְלַמֵהר ְבִּﬠ ְנָין ֶשׁיּוַּכל ְלִהְתַפֵּלּל מוָּסף א ֹקֶדם ו' ָשׁעוֹת וֶּמֱחָצה‬,‫א טוֹב ֶשׁלּ ֹא ְלַהֲא ִרי ִבְּתִפַלּת ַשֲׁח ִרית‬ ‫ ְוִאי ֶאְפָשׁר ֶשׁלּ ֹא ְיַאֲחרוּ מוָּסף ַﬠד ְלַאַחר ו' ָשׁעוֹת וֶּמֱחָצה – ֵישׁ ְלַדֵלּג ְסִליחוֹת ג ְו"ָאִבינוּ ַמְלֵכּנוּ" ד‬,‫ַהַחָזּן יוֵֹתר ִמַדּאי‬ ‫ ֶשָׁאז ִמן ַהִדּין ָצ ִרי ְלִהְתַפֵּלּל ִמ ְנָחה‬,‫ ְדַּה ְינוּ ו' ָשׁעוֹת וֶּמֱחָצה‬,‫ְכֵּדי ְלַהְתִחיל ְתִּפַלּת מוָּסף ֹקֶדם ֶשַׁיִּגּיַﬠ ְזַמן ְתִּפַלּת ַהִמְּנָחה‬ 1,‫ה‬.‫ְתִּחָלּה ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן רפ"ו‬ 2,‫וִּמָכּל ָמקוֹם ִאם ֵאַרע ֶשֵׁאֲחרוּ ְלִהְתַפֵּלּל מוָּסף ַﬠד ו' ָשׁעוֹת וֶּמֱחָצה – ַאף ַﬠל ִפּי ֵכן ִיְתַפְּללוּ מוָּסף ְתִּחָלּה ֹקֶדם ִמְנָחה‬ ‫ ַﬠֵיּן ָשׁם‬3,‫ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ָשׁם‬: 2 It is better to recite fewer penitential prayers deliberately than to recite many in haste.4 4,‫ו‬:‫ב טוֹב לוַֹמר ְמַﬠט ְסִליחוֹת ְבַּנַחת ֵמַה ְרֵבּה ִבְּמרוָּצה‬

12/20/2020, 12:54 PM

Shulchan Aruch: Chapter 621 - Order of the Torah Reading and [the La...

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https://www.chabad.org/library/article_cdo/aid/3385319/jewish/Shulcha...

Shulchan Aruch: Chapter 621 - Order of the Torah Reading and [the Laws Relating to] a Circumcision on Yom Kippur By Rabbi Schneur Zalman of Liadi

SECTION 621 The Order of the Torah Reading and [the Laws Relating to] a Circumcision on Yom Kippur. (1–17) ‫סימן תרכא ֵסֶדר ְק ִריַאת ַהתּוָֹרה וִּמיָלה ְבּיוֹם ִכּפּוּר וּבוֹ י"ז ְסִﬠיִפים‬: 1 [After1 the Morning Service,] two Torah scrolls are taken out [of the Ark]. From the first [scroll], six2 men read3 [passages] from [the beginning of] Parshas Acharei Mos until vayaas kaasher tzivah A-donai (“And he did as G-d commanded…”).4 If [Yom Kippur] falls on Shabbos, the reading [is divided between] seven [men]. The maftir5 then reads3 [a passage] from Parshas Pinchas beginning, Uve’asor lachodesh (“And on the tenth of the month…”),6 from the second scroll. For the Haftarah, he recites the passage from Yeshayahu that begins Ve’amar: Solu, solu… (“He declares: ‘Pave, pave…’ ”) and that ends ki pi A-donai dibeir (“for the Mouth of G-d has spoken”),7 for this passage speaks of repentance and fasting. ‫ ְבָּפָרַשׁת "ַאֲחֵרי מוֹת" ג ַﬠד "ַוַיַּﬠשׂ ַכֲּאֶשׁר ִצָוּה‬3,‫ ֲאָנִשׁים ב‬2‫א ְוקוֹ ִרים ָבּ ִראשׁוֹן ִשָׁשּׁה‬,‫ מוִֹציִאין ְשֵׁני ְסָפ ִרים‬1 ‫א‬ ‫ וַּמְפִטיר ִבּיַשְׁﬠָיה‬6,‫ו‬,"‫ ְבֵּסֶפר ֵשׁ ִני ְבִּפיְנָחס "וֶּבָﬠשׂוֹר ַלֹחֶדשׁ‬3‫ קוֵֹרא‬5‫ה וַּמְפִטיר‬,‫ ְוִאם ָחל ְבַּשָׁבּת קוֹ ִרין ִשְׁבָﬠה‬4,‫ד‬,"'‫ה‬ ‫ט‬:‫ ְלִפי ֶשְׁבָּפָרָשׁה זוֹ ִנְתָבֵּאר ִﬠ ְנַין ְתּשׁוָּבה ְוַתֲﬠִנית‬7,‫ח‬,"‫" ְוָאַמר ֹסלּוּ ֹסלּוּ" ז ַﬠד "ִכּי ִפּי ה' ִדֵּבּר‬ 2 The blessings for the Haftorah do not conclude with the words, Baruch Atah A-donai, Melech mochel vesoleiach… (“Blessed are You, G-d, King Who forgives and pardons…”), but should conclude with the words, U’dvarcha emes8 vekayam laad; Baruch Atah A-donai, Melech al kol haaretz, mekadesh… (“And Your word is true and everlasting; blessed are You, G-d, King of the entire earth, Who sanctifies…”).9 ‫ ְוַקָיּם ָלַﬠד ָבּרוּ‬8,‫י ֶאָלּא י ֹאַמר "וְּדָב ְר ֱאֶמת יא‬,"‫ב ְבִּב ְרכוֹת ַהְפָטָרה ֵאין חוְֹתִמין "ָבּרוּ ַאָתּה ה' ֶמֶל מוֵֹחל ְוסוֵֹלַח‬ 9:"'‫ַאָתּה ה' ֶמֶל ַﬠל ָכּל ָהָאֶרץ ְמַקֵדּשׁ כו‬ 3 On Yom Kippur, a circumcision should be performed between the Reading of the Torah and the Mussaf service. Ashrei is recited after the circumcision, though there are some whose custom is to perform the circumcision after the recitation of Ashrei.10 In regions in which a circumcision is customarily held in the home of the child and not in the synagogue,11 it is not performed until the Torah scrolls have been returned to the Ark, for it would be a disgrace to a Torah scroll to leave it [unattended] and to leave [the synagogue]. After the circumcision [the congregants] return to the synagogue, and the Kaddish that precedes the Mussaf service is recited.12

12/20/2020, 12:55 PM

Shulchan Aruch: Chapter 621 - Order of the Torah Reading and [the La...

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‫יג ְוֵישׁ נוֲֹהִגין‬."‫יב ְוַאַחר ַהִמּיָלה אוְֹמ ִרים "ַאְשֵׁרי‬,‫ג ִאם ֵישׁ ִמיָלה ְבּיוֹם ַהִכּפּוּ ִרים – ָמִלין ֵבּין ְק ִריַאת ַהתּוָֹרה ְלמוָּסף‬ ‫ – ֵאין ָמִלין ַﬠד ֲחָזַרת ִסְפֵרי‬11‫ ְוִאם הוּא ְבָּמקוֹם ֶשָׁמִּלין ַהִתּינוֹק ְבֵּביתוֹ ְול ֹא ְבֵּבית ַהְכֶּנֶסת‬10,‫יד‬."‫ָלמוּל ַאַחר "ַאְשֵׁרי‬ ‫טז ְוַאַחר ַהִמּיָלה חוְֹז ִרין ְלֵבית ַהְכֶּנֶסת ְואוְֹמ ִרים‬,‫טו ִמשּׁוּם ֶשׁהוּא ִבְּזיוֹן ֵסֶפר תּוָֹרה ְלַה ִנּיחוֹ ְוָלֵצאת ַלחוּץ‬,‫תּוָֹרה ַלֵהיָכל‬ 12,‫יז‬:‫ַקִדּישׁ ֶשִׁלְּפֵני ְתִּפַלּת מוָּסף‬ 4 After the circumcision, there are those who follow the custom of reciting the blessing for the circumcision without a cup [of wine], because one may not drink from it, nor may one give it to a child to taste.13 This [safeguard] was ordained14 for fear that the child become accustomed to drinking this [wine associated] with a mitzvah, and hence will grant himself license to partake of [some other] cup of wine associated with a blessing15 even after he attains majority. We do have a child taste [a cup of wine in such a situation] on Tishah BeAv, and the above reservation is no cause for concern, because this is an infrequent situation, as explained in sec. 559.16 Concerning Yom Kippur, by contrast, when [the prohibition against eating or drinking] is of Scriptural origin, and [its violation] is punishable by kares, [the Sages] were more stringent and regarded even an infrequent situation as a cause for concern. ‫ ְוַגם ֵאין ַמְטִﬠיִמים‬,‫יח ְלִפי ֶשִׁאי ֶאְפָשׁר ִלְטֹעם ִמֶמּנּוּ‬,‫ ֵישׁ נוֲֹהִגין ְלָבֵר ִבּ ְרַכּת ַהִמּיָלה ְבּל ֹא כּוֹס‬,‫ד ְוַאַחר ַהִמּיָלה‬ ‫ ַאף‬15‫ ֶשָׁמּא ִיְהֶיה ַהִתּינוֹק ָר ִגיל ִבְּשִׁתָיּה זוֹ ֶשׁל ִמְצָוה ְויוֶֹרה ֶהֵתּר ְלַﬠְצמוֹ ִלְשׁתּוֹת ִמכּוֹס ֶשׁל ְבָּרָכה‬14‫ ְגֵּזָרה‬13,‫ַלִתּינוֹק‬ ‫יט ְוַאף ַﬠל ִפּי ֶשְׁבִּתְשָׁﬠה ְבָּאב ַמְטִﬠיִמים ַלִתּינוֹק ְוֵאין חוְֹשִׁשׁין ְלָכ ִמְפֵּני ֶשׁהוּא ָדָּבר ֶשֵׁאינוֹ ָמצוּי ְכּמוֹ‬.‫ִלְכֶשׁ ִיּ ְגַדּל‬ ‫ ִמָכּל ָמקוֹם ְבּיוֹם ַהִכּפּוּ ִרים ֶשׁהוּא ִמן ַהתּוָֹרה ְוָﬠנוּשׁ ָכֵּרת – ֶהְחִמירוּ יוֵֹתר כא ְוָחְשׁשׁוּ‬16,‫כ‬,‫ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תקנ"ט‬ ‫ַאף ְלָדָבר ֶשֵׁאינוֹ ָמצוּי‬: 5 There are others who follow the custom of reciting the blessing over the cup of wine and giving a taste of it to the infant who was just circumcised, because for a child of that age there is no need to ordain [a safeguard] lest he drink after he attains majority.17 In all [other] instances, whenever a cup [of wine] associated with a blessing is given to a child to taste, [the cup] must be given to a child who is mature enough to be educated to recite blessings, as stated in sec. 269[:3] and 559.18 Nevertheless, since [in this instance] the blessing recited over the cup [of wine] was ordained for the sake of the infant being circumcised, it is sufficient that he be given [a taste of the wine] to drink. However, care must be taken that he be given wine from the cup, in addition to the wine that is placed in his mouth during the recitation of the words bedamayich chayi (“By your blood you shall live”).19 ‫כב ֶשְׁבָּקָטן ָכֶּזה ֵאין ִלְג ֹזר ֶשָׁמּא ִיְשֶׁתּה ַאף‬,‫ה ְוֵישׁ נוֲֹה ִגין ְלָבֵר ַﬠל ַהכּוֹס וְּלַהְטִﬠים ִמֶמּנּוּ ַלִתּינוֹק ַה ִנּמּוֹל‬ ‫ ְוַאף ַﬠל ִפּי ֶשָׁכּל כּוֹס ֶשׁל ְבָּרָכה ָצ ִרי ְלַהְטִﬠים ִמֶמּנּוּ ְלָקָטן ֶשִׁהִגּיַﬠ ִלְכַלל ִחנּוּ ְבָּרכוֹת ְכּמוֹ ֶשִׁנְּתָבֵּאר‬17,‫כג‬.‫ִלְכֶשׁ ִיּ ְגַדּל‬ ‫ ִמָכּל ָמקוֹם כּוֹס ֶשׁל ִמיָלה ֶשַׁהְבָּרָכה ִנַתְּקָּנה ִבְּשִׁביל ִתּינוֹק ַה ִנּמּוֹל ָלֵכן ַדּי ְכֶּשׁנּוְֹת ִנים‬18,‫כה‬,‫ְבִּסיָמן רס"ט כד ְותקנ"ט‬ ‫ ִמְלַּבד ַמה ֶשּׁנּוְֹת ִנים ְלִפיו ְכֶּשׁאוֵֹמר "ְבָּדַמ ִי‬,‫ ָצ ִרי ִלָזֵּהר ֶשׁ ִיְּתּנוּ לוֹ ִלְשׁתּוֹת ְקָצת ֵמַהכּוֹס‬,‫כו וִּמָכּל ָמקוֹם‬.‫לוֹ ִלְשׁתּוֹת‬ 19,‫כז‬:"‫ֲח ִיי‬ 6 There are those who follow the custom of reciting the blessing over a cup [of wine] and then giving it to children to taste, as is the practice on Tishah BeAv. Though initially this should not be done on Yom Kippur for the reason stated above, those who practice this leniency should not be rebuked. ‫ ְוַאף ַﬠל ִפּי ֶשֵׁאין ִל ְנֹהג ֵכּן ְלַכְתִּחָלּה‬.‫ ְכּמוֹ ְבִּתְשָׁﬠה ְבָּאב‬,‫ו ְוֵישׁ נוֲֹהִגים כח ֶשְׁמָּב ְרִכים ַﬠל ַהכּוֹס וַּמְטִﬠיִמים ַלִתּינוֹקוֹת‬ ‫ל‬:‫כט ִמָכּל ָמקוֹם ֵאין ִלְמחוֹת ְבַּיד ַהנּוֲֹהִגין ֶהֵתּר‬,‫ְבּיוֹם ַהִכּפּוּ ִרים ִמַטַּﬠם ֶשִׁנְּתָבֵּאר ְלַמְﬠָלה‬

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Shulchan Aruch: Chapter 621 - Order of the Torah Reading and [the La...

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7 In the Mussaf service, the sheliach tzibbur recounts the order of [that day’s] Temple service,20 for the service of the High Priest21 on Yom Kippur primarily involved the Mussaf sacrifices, and in the midst of offering them he would perform all the [other] components of that day’s [distinctive] service as prescribed in Parshas Acharei Mos. ‫ ְבּיוֹם ַהִכּפּוּ ִרים ָה ְיָתה ְבָּק ְרְבּנוֹת‬21‫ ְלִפי ֶשִׁﬠַקּר ֲﬠבוַֹדת ֹכֵּהן ָגּדוֹל‬20,‫לא‬,‫ז ְבּמוָּסף אוֵֹמר ַהְשִּׁליַח ִצבּוּר ֵסֶדר ָהֲﬠבוָֹדה‬ ‫לג‬:"‫לב ֶשְׁבֶּאְמַצע ַהְקָרָבָתם ָהָיה עוֵֹבד ָכּל ֲﬠבוַֹדת ַהיּוֹם ָהֲאמוּ ִרים ְבָּפָרַשׁת "ַאֲחֵרי מוֹת‬,‫ַהמּוָּסִפים‬ 8 Ten times in the course of Yom Kippur22 the High Priest would utter the FourLetter name of G-d23 as it is written — three times in his first confessional: “Please, HaShem, I have sinned…; please, HaShem, atone…; ‘before HaShem24 you will be purified’ ”; three times in each of the second and third confessionals; and once at the lottery [concerning the goats to be offered], when he said [concerning one of them], “A sin-offering for HaShem.” [On Yom Kippur, as we read the description of that day’s service,] whenever the High Priest would mention the Four-Letter Divine name we say HaShem,25 and not A-donai as we say in all our prayers, so that it will not appear that the High Priest would use the appellation26 A-donai as we do. [To make that distinction] we say HaShem, alluding to the fact that at this point the High Priest would utter the Four-Letter Divine name. An exception is made in the phrase lifnei A-donai tit’haru (“before G-d you will be purified”). Here we use the appellation A-donai, for in this case we are not relating how the High Priest would utter G-d’s name: our intention is to read the verse just as we read other verses from the Torah, and [hence] we use the appellation A-donai. Similarly, when we say [the Hebrew words for] “a sin-offering for G-d,” we use the appellation A-donai, as we customarily say when we read the Torah, as [indeed,] it is written in the Torah:27 “…upon which the lot ‘for G-d’ fell, and he shall offer it as a sin-offering.” Nevertheless, the reading in the Torah slightly differs from the way we describe [the offerings] on Yom Kippur, for on Yom Kippur we do not say the word ve’asahu (“and he shall offer it”). Hence it is proper to follow the most desirable course of action and say “a sin-offering for HaShem.”28 ‫ ג' ְפָּﬠִמים ְבּ ִודּוּי ִראשׁוֹן "ָאָנּא‬22,‫ ִכְּכָתבוֹ ְבּיוֹם ַהִכּפּוּ ִרים‬23‫ח ֲﬠָשָׂרה ְפָּﬠִמים ָהָיה ֹכֵּהן ָגּדוֹל ַמְזִכּיר ֶאת ַהֵשּׁם ַהְמֹפָרשׁ‬ ‫ וַּפַﬠם‬,‫ ְוֵכן ג' ְפָּﬠִמים ְבּ ִודּוּי ְשִׁליִשׁי‬,‫ ְוֵכן ג' ְפָּﬠִמים ְבּ ִודּוּי ֵשׁ ִני‬,"‫ ִתְּטָהרוּ‬24'‫ ִלְפֵני ה‬,'‫ ָאָנּא ה' ַכֵּפּר כו‬,'‫ה' ָחָטאִתי כו‬ ‫לד‬."‫ַאַחת ְבּגוָֹרלוֹת ְכֶּשׁאוֵֹמר "ַלה' ַחָטּאת‬ ‫ ְוֵאין אוְֹמ ִרים "ֲאֹדָני" ְכּמוֹ ְבָּכל‬25,"‫ְוָכל ָמקוֹם ֶשַׁהֹכֵּהן ָגּדוֹל ָהָיה ַמְזִכּיר ֵשׁם ַהְמֹפָרשׁ לה – ָאנוּ אוְֹמ ִרים "ַהֵשּׁם‬ ‫ ְלִפיָכ ָאנוּ אוְֹמ ִרים‬,‫ ַאְדנוּת ְכּמוֹ ֶשָׁאנוּ אוְֹמ ִרים‬26‫ ְכֵּדי ֶשׁלּ ֹא ְיֵהא ִנ ְרֶאה ֶשַׁגּם ַהֹכֵּהן ָגּדוֹל ָהָיה אוֵֹמר ְבִּכנּוּי‬,‫ְתִּפלּוֵֹתינוּ‬ ‫ ֶשָׁאנוּ אוְֹמ ִרים‬,"‫ חוּץ ִמן "ִלְפֵני ה' ִתְּטָהרוּ‬,‫ ְלהוֹרוֹת ֶשַׁהֹכֵּהן ָגּדוֹל ָהָיה ַמְזִכּיר ָכּאן ֵשׁם ַהְמֹפָרשׁ‬,‫ַהֵשּׁם ְסָתם ְבֶּרֶמז‬  ‫ ֶאָלּא ַכָּוָּנֵתנוּ ִלְקרוֹת ַהָפּסוּק‬,‫ ְלִפי ֶשֵׁאין ָאנוּ ָבִּאין ְבָּכאן לוַֹמר ֵאי ָהָיה ַהֹכֵּהן ָגּדוֹל ַמְזִכּיר ֶאת ַהֵשּׁם‬,‫ְבִּכנּוּי ֵשׁם ַאְדנוּת‬ ‫לז‬.‫ ְדַּה ְינוּ ְבִּכנּוּי ַאְדנוּת‬,‫לו ְכּמוֹ ֶשַׁדּ ְרֵכּנוּ ִלְקרוֹת ַבּתּוָֹרה‬ 27,‫ ֶשֶׁנֱּאַמר ַבּתּוָֹרה לט‬,‫ ְכּמוֹ ֶשַׁדּ ְרֵכּנוּ ִלְקרוֹת ַבּתּוָֹרה‬,‫ְוֵכן ְכֶּשָׁאנוּ אוְֹמ ִרים "ַלה' ַחָטּאת" לח ָאנוּ אוְֹמ ִרים ְבִּכנּוּי ַאְדנוּת‬ ‫ ֵכּיָון ֶשַׁבּתּוָֹרה ָאנוּ קוֹ ִרין ְקָצת ְבִּשׁנּוּי ִמַמּה ֶשּׁאוְֹמ ִרים ְבּיוֹם‬,‫ וִּמָכּל ָמקוֹם‬."‫"ֲאֶשׁר ָﬠָלה ָﬠָליו ַהגּוָֹרל ַלה' ְוָﬠָשׂהוּ ַחָטּאת‬ ‫ ָלֵכן ָנכוֹן ַלֲﬠשׂוֹת ַﬠל ַצד ַהיּוֵֹתר טוֹב ְולוַֹמר "ְלַהֵשּׁם‬,"‫ ֶשֲׁהֵרי ְבּיוֹם ַהִכּפּוּ ִרים ֵאין אוְֹמ ִרים ֵתַּבת " ְוָﬠָשׂהוּ‬,‫ַהִכּפּוּ ִרים‬ 28,‫מ‬:"‫ַחָטּאת‬ 9 [In the course of the Avodah,] we cite the request made by the High Priest29

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Shulchan Aruch: Chapter 621 - Order of the Torah Reading and [the La...

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[after departing from the Holy of Holies], Yehi ratzon milfanecha A-donai Elokeinu v’Elokei Avoseinu… (“May it be Your will, G-d, our L-rd, and L-rd of our forefathers”), and the prayer he would recite for the inhabitants of the Sharon30 [which likewise begins], Yehi ratzon milfanecha A-donai Elokeinu v’Elokei avoseinu….31 Here, in contrast to the above contexts, G-d is repeatedly addressed by the appellation A-donai, for even the High Priest would use that appellation in these prayers. ‫ ְוַﬠל ַאְנֵשׁי‬,'‫ ְדַּה ְינוּ " ְיִהי ָרצוֹן ִמְלָּפֶני ה' ֱא ֵקינוּ ֵוא ֵקי ֲאבוֵֹתינוּ כו‬29,‫ט ֲאָבל ְכֶּשׁאוְֹמ ִרים ַהַבָּקָּשׁה ֶשׁל ֹכֵּהן ָגּדוֹל‬ ‫ – אוְֹמ ִרים ָכּל ָהַאְזָכּרוֹת ֶשָׁבּהּ ְבִּכנּוּי‬31"'‫ הוּא אוֵֹמר מא ְיִהי ָרצוֹן ִמְלָּפֶני ה' ֱא ֵקינוּ ֵוא ֵקי ֲאבוֵֹתינוּ כו‬30‫ַהָשּׁרוֹן‬ ‫מב‬:‫ ֶשַׁגּם ַהֹכֵּהן ָגּדוֹל ָהָיה אוֵֹמר ָכּאן ְבִּכנּוּי ַאְדנוּת‬,‫ַאְדנוּת‬ 10 Our intent in reciting this request is to describe how the High Priest would make his request. Nevertheless, there is no [question] here of mentioning G-d’s name in vain, because our intent is also to pray for ourselves. [This is obvious] from the fact that we add several requests that the High Priest would not make at all; for example, “[a year in which] You will cause us to ascend to our land with joy,”32 and the like. ‫י ְוַאף ַﬠל ִפּי ֶשַׁכָּוָּנֵתנוּ ַבֲּאִמיַרת ַבָּקָּשׁה זוֹ ְלַסֵפּר ֵהיַא ָהָיה ַהֹכֵּהן ָגּדוֹל ְמַבֵקּשׁ מג – ַאף ַﬠל ִפּי ֵכן ֵאין ָכּאן ַהְזָכַּרת ֵשׁם‬ ‫מד ֶשֲׁהֵרי ָאנוּ מוִֹסיִפין ָבּהּ ַכָּמּה ַבָּקּשׁוֹת ֶשׁלּ ֹא ָהָיה ַהֹכֵּהן‬,‫ ֵכּיָון ֶשַׁגּם ַכָּוָּנֵתנוּ הוּא ְלִהְתַפֵּלּל ַﬠל ַﬠְצֵמנוּ‬,‫ָשַׁמ ִים ְלַבָטָּלה‬ ‫ ְוַכיּוֵֹצא ָבֶּזה‬32,‫מה ְכּמוֹ "ֶשַׁתֲּﬠֵלנוּ ְבִּשְׂמָחה ְלַא ְרֵצנוּ" מו‬,‫ָגּדוֹל אוְֹמָרם ְכָּלל‬: 11 In all three above-mentioned confessionals, we first say Ana HaShem… (“We beseech You, HaShem…”), and then we say Ana beShem, kaper na… (“We beseech You, through the name HaShem, grant atonement…”). When requesting G-d’s mercy in granting atonement, we say Ana beShem, i.e., “We beseech You, for the sake of Your name HaShem” — [the intent being] that the Holy One, blessed be He, should deliver [us] through the medium of His essential name, which represents utter mercy (with no judgmental component whatever).33 ‫מז ֶשְׁכֶּשְׁמַּבֵקּשׁ‬,"'‫יא וְּבָכל ְשׁ ֶשׁת ִודּוּ ִיים ֵאלּוּ אוְֹמ ִרים ַבְּתִּחָלּה "ָאָנּא ַה]ֵשּׁם[ וכו'" ְוַאַחר ָכּ "ָאָנּא ְבֵשּׁם ַכֶּפּר ָנא כו‬ ‫ ְכּלוַֹמר ֶשַׁהָקּדוֹשׁ ָבּרוּ הוּא יוִֹשׁיַﬠ ַﬠל ְיֵדי ֵשׁם ָהֶﬠֶצם ֶשׁהוּא ַרֲחִמים‬,"‫ַרֲחִמים ַﬠל ַהַכָּפָּרה ֵישׁ לוַֹמר "ָאָנּא ְבֵשּׁם‬ 33,‫מח‬:(‫ְגּמוּ ִרים )ְבִּלי ַתֲּﬠרוֹבוֹת ִדּין ְכָּלל‬ 12 It is customary to prostrate ourselves on our faces34 when we recite the passage beginning Vehakohanim vehaam… (“And the priests and the people standing in the courtyard… would prostrate themselves… when they heard the name….”),35 and also when reciting the prayer Aleinu LeShabeiach. [Since he is in the midst of repeating Shemoneh Esreh,] the sheliach tzibbur may not move from his place while praying and step back in order to prostrate himself. [Indeed,] those who do so should be rebuked. It is [therefore] customary for the sheliach tzibbur to stand from the outset at a slight distance from the lectern, so that he will not have to move from his place in order to prostrate himself.36 ‫נ ֲאָבל ַהְשִּׁליַח ִצבּוּר‬."‫ ְוַגם ְבּ"ָﬠֵלינוּ ְלַשֵׁבַּח‬35,‫מט‬,"'‫ ְכֶּשׁאוְֹמ ִרים " ְוַהֹכֲּהִנים ְוָהָﬠם כו‬34‫יב ְונוֲֹהִגין ִלֹפּל ַﬠל ְפֵּניֶהם‬ ‫נב ְונוֲֹהִגין‬.‫נא ְוֵישׁ ִלְמחוֹת ְבַּיד ָהעוִֹשׂים ֵכּן‬,‫ָאסוּר לוֹ ַלֲﬠֹקר ִמְמּקוֹמוֹ ִבְּשַׁﬠת ַהְתִּפָלּה ְוֵליֵל ַלֲאחוָֹריו ְכֵּדי ִלֹפּל ַﬠל ָפָּניו‬ 36,‫נג‬:‫ֶשַׁהְשִּׁליַח ִצבּוּר עוֵֹמד ַבְּתִּחָלּה ָרחוֹק ְקָצת ִמן ַהֵתָּבה ְבִּﬠ ְנָין ֶשׁלּ ֹא ִיְצָטֵר ַלֲﬠֹקר ַרְגָליו ְכֵּדי ִלֹפּל ַﬠל ָפָּניו‬ 13 The order of [the verbs in] the confession is chatasi, avisi, pashati (“I have sinned, I have transgressed, I have committed iniquity”).37 [The rationale is that] chata’im (“sins”) implies unintentional violations; avonos (“transgressions”) refers

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Shulchan Aruch: Chapter 621 - Order of the Torah Reading and [the La...

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to intentional breaches that the individual knew were forbidden yet proceeded with them for his self-gratification; and psha’im (“iniquitous acts”) refers to rebellious deeds that were done in order to arouse [G-d’s] wrath, not for gratification. One should confess first over lighter offenses and then over weightier ones. ‫נה ְכּלוַֹמר ָהֲﬠֵברוֹת‬,‫ ַוֲﬠוֹנוֹת ֵהם ַהְזּדוֹנוֹת‬,‫ ְלִפי ֶשַׁהֲחָטִאים ֵהם ַהְשָּׁגגוֹת‬37,‫נד‬,"‫יג ֵסֶדר ַה ִוּדּוּי "ָחָטאִתי ָﬠ ִויִתי ָפַּשְׁﬠִתּי‬ ‫נז ְכּלוַֹמר ֶשׁעוֶֹשׂה‬,‫נו וְּפָשִׁﬠים ֵהם ַהמּוֹ ְרִדים‬,‫ֶשָׁﬠָשׂה אוָֹתם ְבֵּמִזיד ֶשָׁיַּדע ֶשָׁאסוּר ַלֲﬠשׂוָֹתן ְוָﬠָשׂה אוָֹתם ַלֲהָנָאתוֹ‬ ‫נט‬:‫ ְוָצ ִרי ְלִהְתַודּוֹת ְתִּחָלּה ַﬠל ַהַקּל ְוַאַחר ָכּ ַﬠל ֶהָחמוּר‬,‫ְלַהְכִﬠיס נח ְול ֹא ִבְּשִׁביל ֲהָנָאתוֹ‬ 14 It is customary to verbally recall the souls [of the departed] on Yom Kippur38 and to solemnly pledge to contribute tzedakah on their behalf, for the dead are also granted atonement on Yom Kippur. [Indeed,] for that reason, [in the Holy Tongue] this day is called Yom HaKippurim, the plural suffix signifying atonement for the living and for the dead. The tzedakah which is promised on their behalf is effective in securing atonement for them, for the Holy One, blessed be He, examines hearts, and knows that if they were alive, they would also give tzedakah. If, however, one undertakes to give tzedakah on behalf of a wicked person,39 [the gift] is of no avail to him. ‫סא ְלִפי ֶשַׁהֵמִּתים ֵישׁ ָלֶהם ַגּם ֵכּן ַכָּפָּרה ְבּיוֹם‬,‫ ְונוְֹד ִרים ְצָדָקה ַבֲּﬠבוָּרם‬38,‫יד ְונוֲֹהִגין ְלַהְזִכּיר ְנָשׁמוֹת ְבּיוֹם ַהִכּפּוּ ִרים ס‬ ‫סג וְּכֶשׁנּוְֹד ִרים ְצָדָקה ַבֲּﬠבוָּרם – מוִֹﬠיל ָלֶהם‬,‫ ַלַח ִיּים ְוַלֵמִּתים‬,‫סב ְוַﬠל ֵכּן הוּא ִנְקָרא "ִכּפּוּ ִרים" ְלשׁוֹן ַרִבּים‬,‫ַהִכּפּוּ ִרים‬ ‫סד ֲאָבל ִאם נוֵֹדר‬.‫ ְלִפי ֶשַׁהָקּדוֹשׁ ָבּרוּ הוּא בּוֵֹחן ִלבּוֹת ְויוֵֹדַﬠ ֶשִׁאלּוּ ָהיוּ ַבַּח ִיּים ָהיוּ ַגּם ֵכּן נוְֹתִנים ְצָדָקה‬,‫ְלַכֵפּר ַבֲּﬠָדם‬ ‫סה‬:‫ – ֵאין מוִֹﬠיל לוֹ ְכּלוּם‬39‫ְצָדָקה ַבֲּﬠבוּר ִמי ֶשָׁהָיה ָרָשׁע‬ 15 If one feels sorrow over the death of the sons of Aharon and sheds tears over their [death] on Yom Kippur, his sins are pardoned and [he is assured that] his sons will not die in his lifetime.40 ‫טו ַהִמְּצַטֵﬠר ַﬠל ִמיַתת ְבֵּני ַאֲהֹרן וּמוֹ ִריד ְדָּמעוֹת ֲﬠֵליֶהם ְבּיוֹם ַהִכּפּוּ ִרים – מוֲֹחִלים עוֹנוָֹתיו וָּבָניו ֵאיָנם ֵמִתים‬ 40,‫סו‬:‫ְבַּחָיּיו‬ 16 On Yom Kippur, it is a mitzvah41 to study the Mishnayos of Tractate Yoma,42 so that the mention [of the sacrificial offerings] will be counted as taking the place of the actual offering.43 One should also study the Gemara at the end of this tractate, which includes teachings that speak of the virtues of teshuvah. ‫ ַגּם ַבְּגָּמָרא סוֹף יוָֹמא‬43,‫ ְכֵּדי ֶשַׁתֲּﬠֶלה ָהֲאִמיָרה ִבְּמקוֹם ַהְקָרָבה‬42,‫ ִלְלֹמד ְבּיוֹם ַהִכּפּוּ ִרים ִמְשָׁניוֹת יוָֹמא‬41‫טז וִּמְצָוה‬ ‫סז‬:‫ַמֲאָמ ִרים ַהְמַדְבּ ִרים ְבַּמֲﬠלוֹת ַהְתּשׁוָּבה‬ 17 A Torah scholar should not occupy himself with his study and withdraw from reciting the prayers, requests for atonement, and supplications, together with the congregation. ‫סח‬:‫יז ְוֵאין ְלַתְלִמיד ָחָכם ַלֲﬠֹסק ַבּתּוָֹרה וְּלַהְשִׁמיט ֶאת ַﬠְצמוֹ ִמְלִּהְתַפֵּלּל ַהְתִּפלּוֹת ְוַהְסִּליחוֹת ְוַהַבָּקּשׁוֹת ִﬠם ַהִצּבּוּר‬

12/20/2020, 12:55 PM

Shulchan Aruch: Chapter 622 - Order of the Afternoon Service - Texts ...

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Shulchan Aruch: Chapter 622 - Order of the Afternoon Service By Rabbi Schneur Zalman of Liadi

SECTION 622 The Order of the Afternoon Service. (1–6) ‫סימן תרכב ֵסֶדר ְתִּפַלּת ִמ ְנָחה וּבוֹ ו' ְסִﬠיִפים‬: 1 The hymn Ein k’Elokeinu is not recited after the Mussaf prayers as is done on other Shabbasos and festivals. The rationale is that [this hymn] was instituted primarily to take the place of the intermediate blessings of Shemoneh Esreh that are not recited on Shabbos and festivals. On Yom Kippur [this is unnecessary, because] we have already recited piyyutim that recall these blessings, such as Ahalelcha.1 By contrast, the passage describing the incense compounded [for the twice-daily offering] should be recited after Mussaf, for though this offering is mentioned in [the description of] the Avodah, the particular herbs it comprises are not enumerated there [as they are in this passage].2 ‫ ְלִפי ֶשִׁﬠָקּרוֹ ל ֹא ִנַתֵּקּן ֶאָלּא‬,‫ ְכּמוֹ ֶשׁאוְֹמ ִרים ִבְּשָׁאר ַשָׁבּת ְויוֹם טוֹב‬,‫א ֵאין אוְֹמ ִרים "ֵאין ֵכּא ֵהינוּ" א ַאַחר ְתִּפַלּת מוָּסף‬ ‫ב ֲאָבל ְבּיוֹם ַהִכּפּוּ ִרים ְכָּבר‬,‫ְכֶּנֶגד ְבָּרכוֹת ֶאְמָצִﬠיּוֹת ֶשׁל ְתִּפַלּת ְשׁמוֶֹנה ֶﬠְשֵׂרה ֶשֵׁאין אוְֹמ ִרים אוָֹתן ְבַּשָׁבּת ְויוֹם טוֹב‬ ‫ ַאף ַﬠל ִפּי ֶשַׁגּם ִהיא‬,"‫ ֲאָבל "ִפּטּוּם ַהְקֹּטֶרת‬1,‫ג‬."'‫ָאְמרוּ ִפּיּוִּטים ֶשֵׁיּשׁ ָבֶּהם ַהְזָכּרוֹת ְבָּרכוֹת ֵאלּוּ ְכּגוֹן "ֲאַהֶלְּל כו‬ 2,‫ו‬:‫ד ְוָלֵכן ֵישׁ ְלָאְמָרם ה ַאַחר ְתִּפַלּת מוָּסף‬,‫ ִמָכּל ָמקוֹם ְפָּרֵטי ַסְמְמֵני ַהְקֹּטֶרת ל ֹא ֻהְזְכּרוּ ָשׁם‬,‫ִנְזְכָּרה ָבֲּﬠבוָֹדה‬ 2 It is customary in some regions to recite Ashrei and U’Va LeTziyon before the Afternoon Service [on Yom Kippur], as is customary on every Shabbos and festival.3 In these countries,4 however, we do not recite Ashrei and U’Va LeTziyon until before the Neilah service, so as to make a distinction between the Afternoon Service and Neilah. Since the Torah Reading5 intervenes between Mussaf and the Afternoon Service, there is no need to make any further break by reciting Ashrei and U’Va LeTziyon at that point. We should hasten the recitation of the Minchah service as much as possible.6 ‫ ֲאָבל ִבְּמִדינוֹת‬3,‫ח‬,‫ב ֵישׁ ְמקוֹמוֹת נוֲֹהִגים לוַֹמר "ַאְשֵׁרי וָּבא ְלִציּוֹן" ֹקֶדם ְתִּפַלּת ַהִמְּנָחה ז ְכּמוֹ ְבָּכל ַשָׁבּת ְויוֹם טוֹב‬ ‫ט ְכֵּדי ְלַהְפִסיק ֵבּין ְתִּפַלּת ִמְנָחה ִל ְנִﬠיָלה ַבֲּאִמיַרת "ַאְשֵׁרי וָּבא‬,‫ ֵאין אוְֹמ ִרים "ַאְשֵׁרי וָּבא ְלִציּוֹן" ַﬠד ֹקֶדם ְנִﬠיָלה‬4‫ֵאלּוּ‬ ‫י ְוֵישׁ‬,"‫ ְלִפיָכ ֵאין ָצ ִרי ְלַהְפִסיק עוֹד ְבּ"ַאְשֵׁרי וָּבא ְלִציּוֹן‬5,‫ ֲאָבל ֵבּין מוָּסף ְלִמ ְנָחה ַמְפִסיִקין ִבְּק ִריַאת ַהתּוָֹרה‬,"‫ְלִציּוֹן‬ 6,‫יא‬:‫ָלנוּ ְלַמֵהר ְתִּפַלּת ַהִמּ ְנָחה ְבָּכל ַמה ְדֶּאְפָשׁר‬ 3 Even if [Yom Kippur] falls on Shabbos, we do not recite the verse beginning Vaani sefilasi7 [before taking out the Torah, as is done on other Shabbasos. The rationale is] that on other Shabbasos this verse is recited in praise of the Jewish people, who read the Torah and pray even though they have eaten and drunk, unlike the nations of the world, who “eat and drink and [then] act wantonly.”8 On Yom Kippur this [contrast] is not applicable. ‫יב ְלִפי ֶשְׁבָּכל ַהַשָּׁבּתוֹת אוְֹמ ִרים אוֹתוֹ ְלַשֵׁבַּח ִיְשָׂרֵאל ֶשַׁאף‬,‫ ֲאִפלּוּ ִאם ָחל ִלְהיוֹת ְבַּשָׁבּת‬7"‫ג ֵאין אוְֹמ ִרים "ַוֲא ִני ְתִפָלִּתי‬

12/20/2020, 1:01 PM

Shulchan Aruch: Chapter 622 - Order of the Afternoon Service - Texts ...

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‫ַﬠל ִפּי ֶשָׁאְכלוּ ְוָשׁתוּ ַאף ַﬠל ִפּי ֵכן ֵהם קוֹ ִרין ַבּתּוָֹרה וִּמְתַפְּלִלין ַאַחר ָכּ ַמה ֶשֵּׁאין ֵכּן ֻאמּוֹת ָהעוָֹלם ֶשׁאוְֹכִלין ְושׁוִֹתין‬ ‫יד‬:‫ ֲאָבל ְבּיוֹם ַהִכּפּוּ ִרים ֵאין ַשָׁיּ ֶזה‬8,‫יג‬,‫וּפוֲֹחִזין‬ 4 [Before Shemoneh Esreh] a Torah scroll is taken out [of the Ark], and three men read9 the text concerning forbidden relations until the end of that passage,10 so that anyone who has been sinful should distance himself from [such relations. This passage was chosen] because forbidden relations are a common sin, for a person has an innate desire for them and his natural inclination thrusts him [in that direction]. The congregant who received the third aliyah [also] reads the Haftarah — which is [the Book of] Yonah, because it [exemplifies] the power of teshuvah and shows that no man can flee from the Presence of the Holy One, blessed be He.11 The Haftarah customarily concludes with [the three verses from the Book of] Michah beginning Mi E-l kamocha.12 It is customary in these regions to recite only three blessings after the Haftarah. We do not recite the blessing [beginning] Al haTorah ve’al haAvodah, because the Avodah, [that day’s unique service in the Beis HaMikdash,] was completed before the Afternoon Service. When [Yom Kippur] falls on Shabbos, it is not customary in these countries to recite the passage beginning Tzidkas’cha [in the Afternoon Service], because it includes the phrase,13 “Your judgments extend to the great depths.” And on Yom Kippur we ask for mercy rather than judgment, [asking G-d to go] beyond the limits of the law, as in the verse,14 “Do not enter into judgment [with Your servant].” ‫ ֶשִׁמּי ֶשֵׁיּשׁ ֲﬠֵבָרה ְבָּידוֹ‬10,‫יז‬,‫ ְבָּפָרַשׁת ֲﬠָריוֹת טז ַﬠד סוֹף ַהָפָּרָשׁה‬9,‫ד וּמוִֹציִאין ֵסֶפר תּוָֹרה ְוקוֹ ִרין ְשׁ ָשׁה ֲאָנִשׁים טו‬ ‫כ ְלִפי‬,‫יח ְוַהְשִּׁליִשׁי ַמְפִטיר יט ְבּיוָֹנה‬,‫ ְלִפי ֶשָׁהֲﬠָריוֹת ֲﬠֵבָרה ְמצוָּיה ֶשַׁנְּפשׁוֹ ֶשׁל ָאָדם ְמַחַמְּדָתּן ְו ִיְצרוֹ תּוְֹקפוֹ‬,‫ִיְפֹרשׁ ֵמֶהן‬ ‫ ְונוֲֹהִגים ְלַסֵיּם ַהַהְפָטָרה ְבִּמיָכה כג‬11,‫כב‬,‫ֶשֵׁיּשׁ בּוֹ ֹכַּח ַהְתּשׁוָּבה כא ְוֶשֵׁאין ְיכוִֹלין ִלְבֹרַח ֵמֵאת ְפֵּני ַהָקּדוֹשׁ ָבּרוּ הוּא‬ 12."'‫"ִמי ֵאל ָכּמוֹ כו‬ ‫כד‬,"‫ ֲאָבל ֵאין אוְֹמ ִרים "ַﬠל ַהתּוָֹרה ְוַﬠל ָהֲﬠבוָֹדה‬,‫ְוַאַחר ַהַהְפָטָרה נוֲֹהִגין ִבְּמ ִדינוֹת ֵאלּוּ ֶשׁלּ ֹא ְלָבֵר ַרק ָשׁ ש ְבָּרכוֹת‬ ‫כה‬.‫ְלִפי ֶשְׁכָּבר ִנְגְמָרה ֲﬠבוַֹדת ַהיּוֹם ֹקֶדם ַהִמּ ְנָחה‬ ‫כז ְוֵאין‬,"‫ "ִמְשָׁפֶּטי ְתּהוֹם ַרָבּה‬13‫כו ְלִפי ֶשָׁכּתוּב בּוֹ‬,‫ְונוֲֹהִגים ִבְּמִדינוֹת ֵאלּוּ ֶשֵׁאין אוְֹמ ִרים "ִצְדָקְת " ְכֶּשָׁחל ְבַּשָׁבּת‬ ‫ ְכֵּﬠין ֶשֶׁנֱּאַמר כח " ְוַאל ָתּבוֹא ְבִמְשָׁפּט‬,‫ָאנוּ ְמַבְקִשׁין ִמְשָׁפּט ְבּיוֹם ַהִכּפּוּ ִרים ֶאָלּא ַרֲחִמים ְוִלְפִנים ִמשּׁוַּרת ַהִדּין‬ 14,‫כט‬:"'‫כו‬ 5 If time is pressing, Avinu Malkeinu should be omitted so that Neilah will start on time, as stated in sec. 623[:2].15 15,‫לא‬:‫ ְכֵּדי ְלַהְתִחיל ְנִﬠיָלה ִבְּזַמָנּהּ ל ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תרכ"ג‬,"‫ה ִאם ַהָשָּׁﬠה ְדּחוָּקה – ְיַדְלּגוּ "ָאִבינוּ ַמְלֵכּנוּ‬ 6 The Kohanim do not bless the people during the Afternoon Service on Yom Kippur, as stated in sec. 129[:1]; see that source. Nevertheless, the sheliach tzibbur should recite [the passage beginning Elokeinu v’Elokei avoseinu which quotes] the Priestly Blessing, and also Sim shalom,16 for the reason stated there.17 ‫ ַאף ַﬠל ִפּי ֵכן י ֹאַמר‬,‫ו ַאף ַﬠל ִפּי ֶשֵׁאין ְנִשׂיַאת ַכַּפּ ִים ְבִּמ ְנָחה ְבּיוֹם ַהִכּפּוּ ִרים לב ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קכ"ט לג ַﬠֵיּן ָשׁם‬ ‫ ַﬠֵיּן ָשׁם‬17,‫לו‬,‫ ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ָשׁם‬16,‫ַהְשִּׁליַח ִצבּוּר ִבּ ְרַכּת ֹכֲּה ִנים לד ְו"ִשׂים ָשׁלוֹם" לה‬:

12/20/2020, 1:01 PM

Shulchan Aruch: Chapter 623 - Order of the Neilah Service - Texts & Wr...

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Shulchan Aruch: Chapter 623 - Order of the Neilah Service By Rabbi Schneur Zalman of Liadi

SECTION 623 The Order of the Neilah Service. (1–[12]) ‫סימן תרכג ֵסֶדר ְתִּפַלּת ְנִﬠיָלה וּבוֹ י"]ב[ ְסִﬠיִפים‬: 1 In communities in which Ashrei and U’Va LeTziyon are recited before the Afternoon Service, Ashrei should be repeated before [the concluding service called] Neilah, in order to signify a break between the Afternoon Service and Neilah, for the reason stated in sec. 108[:5]1 and sec. 105[:1].2 ‫ב‬,‫א ִבְּמקוֹמוֹת ֶשׁאוְֹמ ִרים "ַאְשֵׁרי וָּבא ְלִציּוֹן" ֹקֶדם ְתִּפַלּת ִמ ְנָחה א – ְצ ִריִכים ַלֲח ֹזר ְולוַֹמר "ַאְשֵׁרי" ֹקֶדם ְתִּפַלּת ְנִﬠיָלה‬ 2,‫ה‬:‫ וק"ה‬1,‫ג ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ק"ח ד‬,‫ְכֵּדי ְלַהְפִסיק ֵבּין ִמ ְנָחה ִל ְנִﬠיָלה‬ 2 The time for the Neilah prayer begins when the sun is at the treetops, i.e., shortly before the beginning of sunset, and continues until shortly before the appearance of the stars. The sheliach tzibbur should therefore be brief in the recitation of the Selichos and hymns in the midst of this service. He should not extend every word of the Neilah service as he does in the other prayer services, so that he will be able to complete [Neilah] before the stars appear. [The rationale is that] this prayer was instituted on communal fastdays3 to correspond to the locking4 of the gates of the Sanctuary in the [Beis Ha]Mikdash5 which took place during the day, after the kindling [of the Menorah] in the [late] afternoon.6 In this [we] resemble a servant who seeks to take his leave of the king, but before departing he requests a reward or a gift, and then departs and locks the gate behind him. ‫ז ְוִנְמָשׁ ְזַמָנּהּ ַﬠד ָסמוּ‬,‫ו ְדַּה ְינוּ ָקרוֹב ְלַהְתָחַלת ַהְשִּׁקיָﬠה‬,‫ב ַהְתָחַלת ְזַמן ְתִּפַלּת ְנִﬠיָלה הוּא ְכֶּשַׁהַחָמּה ְבּר ֹאשׁ ָהִאיָלנוֹת‬ ‫ ְוַגם ֵאין לוֹ ִלְמֹשׁ ִבְּתִפַלּת‬,‫ח ְלִפיָכ ָצ ִרי ַהְשִּׁליַח ִצבּוּר ְלַקֵצּר ִבְּסִליחוֹת וִּפיּוִּטים ֶשְׁבֶּאְמַצע ַהְתִּפָלּה‬.‫ְלֵצאת ַהכּוָֹכִבים‬ ‫ ְלִפי ֶשְׁתִּפָלּה זוֹ ִהיא ְבַּתֲﬠִנית‬,‫ט ְכֵּדי ֶשִׁיְּגֹמר ֹקֶדם ֵצאת ַהכּוָֹכִבים‬,‫ְנִﬠיָלה ָכּל ֵתָּבה ְוֵתָבה ְכֶּדֶר ֶשׁמּוֵֹשׁ ִבְּשָׁאר ְתִּפלּוֹת‬ ‫ ְכֶּﬠֶבד‬6,‫יב‬,‫ ֶשָׁהָיה ַבּיּוֹם ַאַחר ַהְדָלַקת ֵנרוֹת ֶשׁל ֵבּין ָהַﬠ ְרַבּ ִים‬5,‫ ַשֲׁﬠֵרי ֵהיָכל ֶשַׁבִּמְּקָדּשׁ יא‬4‫ ְכֶּנֶגד ְנִﬠיַלת‬3,‫ִצבּוּר י‬ ‫יג‬:‫ָהרוֶֹצה ָלֵצאת ִמן ַהֶמֶּל וִּמֹקֶּדם ֶשֵׁיֵּצא הוּא ְמַבֵקּשׁ ְפָּרס וְּמַנת ַהֶמֶּל ְויוֵֹצא ְונוֵֹﬠל ַהַשַּׁﬠר ַאֲחָריו‬ 3 Some authorities, however, maintain that the Neilah service can be extended and continued into the night, even though this is after the time that the gates of the Sanctuary were locked. [They argue that] it was not at all ordained that this service should be recited at the time that the Sanctuary gates were locked, but that it is called Neilah because it is recited at the end of the day; it concludes the day’s prayers, and is recited just before the gates of Heaven are locked at the end of the prayers.7 ‫ ְוַאף ַﬠל ִפּי ֶשׁהוּא ַאַחר ְנִﬠיַלת ַשֲׁﬠֵרי‬,‫ג ֲאָבל ֵישׁ אוְֹמ ִרים יד ֶשׁ ְיּכוִֹלין ְלַהֲא ִרי וְּלַהְמִשׁי ִבְּתִפַלּת ְנִﬠיָלה ַגּם ַבַּלּ ְיָלה‬ ‫ ַה ְינוּ ְלִפי‬,‫ וַּמה ֶשּׁ ִנְּקָרא ְתִּפַלּת ְנִﬠיָלה‬,‫ ְלִפי ֶשׁלּ ֹא ִתְּקּנוּ ְכָּלל ְלִהְתַפֵּלּל ְתִּפָלּה זוֹ ְבֵּﬠת ְנִﬠיַלת ַשֲׁﬠֵרי ֵהיָכל‬,‫ֵהיָכל‬ ‫ וִּמְתַפְּלִלין אוָֹתהּ ָסמוּ ִלְנִﬠיַלת ַשֲׁﬠֵרי ָשַׁמ ִים טו ֶשׁנּוֲֹﬠִלין‬,‫ֶשִׁמְּתַפְּלִלין אוָֹתהּ ְבּסוֹף ַהיּוֹם ְוִהיא ְגַּמר ְתִּפלּוֹת ֶשׁל ַהיּוֹם‬ 7,‫טז‬:‫אוָֹתם ִבְּגַמר ַהְתִּפלּוֹת‬ 12/20/2020, 1:01 PM

Shulchan Aruch: Chapter 623 - Order of the Neilah Service - Texts & Wr...

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4 The halachah follows the former view.8 Nevertheless, nowadays that it is customary to follow the latter view,9 those who do so should not be rebuked. [Neilah] must however be started while it is still well before sunset. Also, care should be taken to recite the hymn beginning Hayom yifneh (“The day wanes”) before sunset, for otherwise one would [seemingly] be uttering a falsehood in G-d’s Presence.10 ‫ וִּמָכּל‬,‫ – ֵאין ִלְמחוֹת ְבָּיָדם‬9‫ ִמָכּל ָמקוֹם ַﬠְכָשׁו ֶשׁנּוֲֹהִגין ַכְּסָּבָרא ָהַאֲחרוָֹנה‬8,‫ד ְוַאף ַﬠל ִפּי ֶשָׁהִﬠָקּר ַכְּסָּבָרא ָה ִראשׁוָֹנה‬ ‫ ְדִּאם ל ֹא ֵכן הוּא‬,‫ ְוַגם ִיָזֲּהרוּ לוַֹמר ָחרוּז "ַהיּוֹם ִיְפֶנה כו'" ֹקֶדם ַהֲﬠֵרב ֶשֶׁמשׁ‬,‫ָמקוֹם ְצ ִריִכין ְלַהְתִחיל ְבּעוֹד ַהיּוֹם ָגּדוֹל‬ 10,‫יז‬:'‫דּוֵֹבר ְשָׁק ִרים ִלְפֵני ה‬ 5 [At Neilah, in the phrases inserted in Shemoneh Esreh, and in Avinu Malkeinu, the wording of our requests is modified:] We say chasmeinu (“seal us”) instead of kasveinu (“inscribe us”), vachasom (“seal”) instead of uchesov (“inscribe”), and veneichaseim (“ may we be sealed”) instead of venikaseiv (“may we be inscribed”).11 11,‫יט‬:"‫ וִּבְמקוֹם " ְוִנָכֵּתב" – " ְוֵנָחֵתם‬,"‫יח וִּבְמקוֹם "וְּכֹתב" – "ַוֲחֹתם‬,"‫ה ְואוְֹמ ִרים ִבְּמקוֹם "ָכְּתֵבנוּ" – "ָחְתֵמנוּ‬ 6 If [Yom Kippur falls on] Shabbos, one should mention Shabbos in this service,12 just as it [was] mentioned in the other prayer services in the course of the day, for it is still Shabbos. Even those who extend [the Neilah] service into the night must still mention Shabbos, because they began it while it was still day (as stated in sec. 188[:17]).13 In the confessional that follows Shemoneh Esreh,14 however, one should not mention Shabbos, because the blessing concerning Shabbos has already ended. ([“The blessing concerning Shabbos” is] the passage that begins Atah bechartanu, and that concludes with the words mekadesh haShabbos [which praise G-d for sanctifying the Shabbos].) And we have never found a mention [of Shabbos] after the end of that blessing, as stated in sec. 425.15 To whom does the above apply? To an individual [who recites Shemoneh Esreh]. As to the sheliach tzibbur, by contrast, since he recites the confessional in the midst of [repeating] Shemoneh Esreh, he must mention Shabbos in the passage beginning Atah hivdalta enosh, just as he mentions Yom Kippur there. For the blessing [beginning] Atah bechartanu relates specifically to both Shabbos and Yom Kippur, since Shabbos is mentioned [both] in the beginning, namely, Vatiten lanu… es yom haShabbos hazeh (“and You gave us… this Shabbos day”), and in the concluding phrase [that begins] mekadesh haShabbos…. Nevertheless, if the sheliach tzibbur [erred and] did not mention Shabbos in the confessional, he is not required to repeat [the blessing], since he has already mentioned the Shabbos in [this] prayer. If, however, one did not mention the Shabbos at all, even in the midst of Shemoneh Esreh,16 he is required to repeat [the blessing or the Shemoneh Esreh].17 [This applies] both to an individual worshiper and to a sheliach tzibbur. ‫כא ֶשֲׁהֵרי ֲﬠַד ִין יוֹם ַשָׁבּת‬,‫ ְכֶּדֶר ֶשַׁמְּזִכּיר ִבְּשָׁאר ְתִּפלּוֹת ַהיּוֹם‬12,‫ו ְוִאם הוּא ַשָׁבּת – ַמְזִכּיר ֶשׁל ַשָׁבּת ִבְּתִפָלּה זוֹ כ‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשִׁהְתִחילוּ ִמְבּעוֹד יוֹם – ָצ ִרי ְלַהְזִכּיר ֶשׁל ַשָׁבּת‬,‫כב ַוֲאִפלּוּ אוָֹתם ַהַמְּמִשׁיִכים ְתִּפָלּה זוֹ ַבַּלּ ְיָלה‬,‫הוּא‬ (13,‫)ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קפ"ח כג‬. "‫כד ֵכּיָון ֶשְׁכָּבר ִסֵיּם ִבּ ְרַכּת ַשָׁבּת )ְדַּה ְינוּ "ַאָתּה ְבַּח ְרָתּנוּ‬,‫ – ֵאין ַמְזִכּי ִרין בּוֹ ֶשׁל ַשָׁבּת‬14‫ֲאָבל ְבּ ִודּוּי ֶשְׁלַּאַחר ַהְתִּפָלּה‬ ‫ ַﬠֵיּן ָשׁם‬15,‫כו‬,‫כה ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תכ"ה‬,‫ֶשׁחוְֹתִמין "ְמַקֵדּשׁ ַהַשָּׁבּת"( ְול ֹא ָמִצינוּ ַהְזָכָּרה ַאַחר ִסיּוּם ַהְבָּרָכה‬. ‫ ֲאָבל ַהְשִּׁליַח ִצבּוּר ֵכּיָון ֶשׁאוֵֹמר ַה ִוּדּוּי ְבּתוֹ ַהְתִּפָלּה – ָצ ִרי ְלַהְזִכּיר ֶשׁל ַשָׁבּת כז‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבָּיִחיד‬ ‫ ֶשֲׁהֵרי ִבּ ְרַכּת "ַאָתּה ְבַּח ְרָתּנוּ" ִהיא ְמיֶֻחֶדת ְלַשָׁבּת‬,‫ְבּ"ַאָתּה ִהְבַדְּלָתּ ֱאנוֹשׁ כו'" ְכֶּדֶר ֶשַׁמְּזִכּיר בּוֹ ֶשׁל יוֹם ַהִכּפּוּ ִרים‬

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Shulchan Aruch: Chapter 623 - Order of the Neilah Service - Texts & Wr...

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‫ ֶשֲׁהֵרי ַמְזִכּיר ָבּהּ ֶשׁל ַשָׁבּת ַבְּתִּחָלּה " ְוִתֶּתּן ָלנוּ ֶאת יוֹם ַהַשָּׁבּת ַהֶזּה וכו'" וַּבסּוֹף חוֵֹתם "ְמַקֵדּשׁ ַהַשָּׁבּת‬,‫וְּליוֹם ַהִכּפּוּ ִרים‬ ‫ל‬.‫כט ֵכּיָון ֶשִׁהְזִכּירוֹ ְבּתוֹ ַהְתִּפָלּה‬,‫ ִאם ל ֹא ִהְזִכּיר ֶשׁל ַשָׁבּת ְבּתוֹ ַה ִוּדּוּי – ֵאין ַמֲחִזי ִרין אוֹתוֹ‬,‫כח וִּמָכּל ָמקוֹם‬."'‫כו‬ ‫ ֵבּין ָיִחיד ֵבּין ְשִׁליַח ִצבּוּר‬17,‫לא‬,‫ – ַמֲחִזי ִרין אוֹתוֹ‬16‫ֲאָבל ִאם ל ֹא ִהְזִכּיר ֶשׁל ַשָׁבּת ְכָּלל ֲאִפלּוּ ְבּתוֹ ַהְתִּפָלּה‬: 7 Wherever Kesser is customarily said [at the beginning of Kedushah] at Mussaf, it is also said at Neilah. Wherever Naaritzcha is customarily said at Mussaf, it is also said at Neilah. ‫לב וִּבְמקוֹמוֹת ֶשׁאוְֹמ ִרים "ַנֲﬠ ִריְצ " ְבּמוָּסף – אוְֹמ ִרים‬,‫ז ְבָּמקוֹם ֶשׁאוְֹמ ִרים "ֶכֶּתר" ְבּמוָּסף – אוְֹמ ִרים ַגּם ֵכּן ִבְּנִﬠיָלה‬ ‫לג‬:‫ַגּם ֵכּן ִבּ ְנִﬠיָלה‬ 8 [The Kohanim customarily] bless the people18 at Neilah.19 An equation exists between the Priestly Blessing and the sacrificial service [in the Beis HaMikdash],20 as stated in sec. 128[:44], and the sacrificial service takes place only during the day. The sheliach tzibbur must therefore be brief in the Neilah service and omit the Selichos, if not enough time will be left in the day to enable the Priestly Blessing to be recited before the stars appear. This is not, however, the practice in these countries. The Kohanim do not bless the people21 at all during the Neilah service, for it is customary to extend it [by reciting] Selichos and hymns until the night, and the Priestly Blessing is not given at night. Nevertheless, the sheliach tzibbur should recite [the passage beginning] Elokeinu v’Elokei avoseinu barcheinu [which quotes the Priestly Blessing]. This is not really problematic even though it is already night, since [in principle] the Priestly Blessing is appropriate in [the Neilah] prayer, for the time of its recitation begins while it is yet day.22 ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קכ"ח לה ַוֲﬠבוָֹדה‬20‫ וְּלִפי ֶשְׁנִּשׂיַאת ַכַּפִּים ֻהְקָּשׁה ָלֲﬠבוָֹדה‬19,‫לד‬.‫ ִבְּנִﬠיָלה‬18‫ח נוְֹשִׂאים ַכַּפּ ִים‬ ‫לו ְלִפיָכ ָצ ִרי ַהְשִּׁליַח ִצבּוּר ְלַמֵהר ִבְּתִפַלּת ְנִﬠיָלה וְּלַדֵלּג ַהְסִּליחוֹת ִאם ֵאין ְשׁהוּת ַבּיּוֹם ְבִּﬠ ְנָין‬,‫ֵאיָנהּ ֶאָלּא ַבּיּוֹם‬ ‫לח‬.‫ֶשְׁתֵּהא ְנִשׂיַאת ַכַּפִּים ַבּיּוֹם לז ֹקֶדם ֵצאת ַהכּוָֹכִבים‬ ‫לט ְלִפי ֶשַׁמֲּא ִריִכין ִבְּסִליחוֹת‬,‫ ְכָּלל ִבּ ְנִﬠיָלה‬21‫ ֶאָלּא ֵאין ַהֹכֲּה ִנים עוִֹלין ַלדּוָּכן‬,‫ֲאָבל ִבְּמִדינוֹת ֵאלּוּ ֵאין נוֲֹהִגין ֵכּן‬ ‫מ ֲאָבל ִמָכּל ָמקוֹם אוֵֹמר ַהְשִּׁליַח ִצבּוּר "ֱא ֵקינוּ ֵוא ֵקי ֲאבוֵֹתינוּ ָבּ ְרֵכנוּ‬.‫וִּפְזמוֹ ִנים ַﬠד ַהַלּ ְיָלה ְוֵאין ְנִשׂיַאת ַכַּפּ ִים ַבַּלּ ְיָלה‬ ‫ ֶשֲׁהֵרי ַהְתָחַלת ְזַמָנּהּ‬,‫מא ֵכּיָון ֶשְׁתִּפָלּה זוֹ ְראוָּיה ִלְנִשׂיַאת ַכַּפִּים‬, ‫ ֶשָׁבֶּזה ֵאין ְקִפיָדא ָכּל ָכּ‬,‫כו'" ַאף ַﬠל ִפּי ֶשׁהוּא ַל ְיָלה‬ 22,‫מב‬:‫ִהיא ִמְבּעוֹד יוֹם‬ 9 After [the repetition of] Shemoneh Esreh we recite the prayer Avinu Malkeinu,23 even when Yom Kippur falls on Shabbos, and even if it is still day. Although throughout the day we do not recite Avinu Malkeinu on Shabbos, we should recite it at this time, for at this time the sealing [of the Divine decree for the coming year] is made final. We need to request mercy, “and if not now, when?”24 ‫מה ְוַאף ַﬠל ִפּי ֶשְׁבָּכל‬,‫מד ַוֲאִפלּוּ ֲﬠַד ִין הוּא יוֹם‬,‫ ֲאִפלּוּ ְכֶּשָׁחל ְבַּשָׁבּת‬23,‫ט ְוַאַחר ַהְתִּפָלּה אוְֹמ ִרים "ָאִבינוּ ַמְלֵכּנוּ" מג‬ ‫ ְלִפי ֶשַׁﬠְכָשׁו הוּא ְגַּמר ַהֲחִתיָמה ְוָאנוּ‬,‫ ִמָכּל ָמקוֹם ַﬠְכָשׁו ֵישׁ ְלָאְמרוֹ‬,‫ַהיּוֹם ֵאין אוְֹמ ִרים "ָאִבינוּ ַמְלֵכּנוּ" ְכֶּשׁהוּא ַשָׁבּת‬ 24,‫מו‬:‫ ְוִאם ל ֹא ַﬠְכָשׁו – ֵאיָמַתי‬,‫ְצ ִריִכין ְלַבָקַּשׁת ַרֲחִמים‬ 10 After concluding the penitential prayers we say the verse beginning Shema Yisrael once, Baruch shem kevod malchuso leolam vaed three times, and then A-donai hu haElokim seven times, to escort the Divine Presence that now departs and ascends beyond the seven heavens. For during the prayers, the Divine Presence abided in our midst; now it ascends to its place.

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Shulchan Aruch: Chapter 623 - Order of the Neilah Service - Texts & Wr...

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‫מח‬,"‫ ְוָשׁ ש ְפָּﬠִמים "ָבּרוּ ֵשׁם ְכּבוֹד ַמְלכוּתוֹ ְלעוָֹלם ָוֶﬠד‬,‫י ְבּסוֹף ַהְסִּליחוֹת מז אוְֹמ ִרים "ְשַׁמע ִיְשָׂרֵאל" ַפַּﬠם ַאַחת‬ ‫ְוַאַחר ָכּ אוְֹמ ִרים ֶשַׁבע ְפָּﬠִמים "ה' הוּא ָהֱא ִהים" מט ְלַלוּוֹת ַהְשִּׁכיָנה ֶשַׁתֲּﬠֶלה ְוִתְסַתֵּלּק ַﬠְכָשׁו ְלַמְﬠָלה ִמִשְּׁבָﬠה‬ ‫נ‬:‫ ֶשְׁבֵּﬠת ַהְתִּפָלּה ָהְיָתה ַהְשִּׁכיָנה ְשׁרוָּיה ֵבּיֵנינוּ ְוַﬠְכָשׁו ַתֲּﬠֶלה ִלְמקוָֹמהּ‬,‫ְרִקיִﬠים‬ 11 At this point [the sheliach tzibbur] recites the complete Kaddish and then one tekiah is sounded.25 The custom in some regions is to sound a series of tekiahshevarim-teruah-tekiah [shofar blasts]. Although we have not yet recited Havdalah in Shemoneh Esreh, there is no prohibition whatever [against sounding the shofar], for [doing so] does not involve [the performance of] a forbidden labor.26 It is not even forbidden as a shvus27 in a complete sense, as stated in sec. 588[:4]. It is forbidden on Shabbos and festivals only because of the prohibition against mundane activities,28 as explained in that section. Hence, one may allow sounding [the shofar] even [as early as] bein hashmashos,29 if the Neilah service has already been completed. (See sec. 342[:1].)30 [Subsections 12 and 13 are not extant.]31 ‫נה‬.‫ ְוֵישׁ נוֲֹהִגין ִלְתֹקַﬠ תשר"ת‬25,‫נד‬,‫נב ְוַאַחר ָכּ  נג תּוְֹקִﬠין ְתִּקיָﬠה ַאַחת‬,‫יא ְואוְֹמ ִרים ַקִדּישׁ נא ָשֵׁלם‬ ‫ ְכָּלל נז‬26‫ ֵכּיָון ֶשַׁהְתִּקיָﬠה ֵאיָנהּ ְמָלאָכה‬,‫ְוַאף ַﬠל ִפּי ֶשֲׁﬠַד ִין ל ֹא ִהְבִדּילוּ ַבְּתִּפָלּה נו – ַאף ַﬠל ִפּי ֵכן ֵאין ָכּאן ִאסּוּר ְכָּלל‬ ‫נח ְול ֹא ָאְסרוּ ְבַּשָׁבּת ְויוֹם טוֹב ֶאָלּא ִמשּׁוּם‬,[‫ ָגּמוּר ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן תקפ"]ח‬27‫ְוֵאין ָבּהּ ֲאִפלּוּ ִמשּׁוּם ְשׁבוּת‬ ‫ ִאם ְכָּבר ָגְּמרוּ ְתִּפַלּת‬29,‫ ְלִפיָכ ֵישׁ ְלַהִתּיר ְתִּקיָﬠה זוֹ ֲאִפלּוּ ֵבּין ַהְשָּׁמשׁוֹת נט‬,‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ָשׁם‬28‫עוְּבִדּין ְדֹּחל‬ (30,‫ ְנִﬠיָלה ) ְוַﬠֵיּן ְבִּסיָמן שמ"ב ס‬: 12 The reason for this shofar blast is that it signifies the ascent and withdrawal of the Divine Presence — just as, at the Giving of the Torah, the Divine Presence ascended “at the sounding of the extended shofar blast.”32 And elsewhere it is written,33 “G-d ascended with the shofar blast.” Another reason for this shofar blast is to [publicize that this night] is a festive time,34 so that people should [celebrate with] an ample festive meal.35 Since this festive time is not widely known, [this shofar blast] was ordained to publicize it. When leaving the synagogue, therefore, people should exchange festive greetings as is the custom on Shabbos and festivals.36 ‫סא ְכּמוֹ ֶשָׁהָיה ְבַּמַתּן תּוָֹרה ֶשְׁכֶּשָׁﬠְלָתה ַהְשִּׁכיָנה ֶנֱאַמר סב‬,‫יב ְוַטַﬠם ְתִּקיָﬠה זוֹ ִהיא ִסיָמן ְלִסלּוּק ְשִׁכיָנה ְלַמְﬠָלה‬ ‫ ְלַה ְראוֹת ֶשׁהוּא יוֹם‬,‫ ְועוֹד ֵישׁ ַטַﬠם ִבְּתִקיָﬠה זוֹ‬."'‫ "ָﬠָלה ֱא ִהים ִבְּתרוָּﬠה כו‬33,‫ ְוֶנֱאַמר סג‬32,"'‫"ִבְּמֹשׁ ַהיּוֵֹבל וכו‬ ‫סה ָלֵכן ִיְפְקדוּ ִאישׁ ֶאת‬,‫ ִמְפֵּני ֶשֵׁאין יוֹם טוֹב ֶזה ְמֻפ ְרָסם – ָﬠשׂוּ בּוֹ ַתָּקָּנה ְלַפ ְרְסמוֹ‬35,‫סד‬,‫ וְּלַה ְרבּוֹת ִבְּסעוָּדה‬34‫טוֹב‬ 36,‫סו‬:‫ֵרֵﬠהוּ ְבֵּצאתוֹ ִמֵבּית ַהְכֶּנֶסת ְכֶּדֶר ֶשׁאוְֹמ ִרים ְבַּשָׁבּת ְויוֹם טוֹב‬

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Shulchan Aruch: Chapter 624 - Order [to be Followed] on the Night at th...

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Shulchan Aruch: Chapter 624 - Order [to be Followed] on the Night at the Close of Yom Kippur By Rabbi Schneur Zalman of Liadi

SECTION 624 The Order [to be Followed] on the Night at the Close of Yom Kippur. (1–15) ‫סימן תרכד ֵסֶדר מוָֹצֵאי יוֹם ַהִכּפּוּ ִרים וּבוֹ ט"ו ְסִﬠיִפים‬: 1 [After Neilah] the Evening Service is recited.1 That obligation is not discharged by Neilah, even for those who extend its recitation into the night, because in it they mentioned Yom Kippur. [In the Shemoneh Esreh of the Evening Service,] Havdalah is included in [the blessing] Chonen hadaas, as is done at the close of every Shabbos and festival. ‫ב ֵכּיָון‬,‫ ֶשֵׁאין ְתִּפַלּת ְנִﬠיָלה פּוֶֹטֶרת ֶשׁל ַﬠ ְרִבית א ֲאִפלּוּ אוָֹתם ַהַמְּמִשׁיִכים ָבּהּ ַבַּלּ ְיָלה‬1,‫א וִּמְתַפְּלִלין ְתִּפַלּת ַﬠ ְרִבית‬ ‫ג‬.‫ֶשִׁהְזִכּירוּ ָבּהּ ֶשׁל יוֹם ַהִכּפּוּ ִרים‬ ‫ה‬:‫ד ְכּמוֹ ְבָּכל מוָֹצֵאי ַשָׁבּת ְויוֹם טוֹב‬,"‫ְואוְֹמ ִרים ַהְבָדָּלה ְבּ"חוֵֹנן ַהַדַּﬠת‬ 2 At the close of the festival one must add [time] from the mundane realm to the realm of holiness, just as is done at its entry,2 as stated in sec. 608[:1].3 Thus, [before relaxing any of the prohibitions of Yom Kippur,4] one must wait a short time after the appearance of the stars. In places where Havdalah is recited over a cup [of wine] in the synagogue on the night after every Shabbos and festival, the sheliach tzibbur should likewise recite Havdalah [on the night after Yom Kippur]. He should give the cup to a minor or to an adult to drink, if [that adult] intends to fulfill his obligation with this Havdalah.5 See sec. 295[:4].6 ‫ ְמַﬠט‬4‫ ְדַּה ְינוּ ֶשַׁיְּמִתּינוּ‬3,‫ז‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תר"ח‬2‫ב ְוָצ ִרי ְלהוִֹסיף ִמן ַהֹחל ַﬠל ַהֹקֶּדשׁ ִבּיִציָאתוֹ ו ְכּמוֹ ִבְּכ ִניָסתוֹ‬ ‫ח‬.‫ַאַחר ֵצאת ַהכּוָֹכִבים‬ ‫ ְוַיְטִﬠים ִמן‬,‫וִּבְמקוֹמוֹת ֶשַׁמְּבִדּיִלין ַﬠל ַהכּוֹס ְבֵּבית ַהְכֶּנֶסת ְבָּכל מוָֹצֵאי ַשָׁבּת ְויוֹם טוֹב – ַגּם ַﬠְכָשׁו ַיְבִדּיל ַהְשִּׁליַח ִצבּוּר‬ 6,‫י‬:‫ ְוַﬠֵיּן ְבִּסיָמן רצ"ה‬5,‫ט‬.‫ אוֹ ְלָגדוֹל ִאם ִמְתַכֵּוּן ָלֵצאת ְבַּהְבָדָּלה זוֹ‬,‫ַהכּוֹס ַלָקָּטן‬ 3 When reciting Havdalah over a cup [of wine] on the night after Yom Kippur, one should not recite a blessing over spices, for this was instituted only for the night after Shabbos, in order to counter [the faintness experienced at that time] when the additional soul [of Shabbos] takes its leave. If, however, Yom Kippur falls on Shabbos, the blessing over spices is recited, as is done at the close of every Shabbos. ‫יא ֶשׁלּ ֹא ִתְּקּנוּ ֶאָלּא ְבּמוָֹצֵאי ַשָׁבּת ְכֵּדי ְלָהִשׁיב‬,‫ג ַהַמְּבִדּיל ַﬠל ַהכּוֹס ְבּמוָֹצֵאי יוֹם ַהִכּפּוּ ִרים – ֵאינוֹ ְמָבֵר ַﬠל ַהְבָּשִׂמים‬ ‫יב‬.‫ֶאת ַהֶנֶּפשׁ ְיֵתָרה ֶשָׁהְלָכה ָלהּ‬

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‫יג‬:‫ֲאָבל ִאם ָחל יוֹם ַהִכּפּוּ ִרים ְבַּשָׁבּת – ְמָב ְרִכין ַﬠל ַהְבָּשִׂמים ְכּמוֹ ְבָּכל מוָֹצֵאי ַשָׁבּת‬ 4 However, a blessing must be recited over fire,7 even when [Yom Kippur] falls on a weekday, [thereby indicating that] it is a new entity from which we did not benefit on Yom Kippur, for it is forbidden to light fire [on that day].8 Therefore [the night after Yom Kippur] is different from the night after any other festival, when a blessing is not recited over [fire]. [The rationale is that] a blessing is recited over fire only at the time when it was brought into being, i.e., on the night after Shabbos, when fire was first created,9 or on the night after Yom Kippur, when fire is like a new entity for us, as was explained above. ‫יד ְלִפי ֶשׁהוּא ָדָּבר ָחָדשׁ ֶשׁלּ ֹא ֶנֱהָנה ִמֶמּנּוּ ְבּיוֹם ַהִכּפּוּ ִרים טו ֶשָׁאסוּר‬,‫ ֲאִפלּוּ ְכֶּשָׁחל ְבֹּחל‬7 ‫ד ֲאָבל ַﬠל ָהאוּר ָצ ִרי ְלָבֵר‬ ‫טז ְלִפי ֶשֵׁאין ְמָב ְרִכין ַﬠל ָהאוּר ֶאָלּא ִבְּשַׁﬠת‬,‫ ְלִפיָכ ֵאינוֹ דּוֶֹמה ִלְשָׁאר מוָֹצֵאי יוֹם טוֹב ֶשֵׁאין ְמָב ְרִכין ָﬠָליו‬8,‫ְבַּהְבָﬠָרה‬ ‫ אוֹ ְבּמוָֹצֵאי יוֹם ַהִכּפּוּ ִרים ֶשׁהוּא ְכּמוֹ ָדָּבר ָחָדשׁ ָלנוּ ְכּמוֹ‬9,‫יח‬,‫יז ְדַּה ְינוּ ְבּמוָֹצֵאי ַשָׁבּת ֶשׁהוּא ְתִּחַלּת ְבּ ִרָיּתוֹ‬,‫ִחדּוּשׁוֹ‬ ‫ֶשִׁנְּתָבֵּאר‬: 5 On the night after Yom Kippur, the blessing is not recited over fire that was produced [that night] from flint or wood,10 nor over fire that was kindled from such fire,11 but only over fire that “rested”12 from work, such as a lamp that has been alight since the eve of Yom Kippur. On the night after [any] Shabbos, a blessing may be recited over fire that was produced from flint or wood, because it was in this manner that fire was originally created on the night after [the first] Shabbos. As [our Sages relate,13 on the night after the first Shabbos of creation] Adam took two stones, struck them together, brought forth fire, and recited the blessing borei meorei ha’esh, [praising G-d as “the Creator of the lights of fire”]. Hence on the night following [any] Shabbos, the blessing may be recited over any fire (unless it was used for forbidden labor on Shabbos, as stated in sec. 298[:7]) — even over fire produced at that time from flint, for this resembles the way it was originally brought into being. On the night after Yom Kippur, by contrast, the reason for this blessing is that one was unable to benefit [from fire] on that day, and now this is permitted. Hence, the blessing should be recited only over fire that actually “rested,” i.e., that was kindled on the day before Yom Kippur and “rested” throughout the day of Yom Kippur. Even when Yom Kippur falls on Shabbos, the blessing should be recited — at night, at the close of the holy day — only over fire that was kindled on the day before Yom Kippur and “rested” throughout the day of Yom Kippur, to show that this day was sanctified in that fire was not kindled during that time. ‫ה ְוֵאין ְמָב ְרִכין ְבּמוָֹצֵאי יוֹם ַהִכּפּוּ ִרים ַﬠל ָהאוּר ֶשׁהוִֹציאוּהוּ ַﬠָתּה ְבּמוָֹצֵאי יוֹם ַהִכּפּוּ ִרים ִמן ָהֲאָבִנים אוֹ ִמן‬ ‫ ְכּגוֹן ֲﬠָשִׁשׁית ֶשָׁה ְיָתה‬,‫ ִמְמָּלאָכה‬12,‫ ֶאָלּא ַﬠל אוּר ֶשָׁשַּׁבת כא‬11,‫כ‬,‫ ְול ֹא ַﬠל ָהאוּר ֶשֻׁהְדַלק ֵמאוּר ֶזה‬10,‫יט‬,‫ָהֵﬠִצים‬ ‫כב‬.‫דּוֶֹלֶקת ְוהוֶֹלֶכת ֵמֶﬠֶרב יוֹם ִכּפּוּר‬ ‫כג ַה ְינוּ ְלִפי ֶשְׁתִּחַלּת ְבּ ִרָיּתוֹ ְבּמוָֹצֵאי ַשָׁבּת‬,‫ְוַאף ַﬠל ִפּי ֶשְׁבּמוָֹצֵאי ַשָׁבּת ְמָב ְרִכין ַﬠל ָהאוּר ַהיּוֵֹצא ִמן ָהֲאָב ִנים ְוֵﬠִצים‬ ‫ ֶשָׁנַּטל ָאָדם ָה ִראשׁוֹן ְשֵׁני ֲאָב ִנים ְוִהִקּיָשׁן ֶזה ָבֶּזה ְוָיָצא אוּר כד וֵּבַר ָﬠָליו "בּוֵֹרא ְמאוֵֹרי‬,‫ָה ְיָתה ַﬠל ֶדֶּר ֶזה‬ ‫ ָלֵכן ְמָב ְרִכין ְבּמוָֹצֵאי ַשָׁבּת ַﬠל ָכּל אוּר ֶשָׁבּעוָֹלם )ֶאָלּא ִאם ֵכּן ַנֲﬠָשׂה בּוֹ ְמָלאָכה ְבַּשָׁבּת ְכּמוֹ ֶשִׁנְּתָבֵּאר‬13,‫כה‬,"‫ָהֵאשׁ‬ ‫ ֲאָבל ְבּמוָֹצֵאי יוֹם ַהִכּפּוּ ִרים ֶשַׁטַּﬠם ִבּ ְרָכתוֹ הוּא‬,‫ ְלִפי ֶשֶׁזּהוּ ְכֵּﬠין ְבּ ִרָיּתוֹ‬,‫ְבִּסיָמן רח"צ כו( ֲאִפלּוּ ָיָצא ַﬠָתּה ִמן ָהֲאָבִנים‬ ‫כח ְדַּה ְינוּ ֶשֻׁהְדַלק ֵמֶﬠֶרב יוֹם‬,‫ְלִפי ֶשָׁפְּסָקה ֲהָנָאתוֹ בּוֹ ַבּיּוֹם ְוַﬠְכָשׁו ֻהַתּר לוֹ – ֵאין ְלָבֵר ֶאָלּא ַﬠל אוּר ֶשָׁשַּׁבת כז ַמָמּשׁ‬ ‫כט‬.‫ִכּפּוּר ְוָשַׁבת ָכּל יוֹם ַהִכּפּוּ ִרים‬

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‫ַוֲאִפלּוּ ִאם ָחל יוֹם ַהִכּפּוּ ִרים ְבַּשָׁבּת – ֵאין ְמָבֵר ְבּמוָֹצֵאי ַשָׁבּת ֶאָלּא ַﬠל ָהאוּר ֶשֻׁהְדַלק ֵמֶﬠֶרב יוֹם ִכּפּוּר ְוָשַׁבת ָכּל יוֹם‬ ‫ל‬:‫ ְכֵּדי ְלַה ְראוֹת ֶשׁיּוֹם ֶזה הוּא ְמֻקָדּשׁ ֶשָׁשַּׁבת ִמן ָהאוּר‬,‫ַהִכּפּוּ ִרים‬ 6 A blessing may not be recited over fire that a Jew lit from [the fire of] a non-Jew on the night after Yom Kippur, because labor had been performed with the nonJew’s fire, for it was kindled on Yom Kippur. On the night after Shabbos, [by contrast,] a blessing may be recited over such [fire], because the blessing is recited over the flame that was [now] added — permissibly — to the Jew’s lamp. On the night after Yom Kippur, however, a blessing should not be recited over such [fire], because this additional flame came into being at the present time. Thus it resembles light that was produced from flint on the night after Yom Kippur over which — or over light kindled from such fire — a blessing may not be recited. Rather, the blessing is recited only over fire that has been alight from the day before Yom Kippur, or over fire kindled from such fire. For this reason, it is customary to light a candle for Havdalah from the lamps in the synagogue that were alight since the day before Yom Kippur.14 ‫לא ִמְפֵּני ֶשׁאוּרוֹ ֶשׁל גּוֹי ַנֲﬠֶשׂה בּוֹ ְמָלאָכה ֶשֻׁהְדַלק‬,‫ו ִיְשָׂרֵאל ֶשִׁהְדִליק ִמגּוֹי ְבּמוָֹצֵאי יוֹם ַהִכּפּוּ ִרים – ֵאין ְמָב ְרִכין ָﬠָליו‬ ‫לג ְלִפי ֶשׁהוּא ְמָבֵר ַﬠל תּוֶֹסֶפת ַשְׁלֶהֶבת ֶשׁל ֶהֵתּר‬,‫לב ְוַאף ַﬠל ִפּי ֶשְׁבּמוָֹצֵאי ַשָׁבּת ְמָב ְרִכין ָﬠָליו‬.‫ְבּיוֹם ַהִכּפּוּ ִרים‬ ‫ ְלִפי ֶשׁתּוֶֹסֶפת ַשְׁלֶהֶבת זוֹ ִהיא‬,‫לד ִמָכּל ָמקוֹם ְבּמוָֹצֵאי יוֹם ַהִכּפּוּ ִרים – ֵאין ְמָבֵר ָﬠָליו‬,‫ֶשׁ ִנְּתַוֵסּף ְבֵּנרוֹ ֶשׁל ִיְשָׂרֵאל‬ ‫לה‬,‫ ְול ֹא ַﬠל ָהאוּר ֶשֻׁהְדַלק ִמֶמּנּוּ‬,‫ ְודוֶֹמה ְלאוּר ַהיּוֵֹצא ִמן ָהֲאָב ִנים ְבּמוָֹצֵאי יוֹם ִכּפּוּר ֶשֵׁאין ְמָב ְרִכין ָﬠָליו‬,‫נוְֹלָדה ַﬠְכָשׁו‬ ‫ ְוָלֵכן נוֲֹהִגין ְלַהְדִליק ֵנר ַלַהְבָדָּלה ֵמֲﬠָשִׁשׁיּוֹת ֶשׁל‬.‫ֶאָלּא ַﬠל ָהאוּר ֶשָׁדַּלק ֵמֶﬠֶרב יוֹם ִכּפּוּר אוֹ ַﬠל ָהאוּר ֶשֻׁהְדַלק ִמֶמּנּוּ‬ 14,‫לו‬:‫ֵבּית ַהְכֶּנֶסת ֶשָׁדְּלקוּ ֵמֶﬠֶרב יוֹם ִכּפּוּר‬ 7 Nevertheless, even if fire was kindled on Yom Kippur itself — in a permissible manner, such as for a patient — a blessing may be recited over it on the night after Yom Kippur,15 just as a blessing may be recited over it on the night after Shabbos, as explained in sec. 298[:7].16 ‫ ִאם ֻהְדַלק ְבֶּהֵתּר ְכּגוֹן ַלחוֶֹלה – ְיכוִֹלים ְלָבֵר ָﬠָליו ְבּמוָֹצֵאי יוֹם‬,‫ז וִּמָכּל ָמקוֹם ֲאִפלּוּ אוּר ֶשֻׁהְדַלק ְבּיוֹם ִכּפּוּר ַﬠְצמוֹ‬ 16,‫לח‬:‫ ְכּמוֹ ֶשְׁמָּב ְרִכין ָﬠָליו ְבּמוָֹצֵאי ַשָׁבּת ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן רח"צ‬15,‫ַהִכּפּוּ ִרים לז‬ 8 According to [the letter of] the law, a blessing may be recited on the night after Yom Kippur over fire that was kindled from fire that “rested,” i.e., that was kindled before Yom Kippur. Nevertheless, it is desirable to be stringent and to recite the blessing over the actual fire that “rested” from daytime [on the eve of Yom Kippur]. Nevertheless, the blessing should not be recited over the synagogue candles17 themselves, even though they were kindled during the [previous] day, because they were kindled [primarily] in honor of the day and in honor of the synagogue, and not for illumination. And this blessing should be recited only over fire that was kindled for illumination, as stated in sec. 298[:15].18 Rather, one should kindle a lamp from a synagogue lamp that was kindled on the day before Yom Kippur and recite the blessing [of Havdalah] over both of them together. If it is impossible to recite Havdalah over both [flames] together, Havdalah should be recited over the lamp that was kindled from the lamps of the synagogue which were kindled on the previous day; one should not recite the blessing over the lamps of the synagogue alone. [After the fact,] one who wrongly recited the blessing over the synagogue lights alone does not have to recite a repeated blessing over another lamp, because though they are kindled [primarily] in honor [of the synagogue], they are also kindled for 12/20/2020, 1:02 PM

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illumination, for people pray by their light.19 ‫ ְדַּה ְינוּ ֶשֻׁהְדַלק ֵמֶﬠֶרב‬,‫ח ַאף ַﬠל ִפּי ֶשִׁמּן ַהִדּין ֻמָתּר ְלָבֵר ְבּמוָֹצֵאי יוֹם ַהִכּפּוּ ִרים ַﬠל ָהאוּר ֶשֻׁהְדַלק ִמן ָהאוּר ֶשָׁשַּׁבת‬ ‫מ‬.‫לט ִמָכּל ָמקוֹם טוֹב ְלַהְחִמיר וְּלָבֵר ַﬠל אוּר ֶשָׁשַּׁבת ִמְבּעוֹד יוֹם ַמָמּשׁ‬,‫יוֹם ִכּפּוּר ְכּמוֹ ֶשִׁנְּתָבֵּאר‬ ‫ ְלִפי ֶשׁלּ ֹא ֻהְדְלקוּ ַרק‬,‫ ֶשׁל ֵבּית ַהְכֶּנֶסת ְבַּﬠְצָמן מא ַאף ַﬠל ִפּי ֶשֻׁהְדְלקוּ ִמְבּעוֹד יוֹם‬17‫וִּמָכּל ָמקוֹם ל ֹא ְיָבֵר ַﬠל ֵנרוֹת‬ ‫ ְוֵאין ְמָב ְרִכין ֶאָלּא ַﬠל ָהאוּר ֶשֻׁהְדַלק ְלָהִאיר מד ְכּמוֹ‬,‫ִלְכבוֹד ַהיּוֹם מב ְוִלְכבוֹד ֵבּית ַהְכֶּנֶסת מג ְול ֹא ִבְּשִׁביל ְלָהִאיר‬ ‫ ֶאָלּא ַמְדִליק ֵנר ֶאָחד ִמֵנּר ֶשׁל ֵבּית ַהְכֶּנֶסת ַהדּוֵֹלק ֵמֶﬠֶרב יוֹם ִכּפּוּר ִויָבֵר ַﬠל ְשֵׁניֶהם‬18,‫מה‬,‫ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן רח"צ‬ ‫מו‬.‫ְבַּיַחד‬ ,‫ְוִאם ִאי ֶאְפָשׁר לוֹ ְלַהְבִדּיל ַﬠל ְשֵׁניֶהם ְבַּיַחד – ַיְבִדּיל ַﬠל ֵנר ֶשִׁהְדִליק ִמן ֵנרוֹת ֶשׁל ֵבּית ַהְכֶּנֶסת ֶשֻׁהְדְלקוּ ִמְבּעוֹד יוֹם‬ ‫מז‬.‫ְול ֹא ַיְבִדּיל ַﬠל ֵנרוֹת ֶשׁל ֵבּית ַהְכֶּנֶסת ִבְּלַבד‬ ‫ְוִאם ָﬠַבר וֵּבַר ַﬠל ֵנרוֹת ֶשׁל ֵבּית ַהְכֶּנֶסת ִבְּלַבד ַאף ַﬠל ִפּי ֶשֻׁהְדְלקוּ ְלָכבוֹד – ַאף ַﬠל ִפּי ֵכן ֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר ַﬠל‬ 19,‫מח‬:‫ ֶשֲׁהֵרי ִמְתַפְּלִלין ְלאוָֹרן‬,‫ ֵכּיָון ֶשֲׁﬠשׂוּ ִיין ַגּם ְלָהִאיר‬,‫ֵנר ַאֵחר‬ 9 It is customary to eat [a festive meal] and be joyful on the night after Yom Kippur because it is a somewhat festive time,20 as stated in sec. 623[:14].21 A Heavenly voice resounds on the night after Yom Kippur proclaiming, “Go and eat in joy.”22 ‫ וַּבת‬21,‫נא‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תרכ"ג‬20,‫מט ִמשּׁוּם ֶשׁהוּא ְקָצת יוֹם טוֹב נ‬,‫ט ְואוְֹכִלין וְּשֵׂמִחין ְבּמוָֹצֵאי יוֹם ִכּפּוּר‬ 22,‫נב‬:"‫קוֹל יוֵֹצאת ְבּמוָֹצֵאי יוֹם ִכּפּוּר ְואוֶֹמֶרת "ֵל ֱאֹכל ְבִּשְׂמָחה‬ 10 Certain conscientious individuals undertake the stringency of observing Yom Kippur for two days, just as we observe all the festivals for two days in the Diaspora. If one observed this stringency and then desired to change his practice, he must go through [a process of] absolution,23 as would be necessary to release a vow. This stringency should not be followed because of the risk involved.24 Moreover, at present, when the sanctification of the month [based on the testimony of witnesses who] sighted [the newborn moon]25 has been discontinued, we know the calculations according to which the months are determined. [It has been determined] that Elul is always a “short” month [i.e., of 29 days]; [the thirtieth day is] the first day of Rosh HaShanah, which is the first of Tishrei; and the tenth day of the month is Yom Kippur for us. [There is no longer any doubt about the matter.] We observe all the other festivals for two days only in order that we should not depart from the custom of our forefathers in the era in which the moon was sanctified [based on the testimony of witnesses who] sighted [the moon. The people living in the outlying Diaspora] did not know when the moon was sighted and which day had been established as Rosh HaShanah in Eretz Yisrael. Our forefathers, too, observed Yom Kippur for only one day, because of the risk involved, for a decree is not imposed on the community unless the majority of the community can uphold it.26 Why, then, should we undertake this stringency and fast unnecessarily? ‫י ֵישׁ ַא ְנֵשׁי ַמֲﬠֶשׂה ֶשַׁמְּחִמי ִרין ַלֲﬠשׂוֹת יוֹם ִכּפּוּר ְשֵׁני ָיִמים נג ְכּמוֹ ֶשָׁאנוּ עוִֹשׂים ְשֵׁני ָיִמים טוִֹבים ַבּגּוָֹלה ִבְּשָׁאר ָכּל‬ ‫נד‬.‫ ְכּמוֹ ֶנֶדר‬23‫ וִּמי ֶשָׁנַּהג ֻחְמָרא זוֹ ְורוֶֹצה ְלַשׁנּוֹת ִמ ְנָהגוֹ – ָצ ִרי ַהָתָּרה‬,‫ַהמּוֲֹﬠדוֹת‬ 25‫ ְועוֹד ֶשֲׁהֵרי ַﬠְכָשׁו ֶשָׁבֵּטל ִקדּוּשׁ ַהֹחֶדשׁ ַﬠל ִפּי ָה ְרִאָיּה‬24,‫נה‬,‫ ִמשּׁוּם ֶשֵׁיּשׁ ָלֹחשׁ ְלַסָכָּנה‬,‫ֲאָבל ֵאין ִל ְנֹהג ֻחְמָרא זוֹ‬ ‫נו ְוָאנוּ אוְֹמ ִרים ֶשֱׁאלוּל ְלעוָֹלם ָחֵסר ְויוֹם ִראשׁוֹן ֶשׁל ר ֹאשׁ ַהָשָּׁנה הוּא ר ֹאשׁ‬,‫ָאנוּ ְבִּקיִאים ְבֶּחְשׁבּוֹן ְקִביעוּת ֶהֳחָדִשׁים‬ ‫ ְוֵאין ָאנוּ עוִֹשׂין ְשָׁאר ָכּל ַהמּוֲֹﬠדוֹת ְשֵׁני ָיִמים ֶאָלּא ְכֵּדי ֶשׁלּ ֹא‬,‫ֹחֶדשׁ ִתְּשֵׁרי נז וֶּבָﬠשׂוֹר ַלֹחֶדשׁ הוּא יוֹם ַהִכּפּוּ ִרים ֶשָׁלּנוּ‬

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‫ְלַשׁנּוֹת ִמִמּ ְנַהג ֲאבוֵֹתינוּ ֶשָׁהיוּ ִבְּזַמן ֶשָׁהיוּ ְמַקְדִּשׁים ֶהֳחָדִשׁים ַﬠל ִפּי ָה ְרִאָיּה ְול ֹא ָהיוּ יוְֹדִﬠים יוֹם ֶשׁ ִנּ ְרֵאית בּוֹ ַהְלָּבָנה‬ ‫ ְוִאם ֵכּן ְבּיוֹם ַהִכּפּוּ ִרים ַאף נח ֲאבוֵֹתינוּ ל ֹא ָﬠשׂוּ ֶאָלּא יוֹם ֶאָחד נט ֵמֲחַמת ֲחַשׁשׁ‬,‫ְוִנְקַבּע בּוֹ ר ֹאשׁ ַהָשָּׁנה ְבֶּאֶרץ ִיְשָׂרֵאל‬ ‫ ִאם ֵכּן סב ָלָמּה ָלנוּ ְלַהְחִמיר‬26,‫סא‬,‫ס ֶשֵׁאין גּוְֹז ִרין ַﬠל ַהִצּבּוּר ֶאָלּא ִאם ֵכּן ֹרב ַהִצּבּוּר ְיכוִֹלין ַלֲﬠֹמד ָבּהּ‬,‫ַסָכָּנה‬ ‫סג‬:‫וְּלִהְתַﬠנּוֹת ְבִּחָנּם‬ 11 People — even ten [praying] together — who observe [Yom Kippur] for two days should not deviate from the weekday prayers, for anyone who recites a Shemoneh Esreh that was not ordained by our Sages for a particular time is reciting blessings in vain. The Selichos and hymns [of Yom Kippur], however, may be recited as they desire, because they include no blessings [that would be recited] in vain — but only after they have completed Shemoneh Esreh. They may not interrupt the Shemoneh Esreh to recite them even if they are praying with their own quorum. ‫סד ֶשָׁכּל‬,‫יא ְואוָֹתן ָהעוִֹשׂין ְשֵׁני ָיִמים יוֹם ַהִכּפּוּ ִרים ֲאִפלּוּ ֵהם ֲﬠָשָׂרה ְבַּיַחד – ַאף ַﬠל ִפּי ֵכן ל ֹא ְיַשׁנּוּ ִמְתִּפלּוֹת ֶשׁל ֹחל‬ ‫סהַא ִבְּסִליחוֹת וִּפיּוִּטים י ֹאְמרוּ‬,‫ַהִמְּתַפֵּלּל ְתִּפָלּה ֶשׁלּ ֹא ִתְּקּנוּהוּ ֲחָכִמים ַלְזַּמן ַההוּא – ֲהֵרי ֶזה ְמָבֵר ְלַבָטָּלה‬ ‫ ֲאָבל ל ֹא ַיְפִסיקוּ ַבֲּאִמיָרָתם‬,‫ וִּבְלַבד ֶשׁיּ ֹאְמרוּ אוָֹתם ַאַחר ִסיּוּם ְתִּפָלָּתם‬,‫סו ֵכּיָון ֶשֵׁאין ָשׁם ְבָּרָכה ְלַבָטָּלה‬,‫ִכּ ְרצוָֹנם‬ ‫ְבֶּאְמַצע ַהְתִּפָלּה סז ֲאִפלּוּ ְכֶּשִׁמְּתַפְּלִלין ְבִּצבּוּר ֶשָׁלֶּהם‬: 12 If Yom Kippur falls on Thursday, they may not prepare any of their Shabbos needs [on Friday, which is their second day] — even through other people, nor [even] through a non-Jew — because they consider that day as Yom Kippur.27 On Shabbos, they may eat with other people who did not cook additional [food] for them. If, however, a non-Jew cooked food for himself on that day, and he knows [these individuals who are observing a second day of Yom Kippur], they may not eat what he cooked, even if a Jew helped [the non-Jew] and thus the prohibition against eating food cooked by non-Jews does not apply. This [safeguard] was ordained for fear that the non-Jew prepare additional food for them in the coming year[s]. When, by contrast, a Jew prepares food for himself, there is no cause for concern that he might cook more for these [individuals in the coming years], for he will presumably not transgress the prohibition against placing a stumbling block before the blind.28 [No Jew] would serve [these individuals who are observing a second day of Yom Kippur] food he has cooked, because they consider this day to be Yom Kippur. ‫ ֵכּיָון ֶשֵׁהן‬,‫יב וְּכֶשָׁחל יוֹם ַהִכּפּוּ ִרים ְבּיוֹם ֲחִמיִשׁי – ָאסוּר ָלֶהם ְלָהִכין ָצ ְרֵכי ַשָׁבּת ֲאִפלּוּ ַﬠל ְיֵדי ֲאֵח ִרים אוֹ ַﬠל ְיֵדי גּוֹי‬ ‫סח ֲאָבל ִאם גּוֹי ִבֵּשּׁל‬,‫ ַא י ֹאְכלוּ ְבַּשָׁבּת ִﬠם ֲאֵח ִרים ֶשׁלּ ֹא ִה ְרבּוּ ְלַבֵשּׁל ִבְּשִׁביָלם‬27,‫ַמֲחִזיִקין יוֹם ֶזה ְליוֹם ַהִכּפּוּ ִרים‬ ‫סט ֲאִפלּוּ ִאם ִסַיּע ִﬠמּוֹ ִיְשָׂרֵאל ְבִּﬠ ְנָין ֶשֵׁאין בּוֹ ִמשּׁוּם‬,‫ְבּיוֹם ֶזה ְלָצ ְרכּוֹ ִאם הוּא ַמִכּיר אוָֹתם ֲאסוּ ִרים ֶלֱאֹכל ִמִבּשּׁוּלוֹ‬ ‫ע ֲאָבל ִיְשָׂרֵאל ַהְמַבֵשּׁל ִבְּשִׁביל ַﬠְצמוֹ – ֵאין‬,‫ ְגֵּזָרה ֶשָׁמּא ַי ְרֶבּה ַהגּוֹי ַבָּשָּׁנה ַהָבָּאה ְלַבֵשּׁל ַגּם ִבְּשִׁביָלם‬,‫ִבּשּׁוֵּלי גוֹ ִים‬ ‫ ְול ֹא ַיֲאִכיל‬28,‫עא‬,"‫ ֶשִׁמּן ַהְסָּתם ל ֹא ַיֲﬠֹבר ַﬠל ָלאו ְדּ"ִלְפֵני ִﬠֵוּר ל ֹא ִתֵתּן ִמְכשׁוֹל‬,‫ָלֹחשׁ ֶשָׁמּא ַי ְרֶבּה ְלַבֵשּׁל ַגּם ִבְּשִׁביָלם‬ ‫עב ֵכּיָון ֶשֵׁהם ַמֲחִזיִקין יוֹם ֶזה ְליוֹם ִכּפּוּר‬,‫אוָֹתם ִמִבּשּׁוּלוֹ‬: 13 The days between Yom Kippur and Sukkos are days of rejoicing, for in this period the Altar [in the Beis HaMikdash] was inaugurated at the time of [King] Shlomo. Therefore we do not fast during these days, even on the anniversary of the passing of one’s father or mother,29 nor is Tachanun recited.30 ‫עג ְלִפיָכ ֵאין ִמְתַﬠ ִנּין‬,‫ ֶשָׁבֶּהן ָהיוּ ְמַח ְנִּכין ֶאת ַהִמְּזֵבַּח ִבּיֵמי ְשׁ ֹמה‬,‫יג ַהָיִּמים ֶשֵׁבּין יוֹם ַהִכּפּוּ ִרים ְלֻסכּוֹת ֵהן ְיֵמי ִשְׂמָחה‬ 30,‫עה‬:‫ ְוֵאין אוְֹמ ִרים ַתֲּחנוּן‬29,‫עד‬,‫ָבֶּהן ֲאִפלּוּ יוֹם ִמיַתת ָאב ָוֵאם‬ 14 It is customary on the day after Yom Kippur to rise early for [the Morning Service in] the synagogue.31

12/20/2020, 1:02 PM

Shulchan Aruch: Chapter 624 - Order [to be Followed] on the Night at th...

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31,‫עו‬:‫יד ַבּיּוֹם ֶשַׁאַחר יוֹם ַהִכּפּוּ ִרים – ַמְשִׁכּיִמין ְלֵבית ַהְכֶּנֶסת‬ 15 (All the [activities] prohibited on Yom Kippur because of the mitzvah to afflict oneself — such as washing, anointing oneself, and wearing shoes — are permitted immediately after one has added a little [time] from the mundane realm to the realm of holiness,32 even though Havdalah has not yet been recited in the course of Shemoneh Esreh. The only exceptions are eating and drinking, for only eating, drinking, and the performance of actual work were forbidden before Havdalah, as was explained in sec. 299. Note the explanation there.)33 ‫ ְכּגוֹן ְרִחיָצה ְוִסיָכה וּ ְנִﬠיַלת ַהַסְּנָדּל – ֻמָתּ ִרים ִמָיּד ַאַחר‬,‫טו )ָכּל ַהְדָּב ִרים ָהֲאסוּ ִרים ְבּיוֹם ַהִכּפּוּ ִרים ֵמֲחַמת ִמְצַות ִﬠנּוּי‬ ‫ ֶשׁלּ ֹא ָאְסרוּ ֹקֶדם‬,‫עט חוּץ ֵמֲאִכיָלה וְּשִׁתָיּה‬,‫ ֲאִפלּוּ ל ֹא ִהְבִדּיל ֲﬠַד ִין עח ַבְּתִּפָלּה‬32,‫עז‬,‫ֶשׁהוִֹסיף ְמַﬠט ֵמֹחל ַﬠל ַהֹקֶּדשׁ‬ 33:(‫פ ַﬠֵיּן ָשׁם‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן רצ"ט‬,‫ַהְבָדָּלה ֶאָלּא ֲאִכיָלה וְּשִׁתָיּה ַוֲﬠִשַׂיּת ְמָלאָכה ַמָמּשׁ‬

12/20/2020, 1:02 PM

Laws Regarding The Sukkah - Texts & Writings

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‫ב" ה‬

By Rabbi Schneur Zalman of Liadi

Shulchan Aruch: Chapter 625 - [Mitzvah to Dwell in a Sukkah] Shulchan Aruch: Chapter 626 - Laws Relating to Construction of a Sukkah under a Tree or under a Roof Shulchan Aruch: Chapter 627 - Laws Relating to One who Sleeps in a Sukkah Shulchan Aruch: Chapter 628 - Laws Relating to a Sukkah [Constructed] Under another Sukkah Shulchan Aruch: Chapter 629 - What Materials May Be Used as S’chach Shulchan Aruch: Chapter 631 - [A Sukkah] whose Sunlit Area Exceeds its Shaded Area, & Other Laws Governing S’chach Shulchan Aruch: Chapter 636 - Laws Relating to an Old Sukkah Shulchan Aruch: Chapter 637 - Laws Relating to a Borrowed or Stolen Sukkah Shulchan Aruch: Chapter 638 - A Sukkah & its Decorations are Forbidden [for Mundane Use] Throughout Seven [Days of Festival] Shulchan Aruch: Chapter 639 - Laws Relating to Dwelling in Sukkah Shulchan Aruch: Chapter 640 - Individuals who are Exempt from Dwelling in a Sukkah Shulchan Aruch: Chapter 641 - Blessing Shehecheyanu is Not Recited over Construction of a Sukkah Shulchan Aruch: Chapter 642 - Laws that Apply when First Night [of Sukkos] Falls on Shabbos Shulchan Aruch: Chapter 643 - Order of Kiddush Shulchan Aruch: Chapter 644 - [Mitzvah to Dwell in a Sukkah] Laws of Sukkah - Addendum Summaries of Selected Sections of The Laws of Sukkah

12/20/2020, 1:03 PM

Shulchan Aruch: Chapter 625 - [Mitzvah to Dwell in a Sukkah] - Texts...

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Shulchan Aruch: Chapter 625 - [Mitzvah to Dwell in a Sukkah] By Rabbi Schneur Zalman of Liadi

SECTION 625 [The Mitzvah to Dwell in a Sukkah]. (1) ‫סימן תרכה‬ 1 It is written:1 “You shall dwell in sukkos for seven days, .... so that your [coming] generations shall know that I caused the Children of Israel to dwell in sukkos when I took them out of the Land of Egypt.” [The term sukkos in the latter context] refers to the Clouds of [G-d’s] Glory2 that encompassed [the Jewish people and provided] them with shade so that they would not be smitten by scorching heat and sun.3 In emulation of this, [G-d] commanded us to make sukkos that are made for shade4 so that we will recall His wondrous and awesome deeds. When dwelling in the sukkah, everyone should therefore have the intent5 that he is dwelling in it in order to fulfill the mitzvah of the Holy One, blessed be He, Who commanded us to dwell in a sukkah in commemoration of the Exodus from Egypt.6 It is a mitzvah to prepare the sukkah and to complete its construction immediately, on the day following Yom Kippur, after departing from the synagogue.7 A mitzvah that comes to hand should not be delayed.8 ‫ ְלַמַﬠן ֵיְדעוּ ֹדֹרֵתיֶכם ִכּי ַבֻסּכּוֹת הוַֹשְׁבִתּי ֶאת ְבֵּני ִיְשָׂרֵאל ְבּהוִֹציִאי אוָֹתם ֵמֶאֶרץ‬,['‫א "ַבֻּסֹּכּת ֵתְּשׁבוּ ִשְׁבַﬠת ָיִמים ]גו‬ ‫ ְוֻדְגָמא ָלֶזה ִצָוּנוּ ַלֲﬠשׂוֹת‬3,‫ג‬.‫ ֶשִׁהִקּיָפם ָבֶּהם ְלֵצל ְלַבל ַיֶכּה ָבֶּהם ָשָׁרב ָוֶשֶׁמשׁ‬2,‫ – ֵהם ָהיוּ ַﬠ ְנֵני ְכּבוֹדוֹב‬1,‫ִמְצָרִים" א‬ ‫ה‬.‫ ְכֵּדי ֶשַׁנְּזִכּיר ִנְפְלאוָֹתיו ְונוֹ ְראוָֹתיו‬4,‫ד‬,‫ֻסכּוֹת ָהֲﬠשׂוּיוֹת ְלֵצל‬ ‫ ֶשׁיּוֵֹשׁב ָבּהּ ְכֵּדי ְלַקֵיּם ִמְצַות ַהָקּדוֹשׁ ָבּרוּ הוּא ֶשִׁצָּוּנוּ ֵליֵשׁב ַבֻּסָּכּה ֵזֶכר‬,‫ ִבּיִשׁיָבתוֹ ַבֻּסָּכּה‬5‫ְוָלֵכןו ָצ ִרי ָכּל ָאָדם ְלַכֵוּן‬ 6,‫ז‬.‫ִליִציַאת ִמְצַר ִים‬ ‫ ִמְצָוה ַהָבָּאה ְלָידוֹ ַאל‬7,‫וִּמְצָוה ְלַתֵקּן ַהֻסָּכּהח ְוִלְבנוָֹתהּ ֻכָּלּהּ ִמָיּד ְלָמֳחַרת יוֹם ַהִכּפּוּ ִריםט ַאַחר ְיִציָאה ִמֵבּית ַהְכֶּנֶסת‬ 8,‫י‬:‫ַיְחִמיֶצָנּה‬

12/20/2020, 1:04 PM

Shulchan Aruch: Chapter 626 - Laws Relating to Construction of a Sukk...

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Shulchan Aruch: Chapter 626 - Laws Relating to Construction of a Sukkah under a Tree or under a Roof By Rabbi Schneur Zalman of Liadi

SECTION 626 Laws Relating to the Construction of a Sukkah under a Tree or under a Roof. (1–21) ‫סימן תרכו ָהעוֶֹשׂה ֻסָכּה ַתַּחת ָהִאיָלן אוֹ ַתַּחת ַהָגּג וּבוֹ כ"א ְסִﬠיִפים‬: 1 One can fulfill his obligation [to dwell in a sukkah] only with a sukkah that is made for the purpose of shade alone,1 like the Clouds of Glory.2 If, however, it is also made with the intent of serving as a dwelling, i.e., to enable one to live there in a permanent manner and not only to take shelter in its shade, or if it is also intended for private use, such as for a storehouse, or for another function that requires a secluded place, or if it was also made “as a protective haven from downpours of rain,”3 [it is not halachically acceptable]. Any structure that was not made for shade alone is not deemed a sukkah but a house. A house is designated for all of these purposes, but the Torah specified a sukkah, not a house. ‫ ֲאָבל ִאם ִהיא ֲﬠשׂוָּיה ַגּם‬2,‫ ִבְּלַבד ֻדְּגַמת ַﬠ ְנֵני ָכּבוֹד‬1,‫אֵאין ָאָדם יוֵֹצא ְיֵדי חוָֹבתוֹ ֶאָלּא ְבֻּסָכּה ֶשֵׁאיָנהּ ֲﬠשׂוָּיה ֶאָלּא ְלֵצלא‬ ‫ אוֹ ֶשֲׁﬠשׂוָּיה ַגּם ְלִהְשַׁתֵּמּשׁ ָבּהּ ַתְּשִׁמישׁ ֶשׁל ְצִניעוּתג‬,‫ְלִדיָרה ְדַּה ְינוּ ָלדוּר ָבּהּ ִבְּקִביעוּתב ְול ֹא ְלִהְסתּוֵֹפף ְבִּצָלּהּ ִבְּלַבד‬ ‫ אוֹ ֶשִׁהיא ֲﬠשׂוָּיה ַגּם ְלַמְחֶסה וְּלִמְסתּוֹר ִמֶזֶּרם‬,‫ד אוֹ ְשָׁאר ַתְּשִׁמישׁ ֶשָׁצּ ִרי ַלֲﬠשׂוֹתוֹ ְבָּמקוֹם ָצנוַּﬠ‬,‫ְכּגוֹן ְלאוָֹצר‬ ‫ ְוַהתּוָֹרה‬,‫ו ֶשֲׁהֵרי ַהַבּ ִית הוּא ְמיָֻחד ְלָכל ְדָּב ִרים ֵאלּוּ‬,‫ ָכּל ֶשֵׁאיָנהּ ֲﬠשׂוָּיה ְלֵצל ִבְּלַבד – ֵאין זוֹ ֻסָכּה ֶאָלּא ַבּ ִית‬3,‫ה‬,‫וִּמָמָּטר‬ ‫ז‬:‫ָאְמָרה ֻסָכּה ְול ֹא ַבּ ִית‬ 2 A sukkah must be under the open sky, as were the Clouds of Glory. If a sukkah was constructed within a house it is invalid,4 because [its] shade serves no purpose; even without the s’chach,5 there is shade because of the roof of the house. The same law applies if a sukkah is made under a tree,4 or under any other materials that are unacceptable as s’chach, as explained in sec. 631.6 [This restriction applies] whether the sukkah existed before it was covered by the material whose shade is halachically unacceptable, or whether that invalid [covering] was present before the sukkah was constructed. In either case [the sukkah is invalid] because the shade brought about by the sukkah now serves no purpose, for the shade brought about by the other material is above it. ‫ ְלִפי‬4,‫י‬,‫ט ֲאָבל ִאם ֲﬠָשָׂאהּ ְבּתוֹ ַהַבּ ִית – ְפּסוָּלה‬,‫ב וְּצ ִריָכה ֶשְׁתֵּהא ַהֻסָּכּה ַתַּחת ֲא ִויר ַהָשַּׁמ ִיםח ֻדְּגַמת ַﬠְנֵני ַהָכּבוֹד‬ ‫ ְוֵכן ַהִדּין ְבּעוֶֹשׂה ֻסָכּה ַתַּחת‬.‫ ֵישׁ ָכּאן ֵצל ֵמֲחַמת ִתְּקַרת ַהַבּ ִית‬5 ‫יא ֶשַׁאף ִבְּלֲﬠֵדי ַהְסָּכ‬,‫ֶשֵׁאין ֵצל ַהֻסָּכּה ְמַשֵׁמּשׁ ְכּלוּם‬ ‫ ֵבּין ֶשָׁקְּדָמה ַהֻסָּכּה ַלָדָּבר ַהָפּסוּל‬6,‫יג‬,‫ אוֹ ַתַּחת ְשָׁאר ְדָּב ִרים ַהְפּסוִּלים ִלְסָכ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תרל"א‬4,‫יב‬,‫ָהִאיָלן‬ ‫ ֵכּיָון ֶשַׁהֵצּל‬,‫יד ֶשִׁמָּכּל ָמקוֹם ַﬠְכָשׁו ֵאין ֵצל ַהֻסָּכּה ְמַשֵׁמּשׁ ְכּלוּם‬,‫ַהַמֲּאִהיל ָﬠֶליָה ֵבּין ֶשָׁקַּדם ַהָדָּבר ַהָפּסוּל ְלַהֻסָּכּה‬ ‫ָהֶﬠְליוֹן ָﬠָליו‬:

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3 Such a sukkah is therefore invalid, even if the shadow that [its s’chach7] casts [on the floor] exceeds the sunlit area,8 without including at all the shade from the higher, [invalid] covering; i.e., even if the shadow cast by the higher covering were removed, the shadow cast by [the sukkah] would exceed its sunlit area. [Moreover,] even if the shade from the higher, [invalid] covering alone is so limited that if the shade from the lower [covering] — i.e., the s’chach of the sukkah — was removed, the [floor] area remaining open to the sunlight admitted by the higher [covering] would exceed its shaded area, the sukkah is nevertheless invalid. [The rationale is that] the shade from the higher, invalid [covering] nullifies the shade produced by the s’chach directly beneath it; [that s’chach] serves no purpose, since the higher, invalid [covering] produces shade over the same place over which [the s’chach] produces shade. [See fig. 1.] We therefore consider the shade [on the floor] caused by the valid s’chach as if it were reduced to the same extent as the area [of s’chach] that is shaded by the higher, [invalid] covering. Hence this is as if the [latter] area [of s’chach], which is shaded by the higher, [invalid] covering, was [open to the sky, and the corresponding floor area was] sunlit. The sunlit area of the sukkah [may] thus exceed its shaded part [thus invalidating the sukkah].9 ‫ ְדַּה ְינוּ ֶשֲׁאִפלּוּ ִאם ִיָנֵּטל ֵצל ָהֶﬠְליוֹן ִמָכּאן‬,‫ ְבּל ֹא ֵצרוּף ֵצל ָהֶﬠְליוֹן ְכָּלל‬8‫ ְמֻרֶבּה ֵמַחָמָּתהּ‬7‫ג ְלִפיָכ ֲאִפלּוּ ִאם ֵצל ַהֻסָּכּה‬ ‫ ְבִּﬠ ְנָין ֶשִׁאם ִיָנֵּטל‬,‫ ַוֲאִפלּוּ ִאם ֵצל ָהֶﬠְליוֹן ִבְּלַבד הוּא ְמַﬠט ִמְזָﬠר‬.‫ִיְהֶיה ִצָלָּתהּ ְמֻרֶבּה ֵמַחָמָּתהּ – ַאף ַﬠל ִפּי ֵכן ְפּסוָּלה‬ ‫טו ְדֵּכיָון‬,‫ֵצל ַהַתְּחתּוֹן ְדַּה ְינוּ ֵצל ַהְסָּכ ֶשַׁﬠל ַגֵּבּי ַהֻסָּכּה ִתְּהֶיה ַחָמּתוֹ ֶשׁל ָהֶﬠְליוֹן ְמֻרָבּה ִמִצָּלּתוֹ – ַאף ַﬠל ִפּי ֵכן ְפּסוָּלה‬ ,‫ ֶשֲׁהֵרי ֵאינוֹ ְמַשֵׁמּש ְכּלוּם‬,‫ֶשֵׁצּל ָהֶﬠְליוֹן ֶשׁהוּא ָפּסוּל עוֵֹמד ְלַמְﬠָלה – ֲהֵרי הוּא ְמַבֵטּל ֵצל ַהְסָּכ ֶשַׁתְּחָתּיו ְכֶּנְגדּוֹ ַמָמּשׁ‬ ‫טז וְּלִפיָכ ָאנוּ רוִֹאים ְכִּאלּוּ ִנַטּל ְוֶנְחַסר ִמן ֵצל ַהְסָּכ ַהָכֵּשׁריז ְכִּשׁעוּר ֵצל‬,‫ֵכּיָון ֶשָׁהֶﬠְליוֹן ֵמֵצל ַﬠל ָמקוֹם ֶשׁהוּא ֵמֵצל‬ ‫ ְוִתְהֶיה ַהֻסָּכּה ַחָמָּתהּ ְמֻרָבּה‬,‫ וְּכִאלּוּ ָהָיה ַהָמּקוֹם ַהֶזּה ֶשָׁהֶﬠְליוֹן ֵמֵצל ָﬠָליו ְמקוֹם ַחָמּה‬,‫ָהֶﬠְליוֹן ֶשֵׁמֵּצל ַﬠל ַהֻסָּכּה‬ 9,‫יח‬:‫ִמִצָּלָּתהּ‬

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Fig. 1: In this diagram, 60% of the floor area is shaded by valid s’chach. However, the uppermost covering is invalid, since it is made of boards that are more than four tefachim wide (see sec. 629:29). The shadow it casts – overlapping (say) 30% of the area – nullifies the shade produced by the corresponding amount of valid s’chach directly beneath it. Hence only [60% – 30% =] 30% of the floor area is now shaded by valid s’chach. Since this is less than half of the floor area, this sukkah is invalid. (See sec. 626:3.)

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Fig. 2: Since the valid s’chach here is thicker, it casts a shade over (say) 85% of the floor area. Even if one now deducts the amount of shade produced by the overlapping invalid material, the floor area that is shaded by valid s’chach still exceeds the sunlit area. (85% – 30% = 55%.) This sukkah is thus valid. (See sec. 626:4.) 4 If, however, the shade produced by [the s’chach of] the sukkah is so extensive that even if an area [of s’chach] equivalent to the part shaded by the higher, [invalid covering] were to be removed and the remaining area were open to sunlight, the shaded part of the sukkah would nevertheless exceed its sunlit area, the sukkah is valid. [See fig. 2.] 12/20/2020, 1:04 PM

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‫ ְבִּﬠ ְנָין ֶשֲׁאִפלּוּ ִאם ִיָנֵּטל ִמֶמָּנּה ְכִּשׁעוּר ֵצל ָהֶﬠְליוֹן ְו ִיְהֶיה ַהָמּקוֹם ֶשָׁהֶﬠְליוֹן ֵמֵצל‬,‫ד ֲאָבל ִאם ֵצל ַהֻסָּכּה הוּא ְמֻרֶבּה ְמֹאד‬ ‫יט‬:‫ָﬠָליו ְמקוֹם ַחָמּה ְוַאף ַﬠל ִפּי ֵכן ִתְּהֶיה ַהֻסָּכּה ִצָלָּתהּ ְמֻרָבּה ֵמַחָמָּתהּ – ְכֵּשָׁרה‬ 5 The above applies when the material that is invalid as s’chach was positioned above the valid s’chach. [Different rules apply] if [the two] were intermingled; for example, if there was a tree that cast a shadow over a sukkah, and one lowered its branches and mixed them together [with the acceptable s’chach. See p. 252, fig. 3.] If there is much more10 of the valid s’chach than of the material that is invalid for s’chach, the invalid material becomes batel — insignificant and [therefore] nullified — vis-à-vis the majority [of the valid s’chach]. Moreover, even if the valid s’chach is placed upon the material that is invalid as s’chach, it is considered as intermingled and is nullified vis-à-vis the majority [of the valid s’chach].11 [In this instance,] the material that is invalid as s’chach is distinct from the valid [s’chach]; it is not completely intermingled, and could be removed. Nevertheless, it is nullified. [This represents an exception to the accepted pattern.] With regard to all the prohibitions of the Torah, [we follow the principle that] if the forbidden substance is recognizable and can be removed from the mixture, it does not become nullified, even if there is 1000 times more of the permitted substance.12 [In the case of food, for example,] such a mixture may not be eaten, lest one encounter the actual forbidden substance whose existence was not nullified, because it could have been removed. In this instance, however, [that principle is not followed]. For no benefit is gained from the forbidden material; even if the substance that is invalid as s’chach were to be removed from the sukkah, there would be enough valid s’chach for the shade of the sukkah to exceed its sunlit area. We must nullify the invalid material vis-à-vis the large amount [of the valid s’chach] only so that [the invalid material] will not disqualify the valid s’chach with which it is combined. ‫ ְכּגוֹן ִאיָלן ֶשָׁהָיה ֵמֵצל ַﬠל ַהֻסָּכּה‬,‫ ֲאָבל ִאם ָהיוּ ְמֹעָרִבים ֶזה ָבֶּזה‬,‫ה ְוָכל ֶזה ְכֶּשָׁהָיה ַהְסָּכ ָפּסוּל ְלַמְﬠָלה ַﬠל ַהְסָּכ ָכֵּשׁר‬ – ‫ ִמן ַהְסָּכ ַהָפּסוּל ַהְמֹעָרב בּוֹ‬10‫ ִאם ַהְסָּכ ַהָכֵּשׁר הוּא ְמֻרֶבּה ַה ְרֵבּה‬,‫ֶשְׁלַּמָטּה ִמֶמּנּוּ ְוִהְשִׁפּיל ֲﬠָנָפיו ְלַמָטּהכ ְוֵﬠ ְרָבן‬ ‫ ְוַאף ַﬠל ִפּי‬11,‫כב‬,‫כא ַאף ִאם ִה ִנּיַח ְסָכ ַהָכֵּשׁר ַﬠל ְסָכ ַהָפּסוּל – ִנְקָרא ִﬠ ְרבּוּב וָּבֵטל ְבֹּרב‬,‫ֲהֵרי ַהָפּסוּל ִנְתַבֵּטּל ָבֹּרב‬ ‫כג‬.‫ֶשְׁסָּכ ַהָפּסוּל הוּא ִנָכּר ֵבּין ַהָכֵּשׁר ְוֵאינוֹ ְמֹעָרב ָיֶפה ְוהוּא ָיכוֹל ַלֲהִסירוֹ ִמָשׁם – ַאף ַﬠל ִפּי ֵכן הוּא ָבֵּטל‬ ‫ְוַאף ַﬠל ִפּי ֶשְׁבָּכל ִאסּוּ ִרין ֶשַׁבּתּוָֹרה ִאם הוּא ַמִכּיר ֶאת ָהִאסּוּר ְוָיכוֹל ַלֲהִסירוֹ ִמן ַהַתֲּﬠרוֹבוֹת ֵאינוֹ ָבֵּטלכד ֲאִפלּוּ‬ ‫ ֶשׁלּ ֹא ִנְתַבֵּטּל ֵכּיָון ֶשָׁיּכוֹל ַלֲהִסירוֹ‬,‫ ֶשׁלּ ֹא ִיְפַגּע ְבּגוּף ָהִאסּוּר ַﬠְצמוֹ‬,‫ ַה ְינוּ ֶשָׁאסוּר ֶלֱאֹכל ֶאת ַהַתֲּﬠרוֹבוֹת‬12,‫כה‬,‫ְבֶּאֶלף‬ ‫ ֶשֲׁהֵרי ַאף ִאם ִיָנֵּטל ְסָכ ַהָפּסוּל ִמן ַהֻסָּכּה ִיְהֶיה ִצָלָּתהּ ְמֻרָבּה ֵמַחָמָּתהּ‬,‫ ֲאָבל ָכּאן ֵאינוֹ ֶנֱהֶנה ְכָּלל ִמן ָהִאסּוּר‬,‫ִמָשּׁם‬ ‫כו ְוֵאין ָאנוּ ְצ ִריִכים ְלַבֵטּל ֶאת ַהָפּסוּל ְבֹּרב ֶאָלּא ְכֵּדי ֶשׁלּ ֹא ִיְהֶיה לוֹ ֹכַּח ִלְפֹסל ֶאת ַהְסָּכ ַהָכֵּשׁר‬,‫ֵמֲחַמת ְסָכ ַהָכֵּשׁר‬ ‫כז‬:‫ַהְמֹעָרב ִﬠמּוֹ‬

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Fig. 3: Sec. 626:5 describes a case in which the shade over 60% of the floor area remains valid, despite the presence of 30% shade produced by the intermingled, invalid covering. The sukkah is thus valid. 6 However, if so little shade is produced by valid [s’chach] that when the shade produced by the [intermingled] invalid material is removed from the sukkah, the shade [on the floor] will not exceed the sunlit area, [the sukkah] is invalid. [See fig. 4.] For the shade produced by the invalid material cannot be combined with the shade produced by valid [s’chach] to complete its minimum measure. The rationale [for this stringency] is that [the invalid material] has not yet been entirely nullified, for it could be removed. ‫ו ֲאָבל ִאם ֵצל ַהָכֵּשׁר הוּא ְמַﬠט ְבִּﬠ ְנָין ֶשִׁאם ִיָנֵּטל ֵצל ַהָפּסוּל ִמן ַהֻסָּכּה ל ֹא ְיֵהא ִצָלָּתהּ ְמֻרָבּה ֵמַחָמָּתהּ – ֲהֵרי ִהיא‬ ‫ ֶשֲׁהֵרי ָיכוֹל‬,‫ ֵכּיָון ֶשׁלּ ֹא ִנְתַבֵּטּל ֲﬠַד ִין ִבּטּוּל ָגּמוּר‬,‫ ְלִפי ֶשֵׁאין ֵצל ַהָפּסוּל ִמְצָטֵרף ְלַהְשִׁלים ַהִשּׁעוּר ְלֵצל ַהָכֵּשׁר‬,‫ְפּסוָּלה‬ ‫כח‬:‫ַלֲהִסירוֹ ִמָשׁם‬

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Fig. 4: In this sukkah, the valid s’chach is so sparse that its shade covers only (say) 40% of the floor area. Since in this case the shade (say 30%) produced by the invalid material is disregarded (see sec. 626:6), the sukkah is invalid, because less than half of its floor area is shaded by valid s’chach. 7 All of the above applies when the invalid material that is intermingled with the valid s’chach is so flimsy and insubstantial that the sunlit area [in the sukkah] exceeds the shaded area.13 If, however, [the invalid material] causes the shade to exceed the sunlit area, its nullification vis-à-vis the greater quantity [of valid s’chach] is not effective in preventing its shade from disqualifying the sukkah. For the valid s’chach serves no function in the place where the invalid material would provide shade [even] if [the valid s’chach] were not mixed with it, for the shade [produced by the invalid material] exceeds the sunlit area [of the sukkah. See fig. 5.] Such a sukkah is therefore acceptable only if it has so much valid s’chach that if we would remove [from it] an amount that is equivalent to the invalid material that is intermingled with it, the shaded area within the sukkah would still exceed its sunlit area.14 [See fig. 6.]

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‫ ֲאָבל ִאם ִצָלּתוֹ‬13,‫ז ְוָכל ֶזה ְכֶּשַׁהְסָּכ ַהָפּסוּל ַהְמֹעָרב ַבָּכֵּשׁר הוּא ְבַּﬠְצמוֹ ַקל ְוָקלוּשׁ ְבִּﬠ ְנָין ֶשַׁחָמּתוֹ ְמֻרָבּה ִמִצָּלּתוֹ‬ ‫כט ֵכּיָון ֶשֵׁצּל ַהָכֵּשׁר ֵאינוֹ ְמַשֵׁמּשׁ ְכּלוּםל‬,‫ְמֻרָבּה ֵמַחָמּתוֹ – ֵאין ִבּטּוּל ְבֹּרב מוִֹﬠיל לוֹ ֶשׁלּ ֹא ִיְפֹסל ֶאת ַהֻסָּכּה ְבִּצלּוֹ‬ ,‫ ְוָלֵכן ֵאין ַהֻסָּכּה ְכֵּשָׁרה‬,‫ ֵכּיָון ֶשִׁצָּלּתוֹ ְמֻרָבּה ֵמַחָמּתוֹ‬,‫ְבָּמקוֹם ֶשַׁהָפּסוּל ָהָיה ָיכוֹל ִלְהיוֹת ֵמֵצל ָשׁם ִאם ל ֹא ִנְתָﬠֵרב ָשׁם‬ ‫ֶאָלּא ִאם ֵכּן ֵישׁ ָבּהּ ְסָכ ָכֵּשׁר ַה ְרֵבּה ָכּל ָכּ ַﬠד ֶשִׁאם ִיָנֵּטל ֵמַהְסָּכ ַהָכֵּשׁר ְכִּשׁעוּר ַהְסָּכ ַהָפּסוּל ַהְמֹעָרב בּוֹ ָה ְיָתה‬ 14,‫לא‬:‫ַהֻסָּכּה ִצָלָּתהּ ְמֻרָבּה ֵמַחָמָּתהּ‬

Fig. 5: In this sukkah, described in the first paragraph of sec. 626:7, there is enough valid s’chach to cast a shadow over (say) 90% of the floor area. However, so much invalid material is intermingled with it that it alone would be able to cast a shadow over (say) 60% of the floor area. This invalid material is therefore not nullified visà-vis the greater quantity of valid s’chach (90% – 60% = 30%). The sukkah is thus invalid.

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Fig. 6: The second paragraph of sec. 626:7 explains why this sukkah is valid. Its s’chach is so plentiful that even if we were to remove an amount equivalent to the invalid material intermingled with it (150% – 60% = 90%), the greater part of the floor area would still be shaded. 8 When does the above apply? When the valid s’chach and the invalid material are intermingled, or when the invalid material is positioned below the valid s’chach. [In such an instance,] the valid s’chach must exceed the invalid material so that [the latter] will be [outweighed and hence] nullified and [thus] will not disqualify the sukkah by its shade. If, however, both [the valid s’chach and the invalid material] were placed on the sukkah separately, one next to the other, without being mixed together at all, there is no need that the valid s’chach exceed the invalid material. Even if they are equal in amount the sukkah is valid, for, as explained in sec. 631[:10], this is a halachah transmitted to Moshe at Sinai.15 ‫ ֶשָׁאז ָצ ִרי ֶשׁ ְיֵּהא‬,‫ אוֹ ֶשַׁהָפּסוּל הוּא ֻמָנּח ְלַמָטּה ִמן ַהָכֵּשׁר‬,‫ח ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשַׁהָכֵּשׁר ְוַהָפּסוּל ֵהן ְמֹעָרִבין‬ 12/20/2020, 1:04 PM

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‫ ֲאָבל ִאם ָהיוּ ֻמָנִּחין ַﬠל ַהֻסָּכּה ָכּל ֶאָחד ְוֶאָחד ִבְּפֵני‬,‫ַבָּכֵּשׁר ֹרב ְכֶּנֶגד ַהָפּסוּל ְכֵּדי ְלַבְטּלוֹ ֶשׁלּ ֹא ִיְפֹסל ֶאת ַהֻסָּכּה ְבִּצלּוֹ‬ ‫ ֶאָלּא ֲאִפלּוּ ִאם ֵהם ֶמֱחָצה ַﬠל ֶמֱחָצה‬,‫ַﬠְצמוֹ ֶזה ְבַּצד ֶזה ְוֵאיָנן ְמֹעָרִבין ְכָּלל – ֵאין ָצ ִרי ֶשׁ ִיְּהֶיה ַבָּכֵּשׁר ֹרב ְכֶּנֶגד ַהָפּסוּל‬ ‫לד ַﬠֵיּן ָשׁם‬,‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תרל"א‬15,‫לב ֶשָׁכּ ִהיא ֲהָלָכה ְלֹמֶשׁה ִמִסּיַנילג‬,‫ַגּם ֵכּן – ַהֻסָּכּה ִהיא ְכֵּשָׁרה‬: 9 (16Some authorities differ with this entire approach. They maintain that if the invalid material is intermingled with valid s’chach and they are both of the same type, and thus the invalid material is not at all distinct, [there is room for leniency]. For example: one built a sukkah under a tree, bent down [its] branches, and lowered them [so that he could] mix them together with the detached s’chach on top of the sukkah. Although it is possible for him to remove the prohibited material by raising the branches up to the trunk of the tree, as long as they are mixed together [with the valid s’chach] and are not distinct, they are nullified vis-à-vis the majority [of valid s’chach. Moreover,] they may be combined together with it to fill the [required] measure, [so that] the shade [within the sukkah] will exceed the sunlit area.17 (This differs from the first opinion.)18 [In this situation,] the invalid material that is mixed [with the valid s’chach] must be so flimsy and insubstantial that the sunlit area [within the sukkah] exceeds its shade. If, however, the shade [from the invalid material] exceeds the sunlit area [within the sukkah], it cannot be combined [as part of the valid s’chach] and be counted towards the measure that is required to make the shade [within the sukkah] exceed its sunlit area.19 Nevertheless, if the shade [within] the sukkah exceeds its sunlit area without counting the shade cast by the invalid material, [the sukkah] is never disqualified by the invalid material, even though [its quantity alone would suffice to make] the shade exceed the sunlit area.20 ‫ ְכּגוֹן‬,‫ חוְֹלִקין ַﬠל ָכּל ֶזהלה ְואוְֹמ ִרים ֶשִׁאם ַהָפּסוּל ְמֹעָרב ַבָּכֵּשׁר וְּשֵׁניֶהן ֵהן ִמין ֶאָחד ֶשֵׁאין ַהָפּסוּל ִנָכּר ְכָּלל‬16‫ט ) ְוֵישׁ‬ ‫לו ַאף ַﬠל ִפּי‬,‫ָהעוֶֹשׂה ֻסָכּתוֹ ַתַּחת ָהִאיָלן ְוִהְשִׁפּיל ַﬠ ְנֵפי ָהִאיָלן ְוהוֹ ִריָדן ְלַמָטּה ְוֵﬠ ְרָבן ִﬠם ַהְסָּכ ַהָתּלוּשׁ ֶשַׁﬠל ַגֵּבּי ַהֻסָּכּה‬ ‫ ִמָכּל ָמקוֹם ָכּל ְזַמן ֶשֵׁהן ְמֹעָרִבין ַיַחד ְוֵאין‬,‫ ְדַּה ְינוּ ֶשַׁיְּגִבּיַהּ ֶאת ָהֲﬠָנִפים ְלִﬠַקּר ָהִאיָלן‬,‫ֶשׁהוּא ָיכוֹל ְלָהִסיר ֶאת ָהִאסּוּר‬ ‫ )ְדּל ֹא ְכּמוֹ ֶשִׁנְּתָבֵּאר‬17‫ וִּמְצָט ְרִפין ִﬠמּוֹ ְלַהְשִׁלים ְלִשׁעוּר ִצָלָּתהּ ְמֻרָבּה ֵמַחָמָּתהּ‬,‫ִנָכּ ִריןלז – ֵהן ְבֵּטִלים ְבֹּרב ַהָכֵּשׁר‬ (18‫ַבֵּדָּﬠה ָה ִראשׁוָֹנה‬.* ‫ ֲאָבל ִאם ִצָלּתוֹ ְמֻרָבּה ֵמַחָמּתוֹ – ֵאינוֹ‬,‫ְוהוּא ֶשׁ ְיֵּהא ְסָכ ָפּסוּל ַהְמֹעָרב ַדּק ְוָקלוּשׁ ְבִּﬠְנָין ֶשְׁיֵּהא ַחָמּתוֹ ְמֻרָבּה ִמִצָּלּתוֹ‬ ‫ ֲאָבל ִאם ַהֻסָּכּה ִהיא ִצָלָּתהּ ְמֻרָבּה ֵמַחָמָּתהּ ְבּל ֹא ֵצרוּף ֵצל ְסָכ‬19,‫לח‬.‫ִמְצָטֵרף ְלַהְשִׁלים ְלִשׁעוּר ִצָלָּתהּ ְמֻרָבּה ֵמַחָמָּתהּ‬ 20,‫לט‬:‫ ַאף ַﬠל ִפּי ֶשִׁצָּלּתוֹ ְמֻרָבּה ֵמַחָמּתוֹ‬,‫ַהָפּסוּל – ֵאיָנהּ ִנְפֶסֶלת ְלעוָֹלם ֵמֲחַמת ֵצל ְסָכ ַהָפּסוּל‬ * ‫ ֲאָבל ָכּאן ֲהָלָכה ְלֹמֶשׁה ִמִסּיַני‬,‫ְוַאף ַﬠל ִפּי ֶשְׁבָּכל ִאסּוּ ִרים ֶשַׁבּתּוָֹרה ִאם ָיכוֹל ְלָהִסיר ֶאת ָהִאסּוּר ֵאינוֹ ִמְתַבֵּטּל ְבֹּרב‬ ‫מ ְוַהְשָּׁאר ַאף ַﬠל ִפּי ֶשׁהוּא‬,‫הוּא ֶשֵׁאין ָצ ִרי ִלְהיוֹת ָכּל ַהְסָּכ ַהָצּ ִרי ַלֻסָּכּה ֶשׁ ְיֵּהא ְסָכ ָכֵּשׁר ֶאָלּא ֶשׁ ִיְּהֶיה ָהֹרב ָכֵּשׁר‬ ‫ ֶאָלּא ַגּם הוּא חוֵֹזר ִלְהיוֹת ְסָכ‬,‫ ְוִאם ֵכּן ֵאין ַﬠל ַהִמּעוּט ֵשׁם ְסָכ ָפּסוּל‬,‫ָפּסוּל – ַאף ַﬠל ִפּי ֵכן ַהֻסָּכּה ִמְתַכֶּשֶּׁרת בּוֹ‬ ‫מב ַמה ֶשֵּׁאין ֵכּן ִבְּשָׁאר‬,‫מא וְּלִפיָכ ֻמָתּר ְלָﬠֵרב וְּלַבֵטּל ְסָכ ָפּסוּל ַבָּכֵּשׁר ְלַכְתִּחָלּה‬.‫ָכֵּשׁר ַﬠל ְיֵדי ֹרב ַהָכֵּשׁר ֶשִׁﬠמּוֹ‬ ‫מג ְלִפי ֶשֵׁאין ֵשׁם ִאסּוּר ְכָּלל ַﬠל ַהִמּעוּט ַהָפּסוּל ַהְמֹעָרב ַבָּכֵּשׁר‬,‫ִאסּוּ ִרין ֶשֵׁאין ְמַבְטִּלין ִאסּוּר ְלַכְתִּחָלּה‬. 10 [These authorities also differ] when the invalid material is not intermingled with the valid s’chach, but is positioned overhead and casts its shadow over [it]. If the shade [within] the sukkah does not exceed its sunlit area without counting the shade [from] the invalid material — even when the sunlit area [within the sukkah] exceeds its shade if the invalid material alone is [considered] — the sukkah is invalid.21 [The rationale is that it is] the invalid material that completes the [required] measure [of shade]. If, however, the shade [from the valid s’chach] exceeds the sunlit area without the

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addition of the shade from the invalid material, [the sukkah] is valid.22 [This applies] even when the shade from the invalid material exceeds the sunlit area [within the sukkah]. Primacy should be given to the first opinion with regard to all of the above. Nevertheless, in a pressing situation in which one does not have another sukkah and he cannot correct such a sukkah and make it valid, he may rely on the latter opinion23 so that he will not negate [the observance of] the mitzvah of sukkah.24 ‫ ִאם ֵאין ֵצל ַהֻסָּכּה ְמֻרֶבּה‬,‫י ְוִאם ְסָכ ַהָפּסוּל ֵאינוֹ ְמֹעָרב ִﬠם ְסָכ ַהָכֵּשׁר ֶאָלּא הוּא עוֵֹמד ְלַמְﬠָלה וֵּמֵצל ַﬠל ַהָכֵּשׁר‬ ‫ ֶשֲׁהֵרי ְסָכ‬21,‫ ַאף ַﬠל ִפּי ֶשַׁהָפּסוּל ַחָמּתוֹ ְמֻרָבּה ִמִצָּלּתוֹ – ַאף ַﬠל ִפּי ֵכן ֲהֵרי זוֹ ְפּסוָּלה‬,‫ֵמַחָמָּתהּ ְבּל ֹא ֵצרוּף ֵצל ַהָפּסוּל‬ ‫מה ַאף ַﬠל ִפּי ֶשַׁהָפּסוּל ִצָלּתוֹ ְמֻרָבּה‬,‫מד ֲאָבל ִאם ִצָלָּתהּ ְמֻרָבּה ֵמַחָמָּתהּ ְבּל ֹא ֵצרוּף ֵצל ַהָפּסוּל‬,‫ָפּסוּל ַמְשִׁליָמהּ ְלִשׁעוָּרהּ‬ 22,‫מו‬.‫ֵמַחָמּתוֹ – ֲהֵרי זוֹ ְכֵּשָׁרה‬ ‫ ְוַגם ִאי ֶאְפָשׁר לוֹ ְלַתֵקּן‬,‫ ִבְּשַׁﬠת ַהְדָּחקמח ֶשֵׁאין לוֹ ֻסָכּה ַאֶחֶרת‬,‫מז וִּמָכּל ָמקוֹם‬.‫ְוָהִﬠָקּר ַכְּסָּבָרא ָה ִראשׁוָֹנה ְבָּכל ֶזה‬ 24:‫ ֶשׁלּ ֹא ְלִהְתַבֵּטּל ִמִמְּצַות ֻסָכּה‬23,‫ֻסָכּה זוֹ וְּלַהְכִשׁיָרהּ – ֵישׁ ִלְסֹמ ַﬠל ְסָבָרא ָהַאֲחרוָֹנה‬ 11 If one desires to cut off [the branches of] a tree [that had been placed on a sukkah] to make them valid for s’chach, as will be explained in sec. 629[:20], he must move all [the branches of] the tree. Note the rationale explained there.25 ‫ ַﬠֵיּן ָשׁם‬,‫יא ִאם רוֶֹצה ִלְקֹצץ ֶאת ָהִאיָלן ְלַהְכִשׁירוֹ ְלִסכּוּ – ִיְתָבֵּאר ְבִּסיָמן תרכ"טמט ֶשָׁצּ ִרי ְלַנֲﬠֵנַﬠ ֶאת ָכּל ָהִאיָלן‬ 25:‫ַהַטַּﬠם‬ 12 It is permitted to make a sukkah in a house below a roof from which the shingles were removed so that a sukkah be made there, even if the wood or the beams on which the shingles rest remain. [It would appear that] the wood and the beams are not valid as s’chach, since they were affixed in the roof to support the shingles and not for the purpose of shade alone. Nevertheless, one may sit under the wood or the beams themselves. [The rationale is that] since one performed an action and removed the shingles with the intent of making a sukkah for shade, it is considered as if he performed an action with regard to the wood or the beams themselves and prepared them for the sake of the sukkah. And they are acceptable for use as s’chach, for they are products of the earth and are not susceptible to ritual impurity. The fact that they are attached26 is not significant. For an entity that was detached and then attached [to the ground] is acceptable for [the s’chach of] a sukkah, as explained in sec. 629.27 The act [of removing the shingles] makes [the remaining beams or supports of wood] themselves valid as s’chach. [Additional] valid s’chach could therefore be placed upon them and they may be counted together with [it] to make up the quantity required to make the shade [within the sukkah] exceed its sunlit area. Therefore even when — as in the present instance — the s’chach was not placed upon them, but under them, in the house, one may sit directly under them, for they are valid s’chach. ‫ ַאף ַﬠל ִפּי ֶשׁ ִנְּשֲׁארוּ ֲﬠַד ִין‬,‫יב ֻמָתּר ַלֲﬠשׂוֹת ֻסָכּה ְלַמָטּה ַבַּבּ ִית ַתַּחת ַהָגּג ֶשֵׁהִסירוּ ָה ְרָﬠִפים ִמֶמּנּוּ ְכֵּדי ַלֲﬠשׂוֹת ֻסָכּה‬ ‫נ‬.‫ָהֵﬠִצים אוֹ ַהקּוֹרוֹת ֶשָׁה ְרָﬠִפים ֻמָנִּחים ֲﬠֵליֶהם‬ ‫ ֶשֲׁהֵרי ל ֹא ִנְקְבּעוּ ַבָּגּג ְלֵשׁם ֵצל ִבְּלַבד ֶאָלּא‬,‫וֻּמָתּר ֵליֵשׁב ַתַּחת ָהֵﬠִצים אוֹ ַהקּוֹרוֹת ַﬠְצָמןנא ַאף ַﬠל ִפּי ֶשֵׁהם ְסָכ ָפּסוּל‬ ‫נב ִמָכּל ָמקוֹם ֵכּיָון ֶשָׁﬠָשׂה ַמֲﬠֶשׂה ְוֵהִסיר ֶאת ָה ְרָﬠִפיםנג ְלֵשׁם ֲﬠִשַׂיּת ֻסָכּה ְלֵצל – ֲהֵרי‬,‫ְכֵּדי ָלֵתת ֲﬠֵליֶהם ֶאת ָה ְרָﬠִפים‬ ‫ ֶשֵׁהן ְגֵּדִלים ִמן‬, ‫נד ֶשֲׁהֵרי ֵהם ְכֵּשׁ ִרים ְלִסכּוּ‬,‫ֶזה ְכִּאלּוּ ָﬠָשׂה ַמֲﬠֶשׂה ְבּגוּף ָהֵﬠִצים אוֹ ַהקּוֹרוֹת ְוִהְתִקיָנם ְלֵשׁם ֻסָכּה‬ ‫ ְדָּתלוּשׁ וְּלַבסּוֹף ִחְבּרוֹ ָכֵּשׁר ְלֻסָכּהנה ְכּמוֹ‬,‫ – ֵאין ְבָּכ ְכּלוּם‬26‫ ְוַאף ַﬠל ִפּי ֶשֵׁהן ְמֻחָבּ ִרים‬,‫ָהָאֶרץ ְוֵאין ְמַקְבִּלין ֻטְמָאה‬ ‫ ְוֵכיָון ֶשֵׁהן ַﬠְצָמן ְכֵּשׁ ִרים ִלְסָכ ַﬠל ְיֵדי ַמֲﬠֶשׂה זוֹ ְוָיכוֹל ְלַה ִנּיַח ֲﬠֵליֶהם עוֹד ְסָכ ָכֵּשׁר‬27,‫נו‬,‫ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תרכ"ט‬ 12/20/2020, 1:04 PM

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‫ ְוָלֵכן ַגּם ַﬠְכָשׁו ֶשׁלּ ֹא ִה ִנּיַח ַהְסָּכ ֲﬠֵליֶהם ֶאָלּא‬,‫ְוֵהן ִמְצָט ְרִפין ִﬠם ְסָכ ֶזה ְלַהְשִׁלים ְלִשׁעוּר ִצָלָּתהּ ְמֻרָבּה ֵמַחָמָּתהּ‬ ‫נז‬:‫ ֵכּיָון ֶשֵׁהם ְסָכ ָכֵּשׁר‬,‫ַתְּחֵתּיֶהן ְלַמָטּה ַבַּבּ ִית – ֻמָתּר ֵליֵשׁב ַתְּחֵתּיֶהן ַמָמּשׁ‬ 13 [Different rules apply,] however, if one did not remove the shingles for the sake of making a sukkah there, but the structure was initially built [with beams, though] without a roof. Since [in such a case] no action was taken with [the beams of] the roof for the sake of making a sukkah for shade, the wood or the beams are invalid as s’chach, and hence are governed by the laws that apply when invalid material covers valid s’chach, as explained [above].28 (I.e., whenever the valid s’chach is not so ample that if one removed an amount equivalent to the invalid material that casts a shadow over it, the shade [within the sukkah] would [still] exceed its sunlit area, [the sukkah] is invalid.) ‫ ֵכּיָון ֶשׁלּ ֹא ָﬠָשׂה שׁוּם‬,‫יג ֲאָבל ִאם ל ֹא ֵהִסיר ֶאת ָה ְרָﬠִפים ְכֵּדי ַלֲﬠשׂוֹת ָשׁם ֻסָכּה ֶאָלּא ָכּ ָה ְיָתה ִמֹקֶּדם ְבּנוָּיה ְבּל ֹא ַגּג‬ ‫ ְוִדינוֹ ְכִּדין ְסָכ ָפּסוּל ַהַמֲּאִהיל ַﬠל ַגֵּבּי‬,‫ ִאם ֵכּן ָהֵﬠִצים אוֹ ַהקּוֹרוֹת ֵהן ְסָכ ָפּסוּל‬,‫ַמֲﬠֶשׂה ַבָּגּג ְלֵשׁם ֲﬠִשַׂיּת ֻסָכּה ְלֵצל‬ ‫ )ֵפּרוּשׁ ֶשָׁכּל ֶשֵׁאין ְסָכ ַהָכֵּשׁר ַה ְרֵבּה ָכּל ָכּ ַﬠד ֶשִׁאם ִיָנֵּטל ִמֶמּנּוּ ְכִּשׁעוּר‬28,‫ַהְסָּכ ָכֵּשׁרנח ְוַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּארנט‬ (‫ְסָכ ַהָפּסוּל ַהֵמֵּצל ָﬠָליו ִיְהֶיה ֲﬠַד ִין ֵצל ַהֻסָּכּה ְמֻרֶבּה ֵמַחָמָּתהּ – ָפּסוּלס‬: 14 When does the above apply? When the s’chach was placed below [the exposed frame of] the roof. If, however, the s’chach was placed upon the wood or the beams, then even if there was less than three handbreadths’ space between [the beams], [the sukkah] is valid. We do not apply the principle of lavud29 and regard all the pieces of wood as joined, and thus they would be considered as one piece of wood that was invalid as s’chach and wider than four handbreadths, and hence would disqualify the sukkah, as will be explained in sec. 632.30 The reason [we do not follow this principle] is that the valid s’chach that is placed between one piece of wood and another disrupts their [halachic] continuity. The principle of lavud can apply only when nothing interposes between the neighboring entities. ‫ ַאף ַﬠל ִפּי ֶשֵׁהן ְסמוִּכין ֶזה‬,‫ ֲאָבל ִאם ְמַסֵכּ ַﬠל ַגֵּבּי ָהֵﬠִצים אוֹ ַהקּוֹרוֹת‬,‫יד ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשְׁמַּסֵכּ ַתַּחת ַהָגּג‬ ‫ ֶשִׁיְּצָט ְרפוּ ָכּל ָהֵﬠִצים ְוִיְהיוּ ֶנְחָשִׁבין ְכֵּﬠץ‬29‫ ְוֵאין אוְֹמ ִרים ָכּאן ָלבוּד‬,‫ָלֶזה ְבָּפחוֹת ִמְשּׁ ָשׁה ְטָפִחים – ֲהֵרי זוֹ ְכֵּשָׁרה‬ ‫ ֶשֵׁכּיָון‬30,‫סא‬,‫ֶאָחד ָרָחב ִמְסָּכ ַהָפּסוּל יוֵֹתר ֵמַא ְרָבָּﬠה ְטָפִחים ֶשׁהוּא פּוֵֹסל ֶאת ַהֻסָּכּה ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תרל"ב‬ ‫סב ְוֵאין אוְֹמ ִרים ָלבוּד ֶאָלּא ִאם ֵכּן ֵאין שׁוּם‬,‫ֶשְׁסָּכ ָכֵּשׁר ֻמָנּח ֵבּין ֵﬠץ ַלֲחֵבירוֹ – הוּא ַמְפִסיק ֵבּיֵניֶהם ֶשׁלּ ֹא ִיְצָט ְרפוּ‬ ‫ָדָּבר ַמְפִסיק ֵבּי ְנַת ִים‬: 15 [The question of] whether [or not] it is permissible to sit under the wood is explained in sec. 631.31 31,‫סג‬:‫טו ְוִאם ֻמָתּר ֵליֵשׁב ַתַּחת ָהֵﬠִצים – ִיְתָבֵּאר ְבִּסיָמן תרל"א‬ 16 [One halachic principle applies in both of the following situations. A person first] placed material that is invalid as s’chach on a sukkah that had no s’chach. He then placed valid s’chach above the invalid material. Finally, he removed the invalid material, leaving only the upper, valid s’chach casting shade on the [floor of the] sukkah. Similarly, a person built the walls of the sukkah below the roof of his house, placed valid s’chach above the roof, and then removed the roof that was under the s’chach. [In both instances, the sukkah] is invalid, because at the time he made the sukkah — i.e., at the time he put the valid s’chach in place, which is the essence of [making] the sukkah — the sukkah was invalid because of the invalid material that covered it [directly]. Afterwards, when he removed this invalid material, he did not perform an act involving the sukkah itself32 to make it acceptable; it was validated

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Shulchan Aruch: Chapter 626 - Laws Relating to Construction of a Sukk...

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[so to speak] as a matter of course, by the removal of the invalid material. The Torah, however, states,33 “Make the Sukkos festival for yourself.” [Implied is that the sukkah must be made.] We may not [use] something which is already made, [but which later became suitable] as a matter of course34 — for the initial act of making, which was invalid, is not considered “making” at all.35 ‫טז ִאם ִהִנּיַח ְסָכ ָפּסוּל ַﬠל ַגֵּבּי ַהֻסָּכּה ֶשׁלּ ֹא ָהָיה ָﬠֶליָה שׁוּם ְסָכ ְוַאַחר ָכּ ִה ִנּיַח ָﬠֶליָה ְסָכ ָכֵּשׁר ַﬠל ַגֵּבּי ְסָכ ַהָפּסוּל‬ ‫ ְוֵכן ָהעוֶֹשׂה ָדְּפנוֹת‬,‫ְוַאַחר ָכּ ֵהִסיר ְסָכ ַהָפּסוּל ֵמַﬠל ַגֵּבּי ַהֻסָּכּה ְו ִנְשַׁאר ְסָכ ָהֶﬠְליוֹן ַהָכֵּשׁר ִבְּלַבדּוֹ ֵמֵצל ַﬠל ַגֵּבּי ַהֻסָּכּה‬ ‫ַהֻסָּכּה ַתַּחת ַגּג ַהַבִּית ְוִה ִנּיַח ְסָכ ָכֵּשׁר ַﬠל ַגֵּבּי ַהָגּג ְוַאַחר ָכּ ֵהִסיר ֶאת ַהָגּג ִמַתַּחת ַהְסָּכ ַהֻמָּנּח ָﬠֶליָה – ֲהֵרי זוֹ‬ ‫ ָה ְיָתה ַהֻסָּכּה ְפּסוָּלה‬,‫ ְדַּה ְינוּ ְבָּשָׁﬠה ֶשִׁה ִנּיַח ְסָכ ַהָכֵּשׁר ֶשׁהוּא ִﬠַקּר ַהֻסָּכּה‬,‫סד ְלִפי ֶשְׁבָּשָׁﬠה ֶשָׁﬠָשׂה ֶאת ַהֻסָּכּה‬,‫ְפּסוָּלה‬ ‫ ְלַהְכִשׁיָרהּ ֶאָלּא ֵמֵאֶליָה‬32‫ ְוַאַחר ָכּ ְכֶּשֵׁהִסיר ֶאת ַהָפּסוּל ל ֹא ָﬠָשׂה ַמֲﬠֶשׂה ְבּגוּף ַהֻסָּכּה‬,‫ֵמֲחַמת ְסָכ ַהָפּסוּל ֶשָׁﬠֶליָה‬ 34,‫סז‬,‫ ְול ֹא ִמן ֶהָﬠשׂוּיסו ֵמֵאָליו‬,"'‫ "ַחג ַהֻסּכּוֹת ַתֲּﬠֶשׂה ְל וגו‬33,‫ ְוַהתּוָֹרה ָאְמָרהסה‬,‫ִנְתַכְּשָּׁרה ַﬠל ְיֵדי ֲהָסַרת ַהְפּסוּל‬ 35,:‫ֶשָׁהֲﬠִשָׂיּה ָה ִראשׁוָֹנה ֶשָׁה ְיָתה ִבְּפסוּל – ֵאיָנהּ ֶנְחֶשֶׁבת ֲﬠִשָׂיּה ְכָּלל‬ 17 When does the above apply? When the disqualifying factor was inherent in the sukkah; for example, in the instance above when valid s’chach was placed over invalid material. In this instance, the sukkah itself — i.e., [what should have been] the valid s’chach — was made in an inherently invalid manner. It could not be called s’chach at all, because some other entity interposed between it and the walls, and [thus] the shade it produces is of no consequence whatever.36 If, however, [the s’chach] is disqualified by an external factor — e.g., one constructed his sukkah under the roof of a house and, after placing s’chach upon it as required by law, removed the roof [of the house] that was above the sukkah — it is valid, even though no action was taken with [the s’chach] itself to make it valid. [The rationale is that] it was disqualified only by an external factor, namely, the roof of the house that cast shade over it; it is not inherently invalid. [On the contrary, the sukkah] was covered as required by law, with valid s’chach placed over its walls. Hence, [the sukkah] becomes valid when this was brought about by a validating action taken with the disqualifying factor; i.e., one removed the wooden pieces of the roof that had been affixed there to create a dwelling and not to generate shade, and hence had been deemed invalid as s’chach. When, however, they have been entirely removed from there, [the s’chach of the sukkah]37 — so, too, even the remaining beams — is now also considered as valid s’chach, as explained [in subsection 12] above. The action is effective in rendering the sukkah valid, because it had been disqualified only by the roof, and something was [since] done to [the roof] to rectify that factor. ,‫ ְכּגוֹן ְבּ ִנדּוֹן ֶשָׁאַמ ְרנוּ ֶשִׁה ִנּיַח ְסָכ ַהָכֵּשׁר ַﬠל ַגֵּבּי ַהָפּסוּל‬,‫יז ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ֶשְׁפּסוּל ַהֻסָּכּה ָהָיה ֵמֲחַמת ַﬠְצָמהּ‬ ‫ ֶשֵׁאינוֹ ִנְקָרא ְסָכ ְכָּלל ֵכּיָון ֶשֵׁיּשׁ ָדָּבר ַמְפִסיק ֵבּינוֹ‬,‫ֶשׁגּוּף ַהֻסָּכּה ְדַּה ְינוּ ְסָכ ַהָכֵּשׁר ַנֲﬠָשׂה ִבְּפסוּל ֵמֲחַמת ַﬠְצמוֹ‬ 36,‫סח‬.‫ ֶשֲׁהֵרי ֵאין ִצלּוֹ מוִֹﬠיל ְכּלוּם‬,‫ְלַהְדָּפנוֹת‬ ‫ ְכּגוֹן ָהעוֶֹשׂה ֻסָכּתוֹ ַתַּחת ַגּג ַהַבּ ִית ְוַאַחר ֶשִׁסְּכָּכהּ ְכִּהְלָכָתהּ‬,‫ֲאָבל ִאם ְפּסוּל ַהֻסָּכּה הוּא ֵמֲחַמת ָדָּבר ַאֵחר ַהפּוֵֹסל אוָֹתהּ‬ ‫ ֵכּיָון ֶשֵׁאין ְפּסוָּלה‬,‫ֵהִסיר ֶאת ַהָגּג ֵמַﬠל ַגֵּבּי ַהֻסָּכּה – ֲהֵרי זוֹ ְכֵּשָׁרהסט ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָﬠָשׂה ַמֲﬠֶשׂה ְבּגוָּפהּ ְלַהְכִשׁיָרהּ‬ ‫ ֶשֲׁהֵרי ִהיא ְמֻסֶכֶּכת ְכִּהְלָכָתהּ ִבְּסָכ ָכֵּשׁרע ַהֻמָּנּח‬,‫ֶאָלּא ֵמֲחַמת ָדָּבר ַאֵחר ְדַּה ְינוּ ַגּג ַהַבִּית ֶשֵׁמֵּצל ָﬠָליו ְול ֹא ֵמֲחַמת ַﬠְצָמהּ‬ ‫עא ְדַּה ְינוּ ֶשֵׁהִסיר ֶאת ֲﬠֵצי ַהָגּג ֶשָׁהיוּ ְקבוִּﬠין ָשׁם‬,‫ ְלָכ ֵכּיָון ֶשָׁﬠָשׂה ַמֲﬠֶשׂה ַהָכֵּשׁר ְבָּדָבר ַהפּוְֹסָלהּ‬,‫ַﬠל ַגֵּבּי ָדְּפנוֶֹתיָה‬ ‫ – ִנְקָרא ֲﬠֵליֶהם ֵשׁם‬37‫ ְוַﬠְכָשׁו ֶשֱׁהִסיָרן ִמָשּׁם ְלַגְמֵרי‬,‫ וְּלִפיָכ ָהָיה ָﬠֶליָה ֵשׁם ְסָכ ָפּסוּל‬,‫ְלֵשׁם ִדּיָרה ְול ֹא ְלֵשׁם ֵצל‬ ‫עב ְלִפיָכ מוִֹﬠיל ַמֲﬠֶשׂה‬,‫ ַוֲאִפלּוּ ַﬠל ָהֵﬠִצים ַה ִנְּשָׁא ִרים ִנְקָרא ֲﬠֵליֶהם ֵשׁם ְסָכ ָכֵּשׁר ְכּמוֹ ֶשֵׁבַּא ְרנוּ ְלַמְﬠָלה‬,‫ְסָכ ָכֵּשׁר‬ ‫ ֵכּיָון ֶשׁלּ ֹא ָה ְיָתה ְפּסוָּלה ֶאָלּא ֵמֲחַמת ַהָגּג וְּכָבר ָﬠָשׂה בּוֹ ַמֲﬠֶשׂה ַהָכֵּשׁר‬,‫ַהָכֵּשׁר ֶזה ְלַהְכִשׁיר ֶאת ַהֻסָּכּה‬: 18 [Different rules apply] if one did not perform an action to validate the sukkah [by changing] the disqualifying factor itself; e.g., he did not remove the roof entirely

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from the place where it was fixed, but [placed it on hinges, so that] it served as a door, to be opened and closed during the rain. In such a situation, since the roof was not removed entirely, the above action is not sufficient to validate the remaining [supporting] beams and the [s’chach] which was disqualified because of it ([and which was already in place] when the hinged roof38 was not yet opened, but overhung the sukkah). ‫ ֶאָלּא ָﬠָשׂה‬,‫ ְכּגוֹן ֶשׁלּ ֹא ֵהִסיר ֶאת ַהָגּג ְלַגְמֵרי ִמְמּקוֹם ְקִביעוּתוֹ‬,‫יח ֲאָבל ִאם ל ֹא ָﬠָשׂה ַמֲﬠֶשׂה ַהָכֵּשׁר ְבָּדָבר ַהפּוְֹסָלהּ‬ ‫ וְּלִפיָכ ֵאינוֹ‬,‫ ֵכּיָון ֶשׁלּ ֹא ֱהִסירוֹ ִמָשּׁם ְלַגְמֵרי – ֵאין ֶזה ַמֲﬠֶשׂהעג ָגּמוּר‬,‫אוֹתוֹ ְכֵּﬠין ֶדֶּלת ִלְפֹתַּח ְוִלְסֹגּר ְבֵּﬠת ַהֶגֶּשׁם‬ ‫מוִֹﬠיל ְלַהְכִשׁיר ֶאת ָהֵﬠִצים ַה ִנְּשָׁא ִרים ְול ֹא ֶאת ַהֻסָּכּה ֶשׁ ִנְּפְסָלה ֵמַחָמָּתהּ )ְכֶּשֲׁﬠַד ִין ל ֹא ִנְפְתָּחה ַהֶדֶּלת ְוָה ְיָתה ַמֲאֶהֶלת ַﬠל‬ (‫ַהֻסָּכּה‬: 19 When is [the sukkah disqualified] because of this? When the s’chach was placed on the sukkah before he made an opening for the hinged cover38 in the roof — or even after [that opening] was made, except that when the s’chach was put in place, the hinged cover38 was closed and overhung the sukkah. Since the sukkah was constructed [i.e., since the s’chach was put in place] invalidly, the fact that the hinged cover was later opened is not sufficient to render it valid, for no action was taken [to change] the sukkah itself. If, however, at the time one covered the sukkah with s’chach, the hinged roof was open as required by law and did not overhang it, [the sukkah is valid]. Even if it is later closed, and thus the sukkah was disqualified while the hinged roof was closed, the sukkah becomes valid again when the hinged roof is opened. For the sukkah was initially made [i.e., the s’chach was put in place] validly, since the door was then open.39 ‫ אוֹ ֲאִפלּוּ ְלַאַחר ֶשָׁפַּתח ֶאָלּא ֶשִׁבְּשַׁﬠת‬,‫ ַבָּגּג‬38‫יט ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשִׁסֵּכּ ֶאת ַהֻסָּכּה ֹקֶדם ֶשָׁפַּתח ֶאת ַהֶדֶּלת‬ ‫ ְדֵּכיָון ֶשֲׁﬠִשַׂיּת ַהֻסָּכּה ָה ְיָתה ִבְּפסוּל – שׁוּב ֵאין מוִֹﬠיל ָלהּ‬,‫ ְסגוָּרה ְוָה ְיָתה ַמֲאֶהֶלת ַﬠל ַהֻסָּכּה‬38‫ַהִסּכּוּ ָה ְיָתה ַהֶדֶּלת‬ ‫ ֲאָבל ִאם ְבָּשָׁﬠה ֶשִׁסּיְכָּכהּ ָה ְיָתה ַהֶדֶּלת ְפּתוָּחה‬.‫ ֵכּיָון ֶשׁלּ ֹא ָﬠָשׂה ַמֲﬠֶשׂה ְבּגוּף ַהֻסָּכּה‬,‫ַמה ֶשַּׁאַחר ָכּ ָפַּתח ֶאת ַהֶדֶּלת‬ ‫ ִמָכּל ָמקוֹם‬,‫ ַאף ַﬠל ִפּי ֶשַׁאַחר ָכּ ְסָגָרהּ ְו ִנְפְסָלה ַהֻסָּכּה ְבָּשָׁﬠה ֶשַׁהֶדֶּלת ְסגוָּרה‬,‫ְכִּהְלָכָתהּ ְול ֹא ָהְיָתה ַמֲאֶהֶלת ַﬠל ַהֻסָּכּה‬ ‫ ֵכּיָון ֶשְׁתִּחַלּת ֲﬠִשָׂיָּתהּ ָה ְיָתה ְבַּכְשׁרוּת ְבָּשָׁﬠה ֶשַׁהֶדֶּלת ָה ְיָתה‬,‫ְכֶּשׁהוּא פּוֵֹתַח ֶאת ַהֶדֶּלת – ַהֻסָּכּה חוֶֹזֶרת ְלֶהְכֵשָׁרהּ‬ 39,‫עד‬:‫ְפּתוָּחה‬ 20 If this [retractable roof]38 has hinges that enable it to be opened and closed, it completely fits the halachic definition of an entrance and may be closed and opened on Shabbos and the festivals. [Doing so] does not involve the forbidden [labors] of demolishing or building.40 ‫ וֻּמָתּר ְלָסְגָרהּ וְּלָפְתָחהּ ְבַּשָׁבּת ְויוֹם‬,‫ ִצי ִרים ֶשׁסּוֵֹגר וּפוֵֹתַח ָבֶּהםעה – ֲהֵרי ִהיא ְכֶּפַתחעו ָגּמוּר‬38‫כ ְוִאם ֵישׁ ְלֶדֶלת זוֹ‬ 40,‫עז‬:‫ ְוֵאין ָבֶּזה ִמשּׁוּם ִאסּוּר ְסִתיָרה וִּבְנָין‬,‫טוֹב‬ 21 When [the hinged roof] is closed, one must be careful not to sit under it with the intent of fulfilling the mitzvah of the sukkah, for at that time the sukkah is not valid and one does not fulfill his obligation by dwelling in it. ‫עח ְוֵאינוֹ יוֵֹצא ְיֵדי חוָֹבתוֹ‬,‫ ֶשָׁאז ִהיא ְפּסוָּלה‬,‫כא ְוָצ ִרי ֶשׁ ִיָּזֵּהר ֶשׁלּ ֹא ֵיֵשׁב ַתְּחֶתּיָה ְלֵשׁם ִמְצַות ֻסָכּה ְכֶּשִׁהיא ְסגוָּרה‬ ‫ִבּיִשׁיָבה זוֹ‬:

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Shulchan Aruch: Chapter 627 - Laws Relating to One who Sleeps in a S...

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Shulchan Aruch: Chapter 627 - Laws Relating to One who Sleeps in a Sukkah By Rabbi Schneur Zalman of Liadi

SECTION 627 Laws Relating to One who Sleeps in a Sukkah. (1–7) ‫סימן תרכז ִדּין ַהָיֵּשׁן ַבֻּסָּכּה וּבוֹ ז' ְסִﬠיִפים‬: 1 One1 is required to dwell [directly] under the space of the s’chach; i.e., there should no other shelter (ohel)2 intervening between the person and the s’chach. In this manner, he will be dwelling in the shade of the sukkah and not in the shade of [another] shelter. The term ohel is used only for a [structure] that is [at least]3 ten handbreadths4 above the ground.5 Even if it has no walls, it is forbidden to dwell under it.6 Therefore a person who sleeps in a sukkah under a bed that is ten handbreadths high has not fulfilled his obligation.7 ‫ב ְכֵּדי ֶשׁ ִיְּהֶיה יוֵֹשׁב ְבֵּצל ֻסָכּה ְול ֹא ְבֵּצל‬, ‫ ַאֵחר ַמְפִסיק ֵבּינוֹ ְלַהְסָּכ‬2‫ ֵליֵשׁב ַתַּחת ֲא ִויר ַהְסָּכ א ֶשׁלּ ֹא ְיֵהא ֹאֶהל‬1 ‫א ָצ ִרי‬ ‫ ְוַאף ַﬠל ִפּי ֶשֵׁאין לוֹ ְדָּפנוֹתו ָאסוּר‬5,‫ה‬,‫ ִמן ָהָאֶרץ‬4,‫ ָגּבוַֹהּ ֲﬠָשָׂרה ְטָפִחיםד‬3‫ג ְוֵאינוֹ ִנְקָרא ֹאֶהל ֶאָלּא ָדָּבר ֶשׁהוּא‬,‫ֹאֶהל‬ 7:‫ ְלִפיָכ ַהָיֵּשׁן ַתַּחת ַהִמָּטּה ַבֻּסָּכּהז ִאם ִהיא ְגּבוָֹה]ה[ ֲﬠָשָׂרה ְטָפִחיםח – ל ֹא ָיָצא ְיֵדי חוָֹבתוֹ‬6,‫ֵליֵשׁב ַתְּחָתּיו‬ 2 Similar laws apply if one sleeps under a slanting canopy that surrounds a bed. If the highest part8 of the canopy over the bed is a handbreadth wide and is not slanted, but spread out horizontally, one has not fulfilled his obligation. This is the case, for example, if the beam upon which [the canopy] hangs and over which it is spread is a handbreadth wide and [is] ten handbreadths from the ground, even though it is not ten handbreadths above the bed on which the person is lying. Since any roof that is a handbreadth wide and ten handbreadths above the ground is defined as an ohel, this person is not sleeping under the shade of the sukkah, but under the shade of the ohel.9 ‫יג ְדַּה ְינוּ ֶשֹׁרַחב ֶטַפח ִמֶמּנּוּ‬,‫ ֶטַפח‬8,‫יא ִאם ֵישׁ ָלהּ ַגּגיב‬,‫ב ְוֵכן ַהָיֵּשׁן ַתַּחת ַהִכָּלּהט ַהְפּרוָּסה ְסִביבוֹת ַהִמָּטּהי ְבִּשׁפּוַּﬠ‬ ‫ ְוֵישׁ‬,‫יד ְכּגוֹן ֶשַׁהְכּלוָֹנס ֶשׁהוּא ָתּלוּי בּוֹ וְּפרוָּסה ַﬠל ַגָּבּיו ֵישׁ בּוֹ ֹרַחב ֶטַפח‬,‫ָפּרוּס ְבּ ֹיֶשׁר ַﬠל ַגֵּבּי ַהִמָּטּה ְול ֹא ְבִּשׁפּוַּﬠ‬ ‫טז ַאף ַﬠל ִפּי ֶשִׁמֶּמּנּוּ ַﬠד ַהִמָּטּה ֶשָׁיֵּשׁן ָﬠֶליָה ֵאין ָשׁם ֲﬠָשָׂרה ְטָפִחים – ַאף‬,‫ֲﬠָשָׂרה ְטָפִחיםטו ִמן ַגּג ֶטַפח ֶזה ַﬠד ָהָאֶרץ‬ ‫ ְו ִנְמָצא ֶשֵׁאינוֹ ָיֵשׁן ְבֵּצל‬,‫ ֶשָׁכּל ַגּג ֶטַפח ַהָגּבוַֹהּ ֲﬠָשָׂרה ְטָפִחים ִמן ָהָאֶרץ – ִנְקָרא ֹאֶהל‬,‫ַﬠל ִפּי ֵכן ל ֹא ָיָצא ְיֵדי חוָֹבתוֹ‬ 9:‫ֻסָכּה ֶאָלּא ְבֵּצל ֹאֶהל‬ 3 [In certain instances, stringency is required] even when [the canopy] does not have a roof that is a handbreadth wide. If within three handbreadths of the roof, there is a part that is a handbreadth wide — i.e., if as [the canopy descends and] spreads out from the beam on either side, there is a horizontal span of a handbreadth within three handbreadths of the beam — it is forbidden to sleep under it,6 even when one is not [lying] directly under that handbreadth (see the end of sec. 631).10 [The rationale is that] any space within three handbreadths is governed by the principle of lavud,11 [according to which the entire space is considered as if on the 12/20/2020, 1:05 PM

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same level]. Thus it is as if the roof of the canopy was a handbreadth wide. And whenever a [structure] has a roof that is a handbreadth wide, that entire [structure] is called an ohel — and this now interposes between the person and the s’chach. ‫יז ְדַּה ְינוּ ְלַאַחר ֶשָׁיּ ְרָדה ֵמַﬠל ַהְכּלוָֹנס‬,‫ ִאם ֵישׁ ְבָּפחוֹת ִמְשּׁ ָשׁה ְטָפִחים ָסמוּ ַלָגּג ֹרַחב ֶטַפח‬,‫ג ַוֲאִפלּוּ ֵאין ָלהּ ַגּג ֶטַפח‬ ‫ ֲאִפלּוּ ֶשׁלּ ֹא‬6‫ִמָכּאן וִּמָכּאן ְו ִנְתַרֲחבוּ ֶטַפח ֵאין ָשׁם ִמן ֶטַפח ֶזה ַﬠד ַהְכּלוָֹנס ְשׁ ָשׁה ְטָפִחים ְבּ ֹיֶשׁר – ָאסוּר ִליֹשׁן ַתְּחָתּיו‬ ‫ וְּכִאלּוּ ֵישׁ ְבַּגָגּהּ ֹרַחב‬11,‫ ְלִפי ֶשָׁכּל ָפּחוֹת ִמְשּׁ ָשׁה ְטָפִחים הוּא ְכָּלבוּדיט‬,(10,‫ְכֶּנֶגד ֶטַפח ֶזה )ַﬠֵיּן סוֹף ִסיָמן תרל"איח‬ ‫כא ְוִנְמָצא ֹאֶהל ַמְפִסיק ֵבּינוֹ ְלַהְסָּכ‬,‫כ ְוָכל ָדָּבר ֶשֵׁיּשׁ לוֹ ַגּג ָרָחב ֶטַפח ֻכּלּוֹ ִנְקָרא ֹאֶהל‬,‫ֶטַפח‬: 4 [The following rules apply if a person] spreads a sheet over a kinof; i.e., he affixes [horizontal] rods (klonsos) to [connect the tops of] the four bedposts (kundasin) that extend from [the corners of] the bed12 and spreads a sheet over them. It is forbidden by Rabbinic decree to sleep under it6 even if the tops of these bedposts are less than ten handbreadths above the ground,5 because the sheet spread over the bed [serves as] a horizontal roof that is [more than] a handbreadth wide. ‫ וַּמ ִנּיַח ְכּלוֹ ְנסוֹת ִמֶזּה‬12‫כב ְדַּה ְינוּ ַא ְרָבָּﬠה קוּ ְנָדִּסין ַהבּוְֹלִטין ֵמַא ְרַבַּﬠת ַרְגֵלי ַהִמָּטּה‬,‫ד ִמי ֶשֵׁפֵּרס ָסִדין ַﬠל ַגֵּבּי ִקינוֹף‬ ‫ ֲאִפלּוּ ִאם ָראֵשׁי קוּ ְנָדִּסין ֵאלּוּ ֵאיָנן ְגּבוִֹהין‬6,‫כד‬,‫ָלֶזה וּפוֵֹרס ֲﬠֵליֶהן ָסִדיןכג – ָאסוּר ִליֹשׁן ַתְּחָתּיו ִמִדְּבֵרי סוְֹפ ִרים‬ ‫ ְדַּה ְינוּ ַהָסִּדין ֶשָׁפּרוּס ַﬠל ַגָּבּיו ִמְלַמְﬠָלה‬,‫ ֵכּיָון ֶשֵׁיּשׁ ָלֶהם ַגּג ָרָחב ֶטַפח ַבּ ֹיֶּשׁר‬5,‫ֲﬠָשָׂרה ְטָפִחיםכה ִמן ָהָאֶרץ‬:

Fig. 7: The frame (kinof) of this canopy bed is described in sec. 627:4. 5 [Different rules apply,] however, if a sheet is spread over a rod connecting [the top of] one post that projects from the middle of the head of the bed and the opposite post that projects from [the middle of] the foot of the bed.13 [See fig. 8.] Since the sheet is spread at a [sharp] incline and does not have a level roof that is one handbreadth wide, it is permitted to sleep under it provided the rod is less than ten handbreadths above the bed.5 If it is ten handbreadths above the bed, it is forbidden to sleep6 below the sheet.14 ‫ וַּמִנּיַח ְכּלוָֹנס ִמֶזּה ָלֶזה‬13‫ה ֲאָבל ִאם קוְּנָדּס ֶאָחד בּוֵֹלט ְבֶּאְמַצע ַהִמָּטּה ְמַרֲאשׁוֶֹתיָה ְוַהֵשִּׁני בּוֵֹלט ְכֶּנְגדּוֹ ְבַּמ ְרְגּלוֶֹתיָה‬ 12/20/2020, 1:05 PM

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‫ ְוהוּא ֶשֵׁאין‬,‫כו ֵכּיָון ֶשַׁהָסִּדין ָפּרוּס ְבִּשׁפּוַּﬠ ְוֵאין לוֹ ַגּג ָרָחב ֶטַפחכז ְבּ ֹיֶשׁרכח – ֻמָתּר ִליֹשׁן ַתְּחָתּיו‬,‫וּפוֵֹרס ָﬠָליו ָסִדין‬ ‫ ַתַּחת‬6‫שׁן‬ ֹ ‫ ֲאָבל ִאם הוּא ָגּבוַֹהּ ֲﬠָשָׂרה ְטָפִחים ִמן ַהִמָּטּה* – ָאסוּר ִלי‬5,‫ל‬,‫ַהְכּלוָֹנס ָגּבוַֹהּ ֲﬠָשָׂרה ְטָפִחיםכט ִמן ַהִמָּטּה‬ 14,‫לא‬:‫ַהָסִּדין‬ * ‫ ַהי ְנוּ ְלִפי ֶשַׁהְכּלוֹנָס ֶשַׁהִכָּלּה ְפּרוָּסה‬,‫וַּמה ֶשַּׁבִּכָּלּה מוְֹדִדין ָהֲﬠָשָׂרה ְטָפִחים ִמן ָהָאֶרץלב ְוָכאן מוְֹדִדין אוָֹתן ִמן ַהִמָּטּה‬ ‫ ֲאָבל ָכּאן ַהְכּלוֹנָס ָקבוַּﬠ ְבּקוּ ְנָדִּסין ַהבּוְֹלִטין ִמן ַהִמָּטּה‬,‫ַﬠל ַגָּבּהּ ֵאינֶנּוּ ָקבוַּﬠ ַבִּמָּטּה ְוִאם ִתּנֵָּטל ַהִמָּטּה ל ֹא ִתּנֵָּטל ַהִכָּלּה‬ ‫לג ַﬠיּן ֵ ָשׁם ַהַטַּﬠם‬,‫ ְוַטַﬠם ְלִחלּוּק זֶה יְִתָבֵּאר ְבּסוֹף ִסיָמן תר"ל‬,‫ ְוִאם ִתּנֵָּטל ַהִמָּטּה י ִנֵָּטל ַהָסִּדין‬.

Fig. 8: Here, the vertical posts (naklitin) are connected by a single, narrow, horizontal rod (klonas). See sec. 627:5. 6 It is permitted to hang fabrics and sheets with designs in a sukkah as decorations,15 both on the walls or under the s’chach.14 These hangings are subject to contracting ritual impurity and [thus] are not acceptable for s’chach, as will be explained in sec. 629[:1]. Nevertheless, [even] a four-handbreadth piece of such fabric does not disqualify the sukkah, as is done by other materials that are invalid as s’chach, as will be explained in sec. 632.16

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Moreover, it is even permitted to sit directly below these [decorative hangings].17 Although they are more than ten handbreadths from the ground, they are not considered as an ohel that interposes between the person and the s’chach, because they are subservient to the s’chach: they were hung for its sake, in order to decorate it. Furthermore, since they were not hung for the purpose of shade, they are not considered as s’chach at all. Hence, they do not disqualify the sukkah as unacceptable s’chach would, and it is permitted to sit under them, because they are subservient18 to the s’chach. When does the above apply? When they are within four handbreadths of the s’chach,5 for then they are subservient to it. If, however, they are positioned [lower] than four handbreadths from the s’chach, they are not considered as subservient to it and they disqualify the sukkah, as is the case with other materials that are invalid as s’chach, as will be explained in sec. 632.17 Material that is invalid as s’chach does not disqualify a sukkah unless it measures four handbreadths19 [or more]. If there are less than four handbreadths, one may even sit under it. Nevertheless, one should be careful not to hang the decorations [lower] than four handbreadths from the s’chach, even if they measure less than four handbreadths. This [safeguard] was ordained lest one use [decorations] that are four handbreadths in size, in which instance it would be forbidden to sit under them.6 ‫לד ֵבּין ַתַּחת‬,‫ ֵבּין ְסִביב ַהְכָּתִלים‬15,‫ו ֻמָתּר ִלְפֹרס ַבֻּסָּכּה ְקֶרִמים ַהְמֻצָיּ ִרים וְּסִדי ִנין ַהְמֻצָיּ ִרים ְכֵּדי ְלָנאוָֹתהּ‬ ‫ ְוַאף ַﬠל ִפּי ֶשֵׁהן ְמַקְבִּלין ֻטְמָאה וְּפסוִּלין ְלִסכּוּ לו ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תרכ"טלז – ַאף ַﬠל ִפּי ֵכן ֵאין‬14,‫לה‬, ‫ַהְסָּכ‬ 16,‫לט‬.‫ וְּכמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תרל"ב‬,‫פּוְֹסִלין ֶאת ַהֻסָּכּה ְבַּא ְרָבָּﬠה ְטָפִחיםלח ְכּ ִדין ְסָכ ָפּסוּל‬ ‫ ַאף ַﬠל ִפּי ֶשֵׁהן ְגּבוִֹהין ֲﬠָשָׂרה ְטָפִחים ִמן ָהָאֶרץ – ֵאיָנן ֲחשׁוִּבין‬17,‫ְול ֹא עוֹדמ ֶאָלּא ֶשֻׁמָּתּר ֲאִפלּוּ ֵליֵשׁב ַתְּחֵתּיֶהן ַמָמּשׁ‬ ‫מב ְועוֹד ֶשָׁכּל‬,‫מא ֵכּיָון ֶשַׁנֲּﬠשׂוּ ְלֹצֶר ַהְסָּכ ְדַּה ְינוּ ְלָנאוֹתוֹ‬, ‫ ְלִפי ֶשֵׁהן ְבֵּטִלים ְלַגֵבּי ַהְסָּכ‬, ‫ֹאֶהל ְלַהְפִסיק ֵבּינוֹ ְלַהְסָּכ‬ ‫ ְלִפי‬,‫ וֻּמָתּר ֵליֵשׁב ַתְּחֵתּיֶהן‬,‫מד וְּלָכ ֵאין פּוְֹסִלין ֶאת ַהֻסָּכּה ִמשּׁוּם ְסָכ ָפּסוּל‬,‫ֶשׁלּ ֹא ַנֲﬠָשׂה ְלֵצלמג ֵאין ֵשׁם ְסָכ ֲﬠֵליֶהם‬ ‫מה‬. ‫ ְלַגֵבּי ַהְסָּכ‬18‫ֶשֵׁהן ְבֵּטִלין‬ ‫ ֲאָבל ִאם ֵהם ֻמְפָלִגין ִמֶמּנּוּ‬,‫ ְוָאז ֵהן ְבֵּטִלין ֶאְצלוֹ‬5, ‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשֵׁהן ְסמוִּכין ְבּתוֹ ַא ְרָבָּﬠה ְטָפִחים ְלַהְסָּכ‬ ‫מז ְוַﬠל ֶדֶּר ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן‬,‫ וּפוְֹסִלין ֶאת ַהֻסָּכּהמו ְכִּדין ְסָכ ָפּסוּל‬,‫ַא ְרָבָּﬠה ְטָפִחים – ֵאיָנן ְבֵּטִלין ֶאְצלוֹ‬ 17,‫מח‬.‫תרל"ב‬ ‫ ֲאָבל ִאם ֵאין בּוֹ‬19‫ ַאף ַﬠל ִפּי ֶשְׁסָּכ ָפּסוּל ֵאינוֹ פּוֵֹסל ֶאת ַהֻסָּכּה ֶאָלּא ִאם ֵכּן ֵישׁ בּוֹ ַא ְרָבָּﬠה ְטָפִחים‬,‫וִּמָכּל ָמקוֹם‬ ‫מט ַאף ַﬠל ִפּי ֵכן ֵישׁ ִלָזֵּהר ֶשׁלּ ֹא ְלַה ְרִחיק נוֵֹיי ַהֻסָּכּה ִמן ַהְסָּכ ַא ְרָבָּﬠה‬,‫ַא ְרָבָּﬠה ְטָפִחים ֻמָתּר ֲאִפלּוּ ֵליֵשׁב ַתְּחָתּיו‬ ‫ ֶשָׁאז ָאסוּר ֵליֵשׁב‬,‫נא ְגֵּזָרה ֶשָׁמּא ִיְהֶיה ָבֶּהן ַא ְרָבָּﬠה ְטָפִחים‬,‫ְטָפִחיםנ ַאף ַﬠל ִפּי ֶשֵׁאין ָבֶּהן ַא ְרָבָּﬠה ְטָפִחים‬ 6,‫נב‬:‫ַתְּחֵתּיֶהן‬ 7 All the above applies to decorations of the sukkah. If an object is hung under the s’chach for purposes other than decorating the sukkah, [different laws apply,] as will be explained in sec. 629.20 20:‫נג ַﬠֵיּן ָשׁם‬,‫ ֲאָבל ִאם ֵפֵּרס ַתַּחת ַהְסָּכ ָדָּבר ֶשֵׁאינוֹ נוֹי ַלֻסָּכּה – ִיְתָבֵּאר ְבִּסיָמן תרכ"ט‬,‫ז ְוָכל ֶזה ְבּנוֵֹיי ַהֻסָּכּה‬

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Shulchan Aruch: Chapter 628 - Laws Relating to a Sukkah [Constructed...

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Shulchan Aruch: Chapter 628 - Laws Relating to a Sukkah [Constructed] Under another Sukkah By Rabbi Schneur Zalman of Liadi

SECTION 628 Laws Relating to a Sukkah [Constructed] Under another Sukkah. (1–9) ‫סימן תרכח ִדּיֵני ֻסָכּה ֶשַׁתַּחת ֻסָכּה וּבוֹ ט' ְסִﬠיִפים‬: 1 [The following laws apply when] one sukkah [is constructed] under another sukkah,1 i.e., the s’chach of the lower sukkah is the floor of the upper sukkah. [See fig. 9, p. 270.] If there are at least ten handbreadths — the minimum acceptable height for a sukkah, as will be explained in sec. 6332 — between the lower s’chach and the upper s’chach, and [the floor of] the upper [sukkah is strong enough to support a person who] uses it [together with his] pillows and mattresses without falling into the lower sukkah, the upper sukkah is valid and the lower sukkah is invalid. [This concept is derived1 from] the verse,3 “And you shall dwell in sukkos (‫)בסוכת‬.” [This word is written] without a vav [in the third syllable],4 implying [that one must dwell under] one sukkah and not under two levels of s’chach. If, however, it is impossible for [the floor of] the upper [sukkah to support a person together with his] pillows and mattresses even with difficulty, the upper sukkah is not fit to be dwelt in even temporarily. Since it cannot [support a person together with his] pillows and mattresses even with difficulty, it is not called a sukkah at all.5 Hence, the lower sukkah is not considered a sukkah beneath a sukkah and thus is not disqualified by it. Similarly, if the upper sukkah is less than ten handbreadths high or the sunlit area [of its floor] exceeds its shaded area,6 it is not called a sukkah at all [and hence does not] disqualify the lower sukkah. ‫ב ִאם ֵישׁ ֵבּין ְסָכ ַהַתְּחתּוֹן ִלְסָכ ָהֶﬠְליוֹן‬,‫ ֶשְׁסָּכָכהּ ֶשׁל ַתְּחתּוָֹנה ִהיא ַק ְרָקִﬠיָתהּ ֶשׁל ֶﬠְליוָֹנה‬1,‫א ֻסָכּה ֶשַׁﬠל ַגֵּבּי ֻסָכּהא‬ ‫ ְוָיכוֹל ְלִהְשַׁתֵּמּשׁ ָבֶּﬠְליוָֹנה ְבָּכ ִרים‬2,‫ה‬,‫ג ֶשֶׁזּהוּ ִשׁעוּר ֶהְכֵשׁר ֹגַּבהּ ַהֻסָּכּהד ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תרל"ג‬,‫ֲﬠָשָׂרה ְטָפִחים‬ ‫ ָחֵסר‬,"'‫ "ַבֻּסֹּכּת ֵתְּשׁבוּ וגו‬3,‫ ֶשֶׁנֱּאַמרז‬1,‫וְּכָסתוֹתו ְול ֹא ִתֹּפּל ַבֻּסָּכּה ַהַתְּחתּוָֹנה – ָהֶﬠְליוָֹנה ְכֵּשָׁרה ְוַהַתְּחתּוָֹנה ְפּסוָּלה‬ ‫ח‬.‫ ְול ֹא ַתַּחת ְשֵׁני ְסָכִכים‬,‫ ַמְשָׁמע ֻסָכּה ַאַחת‬4,‫וא"ו ְשִׁנָיּה‬ ‫ט ֵכּיָון ֶשָׁהֶﬠְליוָֹנה ֵאיָנהּ ְראוָּיה ְכָּלל ֲאִפלּוּ‬,‫ֲאָבל ִאם ֵאינוֹ ָיכוֹל ְלִהְשַׁתֵּמּשׁ ְבָּכ ִרים וְּכָסתוֹת ָבֶּﬠְליוָֹנה ֲאִפלּוּ ַﬠל ְיֵדי ַהְדָּחק‬ 5,‫יא‬,‫י ֶשֲׁהֵרי ֲאִפלּוּ ַﬠל ְיֵדי ַהְדָּחק ֵאינוֹ ָיכוֹל ְלִהְשַׁתֵּמּשׁ ָבּהּ ְבָּכ ִרים וְּכָסתוֹת – ֵאיָנהּ ִנְקֵראת ֻסָכּה ְכָּלל‬,‫ְלִדיַרת ַא ְרַﬠי‬ ‫ ְוֵאיָנהּ פּוֶֹסֶלת ֶאת ַהַתְּחתּוָֹנה ִמשּׁוּם ֻסָכּה ֶשַׁתַּחת ֻסָכּה‬. ‫ – ֵאיָנהּ ִנְקֵראת ֻסָכּה ְכָּלל ִלְפֹסל ֶאת‬6,‫יב אוֹ ֶשַׁחָמָּתהּ ְמֻרָבּה ִמִצָּלָּתהּיג‬,‫ְוֵכן ִאם ָהֶﬠְליוָֹנה ֵאיָנהּ ְגּבוָֹהה ֲﬠָשָׂרה ְטָפִחים‬ ‫ַהַתְּחתּוָֹנה‬:

12/20/2020, 1:05 PM

Shulchan Aruch: Chapter 628 - Laws Relating to a Sukkah [Constructed...

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Fig. 9: See sec. 628:1. 2 Therefore, [in the latter situations,] if the shaded part of the lower [sukkah]

12/20/2020, 1:05 PM

Shulchan Aruch: Chapter 628 - Laws Relating to a Sukkah [Constructed...

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exceeds its sunlit area without including the shadow cast by the upper s’chach, [the lower sukkah] is valid without question, even if the s’chach of the upper sukkah is more than 20 cubits7higher than the floor of the lower sukkah. [Theoretically, this situation could present a problem,] because the s’chach of the upper sukkah is invalid for the lower sukkah, being more than 20 cubits [above ground level].7 Here, then, is a situation in which material that is invalid as s’chach is casting a shadow over the lower sukkah, and, as explained in sec. 626[:2-3], material that is invalid as s’chach disqualifies valid s’chach that is placed under it.8 Nevertheless, in this instance, the lower sukkah is valid, even if the shadow cast by the upper s’chach exceeds the sunlit area [on the ground]. For the principle that invalid material disqualifies the valid s’chach below it applies only when the invalid material is inherently unsatisfactory; e.g., it is still connected to the ground or it is susceptible to contracting ritual impurity. When, however, the s’chach is inherently valid but is rendered unacceptable by an external factor — for example, by being situated more than 20 cubits above [ground level] — it does not disqualify the valid s’chach that is below it, for it is inherently suitable for use as s’chach for the lower sukkah. ‫ ֲאִפלּוּ ִאם‬,‫ ָאז ִהיא ְכֵּשָׁרה ְבָּכל ִﬠ ְנָין‬,‫ב ְלִפיָכ ִאם ַהַתְּחתּוָֹנה ִהיא ִצָלָּתהּ ְמֻרָבּה ֵמַחָמָּתהּ ְבִּלי ֵצרוּף ֵצל ְסָכ ָהֶﬠְליוָֹנה‬ ‫טו ְוַאף ַﬠל ִפּי ֶשְׁסָּכ ָהֶﬠְליוָֹנה הוּא ָפּסוּל ַלֻסָּכּה‬.‫ ִמַקּ ְרָקִﬠית ַהַתְּחתּוָֹנה‬7,‫ְסָכ ָהֶﬠְליוָֹנה ָגּבוַֹהּ יוֵֹתר ֵמֶﬠְשׂ ִרים ַאָמּהיד‬ ‫ וְּכָבר ִנְתָבֵּאר ְבִּסיָמן תרכ"וטז‬,‫ ְו ִנְמָצא ֶשְׁסָּכ ָפּסוּל ֵמֵצל ַﬠל ַהַתְּחתּוָֹנה‬,‫ַהַתְּחתּוָֹנה ִמְפֵּני ֶשׁהוּא ְלַמְﬠָלה ֵמֶﬠְשׂ ִרים ַאָמּה‬ ‫ ֲאִפלּוּ ִאם ְסָכ ָהֶﬠְליוֹן ִצָלָּתהּ ְמֻרָבּה‬,‫ – ַאף ַﬠל ִפּי ֵכן ַהַתְּחתּוָֹנה ְכֵּשָׁרה‬8‫ֶשָׁכּל ְסָכ ָפּסוּל פּוֵֹסל ְסָכ ָכֵּשׁר ֶשַׁתְּחָתּיו‬ ‫ ְכּגוֹן ְמֻחָבּר אוֹ‬,‫יז ֶשׁלּ ֹא ָאְמרוּ ֶשְׁסָּכ ָפּסוּל פּוֵֹסל ְסָכ ָכֵּשׁר ֶשַׁתְּחָתּיו ֶאָלּא ִבְּסָכ ֶשִׁפּסּוּלוֹ הוּא ֵמֲחַמת ַﬠְצמוֹ‬,‫ֵמַחָמָּתהּ‬ ‫ ְכּגוֹן ֶשֻׁמָּנּח ְלַמְﬠָלה‬,‫ ֲאָבל ְסָכ ֶשָׁכֵּשׁר ֵמֲחַמת ַﬠְצמוֹ ֶאָלּא ֶשָׁדָּבר ַאֵחר גּוֵֹרם לוֹ ִלְפֹסל‬,‫ָדָּבר ֶשָׁראוּי ְלַקֵבּל ֻטְמָאה‬ ‫יט‬:‫יח ֵכּיָון ֶשׁהוּא ְבַּﬠְצמוֹ ָראוּי ְלִסכּוּ ַבֻּסָּכּה ֶשַׁתְּחָתּיו‬,‫ֵמֶﬠְשׂ ִרים ַאָמּה – ֵאינוֹ פּוֵֹסל ְסָכ ָכֵּשׁר ֶשַׁתְּחָתּיו‬ 3 [A different rule applies,] however, when the shade [on the floor] of the lower sukkah does not exceed its sunlit area1 unless the s’chach of the upper sukkah is also taken into account. [In such a situation,] if the s’chach of the upper sukkah is more than 20 cubits from the floor of the lower sukkah, the lower sukkah is invalid, for invalid material9 cannot be counted together with valid s’chach to make up the required measure. ‫ ִאם ְסַכ ָהֶﬠְליוָֹנה הוּא ְלַמְﬠָלה‬,‫ ֶאָלּא ַﬠל ְיֵדי ֵצרוּף ֵצל ְסַכ ָהֶﬠְליוָֹנה‬1‫ג ֲאָבל ִאם ַהַתְּחתּוָֹנה ֵאין ִצָלָּתהּ ְמֻרָבּה ֵמַחָמָּתהּ‬ ‫ ִמְצָטֵרף ִלְסָכ ָכֵּשׁר ְלַהְשִׁלים ִלְכִשׁעוּר‬9‫כ ֶשֵׁאין ְסָכ ָפּסוּל‬,‫ֵמֶﬠְשׂ ִרים ַאָמּה ִמַקּ ְרָקִﬠית ַהַתְּחתּוָֹנה – ַהַתְּחתּוָֹנה ְפּסוָּלה‬: 4 If a sukkah constructed upon a wagon or upon a boat10 cannot withstand ordinary land winds,11 it is invalid.12 A person who dwells in it — even when there is no wind at all — does not fulfill his obligation, because it is not deemed a dwelling at all.13 However, if [the sukkah] could withstand the winds common on land, then even if it could not withstand the winds common at sea, one fulfills his obligation, even if he dwells in it while the ship is at sea. [The rationale is that] a sukkah does not have to be a permanent dwelling (which is fit to live in for an extended period), but a temporary dwelling.14 – 11‫ ִאם ֵאיָנהּ ְיכוָֹלה ַלֲﬠֹמד ְבּרוַּח ְמצוָּיה ְדַּיָבָּשׁה‬10,‫כא‬,‫ד ָהעוֶֹשׂה ֻסָכּתוֹ ְבּר ֹאשׁ ָהֲﬠָגָלה אוֹ ְבּר ֹאשׁ ַהְסִּפיָנה‬ 13,‫כד‬.‫ ְלִפי ֶשֵׁאיָנהּ ִדּיָרה ְכָּלל‬,‫ ְוַהיּוֵֹשׁב ָבּהּ ֲאִפלּוּ ְבָּשָׁﬠה ֶשֵׁאין ָשׁם רוַּח ְכָּללכג – ל ֹא ָיָצא ְיֵדי חוָֹבתוֹ‬12,‫כב‬,‫ְפּסוָּלה‬ ‫כה ְוַהיּוֵֹשׁב ָבּהּ‬,‫ֲאָבל ִאם ְיכוָֹלה ַלֲﬠֹמד ְבּרוַּח ְמצוָּיה ְדַּיָבָּשׁה ַאף ַﬠל ִפּי ֶשֵׁאיָנהּ ְיכוָֹלה ַלֲﬠֹמד ְבּרוַּח ְמצוָּיה ְדָּים – ְכֵּשָׁרה‬ ‫ ֶשַׁהֻסָּכּה ֵאיָנהּ ְצ ִריָכה ִלְהיוֹת ִדּיַרת ֶקַבע )ֶשְׁתֵּהא ְראוָּיה ְלָיִמים‬,‫ֲאִפלּוּ ְבָּשָׁﬠה ֶשַׁהְסִּפיָנה ְמַהֶלֶּכתכו – יוֵֹצא ְיֵדי חוָֹבתוֹ‬ 14,‫כז‬:‫ַה ְרֵבּה( ֶאָלּא ִדּיַרת ֲﬠַראי‬ 5 [If a person] constructs his sukkah on a camel [see fig. 10] or on top of a tree, i.e., 12/20/2020, 1:05 PM

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the treetop serves as the base of the sukkah and he builds walls and places s’chach over them [see fig. 11], it is valid.10 One may not, however, climb up to it on Shabbos or on a festival,15 for [at such times] it is forbidden to make use of any living creature or of any plant connected to the ground,16 as stated in sec. 336.17 We do not override even a shvus18 — which was ordained by the Sages — in order to enable the observance of the mitzvah of sukkah, for the reasons explained in sec. 586[:22].19 ‫כט ְוָﬠָשׂה ָשׁם ְמִחצּוֹת ְוִסֵכּ ַﬠל‬,‫כח ֶשׁר ֹאשׁ ָהִאיָלן הוּא ַק ְרָקִﬠית ֻסָכּתוֹ‬,‫ה ָהעוֶֹשׂה ֻסָכּתוֹ ְבּר ֹאשׁ ַהָגָּמל אוֹ ְבּר ֹאשׁ ָהִאיָלן‬ 10.‫ַגֵּבּיֶהןל – ְכֵּשָׁרה‬ ‫ ְבַּשָׁבּת ְויוֹם טוֹבלב ְכּמוֹ‬16‫ ֶשָׁאסוּר ְלִהְשַׁתֵּמּשׁ ְבַּבֲﬠֵלי ַח ִיּים וִּבְמֻחָבּר ַלַקּ ְרַקע‬15,‫לא‬,‫ְוֵאין עוִֹלין ָלהּ ְבַּשָׁבּת ְויוֹם טוֹב‬ ‫ ִמַטַּﬠם ֶשִׁנְּתָבֵּאר‬,‫ ֶשׁל ִדְּבֵרי סוְֹפ ִרים ִמְפֵּני ִקיּוּם ִמְצַות ֻסָכּה‬18‫ ְוֵאין דּוִֹחין ֲאִפלּוּ ְשׁבוּת‬17,‫לג‬,‫ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן של"ו‬ 19:‫לד ַﬠֵיּן ָשׁם‬,‫ְבִּסיָמן תקפ"ו‬

Fig. 10: See sec. 628:5.

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Fig. 11: See sec. 628:5. 6 Even if the base of the sukkah is on the ground, but the canes of the s’chach are resting on a tree, it is forbidden to enter it on Shabbos or on a festival. This [safeguard] was ordained lest one use the s’chach by placing something on it or hanging something from it. Thus one would be making use of the appendages of a tree, for this is how the s’chach that is leaning on the tree is categorized, and it is forbidden to make use of such an entity on Shabbos or on a festival,20 as stated in sec. 336[:20]. ,‫ו ַוֲאִפלּוּ ִאם ַהֻסָּכּה ִהיא ַﬠל ָהָאֶרץ ֶאָלּא ֶשַׁהָקּ ִנים ֶשׁל ְסָכ ְמֻסָמִּכין ַﬠל ָהִאיָלן – ָאסוּר ִלְכ ֹנס ְלתוָֹכהּ ְבַּשָׁבּת ְויוֹם טוֹב‬ ‫לז ְדַּה ְינוּ‬,‫לה אוֹ ִיְתֶלה בּוֹ שׁוּם ָדָּברלו ְוִנְמָצא ִמְשַׁתֵּמּשׁ ְבִּצְדֵדי ָהִאיָלן‬,‫ְגֵּזָרה ֶשָׁמּא ִיְשַׁתֵּמּשׁ ְבַּהְסָּכ ֶשַׁיִּנּיַח ָשׁם ֲחָפָציו‬ ‫לח‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן של"ו‬20‫ ְוָאסוּר ְלִהְשַׁתֵּמּשׁ בּוֹ ְבַּשָׁבּת ְויוֹם טוֹב‬,‫ַהְסָּכ ֶשָׁסּמוּ ַﬠל ָהִאיָלן ִנְקָרא ִצְדֵדי ָהִאיָלן‬ 7 When did the above apply? In earlier eras, when people would frequently use the s’chach, placing their articles on it and hanging them from it. In the present era, by contrast, when people are not accustomed to doing so, we do not have to take this possibility into account. Hence, permission may be granted to enter [such a sukkah] on Shabbos or on a festival. Nevertheless, as an initial preference, a tree should not 12/20/2020, 1:05 PM

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be used as support for the s’chach, because [for this purpose] one should preferably use only objects that are fit to serve as s’chach, as will be explained in sec. 629[:11]. Note the explanation given there.21 ‫לט ֲאָבל‬,‫ז ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ַבָּיִּמים ָה ִראשׁוֹ ִנים ֶשָׁהיוּ ְר ִגיִלים ְלִהְשַׁתֵּמּשׁ ַבְּסָּכ ְלַהִנּיַח ְוִלְתלוֹת ָשׁם ֶחְפֵציֶהם‬ ‫מ‬.‫ וְּלִפיָכ ֵישׁ ְלַהִתּיר ִלָכֵּנס ְלתוָֹכהּ ְבַּשָׁבּת ְויוֹם טוֹב‬, ‫ַﬠְכָשׁו ֶשֵׁאין ְרִגיִלין ְבָּכ – ֵאין חוְֹשִׁשׁין ְלָכ‬ ‫ ֶשֵׁאין ַמֲﬠִמיִדין ֶאת ַהְסָּכ ְלַכְתִּחָלּה ֶאָלּא ְבָּדָבר ָהָראוּי‬,‫ ְלַכְתִּחָלּה ֵאין ִלְסֹמ ֶאת ַהְסָּכ ַﬠל ָהִאיָלן‬,‫וִּמָכּל ָמקוֹם‬ 21:‫מב ַﬠֵיּן ָשׁם ַהַטַּﬠם‬,‫ְלִסכּוּ מא ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תרכ"ט‬ 8 If the ends of the canes of s’chach are resting on top of a camel, [the sukkah] is invalid, even after the fact, because it has no permanence. Ultimately, the camel will move from [that place] and the s’chach will fall.22 A sukkah constructed on top of a camel was permitted only when the s’chach was placed on walls that were built on the camel and thus the sukkah is carried with the camel. ‫ ֶשֲׁהֵרי ַהָגָּמל‬,‫ ְלִפי ֶשֵׁאין ָלהּ ֶקַבע‬,‫ח ְוִאם ָראֵשׁי ַהָקּ ִנים ֶשׁל ַהְסָּכ ִנְסָמִכים ַﬠל ר ֹאשׁ ַהָגָּמל – ֲאִפלּוּ ְבִּדיֲﬠַבד ְפּסוָּלה‬ ‫ ְול ֹא ִהְכִשׁירוּ ֻסָכּה ְבּר ֹאשׁ ַהָגָּמל ֶאָלּא ִאם ֵכּן ִסֵכּ ַﬠל ַגֵּבּי ְמִחצּוֹת ֶשַׁﬠל ַגֵּבּי‬22,‫מג‬. ‫סוֹפוֹ ֵליֵל ִמָכּאן ְו ִיֹפּל ַהְסָּכ‬ ‫מד ֶשַׁהֻסָּכּה ִמַטְּלֶטֶלת ִﬠם ַהָגָּמל‬,‫ַהָגָּמל‬: 9 [The following rule applies if] a person built part of the base for his sukkah and part of its walls on top of a tree and part of its base and walls on something else, and then placed s’chach on the walls.10 If [the sukkah] is constructed in such a manner that if the tree was removed, it would still stand on the other support without falling,23 one may enter it on Shabbos and on the festivals using a ladder that is not [supported by] the tree. If not [see fig. 12], one may not climb up to it on Shabbos and on the festivals. Since [in the latter instance] it is supported by the tree, a person entering it is making use of the appendages of a tree, as explained above.24 Fig. 12: See sec. 628:9. As evident from this diagram, the leaves of a tree on which a sukkah was built should not cover the s’chach. ‫ט ָהעוֶֹשׂה ִמְקָצת ַק ְרָקִﬠית ֻסָכּתוֹ וִּמְקָצת ָדְּפנוֶֹתיָה ַﬠל ר ֹאשׁ ָהִאיָלן וִּמְקָצת ַק ְרָקִﬠיָתהּ וִּמְקָצת ָדְּפנוֶֹתיָה ַﬠל ָדָּבר ַאֵחרמה‬ 23‫ ִאם ִהיא ֲﬠשׂוָּיה ְבִּﬠְנָין ֶשִׁאם ִיָנֵּטל ָהִאיָלן ִתָּשֵּׁאר ִהיא עוֶֹמֶדת ַﬠל ַהָדָּבר ַאֵחר ְול ֹא ִתֹּפּל‬10,‫מו‬,‫ְוִסֵכּ ַﬠל ַגֵּבּי ַהְדָּפנוֹת‬ ,‫מח ְוִאם ָלאו – ֵאין עוִֹלין ָלהּ ְבַּשָׁבּת ְויוֹם טוֹב‬,‫– ֻמָתּר ַלֲﬠלוֹת ָלהּ ְבַּשָׁבּת ְויוֹם טוֹבמז ְבֻּסָלּם ֶשׁלּ ֹא ַﬠל ֶדֶּר ָהִאיָלן‬ 24,‫מט‬:‫ְדֵּכיָון ֶשְׁסִּמיָכָתהּ ַﬠל ָהִאיָלן – ִנְמָצא ְכֶּשׁ ִנְּכָנס ְלתוָֹכהּ ִמְשַׁתֵּמּשׁ ְבִּצְדֵדי ָהִאיָלן ְכּמוֹ ֶשֵׁבַּא ְרנוּ ְלַמְﬠָלה‬

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Fig. 12: See sec. 628:9. As evident from this diagram, the leaves of a tree on which a sukkah was built should not cover the s’chach.

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Shulchan Aruch: Chapter 629 - What Materials May Be Used as S’chach...

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Shulchan Aruch: Chapter 629 - What Materials May Be Used as S’chach By Rabbi Schneur Zalman of Liadi

SECTION 629 What Materials May Be Used as S’chach. (1–33) ‫סימן תרכט ִמַמּה ָצּ ִרי ִלְהיוֹת ַהְסָּכ וּבוֹ ל"ג ְסִﬠיִפים‬: 1 To be valid for use as s’chach, a substance must: [a] have grown from the ground; [b] be [presently] detached from the ground; and [c] not be susceptible to ritual impurity.1 If [a substance] does not grow from the ground, then even though it is not susceptible to ritual impurity — e.g., unprocessed animal hides, which are not susceptible to ritual impurity, or earth, or metal, even if it was not fashioned into a utensil and [hence] is not susceptible to ritual impurity — it may not be used as s’chach. [The same applies to] any substance that is susceptible to ritual impurity, even though it grows from the ground,1 such as all kinds of food2 even if they were not readied [to actually contract ritual impurity],3 and to all kinds of utensils — even wooden ones — that have a receptacle, and are thus susceptible to ritual impurity.4 [This restriction is derived from] the verse,5 “Make the Sukkos festival for yourself, when you gather from your threshing floor and your winepress.” [Implied6 is that] the verse is speaking of the remnants left on the threshing floor and in the winepress, i.e., straw, stalks, and reeds that can be collected from the threshing floor and the winepress. [The verse is implying that] sukkos should be made of these and of other such things that grow from the ground and are not susceptible to ritual impurity; they should not be made of anything else. ‫ ֲאָבל ִאם ֵאינוֹ צוֵֹמַח‬1,‫ב‬.‫א ֵאין ְמַסְכִּכין ֶאָלּא ְבָּדָבר ֶשׁהוּא צוֵֹמַח ִמן ָהָאֶרץ ְוהוּא ָתּלוּשׁ ִמן ַהַקּ ְרַקעא ְוֵאינוֹ ְמַקֵבּל ֻטְמָאה‬ ‫ד אוֹ ִמיֵני‬,‫ג אוֹ ָﬠָפר‬,‫ ְכּגוֹן עוֹרוֹת ְבֵּהָמה ֶשׁלּ ֹא ֶנֶﬠְבדוּ ֶשֵׁאיָנן ְמַקְבִּלין ֻטְמָאה‬,‫ִמן ָהָאֶרץ ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ְמַקֵבּל ֻטְמָאה‬ ‫ ְוֵכן ָכּל ָדָּבר ֶשָׁראוּי ְלַקֵבּל ֻטְמָאהו ַאף ַﬠל ִפּי ֶשׁהוּא‬,‫ַמָתּכוֹתה ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָﬠָשׂה ֵמֶהן ֵכִּלים ֶשֵׁאיָנן ְמַקְבִּלין ֻטְמָאה‬ ‫ ְוָכל ִמיֵני ֵכִּלים ֲאִפלּוּ ֶשׁל ֵﬠץט ֶשֵׁיּשׁ ָלֶהן ֵבּית‬3,‫ח‬,‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ֻהְכְשׁרוּ‬2,‫ ְכּגוֹן ָכּל ִמיֵני ֳאָכִליןז‬1,‫צוֵֹמַח ִמן ָהָאֶרץ‬ ," ‫ "ַחג ַהֻסֹּכּת ַתֲּﬠֶשׂה ְל ְבָּאְסְפּ ִמָגּ ְרְנ וִּמ ִיְּקֶב‬5,‫ ֶשֶׁנֱּאַמריא‬,‫ – ֵאין ְמַסְכִּכין ָבֶּהן‬4‫ִקבּוּלי ֶשֵׁהן ְמַקְבִּלין ֻטְמָאה‬ ‫ וֵּמֶהן ְוַכיּוֵֹצא‬,‫ ְדַּה ְינוּ ַקִשּׁיןיג אוֹ ִשֹׁבֶּלת ְוָק ִניןיד ֶשׁאוְֹסִפים אוָֹתן ִמן ַהֹגֶּרן ְוַהֶיֶּקב‬6,‫יב‬,‫ִבְּפֹסֶלת ֹגֶּרן ָוֶיֶקב ַהָכּתוּב ְמַדֵבּר‬ ‫טז‬:‫טו ְול ֹא ִמְדָּב ִרים ֲאֵח ִרים‬,‫ָבֶּהן ֶשׁצּוְֹמִחין ִמן ָהָאֶרץ ְוֵאינוֹ ְמַקֵבּל ֻטְמָאה – ַתֲּﬠֶשׂה ְל ֻסכּוֹת‬ 2 Anything that was susceptible to ritual impurity even briefly [may not be used for s’chach], even though later [its status changed and] it was no longer susceptible to ritual impurity. For example: [a] utensils that were broken, when their broken pieces are not large enough to be 12/20/2020, 1:06 PM

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considered susceptible to ritual impurity;7 [b] pieces of cloth that became so tattered that less than three fingerbreadths by three fingerbreadths remain, in which instance they are no longer susceptible to ritual impurity;8 or [c] the handle of a utensil which, like the utensil itself, was susceptible to ritual impurity while it was connected to the utensil, but when broken off is no longer susceptible to any ritual impurity.9 Since any such objects were once susceptible to ritual impurity, the Sages ordained10 that they should never be used for s’chach. If a person transgressed and used them to cover his sukkah, it is invalid, just as if he had used s’chach that is invalid according to Scriptural Law. ‫ ְכּגוֹן ֵכִּלים ֶשִׁנְּשְׁבּרוּ ְוֵאין‬,‫ב ָכּל ָדָּבר ֶשָׁהָיה ָראוּי ְלַקֵבּל ֻטְמָאה ָשָׁﬠה ַאַחת ַאף ַﬠל ִפּי ֶשַׁאַחר ָכּ ִנַטֵּהר ִמְלַּקֵבּל ֻטְמָאה‬ ‫ ְוֵכן ַמְטָל ִניּוֹת ֶשָׁבּלוּ ְול ֹא ִנְשַׁתֵּיּר ָבֶּהן ָשׁ שׁ ֶאְצָבּעוֹת ַﬠל ָשׁ שׁ ֶאְצָבּעוֹתיח‬7,‫יז‬,‫ְבִּשְׁבֵריֶהן ַכִּשּׁעוּר ָהָראוּי ְלַקָבַּלת ֻטְמָאה‬ ‫ ְוֵכן ֵבּית ָיד ֶשׁל ְכִּלי ֶשׁ ִנְּשַׁבּר ִמן ַהְכִּליכ ֶשְׁבּעוֹדוֹ ְמֻחָבּר ַלְכִּלי ָהָיה ְמַקֵבּל ֻטְמָאה ָכּמוֹהוּ‬8,‫יט‬,‫ֶשׁשּׁוּב ֵאין ְמַקְבִּלין ֻטְמָאה‬ ‫ ָכּל ֵאלּוּ ֵכּיָון ֶשַׁפַּﬠם ַאַחת ָהיוּ ְראוּ ִיין ְלַקָבַּלת ֻטְמָאהכא – ָגְּזרוּ ֲחָכִמים‬9,‫ְוַﬠְכָשׁו ִנַטֵּהר ִמְלַּקֵבּל שׁוּם ֻטְמָאה‬ ‫ ְכּמוֹ ַהְמַסֵכּ ִבְּסָכ ֶשׁהוּא ָפּסוּל ִמן‬,‫ ְוִאם ָﬠַבר ְוִסֵכּ – ֻסָכּתוֹ ְפּסוָּלה‬.‫ ֶשׁלּ ֹא ְלַסֵכּ ָבֶּהן ְלעוָֹלם‬10,‫ֲﬠֵליֶהםכב‬ ‫כג‬:‫ַהתּוָֹרה‬ 3 [The ruling on whether] shafts for arrowheads [can be used as s’chach depends on the way the arrows were made]. Some are made “male”; i.e., a hole is made not in the shaft but in the arrowhead, and the shaft is pressed into it. Others are made “female”; i.e., a hole is made in the end of the shaft and [the back of] the arrowhead is made like an awl11 that is inserted in the hole.12 The “male” shafts are not susceptible to ritual impurity, because they have no receptacle. Therefore, if they have never been inserted in an arrowhead,13 they may be used for s’chach. The “female” shafts, by contrast, [may not be used for s’chach], since they have a receptacle. Even though the receptacle is intended to be permanently filled by [the back of] the arrowhead and never to be emptied, [the shaft] is nevertheless susceptible to ritual impurity. Therefore, if it is used as s’chach, the sukkah is invalid. ‫ ְדַּה ְינוּ ֶשֵׁאין נוְֹקִבין ָבֶּהן שׁוּם ֶנֶקב ֶאָלּא עוִֹשׂין ַבֵּחץ ְכֵּﬠין ֵבּית ִקבּוּל‬,‫ג ַהֵבּית ָיד ֶשׁל ִחִצּים ֵישׁ עוִֹשׂין אוָֹתן ְזָכ ִרים‬ ‫ ְוִנְכָנס ְלתוֹ‬11‫ ְדַּה ְינוּ ֶשׁעוִֹשׂין ֶנֶקב ְבּר ֹאָשׁן ְוַהֵחץ ָﬠשׂוּי ְכַּמ ְרֵצַﬠ‬,‫ ְוֵישׁ עוִֹשׂין אוָֹתן ְנֵקבוֹת‬,‫ְותוֲֹחִבין ֶאת ַהֵבּית ָיד ְלָשׁם‬ ‫כד וְּלִפיָכ ֻמָתּר ְלַסֵכּ ָבֶּהןכה ִאם ֲﬠַד ִין ל ֹא ָהיוּ‬,‫ ְלִפי ֶשֵׁאין ָלֶהם ֵבּית ִקבּוּל‬,‫ ְוַהְזָּכ ִרים ֵאין ְמַקְבִּלין ֻטְמָאה‬12,‫ַהֶנֶּקב‬ ‫ ַאף ַﬠל ִפּי ֶשַׁהֵבּית ִקבּוּל ָﬠשׂוּי ְלַמלּ ֹאות ַﬠל ְיֵדי‬,‫ ֲאָבל ַה ְנֵּקבוֹת ֵכּיָון ֶשֵׁיּשׁ ָבֶּהן ֵבּית ִקבּוּל‬13,‫כו‬,‫ְקבוִּﬠין ְבַּהֵחץ ֵמעוָֹלם‬ ‫ וְּלִפיָכ ִאם ִסֵכּ ָבֶּהן – ֻסָכּתוֹ‬,‫ַהֵחץכז ִמלּוּי עוָֹלם ֶשׁלּ ֹא ְלִהְתרוֵֹקן עוֹדכח – ַאף ַﬠל ִפּי ֵכן הוּא ְמַקֵבּל ֻטְמָאה‬ ‫כט‬:‫ְפּסוָּלה‬

Fig. 13: Male arrow (left) and female arrow (right). See sec. 629:3. 4 Reeds that grow hollow are not susceptible to ritual impurity even though they have a receptacle, because it was not made to serve [man] as a receptacle. They may therefore be used as s’chach. Similarly, a [wooden] gutter may be used as s’chach,

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because it was not made to serve as a receptacle.14 ‫ וְּלִפיָכ‬,‫ ְלִפי ֶשׁלּ ֹא ַנֲﬠָשׂה ְלַקָבָּלה‬,‫ד ָקִנים ַה ִנְּבָרִאים ֲחלוִּלים ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ָלֶהן ֵבּית ִקבּוּל – ֵאין ְמַקְבִּלין ֻטְמָאה‬ 14,‫לא‬:‫ ְלִפי ֶשׁלּ ֹא ַנֲﬠָשׂה ְלַקָבָּלה‬,‫ל ְוֵכן ֻמָתּר ְלַסֵכּ ְבִּצנּוֹר‬.‫ֻמָתּר ְלַסֵכּ ָבֶּהם‬ 5 If one used stalks of flax that are yet to be crushed in a mortar15 and brushed out with a comb,16 they are valid [as s’chach],17 because they are still recognizable as plants.18 If, however, the fibers have been crushed in a mortar, even though they have not been brushed out with a comb, they are invalid by a Rabbinic ordinance, because they have been so transformed that they [no longer] appear to be products of the earth. Similarly, cotton or hemp that has been combed out may not be used as s’chach. Neither may husks of flax broken off as the flax [was crushed] be used as s’chach. ‫ ֶשֲׁﬠַד ִין ִנָכּ ִרים ֶשֵׁהן‬17,‫לב‬,‫ – ְכֵּשָׁרה‬16‫ ְול ֹא ִנֵפּץ אוָֹתן ְבַּמְסֵרק‬15‫ ֶשׁלּ ֹא ַדּ אוָֹתן ְבַּמְכֶתֶּשׁת‬,‫ה ִסיְכָּכהּ ְבִּפְשֵׁתּי ָהֵﬠץ‬ ‫לה ְלִפי‬,‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִנֵפּץ אוָֹתן ְבַּמְסֵרק – ְפּסוָּלהלד ִמִדְּבֵרי סוְֹפ ִרים‬,‫ ֲאָבל ִאם ַדּ אוָֹתן ְבַּמְכֶתֶּשׁת‬18,‫לג‬.‫ֵﬠץ‬ ‫לז‬.‫לו ְוהוּא ַה ִדּין ֶצֶמר ֶגֶּפן אוֹ ַקַנּבּוֹס ֶשִׁנֵּפּץ אוָֹתן – ֵאין ְמַסְכִּכין ָבֶּהם‬.‫ֶשׁ ִנְּשַׁתֵּנּית צוָּרָתן וְּכִאלּוּ ֵאיָנ]ן[ ִמִגּדּוֵּלי ַק ְרַקע‬ ‫לח‬:‫ְוֵכן ְנֹעֶרת ֶשׁל ִפְּשָׁתּן ַה ִנָּדּק ִמן ַהִפְּשָׁתּן – ֵאין ְמַסְכִּכין בּוֹ‬ 6 Ropes made of reed-grass or palm-tree bast may be used as s’chach,19 because ropes are not susceptible to ritual impurity, having no receptacle. Ropes made of flax or hemp, by contrast, may not be used as s’chach, because they have been so transformed that they [no longer] appear to be products of the earth. ‫ ֲאָבל ֲחָבִלים‬19,‫מ‬,‫ ֶשֵׁאין ָלֶהם ֵבּית ִקבּוּל‬,‫לט ְלִפי ֶשַׁהֲחָבִלים ֵאין ְמַקְבִּלין ֻטְמָאה‬,‫ו ְמַסְכִּכין ַבֲּחָבִלים ֶשׁל ֶגִּמי ְוֶשׁל ִסיב‬ ‫מב‬:‫מא ִמְפֵּני ֶשׁ ִנְּשַׁתָּנּה צוָּרתוֹ וְּכִאלּוּ ֵאינוֹ ִמִגּדּוֵּלי ַק ְרַקע‬,‫ֶשׁל ִפְּשָׁתּן ְוֶשׁל ַקַנּבּוֹס – ֵאין ְמַסְכִּכין ָבֶּהן‬ 7 [The following rules apply with regard to covering a sukkah with] a mat made of reeds, straw, grass, or rushes,20 whether or not the mat is smooth and thus fit to lie on. If [a mat] is small, i.e., it is only large enough to lie on, it is presumably intended to be used for [that purpose]. Thus it is susceptible to ritual impurity21 if a zav22 would lie on it. Hence it may not be used as s’chach even if a zav has not yet lain on it. An exception is made if [such a mat] was made with the intent that it be used as a covering. [It is also permissible] if it was purchased with that intent from a craftsman, because [he] makes mats without any specific intent, seeking to sell them to whoever needs them, each person for his own particular need. Therefore, it is the purchaser’s intent at the time of acquisition that defines its purpose. If he intended to use it for shade, it is not susceptible to ritual impurity, even if it has a rim and could thus serve as a receptacle. This factor is not significant, since this mat was not intended for use as a container. ‫ ֵבּין ֶשֵׁאיָנהּ‬,‫ ֵבּין ֶשִׁהיא ֲחָלָקה ֶשׁ ְראוָּיה ִלְשִׁכיָבה‬20,‫מה‬,‫ז ַמְחֶצֶלת ֶשׁל ָק ִניםמג ְוֶשׁל ַקשׁמד ְוֶשׁל ֶגִּמי ְוֶשׁל ִשָׁפּה‬ ‫מז ְדַּה ְינוּ ֶשֵׁאין ָבּהּ ֶאָלּא ְכֵּדי ְשִׁכיָבהמח – ְסָתָמא עוֶֹמֶדת ִלְשִׁכיָבהמט וּ ְראוָּיה ְלַקֵבּל‬,‫מו ִאם ִהיא ְקַטָנּה‬,‫ֲחָלָקה‬ ‫נ ֶאָלּא ִאם ֵכּן ֲﬠָשָׂאהּ‬,‫ וְּלִפיָכ ֵאין ְמַסְכִּכין ָבּהּ ֲאִפלּוּ ֲﬠַד ִין ל ֹא ָשַׁכב ָﬠֶליָה ַהָזּב‬22,‫ ִאם ִיְשַׁכּב ָﬠֶליָה ַהָזּב‬21‫ֻטְמָאה‬ ‫ ֶשָׁהֻאָמּן עוֶֹשׂה ִבְּסָתם ְלָמְכָרן ְלִמי ֶשָׁצּ ִרי ָלֶהן ָכּל ֶאָחד ְוֶאָחד ְלִפי‬,‫נא אוֹ ֶשְׁלָקָחהּ ִמן ָהֻאָמּן ְכֵּדי ְלַסֵכּ ָבּהּ‬, ‫ְלִסכּוּ‬ ‫ ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ָלהּ ָשָׂפהנג ְבִּﬠ ְנָין‬, ‫נב ְוִאם ַדְּﬠתּוֹ ְלִסכּוּ‬,‫ ְוִאם ֵכּן ֵישׁ ֵליֵל ַאַחר ַדַּﬠת ַהלּוֵֹקַח ְבֵּﬠת ְקִנָיּתוֹ‬,‫ָצ ְרכּוֹ‬ ‫ ֵכּיָון ֶשַׁהַמְּחֶצֶלת ֵאיָנהּ ֲﬠשׂוָּיה‬,‫ ְוִקבּוּל ֶזה ֵאינוֹ ָחשׁוּב ְכּלוּם‬,‫ֶשׁ ְראוָּיה ְלַקָבָּלה – ַאף ַﬠל ִפּי ֵכן ֵאיָנהּ ְמַקֶבֶּלת ֻטְמָאה‬ ‫נד‬:‫ְלַקָבָּלה‬

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8 If, by contrast, a mat is larger than what a person would lie on, it was presumably intended to be used for shade. It would therefore not contract ritual impurity even if a zav would lie on it, because it was not designated [for that purpose]. It may therefore be used as s’chach. When does the above apply? When it is not surrounded by a rim. If, however, it has a rim (around all its four sides), so that it is fit for use as a receptacle, it may not be used as s’chach,23 because it was presumably intended to serve a function, [e.g.,] for fruit to be laid on it [to dry]. (Moreover, even if that rim is removed, the mat may not be used as s’chach, just as broken utensils may not be used for that purpose, as explained [in subsection 2 above].) ‫נה ַוֲאִפלּוּ ִאם ִיְשַׁכּב ָﬠֶליָה ַהָזּב – ֵאיָנהּ ְמַקֶבֶּלת‬, ‫ח ֲאָבל ִאם ִהיא ְגּדוָֹלה יוֵֹתר ִמְכֵּדי ְשִׁכיָבה – ְסָתָמא עוֶֹמֶדת ְלִסכּוּ‬ ‫ ְוָלֵכן ְמַסְכִּכין ָבּהּ‬,‫ֻטְמָאהנו ֵכּיָון ֶשֵׁאיָנהּ ְמיֶֻחֶדת ִלְשִׁכיָבה‬. ‫ ֲאָבל ִאם ֵישׁ ָלהּ ָשָׂפה ֻמֶקֶּפתנז )ֵמַא ְרַבּע רוּחוֶֹתיָהנח( ְבִּﬠ ְנָין ֶשׁ ְראוָּיה‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשֵׁאין ָלהּ ָשָׂפה ֻמֶקֶּפת‬ ‫ ְלִפי ֶשְׁסָּתָמא ֲﬠשׂוָּיה ַגּם ְלַתְשִׁמישׁ ִלֵתּן ֵפּרוֹת ַﬠל ַגָּבּהּנט )ַוֲאִפלּוּ ִאם ִנַטּל ְשָׂפָתהּ – ֵאין‬23,‫ְלַקָבָּלה – ֵאין ְמַסְכִּכין ָבּהּ‬ (‫ס ְכּמוֹ ֶשֵׁאין ְמַסְכִּכים ְבִּשְׁבֵרי ֵכִּליםסא ְכּמוֹ ֶשׁ ִנְּתָבֵּארסב‬,‫ְמַסְכִּכין ָבּהּ‬: 9 All the above [principles] apply in a place that has no clearly fixed custom with regard to the use of mats. In a place where the custom of most of the townsmen is to use [even] small mats for shade, such mats may be used as s’chach. [This applies even] to a small mat of undefined purpose, unless it is known that it was made to be lain upon. In a place where most of the townsmen are accustomed to using large mats to lie upon, as is the custom in these regions,24 a large mat may not be used for s’chach, even if it is known that this mat was made for the purpose of shade, because of the impression that might be created.25 Not everyone will know [the purpose for which it was made, and people] will say that it was made to lie upon, as is the prevailing custom in the city.26 ‫סג ֲאָבל ְבָּמקוֹם ֶשַׁהִמְּנָהג ֶשׁל ֹרב ְבֵּני ָהִﬠיר ְלִהְשַׁתֵּמּשׁ‬,‫ט ְוָכל ֶזה ְבָּמקוֹם ֶשֵׁאין ִמ ְנָהג ְמֹבָרר ְבַּתְשִׁמיֵשׁי ַהַמְּחְצָלאוֹת‬ .‫סד ֶאָלּא ִאם ֵכּן ָידוַּﬠ ֶשַׁנֲּﬠִשׂים ִלְשִׁכיָבה‬,‫ְבַּמְחְצָלאוֹת ְקַטנּוֹת ְלִסכּוּ – ֻמָתּר ְלַסֵכּ ָבֶּהן ֲאִפלּוּ ִבְּסָתם ַמְחֶצֶלת ְקַטָנּה‬ – 24,‫וְּבָמקוֹם ֶשִׁמְּנַהג ֹרב ְבֵּני ָהִﬠיר ְלִהְשַׁתֵּמּשׁ ְבַּמְחְצָלאוֹת ְגּדוֹלוֹת ִלְשִׁכיָבהסה ְכּמוֹ ֶשַׁהִמּ ְנָהג הוּא ִבְּמקוֹמוֹת ָהֵאלּוּסו‬ 25‫ ִמְפֵּני ַמ ְרִאית ָהַﬠ ִין‬,‫ ַוֲאִפלּוּ ִאם ָידוַּﬠ ֶשַׁמְּחֶצֶלת זוֹ ַנֲﬠֵשׂית ְלִסכּוּ – ֵאין ְלַסֵכּ ָבּהּ‬.‫ֵאין ְמַסְכִּכין ְבַּמְחֶצֶלת ְגּדוָֹלה‬ 26,‫סז‬:‫ֶשֵׁאין ַהֹכּל יוְֹדִﬠין ָבֶּזה ְוי ֹאְמרוּ ֶשַׁנֲּﬠֵשׂית ִלְשִׁכיָבה ְכּמוֹ ֶשׁהוּא ִמְנַהג ֹרב ְבֵּני ָהִﬠיר‬ 10 Similarly, in a place where it is customary to fix mats in a roof to serve as a ceiling, mats may not be used as s’chach, even if they were made for use as s’chach and thus are not susceptible to ritual impurity. [This safeguard] was enacted lest a person sit [in his house] under the ceiling that is made of mats and say, “What is the difference between these mats and those?” And the mats used for the ceiling of a house are invalid according to Scriptural Law, for they were not affixed in place for the purpose of shade, but rather [to complete] a dwelling. ‫סח ֲאִפלּוּ ַנֲﬠשׂוּ ְלִסכּוּ ֶשֵׁאיָנן ְמַקְבִּלין‬,‫י ְוֵכן ְבָּמקוֹם ֶשׁנּוֲֹהִגים ִלְקֹבַּﬠ ַמְחְצָלאוֹת ַבַּגִּגּין ְכֵּﬠין ִתְּקָרה – ֵאין ְמַסְכִּכין ָבֶּהן‬ ‫ע‬,‫ ֶשׁיּ ֹאַמר ַמה ֵבּין ַמְחְצָלאוֹת ֵאלּוּ ְלַמְחְצָלאוֹת ֵאלּוּ‬,‫ ְגֵּזָרה ֶשָׁמּא ֵיֵשׁב ַתַּחת ִתְּקַרת ַהַבּ ִיתסט ָהֲﬠשׂוָּיה ִמַמְּחְצָלאוֹת‬,‫ֻטְמָאה‬ ‫עא‬:‫ ֶשׁלּ ֹא ֻהְקְבּעוּ ָשׁם ְלֵשׁם ֵצל ֶאָלּא ְלֵשׁם ִדּיָרה‬,‫וַּמְחְצָלאוֹת ֶשׁל ִתְּקַרת ַהַבּ ִית ְפּסוִּלין ִמן ַהתּוָֹרה‬ 11 There is a question as to whether a ladder is susceptible to ritual impurity. [It might be argued that since] it has no receptacle, it is like all flat wooden implements,27 which are not susceptible to ritual impurity.28 Alternatively, it is possible that the holes into which the rungs of the ladder are wedged resemble 12/20/2020, 1:06 PM

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receptacles, in which case [a ladder] may not be used as s’chach. [Furthermore,] as the initial and preferred option,29 one should be careful not to lay [a ladder] on the roof so that the s’chach can be placed upon it, nor to lay it on the s’chach in order to hold it in place so that it will not be scattered by the wind. Similarly, as an initial and preferred option, no [other] object that is susceptible to ritual impurity, such as a chair or a bench, should be used to hold the s’chach in place or to support it.30 This [safeguard] was ordained lest [such objects] be used for the actual s’chach. ‫ ְלִפי ֶשֵׁאין בּוֹ ֵבּית ִקבּוּל ַוֲהֵרי הוּא ִכְּשָׁאר ָכּל ְפּשׁוֵּטי ְכֵּלי‬,‫יא ַהֻסָּלּם – ֵישׁ ְלִהְסַתֵּפּק בּוֹעב ִאם הוּא ְמַקֵבּל ֻטְמָאה‬ ‫ וְּלִפיָכ ֵאין‬,‫ אוֹ ֶאְפָשׁר ֶשַׁה ְנָּקִבים ֶשַׁהְשִּׁליבוֹת ְתּקוּעוֹת ָבֶּהן ֵהן דּוִֹמין ְלֵבית ִקבּוּל‬28,‫ ֶשֵׁאיָנן ְמַקְבִּלין ֻטְמָאה‬27‫ֵﬠץ‬ ‫עג‬.‫ְלַסֵכּ בּוֹ‬ ‫עד ְוֵכן ֶשׁלּ ֹא ְלַה ִנּיחוֹ ַﬠל ַגֵּבּי ַהְסָּכ ְכֵּדי‬, ‫ ֵישׁ ִלָזֵּהר ֶשׁלּ ֹא ְלַה ִנּיָחהּ ַﬠל ַגֵּבּי ַהָגּג ְכֵּדי ְלַה ִנּיַח ָﬠָליו ַהְסָּכ‬29‫וְּלַכְתִּחָלּה‬ ‫ ְוהוּא ַהִדּין ֶשֵׁאין ְמַחְזִּקיןעו ְוֵאין ַמֲﬠִמיִדיןעז ֶאת ַהְסָּכ ְלַכְתִּחָלּה ְבָּכל ָדָּבר ֶשָׁראוּי‬.‫ְלַהֲחִזיקוֹעה ֶשׁלּ ֹא ְיַפְזֶרנּוּ ָהרוַּח‬ ‫עט‬:‫ ְגֵּזָרה ֶשָׁמּא ְיַסֵכּ ָבֶּהן‬30,‫עח‬,‫ְלַקֵבּל ֻטְמָאה ְכּגוֹן ִכֵּסּא ְוַסְפָסל‬ 12 When does the above apply? When the s’chach itself was placed on an object that is susceptible to ritual impurity, or when [such an object] was placed on the s’chach itself to hold it in place. By contrast, [no problem is involved] if the s’chach is placed on beams or pegs, and they are placed on an object that is susceptible to ritual impurity. It is permitted to do this [even] as an initial and preferred option. It is of no consequence that the object that supports the s’chach or holds it in place is supported by something that is invalid as s’chach — for the supports for the s’chach of every sukkah in the world are supported by the ground, which is invalid as s’chach. ‫ אוֹ ֶשָׁדָּבר ַהְמַקֵבּל ֻטְמָאה ֻמָנּח ַﬠל ַגֵּבּי‬,‫יב ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשַׁהִסּכּוּ ְבַּﬠְצמוֹ ֻמָנּח ַﬠל ַגֵּבּי ָדָּבר ֶשְׁמַּקֵבּל ֻטְמָאה‬ ‫ ֲאָבל ִאם ַהְסָּכ ֻמָנּח ַﬠל ַגֵּבּי ְכּלוֹ ְנָסאוֹת אוֹ ַﬠל ַגֵּבּי ְיֵתדוֹת ְוֵהן ֻמָנִּחים ַﬠל ַגֵּבּי ָדָּבר ַהְמַקֵבּל ֻטְמָאה‬,‫ַהְסָּכ ַמָמּשׁ וַּמֲחִזיקוֹ‬ ‫פא ְוַאף ַﬠל ִפּי ֶשָׁדָּבר ַהַמֲּﬠִמיד וַּמֲחִזיק ֶאת ַהְסָּכ ִנְסָמ ַﬠל ַגֵּבּי ָדָּבר‬,‫פ וֻּמָתּר ַלֲﬠשׂוֹת ֵכּן ְלַכְתִּחָלּה‬,‫– ֵאין ְבָּכ ְכּלוּם‬ ‫ ֶשֲׁהֵרי ָכּל ֻסָכּה ֶשָׁבּעוָֹלם ַמֲﬠִמיֵדי ַהְסָּכ ֵהן ִנְסָמִכים ַﬠל ַגֵּבּי ַק ְרַקע עוָֹלםפב ַהְפּסוָּלה‬,‫ַהָפּסוּל ְלִסכּוּ – ֵאין ְבָּכ ְכּלוּם‬ ‫פג‬: ‫ְלִסכּוּ‬ 13 All of this applies at the outset.29 After the fact,31 if one already supported the s’chach itself with something that is susceptible to ritual impurity, one may sit in [such a sukkah]32 [even] as an initial and preferred option.33 Moreover, even as an initial and preferred option, it is permitted to rest the s’chach itself on the walls of the sukkah even though they are made of materials that are invalid as s’chach, as is the case with a stone wall.34 [The rationale is that] there is no need to ordain such [a safeguard] for fear that someone might use stones as s’chach; everyone knows that stones are invalid as s’chach, for this would not be a sukkah at all, but a kind of permanent dwelling.35 Similarly, [even] as an initial and preferred option, it is permitted to attach the beams — on which the s’chach rests — to the walls of the sukkah with iron nails or tie them with pieces of cloth that are susceptible to ritual impurity. [This is permitted,] because the s’chach itself is placed on beams which are not susceptible to ritual impurity and which are valid as s’chach. ‫ ֶשְׁכָּבר ֶהֱﬠִמיד ֶאת ַהְסָּכ ַﬠְצמוֹ ְבָּדָבר ַהְמַקֵבּל ֻטְמָאה – ֻמָתּר ֵליֵשׁב‬31,‫ ֲאָבל ְבִּדיֲﬠַבדפד‬29,‫יג ְוָכל ֶזה ְלַכְתִּחָלּה‬ 33,‫פה‬.‫ ְלַכְתִּחָלּה‬32‫ָבּהּ‬

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‫פז ְכּגוֹן חוַֹמת‬, ‫ַוֲאִפלּוּ ְלַכְתִּחָלּה ֻמָתּר ְלַהִנּיַח ֶאת ַהְסָּכ ַﬠְצמוֹ ַﬠל ַגֵּבּי ַהְדָּפנוֹתפו ֲאִפלּוּ ִאם ֵהן ִמן ַהָפּסוּל ְלִסכּוּ‬ ‫פח ֶשֲׁהֵרי ֵאין זוֹ ֻסָכּה‬, ‫ ֶשַׁהֹכּל יוְֹדִﬠין ֶשָׁהֲאָב ִנים ְפּסוִּלין ְלִסכּוּ‬,‫ ְלִפי ֶשֵׁאין ִל ְג ֹזר ֶשָׁמּא ְיַסֵכּ ֻסָכּתוֹ ַבֲּאָבִנים‬34,‫ֲאָבִנים‬ 35,‫פט‬.‫ְכָּלל ֶאָלּא ְכֵּﬠין ֵבּ ִית ִדּיַרת ֶקַבע‬ ‫ אוֹ ְלָקְשָׁרן‬,‫ְוֵכן ֻמָתּר ְלַכְתִּחָלּה ְלַחֵבּר ְכּלוֹ ְנָסאוֹת ַהֻסָּכּה ֶשַׁהְסָּכ ֻמָנּח ָﬠֶליָה ְלָדְפנוֹת ַהֻסָּכּה ַﬠל ְיֵדי ַמְסְמ ִרים ֶשׁל ַבּ ְרֶזל‬ ‫צ ֵכּיָון ֶשַׁהְסָּכ ַﬠְצמוֹ ֻמָנּח ַﬠל ַגֵּבּי ְכּלוֹ ְנָסאוֹת ֶשֵׁאיָנן ְמַקְבִּלין ֻטְמָאה וְּכֵשׁ ִרים‬,‫ַבֲּחִתיכוֹת ְבָּגִדים ַהְמַקְבִּלין ֻטְמָאה‬ ‫צא‬: ‫ְלִסכּוּ‬ 14 The Sages ordained that any flat wooden objects of minimal width on which something could be placed, such as a table, a spade, or a baker’s trowel, are susceptible to ritual impurity, because they resemble receptacles. Therefore, they may not be used as s’chach,36 nor may they be laid on the s’chach to hold it in place, even if they are broken. Since there was a time when they were susceptible to ritual impurity, it was ordained [that they should never be used for s’chach]. ‫ ְכּגוֹן ֻשְׁלָחן וַּמ ְגֵרָפה וַּמ ְרֶדּה – ָגְּזרוּ ֲחָכִמים ֲﬠֵליֶהם‬,‫יד ָכּל ְפּשׁוֵּטי ְכֵּלי ֵﬠץ ָה ְרָחִבים ְקָצת ְוָראוּי ְלַה ִנּיַח ֲﬠֵליֶהם ָדָּבר‬ ‫ ֲאִפלּוּ ִאם‬,‫ ְוֵכן ֵאין ְלַהִנּיָחן ַﬠל ַגֵּבּי ַהְסָּכ ְלַהֲחִזיקוֹ‬36,‫צב‬,‫ ְלִפיָכ ֵאין ְלַסֵכּ ָבֶּהן‬,‫ ְלִפי ֶשֵׁהן דּוִֹמין ְלֵבית ִקבּוּל‬,‫ֻטְמָאה‬ ‫צד‬:‫צג ֵכּיָון ֶשָׁהיוּ ְראוּ ִיים ְלַקֵבּל ֻטְמָאה ָשָׁﬠה ַאַחת – ָגְּזרוּ ֲﬠֵליֶהן‬,‫ִנְשְׁבּרוּ‬ 15 All the accessories37 to food — such as the straw of ears of grain, the twigs to which grapes [are attached], and the branches to which dates [are attached] — are susceptible to ritual impurity38 at the time they are attached to the food. [This concept is derived as follows:] From the verse,39 “It shall be impure for you,” the Sages inferred40 that anything that is necessary for you with regard to this food, i.e., [even] the accessories, is susceptible to ritual impurity like the food itself. The term “accessory” is applied only to [a maximum of] three handbreadths of the straw41 of ears of grain that belong to the kinds that are harvested with a sickle; four handbreadths of date branches; and two handbreadths of the twigs to which grapes [are attached], i.e., one handbreadth to the right of the cluster [of grapes] that hangs from the branch and one handbreadth to the left. If the branches are longer than these measures, all that is susceptible to ritual impurity is the part that is within these [maximum] distances from the food. ([Different rules apply with regard to] the straw of ears of grain that belong to those varieties that are not harvested with a sickle, but are uprooted by hand. Their definition as “accessories” is not limited by their length; even if they are very long, they are considered as “accessories” and are susceptible to ritual impurity.) 38‫ ְכּגוֹן ַקִשּׁין ֶשׁל ִשֳׁבִּלים וְּזמוֹרוֹת ֶשׁל ֲﬠָנִבים וַּמְכְבּדוֹת ֶשׁל ְתָּמ ִריםצו – ְמַקְבִּלין ֻטְמָאה‬37,‫טו ָכּל ְידוֹת ָהֳאָכִליםצה‬ ‫ "ָלֶכם" – ְלָכל ָדָּבר ֶשׁהוּא‬40,‫ ְוָד ְרשׁוּ ֲחָכִמיםצט‬,"‫ "ָטֵמא הוּא ָלֶכם‬39,‫ ֶשֶׁנֱּאַמרצח‬,‫ְבָּשָׁﬠה ֶשֵׁהן ְמֻחָבּ ִריןצז ְלָהֹאֶכל‬ ‫קב‬.‫קא הוּא ְמַקֵבּל ֻטְמָאה ְכֹּאֶכל ַﬠְצמוֹ‬,‫ק ְדַּה ְינוּ ָידוֹת‬,‫ֹצֶר ָלֶכם ָבֹּאֶכל ַהֶזּה‬ ‫ ַהִנְּקָצ ִרין ְבַּמָגּל )ֲאָבל ִמין ִשֳׁבִּלים ֶשֵׁאין ַדּ ְרָכּן‬41,‫ְוֵאינוֹ ִנְקָרא ָיד ֶאָלּא ְשׁ ָשׁה ְטָפִחים ְבַּקִשּׁין ֶשׁל ִמין ִשֳׁבִּליםקג‬ ‫קד ֶשֲׁאִפלּוּ ֵהן ֲאֻרִכּין ַה ְרֵבּה ֵהן ְמַקְבִּלים ֻטְמָאה ִמשּׁוּם‬,‫ְלִהָקֵּצר ְבַּמָגּל ֶאָלּא עוְֹק ִרין אוָֹתן ַבָּיּד – ֵאין ִשׁעוּר ִלידוֵֹתיֶהן‬ ‫ ְדַּה ְינוּ ֶטַפח ֶאָחד ִמיִמין ָהֶאְשׁכּוֹל‬,‫קה וְּשֵׁני ְטָפִחים ִבְּזמוֹרוֹת ֶשׁל ֲﬠָנִבים‬,‫ ְוַא ְרָבָּﬠה ְטָפִחים ְבַּמְכְבּדוֹת ֶשׁל ְתָּמ ִרים‬,(‫ָיד‬ ‫קו ֲאָבל ִאם ֵהן ֲאֻרִכּים יוֵֹתר ִמִשּׁעוּר ַהֶזּה – ֵאין ְמַקֵבּל ֻטְמָאה ֶאָלּא ַמה ֶשּׁהוּא‬.‫ַהָתּלוּי ַבְּזּמוָֹרה ְוֶטַפח ֶאָחד ִמְשּׂמ ֹאלוֹ‬ ‫קז‬:‫ָסמוּ ְלָהֹאֶכל ַכִּשּׁעוּר ַהֶזּה‬ 16 Therefore, [the following law applies if] a person covered his sukkah with the straw of ears of grain, twigs to which grapes [are attached], and branches [laden] with dates. If the straw, the twigs, and the branches are not long enough to constitute a majority when compared to the food and to [that part of the straw,

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twigs, or branches that is considered] its “accessory,” [the s’chach] is invalid.42 When does the above apply? When the grain was reaped or the fruit was harvested for food. In such a situation, the “accessory” must be connected to the food so that the food can be held.43 If, by contrast, one reaped or harvested [the grain or the fruit] for the purpose of s’chach, he is not happy to have the “accessory” connected to the food, for the food will disqualify his sukkah.44 The “accessory” is therefore not susceptible to ritual impurity, for it is [ordinarily] susceptible to ritual impurity only because it is a subordinate auxiliary to food, and hence is considered to be like the food itself. In this instance, by contrast, the food is not at all needed for use as s’chach, and that was the purpose for which this person reaped. Hence, the “accessory” is not considered as subordinate to [the food. That part of the straw and the twigs that is considered as] an “accessory” therefore combines with the remainder of the length of the straw and the twigs to make the food batel — insignificant and therefore nullified — vis-à-vis the majority [of valid s’chach]. ‫ ִאם ֵאין ַהַקִּשּׁין‬,‫טז ְלִפיָכ ַהְמַסֵכּ ֻסָכּתוֹ ְבַּקִשּׁין ֶשׁל ִשֳׁבִּלים וִּבְזמוֹרוֹת וָּבֶהן ֲﬠָנִבים וְּבַמְכְבּדוֹת וָּבֶהן ְתָּמ ִרים‬ 42,‫קח‬.‫ְוַהְזּמוֹרוֹת ְוַהַמְּכְבּדוֹת ֲאֻרִכּין ָכּל ָכּ ַﬠד ֶשְׁיֵּהא ָבֶּהן ֹרב ֶנֶגד ָהֹאֶכל ְוַהָיּד ֶשׁלּוֹ – ֲהֵרי ִהיא ְפּסוָּלה‬ 43,‫קי‬,‫קט ֶשָׁאז ָצ ִרי ִחבּוּר ַהָיּד ִﬠם ָהֹאֶכל ֶלֱאֹחז בּוֹ ֶאת ָהֹאֶכל‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשָׁקַּצר אוֹ ָבַּצר אוָֹתן ַלֲאִכיָלה‬ ‫ ְוָלֵכן ֵאין‬44,‫קיב‬,‫ ֶשֲׁהֵרי ָהֹאֶכל פּוֵֹסל ֻסָכּתוֹ‬,‫קיא ֶשָׁאז ֵאין נוַֹח לוֹ ִחבּוּר ַהָיּד ִﬠם ָהֹאֶכל‬, ‫ֲאָבל ִאם ְקָצָרן וְּבָצָרן ְלִסכּוּ‬ ‫קיג ַמה ֶשֵּׁאין‬,‫ ֶשֵׁאין ַהָיּד ְמַקֵבּל ֻטְמָאה ֶאָלּא ֵמֲחַמת ֶשׁהוּא ָטֵפל וְּמַשֵׁמּש ָלֹאֶכל ְוֶנְחָשׁב ָכֹּאֶכל ַﬠְצמוֹ‬,‫ַהָיּד ְמַקֵבּל ֻטְמָאה‬ ‫ וְּלִפיָכ ַהָיּד ִמְצָטֵרף ִﬠם ְשָׁאר ֹאֶר‬,‫ֵכּן ֹאֶכל ֶזה ֶשֵׁאין ָצ ִרי לוֹ ְכָּלל ְלִסכּוּ ֶשִׁבְּשִׁבילוֹ ְקָצרוֹ ְוֵאין ַהָיּד ָטֵפל ֵאָליו‬ ‫קיד‬:‫ַהַקִּשּׁין ְוַהְזּמוֹרוֹת ְלַבֵטּל ֶאת ָהֹאֶכל ְבֹּרב‬ 17 If at the outset, a person harvested and reaped [the grain or fruit] with the intent of using them for food, and then changed his mind, and decided to use [the branches] for s’chach, his [change of] intent does not change the status of the accessories and remove their susceptibility to ritual impurity.42 [To do that,] he must do something to them that indicates that when he reaped or harvested, it was with the intent of using them for s’chach and not for food; e.g., he must thresh them with mallets or with animal hooves.45 ‫יז ְוִאם ִמְתִּחָלּה ְקָצָרן וְּבָצָרן ַלֲאִכיָלה ְוַאַחר ָכּ ִנְמַל ֲﬠֵליֶהן ְלִסכּוּ קטו – ֵאין ַהַמֲּחָשָׁבה מוִֹציָאה ֶאת ַהָיּדוֹת ִמיֵדי‬ ‫ ְכּגוֹן‬,‫ ַﬠד ֶשַׁיֲּﬠֶשׂה ָבֶּהן ַמֲﬠֶשׂה ֶשׁ ִנָּכּרקטז ְכֶּשָׁקַּצר אוֹ ָבַּצרקיז ֶשׁרוֶֹצה אוָֹתם ְלִסכּוּ ְול ֹא ַלֲאִכיָלה‬42,‫ַקָבַּלת ֻטְמָאה‬ 45,‫קיח‬:‫ֶשָׁיּדוּשׁ אוָֹתן ְבַּמָקּבוֹת אוֹ ְבַּרְגֵלי ְבֵּהָמה‬ 18 Any [plant] that is primarily used as animal fodder and is consumed by humans only for medicinal purposes, such as finugee, which is called shumar in Arabic,46 may be used for s’chach as an initial and preferred option. – 46‫קיט ְכּגוֹן פינו"גי ַהִנְּקָרא ְבַּﬠ ְרִבי שומ"ר‬,‫יח ָכּל ֶשׁהוּא ַמֲאַכל ְבֵּהָמה ְוֵאין ְבֵּני ָאָדם אוְֹכִלין אוָֹתן ֶאָלּא ִל ְרפוָּאה‬ ‫קכ‬:‫ְמַסְכִּכין בּוֹ ְלַכְתִּחָלּה‬ 19 If one used for s’chach vegetables that will dry within seven days,47 and their leaves will fall, leaving open space,42 [the leaves] are considered from the outset as if they have [already] fallen, even though they have not yet dried. Hence, [an area of] three handbreadths of them – even if they are at the side [of the sukkah] – disqualifies the sukkah as empty space would, as will be explained in sec. 632.48 Though they are susceptible to ritual impurity they are not considered as invalid s’chach,49 which does not disqualify the sukkah unless there are four handbreadths

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of it in the midst of the s’chach.50 [The rationale is that] since ultimately [the leaves] will wilt and fall in the course of the festival, they are not considered as s’chach. It is as if they do not exist. ‫ – ֲהֵרי ֵהן‬42,‫ ְוִלֹפּל ֶהָﬠִלין ַﬠד ֶשִׁיָּשֵּׁאר ֲא ִוירקכג‬47,‫יט ִסֵכּ ִבּיָרקוֹת ֶשְׁמַּמֲה ִרים ְלִהְתַיֵבּשׁקכא תּוֹ ִשְׁבָﬠה ָיִמיםקכב‬ ‫קכה וּפוְֹסִלין ֶאת ַהֻסָּכּהקכו ֲאִפלּוּ ִמן ַהַצּד ִבְּשׁ ָשׁה ְטָפִחיםקכז‬,‫ֲחשׁוִּבין ְכִּאלּוּ ָנְפלוּ ִמָיּדקכד ַאף ַﬠל ִפּי ֶשֲׁﬠַד ִין ל ֹא ָיְבשׁוּ‬ ‫ ֶשֵׁאינוֹ‬49‫ ְוַאף ַﬠל ִפּי ֶשֵׁהן ְמַקְבִּלין ֻטְמָאה – ֵאין ִדּיָנן ִכְּסָכ ָפּסוּל‬48,‫קכח‬.‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תרל"ב‬,‫ְכִּדין ֲא ִויר‬ ‫קלא‬,‫ ְדֵּכיָון ֶשׁסּוָֹפן ִלֹבּל ְוִלֹפּל תּוֹ ַהַחגקל – ֵאין ֵשׁם ְסָכ ֲﬠֵליֶהן‬50,‫קכט‬, ‫פּוֵֹסל ֶאָלּא ְבַּא ְרָבָּﬠה ְטָפִחים ְבֶּאְמַצע ַהְסָּכ‬ ‫קלב‬:‫וְּכִאלּוּ ֵאיָנן ְכָּלל‬ 20 One may not use a substance that is [still] connected to the ground as s’chach,1 because it does not resemble “the remnants of the threshing floor and the winepress,”51 which have been detached from the ground. [Moreover,] if one covered a sukkah with [branches] that were connected [to the ground] and then detached [them], [the s’chach] is invalid.52 [This is derived from] the verse,5 “Make the Sukkos festival....” [Implied is that] one must make [the sukkah], and not [use] something which was already made in an unacceptable manner.53 Since the sukkah was originally made in an unacceptable manner, it is not considered to have been made at all. It is as if nothing was done. The fact that one later made the sukkah valid54 by detaching the tree [from the ground] is not considered as performing an action, for nothing new was done to the s’chach; i.e., he did not undo [his previous action] at all. Therefore there is no way to correct [such a sukkah] unless one moves about all the invalid s’chach that was detached; i.e., one must lift it up slightly and then put it down again. For at the time it was lifted, the first act — [putting it in place] when it was invalid — was nullified. When he now puts it in place, he is doing something new to the sukkah itself. ‫ ֶשֵׁהם ְתּלוִּשׁים ִמן‬51‫ ְלִפי ֶשֵׁאינוֹ דּוֶֹמה ִלְפֹסֶלת ֹגֶּרן ָוֶיֶקב‬1,‫קלג‬,‫כ ָכּל ָדָּבר ַהְמֻחָבּר ַלַקּ ְרַקע – ֵאין ְמַסְכִּכין בּוֹ‬ – "‫ "ַתֲּﬠֶשׂה‬,"'‫ "ַחג ַהֻסֹּכּת ַתֲּﬠֶשׂה כו‬5,‫ ֶשֶׁנֱּאַמרקלו‬52,‫קלה‬,‫קלד ְוִאם ִסֵכּ ִבְּמֻחָבּר ְוַאַחר ָכּ ְקָצצוֹ – ָפּסוּל‬.‫ַהַקּ ְרַקע‬ ‫ ְכִּאלּוּ ל ֹא ָﬠָשׂה‬,‫ ֶשָׁהֲﬠִשָׂיּה ָה ִראשׁוָֹנה ֶשִׁהיא ִבְּפסוּל ֵאיָנהּ ֲחשׁוָּבה ֲﬠִשָׂיּה ְכָּלל‬53,‫קלח‬,‫ְול ֹא ִמן ֶהָﬠשׂוּיקלז ִבְּפסוּל‬ ‫קמ ֵכּיָון ֶשֵׁאינוֹ עוֶֹשׂה ַמֲﬠֶשׂה‬,‫ ַﬠל ְיֵדי ְקִציַצת ָהִאיָלן – ֵאין זוֹ ֲחשׁוָּבה ֲﬠִשָׂיּה‬54‫קלט וַּמה ֶשַּׁאַחר ָכּ ַמְכִשׁירוֹ‬,‫ְמאוָּמה‬ ‫קמא ְלִפיָכ ֵאין לוֹ ַתָּקָּנה ֶאָלּא ִאם ֵכּן ְיַנְﬠֵנַﬠקמב ָכּל ַהְסָּכ ַהָפּסוּל‬,‫ ְדַּה ְינוּ ֶשֵׁאינוֹ סוְֹתָרהּ ְכָּלל‬, ‫ָחָדשׁ ְבַּהְסָּכ‬ ‫קמה ֶשְׁבָּשָׁﬠה ֶשַׁמּ ְגִבּיהוֹ ִנְתַבְּטָּלה ֲﬠִשָׂיּה ָה ִראשׁוָֹנהקמו ֶשָׁה ְיָתה‬,‫קמג ְדַּה ְינוּ ֶשַׁמְּגִבּיהוֹ ְמַﬠטקמד ְוחוֵֹזר וַּמ ִנּיחוֹ‬,‫ֶשְׁקָּצצוֹ‬ ‫ ְוַאַחר ָכּ ְכֶּשַׁמּ ִנּיָחן הוּא עוֶֹשׂה ַמֲﬠֶשׂה ָחָדשׁ ְבּגוּף ַהֻסָּכּה‬,‫ִבְּפסוּל‬: 21 There are certain substances that our Sages forbade using as s’chach as an initial preference. Among them are: [a] grasses with an unpleasant smell, [which are invalid] even though they are not edible and are not susceptible to ritual impurity;55 and also [b] certain kinds of brambles whose leaves fall at all times, even when there is no wind.56 [The rationale is that] we are apprehensive that a person may leave the sukkah because of the unpleasant smell or because of the falling leaves. Nevertheless, if one transgressed and used these materials as s’chach, [the sukkah] is valid and one may dwell in it32 as an initial and preferred option. ‫קמט ַאף ַﬠל ִפּי ֶשֵׁאיָנן‬,‫קמח ְוֵהם ִמיֵני ֲﬠָשִׂבים ֶשֵׁריָחם ַרע‬,‫כא ֵישׁ ְדָּב ִרים ֶשָׁאְסרוּ ֲחָכִמים ְלַסֵכּ ָבֶּהןקמז ְלַכְתִּחָלּה‬ ‫ ְוֵכן ִמיֵני ְסֶנה ֶשֲׁﬠֵליֶהן נוְֹשׁ ִריןקנא ָתִּמיד ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִבְּשַׁﬠת‬55,‫קנ‬,‫ְראוּ ִיין ַלֲאִכיָלה ְוֵאין ְמַקְבִּלין ֻטְמָאה‬ ‫קנג ְוִאם ָﬠַבר ְוִסֵכּ‬.‫ ְלִפי ֶשָׁאנוּ חוְֹשִׁשׁין ֶשָׁמּא ִמתּוֹ ֶשֵׁריָחן ַרע אוֹ ִמתּוֹ ֶשֲׁﬠֵליֶהן נוְֹשׁ ִרין ֵיֵצא ִמן ַהֻסָּכּה‬56,‫קנב‬,‫ָהרוַּח‬

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https://www.chabad.org/library/article_cdo/aid/3385684/jewish/Shulcha...

‫קנה‬:‫ ְלַכְתִּחָלּה‬32‫קנד וֻּמָתּר ֵליֵשׁב ָבּהּ‬,‫ָבֶּהן – ְכֵּשָׁרה‬ 22 Bundles of straw or bundles of wood may not be used for s’chach while they are bound together.6 [The rationale is that] on any summer evening a person will sometimes come from the fields with his bundle on his shoulder and place it to dry on the sukkah that he uses throughout the summer for his herds. [Thus he will] not [have placed it there] for the purpose of shade. When Sukkos57 comes, he will change his mind [and desire to use it] for s’chach. [This is not acceptable,] for [with regard to the sukkah] the Torah states,58 “Make [the Sukkos festival...].” [Implied is that] one must make [the sukkah], and not [use] something that was already made in an unacceptable manner. Now, this bundle was not placed there for s’chach, [nor] even for shade, but to dry. Hence, it is not considered as s’chach and this sukkah will have been made in an unacceptable manner. The Sages therefore ordained that bundles should never be used as s’chach even when they were placed on the sukkah in order to fulfill the mitzvah of sukkah for the festival. [See fig. 14.] This ordinance [is a safeguard to forestall the possibility of error] involving bundles [that may have been placed there] throughout the summer.

Fig. 14: See sec. 629:22. ‫ ִמְפֵּני ֶשְׁפָּﬠִמים ֶשָׁאָדם ָבּא ִמן ַהָשֶּׂדה‬6,‫קנז‬,‫כב ֲחִביֵלי ַקשׁ ַוֲחִביֵלי ֵﬠִצים – ֵאין ְמַסְכִּכין ָבֶּהןקנו ְכֶּשֵׁהן ֲאגוִּדין‬ ‫ָבֶּﬠֶרבקנח ְבָּכל ְימוֹת ַהַחָמּהקנט ַוֲחִביָלתוֹ ַﬠל ְכֵּתפוֹ וַּמ ִנּיָחהּ ַﬠל ַגֵּבּי ֻסָכּתוֹקס ֶשֵׁיּשׁ לוֹ ָכּל ְימוֹת ַהַחָמּה ְלִמְקֵנהוּקסא ְכֵּדי‬ ‫ "ַתֲּﬠֶשׂה" – ְול ֹא‬58,‫קסד ְוַהתּוָֹרה ָאְמָרהקסה‬, ‫ ִנְמָל ָﬠֶליָה ְלִסכּוּ‬57‫ְלַיְבָּשׁהּקסב ְול ֹא ְלֵשׁם ְסָכ קסג וְּכֶשַׁמִּגּיַﬠ ַהַחג‬ ‫קסז ַוֲחִביָלה זוֹ ֶשֻׁהְנָּחה ָשׁם ֶשׁלּ ֹא ְלֵשׁם ְסָכ ֲאִפלּוּ ְלֵצלקסח ֶאָלּא ְכֵּדי ְלַיְבָּשׁהּ – ֵאין ֵשׁם ְסָכ‬,‫ִמן ֶהָﬠשׂוּיקסו ִבְּפסוּל‬ ‫ ְלִפיָכ ָגְּזרוּ ֲחָכִמיםקע ֶשׁלּ ֹא ְיַסְכָּכהּ ַבֲּחִבילוֹת ֲאִפלּוּ הוּא ְמִטיָלהּ‬,‫קסט ְוִנְמָצא ֶשֲׁﬠִשָׂיָּתהּ ֶשׁל ֻסָכּה זוֹ ִהיא ִבְּפסוּל‬,‫ָﬠֶליָה‬ ‫קעא‬:‫ ְגֵּזָרה ִמשּׁוּם ֲחִבילוֹת ֶשׁל ָכּל ְימוֹת ַהַחָמּה‬,‫ַﬠל ַהֻסָּכּה ְלֵשׁם ִמְצַות ֻסַכּת ַהַחג‬ 23 Since this prohibition was enacted only because of this ordinance, it was necessary to prohibit [the use of] only bundles [of the kind] which are commonly left to dry out, i.e., which have no fewer than 25 canes in them.59 Bundles of fewer than 25 canes may be used as s’chach. ‫קעב ְדַּה ְינוּ ֶשֵׁיּשׁ ָבּהּ ל ֹא ָפּחוֹת‬,‫ ל ֹא ֻהְצ ְרכוּ ֶלֱאֹסר ֶאָלּא ַבֲּחִביָלה ֶשֶׁדֶּר ַלַיְּבָּשׁהּ‬,‫כג ְוֵכיָון ֶשׁלּ ֹא ָאְסרוּ ֶאָלּא ִמְפֵּני ְגֵּזָרה זוֹ‬

12/20/2020, 1:06 PM

Shulchan Aruch: Chapter 629 - What Materials May Be Used as S’chach...

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https://www.chabad.org/library/article_cdo/aid/3385684/jewish/Shulcha...

‫קעד‬:‫ ֲאָבל ֲחִביָלה ֶשֵׁאין ָבּהּ ֶﬠְשׂ ִרים ַוֲחִמָשּׁה ָק ִנים – ֻמָתּר ְלַסֵכּ ָבּהּ‬59,‫קעג‬,‫ִמן ֶﬠְשׂ ִרים ַוֲחִמָשּׁה ָקִנים‬ 24 [Moreover,] even if there are 25 or more canes coming out of one stem, but they are separate at the other end and bound together there, they may be used as s’chach,60 for since they [emerge from] the same stem, they do not resemble a bundle that is left to dry. If, however, a person tied one cane that did not emerge from the same stem together with them, it is considered as [such] a bundle if there are 25 canes together with the additional one, and it may not be used as s’chach. ‫כד ְוִאם ֶﬠְשׂ ִרים ַוֲחִמָשּׁה ָק ִנים אוֹ יוֵֹתרקעה יוְֹצִאין ִמֶגַּזע ֶאָחד ְוֵהן ְמֹפָרִדין ְבּר ֹאָשׁן ַהֵשּׁ ִני ַוֲאָגָדן ָשׁםקעו – ַאף ַﬠל ִפּי‬ ‫ ְוִאם ָאַגד ִﬠָמֶּהן ָקֶנה ֶאָחדקעז ֶשֵׁאיָנהּ‬60.‫ֵכן ֵכּיָון ֶשִׁﬠָקָּרן ֶאָחד ֵאינוֹ דּוֶֹמה ַלֲחִביָלה ֶשֶׁדֶּר ְלַיְבָּשׁהּ ְוָלֵכן ֻמָתּר ְלַסֵכּ ָבּהּ‬ ‫ ְוֵאין ְמַסְכִּכין‬,‫ ִאם ֵישׁ ַבֲּחִביָלה זוֹ ִﬠם ָקֶנה ֶזה ֶﬠְשׂ ִרים ַוֲחִמָשּׁה ָק ִנים – ִנְקֵראת ֲחִביָלה‬,‫ְמֻחֶבֶּרת ִﬠָמֶּהן ְבִּﬠָקּר ֶאָחד‬ ‫קעח‬:‫ָבּהּ‬ 25 As to canes that are bound together in bundles to be sold in the marketplace by number,2 a purchaser unties them as soon as he buys them. One may [therefore] use them as s’chach. The ordinance forbidding the use of bundles bound throughout the summer months is not applied [in this context], because such a bundle is not ordinarily set aside while bound. [Even one who] purchases it to dry out [the wood] unties it immediately. – ‫ וְּכֶשׁקּוֶֹנה אוָֹתן ַהלּוֵֹקַח ַמִתּיר ִאגּוָּדן ִמָיּדקפ‬2,‫כה ָק ִנים ֶשׁעוִֹשׂין אוָֹתן ֲחִבילוֹת ֲחִבילוֹת ְכֵּדי ְלָמְכָרן ַבּשּׁוּק ְבִּמ ְנָיןקעט‬ ‫קפא‬,‫ ֵכּיָון ֶשֲׁחִביָלה זוֹ ֵאין ֶדֶּר ְלַהְצ ִניָﬠהּ ַבֲּאֻגָדּה‬,‫ ְוֵאין ָבֶּהן ִמשּׁוּם ְגֵּזַרת ֲחִביָלה ֶשׁל ָכּל ְימוֹת ַהַחָמּה‬,‫ֻמָתּר ְלַסֵכּ ָבֶּהן‬ ‫ ְוַהלּוְֹקָחהּ ְכֵּדי ְלַיְבָּשׁהּ ַמִתּיר ַאְגָדּהּקפב ִמָיּד‬: 26 [The following law applies to] bundles of willow branches whose thick ends are tied together at one extremity and whose thin ends are tied together at the other.2 As soon as one unties the knot at the thick end, [the bundle] may be used as s’chach, because the knot at the [thin] end is not so strong that it will hold if the bundle is carried. And any bundle that is not fit to be carried while bound is not considered a bundle at all. ,‫ ְוַד ְרָכּן ְלָקְשָׁרן ִבְּשֵׁני ָראֵשׁיֶהן‬2‫כו ֲחִבילוֹת ֶשׁעוִֹשׂין ֵמֲﬠָרָבה ְוָראֵשׁיֶהן ַהַגִּסּים ְלַצד ֶאָחד ְוָראֵשׁיֶהן ַהַדִּקּין ְלַצד ַאֵחר‬ ‫קפג ִמשּׁוּם ֶשַׁהֶקֶּשׁר ֶשַׁלַּצּד ָהַאֵחר ֵאינוֹ ָחָזק ָכּל ָכּ ֶשׁ ִיְּתַקֵיּם ִאם‬,‫ֵכּיָון ֶשִׁהִתּיר ֶקֶשׁר ֶשְׁבּר ֹאשׁ ַהַגּס – ֻמָתּר ְלַסֵכּ ָבֶּהן‬ ‫קפד‬:‫ ְוָכל ֶאֶגד ֶשֵׁאינוֹ ָﬠשׂוּי ְלַטְלְטלוֹ ְבַּאְגדּוֹ – ֵאינוֹ ִנְקָרא ֶאֶגד ְכָּלל‬,‫ְיַטְלֵטל ֶאת ַהֲחִביָלה‬ 27 If [such] a bundle was tied only in the middle, it may not be used as s’chach, because it could be carried when bound in this way. ‫קפה‬:‫ ִמְפֵּני ֶשִׁהיא ִמַטְּלֶטֶלת ְבֶּאֶגד ֶזה‬,‫כז ֲאָבל ִאם ָקַשׁר ֶאת ַהֲחִביָלה ְבֶּאְמָצָﬠהּ ִבְּלַבד – ֵאין ְמַסְכִּכין ָבּהּ‬ 28 If one transgressed and used a bundle as s’chach, he may untie [it] and thus [render the s’chach] valid.6 Though the sukkah was originally made in an unacceptable manner, it should not be disqualified because of [the above requirement to] “make, rather than [use] what was already made in an unacceptable manner.”61 [This leniency is granted] because [bundles are] deemed invalid only by Rabbinic ordinance, as explained above.62 If, however, one placed a bundle [on the sukkah] to dry, and when Sukkos arrived he changed his mind and decided to use it for s’chach, it is invalid by Scriptural Law, for it was not put there for shade. Hence, untying it is not sufficient to render it valid. [The rationale is that] it was not disqualified merely because it was tied together; rather, the fact that it was not laid in place for shade caused it to be

12/20/2020, 1:06 PM

Shulchan Aruch: Chapter 629 - What Materials May Be Used as S’chach...

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disqualified by Scriptural Law. Something new must therefore be done to [the way] it was laid down. It must be lifted up slightly and then put back in place with the intent that it provide shade. The bundle must also be untied, for a bundle may not be used as s’chach because of the [safeguard] that was ordained [to forestall the possibility of error] involving a bundle [that may have been placed there] throughout the summer, as was explained above.62 ‫ ְוַאף ַﬠל ִפּי ֶשְׁתִּחַלּת ֲﬠִשַׂיּת ֻסָכּה זוֹ ָה ְיָתה ִבְּפסוּל – ֵאין‬6,‫קפו‬.‫כח ִאם ָﬠַבר ְוִסֵכּ ַבֲּחִביָלה – ַמִתּיר ַאְגָדּהּ ְוִהיא ְכֵּשָׁרה‬ ‫ ֵכּיָון ֶשֵׁאין ְפּסוָּלהּ ֶאָלּא ֵמֲחַמת ְגֵּזָרה ְבָּﬠְלָמאקפז ְכּמוֹ‬61,"‫ְלָפְסָלהּ ִמשּׁוּם "ַתֲּﬠֶשׂה ְול ֹא ִמן ֶהָﬠשׂוּי ִבְּפסוּל‬ 62,‫קפח‬.‫ֶשִׁנְּתָבֵּאר‬ ‫קפט ֶשֲׁהֵרי ל ֹא ֻהְנָּחה ָשׁם‬,‫ֲאָבל ֲחִביָלה ֶשֶׁהֱﬠָלה אוָֹתהּ ְלַיְבָּשׁהּ וְּכֶשִׁהִגּיַﬠ ַהַחג ִנְמַל ָﬠֶליָה ְלִסכּוּ ֶשְׁפּסוָּלה ִמן ַהתּוָֹרה‬ ‫ ֶאָלּא ַהָנָּחָתהּ‬,‫קצא ֵכּיָון ֶשְׁפּסוָּלהּ ל ֹא ָהָיה ֵמֲחַמת ָהֶאֶגד ִבְּלַבד‬,‫ְלֵשׁם ֵצלקצ – ֵאין מוִֹﬠיל ָלהּ ַהָתַּרת ָהֶאֶגד ְלַהְכִשׁיָרהּ‬ ‫ ְדַּה ְינוּ ֶשַׁיּ ְגִבּיֶהנּוּ ְמַﬠט ְוַיֲח ֹזר‬,‫ ְלִפיָכ ָצ ִרי ַלֲﬠשׂוֹת ַמֲﬠֶשׂה ָחָדשׁ ְלַהָנָּחָתהּ‬,‫ֶשׁלּ ֹא ְלֵשׁם ֵצל ָגַּרם ָלהּ ְלִהָפֵּסל ִמן ַהתּוָֹרה‬ ‫קצד ֶשֵׁאין ְמַסְכִּכין ַבֲּחִביָלה ְגֵּזָרה ִמשּׁוּם ֲחִביָלה ֶשׁל ָכּל ְימוֹת‬,‫קצג ְוַגם ָצ ִרי ְלַהִתּיר ַא ְגָדּהּ‬,‫ְוַי ִנּיֵחהוּקצב ְלֵשׁם ֵצל‬ 62:‫ַהַחָמּה ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬ 29 Boards that are [at least] four handbreadths wide may not be used as s’chach,63 because the ceilings of most homes are made of [such boards]. Thus, [were they to be used,] there would be cause for concern that someone might sit under the ceiling of his home and say, “What difference is there between covering my sukkah with such boards — and sitting under the ceiling of my home? It, too, is made of boards!” And the ceiling of a home is invalid [as s’chach] according to Scriptural Law, for the reason explained in sec. 626.64 ‫קצו ְוֵישׁ ָלֹחשׁ‬,‫ ְלִפי ֶשֹׁרב ִתְּקרוֹת ַהַבּ ִית ֲﬠשׂוּיוֹת ֵמֶהן‬63,‫קצה‬,‫כט ְנָס ִרים ֶשָׁרְחָבּן ַא ְרָבָּﬠה ְטָפִחים – ָאסוּר ְלַסֵכּ ָבֶּהן‬ ‫ֶשָׁמּא ֵיֵשׁב ַתַּחת ִתְּקַרת ֵבּיתוֹ ְוי ֹאַמר ַמה ִלּי ְלַסֵכּ ִבּ ְנָס ִרים ֵאלּוּ ַמה ִלּי ֵליֵשׁב ַתַּחת ִתְּקַרת ֵבּיִתי ַאף ִהיא ִמְנָּס ִרים‬ 64,‫קצח‬:‫קצז ְוִתְקַרת ַהַבּ ִית ִהיא ְפּסוָּלה ִמן ַהתּוָֹרה ִמַטַּﬠם ֶשִׁנְּתָבֵּאר ְבִּסיָמן תרכ"ו‬,‫ֲﬠשׂוָּיה‬ 30 Even if one did not place the width of the boards on the sukkah, but turned them and laid them on their sides, which were less than four handbreadths wide, they are, nevertheless, invalid.63 Once they have been deemed invalid, they are like metal spits that are invalid as s’chach, regardless of which way they are turned. ‫ל ַוֲאִפלּוּ ִאם ל ֹא ֵהִטיל ֹרַחב ַה ְנָּס ִרים ַﬠל ַגֵּבּי ַהֻסָּכּה ֶאָלּא ֲהָפָכן ְוִהְשִׁכּיָבן ַﬠל ִצָדּן ֶשׁהוּא ָפּחוּת ֵמַא ְרָבָּﬠה ְטָפִחים – ַאף‬ ‫ ְדֵּכיָון ֶשֵׁיּשׁ ֵשׁם ְפּסוּל ֲﬠֵליֶהןר – ַנֲﬠשׂוּ ְכַּשׁפּוִּדין ֶשׁל ַמֶתֶּכתרא ַהְפּסוִּלין ְלַסֵכּ ְבָּכל ִﬠ ְנָין‬63,‫קצט‬,‫ַﬠל ִפּי ֵכן ְפּסוָּלה‬ ‫רב‬:‫ֶשׁהוְֹפָכן‬ 31 However, boards that are less than four handbreadths wide may be used as s’chach even if they have been planed and resemble utensils,65 despite the fact that they are wide enough to be fit for use as seats66 [and] are also fit to have fruit and loaves placed on them.67 Nevertheless, they are not susceptible to ritual impurity, for they were not set aside to be sat upon nor to be used for any other purpose, but are intended for construction or for destroying a building.68 ‫ ְוַאף ַﬠל‬65,‫רה‬,‫רג ַוֲאִפלּוּ ִאם ֵהם ְמֻשִׁפּיןרד ְודוִֹמין ְלֵכִלים‬,‫לא ֲאָבל ֻמָתּר ְלַסֵכּ ִבּ ְנָס ִרים ֶשֵׁאין ָרְחָבּן ַא ְרָבָּﬠה ְטָפִחים‬ – ‫ ֶשֲׁהֵרי ֵהן ְרָחִבין ְקָצת‬67‫ ַגּם ֵהן ְראוּ ִיין ְלִהְשַׁתֵּמּשׁ ָבֶּהן ְלַה ִנּיַח ֵפּרוֹת ְוִכָכּרוֹת ַﬠל ַגֵּבּיֶהן‬66,‫ִפּי ֶשֵׁהן ְראוּ ִיים ִליִשׁיָבה‬ ‫רו ֶאָלּא עוְֹמִדין ְלִב ְנָיןרז אוֹ‬,‫ַאף ַﬠל ִפּי ֵכן ֵאיָנן ְמַקְבִּלין ֻטְמָאה ִאם ֵאיָנן ְמיָֻחִדין ל ֹא ִליִשׁיָבה ְול ֹא ְלשׁוּם ַתְּשִׁמישׁ‬ 68,‫רח‬:‫ִלְסִתיָרה‬ 32 Today, when homes are roofed by boards that are less than three handbreadths 12/20/2020, 1:06 PM

Shulchan Aruch: Chapter 629 - What Materials May Be Used as S’chach...

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wide, a sukkah should be disqualified even if boards less than three handbreadths wide are used as s’chach, because of the [safeguard] that was ordained lest one sit under the ceiling of his home that is made of such boards.69 However, one may use very narrow boards, such as lattices and shingles,70 for it is not common to make the ceiling of a home out of such narrow boards. Nevertheless, one must be careful to make the s’chach temporary and light so that rain can penetrate [the sukkah], as stated in sec. 631[:5]. It has therefore become customary not to use [boards] for s’chach at all, lest someone err and [build] a permanent [roof] that rain could not penetrate. ‫לב ְוַﬠְכָשׁו ַבְּזַּמן ַהֶזּה ֶשְׁמַּסְכִּכין ַהָבִּתּים ִבּ ְנָס ִרים ֶשֵׁאין ָבֶּהן ְשׁ ָשׁה ְטָפִחים – ֵישׁ ִלְפֹסל ֻסָכּה ַהְמֻסֶכֶּכת ֲאִפלּוּ ִבְּנָס ִרים‬ 69.‫רט ִמשּׁוּם ְגֵּזָרה ֶשָׁמּא ֵיֵשׁב ַתַּחת ִתְּקַרת ֵבּיתוֹ ָהֲﬠשׂוָּיה ִמ ְנָּס ִרים ָכֵּאלּוּ‬,‫ֶשֵׁאין ְבָּרְחָבּן ְשׁ ָשׁה ְטָפִחים‬ ‫ ֶשֵׁאין ֶדֶּר ַלֲﬠשׂוֹת ִתְּקַרת ַהַבּ ִית ִמְנָּס ִרים‬70,(‫ֲאָבל ֻמָתּר ְלַסֵכּ ִבְּנָס ִרים ְקָצ ִרים ְמֹאד ֶשׁקּוֹ ִרין )לאיטי"ש אוֹ שינדלי"ן‬ ‫ ָצ ִרי ִלָזֵּהר ַלֲﬠשׂוֹת ַהְסָּכ ֲﬠַראי ְוַקל ְבִּﬠְנָין ֶשׁיּוְּכלוּ ַהְגָּשִׁמים ֵליֵרד ְבּתוֹכוֹ ְכּמוֹ ֶשִׁיְּתָבֵּאר‬,‫רי וִּמָכּל ָמקוֹם‬.‫ְקָצ ִרים ָכֵּאלּוּ‬ ‫ ֶשָׁמּא ִיְטעוּ ְלַסֵכּ ְבִּﬠ ְנַין ְקִביעוּת ֶשׁלּ ֹא יוְּכלוּ ַהְגָּשִׁמים‬,‫ריא וְּלִפיָכ ָנֲהגוּ ָהעוָֹלם ֶשׁלּ ֹא ְלַסֵכּ ָבֶּהן ְכָּלל‬.‫ְבִּסיָמן תרל"א‬ ‫ריב‬:‫ֵליֵרד ְבּתוֹכוֹ‬ 33 In a pressing situation, where people lack materials to use as s’chach, one may use boards as s’chach, even if they are [more than] four handbreadths wide, if there is no other alternative.71 This principle applies to all materials prohibited [as s’chach] because of a Rabbinic ordinance. [The end of sec. 62972 and the entire sec. 630 are not extant.] ‫לג וִּבְשַׁﬠת ַהְדָּחק ֶשֵׁאין ָלֶהם ְבַּמה ְלַּסֵכּ – ְמַסְכִּכין ִבְּנָס ִרים ֲאִפלּוּ ֵישׁ ָבֶּהם ַא ְרָבָּﬠה ְטָפִחים ִאם ִאי ֶאְפָשׁר ְבִּﬠ ְנָין‬ ‫ריד‬:‫ ְוהוּא ַהִדּין ְבָּכל ָדָּבר ָהָאסוּר ִמשּׁוּם ְגֵּזָרה‬71,‫ריג‬.‫ַאֵחר‬ 72,‫ָחֵסררטו‬

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Shulchan Aruch: Chapter 631 - [A Sukkah] whose Sunlit Area Exceeds it...

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Shulchan Aruch: Chapter 631 - [A Sukkah] whose Sunlit Area Exceeds its Shaded Area, & Other Laws Governing S’chach By Rabbi Schneur Zalman of Liadi

SECTION 631 [A Sukkah] whose Sunlit Area Exceeds its Shaded Area, and Other Laws Governing the S’chach. (1–12) ‫סימן תרלא ֻסָכּה ֶשַׁחָמָּתהּ ְמֻרָבּה ִמִצָּלָּתהּ ְוֶיֶתר ִדּיֵני ַהְסָּכ וּבוֹ י"ב ְסִﬠיִפים‬: 1 If the s’chach is a very light covering with much empty space, but no one place has three handbreadths of empty space,1 [the sukkah] is valid,2 [provided] the overall shaded part [of its floor] exceeds its sunlit area;3 i.e., there is more s’chach than open space. ‫ וֵּבין ַהֹכּל ִצָלּתוֹ‬1,‫ב‬,‫א ֶאָלּא ֶשֵׁאין ְשׁ ָשׁה ְטָפִחים ֲא ִויר ְבָּמקוֹם ֶאָחד‬,‫א ָהָיה ַהְסָּכ ִכּסּוּי ַדּק ְמֹאד ֶשֵׁיּשׁ בּוֹ ֲא ִויר ַה ְרֵבּה‬ 2:‫ ֶשַׁהְסָּכ ִהיא ְמֻרָבּה ִמן ָהֲא ִוירד – ֲהֵרי זוֹ ְכֵּשָׁרה‬3,‫ְמֻרָבּה ֵמַחָמּתוֹג‬ 2 If the s’chach does not exceed the open space, but they are equal, [the sukkah] is invalid.4 The reason is that when the sunlight coming through the space[s] in the s’chach reaches the floor of the sukkah, it diffuses [over an area] greater than the open space[s] in the s’chach above. On the floor of the sukkah, the sunlit area thus exceeds the shaded part. ‫ ְלִפי ֶשַׁהַחָמּה ַה ִנְּכֶנֶסת ַבֲּא ִויר ַהִסּכּוּ ְכֶּשִׁהיא‬4,‫ה‬,‫ב ֲאָבל ִאם ֵאין ַהְסָּכ ְמֻרֶבּה ִמן ָהֲא ִויר ֶאָלּא ֵהן ָשׁ ִוין – ְפּסוָּלה‬ ‫ ְו ִנְמָצא ֶשַׁהֻסָּכּה ְלַמָטּה ְבַּק ְרָקִﬠיָתהּ‬, ‫ַמִגּיָﬠה ְלַק ְרָקִﬠית ַהֻסָּכּה ִהיא ִמְתַפֶּשֶּׁטת יוֵֹתר ִמַמּה ֶשִּׁהיא ְלַמְﬠָלה ַבֲּא ִויר ַהִסּכּוּ‬ ‫ו‬:‫ִהיא ַחָמָּתהּ ְמֻרָבּה ִמִצָּלָּתהּ‬ 3 However, if on the sukkah floor the sunlit area is equal to its shaded part, the sukkah is valid,4 for it is certain that above, at [the level of] the covering, there is less open space than s’chach. Since the above area of [s’chach that casts a] shadow thus exceeds the area [that admits] sunlight, such s’chach is completely valid.5 ‫ ְלִפי ֶשָׁיּדוַּﬠ ֶשְׁלַּמְﬠָלה ְבַּהְסָּכ ָהֲא ִויר הוּא מוָּﬠט‬4,‫ז‬,‫ג ֲאָבל ִאם ְלַמָטּה ְבַּק ְרָקִﬠיָתהּ ִהיא ַחָמָּתהּ ְוִצָלָּתהּ ָשׁ ִוין – ְכֵּשָׁרה‬ 5,‫י‬:‫ט ַוֲהֵרי ֶזה ְסָכ ָגּמוּר‬,‫ִמן ַהִסּכּוּ ח ְוִצָלָּתהּ ְלַמְﬠָלה ִהיא ְמֻרָבּה ֵמַחָמָּתהּ‬ 4 [A sukkah] is valid if the majority of the s’chach casts a shadow whose area is two small measures6 greater than the sunlit area, and hence the empty space in the s’chach is [considered as] very little, while [under] a smaller part of the s’chach, the sunlit area exceeds the shaded part by a small measure. Thus when the sunlit area and the shaded area [under] the entire s’chach are added together, the shaded area will exceed the sunlit area by a small measure.7 One may even dwell under the smaller part of the s’chach, [under which] the sunlit area exceeds [the shade], for this part is batel — insignificant and therefore nullified — vis-à-vis the majority of s’chach, [under which] the shade exceeds [the sunlit

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Shulchan Aruch: Chapter 631 - [A Sukkah] whose Sunlit Area Exceeds it...

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area]. Nevertheless, if the smaller part of s’chach, [under which] the sunlit area exceeds [the shade], is seven handbreadths by seven handbreadths [or more], which is the minimum valid size for a sukkah,8 one should not sit under this [part of the s’chach].9 [The rationale is that] it is a significant area.10 Hence it is not batel — insignificant and therefore nullified — vis-à-vis the remainder of the s’chach, [under which] the shade exceeds [the sunlit area]. ‫ וִּמעוּט ַהְסָּכ ַחָמּתוֹ ְמֻרָבּה ִמִצָּלּתוֹ‬,‫ ֶשָׁהֲא ִויר ֶשׁבּוֹ הוּא מוָּﬠט ְמֹאד‬,‫ד ְוִאם ֹרב ְסַכ ִצָלָּתהּ ְמֻרֶבּה ֵמַחָמָּתהּ ְשֵׁתּי ַמֶשּׁהוּ ִיין‬ ‫ וֻּמָתּר‬6,‫יא‬,‫ ְבִּﬠ ְנָין ֶשִׁאם ְנָצֵרף ַהַחָמּה ְוַהֵצּל ֶשׁל ָכּל ַהִסּכּוּ ִיְהֶיה ִצָלּתוֹ ְמֻרָבּה ֵמַחָמּתוֹ ַמֶשּׁהוּ – ֲהֵרי זוֹ ְכֵּשָׁרה‬7,‫ַמֶשּׁהוּ‬ ‫ ִאם‬,‫ ִמָכּל ָמקוֹם‬.‫יב ְלִפי ֶשׁהוּא ָבֵּטל ְלַגֵבּי ֹרב ַהְסָּכ ֶשִׁצָּלּתוֹ ְמֻרָבּה‬,‫ֵליֵשׁב ֲאִפלּוּ ַתַּחת ִמעוּט ַהְסָּכ ֶשַׁחָמּתוֹ ְמֻרָבּה‬ ‫ – ֵאין ֵליֵשׁב‬8,‫ִמעוּט ַהְסָּכ ֶשַׁחָמּתוֹ ְמֻרָבּה ֵישׁ בּוֹ ִשְׁבָﬠה ְטָפִחים ַﬠל ִשְׁבָﬠה ְטָפִחיםיג ְכֵּדי ִשׁעוּר ֶהְכֵשׁר ֻסָכּהיד‬ ‫ ְוֵאינוֹ ָבֵּטל ְלַגֵבּי ְשָׁאר ַהְסָּכ ֶשִׁצָּלּתוֹ ְמֻרָבּה‬10‫ ְלִפי ֶשׁהוּא ָמקוֹם ָחשׁוּב‬9,‫טו‬,‫ַתְּחָתּיו‬: 5 As an initial and preferred option,11 the s’chach should be light and sparse enough for large stars to be seen through it at night.12 After the fact,13 even if [the s’chach] was very thick, [making it seem] like [the roof of] a house and not allowing the rays of the sun to be visible from within, it is valid.14 [The above applies] provided rain can come into [the sukkah]. If the s’chach is so thick that rain cannot penetrate, the sukkah is invalid,15 for [a structure] is called a sukkah only when it offers shelter from [sunlight] alone, [providing] shade. If it also offers shelter from rain, it cannot be called a sukkah; it is like a house.16 12,‫יח‬,‫ ָצ ִרי ַלֲﬠשׂוֹת ֶאת ַהִסּכּוּ ַקל ְוָקלוּשׁ ְבִּﬠ ְנָין ֶשׁ ִיְּהיוּ ַהכּוָֹכִביםטז ַהְגּדוִֹליםיז ִנ ְרִאים ִמתּוֹכוֹ ַבַּלּ ְיָלה‬11‫ה ְלַכְתִּחָלּה‬ ‫ ְוהוּא ֶשָׁיּכוֹל ַהָמָּטר‬14.‫ ֲאִפלּוּ ָה ְיָתה ְמֻﬠָבּה ְכִּמין ַבּ ִיתיט ַﬠד ֶשֵׁאין ַזֲהרוֵּרי ֶשֶׁמשׁ ִנ ְרִאים ִמתּוָֹכהּכ – ְכֵּשָׁרה‬13‫וְּב ִדיֲﬠַבד‬ ‫ ְלִפי ֶשֵׁאין‬15,‫כא‬,‫ ֲאָבל ִאם ָהָיה ַהְסָּכ ְמֻﬠֶבּה ָכּל ָכּ ַﬠד ֶשֵׁאין ַהָמָּטר ָיכוֹל ֵליֵרד ְבּתוָֹכהּ – ְפּסוָּלה‬,‫ֵליֵרד ְבּתוָֹכהּ‬ ‫ ֶאָלּא ְכִּמין‬,‫ ֲאָבל ִאם ְמִגָנּה ַגּם ִמן ַהָמָּטר – ֵאין ִנְקֵראת ֻסָכּה‬,‫ִנְקֵראת ֻסָכּה ֶאָלּא ִאם ֵכּן ֵאיָנהּ ְמִגָנּה ֶאָלּא ִמן ַהֵצּל ִבְּלַבד‬ 16,‫כב‬:‫ַבּ ִית ִהיא זוֹ‬ 6 If the s’chach was irregular, i.e., parts of it were on a somewhat higher level and parts were on a somewhat lower level, [the sukkah] is valid,2 even though [at times] the sunlit area [on the floor] appears to exceed its shaded area. [The rationale is that] since when the sun is at its zenith, directly overhead, the shaded part [of the sukkah floor] does exceed its sunlit area, [the sukkah] should not be disqualified because of sunlight that comes in [at other times] from the side, at an angle. ‫כג ַאף ַﬠל ִפּי ֶשִׁמּתּוֹ ָכּ ַחָמָּתהּ‬,‫ ְדַּה ְינוּ ֶשִׁמְּקָצתוֹ עוֶֹלה ְמַﬠט ְלַמְﬠָלה וִּמְקָצתוֹ יוֶֹרד ְמַﬠט ְלַמָטּה‬,‫ו ָהָיה ַהִסּכּוּ ְמֻבְלָבּל‬ ‫ ֶשֵׁכּיָון ֶשִׁאם ַתֲּﬠֹמד ַהַחָמּה ְבֶּאְמַצע ָהָרִקיַﬠ ְכֶּנֶגד ר ֹאשׁ ָכּל ָאָדם ִיְהֶיה ִצָלָּתהּ ְמֻרָבּה‬2,‫ְמֻרָבּה ִמִצָּלָּתהּכד – ְכֵּשָׁרה‬ ‫כו‬:‫ֵמַחָמָּתהּכה – ֵאין ִלְפֹסל אוָֹתהּ ֵמֲחַמת ַחָמּה ַהָבָּאה ִמן ַהַצּד ַבֲּאַלְכסוֹן‬ 7 When does the above apply? When the vertical distance between the higher level and the lower level [of the s’chach] is less than three handbreadths,2 for any gap smaller than three handbreadths is governed by the principle of lavud.17 Hence, [the two levels of s’chach] are combined and considered as a single covering of s’chach. If there are three handbreadths [or more] between them, they are not combined and they are not considered as a covering of s’chach at all. If the width of the higher level of s’chach meets at least the minimum requirement [to be called] a roof, a handbreadth by a handbreadth, and it is positioned exactly over the open space on the lower level,18 the sukkah is valid, even though there are more than three handbreadths between the two. We consider [the s’chach on] the 12/20/2020, 1:06 PM

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higher level as if it had descended19 and was positioned in the empty space under it. [See fig. 15.] [The above applies] if the width of the empty space [between the strips of s’chach] is the same as the area of the upper level [of s’chach] or more than it. If it was less than it, or if the higher level [of s’chach] was not positioned exactly over the empty space below it, but instead, were it to be lowered, part of it would touch the lower level of s’chach, the higher level is not considered20 as if it had come down to the lower [level]. All of these measures are halachos transmitted to Moshe at Sinai.21 ‫ ֶשָׁכּל ָפּחוֹת ִמג' ְטָפִחים ֲהֵרי הוּא‬2,‫כז‬,‫ז ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשֵׁאין ַבֹּגַּבהּ ֶשֵׁבּין ָהעוֶֹלה ְלַהיּוֵֹרד ג' ְטָפִחים‬ ‫כט ֲאָבל ִאם ֵישׁ ֵבּיֵניֶהם ְשׁ ָשׁה ְטָפִחים – ֵאין ִמְצָט ְרִפין‬,‫ וִּמְצָט ְרִפין ֶזה ִﬠם ֶזה ִלְהיוֹת ִנְקָרִאים ְסָכ ֶאָחד‬17,‫ְכָּלבוּדכח‬ ‫ל‬.‫ ְוֵאין ֶזה ָחשׁוּב ְסָכ ְכָּלל‬,‫ֶזה ִﬠם ֶזה‬ ‫ְוִאם ֵישׁ ְבֹּרַחב ַהִסּכּוּ ָהעוֶֹלהלא ְכִּשׁעוּר ַגּגלב ְדַּה ְינוּ ֶטַפח ַﬠל ֶטַפחלג אוֹ יוֵֹתר ְוהוּא ְמֻכָוּן ְכֶּנֶגד ָהֲא ִויר ֶשֵׁבּין‬ 19‫ ְלִפי ֶשָׁאנוּ רוִֹאים ֶאת ָהעוֶֹלה ְכִּאלּוּ ָיַרד ְלַמָטּה‬,‫ ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ֵבּיֵניֶהם יוֵֹתר ִמג' ְטָפִחים – ְכֵּשָׁרה‬18,‫לד‬,‫ַהַתְּחתּוֹן‬ ‫לח ְוֵכן‬,‫לז ֲאָבל ִאם ָהָיה ָפּחוֹת ִמֶמּנּוּ‬,‫לה ְוהוּא ֶשׁ ְיֵּהא ֹרַחב ָהֲא ִויר ְכֹּרַחב ָהעוֶֹלהלו אוֹ יוֵֹתר ִמֶמּנּוּ‬.‫וֻּמָנּח ָבֲּא ִויר ֶשְׁכֶּנְגדּוֹ‬ ‫ ְבִּﬠ ְנָין ֶשִׁאם ָהָיה יוֵֹרד ְלַמָטּה ְכֶּנ ְגדּוֹ ַמָמּשׁ ָהָיה ִמְקָצתוֹ נוֵֹגַﬠ ַבְּסָּכ‬,‫ִאם ָהעוֶֹלה ֵאינוֹ ְמֻכָוּן ַמָמּשׁ ְכֶּנֶגד ָהֲא ִויר ֶשַׁתְּחָתּיו‬ ‫לט‬.‫ ְכִּאלּוּ ָיַרד ְלַמָטּה‬20‫ַהַתְּחתּוֹן – ֵאין ָאנוּ רוִֹאין אוֹתוֹ‬ 21,‫מ‬:‫ְוָכל ִשׁעוּ ִרין ַהָלּלוּ ֵהן ֲהָלָכה ְלֹמֶשׁה ִמִסּיַני‬

Fig. 15: See sec. 631:7. 8 [The following laws apply when] canes [from the s’chach] project outward behind the sukkah and two of the walls extend together with them,22 as is the case when the canes of the s’chach extend behind the middle wall.23 If [a] these canes extend over the minimum area of a sukkah, which is seven handbreadths square,8 and [b] the shaded area [under them] exceeds the sunlit area, and [c] there are three walls, i.e., the middle wall and the whole of the two long walls that extend together [with the canes], this is a completely valid sukkah. [This is true] even though the middle wall was not constructed with this intent, but to serve the main sukkah.24

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‫ ְכּגוֹן ֶשֲׁאחוֵֹרי ֹדֶּפן ֶאְמָצִﬠי ֶשׁל ַהֻסָּכּה בּוְֹלִטין‬22,‫מב‬,‫ח ָק ִנים ַהיּוְֹצִאים ֵמֲאחוֵֹרי ַהֻסָּכּהמא וְּשֵׁתּי ְדָּפנוֹת ִנְמָשִׁכים ִﬠָמֶּהם‬ ‫ ְוֵישׁ ָלֶהם‬,‫ ְוִצָלָּתן ְמֻרָבּה ֵמַחָמָּתן‬8,‫מג‬,‫ ְוֵישׁ ָבֶּהן ֶהְכֵשׁר ֻסָכּה ְדַּה ְינוּ ִשְׁבָﬠה ְטָפִחים ַﬠל ִשְׁבָﬠה ְטָפִחים‬23, ‫ָק ִנים ֵמַהְסָּכ‬ ‫ ַאף‬,‫ָשׁ שׁ ְדָּפנוֹת ְדַּה ְינוּ ֹדֶּפן ָהֶאְמָצִﬠי ֶשׁל ַהֻסָּכּה ְוָכל ְדָּפנוֹת ָהֲאֻרכּוֹת ַהִנְּמָשׁכוֹת ִﬠָמֶּהם – ֲהֵרי זוֹ ֻסָכּה ְגּמוָּרה וְּכֵשָׁרה‬ 24,‫מד‬:‫ַﬠל ִפּי ֶשֹׁדֶּפן ָהֶאְמָצִﬠי ל ֹא ַנֲﬠָשׂה ִבְּשִׁביָלהּ ֶאָלּא ִבְּשִׁביל ִﬠַקּר ַהֻסָּכּה‬

Fig. 16: See sec. 631:8. 9 A similar [law applies] if the canes of the s’chach project beyond the fourth side of the sukkah,25 which is open and not enclosed by a wall,26 and one of the [parallel] walls extends outward with22 those canes.7 If the canes [covering this addition] extend over the minimum dimensions of a sukkah, this [additional] area is also considered as part of the sukkah and one may sit there27 even though it has only one wall. [These laws apply] even [when it is possible to say that] the owner of the sukkah revealed his intent to construct the entire sukkah with long walls,28 flanking the full length of the s’chach. [How could one assert that this intent could be discerned?] For example, after he had built one sukkah wall as long as the entire length of the s’chach, he made the opposite wall longer than seven handbreadths.29 [This supposition is not accepted.] We do not say that since the third wall could have been only seven handbreadths long, by extending it beyond [that minimum] he revealed his intent that the walls of the sukkah should extend together with the s’chach so that he would not be sitting under the s’chach in the open area which does not have both walls extend outward with it. Following that logic, [one would say that] this wall which extends outward [together] with the canes extending from the s’chach should not at all be considered as part of the sukkah, but rather as a distinct entity. Thus these canes [are flanked] by only one wall, the wall that extends with them [and thus cannot be considered as part of the sukkah]. We do not say this. For [even if the latter were to be the builder’s intent,] we are not concerned with his intent (for there is no requirement that a sukkah be built with

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the intent [that it be used for a mitzvah], as explained in sec. 63530). Thus it is as if he did not reveal his intent at all. [Rather,] the entire length of the s’chach is rendered valid by the third, short wall, even if it does not extend the entire length of the s’chach as does the opposite wall, as stated in sec. 630.31 ‫ ְוֹדֶפן ֶאָחד ִנְמָשׁ ֵמַהֻסָּכּה‬26‫ ֶשׁהוּא ָפּרוּץ ְוֵאין בּוֹ ֹדֶּפן‬25‫ט ְוֵכן ָקִנים ַהבּוְֹלִטים ֵמַהְסָּכ ְלַצד רוַּח ְרִביִﬠית ַהֻסָּכּה‬ ‫ ַאף ַﬠל‬27‫ וֻּמָתּר ֵליֵשׁב ָשׁם‬,‫ ֶשֵׁיּשׁ ָבֶּהם ֶהְכֵשׁר ֻסָכּהמו – ֲהֵרי ָמקוֹם ֶזה ֶנְחָשׁב ַגּם ֵכּן ִמן ַהֻסָּכּה‬7,‫ ָק ִנים ֵאלּוּמה‬22‫ִﬠם‬ ‫ִפּי ֶשֵׁאין ָשׁם ֶאָלּא ֹדֶּפן ֶאָחד‬. , ‫ ַה ִנְּמָשׁכוֹת ִﬠם ָכּל ֹאֶר ַהְסָּכ‬28‫ַוֲאִפלּוּ ִאם ַבַּﬠל ַהֻסָּכּה ִגָּלּה ַדְּﬠתּוֹ ֶשַׁכָּוָּנתוֹ ָה ְיָתה ַלֲﬠשׂוֹת ָכּל ַהֻסָּכּה ִבְּדָפנוֹת ֲאֻרכּוֹת‬ ‫ – ֵאין אוְֹמ ִרים‬29‫ְכּגוֹן ֶשְׁלַּאַחר ֶשָׁﬠָשׂה ֹדֶּפן ֶאָחד ָאֹר ְבֹּאֶר ָכּל ַהְסָּכ ָﬠָשׂה ֹדֶּפן ֶשְׁכֶּנְגדּוֹ ָאֹר יוֵֹתר ִמִשְּׁבָﬠה ְטָפִחים‬ ‫ֵכּיָון ֶשָׁהָיה ַדּי ַלֹדֶּפן ְשִׁליִשׁי ַהֶזּה ַלֲﬠשׂוֹתוֹ ִשְׁבָﬠה ְטָפִחים ִבְּלַבד ְוֶזה ֶשֶׁהֱא ִריכוֹ יוֵֹתר ִגָּלּה ַדְּﬠתּוֹ ֶשַׁכָּוָּנתוֹ ְלַהְמִשׁי‬ ‫ ְוִאם ֵכּן ֹדֶּפן ֶזה ַהִנְּמָשׁ ִﬠם ָק ִנים‬,‫ַהְדָּפנוֹת ִﬠם ַהְסָּכ ֶשׁלּ ֹא ֵליֵשׁב ַתַּחת ַהְסָּכ ַהָפּרוּץ ֶשֵׁאין ְשֵׁתּי ְדָּפנוֹת ִנְמָשׁכוֹת ִﬠָמּהּ‬ ‫ ְו ִנְמָצא ֶשֵׁאין ְלָקִנים ֵאלּוּ ַרק ֹדֶּפן ֶאָחד‬,‫ֵאלּוּ ַהבּוְֹלִטים ִמן ַהְסָּכ ֵאין ֶנְחָשׁב ְכָּלל ִמן ַהֻסָּכּה ֶאָלּא ִבְּפֵני ַﬠְצמוֹ הוּא עוֵֹמד‬ ‫ ִמשּׁוּם ֶשֵׁאין ָאנוּ הוְֹלִכין ַאַחר ִגּלּוּי ַדְּﬠתּוֹ ָבֶּזה )ְלִפי ֶשֲׁﬠִשַׂיּת ַהֻסָּכּה‬,‫ְדַּה ְינוּ ֹדֶּפן ַה ִנְּמָשׁ ִﬠָמֶּהםמז – ֵאין ָאנוּ אוְֹמ ִרים ֵכּן‬ ‫ ֶשָׁכּל ַהְסָּכ ִמְתַכֵּשּׁר ַבֹּדֶּפן‬,‫ וְּכִאלּוּ ל ֹא ִגָּלּה ַדְּﬠתּוֹ ְכָּלל‬,(30,‫ֵאיָנהּ ְצ ִריָכה ַכָּוָּנה ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תרל"המח‬ ‫מט וְּכמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬,‫ַהְשִּׁליִשׁי ַהֶזּה ַהָקָּצר ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ִנְמָשׁ ִﬠם ָכּל ֹאֶר ַהְסָּכ ְכּמוֹ ֶשִׁנְּמַשׁ ֹדֶּפן ֶשְׁכֶּנְגדּוֹ‬ 31,‫נ‬:‫תר"ל‬

Fig. 17: See sec. 631:9. 10 As explained in sec. 626[:8], if one covered [the sukkah] partly with valid s’chach and partly with materials that are invalid as s’chach, and did not mix them together, but placed them separately on the sukkah next to each other, there need not be more valid s’chach than invalid covering. Even if they are of equal amounts, the sukkah is valid,32 for it is a halachah transmitted to Moshe at Sinai that the valid s’chach required for a sukkah need not constitute a majority; half is sufficient. [This applies] provided there is not [a strip of] four handbreadths of invalid covering in one place in a large sukkah,33 or of three handbreadths in a small sukkah that is only seven handbreadths square, as will be explained in sec. 632.34

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Shulchan Aruch: Chapter 631 - [A Sukkah] whose Sunlit Area Exceeds it...

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‫י ְכָּבר ֵבַּא ְרנוּ ְבִּסיָמן תרכ"ונא ֶשִׁאם ִסֵכּ ִבְּסָכ ָפּסוּל וִּבְסָכ ָכֵּשׁר ְוֵאיָנן ְמֹעָרִבין ֶזה ִﬠם ֶזה ֶאָלּא ָכּל ֶאָחד ְוֶאָחד ֻמָנּח‬ ‫ ֶאָלּא ֲאִפלּוּ ִאם ֵהן ֶמֱחָצה ַﬠל‬,‫ַﬠל ַהֻסָּכּה ִבְּפֵני ַﬠְצמוֹ ֶזה ְבַּצד ֶזה – ֵאינוֹ ָצ ִרי ֶשׁ ִיְּהֶיה ַבְּסָּכ ַהָכֵּשׁר ֹרב ְכֶּנֶגד ַהָפּסוּל‬ ‫ ֶשָׁכּ הוּא ֲהָלָכה ְלֹמֶשׁה ִמִסּיַני ֶשַׁהְסָּכ ַהָצּ ִרי ְלַהֻסָּכּה ֵאינוֹ ָצ ִרי ִלְהיוֹת ֹרב ִמן‬32,‫נב‬,‫ֶמֱחָצה ַגּם ֵכּן ַהֻסָּכּה ְכֵּשָׁרה‬ ‫נג ְוהוּא ֶשׁלּ ֹא ִיְהֶיה ִמְסָּכ ַהָפּסוּל ַא ְרָבָּﬠה ְטָפִחים ְבָּמקוֹם ֶאָחדנד ְבֻּסָכּה‬.‫ַהָכֵּשׁר ְלִסכּוּ ֶאָלּא ֲחִצי ַהְסָּכ ִבְּלַבד‬ ‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן‬,‫ אוֹ ְשׁ ָשׁה ְטָפִחים ְבֻּסָכּה ְקַטָנּהנה ֶשֵׁאין ָבּהּ ִכּי ִאם ִשְׁבָﬠה ְטָפִחים ַﬠל ִשְׁבָﬠה ְטָפִחים‬33,‫ְגּדוָֹלה‬ 34:‫נו ַﬠֵיּן ָשׁם‬,‫תרל"ב‬

Fig. 18: Here, the invalid material is less than four tefachim wide and covers less than half of the area of the sukkah. This sukkah is thus valid. See sec. 631:10. 11 Even if the valid s’chach is sufficiently light and sparse — as is required — to enable the stars to be seen through it, and they cannot be seen through the material that is invalid for s’chach, the sukkah is valid according to Scriptural Law.35 (What is implied? A person covered [the top of the sukkah] with [metal] spits, which are invalid as s’chach.36 He left a space the width of a spit between each pair of spits and filled those spaces with light and sparse valid s’chach as required by law. Thus the invalid s’chach exceeds the valid s’chach by the measure of the [empty space37] in the valid s’chach through which the stars are visible. Nevertheless, since the length and the width of the area covered by valid s’chach are equivalent to the length and width of the area covered by invalid s’chach), the sukkah is valid 12/20/2020, 1:06 PM

Shulchan Aruch: Chapter 631 - [A Sukkah] whose Sunlit Area Exceeds it...

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according to Scriptural Law. Nonetheless, it is impossible for a person to be exact and fill all the empty space between the spits with valid s’chach without leaving any space whatever between [any] spit and the [adjoining] valid s’chach. Thus the invalid s’chach will exceed the valid s’chach,38 for the space between one spit and another is no more than exactly the width of a spit. Moreover, this space is not even filled entirely with valid s’chach; there is a minimal space between it and the invalid s’chach. Hence, such a sukkah is not valid unless one placed on it a little additional valid s’chach to overlap the invalid s’chach, for then, all the empty space between the spits will certainly be covered. Similarly, [such a sukkah is valid] if the spits were placed like the warp, i.e., lengthwise over the sukkah, and the canes of valid s’chach were placed like the woof, i.e., across the width of the sukkah. In such a situation, if one did not place the ends of the canes on the spits, they would certainly fall to the ground. Thus, inevitably, all the empty space is certainly covered and not even a minimal space is left between the spits and the valid s’chach. ‫יא ַוֲאִפלּוּ ִאם ְסָכ ַהָכֵּשׁר הוּא ַקל ְוָקלוּשׁ ְכִּדינוֹ ְבִּﬠְנָין ֶשַׁהכּוָֹכִבים ִנ ְרִאים ִמתּוֹכוֹנז וְּסָכ ַהָפּסוּל ֵאין ַהכּוָֹכִבים ִנ ְרִאים‬ ‫ ְוִה ִנּיַח ֶרַוח ֵבּין ַשׁפּוּד ִלַשׁפּוּד ִכְּמל ֹא ַשׁפּוּד ְוָנַתן ָשׁם ְסָכ‬36‫ִמתּוֹכוֹ )ֵכּיַצד? ְכּגוֹן ֶשִׁסֵּכּ ְבַּשׁפּוִּדין ֶשֵׁהן ְסָכ ָפּסוּל‬ ‫ ֶשַׁבְּסָּכ ַהָכֵּשׁר ֶשַׁהכּוָֹכִבים‬37 ‫ ְו ִנְמָצא ֶשְׁסָּכ ַהָפּסוּל הוּא ְמֻרֶבּה ַﬠל ַהָכֵּשׁר ְכִּשׁעוּר ָהֹאֶר‬,‫ָכֵּשׁרנח ַקל ְוָקלוּשׁ ְכִּדינוֹ‬ (‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשֹׁאֶר ְוֹרַחב ָמקוֹם ַהְמֻסָכּ ִבְּסָכ ָכֵּשׁר הוּא ְכֹּאֶר ְוֹרַחב ְמקוֹם ַהְמֻסָכּ ִבְּסָכ ָפּסוּל‬,‫ִנ ְרִאים ִמתּוָֹכהּ‬ 35,‫נט‬.‫– ֲהֵרי זוֹ ְכֵּשָׁרה ִמן ַהתּוָֹרה‬ ‫ֶאָלּא ֶשְׁלִּפי ֶשָׁהָאָדם ִאי ֶאְפָשׁר לוֹ ְלַצְמֵצםס ְלַמלּ ֹאות ָכּל ָהֲא ִויר ֶשֵׁבּין ַשׁפּוּד ִלַשׁפּוּד ִבְּסָכ ָכֵּשׁרסא ֶשׁלּ ֹא ִיְהֶיה שׁוּם‬ ‫ ֶשֲׁהֵרי ֵאין ֵבּין ַשׁפּוּד‬38,‫סג‬,‫סב ְוִנְמָצא ֶשְׁסָּכ ַהָפּסוּל הוּא ְמֻרֶבּה ַﬠל ַהָכֵּשׁר‬,‫ֲא ִויר ַמֶשּׁהוּ ֵבּין ַהַשׁפּוּד ַלְסָּכ ַהָכֵּשׁר‬ ‫סד ְוַגם ָמקוֹם ֶזה ֵאינוֹ ָמֵלא ִמְסָּכ ָכֵּשׁר ֶאָלּא ִנְשָׁאר ֲא ִויר ַמֶשּׁהוּ ֵבּינוֹ ַלְסָּכ‬,‫ְלַשׁפּוּד ֶאָלּא ִכְּמל ֹא ַשׁפּוּד ְבִּצְמצוּם‬ ‫סה ֶשָׁאז ְבַּוַדּאי ִנְתַכָּסּה ָכּל‬,‫ ְלִפיָכ ֵאין ֻסָכּה זוֹ ְכֵּשָׁרה ֶאָלּא ִאם ֵכּן ֶהְﬠִדּיף ְמַﬠט ְסָכ ַהָכֵּשׁר וּ ְנָתנוֹ ַﬠל ַהָפּסוּל‬,‫ַהָפּסוּל‬ ‫סו‬.‫ָהֲא ִויר ֶשֵׁבּין ַשׁפּוּד ְלַשׁפּוּד‬ ‫ ֶשָׁאז‬,‫ְוֵכן ִאם ָהיוּ ַהַשׁפּוִּדין ְנתוּ ִנין ְשִׁתי ְדַּה ְינוּ ְלֹאֶר ַהֻסָּכּה ְוַהָקִּנים ֶשׁל ְסָכ ַהָכֵּשׁר ְנתוּ ִנים ֵﬠֶרבסז ְדַּה ְינוּ ְלֹרַחב ַהֻסָּכּה‬ ‫סח ְוִאם ֵכּן ַﬠל ָכּ ְרֲח ְבַּוַדּאי ִמְתַכֶּסּה ָכּל‬,‫ַﬠל ָכּ ְרֲח ִאם ֵאינוֹ נוֵֹתן ָראֵשׁי ַהָקִּנים ַﬠל ַהַשׁפּוּד ֲהֵרי ֵהן נוְֹפִלים ָלָאֶרץ‬ ‫ָהֲא ִוירסט ְול ֹא ִנְשָׁאר ֲאִפלּוּ ֲא ִויר ַמֶשּׁהוּ ֵבּין ַהַשׁפּוִּדין ַלְסָּכ ַהָכֵּשׁר‬: 12 [The following applies to] a house roofed with boards that are not covered by a maazivah (i.e., a clay floor that [sometimes] overlays them),35 and [one desires] to make [the house] valid so that he can dwell under [the boards] for the sake of [the mitzvah of] a sukkah. Now, these boards are invalid as s’chach, even if they are less than four handbreadths wide,39 because they were not put in place for the purpose of shade, but for the sake of a dwelling. How can they be made valid? Every alternate board must be removed and valid s’chach must be put in its place. In this way, the entire sukkah will be valid.40 [The end of sec. 631 and the whole of sec. 632-635 are not extant.41] ‫( וָּבא ְלַהְכִשׁירוֹ ֵליֵשׁב‬35‫יב ַבִּית ַהְמֹקֶרה ִבּ ְנָס ִרים ֶשֵׁאין ֲﬠֵליֶהם ַמֲﬠִזיָבהע )ֵפּרוּשׁעא ִרְצַפּת ִטיט ֶשְׁמִּשׂיִמין ֲﬠֵליֶהם‬ ‫ ְלִפי ֶשׁלּ ֹא ֻהְנּחוּ‬39,‫עב ֶשֲׁהֵרי ְנָס ִרים ֵאלּוּ ֵהם ְפּסוִּלים ְלִסכּוּ ֲאִפלּוּ ֵאין ְבָּרְחָבּן ַא ְרָבָּﬠה ְטָפִחים‬,‫ַתְּחֵתּיֶהן ְלֵשׁם ֻסָכּה‬ ‫עו ְוחוֵֹזר‬,‫עג ֵכּיַצד ַמְכִשׁיָרן? נוֵֹטל ֶנֶסר ֶאָחדעד ִמֵבּין ְשַׁנ ִיםעה ְוִיֵתּן ְסָכ ָכֵּשׁר ִבְּמקוָֹמהּ‬,‫ָכּאן ְלֵשׁם ֵצל ֶאָלּא ְלֵשׁם ִדּיָרה‬ 40,‫עח‬:‫ ְוִתְהֶיה ְכֵּשָׁרה ָכּל ַהֻסָּכּה‬,‫ְונוֵֹטל ֶנֶסר ֶאָחדעז ְוִיֵתּן ְסָכ ָכֵּשׁר ִבְּמקוָֹמהּ‬ 41,‫ָחֵסרעט‬

12/20/2020, 1:06 PM

Shulchan Aruch: Chapter 636 - Laws Relating to an Old Sukkah - Texts...

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https://www.chabad.org/library/article_cdo/aid/3385687/jewish/Shulcha...

Shulchan Aruch: Chapter 636 - Laws Relating to an Old Sukkah By Rabbi Schneur Zalman of Liadi

SECTION 636 Laws Relating to an Old Sukkah. (1–3) ‫סימן תרלו ִדּין ֻסָכּה ְיָשָׁנה וּבוֹ ג' ְסִﬠיִפים‬: 1 An old sukkah — i.e., one that was made more than 30 days before Sukkos — is valid, provided1 something new was done to it for the sake of the festival.2 If it was constructed for the sake of the festival,3 even at the beginning of the year,4 nothing new need be done to it.5 ‫ ְוִאם‬2,‫ג‬.‫ וִּבְלַבד ֶשְׁיַּחֵדּשׁ ָבּהּ ְלֵשׁם ַהַחג‬1,‫א ְדַּה ְינוּ ֶשֲׁﬠָשָׂאהּ ֹקֶדם ְשׁ ִשׁים יוֹם ֶשִׁלְּפֵני ַהַחגב – ְכֵּשָׁרה‬,‫א ֻסָכּה ְיָשָׁנה‬ 5,‫ד‬:‫ – ֵאין ָצ ִרי ְלַחֵדּשׁ ָבּהּ ָדָּבר‬4‫ ֲאִפלּוּ ִמְתִּחַלּת ַהָשָּׁנה‬3‫ֲﬠָשָׂאהּ ְלֵשׁם ַחג‬ 2 This new activity must involve the s’chach itself, i.e., some new s’chach must be put in place for the purpose of the festival. For this, even a handbreadth by a handbreadth is sufficient.6 Alternatively, if the new s’chach extends along the entire length or across the entire width of the sukkah, even [a strip of] the slightest width is sufficient. All of the above applies to the s’chach. With regard to the walls, [the sukkah is valid] even if they were made at the beginning of the year explicitly for a purpose other than the festival. Nothing new need be done to them. ‫ ַוֲאִפלּוּ ֵאין ַבְּסָּכ ַהְמֻחָדּשׁ ֶאָלּא‬,‫ה ְדַּה ְינוּ ֶשַׁיּ ִנּיַח ְסָכ ָחָדשׁ ְלֵשׁם ַהַחג‬, ‫ב ִחדּוּשׁ ֶזה ֶשָׁאַמ ְרנוּ – ָצ ִרי ֶשְׁיֵּהא ְבּגוּף ַהְסָּכ‬ ‫ ֲאִפלּוּ ֵאין ְבָּרְחבּוֹ‬,‫ ְוִאם ֹאֶר ַהִחדּוּשׁ הוּא הוֵֹל ַﬠל ְפֵּני ָכּל ֹאֶר אוֹ ְלֹרַחב ַהֻסָּכּה‬6. ‫ֶטַפחו ַﬠל ֶטַפחז ְמֻרָבּעח – ַדּי ְבָּכ‬ ‫ט‬. ‫ֶאָלּא ָכּל ֶשׁהוּא – ַדּי ְבָּכ‬ ‫ ֲאָבל ַבְּדָּפנוֹתי ֲאִפלּוּ ֲﬠָשָׂאן ִמְתִּחַלּת ַהָשָּׁנה ְבֵּברוּר ֶשׁלּ ֹא ְלֵשׁם ַהַחג – ֵאינוֹ ָצ ִרי ְלַחֵדּשׁ ָבֶּהם ָדָּבר‬, ‫ ְוָכל ֶזה ַבְּסָּכ‬: 3 [The following laws apply with regard to] a potter [whose workplace is comprised] of two [adjoining] sukkos, one of which gives access to the other, and both of which were constructed for shade.7 He fashions his pots in the inner [sukkah] and sells them in the outer [sukkah]. Though the inner sukkah was built for shade, he does not fulfill [the obligation to dwell] in the sukkah with it, because it serves as his dwelling throughout the year. Since he eats, sleeps, and performs most of his activities there, it would not be evident [during the festival] that he is now doing these things for the sake of the mitzvah. He may, however, fulfill his obligation using the outer [sukkah], for he does not dwell in it throughout the year.8 Moreover, even the inner [sukkah] is valid if he raises the s’chach and then puts it back for the sake [of the mitzvah] of sukkah,9 for even the roof of a house can be validated for s’chach through such an action, as explained in sec. 631.10

12/20/2020, 1:07 PM

‫‪https://www.chabad.org/library/article_cdo/aid/3385687/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 636 - Laws Relating to an Old Sukkah - Texts...‬‬

‫ג יוֵֹצר ְכִּלי ֶחֶרס ֶשֵׁיּשׁ לוֹ ְשֵׁתּי ֻסכּוֹת זוֹ ִלְפ ִנים ִמזּוֹיא וְּשֵׁתּיֶהן ֲﬠשׂוּיוֹת ְלֵצליב‪ְ 7,‬ועוֶֹשׂה ְקֵדרוָֹתיו ַבְּפּ ִניִמית וּמוְֹכָרם‬ ‫ַבִּחיצוָֹנהיג – ַהְפּ ִניִמית ֵאינוֹ יוֵֹצא ָבּהּ ְיֵדי ֻסָכּה‪,‬יד ַאף ַﬠל ִפּי ֶשִׁהיא ֲﬠשׂוָּיה ְלֵצל‪ִ ,‬מָכּל ָמקוֹם ֵכּיָון ֶשִׁהיא ִדּיָרתוֹ ָכּל‬ ‫ַהָשָּׁנה ֶשׁהוּא אוֶֹכל ְוָיֵשׁן ָבּהּ ְועוֶֹשׂה ָבּהּ ֹרב ַתְּשִׁמישׁוֹ – ֵאין ִנָכּר ֶשׁהוּא ָדּר ָבּהּ ַﬠָתּה ְלֵשׁם ִמְצָוה‪,‬טו ֲאָבל ַהִחיצוָֹנה‬ ‫יוֵֹצא ָבּהּ ְיֵדי ֻסָכּה‪,‬טז ֶשֲׁהֵרי ֵאינוֹ ָדּר ָבּהּ ָכּל ַהָשָּׁנה‪,‬יז‪ַ 8,‬וֲאִפלּוּ ַהְפִּניִמית ִאם ַמ ְגִבּיַהּ ֶאת ַהְסָּכ ְוחוֵֹזר וַּמ ִנּיחוֹ ְלֵשׁם ֻסָכּה‬ ‫– ְכֵּשָׁרה‪,‬יח‪ֶ 9,‬שֲׁהֵרי ֲאִפלּוּ ִתְּקַרת ַהַבּ ִית ִמְתַכֶּשֶּׁרת ְלִסכּוּ ַﬠל ְיֵדי ַמֲﬠֶשׂה זוֹ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תרל"א‪:‬יט‪10,‬‬

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Shulchan Aruch: Chapter 637 - Laws Relating to a Borrowed or Stolen ...

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https://www.chabad.org/library/article_cdo/aid/3385688/jewish/Shulcha...

Shulchan Aruch: Chapter 637 - Laws Relating to a Borrowed or Stolen Sukkah By Rabbi Schneur Zalman of Liadi

SECTION 637 Laws Relating to a Borrowed or Stolen Sukkah. (1–12) ‫סימן תרלז ִדּין ֻסָכּה ְשׁאוָּלה וְּגזוָּלה וּבוֹ י"ב ְסִﬠיִפים‬: 1 A person who did not build a sukkah before the festival, whether unintentionally1 or intentionally,2 should build a sukkah during Chol HaMoed3 and dwell in it.4 Though it is written,5 “Make the Sukkos festival for yourself for seven days,” the intent is not that one must build a sukkah fit to be used for seven days, thus excluding [one built during] Chol HaMoed which would not be fit to be used for seven days, but rather — throughout the seven days you should make a sukkah. If you did not make it on the first day, make it on the second, or even towards the close of the seventh day.6 ‫ ְויוֵֹשׁב‬3,‫ – ֲהֵרי ֶזה עוֶֹשׂה ֻסָכּה ְבֻּחלּוֹ ֶשׁל מוֵֹﬠדג‬2,‫ ֵבּין ְבֵּמִזידב‬1‫א ֵבּין ְבּשׁוֵֹגג‬,‫א ִמי ֶשׁלּ ֹא ָﬠָשׂה ֻסָכּה ֹקֶדם ַהַחג‬ ‫ ֵאין ַכָּוַּנת ַהָכּתוּב ַלֲﬠשׂוֹת ֻסָכּה ָה ְראוָּיה ְלִשְׁבָﬠה‬,"‫ "ַחג ַהֻסֹּכּת ַתֲּﬠֶשׂה ְל ִשְׁבַﬠת ָיִמים‬5,‫ ְוַאף ַﬠל ִפּי ֶשֶׁנֱּאַמרה‬4,‫ד‬.‫ָבּהּ‬ ‫ח ִאם ל ֹא‬,‫ז ֶאָלּא ַכָּוַּנת ַהָכּתוּב ָכּל ִשְׁבַﬠת ַהָיִּמים ַתֲּﬠֶשׂה ֻסָכּה‬,‫ָיִמיםו ְפָּרט ְלֻחלּוֹ ֶשׁל מוֵֹﬠד ֶשֵׁאיָנהּ ְראוָּיה ְלִשְׁבָﬠה ָיִמים‬ 6,‫ט‬:‫ ַוֲאִפלּוּ ְבּסוֹף יוֹם ַהְשִּׁביִﬠי‬,‫ָﬠִשׂיָת ְבּיוֹם ִראשׁוֹן – ַתֲּﬠֶשׂה ְבּיוֹם ֵשׁ ִני‬ 2 Similarly, it is permitted to leave one sukkah and dwell in another sukkah.4 There is no requirement to dwell in the same sukkah for all seven days. ‫יא‬:‫ ְוֵאין ָצ ִרי ֵליֵשׁב ָכּל ִשְׁבַﬠת ַהָיִּמים ְבֻּסָכּה ַאַחת‬4,‫י‬,‫ב ְוֵכן ֻמָתּר ָלֵצאת ִמֻסָּכּה זוֹ וֵּליֵשׁב ְבֻּסָכּה ַאֶחֶרת‬ 3 The Torah states, “Make the Sukkos festival for yourself,” [implying that] the sukkah must be your own and not your friend’s. Nevertheless, one may fulfill his obligation with a borrowed sukkah,7 because, since he enters it with permission, it is considered as his own.8 The phrase “for yourself,” implying that the sukkah must be one’s own, was stated only to exclude a stolen sukkah, as will be explained. Similarly, one may fulfill his obligation with a sukkah that he owns in partnership with a friend, even if one of the partners enters without the permission of the other. This is not considered as theft, for the partnership was established with the intent that each partner may use [the sukkah] as he desires. ‫יב ְכּלוַֹמר ֶשְׁתֵּהא ַהֻסָּכּה ֶשְׁלּ ְול ֹא ֶשׁל ֲחֵב ְר‬," ‫ "ְל " – "ִמֶשְּׁלּ‬," ‫ג ַאף ַﬠל ִפּי ֶשָׁאְמָרה תּוָֹרה "ַחג ַהֻסֹּכּת ַתֲּﬠֶשׂה ְל‬ ‫ ְול ֹא ֶנֱאַמר‬8,‫יד‬,‫ ְדֵּכיָון ֶשׁ ִנְּכַנס ָלהּ ִבּ ְרשׁוּת – ֲהֵרי ִהיא ְכֶּשׁלּוֹ‬7,‫יג‬,‫– ַאף ַﬠל ִפּי ֵכן יוֵֹצא ָאָדם ְיֵדי חוָֹבתוֹ ְבֻּסָכּה ְשׁאוָּלה‬ ‫טז‬.‫ ֶאָלּא ְלהוִֹציא ֶאת ַהְגּזוָּלהטו ְוַﬠל ֶדֶּר ֶשִׁיְּתָבֵּאר‬," ‫"ְל ִמֶשְּׁלּ‬ ‫ ְוֵאין ֶזה‬,‫יז ֲאִפלּוּ ִאם ִנְכָנס ָלהּ ֶשׁלּ ֹא ִבּ ְרשׁוּת ֲחֵברוֹ‬,‫ְוֵכן יוֵֹצא ָאָדם ְיֵדי חוָֹבתוֹ ְבֻּסָכּה ֶשֵׁיּשׁ לוֹ ֻשָׁתּפוּת ָבּהּ ִﬠם ֲחֵברוֹ‬ ‫יט‬:‫יח ֵכּיָון ֶשַׁﬠל ַדַּﬠת ֵכּן ִנְשַׁתְּתּפוּ ֶשָׁכּל ֶאָחד ֵמֶהם ִיְשַׁתֵּמּשׁ ָבּהּ ִכּ ְרצוֹנוֹ‬,‫ִנְקָרא ָגֵּזל‬ 4 There are situations in which even a stolen sukkah is valid.9

12/20/2020, 1:07 PM

Shulchan Aruch: Chapter 637 - Laws Relating to a Borrowed or Stolen ...

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What is implied? When a Jew assembles his sukkah and someone comes along and forces him to leave and [uses it], that person has fulfilled his obligation.10 [The rationale is that] land can never be stolen;11 i.e., unlike movable property, it is never considered as stolen property that enters the possession of the thief and becomes his property in every respect. For example, if the value [of landed property] increased while it was in the hands of the thief, the increase in value does not belong to him, as it would were movable property to be involved.12 Rather, [landed property] is always considered to be in the possession of its [rightful] owner and lent out, as it were, to the thief. Any object attached to such landed property is considered as the landed property itself. It [too] is not acquired by the thief, but rather is “lent out” to him. Hence, this sukkah which is built on the ground is considered as being “lent out” to the thief, and he may fulfill his obligation with it as one may with a borrowed sukkah.10 ‫ ֵכּיַצד? ֲהֵרי ֶשִׁתֵּקּן ִיְשָׂרֵאל ֻסָכּתוֹ וָּבא ֲחֵברוֹ ְוהוִֹציאוֹ ִמֻסָּכּתוֹ וְּגָזָלהּ ְוָיַשׁב‬9.‫ד ַוֲאִפלּוּ ֻסָכּה ַהְגּזוָּלה ְפָּﬠִמים ֶשִׁהיא ְכֵּשָׁרה‬ ‫ ְכּלוַֹמר ֶשֵׁאין ָﬠֶליָה תּוַֹרת ָגֵּזל ְכִּמַטְּלְטִלין ַלֲﬠֹמד ְבֶּחְזַקת ַהַגְּזָלןכב‬11,‫כא‬,‫ ֶשֵׁאין ַהַקּ ְרַקע ִנְגֶזֶלת‬10,‫כ‬,‫ָבּהּ – ָיָצא‬ ‫ ֶאָלּא ְלעוָֹלם ִהיא‬12,‫כד‬,‫ ְכּגוֹן ֶשִׁאם ִהְשִׁבּיָחה ִבּ ְרשׁוּת ַהַגְּזָלן – ֵאין ַהֶשַּׁבח ֶשׁלּוֹכג ְכּמוֹ ְבִּמַטְּלְטִלין‬,‫וִּב ְרשׁוּתוֹ ְלָכל ָדָּבר‬ ‫כו ֶשֵׁאינוֹ ִנְקֶנה ְלַהַגְּזָלן‬,‫כה ְוָכל ַהְמֻחָבּר ַלַקּ ְרַקע – ֲהֵרי הוּא ְכַּק ְרַקע‬,‫ ַוֲהֵרי ִהיא ִכְּשׁאוָּלה ְבַּיד ַהַגְּזָלן‬,‫ְבֶּחְזַקת ְבָּﬠֶליָה‬ ‫ ְויוֵֹצא הוּא ָבּהּ‬,‫ וְּלִפיָכ ֻסָכּה זוֹ ֶשִׁהיא ְבּנוָּיה ַﬠל ַהַקּ ְרַקע – ֲהֵרי ִהיא ִכְּשׁאוָּלה ְבַּיד ַהַגְּזָלן‬,‫ֶאָלּא ֲהֵרי הוּא ְכָּשׁאוּל ְבָּידוֹ‬ 10,‫כז‬:‫ְיֵדי חוָֹבתוֹ ְכּמוֹ ֶשׁיּוְֹצִאין ְבֻּסָכּה ְשׁאוָּלה‬ 5 If a person stole pieces of wood and used them as s’chach for his sukkah, [the sukkah may be valid].10 Even though he did not attach them to his sukkah13 but merely placed them on it, and even though he did not change them in any way, [they are considered his]. During the other days of the year, in such a situation, [the thief] would be obligated to return the same pieces of wood to the person from whom he stole, for he has not acquired them at all, since he did not change them in any way.14 Nevertheless, [to allow the thief to observe] the mitzvah of sukkah, the Sages ordained that the person from whom the wood was stolen is owed only its value. [The thief] is not required to dismantle his sukkah and return the actual pieces of wood. He is permitted to dwell in this sukkah, even as an initial option. If, however, the thief is not willing to pay [the original owner] the value of the wood, he cannot fulfill his obligation with this sukkah,15 for it is stolen property that he is holding.16 ‫כט ְול ֹא ָﬠָשׂה‬,‫ ֶאָלּא ִה ִנּיָחן ַﬠל ַגֵּבּי ֻסָכּתוֹ‬13‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִחְבָּרן ְלֻסָכּתוֹ‬10,‫כח‬,‫ה ְוִאם ָגַּזל ֵﬠִצים ְוִסֵכּ ָבֶּהם ֻסָכּתוֹ‬ ‫ל ֶשֲׁהֵרי ל ֹא ָקָנה אוָֹתם ְכָּלל ֵכּיָון ֶשׁלּ ֹא‬,‫ָבֶּהן שׁוּם ִשׁנּוּי ְבִּﬠ ְנָין ֶשִׁבְּשָׁאר ְימוֹת ַהָשָּׁנה ַחָיּב ְלַהֲחִזיר ֶהֵﬠִצים ַﬠְצָמן ְלַה ִנְּגָזל‬ ‫לב‬,‫ ִמָכּל ָמקוֹם ִמשּׁוּם ִמְצַות ֻסָכּהלא ִתְּקּנוּ ֲחָכִמים ֶשֵׁאין ְלַה ִנּ ְגָזל ֶאָלּא ְדֵּמי ָהֵﬠִצים ִבְּלַבד‬14,‫ָﬠָשׂה ָבֶּהם שׁוּם ִשׁנּוּי‬ ‫לד‬.‫לג וֻּמָתּר ֵליֵשׁב ְבֻּסָכּה זוֹ ַוֲאִפלּוּ ְלַכְתִּחָלּה‬,‫ְוֵאינוֹ ָצ ִרי ִלְסֹתּר ֻסָכּתוֹ ְכֵּדי ְלַהֲחִזיר לוֹ ֶהֵﬠִצים ַﬠְצָמן‬ 16,‫לה‬:‫ ֶשֲׁהֵרי ְגּזוָּלה ִהיא ְבָּידוֹ‬15,‫ְוִאם ֵאין ַהַגְּזָלן רוֶֹצה ָלֵתת לוֹ ְדֵּמי ָהֵﬠִצים – ֵאינוֹ יוֵֹצא ְיֵדי חוָֹבתוֹ ְבֻּסָכּה זוֹ‬ 6 Similar [laws apply when] a person steals a sukkah that is not attached to the ground, e.g., it was built on top of a wagon or on top of a ship. Such [a sukkah] is considered as movable property. Thus it can be considered as stolen property and can be considered as entering the possession of the thief in every respect. Thus it is not considered as a borrowed object,17 but as stolen property that he is holding. Accordingly, if [the thief] dwells in the sukkah on the festival, he has not fulfilled his obligation. Even if he desires to give the person from whom he stole [the sukkah] financial recompense for it, this is of no avail, for the Sages instituted such 12/20/2020, 1:07 PM

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an ordinance only when one labored to build [a sukkah] for the sake of the mitzvah, e.g., when he stole pieces of wood and used them for s’chach.18 In this instance, however, [the thief] stole a valid sukkah. He did not invest any effort or money in it. [Hence,] he is required to return it to its owner intact. ‫לו ֶשֲׁהֵרי ִהיא ְכִּמַטְּלְטִלין‬,‫ ְכּגוֹן ֶשֲׁﬠשׂוָּיה ְבּר ֹאשׁ ָהֲﬠָגָלה אוֹ ְבּר ֹאשׁ ַהְסִּפיָנה‬,‫ו ְוֵכן ִאם ָגַּזל ֻסָכּה ֶשֵׁאיָנהּ ְמֻחֶבֶּרת ַלַקּ ְרַקע‬ ,‫ ֶאָלּא ֲהֵרי ִהיא ְגּזוָּלה ַתַּחת ָידוֹ‬17 ֹ‫ ְוֵאיָנהּ ִכְּשׁאוָּלה ְבָּידו‬,‫ְוֵישׁ ָﬠֶליָה תּוַֹרת ָגֵּזל ִלְהיוֹת עוֶֹמֶדת ְבֶּחְזַקת ַהַגְּזָלןלז ְלָכל ָדָּבר‬ ‫וְּלִפיָכ ִאם ָיַשׁב ָבּהּ ַבַּחג – ל ֹא ָיָצא ְיֵדי חוָֹבתוֹ‬. ‫לח ֶשׁלּ ֹא ִתְּקּנוּ ֲחָכִמים ֵכּן ֶאָלּא ִאם ֵכּן ָטַרח ָﬠֶליָה‬,‫ַוֲאִפלּוּ ִאם רוֶֹצה ָלֵתת ְלַהִנְּגָזל ְדֵּמי ֻסָכּתוֹ – ֵאין מוִֹﬠיל לוֹ ְכּלוּם‬ ‫ ֲאָבל ֶזה ֶשָׁגַּזל ֻסָכּה ְכֵּשָׁרה ְול ֹא ָטַרח ָﬠֶליָה ְול ֹא הוִֹציא ָﬠֶליָה‬18,‫לט‬,‫ ְכּגוֹן ֶשָׁגַּזל ֵﬠִצים ְוִסֵכּ ָבֶּהן‬,‫ִלְבנוָֹתהּ ְלֵשׁם ִמְצָוה‬ ‫מ‬:‫הוָֹצאוֹת ְלַהְכִשׁיָרהּ – ָצ ִרי ְלַהֲחִזיָרהּ ְבֵּﬠיֶניָה ִלְבָﬠָלהּ‬ 7 Similar [laws apply in the following instance]. Reuven built a sukkah on Shimon’s land without Shimon’s consent. Shimon overpowered Reuven, removed him from the sukkah on his land, and then dwelled in the sukkah. [By dwelling there, however, Shimon] has not fulfilled his obligation, because the sukkah is considered as stolen property in his hands; it is not considered as borrowed property, for [the sukkah] is not standing on Reuven’s land.19 [One might argue that] anything attached to landed property is considered as the landed property itself and hence is not considered as stolen property, but rather as a borrowed article. Nevertheless, [in this situation, that reasoning does not apply] because the sukkah is not standing on the land of the person from whom it was stolen, but on the land of the thief. [Hence,] it is in the possession of the thief in all respects, as is all movable property. Once it enters his possession, it is in his domain in all respects. It is not considered as a borrowed object, but as stolen property in his hands. ‫ז ְוֵכן ִאם ְראוֵּבן ָבָּנה ֻסָכּה ְבַּק ְרָקִﬠיתוֹ ֶשׁל ִשְׁמעוֹןמא ֶשׁלּ ֹא ִמַדְּﬠתּוֹמב ְוִשְׁמעוֹן ָתַּקף ַﬠל ְראוֵּבן ְוהוִֹציאוֹ ִמֻסָּכּתוֹ ַהְבּנוָּיה‬ ‫ ֵכּיָון ֶשֵׁאיָנהּ עוֶֹמֶדת ַﬠל‬,‫ ְוֵאיָנהּ ִכְּשׁאוָּלה‬,‫ ֶשֲׁהֵרי ְגּזוָּלה ִהיא ַתַּחת ָידוֹ‬,‫ַבַּקּ ְרַקע ֶשׁלּוֹ ְוָיַשׁב ָבּהּ – ל ֹא ָיָצא ְיֵדי חוָֹבתוֹ‬ 19.‫ַק ְרַקע ֶשׁל ְראוֵּבן‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון‬,‫ ְוַק ְרַקע ֵאין ָﬠֶליָה תּוַֹרת ְגֵּזָלה ֶאָלּא תּוַֹרת ְשֵׁאָלה‬,‫ְוַאף ַﬠל ִפּי ֶשָׁכּל ַהְמֻחָבּר ַלַקּ ְרַקע ֲהֵרי הוּא ְכַּק ְרַקע‬ ‫ ְכּמוֹ ְשָׁאר‬,‫ֶשֵׁאין ַהֻסָּכּה עוֶֹמֶדת ַﬠל ַק ְרַקע ֶשׁל ִנְגָזל ֶאָלּא ַﬠל ַק ְרַקע ֶשׁל ַהַגְּזָלן – ֲהֵרי ִהיא ְבֶּחְזָקתוֹ ֶשׁל ַהַגְּזָלן ְלָכל ָדָּבר‬ ‫ ֶאָלּא ֲהֵרי ֵהן ְגּזוִּלין ַתַּחת‬,‫ ֶשֵׁכּיָון ֶשִׁנְּכָנס ִל ְרשׁוּת ַהַגְּזָלן – ֲהֵרי ִהיא ְבֶּחְזָקתוֹ ְלָכל ָדָּבר ְוֵאיָנהּ ִכְּשׁאוָּלה ְבָּידוֹ‬,‫ִמַטְּלְטִלין‬ ‫מג‬:‫ָידוֹ‬ 8 [Different rules apply if] Reuven built his sukkah on Shimon’s property with the consent of Shimon, who lent the land to him for the seven days of the festival, and then Shimon stole [Reuven’s] sukkah from him. [If Shimon now] dwells in it, he has fulfilled his obligation. [The rationale is that] throughout the seven days of the festival the land belongs to Reuven20 and his sukkah remains in his possession, even after Shimon stole it from him, for everything attached to landed property is considered as the landed property itself. Thus [the sukkah] is not considered as stolen property but rather as a borrowed article, as was explained [in subsection 4] above. ‫ח ֲאָבל ִאם ְראוֵּבן ָבָּנה ֻסָכּתוֹ ְבַּק ְרָקעוֹ ֶשׁל ִשְׁמעוֹן ִמַדְּﬠתּוֹ ֶשִׁהְשִׁאיל לוֹ ַהַקּ ְרַקע ְלִשְׁבַﬠת ְיֵמי ַהַחג ְוַאַחר ָכּ ָגַּזל ִמֶמּנּוּ‬ ‫ ְוֻסָכּתוֹ עוֶֹמֶדת ְבֶּחְזָקתוֹ ַאף ְלַאַחר‬20‫ ֶשָׁכּל ִשְׁבַﬠת ְיֵמי ַהַחג ַהַקּ ְרַקע ֶשׁל ְראוֵּבן‬,‫ֻסָכּתוֹ ְוָיַשׁב ָבּהּ – ָיָצא ְיֵדי חוָֹבתוֹ‬ ‫מה ֶשֵׁאין ָﬠֶליָה תּוַֹרת ְגֵּזָלה ֶאָלּא תּוַֹרת ְשֵׁאָלה ְכּמוֹ‬,‫מד ֶשָׁכּל ַהְמֻחָבּר ַלַקּ ְרַקע – ֲהֵרי הוּא ְכַּק ְרַקע‬,‫ֶשְׁגָּזָלהּ ִשְׁמעוֹן ִמֶמּנּוּ‬ ‫מו‬:‫ֶשׁ ִנְּתָבֵּאר‬

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Shulchan Aruch: Chapter 637 - Laws Relating to a Borrowed or Stolen ...

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9 All of the above applies after the fact; if [a thief] dwelt in [a stolen sukkah], he has fulfilled his obligation. Initially, however, one should not [use] another’s sukkah without his consent, even when he does not intend to steal it from him, because its owner may object to having someone watch him unawares as he eats and goes about his affairs. One may, however, enter and [use] another’s sukkah when its owner is not present; he certainly will not object to this,21 for a person is pleased when a mitzvah is performed with his resources if this does not entail financial loss, as was explained in sec. 14[:9].22 ‫ ַאף ַﬠל‬,‫ ֲאָבל ְלַכְתִּחָלּה ֵאין ֵליֵשׁב ְבֻּסָכּתוֹ ֶשׁל ֲחֵברוֹ ֶשׁלּ ֹא ִמַדְּﬠתּוֹ‬,‫ט ְוָכל ֶזה ְבִּדיֲﬠַבד ֶשְׁכָּבר ָיַשׁב ָבּהּ – ָיָצא ְיֵדי חוָֹבתוֹ‬ ‫מז ֶשָׁמּא ַבַּﬠל ַהֻסָּכּה הוּא ַמְקִפּיד ַﬠל ֶזה ֶשׁלּ ֹא ִי ְרֶאה ֲחֵברוֹ ֶאת ֲאִכיָלתוֹ ְוֶאת ֲﬠָסָקיו ְבִּלי‬,‫ִפּי ֶשֵׁאין ַדְּﬠתּוֹ ְלָגְזָלהּ ִמֶמּנּוּ‬ ‫מח‬.‫ְיִדיָﬠתוֹ‬ ‫ ֶשׁנּוַֹח לוֹ‬21,‫ ֶשְׁבַּוַדּאי ל ֹא ַיְקִפּיד ַﬠל ֶזה‬,‫ֲאָבל ֻמָתּר ִלָכֵּנס וֵּליֵשׁב ְבֻּסַכּת ֲחֵברוֹ ְבָּשָׁﬠה ֶשֵׁאין ַבַּﬠל ַהֻסָּכּה ָשׁם ְבֻּסָכּתוֹ‬ 22,‫נ‬:‫ְלָאָדם ֶשֵׁתָּﬠֶשׂה ִמְצָוה ְבָּממוֹנוֹמט ְבָּדָבר ֶשֵׁאין בּוֹ ֶחְסרוֹן ִכּיס ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן י"ד‬ 10 Similarly, one should initially not build his sukkah on another’s land without his consent, for perhaps the owner would object to his establishing a dwelling on his property without his consent. The presumption that a person is pleased when a mitzvah is performed with his resources applies only when this happens on occasion, not when someone uses his resources consistently, as was explained in sec. 14[:10]. ‫נא ְדֶּשָׁמּא ַבַּﬠל ַהַקּ ְרַקע הוּא ַמְקִפּיד ַﬠל ֶשׁהוּא קוֵֹבַﬠ‬,‫י ְוֵכן ֵאין ַלֲﬠשׂוֹת ֻסָכּה ְלַכְתִּחָלּה ְבַּק ְרַקע ֶשׁל ֲחֵברוֹ ֶשׁלּ ֹא ִמַדְּﬠתּוֹ‬ ‫ ֲאָבל‬,‫ ְוֵאין אוְֹמ ִרים נוַֹח לוֹ ְלָאָדם ֶשַׁיֲּﬠשׂוּ ִמְצָוה ְבָּממוֹנוֹ ֶאָלּא ְכֶּשׁעוִֹשׂין ְבַּאְקַראי ְבָּﬠְלָמא‬,‫ִדּיָרתוֹ ִבּ ְרשׁוּתוֹ ְבִּלי ְיִדיָﬠתוֹ‬ ‫נב‬:‫ל ֹא ְכֶּשִׁמְּשַׁתֵּמּשׁ ְבָּממוֹנוֹ ִבְּקִביעוּת ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן י"ד‬ 11 Similarly, as an initial and preferred option, a sukkah should not be constructed on land belonging to people at large,23 such as a public place or thoroughfare. Even though the entire city belongs to Jews and the Jews would certainly waive [any objections], one should not construct a sukkah in the public domain — for everyone has the right to walk in the city, as stated in [the Shulchan Aruch,] Choshen Mishpat, sec. 162[:2], and the non-Jews will not waive [their objections]. Hence, such a sukkah would be considered a stolen sukkah.24 After the fact, one has fulfilled his obligation with a stolen sukkah that is standing on land [used without its owner’s consent], as explained.25 Nevertheless, as an initial and preferred option, one should not [use] a sukkah standing on another’s property, because [such a sukkah] is not quite considered his own. And the Torah states, “Make... for yourself,” [implying that the sukkah must be] “your own.”26 [Such a sukkah] is not entirely similar to a borrowed [sukkah], for this is given with [the owner’s] consent, and hence is considered as actually belonging to the borrower. [This does not apply to a stolen sukkah.] Accordingly, people who construct their sukkos in the public domain should be rebuked. If one transgressed and built his sukkah in any of the locations that we explained should not be [used] as an initial and preferred option, he should not recite a blessing over it27 even though it is acceptable, as explained above. Since [building it] involved a transgression, one would be considered as blaspheming G-d rather than blessing Him.28 ‫ ְכּגוֹן ִבּ ְרחוֹב ָהִﬠיר ְוַכיּוֵֹצא בּוֹ ְבָּמקוֹם ֶשָׁהַרִבּים עוְֹב ִרים‬23,‫נג‬,‫יא ְוֵכן ֵאין ַלֲﬠשׂוֹת ֻסָכּה ְלַכְתִּחָלּה ְבַּק ְרַקע ֶשׁל ַרִבּים‬ 12/20/2020, 1:07 PM

‫‪https://www.chabad.org/library/article_cdo/aid/3385688/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 637 - Laws Relating to a Borrowed or Stolen ...‬‬

‫ָשׁם‪ַ ,‬וֲאִפלּוּ ִאם ָכּל ָהִﬠיר ִהיא ֶשׁל ִיְשָׂרֵאל ְוַה ִיְּשָׂרֵאל הוּא ְבַּוַדּאי מוֵֹחל לוֹ ַﬠל ָכּ ‪ִ ,‬מָכּל ָמקוֹם ֵאין ַלֲﬠשׂוֹת ֻסָכּה ִבּ ְרשׁוּת‬ ‫ָהַרִבּים‪ֶ ,‬שֲׁהֵרי ֵישׁ ְלָכל ָהעוָֹלם ִהלּוּ בּוֹנד ְכּמוֹ ֶשָׁכּתוּב ְבֹּחֶשׁן ִמְשָׁפּט ִסיָמן ]ק[ס"ב‪,‬נה ְוַהגּוֹ ִים ֵאיָנן מוֲֹחִלין ַﬠל ָכּ ‪,‬‬ ‫ַוֲהֵרי ִהיא ֻסָכּה ְגּזוָּלה‪.‬נו‪24,‬‬ ‫ְוַאף ַﬠל ִפּי ֶשְׁבִּדיֲﬠַבד יוֵֹצא ְבֻּסָכּה ְגּזוָּלה ָהעוֶֹמֶדת ְבַּק ְרַקע ]ַה ִנּ ְגָזלנז[ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‪,‬נח‪ִ 25,‬מָכּל ָמקוֹם ְלַכְתִּחָלּה ֵאין‬ ‫ֵליֵשׁב ְבֻּסָכּה ָהעוֶֹמֶדת ְבַּק ְרַקע ֶשׁל ֲחֵברוֹ‪ִ ,‬מְפֵּני ֶשֵׁאיָנהּ ִנְקֵראת ֶשׁלּוֹ ַמָמּשׁ‪ְ ,‬וַהתּוָֹרה ָאְמָרהנט "ַתֲּﬠֶשׂה ְל " –‬ ‫"ִמֶשְּׁלּ "‪ְ 26,‬וֵאיָנהּ דּוָֹמה ִלְשֵׁאָלה ַמָמּשׁ ֶשִׁהְשִׁאיָלהּ לוֹ ִמַדְּﬠתּוֹ ַוֲהֵרי ִהיא ְכֶּשׁלּוֹ ַמָמּשׁ‪,‬ס וְּלָכ ֵישׁ ִלְמחוֹת ְבָּהעוִֹשׂים‬ ‫‪ֻ.‬סָכּה ִבּ ְרשׁוּת ָהַרִבּים‬ ‫ְוָכל ָמקוֹם ֶשֵׁבַּא ְרנוּ ֶשֵׁאין ַלֲﬠשׂוֹת ָשׁם ֻסָכּה ְלַכְתִּחָלּה‪ְ ,‬וָﬠַבר ְוָﬠָשׂה‪ַ ,‬אף ַﬠל ִפּי ֶשִׁהיא ְכֵּשָׁרה ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‪ִ ,‬מָכּל ָמקוֹם‬ ‫ֵאין ְלָבֵר ָﬠֶליָה‪,‬סא‪ֵ 27,‬כּיָון ֶשַׁﬠל ְיֵדי ֲﬠֵבָרה ָבָּאה ֻסָכּה זוֹ ְלָידוֹ – ֵאין ֶזה ְמָבֵר ֶאָלּא ְמַנֵאץ‪:‬סב‪28,‬‬ ‫‪12 A Jew should not cut down s’chach by himself from a forest belonging to a non‬‬‫‪Jew, even with his consent. Instead, the non-Jew should cut it down and give it to‬‬ ‫‪the Jew. Alternatively, it should be cut down by another Jew who is not intending to‬‬ ‫‪dwell in the sukkah to be made with this s’chach and then given to the Jew who‬‬ ‫‪owns this sukkah.‬‬ ‫‪The rationale [for these safeguards] will be explained in sec. 649[:8-10]. All the‬‬ ‫‪particulars applying to this law will be explained there.29‬‬ ‫יב ל ֹא ְיַקֵצּץ ַה ִיְּשָׂרֵאל ְבַּﬠְצמוֹ ֶאת ַהְסָּכ ִמַיַּﬠר ֶשׁל גּוֹיסג ֲאִפלּוּ ִמַדַּﬠת ַהגּוֹי‪,‬סד ֶאָלּא ְיַקְצֶּצנּוּ ַהגּוֹי ְו ִיְתֶּננּוּ ְלַיד ַה ִיְּשָׂרֵאל‪,‬‬ ‫אוֹ ְיַקְצֶּצנּוּ ִיְשָׂרֵאל ַאֵחרסה ֶשׁלּ ֹא ִיְהֶיה יוֵֹשׁב ְבֻּסָכּה זוֹ ֶשַׁיֲּﬠשׂוּ ִמְסָּכ ֶזה ְו ִיְתֶּננּוּ ְל ִיְשָׂרֵאל ַבַּﬠל ַהֻסָּכּה‪ִ ,‬מַטַּﬠם ֶשִׁיְּתָבֵּאר‬ ‫ְבִּסיָמן תרמ"ט‪,‬סו ַﬠֵיּן ָשׁם‪ְ ,‬וָשׁם ִיְתָבֵּאר ָכּל ְפָּרֵטי ִדּין ֶזה‪29:‬‬

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Shulchan Aruch: Chapter 638 - A Sukkah & its Decorations are Forbidden [for Mundane Use] Throughout Seven [Days of Festival] By Rabbi Schneur Zalman of Liadi

SECTION 638 A Sukkah and its Decorations are Forbidden [for Mundane Use] Throughout the Seven [Days of the Festival]. (1–21) ‫סימן תרלח ֻסָכּה ְונוָֹיהּ ֲאסוּ ִרין ָכּל ִשְׁבָﬠה וּבוֹ כ"א ְסִﬠיִפים‬: 1 [Our Sages state:]1 Just as G-d’s holy name2 abides upon things that are consecrated,3 and hence it is forbidden to derive benefit from them, so, too, His holy name abides upon the sukkah, as it is written,4 “... the Sukkos festival for seven days unto G-d.” Just as the festival — i.e., the festive chagigah offering5 — is consecrated unto G-d, so, too, is the sukkah consecrated unto G-d.6 [In this context,] the term sukkah refers to the s’chach alone. Therefore there is a Scriptural prohibition against making use of the branches7 used for the s’chach throughout the seven days of the festival. [This applies] both to the minimum quantity of s’chach required to render the sukkah valid, i.e., the amount that covers an area seven handbreadths by seven handbreadths, and to any s’chach added beyond this minimum requirement. Even if the sukkah collapsed and can no longer be used for the mitzvah, there is still a Scriptural prohibition against making use of the branches of the s’chach throughout the seven days of the festival.8 4,‫ ֶשֶׁנֱּאַמרג‬,‫ וְּלָכ ֵהן ֲאסוּ ִריםב ַבֲּהָנָאה – ָכּ ָחל ֵשׁם ָשַׁמ ִים ַﬠל ַהֻסָּכּה‬3,‫א‬,‫ ַﬠל ַהֳקָּדִשׁים‬2‫ ֶשָׁחל ֵשׁם ָשַׁמ ִים‬1‫א ְכֵּשׁם‬ 6.'‫ ַלה' – ַאף ֻסָכּה ַלה‬5,‫ ַמה ַחג ְדַּה ְינוּ ֲחִגיָגהד‬,"'‫"ַחג ַהֻסּכּוֹת ִשְׁבַﬠת ָיִמים ַלה‬ ‫ו ֵבּין ֵמַהְסָּכ‬,‫ ַהְסָּכ ָכּל ִשְׁבַﬠת ְיֵמי ַהַחג ִמן ַהתּוָֹרה‬7‫ה ְלִפיָכ ָאסוּר ְלִהְסַתֵּפּק ֵמֲﬠֵצי‬,‫ְוֵאין ִנְקָרא ֻסָכּה ֶאָלּא ַהְסָּכ ִבְּלַבד‬ ‫ ֵבּין ֵמַהְסָּכ ַהָיֵּתר ַﬠל ֶהְכֵשׁר ֻסָכּה‬,‫ ְדַּה ְינוּ ז' ְטָפִחים ַﬠל ז' ְטָפִחים‬,‫ַהָצּ ִרי ְלֶהְכֵשׁר ֻסָכּה‬. 8,‫ז‬:‫ַוֲאִפלּוּ ָנְפָלה ַהֻסָּכּה ְו ִנְתַבְּטָּלה ִמְצָוָתהּ – ַאף ַﬠל ִפּי ֵכן ָאסוּר ְלִהְסַתֵּפּק ֵמֲﬠֵצי ַהְסָּכ ָכּל ִשְׁבַﬠת ְיֵמי ַהַחג ִמן ַהתּוָֹרה‬ 2 According to Rabbinic Law, it is also forbidden to make use of the wood9 used for the walls [of the sukkah] throughout the seven days of the festival,10 even if the sukkah collapsed.11 The walls are not the fundamental component of the sukkah. Nevertheless, since they were designated for the mitzvah of the sukkah, the sanctity of the sukkah abides upon them, and hence one may not benefit from them, as with [the s’chach] itself. [In certain situations, this prohibition is extended to include] walls that are not required to make the sukkah valid. For example, if one made four complete walls for a sukkah12 without specifying which wall[s] were intended to fulfill the

12/20/2020, 1:08 PM

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minimum requirement and which one was intended to be the fourth wall that [merely] endowed the mitzvah with its optimal status, all of the walls are [considered as being] designated for the mitzvah of the sukkah, and the sanctity of the sukkah abides upon them. If, however, one added another wall after bringing the [three] walls to the dimensions that are required to render the sukkah valid, it is apparent that his intent in making this wall is merely to perform the mitzvah in the optimal manner. [Hence, the use of] this wall was never prohibited and the sanctity of the sukkah never abided upon it. ‫ ְוַאף‬11,‫י‬,‫ ֲאִפלּוּ ִאם ָנְפָלה ַהֻסָּכּה‬10,‫ט‬,‫ ַהְדָּפנוֹת ָכּל ִשְׁבַﬠת ְיֵמי ַהַחג‬9‫ב וִּמִדְּבֵרי סוְֹפ ִריםח ָאסוּר ְלִהְסַתֵּפּק ֲאִפלּוּ ֵמֲﬠֵצי‬ ‫ ִמָכּל ָמקוֹם הוִֹאיל ְוֻהְקצוּ ְלִמְצַות ֻסָכּה – ָחל ֲﬠֵליֶהם ְקֻדַשּׁת ַהֻסָּכּה ְלֵהָאֵסר ַבֲּהָנָאה‬,‫ַﬠל ִפּי ֶשַׁהְדָּפנוֹת ֵאיָנן ִﬠַקּר ַהֻסָּכּה‬ ,‫ ִאם ָﬠָשׂה ַא ְרַבְּﬠָתּן ִבְּסָתם‬12,‫ ְכּגוֹן ֶשָׁﬠָשׂה ַא ְרַבּע ְדָּפנוֹת ְשֵׁלמוֹת‬,‫יא ַוֲאִפלּוּ ַהְדָּפנוֹת ֶשֵׁאין ָצ ִרי ְלֶהְכֵשׁר ֻסָכּה‬.‫ְכּמוָֹתהּ‬ – ‫ֶשׁלּ ֹא ֵפֵּרשׁ ַﬠל ֵאיֶזה ֹדֶּפן ַכָּוָּנתוֹ ְלֶהְכֵשׁר ֻסָכּה ְוַﬠל ֵאיֶזה ֹדֶּפן ַכָּוָּנתוֹ ַלֲﬠשׂוֹתוֹ ֹדֶּפן ְרִביִﬠי ְלִמְצָוה ִמן ַהֻמְּבָחר ְבָּﬠְלָמא‬ ‫ ֲאָבל ִאם ְלַאַחר ֶשָׁﬠָשׂה ִמן ַהְדָּפנוֹת ִשׁעוּר ַהָצּ ִרי‬.‫ֲהֵרי ָכּל ַהְדָּפנוֹת ֻמְקצוֹת ְלִמְצַות ַהֻסָּכּה ְוָחל ֲﬠֵליֶהם ְקֻדַשּׁת ַהֻסָּכּה‬ ‫יב ֶשׁ ִנּ ְרֶאה ִמַכָּוָּנתוֹ ַבֲּﬠִשַׂיּת ֶזה ַהֹדֶּפן ֶשֵׁאינוֹ ֶאָלּא ְלִמְצָוה ִמן ַהֻמְּבָחר ְבָּﬠְלָמא – ל ֹא ֶנֱאַסר‬,‫ְלֶהְכֵשׁר ֻסָכּה הוִֹסיף עוֹד ֹדֶּפן‬ ‫יג‬:‫* ְכָּלל ֶזה ַהֹדֶּפן ְול ֹא ָחָלה ָﬠָליו ְקֻדַשּׁת ַהֻסָּכּה ֵמעוָֹלם‬ * ‫ְוַﬠֵיּן ְבִּסיָמן תרס"זיד ָשׁם ִנְתָבֵּאר ְדֵּבין ֲﬠֵצי ַהְסָּכ וֵּבין ֲﬠֵצי ַה ְדָּפנוֹת וֵּבין נוֹי ַהֻסָּכּה ֲאסוּ ִרין ַגּם ִבְּשִׁמי ִני ֲﬠֶצֶרת ְבֶּאֶרץ‬ ‫ ַﬠֵיּן ָשׁם ַהַטַּﬠם‬,‫ וְּבחוּץ ָלָאֶרץ ֲאסוּ ִרים ַאף ַבְּתִּשׁיִﬠי‬,‫ ִיְשָׂרֵאל‬. 3 If one added more reeds to make the s’chach thicker after placing all of the s’chach that his sukkah needed, these additional reeds are considered subordinate to the s’chach and the holiness of the sukkah abides upon them. [Different rules apply] if, however, one placed bound bundles of reeds on the s’chach. Since he did not untie them, it is evident that he did not intend that they should serve as s’chach,13 for people who use reeds to provide shade normally untie the bundles. The fact that this individual did not untie them indicates that he did not intend that they should serve to make the s’chach thicker. Hence they are not considered subordinate to the s’chach14 and the holiness of the sukkah does not abide upon them. ‫ג ִאם ְלַאַחר ֶשִׁסֵּכּ ָכּל ְסָכ ַהָצּ ִרי ְלֻסָכּתוֹ הוִֹסיף ָﬠָליו עוֹד ָק ִנים ָבֳּﬠִבי ַהְסָּכ – ֲהֵרי ָק ִנים ֵאלּוּ ֶשׁהוִֹסיף ֵהן ְבֵּטִלים‬ ‫ ֵכּיָון ֶשׁלּ ֹא ִהִתּיר ַאְגָדּן טו‬,‫ ֲאָבל ִאם ִה ִנּיַח ַﬠל ַהְסָּכ ֲחִבילוֹת ֶשׁל ָק ִנים ְמֻקָשּׁ ִרים‬.‫ְלַגֵבּי ַהְסָּכ ְוָחל ֲﬠֵליֶהן ְקֻדַשּׁת ַהֻסָּכּה‬ ‫ ְוֶזה ֶשׁלּ ֹא ִהִתּיר‬,‫ ֶשֲׁהֵרי ֶדֶּר ָהעוָֹלם ֶשָׁכּל ַהְמַסֵכּ ְבָּק ִנים הוּא ַמִתּיר ַא ְגָדּן‬, ‫– ִנָכּר ַהָדָּבר ֶשֵׁאינוֹ ִמְתַכֵּוּן ֲﬠֵליֶהם ְלִסכּוּ‬ ‫ ְול ֹא ָחָלה ֲﬠֵליֶהם ְקֻדַשּׁת‬14 ‫ וְּלִפיָכ ֵאיָנן ְבֵּטִלים ְלַגֵבּי ַהְסָּכ‬13, ‫ִנָכּר ַהָדָּבר ֶשֵׁאינוֹ ִמְתַכֵּוּן ָבֶּהן ְלהוִֹסיף ָבֳּﬠִבי ַהְסָּכ‬ ‫טז‬:‫ַהֻסָּכּה‬ 4 If one adds reeds to the thickness of the walls, i.e., he erected reeds next to the wall, [the same rules apply,] whether they are bound together like a bundle or they are separate. If in placing the reeds next to the wall he intended to support it or to increase its thickness, they are considered as subordinate to the wall, even though they are not connected to it. [Hence] the holiness of the sukkah abides upon them as upon the wall itself. ‫ ֵבּין ֶשַׁהָקּ ִנים ֵהן ֲאגוִּדים ַיַחד ְכֵּﬠין‬,‫ ְדַּה ְינוּ ֶשָׁזַּקף ָקִנים ֵאֶצל ַהֹדֶּפן ָסמוּ ַלֹדֶּפן‬,‫ד ֲאָבל ִאם הוִֹסיף ָק ִנים ָבֳּﬠִבי ַהְדָּפנוֹת‬ ‫יז ִאם ִנְתַכֵּוּן ִבְּסִמיַכת ַהָקּ ִנים ַלֹדֶּפןיח ְכֵּדי ְלַחֵזּק ֶאת ַהֹדֶּפןיט אוֹ ְכֵּדי ְלהוִֹסיף ְבָּﬠְביוֹכ‬,‫ ֵבּין ֶשֵׁהן ְמֹפָרִדין ֶזה ִמֶזּה‬,‫ֲחִביָלה‬ ‫ ְוָחל ֲﬠֵליֶהם ְקֻדַשּׁת ַהֻסָּכּה ְכּמוֹ ַﬠל ַהֹדֶּפן ַﬠְצמוֹ‬,‫– ֲהֵרי ֵהן ְבֵּטִלים ְלַגֵבּי ַהֹדֶּפן ַאף ַﬠל ִפּי ֶשֵׁאיָנן ְמֻחָבּ ִרין ַלֹדֶּפן‬: 5 The prohibition against making use of the branches of the s’chach and the walls themselves involves only taking any part [of them for one’s own purposes], even a sliver to use as a toothpick, for by separating it from the sukkah, one removes the holiness of the sukkah from it. It is, however, permitted to derive any benefit from them by using them in a manner that does not remove the holiness of the sukkah 12/20/2020, 1:08 PM

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from them, e.g., placing one’s articles upon them, smelling them if they are fragrant kinds of wood, or the like. ‫ ֲאִפלּוּ ֵקיָסם‬,‫כא ְדַּה ְינוּ ֶשׁלּ ֹא ִיֹטּל ֵמֶהן שׁוּם ָדָּבר‬,‫ה ַוֲאִפלּוּ ֲﬠֵצי ַהְסָּכ ְוַהְדָּפנוֹת ַﬠְצָמן ֵאיָנן ֲאסוּ ִרים ֶאָלּא ְלִהְסַתֵּפּק ֵמֶהן‬ ‫ ֲאָבל ֻמָתּר ֵלָהנוֹת ֵמֶהן ֲהָנָאה‬.‫כב ֶשֲׁהֵרי ְכֶּשַׁמְּפ ִריד ַהֵקּיָסם ֵמַהֻסָּכּה ַמְפִקיַﬠ הוּא ֵמָﬠָליו ְקֻדַשּׁת ַהֻסָּכּה‬,‫ַלְחֹצץ בּוֹ ִשָׁנּיו‬ ‫כג וְּלָה ִריַח ָבֶּהם ִאם‬,‫ ְכּגוֹן ְלַה ִנּיַח ֲﬠֵליֶהם ֲחָפָציו‬,‫ְלִהְשַׁתֵּמּשׁ ָבֶּהם ָכּל ַתְּשִׁמישׁ ָכּל ֶשֵׁאינוֹ ַמְפִקיַﬠ ֵמֲﬠֵליֶהם ְקֻדַשּׁת ַהֻסָּכּה‬ ‫כד ְוָכל ַכּיּוֵֹצא ָבֶּזה‬,‫ֵהם ֲﬠֵצי ְבָּשִׂמים‬: 6 It is forbidden throughout the festival to make use of the decorations of the sukkah, i.e., various fruits or delicacies that are hung in the sukkah, whether under the s’chach or around the walls, to adorn it.15 [This applies] even when they have fallen from the sukkah, for making [mundane] use of the decorations of a mitzvah is disrespectful to the mitzvah.16 Moreover, since these articles may not be eaten, it is also forbidden to move them on Shabbos and on Yom-Tov,17 for they are not fit to be used for any purpose throughout the festival. It is forbidden to move them even to protect them from thieves or rain. ‫ ֵבּין ֶשֵׁהן ְסִביב‬, ‫כה ֵבּין ֶשֵׁהן ַתַּחת ַהְסָּכ‬,‫ ְדַּה ְינוּ ִמיֵני ֵפּרוֹת וִּמיֵני ְמָגִדים ֶשׁתּוִֹלים ַבֻּסָּכּה ְכֵּדי ְלָנאוָֹתהּ‬,‫ו נוֵֹיי ַהֻסָּכּה‬ ‫כז ִמְפֵּני ֶשׁהוּא ִבּזּוּי ַלִמְּצָוה ְכֶּשִׁמְּסַתֵּפּק‬,‫ ַוֲאִפלּוּ ִאם ָנְפלוּ ֵמַהֻסָּכּה‬,‫ – ָאסוּר ְלִהְסַתֵּפּק ֵמֶהם ָכּל ְיֵמי ַהַחג‬15,‫ַהְדָּפנוֹתכו‬ ‫ ֶשֲׁהֵרי ֵאיָנן ְראוִּיים ִלְכלוּם‬17,‫כט‬,‫ ְוֵכיָון ֶשֵׁהן ֲאסוּ ִרין ַבֲּאִכיָלה – ֲאסוּ ִרין ַגּם ְבִּטְלטוּל ְבַּשָׁבּת ְויוֹם טוֹב‬16,‫כח‬.‫ִמנּוָֹיהּ‬ ‫לב‬:‫ל ַוֲאִפלּוּ ִמְפֵּני ַהַגָּנִּבים אוֹ ִמְפֵּני ַהְגָּשִׁמיםלא ֲאסוּ ִרים ְלַטְלְטָלם‬,‫ָכּל ְיֵמי ַהַחג‬ 7 [Different laws apply if a person] made a stipulation [concerning the decorations] on the day before the festival;10 i.e., before the festival began, meaning before bein hashmashos,18 he said, “I will not refrain from making use of them throughout the time of bein hashmashos on all the eight days [of the festival].” Thus, at the time the holiness would rest upon them, bein hashmashos, which is the beginning of the onset of the day, [the holiness] did not rest upon them at all, for he [explicitly] stipulated that he would have the power and the right [to use] them. Hence they were never set aside for the mitzvah at all. He is therefore permitted to make use of them whenever he desires throughout the festival. Though they are hanging in the sukkah, [making use of them] is not considered as disrespectful to the mitzvah, since they were never set aside for the mitzvah. ‫ ְוָאַמר ֵאין ֲא ִני בּוֵֹדל‬18,‫לד‬,‫ ְדַּה ְינוּ ֹקֶדם ֵבּין ַהְשָּׁמשׁוֹת‬,‫ ֹקֶדם ְכּ ִניַסת יוֹם טוֹב‬11‫ז ְוִאם ִהְתָנה ֲﬠֵליֶהםלג ֵמֶﬠֶרב יוֹם טוֹב‬ ‫לו ְוִנְמָצא ְבָּשָׁﬠה ֶשָׁה ְיָתה ַהְקֻּדָשּׁה ְצ ִריָכה‬,‫ִמְלִּהְסַתֵּפּק ֵמֶהם ָכּל ְשׁהוּת ֹאֶר ֵבּין ַהְשָּׁמשׁוֹתלה ֶשׁל ָכּל ְשׁמוַֹנת ַהָיִּמים‬ ‫ ֶשֲׁהֵרי ִהְתָנה ֲﬠֵליֶהם‬,‫ ְבָּשָׁﬠה זוֹ ל ֹא ָחָלה ֲﬠֵליֶהם ְכָּלל‬,‫ ְדַּה ְינוּ ְבֵּבין ַהְשָּׁמשׁוֹת ֶשִׁהיא ְתִּחַלּת ְכּ ִניַסת ַהיּוֹם‬,‫ָלחוּל ֲﬠֵליֶהם‬ ‫ ְוַאף‬,‫לז וְּלִפיָכ ֻמָתּר ְלִהְסַתֵּפּק ֵמֶהם ְבָּכל ַהַחג ֵאיָמַתי ֶשִׁיּ ְרֶצה‬,‫ ְוִאם ֵכּן ל ֹא ֻהְקצוּ ְכָּלל ְלִמְצָוה‬,‫ֶשׁ ִיְּהֶיה ֹכּחוֹ וְּזכוּתוֹ ָבֶּהם‬ ‫לח ֵכּיָון ֶשׁלּ ֹא ֻהְקצוּ ְכָּלל ְלִמְצָוה‬,‫ַﬠל ִפּי ֶשֵׁהן ְתּלוּ ִיים ַבֻּסָּכּה – ֵאין ָבֶּזה ִמשּׁוּם ִבּזּוּי ִמְצָוה‬: 8 If, however, one does not use the above wording when making his stipulation, but merely says, “I stipulate that I will be permitted to benefit from [the decorations] if they fall from the sukkah,” this stipulation is not effective at all, for it relates only to the time that they will not be hanging in the sukkah. At the time of bein hashmashos, therefore, when they are hanging in the sukkah, its holiness rests upon them. And once it is invested [upon them], it is never dislodged by his earlier stipulation, for a stipulation is effective in preventing holiness from resting [upon an object], but once it is invested it is never dislodged. Therefore, even if they fell from the sukkah, it is forbidden to benefit from them. ‫ ַרק אוֵֹמר ֲא ִני ַמְתֶנה ֲﬠֵליֶהם ֶשֱׁאֵהא ֻמָתּר ְלִהְסַתֵּפּק ֵמֶהם ְכֶּשׁ ִיְּפּלוּ‬,‫ח ֲאָבל ִאם ֵאינוֹ ַמְתֶנה ֲﬠֵליֶהם ְבָּלשׁוֹן ֶזה ֶשֵׁבַּא ְרנוּ‬

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‫ ְוִאם ֵכּן ְבֵּבין‬,‫לט ֶשֲׁהֵרי ל ֹא ִהְתָנה ֶאָלּא ַﬠל ָשָׁﬠה ֶשׁלּ ֹא ִיְהיוּ ְתּלוּ ִיים ַבֻּסָּכּה‬,‫ֵמַהֻסָּכּה – ֵאין ְתַּנאי ֶזה מוִֹﬠיל ְכּלוּם‬ ‫ ְוֵכיָון ֶשָׁחָלה – שׁוּב ֵאיָנהּ ִנְפַקַﬠת ַﬠל ְיֵדי ַמה ֶשִּׁהְתָנה‬,‫ַהְשָּׁמשׁוֹת ֶשָׁהיוּ ְתּלוּ ִיים ַבֻּסָּכּה – ָחָלה ֲﬠֵליֶהן ְקֻדַשּׁת ַהֻסָּכּה‬ ‫ וְּלִפיָכ ֲאִפלּוּ ִאם‬,‫ ֲאָבל ֵכּיָון ֶשָׁחָלה – שׁוּב ֵאיָנהּ ִנְפַקַﬠת‬,‫מ ֶשֵׁאין ְתַּנאי מוִֹﬠיל ֶאָלּא ְלֶשׁלּ ֹא ָתּחוּל ַהְקֻּדָשּׁה‬,‫ִמְתִּחָלּה‬ ‫ָנְפָלה ֵמַהֻסָּכּה – ָאסוּר ְלִהְסַתֵּפּק ֵמֶהם‬: 9 Similarly, if one stipulated that he will not refrain from using [the decorations] throughout bein hashmashos of the first day alone and does not make a stipulation with regard to bein hashmashos of the subsequent days, he may not make use of them from bein hashmashos [at the onset] of the second day and onward. [The rationale is that] each individual day is considered as a separate unit of holiness.19 [Hence] this holiness rests upon [the decorations of the sukkah] at the beginning of the onset of each day for which no stipulation was made. If one stipulated that he is not refraining from using them throughout bein hashmashos of the second day and of the subsequent days, but made no stipulation concerning bein hashmashos of the first day, he may not make use [of them] even from the second day and onward. Once the holiness rested upon them during bein hashmashos of the first day, it is not dislodged throughout all the days of the festival, for in this regard — to establish a stringency, but not a leniency — they are considered as one long day.10 However, if one stipulates, “I will not refrain from using them throughout bein hashmashos,” without specifying his intent, mentioning explicitly neither the first day nor any of the subsequent days, [it is assumed that] he had in mind all the days of the festival. He is therefore permitted to use [the decorations] whenever he desires, whether on the first day or on the other days. ‫ ְול ֹא ִהְתָנה ַﬠל ֵבּין ַהְשָּׁמשׁוֹת ֶשׁל‬,‫ט ְוֵכן ִאם ָאַמר ֵאי ִני בּוֵֹדל ֵמֶהם ָכּל ְשׁהוּת ֹאֶר ֵבּין ַהְשָּׁמשׁוֹת ֶשׁל יוֹם ָה ִראשׁוֹן ִבְּלַבד‬ ‫ ְוָחָלה‬19,‫ ְלִפי ֶשָׁכּל יוֹם ָויוֹם ֶנְחָשׁב ִלְקֻדָשּׁה ִבְּפֵני ַﬠְצָמהּמב‬, ‫ְשָׁאר ַהָיִּמיםמא – ָאסוּר ְלִהְסַתֵּפּק ֵמֶהם ִמיּוֹם ֵשׁ ִני ְוֵאיָל‬ ‫מג‬.‫ֲﬠֵליֶהם ַהְקֻּדָשּׁה ִבְּתִחַלּת ְכּ ִניַסת ָכּל יוֹם ֶשׁלּ ֹא ִהְתָנה ָﬠָליו‬ ‫ְוִאם ִהְתָנה ֲﬠֵליֶהם ֶשֵׁאינוֹ בּוֵֹדל ֵמֶהם ָכּל ְשׁהוּת ֵבּין ַהְשָּׁמשׁוֹת ֶשִׁמּיּוֹם ֵשׁ ִני ְוֵאיָל ְול ֹא ִהְתָנה ַﬠל ֵבּין ַהְשָּׁמשׁוֹת ֶשׁל יוֹם‬ – ‫ ֶשֵׁכּיָון ֶשָׁחָלה ֲﬠֵליֶהם ַהְקֻּדָשּׁה ְבֵּבין ַהְשָּׁמשׁוֹת ָה ִראשׁוֹן‬, ‫ָה ִראשׁוֹן – ָאסוּר ְלִהְסַתֵּפּק ֵמֶהם ֲאִפלּוּ ִמיּוֹם ֵשׁ ִני ְוֵאיָל‬ 11.‫ ְלִפי ֶשֵׁהן יוֹם ֶאָחד ָאֹר מד ְלִﬠ ְנָין ֶזהמה ְלַהְחִמיר ֲאָבל ל ֹא ְלָהֵקל‬,‫שׁוּב ֵאיָנהּ ִנְפַקַﬠת ָכּל ְיֵמי ַהַחג‬ ‫ ְדַּה ְינוּ ֶשׁלּ ֹא ִהְזִכּיר ְבֵּפרוּשׁ ַליּוֹם ָה ִראשׁוֹן ְול ֹא ִלְשָׁאר‬,‫ֲאָבל ִאם ִהְתָנה ְוָאַמר ֵאי ִני בּוֵֹדל ֵמֶהן ָכּל ֵבּין ַהְשָּׁמשׁוֹת ִבְּסָתם‬ ‫ ֵבּין ַבּיּוֹם‬,‫מו ַוֲהֵרי ֶזה ֻמָתּר ְלִהְסַתֵּפּק ֵמֶהן ֵאיָמַתי ֶשִׁיּ ְרֶצה‬,‫ָיִמים – ָה ְיָתה ַכָּוָּנתוֹ ַﬠל ֵבּין ַהְשָּׁמשׁוֹת ֶשׁל ָכּל ְיֵמי ַהַחג‬ ‫ָה ִראשׁוֹן ֵבּין ִבְּשָׁאר ָיִמים‬: 10 Similarly, if he does not mention bein hashmashos at all, but says, “I will not refrain from making use of [the decorations] whenever I desire,” he may make use of them whenever he desires. Since he stipulated that he could make use of them whenever he desired, bein hashmashos is also included in his stipulation. Thus the holiness [of the sukkah] never rested upon them. ‫ ֶאָלּא ָאַמר ֵאי ִני בּוֵֹדל ֶאת ַﬠְצִמי ִמְלִּהְסַתֵּפּק ֵמֶהם ְבָּכל ֵﬠת ֶשֶׁא ְרֶצהמז – ֲהֵרי ֶזה‬,‫י ְוֵכן ִאם ל ֹא ִהְזִכּיר ְכָּלל ֵבּין ַהְשָּׁמשׁוֹת‬ ‫ ֶשֵׁכּיָון ֶשִׁהְתָנה ְלִהְסַתֵּפּק ֵמֶהן ְבָּכל ֵﬠת ֶשִׁיּ ְרֶצה – ֲהֵרי ַגּם ֵבּין ַהְשָּׁמשׁוֹת הוּא ִבְּכַלל‬,‫ִמְסַתֵּפּק ֵמֶהן ֵאיָמַתי ֶשׁ ִיּ ְרֶצה‬ ‫מח‬:‫ ְו ִנְמָצא ֶשׁלּ ֹא ָחָלה ֲﬠֵליֶהם ַהְקֻּדָשּׁה ֵמעוָֹלם‬,‫ַהְתַּנאי‬ 11 People customarily decorate their sukkah by hanging all kinds of valuable objects in it, such as sheets with designs or pictures, and remove them at will from the sukkah — e.g., because of rain or because of thieves — even though they did not make a stipulation before the festival began.20 Some have justified this practice. 12/20/2020, 1:08 PM

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They argue that since it has become customary to remove them from the sukkah because of possible theft or rain, whoever hangs valuable articles in the sukkah as decorations does so only with the intent of following the [prevalent] custom, i.e., to remove them when necessary. [Hence,] it is as if one made a stipulation that is effective [in allowing him] to remove them when necessary. [Thus it is as if he said that] he will not refrain from using them throughout bein hashmashos on all the days of the festival. Accordingly, he may remove them whenever he desires, even when there is no rain or concern over theft, for the holiness of the sukkah never rested upon them. Nevertheless, as an initial and preferred option, one ought to make a stipulation concerning these objects before the onset of the festival. ‫ וְּמִסי ִרין אוָֹתן ִמן ַהֻסָּכּה‬,‫מט ְכּגוֹן ְסִדיִנין ַהְמֻצָיּ ִרים ְוַכיּוֵֹצא ָבֶּהן‬,‫יא ְוָנֲהגוּ ָהעוָֹלם ֶשָׁכּל ָדָּבר ָחשׁוּב תּוִֹלין ַבֻּסָּכּה ְלנוֹי‬ ‫ ְוֵישׁ‬20,‫נ‬.‫ ֲאִפלּוּ ִאם ל ֹא ִהְתָנה ֲﬠֵליֶהם ֵמֶﬠֶרב יוֹם טוֹב‬,‫ ְכּגוֹן ]ִמ[ְפֵּני ַה ְגָּשִׁמים אוֹ ]ִמ[ְפֵּני ַהַגָּנִּבים‬,‫ְבָּכל ֵﬠת ֶשׁ ִיּ ְרצוּ‬ ‫ ִאם ֵכּן ָכּל ָאָדם‬,‫ ְדֵּכיָון ֶשִׁמְּנַהג ָהעוָֹלם ַלֲהִסיָרן ֵמַהֻסָּכּה ֵמֲחַמת ֲחָשׁשׁ ַהַגָּנִּבים אוֹ ]ִמ[ְפֵּני ַהְגָּשִׁמים‬,‫ֶשָׁנְּתנוּ ַטַﬠם ַלִמּ ְנָהג‬ ‫ ַוֲהֵרי ֶזה‬, ‫ ְדַּה ְינוּ ַלֲהִסיָרן ִמָשּׁם ְבֵּﬠת ַהֹצֶּר‬,‫ֶשׁתּוֶֹלה ְדָּב ִרים ֲחשׁוִּבים ַבֻּסָּכּה ְלנוֹי ַוַדּאי ֵאין ַדְּﬠתּוֹ ֶאָלּא ַﬠל ֶדֶּר ַהִמּ ְנָהג‬ ‫ ְדַּה ְינוּ ֶשֵׁאינוֹ בּוֵֹדל ֵמֶהם ָכּל ְשׁהוּת ֵבּין‬, ‫ְכִּאלּוּ ִהְתָנה ֲﬠֵליֶהםנא ְבֵּפרוּשׁ ְתַּנאי ַהמּוִֹﬠיל ַלֲהִסיָרן ִמָשּׁם ְכֶּשׁ ִיְּצָטֵר‬ ‫ ַוֲאִפלּוּ ֵאין ָשׁם‬,‫ ַוֲאִפלּוּ ֶשׁלּ ֹא ִבְּשַׁﬠת ַהֶגֶּשׁם‬,‫ וְּלִפיָכ ֻמָתּר ַלֲהִסיָרן ִמָשּׁם ֵאיָמַתי ֶשׁ ִיּ ְרֶצה‬,‫ַהְשָּׁמשׁוֹת ֶשׁל ָכּל ְיֵמי ַהַחג‬ ‫ ֶשֲׁהֵרי ל ֹא ָחָלה ֲﬠֵליֶהם ְקֻדַשּׁת ַהֻסָּכּה ֵמעוָֹלם‬,‫ֲחָשׁשׁ ֵמַהַגָּנִּבים‬. ‫נב‬:‫ ְלַכְתִּחָלּה ָנכוֹן ַהָדָּבר ְלַהְתנוֹת ֲﬠֵליֶהם ֵמֶﬠֶרב יוֹם טוֹב‬,‫וִּמָכּל ָמקוֹם‬ 12 All of the above [leniencies] apply [only] to the decorations of the sukkah, but not to the branches used for the actual s’chach.11 A stipulation to make use of them is never effective, even if the sukkah collapses during the eight days of the festival, for the prohibition against [using] them is of Scriptural origin, as stated above.21 [Moreover, this stringency applies] even to the walls of the sukkah, although their [use is] prohibited only by Rabbinic decree. Since they were designated to be used for the mitzvah of the sukkah, the holiness of the sukkah rests upon them and a stipulation to make use of them is of no consequence. [This applies] even if the sukkah falls during the festival.22 [The rationale for this restriction can be explained as follows:] As stated above,23 whenever one does not stipulate that he will not refrain from making use [of something] throughout the duration of bein hashmashos, the stipulation is not effective at all. [Now,] he must refrain from making use of the [sukkah] walls throughout the duration of bein hashmashos on the first day, for it is a festival. Thus he may not take any part of the wood of the actual walls, for that would constitute the demolition of a structure on the festival.24 Therefore, regardless of his intent, the holiness [of the sukkah] is invested upon the walls from the first day onward and is not dislodged throughout the days of the festival, even if the sukkah collapsed in the course of the festival. ‫ ֲאִפלּוּ ִלְכֶשִׁתֹּפּל‬,‫ – ֵאין מוִֹﬠיל ָלֶהם שׁוּם ְתַּנאינג ְלִהְסַתֵּפּק ֵמֶהן‬11‫ ֲאָבל ֲﬠֵצי ַהְסָּכ ַﬠְצָמם‬,‫יב ְוָכל ֶזה ְבּנוֵֹיי ַהֻסָּכּה‬ 21,‫נו‬.‫ ֶשֲׁהֵרי ִאסּוָּרן הוּא ִמן ַהתּוָֹרהנה ְכּמוֹ ֶשִׁנְּתָבֵּאר ְלַמְﬠָלה‬,‫ַהֻסָּכּהנד ְבּתוֹ ְשׁמוַֹנת ְיֵמי ַהַחג‬ ‫ הוִֹאיל ְוֻהְקצוּ ְלִמְצַות ֻסָכּה ָחָלה ֲﬠֵליֶהם ְקֻדַשּׁת ַהֻסָּכּהנז – ַאף‬,‫ַוֲאִפלּוּ ֲﬠֵצי ַה ְדָּפנוֹת ֶשִׁאסּוָּרן ֵאינוֹ ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‬ ‫ ֶשֲׁהֵרי ָכּל ֶשֵׁאינוֹ ַמְתֶנה ֶשֵׁאינוֹ‬22,‫ַﬠל ִפּי ֵכן ֵאין מוִֹﬠיל ָלֶהם ַהְתַּנאי ְלִהְסַתֵּפּק ֵמֶהן ֲאִפלּוּ ִלְכֶשִׁתֹּפּל ַהֻסָּכּה ְבּתוֹ ַהַחג‬ ‫ וֵּמֲﬠֵצי ַהְדָּפנוֹת ַﬠל ָכּ ְרחוֹ הוּא ָצ ִרי‬23,‫נח‬,‫בּוֵֹדל ֵמֶהן ָכּל ְשׁהוּת ֶשׁל ֵבּין ַהְשָּׁמשׁוֹת – ֵאינוֹ ְתַּנאי ְכָּלל ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬ ‫ ְוִאי ֶאְפָשׁר לוֹ ִלֹטּל שׁוּם ָדָּבר ֵמֲﬠֵצי‬24,‫ִלְהיוֹת ֻמְבָדּל ֵמֶהן ָכּל ְשׁהוּת ֵבּין ַהְשָּׁמשׁוֹת ֶשׁל יוֹם ָה ִראשׁוֹן ֶשׁהוּא יוֹם טוֹב‬ ‫ ְושׁוּב ֵאיָנהּ‬,‫ ְוִאם ֵכּן ְבַּﬠל ָכּ ְרחוֹ ָחָלה ֲﬠֵליֶהם ַהְקֻּדָשּׁה ִמיּוֹם ָה ִראשׁוֹן‬,‫ַהְדָּפנוֹת ַﬠְצָמן ִמשּׁוּם ְסִתיַרת ֹאֶהל ְבּיוֹם טוֹב‬

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‫נט ֲאִפלּוּ ִאם ָנְפָלה ַהֻסָּכּה ְבּתוֹ ַהַחג‬,‫ ִנְפַקַﬠת ָכּל ְיֵמי ַהַחג‬: 13 [Different rules apply] if, after completing the construction of a wall, one increased its thickness [by adding] reeds that stand erect next to it to bolster it. They are not connected to the wall and so it is permitted to take them away from the wall on the festival. This is not considered tearing down a structure, since [the reeds] are not connected to the wall, as explained in sec. 518[:17]. [Hence,] if one made a stipulation that allows him to make use of [these reeds] whenever he desires, as explained above, he may make use of them whenever he desires, because during bein hashmashos on the first [day of the festival] he was permitted to use them. The holiness of the sukkah thus never rested upon them. ‫ ְוֵאיָנן ְמֻחָבּ ִרין ִﬠם ַהֹדֶּפן‬,‫יג ֲאָבל ִאם ְלַאַחר ֶשָׁגַּמר ֲﬠִשַׂיּת ַהֹדֶּפן הוִֹסיף ְבָּﬠְביוֹ ָק ִנים ְזקוִּפים ְסמוִּכים ַלֹדֶּפן ְכֵּדי ְלַחְזּקוֹ‬ ‫ וְּכמוֹ‬,‫ְבִּﬠ ְנָין ֶשֻׁמָּתּר ִלֹטּל ָק ִנים ֵאלּוּ ֵמַהֹדֶּפן ְבּיוֹם טוֹב ְוֵאין ָבֶּזה ִמשּׁוּם ְסִתיַרת ֹאֶהל ֵכּיָון ֶשֵׁאיָנן ְמֻחָבּ ִרין ְלַהֹדֶּפן‬ – ‫ס ְוִהְתָנהסא ַﬠל ָק ִנים ֵאלּוּ ְתַּנאי ַהמּוִֹﬠיל ְלִהְסַתֵּפּק ְבָּכל ֵﬠת ֶשׁ ִיּ ְרֶצה ְוַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּארסב‬,‫ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תקי"ח‬ ‫ ְו ִנְמָצא ֶשׁלּ ֹא ָחָלה‬,‫ ֶשֲׁהֵרי ְבֵּבין ַהְשָּׁמשׁוֹת ָה ִראשׁוֹן ָהָיה ָיכוֹל ְלִהְסַתֵּפּק ֵמֶהן‬,‫ֲהֵרי ֶזה ִמְסַתֵּפּק ֵמֶהן ְבָּכל ֵﬠת ֶשׁ ִיּ ְרֶצה‬ ‫ֲﬠֵליֶהם ְקֻדַשּׁת ַהֻסָּכּה ֵמעוָֹלם‬: 14 If one built a sukkah on Chol HaMoed and made a stipulation concerning the wood of its walls that enables him to make use of it whenever he desires, he may make use of it whenever he desires, even while the sukkah is standing and he is dwelling in it for the sake of the mitzvah.25 This is not considered disrespectful to the mitzvah because these walls were never set aside for the mitzvah, since at the outset he stipulated that he could make use of them. Thus the holiness of the sukkah never rested upon them. ‫יד ְוִאם ָﬠָשׂה ֻסָכּה ְבֹּחל ַהמּוֵֹﬠדסג ְוִהְתָנה ַﬠל ֲﬠֵצי ַהְדָּפנוֹת ִבְּתַנאי ַהמּוִֹﬠיל ְלִהְסַתֵּפּק ֵמֶהן ְבָּכל ֵﬠת ֶשׁ ִיּ ְרֶצה – ֲהֵרי ֶזה‬ ‫ ֵכּיָון‬,‫ ְוֵאין ָבֶּזה ִמשּׁוּם ִבּזּוּי ִמְצָוה‬25,‫ ֲאִפלּוּ ְבָּשָׁﬠה ֶשַׁהֻסָּכּה ַקֶיֶּמת ְויוֵֹשׁב ָבּהּ ְלֵשׁם ִמְצָוה‬,‫ִמְסַתֵּפּק ֵמֶהן ְבָּכל ֵﬠת ֶשׁ ִיּ ְרֶצה‬ ‫ ְו ִנְמָצא ֶשׁלּ ֹא ָחָלה ֲﬠֵליֶהם‬,‫ ֶשֲׁהֵרי ִהְתָנה ֲﬠֵליֶהם ִמְתִּחָלּה ֶשְׁיֵּהא ַרַשּׁאי ְלִהְסַתֵּפּק ֵמֶהן‬,‫ֶשַׁהְדָּפנוֹת ל ֹא ֻהְקצוּ ְכָּלל ַלִמְּצָוה‬ ‫ְקֻדַשּׁת ַהֻסָּכּה ֵמעוָֹלם‬: 15 All the prohibitions that we have explained in this section apply even when a sukkah was not constructed for the sake of the mitzvah, and even if one did not bring about any changes [in an existing sukkah] — provided that he sat in it [at least] once for the sake of the mitzvah of sukkah. Before one sits in the sukkah for the sake of the mitzvah, by contrast, it has no holiness at all, even if it was made for the sake of the mitzvah of sukkah. It is even permitted to make use of the branches of the s’chach. Needless to say, [this] also [applies to] the wood used for the walls and to the decorations, for any [object associated with a] mitzvah that has not yet been used for the mitzvah is not invested with holiness at all, as was stated in sec. 42[:4, 6].26 ‫סד‬,‫ ַוֲאִפלּוּ ל ֹא ִחֵדּשׁ ָבּהּ ָדָּבר‬,‫טו ְוָכל ִאסּוּ ִרים ָהֵאלּוּ ֶשֵׁבַּא ְרנוּ ְבִּסיָמן ֶזה נוֲֹהִגין ֲאִפלּוּ ְבֻּסָכּה ֶשׁלּ ֹא ַנֲﬠֵשׂית ְלֵשׁם ִמְצָוה‬ ,‫סה ֲאָבל ֹקֶדם ֶשָׁיַּשׁב ָבּהּסו ְלֵשׁם ִמְצַות ֻסָכּהסז – ֵאין ָﬠֶליָה ְקֻדָשּׁה ְכָּלל‬.‫ְוהוּא ֶשָׁיַּשׁב ָבּהּ ַפַּﬠם ַאַחת ְלֵשׁם ִמְצַות ֻסָכּה‬ ‫ ֶשָׁכּל‬,‫ ְוֵאין ָצ ִרי לוַֹמר ֵמֲﬠֵצי ַה ְדָּפנוֹת וִּמנּוֵֹיי ַהֻסָּכּה‬, ‫ וֻּמָתּר ְלִהְסַתֵּפּק ֲאִפלּוּ ֵמֲﬠֵצי ַהְסָּכ‬,‫ֲאִפלּוּ ֲﬠָשָׂאהּ ְלֵשׁם ִמְצַות ֻסָכּה‬ 26,‫סח‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן מ"ב‬,‫ִמְצָוה ֶשֲׁﬠַד ִין ל ֹא ִנְשַׁתְּמּשׁוּ ָבּהּ ְלֵשׁם ִמְצָוה – ֵאין ָﬠֶליָה ְקֻדָשּׁה ְכָּלל‬ 16 [Similar concepts apply] even to a person who has a sukkah that remains standing from year to year. Though he dwelt in it [in observance of the mitzvah] in the previous year, making use of it is not prohibited until he dwells in it on Sukkos in the present year. For the holiness of the sukkah departs with the conclusion of the festival in the previous year and does not revert to it until one dwells in it once 12/20/2020, 1:08 PM

Shulchan Aruch: Chapter 638 - A Sukkah & its Decorations are Forbidde...

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for the sake of [observing] the mitzvah. ‫ ַאף ַﬠל ִפּי ֶשָׁיַּשׁב ָבּהּ ְבָּשָּׁנה ֶשָׁﬠְבָרה – ַאף ַﬠל ִפּי ֵכן ֵאיָנהּ ֲאסוָּרה ַﬠד‬,‫טז ַוֲאִפלּוּ ִמי ֶשֵׁיּשׁ לוֹ ֻסָכּה ְבּנוָּיה ִמָשָּׁנה ְלָשָׁנה‬ ‫ ְוֵאין ַהְקֻּדָשּׁה ָחָלה ָﬠֶליָה ַﬠד‬,‫ ְדֵּכיָון ֶשָׁﬠַבר ַהַחג ֶשׁל ָשָׁנה ֶשָׁﬠְבָרה – ְבֵּטָלה ְקֻדַשּׁת ַהֻסָּכּה‬,‫ֶשֵׁיֵּשׁב ָבּהּ ַבַּחג ֶשׁל ָשָׁנה זוֹ‬ ‫סט‬:‫ֶשֵׁיֵּשׁב ָבּהּ ַפַּﬠם ַאַחת ְלֵשׁם ִמְצָוה‬ 17 A person who desires to remove the decorations of a sukkah on Yom-Tov17 because of rain or because of thieves27 should be careful not to tie the decorations to the sukkah with a [halachically-defined] knot, for it is forbidden to untie such knots on a festival. Instead, he should tie [the decorations] with a bow.28 ‫ – ִיָזֵּהר ֶשׁלּ ֹא ְיַקֵשּׁר ַהנּוִֹיין ַבֻּסָּכּה ְבֶּקֶשׁר‬27‫ ִמְפֵּני ַהְגָּשִׁמים ְוַהַגָּנִּבים‬17‫יז ִמי ֶשׁרוֶֹצה ְלָהִסיר נוֵֹיי ַהֻסָּכּה ְבּיוֹם טוֹב‬ 28,‫ע‬:‫ ֶאָלּא ַיַﬠ ְנֵבם‬,‫ ֶשֲׁהֵרי ָאסוּר ְלַהִתּיָרן ְבּיוֹם טוֹב‬,‫ָגּמוּר‬ 18 Even when one does not intend to remove [edible] decorations from the sukkah throughout the days of the festival, if he knows that children will partake of them during [that time], he should make a stipulation before the onset of the festival.29 – ‫ ִמָכּל ָמקוֹם ִאם יוֵֹדַﬠ ֶשַׁה ְיָלִדים י ֹאְכלוּ ֵמַהנּוֹ ִיין ְבּתוֹ ַהַחג‬,‫יח ַאף ִמי ֶשֵׁאין ַדְּﬠתּוֹ ְלָהִסיר ַהנּוֹ ִיין ֵמַהֻסָּכּה ָכּל ְיֵמי ַהַחג‬ 29,‫עא‬:‫ַיְתֶנה ֲﬠֵליֶהם ֵמֶﬠֶרב יוֹם טוֹב‬ 19 After the days of the festival have passed, there is no need to entomb the branches7 used for s’chach;30 they may be taken and used for whatever one desires. Nevertheless, it is proper not to use them for a degrading purpose that would be disrespectful to the mitzvah for which they had been used.31 Needless to say, one should not tread on them, so as not to treat them disrespectfully. ‫ וֻּמָתּר ְלִהְסַתֵּפּק ֵמֶהן וְּלִהְשַׁתֵּמּשׁ ָבֶּהן ְלָכל ַמה‬7‫ ַאף ַﬠל ִפּי ֶשֵׁאין ָצ ִרי ְלָג ְנָזן‬,‫ ַאַחר ֶשָׁﬠְברוּ ְיֵמי ַהַחג‬30 ‫יט ֲﬠֵצי ַהְסָּכ‬ ‫ ְוֵאין ָצ ִרי‬31,‫עב‬,‫ ֶשֵׁאיָנהּ ָכּבוֹד ַלִמְּצָוה ֶשָׁﬠְבָרה‬,‫ ִמָכּל ָמקוֹם ָנכוֹן ִלָזֵּהר ֶשׁלּ ֹא ְלִהְשַׁתֵּמּשׁ ָבֶּהן ַתְּשִׁמישׁ ִבָּזּיוֹן‬,‫ֶשּׁ ִיּ ְרֶצה‬ ‫עג ֶשׁלּ ֹא ִיְנֹהג ָבֶּהם ִמ ְנַהג ִבָּזּיוֹן‬,‫לוַֹמר ֶשֵׁאין ִלְפֹסַﬠ ֲﬠֵליֶהם‬: 20 People who engrave a gourd with the verse,32 “You shall dwell in Sukkos...,” and hang it in the sukkah as a decoration, should be rebuked. [The rationale is] that it is forbidden to write any verses from the Torah unless one writes out an entire scroll,33 as stated in Yoreh Deah, sec. 283.34 In this context, engraving is equivalent to writing. ,‫ ְותוִֹלים ַבֻּסָּכּה ְלנוֹיעה – ָצ ִרי ִלְמחוֹת ְבָּיָדם‬32‫כ אוָֹתן ֲאָנִשׁים ֶשׁחוְֹקִקים ָפּסוּקעד "ַבֻּסֹּכּת ֵתְּשׁבוּ כו'" ַﬠל ַהְדַּלַﬠת‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבּיוֶֹרה ֵדָﬠה ִסיָמן‬33‫ְלִפי ֶשָׁאסוּר ִלְכֹתּב ְפּסוִּקים ִמן ַהתּוָֹרה ֶאָלּא ִאם ֵכּן ֵישׁ ָבֶּהם ֵסֶפר ָשֵׁלם‬ ‫עז‬:‫ ַוֲחִקיָקה ִהיא ִכְּכִתיָבה ְלִﬠ ְנָין ֶזה‬34,‫עו‬,‫רפ"ג‬ 21 [Fabrics that are] shaatnez [which is a forbidden combination of wool and linen] may not be hung around the walls of a sukkah as decorations unless they are hung higher than a person’s head. The rationale [for this restriction] is explained in Yoreh Deah, sec. 301.35 ‫עח ִמַטַּﬠם‬,‫כא ֵאין ִלְתלוֹת ַשַׁﬠְטֵנז ְסִביב ַהְדָּפנוֹת ֶשׁל ַהֻסָּכּה ְלנוֹי ֶאָלּא ִאם ֵכּן הוּא ְלַמְﬠָלה ְמַרֲאשׁוָֹתיו ֶשׁל ָאָדם‬ 35,‫עט‬:‫ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָﬠה ִסיָמן ש"א‬

12/20/2020, 1:08 PM

Shulchan Aruch: Chapter 639 - Laws Relating to Dwelling in Sukkah - T...

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Shulchan Aruch: Chapter 639 - Laws Relating to Dwelling in Sukkah By Rabbi Schneur Zalman of Liadi

SECTION 639 Laws Relating to Dwelling in the Sukkah. (1–26) ‫סימן תרלט ִדּיֵני ְיִשׁיַבת ֻסָכּה וּבוֹ כ"ו ְסִﬠיִפים‬: 1 It is written,1 “You shall dwell in sukkos for seven days.” Based on the Oral Tradition, [the Sages] commented:2 “You must dwell [in the sukkah] as you reside” — i.e., in the manner that one resides in his home throughout the year. The Torah requires that one leave his home and dwell in the sukkah with his beds, his bedcovers, and all his household articles. On this basis our Sages said:2 Throughout these seven days, a person should treat his home as his temporary dwelling and his sukkah as his permanent dwelling. What is implied? If a person has attractive bedcovers and attractive utensils, he should bring them3 to the sukkah. Similarly, all the drinking utensils that he requires should be with him in the sukkah,4 just as he has them at hand in his home throughout the year. By contrast, containers used to store flour, kneading troughs, and water containers need not be kept in the sukkah, for one does not [necessarily] keep such articles in his home5 throughout the year; they are kept is separate [store]houses. ‫ ְכּלוַֹמר ְכֶּדֶר ֶשׁהוּא ָדּר ָכּל‬,‫ "ֵתְּשׁבוּ" – ְכֵּﬠין ָתּדוּרוּ‬2,‫ ְוָלְמדוּ ִמִפּי ַהְשּׁמוָּﬠהב‬1,‫א‬,"‫א "ַבֻּסֹּכּת ֵתְּשׁבוּ ִשְׁבַﬠת ָיִמים‬ ‫ג ִמָכּאן ָאְמרוּ‬,‫ַהָשָּׁנה ְבֵּביתוֹ – ִהְזִקיַקתּוּ תּוָֹרה ְלַה ִנּיַח ִדּיָרתוֹ ְוָלדוּר ָכּאן ַבֻּסָּכּה ִﬠם ִמטּוָֹתיו וַּמְצּעוָֹתיו וְּכֵלי ַתְּשִׁמישׁוֹ‬ 3‫ ֵכּיַצד? ָהָיה לוֹ ַמָצּעוֹת ָנאוֹת ְוֵכִלים ָנִאים – ַמֲﬠָלן‬.‫ ָכּל ִשְׁבַﬠת ַהָיִּמים ָאָדם עוֶֹשׂה ֵבּיתוֹ ֲﬠַראי ְוֻסָכּתוֹ ֶקַבע‬2,‫ד‬:‫ֲחָכִמים‬ ‫ ֲאָבל ֵכִּלים‬.‫ ְכֶּדֶר ֶשֵׁהן ִﬠמּוֹ ְבֵּביתוֹ ְבָּכל ַהָשָּׁנה‬4‫ה ְוֵכן ָכּל ְכֵּלי ְשִׁתָיּהו ַהְצּ ִריִכים לוֹז – ִיְהיוּ ִﬠמּוֹ ַבֻּסָּכּה‬,‫ַלֻסָּכּה‬ ‫ ֶשַׁאף ְבָּכל ַהָשָּׁנה ֵאין ְדָּב ִרים ֵאלּוּ‬,‫ֶשַׁמְּשִׁהין ָבֶּהן ֶקַמחח ְוָהֲﬠֵרבוֹתט ְוֵכִלים ֶשׁל ַמ ִיםי – ֵאיָנן ְצ ִריִכין ִלְהיוֹת ַבֻּסָּכּה‬ ‫יא‬:‫ ֶאָלּא ַבּ ִית ֵישׁ ָלֶהם ִבְּלַבָדּם‬5,‫ְרִגיִלים ִלְהיוֹת ִﬠמּוֹ ְבֵּבית ִדּיָרתוֹ‬ 2 After a meal, vessels that were used for food, such as pots and plates, are offensive. Hence they must be removed from the sukkah.6 Similarly, a bucket or a jug that serves to draw water [from a well] should not be brought into the sukkah. Nor should the sukkah be used for any lowly task, such as washing pots and plates, so that mitzvos will not be held in disdain. Drinking utensils, however, such as glasses and jars, may be washed in the sukkah. ‫יג ְכּגוֹן ְקֵדרוֹתיד וְּקָﬠרוֹתטו ֶשַׁאַחר ָהֲאִכיָלה ֵהן ְמאוִּסיןטז – ָצ ִרי ְלהוִֹציָאן ִמן‬,‫ב ְכֵּלי ֲאִכיָלהיב ְלַאַחר ֲאִכיָלה‬ ‫יט‬,‫יח ְוֵכן ל ֹא ַיֲﬠֶשׂה שׁוּם ַתְּשִׁמישׁ ָבּזוּי ַבֻּסָּכּה‬.‫ ְוֵכן ְדִּלי אוֹ ַכּד ֶשׁשּׁוֲֹאִבין בּוֹ ַמ ִים – ל ֹא ַיְכ ִניֵסם ְלתוֹ ַהֻסָּכּה‬6,‫יז‬.‫ַהֻסָּכּה‬ ‫כא ֲאָבל ֻמָתּר ִלְשֹׁטף ְכֵּלי ַהְשִּׁתָיּהכב ְכּגוֹן כּוֹסוֹת‬.‫כ ְכֵּדי ֶשׁלּ ֹא ִיְהיוּ ִמְצוֹת ְבּזוּיוֹת ָﬠָליו‬,‫ְכּגוֹן ְשִׁטיַפת ְקֵדרוֹת וְּקָﬠרוֹת‬ ‫ ְוִצְנָצ ִניּוֹת ַבֻּסָּכּה‬: 3 While a lamp is lit, it should be placed in the sukkah.4 If the sukkah is so small that there is reason for concern that it may be placed close to the wall or the s’chach and the sukkah will catch fire, it should be placed outside the sukkah, even if the lamp is golden.

12/20/2020, 1:08 PM

Shulchan Aruch: Chapter 639 - Laws Relating to Dwelling in Sukkah - T...

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It is customary not to bring an earthenware lamp into a sukkah, even if the sukkah is large.7 ‫ ְוִאם ַהֻסָּכּה ְקַטָנּהכה ְבִּﬠ ְנָין ֶשֵׁיּשׁ ָלֹחשׁכו ֶשָׁמּא‬4.‫ג ַהְמּנוָֹרהכג ְבָּשָׁﬠה ֶשִׁהיא דּוֶֹלֶקתכד – ְצ ִריָכה ִלְהיוֹת ְבּתוֹ ַהֻסָּכּה‬ ‫ ֲאִפלּוּ ִהיא ֶשׁל‬,‫ִיְתָקֵרב ַהֵנּר ְלָדְפֵני ַהֻסָּכּהכז אוֹ ְלַהְסָּכ ְות ֹאַחז ָבֶּהן ָהאוּר ְוִתְשֹׂרף ֻסָכּתוֹכח – ָצ ִרי ְלַה ִנּיָחהּ חוּץ ַלֻסָּכּה‬ ‫כט‬.‫ָזָהב‬ 7,‫ל‬:‫ְונוֲֹהִגין ֶשׁלּ ֹא ְלַהְכִניס ֵנר ֶשׁל ֶחֶרס ֲאִפלּוּ ְלֻסָכּה ְגּדוָֹלה‬ 4 How is the mitzvah of dwelling in the sukkah [observed]? A person should eat, drink, sleep,8 relax, and dwell in the sukkah for all these seven days,9 during the day and at night as he dwells in his own home throughout the year. If he wants to speak to a friend, he should speak with him in the sukkah. To summarize: A person should regard the sukkah as his home. Whatever he would not do outside his home, he should not do outside his sukkah.10 For this reason, throughout these seven days, he should read and study11 in the sukkah1 (unless he reads and studies in the House of Study12). If he studies in depth and with careful scrutiny, he may do so outside the sukkah13 so that his mind will be settled, for ample space broadens one’s thinking. Nevertheless, every situation should be judged individually. If a person is at ease in the sukkah, he should study in the sukkah. If his study requires many books, and he can prepare a place for them in his sukkah so that he will not have to remove them when he eats and sleeps and bring them back when he studies, he should study in the sukkah. However, if he cannot prepare a place for [his books] easily, without much difficulty, and he finds it very troublesome to take them out and bring them into the sukkah, he may study outside the sukkah. If dwelling in one’s home as people normally do required such a burdensome effort that one would refrain from undertaking it, one is likewise not obligated to undertake such an effort in order to be able to dwell in this manner in his sukkah.14 ‫ ֵבּין ַבּיּוֹם‬9,‫ ִויַטֵיּללד ְוָדר ַבֻּסָּכּה ָכּל ִשְׁבַﬠת ַהָיִּמים‬8,‫ד ֵכּיַצד ִמְצַות ְיִשׁיָבה ַבֻּסָּכּהלא? ֶשׁ ִיְּהֶיה אוֵֹכל ְושׁוֶֹתהלב ְוָיֵשׁןלג‬ ‫לו‬.‫לה ְוִאם הוּא ָצ ִרי ְלַסֵפּר ִﬠם ֲחֵברוֹ – ְיַסֵפּר ִﬠמּוֹ ַבֻּסָּכּה‬.‫ ְכֶּדֶר ֶשׁהוּא ָדּר ְבֵּביתוֹ ִבְּשָׁאר ְימוֹת ַהָשָּׁנה‬,‫ֵבּין ַבַּלּ ְיָלה‬ ‫לז ְוָכל ָדָּבר ֶשׁלּ ֹא ָהָיה עוֶֹשׂה חוּץ ְלֵביתוֹ – ל ֹא ַיֲﬠֶשׂה חוּץ‬,‫ ְלעוָֹלם ְיַדֶמּה ָﬠָליו ֻסָכּתוֹ ְכִּאלּוּ ִהיא ֵבּיתוֹ‬,‫ְכָּללוֹ ֶשׁל ָדָּבר‬ 10.‫ְלֻסָכּתוֹ‬ ‫ )ֶאָלּא ִאם ֵכּן קוֵֹרא ְולוֵֹמד ְבֵּבית‬2‫ ְבּתוֹ ַהֻסָּכּה‬11,‫ ָכּל ִשְׁבַﬠת ַהָיִּמים ָצ ִרי ִלְקרוֹתלח ְוִלְלֹמדלט‬, ‫ְלִפיָכ‬ ‫מב‬,‫ ְכֵּדי ֶשְׁתֵּהא ַדְּﬠתּוֹ ְמיֶֻשֶּׁבת ָﬠָליו‬13,‫מא‬,‫ ְוִאם הוּא ֵמִבין וְּמַדְקֵדּק ְכֶּשׁלּוֵֹמד – ָיכוֹל ִלְלֹמד חוּץ ַלֻסָּכּה‬.(12,‫ַהִמְּדָרשׁמ‬ ‫ ֶשִׁאם ֵישׁ לוֹ ְמנוָּחה ַבֻּסָּכּה – ָצ ִרי ִלְלֹמד‬,‫ ַהֹכּל ְלִפי ָהִﬠ ְנָין‬,‫מג וִּמָכּל ָמקוֹם‬.‫ֶשֹׁרַחב ָהֲא ִויר ָיֶפה לוֹ ְלַה ְרִחיב ַדְּﬠתּוֹ‬ ‫ַבֻּסָּכּה‬. ‫מד ִאם ֶאְפָשׁר לוֹ ְלָהִכין ָלֶהם ָמקוֹם ְבֻּסָכּתוֹ ְבִּﬠ ְנָין ֶשׁלּ ֹא ִיְצָטֵר ְלַפנּוָֹתם ִמֻסָּכּתוֹ‬,‫ְוִאם ָצ ִרי ִלְלֹמד ִמתּוֹ ְסָפ ִרים ַה ְרֵבּה‬ ‫מה ֲאָבל ִאם ִאי ֶאְפָשׁר לוֹ ְלָהִכין ָלֶהם‬,‫ְבֵּﬠת ָהֲאִכיָלה ְוַהֵשָּׁנה ְוַלֲח ֹזר וְּלַהְכ ִניָסן ְבֵּﬠת ַהִלּמּוּד – ָצ ִרי ִלְלֹמד ְבּתוֹ ַהֻסָּכּה‬ ‫ ְלִפי ֶשָׁכּל ִט ְרָחא‬,‫ָמקוֹם ְבַּקל ְבּל ֹא ֹטַרח ַרב ְוֵישׁ לוֹ ֹטַרחמו ַרב ְלַפנּוָֹתם ְוַלֲח ֹזר וְּלַהְכ ִניָסם – ָיכוֹל ִלְלֹמד חוּץ ַלֻסָּכּה‬ ‫ְיֵתָרה ֶשֵׁאין ָהָאָדםמז ִמְצַטֵﬠר וּמוֵֹנַﬠ ֶאת ַﬠְצמוֹ ִמִטּ ְרָחא זוֹ ְכֵּדי ֵליֵשׁב ְבֵּביתוֹ ִבְּקִביעוּת – ֵאין ְמֻחָיּב ִלְטֹרַח ְכֵּדי ֵליֵשׁב‬ 14,‫מח‬:‫ְבֻּסָכּתוֹ ִבְּקִביעוּת‬ 5 If one feels at ease when praying in the sukkah and can concentrate there on his prayers, he should enter the sukkah to pray, for at other times during the year, when he does not pray in a synagogue, he enters his home to pray. When does the above apply? In a place where there is no synagogue or where it is

12/20/2020, 1:08 PM

Shulchan Aruch: Chapter 639 - Laws Relating to Dwelling in Sukkah - T...

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impossible for him to go to the synagogue. If, however, he can go to the synagogue, he should go; he need not pray in the sukkah. ‫מט ֶשֲׁהֵרי ִבְּשָׁאר‬,‫ ִאם ֵישׁ לוֹ ְמנוָּחה ַבֻּסָּכּה ֶשׁיּוַּכל ְלִהְתַפֵּלּל ָשׁם ְבַּכָוָּנה – ָצ ִרי ִלְכ ֹנס ַלֻסָּכּה וְּלִהְתַפֵּלּל‬,‫ה ַהִמְּתַפֵּלּל‬ ‫ ְימוֹת ַהָשָּׁנה ְכֶּשֵׁאינוֹ ִמְתַפֵּלּל ְבֵּבית ַהְכֶּנֶסת הוּא ִנְכָנס ְלֵביתוֹ וִּמְתַפֵּלּל‬. ‫ ֲאָבל ִאם ֶאְפָשׁר לוֹ ֵליֵל‬,‫ אוֹ ֶשִׁאי ֶאְפָשׁר לוֹ ֵליֵל ְלֵבית ַהְכֶּנֶסת‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ִבְּמקוֹם ֶשֵׁאין ָשׁם ֵבּית ַהְכֶּנֶסת‬ ‫נ‬:‫ ְוֵאינוֹ ָצ ִרי ְלִהְתַפֵּלּל ַבֻּסָּכּה‬, ‫ְלֵבית ַהְכֶּנֶסת – ֵיֵל‬ 6 When one recites Havdalah over a cup [of wine], he should enter the sukkah to recite it,15 for at other times during the year, he would enter his home to recite Havdalah. ‫נא‬:‫ ֶשֲׁהֵרי ִבְּשָׁאר ְימוֹת ַהָשָּׁנה ִנְכַנס ְלֵביתוֹ ְלַהְבִדּיל ָשׁם‬15,‫ו ַהַמְּבִדּיל ַﬠל ַהכּוֹס – ָצ ִרי ִלְכ ֹנס ַלֻסָּכּה ְלַהְבִדּיל ָשׁם‬ 7 One may take a snack16 outside the sukkah.17 One may not, however, take even a short nap outside the sukkah.18 With regard to sleep, no distinction should be drawn between a nap and sound sleep,19 since sometimes a person will doze off briefly and that will suffice. Hence for him,20 this is considered as sound sleep that obligates him to enter the sukkah. ‫ ְלִפי ֶשְׁבֵּשָׁנה ֵאין‬18,‫נג‬,‫ ֲאָבל ָאסוּר ִליֹשׁן ֲאִפלּוּ ְשַׁנת ֲﬠַראי חוּץ ַלֻסָּכּה‬17,‫נב‬.‫ חוּץ ַלֻסָּכּה‬16‫ז אוְֹכִלין ֲאִכיַלת ֲﬠַראי‬ ‫ ֶשַׁחָיּב‬20,‫ ְלִפיָכ זוֹ ִהיא ְשַׁנת ֶקַבע ֶשׁלּוֹנד‬, ‫ ֶשִׁלְּפָﬠִמים ֶשֵׁאינוֹ ְמַנְמֵנם ֶאָלּא ְמַﬠט ְוַדיּוֹ ְבָּכ‬19,‫ְלַחֵלּק ֵבּין ֲﬠַראי ְלֶקַבע‬ ‫ִלְכ ֹנס ַלֻסָּכּה ִבְּשִׁביָלהּ‬: 8 In cold regions, where the [weather] will make sleeping in the sukkah uncomfortable if one does not have enough pillows and blankets, there is no requirement to sleep in the sukkah. Moreover, [there is room for leniency] even if one has sufficient bedding, but he cannot prepare a place for it in the sukkah for all seven days of the festival so that he will not have to go to the trouble of removing it from the sukkah at mealtimes and then returning it to the sukkah for sleeping. [If] this entails so much trouble that were he to be faced by such a difficulty at home, he would not sleep at home,21 he is not obligated to sleep in the sukkah, for whoever suffers discomfort while dwelling in the sukkah is not obligated to dwell in it, as stated in sec. 640[:5ff.]. ‫שׁן ַבֻּסָּכּה‬ ֹ ‫שׁן ַבֻּסָּכּה ֵמֲחַמת ַהֹקּרנו ְוֵאין לוֹ ָכּ ִרים וְּכָסתוֹת ָכָּראוּינז ֵאין ָצ ִרי ִלי‬ ֹ ‫ח ַבְּמּקוֹמוֹת ַהָקּ ִריםנה ֶשֵׁיּשׁ ַצַﬠר ִלי‬ ‫ַוֲאִפלּוּ ֵישׁ לוֹ ָכּ ִרים ֶאָלּא ֶשִׁאי ֶאְפָשׁר לוֹ ְלָהִכין ָלֶהם ָמקוֹם ַבֻּסָּכּה ְלָכל ִשְׁבַﬠת ְיֵמי ַהַחג ְבִּﬠְנָין ֶשִׁיְּצָטֵר ִלְטֹרַח ְלהוִֹציָאן‬ ‫ֵמַהֻסָּכּה ִבְּשַׁﬠת ָהֲאִכיָלה ְוַלֲח ֹזר וְּלַהְכ ִניָסן ְבֵּﬠת ַהֵשָּׁנה ְוִהיא ִט ְרָחא ְיֵתָרה וִּמְצַטֵﬠר ְבִּט ְרָחא זוֹנח ְבִּﬠ ְנָין ֶשִׁאם ָהָיה לוֹ‬ ‫ ֵאינוֹ ָצ ִרי ִליֹשׁן ַבֻּסָּכּה ֶשָׁכּל ַהִמְּצַטֵﬠר ִבּיִשׁיַבת ַהֻסָּכּה ָפּטוּר‬21,‫שׁן ְבֵּביתוֹ ל ֹא ָהָיה ָיֵשׁן ְבֵּביתוֹנט‬ ֹ ‫ִט ְרָחא ָכּזוֹ ִלי‬ ‫ס‬:‫ִמיִשׁיָבָתהּ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תר"מ‬ 9 At present, people at large have adopted the practice of following a lenient approach when it comes to sleeping [in the sukkah]. Only those who are punctilious in their observance of mitzvos sleep in the sukkah.22 There are those who have offered rationalizations for married men, [explaining] that they are obligated to bring happiness to their wives during the festivals23 and women are not obligated [to observe the mitzvah of] sukkah.24 Hence the fact that a person does not desire to separate from his wife is considered a matter associated with a mitzvah,25 and whoever is occupied with the performance of a mitzvah is exempt from performing a different mitzvah,26 as explained in sec. 640[:18]. Thus [a married man] is not obligated to sleep in the sukkah at night. [The above line of

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thought applies] even if one’s wife is not ritually pure, for she is happy when her husband shares the privacy of their room with her, as will be explained.27 Nevertheless, it is desirable that one follow the stringent approach and have a private sukkah where he can sleep together with his wife, and thus perform both mitzvos. ‫סב‬,‫ ְוֵישׁ ֶשִׁלְּמּדוּ ֲﬠֵליֶהם ְזכוּת‬22,‫סא‬.‫ ֶשֵׁאין ְיֵשִׁנים ַבֻּסָּכּה ַרק ַהְמַדְקְדִּקים ְבִּמְצווֹת‬,‫ט ְוַﬠְכָשׁו ָנֲהגוּ ָהעוָֹלם ְלָהֵקל ְבֵּשָׁנה‬ ‫ ִאם ֵכּן ִאם ֵאינוֹ רוֶֹצה ִלְפֹרשׁ‬24,‫סד‬,‫ ְוָנִשׁים ְפּטוּרוֹת ִמן ַהֻסָּכּה‬23,‫סג‬,‫ְלִמי ֶשָׁנּשׂוּי ִאָשּׁה ֶשַׁחָיּב ְלַשֵׂמַּח ֶאת ִאְשׁתּוֹ ָבֶּרֶגל‬ ‫סה ְוַﬠל‬,‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תר"מ‬26‫ ְוָכל ָהעוֵֹסק ַבִּמְּצָוה – ָפּטוּר ִמִמְּצָוה ַאֶחֶרת‬25,‫ֵמִאְשׁתּוֹ – ִמְקֵרי ְדַּבר ִמְצָוה‬ ‫ ִמָכּל ָמקוֹם ַשָׁיּ ִשְׂמָחה ְכֶּשַׁבְּﬠָלהּ ִמְתַיֵחד ִﬠָמּהּ‬,‫ ַוֲאִפלּוּ ִאם ִאְשׁתּוֹ ֵאיָנהּ ְטהוָֹרה‬,‫ֵכּן הוּא ָפּטוּר ִמֵשָּׁנה ַבֻּסָּכּה ַבַּלּ ְיָלה‬ 27,‫סז‬.‫ְבֶּחֶדר ֶאָחדסו ְכּמוֹ ֶשׁ ִיְּתָבֵּאר‬ ‫סח‬:‫ טוֹב ְלַהְחִמיר ֶשִׁיְּהֶיה לוֹ ֻסָכּה ְמיֶֻחֶדת ֶשׁיּוַּכל ִליֹשׁן ָשׁם ִﬠם ִאְשׁתּוֹ ִויַקֵיּם ְשֵׁתּי ַהִמְּצווֹת‬,‫וִּמָכּל ָמקוֹם‬ 10 [The following laws apply when a man] marries a virgin bride28 two or three days before the festival29 and thus the seven days of the [wedding] celebrations extend into the festival. (Weddings are not held on Sukkos itself, as stated in sec. 546.30) In earlier generations, it was customary for the bride and groom to spend all seven days of the [marriage] celebrations secluded in a private room called a chuppah. Other people would join them only at times when they wanted to celebrate with them and eat and drink with them. The groom, his attendants, and all the bridal company — i.e., the men who eat with the groom — are exempt from [the mitzvah of] the sukkah for all seven days of the [wedding] celebrations. They are permitted to eat, drink, and celebrate outside the sukkah, i.e., in the room called the chuppah. One cannot celebrate properly in a sukkah,31 because one can truly rejoice only in the chuppah, which is essentially where the bride and groom dwell; it is here that they are alone. The essential dwelling place of the bride and the groom cannot be in a sukkah, for a [typical] sukkah has only three walls and is open on the fourth side. A groom would be embarrassed to rejoice with his bride in such a place. Today, therefore, when a sukkah is customarily built with four walls,32 even a groom is obligated [to observe the mitzvah of] sukkah.33 ‫ ְבִּﬠְנָין ֶשׁ ִנְּמְשׁכוּ ִשְׁבַﬠת ְיֵמי ַהִמְּשֶׁתּה ֶשׁלּוֹ ְבּתוֹ‬29,‫ ְשַׁנ ִים אוֹ ְשׁ ָשׁה ָיִמים ֹקֶדם ַהַחגעב‬28,‫י סט ַהנּוֵֹשׂאע ְבּתוָּלהעא‬ ‫ ַבָּיִּמים ָה ִראשׁוֹ ִנים ֶשָׁהיוּ נוֲֹה ִגים‬,(30,‫ַהַחגעג )ְדִּאלּוּ ַבַּחג ַﬠְצמוֹ ֵאין נוְֹשִׂאין ָנִשׁיםעד ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תקמ"ועה‬ ‫ ְוֵאין שׁוּם ָאָדם ִנְכָנס ֶאְצָלם ַרק ְבֵּﬠת ֶשׁרוִֹצים‬,‫ֶשָׁכּל ִשְׁבַﬠת ְיֵמי ַהִמְּשֶׁתּה ָהיוּ ִמְתַיֲחִדין ֶהָחָתן ְוַהַכָּלּה ְבֶּחֶדר ְמיָֻחד‬ ‫עו ְוֶזה ַהֶחֶדר ִנְקָרא ֻחָפּהעז – ֲהֵרי ֶהָחָתן ְוַהשּׁוְֹשִׁבי ִנין ְוָכל ְבֵּני ַהֻחָפּהעח ְדַּה ְינוּ‬,‫ְלַשֵׂמַּח אוָֹתן ְוֶלֱאֹכל ְוִלְשׁתּוֹת ִﬠָמֶּהם‬ ‫ וֻּמָתּ ִרים ֶלֱאֹכל ְוִלְשׁתּוֹת ְוִלְשֹׂמַח חוּץ‬,‫אוָֹתם ֲאָנִשׁים ֶשׁאוְֹכִלים ִﬠם ֶהָחָתן ְפּטוּ ִרים ִמן ַהֻסָּכּה ָכּל ִשְׁבַﬠת ְיֵמי ַהִמְּשֶׁתּה‬ ‫עט‬,‫ ֶשֵׁאין ִﬠַקּר ַהִשְּׂמָחה ֶאָלּא ַבֻּחָפּה‬31,‫ ְלִפי ֶשִׁאי ֶאְפָשׁר ִלְשֹׂמַח ָכָּראוּי ְבּתוֹ ַהֻסָּכּה‬,‫ ְדַּה ְינוּ ְבֶּחֶדר ַה ִנְּקָרא ֻחָפּה‬,‫ַלֻסָּכּה‬ ‫ ְוִאי ֶאְפָשׁר ַלֲﬠשׂוֹת ִﬠַקּר ְיִשׁיַבת ֶהָחָתן ְוַכָלּה ְבּתוֹ‬,‫פ ְדַּה ְינוּ ָמקוֹם ֶשֵׁהם ִמְתַיֲחִדין ָשׁם‬,‫ֶשׁהוּא ִﬠַקּר ְיִשׁיַבת ֶהָחָתן ְוַכָלּה‬ ‫פב‬.‫פא ְלִפי ֶשָׁכּל ֻסָכּה ֵאין ָלהּ ַרק ְשׁ ָשׁה ְדָּפנוֹת וְּפרוָּצה ְבּרוַּח ְרִביִﬠית וּבוֹשׁ ָשׁם ֶהָחָתן ְלַשֵׂחק ִﬠם ַכָּלּתוֹ‬,‫ַהֻסָּכּה‬ 33,‫פד‬:‫ – ַאף ֶהָחָתן ַחָיּב ַבֻּסָּכּה‬32,‫ְוָלֵכן ַﬠְכָשׁו ֶשׁנּוֲֹהִגין ַלֲﬠשׂוֹת ַא ְרַבּע ְמִחצּוֹת ַלֻסָּכּהפג‬ 11 We have already stated34 that it is permitted to eat a snack outside the sukkah.35 What is meant by a snack? [An amount of food no greater than] the size of an egg (kebeitzah),36 for one commonly eats [up to] a mouthful at a time outside his home. And a mouthful is equivalent to the size of an egg, for [our Sages taught37 that] the mouth38 does not contain a quantity [of food] exceeding the size of an egg.

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With regard to what does the above apply? With regard to bread made of [one of] the five types of grain,39 or to cooked40 food made of these types of grain.41 With regard to other types of food, and needless to say, with regard to fruit, [greater leniency applies]. Even if one eats a large amount, and even if he bases a meal on these foods, he may eat them outside the sukkah, because basing a meal on such foods is accorded no more [halachic] significance than eating a snack of bread. ‫ ֶשֵׁכּן ֶדֶּר‬36,‫פו‬,‫ ְוַכָמּה ִהיא ֲאִכיַלת ֲﬠַראי? ַכֵּבּיָצה‬35.‫ ֶשֻׁמָּתּר ֶלֱאֹכל ֲאִכיַלת ֲﬠַראי חוּץ ַלֻסָּכּה‬34,‫יא ְכָּבר ָאַמ ְרנוּפה‬ ‫ ַמֲחִזיק יוֵֹתר‬38,‫פח ֶשֵׁאין ֵבּית ַהְבִּליָﬠה‬,‫פז וְּמל ֹא ִפּיו הוּא ְכֵּביָצה‬,‫ָהָאָדם ִלְטֹעם ַפַּﬠם ַאַחת ְמל ֹא ִפּיו חוּץ ְלֵביתוֹ‬ 37,‫פט‬.‫ִמַכֵּבּיָצה‬ ‫ ֲאָבל ְשָׁאר‬41,‫צא‬,‫ ֶהָﬠשׂוּי ֵמֲחֵמֶשׁת ַהִמּיִנים‬40‫ אוֹ ְבַּתְבִשׁיל‬39‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבַּפתצ ָהֲﬠשׂוָּיה ֵמֲחֵמֶשׁת ַהִמּי ִנים‬ ‫צד ַוֲאִפלּוּ קוֵֹבַﬠ ֲﬠֵליֶהן ְסעוָּדתוֹצה – ֻמָתּר‬,‫צג ֲאִפלּוּ אוֵֹכל ֵמֶהם ַה ְרֵבּה‬,‫צב ְוֵאין ָצ ִרי לוַֹמר ִמיֵני ֵפּרוֹת‬,‫ִמיֵני ַמֲאָכִלים‬ ‫צו‬:‫ ְלִפי ֶשְׁקִּביַﬠת ִמי ִנים ֵאלּוּ ֵאיָנהּ ֲחשׁוָּבה ֶאָלּא ַכֲּאִכיַלת ֲﬠַראי ֶשׁל ַפּת‬,‫ְלָאְכָלן חוּץ ַלֻסָּכּה‬ 12 It is permitted to drink any beverage,42 even wine, outside the sukkah, even if one drinks more than a revi’is.43 [Nevertheless,] one who is stringent with himself and drinks no beverage, even water, outside the sukkah is praiseworthy.42 When does [the above leniency] apply? When one drinks in a casual manner. By contrast, one is required to enter a sukkah if he [intends to sit down] to drink wine44 or other beverages that one commonly sits down to drink, such as mead or beer in these countries, [even] when a meal is not [served]. [In such situations], however, there is no need to recite the blessing leishev basukkah, because the drinking is secondary to eating and [this] blessing that one recited in the morning covers his drinking throughout the day. Similarly, it covers sleeping and relaxing in the sukkah throughout the day. There is no need to recite a blessing over [these activities], even if after eating one leaves the sukkah and [then] makes a long interruption before drinking, sleeping, or relaxing. Since [these activities] are all subordinate to eating, which is the main component of the mitzvah of dwelling in the sukkah,45 they are covered by the blessing recited over eating. Even if one drinks, sleeps, or relaxes [in the sukkah] before he eats, he is not required to recite a blessing, for [these activities] are subordinate to the eating that follows them. ‫ ְוָכל ַהַמְּחִמיר ַﬠל‬43,‫צט‬,‫צח ַוֲאִפלּוּ שׁוֶֹתה יוֵֹתר ֵמ ְרִביִﬠית‬,‫ ֲאִפלּוּ ַי ִין‬,‫ חוּץ ַלֻסָּכּה‬42‫יב ֻמָתּר ִלְשׁתּוֹתצז ָכּל ַהַמְּשִׁקין‬ 42,‫ק‬.‫ַﬠְצמוֹ ֶשׁלּ ֹא ִלְשׁתּוֹת חוּץ ַלֻסָּכּה ֲאִפלּוּ ַמ ִים – ֲהֵרי ֶזה ְמֻשָׁבּח‬ ‫ אוֹ ְשָׁאר ַמְשִׁקין ֶשֶׁדֶּר‬44,‫קא‬,‫ ֲאָבל ִאם קוֵֹבַﬠ ֶאת ַﬠְצמוֹ ִלְשׁתּוֹת ַי ִין‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשׁשּׁוֶֹתה ֶדֶּר ֲﬠַראי‬ ‫ ְכּגוֹן ֵמי ְדַּבשׁ ְוֵשָׁכרקב ִבְּמִדינוֹת ֵאלּוּ ֶשׁ ְרִגיִלין ִלְקֹבַּﬠ ֲﬠֵליֶהן ִלְשׁתּוֹת ְבּל ֹא ְסעוָּדהקג – ָצ ִרי ִלְכ ֹנס ְלתוֹ‬,‫ִלְקֹבַּﬠ ֲﬠֵליֶהן‬ ‫ַהֻסָּכּה‬. ‫ ְלִפי ֶשַׁהְשִּׁתָיּה ִהיא ְטֵפָלה ָלֲאִכיָלה וִּב ְרַכּת "ֵליֵשׁב ַבֻּסָּכּה" ֶשֵׁבַּר ַﬠל ֲאִכיַלת‬,"‫ֲאָבל ֵאין ָצ ִרי ְלָבֵר "ֵליֵשׁב ַבֻּסָּכּה‬ ‫ ֶשֵׁאין ָצ ִרי‬,‫קד ְוֵכן ִהיא פּוֶֹטֶרת ֶאת ַהֵשָּׁנה ְוִטיּוּל ַבֻּסָּכּהקה ָכּל ַהיּוֹם‬,‫ַשֲׁח ִרית ִהיא פּוֶֹטֶרת ֶאת ַהְשִּׁתָיּה ֶשׁל ָכּל ַהיּוֹם‬ ‫קו ִמָכּל ָמקוֹם‬,‫ ֶשֲׁאִפלּוּ ָיָצא חוּץ ְלֻסָכּתוֹ ַאַחר ָהֲאִכיָלה ְוִהְפִסיק ַה ְרֵבּה ֵבּין ָהֲאִכיָלה ְלַהְשִּׁתָיּה ְוֵשָׁנה ְוִטיּוּל‬,‫ְלָבֵר ֲﬠֵליֶהם‬ ‫קז‬.‫ – ִבּ ְרַכּת ָהֲאִכיָלה פּוַֹט ְרָתּם‬45‫ֵכּיָון ֶשֻׁכָּלּם ִנְמָשִׁכים וְּטֵפִלים ָלֲאִכיָלה ֶשִׁהיא ִﬠַקּר ִמְצַות ַה ְיִשׁיָבה ַבֻּסָּכּה‬ ‫קח‬:‫ ְלִפי ֶשֵׁהן ְטֵפִלים ְלָהֲאִכיָלה ֶשְׁלַּאֲחֵריֶהם‬, ‫ַוֲאִפלּוּ שׁוֶֹתה ְוָיֵשׁן וְּמַטֵיּל ֹקֶדם ָהֲאִכיָלה – ֵאין ָצ ִרי ְלָבֵר‬ 13 If one went and sat down in the sukkah in order to drink,46 and changed his mind and decided to eat [bread], he must now recite the blessing leishev basukkah. He was not required to recite the blessing leishev basukkah for drinking, because it 12/20/2020, 1:08 PM

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was covered by the blessing he had earlier recited over eating. [With regard to eating, by contrast,] a [later] meal is not considered as subordinate to a previous meal, but is considered a significant entity in its own right. When does the above apply? When one left the sukkah between the end of the previous meal and the beginning of the later meal, and tarried for an hour or two outside the sukkah47 [instead of] returning immediately. Alternatively, it applies even when one returned immediately, but at the time he left the sukkah he intended to remain outside it for a long time and not to return immediately. In these situations, the blessing one recited over the first meal does not cover the second meal, since he made an interruption between them by making what is unquestionably a departure with no intent to return immediately. If, however, one did not make an interruption by making [such] a departure with no intent of returning immediately, he is not required to recite a second blessing on the later meal. [Moreover,] even if one spends all seven days [of the festival] in the sukkah without making a complete departure from which he does not intend to return immediately, he is not required to recite the blessing leishev basukkah [at any time other than] the first time he enters the sukkah. ‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָהָיה ָצ ִרי ְלָבֵר "ֵליֵשׁב ַבֻּסָּכּה" ַﬠל ַהְשִּׁתָיּה ְלִפי‬,‫ ְו ִנְמַל ֶלֱאֹכל‬46‫יג ְוִאם ָהָיה ָקבוַּﬠ ִלְשִׁתָיּה ַבֻּסָּכּה‬ ‫ ֶשֵׁאין ֲאִכיָלה‬,‫ֶשִׁבּ ְרַכּת ָהֲאִכיָלה ֶשְׁלָּפֶניָה פּוַֹט ְרָתּהּ – ַאף ַﬠל ִפּי ֵכן ָצ ִרי ְלָבֵר "ֵליֵשׁב ַבֻּסָּכּה" ַﬠל ֲאִכיָלה זוֹ ָהַאֲחרוָֹנה‬ ‫קט‬.‫ ֶאָלּא ִהיא ֲחשׁוָּבה ִבְּפֵני ַﬠְצָמהּ‬,‫זוֹ ְטֵפָלה ָלֲאִכיָלה ָה ִראשׁוָֹנה‬ ‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשָׁיָּצאקי ִמן ַהֻסָּכּה ֵבּין ְגַּמר ֲאִכיָלה ִראשׁוָֹנה ְלַהְתָחַלת ֲאִכיָלה ַאֲחרוָֹנה ְוָשָׁהה ָשׁם חוּץ ַלֻסָּכּה‬ ‫ אוֹ ֲאִפלּוּ ִאם ָחַזר ְלַאְלַתּר ֶאָלּא ֶשְׁבָּשָׁﬠה ֶשָׁיָּצא ִמן ַהֻסָּכּה ָהָיה‬47,‫קיב‬,‫ְול ֹא ָחַזר ְלַאְלַתּרקיא ֶאָלּא ְלַאַחר ָשָׁﬠה וְּשַׁתּ ִים‬ ‫קיג ֶשָׁאז ֵאין ַהְבָּרָכה ֶשֵׁבַּר ַﬠל ֲאִכיָלה ָה ִראשׁוָֹנה פּוֶֹטֶרת‬,‫ַדְּﬠתּוֹ ִלְשׁהוֹת ַה ְרֵבּה חוּץ ַלֻסָּכּה ְוֶשׁלּ ֹא ַלֲח ֹזר ַלֻסָּכּה ְלַאְלַתּר‬ ‫ ֵכּיָון ֶשִׁהְפִסיק ֵבּיֵניֶהן ִבּיִציָאה ְגּמוָּרה ַﬠל ַדַּﬠת ֶשׁלּ ֹא ַלֲח ֹזר ְלַאְלַתּר‬,‫ֲאִכיָלה ַאֲחרוָֹנה‬. .‫ֲאָבל ִאם ל ֹא ִהְפִסיק ֵבּיֵניֶהם ִבּיִציָאה ְגּמוָּרהקיד ֶשׁלּ ֹא ַלֲח ֹזר ְלַאְלַתּרקטו – ֵאינוֹ ָצ ִרי ְלָבֵר ַﬠל ֲאִכיָלה ַאֲחרוָֹנה‬ ‫ ִאם ל ֹא ָיָצא ִמֶמָּנּה ְיִציָאה ְגּמוָּרה ֶשׁלּ ֹא ַלֲח ֹזר ְלַאְלַתּר – ֵאין ָצ ִרי ְלָבֵר "ֵליֵשׁב‬,‫ַוֲאִפלּוּ הוּא ָכּל ז' ָיִמים ְבּתוֹ ַהֻסָּכּה‬ ‫קטז‬:‫ ַרק ַבַּפַּﬠם ָה ִראשׁוֹן ֶשׁ ִנְּכַנס ַלֻסָּכּה‬,"‫ַבֻּסָּכּה‬ 14 The above applies when one reenters the same sukkah in which he ate his first meal. [Different rules apply,] however, if he enters another sukkah, even if it is located in the same courtyard, close to the sukkah in which he recited the blessing for his first meal. If, when in the [second] sukkah, he desires to eat something that may not be eaten outside a sukkah, he is required to recite the blessing leishev basukkah again. [This applies] even when he would not be required to recite a blessing48 before eating this food. For example, in the middle of the meal that he ate in the sukkah in which he recited the blessing, he interrupted his meal and went to eat in the other sukkah. [Although in such a case he does not have to recite a blessing before eating,]49 he must recite the blessing [leishev basukkah] again. ‫קיז ֲאִפלּוּ ִהיא ְבּאוֹתוֹ‬,‫ ֲאָבל ִאם ִנְכָנס ְלֻסָכּה ַאֶחֶרת‬,‫יד ְוָכל ֶזה ְכֶּשׁ ִנְּכָנס ְלאוָֹתהּ ֻסָכּה ֶשֵׁבַּר ָבּהּ ַבֲּאִכיָלה ִראשׁוָֹנה‬ ‫ ְכֶּשׁרוֶֹצה ֶלֱאֹכל ְבֻּסָכּה זוֹ ָדָּבר ֶשָׁאסוּר ְלָאְכלוֹ חוּץ ַלֻסָּכּה – ָצ ִרי‬,‫ָחֵצרקיח ְסמוָּכה ַלֻסָּכּה ֶשֵׁבַּר ָבּהּ ַבֲּאִכיָלה ִראשׁוָֹנה‬ ‫ ְכּגוֹן ֶשׁהוּא‬,‫ ַﬠל ֲאִכיָלה זוֹ‬48‫ ֲאִפלּוּ ִאם ִהיא ְבִּﬠ ְנָין ֶשֵׁאין ָצ ִרי ְלָבֵר ִבּ ְרַכּת ַהֶנֱּה ִנין‬,"‫ַלֲח ֹזר וְּלָבֵר "ֵליֵשׁב ַבֻּסָּכּה‬ ‫ – ָצ ִרי ַלֲח ֹזר‬49‫עוֵֹמד ְבֶּאְמַצע ְסעוָּדתוֹקיט ֶשָׁאַכל ַבֻּסָּכּה ֶשֵׁבַּר ָבּהּ וּפוֵֹסק ְסעוָּדתוֹ ְוָהַל ֶלֱאֹכל ְבֻּסָכּה ַאֶחֶרת‬ ‫וְּלָבֵר‬: 15 Even if one does not desire to eat in the [second] sukkah, but enters there to sleep or to relax, he must recite the blessing leishev basukkah, for the sleeping and relaxation in this sukkah are not covered by the blessing that he recited in the [first] sukkah. If, however, he entered [the second sukkah] to partake of types of food that 12/20/2020, 1:08 PM

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may be eaten outside the sukkah, it is not necessary to recite the blessing [leishev basukkah again]. If one [intended to take a seat in the second sukkah] in order to drink wine44 or other beverages that one commonly sits down to drink, the letter of the law requires him to recite the blessing [leishev basukkah again], for these beverages may not be drunk outside the sukkah.50 Nevertheless, since some authorities raise questions about [the recitation of] this blessing, it is proper not to [decide to sit down and] drink [such beverages] except in a sukkah in which one ate that day and within which one recited the blessing leishev basukkah.51 ‫ ֶשֵׁאין ֵשָׁנה‬,"‫טו ַוֲאִפלּוּ ִאם ֵאינוֹ רוֶֹצה ֶלֱאֹכל ְבֻּסָכּה זוֹ ֶאָלּא ֶשִׁנְּכָנס ְלתוָֹכהּ ִליֹשׁן וְּלַטֵיּל – ָצ ִרי ְלָבֵר "ֵליֵשׁב ַבֻּסָּכּה‬ ‫קכ ֲאָבל ִאם ִנְכָנס ְלתוָֹכהּ ֶלֱאֹכל ְבּתוָֹכהּ ִמיֵני ַמֲאָכִלים ֶשֻׁמָּתּר‬.‫ְוִטיּוּל ֶשְׁבֻּסָכּה זוֹ ִנְפָט ִרין ַבְּבָּרָכה ֶשֵׁבַּר ְבֻּסָכּה ַאֶחֶרת‬ ‫ְלָאְכָלן חוּץ ַלֻסָּכּה – ֵאין ָצ ִרי ְלָבֵר‬. ‫ ֶשֲׁהֵרי‬, ‫ וְּשָׁאר ַמְשִׁקים ֶשֶׁדֶּר ִלְקֹבַּﬠ ֲﬠֵליֶהם ִמן ַהִדּין – ָצ ִרי ְלָבֵר‬44‫ְוִאם רוֶֹצה ִלְקֹבַּﬠ ֶאת ַﬠְצמוֹ ָשׁם ִלְשׁתּוֹת ַי ִין‬ ‫ ָלֵכן ָנכוֹן ַהָדָּבר ֶשׁלּ ֹא ִלְקֹבַּﬠ‬,‫ ְלִפי ֶשֵׁיּשׁ ְמַפְקְפִּקיןקכב ַﬠל ְבָּרָכה זוֹ‬,‫ וִּמָכּל ָמקוֹם‬50,‫קכא‬.‫ָאסוּר ִלְשׁתּוָֹתן חוּץ ַלֻסָּכּה‬ 51,‫קכג‬:"‫ ַרק ְבֻּסָכּה ֶשָׁאַכל ָבּהּ ַהיּוֹם וֵּבַר ָﬠֶליָה "ֵליֵשׁב ַבֻּסָּכּה‬,‫ֶאת ַﬠְצמוֹ ִבְּשִׁתָיּה‬ 16 If one forgot to recite the blessing leishev basukkah until he had completed his meal, he should [nevertheless] recite the blessing after the meal. Though the blessings for the observance of mitzvos should be recited before performing the deed,52 sitting in the sukkah after the meal is also included in the mitzvah.53 Hence, one is [still] reciting the blessing before performing the mitzvah. ‫קכד ְוַאף ַﬠל ִפּי ֶשָׁכּל ַהִמְּצוֹת ָצ ִרי‬.‫טז ִאם ָשַׁכח ְלָבֵר "ֵליֵשׁב ַבֻּסָּכּה" ַﬠד ֶשָׁגַּמר ְסעוָּדתוֹ – ְיָבֵר ְלַאַחר ְסעוָּדתוֹ‬ ‫ ִמָכּל ָמקוֹם ֲהֵרי ַגּם ַהְיִשׁיָבה ֶשׁיּוֵֹשׁב ַבֻּסָּכּה ַאַחר ַהְסּעוָּדה הוּא ַגּם ֵכּן ִבְּכַלל‬52,‫קכה‬,‫ְלָבֵר ֲﬠֵליֶהן עוֵֹבר ַלֲﬠִשָׂיָּתן‬ ‫קכז‬:‫ ְוִאם ֵכּן ֲהֵרי הוּא ְמָבֵר ֹקֶדם ֲﬠִשַׂיּת ַהִמְּצָוה‬53,‫קכו‬,‫ַהִמְּצָוה‬ 17 There is no fixed number of meals that one must eat in the sukkah.54 If one desires, he may eat in the sukkah, and if he so desires, he may eat only foods that may be eaten outside the sukkah55 — for the mitzvah is only that if one eats [a significant meal], he may not eat outside the sukkah. When does the above apply? On Chol HaMoed. On Yom-Tov,56 and on Shabbos that falls within the festival, when one must eat more than a kebeitzah57 of bread as stated in sec. 291[:1, and sec. 274:6], one must eat in a sukkah. If it rains, however, he may enter his home, as will be explained [in subsection 21 below]. When does this apply? After the first night of Yom-Tov.54 On the first night of YomTov, i.e., the eve of the fifteenth of Tishrei,58 one must eat in the sukkah even if it is raining and the rain causes discomfort. [Generally,] whenever one feels discomfort, he is released from [the obligation of dwelling in] the sukkah. Nevertheless, the first night [of Yom-Tov is an exception and] one is obligated to eat in the sukkah. We derive [this concept] through a verbal association59 with the festival of Pesach. With regard to the festival of Sukkos it is written,60 “On the fifteenth day of the... month.” And with regard to the festival of Pesach it is later written,61 “On the fifteenth day of the... month.” Just as with regard to the fifteenth day stated later, there is an obligation on the first night to eat at least a kezayis62 of matzah, as stated in sec. 475[:32], so, too, with regard to the fifteenth day [stated concerning Sukkos], there is an obligation to eat in the sukkah.63 One fulfills his obligation by eating a kezayis [of bread] in the sukkah,

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just as he fulfills his obligation by eating a kezayis of matzah [on the night of Pesach].64 Nevertheless, [if one leaves the sukkah,] he is still obligated to eat more bread at home. For at every Yom-Tov meal there is an obligation to eat more than a kebeitzah of bread, except that when it is raining in the sukkah, one is required to eat no more than a kezayis there — the same [minimum quantity that is required to fulfill the mitzvah of] eating matzah [on Pesach]. Moreover, even when it is not raining, if one desires to eat a kezayis in the sukkah and eat precisely a kebeitzah65 at home, he may do so.66 Nevertheless, a person who is stringent and eats his entire meal in the sukkah when it is not raining is praiseworthy, as stated above.67 ‫ ְוִאם ִי ְרֶצה ל ֹא י ֹאַכל ַרק ִמיֵני ַמֲאָכִלים ֶשֻׁמָּתּר‬,‫ ֶאָלּא ִאם ִי ְרֶצה י ֹאַכל ַבֻּסָּכּה‬54,‫קכח‬,‫יז ֵאין ִקְצָבּה ִלְסעוּדוֹת ֶשׁל ֻסָכּה‬ ‫קל‬.‫ ֶשֵׁאין ַהִמְּצָוה ֶאָלּא ֶשִׁאם י ֹאַכל ל ֹא י ֹאַכל חוּץ ַלֻסָּכּה‬55,‫קכט‬,‫ְלָאְכָלן חוּץ ַלֻסָּכּה‬ ‫ וְּבַשָׁבּת ֶשׁהוּא ְבּתוֹ ַהַחג ֶשַׁחָיּב ֶלֱאֹכל ַפּת יוֵֹתר‬56‫קלא ֲאָבל ְבּיוֹם טוֹב‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבֻּחלּוֹ ֶשׁל מוֵֹﬠד‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן רצ"]א[קלג – ָצ ִרי ֶלֱאֹכל ְבּתוֹ ַהֻסָּכּה‬57,‫ִמַכֵּבּיָצהקלב‬. ‫קלה‬.‫קלד ְוַﬠל ֶדֶּר ֶשׁ ִיְּתָבֵּאר‬,‫ְוִאם ָי ְרדוּ ְגָּשִׁמים – ֲהֵרי ֶזה ִנְכָנס ְלתוֹ ַהַבּ ִית‬ ‫קלו ְדַּה ְינוּ ֵליל ט"ו‬,‫ ֲאָבל ַבַּלּ ְיָלה ָה ִראשׁוָֹנה ֶשׁל ַחג‬54, ‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ִמַלּ ְיָלה ָה ִראשׁוָֹנה ֶשׁל ַחג ְוֵאיָל‬ ‫קלח ְוַאף ַﬠל ִפּי ֶשׁהוּא ִמְצַטֵﬠר ֵמֲחַמת ַהֶגֶּשׁם‬.‫ – ָצ ִרי ֶלֱאֹכל ְבּתוֹ ַהֻסָּכּה ֲאִפלּוּ ִבְּשַׁﬠת ַהֶגֶּשׁם‬58,‫קלז‬,‫ְבִּתְשֵׁרי‬, ‫ ְלִפי ֶשָׁאנוּ ְלֵמִדין ִבְּגֵזָרה‬,‫קלט ִמָכּל ָמקוֹם ַבַּלּ ְיָלה ָה ִראשׁוָֹנה – ַחָיּב ֶלֱאֹכל ַבֻּסָּכּה‬,‫ְוָכל ַהִמְּצַטֵﬠר ָפּטוּר ִמן ַהֻסָּכּה‬ ‫ ְוֶנֱאַמר ְלַהָלּן ְבַּחג‬,"‫ "ַבֲּחִמָשּׁה ָﬠָשׂר יוֹם ַלֹחֶדשׁ‬60,‫ ֶנֱאַמר ָכּאן ְבַּחג ַהֻסּכּוֹתקמא‬:‫ ֵמַחג ַהַמּצּוֹת‬59,‫ָשָׁוהקמ‬ ‫ ַמָצּה‬62‫ ַמה ט"ו יוֹם ָהָאמוּר ְלַהָלּן ַל ְיָלה ָה ִראשׁוָֹנה חוָֹבה ֶלֱאֹכל ַכַּזּ ִית‬,"‫ "ַבֲּחִמָשּׁה ָﬠָשׂר יוֹם ַלֹחֶדשׁ‬61,‫ַהַמּצּוֹתקמב‬ 63.‫ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן תע"הקמג – ַאף ט"ו ָהָאמוּר ָכּאן חוָֹבה ֶלֱאֹכל ַבֻּסָּכּה‬ ‫ ַחָיּב ֶלֱאֹכל‬,‫ ֲאָבל ִמָכּל ָמקוֹם‬64,‫קמד‬.‫ ְכּמוֹ ֶשׁיּוֵֹצא ַבֲּאִכיַלת ַכַּזּ ִית ַמָצּה‬,‫וַּבֲאִכיַלת ַכַּזּ ִית ְבּתוֹ ַהֻסָּכּה יוֵֹצא ְיֵדי חוָֹבה‬ – ‫קמה ֶאָלּא ֶשְׁבּתוֹ ַהֻסָּכּה ִבְּשַׁﬠת ַהֶגֶּשׁם‬,‫ ֶשֲׁהֵרי ְבָּכל ְסעוַּדת יוֹם טוֹב חוָֹבה ֶלֱאֹכל יוֵֹתר ִמַכֵּבּיָצה ַפּת‬,‫עוֹד ַפּת ַבַּבּ ִית‬ ‫ ְכּמוֹ ַבֲּאִכיַלת ַמָצּה‬,‫ֵאין חוָֹבה ֶלֱאֹכל יוֵֹתר ִמַכַּזּ ִית‬. ‫ ֶאָלּא‬66,‫ תּוֹ ַהַבּ ִיתקמו – ָה ְרשׁוּת ְבָּידוֹ‬65‫ ִאם ִי ְרֶצה ֶלֱאֹכל ַכַּזּ ִית ַבֻּסָּכּה וַּכֵבּיָצה ְמֻצְמֶצֶמת‬,‫ַוֲאִפלּוּ ֶשׁלּ ֹא ִבְּשַׁﬠת ַהֶגֶּשׁם‬ 67,‫קמז‬:‫ֶשַׁהַמְּחִמיר ֶלֱאֹכל ָכּל ַהְסּעוָּדה ְבּתוֹ ַהֻסָּכּה ֶשׁלּ ֹא ִבְּשַׁﬠת ַהֶגֶּשׁם – ֲהֵרי ֶזה ְמֻשָׁבּח ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬ 18 When a person eats in the sukkah when it is raining, he must also recite Kiddush over wine in the sukkah, for Kiddush may only be recited in the place where one eats his meal.68 [In such a situation, one] should recite the blessing leishev basukkah before [the blessing] Shehecheyanu,69 just as if it was not raining. ‫קמח ֶשֲׁהֵרי ֵאין ִקדּוּשׁ ֶאָלּא ִבְּמקוֹם‬,‫יח ְכֶּשׁאוֶֹכל ִבְּשַׁﬠת ַהֶגֶּשׁם ַבֻּסָּכּה – ָצ ִרי ַגּם ֵכּן ְלַקֵדּשׁ ַﬠל ַהַיּ ִין ְבּתוֹ ַהֻסָּכּה‬ ‫ ְכּמוֹ ִאם ל ֹא ָהָיה ֶגֶּשׁם‬69,‫ ִויָבֵר "ֵליֵשׁב ַבֻּסָּכּה"קנ ֹקֶדם "ֶשֶׁהֱחָינוּ"קנא‬68,‫קמט‬,‫ְסעוָּדה‬: 19 Some authorities differ with the above and maintain that at all the meals of Shabbos and Yom-Tov, one is not required to eat more than a kezayis of bread. Hence, [these authorities argue,] if one desires to eat only a kezayis on Yom-Tov, or on the Shabbos during the festival, and to eat it outside the sukkah, he may do so. [These authorities agree that] from the association with Pesach, we derive that it is an obligation to eat in the sukkah on the first night [of Yom-Tov. They maintain, however, that] this association does not teach that we are obligated to eat [in the

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sukkah] while it is raining. [They maintain that] since [a person] feels discomfort because of the rain, he is exempt from the [mitzvah of] sukkah even on the first night. The halachah follows the first view. Nevertheless, [different rules apply] on the eve of the second day [observed in the] Diaspora. Since we know the dates of the month70 and thus [the observance of the second day] is merely a custom, one may rely on [the leniency of] the second opinion; one is not required to eat in the sukkah [on the second night] if it is raining. If one desires to undertake the stringency of following the first opinion on the second night as well, he need not recite Kiddush in the sukkah. Instead, he should recite Kiddush and eat his entire meal at home. After he has eaten he should enter the sukkah and eat a kezayis there, [but] should not recite the blessing leishev basukkah.71 ‫ ְוִאם ֵכּן ְבּיוֹם טוֹב‬,‫יט ְוֵישׁ חוְֹלִקין ַﬠל ָכּל ֶזהקנב ְואוְֹמ ִרים ֶשְׁבָּכל ְסעוּדוֹת ַשָׁבּת ְויוֹם טוֹב ֵאין ָצ ִרי ֶלֱאֹכל ַפּת ַרק ַכַּזּ ִית‬ ‫ ְוַשָׁבּת ֶשְׁבּתוֹ ַהַחג ִאם ִי ְרֶצה ֶשׁלּ ֹא ֶלֱאֹכל ַרק ַכַּזּ ִית וְּלָאְכלוֹ חוּץ ַלֻסָּכּה – ָה ְרשׁוּת ְבָּידוֹ‬. ‫ ֲאָבל ֵאין ְלֵמִדין ִבְּגֵזָרה ָשָׁוה זוֹ‬,‫ְוָדָבר ֶזה ָאנוּ ְלֵמִדין ִבְּגֵזָרה ָשָׁוה ֵמַחג ַהַמּצּוֹת ֶשׁחוָֹבה ֶלֱאֹכל ַבֻּסָּכּה ַבַּלּ ְיָלה ָה ִראשׁוָֹנה‬ ‫קנג ֶשֵׁכּיָון ֶשׁהוּא ִמְצַטֵﬠר ֵמֲחַמת ַה ְגָּשִׁמים הוּא ָפּטוּר ִמן ַהֻסָּכּה ַאף ַבַּלּ ְיָלה‬,‫ֶשׁ ִיְּהֶיה חוָֹבה ֶלֱאֹכל ַאף ִבְּשַׁﬠת ַהֶגֶּשׁם‬ ‫קנד‬.‫ָה ִראשׁוָֹנה‬ ‫ ִמָכּל ָמקוֹם ְבֵּליל ֵשׁ ִני ֶשׁל ָגֻּליּוֹת ֵכּיָון ֶשֵׁאינוֹ ֶאָלּא ִמ ְנָהג ֶשֲׁהֵרי ָאנוּ‬,‫ְוַאף ַﬠל ִפּי ֶשָׁהִﬠָקּר ַכְּסָּבָרא ָה ִראשׁוָֹנהקנה ְבָּכל ֶזה‬ ‫קנז וִּמי‬.‫ – ֵישׁ ִלְסֹמ ַﬠל ְסָבָרא ָהַאֲחרוָֹנה ְוֵאינוֹ ָצ ִרי ֶלֱאֹכל ַבֻּסָּכּה ִבְּשַׁﬠת ַהֶגֶּשׁם‬70,‫ְבִּקיִאים ִבְּקִביעוּת ַהֹחֶדשׁקנו‬ ‫ ֶאָלּא ְיַקֵדּשׁ ְוי ֹאַכל ָכּל ְסעוָּדתוֹ‬,‫ֶשׁרוֶֹצה ְלַהְחִמיר ַﬠל ַﬠְצמוֹ ַגּם ְבֵּליל ֵשׁ ִני ַכְּסָּבָרא ָה ִראשׁוָֹנה – ֵאינוֹ ָצ ִרי ְלַקֵדּשׁ ַבֻּסָּכּה‬ 71,‫קנט‬:"‫ ְוַאַחר ָהֲאִכיָלה ִיְכ ֹנס ַלֻסָּכּה ְוי ֹאַכל ָשׁם ַכַּזּ ִיתקנח ְול ֹא ְיָבֵר "ֵליֵשׁב ַבֻּסָּכּה‬,‫ְבּתוֹ ַהַבּ ִית‬ 20 Since [the obligation to] eat [in the sukkah] on the first night is derived from the association with eating matzah, [its observance] must resemble [the observance of the mitzvah of eating matzah] in all its particulars: During the day, before the onset of Yom-Tov, one should not eat from the [late] afternoon72 onward, so that one will eat in the sukkah with an appetite;64 one should not eat in the sukkah until after the appearance of the stars;73 and one should be careful to eat before midnight. In all these particulars, [this mitzvah] resembles [the obligation of] eating matzah, as stated in the laws of Pesach.74 ‫ ְדַּה ְינוּ ֶשׁלּ ֹא‬,‫כ ְוֵכיָון ֶשֲׁאִכיַלת ַל ְיָלה ָה ִראשׁוָֹנה ִנְלַמד ִבְּגֵזָרה ָשָׁוה ֵמֲאִכיַלת ַמָצּה – ָצ ִרי ִלְהיוֹת דּוֶֹמה ָלהּ ְבָּכל ָדָּבר‬ ‫ ְול ֹא י ֹאַכל ַבֻּסָּכּה ַﬠד ְלַאַחר‬64,‫קסב‬,‫ ְכֵּדי ֶשׁיּ ֹאַכל ַבֻּסָּכּה ְלֵתָאבוֹן‬72,‫י ֹאַכל ְבֶּﬠֶרב יוֹם טוֹבקס ִמן ַהִמּ ְנָחה וְּלַמְﬠָלהקסא‬ ‫קסד ַהֹכּל ְכּמוֹ ַבֲּאִכיַלת ַמָצּה ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּהְלכוֹת‬,‫ ְו ִיָזֵּהר ֶלֱאֹכל ֹקֶדם ֲחצוֹת ַל ְיָלה‬73,‫קסג‬,‫ֵצאת ַהכּוָֹכִבים‬ 74,‫קסה‬:‫ֶפַּסח‬ 21 When is it permitted to leave the sukkah because of rain with regard to the meals of the festival other than on the first night? When so many drops of rain descend into the sukkah that, were they to fall into a cooked dish of beans which spoils quickly if only a small amount of water is added to it, that dish would spoil.75 In such a situation, a person may leave the sukkah even though he does not have cooked food in the sukkah at this time. A person who does not know how to calculate such a measure should reckon: If this same quantity of rain would come down into his house, he would leave his house, he may leave the sukkah.

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‫קסז ִמָשָּׁﬠה ֶשָׁיּ ְרדוּ‬,‫ חוּץ ִמַלּ ְיָלה ָה ִראשׁוָֹנה‬,‫כא ֵמֵאיָמַתי ֻמָתּר ִלָפּנוֹת ִמן ַהֻסָּכּה ִמְפֵּני ַה ְגָּשִׁמים?קסו ִבְּשָׁאר ְסעוּדוֹת ַהַחג‬ ‫ָכּל ָכּ ִטפּוֹת ִטפּוֹת ְלתוֹ ַהֻסָּכּה ֶשִׁאם ָהיוּ נוְֹפִליםקסח ְלתוֹ ַתְּבִשׁיל ֶשׁל פּוֹלקסט ֶשַׁדּ ְרכּוֹ ְלַמֵהר ְלִהְתַקְלֵקל ְבַּמ ִים‬ ‫קעא וִּמי‬.‫ ַאף ַﬠל ִפּי ֶשֵׁאין ְלָפָניו ַתְּבִשׁיל ַבֻּסָּכּה‬,‫ – ֲהֵרי ֶזה יוֵֹצא ִמן ַהֻסָּכּה‬75‫מוָּﬠִטיםקע ָהָיה ַהַתְּבִשׁיל ִמְתַקְלֵקל‬ ‫ֶשֵׁאינוֹ ָבִּקי ְבִּשׁעוּר ֶזה – ְיַשֵׁﬠר ִאם ָהיוּ יוֹ ְרִדים ָכּל ָכּ ְגָּשִׁמים ְלתוֹ ַהַבִּית ִאם ָהָיה יוֵֹצא ִמן ַהַבּ ִית יוֵֹצא ַגּם ֵכּן ִמן‬ ‫קעב‬:‫ַהֻסָּכּה‬ 22 All of the above applies with regard to eating. With regard to sleeping, there is no need to assess whether enough rain has come down to cause cooked food to spoil, for sleeping even in a light rain is distressful. [In such a situation] one may leave the sukkah, for anyone who feels discomfort is exempt from the [mitzvah of] sukkah.76 Just as it is permissible to leave the sukkah because of rain, so, too, one may leave it because of excessive heat or because of mosquitoes. [This applies] even if they do not cause one discomfort, but they spoil his food. Similarly, if it is so cold that fatty foods congeal, one may eat his whole meal at home. ,‫ ֶשִׁבְּגָשִׁמים מוָּﬠִטים ֵישׁ ַצַﬠר ִליֹשׁן ָשׁם‬,‫ ֲאָבל ְבֵּשָׁנה ֵאין ָצ ִרי ְלַשֵׁﬠר ִבְּכֵדי ֶשִׁיְּתַקְלֵקל ַהַתְּבִשׁיל‬,‫כב ְוָכל ֶזה ַבֲּאִכיָלה‬ 76,‫קעד‬.‫קעג ֶשָׁכּל ַהִמְּצַטֵﬠר ָפּטוּר ִמן ַהֻסָּכּה‬,‫ְויוַּכל ָלֵצאת ֵמַהֻסָּכּה‬ ‫קעה ֲאִפלּוּ ֵאין ָהָאָדם‬,‫וְּכֵשׁם ֶשֻׁמָּתּר ִלָפּנוֹת ִמן ַהֻסָּכּה ִמְפֵּני ַהְגָּשִׁמים – ָכּ ֻמָתּר ִלָפּנוֹת ִמְפֵּני ַהָשָּׁרב אוֹ ִמְפֵּני ַהַיּתּוִּשׁים‬ ‫קעו ְוֵכן ִאם ָהֵﬠת ֹקר ֶשַׁהַמֲּאָכִלים ַהְשֵּׁמִנים ִנְקָרִשׁים ַבֻּסָּכּהקעז – אוֵֹכל‬, ‫ִמְצַטֵﬠר ְבָּכ ֶאָלּא ֶשַׁהַתְּבִשׁיל ִמְתַקְלֵקל ְבָּכ‬ ‫קעח‬:‫ָכּל ְסעוָּדתוֹ ַבַּבִּית‬ 23 Whenever one is exempt from [the mitzvah] of sukkah, but does not leave the sukkah, he is not rewarded for dwelling there [at that time]. Instead, he is considered a commoner.77 ‫ ְוֵאינוֹ ֶאָלּא ִמן‬,‫כג ָכּל ַהָפּטוּר ִמ ְיִשׁיַבת ַהֻסָּכּה ְוֵאינוֹ יוֵֹצא ֵמַהֻסָּכּה – ֵאינוֹ ְמַקֵבּל ָשָׂכר ַﬠל אוֹתוֹ ְיִשׁיָבה‬ 77,‫קעט‬:‫ַהֶהְדיוֹטוֹת‬ 24 When one leaves the sukkah because of rain, he should not leave brazenly, but submissively,78 like a servant who came to pour a drink for his master, and his master poured it out on his face, as if to say, “I do not desire your service.”79 ‫ ְכֶּﬠֶבד ֶשָׁבּא ִלְמ ֹזג כּוֹס ְלַרבּוֹ ְושׁוְֹפכוֹ‬78,‫קפ‬,‫ ֶאָלּא ֵיֵצא ְבַּהְכָנָﬠה‬,‫כד ַהיּוֵֹצא ֵמַהֻסָּכּה ִמְפֵּני ַהְגָּשִׁמים – ַאל ִיְבַﬠט ְוֵיֵצא‬ 79,‫קפב‬: ‫ ְכּלוַֹמר ֵאיִני ָחֵפץ ְבִּשׁמּוְּשׁ‬,‫לוֹקפא ַרבּוֹ ַﬠל ָפָּניו‬ 25 If one was eating in a sukkah, it rained, and he entered his home to complete his meal, he may complete that meal at home.80 [Even] if it stopped raining when he sat down to eat, he is not required to return to the sukkah. ‫כה ָהָיה אוֵֹכל ַבֻּסָּכּה ְוָי ְרדוּ ְגָּשִׁמים ְוָהַל ְלֵביתוֹקפג ִלְגֹמר ְסעוָּדתוֹ וְּכֶשָׁיַּשׁב לוֹ ֶלֱאֹכל ָפְּסקוּ ַהְגָּשִׁמיםקפד – ֵאין‬ 80:‫קפה ֶאָלּא גּוֵֹמר ְסעוָּדתוֹ ְבֵּביתוֹ‬,‫ְמַח ְיִּבין אוֹתוֹ ַלֲח ֹזר ַלֻסָּכּה ִלְגֹמר ְסעוָּדתוֹ‬ 26 If one was sleeping in the sukkah, it rained, and he entered his home to finish sleeping and before he lay down the rain ceased, he must return to the sukkah. If, however, he already lay down inside his home and then the rain ceased, he need not return to the sukkah, but may sleep at home that entire night. Even if he woke up before dawn [and wanted to go back to sleep], he is not required to take the trouble of returning to the sukkah to finish sleeping,76 but may finish sleeping at home. [Moreover,] even if dawn has passed and he is still sleeping at home, there is no need to wake him up [to go to the sukkah]. Rather, he should be allowed to sleep

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‫‪https://www.chabad.org/library/article_cdo/aid/3385692/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 639 - Laws Relating to Dwelling in Sukkah - T...‬‬

‫‪until he wakes up on his own accord. If, however, he wakes up after dawn and‬‬ ‫‪desires to go back to sleep, he must go to the sukkah and sleep there, for it is‬‬ ‫‪already after dawn.81‬‬ ‫כו ָהָיה ָיֵשׁן ְבּתוֹ ַהֻסָּכּה ְוָי ְרדוּ ְגָּשִׁמים ְו ִנְכַנס ְלתוֹ ַהַבּ ִיתקפו ִלְגֹמר ְשָׁנתוֹ ְוַﬠד ֶשׁלּ ֹא ָשַׁכב ָפְּסקוּ ַה ְגָּשִׁמים – ָצ ִרי‬ ‫ַלֲח ֹזר ַלֻסָּכּה‪.‬קפז ֲאָבל ִאם ְכָּבר ָשַׁכב ְבּתוֹ ַהַבּ ִית ְוַאַחר ָכּ ָפְּסקוּ ַהְגָּשִׁמים – ֵאינוֹ ָצ ִרי ַלֲח ֹזר ַלֻסָּכּה‪ֶ ,‬אָלּא ָיֵשׁן ְבֵּביתוֹ‬ ‫ָכּל אוֹתוֹ ַהַלּ ְיָלה‪ַ .‬וֲאִפלּוּ ֵהִקיץ ִמְשָּׁנתוֹ ֹקֶדם ֶשָׁﬠָלה ַﬠמּוּד ַהַשַּׁחר – ֵאין ַמְט ִריִחין אוֹתוֹ ַלֲח ֹזר ַלֻסָּכּה ִל ְגֹמר ָשׁם‬ ‫ְשָׁנתוֹ‪ֶ 76,‬אָלּא ֻמָתּר לוֹ ִלְגֹמר ְשָׁנתוֹ ְבֵּביתוֹ‪.‬קפח ַוֲאִפלּוּ ְכָּבר ָﬠָלה ַﬠמּוּד ַהַשַּׁחר ְוהוּא ֲﬠַד ִין ָיֵשׁן ְבּתוֹ ַהַבּ ִית – ֵאין‬ ‫שׁן ַﬠד ֶשׁ ִיָּנֵּﬠר ֵמֵאָליו‪.‬קצ ְוִאם ֵהִקיץ ִמְשָּׁנתוֹ ְלַאַחר ֶשָׁﬠָלה ַﬠמּוּד‬ ‫ְצ ִריִכים ַלֲהִקיצוֹ ִמְשָּׁנתוֹ‪,‬קפט ֶאָלּא ַמ ִנּיִחין אוֹתוֹ ִלי ֹ‬ ‫‪,‬‬ ‫ַהַשַּׁחר ְורוֶֹצה ַלֲח ֹזר ְוִליֹשׁן – ָצ ִרי ֵליֵל ְלתוֹ ַהֻסָּכּה ְוִליֹשׁן ָשׁם‪ֵ ,‬כּיָון ֶשְׁכָּבר ָﬠָלה ַﬠמּוּד ַהַשַּׁחר‪:‬קצא ‪81‬‬

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Shulchan Aruch: Chapter 640 - Individuals who are Exempt from Dwelli...

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Shulchan Aruch: Chapter 640 - Individuals who are Exempt from Dwelling in a Sukkah By Rabbi Schneur Zalman of Liadi

SECTION 640 Individuals who are Exempt from Dwelling in a Sukkah. (1–22) ‫סימן תרמ ִמי ֵהם ַהְפּטוּ ִרים ִמ ְיִשׁיַבת ֻסָכּה וּבוֹ כ"ב ְסִﬠיִפים‬: 1 Women and bondmen are exempt from the mitzvah of sukkah1 because it is a positive mitzvah whose observance is associated with a specific time.2 A person who is half a bondman and half a free man,3 by contrast, is obligated, because in part he is a free man.4 ‫ ֲאָבל ִמי ֶשֶׁחְציוֹ ֶﬠֶבד ְוֶחְציוֹ ֶבּן‬2,‫ב‬.‫ ִמְפֵּני ֶשׁהוּא ִמְצַות ֲﬠֵשׂה ֶשַׁהְזַּמן ְגָּרָמא‬1,‫א‬,‫א ָנִשׁים ַוֲﬠָבִדים ְפּטוּ ִרים ִמן ַהֻסָּכּה‬ 4,‫ד‬:‫ג ֵמֲחַמת ַצד ֵחרוּת ֶשׁבּוֹ‬,‫ – ַחָיּב ְבֻּסָכּה‬3‫חוֹ ִרין‬ 2 A tumtum5 and a hermaphrodite6 are obligated [to observe the mitzvah of] sukkah, because possibly they are males.7 They are not required to recite the blessing leishev basukkah, for whenever there is a doubt as to [whether] a blessing [should be recited], the lenient perspective is taken.8 If, however, they desire to recite the blessing, they have that option, as explained in sec. 17[:3].9 Indeed, even women who desire to dwell in a sukkah and recite a blessing have that option. Nevertheless, a person who already recited the blessing leishev basukkah should not recite it a second time to fulfill the obligation on behalf of women. Since they are exempt from this blessing, [to recite] it [on their behalf] is to recite a blessing in vain,10 as explained in sec. 589[:2]. ‫ז‬,"‫ ֲאָבל ֵאיָנם ְצ ִריִכים ְלָבֵר "ֵליֵשׁב ַבֻּסָּכּה‬7,‫ו‬,‫ – ַחָיִּבים ְבֻּסָכּה ִמָסֵּפקה ֶשָׁמּא הוּא ָזָכר‬6‫ ְוַאְנְדּרוֹ ִגינוֹס‬5‫ב ֻטְמטוּם‬ 9,.‫י ַﬠֵיּן ָשׁם‬,‫ ֲאָבל ִאם ִי ְרצוּ ְלָבֵר – ָה ְרשׁוּת ְבָּיָדםט ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן י"ז‬8,‫ח‬,‫ֶשָׁכּל ְסֵפק ְבָּרכוֹת ְלָהֵקל‬ ‫יא ֲאָבל ִמי ֶשְׁכָּבר ֵבַּר "ֵליֵשׁב ַבֻּסָּכּה" – ל ֹא‬.‫ַוֲאִפלּוּ ְנֵקבוֹת ַוָדּאוֹת ִאם ִי ְרצוּ ֵליֵשׁב ַבֻּסָּכּה וְּלָבֵר – ָה ְרשׁוּת ְבָּיָדם‬ ‫ ְכּמוֹ‬10,‫יב ֵכּיָון ֶשֵׁאין ַהָנִּשׁים ַחָיּבוֹת ִבְּבָרָכה זוֹ – ֲהֵרי זוֹ ְבָּרָכה ְלַבָטָּלה‬,‫ַיֲח ֹזר ִויָבֵר ְכֵּדי ְלהוִֹציא ֶאת ַהָנִּשׁים‬ ‫יג ַﬠֵיּן ָשׁם‬,‫ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תקפ"ט‬: 3 Although, according to Scriptural Law, minors are exempt from the mitzvah of sukkah until they reach the age of thirteen, any boy who does not require his mother’s [attention] is obligated by Rabbinic Law [to dwell] in the sukkah, so that he will be trained to observe the mitzvos.11 [At what age is he considered sufficiently independent?] From the time he is fully six years old,12 or, if he is bright and precocious and does not require his mother’s attention, from the time he is fully five years old. If a child still needs his mother, just as she is exempt [from observing the mitzvah], so, too, is the child exempt even according to Rabbinic Law, for he requires her [attention].

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‫ ִמָכּל ָמקוֹם ִמִדְּבֵרי סוְֹפ ִריםטו ָכּל ָקָטן‬,‫ג ַאף ַﬠל ִפּי ֶשַׁהְקַּט ִנּים ְפּטוּ ִרים ִמן ַהֻסָּכּהיד ִמן ַהתּוָֹרה ַﬠד ֶשׁ ִיְּהיוּ ְבֵּני י"ג ָשׁ ִנים‬ ‫ ְוִאם ַהָקָּטן ָחָכםיט ְוָח ִריףכ ְבִּﬠְנָין ֶשֵׁאינוֹ ָצ ִרי ְלִאמּוֹ ֲאִפלּוּ‬12,‫יח‬,‫טז ְדַּה ְינוּ ֶבּן ֵשׁשׁ ָשׁ ִניםיז ְשֵׁלמוֹת‬,‫ֶשֵׁאינוֹ ָצ ִרי ְלִאמּוֹ‬ ‫ ְכֵּשׁם ֶשִׁאמּוֹ‬,‫ ֲאָבל ְכֶּשֲׁﬠַד ִין הוּא ָצ ִרי ְלִאמּוֹ‬11.‫ְכֶּשׁהוּא ֶבּן ָחֵמשׁ ָשׁ ִנים ְשֵׁלמוֹת – ַחָיּב ְבֻּסָכּה ְכֵּדי ְלַח ְנּכוֹ ְבִּמְצוֹת‬ ‫כא‬:‫ ֵכּיָון ֶשׁהוּא ָצ ִרי ָלהּ‬,‫ְפּטוָּרה – ָכּ הוּא ָפּטוּר ֲאִפלּוּ ִמִדְּבֵרי סוְֹפ ִרים‬ 4 Even though a child who does not require his mother’s [attention] is obligated [to dwell] in the sukkah, if he eats and sleeps outside the sukkah others are not required to rebuke or scold him, as stated in sec. 343[:1]. His father, by contrast, is obligated to scold and rebuke him, and bring him into the sukkah to train him in the observance of the mitzvos.13 His mother is not obligated to train him in the observance of the mitzvos.14 In relation to him she is considered as any other person. [Moreover,] she is permitted to place food before him outside the sukkah even though she knows that he will certainly not enter the sukkah to eat, but will eat in the place in which she placed the food. This is not a cause for concern, because she is not telling him to eat outside the sukkah.15 ‫ ִמָכּל ָמקוֹם ִאם הוּא אוֵֹכל ְוָיֵשׁן חוּץ ַלֻסָּכּה – ֵאין ְצ ִריִכין ִלְמחוֹת‬,‫ד ַאף ַﬠל ִפּי ֶשַׁהָקָּטן ֶשֵׁאינוֹ ָצ ִרי ְלִאמּוֹ ַחָיּב ְבֻּסָכּה‬ ‫ ְכֵּדי‬,‫כב ֲאָבל ָאִביו ַחָיּב ִלְגֹער בּוֹ ְוִלְמחוֹת ְבָּידוֹ וְּלַהְכ ִניסוֹ ְלתוֹ ַהֻסָּכּה‬.‫ְבָּידוֹ ְוִלְגֹער בּוֹ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן שמ"ג‬ ‫כה וֻּמָתּר ָלהּ ִלֵתּן‬.‫ ַוֲהֵרי ִהיא ֶאְצלוֹ ִכְּשָׁאר ָכּל ָאָדם‬14,‫כד‬,‫ ֲאָבל ִאמּוֹ ֵאיָנהּ ַחֶיֶּבת ְלַח ְנּכוֹ ְבִּמְצוֹת‬13,‫כג‬.‫ְלַח ְנּכוֹ ְבִּמְצוֹת‬ ‫ ַאף ַﬠל ִפּי ֶשׁיּוַֹדַﬠת ֶשְׁבַּוַדּאי ל ֹא ִיְכ ֹנס ַלֻסָּכּה ֶלֱאֹכל ֶאָלּא י ֹאַכל ְבָּמקוֹם ֶשָׁנְּתָנה ְלָפָניו – ֵאין‬,‫ְלָפָניו ֶלֱאֹכל חוּץ ַלֻסָּכּה‬ 15,‫כו‬:‫ ֵכּיָון ֶשֵׁאיָנהּ אוֶֹמֶרת לוֹ ֶשׁיּ ֹאַכל חוּץ ַלֻסָּכּה‬,‫ְבָּכ ְכּלוּם‬ 5 The Torah obligated [us] to dwell in the sukkah only to the extent that one normally dwells in his home throughout the year. Therefore a person who feels discomfort when dwelling in the sukkah and would free himself of that discomfort by leaving the sukkah is exempt from dwelling in it,16 for throughout the year one does not dwell in a place that causes him discomfort. When does this apply? With regard to the meals of the festival other than on the first night. At that time, even a person who suffers discomfort is obligated to eat [at least] a kezayis in the sukkah, as explained in sec. 639[:17]. ‫ ְלִפיָכ כז ִמי ֶשׁהוּא ִמְצַטֵﬠרכח ִבּיִשׁיַבת ַהֻסָּכּה‬,‫ה ל ֹא ִח ְיָּבה תּוָֹרה ֵליֵשׁב ַבֻּסָּכּה ֶאָלּא ְכֶּדֶר ֶשָׁאָדם ָדּר ְבֵּביתוֹ ָכּל ַהָשָּׁנה‬ ‫ ַבֶּמּה‬.‫ ֶשַׁאף ְבָּכל ַהָשָּׁנה ֵאין ָאָדם ָדּר ְבָּמקוֹם ֶשׁהוּא ִמְצַטֵﬠר‬16,‫וְּכֶשֵׁיֵּצא ִמֶמָּנּה ִיָנֵּצל ִמן ַהַצַּﬠרכט – ָפּטוּר ִמן ַהֻסָּכּה‬ ‫ ֲאָבל ַבַּלּ ְיָלה ָה ִראשׁוָֹנה ַאף ַהִמְּצַטֵﬠר ַחָיּב ֶלֱאֹכל ַכַּזּ ִית ַבֻּסָּכּהל ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ְדָּב ִרים ֲאמוּ ִרים? ִבְּשָׁאר ְסעוּדוֹת ַהַחג‬ ‫לא‬:‫ְבִּסיָמן תרל"ט‬ 6 What is meant by discomfort? The inability to eat or sleep in the sukkah because of a distressing wind, or because of flies or fleas or the like, or because of an unpleasant odor in the sukkah, when it is possible for him to free himself from these discomforts by departing.16 When does the above apply? When the distressing factor arose incidentally, after he made the sukkah in its present location. A sukkah is invalid if it was made in a place where one knows that he will later suffer discomfort, such as if he built it in a place that he knows to be windy. [Moreover,] a sukkah is invalid even if it was built in a place where one will not suffer discomfort while eating, but will suffer discomfort while sleeping; e.g., he built his sukkah in the street, where he cannot sleep tranquilly for fear of thieves and robbers. One does not fulfill his obligation with [such a sukkah] even while

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eating, even though at that time he feels no discomfort at all. [The rationale is that] whenever a person cannot eat, drink, relax, and sleep in a sukkah tranquilly, without aggravation, it is not considered a dwelling at all, because it does not resemble his home where he can meet all his needs comfortably. However, if one builds his sukkah in the street and can sleep there at night without being fearful for his own safety, even if he is afraid that his utensils may be stolen from the sukkah, the sukkah is valid — for it is fit to serve him as a dwelling since he is not afraid to sleep in it, and he can return his utensils to his home at night. Nevertheless, as an initial and preferred option, one should not build a sukkah in the street; for explanation, see sec. 637[:11]. ‫ אוֹ ִמְפֵּני ַהְזּבוִּבים‬,‫ו ֵאיֶזהוּ ִמְצַטֵﬠרלב? ֶזה ֶשֵׁאינוֹ ָיכוֹל ֶלֱאֹכללג אוֹ ִליֹשׁןלד ַבֻּסָּכּה ִמְפֵּני ָהרוַּח ֶשְׁמַּצֲﬠרוֹ‬ 16,‫לז‬.‫ וְּכֶשֵׁיֵּצא ִמֶמָּנּה ִיָנֵּצל ִמָכּל ֵאלּוּ‬,‫ אוֹ ִמְפֵּני ֵריַח ַרעלו ֶשְׁמּ ִריִחין ְבּתוֹ ַהֻסָּכּה‬,‫ְוַהַפּ ְרעוִֹשׁיםלה ְוַכיּוֵֹצא ָבֶּהן‬ ‫ ֲאָבל ִאם ָﬠָשׂה ֻסָכּה ְבָּמקוֹם ֶשָׁיּדוַּﬠ לוֹ‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ֶשׁנּוַֹלד לוֹ ַהַצַּﬠר ְבִּמְקֶרה ַאַחר ֶשָׁﬠָשׂה ָשׁם ַהֻסָּכּה‬ ‫לט ַוֲאִפלּוּ ָﬠָשׂה ְבָּמקוֹם ֶשׁלּ ֹא ִיְהֶיה לוֹ ַצַﬠר‬,‫לח ְכּגוֹן ֶשָׁﬠָשׂה ְבָּמקוֹם ֶשָׁהרוַּח ְמצוָּיה ְושׁוֶֹלֶטת ָשׁם‬,‫ֶשׁ ִיְּצַטֵﬠר ַאַחר ָכּ ָבּהּ‬ ‫שׁן ָשׁם ְבַּנַחת ֵמֲחַמת מוָֹרא ַהַגָּנִּבים‬ ֹ ‫מ ְכּגוֹן ֶשָׁﬠָשׂה ָבּ ְרחוֹבמא ֶשִׁאי ֶאְפָשׁר לוֹ ִלי‬,‫ַבֲּאִכיָלה ֶאָלּא ֶשׁ ִיְּהֶיה לוֹ ַצַﬠר ַבֵּשָּׁנה‬ ‫ ְלִפי ֶשָׁכּל ֻסָכּה‬,‫ ְוֵאינוֹ יוֵֹצא ָבּהּ ֲאִפלּוּ ַבֲּאִכיָלה ַאף ַﬠל ִפּי ֶשֵׁאין לוֹ ַצַﬠר ְכָּלל ָבּהּ‬,‫ְוַהִלְּסִטים – ֲהֵרי ֻסָכּה זוֹ ְפּסוָּלה‬ ‫ ְלִפי ֶשֵׁאינוֹ דּוֶֹמה‬,‫ֶשֵׁאינוֹ ָיכוֹל ֶלֱאֹכל ְוִלְשׁתּוֹת וְּלַטֵיּל ְוִליֹשׁן ָבּהּ ְבַּנַחת ְבּל ֹא שׁוּם ַצַﬠר – ֵאיָנהּ ִנְקֵראת ִדּיָרה ְכָּלל‬ ‫מב‬.‫ְלֵביתוֹ ֶשָׁיּכוֹל ַלֲﬠשׂוֹת ָשׁם ָכּל ָצ ְרכּוֹ ְבַּנַחת‬ ‫ ַאף ַﬠל ִפּי ֶשִׁמְּתָיֵרא ֶשׁלּ ֹא ִיְג ְנבוּ ְכֵּלי ַתְּשִׁמישׁוֹ‬,‫שׁן ָשׁם ַבַּלּ ְיָלה‬ ֹ ‫ֲאָבל ִמי ֶשָׁﬠָשׂה ֻסָכּה ָבּ ְרחוֹב ְוֵאינוֹ ִמְתָיֵרא ְבַּנְפשׁוֹ ִלי‬ ‫ וְּכֵלי ַתְּשִׁמישׁוֹ ָיכוֹל ְלַהְכִניָסן‬,‫ ֶשֲׁהֵרי ִהיא ְראוָּיה לוֹ ְלִדיָרה ֵכּיָון ֶשֵׁאינוֹ ִמְתָיֵרא ִליֹשׁן ָבּהּ‬,‫ֶשַׁבֻּסָּכּה – ֲהֵרי זוֹ ְכֵּשָׁרה‬ ‫מג‬.‫ַבַּלּ ְיָלה ְלתוֹ ַהַבּ ִית‬ ‫מד ַﬠֵיּן ָשׁם‬,‫ ְלַכְתִּחָלּה ֵאין ַלֲﬠשׂוֹת ֻסָכּה ָבּ ְרחוֹב ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תרל"ז‬,‫וִּמָכּל ָמקוֹם‬: 7 If one built a small sukkah in which he cannot sleep comfortably because he cannot stretch out his arms and legs, it is [nevertheless] valid. He is obligated to sleep in it and to bend his arms and legs. This does not qualify as discomfort, for sometimes a person will sleep with his body and his limbs bent. If one feels discomfort, he alone is exempt from the obligation [to dwell in] the sukkah. His attendants are obligated [to dwell in] the sukkah; i.e., if they desire to eat or to sleep, they must enter it. If, by contrast, one is sick — even if he is not dangerously ill, indeed, even if he merely suffers pain in his head or eyes and it is difficult for him to dwell in the sukkah — his attendants too are exempt [from dwelling in] the sukkah,17 for they are occupied with the observance of a mitzvah.18 And whoever is occupied with the performance of a mitzvah is exempt from performing a different mitzvah.19 Accordingly, the attendants are exempt [from dwelling in the sukkah] only while they are caring for him, for that is when they are occupied in the observance of a mitzvah.20 ‫מו ְוַחָיּב‬,‫ז ִמי ֶשָׁﬠָשׂה ֻסָכּה ְקַטָנּה ְבִּﬠ ְנָין ֶשִׁמְּצַטֵﬠר ָבּהּ ַבֵּשָּׁנה ֶשׁלּ ֹא יוַּכל ִלְפֹשׁט ָבּהּ ָיָדיו ְוַרְגָליומה – ֲהֵרי זוֹ ְכֵּשָׁרה‬ ‫מח‬.‫ ֶשֵׁכּן ֶדֶּר ָהָאָדם ֶשִׁלְּפָﬠִמים ָיֵשׁן ִבְּכִפיַפת גּוּפוֹ ְוֵאיָבָריו‬,‫מז ְלִפי ֶשֵׁאין ָחשׁוּב ַצַﬠר‬,‫ִליֹשׁן ָבּהּ ְוִלְכֹפּף ָיָדיו ְוַר ְגָליו‬ 8 A person who let blood is obligated [to dwell in] the sukkah, for he suffers no discomfort at all. On the contrary, he is happy and eats and drinks more than usual. When does the above apply? When he lets blood only in order to protect his health,21 and he does not feel sick at all. If, however, he feels sick (because of letting blood) and it is slightly chilly, he is exempt from [dwelling in] the sukkah.

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Initially, however, it is preferable not to let blood during the festival if it is possible to do so beforehand or to postpone doing so until after the festival, for one should not cause himself discomfort that may exempt him from the obligation [to dwell in] the sukkah. For this reason, it is forbidden for a person to imbibe a diarrhetic agent during Sukkos if he could undergo [this treatment] before or after [the festival]. If he transgressed and imbibed [such a substance], he is exempt [from dwelling in] the sukkah, because the cold is difficult for him to bear. ‫מט ְדַּה ְינוּ ֶשִׁאם ֵהם רוִֹצים ֶלֱאֹכל אוֹ‬,‫ ֲאָבל ְמַשְׁמָּשׁיו ַחָיִּבים ְבֻּסָכּה‬,‫ַהִמְּצַטֵﬠר ֵאין ָפּטוּר ִמן ַהֻסָּכּה ֶאָלּא הוּא ְבַּﬠְצמוֹ‬ ‫ִליֹשׁן – ַחָיִּבים ִלְכ ֹנס ְלתוֹ ַהֻסָּכּה‬. – ‫ ֲאִפלּוּ ֵאין לוֹ ֶאָלּא ֵמחוֹשׁ ְבּר ֹאשׁוֹ אוֹ ְבֵּﬠיָניונא ִויִשׁיַבת ַהֻסָּכּה ָקָשׁה לוֹנב‬,‫ֲאָבל ִמי ֶשׁהוּא חוֶֹלהנ ֲאִפלּוּ ֵאין בּוֹ ַסָכָּנה‬ 19,‫נג‬,‫ ְוָכל ָהעוֵֹסק ְבִּמְצָוה – ָפּטוּר ִמִמְּצָוה ַאֶחֶרת‬18,‫ ְלִפי ֶשֵׁהן עוְֹסִקין ְבִּמְצָוה‬17,‫ַגּם ְמַשְׁמָּשׁיו ְפּטוּ ִרין ִמן ַהֻסָּכּה‬ 20:‫נד ֶשָׁאז ֵהן עוְֹסִקין ְבִּמְצָוה‬,‫ְלִפיָכ ֵאיָנן ְפּטוּ ִרין ֶאָלּא ְבָּשָׁﬠה ֶשֵׁהם ְמַשְׁמִּשׁים אוָֹתן‬ 9 If the lamps illuminating one’s sukkah went out on Friday night during the festival,22 and he has a lamp burning in his home, he may leave the sukkah and eat at home where the lamp is burning, for it is uncomfortable to eat in the dark without a lamp. Even if he has a friend who has a lamp in his sukkah, we do not obligate the person whose lamp went out to bring his meal to his friend’s sukkah so that he can eat by the light of the lamp. [The rationale is that] to eat in a friend’s sukkah is also uncomfortable, for a man finds pleasure only in his own domain. Nevertheless, if he can go to his friend’s sukkah without much difficulty, no leniency should be taken regarding this matter, for the above reason does not fully qualify as a discomfort that should exempt him from the obligation [to dwell] in the sukkah. ‫נו ַבֶּמּה ְדָּב ִרים‬.‫ ְוַאְדַּרָבּה הוּא ָשֵׂמַח וַּמ ְרֶבּה ַבֲּאִכיָלה וְּשִׁתָיּה‬,‫נה ֶשֵׁאינוֹ ִמְצַטֵﬠר ְכָּלל‬,‫ח ִמי ֶשַׁמִּקּיז ָדּם – ַחָיּב ַבֻּסָּכּה‬ ‫ ֲאָבל ִאם ַמ ְר ִגּישׁ בּוֹ ֹחִלי )ֵמֲחַמת‬,‫ ְוֵאינוֹ ַמ ְר ִגּישׁ שׁוּם ֹחִלי ְבַּﬠְצמוֹ‬21‫ֲאמוּ ִרים? ְכֶּשֵׁאינוֹ ַמִקּיז ֶאָלּא ְכֵּדי ִלְשֹׁמר ְבּ ִריאוּתוֹ‬ ‫נז‬.‫ַהָקָּזה( ְוֵישׁ ָשׁם ְקָצת ְק ִרירוּת – ֲהֵרי ֶזה ָפּטוּר ִמן ַהֻסָּכּה‬ ‫נח ֶשֵׁאין‬,‫ ְלַכְתִּחָלּה ֵאין ְלַהִקּיז ָדּם ְבּתוֹ ַהַחג ִאם ֶאְפָשׁר לוֹ ְלַהִקּיז ֹקֶדם ַהַחג אוֹ ְלִהְתַאֵחר ַﬠד ַאַחר ַהַחג‬,‫ִמָכּל ָמקוֹם‬ ‫ָלָאָדם ְלָהִביא ֶאת ַﬠְצמוֹ ִליֵדי ַצַﬠר ַבַּחג ְבִּﬠְנָין ֶשִׁיָּפֵּטר ִמן ַהֻסָּכּה‬. ‫ ְוִאם ָﬠַבר ְוָשָׁתה – ָפּטוּר ִמן‬.‫וִּמַטַּﬠם ֶזה ֵאין ִלְשׁתּוֹת ַסם ַהְמַשְׁלֵשׁל ְבּתוֹ ַהַחג ָכּל ֶשֶׁאְפָשׁר לוֹ ְלַהְקִדּים אוֹ ְלַאֵחר‬ ‫ס‬:‫נט ֵכּיָון ֶשַׁהְקּ ִרירוּת ָקָשׁה לוֹ‬,‫ַהֻסָּכּה‬ 10 It is permitted to hang a cloth or sheet on the sides of a sukkah on Shabbos or on Yom-Tov23 to protect the candles from being extinguished by the wind. This does not constitute [a transgression of] the prohibition against constructing a tent24 on Shabbos and on Yom-Tov, because a partition25 is not considered a tent, as stated in sec. 315[:3].26 It is, however, forbidden to hang [such an object] under the s’chach,27 even when — if this is not done — it will be impossible to eat in the sukkah at all, because the wind will extinguish the candles on Friday night. For [the observance of] the mitzvah of sukkah does not override any prohibition, even a prohibition of Rabbinic origin,28 for the reason explained [in] sec. 586[:22].29 It is, however, permitted to spread [such an object] on the s’chach if it would be impossible otherwise to eat in the sukkah (see Magen Avraham 629[:25]). The rationale is that there is no tent at all, because there is not a handbreadth of space between the sheet and the s’chach beneath it. If, however, one is not certain that if 12/20/2020, 1:09 PM

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he does not spread out a sheet he will not be able to eat in the sukkah, it is forbidden to spread out a sheet even on a weekday, whether below or above the s’chach, for the reason explained at the end of sec. 629.30 ‫ ְוֵישׁ לוֹ ֵנר דּוֵֹלק ְבּתוֹ ֵבּיתוֹ – ֻמָתּר לוֹ ָלֵצאת ֵמַהֻסָּכּה‬22,‫ט ִמי ֶשָׁכּבוּ לוֹ ֵנרוָֹתיו ַבֻּסָּכּה ְבֵּליל ַשָׁבּתסא ֶשְׁבּתוֹ ַהַחגסב‬ ‫סג ַוֲאִפלּוּ ֵישׁ ַלֲחֵברוֹ ֵנר ְבֻּסָכּתוֹ – ֵאין‬.‫ ְלִפי ֶשַׁצַּﬠר הוּא ָלָאָדם ֶלֱאֹכל ַבֹּחֶשׁ ְבּל ֹא ֵנר‬,‫ְוֶלֱאֹכל ְבּתוֹ ֵבּיתוֹ ִבְּמקוֹם ַהֵנּר‬ ‫סד ְלִפי ֶשֶׁזּהוּ ַגּם ֵכּן ַצַﬠר ְלָאָדם ֶלֱאֹכל‬,‫אוְֹמ ִרים ָלֶזה ֶשָׁכּבוּ ֵנרוָֹתיו ָהֵבא ְסעוָּדְת ְלֻסַכּת ֲחֵב ְר ֶוֱאֹכל ָשׁם ְלאוֹר ַהֵנּר‬ ‫ ִאם ֶאְפָשׁר לוֹ ָלבוֹא ְלֻסַכּת ֲחֵברוֹ ְבּל ֹא ֹטַרח ָגּדוֹל – ֵאין‬,‫סה ִמָכּל ָמקוֹם‬.‫ ֶשֵׁאין ָﬠֵרב ָלָאָדם ֶאָלּא ְבֶּשׁלּוֹ‬,‫ְבֻּסַכּת ֲחֵברוֹ‬ ‫סו ְלִפי ֶשֵׁאין ֶזה ִמְצַטֵﬠר ָגּמוּר ֶשׁ ִיָּפֵּטר ִמן ַהֻסָּכּה ִבְּשִׁביל ָכּ‬,‫ְלָהֵקל ַבָּדָּבר‬: 11 A person who suffers discomfort is exempt from the obligation [to dwell] in the sukkah only if he feels discomfort from a factor that ordinarily causes people discomfort. If he feels discomfort because of something that ordinarily does not cause people discomfort, his feelings are [halachically] insignificant because of those of the majority. [An exception applies when one] is known to be delicate.31 [He is exempt from the obligation to dwell in the sukkah] if he feels discomfort from a cause that makes all delicate people feel uncomfortable. One may not, however, claim to be delicate [and thus be exempt from the mitzvah of sukkah] unless this is known to be his nature. ‫סז ְוֵאין‬,‫ ְלָהֵגן ִמְפֵּני ָהרוַּח ֶשׁלּ ֹא ְיַכֶבּה ֶאת ַהֵנּרוֹת‬23‫י ֻמָתּר ִלְפֹרשׂ ֶבֶּגד אוֹ ָסִדין ַבֻּסָּכּה ִמן ַהַצּד ְבַּשָׁבּת אוֹ ְבּיוֹם טוֹב‬ 26,‫סח‬.‫ ִמשּׁוּם ֹאֶהל ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן שט"ו‬25‫ ֶשֵׁאין ַבְּמִּחָצּה‬,‫ ְבַּשָׁבּת וְּביוֹם טוֹב‬24‫ִאסּוּר ִמשּׁוּם ֲﬠִשַׂיּת ֹאֶהל‬ ‫ ֲאִפלּוּ ִאם הוּא ְבִּﬠְנָין ֶשִׁאם ל ֹא ַיֲﬠֶשׂה ָכּ ל ֹא יוַּכל ֶלֱאֹכל ְכָּלל ַבֻּסָּכּה ֵמֲחַמת ָהרוַּח‬27,‫סט‬, ‫ֲאָבל ָאסוּר ִלְפֹרס ַתַּחת ַהְסָּכ‬ ‫ ִמַטַּﬠם ֶשִׁנְּתָבֵּאר‬28,‫ע‬,‫ ְלִפי ֶשֵׁאין ִמְצַות ֻסָכּה דּוָֹחה ֶאת שׁוּם ִאסּוּר ֲאִפלּוּ ֶשׁל ִדְּבֵריֶהם‬,‫ֶשׁ ְיַּכֶבּה ֶאת ַהֵנּרוֹת ְבֵּליל ַשָׁבּת‬ 29.‫עא ַﬠֵיּן ָשׁם‬,‫ְבּסוֹף ִסיָמן תקפ"ו‬ ‫ ִאם )ַﬠֵיּן ִסיָמן תרכט ָמֵגן ַאְבָרָהםעב( הוּאעג ֶשִׁאם ל ֹא ַיֲﬠֶשׂה ָכּ ל ֹא יוַּכל ֶלֱאֹכל‬, ‫ֲאָבל ֻמָתּר ִלְפֹרס ַﬠל ַגֵּבּי ַהְסָּכ‬ ‫עד‬.‫ ֵכּיָון ֶשֵׁאין ֹגַּבהּ ֶטַפח ֵבּין ַהָסִּדין ַלְסָּכ ֶשַׁתְּחָתּיו‬,‫ ְלִפי ֶשֵׁאין ָכּאן ֹאֶהל ְכָּלל‬,‫ַבֻּסָּכּה‬ ‫ֲאָבל ִאם ֵאין ָבּרוּר לוֹ ֶשִׁאם ל ֹא ִיְפֹרס ָשׁם ָסִדין ל ֹא יוַּכל ֶלֱאֹכל ַבֻּסָּכּה ֲאִפלּוּ ְבֹּחל – ָאסוּר ִלְפֹרס ָסִדין ַתַּחת ַהְסָּכ אוֹ‬ 30,‫עה‬:‫ ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבּסוֹף ִסיָמן תרכ"ט‬, ‫ַﬠל ַגֵּבּי ַהְסָּכ‬ 12 A person who sleeps in the sukkah in a canopy bed which has a roof at least a handbreadth wide and which is at least ten handbreadths high does not fulfill his obligation.32 Nevertheless, if there are mosquitoes in the sukkah that annoy him, it is preferable that he sleep in such a canopy bed than outside the sukkah,16 for there is [an opinion] that allows one outright to sleep in such a bed, even if there are no mosquitoes.33 Though the halachah does not follow this opinion, [it can be relied on when one would otherwise leave the sukkah]. ‫עו ֲאָבל ִאם הוּא ִמְצַטֵﬠר‬,‫יא ֵאין ַהִמְּצַטֵﬠר ָפּטוּר ִמן ַהֻסָּכּה ֶאָלּא ִאם ֵכּן הוּא ִמְצַטֵﬠר ְבָּדָבר ֶשֶׁדֶּר ְבֵּני ָאָדם ְלִהְצַטֵﬠר בּוֹ‬ ‫עז ֶאָלּא ִאם ֵכּן ָידוַּﬠ ֶשׁהוּא‬,‫ְבָּדָבר ֶשֵׁאין ַדּ ְרָכּן ֶשׁל ְבֵּני ָאָדם ְלִהְצַטֵﬠר ֵמֲחַמת ָדָּבר ֶזה – ְבֵּטָלה ַדְּﬠתּוֹ ֵאֶצל ָכּל ָאָדם‬ ‫עט ֲאָבל ֵאין ָכּל ָאָדם ָיכוֹל לוַֹמר‬,‫ ְוהוּא ִמְצַטֵﬠר ְבָּדָבר ֶשָׁכּל ֲא ִניֵני ַהַדַּﬠת ִמְצַטֲﬠ ִרין ֵמֲחַמת ָדָּבר ֶזה‬31,‫ֵמֲא ִניֵני ַהַדַּﬠתעח‬ ‫פ‬:‫ ֶאָלּא ִאם ֵכּן ָידוַּﬠ ֶשׁהוּא ֵמֲאִניֵני ַהַדַּﬠת‬,‫ֵמֲאִניֵני ַהַדַּﬠת ֲא ִני‬ 13 A mourner is obligated [to dwell] in the sukkah,34 even on the first day [of mourning]. It is distressing35 for him to dwell in the sukkah, for a mourner desires to be alone,36 [so that he can] be preoccupied with his pain and mourning. He is nevertheless obligated to dwell in the sukkah, and to remove the mourning from his heart so that he will not feel any discomfort from dwelling in the sukkah.

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If, however, he cannot clear his heart from mourning, because the deceased was very dear to him, and he feels discomfort in the sukkah because he cannot be preoccupied with his mourning as he would be at home where he would sit alone, he is exempt from dwelling in the sukkah. ‫ ִמָכּל ָמקוֹם‬32,‫פא‬,‫יב ַאף ַﬠל ִפּי ֶשַׁהָיֵּשׁן ַבֻּסָּכּה ְבִּכָלּה ֶשֵׁיּשׁ ָלהּ ַגּג ָרָחב ֶטַפח ְוָגבוַֹהּ ֲﬠָשָׂרה ְטָפִחים ל ֹא ָיָצא ְיֵדי חוָֹבתוֹ‬ ‫ ְלִפי ֶשֵׁיּשׁ ִמי ֶשַׁמִּתּיר‬16,‫פג‬,‫ִאם ֵישׁ ַיתּוִּשׁין ַבֻּסָּכּה ֶשְׁמַּצֲﬠ ִרין אוֹתוֹ – מוָּטב ֶשִׁיּיַשׁן ְבִּכָלּה ֶזהפב ִמֶשׁ ִיּיַשׁן חוּץ ַלֻסָּכּה‬ ‫ ַאף ַﬠל ִפּי ֶשֵׁאין ֲהָלָכה ִכְּדָבָריו ְבָּדָבר ֶזה‬33,‫שׁן ְבִּכָלּה זוֹפה ֲאִפלּוּ ְבָּמקוֹם ֶשֵׁאין ָשׁם ַיתּוִּשׁין‬ ֹ ‫ְלַכְתִּחָלּהפד ִלי‬: 14 The festive meal celebrating a circumcision and the festive meal held in honor of a woman who gave birth (as was the custom in former times37) must be held in a sukkah,38 even though the space is restricted and people will not be able to celebrate appropriately. Nevertheless, [the festive meal should be held] in a sukkah and those people who are held back by the constrictions [of space] should not participate in this feast. Though the festive meal celebrating a circumcision is considered a festive meal associated with a mitzvah,39 it is not a mitzvah of such standing that it should override the mitzvah of [eating in] the sukkah, which is a positive commandment of Scriptural authority. ‫ ֶשָׁהָאֵבל ָחֵפץ ִלְהיוֹת‬,‫ לוֹ ֵליֵשׁב ַבֻּסָּכּה‬35‫פז ְוַאף ַﬠל ִפּי ֶשַׁצַּﬠר הוּא‬,‫ ֲאִפלּוּ ְבּיוֹם ִראשׁוֹן‬34,‫יג ָאֵבל ַחָיּב ְבֻּסָכּהפו‬ ‫ וְּלָהִסיר ָהֲאֵבלוּת ִמִלּבּוֹפט ְבִּﬠְנָין ֶשׁלּ ֹא‬,‫ ִלְהיוֹת ָטרוּד ְבַּצֲﬠרוֹ וְּבֶאְבלוֹפח – ַאף ַﬠל ִפּי ֵכן ַחָיּב ֵליֵשׁב ַבֻּסָּכּה‬36‫ִמְתבּוֵֹדד‬ ‫צ ְוֵישׁ לוֹ‬,‫ ְכּגוֹן ֶשַׁהֵמּת ָחִביב לוֹ ְמֹאד‬,‫ ֲאָבל ִאם ֵאינוֹ ָיכוֹל ְלָהִסיר ָהֲאֵבלוּת ִמִלּבּוֹ‬.‫ִיְהֶיה לוֹ ַצַﬠר ְכָּלל ִבּיִשׁיָבה ַבֻּסָּכּה‬ ‫ַצַﬠר ַבֻּסָּכּהצא ֶשֵׁאינוֹ ָיכוֹל ִלְהיוֹת ָטרוּד ָשׁם ָבֲּאֵבלוּת ְכּמוֹ ְבֵּביתוֹ ֶשֵׁיֵּשׁב ָשׁם ָבָּדד – ָפּטוּר ִמן ַהֻסָּכּה‬: 15 [The following laws apply when] a person travels on a journey during Sukkos.16 If he eats and sleeps in open places, in areas where there is no settlement at all, he does not have to take the trouble of building a sukkah. Even if he dwells in one place in a field throughout the holiday and he has the potential to make a sukkah in this place, he is still not required to take the trouble [of making a sukkah] there.40 Instead, if a sukkah that was made for shade is available in the place where he was camping, he should dwell in it. If not, he may eat, drink, and sleep in an open space, for a sukkah is like the home in which he lives throughout the year, and a person will not establish his dwelling in a place where there is no settlement whatever. ‫( – ַחָיִּבים‬37,‫ ְוֵכן ַהְסּעוָּדה ֶשׁאוְֹכִלין ֵאֶצל ַהיּוֶֹלֶדתצב )ָכּ ָהָיה ַהִמּ ְנָהג ַבָּיִּמים ָה ִראשׁוֹ ִניםצג‬,‫יד ְסעוַּדת ְבּ ִרית ִמיָלּה‬ ,‫ ַאף ַﬠל ִפּי ֶשַׁצּר ָלֶהם ַהָמּקוֹם ָלֶשֶׁבת ָשׁם ְוִאי ֶאְפָשׁר ָלֶהם ִלְשֹׂמַח ָכָּראוּי – ַאף ַﬠל ִפּי ֵכן י ֹאְכלוּ ַבֻּסָּכּה‬38,‫ַבֻּסָּכּה‬ 39,‫צה‬,‫צד ַאף ַﬠל ִפּי ֶשְׁסּעוַּדת ְבּ ִרית ִמיָלה ִהיא ְסעוַּדת ִמְצָוה‬,‫ְואוָֹתם ֲאָנִשׁים ֶשַׁצּר ָלֶהם – ל ֹא י ֹאְכלוּ ְכָּלל ִבְּסעוָּדה זוֹ‬ ‫ ֶשִׁהיא ִמְצַות ֲﬠֵשׂה ֶשׁל תּוָֹרה‬,‫ִמָכּל ָמקוֹם ֵאיָנהּ ִמְצָוה ְגּדוָֹלה ָכּל ָכּ צו ִלְדחוֹת ִמְצַות ֻסָכּה ִבְּשִׁביָלהּ‬: 16 However, when he reaches an inhabited place, even if it is inhabited by nonJews, and desires to eat and sleep there, he is obligated to build a sukkah and enter it to eat and sleep.40 When does the above apply? When one has the opportunity to build a sukkah during the interval between the time he arrived at that settlement and the time at which travelers in a comparable situation eat and sleep. I.e., if he travels during the day and spends the night in a settlement, [travelers in his situation] eat and sleep at the beginning of the night so that they can rise early in the morning to resume their journey; [hence,] if he has enough time to build a sukkah before the abovedescribed time for eating and sleeping, [he is obligated to build a sukkah].

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[Different rules apply if] one reaches a settlement near the time at which travelers in his situation eat and sleep. If he must take the trouble to build a sukkah before the time at which travelers similar to himself eat and sleep, his journey will be delayed and he will not be able to rise early the next morning and continue traveling. [Hence] he is not required to take the trouble to build a sukkah, but may eat and sleep in a house. Needless to say, when one does not desire to tarry in the settlement at all, but only to eat and sleep and quickly resume his journey, he is not required to take the trouble of building a sukkah, because this will delay his journey.41 [The above applies] even if one is traveling for his own mundane affairs.42 Nevertheless, he is not obligated to regard the sukkah as his permanent dwelling during Sukkos more than he regards his home as his permanent dwelling throughout the year. Just as throughout the year he sometimes leaves his home and undertakes a journey, so, too, he is permitted to leave his sukkah and undertake a journey. And just as occasionally, when he is traveling throughout the year, he does not eat indoors so that his journey will not be delayed, so, too, he is permitted [at this time] to eat and sleep outside the sukkah so that his journey will not be delayed. ‫ ִאם הוּא אוֵֹכל ְוָיֵשׁן ַﬠל ְפֵּני ַהָשֶּׂדה ְבָּמקוֹם ֶשֵׁאין ָשׁם ִישּׁוּב ְכָּללצח – ֵאינוֹ ָצ ִרי‬16,‫צז‬,‫טו ַהְמַהֵלּ ַבֶּדֶּר ִבּיֵמי ַהֻסּכּוֹת‬ – ‫ ֲאִפלּוּ הוּא יוֵֹשׁב ָכּל ַהַחג ְבָּמקוֹם ֶאָחד ַבָּשֶּׂדהצט ְוֵישׁ לוֹ ִספּוּק ַלֲﬠשׂוֹת לוֹ ֻסָכּה ַבָּמּקוֹם ַהֶזּה‬,‫ִלְטֹרַח ְוַלֲﬠשׂוֹת לוֹ ֻסָכּה‬ ‫ ֶאָלּא ִאם ֵישׁ ָשׁם ִבְּמקוֹם ֲח ִנָיּתוֹ ֻסָכּה מוֶּכֶנת ֲﬠשׂוָּיה ְלֵשׁם ֵצל – ֲהֵרי‬40,‫ק‬, ‫ַאף ַﬠל ִפּי ֵכן ֵאינוֹ ָצ ִרי ִלְטֹרַח ִבְּשִׁביל ָכּ‬ ‫ ְוֵאין‬,‫ ְלִפי ֶשַׁהֻסָּכּה ִהיא ְכֵּﬠין ִדּיַרת ֵבּיתוֹ ְבָּכל ַהָשָּׁנה‬,‫קא ְוִאם ָלאו – אוֵֹכל ְושׁוֶֹתה ְוָיֵשׁן ַﬠל ְפֵּני ַהָשֶּׂדה‬,‫ֶזה יוֵֹשׁב ָבּהּ‬ ‫קב‬:‫ָאָדם קוֵֹבַﬠ ִדּיָרתוֹ ְבָּמקוֹם ֶשֵׁאין ָשׁם ִישּׁוּב ְכָּלל‬ 17 People who travel to villages to collect debts, and [usually] stay overnight in the village, are obligated by law to build a sukkah there, because they abide in each village for a long time. Hence, if they do not build a sukkah there, they are forbidden to eat and sleep [in the village], but must return to their homes every night to eat and sleep in a sukkah. ‫קד ְו ִיָכֵּנס‬,‫שׁן ָשׁם – ַחָיּב ַלֲﬠשׂוֹת לוֹ ֻסָכּה‬ ֹ ‫קג ֲאִפלּוּ הוּא ִישּׁוּב גּוִֹים ְורוֶֹצה ֶלֱאֹכל אוֹ ִלי‬,‫טז ֲאָבל ְכֶּשִׁהִגּיַﬠ ִלְמקוֹם ִישּׁוּב‬ , 40 ‫קה‬.‫ְלתוָֹכהּ ֶלֱאֹכל ְוִליֹשׁן‬ ‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשֵׁיּשׁ לוֹ ְפַּנאי ַלֲﬠשׂוֹת ֻסָכּה ִמָשָּׁﬠה ֶשִׁהִגּיַﬠ ַל ִיּשּׁוּב ַﬠד ְשַׁﬠת ָהֲאִכיָלהקו ְוַהֵשָּׁנה ֶשׁל עוְֹבֵרי‬ ‫ ְדַּה ְינוּ ֶשִׁאם הוּא ְמַהֵלּ ַבּיּוֹם ְוָלן ַבַּלּ ְיָלה ְבּ ִישּׁוּבקז ְוֵישׁ ְפַּנאי ַלֲﬠשׂוֹת ֻסָכּה ִמֶשִּׁהִגּיַﬠ ַלִיּשּׁוּב ַﬠד ֵﬠת‬,‫ְדָּרִכים ַכּיּוֵֹצא בּוֹ‬ ‫ָהֲאִכיָלה ְוַהֵשָּׁנה ֶשׁל עוְֹבֵרי ְדָּרִכים ַהְמַּהְלִּכים ַבּיּוֹם ְוָלִנין ַבּ ִיּשּׁוּב וְּמַמֲה ִרין ֶלֱאֹכל ְוִליֹשׁן ִבְּתִחַלּת ַהַלּ ְיָלה ְבִּﬠ ְנָין ֶשׁיּוְּכלוּ‬ ,‫ ֲאָבל ִאם ִה ִגּיַﬠ ַל ִיּשּׁוּב ָסמוּ ְלֵﬠת ָהֹאֶכלקח אוֹ ְלֵﬠת ַהֵשָּׁנה ֶשׁל עוְֹבֵרי ְדָּרִכים ַכּיּוֵֹצא בּוֹ‬.‫ָלקוּם ַבַּהְשָׁכָּמה ֵליֵל ְלַד ְרָכּם‬ ‫ְבִּﬠ ְנָין ֶשִׁאם ַיְט ִריַח ַלֲﬠשׂוֹת ֻסָכּה ֹקֶדם ֵﬠת ָהֲאִכיָלה ְוַהֵשָּׁנה ֶשׁל עוְֹבֵרי ְדָּרִכים ַכּיּוֵֹצא בּוֹ ִיְהֶיה לוֹ ִﬠכּוּב ְבַּד ְרכּוֹ ֶשׁלּ ֹא‬ ‫ וֻּמָתּר לוֹ ֶלֱאֹכל ְוִליֹשׁן ַבַּבּ ִית‬,‫יוַּכל ֵליֵל ְלָמָחר ַבַּהְשָׁכָּמה ְלַד ְרכּוֹ – ֵאינוֹ ָצ ִרי ִלְטֹרַח ְוַלֲﬠשׂוֹת ֻסָכּה‬. ‫ ֶשֵׁאינוֹ ָצ ִרי ִלְטֹרַח‬,‫ְוֵאין ָצ ִרי לוַֹמר ֶשִׁאם ֵאינוֹ רוֶֹצה ְלִהְתַﬠֵכּב ְכָּלל ַבּ ִיּשּׁוּבקט ַרק ֶלֱאֹכל ְוִליֹשׁן וְּלַמֵהר ֵליֵל ְלַד ְרכּוֹ‬ ‫ ִמָכּל ָמקוֹם ֵאינוֹ‬42,‫ ַוֲאִפלּוּ ִאם הוּא הוֵֹל ִלְדַבר ָה ְרשׁוּת‬41.‫ ֵכּיָון ֶשֵׁמֲּחַמת ֶזה ִיְהֶיה לוֹ ִﬠכּוּב ְבַּד ְרכּוֹ‬,‫ְוַלֲﬠשׂוֹת ֻסָכּה‬ ‫ וְּכֵשׁם ֶשׁהוּא ַמ ִנּיַח ֶאת ֵבּיתוֹ‬,‫ְמֻחָיּב ָלדוּר ַבֻּסָּכּה ִבְּקִביעוּת ְיֵמי ַהַחג יוֵֹתר ִמַמּה ֶשּׁהוּא ָדּר ִבְּקִביעוּת ְבֵּביתוֹ ָכּל ַהָשָּׁנה‬ ‫קי וְּכֵשׁם ֶשְׁבָּכל ַהָשָּׁנה ְכֶּשׁהוּא ַבֶּדֶּר ִלְפָﬠִמים ֵאינוֹ‬, ‫ְבָּכל ַהָשָּׁנה ְוהוֵֹל ַלֶדֶּר – ָכּ ֻמָתּר לוֹ ְלַה ִנּיַח ֻסָכּתוֹ ְוֵליֵל ַלֶדֶּר‬ ‫אוֵֹכל ְבּתוֹ ַהַבּ ִית ְכֵּדי ֶשׁלּ ֹא ִיְהֶיה לוֹ ִﬠכּוּב ְבַּד ְרכּוֹ – ָכּ ֻמָתּר לוֹ ֶלֱאֹכל ְוִליֹשׁן חוּץ ַלֻסָּכּה ִמְפֵּני ִאחוּר ַדּ ְרכּוֹ‬: ‫קיב‬,‫ ֵכּיָון ֶשִׁמּן ַהִדּין ֵהם ַחָיִּבים ַלֲﬠשׂוֹת ָשׁם ֻסָכּה‬,‫יז אוָֹתן ַההוְֹלִכים ַלְכָּפ ִרים ִלְתֹבַּﬠ חוֹבוֵֹתיֶהםקיא ְוָל ִנים ָשׁם ַבְּכָּפר‬ ,‫ ָלֵכן ִאם ֵאיָנן עוִֹשׂים ָשׁם ֻסָכּה – ָאסוּר ָלֶהם ֶלֱאֹכל ְוִליֹשׁן ָשׁם‬,‫ֵכּיָון ֶשֵׁהם שׁוִֹהים וִּמְתַﬠְכִּבים ַה ְרֵבּה ְבָּכל ְכָּפר וְּכָפר‬ ‫קיג‬:‫וְּצ ִריִכין ֵהם ָלשׁוּב ְלָבֵתּיֶהם ְבָּכל ַלְיָלה ֶלֱאֹכל ְוִליֹשׁן ַבֻּסָּכּה‬ 18 The above [laws] apply to a person who travels for his own mundane affairs.

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Shulchan Aruch: Chapter 640 - Individuals who are Exempt from Dwelli...

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https://www.chabad.org/library/article_cdo/aid/3385693/jewish/Shulcha...

When, by contrast, one travels to [fulfill] a mitzvah43 — e.g., to meet his Torah teacher,44 to redeem captives, or the like — and he reaches a settlement before he performs the mitzvah, he is not required to take the trouble to build a sukkah. [Moreover,] even if there is an existing sukkah there, if it is not readily accessible to him he does not have to take the trouble and seek after it, but is permitted to eat and sleep in a house. [The rationale is that] whenever a person is not in his own home and is preoccupied with the mitzvah and how it should be carried out, he is considered as being occupied with the performance of a mitzvah. And whenever one is involved in the performance of one mitzvah, he does not have to seek out another mitzvah while he is occupied in the performance of the first.45 Though he can fulfill both mitzvos without delaying or hindering the mitzvah which he is occupied with, the Torah exempted him from taking the trouble to seek out a different mitzvah, as explained in sec. 38[:7]. When, by contrast, no trouble is involved in seeking out a sukkah, such as when there is an accessible sukkah at hand, he is obligated to enter it to eat and sleep. If he cannot eat and sleep as well in a sukkah as he could in a house and thus will be weary on the following day for lack of sleep and will not be able to carry out the mitzvah appropriately, he is exempt from sleeping in the sukkah. ‫ אוֹ ְלִפְדיוֹן‬44,‫ ְכּגוֹן ְלַהְקִבּיל ְפֵּני ַרבּוֹקטו‬43,‫קיד‬,‫ ֲאָבל ִמי ֶשׁהוֵֹל ִלְדַבר ִמְצָוה‬,‫יח ְוָכל ֶזה ְבִּמי ֶשׁהוֵֹל ִלְדַבר ָה ְרשׁוּת‬ ‫ ַוֲאִפלּוּ ִאם‬.‫קיז ְוִהִגּיַﬠ ַל ִיּשּׁוּב ְבּעוֹד ֶשׁלּ ֹא ָﬠָשׂה ִמְצָותוֹקיח – ֵאינוֹ ָצ ִרי ִלְטֹרַח ְוַלֲﬠשׂוֹת ֻסָכּה‬,‫ְשׁבוּ ִייםקטז ְוַכיּוֵֹצא ָבֶּזה‬ ,‫קכ וֻּמָתּר לוֹ ֶלֱאֹכל ְוִליֹשׁן ַבַּבּ ִית‬,‫ ִאם ֵאיָנהּ ְמז ֶֻמֶּנת ְלָפָניו – ֵאינוֹ ָצ ִרי ִלְטֹרַחקיט ְוַלֲח ֹזר ַאֲחֶריָה‬,‫ֵישׁ ָשׁם ֻסָכּה ְבּנוָּיה‬ ‫ ְוָכל ָהעוֵֹסק‬,‫ֶשָׁכּל ְזַמן ֶשֵׁאינוֹ ְבֵּביתוֹ ְוהוּא ָטרוּד ְבַּמֲחֶשֶׁבת ַהִמְּצָוה וְּבִתקּוֶּניָהקכא – ֲהֵרי ֶזה ִנְקָרא עוֵֹסק ְבִּמְצָוה‬ ‫ ְוַאף ַﬠל ִפּי ֶשֶׁאְפָשׁר לוֹ‬45.‫ ֵאין ָצ ִרי ִלְטֹרַח וְּלַחֵזּר ַאַחר ִמְצָוה ַאֶחֶרת ְבּעוֹד ֶשׁהוּא עוֵֹסק ְבִּמְצָוה זוֹ‬,‫ְבִּמְצָוהקכב ַאַחת‬ ‫ ִמָכּל ָמקוֹם ַהתּוָֹרה ְפָּטַרתּוּ ִמִלְּטֹרַח וְּלַחֵזּר ַאַחר ִמְצָוה‬,‫ְלַקֵיּם ְשֵׁתּי ַהִמְּצוֹת ְבִּלי שׁוּם ִשׁהוּי ְוִﬠכּוּב ְלַהִמְּצָוה ֶשׁעוֵֹסק ָבּהּ‬ ‫קכד‬.‫ַאֶחֶרתקכג ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ל"ח‬ ‫קכה‬.‫ ְכּגוֹן ֶשֵׁיּשׁ ֻסָכּה ְמז ֶֻמֶּנת ְלָפָניו – ַחָיּב ִלְכ ֹנס ְלתוָֹכהּ ֶלֱאֹכל ְוִליֹשׁן‬,‫ֲאָבל ִאם ֵאינוֹ ָצ ִרי ִלְטֹרַח וְּלַחֵזּר ַאַחר ֻסָכּה‬ ‫ְוִאם ֵאינוֹ ָיכוֹל ֶלֱאֹכל ְוִליֹשׁן ָכּל ָכּ ְבּטוֹב ַבֻּסָּכּה ְכּמוֹ ַבַּבּ ִית ְו ִיְהֶיה ָיֵגַﬠ ְלָמָחר ֵמֲחַמת ְמ ִניַﬠת ַהֵשָּׁנה ְול ֹא יוַּכל ַלֲﬠֹסק‬ ‫קכו‬:‫ַבִּמְּצָוה ָכָּראוּי – ָפּטוּר ִמִלּיֹשׁן ַבֻּסָּכּה‬ 19 A city’s day-guards, i.e., those who patrol the city limits all day long to protect it from attacking troops,46 are exempt from [the mitzvah of] sukkah throughout the day,16 and may eat outside a sukkah. Even if there is a sukkah ready for them, they are not required to enter it to eat if doing so will [even temporarily] prevent them from guarding. At night they are obligated [to observe the mitzvah of] sukkah, for at that time they are not guarding the city. If they are on guard at night, but not by day, they are exempt [from the mitzvah of sukkah] at night but are obligated by day. – 46,‫קכז ְדַּה ְינוּ ָכּל ַהיּוֹם ֵהן ְמַהְלִּכין ְסִביב ָהִﬠירקכח ְלָשְׁמָרהּ ִמְגָּיסוֹת ַהָבּאוֹת ָﬠֶליָהקכט‬,‫יט שׁוְֹמֵרי ָהִﬠיר ַבּיּוֹם‬ ‫ ַוֲאִפלּוּ ִאם ֵישׁ ָשׁם ֻסָכּה מוֶּכֶנת – ֵאיָנם ְצ ִריִכים ִלְכ ֹנס‬,‫ וֻּמָתּר ָלֶהם ֶלֱאֹכל חוּץ ַלֻסָּכּה‬16,‫ְפּטוּ ִרין ִמן ַהֻסָּכּה ָכּל ַהיּוֹם‬ ‫ ֶשָׁאז ֵאיָנן שׁוְֹמ ִרים ֶאת‬,‫קל ֲאָבל ַחָיִּבים ַבֻּסָּכּה ַבַּלּ ְיָלה‬,‫ְלתוָֹכהּ ֶלֱאֹכל ִאם הוּא ְבִּﬠ ְנָין ֶשַׁﬠל ְיֵדי ֵכּן ִיְתַבְּטּלוּ ִמְשִּׁמיָרָתן‬ ‫קלא‬:‫ ְוִאם ֵהם שׁוְֹמ ִרים ַבַּלּ ְיָלה ְול ֹא ַבּיּוֹם – ְפּטוּ ִרים ַבַּלּ ְיָלה ְוַחָיִּבים ַבּיּוֹם‬.‫ָהִﬠיר‬ 20 People who guard gardens and orchards and remain there by day and by night are exempt from [the mitzvah of] sukkah16 both by day and by night. Even if they remain in one place throughout all the days of the festival, they are not required to

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build a sukkah there, because if a guard makes a sukkah in one place, a thief will know that the guard has a fixed place and will attempt to steal from another place. Thus the sukkah makes his guarding worthless. [Now,] the Torah has obligated him to build a sukkah [to serve him as a dwelling place] only to the extent that his home is his dwelling place. Since [this person] would leave his home to protect himself from financial loss, he is not required to dwell in the sukkah when doing so would cause him financial loss. If, however, a person is guarding a grainheap, in which instance he is able to guard the entire grainheap while remaining in his fixed place, he is obligated to make himself a sukkah at his fixed place, for this will not entail any loss. Though this sukkah will be distant from the city, and thus he will not be able to bring all of the utensils that he uses at home, this does not exempt him from [the obligation to dwell in] the sukkah,47 because this inconvenience does not arise from the sukkah. Even if he would not build a sukkah here, [while guarding the grainheap,] he would likewise not use [all] the utensils in his home. ‫ ְוַאף ַﬠל‬.‫ ֵבּין ַבּיּוֹם ֵבּין ַבַּלּ ְיָלה‬16‫כ שׁוְֹמֵרי ִגּנּוֹת וַּפ ְרֵדִּסיםקלב ֶשֵׁהן ְקבוִּﬠין ָשׁםקלג ַבּיּוֹם וַּבַלּ ְיָלה – ְפּטוּ ִרין ִמן ַהֻסָּכּה‬ ‫ ְלִפי ֶשִׁאם‬,‫ִפּי ֶשֵׁהן ְקבוִּﬠין ְבָּמקוֹם ֶאָחד ָכּל ְיֵמי ַהַחג – ַאף ַﬠל ִפּי ֵכן ֵאין ְמַח ְיִּבין אוֹתוֹ ַלֲﬠשׂוֹת ֻסָכּה ַבָּמּקוֹם ַההוּא‬ ‫קלד ְו ִנְמָצא ֶשַׁﬠל‬,‫ַיֲﬠֶשׂה ַהשּׁוֵֹמר ֻסָכּה ְבָּמקוֹם ֶאָחד ֵיַדע ַהַגָּנּב ֶשֵׁיּשׁ לוֹ ַלשּׁוֵֹמר ָמקוֹם ָקבוַּﬠ ְוָיבוֹא ְו ִיְג ֹנב ִמָמּקוֹם ַאֵחר‬ ‫ ְוֶזה ֶשַׁמּ ִנּיַח ִדּיַרת ֵבּיתוֹ ִבְּשִׁביל‬,‫ ְוַהתּוָֹרה ל ֹא ִח ְיָּבה ַלֲﬠשׂוֹת ֻסָכּה ֶאָלּא ְכּמוֹ ֶשָׁדּר ְבֵּביתוֹ‬,‫ְיֵדי ַהֻסָּכּה ֵאין ְשִׁמיָרתוֹ ְכּלוּם‬ ‫ ֶשַׁﬠל ְיֵדי ֶזה ַיִגּיַﬠ לוֹ ֶהְפֵסד ְלָממוֹנוֹ‬,‫ְשִׁמיַרת ָממוֹנוֹ ֵמֶהְפֵסד – ֵאין ְמַח ְיִּבין אוֹתוֹ ֵליֵשׁב ַבֻּסָּכּה‬. ‫ ֶשָׁיּכוֹל ִלְשֹׁמר ָכּל ַהְכּ ִרי ִמְמּקוֹם ְקִביָﬠתוֹ – ַחָיּב ַלֲﬠשׂוֹת לוֹ ֻסָכּה ִבְּמקוֹם‬,‫ֲאָבל ִאם ָהָיה שׁוֵֹמר ְכּ ִרי ֶשׁל ְתּבוָּאה‬ ‫ ַאף ַﬠל ִפּי ֶשֻׁסָּכּה זוֹ ִתְּהֶיה ְרחוָֹקה ִמן ָהִﬠיר ְבִּﬠ ְנָין ֶשִׁאי ֶאְפָשׁר‬, ‫קלה ֵכּיָון ֶשׁלּ ֹא ַיִגּיַﬠ לוֹ שׁוּם ֶהְפֵסד ַﬠל ְיֵדי ָכּ‬,‫ְקִביָﬠתוֹ‬ ‫ ֶשֲׁהֵרי‬,‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשְׁמּ ִניָﬠה זוֹ ֵאיָנהּ ֵמֲחַמת ַהֻסָּכּה‬,‫לוֹ ְלָהִביא ְלָשׁם ָכּל ְכֵּלי ַתְּשִׁמישׁוֹ ֶשׁהוּא ִמְשַׁתֵּמּשׁ ָבֶּהן ְבֵּביתוֹ‬ 47,‫קלו‬: ‫ ְלָכ ֵאינוֹ ִנְפָטר ִמן ַהֻסָּכּה ִבְּשִׁביל ָכּ‬,‫ַאף ִאם ל ֹא ַיֲﬠֶשׂה ְבָּכאן ֻסָכּה ל ֹא ִיְשַׁתֵּמּשׁ ִבְּכֵלי ַתְּשִׁמישׁוֹ ֶשְׁבֵּביתוֹ‬ 21 Similar [laws apply] with regard to people who sit in stores throughout the day. Even if they live outside the city, far from their stores in the city, they are obligated to build a sukkah near their stores to eat. It is forbidden for them to eat inside the store. If they cannot make a sukkah near the store, they must return home to eat within the sukkah.48 ‫ ֲאִפלּוּ ִאם ָדּ ִרים חוּץ ָלִﬠיר ָרחוֹק ִמן ֲחנֻיּוֵֹתיֶהם ֶשְׁבּתוֹ ָהִﬠיר – ַאף ַﬠל ִפּי ֵכן‬,‫כא ְוֵכן אוָֹתן ַהיּוְֹשִׁבין ַבֲּחנוּת ָכּל ַהיּוֹם‬ ‫קלז ְוִאם ִאי ֶאְפָשׁר ָלֶהם ַלֲﬠשׂוֹת ֻסָכּה‬.‫ ְוָאסוּר ָלֶהם ֶלֱאֹכל ְבּתוֹ ַהֲחנוּת‬,‫ַחָיִּבים ַלֲﬠשׂוֹת ֻסָכּה ֵאֶצל ֲחנֻיּוֵֹתיֶהם ֶלֱאֹכל ָשׁם‬ 48,‫קלח‬:‫ֵאֶצל ַהֲחנוּת – ְצ ִריִכים ָלשׁוּב ְלָבֵתּיֶהם ֶלֱאֹכל ַבֻּסָּכּה‬ 22 If Jews are hired by a non-Jew on Sukkos to make [kosher] wine in his vineyard, they are exempt from [the mitzvah of] sukkah both by day and by night, because they are required to guard the wine at all times from being touched by the nonJew.49 [Different rules apply] if there is no need for them to guard [the wine] continuously; for example, the wine was already made in a kosher manner and was placed in the non-Jew’s courtyard, in which instance a Jew need not sit there and guard it at all times. It is sufficient merely for him to dwell in this courtyard, as stated in Yoreh Deah, sec. 131.50 In such a situation he must make a sukkah in this courtyard, and dwell in it throughout all the days of the festival. ‫כב ִיְשׂ ְרֵאִלים ַהְשּׂכוּ ִרים ֵאֶצל ָנְכ ִרי ְבַּחג ַהֻסּכּוֹת ַלֲﬠשׂוֹת ְבּתוֹ ַכּ ְרמוֹ ֶאת ֵיינוֹ – ְפּטוּ ִרין ִמן ַהֻסָּכּה ֵבּין ַבּיּוֹם וֵּבין‬ 49,‫קלט‬.‫ ְלִפי ֶשֵׁהן ְצ ִריִכים ִלְשֹׁמר ָתִּמיד ֶאת ַהַיִּין ִמַמַּגּע ָנְכ ִרי‬,‫ַבַּלּ ְיָלה‬

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‫‪https://www.chabad.org/library/article_cdo/aid/3385693/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 640 - Individuals who are Exempt from Dwelli...‬‬

‫ֲאָבל ִאם הוּא ְבִּﬠ ְנָין ֶשֵׁאין ָצ ִרי ִלְשֹׁמר ָתִּמיד‪ְ ,‬כּגוֹן ֶשַׁהַיּ ִין ְכָּבר ַנֲﬠָשׂה ְבֶּהְכֵשׁר וֻּמָנּח ַבֲּחֵצרוֹקמ ֶשׁל ַהָנְּכ ִרי‪ֶ ,‬שֵׁאין‬ ‫ַהִיְּשָׂרֵאל ָצ ִרי ִלְהיוֹת יוֵֹשׁב וְּמַשֵׁמּר ָתִּמיד‪ֶ ,‬אָלּא ְכֶּשַׁה ִיְּשָׂרֵאל ָדּר ְבָּחֵצר זוֹ ֶשַׁהַיּ ִין ְבּתוֹכוֹ ַדּי ְבָּכ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבּיוֶֹרה‬ ‫‪ֵ:‬דָﬠה ְבִּסיָמן קל"א‪,‬קמא‪ 50,‬וְּלָכ ַחָיּב הוּא ַלֲﬠשׂוֹת ֻסָכּה ְבָּחֵצר זוֹ ְוָלדוּר ְבּתוָֹכהּ ָכּל ְיֵמי ַהַחג‬

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Shulchan Aruch: Chapter 641 - Blessing Shehecheyanu is Not Recited ov...

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Shulchan Aruch: Chapter 641 - Blessing Shehecheyanu is Not Recited over Construction of a Sukkah By Rabbi Schneur Zalman of Liadi

SECTION 641 The Blessing Shehecheyanu is Not Recited over the Construction of a Sukkah. (1–2) ‫סימן תרמא ֶשֵׁאין ְמָב ְרִכין ֶשֶׁהֱחָינוּ ַﬠל ֲﬠִשַׂיּת ַהֻסָּכּה וּבוֹ ב' ְסִﬠיִפים‬: 1 Whether one constructs a sukkah for himself, so that he himself can dwell in it during the festival, or for others, so that they can dwell in it during the festival, he should not recite a blessing over its construction;1 i.e., he does not recite a berachah blessing Him “Who sanctified us with His commandments and commanded us to build a sukkah,” as is done when one performs all the other mitzvos.2 [The rationale is] that constructing the sukkah is not the consummation of the mitzvah,3 for the core of the mitzvah is to dwell in [the sukkah] during the festival. Nevertheless, it would seem appropriate to recite the blessing Shehecheyanu when constructing the sukkah if one is making it for oneself,4 for this is a mitzvah that presents itself periodically. Likewise, if one is constructing the sukkah for someone else, it would seem appropriate for the owner of the sukkah, who will dwell in it during the festival, to recite the blessing Shehecheyanu at the time of its construction. For in essence, this blessing was ordained to mark the joy experienced at the performance of a mitzvah that is infrequent but presents itself periodically, and the one who primarily experiences this joy is the owner of the sukkah, not the person building it. However, we do not recite the blessing Shehecheyanu at the time of construction at all, even if one builds a sukkah for himself. [The rationale:] We rely on the blessing Shehecheyanu that we recite during Kiddush5 on the [first] night of Yom-Tov that [is recited] because of the mitzvah of sanctifying the festival, which is also a mitzvah that comes [only] periodically.6 The one blessing covers both requirements.7 1,‫א ֵבּין ְלַﬠְצמוֹ ֶשֵׁיֵּשׁב ָבּהּ הוּא ַﬠְצמוֹ ַבַּחג וֵּבין ַלֲאֵח ִריםב ֶשֵׁיְּשׁבוּ ָבּהּ ַבַּחג – ֵאינוֹ ְמָבֵר ַﬠל ֲﬠִשָׂיּתוֹ‬,‫א ָהעוֶֹשׂה ֻסָכּה‬ ‫ ְלִפי‬2,‫ְדַּה ְינוּ ֶשֵׁאינוֹ ְמָבֵר "ֲאֶשׁר ִקְדָּשׁנוּ ְבִּמְצוָֹתיו ְוִצָוּנוּ ַלֲﬠשׂוֹת ֻסָכּה"ג ְכּמוֹ ֶשְׁמָּב ְרִכים ַﬠל ֲﬠִשַׂיּת ְשָׁאר ָכּל ַהִמְּצוֹת‬ ‫ ֶשִׁﬠַקּר ַהִמְּצָוה הוּא ֵליֵשׁב ָבּהּ ַבַּחג‬3,‫ד‬,‫ֶשֲׁﬠִשָׂיָּתהּ ֵאיָנהּ ְגַּמר ַהִמְּצָוה‬. ‫ו ְוִאם‬.‫ ֶשֲׁהֵרי ִהיא ִמְצָוה ַהָבָּאה ִמְזַּמן ִלְזַמן‬4,‫ה‬,‫ֲאָבל "ֶשֶׁהֱחָינוּ" ָהָיה ָראוּי ְלָבֵר ִבְּשַׁﬠת ֲﬠִשָׂיּה ִאם עוֶֹשׂה אוָֹתהּ ְלַﬠְצמוֹ‬ ‫ ֶשִׁﬠַקּר ַהְבָּרָכה‬,‫עוֶֹשׂה אוָֹתהּ ַלֲאֵח ִרים – ָהָיה ָראוּי ֶשַׁבַּﬠל ַהֻסָּכּהז ֶשֵׁיֵּשׁב ָבּהּ ַבַּחג ְיָבֵר "ֶשֶׁהֱחָינוּ" ִבְּשַׁﬠת ֲﬠִשָׂיָּתהּ‬ ‫ ְוִﬠַקּר ַהִשְּׂמָחה ִהיא ְלַבַﬠל ַהֻסָּכּה ְול ֹא‬,‫ִנַתְּקָּנה ַﬠל ַהִשְּׂמָחה ֶשֵׁיּשׁ ָלָאָדם ִמן ַהִמְּצָוהח ֶשֵׁאיָנהּ ְתִּדיָרה וָּבָאה ִמְזַּמן ִלְזַמן‬ ‫ט‬.‫ְלָהעוֶֹשׂה ַהֻסָּכּה‬ ‫ ְלִפי ֶשָׁאנוּ סוְֹמִכין ַﬠל ִבּ ְרַכּת‬,‫ֲאָבל ֵאין ָאנוּ ְמָב ְרִכין ְכָּלל "ֶשֶׁהֱחָינוּ" ִבְּשַׁﬠת ֲﬠִשָׂיּה ֲאִפלּוּ ִאם עוֶֹשׂה ֻסָכּה ְלַﬠְצמוֹ‬ ‫ ֶשְׁבֵּליל יוֹם טוֹב ִבְּשִׁביל ִמְצַות ִקדּוּשׁ ַהיּוֹם ֶשִׁהיא ַגּם ֵכּן ִמְצָוה ַהָבָּאה ִמְזַּמן‬5,‫"ֶשֶׁהֱחָינוּ" ֶשׁאוְֹמ ִרים ְבִּקדּוּשׁ ַהיּוֹםי‬ 12/20/2020, 1:09 PM

Shulchan Aruch: Chapter 641 - Blessing Shehecheyanu is Not Recited ov...

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7,‫יב‬:‫ וְּבָרָכה ַאַחת עוָֹלה ְלָכאן וְּלָכאן‬6,‫יא‬,‫ִלְזַמן‬ 2 When does the above8 apply? When one recites Kiddush in the sukkah. If, however, on the night of Yom-Tov, one made Kiddush inside his home, reciting the blessing Shehecheyanu in his home does not enable him to fulfill the obligation to recite it for the mitzvah of dwelling in the sukkah.9 Therefore when he enters the sukkah to eat one of the other meals of the festival, he must recite the blessing Shehecheyanu, after10 reciting the blessing leishev basukkah, even if the sukkah is not his.11 ‫ ֲאָבל ִאם ְבֵּליל יוֹם טוֹב ִקֵדּשׁ ְבּתוֹ ַהַבִּית – ֵאינוֹ יוֵֹצא‬,‫ ְכֶּשְׁמַּקֵדּשׁ ִקדּוּשׁ ַהיּוֹם ְבּתוֹ ַהֻסָּכּה‬8?‫ב ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים‬ ‫ וְּלִפיָכ ְכֶּשׁ ִיָּכֵּנס ַלֻסָּכּה ֶלֱאֹכל‬,‫ ִבְּבָרָכה זוֹ ֶשׁאוֵֹמר ַבַּבִּית‬9,‫ְבִּב ְרַכּת "ֶשֶׁהֱחָינוּ" ֶשָׁצּ ִרי ְלָבֵר ַﬠל ִמְצַות ְיִשׁיַבת ַהֻסָּכּהיג‬ ‫טו ֲאִפלּוּ ֵאין ַהֻסָּכּה‬,"‫ ִבּ ְרַכּת "ֵליֵשׁב ַבֻּסָּכּה‬10‫ְסעוָּדה ַאֶחֶרת ִמְשָּׁאר ְסעוּדוֹת ַהַחג – ָצ ִרי ְלָבֵר "ֶשֶׁהֱחָינוּ"יד ַאַחר‬ 11,‫טז‬:‫ֶשׁלּוֹ‬

12/20/2020, 1:09 PM

Shulchan Aruch: Chapter 642 - Laws that Apply when First Night [of S...

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Shulchan Aruch: Chapter 642 - Laws that Apply when First Night [of Sukkos] Falls on Shabbos By Rabbi Schneur Zalman of Liadi

SECTION 642 The Laws that Apply when the First Night [of Sukkos] Falls on Shabbos. (1–2) ‫סימן תרמב ִדּין ַל ְיָלה ִראשׁוָֹנה ֶשָׁחָלה ְבַּשָׁבּת וּבוֹ ב' ְסִﬠיִפים‬: 1 When the first night of Sukkos1 falls on Shabbos, the sheliach tzibbur recites the one blessing that summarizes the seven blessings of Shemoneh Esreh. In it he mentions the Shabbos, but not the festival,2 for the reason given in sec. 268[:14]. ‫ וַּמְזִכּיר ָבּהּ‬,‫ ִלְהיוֹת ְבַּשָׁבּת – אוֵֹמר ַהְשִּׁליַח ִצבּוּר ְבַּﬠ ְרִבית ְבָּרָכה ַאַחת ֵמֵﬠין ֶשַׁבע‬1‫א ִאם ָחל יוֹם ִראשׁוֹן ֶשׁל ֻסכּוֹת‬ ‫ב ַﬠֵיּן ָשׁם‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן רס"ח‬2,‫א‬,‫ַשָׁבּת ְוֵאינוֹ ַמְזִכּיר ָבּהּ יוֹם טוֹב‬: 2 When the first night [of Sukkos] falls on Shabbos, the Maaravis hymns3 are not recited. [Instead,] the Maaravis of the first night are recited on the second night. ‫ה‬:‫ד וְּבֵליל ֵשׁ ִני אוְֹמ ִרים "ַמֲﬠָרִבית" ֶשׁל ֵליל ִראשׁוֹן‬,‫ ְבֵּליל ִראשׁוֹן ֶשָׁחל ְבַּשָׁבּת‬3,‫ב ֵאין אוְֹמ ִרים "ַמֲﬠָרִבית"ג‬

12/20/2020, 1:10 PM

Shulchan Aruch: Chapter 643 - Order of Kiddush - Texts & Writings

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Shulchan Aruch: Chapter 643 - Order of Kiddush By Rabbi Schneur Zalman of Liadi

SECTION 643 The Order of Kiddush. (1–5) ‫סימן תרמג ֵסֶדר ַהִקּדּוּשׁ וּבוֹ ה' ְסִﬠיִפים‬: 1 [This is] the sequence [of the blessings] when reciting Kiddush on the first night of Sukkos.1 First, one recites a blessing over the wine,2 then one recites the blessing that sanctifies the festival,3 then the blessing leishev basukkah,4 and then the blessing Shehecheyanu.5 [The blessing sanctifying the festival precedes the blessing leishev basukkah] because the day must [obviously] be sanctified before one is obligated [to dwell in] a sukkah. [The blessing Shehecheyanu is recited last,] because it relates to the previously-mentioned sanctification of the day and also to the mitzvah of the sukkah,6 as explained in sec. 641[:1]. ‫ ְוַאַחר ָכּ ְיָבֵר‬3,‫ג‬,‫ ְוַאַחר ָכּ אוֵֹמר ִקדּוּשׁ ַהיּוֹם‬2,‫ ַבְּתִּחָלּה ְמָבֵר ַﬠל ַהַיּ ִין‬1,‫ב‬,‫א ֵסֶדר ַהִקּדּוּשׁא ְבֵּליל א' ֶשׁל ֻסכּוֹת‬ ‫ה ְוַאַחר ָכּ ְמָבֵר‬,‫ ֶשֲׁהֵרי ַﬠל ָכּ ְרֲח ָצ ִרי ַהיּוֹם ְלִהְתַקֵדּשׁ ְתִּחָלּה ֹקֶדם ֶשׁ ִיְּתַחֵיּב ְבֻּסָכּה‬4,‫ד‬,"‫"ֵליֵשׁב ַבֻּסָּכּה‬ ‫ח‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תרמ"א‬6,‫ז‬,‫ ְלִפי ֶשְׁבָּרָכה זוֹ חוֶֹזֶרת ַﬠל ִקדּוּשׁ ַהיּוֹם ְוַﬠל ִמְצַות ֻסָכּה‬,‫ ָבַּאֲחרוָֹנה‬5,‫"ֶשֶׁהֱחָינוּ"ו‬ ‫ַﬠֵיּן ָשׁם‬: 2 It is customary not to make a point of standing while [reciting] Kiddush;7 it is recited even while one is seated. Moreover, even the blessing leishev basukkah may be recited while sitting. Now, all of the blessings that were ordained over the performance of the mitzvos are recited before one fulfills them.8 It would thus be appropriate to recite the blessing leishev basukkah before one sits down to eat, for sitting down [to eat] constitutes the mitzvah, as it is written,9 “And you shall dwell10 in sukkos.” The mitzvah is not that one should actually sit, for ‫[ תשבו‬in that verse] means “you shall dwell,”11 as in the verse,12 “And you dwelt11 (‫ )ותשבו‬in Kadesh for many days.” Nevertheless, it is proper to recite the blessing only when it is evident that one is abiding [in the sukkah] more than momentarily. This is evident when one actually sits; taking a seat shows that one intends to remain there for some time. When, by contrast, a person stands, it is not evident that he intends to remain [in the sukkah] more than momentarily, for he may take his leave at any time. Thus, since the core of the mitzvah is to remain [in the sukkah] in more than a transient manner, it would be appropriate to recite the blessing before one [does this], i.e. before one sits. Nonetheless, since the essence of the mitzvah over which we recite the blessing is eating — for if a person sits in a sukkah and does not eat, he should not recite a blessing, as explained in sec. 639[:12] — we are concerned only that the blessing [over the sukkah] should be recited before one eats, for this is the essence of the mitzvah over which the blessing is recited, and not before remaining

12/20/2020, 1:11 PM

Shulchan Aruch: Chapter 643 - Order of Kiddush - Texts & Writings

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[in the sukkah] in more than a transient manner. For [the latter instance] alone, i.e., when one does not eat, is not the essence of the mitzvah over which a blessing is recited.13 ‫ט ְוַאף ִבּ ְרַכּת "ֵליֵשׁב ַבֻּסָּכּה" אוְֹמ ִרים‬,‫ ֶאָלּא ְמַקְדִּשׁין ֲאִפלּוּ ְמיָֻשּׁב‬7‫ב ְונוֲֹהִגים ֶשֵׁאין ְמַדְקְדִּקים ַלֲﬠֹמד ִבְּשַׁﬠת ַהִקּדּוּשׁ‬ ‫י‬.‫ֲאִפלּוּ ְמיָֻשּׁב‬ ‫יב‬,‫ ְוָהָיה ָנכוֹן ְלָבֵר "ֵליֵשׁב ַבֻּסָּכּה" ֹקֶדם ֶשֵׁיֵּשׁב ֶלֱאֹכל‬8,‫יא‬,‫ְוַאף ַﬠל ִפּי ֶשָׁכּל ַהִמְּצווֹת ְמָבֵר ֲﬠֵליֶהם עוֵֹבר ַלֲﬠִשָׂיָּתן‬ "‫טו ֶשׁ"ֵתְּשׁבוּ‬,‫ ְוַאף ַﬠל ִפּי ֶשֵׁאין ִמְצָוה ְכָּלל ֵליֵשׁב ַמָמּשׁ‬10,"‫ "ַבֻּסֹּכּת ֵתְּשׁבוּ‬9,‫יג ֶשֶׁנֱּאַמריד‬,‫ֶשַׁה ְיִשׁיָבה ִהיא ַהִמְּצָוה‬ ‫ ִמָכּל ָמקוֹם ֵאין ְלָבֵר ֶאָלּא ְבָּשָׁﬠה ֶשׁ ִנָּכּר‬,"‫ ְבָקֵדשׁ ָיִמים ַרִבּים‬11‫ "ַוֵתְּשׁבוּ‬12,‫ ְכּמוֹ ֶשֶׁנֱּאַמריז‬11,‫טז‬,‫הוּא ָלשׁוֹן ִתְּתַﬠְכּבוּ‬ ‫ ֲאָבל ָכּל ֶשׁעוֵֹמד ֵאין ִנָכּר ְכָּלל‬,‫ ֶשָׁבֶּזה ַמ ְרֶאה ַﬠְצמוֹ ֶשׁרוֶֹצה ְלִהְתַﬠֵכּב ָשׁם‬,‫ ְדַּה ְינוּ ִבּיִשׁיָבה ַמָמּשׁ‬,‫ָהַﬠָכָּבה ְוַהְקִּביעוּת‬ ‫יח‬.‫ָהַﬠָכָּבה ְוַהְקִּביעוּת ֶשֶׁאְפָשׁר ֶשֵׁתֶּכף ַיֲח ֹזר ְוֵיֵצא‬ ‫יט ֶאָלּא‬,‫ ְדַּה ְינוּ ֹקֶדם ַה ְיִשׁיָבה‬,‫ְוֵכיָון ֶשִׁﬠַקּר ַהִמְּצָוה ִהיא ָהַﬠָכָּבה ְוַהְקִּביעוּת ָהָיה ָראוּי ְלָבֵר ֹקֶדם ָהַﬠָכָּבה ְוַהְקִּביעוּת‬ ‫כ ֶשֲׁהֵרי ִאם יוֵֹשׁב ַבֻּסָּכּה ְוֵאינוֹ אוֵֹכל ֵאינוֹ ְמָבֵר ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ֶשְׁלִּפי ֶשִׁﬠַקּר ַהִמְּצָוה ֶשָׁאנוּ ְמָב ְרִכין ָﬠֶליָה ִהיא ָהֲאִכיָלה‬ ‫כב‬,‫כא ְלִפיָכ ֵאין ָאנוּ חוְֹשִׁשׁין ֶאָלּא ְלַהְקִדּים ַהְבָּרָכה ְלָהֲאִכיָלה ֶשִׁהיא ִﬠַקּר ַהִמְּצָוה ֶשָׁﬠֶליָה ְמָב ְרִכין‬,‫ְבִּסיָמן תרל"ט‬ 13:‫ ְלִפי ֶשִׁהיא ְלַבָדּהּ ְבּל ֹא ֲאִכיָלה ֵאיָנהּ ִﬠַקּר ַהִמְּצָוה ֶשָׁﬠֶליָה ְמָב ְרִכין‬,‫ֲאָבל ל ֹא ְלַהְקִדּיָמהּ ִלְפֵני ַה ְיִשׁיָבה ְוַהְקִּביעוּת‬ 3 All of the above applies on the night of Yom-Tov or on Friday night, when one sanctifies the day [by reciting Kiddush], and hence the blessing over the sukkah immediately follows the blessing sanctifying the day. It does not apply at the meals [eaten] on the other [days of] Sukkos, nor even at the morning meals eaten on Shabbos and Yom-Tov [before which] one recites a blessing over a cup [of wine]. At those times, since one is not reciting a blessing sanctifying the day,14 one should not recite the blessing leishev basukkah before drinking the cup [of wine],15 in order that it should be recited directly before eating, for this is the essence of the mitzvah over which the blessing is being recited. ‫ ֲאָבל‬,‫ג ְוָכל ֶזהכג ְבֵּליל יוֹם טוֹב אוֹ ְבֵּליל ַשָׁבּת ֶשֵׁיּשׁ ָבֶּהן ִקדּוּשׁ ַהיּוֹם ְלָכ הוּא סוֵֹמ ִבּ ְרַכּת ַהֻסָּכּה ְלִקדּוּשׁ ַהיּוֹם‬ – 14‫ ֵכּיָון ֶשֵׁאינוֹ אוֵֹמר ִקדּוּשׁ ַהיּוֹם‬,‫ ֲאִפלּוּ ִבְּסעוַּדת ַשָׁבּת ְויוֹם טוֹב ַשֲׁח ִרית ֶשְׁמָּבֵר ַﬠל ַהכּוֹס‬,‫ִבְּשָׁאר ְסעוּדוֹת ַהַחג‬ ‫ ְלִפי ֶשָׁצּ ִרי ִלְסֹמ ְבָּרָכה זוֹ ְלָהֲאִכיָלה ֶשִׁהיא ִﬠַקּר ַהִמְּצָוה ֶשָׁﬠֶליָה‬15,‫ֵאינוֹ אוֵֹמר "ֵליֵשׁב ַבֻּסָּכּה" ֹקֶדם ְשִׁתַיּת ַהכּוֹס‬ ‫כד‬:‫ְמָב ְרִכין‬ 4 According to the law it would be appropriate to recite this blessing before the blessing HaMotzi, since the obligation to recite this blessing applies as soon as one sits down to eat. Therefore it would be fitting to recite it before the blessing HaMotzi, which he is not required to recite until he desires to partake [of the bread]. Nevertheless, it has become universal custom to recite this blessing after the blessing HaMotzi, because the blessing HaMotzi marks the beginning of the meal, and people at large saw it fitting to begin the meal before reciting the blessing over the sukkah, because that blessing is recited only at the time of a meal. The blessing over the sukkah is not considered an interruption between the blessing HaMotzi and eating, because this blessing is an integral necessity for the meal, and whenever an activity is necessary for a meal, it is not considered an interruption, as explained in sec. 167[:9]. ‫כה ֶשֲׁהֵרי חוַֹבת ְבָּרָכה זוֹ ָחל ָﬠָליו ִמְתִּחָלּה ִמָיּד ֶשֵׁיֵּשׁב‬,"‫ד וִּמן ַהִדּין ָהָיה ָראוּי ְלָבֵר ְבָּרָכה זוֹ ֹקֶדם ִבּ ְרַכּת "ַהמּוִֹציא‬ ‫כו‬.‫ֶלֱאֹכל ְוָראוּי ְלַהְקִדּיָמהּ ְלִב ְרַכּת ַהמּוִֹציא ֶשֵׁאיָנהּ חוָֹבה ָﬠָליו ַﬠד ֶשׁרוֶֹצה ִלְטֹעם‬ ,‫כז ְלִפי ֶשִׁבּ ְרַכּת "ַהמּוִֹציא" ִהיא ַהְתָחַלת ַהְסּעוָּדה‬,"‫וִּמָכּל ָמקוֹם נוֲֹהִגים ָהעוָֹלם ְלָבֵר ְבָּרָכה זוֹ ַאַחר ִבּ ְרַכּת "ַהמּוִֹציא‬

12/20/2020, 1:11 PM

Shulchan Aruch: Chapter 643 - Order of Kiddush - Texts & Writings

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https://www.chabad.org/library/article_cdo/aid/3385697/jewish/Shulcha...

‫כח ְוֵאין ִבּ ְרַכּת‬,‫ ְלִפי ֶשֵׁאין ְמָב ְרִכין ִבּ ְרַכּת ַהֻסָּכּה ֶאָלּא ִבְּשַׁﬠת ְסעוָּדה‬,‫ְוָראוּ ָהעוָֹלם ְלַהְתִחיל ִבְּסעוָּדה ֹקֶדם ִבּ ְרַכּת ַהֻסָּכּה‬ ‫ ֵכּיָון ֶשְׁבָּרָכה זוֹ ִהיא ִמָצּ ְרֵכי ַהְסּעוָּדהכט ְוָכל ֶשׁהוּא ְלֹצֶר‬,‫ַהֻסָּכּה ֲחשׁוָּבה ֶהְפֵסק ֵבּין ִבּ ְרַכּת "ַהמּוִֹציא" ָלֲאִכיָלה‬ ‫ל‬:[‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן קס"]ז‬,‫ַהְסּעוָּדה ֵאינוֹ ָחשׁוּב ֶהְפֵסק‬ 5 If one did not recite the blessing Shehecheyanu on the first night [of Yom-Tov] and remembered the next day, he should recite it when he remembers,16 even though he will not be reciting it over a cup of wine.17 If he does not remember on the following day and also forgets [when reciting Kiddush] on the second night, and remembers during one of the other days of the festival, he should recite the blessing whenever he remembers. For one may compensate for [the failure to recite] the blessing Shehecheyanu throughout the seven days [of the festival], as explained in sec. 473[:2], with regard to Pesach. On Sukkos, however, the blessing Shehecheyanu must be recited in the sukkah,18 in order that the blessing should fulfill one’s obligation to relate it to the sukkah as well,19 as explained in sec. 641[:1-2]. ‫ ְוִאם‬17,‫לב‬.‫ ֲאִפלּוּ ֶשׁלּ ֹא ַﬠל ַהכּוֹס‬16,‫ה ִאם ל ֹא ֵבַּר "ֶשֶׁהֱחָינוּ" ְבֵּליל ָה ִראשׁוֹן ְו ִנְזַכּר ְלָמָחר – אוֵֹמר ְבָּשָׁﬠה ֶשׁ ִנְּזָכּרלא‬ ,‫ ְו ִנְזַכּר ְבֶּאָחד ִמְשָּׁאר ְיֵמי ַהַחג – ְיָבֵר ֵאיָמַתי ֶשִׁנְּזָכּר‬,"‫ ְוַגם ְבֵּליל ֵשׁ ִני ָשַׁכח ְול ֹא ֵבַּר "ֶשֶׁהֱחָינוּ‬,‫ל ֹא ִנְזַכּר ְלָמָחר‬ ‫ ֶאָלּא ֶשְׁבַּחג ַהֻסּכּוֹת‬,‫לג ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן תע"גלד ְלִﬠ ְנַין ֶפַּסח‬,‫ֶשִׁבּ ְרַכּת "ֶשֶׁהֱחָינוּ" ֵישׁ ָלהּ ַתְּשׁלוִּמין ָכּל ִשְׁבָﬠה‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬19,‫ ְכֵּדי ִלְפֹטר ַגּם ֶאת ַהֻסָּכּה‬18,‫ְכֶּשׁהוּא ְמָבֵר "ֶשֶׁהֱחָינוּ" – ָצ ִרי ְלָבֵר תּוֹ ַהֻסָּכּה‬ ‫לה‬:‫תרמ"א‬

12/20/2020, 1:11 PM

Shulchan Aruch: Chapter 644 - [Mitzvah to Dwell in a Sukkah] - Texts...

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https://www.chabad.org/library/article_cdo/aid/3385698/jewish/Shulcha...

Shulchan Aruch: Chapter 644 - [Mitzvah to Dwell in a Sukkah] By Rabbi Schneur Zalman of Liadi

SECTION 644 The [The Mitzvah to Dwell in a Sukkah]. (1) ‫סימן תרמד ֵסֶדר ַהֵלּל ָכּל ְיֵמי ַהַחג וּבוֹ ָסִﬠיף ֶאָחד‬: 1 After the sheliach tzibbur repeats the morning Shemoneh Esreh, we take [in hand] the lulav and the other species in order to fulfill the positive Scriptural commandment,1 “And you shall take for yourselves on the first day....”2 [Before observing this commandment,] we recite the blessings Al Netilas Lulav and Shehecheyanu. The manner in which the lulav is taken, the blessings recited, and the naanuim,3 will be described in sec. 651.4 It is a positive mitzvah of Rabbinic origin to recite the whole of Hallel on all eight days of the festival because each day is considered as a Yom-Tov in its own right, for the sacrifices offered on each day are different from those of all the other days. On Pesach, by contrast, since the sacrifices offered on all the days of the festival are the same, the Sages ordained that the complete Hallel should be recited only on the first day.5 All the principles governing [the recitation of] Hallel, its laws, and the days on which Hallel is completed, have already been explained in sec. 488[:2-4] and 422.6 [The hymn] E-l Na LeOlam Tuaratz is not recited among the liturgical hymns of the first day of Sukkos.7 ‫ ֶשֶׁנֱּאַמרב "וְּלַקְחֶתּם‬1,‫א ַאַחר ֶשָׁחַזר ְשִׁליַח ִצבּוּר ְתִּפַלּת ַהַשַּׁחר – נוְֹטִלין ַהלּוָּלב וִּמיָניוא ְלַקֵיּם ִמְצַות ֲﬠֵשׂה ֶשׁל תּוָֹרה‬ ‫ – ִיְתָבֵּאר‬3‫ד ְוֵסֶדר ְנִטיָלתוֹ וִּב ְרכוָֹתיו ְו ִנְﬠנוּעוֹ‬."‫ וְּמָב ְרִכין "ַﬠל ְנִטיַלת לוָּלב"ג ְו"ֶשֶׁהֱחָינוּ‬2,"'‫ָלֶכם ַבּיּוֹם ָה ִראשׁוֹן וגו‬ 4,‫ה‬.‫ְבִּסיָמן תרנ"א‬ ‫ח‬,‫ז ְלִפי ֶשָׁכּל יוֹם ָויוֹם ֶנְחָשׁב ְליוֹם טוֹב ִבְּפֵני ַﬠְצמוֹ‬,‫וִּמְצַות ֲﬠֵשׂה ִמִדְּבֵרי סוְֹפ ִריםו ִלְגֹמר ַהַהֵלּל ָכּל ְשׁמוַֹנת ְיֵמי ַהַחג‬ ‫ ְלִפיָכ ל ֹא ִתְּקּנוּ‬,‫ ַמה ֶשֵּׁאין ֵכּן ְבֶּפַסח ֶשָׁכּל ָק ְרָבּנוֹת ֶשׁל ָכּל ַהָיִּמים ֵהן ָשׁ ִוין‬,‫ֵכּיָון ֶשָׁחלוּק ְבָּק ְרְבּנוָֹתיו ִמְשָּׁאר ָיִמים‬ ‫ ְוָכל ִמְשַׁפּט ַהַהֵלּל ְוִהְלכוָֹתיו ְוָיִמים ֶשׁגּוְֹמ ִרין אוֹתוֹ – ְכָּבר ִנְתָבֵּאר ְבִּסיָמן‬5,‫ט‬.‫ִלְגֹמר ַהַהֵלּל ֶאָלּא ְבּיוֹם ִראשׁוֹן ִבְּלַבד‬ 6,‫יא‬.[‫י ַﬠֵיּן ָשׁם וְּבִסיָמן תכ"]ב‬,‫תפ"ח‬ 7,‫יב‬:‫ְוֵאין אוְֹמ ִרים "ֵאל ָנא ְלעוָֹלם ָתֳּﬠַרץ" ַבִּפּיּוִּטים ֶשׁל יוֹם ִראשׁוֹן ֶשׁל ֻסכּוֹת‬

12/20/2020, 1:11 PM

Laws of Sukkah - Addendum - Summaries of Selected Sections of The ...

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Laws of Sukkah - Addendum - Summaries of Selected Sections of The Laws of Sukkah By Rabbi Schneur Zalman of Liadi

As noted in the Publisher’s Foreword, the following summaries do not pretend to embrace all the practical directives that must be mastered if one is to rest assured that his sukkah is in fact kosher. Summary of Section 626 (a) S’chach must be put in place for the purpose of shade. If it is put in place for other reasons, e.g., to create a dwelling or a storehouse, it is invalid (subsection 1). (b) The s’chach must be positioned under the open sky, not under an invalid covering such as a tree or overhanging balcony. If it is placed under an invalid covering, the shade from the invalid covering disqualifies the shade produced by the s’chach directly beneath it (subsection 2). (c) A sukkah is invalid if its s’chach casts a shadow over less than half of its floor area (subsection 3). (d) If valid s’chach is mixed with invalid material, there are situations in which it would be considered acceptable. However, there are many factors involved. Hence if a person finds it necessary to construct a sukkah in such a manner, he should consult a competent Rabbinic authority with regard to the particulars. (e) There is a general principle that applies with regard to s’chach. The Torah states, “Make the Sukkos festival for yourself.” Implied is that the s’chach of a sukkah must be made. We may not use something that was initially invalid for s’chach, but which later became suitable as a matter of course, for the initial act of making, which was invalid, is not considered “making” at all (subsection 16). (f) It is permitted to make a sukkah in a house below a roof from which the shingles were removed with the intent of making a sukkah, even if the wood or the beams on which the shingles had been resting remain. Indeed, the beams themselves can be considered as part of the s’chach. The reason that this is not considered as a contradiction to the above principle is that one performed an action and removed the shingles with the intent of making a sukkah for shade. Hence it is considered as if he performed an action with regard to the wood or the beams themselves and prepared them for the sake of the sukkah (subsection 17). (g) If, however, a building was initially constructed with beams that were fixed in place as part of the structure, but they were never covered with roofing material, they are invalid for use as s’chach, and indeed can disqualify valid s’chach (subsection 12). (h) If s’chach is disqualified by an external factor – e.g., one constructed his sukkah under the roof of a house and, after placing s’chach upon it as required by law,

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removed the roof of the house that was above the sukkah – itis valid, even though no action was taken with the s’chach itself to make it valid (subsection 17). (i) When one is making a sukkah under a hinged roof that can be opened and closed at will, he must be careful to put the s’chach in place while the roof is open. Since it is already on hinges, opening it is not considered as an act of sufficient importance to validate s’chach placed upon it previously (subsection 19). (j) Such a retractable roof fits the halachic definition of an entrance and may be closed and opened on Shabbos and the festivals. Doing so does not involve the forbidden labors of destroying or building (subsection 20). (k) When the retractable roof is closed, one must be careful not to sit under it with the intent of fulfilling the mitzvah of the sukkah, for at that time the sukkah is not valid and one does not fulfill his obligation by dwelling in it (subsection 21). Summary of Section 627 (a) One is required to dwell directly under the s’chach, with no other shelter (ohel) intervening.The term ohel is used only for a structure that is at least ten handbreadths above the ground. Even if it has no walls, it is placed in that category and it is forbidden to dwell under it (subsection 1). (b) Any roof that is a handbreadth wide and ten handbreadths above the ground is defined as an ohel (subsection 2). (c) Stringency is sometimes required even when a canopy within a sukkah does not have a roof that is a handbreadth wide; for example, a canopy that hangs down from its horizontal beam, and within three handbreadths of that beam it spreads out on either side, creating a horizontal span of a handbreadth. The rationale is that any space of less than three handbreadths is governed by the principle of lavud, so that the entire space is considered as if on the same level (subsection 3). (d) Decorative objects may be hung in a sukkah, whether on the walls or under the s’chach, even though they are invalid as s’chach. Even a four-handbreadth piece of such fabric does not disqualify the sukkah. It is even permitted to sit directly below such decorative hangings, because they are subordinate to the s’chach, provided they are within four handbreadths of it.If they are lower than four handbreadths from the s’chach, they are not considered as subordinate to it and they disqualify the sukkah, as is the case with other materials that are invalid as s’chach (subsection 4). The above leniencies do not apply if an object is hung under the s’chach for purposes other than decorating the sukkah (subsection 6). (e) Material that is invalid as s’chach does not disqualify a sukkah unless it measures four handbreadths or more (subsection 4). Summary of Section 628 (a) When one valid and sturdy sukkah is constructed on top of another, the lower sukkah is invalid by Scriptural decree. If the upper sukkah is either structurally or halachicallyunacceptable, the lower sukkah may be used if it is valid (subsection 1).

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(b) Invalid material disqualifies the valid s’chach below it only when the invalid material is inherently unsatisfactory; e.g., it is still connected to the ground or it is susceptible to contracting ritual impurity. When, however, the s’chach is inherently valid but is invalidated by an external factor – for example, by being situated more than 20 cubits above ground level – it does not disqualify the valid s’chach below it, for it is inherently suitable for use as s’chach for the lower sukkah (subsection 2). (c) A sukkah that cannot withstand ordinary land winds is invalid. This applies even when there is no wind at all. If the sukkah can withstand the winds common on land, it is valid even if it cannot withstand the winds common at sea (subsection 4). (d) A sukkah on a camel or on top of a tree is valid. One may not, however, climb up to it on Shabbos or on a festival, when it is forbidden to make use of any living creature or of any plant connected to the ground. We do not override even a shvus – whichwas ordained by the Sages – in order to enable the observance of the mitzvah of sukkah (subsection 5). (e) For several reasons, it is undesirable that the base of the sukkah be positioned on the ground, with its s’chach resting on a nearby tree (subsection 6-7). (f) The supports for the s’chach of a sukkah must be stationary, unless the entire sukkah is built on a movable base, such as on a camel, a ship, or a wagon (subsection 4, 8). (g) It is forbidden to make use of the appendages of a tree on Shabbos or on a festival (subsection 6). Hence one may not climb up to a sukkah using a ladder supported by a tree even if there is no problem in using the tree itself (subsection 9). Summary of Section 629 (a) To be valid for use as s’chach, a substance must: (i) have grown from the ground; (ii) be presently detached from the ground; and (iii) not be susceptible to ritual impurity. This excludes all kinds of foods, utensils, animal substances and metals (subsection 1). (b) Anything that was susceptible to ritual impurity even briefly may not be used for s’chach, even though later its status changed and it was no longer susceptible to ritual impurity. This category includes: (i) broken utensils, when the pieces are not large enough to be susceptible to ritual impurity; (ii) pieces of cloth that are so tattered that less than three fingerbreadths by three fingerbreadths remains; (iii) the detached handle of a utensil (subsection 2). (c) Any article that serves as a receptacle is considered a utensil and hence is unfit 12/20/2020, 1:12 PM

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for use as s’chach (subsection 3-4). (d) Natural fibers that have been processed to be used as fabric are invalid for use as s’chach (subsection 5). (e) Mats that were made to sit on or to lie on are invalid for use as s’chach. Those made for shade are acceptable (subsection 7). (f) An object that is susceptible to ritual impurity, such as a chair or a bench, should preferably not be used to hold the s’chach in place or to support it (subsection 11). After the fact, if one already supported the s’chach itself with something that is susceptible to ritual impurity, one may sit under it and discharge one’s obligation thereby (subsection 13). (g) The s’chach may be placed on beams or pegs which are placed on an object that is susceptible to ritual impurity. It is of no consequence that the object that supports the s’chach or holds it in place is supported by something that is invalid as s’chach (subsection 12). (h) All accessories to food – such as the straw of ears of grain, the twigs to which grapes are attached, and the branches to which dates are attached – are susceptible to ritual impurity. However, this applies only up to a certain length (subsection 15). (i) As mentioned at the outset, fruit and vegetables are not valid for use as s’chach. Moreover, they and their accessories can disqualify valid s’chach. Nevertheless, if branches with fruit were cut down for the express purpose of being used as s’chach, the accessories are not disqualified as s’chach (subsection 16). (j) Leaves that will dry, wither, and fall from a branch within seven days are considered from the outset as if they have already fallen, even though they have not yet dried. Hence, three handbreadths of such a covering, even if they are at the side of a sukkah, disqualifies the sukkah as empty space would (subsection 19). (k) Anything that is still growing in the ground may not be used as s’chach because it does not resemble “the remnants of the threshing floor and the winepress,” which have been detached from the ground (subsection 20). (l) Moreover, if one covered a sukkah with branches that were connected to the ground and then detached them, the s’chach is invalid. This is derived from the verse, “Make the Sukkos festival....” Implied is that one must make the sukkah, and not use something which was already made in an unacceptable manner. One may rectify this disqualifying factor by picking up the s’chach and putting it down again after it was detached from the ground (subsection 20). (m) The Sages forbade using the following materials as s’chach as an initial preference: (i) grasses with an unpleasant smell, which are invalid even though they are not edible and are not susceptible to ritual impurity; (ii) certain kinds of brambles whose leaves fall even when there is no wind. The rationale is that they may cause people to leave the sukkah. Nevertheless, if one

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transgressed and used them as s’chach, the sukkah is valid (subsection 21). (n) The Sages decreed that bundles of straw or bundles of wood may not be used for s’chach while they are bound together (subsection 22). If one transgressed and used a bundle as s’chach, he may untie it and thus render the s’chach valid, provided the bundle was placed there for the purpose of shade. This leniency is granted because bundles are deemed invalid only by Rabbinic ordinance, as explained above (subsection 28). (o) The Talmudic Sages decreed that boards that are four handbreadths wide or more may not be used as s’chach, because the ceilings of most homes were once made of such boards (subsection 29). Even if the boards are laid on their sides and the sides are less than four handbreadths wide, the boards should not be used as s’chach (subsection 30). (p) More recently, however, homes are sometimes roofed by boards that are less than three handbreadths wide. The medieval halachic authorities known as Rishonim therefore extended the above prohibition and ruled that a sukkah should be disqualified even if boards less than three handbreadths wide are used as s’chach (subsection 32). (q) In a pressing situation, where there are no alternative materials for s’chach, one may use boards even if they are more than four handbreadths wide (subsection 33). Summary of Section 631 (a) The shaded area of a sukkah floor must exceed the area exposed to sunlight (subsecs. 1-3). If a sukkah isconstructed in this manner, one may even dwell in the part of a sukkah in which the sunlight exceeds the shade, for this area is batel – insignificant and therefore nullified – vis-à-vis the majority of s’chach, under which the shade exceeds the sunlit area. Nevertheless, if the minority of s’chach, under which the sunlit area exceeds the shade, is as large as seven handbreadths by seven handbreadths, it is considered significant and one cannot fulfill one’s obligation by dwelling under it (subsection 4). (b) When s’chach is so thick that it prevents rain from entering, it is invalid, because the shelter then resembles a house (subsection 5). (c) If the s’chach was disordered, i.e., parts of it were on a higher level than others, the sukkah is valid, because the two levels of s’chach together are considered as a single covering of s’chach. If, however, the two levels are separated by three handbreadths or more, they do not combine and are not considered as a covering of s’chach at all (subsecs. 6-7). (d) Moreover, if the width of the higher level of s’chach meets at least the minimum requirement to be called a roof, a handbreadth by a handbreadth, and it is positioned exactly over a corresponding open space on the lower level, the sukkah is valid, even though there are more than three handbreadths between the two. We consider the s’chach on the higher level as if it had descended downward and was positioned in the empty space under it. The above applies provided the area of the empty space is at least the same as the

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area of the upper level of s’chach. If it was less than it, or if the higher level of s’chach was not positioned exactly over the empty space below it, but instead, were it to be lowered, part of it would touch the lower level of s’chach, the higher level is not considered as if it had come down to the lower level (subsection 7). (e) When canes of s’chach project outward behind the sukkah and two of the walls extend together with them, it is considered as if a new and valid sukkah was constructed, provided the following conditions are met: (i) these canes extend over the minimum area of a sukkah, which is seven handbreadths square; (ii) the shaded area on the floor under them exceeds the sunlit area; and (iii) there are now three walls – the middle wall and the two long walls that extend together with the canes. This is true even though the middle wall was not constructed with this intent, but to serve the main sukkah (subsection 8). (f) A similar law applies if a sukkah does not have a wall on its fourth side and the canes project outward on this open side. If the canes covering this addition extend over the minimum dimensions of a sukkah, this additional area is also considered as part of the sukkah and one may sit there even though it has only one wall (subsection 9). (g) Four handbreadths of invalid covering in one place in a large sukkah, or three handbreadths of such covering in a small sukkah (i.e., one that is only seven handbreadths square), is considered as a separate area and can disqualify the entire sukkah in certain situations (subsection 10). (h) When a sukkah is covered partly with valid s’chach and partly with materials that are invalid as s’chach, it is acceptable even if the valid s’chach is somewhat sparse, provided the length and the width of the area covered by valid s’chach are equivalent to the length and width of the area covered by invalid s’chach. One must, however, place a little additional valid s’chach to overlap the invalid s’chach (subsection 11). (i) When a structure is roofed with boards, the boards are unacceptable for use as s’chach regardless of their size, because they were put in place to create a dwelling, not for shade alone. To make such a structure acceptable as a sukkah, every alternate board must be removed and valid s’chach must be put in its place (subsection 12). Summary of Section 637 (a) A person who did not build a sukkah before the festival, whether unintentionally or intentionally, should build one during Chol HaMoed (subsection 1). (b) It is permitted to leave one sukkah and dwell in another. There is no requirement to dwell in the same sukkah for all seven days (subsection 2). (c) The Torah states, “Make the Sukkos festival for yourself,” implying that the sukkah must be “your own” and not your friend’s. One may, however, fulfill his

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obligation with a borrowed sukkah. Since he enters it with permission, it is considered as his (subsection 3). (d) Although a sukkah must be one’s own, a stolen sukkah is acceptable after the event in certain circumstances (subsections 4-9). Initially, however, one should not use a sukkah constructed on another’s property. If one did, no blessing should be recited when such a sukkah is used (subsection 11). (e) One should initially not build his sukkah on another’s land without his consent, for the owner could possibly object to having a dwelling erected on his property in such a way (subsection 10). (f) Similarly, a sukkah should preferably not be constructed on land belonging to people at large, such as a public place or thoroughfare (subsection 11). Summary of Section 638 (a) It is forbidden to derive benefit from the s’chach of a sukkah. Since it is used for a mitzvah, holiness rests upon it. This prohibition applies throughout the entire festival and applies even if the sukkah collapses (subsection 1). (b) According to Rabbinic decree, this prohibition also applies to the walls of the sukkah (subsection 2). Thus it is forbidden to take a sliver of wood from the walls or s’chach for use as a toothpick or the like. It is, however, permitted to use and derive benefit from the walls in a manner that does not deprive them of the holiness of the sukkah. Thus one may place or hang objects on them, or smell them if they are made of fragrant wood (subsection 5). (c) Similarly, it is forbidden to make use of the decorations of the sukkah throughout the festival. This prohibition leads to a further restriction: It is forbidden to move them on Shabbos or Yom-Tov, even to protect them from rain or thieves (subsection 6). (d) One may, however, avert the latter restriction by stating in advance that he intends to make use of the decorations in the course of the festival. For that stipulation to be effective, he must say, “I will not refrain from making use of them throughout the time of bein hashmashos on all the eight days of the festival.” Thus, at the time the holiness of the sukkah would rest upon them – bein hashmashos, the twilight time with which the Yom-Tov begins – this holiness will not rest upon them at all and they are never considered as having been set aside for the mitzvah (subsection 7). If one does not use this exact wording, it is possible that the holiness of the mitzvah will rest on the decorations, despite his stipulation (subsection 8). (e) According to one authority, when valuable objects are used as decorations for a sukkah, it is considered as if an appropriate stipulation has been made concerning them, for this is one’s presumed intent. Nevertheless, an explicit stipulation should be made (subsection 11). (f) The leniency effected by such a stipulation applies only to the decorations, but not to the s’chach or the walls (subsection 12). (g) All of the above restrictions apply only after one has actually made use of the sukkah for the mitzvah. If one has not done so, even if he intended to do so and designated the walls and the s’chach for this purpose, they may still be used for

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mundane purposes (subsection 15). (h) After the festival the s’chach may be used for mundane purposes, though not in a manner that would be disrespectful to the mitzvah (subsection 17).

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Laws Regarding The Lulav - Texts & Writings

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‫ב" ה‬

By Rabbi Schneur Zalman of Liadi

Shulchan Aruch: Chapter 645 - Laws Relating to Lulav Shulchan Aruch: Chapter 646 - Laws Relating to Myrtle Shulchan Aruch: Chapter 647 - Laws Relating to Willow Shulchan Aruch: Chapter 648 - Factors that Disqualify an Esrog Shulchan Aruch: Chapter 649 - Factors that Disqualify Four Species Shulchan Aruch: Chapter 650 - Required Measure of Myrtle and Willow Twigs Shulchan Aruch: Chapter 651 - Law[s] Relating to Taking of Lulav and Blessing Recited

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Shulchan Aruch: Chapter 645 - Laws Relating to Lulav - Texts & Writings

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Shulchan Aruch: Chapter 645 - Laws Relating to Lulav By Rabbi Schneur Zalman of Liadi

SECTION 645 Laws Relating to the Lulav. (1–21) ‫סימן תרמה ִדּיֵני לוָּלב וּבוֹ כ"א ְסִﬠיִפים‬: 1. [It is written:] “And on the first day, you shall take for yourselves the fruit of a beautiful tree, fronds of a date-palm, a branch of a braided tree, and willows of the brook.”1 From the words “the fruit of a tree,”2 the Sages extrapolated3 that the verse alludes to a tree whose wood has the same flavor as its fruit. Which [species] is that? A citron (esrog), for its wood and its fruit share the same taste.4 3,‫ ֲחָכִמיםג‬3‫ ְוָד ְרשׁוּ‬1,‫ב‬,"'‫א "וְּלַקְחֶתּםא ָלֶכם ַבּיּוֹם ָה ִראשׁוֹן ְפּ ִרי ֵﬠץ ָהָדר ַכֹּפּת ְתָּמ ִרים ַוֲﬠַנף ֵﬠץ ָﬠֹבת ְוַﬠ ְרֵבי ָנַחל וגו‬ 4:‫ד ְוֵאיֶזה? ֶזה ֶאְתרוֹג ֶשַׁטַּﬠם ֵﬠצוֹ וִּפ ְריוֹ ָשֶׁוה‬,‫ – ֶשָׁהֵﬠץ ְכִּפ ְריוֹ ְבַּטַﬠם ָשֶׁוה‬2"‫"ְפּ ִרי ֵﬠץ‬ 2 The word “beautiful”5 implies that [this fruit] must be attractive6 and comely in its appearance and shape, as will be explained in sec. 648. And, since all of the four species7 appear in the same verse, they are likened to one another by a textual association,8 and the characteristics of one are also applied to the others. Hence all these Four Species must be attractive and comely in their appearance and shape, as will be explained. ‫ ְוַﬠל ֶדֶּר ֶשִׁיְּתָבֵּאר ְבִּסיָמן תרמ"ח‬,‫ ְו"ָהָדר" ְבָּתֳארוֹ וְּבִגדּוּלוֹ‬6,‫ה‬,‫ – ֶשׁ ִיְּהֶיה ָנֶאה‬5"‫ב "ָהָדר‬. ‫ ְלִפיָכ ָכּל ד' ִמי ִנים‬,‫ וְּלֵמִדין ֶזה ִמֶזּה‬8‫ ֵאלּוּ ְכּתוִּבים ְבָּפסוּק ֶאָחדו – ֲהֵרי ֻהְקּשׁוּ ֶזה ָלֶזה‬7‫וְּלִפי ֶשָׁכּל ַא ְרָבָּﬠה ִמי ִנים‬ ‫ ְוַﬠל ֶדֶּר ֶשִׁיְּתָבֵּאר‬,‫ֵאלּוּ ְצ ִריִכים ִלְהיוֹת ָנִאים וְּמֻהָדּ ִריםז ְבָּתֳאָרם וְּבִגדּוָּלם‬: 3 The term “fronds of a date-palm” denotes a lulav that grows on a date-palm.9 Since the Torah used the term [‫ — ַכֹּפּת ]ְתָּמ ִרים‬kapos [tmarim] — instead of the “leaves of a date-palm” (alei tmarim), we learn that the leaves must be such that can be brought together and bound together10 with the shidrah (the spine),11 because they are still pliable. [This concept is derived,] because vowel points12 are not written in the Torah, and the term ‫( ַכֹּפּת‬kapos) could be interpreted as if it was written ‫( ָכּפוּת‬kafus), meaning “bound.”13 If, however, the lulav remains on the date-palm until its leaves became as stiff as wood and they spread out and became separated from the spine, [difficulties arise]. The stiffer they become, the more do they spread away from the spine. If they have become so firm that they can no longer be bound together with the spine, [the lulav] is invalid.13 ‫ וִּמתּוֹ ֶשָׁכְּתָבה ַהתּוָֹרה ְלשׁוֹן "ַכֹּפּת" ְול ֹא ָכְּתָבה "ֲﬠֵלי‬9,‫ג "ַכֹּפּת ְתָּמ ִרים" – ֶזה לוָּלב ֶשׁהוּא ָגֵּדל ַﬠל ִאיָלן ֶשׁל ְתָּמ ִרים‬ 12/20/2020, 1:13 PM

Shulchan Aruch: Chapter 645 - Laws Relating to Lulav - Texts & Writings

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‫ ֵמֲחַמת ֶשֵׁהן ֲﬠַד ִין‬11,‫ ִﬠם ַהִשְּׁדָרהח‬10‫ ִמָכּאן ַאָתּה ָלֵמד ֶשָׁצּ ִרי ֶשִׁיְּהֶיה אוָֹתן ָﬠִלים ָה ְראוּ ִיין ְלָא ְגָדן ְוִלְכפּוָֹתן‬,"‫ְתָּמ ִרים‬ ‫ ֲאָבל ִאם ָשָׁהה ַהלּוָּלב ַﬠל ַהֶדֶּקל ַﬠד ֶשׁ ִנְּתַקשּׁוּ‬13,‫"ט‬.‫ וֵּפרוּשׁוֹ הוּא "ָכּפוּת‬12,‫ ֶשֲׁהֵרי ל ֹא ִנְכְתּבוּ ְנֻקדּוֹת ַבּתּוָֹרה‬,‫ַרִכּים‬ ,‫ ֶשֵׁכּן הוּא ַדּ ְרָכּן ֶשָׁכּל ַמה ֶשֵּׁהן מוִֹסיִפים ְלִהְתַקשּׁוֹת ֵהן ִמְתַרֲחִקים ֵמַהִשְּׁדָרה‬,‫ָﬠָליו ְכֵּﬠץ ְו ִנְתַרֲחקוּ ְו ִנְתָפּ ְרדוּ ֵמַהִשְּׁדָרה‬ 13,‫יא‬:‫ְוִאם ִנְתַקשּׁוּ ָכּל ָכּ ַﬠד ֶשִׁאי ֶאְפָשׁר ִלְכפּוָֹתן וְּלָאְגָדן ִﬠם ַהִשְּׁדָרהי – ֲהֵרי ֶזה ָפּסוּל‬ 4 If [the leaves] have not stiffened to that extent, [the lulav] is valid, even if when they are not bound together they would stand separate and apart from each other.13 [See fig. 19.] Indeed, [it is valid] even if they are not actually bound together,14 because the Torah required only that they be capable of being bound together, not that they actually be bound together — for [in fact] we do not read the term as‫ָכּפוּת‬ (kafus — “bound”), but as ‫( ַכּפּוֹת‬kapos — “fronds”). ‫ – ַאף ַﬠל ִפּי‬13‫ ַאף ַﬠל ִפּי ֶשָׁכּל ְזַמן ֶשֵׁאיָנן ְכּפוִּתין ֵהן עוְֹמִדין ְמֹפָרִדין וְּמֻרָחִקין ֶזה ִמֶזּה‬, ‫ד ֲאָבל ִאם ל ֹא ִנְתַקשּׁוּ ָכּל ָכּ‬ ‫ ֶשׁלּ ֹא ִהְקִפּיָדה תּוָֹרה ֶאָלּא ֶשׁ ְיֵּהא ָראוּי ִלְכפּוָֹתהּ ֲאָבל ל ֹא ֶשְׁיֵּהא ָכּפוּת‬14,‫יג‬,‫ֵכן הוּא ָכֵּשׁריב ֲאִפלּוּ ִאם ל ֹא ָכְּפתוּ ְכָּלל‬ ‫יד ֶשֲׁהֵרי ֵאין ָאנוּ קוֹ ִרין "ָכּפוּת" ֶאָלּא "ַכּפּוֹת‬,‫"ַמָמּשׁ‬:

Fig. 19: See sec. 645:4. 5 Nevertheless, the preferred way to perform the mitzvah is not to take a lulav whose leaves are separated from each other, even if they have not stiffened at all. [Indeed, a lulav should not be taken] even if its leaves have become somewhat detached from the point at which they are connected to the spine and hence have separated slightly — even though they are not [bent over and] hanging downward at all, but point upward together with the spine. ‫ ֶאָלּא ֶשֵׁמֲּחַמת‬,‫ ִמְצָוה ִמן ַהֻמְּבָחר ֶשׁלּ ֹא ִלֹטּל לוָּלב ֶשָׁﬠָליו ְפּרוּדוֹת ֶזה ִמֶזּהטו ֲאִפלּוּ ִאם ל ֹא ִנְתַקשּׁוּ ְכָּלל‬,‫ה וִּמָכּל ָמקוֹם‬ ‫ ַאף ַﬠל ִפּי ֶשֵׁאין ְתּלוּ ִיין ְלַמָטּה ְכָּלל ֶאָלּא ֵהן עוִֹלין ְלַמְﬠָלה‬,‫ֶשֶׁנֶּﬠְקרוּ ְמַﬠט ִבְּמקוֹם ִחבּוָּרם ַבִּשְּׁדָרה ִנְתָפּ ְרדוּ ֶזה ִמֶזּה ְמַﬠט‬ ‫טז‬:‫ִﬠם ַהִשְּׁדָרה‬ 6 If, by contrast, [the leaves] are hanging [downward] and do not point upward together with the spine unless they are bound together, this lulav is invalid according to Scriptural Law.15 [See fig. 20.] [This applies] even if the leaves were not entirely detached from the spine but remained connected to it slightly, and even if one bound them together with the spine, [because such a lulav] is not considered “beautiful.” 15,‫יח‬,‫ו ֲאָבל ִאם ֵהן ְתּלוּ ִיין ְוֵאיָנן עוִֹלין ִﬠם ַהִשְּׁדָרהיז ֶאָלּא ִאם ֵכּן אוְֹגִדין אוָֹתן ִﬠמּוֹ – ֲהֵרי לוָּלב ֶזה ָפּסוּל ִמן ַהתּוָֹרה‬ ‫ ַוֲאִפלּוּ ָאַגד אוָֹתן ִﬠם ַהִשְּׁדָרהכ – ֵאין ֶזה‬,‫ֲאִפלּוּ ִאם ל ֹא ֶנֶﬠְקרוּ ֶהָﬠִלים ְלַגְמֵרייט ֵמַהִשְּׁדָרה ֶאָלּא ֵהן ְמֻחָבּ ִרים ִﬠמּוֹ ְמַﬠט‬

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Shulchan Aruch: Chapter 645 - Laws Relating to Lulav - Texts & Writings

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‫כא‬:‫ִהדּוּר‬

Fig. 20: See sec. 645:6. 7 The factors explained above that disqualify [a lulav] because of its leaves do not apply unless they characterize the majority of the leaves. If a minority of the leaves were affected in this way, but the majority of the leaves remained connected to the spine and covered most of it in the manner to be explained,16 [the lulav] is valid, for everything depends on the majority.17 ‫כב ֲאָבל ִאם ִמעוּט ֶהָﬠִלין ַנֲﬠשׂוּ‬,‫ז ְפּסוִּלים ַהָלּלוּ ֶשֶׁבָּﬠִלין ֶשֵׁבַּא ְרנוּ – ֵאיָנן פּוְֹסִלין ֶאָלּא ִאם ֵכּן ֵהן ֹרב ֶהָﬠִלין ֶשׁל ַהלּוָּלב‬ ‫ ְלִפי‬,‫ – ֲהֵרי ֶזה ָכֵּשׁר‬16,‫ָכּ ְוֹרב ֶהָﬠִלין ִנְשֲׁארוּ ְמֻחָבּ ִרין ַבִּשְּׁדָרה וְּמַכִסּין ֶאת ֹרב ַהִשּׁ ְדָרהכג ְוַﬠל ֶדֶּר ֶשׁ ִיְּתָבֵּארכד‬ 17,:‫ֶשַׁהֹכּל הוֵֹל ַאַחר ָהֹרב‬ 8 [A lulav] is valid [even] if the spine itself was broken in the middle — not broken in two, but bent over [so that now it appears] as two because the upper part hangs downward. Nevertheless, it must be bound up at the point at which it is bent over so that its top will not be hanging downward. ‫ ְול ֹא ִנְשְׁבָּרה ְלַגְמֵרי ִלְשֵׁני ֲחָלִקים ֶאָלּא ִנְתַקְפָּלה ִלְשַׁנ ִים ֶשֵׁחֶלק ָהֶﬠְליוֹן ָתּלוּי‬,‫ח ִאם ַהִשְּׁדָרה ַﬠְצָמהּ ִנְשְׁבָּרה ְבֶּאְמָצִﬠיָתהּ‬ ‫כה‬:‫ וִּמָכּל ָמקוֹם ָצ ִרי ְלַאְגּדוֹ ָשׁם ִבְּמקוֹם ַהֵקֶּפל ֶשׁלּ ֹא ִיְהֶיה ר ֹאשׁוֹ ָתּלוּי ְלַמָטּה‬,‫ְלַמָטּה – ָכֵּשׁר‬ 9 The normal pattern of growth for the leaves of a lulav is as follows: As the leaves grow, they grow in pairs, one opposite the other on either side of the spine. Each leaf is in fact a double leaf, connected at the back and open at the front. If most of the leaves of a lulav become split in two along most of their length — i.e., most of the leaves of the lulav become split along the crease at the back and thus each leaf is divided in two for most of its length — this lulav is invalid, because it is not considered “beautiful.”13 Similarly, if [a lulav] naturally grew in such a way that most of its leaves were not double over most of their length, it is not valid. ‫ ְוָכל ָﬠֶלה‬,‫ ְכֶּשֵׁהן ְגֵּדִלים ְגֵּדִלים ְשַׁנ ִים ְשַׁנ ִים ֶזה ְלֻﬠַמּת ֶזה ִמְשֵּׁני ִצֵדּי ַהִשְּׁדָרה‬,‫ט ֶדֶּר ְבּ ִרַיּת ֶהָﬠִלין ֶשׁל לוָּלב ָכּ ִהיא‬ ‫כט‬,‫כו ְוִאם ֶנְחְלקוּכז ֹרב ֶהָﬠִליןכח ֶשׁל ַהלּוָּלב ִלְשַׁנ ִים ְבֹּרב ָא ְרָכּן‬,‫ ְוהוּא ָדּבוּק ִמַגּבּוֹ וָּפתוַּח ִמְלָּפָניו‬,‫ְוָﬠֶלה ָכּפוּל ִלְשַׁנִים‬ ‫ ְבִּﬠ ְנָין ֶשָׁכּל ָﬠֶלה ֵמֶהן ֶנְחַלק ְבֹּרב ָא ְרכּוֹ ִלְשַׁנִים – ֲהֵרי לוָּלב ֶזה‬,‫ְדַּה ְינוּ ֶשֹׁרב ֲﬠֵלי ַהלּוָּלב ִנְסְדּקוּ ִמַגָּבּן ִבְּמקוֹם ַהֵקֶּפל‬ ‫ ְוֵכן ִאם ִמְתִּחַלּת ְבּ ִרָיּתוֹלא ל ֹא ָהיוּ ֹרב ָﬠָליולב ְכּפוִּלים ִלְשַׁנִים ְבֹּרב ָא ְרָכּן – ֲהֵרי ֶזה‬13,‫ל‬.‫ ְלִפי ֶשֵׁאינוֹ ְמֻהָדּר‬,‫ָפּסוּל‬ ‫ָפּסוּל‬: 10 The above applies to all the leaves other than the topmost, middle leaf,18 which is the tallest of the leaves and is called “the head of the lulav.” This leaf is normally double, like the other leaves of the lulav. If it did not grow as a double leaf, [the lulav] is invalid, even if all the other leaves are double. So, too, [the lulav] is invalid if [this leaf] was double at the outset, and then became split over its entire length, i.e., from its tip until the place from which the leaves 12/20/2020, 1:13 PM

Shulchan Aruch: Chapter 645 - Laws Relating to Lulav - Texts & Writings

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emerge. (From this place downward, it is no longer called the “middle leaf”; it is the spine proper.) In the above instances involving the topmost leaf, the lulav is not disqualified because it is not considered “beautiful,” but because of the [interpretation of the verb in the above-quoted] verse: ‫“ — ולקחתם‬And you shall take.” From this word the Sages learned that [what is taken] should be perfect and complete.19 Now, the middle leaf is the essential component of the lulav, for it is seen at first glance, and it is normally double. Hence, if it is split in half, it is obvious and apparent that it is not “perfect and complete” in the place where it is split.20 ‫לג‬,‫ ֲאָבל ָﬠֶלה ָהֶﬠְליוֹן ָהֶאְמָצִﬠי ֶשׁהוּא ָגּבוַֹהּ ִמָכּל ֶהָﬠִלין‬18,‫י ְוָכל ֶזה ִבְּשָׁאר ֲﬠֵלי ַהלּוָּלב חוּץ ֵמָﬠֶלה ָהֶﬠְליוֹן ָהֶאְמָצִﬠי‬ – ‫לה ְוִאם ל ֹא ָהָיה ָכּפוּל ִמְתִּחַלּת ְבּ ִרָיּתוֹ‬,‫לד ְוֶדֶר ָﬠֶלה ֶזה ִלְהיוֹת ָכּפוּל ִכְּשָׁאר ֲﬠֵלי ַהלּוָּלב‬,‫ְוהוּא ִנְקָרא ר ֹאשׁ ַהלּוָּלב‬ ‫ ְוֵכן ִאם ָהָיה ָכּפוּל ִמְתִּחַלּת ְבּ ִרָיּתוֹ ְוַאַחר ָכּ ֶנְחַלק ִלְשַׁנִים‬.‫לו ֲאִפלּוּ ִאם ָכּל ֶהָﬠִלין חוּץ ִמֶזּה ֵהן ְכּפוִּלין‬,‫ֲהֵרי ֶזה ָפּסוּל‬ ‫ ְדַּה ְינוּ ֵמר ֹאשׁוֹ ַﬠד ָמקוֹם ֶשָׁﬠִלין יוְֹצִאין ִמָשּׁםלז )ֶשִׁמָּמּקוֹם ֶזה וְּלַמָטּה ֵאינוֹ ִנְקָרא ָﬠֶלה ָהֶאְמָצִﬠי ֶאָלּא גּוּף‬,‫ְבָּכל ָא ְרכּוֹ‬ ‫ַהִשּׁ ְדָרהלח( – ָפּסוּל‬. ‫ ְוָד ְרשׁוּ ֲחָכִמיםמ ְלִקיָחה‬,"‫לט ֶאָלּא ִמשּׁוּם ֶשֶׁנֱּאַמר "וְּלַקְחֶתּם‬,‫וְּפסוִּלים ֵאלּוּ ֶשֶׁבָּﬠֶלה ָהֶﬠְליוֹן ֵאינוֹ ִמשּׁוּם ִהדּוּר ַהלּוָּלב‬ ‫מב ְוַד ְרכּוֹ ִלְהיוֹת ָכּפוּל ְבָּכל‬,‫ ְוֶזה ֶהָﬠֶלה ֶשׁהוּא ִﬠַקּר ַהלּוָּלב ֶשָׁהָאָדם רוֶֹאה אוֹתוֹ ִבְּתִחַלּת ַהְשָׁקָפתוֹ‬19,‫מא‬,‫ַתָּמּה וְּשֵׁלָמה‬ 20:‫ ְוִאם הוּא ָחלוּק ִלְשַׁנ ִים – ֲהֵרי ִנָכּר ְו ִנ ְרֶאה ֶשֵׁאינוֹ ָתּם ְוָשֵׁלם ִבְּמקוֹם ַהֶסֶּדק‬,‫ַהלּוָּלִבין‬ 11 When does the above apply? When it is split along its entire length. If only part of it is split, [the lulav] is valid. All the above applies only after the fact21 or when one does not have another lulav; in such a case one does not have to recite the blessing over a lulav belonging to a friend on the first day of Sukkos. As the initial and preferred option,22 the optimal way of performing the mitzvah23 is to seek a lulav whose topmost leaf is not split at all, but which is double from its tip until the place [on the spine] from which the leaves emerge — for some authorities disqualify [a lulav] even if only a [small] part of this middle leaf is split. Though the halachah does not follow their opinion, it is desirable to respect it if possible. ‫מג ֲאָבל ִאם ל ֹא ֶנְחַלק ֶאָלּא ִמְקָצתוֹמד – ָכֵּשׁר‬,‫יא ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבֶּנְחַלק ְבָּכל ָא ְרכּוֹ‬. ‫ ֲאָבל‬,‫ אוֹ ֶשֵׁאין לוֹ לוָּלב ַאֵחר – ֵאינוֹ ָצ ִרי ְלָבֵר ַﬠל לוָּלב ֶשׁל ֲחֵברוֹ ְבּיוֹם א' ֶשׁל ֻסכּוֹת‬21,‫ְוָכל ֶזה ְבִּדיֲﬠַבד‬ ‫ ְלַחֵזּרמה ַאַחר לוָּלב ֶשׁלּ ֹא ֶנְחַלק ָﬠֶלה ָהֶﬠְליוֹן ֶשׁלּוֹ ְכָּלל ֶאָלּא הוּא ָכּפוּל ֵמר ֹאשׁוֹ ַﬠד‬23‫ ִמְצָוה ִמן ַהֻמְּבָחר‬22‫ְלַכְתִּחָלּה‬ ‫ ְוַאף ַﬠל ִפּי ֶשֵׁאין ֲהָלָכה‬,‫ ְלִפי ֶשֵׁיּשׁ פּוְֹסִלין ֲאִפלּוּ ִאם ל ֹא ֶנְחַלק ֶאָלּא ִמְקָצת ָﬠֶלה ֶזה ָהֶﬠְליוֹן‬,‫ָמקוֹם ֶשָׁﬠִלין יוְֹצִאין ִמָשּׁם‬ ‫מו‬:‫ ִמָכּל ָמקוֹם טוֹב ָלֹחשׁ ְלִדְבֵריֶהם ִאם ֶאְפָשׁר‬,‫ְכִּדְבֵריֶהם‬ 12 If the spine is split from below this topmost leaf, i.e., from the point the leaves emerge and downward, [the lulav] is invalid.24 This applies if the two sides of the crack become separated to the extent that they appear as two entities, for then the fault is apparent, and it is obvious that [the lulav] is not perfect and complete. ‫מח ִאם ִנְתַרֲחקוּ ְשֵׁני ִצֵדּי ַהֶסֶּדק‬,‫ ְדַּה ְינוּ ִמָמּקוֹם ֶשָׁﬠֶליָה יוְֹצִאים וְּלַמָטּה‬,‫יב ְוִאם ִנְסְדָּקה ַהִשְּׁדָרהמז ַתַּחת ָﬠֶלה ֶזה ָהֶﬠְליוֹן‬ ‫נ‬:‫ ְלִפי ֶשֶׁחְסרוֹנוֹ ִנ ְרֶאה ְו ִנָכּר ֶשֵׁאינוֹ ָתּם ְוָשֵׁלם‬24,‫מט‬,‫ֶזה ִמֶזּה ַﬠד ֶשֵׁיָּראוּ ִכְּשַׁנ ִים – ָפּסוּל‬ 13 A lulav normally grows in the following manner: After one leaf emerges from the spine, another emerges close by, at a distance of about two fingerbreadths. Similarly, many follow, one above the other, until the entire [lulav] is covered with leaves on both sides. If one side is entirely covered with leaves and the other side is bare, without leaves, [the lulav] is invalid, because it is not considered

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“beautiful.”20 ‫נא ְלַאַחר ֶשׁיּוֵֹצא ָﬠֶלה ֶאָחד ֵמַהִשְּׁדָרה ִמָיּד ְכִּשׁעוּר ְשֵׁתּי ֶאְצָבּעוֹת עוֶֹלה עוֹד ֶאָחד ְוֵכן‬:‫יג ֶדֶּר ִגּדּוּל ַהלּוָּלב ָכּ הוּא‬ ‫ ְוִאם ִמַצּד ֶאָחד הוּא ְמֻכֶסּה ֻכּלּוֹ ְבָּﬠִלין ְוַצד‬,‫ ְוֵכן ִמַצּד ַהֵשִּׁני‬,‫ַה ְרֵבּה ֶזה ַﬠל ַגֵּבּי ֶזה ַﬠד ֶשִׁמְּתַכֶּסּה ֻכּלּוֹ ְבָּﬠִליןנב ִמַצּד ֶאָחד‬ 20,‫נד‬:‫נג ְלִפי ֶשֵׁאינוֹ ְמֻהָדּר‬,‫ַהֵשּׁ ִני הוּא ָﬠֹרם ְבּל ֹא ָﬠִלין – ָפּסוּל‬ 14 Similarly, if [a lulav] does not have many leaves above each other, but on either side one leaf emerges from near the base [of the lulav] and ascends until its tip, [the lulav] is invalid, for this, too, is not considered “beautiful.”20 – ‫ ֶאָלּא ִמָכּל ַצד יוֵֹצא ָﬠֶלה ֶאָחד ְלַמָטּה ָסמוּ ְלִﬠָקּרוֹ ְועוֶֹלה ַﬠד ר ֹאשׁוֹ‬,‫יד ְוֵכן ִאם ֵאין לוֹ ָﬠִלין ַה ְרֵבּה ֶזה ַﬠל ַגֵּבּי ֶזה‬ 20,‫נו‬:‫נה ֶשַׁגּם ֶזה ֵאינוֹ ִהדּוּר‬,‫ָפּסוּל‬ 15 Similarly, [difficulties can arise] if [a lulav] has many leaves, but they do not [lie] on top of each other; [the base of] one leaf is so much lower [on the spine] than [the base of] the leaf above it that the [outer] leaf does not lie at all on the leaf [that should be covered by it].25 If the tip of the leaf [that is lower on the spine] reaches the base of the leaf that is higher than it and thus the entire spine of the lulav is covered with leaves, [the lulav] is valid. [See fig. 21.] If the tip of the [lower] leaf does not reach the base of the leaf [above it], [the lulav] is invalid,14 for this is not considered “beautiful.” [See fig. 22.] ‫ ְדַּה ְינוּ ֶשֵׁהן ְמֻרָחִקין ֶזה ְלַמְﬠָלה ִמֶזּה‬,‫טו ְוֵכן ִאם ָהיוּ לוֹ ַה ְרֵבּה ָﬠִלין ְול ֹא ָהיוּ ֻמָנִּחין ֶזה ַﬠל ַגֵּבּי ֶזה ֶאָלּא ֶזה ַתַּחת ֶזה‬ ‫ ִאם ר ֹאשׁ ָﬠֶלה ֶזה ַמִגּיַﬠ ְלִﬠַקּר ָﬠֶלה ֶזה‬25,‫ַה ְרֵבּה ְבִּﬠ ְנָין ֶשֵׁאין ָהֶﬠְליוֹן ֻמָנּח ְכָּלל ַﬠל ַגֵּבּי ַהַתְּחתּוֹן ֶשְׁלַּמָטּה ִמֶמּנּוּ‬ ‫ ֲאָבל ִאם ֵאין ר ֹאשׁוֹ ֶשׁל ֶזה ַמ ִגּיַﬠ ְלִﬠָקּרוֹ ֶשׁל‬,‫ֶשְׁלַּמְﬠָלה ִמֶמּנּוּ ַﬠד ֶשׁ ִנְּמָצא ָכּל ַהִשְּׁדָרה ֶשׁל לוָּלב ְמֻכָסּה ְבָּﬠִלין – ָכֵּשׁר‬ ‫נח‬:‫ ֶשֵׁאין ֶזה ִהדּוּר‬14,‫נז‬,‫ֶזה – ָפּסוּל‬

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Fig. 21: A valid lulav.

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Fig. 22: An invalid lulav.

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16 When the majority of the spine of a lulav or most of its leaves become dried out, [the lulav] is invalid, because it is not considered “beautiful.”14 What degree of dryness invalidates a lulav? Some authorities hold [that it must become so dry that] it crumbles when fingered by one’s nail. Others hold that once [the lulav] entirely loses its greenish color and becomes white, it is considered as dried out even if it will not crumble when touched with a nail, for this is a sign that all of its [natural] moisture has been drained. The halachah follows the latter opinion. Nevertheless, in a pressing situation — such as in these countries, where palm fronds are not common — one may rely on the first opinion (if it is impossible to find another lulav;26 see the gloss of Beis Yosef to sec. 649).27 14,‫סב‬.‫ ֶשֵׁאין ֶזה ִנְקָרא ִהדּוּר‬,‫טז לוָּלב ֶשָׁיְּבָשׁהנט ֹרב ִשְׁדָרתוֹס אוֹ ֶשָׁיְּבשׁוּ ֹרב ָﬠָליוסא – ָפּסוּל‬ ‫סה ְוֵישׁ אוְֹמ ִריםסו ִמֶשּׁ ִיְּכֶלה ָכּל‬.‫ְוַכָמּה ִשׁעוּר ְיֵבשׁוּת ַהפּוֵֹסלסג? ֵישׁ אוְֹמ ִריםסד ִמֶשּׁ ִנְּפָר ַבִּצֹּפֶּרן ְכֶּשְׁמַּמְשְׁמִשׁין בּוֹ‬ ‫ ְלִפי ֶשֶׁזּהוּ ִסיָמן ֶשָׁכָּלה‬,‫ ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ִנְפָר ַבִּצֹּפֶּרן‬,‫ַמ ְרֵאה ַי ְרקוּת ֶשׁבּוֹ ְוִהְלִבּינוּ ָפָּניו – ֲהֵרי הוּא ִנְקָרא ָיֵבשׁ‬ – ‫ ִבְּשַׁﬠת ַהְדָּחק ְכּגוֹן ִבְּמִדינוֹת ֵאלּוּ ֶשֵׁאין לוָּלִבין ְמצוּ ִיּין‬,‫סז וִּמָכּל ָמקוֹם‬.‫ ַוֲהָלָכה ַכְּסָּבָרא ָהַאֲחרוָֹנה‬.‫ַהַלְּחלוִּחית ֶשׁבּוֹ‬ (27,‫ ַﬠֵיּן ֵבּית יוֵֹסף ִסיָמן תרמ"טסט‬26,‫ֵישׁ ִלְסֹמ ַﬠל ְסָבָרא ָה ִראשׁוָֹנהסח )ִאם ִאי ֶאְפָשׁר ִלְמצ ֹא לוָּלב ַאֵחר‬: 17 If the tip [of the lulav] has been clipped off, [the lulav] is invalid,14 for it is not considered “beautiful.” What is meant by its tip? The tallest, middle leaf, which is higher than all the other leaves. If even the smallest amount of this leaf is clipped off, [the lulav] is invalid. Some authorities maintain that [a lulav] is not disqualified unless most of the length of this tallest leaf has been cut off. One should be stringent and follow the first opinion, but in a pressing situation, when no other lulav can be found, one may rely on the latter opinion, and use such a lulav, reciting a blessing over it, even though less than half of its tallest leaf has been cut off. If, however, the majority of this leaf has been cut off, a blessing should not be recited over such [a lulav], even in a pressing situation. [The only exception] is a place where it is customary to recite a blessing [over the Four Species] even though they are entirely invalid even in a pressing situation, as will be explained in sec. 649[:22-23].28 ‫עא ְוֵאיֶזהוּ ר ֹאשׁוֹ? ֶזה ָﬠֶלה ָהֶﬠְליוֹן ָהֶאְמָצִﬠי ֶשׁהוּא ָגּבוַֹהּ ִמָכּל‬.‫ ְלִפי ֶשֵׁאין ֶזה ִהדּוּר‬14,‫ע‬,‫יז ִנְקַטם ר ֹאשׁוֹ – ָפּסוּל‬ ‫ ְוֵישׁ אוְֹמ ִריםעד ֶשֵׁאינוֹ ָפּסוּל ֶאָלּא ִאם ֵכּן ִנְקַטם ֹרב‬.‫עב ְוִאם ָﬠֶלה ֶזה ִנְקַטם ְבּר ֹאשׁוֹ ֲאִפלּוּ ָכּל ֶשׁהוּאעג – ָפּסוּל‬,‫ֶהָﬠִלין‬ ‫ ִבְּשַׁﬠת ַהְדָּחק ֶשִׁאי ֶאְפָשׁר ִלְמצ ֹא לוָּלב ַאֵחר‬,‫ וִּמָכּל ָמקוֹם‬.‫ ְוֵישׁ ְלַהְחִמיר ַכְּסָּבָרא ָה ִראשׁוָֹנה‬.‫ָא ְרכּוֹ ֶשׁל ָﬠֶלה ֶזה ָהֶﬠְליוֹן‬ – ‫עה ֲאָבל ִאם ִנְקַטם ֻרבּוֹ‬,‫ וֻּמָתּר ְלָבֵר ַﬠל לוָּלב ֶשׁ ִנְּקַטם ִמעוּט ֶשׁל ָﬠֶלה ָהֶﬠְליוֹן‬.‫– ֵישׁ ִלְסֹמ ַﬠל ְסָבָרא ָהַאֲחרוָֹנה‬ ,‫עו ֶאָלּא ִאם ֵכּן ְבָּמקוֹם ֶשׁנּוֲֹהִגים ְלָבֵר ַﬠל ָכּל ַהְפּסוִּלין ְגּמוּ ִרים ִבְּשַׁﬠת ַהְדָּחק‬,‫ֵאין ְלָבֵר ָﬠָליו ֲאִפלּוּ ִבְּשַׁﬠת ַהְדָּחק‬ 28:‫עז ַﬠֵיּן ָשׁם‬,‫וְּכמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תרמ"ט‬ 18 [A lulav] is invalid if it has thorn-like projections emerging from its spine,29 or if it is contracted or shrunk,13 or if it is bent over frontward, i.e., the side opposite the spine is bent over until the spine appears like a hunchback30 — for [such lulavim] are not considered “beautiful.” Similarly, [a lulav] is invalid if it is bent over to either side. ‫פ ְדַּה ְינוּ ַהַצּד‬,‫ ְוֵכן ִאם ֶנֱﬠַקם ְלָפָניו‬13,‫עט‬,‫ ְוֵכן ִאם ִנְצַמת וּ ִנְכַוץ‬29,‫עח‬,‫יח ִאם ֵישׁ לוֹ ְכִּמין קוִֹצים יוְֹצִאים ִמִשְּׁדָרתוֹ‬ ‫פג ְוֵכן ִאם‬.‫פב ֶשֵׁאין ֶזה ִהדּוּר‬,‫ – ָפּסוּל‬30‫ֶשְׁכֶּנֶגד ַהִשְּׁדָרה ֶנֱﬠַקם ְו ִנְכַפּףפא ַﬠד ֶשַׁנֲּﬠֵשׂית ִשְׁדָרתוֹ ְכַּגב ַבַּﬠל ֲחטוָֹטרוֹת‬ ‫פד‬:‫ֶנֱﬠַקם ְלֶאָחד ִמְצָּדָדיו – ָפּסוּל‬ 12/20/2020, 1:13 PM

Shulchan Aruch: Chapter 645 - Laws Relating to Lulav - Texts & Writings

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19 If [the lulav] is bent back, so that the middle of the spine bends inward, it is valid, for this is the way it grows and is considered “beautiful.”30 When does the above apply? When the middle of the spine is bent over. If, however, the top [of the spine] is bent over like a bullrush31 whose head is bent over and bowed downward, [the lulav] is invalid.32 [This applies] whether it is bent forward or backward, for this is not considered “beautiful.” ‫ ֶשֶׁזּהוּ ֶדֶּר ְבּ ִרָיּתוֹפז‬,‫פה ְדַּה ְינוּ ֶשִׁשְּׁדָרתוֹ ֶנֶﬠְקָמה ְו ִנְכְפָּפה ְבֶּאְמָצִﬠיָתהּ ְלַצד ָפָּניופו – ָכֵּשׁר‬,‫יט ֲאָבל ִאם ֶנֱﬠַקם ַלֲאחוָֹריו‬ 30,‫פח‬.‫ַוֲהָדרוֹ‬ ‫ ֶשׁר ֹאשׁוֹ ָכּפוּף ְוָשׁחוַּח‬31‫פט ֲאָבל ִאם ִנְכְפָּפה ְבּר ֹאשׁוֹצ ְכַּא ְגמוֹן‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשֶׁנֶּﬠְקָמה ְו ִנְכְפָּפה ְבֶּאְמָצִﬠיָתהּ‬ ‫צג‬:‫ ֶשֵׁאין ֶזה ִהדּוּר‬32,‫צב‬,‫צא ֵבּין ֶשׁ ִנְּכְפָּפה ְלַצד ָפָּניו ֵבּין ֶשׁ ִנְּכְפָּפה ְלַצד ֲאחוָֹריו – ָפּסוּל‬,‫ְלַמָטּה‬ 20 The above [disqualifications] apply when the spine itself is bent over. If, however, only the leaves are bent over — even if the topmost, middle leaf is also bent over — [the lulav] is valid, for this is the way many lulavim grow, with their leaves bent over. Some authorities disqualify a lulav if the tops of most of its leaves are even slightly bent over. One should be stringent and follow their ruling.33 In a pressing situation when another lulav cannot be found, one may rely on the first opinion and recite a blessing on such a lulav, even if all its leaves are bent over. Similarly, from the second day of the festival onward, when the obligation to take a lulav in hand34 is not of Scriptural authority, but is a Rabbinic ordinance,35 one may be lenient and follow the first opinion if another lulav cannot readily be found, as stated in sec. 646[:10]. ‫ ֲאִפלּוּ ִנְכַפּף ַגּם ֶהָﬠֶלה ָהֶﬠְליוֹן ָהֶאְמָצִﬠי‬,‫ ֲאָבל ִאם ֶהָﬠִלין ִבְּלַבד ֵהן ְכּפוִּפים‬,‫כ ְוָכל ֶזה ְכֶּשַׁהִשְּׁדָרה ְבַּﬠְצָמהּ ִהיא ְכּפוָּפה‬ ‫צד ְוֵישׁ פּוְֹסִליןצה ִאם ֹרב ֲﬠֵלי ַהלּוָּלב ֵהן ְכּפוִּפין‬.‫ ְלִפי ֶשֵׁכּן ֶדֶּר ַה ְרֵבּה לוָּלִבין ֶשֲׁﬠֵליֶהן ֵהן ְכּפוִּפים‬,‫– ֲהֵרי ֶזה ָכֵּשׁר‬ ‫ ֲאָבל ִאם הוּא ְשַׁﬠת ַהְדָּחק ֶשִׁאי ֶאְפָשׁר ִלְמצ ֹא לוָּלב ַאֵחר – ֵישׁ‬33.‫ ְוֵישׁ ְלַהְחִמיר ְכִּדְבֵריֶהם‬.‫ְבָּראֵשׁיֶהן ֲאִפלּוּ ָכּל ֶשׁהוּא‬ ‫ ְוֵכן ִמיּוֹם ֵשִׁני ֶשׁל ַחג ְוֵאיָל‬.‫צו וֻּמָתּר ְלָבֵר ַﬠל לוָּלב ֶזהצז ֲאִפלּוּ ִאם ָכּל ָﬠָליו ֵהן ְכּפוִּפין‬,‫ִלְסֹמ ַﬠל ְסָבָרא ָה ִראשׁוָֹנה‬ ‫ – ֵישׁ ְלָהֵקל ַכְּסָּבָרא ָה ִראשׁוָֹנה ִאם ִאי‬35,‫ ָבֶּהן ִמִדְּבֵרי תּוָֹרה ֶאָלּא ִמִדְּבֵרי סוְֹפ ִריםצח‬34‫ֶשֵׁאין ִחיּוּב ְנִטיַלת לוָּלב‬ ‫צט‬:‫ ַﬠֵיּן ִסיָמן תרמ"ו‬.‫ֶאְפָשׁר לוֹ ִלְמצ ֹא ְבַּקל לוָּלב ַאֵחר‬ 21 The above applies when only the tops of the leaves were bent over and the major part of the leaves remained unbent. If, however, the body of the leaves is so bent over towards the middle that it appears that [they are] bent in half, [the lulav] is invalid, for this is not at all “beautiful.” ‫ ֲאָבל ִאם גּוּף ֶהָﬠִלין ִנְכְפּפוּ ַה ְרֵבּה‬,‫כא ְוָכל ֶזה ְכֶּשׁלּ ֹא ִנְכְפּפוּ ֶאָלּא ָראֵשׁי ֶהָﬠִלין ְו ִנְשַׁאר ַהגּוּף ָגּדוֹל ֵמֶהָﬠִלין ְבִּלי ְכִּפיָפה‬ ‫ק‬:‫ ֶשֵׁאין ֶזה ִהדּוּר ְכָּלל‬,‫ְמֹאד ְלֶאְמָצָﬠן ְו ִנ ְרֶאה ְכּמוֹ ֶשִׁנְּכַפּף ֶהָﬠֶלה ִלְשַׁנ ִים – ָפּסוּל‬

12/20/2020, 1:13 PM

Shulchan Aruch: Chapter 646 - Laws Relating to Myrtle - Texts & Writings

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Shulchan Aruch: Chapter 646 - Laws Relating to Myrtle By Rabbi Schneur Zalman of Liadi

SECTION 646 Laws Relating to the Myrtle. (1–14) ‫סימן תרמו ִדּיֵני ֲהַדס וּבוֹ י"ד ְסִﬠיִפים‬: 1 [The Torah speaks of] “a branch of a braided tree.”1 The Sages2 interpreted this as referring to [a species] whose “branches” (i.e., its leaves3) cover its “tree” [i.e., its twig]. The words va’anaf etz imply that the entire twig [of the tree] is leaves; i.e., it is covered with leaves because they (are braided and)4 lie on their faces. The term avos implies that the leaves are braided; i.e., they overlap one another like [the links of] a chain.5 To what [species] does this [description] apply? To the myrtle. ‫ ֶשֵׁכּן הוּא ַמְשָׁמעוּת ַהָכּתוּב "ַוֲﬠַנף‬,‫( חוִֹפין ֶאת ֵﬠָציו‬3,‫ ֶשֲׁﬠָנָפיו )ֵפּרוּשׁ ָﬠָליוג‬2,‫ ָדּ ְרשׁוּ ֲחָכִמיםב‬1,‫א‬,"‫א "ַוֲﬠַנף ֵﬠץ ָﬠֹבת‬ ‫ד‬,‫( שׁוְֹכִבין ַﬠל ַאֵפּיֶהן‬4‫ ַﬠל ְיֵדי ֶשֵׁהן )ֲﬠשׂוּ ִיין ִבְּקִליָﬠה‬,‫ ְדַּה ְינוּ ֶשׁהוּא ְמֻחֶפּה ְבָּﬠִלין‬,‫ ְכּלוַֹמר ֶשָׁכּל ָהֵﬠץ הוּא ָﬠָנף‬,"‫ֵﬠץ‬ ‫ ְוֵאיֶזה הוּא? ֱהֵוי אוֵֹמר ֶזה‬5,‫ה ְדַּה ְינוּ ֶשֵׁהן ֻמ ְרָכִּבין ֶזה ַﬠל ֶזה ְכֵּﬠין ַשְׁלֶשֶׁלת‬,‫"ָﬠֹבת" – ֶשָׁﬠָליו ְקלוִּﬠין ְכִּמין ְקִליָﬠה‬ ‫ו‬:‫ֲהַדס‬ 2 [A twig] is not considered “braided” unless at least three leaves emerge from a single “nest”;6 i.e., three or more leaves are positioned next to each other in a circle [around the stem], none of them being lower than the other. Even though they do not emerge from a single stem, since they are very close to each other and stand on an equal plane in one circle they are considered as “braided.” [See fig. 23.] If, however, two leaves stand on an equal plane, very close to each other, and the third leaf emerges on a higher level than the other two or emerges on a lower level than the other two and ascends and lies on them, this is not considered “braided.” [See fig. 24.] Rather,6 such a species is called a deviant myrtle.7 It is invalid throughout the seven days of the festival, even in a pressing situation when no other myrtle twig can be found. It should not be used even without reciting a blessing, for it does not belong to the same species as a valid myrtle. See sec. 649[:23]. ‫ ְכּלוַֹמר ֶשׁיּוְֹצִאין ְשׁ ָשׁה ָﬠִלין אוֹ‬6,‫ז‬,‫ב ְוֵאינוֹ ִנְקָרא "ָﬠֹבת" ֶאָלּא ִאם ֵכּן יוְֹצִאין ִמֶמּנּוּ ְלָפחוֹת ְשׁ ָשׁה ָﬠִלין ִמֵקּן ֶאָחד‬ ‫ ַאף ַﬠל ִפּי ֶשֵׁאין ָכּל ַהְשּׁ ָשׁה ָﬠִלין יוְֹצִאין ֵמֹעֶקץ‬,‫ ֶשֵׁאין ֶאָחד ֵמֶהם ָנמוּ ֵמֲחֵברוֹ‬,‫יוֵֹתר ְסמוִּכין ֶזה ָלֶזה ְבִּﬠגּוּל ֶאָחד‬ ‫ח ֲאָבל ִאם ְשֵׁני ָﬠִלין ֵהן עוְֹמִדין ְבָּשֶׁוה‬.‫ ֵכּיָון ֶשֵׁהן ְדּבוִּקין ֶזה ָבֶּזה ְועוְֹמִדין ְבָּשֶׁוה ְבִּﬠגּוּל ֶאָחד – ֲהֵרי ֶזה ָﬠֹבת‬,‫ֶאָחד‬ ‫ט אוֹ ֶשַׁהְשִּׁליִשׁי יוֵֹצא ְלַמָטּה ֵמַהְשַּׁנ ִים ְועוֶֹלה ְורוֵֹכב ַﬠל ַגֵּבּי ַהְשַּׁנ ִיםי‬,‫ְדּבוִּקים ֶזה ָבֶּזה ְוָﬠֶלה ַהְשִּׁליִשׁי הוּא ְלַמְﬠָלה ֵמֶהם‬ ‫יב ֲאִפלּוּ ִבְּשַׁﬠת ַהְדָּחק ֶשִׁאי ֶאְפָשׁר ִלְמצ ֹא ֲהַדס‬,‫ וָּפסוּל ָכּל ִשְׁבָﬠה‬7,‫יא‬,"‫ ִנְקָרא "ֲהַדס שׁוֶֹטה‬6‫ ֶאָלּא‬,"‫– ֵאין ֶזה "ָﬠֹבת‬ ‫טו‬:‫יד ַﬠֵיּן ִסיָמן תרמ"ט‬.‫ ֵכּיָון ֶשֵׁאינוֹ ִמין ֲהַדס ַהָכֵּשׁר ְכָּלל‬,‫יג ְוֵאין ִלֹטּל אוֹתוֹ ֲאִפלּוּ ְבּל ֹא ְבָּרָכה‬,‫ַאֵחר‬

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Shulchan Aruch: Chapter 646 - Laws Relating to Myrtle - Texts & Writings

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Fig. 23: Three stems sprouting from the same “nest” (see sec. 646:2).

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Shulchan Aruch: Chapter 646 - Laws Relating to Myrtle - Texts & Writings

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Fig. 24: If the third leaf emerges on a lower level than the other two, this is not considered “braided” (see sec. 646:2). 3 As an initial preference, it is a mitzvah to seek out a myrtle [twig] that is entirely braided; i.e., all the sets of leaves throughout the three handbreadths — which is its minimum measure,8 as will be explained in sec. 650[:1] — emerge in threes from the same point. Nevertheless, if it is not entirely braided but mostly braided — i.e., most of the sets of leaves throughout its minimum measure, which is three handbreadths, emerge in threes from the same point — it is valid. Even as an initial preference, one may recite a blessing over such a twig. ‫ ֶשׁהוּא‬,‫ ְדַּה ְינוּ ֶשָׁכּל ַהִקיִנים ֶשׁל ָﬠִלין ַהיּוְֹצִאין ְבָּכל ֹאֶר ִשׁעוּרוֹ‬,"‫ג וְּלַכְתִּחָלּה ִמְצָוה ְלַחֵזּר ַאַחר ֲהַדס ֶשֻׁכּלּוֹ "ָﬠֹבת‬ ‫ ֵכּיָון ֶשֻׁרבּוֹ‬,‫ ִאם ֵאין ֻכּלּוֹ ָﬠֹבת‬,‫ וִּמָכּל ָמקוֹם‬.‫ ֵישׁ ְבָּכל ֵקן ָוֵקן ְשׁ ָשׁה ָﬠִלין‬,‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תר"נ‬8‫ְשׁ ָשׁה ְטָפִחים‬ ‫ ְדַּה ְינוּ ֶשֹׁרב ִקי ִנים ֶשׁל ָﬠִלין ַהיּוְֹצִאין ְבּתוֹ ֹאֶר ִשׁעוּרוֹ ֶשׁהוּא ְשׁ ָשׁה ְטָפִחים ֵישׁ ְבָּכל ֶאָחד ְוֶאָחד ֵמֶהם ְשׁ ָשׁה‬,‫ָﬠֹבת‬ ‫טז‬:‫ וֻּמָתּר ְלָבֵר ָﬠָליו ְלַכְתִּחָלּה‬,‫ָﬠִלין – ֲהֵרי ֶזה ָכֵּשׁר‬ 4 If, at the outset, [a myrtle twig] was either entirely or mostly braided, and then some of its leaves fell off, it is valid6 if the majority of the leaves necessary for it to be considered braided — i.e., two complete leaves — remain attached in the majority of the sets of leaves.9 [This applies even] if one leaf from every set of leaves [along the three handbreadths] fell off, and even if some of the sets fell off entirely without leaving even one leaf. ‫ ֲאִפלּוּ ָנַשׁר ָﬠֶלה ֶאָחד ִמָכּל ֵקן ָוֵקןיח ִמָכּל ַהִקי ִנים‬,‫ד ְוִאם ַבְּתִּחָלּה ָהָיה ֻכּלּוֹ אוֹ ֻרבּוֹ "ָﬠֹבת" ְוַאַחר ָכּ ָנְשׁרוּיז ִמֶמּנּוּ ָﬠִלין‬ ‫יט‬,‫ ַוֲאִפלּוּ ִמְקָּצת ַהִקיִנים ָנְשׁרוּ ֲﬠֵליֶהן ְלַגְמֵרי ְול ֹא ִנְשַׁתֵּיּר ָבֶּהן ֲאִפלּוּ ָﬠֶלה ֶאָחד‬,‫ֶשׁל ָﬠִלין ַהיּוְֹצִאין ְבָּכל ֹאֶר ִשׁעוּרוֹ‬ ‫ ְדַּה ְינוּ ֶשְׁבָּכל ֶאָחד ְוֶאָחד ֵמֶהן ִנְשַׁתֵּיּר ְשֵׁני ָﬠִלין‬,"‫הוִֹאיל וְּבֹרב ַהִקיִנים ִנְשַׁתֵּיּר ְבָּכל ֶאָחד ְוֶאָחד ֵמֶהן ֹרב ִשׁעוּר "ָﬠֹבת‬ 6,‫כ‬:‫ – ֲהֵרי ֶזה ָכֵּשׁר‬9‫ְשֵׁלִמין ֶשׁלּ ֹא ָנְשׁרוּ‬ 5 [A twig from] an Egyptian myrtle, which has seven leaves emerging in each set, is valid even if four leaves fell off from each set, because even though most of the leaves have fallen, every set still has [three leaves, which is] the minimum number that constitutes a braid.10 If five leaves fell off from most of the sets, [the twig] is invalid. [This applies] even if no leaves at all fell from the minority of the sets, and they are complete, each with seven leaves. [The twig is] nevertheless invalid, since the majority of the leaves fell from the majority of the sets, and they were left without the minimal three leaves that enable a set to be considered “braided.” ‫ ַאף‬,‫ ֶשֵׁיּשׁ ְבָּכל ֵקן ָוֵקן ַהיּוֵֹצא ִמֶמּנּוּ ִשְׁבָﬠה ָﬠִלין ְוָנְשׁרוּ ֵמֶהן ַא ְרָבָּﬠה ָﬠִלין ִמָכּל ֵקן ָוֵקן – ֲהֵרי ֶזה ָכֵּשׁר‬,‫ה ֲהַדס ַהִמְּצ ִרי‬ ‫ ֲאָבל ִאם ְבֹּרב ַהִקי ִנים ֶשׁל ָﬠִלין‬10,‫כא‬.‫ ִמָכּל ָמקוֹם ֲהֵרי ִנְשַׁתֵּיּר ִשׁעוּר "ָﬠֹבת" ְבָּכל ֵקן ָוֵקן‬,‫ַﬠל ִפּי ֶשֹׁרב ָﬠָליו ָנְשׁרוּ‬ ‫ ֲאִפלּוּ ִאם ִמעוּט ַהִקי ִנים ל ֹא ָנַשׁר ֵמֶהן ְכָּלל ְוֵהן ְשֵׁלִמים ִשְׁבָﬠה‬,‫ַהיּוְֹצִאין ִמֶמּנּוּ ָנְשׁרוּ ֲחִמָשּׁה ָﬠִלין ִמָכּל ֶאָחד ְוֶאָחד ֵמֶהן‬ ‫ ְוַגם ל ֹא ִנְשַׁתֵּיּר ְבָּכל ֶאָחד ְוֶאָחד ֵמֶהן ִשׁעוּר‬,‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשֹׁרב ַהִקיִנים ָנְשׁרוּ ֹרב ֲﬠֵליֶהן‬,‫ָﬠִלין ְבָּכל ֶאָחד ְוֶאָחד ֵמֶהן‬ ‫כב‬:‫"ָﬠֹבת" ְדַּה ְינוּ ְשׁ ָשׁה ָﬠִלין – ֲהֵרי ֶזה ָפּסוּל‬ 6 In these countries where valid myrtles are not common, it is customary to [use and] recite the blessing over a twig that does not have three leaves growing in one row, but [has leaves that] grow in rows of two. Some [authorities] offer support for this practice, [stating] that the statement that a myrtle that does not have three leaves in a row is deviant applies only when the third leaf.... [The conclusion of this subsection is not extant.]11 ‫ו וִּבְמִדינוֹת ֵאלּוּ ֶשֵׁאין ֲהַדִסּים ְכֵּשׁ ִרים ְמצוּ ִיין – נוֲֹהִגין ְלָבֵר ַﬠל ֲהַדס ֶשֵׁאין בּוֹ ְשׁ ָשׁה ָﬠִלין ְבָּקֶנה ֶאָחד ֶאָלּא ֵהן‬

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Shulchan Aruch: Chapter 646 - Laws Relating to Myrtle - Texts & Writings

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‫כד ֶשׁלּ ֹא ָאְמרוּ ֶשָׁכּל ֲהַדס ֶשֵׁאין בּוֹ ְשׁ ָשׁה ָﬠִלין ְבֵּקן ֶאָחד ֲהֵרי‬,‫כג ְוֵישׁ ֶשִׁלְּמּדוּ ֲﬠֵליֶהם ְזכוּת‬.‫ְגֵּדִלים ְשַׁנ ִים ַﬠל ַגֵּבּי ְשַׁנ ִים‬ 11,‫כה‬:‫ֶזה "ֲהַדס שׁוֶֹטה" ֶאָלּא ְכֶּשָׁﬠָלה ַהְשִּׁליִשׁי‬ 7 Since such myrtles have only two leaves in each row, if one of the leaves from each of the majority of the rows within three handbreadths, its minimum measure, falls off, [such a twig] is invalid. [The rationale is that] the majority of the number [of leaves] necessary for [the twig to be considered] “braided,” i.e., two leaves,12 does not remain in the majority of rows. Much care must be taken in this regard, for many leaves often fall from myrtle twigs and people do not pay attention to this. ‫ ְלִפיָכ ִאם ְבֹּרב ַהִקי ִנים ֶשׁל ָﬠִלין ַהיּוְֹצִאין ְבֹּאֶר ִשׁעוּרוֹ ֶשׁהוּא‬,‫ז ַוֲהַדִסּים ָהֵאלּוּ ֵכּיָון ֶשֵׁאין ָבֶּהן ַרק ְשֵׁני ָﬠִלים ְבָּכל ֵקן‬ ‫ ֶשֲׁהֵרי ְבֹּרב ַהִקיִנים ל ֹא ִנְשַׁתֵּיּר ְבָּכל ֵקן ָוֵקן ֹרב‬,‫ְשׁ ָשׁה ְטָפִחים ָנַשׁר ָﬠֶלה ֶאָחד ִמָכּל ֶאָחד ְוֶאָחד ֵמֶהן – ֲהֵרי ֶזה ָפּסוּל‬ ‫ ְדַּה ְרֵבּה ְפָּﬠִמים נוְֹשׁ ִרים ָﬠִלין ַה ְרֵבּה ֵמַהֲהַדס ְוֵאין‬,‫ ְוָצ ִרי ִלָזֵּהר ְמֹאד ָבֶּזה‬12,‫כו‬.‫ ְדַּה ְינוּ ְשֵׁני ָﬠִלין‬,"‫ִשׁעוֵּרי "ָﬠֹבת‬ ‫כז‬:‫ַמְשִׁגּיִחין ַﬠל ֶזה‬ 8 If the leaves [of a myrtle twig] dried out, it is invalid,6 because it is not considered “beautiful.”13 If the leaves have not dried out, even though they have already withered, they are valid. What degree of dryness [disqualifies them]? They crumble when handled by one’s fingernail and their green color has faded to the extent that they become white.14 [At this stage] they are called “dried out,” for even if they would be soaked in water for several days, they would not return to their [natural] appearance. They are like dried wood which will not lose the description of being “dried out” even if it is left to soak in water for several days. Before they become white, even if they will crumble from dryness when handled by a fingernail, [they are not considered as “dried out”], for if they are placed in water for a day or two, [their leaves] will regain their [natural] texture and appearance. – ‫ ֲאָבל ִאם ל ֹא ִהִגּיעוּ ִלְכַלל ַה ְיֵבשׁוּת ַאף ַﬠל ִפּי ֶשְׁכָּבר ָכְּמשׁוּ‬13,‫כט‬.‫ ְלִפי ֶשֵׁאין ֶזה ִהדּוּר‬6,‫כח‬,‫ח ָיְבשׁוּ ָﬠָליו – ָפּסוּל‬ ‫ל‬.‫ָכֵּשׁר‬ ‫ְוַכָמּה ִשׁעוּר ַה ְיֵבשׁוּתלא? ְכֶּשֵׁהן ִנְפָרִכין ַבִּצֹּפֶּרןלב ְכֶּשְׁמַּמְשֵׁמשׁ ָבֶּהןלג ְוַגםלד ָכָּלה ָכּל ַמ ְרֵאה ַי ְרקוּת ֶשָׁבֶּהן ְוִהְלִבּינוּ‬ ‫ ַוֲהֵרי ֵהן‬,‫ ֶשֲׁהֵרי ֲאִפלּוּ ִאם ַתְּשֶׁרה אוָֹתן ְבַּמ ִים ַכָּמּה ָיִמים – ל ֹא ַיְחְזרוּ ְלַמ ְרֵאיֶהן‬,‫ – ָאז ֵהן ִנְקָרִאים ְיֵבִשׁים‬14‫ְפֵּניֶהם‬ ‫ ַאף ַﬠל ִפּי‬,‫ ֲאָבל ֹקֶדם ֶשִׁהְלִבּינוּ ְפֵּניֶהם‬.‫ְכֵּﬠץ ָיֵבשׁ ֶשֲׁאִפלּוּ ִאם ַתְּשֶׁרה אוֹתוֹ ְבַּמ ִים ַכָּמּה ָיִמים ל ֹא ָיסוּר ֵמָﬠָליו ֵשׁם ַה ֹיֶּבשׁ‬ ‫ ִמָכּל ָמקוֹם ִאם ַתְּשֶׁרה אוָֹתן ְבַּמ ִים יוֹם אוֹ יוַֹמ ִים – ַיְחְזרוּ ִלְכמוֹת ֶשָׁהיוּ ְבִּמְשׁמוָּשׁן‬,‫ֶשֵׁהן ִנְפָרִכין ַבִּצֹּפֶּרן ֵמֲחַמת ְיֵבשׁוָּתן‬ ‫לה‬:‫וְּבַמ ְרִאיָתן‬ 9 [The following rules apply if] most of the leaves of all three15 myrtle twigs dried out. If each twig still has three fresh leaves in one row, they are valid.10 [This applies] provided the row [of] fresh [leaves] is positioned at the top of the twig, because [this] is what counts most towards the myrtle’s appearance, for a person sees it at first glance. If it is dried out, the myrtle is not considered “beautiful,” for its “beauty” depends primarily on the top of the twig. – ‫ ְוִנְשַׁתּ ְיּרוּ ְבָּכל ַבּד וַּבד ֵקן ֶאָחד ֶשֵׁיּשׁ בּוֹ ְשׁ ָשׁה ָﬠִלין ַלִחין‬15‫ט ִאם ָיְבשׁוּ ֹרב ָﬠִלין ֶשׁל ָכּל ְשׁ ָשׁה ַבֵּדּי ֲהַדס‬ ‫לז ְלִפי ֶשׁר ֹאשׁ ַהָבּד הוּא ִﬠַקּר ַמ ְרִאית ַהֲהַדס ֶשָׁהָאָדם רוֶֹאה‬,‫ ְוהוּא ֶשֵׁקּן ַהַלּח ַהֶזּה הוּא עוֵֹמד ְבּר ֹאשׁ ַהָבּד‬10,‫לו‬.‫ָכֵּשׁר‬ ‫לט ֶשִׁﬠַקּר ֲהָדרוֹ ָתּלוּי ְבּר ֹאשׁוֹ‬,‫לח ְוִאם הוּא ָיֵבשׁ – ֲהֵרי ֵאין ַהֲהַדס ָהָדר ְכָּלל‬,‫אוֹתוֹ ִבְּתִחַלּת ַהְשָׁקָפתוֹ‬: 10 [There are two views on the validity of the twigs] if these three leaves at the top of the twigs are not entirely fresh, but are withered. [Some authorities hold that] although if all the leaves of a myrtle twig were withered it would be valid, now that all the [other] leaves are dry, these withered leaves do not save the dry leaves from

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disqualifying [the twigs]. That is possible only when the leaves are fresh and “beautiful.” However, other authorities differ and maintain that since a withered leaf is valid, it is considered as [if it were] fresh in all respects. Hence it also saves the dry leaves from disqualifying [the twigs]. One may rely on their opinion from the second day of the festival onward,16 when the obligation of taking the lulav is only Rabbinic in origin.17 ‫ ַאף ַﬠל ִפּי ֶשִׁאם ָהיוּ ָכּל ֲﬠֵלי ֲהַדס‬,‫י ְוִאם ַהְשּׁ ָשׁה ָﬠִלין ֵאלּוּ ֶשְׁבּר ֹאשׁ ַהַבִּדּים ֵאיָנן ַלִחים ְגּמוּ ִרים ֶאָלּא ֵהן ְכּמוִּשׁים‬ ‫ ֶאָלּא ַהַלּח‬,‫מ ִמָכּל ָמקוֹם ַﬠְכָשׁו ֶשֻׁכָּלּן ְיֵבִשׁים – ֵאין ַהָכּמוּשׁ ַמִצּיל ִמַיּד ַהָיֵּבשׁ ֶשׁלּ ֹא ִיָפֵּסל‬,‫ְכּמוִּשׁים ֲהֵרי הוּא ָכֵּשׁר‬ ‫ וַּמִצּיל ִמַיּד‬,‫ ֵכּיָון ֶשָׁכּמוּשׁ ָכֵּשׁר – ֲהֵרי הוּא ְכַּלח ְלָכל ָדָּבר‬,‫מא ְוֵישׁ חוְֹלִקיןמב ַﬠל ֶזה ְואוְֹמ ִרים‬.‫ֶהָהָדר הוּא ֶשַׁמִּצּיל‬ ‫ ֶשֵׁאין ִחיּוּב ְנִטיַלת לוָּלב ָבֶּהן ֶאָלּא ִמִדְּבֵרי‬16  ‫ ְוֵישׁ ִלְסֹמ ַﬠל ִדְּבֵריֶהם ִמיּוֹם ֵשׁ ִני ֶשׁל ַחג ְוֵאיָל‬.‫ַהָיֵּבשׁ ֶשׁלּ ֹא ִיָפֵּסל‬ 17,‫מג‬:‫סוְֹפ ִרים‬ 11 With regard to all the [other] species of the lulav,18 if their tips have been cut off they are invalid, because then they are not considered “beautiful.” [An exception is made] with regard to the myrtle. If its top has been cut off, and even if the top of the twig itself and its leaves have been cut off, it is valid.19 [The rationale is that] since the myrtle has many leaves, the remaining leaves cover the place where the tip was cut off and the cut is not obvious. Differing authorities maintain that even if the tip of the myrtle — i.e., the twig itself from which the leaves emerge — is cut off, the twig is invalid, because the tip is not considered “beautiful.” According to their opinion, even if the tip is not cut off, but the three leaves at the top [of the twig] have dried out, it is invalid. Since the leaves at its tip are not “beautiful,” [the fact that] all the other leaves are fresh and “beautiful” [is not significant]. Where possible, one should be stringent and follow the latter view in a place where it is possible to find other myrtle twigs. If it is impossible to find another, one may rely on the first opinion and recite a blessing over such a myrtle twig. ‫ ֲאָבל ֲהַדס ֶשִׁנְּקַטם‬,‫ ֶשׁ ִנְּקְטמוּ ָראֵשׁיֶהן ְפּסוִּלין ְלִפי ֶשֵׁאין ֶזה ִהדּוּר‬18,‫יא ַאף ַﬠל ִפּי ֶשָׁכּל ַהִמּיִנים ֶשׁל לוָּלבמד‬ – ‫ ְלִפי ֶשַׁהֲהַדס ֵכּיָון ֶשׁהוּא ְמֻרֶבּה ְבָּﬠִלין‬19,‫מה ֲאִפלּוּ ִנְקַטם גּוּף ָהֵﬠץמו ֶשׁל ֲהַדס ִﬠם ָﬠָליו – ֲהֵרי ֶזה ָכֵּשׁר‬,‫ר ֹאשׁוֹ‬ ‫ ְדַּאף ֲהַדס‬,‫מז ְוֵישׁ חוְֹלִקיןמח ַﬠל ֶזה ְואוְֹמ ִרים‬.‫ֲהֵרי ָﬠָליו ַהִנְּשָׁא ִרין חוִֹפין ֶאת ְמקוֹם ַהְקִּטיָמה ְוֵאין ַהְקִּטיָמה ִנֶכֶּרת‬ .‫ ֵכּיָון ֶשׁר ֹאשׁוֹ ֵאינוֹ ְמֻהָדּר – ֲהֵרי ֶזה ָפּסוּל‬,‫ ְדַּה ְינוּ ֶשׁ ִנְּקַטם ר ֹאשׁ ָהֵﬠץמט ַﬠְצמוֹ ֶשֶׁהָﬠִלין יוְֹצִאין ִמֶמּנּוּ‬,‫ֶשִׁנְּקַטם ר ֹאשׁוֹ‬ ‫ ַאף ַﬠל ִפּי ֶשְׁשָּׁאר ָכּל ָﬠִלין ֵהן‬,‫וְּלִפי ִדְּבֵריֶהםנ ֲאִפלּוּ ִאם ל ֹא ִנְקַטם ר ֹאשׁוֹ ֶאָלּא ֶשַׁהְשּׁ ָשׁה ָﬠִלין ֶשְׁבּר ֹאשׁוֹ ֵהן ְיֵבִשׁים‬ ‫ ְוֵישׁ ְלַהְחִמיר ְכִּדְבֵריֶהם ְבָּמקוֹם‬.‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשֶׁהָﬠִלין ֶשְׁבּר ֹאשׁוֹ ֵאיָנן ְמֻהָדּ ִרין – ֲהֵרי ֶזה ָפּסוּל‬,‫ַלִחין וְּמֻהָדּ ִרין‬ ‫נא ֲאָבל ִאם ִאי ֶאְפָשׁר ִלְמצ ֹא ַאֵחר – ֻמָתּר ְלָבֵר ָﬠָליונב ְוִלְסֹמ ַﬠל ְסָבָרא ָה ִראשׁוָֹנה‬,‫ֶשֶׁאְפָשׁר ִלְמצ ֹא ֲהַדס ַאֵחר‬: 12 The myrtle tree produces fruit similar to grapes [or berries]. If there are more of these berries than leaves along the three handbreadths that constitute the minimum length of the myrtle twig, it is invalid.2 This applies even from the second day and onward. [The rationale is that] these berries are usually black or red, while the myrtle twig is green. It will thus appear speckled,20 and this is not considered “beautiful.” Therefore if the color of the berries is green like the color of the myrtle [leaves], it is valid, even on the first day, despite the fact that there are more berries than leaves. ‫נג ְוִאם ֵישׁ ְבֹּאֶר ִשׁעוּר ַהֲהַדס ֶשׁהוּא ְשׁ ָשׁה ְטָפִחיםנד ָכּל ָכּ ֲﬠָנִבים‬,‫יב ֶדֶּר ֵﬠץ ַהֲהַדס ְלַגֵדּל ְפּ ִרי ַהדּוֶֹמה ַלֲﬠָנִבים‬ ‫נו ְלִפי ֶשֲׁﬠָנִבים ַהָלּלוּ ֶדֶּר‬, ‫ ֲאִפלּוּ ִמיּוֹם ֵשׁ ִני ְוֵאיָל‬2,‫ַהָלּלוּ יוֵֹתר ִמִמּ ְנַין ֶהָﬠִלין ַהְגֵּדִלין ְבֹּאֶר ֶזה – ֲהֵרי ֶזה ָפּסוּלנה‬ ‫ ִאם ָהָיה ַמ ְרֵאה‬, ‫נט ְלִפיָכ‬.‫ ְוֵאין ֶזה ִהדּוּר‬20,‫ַמ ְרֵאיֶהן ִלְהיוֹת ָשֹׁחר אוֹ ָאֹדםנז ְוַהֲהַדס ַמ ְרֵאהוּ ָיֹרק – ַוֲהֵרי ֶזה ִכְּמנָֻמּרנח‬

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‫ס‬:‫ ַאף ַﬠל ִפּי ֶשֵׁהן ְמֻרִבּין ֵמָﬠָליו‬,‫ָהֲﬠָנִבים ַהָלּלוּ ָיֹרק ְכַּמ ְרֵאה ַהֲהַדס – ָכֵּשׁר ֲאִפלּוּ ְבּיוֹם ִראשׁוֹן‬ 13 Even when the berries are red or black and there are more berries than leaves, [the twig] is valid if one removed some of them until there were more leaves than berries. [This applies] whether one removed them before the festival or one transgressed and removed them on the festival itself.21 A blessing may be recited over such a myrtle twig [even] as an initial preference.22 Nevertheless, at the outset, it is forbidden to remove the berries on the festival.23 On Shabbos, it is permitted to pick fruit from a branch that was severed from its tree before Shabbos, as stated in sec. 336[:14]. Nevertheless, [different laws apply in the present instance. The rationale is] that since, by removing these berries, the myrtle is made fit to be used for its mitzvah, doing so resembles putting a utensil in working order on the festival.20 [Moreover,] even if one has no intention whatever to make the myrtle twig fit [for the mitzvah] but desires to eat the berries, [this is forbidden].24 [The rationale is] that independent of his will, due to the plucking [of the berries], the myrtle is made valid and becomes [like] a utensil. Thus it resembles a situation described as psik reisha velo yamus,25 as explained in sec. 320[:22-24]. ‫ ְדַּה ְינוּ ֶשִׁלֵּקּט ְוֵהִסיר ִמְקָצָתן ֵמַהֲהַדס ַﬠד‬,‫יג ַוֲאִפלּוּ ִאם ָהיוּ ֲאֻדמּוֹת אוֹ ְשֹׁחרוֹת ְוָהיוּ ְמֻרבּוֹת ַﬠל ֶהָﬠִלין וִּמֵﬠט אוָֹתם‬ 21,‫סב‬,‫סא ֵבּין ֶשִׁמֲּﬠָטן ֵמֶﬠֶרב יוֹם טוֹב ֵבּין ֶשָׁﬠַבר וִּמֲﬠָטן ְבּיוֹם טוֹב – ֲהֵרי ֶזה ָכֵּשׁר‬,‫ֶשָׁהיוּ ֶהָﬠִלין ְמֻרִבּין ַﬠל ָהֲﬠָנִבין‬ ‫ ַאף ַﬠל ִפּי ֶשֻׁמָּתּר ִלְת שׁ ֵפּרוֹת‬23,‫סד‬,‫ ֲאָבל ְלַכְתִּחָלּה ָאסוּר ְלַמֲﬠָטן ְבּיוֹם טוֹב‬22,‫סג‬.‫וֻּמָתּר ְלָבֵר ָﬠָליו ְלַכְתִּחָלּה‬ ‫סה ִמָכּל ָמקוֹם ֵכּיָון ֶשַׁﬠל ְיֵדי ְתִּליָשׁה זוֹ‬,‫ְבַּשָׁבּת ֵמָﬠָנף ַהָתּלוּשׁ ֵמָהִאיָלן ֵמֶﬠֶרב ַשָׁבּת ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן של"ו‬ ‫ ַוֲאִפלּוּ ִאם הוּא ֵאינוֹ ִמְתַכֵּוּן ְכָּלל ְלַהְכִשׁיר ֶאת‬20,‫סז‬.‫ִמְתַכֵּשּׁר ַהֲהַדס ְלִמְצָותוֹסו – ֲהֵרי ֶזה ִכְּמַתֵקּן ְכִּלי ְבּיוֹם טוֹב‬ ,‫ ִמָכּל ָמקוֹם ֲהֵרי ַﬠל ָכּ ְרחוֹ ִמְתַכֵּשּׁר ַהֲהַדס ְוַנֲﬠֶשה ְכִּלי ַﬠל ְיֵדי ְתִּליָשׁה זוֹ‬24,‫ַהֲהַדס ֶאָלּא ַכָּוָּנתוֹ ֶלֱאֹכל ֶאת ָהֲﬠָנִבים‬ ‫סט ַﬠֵיּן ָשׁם‬,‫ ֶשִׁנְּתָבֵּאר ְבִּסיָמן ש"כ‬25,‫ַוֲהֵרי ֶזה ְכֵּﬠין ְפִּסיק ֵריֵשׁהּ ְוָלא ְימוּתסח‬: 14 When does the above apply? When he needs this myrtle twig, because he does not have another one. If, however, he has another myrtle twig, and has no need at all for this one, he may pluck the berries from this twig in order to eat them on the festival.20 Even though the myrtle twig thereby becomes valid and thus this activity resembles making a utensil, [it is permitted,] because he himself does not need this myrtle at all. Hence he did not put anything in working order [for himself]. ‫ ֲאָבל ִאם ֵישׁ לוֹ ֲהַדס ַאֵחר ְוֵאינוֹ ָצ ִרי ְכָּלל‬,‫יד ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשׁהוּא ָצ ִרי ַלֲהַדס ַהֶזּה ֶשֵׁאין לוֹ ֲהַדס ַאֵחר‬ ,‫ ְוַאף ַﬠל ִפּי ֶשַׁﬠל ְיֵדי ֶזה ִמְתַכֵּשּׁר ַהֲהַדס ְוַנֲﬠֶשׂה ְכִּלי‬20,‫ע‬,‫ַלֲהַדס ַהֶזּה – ֻמָתּר לוֹ ִלְת שׁ ָהֲﬠָנִבים ְכֵּדי ְלָאְכָלן ְבּיוֹם טוֹב‬ ‫עא‬:‫ִמָכּל ָמקוֹם ֵכּיָון ֶשׁהוּא ְבַּﬠְצמוֹ ֵאינוֹ ָצ ִרי ַלֲהַדס ַהֶזּה ְכָּלל – ֲהֵרי ל ֹא ִתֵּקּן ְכּלוּם‬

12/20/2020, 1:13 PM

Shulchan Aruch: Chapter 647 - Laws Relating to Willow - Texts & Writings

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Shulchan Aruch: Chapter 647 - Laws Relating to Willow By Rabbi Schneur Zalman of Liadi

SECTION 647 Laws Relating to the Willow. (1–6) ‫סימן תרמז ִדּיֵני ֲﬠָרָבה וּבוֹ ו' ְסִﬠיִפים‬: 1 “The willows of the brook” mentioned in the Torah1 are a known species referred to by this name. This species of willow has the following distinguishing signs: [i] Its stem is red.2 Nevertheless, even while it is still green, one may fulfill his obligation with it, because ultimately it will turn red through exposure to the sun. [ii] Its leaf is not round, but is extended like a stream. [iii] The mouth of the leaf, i.e., its edge, is smooth, not serrated.3 [See fig. 25 (p. 386).] [iv] Most [trees of] this species grow near streams of water; hence the name — “willows of the brook.” Nevertheless, even the minority [of the trees of this species] that grow in the deserts and on the mountains are also fit to be used for the mitzvah of the willow [together with] the lulav, because they have all the above distinguishing characteristics. Fig. 25: The leaves of the willow have smooth edges (see sec. 647:1). – ‫ ַוֲאִפלּוּ ְבּעוֹדוֹ ָיֹרק‬2,‫ב‬,‫ ָקֶנה ֶשׁלּוֹ הוּא ָאֹדם‬:‫א ְוֶזה ִסיָמנוֹ‬,‫ הוּא ִמין ָידוַּﬠ ַהִנְּקָרא ֵכּן‬1,‫א "ַﬠ ְרֵבי ַנַחל" ָהָאמוּר ַבּתּוָֹרה‬ ,‫ד ְוָﬠֶלה ֶשׁלּוֹ ֵאינוֹ ָﬠֹגל ֶאָלּא הוּא ָמשׁוּ ְכַּנַחל‬,‫ג ְלִפי ֶשׁסּוֹפוֹ ִלְהיוֹת ָאֹדם ְכֶּשַׁתִּגּיַﬠ ָﬠָליו ַהַחָמּה‬,‫ָאָדם יוֵֹצא בּוֹ ְיֵדי חוָֹבתוֹ‬ ‫ וְּלָכ‬,‫ ְוֹרב ִמין ֶזה הוּא ָגֵּדל ַﬠל ַנֲחֵלי ַמ ִים‬3,‫ו‬.‫וִּפיו ֶשׁל ֶהָﬠֶלהה ְדַּה ְינוּ ֻחדּוֹ הוּא ָחלוּק ְוֵאינוֹ ָﬠשׂוּי ְפּ ִגימוֹת ְפּ ִגימוֹת‬ ‫ ֵכּיָון‬,‫ ַוֲאִפלּוּ ִמעוּטוֹ ַהָגֵּדל ַבִּמְּדָבּר וֶּבָה ִרים – ַגּם ֵכּן הוּא ָכֵּשׁרז ְלִמְצַות ֲﬠָרָבה ֶשַׁבּלּוָּלב‬,"‫ִנְקָרא ִמין ֶזה "ַﬠ ְרֵבי ַנַחל‬ ‫ח‬:‫ֶשֵׁיּשׁ בּוֹ ָכּל ִסיָמִנים ַהָלּלוּ‬

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Shulchan Aruch: Chapter 647 - Laws Relating to Willow - Texts & Writings

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Fig. 25: The leaves of the willow have smooth edges (see sec. 647:1). 2 There is a species of willow whose stalk is red and whose leaf is extended like a stream, but its edge is not smooth. [However, the edge] does not resemble [the edge of] a saw (which has [relatively] large ridges). Instead, it has very small grooves like the cutting edge of a small sickle. This species is also valid. ‫ט ֶאָלּא ֶשִׁפּי ֶהָﬠֶלה ֵאינוֹ ָחָלק ְוַגם ֵאינוֹ דּוֶֹמה ְלַמסּוֹר‬,‫ב ְוֵישׁ ִמין ֲﬠָרָבה ֶשָׁקֶּנה ֶשׁלּוֹ הוּא ָאֹדם ְוָﬠֶלה ֶשׁלּוֹ ָמשׁוּ ְכַּנַחל‬ ‫יב‬:‫ ֶאָלּא ֵישׁ בּוֹ ְתָּלִמים ְקַטִנּים ַﬠד ְמֹאד ְכּמוֹ ִפּי ַמָגּל ָקָטן – ְוַגם ֶזה ָכֵּשׁר‬,(‫)ֵפּרוּשׁ ְמֵגָרהי ֶשְׁפִּגימוֶֹתיָה ְגּדוֹלוֹת ְקָצתיא‬ 3 There is, however, a certain species that resembles a willow, but its stalk is not red. Its leaf is round and its edge is [jagged] like a saw. [This species is called a] tzaftzafah. [See fig. 26.] It is not acceptable [for the mitzvah]2 even in a pressing situation,4 as will be explained in sec. 649[:23]. All of these matters are halachos transmitted to Moshe at Sinai. Fig. 26: The leaves of the tzaftzafah are conspicuously serrated, like a saw (see sec. 647:3). ‫ ְוֶזהוּ ַה ִנְּקָרא‬,‫ ֲאָבל ָקֶנה ֶשׁלּוֹ ֵאינוֹ ָאֹדם ְוָﬠֶלה ֶשׁלּוֹ ָﬠֹגל וִּפי ֶהָﬠֶלה הוּא דּוֶֹמה ְלַמסּוֹר‬,‫ג ֲאָבל ֵישׁ ִמין ֶאָחד דּוֶֹמה ָלֲﬠָרָבה‬ ‫יד ְוָכל ְדָּב ִרים ֵאלּוּ ֵהן ֲהָלָכה ְלֹמֶשׁה‬.‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תרמ"ט‬4‫ ֲאִפלּוּ ִבְּשַׁﬠת ַהְדָּחק‬2,‫ ְוִהיא ְפּסוָּלהיג‬,"‫"ַצְפָצָפה‬ ‫טו‬:‫ִמִסּיַני‬

Fig. 26: The leaves of the tzaftzafah are conspicuously serrated, like a saw (see sec. 647:3). 4 When the tip of the willow — i.e., the tip of the twig from which the leaves actually emerge — has been cut off, the twig is invalid,5 because it is not considered “beautiful.” [See fig. 27.] For this reason, when the willow twigs are longer [than one desires] and he wishes to trim them, he must be very careful not to trim them near the top, but at the bottom, where they were connected to the bough. Fig. 27: This willow twig is now invalid (see sec. 647:4). ‫יח‬.‫ ְלִפי ֶשֵׁאין ֶזה ִהדּוּר‬5,‫טז ְדַּה ְינוּ ֶשׁ ִנְּקַטם ר ֹאשׁ ָהֵﬠץ ַﬠְצמוֹ ֶשֶׁהָﬠִלין ְגֵּדִלין בּוֹיז – ְפּסוָּלה‬,‫ד ֲﬠָרָבה ֶשׁ ִנְּקַטם ר ֹאָשׁהּ‬ ‫ ֶאָלּא ְלַמָטּה‬,‫וְּלָכ ָצ ִרי ִלָזֵּהר ְמֹאד ְכֶּשַׁהַבִּדּין ֶשׁל ֲﬠָרָבה ֲאֻרִכּין יוֵֹתר ִמַדּאי ְורוֶֹצה ְלַקְצָּצן ֶשׁלּ ֹא ְיַקְצֵּצן ְבּר ֹאָשׁם‬ ‫ְבָּמקוֹם ֶשֵׁהן ִמְתַחְבּ ִרים ְלֶהָﬠָנף‬:

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Shulchan Aruch: Chapter 647 - Laws Relating to Willow - Texts & Writings

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Fig. 27: This willow twig is now invalid (see sec. 647:4). 5 If most of the leaves have fallen off, the willow twig is invalid. One must therefore be very careful, for often [the leaves] are stripped off when the willow twigs are pushed into [the binding of] the lulav or when [the Four Species] are shaken. If only some of the leaves have been detached, the willow twig is valid.5 Nevertheless, at the outset, [such a willow twig] should not be used if one can readily find a perfect one, none of whose leaves have fallen off, for the optimal way to perform the mitzvah is to use a specimen that is intact. ‫ ְוַגם ַﬠל‬,‫ ֶשִׁלְּפָﬠִמים נוְֹשׁ ִרים ַﬠל ְיֵדי ְתִּחיָבָתן ְלתוֹ ַהלּוָּלב‬,‫ ְוָצ ִרי ִלָזֵּהר ְמֹאד ְבָּדָבר ֶזה‬.‫ה ָנְשׁרוּיט ֹרב ָﬠֶליָה – ְפּסוָּלה‬ ‫ ְלַכְתִּחָלּה ֵאין ִלַקּח אוָֹתהּ ִאם ֶאְפָשׁר לוֹ‬,‫ וִּמָכּל ָמקוֹם‬5,‫כא‬.‫כ ֲאָבל ִאם ל ֹא ֶנֶﬠְקָרה ַרק ִמְקָצת ָﬠֶליָה – ְכֵּשָׁרה‬.‫ְיֵדי ִנְﬠנוַּﬠ‬ ‫כב‬:‫ ֶשַׁהְשֵּׁלָמה ִהיא ִמְצָוה ִמן ַהֻמְּבָחר‬,‫ְבַּקל ִלְמצ ֹא ַאֶחֶרת ְשֵׁלָמה ֶשׁלּ ֹא ָנְשׁרוּ ֵמָﬠֶליָה ְכּלוּם‬ 6 If most of the leaves have dried out, the willow twig is invalid,6 for it is not considered “beautiful.”7 What degree of dryness [disqualifies them]? Their surface becomes white. If the leaves have not dried out to this extent, then even if [the leaves] have withered, the twig is valid.5 The twig is invalid if most of its leaves are drooping and are dislodged from their point of connection to the stalk, even if they have not fallen off entirely, being still somewhat connected. [The twig is also invalid] if most of the leaves have cracked and are divided in two over most of the length of [each] leaf, for [in both of the above situations] it is considered as if most of the leaves have fallen off.8 ‫כו ֲאָבל ִאם ל ֹא‬,‫ ְוַכָמּה ִשׁעוּר ַהְיֵבשׁוּת? ִמֶשִּׁהְלִבּינוּ ְפֵּניֶהם‬7,‫כה‬.‫ ֶשֵׁאין ֶזה ִהדּוּר‬6,‫ו ָיְבשׁוּכג ֹרב ָﬠֶליָהכד – ְפּסוָּלה‬ 5,‫כז‬.‫ִהִגּיעוּ ֶהָﬠִלין ְלִשׁעוּר ַה ְיֵבשׁוּת ַאף ַﬠל ִפּי ֶשְׁכָּבר ָכְּמָשׁה – ֲהֵרי זוֹ ְכֵּשָׁרה‬ ‫כט ְוֵכן ִאם‬,‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָנְשׁרוּ ְלִפי ֶשֲׁﬠַד ִין ֵהם ְמֻחָבּ ִרים ְקָצת‬,‫ִאם ִנַדְּלְדּלוּ ֹרב ֶהָﬠִליןכח ְו ִנְתּקוּ ִמְמּקוֹם ִחבּוָּרם ַבָּקֶּנה‬ 8,‫לא‬:‫ִנְסְדּקוּ ֹרב ֶהָﬠִלין ְוֶנְחְלקוּ ִלְשַׁנִים ְבֹּרב ֹאֶר ֶהָﬠֶלהל – ֲהֵרי ֶזה ְכִּאלּוּ ָנְשׁרוּ ֹרב ָﬠֶליָה וְּפסוָּלה‬

12/20/2020, 1:14 PM

Shulchan Aruch: Chapter 648 - Factors that Disqualify an Esrog - Texts...

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Shulchan Aruch: Chapter 648 - Factors that Disqualify an Esrog By Rabbi Schneur Zalman of Liadi

SECTION 648 Factors that Disqualify an Esrog. (1–31) ‫סימן תרמח ְדָּב ִרים ַהְפּסוִּלים ָבֶּאְתרוֹג וּבוֹ ל"א ְסִﬠיִפים‬: 1 An esrog that has withered is valid,1 but one that has dried out is invalid2 because it is not considered “beautiful.”3 An esrog is defined as “dried out” when no moisture is left and it no longer discharges any moisture, (for moisture to a fruit is like blood to the flesh of a living creature, and it is written,4 “The dead shall not praise You….”).5 As long as an esrog is fresh, it will discharge moisture, either by the pressure of a knife or when the fruit is squeezed. When it is dried out, it will not exude any moisture. Checking [this factor] is difficult, because an esrog cannot be squeezed or cut without being disqualified. Nevertheless, if one punctures a hole that diminishes nothing from the body of the esrog, the esrog remains valid, provided it is not “perforated through and through,” i.e., the perforation does not penetrate to the seed compartments of the esrog.6 Thus one can check an esrog by puncturing it with a needle and thread. If it is [still] moist, this will be detectable on the thread. One must, however, take care that the needle does not reach the seed compartments7 and also that it does not pass to the other side of the esrog8 even if it did not reach the seed compartments, so that the esrog will not be perforated from side to side. [See fig. 28.] 3,‫ג‬.‫ ֶשֵׁאין ֶזה ִהדּוּר‬2,‫ב‬,‫ ֲאָבל ַהָיֵּבשׁ – ָפּסוּל‬1,‫א‬.‫א ֶאְתרוֹג ַהָכּמוּשׁ – ָכֵּשׁר‬ ‫ "ל ֹא‬4,‫ה ְוֶנֱאַמרו‬,‫ ִלְכֶשִׁתְּכֶלה ַהֵלָּחה ְוֵאינוֹ מוִֹציא שׁוּם ֵלָחהד )ִכּי ַהֵלָּחה ַלְפּ ִרי ְכּמוֹ ַהָדּם ִלְבַשׂר ַהַחי‬,‫ְוִשׁעוּר ַהְיֵבשׁוּת‬ – ‫ ֲאָבל ְלַאַחר ֶשָׁיַּבשׁ‬,‫ ֶשָׁכּל ְזַמן ֶשׁהוּא ַלח – מוִֹציא ֵלָחה אוֹ ִמֹדַּחק ַהַסִּכּין אוֹ ִמְסִּחיַטת ַהְפּ ִרי‬5,("'‫ַהֵמִּתים ְיַהְללוּ כו‬ ‫ל ֹא יוִֹציא שׁוּם ֵלָחה‬. ‫ז ֲאָבל ִאם ִנַקּב ֶנֶקב ֶשֵׁאין בּוֹ ֶחְסרוֹן ִמגּוּף‬,‫ ְלִפי ֶשִׁאי ֶאְפָשׁר ְלָסֳחטוֹ אוֹ ְלָחְתכוֹ ֶשׁלּ ֹא ִיָפֵּסל‬,‫ֶאָלּא ֶשַׁהְבִּדיָקה ֶשׁלּוֹ ָקָשׁה‬ ‫ ִאם ֵכּן ָיכוֹל ְלָבְדקוֹ‬6,‫ח‬,‫ ְדַּה ְינוּ ֶשֵׁאין ַהֶנֶּקב ַמִגּיַﬠ ַﬠד ַחְדֵרי ַהֶזַּרע ֶשְׁבּתוֹ ָהֶאְתרוֹג‬,‫ָהֶאְתרוֹג – ָכֵּשׁר ִאם ֵאינוֹ ְמֻפָלּשׁ‬ ‫ ְוַגם‬7,‫ט ַרק ֶשִׁיָּזֵּהר ֶשׁלּ ֹא ַיִגּיַﬠ ַהַמַּחט ַﬠד ַחְדֵרי ַהֶזַּרע‬,‫ַﬠל ְיֵדי ֶשַׁיֲּﬠִביר בּוֹ ַמַחט ִﬠם חוּט ְוִאם ֵישׁ בּוֹ ֵלָחה ִיְתָרֶאה ַבּחוּט‬ ‫יא ֶשׁלּ ֹא ַיֲﬠֶשׂה ֶנֶקב ְמֻפָלּשׁ‬,‫ ֲאִפלּוּ הוּא ֶשׁלּ ֹא ְכֶּנֶגד ַחְדֵרי ַהֶזַּרע‬8,‫ֶשׁלּ ֹא ַיִגּיַﬠ ָלֵﬠֶבר ֶשְׁכֶּנְגדּוֹי‬:

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Fig. 28: The esrog in cross-section (see sec. 648:1). 2 There is, however, no obligation to check an esrog unless it is visibly withered. An esrog over which one recited a blessing during the previous year need not be checked, for it will certainly be found to be dried out.9 ‫יב ְוֶאְתרוֹג ֶשֵׁבַּר ָﬠָליו ְבָּשָׁנה זוֹ – ֵאין‬.‫ ֶאָלּא ִאם ֵכּן רוִֹאין אוֹתוֹ ֶשׁהוּא ָכּמוּשׁ‬,‫ב וִּמָכּל ָמקוֹם ֵאין ַחָיּב ְכָּלל ְלָבְדקוֹ‬ 9,‫יג‬:‫ ֶשְׁבַּוַדּאי ִיָמֵּצא ָיֵבשׁ‬,‫ְלָבְדקוֹ ְכָּלל ַבָּשָּׁנה ָהַאֶחֶרת‬ 3 [The following laws relate to] an esrog with a hole.10 Even when the hole is wide, [but] if none of the substance of the esrog11 is lacking — e.g., the esrog was pierced with a thick peg in a way that did not decrease its substance at all — it is valid. [This applies, provided] the length and width of the hole is less than the length and width of the coin called an isar. How is this area measured? If the hole is round, the isar should be placed over the hole. If the hole is square or long and narrow, we consider it as if it were circular, i.e., we calculate the size of the circle that could be made from the area of the hole. If the size of this area is less than the size of an isar, the esrog is acceptable. (See Yoreh Deah 34[:2-3]12 [which explains] how the size of an isar is calculated today,13 for [the size of] that coin is not at all known to us.) 12/20/2020, 1:15 PM

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‫ ְכּגוֹן ֶשָׁתַּחב ָשׁם ָיֵתד ָﬠב‬11,‫טו‬,‫ ֲאִפלּוּ ִאם ַהֶנֶּקב הוּא ָרָחב ֶאָלּא ֶשֵׁאין בּוֹ ֶחְסרוֹן ִמגּוּף ָהֶאְתרוֹג‬10,‫יד‬,‫ג ֶאְתרוֹג ֶשׁ ִנַּקּב‬ ‫טז ִאם ֵאין ְבֹּאֶר ְוֹרַחב ֶשׁל ֶשַׁטח ֹרַחב ַהֶנֶּקב ְכֹּאֶר ְוֹרַחב ֶשׁל ֶשַׁטח ַמְטֵבַּﬠ ַה ִנְּקָרא ִאָסּר‬,‫ְוִנַקּב ְבִּﬠ ְנָין ֶשׁלּ ֹא ָחַסר ְכּלוּם‬ ‫יז‬.‫– ֲהֵרי ֶזה ָכֵּשׁר‬ ‫ ְוִאם ַהֶנֶּקב הוּא ְמֻרָבּע אוֹ ֶשׁהוּא ָאֹר ְוָקָצר – רוִֹאין‬,‫ְוֵכיַצד ְמַשֲׁﬠ ִרין? ִאם ַהֶנֶּקב הוּא ָﬠֹגל – ַמִנּיַח ָהִאָסּר ַﬠל ִפּי ַהֶנֶּקב‬ ‫ ְוִאם ָהָיה ֹגֶּדל ֶשַׁטח ָהֲﬠֻגָלּה ַהזּ ֹאת‬,‫ ְדַּה ְינוּ ֶשָׁהיוּ עוִֹשׂין ֲﬠֻגָלּה ִמן ֹאֶר ְוֹרַחב ֶשׁל ֶשַׁטח ֹרַחב ַהֶנֶּקב‬,‫אוֹתוֹ ְכִּאלּוּ ָהָיה ָﬠֹגל‬ ‫יח‬.‫ָפּחוֹת ִמֹגֶּדל ֶשַׁטח ָהִאָסּר – ֲהֵרי ֶזה ָכֵּשׁר‬ (‫ ַﬠֵיּן ָשׁם‬,‫ ֶשֵׁאין ָאנוּ יוְֹדִﬠים אוֹתוֹ ְכָּלל‬13‫ ֵהיָכןכ ְמַשֲׁﬠ ִרין ִשׁעוּר ָהִאָסּר ַבְּזַּמן ַהֶזּה‬12,‫) ְוַﬠֵיּן ְבּיוֶֹרה ֵדָﬠה ִסיָמן ל"דיט‬:

Fig. 29: Recently unearthed isar, showing King David’s lyre and shepherd’s crook (see sec. 648:3 and footnote 13). 4 When does the above apply? When the hole does not extend from side to side. If, however, it extends to the opposite side, then even if it does not reach the seed compartments within [the heart of] the esrog — e.g., it perforated the thick peel (which surrounds the seed compartments) from one side to another on a different plane than that of the seed compartments — the esrog is invalid.14 [This applies] even if the diameter of the hole is miniscule and even if none of the substance of the esrog was lacking. ‫ ֲאִפלּוּ ל ֹא ִהִגּיַﬠ‬,‫ ֲאָבל ִאם ַהֶנֶּקב הוּא ְמֻפָלּשׁכא ֵמֵﬠֶבר ֶאל ֵﬠֶבר ֶשְׁכֶּנ ְגדּוֹ‬,‫ד ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשֵׁאין ַהֶנֶּקב ְמֻפָלּשׁ‬ ‫ ְכּגוֹן ֶשׁ ִנַּקּב ָבֳּﬠִבי ַהְקִּלָפּה ֶהָﬠָבה )ַהַמֶּקֶּפת ֶאת ַחְדֵרי ַהֶזַּרע( ִמַצּד ֶזה ְלַצד ֶזה‬,‫ַהֶנֶּקב ְלַחְדֵרי ַהֶזַּרע ֶשְׁבּתוֹ ָהֶאְתרוֹג‬ ‫כב ַוֲאִפלּוּ ֵאין ְבֹּרַחב ַהֶנֶּקב ֶאָלּא ַמֶשּׁהוּכג ְול ֹא ָחַסר ְכּלוּם ִמגּוּף ָהֶאְתרוֹגכד – ֲהֵרי ֶזה‬,‫ֶשְׁכֶּנְגדּוֹ ֶשׁלּ ֹא ְכֶּנֶגד ַחְדֵרי ַהֶזַּרע‬ 14:‫ָפּסוּל‬ 5 If, however, the hole does not extend from one side to the other, then even if the hole is on the same plane as the seed compartments and extends through [them] until near the opposite surface of the esrog, [the esrog is valid]. Similarly, if the esrog was perforated from both sides, with the perforation [from either side] penetrating the seed compartments, then as long as part of the seed compartments themselves remains unimpaired and thus that intact part intercepts the holes on either side, the esrog is not considered as having been perforated from side to side.15 ‫ וִּפלּוּשׁ ֹאֶר ַהֶנֶּקב עוֵֹבר ָכּל ַחְדֵרי‬,‫ ֲאִפלּוּ ִנַקּב ְכֶּנֶגד ַחְדֵרי ַהֶזַּרע‬,‫ה ֲאָבל ִאם ֵאין ַהֶנֶּקב ְמֻפָלּשׁ ִמַצּד ֶזה ַלַצּד ֶשְׁכֶּנְגדּוֹ‬ 12/20/2020, 1:15 PM

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‫ ְוַחְדֵרי‬,‫כה ְוֵכן ִאם ִנַקּב ָהֶאְתרוֹג ִמְשֵּׁני ְצָדָדיו ַﬠד תּוֹ ַחְדֵרי ַהֶזַּרע‬,‫ַהֶזַּרע ַﬠד ָסמוּ ִלְקֵצה ָהֶאְתרוֹג ֶשַׁבַּצּד ֶשְׁכֶּנ ְגדּוֹ‬ ‫ַהֶזַּרע ַﬠְצָמן ִנְשַׁאר ֵמֶהן ְקָצת ָשֵׁלם ְוַהָשֵּׁלם ַהֶזּה ַמְפִסיק ֵבּין ַהְנָּקִבים ֶשִׁמְּשֵּׁני ְצָדָדיו – ָכּל ֶזה ֵאינוֹ ִנְקָרא ֶנֶקב‬ 15,‫כו‬:‫ְמֻפָלּשׁ‬ 6 Some authorities differ with the above and maintain that if the hole reaches the seed compartments it is considered as a perforation from side to side, even though the seed compartments and the other side of the esrog remain intact. [The rationale is that] the thick peel that surrounds the seed compartments is not considered as the same entity as the seed compartments, but in this context is considered as a separate entity. Thus if [the peel until the seed compartments] is perforated entirely on one side, it is considered as if the hole extends from one side to the other. With regard to the halachah, one should be stringent and follow the latter view. Nevertheless, in a pressing situation, when it is impossible to find another esrog, one may rely on the first view and recite a blessing over such an esrog.16 ‫ ְדָּכל ֶשִׁהִגּיַﬠ ַהֶנֶּקב ַﬠד ַחְדֵרי ַהֶזַּרע ַאף ַﬠל ִפּי ֶשַׁחְדֵרי ַהֶזַּרע ְוַצד ַהֵשִּׁני ֶשׁל ָהֶאְתרוֹג‬,‫ו ְוֵישׁ חוְֹלִקיןכז ַﬠל ֶזה ְואוְֹמ ִרים‬ ‫ ְלִפי ֶשַׁהְקִּלָפּה ֶהָﬠָבה ַהַמֶּקֶּפת ֶאת ַחְדֵרי ַהֶזַּרע ֵאיָנהּ ֶנְחֶשֶׁבת ִﬠם ַחְדֵרי‬,‫ִנְשֲׁארוּ ְשֵׁלִמים – ֲהֵרי ֶזה ִנְקָרא ֶנֶקב ְמֻפָלּשׁ‬ ‫ ְוֵכיָון ֶשׁ ִנְּקָּבה ֻכָּלּהּ ִמַצּד ֶאָחד – ֲהֵרי ֶזה ֶנֶקב‬,‫ ֶאָלּא ִהיא ֶנְחֶשֶׁבת ְלָדָבר ִבְּפֵני ַﬠְצמוֹ ְלִﬠ ְנָין ֶזה‬,‫ַהֶזַּרע ְלָדָבר ֶאָחד‬ ‫כח‬.‫ְמֻפָלּשׁ‬ ‫כט ֲאָבל ִבְּשַׁﬠת ַהְדָּחק ֶשִׁאי ֶאְפָשׁר ִלְמצ ֹא ֶאְתרוֹג ַאֵחר – ֵישׁ ִלְסֹמ ַﬠל‬.‫וְּלִﬠְנַין ֲהָלָכה – ֵישׁ ְלַהְחִמיר ַכְּסָּבָרא ָהַאֲחרוָֹנה‬ 16,‫ל‬:‫ וֻּמָתּר ְלָבֵר ַﬠל ֶאְתרוֹג ֶזה‬,‫ְסָבָרא ָה ִראשׁוָֹנה‬ 7 The above applies to a perforation that does not diminish the substance of the esrog. If, however, even if the smallest amount of its substance is lacking, the esrog is invalid,2 even if the hole does not extend from side to side, and even if it is smaller than an isar. ‫ ַאף ַﬠל‬2,‫ ֲאָבל ִאם ָחֵסר ִמגּוּף ָהֶאְתרוֹג ֲאִפלּוּ ַמֶשּׁהוּלא – ֲהֵרי ֶזה ָפּסוּל‬,‫ז ְוָכל ֶזה ְבֶּנֶקב ֶשֵׁאין בּוֹ ֶחְסרוֹן ִמגּוּף ָהֶאְתרוֹג‬ ‫ִפּי ֶשֵׁאין ַהֶנֶּקב ְמֻפָלּשׁ ְוֵאין בּוֹ ְכִּאָסּר‬: 8 Other authorities differ with regard to all of the above and maintain that a perforation that does not decrease the substance of the esrog does not disqualify it at all, even if the hole is much wider than an isar, and even if it extends from side to side. [They maintain that] our Sages did not make a distinction between a hole that extends from side to side and one that does not, or between a hole that is the size of an isar and one that is smaller, unless the hole decreases the substance of the esrog. [In such a situation,] they maintain that if the hole is as wide as an isar, the esrog is disqualified even if [the hole] does not extend from side to side, and if the hole is not as wide as an isar, it does not disqualify the esrog unless it extends from side to side.17 In a pressing situation, when another esrog cannot be found, one may rely on the [more lenient] opinion and recite a blessing on such an esrog. ‫ ַוֲאִפלּוּ הוּא ָרָחב ַה ְרֵבּה‬,‫ ְדֶּנֶקב ֶשֵׁאין בּוֹ ֶחְסרוֹן ִמגּוּף ָהֶאְתרוֹג – ֵאינוֹ פּוֵֹסל ְכָּלל‬,‫ח ְוֵישׁ חוְֹלִקיןלב ַﬠל ָכּל ֶזה ְואוְֹמ ִרים‬ ‫ ְול ֹא ִחְלּקוּ ֲחָכִמים ֵבּין ְמֻפָלּשׁ ִלֶשֵׁאינוֹ ְמֻפָלּשׁ וֵּבין ְכִּאָסּר ְלָפחוֹת ִמְכִּאָסּר ֶאָלּא ְבֶּנֶקב‬,‫ ַוֲאִפלּוּ הוּא ְמֻפָלּשׁ‬,‫יוֵֹתר ִמְכִּאָסּר‬ – ‫ ְוִאם ֵאין ְבָּרְחבּוֹ ְכִּאָסּר‬,‫ ֶשִׁאם ֵישׁ ְבָּרְחבּוֹ ְכִּאָסּר – פּוֵֹסל ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ְמֻפָלּשׁ‬,‫ֶשֵׁיּשׁ בּוֹ ֶחְסרוֹן ִמגּוּף ָהֶאְתרוֹג‬ ‫ ְוָאז‬,‫ ְוֵישׁ ִלְסֹמ ַﬠל ְסָבָרא זוֹ ִבְּשַׁﬠת ַהְדָּחק ֶשִׁאי ֶאְפָשׁר ִלְמצ ֹא ֶאְתרוֹג ַאֵחר‬17,.‫ֵאינוֹ פּוֵֹסל ֶאָלּא ִאם ֵכּן הוּא ְמֻפָלּשׁ‬ ‫לג‬:‫ֻמָתּר ְלָבֵר ַﬠל ֶאְתרוֹג ֶזה‬ 9 All of the above applies with regard to a perforation that occurred after the esrog was picked. When holes are made while the esrog is still on the tree, as commonly happens when thorns fall on it, it is customary to rule that it is valid, even when the

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holes decrease its substance. [The rationale is that] any perforation that occurs while the esrog is growing on the tree will be healed, for the rind will regenerate and cover it, since [the fruit] is continuing to grow on the tree. Though there will be a depression in the rind and some of the substance [of the esrog] will be lacking, this is not of consequence. If, however, we see that the rind has not covered the perforation and that at that point the substance of the esrog is deficient, the esrog is invalid, even though a thorn perforated it while it was still attached to the tree. ‫ ְכּמוֹ ֶשׁ ְר ִגילוּת הוּא ְלֵהָﬠשׂוֹת בּוֹ‬,‫ ֲאָבל ְנָקִבים ַהַנֲּﬠִשׂים בּוֹ ְכֶּשׁהוּא ְמֻחָבּר‬,‫ט ְוָכל ֶזה ְבֶּנֶקב ֶשַׁנֲּﬠָשׂה בּוֹ ְלַאַחר ֶשׁ ִנְּתַלשׁ‬ ‫ ְלִפי‬,‫ְנָקִבים ַﬠל ְיֵדי קוִֹצים ֶשׁנּוְֹפִלים ָﬠָליו ְכֶּשׁהוּא ְמֻחָבּר – נוֲֹהִגין ְלַהְכִשׁירוֹ ַאף ַﬠל ִפּי ֶשֵׁהן ְנָקִבים ֶשֵׁיּשׁ ָבֶּהן ֶחְסרוֹן‬ ‫ ֵכּיָון ֶשׁהוּא ֲﬠַד ִין הוֵֹל‬,‫ֶשָׁכּל ֶנֶקב ֶשָׁבָּאה לוֹ ְבּעוֹדוֹ ָגֵּדל ָבִּאיָלן – חוֵֹזר ִלְב ִריאוּתוֹ ַﬠל ְיֵדי ֶשׁ ִנְּקָרם ָﬠָליו עוֹר ִמְלַמְﬠָלה‬ ‫לד ֲאָבל ִאם ָאנוּ רוִֹאים‬.‫ ְוַאף ַﬠל ִפּי ֶשַׁﬠל ַגֵּבּי עוֹר ֶזה ֵישׁ ֻגָמּא ְוֶחְסרוֹן ְבּגוּף ָהֶאְתרוֹג – ֵאין ְבָּכ ְכּלוּם‬,‫ְוָגֵדל ְבִּאיָלנוֹ‬ ‫לה ַאף ַﬠל ִפּי ֶשַׁהֶנֶּקב ַנֲﬠָשׂה בּוֹ ְבּעוֹדוֹ ָבִּאיָלן ַﬠל‬,‫ֶשׁלּ ֹא ִנְקַרם ָﬠָליו ְוֵישׁ ַבֶּנֶּקב ֶחְסרוֹן ִמגּוּף ָהֶאְתרוֹג – ֲהֵרי ֶזה ָפּסוּל‬ ‫לו‬:‫ְיֵדי קוֹץ‬ 10 When does the above apply? When it is clear and obvious that this depression indicates that the substance of the esrog has been diminished.18 If, however, there is reason to suspect that its substance has not decreased, but rather the pressure of the thorn [merely] compressed the fiber of the esrog to the sides of the hole, the esrog may be deemed valid. For as long as we are not certain that the substance of the esrog has decreased, we may rely on the last view explained above19 — that a perforation that does not extend from side to side and that is less than an isar in size does not disqualify the esrog, even though it decreases its substance.20 ‫ ֲאָבל ִאם ֵישׁ ְלִהְסַתֵּפּק‬18,‫לח‬,‫י ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים?לז? ְכֶּשׁ ִנָּכּר ְוִנ ְרֶאה ֶשֵׁיּשׁ בּוֹ ְבֻּגָמּא זוֹ ֶחְסרוֹן ִמגּוּף ְבַּשׂר ָהֶאְתרוֹג‬ ‫ ֶאָלּא ֶשַׁﬠל ְיֵדי ֹדַּחק ַהקּוֹץ ִנְתַכֵּוּץ ְבַּשׂר ָהֶאְתרוֹג ְלִצְדֵדי ַהֶנֶּקב – ֵישׁ‬,‫ֶשָׁמּא ל ֹא ֶנְחַסר ְכּלוּם ִמגּוּף ְבַּשׂר ָהֶאְתרוֹג‬ ‫ ְדָּכל ֶשֵׁאין‬19,‫ ְדָּכל ֶשֵׁאין ָבּרוּר ָלנוּ ֶשֵׁיּשׁ ֶחְסרוֹן ִמגּוּף ָהֶאְתרוֹג – ֵישׁ ִלְסֹמ ַﬠל ְסָבָרא ָהַאֲחרוָֹנה ֶשֵׁבַּא ְרנוּלט‬,‫ְלַהְכִשׁיר‬ 20,‫מ‬:‫ַהֶנֶּקב ְמֻפָלּשׁ ְוֵאין בּוֹ ְכִּאָסּר ַאף ַﬠל ִפּי ֶשֵׁיּשׁ בּוֹ ֶחְסרוֹן ֵאינוֹ ָפּסוּל‬ 11 Even if there is reason to suspect that the perforation reached the seed compartments, the esrog should be deemed valid. [The rationale is that] as long as we are not certain that the perforation reached the seed compartments, we may rely on the authorities21 who hold that even a perforation that reached the seed compartments is not considered a perforation that extends from side to side.20 Accordingly, [this factor] does not disqualify the esrog unless it decreases its substance.22 ‫ ֶשָׁכּל ֶשֵׁאינוֹ ָבּרוּר ָלנוּ ֶשִׁהִגּיַﬠ‬,‫יא ַוֲאִפלּוּ ִאם ֵישׁ ְלִהְסַתֵּפּק ֶשָׁמּא ִה ִגּיַﬠ ִפּלּוּשׁ ַהֶנֶּקב ַﬠד ַחְדֵרי ַהֶזַּרעמא – ֵישׁ ְלַהְכִשׁיר‬ ‫ ֶשֲׁאִפלּוּ ִאם ִהִגּיַﬠ ַהֶנֶּקב ְלַחְדֵרי ַהֶזַּרע ֵאינוֹ ִנְקָרא ֶנֶקב‬21,‫ַהֶנֶּקב ַﬠד ַחְדֵרי ַהֶזַּרע – ֵישׁ ִלְסֹמ ַﬠל ִדְּבֵרי ָהאוְֹמ ִריםמב‬ 22,‫מג‬:‫ ְוֵאינוֹ פּוֵֹסל ֶאָלּא ִאם ֵכּן ֵישׁ בּוֹ ֶחְסרוֹן‬20,‫ְמֻפָלּשׁ‬ 12 We have already explained that a decrease in the substance of the esrog disqualifies it, as described above.23 When does the above apply? When the decrease [begins] from the outside, i.e., when the outer rind of the esrog is also perforated. [This refers to] the thin shell that surrounds the thick shell24 which is called the fiber25 of the esrog and which has a tart taste when eaten. [Different rules apply] if the decrease [in the substance of the esrog] is only internal, i.e., all of the fibrous interior of the esrog has decomposed, but the outer rind and the seed compartments are still intact26 and one can feel with his hand that they have not decomposed.27 The Sages of the Gemara14 were unsure whether 12/20/2020, 1:15 PM

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this esrog should be likened to a lung, which is not disqualified by an internal decrease in its substance, such as when all its interior tissue has decomposed, but its external membranes and internal air passages remain intact. In such an instance, the ruling of [Shulchan Aruch,] Yoreh Deah, sec. 36,28 is that [the animal] is kosher.29 Some authorities rule leniently on this uncertain situation. They argue that all these disqualifying factors (which do not depend on whether the esrog is “beautiful,” as will be explained30) are not of Scriptural but of Rabbinic origin,31 and whenever an uncertainty arises on a point of Rabbinic Law, we rule leniently.32 Other authorities maintain that all these disqualifying factors are of Scriptural origin, as will be explained.30 Hence, [they argue,] this question should be viewed stringently,33 as with all uncertainties that arise regarding Scriptural Law.34 Where possible, one should show concern for the latter view.35 ?‫ ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים‬23,‫מד‬,‫יב ְכָּבר ֵבַּא ְרנוּ ֶשֶׁחְסרוֹן ִמגּוּף ָהֶאְתרוֹג פּוֵֹסל ֶאת ָהֶאְתרוֹג ְוַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּאר‬ ‫ ְדַּה ְינוּ ַהְקִּלָפּה ַהַדָּקּה ַהַמֶּקֶּפת ֶאת ַהְקִּלָפּה‬,‫ ְדַּה ְינוּ ֶשִׁנְּקָּבה ַגּם ַהְקִּלָפּה ַהִחיצוָֹנה ֶשׁל ָהֶאְתרוֹג‬,‫ְכֶּשַׁהֶחְסרוֹן הוּא ִמַבּחוּץ‬ ‫מז ֲאָבל ִאם ֵאין ַהֶחְסרוֹן ֶאָלּא‬,‫מו ְוֵישׁ ָבּהּ ַטַﬠם ֲח ִריפוּת ְכֶּשׁאוְֹכִלין אוָֹתהּ‬,‫ ָהֶאְתרוֹג‬25‫ ַהִנְּקֵראת ְבַּשׂר‬24,‫ֶהָﬠָבהמה‬ ‫ ֶשַׁמּ ְרִגּישׁ‬26,‫מח‬,‫ וְּקִלָפּה ַהִחיצוָֹנה ַקֶיֶּמת ְוַגם ַחְדֵרי ַהֶזַּרע ַקָיִּמין‬,‫ ְכּגוֹן ֶשׁ ִנּמּוַֹח ָכּל ְבַּשׂר ָהֶאְתרוֹג ִבְּפ ִנים‬,‫ִבְּפִנים‬ ‫ ִאם ֵישׁ ְלַדמּוֹת ֶאְתרוֹג ְלֵרָאה ֶשֵׁאיָנהּ ִנְפֶסֶלת‬14,‫ – ָדָּבר ֶזה ִנְסַתֵּפּק ְלַחְכֵמי ַהְגָּמָראנ‬27,‫ְבִּמְשׁמוּשׁ ַהָיּד ֶשׁלּ ֹא ִנמּוֹחוּמט‬ ‫ ְכּגוֹן ֶשׁ ִנּמּוַֹח ָכּל ְבָּשָׂרהּ ִמִבְּפ ִנים ְועוֹרוֶֹתיָה ַהִחיצוֹ ִנים ַקָיִּמין ְוַגם ִסְמפּוֹנוֶֹתיָה ֶשִׁמִּבְּפ ִנים ֵהן‬,‫ֵמֲחַמת ֶחְסרוֹן ֶשִׁמִּבְּפ ִנים‬ ‫ ְלִפי ֶשֵׁהן סוְֹב ִרין‬,‫ ְוֵישׁ פּוְֹסִקיןנב ָסֵפק ֶזה ְלָהֵקל‬28,‫נא‬,‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבּיוֶֹרה ֵדָﬠה ִסיָמן ל"ו‬29‫ַקָיִּמין ֶשִׁהיא ְכֵּשָׁרה‬ ‫ ְוָכל‬31,‫( – ֵאין ְפּסוָּלן ִמן ַהתּוָֹרה ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‬30,‫ֶשָׁכּל ְפּסוִּלין ֵאלּוּ )ֶשֵׁאיָנן ֵמֲחַמת ִהדּוּר ְכּמוֹ ֶשׁ ִיְּתָבֵּארנג‬ ‫ וְּלִפיָכ‬30,‫נז‬,‫ ְוֵישׁ אוְֹמ ִריםנה ֶשָׁכּל ְפּסוִּלין ֵאלּוּ ֵהן ִמן ַהתּוָֹרהנו ְכּמוֹ ֶשׁ ִיְּתָבֵּאר‬32,‫נד‬,‫ְסֵפק ִדְּבֵרי סוְֹפ ִרים ְלָהֵקל‬ 35,‫נט‬:‫ ְוֵישׁ ָלֹחשׁ ַלְסָּבָרא ָהַאֲחרוָֹנה ְבָּמקוֹם ֶשֶׁאְפָשׁר‬34.‫ ְכָּכל ָסֵפק ֶשׁל תּוָֹרה‬33,‫הוְֹלִכין ְבָּסֵפק ֶזה ְלַהְחִמירנח‬ 13 If an esrog is split36 along [almost] its entire length, even if it is split only on one side from top to bottom, and the split along its entire length penetrates more than halfway into the thick peel, the esrog is invalid,2 even though none of its substance is missing. If a minute part of the esrog near its tip and a minute part near its base remain37 without a split that penetrates more than halfway into the thick peel, the esrog is valid. [This ruling applies] even if it is split on both sides along [almost] its entire length, but there remains a minute part near the tip and near the bottom on each side that is not split. ‫ ְוֹעֶמק ַהֶסֶּדק ַמִגּיַﬠ ַﬠל‬,‫סא ֲאִפלּוּ ל ֹא ִנְסַדּק ֶאָלּא ִמַצּד ֶאָחדסב ֵמר ֹאשׁוֹ ְלסוֹפוֹ‬,‫ ֻכּלּוֹ ַﬠל ְפֵּני ָכּל ָא ְרכּוֹ‬36,‫יג ִאם ִנְסַדּקס‬ ‫סד ֲאָבל‬.‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָחֵסר ְכּלוּם ִמגּוּף ָהֶאְתרוֹג‬2,‫סג‬,‫ְפֵּני ָכּל ָא ְרכּוֹ ַﬠד ֹרב ֳﬠִבי ֶשׁל ְקִלָפּה ֶהָﬠָבה – ֲהֵרי ֶזה ָפּסוּל‬ ‫סו ֲאִפלּוּ ִנְסַדּק‬,‫ ֶשׁלּ ֹא ִנְסַדּק ָבֹּעֶמק ַﬠד ֹרב ֳﬠִבי ַהְקִּלָפּה ֶהָﬠָבה‬37,‫סה‬,‫ִאם ִנְשַׁתֵּיּר ָבֶּאְתרוֹג ַמֶשּׁהוּ ְלַמְﬠָלה וַּמֶשּׁהוּ ְלַמָטּה‬ ‫סז‬:‫ִמְשֵּׁני ְצָדָדיו ַﬠל ְפֵּני ָכּל ָא ְרכּוֹ ְו ִנְשַׁתֵּיּר ִמָכּל ַצד ַמֶשּׁהוּ ְלַמְﬠָלה וַּמֶשּׁהוּ ְלַמָטּה ֶשׁלּ ֹא ִנְסַדּק – ָכֵּשׁר‬ 14 Similarly, if an esrog is split around its circumference, even if it is split on two opposite sides, the esrog is valid, as long as a minute part remains intact38 on either side between [the ends of] the two splits.39 [This applies] even if the splits penetrate more than halfway into the thick peel. The reason that an esrog is disqualified by any of the above factors — by being perforated, by lacking part of its substance, or by being split40 — is not its lack of “beauty.” The reason for the disqualification is that such an esrog is not perfect and complete, whereas the Torah stated,41 ‫“ — ולקחתם‬And you shall take.” From this word the Sages learned that [what is taken] should be perfect and complete.42 12/20/2020, 1:15 PM

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‫ ְלַמְﬠָלה ֵבּין ְשֵׁני‬38‫ ְו ִנְשַׁתֵּיּר ַמֶשּׁהוּ ָשֵׁלם‬,‫ ֲאִפלּוּ ִנְסַדּק ִמְשֵּׁני ְצָדָדיו ֶזה ְכֶּנֶגד ֶזה‬,‫יד ְוֵכן ִאם ִנְסַדּק ַﬠל ְפֵּני ֶהֵקּף ָרְחבּוֹ‬ ‫סח ַאף ַﬠל ִפּי‬,‫ – ֲהֵרי ֶזה ָכֵּשׁר‬39‫ַהְסָּדִקים ֶשִׁמְּשֵּׁני ַהְצָּדִדין וַּמֶשּׁהוּ ָשֵׁלם ְלַמָטּה ֵבּין ְשֵׁני ַהְסָּדִקים ֶשִׁמְּשֵּׁני ַהְצָּדִדים‬ ‫ֶשֹׁעֶמק ַהְסָּדִקים ַמ ִגּיַﬠ ַﬠד ֹרב ֳﬠִבי ֶשׁל ְקִלָפּה ֶהָﬠָבה‬. ‫ ְוַהתּוָֹרה‬,‫ ֶאָלּא ְלִפי ֶשֵׁאינוֹ ָתּם ְוָשֵׁלם‬,‫ – ֵאינוֹ ֵמֲחַמת ֶשֵׁאינוֹ ִהדּוּר‬40‫ְוָכל ְפּסוִּלים ֵאלּוּ ְדַּה ְינוּ ִנַקּב ָחֵסר ְוִנְסַדּק‬ 42,‫ע‬:‫סט ְלִקיָחה ַתָּמּה וְּשֵׁלָמה‬:‫ ְוָד ְרשׁוּ ֲחָכִמים‬,"‫ "וְּלַקְחֶתּם‬41‫ָאְמָרה‬

Fig. 30: Esrog belted by two uncontinuous splits, only one of which can be seen from this side (see sec. 648:14 and footnote 553). 15 [The following rules apply] if the thin outer rind that surrounds the thick peel43 has been stripped off.44 If it has been stripped off entirely, the esrog is invalid,14 because since the rind has been removed entirely, the esrog will progressively spoil; it is not considered “beautiful.” If, however, there remains even the slightest amount of the rind that was not peeled off, the esrog is valid, for from that amount, [the entire rind] can be regenerated.45 Some authorities maintain that the esrog is invalid unless part of its rind the size of a sela46 remains. Where possible, this view should be respected.47 – ‫ ִאם ִנְקַלף ֻכּלּוֹ‬43,‫עד‬,‫ ִמֶמּנּוּ ַהְקִּלָפּה ַהִחיצוָֹנהעב ַהַדָּקּהעג ַהַמֶּקֶּפת ֶאת ְקִלָפּה ֶהָﬠָבה‬44,‫טו ִאם ִנְקַלףעא‬ ‫עז‬,‫עו ְוִאם ִנְשַׁתֵּיּר ִמֶמּנּוּ ָכּל ֶשׁהוּא ֶשׁלּ ֹא ִנְקַלף – ָכֵּשׁר‬,‫ ֶשֵׁכּיָון ֶשֻׁכּלּוֹ ִנְקַלף הוֵֹל וִּמְתַנ ְוֶנה ְוֵאינוֹ ִהדּוּר‬14,‫עה‬,‫ָפּסוּל‬ 46‫ ְוֵישׁ אוְֹמ ִריםעט ֶשֵׁאינוֹ ָכֵּשׁר ֶאָלּא ִאם ֵכּן ִנְשַׁתֵּיּר ִמֶמּנּוּ ְכֶּסַלע‬45,‫עח‬.‫ֶשַׁﬠל ְיֵדי אוֹתוֹ ָכּל ֶשׁהוּא הוּא חוֵֹזר ִלְב ִריאוּתוֹ‬ 47,‫פ‬:‫ ְוֵישׁ ָלֹחשׁ ְלִדְבֵריֶהם ְבָּמקוֹם ֶשֶׁאְפָשׁר‬.‫ֶשׁלּ ֹא ִנְקַלף‬ 16 When does the above apply? When the place where the rind was stripped off remains the same color as the esrog.48 If, however, its color is different from that of [the rind of]49 the esrog, it is invalid unless: [i] the peeled part [covers only] a minority of [the surface of] the esrog; [ii] it is not scattered in two or three places, but is located entirely in one place;50 and [iii] it is not located near the tip of the esrog, but below it, as will be explained [in subsections 19-24] with regard to protrusions [that may erupt upon it]. Note the explanations provided there.51 ‫ ֲאָבל ִאם הוּא ְמֻשֶׁנּה‬48,‫טז ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשָׁמּקוֹם ַהִנְּקָלף הוּא ָשֶׁוה ְבַּמ ְרִאיתוֹ ְלַמ ְרֵאה גּוֹן ָהֶאְתרוֹג‬ ‫ ְוֵאינוֹ ְמֻפָזּר ִבְּשַׁנ ִים‬,‫פא ֶאָלּא ִאם ֵכּן ַהָמּקוֹם ֶשׁ ִנְּקַלף הוּא ִמעוּט ָהֶאְתרוֹג‬,‫ – ֵאינוֹ ָכֵּשׁר‬49‫ְבַּמ ְרִאיתוֹ ִמַמּ ְרֵאה ָהֶאְתרוֹג‬ ‫פב ְכּמוֹ‬,‫ ְוֵאינוֹ עוֵֹמד ְבָּחְטמוֹ ֶשׁל ָהֶאְתרוֹג ֶאָלּא ֵמָחְטמוֹ וְּלַמָטּה‬50,‫וְּשׁ ָשׁה ְמקוֹמוֹת ֶאָלּא ֻכּלּוֹ עוֵֹמד ְבָּמקוֹם ֶאָחד‬ 51:‫פד ַﬠֵיּן ָשׁם ַהַטַּﬠם ְלָכל ֶזה‬,‫ֶשׁ ִיְּתָבֵּארפג ַגֵּבּי ֲחָזִזית‬

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17 Many esrogim have a woody projection growing from their tip whose [lower end] is embedded in the esrog and whose [upper end] juts out upward. In some esrogim, this projection is not embedded in the esrog at all, but its full length extends upwards from the tip of the esrog. [This projection] is called a pitma52 or a dad.53 On it grows a rose-like flower called a shoshanta, which is (considered) part of the woody projection that is called a pitom or a dad. Many esrogim grow without this pitom and this flower at all.54 They are valid, because this is the way they were created and this is their natural pattern of growth. Those that naturally grow this way are readily identifiable, because in place of a pitom, they naturally grow with a small cavity there. If, however, an esrog had a pitom and it was removed, the esrog is invalid.55 [This applies] even if the entire thickness of the pitom was not detached, but part of its thickness remained connected to the esrog, while part was detached, and thus a small portion of the esrog which was previously covered by part of the thickness of the pitom is [now] uncovered. [The reason for this disqualification is that] the pitom is considered part of the esrog. If it is lacking, the esrog is thus lacking [some of its substance].56 As explained [above],57 some authorities maintain that a decrease in the substance of an esrog does not disqualify it unless that decrease is the size of an isar. Nevertheless, since the pitom is on the tip of the esrog and its lack is more obvious, we are more stringent with regard to it. Even the slightest decrease in it disqualifies the esrog — because the beauty of an esrog primarily depends on its tip, for that is what one sees at first glance.58 [Hence,] if even the slightest part is missing, the esrog is no [longer] considered “beautiful.”59 If, however, nothing was removed from the width of the pitom at its point of contact with the esrog,60 the esrog is valid. [This applies] even if [almost] the entire pitom was removed and there remained merely a minimal projection. Since the extremity of the tip of the esrog is [still] covered — over the width of the pitom — by this remaining minimal projection as it was originally covered when the pitom was intact, the esrog is not disqualified]61 [The rationale:] Since the extremity of the tip of the esrog is covered as it was originally, the substance [of the esrog] is not considered to be lacking anything. Some authorities differ and maintain that even if merely the top flower was removed and the entire pitom remains, the esrog is invalid, because an esrog is not considered “beautiful” unless its tip is utterly intact. Though the halachah does not follow their view, it is preferable to respect it where possible. Thus if one has the choice of two esrogim that are equally attractive and beautiful, but the flower of one has been removed, he should use the one that has a flower. If, however, the one that has the flower is not as beautiful and splendid as the one from which the flower was removed, one should use the beautiful and splendid one even though it lacks a flower, for primacy is given to the first view. ‫פה‬,‫יז ֵישׁ ַה ְרֵבּה ֶאְתרוִֹגים ֶשַׁﬠל ר ֹאשׁ ָהֶאְתרוֹג ָגֵּדל ֵﬠץ ֶאָחד ֶשִׁמְּקָצתוֹ ִנְכָנס ְלתוֹ גּוּף ָהֶאְתרוֹג וִּמְקָצתוֹ בּוֵֹלט ְלַמְﬠָלה‬ ‫פו ְו ִנְקָרא‬,‫וְּבִמְקָצת ֶאְתרוִֹגים ֵאין ֵﬠץ ֶזה ִנְכָנס ְכָּלל ְלתוֹ ֶאְתרוֹג ֶאָלּא ֻכּלּוֹ בּוֵֹלט ְלַמְﬠָלה ֵמר ֹאשׁ ָהֶאְתרוֹג‬ ‫פט ְוהוּא )ֶנְחָשׁב( ִמגּוּף ָהֵﬠץ‬,"‫ ְו ִנְקָרא "שׁוַֹשְׁנָתּא‬,‫ ְוַﬠל ֵﬠץ ֶזה ָגֵּדל ְכִּמין ֶפַּרח שׁוָֹשׁן‬53,‫פח‬,"‫ אוֹ "ַדּד‬52,‫"ִפְּטָמא"פז‬ ‫צא‬,‫ ְוֵהן ְכֵּשׁ ִרין‬54‫צ ְוֵישׁ ַה ְרֵבּה ֶאְתרוִֹגים ֶשֵׁאין ָלֶהם ְכָּלל ִפְּטָמא זוֹ ְול ֹא שׁוַֹשׁ ְנָתּא ֶשָׁﬠָליו‬,"‫ַה ִנְּקָרא "ִפְּטָמא" אוֹ "ַדּד‬ ‫צב ְו ִנָכּ ִרין ֵהן אוָֹתן ֶשָׁכּ ֵהן ִמְתִּחַלּת ְבּ ִרָיָּתם ִכּי ֵישׁ ָלֶהן ִבְּמקוֹם‬,‫ֵכּיָון ֶשָׁכּ ִהיא ִבְּתִחַלּת ְבּ ִרָיָּתם ְוֶזהוּ ֶדֶּר ִגּדּוָּלן‬ ‫צג‬.‫ַהִפְּטָמא ְכּמוֹ ֻגָּמּא ִמְתִּחַלּת ְבּ ִריָאתוֹ‬ ‫צד ֲאִפלּוּ ל ֹא ִנַטּל ָכּל ֳﬠִבי ַהִפְּטָמא ֶאָלּא ִמְקָצת ָהֹעִבי ִנְשַׁאר ְמֻחָבּר ָלֶאְתרוֹג‬,‫ֲאָבל ֶאְתרוֹג ֶשָׁהָיה לוֹ ִפְּטָמא ְו ִנְטָּלה ִפְּטָמתוֹ‬ ‫ ְבִּﬠְנָין ֶשׁ ִנְּשַׁאר ַמֶשּׁהוּ ָבֶּאְתרוֹג ְמֻגֶלּהצה ְבָּמקוֹם ֶשָׁהָיה ְמֻכֶסּה ָבֳּﬠִבי ִמְקָצת‬,‫וִּמְקָצת ָהֹעִבי ִנַטּל ְלַגְמֵרי ִמן ָהֶאְתרוֹג‬

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Shulchan Aruch: Chapter 648 - Factors that Disqualify an Esrog - Texts...

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‫ ְוֵכיָון ֶשִׁהיא ֲחֵסָרה – ֲהֵרי ֶזה ֶאְתרוֹג‬,‫ ְלִפי ֶשִׁפְּטָמא זוֹ ֶנְחֶשֶׁבת ִמגּוּף ָהֶאְתרוֹג‬55,‫ַהִפְּטָמא ֶשׁ ִנְּטָּלה – ֲהֵרי ֶזה ָפּסוּל‬ ‫ ִמָכּל ָמקוֹם‬57,‫צז‬,‫ ַאף ַﬠל ִפּי ֶשֵׁיּשׁ אוְֹמ ִרים ֶשֵׁאין ֶחְסרוֹן פּוֵֹסל ֶאָלּא ִאם ֵכּן ֵישׁ בּוֹ ְכִּאָסּר ְכּמוֹ ֶשִׁנְּתָבֵּאר‬56,‫צו‬,‫ָחֵסר‬ ‫ ְלִפיָכ ֶהְחִמירוּ ָבּהּ ֶשֲׁאִפלּוּ ֶחְסרוֹן ָכּל ֶשׁהוּא‬,‫ֵכּיָון ֶשַׁהִפְּטָמא ִהיא ְבֹּגַבהּ ָהֶאְתרוֹג ַﬠל ר ֹאשׁוֹ ְוַהֶחְסרוֹן ִנָכּר ָבּהּ יוֵֹתר‬ ‫ ְוִאם ֶנְחַסר‬58,‫צט‬,‫ ֶשָׁהָאָדם רוֶֹאה אוֹתוֹ ִבְּתִחַלּת ַהְשָׁקָפתוֹ‬,‫צח ְלִפי ֶשִׁﬠַקּר ִהדּוּרוֹ ֶשׁל ֶאְתרוֹג ָתּלוּי ְבּר ֹאשׁוֹ‬,‫ֶשָׁבּהּ פּוֵֹסל‬ 59,‫ק‬.‫ָשׁם ָכּל ֶשׁהוּא – ֵאינוֹ ִהדּוּר‬ ‫ ַוֲאִפלּוּ ִנְטָּלה ָכּל ַהִפְּטָמא ְול ֹא ִנְשַׁאר‬60,‫קא‬,‫ֲאָבל ִאם ל ֹא ִנַטּל ְכּלוּם ֵמֳﬠִבי ַהִפְּטָמא ְבָּמקוֹם ֶשִׁהיא ְמֻחֶבֶּרת ָלֶאְתרוֹג‬ ‫קב ְבִּﬠ ְנָין ֶשִׁמְּקָצת ר ֹאשׁ ָהֶאְתרוֹג הוּא ְמֻכֶסּה ָבֳּﬠִבי ִפְּטָמא ַמֶשּׁהוּ זוֹ ֶשׁ ִנְּשַׁתֵּיּר ְכּמוֹ ֶשָׁהָיה ְמֻכֶסּה‬,‫ִמֶמָּנּה ַרק ֹגַּבהּ ַמֶשּׁהוּ‬ ‫ ְדֵּכיָון ֶשִׁמְּקָצת ר ֹאשׁ ָהֶאְתרוֹג הוּא ְמֻכֶסּה ְכּמוֹ ֶשָׁהָיה ִמְתִּחָלּה‬,‫ – ֲהֵרי ֶזה ָכֵּשׁר‬61‫ַבְּתִּחָלּהקג ְכֶּשַׁהִפְּטָמא ָהְיָתה ְשֵׁלָמה‬ ‫קד‬.‫– ֵאין ֶזה ֶחְסרוֹן‬ ‫ ֶשֵׁאינוֹ‬,‫ ַדֲּאִפלּוּ ל ֹא ִנְטָּלה ַרק ַהשּׁוַֹשׁ ְנָתּא ָהֶﬠְליוָֹנה ְוָכל ַהִפְּטָמא ַקֶיֶּמת – ֲהֵרי ֶזה ָפּסוּל‬,‫ְוֵישׁ חוְֹלִקיןקה ַﬠל ֶזה ְואוְֹמ ִרים‬ ‫קו ִמָכּל ָמקוֹם טוֹב ָלֹחשׁ ְלִדְבֵריֶהם‬,‫ ְוַאף ַﬠל ִפּי ֶשֵׁאין ֲהָלָכה ְכִּדְבֵריֶהם‬.‫ ֶאָלּא ִאם ֵכּן הוּא ָשֵׁלם ְלַגְמֵרי ְבּר ֹאשׁוֹ‬,‫ִהדּוּר‬ ‫קז ְדַּה ְינוּ ֶשִׁאם ֵישׁ ְלָפָניו ְשֵׁני ֶאְתרוֹ ִגים ָשׁ ִוים ְבּנוֹי ְוִהדּוּר וְּבֶאָחד ֵמֶהן ִנַטּל ַהשּׁוַֹשׁ ְנָתּא – ֲאַזי ִיַקּח‬,‫ְבָּמקוֹם ֶשֶׁאְפָשׁר‬ ‫ ֲאָבל ִאם אוֹתוֹ ֶשֵׁיּשׁ בּוֹ ַהשּׁוַֹשׁ ְנָתּא ֵאינוֹ ְמֻהָדּר וְּמֹפָאר ָכּל ָכּ ְכּמוֹ אוֹתוֹ ֶשׁ ִנְּטָּלה ִמֶמּנּוּ‬,‫אוֹתוֹ ֶשֵׁיּשׁ בּוֹ ַהשּׁוַֹשְׁנָתּא‬ ‫קח‬:‫ ֶשָׁהִﬠָקּר הוּא ַכְּסָּבָרא ָה ִראשׁוָֹנה‬,‫ַהשּׁוַֹשׁ ְנָתּא – ִיַקּח ֶאת ַהְמֻהָדּר ְוֶאת ַהְמֹפָאר יוֵֹתר ַאף ַﬠל ִפּי ֶשֵׁאין בּוֹ שׁוַֹשׁ ְנָתּא‬ 18 If the stem — i.e., the stalk by which the esrog hangs from the tree — is removed, the esrog is invalid. [This applies] only if the stem is removed entirely and no part of it remains in the esrog, so that the esrog is thus left with a cavity, and hence is now lacking part of its substance.62 If, however, even the smallest part of the stem remained in the esrog so that the entire area of the cavity was filled, i.e., none of the thickness of the stem that fills the cavity has been removed, the esrog is valid,2 for its substance lacks nothing. However, some authorities rule that an esrog is valid even though the entire stem has been removed, leaving a cavity. [They argue that] the stem is not considered as part of the substance of the esrog to the extent that its absence would disqualify the esrog on the grounds that it is now lacking part of its substance. Though the halachah does not follow their view, one may rely on it and use such an esrog in a pressing situation in which no other esrog is available. A blessing may be recited, for in a pressing situation, there are those who follow the practice of reciting the blessing even on specimens that are outright invalid, as explained in sec. 649[:22-23]. Note the rationale stated there.63 ‫ ְוהוּא ֶשׁ ִנַּטּל ָהֹעֶקץ ֵמִﬠָקּרוֹ ְול ֹא ִנְשַׁאר ִמֶמּנּוּ‬.‫ ְוהוּא ָהֵﬠץ ֶשָׁהֶאְתרוֹג ָתּלוּי בּוֹ ָבִּאיָלן – ֲהֵרי ֶזה ָפּסוּל‬,‫יח ִנַטּל ָהֹעֶקץ‬ ‫ ֲאָבל ִאם ִנְשַׁאר ִמֶמּנּוּקי ָכּל ֶשׁהוּאקיא‬62,‫קט‬,‫ ַוֲהֵרי ֶזה ֶאְתרוֹג ָחֵסר‬,‫ ֶשָׁאז ִנְשָׁאר ְמקוֹמוֹ ֻגָּמּא ָבֶּאְתרוֹג‬,‫ְכּלוּם ָבֶּאְתרוֹג‬ ‫ ְדַּה ְינוּ ֶשׁלּ ֹא ִנַטּל ְכּלוּם ֵמֳﬠִבי ָהֹעֶקץ ְבָּמקוֹם ֶשׁהוּא ְמַמֵלּא ֶאת ַהֻגָּמּא – ֲהֵרי‬,‫ ְבִּﬠְנָין ֶשׁ ִנְּתַמֵלּאת ָכּל ֹרַחב ַהֻגָּמּא‬,‫ָבֶּאְתרוֹג‬ ‫קיב‬.‫ ֶשֲׁהֵרי גּוּף ָהֶאְתרוֹג ֵאינוֹ ָחֵסר ְכּלוּם‬2,‫ֶזה ָכֵּשׁר‬ ‫ ְלִﬠ ְנָין‬,‫ְוֵישׁ ַמְכִשׁי ִריםקיג ֲאִפלּוּ ִנַטּל ָכּל ָהֹעֶקץ ְו ִנְשַׁאר ְמקוָֹמהּ ֻגָּמּא ָבֶּאְתרוֹג ֶשָׁהֹעֶקץ ֵאינוֹ ֶנְחָשׁב ִמגּוּף ָהֶאְתרוֹג‬ ‫ ִמָכּל ָמקוֹם ִבְּשַׁﬠת ַהְדָּחק ֶשִׁאי‬,‫ ְוַאף ַﬠל ִפּי ֶשֵׁאין ֲהָלָכה ְכִּדְבֵריֶהם‬.‫ֶשְׁבֶּחְסרוֹנוֹ ִיָפֵּסל ָהֶאְתרוֹג ִמשּׁוּם ֶאְתרוֹג ָחֵסר‬ ‫קיד ֶשֲׁהֵרי ֵישׁ נוֲֹה ִגין ִבְּשַׁﬠת ַהְדָּחק ְלָבֵר‬,‫ֶאְפָשׁר ִלְמצ ֹא ֶאְתרוֹג ַאֵחר – ֵישׁ ִלְסֹמ ַﬠל ִדְּבֵריֶהם ְלָבֵר ַﬠל ֶאְתרוֹג ֶזה‬ 63:‫קטז ַﬠֵיּן ָשׁם ַהַטַּﬠם‬,‫ֲאִפלּוּ ַﬠל ַהְפּסוִּלין ְלַגְמֵריקטו ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תרמ"ט‬ 19 The term chazazis ([in the Torah, the phrase]64 ‫ או ילפת‬is rendered by the Aramaic Targum as o chazezan) refers to an eruption like small boils whose substance is palpably raised from the surface of the esrog.65 If the eruption covers only part of the esrog it does not disqualify it, provided it does not cover most of the surface of the entire esrog. [More stringent rules apply, however, if the eruption] covers two areas [on the surface of the esrog] and between them there is [a miniscule] empty space (that 12/20/2020, 1:15 PM

Shulchan Aruch: Chapter 648 - Factors that Disqualify an Esrog - Texts...

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does not have an eruption). [If this space] is large enough to contain an eruption — i.e., there could be a miniscule eruption in this place (i.e., two small boils, for anything less is not called an eruption, as will be explained66) leaving at least a hairsbreadth of space with the natural appearance of the esrog between this spot67 and the large eruption on either side — the esrog is invalid.68 This applies even if the entire area covered by the eruption totals less than half the surface of the esrog. [The rationale is] that since there is an empty space with the natural color of the esrog in the midst of the eruption, the esrog is blotchy69 and is not considered “beautiful.” ‫קכ ְוֵישׁ בּוֹ‬,‫ ְוהוּא ְכּמוֹ ֲאַבְﬠבּוּעוֹת ַדּקּוֹת‬,("‫ )ֵפּרוּשׁקיח "אוֹ ַיֶלֶּפת"קיט ַתּ ְרגּוּמוֹ "אוֹ ַחְזָזן‬64,‫יט ָﬠְלָתה ָﬠָליו ֲחָזִזיתקיז‬ ‫ ִאם הוּא ְבָּמקוֹם ֶאָחדקכב ֵמָהֶאְתרוֹג ִבְּלַבד – ֵאינוֹ‬65,‫קכא‬,‫ַמָמּשׁ ֶשְׁמּקוָֹמן ִנָכּר ְבִּמְשׁמוּשׁ ַהָיּד ֶשׁהוּא ָגּבוַֹהּ ִמן ָהֶאְתרוֹג‬ ‫ ֲאָבל ִאם הוּא ִבְּשֵׁני ְמקוֹמוֹתקכה ְוֵישׁ ֵבּין ְשֵׁני ַהְמּקוֹמוֹת ָמקוֹם‬,‫ָפּסוּל ֶאָלּא ִאם ֵכּן הוּא ֹרבקכג ֶשׁל ָכּלקכד ָהֶאְתרוֹג‬ ‫ ְדַּה ְינוּ ֶשָׁיּכוֹל ִלְהיוֹת ְבָּמקוֹם ֶזה ִטַפּת ֲחָזִזית ַמֶשּׁהוּ )ְדַּה ְינוּ‬,‫ָפּנוּי )ֶשֵׁאין בּוֹ ֲחָזִזית( ְלָכל ַהָפּחוֹת ְכִּשׁעוּר ֲחָזִזית ַאַחת‬ ‫ וַּמ ְרֵאה ֶאְתרוֹג ַמֶשּׁהוּ ְכּחוּט ַהַשֲּׂﬠָרה‬,(66,‫ ֶשָׁפּחוֹת ִמֵכּן ֵאין ִנְקָרא ֲחָזִזית ְכּמוֹ ֶשִׁיְּתָבֵּארקכו‬,‫ְשֵׁתּי ֲאַבְﬠבּוּעוֹת ַדּקּוֹת‬ ‫ וַּמ ְרֵאה ֶאְתרוֹג ַמֶשּׁהוּ ְכּחוּט ַהַשֲּׂﬠָרה ַמְפִסיק ֵבּין ַצד‬,‫ זוֹ ְלַהֲחָזִזית ַהָגּדוֹלקכז ֶשֶׁאְצָלהּ ִמַצּד ֶאָחד‬67‫ַמְפִסיק ֵבּין ִטָפּה‬ ‫ ֲאִפלּוּ ִאם ָכּל ַהֲחָזִזית ְבַּיַחד ֵאינוֹ ֶאָלּא ִמעוּט‬68,‫קכח‬,‫ַהֵשּׁ ִני ֶשׁל ִטָפּה זוֹ ַלֲחָזִזית ַהָגּדוֹל ֶשֶׁאְצָלהּ – ֲהֵרי ֶזה ָפּסוּל‬ ‫קל‬:‫ ְוֵאינוֹ ִהדּוּר‬69,‫ ֶשֵׁכּיָון ֶשֵׁיּשׁ ְבּתוֹ ַהֲחָזִזית ָמקוֹם ָפּנוּי ַמ ְרֵאה ֶאְתרוֹג – ֲהֵרי ֶזה ִכְּמנָֻמּרקכט‬,‫ָהֶאְתרוֹג‬ 20 When does the above apply? When the surface covered from the beginning of one eruption until the end of the second eruption extends over most of the circumference of the esrog. For example, the eruptions were positioned along the width of the esrog — i.e., around its widest circumference — and the surface covered from the beginning of the first eruption until the end of the second eruption extends over most of the circumference of its width. Similarly, [the esrog is disqualified if] the eruptions were positioned along the length of the esrog and [the affected area] from the beginning of the first eruption until the end of the second eruption extends over the majority of the circumference of its length. This is the case, for example, when there is one eruption on one side of the esrog and the other eruption extends to the other side of the esrog. If, by contrast, all of the eruptions are on one side, the esrog is valid. [This applies] even if [the area] from the beginning of the first eruption until the end of the second eruption [covers] half70 of the circumference of the length of the esrog, half of the circumference of the width of the esrog, or even half of the circumference of [both] the length and the width of the esrog. [The esrog is thus valid if,] for example, there are many eruptions, some of them extending along its length and over as much as half its width, and others extending across its width around as much as half of the circumference. Some authorities differ and maintain that even if an esrog has only two spots of an eruption of the smallest size and between these two spots there is an empty space with the ordinary color of the esrog no larger than the size of an eruption, [the esrog] is considered as blotchy and invalid. One should be stringent and follow the latter view. Nevertheless, in a pressing situation in which no other esrog can be found, one may rely on the former view. If an esrog has only one large eruption that has spread over half of its area, i.e., the part with the natural color and the eruption are of equal size, the esrog is invalid. Similarly, whenever there is a factor that would disqualify any one of the Four Species were it to cover most of it, it is disqualified if that factor covers half, for the majority must be valid.

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The only situations in which a valid half is considered as a valid majority are the partitions [that enclose an area, allowing one to carry] on Shabbos,71 the walls of a sukkah,72 and the s’chach of a sukkah.73 In these instances, there is a halachah communicated to Moshe at Sinai that [even] a [valid] half is considered equivalent to a [valid] majority. With regard to [the rest of] the Torah,74 by contrast, a valid majority is required. Some authorities differ with the above and maintain that whenever there are no more of the invalid materials than of the valid materials, they cannot disqualify the valid materials, and the invalid materials are considered as if they do not exist at all. Though the halachah does not follow this view, in a pressing situation where other valid specimens cannot be found, one may rely on their view, [use such specimens,] and recite a blessing over them. For in a pressing situation, as will be explained in sec. 649[:22-23], there are those who follow the practice of reciting a blessing even over specimens that are utterly invalid. Note the rationale stated there.63 ‫קלא ְכּגוֹן‬,‫כ ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשֵׁיּשׁ ִמְתִּחַלּת ֲחָזִזית ָהַאַחת ַﬠד סוֹף ֲחָזִזית ַהֵשּׁ ִנית ְכִּשׁעוּר ֹרב ֶהֵקּפוֹ ֶשׁל ָהֶאְתרוֹג‬ ‫ ְוֵכן ִאם ֵהן‬,‫ֶשִׁאם ֵהן עוְֹמִדין ְלֹרַחב ָהֶאְתרוֹג ְדַּה ְינוּ ְסִביב ֶהֵקּף ָﬠְביוֹ וִּמְתִּחַלּת ָהַאַחת ַﬠד סוֹף ֵשׁ ִנית ֵישׁ ֹרב ֶהֵקּף ָﬠְביוֹ‬ ‫ ְכּגוֹן ֶשֲׁחָזִזית ַאַחת עוֵֹמד ְבַּצד ֶאָחד‬,‫עוְֹמִדין ְלֹאֶר ָהֶאְתרוֹג וִּמְתִּחַלּת ָהַאַחת ַﬠד סוֹף ַהֵשִׁנית ֵישׁ ֹרב ֶהֵקּף ֹאֶר ָהֶאְתרוֹג‬ ‫קלב‬.‫ֶשׁל ָהֶאְתרוֹג ַוֲחָזִזית ַהֵשּׁ ִנית ִנְמָשׁ ְמַﬠט ַﬠל ַצד ַהֵשִּׁני ֶשׁל ָהֶאְתרוֹג‬ ‫ ֶהֵקּף‬70‫ ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ִמְתִּחַלּת ָהַאַחת ַﬠד סוֹף ַהֵשּׁ ִנית ֶמֱחָצה‬,‫ֲאָבל ִאם ָכּל ַהֲחָזִזית הוּא ְבַּצד ֶאָחדקלג ֶשׁל ָהֶאְתרוֹג‬ ‫ ְכּגוֹן ֶשֵׁיּשׁ ַה ְרֵבּה ֲחָזִזית ְקָצת ֵמֶהן‬,‫ אוֹ ֲאִפלּוּ ֶמֱחָצה ֶהֵקּף ָא ְרכּוֹ וֶּמֱחָצה ֶהֵקּף ָﬠְביוֹ‬,‫ אוֹ ֶמֱחָצה ֶהֵקּף ָﬠְביוֹ‬,‫ֹאֶר ָהֶאְתרוֹג‬ ‫ִנְמָשִׁכים ְלֹאֶר ָהֶאְתרוֹג ַﬠד ֲחִצי ָﬠְביוֹ וְּקָצת ֵמֶהן ִנְמָשִׁכים ְלֹרַחב ָהֶאְתרוֹג ְסִביב ֶהֵקּף ָﬠְביוֹ ַﬠד ֲחִצי ַהֶהֵקּף – ֲהֵרי ֶזה‬ ‫ ַדֲּאִפלּוּ ֵאין בּוֹ ֶאָלּא ְשֵׁתּי ִטפּוֹת ֲחָזִזית ַמֶשּׁהוּ וֵּבין ְשֵׁתּי ִטפּוֹת ֵאלּוּ ֵאין‬,‫קלד ְוֵישׁ חוְֹלִקיןקלה ַﬠל ֶזה ְואוְֹמ ִרים‬.‫ָכֵּשׁר‬ .‫ ְוֵישׁ ְלַהְחִמיר ַכְּסָּבָרא ָהַאֲחרוָֹנה‬.‫ָמקוֹם ָפּנוּי ֶשׁבּוֹ ַמ ְרֵאה ֶאְתרוֹג ֶאָלּא ְכֵּדי ִשׁעוּר ֲחָזִזית ַאַחת – ֲהֵרי ֶזה ִכְּמנָֻמּר וָּפסוּל‬ ‫קלו‬.‫ֲאָבל ִבְּשַׁﬠת ַהְדָּחק ֶשִׁאי ֶאְפָשׁר ִלְמצ ֹא ֶאְתרוֹג ַאֵחר – ֵישׁ ִלְסֹמ ַﬠל ְסָבָרא ָה ִראשׁוָֹנה‬ ‫ ְדַּה ְינוּ ֶשָׁכּל ָמקוֹם ַהָפּנוּי ֶשׁבּוֹ ַמ ְרֵאה‬,‫ְוִאם ֵאין בּוֹ ֶאָלּא ֲחָזִזית ַאַחת ָגּדוֹל ֶשׁ ִנְּתַפֵּשּׁט ַﬠל ְפֵּני ֶחְציוֹ ֶשׁל ָכּל ֶשַׁטח ָהֶאְתרוֹג‬ ‫ ִאם הוּא ֶמֱחָצה ַﬠל‬,‫ ְוֵכן ָכּל ָדָּבר ַהפּוֵֹסל ָבֹּרב ְבָּכל ַא ְרַבַּﬠת ַהִמּי ִנים‬.‫ָהֶאְתרוֹג הוּא ֶמֱחָצה ַﬠל ֶמֱחָצה ִﬠם ַהֲחָזִזית – ָפּסוּל‬ ‫ ְוֵאין ֶמֱחָצה ַהָכֵּשׁר ֶנְחָשׁב ְכֹּרב ֶאָלּא ְלִﬠְנַין ְמִחצּוֹת ֶשׁל‬,‫קלז ְלִפי ֶשָׁצּ ִרי ִלְהיוֹת ָהֹרב ְבֶּהְכֵשׁר‬,‫ֶמֱחָצה – ָפּסוּל‬ ,‫ ֶשָׁבֶּהן ֶנֶאְמָרה ֲהָלָכה ְלֹמֶשׁה ִמִסּיַני ֶשַׁהֶמֱּחָצה הוּא ְכֹּרב‬73,‫קמ‬,‫ וְּלִﬠ ְנַין ְסַכ ַהֻסָּכּה‬72,‫ ְוֶשׁל ֻסָכּהקלט‬71,‫ַשָׁבּתקלח‬ ‫ ְדָּכל ֶשֵׁאין ַבָּפּסוּל ֹרב‬,‫קמא ְוֵישׁ חוְֹלִקיםקמב ַﬠל ֶזה ְואוְֹמ ִרים‬.‫ ֻכָּלּהּ ָצ ִרי ִלְהיוֹת ָהֹרב ְבֶּהְכֵשׁר‬74‫ֲאָבל ְבָּכל ַהתּוָֹרה‬ ‫קמג ִמָכּל‬,‫ ְוַאף ַﬠל ִפּי ֶשֵׁאין ֲהָלָכה ְכִּדְבֵריֶהם‬.‫ ַוֲהֵרי הוּא ְכִּאלּוּ ל ֹא ָהָיה ָכּאן ָפּסוּל ְכָּלל‬,‫ְכֶּנֶגד ַהָכֵּשׁר – ֵאינוֹ ָיכוֹל ִלְפֹסל‬ ‫ ֶשֲׁהֵרי‬,‫ָמקוֹם ִבְּשַׁﬠת ַהְדָּחק ֶשִׁאי ֶאְפָשׁר ִלְמצ ֹא ִמי ִנים ֲאֵח ִרים ְכֵּשׁ ִרים – ֵישׁ ִלְסֹמ ַﬠל ִדְּבֵריֶהם ְלָבֵר ַﬠל ִמיִנים ֵאלּוּ‬ 63:‫קמה ַﬠֵיּן ָשׁם ַהַטַּﬠם‬,‫ֵישׁ נוֲֹהִגין ִבְּשַׁﬠת ַהְדָּחק ְלָבֵר ֲאִפלּוּ ַﬠל ַהְפּסוִּלין ְלַגְמֵריקמד ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תרמ"ט‬ 21 [Various] factors disqualify an esrog because it is not “beautiful,” e.g., it is dried out,75 it has an eruption, or the appearance of the esrog has changed, meaning that part of its rind was removed and now looks different from the appearance of the esrog as a whole.76 [Generally,]77 these factors do not disqualify an esrog unless they are of the size specified in each case.78 [Different rules apply, however] if one [of these factors] is found on the tip of the esrog,79 i.e., on the part that begins to become narrower and pointed and tapers down80 towards its peak. If even the slightest trace of any of the factors that disqualify an esrog because it is not “beautiful” is found within this area, the esrog is invalid.81 [The rationale is] that the beauty of an esrog primarily depends on its tip, for this is more noticeable than the other parts of the esrog and it attracts one’s attention at first glance. ‫קמט‬,‫ אוֹ ֲחָזִזיתקמח אוֹ ִשׁנּוּי ַמ ְרֵאה ָהֶאְתרוֹג‬75,‫קמו ְכּגוֹן ָיֵבשׁקמז‬,‫כא ָכּל ָדָּבר ַהפּוֵֹסל ָבֶּאְתרוֹג ִמשּׁוּם ֶשֵׁאינוֹ ִהדּוּר‬ ‫ ֵאלּוּ ֵאיָנן פּוְֹסִלין ֶאָלּא‬77 ‫ ַאף ַﬠל ִפּי ֶשָׁכּל‬76,‫קנ‬,‫ְדַּה ְינוּ ֶשׁ ִנְּקַלף ִמְקָצת ָהֶאְתרוֹג ְו ִנְשַׁתָּנּה ַמ ְרִאיתוֹ ִמַמּ ְרֵאה ָכּל ָהֶאְתרוֹג‬ ‫ ְדַּה ְינוּ ִמָמּקוֹם ֶשְׁמַּשֵׁפַּﬠ ִמָשּׁם ְויוֵֹרד‬79‫ ֲאָבל ִאם ָהָיה ֶאָחד ֵמֶהן ַﬠל ָחְטמוֹ‬78,‫ִאם ֵכּן ֵישׁ ָבֶּהן ְכִּשׁעוּר ֶשׁ ִנְּתָפֵּרשׁ ָבֶּהן‬ ‫ ִאם ֵישׁ בּוֹ ֶאָחד ִמָכּל ֵאלּוּ ַהְדָּב ִרים ַהפּוְֹסִלים‬,‫ ָכּל ָמקוֹם ֶזה‬80,‫ְלַצד ר ֹאשׁוֹקנא וַּמְתִחיל ִמָשּׁם ְלִהְתַקֵצּר וְּלִהְתַחֵדּדקנב‬ 12/20/2020, 1:15 PM

Shulchan Aruch: Chapter 648 - Factors that Disqualify an Esrog - Texts...

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‫ ְלִפי ֶשִׁﬠַקּר ַהִהדּוּר ֶשׁל ָהֶאְתרוֹג ָתּלוּי ְבָּחְטמוֹ ֶשׁהוּא ִנ ְרֶאה‬81,‫ִמשּׁוּם ִהדּוּר ֲאִפלּוּ ֵאין בּוֹ ֶאָלּא ַמֶשּׁהוּ – ֲהֵרי ֶזה ָפּסוּל‬ ‫ וּבוֹ ָאָדם נוֵֹתן ֵﬠיָניוקנג ִבְּתִחַלּת ַהְשָׁקָפתוֹ‬,‫ָלֵﬠיַנ ִים יוֵֹתר ִמְשָּׁאר ְמקוֹמוֹת‬: 22 Nevertheless, even an eruption on the tip does not disqualify an esrog unless it comprises at least two boils. (Anything less is not considered an eruption.) [These boils] must be noticeable when one holds the esrog in hand without any need to focus one’s attention until he sees them.82 Similarly, none of the other factors [that could disqualify an esrog because of] a change in appearance disqualify it unless the factor is apparent to most people at first glance. ‫ ל ֹא ָפּחוֹתקנד )ֶשָׁפּחוֹת ִמֵכּן – ֵאין‬,‫ ֲאִפלּוּ ְבָּחְטמוֹ ֵאין ַהֲחָזִזית פּוֵֹסל ֶאָלּא ִאם ֵכּן ֵישׁ בּוֹ ְשֵׁתּי ֲאַבְﬠבּוּעוֹת‬,‫כב ִמָכּל ָמקוֹם‬ 82,‫קנה‬.‫ ְול ֹא ֶשׁ ְיֵּהא ָצ ִרי ְלָהִשׂים ֵﬠין ִﬠיּוּנוֹ ֲﬠֵליֶהם ַﬠד ֶשִׁיּ ְרֵאם‬,‫ ְוהוּא ֶשִׁיְּהיוּ ִנ ְרִאין ָלַﬠ ִין ְכֶּשׁאוֲֹחזוֹ ְבָּידוֹ‬.(‫ִנְקָרא ֲחָזִזית‬ ‫קנו‬:‫ְוֵכן ָכּל ִשׁנּוּי ַמ ְרֶאה ֵאינוֹ פּוֵֹסל ֶאָלּא ִאם ֵכּן ִנ ְרֶאה ְלֹרב ְבֵּני ָאָדם ְבַּהְשָׁקָפה ִראשׁוָֹנה‬ 23 No eruption or [other] change in the appearance of an esrog83 disqualifies it unless it comes about from the esrog itself. If it came about because thorns pricked it and therefore certain parts appear red or crooked,84 the esrog is valid. Similarly, the blotches that are called blatt mol85 can be deemed valid even if they are substantial, i.e., one can feel that they project from the surface of the esrog, because such an appearance is considered ordinary. Since many esrogim have such [blotches], this is not considered a significant variation.86 ‫ ֲאָבל ִאם ֵמֲחַמת ֶשׁעוְֹקִצים אוֹתוֹ‬.‫ פּוְֹסִלין ֶאָלּא ִאם ֵכּן נוְֹלדוּ ֵמַﬠְצמוּת ָהֶאְתרוֹג‬83,‫כג ֵאין ַהֲחָזִזית ְול ֹא ִשׁנּוּי ַמ ְרֶאהקנז‬ ‫ – ֵישׁ‬85‫קנח ְוֵכן אוָֹתן ֲחָזִזית ֶשׁקּוֹ ִרין בלא"ט מו"ל‬.‫ – ָכֵּשׁר‬84‫קוִֹצים ַנֲﬠשׂוּ בּוֹ ְמקוֹמוֹת ֲאֻדִמּים ַוֲﬠֻקִמּים‬ ‫קס ְלִפי ֶשֵׁהן ֶנְחָשִׁבין ַגּם ֵכּן‬,‫קנט ֲאִפלּוּ ֵישׁ ָבֶּהן ַמָמּשׁוּת ֶשְׁמּקוָֹמן ִנָכּר ְבִּמשּׁוּשׁ ַהָיּד ֶשֵׁהן ְגּבוִֹהין ֵמָהֶאְתרוֹג‬,‫ְלַהְכִשׁיר‬ 86,‫קסא‬:‫ ֵמַאַחר ֶשׁ ְרִגילוּת הוּא ִלְהיוֹת ָכּ ַה ְרֵבּה ֶאְתרוִֹגים – ֵאין ֶזה ִשׁנּוּי ָגּדוֹל‬,‫ַמ ְרֵאה ֶאְתרוֹג‬ 24 Whenever87 an esrog is disqualified because of a change in appearance or because of an eruption — whether the eruption is localized in one place or it is found in several places — and one cuts away the rind in all the invalid places, leaving the natural appearance of the esrog, it is valid. [One must, however,] be careful to cut away the rind in a manner that does not decrease the substance of the esrog itself, i.e., he cuts away only the thin, external rind.88 [Indeed,] even at the outset, one may use such measures to make the esrog valid. If water fell on an esrog after it was picked and it became bloated, it is invalid,14 for this cannot be considered “beautiful.” Needless to say, this applies if it became rotten, i.e., slightly malodorous. ‫קסג ֵבּין ֶשׁלּ ֹא ָהיוּ ֶאָלּא ְבָּמקוֹם ֶאָחד‬,‫ ֶשׁ ִנְּפַסל ָהֶאְתרוֹג ֵמֲחַמת ִשׁנּוּי ַמ ְרֶאהקסב אוֹ ֵמֲחַמת ַהֲחָזִזית‬87‫כד ָכּל ָמקוֹם‬ ‫ ִאם ִנְזַהר‬,‫קסד ְוִקֵלּף ָכּל ְמקוֹמוֹת ַהְפּסוִּלין ֶשׁבּוֹ ְוָחַזר ַמ ְרֵאיֶהן ַמ ְרֵאהקסה ָכּל ָהֶאְתרוֹג‬,‫ ֵבּין ֶשָׁהיוּ ְבַּכָמּה ְמקוֹמוֹת‬,‫ִבְּלַבד‬ ‫ – ֲהֵרי ֶזה‬88,‫קסו ְדַּה ְינוּ ֶשׁלּ ֹא ִקֵלּף ַרק ְקִלָפּה ַהִחיצוָֹנה ַהַדָּקּהקסז‬,‫ְלַקְלּפוֹ ְבִּﬠְנָין ֶשׁלּ ֹא ֶנְחַסר ְכּלוּם ִמגּוּף ָהֶאְתרוֹג‬ ‫קסח‬.‫ ַוֲאִפלּוּ ְלַכְתִּחָלּה ֻמָתּר ְלַהְכִשׁירוֹ ַﬠל ְיֵדי ֵכּן‬.‫ָכֵּשׁר‬ ‫ ֶשֵׁאין ֶזה‬14,‫קסט ְוֵאין ָצ ִרי לוַֹמרקע ִאם ִנְסַרחקעא ֶשֵׁיּשׁ לוֹ ְקָצת ֵריַח ַרעקעב – ָפּסוּל‬,‫ָנְפלוּ ָﬠָליו ַמ ִים ְבָּתלוּשׁ ְוָתַפח‬ ‫קעג‬:‫ִהדּוּר‬ 25 A cooked esrog is invalid.89 Similarly, a pickled esrog is invalid, for “pickling” is considered as cooking. What is meant by “pickled”? Anything that has been soaked for 24 hours90 in water,91 fruit juice, or other liquids.92 Even if an esrog is soaked in honey, which tends to preserve substances that are soaked in it, it is disqualified as “pickled,” if [it has been soaked] for 24 hours.

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If it was soaked in strong vinegar that is very pungent, it is considered as cooked [and hence, disqualified. This applies] even if it was soaked in it very briefly, i.e., for as long as the vinegar takes to boil when placed on a fire, as stated in Yoreh Deah, sec. 105. Note the rationale explained there.93 ‫קעה ְוֵאיֶזהוּ ָכּבוּשׁ? ָכּל ֶשׁ ִנְּשָׁרה‬.‫קעד ֶשַׁהָכּבוּשׁ ִכְּמֻבָשּׁל‬,‫ ְוֵכן ִאם ָהָיה ָכּבוּשׁ – ָפּסוּל‬89.‫כה ֶאְתרוֹג ַהְמֻבָשּׁל – ָפּסוּל‬ ‫קעו ַוֲאִפלּוּ ִבְּדַבשׁ ֶשַׁדּ ְרכּוֹ ְלַהֲﬠִמיד ָדָּבר ַהָכּבוּשׁ ְבּתוֹכוֹ – ַאף‬,‫ וֵּמי ֵפּרוֹת‬92‫ אוֹ ִבְּשָׁאר ַמְשִׁקים‬91‫ ְבַּמ ִים‬90‫ֵמֵﬠת ְלֵﬠת‬ ‫קעט ֲאִפלּוּ ל ֹא‬,‫קעז ְוִאם ְכָּבשׁוֹ ְבֹּחֶמץקעח ָחָזק ֶשׁהוּא ָח ִריף ְמֹאד‬.‫ַﬠל ִפּי ֵכן ִנְפַסל ָהֶאְתרוֹג ִמשּׁוּם ָכּבוּשׁ ִבְּמֵﬠת ְלֵﬠת‬ ‫ָשָׁהה ְבּתוֹכוֹ ֶאָלּא ָשָׁﬠה מוֶּﬠֶטת ְכֵּדי ֶשׁ ִיֵּתּן ַהֹחֶמץ ַﬠל ָהאוּר ְוַי ְרִתּיַח – ֲהֵרי ֶזה ִכְּמֻבָשּׁל ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבּיוֶֹרה ֵדָﬠה ִסיָמן‬ 93:‫קפ ַﬠֵיּן ָשׁם ַהַטַּﬠם‬,‫ק"ה‬ 26 An esrog that is not of uniform color94 is not “beautiful” and therefore invalid.14 When is an esrog “not of uniform color”? When it has several colors that are not natural to the esrog,95 such as black or white. [Moreover,] the esrog is considered “not of uniform color” and is disqualified even if one [such] color appears in two places, and even if they cover less than half of the esrog. If the unacceptable color is found in one place, it does not disqualify the esrog unless it covers the majority or half of its surface, as stated above96 regarding an eruption, for the laws governing a change in appearance are the same in every respect as those governing an eruption. ‫ ֵאיֶזהוּ ְמנָֻמּר? ֶשֵׁיּשׁ בּוֹ ַכָּמּה ְגָּוִניםקפג ְכּגוֹן ָשֹׁחר ְוָלָבן‬14,‫קפב‬.‫קפא ֶשֵׁאינוֹ ִהדּוּר‬,‫ – ָפּסוּל‬94‫כו ֶאְתרוֹג ַהְמנָֻמּר‬ ‫ ַאף ִאם ֵאין‬,‫ ַוֲאִפלּוּ ָגֶּון ֶאָחד ִבְּשֵׁני ְמקוֹמוֹת ָבֶּאְתרוֹגקפה – ֲהֵרי ֶזה ִכְּמנָֻמּר וָּפסוּל‬95,‫קפד‬.‫ֶשֵׁאינוֹ ִמַמּ ְרֵאה ָהֶאְתרוֹג‬ ‫ ֲאָבל ִאם ָגֶּון ַהָפּסוּל הוּא ְבָּמקוֹם ֶאָחד ִבְּלַבד – ֵאינוֹ פּוֵֹסל ֶאָלּא ִאם ֵכּן ֵישׁ בּוֹ ֹרב‬.‫ָבֶּהם ֶאָלּא ִמעוּט ָהֶאְתרוֹג‬ ‫ ֶשִׁדּין ִשׁנּוּי ַמ ְרֶאה – ְכִּדין ֲחָזִזית ְלָכל ָדָּבר‬,‫ ַגֵּבּי ַהֲחָזִזית‬96,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּארקפז‬,‫ָהֶאְתרוֹגקפו אוֹ ֶחְציוֹ‬: 27 If the appearance of an esrog is even slightly black,97 it is invalid. When does the above apply? When the esrog grows in those lands which produce esrogim that are greenish yellow.98 In the lands whose esrogim grow blackish, by contrast, this is acceptable, because it is the natural pattern of growth in such places and is not considered as a deviation at all. When, however, an esrog is very dark, like the skin color of Ethiopians, it is invalid99 even if it grows in Ethiopia, for this is not considered “beautiful” at all. ‫ ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבֶּאְתרוֹג ַהָגֵּדל ָבֲּאָרצוֹת ֶשָׁהֶאְתרוֹ ִגים‬.‫ – ֲהֵרי ֶזה ָפּסוּל‬97‫כז ֶאְתרוֹג ֶשַׁמּ ְרֵאהוּ ָשֹׁחר ֲאִפלּוּ ְמַﬠט‬ ‫ ֶשֶׁזּהוּ ֶדֶּר ְבּ ִריָאָתן‬,‫ ֲאָבל ִבְּמקוֹמוֹת ֶשָׁהֶאְתרוִֹגים ַה ְגֵּדִלין ָשׁם ֵהן ְשֹׁח ִרין ְמַﬠט – ְכֵּשׁ ִרים‬98,‫ַהְגֵּדִלין ָשׁם ֵהן ְיֻרִקּים‬ ‫ ֲאָבל ֶאְתרוֹג ַהָשֹּׁחר ְבּיוֵֹתר ְכַּשֲׁחרוּת ְבֵּני ָאָדם ַהכּוִּשׁים – ֲאִפלּוּ ַהָגֵּדל ְבֶּאֶרץ‬.‫ ְוֵאין ֶזה ִשׁנּוּי ְכָּלל‬,‫ְו ִגדּוָּלן ְבּאוֹתוֹ ָמקוֹם‬ ‫קפט‬:‫ ְלִפי ֶשֵׁאין ֶזה ִהדּוּר ְכָּלל‬99,‫קפח‬,‫כּוּשׁ ָפּסוּל‬ 28 An esrog that is round like a ball is invalid,14 because it is not shaped like an esrog at all. For the same reason, if an esrog was grown in a mold in which it was placed from the time that it was very small and still attached to the tree, and if it grows into the size and shape of the mold and is thus changed from its natural shape and now appears like a different created being,100 it is invalid. If, however, [the mold] gives it a shape similar to that of an esrog, then even though this is not entirely like its natural shape, e.g., it appears like beams resembling the millstone of a watermill,101 it is valid. ‫קצא ְוֵכן ִמַטַּﬠם ֶזהקצב ִאם ִגְּדּלוֹ ִבְּדפוּסקצג‬.‫ ֶשֲׁהֵרי ֵאין ָﬠָליו צוַּרת ֶאְתרוֹג ְכָּלל‬14,‫קצ‬,‫כח ֶהָﬠֹגל ְכַּכדּוּר – ָפּסוּל‬

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‫ֶשָׁﬠשׂוּ לוֹ ְבּעוֹדוֹ ָקָטן ְוָנְתנוּ ְבּתוֹכוֹ ְכֶּשׁהוּא ֲﬠַד ִין ְמֻחָבּר ָלִאיָלן ְוָגַדל ְבּתוֹכוֹ ְכִּמַדּת ַהְדּפוּסקצד ְוִכְתמוָּנתוֹקצה ַﬠד‬ ‫קצו ֲאָבל ִאם ַנֲﬠָשׂה ְכֵּﬠין צוַּרת ָהֶאְתרוֹג ַאף ַﬠל ִפּי‬.‫ – ָפּסוּל‬100‫ֶשִׁנְּשַׁתָּנּה ִמצּוַּרת ָהֶאְתרוֹג ְוַנֲﬠָשׂה ְכִּמין ְבּ ִרָיּה ַאֶחֶרת‬ ‫ – ֲהֵרי ֶזה ָכֵּשׁר‬101,‫קצז ְכֵּﬠין ַגְּלַגּל ֶשׁל ֵרַח ִים ְוֶשׁל ַמ ִיםקצח‬,‫ ְכּגוֹן ֶשַׁנֲּﬠשׂוּ בּוֹ ְכִּמין ְקָרִשׁים‬,‫ֶשֵׁאינוֹ דּוֶֹמה לוֹ ַמָמּשׁ‬: 29 Twin esrogim that grow coupled together102 are acceptable,14 for this is not considered a departure from the norm. One should take them both together in their bonded state and recite the blessing. There is no upper limit to the size of an esrog.2 It is valid even if it is so big that it must be carried on one’s shoulder.103 There is, however, a lower limit. An esrog smaller than the size of an egg is invalid, because most esrogim grow to no less than the size of an egg. Hence [the fact that] an esrog has not grown to that size shows that it is not fully grown — and the Torah’s expression,104 “The fruit of a… tree,” implies a fruit that is complete.105 Even if a particular esrog would not grow bigger even if it had not been picked, since it is not the size of an egg when fully grown it is not considered a significant fruit. Conversely, if it is the size of an egg, it is valid even if it is unripe, i.e., not fully grown. [Though] it would have grown more if it had not been picked, since many esrogim do not grow to any larger than this one, it is considered a significant fruit and may be termed a fully-grown fruit. ‫ ְונוֵֹטל ְשֵׁניֶהן ְבַּיַחד ְכֶּשֵׁהן‬,‫ ֶשֵׁאין ֶזה ִשׁנּוּי ְכָּלל‬14,‫ר‬,‫ – ָכֵּשׁר‬102‫קצט ְדַּה ְינוּ ֶשָׁגְּדלוּ ְשַׁנ ִים ְדּבוִּקים ֶזה ָבֶּזה‬,‫כט ַהְתּיוֹם‬ ‫ְדּבוִּקיןרא וְּמָבֵר‬. ‫ ֲאָבל‬.‫ – ֲהֵרי ֶזה ָכֵּשׁר‬103,‫ ֶשֲׁאִפלּוּ הוּא ָגּדוֹל ָכּל ָכּ ַﬠד ֶשׁ ִנָּטּל ַﬠל ַהָכֵּתףרג‬2,‫רב‬,‫ֵאין ִשׁעוּר ְלֹגֶדל ָהֶאְתרוֹג ְלַמְﬠָלה‬ ‫ ְוֶזה‬,‫רה ְלִפי ֶשֹׁרב ָהֶאְתרוִֹגים ֵאין ִגּדּוָּלן ָפּחוּת ִמַכֵּבּיָצה‬,‫רד ֶשִׁאם הוּא ָפּחוּת ִמַכֵּבּיָצה – ָפּסוּל‬,‫ְלַמָטּה ֵישׁ לוֹ ִשׁעוּר‬ ‫ ַוֲאִפלּוּ ִאם‬105,‫רו‬.‫ "ְפּ ִרי ֵﬠץ" – ֶשׁ ְיֵּהא ְפּ ִרי ָגּמוּר‬104,‫ ְוַהתּוָֹרה ָאְמָרה‬,‫ֶשֵׁאין בּוֹ ְכֵּביָצה – ֲהֵרי ֲﬠַד ִין ל ֹא ִנְגַמר ִפּ ְריוֹ‬ – ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשִׁבְּגַמר ִגּדּוּלוֹ ֵאין בּוֹ ַכֵּבּיָצה‬,‫ֶאְתרוֹג ֶזה ל ֹא ָהָיה ָגֵּדל יוֵֹתר ַאף ִאם ל ֹא ָהיוּ קוְֹצִצים אוֹתוֹ ִמן ָהִאיָלן‬ ‫רח ְדַּה ְינוּ ֶשׁלּ ֹא ִנְגַמר ִגּדּוּלוֹ‬,‫ ַאף ַﬠל ִפּי ֶשׁהוּא ֹבֶּסר‬,‫רז ֲאָבל ִאם ֵישׁ בּוֹ ַכֵּבּיָצה – ֲהֵרי הוּא ָכֵּשׁר‬.‫ֵאין ֶזה ְפּ ִרי ָחשׁוּב‬ ‫רט ִמָכּל ָמקוֹם ֵכּיָון ֶשֵׁיּשׁ ַה ְרֵבּה ֶאְתרוִֹגים ֶשֵׁאיָנן ְגֵּדִלין יוֵֹתר ִמֶמּנּוּ – ֲהֵרי‬,‫ֶשָׁהָיה ָגּדוֹל יוֵֹתר ִאם ל ֹא ָהיוּ קוְֹצִצים אוֹתוֹ‬ ‫רי‬:‫ ְו ִנְקָרא ְגַּמר ְפּ ִרי‬,‫ֶזה ְפּ ִרי ָחשׁוּב‬ 30 When does the above apply? When the color of [the esrog] is yarok, i.e., yellow like saffron,98 as is the color of all the esrogim that have ripened. [It is] also [valid] even if it has not entirely become saffron colored, but part of it has begun to yellow, for that is a sign that the fruit is fully grown and ultimately, when left for a long time after being picked, it will become completely yellow. When, however, esrogim are brought before us while they are still as green as the grass of the fields,2 there is reason to suspect that they are not fully grown106 and that this is why they are not yellow. Nevertheless, if they are so big that it is clear to us that they are fully grown and that they will ultimately become yellow after being picked, they may be used [to] fulfill one’s obligation, even when they are still green. However, it has already become customary not to rely on this kind of expertise, and to [use] an esrog only if its color has started to turn yellowish. ‫ ְכֶּדֶר ָכּל ָהֶאְתרוִֹגים ֶשׁ ִנּ ְגַמר‬,(‫ )ֶשׁקּוֹ ִרין גע"לריג‬98,‫ל ַבֶּמּה ְדָּב ִרים ֲאמוּ ִריםריא? ְכֶּשַׁמּ ְרֵאהוּ ָיֹרק ְכֵּﬠין ַכּ ְרֹכּםריב‬ ‫ריד ֶשֶׁזּהוּ ִסיָמן ֶשׁ ִנְּגַמר ִפּ ְריוֹ ְוסוֹפוֹ ְלהוֹ ִריק‬,‫ אוֹ ֲאִפלּוּ ֶשֵׁאין ֻכּלּוֹ ָיֹרק ְכַּכ ְרֹכּם ֶשְׁבִּמְקָצתוֹ ִהְתִחיל ְלהוֹ ִריק ְכַּכ ְרֹכּם‬,‫ִפּ ְרָים‬ ‫ )ֶשׁקּוֹ ִרין‬2‫רטו ֲאָבל ֶאְתרוֹ ִגים ַהָבִּאים ְלָפֵנינוּ ְכֶּשֵׁהן ֲﬠַד ִין ְיֻרִקּין ְכִּﬠְשֵּׂבי ַהָשֶּׂדה‬.‫ֻכּלּוֹ ְבָּתלוּשׁ ְכֶּשַׁיְּשׁהוּ אוֹתוֹ ְזַמן ְמֻרֶבּה‬ ‫ ִאם ֵהם ְגּדוִֹלים‬,‫ וִּמָכּל ָמקוֹם‬.‫ וְּלָכ ֵאין ְיֻרִקּין ְכַּכ ְרֹכּם‬106,‫ריז‬,‫גרי"ן(רטז – ֵישׁ ָלֹחשׁ ֶשָׁמּא ֲﬠַד ִין ל ֹא ִנְגַמר ִפּ ְרָים‬ ‫ַה ְרֵבּה ְבִּﬠ ְנָין ֶשָׁיּדוַּﬠ וָּברוּר ָלנוּ ֶשׁ ִנְּגַמר ִפּ ְרָים ְוסוָֹפן ְלהוֹ ִריק ְכַּכ ְרֹכּם ְבָּתלוּשׁ – ֻמָתּר ִלַקּח אוָֹתן ְוָלֵצאת ָבֶּהן ְיֵדי חוָֹבה‬

12/20/2020, 1:15 PM

Shulchan Aruch: Chapter 648 - Factors that Disqualify an Esrog - Texts...

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https://www.chabad.org/library/article_cdo/aid/3407335/jewish/Shulcha...

‫ ְוֵאין לוְֹקִחין ֶאָלּא ִאם ֵכּן ִהְתִחילוּ ְלהוֹ ִריק‬,‫ ְכָּבר ָנֲהגוּ ֶשׁלּ ֹא ִלְסֹמ ַﬠל ְבִּקיאוּת זוֹ‬,‫ריח וִּמָכּל ָמקוֹם‬.‫ֲאִפלּוּ ְכֶּשֵׁהן ְיֻרִקּין‬ ‫ריט‬:‫ְקָצת ְכֵּﬠין ַכּ ְרֹכּם‬ 31 An esrog produced by grafting107 — i.e., a branch from a different tree was grafted onto an esrog tree108 and the resultant fruit was a species that resembled an esrog — is invalid, for this is not an esrog, but a distinct species. Four signs distinguish a lemon-grafted esrog from a genuine esrog:109 [i] a grafted esrog is smooth, whereas the entire surface of a genuine esrog is covered by slight protrusions; [ii] the stem by which a grafted esrog hangs from the tree projects from the [convex] base of the fruit, whereas the stem of a genuine esrog is sunk [in the concave depression at its base]; [iii] [the fruit] inside a grafted esrog is larger and juicier, and its middle peel is not as extensive as the thick [white] peel [that characterizes] a [genuine] esrog, whose peel is very thick, and whose [fruit] inside is small and contains little juice; [iv] the seeds of a genuine esrog stand upright, vertically, while those of a grafted esrog lie horizontally. ‫ ְוָגַדל ֵמֶהן ִמין ַהדּוֶֹמה‬108,‫ ְדַּה ְינוּ ֶשִׁה ְרִכּיבוּ ָﬠָנף ֵמִאיָלן ַאֵחר ְלתוֹ ִאיַלן ָהֶאְתרוֹגרכא‬107,‫רכ‬,‫לא ֶאְתרוֹג ַהֻמּ ְרָכּב‬ ‫ ְוַא ְרָבָּﬠה ִסיָמ ִנים ֵישׁ ְלַהְבִחין ֵבּין ָהֶאְתרוֹג‬.‫ ֶשֶׁזּה ֵאינוֹ ֶאְתרוֹג ְכָּלל ֶאָלּא הוּא ְבּ ִרָיּה ִבְּפֵני ַﬠְצָמהּ‬,‫ָלֶאְתרוֹג – ָפּסוּל‬ ‫ וְּלָהֶאְתרוֹג ֵישׁ ְבִּליטוֹת ְקַטנּוֹת ְבָּכל גּוּפוֹ וְּקָצת ֹגַּבהּ‬,‫ ִכּי ַהֻמּ ְרָכּב הוּא ָחָלק‬,‫ ָהֶאָחד‬109,.‫ַהֻמּ ְרָכּב ִמִלּימוִֹנ"י ָלֶאְתרוֹג‬ ‫ ִכּי תּוֹ ֶשׁל ַהֻמּ ְרָכּב‬,‫ ַהְשִּׁליִשׁי‬.‫ ְוֹעֶקץ ָהֶאְתרוֹג שׁוֵֹקַﬠ‬,‫ ַהֻמּ ְרָכּב ֻﬠְקצוֹ ֶשׁהוּא ָתּלוּי בּוֹ ָבִּאיָלן הוּא בּוֵֹלט‬,‫ ַהֵשּׁ ִני‬.‫ָלֶהן‬ ‫ ְוַהְקִּלָפּה ַהִתּיכוָֹנה ְדַּה ְינוּ ְקִלָפּה ֶהָﬠָבה ֶשָׁבֶּאְתרוֹגרכב ִהיא ֵאיָנהּ ָﬠָבה ָכּל ָכּ‬,‫ְדַּה ְינוּ ַהגּוּף הוּא ָרָחב וֹּמַהל ֶשׁלּוֹ ַרב‬ ‫ ֶשָׁבֶּאְתרוֹג ַהַגּ ְרִﬠי ִנין‬,‫רכג ָה ְרִביִﬠי‬.‫ ֶשַׁהְקִּלָפּה ָﬠָבה ְמֹאד ְותוֹ ֶשׁלּוֹ ָקָצר ְוֵאין בּוֹ ֹמַהל ַרב‬,‫ְבֻּמ ְרָכּב ְכּמוֹ ָבֶּאְתרוֹג‬ ‫רכד‬:‫ וְּבֻמ ְרָכּב ַהַגּ ְרִﬠי ִנין ֵהן ֻמְשָׁכִּבין ְלָרְחבּוֹ‬, ‫ֶשְׁבּתוֹכוֹ ְזקוִּפים ָלֹאֶר‬

12/20/2020, 1:15 PM

Shulchan Aruch: Chapter 649 - Factors that Disqualify Four Species - Tex...

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https://www.chabad.org/library/article_cdo/aid/3407338/jewish/Shulcha...

Shulchan Aruch: Chapter 649 - Factors that Disqualify Four Species By Rabbi Schneur Zalman of Liadi

SECTION 649 Factors that Disqualify the Four Species. (1–24) ‫סימן תרמט ְדָּב ִרים ַהפּוְֹסִלים ְבַּא ְרַבַּﬠת ַהִמּיִנים וּבוֹ כ"]ד[ ְסִﬠיִפים‬: 1 If any one of the four species was borrowed,1 obtained by robbery,2 or stolen,3 whether from a Jew or from a non-Jew,4 it is invalid on the first day of the festival according to Scriptural Law. [This applies] even if the owners have already despaired of the object’s return.5 This is derived from the verse,6 “And on the first day, you shall take for yourselves [the fruit of a beautiful tree, fronds of a datepalm, a branch of a braided tree, and willows of the brook].” The Sages7 understand “for yourselves” (‫ )לכם‬as implying “of your own” (‫)משלכם‬, thereby excluding specimens that are borrowed, obtained by robbery, or stolen. They are not “one’s own,” for one is obligated to return them to their owner and cannot free oneself of liability by offering financial recompense.8 ‫ ַאף ַﬠל ִפּי‬4,‫ד‬,‫ ֵבּין ִמ ִיְּשָׂרֵאל ֵבּין ִמָנְּכ ִרי‬3,‫ג‬,‫ אוֹ ָגּנוּב‬2,‫ אוֹ ָגּזוּלב‬1,‫א ָכּל ַא ְרַבַּﬠת ַהִמּי ִנים ֶשָׁהָיה ֶאָחד ֵמֶהן ָשׁאוּל ְבָּידוֹא‬ ‫ "וְּלַקְחֶתּם ָלֶכם ַבּיּוֹם‬6,‫ו ֶשֶׁנֱּאַמרז‬,‫ – ֲהֵרי ֶזה ָפּסוּל ַבּיּוֹם ָה ִראשׁוֹן ֶשׁל ַחג ִמן ַהתּוָֹרה‬5,‫ֶשְׁכָּבר ִנְתָיֲאשׁוּ ַהְבָּﬠִלים ִמֶמּנּוּה‬ ‫ ֶשֲׁהֵרי ַחָיּב‬,‫ ְלהוִֹציא ֶאת ַהָשּׁאוּל ְוֶאת ַהָגּזוּל ְוָגנוּב ֶשֵׁאינוֹ ֶשׁלּוֹ‬,"‫ "ָלֶכם" – "ִמֶשָּׁלֶּכם‬7,‫ ְוָד ְרשׁוּ ֲחָכִמיםח‬,"'‫ָה ִראשׁוֹן וגו‬ 8,‫ט‬:‫ְלַהֲחִזירוֹ ִלְבָﬠָליו ְוֵאינוֹ ָיכוֹל ִלְפֹטר ֶאת ַﬠְצמוֹ ְבָּדִמים‬ 2 From the second day [of the festival] onward (i.e., in Eretz Yisrael; [the laws that apply] in the Diaspora are explained below9), the obligation to take a lulav is only of Rabbinic authority.10 Hence, one may fulfill his obligation with a borrowed [lulav] [even] as an initial preference.11 For since [the Sages] instituted [this practice] only as a commemoration of [the observance of the mitzvah in] the [Beis] HaMikdash,12 they were not stringent and did not disqualify a borrowed specimen.13 The reason [for this leniency] is that there is nothing in the substance of such a specimen to disqualify it, for it belongs to a valid species. [The only difficulty is that] it does not belong to him. ‫( ְוֵאיָל ֶשִׁחיּוּב ְנִטיַלת לוָּלב ֵאינוֹ ֶאָלּא‬9,‫ ֲאָבל ְבּחוּץ ָלָאֶרץ – ִיְתָבֵּאר ְלַקָמּןי‬,‫ב וִּמיּוֹם ֵשׁ ִני )ְדַּה ְינוּ ְבֶּאֶרץ ִיְשָׂרֵאל‬ ‫ – ל ֹא‬12‫ ְדֵּכיָון ֶשׁלּ ֹא ִתְּקּנוּ ֶאָלּא ְלֵזֶכר ַלִמְּקָדּשׁ‬11,‫יב‬,‫ – ָאָדם יוֵֹצא ְיֵדי חוָֹבתוֹ ְלַכְתִּחָלּה ְבָּשׁאוּל‬10,‫ִמִדְּבֵרי סוְֹפ ִריםיא‬ ‫יג‬:‫ ֶאָלּא ֶשֵׁאינוֹ ֶשׁלּוֹ‬,‫ ֶשֲׁהֵרי הוּא ִמין ָכֵּשׁר‬,‫ ֵכּיָון ֶשֵׁאין ְפּסוּלוֹ ְבּגוּפוֹ‬13,‫ֶהְחִמירוּ ִלְפֹסל ֶאת ַהָשּׁאוּל‬ 3 On the other days of the festival, but not on the first day, it is permissible to take a friend’s lulav without asking him, as will be explained in sec. 658.14 A blessing may be recited. [The rationale is that] we assume that his friend will not object to this, for “a person is pleased to have a mitzvah performed with his property when he will not suffer a financial loss,”15 for [his friend’s use of the lulav] will not spoil it. [Without permission,] however, it is forbidden to take the lulav from the place where its owner left it to another place, e.g., from his home to the synagogue, as is explained in sec. 14[:10,12]; note the reason explained there.16

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‫ג וֻּמָתּר ִלֹטּל לוָּלב ֶשׁל ֲחֵברוֹ ֶשׁלּ ֹא ִמַדְּﬠתּוֹ וְּלָבֵר ָﬠָליו ִבְּשָׁאר ַהָיִּמים חוּץ ִמיּוֹם ִראשׁוֹןיד ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן‬ ‫ ֶשׁנּוַֹח לוֹ ְלָאָדם ֶשֵׁתָּﬠֶשׂה ִמְצָוה ְבָּממוֹנוֹ ְבָּדָבר ֶשֵׁאין בּוֹ ֶחְסרוֹן‬,‫ ְדִּמן ַהְסָּתם ל ֹא ַיְקִפּיד ֲחֵברוֹ ַﬠל ֶזה‬14,‫טו‬,‫תרנ"ח‬ ‫טז ֲאָבל ָאסוּר ְלהוִֹציא ַהלּוָּלב ִמָמּקוֹם ֶשִׁה ִנּיחוֹ ְבָּﬠָליו ְלָמקוֹם ַאֵחר ְכּגוֹן‬. ‫ ֶשֲׁהֵרי ֵאין ַהלּוָּלב ִמְתַקְלֵקל ְבָּכ‬15,‫ִכּיס‬ 16:‫יח ַﬠֵיּן ָשׁם ַהַטַּﬠם‬,‫יז ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן י"ד‬,‫ִמֵבּיתוֹ ְלֵבית ַהְכֶּנֶסת‬ 4 By contrast, [a lulav] obtained by robbery or theft17 is invalid even on the later days, and even if the owner despaired of its return.11 [The rationale is that] this is “a mitzvah that comes about by means of a transgression,”18 i.e., one performed the mitzvah by transgressing the prohibition against robbery. For if the owner came and demanded [the return of] his property, [the thief] would be obligated to return the stolen object intact; he could not free himself of liability by payment. Thus the stolen object has not been acquired by him at all. It still belongs to [its original owner] and [the thief] is using it unlawfully. ‫ ְלִפי ֶשׁהוּא ִמְצָוה‬11,‫כ‬,‫יט ַאף ַﬠל ִפּי ֶשְׁכָּבר ִנְתָיֲאשׁוּ ַהְבָּﬠִלים‬,‫ – ַאף ִבְּשָׁאר ַהָיִּמים הוּא ָפּסוּל‬17‫ד ֲאָבל ַהָגּזוּל ְוַהָגּנוּב‬ ‫כב ֶשֲׁהֵרי ִאם ָבּאוּ ַהְבָּﬠִלים‬,‫ ְכּלוַֹמר ְכֶּשׁהוּא ְמַקֵיּם ֶאת ַהִמְּצָוה – הוּא ְמַקֵיּם אוָֹתהּ ְבִּאסּוּר ָגֵּזל‬18,‫כא‬,‫ַהָבָּאה ַבֲּﬠֵבָרה‬ ‫כג ְוִנְמָצא ֶשַׁהְגֵּזָלה ֵאיָנהּ ְקנוָּיה‬,‫ִלְתֹבַּﬠ ֶשָׁלֶּהם – ַחָיּב ְלַהֲחִזיר ָלֶהם ַהְגֵּזָלה ְבֵּﬠיֶניָה ְוֵאינוֹ ָיכוֹל ִלְפֹטר ֶאת ַﬠְצמוֹ ְבָּדִמים‬ ‫ ְוֶשׁלּ ֹא ְכִּדין הוּא ִמְשַׁתֵּמּשׁ ָבּהּ‬,‫לוֹ ְכָּלל ַוֲﬠַד ִין ִהיא ֶשׁל ַה ִנְּגָזל‬: 5 [Different rules apply] if the robber already acquired the stolen article because it underwent a change.19 Whether he acquired it because of a change that came about because of an action or whether he acquired it because of a change in its name that came about before he sought to use it for the mitzvah, e.g., he stole a lulav branch and planed it,20 it is valid even on the first day of the festival. [The rationale is that] even if the original owner would appear, [the thief] would not be obligated to return the stolen article itself, but only to make financial recompense, as stated in Choshen Mishpat, sec. 353. Thus the object has become his property entirely. It is actually his in every respect. Nevertheless, since [the thief] was enabled to perform this mitzvah through a transgression, he should not recite a blessing,21 even from the second day onward. Although there are authorities who differ,22 whenever there is a doubt whether a blessing is required, the lenient ruling prevails [and the blessing is not recited].23 For when this individual takes [the stolen lulav] to fulfill his own obligation, he is not blessing G-d, but blaspheming [Him],24 (since it appears that he is reciting a blessing over the transgression that presented itself to him). ‫ ֵבּין ֶשְׁקָּנָאהּ ַﬠל ְיֵדי ִשׁנּוּי ַמֲﬠֶשׂהכה ֵבּין ֶשְׁקָּנָאהּ ַﬠל ְיֵדי‬19,‫כד‬,‫ה ֲאָבל ִאם ְכָּבר ָקָנה ַהַגְּזָלן ֶאת ַהְגֵּזָלה ַﬠל ְיֵדי ִשׁנּוּי‬ ‫ – ֲהֵרי ֶזה ָכֵּשׁר ֲאִפלּוּ ַבּיּוֹם‬20,‫כז ְכּגוֹן ֶשָׁגַּזל לוָּלב ְוִשָׁפּהוּכח‬,‫ִשׁנּוּי ַהֵשּׁםכו ֹקֶדם ֶשָׁבּא ְלִהְשַׁתֵּמּשׁ ָבּהּ ְלֵשׁם ִמְצָוה‬ ‫כט ְדֵּכיָון ֶשֲׁאִפלּוּ ִאם ָבּא ַה ִנּ ְגָזל ֵאינוֹ ְמֻחָיּב ְלַהֲחִזיר לוֹ ַה ְגֵּזָלה ַﬠְצָמהּ ֶאָלּא ָדִּמים ִבְּלַבד הוּא ֶשַׁחָיּב לוֹ ְכּמוֹ‬,‫ָה ִראשׁוֹן‬ ‫לא‬.‫ ַוֲהֵרי ִהיא ְכֶּשׁלּוֹ ַמָמּשׁ ְלָכל ָדָּבר‬,‫ֶשָׁכּתוּב ְבֹּחֶשׁן ִמְשָׁפּט ִסיָמן שנ"גל – ִנְמָצא ֶשִׁהיא ְקנוָּיה ְלַגְמֵרי ְלַהַגְּזָלן‬ ‫לב ְוַאף ֶשֵׁיּשׁ‬. ‫ ֲאִפלּוּ ִמיּוֹם ֵשׁ ִני ְוֵאיָל‬21‫ ֵכּיָון ֶשַׁﬠל ְיֵדי ֲﬠֵבָרה ָבָּאה ִמְצָוה זוֹ ְלָידוֹ – ל ֹא ְיָבֵר ָﬠֶליָה‬,‫וִּמָכּל ָמקוֹם‬ ‫ )ֶשׁ ִנּ ְרֶאה ִכְּמָבֵר ַﬠל ֲﬠֵבָרה‬24,‫ ְדֵּאין ֶזה ְמָבֵר ֶאָלּא ְמָנֵאץלה‬23,‫לד‬,‫ ַﬠל ֶזה – ָסֵפק ְבָּרכוֹת ְלָהֵקל‬22,‫חוְֹלִקיםלג‬ ‫לז‬:‫ ִאם לוְֹקחוֹ ְלֹצֶר ַﬠְצמוֹ ָלֵצאת בּוֹ‬,(‫ֶשִׁנְּזַדְּמָּנה ְלָידוֹלו‬ 6 The above applies with regard to the thief or robber himself. If, however, he sold or gave [the lulav] as an outright gift to another person25 and the owner had despaired of its return before it was sold or given away,26 the stolen article becomes acquired by the purchaser through the despair of the owner and the transfer of the article from the domain of the thief to that of the purchaser. For even if the original owner would appear, [the purchaser] is not obligated to return 12/20/2020, 1:15 PM

Shulchan Aruch: Chapter 649 - Factors that Disqualify Four Species - Tex...

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anything to him. Thus he has acquired [the lulav] entirely. It is his in every respect. Hence, he may use it to fulfill his obligation,27 even on the first day,28 and he may recite a blessing over it,29 because the opportunity [to perform] this mitzvah did not come to him by means of a transgression, for he did not steal it. (Moreover, he acquired it after the owner despaired of its return.) If, however, the [original] owner had not yet despaired of its return, the purchaser may not use it to fulfill his obligation, even on the remaining days [of the festival].30 [The rationale is that] this would be “a mitzvah that comes about by means of a transgression” because [the purchaser] is using it unwarrantedly — for it is still considered as belonging to the original owner, since he did not despair of its return. ‫ ִאם ְכָּבר ִנְתָיֲאשׁוּ ַהְבָּﬠִלים ֹקֶדם‬25,‫ ֲאָבל ִאם ָמַכר אוֹ ָנַתן ְבַּמָתָּנה ְגּמוָּרה ְלָאָדם ַאֵחר‬,‫ו ְוָכל ֶזה ְבַּגָנּב ְוַגְזָלן ַﬠְצמוֹ‬ ‫ ֶשַׁאף ִאם ָבּא‬,‫ – ֲהֵרי ְכָּבר ִנְקֵנית ַהְגֵּזָלה ְלַהלּוֵֹקַח ְבֵּיאוּשׁ ְבָּﬠִלים ְוִשׁנּוּי ְרשׁוּת ֵמַהַגְּזָלן ְלַהלּוֵֹקַח‬26,‫ֶשָׁמַּכר ְוָנַתןלח‬ 27,‫מ‬,‫ ַוֲהֵרי ִהיא ְכֶּשׁלּוֹ ַמָמּשׁ ְלָכל ָדָּבר‬,‫לט ִנְמָצא ֶשִׁהיא ְקנוָּיה לוֹ ְלַגְמֵרי‬,‫ַה ִנּ ְגָזל – ֵאין ַהלּוֵֹקַח ַחָיּב ְלַהֲחִזיר לוֹ ְכּלוּם‬ ‫ ֶשֲׁהֵרי ל ֹא ַﬠל ְיֵדי ֲﬠֵבָרה ָבָּאה ִמְצָוה זוֹ‬29,‫מב‬,‫ וֻּמָתּר לוֹ ְלָבֵר ָﬠֶליָה‬28,‫מא‬,‫ְויוֵֹצא ָבּהּ ְיֵדי חוָֹבתוֹ ַאף ַבּיּוֹם ָה ִראשׁוֹן‬ (‫ ֶשֲׁהֵרי הוּא ל ֹא ָגַּזל ) ְוַגם ָקָנה אוָֹתהּ ַאַחר ֶשׁ ִנְּתָיֲאשׁוּ ַהְבָּﬠִלים ִמֶמָּנּה‬,‫ְלָידוֹ‬. ‫ ְלִפי ֶשִׁהיא ִמְצָוה‬30,‫ֲאָבל ִאם ֲﬠַד ִין ל ֹא ִנְתָיֲאשׁוּ ַהְבָּﬠִלים ִמֶמָּנּה – ֵאין ַהלּוֵֹקַח יוֵֹצא ָבּהּ ְיֵדי חוָֹבתוֹ ַאף ִבְּשָׁאר ַהָיִּמים‬ ‫ ֶשֲׁהֵרי ֲﬠַד ִין ל ֹא ִנְתָיֵאשׁ‬,‫ ֵכּיָון ֶשֲׁﬠַד ִין ִהיא ְבֶּחְזַקת ַהִנְּגָזל‬,‫ ֶשֲׁהֵרי ֶשׁלּ ֹא ְכִּדין ִמְשַׁתֵּמּשׁ ָבּהּ ַהלּוֵֹקַח‬,‫ַהָבָּאה ַבֲּﬠֵבָרה‬ ‫מג‬:‫ִמֶמָּנּה‬ 7 All of the above applies when [the thief] sold [the stolen lulav] or gave it as an outright gift. If, however, he lent it to another person (or gave it to him as a gift with the intent that it be returned,31 the borrower cannot fulfill his obligation with it on the first day [of the festival], even if the original owner already despaired of its return. [The rationale is that] he did not acquire it through [the owner’s] despair and the transfer [of the lulav] from one domain to another. For [the lulav] is not considered to have departed from (the thief’s) domain since [the person desiring to perform the mitzvah] is obligated to return it to the thief.32 On the [later] days, by contrast, [another person] may fulfill his obligation [with such lulav]. It is not considered “a mitzvah that comes about by means of a transgression.”33 [The rationale is that] since the owner already despaired [of regaining the lulav] before it was lent to him, the borrower is not held liable for the violation34 of any transgression.)35 ‫ ַאף‬31,‫מד‬,‫ ֲאָבל ִאם ִהְשִׁאיָלהּ ְלַאֵחר )אוֹ ְנָתָנהּ לוֹ ְבַּמָתָּנה ַﬠל ְמַנת ְלַהֲחִזיר‬,‫ז ְוָכל ֶזה ְכֶּשָׁמַּכר אוֹ ָנַתן ְבַּמָתָּנה ְגּמוָּרה‬ ‫ ֶשֲׁהֵרי ֵאיָנהּ ְקנוָּיה לוֹ ַﬠל ְיֵדי ֵיאוּשׁ‬,‫ַﬠל ִפּי ֶשְׁכָּבר ִנְתָיֲאשׁוּ ַהְבָּﬠִלים – ֵאין ַהשּׁוֵֹאל יוֵֹצא ָבּהּ ְיֵדי חוָֹבתוֹ ַבּיּוֹם ָה ִראשׁוֹן‬ ‫ ֲאָבל ִבְּשָׁאר ַהָיִּמים יוֵֹצא ָבּהּ ְיֵדי‬32,‫ ֵכּיָון ֶשׁהוּא ְמֻחָיּב ְלַהֲחִזיָרהּ ְלַהַגְּזָלן‬,(‫ ְוֵאין ֶזה ִשׁנּוּי ְרשׁוּת )ַהַגְּזָלן‬,‫ְוִשׁנּוּי ְרשׁוּת‬ ‫ ֵכּיָון ֶשְׁכָּבר ִנְתָיֲאשׁוּ ַהְבָּﬠִלים ֹקֶדם ֶשִׁהְשִׁאיָלהּ לוֹ – ִנְמָצא ֶשֵׁאין ַﬠל‬33,‫מה‬,‫ ְוֵאין ָכּאן ִמְצָוה ַהָבָּאה ַבֲּﬠֵבָרה‬,‫חוָֹבתוֹ‬ 35,‫מו‬:(‫ ֲאֶשׁר ָחָטא‬34‫ַהשּׁוֵֹאל שׁוּם ָﬠווֹן‬ 8 [The following principle applies when] a Jew purchases any one of the Four Species of the lulav from a non-Jew who has this species growing on his land. The Jew should not pick it himself from the non-Jew’s land.28 The rationale is our operating presumption that non-Jews steal land from Jews or from other nonJews.36 Landed property can never be stolen — i.e., it never passes into the domain and ownership of the thief in every respect so that he becomes responsible for it.37 Rather, it is always considered to be in the domain and the possession of the original owner in every respect. Thus when a Jew cuts or plucks [a specimen that is attached] to the ground, he is [at that time] stealing the severed [specimen] from 12/20/2020, 1:15 PM

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the owner of the land. Though the [original] owner of the land already despaired of its return, despairing of an object’s return without transferring ownership of the object does not enable it to be acquired. Hence, [though the severed specimen] is in [the Jew’s] possession, it is considered a stolen article. If, however, the Jew severs the specimen to sell or to give to others so that they can fulfill their obligation on the festival, it is permitted, because [the stolen object, i.e., the specimen severed,] was transferred from the possession of the thief, i.e., the Jew who cuts it off, to the possession of the purchaser. ‫ח ִיְשָׂרֵאל ַהלּוֵֹקַח ִמָנְּכ ִרי ֶאָחד ִמָכּל ַא ְרָבָּﬠה ִמי ִנים ֶשְׁבּלוָּלב ַהָגֵּדל ְבַּק ְרָקעוֹ ֶשׁל ַהָנְּכ ִרי – ל ֹא ְיַקְצֶּצנּוּ ַהִיְּשָׂרֵאל ְבַּﬠְצמוֹ‬ ‫ ְוַק ְרַקע ֵאיָנהּ‬36,‫נ‬,‫ ְלִפי ֶשְׁסָּתם ָנְכ ִרים ֵהן גּוְֹזִלים ָשׂדוֹתמח ִמ ִיְּשָׂרֵאלמט אוֹ ִמָנְּכ ִרי ַאֵחר‬28,‫מז‬,‫ִמַקּ ְרָקעוֹ ֶשׁל ַהָנְּכ ִרי‬ 37,‫נב‬,‫נא ְכּלוַֹמר ֵאין ָﬠֶליָה תּוַֹרת ָגֵּזל ִלְהיוֹת עוֶֹמֶדת ְבֶּחְזַקת ַהַגְּזָלן וִּב ְרשׁוּתוֹ ְלָכל ָדָּבר ְלִהְתַחֵיּב ְבַּאֲחָריוָּתהּ‬,‫ִנ ְגֶזֶלת‬ ‫נג ְו ִיְשָׂרֵאל ֶזה ַהקּוֵֹצץ ְותוֵֹלשׁ ִמַקּ ְרַקע זוֹ – ֲהֵרי הוּא ַהגּוֵֹזל ִמַבַּﬠל‬,‫ֶאָלּא ְלעוָֹלם ִהיא ְבֶּחְזַקת ַה ִנּ ְגָזל וִּב ְרשׁוּתוֹ ְלָכל ָדָּבר‬ ‫ ִמָכּל ָמקוֹם ֵיאוּשׁ ִבְּלַבד ְבּל ֹא ִשׁנּוּי ְרשׁוּת – ֵאינוֹ‬,‫ ְוַאף ַﬠל ִפּי ֶשַׁבַּﬠל ַהַקּ ְרַקע ְכָּבר ִנְתָיֵאשׁ ִמֶמָּנּה‬.‫ַהַקּ ְרַקע ַמה ֶשּׁתּוֵֹלשׁ‬ – ‫נה ֲאָבל ִאם ִיְשָׂרֵאל ֶזה קוֵֹצץ ְכֵּדי ִלְמֹכּר אוֹ ִלֵתּן ַלֲאֵח ִרים ֶשֵׁיְּצאוּ בּוֹ ְיֵדי חוָֹבָתן ַבַּחג‬.‫ ַוֲהֵרי הוּא ָגֵּזל ְבָּידוֹ‬, ‫קוֶֹנהנד‬ ‫נו‬:‫ ְדַּה ְינוּ ִיְשָׂרֵאל ֶזה ַהקּוֵֹצץ ִל ְרשׁוּת ַהלּוֵֹקַח‬,‫ ֶשֲׁהֵרי ֵישׁ ָכּאן ַגּם ִשׁנּוּי ְרשׁוּת ֵמַהַגְּזָלן‬,‫ֲהֵרי ֶזה ֻמָתּר‬ 9 The above applies as an initial preference. After the fact, if the Jew severed the specimen himself, he is permitted to [use it and] recite a blessing over it. Since he severed it with the permission of the non-Jew [in whose possession it is at present], we are not concerned with the possibility that the property was stolen from a Jew or from another non-Jew.38 ‫ ֵכּיָון ֶשָׁקַּצץ ִבּ ְרשׁוּת‬,‫ ֲאָבל ְבִּדיֲﬠַבד ֶשְׁכָּבר ָקַצץ ַה ִיְּשָׂרֵאל – ֻמָתּר הוּא ְבַּﬠְצמוֹ ַגּם ֵכּן ְלָבֵר ָﬠָליו‬,‫ט ְוָכל ֶזה ְלַכְתִּחָלּה‬ 38,‫נז‬:‫ ֶשָׁמּא ְגּזוָּלה ִהיא ְבָּידוֹ ִמ ִיְּשָׂרֵאל אוֹ ִמָנְּכ ִרי ַאֵחר‬,‫ַהָנְּכ ִרי – ֵאין ָאנוּ חוְֹשִׁשׁין ְלָסֵפק‬ 10 Similarly, [specimens are valid when] the non-Jew owner of the land who allowed the Jew to sever them possesses the land by virtue of the authority of the king [of the country] who gave it to him. Even though the king himself conquered this land in war from others, this is not considered as robbery, for land that is acquired by a thief39 through conquest in war is considered as a totally effective acquisition, as our Sages derived from the exegesis of verses.40 All of the above applies in the Diaspora. [Different laws apply] in Eretz Yisrael, where we are obligated [to separate] terumah and tithes from its [produce].41 If a Jew picks an esrog himself, this fact obligates him to separate terumah and tithes from it.42 If he would use it for the mitzvah before separating terumah and the tithes for it from another esrog, he would not fulfill his obligation. For the esrog is tevel,43 and [hence] is invalid [for the mitzvah], even [after the first day of the festival], as will be explained.44 ‫נח ַאף ַﬠל ִפּי‬,‫י ְוֵכן ִאם ָנְכ ִרי ַבַּﬠל ַהַקּ ְרַקע ֶשׁנּוֵֹתן ְרשׁוּת ְל ִיְשָׂרֵאל ִלְקֹצץ הוּא ַמֲחִזיק ַק ְרַקע זוֹ ִמַיּד ַהֶמֶּל ֶשׁ ְנָּתָנהּ לוֹ‬ ‫ ְבִּכבּוּשׁ ִמְלָחָמה ִק ְנָין‬39‫ ֶשַׁהַקּ ְרַקע ִנְקֵנית ְלַהַגְּזָלן‬,‫ֶשַׁהֶמֶּל ַﬠְצמוֹנט ָכַּבשׁ ַק ְרַקע זוֹ ְבִּמְלָחָמה ִמַיּד ַאֵחר– ֵאין ֶזה ָגֵּזל‬ 40.‫ס ְכּמוֹ ֶשָׁלְּמדוּ ֲחָכִמיםסא ִמִמְּדַרשׁ ַהְפּסוִּקים‬,‫ָגּמוּר‬ – ‫ ִאם ָקַצץ ִיְשָׂרֵאל ְבַּﬠְצמוֹ ֶאת ָהֶאְתרוֹג‬41,‫ ֲאָבל ְבֶּאֶרץ ִיְשָׂרֵאל ֶשַׁחֶיֶּבת ִבְּתרוּמוֹת וַּמַﬠְשׂרוֹת‬,‫ְוָכל ֶזה ְבּחוּץ ָלָאֶרץ‬ ‫ ְוִאם ְנָטלוֹ ְלֵשׁם ִמְצָוה ֹקֶדם ֶשִׁהְפ ִרישׁ‬42,‫ֲהֵרי ִנְתַחֵיּב ֶאְתרוֹג ֶזה ִבְּתרוּמוֹת וַּמַﬠְשׂרוֹת ַﬠל ְיֵדי ְקִציָצה ֶשׁל ַהִיְּשָׂרֵאל‬ ‫ ְוֶטֶבל ָפּסוּל ֲאִפלּוּ ִבְּשָׁאר ַהָיִּמים‬43,‫סב‬,‫ ֶשֲׁהֵרי הוּא ֶטֶבל‬,‫ָﬠָליו ְתּרוָּמה וַּמֲﬠֵשׂר ֵמֶאְתרוֹג ַאֵחר – ל ֹא ָיָצא ְיֵדי חוָֹבתוֹ‬ 44,‫סג‬:‫ְכּמוֹ ֶשׁ ִיְּתָבֵּאר‬ 11 [The following laws apply if] any of the Four Species comes from an asherah.45 If the asherah belongs to a Jew46 — i.e., he bought it from those who worship it47 — it is invalid, even on the other days, [i.e. after the first day].48 The rationale is

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that all the specimens must meet their respective minimum dimensions that are explicitly stated ([such as] three handbreadths [for the myrtle and willow twigs]; see sec. 650[:1]). If an asherah belongs to a Jew, there is no way that its [connection with idolatry] can be nullified49 by a non-Jew and thus enable a Jew to derive benefit from it. Hence it is awaiting destruction by fire, and any object that is awaiting destruction by fire is considered as if already destroyed. Thus, it does not possess the minimum measure required of it.50 ‫ ְדַּה ְינוּ ֶשָׁקָּנה אוָֹתהּ ִיְשָׂרֵאל ִמַיּד‬46,‫ ִאם ִהיא ֶשׁל ִיְשָׂרֵאלסה‬45,‫סד‬,‫יא ָכּל ַא ְרַבַּﬠת ַהִמּיִנים ֶשָׁהָיה ֶאָחד ֵמֶהן ֶשׁל ֲאֵשָׁרה‬ ‫ ְלִפי ֶשָׁכּל ַהִמּי ִנים ָצ ִרי ֶשׁ ִיְּהיוּ ְכִּשׁעוָּרן ַהְמֹפָרשׁ ָבֶּהןסח‬48,‫סז‬,‫ – ֲהֵרי ֶזה ָפּסוּל ֲאִפלּוּ ִבְּשָׁאר ַהָיִּמים‬47,‫עוְֹבֶדיָהסו‬ ‫ ַהָנְּכ ִרים מוִֹﬠיל ָלהּ‬49‫ ַוֲאֵשָׁרה ֶשִׁהיא ֶשׁל ִיְשָׂרֵאל ֵכּיָון ֶשֵׁאין ִבּטּוּל‬,(‫)ְדַּה ְינוּ ְשׁ ָשׁה ְטָפִחים ַﬠֵיּן ִסיָמן תר"נסט‬ ‫עא ְו ִנְמָצא ֶשֵׁאין בּוֹ ַכִּשּׁעוּר‬,‫ ְוָכל ָהעוֵֹמד ִלָשֵּׂרף – ֲהֵרי הוּא ְכָּשׂרוּף‬,‫ְלַהִתּיָרהּ ַבֲּהָנָאהע – ֲהֵרי ִהיא עוֶֹמֶדת ִלְשֵׂרָפה‬ 50,‫עב‬:‫ַהְמֹפָרשׁ בּוֹ‬ 12 [Greater leniency is granted] if the asherah belongs to a non-Jew. As an initial preference, one should not cut off any of the Four Species from it46 [to use for the mitzvah. This applies] even if the non-Jew has already nullified the tree’s [connection with idolatry],49 and even if the tree was not planted for idolatrous purposes, but was worshiped [only] after it grew. In such an instance, a private individual is permitted to benefit from it51 even if it was not nullified [by a nonJew], because an object that is connected to the earth52 does not become forbidden. Nevertheless, such an object is considered abominable for Divine service,53 because it was once identified with idolatry. After the fact, however, if one used any of the Four Species from such an asherah for the sake of the mitzvah, he has fulfilled his obligation and need not take [other specimens] again.54 Moreover, even if a non-Jew did not nullify the asherah and thus it is forbidden to benefit from it, nevertheless, since such nullification would be effective in rendering it permissible, it is not [deemed to be] awaiting destruction by fire, because a non-Jew might nullify it. Though it is forbidden to benefit from it at the present time, the fact that it is used to fulfill one’s obligation is not considered as deriving benefit. For “the mitzvos were not granted in order that one should derive pleasure [or: ‘benefit’] from them,” as explained in sec. 586;55 note [the explanation] there. [Hence, in such a situation, a person is considered to have fulfilled his obligation.] ‫ ֲאִפלּוּ ִאם ְכָּבר ִבְּטָּלהּ‬46,‫עג‬,‫יב ְוִאם ָהֲאֵשָׁרה ִהיא ֶשׁל ָנְכ ִרי – ְלַכְתִּחָלּה ל ֹא ִיְקֹצץ ִמֶמָּנּה ֶאָחד ִמָכּל ַא ְרַבַּﬠת ַהִמּיִנים‬ ‫ ַוֲאִפלּוּ ִאם ִאיָלן ַהֶזּה ְנָטעוּהוּ ֶשׁלּ ֹא ְלֵשׁם ֲﬠבוָֹדה ָזָרה ְוַאַחר ֶשָׁגַּדל ֲﬠָבדוּהוּ ְבִּﬠ ְנָין ֶשׁהוּא ֻמָתּר ַבֲּהָנָאה‬49,‫עד‬.‫ַהָנְּכ ִרי‬ ‫ ֵכּיָון ֶשִׁנְּקָרא ָﬠָליו ֵשׁם‬53,‫ ֵאינוֹ ֶנֱאָסרעה – ַאף ַﬠל ִפּי ֵכן הוּא ָמאוּס ְלָגבוַֹהּ‬52‫ ֶשַׁהְמֻחָבּר‬,‫ ֲאִפלּוּ ְבּל ֹא ִבּטּוּל‬51‫ְלֶה ְדיוֹט‬ ‫ ְוֵאינוֹ ָצ ִרי ַלֲח ֹזר‬,‫עו ֲאָבל ְבִּדיֲﬠַבד ֶשְׁכָּבר ָנַטל ַא ְרָבָּﬠה ִמי ִנים ֶשׁל ֲאֵשָׁרה זוֹ ְלֵשׁם ִמְצָוה – ָיָצא ְיֵדי חוָֹבתוֹ‬.‫ֲﬠבוָֹדה ָזָרה‬ 54,‫עז‬.‫ְוִלֹטּל‬ ‫עט ִמָכּל ָמקוֹם ֵכּיָון ֶשׁמּוִֹﬠיל ָלהּ ִבּטּוּל ְלַהִתּיָרהּ‬,‫ַוֲאִפלּוּ ִאם ל ֹא ִבֵּטּל ַהָנְּכ ִרי ֲאֵשָׁרה זוֹעח ַוֲהֵרי ִהיא ֲאסוָּרה ַבֲּהָנָאה‬ ‫פ ְוַאף ַﬠל ִפּי ֶשַׁﬠְכָשׁו ֲﬠַד ִין ִהיא ֲאסוָּרה ַבֲּהָנָאה – ֵאין‬.‫ ֶשֶׁאְפָשׁר ֶשְׁיַּבְטֶּלנּוּ ָנְכ ִרי‬,‫ַבֲּהָנָאה – ֲהֵרי ֵאיָנהּ עוֶֹמֶדת ִלְשֵׂרָפה‬ ‫ ַﬠֵיּן ָשׁם‬55,‫פב‬,‫ ְדִּמְצווֹת ָלאו ֵלָהנוֹת ִנְתּנוּפא ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תקפ"ו‬,‫זוֹ ֲחשׁוָּבה ֲהָנָאה ַמה ֶשּׁיּוֵֹצא ָבּהּ ְיֵדי חוָֹבתוֹ‬: 13 When does the above apply?56 When the Jew who cut the specimens from the asherah did not intend to acquire them for his personal needs but planned to return them intact to the non-Jew [who] owns it; nor did he use them for the mitzvah on the first day [of the festival], [when] borrowed [specimens] are invalid, but on the later days.

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If, however, the Jew intended to fully acquire them and not to return them to the non-Jew, he acquired them as soon as he cut them off57 and they become a false deity that belongs to a Jew. Thus the fact that a non-Jew might nullify [its connection with idolatry] will not be effective [in changing its status so that a Jew will be] permitted to benefit from it. Hence, it is considered to be awaiting destruction by fire, and even after the fact one cannot fulfill his obligation by using it, unless [the non-Jew] nullified [the tree’s connection with idolatry] before [the Jew] cut off [the specimens]. ‫ ֶאָלּא ָהָיה‬,‫ ְכֶּשׁלּ ֹא ִנְתַכֵּוּן ִיְשָׂרֵאל ֶזה ֶשָׁקַּצץ ִמי ִנים ֵאלּוּ ֵמָהֲאֵשָׁרה ִלְזכּוֹת ָבֶּהן ְלֹצֶר ַﬠְצמוֹ‬56?‫יג ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים‬ ‫פג ֶאָלּא‬,‫ ְול ֹא ְנָטָלן ְלֵשׁם ִמְצָוה ַבּיּוֹם ָה ִראשׁוֹן ֶשֲׁהֵרי ַהָשּׁאוּל ָפּסוּל בּוֹ‬,‫ְבַּדְﬠתּוֹ ְלַהֲחִזיָרן ְלַהָנְּכ ִרי ַבַּﬠל ָהֲאֵשָׁרה ִבְּשֵׁלמוּת‬ ‫ ֲאָבל ִאם ִנְתַכֵּוּן ִלְזכּוֹת ָבֶּהן ְלַגְמֵרי ֶשׁלּ ֹא ְלַהֲחִזיָרן ְלַהָנְּכ ִרי – ֲהֵרי ִמָיּד ִבְּקִציָצה זוֹ ָזָכה ָבּהּ‬.‫ְנָטָלן ִבְּשָׁאר ַהָיִּמים‬ ‫פד ְוֵאין ִבּטּוּל ַהָנְּכ ִרי מוִֹﬠיל ְלַהִתּיָרהּ ַבֲּהָנָאה ִאם ל ֹא ִבְּטָּלהּ ֹקֶדם‬,‫ ְוַנֲﬠֵשׂית ֲﬠבוָֹדה ָזָרה ֶשׁל ִיְשָׂרֵאל‬57‫ַה ִיְּשָׂרֵאל‬ ‫פה‬:‫ ְלִפיָכ ֲאִפלּוּ ְבִּדיֲﬠַבד ל ֹא ָיָצא‬,‫ ַוֲהֵרי ִהיא עוֶֹמֶדת ִלְשֵׂרָפה‬,‫ְקִציָצתוֹ‬ 14 All of the above applied in the [Talmudic] era, when non-Jews would prostrate themselves before trees. Today, by contrast, the non-Jews do not prostrate themselves before trees, but rather (plant a tree in front of a false deity or) plant trees in a garden in the domain of a false deity and the proceeds from the fruit belong to the priests. [Today, therefore,] it is permitted to use such specimens for the Four Species of the lulav, according to the provisions noted in Yoreh Deah, sec. 143,58 with regard to a private individual deriving benefit [from such trees]. Note [the explanation] there. ‫ ֲאָבל ַבְּזַּמן ַהֶזּה ֶשֵׁאין ַהָנְּכ ִרים ִמְשַׁתֲּח ִוים ָלִאיָלן ֶאָלּא )נוְֹטִﬠין‬,‫יד ְוָכל ֶזה ִבּיֵמיֶהם ֶשַׁהָנְּכ ִרים ָהיוּ ִמְשַׁתֲּח ִוים ָלִאיָלן‬ ‫ִאיָלן ִלְפֵני ֲﬠבוָֹדה ָזָרהפו אוֹ( ֶשׁנּוְֹטִﬠים ִאיָלנוֹת ַבָּגּן ֶשׁל ֲﬠבוָֹדה ָזָרה וְּדֵמי ֵפּרוֹת ָהִאיָלנוֹת הוּא ְלֹכֲהֵניֶהםפז – ֻמָתּר‬ ‫ ַﬠֵיּן ָשׁם‬,‫ ְלִﬠ ְנַין ֲהָנַאת ֶהְדיוֹט‬58,‫ ְוַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָﬠה ִסיָמן קמ"גפח‬,‫ִלַקּח ֵמֶהן ַא ְרָבָּﬠה ִמי ִנים ֶשַׁבּלּוָּלב‬: 15 An esrog that is not fit to be eaten, such as when it is tevel59 or orlah,60 is invalid for all seven days [of the festival]. The Sages [derive this concept61] by expounding the phrase,6 “You shall take for yourselves.” They understand that phrase as implying [that any specimen used for the mitzvah must be] fit to be used in all the ways in which one would [ordinarily] benefit from it. Since the way one benefits from an esrog is by eating it, an esrog must be fit to be eaten. [Leniency may be allowed with regard to] an esrog which is orlah that grew in the Diaspora. It may not be eaten,62 but since some authorities63 allow one to serve produce which is orlah that grew in the Diaspora to a friend who is not aware that it is orlah, [such an esrog] may be considered as “fit to be eaten.” Though the halachah does not follow their view, as stated in Yoreh Deah, sec. 294,64 one may rely on their opinion to deem such an esrog fit to be used for the mitzvah. 6‫צא ֶשֶׁנֱּאַמר‬,‫ – ָפּסוּל ָכּל ז' ָיִמים‬60,‫ אוֹ ֶשׁל ָﬠ ְרָלהצ‬59,‫ ְכּגוֹן ֶשׁהוּא ֶשׁל ֶטֶבלפט‬,‫טו ֶאְתרוֹג ֶשֵׁאינוֹ ָראוּי ַלֲאִכיָלה‬ ‫ ְוֶאְתרוֹג ֶשֶׁדֶּר ֲהָנָאתוֹ ִהיא ָהֲאִכיָלה – ָצ ִרי‬,‫ ָהָראוּי ָלֶכם ְלָכל ַדּ ְרֵכי ֲהָנָאתוֹ‬61,‫צב‬:‫ ְוָד ְרשׁוּ ֲחָכִמים‬,"‫"וְּלַקְחֶתּם ָלֶכם‬ ‫צג‬.‫ִלְהיוֹת ָראוּי ַלֲאִכיָלה‬ ‫ ַמִתּי ִריןצה ְלַהֲאִכיל ָﬠ ְרַלת‬63‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשֵׁיּשׁ‬62,‫צד‬,‫ְוֶאְתרוֹג ֶשׁל ָﬠ ְרַלת חוּץ ָלָאֶרץ ַאף ַﬠל ִפּי ֶשָׁאסוּר ַבֲּאִכיָלה‬ ‫צו ְוַאף ַﬠל ִפּי ֶשֵׁאין ֲהָלָכה ְכִּדְבֵריֶהם ְכּמוֹ‬,‫ ְוִאם ֵכּן ֲהֵרי הוּא ָראוּי ַלֲאִכיָלה‬,‫חוּץ ָלָאֶרץ ַלֲחֵברוֹ ֶשֵׁאינוֹ יוֵֹדַﬠ ֶשֶׁזּה ָﬠ ְרָלה‬ ‫צח‬:‫ ִמָכּל ָמקוֹם ֵישׁ ִלְסֹמ ַﬠל ִדְּבֵריֶהם ְלַהְכִשׁיר ָהֶאְתרוֹג ַלִמְּצָוה‬64,‫צז‬,‫ֶשׁ ִיְּתָבֵּאר ְבּיוֶֹרה ֵדָﬠה ִסיָמן רצ"ד‬ 16 If a person takes a vow, forbidding himself to derive benefit from his own lulav or from the lulav of a friend, such a lulav is invalid for him on the first day. [The rationale is that] it is not fit for him for any use, since he has taken a vow forbidding 12/20/2020, 1:15 PM

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himself to benefit from it — and the Torah stipulated that the lulav must be “for yourselves,” i.e., fit to be used by you in all the ways in which you would benefit from it.65 Therefore he must take for himself another lulav with which to fulfill his obligation on the first day.66 On the later days, by contrast, since we are obligated to take the lulav only to commemorate [the practice in] the Beis HaMikdash, the Sages were not stringent and did not disqualify [a lulav] when the disqualifying factor did not affect the substance of [the lulav].67 For this lulav itself is valid; it is only that this individual has taken a vow not to derive benefit from it.68 ‫צט ֶשֲׁהֵרי ֵאין לוָּלב ֶזה‬,‫טז ִמי ֶשָׁנַּדר ֲהָנָאה ִמלּוָּלב ֶשׁלּוֹ אוֹ ִמלּוָּלב ֶשׁל ֲחֵברוֹ – ֲהֵרי לוָּלב ֶזה ָפּסוּל לוֹ ַבּיּוֹם ָה ִראשׁוֹן‬ ‫ וְּלִפיָכ ָצ ִרי‬65,‫ק‬,‫ ְוַהתּוָֹרה ָאְמָרה "ָלֶכם" – ָהָראוּי ָלֶכם ְלָכל ַדּ ְרֵכי ֲהָנָאתוֹ‬,‫ ֵכּיָון ֶשָׁנַּדר ִמֶמּנּוּ ֲהָנָאה‬,‫ָראוּי לוֹ ִלְכלוּם‬ – ‫ ֲאָבל ִבְּשָׁאר ַהָיִּמים ֵכּיָון ֶשֵׁאין ִחיּוּב ְנִטיַלת לוָּלב ֶאָלּא ֵזֶכר ַלִמְּקָדּשׁ‬66,‫ִלַקּח לוֹ לוָּלב ַאֵחר ָלֵצאת בּוֹ ַבּיּוֹם ָה ִראשׁוֹן‬ ‫ ֶאָלּא ֶשׁהוּא ָנַדר ִמֶמּנּוּ‬,‫ ֶשֲׁהֵרי לוָּלב ֶזה ָכֵּשׁר הוּא ְבַּﬠְצמוֹ‬67,‫ל ֹא ֶהְחִמירוּ ָכּל ָכּ ְלָפְסלוֹ ְבָּדָבר ֶשֵׁאין ַהְפּסוּל ְבּגוּפוֹ‬ 68,‫קא‬:‫ֲהָנָאה‬ 17 By contrast, all the other disqualifying factors that affect the substance of any one of the Four Species invalidate it both on the first day and on the later days. The [only] exception is [an esrog] that was disqualified because its substance has been decreased; e.g., it was perforated from one side to the other and the substance of the esrog is lacking,69 or its stem was removed, leaving a cavity.70 If, however, the pitom has been removed, [the esrog] is disqualified not only because it is lacking in substance, but also because it is not “beautiful.”71 Hence, it is invalid throughout all seven days, as is the ruling with regard to all the factors that disqualify [an esrog] because it is not beautiful, such as an eruption.72 ‫יז ֲאָבל ְשָׁאר ָכּל ַהְדָּב ִרים ַהְפּסוִּלין ְבָּכל ֶאָחד ֵמַא ְרָבָּﬠה ִמי ִנים ֶשְׁפּסוָּלן הוּא ִמגּוּפוֹקב – פּוֵֹסל ֵבּין ַבּיּוֹם ָה ִראשׁוֹן ֵבּין‬ ‫ אוֹ ֶשִׁנַּטּל ֻﬠְקצוֹ‬69,‫קד‬,‫ חוּץ ִמְפּסוּל ֵמֲחַמת ֶחְסרוֹןקג ְכּגוֹן ִנַקּב ֶנֶקב ְמֻפָלּשׁ ְוֵישׁ בּוֹ ֶחְסרוֹן ִמגּוּף ָהֶאְתרוֹג‬,‫ִבְּשָׁאר ַהָיִּמים‬ ‫ ְלִפיָכ‬71,‫ ֲאָבל ִנְטָּלה ִפְּטָמתוֹ ֵאין ִפּסּוּלוֹ ֵמֲחַמת ֶחְסרוֹן ִבְּלַבד ֶאָלּא ֵמֲחַמת ֶשֵׁאין ֶזה ִהדּוּר‬70,‫קה‬,‫ְו ִנְשַׁאר ְמקוֹמוֹ ֻגָּמּא‬ 72,‫קח‬:‫קו ִכְּשָׁאר ָכּל ְפּסוִּלים ֶשֵׁמֲּחַמת ִהדּוּר ְכּגוֹן ֲחָזִזית ְוַכיּוֵֹצא בּוֹקז ֶשׁפּוְֹסִלין ָכּל ז' ָיִמים‬,‫ָפּסוּל ָכּל ִשְׁבַﬠת ַהָיִּמים‬ 18 Even when [the difficulty is] a lack [in the substance of the esrog], the esrog is invalid on the remaining days unless its minimum measure — the size of an egg — remains intact. If [this] minimum measure does not remain [intact], it is invalid.73 Similarly, a myrtle or willow twig that lack [their] minimum measure of three handbreadths, and a lulav that lacks [its] minimum measure of four handbreadths, are invalid for all seven days. ‫קי ֲאָבל ִאם‬,‫קט ְדַּה ְינוּ ַכֵּבּיָצה ָבֶּאְתרוֹג‬,‫יח ַוֲאִפלּוּ ֶחְסרוֹן ֵאינוֹ ָכֵּשׁר ִבְּשָׁאר ַהָיִּמים ֶאָלּא ִאם ֵכּן ִנְשַׁתֵּיּר בּוֹ ָשֵׁלם ְכִּשׁעוּר‬ ‫ ְולוָּלב ֶשֵׁאין בּוֹ ְכִּשׁעוּר‬,‫ ְוֵכן ֲהַדס ַוֲﬠָרָבה ֶשֵׁאין ָבֶּהן ְכִּשׁעוּר ְדַּה ְינוּ ְשׁ ָשׁה ְטָפִחים‬73.‫ל ֹא ִנְשַׁתֵּיּר בּוֹ ַכֵּבּיָצה – ָפּסוּל‬ ‫קיב‬:‫ְדַּה ְינוּ ַא ְרָבָּﬠה ְטָפִחיםקיא – ְפּסוִּלין ָכּל ִשְׁבַﬠת ַהָיִּמים‬ 19 We can derive from the above that all the factors that disqualify an esrog according to Scriptural Law on the first day disqualify it according to Rabbinic Law on the later days, with the exception of ten factors. These cases are: (i) a person who borrows [one or more of the species] with or without the knowledge of the owner, provided he does not have the intent of stealing it;74 (ii) a person who takes a vow not to benefit from a lulav or the other species;75 (iii) a lulav that is split to the extent that it is invalid;

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(iv) a lulav that is disqualified because its middle, highest leaf is divided; (for the rationale for both of these disqualifying factors is that the substance [of the lulav] is considered to be lacking, as stated in sec. 645[:10, 12]); (v) a lulav whose leaves are mostly bent at the top;76 (vi) a myrtle whose leaves became dried out and there remained three withered leaves at the top of the twig;77 (vii) an esrog that is perforated, even if its substance is lacking, and even if the hole is much larger than an isar and extends from side to side;78 (viii) an esrog whose fibrous substance has all decomposed from within;79 (ix) an esrog that is split in a manner that disqualifies it;80 (x) an esrog whose stem has been removed.78 Some authorities allow [an esrog or any other of the species] to be used on the later days if it is disqualified because it is not “beautiful,” e.g., an esrog whose pitom has been removed, or one that has eruptions, and the like. One may rely on their opinion in a pressing situation when no other specimens can be found. For as will be explained,81 there are those who follow the practice of reciting the blessing over specimens that have been disqualified for any reason, even on the first day. ‫ חוּץ ִמן ֲﬠָשָׂרה ְדָּב ִרים‬,‫ ֶשָׁכּל ַהְפּסוִּלין ָבּ ִראשׁוֹן ִמן ַהתּוָֹרה – ְפּסוִּלין ִבְּשָׁאר ַהָיִּמים ִמ ִדְּבֵרי סוְֹפ ִרים‬,‫יט ִנְמֵצאָת ָלֵמד‬ ‫ ְוֵאלּוּ ֵהם‬: 74,‫קיג‬.‫ ֲאָבל ל ֹא ִנְתַכֵּוּן ִלְג ֹזל‬,‫ ֵבּין ִמַדַּﬠת ַהְבָּﬠִלים ֵבּין ֶשָׁנַּטל ֶשׁלּ ֹא ִמַדַּﬠת ַהְבָּﬠִלים‬,‫א' ַהָשּׁאוּל‬ 75,‫קיד‬.‫ב' ַהנּוֵֹדר ֲהָנָאה ִמלּוָּלב וִּמיָניו‬ ‫ג' לוָּלב ֶשׁ ִנְּסַדּק ְבִּﬠ ְנָין ֶשִׁנְּפַסל‬. (‫ד' ֶנְחְלָקה ָﬠֶלה ָהֶﬠְליוֹן ָהֶאְמָצִﬠי )ֶשְׁשֵּׁני ְפּסוִּלים ֵאלּוּ ֵהן ֵמֲחַמת ֶחְסרוֹן ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן תרמ"הקטו‬. 76,‫קטז‬.‫ה' ִנְכְפּפוּ ֹרב ָראֵשׁי ֶהָﬠִלין ֶשַׁבּלּוָּלב‬ 77,‫קיז‬.‫ו' ֲהַדס ֶשָׁיְּבשׁוּ ָﬠָליו ְוִנְשֲׁארוּ בּוֹ ְשׁ ָשׁה ָﬠִלין ְכּמוִּשׁין ְבּר ֹאשׁ ַהָבּד‬ 78,‫קיח‬.‫ ַוֲאִפלּוּ הוּא ְמֻפָלּשׁ‬,‫ ַוֲאִפלּוּ ַה ְרֵבּה יוֵֹתר ִמְכִּאָסּר‬,‫ ֲאִפלּוּ ֵישׁ בּוֹ ֶחְסרוֹן‬,‫ז' ֶאְתרוֹג ֶשׁ ִנַּקּב‬ 79,‫קיט‬.‫ח' ִנמּוֹק ָכּל ְבָּשׂרוֹ ִמִבְּפ ִנים‬ 80,‫קכ‬.‫ט' ִנְסַדּק ְבִּﬠְנָין ֶשִׁנְּפַסל‬ 78,‫קכא‬.‫י' ִנַטּל ֻﬠְקצוֹ‬ ‫ ְוֵישׁ ִלְסֹמ‬.‫ ְכּגוֹן ִנְטָּלה ִפְּטָּמתוֹ ַוֲחָזִזית ְוַכיּוֵֹצא ָבֶּהם‬,‫ְוֵישׁ ַמְכִשׁי ִריןקכב ִבְּשָׁאר ַהָיִּמים ַאף ַהְפּסוּל ֵמֲחַמת ֶשֵׁאינוֹ ִהדּוּר‬ ‫קכג ֶשֲׁהֵרי ֵישׁ נוֲֹה ִגין ְלָבֵר ִבְּשַׁﬠת ַהְדָּחק ַﬠל ָכּל ַהְפּסוִּלין‬,‫ַﬠל ִדְּבֵריֶהם ִבְּשַׁﬠת ַה ְדָּחק ֶשִׁאי ֶאְפָשׁר ִלְמצ ֹא ִמי ִנים ֲאֵח ִרים‬ 81,‫קכה‬:‫ַאף ְבּיוֹם ִראשׁוֹןקכד ְכּמוֹ ֶשִׁיְּתָבֵּאר‬ 20 If mice [have nibbled at] an esrog, creating holes, [there is a difficulty in using it,] even on the later days. It is valid, for an esrog whose substance is lacking is 12/20/2020, 1:15 PM

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acceptable on the remaining days from the second day onward.82 Nevertheless, as an initial preference, it should not be used even on [those] days until one removes [the part] that the mice nibbled at, because it is disgusting.83 If, however, [an esrog] was disqualified because it was not “beautiful” — e.g., it was dried out or blotchy, which would invalidate it for all seven days — it cannot be made valid by cutting away the dried or blotchy parts, because their disqualification is inherent. Even as an initial preference, from the second day of the festival onward, it is permissible to cut away part of the esrog and eat it and fulfill one’s obligation with the remainder.84 [This may be done] even if the remainder is less than half the esrog, as long as it is the size of an egg.85 When does [the leniency to partake of the esrog] apply? When one stipulated before bein hashmashos86 of the first night of Yom-Tov that he was not foregoing the power and the right87 to use the esrog throughout the time of bein hashmashos on the second night. Thus, during bein hashmashos of the first night — which is the beginning of the onset of the festival — this esrog did not become set aside for the fulfillment of the mitzvah of esrog. [This is possible, since] with regard to the remainder of the festival, he stipulated that he would have the power and the right [to use the esrog] at the onset of the remaining days of the festival, i.e., from bein hashmashos of the second day. If, however, he did not explicitly stipulate that he was not distancing himself from [the esrog] during bein hashmashos, even though he stipulated that he would be permitted to make [personal] use of it from the second day onward, he is forbidden to partake of it from the second day onward. [The rationale is that] during bein hashmashos of the first night, which is the beginning of the onset of the festival, [the esrog] was set aside and designated for use in the mitzvah of the esrog throughout the seven days of the festival. [To explain:] During bein hashmashos of the first night he was forbidden to partake of the esrog, because it was set aside — to be used the next day in fulfillment of the mitzvah — in its entirety, for on the first day an esrog that is lacking substance is invalid. During bein hashmashos, which is the beginning of the onset of the festival, the entire esrog is thus muktzeh,88 and it is forbidden to partake of even the slightest part of it. Hence it is now set aside and forbidden in its entirety throughout the seven days of the festival, for the ordinary rule is that all seven days are like one long day in this regard, unless one made an explicit stipulation regarding the other days, as explained above. ‫ ֶשֲׁהֵרי ֶהָחֵסר הוּא ָכֵּשׁר ִבְּשָׁאר ַהָיִּמים ִמיּוֹם ֵשִׁני‬,‫ ַאף ַﬠל ִפּי ֶשׁהוּא ָכֵּשׁר ִבְּשָׁאר ַהָיִּמים‬,‫כ ֶאְתרוֹג ֶשִׁנְּקּבוּהוּ ַﬠְכָבּ ִרים‬ ‫ ִמשּׁוּם‬,‫ ִמָכּל ָמקוֹם ְלַכְתִּחָלּהקכז ל ֹא ִיְטֶּלנּוּ ַאף ִבְּשָׁאר ַהָיִּמים ַﬠד ֶשָׁיִּסיר ִנקּוּר ָהַﬠְכָבּ ִרים‬82,‫קכו‬, ‫ְוֵאיָל‬ 83,‫קכח‬.‫ִמאוּס‬ ‫ ְכּגוֹן ֶשָׁהָיה ָיֵבשׁ אוֹ ְמנָֻמּר ֶשָׁפּסוּל ָכּל ִשְׁבַﬠת ַהָיִּמים – ֵאין מוִֹﬠיל ְלַהְכִשׁירוֹ‬,‫ֲאָבל ִאם ָהָיה ְפּסוּלוֹ ֵמֲחַמת ֶשֵׁאינוֹ ִהדּוּר‬ ‫קכט‬.‫ הוִֹאיל וָּבא ִמֹכַּח ָפּסוּל‬,‫ַﬠל ְיֵדי ֶשַׁיְּחֹתּ ְוָיִסיר ְמקוֹם ַהְיֵבשׁוּת אוֹ ָמקוֹם ַהְמנָֻמּר‬ ‫ ַאף ַﬠל ִפּי ֶשׁהוּא‬84,‫ַוֲאִפלּוּ ְלַכְתִּחָלּה ֻמָתּר ִמיּוֹם ֵשׁ ִני ְוֵאיָל ַלְחֹתּ ִמן ָהֶאְתרוֹג ְוֶלֱאֹכל ְויוֵֹצא ְיֵדי חוָֹבתוֹ ְבַּהנּוָֹתרקל‬ 85,‫קלב‬.‫קלא וִּבְלַבד ֶשׁ ִיְּהֶיה בּוֹ ַכֵּבּיָצה‬,‫ִמעוּט ֶשׁל ָכּל ָהֶאְתרוֹג‬ ‫קלד ֶשֵׁאינוֹ בּוֵֹדל ֶאת ַﬠְצמוֹ ִמִלְּהיוֹת‬,‫ ֶשׁל ֵליל ִראשׁוֹן‬86‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשִׁהְתָנה ָﬠָליוקלג ֹקֶדם ֵבּין ַהְשָּׁמשׁוֹת‬

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‫קלה ְדּ ִנְמָצא ֶאְתרוֹג ֶזה ל ֹא ֻהְקָצה ְבֵּבין ַהְשָּׁמשׁוֹת ֶשׁל‬,‫ ְבָּהֶאְתרוֹג ָכּל ְשׁהוּת ֵבּין ַהְשָּׁמשׁוֹת ֶשׁל ֵליל ֵשִׁני‬87‫ֹכּחוֹ וְּזכוּתוֹ‬ ‫ ֶשֲׁהֵרי ִלְשָׁאר ְיֵמי ַהַחג ִהְתָנה ָﬠָליו ֶשְׁיֵּהא ֹכּחוֹ וְּזכוּתוֹ בּוֹ‬,‫ֵליל ִראשׁוֹןקלו ֶשׁהוּא ְתִּחַלּת ַהַחג ְלִמְצַות ְנִטיַלת ֶאְתרוֹג‬ ‫ִבְּתִחַלּת ְכּ ִניַסת ְשָׁאר ְיֵמי ַהַחג ְדַּה ְינוּ ֵבּין ַהְשָּׁמשׁוֹת ֶשׁל ֵליל ֵשִׁני‬. ‫ ַאף ַﬠל ִפּי ֶשִׁהְתָנה ָﬠָליו ֶשׁ ְיֵּהא ֻמָתּר‬,‫ֲאָבל ִאם ל ֹא ָאַמר ְבֵּפרוּשׁ ֶשֵׁאינוֹ בּוֵֹדל ֶאת ַﬠְצמוֹ ִמֶמּנּוּ ָכּל ְשׁהוּת ֵבּין ַהְשָּׁמשׁוֹת‬ ‫ ְדֵּכיָון ֶשְׁבֵּבין ַהְשָּׁמשׁוֹת ֶשׁל ֵליל ִראשׁוֹן‬, ‫ְלִהְסַתֵּפּק ִמֶמּנּוּקלז ִמיּוֹם ֵשׁ ִני ְוֵאיָל – ָאסוּר ְלִהְסַתֵּפּק ִמֶמּנּוּ ִמיּוֹם ֵשׁ ִני ְוֵאיָל‬ ‫ֶשׁהוּא ְתִּחַלּת ְכּ ִניַסת ַהַחג ָהָיה ֻמְקֶצה ְועוֵֹמד ְלִמְצַות ְנִטיַלת ֶאְתרוֹג ֶשׁל ָכּל ִשְׁבַﬠת ְיֵמי ַהַחג ֶשָׁהָיה ָאסוּר לוֹ ְלִהְסַתֵּפּק‬ ‫ ֶשֲׁהֵרי הוּא ֻכּלּוֹ ֻמְקֶצה ְלִמְצָותוֹ ָלֵצאת בּוֹ ְלָמָחר ְבּיוֹם ִראשׁוֹן ֶשֶׁהָחֵסר‬,‫ִמֶמּנּוּ ָכּל ְשׁהוּת ֵבּין ַהְשָּׁמשׁוֹת ֶשׁל ֵליל ִראשׁוֹן‬ ‫ ְוָאסוּר ְלִהְסַתֵּפּק ִמֶמּנּוּ ֲאִפלּוּ‬88‫קלח ְוֵכיָון ֶשֵׁבּין ַהְשָּׁמשׁוֹת ֶשׁהוּא ְתִּחַלּת ְכּ ִניַסת ַהַחג ָכּל ָהֶאְתרוֹג הוּא ֻמְקֶצה‬,‫ָפּסוּל בּוֹ‬ ,‫ ֶשָׁכּל ִשְׁבַﬠת ַהָיִּמים ֵהן ְכּיוֹם ֶאָחד ָאֹר ְלִﬠְנָין ֶזהקלט ִמן ַהְסָּתם‬,‫ַמֶשּׁהוּ – ֲהֵרי ֻכּלּוֹ ֻהְקָצה ְוֶנֱאַסר ְלָכל ִשְׁבַﬠת ְיֵמי ַהַחג‬ ‫ֶאָלּא ִאם ֵכּן ִהְתָנה ְבֵּפרוּשׁ ַﬠל ְשָׁאר ַהָיִּמים ְוַﬠל ֶדֶּר ֶשִׁנְּתָבֵּאר‬: 21 Whenever [we speak of] a factor disqualifying [one of the species] on the first day, but [not] from the second day onward, this relates to Eretz Yisrael, where the second day is Chol HaMoed. In the Diaspora, by contrast, where the first two days are [fully] celebrated as Yom-Tov, some authorities maintain that all the factors that disqualify [any of the species] on the first day according to Scriptural Law also disqualify it on the second by Rabbinic decree. [They argue that] since the Sages ordained the observance of the second day of Yom-Tov89 because of the doubt that it might be the first day, all the stringencies of the first day must be observed because of this doubt.90 Other authorities, however, maintain that [these stringencies need not be observed. Their rationale is that] we know which day is to be established as Rosh Chodesh,91 and we know that the second day is an ordinary weekday.92 We treat it as a holy day only in order that we should not demean the custom of our forefathers, who would sanctify the months based on the sighting [of the new moon],93 for in that era the matter did not depend on a knowledge of the calculations used in determining the months. We are commanded only not to demean the essence of the sanctity of the day, which is why we recite Kiddush over a cup [of wine] and recite the blessing Shehecheyanu on the second day of the festival just as on the first day. Nevertheless, [these latter authorities argue, this should not affect] matters that are not associated with the essence of the sanctity of the day, but are mitzvos that are observed on that [first] day alone, such as all the factors that disqualify [any of the Four Species] on the first day alone. If [the stringencies associated with this mitzvah] would not be observed on the second day, this would not be considered as demeaning the second day of the festival, for these mitzvos are not dependent on the essence of the sanctity of the day at all. [The rationale is that] the Torah did not make the mitzvah of taking the lulav dependent on the fact that [the first day] is celebrated as a festival, but on the fact that it is the first [of the seven days of the festival], as it is written,6 “And on the first day, you shall take for yourselves....” With regard to the halachah, [we follow the principle that] whenever there is a doubt whether a blessing is required, the lenient ruling prevails [and the blessing is not recited].23 Therefore, [if] on the second day of Yom-Tov [that is celebrated] in the Diaspora one has [Four Species] with factors that would disqualify them on the first day [of Yom-Tov], they should be taken without a blessing.94 Nevertheless, if possible, one should take a valid set of the lulav and the other species that belong to a friend [and these should be given to him] as a gift with the intent that it be returned, (out of deference to the first opinion which maintains that a borrowed lulav is invalid on the second day of Yom-Tov). One should recite the blessing over [the borrowed] lulav and then take his own (while reciting Hallel

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‫‪https://www.chabad.org/library/article_cdo/aid/3407338/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 649 - Factors that Disqualify Four Species - Tex...‬‬

‫‪together with the congregation).‬‬ ‫כא ָכּל ַהְפּסוִּלין ְבּיוֹם ִראשׁוֹן וְּכֵשׁ ִרים ִמיּוֹם ֵשׁ ִני ְוֵאיָל – ַה ְינוּ ְבֶּאֶרץ ִיְשָׂרֵאל ֶשׁיּוֹם ֵשׁ ִני הוּא ֹחל ַהמּוֵֹﬠד‪ .‬וְּבחוּץ‬ ‫ָלָאֶרץ ֶשׁעוִֹשׂין יוֹם טוֹב ְשֵׁני ָיִמיםקמ – ֵישׁ אוְֹמ ִריםקמא ֶשָׁכּל ַהְפּסוִּלין ַהנּוֲֹהִגין ָבּ ִראשׁוֹן ִמן ַהתּוָֹרה נוֲֹהִגין ְבּיוֹם טוֹב‬ ‫ֵשׁ ִני ִמִדְּבֵרי סוְֹפ ִרים‪ְ ,‬דֵּכיָון ֶשִׁתְּקּנוּ יוֹם טוֹב ֵשׁ ִני ‪ִ 89‬מְפֵּני ַהָסֵּפק ֶשָׁמּא הוּא יוֹם טוֹב ִראשׁוֹן ִאם ֵכּן ָצ ִרי ִל ְנֹהג בּוֹ‬ ‫ֵמֲחַמת ַהָסֵּפק ָכּל ַהֻחְמרוֹת ֶשׁל יוֹם טוֹב ָה ִראשׁוֹן‪.‬קמב‪90,‬‬ ‫ְוֵישׁ אוְֹמ ִריםקמג ֵכּיָון ֶשָׁאנוּ ְבִּקיִאים ִבְּקִביעוּת ַהֹחֶדשׁ‪ְ 91‬ויוְֹדִﬠין ָאנוּ ֶשַׁהֵשִּׁני הוּא ֹחל‪ְ 92,‬וֵאין ָאנוּ נוֲֹהִגין בּוֹ ֹקֶדשׁ‬ ‫ֶאָלּא ֶשׁלּ ֹא ְלַזְלֵזל ְבִּמ ְנַהג ֲאבוֵֹתינוּקמד ֶשָׁהיוּ ִבְּזַמן ֶשְׁמַּקְדִּשׁין ַﬠל ִפּי ָה ְרִאָיּה‪ֶ 93,‬שָׁאז ל ֹא ָהָיה ַהָדָּבר ָתּלוּי ִבּיִדיַﬠת‬ ‫ֶחְשׁבּוֹן ְקִביעוּת ֶהֳחָדִשׁים‪ְ ,‬וֵאין ָאנוּ ְמֻצ ִוּים ֶאָלּא ֶשׁלּ ֹא ְלַזְלֵזל ְבִּﬠַקּר ְקֻדַשּׁת ַהיּוֹם‪ ,‬וְּלִפיָכ ָאנוּ ְמַקְדִּשׁין ַﬠל ַהכּוֹס‬ ‫וְּמָב ְרִכין ְזַמן ְבּיוֹם טוֹב ֵשׁ ִני ְכּמוֹ ְבּיוֹם טוֹב ָה ִראשׁוֹן‪,‬קמה ֲאָבל ְדָּב ִרים ֶשֵׁאיָנן ֵמִﬠַקּר ְקֻדַשּׁת ַהיּוֹם ֶאָלּא ֶשֵׁהן ִמְצוֹת‬ ‫ַהנּוֲֹהגוֹת ְבּאוֹתוֹ ַהיּוֹם ִבְּלַבד‪ְ ,‬כּגוֹן ָכּל ַהְפּסוִּלין ְבּיוֹם טוֹב ָה ִראשׁוֹן ִבְּלַבד‪ְ ,‬וַאף ִאם ל ֹא ִתְּהֶייָנה ִמְצוֹת ַהָלּלוּ נוֲֹהגוֹת‬ ‫ְבּיוֹם טוֹב ֵשׁ ִני ֵאין ָכּאן ִזְלזוּל ְליוֹם טוֹב ַהֵשּׁ ִני ְכָּלל‪ֵ ,‬כּיָון ֶשֵׁאין ַהִמְּצוֹת ְתּלוּיוֹת ְבִּﬠָקּר ְקֻדַשּׁת ַהיּוֹם ְכָּלל‪ֶ ,‬שֲׁהֵרי ִמְצַות‬ ‫ְנִטיַלת לוָּלב ל ֹא ָתָּלה ַהָכּתוּב ִחיּוּבוֹ ֵמֲחַמת ֶשׁהוּא יוֹם טוֹב ֶאָלּא ֵמֲחַמת ֶשׁהוּא יוֹם ָה ִראשׁוֹן‪ֶ ,‬שֶׁנֱּאַמר‪" 6‬וְּלַקְחֶתּם ָלֶכם‬ ‫ַבּיּוֹם ָה ִראשׁוֹן"‪.‬קמו‬ ‫וְּלִﬠ ְנַין ֲהָלָכה – ְסֵפק ְבָּרכוֹת ְלָהֵקל‪ְ 23,‬לִפיָכ ָכּל ַהְפּסוִּלין ָבּ ִראשׁוֹן – ִנָטִּלין ְבּיוֹם טוֹב ֵשׁ ִני ֶשׁל ָגֻּליּוֹת ְבּל ֹא‬ ‫ְבָּרָכה‪.‬קמז‪ 94,‬וִּמָכּל ָמקוֹם‪ִ ,‬אם ֶאְפָשׁר ִיַקּח ֵמֲחֵברוֹ לוָּלב וִּמיָניו ְכֵּשׁ ִרים ְבַּמָתָּנה ַﬠל ְמָנת ְלַהֲחִזירקמח )ְכֵּדי ָלֹחשׁ‬ ‫ַלְסָּבָרא ָה ִראשׁוָֹנה ְדָּשׁאוּל ָפּסוּל ְבּיוֹם טוֹב ֵשׁ ִני( ִויָבֵר ָﬠָליו‪,‬קמט ְוַאַחר ָכּ ִיֹטּל ֶאת ֶשׁלּוֹקנ ) ְוי ֹאַמר בּוֹ ַהֵלּל ִﬠם‬ ‫‪ַ:‬הִצּבּוּרקנא(‬ ‫‪22 In a pressing situation, in which one cannot find valid specimens, one may recite‬‬ ‫‪a blessing over invalid specimens of these Four Species when the disqualifying‬‬ ‫‪factor in any of them is physically apparent, e.g., they are invalid because their‬‬ ‫‪substance is lacking or because they are not “beautiful.” [This applies] even on the‬‬ ‫‪first day.‬‬ ‫‪[The rationale is that] these disqualifying factors were not fully specified in the‬‬ ‫]‪Torah. For although, [for example,] the Torah describes [the tree of an esrog as‬‬ ‫‪“beautiful,” it does not specify what is considered “beautiful” and what is not.‬‬ ‫‪Instead, the Torah left the definition of these disqualifying factors to the Sages.‬‬ ‫‪They determined that when the situation is not pressing, one cannot fulfill his‬‬ ‫‪obligation [using such specimens] even after the fact — so that the Jewish people‬‬ ‫‪would be careful in their observance of the mitzvos and seek out valid specimens of‬‬ ‫‪the Four Species. In a pressing situation, since there is no alternative, a blessing‬‬ ‫‪may be recited on such invalid specimens, so that the concept of esrog95 should not‬‬ ‫‪be forgotten by the Jewish people.96‬‬ ‫כב ָכּל ַא ְרָבָּﬠה ִמי ִנים ַהְפּסוִּלין וְּפּסוָּלן ִנָכּר ְבּגוָּפן‪,‬קנב ְכּגוֹן ֶשְׁפּסוִּלין ֵמֲחַמת ֶחְסרוֹן אוֹ ֵמֲחַמת ִהדּוּר‪ִ ,‬אם הוּא ְשַׁﬠת‬ ‫ַהְדָּחק ֶשִׁאי ֶאְפָשׁר ִלְמצ ֹא ִמיִנין ֲאֵח ִרים ְכֵּשׁ ִרים – ֻמָתּר ְלָבֵר ַﬠל ִמי ִנים ַהְפּסוִּלים ֵאלּוּקנג ֲאִפלּוּ ַבּיּוֹם ָה ִראשׁוֹן‪,‬קנד‬ ‫ְלִפי ֶשָׁכּל ְפּסוִּלים ֵאלּוּ ל ֹא ִנְתָפּ ְרשׁוּ ֵהיֵטב ַבָּכּתוּב‪ַ ,‬אף ַﬠל ִפּי ֶשָׁכּתוּב ַבּתּוָֹרה "ָהָדר"‪ִ ,‬מָכּל ָמקוֹם ל ֹא ֵפֵּרשׁ ַהָכּתוּב ַמהוּ‬ ‫ָהָדר וַּמהוּ ֵאינוֹ ָהָדר‪ֶ ,‬אָלּא ָכּל ְפּסוִּלין ֵאלּוּ ְמָסָרן ַהָכּתוּב ַלֲחָכִמים‪,‬קנה ְוֵהם ָאְמרוּ ֶשׁלּ ֹא ִבְּשַׁﬠת ַהְדָּחק ֲאִפלּוּ ְבּ ִדיֲﬠַבד‬ ‫ל ֹא ָיָצא‪ְ ,‬כֵּדי ֶשׁ ִיְּהיוּ ִיְשָׂרֵאל ְזִהי ִרים ְבִּמְצווֹת ִויַחְזרוּ ַאַחר ִמי ִנים ַהְכֵּשׁ ִרים‪ֲ ,‬אָבל ִבְּשַׁﬠת ַהְדָּחק ֵכּיָון ֶשִׁאי ֶאְפָשׁר ְבִּﬠ ְנָין‬ ‫ַאֵחר – ְמָב ְרִכין ַﬠל ֵאלּוּ ַהְפּסוִּלין‪,‬קנו ֶשׁלּ ֹא ִתְּשַׁתַּכּח תּוַֹרת ֶאְתרוֹג‪ִ 95‬מִיְּשָׂרֵאל‪:‬קנז‪96,‬‬ ‫‪23 [Different rules apply with regard to] all the specimens that are disqualified‬‬ ‫‪because of [any of the following reasons]:‬‬ ‫‪they are not of the species required, e.g., a deviant myrtle97 or a tzaftzafah98 or an‬‬ ‫‪esrog produced by grafting;99‬‬ ‫‪(they are no longer called by their name, e.g., [a twig of myrtle or willow] that has‬‬ ‫‪lost most of its leaves;)100‬‬

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they lack the minimum size required, i.e., an esrog smaller than an egg,101 a lulav less than four handbreadths [long], or a myrtle or a willow twig that is less than three handbreadths [long];102 the mitzvah comes about through a transgression;103 the specimens had been associated with idolatrous worship;104 the esrog is not fit to be eaten.105 None of the above should be taken, even in a pressing situation, and even if no blessing is recited.106 This safeguard was ordained for fear that people might mistakenly think that such specimens, too, are valid and are being used for that reason. They might [then] mistakenly consider them valid even in a situation which is not pressing. When, by contrast, [one of the Four Species is] disqualified because it is lacking in substance or is not “beautiful,” everyone can see the blemish; the lack of beauty or of substance is overtly apparent. Everyone realizes that they are being considered acceptable only because of a pressing situation, as [indicated by the fact that] in other years people seek out specimens that are complete and “beautiful.” Some authorities differ with this approach entirely. Even in a pressing situation, they maintain that a blessing should not be recited even over specimens whose disqualification is a [visible] blemish. Instead, [they argue,] one should use them without reciting a blessing, merely as a remembrance, so that the concept of esrog should not be forgotten.107 In certain places, it is customary to follow the first [and more lenient] view. In these countries108 we follow the latter view with regard to all the disqualifying factors, except for a dried-out lulav and myrtle twigs. For if one would not be able to recite a blessing over [such species] in a pressing situation, a blessing would never be recited over the mitzvah of lulav, since fresh lulavim and myrtle twigs are not commonly found in these countries. ‫ )אוֹ‬99,‫ ְוֶאְתרוֹג ַהֻמּ ְרָכּבקנט‬98,‫ ְוַהַצְּפָצָּפהקנח‬97‫ ְכּגוֹן ֲהַדס שׁוֶֹטה‬,‫כג ֲאָבל ָכּל ַהְפּסוִּלין ֵמֲחַמת ֶשֵׁאיָנן ִמיָנן ְכָּלל‬ ‫קסא ְדַּה ְינוּ ֶאְתרוֹג ָפּחוּת‬,‫ אוֹ ֵמֲחַמת ֶשֵׁהן ֲחֵס ִרין ַהִשּׁעוּר‬,(100,‫ֵמֲחַמת ֶשֵׁאין ְשָׁמן ֲﬠֵליֶהם ְכּגוֹן ָנְשׁרוּ ֹרב ָﬠִליןקס‬ ‫ אוֹ ֵמֲחַמת ִמְצָוה ַהָבָּאה‬102,‫קסב‬,‫ ְולוָּלב ָפּחוּת ֵמַא ְרָבָּﬠה ְטָפִחים ַוֲהַדס ַוֲﬠָרָבה ָפּחוּת ִמְשּׁ ָשׁה ְטָפִחים‬101,‫ִמַכֵּבּיָצה‬ ‫ – ָכּל ֵאלּוּ ֵאין‬105,‫ אוֹ ֵמֲחַמת ֶשֵׁאין ָהֶאְתרוֹג ָראוּי ַלֲאִכיָלהקסה‬104,‫קסד‬,‫ אוֹ ֵמֲחַמת ֲﬠבוָֹדה ָזָרה‬103,‫קסג‬,‫ַבֲּﬠֵבָרה‬ ‫ ְגֵּזָרה ֶשָׁמּא ִיְטעוּ ְוי ֹאְמרוּ ֶשַׁגּם ִמיִנים ֵאלּוּ ְכֵּשׁ ִרים ֵהן וְּלָכ ֵהן ִנָטִּלין ְו ִיְטעוּ‬106,‫ִנָטִּלין ִבְּשַׁﬠת ַהְדָּחק ֲאִפלּוּ ְבּל ֹא ְבָּרָכה‬ ‫קסו ֲאָבל ְכֶּשַׁהְפּסוּל הוּא ֵמֲחַמת מוּם ֶשֵׁיּשׁ בּוֹ ֶחְסרוֹן ְבּגוּפוֹ אוֹ ֶשֵׁאינוֹ ָהָדר – ַהֹכּל‬.‫ְלַהְכִשׁיָר]ן[ ַאף ֶשׁלּ ֹא ִבְּשַׁﬠת ַהְדָּחק‬ ‫ ְוַהֹכּל יוְֹדִﬠים ֶשֵׁאין ַמְכִשׁי ִרין אוָֹתם ֶאָלּא ְלִפי ֶשִׁהיא‬,‫ ֶשֶׁהָהדוּר ְוַהֶחְסרוֹן הוּא ָדָּבר ִנ ְרֶאה ָלֵﬠיַנ ִים‬,‫רוִֹאים ֶאת ַהמּוּם‬ ‫קסז‬.‫ ֶשֲׁהֵרי ִבְּשָׁאר ָכּל ַהָשּׁ ִנים ַמֲחִזי ִרין ַאַחר ְשֵׁלִמים ַוֲהדוּ ִרים‬,‫ְשַׁﬠת ַהְדָּחק‬ ‫ ֶאָלּא נוְֹטִלין אוָֹתן‬,‫ ְדַּאף ַהְפּסוִּלין ֵמֲחַמת מוּם – ֵאין ְמָב ְרִכין ֲﬠֵליֶהם ְלֵﬠת ַהְדָּחק‬,‫ְוֵישׁ חוְֹלִקיןקסח ַﬠל ָכּל ֶזה ְואוְֹמ ִרים‬ 107.‫ ֶשׁלּ ֹא ִתְּשַׁתַּכּח תּוַֹרת ֶאְתרוֹג‬,‫ְבּל ֹא ְבָּרָכה ְלִזָכּרוֹן ְבָּﬠְלָמא‬ ‫ חוּץ ִמן‬,‫ נוֲֹהִגין ְבָּכל ַהְפּסוִּלין ַכְּסָּבָרא ָהַאֲחרוָֹנה‬108‫ וְּבֵאלּוּ ַהְמִּדינוֹת‬.‫ְוֵישׁ ְמקוֹמוֹתקסט ֶשׁנּוֲֹהִגין ַכְּסָּבָרא ָה ִראשׁוָֹנה‬ ,‫לוָּלב ַוֲהַדס ַה ְיֵבִשׁיםקע ֶשִׁאם ל ֹא ָהיוּ ְמָב ְרִכין ֲﬠֵליֶהם ִבְּשַׁﬠת ַהְדָּחק – ַﬠל ָהֹרב ל ֹא ָהיוּ ְמָב ְרִכין ְכָּלל ַﬠל ִמְצַות לוָּלב‬ ‫קעא‬:‫ֶשֵׁאין לוָּלִבין ַלִחין ְוֵאין ֲהַדִסּים ַלִחים ְמצוּ ִיים ִבְּמִדינוֹת ֵאלּוּ‬ 24 It is customary in these countries to recite a blessing over dried-out lulavim and myrtle twigs even when there are other fresh ones available in the town. The

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Shulchan Aruch: Chapter 649 - Factors that Disqualify Four Species - Tex...

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rationale for this custom is that even those that are called fresh are not entirely fresh, but are merely somewhat moist. Thus those that are called fresh are very similar to those that are dried out. By contrast, wherever there are specimens that are actually fresh,109 one should not recite a blessing on dried-out specimens, even if they are not entirely dried out but are somewhat moist. If one transgressed and recited a blessing on such specimens, it could be argued that one must recite a blessing again over fresh ones. After all, [the Sages] granted license to recite a blessing over dried-out species only in a pressing situation, and when the situation is not pressing, one cannot fulfill his obligation [with dried-out specimens] even after the fact. Here, since the blessing could have been recited over fresh specimens, this individual did not fulfill his obligation when he used dried-out ones. Nevertheless, since the dried-out specimens were not entirely dried out, it may be said that he fulfilled his obligation after the fact. Therefore, he should use the fresh specimens without reciting a blessing. If, by contrast, one recited a blessing over specimens that are entirely dried-out in a place in which fresh specimens are available, he did not fulfill his obligation and he must recite a second blessing over the fresh species. ,‫קעב ְוַטַﬠם ַהִמּ ְנָהג הוּא‬.‫כד ְונוֲֹהִגין ִבְּמִדינוֹת ֵאלּוּ ְלָבֵר ַﬠל לוָּלב ַוֲהַדס ְיֵבִשׁים ַאף ְבָּמקוֹם ֶשֵׁיּשׁ ֲאֵח ִרים ַלִחים ָבִּﬠיר‬ .‫ ְוִאם ֵכּן ַהַלִּחין ְוַה ְיֵבִשׁין ֵהן דּוִֹמין ִכְּמַﬠט ֶזה ָלֶזה‬,‫ ַרק ֶשֵׁיּשׁ ָבֶּהם ִמעוּט ַלחוּת‬,‫ִמשּׁוּם ֶשַׁגּם ַהַלִּחים ֵאיָנן ַלִחים ְגּמוּ ִרים‬ .‫ ֲאִפלּוּ ֵאיָנן ְיֵבִשׁין ְגּמוּ ִרים ַרק ֵישׁ ָבֶּהם ִמעוּט ַלחוּת‬,‫ – ֵאין ְלָבֵר ַﬠל ַה ְיֵבִשׁין‬109‫ֲאָבל ְבָּמקוֹם ֶשֵׁיּשׁ ַלִחין ְגּמוּ ִרין‬ ‫ ֶשֲׁהֵרי ל ֹא ִהִתּירוּ ְלָבֵר ַﬠל ַהָיֵּבשׁ ֶאָלּא‬,‫ְוִאם ָﬠַבר וֵּבַר ֲﬠֵליֶהם – ֵישׁ ְלִהְסַתֵּפּק ְולוַֹמר ְדָּצ ִרי ַלֲח ֹזר וְּלָבֵר ַﬠל ַהַלִּחין‬ ‫ ְוָכאן ֶשָׁהָיה ֶאְפָשׁר ְלָבֵר ַﬠל ַהַלִּחין ִאם ֵכּן ל ֹא ָיָצא ְיֵדי‬,‫ִבְּשַׁﬠת ַהְדָּחק ֲאָבל ֶשׁלּ ֹא ִבְּשַׁﬠת ַהְדָּחק ֲאִפלּוּ ְבִּדיֲﬠַבד ל ֹא ָיָצא‬ ‫ ְוָלֵכן ִיֹטּל ֶאת ַהַלִּחין‬,‫ וִּמָכּל ָמקוֹם ֵכּיָון ֶשַׁה ְיֵבִשׁים ֵאיָנן ְיֵבִשׁים ְגּמוּ ִרים – ֶאְפָשׁר לוַֹמר ְדָּיָצא ְבִּדיֲﬠַבד‬,‫חוָֹבתוֹ ִבּיֵבִשׁים‬ ‫ ְוָצ ִרי ַלֲח ֹזר‬,‫קעג ֲאָבל ִאם ֵבַּר ַﬠל ַהְיֵבִשׁים ְגּמוּ ִרים ִבְּמקוֹם ֶשֵׁיּשׁ ַלִחין ְגּמוּ ִרין – ל ֹא ָיָצא ְיֵדי חוָֹבתוֹ‬.‫ְבּל ֹא ְבָּרָכה‬ ‫קעד‬:‫וְּלָבֵר ַﬠל ַהַלִּחין‬

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Shulchan Aruch: Chapter 650 - Required Measure of Myrtle and Willow...

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Shulchan Aruch: Chapter 650 - Required Measure of Myrtle and Willow Twigs By Rabbi Schneur Zalman of Liadi

SECTION 650 The Required Measure of the Myrtle and Willow Twigs. (1–2) ‫סימן תרנ ִשׁעוּר ֲהַדס ַוֲﬠָרָבה וּבוֹ ב' ְסִﬠיִפים‬: 1 The minimum length that is required for the myrtle and willow twigs is three handbreadths,1 i.e., 12 thumbbreadths.2 The shidrah (the spine)3 of the lulav may not be shorter than four handbreadths, so that the spine will extend [at least] a handbreadth above the myrtle and willow twigs, enabling [the lulav] to be shaken, for what is shaken is this handbreadth that extends beyond the bound set.4 (The three species together are called “the bound set.”5) This handbreadth must be part of the actual spine, without including the long leaves that continue upward beyond the spine. Some authorities maintain that [it is sufficient that] these handbreadths be small, three-and-a-third thumbreadths each.6 Thus [the length of the myrtle and willow twigs] need not be more than ten thumbbreadths, and [the minimum length of] the lulav, thirteen-and-a-third thumbbreadths. This view may be relied upon in a pressing situation. Similarly after the event, if one already recited the blessing on a bound set [of the three species] that is only of the above length, he has discharged his obligation, and is not required to recite a blessing again. He should, however, take in hand valid [twigs of the desired length, though] without reciting a blessing.7 ‫ ֶשׁל ַהלּוָּלב – ֵאין‬3‫ ְוִשְׁדרוֹ‬2,‫ב‬,‫ ֶשֵׁהם י"ב גּוָּדִלין‬1,‫א ִשׁעוּר ֹאֶר ַבֵּדּי ֲהַדס ַוֲﬠָרָבה – ֵאין ָפּחוֹת ִמְשּׁ ָשׁה ְטָפִחיםא‬ ‫ג ֶשֶׁטַּפח ֶזה ַהיּוֵֹצא‬,‫ ְכֵּדי ֶשׁ ִיְּהֶיה ִשְׁדרוֹ ֶשׁל לוָּלב יוֵֹצא ְלַמְﬠָלה ֵמַהֲהַדס ַוֲﬠָרָבה ֶטַפח ְכֵּדי ִנְﬠנוַּﬠ‬,‫ָפּחוֹת ֵמַא ְרָבָּﬠה ְטָפִחים‬ ‫ה ְוֶטַפח ֶזה ָצ ִרי ֶשׁ ְיֵּהא ֵמַהִשְּׁדָרה‬,‫( הוּא ַהְמַנֲﬠֵנַﬠ‬5,‫ )ֵפּרוּשׁ ְשׁ ָשׁה ִמי ִנים ֵאלּוּ ְבַּיַחד ִנְקָרא ֲאֻגָדּהד‬4‫ְלַמְﬠָלה ֵמָהֲאֻגָדּה‬ ‫ו‬.‫ ְלַבד ִמן ֶהָﬠִלין ָהֲאֻרִכּים ַהיּוְֹצִאים ְלַמְﬠָלה ְלַאַחר ֶשָׁכְּלָתה ַהִשְּׁדָרה‬,‫ַﬠְצָמהּ‬ ‫ ְו ִנְמָצא ֶשְׁשּׁ ָשׁה ְטָפִחים ֵאין ָבֶּהם‬6,‫ְוֵישׁ אוְֹמ ִריםז ֶשְׁטָּפִחים ֵאלּוּ ֵהן ְקַט ִנּים ֶשֵׁאין ְבָּכל ֶטַפח ַרק ְשׁ ָשׁה גּוָּדִלין וְּשִׁלישׁ‬ ‫ט ְוֵכן ְבִּדיֲﬠַבד ֶשְׁכָּבר ֵבַּר ַﬠל‬.‫ח ְוֵישׁ ִלְסֹמ ַﬠל ִדְּבֵריֶהם ִבְּשַׁﬠת ַהְדָּחק‬.‫ ְוַהלּוָּלב י"ג גּוָּדִלין וְּשִׁלישׁ‬,‫ַרק ֲﬠָשָׂרה גּוָּדִלין‬ 7:‫ ֶאָלּא ִיֹטּל ִמי ִנים ְכֵּשׁ ִרים ְבּל ֹא ְבָּרָכה‬, ‫ ְוֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬,‫ֲאֻגָדּה ֶשֵׁאין ָבּהּ ַרק ְכִּשׁעוּר ֶזה – ָיָצא‬ 2 There is no upper limit to the length [of the myrtle and willow twigs]. One may add beyond their minimum length as much as he desires, provided that the spine of the lulav continues upward [at least] a handbreadth beyond the bound set [of the three species], to enable [the lulav] to be shaken.8 ‫י וִּבְלַבד ֶשׁ ְיֵּהא‬,‫ ֶשִׁאם רוֶֹצה ְלהוִֹסיף ַﬠל ִשׁעוָּרן – ָה ְרשׁוּת ְבָּידוֹ ְלהוִֹסיף ַכָּמּה ֶשׁ ִיּ ְרֶצה‬,‫ב ְלַמְﬠָלה – ֵאין ָלֶהם ִשׁעוּר‬ 8,‫יא‬:‫ִשְׁדרוֹ ֶשׁל לוָּלב יוֵֹצא ְלַמְﬠָלה ֵמָהֲאֻגָדּה ֶטַפח ְכֵּדי ִנְﬠנוּעוֹ‬

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Shulchan Aruch: Chapter 650 - Required Measure of Myrtle and Willow...

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Fig. 31: The lower ends of the myrtle and willow twigs have been clipped to size (see sec. 650:2).

12/20/2020, 1:16 PM

Shulchan Aruch: Chapter 651 - Law[s] Relating to Taking of Lulav and ...

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https://www.chabad.org/library/article_cdo/aid/3407342/jewish/Shulcha...

Shulchan Aruch: Chapter 651 - Law[s] Relating to Taking of Lulav and Blessing Recited By Rabbi Schneur Zalman of Liadi

SECTION 651 Law[s] Relating to the Taking of the Lulav and the Blessing Recited. (1–17) ‫סימן תרנא ִדּין ְנִטיַלת לוָּלב וִּב ְרָכתוֹ וּבוֹ י"ז ְסִﬠיִפים‬: 1 The mitzvah involving these Four Species is for every Jew1 to take an esrog in one hand, and in his other hand to take one lulav, two willow twigs, and three myrtle twigs.2 In a pressing situation, when it is impossible to find three myrtle twigs, one may fulfill his obligation with one [myrtle] twig,3 even if its tip has been snipped off. (See sec. 646[:11].) If one took these three species together with the esrog in the same hand, he has not fulfilled his obligation, because after [the verse in question4] speaks of “the fruit of a beautiful tree,” it proceeds to speak of “fronds of a date-palm,” but without including the prefix vav; i.e., ‫( ַכֹּפּת‬kapos — “fronds”) instead of ‫( ְוַכֹפּת‬vechapos — “and fronds”). [This implies a lack of conjunction.] In contrast, when the myrtle and willow twigs are added to the list, that prefix appears. From this one can infer that the esrog must be alone, not bound together with the lulav and the other species — [unlike] the myrtle and willow twigs, which the verse introduces by the prefix of a vav, implying that they should be joined to the previous subject, [namely, the lulav]. For this reason, they may be bound together with it. (Indeed, this is the optimum manner of performing the mitzvah, as will be explained.5) Some authorities differ with [the above conclusion] and maintain that the Torah only excluded the actual binding of the esrog together with the lulav and the other species in one bound set. As long as they are not actually tied together in one bound set, there is no objection to holding them [together] in one hand and [by doing so] one has fulfilled the mitzvah according to Scriptural Law. With regard to the halachah, since a Scriptural mitzvah is involved, one should be stringent. [Even] if one recited the blessing and then held the two in one hand, one should take them again in separate hands. A second blessing should not, however, be recited, for whenever there is a doubt whether a blessing is required, the lenient ruling prevails [and the blessing is not recited],6 since it is possible that he fulfilled his obligation with the first blessing. ‫ ֶאְתרוֹג ֶאָחד ְבָּידוֹ ַאַחת וְּבָידוֹ ַהֵשִּׁניתג ִיֹטּל‬1,‫ ֶשׁ ִיֹּטּל ָכּל ֶאָחד ְוֶאָחד ִמִיְּשָׂרֵאלב‬,‫א ִמְצַותא ַא ְרָבָּﬠה ִמיִנים ַהָלּלוּ הוּא‬ 2,‫ד‬.‫לוָּלב ֶאָחד וְּשֵׁני ַבֵּדּי ֲﬠָרָבה וְּשׁ ָשׁה ַבֵּדּי ֲהַדס‬ ‫ ֲאִפלּוּ ִנְקַטם ר ֹאשׁוֹז )ַﬠֵיּן ִסיָמן‬3,‫ו‬,‫וִּבְשַׁﬠת ַהְדָּחקה ֶשִׁאי ֶאְפָשׁר ִלְמצ ֹא ְשׁ ָשׁה ַבֵּדּי ֲהַדס – יוֵֹצא ְיֵדי חוָֹבתוֹ ְבַּבד ֶאָחד‬ (‫תרמ"וח‬.

12/20/2020, 1:16 PM

Shulchan Aruch: Chapter 651 - Law[s] Relating to Taking of Lulav and ...

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https://www.chabad.org/library/article_cdo/aid/3407342/jewish/Shulcha...

"‫ "ְפּ ִרי ֵﬠץ ָהָדר‬4 ‫ט ֶשֲׁהֵרי ַאֲחֵרי ֶשֶׁנֱּאַמר‬,‫ְוִאם ָנַטל ְשׁ ָשׁה ִמי ִנים ֵאלּוּ ִﬠם ָהֶאְתרוֹג ְבָּידוֹ ָהַאַחת – ל ֹא ָיָצא ְיֵדי חוָֹבתוֹ‬ ‫ ִמָכּאן ַאָתּה ָלֵמד‬,"'‫ ְכּלוַֹמר ֶשׁלּ ֹא ֶנֱאַמר " ְוַכֹפּת" ְכּמוֹ ֶשֶׁנֱּאַמר "ַוֲﬠַנף וגו' ְוַﬠ ְרֵבי וגו‬,‫ֶנֱאַמר "ַכֹּפּת ְתָּמ ִרים" ְבּל ֹא וא"ו‬ ‫ ְול ֹא ִיְהֶיה ַבֲּאֻגָדּה ַאַחת ִﬠם ַהלּוָּלב ִﬠם ִמיָניו ְכּמוֹ ַהֲהַדס ַוֲﬠָרָבה ֶשׁ ִנְּכַתּב ָבֶּהן‬,‫ֶשָׁהֶאְתרוֹג הוּא ָצ ִרי ִלְהיוֹת ִבְּפֵני ַﬠְצמוֹ‬ ‫ וְּלָכ ֻמָתּר ְלָא ְגָדן ִﬠם ַהלּוָּלבי ) ְוַאְדַּרָבּה ִמְצָוה ִמן ַהֻמְּבָחר הוּא ְלָאְגָדן ְכּמוֹ‬,‫וא"ו ַהמּוִֹסיף ַﬠל ִﬠ ְנָין ִראשׁוֹן‬ (5,‫ֶשׁ ִיְּתָבֵּאריא‬. ,‫ ֶשׁלּ ֹא ִמֵﬠט ַהָכּתוּב ֶאָלּא ֶשׁלּ ֹא ְיֵהא ָהֶאְתרוֹג ֶנֱאָגד ִﬠם ַהלּוָּלב וִּמיָניו ַבֲּאֻגָדּה ַאַחת ַמָמּשׁ‬,‫ְוֵישׁ חוְֹלִקיןיב ַﬠל ֶזה ְואוְֹמ ִרים‬ ‫ ְויוֵֹצא ְיֵדי חוָֹבתוֹ ִמן ַהתּוָֹרה‬,‫ֲאָבל ָכּל ֶשֵׁאינוֹ אוֹ ְגדוֹ ַמָמּשׁ ַבֲּאֻגָדּה ַאַחת ַאף ַﬠל ִפּי ֶשׁנּוְֹטָלן ְבָּידוֹ ַאַחת – ֵאין ְבָּכ ְכּלוּם‬. ‫יג‬,‫ ְוִאם ֵבַּר ְוָנַטל ְשֵׁניֶהם ְבָּידוֹ ַאַחת – ַיֲח ֹזר ְו ִיְטֵּלם ִבְּשֵׁתּי ָיָדיו ְבּל ֹא ְבָּרָכה‬,‫וְּלִﬠ ְנַין ֲהָלָכה – ֵישׁ ְלַהְחִמיר ְבֶּשׁל תּוָֹרה‬ ‫ ְוֶשָׁמּא ָיָצא ַבְּבָּרָכה ָה ִראשׁוָֹנה‬6,‫ִדְּסֵפק ְבָּרכוֹת ְלָהֵקל‬: 2 The choicest way of performing the mitzvah is to tie the lulav together with the myrtle and willow twigs in one bound set,7 to make them beautiful, for it is written,8 “This is my G-d and I will glorify Him.” [And the Sages interpret this to mean:] “[Perform] the mitzvos before Him in a beautiful manner.”9 – "‫ "ֶזה ֵאִלי ְוַא ְנֵוהוּ‬8,‫טז ֶשֶׁנֱּאַמריז‬,‫ ִמשּׁוּם נוֹי‬7‫ב וִּמְצָוהיד ִמן ַהֻמְּבָחרטו ֶלֱאֹגד ַהלּוָּלב ִﬠם ַהֲהַדס ַוֲﬠָרָבה ַבֲּאֻגָדּה ַאַחת‬ 9,‫יח‬:‫ִהְתָנֵאה ְלָפָניו ְבִּמְצווֹת‬ 3 One may bind [the three species] together even with a thread or cord, even though it comes from a different species, not from one of the species used for the lulav.10 Though one will then be holding five species in his hand, he is not considered to have transgressed the commandment against adding [to the mitzvos].11 [The rationale is] that the binding is not an essential element of the mitzvah; it only beautifies the mitzvah. And the Torah only forbade making additions to the essential elements of the mitzvah. ‫ ַוֲהֵרי ֵישׁ‬10,‫יט ַאף ַﬠל ִפּי ֶשׁחוּט ָהאוֵֹגד הוּא ִמין ַאֵחר ְוֵאינוֹ ִמִמּי ִנים ֶשַׁבּלּוָּלב‬,‫ג וֻּמָתּר ְלָא ְגדוֹ ֲאִפלּוּ ְבּחוּט וִּבְמִשׁיָחה‬ ‫ ֵכּיָון ֶשָׁהִאגּוּד ֵאינוֹ ֵמִﬠַקּר ַהִמְּצָוהכ ֶאָלּא‬11,"‫ָכּאן ְבָּידוֹ ֲחִמָשּׁה ִמי ִנים – ַאף ַﬠל ִפּי ֵכן ֵאינוֹ עוֵֹבר ִמשּׁוּם "ַבּל תּוִֹסיף‬ ‫כב‬:‫כא ְול ֹא ִהְזִהיָרה תּוָֹרה ֶאָלּא ֶשׁלּ ֹא ְלהוִֹסיף ְבִּﬠַקּר ַהִמְּצָוה‬,‫הוּא ִהדּוּר ַלִמְּצָוה‬ 4 [Even if the three species are held together by a binder of a different substance,] it is permitted to clasp [that part of] the lulav when holding it to fulfill the mitzvah. Though the binder intervenes between one’s hand and the lulav with its species, this is of no consequence, because the binder [merely] glorifies and beautifies the mitzvah. And whenever something serves to enhance [the mitzvah], it is not considered an intervening substance.12 It is considered subordinate to the lulav and its species and thus it is considered as if it were actually part of the lulav and its species. ‫ ְוַאף ַﬠל ִפּי ֶשָׁהָאגוּד חוֵֹצץ ֵבּין ָידוֹ‬,‫ד וֻּמָתּר ֶלֱאֹחז ֶאת ַהלּוָּלב ְבָּידוֹ ַבָּמּקוֹם ָהָאגוּד ְבָּשָׁﬠה ֶשׁאוֲֹחזוֹ ָלֵצאת בּוֹ ְיֵדי חוָֹבתוֹ‬ ‫ ִמְפֵּני‬12,‫כג‬,‫ ְוָכל ֶשׁהוּא ְלנוֹי – ֵאינוֹ חוֵֹצץ‬,‫ ֵכּיָון ֶשָׁהָאגוּד הוּא ְלנוֹי וְּלִהדּוּר ִמְצָוה‬,‫ַללּוָּלב וִּמיָניו – ֵאין ְבָּכ ְכּלוּם‬ ‫כד‬:‫ וְּכִאלּוּ הוּא ִמגּוּף ַהלּוָּלב וִּמיָניו‬,‫ֶשׁהוּא ָבֵּטל ְלַגֵבּי ַהלּוָּלב וִּמיָניו‬ 5 Even if some of the leaves of the lulav, myrtle, or willow fell off and remained [lodged] within the binder and thus intervene between [one’s] hand and the lulav, this is of no consequence.13 [The rationale is that] the intervening substance comes from the same species as those used with the lulav, and14 a substance of one type is never considered as an intervention relative to a substance of the same type.15 If, however, a substance that does not come from these species intervened between them and [one’s] hand while one was taking hold of the lulav, he has not fulfilled

12/20/2020, 1:16 PM

Shulchan Aruch: Chapter 651 - Law[s] Relating to Taking of Lulav and ...

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his obligation by taking the lulav.16 For this reason, one must be very careful to [first] remove the cord that is usually tied around myrtle twigs when they are brought from a distant place. The myrtle twigs may be bound together with lulav leaves or thin willow twigs.17 Since the substance used as a binder is one of the species [of the lulav], it is not considered an intervention. ‫ ְבִּﬠ ְנָין ֶשָׁﬠִלין ַהָלּלוּ חוְֹצִצין‬,‫ה ַוֲאִפלּוּ ִאם ָנְשׁרוּ ֵמֲﬠֵלי ַהלּוָּלב אוֹ ֵמֲﬠֵלי ַהֲהַדס ַוֲﬠָרָבה ְו ִנְשֲׁארוּ ֶהָﬠִלין ְבּתוֹ ָהָאגוּד‬ ‫ וִּמין ְבִּמינוֹ – ֵאינוֹ‬14,‫ ֵכּיָון ֶשָׁדָּבר ַהחוֵֹצץ הוּא ִמִמּי ִנים ֶשַׁבּלּוָּלב‬13,‫וַמְפִסיִקיןכה ֵבּין ָידוֹ ַללּוָּלבכו – ֵאין ְבָּכ ְכּלוּם‬ ‫ ֲאָבל ִאם ָדָּבר ֶשֵׁאינוֹ ִמִמּיִנים ַהָלּלוּ ַמְפִסיק ֵבּיֵניֶהם ְלָידוֹכח ִבְּשַׁﬠת ְנִטיָלה – ל ֹא ָיָצא ְיֵדי חוָֹבתוֹ ִבּ ְנִטיָלה‬15,‫כז‬.‫חוֵֹצץ‬ ‫כט‬.‫ ְלָכ ָצ ִרי ִלָזֵּהר ְמֹאד ְלָהִסיר ַהחוּט ֶשָׁרִגיל ִלְהיוֹת ָכּרוּ ְסִביב ַהֲהַדס ְכֶּשְׁמִּביִאין אוָֹתן ִמֶמּ ְרַחִקּים‬16,‫זוֹ‬ ‫ ֵכּיָון ֶשַׁהֶכֶּר הוּא ִמִמּיִנים ֶשַׁבּלּוָּלב – ֵאינוֹ חוֵֹצץ‬17,‫לא‬,‫ֲאָבל ֻמָתּר ִלְכֹר ַהֲהַדס ַבֲּﬠֵלי ַהלּוָּלבל אוֹ ַבֲּﬠֵצי ֲﬠָרָבה ַדִּקּים‬: 6 There are those who follow the custom of binding [the lulav] in the following manner: They wind a binder18 around these three species until they are held tightly together, and insert the tip of the binder into the ring that now encircles the three species. There are those who are stringent and tie both ends of the binder with two knots, one on top of the other. On Yom-Tov, when this cannot be done13 — for this would constitute a permanent knot19 that one never intends to untie — [the lulav and its two species] should be bound together with a slipknot; i.e., two loops are made, one on top of the other. (It is, however, forbidden to make a loop over a knot, since one never intends to untie it; see sec. 317[:3].) Alternatively, the tip of the binder should be tucked into the [newly-made] ring, as explained above. ‫ ְותוֲֹחִבין‬,‫ ְסִביבוֹת ְשׁ ָשׁה ִמי ִנים ֵאלּוּ ַﬠד ֶשׁ ִיְּהיוּ ְמֻהָדִּקין ֵהיֵטב‬18‫ ֶשׁכּוֹ ְרִכין‬,‫ו ֵישׁ נוֲֹהִגיםלב ַלֲﬠשׂוֹת ָהֶאֶגד ְבֶּדֶר ֶזה‬ ‫ ְוֵישׁ ַמְחִמי ִריםלג ְוקוְֹשׁ ִרים ְשֵׁני ָראֵשׁי ַהֶכֶּר ִבְּשֵׁני ְקָשׁ ִרים‬.‫ָראֵשׁי ַהֶכֶּר ְלתוֹ ִﬠגּוּל ַהָכּרוּ ְסִביב ְשׁ ָשׁה ִמי ִנים ֵאלּוּ‬ ‫ ֶשֵׁאינוֹ חוֵֹשׁשׁ ְלַהִתּירוֹ‬19‫ ֶשֲׁהֵרי הוּא ֶקֶשׁר ֶשׁל ְקָיָמא‬13,‫ וְּביוֹם טוֹבלד ֶשִׁאי ֶאְפָשׁר ְלָקְשָׁרן ְבִּﬠְנָין ֶזה‬,‫ֶזה ַﬠל ַגֵּבּי ֶזה‬ ‫לו ְדַּה ְינוּ ֶשׁעוִֹשׂין ְשֵׁתּי ֲﬠ ִניבוֹת זוֹ ַﬠל ַגֵּבּי זוֹ )ֲאָבל ָאסוּר ַלֲﬠשׂוֹת ֲﬠ ִניָבה ַﬠל ַגֵּבּי‬,‫עוָֹלִמיתלה – אוְֹגִדין אוֹתוֹ ַבֲּﬠ ִניָבה‬ ‫ אוֹ ֶשׁתּוֲֹחִבין ָראֵשׁי ַהֶכֶּר ְלתוֹ ִﬠגּוּל‬,([‫ ֵכּיָון ֶשֵׁאינוֹ חוֵֹשׁשׁ ְלַהִתּירוֹ עוָֹלִמית ַﬠֵיּן ִסיָמן )שמ"א( ]שי"זלז‬,‫ֶקֶשׁר‬ ‫ַהֶכֶּר לח ְכּמוֹ ֶשִׁנְּתָבֵּאר‬: 7 There are those whose custom is to raise the myrtle twigs slightly above the willow twigs in the binding, for an esoteric reason.20 20:‫ ִמַטַּﬠם ַהָיּדוַּﬠ ָלֶהם‬,‫ז ֵישׁ נוֲֹהִגיןלט ְלַהְגִבּיַהּ ַהֲהַדס ְבּתוֹ ָהִאגּוּד ְלַמְﬠָלה ִמן ָהֲﬠָרָבה ְמַﬠט‬ 8 Some are accustomed to bind the myrtle twigs on the right side of the lulav and the willow twigs on the left side, with the lulav in the center. ‫ח ֵישׁ נוֲֹהִגיןמ ֶלֱאֹגד ַהֲהַדס ִמיִמינוֹ ֶשׁל ַהלּוָּלב ְוָהֲﬠָרָבה ִבְּשׂמ ֹאלוֹ ְוַהלּוָּלב ָבֶּאְמַצע‬: 9 Others follow the custom of binding the three myrtle twigs21 as follows: one on the right of the lulav, i.e., to one’s right,22 one to his left, and one in the center, inclined towards the right.23 One of the willow twigs is placed to one’s right, and the other, to one’s left. ‫ ְוֶאָחד ִמְשּׂמ ֹאלוֹ ְוֶאָחד ָבֶּאְמַצע‬22,‫ ֶאָחד ִמיִמין ַהלּוָּלב ְדַּה ְינוּ ִמיִמין ָהָאָדםמב‬21‫ט ְוֵישׁ נוֲֹהִגיןמא ֶלֱאֹגד ְשׁ ָשׁה ֲהַדִסּים‬ ‫ וְּשֵׁתּי ָהֲﬠָרבוֹת ֶאָחד ִבּיִמינוֹ ְוֶאָחד ִבְּשׂמ ֹאלוֹ‬23,‫נוֶֹטה ְלַצד ָיִמין‬: 10 It is advisable to position the myrtle and willow twigs deep in the binding of the 12/20/2020, 1:16 PM

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lulav — i.e., they should be bound to the base of the lulav — so that when one takes the lulav in hand to fulfill the mitzvah, the myrtle and willow twigs will also be in his hands.24 (If one did not position [these twigs] near the base, and held the lulav alone, with the myrtle and willow twigs bound to it higher up, this is permitted. The fact that he does not hold [them] in his hand is of no consequence, for taking hold of one object by taking hold of another object [to which it is attached] is [still] considered “taking,” as will be explained.25) ‫ ְבִּﬠ ְנָין ֶשְׁכֶּשׁ ִיֹּטּל ַהלּוָּלב ְבָּידוֹ‬,‫ ְדַּה ְינוּ ֶשֶׁיֱּאֹגד אוָֹתם ְבַּתְחִתּית ַהלּוָּלב‬,‫י ְוטוֹב ְלַהְשִׁפּיל ַהֲהַדס ַוֲﬠָרָבה תּוֹ ֶאֶגד ַהלּוָּלב‬ ‫ ) ְוִאם ל ֹא ִהְשִׁפּיל ְוָנַטל ַהלּוָּלב ְלַבדּוֹ ְבָּידוֹ ְוַהֲהַדס ַוֲﬠָרָבה ֲאגוִּדין בּוֹ‬24,‫ְלֵשׁם ִמְצָוה ִיְהיוּ ְבָּיָדיו ַגּם ֵכּן ַהֲהַדס ַוֲﬠָרָבהמג‬ – ‫ ִדְּלִקיָחה ַﬠל ְיֵדי ָדָּבר ַאֵחר‬,‫ ַאף ַﬠל ִפּי ֶשֵׁאינוֹ נוֵֹטל ַהֲהַדס ְוָהֲﬠָרָבה ְבָּידוֹ – ֵאין ְבָּכ ְכּלוּם‬,‫ְלַמְﬠָלה – ֲהֵרי ֶזה ֻמָתּר‬ (25,‫ְשָׁמהּ ְלִקיָחה ְכּמוֹ ֶשִׁיְּתָבֵּארמד‬: 11 It is customary to make three bindings on the lulav [to recall] the three Patriarchs; i.e., in addition to the binding that holds the three species together, two additional bindings are made [above it] on the lulav itself, to bind the leaves to the spine.26 One must be very careful that the spine of the lulav extends [at least] a handbreadth above the upper binder so that it can be shaken, as explained in sec. 650[:2]. ‫מה ְדַּה ְינוּ ֶשִׁמְּלַּבד ָהֶאֶגד ֶשׁאוֵֹגד ְשׁ ָשׁה ִמיִנים ֵאלּוּ ְבַּיַחד‬,‫יא נוֲֹהִגין ַלֲﬠשׂוֹת ַבּלּוָּלב ָשׁ שׁ ֲאֻגדּוֹת ְכֶּנֶגד ְשׁ ָשׁה ָאבוֹת‬ ‫ ְוָצ ִרי ִלָזֵּהר ְמֹאד ֶשׁ ְיֵּהא ִשְׁדרוֹ ֶשׁל לוָּלב יוֵֹצא‬26,‫מו‬.‫עוִֹשׂין ַבּלּוָּלב ַﬠְצמוֹ עוֹד ְשֵׁתּי ֲאֻגדּוֹת ֶלֱאֹגד ֶהָﬠִלין ַבִּשְּׁדָרה‬ ‫מח‬:‫מז ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן תר"נ‬,‫ְלַמְﬠָלה ֵמֶאֶגד ָהֶﬠְליוֹן ֶטַפח ְכֵּדי ִנְﬠנוַּﬠ‬ 12 All these Four Species must be taken in the manner in which they grow naturally,27 i.e., with their tips pointing up and their stems below. If one turned them upside down while taking them, he did not fulfill the mitzvah.28 As to the esrog, even though as it hangs from the tree its stem is above [and its pitom hangs down], when the stem is [now] below, this is considered its natural pattern of growth.29 Great care must be taken with regard to myrtle twigs that are brought from distant places. As they are untied, one must check that they are [standing upright], because sometimes they [are packed with] the tip of one next to the stem of another, and sometimes the tips of the twigs are bent over. ‫נ ְוִאם‬.‫ ְדַּה ְינוּ ֶשְׁיֵּהא ָראֵשׁיֶהם ְלַמְﬠָלה ְוִﬠְקֵּריֶהם ְלַמָטּה‬27,‫מט‬,‫יב ָכּל ַא ְרָבָּﬠה ִמי ִנים ַהָלּלוּ ָצ ִרי ִלְטָּלן ֶדֶּר ְגִּדיָלָתן‬ ,‫ ְוָהֶאְתרוֹג ַאף ַﬠל ִפּי ֶשׁהוּא ָתּלוּי ָבִּאיָלן ֻﬠְקצוֹ ְלַמְﬠָלה‬28,‫נא‬.‫ֲהָפָכן ְבָּשָׁﬠה ֶשׁ ְנָּטָלן – ל ֹא ָיָצא ְיֵדי חוָֹבתוֹ ִבּ ְנִטיָלה זוֹ‬ ‫ ְוָצ ִרי ִלָזֵּהר ְמֹאד ַבֲּהַדס ֶשָׁבּא ִמֶמּ ְרַחִקּים ְלַהִתּיר ֲאֻגָדּתוֹ ְוִל ְראוֹת‬29,‫נב‬,‫ִמָכּל ָמקוֹם ֶדֶּר ְגִּדיָלתוֹ ִנְקָרא ֻﬠְקצוֹ ְלַמָטּה‬ ‫נג‬:‫ ְוַגם ִלְפָﬠִמים כּוְֹפִפין ָראֵשׁי ַהַבִּדּין‬,‫ ְדִּלְפָﬠִמים נוְֹת ִנים ר ֹאשׁוֹ ֶשׁל ַבּד ֶזה ְבַּצד ִﬠָקּרוֹ ֶשׁל ַבּד ֶזה‬,‫ִאם ֻמָנּח ְכִּתקּוּנוֹ‬ 13 The lulav and its [two attached] species should be held in one’s right hand and the esrog in one’s left,13 because the lulav has three [components of the] mitzvah and the esrog, only one. If one reversed this order, he has fulfilled his obligation. Nevertheless, it is proper to take the species anew in the manner mandated, without reciting a blessing. Even if one already fulfilled his obligation to take the lulav, but seeks to take it again for the sake of the mitzvah,30 e.g., as is done when reciting the hymns of 12/20/2020, 1:16 PM

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Hoshaanos, the lulav should [likewise] be held in one’s right hand, and the esrog in one’s left.31 ‫ ְדַּה ְינוּ לוָּלב‬,‫ ְלִפי ֶשַׁהלּוָּלב ֵישׁ בּוֹ ָשׁ שׁ ִמְצוֹת‬13,‫נד‬,‫יג ָצ ִרי ִלֹטּל ַהלּוָּלב וִּמיָניו ְבָּידוֹ ַה ְיָמ ִנית ְוֶאְתרוֹג ְבָּידוֹ ַהְשָּׂמאִלית‬ ‫נו וִּמָכּל ָמקוֹם טוֹב ַלֲח ֹזר ְוִלֹטּל ְכִּדינוֹ ְבּל ֹא‬,‫נה ְוִאם ָהַפ – ָיָצא ְיֵדי חוָֹבתוֹ‬.‫ ְוָהֶאְתרוֹג הוּא ִמְצָוה ַאַחת‬,‫ֲהַדס ַוֲﬠָרָבה‬ ‫נז‬.‫ְבָּרָכה‬ ‫ ְכּגוֹן ִבְּשַׁﬠת ֲאִמיַרת "הוַֹשְׁﬠנוֹת" – ָצ ִרי‬30,‫ֲאִפלּוּ ִאם ְכָּבר ָיָצא ְיֵדי חוַֹבת ְנִטיָלה ְורוֶֹצה ַלֲח ֹזר ְוִלְטּלוֹ ְלֵשׁם ִמְצָוה‬ 31,‫נח‬:‫ִלֹטּל ַהלּוָּלב ְבָּיִמין ְוָהֶאְתרוֹג ִבְּשׂמ ֹאל‬ 14 A lefthanded person should take the lulav in the hand which is his “right” and which others call left, and he should take the esrog in the hand which is his “left” and which others call right. If he is ambidextrous, he should take the lulav is his right hand and the esrog in his left, as others do. ‫נט ֲאָבל ִמי‬.‫יד ִאֵטּר ָיד – נוֵֹטל ַהלּוָּלב ִבּיִמינוֹ ֶשׁהוּא ְשׂמ ֹאל ֶשׁל ָכּל ָאָדם ְוָהֶאְתרוֹג ִבְּשׂמ ֹאלוֹ ֶשׁהוּא ָיִמין ֶשׁל ָכּל ָאָדם‬ ‫ס‬:‫ֶשׁהוּא שׁוֵֹלט ִבְּשֵׁתּי ָיָדיו – נוֵֹטל ַהלּוָּלב ִבּיִמינוֹ ְוָהֶאְתרוֹג ִבְּשׂמ ֹאלוֹ ְכָּכל ָאָדם‬ 15 If one’s right hand has been amputated, he should take the lulav with [the stump of] his right arm. The Torah did not say, “And you shall take with your hand,” [but simply “And you shall take”]. And taking with one’s arm is considered “taking.” If it is impossible for him to take the lulav with his right forearm, he should take it with his left hand, since for him it is [now] considered as his right hand, and he should take the esrog with his left forearm. He should not take them both together in one hand, as explained [in subsection 1 above]. If he cannot take the esrog with his left forearm, he should take the lulav and then the esrog in his left hand, one after the other, as will be explained.32 ‫ וְּלִקיָחה‬,"‫סב ֶשֲׁהֵרי ל ֹא ֶנֱאַמר ַבּתּוָֹרה "וְּלַקְחֶתּם ַבָּיּד‬,‫טו ִמי ֶשׁ ִנְּקְטָﬠה ָידוֹ ַה ְיָמ ִנית – ִיֹטּל ַהלּוָּלב ִבְּזרוֹעוֹסא ַה ְיָמ ִנית‬ ‫סג ְוִאם ִאי ֶאְפָשׁר ִלֹטּל ַהלּוָּלב ִבְּזרוֹעוֹ ַה ְיָמ ִנית – ִיֹטּל ַהלּוָּלב ְבָּידוֹ ַהְשָּׂמאִלית ֶשִׁהיא ֲחשׁוָּבה‬.‫ַבְּזּרוַֹﬠ – ְשָׁמהּ ְלִקיָחה‬ ‫סה ְוִאם ִאי ֶאְפָשׁר‬.‫סד ֲאָבל ל ֹא ִיֹטּל ְשֵׁניֶהם ְבָּידוֹ ַאַחת ְבַּבת ַאַחת ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬,‫לוֹ ְכָּיִמין ְוֶאְתרוֹג ִבְּזרוֹעוֹ ַהְשָּׂמאִלית‬ 32,‫סז‬:‫לוֹ ִלֹטּל ָהֶאְתרוֹג ִבְּזרוֹעוֹ ַהְשָּׂמאִלית – ִיֹטּל ַהלּוָּלב ְוָהֶאְתרוֹג ְבָּידוֹ ַהְשָּׂמאִלית ָבֶּזה ַאַחר ֶזהסו ְכּמוֹ ֶשׁ ִיְּתָבֵּאר‬ 16 Similarly, if a person’s left hand was amputated, he should take the esrog with his left forearm. If that is impossible, he should take it with his right forearm. If that, too, is impossible, he should take them both in his right hand, one after the other. ‫ ְוִאם‬.‫סח ְוִאם ִאי ֶאְפָשׁר – ִיֹטּל ִבְּזרוֹעוֹ ַהְיָמִנית‬.‫טז ְוֵכן ִמי ֶשׁ ִנְּקְטָﬠה ָידוֹ ַהְשָּׂמאִלית – ִיֹטּל ָהֶאְתרוֹג ִבְּזרוֹעוֹ ַהְשָּׂמאִלית‬ ‫ַגּם ֶזה ִאי ֶאְפָשׁר – ִיֹטּל ְשֵׁניֶהם ְבָּידוֹ ַה ְיָמ ִנית ְבֶּזה ַאַחר ֶזה‬: 17 The blessing for the mitzvos should always be recited immediately before one begins their observance,33 as stated in sec. 25[:17]. What blessing should be recited over taking these Four Species? “[Blessed are You...] Who has sanctified us with His commandments and commanded us concerning the taking of the lulav.”34 Because the lulav is taller than the other species, it is accorded status, and all the species together carry its name.13 Complete and consummate, with praise to G-d, Creator of the World ‫ע ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬,‫ ְדַּה ְינוּ ָסמוּ ְוֹקֶדם ִלְתִחַלּת ֲﬠִשָׂיָּתן‬33,‫סט‬,‫יז ָכּל ַהִמְּצוֹת ְמָב ְרִכין ֲﬠֵליֶהם עוֵֹבר ַלֲﬠִשָׂיָּתן‬ ‫עא‬.‫כ"ה‬ 12/20/2020, 1:16 PM

‫‪https://www.chabad.org/library/article_cdo/aid/3407342/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 651 - Law[s] Relating to Taking of Lulav and ...‬‬

‫וַּמה הוּא ְמָבֵר ַﬠל ִמְצַות ְנִטיַלת ַא ְרָבָּﬠה ִמי ִנים ֵאלּוּ? "ֲאֶשׁר ִקְדָּשׁנוּ ְבִּמְצוָֹתיו ְוִצָוּנוּ ַﬠל ְנִטיַלת לוָּלב"‪,‬עב‪ְ 34,‬לִפי‬ ‫ֶשַׁהלּוָּלב ָגּבוַֹהּ ִמֻכָּלּןעג – ָחשׁוּב הוּא‪ְ ,‬ו ִנְקֵראת ָכּל ָהֲאֻגָדּה ַﬠל ְשׁמוֹ‪:‬עד‪13,‬‬ ‫ַתּם ְו ִנְשַׁלםעה ֶשַׁבח ָלֵאל בּוֵֹרא עוָֹלם‬

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Seder Birkas HaNehenin - Texts & Writings

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‫ב" ה‬

By Rabbi Schneur Zalman of Liadi

Seder Birkas HaNehenin The Order of Blessings for the Satisfaction that One Receives

Seder Birkas HaNehenin: Chapter 1 - [The Laws Governing Blessings Before and After All Types of Food] The Order of Blessings for the Satisfaction that One Receives

Seder Birkas HaNehenin: Chapter 2 - The Detailed Laws Governing the Blessing [Over Bread] (1–15) The Order of Blessings for the Satisfaction that One Receives

Seder Birkas HaNehenin: Chapter 3 – [The Laws Mandated by the Principle that the Blessings Recited Over the Primary Food Cover Secondary Foods] The Order of Blessings for the Satisfaction that One Receives

Seder Birkas HaNehenin: Chapter 4 – [Food Eaten in the Midst of a Meal] The Order of Blessings for the Satisfaction that One Receives

Seder Birkas HaNehenin: Chapter 5 – [The Laws Governing a Person Who Changes His Mind in the Course of Eating] The Order of Blessings for the Satisfaction that One Receives

Seder Birkas HaNehenin: Chapter 6 – [The Details of the Laws Governing Fruits] The Order of Blessings for the Satisfaction that One Receives

Seder Birkas HaNehenin: Chapter 7 – [The Details Concerning the Blessings Recited over Other Foods and Beverages] The Order of Blessings for the Satisfaction that One Receives

Seder Birkas HaNehenin: Chapter 8 – [The Laws Pertaining to the Minimum Measure of Food that Requires a Blessing to be Recited After Eating It] The Order of Blessings for the Satisfaction that One Receives

Seder Birkas HaNehenin: Chapter 9 – [The Laws Pertaining to Interruptions and Leaving One’s Place Between Eating and Reciting a Blessing] The Order of Blessings for the Satisfaction that One Receives

Seder Birkas HaNehenin: Chapter 10 – [The Laws Governing the Order of Precedence for Blessings] (1–16) The Order of Blessings for the Satisfaction that One Receives

12/20/2020, 1:17 PM

Seder Birkas HaNehenin - Texts & Writings

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Seder Birkas HaNehenin: Chapter 11 – [The Laws Governing the Blessings Recited Over Fragrance and the Blessing Shehechiyanu] The Order of Blessings for the Satisfaction that One Receives

Seder Birkas HaNehenin: Chapter 12 – [The Blessings Shehechiyanu, HaTov VehaMeitiv, and the like] The Order of Blessings for the Satisfaction that One Receives

Seder Birkas HaNehenin: Chapter 13 – [Blessings Over Miracles and as Thanksgiving] The Order of Blessings for the Satisfaction that One Receives

12/20/2020, 1:17 PM

Seder Birkas HaNehenin - The Order of Blessings for the Satisfaction th...

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Seder Birkas HaNehenin - The Order of Blessings for the Satisfaction that One Receives By Rabbi Schneur Zalman of Liadi

These1 complement the first,2 [including] several newly and clearly formulated halachic directives gathered from the works of the sages of the early generations which were not included in the Luach originally published that was based on the works of the sages of the later generation.3 In several places4 of praises and analysis, they left place5 for another to pasture in the gardens and gather roses.6 “These and these are the words of the living G-d,”7 given from one Shepherd.8(Also, in this text, the order of the laws and the chapters are arranged in a more attractive and improved structure.) ‫ה ֶשׁלּ ֹא ִנְקְבּעוּ ַבּלּוַּח‬,‫ד ְמֻלָקּטוֹת ִמִסְּפֵרי ַהַקְּדמוֹ ִנים‬,‫ג ְקָצת ִחדּוֵּשׁי ֲהָלכוֹת ְבּרוּרוֹת‬,‫א ב ְוֵאֶלּה מוִֹסיף ַﬠל ָה ִראשׁוֹ ִנים‬ ‫ט‬,‫ח ִה ִנּיחוּ ָמקוֹם ִל ְגֹדּר‬,‫ז ֲאֶשׁר ְבֵּאיֶזה ְמקוָֹמן ֶשׁל ְשָׁבִחים ְוִﬠיּוּ ִנים‬,‫ו ַהְמיָֻסּד וְּמֻשְׁכָלל ַﬠל ִפּי ַדַּﬠת ָהַאֲחרוֹ ִנים‬,‫ָה ִראשׁוֹן‬ ‫י ְוֵאלּוּ ְוֵאלּוּיא ִדְּבֵרי ֱא ִהים ַח ִיּיםיב ֵמרוֶֹﬠה ֶאָחד ִנָתּ ִניםיג )ַגּם ֵסֶדר ַהֲהָלכוֹת ְוַהְפָּרִקים‬,‫ִל ְרעוֹת ְבַּג ִנּים ְוִלְלֹקּט שׁוַֹשׁ ִנּים‬ (‫ ְויוֵֹתר ְמֻתָקּ ִניםיד‬,‫ְמֻסָדּ ִרים ֹפּה ְבֹּאֶפן ָנאוֹת‬.

12/20/2020, 1:18 PM

Seder Birkas HaNehenin: Chapter 1 - [The Laws Governing Blessings B...

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Seder Birkas HaNehenin: Chapter 1 - [The Laws Governing Blessings Before and After All Types of Food] - The Order of Blessings for the Satisfaction that One Receives By Rabbi Schneur Zalman of Liadi

CHAPTER 1 [The Laws Governing Blessings Before and After All Types of Food] (1–21) [‫פרק א ]ִדּיֵני ְבָּרכוֹת ִראשׁוֹנוֹת ְוַאֲחרוֹנוֹת ַﬠל ָכּל ַהִמּי ִנים ִבְּכָללב וּבוֹ כ"א ֲהָלכוֹת ג‬ 1 It is a positive Scriptural commandment1 to bless G-d after eating sustaining food, as it is written:2 “When you have eaten and are satiated, you shall bless G-d.” According to Rabbinic Law, one should always recite a blessing before he eats or drinks. Anyone who benefits from this world without reciting a blessing is like one who benefits from consecrated articles, as it is written:3 “The earth and all that it contains are G-d’s.” ‫ח‬."'‫ו ֶשֶׁנֱּאַמרז " ְוָאַכְלָתּ ְוָשָׂבְﬠָתּ וֵּבַרְכָתּ ֶאת ה‬,‫א א ב ג ִמְצַות ֲﬠֵשׂה ִמן ַהתּוָֹרהד ְלָבֵר ה ַאַחר ֲאִכיַלת ָמזוֹן‬ ‫י ְוָכל ַהֶנֱּהֶנה ִמן ָהעוָֹלם ַהֶזּה ְבּל ֹא ְבָּרָכהיא – ְכִּאלּוּ ֶנֱהֶנה ִמָקְּדֵשׁי‬.‫וִּמִדְּבֵרי סוְֹפ ִריםט ְלָבֵר ִלְפֵני ָכּל ֲאִכיָלה וְּשִׁתָיּה‬ ‫יג‬."'‫ ֶשֶׁנֱּאַמריב "ַלה' ָהָאֶרץ וְּמ ָאהּ ְוגוֹ‬,‫ָשַׁמ ִים‬ 2 The blessing recited over any particular [type of] food or drink is inclusive of several types of [similar foods].4 For example, the blessing Borei pri haadamah ([blessing G-d] “…Who created the fruit of the earth”) is recited over all types of produce that grow from the earth.5 [The blessing] Borei pri haetz ([blessing G-d] “…Who created the fruit of the trees”),is recited over all fruit [that grows on] trees.6 [The blessing] Shehakol nih’yah bidvaro is recitedover all other foods and drinks. Only wine and bread [are not covered by general blessings. The Sages] set wine apart from the category of fruits [that grow on] trees [and ordained that] the blessing Borei pri hagafen be recited for it. They [similarly] set bread apart from the category of produce [that] grows from the ground, requiring the blessing HaMotzi lechem min haaretz be recited for it. ‫טו‬,‫יד "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" ְלָכל ִמיֵני ֵפּרוֹת ָהָאֶרץ‬:‫ב ַﬠל ָכּל ֳאָכִלין וַּמְשִׁקין ְמָב ְרִכין ְבָּרָכה כּוֶֹלֶלת ְלַכָמּה ִמי ִנים‬ ‫יח‬,‫יז חוּץ ִמן ַהַיּ ִין ְוַהַפּת‬.‫טז ְו"ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ" ִלְשָׁאר ָכּל ֳאָכִלין וַּמְשִׁקין‬,‫וּ"בוֵֹרא ְפּ ִרי ָהֵﬠץ" ְלָכל ֵפּרוֹת ָהִאיָלן‬ ‫יט ְוַהַפּת הוִֹציאוּ ִמְכַּלל ֵפּרוֹת ָהָאֶרץ ְלָבֵר ָﬠֶליָה‬,"‫ֶשַׁהַיּ ִין הוִֹציאוּ ִמְכַּלל ֵפּרוֹת ָהִאיָלן ְלָבֵר ָﬠָליו "בּוֵֹרא ְפּ ִרי ַהָגֶּפן‬ ‫כ‬."‫"ַהמּוִֹציא ֶלֶחם ִמן ָהָאֶרץ‬ 3 Any food made from grain which was not made into bread, e.g., cooked foods made from flour or porridge, is nevertheless considered important, even though it is not referred to as lechem (“bread”). [Such food] is called mazon (“sustaining food”), and the blessing Borei minei mezonos should be recited over it. If one recited the blessing Borei minei mezonos over bread, he fulfilled his

12/20/2020, 1:19 PM

Seder Birkas HaNehenin: Chapter 1 - [The Laws Governing Blessings B...

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obligation; there are authorities who disagree.7 Whenever there is uncertainty regarding a blessing of Rabbinic origin, we rule leniently,8 as will be explained (in ch. 2, [law 10]). ‫כג‬,‫כב ַאף ַﬠל ִפּי ֶשֵׁאין ִנְקָרִאים ֶלֶחם‬,‫ ְכּגוֹן ִמיֵני ַתְּבִשׁיִלין ֶשׁל ֶקַמח אוֹ ַדּ ְיָסא‬,‫ג ְוָכל ֶשׁהוּא ִמִמּין ָדָּגןכא ְול ֹא ֲﬠָשָׂאן ַפּת‬ ‫כה‬."‫כד וְּמָב ְרִכים ֲﬠֵליֶהם "בּוֵֹרא ִמיֵני ְמזוֹנוֹת‬,‫ִמָכּל ָמקוֹם ֵישׁ ָבֶּהם ֲחִשׁיבוּת ֶשׁ ִנְּקָרִא]ים[ ָמזוֹן‬ (‫כח ְכּמוֹ ֶשִׁיְּתָבֵּאר )ְבֶּפֶרק ב'כט‬,‫כז וְּסֵפק ְבָּרכוֹת ְלָהֵקל‬.‫כו ְוֵישׁ חוְֹלִקים‬.‫ֵבַּר ַﬠל ַהַפּת "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" – ָיָצא‬. 4 One who recited the blessing Borei pri haadamah on fruits from a tree fulfills his obligation, but one who recited the blessing Borei pri haetz on produce that grew from the earth does not.9 If one recited the blessing Shehakol nih’yah bidvaro over any food — even bread and wine —he fulfilled his obligation.10 Therefore, if one is in doubt whether a specific type of produce grew on a tree or from the earth, he should recite the blessing Borei pri haadamah.11 If one does not know at all what type of food it is, he should recite the blessing Shehakol nih’yah bidvaro. The same rule applies [when] there is a difference of opinion among the halachic authorities regarding which blessing to recite [over a specific food].12 ‫ל ֲאָבל ִאם ֵבַּר ַﬠל ְפּ ִרי ָהֲאָדָמה "בּוֵֹרא ְפּ ִרי ָהֵﬠץ" – ל ֹא‬.‫ד ֵבַּר ַﬠל ֵפּרוֹת ָהִאיָלן "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" – ָיָצא‬ ‫ ָכּל ְפּ ִרי ֶשׁהוּא ָסֵפק לוֹ ִאם‬, ‫לג ְלִפיָכ‬.‫לב ֲאִפלּוּ ַﬠל ַפּת ְוַי ִין‬,‫לא ְוַﬠל ֻכָּלּם ִאם ֵבַּר "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ" – ָיָצא‬.‫ָיָצא‬ ‫לה‬."‫]הוּא[ ְפּ ִרי ָהֵﬠץ אוֹ ְפּ ִרי ָהֲאָדָמהלד – ְמָבֵר "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬ ‫לז ְוֵכן ְכֶּשׁ ִנְּסַתֵּפּק לוֹ ִמַצּד ַהִדּין ֵמֲחַמת ַמֲח ֶקת‬."‫ְוִאם ֵאינוֹ יוֵֹדַﬠ ְכָּלל ַמה הוּאלו – ְמָבֵר "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬ ‫לח‬.‫ַהפּוְֹסִקים‬ 5 All of the above applies to a person who is in doubt [regarding which blessing to recite] after he has studied or after the fact, [i.e., after he recited the blessing]. Initially, however, one is forbidden to fulfill one’s obligation by reciting the blessing Shehakol. Instead, one must recite the appropriate blessing over every [type of] food. If he is uneducated, he should go to a learned person, who will teach him the laws of blessings. 13 ‫ ֶאָלּא ָצ ִרי‬,"‫מ ֲאָבל ְלַכְתִּחָלּה ָאסוּר לוֹ ָלֵצאת ְבִּב ְרַכּת "ֶשַׁהֹכּל‬,‫לט אוֹ ְבִּדיֲﬠַבד‬,‫ה ְוָכל ֶזה ְכֶּשׁנּוַֹלד לוֹ ָסֵפק ַאַחר ֶשָׁלַּמד‬ ‫מג‬.‫מא ְוִאם הוּא ַﬠם ָהָאֶרץמב – ֵיֵל ֵאֶצל ָחָכם ִויַלְמֶּדנּוּ ִהְלכוֹת ְבָּרכוֹת‬.‫ְלָבֵר ַﬠל ָכּל ָדָּבר ְבָּרָכה ַהְמיֶֻחֶדת לוֹ‬ 6 If both produce from trees and [produce that grew from] the earth were in front of a person, and he first recited the blessing on the [produce that grew from] the earth, he must recite a second blessing on the produce from the trees. Such fruit is covered by the blessing Borei pri haadamah only when one recites the blessing on it, and not when that blessing was recited on [produce that grew from] the earth. When does the above apply? When one recited the blessing without a specific intent. If, however, he specifically intended to cover [the produce that grew] on trees as well, he fulfills his obligation [when reciting Borei pri haadamah. This ruling applies] even when the fruit from the trees was not yet in front of him when he recited the blessing, but was [only] brought to him afterwards.14 There are authorities who differ with this ruling and maintain that even if one intended to include a fruit from a tree that was in front of him [when he recited] the blessing Borei pri haadamah, he did not fulfilled his obligation and must recite the blessing Borei pri haetz. [According to this opinion, the Rabbis] ruled that one only fulfills his obligation by reciting the blessing Borei pri haadamah on a fruit from a tree after the fact, [i.e.] when it is impossible to rectify [the situation] by reciting the

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correct blessing for it, i.e., in a situation that would cause the blessing Borei pri haadamah to have been recited in vain. When, however, the blessing would not be in vain [as in this case where the blessing is actually recited over something that grew from the earth], then it is considered “before the event,” and one must recite the blessing [specifically] instituted by the Rabbis [for fruit that grew on a tree]. Therefore, in practice, one should be careful never to intend to include a fruit that grew on a tree with the blessing Borei pri haadamah, so that reciting the blessing [Borei pri haetz on it] will conform with all the [halachic] opinions. ‫ ִכּי ל ֹא ִנְפַטר‬,‫ו ָהיוּ ְלָפָניו ְפּ ִרי ָהֲאָדָמה וְּפ ִרי ָהֵﬠץ וֵּבַר ְתִּחָלּה ַﬠל ְפּ ִרי ָהֲאָדָמהמד – ָצ ִרי ַלֲח ֹזר וְּלָבֵר ַﬠל ְפּ ִרי ָהֵﬠץ‬ ‫מו‬.‫מה ְול ֹא ְכֶּשֵׁבַּר ַﬠל ְפּ ִרי ָהֲאָדָמה‬,‫ְבִּב ְרַכּת "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" ֶאָלּא ְכֶּשֵׁבַּר ָﬠָליו‬ ‫מז ַוֲאִפלּוּ ל ֹא ָהָיה ְפּ ִרי ָהֵﬠץ‬,‫ ֲאָבל ִאם ִנְתַכֵּוּן ִלְפֹטר ְבִּב ְרָכתוֹ ַגּם ְפּ ִרי ָהֵﬠץ – ָיָצא‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ִבְּמָבֵר ְסָתם‬ ‫מח‬.‫ֲﬠַד ִין ְלָפָניו ְכֶּשֵׁבַּר ֶאָלּא ֶשַׁאַחר ָכּ ֵהִביאוּ ְלָפָניו‬ ‫ְוֵישׁ חוְֹלִקין ַﬠל ֶזה ְואוְֹמ ִריםמט ֶשֲׁאִפלּוּ ִנְתַכֵּוּן ִלְפֹטר ְבִּב ְרַכּת "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" ֶאת ְפּ ִרי ָהֵﬠץ ַהֻמָּנּח ְלָפָניו – ל ֹא‬ ‫ ֶאָלּא‬,‫ ְול ֹא ָאְמרוּ ֶשִׁאם ֵבַּר ַﬠל ְפּ ִרי ָהֵﬠץ "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" ָיָצא‬."‫ ְוָצ ִרי ַלֲח ֹזר וְּלָבֵר "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬,‫ָיָצא‬ "‫ ֶשִׁאם ֵכּן ְתֵּהא ִבּ ְרַכּת "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬,‫ ְכֶּשִׁאי ֶאְפָשׁר ְלַתֵקּן ַלֲח ֹזר וְּלָבֵר ָכָּראוּי ְבָּרָכה ַהְמיֶֻחֶדת לוֹ‬,‫ְבִּדיֲﬠַבד‬ ‫ ְוָצ ִרי ְלָבֵר ְכִּתקּוּן ֲחָכִמים‬,‫ ֲאָבל ְכֶּשֵׁאיָנהּ ְלַבָטָּלה – ֲהֵרי ֶזה ִכְּלַכְתִּחיָלּה‬,‫ְלַבָטָּלה‬. ‫ ְכֵּדי ְלָבֵר ְלִדְבֵרי‬,"‫ ְלַמֲﬠֶשׂה ָצ ִרי ִלָזֵּהר ֶשׁלּ ֹא ְלִהְתַכֵּוּן ְלעוָֹלםנ ִלְפֹטר ְפּ ִרי ָהֵﬠץ ְבִּב ְרַכּת "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬, ‫ְלִפיָכ‬ ‫נא‬.‫ַהֹכּל‬ 7 The blessing Borei nefashos rabbos should be recited after partaking of all food and drink15 with the following exceptions: a) bread, after which Grace after Meals is recited; b) foods from the seven species for which [the Torah] praises Eretz Yisrael,16 namely: wheat, barley, grapes, figs, pomegranates, olives and dates. After [eating one of these species] one recites the one blessing that encapsulates three.17 [This blessing is recited] after wine [since it is made] from grapes [which is one of the seven species]. Spelt is considered a sub-species of wheat, and oats and rye are considered as sub-species of barley. These [five, wheat, spelt, barley, oats and rye,] are generally referred to as grain [dagan] without any further specification. ‫נג‬,‫נב חוּץ ִמן ַהַפּת ֶשְׁמָּב ְרִכין ַאֲחֶריָה ִבּ ְרַכּת ַהָמּזוֹן‬,"‫ז ַﬠל ָכּל ֳאָכִלין וַּמְשִׁקין ְמָב ְרִכים ַאֲחֵריֶהם "בּוֵֹרא ְנָפשׁוֹת ַרבּוֹת‬ ‫נד ֶשְׁמָּב ְרִכין‬,‫ ִחָטּה וְּשׂעוָֹרה ְוֶגֶפן וְּתֵאָנה ְו ִרמּוֹן ְוַז ִית וְּתָמָרה‬:‫ ֶשֵׁהם‬,‫ְוחוּץ ִמז' ַהִמּי ִנים ֶשׁ ִנְּשַׁתְּבָּחה ָבֶּהם ֶאֶרץ ִיְשָׂרֵאל‬ ‫נו‬.‫נה ְוֵכן ַﬠל ַהַיּ ִין ַהיּוֵֹצא ִמן ַהֶגֶּפן‬,‫ַאֲחֵריֶהם ְבָּרָכה ַאַחת ֵמֵﬠין ג' ְבָּרכוֹת‬ ‫נט‬.‫נז ְוֵהםנח ַה ִנְּקָרִאים ָדָּגן ְסָתם ְבָּכל ָמקוֹם‬,‫ ְוִשֹׁבֶּלת שׁוָּﬠל ְוִשׁיפוֹן ִמין ְשׂעוָֹרה‬,‫ְוֻכְסִּמין ִמין ִחָטּה‬ 8 The blessing Borei minei mezonos and the one blessing that encapsulates three [Al hamichyah, “on sustaining food,”]are only recited on grain products when one eats them in a form in which they are usually eaten: for example, in a cooked dish made from flour; or when the grain itself has been split into two, three, or more [parts] and cooked in water or other liquids; this is generally called porridge. Alternatively, [these blessings are recited] even when the grains have only been husked, but not split, and it is customary to eat them when cooked in this manner, e.g., barley groats. There are other authorities who maintain [that Borei minei mezonos is only recited] if the shells of the grain’s kernels have dissolved and the kernels have become stuck

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together through lengthy cooking. [According to this opinion,] if the kernels are whole, i.e., they have not been husked and their shells have not been crushed, one should recite the blessing Borei pri haadamah before eating and the blessing Borei nefashos rabbos afterwards. One should not recite the blessing Al hamichyah, for Eretz Yisrael was not praised for such food. Other authorities are in doubt as to whether one should recite the blessing Borei nefashos rabbos or the blessing Al hamichyah after [eating grain cooked in this manner].18As a result of this doubt, they maintain that one should not eat an amount of grain that [requires a blessing afterwards] that was cooked in this manner except as part of a meal. [In which instance, the grain will be covered by Grace.] As an initial preference, it is appropriate to give weight to this [last] opinion. If it happened, however, that one ate [grain cooked in this manner] outside a meal, one should recite the blessing Borei nefashos rabbos afterwards. ‫ס ְכּגוֹן ַתְּבִשׁיל‬,‫ח ֵאין ְמָב ְרִכין "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" ַﬠל ַהָדָּגן ְול ֹא ְלַאֲחָריו "ֵמֵﬠין ג'" ֶאָלּא ְכֶּשׁאוְֹכלוֹ ְבֶּדֶר ֲאִכיָלתוֹ‬ ‫סד ְוזוֹ ִהיא‬,‫סא אוֹ ָדָּגן ַﬠְצמוֹ ֶשֶׁנֱּחַלקסב ִלְשַׁנִים אוֹ ִלְשׁ ָשׁה ְויוֵֹתרסג ְו ִנְתַבֵּשּׁל ַבַּמּ ִים אוֹ ִבְּשָׁאר ַמְשִׁקים‬,‫ַהַנֲּﬠֶשׂה ִמֶקַּמח‬ ‫ ְכּגוֹן ָה ִריפוֹת ֶשׁל‬,‫סה אוֹ ֲאִפלּוּ ל ֹא ֶנֱחַלק ַרק ֶשׁהוְּסָרה ְקִלָפּתוֹ ְוַד ְרכּוֹ ְלֵהָאֵכל ָכּ ְמֻבָשּׁל‬,‫ַה ִנְּקֵראת ַדּ ְיָסא ְבָּכל ָמקוֹם‬ ‫סו ְוֵישׁ אוְֹמ ִריםסז ַﬠד ֶשׁ ִיְּתַמֲﬠכוּ ְו ִיָדְּבקוּ ַהַגּ ְרִﬠי ִנים ֶזה ָלֶזה ֵמֹרב ַהִבּשּׁוּל‬.‫ְשׂעוֹ ִרים‬. ‫סח וְּלַאֲחָריו "בּוֵֹרא‬,"‫ֲאָבל ִאם הוּא ָשֵׁלם ֶשׁלּ ֹא הוַּסר ְקִלָפּתוֹ ְול ֹא ִנְתַמֵﬠ – ֵאינוֹ ְמָבֵר ֶאָלּא "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬ ‫ ְוֵישׁ ִמְסַתְּפִּקים ָבֶּזהע ִאם ְלָבֵר ַאֲחָריו‬.‫סט ִכּי ל ֹא ִנְשַׁתְּבָּחה ֶאֶרץ ִיְשָׂרֵאל ַבֲּאִכיָלה זוֹ‬,"'‫ ְול ֹא "ֵמֵﬠין ג‬,"‫ְנָפשׁוֹת ַרבּוֹת‬ ‫ ְוָנכוֹן‬.‫עא וִּמָסֵּפק ֶזה אוְֹמ ִרים ֶשֵׁאין ֶלֱאֹכל ִמֶמּנּוּ ְכִּשׁעוּר ִכּי ִאם ְבּתוֹ ַהְסּעוָּדה‬,"'‫"בּוֵֹרא ְנָפשׁוֹת ַרבּוֹת" אוֹ "ֵמֵﬠין ג‬ ‫עג‬."‫עב ֲאָבל ִאם ֵאַרע ֶשָׁאַכל ֶשׁלּ ֹא ְבּתוֹ ַהְסּעוָּדה – ְיָבֵר "בּוֵֹרא ְנָפשׁוֹת ַרבּוֹת‬.‫ָלֹחשׁ ְלִדְבֵריֶהם ְלַכְתִּחָלּה‬ 9 When flour from one of the five species of grain was boiled and mixed with water or other liquids so that the resulting mixture is soft and thin, and fit only for drinking — to the extent that it would not satisfy hunger at all — the blessing Shehakol should be recited over it. If, however, it is somewhat thicker, and it is fit to be eaten and would satisfy hunger — even though it is not thick enough to chew — the blessing Borei minei mezonos should be recited before partaking of it and the blessing Al hamichyah [should be recited] afterwards. ‫עד ִאם ַנֲﬠָשׂה ַר ְוָקלוּשׁ ָכּל ָכּ ַﬠד ֶשֵׁאינוֹ‬,‫ט ֶקַמח ֶשׁל ֶאָחד ֵמֲחֵמֶשׁת ִמיֵני ָדָּגן ֶשְׁשָּׁלקוֹ ְוֵﬠ ְרבוֹ ַבַּמּ ִים אוֹ ִבְּשָׁאר ַמְשִׁקים‬ ‫עו ֲאָבל ִאם הוּא ָﬠב ְקָצת ֶשׁהוּא ָראוּי‬."‫ָראוּי ֶאָלּא ִלְשִׁתָיּהעה ְול ֹא ִלְסֹעד ַהֵלּב ְכָּלל – ֵאינוֹ ְמָבֵר ָﬠָליו ֶאָלּא "ֶשַׁהֹכּל‬ ‫ וְּלַאֲחָריו‬,"‫ ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ָﬠב ְלַגְמֵרי ֶשׁ ְיֵּהא ָראוּי ְלָלֳﬠסוֹעז – ְמָבֵר ָﬠָליו "בּוֵֹרא ִמיֵני ְמזוֹנוֹת‬,‫ַלֲאִכיָלה ְוִלְסֹעד ַהֵלּב‬ ‫עח‬."'‫"ֵמֵﬠין ג‬ 10 Dochen [see law 11] is like all other kitniyos19 and the blessing Shehakol is recited on either bread or a cooked dish made from its flour. When, by contrast, orez [see law 11], has been cooked until it becomes one mass or was ground and made into bread, the blessing Borei minei mezonos should be recited before partaking of it, even though the blessing Borei nefashos rabbos should be recited afterwards. There are some authorities who maintain that even if orez did not become one mass through cooking, the blessing Borei minei mezonos should be recited over it. Since the matter is left unresolved, it is appropriate to recite the blessing Shehakol when [partaking of grains of orez] that are intact. If one recited the blessing Borei pri haadamah, he fulfilled his requirement, since [the grains are] intact. ‫פא‬.‫ ֵבּין ַﬠל ַהַפּתפ ֵבּין ַﬠל ַהַתְּבִשׁיל ַהַנֲּﬠֶשׂה ִמִקְּמחוֹ‬,"‫עט וְּמָב ְרִכין ָﬠָליו "ֶשַׁהֹכּל‬,‫י ֹדַּחן ֲהֵרי הוּא ִכְּשָׁאר ִמיֵני ִקְטִניּוֹת‬ 12/20/2020, 1:19 PM

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‫פב ֲאָבל ְלַאֲחָריו‬,"‫ אוֹ ֶשְׁטָּחנוֹ ְוָﬠָשׂה ִמֶמּנּוּ ַפּת – ְמָבֵר ָﬠָליו "בּוֵֹרא ִמיֵני ְמזוֹנוֹת‬, ‫ ִאם ִבְּשּׁלוֹ ַﬠד ֶשׁ ִנְּתַמֵﬠ‬,‫ֲאָבל ָהֹאֶרז‬ ."‫פג ְוֵישׁ אוְֹמ ִריםפד ֶשֲׁאִפלּוּ ל ֹא ִנְתַמֵﬠ ַבִּבּשּׁוּל ְמָבֵר ָﬠָליו "בּוֵֹרא ִמיֵני ְמזוֹנוֹת‬."‫ְמָבֵר "בּוֵֹרא ְנָפשׁוֹת ַרבּוֹת‬ ‫ ֵמַאַחר ֶשׁהוּא‬,‫פו ְוִאם ֵבַּר ָﬠָליו "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" – ָיָצא‬.‫וִּמָסֵּפקפה ָראוּי ְלָבֵר ָﬠָליו "ֶשַׁהֹכּל" ְכֶּשׁהוּא ָשֵׁלם‬ ‫פז‬.‫ָשֵׁלם‬ 11 It is customary to translate orez as rice and dochen as millet. There are, however, some authorities who translate orez as millet and dochen as rice. Hence, a G-dfearing person should eat (cooked) rice or millet, whether whole or in one mass, only as part of a meal. If he partakes of these grains outside the context of a meal, he should recite the blessing Shehakol on all [these types of food]. ‫צ‬.‫ ֹדַּחן – ריי"ז‬,‫פח ֲאָבל ֵישׁ ְמָפ ְרִשׁיםפט ֹאֶרז – היר"ז‬.‫ ֹדַּחן – היר"ז‬,‫יא ִמְנַהג ָהעוָֹלם ֶשְׁמָּפ ְרִשׁים ֹאֶרז – ריי"ז‬ ‫צב וְּכֶשׁאוֵֹכל‬.‫ ִכּי ִאם ְבּתוֹ ַהְסּעוָּדה‬, ‫ ֵבּין ָשֵׁלם ֵבּין ִנְתַמֵﬠ‬,(‫ ְיֵרא ָשַׁמ ִים ל ֹא י ֹאַכל ֵבּין ֹאֶרז ֵבּין ֹדַּחן )ְמֻבָשּׁלצא‬, ‫ְלִפיָכ‬ ‫צד‬.‫ֶשׁלּ ֹא ְבּתוֹ ַהְסּעוָּדהצג – ְיָבֵר "ֶשַׁהֹכּל" ַﬠל ֻכָּלּם‬ 12 In the Diaspora, the one blessing that encapsulates three that is recited over fruits of the seven species [for which Eretz Yisrael is praised] should be concluded, al haaretz v’al hapeiros (“for the land and for the fruits”). In Eretz Yisrael, [the blessing should be concluded] al haaretz v’al peiroseha (“for the land and for its fruits”).20 [The blessing is] even concluded [with the words] al haaretz v’al peiroseha [after eating] fruits [from the seven species that were grown in] Eretz Yisrael, which have been exported. ‫צה וְּבֶאֶרץ ִיְשָׂרֵאל "ַﬠל‬,"‫יב ִבְּבָרָכה "ֵמֵﬠין ג'" ֶשׁל ֵפּרוֹת ִמז' ַהִמּי ִנים חוְֹתִמין ְבּחוּץ ָלָאֶרץ "ַﬠל ָהָאֶרץ ְוַﬠל ַהֵפּרוֹת‬ ‫צו ַוֲאִפלּוּ ֵפּרוֹת ֶאֶרץ ִיְשָׂרֵאל ֶשָׁיְּצאוּ ְלחוּץ ָלָאֶרץ חוְֹתִמין ְלַאֲחֵריֶהם "ַﬠל ָהָאֶרץ ְוַﬠל‬."‫ָהָאֶרץ ְוַﬠל ֵפּרוֶֹתיָה‬ ‫צז‬."‫ֵפּרוֶֹתיָה‬ 13 If one ate fruit from the seven species and food made from grain, and also drank wine, he should include them all in one blessing recited afterwards. He should give precedence to the life-giving food [i.e. the grain products], then to the fruit of the vine [i.e. the wine], and then to the fruit of the trees. [Thus, after beginning the blessing, he should praise G-d for] “the life-giving food and the provisions, the vine and the fruit of the vine, the trees and the fruit of the trees, for the produce of the fields, and for the desirable… land….” He concludes [the blessing]: “We thankfully acknowledge You for the land and the life-giving food, the fruit of the vine, and the fruit. Blessed are You, G-d, for the land and for the life-giving food, the fruit of the vine, and the fruit.” ‫ ְוַאַחר ָכּ‬,‫ ְוַיְקִדּים ַהִמְּחָיה‬,‫יג ָאַכל ֵפּרוֹת ִמִשְּׁבַﬠת ַהִמּי ִנים ְוָאַכל ִמיֵני ְמזוֹנוֹת ְוָשָׁתה ַי ִין – ִיְכ ל ַהֹכּל ִבְּבָרָכה ַאַחת‬ ‫ ְוַﬠל ָהֵﬠץ ְוַﬠל ְפּ ִרי‬,‫ ] ְו[ַﬠלצט ַהֶגֶּפן ְוַﬠל ְפּ ִרי ַהֶגֶּפן‬,‫ "ַﬠל ַהִמְּחָיה ְוַﬠל ַהַכְּלָכָּלה‬: ‫צח ְוי ֹאַמר ָכּ‬,‫ ְוַאַחר ָכּ ְפּ ִרי ָהֵﬠץ‬,‫ַהֶגֶּפן‬ ‫ " ְונוֶֹדה ְל ַﬠל ָהָאֶרץקא ְוַﬠל ַהִמְּחָיה ְוַﬠל ְפּ ִרי ַהֶגֶּפן ְוַﬠל‬:‫ק ְוחוֵֹתם‬,"'‫ ְוַﬠל ֶאֶרץ ֶחְמָדּה כוּ‬,‫ ְוַﬠל ְתּנוַּבת ַהָשֶּׂדה‬,‫ָהֵﬠץ‬ ‫קג‬."‫קב ָבּרוּ ַאָתּה ה' ַﬠל ָהָאֶרץ ְוַﬠל ַהִמְּחָיה ְוַﬠל ְפּ ִרי ַהֶגֶּפן ְוַהֵפּרוֹת‬,‫ַהֵפּרוֹת‬ 14 If one ate fruits from the seven species and [also ate] apples and the like, it is not necessary to recite the blessing Borei nefashos rabbos on the apples because they are included in the blessing Al haetz v’al pri haetz (“for the trees and the fruit of the trees”). If, however, one ate apples and drank wine it is necessary to recite the blessing Borei nefashos rabbos on the apples, even if one concluded [the blessing intended for the wine with] al haaretz v’al hapeiros.21 On the other hand, if one ate grapes or raisins and drank wine and recited the blessing Al hagefen v’al pri hagefen (“for the vine and the fruit of the vine”), the blessing Al haetz [need not be recited over the grapes and/or raisins], since they are also fruits of the vine. 12/20/2020, 1:19 PM

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‫ ְלִפי‬,‫יד ָאַכל ֵפּרוֹת ִמז' ַהִמּי ִנים ְוָאַכל ַתּפּוִּחים ְוַכיּוֵֹצא ָבֶּהםקד – ֵאין ָצ ִרי ְלָבֵר "בּוֵֹרא ְנָפשׁוֹת ַרבּוֹת" ַﬠל ַהַתּפּוִּחים‬ ‫קה ֲאָבל ִאם ָאַכל ַתּפּוִּחים ְוָשָׁתה ַי ִין – ָצ ִרי ְלָבֵר "בּוֵֹרא ְנָפשׁוֹת‬."‫ֶשֵׁהם ִבְּכַלל ִבּ ְרַכּת "ַﬠל ָהֵﬠץ ְוַﬠל ְפּ ִרי ָהֵﬠץ‬ ‫קז‬."‫קו ַוֲאִפלּוּ ָחַתם "ַﬠל ָהָאֶרץ ְוַﬠל ַהֵפּרוֹת‬,‫ַרבּוֹת" ַﬠל ַהַתּפּוִּחים‬ ‫ ְלִפי ֶשׁ]ַגּ[ם‬,"‫ֲאָבל ִאם ָאַכל ֲﬠָנִבים אוֹ ִצמּוִּקים ְוָשָׁתה ַי ִין וֵּבַר "ַﬠל ַהֶגֶּפן ְוַﬠל ְפּ ִרי ַהֶגֶּפן" – ִנְפְטרוּ ִמִבּ ְרַכּת "ַﬠל ָהֵﬠץ‬ ‫קח‬."‫ֵהם "ְפּ ִרי ַהֶגֶּפן‬ 15 When does the above apply? When one had in mind to cover [the grapes and raisins with the blessing recited after partaking of the wine]. If, however, one recited this blessing without specifically intending [to cover the grapes and raisins], it does not include them, since their designated blessing is not [Borei] pri hagafen but [Borei] pri haetz. Therefore, as an initial preference, one should not have in mind to cover them with the blessing Al hagefen. Rather he should explicitly include them [in the same blessing, saying al hagefen… v’al haetz], as explained [in law 13]. ‫קי הוִֹאיל וִּב ְרָכָתם ַהְמיֶֻחֶדת ָלֶהם ֵאיָנהּ "ְפּ ִרי‬,‫ ֲאָבל ִבְּסָתם ֵאינוֹ פּוְֹטָרם‬,‫טו ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים?קט ְכֶּשׁ ִנְּתַכֵּוּן ְלָפְטָרם‬ ‫ ֶאָלּא ִיְכ ל אוָֹתם‬,"‫קיב ְלַכְתִּחָלּה ל ֹא ִיְתַכֵּוּן ְלָפְטָרם ְבִּב ְרַכּת "ַﬠל ַהֶגֶּפן‬, ‫קיא ְלִפיָכ‬."‫ַהֶגֶּפן" ֶאָלּא "ְפּ ִרי ָהֵﬠץ‬ ‫קיד‬.‫קיג ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬,‫ְבֵּפרוּשׁ‬ 16 So, too, in the blessing [recited] before partaking [of these foods], one should not have in mind to cover grapes or raisins with the blessing recited over the wine. Instead, one should recite the appropriate blessing over them. If one intended to cover them [with the blessing over the wine] or erred and recited the blessing Borei pri hagafen on grapes or raisins, he fulfilled his obligation. ‫ ֶאָלּא ְיָבֵר ֲﬠֵליֶהם ְבָּרָכה ַהְמיֶֻחֶדת‬,‫ ל ֹא ִיְתַכֵּוּן ְבִּב ְרַכּת ַהַיִּין ִלְפֹטר ַגּם ָהֲﬠָנִבים אוֹ ַהִצּמּוִּקים‬,‫טז ְוֵכן ִבְּבָרָכה ִראשׁוָֹנה‬ ‫קטז אוֹ ֶשָׁטָּﬠה וֵּבַר ַﬠל ָהֲﬠָנִבים אוֹ ַהִצּמּוִּקים "בּוֵֹרא ְפּ ִרי ַהָגֶּפן"קיז – ָיָצא‬,‫קטו ְוִאם ִנְתַכֵּוּן ְלָפְטָרם‬.‫ָלֶהם‬. 17 Grace after Meals does not cover foods over which the one blessing that encapsulates three should be recited. Accordingly, if one ate fruits from the seven species solely for pleasure before a meal, [and] not as an appetizer for the meal, (in which case they are covered by Grace, as will be explained in ch. 4), but forgot to recite a concluding blessing over them, and only remembered [this] after [reciting] Grace, he must recite the blessing Al haetz. Needless to say, fruits that are not of the seven species, and all other foods and drinks for which the blessing Borei nefashos rabbos is recited afterwards, are not covered by Grace. Dates and wine are exceptions to this rule. After the fact, they are covered by the blessing Hazan in Grace, since they also satisfy hunger. Similarly, [if one ate] foods [made from] the five species of grain before the meal [and did not recite a concluding blessing before reciting Grace,] after the fact, [those foods] are covered by Graces. As an initial preference, however, if one remembers [his omission] before [reciting] Grace, he must recite the blessing Al hamichyah before [reciting] Grace. So too, the blessing Al haetz should be recited after eating dates and Al hagefen [should be recited] after drinking wine before the meal, if one does not partake of them to stimulate his appetite, as will be explained in ch. 4. ‫קכ ְול ֹא‬,‫קיח ֶשִׁאם ָאַכל ֵפּרוֹת ִמז' ַהִמּיִניםקיט ִלְפֵני ַהְסּעוָּדה ְלִהְתַﬠֵנּג ִבְּלַבד‬,"‫יז ִבּ ְרַכּת ַהָמּזוֹן ֵאיָנהּ פּוֶֹטֶרת "ֵמֵﬠין ָשׁ שׁ‬ ‫ ְוָשַׁכח‬,(‫ְכֵּדי ִלְפֹתַּח ְבֵּני ֵמַﬠ ִים ְלַהְמִשׁי ַהֵלּב ַלֲאִכיָלה )ֶשָׁאז ֵהם ִנְפָט ִרים ְבִּב ְרַכּת ַהָמּזוֹן ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבֶּפֶרק ד'קכא‬ ‫ְול ֹא ֵבַּר ְלַאֲחֵריֶהםקכב ְול ֹא ִנְזַכּר ַﬠד ַאַחר ִבּ ְרַכּת ַהָמּזוֹן – ָצ ִרי ַלֲח ֹזר וְּלָבֵר "ַﬠל ָהֵﬠץ כו'" ) ְוֵאין ָצ ִרי לוַֹמר‬ ‫ ֶשֵׁאיָנן ִנְפָט ִרים‬,"‫ֵפּרוֹת ֶשֵׁאיָנן ִמִשְּׁבַﬠת ַהִמּי ִנין וְּשָׁאר ֳאָכִלין וַּמְשִׁקין ֶשְׁבָּרָכה ֶשְׁלַּאֲחֵריֶהם ִהיא "בּוֵֹרא ְנָפשׁוֹת ַרבּוֹת‬ (‫ְבִּב ְרַכּת ַהָמּזוֹןקכג‬.

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Seder Birkas HaNehenin: Chapter 1 - [The Laws Governing Blessings B...

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‫קכז ְלִפי ֶשֵׁהם סוֲֹﬠִדים ַהֵלּב‬,‫קכה ֶשׁ ִנְּפָט ִרים ְבִּדיֲﬠַבדקכו ְבִּב ְרַכּת "ַהָזּן" ֶשְׁבִּב ְרַכּת ַהָמּזוֹן‬,‫חוּץ ִמן ַהְתָּמ ִריםקכד ְוַהַיּ ִין‬ ‫קכט ֲאָבל ְלַכְתִּחָלּה ִאם ִנְזַכּר‬.‫קכח ְוֵכן ֲחֵמֶשׁת ִמיֵני ָדָּגן ֶשֲׁאָכָלן ִלְפֵני ַהְסּעוָּדה – ִנְפְטרוּ ְבִּב ְרַכּת ַהָמּזוֹן ְבִּדיֲﬠַבד‬.‫ַגּם ֵכּן‬ ‫קלא‬,‫קל ְוֵכן ִבּ ְרַכּת "ַﬠל ָהֵﬠץ" ַﬠל ַהְתָּמ ִרים‬,‫ֹקֶדם ִבּ ְרַכּת ַהָמּזוֹן – ָצ ִרי ְלָבֵר ְתִּחָלּה "ַﬠל ַהִמְּחָיה" ֹקֶדם ִבּ ְרַכּת ַהָמּזוֹן‬ ‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבֶּפֶרק‬,‫קלב ִאם ֵאינוֹ שׁוֵֹתהוּ ְכֵּדי ִלְגֹרר וְּלַהְמִשׁי ַהֵלּב ַלֲאִכיָלה‬,‫ְו"ַﬠל ַהֶגֶּפן" ַﬠל ַהַיִּין ֶשִׁלְּפֵני ַהְסּעוָּדה‬ ‫קלג‬.'‫ד‬ 18 The blessing Al hamichyah does not cover foods for which the blessing Borei nefashos rabbos must be recited. For example, if one ate porridge and also [ate] meat or fish. Even though the latter foods satisfy hunger to a degree, they are not included in the category of life-giving food [michyah]. Similarly, the blessing Borei nefashos rabbos does not cover foods for which the one blessing that encapsulates three must be recited. ‫ ַאף ַﬠל ִפּי‬,‫ ְכּגוֹן ִאם ָאַכל ַדּ ְיָסא וָּבָשׂר ְוָדִגים‬,"‫יח ִבּ ְרַכּת "ַﬠל ַהִמְּחָיה" ֵאיָנהּ פּוֶֹטֶרת ִבּ ְרַכּת "בּוֵֹרא ְנָפשׁוֹת ַרבּוֹת‬ ‫קלו‬."'‫קלה ְוֵכן ִבּ ְרַכּת "בּוֵֹרא ְנָפשׁוֹת ַרבּוֹת" ֵאיָנהּ פּוֶֹטֶרת "ֵמֵﬠין ג‬."‫ֶשַׁמְּשִׂבּיִﬠין ְקָצתקלד – ֵאיָנן ִבְּכַלל "ִמְחָיה‬ 19 Accordingly, when there is a doubt regarding whether the blessing to be recited after eating a food is the one blessing that encapsulates three or Borei nefashos rabbos, and the person wishes to eat it outside [the context of] a meal, he should eat [the food in question] together with a food for which one must recite the blessing Borei nefashos rabbos and with a food for which one must recite the one blessing that encapsulates three. For example, if one is not sure whether [he is required] to recite the blessing Al hamichyah or Borei nefashos rabbos after eating a cooked food, he should [also] eat a grain product and another food over which the blessing Borei nefashos rabbos is definitely recited. [After eating,] he should recite [the] blessings Al hamichyah and Borei nefashos rabbos. In this manner, he will include the cooked food, regardless [of what the correct blessing may be]. ‫ ְורוֶֹצה ְלָאְכלוֹ ֶשׁלּ ֹא ְבּתוֹ‬,"‫ ָכּל ָדָּבר ֶשׁ ִנְּסַתֵּפּק ְבִּב ְרָכתוֹ ִאם הוּא "ֵמֵﬠין ג'" אוֹ "בּוֵֹרא ְנָפשׁוֹת ַרבּוֹת‬, ‫יט ְלִפיָכ‬ ‫קלז‬,‫ַהְסּעוָּדה – י ֹאַכל ִﬠמּוֹ ָדָּבר ֶשִׁבּ ְרָכתוֹ "בּוֵֹרא ְנָפשׁוֹת ַרבּוֹת" ְוָדָבר ֶשִׁבּ ְרָכתוֹ "ֵמֵﬠין ג'" ֵמאוֹתוֹ ַהִמּין ֶשִׁמְּסַתֵּפּק בּוֹ‬ ‫ְכּגוֹן ִאם ִמְסַתֵּפּק ְבַּתְבִשׁיל ִאם ָראוּי ְלָבֵר ַאֲחָריו "ַﬠל ַהִמְּחָיה" אוֹ "בּוֵֹרא ְנָפשׁוֹת ַרבּוֹת"קלח – י ֹאַכל ִמיֵני ְמזוֹנוֹת‬ ‫ וּפוֵֹטר ַתְּבִשׁיל ֶזה‬,"‫ ִויָבֵר "ַﬠל ַהִמְּחָיה" וּ"בוֵֹרא ְנָפשׁוֹת ַרבּוֹת‬,‫ְוָדָבר ַאֵחר ֶשִׁבּ ְרָכתוֹ "בּוֵֹרא ְנָפשׁוֹת ַרבּוֹת" ְבַּוַדּאי‬ ‫קלט‬. ‫ִמַמּה ַנְּפָשׁ‬ 20 Similarly, when one is in doubt whether a fruit is from one of the seven species, he should eat another fruit which is certainly [one] of the seven species and recite the blessing Al haetz v’al pri haetz afterwards. In this way he will have fulfilled his obligation regarding the fruit concerning which the doubt exists, regardless of what [the appropriate blessing for it may be]. He need not [partake of another food that requires] the blessing Borei nefashos rabbos.22 Nevertheless, if one does not have another fruit [that is definitely from the seven species], he may not resolve [the doubt] by drinking wine and reciting the blessing Al hagefen or by eating cooked food from the five species [of grain] and reciting the blessing Al hamichyah and including Al haetz v’al pri haetz together with Al hagefen or with Al hamichyah because of the doubt. Accordingly, one should eat [such a fruit] only as part of a meal [ in which instance, his obligation to recite a blessing afterwards will be covered by Grace regardless.] If, however, one did partake of the fruit in question, it is better to include it [in the blessing recited after wine or a grain product] because of the doubt. ‫ ִויָבֵר "ַﬠל ָהֵﬠץ ְוַﬠל‬,‫כ ְוִאם ִמְסַתֵּפּק ִבְּפ ִרי ִאם הוּא ִמִשְּׁבַﬠת ַהִמּי ִנים – י ֹאַכל ְפּ ִרי ַאֵחר ֶשׁהוּא ִמִשְּׁבַﬠת ַהִמּי ִנים ְבַּוַדּאי‬ ‫קמא‬."‫קמ ְוֵאין ָצ ִרי ְלָדָבר ַאֵחר ְלָבֵר ָﬠָליו "בּוֵֹרא ְנָפשׁוֹת ַרבּוֹת‬, ‫ְפּ ִרי ָהֵﬠץ" ְוָיָצא ַגּם ַﬠל ְפּ ִרי ֶזה ִמַמּה ַנְּפָשׁ‬ 12/20/2020, 1:19 PM

Seder Birkas HaNehenin: Chapter 1 - [The Laws Governing Blessings B...

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‫ אוֹ ֶלֱאֹכל ַתְּבִשׁיל ֵמֲחֵמֶשׁת‬,"‫ֲאָבל ִאם ֵאין לוֹ ְפּ ִרי ַאֵחרקמב – ֵאין לוֹ ַתָּקָּנה ַﬠל ְיֵדי ֶשׁ ִיְּשֶׁתּה ַי ִין ִויָבֵר "ַﬠל ַהֶגֶּפן‬ , ‫קמג ְלִפיָכ‬.‫ ְוִלְכ ל "ַﬠל ָהֵﬠץ ְוַﬠל ְפּ ִרי ָהֵﬠץ" ְבּ"ַﬠל ַהֶגֶּפן" אוֹ ְבּ"ַﬠל ַהִמְּחָיה" ַﬠל ַהָסֵּפק‬,"‫ַהִמּי ִנים ִויָבֵר "ַﬠל ַהִמְּחָיה‬ ‫קמד‬.‫ ֲאָבל ִאם ְכָּבר ָאַכל – מוָּטב ְלָכְללוֹ ַבְּבָּרָכה ַﬠל ַהָסֵּפק‬.‫ל ֹא י ֹאְכֶלנּוּ ֶאָלּא ְבּתוֹ ַהְסּעוָּדה‬ 21 Since wine is the most prominent of all beverages, its blessing covers all other beverages.23 [This applies both to] the blessing recited before partaking of them, Shehakol nih’yah bidivaro, and the blessing recited afterwards [Borei nefashos rabbos]. [To explain:] If, when one recited the blessing Borei pri hagafen, the other beverages were in front of him, or he had in mind to drink them later — even though he did not have in mind explicitly to cover them [with the blessing Borei pri hagafen] — they are covered by that blessing. [Similarly, other beverages] are covered by the blessing Al hagefen even when one was required to recite the blessing Shehakol nih’yah bidivaro beforepartaking of them. For example, [the other beverages] were not in front of him when he recited the blessing Borei pri hagafen and he did not intend to [drink] them at that time [i.e. when he recited the blessing Borei pri hagafen]. If one drank less than a reviis of wine, in which instance, he is not required to recite a blessing afterwards, and [he] also drank a reviis of other beverages, he should recite the blessing Borei nefashos rabbos after [drinking]. [This applies] even when he did not recite the blessing Shehakol nih’yah bidivaro before partaking of [the other beverages].24 ‫קמו ֵבּין ִמְבָּרָכה‬,‫ הוִֹאיל ְוהוּא ר ֹאשׁ ְלָכל ַהַמְּשִׁקיןקמה – ֲהֵרי הוּא פּוֵֹטר ְבִּב ְרָכתוֹ ָכּל ִמיֵני ַמְשִׁקין‬,‫כא ַהַיּ ִין‬ ‫קמט אוֹ ֶשָׁהָיה ָאז‬,"‫קמח ִאם ָהיוּ ַהַמְּשִׁקין ְלָפָניו ְכֶּשֵׁבַּר "בּוֵֹרא ְפּ ִרי ַהָגֶּפן‬,"‫ִראשׁוָֹנהקמז ֶשִׁהיא "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬ ‫קנב ִנְפְטרוּ‬,‫ וֵּבין ִמְבָּרָכה ַאֲחרוָֹנה‬.‫ַדְּﬠתּוֹ ֲﬠֵליֶהם ִלְשׁתּוָֹתםקנ ַאף ֶשׁלּ ֹא ָהָיה ַדְּﬠתּוֹ ְלָפְטָרם ְבֵּפרוּשׁקנא – ִנְפְטרוּ ִמֵמּיָלא‬ ‫קנג ְכּגוֹן ֶשׁלּ ֹא‬,"‫ ַוֲאִפלּוּ הוּא ְבִּﬠְנָין ֶשֻׁהְצַר ְלָבֵר ֲﬠֵליֶהם ְבָּרָכה ִראשׁוָֹנה "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬,"‫ְבִּב ְרַכּת "ַﬠל ַהֶגֶּפן‬ ‫קנה‬.‫קנד ְוַגם ל ֹא ָהָיה ָאז ַדְּﬠתּוֹ ֲﬠֵליֶהם‬,"‫ָהיוּ ְלָפָניו ְכֶּשֵׁבַּר "בּוֵֹרא ְפּ ִרי ַהָגֶּפן‬ ‫ְוִאם ָשָׁתה ַי ִין ָפּחוֹת ִמִשּׁעוּר ְרִביִﬠית ֶשֵׁאין ָצ ִרי ְלָבֵר ְלַאֲחָריוקנו וִּמְשָּׁאר ַמְשִׁקין ָשָׁתה ְרִביִﬠית – ְיָבֵר ְלַאֲחֵריֶהם‬ ‫קנח‬."‫קנז ַאף ִאם הוּא ְבִּﬠְנָין ֶשׁלּ ֹא ֵבַּר ִלְפֵניֶהם "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬,"‫"בּוֵֹרא ְנָפשׁוֹת ַרבּוֹת‬

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Seder Birkas HaNehenin: Chapter 2 - The Detailed Laws Governing the ...

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Seder Birkas HaNehenin: Chapter 2 - The Detailed Laws Governing the Blessing [Over Bread] (1–15) - The Order of Blessings for the Satisfaction that One Receives By Rabbi Schneur Zalman of Liadi

CHAPTER 2 The Detailed Laws Governing the Blessing [Over Bread] (1–15) [‫פרק ב ]ְפָּרֵטי ִדּיֵני ִבּ ְרַכּת ַהַפּת וּבוֹ ט"ו ֲהָלכוֹת‬ 1 According to Scriptural Law, one is required to recite the Grace after Meals only after eating bread to the extent that he is satiated, as [can be inferred from] the verse:1 “When you have eaten and are satiated, you shall bless….” Our Sages, [however, ruled stringently, and] ordained that the Grace after Meals be recited even after partaking of [merely] an olive-sized portion [i.e. a k’zayis of bread].2 They only applied this ordinance to those types of loaves upon which people ordinarily base a meal.3 However, the blessing HaMotzi and the Grace after Meals are not recited over those types of loaves — to be described — on which people do not ordinarily base a meal. Instead, the blessing Borei minei mezonos is recited before [partaking of them] and the blessing Al hamichyah [is recited] afterwards. An exception is made when one eats an amount of these loaves sufficient to constitute the basis of a meal, i.e., the amount of ordinary bread upon which most people base a fixed meal, i.e., breakfast or dinner. Similarly, when one eats an equivalent amount of these other types of loaves, they are considered as the basis of a meal. Hence, [even] when a person eats such an amount of these loaves casually, without being satisfied, his circumstance is disregarded in view of that of people at large [and he is required to recite Grace after Meals]. ‫ו‬."‫ד ְכּמוֹ ֶשָׁכּתוּבה " ְוָאַכְלָתּ ְוָשָׂבְﬠָתּ וֵּבַרְכָתּ‬,‫א א ב ג ִבּ ְרַכּת ַהָמּזוֹן ִמן ַהתּוָֹרה ֵאיָנהּ ֶאָלּא ְכֶּשָׁאַכל ַפּת ְכֵּדי ְשִׂביָﬠה‬ ‫ז‬.‫ַוֲחָכִמים ִתְּקּנוּ ְלָבֵר ֲאִפלּוּ ַﬠל ַכַּזּ ִית‬ ‫ ֲאָבל ִמיֵני ְלָחִמים ֶשׁ ִיְּתָבֵּאר ֶשֵׁאין ְר ִגיִלין ִלְקֹבַּﬠ ְסעוָּדה‬,‫ְול ֹא ִתְּקּנוּח ֶאָלּא ְבֶּלֶחם ֶשֶׁדֶּר ְבֵּני ָאָדם ִלְקֹבַּﬠ ְסעוָּדה ָﬠָליו‬ ‫ ֶאָלּא ִלְפֵניֶהם "בּוֵֹרא ִמיֵני ְמזוֹנוֹת"י וְּלַאֲחֵריֶהם "ֵמֵﬠין‬,‫ֲﬠֵליֶהם – ֵאין ְמָב ְרִכין ֲﬠֵליֶהם "ַהמּוִֹציא"ט וִּב ְרַכּת ַהָמּזוֹן‬ ‫ ְכִּשׁעוּר ֶשֹׁרב ְבֵּני ָאָדם קוְֹבִﬠים ְסעוַּדת ֶקַבע – ֶשִׁהיא‬,‫יב ְדַּה ְינוּ‬,‫יא ֶאָלּא ִאם ֵכּן אוֵֹכל ֵמֶהם ְכִּשׁעוּר ְקִביעוּת ְסעוָּדה‬,"'‫ג‬ ‫ ְוַגם ִמְלָּחִמים ֵאלּוּ ְכֶּשׁאוְֹכִלין ִשׁעוּר ָכֶּזה ִלְפָﬠִמיםיד – ֲאַזי‬,‫ְסעוַּדת ֶﬠֶרב וֹּבֶקריג – ַﬠל ִשׁעוּר ָכֶּזה ִמְסָּתם ֶלֶחם ָגּמוּר‬ ‫טז‬.‫ ְוָלֵכן ַאף ִמי ֶשׁאוְֹכלוֹ ְסעוַּדת ֲﬠַראי ְול ֹא ָשֵׂבַﬠ ִמִשּׁעוּר ֶזהטו – ָבְּטָלה ַדְּﬠתּוֹ‬,‫ֵהם קוְֹבִﬠים ְסעוָּדה ָﬠָליו‬ 2 There are many opinions regarding the amount [of bread defined as “sufficient to constitute the basis of a meal”]. With regard to actual practice, one should do as follows: Anyone who eats an amount [of such baked goods] between the equivalent of six average eggs4 (k’beitzos) and (but not including) half an isaron,5 but is not satisfied by this amount, should first recite the blessing HaMotzi on an olive-sized portion of ordinary bread and recite Graceafter Meals [afterwards]. In this way, he fulfills his obligation according to all authorities. If one eats half an isaron [or

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more], regardless of whether he is satisfied or not, his own circumstance is disregarded in light of that of most people6 and he must recite the blessings HaMotzi and Grace after Meals over [these baked goods] alone. If one eats less than six egg-sized portions [of such baked goods] without being satisfied, he should recite the blessing Borei minei mezonos [beforehand] and the blessing Al hamichyah afterwards. If he is satisfied [by eating such an amount], he should wash his hands and recite the blessing HaMotzi beforehand and Grace after Meals afterwards over [these baked goods] alone, provided he eats at least an amount equivalent to four egg-sized portions.7 [However,] if he [eats] less than this [amount] and is satisfied from it, he should recite a blessing on an olive-sized portion of ordinary bread first. After [his meal, he should recite] Grace. ‫ ָכּל ֶשׁאוֵֹכל ִמְכֵּשׁשׁ ֵבּיִציםיח ֵבּינוֹ ִניּוֹת וְּלַמְﬠָלה ַﬠד ֲחִצי ִﬠָשּׂרוֹןיט‬,‫יז וְּלַמֲﬠֶשׂה ֵישׁ ִל ְנֹהג‬.‫ב וְּבִשׁעוּר ֶזה ַרבּוּ בּוֹ ַהֵדּעוֹת‬ ‫ ָלֵצאת‬,‫ ִאם הוּא ל ֹא ָשֵׂבַﬠ ִמֶמּנּוּ – ְיָבֵר "ַהמּוִֹציא" ַﬠל ַכַּזּ ִית ֶלֶחם ַאֵחר ְתִּחָלּה ִויָבֵר ִבּ ְרַכּת ַהָמּזוֹן‬,‫ְול ֹא ַﬠד ִבְּכָלל‬ ‫ וְּמָבֵר "ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן ָﬠָליו ְלַבדּוֹ‬,‫ וַּבֲחִצי ִﬠָשּׂרוֹן – ָבְּטָלה ַדְּﬠתּוֹ ְלִדְבֵרי ַהֹכּל‬.‫ְלִדְבֵרי ַהֹכּל‬. – ‫ ְוִאם ָשֵׂבַﬠ ִמֶמּנּוּכ‬."'‫ְוִאם אוֵֹכל ָפּחוֹת ִמְכֵּשׁשׁ ֵבּיִצים ְוהוּא ל ֹא ָשֵׂבַﬠ ִמֶמּנּוּ – ְמָבֵר "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" וּ"ֵמֵﬠין ג‬ ‫ ִיֹטּל ָיָדיוכא ִויָבֵר "ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן ָﬠָליו ְלַבדּוֹ‬. ‫כג ִאם הוּא ָשֵׂבַﬠ ִמִשּׁעוּר ֶזהכד – ְיָבֵר ַﬠל ַכַּזּ ִית ֶלֶחם ַאֵחר ְתִּחָלּה‬,‫כב ֲאָבל ָפּחוֹת ִמֵכּן‬,‫ְוהוּא ֶשָׁאַכל ְכִּשׁעוּר ד' ֵבּיִצים‬ ‫ ְוַאַחר ָכּ ִבּ ְרַכּת ַהָמּזוֹן‬,"‫"ַהמּוִֹציא‬. 3 [Even] if one is satisfied from such [a baked good] only when he eats it with an accompanying food that is filling — for example, [he eats such a baked good] with meat, fish or the like, to the extent that he is satisfied — it is as though he is satisfied from [this baked good] alone, since the accompanying dishes are secondary to it. Thus, he is obligated to recite Grace after Meals according to Scriptural Law.8 If one eats four egg-sized portions of this type of baked product with such accompanying dishes and is satisfied, he should recite the blessings HaMotzi and Grace. [If he is satisfied] by less than this amount, he should recite the blessing HaMotzi on ordinary bread first.9 ‫כה ְכּגוֹן ֶשְׁמַּלְפּתוֹ ְבָּבָשׂר אוֹ ָדִּגים ְוַכיּוֵֹצא ָבֶּהם‬,‫ג ְוִאם ֵאינוֹ ָשֵׂבַﬠ ִמִמּין ֶלֶחם ֶזה ְלַבדּוֹ ֶאָלּא ֶשׁאוְֹכלוֹ ִﬠם ִלְפָתּן ַהַמְּשִׂבּיַﬠ‬ ‫כח‬.‫כז ְו ִנְתַחֵיּב ְבִּב ְרַכּת ַהָמּזוֹן ִמן ַהתּוָֹרה‬,‫ ְלִפי ֶשַׁהִלְּפָתּן ְטֵפָלה לוֹ‬,‫ַﬠד ֶשָׁשַּׂבעכו – ֲהֵרי ֶזה ְכִּאלּוּ ָשַׂבע ִמֶמּנּוּ ְלַבדּוֹ‬ ‫ וְּבָפחוֹת‬,‫ ָהאוֵֹכל ְכּד' ֵבּיִציםכט ִמִמּין ֶלֶחם ֶזה ִﬠם ִלְפָתּן ָכֶּזה ַﬠד ֶשָׁשַּׂבעל – ְמָבֵר "ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן‬, ‫וְּלִפיָכ‬ ‫לא‬.‫ִמֵכּן – ְמָבֵר ַﬠל ֶלֶחם ַאֵחר ְתִּחָלּה‬ 4 If one initially had in mind to simply eat a snack [of these baked goods] and [therefore] recited the blessing Borei minei mezonos, but then changed his mind and decided to eat more, to the extent that he would be satisfied and it would constitute a proper meal, he should remove any doubt [regarding which blessings he is obligated to recite by doing the following]: First, he should recite the blessing Al hamichyah on what he has already eaten. Then he should wait a short while, wash his hands and recite the blessing HaMotzi. He should then eat to the point of satisfaction, and recite Grace after Meals.10 [He should recite Grace after Meals] even though he is not satisfied from [the baked goods he ate after reciting HaMotzi] alone, but [is] only [satisfied] by combining [those baked goods] with what he ate previously, over which he has already recited the blessing Al hamichyah. He must, however, eat an amount equivalent to at least four egg-sized portions [after reciting HaMotzi]. ‫ד ְוִאם ִמְתִּחָלּה ָהָיה ְבַּדְﬠתּוֹ ֶלֱאֹכל ֲאִכיַלת ֲﬠַראי וֵּבַר "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" ְוַאַחר ָכּ ִנְמַל ֶלֱאֹכל עוֹדלב ְכֵּדי ְשִׂביָﬠה‬ 12/20/2020, 1:20 PM

Seder Birkas HaNehenin: Chapter 2 - The Detailed Laws Governing the ...

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‫לה ְוִיֹטּל‬,‫לד ְוִיְשֶׁהה ְמַﬠט‬,‫וְּקִביעוּת ְסעוָּדהלג – ָנכוֹן ָלֵצאת ְיֵדי ָכּל ָסֵפק וְּלָבֵר ְתִּחָלּה "ֵמֵﬠין ג'" ַﬠל ַמה ֶשְּׁכָּבר ָאַכל‬ ‫לו ַאף ֶשֵׁאינוֹ ָשֵׂבַﬠ ֵמֲאִכיָלה ַהְשּׁ ִנָיּה ְלַבָדּהּ ֶאָלּא‬,‫ ִויָבֵר ִבּ ְרַכּת ַהָמּזוֹן‬,‫ ְוי ֹאַכל ַﬠד ְכֵּדי ְשִׂביָﬠה‬,"‫ָיָדיו ִויָבֵר "ַהמּוִֹציא‬ ‫לט‬.‫לח ְוהוּא ֶשָׁאַכל ָבַּאֲחרוָֹנה ְכּד' ֵבּיִצים ְלָפחוֹת‬."‫ְבֵּצרוּף ֲאִכיָלה ָה ִראשׁוָֹנהלז ֶשְׁכָּבר ֵבַּר ַאֲחֶריָה "ֵמֵﬠין ָשׁ שׁ‬ 5 These are the types of baked goods upon which people generally do not base their meals: pas haba bekisanin,11 lachmoniyos, and t’rukenin.12 Lachmoniyos are thin, soft pastry made from a soft blend of flour and water.13 [This mixture] is not thick, like the dough of ordinary bread which can be kneaded and rolled with one’s hands, but is rather like the dough of sponge-cake, which cannot be rolled by hand. [This dough] is baked in an oven or in a fryingpanwithout liquid. True, it is [considered as] ordinary bread regarding [the requirement of separating] challah and [the mitzvah of eating] matzah. Nevertheless, since most people do not ordinarily base a meal on it, [the Sages] did not ordain that the blessings HaMotzi and Grace after Meals be recited over it. [Instead, they ruled that] the blessings Borei minei mezonos and Al hamichyah [be recited] unless one eats an amount that would constitute the basis of a meal. ‫מב וַּפת ַהָבָּאה‬,‫מא וְּטרוָּק ִנין‬,‫מ ַלְחָמ ִניּוֹת‬:‫ה ְוֵאלּוּ ֵהם ִמיֵני ְלָחִמים ֶשֵׁאין ֶדֶּר ְבֵּני ָאָדם ִלְקֹבַּﬠ ְסעוָּדה ֲﬠֵליֶהם‬ ‫מג‬.‫ְבִּכיָס ִנין‬ ‫ ְול ֹא ָﬠָבה ְכִּﬠַסּת ֶלֶחם ָגּמוּר‬,‫ ֶשָׁה ְיָתה ְבִּליַלת ַהֶקַּמח ַבַּמּ ִים ְבִּליָלה ַרָכּה‬,‫ ֵהם ִמיֵני ְלָחִמים ַדִּקּיםמד ְוַרִכּים‬,‫ַלְחָמִניּוֹת‬ ‫מו ַוֲאָפָאהּ ַבַּתּנּוּר אוֹ ְבַּמֲחַבת ְבִּלי‬,‫ ֶאָלּא ְכִּﬠַסּת ֻסְפָגּ ִניןמה ֶשִׁאי ֶאְפָשׁר ְלַגְלְגָּלהּ ַבָּיַּד ִים‬,‫ַהִנּלּוָֹשׁה וִּמְתַגְּלֶגֶּלת ַבָּיַּד ִים‬ ‫מט ַאף ַﬠל ִפּי ֵכן הוִֹאיל ְוֵאין ֶדֶּר ֹרב ְבֵּני ָאָדם ִלְקֹבַּﬠ‬,‫מז ְוַאף ַﬠל ִפּי ֶשׁהוּא ֶלֶחם ָגּמוּר ְלִﬠ ְנַין ַחָלּהמח וַּמָצּה‬.‫ַמְשֶׁקה‬ ‫ ַﬠד ֶשׁיּ ֹאַכל ְכִּשׁעוּר‬,"'‫ ֶאָלּא "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" וּ"ֵמֵﬠין ג‬,‫ָﬠָליו ְסעוָּדהנ – ל ֹא ִתְּקּנוּ ְלָבֵר "ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן‬ ‫ְקִביעוּת ְסעוָּדה‬. 6 Similar [laws apply to] t’rukenin. [That term refers to baked goods] that are made from a particularly thin mixture of flour and water, but which having been poured into a cavity or hollow in a cooking range or oven, thickens somewhat after being baked.14 Alternatively, [the term refers to crepes, i.e., a baked product made from] pouring a large amount of such a mixture into a frying-pan and letting it bake until it becomes somewhat thick; ([these products are] called blinesh15 [in Yiddish]). If, however, one did not pour [the mixture] into a hollow, but rather on the floor of the cooking range or oven, where it spread to the extent that it became very thin after baking — this [resulting product] is called trisa— it is not at all included in the halachic [category] of bread regarding [the obligation to separate] challah. Therefore, only the blessings Borei minei mezonos and Al hamichyah are recited on it — even when one bases his meal on it. Similarly, if one poured a little of this particularly thin mixture into a broad frying-pan and it spread over the bottom of the frying-pan, [yielding a product that] even after being baked was very thin (called blintzes [in Yiddish]), [the products are not included in the halachic category of bread]. Basing a meal on them does not upgrade [the blessings to be recited over them to HaMotzi and Grace after Meals] just as [basing a meal] on trisa [does not upgrade the blessings recited on it to HaMotzi and Grace after Meals]. There are authorities who differ and maintain that one should recite the blessings HaMotzi and Grace over an amount of trisa that constitutes the basis of a meal as one does with t’rukenin. Deference should be given to their opinion, and one should not eat an amount [of trisa] that forms the basis of a meal unless one first recites the blessing HaMotzi on ordinary bread.

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There are other authorities who, based on the above,16 are more stringent and maintain that the Sages required [that one must partake of] an amount of t’rukenin that constitutes the basis of a meal to be obligated to recite HaMotzi and Grace only when the dough from which the mixture [is made] is particularly soft. [Different laws apply when] the dough is not that soft — even though it is impossible to roll by hand and it can only be beaten with a spoon in a bowl — and is baked in an oven or in a frying-pan without liquid until it becomes somewhat thick after baking; in contrast to trisa, it is not very thin. [Such a baked good] is [considered] like ordinary bread and requires the blessings HaMotzi and Grace even [when one only eats] an olive-sized portion. Similarly, [they maintain that] when [the Sages] required that [one partake of an amount that constitutes] the basis of a meal [to be obligated to recite the blessings HaMotzi and Grace] for lachmoniyos, that [only] applied to [lachmoniyos made from] a particularly thin mixture or even those not made from a particularly soft mixture, but which were made into very thin wafers after baking, like trisa. It is desirable to give weight to their words and to refrain from eating such [lachmoniyos] except as part of a meal [that includes bread]. ‫נא ֶאָלּא ֶשׁשּׁוְֹפִכין ְלתוֹ ֻגָּמּא ְוָחָלל ֶשַׁבִּכּיָרהנב אוֹ ַתּנּוּר‬,‫ ֶשׁבּוְֹלִלין ֶקַמח ַבַּמּ ִים ְבִּליָלה ַרָכּה יוֵֹתר ִמַדּאי‬,‫ו ְוֵכן ְטרוָּק ִנין‬ ‫נג ְוֵכן ִאם ָשַׁפ ַה ְרֵבּה ְלתוֹ ַהַמֲּחַבתנד ַﬠד ֶשַׁנֲּﬠָשׂה ָﬠב ְקָצת ַאַחר ָהֲאִפָיּהנה‬,‫ַﬠד ֶשַׁנֲּﬠָשׂה ָﬠב ְקָצת ַאַחר ָהֲאִפָיּה‬ (‫)ֶשׁקּוֹ ִרין ְבִּלינֶﬠס‬. ,‫ֲאָבל ִאם ל ֹא ָשַׁפ ְלתוֹ ֻגָּמּא ֶאָלּא ַﬠל ַגֵּבּי ַק ְרַקע ַהִכּיָרה ְוַהַתּנּוּר וִּמְתַפֵּשּׁט ָשׁם ַﬠד ֶשַׁנֲּﬠָשׂה ַדּק ְמֹאד ַאַחר ָהֲאִפָיּה‬ "‫נז ְוֵאין ְמָב ְרִכין ָﬠֶליָה ֶאָלּא "בּוֵֹרא ִמיֵני ְמזוֹנוֹת‬,‫ְוִהיא ִנְקֵראת ְט ִריָתאנו – ֵאין ָﬠֶליָה תּוַֹרת ֶלֶחם ְכָּלל ְלִﬠ ְנַין ַחָלּה‬ ‫נח ְוֵכן ִאם ָשַׁפ ְמַﬠט ִמְבִּליָלה ַרָכּה יוֵֹתר ִמַדּאי ְלתוֹ ַמֲחַבת ְרָחָבה וִּמְתַפֶּשֶּׁטת‬.‫ ֲאִפלּוּ ָקַבע ְסעוָּדתוֹ ָﬠֶליָה‬,"'‫וּ"ֵמֵﬠין ג‬ ‫ָשׁם ַﬠל שׁוֵּלי ַהַמֲּחַבת ְוַנֲﬠָשׂה ַדּק ְמֹאד ַגּם ַאַחר ָהֲאִפָיּה )ֶשׁקּוֹ ִרין ְבִּליְנֶצעסנט( – ֵאין ְקִביעוּת מוֶֹﬠֶלת ָבֶּהן ְכּמוֹ‬ ‫ִבְּט ִריָתא‬. ‫ ְוֵישׁ‬.‫ְוֵישׁ חוְֹלִקיםס ְואוְֹמ ִרים ֶשְׁטּ ִריָתא ְמָב ְרִכין ָﬠֶליָה "ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן ְבִּשׁעוּר ְקִביעוּת ְסעוָּדה ְכּמוֹ ִבְּטרוָּק ִנין‬ ‫סא‬.‫ ֶשׁלּ ֹא ֶלֱאֹכל ִשׁעוּר ְקִביעוּת ְסעוָּדה ִכּי ִאם ֶשְׁיָּבֵר "ַהמּוִֹציא" ַﬠל ֶלֶחם ָגּמוּר ְתִּחָלּה‬,‫ָלֹחשׁ ְלִדְבֵריֶהם‬ ‫ ֶשׁלּ ֹא ָנְתנוּ ֲחָכִמיםסד ִשׁעוּר ְקִביעוּת ְסעוָּדה ְלָבֵר "ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן‬,‫ְוֵישׁ ַמְחִמי ִרים עוֹדסב ְלִפי ֶזהסג לוַֹמר‬ ‫ ַאף ֶשִׁאי ֶאְפָשׁר ְלַגְלְגָּלהּ‬,‫ ֲאָבל ְכֶּשֵׁאיָנהּ ַרָכּה יוֵֹתר ִמַדּאי‬,‫ִבְּטרוָּק ִניןסה ֶאָלּא ְכֶּשְׁבִּליַלת ָהִﬠָסּה ַרָכּה יוֵֹתר ִמַדּאי‬ ‫סח ְוַנֲﬠָשׂה ָﬠֶבה ְקָצת ַאַחר ָהֲאִפָיּה ְול ֹא ַדּק‬,‫סז ַוֲאָפאוֹ ַבַּתּנּוּר אוֹ ְבַּמֲחַבת ְבִּלי ַמְשֶׁקה‬,‫ְבָּיַד ִיםסו ֶאָלּא טוֹ ְרפוֹ ַבַּכּף ִבְּקָﬠָרה‬ ‫ע ְוֵכן ַמה ֶשָּׁנְּתנוּ ִשׁעוּר ְקִביעוּת‬.‫ וְּמָב ְרִכין ָﬠָליו "ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן ְבַּכַזּ ִית‬,‫ְמֹאד ִכְּט ִריָתאסט – ֶלֶחם ָגּמוּר הוּא‬ ‫ אוֹ ֶשַׁנֲּﬠשׂוּ ְרִקיִקין ַדִּקּין ְמֹאד ַאַחר ָהֲאִפָיּה ִכְּט ִריָתא ְוַאף ִאם ֵאין‬,‫ְסעוָּדה ְבַּלְחָמִניּוֹתעא הוּא ִבְּבִליָלה ַרָכּה יוֵֹתר ִמַדּאי‬ ‫עג‬.‫ ֶשׁלּ ֹא ֶלֱאֹכלעב ִכּי ִאם ְבּתוֹ ַהְסּעוָּדה‬,‫ ְוטוֹב ָלֹחשׁ ְלִדְבֵריֶהם‬.‫ַהְבִּליָלה ַרָכּה יוֵֹתר ִמַדּאי‬ 7 [There are different opinions regarding how to define the term] pas haba bekisanin. Some authorities explain [that it refers to a product made from] dough which has been kneaded with milk, butter, honey, oil, wine or any fruit juice or with [raw] eggs or fat.17 [It is not considered as ordinary bread] because it is not made for the purpose of serving as the basis of a meal, since most people will [only] eat a small amount of such baked products and will only base a meal on bread which has been kneaded solely with water. If some water was mixed into such a dough, the status of the product depends on the larger component [of the liquid used]. Similarly, [they maintain] that when ordinary dough was kneaded with water, but at the time of kneading, was spiced to the extent that most people would not eat that much of it and make it the basis of a meal because of the quantity of spices used [is considered pas haba bekisanin]. Other authorities differ and maintain that one should recite the blessings HaMotzi 12/20/2020, 1:20 PM

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and Grace over such loaves. [Their reasoning is that such loaves] do not resemble lachmoniyos and t’rukenin. [The rationale for the distinction is that] most people will not base a meal on [lachmoniyos or t’rukenin] because the change in the [consistency of the] mixture of the dough causes their status to be downgraded [from that of bread]. For a [baked product coming from] such a thin mixture [of flour and water] does not satisfy hunger like ordinary bread. Instead, [these authorities maintain that the term] pas haba bekisanin refers to ordinary bread in which a pocket is made that is filled with honey, sugar, almonds, nuts, or other types of fruits and spices before the product is baked.18 The filling is the principal part, since [these products] are not made for sustenance and satiation, but for enjoyment and pleasure; the sustenance [provided by] the pastry is a secondary factor. [Indeed,] it would have been appropriate to recite the blessing on the filling and to cover the dough [with this blessing].19 Nevertheless, since the pastry is made from the five species [of grain] whose [products] are referred to as mazon [i.e. “sustaining food”], it does not become secondary to the filling, provided one is interested in eating it as well, as will be explained (in ch. 3). Accordingly, it is sufficient to recite the blessings Borei minei mezonos and Al hamichyah [on such products] and not HaMotzi and Grace after Meals, unless one eats an amount sufficient to constitute the basis of a meal. (In that instance, the pastry is of primary importance since it is satisfying hunger). Pastry filled with poppy seeds, which is made on Purim in these regions, is [however] not in the category [of pas haba bekisanin] since it is not made principally for enjoyment and pleasure, but rather for sustenance and to satisfy [one’s hunger]. ‫עז אוֹ‬,‫ אוֹ ְבֶּשֶׁמןעו ְוַי ִין‬,‫עה אוֹ ִבְּדַבשׁ‬,‫ אוֹ ְבֶּחְמָאה‬,‫ ֵישׁ ְמָפ ְרִשׁיםעד ֶשִׁהיא ִﬠָסּה ֶשִׁנּלּוָֹשׁה ְבָּחָלב‬,‫ז ַפּת ַהָבָּאה ְבִּכיָס ִנין‬ ‫ ִכּי ֹרב ְבֵּני ָאָדם כּוְֹסִסין ִמֶמָּנּה‬,‫פ ְלִפי ֶשֵׁאיָנהּ ֲﬠשׂוָּיה ִלְקִביעוּת ְסעוָּדה‬,‫עח אוֹ ְבֵּמי ֵבּיִציםעט ְוֻשָׁמּן‬,‫ִבְּשָׁאר ֵמי ֵפּרוֹת‬ ‫פב ְוִאם ֵﬠֵרב ִﬠָמֶּהם ְמַﬠט ַמ ִים ְבִּליָשָׁתהּ – הוְֹלִכין‬.‫פא ְוֵאין קוְֹבִﬠין ְסעוָּדה ֶאָלּא ַﬠל ַפּת ֶשׁ ִנּלּוָֹשׁה ְבַּמ ִים ְלַבָדּהּ‬,‫ְמַﬠט‬ ‫פד ַﬠד ֶשֵׁאין ֶדֶּר ֹרב ְבֵּני ָאָדם ֶלֱאֹכל ִמֶמָּנּה‬,‫פג ְוֵכן ִﬠָסּה ְגּמוָּרה ֶשׁ ִנּלּוָֹשׁה ְבַּמ ִים ֶשֵׁﬠֵרב ָבּהּ ַתְּבִלין ְבִּליָשָׁתהּ‬.‫ַאַחר ָהֹרב‬ ‫פה‬.‫ַה ְרֵבּה ְוִלְקֹבַּﬠ ְסעוָּדה ָﬠֶליָה ִמְפֵּני ִרבּוּי ַהַתְּבִלין‬ ‫פו ִכּי ֵאינוֹ דּוֶֹמה ְלַלְחָמ ִניּוֹת וְּטרוָּק ִנין ֶשֵׁאין‬,‫ְוֵישׁ חוְֹלִקים ַﬠל ֶזה ְואוְֹמ ִרים ֶשְׁמָּב ְרִכין "ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן ַﬠל ַפּת זוֹ‬ ‫ ֶשְׁבִּליָלה ַרָכּה ֵאיָנהּ סוֶֹﬠֶדת ַהֵלּבפז ָכּל ָכּ ְכֶּלֶחם‬,‫ֹרב ְבֵּני ָאָדם קוְֹבִﬠין ְסעוָּדה ֲﬠֵליֶהן ֵמֲחַמת ִשׁנּוּי ְבִּליָלָתן ִלְג ִריעוָּתא‬ ‫ָגּמוּר‬. ‫ וְּמַמְלִאין אוָֹתהּ ֹקֶדם ֲאִפָיָּתהּצ ְבִּמיֵני ְמִתיָקה ְכּמוֹ‬,‫ֶאָלּא ַפּת ַהָבָּאה ְבִּכיָסִניןפח ִהיא ַפּת ְגּמוָּרהפט ָהֲﬠשׂוָּיה ְכִּמין ִכּיס‬ ‫צג ִכּי ִﬠַקּר‬,‫ ְוַהִמּלּוּי הוּא ָהִﬠָקּר‬,‫ אוֹ ַתְּבִלין‬,‫צא אוֹ ְשֵׁקִדיםצב ֶוֱאגוִֹזים ְוַכיּוֵֹצא ָבֶּהם ִמְשָּׁאר ִמיֵני ֵפּרוֹת‬,‫ְדַּבשׁ ְוצוֶּקר‬ ‫ ְוָהָיה ָראוּי ְלָבֵר ַﬠל ַהִמּלּוּי ְוִלְפֹטר‬.‫צד וְּמזוֹן ָהִﬠָסּה הוּא ָטֵפל‬,‫ֲﬠִשָׂיָּתהּ ֵאיָנהּ ְלָמזוֹן וְּלַהְשִׂבּיַﬠ ֶאָלּא ְלִﬠדּוּן ְוַתֲﬠנוּג‬ ‫ ֶאָלּא ְלִפי ֶשָׁהִﬠָסּה ִהיא ֵמֲחֵמֶשׁת ַהִמּי ִנים ֶשֵׁהם ַה ִנְּקָרִאים ָמזוֹןצה – ֵאיָנהּ ַנֲﬠֵשׂית ְטֵפָלה ֶאל ַהִמּלּוּיצו ְכֶּשִׁמְּתַכֵּוּן‬,‫ָהִﬠָסּה‬ ‫ ֲאָבל ל ֹא‬,"‫ ְוָלֵכןצח ַדּי ְלָבֵר ָﬠֶליָה "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" ְו"ַﬠל ַהִמְּחָיה‬.(‫ַלֲאִכיָלָתהּ ַגּם ֵכּן ְכּמוֹ ֶשׁ ִיְּתָבֵּאר )ְבֶּפֶרק ג'צז‬ (‫ק ֶשׁסּוֶֹﬠֶדת ַהֵלּב‬,‫ ַﬠד ֶשׁיּ ֹאַכל ִשׁעוּר ְקִביעוּת ְסעוָּדהצט )ֶשָׁאז ָהִﬠָסּה ִהיא ִﬠָקּר‬,‫"ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן‬. ‫ ֶשֵׁאין ִﬠַקּר ֲﬠִשָׂיָּתםקג ְלִﬠדּוּן ְוַתֲﬠנוּג‬,‫שְׁמְשִׁמיןקב ֶשׁעוִֹשׂין ְבּפוּ ִרים ִבְּמִדינוֹת ֵאלּוּ‬ ֻ ‫ְוֵאין ִבְּכַלל ֶזהקא ִﬠָסּה ַהְמֻמֵלּאת ְבּ‬ ‫קד‬.‫ֶאָלּא ְלָמזוֹן וְּלַהְשִׂבּיַﬠ‬ 8 When does the above apply? When the filling is of various sweet substances or fruit, which are eaten for enjoyment and pleasure rather than to sustain and satisfy [one’s hunger], and it is also not common for most people to eat them as an accompaniment to bread. If, however, the filling is made: a) of foods that accompany bread and satiate [one’s hunger, e.g.,] meat, fish or cheese; 12/20/2020, 1:20 PM

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b) even [if the filling is made] of [foods] that do not satiate, but are eaten as accompaniment to bread [such as] vegetables; or, c) even of foods which do not accompany bread at all, but are among the [foods] eaten to sustain and satisfy [hunger] and it is customary to base a meal on them, the filling does not remove this kind of baked product from the halachic category of bread and the blessings HaMotzi and Grace — when one eats an olive-sized portion20 — are recited on it. [This rule applies] even if the person primarily intended to partake of this baked product for its filling and the crust is of secondary importance [to him]. This situation can be compared to that of a person who eats ordinary bread, but is primarily focused on the food that accompanies it or on the other items served as part of the meal, and considers the bread secondary to the accompanying foods and other items [being served]. [Nevertheless,] he should recite the blessing HaMotzi and Grace if he eats an olive-sized portion. ‫קה‬,‫ אוֹ ִמיֵני ֵפּרוֹת ַהֶנֱּאָכִלין ְלִﬠדּוּן ְוַתֲﬠנוּג ְול ֹא ְלָמזוֹן וְּלַהְשִׂבּיַﬠ‬,‫ח ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשַׁהִמּלּוּי הוּא ִמִמּיֵני ְמִתיָקה‬ ‫קו ֲאָבל ִאם ַהִמּלּוּי הוּא ִמָבָּשׂר ְוָד ִגים אוֹ ְגִּביָנהקז ֶשֵׁהם ִמיֵני ִלְפָתּן‬,‫ְוַגם ֵאין ֶדֶּר ֹרב ָהעוָֹלם ִלְלֹפּת ָבֶּהם ַהַפּת‬ ‫ אוֹ ֲאִפלּוּ ֵאינוֹ ִלְפָתּן ְכָּלל ֶאָלּא ֶשׁהוּא‬,‫קח אוֹ ֲאִפלּוּ ִמיֵני ְיָרקוֹתקט ֶשֵׁאין ַמְשִׂבּיִﬠין וְּמַלְפִּתין ָבֶּהם ַהַפּת‬,‫ַהַמְּשִׂבּיִﬠין‬ ‫קיא‬,‫ִמְדָּב ִרים ַהֶנֱּאָכִלים ְלָמזוֹן וְּלַהְשִׂבּיַﬠ ְוֶדֶר ִלְקֹבַּﬠ ְסעוָּדה ֲﬠֵליֶהםקי – ֵאין ַהִמּלּוּי מוִֹציא ַהַפּת ִמתּוַֹרת ֶלֶחם ָגּמוּר‬ ‫קיב ַאף ִאם ִﬠַקּר ַכָּוָּנתוֹ ַבֲּאִכיַלת ַפּת זוֹ ִבְּשִׁביל ַהִמּלּוּי ֶשְׁבּתוָֹכהּ ְוַהַפּת‬,‫וְּמָב ְרִכין ָﬠֶליָה "ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן ְבַּכַזּ ִית‬ ‫קיג וְּכמוֹ ַהסּוֵֹﬠד ֶלֶחם ָגּמוּר ְוִﬠַקּר ַכָּוָּנתוֹ ַﬠל ַהִלְּפָתּן אוֹ ַﬠל ְשֵׁאֵרי ְדָּב ִרים ַהָבִּאים ֵמֲחַמת ַהְסּעוָּדה ְואוֵֹכל‬.‫ְטֵפָלה ְבַּכָוָּנתוֹ‬ ‫קיד‬.‫ ֶשְׁמָּבֵר "ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן ְבַּכַזּ ִית‬,‫ַהַפּת ְבּתוַֹרת ְטֵפָלה ְלַהִלְּפָתּן וְּשָׁאר ְדָּב ִרים‬ 9 With regard to actual practice, the halachah is that on [pastry made from] dough that was kneaded with milk, other similar liquids, or fruit juice — [i.e., liquids] other than water — one may, according to the letter of the law, rely on the first opinion21 [in keeping with the principle] that when a doubt exists regarding matters of Rabbinic Law, one may follow the lenient ruling.22 However, a meticulous person23 should be stringent with himself and refrain from eating [such pastry] unless he first washed his hands and recited the blessing HaMotzi on other [ordinary] bread beforehand. Only in the instance of [dough] kneaded with honey, where just a little flour is used and the honey is the majority [of the mixture and the pastry is eaten] primarily for the sake of enjoying and taking pleasure in its sweetness is there [unqualified] room for leniency. This is the prevailing practice in these regions with regard to [such dough, which is baked into honey cake that is] (called lekach). [In this instance,] the flour is considered the principal component only because [the cake] is considered mazon [i.e. sustaining food], and it makes the mixture fit to be eaten,24 as will be explained (in ch. 3). ‫ ְבִּﬠָסּה ֶשׁ ִנּלּוָֹשׁה ְבָּחָלב ְוַכיּוֵֹצא בּוֹ ִמְשָּׁאר ַמְשִׁקין אוֹ ֵמי ֵפּרוֹת חוּץ ִמַמּ ִיםקטו – ִמן ַהִדּין ֵישׁ ִלְסֹמ ַﬠל‬,‫ט וְּלִﬠ ְנַין ֲהָלָכה‬ ‫קטז‬.‫ ֶשְׁבִּדְבֵרי סוְֹפ ִרים ַהֵלּ ַאַחר ַהֵמֵּקל‬,‫ְסָבָרא ָה ִראשׁוָֹנה‬ ‫קיח ַרק ְבּ ִנלּוָֹשׁה‬.‫ַא ַבַּﬠל ֶנֶפשׁקיז ַיְחִמיר ְלַﬠְצמוֹ ֶשׁלּ ֹא ֶלֱאֹכל ְבּל ֹא ְנִטיַלת ָיַד ִים ְו"ַהמּוִֹציא" ַﬠל ֶלֶחם ַאֵחר ְתִּחָלּה‬ ‫קיט ִאם ַהֶקַּמח ְמַﬠט ְוַהְדַּבשׁ הוּא ָהֹרב ְוָהִﬠָקּר ְלִﬠדּוּן ְוַתֲﬠנוּג ַהְמִּתיקוּת ְכּמוֹ ֶשׁנּוֲֹהִגין ִבְּמִדינוֹת ֵאלּוּ‬,‫ִבְּדַבשׁ ֵישׁ ְלָהֵקל‬ ‫ ֶאָלּא ֶשַׁהֶקַּמח ֶנְחָשׁב ִﬠָקּרקכא ֵמֲחַמת ֶשׁהוּא ִמין ָמזוֹן ְוַגם ַמְכִשׁיר ַהַתֲּﬠרוֹבוֹת ַלֲאִכיָלהקכב ְכּמוֹ‬,(‫)ֶשׁקּוֹ ִרין לעקיךקכ‬ (‫ֶשׁ ִיְּתָבֵּאר )ְבֶּפֶרק ג'קכג‬. 10 Whenever these types of pastry over which blessing Borei minei mezonos is recited are served on the table during a meal, but are not integral to the meal — i.e., they are not eaten for sustenance and to satisfy, but [are served] solely for enjoyment and pleasure or at the end of the meal as a dessert, to relieve the 12/20/2020, 1:20 PM

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heaviness of the meal — they are not covered by the blessing HaMotzi that was recited on the bread. Instead, it is necessary to recite the blessing Borei minei mezonos over them. However, the blessing Al hamichyah should not be recited after partaking of them since they are covered by Grace. Bread that was kneaded with milk or the like is an exception to this rule. One should never recite the blessing Borei minei mezonos over it [when it is eaten] during or at the end of the meal since some authorities maintain that the blessing HaMotzi should be recited over this bread, as with [any] ordinary bread. [According to this opinion,] it has already been covered by the blessing HaMotzi [that was recited over the ordinary bread at the beginning of the meal. Hence,] we follow the principle: Whenever there is a doubt whether a blessing is required, we rule leniently. If, however, one eats any of these types of pastry — even pastry filled with fruit — during a meal for sustenance and satisfaction, it is not necessary to recite a blessing [on them, nor] even on the fruit [filling] since it is considered secondary to the pastry and is covered with it, through the blessing recited on the bread. ‫קכה ִאם ָבּאוּ ַﬠל ַהֻשְּׁלָחן ְבּתוֹ ַהְסּעוָּדהקכו ֶשׁלּ ֹא ֵמֲחַמת‬,"‫י ָכּל ִמיֵני ְלָחִמים ֵאלּוּקכד ֶשִׁבּ ְרָכָתם "בּוֵֹרא ִמיֵני ְמזוֹנוֹת‬ ‫קכח אוֹ ְבּסוֹף ַהְסּעוָּדה ְלִקנּוַּח ְלָהֵקל‬,‫קכז ְדַּה ְינוּ ֶשׁלּ ֹא ֶלֱאֹכל ְלֵשׁם ָמזוֹן וְּלַהְשִׂבּיַﬠ ֶאָלּא ְלִﬠדּוּן ְוַתֲﬠנוּג ִבְּלַבד‬,‫ַהְסּעוָּדה‬ ‫קל ֲאָבל‬,"‫ ְוָצ ִרי ְלָבֵר ֲﬠֵליֶהם "בּוֵֹרא ִמיֵני ְמזוֹנוֹת‬,‫ִמֹכֶּבד ַהַמֲּאָכלקכט – ֵאין ִנְפָט ִרים ְבִּב ְרַכּת "ַהמּוִֹציא" ֶשַׁﬠל ַהַפּת‬ ‫קלב‬.‫קלא ְלִפי ֶשׁ ִנְּפָט ִרים ְבִּב ְרַכּת ַהָמּזוֹן‬,"'‫ל ֹא ְלַאֲחֵריֶהם "ֵמֵﬠין ג‬ ‫קלג ֶשֵׁאין ְלָבֵר ֲﬠֵליֶהם "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" ְבּתוֹ ַהְסּעוָּדה אוֹ ְבּסוָֹפהּ ְבָּכל‬,‫חוּץ ִמַפּת ֶשׁ ִנּלּוָֹשׁה ְבָּחָלב ְוַכיּוֵֹצא בּוֹ‬ ‫ וְּסֵפק ְבָּרכוֹת‬,"‫ ְו ִנְפֶטֶרת ְכָּבר ְבִּב ְרַכּת "ַהמּוִֹציא‬,‫קלד ֵמַאַחר ֶשֵׁיּשׁ אוְֹמ ִריםקלה ֶשִׁבּ ְרָכָתם "ַהמּוִֹציא" ְכֶּלֶחם ָגּמוּר‬,‫ִﬠְנָין‬ ‫ְלָהֵקל‬. ‫קלו ַוֲאִפלּוּ ִמיֵני ִﬠָסּה ַהְמֻמָלִּאים ְבֵּפרוֹת – ֵאין ָצ ִרי ְלָבֵר‬,‫ְוִאם אוֵֹכל ִמְלָּחִמים ֵאלּוּ תּוֹ ַהְסּעוָּדה ְלָמזוֹן וְּלַהְשִׂבּיַﬠ‬ ‫קלח‬.‫ ְלִפי ֶשֵׁהם ֶנְחָשִׁבים ִכְּטֵפָלה ֶאל ָהִﬠָסּהקלז ְו ִנְפָט ִרים ִﬠָמּהּ ְבִּב ְרַכּת ַהַפּת‬,‫ֲאִפלּוּ ַﬠל ַהֵפּרוֹת‬ 11 Similarly, products made from a soft [blend of flour and water] that were fried in liquid, are covered by the blessing recited over the bread when they are eaten for the sake of sustenance, like all cooked foods [made from grain].25 If, however, one eats them as dessert or for pleasure, it is necessary to recite a blessing [over them] as is done for lachmoniyos and the like. If one partakes of such foods outside a meal, the blessing Borei minei mezonos should be recited before partaking of them and the blessing Al hamichyah [should be recited] afterwards. [Nevertheless,] even if one is satiated by eating them, he ate an amount upon which others would base a meal, and he himself made them exclusively the basis of his meal, [he need only recite the above blessings.] All authorities agree that such products [do not warrant the blessings HaMotzi and Grace because they] never enter the halachic category of bread, since originally they were made from a soft blend [of flour and water] and were then fried in liquid. The small amount of oil smeared in the frying-pan so that the dough will not burn [does] not [cause the food to be] considered [to have been fried in] liquid.26 ‫ ְכּמוֹ ֶשׁ ִנְּפָט ִרים ָכּל‬,‫יא ְוֵכן ִמיֵני ִﬠָסּה ֶשְׁבִּליָלָתן ַרָכּהקלט ְו ִנַטְּגּנוּ ְבַּמְשֶׁקהקמ – ִנְפָט ִרים ְבִּב ְרַכּת ַהַפּת ְכֶּשׁאוְֹכִלים ְלָמזוֹן‬ ‫קמב‬.‫קמא ֲאָבל ִאם אוְֹכָלן ְלִקנּוַּח אוֹ ְלַתֲﬠנוּג – ָצ ִרי ְלָבֵר ְכּמוֹ ְבַּלְחָמִניּוֹת ְוַכיּוֵֹצא ָבֶּהם‬.‫ַמֲﬠֵשׂה ְקֵדָרה‬ ,‫ ַוֲאִפלּוּ ָשַׂבע ֵמֶהם‬,"'‫ְוִאם אוְֹכָלן ֶשׁלּ ֹא ְבּתוֹ ַהְסּעוָּדה – ְמָבֵר ִלְפֵניֶהם "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" וְּלַאֲחֵריֶהם "ֵמֵﬠין ג‬ ‫ ְלִפי ֶשִׁמֵּכּיָון ֶשִׁמְּתִּחָלּה ָה ְיָתה‬,‫ַוֲאִפלּוּ ָאַכל ִשׁעוּר ֶשֲׁאֵח ִרים קוְֹבִﬠין ָﬠָליו ְסעוָּדה ְוַגם הוּא ָקַבע ְסעוָּדתוֹ ֲﬠֵליֶהם ְלַבָדּם‬

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‫קמד‬.‫ְבִּליָלה ַרָכּה ְוַאַחר ָכּ ִנַטְּגּנוּ ְבַּמְשֶׁקה – ֵאין ֲﬠֵליֶהם תּוַֹרת ֶלֶחם ְכָּללקמג ְלִדְבֵרי ַהֹכּל‬ ‫קמה‬.‫וְּמַﬠט ֶשֶׁמן ֶשׁמּוְֹשִׁחין ַהַמֲּחַבת ֶשׁלּ ֹא ִתָּשֵּׂרף ָהִﬠָסּה – ֵאיָנהּ ִנְקֵראת ַמְשֶׁקה‬ 12 [There are differing opinions,] however, with regard to [the blessings to be recited] on [products made] from a thick dough resembling the dough of ordinary bread, which can be rolled by hand [and] that was then fried in a frying-pan with oil, other liquids, or with fat. Some authorities maintain that being fried in a frying-pan does not remove the dough from the halachic category of ordinary bread. Since there was only a small amount of liquid in the frying-pan and the dough was initially a thick mixture, it is as if it was baked in an oven. Hence, one should recite the blessing HaMotzi over it and, [if one eats] an olive-sized portion, [he should recite] Grace afterwards. Others differ and maintain that the laws applying to frying are the same as those which apply to cooking, as will be explained. Fundamentally, the halachah follows [the latter opinion]. Nevertheless, if one [intends] to eat an amount that will satiate him, the question arises as to whether he is required to recite Grace according to Scriptural Law.27 Hence, he should be stringent and partake of such foods only within a meal [based] on ordinary bread.28 ([To explain the issue mentioned above: According to Scriptural Law, the recitation of the blessing Al Hamichyah fulfills the obligation to recite Grace, because it includes all the themes mentioned in Grace and requirement to recite three] blessings is [merely] a Rabbinic ordinance.29 Nevertheless, since it was Moshe Rabbeinu who instituted the blessing Hazan, [the first blessing of Grace after Meals,] as a separate blessing, [ordaining] that it begin “Blessed [are You]” and conclude “Blessed [are You],” one should act stringently regarding a doubt in relation to it, just as one would regarding a doubt involving a Scriptural [commandment].) [The above ruling applies] even if [the dough] has a filling, as long as the filling is not [made] of fruits and the like, but rather [it is made of] of cheese and [the filled dough is] fried in butter (called flodin), or [the filling is made] of meat, and is fried in fat. According to the second opinion, however, one who bases his meal on fried [dough] alone should not recite the blessings HaMotzi and Grace, but rather [he should recite the blessings] Borei minei mezonos and Al hamichyah. All of the above [only] applies to fried [dough. When,] however, dough has been cooked in a pot, it is not included within the halachic category of bread at all, even according to the first opinion [cited] above. One should always recite the blessings Borei minei mezonos and Al hamichyah on products made from [such dough] even when they serve as the basis of a meal, and even when they consist of large pieces ([like those] called knaidlach or kreplach).30 Nevertheless, if [such a food] was subsequently baked in an oven or in a frying-pan without liquid, the halachic status of ordinary bread returns, even to pieces smaller than an olive-sized portion. One should recite the blessing HaMotzi before partaking of it and [if one eats] an olive sized portion, [he should recite] Grace [afterwards]. According to the first opinion that maintains that frying with a small amount of liquid has the same halachic status as baking, this rule would also apply if [after dough was cooked], it was subsequently fried in a frying-pan with a small 12/20/2020, 1:20 PM

‫‪https://www.chabad.org/library/article_cdo/aid/4637812/jewish/Seder-Bi...‬‬

‫‪Seder Birkas HaNehenin: Chapter 2 - The Detailed Laws Governing the ...‬‬

‫‪amount of liquid.‬‬ ‫‪Accordingly, in deference to the first opinion, dough products filled with cheese‬‬ ‫‪(called kreplach), which, in these regions, are cooked and afterwards fried in butter‬‬ ‫‪in a frying-pan — or even in a pot, only that the [amount of] butter is minute in‬‬ ‫‪relation to the quantity of dough and cheese — should not be eaten in a quantity‬‬ ‫‪sufficient to satiate, except within a meal. If, however, one puts a large amount of‬‬ ‫‪cream (called smetina) into the pot in which the dough is being fried, this is‬‬ ‫‪considered as an ordinary type of cooking. One should always recite the blessings‬‬ ‫‪Borei minei mezonos and Al hamichyah over [the resulting product]. Similarly,‬‬ ‫‪[these blessings are recited] if one fried such a product in a large frying-pan or pot‬‬ ‫‪with a large amount of butter, the way one cooks in water, even though one drained‬‬ ‫‪off the butter afterwards.‬‬ ‫יב ֲאָבל ִﬠָסּה ֶשְׁבִּליָלָתהּ ָﬠָבה ְכִּﬠַסּת ֶלֶחם ָגּמוּר ַהִמְּתַגְּלֶגֶּלת ַבָּיַּד ִים ְוִטְגָּנהּ ְבַּמֲחַבת ְבֶּשֶׁמן אוֹ ְשָׁאר ַמְשִׁקין ְושׁוָּמן – ֵישׁ‬ ‫אוְֹמ ִריםקמו ֶשֵׁאין ַהִטּגּוּן ְבַּמֲחַבת מוִֹציָאהּ ִמתּוַֹרת ֶלֶחם ָגּמוּר‪ ,‬הוִֹאיל וַּמְשֶׁקה ֶשַׁבַּמֲּחַבת הוּא ָדָּבר מוָּﬠטקמז ְוָהִﬠָסּה‬ ‫‪ָ.‬ה ְיָתה ְבִּליָלָתהּ ָﬠָבה ְתִּחָלּה‪ַ ,‬וֲהֵרי ֶזה ְכִּאלּוּ ֶנֱאֵפית ַבַּתּנּוּר‪ ,‬וְּמָב ְרִכין ָﬠֶליָה "ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן ְבַּכַזּ ִית‬ ‫ְוֵישׁ חוְֹלִקיםקמח ְואוְֹמ ִרים ֶשִׁדּין ַהִטּגּוּן ְכִּדין ַהִבּשּׁוּל‪,‬קמט וְּכמוֹ ֶשׁ ִיְּתָבֵּאר‪.‬קנ ְוֵכן ִﬠָקּר‪.‬קנא‬ ‫וִּמָכּל ָמקוֹם‪ִ ,‬אם אוֵֹכל ְכֵּדי ְשִׂביָﬠהקנב ֶשׁהוּא ָסֵפק ֶשׁל תּוָֹרהקנג )ַאף ֶשִׁמְּנַין ַהְבָּרכוֹת הוּא ִמִדְּבֵרי סוְֹפ ִרים‪,‬קנד ִמָכּל‬ ‫ָמקוֹם ֵמַאַחר ֶשֹׁמֶּשׁה ַרֵבּנוּ ָﬠָליו ַהָשּׁלוֹם ִתֵּקּן ִבּ ְרַכּת ַהָזּןקנה ִבְּבָרָכה ִבְּפֵני ַﬠְצָמהּ ִלְפֹתַּח ְבּ"ָברוּ " ְוַלְחֹתּם ְבּ"ָברוּ "‪,‬קנו‬ ‫ָראוּי ְלַהְחִמיר ִבְּסֵפָקהּ ְכֵּﬠין ָסֵפק ֶשׁל תּוָֹרהקנז( – ֵישׁ ְלַהְחִמיר ֶשׁלּ ֹא ֶלֱאֹכל ִכּי ִאם ְבּתוֹ ַהְסּעוָּדה ֶשׁל ֶלֶחם ָגּמוּר‪.‬קנח‬ ‫ַוֲאִפלּוּ ִהיא ְמֻמֵלּאת‪ָ ,‬כּל ֶשֵׁאיָנהּ ְמֻמֵלּאת ְבֵּפרוֹת ְוַכיּוֵֹצא ָבֶּהםקנט ֶאָלּא ִבּ ְגִביָנה וְּמֻטֶגֶּנת ְבֶּחְמָאה )ֶשׁקּוֹ ִרין פלאדין(‪ ,‬אוֹ‬ ‫ְבָּבָשׂר וְּמֻטֶגֶּנת ְבּשׁוָּמן‪.‬קס‬ ‫ֲאָבל ַהקּוֵֹבַﬠ ְסעוָּדה ַﬠל ִמיֵני ִטגּוּן ְלַבָדּםקסא – ֵאין ְלָבֵר "ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן ְלִפי ְסָבָרא ָהַאֲחרוָֹנה‪ִ ,‬כּי ִאם‬ ‫"בּוֵֹרא ִמיֵני ְמזוֹנוֹת" וּ"ֵמֵﬠין ג'"‪.‬קסב‬ ‫ְוָכל ֶזה ְבִּטגּוּן‪ֲ ,‬אָבל ִﬠָסּה ֶשׁ ִנְּתַבְּשָּׁלה ִבְּקֵדָרה – ֵאין ָﬠֶליָה תּוַֹרת ֶלֶחם ְכָּללקסג ַגּם ִלְסָבָרא ָה ִראשׁוָֹנה‪,‬קסד וְּמָב ְרִכין‬ ‫ָﬠֶליָה "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" וּ"ֵמֵﬠין ג'" ְלעוָֹלם‪ֲ ,‬אִפלּוּ ִבְּקִביעוּת ְסעוָּדה‪ַ ,‬וֲאִפלּוּ ֵהן ֲחִתיכוֹת ְגּדוֹלוֹתקסה )ֶשׁקּוֹ ִרין‬ ‫קניידליך אוֹ קרעפליך(‪.‬קסו‬ ‫ַא ִאם ָחַזר ַוֲאָפָאהּ ְבַּתנּוּר אוֹ ְבַּמֲחַבת ְבִּלי ַמְשֶׁקה – ָחַזר ְוָיַרד ָﬠָליו תּוַֹרת ֶלֶחם ָגּמוּר‪,‬קסז ַוֲאִפלּוּ ֵהן ֲחִתיכוֹת ְקַטנּוֹת‬ ‫‪ִ.‬מַכַּזּ ִית‪ ,‬וְּמָב ְרִכין ָﬠֶליָה "ַהמּוִֹציא"קסח וִּב ְרַכּת ַהָמּזוֹן ְבַּכַזּ ִית‬ ‫וְּלִפי ְסָבָרא ָה ִראשׁוָֹנה ֶשַׁהִטּגּוּן ִבְּמַﬠט ַמְשֶׁקה ִדּינוֹ ַכֲּאִפָיּה‪ ,‬הוּא ַהִדּין ִאם ָחַזר ְוִטְגָּנהּ ְבַּמֲחַבת ְבַּמְשֶׁקה ְמַﬠט‪ְ .‬וָלֵכן ִמיֵני‬ ‫ִﬠָסּה ְמֻמָלִּאים ִבְּגִביָנה )ֶשׁקּוֹ ִרין קרעפליך( ֶשְׁמַּבְשִּׁלין אוָֹתן ִבְּמִדיָנֵתנוּ ְוַאַחר ָכּ ְמַטְגּ ִנין ְבֶּחְמָאה ְבַּמֲחַבת אוֹ ֲאִפלּוּ‬ ‫ִבְּקֵדָרה‪ֶ ,‬אָלּא ֶשַׁהֶחְמָאה הוּא ָדָּבר מוָּﬠט ְלִפי ֵﬠֶר ִרבּוּי ָהִﬠָסּה ְוַה ְגִּביָנה – ֵאין ֶלֱאֹכל ֵמֶהם ְכֵּדי ְשִׂביָﬠהקסט ִכּי ִאם‬ ‫ְבּתוֹ ַהְסּעוָּדה‪ָ ,‬לֹחשׁ ִלְסָבָרא ָה ִראשׁוָֹנה‪.‬קע‬ ‫ֲאָבל ִאם ְמִשׂיִמים ְלתוֹ ַהְקֵּדָרה ֶשִׁנַּטְּגּ ִנים ְבּתוָֹכהּ ַה ְרֵבּה ֶשֶׁמן ַהָצּף ַﬠל ְפֵּני ַהָחָלב )ֶשׁקּוֹ ִרין סמעטינע( – ֲהֵרי ֶזה ְכִּמין‬ ‫ִבּשּׁוּל ָגּמוּר‪ ,‬וְּמָבֵר "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" וּ"ֵמֵﬠין ג'" ְלעוָֹלם‪ְ .‬וֵכן ִאם ִטְגָּנהּ ְבִּאְלָפּס אוֹ ִבְּקֵדָרה ְבֶּחְמָאה ַה ְרֵבּה ְכֵּﬠין‬ ‫‪ִ.‬בּשּׁוּל ַבַּמּ ִים‪ַ ,‬אף ַﬠל ִפּי ֶשַׁאַחר ָכּ ִסֵנּן ֵמֶהם ַהֶחְמָאה‬ ‫‪13 All the above relates to dough that was cooked before being baked. If, however,‬‬ ‫‪bread had [first] been baked [and then] was cooked in a pot, the cooking does not‬‬ ‫‪remove it from the halachic category of ordinary bread with regard to the blessings‬‬ ‫‪[to be recited over it], i.e., the blessings HaMotzi and Grace [if] an olive-sized‬‬ ‫‪portion [is eaten].31‬‬ ‫‪[The above applies] provided that the bread did not dissolve while being cooked to‬‬ ‫‪the extent that none of the pieces [being eaten] remained the size of an olive-sized‬‬

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portion. For any piece [of bread] which remains as large as an olive-sized portion — even though it has lost the appearance of bread entirely due to extensive cooking — is not removed from the halachic category of bread with regard to its blessing. If [the pieces that remain are] smaller than an olive-sized portion, [the cooking process causes them to be] removed from the halachic category of bread entirely. [This ruling applies] even if the [resulting food] is still recognizable as bread, for [halachically] this is not considered the appearance [of bread]. The blessings Borei minei mezonos and Al hamichyah should be recited even if one based a meal on many [such] pieces which had disintegrated [somewhat] through cooking, without any of the [pieces which one ate] retaining the size of an olive-sized portion. There are authorities who maintain that [the above ruling applies] even if the bread did not dissolve through cooking, but was crumbled into pieces smaller than an olive-sized portion [and was then cooked] — as is the custom with matzah on Pesach — even if the form of bread is still evident, for [halachically] this is not considered the appearance [of bread. Moreover, they maintain that the rule continues to apply] even if the pieces became attached through cooking and now each piece is the size of an olive. [Because of the difference of opinion, we follow the principle that] whenever there is a doubt whether a blessing should be recited, we rule leniently. [Therefore, the blessings Borei minei mezonos and Al hamichyah should be recited.] Nevertheless, a meticulous person should conduct himself stringently and not partake of enough [of such pieces] to satiate himself as long as they [retain the] appearance of bread. Instead, he should recite the blessing HaMotzi on an olive-sized piece of ordinary bread [before partaking of them]. Whenever [bread has been] fried, one should always follow the more stringent opinion. ‫קעא ֲאָבל ֶלֶחם ָאפוּי ֶשׁ ִנְּתַבֵּשּׁל ִבְּקֵדָרה – ֵאין ַהִבּשּׁוּל מוִֹציאוֹ ִמתּוַֹרת ֶלֶחם‬,‫יג ְוָכל ֶזה ְבִּﬠָסּה ֶשׁ ִנְּתַבְּשָּׁלה ֹקֶדם ֲאִפָיָּתהּ‬ ‫קעבֶאָלּא ִאם ֵכּן ִנְמָחה ַהֶלֶּחם ַבִּבּשּׁוּלקעג ַﬠד‬,‫ָגּמוּר ְלִﬠ ְנַין ְבָּרָכה ֶשׁלּ ֹא ְלָבֵר ָﬠָליו "ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן ְבַּכַזּ ִית‬ ‫קעד ִכּי ָכּל ְפּרוָּסה ֶשׁ ִנְּשָׁאר ָבּהּ ַכַּזּ ִיתקעה – ל ֹא ִנְתַבְּטָּלה ֲﬠַד ִין ִמתּוַֹרת ֶלֶחם‬,‫ֶשׁלּ ֹא ִנְשַׁאר ַבְּפּרוּסוֹת ַכַּזּ ִית ְבָּכל ֶאָחד‬ ‫ ְוִאם ל ֹא ִנְשָׁאר ָבּהּ ַכַּזּ ִית – ִנְתַבְּטָּלה ִמתּוַֹרת ֶלֶחם‬,‫ ֲאִפלּוּ ֵאין ָבּהּ ֹתַּאר ֶלֶחם ְכָּללקעו ֵמֲחַמת ֹרב ַהִבּשּׁוּל‬,‫ְלִﬠְנַין ְבָּרָכה‬ ‫קעז וְּמָב ְרִכים ָﬠֶליָה "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" וּ"ֵמֵﬠין‬,‫ ַוֲאִפלּוּ ִנ ְרֶאה ֶשֵׁיּשׁ ָﬠֶליָה ֹתַּאר ֶלֶחם – ֵאינוֹ ָחשׁוּב ֹתַּאר‬,‫ְלַגְמֵרי‬ ‫קעט‬.‫ ֲאִפלּוּ ָקַבע ְסעוָּדה ַﬠל ְפּרוּסוֹת ַה ְרֵבּה ֶשׁ ִנְּמחוּ ְבִּבשּׁוּל ְול ֹא ִנְשַׁאר ַכַּזּ ִית ְבָּכל ַאַחת‬,‫ג'"קעח ְלעוָֹלם‬ ‫ ֶאָלּא ֶשִׁמְּתִּחָלּה ֹקֶדם ַהִבּשּׁוּל ֵפֵּרר ַהַפּת ִלְפרוּסוֹת ְקַטנּוֹת ְפּחוּתוֹת ִמַכַּזּ ִית‬,‫ְוֵישׁ אוְֹמ ִריםקפ ֶשֲׁאִפלּוּ ל ֹא ִנְמחוּ ַבִּבּשּׁוּל‬ ‫קפב ַוֲאִפלּוּ ָחְזרוּ‬,‫קפא ֲאִפלּוּ ִנ ְרֶאה ֶשֵׁיּשׁ ֲﬠֵליֶהן ֹתַּאר ֶלֶחם – ל ֹא ֶנְחָשׁב ֹתַּאר‬,‫ְכּמוֹ ֶשׁנּוֲֹהִגין ַלֲﬠשׂוֹת ְבַּמצּוֹת ְבֶּפַסח‬ ‫קפג‬.‫ְוִנְדְבּקוּ ַﬠל ְיֵדי ַהִבּשּׁוּל ְוַנֲﬠשׂוּ ַכַּזּ ִית‬ ‫קפד וִּמָכּל ָמקוֹם ָכּל ַבַּﬠל ֶנֶפשׁ ַיְחִמיר ְלַﬠְצמוֹ ֶשׁלּ ֹא ֶלֱאֹכל ֵמֶהן ְכֵּדי ְשִׂביָﬠהקפה ִאם ֵישׁ ֲﬠֵליֶהן‬.‫וְּסֵפק ְבָּרכוֹת ְלָהֵקל‬ ‫קפח‬.‫קפז וְּבִטגּוּן ֵישׁ ְלַהְחִמיר ְבָּכל ִﬠ ְנָין‬.‫קפו ִכּי ִאם ֶשְׁיָּבֵר "ַהמּוִֹציא" ַﬠל ַכַּזּ ִית ֶלֶחם ָגּמוּר ְתִּחָלּה‬,‫ֹתַּאר ֶלֶחם‬ 14 All of the above applies when [the bread] was cooked in a k’li rishon, [a pot that was cooked on a fire, whether it was still on the fire or had been removed from the fire].32 However, [halachically,] a k’li sheini, [a pot into which the contents of a k’li rishon were poured] does not cook food [placed inside of it]. Accordingly, if one put pieces of bread into a k’li sheini, even if they were smaller than an olive-sized portion, the blessing HaMotzi should be recited over them and afterwards, [if one partook of] an olive-sized portion, the Grace after Meals [should be recited. This ruling applies] provided [the pieces of bread] did not soak in [the liquid of the k’li sheini] to the extent that they dissolved and lost the appearance of baked bread, but instead, are still recognizable as bread rather than dough.

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There is an unresolved halachic issue regarding whether liquid that is being poured from a k’li rishon has the halachic statusof liquid in a k’li rishon or that of liquid in a k’li sheini.33 Hence, when one poured [liquid] from a k’li rishon over pieces [of bread] that are smaller than an olive-sized portion [that had been placed] in a bowl, he should only partake of them within a meal [at which he eats bread. This restriction applies] only when the pieces of bread are still recognizable as bread. If, however, they remained [in the liquid] long enough to dissolve somewhat, they [are considered to] have lost appearance of baked bread. Even when pieces [of bread] smaller than an olive-sized portion soaked in cold liquid for a long time and began to dissolve until they lost the appearance of bread and [began to] look like pieces of dough, the blessings Borei minei mezonos and Al hamichyah should be recited over them. [This ruling applies] even when one ate enough of them to constitute the basis of a meal. Whenever the water turns white because these small pieces of bread have dissolved in it, they can be considered to have lost the appearance of bread. This ruling also applies to pieces of bread which were dried in an oven, (called pentz [in Yiddish],) and were then soaked in cold beer. Nevertheless, when breadcrumbs have not undergone a change, even though they are ground as fine as flour and thus cannot be recognized as bread, since [fundamentally,] they still retain the appearance of bread,34 they are not removed from the halachic category of bread and one should recite the blessing HaMotzi over them. ‫קצ וְּלִפיָכ ִאם ָנַתן ְלתוֹכוֹ ֵפּרוֵּרי ֶלֶחם ֲאִפלּוּ‬,‫קפט ֲאָבל ְכִּלי ֵשׁ ִני ֵאינוֹ ְמַבֵשּׁל‬,‫יד ְוָכל ֶזה ְכֶּשׁ ִנְּתַבֵּשּׁל ִבְּכִלי ִראשׁוֹן‬ ‫ ְוהוּא ֶשׁלּ ֹא ָשׁהוּ ְבּתוֹכוֹ ָכּל ָכּ ַﬠד‬.‫ וְּלַאֲחֵריֶהם ִבּ ְרַכּת ַהָמּזוֹן ְבַּכַזּ ִית‬,"‫ְפּחוִּתין ִמַכַּזּ ִיתקצא – ְמָבֵר ֲﬠֵליֶהם "ַהמּוִֹציא‬ ‫קצב‬.‫ ֶאָלּא ֲﬠַד ִין ִנָכּ ִרים ֶשֵׁהם ֶלֶחם ָאפוּי ְול ֹא ִﬠָסּה‬,‫ֶשִׁנּמּוַֹח ְוָהַל ֹתַּאר ַהֶלֶּחם ָהָאפוּי ֵמֶהם‬ ‫קצג ְוָלֵכן ֵאין ֶלֱאֹכל ֵפּרוּ ִרין ְפּחוִּתין ִמַכַּזּ ִית‬,‫ְוֵﬠרוּי ִמְכִּלי ִראשׁוֹן הוּא ָסֵפק ִאם ִנדּוֹן ִכְּכִלי ִראשׁוֹן אוֹ ִכְּכִלי ֵשׁ ִני‬ ‫קצד ֲאָבל ִאם ָשׁהוּ ַﬠד ֶשׁ ִנּמּוֹחוּ‬.‫ ִאם ֵישׁ ֲﬠֵליֶהם ֹתַּאר ֶלֶחם‬,‫ֶשִׁבְּקָﬠָרה ֶשֵׁﬠָרה ֲﬠֵליֶהם ִמְכִּלי ִראשׁוֹן ִכּי ִאם ְבּתוֹ ַהְסּעוָּדה‬ ‫קצה‬.‫ְקָצת – ָהַל ֵמֶהם ֹתַּאר ֶלֶחם ָהָאפוּי‬ ‫ַוֲאִפלּוּ ֵפּרוּ ִרין ְפּחוִּתין ִמַכַּזּ ִיתקצו ֶשׁ ִנְּשׁרוּ ְבּצוֹ ְנ ִנין ְזַמן ְמֻרֶבּה ְו ִנמּוֹחוּ ְקָצת ַﬠד ֶשָׁהַל ֵמֶהם ֹתַּאר ַהֶלֶּחםקצז ְו ִנ ְרִאים‬ ‫קצח ְוָכל ֶשַׁהַמּ ִים ִמְתַלְבּ ִנים‬.‫ְכֵּפרוֵּרי ִﬠָסּה – ְמָבֵר ֲﬠֵליֶהן "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" וּ"ֵמֵﬠין ג'" ֲאִפלּוּ ִבְּקִביעוּת ְסעוָּדה‬ (‫קצט ְוֵכן ַהִדּין ַבֲּחִתיכוֹת ַפּת ֶשׁ ִנְּתַיְבּשׁוּ ַבַּתּנּוּר )ֶשׁקּוֹ ִרין פענץ‬.‫ֵמֲחַמת ִמחוּי ַהֵפּרוּ ִרים – ְכָּבר ָהַל ֵמֶהם ֹתַּאר ַהֶלֶּחם‬ ‫ר‬.‫ְושׁוֹ ִרין אוֹתוֹ ְבֵּשָׁכר צוֵֹנן‬ ‫רא ֲאִפלּוּ הוּא ֵפּרוּר ַדּק ְכֶּקַמחרב ֶשֵׁאין ִנ ְרֶאה בּוֹ ֹתַּאר ֶלֶחם ָלַﬠ ִין – ַאף ַﬠל ִפּי ֵכן‬,‫וֵּפרוֵּרי ֶלֶחם ָהעוְֹמִדים ְבֵּﬠיָנם‬ ‫רד‬."‫ וְּמָב ְרִכין ָﬠָליו "ַהמּוִֹציא‬,‫רג ְול ֹא ִנְתַבֵּטּל ִמתּוַֹרת ֶלֶחם‬,‫ַמ ְרֵאהוּ ָﬠַמד בּוֹ‬ 15 The blessings Borei minei mezonos and Al hamichyah should always35 be recited over pieces of bread that are smaller than an olive-sized portion that were joined together by honey or milk or soup, and, in the process, dissolved somewhat, becoming like dough and losing the appearance of baked bread. [The reason is that] from the outset, no one piece was the size of an olive-sized portion.36 Consequently, the blessings Borei minei mezonos and Al hamichyah are always recited [on the food] customarily prepared on Pesach by grinding matzos very finely,37 and then kneading the crumbs in hot water, fat and eggs, that dissolves the matzah somewhat, making it like dough when kneaded and made into balls (called knaidlach or chremslach) which do not have the appearance of baked bread.38

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[This ruling applies] even if [the knaidlach] were not cooked in a pot afterwards, but were fried in a liquid, according to the authorities who maintain — and, as explained above,39 fundamentally, the halachah follows their view — that frying is not like baking. If the crumbs did not lose the appearance of bread [or matzah] through kneading, but rather through being cooked [subsequently] in a pot, the blessings Borei minei mezonos and Al hamichyah should always be recited over them, even if each [of these knaidlach] is an olive-sized portion or larger. For [our Sages’] statement that an olive-sized portion of baked bread is not removed from the halachic category of bread when it is cooked, even when it has lost the appearance of bread, applies only when the original olive-sized portion remains intact from the time of baking, but not when it was crumbled and then joined together again through kneading. If, [however, the knaidlach or the like] did not lose the appearance of bread through cooking, one should be stringent and not partake [of them] to the point of satisfaction except within a meal [including bread]. If [the knaidlach or the like were] fried, one should be stringent [to partake of them only within such a meal] in all instances, as explained above.40 ‫רה ִאם ַﬠל ְיֵדי ֶזה ִנמּוֹחוּ ְקָצת‬,‫טו ֵפּרוֵּרי ֶלֶחם ְפּחוִּתים ִמַכַּזּ ִית ֶשִׁחְבָּרם ְוִדְבָּקם ַיַחד ַﬠל ְיֵדי ְדַּבשׁ אוֹ ָחָלב אוֹ ָמָרק‬ ‫רח ֵמַאַחר ֶשִׁמְּתִּחָלּה‬,‫ְוַנֲﬠשׂוּ ְכִּﬠָסּהרו ְוֵאין ֲﬠֵליֶהם ֹתַּאר ֶלֶחם ָאפוּירז – ְמָבֵר "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" וּ"ֵמֵﬠין ג'" ְלעוָֹלם‬ ‫רט‬.‫ל ֹא ָהָיה ַכַּזּ ִית ְבָּכל ֵפּרוּר ְלַבדּוֹ‬ ‫רי‬,‫ְוָלֵכן ַמה ֶשּׁנּוֲֹהִגים ְבֶּפַסח ִלְכֹתּשׁ ַהַמּצּוֹת ְלֵפרוּ ִרין ַדִּקּין ְמֹאד ְוחוְֹז ִרין ְוגוְֹבִלים אוֹתוֹ ְבַּמ ִים ַחִמּין וְּבֶשֶׁמן וֵּמי ֵבּיִצים‬ ‫ ְוֵאין ֲﬠֵליֶהם‬,(‫ְוַﬠל ְיֵדי ֶזה ִנמּוֹחוּ ְקָצת ְוַנֲﬠשׂוּ ְכִּﬠָסּה ְכֶּשָׁלִּשׁין ְועוִֹשׂין אוָֹתן ְכִּﬠגּוִּלים )ֶשׁקּוֹ ִרין קניידליך אוֹ חרעמזליך‬ ‫ריב‬.‫ֹתַּאר ֶלֶחם ָאפוּי – ְמָבֵר ֲﬠֵליֶהם "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" וּ"ֵמֵﬠין ג'"ריא ְלעוָֹלם‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ ְלָהאוְֹמ ִרים ֶשִׁטּגּוּן ֵאינוֹ ַכֲּאִפָיּה ְוֵכן ִﬠָקּר‬,‫ַוֲאִפלּוּ ל ֹא ִנְתַבְּשּׁלוּ ַאַחר ָכּ ִבְּקֵדָרה ֶאָלּא ִטְגָּנם ְבַּמְשֶׁקה‬ ‫ריג‬.‫ְלַמְﬠָלה‬ ‫ ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ְבָּכל ֶאָחד ַכַּזּ ִית‬,‫ וִּבְשָּׁלם ִבְּקֵדָרה ְוָהַל ֵמֶהן ֵמֲחַמת ַהִבּשּׁוּל‬,‫ְוִאם ל ֹא ָהַל ֵמֶהן ֹתַּאר ַהֶלֶּחם ְבִּליָשָׁתן‬ ‫ ְול ֹא ָאְמרוּ ֶשַׁכַּזּ ִית ֶלֶחם ָאפוּי ֵאינוֹ ִמְתַבֵּטּל ִמתּוַֹרת‬.‫ְויוֵֹתרריד – ְמָבֵר ֲﬠֵליֶהם "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" וּ"ֵמֵﬠין ג'" ְלעוָֹלם‬ ‫ ֲאָבל ל ֹא ְבּ ִנְתָפֵּרר ְוָחַזר‬,‫רטו ֶאָלּא ְבַּכַזּ ִית ִראשׁוֹן ַה ִנְּשָׁאר ַקָיּם ִמְשַּׁﬠת ָהֲאִפָיּה‬,‫ֶלֶחם ְבִּבשּׁוּל ֲאִפלּוּ ֵאין בּוֹ ֹתַּאר ֶלֶחם‬ ‫רטז‬.‫וִּמְתַחֵבּר ַבִּלּיָשׁה‬ ‫ וְּבִטגּוּן ֵישׁ‬.‫ְוִאם ל ֹא ָהַל ֵמֶהם ֹתַּאר ַהֶלֶּחם ַבִּבּשּׁוּל – ֵישׁ ְלַהְחִמיר ֶשׁלּ ֹא ֶלֱאֹכל ְכֵּדי ְשִׂביָﬠה ִכּי ִאם ְבּתוֹ ַהְסּעוָּדה‬ ‫ריח‬.‫ריז ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬,‫ְלַהְחִמיר ְבָּכל ִﬠ ְנָין‬

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Seder Birkas HaNehenin: Chapter 3 – [The Laws Mandated by the Principle that the Blessings Recited Over the Primary Food Cover Secondary Foods] - The Order of Blessings for the Satisfaction that One Receives By Rabbi Schneur Zalman of Liadi

CHAPTER 3 [The Laws Mandated by the Principle that the Blessings Recited Over the Primary Food Cover Secondary Foods] (1–17) [‫פרק ג ]ִדּין ִﬠָקּר פּוֵֹטר ַהְטֵּפָלה וּבוֹ י"ז ֲהָלכוֹת‬ 1 [The following rules apply when] two types of foods that do not have similar blessings are combined and mixed together: If one of them is the primary component and the second was mixed in solely to improve it and prepare it to be eaten, the blessing recited over the principal food covers the secondary one. [This rule applies] both in relation to the blessing recited before partaking of the foods, and that recited afterwards. If both foods are of primary import, [i.e., one is equally interested in partaking of both of them,] the one that comprises most of the mixture is considered the principal and the lesser one is considered secondary, and subsumed within the greater component.1 ‫ ִאם ָהֶאָחד הוּא ִﬠָקּר ְוַהֵשּׁ ִני ֵאין נוְֹתִנין בּוֹ ִכּי‬,‫א א ב ג ַתֲּﬠרוֹבוֹת ְשֵׁני ִמי ִנין ֶשֵׁהן ְמֹעָרִבין ַיַחדד ְוֵאין ִבּ ְרכוֵֹתיֶהם ָשׁווֹת‬ ‫ז‬.‫ו ֵבּין ִמְבָּרָכה ִראשׁוָֹנה ֵבּין ִמְבָּרָכה ַאֲחרוָֹנה‬,‫ִאם ְלַתְקּנוֹ וְּלַהְכִשׁירוֹה – ֲהֵרי ָהִﬠָקּר פּוֵֹטר ֶאת ַהָטֵּפל ְבִּב ְרָכתוֹ‬ ‫ח‬.‫ ְוַהִמּעוּט ֶנְחָשׁב ָטֵפל וָּבֵטל ְלַגֵבּי ָהֹרב‬,‫ ִאם ֶאָחד ֵמֶהם הוּא ָהֹרב – ֲהֵרי ֶזה ֶנְחָשׁב ִﬠָקּר‬,‫ְוִאם ְשֵׁניֶהם ִﬠָקּר‬ 2 Since it is called “sustaining food” (mazon), any [of the five] species of grain is always considered the principal element [of a mixture].2 Even if the most substantial ingredient in a cooked dish is honey or other [foods of that type], and one of the five species of grain is the lesser ingredient, it [nevertheless] is considered the principal. The blessings Borei minei mezonos and Al hamichyah are recited [on the cooked dish as a whole. This law applies] even if [one is primarily interested in partaking of] the honey or the other types of food [included in the dish] and the grain is only [included in the recipe] to lend flavor and make the dish palatable,3 provided the actual substance of grain is part of the mixture.4 If, however, only the flavor of the grain is present, the blessing Borei minei mezonos should not be recited over [the mixture]. Other authorities maintain that one should not recite the blessing Al hamichyah on a mixture that includes one of the five species of grain unless the mixture contains [enough grain so that] an olive-sized portion of grain would be eaten bik’dei achilas 12/20/2020, 1:20 PM

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p’ras.5 Weight should be given to their words and [when a food has less than this amount of grain,] it should be eaten both with another olive-sized portion [of food] after which the blessing Al hamichyah should certainly be recited, and with an olive-sized portion [of food] after which the blessing Borei nefashos rabbos should certainly be recited, as explained above (at the end of ch. 1, [law 19].) ‫י ֶשֲׁאִפלּוּ ֹרב ַהַתְּבִשׁיל ְדַּבשׁ אוֹ ִמיִנים ֲאֵח ִרים וִּמעוּטוֹ ֵמֶאָחד‬,‫ט הוּא ָחשׁוּב ִﬠָקּר ְלעוָֹלם‬,‫ב ִמין ָדָּגן הוִֹאיל ְו ִנְקָרא ָמזוֹן‬ ‫יא ֲאִפלּוּ ִﬠָקּרוֹ ֵמֲחַמת ַהְדַּבשׁ אוֹ ִמי ִנים ֲאֵח ִרים ְוַהָדָּגן ֵאינוֹ ֶאָלּא ְלַהְטִﬠימוֹ וְּלַהְכִשׁירוֹיב – הוּא ַנֲﬠֶשׂה‬,‫ֵמֲחֵמֶשׁת ַהִמּי ִנין‬ ‫ ֲאָבל ִאם‬,‫יד ְוהוּא ֶשֵׁיּשׁ ַמָמּשׁוּת ַהָדָּגן ְבַּמה ֶשּׁאוֵֹכל‬."'‫יג וְּמָבֵר ָﬠָליו "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" וְּבָרָכה ַאַחת "ֵמֵﬠין ג‬,‫ִﬠָקּר‬ ‫טו‬."‫ֵאין בּוֹ ֶאָלּא ַטְﬠמוֹ ִבְּלַבד – ֵאינוֹ ְמָבֵר "בּוֵֹרא ִמיֵני ְמזוֹנוֹת‬ ‫ ֶאָלּא ִאם ֵכּן ֵישׁ ְבַּתֲּﬠרוֹבוֹת ַכַּזּ ִית ָדָּגן ִבְּכֵדי‬,‫ְוֵישׁ אוְֹמ ִריםטז ֶשֵׁאין ְלָבֵר ְלַאֲחָריו "ֵמֵﬠין ג'"יז ַﬠל ַתֲּﬠרוֹבוֹת ה' ִמיֵני ָדָּגן‬ ‫ ְועוֹד ַכַּזּ ִית‬,‫יח ְוֵישׁ ָלֹחשׁ ְלִדְבֵריֶהםיט ֶלֱאֹכל עוֹד ַכַּזּ ִית ֶשִׁבּ ְרָכתוֹ ָהַאֲחרוָֹנה ִהיא "ַﬠל ַהִמְּחָיה" ְבַּוַדּאי‬.‫ֲאִכיַלת ְפָּרס‬ (‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְלַמְﬠָלה )סוֹף ֶפֶּרק א'כ‬,‫ֶשִׁבּ ְרָכתוֹ ִהיא "בּוֵֹרא ְנָפשׁוֹת ַרבּוֹת" ְבַּוַדּאי‬. 3 When does the above — that a small amount of grain is considered the principal — apply? When it is included in the mixture to add flavor. If, however, the grain is mixed in only to color the food or to bind it and to make it firmer (by thickening it somewhat), then the [grain] is secondary to the cooked dish as a whole.6 ‫ ֲאָבל ִאם ֵאין נוְֹתִנים אוֹתוֹ‬,‫ג ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים ֶשַׁהָדָּגן מוָּﬠט ֶנְחָשׁב ִﬠָקּר? ְכֶּשׁנּוְֹת ִנין אוֹתוֹ ִלֵתּן ַטַﬠם ְבַּתֲּﬠרוֹבוֹת‬ ‫כא‬.‫ אוֹ ְכֵּדי ְלַדְבּקוֹ וְּלַהְקפּוֹתוֹ )ֶשׁ ְיֵּהא ָﬠב ְקָצת( – ֲהֵרי הוּא ָטֵפל ַלַתְּבִשׁיל‬,‫ֶאָלּא ְכֵּדי ִלְצֹבַּﬠ ֶאת ַהַתְּבִשׁיל‬ 4 When does the above7 apply? When one has absolutely no intention to eat the grain itself. If, however, one is also interested in eating the grain, even though it is not the principal and his primary intent is to eat the other ingredients in the recipe, the flour is nevertheless considered the principal ingredient [in the dish and the blessings Borei minei mezonos and Al hamichyah should be recited on it. For example, one made] a sweet [loaf] from flour kneaded with honey (called lekach). The honey is the primary ingredient [in the mixture] and the person’s fundamental intent when eating the [loaf] is to enjoy its sweetness. Thus, partaking of the flour is not so important to him. Even so, the flour is considered the [food’s] principal ingredient, and the blessings Borei minei mezonos and Al hamichyah should be recited on it. Nevertheless, [in such cases,] the blessings HaMotzi and Grace [are not recited over this pastry] since the main intention when preparing and baking the pastry is not [to eat it] for sustenance or as a meal, but rather to take pleasure and enjoyment from its sweetness. The sustaining aspect of the flour is secondary and not the principal intent in the preparation and baking. An exception to this rule: one eats an amount [of pastry] sufficient to constitute the basis of a meal, as has been explained (in ch. 2, [law 7]). ,‫כג ַאף ֶשֵׁאיָנהּ ִﬠָקּר‬,‫ ֲאָבל ִאם ִמְתַכּ ְוִּנין ַגּם ֵכּן ַלֲאִכיָלתוֹ‬,‫ד ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים?כב ֶשֵׁאין ִמְתַכּ ְוּ ִנין ְכָּלל ַלֲאִכיַלת ַהָדָּגן‬ ‫ ְוַהְדַּבשׁ הוּא ָהֹרב‬,(‫ ְכּגוֹן ִמיֵני ְמִתיָקה ִמֶקַּמח ִנלּוֹשׁ ִבְּדַבשׁ )ֶשׁקּוֹ ִרין לעקיך‬,‫ֶאָלּא ִﬠַקּר ַהַכָּוָּנה ַלֲאִכיַלת ְשָׁאר ַהִמּי ִנים‬ ‫ ַוֲאִכיַלת ַהֶקַּמח ֵאינוֹ ִﬠָקּר ָכּל ָכּ כד – ַאף ַﬠל ִפּי ֵכן ֶנְחָשׁב ַהֶקַּמח ִﬠָקּר‬,‫ְוָהִﬠָקּר ַבֲּאִכיָלה זוֹ ְלִﬠדּוּן ְוַתֲﬠנוּג ֵמַהְמִּתיקוּת‬ ‫ הוִֹאיל ְוִﬠַקּר ֲﬠִשַׂיּת‬,‫כו ֲאָבל ל ֹא ְלָבֵר ָﬠָליו "ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן‬."'‫ְלָבֵר ָﬠָליו "בּוֵֹרא ִמיֵני ְמזוֹנוֹת"כה וּ"ֵמֵﬠין ג‬ ,‫ וְּמזוֹן ַהֶקַּמח הוּא ָטֵפל ְול ֹא ִﬠַקּר ֲﬠִשָׂיָּתהּ ַוֲאִפָיָּתהּ‬,‫ַוֲאִפַיּת ַפּת זוֹ ֵאיָנהּ ְלָמזוֹן ְוִלְסעוָּדה ֶאָלּא ְלִﬠדּוּן ְוַתֲﬠנוּג ֵמַהְמִּתיקוּת‬ (‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר )ְבֶּפֶרק ב'כז‬,‫ֶאָלּא ִאם ֵכּן ָאַכל ְכִּשׁעוּר ְקִביעוּת ְסעוָּדה‬. 5 The blessings Borei minei mezonos and Al hamichyah are recited over all kinds of sweets [intended] for pleasure and enjoyment that are made from a mixture of a small quantity of grain flour mixed together with sugar and a large amount of almond flour. [This rule applies] even though the blend of dough is thick and it is 12/20/2020, 1:20 PM

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baked in an oven like ordinary bread unless one makes such sweets the basis of a meal. ‫ ַאף ַﬠל ִפּי‬,‫ה ְוָכלכח ִמיֵני ְמִתיָקה ַהַנֲּﬠִשׂים ְלִﬠדּוּן ְוַתֲﬠנוּג ִמְבִּליַלת ֶקַמח ָדָּגן ְמַﬠט ִﬠם צוֶּקר ְוֶקַמח ְשֵׁקִדים ַה ְרֵבּה‬ ‫כט ֶאָלּא ִאם ֵכּן ִבְּקִביעוּת‬,"'‫ֶשְׁבִּליָלָתהּ ָﬠָבה ְוֶנֱאֵפית ְבַּתנּוּר ְכֶּלֶחם ָגּמוּר – ְמָבֵר "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" וּ"ֵמֵﬠין ג‬ ‫ְסעוָּדה‬. 6 [Different rules apply,] however, to bread that was from a mixture of grain flour and flour from kitniyos.8Since [the bread] was baked to serve as the basis of a meal, the grain is [considered] the primary element. Therefore, one should always recite the blessing HaMotzi over it, even if it only contains a small amount of grain flour — i.e., even if one will east less than an olive-sized portion [of grain] in the time it would take to eat half a loaf. [The rationale is that] there is no lower limit for the amount of food that requires the recitation of a blessing before partaking of it. Even the slightest amount [requires a blessing], (as will be explained in ch. 8, [law 10]). Needless to say, [these principles apply regarding] ordinary bread which was baked by itself without any filling, and is then eaten with other food. Even though [the person is primarily interested in eating] the [accompanying] food and that constitutes the greater part [of his meal], the bread is nevertheless considered the principal and the blessing HaMotzi should be recited over it.9 [The only exception is] when one has absolutely no desire or interest in deriving pleasure from eating the bread, as will be explained shortly.10 ‫ וְּמָב ְרִכין‬,‫ ֵמַאַחר ֶשַׁנֲּﬠֵשׂית ִלְקִביעוּת ְסעוָּדה ַמָמּשׁ – ַהָדָּגן ִﬠָקּר‬,‫ו ֲאָבל ַפּת ַהַנֲּﬠֵשׂית ִמַתֲּﬠֹרֶבת ֶקַמח ָדָּגן ְבֶּקַמח ִקְט ִניּוֹת‬ ‫ ֶשְׁבָּרָכה ִראשׁוָֹנה ֵאין ָלהּ‬,‫ ָפּחוֹת ִמַכַּזּ ִית ִבְּכֵדי ֲאִכיַלת ְפָּרס‬,‫ל ַוֲאִפלּוּ ִאם ֶקַמח ַהָדָּגן הוּא מוָּﬠט‬.‫ָﬠֶליָה "ַהמּוִֹציא" ְלעוָֹלם‬ (‫ִשׁעוּר ֲאִפלּוּ ַﬠל ָכּל ֶשׁהוּאלא )ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבֶּפֶרק ח'לב‬. ‫ ַאף ִאם ַהַמֲּאָכל ִﬠָקּר ְוֹרב – ַאף‬,‫ְוֵאין ָצ ִרי לוַֹמר ֶלֶחם ָגּמוּר ֶשֶׁנֱּאֶפה ְלַבדּוֹ ְבִּלי ִמלּוּי ֶשׁאוְֹכלוֹ ִﬠם ַמֲאָכל ַאֵחר ְבַּיַחד‬ ‫ ְכּמוֹ‬,‫לג ֶאָלּא ִאם ֵכּן ֵאינוֹ ָתֵּאב וִּמְתַכֵּוּן ְכָּלל ֵלָהנוֹת ֵמֲאִכיָלתוֹ‬,"‫ וְּמָבֵר "ַהמּוִֹציא‬,‫ַﬠל ִפּי ֵכן ַהֶלֶּחם ֶנְחָשׁב ִﬠָקּר‬ ‫לד‬.‫ֶשׁ ִיְּתָבֵּאר ְלָפֵנינוּ‬ 7 When pastry is filled with meat, fish, cheese, or fruit and the like, the filling is secondary to the crust, and is covered with the blessing recited on the crust, whether [the blessing recited is] HaMotzi or Borei minei mezonos, as explained above (in ch. 2, [laws 7-8]).11 [This rule applies] even if one eats the filling separately afterwards, and even if the filling is plentiful and his main purpose [when eating] this pastry is to eat the filling, because he also intends and desires to eat the crust. He need not be stringent and take some of the filling from the dough [and] recite a blessing over it [separately. On the contrary, such a blessing] is a blessing recited in vain. Since he already recited a blessing on the principal, there is no need to recite a blessing on the secondary food.12 If, however, one eats the filling by itself without the pastry, he should recite the appropriate blessing, be it Shehakol, Borei pri haadamah, or Borei pri haetz.13 ‫לה‬,‫ז ְוִﬠָסּה ֶשֵׁיּשׁ ָבּהּ ִמלּוּי ָבָּשׂר ְוָד ִגים וּ ְגִביָנה וֵּפרוֹת ְוַכיּוֵֹצא ָבֶּהם – ַנֲﬠֶשׂה ַהִמּלּוּי ְטֵפיָלה ָלִﬠָסּה ְו ִנְפָטר ְבִּב ְרַכּת ָהִﬠָסּה‬ ‫ ֲאִפלּוּ‬,(‫לז ְוַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה )ְבֶּפֶרק ב'לח‬,"‫ֵבּין ֶשִׁבּ ְרָכָתהּ "ַהמּוִֹציא"לו ֵבּין ֶשִׁבּ ְרָכָתהּ "בּוֵֹרא ִמיֵני ְמזוֹנוֹת‬ ‫מ ֵמַאַחר ֶשִׁמְּתַכֵּוּן‬,‫לט ַוֲאִפלּוּ ִאם ַהִמּלּוּי ַרב ְמֹאד ְוִﬠַקּר ַהַכָּוָּנה ְבִּﬠָסּה זוֹ ַלֲאִכיַלת ַהִמּלּוּי‬,‫אוֵֹכל ַאַחר ָכּ ַהִמּלּוּי ְלַבדּוֹ‬ ‫מא‬.‫ְוָתֵאב ַגּם ֵכּן ַלֲאִכיַלת ָהִﬠָסּה‬ ‫מב ֵכּיָון ֶשֵׁבַּר ַﬠל ָהִﬠָקּר – ֵאין‬,‫ ִכּי ִהיא ְבָּרָכה ְלַבָטָּלה‬,‫ְוֵאין ָצ ִרי ְלַהְחִמיר ִלָקּח ְקָצת ַהִמּלּוּי ִמן ָהִﬠָסּה וְּלָבֵר ָﬠָליו‬

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‫מג‬.‫ָצ ִרי ַלֲח ֹזר וְּלָבֵר ַﬠל ַהָטֵּפל‬ ,"‫ אוֹ "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬,"‫ "ֶשַׁהֹכּל‬,‫ֲאָבל ִאם ֵאינוֹ אוֵֹכל ֶאָלּא ַהִמּלּוּי ְלַבדּוֹ ְבּל ֹא ַפּת – ְמָבֵר ָﬠָליו ְבָּרָכה ָה ְראוָּיה לוֹ‬ ‫מד‬."‫אוֹ "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬ 8 Moreover, [our Sages] ruled that wherever a principal food is accompanied by a secondary food, one should recite the blessing on the principal, and thus cover the secondary food. [This rule applies] even when the foods are not mixed together at all, [but are merely] eaten together. [If] one’s main purpose is to eat one of the types of food and the second is only eaten at this time because of the first — i.e., if one were not eating the first, he would not eat the second — the second [food] is covered by the blessing recited on the first food.14 [This ruling applies] even if [the second type of food] is bread, the most prestigious of all foods. For example, one desires to eat salted fish [or other salted foods] and eats it with bread so that it does not harm his throat. [The bread] is secondary to the fish and is covered with its blessing.15 [The above applies] provided the person is not hungry and has absolutely no desire to partake of the bread, and would not be eating it at all if not for the salted fish. If, however, he also wants [to eat] the bread, [in this instance,] even though he is eating it with the salted fish, the bread is not secondary to the salted fish, although he wants [to eat] the salted fish more [than the bread. Consequently,] he must recite the blessing HaMotzi over [the bread] and cover the salted fish with it. [The fish may be covered by the blessing HaMotzi] because it is a food that is commonly served because as part of a meal and which is [therefore] always covered by the blessing over bread, even though they are not served because of the bread.16 ‫מה ֲאִפלּוּ ֵאיָנן‬,‫ ֶאָלּא ָכּל ָדָּבר ֶשׁהוּא ִﬠָקּר ְוִﬠמּוֹ ְטֵפָלה – ְמָבֵר ַﬠל ָהִﬠָקּר וּפוֵֹטר ֶאת ַהְטֵּפָלה‬,‫ח ְול ֹא זוֹ ִבְּלַבד ָאְמרוּ‬ ‫מו ֶאָלּא ֶשׁאוֵֹכל ְשֵׁניֶהם ַיַחדמז ְוִﬠַקּר ָהֲאִכיָלה הוּא ִמין ֶאָחד ְוַהֵשּׁ ִני ֵאינוֹ ָבּא ֶאָלּא‬,‫ַמֲאָכִלים ְמֹעָרִבים ֶזה ִﬠם ֶזה ְכָּלל‬ .‫מח ֶשִׁאם ל ֹא ָהָיה אוֵֹכל ָה ִראשׁוֹן ל ֹא ָהָיה אוֵֹכל ַהֵשּׁ ִני ַﬠָתּהמט – ֲהֵרי ַהֵשּׁ ִני ִנְפָטר ְבִּב ְרַכּת ָה ִראשׁוֹן‬,‫ֵמֲחַמת ָה ִראשׁוֹן‬ – ‫נ ְכּגוֹן ִמי ֶשָׁחֵפץ ֶלֱאֹכל ָדּג ָמִליַח וְּכֵדי ֶשׁלּ ֹא ַיִזּיֶקנּוּ ִבּ ְגרוֹנוֹ אוֵֹכל ִﬠמּוֹ ַפּת‬,‫ַוֲאִפלּוּ הוּא ֶלֶחם ֶשׁהוּא ָחשׁוּב ִמָכּל ַהִמּי ִנין‬ ‫נא‬.‫ ְו ִנְפֶטֶרת ְבִּב ְרָכתוֹ‬,‫ֲהֵרי ִהיא ְטֵפָלה ַלָדּג‬ ‫ ֲאָבל ִאם הוּא ָתֵּאב ַגּם ַלֲאִכיַלת‬,‫ ְול ֹא ָהָיה אוְֹכָלהּ ְכָּלל ִאם ל ֹא ַהָמִּליַח‬,‫ְוהוּא ֶשֵׁאינוֹ ָרֵﬠב ְוֵאינוֹ ָתֵּאב ְכָּלל ַלֲאִכיַלת ַהַפּת‬ ‫נג ֲאִפלּוּ ִאם הוּא ָתֵּאב ְלַהָמִּליַח יוֵֹתרנד – ָצ ִרי ְלָבֵר‬,‫נב ַאף ַﬠל ִפּי ֶשׁאוְֹכָלהּ ִﬠם ַהָמִּליַח – ֵאיָנהּ ְטֵפָלה ֵאָליו‬,‫ַפּת‬ ‫נה ֶשֵׁהם ִנְפָט ִרים ְלעוָֹלם‬,‫ הוִֹאיל ְוהוּא ֵמַהְדָּב ִרים ֶשַׁדּ ְרָכּם ָלבוֹא ֵמֲחַמת ַהְסּעוָּדה‬,‫ָﬠֶליָה "ַהמּוִֹציא" וּפוֵֹטר ֶאת ַהָמִּליַח‬ ‫נו‬.‫ְבִּב ְרַכּת ַהַפּת ַאף ְכֶּשֵׁאיָנן ָבִּאים ֵמֲחָמָתהּ‬ 9 Similar principles apply regarding one who, before a meal, eats bread soaked in an alcoholic beverage. True, his primary intention is to [consume] the alcoholic beverage, and he only soaks the bread in the alcohol and eats it because the alcoholic beverage is potent and difficult for him to drink by itself. Nevertheless, since he is eating the bread before his meal, it is clear that he also intends to satiate his heart [with the bread]. Accordingly, he must recite the blessing HaMotzi over the bread17 and [thereby] cover the alcoholic beverage [with that blessing].18 Similarly, with pas haba bekisanin (i.e., [the pastries] described in ch. 2, [laws 7-9]): If one soaked [such a pastry] in wine, a different alcoholic beverage, or any other liquid, there is no need to recite a blessing on the liquid absorbed in it, nor on the liquid which is on it. For example, [if] one dipped a pastry in honey and ate it [he does not have to recite a blessing on the honey absorbed by the pastry or on the honey on the pastry]. If, however, one only intends to partake of the alcoholic beverage, and merely because of its potency — and [consequently the] difficulty for 12/20/2020, 1:20 PM

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him to drink it alone — does he soak the baked product in it [and eat it], since he has no desire to eat the baked product at all, e.g., he [just] concluded his meal, he recites the blessing Shehakol nih’yah bidvaro over it.19 ‫ ֶאָלּא ֶשִׁמְּפֵּני ֶשׁהוּא‬,‫ ַאף ַﬠל ִפּי ֶשִׁﬠַקּר ַכָּוָּנתוֹ ָבֶּזה ַﬠל ַהֵיּין ָשָׂרף‬,‫ט ְוֵכן ִמי ֶשׁאוֵֹכל ִלְפֵני ַהְסּעוָּדה ַפּת ְשׁרוָּיה ְבֵּיין ָשָׂרף‬ ‫ ַאף ַﬠל ִפּי ֵכן ֵכּיָון ֶשׁהוּא ִלְפֵני ַהְסּעוָּדה – ִמן ַהְסָּתםנז ַכָּוָּנתוֹ ַגּם‬,‫ָחָזק ְוָקֶשׁה לוֹ ִלְשׁתּוֹתוֹ ְלַבדּוֹ שׁוֶֹרה בּוֹ ַפּת ְואוְֹכָלהּ‬ ‫נח‬.‫ וּפוֵֹטר ֶאת ַהֵיּין ָשָׂרף ַהָבּלוַּﬠ בּוֹ‬,"‫ וְּלִפיָכ ָצ ִרי ְלָבֵר "ַהמּוִֹציא‬,‫ֵכּן ִלְסֹעד ַהֵלּב‬ – ‫ ִאם שׁוֶֹרה אוָֹתהּ ְבַּי ִין אוֹ ֵיין ָשָׂרף וְּשָׁאר ַמְשִׁקים‬,(‫ְוֵכן ַפּת ַהָבָּאה ְבִּכיָס ִנין )ַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה ְבֶּפֶרק ב'נט‬ ‫סא‬.‫ ְכּגוֹן ֶשְׁמַּטֵבּל ִבְּדַבשׁ ְואוֵֹכל‬,‫ס ְול ֹא ַﬠל ַמְשֶׁקה ֶשַׁﬠל ַגָּבּהּ‬,‫ֵאין ָצ ִרי ְלָבֵר ַﬠל ַהַמְּשֶׁקה ַהָבּלוַּﬠ ָבּהּ‬ ‫ ְוֵאינוֹ ָתֵּאב לוֹ‬,‫ ֶאָלּא ִמְפֵּני ֶשׁהוּא ָחָזק ְוָקֶשׁה ָﬠָליו ִלְשׁתּוֹתוֹ ְלַבדּוֹ הוּא שׁוֶֹרה בּוֹ ַפּת‬,‫ֲאָבל ִאם ַכָּוָּנתוֹ ַﬠל ַהֵיּין ָשָׂרף ְלַבדּוֹ‬ ‫סג‬."‫ ְכּגוֹן ֶשׁהוּא ַאַחר ַהְסּעוָּדהסב – ָצ ִרי ְלָבֵר ָﬠֶליָה "ֶשַׁהֹכּל‬,‫ְכָּלל‬ 10 Even if one intends [to enjoy the bread] and desires the taste of bread which has been soaked in liquid, [but the bread was] not [soaked] to be eaten, but [rather] to be drunk, [the blessing Shehakol nih’yah bidvaro is required]. For example, [if] bread was very finely crumbled and placed into hot beer to flavor it, the beer is considered the principal. [The rationale is that] there is no substance to the bread, nor [is it] considered a significant entity [in this state].20 ‫סד ְכּגוֹן ֶשְׁמּפוֵֹרר‬,‫ ֶאָלּא ֶשֵׁאינוֹ עוֶֹשׂה ַלֲאִכיָלה ֶאָלּא ִלְשִׁתָיּה‬,‫י ַוֲאִפלּוּ ִאם ִמְתַכֵּוּן וִּמְתַאֶוּה ְלַטַﬠם ַפּת ַהְשּׁרוָּיה ְבַּמְשֶׁקה‬ ‫סו‬.‫ ֵכּיָון ֶשֵׁאין ַבֶּלֶּחם ַמָמּשׁוּת ְוָדָבר ָחשׁוּב – ַהֵשָּׁכר ִﬠָקּר‬,‫ֶלֶחם ַדּק ַדּק ְונוֵֹתן ְלתוֹ ֵשָׁכר ַחםסה ְכֵּדי ֶשׁ ִיֵּתּן בּוֹ ַטַﬠם‬ 11 [The preceding rules] all apply with regard to bread or other food that one eats together with salted fish or an alcoholic beverage. It is, however, necessary to recite a blessing before and after what one eats subsequently by itself, unless it is secondary [to the salted fish or alcoholic drink] even when he eats it [by itself,]. For example, if one ate bread to offset the taste of [a strong alcoholic beverage] that he drank previously [he does not have to recite a blessing over the bread. In such an instance,] the bread is [still considered] secondary to the [alcoholic] beverage and there is no need to recite a blessing over it.21 ‫ ֲאָבל ַמה ֶשּׁאוֵֹכל ַאַחר ָכּ ְלַבדּוֹ – ָצ ִרי‬,‫יא ְוָכל ֶזה ְבַּפת אוֹ ַמֲאָכל ַאֵחר ֶשׁאוֵֹכל ִﬠם ַהָמִּליַח אוֹ ִﬠם ַהֵיּין ָשָׂרף ְבַּיַחד‬ ‫ ְכּגוֹן ִמי ֶשׁאוֵֹכל ַפּת ְלַמֵתּק ַהְשִּׁתָיּה ֶשָׁשָּׁתה ְכָּברסח‬,‫סז ֶאָלּא ִאם ֵכּן ֶשַׁגּם ַבֲּאִכיָלה זוֹ הוּא ָטֵפל‬.‫ְלָבֵר ָﬠָליו ְתִּחָלּה ָוסוֹף‬ ‫סט‬.‫ ְוֵאין ָצ ִרי ְלָבֵר ָﬠֶליָה‬,‫– ֲהֵרי ַהַפּת ְטֵפָלה ַלַמְּשֶׁקה‬ 12 Whenever bread is considered secondary with regard to the recitation of the blessing, it is also considered secondary with regard to the ritual washing of hands. Thus, there is no need to wash [before partaking of bread in such an instance]. Nevertheless, one should be careful to eat less than an egg-sized portion [in such circumstances].22 It is preferable to refrain from eating bread to offset the taste of a beverage. For who can distinguish whether he is partaking of it [merely] to offset the taste of the beverage or [also] to satisfy his appetite? In the latter instance, he would be required to recite the blessing HaMotzi.23 ,‫עא וִּמָכּל ָמקוֹם‬.‫ ְוֵאין ָצ ִרי ִלֹטּל ָיָדיו‬,‫יב ְוָכל ַפּת ֶשִׁהיא ְטֵפָלה ְלִﬠ ְנַין ְבָּרָכהע – ִהיא ְטֵפָלה ַגּם ֵכּן ְלִﬠ ְנַין ְנִטיַלת ָיַד ִים‬ ‫עב‬.‫ֵישׁ ִלָזֵּהר ֶשׁלּ ֹא ֶלֱאֹכל ִכּי ִאם ָפּחוֹת ִמַכֵּבּיָצה‬ ‫ ֶשָׁאז ָצ ִרי ְלָבֵר‬,‫ ִכּי ִמי יוַּכל ְלַהְבִחין ִאם אוְֹכָלהּ ְלִמתּוּק אוֹ ְלִמלּוּי ַהֶכֶּרס‬,‫ַא טוֹב ִלְמ ֹנַﬠ ִמֶלֱּאֹכל ַפּת ְלַמֵתּק ַהְשִּׁתָיּה‬ ‫עג‬."‫ָﬠֶליָה "ַהמּוִֹציא‬

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13 When does the above apply? When one wishes to eat in order to offset the taste of a strong alcoholic beverage that he already drank. [Different rules apply] if, by contrast, [before drinking,] one desires to eat for the sake of drinking. For example, if one wishes to drink in the morning and wants to eat a little so as not to drink on an empty stomach. Even though he is eating for the sake of drinking and the food is secondary to the drink, he must recite the appropriate blessing for that particular food, so that he will not derive benefit from this world without reciting a blessing.24 If one eats some bread before [drinking], he must wash his hands in accordance with the halachah. ‫ ֲאָבל ִאם רוֶֹצה ֶלֱאֹכל ִבְּשִׁביל ַהְשִּׁתָיּה ִלְפֵני‬,‫יג ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשׁרוֶֹצה ֶלֱאֹכל ְלַמֵתּק ַהְשִּׁתָיּה ֶשָׁשָּׁתה ְכָּבר‬ ‫ ַאף ַﬠל ִפּי ֶשֲׁאִכיָלה זוֹ ִהיא ֹצֶר‬,‫ ְכּגוֹן ָהרוֶֹצה ִלְשׁתּוֹת ַבֹּבֶּקר ְורוֶֹצה ֶלֱאֹכל ְמַﬠט ְכֵּדי ֶשׁלּ ֹא ִיְשֶׁתּה ַאִלָּבּא ֵריָקָנא‬,‫ַהְשִּׁתָיּה‬ ‫עו ְוִאם‬.‫עה ְכֵּדי ֶשׁלּ ֹא ֵיָהֶנה ֵמָהעוָֹלם ַהֶזּה ְבּל ֹא ְבָּרָכה‬,‫ַהְשִּׁתָיּה וְּטֵפָלה ֵאֶליָהעד – ָצ ִרי ְלָבֵר ָﬠֶליָה ְבָּרָכה ַהְמיֶֻחֶדת ָלהּ‬ ‫עח‬.‫אוֵֹכל ְמַﬠט ַפּתעז ְתִּחָלּה – ָצ ִרי ִלֹטּל ָיָדיו ַכֲּהָלָכה‬ 14 It is pious conduct25 that even when one eats [something] to offset the taste of [a strong alcoholic] beverage that he drank, to eat a bit of [the food] before reciting the blessing Shehakol on the beverage. [This way] he can recite the appropriate blessing for that food [and not have it covered by the other blessing as a secondary food] unless its blessing is Shehakol nih’yah bidvaro. [In this way,] he increases the number of blessings [he recites]. For a person should always add to the number of required blessings that he recites, while reducing the amount of blessings that are not required. [In this particular instance,] the blessing is required, because it is specific to the secondary food, [i.e., the bit of food eaten first,] and not to the primary food, [i.e., the beverage. Our Rabbis] instructed that one should reduce [the number of unrequired blessings he recites] only when he can cover both foods with a [single] blessing that is specific for both.26 ‫פ ְכֵּדי ְלָבֵר ְלָפָניו ְבָּרָכה‬,‫עט ִלְטֹעם ְתִּחָלּה ִמֶמּנּוּ ְמַﬠט‬,‫ ֲאִפלּוּ ְבּאוֵֹכל ְלַמֵתּק ַהְשִּׁתָיּה ֶשָׁשָּׁתה ְכָּבר‬,‫יד וִּמַדּת ֲחִסידוּת‬ ‫ ְכֵּדי ְלַה ְרבּוֹת‬,"‫פב ֹקֶדם ֶשְׁיָּבֵר ַﬠל ַהַמְּשֶׁקה "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬,"‫פא ִאם ֵאיָנהּ "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬,‫ַהְמיֶֻחֶדת לוֹ‬ ‫ ֶשֲׁהֵרי‬,‫פה ְוזוֹ ִהיא ְבָּרָכה ַהְצּ ִריָכה‬,‫פג ִכּי ְלעוָֹלם ַי ְרֶבּה ָאָדם ִבְּבָרכוֹת ַהְצּ ִריכוֹתפד ִויַמֵﬠט ְבֶּשֵׁאיָנם ְצ ִריכוֹת‬,‫ִבְּבָרכוֹת‬ ‫פו ְול ֹא ִצוּוּ ְלַמֵﬠט ֶאָלּא ְכֶּשָׁיּכוֹל ִלְפֹטר ְשֵׁני ְדָּב ִרים ִבְּבָרָכה ַאַחת ַהְמיֶֻחֶדת‬,‫ִהיא ְמיֶֻחֶדת ְלַהָטֵּפל ְול ֹא ִבּ ְרַכּת ָהִﬠָקּר‬ ‫פז‬.‫ִלְשֵׁניֶהם‬ 15 When does the above apply? When the primary food is not relished more than the secondary food. If, however, the principal is relished more than the secondary food, it is necessary to recite a blessing on it first and cover the secondary food with it — even if the blessing on the principal food is Shehakol and the blessing on the secondary food is Borei pri haetz or Borei pri haadamah, which [ordinarily] take priority over the blessing Shehakol (as will be explained in ch. 10, [law 7]). [Nevertheless, in this instance, those blessings are not required since] he would not eat [the secondary food] at all were it not for the principal. [Moreover,] even if, at the time he eats the secondary food with the principal, he relishes the secondary food — though [eaten] on its own he would not prefer it to the principal — he should not recite a blessing over it.27 Some authorities differ with this reasoning, [maintaining that in such an instance, one may recite the blessing for the secondary food first]. One may rely upon [these authorities] on Shabbos and holidays28 in order to fulfill the quota of 100 blessings [which should be recited every day].29 ‫פט ֲאָבל ִאם ָהִﬠָקּר ָחִביב ָﬠָליו יוֵֹתר ֵמַהָטֵּפלצ‬,‫טו ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים?פח ְכֶּשֵׁאין ָהִﬠָקּר ָחִביב ]ָﬠָליו[ יוֵֹתר ֵמַהָטֵּפל‬ ‫צא ַוֲאִפלּוּ ִאם ִבּ ְרַכּת ָהִﬠָקּר ִהיא "ֶשַׁהֹכּל" וִּב ְרַכּת ַהָטֵּפל ִהיא "בּוֵֹרא ְפּ ִרי‬,‫– ָצ ִרי ְלָבֵר ָﬠָליו ְתִּחָלּה וּפוֵֹטר ֶאת ַהָטֵּפל‬ 12/20/2020, 1:20 PM

Seder Birkas HaNehenin: Chapter 3 – [The Laws Mandated by the Princi...

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‫ ֵכּיָון ֶשׁלּ ֹא ָהָיה‬,(‫ָהֵﬠץ" אוֹ "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה"צב ֶשֵׁהן קוְֹדִמים ְלִב ְרַכּת "ֶשַׁהֹכּל"צג )ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבֶּפֶרק י'צד‬ ‫ ֶאָלּא ֶשְׁכֶּשׁאוְֹכלוֹ‬,‫צה ַוֲאִפלּוּ ִאם ַﬠְכָשׁו ְכֶּשׁאוֵֹכל ַהָטֵּפל ִﬠם ָהִﬠָקּר ַהָטֵּפל ָחִביב ָﬠָליו יוֵֹתר‬.‫אוְֹכלוֹ ְכָּלל ִאם ל ֹא ָהִﬠָקּר‬ ‫צו‬.‫ְלַבדּוֹ ֵאינוֹ ָחִביב ָﬠָליו ְכּמוֹ ָהִﬠָקּר – ֵאין ְלָבֵר ָﬠָליו ְכָּלל‬ ‫צח‬.‫ ְכֵּדי ְלַהְשִׁלים ִמ ְנַין ֵמָאה ְבָּרכוֹת‬,‫צז ְוֵישׁ ִלְסֹמ ֲﬠֵליֶהם ְבַּשָׁבּת ְויוֹם טוֹב‬.‫ְוֵישׁ חוְֹלִקים ָבֶּזה‬ 16 A secondary food is never covered with the blessing of the principal, even if they are two types of food with identical blessings, unless the secondary item was in front of the person, or he explicitly had intended to [eat] it, when he recited the blessing over the principal. If, however, [the secondary food] was brought to him afterwards and he did not have it in mind [when he recited the blessing on the principal — i.e., the situation was such that] were it not a secondary food, he would have to recite a blessing over it (as described in ch. 9, [law 5,]) — the fact that it is secondary does not cause it to be covered by the blessing recited on the principal. [This rule applies] both to the blessing recited before eating (berachah rishonah) — even when the same blessing is recited over both foods — and also to the blessing recited after eating (berachah achronah) when the blessings for these two foods are not the same unless one sat down in a fixed setting30 to partake of the primary food. [Moreover, this leniency applies] only with regard to a type of food that serves as the basis for a fixed setting, e.g., bread or wine, and similarly, beer and mead in these regions. Nevertheless, if one partakes of bread or another food to offset the taste [of an alcoholic beverage] and this is his common practice on most occasions, it is considered as if he specifically intended to do so.31 ‫צט אוֹ‬,‫ ֶאָלּא ְכֶּשָׁהָיה ַהָטֵּפל ְלָפָניו‬,‫ ַוֲאִפלּוּ ֵהם ב' ִמי ִנים ֶשִׁבּ ְרכוֵֹתיֶהן ָשׁווֹת‬,‫טז ְלעוָֹלם ֵאין ַהָטֵּפל ִנְפָטר ְבִּב ְרַכּת ָהִﬠָקּר‬ ,‫ ֲאָבל ִאם ַאַחר ַהְבָּרָכה ֵהִביאוּ ְלָפָניו ְול ֹא ָהְיָתה ַדְּﬠתּוֹ ָﬠָליו‬,‫ֶשָׁה ְיָתה ַדְּﬠתּוֹ ָﬠָליו ְבֵּברוּרק ְבָּשָׁﬠה ֶשֵׁבַּר ַﬠל ָהִﬠָקּר‬ ‫ְבִּﬠ ְנָין ֶשִׁאם ל ֹא ָה ְיָתה ְטֵפָלה ָהָיה ָצ ִרי ַלֲח ֹזר וְּלָבֵר ) ְוַﬠל ֶדֶּר ֶשׁ ִיְּתָבֵּאר ְבֶּפֶרק ט'קא( – ֵאין ְטֵפָלתוֹ מוֶֹﬠֶלת ְכּלוּם‬ ‫ ְול ֹא ִמְבָּרָכה ַאֲחרוָֹנהקב ְכֶּשֵׁאין ִבּ ְרכוֵֹתיֶהם‬,‫ ל ֹא ִמְבָּרָכה ִראשׁוָֹנה ַאף ַﬠל ִפּי ֶשִׁבּ ְרכוֵֹתיֶהם ָשׁווֹת‬,‫ְלָפְטרוֹ ְבִּב ְרַכּת ָהִﬠָקּר‬ ‫ ְכּגוֹן ַפּתקד‬, ‫קג ְוהוּא ָדָּבר ֶשְׁקִּביעוּת מוֶֹﬠֶלת בּוֹ ִמְפֵּני ֶשַׁדּ ְרכּוֹ ְבָּכ‬,‫ ֶאָלּא ִאם ֵכּן ָקַבע ַﬠְצמוֹ ַﬠל ָהִﬠָקּר‬,‫ָהַאֲחרוֹנוֹת ָשׁווֹת‬ ‫קו‬.‫ ְוֵכן ֵשָׁכר וְּדַבשׁקה ִבְּמִדינוֹת ֵאלּוּ‬,‫ְוַי ִין‬ ‫ ִמי ֶשׁאוֵֹכל ַפּת אוֹ ַמֲאָכל ַאֵחר ְלַמֵתּק ַהְשִּׁתָיּה ְוַד ְרכּוֹ ְבָּכ ְבֹּרב ַהְפָּﬠִמים – ֲהֵרי ֶזה ְכִּאלּוּ ָה ְיָתה ַדְּﬠתּוֹ‬,‫וִּמָכּל ָמקוֹם‬ ‫קז‬.‫ָﬠָליו‬ 17 Any secondary food eaten after a primary food is covered by the blessing recited over the primary food only when it is eaten in the same place where one ate the primary food, without the person changing his location, [even] from room to room. [The] only [exception to this rule] is when the food is secondary to a food requiring that the blessing after it (berachah achronah) be recited in its place, (as will be explained in ch. 9, [law 14])32 or one sat down in a fixed setting to partake of the primary food in the manner described in ch. 9, [law 18]. Consult that source regarding all the details pertaining to this rule. ,‫קט ֶאָלּא ִאם ֵכּן אוְֹכָלהּ ְבָּמקוֹם ֶשׁאוֵֹכל ָהִﬠָקּר‬,‫קח ֵאיָנהּ ִנְפֶטֶרת ְבִּב ְרָכתוֹ‬,‫יז ְוָכל ְטֵפָלה ַהֶנֱּאֶכֶלת ַאַחר ֲאִכיַלת ָהִﬠָקּר‬ ‫קי ֶאָלּא ִאם ֵכּן ִהיא ְטֵפָלה ְלָדָבר ַהָטּעוּן ְבָּרָכה ְלַאֲחָריו ִבְּמקוֹמוֹקיא )ֶשִׁיְּתָבֵּאר‬,‫ְול ֹא ִשָׁנּה ְמקוֹמוֹ ֵבּי ְנַת ִים ֵמֶחֶדר ְלֶחֶדר‬ ‫קיד ַﬠֵיּן ָשׁם ָכּל ְפָּרֵטי ִדּין ֶזה‬,'‫קיג ְוַﬠל ֶדֶּר ֶשׁ ִיְּתָבֵּאר ְבֶּפֶרק ט‬,‫ אוֹ ֶשָׁקַּבע ַﬠְצמוֹ ַﬠל ָהִﬠָקּר‬,(‫ְבֶּפֶרק ט'קיב‬.

12/20/2020, 1:20 PM

Seder Birkas HaNehenin: Chapter 4 – [Food Eaten in the Midst of a Meal...

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Seder Birkas HaNehenin: Chapter 4 – [Food Eaten in the Midst of a Meal] - The Order of Blessings for the Satisfaction that One Receives By Rabbi Schneur Zalman of Liadi

CHAPTER 4 [Food Eaten in the Midst of a Meal] (1–13) [‫פרק ד ]ְדָּב ִרים ַהָבִּאים ְבּתוֹ ַהְסּעוָּדה וּבוֹ י"ג ֲהָלכוֹת‬ 1 A separate blessing need not be recited over [foods] served during a meal which are integral to the meal,1 because they are covered by the blessing HaMotzi recited over the bread, which is the basis of the meal. [This rule] even [applies] when the foods are not eaten with the bread. [Similarly,] these foods do not require a [separate] blessing to be recited after [eating] them, because they are covered by the Grace after Meals. [This category includes foods] that are commonly served as the basis of a meal and are not [all that] commonly eaten at other times of the day, only during a meal. [It does not matter] whether[these are foods that are eaten] to accompany bread, like meat, fish, cheese, vegetables, eggs, and salted foods, or whether they are served for sustenance and satiation, e.g., cabbage, spinach, porridge, and all cooked foods that are not served to accompany bread, but to serve as cooked food, for sustenance.2 ‫ה‬,‫ד ְדַּה ְינוּ ֶשֶׁדֶּר ִלְקֹבַּﬠ ְסעוָּדה ֲﬠֵליֶהם‬,‫ ִאם ֵהם ְדָּב ִרים ַהָבִּאים ֵמֲחַמת ַהְסּעוָּדה‬,‫א א ב ג ְדָּב ִרים ַהָבִּאים ְבּתוֹ ַהְסּעוָּדה‬ ‫ט ְכּגוֹן ָבָּשׂר ְוָדִגיםי‬,‫ח ֵבּין ִלְלֹפּת ָבֶּהם ֶאת ַהַפּת‬,‫ְוֵאין ַדּ ְרָכּם )ָכּל ָכּ ו( ֶלֱאֹכלז ָכּל ַהיּוֹם ֶאָלּא ִבְּשַׁﬠת ַהְסּעוָּדה ִבְּלַבד‬ ‫טו ְכּגוֹן ְכּרוּב וְּתָרִדין ְוַד ְיָסא ְוָכל ַמֲﬠֵשׂה ְקֵדָרה‬,‫יד ֵבּין ְלָמזוֹן וְּלַהְשִׂבּיַﬠ‬,‫וְּגִביָנהיא ִויָרקוֹתיב וֵּביִציםיג וִּמיֵני ְמלוִּחים‬ ‫יז ֶשִׁבּ ְרַכּת‬,‫ ֲאִפלּוּ אוְֹכָלם ְבּל ֹא ַפּת‬,‫ֶשֵׁאיָנן ָבִּאין ִלְלֹפּת ַהַפּת ֶאָלּא ְלָמזוֹן וְּלַתְבִשׁילטז – ֵאין ָצ ִרי ְבָּרָכה ִלְפֵניֶהם‬ ‫יח‬.‫ ֶשִׁבּ ְרַכּת ַהָמּזוֹן פּוַֹט ְרָתּם‬,‫ ְול ֹא ְלַאֲחֵריֶהם‬,‫"ַהמּוִֹציא" ֶשֵׁבַּר ַﬠל ַהַפּת ֶשׁהוּא ִﬠַקּר ַהְסּעוָּדה – פּוַֹט ְרָתּם‬ 2 [Different laws apply] if the foods are not integral to the meal, i.e., they are not commonly served as the basis of a meal, nor do they [frequently] accompany [bread], nor are they satisfying, but instead, are eaten throughout the day, even outside one’s meals. [Included in this category are] all types of fruit and the like, whether fresh or cooked, even if they were cooked with meat. If they are eaten without bread, they require a blessing to be recited before partaking of them. This [law] applies even when they are eaten at the end of the meal to assist in digesting the food or for dessert, to relieve the heaviness of the food. They, however, do not require a [separate] blessing [to be recited] after partaking of them if they are eaten in the midst of a meal, even [when they are] not [eaten] to help digest one’s food, or as dessert, but [are eaten] solely for enjoyment.3 Some authorities are in doubt as to whether a blessing must be recited before eating cooked fruit when it is eaten as a filling food and a cooked dish. Hence, one should [avoid reciting an unnecessary blessing by] eating a small amount4 of [the fruit]

12/20/2020, 1:21 PM

Seder Birkas HaNehenin: Chapter 4 – [Food Eaten in the Midst of a Meal...

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before the meal, [and] reciting a blessing beforehand. All opinions agree, however, that if one [wants to] eat a small amount of cooked fruit during or at the end of the meal, as a dessert or [solely] for pleasure, he must recite a blessing before [partaking of it]. ‫כ ל ֹא ִלְלֹפּת ְול ֹא‬,‫יט ְדַּה ְינוּ ֶשֵׁאין ֶדֶּר ִלְקֹבַּﬠ ְסעוָּדה ֲﬠֵליֶהם‬,‫ב ְוִאם ֵהם ְדָּב ִרים ֶשֵׁאין ָבִּאים ֵמֲחַמת ַהְסּעוָּדה‬ ‫כד ֵבּין‬,‫כב ְכּגוֹן ָכּל ִמיֵני ֵפּרוֹתכג ְוַכיּוֵֹצא ָבֶּהם‬,‫כא ֶאָלּא ַדּ ְרָכּם ְלָאְכָלם ָכּל ַהיּוֹם ֲאִפלּוּ ֶשׁלּ ֹא ִבְּשַׁﬠת ַהְסּעוָּדה‬,‫ְלַהְשִׂבּיַﬠ‬ ‫כח ֲאִפלּוּ‬,‫כו ִאם אוֵֹכל אוָֹתם ְבּל ֹא ַפּתכז – ְטעוּ ִנים ְבָּרָכה ִלְפֵניֶהם‬,‫כה ַוֲאִפלּוּ ִנְתַבְּשּׁלוּ ִﬠם ָבָּשׂר‬,‫ַח ִיּין ֵבּין ְמֻבָשִּׁלים‬ ‫לא ֲאָבל ֵאין ְטעוּ ִנין ְבָּרָכה‬.‫כט אוֹ ְלִקנּוַּחל ְלָהֵקל ִמֹכֶּבד ַהַמֲּאָכל‬,‫אוְֹכָלם ִבּ ְגַמר ַהְסּעוָּדה ְכֵּדי ְלַﬠֵכּל ַהַמֲּאָכל‬ ‫לג‬.‫לב ֲאִפלּוּ אוְֹכָלם ְבֶּאְמַצע ַהְסּעוָּדה ל ֹא ְלַﬠֵכּל ְול ֹא ְלִקנּוַּח ֶאָלּא ְלַתֲﬠנוּג ִבְּלַבד‬,‫ְלַאֲחֵריֶהם‬ ‫ ְוָלֵכן ֵישׁ ֶלֱאֹכל ֵמֶהן ְמַﬠטלו ֹקֶדם‬.‫ְוֵישׁ ִמְסַתְּפִּקיםלד ְבֵּפרוֹת ְמֻבָשִּׁליםלה ְכֶּשׁאוְֹכָלם ְלָמזוֹן ְוַתְבִשׁיל ִאם ְלָבֵר ִלְפֵניֶהם‬ ‫לז ֲאָבל ִאם אוֵֹכל ֵמֶהם ְמַﬠט תּוֹ ַהְסּעוָּדה אוֹ ְבּסוָֹפהּ ְלִקנּוַּח אוֹ ְלַתֲﬠנוּגלח – ָצ ִרי ְלָבֵר‬.‫ַהְסּעוָּדה וְּלָבֵר ֲﬠֵליֶהם‬ ‫לט‬.‫ִלְפֵניֶהם ְלִדְבֵרי ַהֹכּל‬ 3 Even if one ate a small amount of [fruit] with bread and would also like to eat more fruit without bread, he must recite a blessing before [eating the fruit without the bread]. When does the above apply? When the fruit was [initially] served as dessert or [simply] for pleasure. If, however, [the fruit] was [initially] served to accompany the bread, it is not necessary to recite a blessing [over the fruit] beforehand, provided that he first ate some of it with bread, and intends to eat more [later] with bread, even though in the interim he eats the fruit without bread. [Moreover,] even if he changes his mind and does not eat [more] fruit with bread, it is of no consequence, since when he [originally] ate it, he intended to eat [more] with bread [afterwards.] [Nevertheless,] it is desirable to make a practice of first eating some of the fruit without bread — and, hence, to recite a blessing — and then to eat [more], whether with or without bread.5 ‫מ‬.‫ג ַוֲאִפלּוּ ִאם אוֵֹכל ֵמֶהם ְמַﬠט ִﬠם ַפּת ְורוֶֹצה ֶלֱאֹכל ַגּם ֵכּן ְבּל ֹא ַפּת – ָצ ִרי ְלָבֵר ִלְפֵניֶהם‬ ‫מא ֲאָבל ִאם ֵהִביאוּ אוָֹתם ִלְלֹפּת ָבֶּהם ֶאת ַהַפּת ַגּם ֵכּן – ֵאין‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשֵׁהִביאוּ ַהֵפּרוֹת ְלִקנּוַּח וְּלַתֲﬠנוּג‬ ‫ ַאף ַﬠל ִפּי ֶשֵׁבּי ְנַת ִים אוֵֹכל ְבּל ֹא‬,‫ ִאם אוֵֹכל ֵמֶהם ְתִּחָלּה ִﬠם ַפּתמב ְוַדְﬠתּוֹ ֶלֱאֹכל ֵמֶהם עוֹד ִﬠם ַפּת‬,‫ָצ ִרי ְלָבֵר ִלְפֵניֶהם‬ ‫ ֵכּיָון ֶשְׁבָּשָׁﬠה ֶשׁאוֵֹכל ַכָּוָּנתוֹ ִלְלֹפּת ָבֶּהם‬,‫מג ְוַאף ִאם ַאַחר ָכּ ִנְמַל ֶשׁלּ ֹא ִלְלֹפּת ָבֶּהם ַבּסּוֹף – ֵאין ְבָּכ ְכּלוּם‬.‫ַפּת‬ ‫מד‬.‫ֲﬠַד ִין‬ ‫מה‬.‫ ְוַאַחר ָכּ י ֹאַכל ֵבּין ִﬠם ַפּת ֵבּין ְבּל ֹא ַפּת‬, ‫ְוטוֹב ִל ְנֹהג ֶלֱאֹכל ֵמֶהם ְתִּחָלּה ְבּל ֹא ַפּת וְּלָבֵר‬ 4 All the above applies when one establishes something else as the primary accompaniment to his meal and the fruit was brought to him in the middle of the meal. If, however, he [initially] established fruit as the primary accompaniment to his meal, there is no need to recite a blessing before eating it, although he eats it at the beginning of his meal without bread. There are, [however,] authorities who differ [with this opinion]. Therefore, it is desirable to initially eat a small amount [of the fruit] with the bread. Then, even if he decides to eat more [fruit] without bread, there is no need to recite a blessing, even if he does not intend to eat any more bread.6 ‫ ֲאָבל ִאם ָקַבע ִלְפַתּן ְסעוָּדתוֹ ַﬠל‬,‫ד ְוָכל ֶזה ְכֶּשָׁקַּבע ִלְפַתּן ְסעוָּדתוֹ ַﬠל ָדָּבר ַאֵחר וְּבֶאְמַצע ַהְסּעוָּדה ֵהִביאוּ לוֹ ֵפּרוֹת‬ ‫מו‬.‫ַהֵפּרוֹת – ֵאין ָצ ִרי ְלָבֵר ִלְפֵניֶהם ַאף ַﬠל ִפּי ֶשׁאוֵֹכל ֵמֶהם ִבְּתִחַלּת ֲאִכיָלתוֹ ְבּל ֹא ַפּת‬ ‫מח ְוָאז ַאף ִאם אוֵֹכל ֵמֶהם ְבּל ֹא ַפּת – ֵאין ָצ ִרי ְלָבֵר ֲאִפלּוּ‬,‫מז ְוָלֵכן טוֹב ֶשׁיּ ֹאַכל ְתִּחָלּה ְמַﬠט ִﬠם ַפּת‬.‫ְוֵישׁ חוְֹלִקים‬

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‫מט‬.‫ֵאין ַדְּﬠתּוֹ ֶלֱאֹכל עוֹד ַפּת‬ 5 Whenever fruit is not covered by the blessing [HaMotzi] recited over bread, a separate blessing must be recited over it, even if the fruit was before him when he recited HaMotzi and he intended to cover the fruit with that blessing. Whenever the fruit is covered by [the blessing HaMotzi], the fruit is covered even if it was not before the person when he recited the blessing HaMotzi and he did not specifically intend to partake of it. [The rationale is that] it can be assumed that he intended to partake of everything that he would be served, since he sat down7 to eat.8 ‫ה ְוָכל ָמקוֹם ֶשֵׁאין ַהֵפּרוֹת ִנְפָט ִרים ְבִּב ְרַכּת ַהַפּת – ָצ ִרי ְלָבֵר ֲﬠֵליֶהם ֲאִפלּוּ ָהיוּ ְלָפָניו ְבָּשָׁﬠה ֶשֵׁבַּר "ַהמּוִֹציא"נ‬ ‫נא ְוָכל ָמקוֹם ֶשֵׁהם ִנְפָט ִרים – ִנְפָט ִרים ֲאִפלּוּ ל ֹא ָהיוּ ְלָפָניו ְבָּשָׁﬠה ֶשֵׁבַּר "ַהמּוִֹציא" ְול ֹא ָהָיה ַדְּﬠתּוֹ‬.‫ְו ִנְתַכֵּוּן ְלָפְטָרם‬ ‫נג‬.‫נב ִכּי ִמן ַהְסָּתם ַדְּﬠתּוֹ ַﬠל ָכּל ַמה ֶשָּׁיִּביאוּ ְלָפָניו ֵכּיָון ֶשׁקּוֵֹבַﬠ ַﬠְצמוֹ ַלֲאִכיָלה‬,‫ְבֵּפרוּשׁ ֲﬠֵליֶהם‬ 6 [The ruling changes,] however, if one knows that he did not intend to partake of a given food at all. For example, after he recited the blessing HaMotzi over bread, he was sent a gift of food from another home upon which he was not dependent, and he did not have this gift in mind at all [when reciting the blessing HaMotzi. In this situation,] the food is not covered by the blessing [HaMotzi] recited over the bread. [This rule applies] even when [the present] is a type of food that is served as an accompaniment to the bread and [the recipient] partakes of it as an accompaniment to the bread. At present, people in our countries are generally not meticulous in their observance [of this law], because it is common for people to send gifts of food to friends during a meal, even from the homes of others.9 ‫ ְכּגוֹן ֶשְׁלַּאַחר ִבּ ְרַכּת "ַהמּוִֹציא" ָשְׁלחוּ לוֹ דּוֹרוֹן ִמֵבּית ֲאֵח ִרים ֶשֵׁאינוֹ‬,‫ו ֲאָבל ִאם ָידוַּﬠ ֶשׁלּ ֹא ָהָיה ַדְּﬠתּוֹ ַﬠל ֶזה ְכָּלל‬ ‫נה ֲאִפלּוּ הוּא ָדָּבר ֶשַׁדּ ְרכּוֹ ִלְלֹפּת בּוֹ ֶאת ַהַפּתנו‬,‫סוֵֹמ נד ֲﬠֵליֶהם ְול ֹא ָהָיה ַדְּﬠתּוֹ ַﬠל ַהדּוֹרוֹן – ֵאינוֹ ִנְפָטר ְבִּב ְרַכּת ַהַפּת‬ ‫נז‬.‫וְּמַלֵפּת בּוֹ ַהַפּת‬ ‫נח ִמְפֵּני ֶשֵׁבּיֵנינוּ הוּא ָדָּבר ָמצוּי ֶשֶׁאָחד שׁוֵֹלַח ַלֲחֵברוֹ דּוֹרוֹן ַבְּסּעוָּדה‬,‫ְוַﬠְכָשׁו ֵאין ָהעוָֹלם ִנְזָה ִרים ָבֶּזה ִבְּמ ִדינוֹת ֵאלּוּ‬ ‫נט‬.‫ֲאִפלּוּ ִמֵבּית ֲאֵח ִרים‬ 7 One should not, however, recite a blessing over water or other beverages [that are consumed] in the middle of a meal. [This rule applies] even if he drinks them [to quench] his thirst and not to saturate the food in his digestive tract. [The rationale is that] it is impossible to eat without drinking [and thus these beverages are an integral part of the meal]. Even if the person was thirsty before [beginning] the meal, [he need not recite a blessing over the water he drinks during the meal]. Since he did not desire to drink [beforehand — out of fear that] the water would harm him — the reason he is drinking [now] is because he is partaking of bread. Hence, since he based his meal on the bread, the blessing recited over the bread covers the beverages [as well]. {This is not the case when he eats a small amount bread [only] so that the beverage10 should not harm him, (as has been explained in ch. 3)}.11 Similarly, a blessing should not even be recited over beverages that one drinks without being thirsty, e.g., beer or mead, when one drinks them during a meal. [The rationale is that] they are not commonly consumed before a meal, but afterwards. Thus, when they are served as part of a meal, they are considered secondary to the

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meal. Furthermore, if one eats a food to offset the [sharp] taste of a beverage, the food is considered secondary to the beverage, which [itself] is considered as secondary to the bread. Hence, [even that food] is included in the blessing over the bread.12 ‫סא ַוֲאִפלּוּ שׁוֶֹתה ִלְצָמאוֹסב ְול ֹא ִלְשׁרוֹת ַהַמֲּאָכל‬,‫ז ַמ ִים אוֹ ְשָׁאר ַמְשִׁקיןס – ֵאין ְלָבֵר ֲﬠֵליֶהם ְבּתוֹ ַהְסּעוָּדה‬ ‫ ֵכּיָון ֶשָׁאז ל ֹא ָרָצה ִלְשׁתּוֹת ְכֵּדי‬,‫סד ַוֲאִפלּוּ ָהָיה ָצֵמא ֹקֶדם ְסעוָּדה‬.‫סג ְלִפי ֶשִׁאי ֶאְפָשׁר ַלֲאִכיָלה ְבּל ֹא ְשִׁתָיּה‬,‫ֶשְׁבֵּמָﬠיו‬ ‫סו וֵּמַאַחר ֶשָׁקַּבע ְסעוָּדתוֹ ַﬠל ַהַפּתסז – ֲהֵרי ִבּ ְרַכּת‬,‫סה ִנְמָצא ִכּי ְשִׁתַיּת ַהַמּ ִים ְבִּסַבּת ַהַפּת הוּא‬,‫ֶשׁלּ ֹא ַיִזּיקוּ לוֹ ַהַמּ ִים‬ ((‫ַהַפּת פּוַֹט ְרָתּם )ַמה ֶשֵּׁאין ֵכּן ְכֶּשׁאוֵֹכל ְמַﬠט ַפּתסח ֶשׁלּ ֹא ַיִזּיקוּ לוֹ ַהַמּ ִיםסט )ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבֶּפֶרק ג'ע‬. ‫ ִכּי ֵאין‬,‫עא ְכּגוֹן ֵשָׁכרעב וֵּמי ְדַּבשׁעג – ֵאין ְלָבֵר ֲﬠֵליֶהם ְבּתוֹ ַהְסּעוָּדה‬,‫ַוֲאִפלּוּ ַמְשִׁקין ֶשׁשּׁוִֹתין אוָֹתן ֶשׁלּ ֹא ִלְצָמאוֹ‬ ‫עה‬.‫עד ְלִפיָכ ְכֶּשָׁבִּאים ְבּתוֹ ַהְסּעוָּדה – ֲהֵרי ֵהם ְטֵפִלים ַלְסּעוָּדה‬,‫ַדּ ְרָכּם ִלְשׁתּוָֹתם ֹקֶדם ַהְסּעוָּדה ֶאָלּא ְלַאֲחֶריָה‬ ‫עז‬.‫ ְו ִנְפָט ִרים ְבִּב ְרַכּת ַהֶלֶּחם‬,‫ְוַגם ִאם אוֵֹכל ֵאיֶזה ָדָּבר ְלַמֵתּק ַהְשִּׁתָיּה – ֲהֵרי ֶזה ָטֵפל ַלַמְּשֶׁקהעו ְוַהַמְּשֶׁקה ַלֶלֶּחם‬ 8 A blessing is recited over wine, by contrast, even when one drinks [it] during the meal. [This ruling applies] even though one drinks it to saturate the food in his digestive tract [and thus it is integral to the meal. The rationale is that our Sages] ordained a blessing for wine because of its importance — that Kiddush and Havdalah are recited over it — even in the midst of a meal. A blessing is not, however, recited after [drinking wine in such an instance], since it is covered by Grace.13 If one drank wine before a meal — even if he did so before sitting down [to partake of] the meal — it is not necessary for him to recite a blessing over the wine he will drink within the meal, for it is covered by the blessing recited over the wine [consumed] before the meal. An exception [to this rule]: One specifically intended not to drink wine during the meal and then changed his mind and decided [to drink more wine].14 ‫עח ַאף ַﬠל ִפּי ֶשׁשּׁוֵֹתהוּ ִלְשׁרוֹת ָהֲאִכיָלה‬,‫ ַאף ַﬠל ִפּי ֶשָׁבּא ִלְשׁתּוֹתוֹ ְבּתוֹ ַהְסּעוָּדה – ְמָבֵר ָﬠָליו‬,‫ח ֲאָבל ַי ִין‬ ‫פב ֲאָבל ֵאינוֹ‬.‫עט ֶשִׁמְּפֵּני ֲחִשׁיבוּתוֹפ ֶשְׁמַּקְדִּשׁין וַּמְבִדּיִלים ָﬠָליופא – ָקְבעוּ לוֹ ְבָּרָכה ַאף ְבּתוֹ ַהְסּעוָּדה‬,‫ֶשְׁבֵּמָﬠיו‬ ‫פג‬.‫ ֶשׁ ִנְּפָטר ְבִּב ְרַכּת ַהָמּזוֹן‬,‫ְמָבֵר ְלַאֲחָריו‬ ‫פו‬,‫פד ֲאִפלּוּ ֹקֶדם ֶשָׁקַּבע ַﬠְצמוֹ ִלְסעוָּדהפה – ֵאין ָצ ִרי ְלָבֵר ַﬠל ַהַיּ ִין ֶשְׁבּתוֹ ַהְסּעוָּדה‬,‫ְוִאם ָשָׁתה ַי ִין ִלְפֵני ַהְסּעוָּדה‬ ‫פז‬. ‫ֶאָלּא ִאם ֵכּן ל ֹא ָהָיה ְבַּדְﬠתּוֹ ְכָּלל ִלְשׁתּוֹת ַי ִין ְבּתוֹ ַהְסּעוָּדה ְוַאַחר ָכּ ִנְמַל‬ 9 When does the above apply? When one recites the blessing in the same room in which he eats his meal, without departing from his place in the interim. If, however, he eats in another room or leaves his place, he is required to recite another blessing [over the wine] unless he drank a reviis, [which is] the measure that requires a blessing to be recited afterwards. [In the latter instance,] as long as he did not yet recite the blessing [after wine], there are authorities who maintain that changing one’s place is not considered an interruption of his drinking, (as will be explained in ch. 9, [laws 14-15]). When does the above apply? When one did not have any specific intent [when reciting the blessing]. If, however, one recites the blessing over wine [in one room], explicitly intending that this blessing [will] cover the wine that he will drink during the meal, he does not have to recite another blessing even if he eats in another room, provided the two rooms are in one building.15 ‫ אוֹ‬,‫ ֲאָבל ִאם סוֵֹﬠד ְבֶּחֶדר ַאֵחר‬,‫ט ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשֵׁבַּר ְבּאוֹתוֹ ֶחֶדר ֶשׁסּוֵֹﬠד בּוֹ ְול ֹא ָיָצא ִמְמּקוֹמוֹ ֵבּי ְנַת ִים‬

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Seder Birkas HaNehenin: Chapter 4 – [Food Eaten in the Midst of a Meal...

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‫פט ְוָכל‬,‫פח ֶאָלּא ִאם ֵכּן ָשָׁתה ְכִּשׁעוּר ְרִביִﬠית ֶשָׁטּעוּן ְבָּרָכה ַאֲחרוָֹנה‬, ‫ֶשָׁיָּצא ִמְמּקוֹמוֹ ֵבּי ְנַת ִים – ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬ (‫ְזַמן ֶשׁלּ ֹא ֵבַּר – ֵישׁ אוְֹמ ִרים ֶשֵׁאין ִשׁנּוּי ָמקוֹם ָחשׁוּב ֶהְפֵסקצ )ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבֶּפֶרק ט'צא‬. ‫צג ֲאִפלּוּ סוֵֹﬠד ְבֶּחֶדר ַאֵחר‬,‫ ֲאָבל ִאם ָהָיה ַדְּﬠתּוֹ ְבֵּפרוּשׁ ִלְפֹטר ַהַיּ ִין ֶשְׁבּתוֹ ַהְסּעוָּדה‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים?צב ִבְּסָתם‬ ‫צה‬.‫צד ִאם ָהיוּ ְשֵׁני ַהֲחָד ִרים ְבַּב ִית ֶאָחד‬, ‫– ֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬ 10 [The following rules apply when one drinks an] alcoholic beverage during a meal. If one drinks it in order to whet his appetite, it is considered secondary to the meal and it is not necessary to recite a [separate] blessing over it. If one drinks the alcoholic beverage in order to warm his stomach so as to [better] digest the food, he should recite a blessing over it, unless he recited a blessing on it or on another beverage before the meal.16 Where does the above apply? In those regions where it is not common to drink [alcoholic beverages] during the meal, but rather at other times of the day to strengthen the heart. [Accordingly,] the laws that apply to them are the same as those which apply to fruit.17 In these regions, however, it is common to drink alcoholic beverages during the meal. [Hence,] there is no need to recite a blessing on these beverages [during a meal]. ‫ ְוֵאין ָצ ִרי ְלָבֵר‬,‫צו ִאם שׁוֵֹתהוּ ְכֵּדי ְלעוֵֹרר ַתֲּאַות ַהַמֲּאָכל – ֲהֵרי הוּא ָטֵפל ַלְסּעוָּדה‬,‫י ְוֵיין ָשָׂרף ֶשְׁבּתוֹ ַהְסּעוָּדה‬ ‫צז‬.‫ָﬠָליו‬ ‫צח ֶאָלּא ִאם ֵכּן ֵבַּר ָﬠָליו אוֹ ַﬠל ְשָׁאר ַמְשֶׁקה‬,‫ְוִאם שׁוֵֹתהוּ ְכֵּדי ְלַחֵמּם ָהִאְצטוְֹמָכא ְלַﬠֵכּל ַהַמֲּאָכל – ָצ ִרי ְלָבֵר ָﬠָליו‬ ‫צט ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ִבְּמִדינוֹת ֶשֵׁאין ַדּ ְרָכּם ִלְשׁתּוֹתוֹ תּוֹ ַהְסּעוָּדה ֶאָלּא ִבְּשָׁאר ָכּל ַהיּוֹםק ְלַחֵזּק‬.‫ִלְפֵני ַהְסּעוָּדה‬ ‫קב‬.‫קא ֲאָבל ִבְּמִדינוֹת ֵאלּוּ ֶשׁ ְרִגיִלים ִלְשׁתּוֹתוֹ תּוֹ ַהְסּעוָּדה – ֵאין ָצ ִרי ְלָבֵר ָﬠָליו‬.‫ ְוִדינוֹ ְכִּדין ֵפּרוֹת‬,‫ַהֵלּב‬ 11 [The blessing recited over] any beverage [other than wine] which one drinks before his meal does not cover the beverages [drunk] during or after the meal, even though one also has in mind to drink them during the meal. It is necessary to recite a blessing after drinking these beverages [before the meal] if one drank an amount that requires [a blessing to be recited]. Wine is an exception [to this rule] since it opens the digestive tract and whets a person’s appetite for eating. Accordingly, it is considered part of the meal and is covered by Grace. Therefore, [if one drinks wine] before the meal, there is no need to recite a blessing after it at that time, even if one does not at all intend to drink wine during the meal. This rule also applies to other alcoholic beverages.18 ‫ ַאף ַﬠל ִפּי ֶשְׁבַּדְﬠתּוֹ‬,‫יא ְוָכל ַמְשִׁקין ֶשׁשּׁוֶֹתה ִלְפֵני ַהְסּעוָּדה – ֵאינוֹ פּוֵֹטרקג ְדָּב ִרים ֶשְׁבּתוֹ ַהְסּעוָּדה אוֹ ַאַחר ַהְסּעוָּדה‬ ‫קה‬.‫קד ] ְו[ָצ ִרי ְלָבֵר ַאֲחָריו ִאם ָשָׁתה ַכִּשּׁעוּר‬,‫ִלְשׁתּוֹת ַגּם ֵכּן ְבּתוֹ ַהְסּעוָּדה‬ ‫ ְו ִנְפָטר ְבִּב ְרַכּת‬,‫ וִּמְכַּלל ַהְסּעוָּדה הוּא‬,‫ ְלִפי ֶשָׁבּא ִלְפֹתַּח ְבֵּני ֵמַﬠ ִים ְלַהְמִשׁי ָהָאָדם ְלַתֲאַות ָהֲאִכיָלה‬,‫חוּץ ִמן ַהַיּ ִין‬ ‫קח ְוהוּא‬.‫קז ֲאִפלּוּ ֵאין ְבַּדְﬠתּוֹ ְכָּלל ִלְשׁתּוֹת ַי ִין ְבּתוֹ ַהְסּעוָּדה‬,‫קו ְלִפיָכ ֵאין ָצ ִרי ְלָבֵר ַאֲחָריו ֹקֶדם ַהְסּעוָּדה‬,‫ַהָמּזוֹן‬ ‫קט‬.‫ַהִדּין ְלֵיין ָשָׂרף‬ 12 Similarly, one who recites Kiddush over wine does not have to recite a blessing after drinking the wine. Since Kiddush may only be recited only in the place of a meal, the wine is considered as part of the meal.19 When, by contrast, one recites Havdalah over wine and did not at all intend to drink wine during the [ensuing] meal, he must recite a blessing after [the wine], since [the wine of Havdalah] is not intended to whet his appetite for food, but [is drunk] only for the sake of [fulfilling] the mitzvah. [Moreover,] even if one forgot to recite the blessing [after drinking wine] before [starting] the meal, and remembered in the middle of the meal, before

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Seder Birkas HaNehenin: Chapter 4 – [Food Eaten in the Midst of a Meal...

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reciting Grace, he must recite the blessing then. (If, however, he did not remember until after reciting Grace, he should not recite a blessing over the wine he drank, since, after the fact, Grace covers the wine, as explained in ch. 1, [law 17].) When does the above apply? When the person does not possess [another] cup [of wine] for Grace after Meals. If, however, he intends to recite Grace on a cup [of wine], there is no need to recite a blessing [after drinking the wine of Havdalah] before the meal, since it is covered by the blessing recited after the cup of wine of Grace.20 ‫ ְוֵאין ָצ ִרי ְלָבֵר‬,‫קי הוִֹאיל ְוֵאין ִקדּוּשׁ ֶאָלּא ִבְּמקוֹם ְסעוָּדהקיא – ִמְכַּלל ַהְסּעוָּדה הוּא‬,‫יב ְוֵכן ִמי ֶשְׁמַּקֵדּשׁ ַﬠל ַהַיּ ִין‬ ‫קיב‬.‫ַאֲחָריו‬ ‫קטו הוִֹאיל ְוֵאינוֹ‬,‫ֲאָבל ַהַמְּבִדּיל ַﬠל ַהַיּ ִיןקיג ְול ֹא ָהָיה ְבַּדְﬠתּוֹ ְכָּלל ִלְשׁתּוֹת ַי ִין ְבּתוֹ ַהְסּעוָּדהקיד – ָצ ִרי ְלָבֵר ַאֲחָריו‬ ‫קטז ַוֲאִפלּוּ ָשַׁכח ְול ֹא ֵבַּר ִלְפֵני ַהְסּעוָּדה ְוִנְזַכּר ְבּתוֹ ַהְסּעוָּדה ֹקֶדם‬.‫ִמְתַכֵּוּן ִלְפֹתַּח ַתֲּאַות ַהַמֲּאָכל ֶאָלּא ְלִמְצָוה ִבְּלַבד‬ ‫קיח ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ ֶשִׁבּ ְרַכּת ַהָמּזוֹן פּוֶֹטֶרת ַﬠל ַהַיּ ִין ְבִּדיֲﬠַבד‬, ‫ִבּ ְרַכּת ַהָמּזוֹןקיז )ֲאָבל ְלַאַחר ִבּ ְרַכּת ַהָמּזוֹן ל ֹא ְיָבֵר‬ (‫ְבֶּפֶרק א'קיט‬. ‫ ֲאָבל ִאם ַדְּﬠתּוֹ ְלָבֵר ִבּ ְרַכּת ַהָמּזוֹן ַﬠל ַהכּוֹס – ֵאין ָצ ִרי ְלָבֵר‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ֶשֵׁאין לוֹ כּוֹס ְלִב ְרַכּת ַהָמּזוֹן‬ ‫קכ‬.‫ ֶשִׁנְּפַטר ִבְּבָרָכה ַאֲחרוָֹנה ֶשְׁמָּבֵר ַﬠל ַהכּוֹס ֶשׁל ִבּ ְרַכּת ַהָמּזוֹן‬,‫ַאֲחָריו ִלְפֵני ַהְסּעוָּדה‬ 13 Similarly, one who eats appetizers before the meal, e.g. sweets or fruits, to open his digestive tract and to whet and arouse his appetite, does not have to recite a blessing after partaking of them before the meal. [This rule applies] even though he will not have similar foods after the meal [whose blessings would cover them. The rationale is that] since they stimulate one’s appetite, they are considered part of the meal] and are covered by Grace, just like wine (drunk) before the meal. If however, one ate them for pleasure alone, and not as an appetizer for the meal, he must recite a blessing after them. [In this case,] they are not covered by Grace after Meals, just like the wine of Havdalah [is not covered], as explained in ch. 1, [law 17]. ‫ ִלְפֹתַּח ְבֵּני ֵמַﬠ ִים ְוִלְגֹרר וְּלַהְמִשׁי‬,‫ אוֹ ִמיֵני ֵפּרוֹת‬,‫קכא ְכּמוֹ ִמיֵני ְמִתיָקה‬,‫יג ְוֵכן ִמי ֶשׁאוֵֹכל ִלְפֵני ַהְסּעוָּדה ַפּ ְרְפָּראוֹת‬ ,‫ ַאף ַﬠל ִפּי ֶשֵׁאין לוֹ ַפּ ְרְפָּראוֹת ַאַחר ַהְסּעוָּדה ְלָפְטָרםקכב – ֵאין ָצ ִרי ְלָבֵר ַאֲחֵריֶהם ִלְפֵני ַהְסּעוָּדה‬,‫ַהֵלּב ַלֲאִכיָלה‬ ‫קכד‬.‫קכג ְכּמוֹ ַי ִין )ִלְשִׁתָיּה( ֶשִׁלְּפֵני ַהְסּעוָּדה‬,‫ֶשִׁנְּפָט ִרין ְבִּב ְרַכּת ַהָמּזוֹן‬ ‫ ְוֵאיָנן ִנְפָט ִרים‬,‫ ְול ֹא ִל ְגֹרר וְּלַהְמִשׁי ַהֵלּב ִלְסעוָּדהקכה – ָצ ִרי ְלָבֵר ְלַאֲחֵריֶהם‬,‫ֲאָבל ִאם אוְֹכָלם ְלַתֲﬠנוּג ִבְּלַבד‬ ‫קכז‬.'‫קכו וְּכמוֹ ֶשִׁנְּתָבֵּאר ְבֶּפֶרק א‬,‫ ְכּמוֹ ַי ִין ֶשׁל ַהְבָדָּלה‬,‫ְבִּב ְרַכּת ַהָמּזוֹן‬

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Seder Birkas HaNehenin: Chapter 5 – [The Laws Governing a Person Who Changes His Mind in the Course of Eating] - The Order of Blessings for the Satisfaction that One Receives By Rabbi Schneur Zalman of Liadi

CHAPTER 5 [The Laws Governing a Person Who Changes His Mind in the Course of Eating] (1–9) [‫פרק ה ]ִדּיֵני ִנְמַל וּבוֹ ט' ֲהָלכוֹת‬ 1 If a person [was eating or drinking and] decided not to eat or drink [more], but afterwards, changed his mind [and decided to continue], he must always recite a second blessing. The [only] exception to this rule is [when one is eating] a meal [that includes bread. In such a situation,] even if one decided not to eat any more, he is not considered to have diverted his attention [entirely from eating. The rationale is that] it is common for a person to linger and be drawn from one course to another. [Indeed,] there are times when a person sits down to [eat] a small meal and continues [eating until he has partaken of] a large meal. Thus, changing one’s mind [and deciding to continue] eating [after sitting down] to a meal does not require [another] blessing unless one had only a small amount of bread at the time he recited the blessing HaMotzi and, at that time, had no knowledge at all that he would have more afterwards. [In such a situation,] if he was later given more bread — or even if afterwards he changed his mind and purchased more bread from the market place — [he is required to recite a second blessing]. If, however, one had bread in the house and cut a piece to eat, but afterwards wants to cut more, he is not considered to have changed his mind, for this is common practice.1 ‫ה‬.‫ ְוַאַחר ָכּ ִנְמַל ד – ָזקוּק ַלֲח ֹזר וְּלָבֵר ְבָּכל ָמקוֹם‬,‫א א ב ג ָגַּמר ְבִּלבּוֹ ֶשׁלּ ֹא ֶלֱאֹכל אוֹ ִלְשׁתּוֹת‬ ‫ז ֵכּיָון ֶשַׁדּ ְרכּוֹ ֶשׁל ָאָדם‬,‫ ֶשַׁאף ַﬠל ִפּי ֶשָׁגַּמר ְבִּלבּוֹ ֶשׁלּ ֹא ֶלֱאֹכל עוֹדו – ֵאין ֶזה ִסלּוּק ְוֶהַסּח ַהַדַּﬠת‬,‫חוּץ ִמַבְּסּעוָּדה‬ ‫ח‬.‫ וְּפָﬠִמים ֶשָׁאָדם יוֵֹשׁב ִבְּסעוָּדה ְקַטָנּה וַּמְמִשׁי ִלְסעוָּדה ְגּדוָֹלה‬,‫ְלִהָמֵּשׁ וְּלִהָגֵּרר ֵמֲאִכיָלה ַלֲאִכיָלה‬ ‫ ְול ֹא ָהָיה יוֵֹדַﬠ ְכָּלל‬,‫ ֶאָלּא ִאם ֵכּן ְבָּשָׁﬠה ֶשֵׁבַּר "ַהמּוִֹציא" ל ֹא ָהָיה לוֹ ֶאָלּא ְמַﬠט ֶלֶחם‬,‫ְוֵאין ִנְמַל ָזקוּק ְבָּרָכה ַבְּסּעוָּדה‬ ‫י‬.‫ אוֹ ֲאִפלּוּ ַאַחר ָכּ ִנְמַל ְוָקָנה ִמן ַהשּׁוּק עוֹד ֶלֶחם‬,‫ט ְוַאַחר ָכּ ָנְתנוּ לוֹ יוֵֹתר‬, ‫ִבְּשַׁﬠת ַהְבָּרָכה ֶשׁ ִיְּהֶיה לוֹ יוֵֹתר ַאַחר ָכּ‬ ‫ ֶשֶׁדֶּר ָאָדם‬, ‫ ְוַאַחר ָכּ רוֶֹצה ַלְחֹתּ עוֹד – ֵאין ֶזה ִנְמַל‬,‫ ְוחוֵֹת לוֹ ֲחִתיָכה ֶלֱאֹכל אוָֹתהּ‬,‫ֲאָבל ִאם ֵישׁ לוֹ ֶלֶחם ְבֵּביתוֹ‬ ‫יא‬.‫הוּא ֵכּן‬ 2 Similarly, one must recite a blessing on all other foods when it is known that he did not have in mind [to partake of them] when he recited the blessing HaMotzi. [Moreover,] even with regard to bread and other foods that the person originally 12/20/2020, 1:21 PM

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intended to partake of, if he finished eating, left his place, and diverted his attention from eating more, he is required to recite a second blessing when he returns to his meal.2 [The rationale is that] it is not characteristic for a person to be drawn from eating one course to another, unless he is [still] sitting at the place that served as the setting for his meal, but not when he [left that place and] went elsewhere.3 ‫יב‬.‫ב ְוֵכן ְשָׁאר ַמֲאָכִלים ֶשָׁיּדוַּﬠ ֶשִׁבְּשַׁﬠת ִבּ ְרַכּת "ַהמּוִֹציא" ל ֹא ָהָיה ַדְּﬠתּוֹ ֲﬠֵליֶהם ְכָּלל‬ ‫ ְכֶּשׁחוֵֹזר‬,‫ ֶאָלּא ֶשָׁגַּמר ִמֶלֱּאֹכל ְוָﬠַקר ִמְמּקוֹמוֹ ְוִהִסּיַח ַדְּﬠתּוֹ ִמֶלֱּאֹכל עוֹד‬,‫ַוֲאִפלּוּ ֶלֶחם וְּשָׁאר ְדָּב ִרים ֶשָׁהָיה ַדְּﬠתּוֹ ֲﬠֵליֶהם‬ ‫יג ְלִפי ֶשֵׁאין ַדּ ְרכּוֹ ֶשׁל ָאָדם ְלִהְתָגֵּרר ֵמֲאִכיָלה ַלֲאִכיָלה ֶאָלּא ְכֶּשׁיּוֵֹשׁב ִבְּמקוֹם ְקִביעוּת‬, ‫ִלְסעוָּדתוֹ – ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬ ‫יד‬.‫ ְול ֹא ְכֶּשׁיּוֵֹצא ְלָמקוֹם ַאֵחר‬,‫ְסעוָּדתוֹ‬ 3 All this applies to eating [within a meal. Different rules apply to] drinking. If a person decided not to drink more and then changed his mind, he is required to recite another blessing. [This ruling applies even when one drank wine during a meal.] Even if he did not make an explicit decision [not to drink more], but merely said: “Bring a cup [of wine so that] we can recite Grace after Meals,” he is considered to have diverted his attention from drinking more. [The same rule applies] if he says: “Come, let us recite Grace.” If, afterwards, he changes his mind and decides to drink [again], he is required to recite a blessing beforehand. If, however, he changes his mind and decides to eat again, he may eat without reciting [another] blessing. Moreover, if he is drawn to drink more because of what [he now] eats, he may drink without reciting a blessing. If, however, he changes his mind and wishes to return to his meal, but is [still] thirsty as a result of his original meal, he is required to recite a blessing. Nevertheless, he need not recite a blessing [after drinking].4 Similarly, if one changed his mind [and decided to] eat other foods that are served because of the meal, even though he did not intend to eat [any more] bread at all, he is not required to recite a blessing before partaking of those foods.5 There are other authorities, however, who maintain that there is no difference between eating and drinking [in this regard]. Even when eating — and even when one sat down to eat a meal in a fixed setting — if one diverted his attention from eating more and then he changed his mind and decided to eat [more] bread or other foods that are served because of the meal, he is required to recite a second blessing.6 It is desirable to give weight to their words and not to return to eat at all. One should not, however, return and eat again and recite a [second] blessing, because it may be a blessing [recited] in vain. ‫טז ַוֲאִפלּוּ‬. ‫ ְוַאַחר ָכּ ִנְמַל – ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬,‫ ֲאָבל ִבְּשִׁתָיּהטו ִאם ָגַּמר ְבִּלבּוֹ ֶשׁלּ ֹא ִלְשׁתּוֹת עוֹד‬,‫ג ְוָכל ֶזה ַבֲּאִכיָלה‬ ‫יז ְוֵכן ִאם ָאַמר "בּוֹאוּ וּ ְנָבֵר ִבּ ְרַכּת ַהָמּזוֹן"יח – ֲהֵרי‬,"‫ ִאם ָאַמר "ְתּנוּ כּוֹס וּ ְנָבֵר ִבּ ְרַכּת ַהָמּזוֹן‬,‫ל ֹא ָגַּמר ְבִּלבּוֹ ְבֵּפרוּשׁ‬ ‫יט ֲאָבל ִאם ִנְמַל ַלֲח ֹזר ַלֲאִכיָלתוֹ – אוֵֹכל‬.‫ ְוִאם ִנְמַל ִלְשׁתּוֹת – ָצ ִרי ְלָבֵר ַבְּתִּחָלּה‬.‫ֶזה ִסלּוּק ְוֶהַסּח ַהַדַּﬠת ִמְשִּׁתָיּה‬ ‫כא ֲאָבל ִאם ִנְמַל כב ַלֲח ֹזר ִלְסעוָּדתוֹ‬.‫כ ְוִאם ֵמֲחַמת ֲאִכיָלה זוֹ ִנְגַרר לוֹ ִלְשׁתּוֹת – שׁוֶֹתה ַגּם ֵכּן ְבּל ֹא ְבָּרָכה‬.‫ְבּל ֹא ְבָּרָכה‬ ‫כד ְוֵכן ִאם ִנְמַל ֶלֱאֹכל‬.‫כג ֲאָבל ֵאין ָצ ִרי ְלָבֵר ְבָּרָכה ַאֲחרוָֹנה‬. ‫ְוָצֵמא ִלְשׁתּוֹת ֵמֲחַמת ֲאִכיָלה ִראשׁוָֹנה – ָצ ִרי ְלָבֵר‬ ‫כה‬.‫ ַאף ֶשֵׁאין ְבַּדְﬠתּוֹ ֶלֱאֹכל ַפּת ְכָּלל – ֵאין ָצ ִרי ְלָבֵר ֲﬠֵליֶהם‬,‫ְשָׁאר ְדָּב ִרים ַהָבִּאים ֵמֲחַמת ְסעוָּדה‬ ‫ ִאם ִהִסּיַח ַדְּﬠתּוֹ ִמֶלֱּאֹכל‬,‫ ַוֲאִפלּוּ ִבְּסעוַּדת ֶקַבע‬,‫ ֶשֲׁאִפלּוּ ַבֲּאִכיָלה‬,‫ְוֵישׁ אוְֹמ ִריםכו ֶשֵׁאין ִחלּוּק ֵבּין ֲאִכיָלה ִלְשִׁתָיּה‬ ‫כח‬. ‫כז ְוַאַחר ָכּ ִנְמַל ֶלֱאֹכל ַפּת אוֹ ְשָׁאר ְדָּב ִרים ַהָבִּאים ֵמֲחַמת ַהְסּעוָּדה – ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬,‫עוֹד‬ ‫כט‬.‫ ִמשּׁוּם ֲחַשׁשׁ ְבָּרָכה ְלַבָטָּלה‬, ‫ ֲאָבל ל ֹא י ֹאַכל ִויָבֵר‬.‫ ֶשׁלּ ֹא ַלֲח ֹזר ְוֶלֱאֹכל ְכָּלל‬,‫ְוטוֹב ָלֹחשׁ ְלִדְבֵריֶהם‬ 4 All authorities agree that if a person took a cup of wine in hand to recite Grace, even if he did not wash his hands [before Grace], nor did he say: “Bring a cup [of 12/20/2020, 1:21 PM

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wine so that] we can recite Grace,” he is considered to have withdrawn [from the meal] and diverted his attention from eating entirely. [Therefore,] he must recite a blessing before [eating or drinking anything else] according to all opinions. [Moreover, in this instance,] he must also recite a blessing after partaking of any foods served because of the meal, before reciting Grace. [Eating these foods] is considered [partaking of] another meal, because he had diverted his attention from partaking of bread [again].7 ‫ ְוַגם ל ֹא ָאַמר ִמְתִּחָלּה "ְתּנוּ כּוֹס וְּנָבֵר‬,‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָנַטל ָיָדיו‬,‫ד ֲאָבל ִאם ָנַטל ַהכּוֹס ְבָּידוֹ ְלָבֵר ִבּ ְרַכּת ַהָמּזוֹן‬ .‫ ְוָצ ִרי ַלֲח ֹזר וְּלָבֵר ְלִדְבֵרי ַהֹכּל‬,‫ ֲאִפלּוּ ֵמֲאִכיָלה‬,‫ִבּ ְרַכּת ַהָמּזוֹן" – ֲהֵרי ֶזה ִסלּוּק ְוֶהַסּח ַהַדַּﬠת ְלַגְמֵריל ְלִדְבֵרי ַהֹכּל‬ ,‫ ֶשִׁכְּסעוָּדה ַאֶחֶרת ִהיא‬,‫ְוַגם ְבָּרָכה ַאֲחרוָֹנה ָצ ִרי ְלָבֵר ַﬠל ְשָׁאר ְדָּב ִרים ַהָבִּאים ֵמֲחַמת ַהְסּעוָּדהלא ֹקֶדם ִבּ ְרַכּת ַהָמּזוֹן‬ ‫לב‬.‫ֵכּיָון ֶשִׁסֵּלּק ַדְּﬠתּוֹ ֵמַהַפּת‬ 5 If one washed his hands before Grace,8 even though he did not pick up the cup of wine [to recite Grace], he is considered to have withdrawn [from the meal] and diverted his attention [from eating] entirely. He must recite Grace [at this time], according to all opinions. Even if he is willing to recite another blessing [before eating], he does not have license to eat or drink again, because that would constitute an interruption between the washing and reciting Grace. [He may resume eating] only if he is willing to wash his hands again directly before reciting Grace.9 ‫לג ְוָצ ִרי ְלָבֵר לד‬,‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָנַטל ַהכּוֹס – ֲהֵרי ֶזה ִסלּוּק ְוֶהַסּח ַהַדַּﬠת ְלַגְמֵרי‬,‫ה ְוִאם ָנַטל ָיָדיו ַמ ִים ַאֲחרוֹ ִנים‬ ‫ְלִדְבֵרי ַהֹכּל‬. ‫לה ֶאָלּא ִאם ֵכּן רוֶֹצה‬,‫ ִמשּׁוּם ֶהְפֵסק ֵבּין ַמ ִים ַאֲחרוִֹנים ְלִב ְרַכּת ַהָמּזוֹן‬,‫ַוֲאִפלּוּ ִבְּבָרָכה ֵאינוֹ ַרַשּׁאי ֶלֱאֹכל ְול ֹא ִלְשׁתּוֹת‬ ‫לו‬.‫ַלֲח ֹזר ְוִלֹטּל ַמ ִים ַאֲחרוֹ ִנים ַאַחר ָכּ ָסמוּ ְלִב ְרַכּת ַהָמּזוֹן‬ 6 Whenever a person’s diversion of attention requires him to recite the blessing HaMotzi again, he must also wash his hands in the manner appropriate for eating bread. Washing one’s hands for Grace does not [enable a person to partake of bread], even if he washed in the appropriate manner [for partaking of bread], since [he did not wash] with the intent to eat bread.10 ‫לז וַּמ ִים‬.‫ו ְוָכל ָמקוֹם ֶשָׁצּ ִרי ַלֲח ֹזר וְּלָבֵר "ַהמּוִֹציא" ִמשּׁוּם ֶהַסּח ַהַדַּﬠת – ָצ ִרי ַלֲח ֹזר ְוִלֹטּל ָיָדיו ָכָּראוּי ַלֲאִכיַלת ַפּת‬ ‫מ‬.‫לט הוִֹאיל ְול ֹא ִנְתַכֵּוּן ָבֶּהם ַלֲאִכיַלת ַפּת‬,‫ָהַאֲחרוֹ ִנים ֵאיןלח עוִֹלין לוֹ ֲאִפלּוּ ְנָטָלן ָכָּראוּי ַלֲאִכיַלת ַפּת‬ 7 If the meal’s host said: “Let us recite Grace,” all the participants in the meal are forbidden to drink [further] without reciting a blessing, provided that they remained silent, [indicating] their consent to his words. If, however, one of the guests or one of the members of the household, suggested reciting Grace, even the person who made the statement may retract [his statement] and drink together with the host. [The rationale is that the guest or household member] knows that the matter is not dependent on him, but on the host. Since the host did not divert his attention [from drinking], even [the one who suggested reciting Grace] is considered as having agreed with his host [and consented to continue to] drink with him.11 ‫ ְוהוּא ֶשָׁשְּׁתקוּ ְוִהְסִכּימוּ‬,‫ז ִאם ַבַּﬠל ַהְסּעוָּדה ָאַמר "ְנָבֵר ִבּ ְרַכּת ַהָמּזוֹן" – ָכּל ַהְמֻּסִבּין ֲאסוּ ִרים ִלְשׁתּוֹתמא ְבּל ֹא ְבָּרָכה‬ ‫מב ֲאָבל ִאם ֶאָחד ֵמָהאוֹ ְרִחים אוֹ ִמְבֵּני ֵבּיתוֹ ָאַמר ֵכּן – ַאף ָהאוֵֹמר ַﬠְצמוֹ ָיכוֹל ַלֲח ֹזר ְוִלְשׁתּוֹתמג ִﬠם ַבַּﬠל‬.‫ִלְדָבָריו‬ ‫ ַאף הוּא ַדְּﬠתּוֹ‬,‫ ְוֵכיָון ֶשַׁבַּﬠל ַהַבּ ִית ל ֹא ָﬠָשׂה ֶהַסּח ַהַדַּﬠת‬,‫מד ִמְפֵּני ֶשׁיּוֵֹדַﬠ ֶשֵׁאין ַהָדָּבר ָתּלוּי בּוֹ ֶאָלּא ְבַּבַﬠל ַהַבּ ִית‬,‫ַהַבּ ִית‬ ‫מה‬.‫סוֶֹמֶכת ַﬠל ַבַּﬠל ַהַבּ ִית ִלְשׁתּוֹת ִﬠמּוֹ‬

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Seder Birkas HaNehenin: Chapter 5 – [The Laws Governing a Person W...

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8 Similarly, guests invited to a host’s home to partake of various fruits are required only to recite the blessing over the first [piece of fruit brought to them] even though [other fruits] are continuously brought to them. Although they were unaware how much fruit would be brought to them when they recited the blessing, since they relied on their host who invited them, [retroactively, they are considered to have had in mind to include everything that he would serve them]. If, however, an uninvited person who did not sit down to eat with them, entered their setting for a brief period and all the assembled offer him cups [of drink] or various fruits, he is required to recite a [separate] blessing over every [fruit or cup of drink] that is offered him — if [the cups] are offered to him after he recited the blessing on the original cup — even if he was given a second cup before he finished drinking the first. At present, the custom is that when a person enters a feast where people have sat down to drink, [the participants] routinely offer him many cups of drink. Hence, he is only required to recite a blessing on the first cup.12 ‫ ַאף ַﬠל ִפּי ֶשְׁמִּביִאין ָלֶהם ָבֶּזה ַאַחר ֶזה – ֵאין ָצ ִרי ְלָבֵר ֶאָלּא‬,‫ח ְוֵכן ַהְקּרוִּאים ְבֵּבית ַבַּﬠל ַהַבּ ִית ֶלֱאֹכל ִמיֵני ֵפּרוֹת‬ ‫מו‬.‫ ֵכּיָון ֶשַׁדְּﬠָתּן ַﬠל ַבַּﬠל ַהְסּעוָּדה ֶשִׁזְּמָּנם‬,‫ ְוַאף ַﬠל ִפּי ֶשִׁבְּשַׁﬠת ַהְבָּרָכה ל ֹא ָהיוּ יוְֹדִﬠים ַכָּמּה ָיִביאוּ ָלֶהם‬,‫ַﬠל ָה ִראשׁוֹן‬ ‫ ְוָכל ֶאָחד‬,‫מז ֶאָלּא ִנְכָנס ֶאְצָלם ְלִפי ָשָׁﬠה‬,‫ ְוֵאינוֹ קוֵֹבַﬠ ַﬠְצמוֹ ִﬠָמֶּהם‬,‫ֲאָבל ִאם ָבּא ֲאֵליֶהם ִאישׁ ַאֵחר ֶשׁלּ ֹא ִזְמּנוּהוּ‬ ‫ ִאם מוִֹשׁיִטין לוֹ ַאַחר ֶשְׁכָּבר ֵבַּר ַﬠל‬,‫ֵמַהְמֻּסִבּין מוִֹשׁיט לוֹ כּוֹסמח אוֹ ִמיֵני ֵפּרוֹת – ָצ ִרי ְלָבֵר ַﬠל ָכּל ֶאָחד ְוֶאָחד‬ ‫נ‬.‫מט ַוֲאִפלּוּ ֲﬠַד ִין ל ֹא ָשָׁתה ֻכּלּוֹ‬,‫ַהכּוֹס ֶשְׁלָּפָניו‬ ‫ְוַﬠְכָשׁו ֶשַׁהִמּ ְנָהג הוּא ֵכּן ֶשׁמּוִֹשׁיִטין כּוֹסוֹת ַה ְרֵבּה ְלִמי ֶשׁ ִנְּכָנס ִלְמִסָבּה ַהְקּבוִּﬠים ִלְשִׁתָיּה – ֵאין ָצ ִרי ְלָבֵר ֶאָלּא ַﬠל‬ ‫נא‬.‫כּוֹס ָה ִראשׁוֹן‬ 9 One may not recite any blessing after eating — even Grace, which is a Scriptural obligation — unless the food in one’s digestive system has not [begun to be] digested. Similarly, what one eats at two [different times] may not be covered with one blessing13 unless he has not waited an amount of time between [eating] the two foods sufficient for the first [food] to be digested. If one did wait this long, he is required to recite another blessing [on the second food]. Similar laws apply with regard to one who wishes to cover beverages he drinks at two different times with one blessing and delays between them long enough for the first [beverage] to be digested. How long is [the time it takes food or drink to be digested]? As long as one is not hungry [again] after eating the food he first ate or thirsty [again] after drinking beverage he first drank.14 ‫נג‬.‫נב ֶאָלּא ְבּעוֹד ֶשׁלּ ֹא ִנְתַﬠֵכּל ַהָמּזוֹן ְבֵּמָﬠיו‬,‫ ַוֲאִפלּוּ ִבּ ְרַכּת ַהָמּזוֹן ֶשִׁמּן ַהתּוָֹרה‬,‫ט ֵאין ְמָב ְרִכין שׁוּם ְבָּרָכה ַאֲחרוָֹנה‬ ‫ ֲאָבל ִאם ָשָׁהה ָכּל‬,‫ְוֵכן ֵאין ב' ֲאִכילוֹת ִנְפָט ִרים ִבְּבָרָכה ַאַחתנד ֶאָלּא ְכֶּשׁלּ ֹא ָשָׁהה ֵבּי ְנַת ִים ִשׁעוּר ֶשִׁיְּתַﬠֵכּל ַהָמּזוֹן ְבֵּמָﬠיו‬ ‫נו‬.‫ ְוָשָׁהה ֵבּי ְנַת ִים ְכִּשׁעוּר ִﬠכּוּל‬,‫נה ְוֵכן ָהרוֶֹצה ִלְפֹטר ב' ְשִׁתיּוֹת ִבְּבָרָכה ַאַחת‬. ‫ָכּ – ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬ ‫נט‬.‫נח אוֹ ֶשֵׁאינוֹ ָצֵמא ִמְשִּׁתָיּה ָה ִראשׁוָֹנה‬,‫ְוַכָמּה ִשׁעוּרוֹ?נז ָכּל ֶשֵׁאינוֹ ָרֵﬠב ֵמאוָֹתהּ ֲאִכיָלה ָה ִראשׁוָֹנה‬

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Seder Birkas HaNehenin: Chapter 6 – [The Details of the Laws Governi...

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Seder Birkas HaNehenin: Chapter 6 – [The Details of the Laws Governing Fruits] - The Order of Blessings for the Satisfaction that One Receives By Rabbi Schneur Zalman of Liadi

CHAPTER 6 [The Details of the Laws Governing Fruits] (1–22) [‫פרק ו ]ְפָּרֵטי ִדּיֵני ַהֵפּרוֹת וּבוֹ כ"ב ֲהָלכוֹת‬ 1 As soon as any tree produces fruit, even though it is very small, it is considered as fruit and the appropriate blessing, i.e., Borei pri haetz, should be recited over it. (Olives, grapes, and carobs are exceptions to this rule. Different laws apply to these fruits. Since they do not grow in our regions, the appropriate laws are not listed here.)1 [The above rule applies] provided the fruit is not exceptionally bitter or sour, to the extent that it would not be eaten even in extreme circumstances. In the latter instance, no blessing should be recited over it at all. Even if [such bitter fruit] was sweetened by roasting or through another means, it is not considered fruit, and [only] the blessing Shehakol nih’yah bidvaro is recited on it.2 ‫ וְּמָב ְרִכין ָﬠָליו ִבּ ְרָכתוֹ ָה ְראוָּיה‬,‫ד ַאף ַﬠל ִפּי ֶשׁהוּא ָקָטן ְמֹאדה – ֵשׁם ְפּ ִרי ָﬠָליו‬,‫א א ב ג ָכּל ָהִאיָלנוֹת ִמֶשּׁיּוִֹציאוּ ְפּ ִרי‬ ‫ וְּלִפי ֶשֵׁאיָנם ְגֵּדִלים‬.‫ ְדַּה ְינוּ "בּוֵֹרא ְפּ ִרי ָהֵﬠץ"ו )חוּץ ִמֵזּיִתיםז ַוֲﬠָנִביםח ַוֲחרוִּביםט ֶשֵׁיּשׁ ָבֶּהם ִחלּוֵּקי ִדּיִנים‬,‫לוֹ‬ ‫ ַﬠד ֶשֵׁאינוֹ ָראוּי ַלֲאִכיָלה ֲאִפלּוּ‬,‫ וִּבְלַבד ֶשׁלּ ֹא ְיֵהא ַמר אוֹ ָﬠפוּץ )ְכּלוַֹמר זויע"ר( ְבּיוֵֹתר‬.(‫ִבְּמִדיָנֵתנוּ – ל ֹא ֶהְﬠַתְּקנוּםי‬ ‫יא ַוֲאִפלּוּ ִאם ִמְתָּקן ַﬠל ְיֵדי ָהאוּר אוֹ ָדָּבר ַאֵחר – ֵאין ֵשׁם ְפּ ִרי ֲﬠֵליֶהם‬.‫ ֶשָׁאז ֵאין ְמָב ְרִכין ָﬠָליו ְכָּלל‬,‫ַﬠל ְיֵדי ַהְדָּחק‬ ‫יג‬."‫יב וְּמָב ְרִכים ֲﬠֵליֶהם "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬,‫ְכָּלל‬ 2 Similarly, no blessing is recited over bitter almonds, when they are large and not fit to eat even in extreme circumstances. Nevertheless, if they have been sweetened by roasting or through another means, the blessing Borei pri haetz is recited over them.3 ‫יד ֲאָבל ִאם‬.‫ב ְוֵכן ְשֵׁקִדים ַהָמּ ִרים – ֵאין ְמָב ְרִכים ֲﬠֵליֶהם ְכֶּשֵׁהם ְגּדוִֹלים ְוֵאיָנן ְראוִּיין ַלֲאִכיָלה ֲאִפלּוּ ַﬠל ְיֵדי ַהְדָּחק‬ ‫טו‬."‫ִמְתָּקן ַﬠל ְיֵדי ָהאוּר אוֹ ָדָּבר ַאֵחר – ְמָב ְרִכין ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬ 3 If a fruit’s seeds are sweet and edible, they are considered as fruit and are included in its category. [Accordingly,] the blessing Borei pri haetz is recited upon them. If they are bitter, one should not recite a blessing upon them at all. Even if one sweetens them by roasting them or through another means, one should only recite the blessing Shehakol nih’yah bidvaro over them.4 ‫ וְּמָב ְרִכין ֲﬠֵליֶהם "בּוֵֹרא‬,‫טז ְוֵשׁם ְפּ ִרי ֲﬠֵליֶהם‬,‫ג ַגּ ְרִﬠיֵני ַהֵפּרוֹת ִאם ֵהם ְמתוִּקים וּ ְראוּ ִיים ַלֲאִכיָלה – ִבְּכַלל ַהְפּ ִרי ֵהם‬ ‫ ְוַאף ִאם ִמְתָּקן ַﬠל ְיֵדי ָהאוּר אוֹ ָדָּבר ַאֵחר – ֵאינוֹ ְמָבֵר‬.‫יז ְוִאם ֵהם ָמ ִרים – ֵאינוֹ ְמָבֵר ֲﬠֵליֶהם ְכָּלל‬."‫ְפּ ִרי ָהֵﬠץ‬ ‫יח‬."‫ֲﬠֵליֶהם ֶאָלּא "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬ 4 The blessing Borei pri haetz is not recited over the peels of fruit, e.g., candied 12/20/2020, 1:22 PM

Seder Birkas HaNehenin: Chapter 6 – [The Details of the Laws Governi...

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orange peels, since [the peels] are not the primary product for which the tree was planted. Other authorities maintain that the fruit’s peel is also considered as actual fruit, and [therefore,] the blessing Borei pri haetz should be recited over it. After the fact, [we follow the principle,] whenever there is a question whether one is obligated to recite a blessing or not, leniency is recommended. As an initial preference, however, one should recite the blessing Borei pri haadamah [over a fruit peel] and thus fulfill his obligation according to all opinions.5 ‫ ֶשֵׁאיָנן ִﬠַקּר ַהְפּ ִרי‬,"‫ד ְקִלֵפּי ַהֵפּרוֹתיט ְכּגוֹן ְקִלֵפּי פאמרנצי"ן ַהְמֻרָקִּחיםכ – ֵאינוֹ ְמָבֵר ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬ ‫ וְּמָב ְרִכין ֲﬠֵליֶהם "בּוֵֹרא‬,‫כא ְוֵישׁ אוְֹמ ִריםכב ֶשַׁגּם ְקִלֵפּי ַהֵפּרוֹת ֶנְחָשִׁבים ִמְכַּלל ַהְפּ ִרי ַﬠְצמוֹ‬.‫ֶשׁנּוְֹטִﬠין ָהִאיָלן ִבְּשִׁבילוֹ‬ ‫כד‬.‫ ְוֵיֵצא ְלִדְבֵרי ַהֹכּל‬,"‫כג ֲאָבל ְלַכְתִּחָלּה ְמָב ְרִכין ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬.‫ וְּסֵפק ְבָּרכוֹת ְלָהֵקל ְבִּדיֲﬠַבד‬."‫ְפּ ִרי ָהֵﬠץ‬ 5 In contrast, inferior fruit that grow [wildly] in forests, e.g., small apples and small pears, are not categorized as fruit even though they are fit to be eaten. [Therefore,] the blessing Shehakol nih’yah bidvaro should be recited over them, whether they are eaten fresh or cooked. By contrast, nuts that grow in forests are considered important fruit. [Therefore,] the blessing Borei pri haetz should be recited over them.6 Similarly, according to some authorities, the blessing Shehakol should be recited over [wild] herbs that grow in the fields without being sown, since they are intrinsically inferior. [Nevertheless,] the Arizal was accustomed to recite the blessing Borei pri haadamah on [all] produce that grew from the earth and Borei pri haetz on [all] fruits that grew on trees, even if they were of an inferior kind, such as herbs and the like.7 ‫כו ַאף ַﬠל ִפּי ֶשֵׁהם‬,(‫כה ְכּגוֹן ַתּפּוִּחים ְקַט ִנּים ְוַאָגִּסים ְקַט ִנּים )ֶשׁקּוֹ ִרין בארין‬,‫ה ִמיֵני ֵפּרוֹת ְגּרוִּﬠים ַה ְגֵּדִלים ַבַּיַּﬠר‬ ‫כח ֲאָבל‬.‫ ֵבּין ַח ִיּין ֵבּין ְמֻבָשִּׁלים‬,"‫כז וְּמָב ְרִכים ֲﬠֵליֶהם "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬,‫ְראוּ ִיים ַלֲאִכיָלה – ֵאיָנן ֲחשׁוִּבים ְפּ ִרי‬ ‫כט‬."‫ וְּמָב ְרִכין ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬,‫ֱאגוִֹזים ַהְגֵּדִלים ַבַּיַּﬠר – ֵפּרוֹת ֲחשׁוִּבים ֵהם‬ ‫ל הוִֹאיל ְוֵהם ְגּרוִּﬠים ִמַצּד ַﬠְצָמןלא – ֵישׁ אוְֹמ ִריםלב ֶשְׁמָּב ְרִכין ֲﬠֵליֶהם "ֶשַׁהֹכּל‬,‫" ְוֵכן ִﬠְשֵּׂבי ַהָשֶּׂדה ֶשֵׁאיָנן ִנְזָרִﬠין‬. ‫ ֲאִפלּוּ‬,‫ וּ"בוֵֹרא ְפּ ִרי ָהֵﬠץ" ַﬠל ַהְגֵּדִלים ָבִּאיָלן‬,‫ְוָהֲא ִר"י ַז"ללג ָהָיה נוֵֹהג ְלָבֵר "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" ַﬠל ַהְגֵּדִלים ָבָּאֶרץ‬ ‫לד‬.‫ֵהם ִמי ִנים ְגּרוִּﬠים ַכֲּﬠָשִׂבים ְודוֵֹמיֶהם‬ 6 With regard to low bushes, e.g., types of brambles and the like, [the following] criteria distinguish between [species that are], “fruit of the tree,” and [those that are], “fruit of the earth.” Some authorities maintain that any “tree” that produces fruit year after year is [halachically] categorized as a tree, even though the entire tree that is above the ground, i.e. its trunk and its branches, withers away during the winter. [Thus, all that is] left in the ground is the root, from which the trunk, branches, leaves, and fruit grow in the following year. [According to these authorities,] the blessing Borei pri haetz is recited on its fruit. Other authorities differ regarding this [type of tree, and] maintain that since the entire trunk withers away in the winter and grows again from its root, [its fruit] is considered produce of the earth with regard to its blessing.8 Still other authorities maintain that even if the trunk remains standing throughout the winter and only the branches wither then and grow again in summer from the trunk, bringing forth leaves and fruit, its fruits are not sufficiently important to warrant the blessing Borei pri haetz. As an initial preference, weight should be

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given [to the last opinion] and the blessing Borei pri haadamah should be recited on such fruit. If, however, one recited the blessing Borei pri haetz even on the fruits of a “tree” whose entire trunk and branches wither in the winter, leaving only the root, one is considered to have fulfilled his obligation after the fact. ‫ו ְוִסיָמן ֵליַדע ֵאיֶזהוּ ְפּ ִרי ָהֵﬠץ ְוֵאיֶזהוּ ְפּ ִרי ָהֲאָדָמה ְבֵּﬠִצים ַהְנּמוִּכים ְכִּמיֵני ְסֶנה ְוַכיּוֵֹצא בּוֹ – ֵישׁ אוְֹמ ִריםלה ֶשָׁכּל ֵﬠץ‬ ‫ ְול ֹא ִנְשָׁאר ֶאָלּא‬,‫ ָהִﬠָקּר ְוָהֲﬠָנִפים‬,‫לו ַאף ִאם ַבֹּחֶרף ָכֶּלה ָכּל ָהֵﬠץ ֶשְׁלַּמְﬠָלה ֵמַהַקּ ְרַקע‬,‫ָהעוֶֹשׂה ֵפּרוֹת ִמָשָּׁנה ְלָשָׁנה‬ ‫ וְּמָב ְרִכין ַﬠל ֵפּרוָֹתיו‬,‫ ֶשׁחוֵֹזר וַּמְצִמיַח ָהִﬠָקּר ַוֲﬠָנָפיו ְוָﬠָליו וֵּפרוָֹתיו ַבָּשָּׁנה ַהְשּׁ ִנָיּה – ֲהֵרי ֶזה ִאיָלן ָגּמוּר‬,‫ַהֹשֶּׁרשׁ ָבָּאֶרץ‬ ‫""בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬. ‫ְוֵישׁ חוְֹלִקים ָבֶּזהלז ְואוְֹמ ִרים ֶשֵׁמַּאַחר ֶשָׁכֶּלה ָכּל ָהִﬠָקּר ַבֹּחֶרף ְוחוֵֹזר ְוצוֵֹמַח ִמָשּׁ ְרשׁוֹ – ִנְקָרא ְפּ ִרי ָהֲאָדָמה ְלִﬠ ְנַין‬ ‫לח‬.‫ְבָּרָכה‬ ‫ְוֵישׁ אוְֹמ ִריםלט ֶשֲׁאִפלּוּ ָהִﬠָקּר ִנְשָׁאר ַקָיּם ָכּל ַהֹחֶרף ַרק ֶשֲׁﬠָנָפיו נוְֹשׁ ִרים ַבֹּחֶרף ְוחוְֹז ִרים ְוצוְֹמִחים ַבַּקִּיץ ֵמָהִﬠָקּר‬ ‫ ְוֵישׁ ָלֹחשׁ ְלִדְבֵריֶהם ְלַכְתִּחָלּה ְלָבֵר‬."‫וּמוִֹציִאין ָﬠִלין וֵּפרוֹתמ – ֵאין ֵפּרוָֹתיו ֲחשׁוִּבים ְלָבֵר ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬ ‫""בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬. ‫ְוִאם ֵבַּר "בּוֵֹרא ְפּ ִרי ָהֵﬠץ" ַאף ַﬠל ֵפּרוֹת ֵﬠץ ֶשָׁכֶּלה ָכּל ָהִﬠָקּר ַוֲﬠָנָפיו ַבֹּחֶרף ְול ֹא ִנְשָׁאר ֶאָלּא ַהֹשֶּׁרשׁמא – ָיָצא‬ ‫מב‬.‫ְבִּדיֲﬠַבד‬ 7 All the above [applies] when [the “trees”] grow branches again from the trunk and these branches — not the trunk, which is firm — bring forth leaves and fruit. According to all opinions, shoots with supple stems from which the leaves and fruit emerge, by contrast, are not at all categorized as trees with regard to the blessing Borei pri haetz. (They may, however, be categorized as trees with regard to reciting the blessing Borei atzei v’somim on its fragrance, as will be explained in ch. 11, [law 2]. Similarly, such shoots are categorized as trees with regard to the prohibition of k’lei hakerem, sowing other species in a vineyard9). Even if [such a shoot] does not wither at all in winter, but rather the entire trunk remains throughout the winter and then becomes moist again and brings forth leaves and fruit in the second year, the blessing Borei pri haadamah should be recited over [its fruit], for example, the type of berry called malines [“raspberries”] in our regions.10 By contrast, the blessing Borei pri haetz should be recited over berries which grow on proper trees and are also prestigious fruit, for example, the type called yagdas hashechorim [“dark huckleberries”] in Poland.11 ‫ ֲאָבל‬,‫ ְול ֹא ָהִﬠָקּר ֶשׁהוּא ָקֶשׁה‬,‫ ְוָהֲﬠָנִפים ֵהם ֶשׁמּוִֹציִאים ָﬠִלין וֵּפרוֹת‬,‫ז ְוָכל ֶזה ְכֶּשׁחוְֹז ִרים ְוצוְֹמִחים ֲﬠָנִפים ֵמָהִﬠָקּר‬ ‫ִמיֵני ֵﬠִצים ַרִכּין ֶשֶׁהָﬠִלין ְוַהֵפּרוֹת יוְֹצִאין ֵמָהִﬠָקּר ַﬠְצמוֹ – ֵאינוֹ ִנְקָרא ִאיָלן ְכָּלל ְלִדְבֵרי ַהֹכּל ְלִﬠ ְנַין ִבּ ְרַכּת "בּוֵֹרא ְפּ ִרי‬ ‫מד וְּכמוֹ ֶשׁ ִנְּקָרא‬,‫ וְּכמוֹ ֶשׁ ִיְּתָבֵּאר ְבֶּפֶרק י"א‬,‫ָהֵﬠץ"מג ) ְוַאף ֶשׁ ִנְּקָרא ִאיָלן ְלִﬠ ְנַין ִבּ ְרַכּת "בּוֵֹרא ֲﬠֵצי ְבָשִׂמים" ַﬠל ֵריחוֹ‬ (‫ִאיָלן ְלִﬠְנַין ִכְּלֵאי ַהֶכֶּרםמה‬. ‫ ֶאָלּא ָכּל ָהִﬠָקּר ִנְשָׁאר ַקָיּם ָכּל ַהֹחֶרף ְוחוֵֹזר וִּמְתַלְחֵלַח וּמוִֹציא ָﬠִלין וֵּפרוֹת ַבָּשָּׁנה‬,‫ְוַאף ִאם ֵאינוֹ ָכֶּלה ְכָּלל ַבֹּחֶרף‬ ‫ ְכּגוֹן ִמיֵני תּוִּתים ֶשׁקּוֹ ִרין ִבְּמִדיָנֵתנוּ מאלינע"ס‬,"‫ַהֵשּׁ ִנית – ְמָב ְרִכין ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬. – ‫ ְכּגוֹן ִמין ֶשׁקּוֹ ִרין ְבּפּוִֹלין יאגידעס ַהְשֹּׁח ִריםמו‬,‫ ִאם ֵהם ֵפּרוֹת ֲחשׁוִּבים‬,‫ֲאָבל ִמיֵני תּוִּתים ַהְגֵּדִלים ְבִּאיָלן ָגּמוּר‬ ‫"ְמָבֵר ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬. 8 There are red berries that are found in [the month of] Tammuz12 and another species that is found in the winter that have [no substance at all], only juice collected in the pits. One sucks them and casts away the pits. [One who partakes of them] should recite the blessing Shehakol nih’yah bidvaro as he would on other fruit juices,13 as will be explained in ch. 7, [law 11].

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‫ ְוֵאין ָבֶּהם ֶאָלּא ָשָׂרף ְבָּﬠְלָמא ָכּנוּס‬,‫ ֵישׁ ֵמֶהם ִמין ַה ִנְּמָצא ַבֹּחֶרף‬,‫ח ְואוָֹתן תּוִּתים ֲאֻדִמּים ַה ִנְּמָצִאים ַבֲּﬠָשִׂבים ְבַּתמּוּז‬ ‫מז ְכִּדין ֵמי ֵפּרוֹת ֶשִׁיְּתָבֵּאר‬,"‫ וּמוְֹצִצין אוָֹתן ְוזוֹ ְרִקין אוָֹתם – ְמָב ְרִכים ֲﬠֵליֶהם "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬,‫ְבּתוֹ ַהַח ְרַצִנּים‬ ‫מח‬.'‫ְבֶּפֶרק ז‬ 9 The same law applies when one merely sucks the juice absorbed within any fruit14 without [eating] the actual fruit. Grapes are an exception [to this rule. In that instance,] even one who merely sucks the [juice] absorbed within them should recite the blessing Borei pri haetz. The blessing Shehakol nih’yah bidvaro should be recited over liquid from dates,15 both that which is absorbed within them [and can be sucked out] and that which oozes from them. The rationale for all of the above is that the liquid that emerges from any fruit is not considered as the fruit itself with the exception of the liquid that emerges from olives and grapes.16 Nevertheless, oil which emerges from olives is not fit to be consumed unless it is mixed with something else. If it is not mixed, no blessing at all should be recited over it, as will be explained in ch. 7, [law 11]. ‫נ חוּץ ֵמֲﬠָנִבים ֶשַׁהמּוֵֹצץ ֲאִפלּוּ ַהַיּ ִין ְלַבדּוֹ ַהָבּלוַּﬠ‬,‫ט ְוֵכן ַהמּוֵֹצץ ַהַמְּשֶׁקה ַהָבּלוַּﬠ ְלַבדּוֹ ְול ֹא גּוּף ַהְפּ ִרימט ִמָכּל ַהֵפּרוֹת‬ ‫נב ֵבּין ַﬠל ַהָבּלוַּﬠ ֵבּין ַﬠל ַהָזּב ֵמֶהםנג – ְמָבֵר "ֶשַׁהֹכּל‬,‫נא ֲאָבל ַﬠל ְדַּבשׁ ְתָּמ ִרים‬."‫ְבּתוָֹכם – ְמָבֵר "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬ ‫נד ַרק ֶשַׁהֶשֶּׁמן‬,‫ חוּץ ֵמַהיּוֵֹצא ֵמַהֵזּיִתים ַוֲﬠָנִבים‬,‫ ְלִפי ֶשָׁכּל ַמְשֶׁקה ַהיּוֵֹצא ֵמַהֵפּרוֹת – ֵאין ֵשׁם ְפּ ִרי ָﬠָליו‬,"‫ִנְהָיה ִבְּדָברוֹ‬ ‫נה‬.'‫ ְוֵאין ְמָב ְרִכין ָﬠָליו ְכָּלל ְבִּלי ַתֲּﬠרוֹבוֹת ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבֶּפֶרק ז‬,‫ַהיּוֵֹצא ִמֵזּיִתים – ֵאינוֹ ָראוּי ַלֲאִכיָלה ְבִּלי ַתֲּﬠרוֹבוֹת‬ 10 The appropriate blessing is recited over any type of produce — whether “the fruit of the earth” or “the fruit of the trees” — that is edible both raw and cooked, whether they are eaten raw or cooked. Even if they are commonly eaten raw [only because] most people generally do not cook them, cooking them does not cause their blessing to change. Since they entered the category of fruit when raw, cooking does not remove their halachic status as fruit, provided their taste does not deteriorate through cooking and they taste as good cooked as raw. If, however, they taste better raw than cooked, the blessing Shehakol should be recited over them when cooked, since cooking impairs their taste.17 If, after [cooking], they were fried in honey and [their taste again] improved, the appropriate blessing, Borei pri haadamah or Borei pri haetz, should be recited over them.18 Needless to say, if they were initially fried in honey or cooked with meat and their taste improved — or, at least, did not deteriorate — from when they were raw, [the appropriate blessing should be recited over them. Moreover,] the honey or the flavor and the fat of the meat are considered secondary to the produce and are covered with their blessing. (Only discernible [pieces of] meat are not considered secondary [to the produce] and one must recite the blessing Shehakol nih’yah bidvaro over them.) ‫ ֵבּין ַח ִיּין ֵבּין‬,‫ ֶשׁטּוִֹבים ַח ִיּין וְּמֻבָשִּׁלים – ְמָב ְרִכין ֲﬠֵליֶהם ִבּ ְרָכָתם‬,‫ ֵבּין ֵפּרוֹת ָהֵﬠץ ֵבּין ֵפּרוֹת ָהֲאָדָמה‬,‫י ָכּל ַהֵפּרוֹת‬ ‫נו ַוֲאִפלּוּ ִאם ֶדֶּר ֲאִכיָלָתם ִהיא ְכֶּשֵׁהם ַחִיּין ִמְפֵּני ֶשֵׁאין ֶדֶּר ֹרב ָהעוָֹלם ְלַבְשָּׁלם – ל ֹא ִנְשַׁתֵּנּית ִבּ ְרָכָתם‬.‫ְמֻבָשִּׁלים‬ ‫נז‬.‫ ֶשִׁמֵּכּיָון ֶשִׁה ִגּיעוּ ִלְכַלל ְפּ ִרי ְכֶּשֵׁהם ַח ִיּין – ֵאין ַהִבּשּׁוּל ְמַבֵטּל תּוַֹרת ְפּ ִרי ֵמֶהם‬,‫ִבְּשִׁביל ֶשִׁבְּשָּׁלם‬ ‫ ֲאָבל ִאם ֵהם טוִֹבים ַחִיּין יוֵֹתר‬,‫ ֶשׁטּוִֹבים ְמֻבָשִּׁלים ְכּמוֹ ַח ִיּין‬,‫ְוהוּא ֶשׁלּ ֹא ִנְשַׁתָּנּה ַטְﬠָמם ִל ְג ִריעוָּתא ֵמֲחַמּת ַהִבּשּׁוּל‬ ‫נח‬.‫ ֵכּיָון ֶשַׁﬠל ְיֵדי ַהִבּשּׁוּל ִנְשַׁתָּנּה ִלְג ִריעוָּתא – ְמָב ְרִכים ֲﬠֵליֶהם "ֶשַׁהֹכּל" ְכֶּשֵׁהם ְמֻבָשִּׁלים‬,‫ִמְמֻּבָשִּׁלים‬ ‫נט‬."‫ְוִאם ָחַזר ְוִט ְגָּנם ִבְּדַבשׁ ְו ִנְשַׁתְּבּחוּ – ְמָבֵר ְבָּרָכה ַהְמיֶֻחֶדת ָלֶהם "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" אוֹ "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬

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‫ אוֹ ֶשׁלּ ֹא ִנ ְג ְרעוּ ַﬠל ָכּל ָפּ ִנים ִמְבּעוָֹדם ַח ִיּין‬,‫ְוֵאין ָצ ִרי לוַֹמר ִאם ִמְתִּחָלּה ִטְגָּנם ִבְּדַבשׁ אוֹ ִבְּשָּׁלם ִﬠם ָבָּשׂרס ְו ִנְשַׁתְּבּחוּ‬ ‫ ְוָצ ִרי ְלָבֵר ָﬠָליו‬,‫– ֲהֵרי ַהְדַּבשׁ אוֹ ַטַﬠם ְוֻשַׁמּן ַהָבָּשׂר ָטֵפל ֲאֵליֶהם ְו ִנְפָטר ְבִּב ְרָכָתםסא )ַרק ַהָבָּשׂר ֶשְׁבַּﬠ ִין ֵאינוֹ ָטֵפל‬ (‫"ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ"סב‬. 11 When, however, produce is generally eaten cooked, because it tastes better cooked than raw, the blessing Shehakol should be recited over it when it is raw and its appropriate blessing [is recited] when it [is eaten after] being cooked. [This rule applies] even though the produce is also palatable and edible when raw, [since] most people are not accustomed to eating it raw, but instead first cook it because it tastes better when cooked. [For example,] one recites the blessing Borei pri haadamah over vegetables like turnips and carrots when they are cooked [since] they are usually eaten when cooked, and Shehakol nih’yah bidivaro when they areeaten raw.19 ‫סד ַאף ַﬠל ִפּי ֶשֵׁהם‬,‫יא ֲאָבל ֵפּרוֹת ֶשֶׁדֶּר ֲאִכיָלָתם ִהיא ְלָאְכָלם ְמֻבָשִּׁליםסג ִמְפֵּני ֶשֵׁהן טוִֹבים ְמֻבָשִּׁלים יוֵֹתר ֵמַח ִיּין‬ ‫ ַרק ֶשֵׁאין ְרִגיִלין ֹרב ְבֵּני ָאָדם ְלָאְכָלן ַח ִיּין ֶאָלּא ְלַבְשָּׁלן ְתִּחָלּה ֵמֲחַמת ֶשֵׁהם‬,‫טוִֹבים וּ ְראוּ ִיים ַלֲאִכיָלה ַגּם ְכֶּשֵׁהן ַח ִיּין‬ ‫ וְּלַאַחר ַהִבּשּׁוּל ְמָב ְרִכין ִבּ ְרָכָתם‬,"‫טוִֹבים יוֵֹתר ְכֶּשֵׁהם ְמֻבָשִּׁלים – ְמָב ְרִכין ֲﬠֵליֶהם ְכֶּשֵׁהן ַח ִיּין "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬ ‫ ִמיֵני ְלָפתוֹתסו ֶשׁקּוֹ ִרין )ריב"ן ומערי"ןסז( ֶשֶׁדֶּר ֲאִכיָלָתם ִהיא ְלָאְכָלם ְמֻבָשִּׁליםסח – ְמָבֵר‬,‫סה ְכּגוֹן‬.‫ָה ְראוָּיה ָלֶהם‬ ‫ע‬."‫סט ֲאָבל ְכֶּשֵׁהן ַחִיּין – ְמָבֵר ֲﬠֵליֶהם "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬,‫ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" ְכֶּשֵׁהם ְמֻבָשִּׁלים‬ 12 If, however, it is the practice of most people to eat [types of produce] even when raw, as is the common practice regarding [certain] kinds of vegetables and kitniyos,20 then, even if they taste better cooked than raw, the blessing Borei pri haadamah should be recited over them,21 whether they are [eaten when] raw or cooked. [Moreover,] the blessing Borei pri haadamah should be recited even over those types of vegetables, e.g., onions and the like, which most people [would] only eat raw [together] with bread or another food, if they are eaten raw [by themselves].22 By contrast, the blessing Shehakol nih’yah bidvaro should be recited over cooked onions, since their [flavor] deteriorates when [they are] cooked by themselves. [This blessing should also be recited over them] even when they are cooked with meat and improved because of its flavor. For the meat — or the other food [with which the onions are] cooked — that improves their taste is considered the principal. [The rationale is that] they were cooked with the meat or other cooked food to flavor it, and not so that the meat or cooked food [should flavor the onions].23 ‫ ֲאִפלּוּ טוִֹבים ְמֻבָשִּׁלים יוֵֹתר ֵמַח ִיּין‬,‫עא ְכּמוֹ ִמיֵני ְיָרקוֹת ְוִקְט ִניּוֹת‬,‫יב ֲאָבל ִאם ֶדֶּר ֹרב ְבֵּני ָאָדם ְלָאְכָלם ַגּם ְכֶּשֵׁהן ַחִיּין‬ ‫עב‬.‫– ְמָבֵר ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" ֵבּין ַחִיּין ֵבּין ְמֻבָשִּׁלים‬ – ‫ ְכּגוֹן ְבָּצִלים ְוַכיּוֵֹצא ָבֶּהםעג‬,‫ַוֲאִפלּוּ ִמיֵני ְיָרקוֹת ֶשֵׁאין ֶדֶּר ֹרב ְבֵּני ָאָדם ְלָאְכָלם ַח ִיּין ֶאָלּא ִﬠם ַפּת אוֹ ָדָּבר ַאֵחר‬ ‫עד‬.‫ְמָבֵר ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" ְכֶּשֵׁהן ַח ִיּין‬ ‫עו ֵכּיָון ֶשִׁמְּתַקְלְקִלין ְכֶּשְׁמַּבְשִּׁלין אוָֹתם ִבְּפֵני‬,"‫ֲאָבל ְבָּצִלים ְמֻבָשִּׁליםעה – ְמָבֵר ֲﬠֵליֶהם "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬ ‫עט הוִֹאיל וִּבשּׁוָּלם‬,‫עח ְלִפי ֶשַׁהָבָּשׂר אוֹ ַהַתְּבִשׁיל ֶשַׁמְּשִׁבּיָחן הוּא ָהִﬠָקּר‬,‫עז ַוֲאִפלּוּ ִנְתַבְּשּׁלוּ ִﬠם ָבָּשׂר ְוִנְשַׁתְּבּחוּ‬.‫ַﬠְצָמם‬ ‫פ‬.‫ִﬠם ָבָּשׂר ְוַתְבִשׁיל הוּא ְכֵּדי ֶשׁ ִיְּתּנוּ ֵהם ַטְﬠָמן ַבָּבָּשׂר ְוַתְבִשׁיל ְול ֹא ַהָבָּשׂר ְוַהַתְּבִשׁיל ָבֶּהם‬ 13 The blessing Shehakol should be recited over dried kitniyos when [eaten] raw, since this is not the ordinary way in which they are eaten. When, by contrast, they are fresh, the blessing Borei pri haadamah should be recited over them and also over their pods, when the pods are edible. To what does the above apply? To those [kitniyos] sown in gardens with the intention of their being eaten raw. Those, however, which are sown in fields are 12/20/2020, 1:22 PM

Seder Birkas HaNehenin: Chapter 6 – [The Details of the Laws Governi...

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generally set aside to dry and are [later] eaten cooked. Hence, when they are raw [and fresh], the blessing Shehakol should be recited over them.24 ‫פא ֲאָבל ְבּעוָֹדם ְרֻטִבּים – ְמָבֵר‬.‫ ֶשֵׁאין זוֹ ֶדֶּר ֲאִכיָלָתן‬,"‫ ְכֶּשֵׁהן ַח ִיּין – ְמָבֵר ֲﬠֵליֶהם "ֶשַׁהֹכּל‬,‫יג ִקְטִניּוֹת ְיֵבִשׁים‬ ‫ ֶשֵׁהם ִנְזָרִﬠים ַﬠל ַדַּﬠת‬,‫ ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבֶּשׁל ִגּנּוֹת‬.‫"בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" ַגּם ַﬠל ַהַשּׁ ְרִביִטין ָה ְראוִּיין ַלֲאִכיָלה‬ ‫ ְלִפיָכ ְכֶּשֵׁהם ַח ִיּין – ְמָב ְרִכין‬,‫ ֲאָבל ַה ִנְּזָרִﬠים ַבָּשּׂדוֹת – ַדּ ְרָכּם ְלַה ִנּיָחם ַﬠד ֶשׁ ִיְּתַיְבּשׁוּ וְּלָאְכָלם ְמֻבָשִּׁלים‬,‫ְלָאְכָלם ַחִיּין‬ ‫פב‬."‫ֲﬠֵליֶהם "ֶשַׁהֹכּל‬ 14 When a fully ripened nut, which is edible raw, is fried in honey, [the blessing Borei pri haetz should be recited over it. This law applies] even when [the nut] had first been cooked in water, causing its flavor to deteriorate — and at that time, the blessing Shehakol should be recited over it. Nevertheless, since it was later improved through frying, its [appropriate] blessing is warranted. Even though the improvement comes about through the honey, nonetheless, the nut is considered of primary importance (ikar) and the honey is secondary (tafel) to it. The honey [merely] improves the nut, making it fit to be eaten. The same [concepts] apply to all types of produce — whether fruit grown on trees or produce grown from the earth — that were made into confections. [This rule] even [applies to] produce that is not fit to be eaten at all were it not fried in honey, e.g., roses and the like. [In all these instances,] although the honey brings about the improvement, the honey is not considered the primary element. Instead, it is secondary because it is [used] only to make the produce edible. The situation thus resembles that of a fruit that must be cooked because it cannot be eaten when raw. In such an instance, the blessing appropriate for [the produce], either Borei pri haetz or Borei pri haadamah, is recited — for indeed, the species are planted with this intent. [Similarly,] the blessing [recited] is not [the blessing] for the water in which the produce was cooked, because [the water merely] prepared the produce for consumption.25 Nevertheless, the blessing Borei pri haadamah is recited over roses, since they are flowers and not the [rose-bush’s] primary fruit.26 ‫ ֲאִפלּוּ ִבְּשּׁלוֹ ַבַּמּ ִים ֹקֶדם ַהִטּגּוּן ְוִנְשַׁתָּנּה ַטְﬠמוֹ ִלְג ִריעוָּתא וִּב ְרָכתוֹ ָאז‬,‫יד ֱאגוֹז ָגּמוּר ָהָראוּי ַלֲאִכיָלה ַחי ֶשִׁטּ ְגּנוֹ ִבּ ְדַבשׁ‬ ‫פד ְוַאף‬."‫פג ַאף ַﬠל ִפּי ֵכן ְכֶּשָׁחַזר ְו ִנַתֵּקּן ַﬠל ְיֵדי ַהִטּגּוּן – חוֵֹזר ְלִב ְרָכתוֹ ֶשִׁהיא "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬,"‫"ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬ ‫פו‬.‫פה ִמָכּל ָמקוֹם ָהֱאגוֹז ָחשׁוּב ִﬠָקּר ְוַהְדַּבשׁ ָטֵפל ֵאָליו ְלַתְקּנוֹ וְּלַהְכִשׁירוֹ‬,‫ֶשִׁתּקּוּן ֶזה הוּא ַﬠל ְיֵדי ַהְדַּבשׁ‬ ‫פח ַוֲאִפלּוּ ֵפּרוֹת ֶשֵׁאין ְראוּ ִיין ַלֲאִכיָלה ְכָּלל ְבּל ֹא‬.‫פז ֵבּין ֵפּרוֹת ָהִאיָלן ֵבּין ֵפּרוֹת ָהָאֶרץ‬,‫ְוֵכן ְבָּכל ִמיֵני ֵפּרוֹת ְמֻרָקִּחים‬ ‫ ֶשֲׁהֵרי ֵאינוֹ ָבּא ֶאָלּא‬,‫ ְכּגוֹן ְוָרִדיםפט )ֶשׁקּוֹ ִרין רוֹיִזיןצ( ְוַכיּוֵֹצא ָבֶּהם – ֵאין ַה ְדַּבשׁ ִﬠָקּר ֶאָלּא ָטֵפל‬,‫ִטגּוּן ִבּ ְדַבשׁ‬ ‫ ֶשְׁמָּב ְרִכין ָﬠָליו ִבּ ְרָכתוֹ "בּוֵֹרא ְפּ ִרי‬,‫צא ַוֲהֵרי ֶזה ִכְּפ ִרי ֶשֵׁאין ַדּ ְרכּוֹ ְלֵהָאֵכל ַחי ֶאָלּא ְמֻבָשּׁל‬,‫ְלַהְכִשׁיר ַהְפּ ִרי ַלֲאִכיָלה‬ ‫צג ְול ֹא ִבּ ְרַכּת ַהַמּ ִים ֶשׁ ִנְּתַבֵּשּׁל ָבֶּהם ְוִהְכִשׁירוּהוּ‬,‫צב ְלִפי ֶשַׁﬠל ַדַּﬠת ֵכּן נוְֹטִﬠים אוֹתוֹ‬,"‫ָהֵﬠץ" אוֹ "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬ ‫צו‬.‫צה ְלִפי ֶשֵׁהן ְפָּרִחים ְול ֹא ִﬠַקּר ַהְפּ ִרי‬,"‫ ִבּ ְרַכּת ַה ְוָּרִדים "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬,‫צד וִּמָכּל ָמקוֹם‬.‫ַלֲאִכיָלה‬ 15 One who fries a nut while it is still soft and bitter should recite the blessing Shehakol over it, since nut trees are planted solely with the intent of eating the nuts when they are fully developed and not earlier. Removing them from the tree before their growth is completed [is considered] as wasting them.27 However, the blessing Borei pri haadamah is recited over fruit peels that were fried because [fruit trees] are also planted with the intent of eating the peels of the fullydeveloped fruit after they were fried. Nevertheless, since the tree was not planted primarily for the fruit peels, [the peel] is not sufficiently important to warrant the blessing Borei pri haetz. Therefore [the blessing] Borei pri haadamah [is recited], as has been explained.28 12/20/2020, 1:22 PM

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‫צז ְלִפי ֶשֵׁאין נוְֹטִﬠים ָהֱאגוֹז ֶאָלּא ַﬠל ַדַּﬠת ְלָאְכלוֹ ִבְּגַמר ַהְפּ ִרי‬,"‫טו ֲאָבל ַהְמַטֵגּן ֱאגוֹז ְבּעוֹדוֹ ַר וַּמר – ְמָבֵר "ֶשַׁהֹכּל‬ ‫צט‬.‫צח ֶשׁלּ ֹא ְלַהְפִסידוֹ ְוַלֲהִסירוֹ ֵמָהִאיָלן ֹקֶדם ֶשׁ ִיְּגֹמר ִגּדּוּלוֹ‬,‫ְול ֹא ֹקֶדם ָלֵכן‬ ‫ ְלִפי ֶשַׁﬠל ַדַּﬠת ֵכּן נוְֹטִﬠים ַגּם‬,"‫ֲאָבל ְקִלַפּת ַהְפּ ִרי ֶשְׁמַּטְגָּנהּ ַﬠד ֶשַׁנֲּﬠֵשׂית ְראוָּיה ַלֲאִכיָלה – ְמָבֵר "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬ – ‫ ֶאָלּא ְלִפי ֶשֵׁכּיָון ֶשֵׁאינוֹ ִﬠַקּר ַהְפּ ִרי ֶשַׁﬠל ַדַּﬠת ֵכּן נוְֹטִﬠים ָהִאיָלן‬,‫ֵכּן ֶלֱאֹכל ַהְקִּלָפּה ַﬠל ְיֵדי ִטגּוּן ְלַאַחר ֶשׁ ִיּ ְגֹמר ַהְפּ ִרי‬ ‫ק‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬,"‫ֵאינוֹ ָחשׁוּב ָכּל ָכּ ְלָבֵר ָﬠָליו "בּוֵֹרא ְפּ ִרי ָהֵﬠץ" ֶאָלּא "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬ 16 The blessing Shehakol should be recited over sugar, even though it is made from sweet [sugar] canes.29 ‫קב‬."‫ ַאף ַﬠל ִפּי ֶשַׁנֲּﬠֶשׂה ִמָקִּנים ַהְמּתוִּקיםקא – ְמָב ְרִכים ָﬠָליו "ֶשַׁהֹכּל‬,‫טז צוקער‬ 17 The blessing Borei pri haadamah is recited over radishes, even though they will ultimately harden [and become unfit to eat].30 ‫קג‬.‫ ַאף ַﬠל ִפּי ֶשׁסּוֹפוֹ ְלִהָקּשׁוֹת‬,"‫יז ְצנוֹן ְמָב ְרִכין ָﬠָליו "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬ 18 [There is a difference of opinion regarding the blessing to recite over] peppercorns when they are fresh and fit to eat. Some authorities maintain that the blessing Borei pri haetz should be recited over them because they grow on [a vine that is halachically considered] a tree. Others maintain that the blessing Borei pri haadamah should be recited over peppercorns, because they are planted with the intent that they will be dried and the majority of them will be eaten after being ground, like a spice. Only a few [peppercorns] are eaten by themselves [and at that,] only at times. After the fact, we follow the principle that whenever there is a doubt regarding a blessing, we rule leniently. As an initial preference, however, one should recite the blessing Borei pri haadamah to fulfill his obligation according to all opinions.31 ‫ ֵכּיָון ֶשֵׁהם ְגֵּדִלים‬,"‫יח ִפְּלְפִּלין ְבּעוָֹדם ְרֻטִבים ֶשֵׁהן ְראוִּיין ַלֲאִכיָלה – ֵישׁ אוְֹמ ִריםקד ֶשְׁמָּבֵר ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬ ‫ הוִֹאיל ְוִﬠַקּר ְנִטיָﬠָתם הוּא ַﬠל ַדַּﬠת ֶשׁ ִיְּתַיְבּשׁוּ ְוֵיָאְכלוּ‬,"‫ ְוֵישׁ אוְֹמ ִריםקה ֶשְׁמָּב ְרִכין ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬.‫ָבִּאיָלן‬ ‫קט‬.‫קח וְּסֵפק ְבָּרכוֹת ְלָהֵקל ְבִּדיֲﬠַבד‬.‫קו ְוֵאיָנן ֶנֱאָכִלים ִבְּפֵני ַﬠְצָמןקז ֶאָלּא ִמעוָּטם ִלְפָﬠִמים‬,‫ֻרָבּן ְשׁחוִּקים ]ְכּ[ַתְּבִלין‬ ‫קי‬.‫ ָלֵצאת ְלִדְבֵרי ַהֹכּל‬,"‫ֲאָבל ְלַכְתִּחָלּה ְיָבֵר "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬ 19 No blessing at all should be recited when partaking of [the following spices] by themselves: dried peppercorns, dried ginger, tziporen (which is called cloves), or other similar dried [spices] that are [generally] only eaten when mixed with other foods. Partaking of these [spices] in this manner does not generate satisfaction that warrants reciting a blessing. The blessing Borei pri haadamah, by contrast, is recited over cinnamon bark, [because] it is common to partake of it [by itself] when dried, and [the bark comes from a tree that] grows from the earth like reeds.32 ‫קיב ְוָכל ַכּיּוֵֹצא ָבֵּאלּוּ‬,(‫קיא ְוֵכן ַהִצֹּפֶּרן )ֶשׁקּוֹ ִרין נעגליך‬,‫יט ֲאָבל ִפְּלְפִּלין ְיֵבִשׁים ְוַז ְנְגִּביל )ֶשׁקּוֹ ִרין אינגבער( ָיֵבשׁ‬ ‫ ֶשֵׁאין זוֹ ֲאִכיָלה‬,‫ֶשֵׁאיָנן ֶנֱאָכִלין ְבּ ֹיֶבשׁ ֶאָלּא ַﬠל ְיֵדי ַתֲּﬠֹרֶבתקיג – ֵאין ְמָב ְרִכין ֲﬠֵליֶהם ְכּלוּם ְכֶּשׁאוֵֹכלקיד ִבְּפֵני ַﬠְצָמן‬ ‫ וְּמָב ְרִכים‬,‫קטו ֲאָבל ֵﬠץ ֶשׁל ִקָנּמוֹן )ֶשׁקּוֹ ִרין צימרינד( – ְר ִגיִלים ְלָאְכלוֹ ְבּ ֹיֶבשׁ‬.‫ֶשׁל ֲהָנָאה ְלָבֵר ֲﬠֵליֶהם ִבּ ְרַכּת ַהֶנֱּה ִנין‬ ‫קטז‬.‫ ִכּי הוּא ָגֵּדל ַﬠל ָהָאֶרץ ְכּמוֹ ָק ִנים‬,"‫ָﬠָליו "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬ 20 Similarly, it is common to partake of muscat nuts33 when they are dried, and the blessing Borei pri haetz is recited over them. [The following laws apply] when a person has diarrhea and adds [ground] muscat nuts to beer to regulate his system. If the person is not thirsty and is only drinking [the beer] for its curative properties, the ground muscat nuts are considered the primary ingredient (ikar) and the beer [is considered the] secondary ingredient (tafel). [Hence,] the blessing Borei pri haetz should be recited. If, however, the person is thirsty or wishes to drink the beer

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regardless of the [mixture’s] curative properties, although he adds [ground] muscat nuts to the beer for their curative properties, the beer is considered the primary ingredient. He should therefore recite the blessing Shehakol nih’yah bidvaro and with that blessing cover the [ground] muscat nuts. [The rationale is that the person is] swallowing the [ground] muscat nuts via the beer, and he would not [be able to] swallow it without the beer.34 ‫קיז וִּמי ֶשֵׁיּשׁ לוֹ‬."‫ וְּמָב ְרִכין ָﬠָליו "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬,‫כ ְוֵכן ֱאגוֹז )ֶשׁקּוֹ ִרין מוְּשָׂקאט נוּס( ְרִגיִלים ְלָאְכלוֹ ַגּם ֵכּן ְבּ ֹיֶבשׁ‬ ‫ ִאם ֵאינוֹ ָצֵמא ְוֵאינוֹ שׁוֶֹתה ֶאָלּא ִל ְרפוָּאה – ַהמּוְּשָׂקאט ִﬠָקּר‬,‫ִשְׁלשׁוּל ְונוֵֹתן ַהמּוְּשָׂקאט ְלתוֹ ַהֵשָּׁכר ְכֵּדי ֶשַׁיֲּﬠֹצר‬ ‫ ַאף ַﬠל ִפּי ֶשׁנּוֵֹתן‬,‫ ְוִאם הוּא ָצֵמא אוֹ ָתֵּאב ִלְשׁתּוֹת ַהֵשָּׁכר ַגּם ְבּל ֹא ְרפוָּאה‬."‫ וְּמָבֵר "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬,‫ְוַהֵשָּׁכר ָטֵפל‬ ‫קיח הוִֹאיל וְּבִליַﬠת‬,‫ וְּמָבֵר ָﬠָליו "ֶשַׁהֹכּל" וּפוֵֹטר ֶאת ַהמּוְּשָׂקאט‬,‫ַהמּוְּשָׂקאט ְלתוֹכוֹ ִל ְרפוָּאה – ַהֵשָּׁכר ִﬠָקּר‬ ‫קיט‬.‫ וִּבְלֲﬠדוֹ ל ֹא ָהָיה בּוְֹלעוֹ‬,‫ַהמּוְּשָׂקאט הוּא ַﬠל ְיֵדי ַהֵשָּׁכר‬ 21 When ginger [root] is fresh and [thus] edible, the blessing Borei pri haadamah is recited over it and not Borei pri haetz, because it is not the [the plant’s] primary fruit. On the contrary, it is a root that grows underground.35 Similarly, the blessing Borei pri haadamah is recited over a confection made from dried ginger. The same applies to dried peppercorns. Although they are edible because of the honey, the honey is not considered the primary ingredient (ikar) [in the mixture]. It is considered secondary (tafel) because it is [only] added to make [the peppercorns] edible and to improve [their flavor]. Similarly, when ground spices are mixed with sugar — [for example,] it is common to crush dry ginger and mix it with sugar (the mixture is called stomach powder) — although the spices are not fit to be eaten by themselves at all, the sugar is not considered the primary ingredient [of the mixture]. It is considered secondary, because it is added to make [the spices] fit to be eaten and to improve [their flavor].36 ‫ ְלִפי‬,"‫קכ ְול ֹא "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬,"‫כא ַזְנְגִּביל ְבּעוֹדוֹ ָרֹטב ֶשׁהוּא ָראוּי ַלֲאִכיָלה – ְמָב ְרִכין ָﬠָליו "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬ ‫קכב ְוֵכן ַז ְנְגִּביל ָיֵבשׁ ֶשָׁﬠָשׂה ִמֶמּנּוּ ִמ ְרַקַחת – ְמָב ְרִכין ָﬠָליו‬.‫קכא ִכּי הוּא שׁוֵֹרשׁ ַתַּחת ַהַקּ ְרַקע‬,‫ֶשֵׁאינוֹ ִﬠַקּר ַהְפּ ִרי‬ ‫קכד ֶשַׁאף ֶשַׁנֲּﬠשׂוּ ְראוּ ִיים ַלֲאִכיָלה ַﬠל ְיֵדי ַהְדַּבשׁ – ֵאין ַהְדַּבשׁ ָחשׁוּב‬,‫קכג ְוֵכן ְבִּפְלְפִּלים ְיֵבִשׁים‬,"‫"בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬ ‫קכו ְכּמוֹ ֶשׁ ְרִגיִלים‬,‫קכה ְוֵכן ְבָּשִׂמים ְשׁחוִּקים וְּמֹעָרִבים ִﬠם צוקער‬.‫ ֶשֲׁהֵרי הוּא ָבּא ְלַהְכִשׁיָרם וְּלַתְקָּנם‬,‫ִﬠָקּר ֶאָלּא ָטֵפל‬ ‫ ַאף ֶשֵׁאיָנן ְראוּ ִיים ַלֲאִכיָלה ְכָּלל ִבְּפֵני‬,(‫ִלְכֹתּשׁ ַזְנְגִּביל ָיֵבשׁ וְּלָﬠ ְרבוֹ ִﬠם צוקער )ֶשׁקּוֹ ִרין מאגין פולווערקכז‬ ‫קכט‬.‫ ֵכּיָון ֶשׁהוּא ָבּא ְלַהְכִשׁיָרם וְּלַתְקָּנם‬,‫ַﬠְצָמםקכח – ֵאין ַהצוקער ָחשׁוּב ִﬠָקּר ֶאָלּא ָטֵפל‬ 22 To what does the above apply? To herbs and spices that are commonly eaten when fried in honey or mixed with sugar or another substance in a manner in which the spices, e.g., ginger, peppercorns, cloves, and the like, are the primary element. In contrast, [a blessing should not be recited] over herbs and spices that people do not ordinarily eat, except when used to season other cooked food. In such instances, the cooked food is considered the primary ingredient and it is not considered as if one is partaking of the spices at all. These spices, e.g., saffron and the like, are considered as if they were inedible and are not considered produce. Even if one improves [such a spice] and makes it fit to eat on its own, he should only recite the blessing Shehakol nih’yah bidvaro over the spice because it was not planted with the intent of eating it [by itself]. Instead, [it was planted with the intent] to use it [to season] cooked food. An example of this is saffron that is roasted and eaten for curative purposes. Needless to say, this ruling applies when the spice is fried in honey or mixed with sugar.37 Similarly, even when [herbs like] anise, cumin,38 and coriander are cooked by 12/20/2020, 1:22 PM

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‫‪Seder Birkas HaNehenin: Chapter 6 – [The Details of the Laws Governi...‬‬

‫‪themselves or eaten fresh, the blessing Shehakol nih’yah bidvaro is recited over‬‬ ‫‪them since they are not usually eaten [alone], but instead are used to flavor cooked‬‬ ‫‪dishes.39 When, by contrast, ginger is roasted for curative purposes, the blessing‬‬ ‫‪Borei pri haadamah is recited over it, because roasting makes it fit to eat.40‬‬ ‫כב ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבִּמיֵני ְבָּשִׂמים ְוַתְבִלין ֶשַׁדּ ְרָכּם ְלֵהָאֵכל ַﬠל ְיֵדי ִטגּוּן ִבְּדַבשׁ‪ ,‬אוֹ ַﬠל ְיֵדי ַתֲּﬠֹרֶבת צוקער אוֹ‬ ‫ָדָּבר ַאֵחר‪ֶ ,‬שֵׁהן ֲחשׁוִּבין ִﬠָקּר‪ְ ,‬כּגוֹן ַז ְנְגִּביל וִּפְלְפִּלין ְוִצֹפֶּרן ְוַכיּוֵֹצא ָבֶּהם‪ֲ ,‬אָבל ִמיֵני ְבָּשִׂמים ְוַתְבִלין ֶשֵׁאין ַדּ ְרָכּם ֶלֱאֹכל‬ ‫ֶאָלּא ְכֶּשְׁמַּתְבִּלין ָבֶּהם ַהַתְּבִשׁיל‪ְ ,‬וָאז ַהַתְּבִשׁיל הוּא ִﬠָקּר‪ְ ,‬וֵאין ָהֲאִכיָלה ִנְקֵראת ַﬠל ֵשׁם ַהַתְּבִלין ְכָּלל‪ ,‬וְּכִאלּוּ ֵאיָנן‬ ‫עוְֹמִדים ַלֲאִכיָלה ְכָּלל‪ְ ,‬כּגוֹן ציטווער ְוַכיּוֵֹצא בּוֹ – ֵאין ֵשׁם ְפּ ִרי ָﬠָליו‪.‬קל‬ ‫ְוַאף ִאם ִתְּקּנוּ ְוִהְכִשׁירוּ ַלֲאִכיָלה ְכּמוֹת ֶשׁהוּא‪ְ ,‬כּמוֹ ֶשׁ ְרִגיִלים ֶשׁצּוִֹלין ציטווער ְואוְֹכִלין ִל ְרפוָּאה – ֵאין ְמָב ְרִכין ָﬠָליו‬ ‫ֶאָלּא "ֶשַׁהֹכּל"‪ֵ ,‬כּיָון ֶשֵׁאין נוְֹטִﬠין אוֹתוֹ ַﬠל ַדַּﬠת ְלָאְכלוֹ ְכָּלל‪ֶ ,‬אָלּא ַﬠל ַדַּﬠת ִלְתּנוֹ ַבַּתְּבִשׁיל‪.‬קלא ְוֵאין ָצ ִרי לוַֹמר ִאם‬ ‫ִטְגּנוֹ ִבְּדַבשׁ אוֹ ֶשֵׁﬠ ְרבוֹ ִﬠם צוקער‪.‬קלב‬ ‫ְוֵכן ַהֶשֶּׁבת )ֶשׁקּוֹ ִרין עני"ס( ְוַהַכּמּוֹן )ֶשׁקּוֹ ִרין קימ"ל(‪,‬קלג הוִֹאיל ְוֵאין ַדּ ְרָכּם ֵלָאֵכל ֶאָלּא ִלְתָּנם ַבַּתְּבִשׁיל ְלַטַﬠם‬ ‫ִבְּלַבד‪ְ ,‬לִפיָכ ַאף ְכֶּשִׁבְּשָּׁלם ִבְּפֵני ַﬠְצָמם אוֹ ֲאָכָלם ַחִיּין – ֵאינוֹ ְמָבֵר ֲﬠֵליֶהם ֶאָלּא "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ"‪.‬קלד‬ ‫ֲאָבל ְכֶּשׁצּוִֹלין ַזְנְגִּבילקלה ִל ְרפוָּאה – ְמָב ְרִכין ָﬠָליו "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה"‪ֵ ,‬כּיָון ֶשַׁנֲּﬠֶשׂה ָראוּי ַלֲאִכיָלה ַﬠל ְיֵדי ֶזה‪.‬קלו‬

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Seder Birkas HaNehenin: Chapter 7 – [The Details Concerning the Blessings Recited over Other Foods and Beverages] - The Order of Blessings for the Satisfaction that One Receives By Rabbi Schneur Zalman of Liadi

CHAPTER 7 [The Details Concerning the Blessings Recited over Other Foods and Beverages] (1–24) [‫פרק ז ]ְפָּרֵטי ִבּ ְרַכּת ְשָׁאר ֳאָכִלין וַּמְשִׁקין וּבוֹ כ"ד ֲהָלכוֹת‬ 1 The blessing Shehakol nih’yah bidvaro is recited on all foods that do not grow from the earth, e.g., the meat of domesticated and wild animals, fowl, and fish, milk, cheese, eggs, water, salt, and honey. Similarly [one recites the blessing Shehakol before eating] mushrooms and truffles. Although they grow from the earth, they do not grow [from the earth itself, but] from the moisture on it; [moreover, they also grow] on wood and on utensils. Since they are not nurtured from the earth, but rather from the atmosphere, they are not considered, “the fruit of the earth,” and therefore the blessing Shehakol nih’yah bidvaro is recited over them.1 ‫ד‬,‫ וֶּמַלח‬,‫ ַמ ִים‬,‫ וֵּביִצים‬,‫ וְּגִביָנה‬,‫ ְוָחָלב‬,‫ ָדִּגים‬,‫ ְכּגוֹן ְבַּשׂר ְבֵּהָמה ַחָיּה ָועוֹף‬,‫א א ב ג ַﬠל ָכּל ָדָּבר ֶשֵׁאין ִגּדּוּלוֹ ִמן ָהָאֶרץ‬ ,‫ ַאף ֶשִׁגּדּוָּלם ִמן ָהָאֶרץ‬,(‫ ְוֵכן ְכֵּמִהין וִּפְט ִריּוֹת )ֶשׁקּוֹ ִרין שוועמליך‬."‫וְּדַבשׁה – ְמָב ְרִכים "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬ ‫ ֵכּיָון ֶשֵׁאין ְי ִניָקָתם ִמן ָהָאֶרץ ֶאָלּא ִמן ָהֲא ִויר – ֵאיָנם ִנְקָרִאים‬,‫ֶשִׁמַּלְּחלוִּחית ָהָאֶרץ ֵהם ְגֵּדִלים ַﬠל ָהֵﬠִצים ְוַﬠל ַהֵכִּלים‬ ‫ו‬."‫ וְּמָב ְרִכין ֲﬠֵליֶהם "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬,‫ְפּ ִרי ָהֲאָדָמה‬ 2 So, too, whenever the quality of a food has deteriorated, e.g., bread became somewhat moldy or a food’s appearance changed and deteriorated slightly, its blessing is downgraded [from] the specific blessing designated for it. [Instead,] the general blessing that includes all foods — Shehakol nih’yah bidvaro — is recited over it. If, however, the food has spoiled entirely to the extent that it is not fit to be eaten at all, even with difficulty, no blessing is recited over it. The same rule applies to bread that has become [entirely] moldy. Similarly, when the flavor of wine has soured to the extent that people refrain from drinking it because of its sour taste, the blessing Shehakol nih’yah bidvaro should be recited over it. If it turned into actual vinegar, i.e., it became so strong that when cast on the ground, it will bubble and effervesce, no blessing at all should be recited over it, because it will harm [one who partakes of it] and it is not fit to drink at all. If one mixes it with water until it is fit to drink, the blessing Shehakol nih’yah bidvaro is recited over it.2 ‫ וְּמָב ְרִכים ָﬠָליו ְבָּרָכה ַהכּוֶֹלֶלת ֶשִׁהיא "ֶשַׁהֹכּל ִנְהָיה‬,‫ב ְוֵכן ָכּל ָדָּבר ֶשׁ ִנְּשַׁתָּנּה ְלִקְלקוּל – ִנְשַׁתָּנּה ִבּ ְרָכתוֹ ַהְמיֶֻחֶדת לוֹ‬ 12/20/2020, 1:22 PM

Seder Birkas HaNehenin: Chapter 7 – [The Details Concerning the Bless...

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‫ ֲאָבל ִאם ִנְתַקְלֵקל ְלַגְמֵרי ַﬠד ֶשֵׁאינוֹ ָראוּי‬.‫ ְוַתְבִשׁיל ֶשׁ ִנְּשַׁתָּנּה צוָּרתוֹ ְוִנְתַקְלֵקלז ְמַﬠט‬,‫ ְכּגוֹן ַהַפּת ֶשִׁﬠְפָּשׁה‬,"‫ִבְּדָברוֹ‬ ‫ט‬.‫ח ְוֵכן ַבַּפּת ֶשִׁﬠְפָּשׁה‬,‫ַלֲאִכיָלה ְכָּלל ֲאִפלּוּ ַﬠל ְיֵדי ַהְדָּחק – ֵאין ְמָב ְרִכין ָﬠָליו ְכָּלל‬ ‫ ְוִאם ַנֲﬠָשׂה‬."‫ְוֵכן ַי ִין ֶשֶׁהְחִמיץי ַﬠד ֶשְׁבֵּני ָאָדם ִנְמָנִﬠים ִלְשׁתּוֹתוֹ ִמְפֵּני ֲחִמיצוּתוֹיא – ְמָב ְרִכין ָﬠָליו "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬ ‫יב ְדַּה ְינוּ ֶשׁהוּא ָחָזק ָכּל ָכּ ֶשְׁכֶּשַׁמְּשִׁליִכים אוֹתוֹ ַﬠל ָהָאֶרץ הוּא ְמַבְﬠֵבַּﬠ וַּמֲﬠֶלה ְרִתיחוֹתיג – ֵאין ְמָב ְרִכין‬,‫ֹחֶמץ ָגּמוּר‬ ‫טו‬."‫יד ְוִאם ֵﬠ ְרבוֹ ַבַּמּ ִים ַﬠד ֶשׁהוּא ָראוּי ִלְשִׁתָיּה – ְמָבֵר ָﬠָליו "ֶשַׁהֹכּל‬.‫ ִמְפֵּני ֶשַׁמִּזּיקוֹ‬,‫ָﬠָליו ְכָּלל‬ 3 Similarly, [the blessing Shehakol nih’yah bidvaro is recited] over beverages that are made by cooking produce in water. Indeed, the blessing Shehakol nih’yah bidvaro is even recited over beer made from barley instead of the blessing Borei minei mezonos, because it is [a] clear [liquid]3 that is meant to be drunk.4 ‫טז ַוֲאִפלּוּ ֵשַׁכר ְשׂעוֹ ִרים ְמָב ְרִכים ָﬠָליו "ֶשַׁהֹכּל"יז ְול ֹא "בּוֵֹרא‬.‫ג ְוֵכן ָכּל ִמיֵני ֵפּרוֹת ֶשִׁבְּשָּׁלם ַבַּמּ ִים ְוָﬠָשׂה ֵמֶהם ַמְשֶׁקה‬ ‫יח‬.‫ הוִֹאיל ְוהוּא ָצלוּל ְועוֵֹמד ִלְשִׁתָיּה‬,"‫ִמיֵני ְמזוֹנוֹת‬ 4 Wine whose aroma resembles vinegar, but that tastes like wine, is [halachically] still considered wine and its blessing does not change. If, however, it tastes like vinegar, the blessing Shehakol nih’yah bidvaro is recited over it even though its aroma resembles wine.5 ‫יט ֲאָבל ִאם ַטְﬠמוֹ ֹחֶמץ ַאף ַﬠל ִפּי ֶשֵׁריחוֹ ֵיין‬.‫ ְול ֹא ִנְשַׁתֵּנּית ִבּ ְרָכתוֹ‬,‫ד ַי ִין ֶשֵׁריחוֹ ֹחֶמץ ְוַטְﬠמוֹ ַי ִין – ֲﬠַדִין ֵשׁם ַי ִין ָﬠָליו‬ ‫כ‬."‫– ְמָב ְרִכין ָﬠָליו "ֶשַׁהֹכּל‬ 5 The blessing Borei pri hagafen is recited over wine that was boiled.6 Similarly, when honey or [ground] pepper is mixed into wine, the blessing Borei pri hagafen is recited over it; although its flavor has changed, it has not deteriorated.7 ‫כב ַאף ַﬠל ִפּי ֶשִׁנְּשַׁתָּנּה ַטַﬠם‬,‫כא ְוֵכן ַי ִין ֶשְׁמֹּעָרִבים בּוֹ ְדַּבשׁ וִּפְלְפִּלין‬."‫ה ַי ִין ְמֻבָשּׁל ְמָב ְרִכים ָﬠָליו "בּוֵֹרא ְפּ ִרי ַהָגֶּפן‬ ‫ וִּב ְרָכתוֹ "בּוֵֹרא ְפּ ִרי ַהָגֶּפן‬,‫"ַהַיּ ִין ַﬠל ְיֵדי ַהְדַּבשׁ וִּפְלְפִּליןכג – ל ֹא ִנְשַׁתָּנּה ִל ְג ִריעוָּתא‬. 6 [A different rule applies] if another beverage8 was mixed with wine. If a quantity [of the beverage] sufficient to detract from the wine’s taste was added, the blessing Borei pri hagafen should not be recited over it, only the blessing Shehakol nih’yah bidvaro, since [the wine’s] flavor has deteriorated. If a beverage that does not detract from the wine’s flavor was added [to the wine], the halachah depends on the proportion of the beverages. [If the majority is wine, the blessing Borei pri hagafen should be recited. Otherwise, the blessing Shehakol nih’yah bidvaro should be recited.]9 When wine is mixed with water, even if there is a majority of water, the blessing Borei pri hagafen should [still] be recited, provided: a) the wine remains strong enough that it is still fit to drink [even] when so heavily diluted, and b) it is common for people to drink it as wine10 [even] when diluted to this extent. If this is not the case [i.e., most people would not drink this beverage as wine, but the person drinking the beverage does consider it wine], the person’s individual feelings are considered insignificant in light of the approach of people at large [and the blessing Shehakol nih’yah bidvaro should be recited]. If there are six parts water to every part wine, [i.e.,] the volume of the water is six times the volume of the wine, the blessing Borei pri hagafen should never be recited over the beverage.11 ‫ ִאם ִנְתָﬠֵרב ָכּל ָכּ ַﬠד ֶשׁ ִנְּפַסד ַטַﬠם ַהַיִּין – ֵאין ְלָבֵר "בּוֵֹרא ְפּ ִרי ַהָגֶּפן" ֶאָלּא‬,‫ו ַי ִין ֶשִׁנְּתָﬠֵרב בּוֹ ֶאָחד ִמְשָּׁאר ַמְשִׁקין‬ ‫כו‬.‫ ְוִאם ִנְתָﬠֵרב בּוֹ ָדָּבר ֶשֵׁאינוֹ ַמְפִסיד ַטַﬠם ַהַיּ ִיןכה – הוְֹלִכין ַאַחר ָהֹרב‬.‫כד ֵכּיָון ֶשׁ ִנְּשַׁתָּנּה ִלְג ִריעוָּתא‬,"‫"ֶשַׁהֹכּל‬

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Seder Birkas HaNehenin: Chapter 7 – [The Details Concerning the Bless...

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‫כז ִאם הוּא ַי ִין ָחָזק ֶשָׁראוּי ִלְשׁתּוֹתוֹ ַﬠל‬,"‫ ֲאִפלּוּ ַהַמּ ִים ֵהם ָהֹרב – ְמָב ְרִכים ָﬠָליו "בּוֵֹרא ְפּ ִרי ַהָגֶּפן‬,‫ְוַי ִין ֶשְׁמָּזגוֹ ְבַּמ ִים‬ .‫ ֶשִׁאם ל ֹא ֵכן ְבֵּטָלה ַדְּﬠתּוֹ ֵאֶצל ָכּל ָאָדם‬,‫ ְוֶדֶר ְבֵּני ָאָדם ִלְשׁתּוֹתוֹ ִבְּמקוֹם ַי ִין ַﬠל ְיֵדי ְמִזיָגה ָכּזוֹ‬,‫ְיֵדי ְמִזיָגה ְגּדוָֹלה ָכּזוֹ‬ ‫ ֶשֵׁיּשׁ ַבַּמּ ִים ִשָׁשּׁה ְפָּﬠִמים ְכּמוֹתוֹכח – ֵאין ְמָב ְרִכין ָﬠָליו "בּוֵֹרא ְפּ ִרי ַהָגֶּפן" ְבָּכל‬,‫ְוִאם ַהַיִּין הוּא ֶאָחד ִמִשָּׁשּׁה ַבַּמּ ִים‬ ‫כט‬.‫ִﬠ ְנָין‬ 7 The blessing Shehakol nih’yah bidvaro should not be recited before drinking water, nor the blessing Borei nefashos afterwards, unless one drinks because he is thirsty. If, however, one drinks to swallow a cheekful [of food] that is causing him to choke,12 he should not recite a blessing, neither beforehand nor afterwards. For a person only derives satisfaction from drinking water when he is thirsty. With regard to other beverages, by contrast, a person who drinks them [also] derives physical satisfaction from their flavor. [Therefore,] he must recite a blessing before and after drinking them even though he does not desire them and is not partaking of them because he wants to, butbecause he is forced to, [for example,] because he is choking on a cheekful of food.13 ‫ ֲאָבל‬,‫ז ֵאין ְמָב ְרִכין ַﬠל ַהַמּ ִים "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ" ִלְפֵניֶהם וּ"בוֵֹרא ְנָפשׁוֹת ַרבּוֹת" ְלַאֲחֵריֶהם ֶאָלּא ְכֶּשׁשּׁוֶֹתה ִלְצָמאוֹ‬ ‫לא ְלִפי ֶשֵׁאין ֲהָנָאה ָלָאָדם ִבְּשִׁתַיּת ַהַמּ ִים‬,‫ִאם שׁוֶֹתה ְלַהְבִליַﬠ ֻלְגָמתוֹ ֶשֲׁחָנַקתּוּ – ֵאינוֹ ְמָבֵר ל ל ֹא ַבְּתִּחָלּה ְול ֹא ַבּסּוֹף‬ ‫לב ֲאָבל ְשָׁאר ַמְשִׁקים ֶשֵׁיּשׁ ֲהָנָאה ַלגּוּף ִבְּשִׁתָיָּתן וְּבַטְﬠָמןלג – ָצ ִרי ְלָבֵר ֲﬠֵליֶהן ַבְּתִּחָלּה‬.‫ֶאָלּא ְבָּשָׁﬠה ֶשׁהוּא ָצֵמא‬ ‫לד‬.‫ ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ָתֵּאב ָלֶהם ְוֵאינוֹ שׁוֶֹתה ְבָּרצוֹן ֶאָלּא ֵמֲחַמת ֹאֶנס ֻלְגָמתוֹ ֶשֲׁחָנַקתּוּ‬,‫וַּבסּוֹף‬ 8 Similar [principles apply] regarding all foods and beverages which a person eats or drinks for curative purposes. If they have a pleasant flavor and the person enjoys their [taste], he must recite a blessing before and after partaking of them, even if he does not desire to partake of them at all and partakes of them only because he is forced to, due to his illness.14 If, however, they have an unpleasant [taste] and he does not derive any satisfaction from them, although he is being healed through them, he should not recite a blessing before or after partaking of them. (If they are neither tasty, nor entirely bad-tasting, there is an authority who maintains that one should always recite the blessing Shehakol nih’yah bidvaro over them.)15 ‫ ִאם ַטְﬠָמן טוֹב ְוַהֵח ֶנֱהֶנה ֵמֶהם – ְמָבֵר ֲﬠֵליֶהם ְתִּחָלּה‬,‫ח ְוֵכן ָכּל ָהֳאָכִלין וַּמְשִׁקין ֶשָׁאָדם אוֵֹכל ְושׁוֶֹתה ִל ְרפוָּאה‬ ‫לה ֲאָבל ִאם ֵהם ָרִﬠים ֶשֵׁאין לוֹ ֲהָנָאה ֵמֶהם‬.‫ ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ָתֵּאב ָלֶהם ְכָּלל ְוֵאינוֹ אוְֹכָלם ֶאָלּא ֵמֲחַמת ֹאֶנס ָחְליוֹ‬,‫ָוסוֹף‬ ‫ַאף ַﬠל ִפּי ֶשִׁמְּתַרֵפּא ָבֶּהם – ֵאינוֹ ְמָבֵר לו ל ֹא ַבְּתִּחָלּה ְול ֹא ַבּסּוֹף ) ְוִאם ֵאיָנם טוִֹבים ְול ֹא ָרִﬠים ְלַגְמֵרי – ֵישׁ ִמי‬ (‫ֶשָׁרָצה לוַֹמרלז ֶשְׁלּעוָֹלםלח ְמָבֵר ֲﬠֵליֶהם "ֶשַׁהֹכּל"לט‬. 9 Similarly, when a sick person [must] eat on Yom Kippur or when a person [must] eat forbidden food because of a danger [to his life], he must recite a blessing beforehand and afterwards, because he is enjoying [the food. This ruling applies] even though he does not at all willingly derive satisfaction [and eats only] because he is forced to, because of his illness.16 ,‫מא ֵכּיָון ֶשֶׁנֱּהֶנה ָצ ִרי ְלָבֵר ְתִּחָלּה ָוסוֹף‬,‫מ אוֹ ִמי ֶשׁאוֵֹכל ְדַּבר ִאסּוּר ִמְפֵּני ַהַסָּכָּנה‬,‫ט ְוֵכן חוֶֹלה ָהאוֵֹכל ְבּיוֹם ַהִכּפּוּ ִרים‬ ‫מב‬.‫ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ֶנֱהֶנה ְבָּרצוֹן ְכָּלל ֶאָלּא ֵמֲחַמת ֹאֶנס ָחְליוֹ‬ 10 When honey was cooked together with a variety ofcrushed spices in order to flavor it, as is the practice of travelers, the honey is considered the [mixture’s] primary element (ikar). The spices [are considered] secondary (tafel) because they are used only to improve and flavor the honey. Therefore, one should recite the blessing Shehakol nih’yah bidvaro [on this mixture].

12/20/2020, 1:22 PM

Seder Birkas HaNehenin: Chapter 7 – [The Details Concerning the Bless...

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When, however, [different] types of confections are made from fruits, herbs, orvariousspices steeped in honey, these ingredients are considered the primary element [in the mixture] and the blessing appropriate for them should be recited. [This rule applies] even if the other elements of the mixture, [i.e., the fruits, herbs or spices,] are thoroughly crushed and mixed into the honey, (as explained in ch. 6, [law 14],) [and] even if there is much more of the honey than [of the other food].17 To what does the above apply? To a confection (which is made to be preserved and eaten a little bit at a time, and not to be eaten in large amounts as sustaining food and as a cooked dish. Therefore the honey is not considered of primary importance, even though it is the larger portion of the mixture.) When, however, cooked food (that is meant to be eaten [as a significant element of a meal]) is made from a mixture of honey and other types of food that are not one of the five species of grain — instead, they are produce or kitniyos18— the blessing [to be recited] is determined by the [confection’s] main [ingredient]. If the honey constitutes the larger part [of the mixture], it is considered the primary element. The blessing [Shehakol nih’yah bidvaro] should be recited over the confection. [This blessing will] cover the produce [as well] even if [the produce or the kitniyos] are not crushed and mixed together with [the honey], but are intact in [the honey]. Since they were cooked together and became one cooked dish, [they are covered by a single blessing]. The same ruling applies [when foods are cooked] in other liquids, with the exception of water,19 unless one ingredient is of primary importance and the other [ingredient] only serves to improve and enable one to partake of the first.20 ‫ וְּמָבֵר‬,‫י ְדַּבשׁ ֶשִׁבְּשּׁלוֹ ִﬠם ִמיֵני ְבָּשִׂמים ְכּתוִּשׁים ְכֵּדי ְלַבְשּׂמוֹ ְכִּמְנַהג הוְֹלֵכי ְדָּרִכים – ַהְדַּבשׁ ִﬠָקּר ְוַהְבָּשִׂמים ְטֵפִלים‬ ‫מג‬.‫ ֶשֲׁהֵרי ַהְבָּשִׂמים ָבִּאים ְלַתֵקּן ַהְדַּבשׁ וְּלַהְטִﬠימוֹ‬,"‫"ֶשַׁהֹכּל‬ ‫ ֲאִפלּוּ ֵהם ְכּתוִּשׁים ְבּיוֵֹתרמד וְּמֹעָרִבים ִבְּדַבשׁ‬,‫ֲאָבל ִמיֵני ִמ ְרַקַחת ִמֵפּרוֹת אוֹ ֲﬠָשִׂבים אוֹ ִמיֵני ְבָּשִׂמים ְמֻרָקִּחים ִבְּדַבשׁ‬ ‫מז‬.‫– ֵהם ֲחשׁוִּבים ִﬠָקּר וְּמָב ְרִכים ֲﬠֵליֶהם ִבּ ְרָכָתםמה )ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבֶּפֶרק ו'מו( ֲאִפלּוּ הוּא ַה ְרֵבּה ִמֶמּנּוּ‬ ‫ ְול ֹא ְלָאְכָלם ַה ְרֵבּה ְלָמזוֹן‬,‫ ֶלֱאֹכל ִמֶמָּנּה ְמַﬠט ְמַﬠט ִלְפָרִקים‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים?מח ְבִּמ ְרַקַחת )ֶשִׁהיא ֲﬠשׂוָּיה ְלִקיּוּם‬ ‫ ֲאָבל ַתְּבִשׁיל )ֶשׁהוּא ָﬠשׂוּי ַלֲאִכיָלה( ַהַנֲּﬠֶשׂה‬,(‫ ְלִפיָכ ֵאין ַהְדַּבשׁ ֶנְחָשׁב ִﬠָקּר ַאף ַﬠל ִפּי ֶשׁהוּא ָהֹרב‬,‫וְּלַתְבִשׁיל‬ ‫נ ְוִאם ָהֹרב הוּא‬,‫מט ְכּגוֹן ֵפּרוֹת ְוִקְט ִניּוֹת – הוְֹלִכים ַאַחר ָהֹרב‬,‫ִמַתֲּﬠֹרֶבת ְדַּבשׁ וִּמי ִנים ֲאֵח ִרים ֶשֵׁאיָנם ֵמֲחֵמֶשׁת ִמיֵני ָדָּגן‬ ‫נב ֵכּיָון‬,‫ ֲאִפלּוּ ֵאיָנם ְכּתוִּשׁים וְּמֹעָרִבים ִﬠמּוֹ ֶאָלּא עוְֹמִדים ְבֵּﬠיָנם ְבּתוֹכוֹ‬,‫נא וּפוֵֹטר ֶאת ַהֵפּרוֹת‬,‫ְדַּבשׁ – הוּא ִﬠָקּר‬ ‫נה ֶאָלּא ִאם ֵכּן ָהֶאָחד הוּא ִﬠָקּר ְוַהֵשִּׁני‬,‫נד חוּץ ִמַמּ ִים‬,‫נג ְוהוּא ַהִדּין ִלְשָׁאר ַמְשִׁקין‬,‫ֶשׁ ִנְּתַבְּשּׁלוּ ַיַחד ְוַנֲﬠשׂוּ ַתְּבִשׁיל ֶאָחד‬ ‫נו‬.‫ֵאינוֹ ֶאָלּא ְלַתֵקּן וְּלַהְכִשׁיר ֲאִכיַלת ֲחֵברוֹ‬ 11 Whenever fruits were squeezed to extract their juice, the juice does not have the fruit’s status with regard to the blessing recited over it. [Therefore,] the blessing Borei pri haetz is not recited over [fruit juice]. Instead, the blessing Shehakol nih’yah bidvaro is recited over it. (Therefore, this blessing should be recited over beverages [like] visniak21 and maliniak.22) Olives and grapes are exceptions [to this rule]. Liquids [that are squeezed] from them [have the same status] as they do, and it would be fitting to recite the blessing Borei pri haetz on [liquids] produced from them.23 Nevertheless, [the blessing Borei pri haetz is not recited over wine, nor commonly over oil]. Since wine is important, [our Sages] established a separate, specific blessing for it. A blessing should not be recited over [olive] oil when one drinks it by itself because it is harmful to his body. If one partakes of it with bread or mixes it together other liquids (for example, it is common to mix it with beer), the bread or the other 12/20/2020, 1:22 PM

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beverages are considered of primary importance. A blessing should be recited over them, and that blessing covers the [olive] oil. [There is] an exception [to this rule: One who] has a sore throat and [intends] to heal it by drinking a mixture oil and other beverages. Even though the oil is the lesser part of the mixture, it is considered its primary element because he is drinking the mixture with a curative intent. Therefore, he should recite the blessing Borei pri haetz over the mixture, and [thereby] cover the other beverages which are auxiliary (tafel).24 ‫נח ֶאָלּא‬,"‫יא ָכּל ַהֵפּרוֹתנז ֶשְׁסָּחָטן ְלהוִֹציא ֵמיֵמיֶהם – ֵאין ֵמיֵמיֶהם ֲחשׁוִּבים ְכּמוָֹתם ְלָבֵר ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬ ,("‫ְמָב ְרִכים ֲﬠֵליֶהם "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ"נט ) ְוָלֵכן ְמָב ְרִכים ַﬠל ַהַמְּשֶׁקה ווישניק אוֹ מאליניק "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬ ‫סב‬."‫סא ְוָראוּי ְלָבֵר ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬,‫חוּץ ִמֵזּיִתים ַוֲﬠָנִביםסֶשַׁהַמְּשֶׁקה ַהיּוֵֹצא ֵמֶהם ְכּמוָֹתם‬ ‫סה‬."‫סד ְוִהיא "בּוֵֹרא ְפּ ִרי ַהָגֶּפן‬,‫ ְבָּרָכה ְמֹבֶרֶרת וְּפָרִטית יוֵֹתר‬,‫ֶאָלּא ֶשַׁהַיּ ִין ִמְפֵּני ֲחִשׁיבוּתוֹסג גּוֵֹרם ְבָּרָכה ְלַﬠְצמוֹ‬ ‫סו ְוִאם אוְֹכלוֹ ִﬠם ַפּת אוֹ ְמָﬠ ְרבוֹ ִבְּשָׁאר ַמְשִׁקיןסז‬.‫ ִמְפֵּני ֶשׁהוּא ַמִזּיק לוֹ‬,‫ְוַהֶשֶּׁמן ֵאינוֹ ְמָבֵר ָﬠָליו ְכָּלל ְכֶּשׁשּׁוֵֹתהוּ ְלַבדּוֹ‬ ‫סט ֶאָלּא‬.‫סח וְּמָבֵר ַﬠל ַהַפּת אוֹ ַﬠל ַהַמְּשֶׁקה וּפוֵֹטר ֶאת ַהֶשֶּׁמן‬,‫)ְכּמוֹ ֶשׁ ְרִגיִלין ִלְתּנוֹ ְלֵשָׁכר( – ַהַפּת אוֹ ַהַמְּשִׁקין ִﬠָקּר‬ ‫ ֶשְׁמַּכֵוּן בּוֹ‬,‫ע ֶשַׁאף ַﬠל ִפּי ֶשַׁהֶשֶּׁמן מוָּﬠטעא – הוּא ִﬠָקּר‬,‫ִאם ֵכּן חוֵֹשׁשׁ ִבְּגרוֹנוֹ ְושׁוֵֹתהוּ ִל ְרפוָּאה ְמֹעָרב ִבְּשָׁאר ַמְשִׁקין‬ ‫עב‬.‫ ְוָלֵכן ְמָבֵר ָﬠָליו "בּוֵֹרא ְפּ ִרי ָהֵﬠץ" וּפוֵֹטר ֶאת ַהַמְּשֶׁקה ֶשׁהוּא ָטֵפל ֵאָליו‬,‫ִלְשׁתּוֹתוֹ ִל ְרפוָּאה‬ 12 When any fruit, even olives or grapes, are steeped or cooked in water, the blessing Shehakol nih’yah bidvaro should be recited over the water, even though the water is saturated with the fruit’s flavor. This rule even applies regarding dried [fruit] which is usually eaten after being cooked. [The rationale is that the fruit trees] were not planted with the intent [that their fruit would be eaten when cooked]. When does the above apply? To fruits that are usually eaten raw. In contrast, the broth in which vegetables that are generally eaten cooked has the same status as [the vegetables]. For [these vegetables] were planted with the intent that the broth [in which they are cooked] would be eaten with them, or with bread. Accordingly, the broth is not removed from the halachic category of produce entirely. Therefore, one recites the blessing [recited on] the vegetables [before partaking of the broth], even if one drinks the broth by itself.25 Other authorities maintain that the water in which any fruit was cooked or steeped [has the] same [status] as the [fruit], and one should recite the blessing Borei pri haetz over it when drinking it by itself.26 [The rationale is that] the water was cooked primarily for the sake of the fruit, and the water has the flavor of the fruit.27 Accordingly, as an initial preference, one should recite the blessing Shehakol on the [fruit] soup, and thus fulfill his obligation according to all opinions. If, however, he first ate the fruit and recited the blessing Borei pri haetz over it, and then drinks the soup, he should not recite the blessing Shehakol over the soup, for it may have already been covered with the [blessing] Borei pri haetz. Hence, [in such an instance,] it is desirable to drink [another beverage] first so that he may recite the blessing Shehakol over it.28 ‫עד ַאף ַﬠל ִפּי ֶשׁ ִנְּכַנס ַטַﬠם ַהְפּ ִרי ַבַּמּ ִים – ֵאינוֹ ְמָבֵר‬,‫ ֶשְׁשָּׁרָאן אוֹ ִבְּשָּׁלן ַבַּמּ ִים‬,‫עג ֲאִפלּוּ ֵזיִתים ַוֲﬠָנִבים‬,‫יב ָכּל ַהֵפּרוֹת‬ ‫ ִמָכּל ָמקוֹם ֵאין ִﬠַקּר‬,‫עה ֲאִפלּוּ ִנְתַיְבּשׁוּ ְוֶדֶר ְלָאְכָלם ַﬠל ְיֵדי ִבּשּׁוּל‬,"‫ַﬠל אוָֹתם ַהַמּ ִים ֶאָלּא "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬ ‫עו‬.‫ְנִטיָﬠָתם ַﬠל ַדַּﬠת ֵכּן‬ ‫ ֲאָבל ִמיֵני ְיָרקוֹתעז ֶשֶׁדֶּר ֲאִכיָלָתם ַﬠל ְיֵדי ִבּשּׁוּלעח – ֵמי‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבֵּפרוֹת ֶשַׁדּ ְרָכּם ְלֵהָאֵכל ַחִיּין‬ ‫פא ְול ֹא ָיְצאוּ ִמתּוַֹרת ֹאֶכל‬,‫עט ֶשַׁﬠל ַדַּﬠת ֵכּן נוְֹטִﬠים אוָֹתםפ ֶלֱאֹכל ַגּם ֵמיֵמיֶהם ִﬠָמֶּהם אוֹ ִﬠם ַפּת‬,‫ִבּשּׁוָּלם ְכּמוָֹתם‬ 12/20/2020, 1:22 PM

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‫פג‬.‫פב ְלִפיָכ ְמָב ְרִכים ֲﬠֵליֶהם ִבּ ְרַכּת ַה ְיָרקוֹת ַאף ִאם ָבּא ִלְשׁתּוָֹתם ִבְּפֵני ַﬠְצָמם‬,‫ְלַגְמֵרי‬ ‫ וְּמָבֵר ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֵﬠץ" ִאם ָבּא ִלְשׁתּוָֹתם‬,‫ְוֵישׁ אוְֹמ ִריםפד ֶשָׁכּל ַהֵפּרוֹתפה ֵמי ִבּשּׁוָּלם אוֹ ְשׁ ִרָיָּתםפו ְכּמוָֹתם‬ ‫פט‬.‫פז ֵכּיָון ֶשִׁﬠַקּר ִבּשּׁוּל ַהַמּ ִים ִבְּשִׁביל ַהֵפּרוֹתפח ְוֵישׁ ְלַהַמְּשֶׁקה ַטַﬠם ַהְפּ ִרי‬,‫ִבְּפֵני ַﬠְצָמם‬ ‫צא ֲאָבל ִאם אוֵֹכל ִמְתִּחָלּה ַהְפּ ִרי וֵּבַר ָﬠָליו "בּוֵֹרא‬.‫ ְויוֵֹצא ְלִדְבֵרי ַהֹכּל‬,"‫ ְלַכְתִּחָלּה ְיָבֵר ַﬠל ַהָמָּרקצ "ֶשַׁהֹכּל‬, ‫ְוִהְלָכּ‬ ‫ ִכּי ֶשָׁמּא ִנְפַטר ְכָּבר ְבִּב ְרַכּת "בּוֵֹרא ְפּ ִרי‬,"‫ְפּ ִרי ָהֵﬠץ" ְוַאַחר ָכּ ָבּא ִלְשׁתּוֹת ַהָמָּרק – ל ֹא ְיָבֵר ַﬠל ַהָמָּרק "ֶשַׁהֹכּל‬ ‫צב‬."‫ ַﬠל ֵכּן טוֹב ֶשׁ ִיְּשֶׁתּה ָדָּבר ַאֵחר ְתִּחָלּה ְלָבֵר ָﬠָליו "ֶשַׁהֹכּל‬,"‫ָהֵﬠץ‬ 13 All of the above applies with regard to fulfilling one’s obligation when there is a question as to which blessing should be recited before eating (berachah rishonah). [Different laws apply, however,] if there is a question as to which blessing should be recited after eating (berachah acharonah). For example, [the blessing recited after partaking of] raisins, figs or any of the other fruits from the seven species for which Eretz Yisrael is praised is the one blessing that encapsulates three (Al haetz). If one only partakes of the water in which [these fruits]are cooked or steeped [without eating any fruit], it is not clear whether the berachah acharonah should be Al haetz or Borei nefashos rabbos [“Who created many souls…”]. Therefore, one should refrain from drinking an amount of such a liquid [that would require reciting a blessing after partaking of it (a berachah acharonah)] except during a meal. Alternatively, he should eat (the required amount) of a fruit from the seven species and also drink (the required amount) of water, so that he will be obligated to recite both the blessing Al haetz and the blessing Borei nefashos.29 ‫ ְכּגוֹן ֵמי ְשׁ ִרַיּת אוֹ ִבּשּׁוּל ִצמּוִּקים אוֹ ְתֵּאִנים אוֹ‬,‫ ֲאָבל ִבְּסֵפק ְבָּרָכה ַאֲחרוָֹנה‬,‫יג ְוָכל ֶזה ָלֵצאת ְיֵדי ָסֵפק ְבָּרָכה ִראשׁוָֹנה‬ ‫ וְּכֶשׁשּׁוֶֹתה ַהָמָּרק ְלַבדּוֹ ֵישׁ ְלִהְסַתֵּפּק ִאם ְיָבֵר‬,"'‫ְשָׁאר ֵפּרוֹת ִמִשְּׁבַﬠת ַהִמּי ִנים ֶשִׁבּ ְרָכָתם ָהַאֲחרוָֹנה ִהיא "ֵמֵﬠין ג‬ ‫ אוֹ י ֹאַכל ְפּ ִרי ִמז' ַהִמּי ִנים )ְכִּשׁעוּר( ְוַגם‬,‫"ֵמֵﬠין ג'" אוֹ "בּוֵֹרא ְנָפשׁוֹת ַרבּוֹת" – ל ֹא ִיְשֶׁתּה ְכִּשׁעוּר ֶאָלּא תּוֹ ַהְסּעוָּדה‬ ‫צד‬."‫ ְכֵּדי ֶשִׁיְּצָטֵר ְלָבֵר "ֵמֵﬠין ג'" ְוַגם "בּוֵֹרא ְנָפשׁוֹת ַרבּוֹת‬,(‫ִיְשֶׁתּה ַמ ִיםצג )ְכִּשׁעוּר‬ 14 All the above applies when the [fruit] was steeped or cooked with the intent of eating it together with the liquid. In that case, the liquid is included in the category of soup, [i.e., it is considered as fruit soup]. If, however, one steeped or cooked the fruit in order to drink the liquid by itself, the liquid is not considered [fruit] soup, but rather [it is considered] a beverage. All authorities agree that that one should recite the blessing Shehakol nih’yah bidvaro [before partaking of it] and the blessing Borei nefashos after [drinking it].30 For this reason, the blessing Shehakol nih’yah bidvaro is recited over water cooked with leaves (i.e., tea) or on water in which huckleberries or apples were steeped (called apel kvas or yagdas kvas31). ([This rule] also applies to coffee). ‫צה ֲאָבל ִאם ְשָׁרָאן אוֹ ִבְּשָּׁלן‬,‫ ֶשָׁאז תּוַֹרת ָמָרק ֲﬠֵליֶהם‬,‫ ְכֶּשְׁשָּׁרָאן אוֹ ִבְּשָּׁלן ַﬠל ַדַּﬠת ְלָאְכָלן ִﬠם ֵמיֵמיֶהם‬,‫יד ְוָכל ֶזה‬ "‫ וְּלִדְבֵרי ַהֹכּל ְמָבֵר ָﬠָליו "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬,‫ִלְשׁתּוֹת ֵמיֵמיֶהם ְלַבָדּם – ֵאין ֵשׁם ָמָרק ֲﬠֵליֶהם ֶאָלּא ֵשׁם ַמְשֶׁקה‬ ‫צו ְוָלֵכן ְמָב ְרִכין ַﬠל ַמ ִים ְמֻבָשִּׁלים ִﬠם ָﬠִלים )ֶשׁקּוֹ ִרין טיי"א(צז אוֹ ַﬠל ֵמי ְשׁ ִרַיּת תּוִּתים‬."‫וּ"בוֵֹרא ְנָפשׁוֹת ַרבּוֹת‬ ‫צט‬.(‫ְוַתפּוִּחיםצח )ֶשׁקּוֹ ִרין עפי"ל קוואס אוֹ יאגיד"ס קוואס( "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ" ) ְוֵכן ַﬠל ְשִׁתַיּת הקאוו"י‬ 15 A similar law applies regarding soup produced by [preparing] any cooked dish from the five species of grain. The soup is not considered as the cooked dish itself — which would require the blessing Borei minei mezonos — if one desires to partake of [the soup] by itself, unless he cooked it to partake of the cooked dish. Instead, the blessing Shehakol nih’yah bidvaro should be recited [when the grain] is cooked primarily to make soup, [i.e., to partake of the soup] itself, e.g., barley that is cooked so that a sick person may partake of the soup as a remedy. For this reason the blessing Shehakol nih’yah bidvaro — and not Borei minei mezonos — is 12/20/2020, 1:22 PM

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recited over barley beer. [Indeed, this rule would apply] even if one were to eat some of the cooked [grain] with the soup (for example, the cooked barley or oats called grits [in Yiddish]). In that instance, a great deal of water is added making the soup fit only to gulp down.32 The soup would not be covered by the blessing recited over the cooked [grain], since the soup is not secondary to the grain at all. [On the contrary,] the person’s primary intent when cooking [the grain] was to make soup. Nevertheless, in order to follow the optimum course of action, it is appropriate to first recite the blessing [Shehakol] over the soup and to drink a small amount of soup by itself. Afterwards, the blessing Borei minei mezonos should be recited over the cooked food. For the cooked [grain] does not become secondary to the soup, even though it was cooked primarily for the sake [of the soup. The rationale is that] since it is a species of grain, it is important and it does not become secondary to the extent that it forfeits its [specific] blessing, as long as it was added to impart its flavor to [the cooked food].33 ‫טו ְוֵכן ָמָרק ֶשׁל ָכּל ַמֲﬠֵשׂה ְקֵדָרה ֵמֲחֵמֶשׁת ַהִמּי ִניןק – ֵאין ַהָמָּרק ֶנְחָשׁב ְכַּתְבִשׁיל ְלָבֵר ָﬠָליו "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" ִאם‬ ‫קב‬.‫קא ֶאָלּא ִאם ֵכּן ִבְּשּׁלוֹ ְכֵּדי ֶלֱאֹכל ַהַתְּבִשׁיל‬,‫ָבּא ִלְשׁתּוֹתוֹ ִבְּפֵני ַﬠְצמוֹ‬ ‫ ְכּמוֹ ֶשְׁמַּבְשִּׁלין ְשׂעוֹ ִרים ַלחוֶֹלה ִלְשׁתּוֹת ַהָמָּרקקג – ְמָב ְרִכים ָﬠָליו "ֶשַׁהֹכּל‬,‫ֲאָבל ִאם ִﬠַקּר ַהִבּשּׁוּל ִבְּשִׁביל ַהָמָּרק ְלַבדּוֹ‬ ‫קה‬."‫קד וִּמַטַּﬠם ֶזה ְמָב ְרִכים ַﬠל ֵשַׁכר ְשׂעוֹ ִרים "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ" ְול ֹא "בּוֵֹרא ִמיֵני ְמזוֹנוֹת‬."‫ִנְהָיה ִבְּדָברוֹ‬ (‫ ְכּגוֹן ֶשׁעוִֹשׂין ַתְּבִשׁיל ִמְשּׂעוֹ ִרים אוֹ ִשֹׁבֶּלת שׁוָּﬠל )ֶשׁקּוֹ ִרין גרי"ץ‬,‫ַוֲאִפלּוּ ִאם אוֵֹכל ַגּם ֵכּן ַהַתְּבִשׁיל ִﬠם ַהָמָּרק‬ ‫ ֶשֵׁאינוֹ ָטֵפל ֵאָליו‬,‫ְונוְֹתִנים ַמ ִים ַה ְרֵבּה ֶשֵׁאין ָראוּי ַרק ְלָשׂ ְרפוֹ )ֶשׁקּוֹ ִרין זו"פ( – ֵאין ַהָמָּרק ִנְפָטר ְבִּב ְרַכּת ַהַתְּבִשׁיל‬ ‫קו‬.‫ ֵכּיָון ֶשִׁﬠַקּר ַהִבּשּׁוּל ִבְּשִׁביל ַהָמָּרק‬,‫ְכָּלל‬ ‫ ְוַאַחר ָכּ‬,‫ ָראוּי ְלָבֵר ְתִּחָלּה ַﬠל ַהָמָּרקקז ְוִלְשׁתּוֹת ִמֶמּנּוּ ִבְּפֵני ַﬠְצמוֹ ְמַﬠט‬,‫וִּמָכּל ָמקוֹם ְכֵּדי ַלֲﬠשׂוֹת ַﬠל ַצד ַהיּוֵֹתר טוֹב‬ ‫קח ֶשַׁגּם ַהַתְּבִשׁיל ֵאינוֹ ַנֲﬠֶשׂה ָטֵפל ֶאל ַהָמָּרק ַאף ַﬠל ִפּי ֶשִׁﬠַקּר ַהִבּשּׁוּל‬,"‫ְיָבֵר ַﬠל ַהַתְּבִשׁיל "בּוֵֹרא ִמיֵני ְמזוֹנוֹת‬ ‫קט‬.‫ ְלִפי ֶשִׁמּין ָדָּגן הוּא ָחשׁוּב ְוֵאינוֹ ַנֲﬠֶשׂה ָטֵפל ְלַהְפִסיד ִבּ ְרָכתוֹ ָכּל ֶשָׁבּא ִלֵתּן ַטַﬠם ַבְּקֵּדָרה‬,‫ִבְּשִׁבילוֹ‬ 16 [Different principles apply,] however, when a cooked dish is made from grain in a manner that the kernels of the grain retain their original form. [In this case,] the blessing Borei pri haadamah should be recited on the food. In such an instance, the [resulting] soup is considered similar to soup made from other types of produce, [i.e., fruit].34 [In that instance,] even when one is cooking [the soup] primarily to partake of the fruit, the blessing Shehakol nih’yah bidvaro should be recited on the soup according to the first opinion [mentioned above],35 since the fruit is not usually eaten when cooked. Similarly, the five species of grain are not usually eaten when cooked in a manner that leaves the kernels of grain whole and in their natural state. Instead, bread or cooked food is made from them after they have been crushed or ground [in a mill]. Indeed, this is the reason the blessing Borei minei mezonos is recited [on grain products] because of their importance only when the kernels have been crushed or ground — for this is the manner in which they are usually eaten36 (as stated in ch. 1, [law 8]).37 By contrast, all authorities agree that the blessing Borei pri haadamah is recited over soup made from types of kitniyos that are usually eaten when cooked, even when the beans or kernels are whole and retain their original form. [The above ruling applies] provided one is not cooking [the grain or the kitniyos] primarily for the sake of the soup alone. If, however, he is cooking — whether types of kitniyos or types of grain — primarily for the sake of the soup, he should recite the blessing Shehakol nih’yah bidvaro even if he also eats the cooked food, [i.e., the grain or the 12/20/2020, 1:22 PM

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kitniyos,] with it. [The soup] is not considered as secondary to [the cooked grain or kitniyos] and it is not covered by its blessing. Nevertheless, in order to follow the optimum course of action, it is appropriate to first recite the blessing [Shehakol nih’yah bidvaro] on the soup and partake of a small amount of it by itself. If the cooked food is a type of grain, he should then recite the appropriate blessing, [i.e., borei minei mezonos] on the cooked food. If, however, [the cooked food] is a type of kitniyos, a blessing should not be recited over it at all, because it is considered secondary to the soup and is covered by its blessing, because [the food] was cooked primarily for the sake of the soup. The same [law] applies to fruit that was cooked primarily for the sake of soup.38 ‫קיא ֶשִׁבּ ְרָכתוֹ "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה"קיב – ֲהֵרי ַהָמָּרק‬,‫טז ֲאָבל ַתְּבִשׁיל ִמין ָדָּגן ֶשַׁהַגּ ְרִﬠי ִנים ְשֵׁלִמיםקי ְועוְֹמִדים ְבֵּﬠיָנם‬ ‫ ֶשֲׁאִפלּוּ ִﬠַקּר ַהִבּשּׁוּל ִבְּשִׁביל ֲאִכיַלת ַהֵפּרוֹת – ֵאין ְמָב ְרִכים ַﬠל ַהָמָּרק ֶאָלּא "ֶשַׁהֹכּל ִנְהָיה‬,‫ְכָּמָרק ֶשׁל ְשָׁאר ֵפּרוֹת‬ ‫קיד ְוַאף ֲחֵמֶשׁת ִמיֵני ָדָּגן ֵאין ֶדֶּר ֲאִכיָלָתם ַﬠל‬,‫קיג הוִֹאיל ְוֵאין ֶדֶּר ֲאִכיָלָתן ַﬠל ְיֵדי ִבּשּׁוּל‬,‫ִבְּדָברוֹ" ִלְסָבָרא ָה ִראשׁוָֹנה‬ ‫ ֶשִׁמְּפֵּני ֶזה ֵאין‬,‫ ֶאָלּא ַלֲﬠשׂוֹת ֵמֶהם ַפּת אוֹ ַתְּבִשׁיל ְלַאַחר ֶשׁ ִנְּכְתּשׁוּ אוֹ ִנְטֲחנוּ‬,‫ְיֵדי ִבּשּׁוּל ְכֶּשֵׁהם ְשֵׁלִמים ְועוְֹמִדים ְבֵּﬠיָנם‬ ‫ ֶשׁהוּא ֶדֶּר ֲאִכיָלָתםקטז‬,‫ְמָב ְרִכים ֲﬠֵליֶהם "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" ִמְפֵּני ֲחִשׁיבוָּתםקטו ֶאָלּא ְלַאַחר ֶשׁ ִנְּכְתּשׁוּ אוֹ ִנְטֲחנוּ‬ (‫)ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבֶּפֶרק א'קיז‬. ‫ֲאָבל ִמיֵני ִקְט ִניּוֹת ֶשֶׁדֶּר ֲאִכיָלָתם ַﬠל ְיֵדי ִבּשּׁוּלקיח ַגּם ְבּעוָֹדם ְשֵׁלִמים ְועוְֹמִדים ְבֵּﬠיָנם – ְמָב ְרִכין ַﬠל ַהָמָּרק "בּוֵֹרא‬ ‫קיט‬.‫ְפּ ִרי ָהֲאָדָמה" ְלִדְבֵרי ַהֹכּל‬ ‫ ֵבּין ְבִּמיֵני ִקְט ִניּוֹת ֵבּין ְבִּמיֵני ָדָּגן‬,‫ ֲאָבל ִאם ִﬠַקּר ַהִבּשּׁוּל ִבְּשִׁביל ַהָמָּרק‬,‫ְוהוּא ֶשֵׁאין ִﬠַקּר ַהִבּשּׁוּל ִבְּשִׁביל ַהָמָּרק ְלַבדּוֹ‬ ‫קכ ֶאָלּא‬.‫ ְוֵאינוֹ ִנְפָטר ְבִּב ְרָכתוֹ‬,‫ ְוֵאינוֹ ָטֵפל ֵאָליו ְכָּלל‬,‫ ַאף ִאם אוֵֹכל ַגּם ֵכּן ַהַתְּבִשׁיל ִﬠמּוֹ‬,"‫– ְמָב ְרִכין ָﬠָליו "ֶשַׁהֹכּל‬ ‫ ְוַאַחר ָכּ ְיָבֵר ַﬠל‬,‫ ָראוּי ְלָבֵר ְתִּחָלּה ַﬠל ַהָמָּרקקכא ְוִלְשׁתּוֹת ִמֶמּנּוּ ְמַﬠט ִבְּפֵני ַﬠְצמוֹ‬,‫ַלֲﬠשׂוֹת ַﬠל ַצד ַהיּוֵֹתר טוֹב‬ ‫ ְלִפי ֶשׁהוּא ָטֵפל ֶאל ַהָמָּרק‬,‫קכב ֲאָבל ִאם הוּא ִמִמּיֵני ִקְטִניּוֹת – ל ֹא ְיָבֵר ַﬠל ַהַתְּבִשׁיל ְכָּלל‬.‫ַהַתְּבִשׁיל ִאם הוּא ִמין ָדָּגן‬ ‫קכג‬.‫ ְוֵכן ְבֵּפרוֹת ֶשִׁﬠַקּר ִבּשּׁוָּלם ְלֹצֶר ַהָמָּרק‬.‫ ֵכּיָון ֶשִׁﬠַקּר ַהִבּשּׁוּל ִבְּשִׁבילוֹ‬,‫ְו ִנְפָטר ְבִּב ְרָכתוֹ‬ 17 [Different laws apply with regard to] types of vegetables. Even if vegetables were cooked for the sake of the soup, one should recite the blessing ordinarily recited for them.39 [The rationale is that] all people cook [vegetables] to partake of them. As such, the soup is considered as secondary to the cooked [vegetables]. Hence, the blessing to be recited over the soup does not change for this individual who cooked the vegetables to partake of [the soup that the vegetables produced]. This person’s intent [— to cook the vegetables so as to partake of the soup —] is considered insignificant in view of most people’s approach. This situation is not comparable to [soups made] by cooking the five species of grain or kitniyos for the sake of the soup.40 In that instance, it is not appropriate to say that his intent is considered insignificant in view of most people’s approach, because many people cook [these species in other ways, e.g., they] make porridge from barley, without any broth at all. Many others [do not cook grains at all, but instead, grind them into flour and] make bread from them. Similarly, many people eat kitniyos uncooked. Similar concepts apply to fruit that is usually eaten uncooked. Moreover, even dried fruit that is not usually eaten uncooked is often soaked for the sake of the liquid it produces, as is the common practice with regard to dried pears and raisins. Therefore, according to all opinions the blessing Shehakol nih’yah bidvaro is recited [on soup made from them when it is made for the sake of the soup],41 as was explained.42 ‫ ֵכּיָון ֶשָׁכּל ָהעוָֹלם ְמַבְשִּׁלים אוָֹתם‬,‫יז ֲאָבל ִמיֵני ְיָרקוֹת ַאף ִאם ִנְתַבְּשּׁלוּ ְלֹצֶר ַהָמָּרק – ְמָבֵר ָﬠָליו ִבּ ְרַכּת ַה ְיָרקוֹת‬ ‫קכד ִכּי ָבְּטָלה‬,‫ַלֲאִכיָלה ְוָאז ַהָמָּרק ָבֵּטל ְלַגֵבּי ַהַתְּבִשׁיל – ל ֹא ִנְשַׁתֵּנּית ִבּ ְרַכּת ַהָמָּרק ִבְּשִׁביל ֶזה ֶשִׁבְּשָּׁלם ְלֹצֶר ֵמיֵמיֶהם‬ ‫קכה‬.‫ַדְּﬠתּוֹ ֵאֶצל ָכּל ָאָדם‬ ‫ ִכּי‬,"‫ַמה ֶשֵּׁאין ֵכּן ה' ִמיֵני ָדָּגן וִּמיֵני ִקְט ִניּוֹת ֶשִׁבְּשָּׁלם ְלֹצֶר ֵמיֵמיֶהם – ל ֹא ַשָׁיּ לוַֹמר ָבֶּהם ָכּל ָכּ "ָבְּטָלה ַדְּﬠתּוֹ‬ 12/20/2020, 1:22 PM

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‫קכט ְוֵכן‬.‫קכח ְוַה ְרֵבּה אוְֹכִלין ִקְט ִניּוֹת ַח ִיּין‬,‫קכז ְוַה ְרֵבּה עוִֹשׂין ֵמֶהם ַפּת‬,‫ַה ְרֵבּה עוִֹשׂין ֵמֶהםקכו ְכֵּﬠין ַדּ ְיָסא ְבּל ֹא ֹרֶטב‬ ‫ ְכּמוֹ ֶשׁ ְרִגיִלין‬,‫ ְוַגם ַה ְיֵבִשׁים ֶשֵׁאין ַדּ ְרָכּם ְלֵהָאֵכל ַחִיּין ַה ְרֵבּה שׁוֹ ִרין אוָֹתן ְלֹצֶר ֵמיֵמיֶהם‬,‫ֵפּרוֹת ֶשַׁדּ ְרָכּם ְלֵהָאֵכל ַחִיּין‬ ‫קלב‬.‫קל ְלִפיָכ ְמָבֵר ֲﬠֵליֶהם "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ" ְלִדְבֵרי ַהֹכּלקלא ְכּמוֹ ֶשִׁנְּתָבֵּאר‬.‫ְבַּאָגִּסים ְיֵבִשׁים וְּבִצמּוֵּקי ֲﬠָנִבים‬ 18 According to the first opinion [mentioned above],43 the blessing Shehakol nih’yah bidvaro is the blessing that should be recited over the brine in which produce (such as cabbage and cucumbers) was pickled to be preserved. Although the liquid absorbs the flavor of the produce, nevertheless, [the produce] was not steeped in [the water] with the intent of flavoring it. Indeed, the person did not at all intend to season the water and have it absorb the flavor of the produce. [Thus, steeping the produce in this manner is not comparable to cooking vegetables in which instance] one’s intent is [not only] to cook the vegetables, but to have the vegetables flavor the water with their taste. Accordingly, [in that instance, the water in which the vegetables were cooked] is considered like the vegetables themselves, since it was cooked with the intent to [partake of] it and not only with the intent to partake of the vegetables. According to the second opinion, by contrast, since the main purpose of steeping the produce is for its own sake, one should recite the appropriate blessing for the produce [when partaking of] the liquid in which it was steeped.44 ‫יח ֵמי ְשׁ ִרַיּת ֵפּרוֹת ֶשׁ ִנְּכְבּשׁוּ ָבֶּהם ְלִהְתַקֵיּם )ְכּגוֹן קרוי"ט ואוגרקי"ס( – ֵאין ְמָב ְרִכים ֲﬠֵליֶהם ֶאָלּא "ֶשַׁהֹכּל"קלג ְלִפי‬ ‫ ְול ֹא ָה ְיָתה‬,‫ הוִֹאיל ְול ֹא ִנְכְבּשׁוּ ָבֶּהם ְכֵּדי ֶשׁ ִיְּתּנוּ ָבֶּהם ַטַﬠם‬,‫קלד ַאף ַﬠל ִפּי ֶשׁ ִנְּכַנס ַטַﬠם ַהְפּ ִרי ַבַּמּ ִים‬,‫ְסָבָרא ָה ִראשׁוָֹנה‬ ‫ ְכּמוֹ ֶשַׁהַכָּוָּנה הוּא ְבִּבשּׁוּל ְיָרקוֹת ַגּם‬,‫ַהַכָּוָּנה ְכָּלל ַﬠל ַהַמּ ִים ֶשׁ ִיְּהיוּ ֻמְכָשׁ ִרים וֻּמְטָﬠִמים יוֵֹתר ְבַּטַﬠם ַהְפּ ִרי ֶשִׁיָּכֵּנס ָבֶּהם‬ ‫קלה ֲאָבל ְלִפי ְסָבָרא ָהַאֲחרוָֹנהקלו ֵכּיָון ֶשִׁﬠַקּר ְשׁ ִרָיָּתם‬.‫ַﬠל ַהַמּ ִים ֶשׁ ִיְּהיוּ ֻמְטָﬠִמים ְבַּטַﬠם ַהָיָּרק ֶשְׁלָּכ ֶנְחָשִׁבים ְכּמוָֹתם‬ ‫קלח‬.‫הוּא ִבְּשִׁביל ַהֵפּרוֹתקלז – ְמָב ְרִכין ֲﬠֵליֶהם ְכִּב ְרַכּת ַהְפּ ִרי ֶשׁשּׁוֶֹרה בּוֹ‬ 19 All the above applies with regard to soup in which the food was cooked or [water in which the food] was steeped until it imparted its flavor to the water. When, however, the food was neither cooked nor steeped [in the liquid], but the two were merely mixed so that they would be eaten together, one should recite the blessing appropriate for [the particular liquid] if he would like to drink the liquid by itself. If he partakes of [the liquid and the food] together, there is no need to recite a blessing over [the liquid], even if it is wine, because it is considered as secondary to the food and is covered by the blessing [recited over the food]. If, however, the person’s primary intent was for the soup and the food is included only for the purpose of [enhancing] the soup he drinks, then the soup is of primary importance. If his intent is to partake of both of them, [the blessing] is not determined by the majority [of the mixture]. Instead, one should recite the appropriate blessings for both the soup and the food. First, he should recite the blessing on the cooked food, and partake of a small amount of it. Then he should recite the blessing Shehakol nih’yah bidvaro on the soup. Even if the cooked food is a species of grain, it is not considered as the primary element of the mixture to the extent that the blessing recited for it will cover the soup. [The rationale is that] even food from a species of grain that becomes soft and fit to drink like soup does not require the blessing Borei minei mezonos (as explained in ch. 1, law 9). If, however, food was cooked or steeped in soup and flavored the soup, [all the halachic authorities agree that the soup] is considered secondary to the food, and is considered like the food [with regard to its blessing]. According to the second opinion [in law 12], the rationale is that the soup was cooked primarily for the sake of the food. According to the first opinion [in law 12, the rationale is that] the 12/20/2020, 1:22 PM

Seder Birkas HaNehenin: Chapter 7 – [The Details Concerning the Bless...

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ordinary way of eating this food is to either eat it together with the soup or to eat it with bread, as explained.45 ‫ ֲאָבל ִאם ל ֹא ִנְשָׁרה בּוֹ ֶאָלּא ֶשֵׁﬠ ְרָבן ְלָאְכָלם‬,‫יט ְוָכל ֶזה ְבָּמָרק ֶשׁ ִנְּתַבֵּשּׁל בּוֹ ַהַמֲּאָכל אוֹ ֶשׁ ִנְּשָׁרה בּוֹ ַﬠד ֶשָׁנַּתן בּוֹ ַטַﬠם‬ ‫קלט‬.‫ וָּבא ִלְשׁתּוֹתוֹ ִבְּפֵני ַﬠְצמוֹ – ָצ ִרי ְלָבֵר ָﬠָליו ִבְּפֵני ַﬠְצמוֹ‬,‫ַיַחד‬ ‫קמא‬.‫קמ ִמְפֵּני ֶשׁהוּא ָטֵפל ַלַמֲּאָכל ְו ִנְפָטר ְבִּב ְרָכתוֹ‬,‫ ֲאִפלּוּ הוּא ַי ִין‬,‫ְוִאם ָבּא ְלָאְכָלן ְבַּיַחד – ֵאין ָצ ִרי ְלָבֵר ָﬠָליו ְכּלוּם‬ ‫קמד‬.‫ ְוַהַמֲּאָכל הוּא ָלֵתת בּוֹ ַטַﬠםקמג – ַהָמָּרק ִﬠָקּר‬,‫ְוִאם ִﬠַקּר ַכָּוָּנתוֹקמב ַﬠל ַהָמָּרק‬ ‫קמה ְתִּחָלּה ַﬠל ַהַמֲּאָכלקמו ְוי ֹאַכל ִמֶמּנּוּ‬,‫ ֶאָלּא ְמָבֵר ַﬠל ְשֵׁניֶהם‬,‫ְוִאם ַכָּוָּנתוֹ ַﬠל ְשֵׁניֶהם – ֵאין הוְֹלִכים בּוֹ ַאַחר ָהֹרב‬ ‫קמז‬.‫ ְוַאַחר ָכּ "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ" ַﬠל ַהָמָּרק‬,‫ְמַﬠט‬ ‫קמח ְלִפי ֶשַׁאף ִמין ָדָּגן ַﬠְצמוֹ ֶשַׁנֲּﬠֶשׂה ַר‬,‫ַוֲאִפלּוּ ִאם ַהַמֲּאָכל הוּא ִמין ָדָּגן – ֵאינוֹ ֶנְחָשׁב ִﬠָקּר ִלְפֹטר ַהָמָּרק ְבִּב ְרָכתוֹ‬ (‫ ְוָראוּי ִלְשִׁתָיּה ְכָּמָרק – ֵאין ְמָב ְרִכין ָﬠָליו "בּוֵֹרא ִמיֵני ְמזוֹנוֹת"קמט )ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבֶּפֶרק א'קנ‬. ‫קנא וְּכֹאֶכל הוּא‬,‫ ֶשֲׁהֵרי הוּא ָבֵּטל ְלַגֵבּי ַהַמֲּאָכל‬,‫ַמה ֶשֵּׁאין ֵכּן ְבָּמָרק ֶשׁ ִנְּתַבֵּשּׁל בּוֹ ַהַמֲּאָכל אוֹ ִנְשָׁרה בּוֹ ְוָנַתן בּוֹ ַטַﬠם‬ ‫ אוֹ ִמְפֵּני ֶשֶׁדֶּר ַהַמֲּאָכל ֶלֱאֹכל ַהָמָּרק ִﬠמּוֹ‬,‫ הוִֹאיל ְוִﬠָקּרוֹ ִבְּשִׁביל ַהַמֲּאָכל ְכּמוֹ ֶשׁ ִנְּתָבֵּארקנב ִלְסָבָרא ָהַאֲחרוָֹנה‬,‫ָחשׁוּב‬ ‫קנד‬.‫אוֹ ִﬠם ַהַפּתקנג ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ַלְסָּבָרא ָה ִראשׁוָֹנה‬ 20 The difference of opinion [mentioned in law 12] is relevant only when produce was cooked in the soup by itself, without meat. If, however, meat was placed in the pot, one should recite the blessing Shehakol nih’yah bidvaro if one drinks the soup by itself. This even applies to vegetable soup, because the meat’s flavor in the soup is considered more important than the flavor of the vegetables or fruit. [A different law applies to] a soup that includes cooked food from species of grain for which the appropriate blessing is Borei minei mezonos. The grain’s flavor in the soup is considered more important than that of the meat. The rationale is that foods from grain are more important than all other types of food, (as explained above46).47 – ‫ ֲאָבל ִאם ָנַתן ָבָּשׂר ַבְּקֵּדָרה‬,‫כ ַוֲאִפלּוּ ְבָּמָרק ֶשׁ ִנְּתַבֵּשּׁל בּוֹ ל ֹא ֶנְחְלקוּקנה ֶאָלּא ְכֶּשׁ ִנְּתַבֵּשּׁל בּוֹ ַהְפּ ִרי ְלַבד ְבּל ֹא ָבָּשׂר‬ ‫ ִכּי ַטַﬠם‬,‫קנו ֲאִפלּוּ ְבָּמָרק ֶשׁל ְיָרקוֹת‬,‫ֵאין ְלָבֵר ַﬠל ַהָמָּרק ֶאָלּא "ֶשַׁהֹכּל ִנְהָיה ִבּ ְדָברוֹ" ִאם ָבּא ִלְשׁתּוֹתוֹ ִבְּפֵני ַﬠְצמוֹ‬ ‫קנז‬.‫ַהָבָּשׂר ֶשַׁבָּמָּרק ָחשׁוּב ִﬠָקּר יוֵֹתר ִמַטַּﬠם ַה ְיָרקוֹת אוֹ ַהְפּ ִרי‬ ‫ֲאָבל ָמָרק ֶשׁל ַתְּבִשׁיל ִמִמּין ָדָּגן ֶשְׁמָּב ְרִכין ָﬠָליו "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" – ֲהֵרי ַטַﬠם ַהָדָּגן ֶשַׁבָּמָּרק ָחשׁוּב ִﬠָקּר יוֵֹתר‬ (‫ ֶשִׁמּין ָדָּגן ָחשׁוּב ִמָכּל ַהִמּי ִניםקנח )ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלֵﬠילקנט‬,‫ִמַטַּﬠם ַהָבָּשׂר‬. 21 According to the first opinion [mentioned in law 12], when vegetables are cooked in vinegar, borscht,48 or any other liquid other than water, the blessing for the vegetables should not be recited over the soup. [The rationale is that] the broth in which the vegetables are cooked is considered like the vegetables themselves [with regard to the blessing recited over it] only because the vegetables are cooked in the water until they flavor the water. [It is only then that one] partakes of [it together with the vegetables]. Since the vinegar or the other liquid has its own flavor, that flavor is of primary importance. [Our Sages] ruled that [the blessing recited] over the vegetables [should also be recited over] the soup only when [the vegetables were cooked] in water which does not add any flavor [or] satisfaction except to a person who is thirsty.49 According to the second opinion [mentioned in law 12], if one is primarily cooking for the sake of the vegetables, even if the liquid in which they are cooked has a flavor of its own, the soup is considered secondary to the vegetables and is

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considered as [the vegetables themselves] once they impart their flavor to the liquid.50 ‫ חוּץ ִמַמִּיםקסא – ֵאין ְמָב ְרִכין ַﬠל‬,‫כא ִויָרקוֹת ֶשׁ ִנְּתַבְּשּׁלוּ ְבֹּחֶמץ אוֹ ְבַּמְשֶׁקה ֶשׁקּוֹ ִרין בארש"טקס אוֹ ְבַּמְשֶׁקה ַאֵחר‬ ‫קסג ֶשֵׁאין ֵמי ְיָרקוֹת ֲחשׁוִּבים ְכּמוָֹתם ֶאָלּא ִמְפֵּני ֶשְׁמַּבְשִּׁלים ָבֶּהם ַﬠד‬,‫ַהָמָּרקקסב ִבּ ְרַכּת ַה ְיָרקוֹת ְלִפי ְסָבָרא ִראשׁוָֹנה‬ .‫ וֵּמַאַחר ֶשֵׁיּשׁ ְלַהֹחֶמץ אוֹ ְשָׁאר ַמְשֶׁקה עוֹד ַטַﬠם ֶשׁל ַﬠְצמוֹ – ֲהֵרי ַטַﬠם ֶזה ִﬠָקּר‬,‫ֶשׁ ִיְּתּנוּ ַטַﬠם ָבֶּהם ְוי ֹאְכלוּם ַגּם ֵכּן‬ ‫קסה‬.‫ ֶשֵׁאין ָלֶהם ַטַﬠם ֲהָנָאה ֶשׁל ַﬠְצָמןקסד ֶאָלּא ְלִמי ֶשׁהוּא ָצֵמא‬,‫ְול ֹא ָאְמרוּ ֶשְׁמַּרק ַה ְיָרקוֹת ְכּמוָֹתם ֶאָלּא ְבַּמ ִים‬ ‫ֲאָבל ַלְסָּבָרא ָהַאֲחרוָֹנה ִאם ִﬠַקּר ַהִבּשּׁוּל ִבְּשִׁביל ַה ְיָרקוֹת – ֲהֵרי ַהָמָּרק ָבֵּטל ֶאְצָלם ְוֶנְחָשׁב ְכּמוָֹתם ְכֶּשָׁנְּתנוּ בּוֹ ַטַﬠם‬ ‫קסו‬.‫ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ָלֶהם עוֹד ַטַﬠם ֶשָׁלֶּהם‬ 22 If dates were crushed by hand, pitted, and made into a dough-like mass, the blessing recited over them does not change, even though this is not the ordinary manner [in which they are eaten]. The blessing Borei pri haetz should be recited over [this mass] because [the dates’] appearance has not changed entirely. [The same law] applies to other fruits that underwent similar processes. ([The above laws] do not resemble those applying to wheat flour that was ground in a mill. In that instance, even if the flour was not ground very finely, it still retains the grain’s flavor, and, to a certain extent, it is fit to be eaten raw, one should not recite the blessing appropriate for wheat — Borei pri haadamah — over it. Rather [one recites] the blessing Shehakol nih’yah bidvaro.51 (The same [laws apply] to kitniyos, even those that are cooked), (which are called grupin shel melech, buckwheat groats). [The rationale is that] the wheat’s appearance changed entirely when it was ground, even though it was not ground as finely as ordinary flour. In contrast, even when dates and the like are crushed, they still retain the appearance of fruit. However, the blessing Shehakol nih’yah bidvaro should be recited over a nut that was crushed so thoroughly that its identity and appearance is no longer recognizable, or sesame seeds that were milled thoroughly, because this is not the usual manner [in which they are eaten]. [A different law applies] when this is the way [a type of produce] is ordinarily eaten. For example, when ginger [root] or spices are crushed and mixed with sugar or marinated in honey, the blessing recited over them does not change. Similarly, the appropriate blessing52 should be recited over roses and other types of produce which [are prepared to be] eaten by cutting them finely and frying them. [This ruling applies] even if they are thoroughly crushed to the extent that their appearance is not recognizable at all, because this is the manner in which they are eaten.53 ‫ ַאף ַﬠל ִפּי‬,‫קסח ְוֵכן ָכּל ַכּיּוֵֹצא ָבֶּהם ִמְשָּׁאר ֵפּרוֹת‬,‫כב ְתָּמ ִריםקסז ֶשְׁמָּﬠָכם ַבָּיּד ְוהוִֹציא ַגּ ְרִﬠיֵניֶהם ְוָﬠָשׂה ֵמֶהם ִﬠָסּה‬ ‫קסט‬.‫ הוִֹאיל ְול ֹא ִנְשַׁתָּנּה ָתֳּאָרם ְלַגְמֵרי‬,"‫ וְּמָבֵר ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬,‫ֶשֵׁאין ַדּ ְרָכּם ְבָּכ – ל ֹא ִנְשַׁתֵּנּית ִבּ ְרָכָתם‬ ‫ ֶשַׁאף ֶשׁלּ ֹא ִנְטֲחנוּ ַדּק ַדּק ְכֶּקַמח ָגּמוּר ֶאָלּא ֵישׁ ָבֶּהן ַטַﬠם ִחִטּים וּ ְראוּ ִיין ַלֲאִכיָלה‬,‫ְוֵאיָנן דּוִֹמין ְלִחִטּים ֶשִׁנְּטֲחנוּ ְבֵּרַח ִים‬ ‫ְקָצת ַח ִיּין – ַאף ַﬠל ִפּי ֵכן ֵאין ְמָב ְרִכין ֲﬠֵליֶהן "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" ֶאָלּא "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ"קע ) ְוֵכן ַכּיּוֵֹצא ָבֶּהן‬ ‫ ַאף ַﬠל‬,‫ ְלִפי ֶשׁ ִנְּשַׁתָּנּה ֹתַּאר ַהִחִטּים ְלַגְמֵרי ִבְּטִחיָנָתם‬,( ‫ְבֶּשׁל ִקְט ִניּוֹת ֲאִפלּוּ ְמֻבָשִּׁליםקעא( )ֶשׁקּוֹ ִרין גרויפי"ן ֶשׁל ֶמֶל‬ ‫קעב‬.‫ ַמה ֶשֵּׁאין ֵכּן ִבְּתָמ ִרים ְוַכיּוֵֹצא ָבֶּהם ֶשׁ ִנְּתַמֲﬠכוּ – ֲﬠַד ִין ֹתַּאר ְפּ ִרי ֲﬠֵליֶהם‬,‫ִפּי ֶשׁלּ ֹא ִנְטֲחנוּ ַדּק ַדּק ְכֶּקַמח ָגּמוּר‬ ‫ ְוֵכן ֻשְׁמְשִׁמיןקעה ֶשְׁטָּחָנןקעו ֵהיֵטבקעז – ְמָבֵר‬,‫ֲאָבל ֱאגוֹזקעג ֶשְׁכָּתשׁוֹ ְבּיוֵֹתרקעד ַﬠד ֶשֵׁאינוֹ ִנָכּר ְבַּמהוּתוֹ ְוָתֳארוֹ‬ ‫ ְכּגוֹן ַז ְנְגִּביל וְּבָשִׂמים ְשׁחוִּקים‬, ‫קעח ֲאָבל ָדָּבר ֶשַׁדּ ְרכּוֹ ְבָּכ‬. ‫ הוִֹאיל ְוֵאין ַדּ ְרָכּם ְבָּכ‬,"‫ֲﬠֵליֶהם "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬ ‫קעט ְוֵכן ְוָרִדיםקפ ְוַכיּוֵֹצא ָבֶּהם ִמֵפּרוֹת ֶשֶׁדֶּר‬.‫וְּמֹעָרִבים ִﬠם צוקער אוֹ ְמֻרָקִּחים ִבְּדַבשׁ – ל ֹא ִנְשַׁתֵּנּית ִבּ ְרָכָתם‬ ‫ ֲאִפלּוּ ְכּתוִּשׁים ְבּיוֵֹתרקפא ַﬠד ֶשֵׁאין ִנָכּר ָתֳּאָרם‬,‫ֲאִכיָלָתן הוּא ְלָחְתָכם ַדּק ַדּק וְּלַטְגָּנם – ְמָבֵר ֲﬠֵליֶהם ִבּ ְרָכָתם‬ 12/20/2020, 1:22 PM

Seder Birkas HaNehenin: Chapter 7 – [The Details Concerning the Bless...

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‫קפג‬.‫קפב ְלִפי ֶשַׁגּם ֶזה הוּא ֶדֶּר ֲאִכיָלָתן‬,‫ְכָּלל‬ 23 When produce was cooked or fried [to the extent] that it dissolved in the cooking process — for example, [jam made from] fried cherries (called povidla [in Yiddish]) — and its identity and appearance has changed, the blessing Shehakol nih’yah bidivaro should be recited over it since this is not the ordinary way in which it is eaten. [A different rule applies,] however, if the produce did not dissolve entirely in the cooking process, but was only crushed and squashed. Since its substance still remains and its identity and appearance is recognizable, the blessing for it does not change, even though this is not the ordinary way it is eaten.54 ‫קפד ְוִנְשַׁתָּנּה‬,(‫ ְכּגוֹן ֻגְדְגָּד ִניּוֹת ְמֻטָגִּנים )ֶשׁקּוֹ ִרין פאווידל"א‬,‫כג ְוֵכן ֵפּרוֹת ְמֻבָשִּׁלים אוֹ ְמֻטָגּ ִנים ֶשׁ ִנּמּוֹחוּ ַﬠל ְיֵדי ַהִבּשּׁוּל‬ ‫ ֲאָבל ִאם ל ֹא ִנמּוֹחוּ ְלַגְמֵרי‬."‫ הוִֹאיל ְוֵאין זוֹ ֶדֶּר ֲאִכיָלָתם – ְמָבֵר ֲﬠֵליֶהם "ֶשַׁהֹכּל ִנְהָיה ִבּ ְדָברוֹ‬,‫ַמהוָּתם ְוָתֳאָרם‬ ‫ ַאף ַﬠל ִפּי ֶשֵׁאין זוֹ‬,‫ ַרק ֶשׁ ִנְּתַרְסּקוּ ְו ִנְתַמֲﬠכוּ ַוֲﬠַדִין ַמָמָּשׁן ַקָיּם ְו ִנָכּר ַמהוָּתם ְוָתֳאָרם – ל ֹא ִנְשַׁתֵּנּית ִבּ ְרָכָתם‬,‫ְבִּבשּׁוָּלם‬ ‫קפה‬.‫ֶדֶּר ֲאִכיָלָתם‬ 24 There are authorities who [differ with the above and] maintain that the blessing recited over produce — whether raw or cooked — does not change even when the produce either dissolves entirely in the cooking process, or was crushed to the extent that its identity and appearance is no longer recognizable, even when this is not the ordinary way it is eaten, provided its [flavor] did not deteriorate. [This produce] is not comparable to wheat flour that was not ground as finely as ordinary flour, over which the blessing Shehakol nih’yah bidvaro is recited,55 although it has the flavor and substance of wheat. [The rationale for the distinction is that] the [ground] wheat can be upgraded by making bread from it. Although its form was changed from its natural state by being ground, this change did not change it into the final product, i.e., bread. Therefore, the flour is removed from the category of produce in which it had been classified before it underwent the change, and its [blessing] is downgraded [to Shehakol nih’yah bidvaro]. Fruits or vegetables, by contrast, are not used to make bread. Hence, the fact that [their appearance] changes by being crushed or dissolved through cooking does not cause them to be removed from the category of produce unless their [flavor] deteriorates through cooking, as explained (in ch. 6, [law 10]). [A different ruling applies to certain] types of kitniyos. Since bread is sometimes made from them, the change from their natural state causes them to be removed from the category of produce. [This ruling applies] even if [they underwent this change] by being ground or crushed in a mortar, as is common with millet and other similar types of kitnoyos from which porridge (called kasha migropin [in Yiddish]) is made. (Nevertheless, according to the first opinion,56 it is possible that crushing or grinding kitniyos slightly does not cause the blessing over [the kitniyos] to change. Hence, the blessing Borei pri haadamah is recited over such porridge, since this is the ordinary manner in which one partakes of [this type of food].) With regard to actual practice, after the fact, the principle, whenever there is a doubt regarding a blessing, we rule leniently, should be followed. As an initial preference, however, one should recite the blessing Shehakol nih’yah bidvaro [over this type of porridge so as] to fulfill his obligation according to all opinions.57 – ‫כד ְוֵישׁ אוְֹמ ִריםקפו ֶשֲׁאִפלּוּ ֵפּרוֹת ֶשִׁנּמּוֹחוּ ְלַגְמֵרי ַבִּבּשּׁוּל אוֹ ֶשׁ ִנְּכְתּשׁוּ ְבּיוֵֹתר ַﬠד ֶשֵׁאין ַמהוָּתם ְוָתֳאָרם ִנָכּר ְכָּלל‬ ‫קפח ְוַאף ַﬠל ִפּי ֶשֵׁאין ֶדֶּר ֲאִכיָלָתם‬,‫קפז ִאם ל ֹא ִנְשַׁתּנּוּ ִלְג ִריעוָּתא‬,‫ ֵבּין ַח ִיּין ֵבּין ְמֻבָשִּׁלים‬,‫ל ֹא ִנְשַׁתֵּנּית ִבּ ְרָכָתם‬ 12/20/2020, 1:22 PM

‫‪https://www.chabad.org/library/article_cdo/aid/4637885/jewish/Seder-Bi...‬‬

‫‪Seder Birkas HaNehenin: Chapter 7 – [The Details Concerning the Bless...‬‬

‫ְבָּכ ‪.‬קפט‬ ‫ְוֵאין דּוִֹמין ְלִחִטּים ֶשׁלּ ֹא ִנְטֲחנוּ ַדּק ַדּק ְכֶּקַמח ָגּמוּר ֶאָלּא ֵישׁ ָבֶּהם ַטַﬠם ִחִטּים וַּמָמָּשׁם ְוַאף ַﬠל ִפּי ֵכן ְמָב ְרִכים ֲﬠֵליֶהם‬ ‫"ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ"‪,‬קצ ְלִפי ֶשַׁהִחִטּים ֵישׁ ָלֶהם ִﬠלּוּי ַאֵחר ַלֲﬠשׂוֹת ֵמֶהן ַפּת‪ְ ,‬לִפיָכ ‪ֵ ,‬מַאַחר ֶשׁ ִנְּשַׁתּנּוּ ִמְבּ ִרָיָּתם ַﬠל ְיֵדי‬ ‫ְטִחיָנה ְול ֹא ִהִגּיעוּ ְבִּשׁנּוּי ֶזה ְלַמֲﬠָלָתם ָהַאֲחרוָֹנה ֶשִׁהיא ַמֲﬠַלת ַהַפּת – ֲהֵרי ִשׁנּוָּים ֶזה מוִֹציָאן וּמוֹ ִריָדן ִמתּוַֹרת ְפּ ִרי‬ ‫ֶשָׁה ְיָתה ֲﬠֵליֶהם ֹקֶדם ֶשׁ ִנְּשַׁתּנּוּ‪,‬קצא ֲאָבל ֵפּרוֹת ֶשֵׁאין עוִֹשׂין ֵמֶהם ַפּת – ֵאין ִשׁנּוָּים ֶזה ֶשַׁﬠל ְיֵדי ְכִּתיָשׁה אוֹ ִמחוּי‬ ‫‪ַ.‬הִבּשּׁוּל מוִֹציָאם ִמתּוַֹרת ְפּ ִרי‪ֶ ,‬אָלּא ִאם ֵכּן ִנְשַׁתּנּוּ ִלְג ִריעוָּתא ְבַּטְﬠָמם ַﬠל ְיֵדי ִבּשּׁוּל ְכּמוֹ ֶשׁ ִנְּתָבֵּאר )ְבֶּפֶרק ו'קצב(‬ ‫ֲאָבל ִמיֵני ִקְטִניּוֹת‪ ,‬הוִֹאיל ְוֶדֶר ַלֲﬠשׂוֹת ֵמֶהן ַפּת ִלְפָﬠִמים – ֲהֵרי ִשׁנּוָּים ִמְבּ ִרָיָּתם ִבְּטִחיָנָתם מוִֹציָאם ִמתּוַֹרת ְפּ ִרי‪,‬קצג‬ ‫ַוֲאִפלּוּ ַﬠל ְיֵדי ְקָצת ְטִחיָנה אוֹ ְכִּתיָשׁה ְבַּמְכֶתֶּשׁת‪ַ ,‬כָּנּהוּג ְבֹּדַחן ְוַכיּוֵֹצא בּוֹ ִמִמּיֵני ִקְט ִניּוֹת ֶשׁעוִֹשׂין ֵמֶהם ַדּ ְיָסא )ֶשׁקּוֹ ִרין‬ ‫קאש"ע מגרופי"ן(‪.‬קצד‬ ‫ֲאָבל ַלְסָּבָרא ָה ִראשׁוָֹנהקצה ֶאְפָשׁר ֶשִׁבְּכִתיָשׁה אוֹ ְטִחיָנה מוֶּﬠֶטת ל ֹא ִנְשַׁתֵּנּית ִבּ ְרָכָתם‪ְ ,‬וֵישׁ ְלָבֵר ַﬠל ַדּ ְיָסא זוֹ "בּוֵֹרא(‬ ‫‪ְ).‬פּ ִרי ָהֲאָדָמה"‪ֵ ,‬מַאַחר ֶשׁזּוֹ ִהיא ֶדֶּר ֲאִכיָלָתהּקצו‬ ‫וְּלִﬠְנַין ֲהָלָכה‪ְ ,‬סֵפק ְבָּרכוֹת ְלָהֵקל ְבִּדיֲﬠַבד‪.‬קצז ֲאָבל ְלַכְתִּחָלּה ְמָבֵר "ֶשַׁהֹכּל" ָלֵצאת ְלִדְבֵרי ַהֹכּל‪.‬קצח‬

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Seder Birkas HaNehenin: Chapter 8 – [The Laws Pertaining to the Min...

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Seder Birkas HaNehenin: Chapter 8 – [The Laws Pertaining to the Minimum Measure of Food that Requires a Blessing to be Recited After Eating It] - The Order of Blessings for the Satisfaction that One Receives By Rabbi Schneur Zalman of Liadi

CHAPTER 8 [The Laws Pertaining to the Minimum Measure of Food that Requires a Blessing to be Recited After Eating It] (1–11) [‫פרק ח ]ִדּיֵני ִשׁעוּר ְבָּרָכה ַאֲחרוָֹנה וּבוֹ י"א ֲהָלכוֹת‬ 1 One is required to recite a blessing after partaking of food or drink(berachah acharonah) only when he partakes of a minimum measure. For such a blessing is not recited after eating or drinking unless one partakes of an amount of food fit to be described as “eating” rather than “tasting,” or one drinks an amount fit to be described as “drinking.” [Partaking of] less than an olive-sized portion1 is never considered “eating,” and [imbibing] less than a reviis halog (a fourth of a log)2 — [the volume of] one-anda-half eggs with their shells — is never considered “drinking.” Even if one drank a sharp, strong beverage of which people ordinarily drink [only] a small amount, e.g., [some] alcoholic beverages, the satisfaction he receives from drinking [this small amount] is not [considered] significant enough [to warrant a blessing] unless [he drank the measure] for partaking of all beverages, i.e., a reviis. There are authorities who are in doubt whether a blessing should be recited after partaking of an olive-sized portion of wine.3 [Hence,] it is desirable to be careful to drink either less than an olive-sized portion or [at least] a reviis. After the fact, however, if one already drank an olive-sized portion [of wine] and does not have [enough to drink] a reviis, there is no need to recite a berachah acharonah afterwards. ‫ ֶשֵׁאין ְמָב ְרִכין אוָֹתהּ ֶאָלּא ִאם ֵכּן ָאַכל‬,‫א א ב ג ְבָּרָכה ַאֲחרוָֹנה ֵבּין ֶשׁל ֳאָכִליןד ֵבּין ֶשׁל ַמְשִׁקיןה – ְצ ִריִכים ִשׁעוּר‬ ‫ו‬,‫ ְוֵאין ֲאִכיָלה ְפּחוָּתה ִמַכַּזּ ִית‬.‫ אוֹ ָשָׁתה ַכִּשּׁעוּר ָהָראוּי ִלְהיוֹת ְשִׁתָיּה‬,‫ַכִּשּׁעוּר ָהָראוּי ִלְהיוֹת ִנְקָרא ֲאִכיָלה ְול ֹא ְטִﬠיָמה‬ ‫ט‬.‫ז ֶשׁהוּא ֵבּיָצה וֶּמֱחָצהח ִבְּקִלָפָּתהּ‬,‫ְוֵאין ְשִׁתָיּה ְפּחוָּתה ֵמ ְרִביִﬠית ַה ג‬ ‫ַוֲאִפלּוּ שׁוֶֹתה ַמְשֶׁקה ָח ִריף ְוָחָזק ֶשֶׁדֶּר ָכּל ָאָדם ִלְשׁתּוֹת ִמֶמּנּוּ ְמַﬠט ְכּמוֹ ֵיין ָשָׂרף – ֵאין ֲהָנַאת ְשִׁתָיּתוֹ ֲחשׁוָּבה ִאם ֵאין‬ ‫י‬.‫ָבּהּ ִשׁעוּר ְשִׁתַיּת ָכּל ַהַמְּשִׁקים ֶשׁהוּא ְרִביִﬠית‬ ‫יג ְוטוֹב ִלָזֵּהר ֶשׁלּ ֹא ִלְשׁתּוֹת ֶאָלּא ָפּחוֹת‬.‫ְוֵישׁ ִמְסַתְּפִּקיםיא ִבְּבָרָכה ַאֲחרוָֹנה ֶשׁל ַי ִיןיב ִאם ְמָב ְרִכים אוָֹתהּ ַﬠל ַכַּזּ ִית‬ ‫טו‬.‫יד ֲאָבל ְבִּדיֲﬠַבד ֶשְׁכָּבר ָשָׁתה ַכַּזּ ִית ְוֵאין לוֹ ְכֵּדי ְרִביִﬠית – ֵאין ָצ ִרי ְלָבֵר ַאֲחָריו‬.‫ִמַכַּזּ ִית אוֹ ְרִביִﬠית‬ 2 [The following rules apply] if one ate the equivalent of half an olive-sized portion, paused some, and then ate the equivalent of another half of an olive-sized portion. If more time than is needed to eat a p’ras4(which is half a loaf of bread that 12/20/2020, 1:24 PM

Seder Birkas HaNehenin: Chapter 8 – [The Laws Pertaining to the Min...

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comprises the volume of six egg-sized portions)5 elapsed between the beginning of the first time he ate and the end of the second time he ate, the two times he ate are not combined with each other. [Thus, he is not required to recite a blessing after eating. This ruling also applies] even if one did not interrupt his eating at all, but took this amount of time from when he began eating an olive-sized portion until he concluded. As long as one did not wait this amount of time, the two times he ate are considered as one [regarding the recitation of a blessing after eating. This ruling applies] even when the second time he ate is considered a second meal with regard to the recitation of a blessing before eating, e.g., he changed the place [where he ate] in the interim.6 The half loaf [mentioned with regard to this amount of time] refers to bread made from wheat, which can be eaten quickly, and is eaten while reclining, with accompanying foods, without diverting one’s attention, and is actually eaten quickly.7 ‫ ִאם ֵישׁ ִמְתִּחַלּת ֲאִכיָלה ִראשׁוָֹנה ַﬠד סוֹף ֲאִכיָלה ַאֲחרוָֹנה יוֵֹתר‬,‫ב ָאַכל ַכֲּחִצי ַז ִית ְוָשָׁהה ְמַﬠט ְוָחַזר ְוָאַכל ַכֲּחִצי ַז ִית‬ ‫יז ַוֲאִפלּוּ ל ֹא ִהְפִסיק ְכָּלל‬.‫ִמְכֵּדי ֲאִכיַלת ְפָּרס )ֶשׁהוּא ַכֲּחִצי ִכַּכּר ֶשׁל ִשָׁשּׁה ֵבּיִציםטז( – ֵאיָנן ִמְצָט ְרִפין ֶזה ִﬠם ֶזה‬ ‫יח‬.‫ ֶאָלּא ָשָׁהה ָכּל ָכּ ִמְתִּחַלּת ֲאִכיַלת ַהַכַּזּ ִית ַﬠד סוֹפוֹ‬,‫ַבֲּאִכיָלתוֹ‬ ‫ ֲאִפלּוּ ִאם הוּא ְבִּﬠְנָין ֶשַׁהְשִּׁנָיּה‬,‫ְוָכל ֶשׁלּ ֹא ָשָׁהה יוֵֹתר ִמְכֵּדי ֲאִכיַלת ְפָּרס – ִמְצָט ְרפוֹת ְשֵׁתּי ֲאִכילוֹת ְלֵהָחֵשׁב ְכַּאַחת‬ ‫יט‬.‫ ְכּגוֹן ֶשִׁשָּׁנּה ְמקוֹמוֹ ֵבּיְנַת ִים‬,‫ֶנְחֶשֶׁבת ִכְּסעוָּדה ַאֶחֶרת ְלִﬠְנַין ְבָּרָכה ִראשׁוָֹנה‬ ‫כג ְואוְֹכלוֹ‬,‫כב ְוֵאינוֹ פּוֶֹנה ָאֶנה ָוָאָנה‬,‫כא וֵּמֵסב ְואוְֹכלוֹ ְבִּלְפָתּן‬,‫ַוֲחִצי ִכָּכּר ֶזה ְמַשֲׁﬠ ִרים ְבַּפת ִחִטּיםכ ֶשֶׁנֱּאֶכֶלת ַמֵהר‬ ‫כד‬.‫ַמֵהר‬ 3 Based on the above, [an interesting halachic predicament can arise when] flour from one of the five species of grain was mixed with flour made from various kinds of kitniyos and bread was baked from [the mixture]. The blessing HaMotzi is recited over the bread, since the grain is considered the primary element, even if only a small amount [of grain-flour is used in the bread], as explained (in ch. 3, [law 6]). Nevertheless, one should not recite Grace after partaking of such bread, unless there is an olive-sized portion of flour made from grain within half a loaf of the bread made from this mixture [of flour. Only] in such a situation is one required to recite Grace after eating an olive-sized portion. [However,] other authorities maintain that one is not required to recite Grace unless he eats the half-loaf portion in its entirety.8 Weight should be given to their words, [since] we rule leniently when questions arise regarding [whether or not] to recite blessings. ‫ ַאף ַﬠל ִפּי ֶשְׁמָּבֵר ָﬠָליו‬,‫ ֶקַמח ֶשׁל ֶאָחד ֵמֲחֵמֶשׁת ִמיֵני ָדָּגן ֶשֵׁﬠֵרב ִﬠם ֶקַמח ֶשׁל ִמיֵני ִקְט ִניּוֹת ְוָﬠָשׂה ִמֶמּנּוּ ַפּת‬, ‫ג ְלִפיָכ‬ ‫ ִמָכּל ָמקוֹם ֵאינוֹ ְמָבֵר ְלַאֲחָריו ִבּ ְרַכּת‬,(‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר )ְבֶּפֶרק ג'כו‬,‫כה ֶשַׁהָדָּגן ִﬠָקּר ֲאִפלּוּ ִאם הוּא מוָּﬠט‬,"‫"ַהמּוִֹציא‬ ‫כז ְוָאז ָצ ִרי ְלָבֵר ִבּ ְרַכּת ַהָמּזוֹן ַﬠל ַכַּזּ ִית‬,‫ ֶאָלּא ִאם ֵכּן ֵישׁ ְבֶּקַמח ַהָדָּגן ַכַּזּ ִית ִבְּכֵדי ֲאִכיַלת ְפָּרס ֵמַהַתֲּﬠרוֹבוֹת‬,‫ַהָמּזוֹן‬ ‫כח‬.‫ֵמַהַתֲּﬠרוֹבוֹת‬ ‫לא‬.‫ל ְוֵישׁ ָלֹחשׁ ְלִדְבֵריֶהם ְלָהֵקל ִבְּסֵפק ְבָּרכוֹת‬.‫ְוֵישׁ אוְֹמ ִריםכט ֶשֵׁאינוֹ ְמָבֵר ִבּ ְרַכּת ַהָמּזוֹן ַﬠד ֶשׁיּ ֹאַכל ָכּל ַהְפָּרס‬ 4 If, however, the mixture of grain-flour made is less than this proportion, one should recite the blessing HaMotzi [before partaking of the bread], but should not recite Grace [afterwards], even if he ate a great deal. Instead, he should recite the one blessing that encapsulates three (Al hamichyah), even if he only ate an olive-

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sized portion. [The rationale is that] the flavor of [wheat] bread pervades the entire [loaf] even though it contains only the slightest substance of bread. There are authorities who maintain that there is an unresolved question regarding [the blessing to recite after partaking of such bread]. Therefore, it is proper to avoid eating this kind of bread except within a meal. ‫ ְוֵאינוֹ ְמָבֵר ִבּ ְרַכּת ַהָמּזוֹןלג ֲאִפלּוּ ָאַכל‬,"‫ד ֲאָבל ִאם ַתֲּﬠרוֹבוֹת ֶקַמח ַהָדָּגן הוּא ָפּחוֹת ִמִשּׁעוּר ֶזהלב – ְמָבֵר "ַהמּוִֹציא‬ ‫לו ַאף ֶשֵׁאין בּוֹ ַמָמּשׁוּת ַהַפּת‬,‫ ֵכּיָון ֶשֵׁיּשׁ ַטַﬠם ַפּת ְבֻּכָלּן‬,‫לד ֲאָבל ְמָבֵר "ֵמֵﬠין ג'"לה ֲאִפלּוּ ל ֹא ָאַכל ֶאָלּא ַכַּזּ ִית‬,‫ַה ְרֵבּה‬ ‫לז‬.‫ֶאָלּא ָכּל ֶשׁהוּא‬ ‫לט‬.‫לח ְוָלֵכן ָנכוֹן ִלְמ ֹנַﬠ ֶשׁלּ ֹא ֶלֱאֹכל ִמַפּת זוֹ ִכּי ִאם תּוֹ ַהְסּעוָּדה‬.‫ְוֵישׁ ִמְסַתְּפִּקים ָבֶּזה‬ 5 When bread was made from wheat flour mixed with rice9 flour, Grace should be recited [after partaking of it]. When a cooked dish is made from such flour, the one blessing that encompasses three (Al hamichyah) should be recited [after partaking of it. This ruling applies] even if the bread does not contain an olive-sized portion of wheat flour within a quantity sufficient to yield a half a loaf, provided it has the taste of grain. [The rationale is that] the wheat flavors all of the rice. ‫מא אוֹ "ֵמֵﬠין ָשׁ שׁ" ִאם ָﬠָשׂה‬,‫ה ֶקַמח ִחִטּים ֶשֵׁﬠ ְרבוֹ ִﬠם ֶקַמח ֹאֶרזמ – ְמָבֵר ַאֲחָריו ִבּ ְרַכּת ַהָמּזוֹן ִאם ָﬠָשׂה ִמֶמּנּוּ ַפּת‬ ‫מג ְלִפי ֶשַׁהִחִטּים גּוֹ ְר ִרים ֶאת ָהֹאֶרז‬,‫ ֲאִפלּוּ ֵאין בּוֹ ַכַּזּ ִית ִבְּכֵדי ֲאִכיַלת ְפָּרסמב ָכּל ֶשֵׁיּשׁ בּוֹ ַטַﬠם ָדָּגן‬,‫ִמֶמּנּוּ ַתְּבִשׁיל‬ ‫מד‬.‫ִלְהיוֹת ְבֻּכלּוֹ ַטַﬠם ִחִטּים‬ 6 [There as a difference of opinion among the Rabbis concerning] the measure [of time in which liquids must be] drunk for [separate drinks to be] combined [to require a blessing to be recited]. Some authorities maintain that [this measure] is the time it takes to drink a reviis. [Thus,] should one drink the equivalent [amount] of half a reviis hastily, [far quicker] than most people would drink it, wait a bit, and then drink another [half reviis, all] within less time than it would take most people to drink a reviis, thenhis two drinks are combined.[In other words, if less time] elapsed between the beginning of the time he first drank and the end of the second time he drank [than it takes most people to drink a reviis], his drinks can be considered as one drink [and he can recite a blessing after the second drink. However, if it took] longer than that, [the two drinks] are not combined. (The same laws apply if he did not make an interruption between drinking, but drank very slowly to the extent [that it took him longer to drink a reviis than it takes most people].) Other authorities [differ and] maintain that the measure of time for drinking a reviis is the amount of time it takes to eat half a loaf of bread, the same measure that applies regarding eating. Fundamentally, [the Halachah] follows this [approach]. Accordingly, a person should recite a blessing after drinking hot coffee or tea, even though he drinks it slowly, provided he does not take longer than the time it takes to eat half a loaf of bread (k’dei achilas p’ras) to drink [a reviis of] it. ‫מו ְוִאם ָשָׁתה ַכֲּחִצי ְרִביִﬠית ְבִּחָפּזוֹן ֶשׁלּ ֹא‬,‫ו ִשׁעוּר ֵצרוּף ְשִׁתָיּה – ֵישׁ אוְֹמ ִריםמה ֶשׁהוּא ִבְּכֵדי ִשׁעוּר ְשִׁתַיּת ְרִביִﬠית‬ ‫ ִאם ֵישׁ ִמְתִּחַלּת ְשִׁתָיּה ִראשׁוָֹנה ַﬠד סוֹף ְשִׁתָיּה ַאֲחרוָֹנה ְכֵּדי‬,‫ְכֶּדֶר ְשִׁתַיּת ֹרב ְבֵּני ָאָדםמז ְוָשָׁהה ְמַﬠט ְוָחַזר ְוָשָׁתה‬ ‫ יוֵֹתר ִמֵכּן – ֵאין ִמְצָט ְרִפין ֶזה ִﬠם ֶזה ) ְוהוּא ַה ִדּין ִאם ל ֹא‬,‫ְשִׁתַיּת ְרִביִﬠית ֶשׁל ְשָׁאר ָכּל ָאָדם – ִמְצָט ְרִפין ֶזה ִﬠם ֶזה‬ (‫ִהְפִסיק ֵבּיְנַת ִים ֶאָלּא ֶשָׁשָּׁהה ִבְּשִׁתָיּתוֹ ָכּל ָכּ מח‬. ‫ ֵישׁ ְלָבֵר‬, ‫נ ְלִפיָכ‬.‫ ְוֵכן ִﬠָקּר‬.‫ ְכּמוֹ ֵצרוּף ֲאִכיָלה‬,‫ְוֵישׁ אוְֹמ ִריםמט ֶשִׁשּׁעוּר ֵצרוּף ַהְשִּׁתַיּת ְרִביִﬠית ִבְּכֵדי ֲאִכיַלת ְפָּרס‬ ‫ ִאם ל ֹא ָשָׁהה יוֵֹתר ִמְכֵּדי ֲאִכיַלת ְפָּרס‬,‫ְבָּרָכה ַאֲחרוָֹנה ַﬠל קאוו"י ְוֵטיי"א ַחִמּין ַאף ַﬠל ִפּי ֶשׁשּׁוֵֹתהוּ ְמַﬠט ְמַﬠט‬.

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7 All foods are combined with each other to reach the measure of an olive-sized portion. [In such an instance,] the blessing recited after eating is the one appropriate for [the food of] the lesser status. For example, if one ate half an olivesized portion of one of the seven species [of produce for which Eretz Yisrael is praised] and half an olive-sized portion of a food for which the blessing Borei nefashos rabbos is recited, he should recite the blessing Borei nefashos rabbos after partaking of them. [Similarly,] if one ate half an olive-sized portion of bread and half an olive-sized portion of one of the seven species [of produce for which Eretz Yisrael is praised], one should recite the one blessing that encapsulates three after eating.10 All beverages are combined with each other to reach the measure of a reviis. In contrast, foods and beverages are not combined with each other, neither to reach the measure of an olive-sized portion, nor that of a reviis. ‫ ְכּגוֹן ָאַכל ַכֲּחִצי ַז ִית ִמז' ַהִמּי ִנים‬,‫ וְּמָבֵר ְלַאֲחֵריֶהם ְכִּב ְרַכּת ַהַקּל ֶשָׁבֶּהן‬,‫ז ָכּל ָהֳאָכִלין ִמְצָט ְרִפין ֶזה ִﬠם ֶזה ְלַכַז ִית‬ ‫נא ְוִאם‬."‫ְוַכֲחִצי ַז ִית ִמָדָּבר ֶשִׁבּ ְרָכתוֹ ָהַאֲחרוָֹנה הוּא "בּוֵֹרא ְנָפשׁוֹת ַרבּוֹת" – ְמָבֵר ַאֲחֵריֶהם "בּוֵֹרא ְנָפשׁוֹת ַרבּוֹת‬ ‫נד‬."‫ָאַכל ַכֲּחִצי ַז ִית ַפּתנב ְוַכֲחִצי ַז ִית ִמִשְּׁבַﬠת ַהִמּי ִניםנג – ְמָבֵר ְלַאֲחֵריֶהם "ֵמֵﬠין ָשׁ שׁ‬ ‫ ְול ֹא‬,‫נו ל ֹא ְלַכַזּ ִית‬,‫נה ֲאָבל ֳאָכִלין וַּמְשִׁקין ֵאיָנן ִמְצָט ְרִפים ֶזה ִﬠם ֶזה‬.‫ְוָכל ַהַמְּשִׁקין ִמְצָט ְרִפין ֶזה ִﬠם ֶזה ִל ְרִביִﬠית‬ ‫נז‬.‫ִל ְרִביִﬠית‬ 8 The sauce in which a food was cooked is not combined with it [to reach the measure of an olive-sized portion. The rationale is that] it is considered a liquid in all respects. Similarly, food that has dissolved to the extent that it can be drunk is removed from the halachic category of food. So too, a liquid that has congealed to the extent that it can be eaten is removed from the halachic category of a liquid, even if it is [sufficiently] moist to impart moisture [to something else that touches it].11 ‫נח ְוֵכן ֹאֶכל ֶשִׁנּמּוַֹח ָכּל ָכּ ַﬠד ֶשָׁראוּי‬.‫ ִכּי ַמְשֶׁקה ָגּמוּר הוּא ְלָכל ָדָּבר‬,‫ח ֹרֶטב ֶשׁ ִנְּתַבֵּשּׁל בּוֹ ֹאֶכל – ֵאינוֹ ִמְצָטֵרף ִﬠמּוֹ‬ ‫ ֲאִפלּוּ ֵישׁ בּוֹ טוֵֹפַח ַﬠל‬,‫ ְוֵכן ַמְשֶׁקה ֶשׁ ִנְּקַרשׁ ַﬠד ֶשָׁראוּי ַלֲאִכיָלה – ָיָצא ִמתּוַֹרת ַמְשֶׁקה‬.‫ַלְשִּׁתָיּה – ָיָצא ִמתּוַֹרת ֹאֶכל‬ ‫נט‬.‫ְמָנת ְלַהְטִפּיַח‬ 9 Some authorities raise a question, [presenting the hypothesis that] any entity that is [a beriah, i.e.,] an entity [that is intact] in the form that it was created, e.g., one grape or even one kernel of kitniyos, possibly warrants having a blessing recited after [one] partakes of it.12 Therefore, it is appropriate to be careful not to partake of less than an olive-sized portion of a beriah.13 [Produce] is considered a beriah only when it is eaten in its natural state [in its entirety]. If, by contrast, one discarded the pit of a fruit whose pits are ordinarily eaten, or if a small part of the body of the fruit is missing and thus, he did not eat it in its entirety, he has not eaten a complete beriah. If, [on the other hand,] one ate [an entire fruit, including] the contents of the pit, but discarded its shell or similarly [ate] a fruit [and discarded its pit] if the pit is not ordinarily eaten, since he ate [all] that is fit to be eaten from [the fruit], he has eaten a complete beriah. [The above applies] provided that the fruit was served to him to eat while it was whole. If, however, its pit was removed before [the fruit] was brought to him, as is usually the case with pickled olives, it does not have the importance of a beriah. The same [law applies] if the fruit was cut or crushed before it was served.14

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‫‪Seder Birkas HaNehenin: Chapter 8 – [The Laws Pertaining to the Min...‬‬

‫ט ֵישׁ ִמְסַתְּפִּקים לוַֹמרס ֶשָׁכּל ָדָּבר ֶשׁהוּא ִכְּב ִרָיּתוֹ ְכּגוֹן ֲﬠָנָבה ַאַחת אוֹ ֲאִפלּוּ ִקְט ִנית ַאַחתסא – ֶאְפָשׁר ֶשְׁמָּבֵר ַאֲחֶריָה‬ ‫ְבָּרָכה ַאֲחרוָֹנה‪ְ .‬לָכ ָנכוֹן ִלָזֵּהר ֶשׁלּ ֹא ֶלֱאֹכל ְבּ ִרָיּה ְפּחוָּתה ִמַכַּזּ ִית‪.‬סב‬ ‫ְוֵאיָנהּ ִנְקֵראת ְבּ ִרָיּה ֶאָלּא ִאם ֵכּן אוְֹכָלהּ ְכּמוֹת ֶשִׁהיא‪ֲ ,‬אָבל ִאם ָזַרק ַהַגּ ְרִﬠין ִמן ַהְפּ ִרי ִבְּפ ִרי ֶשֶׁדֶּר ֶלֱאֹכל ַגּ ְרִﬠיֶניָה‪,‬סג‬ ‫‪.‬אוֹ ִאם ָחֵסר ְקָצת ִמגּוּף ַהְפּ ִריסד ֶשׁלּ ֹא ֲאָכלוֹ ֻכּלּוֹ – ֲהֵרי ל ֹא ָאַכל ְבּ ִרָיּה ְשֵׁלָמה‬ ‫ְוִאם ָאַכל ַמה ֶשְּׁבּתוֹ ַהַגּ ְרִﬠין ְוָזַרק ְקִלָפּתוֹ‪,‬סה ְוֵכן ְפּ ִרי ֶשֵׁאין ֶדֶּר ֶלֱאֹכל ַגּ ְרִﬠיֶניָה‪,‬סו ֵכּיָון ֶשָׁאַכל ַמה ֶשָּׁראוּי ֶלֱאֹכל‬ ‫ִמֶמּנּוּ – ֲהֵרי ָאַכל ְבּ ִרָיּה ְשֵׁלָמה‪ְ .‬והוּא ֶשׁהוָּבא ַהְפּ ִרי ְלָפָניו ֶלֱאֹכל ְכֶּשׁהוּא ָשֵׁלם‪ֲ ,‬אָבל ִאם ֹקֶדם ֶשׁהוָּבא ְלָפָניו ָחֵסר‬ ‫ִמֶמּנּוּ ַגּ ְרִﬠיָנתוֹ‪ְ ,‬כּמוֹ ֶשָׁרִגיל ִלְהיוֹת ְבֵּזיִתים ְמלוִּחים – ֵאין ָﬠָליו ֲחִשׁיבוּת ְבּ ִרָיּה‪.‬סז ְוֵכן ִאם ֶנְחַתּ אוֹ ִנְתַרֵסּקסח ֹקֶדם‬ ‫ֶשׁהוָּבא ְלָפָניו‪.‬סט‬ ‫‪10 All the above applies with regard to the blessing recited after [partaking of a food‬‬ ‫‪or drink]. In contrast, there is no required measure for the blessing recited before‬‬ ‫‪eating or drinking. Instead, even the slightest taste [of food or drink requires a‬‬ ‫‪blessing] because it is forbidden to derive satisfaction from this world without [first‬‬ ‫‪reciting] a blessing.15‬‬ ‫י ְוָכל ֶזה ִבְּבָרָכה ַאֲחרוָֹנה‪ֲ ,‬אָבל ִלְבָרָכה ִראשׁוָֹנה – ֵאין ָצ ִרי ִשׁעוּר ֲאִכיָלה אוֹ ְשִׁתָיּה‪ֶ ,‬אָלּא ֲאִפלּוּ ְטִﬠיָמה ָכּל ֶשׁהוּא‬ ‫ָאסוּר ֵלָהנוֹת ֵמָהעוָֹלם ַהֶזּה ְבּל ֹא ְבָּרָכה‪.‬ע‬ ‫‪11 “Satisfaction” refers to the satisfaction of one’s gut and not the satisfaction of his‬‬ ‫‪palate alone. For example, one tastes a cooked dish to see whether it requires salt‬‬ ‫‪and spices, or whether it is palatable and then spits out [the food he tasted]. He‬‬ ‫‪need not recite a blessing even though he derives satisfaction from tasting, even if‬‬ ‫‪he tastes a considerable amount — up to, but not including, a reviis.‬‬ ‫יא ְוֵאיָנהּ ֲחשׁוָּבה ֲהָנָאה ֶאָלּא ֲהָנַאת ֵמָﬠיו‪ְ ,‬ול ֹא ֲהָנַאת ַהֵח עא ְלַבדּוֹ‪,‬עב ְכּגוֹן ַהטּוֵֹﬠם ֶאת ַהַתְּבִשׁילעג ֵליַדע ִאם הוּא‬ ‫ָצ ִרי ֶמַלח ְוַתְבִליןעד אוֹ ִאם הוּא טוֹב ְלַמֲאָכל ְוחוֵֹזר וּפוֵֹלטעה – ֵאין ָצ ִרי ְלָבֵר ‪ַ ,‬אף ַﬠל ִפּי ֶשֶׁנֱּהֶנה ְבַּטְﬠמוֹ‪ַ ,‬וֲאִפלּוּ‬ ‫ָטַﬠם ַה ְרֵבּהעו ַﬠד ְכֵּדי ְרִביִﬠיתעז ְול ֹא ַﬠד ִבְּכָלל‪.‬עח‬

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Seder Birkas HaNehenin: Chapter 9 – [The Laws Pertaining to Interrupti...

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Seder Birkas HaNehenin: Chapter 9 – [The Laws Pertaining to Interruptions and Leaving One’s Place Between Eating and Reciting a Blessing] - The Order of Blessings for the Satisfaction that One Receives By Rabbi Schneur Zalman of Liadi

CHAPTER 9 [The Laws Pertaining to Interruptions and Leaving One’s Place Between Eating and Reciting a Blessing] (1–20) [‫פרק ט ]ִדּיֵני ֶהְפֵסק ַוֲﬠִקיַרת ָמקוֹם וּבוֹ כ' ֲהָלכוֹת‬ 1 [The following rule applies] to all blessings: One must not interrupt between reciting the blessing and partaking [of the food over which the blessing was recited. This stringency applies even to initiating and responding to greetings to and from] one who commands fear and one who is to be honored1 and it applies even while he is chewing until he swallows. If a person made an interruption through speaking about a matter that does not concern [what he is] eating, he must repeat the blessing.2 If one spoke while chewing, [before swallowing any of the food], there is a question whether he must repeat the blessing.3 ‫ה ַוֲאִפלּוּ ְבּעוֹדוֹ לוֵֹﬠס ַﬠד‬,‫ד ֲאִפלּוּ ִמְפֵּני ַהָכּבוֹד ְוַה ִיּ ְרָאה‬,‫א א ב ג ָכּל ַהְבָּרכוֹת ָצ ִרי ֶשׁלּ ֹא ַיְפִסיק ֵבּין ְבָּרָכה ַלֲאִכיָלה‬ ‫ח ְוִאם ָשׂח‬. ‫ו ְוִאם ִהְפִסיק ֵבּין ְבָּרָכה ַלֲאִכיָלה ְוִדֵבּר ִדּבּוּר ֶשֵׁאינ]וֹ[ ְלֹצֶר ָהֲאִכיָלהז – ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬.‫ֶשׁ ִיְּבַלע‬ ‫ט‬. ‫ְבּעוֹדוֹ לוֵֹﬠס – ֵישׁ ְלִהְסַתֵּפּק ִאם ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬ 2 It is even forbidden to interrupt by pausing silently for more than [the brief time span called k’dei dibbur, i.e.,] the time it takes for a student to greet his mentor [by saying] the three words, Shalom alecha, rabbi (“Peace upon you, my teacher!”). If he paused longer [in silence], however, he is not required to repeat the blessing. Pausing for a purpose associated with [the food he is] eating is not considered an interruption at all.4 Therefore, when a person recites a blessing over a fruit, cuts it, and partakes of it, he should not cut the fruit until after [reciting] the blessing. [Thus,] he will be able to recite a blessing over [the fruit while it is still] whole, for that is the optimum manner of fulfilling the mitzvah (as explained in ch. 10, [law 6]. There is no concern over the interruption between the blessing and eating caused by the delay in cutting [the fruit]. Nevertheless, one who eats a nut or the like should break open [the shell] and recite the blessing afterwards. [The rationale is that the nut] may be wormy or rotten inside [and thus be unfit to eat,] in which instance, he would have recited the blessing in vain.5 ‫יא‬,"‫ ֶשֵׁהן ג' ֵתּבוֹת ֵאלּוּ "ָשׁלוֹם ָﬠֶלי ַרִבּי‬,‫ב ַוֲאִפלּוּ ִבְּשִׁתיָקה ָאסוּר ְלַהְפִסיקי יוֵֹתר ִמְכֵּדי ְשִׁאיַלת ְשׁלוֹם ַתְּלִמיד ְלַרב‬ ‫יב‬. ‫ְוִאם ָשָׁהה יוֵֹתר – ֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬ ‫ ַהְמָבֵר ַﬠל ַהְפּ ִרי ְוחוֵֹת ִמֶמּנּוּ ְואוֵֹכל – ל ֹא ַיְחֹתּ‬, ‫יג ְלִפיָכ‬.‫וְּשִׁהָיּה ֶשִׁהיא ֹצֶר ֲאִכיָלה – ֵאיָנהּ ֲחשׁוָּבה ֶהְפֵסק ְכָּלל‬ ‫ ְוֵאין ָלֹחשׁ ְלֶהְפֵסק ְשִׁהַיּת‬,(‫ ְכֵּדי ֶשְׁיָּבֵר ַﬠל ַהָשֵּׁלםיד ְלִמְצָוה ִמן ַהֻמְּבָחר )ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבֶּפֶרק י'טו‬,‫ַﬠד ַאַחר ַהְבָּרָכה‬ 12/20/2020, 1:24 PM

Seder Birkas HaNehenin: Chapter 9 – [The Laws Pertaining to Interrupti...

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‫טז‬.‫ַהִחתּוּ ֵבּין ְבָּרָכה ַלֲאִכיָלה‬ ‫ ִכּי ֶשָׁמּא ִהְתִליַﬠ אוֹ ִנ ְרַקב ְבּתוֹכוֹ ְו ִנְמָצא ֵבַּר‬, ‫ ָהאוֵֹכל ֱאגוֹז ְוַכיּוֵֹצא בּוֹיז – ְיַשְׁבֶּרנּוּ ְוַאַחר ָכּ ְיָבֵר‬,‫וִּמָכּל ָמקוֹם‬ ‫יח‬.‫ְלַבָטָּלה‬ 3 One must be very careful [to focus his] intention while reciting blessings. [He must] understand the purpose of the blessing: that he is blessing G-d, and [he must know] over what he is reciting the blessing. His attention should not turn to anything else. ‫כא ְול ֹא ְיֵהא ְלָבבוֹ‬, ‫יט ֶשָׁיִּבין ִﬠ ְנַין ַהְבָּרָכה ֶשׁהוּא ְמָבֵר ֶאת ה'כ ְוַﬠל ַמה הוּא ְמָבֵר‬,‫ג ָצ ִרי ִלָזֵּהר ְמֹאד ְבַּכָוַּנת ַהְבָּרכוֹת‬ ‫כב‬.‫פּוֶֹנה ְלָדָבר ַאֵחר‬ 4 Whenever one recites a blessing over an object, whether to partake of it, to enjoy its fragrance, or to perform a mitzvah with it, he must hold it in his right hand while reciting the [appropriate] blessing.6 Holding an object with an implement is considered equivalent to holding it [in his hand]. Nevertheless, it is desirable not to hold it with a knife.7 If the person did not hold [the food over which he was reciting the blessing] at all, but the food was in his presence when he recited the blessing, he fulfils his obligation. If he recited the blessing and the food was only brought to him afterwards, he must recite the blessing again even though he had in mind [that the food that would be brought to him later] while reciting the blessing.8 ‫כד אוֹ ַלֲﬠשׂוֹת בּוֹ ִמְצָוהכה – ָצ ִרי ִלְטּלוֹכו ִבּיִמינוֹכז ְכֶּשׁהוּא‬,‫כג אוֹ ְלָה ִריַח בּוֹ‬,‫ד ָכּל ָדָּבר ֶשְׁמָּבֵר ָﬠָליו ְלָאְכלוֹ‬ ‫כח‬. ‫ְמָבֵר‬ ‫ל‬.‫ טוֹב ִלָזֵּהר ֶשׁלּ ֹא ִלֹטּל ַﬠל ְיֵדי ַסִכּין‬,‫כט וִּמָכּל ָמקוֹם‬.‫וְּנִטיָלה ַﬠל ְיֵדי ְכִּלי – ְשָׁמהּ ְנִטיָלה‬ ‫לג ֲאִפלּוּ ֵבַּר ַﬠל‬,‫לב ְוִאם ֵבַּר ְוַאַחר ָכּ ֵהִביאוּ ְלָפָניו‬.‫ ִאם ָהָיה ְלָפָניולא ִבְּשַׁﬠת ַהְבָּרָכה – ָיָצא‬,‫ְוִאם ל ֹא אוֲֹחזוֹ ְכָּלל‬ ‫ַדַּﬠת ֵכּןלד – ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬. 5 If, however, one recited a blessing on fruits that were in his presence, and then other fruits of that same species or [even] of another type, but which were covered by the blessing recited over the first [fruits] — [either] because both [species] share the same blessing, or because the first was of primary importance (ikar) and the other was secondary (tafel) to it — were brought to him, he need not recite a second blessing. [This ruling applies] even if the second type of fruit was brought to him after nothing remained of the first type, because he had consumed it entirely. [The above applies] provided that, when reciting the blessing, one also intended to partake of the second type of fruit even if he did not specifically intend to cover it with this blessing.9 [Different rules apply] if, however, he did not think of eating [the second type of fruit when he recited the blessing]. If the second fruit is of the exact same species as the first fruit,10 he need not recite a blessing [over the second type of] fruit even if he had consumed the first fruit entirely [before being served the second fruit]. If, however, they are not of the same species, even though they are both types of fruits or both types of beverages, if some of the type [of food or drink over which he recited the blessing] remained before him, there is no need to recite a blessing [over the second]. If, however, they are two types of food, but the second would be covered by the blessing recited over the first — [either] because both [species] share the same blessing, or because the first was of primary importance

12/20/2020, 1:24 PM

Seder Birkas HaNehenin: Chapter 9 – [The Laws Pertaining to Interrupti...

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(ikar) and the other was secondary (tafel) to it, e.g., one was drinking beer or whiskey, and fish or cheese was bought to him to offset [the sharp taste of the beer], even though they both share the same blessing and [moreover,] the fish is secondary (tafel) to the beer because it whets his appetite for more beer — even if some of the first food was still present, the second food is not covered by the original blessing, unless he had the second food in mind, or it was in his presence when he recited the blessing [over the first]. There are authorities who maintain that even when the same type of food that was originally served was brought to him and he had not yet [finished] eating the original food, he is required to recite a second blessing if he did not have the second food in mind when he recited the blessing. [In this instance, we follow the principle that] when there is uncertainty regarding [whether] to [recite] a blessing, we rule leniently. Nevertheless, as an initial preference, [while reciting a blessing,] it is desirable to be careful to have in mind to partake of everything that one will be served. When guests are invited [by their host to partake of food], it is as if they had in mind everything that he would bring them, since they rely on their host who invited them.11 ,‫לה אוֹ ִמִמּין ַאֵחר ֶשׁ ִנְּפַטר ְבִּב ְרַכּת ָה ִראשׁוֹן‬,‫ ְוַאַחר ָכּ ֵהִביאוּ לוֹ יוֵֹתר ֵמאוֹתוֹ ַהִמּין‬,‫ה ִמי ֶשֵׁבַּר ַﬠל ַהֵפּרוֹת ֶשְׁלָּפָניו‬ ‫ ֲאִפלּוּ ֵהִביאוּ ְלָפָניו ִמִמּין ָהַאֵחר‬, ‫ְכּגוֹן ֶשִׁבּ ְרכוֵֹתיֶהן ָשׁווֹתלו אוֹ ֶשָׁה ִראשׁוֹן ִﬠָקּר ְוַהֵשּׁ ִני ָטֵפללז – ֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬ ‫לח‬.‫ ֶשְׁכָּבר ֲאָכלוֹ ֻכּלּוֹ‬,‫ַאַחר ֶשָׁכָּלה ָה ִראשׁוֹן‬ ‫ ֲאָבל ִאם ל ֹא‬.‫ ֲאִפלּוּ ל ֹא ָהָיה ְבַּדְﬠתּוֹ ְבֵּפרוּשׁ ְלָפְטרוֹ ִבְּבָרָכה זוֹ‬,‫ ֶשְׁכֶּשֵׁבַּר ָה ְיָתה ַדְּﬠתּוֹ ַגּם ַﬠל ַהֵשִּׁנילט ֶלֱאֹכל‬,‫ְוהוּא‬ ‫ ִאם ַהֵשִּׁני הוּא ִמִמּין ָה ִראשׁוֹן ַמָמּשׁמ – ֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר ֲאִפלּוּ ָכָּלה ַהִמּין‬,‫ָה ְיָתה ַדְּﬠתּוֹ ָﬠָליו ִבְּשַׁﬠת ַהְבָּרָכה‬ ‫ ִאם ֵישׁ ֲﬠַד ִין ְלָפָניו ִמִמּין‬,‫ ֶאָלּא ֶשְׁשֵּׁניֶהם ִמין ֵפּרוֹת אוֹ ֶשְׁשֵּׁניֶהם ִמין ַמְשִׁקין‬,‫מא ְוִאם ֵאיןמב ֵמאוֹתוֹ ַהִמּין‬.‫ָה ִראשׁוֹן‬ ‫ ֶאָלּא‬,‫ ֲאָבל ִאם ֵהם ְשֵׁני ִמיִנין ְלַגְמֵרי‬. ‫מג ְוִאם ְכָּבר ָכָּלה ָה ִראשׁוֹן – ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬. ‫ָה ִראשׁוֹן – ֵאין ָצ ִרי ְלָבֵר‬ ‫ ְכּגוֹן ֶשׁשּׁוֶֹתה ֵשָׁכר אוֹ ֵיין ָשָׂרף‬,‫ אוֹ ֶשָׁהֶאָחד ִﬠָקּר ְוַהֵשּׁ ִני ָטֵפל‬,‫ֶשׁ ִנְּפַטר ְבִּב ְרַכּת ָה ִראשׁוֹן ֵמֲחַמת ֶשִׁבּ ְרכוֵֹתיֶהן ָשׁווֹת‬ ‫ ְוַגם ַהָדּ ִגים ְטֵפִלים ַלֵשָּׁכר ֶשַׁﬠל ְיֵדי‬,‫ ַאף ַﬠל ִפּי ֶשַׁהֹכּל ְבָּרָכה ַאַחת‬,‫ְוַאַחר ָכּ ֵהִביאוּ לוֹ ָדּ ִגים אוֹ ְגִּביָנה ְלַמֵתּק ַהְשִּׁתָיּה‬ ‫מד‬,‫ ֶאָלּא ִאם ֵכּן ָה ְיָתה ַדְּﬠתּוֹ ֲﬠֵליֶהם‬,‫ ְוָהָיה ְלָפָניו ֲﬠַד ִין ִמִמּין ָה ִראשׁוֹן – ֵאיָנם ִנְפָט ִרים ִבְּבָרָכה ַאַחת‬,‫ָכּ שׁוֶֹתה יוֵֹתר‬ ‫מה‬.‫אוֹ ֶשָׁהיוּ ְלָפָניו ִבְּשַׁﬠת ַהְבָּרָכה‬ ‫ְוֵישׁ אוְֹמ ִריםמו ֶשַׁאף ַﬠל ִפּי ֶשֵׁהִביאוּ ְלָפָניו ִמִמּין ָה ִראשׁוֹןמז ְול ֹא ָאַכל ָה ִראשׁוֹן ֲﬠַדִין – ָצ ִרי ַלֲח ֹזר וְּלָבֵר ִאם ל ֹא‬ ‫מח‬.‫ָה ְיָתה ַדְּﬠתּוֹ ָﬠָליו‬ ‫נ‬.‫מט וְּלַכְתִּחָלּה טוֹב ִלָזֵּהר ִלְהיוֹת ַדְּﬠתּוֹ ַﬠל ָכּל ַמה ֶשָּׁיִּביאוּ לוֹ‬.‫וְּסֵפק ְבָּרכוֹת ְלָהֵקל‬ ‫נא‬.‫ ֵכּיָון ֶשַׁדְּﬠָתּם ַﬠל ַבַּﬠל ַהַבִּית ֶשִׁזְּמָּנם – ֲהֵרי ַדְּﬠָתּם ַﬠל ָכּל ַמה ֶשָּׁיִּביא ִלְפֵניֶהם‬,‫ְואוֹ ְרִחים ַהְקּרוִּאים ֵאֶצל ַבַּﬠל ַהַבּ ִית‬ 6 All the above applies when the first and the second types of food are of equal importance and one would not take precedence over the other if both were in the person’s presence [when he recited the blessing]. If, however, the second is more important than the first, even if they were both in his presence when he recited the blessing [over the first], the blessing over the food that does not deserve precedence does not cover the food that deserves precedence, unless he explicitly intended to cover it with this blessing. Nevertheless, if he did have in mind to cover the more important food, the blessing [recited over the less important food] covers the more important food even if it was not in his presence when he recited the blessing.12 ‫ ֲאָבל‬.‫ ֶשֵׁאין ְלַהֵשִּׁני ִדּין ְקִדיָמה ַﬠל ָה ִראשׁוֹן ִאלּוּ ָהיוּ ְשֵׁניֶהם ְלָפָניו‬,‫ו ְוָכל ֶזה ְכֶּשָׁה ִראשׁוֹן ְוַהֵשִּׁני ֵהם ָשׁ ִוים ַבֲּחִשׁיבוּת‬

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Seder Birkas HaNehenin: Chapter 9 – [The Laws Pertaining to Interrupti...

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‫נב ַאף ַﬠל ִפּי ֶשָׁהיוּ ְשֵׁניֶהם ְלָפָניו ִבְּשַׁﬠת ַהְבָּרָכה – ֵאין ִבּ ְרַכּת ֶשֵׁאינוֹ ֻמְקָדּם‬,‫ִאם ָהָיה ְלַהֵשִּׁני ִדּין ְקִדיָמה ַﬠל ָה ִראשׁוֹן‬ ‫נג וְּכֶשׁ ִנְּתַכֵּוּן ְלָפְטרוֹ – פּוְֹטרוֹ ֲאִפלּוּ ל ֹא ָהָיה‬.‫ ֶאָלּא ִאם ֵכּן ִנְתַכֵּוּן ְלָפְטרוֹ ְבֵּפרוּשׁ ִבְּבָרָכה זוֹ‬,‫פּוֶֹטֶרת ֶאת ַהֻמְּקָדּם ִלְבָרָכה‬ ‫נד‬.‫ְלָפָניו ִבְּשַׁﬠת ַהְבָּרָכה‬ 7 Accordingly, when a food cooked from one of the five species of grain and pas haba bekisanin13 are placed in front of a person, and he recited the blessing over the cooked food, [the blessing] does not cover the pas haba bekisanin, unless he had specifically intended to cover them [both] with this blessing. [The rationale is that] pas haba bekisanin is more important because although Borei minei mezonos is recited over both foods, pas haba bekisanin can be elevated to [the extent that] the blessing HaMotzi (as explained in ch. 2, [law 7]) [may be recited over it] if a meal is based upon it. It is not reasonable that [a food] of inferior status, [i.e., the food cooked from one of the five species of grain,] should cover one of superior status, [i.e., the pas haba bekisanin,] unless [one explicitly] intended [that it do so]. Similar [laws apply] when two kinds of lachmoniyos14 or [two kinds of] pas haba bekisanin were in front of a person [when he recited the blessing] and one’s status would be upgraded when it serves as the basis of a meal (as explained in ch. 2, [laws 5-7, 12]) and the other’s would not. And [these laws would also apply when both a type of] pas haba bekisanin whosestatus would be upgraded when it serves as the basis of a meal and breadcrumbs that had been stuck together or fried, [and] which were [therefore] removed from the halachic category of bread15 [were in front of a person when he recited the blessing]. There are others who dispute all of the above and maintain that there is absolutely no difference between a food that is important and one that is not that important, as long as they are covered by the same blessing. Even if, as an initial preference, a particular food deserves precedence over another food when they are both in front of a person, the food that is more important and which deserves precedence is covered by the blessing recited over the food that is less important even when one did not specifically intend to cover [the more important food]. To avoid any doubts regarding the [appropriate] blessings, one should be mindful initially to have the specific intent to also cover the more important food with the blessing he recites [on the lesser food] if the [more important] food is not yet in his presence. If it is in his presence, he should recite a blessing on it first. "‫ ֶשִׁבּ ְרָכתוֹ ַגּם ֵכּן "בּוֵֹרא ִמיֵני ְמזוֹנוֹת‬,‫ ִמי ֶשָׁהיוּ ְלָפָניו ַמֲﬠֵשׂה ְקֵדָרה ֶשׁל ה' ִמיֵני ָדָּגןנה וַּפת ַהָבָּאה ְבִּכיָס ִנין‬, ‫ז ְלִפיָכ‬ ‫ וֵּבַר ַﬠל ַמֲﬠֵשׂה ְקֵדָרה – ל ֹא‬,(‫ֶאָלּא ֶשְׁקִּביעוּת ְסעוָּדה מוֶֹﬠֶלת לוֹ ְלָבֵר "ַהמּוִֹציא" ) ְוַﬠל ֶדֶּר ֶשִׁנְּתָבֵּאר ְבֶּפֶרק ב'נו‬ ‫ ְלִפי ֶשֵׁאינוֹ ְבִּדין ֶשׁ ִיְּפֹטר ִמי ֶשֵׁאינוֹ‬,‫נז ֶאָלּא ִאם ֵכּן ִנְתַכֵּוּן ְבֵּפרוּשׁ ְלָפְטָרם ִבְּבָרָכה זוֹ‬,‫ָפַּטר ֶאת ַהַפּת ַהָבָּאה ְבִּכיָס ִנין‬ ‫נט ֶשָׁהֶאָחד ְקִביעוּת‬,‫נח ְוֵכן ִאם ָהיוּ ְלָפָניו ְשֵׁני ִמיֵני ַלְחָמִניּוֹת וַּפת ַהָבָּאה ְבִּכיָס ִנין‬.‫ָחשׁוּב ֶאת ֶהָחשׁוּב ִמֶמּנּוּ ֶשׁלּ ֹא ְבַּכָוָּנה‬ ‫ אוֹ ַפּת ַהָבָּאה ְבִּכיָס ִנין‬,(‫ְסעוָּדה מוֶֹﬠֶלת בּוֹ ְוַהֵשִּׁני ֵאין ְקִביעוּת ְסעוָּדה מוֶֹﬠֶלת בּוֹ ) ְוַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּאר ְבֶּפֶרק ב'ס‬ ‫סא‬.‫ֶשְׁקִּביעוּת ְסעוָּדה מוֶֹﬠֶלת ָבּהּ ִﬠם ֵפּרוֵּרי ֶלֶחם ְמֻדָבִּקים ֶשֵׁאין ֲﬠֵליֶהם תּוַֹרת ֶלֶחם אוֹ ֶשׁ ִנְּתַבְּשּׁלוּ‬ ,‫סב ְואוְֹמ ִרים ֶשֵׁאין ִחלּוּק ְכָּלל ֵבּין ָדָּבר ֶהָחשׁוּב ְלֶשֵׁאינוֹ ָחשׁוּב ָכּל ָכּ ָכּל ֶשִׁבּ ְרכוֵֹתיֶהן ָשׁווֹת‬,‫ְוֵישׁ חוְֹלִקים ַﬠל ָכּל ֶזה‬ ‫ַוֲאִפלּוּ ֵישׁ ְלֶאָחד ִדּין ְקִדיָמה ַﬠל ַהֵשּׁ ִני ְלַכְתִּחָלּה ְכֶּשְׁשֵּׁניֶהם ְלָפָניוסג – ֲהֵרי ֶהָחשׁוּב ְוַהֻמְּקָדּם ִנְפָטר ְבִּב ְרַכּת ֶשֵׁאינוֹ‬ ‫ָחשׁוּב ַאף ֶשׁלּ ֹא ִנְתַכֵּוּן ְבֵּפרוּשׁ ְלָפְטרוֹ‬. ,‫ְוָלֵצאת ִמיֵדי ְסֵפק ְבָּרכוֹת – ָצ ִרי ִלָזֵּהר ְלַכְתִּחָלּה ְלִהְתַכֵּוּן ְבֵּפרוּשׁ ִלְפֹטר ַגּם ֶהָחשׁוּב ִבְּבָרָכה זוֹ ְכֶּשֵׁאינוֹ ְלָפָניו ֲﬠַד ִין‬ ‫סה‬.‫ְוִאם ֶיְשׁנוֹ ְלָפָניוסד – ְיָבֵר ָﬠָליו ְתִּחָלּה‬ 8 If a person held a fruit in his hand, intending to partake of it, and recited a blessing over it, but it fell from his hand and was lost, or became so repugnant that it was no longer fit to be eaten, if there is more of this type of fruit in his presence, 12/20/2020, 1:24 PM

Seder Birkas HaNehenin: Chapter 9 – [The Laws Pertaining to Interrupti...

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he need not recite another blessing on [the other fruit. This ruling also applies] if he recited a blessing over a cup [filled with liquid], the cup spilled [before he drank from it] and he refilled it from the pitcher before him, that was prepared for him to drink from. [This leniency applies] provided he clearly had in mind to eat or drink from the other fruit or beverage when he recited the blessing, even were the food or drink not to have fallen from his hand. [If he did not have such an explicit intent,] it can be assumed that the blessing [he recited] only applies to what is in his hand at the time he recites the blessing.16 ‫ ְוֵכן‬,‫ח ָנַטל ְבָּידוֹ ְפּ ִרי ְלָאְכלוֹ וֵּבַר ָﬠָליו ְוָנַפל ִמָיּדוֹ ְוֶנֱאַבד אוֹ ִנְמַאס ַﬠד ֶשֵׁאינוֹ ָראוּי ַלֲאִכיָלה ְוֵישׁ ִמִמּין ֶזה ְלָפָניו עוֹד‬ ‫סז ְוהוּא‬. ‫ִאם ֵבַּר ַﬠל ַהכּוֹס ְוִנְשַׁפּ ְוחוֵֹזר וְּמַמֵלּא ֵמַהַקּ ְנַקן ָהעוֵֹמד ְלָפָניו ֶשׁהוַּכןסו ִלְשִׁתָיּה – ֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬ ‫ ֲאָבל‬,‫ֶשָׁה ְיָתה ַדְּﬠתּוֹ ָﬠָליוסח ְבֵּברוּרסט ֶלֱאֹכל אוֹ ִלְשׁתּוֹת ִמַמּה ֶשְּׁלָּפָניו ַאף ִאם ל ֹא ָהָיה נוֵֹפל ִמָיּדוֹ ַמה ֶשֵּׁבַּר ָﬠָליו‬ ‫ע‬.‫ִבְּסָתם ֵאין ַהְבָּרָכה ָחָלה ֶאָלּא ַﬠל ַמה ֶשְּׁבָּידוֹ ִבְּשַׁﬠת ַהְבָּרָכה‬ 9 [In such an instance,] even if one explicitly intended to eat and drink more, the blessing applies only to [the food or drink] that was before him when he recited the blessing. If, however, the food he was holding fell and [only] afterwards was more brought to him, he must recite another blessing. [This stringency applies even in cases where,] were he to have eaten or drunk what was in his hand, he would not have had to recite an [additional] blessing [on the other food]. Nevertheless, a person standing near a [flowing] water canal may recite a blessing and drink, even though the water that was before him at the time he recited the blessing has already flowed further. [The rationale is that] his original intent was not to drink the water that was before him [at the time of the blessing], but to drink the water that would flow before him after [he concluded] his blessing.17 ‫ ֲאָבל ִאם‬,‫ט ַוֲאִפלּוּ ִאם ָה ְיָתה ַדְּﬠתּוֹ ְבֵּברוּר ֶלֱאֹכל ְוִלְשׁתּוֹת עוֹד – ֵאין ַהְבָּרָכה ָחָלה ֶאָלּא ְכֶּשׁהוּא ְלָפָניו ִבְּשַׁﬠת ַהְבָּרָכה‬ ‫ ֲאִפלּוּ ְבָּמקוֹם ֶשׁלּ ֹא ָהָיה ָצ ִרי ְלָבֵר עא ִאם‬,‫ַאַחר ָכּ ֱהִביאוּהוּ ְלָפָניו – ָצ ִרי ַלֲח ֹזר וְּלָבֵר ִאם ָנַפל ַמה ֶשְּׁבָּידוֹ ִמֶמּנּוּ‬ ‫עב‬.‫ָהָיה אוֵֹכל ְושׁוֶֹתה ִמַמּה ֶשְּׁבָּידוֹ‬ ‫ ְלִפי‬,‫ ָהעוֵֹמד ַﬠל ַאַמּת ַהַמּ ִים – ְמָבֵר ְושׁוֶֹתה ַאף ַﬠל ִפּי ֶשַׁהַמּ ִים ֶשָׁהיוּ ְלָפָניו ְכֶּשֵׁבַּר ָחְלפוּ ְוָﬠְברוּ‬,‫וִּמָכּל ָמקוֹם‬ ‫עג‬.‫ֶשִׁמְּתִּחָלּה ְכֶּשֵׁבַּר ָיַדע ֶשַׁהַמּ ִים ֶשְׁלָּפָניו ַיְחְלפוּ ְוַיַﬠְברוּ‬ 10 Whenever a person must recite another blessing, [because] his first blessing was recited in vain, he must recite the phrase,18 Baruch shem kevod malchuso leolam va’ed, “Blessed be the name of His glorious kingdom forever and ever,” after [the blessing recited in vain]. This also applies whenever one utters G-d’s name in vain. If food fell from his hand or a cup spilled19 before he said [the word] “our G-d” in the blessing, he should continue [and conclude] lamdeini chukecha. Thus it will appear that he is reading a [Scriptural] verse20 and G-d’s name will not have been recited in vain. This also applies whenever one [inadvertently begins reciting] a blessing in vain and remembers before he mentions the term Elokeinu.21 ‫י ְוָכל ָמקוֹם ֶשׁהוּא ָצ ִרי ַלֲח ֹזר וְּלָבֵר וִּב ְרָכתוֹ ָה ִראשׁוָֹנה ִהיא ְלַבָטָּלה – ָצ ִרי לוַֹמר ַאֲחֶריָה "ָבּרוּ ֵשׁם ְכּבוֹד‬ ‫עה‬.‫עד ְוֵכן ָכּל ֶשַׁמְּזִכּיר ֵשׁם ָשַׁמ ִים ְלַבָטָּלה‬."‫ַמְלכוּתוֹ ְלעוָֹלם ָוֶﬠד‬ ‫עו ֶשְׁיֵּהא ִנ ְרֶאה ְכּקוֵֹרא‬," ‫ְוִאם ָנַפל ִמָיּדוֹ ָהֹאֶכל אוֹ ִנְשַׁפּ ַהכּוֹס ֹקֶדם ֶשָׁאַמר "ֱא ֵהינוּ" – ְיַסֵיּם ְוי ֹאַמר "ַלְמֵּד ִני ֻחֶקּי‬ ‫עח‬."‫עז ְוֵכן ָכּל ְבָּרָכה ְלַבָטָּלה ֶשׁ ִנְּזַכּר ָבּהּ ֹקֶדם ֶשָׁאַמר "ֱא ֵהינוּ‬.‫ָפּסוּק ְוֵאין ָכּאן ַהְזָכַּרת ֵשׁם ָשַׁמ ִים ְלַבָטָּלה‬ 11 When a person who was eating in one room took food in his hand and went to eat it in another room, he must recite another blessing despite the fact that he did not divert his intention [from his meal] in the interim.

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[The same rule applies] even if [he leaves his original place] and then returns to eat there. Since he changed his place in the interim, he [is considered to have] interrupted his eating. Nevertheless, if when he initially recited the blessing in the first room, he intended to change his location and move from [one] room to [another] room while eating, he is not required to recite a second blessing. [This ruling applies] even if he eats a different type of food in the other room, [provided] the blessing for it is the same as for the first food. [The above applies] when the two rooms are in the same building. If, however, [one moves] from one building to another, or even from a building to the courtyard, his intent is of no consequence at all. [A second blessing is required,] even if he held the food in his hand while he was walking and partook of it again without diverting his attention in the interim.22 ‫פא ַאף ַﬠל ִפּי ֶשׁלּ ֹא‬, ‫יא ָהָיה אוֵֹכל ְבֶּחֶדר ֶזהעט ְוָנַטל ַהַמֲּאָכל ְבָּידוֹפ ְוָהַל ְלֶחֶדר ַאֵחר ֶלֱאֹכל ָשׁם – ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬ ‫פד‬.‫פג ֵכּיָון ֶשִׁשָּׁנּה ְמקוֹמוֹ ֵבּי ְנַת ִים – ִהְפִסיק ֲאִכיָלתוֹ‬,‫פב ַוֲאִפלּוּ חוֵֹזר ֶלֱאֹכל ִבְּמקוֹמוֹ‬,‫ִהִסּיַח ַדְּﬠתּוֹ ֵבּי ְנַת ִים‬ ‫פה ֲאִפלּוּ אוֵֹכל ַבֶּחֶדר ַהֵשִּׁני‬,‫ְוִאם ִמְתִּחָלּה ְכֶּשֵׁבַּר ְבֶּחֶדר ֶזה ָהָיה ְבַּדְﬠתּוֹ ְלַשׁנּוֹת ְמקוֹמוֹ ֵמֶחֶדר ְלֶחֶדר ְבֶּאְמַצע ֲאִכיָלתוֹ‬ ‫פז ֲאָבל‬,‫ ְוהוּא ֶשָׁהיוּ ְשֵׁני ַהֲחָד ִרים ְבַּב ִית ֶאָחד‬. ‫ַמֲאָכל ַאֵחר ֶשִׁבּ ְרָכתוֹ ְכִּב ְרַכּת ָה ִראשׁוֹןפו – ֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬ ‫ ֲאִפלּוּ נוֵֹטל ַהַמֲּאָכל ְבָּידוֹ ְכֶּשׁהוֵֹל ְוחוֵֹזר ְואוְֹכלוֹ ַבָּמּקוֹם‬,‫ִמַבּ ִית ְלַבִית אוֹ ֲאִפלּוּ ִמַבּ ִית ְלָחֵצר – ֵאין ַדְּﬠתּוֹ מוֶֹﬠֶלת ְכּלוּם‬ ‫פח‬.‫ַהֵשִּׁני ְבּל ֹא ֶהַסּח ַהַדַּﬠת ֵבּי ְנַת ִים‬ 12 Under what circumstances [does changing one’s place require the recitation of a new blessing]? When one cannot see the place [where he] first [ate] from the place where he is eating [now]. If, however, he can see the place where [he] first [ate] from the place where he is [now] eating — even [if only] through a window, and even if he can only see part of that place — he is not required to recite a second blessing. [This applies] even when he leaves a building [and goes to] a courtyard and even when he did not intend [to change places] when he recited the blessing. [Moreover, a second blessing is not required] even if [he partakes] of another type of food [in the second place], as long as it shares the same blessing as the [food eaten in the] first [location], provided that he intended to eat [there] when he initially recited the blessing,23 as explained [previously].24 ‫ ֲאָבל ִאם ַבָּמּקוֹם ֶשׁאוֵֹכל ָיכוֹל ִל ְראוֹת‬,‫יב ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ֶשֵׁאינוֹ ָיכוֹל ִל ְראוֹת ְמקוֹמוֹ ָה ִראשׁוֹן ַבָּמּקוֹם ֶשׁאוֵֹכל‬ ‫ ַוֲאִפלּוּ ִמְקָצת ְמקוֹמוֹצ – ֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר ֲאִפלּוּ ִמַבּ ִית‬,‫פט ֲאִפלּוּ ֶדֶּר ַחלּוֹן‬,‫ֶאת ְמקוֹמוֹ ָה ִראשׁוֹן ֶשָׁאַכל ָשׁם‬ ‫צב ַוֲאִפלּוּ ַﬠל ַמֲאָכל ַאֵחר ֶשִׁבּ ְרָכתוֹ ְכִּב ְרַכּת ָה ִראשׁוֹן )ִאם ָהָיה ְבַּדְﬠתּוֹ‬, ‫צא ֲאִפלּוּ ל ֹא ָהָיה ֵכּן ְבַּדְﬠתּוֹ ְכֶּשֵׁבַּר‬,‫ְלָחֵצר‬ (‫צג ְכּמוֹ ֶשׁ ִנְּתָבֵּארצד‬, ‫ְלָאְכלוֹ ְכֶּשֵׁבַּר‬. 13 All [of the above applies when one eats] alone or when a group [eats together] and they all moved from [one] place to [another] place together. If, however, they left some — or even one — of the members of the group [in the initial location] and all the others left — even if they went to another building, and even if [that building] it is not near the first — when they return [to their original location], they need not recite a [new] blessing over the food that they will [now] eat in their initial place. It is as if they did not leave their place at all.25 If, however, they desire to eat in the place where they went, they must recite a blessing there. [The fact that they] left some of their company in the original location is of no consequence regarding what they will be eating in the second location.26 ,‫ ֲאִפלּוּ ֶאָחד ֵמֶהם‬,‫ ֲאָבל ִאם ִהִנּיחוּ ִמְקָצָתם ִבְּמקוָֹמם‬,‫ אוֹ ִבְּבֵני ֲחבוָּרה ְוָﬠְקרוּ ֻכָּלּם ִמָמּקוֹם ְלָמקוֹם‬,‫יג ְוָכל ֶזה ְבָּיִחיד‬ 12/20/2020, 1:24 PM

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‫ ְכֶּשֵׁהם חוְֹז ִרים – ֵאיָנם ְצ ִריִכים ְלָבֵר ַﬠל ַמה‬,‫ ֲאִפלּוּ ֵאינוֹ ָסמוּ ְלַב ִית ֶזה‬,‫צה ֲאִפלּוּ ְלַבִית ַאֵחר‬,‫ְוַהְשָּׁאר ָהְלכוּ ֻכָּלּם‬ ‫צו‬.‫ֶשּׁיּ ֹאְכלוּ ָכּאן‬ ‫ ְוֵאין מוִֹﬠיל ַמה ֶשֵּׁה ִניחוּ ִמְקָצת ֲחֵב ִרים ְבַּב ִית ֶזה ְלַמה‬, ‫ֲאָבל ִאם רוִֹצים ֶלֱאֹכל ְבָּמקוֹם ֶשָׁהְלכוּ – ְצ ִריִכים ְלָבֵר‬ ‫צז‬.‫ֶשּׁיּ ֹאְכלוּ ְבַּבִית ַאֵחר‬ 14 All [the above applies] with regard to foods for which one is not required to recite a blessing after eating (a berachah acharonah) in the place where he ate. [Different laws apply regarding] foods for which one is required to recite a blessing in the place where he ate. Since he must return to his [original] place to recite the blessing after eating [those foods], rising [and leaving that place] is not considered the end of his meal. Accordingly, when he eats or drinks again, even in another place, he is considered to be eating and drinking [as a continuation of] his first meal, [i.e.,] to complete that meal. Needless to say, this applies when he returns to his [original] place [and resumes eating. Hence,] he is not required to recite a blessing before [eating again], even though he did not leave part of his original company [in his original place]. [The above rules apply] provided the person ate an olive-sized portion [of these foods before he departed. If, however, he ate] less than an olive-sized portion [of these foods],27 he is bound by the laws that apply regarding foods for which one is not required to recite a blessing in the place where he ate.28 ‫צט‬,‫צח ֲאָבל ְדָּב ִרים ַהְטּעוּ ִנים ְבָּרָכה ְלַאֲחֵריֶהם ִבְּמקוָֹמם‬,‫יד ְוָכל ֶזה ִבְּדָב ִרים ֶשֵׁאין ְטעוּ ִנים ְבָּרָכה ְלַאֲחֵריֶהם ִבְּמקוָֹמם‬ ‫קא ְלִפיָכ ְכֶּשׁחוֵֹזר ְואוֵֹכל ְושׁוֶֹתה ֲאִפלּוּ ְבָּמקוֹם‬,‫הוִֹאיל ְוהוּא ָצ ִרי ַלֲח ֹזר ִלְמקוֹמוֹק – ֵאין ֲﬠִמיָדתוֹ ְגַּמר ְסעוָּדתוֹ‬ ‫ ְוֵאין‬,‫קג ְוֵאין ָצ ִרי לוַֹמר ְכֶּשׁחוֵֹזר ִלְמקוֹמוֹ‬,‫ַאֵחרקב – ַﬠל ַדַּﬠת ְסעוָּדתוֹ ָה ִראשׁוָֹנה הוּא אוֵֹכל ְושׁוֶֹתה ְלַסֵיּם ְסעוָּדתוֹ‬ ‫קד‬.‫ָצ ִרי ְלָבֵר ַבְּתִּחָלּה ֲאִפלּוּ ל ֹא ֵה ִניַח ִמְקָצת ֲחֵב ִרים ְבַּב ִית ֶזה‬ ‫קו‬.‫קה ֲאָבל ָפּחוֹת ִמַכַּזּ ִית ִדּינוֹ ִכְּדָב ִרים ֶשֵׁאין ְטעוּ ִנים ְבָּרָכה ְלַאֲחֵריֶהם ִבְּמקוָֹמם‬,‫ְוהוּא ֶשָׁאַכל ְכָּבר ַכַּזּ ִית‬ 15 Which are the foods after which one is required to recite a blessing in the place where he ate? Some authorities maintain [that this category includes] any foods from the seven species [for which Eretz Yisrael is praised], even fruit and wine. Since the blessing recited after partaking of [these foods or wine] is the one blessing that encapsulates three, [the food] is sufficiently important to require that this blessing be recited in the place where one ate or drank. Other authorities maintain that only grain products require that the blessing recited after partaking of them be recited in the place where one ate. [They are given that distinction] because of their importance, that they are called mazon, sustaining food. Other authorities maintain that this requirement only applies to bread. As an initial preference, one should be stringent and recite a blessing after partaking of any of the seven species [for which Eretz Yisrael is praised] in the place [where he ate]. Similarly, after the fact, if one left his place, he need not recite another blessing [if he partakes of one of the seven species, since we follow the principle, that] whenever there is a doubt whether a blessing is required, we rule leniently.29 ‫קח‬,‫טו וָּמה ֵהם ְדָּב ִרים ַהְטּעוּ ִנים ְבָּרָכה ְלַאֲחֵריֶהם ִבְּמקוָֹמן? ֵישׁ אוְֹמ ִרים ָכּל ֶשׁהוּא ִמז' ַהִמּי ִנין ֲאִפלּוּ ֵפּרוֹתקז ְוַי ִין‬ ‫ ְוֵישׁ אוְֹמ ִריםקי ֶשִׁמּין ָדָּגן‬.‫הוִֹאיל וִּב ְרָכָתם ָהַאֲחרוָֹנה ִהיא "ֵמֵﬠין ג'"קט – ִהיא ֲחשׁוָּבה ְלַהְצ ִרי ְלָבֵר ִבְּמקוֹם ֲאִכיָלה‬ ‫קיא ְוֵישׁ אוְֹמ ִריםקיב ַפּת ִבְּלַבד‬.‫ ִמְפֵּני ֲחִשׁיבוּתוֹ ֶשׁ ִנְּקָרא ָמזוֹן‬,‫ִבְּלַבד ָטעוּן ְבָּרָכה ְלַאֲחָריו ִבְּמקוֹמוֹ‬. ‫קטו‬, ‫קיד ְוֵכן ְלִﬠְנַין ִשׁנּוּי ָמקוֹם ְבִּדיֲﬠַבד ֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬.‫ ַיְחִמיר ְבָּכל ז' ַהִמּי ִניןקיג ְלָבֵר ִבְּמקוֹמוֹ‬,‫וְּלַכְתִּחָלּה‬ ‫קטז‬.‫ֶשְׁסֵּפק ְבָּרכוֹת ְלָהֵקל‬ 12/20/2020, 1:24 PM

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16 Even when one goes to another house during the course of a meal and partakes of foods that are not considered ancillary to the meal with regard to the blessing recited before partaking of them — and thus he would be required to recite a blessing [before partaking] of them in the first house — e.g., [wine or] fruit — they are [nevertheless] considered as ancillary to the meal with regard to the blessing recited afterwards. [Hence,] they are covered by the Grace after Meals. [Thus, it can be said that the person] is eating and drinking [as an extension of] his first meal. Therefore, he is not required to recite a blessing [before] eating in his second place.30 [This ruling applies] even if he did not eat bread in [the second place] and even if, when he recited the blessing HaMotzi, he had no intention of changing his place in the midst of his meal. (If he partook of bread in the second place and he does not desire to eat bread again in the first place [he ate], he should recite Grace where he finishes eating bread.) Nevertheless, initially, it is forbidden to leave the place [where one ate bread or food from the seven species] before reciting Grace or the one blessing that encapsulates three, [after partaking of any food] which requires him to recite a berachah acharonah in the place where he ate.31 ([The following laws apply] if one forgot and departed from the place where he ate [a meal before reciting Grace]. If he does not have any bread to eat [in the place he remembers], he must return to his original place, even if he departed unwittingly (beshogeig), provided he will not be prevented from doing so by the company traveling with him, who do not want to wait for him. After the fact, he fulfills his obligation if he recited Grace in the place he remembered even when he willingly left [the place where he ate. Indeed, he may do so] as an initial preference if he is so far from the place he ate that his meal will begin being digested and, [if he waits further,] he will not be permitted to recite Grace in the place he remembered.)32 ‫טז ַוֲאִפלּוּ ָהַל ְבּתוֹ ַהְסּעוָּדה ְלַב ִית ַאֵחר ְואוֵֹכל ְושׁוֶֹתה ָשׁם ְדָּב ִרים ֶשֵׁאיָנם ְטֵפִלים ַלְסּעוָּדה ְלִﬠְנַין ְבָּרָכה ִראשׁוָֹנה‬ ‫קיח ֵכּיָון ֶשֵׁהם ְטֵפִלים ְלִﬠ ְנַין ְבָּרָכה ַאֲחרוָֹנה ְו ִנְפָט ִרים ְבִּב ְרַכּת‬,‫קיז ְכּגוֹן ֵפּרוֹת‬,‫ְוֻהְצַר ְלָבֵר ֲﬠֵליֶהם ַבַּבּ ִית ָה ִראשׁוֹן‬ ,‫קכ ֲאִפלּוּ ל ֹא ָאַכל ָשׁם ַפּת‬,‫ ְוֵאין ָצ ִרי ְלָבֵר ֲﬠֵליֶהם ָשׁם‬,‫ַהָמּזוֹןקיט – ַﬠל ַדַּﬠת ְסעוָּדתוֹ ָה ִראשׁוָֹנה הוּא אוֵֹכל ְושׁוֶֹתה‬ ‫קכא‬.‫ַוֲאִפלּוּ ל ֹא ָהָיה ֵכּן ְבַּדְﬠתּוֹ ְכֶּשֵׁבַּר "ַהמּוִֹציא" ְלַשׁנּוֹת ְמקוֹמוֹ ְבֶּאְמַצע ְסעוָּדתוֹ‬ (‫ְוִאם ָאַכל ָשׁם ַפּתקכב ְוֵאינוֹ רוֶֹצה ַלֲח ֹזר ְוֶלֱאֹכל ַפּת ִבְּמקוֹמוֹ ָה ִראשׁוֹן – ְמָבֵר ִבּ ְרַכּת ַהָמּזוֹן ְבָּמקוֹם ֶשָׁגַּמר ֲאִכיַלת‬ ‫)ַהַפּתקכג‬. ‫ ְלַכְתִּחָלּה ָאסוּר ַלֲﬠֹקר ִמְמּקוֹמוֹקכד ַﬠד ֶשְׁיָּבֵר קכה ִבּ ְרַכּת ַהָמּזוֹן אוֹ ְבָּרָכה "ֵמֵﬠין ג'" ְבָּכל ָדָּבר ַהָטּעוּן‬,‫וִּמָכּל ָמקוֹם‬ ‫קכו‬.‫ְבָּרָכה ְלַאֲחָריו ִבְּמקוֹמוֹ‬ (‫קל ִאם ֶאְפָשׁר‬,‫ְוִאם ָשַׁכחקכז ְוָﬠַקר ִמְמּקוֹמוֹ ְוֵאין לוֹ ַפּת ֶלֱאֹכל ָשׁםקכח – ָצ ִרי ַלֲח ֹזר ִלְמקוֹמוֹקכט ֲאִפלּוּ ָהָיה שׁוֵֹגג‬ ‫ ָיָצא ִאם ֵבַּר‬,‫קלא וְּבִדיֲﬠַבד‬.‫ ֶשֵׁאין ָﬠָליו ִﬠכּוּב ֵמֲחַמת ַהֲחבוָּרה ֶשׁ ִנְּתַלוּוּ ִﬠמּוֹ ַבֶּדֶּר ְוֵאיָנם רוִֹצים ְלַהְמִתּין ָﬠָליו‬,‫לוֹ‬ ‫קלג ִאם הוּא ָרחוֹק ָכּל ָכּ ֶשַׁﬠד ֶשַׁיֲּח ֹזר ִלְמקוֹמוֹ ִיְתַﬠֵכּל ַהָמּזוֹן‬,‫קלב ַוֲאִפלּוּ ְלַכְתִּחָלּה‬.‫ ֲאִפלּוּ ָﬠַקר ְבֵּמִזיד‬,‫ַבָּמּקוֹם ֶשׁ ִנְּזַכּר‬ ‫)ְבֵּמָﬠיו ְול ֹא ִיְהֶיה ַרַשּׁאי ְלָבֵר עוֹדקלד – ְיָבֵר ַבָּמּקוֹם ֶשׁ ִנְּזַכּרקלה‬. 17 When does the above apply? When the person did not intend [to go to the second place] when he recited the blessing HaMotzi. If, however, initially, when he recited the blessing HaMotzi, he intended to complete his meal in another place, he is permitted to do so. [The rationale is that] at the outset, he did not establish the [first] place as the place where he would eat his entire meal. For this reason, wayfarers eat as they travel, and sit and recite Grace in the place where they finish eating. [This is permitted] because this was their initial intent.33

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If, however, one does not go to the second place in order to eat, even though he initially intended to go there, it is forbidden for him to leave his [first] place until he recites Grace,34 unless he goes [to the second place] for the sake of a mitzvah,35 which is an urgent imperative.36 ‫ ֲאָבל ִאם ַבְּתִּחָלּה ְכֶּשֵׁבַּר "ַהמּוִֹציא" ָהָיה‬,"‫יז ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים?קלו ְכֶּשׁלּ ֹא ָהָיה ָכּ קלז ְבַּדְﬠתּוֹ ְכֶּשֵׁבַּר "ַהמּוִֹציא‬ ‫ ָנֲהגוּ הוְֹלֵכי‬, ‫ ְלִפיָכ‬.‫קלח ֶשֲׁהֵרי ִמְתִּחָלּה ל ֹא ָקַבע ְבָּמקוֹם ֶזה ָכּל ְסעוָּדתוֹ‬,‫ְבַּדְﬠתּוֹ ִלְגֹמר ְסעוָּדתוֹ ְבַּב ִית ַאֵחר – ֻמָתּר‬ ‫קמ‬.‫קלט ִמְפֵּני ֶשְׁלָּכ ִנְתַכּ ְוּנוּ ִמְתִּחָלּה‬,‫ְדָּרִכים ֶשׁאוְֹכִלים ֶדֶּר ִהלּוָּכם ְויוְֹשִׁבים וְּמָב ְרִכים ִבְּמקוֹם ִסיּוּם ֲאִכיָלָתם‬ ‫ ַאף ַﬠל ִפּי ֶשָׁהָיה ְבַּדְﬠתּוֹ ִמְתִּחָלּה ֵליֵל ְלָשׁם – ל ֹא ֵיֵל ַﬠד ֶשׁ ְיָּבֵר ִבּ ְרַכּת‬,‫ֲאָבל ִאם ֵאינוֹ הוֵֹל ְכָּלל ְכֵּדי ֶלֱאֹכל ָשׁם‬ ‫קמב‬.‫קמא ֶאָלּא ִאם ֵכּן הוֵֹל ְלֹצֶר ִמְצָוה עוֶֹבֶרת‬,‫ַהָמּזוֹן‬ 18 Even if [a food or beverage] does not require that the blessing recited after partaking of it be recited in the place where one partook of it, if one used it as the basis for a fixed setting — and [it is a food or a beverage that] like beer and mead in these regions can constitute the basis of such a fixed setting — a change of place is not considered an interruption if he returned to his place. [Among the exceptions to this rule:] One lingers outside the original place [he was eating] for an extended time. For example, he went to speak to a friend and became involved in a lengthy conversation, he went to the synagogue to pray, or he went to tend to a business matter and became involved in it for an extensive time. If, however, one did not linger outside his original place, even if he performed an optional activity37 in a transitory manner, it is not considered as if [his meal was] interrupted; for example, he had to relieve himself and entered the lavatory, or the like. Needless to say, [this ruling applies] if he spoke to a friend, but did not become involved in a lengthy conversation — even when their conversation concerned optional matters. And it certainly applies if he went to bring something necessary for the food or drink [being served].)38 ,‫קמג ְוֵהם ְדָּב ִרים ֶשְׁקִּביָﬠָתם ְקִביעוּת‬,‫ ִאם ָקַבע ֲﬠֵליֶהם‬,‫יח ַוֲאִפלּוּ ִבְּדָב ִרים ֶשֵׁאין ְטעוּ ִנין ְבָּרָכה ְלַאֲחֵריֶהם ִבְּמקוָֹמם‬ ,‫ ֶאָלּא ְכֶּשָׁשָּׁהה חוּץ ִלְמקוֹמוֹ‬,‫ְכּגוֹן ֵשָׁכר וֵּמי ְדַּבשׁ ִבְּמִדינוֹת ֵאלּוּקמד – ֵאין ִשׁנּוּי ָמקוֹם ָחשׁוּב ֶהְפֵסק ִאם חוֵֹזר ִלְמקוֹמוֹ‬ ‫קמז‬.‫קמו אוֹ ֶשָׁהַל ְלֵאיֶזה ֵﬠֶסק ְוָשָׁהה בּוֹ‬,‫קמה אוֹ ֶשָׁהַל ְלֵבית ַהְכֶּנֶסת‬,‫ְכּגוֹן ֶשָׁהַל ְלַדֵבּר ִﬠם ֲחֵברוֹ ְוִהְפִליג ִבְּדָב ִרים‬ ‫ ְכּגוֹן ֶשֻׁהְצַר ִל ְנָקָביו ְו ִנְכַנס ְלֵבית ַהִכֵּסּא‬,‫ ֲאִפלּוּ ָﬠָשׂה ֵאיֶזה ָדָּבר ִמִדְּבֵרי ָה ְרשׁוּת ְבֶּדֶר ֲﬠַראי‬,‫ֲאָבל ִאם ל ֹא ָשָׁהה‬ .‫קמט ַוֲאִפלּוּ הוּא ְדַּבר ָה ְרשׁוּת‬,‫קמח ְוֵאין ָצ ִרי לוַֹמר ִאם ִדֵּבּר ִﬠם ֲחֵברוֹ ְול ֹא ִהְפִליג‬.‫ְוַכיּוֵֹצא ָבֶּזה – ֵאינוֹ ָחשׁוּב ֶהְפֵסק‬ ‫קנ‬.‫ְוֵאין ָצ ִרי לוַֹמר ִאם ָיָצא ְלָהִביא ָדָּבר ִמָצּ ְרֵכי ָהֲאִכיָלה אוֹ ַהְשִּׁתָיּה‬ 19 When a person eats in an unenclosed field, he is considered to have changed his place when he moves far enough from his original place that he no longer sees it; (this resembles moving from room to room in an enclosed [building]). Even if one partakes of fruit of the east side of a tree and then partakes of fruit of its west side, since he can no longer see his original place because the tree blocks his view, he is considered to have changed his place. [In this instance] he must recite another blessing, unless when reciting the blessing on the fruit on the eastern side, he [also] intended to partake of the fruit on the western side. [These principles do not apply when] a person eats [in different places] within one room. Even if there is a tall object in the middle [of the room that obstructs his view] and he wishes to eat behind it, e.g., behind an oven, and thus cannot see his original place, he is not considered to have changed his place. Since he is within a single enclosed area, [the entire enclosure is considered as one place].39 ‫ ֵכּיָון ֶשִׁמְּתַרֵחק ַﬠד ֶשׁלּ ֹא יוַּכל ִל ְראוֹת ְמקוֹמוֹ ָה ִראשׁוֹן – ִנְקָרא ִשׁנּוּיקנא )ְכּמוֹ‬,‫יט ָהאוֵֹכל ְבָּשֶׂדה ֶשֵׁאיָנהּ ֻמֶקֶּפת ְמִחצּוֹת‬ ‫קנג ֵכּיָון ֶשֵׁאינוֹ‬,‫ ַוֲאִפלּוּ אוֵֹכל ֵפּרוֹת ָהִאיָלן ְבִּמְזָרחוֹ ְוחוֵֹזר ְואוֵֹכל ִמֶמּנּוּ ְבַּמֲﬠָרבוֹ‬.(‫ֵמֶחֶדר ְלֶחֶדר ֶשְׁבֶּהֵקּף ְמִחצּוֹתקנב‬ 12/20/2020, 1:24 PM

Seder Birkas HaNehenin: Chapter 9 – [The Laws Pertaining to Interrupti...

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‫ ְוָצ ִרי ַלֲח ֹזר וְּלָבֵר ִאם ל ֹא ָהָיה ְבַּדְﬠתּוֹ‬,‫ָיכוֹל ִל ְראוֹת ְמקוֹמוֹ ָה ִראשׁוֹןקנד ִמְפֵּני ָהִאיָלן ֶשַׁמְּפִסיק – ִנְקָרא ִשׁנּוּי ָמקוֹם‬ ‫קנה‬.‫ֶלֱאֹכל ְבַּמֲﬠָרבוֹ ְכֶּשֵׁבַּר ְבִּמְזָרחוֹ‬ ‫ ֶשֵׁאינוֹ ָיכוֹל‬,‫ ְכּגוֹן ֲאחוֵֹרי ַהַתּנּוּר‬,‫ֲאָבל ִאם אוֵֹכל ְבֶּחֶדר ֶאָחד ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ָמקוֹם ָגּבוַֹהּ ָבֶּאְמַצע וָּבא ֶלֱאֹכל ֵמֲאחוָֹריו‬ ‫קנו‬.‫ ֵכּיָון ֶשֻׁמָּקּף ְמִחצּוֹת‬,‫ִל ְראוֹת ְמקוֹמוֹ ָה ִראשׁוֹן – ֵאין ֶזה ִשׁנּוּי ָמקוֹם‬ 20 Similarly, if one is in an enclosed orchard and desires to partake of the fruit of all the different trees, once he recited a blessing on one, he is not required to recite a blessing on the others if this was his intent when he recited the blessing. If one moves from one enclosed orchard to another, he is required to recite a second blessing even if they are adjacent to each other and even if, [when he recited the blessing] originally, he intended to include everything he would eat [in the second orchard. This situation] is comparable to moving from one building to another, in which instance, the person’s intent is of no consequence. [The same rules apply when] one moves from tree to tree in an unenclosed orchard if he can no longer see his original place.40 ‫ ֵכּיָון ֶשֵׁבַּר ַﬠל ֶאָחד – ֵאין ָצ ִרי ְלָבֵר‬,‫כ ְוֵכן ָהאוֵֹכל ְבַּגןקנז ֻמָקּף ְמִחצּוֹתקנח ְורוֶֹצה ֶלֱאֹכל ִמֵפּרוֹת ָכּל ִאיָלן ְוִאיָלן‬ ‫קס‬. ‫קנט ִאם ָהָיה ְבַּדְﬠתּוֹ ֵכּן ְכֶּשֵׁבַּר‬,‫ַﬠל ָהֲאֵח ִרים‬ ‫ ֲאִפלּוּ ִאם ְכֶּשֵׁבַּר‬, ‫ ֲאִפלּוּ ֵהם ְסמוִּכים ֶזה ָלֶזה – ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬,‫וִּמַגּן ְלַגן ַהֻמָּקִּפים ְמִחצּוֹת ָכּל ֶאָחד ִבְּפֵני ַﬠְצמוֹ‬ ‫קסג ְוֵכן ֵמִאיָלן ְלִאיָלן ְבָּמקוֹם‬.‫קסא ְלִפי ֶשֵׁהם ְכּמוֹ ִמַבּ ִית ְלַבִיתקסב ֶשֵׁאין ַדְּﬠתּוֹ מוֶֹﬠֶלת ְכּלוּם‬,‫ָהָיה ַדְּﬠתּוֹ ַﬠל ַהֹכּל‬ ‫קסד‬.‫ ִאם ל ֹא ָיכוֹל ִל ְראוֹת ְמקוֹמוֹ ָה ִראשׁוֹן‬,‫ֶשֵׁאינוֹ ֻמָקּף ְמִחצּוֹת‬

12/20/2020, 1:24 PM

Seder Birkas HaNehenin: Chapter 10 – [The Laws Governing the Order ...

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Seder Birkas HaNehenin: Chapter 10 – [The Laws Governing the Order of Precedence for Blessings] (1–16) - The Order of Blessings for the Satisfaction that One Receives By Rabbi Schneur Zalman of Liadi

CHAPTER 10 [The Laws Governing the Order of Precedence for Blessings] (1–16) [‫פרק י ]ִדּין ְקִדיָמה ִבְּבָרכוֹת וּבוֹ ט"ז ֲהָלכוֹת‬ 1 If pieces of bread and a whole loaf of bread were brought to a person, the optimum manner of observing the mitzvah is to recite the blessing on the whole [loaf. This rule applies] even if [the whole loaf] is made from coarse flour and is small, and the pieces [of bread] are made from refined flour and are larger than the whole [loaf], provided they are both from the same type [of grain]. If, however, the whole loaf is made from barley and the pieces [of bread are made] from wheat, even if a slice is small, it is given precedence with regard to the recitation of the blessing. [The rationale is that the species] mentioned earlier in the verse:1 “A land of wheat and barley...” deserve precedence with regard to the order of blessings.2 Nevertheless, a G-d-fearing person should satisfy both opinions [by] placing the slice within the whole loaf3 and slicing a piece from both at the same time. [This course of action is followed] because barley is also one of the seven species [for which Eretz Yisrael was praised] and the loaf of barley bread is whole. If, however, the whole loaf is made from rye, even though it is a sub-species of barley, since it is not mentioned explicitly in the verse, there is no need at all to place [the loaf made from] it next to the sliced piece [made from] wheat.4 ‫ד ַוֲאִפלּוּ ִהיא ַפּת‬,‫א א ב ג ֵהִביאוּ ְלָפָניו ֶלֱאֹכל ֲחִתיכוֹת ֶשׁל ַפּת וַּפת ְשֵׁלָמה – ִמְצָוה ִמן ַהֻמְּבָחר ְלָבֵר ַﬠל ַהְשֵּׁלָמה‬ ‫ז ְוהוּא ֶשַׁהֹכּל ִמִמּין ֶאָחד‬,‫ִקָבּרה וְּקַטָנּהו ְוַהֲחִתיכוֹת ַפּת ְנִקָיּה וְּגדוָֹלה ֵמַהְשֵּׁלָמה‬. ‫ ֶשָׁכּל ַהֻמְּקָדּם‬,‫ ֲאִפלּוּ ִהיא ְפּרוָּסהח ְקַטָנּהט – ִהיא קוֶֹדֶמת ְלָבֵר ָﬠֶליָה‬,‫ֲאָבל ִאם ַהְשֵּׁלָמה ִמְשּׂעוֹ ִרים ְוַהֲחִתיכוֹת ֵמִחִטּים‬ ‫יב ֶשַׁמּ ִנּיַח ַהְפּרוָּסה‬,‫ ָיֵרא ָשַׁמ ִים יוֵֹצא ְיֵדי ְשֵׁתּיֶהן‬,‫יא ְוַאף ַﬠל ִפּי ֵכן‬.‫ַבָּפּסוּקי "ֶאֶרץ ִחָטּה וְּשֹׂעָרה ְוגוֹ'" – ֻמְקָדּם ִלְבָרָכה‬ ‫יד הוִֹאיל ְוַגם ַהְשּׂעוָֹרה ִהיא ִמז' ַהִמּי ִנין ְוִהיא ְשֵׁלָמה‬,‫ְבּתוֹ ַהְשֵּׁלָמה וּבוֵֹצַﬠיג ִמְשֵׁתּיֶהן ַיַחד‬. ‫טז ֵכּיָון ֶשׁלּ ֹא ִהְזִכּירוֹ ַהָכּתוּב‬,‫ ַאף ַﬠל ִפּי ֶשׁהוּא ִמין ְשׂעוֹ ִרים‬,(‫ֲאָבל ִאם ַהְשֵּׁלָמה ִהיא ֶשׁל ִשׁיפוֹןטו )ֶשׁקּוֹ ִרין קארין‬ ‫יז‬.‫ְבֵּפרוּשׁ – ֵאין ָצ ִרי ְלַה ִנּיחוֹ ְכָּלל ִﬠם ְפּרוָּסה ֶשׁל ִחִטּים‬ 2 All the above applies provided one desires to partake of both [types of bread]. If, however, he only wants to partake of one of them, he should recite the blessing on that bread, without being concerned about the other, even though the other type [of bread is made from a species] mentioned earlier in the verse cited above, is [generally] more important, and/or is preferred by the person himself. Nevertheless, he is not obligated to partake of it at all [just] because it is mentioned earlier [in the verse] or because it is more important. Even if he wishes to eat a

12/20/2020, 1:25 PM

Seder Birkas HaNehenin: Chapter 10 – [The Laws Governing the Order ...

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sliced piece of bread that is not made from one of the seven species, he is still not obligated to partake of the whole loaf [made from flour] from one of the seven species for which Eretz Yisrael is praised [just] because it is whole and more important.5 ‫ ְוֵאין לוֹ ָלֹחשׁ ְלַהֵשִּׁנית‬,‫ ֲאָבל ִאם ֵאינוֹ רוֶֹצה ֶלֱאֹכל ֶאָלּא ֵמַאַחת ֵמֶהן – ְיָבֵר ָﬠֶליָה‬,‫ב ְוָכל ֶזה ְכֶּשׁרוֶֹצה ֶלֱאֹכל ִמְשֵׁתּיֶהן‬ ‫ ֶשִׁמּשּׁוּם ְקִדיָמָתהּ ַוֲחִשׁיבוָּתהּ ֵאינוֹ ְמֻחָיּב ֶלֱאֹכל ִמֶמָּנּה‬,‫ַאף ַﬠל ִפּי ֶשִׁהיא ֻמְקֶדֶּמת ַבָּפּסוּק ְוִהיא ֲחשׁוָּבה ַוֲחִביָבה ָﬠָליו‬ ‫יח‬.‫ְכָּלל‬ ‫ַוֲאִפלּוּ ]ִאם[ רוֶֹצה ֶלֱאֹכל ְפּרוָּסה ֶשֵׁאיָנהּ ִמז' ַהִמּי ִנים וְּלָפָניו ְשֵׁלָמה ֶשִׁהיא ִמִשְּׁבַﬠת ַהִמּי ִנים – ֵאינוֹ ְמֻחָיּב ֶלֱאֹכל ִמֶמָּנּה‬ ‫יט‬.‫ִמְפֵּני ְשֵׁלמוָּתהּ ַוֲחִשׁיבוָּתהּ‬ 3 When two whole loaves or two sliced pieces were brought before a person to eat, and one was large and one was small, he should recite the blessing over the larger one. [This ruling applies] provided they were both of the same species of grain and of the same grade of flour. If, however, the smaller one was from fine flour and the larger one, from coarse flour, he should recite the blessing over the one from fine flour. If, however, they were equal in size and they were both made from fine flour, but one was made from whiter flour than the other, he should recite the blessing over the whiter bread. If the second one was not as white, but was larger than the other [whiter] one, there is a question which one receives precedence with regard to the blessing.6 ‫כ ְוהוּא‬.‫ ַאַחת ְגּדוָֹלה ְוַאַחת ְקַטָנּה – ְמָבֵר ַﬠל ַה ְגּדוָֹלה‬,‫ג ֵהִביאוּ ְלָפָניו ֶלֱאֹכל ְשֵׁתּי ְגּלוְּסָקאוֹת ְשֵׁלמוֹת אוֹ ְשֵׁתּי ְפּרוּסוֹת‬ ‫כג‬.‫ ֲאָבל ִאם ָה ְיָתהכא ַהְקַּטָנּהכב ְנִקָיּה ְוַה ְגּדוָֹלה ַפּת ִקָבּר – ְמָבֵר ַﬠל ַה ְנִּקָיּה‬,‫ֶשְׁשֵׁתּיֶהן ִמִמּין ֶאָחד ְוָשׁווֹת ִבְּנִקיּוּת‬ ‫כד ֲאָבל ִאם ַהְשִּׁנָיּה‬.‫ ַרק ֶשׁזּוֹ ְלָבָנה יוֵֹתר ִמזּוֹ – ְמָבֵר ַﬠל ַהְלָּבָנה יוֵֹתר‬,‫ְוִאם ְשֵׁתּיֶהן ָשׁווֹת ִבְּגֻדָלָּתן וְּשֵׁתּיֶהן ְנִקיּוֹת‬ ‫כה‬.‫ֶשֵׁאיָנהּ ְלָבָנה ָכּל ָכּ ִהיא ְגּדוָֹלה ִמזּוֹ – ֵישׁ ְלִהְסַתֵּפּק ֵאיֶזה ֵמֶהן קוֶֹדֶמת ִלְבָרָכה‬ 4 All of this applies with regard to [loaves of] bread [made] from the same species [of grain]. If, however, one loaf was made from barley and one from spelt, he should recite the blessing on the [bread made from] barley, even though the [bread made from] spelt is of higher quality and is finer. [The rationale is that] barley is explicitly mentioned as one of the seven species [for which Eretz Yisrael was praised]. Spelt, by contrast, although a sub-species of wheat and thus included [by association] in the seven species [for which Eretz Yisrael is praised], is not mentioned explicitly in the verse [as barley is].7 – ‫ ַאף ַﬠל ִפּי ֶשַׁהֻכְּסִּמין ָיִפים וְּנִק ִיּים ִמֶשּׁל ְשׂעוֹ ִרים‬,‫ ֲאָבל ִאם ֶאָחד ֶשׁל ְשׂעוֹ ִרים ְוֶאָחד ֶשׁל ֻכְּסִּמין‬,‫ד ְוָכל ֶזה ְבִּמין ֶאָחד‬ ‫ ַאף ַﬠל ִפּי ֶשֵׁהם ִמין‬,‫ ַמה ֶשֵּׁאין ֵכּן ֻכְּסִּמין‬,‫כו ְלִפי ֶשַׁהְשּׂעוָֹרה ְמֹפֶרֶשׁת ְבִּשְׁבַﬠת ַהִמּי ִנים‬,‫ְמָבֵר ַﬠל ֶשׁל ְשׂעוֹ ִרים‬ ‫כח‬.‫כז ל ֹא ִהְזִכּיָרם ַהָכּתוּב ְבֵּפרוּשׁ‬,‫ִחִטּים‬ 5 When does the above apply? When the person likes both loaves equally. If, however, he favors spelt [over barley], there are authorities who maintain that he should recite the blessing on the species he prefers. Other authorities maintain that he should recite the blessing on the species that is one of the seven mentioned in the verse.8 ‫ ֲאָבל ִאם ֶשׁל ֻכְּסִּמין ֲחִביָבה ָﬠָליו יוֵֹתר – ֵישׁ אוְֹמ ִריםכט‬,‫ה ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבֶּשְׁשֵׁתּיֶהן ֲחִביבוֹת ָﬠָליו ְבָּשֶׁוה‬ ‫לא‬.‫ ְוֵישׁ אוְֹמ ִריםל ֶשְׁמָּבֵר ַﬠל ִמין ִשְׁבָﬠה ֶשַׁבָּפּסוּק‬,‫ֶשְׁמָּבֵר ַﬠל ֶהָחִביב‬ 6 [The following rules apply when] there are many types of fruit over which the

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same blessing is recited before a person and none of the fruits are from the seven species. If the person prefers one of the fruits more than the others, the optimum way of performing the mitzvah is to recite a blessing over [the preferred fruit] and cover the other fruits with its blessing. Nevertheless, if the preferred fruit is not whole and the others are whole, then the optimum manner of performing the mitzvah is to recite the blessing on a whole fruit. ‫לב ִאם ֵישׁ ֵבּיֵניֶהם ִמין ֶאָחד ֶשׁהוּא ָחִביב‬,‫ו ָהיוּ ְלָפָניו ִמיֵני ֵפּרוֹת ַה ְרֵבּה ֶשִׁבּ ְרכוֵֹתיֶהם ָשׁווֹת ְוֵאין ֵבּיֵניֶהם ִמז' ַהִמּי ִנים‬ ‫לד‬.‫ֶאְצלוֹ יוֵֹתר ִמֻכָּלּם – ִמְצָוה ִמן ַהֻמְּבָחר ְלָבֵר ָﬠָליולג ְוִלְפֹטר ֶאת ַהְשָּׁאר ְבִּב ְרָכתוֹ‬ [‫לה]וּ‬.‫ ִאם ֶהָחִביב ֵאינוֹ ָשֵׁלם ַוֲאֵח ִרים ֵהם ְשֵׁלִמים – ִמְצָוה ִמן ַהֻמְּבָחר ְלָבֵר ַﬠל ַהָשֵּׁלם‬,‫ִמָכּל ָמקוֹם‬ 7 If their blessings are not identical, then [foods over which] the blessings Borei pri haetz and Borei pri haadamah [are recited are] given precedence over [foods] for which the blessing Shehakol is recited, even if the latter is preferred more. [Different rules apply with regard to a preference between foods] over which the blessings Borei pri haetz and Borei pri haadamah are recited. If one [would like to partake of two foods, one over which the blessing Borei pri haetz is recited, and one over which the blessing Borei pri haadamah is recited, and he] prefers the food over which the blessing Borei pri haadamah is recited, he must recite the blessing over that food first. If one likes them both equally, it is desirable to recite the blessing Borei pri haetz first, even though there is no definite obligation to do so.9 ‫לו ַאף‬,"‫ז ְוִאם ֵאין ִבּ ְרכוֵֹתיֶהן ָשׁווֹת – ֲהֵרי ִבּ ְרכוֹת "בּוֵֹרא ְפּ ִרי ָהֵﬠץ" וּ"בוֵֹרא ְפּ ִרי ָהֲאָדָמה" קוְֹדִמין ְלִב ְרַכּת "ֶשַׁהֹכּל‬ ‫ ִאם ַהִמּין ֶשִׁבּ ְרָכתוֹ‬,"‫לז ֲאָבל "בּוֵֹרא ְפּ ִרי ָהֵﬠץ" וּ"בוֵֹרא ְפּ ִרי ָהֲאָדָמה‬.‫ַﬠל ִפּי ֶשַׁהִמּין ֶשִׁבּ ְרָכתוֹ "ֶשַׁהֹכּל" ָחִביב ָﬠָליו‬ ‫"בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" ָחִביב ָﬠָליו – ָצ ִרי ְלָבֵר ָﬠָליו ְתִּחָלּה;לח ְוִאם ְשֵׁניֶהם ָשׁ ִוים ַבֲּחִביבוּת – טוֹב ְלַהְקִדּים ִבּ ְרַכּת‬ ‫מ‬.‫לט ַאף ַﬠל ִפּי ֶשֵׁאין ִחיּוּב ָגּמוּר ַבָּדָּבר‬,"‫"בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬ 8 [In the above situation,] if there were fruits from the seven species [for which Eretz Yisrael is praised] among [the fruit, and] their blessings are the same as those of the other fruits (for example, figs and grapes with apples), one should recite the blessing over the fruit from the seven species, and cover the rest. [This rule applies] even when there was only a half of [the fruit from the seven species], while the other fruits were whole. If, however, one prefers the other fruits, he may recite the blessing on whichever fruit he wishes. When the blessings [over the foods] are not the same, and thus it is necessary to recite blessings over both of them (for example, figs, grapes or raisins, and types of kitniyos), when one likes both equally, the law permits reciting a blessing first on whichever one the person desires more. It is, however, preferable to recite the blessing Borei pri haetz before the blessing Borei pri haadamah. If, [however,] one prefers the food which is not from the seven species [for which Eretz Yisrael is praised], he should give it precedence [and recite the blessing over it] even though its blessing is Borei pri haadamah. ‫ ִאם ִבּ ְרכוֵֹתיֶהם ָשׁווֹת )ְכּגוֹן ְתֵּא ִנים ַוֲﬠָנִבים ִﬠם ַתּפּוִּחים( – ָﬠָליומא הוּא ְמָבֵר וּפוֵֹטר‬,‫ח ְוִאם ֵישׁ ֵבּיֵניֶהם ִמז' ַהִמּי ִנים‬ ‫מד‬.‫מג ְוִאם ָהֲאֵח ִרים ֲחִביִבים ָﬠָליו יוֵֹתר – ְמָבֵר ַﬠל ֵאיֶזה ֶשׁ ִיּ ְרֶצה‬.‫מב ֲאִפלּוּ הוּא ֲחִצי ְוֵהם ְשֵׁלִמים‬,‫ֶאת ָהֲאֵח ִרים‬ ‫ְוִאם ֵאין ִבּ ְרכוֵֹתיֶהם ָשׁווֹת ְוָצ ִרי ְלָבֵר ַﬠל ְשֵׁניֶהםמה )ְכּגוֹן ְתֵּא ִנים אוֹ ֲﬠָנִבים אוֹ ִצמּוִּקים ִﬠם ִמיֵני ִקְט ִניּוֹת( – ֵאיֶזה‬ ‫מו ֶאָלּא ֶשׁטּוֹב יוֵֹתר ְלַהְקִדּים ִבּ ְרַכּת‬,‫ ִאם ְשֵׁניֶהם ָשׁ ִוים ַבֲּחִביבוּת‬,‫ֵמֶהם ֶשׁ ִיּ ְרֶצה ָיכוֹל ְלַהְקִדּים ְלָבֵר ְתִּחָלּה ִמן ַה ִדּין‬ ‫ ַאף ַﬠל ִפּי‬,‫"בּוֵֹרא ְפּ ִרי ָהֵﬠץ" ְל"בוֵֹרא ְפּ ִרי ָהֲאָדָמה";מז ְוִאם אוֹתוֹ ֶשֵׁאינוֹ ִמִמּין ז' ָחִביב ָﬠָליו יוֵֹתר – ֵישׁ לוֹ ְלַהְקִדּימוֹ‬ ‫מח‬."‫ֶשִׁבּ ְרָכתוֹ "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬

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9 [Within] the seven species themselves, there is an order of priority. The species mentioned earlier in the verse:10 “A land of wheat, barley, vines, figs and pomegranates, a land of olives [yielding] oil and honey,” deserve precedence with regard to the recitation of blessings. (“Honey” refers to dates.) [The above applies provided] one likes the [different] species equally. If, however, he prefers [a species mentioned] later in the verse, he may grant precedence to whichever one he desires [and recite its blessing first]. ‫מט ֶשָׁכּל ַהֻמְּקָדּם ַבָּפּסוּקנ "ֶאֶרץ ִחָטּה וְּשֹׂעָרה ְוֶגֶפן וְּתֵאָנה ְו ִרמּוֹן‬,‫ט ִשְׁבַﬠת ַהִמּיִנין ַﬠְצָמן ֵישׁ ָלֶהם ְקִדיָמה ֶזה ַﬠל ֶזה‬ ‫נב ִאם ֵהן ָשׁ ִוין ֶאְצלוֹ ַבֲּחִביבוּת‬,‫ֶאֶרץ ֵזית ֶשֶׁמן וְּדָבשׁ" )"ְדַּבשׁ" ֵפּרוּשׁוֹ ְתָּמ ִריםנא( – קוֵֹדם ִלְבָרָכה‬. ‫נג‬.‫ְוִאם ַהְמֻאָחר ַבָּפּסוּק ָחִביב ֶאְצלוֹ יוֵֹתר – ֵאיֶזה ֶשִׁיּ ְרֶצה ַיְקִדּים‬ 10 When does the above apply? To [a choice] between two different types of fruit [from the seven species] or to [a choice] between [foods made from] wheat and [foods made from] barley. If, however, one has to [choose between foods made from] wheat or barley and [any of these] fruits, the wheat and barley [products] are given priority, even though one prefers the fruit. ‫נה ֲאָבל ִחָטּה וְּשׂעוָֹרה ִﬠם ֵפּרוֹת – ֵישׁ‬,‫ אוֹ ְבִּחָטּה וְּשׂעוָֹרה ֶזה ִﬠם ֶזה‬,‫י ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים?נד ְבֵּפרוֹת ֶזה ִﬠם ֶזה‬ ‫נו‬.‫ְלַהְקִדּים ַהִחָטּה וְּשׂעוָֹרה ַאף ַﬠל ִפּי ֶשַׁהֵפּרוֹת ֲחִביִבים ָﬠָליו יוֵֹתר‬ 11 What is the verse referring to when it mentions wheat and barley? [To wheat and barley products prepared the way] in which they are ordinarily eaten, e.g., bread, or cooked food over which the blessing Borei minei mezonos is recited. Whenever, by contrast, the blessings Borei pri haadamah or Shehakol are recited over [a wheat or barley product], the food is not given precedence over fruit from the seven species and its blessing is not recited first. [An exception to the rule is a food] that the person prefers, and whose blessing is not Shehakol, but rather Borei pri haadamah, and the blessing over [the fruit] of the seven species is Borei pri haetz, as explained above.11 ‫נח אוֹ ַתְּבִשׁיל ֶשִׁבּ ְרָכתוֹ "בּוֵֹרא‬,‫נז ְכּגוֹן ֶשָׁﬠָשׂה ִמֶמּנּוּ ַפּת‬,‫יא ְבֵּאיֶזה ִחָטּה וְּשׂעוָֹרה ַהָכּתוּב ְמַדֵבּר? ְכֶּשֵׁהן ְבֶּדֶר ֲאִכיָלָתן‬ ‫סב‬,'‫נט ֲאָבל ָכּל ֶשְׁמָּב ְרִכין ָﬠָליו "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה"ס אוֹ "ֶשַׁהֹכּל"סא – ֵאין ְמָב ְרִכין ָﬠָליו ִלְפֵני ִמין ז‬,"‫ִמיֵני ְמזוֹנוֹת‬ ‫ וִּב ְרַכּת ִמין ז' הוּא‬,"‫ ְוֵאין ִבּ ְרָכתוֹ "ֶשַׁהֹכּל"סג ֶאָלּא "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬,‫ֶאָלּא ִאם ֵכּן הוּא ָדָּבר ֶשָׁחִביב ֶאְצלוֹ יוֵֹתר‬ ‫סה‬.‫סד ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬,"‫"בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬ 12 Even [when] the blessing Borei minei mezonos is recited over products made from spelt, oats and rye — [i.e., types of grain] not mentioned explicitly in the verse [praising Eretz Yisrael’s produce]— the blessing recited over these products takes precedence over the blessing Borei pri haetz, which is recited over any fruit, even [fruit] of the seven species. (Therefore, the cake called lekach (i.e., honey-cake,) takes precedence over all kinds of confections. [This rule even applies] when the lekach is made of rye [flour, and the other confections are] made from fruits of the seven species, and the person prefers the other confections more.) An exception [to this rule] is olives, which are given precedence over barley [products]. Needless to say, [olives are given precedence] over [products made from] oats and rye, which are sub-species of barley — when [the barley product and the olives] are equally desired. [The rationale is that the verse praising Eretz Yisrael mentions the word eretz, “land,” twice.] The second time that term is mentioned, it

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creates an interruption [in the order of the produce listed]. Thus the species mentioned closer to the second time [the word] eretz is mentioned are granted precedence over those further removed from the first [mention of the word] eretz. Wheat [products], however, deserve precedence over olives and similarly, barley [products deserve precedence] over dates. ‫יב ֲאִפלּוּ ִבּ ְרַכּת "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" ֶשׁל ֻכְּסִּמין ְוִשֹׁבֶּלת שׁוָּﬠל ְוִשׁיפוֹן ֶשֵׁאין ְכּתוִּבין ְבֵּפרוּשׁ ַבָּפּסוּקסו – קוְֹדִמין‬ ‫ְלִב ְרַכּת "בּוֵֹרא ְפּ ִרי ָהֵﬠץ" ֶשׁל ָכּל ַהֵפּרוֹת ַאף ֶשֵׁהן ִמין ז'סז ) ְוָלֵכן ִמיֵני ְמִתיָקה ֶשׁקּוֹ ִרין לעקי סח ֲאִפלּוּ הוּא ֶשׁל‬ (‫ ְוַאף ֶשֵׁהם ֲחִביִבים ָﬠָליו ְבּיוֵֹתרסט‬,'‫ִשׁיפוֹן – קוְֹדִמין ְלָכל ִמיֵני ִמ ְרַקַחת ֲאִפלּוּ ֵהן ִמִמּין ז‬. ‫עא ִאם ָשׁ ִוין‬,‫ע ְוֵאין ָצ ִרי לוַֹמר ְלִשֹׁבֶּלת שׁוָּﬠל ְוִשׁיפוֹן ֶשֵׁהן ִמין ְשׂעוָֹרה‬,‫חוּץ ִמן ַהַזּ ִית ֶשׁהוּא קוֵֹדם ַלְשּׂעוָֹרה‬ ‫עג ֲאָבל‬.‫ ְוָכל ַהָסּמוּ לוֹ ָחשׁוּב ִמן ַהְמֻאָחר ֵמ"ֶאֶרץ" ָה ִראשׁוֹן‬,‫עב ְלִפי ֶשׁ"ֶאֶרץ" ַהֵשּׁ ִני ֶשַׁבָּפּסוּק ִהְפִסיק ָהִﬠְנָין‬,‫ַבֲּחִביבוּת‬ ‫עד‬.‫ ְוֵכן ְשׂעוָֹרה ִלְתָמ ִרים‬,‫ִחָטּה קוֶֹדֶמת ַלַזּ ִית‬ 13 Dates should be given precedence over grapes and raisins. Wine, however, should be given precedence over olives, even when one prefers the olives. [The reason is that] the blessing Borei pri hagafen is the most prestigious of all blessings except for the blessing Borei minei mezonos,12 whether the latter is recited over wheat [products] or barley [products. This blessing] should be given precedence over the blessing Borei pri hagafen even when one prefers the wine.13 ‫עז ִמְפֵּני ֶשִׁבּ ְרַכּת‬,‫עו ֲאִפלּוּ ַהַזּ ִית ָחִביב ָﬠָליו יוֵֹתר‬,‫עה ֲאָבל ַהַיּ ִין קוֵֹדם ֲאִפלּוּ ְלַז ִית‬.‫יג ְתָּמ ִרים קוְֹדִמין ַלֲﬠָנִבים ְוִצמּוִּקין‬ ‫עט ֵבּין ֶשׁל ִחָטּה ֵבּין ֶשׁל‬,"‫עח חוּץ ִמִבּ ְרַכּת "בּוֵֹרא ִמיֵני ְמזוֹנוֹת‬,‫"בּוֵֹרא ְפּ ִרי ַהָגֶּפן" ִהיא ֲחשׁוָּבה ִמָכּל ַהְבָּרכוֹת‬ ‫פב‬.‫פא ֲאִפלּוּ ַהַיּ ִין ָחִביב ָﬠָליו יוֵֹתר‬,"‫פ ֶשׁקּוֶֹדֶמת ְל"בוֵֹרא ְפּ ִרי ַהָגֶּפן‬,‫ְשׂעוָֹרה‬ 14 The blessing over bread — even [when it’s made from] spelt or rye — is given precedence over all [other] blessings, even [those recited over] olives and wine. ‫פד‬.‫ ֲאִפלּוּ ְלַז ִית ְוַי ִין‬,‫פג ֲאִפלּוּ ֶשׁל ֻכְּסִּמין ְוִשׁיפוֹן – קוֶֹדֶמת ְלָכל ַהְבָּרכוֹת‬,‫יד ִבּ ְרַכּת ַהַפּת‬ 15 In all situations where a preferred food is granted precedence, [the definition of] “preferred” is either that one prefers it on most occasions, even though now he has no [particular] desire for it, or that he desires it now, although generally he does not prefer it. When there are two types of food in front of a person, one of which he desires at this time and the other which he would prefer on most occasions, he may give precedence to whichever one he wishes. ‫פו ֵבּין ֶשָׁחֵפץ בּוֹ‬,‫פה ֵבּין ֶשׁהוּא ָחִביב ָﬠָליו ְבֹּרב ַהְפָּﬠִמים ַאף ַﬠל ִפּי ֶשֵׁאין ָחֵפץ בּוֹ ַﬠָתּה‬,‫טו ָכּל ָמקוֹם ֶשֶׁהָחִביב קוֵֹדם‬ ‫ ָהֶאָחד ָחֵפץ בּוֹ ַﬠָתּה‬,‫ ְוִאם ֵישׁ ְלָפָניו ְשֵׁני ִמיִנים‬.‫ַﬠָתּהפז ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ָחִביב ָﬠָליו ְבֹּרב ַהְפָּﬠִמים – ִנְקָרא ָחִביב‬ ‫פח‬.‫ְוַהֵשּׁ ִני ָחִביב ָﬠָליו ְבֹּרב ְפָּﬠִמים – ֵאיֶזה ֶשׁ ִיּ ְרֶצה ַיְקִדּים‬ 16 The above laws requiring that precedence [be giving to one food over another] apply only when both foods are in front of the person. If, however, one is not in front of him, there is no need to wait for it [to be brought out rather than recite the blessing over the second food]. If [a food that deserves precedence is] brought to him while he was reciting a blessing over [a different] type [of food that was already in front of him], he should eat from the first type of food before [eating from the second food. This rule even applies] even when their blessings are the same, he prefers the second [food], and the second food is one of the seven species.14 ‫ ֲאָבל ִאם אוֹתוֹ ֶשִׁדּינוֹ ְלַהְקִדּימוֹ ֵאינוֹ ְלָפָניו – ֵאין ָצ ִרי ְלַהְמִתּין‬,‫טז ָכּל ִדּיֵני ְק ִדימוּת ַהָלּלוּ ֵאיָנן ֶאָלּא ְכֶּשְׁשֵּׁניֶהם ְלָפָניו‬

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'‫ ַאף ַﬠל ִפּי ֶשִׁבּ ְרכוֵֹתיֶהן ָשׁווֹת ְוַהֵשּׁ ִני ָחִביב לוֹ ְוהוּא ִמִמּין ז‬,‫פט ְוִאם ֵהִביאוּ ְלָפָניו ְבּעוֹדוֹ ְמָבֵר ַﬠל ִמין ָה ִראשׁוֹן‬.‫ָﬠָליו‬ ‫צ‬.‫– ִמָכּל ָמקוֹם י ֹאַכל ִמִמּין ָה ִראשׁוֹן ְתִּחָלּה‬

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Seder Birkas HaNehenin: Chapter 11 – [The Laws Governing the Blessings Recited Over Fragrance and the Blessing Shehechiyanu] The Order of Blessings for the Satisfaction that One Receives By Rabbi Schneur Zalman of Liadi

CHAPTER 11 [The Laws Governing the Blessings Recited Over Fragrance and the Blessing Shehechiyanu] (1–16) [‫ וּבוֹ ט"ז ֲהָלכוֹת‬,"‫פרק יא ]ִדּיֵני ִבּ ְרַכּת ָהֵריַח ְו"ֶשֶׁהֱחָינוּ‬ 1 The blessing recited over a pleasant fragrance must be recited before one begins to smell it, just as a blessing over food is recited before one tastes [it], because it is forbidden to derive satisfaction from this world without reciting a blessing.1 Which blessings are recited [on fragrances]? If the pleasant fragrance comes from a species of herbs, one should recite the blessing …Borei isvei v’somim [which praises G-d, “Who created fragrant herbs”]. The ayin [of isvei] should be enunciated with a chirik, as in the phrase (Mishlei 27[:25]): isvos horim (“herbs of the mountains”). ‫ה ְלִפי‬,‫ד ְכּמוֹ ֶשְׁמָּב ְרִכין ַﬠל ָהֳאָכִלין ֹקֶדם ֶשׁ ִיְּטֹעם‬,‫א א ב ג ִבּ ְרַכּת ָהֵריַח ַהטּוֹב ָצ ִרי ְלָבֵר ֹקֶדם ֶשַׁיְּתִחיל ְלָה ִריַח‬ ‫ו‬.‫ֶשָׁאסוּר ֵלָהנוֹת ֵמעוָֹלם ַהֶזּה ְבּל ֹא ְבָּרָכה‬ (‫ח ְוֵישׁ לוַֹמר )ִﬠְשֵּׂבי‬."‫ְוֵכיַצד ְמָבֵר ?ז ִאם ֶזה ֶשָׁהֵריַח ַהטּוֹב יוֵֹצא ִמֶמּנּוּ הוּא ִמין ֵﬠֶשׂב – ְמָבֵר "בּוֵֹרא ִﬠְשֵּׂבי ְבָשִׂמים‬ ‫ט ְכּמוֹ ֶשָׁכּתוּבי "ִﬠְשּׂבוֹת ָה ִרים‬,‫"ָהַﬠ ִי"ן ְבִּחי ִריק‬. 2 If [the fragrance comes from] a species of tree, the blessing Borei atzei v’somim [praising G-d, “[Who] created fragrant trees”] should be recited over it. [This includes] even plants that, unlike fruit trees, are not trees in the full sense of the word. [Nevertheless,] since they have trunks that are not entirely soft like [those of] herbs and vegetables, but rather are somewhat firm like flax stalks, for example, spikenard and rosemary plants, they are categorized as trees with regard to this blessing. In this vein, Scripture uses the term “tree” [eitz] when referring to flax, as is written:2 “She concealed them with the stalks (haetz, literally “trees”) of flax.” Similarly, the blessing Borei atzei v’somim should be recited over the fragrance of spikenard oil. ,‫יא ַוֲאִפלּוּ ֵאינוֹ ֵﬠץ ָגּמוּר ַמָמּשׁ ְכֵּﬠץ ָהִאיָלןיב ֶאָלּא ִגְּבעוִֹלין‬."‫ב ְוִאם הוּא ִמין ֵﬠץ – ְמָבֵר ָﬠָליו "בּוֵֹרא ֲﬠֵצי ְבָשִׂמים‬ ‫יד ְוֵכן‬,‫יג ְכּגוֹן ִשֹׁבֶּלת ֵנ ְרְדּ ֶשׁקּוֹ ִרין אושפי"ג‬,‫ֶשֵׁאיָנן ַרִכּים ַמָמּשׁ ַכֲּﬠָשִׂבים ְוֶיֶרק ֶאָלּא ָקִשׁים ְקָצת ְכּ ִגְבעוֵֹלי ַהִפְּשָׁתּן‬ ,‫ ְכּמוֹ ֶשָׁמִּצינוּ ִבְּלשׁוֹן ַהָכּתוּב ֶשַׁהִפְּשָׁתּן ִנְקָרא ֵﬠץ‬,‫ִסיְמָלקטו )ֶשׁקּוֹ ִרין רוסמארי"ןטז( – ִנְקָרִאין ֵﬠץ ְלִﬠ ְנַין ְבָּרָכה זוֹ‬ ‫יח ְוֵכן ַﬠל ֵריַח ַהֶשֶּׁמן ִמִשֹּׁבֶּלת ֵנ ְרְדּ )ֶשׁקּוֹ ִרין שפיגנארד"ייט( – ְמָבֵר "בּוֵֹרא‬."‫ְכּמוֹ ֶשָׁכּתוּביז "ַוִתְּטְמֵנם ְבִּפְשֵׁתּי ָהֵﬠץ‬ ‫כ‬."‫ֲﬠֵצי ְבָשִׂמים‬ 3 If [fragrance comes from] a fruit which is fit to eat, whether [it is] one that grows on a tree like an apple or an esrog, or one that grows from the earth, the blessing 12/20/2020, 1:25 PM

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Baruch Atah A-donai… asher nasan rei’ach tov bapeiros,“Blessed are You, G-d our L-rd Who endowed fruits with pleasant fragrance,” should be recited over its fragrance. If one took [a fruit] in his hand intending only to eat it, and its fragrance wafted to his nose on its own, [as it were,] a blessing should not be recited over this fragrance. [The rationale is that] he did not take [the fruit] in his hand so that the fragrance would reach his nose. Rather, he only [picked up the fruit] to eat it. [If, however,] he changed his mind and lifted the fruit to his nose to enjoy its fragrance before eating it, he should first recite the blessing Asher nasan rei’ach tov bapeiros, and then [he should recite] the blessing Borei pri haetz or Borei pri haadamah. [Only] after [reciting these blessings], should he eat [the fruit]. Some authorities maintain that one should recite the blessing Asher nasan reiach tov bapeiros even over the fragrance from produce that is fit to be eaten only when mixed with other foods if the produce is primarily [prepared to be used] in this manner, for example, cinnamon or cloves, which are prepared to be used as spices for cooked food. Other authorities differ and maintain that the blessing Borei atzei v’somim is recited over them, since they are not fit to be eaten by themselves. Because of this doubt, [in this instance,] one should recite the blessing Borei minei v’somim [praising G-d, “Who created types of fragrant spices,”], which covers all kinds [of fragrances] and with which, after the fact, one fulfils his obligation [to recite a blessing] over all types of pleasant fragrances.3 [Similarly, when one is in doubt whether [a fragrant plant] is considered a tree or an herb, [he should recite the blessing Borei minei v’somim over its fragrance]. ‫ "ָבּרוּ‬:‫כא ֵבּין ְפּ ִרי ָהֲאָדָמהכב – ְמָבֵר ַﬠל ֵריחוֹ‬,‫ ֵבּין ְפּ ִרי ָהֵﬠץ ְכּמוֹ ַתּפּוַּח ְוֶאְתרוֹג‬,‫ג ְוִאם הוּא ְפּ ִרי ָהָראוּי ַלֲאִכיָלה‬ ‫כג‬."‫ ֲאֶשׁר ָנַתן ֵריַח טוֹב ַבֵּפּרוֹת‬,‫ַאָתּה ה' ֱא ֵקינוּ ֶמֶל ָהעוָֹלם‬ ‫ הוִֹאיל ְול ֹא ְנָטלוֹ ְבָּידוֹ ְכֵּדי‬,‫ְוִאם ְנָטלוֹ ְבָּידוֹ ְלָאְכלוֹ ִבְּלַבד ְוָהֵריַח עוֶֹלה ֵמֵאָליו ֶאל ָחְטמוֹ – ֵאינוֹ ְמָבֵר ַﬠל ֵריַח ֶזה‬ ‫כד ֶאָלּא ִאם ֵכּן ִנְמַל וַּמ ְגִבּיַהּ ַהְפּ ִרי ֶאל ָחְטמוֹ ֵלָהנוֹת ֵמֵריחוֹ ֹקֶדם‬,‫ֶשַׁיֲּﬠֶלה ָהֵריַח ֶאל ָחְטמוֹ ַרק ַלֲאִכיָלה ְלַבָדּהּ‬ ‫ ְוַאַחר ָכּ ִבּ ְרַכּת "בּוֵֹרא ְפּ ִרי ָהֵﬠץ" אוֹ "בּוֵֹרא ְפּ ִרי‬,"‫ֶשׁי ֹאְכֶלנּוּכה – ָאז ְמָבֵר ְתִּחָלּה "ֲאֶשׁר ָנַתן ֵריַח טוֹב ַבֵּפּרוֹת‬ ‫כו‬.‫ ְואוְֹכלוֹ‬,"‫ָהֲאָדָמה‬ ‫כח ְכּגוֹן ִקָנּמוֹן )ֶשׁקּוֹ ִרין‬, ‫כז ִאם ִﬠָקּרוֹ עוֵֹמד ְלָכ‬,‫ַוֲאִפלּוּ ְפּ ִרי ֶשֵׁאינוֹ ָראוּי ַלֲאִכיָלה ֶאָלּא ַﬠל ְיֵדי ַתֲּﬠרוֹבוֹת‬ ‫צימרינ"ד(כט ְוִצֹפֶּרן )ֶשׁקּוֹ ִרין נעגלי"ך(ל ֶשׁעוְֹמִדין ְלַתְבִלין ְבַּתְבִשׁיִלין – ֵישׁ אוְֹמ ִרים ֶשְׁמָּבֵר ַﬠל ֵריָחם "ֲאֶשׁר ָנַתן‬ ‫לג ֵמַאַחר ֶשֵׁאיָנם ְראוּ ִיים‬,"‫לא ְוֵישׁ חוְֹלִקים ָבֶּזהלב ְואוְֹמ ִרים ֶשְׁמָּבֵר ֲﬠֵליֶהן "בּוֵֹרא ֲﬠֵצי ְבָשִׂמים‬."‫ֵריַח טוֹב ַבֵּפּרוֹת‬ ‫לה ְויוֵֹצא ָבּהּ ְיֵדי חוָֹבתוֹ‬,‫לד ֶשִׁהיא כּוֶֹלֶלת ָכּל ַהִמּי ִנים‬,"‫ וִּמָסֵּפק ֵישׁ ְלָבֵר ֲﬠֵליֶהם "בּוֵֹרא ִמיֵני ְבָשִׂמים‬.‫ַלֲאִכיָלה ְבֵּﬠיָנם‬ ‫לז‬.‫לו ְוֵכן ְבָּדָבר ֶשָׁסֵּפק לוֹ ִאם הוּא ִמין ֵﬠץ אוֹ ִמין ֵﬠֶשׂב‬.‫ְבִּדיֲﬠַבד ַﬠל ָכּל ַהִמּי ִנים‬ 4 One should recite the blessing Borei isvei v’somim over the fragrance of roses which grow from the ground, and the blessing Borei atzei v’somim over the fragrance of roses which grow on a tree. Even though [roses] are fit to be eaten in a confection,4 they [are not grown] primarily for that purpose, but [rather, they are grown primarily] for their fragrance. ‫לח ְוַה ְגֵּדִלים‬,"‫ ַהְגֵּדִלים ַבַּקּ ְרַקע – ְמָבֵר ַﬠל ֵריָחם "בּוֵֹרא ִﬠְשֵּׂבי ְבָשִׂמים‬,(‫ ֶשֵׁהם שׁוַֹשׁ ִנּים )ֶשׁקּוֹ ִרין רויזי"ן‬,‫ד ְוָרִדים‬ ‫ ֶאָלּא‬, ‫לט ְוַאף ַﬠל ִפּי ֶשׁ ְראוּ ִיים ַלֲאִכיָלה ְבִּמ ְרַקַחתמ – ֵאין ִﬠָקָּרם עוֵֹמד ְלָכ‬,"‫ָבִּאיָלן – ְמָבֵר "בּוֵֹרא ֲﬠֵצי ְבָשִׂמים‬ ‫מא‬.‫ְלָה ִריַח‬

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Seder Birkas HaNehenin: Chapter 11 – [The Laws Governing the Blessin...

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https://www.chabad.org/library/article_cdo/aid/4637916/jewish/Seder-Bi...

5 The blessing Borei minei v’somim should be recited over fragrances which do not emerge from either a tree or a herb, e.g., musk. [This substance] is extracted from a gland5 in the neck of a known wild animal where a bloodlike substance first collects. It then dries and musk is produced from it. It is forbidden to partake of [this substance] or to include it in cooked food due to the suspicion [that it is forbidden] as blood. There are authorities who permit [partaking of it], but a meticulous person6 should be stringent with himself, because doing so involves a question regarding a Scriptural prohibition.7 ‫ ְוהוּא מוְּסק )ֶשׁקּוֹ ִרין פיזו"ם ִבְּלשׁוֹן ַאְשְׁכַּנזמב( ַהיּוֵֹצא‬,‫ ְכּגוֹן ַהֹמּר‬,‫ה ְוָכל ֶשֵׁאינוֹ ל ֹא ִמין ֵﬠץ ְול ֹא ִמין ֵﬠֶשׂב‬ ‫ ֶשִׁמְּתַקֵבּץ ָשׁם ְתִּחָלּה ְכִּמין ָדּם ְוַאַחר ָכּ ִמְתַיֵבּשׁ ְוַנֲﬠֶשׂה ִמֶמּנּוּ ַהֹמּרמג – ְמָבֵר ַﬠל‬,‫ֵמֲחטוֶֹטֶר)וֹ(ת ֶשְׁבַּצַוּאר ַחָיּה ַידּוַּﬠ‬ ‫מד‬."‫ֵריחוֹ "בּוֵֹרא ִמיֵני ְבָשִׂמים‬ ‫מז‬.‫מו וַּבַﬠל ֶנֶפשׁ ַיְחִמיר ְלַﬠְצמוֹ ְבָּסֵפק ֶשׁל תּוָֹרה‬.‫מה ְוֵישׁ ַמִתּי ִרין‬.‫ ִמשּׁוּם ֲחַשׁשׁ ָדּם‬,‫ְוָאסוּר ְלָאְכלוֹ ְוִלְתּנוֹ ַבַּתְּבִשׁיל‬ 6 [The following rules apply to] oil which has been scented with spices. If there is some of the actual substance of the spice in the oil, the blessing for the spice — either [Borei] atzei v’somim or [Borei] isvei v’somim — should be recited over the scented oil. If one strained all of the spice from the oil, leaving only the fragrance absorbed in the oil, there are authorities who maintain that the blessing Borei minei v’somim should be recited. Weight should be given to their words. Nevertheless, the liquid extracted from the spice has the same status as the substance of the spice [itself]. According to all opinions the blessing for the spice is recited [over this liquid]. Similarly, the blessing [Borei] atzei v’somim should be recited on fragrant sap which drips from trees, e.g., frankincense and gum mastic. ‫ "ֲﬠֵצי ְבָשִׂמים"מח אוֹ‬:‫ ִאם ֵישׁ ַמָמּשׁוּת ַהֹבֶּשׂם ַבֶּשֶּׁמן – ְמָבֵר ַﬠל ֵריַח ַהֶשֶּׁמן ְכִּב ְרַכּת ַהֹבֶּשׂם‬,‫ו ֶשֶׁמן ֶשִׁפְּטּמוֹ ִבְּבָשִׂמים‬ ‫מט‬."‫"ִﬠְשֵּׂבי ְבָשִׂמים‬ ‫ ְוֵישׁ ָלֹחשׁ‬."‫ְוִאם ִסְנּנוֹ ֵמַהֶשֶּׁמן ְלַגְמֵרי ַרק ֶשֵׁריחוֹ ִנְקַלט ַבֶּשֶּׁמן – ֵישׁ אוְֹמ ִריםנ ֶשְׁמָּבֵר "בּוֵֹרא ִמיֵני ְבָשִׂמים‬ ‫נא‬.‫ְל ִדְבֵריֶהם‬ ‫נג‬.‫ וְּמָבֵר ַﬠל ֵריָחם ְכִּב ְרַכּת ַהֹבֶּשׂםנב ְלִדְבֵרי ַהֹכּל‬,‫ֲאָבל ַמ ִים ַה ִנְּסָחִטים ֵמַהֹבֶּשׂם – ֲהֵרי ֵהם ְכַּמָמּשׁוּת ַהֹבֶּשׂם‬ ‫נד‬."‫ ְכּגוֹן ַהְלּבוָֹנה ְוַהמיצטיכ"י – ְמָבֵר "ֲﬠֵצי ְבָשִׂמים‬,‫ְוֵכן ַﬠל ֵריַח ְשָׂרף ַהנּוֵֹטף ֵמָהֵﬠִצים‬ 7 If oil contains substances of species [over which the blessing Borei] atzei [v’somim is recited] and [substances of species over which the blessing Borei] isvei v’somim should be recited, all authorities agree that the blessing Borei minei v’somim should be recited over the [scented] oil. Similarly, if [species that require the blessing Borei] atzei [v’somim] and [other species which require the blessing Borei] isvei v’somim have been ground and mixed together without being mixed into oil, the blessing Borei minei v’somim should be recited over their fragrance. If, however, they were not ground together and it is possible to separate the [different types], one must [do so and] recite a blessing over the fragrance of each type individually. It is desirable to recite the blessing Borei atzei v’somim before the blessing Borei isvei v’somim. If there is a myrtle among [the fragrant leaves], the blessing should be recited on it first. If there is also a substance that requires the blessing Borei minei v’somim, the blessing Borei isvei v’somim should be recited before the blessing Borei minei v’somim.

12/20/2020, 1:25 PM

Seder Birkas HaNehenin: Chapter 11 – [The Laws Governing the Blessin...

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‫נו ְוֵכן‬.‫ז ְוִאם ֵישׁ ְבּתוֹ ַהֶשֶּׁמן ַמָמּשׁוּת ִמְשֵּׁניֶהם ֵמֲﬠֵצי וֵּמִﬠְשֵׂבי ְבָּשִׂמים – ְמָבֵר "בּוֵֹרא ִמיֵני ְבָשִׂמים"נה ְלִדְבֵרי ַהֹכּל‬ ‫נז‬."‫ִאם ֲﬠֵצי ְוִﬠְשֵּׂבי ְבָּשִׂמים ְשׁחוִּקים וְּמֹעָרִבים ַיַחד ְבֵּﬠיָנם ְבִּלי ַתֲּﬠרוֹבוֹת ֶשֶׁמן – ְמָבֵר ַﬠל ֵריָחם "בּוֵֹרא ִמיֵני ְבָשִׂמים‬ ‫נח‬.‫ֲאָבל ִאם ֵאיָנם ְשׁחוִּקים ְוֶאְפָשׁר ְלַהְפ ִריָדם – ָצ ִרי ְלָבֵר ַﬠל ֶזה ִבְּפֵני ַﬠְצמוֹ ְוַﬠל ֶזה ִבְּפֵני ַﬠְצמוֹ‬ ‫סא ְוִאם ֵישׁ‬.‫נט ְוִאם ֵישׁ ֵבּיֵניֶהם ֲהַדסס – הוּא ֻמְקָדּם ַלְבָּרָכה‬."‫ְוטוֹב ְלַהְקִדּים ִבּ ְרַכּת "ֲﬠֵצי ְבָשִׂמים" ְל"ִﬠְשֵּׂבי ְבָשִׂמים‬ ‫סב‬."‫ְלָפָניו ַגּם ָדָּבר ֶשִׁבּ ְרָכתוֹ "בּוֵֹרא ִמיֵני ְבָשִׂמים" – ָצ ִרי ְלַהְקִדּים ִבּ ְרַכּת "ִﬠְשֵּׂבי ְבָשִׂמים" ְל"בּוֵֹרא ִמיֵני ְבָשִׂמים‬ 8 One should recite a blessing over a pleasant fragrance only when it was made to be smelled. In contrast, a blessing should not be recited [over the fragrance from] incense that was placed in censer to scent garments. The rationale is that the incense was not [kindled] to be smelled itself, [but to scent the garments]. Needless to say, a blessing is not recited over incense [kindled] in a house to remove an unpleasant odor. [This ruling] even [applies] to the spices which a delicate person takes with him to the toilet to negate the foul odor [present there], even if he smells them when he is not in the toilet. The rationale is that these spices are not prepared to be smelled themselves and for their fragrance to be enjoyed, but only to remove an unpleasant odor. Following this reasoning, there are authorities who maintain that one who smells an esrog [which is being used] for the mitzvah should not recite a blessing [on its fragrance] throughout the seven days of the [Sukkos] festival. Although it is permitted to smell [the esrog], it was not designated to be smelled, but rather to be taken for the mitzvah. It does not resemble an esrog at any other time of the year, or other kinds of fruits, which are designated to be eaten. Even though these [fruits] are primarily designated to be eaten, it is nevertheless also common to smell them while eating them. [Hence,] they can be considered as being designated to be smelled. Other authorities maintain that even during the seven days of the [Sukkos] festival, since it is permitted to smell an esrog, it is considered as designated to be smelled, just like it is throughout the year. [Since there is a difference of opinion concerning the matter,] it is preferable to refrain from smelling an esrog throughout the festival, so that one will not enter [a situation] where there is a question [regarding whether or not to recite] the blessing. It is, however, forbidden to smell the myrtle throughout the festival according to law, as explained in Hilchos Lulav.8 ‫סג ֲאָבל ֻמְגָמר ֶשְׁמַּגְמּ ִרים בּוֹ ֶאת ַהְבָּגִדים ִלֵתּן ָבֶּהם ֵריַח‬,‫ח ֵאין ְמָב ְרִכין ַﬠל ָהֵריַח ַהטּוֹב ֶאָלּא ִאם ֵכּן ַנֲﬠָשׂה ְלָה ִריַח בּוֹ‬ ‫סד‬.‫ ְלִפי ֶשׁלּ ֹא ַנֲﬠָשׂה ְלָה ִריַח ְבַּﬠְצמוֹ ֶשׁל ֻמְגָמר‬,‫– ֵאין ְמָב ְרִכין ָﬠָליו‬ ‫ ַוֲאִפלּוּ ְבָּשִׂמים ֶשׁמּוִֹלי ִﬠמּוֹ ָהִאְסְטִניס ְלֵבית ַהִכֵּסּא‬.‫ְוֵאין ָצ ִרי לוַֹמר ֻמְגָמר ֶשְׁמַּגְמּ ִרין ַבַּבּ ִית ְלַהֲﬠִביר ִמֶמּנּוּ ֵריַח ַרע‬ ‫ הוִֹאיל ְוֵאין עוְֹמִדים‬,‫ ַאף ִאם ָבּא ְלָה ִריַח ָבֶּהםסו ֶשׁלּ ֹא ְבֵּבית ַהִכֵּסּא‬,‫ְלַבֵטּל ָהֵריַח ַרע – ֵאין ְמָב ְרִכין ֲﬠֵליֶהםסה ְכָּלל‬ ‫ְלָה ִריַח ָבֶּהם ֵלָהנוֹת ֵמֵריָחם ַרק ְלַהֲﬠִביר ֵריַח ַרע ִבְּלַבד‬. ‫סח ַאף ַﬠל ִפּי ֶשֻׁמָּתּר ְלָה ִריַח‬,‫ְוָלֵכן ֵישׁ אוְֹמ ִריםסז ֶשַׁהֵמּ ִריַח ְבֶּאְתרוֹג ֶשׁל ִמְצָוה – ֵאין ְמָבֵר ָﬠָליו ָכּל ִשְׁבַﬠת ְיֵמי ַהַחג‬ ‫ ְוֵאינוֹ דּוֶֹמה ְלֶאְתרוֹג ֶשׁל ָכּל ַהָשָּׁנה וְּשָׁאר ֵפּרוֹת ָהעוְֹמִדים‬,‫ע ֶאָלּא ִלְטּלוֹ ְלֵשׁם ִמְצָוה‬,‫בּוֹסט – ֵאינוֹ עוֵֹמד ְלָה ִריַח בּוֹ‬ ‫ וְּלָכ ִנְקָרִאים‬,‫ ִמָכּל ָמקוֹם ְרִגילוּת הוּא ַגּם ֵכּן ְלָה ִריַח ֵמֶהם ִבְּשַׁﬠת ֲאִכיָלה‬,‫עא ֶשַׁאף ַﬠל ִפּי ֶשִׁﬠָקָּרם ַלֲאִכיָלה‬,‫ַלֲאִכיָלה‬ ‫עב‬.‫ַגּם ֵכּן עוְֹמִדים ְלֵריַח‬ .‫ְוֵישׁ אוְֹמ ִריםעג ֶשַׁגּם ְבִּשְׁבַﬠת ְיֵמי ַהַחג ֵמַאַחר ֶשֻׁמָּתּר ְלָה ִריַח בּוֹ – ִנְקָרא ַגּם ֵכּן עוֵֹמד ְלֵריַח ְכּמוֹ ִבְּשָׁאר ְימוֹת ַהָשָּׁנה‬ ‫עו‬.‫עה ְלִהָנֵּצל ִמְסֵּפק ְבָּרָכה‬,‫ְוָלֵכן טוֹב ִלְמ ֹנַﬠ ִמְלָּה ִריַח בּוֹעד ָכּל ַהַחג‬ ‫עט‬.‫עח ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּהְלכוֹת לוָּלב‬,‫ ִמן ַהִדּין ָאסוּר ְלָה ִריַח בּוֹעז ָכּל ַהַחג‬,‫ֲאָבל ַהֲהַדס‬

12/20/2020, 1:25 PM

Seder Birkas HaNehenin: Chapter 11 – [The Laws Governing the Blessin...

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https://www.chabad.org/library/article_cdo/aid/4637916/jewish/Seder-Bi...

9 Similarly, there are authorities who maintain that even [if] one derives pleasure from the fragrance of crushed peppercorns and ginger, he should not recite a blessing [when smelling them. The rationale is that] they are prepared only to serve as seasoning [for food] and it is not very common to smell them. Hence, they are not at all considered to be designated for smelling. This logic does not apply regarding cinnamon and cloves, which are commonly used for fragrance, even when one is not eating [dishes spiced with them. Indeed,] when they are added to a cooked dish, one’s intent is also for them to produce an aroma. There are [other authorities] who disagree [and maintain that one should recite a blessing when smelling crushed peppers and ginger]. Hence, it is proper to refrain from smelling them. Similarly, one should refrain from smelling warm bread if it has a pleasant fragrance9 [since there is a difference of opinion regarding whether a blessing should be recited over its fragrance. In that way one will] protect oneself from [entering a situation] where there is a question whether or not a blessing is required. ‫ ְלִפי ֶשִׁמֵּכּיָון ֶשֲׁﬠשׂוּ ִיין‬,[‫ט ְוֵכן ִפְּלְפִּלין ְוַז ְנְגִּביל ְכּתוִּשׁיןפ ַאף ִמי ֶשֶׁנֱּהֶנה ֵמֵריָחם – ֵישׁ אוְֹמ ִריםפא ֶשֵׁאין ְלָבֵר ֲﬠֵלי]ֶהן‬ ‫פב ַמה ֶשֵּׁאין ֵכּן ִקָנּמוֹן ְוִצֹפֶּרןפג‬,‫ְלַתְבִלין ִבְּלַבד ְוֵאין ְרִגילוּת ָכּל ָכּ ְלָה ִריַח ָבֶּהם – ל ֹא ִנְק ְראוּ עוְֹמִדים ָלֵריַח ְכָּלל‬ ‫ ְוַגם ְכֶּשְׁמִּשׂיִמים אוָֹתם ְבַּתְבִשׁיל ִמְתַכּ ְוּ ִנים ַגּם ִלְהיוֹת ֵריַח‬,‫ְרִגילוּת הוּא ְלָה ִריַח ָבֶּהם ֲאִפלּוּ ֶשׁלּ ֹא ִבְּשַׁﬠת ֲאִכיָלה‬ ‫פה ְוֵכן ֶשׁלּ ֹא ְלָה ִריַח ְבֶּלֶחם ַחם ִאם ֵישׁ לוֹ ֵריַח‬.‫פד ְוָלֵכן ָנכוֹן ִלְמ ֹנַﬠ ֶשׁלּ ֹא ְלָה ִריַח ָבֶּהם‬.‫ ְוֵישׁ חוְֹלִקין ָבֶּזה‬.‫ַהַתְּבִשׁיל נוֵֹדף‬ ‫פו‬.‫ ְלִהָנֵּצל ִמְסֵּפק ְבָּרָכה‬,‫טוֹב‬ 10 [Moreover,] a blessing should not be recited even when spices are designated to be used for their fragrance, but have been stored away in a certain place, e.g., they were placed in a room for storage and safekeeping. Since they were not placed there for people to smell them, [a blessing should not be recited] when one enters [the room] and inhales their fragrance. [This rule applies] even if one entered [the area] intending to smell them. [In contrast,] anyone who enters a store where spices are sold and derives pleasure from their scent must recite a blessing.10 [The rationale is that] the shopkeeper arranged the spices with the intent that their pleasant fragrance would fill the air and attract customers. Similarly, [each day,] the shopkeeper [himself] should recite a blessing the first time he enters [his shop] and enjoys their fragrance. Moreover, even when fragrant substances have been placed in a room for storage, [there are situations when] one must recite a blessing. [For example,] one took them in his hand and lifted them from their place to his nose in order to smell them. [The rationale is that these substances] are themselves designated to be smelled. It is only that [they were stored] in the place they are located [with the intent] that they not be smelled. Thus, when the person lifted them up in his hand, he changed their place to his hand so that he could smell them. (For this same reason, one who takes a fruit in his hand [intending] only to eat it and afterwards changes his mind and lifts the fruit in his hand to his nose to smell it, must recite a blessing, as stated above.11 [The rationale is that] he has changed the original place — his hand — where the fruit was not being held for the purpose of smelling.) ‫ ְכּגוֹן‬,‫ ִאם ֵהם ֻמָנִּחים ְבֵּאיֶזה ָמקוֹם ֶשׁלּ ֹא ֻה ְנּחוּ ָשׁם ְכֵּדי ְלָה ִריַח ָבֶּהם ָשׁם‬,‫י ַוֲאִפלּוּ ְבָּשִׂמים ָהעוְֹמִדים ְלָה ִריַח ָבֶּהם‬ ‫פז‬.‫ ַוֲאִפלּוּ ִנְכַנס ְכֵּדי ְלָה ִריַח ָבֶּהם‬, ‫ ֲהֵרי ַה ִנְּכָנס ְלָשׁם וֵּמ ִריַח – ֵאינוֹ ְמָבֵר‬,‫ֶשֻׁהְנּחוּ ַבֶּחֶדר ְלַהְצ ִניָﬠם וְּלָשְׁמָרם‬ ‫פח ְלִפי ֶשְׁבַּהָנָּחָתם ָשׁם‬,‫ֲאָבל ְכֶּשֻׁמָּנִּחים ַבֲּחנוּת ֶשִׁנְּמָכּ ִרים ָשׁם – ָצ ִרי ְלָבֵר ַﬠל ֵריָחם ָכּל ַה ִנְּכָנס ְלָשׁם ְוֶנֱהֶנה ֵמָהֵריַח‬ 12/20/2020, 1:25 PM

Seder Birkas HaNehenin: Chapter 11 – [The Laws Governing the Blessin...

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‫פט ְוֵכן ַהמּוֵֹכרצ ְמָבֵר ַבַּפַּﬠם ָה ִראשׁוָֹנהצא ֶשׁ ִנְּכָנס‬.‫ִמְתַכֵּוּן ַהמּוֵֹכר ַגּם ֶשַׁיֲּﬠֶלה ֵמֶהם ֵריַח טוֹב ְו ִיְקְפּצוּ ֲﬠֵליֶהם קוֹ ִנים‬ ‫ ְוֶנֱהֶנה ֵמָהֵריַח‬. ‫ ִאם ְנָטלוֹ ְבָּידוֹ ְוִהְגִבּיָהם ִמְמּקוָֹמם ְלַהְק ִריָבם ֶאל ָחְטמוֹ ְלָה ִריַח ָבֶּהם – ָצ ִרי‬,‫ַוֲאִפלּוּ ַהֻמָּנִּחים ַבֶּחֶדר ְלַהְצ ִניָﬠם ָשׁם‬ ‫ ְוֵכיָון ֶשִׁהְגִבּיָהם ְבָּידוֹ‬,‫ ַרק ֶשְׁבָּמקוֹם ֶזה ֶשֻׁמָּנִּחים ַﬠָתּה ֵאיָנם ֻמָנִּחים ְלֵריַח‬,‫ ֵמַאַחר ֶשֵׁהם ְבַּﬠְצָמן עוְֹמִדים ְלָה ִריַח‬, ‫ְלָבֵר‬ ‫– ֲהֵרי ִשָׁנּה ְמקוָֹמם ְלתוֹ ָידוֹ ְכֵּדי ְלָה ִריַח‬. (‫וִּמַטַּﬠם ֶזה ַהנּוֵֹטל ְפּ ִרי ְבָּידוֹ ְלָאְכלוֹ ִבְּלַבד ְוַאַחר ָכּ ִנְמַל וַּמ ְגִבּיַהּ ַהְפּ ִרי ְבָּידוֹ ֶאל ָחְטמוֹ ְלָה ִריַח בּוֹ – ָצ ִרי ְלָבֵר ְכּמוֹ‬ ‫צב ְלִפי ֶשִׁשָּׁנּה ְמקוֹמוֹ ָה ִראשׁוֹן ֶשָׁהָיה ָשׁם ַהְפּ ִרי ֶשׁלּ ֹא ָלֵריַח ֶשׁהוּא ָידוֹצג‬,‫)ֶשׁ ִנְּתָבֵּאר ְלֵﬠיל‬. 11 There are authorities who maintain that one should not recite a blessing over a pleasant fragrance that [does not emanate from a fragrant] substance, e.g., the fragrance of scented clothing. Weight should be given to their words and one should avoid smelling such objects [because of the doubt]. All authorities, however, agree that a blessing should not be recited [when smelling] a container that was used to hold spices and absorbed their fragrance. [The rationale is that] the spices were not placed in the container with the intent that it absorb the spices’ fragrance. ‫ ְוטוֹב ָלֹחשׁ ְוִלְמ ֹנַﬠ‬.‫ ְכּגוֹן ְבָּגִדים ַהֻמְּגָמ ִרים – ֵישׁ אוְֹמ ִריםצד ֶשֵׁאין ְמָב ְרִכין ַﬠל ֵריָחם‬,‫יא ֵריַח טוֹב ֶשֵׁאין לוֹ ִﬠָקּר‬ ‫צה‬.‫ִמְלָּה ִריַח ָבֶּהם‬ ‫ ְלִפי ֶשׁלּ ֹא ֻה ְנּחוּ בּוֹ ַהְבָּשִׂמים ְכֵּדי‬,‫ֲאָבל ְכִּלי ֶשָׁהיוּ ְבּתוֹכוֹ ְבָּשִׂמים ְו ִנְקַלט ָהֵריַח ְלתוֹכוֹ – ְלִדְבֵרי ַהֹכּל ֵאין ְלָבֵר ָﬠָליו‬ ‫צו‬.‫ֶשׁ ִיְּק ט ָהֵריַח ֶאל תּוֹכוֹ‬ 12 One who sees a new fruit that appears seasonally from year to year, or even twice a year, and takes pleasure in seeing it [for the first time in the new season] should recite the blessing Shehecheyanu. [This rule applies] even if he sees [the fruit] in the hand of another person or on the tree. If he does not take pleasure in seeing the new fruit, he should not recite the blessing [Shehecheyanu] until he eats it. [Nevertheless,] people at large follow the custom of not reciting the blessing [Shehecheyanu over a fruit] under any circumstances until they eat it, so as not to make a distinction between one who takes pleasure in seeing [the new fruit] and one who does not. One should first recite the blessing Shehecheyanu, and afterwards Borei pri haetz or Borei pri haadamah. One who recites the blessing Shehecheyanu when he sees [a new fruit] has not suffered a loss12 if [indeed] he took pleasure in seeing it. ,"‫צח ְוֶנֱהֶנה ִבּ ְרִאָיּתוֹ – ְמָבֵר "ֶשֶׁהֱחָינוּ‬,‫צז אוֹ ֲאִפלּוּ ְשֵׁתּי ְפָּﬠִמים ְבָּשָׁנה‬,‫יב ָהרוֶֹאה ְפּ ִרי ָחָדשׁ ֶשִׁמְּתַחֵדּשׁ ִמָשָּׁנה ְלָשָׁנה‬ ‫ק‬.‫צט ְוִאם ֵאינוֹ ֶנֱהֶנה ִבּ ְרִאָיּתוֹ – ֵאינוֹ ְמָבֵר ַﬠד ְשַׁﬠת ֲאִכיָלה‬.‫ֲאִפלּוּ רוֵֹאהוּ ְבַּיד ֲחֵברוֹ אוֹ ַﬠל ָהִאיָלן‬ ‫קב‬.‫קא ְכֵּדי ֶשׁלּ ֹא ְלַחֵלּק ֵבּין ִמי ֶשֶׁנֱּהֶנה ִבּ ְרִאָיּתוֹ ְלִמי ֶשׁלּ ֹא ֶנֱהֶנה‬,‫ְוָהעוָֹלם ָנֲהגוּ ֶשׁלּ ֹא ְלָבֵר ְבָּכל ִﬠ ְנָין ַﬠד ְשַׁﬠת ֲאִכיָלה‬ ‫קד‬."‫ִויָבֵר ְתִּחָלּה "ֶשֶׁהֱחָינוּ"קג ְוַאַחר ָכּ "בּוֵֹרא ְפּ ִרי ָהֵﬠץ" אוֹ "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬ ‫קה‬.‫ ִאם ֶנֱהֶנה ִבּ ְרִאָיּתוֹ‬,‫ְוַהְמָבֵר ִבְּשַׁﬠת ְרִאָיּה – ל ֹא ִהְפִסיד‬ 13 The blessing [Shehecheyanu] should not be recited over a fruit until it completes its full growth. Nevertheless, if one recited the blessing after [the tree or plant] produced fruit over which it is fit to recite the blessing [Borei pri haetz or Borei pri haadamah], as was explained in ch. 6, [law 1,] there is no need to recite the blessing Shehecheyanu again [over this fruit] once it completes its growth. If one did not recite the blessing the first time he saw or ate [a fruit], he should recite it without mentioning G-d’s name or His Sovereignty the second time he sees

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or partakes of the fruit. ‫קז‬,‫ ֶשֵׁהם ְראוּ ִיים ִלְבָרָכה‬,‫ ִאם ֵבַּר ִמֶשּׁהוִֹציאוּ ַהֵפּרוֹת‬,‫קו וִּמָכּל ָמקוֹם‬.‫יג ֵאין ְלָבֵר ַﬠד ֶשׁ ִנּ ְגַמר ַתְּשׁלוּם ִגּדּוּל ַהְפּ ִרי‬ ‫ֶשִׁהיא ַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּאר ְבֶּפֶרק ו'קח – ֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר "ֶשֶׁהֱחָינוּ" ַאַחר ַתְּשׁלוּם ִגּדּוָּלם‬. ‫ְוִאם ל ֹא ֵבַּר ִבּ ְרִאָיּה ִראשׁוָֹנהקט אוֹ ַבֲּאִכיָלה ָה ִראשׁוָֹנהקי – ֵישׁ ְלָבֵר ַﬠל ָה ְרִאָיּה ַהְשִּׁנָיּה אוֹ ַﬠל ָהֲאִכיָלה ַהְשִּׁנָיּה ְבּל ֹא‬ ‫קיא‬.‫ֵשׁם וַּמְלכוּת‬ 14 When a fruit has a number of sub-species, the blessing [Shehecheyanu] should be recited over each of its sub-species, for example, [the blessing Shehecheyanu] should be recited over two types of pears (i.e. those called gedulin and barin [in Yiddish]), two types of apples (e.g., those cultivated in orchards and those that grow wild in the forest), and two types of cherries (e.g., those called veinkeshel and [those called] kirschen [in Yiddish]). [The blessing is recited on each of the species of a fruit] even if they have the same taste [but,] for example, [one sub-species is] red and [one is] black. ‫קיג ְכּגוֹן ְשֵׁני ִמיֵני ַאָגִּסים )ֶשׁקּוֹ ִרין גדאויליי"ן‬,‫יד ְפּ ִרי ֶשֵׁיּשׁ בּוֹ ִמי ִנים ַה ְרֵבּהקיב – ְמָבֵר ַﬠל ָכּל ִמין ָוִמין‬ ‫ אוֹ ֻגְדְגָּד ִניּוֹת )ְכּגוֹן ֶשׁקּוֹ ִרין‬,(‫ אוֹ ַתּפּוִּחיםקטו )ְכּגוֹן ַתּפּוַּח ֶשַׁבָּשּׂדוֹת ְוַתפּוַּח ֶשַׁבֲּﬠֵצי ַהַיַּﬠרקטז‬,(‫ובארי"ןקיד‬ ‫קיח‬.‫קיז ְכּגוֹן ֲאֻדמּוֹת וְּשֹׁחרוֹת‬,‫ ַוֲאִפלּוּ ֵישׁ ָלֶהם ַטַﬠם ֶאָחד‬.(‫ויינקשי"ל וקארשי"ן‬ 15 The blessing Shehecheyanu is recited only on [fruit] which can clearly be identified as “new,” [i.e.,] when none of the fruits from the previous season currently exist. Accordingly, one should recite the blessing only over those fruits which do not last from year to year and thus when the “new” fruit appears, there is none of the old produce in existence. [Nevertheless, this blessing should be recited] even though there are those who enable [the produce of the previous season] to be preserved through [various] techniques. [Since] they are very much in the minority, they may be disregarded. In contrast, the blessing [Shehecheyanu] should not be recited over types of vegetables that are buried in pits and are preserved there throughout the year, (e.g., radishes and beets), because [even when] the “new” produce appears, there is much produce of these species from the previous season. Even if [a particular person] has not eaten from these types of produce throughout the year, many others have. [Nonetheless,] if the new produce is noticeably distinct in taste and in appearance, the blessing Shehecheyanu should be recited over it. For example, [this blessing should be recited over] grits made from new grain when it is clearly noticeable that they are new due to their appearance and superior taste.13 ‫קיט ְלִפיָכ ֵאין ְמָב ְרִכין‬,‫טו ֵאין ְמָב ְרִכין "ֶשֶׁהֱחָינוּ" ֶאָלּא ַﬠל ָדָּבר ַה ִנָּכּר ֵהיֵטב ֶשׁהוּא ָחָדשׁ ְוֵאין ַﬠָתּה ַכּיּוֵֹצא בּוֹ ִמן ַהָיָּשׁן‬ ‫ ְוַאף ֶשֵׁיּשׁ‬,‫ ֶשְׁכֶּשַׁמִּגּיַﬠ ֶהָחָדשׁ ֵאין ָבּעוָֹלם ַכּיּוֵֹצא בּוֹ ִמן ַהָיָּשׁן‬,‫ֶאָלּא ַﬠל ֵפּרוֹת ֶשֵׁאיָנן ְיכוִֹלין ְלִהְתַקֵיּם ִמָשָּׁנה ְלָשָׁנה‬ ‫קכ‬.‫ְמַק ְיִּמין אוָֹתם ַﬠל ְיֵדי ַתְּחבּוּלוֹת – ֵהם ְמַﬠט ִמְזָﬠר ְוֵאין חוְֹשִׁשׁין ָלֶהם‬ – ‫ֲאָבל ִמיֵני ְיָרקוֹת ֶשַׁמְּטִמיִנים אוָֹתם ְבּבוֹרוֹת וִּמְתַקְיִּמים ָשׁם ָכּל ְימוֹת ַהָשָּׁנה )ֶשׁקּוֹ ִרין רעטא"ך אוֹ בוריקע"ס(קכא‬ – ‫קכב ְוַאף ִאם הוּא ל ֹא ָאַכל ֵמֶהם ָכּל ְימוֹת ַהָשָּׁנה‬,‫ הוִֹאיל ְוֵישׁ ְיָשׁ ִנים ַרִבּים ַכּיּוֵֹצא ָבֶּהם‬,‫ֵאין ְמָב ְרִכין ֲﬠֵליֶהם ְבִּחדּוָּשׁם‬ ‫קכג‬.‫ֲהֵרי ֲאֵח ִרים ַרִבּים ָאְכלוּ ֵמֶהם‬ ,‫קכד ְכּגוֹן ָה ִריפוֹת ֶשׁעוִֹשׂין ִמָדָּגן ָחָדשׁ‬,"‫ְוִאם ֶהָחָדשׁ ִנָכּר ֵהיֵטב ְבַּטְﬠמוֹ ְוַגם ְבַּמ ְרִאיתוֹ – ְמָב ְרִכין ָﬠָליו "ֶשֶׁהֱחָינוּ‬ ‫קכה‬.‫ֶשׁ ִנָּכּ ִרים ֵהיֵטב ֶשֵׁהם ֲחָדִשׁים ְבַּמ ְרִאית ָהַﬠ ִין וְּבַטְﬠָמם ֶשׁהוּא ְלֶשַׁבח‬ 16 There are some authorities who maintain that the blessing Shehecheyanu should be recited over a fragrance which is renewed from year to year, like [it is recited] over edible fruits. Other authorities differ. Hence, one should recite the blessing

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without mentioning G-d’s name and His sovereignty. ‫קכז ָלֵכן ֵישׁ‬.‫ ְוֵישׁ חוְֹלִקין‬.‫טז ֵריַח ַהִמְּתַחֵדּשׁ ִמָשָּׁנה ְלָשָׁנה – ֵישׁ אוְֹמ ִריםקכו ְלָבֵר ָﬠָליו "ֶשֶׁהֱחָינוּ" ְכּמוֹ ַﬠל ְפּ ִרי ַמֲאָכל‬ ‫קכח‬.‫ְלָבֵר ְבּל ֹא ֵשׁם וַּמְלכוּת‬

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Seder Birkas HaNehenin: Chapter 12 – [The Blessings Shehechiyanu, H...

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Seder Birkas HaNehenin: Chapter 12 – [The Blessings Shehechiyanu, HaTov VehaMeitiv, and the like] - The Order of Blessings for the Satisfaction that One Receives By Rabbi Schneur Zalman of Liadi

CHAPTER 12 [The Blessings Shehechiyanu, HaTov VehaMeitiv, and the like] (1–21) [‫ "ַהטּוֹב ְוַהֵמִּטיב" ְוַכיּוֵֹצא ָבֶּהם וּבוֹ כא ֲהָלכוֹת‬,"‫פרק יב ]ִבּ ְרַכּת "ֶשֶׁהֱחָינוּ‬ 1 A person is obligated to recite a blessing over any happiness of the heart he experiences as a result of the goodness of this world. If no one else shares this positive experience with him, he must recite the blessing Shehecheyanu. If he shares the positive experience with someone, he should recite the blessing HaTov VehaMeitiv [praising G-d “…Who is good and grants goodness”]. ‫ ְוִאם ֵאין ִﬠמּוֹ ֻשָׁתּף ַבּטּוָֹבה – ְמָבֵר‬,‫א א ב ג ָכּל ִשְׂמַחת ֵלָבבד ַהָבָּאה ְלָאָדם ִמטּוַֹבת עוָֹלם ַהֶזּהה – ַחָיּב ְלָבֵר ָﬠֶליָה‬ ‫ז‬."‫ו ְוִאם ֵישׁ ִﬠמּוֹ ֻשָׁתּף ַבּטּוָֹבה – ְמָבֵר "ַהטּוֹב ְוַהֵמִּטיב‬,"‫"ֶשֶׁהֱחָינוּ‬ 2 What is implied? When a person builds or purchases a new house or purchases new clothing — even if he already possesses a similar house and clothing — he is required to recite the blessing Shehecheyanu. Similarly, if he had purchased [such articles] once and now purchases [similar ones] again, he must recite the blessing every time [he purchases them. This requirement applies] not only for new items, but also for old ones, provided they are new for him — i.e., these articles never belonged to him. If they had belonged to him, but he sold them and then repurchased them, he should not recite a blessing over them. If one bought a garment to wear at times, and for other members of his household to wear on other occasions, he should recite the blessing HaTov VehaMeitiv, since others share the positive experience with him. ‫יא ֲאִפלּוּ ֵישׁ לוֹ ַבִּית וְּבָגִדים ַכּיּוֵֹצא ָבֶּהםיב – ָצ ִרי ְלָבֵר‬,‫ט אוֹ ָקָנהי ְבָּגִדים ֲחָדִשׁים‬,‫ב ֵכּיַצד? ָבָּנה ַבּ ִית ָחָדשׁח אוֹ ָקָנה‬ ‫ ֶאָלּא ֲאִפלּוּ ְיָשׁ ִניםטו ָכּל‬,‫יד ְול ֹא ַﬠל ֲחָדִשׁים ִבְּלַבד‬.‫יג ְוֵכן ִאם ָקָנה ְוָחַזר ְוָקָנה – ָצ ִרי ְלָבֵר ַﬠל ָכּל ַפַּﬠם‬."‫"ֶשֶׁהֱחָינוּ‬ ‫יח‬.‫יז ֲאָבל ִאם ָהיוּ ֶשׁלּוֹ וְּמָכָרם ְוָחַזר וְּקָנָאם – ֵאינוֹ ְמָבֵר ֲﬠֵליֶהם‬,‫ֶשֵׁהם ֲחָדִשׁים לוֹטז ֶשׁלּ ֹא ָהיוּ ֶשׁלּוֹ ֵמעוָֹלם‬ ‫כ‬.‫יט הוִֹאיל ְוֵישׁ ִﬠמּוֹ ֻשָׁתּף ַבּטּוָֹבה‬,"‫ְוִאם ָקָנה ֶבֶּגד ְלִהְתַכּסּוֹת בּוֹ ַפַּﬠם הוּא וַּפַﬠם ְבֵּני ֵבּיתוֹ – ְמָבֵר "ַהטּוֹב ְוַהֵמִּטיב‬ 3 If [such an article] was given to a person as a present, there are authorities who maintain that he should recite the blessing HaTov VehaMeitiv rather than Shehecheyanu. [The rationale is that giving the gift] is a positive experience for both the recipient and the giver. (For if the recipient is poor, giving the gift is a positive experience for the giver, for the Holy One, blessed be He, gave him the merit to perform [the mitzvah of] charity. And if the recipient is wealthy, the giver will be happy for [it is a sign of esteem] that [such a person] accepts his present). Other authorities differ [and maintain that only the recipient benefits from the gift]. 12/20/2020, 1:26 PM

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Weight should be given to their words and [the recipient should] recite the blessing Shehecheyanu, for it is an appropriate and required blessing, and all authorities agree that it is not being recited in vain. ‫ ֶשׁהוּא טוָֹבה לוֹ ְוַלנּוֵֹתן‬,"‫ ֵישׁ אוְֹמ ִריםכא ֶשְׁמָּבֵר כב ִבְּמקוֹם "ֶשֶׁהֱחָינוּ"כג – "ַהטּוֹב ְוַהֵמִּטיב‬,‫ג ְוִאם ִנַתּן לוֹ ְבַּמָתָּנה‬ ,‫ ְוִאם ַהְמַקֵבּל ָﬠִשׁיר – ָשֵׂמַח ַהנּוֵֹתן‬.‫ ֶשִׁזָּכּהוּ ַהָקּדוֹשׁ ָבּרוּ הוּא ַלֲﬠשׂוֹת ְצָדָקה‬,‫ הוּאכד טוָֹבה ַלנּוֵֹתן‬,‫)ֶשִׁאם ַהְמַקֵבּל ָﬠ ִני‬ ‫ ֶשִׁהיא ְבָּרָכה ָה ְראוָּיה וְּצ ִריָכה‬,"‫כו ְוֵישׁ ָלֹחשׁ ְלִדְבֵריֶהם וְּלָבֵר "ֶשֶׁהֱחָינוּ‬.‫ ְוֵישׁ חוְֹלִקים‬.(‫ֶשְׁמַּקֵבּל ִמֶמּנּוּ ַמְתָּנתוֹכה‬ ‫כז‬.‫ְוֵאיָנהּ ְלַבָטָּלה ְלִדְבֵרי ַהֹכּל‬ 4 Whenever the blessings Shehecheyanu or HaTov VehaMeitiv are recited on new clothing, it should be recited immediately upon purchasing them. [The rationale is that] the blessing is [recited] solely as [an expression of] the happiness of one’s heart — and that is experienced when making the purchase. [The above law applies] provided he purchased a garment which was [fully] sewn and tailored. If, however, it [still] requires adjustments, there are authorities who maintain that the blessing should not be recited at the time of the purchase, but rather immediately after putting on [the finished garment]. If one did not recite the blessing at that time, it may [still] be recited as long as he has not taken [the garment] off. If, however, the person took the garment off with the intent not to put it on again directly afterwards, [but] only [to put it on again] later, he should not recite the blessing when he puts it on a second time. ‫ ֶשֵׁאין ַהְבָּרָכה‬,‫ד ְוָכל ָמקוֹם ֶשְׁמָּבֵר "ֶשֶׁהֱחָינוּ" אוֹ "ַהטּוֹב ְוַהֵמִּטיב" ַﬠל ְבָּגִדים ֲחָדִשׁים – ְמָבֵר ִמָיּד ִבְּשַׁﬠת ַהִקּ ְנָין‬ ‫כח‬.‫ֶאָלּא ַﬠל ִשְׂמַחת ַהֵלּב ֶשׁהוּא ָשֵׂמַח ִבְּק ִנָיָּתם‬ ‫ ֲאָבל ִאם ָצ ִרי ְלָתְפרוֹ – ֵישׁ אוְֹמ ִריםכט ֶשׁלּ ֹא ְלָבֵר ִבְּשַׁﬠת ַהִקּ ְנָיןל ֶאָלּא ַאַחר ֶשְׁלָּבשׁוֹ‬,‫ְוהוּא ֶשָׁקָּנה ֶבֶּגד ָתּפוּר וְּמֻתָקּן‬ ‫לב ֲאָבל ִאם ְפָּשׁטוֹ ַﬠל ַדַּﬠת ֶשׁלּ ֹא ַלֲח ֹזר וְּלָלְבשׁוֹ ְלַאְלַתּר ֶאָלּא‬.‫לא ְוִאם ל ֹא ֵבַּר – ָיכוֹל ְלָבֵר ָכּל ְזַמן ֶשׁלּ ֹא ְפָּשׁטוֹ‬.‫ִמָיּד‬ ‫לד‬.‫ְלַאַחר ְזַמןלג – ל ֹא ְיָבֵר ִבְּלִביָשׁה ְשִׁנָיּה‬ 5 All the above applies to an important garment [whose purchase] brings happiness to a person’s heart. It should not be recited for less important garments, for example, a shirt, shoes, or socks. If, however, the person is poor and rejoices in [the acquisition of] such articles, he should recite the blessing. Conversely, a very wealthy person who buys fine clothing may not derive happiness from their purchase, because they are not so significant for him. [Hence,] he should not recite this blessing. In these regions, it is customary even for a poor person to refrain from reciting a blessing on a [new] shirt, shoes, and the like. It is not customary to recite the blessing over the purchase — or the [initial] use — of other articles and utensils, even silver and gold items. Fundamentally, the Halachah [follows this view. This principle also] applies regarding [the purchase] of [sacred] texts. ‫ ְכּגוֹן ָחלוּק אוֹ ִמ ְנָﬠִלים‬, ‫ ֲאָבל ַﬠל ָדָּבר ֶשֵׁאינוֹ ָחשׁוּב ָכּל ָכּ‬,‫ה ְוָכל ֶזה ְבֶּבֶגד ָחשׁוּב ֶשִׁלּבּוֹ ֶשׁל ָאָדם ָשֵׂמַח בּוֹ‬ ‫לז ְוָﬠִשׁיר ָגּדוֹל ֶשָׁקָּנה ְבָּגִדים ֲחשׁוִּבים‬. ‫לו ְוִאם הוּא ָﬠ ִני ְוָשֵׂמַח ָבֶּהם – ְיָבֵר‬.‫ְוַאְנִפּיָלאוֹתלה – ֵאין ְלָבֵר ֲﬠֵליֶהם‬ ‫לח וִּבְמִדינוֹת ֵאלּוּ נוֲֹהִגין ֶשֲׁאִפלּוּ ָﬠ ִני ֵאינוֹ ְמָבֵר ַﬠל ָחלוּק‬. ‫ֶשֵׁאינוֹ ָשֵׂמַח ָבֶּהם ִמְפֵּני ֶשֵׁאיָנם ֶנְחָשִׁבים ֶאְצלוֹ – ל ֹא ְיָבֵר‬ ‫לט‬.‫וִּמ ְנָﬠִלים ְוַכיּוֵֹצא ָבֶּהם‬ .‫מ ְוֵכן ִﬠָקּר‬.‫ ל ֹא ִבְּק ִנָיָּתם ְול ֹא ְבַּתְשִׁמיָשׁם‬,‫ַﬠל ְשָׁאר ְכֵּלי ַתְּשִׁמיֵשׁי ָאָדם ֲאִפלּוּ ְכֵּלי ֶכֶּסף ְוָזָהב – ֵאין נוֲֹהִגין ְלָבֵר ְכָּלל‬ ‫מא‬.‫ְוֵכן ִבְּסָפ ִרים‬ 6 Some authorities maintain that one who puts on a new garment should recite the blessing Malbish arumim [praising G-d, “Who clothes the naked’’], although he

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already recited this blessing as part of the Morning [Blessings]. It is appropriate to recite the blessing without mentioning G-d’s name and His Sovereignty. It is desirable to put on [the new garment] before reciting the Morning Blessings, and thus cover [the new garment] with the blessing Malbish arumim recited as part of the Morning Blessings. Similarly, if one did not put a new belt on until after [reciting] the Morning Blessings, it is desirable to recite the blessing Ozer Yisrael b’gevurah, [praising G-d “Who girds Israel with might,”] without G-d’s name and His Sovereignty. Similarly, [when one first puts on a new] hat, he should say: Baruch Oter Yisrael b’siforah (“Blessed be He Who crowns Israel with glory”). ‫מג ְוָנכוֹן ְלָבֵר ְבּל ֹא‬.‫ ַאף ַﬠל ִפּי ֶשְׁכָּבר ֵבַּר ַבַּשַּׁחר‬,"‫ו ַהלּוֵֹבשׁ ֶבֶּגד ָחָדשׁ – ֵישׁ אוְֹמ ִריםמב ֶשְׁמָּבֵר "ַמְלִבּישׁ ֲﬠֻרִמּים‬ ‫מה ְוֵכן ַבֲּחגוָֹרה‬.‫ ְלָפְטרוֹ ְבִּב ְרַכּת "ַמְלִבּישׁ ֲﬠֻרִמּים" ֶשַׁבַּשַּׁחר‬,‫מד ְוטוֹב ְלָלְבשׁוֹ ֹקֶדם ִבּ ְרַכּת ַהַשַּׁחר‬.‫ֵשׁם וַּמְלכוּת‬ ‫מז ְוֵכן‬.‫מו ְוִאם ל ֹא ָחַגר ַﬠד ְלַאַחר ִבּ ְרַכּת ַהַשַּׁחר – טוֹב ְלָבֵר "אוֵֹזר ִיְשָׂרֵאל ִבְּגבוָּרה" ְבִּלי ֵשׁם וַּמְלכוּת‬.‫ֲחָדָשׁה‬ ‫מט‬."‫ְבּכוַֹבעמח "ָבּרוּ עוֵֹטר ִיְשָׂרֵאל ְבִּתְפָאָרה‬ 7 Upon hearing good news — whether the good news involves many others or just one other person — one should recite the blessing HaTov VehaMeitiv provided that his heart rejoices in the good [that was done for the other person]. For example, [the blessing should be recited if the recipient of this goodness] is his father, his teacher, or a friend whom [he regards as dearly] as his own soul. [The blessing praises G-d as HaTov], “Who is good,” for He brings happiness to his heart, and VehaMeitiv, “and grants goodness,” to the person who benefitted from the goodness. Needless to say, [the blessing should be recited] if one sees [such goodness] with his own eyes. One who hears good news that affects him should recite the blessing Shehecheyanu. If there is another person who shares in this goodness, he should recite the blessing HaTov VehaMeitiv. Similarly, he should recite the blessing Shehecheyanu if he sees with his own eyes or finds out by himself about good news that affects him, when there are no others who share in this [goodness]. ‫ ְכּגוֹן ֶשׁהוּא ָאִביו‬,‫נב ָכּל ֶשִׁלּבּוֹ ָשֵׂמַח ְבּטוָֹבתוֹ‬,‫נא ֵבּין ֶשִׁהיא טוַֹבת ָיִחיד‬,‫נ ֵבּין ֶשִׁהיא טוַֹבת ַרִבּים‬,‫ז ַﬠל ְשׁמוּעוֹת טוֹבוֹת‬ ‫ " ְוַהֵמִּטיב" ְלִמי ֶשַׁנֲּﬠֵשׂית לוֹ‬,‫ "ַהטּוֹב" לוֹ ֶשִׁשַּׂמּח ְלָבבוֹ‬,"‫אוֹ ַרבּוֹ אוֹ ֵרעוֹ ֲאֶשׁר ְכַּנְפשׁוֹ – ְמָבֵר "ַהטּוֹב ְוַהֵמִּטיב‬ ‫נד‬.‫נג ְוֵאין ָצ ִרי לוַֹמר ִאם רוֶֹאה ַהטּוֹב ְבֵּﬠיָניו‬.‫ַהטּוָֹבה‬ ‫נה ְוהוּא ַהִדּין ִאם‬."‫ ְוִאם ֵישׁ לוֹ ֻשָׁתּף ָבּהּ – ְמָבֵר "ַהטּוֹב ְוַהֵמִּטיב‬."‫ְוִאם ִבְּשּׂרוּהוּ טוַֹבת ַﬠְצמוֹ – ְמָבֵר "ֶשֶׁהֱחָינוּ‬ ‫נח‬.‫ ִאם ֵאין לוֹ ֻשָׁתּף ָבּהּ‬,"‫רוֶֹאה ְבֵּﬠיָניונו אוֹ יוֵֹדַﬠ ֵמַﬠְצמוֹ ַהטּוָֹבה ֶשִׁהִגּיַﬠ לוֹנז – ְמָבֵר "ֶשֶׁהֱחָינוּ‬ 8 Upon hearing bad news, one should recite the blessing “Blessed are You, G-d our L-rd, King of the universe, the true Judge (Dayan Ha’emes).” Needless to say, he should recite the blessing if he saw [the unfavorable incident] with his own eyes. The general custom is to say Baruch Dayan Ha’emes without [mentioning] G-d’s name or His Sovereignty when one hears of the death of any Jew. However, when one is pained by a person’s death because of his love for him, and all the more so when it is a great person who dies, he should mention G-d’s name and His Sovereignty when reciting the blessing. When one’s father, from whom he will receive an inheritance, dies, he should first recite the blessing Dayan Ha’emes and afterwards, the blessing Shehecheyanu. If he has a brother who will share the inheritance with him, even though his brother is not present at the time, each one should recite the blessing HaTov VehaMeitiv 12/20/2020, 1:26 PM

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instead of Shehecheyanu, whether they heard of [their father’s] death or saw it. One should not recite a blessing on hearing either good or bad news unless he heard it from a reliable person who saw the event. If he does not consider the one who told him the news reliable, he should recite the blessing without mentioning G-d’s name and Sovereignty. ‫נט ְוֵאין ָצ ִרי לוַֹמר ִאם רוֶֹאה‬."‫ ַדַּיּן ָהֱאֶמת‬,‫ "ָבּרוּ ַאָתּה ה' ֱא ֵקינוּ ֶמֶל ָהעוָֹלם‬:‫ח ַﬠל ְשׁמוּעוֹת ָרעוֹת – אוֵֹמר‬ ‫ס‬.‫ְבֵּﬠיָניו‬ ‫סא ֲאָבל ְבִּמי ֶשֵׁיּשׁ‬.‫וִּמְנַהג ָהעוָֹלם לוַֹמר "ָבּרוּ ַדַּיּן ָהֱאֶמת" ְבּל ֹא ֵשׁם וַּמְלכוּת ְכֶּשׁשּׁוְֹמִﬠים ִמִמּיַתת ֵאיֶזה ָאָדם ִמִיְּשָׂרֵאל‬ ‫סב‬.‫ ְוָכל ֶשֵׁכּן ְבָּאָדם ָחשׁוּב ֶשֵׁמּת – ָצ ִרי לוַֹמר ְבֵּשׁם וַּמְלכוּת‬,‫לוֹ ַצַﬠר ְבִּמיָתתוֹ ִמְפֵּני ַאֲהָבתוֹ לוֹ‬ ‫סג‬."‫ ְוַאַחר ָכּ "ֶשֶׁהֱחָינוּ‬,"‫ ַדַּיּן ָהֱאֶמת‬,‫ "ָבּרוּ ַאָתּה ה' ֱא ֵקינוּ ֶמֶל ָהעוָֹלם‬:‫ְוִאם ֵמת ָאִביו ֶשׁיּוֹ ְרשׁוֹ – ְמָבֵר ַבְּתִּחָלּה‬ ‫סד ַאף ַﬠל ִפּי ֶשֵׁאין ָאִחיו ֶאְצלוֹסה – ְמָבֵר ָכּל ֶאָחד "ַהטּוֹב ְוַהֵמִּטיב" ִבְּמקוֹם‬,‫ְוִאם ֵישׁ לוֹ עוֹד ָאח ֶשׁיּוֵֹרשׁ ִﬠמּוֹ‬ ‫סז‬.‫סו ֵבּין ֶשָׁשְּׁמעוּ ִמִמּיָתתוֹ ֵבּין ֶשָׁראוּ‬,"‫"ֶשֶׁהֱחָינוּ‬ ‫סח ְוִאם ֵאין ַהַמִּגּיד‬,‫ְוֵאין ְמָב ְרִכין ַﬠל ְשׁמוָּﬠה ֵבּין טוָֹבה ֵבּין ָרָﬠה ֶאָלּא ִאם ֵכּן ָשַׁמע ִמִפּי ָאָדם ֶנֱאָמן ֶשָׁרָאה ֶאת ַהָדָּבר‬ ‫סט‬.‫ֶנֱאָמן ְבֵּﬠיָניו – ְיָבֵר ְבִּלי ֵשׁם וַּמְלכוּת‬ 9 One who finds an ownerless object should recite the blessing HaTov VehaMeitiv — [praising G-d] “Who is good” in appreciation of the benefit he received and, “Who does good” [in consideration of the benefit to be received by] the Jewish poor, since he is obligated to give [a portion of its value] to charity. For [he has profited and] every person is obligated to give [charity] in accordance with his means — and [indeed, may be] compelled to do so and [may have his goods] seized [by the court for this purpose,] (as stated Hilchos Tzedakah).1 There is a difference between this instance and one who receives an inheritance from his father. In the latter instance, the poor do not benefit since his father was also obligated to give charity from this money to the poor. The tithes (maser) that the son will separate from [the inheritance need not be given to the poor]. Instead, they may be used for [the expenses associated with] other mitzvos. ‫עא ֶשָׁכּל‬,‫ ֶשֲׁהֵרי ִנְתַחֵיּב ִבְּצָדָקה‬,‫ " ְוַהֵמִּטיב" ַלֲﬠ ִנֵיּי ִיְשָׂרֵאל‬,‫ע "ַהטּוֹב" לוֹ‬,"‫ "ַהטּוֹב ְוַהֵמִּטיב‬: ‫ט ַהמּוֵֹצא ְמִציָאה – ְמָבֵר‬ ‫עה ַמה ֶשֵּׁאין ֵכּן ְבֶּאָחד‬.(‫עב ְוכוִֹפין וְּמַמְשְׁכּ ִנין ַﬠל ֶזהעג )ְכּמוֹ ֶשָׁכּתוּב ְבִּהְלכוֹת ְצָדָקהעד‬,‫ָאָדם ַחָיּב ִלֵתּן ְכִּפי ַהָשַּׂגת ָידוֹ‬ ‫עז ְוַהַמֲּﬠֵשׂר‬,‫ ֶשֲׁהֵרי ַגּם ָאִביו ִנְתַחֵיּב ִלֵתּן ְצָדָקה ִמָמּמוֹן ֶזה ָלֲﬠ ִנ ִיּים‬,‫ֶשָׁיַּרשׁ ֶאת ָאִביועו – ֵאין זוֹ טוָֹבה ַלֲﬠ ִנֵיּי ִיְשָׂרֵאל‬ ‫עט‬.‫ֶשַׁיְּפ ִרישׁ ַהֵבּןעח – ָיכוֹל הוּא ְלהוִֹציא ִלְשָׁאר ִמְצווֹת‬ 10 One who receives a dowry must recite the blessing Shehecheyanu, as [he would] when he receives an inheritance. The same is true if he realizes a substantial profit. Conversely, if one suffers a serious financial loss, which would normally cause people anguish, he should recite the blessing Dayan Ha’emes. A person is obligated to recite the blessing on bad news wholeheartedly and willingly, just as he recites the blessing on good news. ‫פ ְוֵכן ִאם ִה ְר ִויַח ֶרַוח ָגּדוֹל‬.‫י ָכּל נוֵֹטל ָנָדן ָצ ִרי ְלָבֵר "ֶשֶׁהֱחָינוּ" ְכּמוֹ ִבּיֻרָשּׁה‬. ‫פג‬."‫פא ִאם ֶדֶּר ְבֵּני ָאָדם ְלִהְצַטֵﬠר ָﬠָליופב – ְמָבֵר "ַדַּיּן ָהֱאֶמת‬,‫ ָכּל ֶהְפֵסד ָגּדוֹל ֶשָׁבּא לוֹ ְבָּממוֹנוֹ‬, ‫ְוהוּא ַהִדּין ְלֵהֶפ‬ ‫פו‬.‫פה ְכֶּדֶר ֶשְׁמָּבֵר ַﬠל ַהטּוָֹבה‬,‫ְוַחָיּב ָאָדם ְלָבֵר ַﬠל ָהָרָﬠהפד ְבַּדַﬠת ְשֵׁלָמה וְּבֶנֶפשׁ ֲחֵפָצה‬ 11 When a person sees a friend who is very dear to him, and rejoices and takes

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pleasure in seeing him, he should recite the blessing Shehecheyanu, provided he has not seen him for 30 days. If he has not seen him for twelve months, he must recite the blessing “Blessed are You, G-d our L-rd, King of the universe, Who resurrects the dead.” [The requirement to recite these blessings2 applies] even when he had [received] news about the other person in the interim, either in writing or by word of mouth,3 for the blessing reflects the pleasure and happiness experienced when seeing his face. Women also recite this blessing when they see their friends when they are happy to see these friends. Similarly, a man [should recite this blessing] upon [seeing] a woman such as his mother, daughter or sister. ‫צ ִאם ל ֹא ָרָאהוּ ֶזה ְשׁ ִשׁים יוֹם – ְיָבֵר‬,‫יא ָהרוֶֹאה ֶאת ֲחֵברוֹפז ֶהָחִביב ָﬠָליופח ַה ְרֵבּהפט ְוָשֵׂמַח ְוֶנֱהֶנה ִבּ ְרִאָיּתוֹ‬ ‫ ְמַחֵיּה‬,‫ "ָבּרוּ ַאָתּה ה' ֱא ֵקינוּ ֶמֶל ָהעוָֹלם‬: ‫צא ְוִאם ל ֹא ָרָאהוּ ֶזה ְשֵׁנים ָﬠָשׂר ֹחֶדשׁצב – ָצ ִרי ְלָבֵר‬,"‫"ֶשֶׁהֱחָינוּ‬ ‫ ִכּי ִﬠַקּר ַהְבָּרָכה הוּא ַﬠל ֲהָנָאה ְוִשְׂמַחת ַהֵלּב‬,‫צג ַוֲאִפלּוּ ָה ְיָתה לוֹ ִמֶמּנּוּ ְיִדיָﬠה ֵבּיְנַת ִים ִבְּכָתב אוֹ ְבַּﬠל ֶפּה‬."‫ַהֵמִּתים‬ ‫צד‬.‫ִבּ ְרִאַיּת ָפָּניו‬ ‫צו ְכּגוֹן ִאמּוֹ אוֹ ִבּתּוֹ‬,‫צה ְוֵכן ָהִאישׁ ַﬠל ִאָשּׁה‬.‫ְוַגם ַהָנִּשׁים ְמָב ְרכוֹת ֵכּן ַﬠל ְרִאַיּת ַחְברוֵֹתיֶהן ְכֶּשְׁשֵּׂמחוֹת ִבּ ְרִאָיָּתן‬ ‫צז‬.‫ַוֲאחוֹתוֹ‬ 12 If a man’s wife gave birth to a son, he must recite the blessing HaTov VehaMeitiv, [praising G-d], “Who is good” because of the benefit he received and, “Who does good,” because of the benefit received by his wife, for she also is happy over [the birth of] a son. Similarly, he and she are also obligated to recite this blessing after every [subsequent] son is born. Even if he is in another town and others come and tell him, “Your wife gave birth to a son,” he should recite the blessing HaTov VehaMeitiv. If his wife died in childbirth, it is proper not to recite the blessing HaTov VehaMeitiv. Instead, he should recite the blessing Shehecheyanu.4 When he returns home and sees the son who was born to him [in his absence], if it is within thirty days of hearing the news [of his birth], there is no need to recite a further blessing Shehecheyanu, since he already recited the blessing HaTov VehaMeitiv [upon hearing of] his birth. If, however, [he sees his son] thirty days after [hearing the news and reciting the blessing HaTov VehaMeitiv], it is necessary for him to recite the blessing [Shehecheyanu. This requirement applies] even if he saw his son more than thirty days before, provided he is happy and takes pleasure in seeing him. It is even necessary [for a father] to recite the blessing [Shehecheyanu] when he sees his daughter, whenever thirty days have passed since [last] seeing her, if he takes pleasure and rejoices in seeing her, as has been explained.5 Nevertheless, a blessing is not recited over hearing [the news of the birth of a daughter], since this is not considered good tidings.6 ‫צט ְוֵכן‬.‫ ֶשׁנּוַֹח ָלהּ ַגּם ֵכּן ְבָּזָכר‬,‫ " ְוַהֵמִּטיב" ְלִאְשׁתּוֹ‬,‫צח "ַהטּוֹב" לוֹ‬,"‫יב ָיְלָדה ִאְשׁתּוֹ ָזָכר – ַחָיּב ְלָבֵר "ַהטּוֹב ְוַהֵמִּטיב‬ ‫קא ַוֲאִפלּוּ ִאם הוּא ְבִּﬠיר ַאֶחֶרת וָּבאוּ ְוָאְמרוּ לוֹ ָיְלָדה ִאְשְׁתּ‬.‫ק ְוִהיא ַגּם ֵכּן ַחֶיֶּבת ְלָבֵר ֵכּן‬.‫ַﬠל ָכּל ֵבּן וֵּבן ֶשׁנּוָֹלד לוֹ‬ ‫קב‬."‫ָזָכר – ְמָבֵר "ַהטּוֹב ְוַהֵמִּטיב‬

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‫קג‬."‫ ֶאָלּא "ֶשֶׁהֱחָינוּ‬,"‫ְוִאם ֵמָתה ִאְשׁתּוֹ ְבִּלְדָתּהּ – ָנכוֹן ֶשׁלּ ֹא ְלָבֵר "ַהטּוֹב ְוַהֵמִּטיב‬ ‫ ֵמַאַחר‬,"‫קד ִאם רוֵֹאהוּ תּוֹ ל' יוֹם ִמיּוֹם ֶשָׁשַּׁמע – ֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר "ֶשֶׁהֱחָינוּ‬,‫וְּכֶשׁחוֵֹזר ְורוֶֹאה ַהֵבּן ַהנּוָֹלד‬ ‫קו‬,‫ ֲאִפלּוּ ִאם ָרָאהוּ ְכָּבר ִלְפֵני ְשׁ ִשׁים יוֹם‬, ‫ ֲאָבל ִאם ַאַחרקה ל' יוֹם – ָצ ִרי ְלָבֵר‬,"‫ֶשְׁכָּבר ֵבַּר ָﬠָליו "ַהטּוֹב ְוַהֵמִּטיב‬ ‫ִאם ִלבּוֹ ָשֵׂמַח ְוֶנֱהֶנה‬. ‫קז ֶאָלּא ֶשַׁﬠל ַהְשּׁמוָּﬠה ֵאינוֹ ְמָבֵר‬,‫ַוֲאִפלּוּ ַﬠל ַבּת ָצ ִרי ְלָבֵר ָכּל ְשׁ ִשׁים יוֹם ְכֶּשֶׁנֱּהֶנה ְוָשֵׂמַח ִבּ ְרִאָיָּתהּ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬ ‫קח‬.‫ ֶשֵׁאיָנהּ ְשׁמוָּﬠה טוָֹבה‬,‫ְכּלוּם‬ 13 [The blessing HaTov VehaMeitiv is also recited over drinking] different wine [during a meal]. For example, [when people are sitting together drinking wine] and many different types of wine are served. When [one drinks from a different type of wine] or from different containers — for when wine is served in a different container, even if it is the same type [of wine] as [in] the first [container], it is considered a different type of wine7 — he should recite the blessing: “Blessed are You, G-d our L-rd, King of the universe, Who is good and Who does good.” [This blessing is recited over the second type of wine] even when it is not necessary to recite the blessing Borei pri hagafen over it. For example, [if] the members of a group are sitting together with their host and, at the outset, they intended that [the blessing they originally recited over the first wine served would cover] all [the wine] their host would serve them [they should recite the blessing HaTov VehaMeitiv over the second wine served,although they do not have to recite the blessing Borei pri hagafen].8 [The rationale is that] wine has unique importance, for it, “causes G-d and man to rejoice.”9 [Therefore] the Rabbis instituted [this] further blessing for it when rejoicing increases, and hence, a second wine is brought to drink. [This blessing is recited] even when it is not known whether the second wine is of better quality than the first, but [one drinks the second wine] without any prior knowledge [of its quality]. Similarly, [the blessing HaTov VehaMeitiv is recited] even when it is necessary to recite the blessing Borei pri hagafen again on the second wine. For example, one [decided to stop drinking and then] changed his mind. [Before drinking again,] he should first recite the blessing HaTov VehaMeitiv and afterwards Borei pri hagafen. If, however, he knows that the second wine is inferior to the first — even if it is only slightly inferior — he should not recite the blessing HaTov VehaMeitiv on it. [There is an exception when] the first was red wine and the second, white. Since white wine is healthier for the body than red wine, one should recite the blessing HaTov VehaMeitiv on it, even when it is slightly inferior in taste, as long as it is not so inferior that it would only be drunk in extreme circumstances. ‫ ְדַּה ְינוּ ֶשַׁהֵשּׁ ִני הוּא‬,‫קי אוֹ ִמֵכִּלים שׁוֹ ִנים‬,‫קט ְדַּה ְינוּ ְכֶּשַׁמּ ְרִבּים ְלָהִביא ִמֶמּנּוּ ִלְשׁתּוֹת ִמִמּי ִנים שׁוֹ ִנים‬,‫יג ַﬠל ִשׁנּוּי ַי ִין‬ ‫קיא ֶשֲׁאִפלּוּ הוּא ִמִמּין ַי ִין ָה ִראשׁוֹןקיב ֶנְחָשׁב ְכִּמין ַי ִין ַאֵחרקיג – ָצ ִרי ְלָבֵר ַﬠל ַהֵשּׁ ִני ֹקֶדם ֶשִׁיְּטֹעם‬,‫ֵמָחִבית ַאֶחֶרת‬ ‫קטו ַאף ַﬠל ִפּי ֶשׁהוּא ְבִּﬠְנָין ֶשֵׁאין ָצ ִרי ְלָבֵר ָﬠָליו‬,"‫ ַהטּוֹב ְוַהֵמִּטיב‬,‫קיד "ָבּרוּ ַאָתּה ה' ֱא ֵקינוּ ֶמֶל ָהעוָֹלם‬:‫ִמֶמּנּוּ‬ ‫קטז ְכּגוֹן ְבֵּני ֲחבוָּרה ַהְמֻּסִבּין ֵאֶצל ַבַּﬠל ַהַבּ ִית ְוַדְﬠָתּם ִמְתִּחָלּה ַﬠל ָכּל ַמה ֶשָּׁיִּביא ָלֶהם ַבַּﬠל‬,"‫"בּוֵֹרא ְפּ ִרי ַהָגֶּפן‬ ‫קיז ֶשִׁמְּפֵּני ֲחִשׁיבוּת ַהַיּ ִין ֶשׁהוּא ְמַשֵׂמַּח ֱא ִהים ַוֲאָנִשׁיםקיח – ִתְּקּנוּ ֲחָכִמים ָﬠָליו עוֹד ְבָּרָכהקיט ְכֶּשַׁמּ ְרִבּים‬,‫ַהַבּ ִית‬ ‫ְבִּשְׂמָחה ְלָהִביא ִמֶמּנּוּ ִלְשׁתּוֹת עוֹד ַי ִין ֵשִׁני‬. ‫קכ‬.‫ ֶאָלּא ִבְּסָתם‬,‫ַוֲאִפלּוּ ֵאין ָידוַּﬠ ֶשַׁהֵשּׁ ִני ְמֻשָׁבּח ִמן ָה ִראשׁוֹן‬ "‫ ְכּגוֹן ְבִּנְמַל קכא – ְיָבֵר ְתִּחָלּה "ַהטּוֹב ְוַהֵמִּטיב‬,‫ְוִאם הוּא ְבִּﬠְנָין ֶשָׁצּ ִרי ַלֲח ֹזר וְּלָבֵר "בּוֵֹרא ְפּ ִרי ַהָגֶּפן" ַﬠל ַהֵשִּׁני‬ ‫קכב‬."‫ְוַאַחר ָכּ "בּוֵֹרא ְפּ ִרי ַהָגֶּפן‬

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Seder Birkas HaNehenin: Chapter 12 – [The Blessings Shehechiyanu, H...

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‫קכד‬.‫קכג ֲאִפלּוּ ֵאינוֹ ָגּרוַּﬠ ֶאָלּא ְמַﬠט‬,"‫ֲאָבל ִאם ָידוַּﬠ לוֹ ֶשַׁהֵשּׁ ִני ָגּרוַּﬠ ִמן ָה ִראשׁוֹן – ֵאין ְלָבֵר ָﬠָליו "ַהטּוֹב ְוַהֵמִּטיב‬ ‫ ֵכּיָון ֶשַׁהָלָּבן הוּא ָבּ ִריא ַלגּוּף יוֵֹתר ִמן ָהָאֹדם – ֵישׁ ְלָבֵר ָﬠָליו "ַהטּוֹב‬,‫ֶאָלּא ִאם ֵכּן ָה ִראשׁוֹן הוּא ַי ִין ָאֹדם ְוֵשׁ ִני ָלָבן‬ ‫ ָכּל ֶשֵׁאינוֹ ָגּרוַּﬠ ַה ְרֵבּהקכו ַﬠד ֶשֵׁאינוֹ ָראוּי ִלְשׁתּוֹתוֹ ֶאָלּא ַﬠל‬,‫ְוַהֵמִּטיב" ַאף ַﬠל ִפּי ֶשׁהוּא ָגּרוַּﬠ ִמֶמּנּוּקכה ְמַﬠט ַבַּטַּﬠם‬ ‫קכז‬.‫ְיֵדי ַהְדָּחק‬ 14 If, [on the other hand,] one [first] drank white wine and afterwards, red [wine], if it is known that the red wine is superior in taste, one should recite the blessing [HaTov VehaMeitiv on it]. Ordinarily, however, [without this knowledge,] one would not recite the blessing [HaTov VehaMeitiv] since white wine is healthier for the body. Needless to say, if one first drank an aged wine and afterwards [drank] a new one, one should not recite the blessing on [the new wine] unless it is known that its taste is as exemplary as that of the aged wine. ‫קכח ֲאָבל ִבְּסָתם ֵאינוֹ‬.‫ ִאם ָידוַּﬠ ֶשָׁהָאֹדם ְמֻשָׁבּח יוֵֹתר ַבַּטַּﬠם – ְמָבֵר ָﬠָליו‬,‫יד ְוִאם ָשָׁתה ָלָבן ְוַאַחר ָכּ ָהָאֹדם‬ ‫ ְוֵאין ָצ ִרי לוַֹמר ֶשִׁאם ָשָׁתה ְתִּחָלּה ַי ִין ָיָשׁןקל ְוַאַחר ָכּ ָחָדשׁ ֶשֵׁאינוֹ ְמָבֵר‬.‫קכט ֵכּיָון ֶשַׁהָלָּבן ָבּ ִריא יוֵֹתר ַלגּוּף‬, ‫ְמָבֵר‬ ‫קלב‬.‫קלא ֶאָלּא ִאם ֵכּן ָידוַּﬠ ֶשׁהוּא ְמֻשָׁבּח ְבַּטְﬠמוֹ ְכּמוֹ ַהָיָּשׁן‬,‫ָﬠָליו ִבְּסָתם‬ 15 Whenever the blessing [HaTov VehaMeitiv] is recited over the second wine without prior knowledge [of its quality], it is recited over the second wine even if [this wine] was brought to the table at the same time as the first [wine. Thus if] one drank one type of wine and recited the blessing Borei pri hagafen over it intending to drink the second [wine] as well, he should, nevertheless, recite the blessing HaTov VehaMeitiv when he drinks the second wine because it is the second [type of wine] that he drinks. If, however, he knows that one [wine] is inferior to the other, when they had both already been brought to him, even when they were brought one after the other, he should not first recite the blessing Borei pri hagafen on the inferior wine in order to recite the blessing HaTov VehaMeitiv on the superior one. [The rationale is that] he prefers [the superior wine] and whenever one [food or beverage] is preferred over another, it deserves precedence with regard to Birchos HaNehenim (as explained in ch. 10, [law 6]). Even though [as a result], he will not [be able to] recite the blessing HaTov VehaMeitiv afterwards on the inferior wine, it is of no consequence. Nevertheless, if one transgressed and recited the blessing Borei pri hagafen on the inferior wine, he should recite the blessing HaTov VehaMeitiv on the superior wine, even when both [wines] were brought to the table at the same time. Indeed, [this rule applies] even if the superior [wine] was brought first, since [in fact] it was the second to be drunk. ,‫טו ְוָכל ָמקוֹם ֶשְׁמָּבֵר ַﬠל ַהֵשִּׁני ִבְּסָתם – ֲהֵרי ֶזה ְמָבֵר ָﬠָליו ֲאִפלּוּ ֱהִביאוּהוּ ַﬠל ַהֻשְּׁלָחן ְבַּבת ַאַחת ִﬠם ָה ִראשׁוֹן‬ "‫ ַאף ַﬠל ִפּי ֵכן ְמָבֵר "ַהטּוֹב ְוַהֵמִּטיב‬,‫ֶשָׁשָּׁתה ְתִּחָלּה וֵּבַר ָﬠָליו "בּוֵֹרא ְפּ ִרי ַהָגֶּפן" ַﬠל ַדַּﬠת ִלְשׁתּוֹת ַגּם ַהֵשּׁ ִני‬ ‫קלג‬.‫ ֵכּיָון ֶשׁהוּא ֵשׁ ִני ִבְּשִׁתָיּה‬,‫ְכֶּשׁשּׁוֶֹתה ִמן ַהֵשּׁ ִני‬ "‫ֲאָבל ִאם יוֵֹדַﬠ ֶשׁהוּא ָגּרוַּﬠ ֵמֲחֵברוֹ וְּכָבר ֵהִביאוּ לוֹ ְשֵׁניֶהם ֲאִפלּוּ ָבֶּזה ַאַחר ֶזה – ל ֹא ְיָבֵר ְתִּחָלּה "בּוֵֹרא ְפּ ִרי ַהָגֶּפן‬ ‫קלד ְוָכל ֶהָחִביב ִמן ֲחֵברוֹ – קוֵֹדם ֶאת ֲחֵברוֹ‬,‫ ֶשֲׁהֵרי הוּא ָחִביב לוֹ‬,‫ַﬠל ַהָגּרוַּﬠ ְכֵּדי ְלָבֵר "ַהטּוֹב ְוַהֵמִּטיב" ַﬠל ַהְמֻשָׁבּח‬ ‫ ְוַאף ַﬠל ִפּי ֶשׁלּ ֹא ְיָבֵר ַאַחר ָכּ "ַהטּוֹב ְוַהֵמִּטיב" ַﬠל ַהָגּרוַּﬠ‬,(‫ְלָבֵר ָﬠָליו ִבּ ְרַכּת ַהֶנֱּהִנין )ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבֶּפֶרק י'קלה‬ ‫– ֵאין ְבָּכ ְכּלוּם‬. ‫ ַאף ַﬠל ִפּי ֶשֱׁהִביאוּם‬,‫ ִאם ָﬠַבר וֵּבַר "בּוֵֹרא ְפּ ִרי ַהָגֶּפן" ַﬠל ַהָגּרוַּﬠ – ְיָבֵר "ַהטּוֹב ְוַהֵמִּטיב" ַﬠל ַהְמֻשָׁבּח‬,‫וִּמָכּל ָמקוֹם‬ ‫ ֵכּיָון ֶשׁהוּא ֵשׁ ִני ִבְּשִׁתָיּה‬,‫קלו ַוֲאִפלּוּ ֵהִביאוּ ַהְמֻשָׁבּח ְתִּחָלּה‬,‫ְבַּבת ַאַחת ַﬠל ַהֻשְּׁלָחן‬. 16 When does [the principle that] the blessing HaTov VehaMeitiv is recited over [the same type of] wine [because it was brought in] in another container apply? 12/20/2020, 1:26 PM

Seder Birkas HaNehenin: Chapter 12 – [The Blessings Shehechiyanu, H...

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When the wine was placed in each of the barrels within forty days of being pressed from the grapes. Since each one fermented in a different barrel, they are considered two different types of wine.10 If, however, the [two batches of wine originally] fermented in one vessel, and after forty days [the wine] was divided and placed into two barrels, they are [considered] one wine. In this instance, the blessing HaTov VehaMeitiv should not be recited over the second [barrel of wine] under any circumstance. ‫טז ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים ֶשְׁמָּב ְרִכים "ַהטּוֹב ְוַהֵמִּטיב" ַﬠל ַהַיּ ִין ֶשֵׁמָּחִבית ַאֶחֶרת? ְכֶּשָׁנְּתנוּ ָכּל ֶאָחד ְבָּחִבית ִבְּפֵני ַﬠְצמוֹ‬ ‫ ֲאָבל ִאם‬.‫קלז ֶשֵׁכּיָון ֶשָׁכּל ֶאָחד ָהָיה תּוֵֹסס ְבָּחִבית ִבְּפֵני ַﬠְצמוֹקלח – ֲהֵרי ֵהם ִכְּשֵׁני ִמיֵני ֵיינוֹת‬,‫תּוֹ מ' יוֹם ִלְד ִריָכתוֹ‬ "‫ ְוֵאין ְמָב ְרִכין "ַהטּוֹב ְוַהֵמִּטיב‬,‫ָהיוּ תּוְֹסִסים ִבְּכִלי ֶאָחד וְּלַאַחר מ' יוֹם ִחְלּקוּם וּ ְנָתנוּם ְבּב' ָחִביּוֹת – ֲהֵרי ַהֹכּל ַי ִין ֶאָחד‬ ‫קלט‬.‫ַﬠל ַהֵשּׁ ִני ְבָּכל ִﬠ ְנָין‬ 17 If the group is brought a third type of wine, they should recite the blessing HaTov VehaMeitiv a second time, provided they did not have [this wine] in mind when they first recited the blessing [HaTov VehaMeitiv]. ‫קמ ְוהוּא ֶשׁלּ ֹא ָה ְיָתה ַדְּﬠָתּם‬,‫יז ִאם ֵהִביאוּ ִלְפֵניֶהם עוֹד ִמין ַי ִין ְשִׁליִשׁי – חוְֹז ִרין וְּמָב ְרִכין "ַהטּוֹב ְוַהֵמִּטיב" ֵשׁ ִנית‬ ‫ִמְתִּחָלּה ָﬠָליו ְכֶּשֵׁבּ ְרכוּ ָבּ ִראשׁוָֹנה‬. 18 The blessing HaTov VehaMeitiv is only recited on the second wine when there is [still] some of the first wine left, and they wish to drink the second wine [for variety, i.e.,], change wines, to taste a different type of wine than the first. If, however, they are drinking the second wine because the first has already been finished, they do not recite the blessing HaTov VehaMeitiv on the second wine. ‫יח ֵאין ְמָב ְרִכין "ַהטּוֹב ְוַהֵמִּטיב" ַﬠל ַהַיּ ִין ַהֵשּׁ ִני ֶאָלּא ְכֶּשֵׁיּשׁ ָלֶהם ִמן ָה ִראשׁוֹןקמא ְורוִֹצים ִלְשׁתּוֹת ַהֵשּׁ ִני ִמשּׁוּם ִשׁנּוּי‬ ‫ ֲאָבל ִאם ֵהם שׁוִֹתין ַי ִין ַהֵשּׁ ִני ִמְפֵּני ֶשְׁכָּבר ָכָּלה ָה ִראשׁוֹן – ֵאין ְמָב ְרִכין‬,‫ ְכֵּדי ֶשׁ ִיְּטֲﬠמוּ ַי ִין ַאֵחר ְמֻשֶׁנּה ִמן ָה ִראשׁוֹן‬,‫ַי ִין‬ ‫קמב‬."‫ָﬠָליו "ַהטּוֹב ְוַהֵמִּטיב‬ 19 The blessing HaTov VehaMeitiv is only recited when two [or more] people are drinking together in company. It may also be recited when a man is drinking with his wife and children, but not when he is drinking by himself. [This law is implied] by the words of the blessing, [that praise G-d] “Who is good,” [i.e. performing good for] the person himself, “and does good,” for the other person with him. Nor should one recite the blessing Shehecheyanu [when changing wines when drinking alone], for [the Rabbis] instituted [the recitation of] the blessing only because of an increase in happiness and a person does not feel such an increase in happiness when drinking alone. Therefore, even if [a second wine is brought and] another person also drinks this [second] wine in another room, the two are not [considered as] having joined together [and they should not recite this blessing]. ‫קמג ְוהוּא ַהִדּין ִאם ִאְשׁתּוֹ אוֹ ָבָּניו שׁוִֹתין‬,‫יט ֵאין ְמָב ְרִכין "ַהטּוֹב ְוַהֵמִּטיב" ֶאָלּא ְכֶּשְׁשַּׁנ ִים שׁוִֹתים ַיַחד ַבֲּחבוָּרה ַאַחת‬ ‫קמה‬.‫ ֶשֵׁכּן ַמְשָׁמעוּת ַהְבָּרָכה "ַהטּוֹב" לוֹ " ְוַהֵמִּטיב" ַלֲחֵברוֹ ֶשִׁﬠמּוֹ‬,‫קמד ֲאָבל ל ֹא ַהשּׁוֶֹתה ָיִחיד‬,‫ִﬠמּוֹ‬ ‫קמו וְּבשׁוֶֹתה ְיִחיִדי ֵאין ִרבּוּי ִשְׂמָחה ָכּל‬,‫ ִכּי ל ֹא ִתְּקּנוּ ַהְבָּרָכה ֶאָלּא ִמשּׁוּם ִרבּוּי ַהִשְּׂמָחה‬, ‫ְוַגם "ֶשֶׁהֱחָינוּ" ֵאינוֹ ְמָבֵר‬ ‫קמז‬. ‫ָכּ‬ ‫קמח‬.‫ְוָלֵכן ַגּם ִאם ֲחֵברוֹ שׁוֶֹתה ִמַיּ ִין ֶזה ְבֶּחֶדר ַאֵחר – ֵאינוֹ ִמְצָטֵרף‬ 20 Even when he is eating or drinking together with a friend, the blessing HaTov VehaMeitiv should only be recited when both drink the second type of wine. If, however, one’s friend only drinks the first wine, the blessing HaTov VehaMeitiv

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Seder Birkas HaNehenin: Chapter 12 – [The Blessings Shehechiyanu, H...

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should not be recited on the second wine. If both drink the second type of wine together, but only one drank the first, there is a question [whether the blessing HaTov VehaMeitiv should be recited] and [we follow the principle that] whenever there is a doubt whether a blessing should be recited, we rule leniently [and do not recite the blessing]. ‫ ֲאָבל ִאם ֲחֵברוֹ שׁוֶֹתה‬,‫כ ַוֲאִפלּוּ ְכֶּשֵׁמֵּסב ִﬠמּוֹ ַיַחד – ֵאין ְמָב ְרִכין "ַהטּוֹב ְוַהֵמִּטיב" ֶאָלּא ְכֶּשְׁשֵּׁניֶהם שׁוִֹתין ֵמַהַיּ ִין ַהֵשּׁ ִני‬ ‫קמט‬.‫ַי ִין ָה ִראשׁוֹן ְלַבדּוֹ – ֵאינוֹ ְמָבֵר "ַהטּוֹב ְוַהֵמִּטיב" ַﬠל ַהֵשּׁ ִני‬ ‫קנ וְּסֵפק ְבָּרכוֹת‬.‫ְוִאם ְשֵׁניֶהם שׁוִֹתין ַי ִין ַהֵשּׁ ִני ְבַּיַחד ֶאָלּא ֶשַׁיּ ִין ָה ִראשׁוֹן ָשָׁתה הוּא ְלַבדּוֹ – ֵישׁ ְלִהְסַתֵּפּק ַבָּדָּבר‬ ‫קנא‬.‫ְלָהֵקל‬ 21 One should recite the blessing HaTov VehaMeitiv on [a second type of] wine whether [the wine is consumed] within a meal or independent of a meal. [When the wines are consumed] within a meal, each of those present should recite the blessing for himself. This [rule] also applies regarding the blessing Borei pri hagafen.11 In contrast to this, [when the wines are consumed] outside [the context of] a meal, one person may fulfill his companions’ obligation [to recite the blessing] with the blessing he recited, provided they had in mind to fulfill their obligation [with his blessing].12 If they were drinking one type of wine during the meal and recited Grace over another [type of wine], there is no need to recite the blessing HaTov VehaMeitiv before drinking it after Grace, since one has already recited HaTov VehaMeitiv in Grace.13 ‫קנג ֶאָלּא ֶשְׁבּתוֹ ַהְסּעוָּדה ָכּל‬,‫כא ְמָב ְרִכין "ַהטּוֹב ְוַהֵמִּטיב" ַﬠל ַהַיּ ִין ֵבּין ְבּתוֹ ַהְסּעוָּדהקנב ֵבּין ֶשׁלּ ֹא ְבּתוֹ ַהְסּעוָּדה‬ ‫קנה ְוֶשׁלּ ֹא ְבּתוֹ ַהְסּעוָּדה ָיכוֹל ָהֶאָחד‬,"‫קנד ְוֵכן ְבִּב ְרַכּת "בּוֵֹרא ְפּ ִרי ַהָגֶּפן‬,‫ֶאָחד ְוֶאָחד ֵמַהְמֻּסִבּין ָצ ִרי ְלָבֵר ְלַﬠְצמוֹ‬ ‫קנו‬.‫ְלהוִֹציא ֲחֵבָריו ְבִּב ְרָכתוֹ ִאם ִנְתַכּ ְוּנוּ ָלֵצאת ְיֵדי חוָֹבה‬ ‫ְוִאם ָשׁתוּ ַבְּסּעוָּדה ַי ִין ֶאָחד וְּמָב ְרִכין ִבּ ְרַכּת ַהָמּזוֹן ַﬠל ַי ִין ַאֵחר – ֵאין ָצ ִרי ְלָבֵר ָﬠָליו "ַהטּוֹב ְוַהֵמִּטיב" ֹקֶדם ֶשׁ ִיְּשֶׁתּה‬ ‫קנז‬.‫ ֶשֲׁהֵרי ְכָּבר ָאַמר "ַהטּוֹב ְוַהֵמִּטיב" ְבִּב ְרַכּת ַהָמּזוֹן‬,‫ִמֶמּנּוּ ַאַחר ִבּ ְרַכּת ַהָמּזוֹן‬

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Seder Birkas HaNehenin: Chapter 13 – [Blessings Over Miracles and as...

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Seder Birkas HaNehenin: Chapter 13 – [Blessings Over Miracles and as Thanksgiving] - The Order of Blessings for the Satisfaction that One Receives By Rabbi Schneur Zalman of Liadi

CHAPTER 13 [Blessings Over Miracles and as Thanksgiving] (1–17) [‫ וּבוֹ י"ז ֲהָלכוֹת‬,‫פרק יג ]ִבּ ְרַכּת ִנִסּים ְוהוָֹדָאה‬ 1 When an individual sees the place where a miracle was performed on his behalf — for example, he was saved from a wall which fell on him or from a wild animal or robbers — after thirty days [of the event.], he is obligated to recite the blessing, “Blessed are You, G-d our L-rd, King of the universe, Who performed a miracle for me in this place.” This rule applies] even when there is no [specific feature or landmark] associating the miracle with that place. Immediately after the miracle [occurred, however], as soon as he finds himself in an assemblage of ten [men], he must recite the blessing HaGomel, as will be explained.1 If he returns and sees the place [where the miracle occurred] thirty days after he first saw it, he should recite the blessing: “…Who performed a miracle…” again and, [indeed, continue doing so] forever, [whenever he returns to that place after a similar interval]. When many miracles were performed for a person in many places, he must recite this blessing when he sees any one of these places. [In this instance,] he must mention all the other places and include them in the blessing, saying: “…Who performed a miracle for me in this place, in this-and-this place and in this-and-this place.” When any of the descendants of a person for whom a miracle was performed in a particular place [see that place], they are obligated to recite the blessing, “Blessed are You, G-d our L-rd, King of the universe Who performed a miracle for our father in this place.” [“Descendants” in this context refers to] the person’s children and their descendants for all time. [They are obligated to recite the blessing] because they are all are partners in [i.e., beneficiaries of] that miracle. [This rule applies only when] there is an association between the miracle and the place, for example, a wall [whose remnants still exist] fell on the person. However, the person’s descendants need not mention the other places [where miracles were performed for their ancestor when reciting this blessing]. Even children who the person fathered before [this miracle took place] and who are thus not partners in this miracle, are obligated to recite the blessing in acknowledgement of the miracle [performed for] their father. ‫ אוֹ ַחָיּה ָרָﬠהו אוֹ ִלְסִטיםז – ַחָיּב הוּא‬,‫ד ְכּגוֹן ֶשָׁנַּפל ָﬠָליו ֹכֶּתלה ְו ִנצּוֹל‬,‫א א ב ג ָיִחיד ֶשַׁנֲּﬠָשׂה לוֹ ֵנס ְבֵּאיֶזה ָמקוֹם‬

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‫ ֶשָׁﬠָשׂה ִלי ֵנס‬,‫ "ָבּרוּ ַאָתּה ה' ֱא ֵקינוּ ֶמֶל ָהעוָֹלם‬: ‫ַﬠְצמוֹח – ְכֶּשׁ ִיּ ְרֶאה אוֹתוֹ ָמקוֹם ְלַאַחר ְשׁ ִשׁים יוֹםט – ְלָבֵר‬ ‫י‬.‫ ַוֲאִפלּוּ ִאם ֵאין ַהֵנּס ָידוַּﬠ ַﬠל ִפּי ַהָמּקוֹם‬."‫ַבָּמּקוֹם ַהֶזּה‬ ‫יא‬.‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר‬,"‫ְוַאַחר ַהֵנּס ִמָיּד ְכֶּשׁ ִיְּזַדְּמּנוּ לוֹ ֲﬠָשָׂרה – ָצ ִרי ְלָבֵר "ַהגּוֵֹמל‬ ‫יב ְוֵכן ְלעוָֹלם‬. ‫ ְוִאם חוֵֹזר ְורוֶֹאה ָמקוֹם ֶזה ְלַאַחר ל' יוֹם ֵמ ְרִאָיּה ָה ִראשׁוָֹנה – חוֵֹזר וְּמָבֵר‬. ‫ ְכֶּשׁרוֶֹאה ָכּל ֶאָחד ֵמַהְמּקוֹמוֹת – ָצ ִרי ְלַהְזִכּיר ְשָׁאר ָכּל ַהְמּקוֹמוֹת‬,‫ִמי ֶשַׁנֲּﬠשׂוּ לוֹ ִנִסּים ַה ְרֵבּה ִבְּמקוֹמוֹת ַה ְרֵבּה‬ ‫יג‬."‫ ְואוֵֹמר "ֶשָׁﬠָשׂה ִלי ֵנס ַבָּמּקוֹם ַהֶזּה וְּבָמקוֹם ְפּלוִֹני וְּבָמקוֹם ְפּלוֹ ִני‬,‫ְוכוְֹלָלם ִבְּבָרָכה ַאַחת‬ ‫טו ְכּגוֹן ֶשָׁנַּפל ָﬠָליו ֹכֶּתל‬,‫יד ִאם ַהֵנּס ָידוַּﬠ ַﬠל ִפּי ַהָמּקוֹם‬,‫ְוָכל יוְֹצֵאי ְיֵרכוֹ ֶשׁל אוֹתוֹ ָאָדם ֶשַׁנֲּﬠָשׂה לוֹ ֵנס ְבּאוֹתוֹ ָמקוֹם‬ ‫– ַחָיִּבים ֵהם וְּבֵניֶהם ַﬠד סוֹף ָכּל ַהדּוֹרוֹת ְלָבֵר ְכֶּשׁרוִֹאים ַהָמּקוֹם "ָבּרוּ ַאָתּה ה' ֱא ֵקינוּ ֶמֶל ָהעוָֹלם ֶשָׁﬠָשׂה ֵנס‬ ‫יז ַוֲאִפלּוּ ַהָבּ ִנים‬.‫טז ֲאָבל ֵאין ְצ ִריִכים ְלַהְזִכּיר ְשָׁאר ַהְמּקוֹמוֹת‬.‫ ֶשֻׁכָּלּם ֻשָׁתִּפים ְבּאוֹתוֹ ַהֵנּס‬,"‫ְלָאִבינוּ ַבָּמּקוֹם ַהֶזּה‬ ‫יח‬.‫ֶשׁנּוְֹלדוּ ֹקֶדם ָלֵכן ֶשֵׁאיָנם ֻשָׁתִּפים ְבֵּנס ֶזה – ַחָיִּבים ְלָבֵר ַﬠל ֵנס ֲאִביֶהם‬ 2 Four [categories of people] are obligated to give thanks and recite the blessing HaGomel (following the wording stated in the siddur): a) those who set out on a journey across the sea, when they [reach land]; b) those who travelled through a desert, when they reach a settlement; c) one who was sick and recovered; and d) one who was imprisoned for a matter that could have involved capital punishment and was released, or [one who was imprisoned] because of monetary matters if he was shackled in iron chains. It is necessary to recite this blessing in the presence of ten [men], two of whom are Torah scholars. [Nevertheless,] if Torah scholars cannot be found in that place, one should not refrain from reciting the blessing. The person reciting the blessing is included in the quorum of ten. It has become customary to recite the blessing in the synagogue after reading from the Torah, since ten men are present there. If one recited the blessing in the presence of less than ten [men], there are authorities who rule that one has fulfilled his obligation. Nevertheless, it is desirable to recite the blessing again in the presence of ten [men], without mentioning G-d’s name and His Sovereignty. ‫כב‬,‫ יוֹ ְרֵדי ַהָיּםכא ְכֶּשַׁיֲּﬠלוּ ִמֶמּנּוּ‬:(‫ב ַא ְרָבָּﬠה ְצ ִריִכים ְלהוֹדוֹתיט וְּלָבֵר ִבּ ְרַכּת "ַהגּוֵֹמל" )ַכּנָֻּסּח ֶשָׁכּתוּב ַבִּסּדּוּרכ‬ ‫כד וִּמי ֶשָׁהָיה ָחבוּשׁ ְבֵּבית ָהֲאסוּ ִריםכה ַﬠל ְיֵדי ִﬠְסֵקי‬,‫ וִּמי ֶשָׁהָיה חוֶֹלה ְו ִנְתַרֵפּא‬,‫ְוהוְֹלֵכי ִמְדָבּרוֹתכג ְכֶּשַׁיִּגּיעוּ ְלִישּׁוּב‬ ‫כח‬.‫ אוֹ ַﬠל ִﬠְסֵקי ָממוֹןכז ִאם ָהָיה ְמֻﬠֶנּה ְבַּכְבֵלי ַבּ ְרֶזל‬,‫ְנָפשׁוֹתכו ְוָיָצא‬ ‫ל ְוִאם ֵאין ְמצוּ ִיּין ָשׁם ַתְּלִמיֵדי ֲחָכִמים – ל ֹא ָי ִניַח‬.‫כט וְּשַׁנ ִים ֵמֶהם ַתְּלִמיֵדי ֲחָכִמים‬,‫ְוָצ ִרי ְלָבֵר ְבָּרָכה זוֹ ִבְּפֵני ֲﬠָשָׂרה‬ ‫לג ְלִפי ֶשֵׁיּשׁ ָשׁם‬,‫לב ְוָנֲהגוּ ְלָבֵר ְבֵּבית ַהְכֶּנֶסת ַאַחר ְק ִריַאת ַהתּוָֹרה‬.‫לא ְוַהְמָבֵר עוֶֹלה ְלִמְנַין ָהֲﬠָשָׂרה‬. ‫ִמְלָּבֵר‬ ‫לו‬.‫ ְוטוֹב ַלֲח ֹזר וְּלָבֵר ַבֲּﬠָשָׂרה ְבּל ֹא ֵשׁם וַּמְלכוּת‬.‫לד ְוִאם ֵבַּר ְבָּפחוֹת ֵמֲﬠָשָׂרה – ֵישׁ אוְֹמ ִריםלה ֶשָׁיָּצא‬.‫ֲﬠָשָׂרה‬ 3 A minor is not required to acknowledge [G-d’s kindness by reciting the blessing HaGomel. This rule applies] even if he has reached the age when he is to be trained to perform mitzvos. Women and bondmen are obligated to recite this blessing. Accordingly, upon her recovery, every woman who gives birth should recite this blessing in the women’s gallery of the synagogue [so that] ten men will hear it from within.2 ‫לח ְוָלֵכן ָכּל ִאָשּׁה יוֶֹלֶדת‬,‫לז ֲאָבל ָנִשׁים ַוֲﬠָבִדים ַחָיִּבים ִבְּבָרָכה זוֹ‬.‫ ֲאִפלּוּ ִה ִגּיַﬠ ְלִחנּוּ ִמְצָוה‬,‫ג ָקָטן ֵאין ָצ ִרי ְלהוֹדוֹת‬ ‫מ‬.‫ ְו ִיְשְׁמעוּ ֲﬠָשָׂרה ֲאָנִשׁים ִמִבְּפ ִנים‬,‫ְכֶּשָׁתּקוּם ֵמָחְלָיהּלט – ְתָּבֵר ְבֵּבית ַהְכֶּנֶסת ֶשׁל ָנִשׁים‬ 4 When a person’s heart rejoices upon hearing that his friend has been saved, he is permitted to recite the blessing [HaGomel] in this form or in another form, for

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example: B’rich Rachmana E-lohana Malkah d’alma d’yahavach lan velo yahavach l’afra, [“Blessed is the Merciful One, G-d, King of the universe, Who has given you [back] to us and not given you to the dust”]. This statement need not be recited in the presence of ten [men]. If the feelings of joy in one’s heart [do not motivate him] to give praise and thanks in happiness (i.e. [he recites the blessing only because] he knows that this blessing has already been prescribed and established), the blessing has been recited in vain. If, however, he must recite the blessing in front of the other person to preserve peace [between them], he should recite it without mentioning G-d’s name and His Sovereignty. [In such circumstances,] the statement should not be made even when merely mentioning G-d’s name [in another language,] for example, by saying merely B’rich Rachmana, because the prohibition against reciting a blessing in vain is involved. [For the prohibition against] mentioning G-d’s name in vain applies whether one mentions it in Hebrew or in any other language. Hence, one should caution those who frequently say in Yiddish, [geloibt iz G-tt,] “Blessed is G-d,” even over an event that does not bring his heart rejoicing. ‫ ְכּגוֹן "ְבּ ִרי‬,‫מב אוֹ ְבַּמְטֵבַּﬠ ַאֶחֶרת‬,‫ד ִמי ֶשָׁשֵּׂמַח ְבִּלבּוֹ ַﬠל ַהָצַּלת ֲחֵברוֹ – ַרַשּׁאי ְלָבֵר ְבָּרָכה זוֹמא ְבַּמְטֵבַּﬠ זוֹ‬ ‫מו‬.‫ ְוֵאין ָצ ִרי ְלָבֵר ִבְּפֵני ֲﬠָשָׂרה‬."‫מה ְדַּיֲהָב ָלן ְול ֹא ַיֲהָב ְלַﬠְפָרא‬,‫ַרֲחָמָנאמג ֱאָלָהָנאמד ַמְלָכּא ְדָּﬠְלָמא‬ (‫ֲאָבל ִאם ֵאינוֹ ָשֵׂמַח ְבִּלבּוֹ ִלֵתּן ֶשַׁבח ְוהוָֹדָאה ֵמֲחַמת ִשְׂמָחתוֹ )ֶאָלּא ֵמֲחַמת ֶשַׁהְבָּרָכה ְכּתוָּבה וְּקָבעוָּה ְכָּבר ְוהוּא יוְֹדָﬠהּ‬ ,‫מח ַוֲאִפלּוּ ְבֵּשׁם ְלַבד‬.‫מז ְוִאם ָצ ִרי ְלָבֵר ְבָּפָניו ִמְפֵּני ַהָשּׁלוֹם – ְיָבֵר ְבּל ֹא ֵשׁם וַּמְלכוּת‬.‫– ֲהֵרי זוֹ ְבָּרָכה ְלַבָטָּלה‬ ‫נא ֵבּין‬,‫נ ֶשֲׁהֵרי ִאסּוּר ְבָּרָכה ְלַבָטָּלה הוּא ִמשּׁוּם ַהְזָכַּרת ֵשׁם ָשַׁמ ִים ְלַבָטָּלה‬,‫ְכּגוֹן "ְבּ ִרי ַרֲחָמָנא"מט – ל ֹא י ֹאַמר‬ ‫נב ְוָלֵכן ָצ ִרי ְלַהְזִהיר ְלאוָֹתם ֶשָׁרִגיל ַﬠל ְלשׁוָֹנם לוַֹמר "ָבּרוּ ה'" ִבְּלשׁוֹן‬.‫ֶשַׁמְּזִכּיר ִבְּלשׁוֹן ַהֹקֶּדשׁ ֵבּין ִבְּשָׁאר ְלשׁוֹנוֹת‬ ‫נד‬.‫ַאְשְׁכַּנזנג ַאף ַﬠל ָדָּבר ֶשֵׁאין בּוֹ ִשְׂמַחת ַהֵלּב‬ 5 The blessing [HaGomel] should not be recited until one emerges from danger entirely. Hence, a sick person should not recite the blessing before he recovers completely. If one delays reciting the blessing [beyond the earliest permissible time], he may compensate [by reciting it] whenever he wishes. It is, however, appropriate not to delay more than three days. Thus, if one emerged from danger on Monday, after the reading of the Torah, he should recite the blessing in the presence of ten [men], without a Torah scroll, instead of waiting until Thursday [when the Torah would once again be read in the synagogue]. ‫נה‬.‫ ְלִפיָכ ל ֹא ְיָבֵר ַהחוֶֹלה ַﬠד ֶשַׁיֲּח ֹזר ְלֻב ְריוֹ ְלַגְמֵרי‬,‫ה ֵאין ְלָבֵר ַﬠד ֶשָׁיָּצא ֵמַהַסָּכָּנה ְלַגְמֵרי‬ ‫נז ְלִפיָכ ִאם ָיָצא ִמן ַהַסָּכָּנה ְבּיוֹם‬,‫נו ְוָנכוֹן ֶשׁלּ ֹא ְלַאֵחר ג' ָיִמים‬.‫ְוִאם ֵאַחר ִמְלָּבֵר – ֵישׁ לוֹ ַתְּשׁלוִּמין ָכּל ְזַמן ֶשׁ ִיּ ְרֶצה‬ ‫נח‬.'‫ ְול ֹא ַיְמִתּין ַﬠד יוֹם ה‬,‫ב' ַאַחר ְק ִריַאת ַהתּוָֹרה – ְיָבֵר ִבְּפֵני ֲﬠָשָׂרה ְבּל ֹא ֵסֶפר תּוָֹרה‬ 6 Some authorities maintain that a person should only recite the blessing [HaGomel] upon recovering from illness that [is considered] a dangerous sickness, such as an internal injury or the like, i.e., an illness for which one may desecrate the Shabbos [in order to care for the patient]. In practice, the rule that should be followed is that anyone who was confined to bed for more than three days [because of the illness] should recite the blessing when he gets up. ‫ ְכּגוֹן ַמָכּה ֶשׁל ָחָללס ְוַכיּוֵֹצא בּוֹ ֵמֳחָל ִיים ֶשְׁמַּחְלִּלים‬,‫ו ֵישׁ אוְֹמ ִריםנט ֶשֵׁאין ַהחוֶֹלה ְמָבֵר ֶאָלּא ַﬠל ֹחִלי ֶשֵׁיּשׁ בּוֹ ַסָכָּנה‬ ‫סב‬.‫ ֶשָׁכּל ֶשֻׁמָּטּל ַﬠל ִמָטּתוֹ יוֵֹתר ִמג' ָיִמיםסא – ֵישׁ לוֹ ְלָבֵר ְבָּﬠְמדוֹ‬,‫ וְּלַמֲﬠֶשׂה ֵישׁ ִל ְנֹהג‬.‫ֲﬠֵליֶהם ֶאת ַהַשָּׁבּת‬ 7 Some authorities maintain that one should recite the blessing HaGomel only in

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the four cases which the Rabbis enumerated. Other authorities [differ and] maintain that the same law applies to anyone who was saved from danger, for example, a wall fell on him; he was saved after being trampled by an ox (or horse) or [saved] from the goring [of an ox]; or a lion was about to attack him within a populated area; or thieves or burglars came upon him and he was saved. In all [such] cases — i.e., whenever there was some concern of danger to life — a person is obligated to recite the blessing HaGomel. The custom is [to follow this approach]. ‫ ְוֵישׁ אוְֹמ ִריםסד ֶשׁהוּא ַהִדּין ְלָכל ִמי‬.‫ז ֵישׁ אוְֹמ ִריםסג ֶשֵׁאין ְמָב ְרִכין "ַהגּוֵֹמל" ֶאָלּא ַﬠל ַא ְרָבָּﬠה ֶשָׁמּנוּ ֲחָכִמים ִבְּלַבד‬ ‫סה אוֹ ֶשָׁﬠַמד ָﬠָליו ַא ְרֵיה‬,‫ אוֹ ֶשִׁנּצּוֹל ִמְדּ ִריסוֹת שׁוֹר ְוסוּס וּ ְנִגיחוָֹתיו‬,‫ ְכּגוֹן ֶשָׁנַּפל ָﬠָליו ֹכֶּתל‬,‫ֶשָׁהָיה ְבַּסָכָּנה ְוִנצּוֹל‬ ‫ ָכּל ֶשָׁהָיה ֲחַשׁשׁ‬,"‫סו אוֹ ִאם ַגָּנִּבים ָבּאוּ לוֹסז אוֹ שׁוְֹדֵדי ַל ְיָלהסח ְו ִנצּוֹל – ֻכָּלּם ַחָיִּבים ְלָבֵר "ַהגּוֵֹמל‬,‫ְלָט ְרפוֹ ַבּ ִיּשּׁוּב‬ ‫ע‬.‫סט ְוֵכן ָנֲהגוּ‬.‫ַסָכַּנת ְנָפשׁוֹת‬ 8 One who sees [great] Torah scholars must recite the blessing: “Blessed are You, G-d our L-rd, King of the universe Who has apportioned from His wisdom to those who fear Him.” [One who sees] scholars [learned in] secular wisdom must recite the blessing: “Blessed are You, G-d our L-rd, King of the universe Who has given from His wisdom to flesh and blood.” If [one sees non-Jews who are] learned only in their religions, one should not recite a blessing upon [seeing] them. ‫עב ַחְכֵמי‬."‫ ֶשָׁחַלק ֵמָחְכָמתוֹ ִליֵרָאיו‬,‫ "ָבּרוּ ַאָתּה ה' ֱא ֵקינוּ ֶמֶל ָהעוָֹלם‬: ‫ח ָהרוֶֹאה ַחְכֵמי ִיְשָׂרֵאלעא – ָצ ִרי ְלָבֵר‬ ‫ ֶשָׁנַּתן ֵמָחְכָמתוֹ‬,‫ "ָבּרוּ ַאָתּה ה' ֱא ֵקינוּ ֶמֶל ָהעוָֹלם‬: ‫עג ֶשֲׁחָכִמים ְבָּחְכַמת ָהעוָֹלםעד – ָצ ִרי ְלָבֵר‬,‫ֻאמּוֹת ָהעוָֹלם‬ ‫עו‬.‫עה ְוִאם ֵאיָנן ֲחָכִמים ֶאָלּא ְבָּדָתם – ֵאינוֹ ְמָבֵר ֲﬠֵליֶהם‬."‫ְלָבָשׂר ְוָדם‬ 9 One who sees non-Jewish kings must recite the blessing: “Blessed are You, G-d our L-rd, King of the universe Who has given from His glory to flesh and blood.” Even a blind person who knows that a king is passing by should recite the blessing. This rule also applies regarding all the other blessings recited over [things that are] seen (mentioned in this chapter), since they are not related to the experience of satisfaction, but are mediums to recall the praise of G-d, blessed be He. ‫עח‬."‫ ֶשָׁנַּתן ִמְכּבוֹדוֹ ְלָבָשׂר ְוָדם‬,‫ "ָבּרוּ ַאָתּה ה' ֱא ֵקינוּ ֶמֶל ָהעוָֹלם‬: ‫ט ָהרוֶֹאה ַמְלֵכי ֻאמּוֹת ָהעוָֹלםעז – ָצ ִרי ְלָבֵר‬ ‫עט ְוהוּא ַהִדּין ְבָּכל ְשָׁאר ִבּ ְרכוֹת ָה ְרִאָיּה )ֶשִׁיְּתָבֵּאר ְבֶּפֶרק ֶזה( ֶשֵׁאיָנהּפ‬. ‫ַוֲאִפלּוּ סוָּמא ֶשׁיּוֵֹדַﬠ ֶשַׁהֶמֶּל עוֵֹבר – ְמָבֵר‬ ‫פב‬.‫ֶשׁל ֲהָנָאהפא ֶאָלּא ֶשַׁﬠל ְיֵדי ֵכּן ִנְזָכּ ִרים ִשְׁבחוֹ ֶשׁל ָמקוֹם ָבּרוּ הוּא‬ 10 It is a mitzvah to endeavor to see a king, even of a non-Jewish nation. [However,] if one has seen [a king] once, he should not interrupt his Torah studies another time to see [a king], unless he has a larger military escort and greater glory [than the first time he saw a king]. ,‫פד ְוִאם ָרָאה ַפַּﬠם ַאַחת – ַאל ְיַבֵטּל ִמִלּמּוּדוֹ יוֵֹתר ִל ְראוֹתוֹ‬.‫פג ֲאִפלּוּ ֶשׁל ֻאמּוֹת ָהעוָֹלם‬, ‫י ִמְצָוה ְלִהְשַׁתֵּדּל ִל ְראוֹת ֶמֶל‬ ‫פה‬.‫ִאם ל ֹא ֶשָׁבּא ְבַּח ִיל יוֵֹתר וְּבָכבוֹד ָגּדוֹל יוֵֹתר‬ 11 One who sees Jewish homes in a state of [prosperous] habitation3 must recite the blessing: “Blessed are You, G-d our L-rd, King of the universe Who establishes the boundary of the widow.” [If he sees Jewish homes that have been] destroyed, he must recite the blessing “Blessed are You, G-d our L-rd, King of the universe, the true Judge (Dayan Ha’emes).” The general custom is to only recite these blessings on synagogues in which people pray. One who sees Jewish graves must recite the blessing: “Blessed are You, G-d our

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L-rd, King of the universe Who formed you in judgment, and sustained you in judgment, and nourished you in judgment. He brought about your death in judgment and knows the number of you all. In the future, He will resurrect you and maintain you in judgment.” He should conclude:4 “Blessed are You, G-d Who resurrects the dead.”5 ‫פז‬."‫ "ָבּרוּ ַאָתּה ה' ֱא ֵקינוּ ֶמֶל ָהעוָֹלם ַמִצּיב ְגּבוּל ַאְלָמָנה‬: ‫יא ָהרוֶֹאה ָבֵּתּי ִיְשָׂרֵאל ְבּ ִישּׁוָּבןפו – ָצ ִרי ְלָבֵר‬ ‫פח ְוָהעוָֹלם ָנֲהגוּ ֶשׁלּ ֹא ְלָבֵר ֶאָלּא ַﬠל ָבֵּתּי‬."‫ ַדַּיּן ָהֱאֶמת‬,‫ "ָבּרוּ ַאָתּה ה' ֱא ֵקינוּ ֶמֶל ָהעוָֹלם‬: ‫ְבֻּח ְרָבָּנן – ָצ ִרי ְלָבֵר‬ ‫פט‬.‫ְכֵּנִסיּוֹת ֶשִׁמְּתַפְּלִּלין ְבּתוָֹכם‬ ,‫ ְוָזן ֶאְתֶכם ַבִּדּין‬,‫ ֲאֶשׁר ָיַצר ֶאְתֶכם ַבִּדּין‬,‫ "ָבּרוּ ַאָתּה ה' ֱא ֵקינוּ ֶמֶל ָהעוָֹלם‬: ‫ָהרוֶֹאה ִקְבֵרי ִיְשָׂרֵאל – ָצ ִרי ְלָבֵר‬ ‫צג‬,"‫צב ְוהוּא ָﬠִתיד ְלַהֲחיוְֹתֶכם וְּלָהִקים ֶאְתֶכם ַבִּדּין‬,‫צא ְויוֵֹדַﬠ ִמְסַפּר ֻכְּלֶּכם‬,‫צ ְוֵהִמית ֶאְתֶכם ַבִּדּין‬,‫ְוִכְלֵכּל ֶאְתֶכם ַבִּדּין‬ ‫צד‬."‫ ְמַחֵיּה ַהֵמִּתים‬,'‫ "ָבּרוּ ַאָתּה ה‬:‫ְוחוֵֹתם‬ 12 [The following laws apply when] one sees strangely formed creatures. If they were born in this manner, he should recite the blessing: “Blessed are You, G-d our L-rd, King of the universe Who alters the forms of the created beings” (mishaneh habri’os). If their form was altered after [birth], he should recite the blessing Dayan ha’emes. [He should] mention G-d’s name and His Sovereignty [when reciting the blessing Dayan ha’emes] if he feels distress [over] the [deformed] creatures’ [condition], as has been explained.6 One who sees desirable and beautiful trees and attractive creatures should recite the blessing: “Blessed are You, G-d our L-rd, Who possesses such [created beings] in His world” (shekachah Lo b’olamo). ."‫ ְמַשֵׁנּה ַהְבּ ִריּוֹת‬,‫צה ִאם ֵהם ִמְמֵּﬠי ִאָמּן – ָצ ִרי ְלָבֵר "ָבּרוּ ַאָתּה ה' ֱא ֵקינוּ ֶמֶל ָהעוָֹלם‬,‫יב ָהרוֶֹאה ְבּ ִריּוֹת ְמֻשׁנּוֹת‬ ‫צח‬.‫צז ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬,‫ְוִאם ִנְשַׁתּנּוּ ַאַחר ָכּ – ְמָבֵר "ַדַּיּן ָהֱאֶמת"צו ְבֵּשׁם וַּמְלכוּת ִאם ִמְצַטֵﬠר ֲﬠֵליֶהם‬ ‫ ֶשָׁכָּכה לוֹ‬,‫ "ָבּרוּ ַאָתּה ה' ֱא ֵקינוּ ֶמֶל ָהעוָֹלם‬: ‫ָהרוֶֹאה ִאיָלנוֹת טוֹבוֹת ְוָנאוֹת וְּב ִריּוֹת ָנאוֹתצט – ָצ ִרי ְלָבֵר‬ ‫ק‬."‫ְבּעוָֹלמוֹ‬ 13 [The following rules apply to] all blessings recited over [things that are] seen: If one sees the same entity over which he recited the blessing again within thirty days, he should not recite another blessing. These thirty days are counted from the day it was [last] seen. (For example, if one saw [the entity] on Sunday, should he see it again after four weeks, on Tuesday, he should recite the blessing again.) If, however, he saw another similar entity [within these thirty days], for example, another king or another [great Torah] scholar, he must recite another blessing. [Indeed,] a second blessing is required if he saw the two, one immediately after the other. [There are, however,] exceptions [to this rule: for example,] one who sees Jewish graves. Even if one sees another [Jewish] grave within thirty days, he should not recite another blessing. Similarly, when one sees the [objects of the] blessings mishaneh habrios and shekachah Lo b’olamo, he should not recite any further blessing at all, even after thirty days. He only [recites these blessings] the first time he saw the great novelty. ‫קא וּמוֹ ִנין ִמיּוֹם‬, ‫ ִאם חוֵֹזר ְורוֶֹאה אוֹתוֹ ָדָּבר ֶשֵׁבַּר ָﬠָליו ְבּתוֹ ְשׁ ִשׁים יוֹם – ֵאינוֹ חוֵֹזר וְּמָבֵר‬,‫יג ָכּל ִבּ ְרכוֹת ָה ְרִאָיּה‬ (‫ ְכֶּשׁחוֵֹזר ְורוֶֹאה ְבּסוֹף ד' ָשׁבוּעוֹת ְבּיוֹם ג' – חוֵֹזר וְּמָבֵר קב‬,‫ָה ְרִאָיּה )ְכּגוֹן ִאם ָרָאה ְבּיוֹם א' ְבַּשָׁבּת‬. ‫קג חוּץ‬, ‫ ֲאִפלּוּ ָרָאה ֶזה ַאַחר ֶזה ִמָיּד – ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬,‫ ְכּגוֹן ֶמֶל ַאֵחר אוֹ ָחָכם ַאֵחר‬,‫ֲאָבל ִאם ָרָאה ַאַחר ַכּיּוֵֹצא בּוֹ‬ ‫קה ְוחוּץ ִמִבּ ְרַכּת "ְמַשֵׁנּה ַהְבּ ִריּוֹת" וִּב ְרַכּת‬,‫ ֶשֲׁאִפלּוּ ָרָאה ֶקֶבר ַאֵחרקד – ֵאינוֹ ְמָבֵר תּוֹ ְשׁ ִשׁים‬,‫ִמִקְּבֵרי ִיְשָׂרֵאל‬ ‫ ֶשֵׁאינוֹ ְמָבֵר ַﬠל ַכּיּוֵֹצא בּוֹ ְכָּללקו ֲאִפלּוּ ַאַחר ְשׁ ִשׁים ֶאָלּא ְבַּפַﬠם ִראשׁוָֹנה ֶשׁרוֶֹאה ַהִחדּוּשׁ‬,"‫"ֶשָׁכָּכה לוֹ ְבּעוָֹלמוֹ‬

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‫קז‬.‫ָגּדוֹל‬ 14 One who goes out during the days of Nissan and sees blossoming trees must recite the blessing: “Blessed are You, G-d our L-rd, Whose world is not lacking anything; He created in it goodly creatures and goodly trees to give pleasure to mankind.” This blessing is only recited the first time that he sees [this sight during the month of Nissan] each year.7 ‫ ֶשׁלּ ֹא‬,‫ "ָבּרוּ ַאָתּה ה' ֱא ֵקינוּ ֶמֶל ָהעוָֹלם‬: ‫יד ַהיּוֵֹצא ִבּיֵמי ִניָסןקח ְוָרָאה ִאיָלנוֹתקט ֶשׁמּוִֹציִאין ֶפַּרחקי – ָצ ִרי ְלָבֵר‬ ‫קיא ְוֵאינוֹ ְמָבֵר ֶאָלּא ְבַּפַﬠם‬."‫ וָּבָרא בוֹ ְבּ ִריּוֹת טוֹבוֹת ְוִאיָלנוֹת טוֹבוֹת ֵלָהנוֹת ָבֶּהם ְבֵּני ָאָדם‬,‫ִחַסּר ְבּעוָֹלמוֹ ְכּלוּם‬ ‫קיב‬.‫ִראשׁוָֹנה ֶשׁרוֶֹאה ְבָּכל ָשָׁנה‬ 15 On shooting stars, earth tremors, lightning, thunder, and hurricane winds, one must recite the blessing: “Blessed are You, G-d our L-rd, Who performs the work of creation.” If one wishes, he may recite the blessing: “Blessed are You, G-d our L-rd, King of the universe Whose power and might fill the world.” If one heard thunder and saw lightning at the same time, he should recite one blessing over both. If, however, one followed the other, he should recite a blessing on the first event and [recite another] blessing on the second. The general custom in these regions is to recite the blessing “…Who performs the work of creation,” upon [seeing] lightning, and [the blessing] “…Whose power and might fill the world,” upon [hearing] thunder. [The rationale is that] on most occasions, thunder and lightning follow immediately one after the other. People do not wish to recite the same blessing twice, once directly after the other, because it is preferable to praise the Omnipresent with many praises rather than with a single praise. They chose [the blessing] “…Whose power and might fill the world” for thunder, since thunder suggests power and might more than lightning does. ‫קיד‬,‫קיג ְוַﬠל ַהְזָּועוֹת‬,‫ ְוהוּא ְכִּמין כּוָֹכב ַהיּוֶֹרה ְכֵּחץ ְבֹּאֶר ַהָשַּׁמ ִים ִמָמּקוֹם ְלָמקוֹם ְו ִנְמָשׁ אוֹרוֹ ְכֵּשֶׁבט‬,‫טו ַﬠל ַהִזּיִקין‬ ‫קיז ְוהוּא רוַּח ְסָﬠָרה ֲחָזָקה‬,‫ ְוַﬠל ָהרוַּחקטז ֶשָׁנַּשׁב ְבַּזַﬠף‬,‫ ְוַﬠל ָה ְרָﬠִמים‬,‫קטו ְוַﬠל ַהְבָּרִקים‬,‫ְוהוּא ַרֲﬠַדת ָהָאֶרץ‬ ‫ ְוִאם‬."‫ עוֶֹשׂה ַמֲﬠֵשׂה ְבֵראִשׁית‬,‫ "ָבּרוּ ַאָתּה ה' ֱא ֵקינוּ ֶמֶל ָהעוָֹלם‬: ‫קיח ַﬠל ָכּל ֶאָחד ֵמֵאלּוּ – ָצ ִרי ְלָבֵר‬,‫ְבּיוֵֹתר‬ ‫קכ‬."‫ ֶשֹׁכּחוֹ וּ ְגבוָּרתוֹ ָמֵלא עוָֹלם‬,‫קיט "ָבּרוּ ַאָתּה ה' ֱא ֵקינוּ ֶמֶל ָהעוָֹלם‬:‫רוֶֹצה – י ֹאַמר‬ ‫קכא ֲאָבל ָבֶּזה ַאַחר ֶזה – ְמָבֵר ַﬠל ֶזה ְוחוֵֹזר‬.‫ְוִאם ָשַׁמע ַרַﬠם ְוָרָאה ָבָּרק ְכֶּאָחד – ְמָבֵר ַﬠל ְשֵׁניֶהם ְבָּרָכה ַאַחת‬ ‫קכב‬.‫וְּמָבֵר ַﬠל ֶזה‬ ‫קכג‬,"‫ְוָנֲהגוּ ָהעוָֹלם ִבְּמִדינוֹת ֵאלּוּ ְלָבֵר ַﬠל ַהָבָּרק "עוֶֹשׂה ַמֲﬠֵשׂה ְבֵראִשׁית" ְוַﬠל ָהַרַﬠם "ֶשֹׁכּחוֹ וְּגבוָּרתוֹ ָמֵלא עוָֹלם‬ ‫ ִכּי טוֹב יוֵֹתר‬,‫ְלִפי ֶשְׁבֹּרב ְפָּﬠִמים ֵהם ָבִּאים ֶזה ַאַחר ֶזה ִמָיּד ְוֵאיָנם ֲחֵפִצים ְלָבֵר ְבָּרָכה ַאַחת ב' ְפָּﬠִמים ֶזה ַאַחר ֶזה‬ ‫ ְלִפי ֶשָׁהַרַﬠם‬,"‫קכד וָּבֲחרוּ ָלַרַﬠם "ֶשֹׁכּחוֹ וְּגבוָּרתוֹ ָמֵלא עוָֹלם‬,‫ְלַשֵׁבַּח ַלָמּקוֹם ְבֹּרב ִתְּשָׁבּחוֹת ִמְלַּשְׁבּחוֹ ְבֶּשַׁבח ֶאָחד‬ ‫קכה‬.‫ַמ ְרֶאה ֹכַּח וְּגבוָּרה יוֵֹתר ִמן ַהָבָּרק‬ 16 As long as the clouds have not dispersed, all the lightning [one sees] is covered by the blessing he recited originally. This [rule] also applies regarding thunder bursts. If, however, [the clouds] dispersed between lightning bolts or thunder bursts, it is necessary to recite another blessing over the [later thunder and lightning]. ‫קכו ֲאָבל‬.‫ ְוֵכן ַﬠל ָה ְרָﬠִמים‬,‫טז ָכּל ְזַמן ֶשׁלּ ֹא ִנְתַפְּזּרוּ ֶהָﬠִבים – ִנְפָטר ַﬠל ָכּל ַהְבָּרִקים ִבְּבָרָכה ֶשֵׁבַּר ְבַּפַﬠם ִראשׁוָֹנה‬ ‫קכז‬.‫ִאם ִנְתַפְּזּרוּ ֵבּין ָבָּרק ְלָבָרק וֵּבין ַרַﬠם ְלַרַﬠם – ָצ ִרי ַלֲח ֹזר וְּלָבֵר ֲﬠֵליֶהם‬ 17 [The following rules apply when] one was sitting in an impure place8 and heard thunder or saw lightning: If it is possible for him to go out and recite the blessing

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Seder Birkas HaNehenin: Chapter 13 – [Blessings Over Miracles and as...

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immediately after9 the end of the thunder burst or lightning bolt — e.g., he did not yet touch an unclean area [of his body] and did not yet relieve himself, or [he did, but] is able to wash his hands in this brief interval10 — he must [do so and] go out and recite the blessing. If these options are not feasible, he should not go out. After this brief interval, he may not recite the blessing on what occurred. There are authorities who differ [with this opinion. However,] when there is an unresolved question regarding [whether or not to recite a] blessing, the lenient position is taken [and no blessing is recited]. Hence, after this brief interval, he should recite the blessing without mentioning G-d’s name and His Sovereignty. ‫ ִאם ָיכוֹל ָלֵצאת וְּלָבֵר תּוֹ ְכֵּדי ִדּבּוּרקכט ְלִסיּוּם‬,‫יז ָהָיה יוֵֹשׁב ְבָּמקוֹם ל ֹא ָטהוֹרקכח ְוָשַׁמע קוֹל ַרַﬠם אוֹ ָרָאה ָבָּרק‬ ‫קלב אוֹ‬,‫קל וְּכגוֹן ֶשׁלּ ֹא ָנַגע ֲﬠַד ִין ִבְּמקוֹם ַהִטּ ֹנֶּפתקלא ְול ֹא ָﬠָשׂה ְצָרָכיו ֲﬠַד ִין‬, ‫ָהַרַﬠם אוֹ ַהָבָּרק – ָצ ִרי ָלֵצאת וְּלָבֵר‬ ‫קלה‬.‫קלג ְוִאם ָלאוקלד – ל ֹא ֵיֵצא‬,‫ֶשָׁיּכוֹל ִלֹטּל ָיָדיו תּוֹ ְכֵּדי ִדּבּוּר‬ ‫ ָלֵכןקלח ַאַחר תּוֹ ְכֵּדי ִדּבּוּר‬.‫קלז וְּסֵפק ְבָּרכוֹת ְלָהֵקל‬.‫קלו ְוֵישׁ חוְֹלִקים ָבֶּזה‬.‫ְוַאַחר ְכֵּדי ִדּבּוּר – ֵאין ְלָבֵר ַﬠל ֶהָﬠָבר‬ ‫קלט‬.‫– ְיָבֵר ְבּל ֹא ֵשׁם וַּמְלכוּת‬

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