Shulchan Aruch, The Code of Jewish Law of Rabbi Shneur Zalman of Liadi. English-Hebrew. Weiss Edition [Part 2]

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Shulchan Aruch: Chapter 165 - Laws Governing One Who Relieves Him...

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Shulchan Aruch: Chapter 165 - Laws Governing One Who Relieves Himself and Desires to Eat [Afterwards] By Rabbi Schneur Zalman of Liadi

SECTION 165 The Laws Governing One Who Relieves Himself and Desires to Eat [Afterwards]. (1–3) ‫ וּבוֹ ג' ְסִﬠיִפים‬,‫קסה ִדּין ָהעוֶֹשׂה ְצָרָכיו ְורוֶֹצה ֶלֱאֹכל‬: 1 One who relieves himself and desires to eat [bread immediately thereafter]1 should wash twice: the first time, washing in a manner that does not prepare him to eat, but merely cleanses his hands so that he can recite the blessing Asher yatzar,2and a second time, washing in a manner fit for the blessing Al netilas yadayim.3[This is necessary;] were he to wash only once, in a manner fit [for eating], and first recite the blessing Asher yatzar ([— which would be appropriate] since he was obligated in it first, and also because it is recited more frequently)4 — and [only] then the blessing Al netilas yadayim, there would be an interruption between washing and reciting the blessing [Al netilas yadayim]. And if he would first recite the blessing Al netilas yadayim and afterwards, Asher yatzar, there would still be an interruption5 between washing and reciting the blessing HaMotzi. [That is undesirable, because] there are authorities who forbid interrupting between the two with words or involvement in another matter, as stated in sec. 166[:1]. If the person desires to wash only once, he should recite Asher yatzar immediately after rubbing his hands together in order to cleanse them from their filth,6 after he poured the water of the first pouring over them. At that time, his hands are fit for the recitation of a blessing, but they are not [yet] fit to eat with until he pours the water of the second pouring over them. After [the second pouring], he should recite the blessing Al netilas yadayim when he dries [his hands].7 In this manner, there will be no interruption between the washing and the blessing recited over it, nor between the washing and the blessing HaMotzi. [This scenario is possible when the person] had water poured over both his hands at the same time. If that was not the case, he should not rub them together until he poured the water of the second pouring over them, as explained in sec. 162[:11]. Nevertheless, it is preferable to wash his hands twice, because most of the time, people are accustomed to pouring a reviis at once over both hands together or over each one individually in the first pouring. [In such an instance, according to the letter of the law,] the second pouring is not required to purify them. Hence there would be an interruption [between the washing and its blessing]. If one washed once in the appropriate manner and forgot to recite the blessing [Asher yatzar] until he poured the water of the second pouring, or he poured a reviis at one time, he should not recite the blessing Asher yatzar first and then wash again and recite the blessing Al netilas yadayim. [The rationale is that] he

12/14/2020, 11:45 AM

Shulchan Aruch: Chapter 165 - Laws Governing One Who Relieves Him...

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https://www.chabad.org/library/article_cdo/aid/3323482/jewish/Shulcha...

already fulfilled his obligation with the first washing and he may not recite the blessing Al netilas yadayim on the second washing alone, because he is not obligated in it [during this second washing]. If he would recite a blessing on the first washing after the second [after having made an interruption between them with the blessing Asher yatzar], he would be intervening between the washing and its blessing. Instead, he should first recite the blessing Al netilas yadayim on this washing alone and afterwards, the blessing Asher yatzar.8The blessing Asher yatzar is not considered an interruption between the washing and the recitation of the blessing HaMotzi, because it also comes [in association with] the purification of one’s hands.9 ([This option is preferable, because] greater concern should be shown for an interruption between washing and its blessing, as stated in sec. 158[:16].10 Moreover, [otherwise, were he to recite the blessing Asher yatzar and then the blessing Al netilas yadayim,] there would be two interruptions, one between washing and its blessing and one between washing and the blessing HaMotzi.) Those people who are careful not to speak between washing their hands and the blessing HaMotzi, but do speak between washing their hands and the blessing [Al netilas yadayim] commit an error. They should be cautioned not to speak at all. If a person relieves himself in the middle of a meal, since he is not required to recite the blessing HaMotzi,11he is only required to wash once.12 He need not be concerned that the blessing Asher yatzar intervenes between washing and eating, since there are authorities who permit such a small interruption between washing and the blessing HaMotzi, as stated in sec. 166[:1]. Concern is given to the words of those who forbid [such an interruption] only between washing and [reciting] the blessing HaMotzi on the basis of our Sages’ statement:13 Whoever recites the blessing HaMotzi directly after washing will not suffer harm throughout that meal. When, however, the blessing HaMotzi is not recited [as in this instance], one need only be careful not to make a significant interruption [between washing and eating]. That is forbidden according to all opinions, because of the enactment of our Sages who ordained that the meal should follow directly after washing one’s hands, as stated there and in sec. 164[:1]. ‫ג ֶאָלּא ְלַנקּוֹת‬,‫ב ִראשׁוָֹנה ִיֹטּל ְנִטיָלה ֶשֵׁאיָנהּ ַמְכֶשֶׁרת ַלֲאִכיָלה‬,‫ – ִיֹטּל ב' ְפָּﬠִמים‬1,‫א ָהעוֶֹשׂה ְצָרָכיו ְורוֶֹצה ֶלֱאֹכל א‬ ‫ ֶשִׁאם ִיֹטּל ְנִטיָלה ַאַחת ְכֵּשָׁרה ִויָבֵר‬3,"‫ וְּשׁ ִנָיּה ְנִטיָלה ְכֵּשָׁרה ְלָבֵר "ַﬠל ְנִטיַלת ָיָד ִים‬2,"‫ָיָדיו ְלָבֵר "ֲאֶשׁר ָיַצר‬ ‫ ְוַאַחר ָכּ "ַﬠל ְנִטיַלת ָיָד ִים" – ִיְהֶיה ֶהְפֵסק‬4,‫ה‬,(‫ד ְועוֹד ֶשִׁהיא ְתִּדיָרה‬,‫ְתִּחָלּה "ֲאֶשׁר ָיַצר" )ִמְפֵּני ֶשׁ ִנְּתַחֵיּב ָבּהּ ְתִּחָלּה‬ ‫ ֵבּין‬5‫ ִמָכּל ָמקוֹם ִיְהֶיה ֶהְפֵסק‬,"‫ו ְוַאף ִאם ְיָבֵר ְתִּחָלּה "ַﬠל ְנִטיַלת ָיָד ִים" ְוַאַחר ָכּ "ֲאֶשׁר ָיַצר‬.‫ֵבּין ְנִטיָלה ְלִב ְרָכָתהּ‬ ‫ח ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן קס"ו‬,‫ז ְוֵישׁ אוְֹס ִרים ְלַהְפִסיק ֵבּיֵניֶהם ְבִּדְבֵרי ֵﬠֶסק ְוִﬠ ְנָין ַאֵחר‬,"‫ ְנִטיָלה ְל"ַהמּוִֹציא‬. ‫ ְלַאַחר ֶשָׁשַּׁפ‬6,‫ְוִאם ֵאינוֹ רוֶֹצה ִלֹטּל ֶאָלּא ַפַּﬠם ַאַחת – ְיָבֵר "ֲאֶשׁר ָיַצר" ִמָיּד ְכֶּשְׁמַּשְׁפֵשׁף ָיָדיו ְלַנקּוָֹתן ִמִלְּכלוָּכן ט‬ ‫י ְוָאז‬,‫ ֲאָבל ֵאיָנן ְכֵּשׁרוֹת ַלֲאִכיָלה ַﬠד ֶשִׁיְּשֹׁפּ ֲﬠֵליֶהן ַמ ִים ְשִׁנ ִיּים‬,‫ ֶשָׁאז ָיָדיו ְכֵּשׁרוֹת ִלְבָרָכה‬,‫ֲﬠֵליֶהן ְשִׁטיָפה ִראשׁוָֹנה‬ ‫ ְול ֹא ֵבּין ְנִטיָלה‬,‫ ֶשְׁבִּﬠְנָין ֶזה ֵאין ָכּאן ֶהְפֵסק ֵבּין ְנִטיָלה ְלִב ְרָכָתהּ‬7,‫יא‬,‫ְיָבֵר "ַﬠל ְנִטיַלת ָיָד ִים" ִבְּשַׁﬠת ַהִנּגּוּב‬ ‫ ֶשִׁאם ל ֹא ֵכּן ֵאין‬,‫ וְּכגוֹן ֶשָׁשַּׁפ ַﬠל ְשֵׁתּי ָיָדיו ְכַּאַחת‬,‫ ִכּי ל ֹא ִנְגְמָרה ַה ְנִּטיָלה ַﬠד ֶשָׁשַּׁפ ֲﬠֵליֶהם ַמ ִים ְשׁ ִנ ִיּים‬,"‫ְל"ַהמּוִֹציא‬ ‫יג‬.‫יב ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קס"ב‬,‫ָיכוֹל ְלַשְׁפְשָׁפן זוֹ ָבּזוֹ ַﬠד ֶשׁ ִיְּשֹׁפּ ֲﬠֵליֶהם ַמ ִים ְשׁ ִנ ִיּים‬ ‫ ְלִפי ֶשֹׁרב ְפָּﬠִמים ְרִגיִלין ִלְשֹׁפּ ְרִביִﬠית ְבַּבת ַאַחת ַﬠל ב' ָיָדיו אוֹ ַﬠל ָכּל ַאַחת‬,‫ יוֵֹתר ָנכוֹן ִלֹטּל ב' ְפָּﬠִמים‬,‫וִּמָכּל ָמקוֹם‬ ‫יד‬.‫ ְוֵישׁ ָכּאן ֶהְפֵסק‬,‫ ְושׁוּב ֵאין ָצ ִרי ַמ ִים ְשִׁנ ִיּים ְלַטֲהָרן‬,‫ִבְּפֵני ַﬠְצָמהּ ִבְּשִׁטיָפה ִראשׁוָֹנה‬ ‫ אוֹ ֶשָׁשַּׁפ ְרִביִﬠית ְבַּבת ַאַחת – ל ֹא ְיָבֵר ְתִּחָלּה‬,‫ְוִאם ָנַטל ְנִטיָלה ַאַחת ְכֵּשָׁרה ְוָשַׁכח ְלָבֵר ַﬠד ֶשָׁשַּׁפ ַמ ִים ְשִׁנ ִיּים‬ ‫ ְוֵאינוֹ ָיכוֹל‬,‫ ְלִפי ֶשְׁכָּבר ָיָצא ְיֵדי חוָֹבתוֹ ַבְּנִּטיָלה ָה ִראשׁוָֹנה‬,"‫"ֲאֶשׁר ָיַצר" ְוַיֲח ֹזר ְו ִיֹטּל ֵשִׁנית ִויָבֵר "ַﬠל ְנִטיַלת ָיָד ִים‬ ‫ ְוִאם ְיָבֵר ַﬠל ְנִטיָלה ָה ִראשׁוָֹנה ַאַחר‬,‫ ֵכּיָון ֶשֵׁאינוֹ ְמֻחָיּב ָבּהּ‬,‫ְלָבֵר "ַﬠל ְנִטיַלת ָיָד ִים" ַﬠל ְנִטיָלה ַהְשּׁ ִנָיּה ִבְּלַבָדּהּ‬

12/14/2020, 11:45 AM

‫‪https://www.chabad.org/library/article_cdo/aid/3323482/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 165 - Laws Governing One Who Relieves Him...‬‬

‫ַהְשּׁ ִנָיּה – ִנְמָצא ֶשִׁהְפִסיק ֵבּין ְנִטיָלה ְלִב ְרָכָתהּ‪.‬טו ֶאָלּא ְיָבֵר ְתִּחָלּה "ַﬠל ְנִטיַלת ָיָד ִים" ַﬠל ְנִטיָלה זוֹ ְלַבָדּהּ‪ְ ,‬וַאַחר ָכּ‬ ‫"ֲאֶשׁר ָיַצר"‪,‬טז‪ֶ 8,‬שִׁבּ ְרַכּת "ֲאֶשׁר ָיַצר" ֵאיָנהּ ֲחשׁוָּבה ֶהְפֵסק ֵבּין ְנִטיָלה ְל"ַהמּוִֹציא"‪ֵ ,‬כּיָון ֶשְׁלָּטֳהַרת ָיַד ִים ִהיא ָבָּאה‬ ‫ַגּם ֵכּן‪.‬יז‪9,‬‬ ‫ֲאָבל ֵבּין ְנִטיָלה ְלִב ְרָכָתהּ ֵישׁ ָלֹחשׁ יוֵֹתר ְלֶהְפֵסק‪ִ ,‬מַטַּﬠם ֶשִׁנְּתָבֵּאר ְבִּסיָמן קנ"ח‪.‬יח‪ְ 10,‬ועוֹד‪ֶ ,‬שֵׁיּשׁ ָבּזוֹ ְשֵׁתּי ַהְפָסקוֹת‪(:‬‬ ‫‪ֵ").‬בּין ְנִטיָלה ְלִב ְרָכָתהּ‪ ,‬וֵּבין ְנִטיָלה ְל"ַהמּוִֹציא‬ ‫ְואוָֹתן ַהִנְּזָה ִרין ִמְלָּהִשׂיַח ֵבּין ְנִטיַלת ָיַד ִים ְל"ַהמּוִֹציא" וְּמִשׂיִחין ֵבּין ְנִטיַלת ָיַד ִים ְלִב ְרָכָתהּ – טוִֹﬠים ֵהם‪ְ ,‬וָצ ִרי‬ ‫‪ְ.‬לַהְזִהיָרם ֶשׁלּ ֹא ָיִשׂיחוּ ְכָּלל‬ ‫ְוִאם עוֶֹשׂה ְצָרָכיו ְבֶּאְמַצע ַהְסּעוָּדה‪ֵ ,‬כּיָון ֶשֵׁאין ָצ ִרי ְלָבֵר "ַהמּוִֹציא"‪ֵ – 11‬אין ָצ ִרי ִלֹטּל ָיָדיו ֶאָלּא ַפַּﬠם ַאַחת‪12.‬‬ ‫ְוֵאין ָלֹחשׁ ְלַהְפָסַקת "ֲאֶשׁר ָיַצר" ֵבּין ְנִטיָלה ַלֲאִכיָלה‪,‬יט ִכּי ֲאִפלּוּ ֵבּין ְנִטיָלה ְל"ַהמּוִֹציא" ֵישׁ ַמִתּי ִרין ְבֶּהְפֵסק מוָּﬠט‬ ‫ָכֶּזה‪ְ ,‬כּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסיָמן קס"ו‪ְ ,‬וֵאין חוְֹשִׁשׁין ְלִדְבֵרי ָהאוְֹס ִרים ֶאָלּא ֵבּין ְנִטיָלה ְל"ַהמּוִֹציא"‪ִ ,‬מְפֵּני ֶשָׁאְמרוּ ֲחָכִמים‪ :‬‬ ‫כ‪ָ 13,‬כּל ַהתּוֵֹכף ִבּ ְרַכּת "ַהמּוִֹציא" ִל ְנִטיָלה – ֵאינוֹ ִנזּוֹק ְבָּכל אוָֹתהּ ְסעוָּדה‪ֲ ,‬אָבל ְכֶּשֵׁאין ָשׁם ִבּ ְרַכּת "ַהמּוִֹציא" – ֵאין‬ ‫ָצ ִרי ִלָזֵּהר ֶאָלּא ֵמֶהְפֵסק ָגּדוֹל ָהָאסוּר ְלִדְבֵרי ַהֹכּל‪ִ ,‬מְפֵּני ַתָּקַּנת ֲחָכִמים ֶשִׁתְּקּנוּ ֵתֶּכף ִל ְנִטיַלת ָיַדִים ְסעוָּדה‪ְ ,‬כּמוֹ‬ ‫ֶשׁ ִיְּתָבֵּאר ָשׁם‪ ,‬וְּכמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קס"ד‪ :‬כא‬ ‫‪2 When a person ate food after which he is obligated to recite the blessing Borei‬‬ ‫‪nefashos rabbos, but forgot to do so, and then urinated, he should recite the‬‬ ‫]‪blessing Asher yatzar first, and then Borei nefashos rabbos. [The rationale is that‬‬ ‫‪the blessing Asher yatzar is recited more frequently and when a practice is more‬‬ ‫‪frequent than another, it is given precedence [over a practice that is less‬‬ ‫‪frequent].14‬‬ ‫ב ָאַכל ָדָּבר ֶשַׁחָיּב ְלָבֵר "בּוֵֹרא ְנָפשׁוֹת ַרבּוֹת" ְבָּרָכה ַאֲחרוָֹנה‪ְ ,‬וָשַׁכח ְוֵהִטיל ַמ ִים – ְיָבֵר ְתִּחָלּה "ֲאֶשׁר ָיַצר" ְוַאַחר‬ ‫ָכּ "בּוֵֹרא ְנָפשׁוֹת ַרבּוֹת"‪ִ ,‬מְפֵּני ֶשִׁבּ ְרַכּת "ֲאֶשׁר ָיַצר" ְתִּדיָרה יוֵֹתר‪,‬כב ְוָכל ַהָתִּדיר ֵמֲחֵברוֹ – קוֵֹדם ַלֲחֵברוֹ‪ :‬כג‪14,‬‬ ‫‪3 When many people eat a meal together, the person of greatest stature should‬‬ ‫‪wash his hands first, as an expression of respect.15 There are, however, some men‬‬ ‫‪of stature who follow the practice of washing last so that they will not make an‬‬ ‫‪interruption [between washing and HaMotzi] by waiting until all the others‬‬ ‫‪wash,16 nor by speaking about other matters [after washing], as explained in sec.‬‬ ‫‪166[:1].‬‬ ‫ג ִאם ַרִבּים ְמֻסִבּין ַבְּסּעוָּדה‪ַ ,‬הָגּדוֹל נוֵֹטל ָיָדיו ְתִּחָלּה‪ִ ,‬מְפֵּני ְכּבוֹדוֹ‪.‬כד‪ֶ 15,‬אָלּא ֶשְׁקָּצת ְגּדוִֹלים ְרִגיִלין ִלֹטּל ָבַּאֲחרוָֹנה‪,‬‬ ‫‪ֶ:‬שׁלּ ֹא ְלַהְפִסיק ִבְּשִׁהָיּה ַﬠד ֶשׁ ִיְּטּלוּ ֻכָּלּם‪,‬כה‪ְ 16,‬וֶשׁלּ ֹא ְלַדֵבּר ִדְּבֵרי ֵﬠֶסק ְוִﬠְנָין ַאֵחר‪,‬כו ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ִסיָמן קסו‬

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The Laws Governing Breaking Bread - Texts & Writings

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‫ב" ה‬

By Rabbi Schneur Zalman of Liadi

Shulchan Aruch: Chapter 166 - Rulings Concerning Breaking Bread Shulchan Aruch: Chapter 167 - Place and Time of Breaking Bread; Who Breaks Bread Shulchan Aruch: Chapter 168 - [Rulings] Regarding Loaves on which to Recite Blessing [HaMotzi]

12/14/2020, 11:48 AM

The Laws Governing Breaking Bread - Texts & Writings

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12/14/2020, 11:48 AM

Shulchan Aruch: Chapter 166 - Rulings Concerning Breaking Bread - Tex...

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https://www.chabad.org/library/article_cdo/aid/3330567/jewish/Shulcha...

Shulchan Aruch: Chapter 166 - Rulings Concerning Breaking Bread By Rabbi Schneur Zalman of Liadi

SECTION 166 The Rulings Concerning Breaking Bread. (1) ‫ וּבוֹ ְסִﬠיף ֶאָחד‬,‫קסו ִדּיֵני ְבִּציַﬠת ַהַפּת‬: 1Our1 Sages’ statement2 that the meal should follow directly after washing one’s hands, means only that one should not involve himself in an activity that will cause him to divert his attention from the meal. This includes even blending a cup [of wine]3 over which [he desires] to recite Kiddush [on Shabbos or on a festival]4 with hot water. Doing so would requirecareful attention, not to pour too little or too much. This would be considered a diversion of attention from the meal and may not be done between washing one’s hands and the meal.5 The same law applies to other analogous activities. If, however, one sits idly and does not perform any deed that involves a diversion of attention, even though he waits a substantial amount of time, and even if he speaks somewhat, it is of no concern, since the table is [set] before him and he intends to eat. He may not, however, speak at length, lest this lead him to divert his attention. Therefore, it is permitted to recite Kiddush or Havdalah between washing one’s hands and [reciting] the blessing HaMotzi.6Our Sages’ statement7 that [the recitation of] the blessing should follow immediately after washing one’s hands applies [— not to washing before the meal — but] only to [reciting the Grace after Meals] after washing after the meal (mayim acharonim). Other authorities maintain that one should be careful [not to make an interruption after] washing before the meal as one is with regard to washing after the meal, for [our Sages] said:8 Whoever recites the blessing directly after washing his hands will not suffer harm during that entire meal. This statement is specifically referring to the washing before the meal; it cannot be referring to the washing after the meal, since [the meal has already concluded].9 Therefore, one should be careful not to pause [between washing and eating], even for the amount of time it takes to walk 22 cubits.10 For this interval is deemed an interruption,11 even when one sits in his place. (Going from one house to another house is considered an interruption, even if one must walk only a minimal [distance].)12 Without a necessity, one should not interrupt even by waiting a short while [between washing and the recitation of the blessing HaMotzi. During this interval,] one may not speak,13 not even words of Torah, (nor may one recite a lengthy blessing14 that does not pertain to the meal, e.g., to recite Havdalah over wine).15 Needless to say, it is forbidden to speak of mundane matters. It is desirable to give weight to this opinion. The caution [advised above] applies only regarding speaking about a particular issue or a matter [requiring more than a very minimal amount of words]. All authorities agree that merely uttering two or three words is not considered an interruption,16 even with regard to the washing after the meal,17 (since this does not involve a complete concept). How much more so is it permitted to respond 12/14/2020, 11:49 AM

Shulchan Aruch: Chapter 166 - Rulings Concerning Breaking Bread - Tex...

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“yes” or “no” when one is asked a question. [Speaking about matters] regarding the meal and its needs is not considered an interruption, even between [the recitation of the blessing] HaMotzi and beginning to eat.18 How much more so does this apply between washing and [reciting the blessing of] HaMotzi! And of course, the delay due to drying one’s hands or walking from the place where one washed to the place of the meal is not considered an interruption, because it is necessary for the meal.19 As an initial preference, however, it is necessary to wash one’s hands close to the location of the meal if at all possible, just as all authorities agree that blending the wine of Kiddush with hot water must be performed before washing. Even though Kiddush is necessary for the meal, since it is possible to blend [the wine] before washing, [one is required to do so]. (It is permitted, even as an initial preference, to interrupt [in order to tend to] the needs of the meal between washing and [reciting the blessing] HaMotzi if one forgot to tend to them before washing, even though it is forbidden [to do so] between [the recitation of the blessing] HaMotzi and eating.)20 For the above reasons, a person who is accustomed to praying for his food before his meal, as related in the holy Zohar,21but who forgot to pray before washing may interrupt [and pray] between washing and [the recitation of the blessing] HaMotzi. People at large have adopted the custom of reciting the psalm: “A psalm of David: G-d is my shepherd”22 between washing and [the recitation of the blessing] HaMotzi.23(It is possible to find a redeeming factor in their practice, since, at times, one’s hands are not clean before washing [and it would thus be inappropriate to recite the psalm at that time]. Since [the recitation of this psalm] is germane to the meal and is [therefore] not considered an interruption according to all opinions, leniency was granted regarding its recital so that one would not be required to take the trouble to be meticulous [and clean his hands so that] he can recite it with clean hands before washing.) ‫ג‬.‫ב ֶאָלּא ֶשׁלּ ֹא ִיְתַﬠֵסּק ֵבּי ְנַת ִים ְבֵּאיֶזה ֵﬠֶסק ַﬠד ֶשַׁיִּסּיַח ַדְּﬠתּוֹ ֵמַהְסּעוָּדה‬,"‫ "ֵתֶּכף ִל ְנִטיַלת ָיַד ִים ְסעוָּדה‬2‫ ָאְמרוּ‬1‫א  א ל ֹא‬ ‫ו ֶשָׁצּ ִרי ְלַדְקֵדּק ַה ְרֵבּה ֶשׁלּ ֹא ְיַחֵסּר אוֹ ְיַיֵתּר – ֲהֵרי ֶזה ֶהַסּח‬,‫ ִאם מוְֹזגוֹ ְבַּחִמּין‬4,‫ה‬,‫ כּוֹס ד ְלִקדּוּשׁ ַהיּוֹם‬3‫ַוֲאִפלּוּ ִלְמ ֹזג‬ ‫ח‬.‫ ְוהוּא ַהִדּין ְלָכל ַכּיּוֵֹצא ָבֶּזה‬5.‫ז ְוָאסוּר ַלֲﬠשׂוֹתוֹ ֵבּין ְנִטיַלת ָיַד ִים ַלְסּעוָּדה‬,‫ַהַדַּﬠת ֵמַהְסּעוָּדה‬ ‫ט ַוֲאִפלּוּ ֵמִשׂיַח‬,‫ ַאף ַﬠל ִפּי ֶשׁשּׁוֶֹהה ַה ְרֵבּה‬,‫ֲאָבל ִאם יוֵֹשׁב ָבֵּטל ְוֵאינוֹ עוֶֹשׂה ֵבּי ְנַת ִים שׁוּם ַמֲﬠֶשׂה ֶשֵׁיּשׁ בּוֹ ֶהַסּח ַהַדַּﬠת‬ ‫יב‬.‫ ֶשׁלּ ֹא ָיב ֹא ִליֵדי ֶהַסּח ַהַדַּﬠת‬,‫יא וִּבְלַבד ֶשׁלּ ֹא ַיְפִליג ִבְּדָב ִרים‬.‫י ֵכּיָון ֶשַׁהֻשְּׁלָחן ְלָפָניו ְוַדְﬠתּוֹ ֶלֱאֹכל‬,‫ְמַﬠט – ֵאין ָלֹחשׁ‬ ‫יד ֶאָלּא‬,"‫ "ֵתֶּכף ִלְנִטיַלת ָיַד ִים ְבָּרָכה‬7‫ ְול ֹא ָאְמרוּ‬6,‫יג‬."‫ְוָלֵכן ֻמָתּר לוַֹמר ִקדּוּשׁ ְוַהְבָדָּלה ֵבּין ְנִטיַלת ָיַד ִים ְל"ַהמּוִֹציא‬ ‫טו‬.‫ְבַּמ ִים ַאֲחרוֹ ִנים ִבְּלַבד‬ ‫ "ַהתּוֵֹכף ִל ְנִטיַלת ָיַד ִים‬8,‫ יז‬:‫ ֶשֲׁהֵרי ָאְמרוּ‬,‫ְוֵישׁ אוְֹמ ִרים טז ֶשַׁגּם ְבַּמ ִים ִראשׁוֹ ִנים ָצ ִרי ִלָזֵּהר ְכּמוֹ ְבַּמ ִים ַאֲחרוֹ ִנים‬ , ‫ ְלִפיָכ‬9,‫יח‬.‫ ֶשְׁבַּמ ִים ַאֲחרוֹ ִנים ַמה ֶשָּׁהָיה ְכָּבר ָהָיה‬,‫ ְוֶזהוּ ְבַּמ ִים ִראשׁוֹ ִנים‬,"‫ְבָּרָכה – ֵאינוֹ ִנזּוֹק ְבָּכל אוָֹתהּ ְסעוָּדה‬  ‫ ֲאִפלּוּ יוֵֹשׁב ִבְּמקוֹמוֹ‬11,‫ ֶשְׁבִּשׁעוּר ֶזה ִנְקָרא ֶהְפֵסק יט‬,‫ ַאָמּה‬10‫ָצ ִרי ִלָזֵּהר ֶשׁלּ ֹא ְלַהְפִסיק ֲאִפלּוּ ִבְּשִׁהָיּה ְכֵּדי ִהלּוּ כ"ב‬ ‫ ְוֶשׁלּ ֹא ְלֹצֶר  כב ֵאין ְלַהְפִסיק ֲאִפלּוּ ִבְּשִׁהָיּה‬12,‫כא‬.(‫כ ) ְוִאם ָהַל ִמֵבּיתוֹ ְלַבִית ַאֵחר – ִנְקָרא ֶהְפֵסק ֲאִפלּוּ הוֵֹל ְמַﬠט‬ ‫ ְכּגוֹן ְלַהְב ִדּיל ַﬠל‬,‫ ֶשׁלּ ֹא ֵמִﬠְנַין ַהְסּעוָּדה‬14‫ ֲאִפלּוּ ְבִּדְבֵרי תּוָֹרה כד )אוֹ ֵאיֶזה ְבָּרָכה ְמֻרָבּה‬13‫כג וְּלַדֵבּר ָאסוּר‬.‫מוֶּﬠֶטת‬ ‫כו‬.‫ ְוטוֹב ָלֹחשׁ ְלִדְבֵריֶהם‬.‫ ְוֵאין ָצ ִרי לוַֹמר ִבְּדַבר ֹחל‬15,‫כה‬.(‫ַהכּוֹס‬ ‫ ֲאָבל ִשׂיָחה ְבָּﬠְלָמא ב' אוֹ ג' ֵתּבוֹת – ֵאיָנן ֲחשׁוִּבין‬,‫ ֵאין ָצ ִרי ִלָזֵּהר ֶאָלּא ִמְלַּדֵבּר ְבֵּאיֶזה ֵﬠֶסק ְוִﬠ ְנָין ַאֵחר‬,‫וִּמָכּל ָמקוֹם‬ ‫ ְוָכל ֶשֵׁכּן ֶשֻׁמָּתּר ְלָהִשׁיב ֵהן אוֹ ָלאו‬.(‫ )ֵכּיָון ֶשֵׁאין ָבֶּהם ִﬠ ְנָין ָשֵׁלם‬17,‫ ֲאִפלּוּ ְבַּמ ִים ַאֲחרוֹ ִנים כז‬16,‫ֶהְפֵסק ְלִדְבֵרי ַהֹכּל‬ ‫כח‬.‫ְכֶּשׁשּׁוֲֹאִלין אוֹתוֹ ָדָּבר‬ ‫ל‬."‫ ָכּל ֶשֵׁכּן ֵבּין ְנִטיָלה ְל"ַהמּוִֹציא‬18,‫כט‬,‫וֵּמִﬠ ְנַין ַהְסּעוָּדה וְּצָרֶכיָה ֵאינוֹ ָחשׁוּב ֶהְפֵסק ֲאִפלּוּ ֵבּין "ַהמּוִֹציא" ַלֲאִכיָלה‬ ‫ ֵכּיָון ֶשׁהוּא ֹצֶר‬,‫ְוָכל ֶשֵׁכּן ֶשַׁהְשִּׁהָיּה ְבּ ִנגּוּב ְוִהלּוּ ִמָמּקוֹם ֶשָׁנַּטל ָיָדיו ִלְמקוֹם ַהְסּעוָּדה ֵאיָנן ֲחשׁוִּבין ֶהְפֵסק‬

12/14/2020, 11:49 AM

‫‪https://www.chabad.org/library/article_cdo/aid/3330567/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 166 - Rulings Concerning Breaking Bread - Tex...‬‬

‫ַהְסּעוָּדה‪.‬לא‪ֶ 19,‬אָלּא ֶשְׁלַּכְתִּחָלּה ָצ ִרי ִלֹטּל ָיָדיו ָסמוּ ִלְמקוֹם ַהְסּעוָּדה ִאם ֶאְפָשׁר‪) ,‬ש(ְכּמוֹ ֶשָׁצּ ִרי ִלְמ ֹזג ַהכּוֹס ֶשׁל‬ ‫ִקדּוּשׁ ְבַּחִמּין ֹקֶדם ַה ְנִּטיָלה ְלִדְבֵרי ַהֹכּל‪,‬לב ַאף ַﬠל ִפּי ֶשַׁהִקּדּוּשׁ הוּא ֹצֶר ַהְסּעוָּדה‪,‬לג ֵכּיָון ֶשֶׁאְפָשׁר ִלְמ ֹזג ֹקֶדם‬ ‫ַה ְנִּטיָלה‪ַ) .‬וֲאִפלּוּ ְלַכְתִּחָלּה ֻמָתּר ְלַהְפִסיק ְבָּצ ְרֵכי ְסעוָּדה ֵבּין ְנִטיָלה ְל"ַהמּוִֹציא" לד ִאם ָשַׁכח ֲﬠֵליֶהם ֹקֶדם ַה ְנִּטיָלה‪ַ ,‬אף‬ ‫ַﬠל ִפּי ֶשָׁאְסרוּ ֵבּין "ַהמּוִֹציא" ַלֲאִכיָלה(‪.‬לה‪ָ 20,‬לֵכן ִמי ֶשׁנּוֵֹהג ְלִהְתַפֵּלּל ְבָּכל יוֹם ַﬠל ְמזוֹנוֹ ֹקֶדם ַהְסּעוָּדה ְכּמוֹ ֶשָׁכּתוּב‬ ‫ַבּ ֹזַּהר ַהָקּדוֹשׁ‪,‬לו‪ְ 21,‬וָשַׁכח ְלִהְתַפֵּלּל ֹקֶדם ַה ְנִּטיָלה – ֻמָתּר לוֹ ְלַהְפִסיק ְבָּכ ֵבּין ְנִטיָלה ְל"ַהמּוִֹציא"‪.‬לז‬ ‫ְוָהעוָֹלם ָנֲהגוּ לוַֹמר ִמְזמוֹר "ה' רוִֹﬠי" לח‪ֵ 22,‬בּין ְנִטיָלה ְל"ַהמּוִֹציא" לט‪ְ ) 23,‬וֵישׁ ְלַלֵמּד ֲﬠֵליֶהם ְזכוּת‪ְ ,‬לִפי ֶשִׁלְּפָﬠִמים‬ ‫ֶשֵׁאין ַהָיַּד ִים ְנִקיּוֹת ֹקֶדם ַה ְנִּטיָלה‪,‬מ ְוֵכיָון ֶשֶׁזּהוּ ֵמִﬠ ְנַין ְסעוָּדה ְוֵאינוֹ ָחשׁוּב ֶהְפֵסק ְלִדְבֵרי ַהֹכּל – ֵהֵקלּוּ בּוֹ ֶשׁלּ ֹא ִלְטֹרַח‬ ‫ְלִהָזֵּהר ְלָאְמרוֹ ֹקֶדם ַהְנִּטיָלה ְבּ ִנְקיוֹן ַכַּפּ ִים(‪ :‬מא‬

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Shulchan Aruch: Chapter 167 - Place and Time of Breaking Bread; Who...

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https://www.chabad.org/library/article_cdo/aid/3330568/jewish/Shulcha...

Shulchan Aruch: Chapter 167 - Place and Time of Breaking Bread; Who Breaks Bread By Rabbi Schneur Zalman of Liadi

SECTION 167 The Place and Time of Breaking Bread; Who Breaks Bread. (1–23) ‫ וּבוֹ כ"ג ְסִﬠיִפים‬,‫ וִּמי הוּא ַהבּוֵֹצ ַﬠ א‬,‫קסז ְמקוֹם וְּזַמן ַהְבִּציָﬠה‬: 1 It1 is a positive commandment2 of Scriptural origin to bless G-d after eating sustaining food, as it is written:3 “When you have eaten and are satiated, you shall bless G-d, your L-rd….” According to Rabbinic Law, one should also recite a blessing before eating or drinking anything. Our Sages declared:4 If one recites a blessing when he is satisfied, how much more so should he do so when he is hungry! One who benefits from this world without reciting a blessing is like one who benefits from consecrated articles, as it is written:5 “The earth and all that it contains… are G-d’s.” The blessing one recites over any particular [type of] food or drink is inclusive of several types of [similar foods].6 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.7 [The blessing] Borei pri haetz ([blessing G-d] “…Who created the fruit of the trees”),is recited over all fruit[that grows on] trees.8 Wine and bread, are exceptions; special blessings were ordained for them because of their unique importance. Wine was removed from the category of fruits9 produced by trees and it was ordained that the blessing Borei pri hagafen ([blessing G-d] “…Who created the fruit of the vine”)be recited over it, because of its singular importance: it brings joy to man’s heart,10 as it is written,11 “Wine that gladdens the heart of man.” [Similarly,] bread was taken out of the category of the produce of the earth and it was ordained that the blessing HaMotzi lechem min haaretz ([blessing G-d] “…Who brought forth bread from the earth”) be recited over it, because of its importance, for it satiates man’s heart, as it is written, “bread that sustains the heart of man.” ."'‫ " ְוָאַכְלָתּ ְוָשָׂבְﬠָתּ וֵּבַרְכָתּ ֶאת ה' ְוגוֹ‬3,‫ד ֶשֶׁנֱּאַמרה‬,‫ ְלָבֵר ג ֶאת ה' ַאַחר ֲאִכיַלת ָמזוֹן‬2,‫ ֲﬠֵשׂה ִמן ַהתּוָֹרהב‬1,‫א ִמְצַותא‬ ‫ ִאם ְכֶּשׁהוּא ָשֵׂבַﬠ ְמָבֵר – ְכֶּשׁהוּא ָרֵﬠב ל ֹא ָכּל ֶשֵׁכּן? ְוָכל‬4,‫ז‬:‫ו ָאְמרוּ‬,‫וִּמִדְּבֵרי סוְֹפ ִרים ְלָבֵר ִלְפֵני ָכּל ֲאִכיָלה וְּשִׁתָיּה‬ 4."‫ "ַלה' ָהָאֶרץ וְּמלוָֹאהּ‬5,‫ח ֶשֶׁנֱּאַמרט‬,‫ַהֶנֱּהֶנה ֵמָהעוָֹלם ַהֶזּה ְבּל ֹא ְבָּרָכה – ְכִּאלּוּ ֶנֱהֶנה ִמָקְּדֵשׁי ָשַׁמ ִים‬ ‫ ְכּמוֹ "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" ְלָכל ִמיֵני ֵפּרוֹת‬6,‫י‬,‫ְוַﬠל ָכּל ֹאֶכל וַּמְשֶׁקה ְמָבֵר ֲﬠֵליֶהם ְבָּרָכה כּוֶֹלֶלת ְלַכָמּה ִמיִנים‬ ‫יד ֶשִׁמּתּוֹ ֲחִשׁיבוָּתן ָקְבעוּ ָלֶהן ְבָּרָכה‬,‫ חוּץ ִמן ַהַיּ ִין ְוַהַפּת‬8,‫יג‬.‫ וּ"בוֵֹרא ְפּ ִרי ָהֵﬠץ" ְלָכליב ֵפּרוֹת ָהֵﬠץ‬7,‫יא‬,‫ָהָאֶרץ‬ ‫ ִמְפֵּני ֲחִשׁיבוּתוֹ ֶשְׁמַּשֵׂמַּח ֶאת‬,"‫ ְלָבֵר ָﬠָליו "בּוֵֹרא ְפּ ִרי ַהָגֶּפן‬9‫טו ֶשַׁהַיּ ִין הוִֹציאוּהוּ ִמְכַּלל ֵפּרוֹת ָהִאיָלן‬,‫ְלַﬠְצָמן‬ ‫ ְוַהַפּת הוִֹציאוּ ִמְכַּלל ֵפּרוֹת ָהָאֶרץ ְלָבֵר ָﬠָליו "ַהמּוִֹציא ֶלֶחם ִמן‬,"‫ " ְוַי ִין ְיַשַׂמּח ְלַבב ֱאנוֹשׁ‬11,‫ ֶשֶׁנֱּאַמריז‬10,‫טז‬,‫ַהֵלּב‬ ‫ " ְוֶלֶחם ְלַבב ֱאנוֹשׁ ִיְסָﬠד‬11,‫ ֶשֶׁנֱּאַמריט‬10,‫יח‬,‫ ִמְפֵּני ֲחִשׁיבוּת ַהֶלֶּחם ֶשׁסּוֵֹﬠד ַהֵלּב‬,"‫"ָהָאֶרץ‬: 2 As an expression of respect for the [HaMotzi] blessing, the piece of bread over

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Shulchan Aruch: Chapter 167 - Place and Time of Breaking Bread; Who...

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which the blessing is recited should not be sliced from the soft portion of the bread, but rather, from the best place of the loaf, the place where it baked most thoroughly12 and became completely firm from baking. This is the choicest portion of the loaf. Thus, if a slice of bread was brought to a person, he should not break off a piece [over which to recite the blessing] from the soft middle portion. Instead, he should break off a piece from the crust, which is the choice portion of the bread in a whole loaf. Other authorities maintain that one should break off a piece from the place where the loaf began to form its crust and first becomes fully baked when it is baked in the oven. In our ovens, where the bread is placed on the floor of the oven, some say that the top portion of the loaf is the first portion to be fully baked, due to the heated air of the oven. Others say that the bottom of the loaf is fully baked first, because [that portion of the bread comes in contact with] the heat of the oven’s floor upon which the fire burns.13 Although primarily the halachah follows the latter view,14 in order to satisfy both opinions, one should break off a piece from the side of the loaf, cutting from the top and also a bit from the bottom. This applied even to the ovens of [the Talmudicera] in which the fire would burn on the bottom of the oven while the bread was baking, stuck to the walls of the oven, as explained in sec. 254[:6, 9].15 One should cut the loaf on the side opposite the side that burst open, because this side started to bake first, causing the dough to shift to the other side until that side burst open. ‫ ְוִנְתַקָשּׁה ָיֶפה ֵהיֵטב‬12,‫כ ְוהוּא ָמקוֹם ֶשֶׁנֱּאָפה ָיֶפהכא‬,‫ב וְּכבוֹד ַהְבָּרָכה ִהיא ִלְבֹצַﬠ ְפּרוַּסת ַהְבָּרָכה ַבָּמּקוֹם ַהָיֶּפה ֶשַׁבַּפּת‬ ‫כג ְכּגוֹן ִאם ֵהִביאוּ ְלָפָניו ַפּת ְפּרוָּסה – ל ֹא ִיְבַצע ֵמֶאְמָצִﬠיָתהּ ֶשׁהוּא‬, ‫כב ְול ֹא ִמָמּקוֹם ָהַר‬,‫ ֶשׁהוּא ֻמְבָחר ֶשַׁבַּפּת‬,‫ֵמֲאִפָיּה‬ ‫כד‬.‫ ֶאָלּא ִיְבַצע ִמְלַּמְﬠָלה ֶשׁהוּא ָמקוֹם ַהֻמְּבָחר ֶשַׁבַּפּת ְבַּפת ָשֵׁלם‬, ‫ַר‬ ‫ וַּבַתּנּוּ ִרים ֶשָׁלּנוּ‬.‫ְוֵישׁ אוְֹמ ִריםכה ֶשָׁצּ ִרי ִלְבֹצַﬠ ִמָמּקוֹם ֶשַׁמְּתִחיל ִלְקֹרם וְּלִהְתַבֵּשּׁל ְתִּחָלּה ְכֶּשֶׁנֱּאֵפת ַהַפּת ַבַּתּנּוּר‬ ‫ ְוֵישׁ‬.‫ֶשׁמּוִֹשׁיִבין ַהַפּת ַﬠל שׁוֵּלי ַהַתּנּוּר – ֵישׁ אוְֹמ ִריםכו ֶשַׁצּד ָהֶﬠְליוֹן ַמְתִחיל ְלִהְתַבֵּשּׁל ְתִּחָלּה ֵמֹחם ֲא ִויר ַהַתּנּוּר‬ ‫ ְוָלֵצאת ְיֵדי ְשֵׁניֶהם – ֵישׁ‬13.‫ ֶשָׁה ְיָתה ֵאשׁ בּוֶֹﬠֶרת ָﬠָליו‬,‫אוְֹמ ִריםכז ֶשַׁצּד ַהַתְּחתּוֹן ִמְתַבֵּשּׁל ְתִּחָלּה ֵמֹחם שׁוֵּלי ַהַתּנּוּר‬ ‫ ֲאִפלּוּ ַבַּתּנּוּ ִרים‬14,‫כח ַאף ַﬠל ִפּי ֶשָׁהִﬠָקּר ִכְּסָבָרא ַאֲחרוָֹנה‬,‫ ְוַלְחֹתּ ִמַצּד ָהֶﬠְליוֹן וְּמַﬠט ִמַצּד ַהַתְּחתּוֹן‬,‫ִלְבֹצַﬠ ִמִצֵּדּי ַהַפּת‬ ‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן‬,‫ֶשִׁבּיֵמיֶהם ֶשָׁה ְיָתה ֵאשׁ בּוֶֹﬠֶרת ְבּשׁוֵּלי ַהַתּנּוּר ִבְּשַׁﬠת ֲאִפַיּת ַהַפּת ֶשָׁה ְיָתה ְמֻדֶבֶּקת ְבַּדְפנוָֹתיו‬ 15,‫כט‬.‫רנ"ד‬ ‫ל‬:‫ ִכּי ֶזה ַהַצּד ִהְתִחיל ֵלָאפוֹת ְוִנְדֲחָקה ָהִﬠָסּה ַﬠד ֶשׁ ִנְּתַבַּקּע ַהַצּד ֶשְׁכֶּנְגדּוֹ‬,‫ְוִיְבַצע ַבַּצּד ֶשְׁכֶּנֶגד ַהִמְּתַבֵּקַּﬠ‬ 3 The optimum way of performing this mitzvah is to recite the blessing on the loaf of bread while it is whole16 and not to slice17 it first and then recite the blessing. The above applies when a whole loaf was brought before the person reciting the blessing. Even when [only] a [large] piece cut from a loaf was brought to the person, the optimum way of performing this mitzvah is to recite the blessing over it while it is still a large piece, and not to slice it further, until after the blessing. The blessing must be completed while the loaf is still whole orwhile the piece is still large. [Moreover,] even after one has completed the blessing, if other people fulfill their obligation [to recite HaMotzi] with his blessing,18 he should not slice the loaf until most of the people responding Amen have concluded their response.19 For responding Amen isalso part of the blessing.20 Nevertheless, it is not necessary to wait for the few who draw out their responsemore than necessary, since anyone 12/14/2020, 11:50 AM

Shulchan Aruch: Chapter 167 - Place and Time of Breaking Bread; Who...

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who extends his recitation of Amen more than necessary is certainly acting in error.21 Before beginning the blessing, it is desirable to make a slight cut with a knife where one will slice the piece of bread from the loaf to [minimize] the delay caused by cutting, so that it not be considered an interruption between the recitation of the blessing and eating. He should not separate the slice from the loaf until he concludes the entire blessing. Making a small cut of this type does not cause the bread to be considered as sliced,22 as long as the entire loaf will [not break off, but instead,] be lifted up when the sliced portion is lifted. One should not slice more than this amount. For if he will slice [the loaf] in a manner that when he grasps the piece, the entire loaf will not be lifted up with it — even though were he to grasp the loaf, the piece would be lifted up with it — it is considered as sliced in all contexts. With this in mind, on Shabbos and festivals, one should not cut the bread at all until after the recitation of the blessing,23 for perhaps his hand will slip and he will cut more than this measure, causing him to break bread on a sliced [loaf], and it is obligatory on Shabbos [and festivals to recite the blessing over] two whole loaves.24 One need not be concerned that the [ensuing] delay in cutting [the bread causes] an interruption between the recitation of the blessing and eating, because merely waiting without speaking is not considered an interruption. It is only that during the week, one should conduct himself in the above manner, [i.e., making a small cut first,] as the most desirable course of action. Nevertheless, if one forgot on Shabbos [and festivals] and sliced the bread as he does during the week [before making the blessing], he did not forfeit the [mitzvah to use] two loaves.25 As long as the entire loaf will be picked up when he grasps the sliced piece, the loaf is considered whole in all contexts. Even during the week, [when partaking of] a thin cake [of bread], it is not necessary to slice it before reciting the blessing, since there will not be a delay in breaking off a piece after having recited the blessing. ‫ ְוַאַחר ָכּ ְלָבֵר ָﬠֶליָה ִאם ֵהִביאוּ‬17‫ ְול ֹא ְלָפ ְרָסהּ ְתִּחָלּה‬16,‫לא‬,‫ג ִמְצָוה ִמן ַהֻמְּבָחר ְלָבֵר ַﬠל ַהַפּת ְכֶּשִׁהיא ְשֵׁלָמה‬ ‫ ְול ֹא ִיְפֹרס‬,‫ ְוַאף ִאם ֵהִביאוּ ְלָפָניו ְפּרוָּסה – ִמְצָוה ִמן ַהֻמְּבָחר ְלָבֵר ָﬠֶליָה ָכּ ְכֶּשִׁהיא ְפּרוָּסה ְגּדוָֹלה‬.‫ְלָפָניו ְשֵׁלָמה‬ ‫לב‬.‫ִמֶמָּנּה ַﬠד ְלַאַחר ַהְבָּרָכה‬ ‫לד ְוַגם ַאַחר ֶשָׁגַּמר ַהְבָּרָכה – ל ֹא ִיְבַצע ַﬠד‬.‫ְוָצ ִרי ֶשִׁתְּכֶלה ָכּל ַהְבָּרָכה ְבּעוֹד ֶשִׁהיא ְשֵׁלָמהלג אוֹ ְפּרוָּסה ְגּדוָֹלה‬ ‫ ְלִפי ֶשַׁגּם ֲﬠ ִנַיּת "ָאֵמן" ִמְכַּלל‬18,‫לו‬,‫ ִאם יוְֹצִאים ְיֵדי חוָֹבָתם ְבִּב ְרָכתוֹ‬19,‫ֶשִׁיְּכֶלה ֲﬠ ִנַיּת "ָאֵמן" ִמִפּי ֹרב ָהעוִֹניםלה‬ ‫ ֶשָׁכּל ַהַמֲּא ִרי ְבּ"ָאֵמן" יוֵֹתר‬,‫ ֲאָבל ַהִמּעוּט ַהַמֲּא ִריִכים יוֵֹתר ִמַדּאי – ֵאין ָצ ִרי ְלַהְמִתּין ֲﬠֵליֶהם‬20,‫לז‬.‫ַהְבָּרָכה ִהיא‬ 21,‫לח‬.‫ִמַדּאי – ֵאינוֹ ֶאָלּא טוֶֹﬠה‬ ‫ ְכֵּדי ֶשׁלּ ֹא ַיְפִסיק ִבְּשִׁהַיּת ַהִחתּוּ ֵבּין ְבָּרָכה‬, ‫ְוטוֹב ַלְחֹתּ ְמַﬠט ְבַּסִכּין ְפּרוַּסת ַהְבִּציָﬠה ִמן ַהֶלֶּחם ֹקֶדם ֶשַׁיְּתִחיל ְלָבֵר‬ 22,‫לט ְוֵאין ַהֶלֶּחם ָחשׁוּב ְכָּפרוּס ַﬠל ְיֵדי ֲחָת מוָּﬠט ָכֶּזה‬.‫ ְוֵאינוֹ ַמְפ ִריָדהּ ִמֶמּנּוּ ַﬠד ַאַחר ֶשִׁתְּכֶלה ָכּל ַהְבָּרָכה‬,‫ַלֲאִכיָלה‬ ‫ ְבִּﬠ ְנָין‬,‫ ֶשִׁאם ַיְחֹתּ יוֵֹתר‬,‫ ְול ֹא ַיְחֹתּ יוֵֹתר ִמַכִּשּׁעוּר ַהֶזּה‬.‫ִאם הוּא ְבִּﬠ ְנָין ֶשִׁאם י ֹאַחז ַבְּפּרוָּסה ַיֲﬠֶלה ְשָׁאר ַהִכָּכּר ִﬠָמּהּ‬ ‫ ַאף ַﬠל ִפּי ֶשִׁאם י ֹאַחז ַבִּכָּכּר ַתֲּﬠֶלה ַהְפּרוָּסה ִﬠָמּהּ – ֲהֵרי ֶזה ְכָּפרוּס‬,‫ֶשִׁאם י ֹאַחז ַבְּפּרוָּסה ל ֹא ַיֲﬠֶלה ְשָׁאר ַהִכָּכּר ִﬠָמּהּ‬ ‫מ‬.‫ְלָכל ָדָּבר‬ ,‫ ִכּי ֶשָׁמּא ִתָּשֵּׁמט ָידוֹ ְוַיְחֹתּ יוֵֹתר ִמַכִּשּׁעוּר ַהֶזּה‬23,‫ ְבַּשָׁבּת ְויוֹם טוֹב ֵאין ַלְחֹתּ ְכָּלל ַבֶּלֶּחם ַﬠד ְלַאַחר ַהְבָּרָכה‬, ‫ְלִפיָכ‬ ‫ ְוֵאין ָלֹחשׁ ְלֶהְפֵסק ְשִׁהַיּת ַהִחתּוּ ֵבּין‬24,‫מב‬.‫מא וְּבַשָׁבּת ָצ ִרי ִלְהיוֹת ֶלֶחם ִמְשֶׁנה ָשֵׁלם‬,‫ְו ִנְמָצא ֶשָׁבַּצע ַﬠל ְפּרוָּסה‬ .‫מג ֶאָלּא ֶשְׁבֹּחל עוִֹשׂים ֵכּן ַﬠל ַצד ַהיּוֵֹתר טוֹב‬,‫ ֶשַׁהְשִּׁהָיּה ִבְּלַבָדּהּ ְבּל ֹא ִדּבּוּר – ֵאיָנהּ ֲחשׁוָּבה ֶהְפֵסק‬,‫ְבָּרָכה ַלֲאִכיָלה‬ ‫ ֶשָׁכּל ֶשׁאוֵֹחז ַבְּפּרוָּסה וְּשָׁאר ַהִכָּכּר‬25,‫מד‬,‫ ִאם ָשַׁכח ְוָחַת ְבַּשָׁבּת ְכּמוֹ ְבֹּחל – ל ֹא ִהְפִסיד ַהֶלֶּחם ִמְשֶׁנה‬,‫וִּמָכּל ָמקוֹם‬ ‫מה‬.‫עוֶֹלה ִﬠמּוֹ – ֲהֵרי הוּא ְכָּשֵׁלם ְלָכל ָדָּבר‬

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Shulchan Aruch: Chapter 167 - Place and Time of Breaking Bread; Who...

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‫מו‬:‫ ֵכּיָון ֶשֵׁאין ְשׁהוּת ִבְּשִׁביָרָתהּ ַאַחר ַהְבָּרָכה‬, ‫ְועוָּגה ַדָּקּה ַגּם ְבֹּחל ֵאין ָצ ִרי ַלְחֹתּ ָבּהּ ֹקֶדם ֶשׁ ְיָּבֵר‬ 4 Among the guidelines of proper conduct is not to cut off a [very] small piece of bread, because then one appears miserly. Nor, should he cut off too large a slice, i.e., one larger than an egg, during the week, because then he appears like a glutton. On Shabbos, however, it is a mitzvah to cut off a large piece, sufficient to last throughout the entire meal.26 One need not be concerned about [appearing] gluttonous, as explained in sec. 274[:3].27 All the above applies when one eats alone. If one eats together with the members of his household or with guests, the optimum manner of performing the mitzvah is to cut a piece of bread large enough for him to distribute [a slice] to each of those who fulfill their obligation with his blessing, instead of [having to slice] the remainder of the loaf [for them]. With regard to the measure of the piece of bread over which the blessing HaMotzi is recited, whether for the one breaking bread or for all those at the table: Some authorities maintain28 that it should not be less than an olive-sized portion29 and that it should be eaten at one time.30 Others maintain that it is not necessary that it be the size of an olive, for even the smallest sized piece of bread requires having the blessing HaMotzi recitedover it.31 It is [therefore] sufficient [according to this opinion] that the piece over which the blessing HaMotzi is recited be half the size of an olive. [This measure is required] lest one appear stingy. This is the common practice. ‫ ִמְפֵּני‬,‫ ְול ֹא ְגּדוָֹלה יוֵֹתר ִמַכֵּבּיָצהמז ְבֹּחל‬,‫ ִמְפֵּני ֶשִׁנּ ְרֶאה ְכַּצר ַﬠ ִין‬,‫ ֶשׁלּ ֹא ִלְבֹצַﬠ ְפּרוָּסה ְקַטָנּה‬,‫ד ֵמִהְלכוֹת ֶדֶּר ֶאֶרץ‬ ,‫ ְוֵאין ָלֹחשׁ ְלַרַﬠְבָתּנוּת‬26,‫מח‬,‫ ֲאָבל ְבַּשָׁבּת ִמְצָוה ִלְבֹצַﬠ ְפּרוָּסה ְגּדוָֹלה ֶשַׁתְּסִפּיק לוֹ ְלָכל ַהְסּעוָּדה‬.‫ֶשׁ ִנּ ְרֶאה ְכַּרַﬠְבָתּן‬ 27,‫מט‬.‫ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן רע"ד‬ ‫ ֲאָבל ִאם אוֵֹכל ִﬠם ְבֵּני ֵבּיתוֹ אוֹ אוֹ ְרִחים – ִמְצָוה ִמן ַהֻמְּבָחר ִלְבֹצַﬠ ְפּרוָּסה ְגּדוָֹלה ָכּל ָכּ ֶשׁ ִיֵּתּן‬,‫ְוָכל ֶזה ְכֶּשׁאוֵֹכל ְלַבדּוֹ‬ ‫נא‬.‫נ ְול ֹא ֵמַהֶלֶּחם ַהִנְּשָׁאר ִמֶמָּנּה‬,‫ְלָכל ַהְמֻסִבּים ַהיּוְֹצִאים ְיֵדי חוָֹבָתם ְבִּב ְרָכתוֹ ִמְפּרוָּסה זוֹ ֶשֵׁבַּר ָﬠֶליָה‬ 29,‫ ֶשׁהוּא ל ֹא ָפּחוֹת ִמַכַּזּ ִית‬28,‫ ֵבּין ַלבּוֵֹצַﬠ ֵבּין ְלָכל ֶאָחד ֵמַהְמֻסִבּין – ֵישׁ אוְֹמ ִריםנב‬,"‫ְוִשׁעוּר ְפּרוַּסת "ַהמּוִֹציא‬ 31,‫נה‬,"‫ ֶשֲׁהֵרי ֲאִפלּוּ ָכּל ֶשׁהוּא ָראוּי ְלָבֵר "ַהמּוִֹציא‬,‫ ְוֵישׁ אוְֹמ ִריםנד ֶשֵׁאין ָצ ִרי ַכַּזּ ִית‬30,‫נג‬.‫ְוי ֹאְכֶלנּוּ ֻכּלּוֹ ְבַּבת ַאַחת‬ ‫ ְוֵכן נוֲֹהִגין‬.‫נו ֶשׁלּ ֹא ְיֵהא ִנ ְרֶאה ְכַּצר ַﬠ ִין‬,‫ ְוַדי ֶשְׁתֵּהא ְפּרוַּסת "ַהמּוִֹציא" ַכֲּחִצי ַז ִית‬: 5 All of the blessings are recited using the past tense and not the present,32 for [G-d] has already brought forth from the earth the bread from which the person desires to benefit, and He has already created the fruit or the food [on which the blessing is being recited]. The blessings use the word borei [which could connote the present tense] and not the word shebara [which is obviously past tense], because Borei also connotes the past tense, as in the verse:33 “He Who created the heavens.” Therefore, the blessing is recited using the wording of the verse. Similarly, HaMotzi also connotes the past tense, as in the verse:34 “Who (borei) brought forth (HaMotzi) water for you from the flint stone.” True, there is room for error and one might say that HaMotzi does not connote the past tense, as reflected by the verse:35 “Who is taking you out (hamotzi) from the burden of the Egyptians,” although He had not yet taken them [i.e., the Jewish people,] out at that time. Nevertheless, [this hypothesis can be refuted] for, it is possible to say that the intent of the verse is [a promise]: “When you leave Egypt, I will perform [miracles] for you so that you will know that I am G-d your L-rd Who brought you out….” Thus HaMotzi also connotes the past tense.

12/14/2020, 11:50 AM

Shulchan Aruch: Chapter 167 - Place and Time of Breaking Bread; Who...

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True, it would have been more appropriate [for the blessing] to read motzi lechem which is more clearly a usage of the past tense, as indicated by the verse:36 “The G-d Who took them out (motzi’am) from Egypt” [uttered by Bilaam], since Bilaam’s prophecy was recited after the Jews left Egypt. Nevertheless, we use the word HaMotzi [and not motzi] in the blessing, lest one fuse the letters mem in the words haolam (“the earth”) and motzi.37For if a separation was not made between them, one [mem] would be swallowed. [True, the blessing does include] the words lechem min in which [two mems] are joined together. That is done, however, because [the blessing is using] the wording of the verse:38 “You make grass grow for cattle… to produce bread from (lechem min) the earth.” For all the blessings and prayers use the wording of Scripture whenever possible.39 One must be careful to pause slightly between the words lechem and min and, similarly, in any other instance where the same letters appear consecutively in blessings. ‫ ֶשֲׁהֵרי ְכָּבר הוִֹציא ִמן ָהָאֶרץ ֶלֶחם ֶזה ֶשׁהוּא ָבּא‬32,‫נז‬,‫ ְול ֹא ִבְּלשׁוֹן ֹהֶוה‬,‫ה ָכּל ַהְבָּרכוֹת ֻכָּלּן ְמָב ְרִכים אוָֹתן ִבְּלשׁוֹן ָﬠָבר‬ ‫ ִמְפֵּני ֶשׁ"בּוֵֹרא" הוּא‬,‫נט הוּא‬,"‫ וַּמה ֶשְּׁמָּב ְרִכין "בּוֵֹרא" ְול ֹא "ֶשָׁבָּרא‬.‫נח וְּכָבר ָבָּרא ְפּ ִרי ֶזה אוֹ ָמזוֹן ֶזה‬,‫ֵלָהנוֹת ִמֶמּנּוּ‬ "‫סב ְוֵכן "ַהמּוִֹציא‬.‫ ָלֵכן ְמָב ְרִכין ִבְּלשׁוֹן ַהָפּסוּק‬,"‫ "בּוֵֹרא ַהָשַּׁמ ִים‬33,‫ס ְכּמוֹ ֶשָׁכּתוּבסא‬,‫ַמְשַׁמע ַגּם ֵכּן ְלשׁוֹן ָﬠָבר‬ ‫ "ַהמּוִֹציא ְל ַמ ִים ִמצּוּר ַהַחָלִּמישׁ‬34,‫סג ְכּמוֹ ֶשָׁכּתוּבסד‬,‫"ַמְשַׁמע ַגּם ֵכּן ְלשׁוֹן ָﬠָבר‬. ‫ "ַהמּוִֹציא ֶאְתֶכם‬35,‫סה ְכּמוֹ ֶשָׁכּתוּבסו‬,‫ְוַאף ַﬠל ִפּי ֶשֵׁיּשׁ ָמקוֹם ִלְטעוֹת ְולוַֹמר ֶשׁ"ַהמּוִֹציא" ֵאינוֹ מוֶֹרה ָלשׁוֹן ָﬠָבר‬ ‫ ֶשְׁכֶּשֵׁתְּצאוּ ֶאֱﬠֶשׂה ָלֶכם ֶשֵׁתְּדעוּ "ִכּי‬:‫סז ְוַאף ֶשֵׁיּשׁ לוַֹמר ֶשַׁכָּוַּנת ַהָכּתוּב‬.‫ ַוֲﬠַד ִין ל ֹא הוִֹציָאם ָאז‬,"‫ִמַתַּחת ִסְבלוֹת ִמְצָר ִים‬ ‫ ֶשׁהוּא‬,"‫ ָהָיה ָראוּי יוֵֹתר לוַֹמר "מוִֹציא ֶלֶחם‬,‫סח ִמָכּל ָמקוֹם‬,‫ וְּלשׁוֹן ָﬠָבר הוּא‬,"‫ֲאִני ה' ֱא ֵהיֶכם" הוּא "ַהמּוִֹציא ֶאְתֶכם‬ ‫ וְּכֶשֶׁנֶּאְמָרה ָפָּרַשׁת ִבְּלָﬠם ְכָּבר ָיְצאוּעא – ַאף‬,"‫ "ֵאל מוִֹציָאם ִמִמְּצָר ִים‬36,‫סט ְכּמוֹ ֶשָׁכּתוּבע‬,‫ָלשׁוֹן ְמֹבָרר ַﬠל ֶהָﬠָבר‬ ‫ ֶשִׁאם‬37,‫עג‬,"‫עב ְכֵּדי ֶשׁלּ ֹא ְלָﬠֵרב ָהאוִֹתיּוֹת ֶשֵׁהם ֵמ"ם ֶשׁל "ָהעוָֹלם" וֵּמ"ם ֶשׁל "מוִֹציא‬,"‫ַﬠל ִפּי ֵכן ְמָב ְרִכין "ַהמּוִֹציא‬ ‫עד‬.‫ל ֹא ִיְתּנוּ ֶרַוח ֵבּיֵניֶהם – ִתָּבַּלע ַאַחת ֵמֶהן‬ ‫ "ַמְצִמיַח ָחִציר‬38,‫עה‬:‫ הוּא ִמְפֵּני ֶשׁהוּא ְלשׁוֹן ַהָפּסוּק‬,‫וַּמה ֶשּׁאוְֹמ ִרים "ֶלֶחם ִמן" ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ִﬠ ְרבּוּב אוִֹתיּוֹת‬ ‫ ְוָצ ִרי‬39.‫עו ֶשָׁכּל ַהְבָּרכוֹת ְוַהְתִּפלּוֹת ָתְּפשׂוּ ְלשׁוֹן ַהָכּתוּב ְבָּכל ַמה ְדֶּאְפָשׁר‬,"‫ַלְבֵּהָמה ְוגוֹ' ְלהוִֹציא ֶלֶחם ִמן ָהָאֶרץ‬ ‫עח‬:‫עז ְוֵכן ֵבּין ְשָׁאר ב' אוִֹתיּוֹת ֶשָׁשּׁווֹת ַבְּבָּרכוֹת‬,"‫ִלָזֵּהר ִלֵתּן ֶרַוח ֵבּין "ֶלֶחם" וֵּבין "ִמן‬ 6 The blessing HaMotzi should not be recited before one holds the bread in his hand, just as the blessing for the performance of other mitzvos is recited directly before their observance, i.e., when the mitzvah is already at hand to perform and not beforehand, as explained in sec. 25[:17].40 (If he recited the blessing and then picked up the bread, he is not required to repeat the blessing. If, however, [the bread was not in front of him when] he recited the blessing, but was only brought afterward, he must recite the blessing again, as stated in sec. 206[:9].)41 ‫פ ְכֶּשַׁהִמְּצָוה‬,‫עט ְכּמוֹ ֶשֵׁאין ְמָב ְרִכין ַﬠל ַהִמְּצוֹת ֶאָלּא ָסמוּ ַלֲﬠִשָׂיָּתן‬,‫ו ֵאין ְלָבֵר "ַהמּוִֹציא" ֹקֶדם ֶשׁ ִיְּתֹפּס ַהֶלֶּחם ְבָּידוֹ‬ ‫ ) ְוִאם ֵבַּר ְוַאַחר ָכּ ְנָטלוֹ ְבָּידוֹ – ֵאין ָצ ִרי‬40,‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן כ"הפב‬,‫ְמז ֶֻמֶּנת ְבָּידוֹ ַלֲﬠשׂוָֹתהּפא ְול ֹא ֹקֶדם ָלֵכן‬ 41,‫פג‬:(‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסיָמן ר"ו‬, ‫ ֲאָבל ִאם ֵבַּר ְוַאַחר ָכּ ֱהִביאוּהוּ ְלָפָניו – ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬. ‫ַלֲח ֹזר וְּלָבֵר‬ 7 One must hold the bread in his right hand [when reciting the blessing]. For whenever one recites a blessing over an entity, he must hold it in his right hand at that time.42 It is preferable that he place both hands on the bread, for his ten fingers correspond to the ten mitzvos involved in [the production of] bread: a) [the prohibition]:43 “Do not plow with an ox and a donkey”; b) [the prohibition against] sowing mixed species;44 c) [the mitzvah to leave] leket;45 d) [the prohibition against taking] shichechah;46 e) [the mitzvah to leave] peah;47 f) [the mitzvah of bringing] first fruits;48 g) [the mitzvah of] separating terumos;49 h) [the mitzvah

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of separating] the first tithe;50 i) [the mitzvah of separating] the second tithe;51 and j) [the mitzvah of separating] challah.52 Consequently, there are ten words in the blessing HaMotzi, ten words in the verse: “You make grass grow for cattle…,53 ten words in the verse:54 “The eyes of all look expectantly,...” and ten words in the verse:55 “A land of wheat…” ‫ ְוטוֹב ֶשִׁיֵּתּן ָﬠָליו‬42,‫פד‬.‫ ֶשָׁכּל ָדָּבר ֶשְׁמָּב ְרִכין ָﬠָליו – ָצ ִרי ֶלֱאֹחז ְבָּיִמין ִבְּשַׁﬠת ַהְבָּרָכה‬,‫ז ָצ ִרי ֶשִׁיְּתֹפּס ַהֶלֶּחם ִבּיִמינוֹ‬ 44,‫ ְז ִריַﬠת ִכְּלַא ִים‬43,"‫פה "ל ֹא ַתֲחֹרשׁ ְבּשׁוֹר וַּבֲחֹמר‬:‫ ֶשֵׁיּשׁ ָבֶּהן י' ֶאְצָבּעוֹת ְכֶּנֶגד י' ִמְצוֹת ַהְתּלוּיוֹת ַבַּפּת‬,‫ְשֵׁתּי ָיָדיו‬ ‫ וְּלָכ ֵישׁ י' ֵתּבוֹת‬52.‫ ְוַחָלּה‬51,‫ ְוֵשִׁני‬50‫ ַמֲﬠֵשׂר ִראשׁוֹן‬49,‫פו‬,‫ ְתּרוּמוֹת‬48,‫ ִבּכּוּ ִרים‬47,‫ וֵּפָאה‬46‫ ִשְׁכָחה‬45‫ֶלֶקט‬ ‫ "ֵﬠיֵני ֹכל ֵאֶלי‬54,‫פט‬:‫ ְוי' ֵתּבוֹת ַבָּפּסוּק‬,"‫ "ַמְצִמיַח ָחִציר ַלְבֵּהָמה‬53,‫פח‬:‫פז ְוי' ֵתּבוֹת ַבָּפּסוּק‬,"‫ְבִּב ְרַכּת "ַהמּוִֹציא‬ ‫ "ֶאֶרץ ִחָטּה" כוּ‬55,‫ ְוי' ֵתּבוֹת ַבָּפּסוּקצ‬,"‫'ְיַשֵׂבּרוּ‬: 8 A person should not begin reciting the blessing until salt or relish — to season the slice of bread over which the blessing is recited — is brought to him,56 so that the bread will be eaten with flavor. [This is an expression of] respect for the blessing. [This requirement applies] even if there will be a delay until [these items] are brought to him. If many people are eating together, one must wait until [salt or relish] is brought before each one,57 for they fulfill their obligation with the blessing [that the head of the family] recites and they must taste the bread directly after his blessing,58 as will be explained.59 If the bread is made from fine flour, it is flavored with spices or with salt as our bread is, or the person desires to eat plain bread,he need not wait for [salt or relish]. If, however, he desires to wait, he has license to do so. He need not be concerned with the interruption made between washing and reciting the blessing HaMotzi, since [he is waiting for something] necessary for the meal,60 even if it is not necessary for the blessing HaMotzi. Nevertheless, it is customary to place salt on the table [before the recitation of the blessing HaMotzi, even when the bread does not require it. The rationale is that] the table is comparable to the altar [of the Beis HaMikdash]61 and our food, to a sacrifice, and it is written:62 “On all your sacrifices offer salt.” [Moreover,] when Jews sit at the table and wait for each other to wash their hands, they are [idle], without mitzvos. [Hence,] the Satan makes accusations against them and the “covenant of salt”63 protects them. Therefore, it is a mitzvah to place it on the table even if one does not partake of it. According to Kabbalah, one should dip the piece of bread [over which the blessing HaMotzi was recited] in salt three times.64 Since the table is comparable to the altar, it is proper not to kill a louse on it. (There is no concern, however, about [removing] a louse and casting it on a table. For the holiness of a synagogue is more severe [than the holiness of a table], as evidenced by the prohibition against eating in it, and yet, it is permitted to cast a louse in a synagogue except during the time of the Shemoneh Esreh prayer, as stated in sec. 97[:3]. ‫ ְכֵּדי ֶשְׁתֵּהא ֶנֱאֶכֶלת ְבַּטַﬠם‬56,‫צב‬,‫ח ל ֹא ַיְתִחיל ְלָבֵר ַﬠד ֶשָׁיִּביאוּ ְלָפָניו ֶמַלח אוֹ ִלְפָתּןצא ְלַלֵפּת בּוֹ ְפּרוָּסה ֶשׁל ְבָּרָכה‬ ‫ ְוִאם ַהְמֻסִבּין ַרִבּים – ָצ ִרי ְלַהְמִתּין ַﬠד ֶשָׁיִּביאוּ ִלְפֵני‬.‫צג ַוֲאִפלּוּ ִאם ִיְתַאֵחר ַהָדָּבר ַﬠד ֶשָׁיִּביאוּ‬,‫ִמשּׁוּם ְכּבוֹד ַהְבָּרָכה‬ 59,‫צה‬.‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר‬58,‫ וְּצ ִריִכים ִלְטֹעם ִמָיּד ַאַחר ִבּ ְרָכתוֹ‬,‫ ֶשֵׁהם יוְֹצִאים ְיֵדי חוָֹבָתם ְבִּב ְרָכתוֹ‬57,‫צד‬,‫ָכּל ֶאָחד ְוֶאָחד‬ ‫צז אוֹ ֶשׁ ִנְּתַכֵּוּן ֶלֱאֹכל ַפּת ֲחֵרָבהצח – ֵאין ָצ ִרי‬,‫צו אוֹ ְמֻתֶבֶּלת ְבַּתְבִלין אוֹ ְבֶּמַלח ְכֵּﬠין ֶשָׁלּנוּ‬,‫ְוִאם ִהיא ַפּת ְנִקָיּה‬

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Shulchan Aruch: Chapter 167 - Place and Time of Breaking Bread; Who...

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‫ ֵכּיָון ֶשׁהוּא ְלֹצֶר‬,"‫צט ְוֵאין ָלֹחשׁ ְלֶהְפֵסק ֵבּין ְנִטיָלה ְל"ַהמּוִֹציא‬,‫ ְוִאם רוֶֹצה ְלַהְמִתּין – ָה ְרשׁוּת ְבָּידוֹ‬.‫ְלַהְמִתּין‬ ‫ק‬."‫ ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ְלֹצֶר "ַהמּוִֹציא‬60‫ַהְסּעוָּדה‬ ‫ "ַﬠל‬62,‫ ְוֶנֱאַמרקג‬,‫ ְוָהֲאִכיָלה ְכָּק ְרָבּן‬61,‫קא ְלִפי ֶשַׁהֻשְּׁלָחן דּוֶֹמה ְלִמְזֵבַּחקב‬,‫ ָנֲהגוּ ְלַה ִנּיַח ֶמַלח ַﬠל ַהֻשְּׁלָחן‬,‫ִמָכּל ָמקוֹם‬ – ‫ וְּכֶשׁ ִיְּשָׂרֵאל יוְֹשִׁבים ַﬠל ַהֻשְּׁלָחן וַּמְמִתּי ִנים ֶזה ַﬠל ֶזה ַﬠד ֶשׁ ִיְּטּלוּ ְיֵדיֶהם ְוֵהם ְבּל ֹא ִמְצוֹת‬."‫ָכּל ָק ְרָבּ ְנ ַתְּק ִריב ֶמַלח‬ ‫קה ְוַﬠל‬.‫קד ָלֵכן ִמְצָוה ְלַה ִנּיחוֹ ַﬠל ַהֻשְּׁלָחן ֲאִפלּוּ ל ֹא י ֹאְכלוּ ִמֶמּנּוּ‬,‫ ֵמֵגן ֲﬠֵליֶהם‬63"‫ וּ"ְב ִרית ֶמַלח‬,‫ַהָשָּׂטן ְמַקְטֵרג ֲﬠֵליֶהם‬ 64,‫קח‬.‫ִפּי ַהַקָּבָּלהקו ֵישׁ ִלְטֹבּל ְפּרוַּסת ַהְבִּציָﬠה ַבֶּמַּלחקז ג' ְפָּﬠִמים‬ ‫ ֶשֲׁהֵרי ֵבּית‬,‫ְוֵכיָון ֶשַׁהֻשְּׁלָחן דּוֶֹמה ְלִמְזֵבַּח – טוֹב ִלָזֵּהר ֶשׁלּ ֹא ַלֲהֹרג ָﬠָליו ִכָּנּהקט )ֲאָבל ִלְזֹרק ָﬠָליו ִכָּנּה ֵאין ָלֹחשׁ‬ ‫ ְכּמוֹ ֶשׁ] ִנּ[ְתָבֵּאר‬,‫קי ְוַאף ַﬠל ִפּי ֵכן ָיכוֹל ִלְזֹרק בּוֹ ִכָּנּה ֶשׁלּ ֹא ִבְּשַׁﬠת ַהְתִּפָלּה‬,‫ַהְכֶּנֶסת ֶשְׁקֻּדָשּׁתוֹ ֲחמוָּרה ֶשָׁאסוּר ֶלֱאֹכל בּוֹ‬ ‫קיא‬:(‫ְבִּסיָמן צ"ז‬ 9 After reciting the blessing HaMotzi, one should immediately partake [of the bread].65 He should not speak between the blessing and eating. If one does speak, he must recite the blessing again, unless his words concern the matter over which he recited the blessing, e.g., “bring salt” or “bring relish.” Even though our bread does not require salt,66 nevertheless, since the person desires to eat [his bread] dipped in salt, these words are considered as concerning the meal. This is also true if he says, “Give so-and-so to eat.” Even if one says, “Give food to the animal,” it is considered as necessary for the meal; it is not an interruption. [The rationale is] that it is forbidden to eat before one feeds his animal, as implied by [the order of] the verse:67 “I will provide grass in your fields for your cattle,” and only afterwards, “and you shall eat and be satisfied.” When it comes to drinking, by contrast, a person is given precedence [over his animals], as indicated by Rivkah’s statement:68 “Drink, and I will also draw [water] for your camels.”69 Similarly, there is an authority who allows a person to partake of a [light] snack that does not satiate [him] before giving food to his animal. Nevertheless, since the statement, [“Give food to the animals,”] is necessary for the meal, even though it is not necessary for eating the piece of bread over which the blessing HaMotzi was recited,70 it is not considered an interruption, after the fact. As an initial preference, however, it is forbidden to speak at this time, even concerning something necessary for the piece of bread over which the blessing HaMotzi was recited. [This prohibition also applies] while one is chewing the bread, until he swallows it. If, while chewing, one speaks about a matter that does not concern the necessities of the meal, it is possible that he is required to recite the blessing HaMotzi again. For the blessing was ordained solely [in appreciation of food that is] swallowed, not merely chewed. For one who chews [food] but does not swallow it is not required to recite a blessing, as stated in sec. 210.71 [After reciting the blessing,] one must also be careful not to walk from one place to another until he swallows [the bread], for walking from one place to another is considered an interruption, unless it is necessary to do so for the sake of eating. In such an instance, if it is impossible to do otherwise, this is permissible even as an initial preference; for example, one could not recite a blessing in the place where he was intending to eat, because that place was not clean.72 Since it is impossible for him to eat in another manner,73 [moving] is considered as acting after the fact. [The above leniency is granted,] provided both places are in one building, as stated in sec. 178[:1].74 ‫קיב ֶאָלּא ִאם ֵכּן ָה ְיָתה‬, ‫ ְוִאם ָשׂח – ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬.‫ ְול ֹא ָיִשׂיַח ֵבּין ְבָּרָכה ַלֲאִכיָלה‬65,‫ט ְוַאַחר ַהְבָּרָכה י ֹאַכל ִמָיּד‬

12/14/2020, 11:50 AM

Shulchan Aruch: Chapter 167 - Place and Time of Breaking Bread; Who...

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https://www.chabad.org/library/article_cdo/aid/3330568/jewish/Shulcha...

‫קיג ַוֲאִפלּוּ ַפּת ֶשָׁלּנוּ ֶשֵׁאין‬.‫ ָהִביאוּ ֶמַלח אוֹ ִלְפָתּן‬:‫ ְכּגוֹן ֶשָׁאַמר‬56,‫ַהִשּׂיָחה ִבְּדָב ִרים ֶשֵׁהם ֵמִﬠ ְנ ְיֵני ַהָדָּבר ֶשְׁמָּבֵר ָﬠָליו‬ ‫קטו ְוֵכן ִאם‬.‫ ֵכּיָון ֶשׁהוּא ָחֵפץ ֶלֱאֹכל ַﬠל ְיֵדי ִטבּוּל ְבֶּמַלח – ֲהֵרי ֶזה ֵמִﬠְנ ְיֵני ַהְסּעוָּדה‬,‫ ִמָכּל ָמקוֹם‬66,‫קיד‬,‫ָצ ִרי ֶמַלח‬ ‫קטז‬.‫ ְתּנוּ ִלְפלוֹ ִני ֶלֱאֹכל‬:‫ָאַמר‬ ‫ ְלִפי ֶשָׁאסוּר ֶלֱאֹכל ֹקֶדם ֶשׁ ִיֵּתּן‬,‫ ְתּנוּ ַמֲאָכל ַלְבֵּהָמהקיז – ֹצֶר ַהְסּעוָּדה הוּא ְוֵאינוֹ ָחשׁוּב ֶהְפֵסק‬:‫ַוֲאִפלּוּ ִאם ָאַמר‬ ‫קיט ֲאָבל ִלְשׁתּוֹת – ָאָדם‬."‫ " ְוָאַכְלָתּ ְוָשָׂבְﬠָתּ‬: ‫ ְוַאַחר ָכּ‬," ‫ " ְוָנַתִתּי ֵﬠֶשׂב ְבָּשְׂד ִלְבֶהְמֶתּ‬67,‫ ֶשֶׁנֱּאַמרקיח‬56,‫ִלְבֶהְמתּוֹ‬ ‫ ְוֵכן ֲאִכיַלת ֲﬠַראי ְוֵאין ָבּהּ ְכֵּדי‬69."‫ "ְשֵׁתה ְוַגם ְגַּמֶלּי ַאְשֶׁקה‬68,‫קכא‬:‫קכ ְכּמוֹ ֶשָׁמִּצינוּ ְבּ ִרְבָקה ֶשָׁאְמָרה‬,‫קוֵֹדם‬ ‫ ֵכּיָון ֶשׁהוּא ֹצֶר ַהְסּעוָּדה ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ֹצֶר‬,‫ ְוַאף ַﬠל ִפּי ֵכן‬.‫ְשִׂביָﬠה – ֵישׁ ִמי ֶשַׁמִּתּירקכב ֹקֶדם ֶשׁ ִיֵּתּן ִלְבֶהְמתּוֹ‬ ‫ – ֵאינוֹ ָחשׁוּב ֶהְפֵסקקכג ְבּ ִדיֲﬠַבד‬70‫ֲאִכיַלת ְפּרוָּסה ֶשׁל ְבָּרָכה‬. ‫קכה ְוִאם ָשׂח ְבּעוֹדוֹ‬.‫ ַﬠד ֶשׁ ִיְּבַלע‬,‫קכד ַוֲאִפלּוּ ְבּעוֹדוֹ לוֵֹﬠס‬,‫ֲאָבל ְלַכְתִּחָלּה ָאסוּר ְלָהִשׂיַח ֲאִפלּוּ ְלֹצֶר ְפּרוָּסה ֶשׁל ְבָּרָכה‬ ‫קכו ֶשֲׁהֵרי ַהְבָּרָכה ֵאיָנהּ ֶאָלּא ַﬠל ַהְבִּליָﬠה‬, ‫לוֵֹﬠס ְבָּדָבר ֶשֵׁאינוֹ ֵמִﬠ ְנַין ָצ ְרֵכי ַהְסּעוָּדה – ֶאְפָשׁר ֶשָׁצּ ִרי ַלֲח ֹזר וְּלָבֵר‬ 71,‫קכז‬.‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ִסיָמן ר"י‬, ‫ ֶשַׁהלּוֵֹﬠס ְוֵאינוֹ בּוֵֹלַﬠ – ֵאין ָצ ִרי ְלָבֵר‬,‫ְול ֹא ַﬠל ַהְלִּﬠיָסה‬ ‫קכח ֶאָלּא ִאם ֵכּן‬.‫ ִכּי ֲהִליָכה ִמָמּקוֹם ְלָמקוֹם ֲחשׁוָּבה ֶהְפֵסק‬,‫ְוָצ ִרי ִלָזֵּהר ַגּם ֵכּן ֶשׁלּ ֹא ֵליֵל ִמָמּקוֹם ְלָמקוֹם ַﬠד ֶשׁ ִיְּבַלע‬ ‫ ְלִפי‬,‫ ְכּגוֹן ֶשִׁאי ֶאְפָשׁר לוֹ ְלָבֵר ִבְּמקוֹם ֲאִכיָלתוֹ‬,‫ ֶשָׁאז ֻמָתּר ְלַכְתִּחָלּה ִאם ִאי ֶאְפָשׁר ְבִּﬠ ְנָין ַאֵחר‬,‫ִהיא ְלֹצֶר ָהֲאִכיָלה‬ ‫ ְוהוּא ֶשׁב' ַהְמּקוֹמוֹת ֵהם ְבַּב ִית‬.‫ – ֲהֵרי ֶזה ְכִּדיֲﬠַבד‬73‫ ֶשֵׁכּיָון ֶשִׁאי ֶאְפָשׁר לוֹ ֶלֱאֹכל ְבִּﬠ ְנָין ַאֵחר‬72,‫קכט‬,‫ֶשֵׁאינוֹ ָנִקי‬ 74,‫קל‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן קע"ח‬,‫ֶאָחד‬ 10 Even after the person who recited the blessing partook [of bread], if one of the people at the table [who intended to fulfill his obligation by listening to that person’s blessing] spoke about a matter that did not concern the meal, the speaker must recite the blessing again himself. For his listening to the blessing from the person who recites it is not of greater [halachic]power than that person’s recitation of the blessing itself. [Just as one who] speaks between the recitation of the blessing and eating would have to recite the blessing again, because he made an interruption between the two activities, so too, one who interrupted between listening [to the blessing] and eating [must recite the blessing again], for listening is equivalent to reciting the blessing.75 Similarly, if many people perform a mitzvah and one person recites the blessing on behalf of them all, if one of the listeners made an interruption between listening to the blessing and performing the mitzvah, he must recite the blessing again himself [before performing the mitzvah. The fact that] the person who recited the blessing performed the mitzvah directly after his blessing is of no consequence with regard to the person who made the interruption. Nevertheless, when one of the people partaking of the meal was washing his hands when the person breaking bread recited the blessing, he fulfills his obligation if he listened to the blessing HaMotzi [with the intent of fulfilling his obligation] and then recited the blessing Al netilas yadayim. He need not recite the blessing HaMotzi again, for the blessing Al netilas yadayim is not considered an interruption between the blessing HaMotzi and eating, because it is necessary for the meal.76 ‫ ִאם ָשׂח‬,‫ ִאם ָשׂח ֶאָחד ֵמַהְמֻסִבּין ֹקֶדם ֶשׁ ִיְּטֹעם – ָצ ִרי ַהֵמִּשׂיַח ַלֲח ֹזר וְּלָבֵר ְלַﬠְצמוֹ‬, ‫י ַוֲאִפלּוּ ַאַחר ֶשָׁטַּﬠם ַהְמָבֵר‬ ‫ ְגּדוָֹלה ֵמַהְמָבֵר ַﬠְצמוֹ ְוָהָיה‬19 ‫ ִכּי ל ֹא ְתֵּהא ְשִׁמיָﬠתוֹ ַהְבָּרָכה ֵמַהְמָבֵר‬19,‫קלא‬,‫ְבָּדָבר ֶשֵׁאינוֹ ֵמִﬠ ְנַין ָצ ְרֵכי ְסעוָּדה‬ ‫ ְוַאף ֶזה ִהְפִסיק ֵבּין ְשִׁמיָﬠה‬,‫ ֶשָׁהָיה ָצ ִרי ַלֲח ֹזר וְּלָבֵר ִמשּׁוּם ֶשִׁהְפִסיק ֵבּין ְבָּרָכה ַלֲאִכיָלה‬,‫ֵמִשׂיַח ֵבּין ְבָּרָכה ַלֲאִכיָלה‬ 75,‫קלב‬. ‫ ֶשַׁהשּׁוֵֹמַﬠ ִכְּמָבֵר‬,‫ַלֲאִכיָלה‬ ‫ ַאף‬,‫קלג ִאם ִהְפִסיק ֶאָחד ֵמֶהם ֵבּין ְשִׁמיַﬠת ַהְבָּרָכה ַלֲﬠִשַׂיּת ַהִמְּצָוה‬,‫ְוֵכן ַרִבּים ֶשׁעוִֹשׂים ִמְצָוה ַאַחת ְוֶאָחד ְמָבֵר ְלֻכָלּם‬ ‫ ְוָצ ִרי הוּא ַלֲח ֹזר וְּלָבֵר‬,‫ַﬠל ִפּי ֶשַׁהְמָבֵר ְכָּבר ָﬠָשׂה ַהִמְּצָוה ֵתֶּכף ְלִב ְרָכתוֹ – ֵאין ֶזה מוִֹﬠיל ָלֶזה ֶשִׁהְפִסיק ֵבּי ְנַת ִים‬

12/14/2020, 11:50 AM

Shulchan Aruch: Chapter 167 - Place and Time of Breaking Bread; Who...

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https://www.chabad.org/library/article_cdo/aid/3330568/jewish/Shulcha...

‫קלד‬.‫ְלַﬠְצמוֹ‬ ‫ ִאם ְבָּשָׁﬠה ֶשַׁהבּוֵֹצַﬠ ָהָיה ְמָבֵר "ַהמּוִֹציא" ָהָיה ֶאָחד ֵמַהְמֻסִבּין נוֵֹטל ָיָדיו ְוִכֵוּן ְלִב ְרַכּת "ַהמּוִֹציא" ְוַאַחר‬,‫וִּמָכּל ָמקוֹם‬ ‫ ֶשִׁבּ ְרַכּת‬,"‫ ְוֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר ִבּ ְרַכּת "ַהמּוִֹציא‬,‫ָכּ ִנֵגּב ָיָדיו וֵּבַר "ַﬠל ְנִטיַלת ָיָד ִים" – יוֵֹצא ְבִּב ְרַכּת ַהבּוֵֹצַﬠ‬ 76,‫קלה‬:‫ ְלִפי ֶשׁהוּא ֹצֶר ַהְסּעוָּדה‬,‫"ַﬠל ְנִטיַלת ָיָד ִים" ֵאיָנהּ ֲחשׁוָּבה ֶהְפֵסק ֵבּין "ַהמּוִֹציא" ַלֲאִכיָלה‬ 11 [The following laws apply when a person] forgot and ate without reciting the blessing HaMotzi:If he remembers in the midst of the meal, he should recite the blessing [HaMotzi] on [the bread] he will eat from this time onward. If he did not remember until after he concluded his meal, he should not recite a blessing on what he ate previously.77 For the blessings recited over deriving satisfaction (Birchos HaNehenin) resemble the blessings recited for the performance of mitzvos (Birchos HaMitzvos), which should be recited only before the performance of the mitzvah and not afterwards, unless it is a mitzvah for which the blessing may not be recited before its performance, as explained in sec. 158[:16].78 There is an authority who makes a distinction between Birchos HaNehenin and Birchos HaMitzvos, stating that one may recite a blessing [for Birchos HaNehenin, such as for food] after [eating] if he did not recite a blessing beforehand. Although fundamentally, the halachah follows the first opinion, it is proper to give weight to the second opinion with regard to Birchos HaNehenin, for it is possible to eat a little more and recite a blessing beforehand, thereby satisfying both views. ‫ ְוִאם ל ֹא ִנְזַכּר ַﬠד ֶשָׁגַּמר‬.‫ ִאם ִנְזַכּר ְבּתוֹ ַהְסּעוָּדה – ְמָבֵר ַﬠל ַמה ֶשּׁיּ ֹאַכל ֵמַﬠָתּה‬,"‫יא ָשַׁכח ְוָאַכל ְול ֹא ֵבַּר "ַהמּוִֹציא‬ ‫ ֶשֵׁאין ְמָב ְרִכים ֶאָלּא עוֵֹבר‬,‫ ֶשִׁבּ ְרַכּת ַהֶנֱּה ִנין דּוָֹמה ְלִב ְרַכּת ַהִמְּצוֹת‬77,‫קלו‬,‫ְסעוָּדתוֹ – ֵאין ְמָבֵר ַﬠל ַמה ֶשָּׁאַכל‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬,‫קלז ֶאָלּא ִאם ֵכּן ִהיא ִמְצָוה ֶשִׁאי ֶאְפָשׁר ְלָבֵר ָﬠֶליָה עוֵֹבר ַלֲﬠִשָׂיָּתן‬, ‫ַלֲﬠִשָׂיָּתן ְול ֹא ַאַחר ָכּ‬ 78,‫קלח‬.‫קנ"ח‬ ‫ ְוַאף ַﬠל ִפּי‬.‫ ֶשָׁיּכוֹל ְלָבֵר ַאַחר ָכּ ִאם ל ֹא ֵבַּר ִלְפֵניֶהם‬,‫ְוֵישׁ ִמי ֶשִׁחֵלּקקלט ֵבּין ִבּ ְרַכּת ַהֶנֱּהִנין ְלֵבין ִבּ ְרַכּת ַהִמְּצוֹת‬ ‫ ְויוֵֹצא‬,‫ ֶשֶׁאְפָשׁר לוֹ ֶלֱאֹכל עוֹד ְמַﬠט ִויָבֵר ַבְּתִּחָלּה‬,‫קמ טוֹב ָלֹחשׁ ִלְדָבָריו ְבִּב ְרַכּת ַהֶנֱּה ִנין‬,‫ֶשָׁהִﬠָקּר ַכְּסָּבָרא ָה ִראשׁוָֹנה‬ ‫קמא‬:‫ְלִדְבֵרי ַהֹכּל‬ 12 If a person is unsure whether he recited the blessing HaMotzi or not, he should not recite the blessing again. [The rationale is that] the blessing HaMotzi is of Rabbinic origin and whenever there is a doubt regarding a Rabbinic ordinance, the lenient approach should be followed. Should he want to be stringent with himself],79 his only alternative is to cease eating. He may not recite the blessing [and eat some more bread], so as not to raise the possibility of reciting a blessing in vain.80 ‫קמב ִכּי ִבּ ְרַכּת "ַהמּוִֹציא" ִמִדְּבֵרי‬, ‫יב ִאם הוּא ְמֻסָפּק ִאם ֵבַּר ִבּ ְרַכּת "ַהמּוִֹציא" ִאם ָלאו – ֵאינוֹ חוֵֹזר וְּמָבֵר‬ , ‫ ֲאָבל ל ֹא ְלָבֵר‬79,‫קמד‬,‫ ְוֵאינוֹ ַרַשּׁאי ְלַהְחִמיר ַﬠל ַﬠְצמוֹ ֶאָלּא ֶשׁלּ ֹא ֶלֱאֹכל‬.‫סוְֹפ ִריםקמג וְּסֵפק ִדְּבֵרי סוְֹפ ִרים ְלָהֵקל‬ 80,‫קמה‬:‫ֶשׁלּ ֹא ִלָכֵּנס ִלְסֵפק ְבָּרָכה ְלַבָטָּלה‬ 13 If instead of reciting the blessing HaMotzi [before the meal], a person recited the blessing Shehakol nih’yah bidvaro (“…that everything was created by His word”)81 or B’rich Rachmana Malka (d’alma)82 Marei d’hai pita (“Blessed is the Merciful One, King of the world, Master of this bread”),83 he fulfills his obligation.84 [This ruling applies] even if he did not mention bread at all in the blessing, but merely said …Marei d’hai (“…Master of this”) while the bread was still placed before him. He is not considered as having deviated from the wording ordained by our Sages,85 because he recited a blessing over the bread that he ate and mentioned G-d’s name and His Sovereignty in his blessing. For Rachmana is the name of G-d used in

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Babylon, (although the Targum [to the Tanach]86 uses that term as meaning “the Merciful One”). ‫ אוֹ ֶשָׁאַמר "ְבּ ִרי ַרֲחָמָנא ַמְלָכּאקמז‬81,‫קמו‬,"‫יג ִאם ִבְּמקוֹם ִבּ ְרַכּת "ַהמּוִֹציא" ֵבַּר "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬ ‫קמט ְוָה ְיָתה ַהַפּת‬,"‫ ֶשָׁאַמר "ָמֵריהּ ְדַּהאי‬,‫ ַוֲאִפלּוּ ל ֹא ִהְזִכּיר ֵשׁם ַהַפּת ְכָּלל‬83,"‫( ָמֵריהּ ְדַּהאי ִפָּתּא‬82,‫)ְדָּﬠְלָמאקמח‬ ‫ ֵכּיָון ֶשֵׁבַּר ַﬠל ַהַפּת ֶשׁאוֵֹכל ְוִהְזִכּיר ֵשׁם‬85,‫קנ‬,"‫ ְוֵאינוֹ ִנְקָרא "ְמַשֶׁנּה ִמַמְּטֵבַּﬠ ֶשָׁטְּבעוּ ֲחָכִמים‬84,‫ֻמַנַּחת ְלָפָניו – ָיָצא‬ ‫קנג‬:("‫ הוּא ִכּנּוּי ֶשׁל "ַרחוּם‬86,‫ ִכּי "ַרֲחָמָנא" הוּא ֵשׁם הקנא ְבָּבֶבל )ַאף ַﬠל ִפּי ֶשַׁבַּתּ ְרגּוּםקנב‬,‫וַּמְלכוּת ְבִּב ְרָכתוֹ‬ 14 When many people come together to share a meal, one person should recite the blessing HaMotzi on behalf of all of them.87 The others should focus their attention, listen and respond Amen. The one reciting the blessing should also focus his intent on the Amen that they will respond.88 Even if there are only two people — in which instance, they would recite the Grace after Meals individually89 — one of them should recite the blessing HaMotzi [and the other should fulfill his obligation by listening. The reason for the distinction between HaMotzi and Grace:] At the end of the meal, [the participants] are parting ways. Therefore, they cannot be joined together in one blessing except through a zimun which involves and [joins together] three individuals. At the beginning of the meal, by contrast, they are coming together and focusing their intent on eating as one unit.90 "‫ ְוַהְמָבֵר ְיַכֵוּן ָל"ָאֵמן‬,"‫ ְוַהְשָּׁאר ְיַכ ְוּנוּ ִלָבּם ִלְשֹׁמַﬠ ְוַיֲﬠנוּ "ָאֵמן‬87,‫קנד‬,‫יד ַרִבּים ֶשׁ ִנְּתַוֲﬠדוּ ֶלֱאֹכל – ֶאָחד ְמָבֵר ְלֻכָלּם‬ ‫ – ֶאָחד ֵמֶהם ְמָבֵר‬89,‫ ֶשְׁבִּב ְרַכּת ַהָמּזוֹן ָכּל ֶאָחד ְמָבֵר ְלַﬠְצמוֹקנו‬,‫ ַוֲאִפלּוּ ֵהם ְשַׁנ ִים ְלַבד‬88,‫קנה‬.‫ֶשׁאוְֹמ ִרים‬ ,‫ ְלִפיָכ ֵאיָנן ִמְצָט ְרִפין ִלְבָרָכה ַאַחת ֶאָלּא ְבִּזמּוּן ְשׁ ָשׁה‬,‫קנז ְלִפי ֶשְׁבּסוֹף ַהְסּעוָּדה ֵהם ִמְתָפּ ְרִדים ֶזה ִמֶזּה‬,"‫"ַהמּוִֹציא‬ 90,‫קנח‬:‫ַמה ֶשֵּׁאין ֵכּן ִבְּתִחַלּת ַהְסּעוָּדה ֶשֵׁהם ִמְתַחְבּ ִרים ְוקוְֹבִﬠים ַﬠְצָמן ֶלֱאֹכל ַיַחד‬ 15 When does the above apply? When they [all] reclined on couches; this indicated that they established a common setting.91 For this was the custom [in the Talmudicera], when people would come together to eat as a single group, each of them would recline on his own couch. If they were guests at someone’s house,92 they would not establish a common setting unless they would recline.93 For it was the practice to place the food on small tables that were situated before each individual. The people would not know whether they would be establishing a common setting until they all reclined together. If, however, they would sit on couches together without reclining, it was not indicative that they were establishing a common setting and every person would recite a blessing individually. When, by contrast, the head of a household [ate] together with the members of his household, even if they sat together without reclining, they were considered as having established a common setting, since all members of a person’s household are drawn after him. One individual would recite the blessing for all of them. Even when members of a group who were not members of the same household said: “Let us eat here” or “[Let us eat] in this-and-this place,” since they designated a [specific] place where they would eat, they are considered to have established a common setting, even though they did not recline. [Our Sages’] statement that reclining is required applies only when the group sat down unexpectedly, without first saying that they intended to eat together in this place. In the present era, when we are not accustomed [to eat] while reclining, our sitting at one table94 or without a table, around one tablecloth95 is considered as establishing a common setting. [This holds true] even for a group [that does not 12/14/2020, 11:50 AM

Shulchan Aruch: Chapter 167 - Place and Time of Breaking Bread; Who...

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come from one household, for in our time, sitting down together is the same] as reclining together was in the [Talmudic] era. If, however, the people do not sit at one table or around one tablecloth, they are not considered as having established a common setting, even though a place was prepared for [all the individuals. This ruling applies] even to the head of a household and his household. A waiter fulfills his obligation by listening to the blessing recited by the one who breaks bread. Even though he does not have a fixed place to sit, but rather stands and serves, eating without a fixed place [he, too, is considered as sharing in the meal]. Although he continuously comes and goes in the middle of his eating, [he fulfills his obligation by listening to the blessing,] for this is his ordinary routine. He participates in a meal in this manner — standing, serving, and eating.96 ‫ ֶשֵׁכּן ָהָיה ִמ ְנָהָגם ְכֶּשִׁמְּתַחְבּ ִרים ֶלֱאֹכל ַבֲּחבוָּרה‬91,‫טו ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשֵׁהֵסבוּ ַﬠל ַהִמּטּוֹתקנט ֶשׁהוּא ֶדֶּר ֶקַבע‬ ‫ ְול ֹא ָהָיה קוֵֹבַﬠ ְסעוָּדה ְבּל ֹא ֲהִסָבּהקס ִאם ֵהם אוֹ ְרִחים ַהסּוֲֹﬠִדים ֵאֶצל ַבַּﬠל‬,‫ַאַחת ָהָיה ָכּל ֶאָחד ֵמֵסב ַﬠל ִמָטּתוֹ‬ ‫ ְוֵאיָנם‬,‫ ֶשֶׁדֶּר ָלֵתת ְלָכל ֶאָחד ְוֶאָחד ִבְּפֵני ַﬠְצמוֹ ַﬠל ַהֻשְּׁלָחנוֹת ַהְקַּט ִנּים ֲאֶשׁר ִלְפֵני ָכּל ֶאָחד ְוֶאָחד‬92,‫קסא‬,‫ַהַבּ ִית‬ ‫קסב ְוָכל‬,‫ ֲאָבל ִאם יוְֹשִׁבין ְבּל ֹא ֲהִסָבּה ַﬠל ַהִמּטּוֹת – ֲﬠַד ִין ֵאיָנן ְקבוִּﬠים ַיַחד‬93.‫יוְֹדִﬠים ְקִביעוָּתם ַﬠד ֶשֵׁהֵסבוּ ַיַחד‬ ‫ֶאָחד ְמָבֵר ְלַﬠְצמוֹ‬. ‫קסג ְלִפי ֶשָׁכּל ְבֵּני ַהַבּ ִית‬,‫ ַאף ַﬠל ִפּי ֶשָׁיְּשׁבוּ ְבּל ֹא ֲהִסָבּה – ֲהֵרי ֵהם ְקבוִּﬠים ְבַּיַחד‬,‫ֲאָבל ַבַּﬠל ַהַבִּית ִﬠם ְבֵּני ֵבּיתוֹ‬ ‫קסד ְוֶאָחד ְמָבֵר ְלֻכָלּם‬,‫ ִנְגָר ִרים ַאַחר ַבַּﬠל ַהַבּ ִית‬. ‫קסה ֵכּיָון ֶשֵׁהִכינוּ ָמקוֹם‬,‫ נ ֹאַכל ָכּאן אוֹ ְבָּמקוֹם ְפּלוֹ ִני‬:‫ ִאם ָאְמרוּ‬,‫ַוֲאִפלּוּ ְבֵּני ֲחבוָּרה ֶשֵׁאיָנם ַבַּﬠל ַהַבּ ִית ִﬠם ְבֵּני ֵבּיתוֹ‬ ‫ ְול ֹא ָאְמרוּ ֶשְׁצּ ִריִכין ֲהִסָבּה ֶאָלּא ְכֶּשָׁיְּשׁבוּ ִפְּתאוֹם ְבִּלי שׁוּם ֲאִמיָרה‬,‫ַלֲאִכיָלָתם – ֲהֵרי ִנְקְבּעוּ ַיַחד ֲאִפלּוּ ל ֹא ֵהֵסבוּ‬ ‫קסו‬.‫ְתִּחָלּה ֶלֱאֹכל ַיַחד ְבָּמקוֹם ֶזה‬ ‫ – ֲחשׁוָּבה‬95,‫ אוֹ ְבּל ֹא ֻשְׁלָחן ְבַּמָפּה ַאַחתקסח‬94,‫קסז‬,‫ ֲהֵרי ְיִשׁיָבֵתנוּ ְבֻּשְׁלָחן ֶאָחד‬,‫ְוַﬠְכָשׁו ֶשֵׁאין ָאנוּ ְרִגיִלין ַבֲּהִסָבּה‬ ‫קסט ֲאָבל ִאם ֵאיָנם יוְֹשִׁבין ַﬠל ֻשְׁלָחן ֶאָחד אוֹ ַמָפּה ַאַחת – ֵאיָנן‬.‫ ְכּמוֹ ֲהִסָבּה ִבּיֵמיֶהם‬,‫ְקִביעוּת ֲאִפלּוּ ִלְבֵני ֲחבוָּרה‬ ‫קע‬.‫ ַוֲאִפלּוּ ַבַּﬠל ַהַבּ ִית ִﬠם ְבֵּני ֵבּיתוֹ‬,‫ ֲאִפלּוּ ֵהִכינוּ ָמקוֹם ַלֲאִכיָלָתם‬,‫ְקבוִּﬠים ַיַחד‬ ‫ ֶשׁהוֵֹל וָּבא ָתִּמיד‬,‫ ֶאָלּא עוֵֹמד וְּמַשֵׁמּשׁ ְואוֵֹכל ְבּל ֹא ֶקַבע‬,‫ְוַהַשָּׁמּשׁ ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ָקבוַּﬠ ִבּיִשׁיָבה ֵאֶצל ַהֻשְּׁלָחן‬ 96,‫קעב‬:‫ ַלֲﬠמוֹד ְלָשֵׁרת ְוֶלֱאֹכל‬,‫ ְוזוֹ ִהיא ְקִביעוּתוֹ‬, ‫קעא ְלִפי ֶשַׁדּ ְרכּוֹ ְבָּכ‬,‫ְבֶּאְמַצע ֲאִכיָלתוֹ – יוֵֹצא ְבִּב ְרַכּת ַהבּוֵֹצַﬠ‬ 16 When does the statement that [for a group to be considered as sharing a meal], they must eat at one table or around one tablecloth, apply? [When they eat] in a building. In a field, by contrast, it is sufficient to designate a place [for the meal], saying: “Let us eat here” or “[let us eat] in such-and-such a place.” Even if each of them was riding on his own animal and ate from his own loaf of bread, since they [paused their journey and] stopped in one place, they are considered to have established a common setting, even when they did not descend from their animals. If, however, they were proceeding [on their way], eating [as they went], they are not considered to have established a common setting, even though they said: “Let us eat together.” [This ruling applies] even if they were walking [together] on foot and eating from one loaf of bread. If, however, they were traveling together in a single boat and said: “Let us eat,” this statement causes it to be considered as if they have established a common setting, even if each of them ate from his own loaf of bread and even if they were not eating around a single tablecloth. If they were riding in a wagon, it is unclear whether this is considered comparable to riding on an animal, for a wagon is also progressing, in contrast to a ship which is not considered as progressing [on its own]. It is only the water below that is moving; it is at rest on that water.97 Alternatively, [it could be argued] that since

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they are sitting in one wagon, they are considered as joined together [even if they do not explicitly say: “Let us eat”]. In contrast, when they are riding, even though they are sitting, each one of them is riding independently. If people were eating in a field while scattered and separate, even if they were all eating from the same loaf of bread at the same time, since they did not fix a particular place to sit down and eat together, but instead, ate in scattered places, they are not joined into a single group. ‫ נ ֹאַכל‬:‫ ֶשׁיּ ֹאְמרוּ‬,‫ ֲאָבל ַבָּשֶּׂדה ַדּי ַבֲּהָכַנת ָמקוֹם‬,‫טז ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים ֶשָׁצּ ִרי ֻשְׁלָחן ֶאָחד אוֹ ַמָפּה ַאַחתקעג? ַבַּבּ ִית‬ – ‫ ֵכּיָון ֶשָׁﬠְמדוּ ְבָּמקוֹם ֶאָחד‬,‫ ַוֲאִפלּוּ ָהָיה ָכּל ֶאָחד רוֵֹכב ַﬠל ְבֶּהְמתּוֹ ְואוֵֹכל ִמִכָּכּרוֹ‬93,‫קעד‬.‫ָכּאן אוֹ ְבָּמקוֹם ְפּלוֹ ִני‬ ‫קעה‬.‫ִנְקְבּעוּ ַיַחד ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָי ְרדוּ ֵמַהְבֵּהמוֹת‬ ‫קעו ַוֲאִפלּוּ ְמַהְלִּכין ְבַּר ְגֵליֶהם ְואוְֹכִלים‬,‫ נ ֹאַכל ַיַחד‬:‫ ַאף ַﬠל ִפּי ֶשָׁאְמרוּ‬,‫ֲאָבל ִאם ָהיוּ הוְֹלִכין ְואוְֹכִלים – ל ֹא ִנְקְבּעוּ‬ ‫ ַוֲאִפלּוּ‬,‫ ֲאִפלּוּ ָכּל ֶאָחד אוֵֹכל ִמִכָּכּרוֹ‬,‫ נ ֹאַכל – ִנְקְבּעוּ ַבֲּאִמיָרה זוֹ‬:‫ ֲאָבל ִאם הוְֹלִכים ִבְּסִפיָנה ַאַחת ְוָאְמרוּ‬.‫ִמִכָּכּר ֶאָחד‬ ‫ֶשׁלּ ֹא ַﬠל ַמָפּה ַאַחת‬. ‫ ַמה ֶשֵּׁאין ֵכּן‬,‫ ֶשָׁהֲﬠָגָלה ַגּם ֵכּן ְמַהֶלֶּכת‬,‫ֲאָבל ִאם יוְֹשִׁבים ַבֲּﬠָגָלה – ֵישׁ ְלִהְסַתֵּפּקקעז ִאם ִדּיָנם ְכּרוְֹכִבים ַﬠל ַגֵּבּי ְבֵּהָמה‬ ‫ אוֹ‬97,‫קעח‬.‫ ֶאָלּא ַהַמּ ִים הוְֹלִכים ַתְּחֶתּיָה ְוִהיא ָנָחה ְלעוָֹלם ַﬠל אוָֹתם ַהַמּ ִים‬,‫ִבְּסִפיָנה ֶשִׁהיא ֵאיָנהּ ֲחשׁוָּבה ְמַהֶלֶּכת‬ ‫ ֶשַׁאף ֶשֵׁהם יוְֹשִׁבים – ֲהֵרי ָכּל ֶאָחד הוּא‬,‫ ַמה ֶשֵּׁאין ֵכּן ְבּרוְֹכִבים‬,‫ ֵכּיָון ֶשֵׁהם יוְֹשִׁבים ַבֲּﬠָגָלה ַאַחת – ִמְצָט ְרִפין‬:‫ֶאְפָשׁר‬ ‫רוֵֹכב ִבְּפֵני ַﬠְצמוֹ‬. ‫ ֵכּיָון ֶשׁלּ ֹא ָקְבעוּ ָמקוֹם‬,‫ ַאף ַﬠל ִפּי ֶשׁאוְֹכִלין ֻכָּלּם ְבָּשָׁﬠה ַאַחת וִּמִכָּכּר ֶאָחד‬,‫ְוִאם ָהיוּ אוְֹכִלים ַבָּשֶּׂדה ְמֻפָזּ ִרים וְּמֹפָרִדים‬ ‫קעט‬:‫ְואוְֹכִלין ְמֻפָזּ ִרין – ֵאין ִמְצָט ְרִפין‬ 17 Whenever people are not joined together because they did not establish a common setting and each one of them is [required to] recite the blessing [HaMotzi] individually, if one person recited the blessing on behalf of all of them — although he intended to fulfill the obligation incumbent on them and they intended to fulfill their obligation [with his blessing] — they do not fulfill their obligation. [The rationale is that] the blessings recited over receiving benefit (Birchos HaNehenin) do not resemble the blessings recited over the mitzvos (Birchos HaMitzvos).98 In the latter instance, anyone who is obligated in the mitzvah can fulfill the other person’s obligation [for the recitation of the blessing].99 With regard to Birchos HaNehenin, by contrast, it is appropriate for the person who derived the benefit to recite the blessing. Another person cannot fulfill a person’s obligation to recite a blessing unless they established a common setting to partake of a food or beverage over which it is common practice to establish a common setting, e.g., bread or wine. [In that instance,] the common setting joins them together, causing them to be considered as a single entity, [requiring only] one blessing for all.100 [According to this view,] should they sit down [to eat together] but their sitting down is not effective [in creating a common setting where one person’s blessing can fulfill the other’s obligation as an initial preference], if one person recited a blessing on behalf of everyone, they all fulfill their obligation after the fact, as explained in sec. 193[:1]101 and sec. 213[:2].102 To cite [two] examples [of this ruling]: the recitation of the Grace after Meals when less than three [people] participate in the meal and the blessing recited after fruit. Other authorities maintain that in all situations,103 [the listeners] fulfill their obligation after the fact. Fundamentally, the halachah follows the first opinion. ‫ ַאף ַﬠל ִפּי ֶשִׁנְּתַכֵּוּן‬,‫ ִאם ֵבַּר ֶאָחד ְלֻכָלּם‬,‫יז ָכּל ָמקוֹם ֶשֵׁאין ִמְצָט ְרִפין ִמְפֵּני ֶשׁלּ ֹא ִנְקְבּעוּ ַיַחד ְוָכל ֶאָחד ְמָבֵר ְלַﬠְצמוֹ‬

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Shulchan Aruch: Chapter 167 - Place and Time of Breaking Bread; Who...

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‫ ֶשָׁכּל‬98,‫קפ ֶשִׁבּ ְרַכּת ַהֶנֱּהִנין ֵאיָנהּ דּוָֹמה ְלִב ְרַכּת ַהִמְּצוֹתקפא‬,‫ְלהוִֹציָאם ְיֵדי חוָֹבָתם ְוֵהם ִנְתַכּ ְוּנוּ ָלֵצאת – ל ֹא ָיְצאוּ‬ ‫ ְוֵאין ֶאָחד פּוֵֹטר‬, ‫ ֲאָבל ְבִּב ְרַכּת ַהֶנֱּה ִנין ִמי ֶשֶׁנֱּהָנה הוּא ָראוּי ֶשׁ ְיָּבֵר‬99,‫קפב‬,‫ַהְמֻּחָיּב ַבָּדָּבר מוִֹציא ֲחֵברוֹ ְיֵדי חוָֹבתוֹ‬ ‫ ֶשְׁקִּביעוָּתם ְמָצַרְפָתּן ִלְהיוָֹתם‬,‫ ְכּגוֹן ַפּת ְוַי ִין‬,‫ֲחֵברוֹ ְבִּב ְרָכתוֹ ֶאָלּא ִאם ֵכּן ִנְקְבּעוּ ַיַחד ַﬠל ָדָּבר ֶשֶׁדֶּר ִלְקֹבַּﬠ ָﬠָליו‬ 100,‫קפג‬.‫ֶנְחָשִׁבים ְכּגוּף ֶאָחד ִלְבָרָכה ַאַחת ְלֻכָלּם‬ ‫ ְכּגוֹן ְבִּב ְרַכּת ַהָמּזוֹן ְבָּפחוֹת‬,‫ֲאָבל ִאם ִנְקְבּעוּ ַיַחד ֶאָלּא ֶשָׁכּל ֶאָחד ָצ ִרי ְלָבֵר ְלַﬠְצמוֹ ִמְפֵּני ֶשֵׁאין ְקִביעוָּתם מוֶֹﬠֶלת‬ ‫ ְוִאם ֵבַּר ֶאָחד ְלֻכָלּם – ָיְצאוּ ְיֵדי חוָֹבָתם‬.‫קפד אוֹ ְבָּרָכה ַאֲחרוָֹנה ֶשׁל ֵפּרוֹתקפה – ָכּל ֶאָחד ְוֶאָחד ְמָבֵר ְלַﬠְצמוֹ‬,'‫ִמג‬ ‫ ָיְצאוּ ְיֵדי‬103‫ ְוֵישׁ אוְֹמ ִריםקפט ֶשְׁבָּכל ָמקוֹם‬102,‫קפח‬.‫ ורי"ג‬101,‫קפו ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן קצ"גקפז‬,‫ְבִּדיֲﬠַבד‬ ‫ ְוָהִﬠָקּר ַכְּסָּבָרא ָה ִראשׁוָֹנה‬.‫חוָֹבָתם ְבִּדיֲﬠַבד‬: 18 Whenever the establishment of a common setting is effective in joining people together so that a single blessing may be recited for all, it is a mitzvah that one person recite the blessing on behalf of all rather than each one [recite the blessing] individually, as [implied by] the verse:104 “The King’s glory is [evident] amidst a multitude of people.” Nevertheless, they have the option of establishing a common setting with the intent of not joining together [in one blessing], as will be explained in sec. 213:[6]. Accordingly, the present custom is for each person to recite the blessing individually, because people at large were not meticulous [in refraining] from chatting between hearing the blessing and partaking of the food.105 The Sages therefore ordained that each person recite the blessing individually. Since this has become the prevailing custom, it is considered as the expressed intent of the people who established a common setting together, i.e., they establish this setting with the intent that they will not join together [in the blessing. As such,] they are exempt from this [duty] to glorify [G-d].106 ‫ ִמשּׁוּם‬,‫יח ְוָכל ָמקוֹם ֶשְׁקִּביעוָּתם מוֶֹﬠֶלת ְלָצ ְרָפם ִלְבָרָכה ַאַחת – ִמְצָוה ֶשֶׁאָחד ְמָבֵר ְלֻכָלּם ְול ֹא ָכּל ֶאָחד ִבְּפֵני ַﬠְצמוֹ‬ ‫ ְכּמוֹ‬,‫ ַרָשִּׁאים ֵהם ִלְקֹבַּﬠ ַיַחד ַﬠל ַדַּﬠת ֶשׁלּ ֹא ְלִהְצָטֵרף‬,‫קצא וִּמָכּל ָמקוֹם‬." ‫ "ְבָּרב ָﬠם ַהְדַרת ֶמֶל‬104,‫קצ‬:‫ֶשֶׁנֱּאַמר‬ ‫ ִמשּׁוּם ֶשֶׁהָהמוֹן ל ֹא ָהיוּ ִנְזָה ִרים ִמְלָּהִשׂיַח ֵבּין‬,‫ ָנֲהגוּ ַﬠְכָשׁו ְלָבֵר ָכּל ֶאָחד ְלַﬠְצמוֹ‬, ‫קצב וְּלִפיָכ‬.‫ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן רי"ג‬ ‫קצד ְוֵכיָון ֶשָׁנֲּהגוּ ֵכּן – ֲהֵרי ֶזה ְכִּאלּוּ ָה ְיָתה‬.‫ ָלֵכן ִה ְנִהיגוּ ְלָבֵר ָכּל ֶאָחד ְלַﬠְצמוֹ‬105,‫קצג‬,‫ְשִׁמיַﬠת ַהְבָּרָכה ְלַהְטִּﬠיָמה‬ 106:‫ וְּפטוּ ִרין ֵמִהדּוּר ֶזה‬,‫ ֶשׁקּוְֹבִﬠים ַﬠל ַדַּﬠת ֶשׁלּ ֹא ְלִהְצָטֵרף‬,‫ַדְּﬠָתּם ְבֵּפרוּשׁ ִבְּקִביעוָּתם ַיַחד‬ 19 When there is no head of the household among the members of a company or if they are all heads of households, the one who is of most eminent wisdom should break bread, or he may authorize one whom he desires to do so.107 If two [members of a group] are of equal stature and one is a kohen, it is a mitzvah to give him precedence.108 If the kohen is unlearned and the other person, a Torah scholar, the Torah scholar is given precedence.109 It is forbidden for the Torah scholar to give precedence to the unlearned kohen in observance of the statutes and regulations of [the honor due] the priesthood,110 unless the scholar would waive [his honor] and give [the unlearned kohen] permission to recite the blessing without consideration of his priestly status, as will be explained in sec. 201[:2]. If the kohen is also a Torah scholar, but the Israelite is [a scholar] of greater stature, it is a mitzvah for him to accord precedence to the kohen, but there is no obligation to do so. If, however, [the Torah scholar] grants [the kohen] precedence, he will be granted long life.111 If the head of the household is present, he is given precedence, even over a kohen who is a Torah scholar, so that he will give everyone generous portions of bread.112 (The precedence accorded to a kohen has its source in a Scriptural commandment.113 Nevertheless, it can be assumed that the kohen is willing to 12/14/2020, 11:50 AM

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waive the honor due him [and allow the head of the household to break bread] for the above reason. Moreover, even if he does not waive his honor, he does not deserve precedence over the head of the household with regard to breaking bread. [The rationale is that] the head of the household has the option of not giving the kohen anything to eat. For the regulations of [the honor due] the priesthood do not require one to provide a kohen with food without charge. Even when the kohen is employed as a day-worker by the head of the household [— in which instance he is obligated to provide him with food —] he is not obligated to provide him with food at this particular time and place. Instead, he could do so at a later time or in a different place. [These concepts] do not apply with regard to the Grace after Meals, for [in that instance, the kohen] has already eaten and has become obligated in the recitation of Grace together with all [those who shared the meal. Hence,] he deserves precedence over all the others unless he waives [the honor].) If [the head of the household] desires to honor a person of greater stature [by allowing him to breakbread], he may. This is the accepted practice. Similarly, a bridegroom on his wedding day is granted precedence over all others to break bread,114 even though there is [a scholar] of greater stature or a kohen present. Since the meal is [served] in his honor and he has the potential of postponing it, no other person is granted precedence over him. As an expression of humility, even if the one breaking bread is the person of greatest stature, he should ask permission from all the members of the company, stating before [reciting the blessing], “With the license of my teachers and masters,” as if they are of greater stature than he and it is befitting for them to recite the blessing [HaMotzi. Similarly,] it is customary to ask permission from a kohen to [recite the zimun for] Grace. This is a proper practice, because it is a mitzvah to accord him precedence. As such, it is forbidden to recite Grace without his permission, unless one is of greater stature than him in wisdom.115 Nevertheless, it is of no avail for one to [merely] state: “With the license [of the kohen]” [before reciting the zimun], if the kohen did not actually grant him permission. ,‫יט ְבֵּני ֲחבוָּרה ֶשֵׁאין ֵבּיֵניֶהם ַבַּﬠל ַהַבִּית אוֹ ֶשֻׁכָּלּם ַבֲּﬠֵלי ָבִּתּים – ָגּדוֹל ְבָּחְכָמה ֶשָׁבֶּהם הוּא ַהבּוֵֹצ ַﬠ קצה ִמשּׁוּם ְכּבוֹדוֹ‬ ‫ ְוִאם ֹכֵּהן ַﬠם ָהָאֶרץ‬108,‫קצז‬.‫ ְוִאם ֵהם ָשׁ ִוין ְוֶאָחד ֵמֶהם ֹכֵּהן – ִמְצָוה ְלַהְקִדּימוֹ‬107,‫קצו‬.‫אוֹ נוֵֹתן ְרשׁוּת ְלִמי ֶשׁ ִיּ ְרֶצה‬ ‫ ְוָאסוּר ְלָחָכם ְלַהְקִדּים ֶאת ַﬠם ָהָאֶרץ ְלָפָניו קצט ֶדֶּר ֹחק וִּמְשַׁפּט‬109,‫קצח‬.‫ְוהוּא ַתְּלִמיד ָחָכם – הוּא קוֵֹדם לוֹ‬ ‫רא ְוִאם ַהֹכֵּהן ַגּם ֵכּן‬.‫ר ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסיָמן ר"א‬,‫ ֶאָלּא ִאם ֵכּן מוֵֹחל לוֹ ְונוֵֹתן לוֹ ְרשׁוּת ְלָבֵר ְבּל ֹא ְכֻּהָנּתוֹ‬110,‫ְכֻּהָנּה‬ ‫רב ְוִאם ַמְקִדּימוֹ – ַמֲא ִרי‬.‫ ֲאָבל ֵאינוֹ ַחָיּב ַבָּדָּבר‬,‫ַתְּלִמיד ָחָכם ֶאָלּא ֶשַׁהִיְּשָׂרֵאל ָגּדוֹל ִמֶמּנּוּ – טוֹב ְלַהְקִדּימוֹ ְלַהֹכֵּהן‬ 112,‫רו‬.‫רה ְכֵּדי ֶשׁ ִיְּבַצע ְבַּﬠִין ָיָפה‬,‫ ְוִאם ֵישׁ ֵבּיֵניֶהם ַבַּﬠל ַהַבִּית – הוּא קוֵֹדם רד ֲאִפלּוּ ְלֹכֵהן ַתְּלִמיד ָחָכם‬111,‫רג‬.‫ָיִמים‬ (‫רט ְוַאף ִאם‬.‫ ִמן ַהְסָּתם מוֵֹחל לוֹ ַהֹכֵּהן ִבְּכבוֹדוֹ רח ִבְּשִׁביל ֶזה‬,‫ ִמָכּל ָמקוֹם‬113,‫רז‬,‫ַאף ֶשְׁקִּדיַמת ַהֹכֵּהן ִהיא ִמן ַהתּוָֹרה‬ ‫ ֶשֵׁאין ֶזה‬,‫ ֶשֲׁהֵרי ְבַּיד ַהַבַּﬠל ַהַבּ ִית ֶשׁלּ ֹא ִלֵתּן לוֹ ֶלֱאֹכל ְכָּלל‬,‫ֵאינוֹ מוֵֹחל לוֹ – ֵאין לוֹ ְקִדיָמה ַבְּבִּציָﬠה ֶנֶגד ַבַּﬠל ַהַבּ ִית‬ ‫ ֶאָלּא ְלַאַחר ְזַמן אוֹ ְבָּמקוֹם‬,‫ ְוַאף ִאם הוּא ְשִׂכירוֹ – ֵאינוֹ ְמֻחָיּב ִלֵתּן לוֹ ָכּאן ַﬠְכָשׁו‬.‫ִמִמְּשְׁפֵּטי ַהְכֻּהָנּה ְלַהֲאִכיָלם ְבִּחָנּם‬ ‫ ִאם ֵאינוֹ‬,‫ ֶשְׁכָּבר ָאַכל ְוִנְתַחֵיּב ְבִּב ְרַכּת ַהָמּזוֹן ִﬠם ֻכָּלּם ַיַחד – הוּא קוֵֹדם ְלֻכָלּם‬,‫ ַמה ֶשֵּׁאין ֵכּן ְבִּב ְרַכּת ַהָמּזוֹן‬.‫ַאֵחר‬ ‫)מוֵֹחל ָלֶהם‬.‫רי‬ ‫ריב ְוֵכן ֶהָחָתן ְבּיוֹם ֲחֻתָנּתוֹ – הוּא קוֵֹדם ַלֹכּל‬.‫ ְוֵכן ָנֲהגוּ‬106,‫ריא‬.‫ְוִאם ָבּא ַלֲח ק ָכּבוֹד ְלָגדוֹל ִמֶמּנּוּ – ַרַשּׁאי‬ ‫ ֶשֵׁכּיָון ֶשַׁהְסּעוָּדה ִהיא ִבְּשִׁבילוֹ וְּבָידוֹ ִלְדחוָֹתהּ – ֵאין ְקִדיָמה ֶנְגדּוֹ‬,‫ ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ָשׁם ָגּדוֹל ריד ְוֹכֵהן‬114,‫ריג‬,‫ִלְבֹצַﬠ‬ ‫ְלשׁוּם ָאָדם‬. ‫ "ִבּ ְרשׁוּת מוַֹרי‬:‫ ְואוֵֹמר ַבְּתִּחָלּה‬,‫וִּמַדּת ֲﬠָנָוה ִהיא ֶשַׁאף ֶשַׁהבּוֵֹצַﬠ הוּא ַהָגּדוֹל – נוֵֹטל ְרשׁוּת ִמָכּל ְבֵּני ַהֲחבוָּרה‬ ‫ ֶשֲׁהֵרי‬,‫רטז ְוֵכן ָנכוֹן‬.‫רטו ְוָנֲהגוּ ִלֹטּל ְרשׁוּת ִמֹכֵּהן ְלִב ְרַכּת ַהָמּזוֹן‬. ‫ ְכִּאלּוּ ֵהם ְגּדוִֹלים ִמֶמּנּוּ ְוָלֶהם ָנֶאה ְלָבֵר‬,"‫ְוַרבּוַֹתי‬ ‫ ֵאין מוִֹﬠיל ַמה‬,‫ וִּמָכּל ָמקוֹם‬115.‫ ֶאָלּא ִאם ֵכּן ָגּדוֹל ִמֶמּנּוּ ְבָּחְכָמה‬,‫ ְוִאם ֵכּן ָאסוּר ְלָבֵר ְבּל ֹא ְרשׁוּתוֹ‬,‫ִמְצָוה ְלַהְקִדּימוֹ‬ ‫ ריז‬:‫ֶשּׁאוֵֹמר "ִבּ ְרשׁוּת" ִאם ל ֹא ָנַתן לוֹ ַהֹכֵּהן ְרשׁוּת‬ 12/14/2020, 11:50 AM

Shulchan Aruch: Chapter 167 - Place and Time of Breaking Bread; Who...

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20 The participants in a meal do not have license to partake [of the bread] until the person breaking bread partakes [of the bread he cuts], for example, if they would desire to cut slices from the loaf [the head of the household] sliced and partake of it before he does. He should not, however, distribute bread to them at all before he partakes of it, so as not to unnecessarily interrupt between his blessing and eating with the delay [caused] by distributing [the bread. Moreover, the delay would serve no purpose,] for, in any event, they are not allowed to partake of what he gives them until he eats first.116 If everyone taking part in the meal eats from their own loaf of bread which was set out before them and they do not require [bread] from the loaf of the person breaking bread,117 they may partake of their loaves of bread before the one breaking bread partakes of his. They must, nonetheless, wait until the majority of the people responding [to his blessing] conclude the recitation of Amen, as is required of the person breaking bread himself, as stated above.118 On Shabbos and festivals, it is necessary that the participants have two loaves of bread before them, in addition to the loaves that are before the person breaking bread.119 They are then permitted to partake of their bread before the person breaking bread. Were that not to be so, they would be dependent on the bread placed before the person breaking bread to fulfill their obligation to have two loaves of bread. (Even during the week, there should be a whole loaf before the other participants, just as there is one before the one who breaks bread. Were this not to be so, they would be dependent on the bread placed before the person breaking bread. [The rationale:] since there is a whole loaf on the table, it is forbidden to recite the blessing HaMotzi on a slice of bread, except[in the exceptional circumstances] that will be explained in sec. 168[:1-2].) If the person breaking bread seeks to honor a person of greater stature by allowing him to partake of the bread first, he has license to do so. Other authorities differ. ‫ריח ְכּגוֹן ִאם ֵהם רוִֹצים ַלְחֹתּ ִמן ַהֶלֶּחם ֶשָׁבַּצע ִמֶמּנּוּ ַהבּוֵֹצַﬠ‬,‫כ ֵאין ַהְמֻסִבּים ַרָשִּׁאים ִלְטֹעם ַﬠד ֶשׁ ִיְּטֹעם ַהבּוֵֹצַﬠ‬ ‫ריט ֶשׁלּ ֹא ְלַהְפִסיק ִבְּשִׁהַיּת ְנִתיָנה זוֹ ֵבּין ְבָּרָכה‬,‫ ֲאָבל הוּא ל ֹא ִיֵתּן ָלֶהם ְכָּלל ֹקֶדם ֶשׁ ִיְּטֹעם‬.‫ְוִלְטֹעם ֹקֶדם ֶשׁ ִיְּטֹעם הוּא‬ 116,‫רכ‬.‫ ֶשֲׁהֵרי ֵהם ֵאיָנם ַרָשִּׁאים ִלְטֹעם ַמה ֶשּׁנּוֵֹתן ָלֶהם ַﬠד ֶשׁ ִיְּטֹעם הוּא ְתִּחָלּה‬, ‫ַלֲאִכיָלה ֶשׁלּ ֹא ְלֹצֶר‬ ‫ – ַרָשִּׁאין ִלְטֹעם ִמִכְּכּרוֵֹתיֶהם ֹקֶדם ֶשׁ ִיְּטֹעם ַהבּוֵֹצַﬠ‬117‫ ְוֵאין ְזקוִּקים ַלִכָּכּר ֶשְׁבַּיד ַהבּוֵֹצַﬠ‬,‫ְוִאם ָכּל ֶאָחד אוֵֹכל ִמִכָּכּרוֹ‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ ְכּמוֹ ֶשַׁהבּוֵֹצַﬠ ָצ ִרי ְלַהְמִתּין‬,‫ ַרק ֶשַׁיְּמִתּינוּ ַﬠד ֶשׁ ִיְּכֶלה "ָאֵמן" ִמִפּי ֹרב ָהעוֹ ִנים‬37,‫רכא‬.‫ִמִכָּכּרוֹ‬ ‫ ְוָאז‬119,‫ וְּבַשָׁבּת רכג ְויוֹם טוֹב רכד ָצ ִרי ִלְהיוֹת ִלְפֵני ַהְמֻסִבּין ֶלֶחם ִמְשֶׁנה חוּץ ִמַמּה ֶשִּׁלְּפֵני ַהבּוֵֹצַﬠ‬118,‫רכב‬.‫ְלַמְﬠָלה‬ ‫רכה‬.‫ ָלֵצאת ָבֶּהן ְיֵדי חוַֹבת ֶלֶחם ִמְשֶׁנה‬,‫ ֶשִׁאם ל ֹא ֵכּן ְזקוִּקים ֵהם ַלִכָּכּר ֶשִׁלְּפֵני ַהבּוֵֹצַﬠ‬,‫ַרָשִּׁאין ִלְטֹעם ֹקֶדם ַהבּוֵֹצַﬠ‬ (,‫ ֶשִׁאם ל ֹא ֵכּן ְזקוִּקים ֵהם ְלִכָכּר ָשֵׁלם ֶשִׁלְּפֵני ַהבּוֵֹצַﬠ‬,‫ְוַגם ְבֹּחל ָצ ִרי ִלְהיוֹת ִלְפֵניֶהם ִכָּכּר ָשֵׁלם ְכּמוֹ ִלְפֵני ַהבּוֵֹצַﬠ‬ ‫ ֶאָלּא ַﬠל ֶדֶּר ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן קס"ח‬,‫)ֶשֵׁכּיָון ֶשֵׁיּשׁ ַﬠל ַהֻשְּׁלָחן ַפּת ְשֵׁלָמה – ָאסוּר ִלְבֹצַﬠ ַﬠל ַהְפּרוָּסה‬.‫רכו‬ ‫ רכח‬:‫רכז ְוֵישׁ חוְֹלִקין‬.‫ְוִאם ָבּא ַהבּוֵֹצַﬠ ַלֲח ק ָכּבוֹד ְלִמי ֶשָׁגּדוֹל ִמֶמּנּוּ ֶשׁ ִיְּטֹעם ְתִּחָלּה – ָה ְרשׁוּת ְבָּידוֹ‬ 21 [After partaking of the bread and distributing it to all the participants in the meal,] the one who broke bread should be the first to extend his hand to the bowl [in which the food was served] to eat. If he desires to honor a person of greater stature, he may do so.120 The one who breaks bread should place a slice [of bread] before everyone[taking part in the meal]. Each person then takes it with his own hand, unless he is a mourner.121 [In such an instance, the person breaking bread places the slice

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directly in the mourner’s hand.] All of the above are laws of refined conduct practiced by the Sages of Israel at meals. On Shabbos, mourning practices [— including the one stated above —] are not observed [in public].122 The person breaking bread should take care not to throw the piece of bread on which the blessing HaMotzi was recited before those participating in the meal. For it is forbidden to throw bread,123 even on the table, as will be explained in sec. 171.124 – ‫ ְוִאם ָבּא ַלֲח ק ָכּבוֹד ְלִמי ֶשָׁגּדוֹל ִמֶמּנּוּ‬112,‫רל‬,‫כא ַהבּוֵֹצַﬠ הוּא פּוֵֹשׁט ָידוֹ ְתִּחָלּה רכט ַלְקָּﬠָרה ֶלֱאֹכל‬ 120,‫רלא‬.‫ַרַשּׁאי‬ ‫ ְוָכל ֵאלּוּ ִמִמּ ְנֲהֵגי ֶדֶּר‬121,‫רלב‬.‫ ֶאָלּא ִאם ֵכּן ָהאוֵֹכל הוּא ָאֵבל‬,‫ַהבּוֵֹצַﬠ נוֵֹתן ְפּרוָּסה ִלְפֵני ָכּל ֶאָחד ְוָהַאֵחר נוְֹטָלהּ ְבָּידוֹ‬ 122,‫רלד‬.‫רלג וְּבַשָׁבּת ֵאין ֲאֵבלוּת נוֶֹהֶגת‬.‫ֶאֶרץ ֶשָׁנֲּהגוּ ַחְכֵמי ִיְשָׂרֵאל ַבְּסּעוָּדה‬ ‫ ְכּמוֹ‬,‫ ֲאִפלּוּ ַﬠל ַהֻשְּׁלָחן‬123,‫רלה ֶשָׁאסוּר ִלְזֹרק ַהַפּת רלו‬,‫ְוִיָזֵּהר ַהבּוֵֹצַﬠ ֶשׁלּ ֹא ִיְזֹרק ֲחִתיַכת "ַהמּוִֹציא" ִלְפֵני ַהְמֻסִבּין‬ 124,‫ רלז‬:‫ֶשִׁיְּתָבֵּאר ְבִּסיָמן קע"א‬ 22 It is desirable to be careful not to feed the slice of bread over which the blessing was recited to a non-Jew, an animal, or a fowl, as a sign of respect for the blessing. This piece of bread should be eaten before eating other bread, so that it will be eaten with appetite [thereby demonstrating that one] cherishes the mitzvah. Other authorities say that it is desirable to [also] partake of it at the end of the meal. One who wishes to satisfy both opinions, should eat a portion of it at the beginning of the meal and a portion at the end. ‫רלט ְוֵישׁ ְלָאְכָלהּ ֹקֶדם‬,‫רלח ִמשּׁוּם ְכּבוֹד ַהְבָּרָכה‬,‫כב טוֹב ִלָזֵּהר ֶשׁלּ ֹא ְלַהֲאִכיל ְפּרוַּסת ַהְבִּציָﬠה ְלָנְכ ִרי אוֹ ִלְבֵהָמה ָועוֹף‬ ‫רמא ְוֵישׁ אוְֹמ ִרים רמב ֶשׁטּוֹב ְלָאְכָלהּ ְבּסוֹף‬.‫ ְכֵּדי ֶשְׁתֵּהא ֶנֱאֶכֶלת ְלֵתָאבוֹן רמ ִמשּׁוּם ִחבּוּב ִמְצָוה‬,‫ֶשׁיּ ֹאַכל ַפּת ַאֶחֶרת‬ ‫ רמג‬:‫ ְוָהרוֶֹצה ָלֵצאת ְיֵדי ְשֵׁניֶהם – י ֹאַכל ְקָצת ַבְּתִּחָלּה וְּקָצת ַבּסּוֹף‬.‫ַהְסּעוָּדה‬ 23 A person who is not eating may not recite the blessing HaMotzi in order to fulfill the obligation of others who are eating.125 [This ruling applies] even if those individuals do not know how to recite a blessing themselves. [The rationale is] that [since he is not eating], he is not obligated in this blessing, and one who is not obligated in a matter cannot fulfill the obligation on behalf of others. [In this,] the blessings recited in appreciation for receiving benefit (Birchos HaNehenin) do not resemble the blessings recited over the mitzvos (Birchos HaMitzvos). [In the latter instance,] one who is no [longer] obligated in the mitzvah because he already fulfilled his obligation126 can recite a blessing for another person who has not yet fulfilled his obligation and who does not know how to recite the blessing, e.g., one may recite Kiddush [on Shabbos and festivals] for women and unlearned people.127 [The rationale is that] all Israel are responsible for each other128 with regard to mitzvos that are obligatory.129 [Hence, even a person who fulfilled his personal obligation] is still considered as obligated in the matter, since his fellow Jew has yet to fulfill his obligation. With regard to Birchos HaNehenin, by contrast, even though they are obligatory for one who derives benefit, he nonetheless has the option of not deriving benefit and not [being obligated to] recite the blessing. Therefore, another person who does not personally derive benefit is not considered as obligated in the recitation of the blessing that this [other] person must recite on the food of which he seeks to derive benefit.130 On Shabbos, one is obligated to partake of bread.131 Nevertheless, this obligation is

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dependent on his deriving benefit [from the bread] — for if one does not derive benefit from eating, and fasting [rather than eating] brings him pleasure, he is exempt from the obligation to eat.132 Hence, if one does not know how to recite the appropriate blessings, he should also refrain from deriving benefit, for it is forbidden to derive benefit from this world without a blessing. And [in contrast to the observance of mitzvos], all Israel do not bear responsibility that this person derive benefit.133 [Different laws apply concerning] all eating and drinking that are obligatory, independent of the person deriving benefit, for example, [eating] matzah on the first night of Pesach and [reciting] Kiddush overwine, whether at night or during the day [on Shabbos and festivals].134 [In these instances,] if a person does not know how to recite the blessing, another person who has already fulfilled his own obligation may [recite the blessing, enabling the unlearned person to] fulfill his obligation. [This includes] also the Birchos HaNehenin [associated with the mitzvah], i.e., HaMotzi [for the matzah] and Borei pri hagafen [for the wine]. Needless to say, it applies with regard to the blessing Al achilas matzah (“… concerning the eating of matzah”) and the blessing of Kiddush itself, for they are blessings associated with the mitzvos (Birchos HaMitzvos).135 If [the unlearned person desires to] make Kiddush over bread [rather than wine and does not know the blessing of HaMotzi, the learned person] may [recite] the blessing HaMotzi in the Kiddush,fulfilling [the unlearned person’s] obligation. [In this instance, the blessing HaMotzi] is [recited as part of] the obligation of Kiddush, not [to enable the unlearned person to derive] benefit. All of the above applies with regard to an adult.136 One may recite all of the Birchos HaNehenin on behalf of minors, in order to train them in the observance of mitzvos.137 This applies even when one is not responsible for their education, e.g., they are not members of his household. ‫ ֲאִפלּוּ ֵאיָנן יוְֹדִﬠין ְלָבֵר‬125,‫רמד‬,‫כג ִמי ֶשֵׁאינוֹ אוֵֹכל – ֵאינוֹ ָיכוֹל ְלָבֵר "ַהמּוִֹציא" ְלהוִֹציא ָהאוְֹכִלין ְיֵדי חוָֹבָתן‬ ‫רמו ֶשִׁבּ ְרַכּת‬,‫ ְוָכל ֶשֵׁאינוֹ ְמֻחָיּב ַבָּדָּבר – ֵאינוֹ מוִֹציא ֲאֵח ִרים ְיֵדי חוָֹבָתן‬,‫רמה ֵכּיָון ֶשׁהוּא ֵאינוֹ ְמֻחָיּב ִבְּבָרָכה זוֹ‬,‫ְלַﬠְצָמן‬ ‫ ָיכוֹל ְלָבֵר ְלִמי‬126,‫ ֶשַׁאף ִמי ֶשֵׁאינוֹ ְמֻחָיּב ַבָּדָּבר ִמְפֵּני ֶשְׁכָּבר ָיָצא ְיֵדי חוָֹבתוֹ רמז‬,‫ַהֶנֱּה ִנין ֵאיָנהּ דּוָֹמה ְלִב ְרַכּת ַהִמְּצוֹת‬ ‫ ְלִפי ֶשְׁבִּמְצוֹת‬127,‫רמט‬,‫רמח ְכּגוֹן ְלַקֵדּשׁ ִקדּוּשׁ ַהיּוֹם ְלָנִשׁים ְוַﬠֵמּי ָהָאֶרץ‬,‫ֶשֲׁﬠַד ִין ל ֹא ָיָצא ְוֵאינוֹ יוֵֹדַﬠ ְלָבֵר ְלַﬠְצמוֹ‬ ‫ ְוַגם הוּא ִנְקָרא ְמֻחָיּב ַבָּדָּבר ְכֶּשֲׁחֵברוֹ ל ֹא ָיָצא ְיֵדי חוָֹבתוֹ‬129,‫רנ‬,‫ – ָכּל ִיְשָׂרֵאל ֲﬠֵרִבים ֶזה ָבֶּזה‬128‫ֶשֵׁהן חוָֹבה‬ ‫רנב‬, ‫ ְבָּידוֹ ֶשׁלּ ֹא ֵלָהנוֹת ְוֶשׁלּ ֹא ְלָבֵר‬,‫ ִמָכּל ָמקוֹם‬,‫ ֶשַׁאף ֶשֵׁהן חוָֹבה ַﬠל ַהֶנֱּהֶנה‬,‫רנא ַמה ֶשֵּׁאין ֵכּן ְבִּב ְרכוֹת ַהֶנֱּה ִנין‬,‫ֲﬠַד ִין‬ 130.‫ ֶשֶׁזּה ָצ ִרי ְלָבֵר ַﬠל ַמה ֶשָּׁחֵפץ ֵלָהנוֹת‬,‫ְלִפיָכ ֵאין ַאֵחר ֶשֵׁאין ֶנֱהֶנה ִנְקָרא ְמֻחָיּב ִבְּדַבר ַהְבָּרָכה זוֹ‬ ‫ ֶשִׁאם ֵאינוֹ ֶנֱהֶנה‬,‫ ֵכּיָון ֶשִׁחיּוּב ֶזה ֵאינוֹ ֶאָלּא ַלֲהָנָאתוֹ‬,‫ ִמָכּל ָמקוֹם‬131,‫רנד‬,‫ַוֲאִפלּוּ ְבַּשָׁבּת רנג ֶשׁהוּא ַחָיּב ֶלֱאֹכל ַפּת‬ ‫רנו ֶשָׁאסוּר ֵלָהנוֹת‬,‫ ִאם ֵאינוֹ יוֵֹדַﬠ ְלָבֵר ַגּם ֵכּן – ל ֹא ֵיָהֶנה‬,‫ ִאם ֵכּן‬132,‫רנה‬,‫ַבֲּאִכיָלתוֹ ְוַהַתֲּﬠ ִנית ֹעֶנג לוֹ ָפּטוּר ִמֶלֱּאֹכל‬ 133.‫ ְוֵאין ָכּל ִיְשָׂרֵאל ֲﬠֵרִבים ֶשֵׁיָּהֶנה ֶזה‬6,‫רנז‬,‫ֵמָהעוָֹלם ַהֶזּה ְבּל ֹא ְבָּרָכה‬ ‫ ְוַי ִין ֶשׁל‬,‫רנח ְכּגוֹן ַמָצּה ְבֵּליל ִראשׁוֹן ֶשׁל ֶפַּסח‬,‫ֲאָבל ָכּל ֲאִכיָלה וְּשִׁתָיּה ֶשֵׁהן חוָֹבה ַﬠל ָהָאָדם ֶשׁלּ ֹא ִמשּׁוּם ֲהָנָאתוֹ‬ ‫רס ִאם ֵאינוֹ יוֵֹדַﬠ ְלָבֵר  רסא – ָיכוֹל ַאֵחר ֶשְׁכָּבר ָיָצא ְלהוִֹציאוֹ ְיֵדי חוָֹבתוֹ‬,‫ ֵבּין ֶשׁל ַל ְיָלה וֵּבין ֶשׁל יוֹם‬134,‫רנט‬,‫ִקדּוּשׁ‬ ‫רסב ְוֵאין ָצ ִרי לוַֹמר ִבּ ְרַכּת ֲאִכיַלת ַמָצּה וִּב ְרַכּת‬,"‫ ֶשֵׁהן "ַהמּוִֹציא" וּ"בוֵֹרא ְפּ ִרי ַהָגֶּפן‬,‫ַאף ִמִבּ ְרַכּת ַהֶנֱּה ִנין ֶשָׁבֶּהן‬ ,‫ ְוִאם ְמַקֵדּשׁ ַﬠל ַהַפּת – מוִֹציאוֹ ַגּם ִמִבּ ְרַכּת "ַהמּוִֹציא" ֶשַׁבִּקּדּוּשׁ‬135,‫רסג‬.‫ַהִקּדּוּשׁ ַﬠְצָמהּ ֶשֵׁהם ִמִבּ ְרכוֹת ַהִמְּצוֹת‬ ‫רסד‬.‫ֶשִׁהיא חוָֹבה ִמשּׁוּם ִקדּוּשׁ ְול ֹא ִמשּׁוּם ֲהָנָאתוֹ‬ 137,‫רסה‬,‫ ֲאָבל ִלְקַטִנּים ַרַשּׁאי ְלָבֵר ָכּל ִבּ ְרַכּת ַהֶנֱּהִנין ְכֵּדי ְלַח ְנָּכן ְבִּמְצוֹת‬, ‫ ֶשֵׁאינוֹ יוֵֹדַﬠ ְלָבֵר‬136‫ְוָכל ֶזה ְלָגדוֹל‬ ‫ רסו‬:‫ ְכּגוֹן ֶשֵׁאיָנן ִמְבֵּני ֵבּיתוֹ‬,‫ַוֲאִפלּוּ ֵאין ִחנּוָּכם ֻמָטּל ָﬠָליו‬

12/14/2020, 11:50 AM

Shulchan Aruch: Chapter 168 - [Rulings] Regarding Loaves on which to...

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Shulchan Aruch: Chapter 168 - [Rulings] Regarding Loaves on which to Recite Blessing [HaMotzi] By Rabbi Schneur Zalman of Liadi

SECTION 168 [Rulings] Regarding the Loaves on which to Recite the Blessing [HaMotzi]. (1–23) ‫ וּבוֹ כ"ג ְסִﬠיִפים‬,‫קסח ַﬠל ֵאיֶזה ִמיֵני ַפּת ְמָב ְרִכין‬: 1 If both a sliced piece of bread and a whole loaf were brought before a person, the optimal manner of performing the mitzvah is to recite the blessing over the whole loaf.1 This applies even if the whole loaf is made from coarse flour and is small, while the slice is made from fine flour and is larger than the whole loaf. The above applies provided both are made from the same species of grain. If, however, the whole loaf is made from barley and the sliced piece from wheat, even if the slice is small, it is given precedence with regard to the blessing. [The rationale:] The verse that relates the seven species for which Eretz Yisrael was praised mentions wheat first;2 any species that is mentioned earlier in the verse is given precedence with regard to the blessing, as stated in sec. 211.3 Nevertheless, a G-d-fearing person should satisfy both opinions [by] placing the slice within the whole loaf4 and slice5 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,6 since it is not mentioned explicitly in the verse as wheat is, there is no need at all to place [the loaf made from] it next to the sliced piece [made from] wheat. ‫ ֲאִפלּוּ ִהיא ַפּת ִקָבּר ב וְּקַטָנּה ג‬1,‫א‬,‫א ֵהִביאוּ ְלָפָניו ֲחִתיָכה ֶשׁל ַפּת וַּפת ְשֵׁלָמה – ִמְצָוה ִמן ַהֻמְּבָחר ְלָבֵר ַﬠל ַהְשֵּׁלָמה‬ ‫ ְוַהֲחִתיָכה ַפּת ְנִקָיּה וְּגדוָֹלה ֵמַהְשֵּׁלָמה‬. ‫ד ֲאִפלּוּ ִהיא ְפּרוָּסה ְקַטָנּה ה – ִהיא קוֶֹדֶמת‬,‫ ֲאָבל ִאם ַהְשֵּׁלָמה ִמְשּׂעוֹ ִרים ְוַהֲחִתיָכה ֵמִחִטּים‬,‫ְוהוּא ֶשַׁהֹכּל ִמין ֶאָחד‬ ‫ ְוָכל ַהֻמְּקָדּם ְבָּפסוּק‬2,‫ו‬,‫ ְבִּשְׁבַﬠת ַהִמּי ִנין ֶשׁ ִנְּשַׁתְּבָּחה ָבֶּהם ֶאֶרץ ִיְשָׂרֵאל‬,‫ הוִֹאיל ְוַהִחָטּה ֻמְקֶדֶּמת ַבָּפּסוּק‬1,‫ְלָבֵר ָﬠֶליָה‬ ‫ט ֶשַׁמּ ִנּיַח ַהְפּרוָּסה‬,‫ ְיֵרא ָשַׁמ ִים יוֵֹצא ְיֵדי ְשֵׁתּיֶהן‬,‫ ְוַאף ַﬠל ִפּי ֵכן‬3,‫ח‬.‫ז ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן רי"א‬,‫ֶזה – ֻמְקָדּם ִלְבָרָכה‬ ‫ ֲאָבל ִאם ַהְשֵּׁלָמה ִהיא‬.‫ הוִֹאיל ְוַגם ַהְשּׂעוָֹרה ִהיא ִמז' ַהִמּי ִנין ְוִהיא ְשֵׁלָמה‬1,‫יא‬,‫ ִמְשֵּׁתּיֶהן ַיַחד‬5,‫ וּבוֵֹצ ַﬠ י‬4‫ְבּתוֹ ַהְשֵּׁלָמה‬ ‫ ֵכּיָון ֶשׁלּ ֹא ִהְזִכּירוֹ ַהָכּתוּב ְבֵּפרוּשׁ ְכּמוֹ ִחִטּים – ֵאין ָצ ִרי ְלַה ִנּיחוֹ‬6,‫יג‬,‫יב ַאף ַﬠל ִפּי ֶשׁהוּא ִמין ְשׂעוֹ ִרים‬,‫ֶשׁל ִשׁיפוֹן‬ ‫ יד‬:‫ְכָּלל ִﬠם ַהְפּרוָּסה ֶשׁל ִחִטּים‬ 2 All the above applies provided one desires to partake of both [types of bread]. If, however, he only desires to partake of one of them, he should recite the blessing on it and not be concerned about the other, even though the other type [is made from a species] mentioned earlier in the [abovementioned] verse, is [generally] more important, and/or is more cherished by the person himself. For he is not obligated to partake of it because it is mentioned earlier [in the verse] or because it is more important. Needless to say, if he desires to partake [only] of [the bread made from

12/14/2020, 11:52 AM

Shulchan Aruch: Chapter 168 - [Rulings] Regarding Loaves on which to...

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the species] mentioned earlier in the verse, he need not be concerned about the other loaf, even though it is whole. For he is not obligated to partake of it [simply] because it is whole. Even if he desires to eat a sliced piece of bread that is not made from one of the seven species,7 he is still not obligated to partake of the whole loaf [made from wheat or barley, simply] because it is whole and more important. ‫ ְוֵאין לוֹ ָלֹחשׁ ְלַהֵשִּׁנית‬,‫ ֲאָבל ִאם ֵאינוֹ רוֶֹצה ֶלֱאֹכל ֶאָלּא ֵמַאַחת ֵמֶהן – ְיָבֵר ָﬠֶליָה‬,‫ב ְוָכל ֶזה ְכֶּשׁרוֶֹצה ֶלֱאֹכל ִמְשֵּׁתּיֶהן‬ ‫ ֶשִׁמּשּׁוּם ְקִדיָמָתהּ ַוֲחִשׁיבוָּתהּ ֵאינוֹ ְמֻחָיּב ֶלֱאֹכל ִמֶמָּנּה‬,‫ַאף ַﬠל ִפּי ֶשִׁהיא ֻמְקֶדֶּמת ַבָּפּסוּק ְוִהיא ֲחשׁוָּבה ַוֲחִביָבה ָﬠָליו‬ ‫ ֶשֵׁאינוֹ ְמֻחָיּב ֶלֱאֹכל ִמֶמָּנּה‬,‫ ֶשֵׁאין לוֹ ָלֹחשׁ ַלֵשּׁ ִנית ַהְשֵּׁלָמה‬,‫טו ְוֵאין ָצ ִרי לוַֹמר ִאם רוֶֹצה ֶלֱאֹכל ַהֻמְּקֶדֶּמת ַבָּפּסוּק‬.‫ְכָּלל‬ ‫ – ֵאינוֹ ְמֻחָיּב ֶלֱאֹכל ִמֶמָּנּה ִמְפֵּני ְשֵׁלמוָּתהּ‬7,‫ ַוֲאִפלּוּ ִאם רוֶֹצה ֶלֱאֹכל ְפּרוָּסה ֶשֵׁאיָנהּ ִמז' ַהִמּיִנים טז‬.‫ִמשּׁוּם ְשֵׁלמוָּתהּ‬ ‫ַוֲחִשׁיבוָּתהּ‬: 3 If a person has two half loaves of bread, but lacks a whole loaf [with which to fulfill the obligation of] two [whole] loaves on Shabbos, he should join them together with a piece of wood that is considered a k’li, [a useful article,]8 or with another article that is not muktzeh,in a manner that their attachment is not apparent. This loaf is considered as whole with regard to [the obligation of] two [whole] loaves, just as it is considered as a whole loaf with regard to eruv chatzeiros [joining homes in a courtyard together as a single domain],9 as explained in sec. 366:[10]. If, however, a person has a whole loaf, he may not rely on this ploy, for it could be said that [such a “loaf”] is considered as whole only with regard to eruv chatzeiros, for in that instance, a whole loaf was required only [to avoid] strife, i.e., lest one homeowner complain: “I gave a whole loaf while you only gave a slice.” As long as the joining of the pieces is not apparent there is no need for concern. With regard to [the obligation of] two [whole] loaves on Shabbos, by contrast, [it could be said] that the [joined] pieces are not considered as a whole loaf, just as joining them in this manner does not cause them to be considered as one loaf with regard to the laws of ritual impurity and purity.10 During the week, there is no need to join them at all. ,‫ ָﬠָליו‬8‫ג ִאם ֵישׁ ְלָאָדם ב' ֲחָצֵאי ֶלֶחם ְוֵאין לוֹ ֶלֶחם ָשֵׁלם ְלֶלֶחם ִמְשֶׁנה ְבַּשָׁבּת – ְיַחְבֵּרם ַיַחד ְבֵּﬠץ יז ֶשֵׁיּשׁ תּוַֹרת ְכִּלי‬ ‫ ְכּמוֹ ֶשִׁדּינוֹ ְכָּשֵׁלם ְלִﬠ ְנַין‬,‫יט ְוִדינוֹ ְכָּשֵׁלם ְלִﬠְנַין ֶלֶחם ִמְשֶׁנה‬,‫יח ְול ֹא ְיֵהא ִחבּוָּרם ִנ ְרֶאה‬,‫אוֹ ְבּשׁוּם ָדָּבר ֶשֵׁאינוֹ ֻמְקֶצה‬ ‫ ִכּי ֵישׁ לוַֹמר ֶשֵׁאינוֹ‬,‫כ ֲאָבל ִאם ֵישׁ לוֹ ֶלֶחם ָשֵׁלם – ֵאין ִלְסֹמ ַﬠל ֶזה‬.‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן שס"ו‬9,‫ֵﬠרוֵּבי ֲחֵצרוֹת‬ ‫ ֶשׁלּ ֹא ָיב ֹא ֶאָחד‬,‫ ֶשׁלּ ֹא ִהְצ ִריכוּ בּוֹ ָשֵׁלם ֶאָלּא ִמשּׁוּם ֵאיָבה ִבְּלַבד‬,‫ֶנְחָשׁב ְכָּשֵׁלם כא ֶאָלּא ְלִﬠ ְנַין ֵﬠרוֵּבי ֲחֵצרוֹת ִבְּלַבד‬ ‫ ֲאָבל ְלִﬠְנַין ֶלֶחם ִמְשֶׁנה ֵאינוֹ‬, ‫כב וְּכֶשֵׁאין ִחבּוּרוֹ ִנ ְרֶאה – ֵאין ָלֹחשׁ ְלָכ‬,‫ ֲא ִני נוֵֹתן ָשֵׁלם ְוַאָתּה נוֵֹתן ְפּרוָּסה‬:‫לוַֹמר‬ ‫ וְּבֹחל ֵאין‬10,‫כג‬.‫ ְכּמוֹ ֶשֵׁאינוֹ ֶנְחָשׁב ִכָּכּר ֶאָחד ְלִﬠ ְנַין ֻטְמָאה ְוָטֳהָרה ַﬠל ְיֵדי ִחבּוּר ֶזה‬,‫ֶנְחָשׁב ְכָּשֵׁלם ַﬠל ְיֵדי ִחבּוּר ֶזה‬ ‫ כד‬:‫ָצ ִרי ְלַחְבּרוֹ ְכָּלל‬ 4 When two rolls are attached to each other, i.e., they were baked together in an oven and became attached there, if one had been sliced, while the other remained whole, it is preferable to separate the sliced loaf from the whole loaf so that [the latter loaf] will appear whole instead of leaving them attached [and having it appear sliced], even though it appears larger. [This ruling is supported by the law11 that] a small, whole loaf is given precedence over a larger slice of bread with regard to the recitation of the blessing. Nevertheless, [after reciting the HaMotzi] one should not slice the whole loaf from the place where it was attached to the other piece, because that part appears to have been [previously] sliced. Instead, one should slice it from the place where it appears whole. With regard to a sliced loaf, however, there is no need to be careful to slice it [after reciting the HaMotzi] from the side where it is [still] whole. For, regardless, it has

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already been sliced on the opposite side. The loaf that has been separated from another, by contrast, is truly whole. It merely appears to be sliced at the place where [the other loaf originally] had been attached [to it] and was separated. ‫ ְוֶנְחַתּ ִמן ָהַאַחת ְוַהְשּׁ ִנָיּה ִנְשֲׁאָרה ְשֵׁלָמה – טוֹב יוֵֹתר‬, ‫ ֶשֶׁנֱּאפוּ ְוִנְדְבּקוּ ַבַּתּנּוּר ָכּ‬,‫ד ְשֵׁתּי ְגּלוְּסָקאוֹת ַהְדּבוּקוֹת זוֹ ָבּזוֹ‬ ‫ ִמַמּה ֶשַּׁיּ ִנּיֶחָנּה ְדּבוָּקה ָבּהּ ַאף ַﬠל ִפּי ֶשׁ ִנּ ְרֵאית יוֵֹתר‬,‫ְלַהְפ ִריד ַהֲחִתיָכה ֵמַהְשֵּׁלָמה ְכֵּדי ֶשְׁתֵּהא ִנ ְרֵאית ְשֵׁלָמה‬ ‫ ַאל ִיְבַצע ִמֶמָּנּה ַבָּמּקוֹם ֶשָׁה ְיָתה‬,‫כו ִמָכּל ָמקוֹם‬.‫ ֶשֲׁהֵרי ְשֵׁלָמה ְקַטָנּה קוֶֹדֶמת ִלְבָרָכה ִמְפּרוָּסה ְגּדוָֹלה‬11,‫כה‬,‫ְגּדוָֹלה‬ ‫כז וִּמָכּל ָמקוֹם ַבְּפּרוָּסה ַמָמּשׁ ֵאין ָצ ִרי‬.‫ ֶאָלּא ִיְבַצע ִמָמּקוֹם ַהָשֵּׁלם ֶשָׁבּהּ‬,‫ ֶשָׁשּׁם ִנ ְרֵאית ִכְּפרוָּסה‬,‫ְדּבוָּקה ַבֲּחֶב ְרָתּהּ‬ ‫ ַמה ֶשֵּׁאין ֵכּן ִבְּגלוְּסָקא ֶשׁ ִנְּפ ְרָדה‬,‫ ֶשֲׁהֵרי ִמָכּל ָמקוֹם ְפּרוָּסה ִהיא ִמַצּד ֶשְׁכֶּנְגדּוֹ‬,‫ִלָזֵּהר ָבֶּזה ִלְבֹצַﬠ ַבַּצּד ַהָשֵּׁלם ֶשָׁבּהּ‬ ‫ כח‬:‫ ֶשְׁשֵּׁלָמה ִהיא ֶאָלּא ֶשׁ ִנּ ְרֵאית ִכְּפרוָּסה ַבָּמּקוֹם ֶשׁ ִנְּדְבָּקה ְו ִנְפ ְרָדה‬,‫ֵמֲחֶב ְרָתּהּ‬ 5 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 on 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 on the one from fine flour.12 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 on the whiter one. 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. All of this applies with regard to 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 finer. [The rationale:] Barley is explicitly mentioned as one of the seven species [for which Eretz Yisrael was praised]. Spelt, by contrast, although a subspecies of wheat and thus included [by association] in the seven species, as stated in sec. 208,13 is not mentioned explicitly in the verse as barley is. When does the above apply? When the person likes both of them 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, as explained in sec. 211.14 ‫ ְוהוּא‬1,‫כט‬.‫ ַאַחת ְגּדוָֹלה ְוַאַחת ְקַטָנּה – ְמָבֵר ַﬠל ַהְגּדוָֹלה‬,‫ה ֵהִביאוּ ְלָפָניו ֶלֱאֹכל ְשֵׁתּי ְשֵׁלמוֹת אוֹ ְשֵׁתּי ְפּרוּסוֹת‬ ‫ ֲאָבל ִאם ָה ְיָתה ל ַהְקַּטָנּה לא ַפּת ְנִקָיּה ְוַהְגּדוָֹלה ַפּת ִקָבּר לב – ְמָבֵר ַﬠל‬,‫ֶשְׁשֵּׁתּיֶהן ִמִמּין ֶאָחד ְוָשׁווֹת ִבּ ְנִקיּוּת‬ ‫לד‬.‫ ַרק ֶשׁזּוֹ ְלָבָנה יוֵֹתר ִמזּוֹ – ְמָבֵר ַﬠל ַהְלָּבָנה יוֵֹתר‬,‫ ֲאָבל לג ִאם ְשֵׁתּיֶהן ָשׁווֹת ְבַּגְדלוָּתן וְּשֵׁתּיֶהן ְנִקיּוֹת‬12.‫ַה ְנִּקָיּה‬ ‫לה‬.‫ֲאָבל ִאם ַהְשּׁ ִנָיּה ֶשֵׁאיָנהּ ְלָבָנה ָכּל ָכּ ִהיא ְגּדוָֹלה ִמזּוֹ – ֵישׁ ְלִהְסַתֵּפּק ֵאיֶזה ֵמֶהן קוֶֹדֶמת ִלְבָרָכה‬ ‫ ַאף ַﬠל ִפּי ֶשַׁהֻכְּסִּמין ָיִפים וְּנִק ִיּים ִמְשּׂעוֹ ִרים – ְמָבֵר‬,‫ ֲאָבל ִאם ֶאָחד ֶשׁל ְשׂעוֹ ִרים ְוֶאָחד ֶשׁל ֻכְּסִּמין‬,‫ְוָכל ֶזה ְבִּמין ֶאָחד‬ ‫ ַמה ֶשֵּׁאין ֵכּן ֻכְּסִּמין ֶשַׁאף ֶשֵׁהן ִמין ִחִטּים וִּמְכַּלל ז' ַהִמּי ִנים‬,‫לו ְלִפי ֶשַׁהְשּׂעוָֹרה ְמֹפֶרֶשׁת ְבּז' ַהִמּי ִנים‬,‫ַﬠל ֶשׁל ְשׂעוֹ ִרים‬ ‫לח‬.‫ – ל ֹא ִהְזִכּיָרם ַהָכּתוּב ְבֵּפרוּשׁ ִכְּשׂעוֹ ִרים‬13,‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסיָמן ר"ח לז‬,‫ֵהן‬ ‫ ֲאָבל ִאם ֶשׁל ֻכְּסִּמין ָחִביב ָﬠָליו יוֵֹתר – ֵישׁ אוְֹמ ִרים לט‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשְׁשֵּׁתּיֶהן ֲחִביבוֹת ָﬠָליו ְבָּשֶׁוה‬ 14,‫ מא‬:‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסיָמן רי"א‬,‫ ְוֵישׁ אוְֹמ ִרים מ ֶשְׁמָּבֵר ַﬠל ִמין ז' ֶשַׁבָּפּסוּק‬,‫ֶשְׁמָּבֵר ַﬠל ֶהָחִביב‬ 6 When a loaf of bread baked by a non-Jew15 and another baked by a Jew were brought before a person, he should recite the blessing on the loaf baked by the Jew, even if [generally] he is not meticulous about [refraining from eating] bread baked by a non-Jew. Should the bread baked by a non-Jew be made from fine flour and the bread baked by a Jew be made from coarse flour, he may recite the blessing on

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whichever bread he desires, if both loaves are whole — or both sliced — equal in size, and of the same species [of grain]. [The above applies] provided the person is not meticulous about [avoiding] bread baked by a non-Jew. If, however, he is meticulous about [avoiding] such bread, he should not break bread on it in any instance. Other authorities maintain that even if [generally] he is meticulous about [avoiding] such bread, he is permitted to break bread on [the non-Jew’s loaf] if it is made from fine flour and desired by him. [They explain] that the prohibition against partaking of a non-Jew’s bread is slight and was relaxed because of the dearness of the mitzvah, [i.e.,] to allow the person to recite a blessing on a loaf that he desires. [To prevent such a question from arising,] the bread baked by the non-Jew should be removed from the table until after [the recitation of] the blessing HaMotzi. [A more lenient ruling applies] if [the head of a household] is eating with a guest who is not meticulous about [avoiding] bread baked by a non-Jew and the guest brought with him to the table a loaf of fine flour baked by a non-Jew.16 Since the guest desires to partake of the fine loaf baked by the non-Jew and he cannot partake of it without reciting a blessing, and the obligation to recite the blessing is incumbent on the head of the household,17 permission is granted to the head of the household to break bread [and recite the blessing HaMotzi] over [the bread baked by the non-Jew] because of the dearness of the mitzvah. Since he was permitted to break bread with that loaf, he is permitted to eat from it during the entire meal, for it is an expression of disrespect for G-d to recite a blessing on this [loaf] and then refrain from partaking of it [during the rest of the meal]. [This conclusion could be disputed, because] one is required to recite a blessing on the more important and more desired [loaf] only when one wants to partake of it. This householder, however, is meticulous about [avoiding] bread baked by a nonJew and does not want to partake of it at all. Nevertheless, [it could be argued that he should recite the blessing over the bread baked by the non-Jew for the following reason:] Were he not meticulous about [avoiding] such [bread], he would have considered it more important and more desirable. It is only that the prohibition [against eating such bread] prevents him from [partaking of] it. If he could find a rationale that would enable him to eat it while permitted, e.g., the present instance when the Sages grant him license to partake of it so that he would cherish the mitzvah, [he would do so]. [The underlying principle is that] all of the Birchos HaNehenin are dependent on a person cherishing [the object or activity on which he is reciting the blessing]. For he is blessing and praising the Holy One, blessed be He, for granting him the satisfaction that he cherishes. [It thus follows] that if, without taking the prohibition [against partaking of bread baked by a non-Jew] into consideration, he would not view the bread [baked by] the non-Jew as more important than the bread [baked by] the Jew, he must recite the blessing on the bread [baked by] the Jew. The converse is also true. If the head of the household is not meticulous about [avoiding] bread [baked by] a non-Jew and his intent is to eat only bread [baked by] a non-Jew [at this meal] because it is of higher quality, but the members of his household eat lower-quality bread [baked by] a Jew [rather than higher-quality bread baked by a non-Jew], he must break bread over the higher-quality bread [baked by] the non-Jew, even though both loaves are before him [at that time. The rationale:] His intent is to eat from it alone and he prefers it. Although the members

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of his household will partake of the bread [baked by] the Jew, that is of no consequence, for he is the one breaking bread. ‫ ְוִאם ַפּת‬.‫ וַּפת ֶשׁל ִיְשָׂרֵאל – ְמָבֵר ַﬠל ֶשׁל ִיְשָׂרֵאל מב ֲאִפלּוּ ֵאינוֹ ִנְזָהר ִמַפּת ָנְכ ִרים‬15‫ו ֵהִביאוּ ְלָפָניו ֶלֱאֹכל ַפּת ָנְכ ִרי‬ ‫מג ִאם ְשֵׁתּיֶהן ְשֵׁלמוֹת אוֹ ְפּרוּסוֹת ְוָשׁווֹת‬,‫ֶשׁל ָנְכ ִרי ַפּת ְנִקָיּה וַּפת ֶשׁל ִיְשָׂרֵאל ַפּת ִקָבּר – ְמָבֵר ַﬠל ֵאיֶזה ֶשׁ ִיּ ְרֶצה‬ ‫מד‬.‫ְבָּגְדָלן ְוֵהן ִמִמּין ֶאָחד‬ ‫מו ְוֵישׁ אוְֹמ ִרים מז ֶשֲׁאִפלּוּ ִנְזָהר‬.‫מה ֲאָבל ַה ִנְּזָהר ִמֶמָּנּה – ל ֹא ִיְבַצע ִמֶמָּנּה ְבּשׁוּם ִﬠְנָין‬,‫ְוהוּא ֶשֵׁאינוֹ ִנְזָהר ִמַפּת ָנְכ ִרים‬ ‫מח ְוִהִתּירוּהוּ ִמשּׁוּם‬,‫ ֶשִׁאסּוּר ַפּת ֶשׁל ָנְכ ִרים הוּא ִאסּוּר ַקל‬,‫ִמֶמָּנּה – ַרַשּׁאי ִלְבֹצַﬠ ִמֶמָּנּה ִאם ִהיא ְנִקָיּה ַוֲחִביָבה ָﬠָליו‬ ‫נ‬."‫מט ְוֵישׁ ְלַסֵלּק ַהַפּת ֶשׁל ָנְכ ִרים ִמן ַהֻשְּׁלָחן ַﬠד ְלַאַחר ִבּ ְרַכּת "ַהמּוִֹציא‬,‫ ֶשְׁיָּבֵר ַﬠל ֶהָחִביב ָﬠָליו‬,‫ִחבּוּב ִמְצָוה‬ ‫ ֵכּיָון ֶשָׁהאוֵֹרַח‬16,‫נא‬,‫ְוִאם ֵמֵסב ִﬠמּוֹ אוֵֹרַח ֶשֵׁאינוֹ ִנְזָהר ִמַפּת ֶשׁל ָנְכ ִרים ְוֵהִביא ִﬠמּוֹ ַﬠל ַהֻשְּׁלָחן ַפּת ֶשׁל ָנְכ ִרי ְנִקָיּה‬ ‫ ְלהוִֹציאוֹ ְיֵדי חוָֹבתוֹ‬17‫ וִּב ְרָכתוֹ ֻמֶטֶּלת ַﬠל ַבַּﬠל ַהַבּ ִית‬,‫ ְוִאי ֶאְפָשׁר לוֹ ֶלֱאֹכל ְבּל ֹא ְבָּרָכה‬,‫ָחֵפץ ֶלֱאֹכל ַהָיֶּפה ֶשׁל ָנְכ ִרים‬ ‫נד ְוֵכיָון ֶשֻׁהַתּר לוֹ ִלְבֹצַﬠ – ֻהַתּר לוֹ ְלָכל ְסעוָּדה‬.‫ִמֶמּנּוּ נב – ֻהְתָּרה ַגּם ְלַבַﬠל ַהַבּ ִית ִלְבֹצַﬠ ָﬠֶלי ָה נג ִמשּׁוּם ִחבּוּב ִמְצָוה‬ ‫נה‬.‫ ֶשֵׁאינוֹ ְכּבוֹד ָשַׁמ ִים ֶשְׁיָּבֵר ָﬠֶליָה ְוַאַחר ָכּ ִיְפֹרשׁ ִמֶמָּנּה‬,‫זוֹ‬ ‫ וַּבַﬠל ַהַבִּית ֶזה ֶשׁ ִנְּזָהר ִמַפּת ֶשׁל ָנְכ ִרים‬,‫ְוַאף ַﬠל ִפּי ֶשֵׁאין ָצ ִרי ְלָבֵר ַﬠל ֶהָחשׁוּב ְוָחִביב ֶאָלּא ְכֶּשׁרוֶֹצה ֶלֱאֹכל ִמֶמָּנּה‬ ‫ ֶאָלּא ֶשָׁהִאסּוּר‬,‫ ֵכּיָון ֶשִׁאם ל ֹא ָהָיה ִנְזָהר ִמֶמָּנּה ָהְיָתה ֲחשׁוָּבה ַוֲחִביָבה לוֹ‬,‫ ִמָכּל ָמקוֹם‬,‫ֵאינוֹ רוֶֹצה ֶלֱאֹכל ְכָּלל ִמֶמָּנּה‬ ‫ ִכּי ָכּל‬,‫ ְכּגוֹן ָכּאן ֶשׁ ְיַּחֵבּב ָבּהּ ַהִמְּצָוה – ִהִתּירוּ לוֹ ֲחָכִמים‬,‫ ָלֵכן ִאם ִיְמָצא ִﬠָלּה ֶשׁיּוַּכל ֶשׁיּ ֹאְכֶלָנּה ְבֶּהֵתּר‬,‫מוְֹנעוֹ ִמֶמָּנּה‬ ‫נו ֲאָבל ִאם ְבּל ֹא ִאסּוּר‬.‫ ֶשַׁﬠל ֲחִביבוּת ֲהָנָאתוֹ הוּא ְמָבֵר וְּמַשֵׁבַּח ְלַהָקּדוֹשׁ ָבּרוּ הוּא‬,‫ִבּ ְרכוֹת ַהֶנֱּה ִנין ְתּלוָּיה ַבֲּחִביבוּת‬ ‫נז‬.‫ַפּת ֶשׁל ָנְכ ִרים ֵאיָנהּ ֲחשׁוָּבה ָﬠָליו ִמַפּת ֶשׁל ִיְשָׂרֵאל – ָצ ִרי ְלָבֵר ַﬠל ַפּת ֶשׁל ִיְשָׂרֵאל‬ ,‫ ְוֵאין ַדְּﬠתּוֹ ֶלֱאֹכל ָכּל ַהְסּעוָּדה ֶאָלּא ַפּת ֶשׁל ָנְכ ִרי ִכּי ִהיא ְנִקָיּה‬,‫ ִאם ַבַּﬠל ַהַבּ ִית ֵאינוֹ ִנְזָהר ִמַפּת ֶשׁל ָנְכ ִרים‬, ‫ְוֵכן ְלֵהֶפ‬ ‫ ַאף ַﬠל ִפּי ֶשְׁשֵּׁתּי ַהֶלֶּחם ֻמָנִּחים ְלָפָניו – ָצ ִרי ִלְבֹצַﬠ ַﬠל ֶשׁל ָנְכ ִרים‬,‫וְּבֵני ֵבּיתוֹ אוְֹכִלים ַפּת ֶשֵׁאינוֹ ְנִקָיּה ֶשׁל ִיְשָׂרֵאל‬ ‫ ְוַאף ַﬠל ִפּי ֶשְׁבֵּני ֵבּיתוֹ י ֹאְכלוּ ִמֶשּׁל ִיְשָׂרֵאל – ֵאין ֶזה‬.‫ הוִֹאיל ְוֵאין ַדְּﬠתּוֹ ֶלֱאֹכל ֶאָלּא ִמֶמָּנּה ְוִהיא ֲחִביָבה ָﬠָליו‬,‫ַה ְנִּקָיּה‬ ‫ נח‬:‫ הוִֹאיל ְוהוּא ַהבּוֵֹצַﬠ‬,‫ְכּלוּם‬ 7 There is no minimum measure for which the blessing HaMotzi is required. Even if a person desires to eat only a morsel of bread that is less than an olive-sized measure,18 he is required to recite the blessing HaMotzi. The minimum [requirement] of an olive-sized measure was mentioned only with regard to the Grace after Meals19 and the other blessings recited after eating, but not with regard to the blessings recited before eating.20 For it is forbidden to receive even the slightest degree of satisfaction from this world without [first] reciting a blessing.21 ‫ – ָצ ִרי ְלָבֵר‬18‫ ֶשֲׁאִפלּוּ ֵאינוֹ רוֶֹצה ֶלֱאֹכל ֶאָלּא ֵפּרוּר ָפּחוֹת ִמַכַּזּ ִית‬12,‫ז ִבּ ְרַכּת "ַהמּוִֹציא" ֵאין ָלהּ ִשׁעוּר‬ ‫ ֲאָבל ל ֹא ִבְּבָרָכה‬,‫ וְּשָׁאר ְבָּרכוֹת ַאֲחרוֹנוֹת‬19,‫נט ְול ֹא ָנְתנוּ ִשׁעוּר ַכַּזּ ִית ס ֶאָלּא ְבִּב ְרַכּת ַהָמּזוֹן סא‬."‫"ַהמּוִֹציא‬ 21,‫סג‬.‫ ֶשָׁאסוּר ֵלָהנוֹת ֵמָהעוָֹלם ַהֶזּה ֲאִפלּוּ ַמֶשּׁהוּ ְבּל ֹא ְבָּרָכה‬20,‫סב‬,‫ִראשׁוָֹנה‬ 8 When does the requirement to recite [the blessing HaMotzi] apply? To lechem gamur, “actual bread,” i.e., bread that is generally served by people as the basis of a meal.22 In contrast, the blessing HaMotzi and the Grace after Meals should not be recited on the types of baked grain products23 mentioned below24 that most people generally do not serve as the basis of a meal. Instead, [the blessing] Borei minei mezonos ([blessing G-d] “…Who created types of nourishing food”) and the one blessing that encapsulates three25 [i.e., the blessing Al hamichyah, ([blessing G-d] “for sustenance”)] should be recited over these baked products, unless one eats an amount that others are accustomed at times to serve as the basis of a meal. The rationale is that the blessing Borei minei mezonos also includes bread, since it is also nourishing food.26 The Sages established the obligation of reciting the blessing HaMotzi on bread only because of its importance: i.e., that it satisfies the heart.27 Thus, any type of baked grain product that people do not serve as the basis of a meal loses its unique distinction, unless [one eats] enough to satisfy himself.

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Shulchan Aruch: Chapter 168 - [Rulings] Regarding Loaves on which to...

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Similarly, our Sages established the obligation of reciting the four blessings of Grace over bread, only because of its importance. The one blessing that encapsulates three satisfies the Scriptural obligation.28 [To explain:] Only once does the Torah state:29 “And you shall bless G-d, your L-rd, for the good land that He gave you.” From this verse, [our Sages] derive30 that one must bless [G-d] for food, for the land, [i.e., Eretz Yisrael,] and for the [Beis Ha]Mikdash.31 [Since the verse mentions blessing G-d only once, according to Scriptural Law,] it would be sufficient to recite one blessing that includes all these matters. Nevertheless, our Sages ordained that a blessing should be recited on each matter individually. However, they ordained this only for those types of loaves over which it is common to base a meal upon, but not for baked grain products upon which it is not common to base a meal. Even if one ate enough of these [baked grain products] to be satiated and thus became obligated to recite a blessing according to Scriptural Law, it is sufficient to recite the one blessing that encapsulates the three [themes] required by Scriptural Law.32 An exception [to this rule]: When one eats an amount upon which most people would base a meal, when they eat these types of bakedproducts on occasion. If, however, most people never base a meal upon [this amount of these baked products], even if a particular person bases his meal upon it, his conduct is considered insignificant in light of the approach of most people. Nevertheless, if one based his meal on such a type of baked product and ate meat and other foods together with it as one does when eating ordinary bread, [eating] to the point of satiation, and other people would also base their meals on such a loaf if they ate other foods with it like he did, he is required to recite the blessing HaMotzi and the Grace after Meals. [Furthermore,] if he became satiated from eating this type of baked product alone and other people are accustomed to being satiated from it when they eat it together with accompanying foods, he is required to recite the blessing HaMotzi and the Grace after Meals. From this [ruling], one can deduce that [the amount intended when speaking of] the measure of food upon which a meal is based here differs from [the amount of food that is considered] the measure of a meal mentioned with regard to an eruv, which is three egg-sized portions.33 This is the minimum amount [of bread] eaten as a meal by a healthy poor person; therefore, it is termed a meal.34 It is not, however, the size of a meal [eaten by] most healthy people (when they eat bread alone without accompanying foods or other dishes). (Instead, the measure is an omer for each person for two meals.)35 [The distinction between the measure of a meal for an eruv and the measure required in the present instance is apparent.] Were that not to be the case,36 of what consequence would it be to calculate the measure on which other people base a meal together with accompanying foods? Even when accompanying foods are added, [what the person eats] would not be termed a meal unless three egg-sized portion of bread were eaten.37 Were that not to be true,38 why did [our Sages] require an amount of bread necessary for two meals for [the quantity of food necessary] for the two meals of an eruv techumim?39 Were a lesser amount sufficient to be used as a basis for two meals together with accompanying foods, a smaller amount [of bread would suffice for an eruv techumim] based on a kal vechomer (a conclusion drawn from the comparison of a more lenient situation to a more stringent one): If it is sufficient to deposit [merely] the accompanying foods that would be served together with bread for two meals for the eruv techumim,40surely, it would be sufficient to leave [merely] the amount of bread eaten at these two meals [for the eruv].41

12/14/2020, 11:52 AM

‫‪https://www.chabad.org/library/article_cdo/aid/3330569/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 168 - [Rulings] Regarding Loaves on which to...‬‬

‫‪If, initially, a person had the intent to eat only a small amount of these baked grain‬‬ ‫‪products, and therefore recited the blessing Borei minei mezonos,but afterwards,‬‬ ‫‪changed his mind and ate a measure on which most people base a meal, he is‬‬ ‫‪obligated to recite Grace following the meal even though he did not recite the‬‬ ‫‪blessing HaMotzi beforehand. [This ruling applies] when, at the time he changed‬‬ ‫‪his mind, there was not enough food before him upon which to base a meal. If,‬‬ ‫‪however, he changed his mind and decided to eat an amount of food sufficient to‬‬ ‫‪serve as the base of a meal in addition to what he already ate, he must wash his‬‬ ‫‪hands42 and recite the blessing HaMotzi. He need not recite the blessing Al‬‬ ‫‪hamichyah on what he ate previously, since what he ate previously will be joined‬‬ ‫‪with what he eats afterwards and be covered by Grace, since they are both the same‬‬ ‫‪type of baked product.43 A different ruling applies when, before partaking of a meal‬‬ ‫‪at which he eats bread, one eats a type of baked goods that requires the blessing Al‬‬ ‫‪Hamichyah. [In such an instance,] the two foods are not joined together to be‬‬ ‫‪covered by Grace after Meals. Instead, one must first recite the blessing Al‬‬ ‫‪Hamichyah, as will be explained in sec. 208.44‬‬ ‫ח ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבֶּלֶחם ָגּמוּר‪ֶ ,‬שֶׁדֶּר ְבֵּני ָאָדם ִלְקֹבַּﬠ ְסעוָּדתוֹ ָﬠָליו‪,‬סד‪ֲ 22,‬אָבל ִמיֵני ְלָחִמים‪ֶ 23‬שׁ ִיְּתָבֲּארוּ‬ ‫ְלָפֵנינוּ סה‪ֶ 24,‬שֵׁאין ַדּ ְרָכּם ֶשׁל ֹרב ְבֵּני ָאָדם ִלְקֹבַּﬠ ְסעוָּדָתם ֲﬠֵליֶהם‪ֵ – 22‬אין ְמָב ְרִכים ֲﬠֵליֶהם "ַהמּוִֹציא" סו וִּב ְרַכּת‬ ‫ַהָמּזוֹן ַרק "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" וְּבָרָכה ַאַחת ֵמֵﬠין ָשׁ שׁ‪,‬סז‪ֶ 25,‬אָלּא ִאם ֵכּן אוֵֹכל ִשׁעוּר ֶשֲׁאֵח ִרים ְרִגיִלים ִלְקֹבַּﬠ‬ ‫ְסעוָּדה‪ִ 22‬לְפָﬠִמים ַﬠל ִשׁעוּר ָכֶּזה‪,‬סח ְלִפי ֶשִׁבּ ְרַכּת "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" כּוֶֹלֶלת ַגּם ַהֶלֶּחם ֶשׁהוּא ָמזוֹן‪,‬סט‪ְ 26,‬ול ֹא‬ ‫ָקְבעוּ ְלָבֵר "ַהמּוִֹציא" ַﬠל ַהֶלֶּחם ֶאָלּא ִמְפֵּני ֲחִשׁיבוּתוֹ‪ֶ ,‬שׁסּוֵֹﬠד ַהֵלּב‪,‬ע‪ְ 27,‬וָכל ֶלֶחם ֶשֵׁאין קוְֹבִﬠים ָﬠָליו ְסעוָּדה –‬ ‫‪ְ.‬בֵּטָלה ֲחִשׁיבוּתוֹ‪ֶ ,‬אָלּא ִאם ֵכּן ֵישׁ בּוֹ ְכֵּדי ִלְסֹעד‬ ‫ְוֵכן ד' ְבָּרכוֹת ֶשׁל ִבּ ְרַכּת ַהָמּזוֹן ל ֹא ָקְבעוּ ָﬠָליו ֶאָלּא ִמְפֵּני ֲחִשׁיבוּתוֹ‪ֶ ,‬שִׁמּן ַהתּוָֹרה‪) 28‬א( ָהָיה ַדּי ִבְּבָרָכה ַאַחת ֵמֵﬠין‬ ‫ג'‪,‬עא ֶשֲׁהֵרי ל ֹא ֶנֱאַמר ַבּתּוָֹרה ֶאָלּא ַפַּﬠם ַאַחת‪" 29:‬וֵּבַרְכָתּ ֶאת ה' ֱא ֶהי ַﬠל ָהָאֶרץ ַהֹטָּבה ֲאֶשׁר ָנַתן ָל "‪,‬עב‬ ‫ְוָד ְרשׁוּ‪ִ 30‬מָפּסוּק ֶזה‪ְ :‬לָבֵר ַﬠל ַהָמּזוֹן ְוַﬠל ָהָאֶרץ ְוַﬠל ַהִמְּקָדּשׁ‪,‬עג‪ְ 31,‬וַדי ִבְּבָרָכה ַאַחת ְלֻכָלּם‪ֶ ,‬אָלּא ֶשֲׁחָכִמים ִתְּקּנוּ‬ ‫ְלָבֵר ַﬠל ָכּל ֶאָחד ִבְּפֵני ַﬠְצמוֹ‪ְ .‬ול ֹא ִתְּקּנוּ ֶאָלּא ְבֶּלֶחם ֶשׁ ְר ִגיִלים ִלְקֹבַּﬠ ְסעוָּדה ָﬠָליו‪ֲ ,‬אָבל ִמיֵני ְלָחִמים ֶשֵׁאין ְרִגיִלין‬ ‫ִלְקֹבַּﬠ ֲﬠֵליֶהם‪ֲ ,‬אִפלּוּ הוּא ָאַכל ְוָשַׂבע ֵמֶהם‪ֶ ,‬שׁ ִנְּתַחֵיּב ְלָבֵר ַאֲחֵריֶהם ִמן ַהתּוָֹרה עד‪ַ – 32,‬דּיּוֹ ִבְּבָרָכה ַאַחת ֵמֵﬠין ג'‬ ‫ֶשׁל תּוָֹרה‪.‬עה ֶאָלּא ִאם ֵכּן ָאַכל ִשׁעוּר ֶשְׁבֵּני ָאָדם קוְֹבִﬠים ָﬠָליו ְכֶּשׁאוְֹכִלים ִמין ֶלֶחם ֶזה ְבִּמְקֶרה‪ֲ ,‬אָבל ִאם ֹרב ְבֵּני ָאָדם‬ ‫ֵאין קוְֹבִﬠים ָﬠָליו‪ַ ,‬אף ַﬠל ִפּי ֶשׁהוּא קוֵֹבַﬠ ָﬠָליו – ְבֵּטָלה ַדְּﬠתּוֹ ֵאֶצל ֹרב ְבֵּני ָאָדם‪.‬עו‬ ‫וִּמָכּל ָמקוֹם‪ִ ,‬אם הוּא ָקַבע ְסעוָּדתוֹ ָﬠָליו ְוָאַכל ִﬠמּוֹ ָבָּשׂר וְּדָב ִרים ֲאֵח ִרים‪ְ ,‬כּמוֹ ֶשׁנּוֲֹהִגים ִבְּסעוַּדת ֶלֶחם ָגּמוּר‪ַ ,‬ﬠד‬ ‫ֶשָׁשַּׂבע‪ְ ,‬וַגם ֲאֵח ִרים ְר ִגיִלים ִלְקֹבַּﬠ ָﬠָליו ִאם אוְֹכִלים ִﬠמּוֹ ְשָׁאר ְדָּב ִרים ְכּמוֹ ֶשָׁאַכל הוּא – ְמָבֵר "ַהמּוִֹציא" וִּב ְרַכּת‬ ‫ַהָמּזוֹן‪.‬עז ְוֵכן ִאם הוּא ָשֵׂבַﬠ ִמֶמּנּוּ ְלַבדּוֹ ְוַגם ֲאֵח ִרים ְרִגיִלין ִלְשֹׂבַּﬠ ִמֶמּנּוּ ְכֶּשְׁמַּלְפִּתין אוֹתוֹ ְבֵּאיֶזה ִלְפָתּן – ְמָבֵר‬ ‫"ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן‪.‬עח‬ ‫וִּמָכּאן ַאָתּה ָלֵמד ֶשִׁשּׁעוּר ְקִביעוּת ְסעוָּדה ָהָאמוּר ָכּאן ֵאינוֹ ְכִּשׁעוּר ְסעוָּדה ָהָאמוּר ְבֵּﬠרוּב‪ֶ ,‬שׁהוּא ְכּג' ֵבּיִצים‪,‬עט‪33,‬‬ ‫ֶשִׁהיא ְפּחוָּתה ֶשִׁבְּסעוַּדת ֲﬠ ִנִיּים פ ַהְבּ ִריִאים פא ְוֵשׁם ְסעוָּדה ָﬠֶליָה‪ֲ 34,‬אָבל ֵאיָנהּ ְסעוַּדת ֹרב ְבֵּני ָאָדם ַהְבּ ִריִאים‬ ‫)ְכֶּשׁאוְֹכִלין ִמֶמּנּוּ ְלַבדּוֹ ְבּל ֹא ִלְפָתּן וְּדָב ִרים ֲאֵח ִרים(‪ֶ) ,‬אָלּא ְכִּשׁעוּר ֹעֶמר ַלֻגְּלֹגֶּלת ְלב' ְסעוּדוֹת(‪.‬פב‪ֶ 35,‬שִׁאם ל ֹא‬ ‫ֵכּן‪ַ 36,‬מה הוִֹﬠילוּ ָכּאן ְלַשֵׁﬠר ִשׁעוּר ֶשֲׁאֵח ִרים קוְֹבִﬠים ָﬠָליו ִﬠם ֵאיֶזה ִלְפָתּן‪,‬פג ֲהֵרי ַגּם ַﬠל ְיֵדי ִלְפָתּן ֵאין ֵשׁם ְסעוָּדה‬ ‫ָﬠֶליָה ְבָּפחוֹת ִמְכּג' ֵבּיִצים ַפּת‪.‬פד‪ֶ 37,‬שִׁאם ל ֹא ֵכּן‪ָ 38,‬לָמּה ִהְצ ִריכוּ ִבְּשֵׁתּי ְסעוּדוֹת ֶשׁל ֵﬠרוֵּבי ְתּחוִּמין‪ִ 39‬כְּשֵׁתּי‬ ‫ְסעוּדוֹת ַפּת‪,‬פה ִאם ָפּחוֹת ִמֵכּן ָראוּי ְלב' ְסעוּדוֹת ַﬠל ְיֵדי ִלְפָתּן‪ְ ,‬יֵהא ַדּי ָבֶּזה ְלֵﬠרוֵּבי ְתּחוִּמין‪ִ 40,‬מַקּל ָוֹחֶמר ִמִלְּפָתּן‬ ‫ֶשׁל ַפּת ִמב' ְסעוּדוֹת ֶשְׁמָּﬠ ְרִבין בּוֹ‪,‬פו ָכּל ֶשֵׁכּן ַהַפּת ַהֶנֱּאֶכֶלת ְבּב' ְסעוּדוֹת ַהָלּלוּ‪41.‬‬ ‫ְוִאם ִמְתִּחָלּה ָהָיה ְבַּדְﬠתּוֹ ֶלֱאֹכל ְמַﬠט וֵּבַר "בּוֵֹרא ִמיֵני ְמזוֹנוֹת"‪ְ ,‬וַאַחר ָכּ ִנְמַל ְוָאַכל ִשׁעוּר ֶשֹׁרב ְבֵּני ָאָדם קוְֹבִﬠים‬ ‫]ְסעוָּדה[ פז ָﬠָליו – ְיָבֵר ַאֲחָריו ִבּ ְרַכּת ַהָמּזוֹן‪ַ ,‬אף ַﬠל ִפּי ֶשׁלּ ֹא ֵבַּר "ַהמּוִֹציא" ְלָפָניו‪,‬פח ְכּגוֹן ֶשׁלּ ֹא ָהָיה ְכֵּדי ְקִביעוּת‬ ‫ְסעוָּדה‪ְ 22‬בַּמה ֶשִּׁנְּשַׁאר ְלָפָניו ַאַחר ֶשִׁנְּמַל ‪.‬פט ֲאָבל ִאם ִנְמַל ֶלֱאֹכל עוֹד ְכִּשׁעוּר ְקִביעוּת ְסעוָּדה ִמְלַּבד ַמה ֶשָּׁאַכל‬ ‫ְכָּבר – ָצ ִרי ִלֹטּל ָיָדיו צ‪ 42,‬וְּלָבֵר "ַהמּוִֹציא" ְתִּחָלּה‪ְ .‬וֵאין ָצ ִרי ְלָבֵר ְתִּחָלּה ְבָּרָכה ַאַחת ֵמֵﬠין ג' ַﬠל ַמה ֶשְּׁכָּבר‬ ‫ָאַכל‪,‬צא ְלִפי ֶשִׁמְּצָטֵרף ִﬠם ַמה ֶשּׁיּ ֹאַכל ְלִהָפֵּטר ְבִּב ְרַכּת ַהָמּזוֹן‪ֵ ,‬כּיָון ֶשְׁשֵּׁניֶהם ִמין ֶלֶחם ֶאָחד‪ַ 43,‬מה ֶשֵּׁאין ֵכּן ְבּאוֵֹכל‬ ‫ָדָּבר ֶשָׁטּעוּן ְבָּרָכה ֵמֵﬠין ג' ִלְפֵני ְסעוַּדת ֶלֶחם ָגּמוּר‪ֶ ,‬שֵׁאין ִמְצָט ְרִפין ֶזה ִﬠם ֶזה ְלִהָפֵּטר ְבִּב ְרַכּת ַהָמּזוֹן‪ֶ ,‬אָלּא ָצ ִרי‬ ‫ְלָבֵר ְתִּחָלּה ְבָּרָכה ַאַחת ֵמֵﬠין ג'‪ְ ,‬כּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן ר"ח‪ :‬צב‪44,‬‬ ‫‪12/14/2020, 11:52 AM‬‬

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Shulchan Aruch: Chapter 168 - [Rulings] Regarding Loaves on which to...

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https://www.chabad.org/library/article_cdo/aid/3330569/jewish/Shulcha...

9 These are the types of loaves upon which people generally do not base their meals: pas haba bekisanin,45crepes,46 t'rukenin, and pancakes. There are authorities who interpret the term pas haba bekisanin as [a filled loaf],47 i.e., a loaf in which a pocket is made that is filled with honey, sugar, almonds, nuts, or other types of fruits and spices before the product was baked. [This loaf is considered pas haba bekisanin] even though its dough is kneaded with water alone and it is baked in an oven or a pan without any liquid (e.g., apple pie or fruit pie).48 Included in this category is a thick dough that is folded over and filled with sesame seeds that is made [to be eaten] on Purim.49 Even if the filling is plentiful and the main purpose [when partaking of] this pastry is to eat the filling, [the pastry is still considered a grain product], because the species of grain is important and therefore is not considered batel, secondary, to the filling,50 even though there is [considerably] more filling than pastry. Therefore, the blessing Borei minei mezonos is recited over it. The filling is also covered by this blessing, because it is secondary to the [pastry, which is a] grain product. The above ruling applies provided the person also has the intent of eating the grain product, i.e., the pastry which contains the filling, even though this is not his primary intent. If, however, he does not have the pastry in mind at all, [the pastry is considered as secondary]. For example, with regard to thin wafers on which a confection is placed — it is well known that the person’s intent is not at all to eat the wafer.51 It is used only as [the surface] on which the confection is placed, so that one’s hands will not become soiled from the honey [in the confection. Therefore, the wafer] is considered as secondary to the confection and the blessing over the confection covers it. This applies even if one first ate the confection, the wafers remained [and he only ate them afterwards]. In these countries, however, a confection is placed on [a bottom layer of] honey cake (called “honey pie”) [and] that [cake] is also desirable to eat in its own right. As such, the person’s intent is to also eat the honey cake. Therefore, he recites the blessing Borei minei mezonos on it. In doing so, he covers the confection which is secondary to the grain product. 45,‫צד‬,‫ ַפּת ַהָבָּאה ְבִּכיָסִנין‬:‫ט ְוֵאלּוּ ֵהם ִמיֵני ְלָחִמים ֶשֵׁאין ַדּ ְרָכּם ֶשׁל ְבֵּני ָאָדם ִלְקֹבַּﬠ ְסעוָּדָתם צג ֲﬠֵליֶהם‬ 45,‫צז‬.‫ וְּט ִריָתא‬45,‫צו‬,‫ וְּטרוָֹקִנין‬46,‫צה‬,‫ְוַלְחָמ ִניּוֹת‬ ‫ ֶשְׁמַּמְלִּאין אוָֹתהּ ֹקֶדם ֲאִפָיָּתהּ ִבְּדַבשׁ צט אוֹ‬47,‫ַפּת ַהָבָּאה ְבִּכיָס ִנין – ֵישׁ ְמָפ ְרִשׁים צח ֶשִׁהיא ַפּת ֲﬠשׂוָּיה ְכִּמין ִכּיס‬ ‫קא‬,‫ ַאף ַﬠל ִפּי ֶשָׁהִﬠָסּה ַﬠְצָמהּ ִנלּוָֹשׁה ְבַּמ ִים ְלַבד‬,‫ְבּצוק"ר ק אוֹ ְשֵׁק ִדים אוֹ ֱאגוִֹזים אוֹ ְשָׁאר ָכּל ִמיֵני ֵפּרוֹת אוֹ ַתְּבִלין‬ ‫ וִּבְכַלל ֶזה קג ַמה‬48,‫קב‬.(‫ְוֶנֱאֵפת ְבַּתנּוּר אוֹ ְבַּמֲחַבת ְבּל ֹא שׁוּם ַמְשֶׁקה )ְכּגוֹן עפי"ל פלאדי"ן אוֹ פאווי"דלא פלאדי"ן‬ 49.‫ֶשּׁעוִֹשׂים ְבּפוּ ִרים ִﬠָסּה ְרָחָבה וְּכפוָּלה וְּמַמְלִּאים אוָֹתהּ ְבֻּשְׁמְשִׁמין‬ ‫ ִמין ָדָּגן הוּא ָחשׁוּב ְוֵאינוֹ ָבֵּטל‬,‫קד ִמָכּל ָמקוֹם‬,‫ ְוִﬠַקּר ַהַכָּוָּנה ְבַּפת זוֹ ַלֲאִכיַלת ַהִמּלּוּי‬,‫ַוֲאִפלּוּ ִאם ַהִמּלּוּי הוּא ַרב ְמֹאד‬ ‫קו ְוַגם ַהִמּלּוּי ִנְפָטר ִבְּבָרָכה‬,"‫ וְּלָכ ְמָב ְרִכין ָﬠָליו "בּוֵֹרא ִמיֵני ְמזוֹנוֹת‬,‫ ְוַאף ַﬠל ִפּי ֶשׁהוּא ַרב ִמֶמּנּוּ‬50,‫ְלַגֵבּי ַהִמּלּוּי קה‬ ‫קז‬.‫ ֶשׁהוּא ָטֵפל ְלִמין ָדָּגן‬,‫זוֹ‬ ‫ ֲאָבל ִאם ֵאין‬,‫ ַאף ַﬠל ִפּי ֶשֵׁאין זוֹ ִﬠַקּר ַהַכָּוָּנה‬,‫ְוהוּא ֶשִׁמְּתַכּ ְוִּנין ַגּם ֵכּן ַלֲאִכיַלת ִמין ַהָדָּגן ֶשִׁהיא ָהִﬠָסּה ֶשָׁבּהּ ַהִמּלּוּי‬ ‫ ֶשַׁהָדָּבר ָידוַּﬠ ֶשֵׁאין ִמְתַכּ ְוּ ִנים ְכָּלל‬,‫ ְכּגוֹן אוָֹתם ְרִקיִקין ַדִּקּין ֶשׁנּוְֹתִנים ִמ ְרַקַחת ֲﬠֵליֶהם‬,‫ִמְתַכּ ְוּ ִנין ְכָּלל ֶלֱאֹכל ָהִﬠָסּה‬ ‫ ַרק ֶשָׁבִּאים ְלַדֵבּק ַהִמּ ְרַקַחת קח ֲﬠֵליֶהם ְכֵּדי ֶשׁלּ ֹא ִיָטּ ְנפוּ ַהָיַּד ִים ֵמַהְדַּבשׁ – ֲהֵרי ֵהם ְטֵפִלים ְלַגֵבּי‬51,‫ֶלֱאֹכל ָהִﬠָסּה‬ ‫קי ֲאָבל ִבְּמִדינוֹת‬.‫קט ַוֲאִפלּוּ ִאם ָאַכל ְתִּחָלּה ַהִמּ ְרַקַחת ְוִנְשֲׁארוּ ָה ְרִקיִקים ְלַבָדּם‬.‫ַהִמּ ְרַקַחת וִּב ְרַכּת ַהִמּ ְרַקַחת פּוַֹט ְרָתּן‬ ‫ ִאם ֵכּן ַכָּוָּנתוֹ ַגּם ֵכּן ַﬠל‬,‫ֵאלּוּ ֶשַׁמּ ִנּיִחים ַהִמּ ְרַקַחת ַﬠל ַהֻדְּבָשׁ ִנין )ֶשׁקּוֹ ִרין לעקו"ך פלאדי"ן( קיא ֶשׁטּוִֹבים ְלַמֲאָכל‬ ‫ קיג‬:‫קיב וּפוֵֹטר ֶאת ַהִמּ ְרַקַחת ֶשִׁהיא ְטֵפָלה ְלִמין ָדָּגן‬,"‫ וְּמָבֵר ֲﬠֵליֶהם "בּוֵֹרא ִמיֵני ְמזוֹנוֹת‬,‫ֲאִכיַלת ַהֻדְּבָשׁ ִנין‬ 10 Whenever a pastry’s filling is secondary to it, one should recite the blessing Borei

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minei mezonos over it and not HaMotzi, even though one eats the pastry alone after the filling was removed from it. [The rationale is that] it was baked as a filled loaf.52 If, however, one removes the filling from the pastry and only eats the filling, one should recite the blessing appropriate for it,53 Shehakol, Borei pri haadamah, or Borei pri haetz. The above54 applies when the filling is of fruit and the like, i.e., foods that are not used as the basis for a meal, neither to accompany bread, nor as sustaining food that satisfies.55 Instead, they are eaten as dessert and for the sake of pleasure, as explained in sec. 177[:2]. Therefore, it is also not the practice of most people to base a meal on a pie that is filled with these ingredients. [A different ruling applies] when, by contrast, a pie is filled with foods that are used to accompany bread, e.g., meat, fish, cheese, eggs, and vegetables (or with foods on which it is common to base a meal and which provide nourishment and satiate a person, although they are not eaten together with bread, e.g., cabbage, beets, or other cooked foods of that sort, which serve as the primary elements of a meal),56 as will be explained in that section.57 This [type of] filling does not cause [the status of] a pie filled with [such ingredients] to be [downgraded and for it to be] removed from the category of bread on which all people base their meal. For most people will not refrain from basing their meal on [such pies] because of their filling, since the filling is also fit to base a meal upon, either as an accompaniment to bread (or to provide nourishment and satiation).58 Other authorities state that there is no difference between a fruit filling and a filling of meat, cheese, or the like. One should always recite the blessing Borei minei mezonos,unless one eats an amount which, for most people, would serve as the basis of a meal. Fundamentally, the halachah follows the first opinion. A G-dfearing person should not partake [of a meat-pie or the like if he eats] less than the amount that serves as the basis of a meal except within a meal59 [eaten] for the sake of nourishment and satiation, as will be explained.60 ‫ ַאף ַﬠל ִפּי ֶשׁאוְֹכָלהּ ְלַבָדּהּ ַאַחר ֶשָׁנַּטל ַהִמּלּוּי ִמֶמָּנּה – ֵאינוֹ ְמָבֵר ָﬠֶליָה ֶאָלּא "בּוֵֹרא‬,‫י ְוָכל ִﬠָסּה ֶשַׁהִמּלּוּי ָטֵפל ֵאֶליָה‬ ‫ ֲאָבל ִאם ֵאינוֹ אוֵֹכל ֶאָלּא ַהִמּלּוּי‬52,‫קיד‬.‫ הוִֹאיל וִּבְשַׁﬠת ֲאִפָיָּתהּ ָהְיָתה ָבָּאה ְבִּכיָס ִנין‬,"‫ִמיֵני ְמזוֹנוֹת" ְול ֹא "ַהמּוִֹציא‬ ‫קטו‬."‫ אוֹ "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬,"‫ אוֹ "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬,"‫ "ֶשַׁהֹכּל‬53:‫ֶשָׁנַּטל ִמֶמָּנּה ְלַבדּוֹ – ְמָבֵר ָﬠָליו ְבָּרָכה ָה ְראוָּיה לוֹ‬ ‫ ל ֹא ְלַלֵפּת ָבֶּהם ֶאת‬,‫ ִמְדָּב ִרים ֶשֵׁאין ֶדֶּר ִלְקֹבַּﬠ ְסעוָּדה ֲﬠֵליֶהם‬,‫ )ב( ְכֶּשַׁהִמּלּוּי הוּא ִמֵפּרוֹת ְוַכיּוֵֹצא ָבֶּהם‬54‫ְוָכל ֶזה‬ ‫קיז ְוָלֵכן ֵאין‬,‫קטז ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן קע"ז‬,‫ ֶאָלּא אוְֹכִלים אוָֹתם ְלִקנּוַּח ְסעוָּדה וְּלַתֲﬠנוּג‬55,‫שַׂבע‬ ֹ ‫ ְול ֹא ְלָמזוֹן וְּל‬,‫ַהַפּת‬ ‫ ֲאָבל ִאם ַהִמּלּוּי הוּא ִמְדָּב ִרים ֶשֶׁדֶּר ְבֵּני ָאָדם‬.‫ַדּ ְרָכּם ֶשׁל ֹרב ְבֵּני ָאָדם ִלְקֹבַּﬠ ְסעוָּדה ַגּם ֵכּן ַﬠל ַהַפּת ַהְמֻמֵלּאת ֵמֶהם‬ ‫ ְכּגוֹן ָבָּשׂר ְוָדִגים וְּגִביָנה קיח וֵּביִצים קיט ִויָרקוֹת קכ )אוֹ ֶשֶׁדֶּר ִלְקֹבַּﬠ‬,‫ִלְקֹבַּﬠ ְסעוָּדה ֲﬠֵליֶהם ְלַלֵפּת ָבֶּהם ֶאת ַהַפּת‬  ‫ ְכּגוֹן ְכּרוּב וְּתָרִדין ְוָכל ַכּיּוֵֹצא ָבֶּהם ִמַמֲּﬠֵשׂה ְקֵדָרה‬,‫ ַאף ַﬠל ִפּי ֶשֵׁאין ְמַלְפִּתין ָבֶּהם ַהַפּת‬,‫שַׂבע‬ ֹ ‫ְסעוָּדה ֲﬠֵליֶהם ְלָמזוֹן וְּל‬ , ‫ – ֵאין ִמלּוּי ֶזה מוִֹציא ֶאת ַהַפּת ַהְמֻמֵלּאת בּוֹ ִמתּוַֹרת ֶלֶחם‬57 ‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ָשׁם קכב‬56(‫קכא ֶשֵׁהם ֵמִﬠַקּר ַהְסּעוָּדה‬ ‫ ְלִפי ֶשַׁגּם ַﬠל זוֹ ֵאין ֹרב ְבֵּני ָאָדם ִנְמָנִﬠים קכג ִמִלְּקֹבַּﬠ ְסעוָּדה ֲﬠֵליֶהם ִמְפֵּני ַהִמּלּוּי‬,‫ָגּמוּר ֶשַׁהֹכּל קוְֹבִﬠים ָﬠָליו‬ 58.(‫שַׂבע‬ ֹ ‫קכד ֵכּיָון ֶשַׁהִמּלּוּי ָראוּי ַגּם ֵכּן ִלְקֹבַּﬠ ָﬠָליו ְסעוָּדה ְלַלֵפּת בּוֹ ֶאת ַהַפּת )אוֹ ְלָמזוֹן וְּל‬,‫ֶשָׁבּהּ‬ ,"‫ וְּלעוָֹלם ְמָבֵר "בּוֵֹרא ִמיֵני ְמזוֹנוֹת‬,‫ְוֵישׁ אוְֹמ ִרים קכה ֶשֵׁאין ִחלּוּק ֵבּין ִמלּוּי ֵפּרוֹת ְלִמלּוּי ָבָּשׂר וְּגִביָנה ְוַכיּוֵֹצא ָבֶּהם‬ ‫קכו ִויֵרא ָשַׁמ ִים ל ֹא י ֹאַכל ֵמֶהם‬.‫ ְוָהִﬠָקּר ַכְּסָּבָרא ָה ִראשׁוָֹנה‬.‫ֶאָלּא ִאם ֵכּן אוֵֹכל ִשׁעוּר ֶשֹׁרב ְבֵּני ָאָדם קוְֹבִﬠים ָﬠָליו‬ 60,‫ קכט‬:‫קכח ְכּמוֹ ֶשִׁיְּתָבֵּאר‬,‫שַׂבע‬ ֹ ‫ ְלָמזוֹן וְּל‬59,‫ָפּחוֹת ִמִשּׁעוּר ְקִביַﬠת ְסעוָּדה ֶאָלּא ְבּתוֹ ַהְסּעוָּדה קכז‬ 11 There are other authorities who interpret pas haba bekisanin as bread that was kneaded with honey, milk, butter, fat, oil, egg whites,61 fruit juice, wine, or other liquids aside from water.62 Even if one mixed a small amount of water together [with these liquids], as long as the other liquids constitute the majority, the blessing

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Borei minei mezonos should be recited [before eating] and, [afterwards,] the blessing Al hamichyah [should be recited].63 True, using other liquids does not prevent a dough made from them to be considered as bread with regard to the obligation to separate challah from them. Nevertheless, the ordinary practice of people is to base a meal only on bread that is made with water. Therefore, [loaves and rolls that are made with other liquids] do not have the importance of bread [and] the blessings HaMotzi and Grace are not recited over them unless one eats an amount on which most people base a meal. Similarly, when one mixes a large amount of spices into the dough, exceeding even the amount of water one uses, even though the dough was kneaded with water alone, [one should recite the blessing Borei minei mezonos].64 Even if the mixture contains more spices and honey than flour, to the extent that the spices and honey could almost be considered the primary element of the dough — for the flour comes merely to bind and thicken them — the flour is not considered secondary to them; that would warrant that the blessing appropriate [for the honey and the spices, i.e., Shehakol,] be recited. [The rationale:] Aside from the fact that the flour binds and thickens the mixture, it also makes it fit to be eaten. It can be assumed that the flour was included in the mixture with both these intents in mind: to hold it together and to make it fit to be eaten. Since [the flour] is a grain product, it is significant and is not considered secondary [to the spices], as long as it also serves the purpose of making the dough fit to be eaten. Therefore, the blessing Borei minei mezonos should be recited for this mixture. If one partook of an amount of this mixture that would serve as the basis of a meal, he should recite the Grace after Meals. (This is comparable to reciting the Grace after Meals over a loaf made from a mixture of flour from grain and flour from kitniyos,65 if [the proportion of flour is such that one would eat] an olive-sized measure [of grain] within kedei achilas pras, the time it takes to eat half a loaf of bread made of grain,66 as will be explained later.)67 [A different rule applies] when dough is kneaded with water, but a small amount of honey and spices was mixed into it. Even though the flavor of the honey and the spices is evident in the dough, the blessing Borei minei mezonos should not be recited over it. Instead, one must recite the blessing HaMotzi and Grace, since the majority of the liquid used is water. Similar [laws apply] if a small amount of milk, butter, oil, fat, other liquids, or fruit juice [is mixed into the dough].68 Therefore, those who bake cakes (which are called “schmaltz cakes”) for “the two breads” [for the Shabbos meals]69 are conducting themselves appropriately, because only a small amount of fat is mixed in. (‫שָׁמּן קלב אוֹ ְבֶּשֶׁמן )ג‬ ֻ ‫יא ְוֵישׁ ְמָפ ְרִשׁים קל ֶשַׁפּת ַהָבָּאה ְבִּכיָסִנין ִהיא ַפּת ֶשִׁנּלּוָֹשׁה ִבְּדַבשׁ אוֹ ְבָּחָלב ְוֶחְמָאה קלא אוֹ ְבּ‬ ‫ ַוֲאִפלּוּ )ד( ֵﬠַרב ָבּהּ ְמַﬠט‬62.‫קלו חוּץ ִמַמּ ִים‬,‫ אוֹ ְבֵּמי ֵפּרוֹת קלד ְוַי ִין קלה אוֹ ִבְּשָׁאר ַמְשִׁקין‬61,‫אוֹ ְבֵּמי ֵבּיִצים קלג‬ 63,‫קלז‬.'‫ ִאם ָהֹרב הוּא ִמְשָּׁאר ַמְשִׁקין – ְמָב ְרִכין ָﬠָליו "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" וְּבָרָכה ַאַחת ֵמֵﬠין ג‬,‫ַמ ִים‬ ‫ ֵאין ֶדֶּר‬,‫קלט ִמָכּל ָמקוֹם‬,‫ְוַאף ַﬠל ִפּי ֶשָׁכּל ַהַמְּשִׁקין ֵאין מוִֹציִאין ָהִﬠָסּה ֶשׁ ִנּלּוָֹשׁה ָבֶּהם ִמתּוַֹרת ֶלֶחם קלח ְלִﬠְנַין ַחָלּה‬ ‫קמ ְלִפיָכ ֵאין ָבּהּ ֲחִשׁיבוּת ֶלֶחם ָגּמוּר ְלָבֵר "ַהמּוִֹציא" וִּב ְרַכּת‬,‫ְבֵּני ָאָדם ִלְקֹבַּﬠ ְסעוָּדה ֶאָלּא ַﬠל ַפּת ֶשִׁנּלּוָֹשׁה ְבַּמ ִים‬ ‫קמג‬,‫קמא ְוֵכן ִאם ֵﬠַרב ָבּהּ ַתְּבִלין ַה ְרֵבּה קמב יוֵֹתר ִמַמּ ִים‬.‫ ֶאָלּא ִאם ֵכּן אוֵֹכל ִשׁעוּר ֶשֹׁרב ְבֵּני ָאָדם קוְֹבִﬠים ָﬠָליו‬,‫ַהָמּזוֹן‬ 64.‫ַאף ַﬠל ִפּי ֶשׁ ִנּלּוָֹשׁה ְבַּמ ִים ְלַבד‬ ‫קמד ְוַהֶקַּמח הוּא ְלַדְבָּקם וְּלַהְקפּוָֹתם‬,‫ ֶשִׁכְּמַﬠט ַהְדַּבשׁ ְוַהַתְּבִלין ֵהם ִﬠָקּר‬,‫ַוֲאִפלּוּ ִאם ֵﬠַרב ָבּהּ ַתְּבִלין וְּדַבשׁ יוֵֹתר ִמֶקַּמח‬ ‫ הוּא‬,‫ ְלִפי ֶשִׁמְּלַּבד ַמה ֶשַּׁהֶקַּמח ְמַדֵבּק וַּמְקֶפּה ַהַתֲּﬠֹרֶבת‬,‫– ֵאין ַהֶקַּמח ָטֵפל ֶאְצָלם ְלָבֵר ֲﬠֵליֶהם ְבָּרָכה ָה ְראוָּיה ָלֶהם‬ ‫ ְוֵכיָון ֶשׁהוּא‬,‫ ְלַדֵבּק וְּלַהְכִשׁיר‬,‫ וִּמן ַהְסָּתם ִנָתּן ַהֶקַּמח ְבַּתֲﬠֹרֶבת ֶזה ַﬠל ַדַּﬠת ְשֵׁניֶהם‬,‫ַמְכִשׁירוֹ וְּמַתְקּנוֹ ַגּם ֵכּן ַלֲאִכיָלה‬ ‫ ְוָלֵכן ְמָב ְרִכין ַﬠל ַתֲּﬠֹרֶבת זוֹ "בּוֵֹרא ִמיֵני‬,‫ ָכּל ֶשָׁבּא ַגּם ֵכּן ְלַהְכִשׁירוֹ ַלֲאִכיָלה‬,‫ִמין ָדָּגן הוּא ָחשׁוּב ְוֵאינוֹ ָבֵּטל ַבַּתֲּﬠֹרֶבת‬

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Shulchan Aruch: Chapter 168 - [Rulings] Regarding Loaves on which to...

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‫קמה ְוִאם ָאַכל ִשׁעוּר ְקִביעוּת ְסעוָּדה – ְמָבֵר ִבּ ְרַכּת ַהָמּזוֹן ַﬠל ַתֲּﬠֹרֶבת ֶזה קמו )ְכּמוֹ ֶשְׁמָּב ְרִכין ִבּ ְרַכּת ַהָמּזוֹן‬."‫ְמזוֹנוֹת‬ ‫ ִאם ֵישׁ ַבַּתֲּﬠֹרֶבת ַכַּזּ ִית ִבְּכֵדי ֲאִכיַלת ְפָּרס ֶקַמח‬,‫ ֶשָׁﬠָשׂה ֵמֶהם ַפּת‬65‫ַﬠל ַתֲּﬠֹרֶבת ֶקַמח ְתּבוָּאה ְבֶּקַמח ִקְט ִניּוֹת‬ 67,‫קמח‬.(‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְלַקָמּן‬66,‫קמז‬,‫ְתּבוָּאה‬ ‫ ַאף ַﬠל ִפּי ֶשַׁטַּﬠם ַהְדַּבשׁ ְוַתְבִלין ִנ ְרָגּשׁ ָבִּﬠָסּה – ֵאין ְמָב ְרִכין‬,‫ֲאָבל ִﬠָסּה ֶשׁ ִנּלּוָֹשׁה ְבַּמ ִים ְוֵﬠַרב ָבּהּ ְמַﬠט ְדַּבשׁ ְוַתְבִלין‬ ‫קמט ְוֵכן ִבְּמַﬠט ָחָלב ְוֶחְמָאה ְוֶשֶׁמן ְוֻשָׁמּן‬.‫ ֵכּיָון ֶשָׁהֹרב ַמ ִים‬,‫ ֶאָלּא "ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן‬,"‫ָﬠֶליָה "בּוֵֹרא ִמיֵני ְמזוֹנוֹת‬ ‫ ִכּי ֵאין‬69,‫ ְוַﬠל ֵכּן ָיֶפה עוִֹשׂים ֶשׁאוִֹפין עוּגוֹת )ֶשׁקּוֹ ִרין שמאל"ץ קוכ"ן( ְלֶלֶחם ִמְשֶׁנה‬68.‫וְּשָׁאר ַמְשִׁקין וֵּמי ֵפּרוֹת‬ ‫ קנ‬:‫ָשׁם ַרק ְמַﬠט ֻשָׁמּן‬ 12 Other authorities interpret pas haba bekisanin as referring to a loaf, even one kneaded with water, even if it is neither spiced, nor filled, but rather is made into small, dried cakes (called crackers) which are nibbled for pleasure and not for satiation.70 With regard to actual practice, one should rule leniently, incorporating all the above opinions, since the matter concerns Rabbinic Law, particularly a question concerning blessings.71 One should not recite the four blessings of the Grace after Meals on any type of loaf for which one of the above opinions maintains that the one blessing that encompasses three is sufficient. A question of Scriptural Law is not involved even if the person ate to the point of satiation, in which instance, he is obligated to recite the Grace after Meals according to Scriptural Law.72 For according to Scriptural Law, it is sufficient to recite the one blessing that encapsulates three.73 Since the person will recite that blessing (Al hamichyah) afterwards, he should not recite the blessing HaMotzi beforehand,74 so that his blessings will not contradict each other.75 Moreover, the blessing Borei minei mezonos also includes bread. It is only that because of the importance of bread, our Sages removed it from the category of other mazon (nourishing foods) and established an independent blessing for it. [Hence,] whenever we are not certain that a loaf has the importance of bread [on which people base their meals], it should not be removed from the category in which it certainly belongs, for it is unquestionably a nourishing food. True, one who recites the blessing Borei minei mezonos on bread [that requires the blessing HaMotzi] does not fulfill his obligation.76 [The rationale: Bread] was enhanced in a manner that increased its importance. Hence, its blessing also changed. Nevertheless, when it is questionable whether a loaf is included in the category of bread [that requires the blessing HaMotzi, one who recites Borei minei mezonos] fulfills his obligation, because whenever there is uncertainty regarding a blessing of Rabbinic origin, one rules leniently. Even as an initial preference, there is no question of having recited a blessing in vain. Since our Sages ruled leniently in a matter that concerns their decrees — to fulfill one’s obligation by reciting [this] blessing [because of] the uncertainty that exists — it is not considered as a blessing that is not required. It is certainly not being recited in vain, for the person fulfills his obligation through it and is thus permitted to eat because of it. He is not mentioning G-d’s name in vain, nor using it falsely. For he is blessing G-d, Who in truth created “types of nourishing foods.”77 Moreover, even [the loaf that he is eating] is nourishing food. It is only that, when a person does not fulfill his obligation by reciting this blessing, he is considered to have recited an unnecessary blessing and to have recited G-d’s name in vain.78 He has not, however, recited G-d’s name falsely. [Indeed, this applies] even if he recited this blessing on an entity that is not a nourishing food at all.79

12/14/2020, 11:52 AM

Shulchan Aruch: Chapter 168 - [Rulings] Regarding Loaves on which to...

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[In summation, because of the differences of opinion,] any meticulous person80 who desires to be stringent with himself should not eat less than the measure on which a meal is based [from such products], (with the exception of a loaf that was [both] kneaded with other liquids or fruit juice and filled with fruit or the like)81 except a) in the midst of a meal82 [and b) when he is eating the loaf in question] for the sake of nourishment and satiation,83 as will be explained.84 ‫ ֶאָלּא‬,‫ ַוֲאִפלּוּ ֵאיָנהּ ְמֻתֶבֶּלת ְוֵאיָנהּ ְמֻמֵלּאת‬,‫יב ְוֵישׁ ְמָפ ְרִשׁים קנא ֶשַׁפּת ַהָבּא ְבִּכיָס ִנין ִהיא ַפּת ֶשׁ ִנּלּוָֹשׁה ֲאִפלּוּ ְבַּמ ִים‬ 70,‫קנב‬.(‫ ְוכוְֹסִסין אוָֹתהּ ְלֵתָאבוֹן ְול ֹא ְכֵּדי ְלַהְשִׂבּיַﬠ )ֶשׁקּוֹ ִרין קיכלי"ך‬,‫ֶשׁעוִֹשׂים אוָֹתהּ עוּגוֹת ְיֵבשׁוֹת‬ ‫ ֶשׁלּ ֹא ְלָבֵר ִבּ ְרַכּת ַהָמּזוֹן ד' ְבָּרכוֹת‬71,‫ וִּבְפָרט ִבְּסֵפק ְבָּרכוֹת‬,‫ ֵישׁ ְלָהֵקל ְבִּדְבֵרי סוְֹפ ִרים ְכִּדְבֵרי ֻכָּלּם‬,‫וְּלִﬠְנַין ֲהָלָכה‬ ‫ ִכּי ֵאין ָכּאן ָסֵפק ֶשׁל תּוָֹרה ַאף ִאם ָאַכל ְכֵּדי ְשִׂביָﬠה קנג ֶשׁהוּא ַחָיּב‬,'‫ַﬠל ַמה ֶשִּׁלְּסָבָרא ַאַחת ַדּי ִבְּבָרָכה ַאַחת ֵמֵﬠין ג‬ ‫ ְוֵכיָון ֶשְׁמָּבֵר ְבָּרָכה‬73,‫קנה‬.'‫ ֶשֲׁהֵרי ִמן ַהתּוָֹרה ַדּי ְלעוָֹלם ִבְּבָרָכה ַאַחת ֵמֵﬠין ג‬72,‫קנד‬,‫ְבִּב ְרַכּת ַהָמּזוֹן ִמן ַהתּוָֹרה‬ 75.‫ ֶשׁלּ ֹא ִיְהיוּ ִבּ ְרכוָֹתיו סוְֹתרוֹת זוֹ ֶאת זוֹ‬74,"‫ַאַחת ֵמֵﬠין ג' – ֵאין לוֹ ְלָבֵר "ַהמּוִֹציא‬ ‫ ֶאָלּא ֶשִׁמְּפֵּני ֲחִשׁיבוּתוֹ הוִֹציאוּהוּ ִמְכָּלל ְשָׁאר ָמזוֹן‬,‫ ֶשִׁבּ ְרַכּת "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" כּוֶֹלֶלת ַגּם ֵכּן ֶלֶחם ָגּמוּר‬,‫ְועוֹד‬ ‫קנו ְוָכל ֶשֵׁאין ָבּרוּר ָלנוּ ֶשֵׁיּשׁ בּוֹ ֲחִשׁיבוּת ֶלֶחם ָגּמוּר – ֵאין ְלהוִֹציאוֹ ֵמֶחְזָקתוֹ קנז ֶשׁהוּא‬,‫ְוָקְבעוּ לוֹ ְבָּרָכה ִבְּפֵני ַﬠְצמוֹ‬ ‫ִבְּכַלל ָמזוֹן ְבַּוַדּאי‬. ‫ הוִֹאיל ְו ִנְשַׁתָּנּה ְלִﬠלּוּי‬76,‫קנח‬,‫ְוַאף ַﬠל ִפּי ֶשַׁהְמָבֵר "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" ַﬠל ֶלֶחם ָגּמוּר – ל ֹא ָיָצא ְיֵדי חוָֹבתוֹ‬ ‫ ַוֲאִפלּוּ‬71,‫קנט‬.‫ ֶשְׁסֵּפק ְבָּרכוֹת ֶשׁל ִדְּבֵריֶהם ְלָהֵקל‬,‫ ִבְּסֵפק ֶלֶחם ָגּמוּר – ָיָצא‬,‫ ִמָכּל ָמקוֹם‬,‫ַוֲחִשׁיבוּת ִנְשַׁתֵּנּית ִבּ ְרָכתוֹ‬ ‫קס ֶשֵׁכּיָון ֶשֵׁהֵקלוּ ֲחָכִמים ְבִּדְבֵריֶהם ָלֵצאת ִבְּסֵפק ְבָּרָכה – ֵאין זוֹ ְבָּרָכה‬,‫ְלַכְתִּחָלּה ֵאין ָכּאן ֲחַשׁשׁ ְבָּרָכה ְלַבָטָּלה‬ ‫ ְוֵאינוֹ נוֵֹשׂא ֵשׁם ָשַׁמ ִים ַלָשּׁ ְוא‬,‫ ְוַרַשּׁאי ֶלֱאֹכל ַﬠל ָיָדהּ‬,‫ ֵכּיָון ֶשׁיּוֵֹצא ָבּהּ ְיֵדי חוָֹבתוֹ‬,‫ ְוֵאיָנהּ ְלַבָטָּלה ְבַּוַדּאי‬,‫ֶשֵׁאיָנהּ ְצ ִריָכה‬ ‫ ֶאָלּא ֶשְׁכֶּשֵׁאינוֹ יוֵֹצא ָבּהּ‬.‫ ְול ֹא עוֹד ֶאָלּא ֶשַׁגּם ֶזה ָמזוֹן הוּא‬77,‫ ֶשָׁבָּרא ִמיֵני ְמזוֹנוֹת‬,‫ ֶשֲׁהֵרי ְמָבֵר ה' ֶבֱּאֶמת‬,‫ְול ֹא ַלֶשֶּׁקר‬ ‫ ֲאִפלּוּ ִאם‬,‫ ֲאָבל ל ֹא ַלֶשֶּׁקר‬78,‫קסא‬,‫ ְונוֵֹשׂא ֵשׁם ָשַׁמ ִים ַלָשּׁ ְוא‬,‫ְיֵדי חוָֹבתוֹ ִבְּבָרָכה זוֹ – ֲהֵרי זוֹ ְבָּרָכה ֶשֵׁאיָנהּ ְצ ִריָכה‬ 79.‫ֵבַּר ַﬠל ָדָּבר ֶשֵׁאינוֹ ָמזוֹן ְכָּלל‬ ‫ ָהרוֶֹצה ְלַהְחִמיר ַﬠל ַﬠְצמוֹ – ל ֹא י ֹאַכל ָפּחוֹת ִמִשּׁעוּר ְקִביעוּת ְסעוָּדה )ֶאָלּא ַפּת ֶשׁ ִנּלּוָֹשׁה ְבַּמְשִׁקין‬80‫ְוָכל ַבַּﬠל ֶנֶפשׁ‬ ‫ ְכּמוֹ‬83,‫קסג‬,‫שַׂבע‬ ֹ ‫ ְלָמזוֹן וְּל‬82‫ ִכּי ִאם ְבּתוֹ ַהְסּעוָּדה‬81,‫אוֹ ֵמי ֵפּרוֹת ְוִהיא ְמֻמֵלּאת ְבֵּפרוֹת ְוַכיּוֵֹצא ָבֶּהם( קסב‬ 84,‫ קסד‬:‫ֶשׁ ִיְּתָבֵּאר‬ 13 Lachmaniyos are thin crepes85 (that are called nivilish) and in some locales of these countries ([are called] blinesh) that are made from flour and water that are blended to form a loose consistency in a pot. The mixture is poured over wideleafed vegetables and baked in an oven together with the leaves, or it is poured into a frying pan without any liquid, in which instance, it is governed by the same laws as an oven. This ruling applies whether [the frying pan] was heated before [the mixture] was poured into it or whether [the mixture] was [first] poured into [the frying pan] and then it was heated.86 The small amount of liquid placed on the bottom of the frying pan so that the dough will not burn is not considered as liquid [in this context].87 [As mentioned in subsection 8, the blessing Borei minei mezonos should be recited before partaking of [these grain products] and the blessing Al hamichyah afterwards. If, however, one partakes of an amount sufficient to serve as the basis of a meal, one should recite the blessing HaMotzi beforehand and Grace afterwards.] [Different laws apply] if there is [a substantial amount of] liquid [in the frying pan]. Even if one eats an amount [of these grain products] sufficient to serve as the basis of a meal, one should recite the blessings Borei minei mezonos and the one blessing that encapsulates three over them (Al hamichyah). [The rationale is that] they were never placed in the category of bread, neither when they were mixed — since they are made from a thin blend of flour — nor when they were prepared, since they were fried in liquid. Bread, [on the other hand, always] is baked, not fried.88 12/14/2020, 11:52 AM

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With regard to [grain products] that are not made with a very thin blend [of flour and water]: As long as the blend was not thick, they are not considered as bread,89 neither when they were mixed, nor when prepared, if they were fried in liquid.90 If, however, [such products] were baked in an oven or in a frying pan without liquid, they are considered as bread. The blessing HaMotzi should be recited over them, even if one does not eat an amount sufficient to serve as the basis of a meal. Since the blend [of flour and water] is not very thin, at times, people will serve it as the basis of a meal, even though the blend was not entirely thick. [In contrast to the approach above which maintains that when a meal is based on crepes, one is required to recite Grace,] there are authorities who differ. They maintain that when one eats an amount that could serve as the basis for a meal, the blessing HaMotzi and Grace should be recited over grain products from a very thin blend [of flour and water] only when the final baked product is not very thin wafers. For example, if one poured a large amount of [the mixture of flour and water] over the leaves or into a frying pan until the product became somewhat — although not entirely — thick through the baking process. If, by contrast, after baking, the end product is very thin wafers, [e.g., waffles,] like those that are baked in a mold of two blocks of hot iron, even if they serve as the basis of a meal, they do not warrant the recitation of the blessings HaMotzi and Grace over them. They are not placed in the category of bread at all, even at the time they are being baked, because they are very thin wafers. Weight should be given to these words and an amount [of these wafers] sufficient to serve as the basis of a meal should not be eaten except as part of a meal [in which they are eaten] for nourishment and satiation.91 Similarly with regard to trisa, i.e., a mixture of flour and water that is poured on the surface of a range and spreads out and is baked there: There are opinions that it does not fall into the category of bread at all.92 Even if one eats an amount that could serve as the basis for a meal, he should recite the blessings Borei minei mezonos and Al hamichyah.93 (In contrast, t'rukenin — a pastry produced by making a hollow in a cooking range into which a mixture of flour and water is placed94 — even though it is made with a very thin blend [of flour and water], one must recite the blessings HaMotzi and Grace over it when it serves as the basis of a meal as one does for bread, because it thickens through baking.95 If, however, one eats less than the amount which can serve as the basis of a meal, he should recite the blessing Borei Minei mezonos, since the blend [of flour and water] is very thin and most people do not serve this food as the basis of a meal.) ‫ ַהַנֲּﬠִשׂים ִמַתֲּﬠֹרֶבת ֶקַמח‬,(‫ וִּבְקָצת ְמִדינוֹת ֵאלּוּ )בלינע"ש‬,(‫ )ֶשׁקּוֹ ִרין ניבל"ש‬85‫יג ַלְחָמִניּוֹת קסה ֵהן ְרִקיִקין ַדִּקּים‬ ‫קסז אוֹ שׁוְֹפִכים ַﬠל‬,‫קסו ְושׁוְֹפִכים ַﬠל ֲﬠֵלי ְיָרקוֹת ְרָחִבים ְוֶנֱאֵפית ְבַּתנּוּר ִﬠם ֶהָﬠִלים‬,‫וַּמ ִים ִבְּקֵדָרה ְבִּליָלה ַרָכּה ְמֹאד‬ ‫ ֵבּין ֶשָׁשַּׁפ ָבּהּ ְוַאַחר ָכּ‬,‫ ֵבּין ֶשִׁה ְרִתּיָחהּ ְתִּחָלּה ְוַאַחר ָכּ ָשַׁפ ָבּהּ‬,‫ַמֲחַבת ֶשֵׁאין ָבּהּ ַמְשֶׁקה ֶשׁ ִדּיָנהּ ְכַּתנּוּר‬ 87,‫קסט‬.‫ וְּמַﬠט ַמְשֶׁקה ֶשׁמּוְֹשִׁחין ַהַמֲּחַבת ֶשׁלּ ֹא ִתָּשֵּׂרף ָהִﬠָסּה – ֵאינוֹ ִנְקָרא ַמְשֶׁקה‬86,‫קסח‬.‫ִה ְרִתּיָחהּ‬ ‫ ְלִפי ֶשׁלּ ֹא‬,'‫קע ֲאִפלּוּ אוֵֹכל ֵמֶהם ִשׁעוּר ְקִביַﬠת ְסעוָּדה – ְמָבֵר "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" וֵּמֵﬠין ג‬,‫ֲאָבל ִאם ֵישׁ ָבּהּ ַמְשֶׁקה‬ ,‫ ְול ֹא ִבְּשַׁﬠת ֲאִפָיָּתם ֵכּיָון ֶשׁ ִנְּטְגּנוּ ְבַּמְשֶׁקה‬,‫ ל ֹא ִבְּשַׁﬠת ִליָשָׁתם ֵכּיָון ֶשְׁבִּליָלָתם ַרָכּה‬,‫ָה ְיָתה ֲﬠֵליֶהם תּוַֹרת ֶלֶחם ֵמעוָֹלם‬ 88,‫קעא‬.‫ְוֵאין ֶלֶחם ֶאָלּא ָהָאפוּי ְול ֹא ְמֻטָגּן‬ ,‫ ִבְּשַׁﬠת ִליָשׁה‬89‫ ָכּל ֶשֵׁאין ְבִּליָלָתן ָﬠָבה קעב – ֵאין ֲﬠֵליֶהן תּוַֹרת ֶלֶחם‬,‫ַוֲאִפלּוּ אוָֹתם )ה( ֶשֵׁאין ְבִּליָלָתן ַרָכּה ְמֹאד‬ ,‫ ֲאָבל ִאם ֶנֱאפוּ ְבַּתנּוּר אוֹ ְבַּמֲחַבת ְבִּלי ַמְשֶׁקה – ֶלֶחם ָגּמוּר הוּא‬90,‫קעג‬.‫ְול ֹא ִבְּשַׁﬠת ֲאִפָיּה ִאם ִנְטְגּנוּ ְבַּמְשֶׁקה‬ ‫קעד ֶשֵׁכּיָון ֶשֵׁאין ְבִּליָלָתן ַרָכּה ְמֹאד – ַדּ ְרָכּם ֶשׁל ְבֵּני‬,‫וְּמָב ְרִכין ָﬠָליו "ַהמּוִֹציא" ֲאִפלּוּ ל ֹא ָאַכל ִשׁעוּר ְקִביַﬠת ְסעוָּדה‬ ‫קעה‬.‫ ַאף ַﬠל ִפּי ֶשֵׁאין ְבִּליָלָתם ָﬠָבה ְלַגְמֵרי‬,‫ָאָדם ִלְקֹבַּﬠ ֲﬠֵליֶהם ְסעוָּדה ִלְפָﬠִמים‬

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Shulchan Aruch: Chapter 168 - [Rulings] Regarding Loaves on which to...

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‫ְוֵישׁ אוְֹמ ִרים קעו ֶשׁאוָֹתן ֶשְׁבִּליָלָתן ַרָכּה ְמֹאד ֵאין ְמָב ְרִכין ֲﬠֵליֶהם "ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן ְכֶּשׁאוֵֹכל ִשׁעוּר ְקִביעוּת‬ ‫ ְכּגוֹן ֶשָׁשַּׁפ ַה ְרֵבּה ַﬠל ֶהָﬠִלים אוֹ ַﬠל ַהַמֲּחַבת ַﬠד ֶשַׁנֲּﬠשׂוּ ָﬠִבים‬,‫ְסעוָּדה ֶאָלּא ְכֶּשֵׁאיָנן ְרִקיִקין ַדִּקּין ְמֹאד ַאַחר ָהֲאִפָיּה‬ ‫ ְכּגוֹן אוָֹתם‬,‫קעז ֲאָבל ִאם ַגּם ַאַחר ָהֲאִפָיּה ֵהם ְרִקיִקים ַדִּקּים ְמֹאד‬,‫ ַאף ַﬠל ִפּי ֶשֵׁאיָנן ָﬠִבים ְלַגְמֵרי‬,‫ְקָצת ַﬠל ְיֵדי ָהֲאִפָיּה‬ ‫ ְלִפי ֶשֵׁאין ֲﬠֵליֶהם‬,‫ֶשׁאוִֹפים ִבּ ְדפוּס ֵבּין ב' ַבּ ְרִזִלּים – ֵאין ְקִביעוּת ְסעוָּדה מוֶֹﬠֶלת ָבֶּהם ְלָבֵר "ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן‬ ‫ ֶשׁלּ ֹא ֶלֱאֹכל ֵמֶהם ְכִּשׁעוּר‬,‫ ְוֵישׁ ָלֹחשׁ ְלִדְבֵריֶהם‬.‫ ֵכּיָון ֶשֵׁהם ְרִקיִקים ַדִּקּים ְמֹאד‬,‫תּוַֹרת ֶלֶחם ְכָּלל ַגּם ִבְּשַׁﬠת ָהֲאִפָיּה‬ 91,‫קעט‬.‫שַׂבע‬ ֹ ‫ְקִביעוּת ְסעוָּדה קעח ִכּי ִאם ְבּתוֹ ַהְסּעוָּדה ְלָמזוֹן וְּל‬  ‫ ְדַּה ְינוּ ֶשׁלּוְֹקִחים ֶקַמח וַּמ ִים וְּמָﬠ ְרִבין ְושׁוְֹפִכין ַﬠל ַהִכּיָרה ְוהוּא ִמְתַפֵּשּׁט ְוֶנֱאָפה קפ )ו( – ֵישׁ אוְֹמ ִרים‬,‫ְוֵכן ִבְּט ִריָתא‬ ‫ ַוֲאִפלּוּ אוֵֹכל ְכִּשׁעוּר ְקִביעוּת ְסעוָּדה – ְמָבֵר "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" וֵּמֵﬠין‬92,‫קפא ֶשֵׁאין ָﬠָליו תּוַֹרת ֶלֶחם ְכָּלל‬ 93,‫קפב‬.'‫ג‬ (‫ ַאף ַﬠל ִפּי ֶשְׁבִּליָלָתהּ ַרָכּה‬94,‫קפג‬,‫ֲאָבל ְטרוָֹק ִנין ְדַּה ְינוּ ֶשׁעוִֹשׂים גּוָּמא ַבִּכּיָרה ְונוְֹת ִנים ָבּהּ ֶקַמח וַּמ ִים ְמֹעָרִבים ָבּהּ‬ ‫ – מוֶֹﬠֶלת ָבֶּהם ְקִביעוּת ְסעוָּדה ְלָבֵר "ַהמּוִֹציא" וִּב ְרַכּת‬95‫קפד ִמָכּל ָמקוֹם ֵכּיָון ֶשַׁﬠל ְיֵדי ָהֲאִפָיּה ַנֲﬠִשׂים ָﬠִבים‬,‫ְמֹאד‬ ‫ הוִֹאיל וְּבִליָלתוֹ‬95,‫קפו‬,"‫ ֲאָבל ְבָּפחוֹת ִמִשּׁעוּר ְקִביעוּת ְסעוָּדה ְמָבֵר "בּוֵֹרא ִמיֵני ְמזוֹנוֹת‬.‫ַהָמּזוֹן קפה ְכַּﬠל ֶלֶחם ָגּמוּר‬ ‫ ְוֵאין ֶדֶּר ֹרב ְבֵּני ָאָדם ִלְקֹבַּﬠ ֲﬠֵליֶהם ְסעוָּדה‬,‫)ַרָכּה ְמֹאד‬: 14 When any of these types of loaves that most people are not accustomed to serving as the basis of a meal are eaten during the course of a meal as dessert and for pleasure — to relieve the heaviness of the meal96 — they are not included in the blessing recited over the bread. For example, it is common to eat crackers or sweet pastries at the end of a meal. It is necessary to recite the blessing Borei minei mezonos over them,97 just as it is necessary to recite a blessing over fruit that is eaten as dessert, as stated in sec. 177[:2]. [A different ruling applies regarding the various types of baked products described above as] pas haba bekisanin. Since there are differences of opinion concerning [these products] — there are authorities who say that the products that others deem pas haba bekisanin are actual bread — therefore, one should not recite a blessing over any such baked product eaten as part of a meal98 unless all authorities would agree that it is considered as pas haba bekisanin.99 If, however, one would like to eat such baked products for nourishment and satiation, they are considered as being served because of the meal and are covered by the blessing recited over bread, like all other cooked food served as part of a meal and eaten for the sake of nourishment, even though they do not accompany bread, as explained there.100 Moreover, [in such an instance,] there is no need to recite a blessing even over pies that are filled with fruit — not even over the fruit [filling] — as one would recite a blessing over fruit that is served as part of a meal. [The rationale:] This fruit is considered as secondary with regard to the pastry, which is a grain product. Hence, the obligation [to recite a blessing over the fruit] — together with [the pastry shell] — is covered by the blessing for the bread, since [the pastry] comes as part of the meal, for the sake of nourishment and satiation.101 [This instance resembles] the fruit [in a fruit-filled pie] which is covered by the recitation of the blessing Borei minei mezonos when eaten together with [the pastry], independently of a meal102 or [even] during the course of the meal, when it is served as dessert, for the sake of pleasure. One should not be stringent and remove some of the fruit from the pastry and recite the blessing over it, because if one also partakes of the pastry, it is a blessing recited in vain.103 Even types of pastry that are made from a very thin blend [of flour and water] that are fried in liquid and thus are never placed in the category of bread — not even

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when one eats an amount of pastry that could serve as the basis of a meal — are covered by the blessing recited over bread when they are served in a meal for the sake of nourishment and satiation, like all [other] cooked foods served as accompanying foods for the sake of nourishment. ‫ ִאם ָבּא ְלָאְכָלם ְבּתוֹ ַהְסּעוָּדה קפז ְלִקנּוַּח‬,‫יד ְוָכל ִמיֵני ְלָחִמים ַהָלּלוּ ֶשֵׁאין ֶדֶּר ֹרב ְבֵּני ָאָדם ִלְקֹבַּﬠ ְסעוָּדה ֲﬠֵליֶהם‬ ‫ ְכּמוֹ ֶשׁ ְרִגיִלין ֶשׁכּוְֹסִסין עוּגוֹת ְיֵבשׁוֹת ְבּסוֹף ַהְסּעוָּדה קפט אוֹ ִמיֵני‬96,‫קפח‬,‫ ְלָהֵקל ִמֹכֶּבד ַהַמֲּאָכל‬,‫ְסעוָּדה וְּלַתֲﬠנוּג‬ ‫ ְכּמוֹ ֶשָׁצּ ִרי‬97,‫קצא‬,"‫ ְוָצ ִרי ְלָבֵר ֲﬠֵליֶהם ַבְּתִּחָלּה "בּוֵֹרא ִמיֵני ְמזוֹנוֹת‬,‫ְמִתיָקה קצ – ֵאיָנם ִנְפָט ִרים ְבִּב ְרַכּת ַהַפּת‬ ‫ ְלִפי‬,‫קצג ֶאָלּא ֶשַׁהַפּת ַהָבָּאה ְבִּכיָס ִנין‬.‫קצב ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסיָמן קע"ז‬,‫ְלָבֵר ַﬠל ֵפּרוֹת ֶשׁאוְֹכִלין ְבִּקנּוַּח ְסעוָּדה‬ ‫ ְלִפיָכ ֵאין ְלָבֵר ְבּתוֹ‬,‫ ְוֵישׁ אוְֹמ ִרים ֶשֶׁלֶּחם ָגּמוּר הוּא ַמה ֶשֵּׁיּשׁ אוְֹמ ִרים ֶשׁהוּא ַפּת ַהָבָּאה ְבִּכיָסִנין‬,‫ֶשֶׁנְּחְלקוּ ָבּהּ‬ 99,‫קצד‬.‫ ֶאָלּא ַﬠל ַמה ֶשְּׁלִּדְבֵרי ַהֹכּל ִנְקָרא ַפּת ַהָבָּאה ְבִּכיָס ִנין‬98‫ַהְסּעוָּדה‬ ‫קצה ְכּמוֹ ֶשׁ ִנְּפָט ִרים ָכּל‬,‫שַׂבע – ֲהֵרי ֵהם ָבִּאים ֵמֲחַמת ַהְסּעוָּדה ְו ִנְפָט ִרים ְבִּב ְרַכּת ַהַפּת‬ ֹ ‫ֲאָבל ִאם ָבּא ְלָאְכָלם ְלָמזוֹן וְּל‬ 100,‫קצו‬.‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ָשׁם‬,‫ַמֲﬠֵשׂה ְקֵדָרה ֶשְׁבּתוֹ ַהְסּעוָּדה ֶשָׁבִּאים ְלָמזוֹן ַאף ַﬠל ִפּי ֶשֵׁאין ְמַלְפִּתין ָבֶּהם ֶאת ַהַפּת‬ ‫ַוֲאִפלּוּ ִמיֵני ִﬠָסּה ַהְמֻמָלִּאים ְבֵּפרוֹת – ֵאין ָצ ִרי ְלָבֵר ֲאִפלּוּ ַﬠל ַהֵפּרוֹת ֶשָׁבֶּהם ְכּמוֹ ֶשְׁמָּב ְרִכין ַﬠל ְשָׁאר ַהֵפּרוֹת‬ ‫ הוִֹאיל‬,‫ ְו ִנְפָט ִרים ִﬠָמּהּ ְבִּב ְרַכּת ַהַפּת‬,‫ ְלִפי ֶשַׁהֵפּרוֹת ַהָלּלוּ ֵהם ְטֵפִלים ְלַגֵבּי ָהִﬠָסּה ֶשִׁהיא ִמיֵני ָדָּגן‬,‫ֶשְׁבּתוֹ ַהְסּעוָּדה‬ ‫ ְכֶּשְׁמָּבֵר ָﬠֶליָה‬,"‫ ְכּמוֹ ֶשֵׁהם ִנְפָט ִרים ִﬠָמּהּ ְבִּב ְרַכּת "בּוֵֹרא ִמיֵני ְמזוֹנוֹת‬101,‫שַׂבע‬ ֹ ‫ְוִהיא ָבָּאה ְבּתוֹ ַהְסּעוָּדה ְלָמזוֹן וְּל‬ ‫ ְוֵאין ְלַהְחִמיר ְוִלַקּח ְקָצת ֵפּרוֹת ִמן‬.‫ אוֹ ְבּתוֹ ַהְסּעוָּדה ְכֶּשִׁהיא ָבָּאה ְלִקנּוַּח ְוַתֲﬠנוּג‬102,‫קצז‬,‫ֶשׁלּ ֹא ְבּתוֹ ַהְסּעוָּדה‬ 103,‫קצח‬.‫ ִכּי ִהיא ְבָּרָכה ְלַבָטָּלה ִאם אוֵֹכל ַגּם ָהִﬠָסּה‬,‫ָהִﬠָסּה וְּלָבֵר ֲﬠֵליֶהם‬ ‫ ֶשֵׁאין ֲﬠֵליֶהם תּוַֹרת ֶלֶחם ְכָּלל ֲאִפלּוּ ְכֶּשׁאוְֹכִלים ֵמֶהם ִשׁעוּר‬,‫ַוֲאִפלּוּ ִמיֵני ִﬠָסּה ֶשְׁבִּליָלָתם ַרָכּה ְמֹאד ְו ִנְטְגּנוּ ְבַּמְשֶׁקה‬ ‫ ְכּמוֹ ֶשִׁנְּפָט ִרים ָכּל ַמֲﬠֵשׂה‬,‫שַׂבע‬ ֹ ‫ ַאף ַﬠל ִפּי ֵכן ִנְפָט ִרים ְבִּב ְרַכּת ַהַפּת ְכֶּשָׁבִּאים ְבּתוֹ ַהְסּעוָּדה ְלָמזוֹן וְּל‬,‫ְקִביעוּת ְסעוָּדה‬ ‫ קצט‬:‫ְקֵדָרה ֶשָׁבִּאים ְלַתְבִשׁיל וְּלָמזוֹן‬ 15[Different rules apply, however, when a grain product] was made with a very thick dough and thus it was categorized as bread at the time of kneading. There are authorities who maintain that even if [subsequently the dough] was thinned with water and made into a soft, spongy texture and was then cooked in water104 or fried in liquid,105 the end product does not lose the status of bread with regard to the blessings HaMotzi and Grace, just as they do not lose the status of as bread with regard to the separation of challah.106If a person partakes of such a grain product as part of a meal, it is covered by the blessing recited over bread just as bread is, even if it is eaten only for dessert and for pleasure. Other authorities maintain that cooking or frying causes the dough to cease being categorized as bread. Even if one eats enough of these products to serve as the basis of a meal, he should recite only the blessings Borei minei mezonos and the Al hamichyah. [According to these authorities, this ruling applies] even if the product is considered as bread with regard to the obligation to separate challah, e.g., when kneading the dough, the person did not intend to cook or fry the dough, and [only] afterwards changed his mind and did so.107 [To highlight the difference between the laws regarding blessings and those pertaining to challah:]There is an obligation to separate challah from this dough, for [the obligation of challah] is dependent on [the person’s intent] at the time he mixes the flour into the water, since the obligation to separate challah takes effect at that time. Therefore, if the dough was categorized as bread at the time of kneading, because it was a thick mixture, the obligation to separate challah takes effect for the dough, and [that obligation] is not removed when it is [later] cooked or fried. With regard to the blessings HaMotzi and Grace, by contrast, everything depends on the [final] process of preparation that [causes] the product to become fit to eat. Any grain product that was not baked in an oven or in a pan without liquid is not categorized as bread. If it was eaten during the course of a meal for dessert and for pleasure, it is not covered by the 12/14/2020, 11:52 AM

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blessing over the bread. A G-d-fearing person should satisfy [the stringencies of] both approaches and only eat such products in the midst of a meal, [eating them] for the sake of nourishment and satiation. The [prevailing] custom, however, is to rule leniently and follow the latter opinion (because, fundamentally, the halachah follows that view).108 ‫ ֶשֵׁיּשׁ ָﬠָליו תּוַֹרת ֶלֶחם ִבְּשַׁﬠת ִליָשׁה – ֵישׁ אוְֹמ ִרים ר ֶשֲׁאִפלּוּ ִרְכּכוֹ ְבַּמ ִים‬,‫טו ֲאָבל ָכּל ָדָּבר ֶשְׁבִּליָלָתהּ ָﬠָבה ְלַגְמֵרי‬ ‫ – ל ֹא ִנְתַבְּטָּלה תּוַֹרת ֶלֶחם ִמֶמּנּוּ ְלִﬠְנַין "ַהמּוִֹציא" וִּב ְרַכּת‬105‫ אוֹ ִט ְגּנוֹ ְבַּמְשֶׁקה‬104‫ַוֲﬠָשׂאוֹ ֻסְפָגּ ִנין וִּבְשּׁלוֹ ְבַּמ ִים‬ ‫ ְוִאם אוְֹכלוֹ ְבּתוֹ ַהְסּעוָּדה – ִנְפָטר ְבִּב ְרַכּת ַהַפּת ְכּמוֹ ְשָׁאר ֶלֶחם‬106,‫רא‬.‫ ְכּמוֹ ֶשׁלּ ֹא ִנְתַבְּטָּלה ִמֶמּנּוּ ְלִﬠ ְנַין ַחָלּה‬,‫ַהָמּזוֹן‬ ‫ ַוֲאִפלּוּ אוְֹכלוֹ ְלִקנּוַּח וְּלַתֲﬠנוּג ִבְּלַבד‬,‫ָגּמוּר‬. ‫ ַוֲאִפלּוּ אוֵֹכל ִמֶמּנּוּ ִשׁעוּר ְקִביעוּת ְסעוָּדה – ֵאינוֹ‬,‫ְוֵישׁ אוְֹמ ִרים רב ֶשׁ ִנְּתַבֵּטּל ִמֶמּנּוּ תּוַֹרת ֶלֶחם ַﬠל ְיֵדי ִבּשּׁוּל אוֹ ִטגּוּן‬ ‫ ְכּגוֹן ֶשִׁבְּשַׁﬠת ִליָשׁה ל ֹא‬,‫רג ַוֲאִפלּוּ ִאם הוּא ְבִּﬠ ְנָין ֶשָׁקּרוּי ֶלֶחם ְלִﬠ ְנַין ַחָלּה‬,'‫ְמָבֵר ֶאָלּא "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" וֵּמֵﬠין ג‬ ‫רה ְלִפי ֶשְׁבַּחָלּה ַהֹכּל הוֵֹל ַאַחר ִגְּלגּוּל‬,‫ ֶשׁהוּא ַחָיּב ְבַּחָלּה‬107,‫רד‬, ‫ָהָיה ְבַּדְﬠתּוֹ ְלַבְשּׁלוֹ אוֹ ְלַטְגּנוֹ ְוַאַחר ָכּ ִנְמַל‬ ‫ וְּלִפיָכ ְכֶּשָׁה ְיָתה ָﬠָליו תּוַֹרת ֶלֶחם ִבְּשַׁﬠת ִליָשׁה ֶשָׁה ְיָתה ְבִּליָלָתהּ ָﬠָבה – ִמָיּד ָחל‬,‫ ֶשָׁאז ָחל ִחיּוּב ַחָלּה‬,‫ַהֶקַּמח ַבַּמּ ִים‬ ‫ ֲאָבל ְלִﬠ ְנַין "ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן ַהֹכּל הוֵֹל ַאַחר‬,‫ ְושׁוּב ל ֹא ִנְפַקע ִמֶמּנּוּ ַﬠל ְיֵדי ִבּשּׁוּל ְוִטגּוּן‬,‫ָﬠָליו ִחיּוּב ַחָלּה‬ ‫רו ְוִאם ֲאָכלוֹ‬.‫ ְוָכל ֶשׁלּ ֹא ֶנֱאָפה ְבַּתנּוּר אוֹ ְבַּמֲחַבת ְבִּלי ַמְשֶׁקה – ֵאינוֹ ָקרוּי ֶלֶחם‬,‫ ְכֶּשַׁנֲּﬠָשׂה ָראוּי ַלֲאִכיָלה‬,‫ָהֲאִפָיּה‬ ‫רז‬.‫ְבּתוֹ ַהְסּעוָּדה ְלִקנּוַּח וְּלַתֲﬠנוּג – ֵאינוֹ ִנְפַטר ְבִּב ְרַכּת ַהַפּת‬  ‫ ֲאָבל ַהִמְּנָהג ְלָהֵקל ִכְּסָבָרא ַאֲחרוָֹנה‬.‫שַׂבע‬ ֹ ‫ ְול ֹא י ֹאְכֶלנּוּ ֶאָלּא ְבּתוֹ ַהְסּעוָּדה רח ְלָמזוֹן וְּל‬,‫ִויֵרא ָשַׁמ ִים יוֵֹצא ְיֵדי ְשֵׁניֶהם‬ , 108 ‫ רי‬:(‫רט )ִכּי ֵכן ִﬠָקּר‬ 16 Even according to the first opinion [mentioned in subsection 15],109 there are authorities who maintain that it is not necessary to recite the blessings HaMotzi and Grace [when partaking of products made from a thick dough that was cooked or fried] unless one eats an amount sufficient to base a meal upon. If not, it suffices to recite the blessings Borei minei mezonos and the Al hamichyah, as is the case with regard to pas haba bekisanin. For [pas haba bekisanin] is also considered as bread with regard to the obligation to separate challah.110Nevertheless, since it is not common practice for it to serve as the basis of a meal, the blessings HaMotzi and Grace are not recited over it. Similarly, it is not common practice for fried foods to serve as the basis of a meal. (These authorities maintain that even according to the first opinion, the blessings Borei minei mezonos and Al hamichyah should be recited over these [fried] products when a small portion of them is eaten during a meal for dessert and for pleasure.) Other authorities differ (and maintain that these [fried] products do not resemble) pas habaah bekisnin, for the latter is not considered as actual bread111 — according to the authorities who maintain that [pas haba bekisanin] is bread that was kneaded with other liquids or with fruit juice. These fried products, by contrast, were considered as actual bread at the time the dough was made. They are not removed from this category because they were fried or cooked with regard to the blessings HaMotzi and Grace, just as they are not removed from this category with regard to the obligation to separate challah, according to the first opinion. However, [these authorities112 agree that a different ruling applies] according to the opinion that pas haba bekisanin is bread that was kneaded with water alone, but was afterwards filled with honey or different fruits or made into thin dry crackers that are eaten for the sake of pleasure. At the time the dough was kneaded, it was like bread, and it was baked in an oven as bread is, and yet, the blessings HaMotzi and Grace are not recited over it since it is not common for it to serve as the basis for a meal. How much more so [should this ruling apply to] a dough that

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was kneaded in water, but afterwards, cooked or fried in liquids or in honey! Certainly, frying it in honey will have no lesser effect113 than it being filled with honey and baked in an oven, which removes it from the category of actual bread. For the filling affects [directly] only the inner portion [of the pastry]. When it is fried, by contrast, the entire dough is steeped in the honey, and [the honey] becomes entirely absorbed within [the dough]. Moreover, it was never baked in an oven at all.114 As has already been explained above,115 according to law, leniency should be followed [with regard to the recitation of blessings, for they are requirements] of Rabbinic Law.116 How much more so does this [principle] apply in this instance, for [the common] custom is to show leniency in all instances.117 ‫ ֵישׁ אוְֹמ ִרים ריא ֶשֵׁאין ָצ ִרי ְלָבֵר "ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן ֶאָלּא ְכֶּשׁאוֵֹכל ִשׁעוּר‬109‫טז ְוַאף ַלְסָּבָרא ָה ִראשׁוָֹנה‬ ‫ ֶשׁהוּא ַגּם ֵכּן ֶלֶחם‬,‫ ֶשִׁאם ל ֹא ֵכּן ַדּי ְבִּב ְרַכּת "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" וֵּמֵﬠין ג' ְכּמוֹ ְלַפת ַהָבָּאה ְבִּכיָס ִנין‬,‫ְקִביעוּת ְסעוָּדה‬ ‫ ֵכּיָון ֶשֵׁאין ַדּ ְרָכּם ֶשׁל ְבֵּני ָאָדם ִלְקֹבַּﬠ ָﬠֶליָה ֵאין ְמָב ְרִכין ָﬠֶליָה "ַהמּוִֹציא" וִּב ְרַכּת‬,‫ ְוַאף ַﬠל ִפּי ֵכן‬110,‫ריב‬,‫ָגּמוּר ְלַחָלּה‬ ‫ ַאף ַלְסָּבָרא ָה ִראשׁוָֹנה ָצ ִרי ְלָבֵר‬,‫ריג ַאף ַﬠל ִמיֵני ִטגּוּן ַגּם ֵכּן ֵאין ֶדֶּר ִלְקֹבַּﬠ ְסעוָּדה ֲﬠֵליֶהם )וְּלִפי ִדְּבֵריֶהם‬,‫ַהָמּזוֹן‬ ‫ריד‬.(‫ֲﬠֵליֶהם "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" ְבּתוֹ ַהְסּעוָּדה ִאם אוֵֹכל ֵמֶהם ְמַﬠט ְלִקנּוַּח וְּלַתֲﬠנוּג‬ ‫ ְלִדְבֵרי ָהאוְֹמ ִרים‬111,‫ ֶשִׁהיא ַגּם ֵכּן ֶלֶחם ָגּמוּר רטז‬,‫ְוֵישׁ חוְֹלִקים רטו ) ְואוְֹמ ִרים ֶשֵׁאיָנם דּוִֹמין( ְלַפת ַהָבָּאה ְבִּכיָס ִנין‬ ‫ ֲאָבל ִמיֵני ִטגּוּן ֶשִׁבְּשַׁﬠת ִליָשָׁתם ָהיוּ ֶלֶחם ָגּמוּר ריז – ל ֹא ִנְפַקע ֵמֶהם ֵשׁם‬,‫ֶשִׁהיא ַפּת ֶשִׁנּלּוָֹשׁה ְבַּמְשִׁקין אוֹ ֵמי ֵפּרוֹת‬ ‫ ְכּמוֹ ֶשׁלּ ֹא ִנְפַקע ֵמֶהם ְלִﬠ ְנַין ַחָלּה ַלְסָּבָרא ָה ִראשׁוָֹנה‬,‫ֶלֶחם ָגּמוּר ַﬠל ְיֵדי ִטגּוּן אוֹ ִבּשּׁוּל ְלִﬠ ְנַין "ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן‬. ‫ ֶאָלּא ֶשַׁאַחר ָכּ ִמֵלּא אוָֹתהּ‬,‫ ֶשַׁפּת ַהָבָּאה ְבִּכיָס ִנין ִהיא ַפּת ְגּמוָּרה ֶשִׁנּלּוָֹשׁה ְבַּמ ִים ְלַבד‬112,‫ֲאָבל ְלִדְבֵרי ָהאוְֹמ ִרים ריח‬ ‫ריט ְוַאף ֶשִׁבְּשַׁﬠת ִליָשׁה ָהָיה ֶלֶחם‬,‫ ְוכוְֹסִסין אוֹתוֹ ְלֵתָאבוֹן‬,‫ אוֹ ָﬠָשׂה ִמֶמָּנּה עוּגוֹת ַדּקּוֹת ְיֵבשׁוֹת‬,‫ְדַּבשׁ אוֹ ְבִּמיֵני ֵפּרוֹת‬ ‫ הוִֹאיל ְוֵאין ֶדֶּר‬,‫ ְוַגם ֶנֱאפוּ ְבַּתנּוּר ְכֶּלֶחם ָגּמוּר – ַאף ַﬠל ִפּי ֵכן ֵאין ְמָב ְרִכין ֲﬠֵליֶהם "ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן‬,‫ָגּמוּר‬ ‫ ֶשְׁבַּוַדּאי ַהִטּגּוּן‬,‫ ָכּל ֶשֵׁכּן ִﬠָסּה ֶשׁ ִנּלּוָֹשׁה ְבַּמ ִים ְוַאַחר ָכּ ִבְּשָּׁלהּ אוֹ ִטְגָּנהּ ְבַּמְשֶׁקה אוֹ ִבְּדַבשׁ‬,‫ֹרב ְבֵּני ָאָדם ִלְקֹבַּﬠ ֲﬠֵליֶהם‬ ‫ וְּבִטגּוּן‬,‫ ֶשֲׁהֵרי ַהִמּלּוּי ֵאינוֹ ֶאָלּא ִבְּפ ִנים‬,‫ ִמִמּלּוּי ִבְּדַבשׁ ָהָאפוּי ְבַּתנּוּר ֶשְׁמַּבְטּלוֹ ִמתּוַֹרת ֶלֶחם ָגּמוּר‬113‫ִבְּדַבשׁ ֵאינוֹ ָגּרוַּﬠ‬ 114,‫רכ‬.‫ ְוַגם ל ֹא ֶנֱאֵפת ְבַּתנּוּר ְכָּלל‬,‫ָכּל ָהִﬠָסּה ִהיא ְשׁרוָּיה ִבְּדַבשׁ וְּבלוָּﬠה ִמֶמּנּוּ ְבֻּכָלּהּ‬ ‫ ְוָכל ֶשֵׁכּן ָכּאן ֶשַׁהִמְּנָהג ְלָהֵקל ְבָּכל‬116,‫רכב‬,‫ ֶשִׁמּן ַהִדּין ֵישׁ ְלָהֵקל ְבִּדְבֵרי סוְֹפ ִרים‬115,‫וְּכָבר ִנְתָבֵּאר ְלַמְﬠָלה רכא‬ 117,‫ רכג‬:‫ִﬠ ְנָין‬ 17 All of the above applies when, after being fried or cooked, the pastry has the appearance of bread. For example, [if the pastry] was baked in a frying pan, but there remained a small amount of water in which it was cooked, or some of the liquid in which it was fried remained in the frying pan when it was baked, e.g., meat pies, quiches, or kreplach.118 Nevertheless, there are authorities who maintain that meat pies and quiches, since they are filled with meat or cheese, are considered as pas haba bekisanin even if they are baked in an oven.119 [Hence,] according to all authorities, the blessings HaMotzi and Grace should not be recited upon them unless they serve as the basis for a meal. If they are eaten during the course of a meal, they are covered by the blessing recited over the bread, even if they are fried. [The rationale:] they are served as a food and for nourishment, not as dessert and for pleasure, since they were filled with meat or cheese, not fruit. Grain products that were cooked in a pot, (e.g., noodles, or kreplach in those places where they are not baked at all in a frying pan with liquid, instead, they are first cooked and afterwards, fried,) do not have the appearance of bread at all. One need not observe the stringency of not eating them without [reciting] the blessings HaMotzi and Grace on bread. [This ruling applies] even when they serve as the 12/14/2020, 11:52 AM

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basis of a meal, and even when they consist of large pieces, each the size of an olive or more.120 ‫ ֶאָלּא ֶשָׁהָיה ָשׁם ְמַﬠט ַמ ִים‬,‫ ְכּגוֹן ֶשֶׁנֱּאֵפת ְבַּמֲחַבת‬,‫יז ְוָכל ֶזה ְכֶּשֵׁיּשׁ ֹתַּאר ֶלֶחם ַﬠל ָהִﬠָסּה רכד ַאַחר ַהִטּגּוּן )ז( ְוַהִבּשּׁוּל‬ ‫רכה ְכּמוֹ ַפְּשִׁטיָד"א ופלאדי"ן‬,‫ אוֹ ְמַﬠט ַמְשֶׁקה ֶשִׁנְּטְגָּנה ָבֶּהם ִבְּשַׁﬠת ֲאִפָיָּתהּ‬,‫ֶשׁ ִנְּתַבְּשָּׁלה ָבֶּהם ִבְּשַׁﬠת ֲאִפָיָּתהּ‬ 118,‫רכו‬.‫וקרעפלי"ך‬ ‫ֶאָלּא ֶשַׁהַפְּשִׁטיָדא ופלאדי"ן ֶשֵׁהן ְמֻמָלּאוֹת ְבָּבָשׂר וְּגִביָנה – ֵישׁ אוְֹמ ִרים רכז ֶשֵׁהן ַפּת ַהָבָּאה ְבִּכיָס ִנין ֲאִפלּוּ ִאם ֶנֱאפוּ‬ ‫רכח ְוִאם אוְֹכָלן ְבּתוֹ‬.‫ ְוֵאין ְמָב ְרִכים ֲﬠֵליֶהם "ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן ְבּל ֹא ְקִביעוּת ְסעוָּדה ְלִדְבֵרי ַהֹכּל‬119,‫ְבַּתנּוּר‬ ‫ ֵכּיָון ֶשֵׁהן‬,‫ ִמְפֵּני ֶשֵׁהן ָבִּאין ְלַתְבִשׁיל וְּלָמזוֹן ְול ֹא ְלִקנּוַּח ְוַתֲﬠנוּג‬,‫ַהְסּעוָּדה – ִנְפָטרוֹת ְבִּב ְרַכּת ַהַפּת ֲאִפלּוּ ֵהן ְמֻטָגּנוֹת‬ ‫רכט‬.‫ְמֻמָלִּאים ְבָּבָשׂר וּ ְגִביָנה ְול ֹא ְבֵּפרוֹת‬ ‫רל ְוֵכן קרעפלי"ך‬,‫ ֶשׁקּוֹ ִרין ְבַּא ְרֵצנוּ לאקשי"ן‬,‫ֲאָבל ִמיֵני ִﬠָסּה ֶשׁ ִנְּתַבְּשּׁלוּ ִבְּקֵדָרה )ְכּמוֹ ורימזלי"ך ִבְּלשׁוֹן ַאְשְׁכַּנז‬ ‫ ֶאָלּא ְמַבְשִּׁלים אוָֹתן ְתִּחָלּה ְוַאַחר ָכּ ְמַט ְגּ ִנין אוָֹתן( – ֵאין‬,‫ִבְּמקוֹמוֹת ֶשֵׁאין אוִֹפים אוָֹתן ְכָּלל ְבַּמֲחַבת ֶשֵׁיּשׁ ָבּהּ ַמְשֶׁקה‬ ,‫ ְוֵאין ְלַהְחִמיר ָבֶּהם ְכָּלל ֶשׁלּ ֹא ְלָאְכָלם ְבּל ֹא "ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן ֲאִפלּוּ ִבְּקִביעוּת ְסעוָּדה‬,‫ֲﬠֵליֶהם ֹתַּאר ֶלֶחם ְכָּלל‬ 120,‫ רלא‬:‫ ֶשֵׁיּשׁ ְבָּכל ַאַחת ַכַּזּ ִית ְויוֵֹתר‬,‫ַוֲאִפלּוּ ֵהן ֲחִתיכוֹת ְגּדוֹלוֹת‬ 18 When does the above apply? When [products made from] dough were cooked. When, by contrast, bread [that had been baked previously] was cooked, cooking does not cause its [status to be downgraded and for] it to be removed from the category of bread, even according to the latter opinion,121 nor does frying cause its status to change.122 The blessings HaMotzi and Grace are recited over [such bread],123 even if it does not serve as the basis of a meal and even if it becomes [partially] dissolved in the cooking process and only an olive-sized portion remains from every slice. [Different rules apply,] however, to a piece of bread that is smaller than an olive. Whether it was [originally] larger and was broken up through the cooking process or it was less than an olive-sized portion before it was cooked, the cooking process causes [its status to be downgraded and for] it to be removed from the category of bread with regard to the blessing. This [ruling] applies even if the form of bread is still evident. Since it was cooked, it is not considered as having the appearance of bread. The blessings Borei minei mezonos and Al hamichyah should be recited even if one eats an amount sufficient to serve as the basis of a meal, provided that the pieces were smaller than an olive-sized portion.124 [This ruling applies] even if the pieces became attached through cooking and now each piece is the size of an olive or larger; it is only that before cooking, each of the pieces was less than an olive-sized portion.125 The above [rulings] apply when [the pieces of bread] were cooked in a k’li rishon.126 If, however, they were placed in a bowl and [liquid] from a k’li rishon was poured over them, [the ruling] depends on the differences of opinion whether or not [liquid poured from a k’li rishon] can cook food as a k’li rishon does. Therefore, one should refrain from partaking of them except in the midst of a meal127 if they have the appearance of bread, i.e., they can be recognized as bread.128 If, however, because of [the liquid] poured over them, [the pieces] ceased to have the appearance of bread — indeed, even if [bread]crumbs were soaked in cold water until they ceased to have the appearance of bread — one should recite the blessings Borei minei mezonos and the one blessing that encapsulates three (Al hamichyah). [This ruling applies] even if one ate an amount sufficient to serve as the basis of a meal, for their [unique status] has been nullified and they have already been

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removed from the category of bread, since none of thesepieces are the size of an olive and they no longer have the appearance of bread. Whenever water turns white because of the crumbs [that were soaked in it, it can be assumed that] they have lost the appearance of bread.129 The same law applies with regard to pieces of bread that are dried over coals and then left to soak in beer. If none of them are the size of an olive and they no longer have the appearance of bread, the blessing Borei minei mezonos is recited upon them. ‫ ֲאָבל ֶלֶחם ָגּמוּר ֶשׁ ִנְּתַבֵּשּׁל – ל ֹא ִנְתַבֵּטּל ִמתּוַֹרת ֶלֶחם ַﬠל ְיֵדי ִבּשּׁוּל ֲאִפלּוּ‬,‫יח ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבִּﬠָסּה ֶשׁ ִנְּתַבְּשָּׁלה‬ ‫ ֲאִפלּוּ ְבּל ֹא‬123,‫ וְּמָב ְרִכים ָﬠֶליָה "ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן רלג‬122,‫רלב‬,‫ ַוֲאִפלּוּ ַﬠל ְיֵדי ִטגּוּן‬121,‫ַלְסָּבָרא ָהַאֲחרוָֹנה‬ 9,‫רלד‬.‫ ַוֲאִפלּוּ ִאם ִנמּוַֹח ַבִּבּשּׁוּל ְול ֹא ִנְשַׁאר ִמָכּל ְפּרוָּסה ֶאָלּא ַכַּזּ ִית‬,‫ְקִביעוּת ְסעוָּדה‬ ‫רלה ֵבּין ֶשָׁה ְיָתה ְפּחוָּתה ִמַכַּזּ ִית רלו ֹקֶדם‬,‫ ֵבּין ֶשָׁה ְיָתה ְפּרוָּסה ְגּדוָֹלה ְוֶנְחְלָקה ַבִּבּשּׁוּל‬,‫ֲאָבל ְפּרוָּסה ְפּחוָּתה ִמַכַּזּ ִית‬ ‫רלח ֶשֵׁכּיָון‬,‫ ֲאִפלּוּ ִאם ִנ ְרֶאה ֶשֵׁיּשׁ ָבּהּ ֹתַּאר ֶלֶחם‬,‫ֶשׁ ִנְּתַבְּשָּׁלה רלז – ָיְצָאה ִמתּוַֹרת ֶלֶחם ַﬠל ְיֵדי ִבּשּׁוּל ְלִﬠ ְנַין ְבָּרָכה‬ ‫ ֲאִפלּוּ ִאם אוֵֹכל ִשׁעוּר ְקִביעוּת ְסעוָּדה‬,'‫רלט וְּמָבֵר "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" וֵּמֵﬠין ג‬,‫ֶשִׁנְּתַבֵּשּׁל – ֵאינוֹ ָחשׁוּב ֹתַּאר ֶלֶחם‬ ‫ ֶאָלּא ֶשֹׁקֶּדם‬,‫ ַוֲאִפלּוּ ִנְדְבּקוּ ַﬠל ְיֵדי ַהִבּשּׁוּל ְוֵישׁ ָבֶּהם ַﬠָתּה ַכַּזּ ִית ְויוֵֹתר ְבָּכל ֲחִתיָכה‬124,‫רמ‬.‫ִמֵפּרוּ ִרים ְפּחוִּתים ִמַכַּזּ ִית‬ 125,‫רמא‬.‫ַהִבּשּׁוּל ל ֹא ָהָיה ְבָּכל ֶאָחד ִבְּפֵני ַﬠְצמוֹ ַכַּזּ ִית‬ ‫ ֲאָבל ִאם ִה ִנּיָחם רמג ִבְּקָﬠָרה ְוֵﬠָרה ֲﬠֵליֶהם ִמְכִּלי ִראשׁוֹן – ָתּלוּי‬126,‫רמב‬,‫ְוהוּא ֶשִׁנְּתַבְּשּׁלוּ )ח( ִבְּכִלי ִראשׁוֹן‬ 127‫רמד ָלֵכן ֵישׁ ִלְמ ֹנַﬠ ֶשׁלּ ֹא ְלָאְכָלם ִכּי ִאם ְבּתוֹ ַהְסּעוָּדה‬.‫ְבַּמֲח ֶקת ֶשֶׁנְּחְלקוּ ְבֵּﬠרוּי ִאם ְמַבֵשּׁל ִכְּכִלי ִראשׁוֹן ִאם ָלאו‬ 128,‫רמו‬.‫רמה ְדַּה ְינוּ ֶשׁ ִנָּכּר ְוָידוַּﬠ ֶשׁהוּא ֶלֶחם‬,‫ִאם ִנ ְרֶאה ֶשֵׁיּשׁ ֲﬠֵליֶהם ֹתַּאר ֶלֶחם‬ ‫ ַוֲאִפלּוּ ֵפּרוּ ִרים ַהְשּׁרוּ ִיים ְבַּמ ִים צוֹ ְנִנים ֶשָׁהַל ֵמֶהם ֹתַּאר ַהֶלֶּחם ַﬠל ְיֵדי‬,‫ֲאָבל ִאם ָהַל ֵמֶהם ֹתַּאר ַהֶלֶּחם ַﬠל ְיֵדי ָהֵﬠרוּי‬ ‫ ֶשְׁכָּבר‬,‫רמח ֲאִפלּוּ ִאם אוֵֹכל ִשׁעוּר ְקִביעוּת ְסעוָּדה‬,'‫ְשׁ ִרָיּה זוֹ רמז – ְמָבֵר ֲﬠֵליֶהם "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" וֵּמֵﬠין ג‬ ‫ ְוָכל ֶשַׁהַמּ ִים ִמְתַלְבּ ִנים‬.‫רמט ֵכּיָון ֶשֵׁאין ַכַּזּ ִית ְבָּכל ֶאָחד רנ ְוַגם ל ֹא ֹתַּאר ֶלֶחם‬,‫ִנְתַבְּטּלוּ ְוָיְצאוּ ִמתּוַֹרת ֶלֶחם ְלַגְמֵרי‬ ‫ ְוהוּא ַהִדּין ַלֲחִתיכוֹת ַפּת ֶשְׁמַּיְבִּשׁין ַﬠל ַהֶגָּחִלים ְושׁוֹ ִרין‬129,‫רנא‬.‫ֵמֲחַמת ַהֵפּרוּ ִרים – ְכָּבר ָהַל ֵמֶהם ֹתַּאר ַהֶלֶּחם‬ ‫ רנג‬:"‫רנב ֶשִׁאם ֵאין ַכַּזּ ִית ְבָּכל ֶאָחד ְוֵאין ֹתַּאר ֶלֶחם – ְמָב ְרִכין ֲﬠֵליֶהם "בּוֵֹרא ִמיֵני ְמזוֹנוֹת‬,‫אוֹתוֹ ְבֵּשָׁכר‬ 19 Similar [laws apply to] breadcrumbs in a bowl that honey, milk, or soup cause to stick and adhere to each other.130 If they no longer have the appearance of bread and none of them individually are the size of an olive, the blessings HaMotzi and Grace should not be recited over them, even when one eats an amount sufficient to serve as the basis of a meal, as [is the law regarding dough that was] cooked or fried according to the latter opinion explained above,131 since, fundamentally, the halachah follows that view. When, by contrast, breadcrumbs do not stick together, even when they do not have the appearance of bread because they are very small, the blessings HaMotzi and Grace should be recited over them, even when one does not eat an amount sufficient to serve as the basis of a meal. [Indeed,] the blessing HaMotzi should be recited even over one flour-thin crumb of bread. Since it is bread alone — there is no mixture of liquid that joins and attaches it [to other crumbs] — its status is not downgraded and it is not removed from the category of bread. Moreover, even if one places small crumbs of bread into liquid briefly to soften them, but they do not remain in the liquid long enough for them to lose the appearance of bread,132 one should recite the blessing HaMotzi over them even if they do not look like bread because they are very small.133 [This ruling applies] even if they are placed in a liquid so hot that a hand recoils from it, as long as it is in a k’li sheni which does not cook [food placed into it].134 ‫ ִאם ֵאין ֲﬠֵליֶהם ֹתַּאר‬130,‫רנה‬,‫יט ְוֵכן ֵפּרוֵּרי ֶלֶחם רנד ֶשְׁמַּחְבּ ִרים וְּמַדְבִּקים אוָֹתם ִבְּקָﬠָרה ִבְּדַבשׁ אוֹ ָחָלב אוֹ ָמָרק‬ ‫רנו ְוֵאין ְבָּכל ֶאָחד ִבְּפֵני ַﬠְצמוֹ ַכַּזּ ִית רנז – ֵאין ְמָב ְרִכים ֲﬠֵליֶהם "ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן ֲאִפלּוּ‬,‫ֶלֶחם ֵמֲחַמת ֶזה‬

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‫ ֶשֵׁכּן ִﬠָקּר‬131,‫רנח ְכּמוֹ ְבִּבשּׁוּל ְוִטגּוּן ַלְסָּבָרא ָהַאֲחרוָֹנה ֶשִׁנְּתָבֵּאר ְלַמְﬠָלה רנט‬,‫ִבְּקִביעוּת ְסעוָּדה‬. ‫רס ַאף ַﬠל ִפּי ֶשֵׁאין ֲﬠֵליֶהם ֹתַּאר ֶלֶחם ִמְפֵּני ֶשֵׁהן ַדִּקּין ְבּיוֵֹתר רסא – ְמָב ְרִכין‬,‫ֲאָבל ֵפּרוֵּרי ֶלֶחם ֶשֵׁאיָנן ְמֻחָבּ ִרין ַיַחד‬ ‫ ֲאִפלּוּ ַﬠל ֵפּרוּר ֶאָחד ַדּק ְכֶּקַמח ְמָבֵר‬,‫ֲﬠֵליֶהם "ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן רסב ֲאִפלּוּ ְבּל ֹא ְקִביעוּת ְסעוָּדה‬ ‫רסג ֶשֵׁכּיָון ֶשׁהוּא ַפּת ִבְּפֵני ַﬠְצמוֹ ְבִּלי ַתֲּﬠֹרֶבת שׁוּם ַמְשֶׁקה ְבּתוֹכוֹ ַהְמַחְבּרוֹ וְּמַדְבּקוֹ רסד – ֵאינוֹ יוֵֹצא‬,"‫"ַהמּוִֹציא‬ ‫ ְוֵאיָנם שׁוִֹהים ְבּתוֹכוֹ ַﬠד‬,‫ )ט( ַוֲאִפלּוּ ִאם נוֵֹתן ֵפּרוּ ִרים ַדִּקּים ְלתוֹ ֵאיֶזה ַמְשֶׁקה ְלִפי ָשָׁﬠה ְלַרְכָּכם‬.‫ִמתּוַֹרת ַפּת ְלעוָֹלם‬ ‫רסה ַאף ַﬠל ִפּי ֶשֵׁאין ֲﬠֵליֶהם ֹתַּאר ֶלֶחם‬,"‫ – ְמָבֵר ֲﬠֵליֶהם "ַהמּוִֹציא‬132‫ֶשֵׁיֵּל ֹתַּאר ַהֶלֶּחם ֵמֲﬠֵליֶהם ַﬠל ְיֵדי ְשׁ ִרָיּה זוֹ‬ ‫ ֶשֵׁאינוֹ‬126‫ ִאם הוּא ִבְּכִלי ֵשִׁני‬,‫ ַוֲאִפלּוּ ִאם נוְֹתָנם ְבַּמְשֶׁקה ַחם ֶשַׁהָיּד סוֶֹלֶדת ָבֶּהם‬133.‫ֵמֲחַמת ֶשֵׁהם ַדִּקּים ְבּיוֵֹתר‬ 134,‫ רסו‬:‫ְמַבֵשּׁל‬ 20 Similarly, if one crumbled bread into crumbs that are small, like flour, and afterwards, joined them together in a paste-like mixture — even if one had first soaked them in water until they lost the appearance of bread — since they are the size of an olive in their present form, he should recite the blessings HaMotzi and Grace over them. For when there is an olive-sized portion [of food that is made from breadcrumbs], it is not necessary that it have the appearance of bread135 [to require the blessing HaMotzi].136 [This ruling applies] even when one kneaded them with hot water from a k’li sheni.137[Moreover,] even if one kneads such crumbs with other liquids or with fruit juice, the products are not placed in the category of pas haba bekisanin. [The rationale:] Since these [crumbs] were originally bread [that requires the blessing HaMotzi], they are not removed from the category of bread unless none of them are the size of an olive (and they are not combined together in a dough-like mixture, but rather are joined together by a liquid that attaches them to each other138 or they were soaked in [a liquid] until they lost the appearance of bread).139 Even if after being kneaded, they were fried in liquid140 or even cooked in a pot,141 they are not removed from the category of bread, just as an olive-sized portion of bread is not removed from the category of bread through frying or cooking. Nevertheless, if one mixed flour with [breadcrumbs] and fried [the mixture] in fat or other liquids, there is a question whether the ruling is dependent on the majority [of the mixture], (i.e., the flour and the oil,) and thus the blessings HaMotzi and the Grace after Meals should not be recited upon [these products] even ifone sits down to partake of a meal of them142 [or it could be said that such foods require the blessings HaMotzi and Grace].143 Similarly, if [breadcrumbs] were kneaded together with fat and a large amount of flour, [there is a question] whether the flour should be considered of primary importance, and therefore, one should not recite the blessings HaMotzi and Grace unless he ate an amount sufficient to serve as the basis for a meal, were [the mixture] to be baked, as is the law regarding flour that was kneaded with fat, other liquids, or fruit juice, and baked in an oven.144 [Nevertheless, there is a rationale to the contrary — to require the blessings HaMotzi and Grace:] It can be said that just as [flour from] a species of grain is important and is not considered as insignificant [even though] the majority [of a mixture is composed of other substances],145 so too, because of its importance,146 bread never becomes insignificant [even though] the majority [of a mixture is composed of other substances], even when it is flour from a species of grain. If, however, one kneaded [the breadcrumbs] with boiling water from a k’li rishon, since they were removed from the category of bread when they were cooked with boiling water [during the kneading] and none of the crumbs were the size of an olive, they are governed by the laws of flour that has been kneaded, over which the blessing Borei minei mezonos is recited after it has been fried, even though the

12/14/2020, 11:52 AM

‫‪https://www.chabad.org/library/article_cdo/aid/3330569/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 168 - [Rulings] Regarding Loaves on which to...‬‬

‫‪product is the size of an olive.‬‬ ‫כ ְוֵכן ִאם ֵפֵּרר ַהֶלֶּחם ְלֵפרוּ ִרים ַדִּקּים ְכֶּקַמח ְוָחַזר ְו ִגְבָּלם ַיַחד‪,‬רסז ֲאִפלּוּ ִנְשׁרוּ ְתִּחָלּה ְבַּמ ִים ַﬠד ֶשָׁהַל ֹתַּאר ַהֶלֶּחם‬ ‫ֵמֶהם‪,‬רסח ֵכּיָון ֶשַׁﬠְכָשׁו ֵישׁ ָבֶּהם ַכַּזּ ִית – ָצ ִרי ְלָבֵר ָﬠָליו "ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן‪ֶ ,‬שְׁבַּכַזּ ִית ֵאין ָצ ִרי ֹתַּאר‬ ‫ֶלֶחם‪.‬רסט‪ַ 135,136,‬וֲאִפלּוּ ָלשׁ אוָֹתם ְבּרוְֹתִחין ֶשׁל ְכִּלי ֵשׁ ִני‪) 137,‬י( ַוֲאִפלּוּ ִאם ָלשׁ אוָֹתם ְבַּמְשִׁקין וֵּמי ֵפּרוֹת –‬ ‫ֵאין ָלֶהם ִדּין ַפּת ַהָבָּאה ְבִּכיָס ִנין‪,‬רע ֶשֵׁכּיָון ֶשָׁהיוּ ֶלֶחם ָגּמוּר ִמְתִּחָלָּתם – ֵאיָנן יוְֹצִאים ְלעוָֹלם ִמתּוַֹרת ַפּת‪ֶ ,‬אָלּא ִאם ֵכּן‬ ‫ֵאין ְבָּכל ֶאָחד ַכַּזּ ִית ) ְוֵאיָנן ְמֻגָבִּלים ַיַחד ְבֶּדֶר ִליָשׁה‪ֶ ,‬אָלּא ְמֻחָבּ ִרים ִבְּלַבד ַﬠל ְיֵדי ֵאיֶזה ַמְשֶׁקה ַהְמַדְבָּקם ֶזה ִﬠם‬ ‫ֶזה‪,‬רעא‪ 138,‬אוֹ ֶשִׁנְּשׁרוּ ְבּתוֹכוֹ ַﬠד ֶשָׁהַל ֵמֶהם ֹתַּאר ַהֶלֶּחם רעב]([‪139.‬‬ ‫ַוֲאִפלּוּ ִאם ַאַחר ַהִלּיָשׁה ִטְגָּנן ְבַּמְשֶׁקה‪,‬רעג‪ 140,‬אוֹ ֲאִפלּוּ ִבְּשָּׁלם ִבְּקֵדָרה רגד‪ – 141,‬ל ֹא ִנְתַבְּטּלוּ ִמתּוַֹרת‬ ‫ֶלֶחם‪,‬רעה‪ְ 130,‬כּמוֹ ֶשְׁבַּכַזּ ִית ֶלֶחם ָגּמוּר ל ֹא ִנְתַבֵּטּל ִמתּוַֹרת ֶלֶחם ַﬠל ְיֵדי ִטגּוּן וִּבשּׁוּל‪.‬רעו‪135,‬‬ ‫וִּמָכּל ָמקוֹם‪ִ ,‬אם ֵﬠַרב ָבֶּהם ֶקַמח ְוִטְגָּנן ְבֶּשֶׁמן אוֹ ְשָׁאר ַמְשִׁקים – ֵישׁ ְלִהְסַתֵּפּק ִאם ֵנֵל ַאַחר ָהֹרב רעז )ֶשׁהוּא ַהֶקַּמח‬ ‫ְוַהֻשָּׁמּן(‪ְ ,‬וֵאין ְמָב ְרִכים ֲﬠֵליֶהם "ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן ֲאִפלּוּ ִבְּקִביעוּת ְסעוָּדה(‪.‬רעח‪,‬רעט‪ְ 142,‬וֵכן ִאם ָלשׁ אוָֹתם‬ ‫ִﬠם ֻשָׁמּן ְוֶקַמח רפ ַה ְרֵבּה ֵמֶהם‪,‬רפא ִאם ֵנֵל ַאַחר ַהֶקַּמח ְול ֹא ְיָבֵר "ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן ֶאָלּא ְבִּשׁעוּר ְקִביעוּת‬ ‫שָׁמּן אוֹ ְבַּמְשִׁקין וֵּמי ֵפּרוֹת ְוֶנֱאָפה ְבַּתנּוּר‪.‬רפב ִכּי ֶאְפָשׁר ֶשְׁכּמוֹ ֶשִׁמּין ָדָּגן‬ ‫ְסעוָּדה ַאַחר ָהֲאִפָיּה‪ְ ,‬כִּדין ֶקַמח ֶשׁ ִנּלּוֹשׁ ְבּ ֻ‬ ‫‪ָ.‬חשׁוּב ְוֵאינוֹ ָבֵּטל ְבֹּרב ִבְּשָׁאר ִמי ִנים‪,‬רפג ָכּ ֶלֶחם ָגּמוּר ֵאינוֹ ָבֵּטל ְבֹּרב ִמְפֵּני ֲחִשׁיבוּתוֹ רפד ֲאִפלּוּ ְבֶּקַמח ֶשׁל ִמין ָדָּגן‬ ‫ֲאָבל ִאם ָלשׁ אוָֹתם ְבּרוְֹתִחין ִמְכִּלי ִראשׁוֹן‪,‬רפה ֵכּיָון ֶשָׁיְּצאוּ ִמתּוַֹרת ֶלֶחם ְבָּשָׁﬠה ֶשִׁנְּתַבְּשּׁלוּ ְבּרוְֹתִחין ְול ֹא ָהָיה ָבֶּהם‬ ‫ַכַּזּ ִית ְבָּכל ֵפּרוּר‪,‬רפו ֲהֵרי ִדּיָנם ְכֶּקַמח ֶשׁ ִנּלּוֹשׁ ֶשְׁמָּב ְרִכין ָﬠָליו "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" ַאַחר ַהִטּגּוּן רפז‪ַ 116,‬אף ַﬠל ִפּי‬ ‫ֶשֵׁיּשׁ בּוֹ ַכַּזּ ִית‪ :‬רפח‪142,‬‬ ‫‪21 There is an authority who maintains that if one soaks his bread in red wine, it is‬‬ ‫‪considered to have lost the appearance of bread, because its form has changed. If‬‬ ‫‪none of the pieces are the size of an olive, one should recite the blessings Borei‬‬ ‫‪minei mezonos and Al hamichyah even if one eats an amount sufficient to serve as‬‬ ‫‪the basis for a meal.‬‬ ‫‪It is also unnecessary to recite the blessing Borei pri hagafen on the wine absorbed‬‬ ‫‪in the bread, because the wine is ancillary (tafel) to it. Similarly, when one soaks a‬‬ ‫‪cake which requires the blessing Borei minei mezonos in whiskey or other‬‬ ‫‪beverages, it is not necessary to recite a blessing over the liquids absorbed in it. If,‬‬ ‫‪however, one recited the blessing HaMotzi, it is not necessary to recite a blessing on‬‬ ‫‪beverages147 at all, even if one drinks them. For one does not recite a blessing over‬‬ ‫‪beverages that one drinks in the course of a meal, as stated in sec. 212[:2].148‬‬ ‫‪Similarly, when wine is placed in a bowl with salt to dip meat in, it is not necessary‬‬ ‫‪to recite a blessing on the wine, because it is tafel to the meat and the meat was‬‬ ‫‪already included in the blessing HaMotzi, as explained in sec. 177[:1].‬‬ ‫כא ֵישׁ ִמי ֶשׁאוֵֹמר רפט ֶשַׁהשּׁוֶֹרה ִפּתּוֹ ְבַּי ִין ָאֹדם‪,‬רצ הוִֹאיל ְוִנְשַׁתֵּנּית צוָּרָתהּ ַﬠל ְיֵדי ֶזה רצא – ָבֵּטל ִמֶמָּנּה ֹתַּאר‬ ‫ֶלֶחם‪,‬רצב ְוִאם ֵאין ְבָּכל ְפּרוָּסה ַכַּזּ ִית רצג – ְמָבֵר "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" וֵּמֵﬠין ג' רצד ֲאִפלּוּ אוֵֹכל ִשׁעוּר ְקִביעוּת‬ ‫ְסעוָּדה‪.‬רצה‪18,‬‬ ‫ְוַגם ֵאין ָצ ִרי ְלָבֵר "בּוֵֹרא ְפּ ִרי ַהָגֶּפן" ַﬠל ַהַיּ ִין ַהָבּלוַּﬠ ַבַּפּת‪ִ ,‬מְפֵּני ֶשׁהוּא ָטֵפל ֵאֶליָה‪.‬רצו ְוֵכן ַהשּׁוֶֹרה ַפּת ֶשְׁמָּב ְרִכין‬ ‫ָﬠָליו "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" ְבֵּיין ָשָׂרף אוֹ ִבְּשָׁאר ַמְשִׁקין – ֵאין ָצ ִרי ְלָבֵר ַﬠל ַהַמְּשִׁקין ַהְבּלוִּﬠים ָבּהּ‪ֲ .‬אָבל ִאם ֵבַּר‬ ‫ַﬠל ַהַפּת "ַהמּוִֹציא" – ֵאין ָצ ִרי ְלָבֵר ְכָּלל ַﬠל ְשָׁאר ַמְשִׁקין‪ֲ 147‬אִפלּוּ ְבֶּדֶר ְשִׁתָיּה‪ֶ ,‬שֵׁאין ְמָב ְרִכין ַﬠל ְשִׁתָיּה ֶשְׁבּתוֹ‬ ‫ַהְסּעוָּדה‪,‬רצז ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן רי"ב‪.‬רצח‪ְ 148,‬וֵכן ְכֶּשׁנּוְֹת ִנים ַי ִין ַבְּקָּﬠָרה ִﬠם ַהֶמַּלח ִלְטֹבּל בּוֹ ַהָבָּשׂר – ֵאין ָצ ִרי‬ ‫ְלָבֵר ַﬠל ַהַיּ ִין ִמְפֵּני ֶשׁהוּא ָטֵפל ַלָבָּשׂר‪ְ ,‬וַהָבָּשׂר ְכָּבר ִנְפַטר ְבִּב ְרַכּת "ַהמּוִֹציא"‪,‬רצט ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסיָמן קע"ז‪ :‬ש‬ ‫‪22 When flour was scalded149 with boiling water and a loaf was then made from it‬‬ ‫‪and baked in an oven or in a frying pan without liquid, it is defined as bread150 and‬‬ ‫‪the blessings HaMotzi and Grace after Meals are recited over it,151 even if it is‬‬

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Shulchan Aruch: Chapter 168 - [Rulings] Regarding Loaves on which to...

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blended thinly with boiling water. Since it was baked afterwards without liquid, it became bread (unless its blend was extremely thin. In that instance, even when the flour was not scalded with boiling water, the blessings HaMotzi and Grace are not recited over it, unless one eats an amount sufficient to serve as the basis of a meal, as stated above.)152 150‫ ְוַאַחר ָכּ ָﬠָשׂה ִמֶמּנּוּ ַפּת ַוֲאָפָאהּ ְבַּתנּוּר אוֹ ְבַּמֲחַבת ְבּל ֹא ַמְשֶׁקה – ֶלֶחם ָגּמוּר‬149‫כב ֶקַמח ֶשֲׁחָלטוֹ ְבּרוְֹתִחין‬ ‫ ֵכּיָון ֶשַׁאַחר ָכּ‬,‫ ַוֲאִפלּוּ ָה ְיָתה ְבִּליָלתוֹ ַרָכּה ְבַּמ ִים רוְֹתִחין‬151,‫שא‬.‫ וְּמָב ְרִכים ָﬠָליו "ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן‬,‫הוּא‬ ‫ ֶשָׁאז ֲאִפלּוּ ְבּל ֹא ֲחִליָטה ְבּרוְֹתִחין‬,‫ֲאָפאוֹ ְבּל ֹא ַמְשֶׁקה – ַנֲﬠָשׂה ֶלֶחם ָגּמוּר שב )ֶאָלּא ִאם ֵכּן ָהְיָתה ְבִּליָלתוֹ ַרָכּה ְמֹאד‬ 152,‫ שג‬:(‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬,‫ֵאין ְמָב ְרִכין ָﬠֶליָה "ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן ֶאָלּא ְכִּשׁעוּר ְקִביעוּת ְסעוָּדה‬ 23 When dough is baked on a spit and it is basted with oil, fat, egg whites, or fruit juice throughout [the baking process], it is not considered as bread at all.153 The blessings Borei minei mezonos and Al hamichyah are recited over it, (even if one eats an amount sufficient to serve as the basis for a meal).154 When, however, actual bread is roasted on a spit, even though it is basted with oil, it is never removed from the category of bread, as stated above.155 [The sections] from here until section 174 [are not extant. Indeed,] they were lacking even in the first printing [of the Alter Rebbe’s Shulchan Aruch]. ‫כג ָבֵּצק ֶשׁאוִֹפין ְבַּשׁפּוּד וּמוְֹשִׁחין אוֹתוֹ ָתִּמיד ְבֶּשֶׁמן אוֹ ֻשָׁמּן אוֹ ֵמי ֵבּיִצים שד אוֹ ֵמי ֵפּרוֹת שה – ֵאין תּוַֹרת ֶלֶחם ָﬠָליו‬ ‫שז ֲאָבל ֶלֶחם ָגּמוּר‬.(‫ )ֲאִפלּוּ ִבְּקִביעוּת ְסעוָּדה‬154(‫ וְּמָבֵר ָﬠָליו "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" שו וֵּמֵﬠין ג' )יא‬153,‫ְכָּלל‬ 155,‫ שט‬:‫שח ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬,‫ ַאף ֶשׁמּוְֹשִׁחין אוֹתוֹ ְבֶּשֶׁמן – ֵאינוֹ יוֵֹצא ִמתּוַֹרת ֶלֶחם ְלעוָֹלם‬,‫ֶשׁצּוִֹלין ְבַּשׁפּוּד‬ (‫)מכאן עד סימן קע"ד לא נמצא גם בדפוס הראשון‬

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The Laws Governing [The Recitation of] Blessings During a Meal - Text...

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‫ב" ה‬

By Rabbi Schneur Zalman of Liadi

Shulchan Aruch: Chapter 174 - Laws Governing [Recitation of] the Blessing Over Wine During a Meal Shulchan Aruch: Chapter 177 - Laws Governing [Foods] Served During a Meal & After Meal and Their Appropriate Rules Shulchan Aruch: Chapter 178 - What Matters are Considered an Interruption During a Meal Shulchan Aruch: Chapter 179 - What is Considered a Diversion of Attention in Midst of a Meal that Requires Recitation of a [Second] Blessing Shulchan Aruch: Chapter 180 - Laws [Governing Treatment] of Breadcrumbs

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The Laws Governing [The Recitation of] Blessings During a Meal - Text...

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Shulchan Aruch: Chapter 174 - Laws Governing [Recitation of] the Bles...

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Shulchan Aruch: Chapter 174 - Laws Governing [Recitation of] the Blessing Over Wine During a Meal By Rabbi Schneur Zalman of Liadi

SECTION 174 The Laws Governing [the Recitation of] the Blessing Over Wine During a Meal. (1–11) ‫ וּבוֹ י"א ְסִﬠיִפים‬,‫קעד ִדּין ִבּ ְרַכּת ַהַיִּין ִבְּסעוָּדה‬: 1One should recite the blessing Borei pri hagafen ([blessing G-d] “…Who created the fruit of the vine”) over wine, even when he drinks wine in the midst of a meal.1 Wine is not covered by the blessing recited over bread.2 True, one drinks [wine] in order to saturate the food in his digestive system.3 Thus, it is [considered as] food that comes because of the meal, in the midst of the meal, which is covered by the blessing recited over bread, as will be explained.4 Nevertheless, wine is an important entity, [its significance resulting from the institution of] a requirement to recite a blessing over it in a number of instances,2 e.g., Kiddush, Havdalah, and the blessing during the marriage ceremony, at which time, the blessing Borei pri hagafen isrecited, even though there is no necessity to drink wine. Therefore, with regard to the blessing recited before partaking of it, Borei pri hagafen, wine is not considered as secondary to the bread so as to be covered by its blessing. True, [when one drinks wine during a meal,] it is considered secondary to [the bread] insofar as the blessing to be recited after it is covered by the Grace after Meals. [The rationale for the distinction is that, in the special instances cited,] the wine does not require a blessing for itself afterwards, only a blessing before it.5 (For whenever a cup of wine is [specifically] required, it is brought primarily to have the blessing [Borei pri hagafen] recited before partaking of it.) ‫ ַאף ַﬠל‬2,‫ב‬,‫ ְוֵאינוֹ ִנְפָטר ְבִּב ְרַכּת ַהַפּת‬1,‫א‬,"‫ ְמָבֵר ָﬠָליו "בּוֵֹרא ְפּ ִרי ַהָגֶּפן‬,‫ ַאף ַﬠל ִפּי ֶשָׁבּא ִלְשׁתּוֹת תּוֹ ַהְסּעוָּדה‬,‫א ַי ִין‬ ‫ ַוֲהֵרי ֶזה ִכְּדָב ִרים ַהָבִּאים ֵמֲחַמת ַהְסּעוָּדה ְבּתוֹ ַהְסּעוָּדה ד ֶשׁ ִנְּפָט ִרים ְבִּב ְרַכּת‬3,‫ִפּי ֶשׁשּׁוֶֹתה ִלְשׁרוֹת ָהֲאִכיָלה ֶשְׁבֵּמָﬠיו ג‬ ‫ ְכּגוֹן‬2,‫ח‬,‫ הוִֹאיל ְוַהַיּ ִין הוּא ָחשׁוּב ו ֶשׁגּוֵֹרם ְבָּרָכה ְלַﬠְצמוֹ ז ְבַּכָמּה ְמקוֹמוֹת‬,‫ ִמָכּל ָמקוֹם‬4,‫ה‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬,‫ַהַפּת‬ ‫יב‬,‫יא ֶשְׁמָּב ְרִכין ַﬠל ַהַיּ ִין "בּוֵֹרא ְפּ ִרי ַהָגֶּפן" ַאף ַﬠל ִפּי ֶשֵׁאין ְצ ִריִכים ִלְשִׁתָיּתוֹ‬,‫ְבִּקדּוּשׁ ט ְוַהְבָדָּלה י וִּב ְרַכּת ֵארוִּסין‬ ‫ ַאף ַﬠל ִפּי ֶשָׁטֵּפל ֵאֶליָה‬,"‫ְלִפיָכ ֵאינוֹ ֶנְחָשׁב ָטֵפל ַלַפּת ְלִהָפֵּטר ְבִּב ְרָכתוֹ יג ִמְבָּרָכה ִראשׁוָֹנה ֶשִׁהיא "בּוֵֹרא ְפּ ִרי ַהָגֶּפן‬ 5,‫יד ְלִפי ֶשֵׁאינוֹ גּוֵֹרם ְלַﬠְצמוֹ ְבָּרָכה ַאֲחרוָֹנה )א( ֶאָלּא ְבָּרָכה ִראשׁוָֹנה טו‬,‫ְלִהָפֵּטר ְבִּב ְרַכּת ַהָמּזוֹן ִמְבָּרָכה ַאֲחרוָֹנה‬ (‫ ֶשִׁבְּשִׁביָלהּ ִהיא ִﬠַקּר ֲהָבַאת ַהכּוֹס ְבָּכל ָדָּבר ַהָטּעוּן כּוֹס‬,‫)ְלַבָדּהּ‬: 2 One should not, however, recite a blessing over water or other beverages in the midst of a meal, even if he drinks them to quench his thirst, since they are being consumed because of the meal. For it is impossible to eat without drinking. [Moreover,] even if one eats something to offset the [sharp] taste of a beverage, it is considered as secondary to the beverage, which [itself] is considered as secondary to the bread. Hence, [even the food] is included in the blessing over the bread. Even if the person was thirsty before [beginning] the meal, [he need not recite a

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Shulchan Aruch: Chapter 174 - Laws Governing [Recitation of] the Bles...

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blessing over the water he drinks during the meal]. Since he did not desire to drink beforehand [— out of fear that] the water would cause him harm6 — the reason he is drinking [now] is because he is partaking of bread. Hence, the blessing over bread covers the water as well. (True, the bread is only a far-removed cause for [drinking the water. In that way, drinking water] does not resemble eating fruit at the end of a meal in order to assist the food’s digestion. [Partaking of] bread is a more direct cause for [partaking of fruit].7 Nevertheless, a blessing is required before [partaking of fruit], as will be explained in sec. 177[:2. The rationale is that, in general,] fruit is considered as food that does not come because of the meal, since it is commonly eaten throughout the day.8 Therefore, if one partakes of it at the time of a meal, it is not considered as secondary to the bread, unless it comes for the purpose of [enabling bread to] be eaten, e.g., to accompany the bread or to arouse one’s appetite, as will be explained.9 [This is not the case with regard to fruit eaten in order to facilitate] the digestion of the food that one has already eaten. [It cannot be considered as coming because of the bread, because the person] has already completed [eating bread]. [Different principles apply, however, with regard to] water and other beverages that are consumed throughout the day [primarily] because of a meal [of which one partook previously]. For primarily, a person’s thirst results from having eaten [beforehand]. Even beverages that one drinks without being thirsty, e.g., beer or mead, are not commonly consumed before eating, but afterwards. Thus they also can be considered coming as a result of having eaten food previously. Therefore, when they are consumed in the midst of a meal, although [the bread] is a farremoved cause, they are considered as secondary to the meal. [Accordingly,] the blessing of the bread — the primary element of the meal — covers them.) [The above applies] provided the bread serves as the basis for the meal. If, by contrast, the person eats a little bread so that [drinking] the water alone will not harm him, he must recite the blessing Shehakol on the bread, as will be explained.10 ‫ ְלִפי ֶשֵׁהם ָבִּאים ֵמֲחַמת‬,‫טז ַוֲאִפלּוּ שׁוֶֹתה ִלְצָמאוֹ‬,‫ב ֲאָבל ַﬠל ַמ ִים אוֹ ְשָׁאר ַמְשִׁקים – ֵאין ְלָבֵר ֲﬠֵליֶהם ְבּתוֹ ַהְסּעוָּדה‬ ‫יח ְוַגם ִאם אוֵֹכל ֵאיֶזה ָדָּבר ְלַמֵתּק ַהְשִּׁתָיּה – ֲהֵרי ֶזה ָטֵפל ַלַמְּשֶׁקה‬.‫יז ֶשִׁאי ֶאְפָשׁר ַלֲאִכיָלה ְבּל ֹא ְשִׁתָיּה‬,‫ַהְסּעוָּדה‬ ‫ ֵכּיָון ֶשׁלּ ֹא ָרָצה ִלְשׁתּוֹת ָאז ְכֵּדי ֶשׁלּ ֹא‬,‫יט ַוֲאִפלּוּ ִאם ָהָיה ָצֵמא ֹקֶדם ַהְסּעוָּדה‬.‫ ְו ִנְפָט ִרים ְבִּב ְרַכּת ַהֶלֶּחם‬,‫ְוַהַמְּשֶׁקה ַלֶלֶּחם‬ ‫כ‬.‫ וִּב ְרַכּת ַהַפּת פּוַֹט ְרָתּם‬,‫ – ִנְמָצא ִכּי ְשִׁתַיּת ַהַמּ ִים ְבִּסַבּת ַהַפּת ִהיא‬6‫ַיִזּיקוּ לוֹ ַהַמּ ִים‬ (‫כא ֶשַׁהַפּת‬,‫ ְוֵאיָנם דּוִֹמים ְלֵפרוֹת ֶשׁאוְֹכִלים ִבְּגַמר ַהְסּעוָּדה ְלַﬠֵכּל ַהַמֲּאָכל‬,‫ְוַאף ַﬠל ִפּי ֶשַׁהַפּת ִהיא ִסָבּה ְרחוָֹקה ָלֶהם‬ ‫כב ְלִפי ֶשַׁהֵפּרוֹת ֵהם‬,‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן קע"ז‬,‫ ְוַאף ַﬠל ִפּי ֵכן ְטעוּ ִנים ְבָּרָכה ִלְפֵניֶהם‬7,‫הוּא ִסָבּה ְקרוָֹבה ָלֶהם‬ ‫ ְלִפיָכ ִאם אוְֹכָלם ִבְּשַׁﬠת ְסעוָּדה ֵאיָנם ֲחשׁוִּבים‬8,‫כג‬,‫ ֶשֶׁדֶּר ְלָאְכָלם ָכּל ַהיּוֹם‬,‫ְדָּב ִרים ַהָבִּאים ֶשׁלּ ֹא ֵמֲחַמת ַהְסּעוָּדה‬ ‫כד ְכּמוֹ‬,‫ אוֹ ְלעוֵֹרר ַתֲּאַות ַהַמֲּאָכל‬,‫ ְכּגוֹן ְלַלֵפּת ַהַפּת‬,‫ ֶאָלּא ִאם ֵכּן ָבּאוּ ְלֹצֶר ֲאִכיָלָתהּ ֶשׁיּ ֹאַכל ֲﬠַד ִין‬,‫ְטֵפָלה ַלַפּת‬ ‫ ֲאָבל ַמ ִים וְּשָׁאר ַמְשִׁקין ֶשְׁשִּׁתָיָּתם ָכּל ַהיּוֹם‬,‫ ִכּי ַמה ֶשָּׁהָיה ְכָּבר ָהָיה‬,‫ ְול ֹא ְלַﬠֵכּל ַהַמֲּאָכל ֶשְׁכָּבר ָאַכל‬9,‫כה‬,‫ֶשׁ ִיְּתָבֵּאר‬ ‫ ְכּגוֹן ֵשָׁכר כו‬,‫ ַוֲאִפלּוּ ַמְשִׁקין ֶשׁשּׁוִֹתין אוָֹתם ֲאִפלּוּ ֶשׁלּ ֹא ְלִצָמּאוֹן‬.‫ ֶשֹׁרב ַהִצָּמּאוֹן ִהיא ֵמֲחַמת ֲאִכיָלה‬,‫ִהיא ֵמֲחַמת ְסעוָּדה‬ ‫ ְלִפיָכ ְכֶּשָׁבִּאים ְבּתוֹ‬,‫ ִנְמָצא ֶשָׁבִּאים ֵמֲחַמת ֲאִכיָלה‬,‫וֵּמי ְדַּבשׁ כז – ֵאין ַדּ ְרָכּם ִלְשׁתּוָֹתם ֹקֶדם ֲאִכיָלה ֶאָלּא ַאֲחֶריָה‬ ‫ וִּב ְרַכּת ַהַפּת ֶשׁהוּא ִﬠַקּר ַהְסּעוָּדה פּוַֹט ְרָתּם‬,‫)ַהְסּעוָּדה ֲאִפלּוּ ַﬠל ְיֵדי ִסָבּה ְרחוָֹקה – ֲהֵרי ֵהם ְטֵפִלים ַלְסּעוָּדה‬. ‫כח ֲאָבל ִאם אוֵֹכל ְמַﬠט ַפּת ִבְּשִׁביל ֶשׁלּ ֹא ַיִזּיקוּ לוֹ ַהַמּ ִים ִבְּלַבד – ְמָבֵר ַﬠל ַהַפּת‬,‫ְוהוּא ֶשׁקּוֵֹבַﬠ ְסעוָּדה ַﬠל ַפּת‬ 10,‫ כט‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר‬,"‫"ֶשַׁהֹכּל‬ 3 [The following rules apply when one drinks an] alcoholic beverage [other than wine] during a meal. If one drinks it in order to whet his appetite, it is considered as secondary to the meal and it is not necessary to recite a blessing over it.11 If one

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Shulchan Aruch: Chapter 174 - Laws Governing [Recitation of] the Bles...

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drinks it in order to warm his stomach so as to [better] digest the food, he should recite a blessing over it, (just like one must recite a blessing over fruit that comes to [aid] digestion). [The rationale is that,] unlike other beverages, alcoholic beverages are never consumed for the sake of eating. Moreover, most people do not [drink alcoholic beverages] with the intent of arousing their desire for food, as evidenced by the fact that people are accustomed to drink [such beverages] every morning without [eating] a meal.12 Therefore, [such beverages] are not considered as secondary except when they are served specifically for food that is yet to be eaten.13 The laws that apply when one steeps a piece of bread in such a beverage are discussed later.14 On Shabbos, one need not recite a blessing on these beverages in any case, because they are covered by the blessing recited over the cup of Kiddush, even if one recites Kiddush over wine [and not over these beverages], as will be explained.15 (The only exception is when one recites Kiddush at night over bread.)16 There are authorities who maintain that like wine, a blessing is required for water and other beverages when they are consumed in the midst of a meal.17 The reason that a rationale had to be given for the recitation of a blessing for wine — that it requires a blessing for itself in certain instances18 — is only because wine stimulates a person’s appetite and thus is a necessity of the meal.19 Other beverages, however, do not arouse the appetite. Hence, [they are not associated directly with the meal] and a blessing is [surely] required for them, even though they are not important like wine. There are also authorities who require that one recite a blessing over water20 every time one partakes of it, for it can be assumed that he changed his mind each time [he again decided to drink water].21 [The rationale is that,] generally, one drinks water only when thirsty. The person did not know [when he originally drank the water] that he would become thirsty again. Fundamentally, the halachah follows the first opinion.22 If one seeks to remove the possibility of doubt [whether to recite the blessing], he may give a person who is not partaking of the meal [some of the beverage to drink. When] that person recites a blessing over it, he should have the intent that he is [also] fulfilling the obligation [of the one who seeks to drink in the midst of his meal].23 Alternatively, before washing [to partake of the meal], that person who wants to drink should sit in the place where he will partake of the meal and recite a blessing over some water or other beverages, with the intent of drinking all he desires during the meal. (Even if he changes his mind and desires to drink more before the meal, he is not required to recite a second blessing, because this is not considered as changing one’s mind, for he intended to drink afterwards — during the meal — on the basis of this [original] blessing.)24 He should not drink a reviis25[before the meal] so that he will not be required to recite a blessing after the beverages in the manner to be explained.26 [Were he to do so, the blessing recited then] would not cover the obligation for the [blessing over the] beverages he will drink during the meal.27 He should also be careful not to go outside before the meal, because changing one’s place28 requires the recitation of an additional blessing [if one wishes to drink again] upon returning to his place, as will be explained later.29 The [prevailing] custom, however, is to follow the first opinion.22

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‫‪https://www.chabad.org/library/article_cdo/aid/3330687/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 174 - Laws Governing [Recitation of] the Bles...‬‬

‫ג ְוֵיין ָשָׂרף ֶשְׁבּתוֹ ַהְסּעוָּדה‪ִ ,‬אם שׁוֵֹתהוּ ְכֵּדי ְלעוֵֹרר ַתֲּאַות ַהַמֲּאָכל – ֲהֵרי הוּא ָטֵפל ַלְסּעוָּדה ְוֵאינוֹ ָצ ִרי ְלָבֵר‬ ‫ָﬠָליו‪.‬ל‪ְ 11,‬וִאם שׁוֵֹתהוּ ְכֵּדי ְלַחֵמּם ָהִאְצטוְֹמָכא ְלַﬠֵכּל ַהַמֲּאָכל – ָצ ִרי ְלָבֵר ָﬠָליו לא )ְכּמוֹ ֶשָׁצּ ִרי ְלָבֵר ַﬠל ַהֵפּרוֹת‬ ‫ֶשָׁבִּאים ְלַﬠֵכּל(‪,‬לב ְלִפי ֶשַׁגּם ַהֵיּין ָשָׂרף ֵאין ְשִׁתָיּתוֹ ֵמֲחַמת ֲאִכיָלה ְלעוָֹלם ִכְּשָׁאר ַמְשִׁקין‪ְ ,‬וַגם ֵאין ַכָּוַּנת ֹרב ְבֵּני ָאָדם‬ ‫ְלעוֵֹרר בּוֹ ַתֲּאַות ַהַמֲּאָכל‪ֶ ,‬שֲׁהֵרי ְרִגיִלים ִלְשׁתּוֹתוֹ ְבָּכל ֹבֶּקר ַאף ְבּל ֹא ְסעוָּדה‪,‬לג‪ְ 12,‬לִפיָכ ֵאינוֹ ֶנְחָשׁב ָטֵפל ֶאָלּא‬ ‫ְכֶּשָׁבּא ְלֹצֶר ֲאִכיָלה ֶשׁיּ ֹאַכל ֲﬠַד ִין‪.‬לד‪13,‬‬ ‫ְוִאם שׁוֶֹרה בּוֹ ַפּת )ב( – ִיְתָבֵּאר ְלַקָמּן‪.‬לה‪14,‬‬ ‫וְּבַשָׁבּת ֵאין ָצ ִרי ְלָבֵר ָﬠָליו ְבָּכל ִﬠ ְנָין‪ֶ ,‬שִׁנְּפָטר ְבִּב ְרַכּת ַהכּוֹס ֶשׁל ִקדּוּשׁ‪ַ ,‬וֲאִפלּוּ ִקֵדּשׁ ַﬠל ַהַיּ ִין‪,‬לו ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ‬ ‫לז‪ֶ) 15,‬אָלּא ִאם ֵכּן ִקֵדּשׁ ַבַּלּ ְיָלה ַﬠל ַהַפּת(‪.‬לח‪16,‬‬ ‫ְוֵישׁ אוְֹמ ִרים‪,‬לט ֶשַׁגּם ַמ ִים וְּשָׁאר ַמְשִׁקים )ג( מ ְטעוּ ִנים ְבָּרָכה ְבּתוֹ ַהְסּעוָּדה ְכּמוֹ ַי ִין‪ְ 17,‬ול ֹא ֻהְצ ְרכוּ ִלֵתּן ַטַﬠם‬ ‫ְלִב ְרַכּת ַהַיּ ִין ִמְפֵּני ֶשׁגּוֵֹרם ְבָּרָכה ְלַﬠְצמוֹ מא‪ֶ 18,‬אָלּא ִמְפֵּני ֶשַׁהַיּ ִין ַמְמִשׁי ָאָדם ְלַתֲאַות ֲאִכיָלה ַוֲהֵרי הוּא ֹצֶר‬ ‫ְסעוָּדה‪ֲ 19,‬אָבל ְשָׁאר ַמְשִׁקים ֶשֵׁאיָנן ְמעוֹ ְר ִרים ַתֲּאַות ַהַמֲּאָכל – ָצ ִרי ְלָבֵר ֲﬠֵליֶהם ַאף ַﬠל ִפּי ֶשֵׁאיָנן ֲחשׁוִּבין‬ ‫ְכַּי ִין‪.‬מב‬ ‫ְוֵישׁ ַמְצ ִריִכים מג עוֹד ְלָבֵר ַﬠל ַהַמּ ִים מד‪ְ 20,‬בָּכל ַפַּﬠם וַּפַﬠם‪ִ 21,‬כּי ִמן ַהְסָּתם ִנְמַל הוּא ְבָּכל ַפַּﬠם‪ְ ,‬לִפי ֶשֵׁאין ֶדֶּר‬ ‫ִלְשׁתּוֹת ַמ ִים ֶאָלּא ִלְצָמאוֹ ְול ֹא ָהָיה יוֵֹדַﬠ ֶשׁ ִיְּצָמא עוֹד‪ְ .‬וָהִﬠָקּר ַכְּסָּבָרא ָה ִראשׁוָֹנה‪22.‬‬ ‫ְוָהרוֶֹצה ְלִהְסַתֵּלּק ִמן ַהָסֵּפק – ִיֵתּן ְלַאֵחר ֶשֵׁאינוֹ אוֵֹכל ְלָבֵר ְוִיְתַכֵּוּן ְלָפְטרוֹ‪,‬מה‪ 23,‬אוֹ ֵיֵשׁב ֹקֶדם ְנִטיָלה ִבְּמקוֹם‬ ‫ְסעוָּדתוֹ ִויָבֵר ַﬠל ְמַﬠט ַמ ִים אוֹ ְשָׁאר ַמְשִׁקין ַﬠל ַדַּﬠת ִלְשׁתּוֹת ָכּל ָצ ְרכּוֹ ְבּתוֹ ְסעוָּדתוֹ מו )ַוֲאִפלּוּ ִאם ִנְמַל ִלְשׁתּוֹת‬ ‫עוֹד ִלְפֵני ַהְסּעוָּדה – ֵאין ָצ ִרי ְלָבֵר ‪ֶ ,‬שֵׁאין ֶזה ָקרוּי ִנְמָל ‪ֵ ,‬כּיָון ֶשָׁהָיה ְבַּדְﬠתּוֹ ִלְשׁתּוֹת ַאַחר ָכּ ַבְּסּעוָּדה ַﬠל ְסַמ‬ ‫ִבּ ְרָכתוֹ זוֹ(‪.‬מז‪24,‬‬ ‫ְול ֹא ִיְשֶׁתּה ְכִּשׁעוּר ְרִביִﬠית‪ֶ 25,‬שׁלּ ֹא ִיְצָטֵר ְלָבֵר ְבָּרָכה ַאֲחרוָֹנה‪,‬מח ַﬠל ֶדֶּר ֶשׁ ִיְּתָבֵּאר‪,‬מט‪ְ 26,‬ול ֹא ִיְפֹטר ָבֶּזה ַמה‬ ‫ֶשּׁ ִיְּשֶׁתּה ְבּתוֹ ְסעוָּדתוֹ‪.‬נ‪ְ 27,‬וַגם ִיָזֵּהר ֶשׁלּ ֹא ָלֵצאת חוָּצה ֹקֶדם ְסעוָּדה‪,‬נא ֶשְׁכֶּשְׁמַּשֶׁנּה ְמקוֹמוֹ‪ָ – 28‬צ ִרי ַלֲח ֹזר‬ ‫וְּלָבֵר ְכֶּשׁחוֵֹזר ִלְמקוֹמוֹ‪ְ ,‬כּמוֹ ֶשׁ ִיְּתָבֵּאר ְלַקָמּן‪.‬נב‪ֲ 29,‬אָבל ַהִמְּנָהג ַכְּסָּבָרא ָה ִראשׁוָֹנה‪ :‬נג‪22,‬‬ ‫‪4 If one recited a blessing over wine, all authorities agree that he need not recite a‬‬ ‫‪blessing on other beverages [consumed afterwards].30 For [reciting a blessing] on‬‬ ‫‪wine covers all types of beverages [consumed afterwards], whether during a meal or‬‬ ‫‪on other occasions. [The rationale is that] wine is the primary beverage, the‬‬ ‫‪foremost31 of all beverages. Therefore, it is of principal importance with regard to‬‬ ‫]‪the blessing and all other beverages are secondary to it. [This ruling applies,‬‬ ‫‪provided the other beverages were before the person at the time he recited the‬‬ ‫‪blessing over the wine (or he intended to drink them).32‬‬ ‫‪Even if the person does not sit down to drink wine,33 but rather partakes of a small‬‬ ‫]‪amount34 for the sake of a mitzvah, e.g., Kiddush or Havdalah, and [subsequently‬‬ ‫‪drinks a large amount of other beverages, they are covered by the blessing over the‬‬ ‫‪wine (if he had them in mind, as will be explained).22‬‬ ‫ד ֵבַּר ַﬠל ַי ִין – ֵאין ָצ ִרי ְלָבֵר ַﬠל ְשָׁאר ַמְשִׁקין ְלִדְבֵרי ַהֹכּל‪ֶ ,‬שַׁיּ ִין פּוֵֹטר ָכּל ִמיֵני ַמְשִׁקים‪,‬נד‪ֵ 30,‬בּין ִבְּשַׁﬠת‬ ‫ַהְסּעוָּדה ֵבּין ִבְּשָׁאר ְפָּﬠִמים‪,‬נה ְלִפי ֶשַׁהַיּ ִין הוּא ִﬠַקּר ַמְשֶׁקה ְוהוּא ר ֹאשׁ‪ְ 31‬לָכל ִמיֵני ַמְשִׁקין‪ָ ,‬לֵכן הוּא ִﬠָקּר ְלִﬠ ְנַין‬ ‫ְבָּרָכה ְוֻכָלּן ְטֵפִלים ֵאָליו‪.‬נו ְוהוּא ֶשָׁהיוּ ַהַמְּשִׁקין ְלָפָניו ְבָּשָׁﬠה ֶשֵׁבַּר ַﬠל ַהַיּ ִין נז )אוֹ ֶשָׁהָיה ַדְּﬠתּוֹ ֲﬠֵליֶהם(‪.‬נח‪32,‬‬ ‫ַוֲאִפלּוּ ֵאינוֹ קוֵֹבַﬠ ַﬠְצמוֹ‪ִ 33‬לְשׁתּוֹת ַי ִין‪ֶ ,‬אָלּא שׁוֶֹתה ַי ִין ְמַﬠט נט‪ְ 34,‬לֹצֶר ִמְצָוה‪ְ ,‬כּגוֹן ִקדּוּשׁ ְוַהְבָדָּלה‪ְ ,‬ושׁוֶֹתה ַמְשִׁקין‬ ‫ַה ְרֵבּה ַאַחר ָכּ – ִנְפָט ִרים ְבִּב ְרַכּת ַהַיּ ִין ס )ִאם ָהָיה ַדְּﬠתּוֹ ֲﬠֵליֶהם‪ ,‬וְּכמוֹ ֶשׁ ִיְּתָבֵּאר(‪ :‬סא‪22,‬‬ ‫‪5 If one drank wine before a meal35 — even if he did so before sitting down33 [to‬‬ ‫‪partake of] the meal — it is not necessary for him to recite a blessing over the wine‬‬

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he will drink within the meal, for it is covered by the blessing recited over the wine 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 resume drinking]. If, however, he had no specific intent [when he first drank], he is not considered to have changed his mind and made a new decision, because it is common to drink wine during a meal, even during the week,36 to saturate the food in one’s digestive system.37 Therefore when a person recites Havdalah at his table, i.e., close to his meal, in the place where he will eat the meal, it is not necessary for him to recite a blessing on the wine that he will drink during the meal. There are authorities who maintain that since one does not partake of the wine consumed for Havdalah for the sake of drinking, but rather for the sake of the mitzvah, it does not cover the wine consumed during the meal, unless he recited Havdalah at the table [at which he will eat his meal],38 i.e., he established a setting for himself for a meal at the table, or after he washed his hands [for the meal]. For washing one’s hands marks the beginning of establishing a setting for a meal39 even though one did not yet sit down at the table, and even if one washed and then recited Havdalah in another room40 (in the manner to be explained).41 Weight should be given to their words at the outset. Thus when one recites Havdalah before establishing a setting for a meal, he should have the intent that the blessing [recited over the wine in Havdalah] does not cover the wine he will drink during the meal. After the fact, [if] one did not have this intent, he should not recite a blessing on the wine that he drinks during the meal, because when there is a question concerning blessings established by Rabbinic decree, we rule leniently. When does the above apply? With regard to the wine of Havdalah, since it is not associated with the meal.42 The wine of Kiddush, by contrast, is associated with the meal, for Kiddush may be recited only in the place where one will eat his meal.43 Hence, all authorities agree that [the blessing over wine for Kiddush] also covers the wine consumed during the meal. [This ruling applies] even when one recites Kiddush before he establishes a setting for the meal although [he drinks] the wine for the sake of the mitzvah [of Kiddush] and not for the sake of [simply] drinking. How much more so does it apply when one recites a blessing over wine before a meal during the week!44 Since [one is drinking] for the sake of drinking,45 it covers the wine that he drinks during the meal, even if he recited a blessing over it before he sat down33 to partake of the meal.46 (The above applies provided one recites the blessing in the same room in which he partakes of the meal. If, however, [he moves] from room to room [even if he remains in the same building], he is required to recite another blessing [over the wine he drinks during the meal] unless he drank an amount that required him to recite the one blessing that encapsulates three (Al hagefen),47 but did not yet recite that blessing. In such an instance, there are authorities who maintain that he is not required to recite another blessing [over the wine he drinks during the meal]. After the fact, one may rely on their words, as stated in sec. 178[:3]. Moreover, even if [one drank in] the same room [as he will eat his meal], if he left the room in the interim and then returned, it is as if he moved from room to room, as will be explained there.)48 When does the above apply? When one did not have any specific intent [when reciting the blessing]. If, however, when one recites the blessing over wine in one room, he has the explicit intent that this blessing cover the wine that he will drink

12/14/2020, 11:55 AM

‫‪https://www.chabad.org/library/article_cdo/aid/3330687/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 174 - Laws Governing [Recitation of] the Bles...‬‬

‫‪during the meal which he will eat in another room, his intent is effective, even as an‬‬ ‫‪initial preference, provided the two rooms are in one building, as will be explained‬‬ ‫‪there.48‬‬ ‫ה ִאם ָשָׁתה ַי ִין ִלְפֵני ַהְסּעוָּדה‪,‬סב‪ֲ 35,‬אִפלּוּ ֹקֶדם ֶשָׁקַּבע ַﬠְצמוֹ‪ַ 33‬לְסּעוָּדה סג – ֵאין ָצ ִרי ְלָבֵר ַﬠל ַהַיּ ִין ֶשְׁבּתוֹ‬ ‫ַהְסּעוָּדה‪ֶ ,‬שׁ ִנְּפַטר ְבִּב ְרַכּת ַהַיּ ִין ֶשִׁלְּפֵני ַהְסּעוָּדה‪,‬סד ֶאָלּא ִאם ֵכּן ל ֹא ָהָיה ְבַּדְﬠתּוֹ ְתִּחָלּה ִלְשׁתּוֹת ַי ִין ְבּתוֹ ַהְסּעוָּדה ְוַאַחר‬ ‫ָכּ ִנְמַל ‪.‬סה ֲאָבל ִבְּסָתם ֵאינוֹ ִנְקָרא ִנְמָל ‪ִ ,‬כּי ְרִגילוּת הוּא ִלְשׁתּוֹת ַי ִין ַבְּסּעוָּדה )ד( ֲאִפלּוּ ְבֹּחל סו‪ִ 36,‬לְשׁרוֹת‬ ‫ָהֲאִכיָלה ֶשְׁבֵּמָﬠיו‪.‬סז‪ְ 37,‬וָלֵכן ַהַמְּב ִדּיל ַﬠל ֻשְׁלָחנוֹ‪ְ ,‬דַּה ְינוּ ָסמוּ ִלְסעוָּדתוֹ וִּבְמקוֹם ְסעוָּדה סח – ֵאין ָצ ִרי ְלָבֵר ַﬠל‬ ‫ַהַיּ ִין ֶשְׁבּתוֹ ַהְסּעוָּדה‪.‬סט‬ ‫ְוֵישׁ אוְֹמ ִרים‪,‬ע ֶשֵׁיּין ַהְבָדָּלה הוִֹאיל ְוֵאינוֹ ָבּא ִלְשִׁתָיּה ֶאָלּא ְלִמְצָוה עא – ֵאינוֹ פּוֵֹטר ַהַיּ ִין ֶשַׁבְּסּעוָּדה‪ֶ ,‬אָלּא ִאם ֵכּן‬ ‫ִהְבִדּיל ַﬠל ֻשְׁלָחנוֹ ַמָמּשׁ‪ְ 38,‬דַּה ְינוּ ַאַחר ֶשָׁקַּבע ַﬠְצמוֹ ַלְסּעוָּדה ַﬠל ַהֻשְּׁלָחן‪,‬עב אוֹ ַאַחר ֶשָׁנַּטלָיָדיו‪,‬עג )ה( ֶשׁ ְנִּטיַלת‬ ‫ָיַד ִים ִהיא ַהְתָחַלת ְקִביעוּת ַהְסּעוָּדה‪,‬עד‪ַ 39,‬אף ַﬠל ִפּי ֶשׁלּ ֹא ָיַשׁב ַבֻּשְּׁלָחן ֲﬠַד ִין‪ַ ,‬וֲאִפלּוּ ָנַטל ָיָדיו ְוִהְבִדּיל ְבֶּחֶדר ַאֵחר ‬ ‫עה‪ְ ) 40,‬וַﬠל ֶדֶּר ֶשׁ ִיְּתָבֵּאר(‪.‬עו‪41,‬‬ ‫ְוֵישׁ ָלחוּשׁ ְלִדְבֵריֶהם ְלַכְתִּחָלּה‪ֶ ,‬שְׁכֶּשַׁמְּבִדּיל ֹקֶדם ֶשׁקּוֵֹבַﬠ ַﬠְצמוֹ ִלְסעוָּדה – ְיַכֵוּן ֶשׁלּ ֹא ִלְפֹטר ִבְּבָרָכה זוֹ ַהַיּ ִין ֶשְׁבּתוֹ‬ ‫ַהְסּעוָּדה‪ .‬וְּבִדיֲﬠַבד ֶשׁלּ ֹא ִכֵּוּן ְלָכ – ֵאין ָצ ִרי ְלָבֵר ַﬠל ַהַיּ ִין ֶשְׁבּתוֹ ַהְסּעוָּדה‪ֶ ,‬שְׁסֵּפק ְבָּרכוֹת ֶשׁל ִדְּבֵרי סוְֹפ ִרים‬ ‫ְלָהֵקל‪.‬עז‬ ‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבֵּיין ַהְבָדָּלה ֶשֵׁאינוֹ ַשָׁיּ ַלְסּעוָּדה‪ֲ 42,‬אָבל ֵיין ִקדּוּשׁ הוִֹאיל ְוהוּא ַשָׁיּ ַלְסּעוָּדה‪ֶ ,‬שֵׁאין ִקדּוּשׁ‬ ‫ֶאָלּא ִבְּמקוֹם ְסעוָּדה עח‪ – 43,‬פּוֵֹטר ַהַיִּין ֶשְׁבּתוֹ ַהְסּעוָּדה ְלִדְבֵרי ַהֹכּל‪,‬עט ֲאִפלּוּ ִקֵדּשׁ ֹקֶדם ֶשָׁקַּבע ַﬠְצמוֹ ַלְסּעוָּדה‪ַ ,‬אף‬ ‫ַﬠל ִפּי ֶשַׁיּ ִין ֶזה ֵאינוֹ ִלְשִׁתָיּה ֶאָלּא ְלִמְצָוה‪.‬פ )ו( ְוָכל ֶשֵׁכּן ַי ִין ֶשִׁלְּפֵני ַהְסּעוָּדה ְבֹּחל‪ֶ 44‬שׁהוּא ִלְשִׁתָיּה‪ֶ 45‬שׁפּוֵֹטר ַהַיּ ִין‬ ‫ֶשְׁבּתוֹ ַהְסּעוָּדה‪ֲ ,‬אִפלּוּ ִאם ֵבַּר ָﬠָליו ֹקֶדם ֶשָׁקַּבע ַﬠְצמוֹ‪ַ 33‬לְסּעוָּדה‪.‬פא‪46,‬‬ ‫ְוהוּא ֶשֵׁבַּר ִבְּמקוֹם ְסעוָּדה‪ְ ,‬דַּה ְינוּ ְבּאוֹתוֹ ֶחֶדר ֶשׁסּוֵֹﬠד בּוֹ‪ֲ ,‬אָבל ֵמֶחֶדר ְלֶחֶדר פב – ָצ ִרי ַלֲח ֹזר וְּלָבֵר ‪ֶ ,‬אָלּא ִאם ֵכּן(‬ ‫ָשָׁתה ְכִּשׁעוּר ֶשׁ ִנְּתַחֵיּב ְלָבֵר "ְבָּרָכה ַאַחת ֵמֵﬠין ג'" פג‪ְ 47,‬ול ֹא ֵבַּר ‪ֶ ,‬שָׁאז ֵישׁ אוְֹמ ִרים ֶשֵׁאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר ‪ְ ,‬וֵישׁ‬ ‫ִלְסֹמ ַﬠל ִדְּבֵריֶהם ְבִּדיֲﬠַבד‪ְ ,‬כּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן קע"ח‪.‬פד ַוֲאִפלּוּ ְבּאוֹתוֹ ֶחֶדר‪ִ ,‬אם ָיָצא ִמֶמּנּוּ ֵבּי ְנַת ִים ְוָחַזר – ֲהֵרי‬ ‫פה‪ִ).‬דּינוֹ ְכֵּמֶחֶדר ְלֶחֶדר‪ְ ,‬כּמוֹ ֶשׁ ִיְּתָבֵּאר ָשׁם‬ ‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ִבְּסָתם‪ֲ ,‬אָבל ִאם ָהָיה ְבַּדְﬠתּוֹ ְבֵּפרוּשׁ ְכֶּשֵׁבַּר ַﬠל ַהַיִּין ְבֶּחֶדר ֶזה ִלְפֹטר ִבְּבָרָכה זוֹ ֶאת ַהַיּ ִין‬ ‫ֶשְׁבּתוֹ ַהְסּעוָּדה ֶשׁ ִיְּסֹעד ְבֶּחֶדר ַאֵחר פו – פּוֵֹטר ֲאִפלּוּ ְלַכְתִּחָלּה ִאם ְשֵׁני ַהֲחָד ִרים ֵהם ְבַּבִית ֶאָחד‪ְ ,‬כּמוֹ ֶשׁ ִיְּתָבֵּאר ָשׁם‪ :‬‬ ‫פז‪48,‬‬ ‫‪6 Whenever [the blessing over] wine that one drinks before a meal covers wine that‬‬ ‫‪one drinks during a meal, it is not necessary to recite a blessing after the wine at all.‬‬ ‫‪This applies even if, before the meal, one drank an amount of wine that would‬‬ ‫‪require such a blessing. [The rationale: The wine before the meal] is covered by the‬‬ ‫‪Grace after Meals just like the wine he drank during the meal.49 Since they were‬‬ ‫‪covered by the same blessing recited before drinking, they are considered a single‬‬ ‫‪act of drinking [and, hence, covered by Grace].‬‬ ‫‪When, however, a person recites Havdalah before partaking of a meal50 and had‬‬ ‫‪the intent not to cover the wine he would drink during the meal, or he did not‬‬ ‫‪intend to drink wine during the meal, he is required to recite a blessing after the‬‬ ‫‪wine he drank before the meal, if he drank a measure that requires such a‬‬ ‫‪blessing.47 (If he forgot and did not recite this blessing before the meal and‬‬ ‫‪remembered before he recited Grace, he must recite the blessing Al hagefen‬‬ ‫‪immediately.)51 If he did not remember until after he recited Grace, he need not‬‬ ‫‪recite the blessing [Al hagefen], for, after the fact, Grace also covers one’s‬‬ ‫‪responsibility fortheone blessing that encapsulates three, [in this instance, the‬‬ ‫‪blessing Al hagefen], as will be explained.52‬‬

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‫‪6 of 13‬‬

Shulchan Aruch: Chapter 174 - Laws Governing [Recitation of] the Bles...

7 of 13

https://www.chabad.org/library/article_cdo/aid/3330687/jewish/Shulcha...

When does the above apply? With regard to the wine of Havdalah,which a person drinks solely because of the mitzvah. When, however, one drinks wine before his meal during the week, he is not required to recite the blessing [Al hagefen] afterwards, even if he has no intent of drinking wine in the midst of the meal. [The rationale:] The wine consumed before the meal comes to stimulate a person’s digestive system [and] arouse his appetite. [Thus,] it is [considered] part of the meal and is covered by Grace like other foods that are served because of the meal. The same law applies to [other] alcoholic beverages. In contrast, one who drinks other beverages before a meal during the week must recite a blessing after drinking them,53 even if he intended to drink [these beverages] during the meal as well. [The rationale:] The blessing recited before partaking of these beverages before the meal does not cover the beverages he drinks during the meal, for the beverages he drinks during the meal do not require a blessing at all. (If he forgot and did not recite a blessing [after drinking] and only remembered afterwards — even after Grace — he must recite the blessing. For Grace does not cover the blessing Borei nefashos rabbos, even after the fact.) ‫פח‬,‫ו ְוָכל ָמקוֹם ֶשַׁיִּין ֶשִׁלְּפֵני ַהְסּעוָּדה פּוֵֹטר ֶאת ַהַיּ ִין ֶשְׁבּתוֹ ַהְסּעוָּדה – ֵאין ָצ ִרי ְלָבֵר ְלַאֲחָריו ְבָּרָכה ַאֲחרוָֹנה ְכָּלל‬ ‫ ֶשְׁשֵּׁניֶהם ֵהם‬49,‫ ְלִפי ֶשׁ ִנְּפָטר הוּא ְבִּב ְרַכּת ַהָמּזוֹן ְכּמוֹ ַהַיּ ִין ֶשְׁבּתוֹ ַהְסּעוָּדה פט‬,‫ֲאִפלּוּ ָשָׁתה ִלְפֵני ַהְסּעוָּדה ַכִּשּׁעוּר‬ ‫ ְוִכֵוּן ֶשׁלּ ֹא ִלְפֹטר ַהַיּ ִין ֶשְׁבּתוֹ‬50,‫ ֲאָבל ַהַמְּבִדּיל ִלְפֵני ַהְסּעוָּדה צא‬.‫צ ֵכּיָון ֶשׁ ִנְּפְטרוּ ִבְּבָרָכה ִראשׁוָֹנה ַאַחת‬,‫ְשִׁתָיּה ַאַחת‬ ‫ אוֹ ֶשֵׁאין ְבַּדְﬠתּוֹ ְכָּלל ִלְשׁתּוֹת ַי ִין ְבּתוֹ ַהְסּעוָּדה צב – ָצ ִרי ְלָבֵר ַאֲחָריו ְבָּרָכה ַאֲחרוָֹנה ִלְפֵני ַהְסּעוָּדה צג‬,‫ַהְסּעוָּדה‬ ‫ ) ְוִאם ָשַׁכח ְול ֹא ֵבַּר ִלְפֵני ַהְסּעוָּדה ְו ִנְזַכּר ֹקֶדם ִבּ ְרַכּת ַהָמּזוֹן – ָצ ִרי ְלָבֵר ִמָיּד "ֵמֵﬠין‬47,‫ִאם ָשָׁתה ַכִּשּׁעוּר צד‬ ‫ ֶשִׁבּ ְרַכּת ַהָמּזוֹן פּוֶֹטֶרת "ֵמֵﬠין ג'" ַﬠל ַהַיּ ִין‬, ‫ ְוִאם ל ֹא ִנְזַכּר ַﬠד ְלַאַחר ִבּ ְרַכּת ַהָמּזוֹן – ֵאין ָצ ִרי ְלָבֵר‬51,‫צה‬.("'‫ג‬ 52,‫צז‬.‫צו ְכּמוֹ ֶשׁ ִיְּתָבֵּאר‬,‫ְבּ ִדיֲﬠַבד‬ ‫צח ֲאָבל ַהשּׁוֶֹתה ַי ִין ִלְפֵני ַהְסּעוָּדה ְבֹּחל – ֵאין ָצ ִרי ְלָבֵר‬,‫ ֶשֵׁאינוֹ ֶאָלּא ְלִמְצָוה‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבֵּיין ַהְבָדָּלה‬ ‫ ְלִפי ֶשַׁיּ ִין ֶשִׁלְּפֵני ַהְסּעוָּדה ָבּא ִלְפֹתַּח ְבֵּני ֵמַﬠִים ְלַהְמִשׁי‬,‫ ֲאִפלּוּ ֵאין ְבַּדְﬠתּוֹ ְכָּלל ִלְשׁתּוֹת ַי ִין ְבּתוֹ ַהְסּעוָּדה‬,‫ַאֲחָריו‬ ‫צט ְוהוּא‬.‫ ָלֵכן ִנְפַטר ְבִּב ְרַכּת ַהָמּזוֹן ִכְּשָׁאר ְדָּב ִרים ַהָבִּאים ֵמֲחַמת ַהְסּעוָּדה‬,‫ וִּמְכַּלל ַהְסּעוָּדה הוּא‬,‫ָאָדם ְלַתֲאַות ֲאִכיָלה‬ ‫ק‬.‫ַהִדּין ְלֵיין ָשָׂרף‬ ‫ ַוֲאִפלּוּ ַדְּﬠתּוֹ ִלְשׁתּוֹת ַגּם ֵכּן ְבּתוֹ‬53,‫ֲאָבל ַהשּׁוֶֹתה )ז( ְשָׁאר ַמְשִׁקין ִלְפֵני ַהְסּעוָּדה ְבֹּחל – ָצ ִרי ְלָבֵר ַאֲחֵריֶהם‬ ‫ ֶשֲׁהֵרי‬,‫ ֵכּיָון ֶשֵׁאינוֹ פּוֵֹטר ְבִּב ְרַכּת ַהַמְּשִׁקין ֶשִׁלְּפֵני ַהְסּעוָּדה ֶאת ַהַמְּשִׁקין ֶשְׁבּתוֹ ַהְסּעוָּדה ִמְבָּרָכה ִראשׁוָֹנה‬,‫ַהְסּעוָּדה‬ ‫ְשָׁאר ַמְשִׁקין ֶשְׁבּתוֹ ַהְסּעוָּדה ֵאין ְצ ִריִכים ְבָּרָכה ְכָּלל קא ) ְוִאם ָשַׁכח ְול ֹא ֵבַּר ְו ִנְזַכּר ֲאִפלּוּ ַאַחר ִבּ ְרַכּת ַהָמּזוֹן – ָצ ִרי‬ ‫ קב‬:(‫ ֶשִׁבּ ְרַכּת ַהָמּזוֹן ֵאיָנהּ פּוֶֹטֶרת "בּוֵֹרא ְנָפשׁוֹת ַרבּוֹת" ֲאִפלּוּ ְבּ ִדיֲﬠַבד‬, ‫ְלָבֵר‬ 7 When does the above apply? When one does not have a cup of wine over which to recite the Grace after Meals. If, however, he intends to recite Grace over a cup of wine,54 even as an initial preference, it is not necessary to recite a blessing after partaking of the beverages that one drinks before the meal, because they are covered by the blessing that one will recite after the cup [of wine] over which he recites Grace.55 Nevertheless, one should drink less than a reviis before the meal and, in that way, remove any doubt [about the necessity of making a blessing after drinking]. If one did drink a reviis, he should recite Grace over a cup [of wine] so that he will recite a blessing after partaking of it, thereby covering the beverages he drank before the meal. [In this way,] he will remove the doubt raised by those authorities who require a blessing [to be recited over] beverages [consumed during a meal] as explained.56 For, according to their words, it is not necessary to recite a blessing after partaking of the beverages one drank before the meal because [reciting the blessing before partaking of] them exempts one from reciting a blessing before partaking of beverages during the meal.57 12/14/2020, 11:55 AM

Shulchan Aruch: Chapter 174 - Laws Governing [Recitation of] the Bles...

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https://www.chabad.org/library/article_cdo/aid/3330687/jewish/Shulcha...

‫ – ֵאין ָצ ִרי‬54‫ ֲאָבל ִאם ַדְּﬠתּוֹ ְלָבֵר ִבּ ְרַכּת ַהָמּזוֹן ַﬠל ַהכּוֹס‬,‫ז ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשֵׁאין לוֹ כּוֹס ְלִב ְרַכּת ַהָמּזוֹן‬ ‫ ְלִפי ֶשׁ ִנְּפָט ִרים ִבְּבָרָכה ַאֲחרוָֹנה ֶשְׁיָּבֵר‬,‫ְלָבֵר ְכָּלל ְבָּרָכה ַאֲחרוָֹנה ַﬠל ַהַמְּשִׁקין ֶשִׁלְּפֵני ַהְסּעוָּדה קג ֲאִפלּוּ ְלַכְתִּחָלּה‬ 55,‫קד‬.‫ַאַחר ַהכּוֹס ֶשׁל ִבּ ְרַכּת ַהָמּזוֹן‬ ‫ ְוִאם ָשָׁתה ְרִביִﬠית – ִיְהֶיה לוֹ כּוֹס‬.‫קה וָּבֶזה ִיְסַתֵּלּק ִמן ַהָסֵּפק‬,‫ ִיְשֶׁתּה ָפּחוֹת ֵמ ְרִביִﬠית ִלְפֵני ַהְסּעוָּדה‬,‫וִּמָכּל ָמקוֹם‬ ‫קו ִאם רוֶֹצה ְלִהְסַתֵּלּק ִמְסֵּפק קז‬,‫ְלִב ְרַכּת ַהָמּזוֹן ְלָבֵר ַאֲחָריו ְבָּרָכה ַאֲחרוָֹנה ִלְפֹטר ַמְשִׁקין ֶשָׁשָּׁתה ִלְפֵני ַהְסּעוָּדה‬ ‫ ֶשְׁלִּפי ִדְּבֵריֶהם ֵאין ָצ ִרי ְלָבֵר ַאַחר ַמְשִׁקין ֶשִׁלְּפֵני‬56,‫קח‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬,‫ְסָבַרת ַהַמְּצ ִריִכים ְבָּרָכה ְלַמְשִׁקין‬ 57:‫ ֵכּיָון ֶשֵׁהם פּוְֹט ִרים ֶאת ַהַמְּשִׁקין ֶשְׁבּתוֹ ַהְסּעוָּדה ִמְבָּרָכה ִראשׁוָֹנה‬,‫ַהְסּעוָּדה‬ 8 All of the above applies during the week. On Shabbos and festivals, by contrast, when one recites Kiddush on a cup [of wine] — or even on other beverages58 — all authorities agree that it is not necessary to recite a blessing afterwards.59 [The rationale:] Kiddush may be recited only in the place of a meal.43 Therefore, [the wine] is covered by the Grace after Meals, like wine that one drinks before the meal that comes because of the meal. [The wine of Kiddush] is not comparable to foods that are served because of the meal, [but] after the [main part of the] meal, before Grace. For example, in [the Talmudic]era, before the end of the meal, it was common [for the participants in a meal] to cease partaking of bread and sit down to partake of fruit and beverages. [They would also partake] of all [types of food] that were served then, even foods that are served because of a meal, e.g., types of accompanying foods or vegetables that are eaten for the sake of nourishment and satiation and not as dessert [which is eaten] for the sake of pleasure. Despite that intent, it is required to recite a blessing after partaking of them and they are not covered by Grace, since they were not served during the main part of the meal, [when bread was served], as will be explained in sec. 177[:6]. Any food that comes after [the participants in the meal] have ceased partaking of bread is not considered as secondary to the bread and thus is not covered by its blessings, HaMotzi and Grace. When, by contrast, foods are served because of the meal when [the participants are still] intending to partake of bread and have not withdrawn their attention from it, even though they have yet to partake of it, these foods are considered secondary to it and are covered by the blessing recited after it. [This logic] does not apply with regard to the blessing recited before them, lest one benefit from this world without reciting a blessing, as stated there.60 ‫ ֲאִפלּוּ הוּא ֶשׁל‬59,‫ ֲאָבל ְבַּשָׁבּת ְויוֹם טוֹב ֶשְׁמַּקֵדּשׁ ַﬠל ַהכּוֹס – ֵאין ָצ ִרי ְלָבֵר ַאֲחָריו קט ְלִדְבֵרי ַהֹכּל‬,‫ח ְוָכל ֶזה ְבֹּחל‬ ‫ ְוָלֵכן ִנְפָטר ְבִּב ְרַכּת ַהָמּזוֹן ְכּמוֹ ַי ִין‬43,‫ ֶשֵׁאין ִקדּוּשׁ ֶאָלּא ִבְּמקוֹם ְסעוָּדה‬,‫ ְלִפי ֶשׁהוּא ַשָׁיּ ַלְסּעוָּדה‬58,‫קי‬,‫ְשָׁאר ַמְשִׁקין‬ ‫קיא‬.‫ֶשִׁלְּפֵני ַהְסּעוָּדה ֶשׁהוּא ָבּא ֵמֲחַמת ַהְסּעוָּדה‬ ‫ ְכּמוֹ ֶשָׁהיוּ ְרִגיִלים ִבּיֵמיֶהם ַאַחר ְגַּמר‬,‫ְוֵאינוֹ דּוֶֹמה ִלְדָב ִרים ַהָבִּאים ֵמֲחַמת ַהְסּעוָּדה ְלַאַחר ַהְסּעוָּדה ֹקֶדם ִבּ ְרַכּת ַהָמּזוֹן‬ ‫ ֲאִפלּוּ ְדָּב ִרים ַהָבִּאים‬,‫ ְוָכל ָדָּבר ֶשְׁמִּביִאים ָאז ִלְפֵניֶהם‬,‫ַהְסּעוָּדה ִלְמֹשׁ ְיֵדיֶהם ִמן ַהַפּת ְוִלְקֹבַּﬠ ַלֲאִכיַלת ֵפּרוֹת ְוִלְשִׁתָיּה‬ ‫ ְוַאף ַﬠל ִפּי ֵכן ְטעוּ ִנים ַגּם‬,‫שַׂבע ְול ֹא ְלִקנּוַּח וְּלַתֲﬠנוּג‬ ֹ ‫ ְכּגוֹן ִמיֵני ִלְפָתּן וִּמיֵני ְיָרקוֹת ֶשֶׁנֱּאָכִלים ְלָמזוֹן וְּל‬,‫ֵמֲחַמת ַהְסּעוָּדה‬ ‫קיב‬,‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסיָמן קע"ז‬,‫ הוִֹאיל ְול ֹא ָבּאוּ ְבּתוֹ ִﬠַקּר ַהְסּעוָּדה‬,‫ ְוֵאיָנן ִנְפָט ִרים ְבִּב ְרַכּת ַהָמּזוֹן‬,‫ְבָּרָכה ַאֲחרוָֹנה‬ ‫ ֶשֵׁהן‬,‫ ֵאינוֹ ֶנְחָשׁב ָטֵפל ַלַפּת ְלִהָפֵּטר ִﬠָמּהּ ְבִּב ְרכוֶֹתיָה‬,‫ְלִפי ֶשָׁכּל ַמה ֶשָּׁבּא ְלַאַחר ֶשְׁכָּבר ִסְלּקוּ ְיֵדיֶהם ִמן ַהַפּת‬ ,‫ ֲאָבל ְדָּב ִרים ַהָבִּאים ֵמֲחַמת ַהְסּעוָּדה ְבָּשָׁﬠה ֶשַׁדְּﬠָתּם ַﬠל ַהַפּת ְוֵאין ְיֵדיֶהם ְמֻסָלּקוֹת ֵהיֶמָנּה‬,‫"ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן‬ ‫קיג‬.‫ַאף ַﬠל ִפּי ֶשֲׁﬠַד ִין ל ֹא ִהְתִחילוּ ָבּהּ – ֵהם ְטֵפִלים ֵאֶליָה ְלִהָפֵּטר ְבִּב ְרָכָתהּ ִמְבָּרָכה ַאֲחרוָֹנה‬ 60,‫ קטו‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ָשׁם‬,‫ )ח( קיד ֶשׁלּ ֹא ֵלָהנוֹת ֵמָהעוָֹלם ַהֶזּה ְבּל ֹא ְבָּרָכה ִבְּתִחָלּה‬,‫ֲאָבל ל ֹא ִמְבָּרָכה ִראשׁוָֹנה‬ 9 Even when wine is served after [the participants in the meal] ceased partaking of bread, one need not recite a blessing afterwards, for it is covered by the Grace after

12/14/2020, 11:55 AM

Shulchan Aruch: Chapter 174 - Laws Governing [Recitation of] the Bles...

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https://www.chabad.org/library/article_cdo/aid/3330687/jewish/Shulcha...

Meals, even though it is not considered as part of the meal per se. [The rationale:] Since wine satiates the heart, it would have been appropriate to ordain the recitation of three full blessings after partaking of it, as was done for bread. Nevertheless, since [generally] people are not accustomed to serving wine as the basis of a meal, it is sufficient to recite the blessing Al hagefen afterwards.61 When, however, one drinks wine after sitting down for a meal,33 it is considered as if he sat down to drink as well as to eat. [Therefore, the wine] is covered by Grace, even as an initial preference. By contrast, other beverages that are consumed after the [main body of the] meal, when [the participants] have already withdrawn their attention from bread, require that a blessing be recited after partaking of them.62 Further in this text, sec.177[:6], it is explained whether this law concerning [beverages served] after a meal is relevant in these countries.63 (Even in [the Talmudic] era,) it was not necessary to recite a blessing before partaking of wine served after the meal,64 before Grace, because it is covered by the blessing recited over wine recited before the meal:65 a) if the person had the intent to drink wine after the meal when he recited that blessing, or b) on the following days — Shabbos, festivals, a day on which one let blood or entered a bathhouse — even when he did not have a specific intent,66 because it is common practice to make wine a fundamental element of one’s meal on such days. [This ruling applies] even in places where wine is not so commonly available. On these days, a person is not considered as one who [had decided not to drink and then] changed his mind [and decided to drink again], unless he is certain that he did change his mind. If, however, one only recited a blessing over wine during the meal, but did not recite a blessing over it before the meal, it does not cover wine he drinks after the meal, unless he explicitly intended to cover it [when he originally recited that blessing. The rationale:] Wine that one drinks during the meal is of an inferior [halachic] status, for one does not partake of it for the sake of drinking per se, but to saturate the food he has eaten. For, [in the Talmudicera,] it was common to drink only a small amount of wine in the midst of the meal in order to saturate [one’s food]. Wine served after the meal, by contrast, [is considered significant, because] one drinks it for the sake of drinking per se. It is not fitting that [the blessing recited for drinking of an inferior halachic status] cover drinking that is significant [and thus of superior halachic status] without one having an explicit intent.67 At present, our practice is not to withdraw our attention from bread until after Grace.68 [Accordingly,] even wine served [before Grace] after the conclusion of the meal is considered as coming to saturate one’s food. Thus it is covered by the blessing recited over wine during the meal. (Large feasts are an exception to the above. [At such gatherings,] it is common practice to withdraw one’s attention from bread, prepare a table with sweets, and sit down to drink before reciting Grace. [In such a situation,] the wine served is not covered by the blessing one recited over wine in the midst of a meal, unless one explicitly intended to do so.69 There is no need, however, to recite a blessing on other beverages, just as there is no need to recite a blessing on other foods that are served because of the meal,

12/14/2020, 11:55 AM

‫‪https://www.chabad.org/library/article_cdo/aid/3330687/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 174 - Laws Governing [Recitation of] the Bles...‬‬

‫‪when served after the meal [before Grace]. For the reason explained [above],70‬‬ ‫‪they are covered by the blessing HaMotzi.‬‬ ‫‪In places where it is not common at large feasts to sit down to drink after the meal,‬‬ ‫‪but before the recitation of Grace, even though wine is consumed at the end of the‬‬ ‫‪meal when sweets are eaten, since the people do not sit down to drink, there is no‬‬ ‫‪need to recite another blessing. For this drinking is also considered as necessary for‬‬ ‫‪the meal and, [it is assumed that] at the outset, when a person recited the blessing‬‬ ‫)‪over wine during the meal, he had the intent to cover this wine as well.‬‬ ‫‪All of the above applies to wine that one drinks after the meal [and before Grace].‬‬ ‫‪One blessing is sufficient for any wine that one drinks during the meal, even if one‬‬ ‫‪had no specific intent [when reciting the blessing], unless one knows that [he‬‬ ‫‪resolved not to drink anymore and then] changed his mind, [and decided to resume‬‬ ‫‪drinking].71‬‬ ‫ט ַוֲאִפלּוּ ַי ִין ַהָבּא ִלְפֵניֶהם ְלַאַחר ֶשְׁכָּבר ָמְשׁכוּ ְיֵדיֶהם ִמן ַהַפּת – ֵאין ָצ ִרי ְלָבֵר ְלַאֲחָריו‪ֶ ,‬שׁ ִנְּפָטר ְבִּב ְרַכּת ַהָמּזוֹן‪,‬קטז‬ ‫ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ֶנְחָשׁב ִמְכַּלל ַהְסּעוָּדה‪ְ ,‬לִפי ֶשֵׁכּיָון ֶשַׁהַיּ ִין סוֵֹﬠד ַהֵלּב – ָהָיה ָראוּי ְלַתֵקּן ְלָבֵר ַאֲחָריו ָשׁ שׁ ְבָּרכוֹת‬ ‫ְגּמוּרוֹת ְכּמוֹ ַאַחר ַהַפּת‪ֶ ,‬אָלּא ִמְפֵּני ֶשֵׁאין ֶדֶּר ְבֵּני ָאָדם ִלְקֹבַּﬠ ְסעוָּדה ָﬠָליו ַדּי לוֹ ְבּ"ֵמֵﬠין ג'"‪,‬קיז‪ֲ 61,‬אָבל ְכֶּשׁשּׁוֵֹתהוּ‬ ‫ִבְּסעוָּדה ֶשׁל ֶקַבע‪ִ ,‬מתּוֹ ֶשִׁהיא ְקִביעוּת ַלֲאִכיָלה‪ֲ – 33‬הֵרי זוֹ ְקִביעוּת ִלְשִׁתָיּה‪,‬קיח ְו ִנְפָטר ְבִּב ְרַכּת ַהָמּזוֹן קיט ֲאִפלּוּ‬ ‫ְלַכְתִּחָלּה‪.‬קכ‬ ‫‪ֲ.‬אָבל ְשָׁאר ַמְשִׁקין ַאַחר ְגַּמר ַהְסּעוָּדה ְלַאַחר ֶשָׁמְּשׁכוּ ְיֵדיֶהם ִמן ַהַפּת – ְטעוִּנים ְבָּרָכה ְלַאֲחֵריֶהם קכא‪62,‬‬ ‫וְּלַקָמּן ִסיָמן קע"ז קכב ִיְתָבֵּאר ִאם ַשָׁיּ ִבְּמִדיָנֵתנוּ ִדּין ֶזה ֶשְׁלַּאַחר ַהְסּעוָּדה‪63.‬‬ ‫ל ֹא ָהיוּ ְצ ִריִכים ְלָבֵר ְבָּרָכה ִראשׁוָֹנה ַﬠל ַהַיּ ִין ֶשְׁלַּאַחר ַהְסּעוָּדה‪ֹ 64‬קֶדם ִבּ ְרַכּת ַהָמּזוֹן‪ְ ,‬לִפי ֶשִׁנְּפָטר ) ְוַאף ִבּיֵמיֶהם(‬ ‫ְבִּב ְרַכּת ַהַיּ ִין ֶשִׁלְּפֵני ַהְסּעוָּדה‪,‬קכג‪ִ 65,‬אם ָהָיה ְבַּדְﬠתּוֹ ָאז ִלְשׁתּוֹת ַגּם ַאַחר ַהְסּעוָּדה‪,‬קכד אוֹ ֲאִפלּוּ ִבְּסָתם‪ִ ,‬אם הוּא‬ ‫ַשָׁבּת אוֹ יוֹם טוֹב קכה אוֹ יוֹם ַהָקָּזה אוֹ יוֹם ֶשׁ ִנְּכַנס ַלֶמּ ְרָחץ‪ֶ ,‬שְׁסָּתם ָכּל ָאָדם ַדּ ְרכּוֹ ִלְקֹבַּﬠ ְסעוָּדתוֹ ַﬠל ַהַיִּין ְבָּיִמים‬ ‫ֵאלּוּ‪,‬קכו‪ַ 66,‬אף ִבְּמקוֹמוֹת ֶשֵׁאין ַהַיִּין ָמצוּי ָכּל ָכּ ‪,‬קכז ְוָלֵכן ֵאינוֹ ִנְקָרא ִנְמָל ִמן ַהְסָּתם‪ֶ ,‬אָלּא ִאם ֵכּן יוֵֹדַﬠ ְבַּﬠְצמוֹ‬ ‫ֶשׁהוּא ִנְמַל ‪.‬קכח‬ ‫ֲאָבל ִאם ל ֹא ֵבַּר ַﬠל ַי ִין ִלְפֵני ַהְסּעוָּדה ֶאָלּא ְבּתוֹ ַהְסּעוָּדה – ֵאינוֹ פּוֵֹטר ִבְּסָתם ֶאת ַהַיּ ִין ֶשְׁלַּאַחר ַהְסּעוָּדה‪,‬קכט ֶאָלּא‬ ‫ִאם ֵכּן ִנְתַכֵּוּן ְלָפְטרוֹ ְבֵּפרוּשׁ‪,‬קל ְלִפי ֶשַׁהַיּ ִין ֶשְׁבּתוֹ ַהְסּעוָּדה ְשִׁתָיּתוֹ ְגּרוָּﬠה‪ֶ ,‬שֵׁאינוֹ ָבּא ִלְשִׁתָיּה ֶאָלּא ִלְשׁרוֹת ָהֲאִכיָלה‬ ‫ֶשְׁבֵּמָﬠיו‪,‬קלא ֶשׁלּ ֹא ָהיוּ ְרִגיִלין ִלְשׁתּוֹת ְבּתוֹ ַהְסּעוָּדה ֶאָלּא ְמַﬠט ִלְשׁרוֹת ִבְּלַבד‪,‬קלב ְוַהַיּ ִין ֶשְׁלַּאַחר ַהְסּעוָּדה הוּא ָבּא‬ ‫ִלְשִׁתָיּה‪ְ ,‬וֵאינוֹ ְבִּדין ֶשׁ ִיְּפֹטר ַהָגּרוַּﬠ ֶאת ֶהָחשׁוּב קלג ֶשׁלּ ֹא ְבַּכָוָּנה‪.‬קלד‪67,‬‬ ‫ְוַﬠְכָשׁו ֶשֵׁאין ָאנוּ ְרִגיִלים ִלְמֹשׁ ָיֵדינוּ ִמן ַהַפּת ַﬠד ִבּ ְרַכּת ַהָמּזוֹן‪ֲ – 68‬הֵרי ַגּם ַהַיִּין ֶשְׁלַּאַחר ְגַּמר ַהְסּעוָּדה הוּא ָבּא‬ ‫ִלְשׁרוֹת‪ְ ,‬ו ִנְפָטר ְבִּב ְרַכּת ַי ִין ֶשְׁבּתוֹ ַהְסּעוָּדה‪.‬קלה‬ ‫ַרק )ט( ִבְּסעוּדוֹת ְגּדוֹלוֹת ֶשׁ ְרִגיִלים ִלְמֹשׁ ְיֵדיֶהם ִמן ַהַפּת ְוַלֲﬠֹר ַהֻשְּׁלָחן ְבִּמיֵני ְמָגִדים ְוִלְקֹבַּﬠ ְשִׁתָיּה ֹקֶדם ִבּ ְרַכּת(‬ ‫ַהָמּזוֹן קלו – ֵאין ַהַיּ ִין ִנְפָטר ְבִּב ְרַכּת ַהַיּ ִין ֶשֵׁבַּר ְבּתוֹ ַהְסּעוָּדה‪ֶ ,‬אָלּא ִאם ֵכּן ָהָיה ְבַּדְﬠתּוֹ ְלָפְטרוֹ‪.‬קלז‪69,‬‬ ‫ֲאָבל ַﬠל ְשָׁאר ַמְשִׁקים ֵאין ָצ ִרי ְלָבֵר ‪ְ ,‬כּמוֹ ֶשֵׁאין ָצ ִרי ְלָבֵר ַﬠל ְשָׁאר ְדָּב ִרים ַהָבִּאים ֵמֲחַמת ַהְסּעוָּדה ֶשְׁמִּביִאים‬ ‫ַאַחר ְגַּמר ַהְסּעוָּדה‪ְ ,‬לִפי ֶשׁ ִנְּפָט ִרים ְבִּב ְרַכּת "ַהמּוִֹציא"‪,‬קלח ִמַטַּﬠם ֶשִׁנְּתָבֵּאר‪.‬קלט‪70,‬‬ ‫ֲאָבל ִבְּמקוֹמוֹת ֶשֵׁאין ַדּ ְרָכּם ִלְקֹבַּﬠ ְשִׁתָיּה ַאַחר ַהְסּעוָּדה ֹקֶדם ִבּ ְרַכּת ַהָמּזוֹן ִבְּסעוּדוֹת ְגּדוֹלוֹת‪ַ ,‬אף ֶשׁשּׁוִֹתין ַי ִין ִבּ ְגַמר‬ ‫ַהְסּעוָּדה ְכֶּשׁאוְֹכִלין ִמיֵני ְמָגִדים‪ֵ ,‬כּיָון ֶשֵׁאין קוְֹבִﬠין ַﬠְצָמן ִלְשִׁתָיּה – ֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר ‪ִ ,‬כּי ַגּם ְשִׁתָיּה זוֹ ִהיא ֹצֶר‬ ‫ַהְסּעוָּדה‪ ,‬וִּמְתִּחָלּה ָהָיה ַדְּﬠתּוֹ ַגּם ָﬠֶליָה ְלָפְטָרהּ ְבִּב ְרַכּת ַהַיּ ִין ֶשֵׁבַּר ְבּתוֹ ַהְסּעוָּדה(‪.‬קמ‬ ‫ְוָכל ֶזה ַבַּיּ ִין ֶשְׁלַּאַחר ַהְסּעוָּדה‪ֲ ,‬אָבל ָכּל ַמה ֶשּׁשּׁוֶֹתה ְבּתוֹ ַהְסּעוָּדה ַדּי לוֹ ִבְּבָרָכה ַאַחת ְבָּכל ִﬠ ְנָין‪ֲ ,‬אִפלּוּ ִבְּסָתם‪ֶ ,‬אָלּא‬ ‫ִאם ֵכּן יוֵֹדַﬠ ֶשׁהוּא ִנְמַל ‪ :‬קמא‪71,‬‬

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Shulchan Aruch: Chapter 174 - Laws Governing [Recitation of] the Bles...

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10 Even when a person’s decision [whether or not to drink more does not depend on his [will alone] and hence,] is unresolved [in his mind, drinking again] is considered a change of mind.72 For example, a person entered a friend’s home where a group of people were assembled to drink. He was given a cup [of wine] and he recited a blessing upon it. Afterwards, he was given a second cup. He is required to recite a blessing on the second cup as well. [The rationale:] When he recited the blessing on the first cup, he did not know if he would be given another, since he had not sat down to drink33 with them. [Indeed,] even if before he finished drinking the first cup, he was already given a second cup of wine while he still had some wine in the first cup, he is required to recite another blessing on the second cup given to him.73 In contrast, when someone sat down [to drink]33 together with those assembled and another cup was brought to him while he still had wine from the first cup, [he need not recite another blessing]. True, he did not know whether more wine would be served at this meal after they had already begun drinking, (nor did [the others assembled] know whether more wine would be brought, as will be explained in sec. 206[:9]).74 Nevertheless, since he sat down [to drink] with those assembled and a fixed setting may be established [to drink] wine, it is considered that, initially, his intent was that [if more cups of wine would be] brought to him, he would drink them as well. [The rationale:] at times, a person sits down to drink wine and then is drawn from drinking one [cup] to drinking another and thus he may drink more than what was prepared originally. Hence, [when he continues drinking], he is not considered to have made a new decision [to drink], for he knew that if more [wine] was brought, he would also be served some [of the additional wine] as well. If, however, he does not know at all that he will be given [wine], he is considered to have made a new decision [to drink] because of the doubt in his mind. Similarly, at large feasts, if there are people who are unsure whether they will be given cups of wine, those in doubt must recite a blessing over each cup [that they are given]. ‫ ְוהוִֹשׁיטוּ‬,‫ ְכּגוֹן ִמי ֶשׁ ִנְּכַנס ְלֵבית ֲחֵברוֹ ְוֵישׁ ָשׁם ֲחבוָּרה ֶשְׁמֻּסִבּין ִלְשִׁתָיּה‬72,‫קמב‬,‫י ַוֲאִפלּוּ ַהְמָלַכת ָסֵפק ְשָׁמהּ ַהְמָלָכה‬ ‫ ְוַאַחר ָכּ הוִֹשׁיטוּ לוֹ כּוֹס ַאֵחר – ָצ ִרי ַלֲח ֹזר וְּלָבֵר ַﬠל ַהֵשּׁ ִני קמג ִכּי ְכֶּשֵׁבַּר ַﬠל ָה ִראשׁוֹן ל ֹא‬,‫לוֹ כּוֹס וֵּבַר ָﬠָליו‬ ,‫קמד ֲאִפלּוּ ל ֹא ָשָׁתה ֲﬠַד ִין ָכּל ַהכּוֹס ֶשָׁנְּתנוּ לוֹ ְתִּחָלּה‬.‫ ֵכּיָון ֶשׁהוּא ֵאינוֹ ָקבוַּﬠ ִﬠָמֶּהם ִלְשִׁתָיּה‬,‫ָהָיה יוֵֹדַﬠ ִאם ִיְתּנוּ לוֹ‬ 73,‫קמה‬.‫ְוהוִֹשׁיטוּ לוֹ כּוֹס ַאֵחר ְבּעוֹד ֶשָׁהָיה ֶאְצלוֹ ַי ִין ִמכּוֹס ָה ִראשׁוֹן – ָצ ִרי ְלָבֵר ַﬠל ַהכּוֹס ָהַאֵחר ֶשׁהוִֹשׁיטוּ לוֹ‬ ‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא‬,‫ ִﬠם ַהְמֻסִבּין קמו ְוֵהִביאוּ לוֹ כּוֹס ְבּעוֹד ֶשָׁהָיה ְלָפָניו ִמכּוֹס ָה ִראשׁוֹן‬33‫ַמה ֶשֵּׁאין ֵכּן ִמי ֶשָׁהָיה ָקבוַּﬠ‬ ‫ ְכּמוֹ‬,‫ָהָיה יוֵֹדַﬠ ֶשָׁיִּביאוּ עוֹד ַי ִין ִבְּסעוָּדה זוֹ ַאַחר ֶשְׁכָּבר ִהְתִחילוּ ִלְשׁתּוֹת ) ְול ֹא קמז ָהיוּ יוְֹדִﬠים ִאם ָיִביאוּ עוֹד ַי ִין‬ ‫ ְוֵישׁ ֶקַבע ִלְשִׁתַיּת ַי ִין קמט ֶשִׁלְּפָﬠִמים‬,‫ ֵמַאַחר ֶשָׁהָיה ָקבוַּﬠ ִﬠם ַהְמֻסִבּין‬,‫ ִמָכּל ָמקוֹם‬74,‫קמח‬,(‫ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן ר"ו‬ ‫ ֲהֵרי ָהָיה ְבַּדְﬠתּוֹ ִמְתִּחָלּה‬,‫ָאָדם קוֵֹבַﬠ ַﬠְצמוֹ ַﬠל ַהַיּ ִין ְו ִנְגָרר ִמְשִּׁתָיּה ִלְשִׁתָיּה קנ ְושׁוֶֹתה יוֵֹתר ִמַמּה ֶשֵּׁהִכין ָבּ ִראשׁוָֹנה‬ ‫ ֵמַאַחר ֶשׁיּוֵֹדַﬠ ֶשִׁאם ָיִביאוּ עוֹד ִיְתּנוּ לוֹ ַגּם ֵכּן‬, ‫ ְוֵאין ֶזה ִנְמָל‬,‫ֶשִׁאם ָיִביאוּ לוֹ יוֵֹתר ִיְשֶׁתּה ֵמֶהם‬. ‫ ְוֵישׁ ָבֶּהם‬,‫קנא ְוֵכן ִבְּסעוּדוֹת ְגּדוֹלוֹת ֶשַׁהְמֻסִבּים ַרִבּים‬.‫ֲאָבל ִאם ֵאינוֹ יוֵֹדַﬠ ְכָּלל ִאם ִיְתּנוּ לוֹ – ֲהֵרי ֶזה ִנְמָל ִמָסֵּפק‬ ‫ֲאָנִשׁים ֶשִׁמְּסַתְּפִּקים ִאם ַיִגּיַﬠ ָלֶהם ַהכּוֹס – ְצ ִריִכים ַהְמֻסָפִּקים ְלָבֵר ַﬠל ָכּל כּוֹס‬: 11 If, however, when he recited the blessing on the first cup [of wine], the person had the specific intent that he would include in this blessing all [the cups] that he would [subsequently] be given, he does not have to recite a blessing on the cups [of wine that] he will be given in the future. [This ruling applies] even if he is in doubt whether he will be given any more [wine] at all. His intent is that if he will be given more, he will fulfill his obligation with [the blessing made over] this cup. Similarly, if one person recited the blessing for all participants in the manner to be 12/14/2020, 11:55 AM

Shulchan Aruch: Chapter 174 - Laws Governing [Recitation of] the Bles...

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explained in sec. 213[:1] and a person who is in doubt [whether or not he will receive wine] has the intent that if he is given wine, he will fulfill his obligation with the blessing recited by that person [who recited the blessing on behalf of all the participants], he need not recite a blessing on the wine that he will be served.75 Nevertheless, as an initial preference, it is not proper to conduct oneself in this manner, i.e., that one person should recite a blessing on behalf of others in the midst of a meal, because one’s palate is not free,76 and thus the attention [of those present] will not be focused on hearing the blessing from the person reciting it. Moreover, they will not be able to respond Amen so they can fulfill their obligation through his blessing,77 because one may not speak in the midst of eating, lest [the food] enter the windpipe rather than the esophagus and endanger the person.78 Therefore one person may recite a blessing on behalf of all the participants if he says: Savri maranan (“Attention, gentlemen”), i.e., focus your attention on the blessing so that you may fulfill your obligation. [This will enable the participants] to free their palates, take a respite from eating, and focus their attention on hearing the blessing and answering Amen. This is the common practice. For this reason, the custom has spread universally that when a blessing is recited on wine, e.g., Kiddush or Havdalah, and one person recites the blessing so that all assembled can fulfill their obligation through his blessing, he says Savri maranan [(“Attention, gentlemen”)], and not Bereshus maranan (“With your permission, gentlemen”),79 so as not to make a distinction with regard to the blessing recited on wine whether it is recited outside a meal or over wine that comes during a meal. Sections 175 and 176 [of the Alter Rebbe’s Shulchan Aruch] are not extant. Nevertheless, one who seeks to understand the fundamental principles involved can find them in [Seder Birkas HaNehenin in the Alter Rebbe’s] Siddur. There everything is stated and fully explained. What is relevant to sec. 175 [in accord with the Shulchan Aruch of Rav Yosef Caro] can be found in ch. 12, laws 13-21. What is relevant to sec. 176 [in accord with the Shulchan Aruch of Rav Yosef Caro] is found in ch. 4, from law 11 until the end of that chapter.80 ‫ ֲאִפלּוּ ִאם‬,‫יא ֲאָבל ִאם ָהָיה ַדְּﬠתּוֹ ְבֵּפרוּשׁ ְבָּשָׁﬠה ֶשֵׁבַּר ַﬠל ַהכּוֹס ָה ִראשׁוֹן ֶשֵׁיֵּצא ְבִּב ְרָכתוֹ ַﬠל ָכּל ַמה ֶשִּׁיְּתּנוּ לוֹ יוֵֹתר‬ ‫ ֶאָלּא ֶשָׁה ְיָתה ַדְּﬠתּוֹ ֶשִׁאם ִיְתּנוּ לוֹ יוֵֹתר ֵיֵצא ְיֵדי חוָֹבתוֹ ִבְּבָרָכה זוֹ – ֵאין ָצ ִרי ְלָבֵר‬,‫ָהָיה ָסֵפק לוֹ ִאם ִיְתּנוּ לוֹ ְכָּלל‬ ‫קנב‬.‫ַﬠל כּוֹס ָהַאֵחר ֶשׁיּוִֹשׁיטוּ לוֹ‬ – ‫קנג ְו ִנְתַכֵּוּן ַהְמֻסָפּק ֶשִׁאם ִיְתּנוּ לוֹ ֵיֵצא ְבִּב ְרָכתוֹ ֶשׁל ַהְמָבֵר‬,‫ְוֵכן ִאם ֵבַּר ֶאָחד ְלֻכָלּם ַﬠל ֶדֶּר ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן רי"ג‬ 75,‫קנד‬.‫ֵאין ָצ ִרי ְלָבֵר ַﬠל ַהכּוֹס ֶשׁיּוִֹשׁיטוּ לוֹ‬ ‫קנו ִמשּׁוּם ֶשֵׁאין ֵבּית ַהְבִּליָﬠה‬,‫ ְלַכְתִּחָלּה קנה ֵאין ִל ְנֹהג ָכּ ֶשְׁיָּבֵר ֶאָחד ְלֻכָלּם ְבּתוֹ ַהְסּעוָּדה‬,‫וִּמָכּל ָמקוֹם‬ ‫קנח ְוַגם ל ֹא יוְּכלוּ ַלֲﬠנוֹת ַאֲחָריו ָאֵמן קנט ֶשֵׁיְּצאוּ‬, ‫ ְוֵאין ַדְּﬠָתּם ִלְשֹׁמַﬠ ַהְבָּרָכה ִמִפּי ַהְמָבֵר‬76,‫קנז‬,‫ָפּנוּי‬ 78,‫קסא‬.‫ ֶשָׁמּא ַיְקִדּים ָקֶנה ְלֶוֶשׁט ְו ִנְמָצא ָבּא ִליֵדי ַסָכָּנה‬,‫ ִכּי ֵאין ְמִשׂיִחין ַבְּסּעוָּדה‬77,‫קס‬,‫ְבִּב ְרָכתוֹ‬ ‫ ְכֵּדי ֶשׁ ְיַּפנּוּ ֵבּית ַהְבִּליָﬠה‬,‫ ְכּלוַֹמר ְתּנוּ ַדְּﬠְתֶּכם ַלְבָּרָכה ָלֵצאת ְיֵדי חוַֹבְתֶכם‬,"‫ "ַסְב ִרי ָמָרָנן‬:‫ ִאם אוֵֹמר ָלֶהם‬, ‫ְלִפיָכ‬ ‫קסג‬.‫קסב ְוֵכן נוֲֹה ִגין‬.‫ְוָיִניחוּ ֲאִכיָלָתם ְוִיְתּנוּ ַדְּﬠָתּם ִלְשֹׁמַﬠ ַהְבָּרָכה ְוַיֲﬠנוּ ָאֵמן – ֶאָחד ְמָבֵר ְלֻכָלּם‬ ‫ ִאם ֶאָחד ְמָבֵר ְלֻכָלּם ָלֵצאת ְבִּב ְרָכתוֹ‬,‫ ְכּגוֹן ְבִּקדּוּשׁ ְוַהְבָדָּלה‬,‫וִּמַטַּﬠם ֶזה ִנְתַפֵּשּׁט ַהִמְּנָהג ְבָּכל ָמקוֹם ֶשְׁמָּב ְרִכין ַﬠל ַהַיִּין‬ ‫ ְכֵּדי ֶשׁלּ ֹא ַלֲח ק ְבִּב ְרַכּת ַהַיּ ִין ֵבּין ִאם ְמָב ְרִכין ֶשׁלּ ֹא ִבְּשַׁﬠת‬79,‫קסה‬,"‫קסד ְול ֹא "ִבּ ְרשׁוּת ָמָרָנן‬,"‫– אוֵֹמר "ַסְב ִרי ָמָרָנן‬ ‫ קסו‬:‫ַהְסּעוָּדה וֵּבין ַי ִין ַהָבּא ָלֶהם ְבּתוֹ ַהְסּעוָּדה‬ ‫ ִיְמָצא ַבִּסּדּוּר ]ְלַקָמּן ְבֵּסֶדר ִבּ ְרַכּת ַהֶנֱּה ִנין‬,‫ ַא ָהרוֶֹצה ַלֲﬠֹמד ַﬠל ִﬠָקָּרן ֶשׁל ְדָּב ִרים‬.‫ָחֵסר ַבֶּהְﬠֵתּק ִסיָמן קע"ה וקע"ו‬ ‫ ְדַּה ְינוּ ַמה ֶשַּׁשָּׁיּ ְלִסיָמן קע"ה ִיְמָצא ְבֶּפֶרק י"ב ִמְסִּﬠיף י"ג ַﬠד‬,‫ ַהֹכּל ָכּתוּב וְּמֹפָרשׁ ְבִּלי שׁוּם ִחָסּרוֹן‬,[ ‫ֶשְׁבּסוֹף ַהֶכֶּר‬

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Shulchan Aruch: Chapter 174 - Laws Governing [Recitation of] the Bles...

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80.‫ וַּמה ֶשַּׁשָּׁיּ ְלִסיָמן קע"ו ִיְמָצא ְבֶּפֶרק ד' ִמְסִּﬠיף י"א ַﬠד סוֹף ַהֶפֶּרק‬,[‫ְסִﬠיף )י"ט( ]כ"א‬

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Shulchan Aruch: Chapter 177 - Laws Governing [Foods] Served During...

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Shulchan Aruch: Chapter 177 - Laws Governing [Foods] Served During a Meal & After Meal and Their Appropriate Rules By Rabbi Schneur Zalman of Liadi

SECTION 177 The Laws Governing [Foods] Served During a Meal and After the Meal and Their Appropriate Rules. (1–7) ‫ וּבוֹ ז' ְסִﬠיִפים‬,‫קעז ִדּין ְדָּב ִרים ַהָבִּאים ְבּתוֹ ַהְסּעוָּדה ְוַאַחר ַהְסּעוָּדה וַּמה ִדּיָנם‬: 1 [The following rules apply regarding foods] served during a meal:1 If they are foods that are served because of the meal, a blessing is not required before partaking of them.2 [This includes] foods that are commonly used as the basis for a meal, whether to accompany bread, e.g., meat, fish, vegetables, cheese, 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. [This ruling applies] even when they are eaten without bread, for the blessing HaMotzi covers them. Nor [is a blessing required] after [partaking of them], for the Grace after Meals covers them. (Since it is not customary to eat these foods throughout the day, as one does with fruit, but only during the meal, they are considered as secondary to the bread, which is the primary element of the meal. Therefore they are covered by the blessing recited over the bread, even when they are eaten without bread.)3 (When does the above apply? When a person bases his meal on bread. In such an instance, all the foods that are served to accompany bread and are not sustaining foods [in their own right])4 are served because of the bread. Hence, they are considered as secondary to it. There is a question, however, if [this ruling applies when] a person does not desire to eat bread and eats only a small amount of it, reciting the blessing HaMotzi with the intent of thereby covering the [blessings on the other] foods. [One might presume that] they are not covered by this blessing since they are not served because of the bread.5 [One might argue, however, that] since it is common practice for these foods to serve as the basis of a meal, they are covered by [the blessing recited over] the bread. Hence, one should recite the [appropriate] blessing over them and not over the bread,6 except on Shabbos and on festivals.)7 ‫ ְדַּה ְינוּ ְדָּב ִרים ֶשֶׁדֶּר ִלְקֹבַּﬠ ְסעוָּדה‬1,‫ ִאם ֵהם ְדָּב ִרים ַהָבִּאים ֵמֲחַמת ַהְסּעוָּדה‬,‫א ְדָּב ִרים ַהָבִּאים ְבּתוֹ ַהְסּעוָּדה‬ ‫ו ֵבּין ְלָמזוֹן‬,‫ב ְכּגוֹן ָבָּשׂר ְוָדִגיםג ִויָרקוֹתד וּ ְגִביָנה וֵּביִציםה וִּמיֵני ְמלוִּחים‬,‫א ֵבּין ְלַלֵפּת ָבֶּהם ֶאת ַהַפּת‬,‫ֲﬠֵליֶהם‬ ‫ז ְכּגוֹן ְכּרוּב וְּתָרִדיןח ְוַד ְיָסא ְוָכל ַמֲﬠֵשׂה ְקֵדָרה ֶשֵׁאיָנן ָבִּאין ְלַלֵפּת ֶאָלּא ְלַתְבִשׁיל וְּלָמזוֹןט – ֵאין ָצ ִרי‬,‫וְּלַהְשִׂבּיַﬠ‬ (‫ ֶשִׁבּ ְרַכּת ַהָמּזוֹןפּוַֹט ְרָתּםי )א‬,‫ ְול ֹא ְלַאֲחֵריֶהם‬,‫ ֶשִׁבּ ְרַכּת "ַהמּוִֹציא" פּוַֹט ְרָתּם‬,‫ ֲאִפלּוּ אוְֹכָלם ְבּל ֹא ַפּת‬2,‫ְבָּרָכה ִלְפֵניֶהם‬ ‫)ֶשֵׁכּיָון ֶשֵׁאין ַדּ ְרָכּםיא ֶלֱאֹכל אוָֹתם ָכּל ַהיּוֹם ְכּמוֹ ַהֵפּרוֹת ֶאָלּא ִבְּשַׁﬠת ְסעוָּדה ִבְּלַבד – ֲהֵרי ֵהם ְטֵפִלים ַלַפּת ֶשׁהוּא‬ 3,‫יב‬.(‫ ְוָלֵכן ִנְפָט ִרים ְבִּב ְרַכּת ַהַפּת ַאף ַﬠל ִפּי ֶשׁאוְֹכָלם ְבּל ֹא ַפּת‬,‫ִﬠַקּר ַהְסּעוָּדה‬ (‫ ֶשָׁאז ָכּל ַהַמֲּאָכִלים ֶשֵׁהם ִמיֵני ִלְפָתּן ְול ֹא ִמיֵני ָמזוֹןיג ֵהם‬,‫ ָבִּאים)ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשָׁקַּבע ְסעוָּדתוֹ ַﬠל ַהַפּת‬4 ‫ ְואוֵֹכל ְמַﬠט ַפּת וְּמָבֵר ָﬠֶליָה "ַהמּוִֹציא" ִלְפֹטר‬,‫ ֲאָבל ִאם ֵאינוֹ ָחֵפץ ֶלֱאֹכל ַפּת‬.‫ ָלֵכן ֵהם ְטֵפִלים ֵאֶליָה‬,‫ֵמֲחַמת ַהַפּת‬ ‫ אוֹ ֶאְפָשׁר ֵכּיָון ֶשַׁדּ ְרָכּם ִלְקֹבַּﬠ‬5,‫ ֵכּיָון ֶשֵׁאיָנן ָבִּאין ֵמֲחָמָתהּ‬,‫יד )ב( ֵישׁ ְלִהְסַתֵּפּק ִאם ִנְפָט ִרים ְבִּב ְרָכָתהּ‬,‫ַהַמֲּאָכִלים‬ 12/14/2020, 11:56 AM

Shulchan Aruch: Chapter 177 - Laws Governing [Foods] Served During...

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https://www.chabad.org/library/article_cdo/aid/3330690/jewish/Shulcha...

7,‫טז‬:(‫ ִאם ל ֹא ְבַּשָׁבּת אוֹ יוֹם טוֹב‬6,‫טו ְוָלֵכן ְיָבֵר ֲﬠֵליֶהם ְול ֹא ַﬠל ַהַפּת‬.‫ְסעוָּדה ֲﬠֵליֶהם – ַהַפּת פּוַֹט ְרָתּם‬ 2 When foods that are not served because of the meal8 — i.e., it is not common practice to base a meal on them, neither as accompaniment to bread, nor for satiation, e.g., all types of fruit and the like, whether fresh or cooked, even if they were cooked with meat — 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 the digestion of the food (or for dessert, to relieve the heaviness of the food).9 They are not covered by the blessing HaMotzi, because they are not the fundamental element of the meal and they are never served [just] because of a meal.10 Instead, the common practice is to partake of them throughout the day, even outside the context of a meal. They, however, do not require a blessing after partaking of them (even if they are eaten in the midst of a meal, not to help digest one’s food, nor as dessert, but solely for the sake of pleasure). Since they were served in the course of the meal, before the participants ceased partaking of bread, the Grace after Meals covers them,11 because everything eaten during the meal [leads to and hence,] is considered as part of the satiation about which it is said:12 “…you will be satiated and you will bless.” ‫יח‬,‫יז ל ֹא ְלַלֵפּת ְול ֹא ְלַהְשִׂבּיַﬠ‬,‫ ְדַּה ְינוּ ֶשֵׁאין ֶדֶּר ִלְקֹבַּﬠ ְסעוָּדה ֲﬠֵליֶהם‬8,‫ב ְוִאם ֵהם ְדָּב ִרים ַהָבִּאים ֶשׁלּ ֹא ֵמֲחַמת ְסעוָּדה‬ ‫כב ִאם אוֵֹכל אוָֹתם ְבּל ֹא‬,‫כא ַוֲאִפלּוּ ִנְתַבְּשּׁלוּ ִﬠם ָבָּשׂר‬,‫כ ֵבּין ַח ִיּים ֵבּין ְמֻבָשִּׁלים‬,‫ְכּגוֹן ָכּל ִמיֵני ֵפּרוֹתיט ְוַכיּוֵֹצא ָבֶּהם‬ ‫ַפּתכג – ְטעוִּנים ְבָּרָכה ִלְפֵניֶהם‬. ‫ – ֵאיָנן ִנְפָט ִרים‬9,‫ַוֲאִפלּוּ אוְֹכָלם ִבְּגַמר ַהְסּעוָּדהכד ְכֵּדי ְלַﬠֵכּל ַהַמֲּאָכלכה )אוֹ ְלִקנּוַּחכו ְלָהֵקל ִמֹכֶּבד ַהַמֲּאָכל(כז‬ ‫ ֶאָלּא ַדּ ְרָכּם ְלָאְכָלם ָכּל‬10,‫ ְוֵאין ַדּ ְרָכּם ָלב ֹא ֵמֲחַמת ַהְסּעוָּדה ְלעוָֹלם‬,‫ ֵכּיָון ֶשֵׁאיָנן ֵמִﬠַקּר ַהְסּעוָּדה‬,"‫ְבִּב ְרַכּת "ַהמּוִֹציא‬ ‫כח‬.‫ַהיּוֹם ֲאִפלּוּ ֶשׁלּ ֹא ִבְּשַׁﬠת ְסעוָּדה‬ ‫ֲאָבל ֵאין ְטעוּ ִנים ְבָּרָכה ְלַאֲחֵריֶהםכט )ג( )ֲאִפלּוּ אוְֹכָלם ְבֶּאְמַצע ַהְסּעוָּדהל ל ֹא ְלַﬠֵכּל ְול ֹא ְלִקנּוַּח ֶאָלּא ְלַתֲﬠנוּג‬ ‫ ְלִפי ֶשָׁכּל ַמה ֶשָּׁבּא‬11,‫לא ֶשֵׁכּיָון ֶשָׁבּאוּ ְבּתוֹ ַהְסּעוָּדה ֹקֶדם ֶשָׁמְּשׁכוּ ְיֵדיֶהם ִמן ַהַפּת – ִבּ ְרַכּת ַהָמּזוֹן פּוַֹט ְרָתּם‬,(‫ִבְּלַבד‬ ‫לג‬:"‫ " ְוָשָׂבְﬠָתּ וֵּבַרְכָתּ‬12,‫לב‬:‫ ֶשֶׁנֱּאַמר ָבּהּ‬,‫תּוֹ ַהְסּעוָּדה הוּא ִמְכַּלל ַהְשִּׂביָﬠה‬ 3 If, however, [fruits] are eaten together with bread,13 they are considered as secondary to the bread and are covered by the blessing HaMotzi. Even if other foods served as the primary accompaniment to the bread and the fruit was served as a sweet course and for pleasure, if one ate a small amount [of fruit] together with the bread, [it is covered by the blessing HaMotzi]. If the fruit was served to accompany the bread and one ate a small amount of it together with the bread, even if afterwards, he eats some without bread, he is not required to recite a blessing before partaking of it [again], as long as he intends to eat some more together with the bread. Since he ate the fruit together with the bread at the outset and will do so at the end, the fruit — even the fruit one eats without bread in the interim — is grouped together with the other [foods served during] the meal and is covered by the blessing HaMotzi.2 Since [the fruit] was originally served to accompany the bread, it served that purpose at the outset, and the person intended to use it for that purpose at the end [of the meal, all of the fruit is covered by the blessing HaMotzi]. [Moreover,] even if the person changed his mind afterwards and decided not to eat the fruit as an accompaniment to the bread, it is of no consequence. [The rationale:] At the time he partook of it and relied on the blessing HaMotzi, he still intended to

12/14/2020, 11:56 AM

Shulchan Aruch: Chapter 177 - Laws Governing [Foods] Served During...

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eat it as an accompaniment [to the bread] afterwards.14 [A different ruling applies] if, at the outset, [the fruit] was not served as accompaniment to the bread, but as a sweet course. Even if one partook of it at the beginning and the end of the meal as an accompaniment to bread — but in the interim, he desires to partake of it without bread — a blessing is required before [partaking of it without bread]. Since [the fruit] is being served primarily as a sweet course and not as accompaniment to the bread, it is not considered as part of the remainder of the meal to the extent that [the blessing HaMotzi] covers what one eats without bread. All of the above applies when one began by partaking of the fruit together with bread. If, however, he began by partaking of the fruit without bread, even if it was served as accompaniment [to bread] — and he partakes of it for that purpose — since he wishes to eat a small amount without bread at the outset, he is required to recite a blessing. It is preferable for a person to always conduct himself in the followingmanner when he is served fruit in the middle of his meal as accompaniment to bread: Initially, he should partake of a small amount of it without bread and recite a blessing. Afterwards, he may partake of it, whether with bread or without bread. [This course of action is suggested] because there are authorities who raise doubts whether fruit that is eaten without bread is covered by the blessing HaMotzi when initially and ultimately it was eaten together with bread. ‫לד ֲאִפלּוּ ָקַבע ִלְפַתּן ְסעוָּדתוֹ ַﬠל ָדָּבר‬,‫ וִּב ְרַכּת "ַהמּוִֹציא" פּוַֹט ְרָתּן‬,‫ ַנֲﬠשׂוּ ְטֵפָלה ַלַפּת‬13,‫ג ֲאָבל ִאם אוְֹכָלם ִﬠם ַפּת‬ ‫לה‬.‫ַאֵחר ְוֵהִביאוּ ְלָפָניו ֵפּרוֹת ְלִקנּוַּח וְּלַתֲﬠנוּג ְואוֵֹכל ֵמֶהם ְמַﬠט ִﬠם ַפּת‬ ‫ ֲאִפלּוּ אוֵֹכל ַאַחר ָכּ ְבּל ֹא ַפּת – ֵאין ָצ ִרי‬,‫ְוִאם ֱהִביאוּם ְלָפָניו ְלַלֵפּת ָבֶּהם ַגּם ֵכּן ֶאת ַהַפּת ְוָאַכל ֵמֶהם ְמַﬠט ִﬠם ַהַפּת‬ ‫ ֶשֵׁכּיָון ֶשְׁתִּחַלּת ֲאִכיַלת ַהֵפּרוֹת ְוסוָֹפהּ ִהיא ִﬠם ַהַפּת – ִמְצָט ְרִפין ֵהם‬,‫ְלָבֵר ִלְפֵניֶהם ִאם ַדְּﬠתּוֹ ֶלֱאֹכל עוֹד ֵמֶהם ִﬠם ַפּת‬ ‫ ֵכּיָון ֶשֵׁהִביאוּ אוָֹתם ִמְתִּחָלּה ְלַלֵפּת ָבֶּהם‬,‫ִﬠם ְשָׁאר ַהְסּעוָּדה ְלִהָפֵּטר ְבִּב ְרַכּת ַהַפּת ַאף ַמה ֶשּׁאוֵֹכל ֵבּי ְנַת ִים ְבּל ֹא ַפּת‬ ‫לו ְוַאף ִאם ַאַחר ָכּ ִנְמַל ֶשׁלּ ֹא ְלַלֵפּת ָבֶּהם ַבּסּוֹף – ֵאין‬.‫ ְוַגם ַבּסּוֹף ַדְּﬠתּוֹ ְלַלֵפּת ָבֶּהם‬,‫ וְּמַלֵפּת ָבֶּהם ַפּת ַבְּתִּחָלּה‬,‫ַהַפּת‬ ‫לז‬. ‫ ֵכּיָון ֶשְׁבָּשָׁﬠה ֶשׁאוֵֹכל ֵמֶהם ַﬠל ְסַמ ִבּ ְרַכּת "ַהמּוִֹציא" – ַכָּוָּנתוֹ ְלַלֵפּת ָבֶּהם ֲﬠַד ִין ַאַחר ָכּ‬,‫ְבָּכ ְכּלוּם‬ ‫ ַאף ֶשְׁמַּלֵפּת ָבֶּהם ַפּת ְתִּחָלּה ָוסוֹף ְואוֵֹכל‬,‫ֲאָבל ִאם ִמְתִּחָלּה ל ֹא ֱהִביאוּם ְלַלֵפּת ָבֶּהם ֶאת ַהַפּת ֶאָלּא ְלִקנּוַּח ְסעוָּדה‬ ‫לח ֵכּיָון ֶשִׁﬠָקָּרם ְלִקנּוַּח ְול ֹא ְלַלֵפּת – ֵאיָנן ִמְצָט ְרִפין ִלְשָׁאר ַהְסּעוָּדה ִלְפֹטר‬,‫ֵבּיְנַת ִים ְבּל ֹא ַפּת – ָצ ִרי ְלָבֵר ִלְפֵניֶהם‬ 14,‫לט‬.‫ַמה ֶשּׁאוֵֹכל ְבּל ֹא ַפּת‬ ‫ ַאף ִאם ָבּאוּ ְלַלֵפּת וְּמַלֵפּת ָבֶּהם ֶאָלּא‬,‫ ֲאָבל ִאם ַמְתִחיל ֶלֱאֹכל ְבּל ֹא ַפּת‬,‫ְוָכל ֶזה ְכֶּשְׁתִּחַלּת ֲאִכיָלתוֹ ֵמַהֵפּרוֹת ִהיא ִﬠם ַפּת‬ ‫מ‬. ‫ֶשׁאוֵֹכל ְמַﬠט ַבְּתִּחָלּה ְבּל ֹא ַפּת – ָצ ִרי ְלָבֵר‬ ‫ ְכֶּשָׁבִּאים לוֹ ֵפּרוֹת ְבֶּאְמַצע ְסעוָּדתוֹמא ְלַלֵפּת ַהַפּתמב – ֶלֱאֹכל ֵמֶהם ְתִּחָלּה ְמַﬠט ְבּל ֹא ַפּת‬,‫ְוטוֹב ִל ְנֹהג ֵכּן ְלעוָֹלם‬ ‫ ְלִפי ֶשֵׁיּשׁ ִמְסַתְּפִּקיןמג ַאף ִאם ְמַלֵפּת ָבֶּהם ַהַפּת ְתִּחָלּה ָוסוֹף ְואוֵֹכל‬,‫ ְוַאַחר ָכּ י ֹאַכל ֵבּין ִﬠם ַפּת ֵבּין ְבּל ֹא ַפּת‬, ‫וְּלָבֵר‬ ‫"ֵבּיְנַת ִים ְבּל ֹא ַפּת – ִאם ִנְפָט ִרים ְבִּב ְרַכּת "ַהמּוִֹציא‬: 4 All of the above applies when one served another food as the primary accompaniment [to the bread and] as the basis of this meal and fruit was served in the middle of the meal. If, however, fruit is served as the primary accompaniment [to bread and as] the basis of this meal, the fruit is considered as food served for the sake of the meal and is covered by the blessing HaMotzi, even if it is initially eaten without bread. Thus, it is not necessary to eat the fruit together with bread at the outset. There are, however, authorities who differ with [the above]. Therefore, it is 12/14/2020, 11:56 AM

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preferable for the person to initially eat a small amount [of fruit] together with bread. Thus, even if he partook of the fruit without bread [afterwards], he need not recite a blessing on it. [This ruling applies] even if he does not intend to eat any more fruit with bread, since fruit was served as the primary accompaniment [to bread and] the basis of this meal. When a person eats dates or the like between the courses [of a meal] to stimulate his appetite, [that is considered] necessary for the meal. [Hence,] in all instances, they are covered by the blssing [HaMotzi] recited over bread, like breadcrumbs that are stuck together with broth or honey, as explained in sec. 176.15 ‫ ֲאָבל ִאם ָקַבע ִלְפַתּן ְסעוָּדתוֹ ַﬠל‬,‫ד ְוָכל ֶזה ְכֶּשָׁקַּבע ִלְפַתּן ְסעוָּדתוֹ ַﬠל ָדָּבר ַאֵחר וְּבֶאְמַצע ַהְסּעוָּדה ֵהִביאוּ לוֹ ֵפּרוֹת‬ ‫ ֶשׁ ִנְּפָט ִרים ְבִּב ְרַכּת "ַהמּוִֹציא" ֲאִפלּוּ אוְֹכָלם ְבּל ֹא ַפּת‬,‫ַהֵפּרוֹת – ַנֲﬠשׂוּ לוֹ ַהֵפּרוֹת ַכְּדָּב ִרים ַהָבִּאים ֵמֲחַמת ַהְסּעוָּדה‬ ‫מה‬.‫ ְוֵישׁ חוְֹלִקים‬.‫מד ְוֵאין ָצ ִרי ֶלֱאֹכל ֵמֶהם ְתִּחָלּה ִﬠם ַפּת‬,‫ִבְּתִחַלּת ֲאִכיָלָתם‬ ‫מו ַוֲאִפלּוּ‬,‫ ְוָאז ַאף ִאם ַאַחר ָכּ אוֵֹכל ֵמֶהם ְבּל ֹא ַפּת – ֵאין ָצ ִרי ְלָבֵר ֲﬠֵליֶהם‬,‫ְוָלֵכן טוֹב ֶשׁיּ ֹאַכל ְתִּחָלּה ְמַﬠט ִﬠם ַפּת‬ ‫מז‬.‫ ֵכּיָון ֶשִׁﬠַקּר ְקִביַﬠת ְסעוָּדתוֹ ָהָיה ֲﬠֵליֶהם ְלַלֵפּת ָבֶּהם ֶאת ַהַפּת‬,‫ֵאין ַדְּﬠתּוֹ ֶלֱאֹכל עוֹד ִﬠם ַפּת‬ ‫ ֵכּיָון ֶשׁהוּא ֹצֶר ְסעוָּדה – ִנְפָט ִרים‬,‫וִּמי ֶשׁאוֵֹכל ְתָּמ ִרים ְוַכיּוֵֹצא ָבֶּהם ֵבּין ַמֲאָכל ְלַמֲאָכל ְלַהְמִשׁי ַתֲּאַות ָהֲאִכיָלה‬ 15,‫נ‬:‫מח ְכּמוֹ ַפּ ְרְפָּראוֹתמט ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קע"ו‬,‫ְבִּב ְרַכּת ַהַפּת ְבָּכל ִﬠְנָין‬ 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 at the time he recited HaMotzi and his intent was 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 at the time he recited the blessing HaMotzi and he did not have the specific intent to partake of it. (Generally, [the rule is that when one recites a blessing over a food that is of primary importance with the intent that it cover foods that are secondary to it,] the blessing over the primary food does not cover the secondary food, if the secondary food is not before him at the time he recites the blessing or he does not have it in mind at that time.16 Nevertheless, at a meal, since the person sits down to eat,17 it can be assumed that his intent is to partake of everything that is served him, even though he did not intend) specifically [to partake of a particular food]. [The ruling changes,] however, if it is known that he did not intend to partake of a given food at all, e.g., after he recited the blessing HaMotzi over bread, he was sent a gift of food from another home upon which he was not dependent18 and he did not have this gift in mind at all. [Hence,] it is not covered by the blessing [HaMotzi] recited over the bread. [This applies] even when [the present] is a type of food that is served as accompaniment to the bread and [the recipient] partakes of it as accompaniment to the bread. At present, people are generally not meticulous in their observance [of this law] in our countries, because it is common practice among people to send gifts of food to friends during a meal, even from the homes of others. (All the above refers to [questions of] whether foods are included in the blessing recited over bread. When, however, a food was covered by the blessing recited over the bread, if the person ceased partaking of it and made a conscious decision not to eat more of it at this meal and subsequently changed his mind and decided to partake [of more], he is not required to recite a blessing over it, as stated in sec. 179[:1].)

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‫ ֲאִפלּוּ ָהיוּ ְלָפָניו ְבָּשָׁﬠה ֶשֵׁבַּר "ַהמּוִֹציא"נא‬,‫ה ְוָכל ָמקוֹם ֶשֵׁאין ַהֵפּרוֹת ִנְפָט ִרים ְבִּב ְרַכּת ַהַפּת – ָצ ִרי ְלָבֵר ֲﬠֵליֶהם‬ ‫נב‬.‫ְו ִנְתַכֵּוּן ְלפוְֹטָרם‬ ‫ְוָכל ָמקוֹם ֶשֵׁהם ִנְפָט ִרים – ִנְפָט ִרים ֲאִפלּוּ ל ֹא ָהיוּ ְלָפָניו ְבָּשָׁﬠה ֶשֵׁבַּר "ַהמּוִֹציא" ְול ֹא ָהָיה ַדְּﬠתּוֹ ֲﬠֵליֶהםנג ) ְוַאף ַﬠל‬ ‫ ַבְּסּעוָּדהנד‬,‫ ִמָכּל ָמקוֹם‬16,‫ִפּי ֶשְׁבָּכל ָמקוֹם ֵאין ָהִﬠָקּר פּוֵֹטר ֶאת ַהָטֵּפל ְבִּב ְרָכתוֹ ִאם ֵאין ַהָטֵּפל ְלָפָניו ְוֵאין ַדְּﬠתּוֹ ָﬠָליו‬ (‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָהָיה ֵכן ְבַּדְﬠתּוֹ‬,‫ ֲהֵרי ַדְּﬠתּוֹ ִמן ַהְסָּתם ַﬠל ָכּל ַמה ֶשָּׁיִּביאוּ ְלָפָניו‬,‫ ַלֲאִכיָלה‬17‫ֵכּיָון ֶשׁקּוֵֹבַﬠ ַﬠְצמוֹ‬ ‫נה‬.‫ְבֵּפרוּשׁ‬ ‫ ְכּגוֹן ֶשַׁאַחר ֶשֵׁבַּר ַﬠל ַהַפּת ָשְׁלחוּ לוֹ דּוֹרוֹן ִמֵבּית ֲאֵח ִרים ֶשֵׁאינוֹ ָסמוּ‬,‫ֲאָבל ִאם ָידוַּﬠ ֶשׁלּ ֹא ָהָיה ַדְּﬠתּוֹ ַﬠל ֶזה ְכָּלל‬ ‫ ְול ֹא ָהָיה ַדְּﬠתּוֹ ַﬠל ַהדּוֹרוֹן – ֵאינוֹ ִנְפָטר ְבִּב ְרַכּת ַהַפּת ֲאִפלּוּ הוּא ָדָּבר ֶשַׁדּ ְרכּוֹ ָלב ֹא ְלַלֵפּת ֶאת ַהַפּתנו וְּמַלֵפּת‬18‫ֲﬠֵליֶהם‬ ‫נז ִמְפֵּני ֶשֵׁבּיֵנינוּ הוּא ָדָּבר ָמצוּי ֶשֶׁאָחד שׁוֵֹלַח ַלֲחֵברוֹ דּוֹרוֹן‬,‫ ְוַﬠְכָשׁו ֵאין ָהעוָֹלם ִנְזָה ִרים ָבֶּזה ִבְּמִדינוֹת ֵאלּוּ‬.‫בּוֹ ֶאת ַהַפּת‬ ‫נח‬.‫ַבְּסּעוָּדה ֲאִפלּוּ ִמֵבּית ֲאֵח ִרים‬ (‫ ַאף ַﬠל ִפּי ֶשִׁסֵּיּם ְלָאְכלוֹ ְוָגַמר ְבִּלבּוֹ ֶשׁלּ ֹא‬,‫ ֲאָבל ָכּל ָדָּבר ֶשׁ ִנְּפָטר ְבִּב ְרַכּת ַהַפּת‬,‫ְוָכל ֶזה ְלִﬠ ְנַין ִאם ִנְפָטר ְבִּב ְרַכּת ַהַפּת‬ ‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן קע"ט‬,‫)ֶלֱאֹכל ִמֶמּנּוּ עוֹד ִבְּסעוָּדה זוֹ ְוָחַזר ְו ִנְמַל ֶלֱאֹכל – ֵאין ָצ ִרי ְלָבֵר ָﬠָליו‬:‫נט‬ 6 [The following laws apply to] foods that are served after the meal: (In the Talmudicera, the custom was that at the end of the meal, [the participants] would cease eating bread. [The bread] and the small tables [on which it had been served] that had been placed before each one of them would be removed. [The participants] would establish a sitting to partake of fruit and delicacies as dessert and to drink wine.) Anything served to them at that time, even foods that are commonly served to accompany bread, require a blessing to be recited before partaking of them and after partaking of them. (Needless to say, [this applies] to fruit, which — with the exception of dates — are covered by the Grace after Meals, as will be explained in sec. 208.)19 [The rationale:] The blessings HaMotzi and Grace after Meals only cover the food eaten during the main part of the meal, during the time when [the participants] have not yet ceased partaking of bread. In the present era, it is not common to remove the table after the meal before the recitation of Grace. Hence, the participants are not considered to have ceased partaking of bread until they [begin to] recite Grace or they wash before Grace, or [the leader of Grace] takes the cup [of wine] on which Grace is recited in his hand or he says: “Bring the cup and let us recite Grace.”20 These are signs that [the participants] have withdrawn their attention from eating entirely. (Needless to say, [this is true] if a person explicitly said that he is ceasing to eat anymore, even though he did not say: “Bring [the cup] and let us recite Grace.” This is also true if a person mentally resolved so.) True, [even in the above instances,] when a person changes his mind and decides to eat bread, there are authorities who permit him to resume eating without reciting a blessing, as will be stated in sec. 179[:1. Moreover, according to these authorities in such a situation,] one may eat all the foods that are covered by the blessing [over bread]. Nevertheless, as long as one did not change his mind and he has withdrawn his attention from [partaking of bread], the other foods are not covered by its blessing even though he has not diverted his attention from [partaking of] them.21 ‫סא ֶשְׁבּסוֹף ַהְסּעוָּדה ָהיוּ מוְֹשִׁכים ְיֵדיֶהם ִמן‬,‫ו וּ ְדָב ִרים ַהָבִּאים ְלַאַחר ַהְסּעוָּדהס )ֶשָׁהָיה ִמ ְנָהג ִבּימוֹת ַחְכֵמי ַהַתְּלמוּד‬ ‫סד ְוקוְֹבִﬠין ַﬠְצָמן ֶלֱאֹכל ֵפּרוֹת וַּפ ְרְפָּראוֹת‬,‫סג ְוַגם ַהֻשְּׁלָחנוֹת ַהְקַּט ִנּים ֶשִׁלְּפֵני ָכּל ֶאָחד ְוֶאָחד‬,‫ַהַפּתסב וְּמִסי ִרים אוָֹתהּ‬ ‫ ֲאִפלּוּ ְדָּב ִרים ֶשַׁדּ ְרָכּם ָלב ֹא ְלַלֵפּת ַהַפּת – ְטעוּ ִנים‬,‫סה ֲהֵרי ָכּל ַמה ֶשְּׁמִּביִאים ָאז ִלְפֵניֶהם‬,(‫ְלִקנּוַּח ְסעוָּדה ְוִלְשׁתּוֹת ַי ִין‬ ‫סז ְכּמוֹ ֶשִׁיְּתָבֵּאר‬,‫ חוּץ ִמְתָּמ ִרים ֶשׁ ִנְּפָט ִרים ְבִּב ְרַכּת ַהָמּזוֹן‬,‫ְבָּרָכה ֵבּין ִלְפֵניֶהם ֵבּין ְלַאֲחֵריֶהםסו ) ְוֵאין ָצ ִרי לוַֹמר ֵפּרוֹת‬ ‫סט ְבּעוֹד ֶשׁלּ ֹא‬,‫ ִמְפֵּני ֶשׁ"ַהמּוִֹציא" וִּב ְרַכּת ַהָמּזוֹן ֵאיָנן פּוְֹט ִרים ֶאָלּא ַמה ֶשֶּׁנֱּאָכל תּוֹ ִﬠַקּר ַהְסּעוָּדה‬19,‫סח‬,(‫ְבִּסיָמן ר"ח‬ ‫ִסְלּקוּ ְיֵדיֶהם ֵמַהַפּת‬.

12/14/2020, 11:56 AM

Shulchan Aruch: Chapter 177 - Laws Governing [Foods] Served During...

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https://www.chabad.org/library/article_cdo/aid/3330690/jewish/Shulcha...

‫עא אוֹ‬,‫ְוַﬠְכָשׁו ֶשֵׁאין ְמַסְלִּקין ַהֻשְּׁלָחן ַאַחר ַהְסּעוָּדה ֹקֶדם ִבּ ְרַכּת ַהָמּזוֹןע – ֵאין ָלנוּ ִסלּוּק ַהַפּת ִבְּסָתם ַﬠד ִבּ ְרַכּת ַהָמּזוֹן‬ ‫עג אוֹ ֶשׁיּ ֹאַמר "ְתּנוּ כּוֹס וְּנָבֵר‬,‫ אוֹ ֶשׁ ִיֹּטּל כּוֹס ִבּ ְרַכּת ַהָמּזוֹן ְבָּידוֹ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָנַטל ָיָדיו‬20,"‫ַמ ִים ַאֲחרוִֹניםעב‬ ,‫עד ֶשָׁאז ִסֵלּק ַדְּﬠתּוֹ ִמֶלֱּאֹכל ְלַגְמֵרי ) ְוֵאין ָצ ִרי לוַֹמר ִאם ָאַמר ְבֵּפרוּשׁ ֶשְׁמַּסֵלּק ֶאת ַﬠְצמוֹ ִמֶלֱּאֹכל עוֹד‬,‫ִבּ ְרַכּת ַהָמּזוֹן‬ ‫עה‬.(‫ ְוהוּא ַהִדּין ִאם ָגַּמר ֵכּן ְבִּלבּוֹ‬." ‫ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָאַמר "ְתּנוּ וּ ְנָבֵר‬ ‫עו ְוָאז ָיכוֹל ַגּם ֵכּן‬,‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסיָמן קע"ט‬,‫ְוַאף ַﬠל ִפּי ֶשִׁאם חוֵֹזר ְו ִנְמָל ֶלֱאֹכל ַפּת ֵישׁ ַמִתּי ִרין ֶלֱאֹכל ְבּל ֹא ְבָּרָכה‬ ‫ ָכּל ְזַמן ֶשׁלּ ֹא ָחַזר ְוָיָדיו ְמֻסָלּקוֹת ֵהיֶמָנּהעח – ֵאין ְשָׁאר ְדָּב ִרים‬,‫עז ִמָכּל ָמקוֹם‬,‫ֶלֱאֹכל ָכּל ַהְדָּב ִרים ֶשִׁנְּפְטרוּ ְבִּב ְרָכָתהּ‬ 21:‫ִנְפָט ִרים ְבִּב ְרָכָתהּ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִסֵלּק ַדְּﬠתּוֹ ֵמֶהם‬ 7 At large feasts, when it is customary for the participants to cease partaking of bread, to prepare a table with fruits, and to sit down17 to drink, it would be appropriate to recite a blessing before partaking of beverages even though they are served because of the meal. Similarly, it would be appropriate to recite a blessing after partaking of fruits before reciting Grace. However, this is not the common practice. There are authorities who offer justification for this course of action, explaining that a blessing was required in the Talmudicera, only because [by] eating and drinking after the table was removed, [the participants made it] appear [that they were taking part in] another meal. Therefore [that food] is not covered by the blessings recited over bread, neither the blessing before partaking of it, nor the blessing one recited afterwards. [Since, at present, the table is not removed,] everything that is eaten or drunk at the [same] table at which the bread of the meal was eaten is considered as part of the same meal. Hence, [these foods] are covered by the blessings recited over [the bread]22 even though [the participants] diverted their attention from it entirely. [This ruling] applies even if [the participants] said: “Bring [the cup] and let us recite Grace,” unless they actually washed for Grace, or they took the cup over which Grace is recited, as will be explained in sec. 179[2-5]. ‫ ְשִׁתָיּהעט – ָהָיה ָראוּי ְלָבֵר‬17‫ ֶשׁ ְר ִגיִלים ִלְמֹשׁ ְיֵדיֶהם ִמן ַהַפּת ְוַלֲﬠֹר ַהֻשְּׁלָחן ְבֵּפרוֹת ְוִלְקֹבַּﬠ‬,‫ז וִּבְסעוּדוֹת ְגּדוֹלוֹת‬ ‫ ֶאָלּא ֶשׁלּ ֹא‬,‫ ְוַגם ְבָּרָכה ַאֲחרוָֹנהפ ַﬠל ַהֵפּרוֹת ֹקֶדם ִבּ ְרַכּת ַהָמּזוֹן‬,‫ַﬠל ַהַמְּשִׁקים ַאף ַﬠל ִפּי ֶשֵׁהם ָבִּאים ֵמֲחַמת ַהְסּעוָּדה‬ ‫פא‬.‫ָנֲהגוּ ֵכּן‬ ‫ ֶשׁלּ ֹא ִהְצ ִריכוּ ְלָבֵר ִבּיֵמיֶהם ֶאָלּא ִמשּׁוּם ֶשׁ ִנּ ְרֶאה ִכְּסעוָּדה ַאֶחֶרת ַמה ֶשּׁאוְֹכִלים‬,‫ְוֵישׁ ִמי ֶשִׁלֵּמּד ֲﬠֵליֶהם ְזכוּתפב לוַֹמר‬ ‫ ֲאָבל ָכּל ַמה‬,‫ ל ֹא ִמְבָּרָכה ִראשׁוָֹנה ְול ֹא ִמְבָּרָכה ַאֲחרוָֹנה‬,‫ ְלָכ ֵאיָנן ִנְפָט ִרים ְבִּב ְרַכּת ַהַפּת‬,‫ְושׁוִֹתים ַאַחר ִסלּוּק ַהֻשְּׁלָחן‬ ‫ ַאף‬22,‫פד‬,‫פג ְוָלֵכן ִנְפָט ִרים ְבִּב ְרכוֶֹתיָה‬,‫ֶשּׁאוְֹכִלין ְושׁוִֹתין ַﬠל ַהֻשְּׁלָחן ֶשָׁאְכלוּ ָﬠָליו ַהַפּת – ְסעוָּדה ַאַחת ִהיא ִﬠם ַהַפּת‬ ,‫ אוֹ ֶשׁ ִיֹּטּל כּוֹס ִבּ ְרַכּת ַהָמּזוֹן‬,‫ ַﬠד ֶשִׁיְּטּלוּ ַמ ִים ַאֲחרוִֹנים‬," ‫ ַוֲאִפלּוּ ָאְמרוּ "ְתּנוּ וְּנָבֵר‬,‫ַﬠל ִפּי ֶשִׁסְּלּקוּ ַדְּﬠָתּם ִמֶמָּנּה ְלַגְמֵרי‬ ‫פה‬:‫ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן קע"ט‬

12/14/2020, 11:56 AM

Shulchan Aruch: Chapter 178 - What Matters are Considered an Interrup...

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https://www.chabad.org/library/article_cdo/aid/3330692/jewish/Shulcha...

Shulchan Aruch: Chapter 178 - What Matters are Considered an Interruption During a Meal By Rabbi Schneur Zalman of Liadi

SECTION 178 What Matters are Considered an Interruption During a Meal. (1–9) ‫ וּבוֹ ט' ְסִﬠיִפים‬,‫קעח ֵאיֶזה ְדָּב ִרים ְקרוּ ִיים ֶהְפֵסק ִבְּסעוָּדה‬: 1 When a person was eating in one room, but took his food in his hand and went to another room to eat, he must recite another blessing.1 Since he rose and went to another place after he paused [from eating], his rising [from his place] is considered as if he ceased eating. [When he commences eating again,] it is as if he began eating anew. Hence, [the food] requires a blessing before [he eats] even though he did not divert his attention [from the food] in the interim. Even if he [leaves this second location and] returns to his initial place, he must recite another blessing [before eating again]. By changing his place in the interim, he is considered to have interrupted his eating. Moving from one corner of a room to another, however, is not considered as changing one’s location,1 even in a large hall. If initially, when he recited the blessing in the first room, he had the intent to change his location and move from room to room while eating,2 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. [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. Nevertheless, if he is able to see the place3 where he first ate from the location 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 courtyard4 and even when he did not have the intent [of departing] 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 sharesthe same blessing as the [food eaten in the] first [location], provided that he had the intent of eating [there] when he initially recited the blessing, as stated in sec. 206[:9]. ‫ ֶשֵׁכּיָון ֶשָׁﬠַמד ְוָהַל‬1,‫א‬, ‫א ָהָיה אוֵֹכל ְבֶּחֶדר ֶזה )א( ְוָנַטל ַהַמֲּאָכל ְבָּידוֹ ְוָהַל ְלֶחֶדר ַאֵחר ֶלֱאֹכל – ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬ ‫ וְּטעוָּנה ְבָּרָכה ַבְּתִּחָלּה ב ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִהִסּיַח‬,‫ ְוזוֹ ֲאִכיָלה ַאֶחֶרת ִהיא‬,‫ְלָמקוֹם ַאֵחר – ֲﬠִמיָדתוֹ זוֹ ִהיא ְגַּמר ֲאִכיָלתוֹ‬ ‫ה‬.‫ד ֶשֵׁכּיָון ֶשִׁשָּׁנּה ְמקוֹמוֹ ֵבּיְנַת ִים ִהְפִסיק ֲאִכיָלתוֹ‬, ‫ג ַוֲאִפלּוּ חוֵֹזר ִלְמקוֹמוֹ ֶלֱאֹכל – ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬.‫ַדְּﬠתּוֹ ֵבּיְנַת ִים‬ ‫ז‬.‫ ֲאִפלּוּ הוּא ְטַרְקִלין ָגּדוֹל‬1,‫ו‬,‫ֲאָבל ְבֶּחֶדר ֶאָחד ִמָזּ ִוית ְלָז ִוית ֵאינוֹ ִנְקָרא ִשׁנּוּי ָמקוֹם‬

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‫ ֲאִפלּוּ אוֵֹכל ַבֶּחֶדר ַהֵשִּׁני‬2,‫ח‬,‫ְוִאם ִמְתִּחָלּה ְכֶּשֵׁבַּר ְבֶּחֶדר ֶזה ָהָיה ְבַּדְﬠתּוֹ ְלַשׁנּוֹת ְמקוֹמוֹ ֵמֶחֶדר ְלֶחֶדר ְבֶּאְמַצע ֲאִכיָלתוֹ‬ ‫ַמֲאָכל ַאֵחר ֶשִׁבּ ְרָכתוֹ ְכִּב ְרַכּת ָה ִראשׁוֹן ט – ֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬. ‫י ֲאִפלּוּ נוֵֹטל‬,‫ ֲאָבל ִמַבּ ִית ְלַב ִית אוֹ ֲאִפלּוּ ִמַבּ ִית ְלָחֵצר – ֵאין ַדְּﬠתּוֹ מוֶֹﬠֶלת ְכּלוּם‬,‫ְוהוּא ֶשׁ ִיְּהיוּ ְשֵׁני ַהֲחָד ִרים ְבַּב ִית ֶאָחד‬ ‫יא‬.‫ַהַמֲּאָכל ְבָּידוֹ ְכֶּשׁהוֵֹל ְוחוֵֹזר ְואוְֹכלוֹ ְבּל ֹא ֶהַסּח ַהַדַּﬠת ֵבּי ְנַת ִים‬ ‫ ַוֲאִפלּוּ ִמְקָצת‬,‫יב ֲאִפלּוּ ֶדֶּר ַחלּוֹן‬,‫ ָה ִראשׁוֹן ֶשָׁאַכל ָשׁם‬3‫ ִאם ַבָּמּקוֹם ֶשׁאוֵֹכל ָיכוֹל ִל ְראוֹת ֶאת ְמקוֹמוֹ‬,‫וִּמָכּל ָמקוֹם‬ ‫טו ַוֲאִפלּוּ ַﬠל ַמֲאָכל‬, ‫ ַוֲאִפלּוּ ל ֹא ָהָיה ֵכן ְבַּדְﬠתּוֹ ְכֶּשֵׁבַּר‬4,‫יד‬,‫ְמקוֹמוֹ יג – ֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר ֲאִפלּוּ ִמַבּ ִית ְלָחֵצר‬ ‫ טז‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן ר"ו‬, ‫ ִאם ָהָיה ְבַּדְﬠתּוֹ ֶלֱאֹכל ְכֶּשֵׁבַּר‬,‫ַאֵחר ֶשִׁבּ ְרָכתוֹ ְכִּב ְרַכּת ָה ִראשׁוֹן‬ 2 All [the above applies when one eats] alone or when a group [eats together] and they all moved from place to 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 wentto another building, and even if [that building] is notnearthe 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.5 It is as if they did not leave their place at all. Since they left some of the members of the group there, their original sitting6 remained intact. It is not considered as if they departed. 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. ,‫ ֲאִפלּוּ ֶאָחד ֵמֶהם‬,‫ ֲאָבל ִאם ִהִנּיחוּ ִמְקָצָתם ִבְּמקוָֹמם‬,‫ אוֹ ִבְּבֵני ֲחבוָּרה ְוָﬠְקרוּ ֻכָּלּם ִמָמּקוֹם ְלָמקוֹם‬,‫ב ְוָכל ֶזה ְבָּיִחיד‬ ‫ ְכֶּשֵׁהם חוְֹז ִרים ֵאין ְצ ִריִכים ְלָבֵר ַﬠל ַמה ֶשּׁיּ ֹאְכלוּ‬,‫ ֲאִפלּוּ ֵאינוֹ ָסמוּ ְלַב ִית ֶזה‬,‫יז ֲאִפלּוּ ְלַבִית ַאֵחר‬,‫ְוַהְשָּׁאר ָהְלכוּ ֻכָּלּם‬ ‫יח‬.‫ ָכּאן ְוֵאין זוֹ ֲﬠִקיָרה‬6‫ ֵכּיָון ֶשִׁה ִנּיחוּ ִמְקָצת ַחְבֵריֶהם ִנְשֲׁאָרה ְקִביעוָּתם‬5,‫ָכּאן ְכִּאלּוּ ל ֹא ָﬠְקרוּ ִמְמּקוָֹמם ְכָּלל ֵבּיְנַת ִים‬ ‫ ְוֵאין מוִֹﬠיל ַמה ֶשִּׁה ִנּיחוּ ִמְקָצת ַחְבֵריֶהם ְבֶּחֶדר ֶזה ְלַמה‬, ‫ֲאָבל ִאם רוִֹצים ֶלֱאֹכל ַבָּמּקוֹם ֶשָׁהְלכוּ – ְצ ִריִכים ְלָבֵר‬ ‫ יט‬:‫ֶשּׁיּ ֹאְכלוּ ְבֶּחֶדר ַאֵחר‬ 3 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,7 e.g., all foods and beverages over which the blessing Borei nefashos rabbos is recited after partaking of them. [In these instances,] it is not necessary to recite that blessing in the place where one ate or drank. Instead, he is permitted to leave his place before reciting the blessing, go to another place, and recite the blessing there.8 Therefore, leaving one’s place is considered as concluding his meal. Thus when he eats or drinks again in another place or after he returns to his first place, it is considered another meal and requires a second blessing, even if he has yet to recite the blessing required after his first meal. [Different laws apply with regard to] foods for which one is required to recite a blessing in the place where he ate, i.e., bread, and even cooked foods from the five species [of grain],9 or even fruit from the seven species [for which Eretz Yisrael is praised],10 and wine. Since the blessing recited after [the latter foods or wine] encapsulates the three blessings of the Grace after Meals, it is sufficiently important to require that this blessing be recited in the place where one ate or drank, just as [this is required with regard to] Grace. Therefore, when one leaves his place to go to another location, leaving his [first] place is not considered as concluding his meal, for he must return to his [original] place to recite the blessing after eating [the above foods]. Accordingly, when he eats or drinks again, even in another place, he is considered to be eating [as a continuation of] his first meal, [i.e.,] to complete that

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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].11 [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],12 he is bound by the laws that apply with regard to foods for which one is not required to recite a blessing in the place where he ate.5 There are authorities who maintain that [aside from bread,] only foods made from [the five] species of grain require that the blessing recited after them be recited in the place where one ate, due to their importance, because they [alone] are considered as sustenance. Others maintain [that this distinction is conveyed to] bread alone. As an initial preference, one should be stringent and recite the blessing after all the seven species [for which Eretz Yisrael is praised] in the place where one ate. After the fact, if one changed his place [and then wishes to resume eating], he need not recite a blessing [before partaking of food], for when there is a doubt whether a blessing is required, we rule leniently. ‫ ְכּגוֹן ָכּל ֹאֶכל וַּמְשֶׁקה ֶשִׁבּ ְרָכָתם ָהַאֲחרוָֹנה ִהיא "בּוֵֹרא‬7,‫כ‬,‫ג ְוָכל ֶזה ִבְּדָב ִרים ֶשֵׁאין ְטעוּ ִנים ְבָּרָכה ְלַאֲחֵריֶהם ִבְּמקוָֹמם‬ ‫ ֶאָלּא ַרַשּׁאי ַלֲﬠֹמד ִמְמּקוֹמוֹ ֹקֶדם‬,‫כא ֶשֵׁאין ָצ ִרי ְלָבֵר ְבָּרָכה ַאֲחרוָֹנה ִבְּמקוֹם ֲאִכיָלה אוֹ ְשִׁתָיּה‬,"‫ְנָפשׁוֹת ַרבּוֹת‬ ‫ וְּכֶשׁחוֵֹזר ְואוֵֹכל אוֹ‬,‫ ֲﬠִמיָדתוֹ ִמְמּקוֹמוֹ ֵליֵל – ֶזהוּ ְגַּמר ְסעוָּדתוֹ‬, ‫ ְלִפיָכ‬8,‫ֶשְׁיָּבֵר ְוֵליֵל ְלָמקוֹם ַאֵחר ְלָבֵר ָשׁם‬ ‫ וְּטעוָּנה ְבָּרָכה ֵשׁ ִנית כב ַאף ַﬠל ִפּי ֶשׁלּ ֹא ֵבַּר ֲﬠַד ִין‬,‫שׁוֶֹתה ְבָּמקוֹם ַאֵחר אוֹ ְלַאַחר ֶשׁחוֵֹזר ִלְמקוֹמוֹ – ְסעוָּדה ַאֶחֶרת ִהיא‬ ‫ְבָּרָכה ַאֲחרוָֹנה ַﬠל ְסעוָּדה ָה ִראשׁוָֹנה‬. ‫ אוֹ ֲאִפלּוּ ֵפּרוֹת‬9,‫ אוֹ ֲאִפלּוּ ַמֲﬠֵשׂה ְקֵדָרה ֵמֲחֵמֶשׁת ַהִמּיִנים‬,‫ ְכּגוֹן ַפּת‬,‫ֲאָבל ְדָּב ִרים ַהְטּעוּ ִנים ְבָּרָכה ְלַאֲחֵריֶהם ִבְּמקוָֹמם‬ ‫כד ֶשִׁבּ ְרָכָתן ָהַאֲחרוָֹנה הוִֹאיל ְוִהיא ֵמֵﬠין ג' ְבָּרכוֹת ֶשׁל ִבּ ְרַכּת ַהָמּזוֹן – ִהיא ֲחשׁוָּבה ְלַהְצ ִרי‬,‫ ְוַי ִין‬10,‫ִמז' ַהִמּי ִנים כג‬ ‫ ְכֶּשׁהוּא עוֵֹמד ִמְמּקוֹמוֹ ֵליֵל ְלָמקוֹם ַאֵחר – ֵאין ֲﬠִמיָדתוֹ‬, ‫ ְלִפיָכ‬,‫וְּלָבֵר ִבְּמקוֹם ֲאִכיָלה אוֹ ְשִׁתָיּה ְכּמוֹ ִבּ ְרַכּת ַהָמּזוֹן‬ ‫כה ָלֵכן ְכֶּשׁחוֵֹזר ְואוֵֹכל ְושׁוֶֹתה ֲאִפלּוּ ְבָּמקוֹם‬,‫ ֶשֲׁהֵרי ָצ ִרי הוּא ַלֲח ֹזר ִלְמקוֹמוֹ ְלָבֵר ְבָּרָכה ָהַאֲחרוָֹנה‬,‫ְגַּמר ְסעוָּדתוֹ‬ ‫כו ְוֵאין ָצ ִרי‬,‫ ְוֵאין ָצ ִרי לוַֹמר ְכֶּשׁחוֵֹזר ִלְמקוֹמוֹ‬,‫ ַﬠל ַדַּﬠת ְסעוָּדתוֹ ָה ִראשׁוָֹנה הוּא אוֵֹכל ִמשּׁוּם ְלַסֵיּם ְסעוָּדתוֹ‬,‫ַאֵחר‬ 11,‫כז‬.‫ְלָבֵר ַבְּתִּחָלּה ֲאִפלּוּ ל ֹא ִהִנּיַח ִמְקָצת ֲחֵב ִרים‬ 5,‫כח‬.‫ ִדּיָנם ִכְּדָב ִרים ֶשֵׁאין ְטעוּ ִנים ְבָּרָכה ְלַאֲחֵריֶהם ִבְּמקוָֹמם‬12‫ ֲאָבל ָפּחוֹת ִמַכַּזּ ִית‬,‫ְוהוּא ֶשָׁאַכל ְכָּבר ַכַּזּ ִית‬ .‫ל ַפּת ִבְּלַבד‬,‫ ְוֵישׁ אוְֹמ ִרים‬.‫ ִמְפֵּני ֲחִשׁיבוּתוֹ ֶשׁ ִנְּקָרא ָמזוֹן‬,‫כט ֶשִׁמּין ָדָּגן ְלַבד ָטעוּן ְבָּרָכה ְלַאֲחָריו ִבְּמקוֹמוֹ‬,‫ְוֵישׁ אוְֹמ ִרים‬ ‫ ֶשְׁסֵּפק‬, ‫ ְוֵכן ְבִּדיֲﬠַבד ִאם ִשָׁנּה ְמקוֹמוֹ – ֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬,‫וְּלַכְתִּחָלּה ַיֲחִמיר ְבָּכל ִשְׁבַﬠת ַהִמּיִנים ְלָבֵר ִבְּמקוֹמוֹ‬ ‫ לא‬:‫ְבָּרכוֹת ְלָהֵקל‬ 4 Even when one goes to another house during the course of a meal and partakes of foods that are not considered secondary 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 secondary 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.13 [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, he should recite Grace in the place where he finishes eating bread, as will be explained in sec. 184[:1].

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Nevertheless, initially, it is forbidden to leave the place [where one ate bread] before reciting Grace, unless the person had the intent [of going to the second place] when he recited the blessing HaMotzi. [The rationale:] Any food that, as an expression of its importance, requires that the blessing recited after it be recited in the place where one ate, also requires that this blessing be recited before one leaves that place. (Just as its importance dictates that the blessing for it should not be recited in another place, so too, it dictates that the blessing should be recited before departing to go to another place. [This applies] even if he will also eat in the second place and recite Grace there. For of what consequence will that be with regard to the food that he partook of originally which, because of its importance, required that, as an initial preference, the blessing after it be recited in the place where one ate before departing? [The leniency mentioned above] is only that if the person already left [his original place], he is not required to return and recite Grace [if he eats bread in the second place. This leniency is granted, because even if he were to return immediately to the first location] he would not correct the error of leaving that place [before reciting Grace]. It is only that since one is required to recite Grace in the place where he ate, [after the fact, since he has changed location, it suffices that] he eats a small amount in the second place and then recites Grace [there]. Thus, as an initial preference, one should not leave his original place without reciting Grace. This applies even if he left some of the members of the group with whom he ate there, althoughgenerally, one is not considered to have left his place if he intends to return [and rejoin] them.14 Nevertheless, [in this instance,] by going to finish his meal in another house, the person is considered to have departed from his initial group. [Different rules apply] if one departs with the intent to return to his original place, in which instance, he is not considered to have left his place [if he originally partook of] foods that require the blessing after eating to be recited in the place where one ate.15 [This leniency applies] even if he did not leave some of his initial group in his place. Nevertheless, he is obligated to go [to the new location] with the intent to eat there, as will be explained.16 Even if the person leaves without the intent to return,) if, initially, when he recited the blessing HaMotzi, he intended to finish [his meal] in another place, he is permitted to leave. [The rationale:] At the outset, he did not establish the [first] place as the place where he would eat his entire meal. [To cite a parallel:] wayfarers eat as they proceed on their journey. They sit and recite Grace in the place where they finish eating.17 [This is permitted,] because this was their initial intent, not to sit down18 to eat [their entire meal] in the place they recited the blessing HaMotzi and began eating. ,‫ ְואוֵֹכל ְושׁוֶֹתה ָשׁם ְדָּב ִרים ֶשֵׁאיָנם ְטֵפִלים ַלְסּעוָּדה ְלִﬠְנַין ְבָּרָכה ִראשׁוָֹנה‬,‫ד ַוֲאִפלּוּ ָהַל ְבּתוֹ ַהְסּעוָּדה ְלַב ִית ַאֵחר‬ ‫לב ֵכּיָון ֶשֵׁהם ְטֵפִלים ְלִﬠ ְנַין ְבָּרָכה ַאֲחרוָֹנה ְו ִנְפָט ִרים ְבִּב ְרַכּת‬,‫ ְכּמוֹ ַי ִין וֵּפרוֹת‬,‫ְוֻהְצַר ְלָבֵר ֲﬠֵליֶהם ַבַּבּ ִית ָה ִראשׁוֹן‬ ,‫ ֲאִפלּוּ ל ֹא ָאַכל ָשׁם ַפּת‬13,‫ ְוֵאין ָצ ִרי ְלָבֵר ֲﬠֵליֶהם ָשׁם לג‬,‫ַהָמּזוֹן – ַﬠל ַדַּﬠת ְסעוָּדתוֹ ָה ִראשׁוָֹנה הוּא אוֵֹכל ְושׁוֶֹתה‬ ‫ַוֲאִפלּוּ ל ֹא ָהָיה ְבַּדְﬠתּוֹ ְכֶּשֵׁבַּר "ַהמּוִֹציא" ְלַשׁנּוֹת ְמקוֹמוֹ ְבֶּאְמַצע ְסעוָּדתוֹ‬. ‫לד‬.‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן קפ"ד‬,‫ְוִאם אוֵֹכל ָשׁם ַפּת – ְמָבֵר ִבּ ְרַכּת ַהָמּזוֹן ַבָּמּקוֹם ֶשׁגּוֵֹמר ֲאִכיַלת ַהַפּת‬ ‫ ְלַכְתִּחָלּה ָאסוּר ַלֲﬠֹקר ְכָּלל ִמְמּקוֹמוֹ ַﬠד ֶשׁ ְיָּבֵר ִבּ ְרַכּת ַהָמּזוֹן ְתִּחָלּה לה ִאם ל ֹא ָהָיה ֵכּן ְבַּדְﬠתּוֹ ְכֶּשֵׁבַּר‬,‫וִּמָכּל ָמקוֹם‬ ‫לו ֶשָׁכּל ָדָּבר ַהָטּעוּן ְבָּרָכה ְלַאֲחָריו ִבְּמקוֹמוֹ ִמְפֵּני ֲחִשׁיבוּתוֹ – ָטעוּן ְלָבֵר ַאֲחָריו ֹקֶדם ֶשַׁיֲּﬠֹקר ִמְמּקוֹמוֹ‬,"‫"ַהמּוִֹציא‬

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Shulchan Aruch: Chapter 178 - What Matters are Considered an Interrup...

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‫ ְוַאף‬,‫)ֶשְׁכּמוֹ ֶשׁמּוֶֹﬠֶלת ֲחִשׁיבוּתוֹ ֶשׁלּ ֹא ְלָבֵר ְבָּמקוֹם ַאֵחר – ָכּ מוֶֹﬠֶלת ֲחִשׁיבוּתוֹ ְלָבֵר ֹקֶדם ֶשַׁיֲּﬠֹקר ְלָמקוֹם ַאֵחר‬ ‫ ַמה מּוִֹﬠיל ֶזה ַלֲאִכיָלה ָה ִראשׁוָֹנה ֶשָׁה ְיָתה ְטעוָּנה ְבָּרָכה ִבְּמקוָֹמהּ ְלַכְתִּחָלּה ֹקֶדם‬,‫ֶשׁיּ ֹאַכל ַגּם ַבָּמּקוֹם ַהֵשּׁ ִני ִויָבֵר ָשׁם‬ ‫לז‬.‫ֶשַׁיֲּﬠֹקר ִמָשּׁם ִמשּׁוּם ֲחִשׁיבוּת‬ ‫ ֶאָלּא ִמשּׁוּם ֶשָׁצּ ִרי ְלָבֵר‬,‫ ֶשָׁבֶּזה ל ֹא ְיַתֵקּן ַמה ֶשִּׁﬠֵוּת ַבֲּﬠִקיָרתוֹ‬, ‫ֶאָלּא ֶשִׁאם ְכָּבר ָﬠַקר – ֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬ ‫לח‬. ‫ִבְּמקוֹם ֲאִכיָלה – אוֵֹכל הוּא ְמַﬠט ַבָּמּקוֹם ַהֵשִּׁני וְּמָבֵר‬ 14,‫ ַוֲאִפלּוּ ִאם ִה ִנּיַח ִמְקָצת ֲחֵב ִרים ֶשֵׁאין זוֹ ֲﬠִקיָרה ִאם ָהָיה ָﬠִתיד ַלֲח ֹזר ֲאֵליֶהם‬,‫ֲאָבל ְלַכְתִּחָלּה ל ֹא ַיֲﬠֹקר ְבּל ֹא ְבָּרָכה‬ ‫לט‬.‫ ְכֶּשׁהוֵֹל ִלְגֹמר ְסעוָּדתוֹ ְבַּבִית ַאֵחר – ֲהֵרי הוּא עוֵֹקר ֵמֲחבוָּרתוֹ‬,‫ִמָכּל ָמקוֹם‬ ‫ֲאָבל ִאם הוֵֹל ַﬠל ַדַּﬠת ַלֲח ֹזר ִלְמקוֹמוֹ ִלְגֹמר ְסעוָּדתוֹ – ֵאין זוֹ ֲﬠִקיָרה ִבְּדָב ִרים ַהְטּעוִּנים ְבָּרָכה ְלַאֲחֵריֶהם‬ 16,‫מ‬.‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר‬,‫ ָצ ִרי ֶשֵׁיֵּל ַﬠל ַדַּﬠת ֶלֱאֹכל ָשׁם‬,‫ וִּמָכּל ָמקוֹם‬.‫ ֲאִפלּוּ ל ֹא ִהִנּיַח ִמְקָצת ֲחֵב ִרים‬15,‫ִבְּמקוָֹמם‬ ‫מא ֶשֲׁהֵרי‬,‫ַוֲאִפלּוּ הוֵֹל ֶשׁלּ ֹא ַﬠל ַדַּﬠת ַלֲח ֹזר( ִאם ִמְתִּחָלּה ְכֶּשֵׁבַּר "ַהמּוִֹציא" ָהָיה ְבַּדְﬠתּוֹ ִלְגֹמר ְבַּב ִית ַאֵחר – ֻמָתּר‬ ‫ וְּכמוֹ ֶשׁנּוֲֹהִגים הוְֹלֵכי ְדָּרִכים ֶשׁאוְֹכִלים ֶדֶּר ִהלּוָּכם ְויוְֹשִׁבים וְּמָב ְרִכים מב‬,‫ִמְתִּחָלּה ל ֹא ָקַבע ְבָּמקוֹם ֶזה ָכּל ְסעוָּדתוֹ‬ "‫ ַלֲאִכיָלָתם ַבָּמּקוֹם ֶשֵׁבּ ְרכוּ "ַהמּוִֹציא‬18‫ ִמְפֵּני ֶשְׁלָּכ ִנְתַכּ ְוּנוּ ִמְתִּחָלּה ֶשׁלּ ֹא ִלְקֹבַּﬠ ָמקוֹם‬17,‫מג‬,‫ִבְּמקוֹם ִסיּוּם ֲאִכיָלָתם‬ ‫ מד‬:‫ְוִהְתִחילוּ ָשׁם ֶלֱאֹכל‬ 5 [The license granted above] applies when one goes to the other house to eat there. If, however, he does not go there in order to eat, even though he initially had the intent to go there, it is forbidden for him to leave his place until he recites Grace. This applies even if he left some of his initial group in his [original] place. This is a decree lest he forget to return to his initial place to recite Grace. [This stringency is not imposed] when one goes to eat in [the second place], for, should he forget to return to his [initial] place, he will recite Grace in the place where he completed his meal. [The Sages felt] it necessary to take precautions only when one departs from the place where he ate without reciting Grace if he did not have the intent to return to his place and recite Grace and did not initially have the intent [to finish his meal in another place]. ‫ ַאף ַﬠל ִפּי ֶשָׁהָיה ְבַּדְﬠתּוֹ ִמְתִּחָלּה ֵליֵל ָשׁם‬,‫ ֲאָבל ִאם ֵאינוֹ הוֵֹל ֶלֱאֹכל ָשׁם‬,‫ה ְוָכל ֶזה ְכֶּשׁהוֵֹל ְלַב ִית ַאֵחר ֶלֱאֹכל ָשׁם‬ ‫מו ְגֵּזָרה ֶשָׁמּא ִיְשַׁכּח ִמַלֲּח ֹזר‬,‫מה ַוֲאִפלּוּ ִהִנּיַח ִמְקָצת ֲחֵב ִרים‬,‫– ָאסוּר לוֹ ַלֲﬠֹקר ִמְמּקוֹמוֹ ַﬠד ֶשְׁיָּבֵר ִבּ ְרַכּת ַהָמּזוֹן‬ ‫מח ְוֵאין‬,‫ ֶשְׁמָּבֵר ַבָּמּקוֹם ֶשׁגּוֵֹמר ְסעוָּדתוֹ ִאם שׁוֵֹכַח ַלֲח ֹזר ִלְמקוֹמוֹ‬,‫מז ַמה ֶשֵּׁאין ֵכּן ְכֶּשׁהוֵֹל ֶלֱאֹכל ָשׁם‬, ‫ִלְמקוֹמוֹ ְלָבֵר‬ ‫ָלחוּשׁ ֶאָלּא ַלֲﬠִקיָרה ִמְמּקוֹם ֲאִכיָלה ְבּל ֹא ְבָּרָכה ִאם ֵאין ַדְּﬠתּוֹ ַלֲח ֹזר ִלְמקוֹמוֹ וְּלָבֵר ְול ֹא ָהָיה ַדְּﬠתּוֹ ַﬠל ֶזה ִמְתִּחָלּה‬: 6 All the above applies when one goes to tend to his personal concerns19 or even to matters associated with a mitzvah that are not an urgent imperative.20 If, however, one leaves to tend to a mitzvah that is an urgent imperative — to greet a groom or a bride, or to go to the synagogue and pray with the congregation — he is permitted to depart and recite Grace when he returns. [This leniency applies] even if he did not leave some of his initial group in his place, for one should not forego a mitzvah that is an urgent imperative due to concern that he will forget [to recite Grace]. Despite the fact that one did not have this intent originally, he is even permitted to leave his meal and go from one house to another and recite Grace in the second house for the sake of a mitzvah that is an urgent imperative, e.g., to recite Grace with a zimun, as stated in sec. 479[:8].21 The prohibition against leaving one’s place before reciting Grace without having the intent to return to one’s place and recite Grace is not merely [a precaution], lest he forget. Instead, it is an absolute Rabbinic prohibition.22 Now, one may not violate even a minor Rabbinic prohibition in order to fulfill a mitzvah that is an urgent imperative. Nevertheless, [leniency is granted in this instance. The rationale:] Since he intends to eat in that house and recite Grace there, the prohibition is not clearly 12/14/2020, 11:57 AM

Shulchan Aruch: Chapter 178 - What Matters are Considered an Interrup...

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defined. For it is possible to say that he has not departed [from his original meal], as evident from the fact that when he eats in the second house, he is not required to recite a blessing before [partaking of food], because his eating [there] is an extension of his original meal, to finish that meal. Thus everything is considered as one meal, as explained.23 Nevertheless, there are authorities who differ with this perspective, as will be explained.24 According to their understanding, there is a clearly defined prohibition [in leaving one’s place without reciting Grace. Moreover,] even according to the first perspective, it is possible to say that although it is all one meal, it is [nevertheless] being eaten in two places. Therefore, as an initial preference, one should immediately recite Grace over everything that he ate in [his first] place, before departing to another. Therefore, one should not adopt a lenient stance [and leave before reciting Grace], even for the sake of a mitzvah that is an urgent imperative unless one intended to do so initially, [at the time he recited the blessing HaMotzi].25 ‫מט ְכּגוֹן‬,‫ ֲאָבל ְלֹצֶר ִמְצָוה עוֶֹבֶרת‬20,‫ אוֹ ֲאִפלּוּ ִלְדַבר ִמְצָוה ֶשֵׁאיָנהּ עוֶֹבֶרת‬19,‫ו ְוָכל ֶזה ְכֶּשׁהוֵֹל ִלְדַבר ָה ְרשׁוּת‬ ,‫נ אוֹ ְלֵבית ַהְכֶּנֶסת ְלִהְתַפֵּלּל ִﬠם ַהִצּבּוּר נא – ֻמָתּר ֵליֵל וְּלָבֵר ִבּ ְרַכּת ַהָמּזוֹן ְכֶּשַׁיֲּח ֹזר‬,‫ִלְקַראת ָחָתן אוֹ ִלְקַראת ַכָּלּה‬ ‫נב‬.‫ ֶשֵׁאין ְלַה ִניַח ִמְצָוה עוֶֹבֶרת ִמשּׁוּם ֲחָשׁשׁ ֶשָׁמּא ִיְשַׁכּח‬,‫ַוֲאִפלּוּ ל ֹא ִהִנּיַח ִמְקָצת ֲחֵב ִרים‬ ‫ַוֲאִפלּוּ ַלֲﬠֹקר ִבְּסעוָּדתוֹ ִמַבּ ִית ְלַב ִית וְּלָבֵר ִבּ ְרַכּת ַהָמּזוֹן ַבַּבִּית ָהַאֲחרוֹן ְול ֹא ָהָיה ַדְּﬠתּוֹ ַﬠל ֶזה ִמְתִּחָלּה – ֻמָתּר ְלֹצֶר‬ 21,‫נד‬.‫נג ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תע"ט‬,‫ ְכּגוֹן ְלָבֵר ָשׁם ְבִּזמּוּן‬,‫ִמְצָוה עוֶֹבֶרת‬ ‫ ֶאָלּא‬,‫ ֵאין ָהִאסּוּר ִמשּׁוּם ֲחָשׁשׁ ֶשָׁמּא ִיְשַׁכּח‬, ‫ְוַאף ַﬠל ִפּי ֶשַׁלֲּﬠֹקר ֹקֶדם ִבּ ְרַכּת ַהָמּזוֹן ֶשׁלּ ֹא ַﬠל ַדַּﬠת ַלֲח ֹזר ִלְמקוֹמוֹ וְּלָבֵר‬ ‫ ִמָכּל‬,‫ ְוֵאין עוְֹב ִרין ֲאִפלּוּ ַﬠל ִאסּוּר ַקל ֶשׁל ִדְּבֵריֶהם ִמשּׁוּם ִמְצָוה עוֶֹבֶרת‬22,‫נה‬,‫ִאסּוּר ָגּמוּר הוּא ִמִדְּבֵרי סוְֹפ ִרים‬ ‫ ֶשֲׁהֵרי ְכֶּשׁחוֵֹזר ְואוֵֹכל‬,‫ ֶשֵׁיּשׁ לוַֹמר ֶשֵׁאין זוֹ ֲﬠִקיָרה‬,‫ ֵכּיָון ֶשַׁדְּﬠתּוֹ ֶלֱאֹכל ְבַּב ִית ַאֵחר וְּלָבֵר ָשׁם ֵאינוֹ ִאסּוּר ָבּרוּר‬,‫ָמקוֹם‬ ‫ ִמְפֵּני ֶשַׁﬠל ַדַּﬠת ְסעוָּדתוֹ ָה ִראשׁוָֹנה הוּא אוֵֹכל ְלַסֵיּם ְסעוָּדתוֹ ְוַהֹכּל ִלְסעוָּדה ַאַחת‬,‫ְבַּב ִית ֵשִׁני ֵאין ָצ ִרי ְלָבֵר ַבְּתִּחָלּה‬ 23,‫נו‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬,‫ִהיא ֶנְחֶשֶׁבת‬ ‫נח ְוַגם ְלִפי ְסָבָרא ָה ִראשׁוָֹנה ֵישׁ לוַֹמר‬,‫ וְּלִדְבֵריֶהם ָהִאסּוּר ָבּרוּר‬24,‫נז‬,‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר‬,‫ֶאָלּא ְלִפי ֶשֵׁיּשׁ חוְֹלִקין ַﬠל ֶזה‬ ‫ ְוָכל ַמה ֶשָּׁאַכל ְבָּמקוֹם ֶזה ָצ ִרי ְלָבֵר ַאֲחָריו ִמָיּד‬,‫ֶשַׁאף ֶשַׁהֹכּל ְסעוָּדה ַאַחת ִהיא ִמָכּל ָמקוֹם ִבְּשֵׁני ְמקוֹמוֹת ִהיא‬ ‫ְלַכְתִּחָלּה ֹקֶדם ֶשַׁיֲּﬠֹקר ְלָמקוֹם ַאֵחר – ְלִפיָכ ֵאין ְלָהֵקל ֲאִפלּוּ ְלֹצֶר ִמְצָוה עוֶֹבֶרת נט ִאם ל ֹא ָהָיה ַדְּﬠתּוֹ ַﬠל ֶזה‬ 25:‫ִמְתִּחָלּה‬ 7 If a person arose, [interrupted his meal,] and went to tend to a personal concern, even if he lingered there extensively, as long as he did not linger for the time it takes the digestive process [to begin],26 he is not required to recite the blessing HaMotzi again when he begins eating again, [whether] in his initial place or in another place, provided he did not divert his attention from eating in the interim. If, however, he diverted his attention from eating further, since he both diverted his attention and changed his place, he is required to recite the blessing HaMotzi again for the reason to be explained in sec. 179[:1].27 He must also wash his hands [in the ritual manner before partaking of bread again], even if he did not linger [outside] at all. Since he diverted his attention from eating, it can be assumed that he was not meticulous in minding his hands and that he diverted his attention from them [as well]. Even if he did not divert his attention from eating, if he spent a long time in conversation, he must wash his hands again,28 even though he is not required to recite the blessing HaMotzi. [The rationale:] It can be assumed that he diverted his attention from minding them, as explained in sec. 164[:2]. There is an authority who maintains that this law also applies when one stood up to

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pray29 in the midst of his meal. He is required to wash his hands after prayer when he returns to his meal lest he have diverted his attention during prayer, unless he was mindful of his hands. ([To cite a parallel:] On Pesach night, even though one washed his hands when he first dipped [the karpas (the vegetable) into salt-water], he is required to wash again for the meal lest he have diverted his attention during the recitation of the Haggadah, as stated insec. 475:1.) As stated in sec. 92[:5], fundamentally, the halachah follows the view of the authorities who maintain that diverting one’s attention from his hands disqualifies the person from praying, as it does with regard to eating. Accordingly, it is not necessary for a person to wash his hands after prayer, because not to divert his attention [from his hands] is a requirement of prayer itself.30 In contrast, the diversion of attention from one’s hands does not disqualify the recitation of the Haggadah on Pesach night. Hence, [at that time,] there is concern that one might have diverted his attention. All authorities agree,31 however, that one is not required to recite the blessing HaMotzi again [if he interrupts his meal to pray. This ruling applies] even if one went to the synagogue to pray32 and tarried there extensively, as long as he did not divert his attention from eating further. The prayer is not considered as an interruption of the meal, even if the person was forced to stop and pray because there was no longer any time left in the day to pray afterwards.33 Although he is unable to eat anything while praying, that is not a reason to deem it as an interruption [of the meal].34 Prayer does not resemble the Grace after Meals, which is considered an interruption [with regard to drinking wine].35 [Indeed,] for that reason, it is necessary to recite a blessing on the cup of wine over which Grace is recited [even when one recited the blessing Borei pri hagafen and drank wine in the course of the meal], since at the time one is reciting Grace, he cannot drink. [A distinction between prayer and Grace can, however, be made:] While Grace represents the cessation and diversion of one’s attention from everything that he ate and drank previously, this is not true of prayer, as will be explained in sec. 179[:5]. ‫ – ֵאין ָצ ִרי‬26,‫ ָכּל ֶשׁלּ ֹא ָשָׁהה ְכֵּדי ֶשׁ ִיְּתַﬠֵכּל ַהָמּזוֹן ֶשְׁבֵּמָﬠיו ס‬,‫ז ִאם ָﬠַמד ְוָהַל ִלְדַבר ָה ְרשׁוּת ֲאִפלּוּ ָשָׁהה ָשׁם ַה ְרֵבּה‬ ‫ ֲאָבל ִאם ִהִסּיַח ַדְּﬠתּוֹ‬.‫ַלֲח ֹזר וְּלָבֵר "ַהמּוִֹציא" ְכֶּשׁחוֵֹזר ֶלֱאֹכל ִבְּמקוֹמוֹ אוֹ ְבָּמקוֹם ַאֵחר סא ִאם ל ֹא ִהִסּיַח ַדְּﬠתּוֹ ֵבּי ְנַת ִים‬ ‫סג ִמַטַּﬠם ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן‬,"‫סב ֵכּיָון ֶשֵׁיּשׁ ָכּאן ֶהַסּח ַהַדַּﬠת ְוִשׁנּוּי ָמקוֹם – ָצ ִרי ַלֲח ֹזר וְּלָבֵר "ַהמּוִֹציא‬,‫ִמֶלֱּאֹכל עוֹד‬ 27,‫סד‬.‫קע"ט‬ ‫ ִמן ַהְסָּתם ל ֹא ִנְזַהר ִבְּשִׁמיַרת‬,‫ ֶשֵׁכּיָון ֶשִׁהִסּיַח ַדְּﬠתּוֹ ִמן ָהֲאִכיָלה‬,‫ְוַגם ָצ ִרי ַלֲח ֹזר ְוִלֹטּל ָיָדיו סה ֲאִפלּוּ ל ֹא ָשָׁהה ְכָּלל‬ ‫סו‬.‫ָיָדיו ְוִהִסּיַח ַדְּﬠתּוֹ ֵמֶהן‬ ‫ ַאף ַﬠל ִפּי ֶשֵׁאין ָצ ִרי‬28,‫סז‬,‫ ִאם ִהְפִליג ַה ְרֵבּה ִבְּדָב ִרים – ָצ ִרי ַלֲח ֹזר ְוִלֹטּל ָיָדיו‬,‫ַוֲאִפלּוּ ל ֹא ִהִסּיַח ַדְּﬠתּוֹ ִמֶלֱּאֹכל‬ ‫ע‬.‫סט ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קס"ד‬,‫סח ִמְפֵּני ֶשִׁמּן ַהְסָּתם ִהִסּיַח ַדְּﬠתּוֹ ִמְשִּׁמיָרָתן‬,"‫ְלָבֵר "ַהמּוִֹציא‬ ‫ ָצ ִרי ַלֲח ֹזר ְוִלֹטּל ָיָדיו ַאַחר ַהְתִּפָלּה ְכֶּשׁחוֵֹזר‬29‫עא ֶשׁהוּא ַהִדּין ִאם ָﬠַמד ְלִהְתַפֵּלּל ְבֶּאְמַצע ְסעוָּדתוֹ‬,‫ְוֵישׁ ִמי ֶשׁאוֵֹמר‬ ‫ ַאף ַﬠל ִפּי ֶשָׁנַּטל ָיָדיו‬,‫ ֶאָלּא ִאם ֵכּן ָשַׁמר ָיָדיו )ְכּמוֹ ֶשְׁבֵּליל ֶפַּסח‬,‫ ִמשּׁוּם ֲחַשׁשׁ ֶהַסּח ַהַדַּﬠת ִבְּשַׁﬠת ַהְתִּפָלּה‬,‫ִלְסֻﬠָדּתוֹ‬ ‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן‬,‫ְבִּטבּוּל ִראשׁוֹן – חוֵֹזר ְונוֵֹטל ַלְסּעוָּדה ִמשּׁוּם ֲחַשׁשׁ ֶהַסּח ַהַדַּﬠת ִבְּשַׁﬠת ֲאִמיַרת ַהַהָגָּדה‬ ‫עב‬.(‫תע"ה‬ ‫וְּלִפי ַמה ֶשִּׁנְּתָבֵּאר ְבִּסיָמן צ"ב עג ֶשָׁהִﬠָקּר ְכָּהאוְֹמ ִרים ֶשֶׁהַסּח ַהַדַּﬠת פּוֵֹסל ִבְּתִפָלּה ְכּמוֹ ַבֲּאִכיָלה – ֵאין ָצ ִרי ַלֲח ֹזר‬ ‫ ַמה ֶשֵּׁאין ֵכּן ַבֲּאִמיַרת ַהַהָגָּדה ְבֵּליל ֶפַּסח‬30,‫עד‬,‫ ֶשֲׁהֵרי ִמשּׁוּם ְתִּפָלּה ַﬠְצָמהּ ֵאינוֹ ַמִסּיַח ַדְּﬠתּוֹ‬,‫ְוִלֹטּל ָיָדיו ַאַחר ַהְתִּפָלּה‬ ‫עה‬.‫ֶשֵׁאין ֶהַסּח ַהַדַּﬠת פּוֵֹסל ָבּהּ – חוְֹשִׁשׁים ֶשָׁמּא ִהִסּיַח ַדְּﬠתּוֹ‬

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‫ ְוָשָׁהה ָשׁם‬32,‫ ֲאִפלּוּ ָהַל ְלֵבית ַהְכֶּנֶסת ְלִהְתַפֵּלּל עח‬31,‫עז‬,‫ֲאָבל ִבּ ְרַכּת "ַהמּוִֹציא" ֵאין ָצ ִרי ְלָבֵר  עו ְלִדְבֵרי ַהֹכּל‬ ,‫ ְוֵאין ַהְתִּפָלּה ֲחשׁוָּבה ֶהְפֵסק ַבְּסּעוָּדה ֲאִפלּוּ ָהָיה ֻמְכָרח ְלַהְפִסיק וְּלִהְתַפֵּלּל‬,‫ַה ְרֵבּה ָכּל ֶשׁלּ ֹא ִהִסּיַח ַדְּﬠתּוֹ ִמֶלֱּאֹכל עוֹד‬ – ‫ ְוַאף ַﬠל ִפּי ֶשִׁבְּשַׁﬠת ַהְתִּפָלּה ִאי ֶאְפָשׁר לוֹ ֶלֱאֹכל ְמאוָּמה‬33,‫עט‬. ‫ִמְפֵּני ֶשֵׁאין ְשׁהוּת עוֹד ַבּיּוֹם ְלִהְתַפֵּלּל ַאַחר ָכּ‬ 34,‫פ‬.‫ֵאיָנהּ ֲחשׁוָּבה ֶהְפֵסק ִמשּׁוּם ֶזה‬ ‫ הוִֹאיל וִּבְשַׁﬠת ִבּ ְרַכּת‬,‫ ִמשּׁוּם ֶזה ְלַהְצ ִרי ְבָּרָכה ַﬠל כּוֹס ִבּ ְרַכּת ַהָמּזוֹן‬35‫ְוֵאינוֹ דּוֶֹמה ְלִב ְרַכּת ַהָמּזוֹן ֶשֲׁחשׁוָּבה ֶהְפֵסק‬ ‫פב‬,‫ ַמה ֶשֵּׁאין ֵכּן ְתִּפָלּה‬,‫פא ְלִפי ֶשִׁבּ ְרַכּת ַהָמּזוֹן הוּא ִסלּוּק ְוֶהַסּח ַהַדַּﬠת ַﬠל ַמה ֶשָּׁאַכל ְוָשָׁתה‬,‫ַהָמּזוֹן ִאי ֶאְפָשׁר ִלְשׁתּוֹת‬ ‫ פג‬:‫ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן קע"ט‬ 8 There are others who maintain that, with regard to a change of location, foods that require that the blessing recited after them be recited in the place where they were eaten are governed by the same laws as foods that do not require that the blessing recited after them be recited in the place where they were eaten.36 [According to this opinion,] after the fact, unless one left some members [of his original group] in that [first] place, he is required to recite another blessing [when he returns to eat].37 Thus, as an initial preference, one may not leave his place without reciting a blessing after partaking of foods that require that the blessing recited afterwards be recited in the place where they were eaten,38 (even for the sake of a mitzvah whose observance is an urgent imperative). The only exception is when one left some members [of his original group in that first location] and had the intent of returning. For, in such an instance, he is not considered to have [ever] left his place. Even after the fact, if he did not leave some members [of his original group in that first place] and he left that place, he is required to recite the blessing after [the food he ate originally] and then a blessing before the food that he will eat later. Since he changed his place, he is considered to have completed his [first] meal and [eating again] is considered as a new meal. Therefore he must first recite the blessing over his first meal and [only] then begin the second one.39 The custom in these countries is to follow the first opinion40 and rule leniently with regard to matters of Rabbinic Law.41 [Moreover,] even according to the latter opinion, when one returns to his original place, changing one’s location is not considered an interruption of the meal unless he lingers outside his original place for an extended time, e.g., 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 activity42 in a transitory manner, e.g., he had to relieve himself and entered the lavatory or the like, (it is not considered as an interruption of his meal. Needless to say, this ruling applies if he spoke to a friend, but did not become involved in a lengthy conversation — and [it also applies] even when their conversation concerned optional matters.) (And certainly, it applies if he went to bring something necessary for the meal.) (For this reason, an attendant who is serving during the meal is not considered to have changed his place, even though he is continually coming and going from place to place. Even according to this [second] opinion, he is not required to recite a blessing every time he comes [and resumes eating].)43 (Similarly, according to the first opinion, changing one’s place in all of the above circumstances is not considered an interruption when one sits down for a meal18 even if he has not yet eaten an olive-sized portion of food and thus is not yet obligated in a blessing following the meal.44 Similarly, this law45 applies to foods that do not require that the blessing recited after them be recited in the place where 12/14/2020, 11:57 AM

‫‪https://www.chabad.org/library/article_cdo/aid/3330692/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 178 - What Matters are Considered an Interrup...‬‬

‫‪one ate, if one sat down to partake of them and such a sitting is significant, as will‬‬ ‫‪be explained in sec. 213[:1].46 [The rationale is that,] when one sat down to partake‬‬ ‫)‪of a meal, a brief interruption is not considered as significant.‬‬ ‫‪Needless to say, one who falls asleep and naps at the place where he is eating is not‬‬ ‫‪considered to have interrupted his meal. According to all opinions, he may‬‬ ‫‪resumeeating without [reciting] a [new] blessing.‬‬ ‫‪Sleeping for an extended period,47 by contrast, is considered as a more significant‬‬ ‫‪break and a diversion of attention and thus is considered as an interruption‬‬ ‫‪according to all opinions, even if he slept in the place of his meal.48 Conversely,‬‬ ‫‪even though a person occupied himself extensively with other matters, as long as he‬‬ ‫‪remained awake and remained in the place where he partook of his meal, all‬‬ ‫‪authorities agree that he may eat again without reciting a blessing beforehand,‬‬ ‫‪provided he did not divert his attention from eating. [Indeed,] there are authorities‬‬ ‫‪who maintain that this ruling applies even if he diverted his attention, as will be‬‬ ‫‪explained in sec. 179[:1].‬‬ ‫ח ְוֵישׁ אוְֹמ ִרים‪,‬פד ֶשְׁדָּב ִרים ַהְטּעוּ ִנים ְבָּרָכה ְלַאֲחֵריֶהם ִבְּמקוָֹמם ִדּיָנם ִכְּדָב ִרים ֶשֵׁאין ְטעוִּנים ְבָּרָכה ְלַאֲחֵריֶהם‬ ‫ִבְּמקוָֹמם‪ְ 36‬לִﬠ ְנַין ִשׁנּוּי ָמקוֹם ְבִּדיֲﬠַבד‪ֶ ,‬שָׁצּ ִרי ַלֲח ֹזר וְּלָבֵר ‪ֶ ,‬אָלּא ִאם ֵכּן ִה ִנּיַח ִמְקָצת ֲחֵב ִרים‪.‬פה‪37,‬‬ ‫ֲאָבל ְלַכְתִּחָלּה ָאסוּר ַלֲﬠֹקר ִמְמּקוֹמוֹ ְבּל ֹא ְבָּרָכה ַאֲחרוָֹנה פו‪ַ) 38,‬וֲאִפלּוּ ְלֹצֶר ִמְצָוה עוֶֹבֶרת( פז ִבְּדָב ִרים ַהְטּעוּ ִנים‬ ‫ְבָּרָכה ְלַאֲחֵריֶהם ִבְּמקוָֹמם‪ֶ ,‬אָלּא ִאם ֵכּן ִה ִנּיַח ִמְקָצת ֲחֵב ִרים ְוַדְﬠתּוֹ ַלֲח ֹזר ִלְמקוֹמוֹ‪ֶ ,‬שָׁאז ֵאין זוֹ ֲﬠִקיָרה‪.‬פח‬ ‫ַוֲאִפלּוּ ְבִּדיֲﬠַבד ֶשׁלּ ֹא ִה ִנּיַח ִמְקָצת ֲחֵב ִרים ְוָﬠַקר ִמְמּקוֹמוֹ ְוָחַזר – ָצ ִרי ְלָבֵר ְבָּרָכה ַאֲחרוָֹנה ְתִּחָלּה ְוַאַחר ָכּ ְבָּרָכה‬ ‫ִראשׁוָֹנה ַﬠל ַמה ֶשּׁיּ ֹאַכל ַאַחר ָכּ ‪,‬פט ֶשֵׁכּיָון ֶשִׁשָּׁנּה ְמקוֹמוֹ – ֲהֵרי ָפַּסק ְסעוָּדתוֹ‪ְ ,‬וזוֹ ְסעוָּדה ַאֶחֶרת ִהיא‪,‬צ ְוָצ ִרי ְלָבֵר‬ ‫ְתִּחָלּה ַﬠל ְסעוָּדה ָה ִראשׁוָֹנה ְוַאַחר ָכּ ַיְתִחיל ְסעוָּדה ַהְשּׁ ִנָיּה‪.‬צא‪39,‬‬ ‫ְוַהִמּ ְנָהג ִבְּמִדינוֹת ֵאלּוּ ַכְּסָּבָרא ָה ִראשׁוָֹנה‪,‬צב‪ְ 40,‬לָהֵקל ְבִּדְבֵרי סוְֹפ ִרים‪41.‬‬ ‫ְוַאף ַלְסָּבָרא ָהַאֲחרוָֹנה – ֵאין ִשׁנּוּי ָמקוֹם ָחשׁוּב ֶהְפֵסק ַבְּסּעוָּדה ִאם חוֵֹזר ִלְמקוֹמוֹ ֶאָלּא ְכֶּשָׁשָּׁהה חוּץ ִלְמקוֹמוֹ‪ְ ,‬כּגוֹן‬ ‫ֶשָׁהַל ְלַדֵבּר ִﬠם ֲחֵברוֹ ְוִהְפִליג ִבְּדָב ִרים‪,‬צג אוֹ ֶשָׁהַל ְלֵבית ַהְכֶּנֶסת ְלִהְתַפֵּלּל‪,‬צד אוֹ ֶשָׁהַל ְלֵאיֶזה ֵﬠֶסק ְוָשָׁהה בּוֹ‪.‬‬ ‫ֲאָבל ִאם ל ֹא ָשָׁהה‪ֲ ,‬אִפלּוּ ָﬠָשׂה ֵאיֶזה ָדָּבר ִמִדְּבֵרי ָה ְרשׁוּת‪ְ 42‬בֶּדֶר ֲﬠַראי‪ְ ,‬כּגוֹן ֶשֻׁהְצַר ִלְנָקָביו צה ְו ִנְכַנס ְלֵבית ַהִכֵּסּא ‬ ‫צו ְוַכיּוֵֹצא ָבֶּזה )ֵאינוֹ ָחשׁוּב ֶהְפֵסק ַבְּסּעוָּדה‪ְ .‬וֵאין ָצ ִרי לוַֹמר ִאם ִדֵּבּר ִﬠם ֲחֵברוֹ ְול ֹא ִהְפִליג‪,‬צז ַוֲאִפלּוּ הוּא ְדַּבר‬ ‫‪ָ.‬ה ְרשׁוּת(‬ ‫צח ) ְוָלֵכן ַהַשָּׁמּשׁ ַהְמַשֵׁמּשׁ ַבְּסּעוָּדה‪ַ ,‬אף ַﬠל ִפּי ֶשׁהוֵֹל וָּבא ) ְוֵאין ָצ ִרי לוַֹמר ִאם ָיָצא ְלָהִביא ָדָּבר ִמָצּ ְרֵכי ַהְסּעוָּדה(‬ ‫ָתִּמיד ִמָמּקוֹם ְלָמקוֹם – ֵאינוֹ ֶנְחָשׁב ִשׁנּוּי ָמקוֹם לוֹ ַלֲח ֹזר וְּלָבֵר ְבָּכל ַפַּﬠם ֶשָׁבּא‪ַ ,‬אף ְלִפי ְסָבָרא זוֹ(‪.‬צט‪43,‬‬ ‫ְוהוּא ַהִדּין ַלְסָּבָרא ָה ִראשׁוָֹנה – ֵאין ִשׁנּוּי ָמקוֹם ָחשׁוּב ֶהְפֵסק ְבָּכל ֶזה ַבְּסּעוָּדה ַאף ִאם ֲﬠַד ִין ל ֹא ָאַכל ַכַּזּ ִית ק ֶשֵׁאין(‬ ‫ָצ ִרי ְלָבֵר ְכָּלל ְבָּרָכה ַאֲחרוָֹנה‪ְ 44.‬והוּא ַהִדּין‪ִ 45‬בְּדָב ִרים ֶשֵׁאיָנם ְטעוּ ִנים ְבָּרָכה ְלַאֲחֵריֶהם ִבְּמקוָֹמם ִאם ָקַבע‬ ‫ֲﬠֵליֶהם ְוֵהם ְדָּב ִרים ֶשְׁקִּביעוָּתם ְקִביעוּת‪,‬קא ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן רי"ג‪,‬קב‪ִ 46,‬מְפֵּני ֶשֵׁאין ֶהְפֵסק ֲﬠַראי ָחשׁוּב‬ ‫קג‪ְ).‬לַהְפִסיק ְסעוַּדת ֶקַבע‬ ‫ְוֵאין ָצ ִרי לוַֹמר ִמי ֶשָׁיַּשׁן ֵשׁיַנת ֲﬠַראי ִבְּמקוֹם ְסעוָּדתוֹ‪ֶ ,‬שֵׁאין ָחשׁוּב ֶהְפֵסק ַבְּסּעוָּדה‪ְ ,‬וחוֵֹזר ְואוֵֹכל ְבּל ֹא ְבָּרָכה קד‬ ‫‪ְ.‬לִדְבֵרי ַהֹכּל‬ ‫ֲאָבל ֵשׁיַנת ֶקַבע‪ 47‬הוּא ִסלּוּק ְוֶהַסּח ַהַדַּﬠת יוֵֹתר ִמַדּאי‪ַ ,‬וֲחשׁוָּבה ֶהְפֵסק קה ְלִדְבֵרי ַהֹכּל ַאף ַﬠל ִפּי ֶשָׁיַּשׁן ִבְּמקוֹם‬ ‫ְסעוָּדתוֹ‪48.‬‬ ‫ֲאָבל ָכּל ֶשֵׁנּעוֹר‪ַ ,‬אף ַﬠל ִפּי ֶשִׁהְפִליג ַה ְרֵבּה ִבְּדָב ִרים ֲאֵח ִרים ִבְּמקוֹם ְסעוָּדתוֹ‪ָ ,‬כּל ֶשׁלּ ֹא ִהִסּיַח ַדְּﬠתּוֹ ִמֶלֱּאֹכל – חוֵֹזר‬ ‫ְואוֵֹכל ְבּל ֹא ְבָּרָכה ְלִדְבֵרי ַהֹכּל‪ְ .‬וֵישׁ אוְֹמ ִרים ֶשֲׁאִפלּוּ ִהִסּיַח ַדְּﬠתּוֹ‪ְ ,‬כּמוֹ ֶשׁ ִנְּתָבֵּאר קו ְבִּסיָמן קע"ט‪ :‬קז‬

‫‪12/14/2020, 11:57 AM‬‬

‫‪9 of 11‬‬

Shulchan Aruch: Chapter 178 - What Matters are Considered an Interrup...

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https://www.chabad.org/library/article_cdo/aid/3330692/jewish/Shulcha...

9 When a person eats in an unenclosed field, he is considered to have changed his place when he distances himself from his original place to the extent that he no longer sees it; (this resembles moving from room to room in an enclosed [building]).49 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 intervenes, he is considered to have changed his place.50 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] in 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 enclosure, the entire enclosure is considered as one place. Similarly, if one is in an orchard51 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 he had this intent [of eating from the various fruits] when he originally recited the blessing. If that is not the case [and he lacked this intent], he is considered to have changed his mind [when he decided to eat again] and he is required to recite another blessing.52 If the orchard is not surrounded by a fence, even if he intended to partake of fruit from other trees, his intent is of no consequence with regard to partaking of the fruit of the trees from where he can no longer see his original place.53 He is considered to have changed his location and is required to recite a second blessing. His situation is not comparable to moving from the east side to the west side of a tree. The latter situation resembles moving from room to room within one building, in which instance, the person’s intent is of consequence.54 Since, [in the situation at hand,] the orchard is not enclosed by a fence, moving from tree to tree is considered comparable to moving from building to building.55 Nevertheless, as long as the person can see his original place, he is not considered to have changed his location at all, even though he moves from tree to tree, since the orchard is not enclosed by a fence.56 There is an authority who maintains that even in such an instance one should be stringent [and recite a second blessing]. Nevertheless, when a question arises concerning blessings, one should rule leniently. 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 had the intent to include everything he would eat [in the second orchard. Such a situation] is comparable to moving from one building to another, in which instance, the person’s intent is of no consequence.57 ‫ ֵכּיָון ֶשׁ ִנְּתַרֵחק ַﬠד ֶשׁלּ ֹא יוַּכל ִל ְראוֹת ְמקוֹמוֹ ָה ִראשׁוֹן – ִנְקָרא ִשׁנּוּי קח )ְכּמוֹ‬,‫ט ָהאוֵֹכל ְבָּשֶׂדה ֶשֵׁאיָנהּ ֻמֶקֶּפת ְמִחיצוֹת‬ ‫קי ֵכּיָון ֶשֵׁאינוֹ רוֶֹאה‬,‫ ַוֲאִפלּוּ אוֵֹכל ֵפּרוֹת ָהִאיָלן ְבִּמְזָרחוֹ ְוחוֵֹזר ְואוֵֹכל ְבַּמֲﬠָרבוֹ‬49,‫קט‬.(‫ֵמֶחֶדר ְלֶחֶדר ֶשְׁבֶּהֵקּף ְמִחיצוֹת‬ ‫ ְוָצ ִרי ַלֲח ֹזר וְּלָבֵר ִאם ל ֹא ָהָיה ְבַּדְﬠתּוֹ ֶלֱאֹכל ְבַּמֲﬠָרבוֹ‬50,‫קיא‬,‫ְמקוֹמוֹ ִמְפֵּני ָהִאיָלן ֶשַׁמְּפִסיק – ִנְקָרא ִשׁנּוּי ָמקוֹם‬ ‫קיב‬.‫ְכֶּשֵׁבַּר ְבִּמְזָרחוֹ‬ ‫ ְכּגוֹן ֲאחוֵֹרי ַהַתּנּוּר ֶשֵׁאינוֹ ָיכוֹל‬,‫ ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ָמקוֹם ָגּבוַֹהּ ְבֶּאְמַצע וָּבא ֶלֱאֹכל ַאֲחָריו‬,‫ֲאָבל ִאם אוֵֹכל ְבֶּחֶדר ֶאָחד‬ ‫קיג‬.‫ ֶשֵׁכּיָון ֶשֻׁמָּקּף ְמִחיצוֹת ֲהֵרי ַהֹכּל ֶאָחד‬,‫ִל ְראוֹת ִמָשּׁם ְמקוֹמוֹ ָה ִראשׁוֹן – ֵאין ֶזה ִשׁנּוּי ָמקוֹם‬

12/14/2020, 11:57 AM

‫‪https://www.chabad.org/library/article_cdo/aid/3330692/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 178 - What Matters are Considered an Interrup...‬‬

‫ְוֵכן ִאם ָהָיה ַבַּגּן קיד‪ְ 51,‬ורוֶֹצה ֶלֱאֹכל ִמֵפּרוֹת ָכּל ִאיָלן ְוִאיָלן‪ֵ ,‬כּיָון ֶשֵׁבַּר ַﬠל ֶאָחד – ֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר ַﬠל‬ ‫ָהֲאֵח ִרים ִאם ָהָיה ְבַּדְﬠתּוֹ ֵכּן ְכֶּשֵׁבַּר ‪,‬קטו ֶשִׁאם ל ֹא ֵכּן ִנְמָל הוּא‪ְ ,‬וָצ ִרי ַלֲח ֹזר וְּלָבֵר ‪.‬קטז‪52,‬‬ ‫ְוַאף ַﬠל ִפּי ֶשָׁהָיה ְבַּדְﬠתּוֹ ֵכּן‪ִ ,‬אם ֵאין ַהָגּן ֻמָקּף ְמִחיצוֹת – ֵאין ַדְּﬠתּוֹ מוֶֹﬠֶלת ְכּלוּם ְלָכל ָהִאיָלנוֹת ֶשֵׁאינוֹ רוֶֹאה ְמקוֹמוֹ‬ ‫ָה ִראשׁוֹן‪,‬קיז‪ֶ 53,‬שֶׁזּהוּ ִשׁנּוּי ָמקוֹם ֶשָׁצּ ִרי ַלֲח ֹזר וְּלָבֵר ‪,‬קיח ְוֵאינוֹ דּוֶֹמה ְכָּלל ְלִאיָלן ֶאָחד ִמִמְּזָרחוֹ ְלַמֲﬠָרבוֹ‪ֶ ,‬שׁהוּא‬ ‫ְכּמוֹ ֵמֶחֶדר ְלֶחֶדר ְבַּב ִית ֶאָחד קיט ֶשַׁדְּﬠתּוֹ מוֶֹﬠֶלת‪,‬קכ‪ֲ 54,‬אָבל ִשׁנּוּי ָמקוֹם ֶשֵׁמִּאיָלן ְלִאיָלן דּוֶֹמה ְלִשׁנּוּי ָמקוֹם ֶשִׁמַּבּ ִית‬ ‫‪ְ.‬לַב ִית‪ֵ 55,‬כּיָון ֶשֵׁאיָנן ֻמָקִּפים ְמִחיצוֹת‬ ‫ֲאָבל ָכּל ֶשׁרוֶֹאה ְמקוֹמוֹ ָה ִראשׁוֹן – ֵאין ָכּאן ִשׁנּוּי ָמקוֹם ְכָּלל‪ֲ ,‬אִפלּוּ ֵמִאיָלן ְלִאיָלן‪ֵ ,‬כּיָון ֶשֵׁאינוֹ ֻמָקּף ְמִחיצוֹת‪.‬קכא‪56,‬‬ ‫‪ְ .‬וֵישׁ ִמי ֶשַׁמֲּחִמיר ַגּם ָבֶּזה‪.‬קכב וְּסֵפק ְבָּרכוֹת ְלָהֵקל‬ ‫וִּמַגּן ְלַגן ַהֻמָּקִּפים ְמִחיצוֹת ָכּל ֶאָחד ִבְּפֵני ַﬠְצמוֹ‪ֲ ,‬אִפלּוּ ֵהן ְסמוִּכים ֶזה ָלֶזה – ָצ ִרי ַלֲח ֹזר וְּלָבֵר ‪ֲ ,‬אִפלּוּ ִאם ְכֶּשֵׁבַּר‬ ‫ָהָיה ַדְּﬠתּוֹ ַﬠל ַהֹכּל‪,‬קכג ְלִפי ֶשֵׁהם ְכּמוֹ ִמַבּ ִית ְלַבִית קכד ֶשֵׁאין ַדְּﬠתּוֹ מוֶֹﬠֶלת ְכּלוּם‪ :‬קכה‪57,‬‬

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Shulchan Aruch: Chapter 179 - What is Considered a Diversion of Atten...

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Shulchan Aruch: Chapter 179 - What is Considered a Diversion of Attention in Midst of a Meal that Requires Recitation of a [Second] Blessing By Rabbi Schneur Zalman of Liadi

SECTION 179 What is Considered a Diversion of Attention in the Midst of a Meal that Requires the Recitation of a [Second] Blessing. (1–8) ‫ וּבוֹ ח' ְסִﬠיִפים‬, ‫קעט ֵאיֶזה ְדָּב ִרים ְקרוּ ִיין ֶהַסּח ַהַדַּﬠת ִבְּסעוָּדה ֶשָׁצּ ִרי ַלֲח ֹזר וְּלָבֵר‬: 1 When a person finished his meal and the bread and all the other foods were removed from the table — or the table itself was removed, as was the custom in the [Talmudic] era — [and then he changed his mind] and desired to resume eating, he is not required to recite the blessing HaMotzi beforehand,1 nor other blessings on foods that are served because of the meal.2 This applies even if, [earlier,] the person decided not to eat any more and later changed his mind. True, in all [other] situations, a person who changes his mind is required to recite another blessing [if he decides to eat again.3 Nevertheless,] this [rule] does not apply when one sits down4 to [partake of] a meal, because such a meal is considered as an established setting. When sitting down for a meal in such a setting, it is common to linger and be drawn from one course to another. There are times when a person sits down to a small meal and continues [eating until he has partaken of] a large meal. Therefore even if a person already decided not to eat any more, he is not considered to have ceased eating and diverted his attention [from the meal], since it is common for a person to change his mind at times during his meal.5 A person who changes his mind at a meal is required to recite a [second] blessing only when, at the time he recited the blessing HaMotzi, he had only a small amount of bread and, at that time, he had no idea that that more [bread] would be served afterwards. Thus it was with this intent that he recited the blessing HaMotzi. Afterwards, he was given more [bread,] or afterwards, he changed his mind and decided to purchase more,6 as stated in sec. 1697 and sec. 174[:10]. The same [law applies] with regard to other foods when it is known that he did not have them in mind at all at the time he recited the blessing HaMotzi, as reflected in the statements of sec. 177[:5].8 Even with regard to bread and other foods that the person originally intended to partake of, if he finished eating, left his place, and diverted his attention from eating more, when he returns to his meal, he is required to recite a second blessing.9 [The rationale:] It is not characteristic for a person to be drawn from eating one course to another, except when he is [still] sitting at the place that served as the setting for his meal, but not when he [departed from that place and] went elsewhere. ‫ב ְוָרָצה‬,‫א אוֹ ַגּם ַהֻשְּׁלָחן ַﬠְצמוֹ ְכּמוֹ ֶשָׁהיוּ נוֲֹהִגין ִבּיֵמיֶהם‬,‫א ָגַּמר ְסעוָּדתוֹ ְוֵהִסירוּ ַהֶלֶּחם ְוָכל ַהַמֲּאָכל ֵמַﬠל ַהֻשְּׁלָחן‬ 2,‫ג‬,‫ ְול ֹא ְבָּרָכה ַאֶחֶרת ַﬠל ְדָּב ִרים ַהָבִּאים ֵמֲחַמת ַהְסּעוָּדה‬1"‫ַלֲח ֹזר ַלֲאִכיָלתוֹ – ֵאין ָצ ִרי ְלָבֵר ִבְּתִחָלּה "ַהמּוִֹציא‬

12/14/2020, 11:58 AM

Shulchan Aruch: Chapter 179 - What is Considered a Diversion of Atten...

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‫ – ַבְּסּעוָּדה‬3,‫ד ְוַאף ַﬠל ִפּי ֶשְׁבָּכל ָמקוֹם ִנְמָל ָזקוּק ַלֲח ֹזר וְּלָבֵר  ה‬. ‫ַוֲאִפלּוּ ָגַּמר ְבִּלבּוֹ ֶשׁלּ ֹא ֶלֱאֹכל עוֹד ְוַאַחר ָכּ ִנְמַל‬ ,‫ ָﬠֶליָה ְוַד ְרכּוֹ ְלִהָמֵּשׁ ָבּהּ וְּלִהָגֵּרר ֵמֲאִכיָלה ַלֲאִכיָלה‬4‫ ְכּלוַֹמר ֶשָׁאָדם קוֵֹבַﬠ ַﬠְצמוֹ‬,‫ ְלִפי ֶשֵׁיּשׁ ֶקַבע ַלְסּעוָּדה‬,‫ֵאינוֹ ֵכּן‬ ‫ ְלִפיָכ ַאף ֶשָׁגַּמר ְבִּלבּוֹ ֶשׁלּ ֹא ֶלֱאֹכל עוֹד – ֵאין ֶזה‬,‫וְּפָﬠִמים ֶשָׁאָדם יוֵֹשׁב ִבְּסעוָּדה ְקַטָנּה וַּמְמִשׁי ִלְסעוָּדה ְגּדוָֹלה‬ 5,‫ו‬.‫ ֵכּיָון ֶשַׁדּ ְרכּוֹ ֶשׁל ָאָדם ִלְהיוֹת ִנְמָל ִלְפָﬠִמים ִבְּסעוָּדתוֹ‬,‫ִסלּוּק ְוֶהַסּח ַהַדַּﬠת‬ ‫ ֶאָלּא ִאם ֵכּן ְבָּשָׁﬠה ֶשֵׁבַּר "ַהמּוִֹציא" ל ֹא ָהָיה לוֹ ֶאָלּא ְמַﬠט ֶלֶחם ְול ֹא ָהָיה יוֵֹדַﬠ ְכָּלל‬,‫ְוֵאין ִנְמָל  ז ָזקוּק ְבָּרָכה ַבְּסּעוָּדה‬ ‫ אוֹ ֶשַׁאַחר ָכּ ִנְמַל‬,‫ִבְּשַׁﬠת ַהְבָּרָכה ֶשׁ ִיְּהֶיה לוֹ יוֵֹתר ַאַחר ָכּ ְוַﬠל ַדַּﬠת ֵכּן ֵבַּר "ַהמּוִֹציא" ח ְוַאַחר ָכּ ָנְתנוּ לוֹ יוֵֹתר‬ ‫יא‬.‫ וקע"ד‬7,‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן קס"ט י‬6,‫ט‬,‫ִלַקּח‬ 8,‫יב‬.‫ ְכִּﬠ ְנָין ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קע"ז‬,‫ְוֵכן ְשָׁאר ַמֲאָכִלים ֶשָׁיּדוַּﬠ ֶשִׁבְּשַׁﬠת ִבּ ְרַכּת "ַהמּוִֹציא" ל ֹא ָהָיה ַדְּﬠתּוֹ ֲﬠֵליֶהם ְכָּלל‬ ‫ ְכֶּשׁחוֵֹזר‬,‫ ֶאָלּא ֶשָׁגַּמר ֶלֱאֹכל ְוָﬠַקר ִמְמּקוֹמוֹ ְוִהִסּיַח ַדְּﬠתּוֹ ִמֶלֱּאֹכל עוֹד‬,‫ַוֲאִפלּוּ ֶלֶחם וְּשָׁאר ְדָּב ִרים ֶשָׁה ְיָתה ַדְּﬠתּוֹ ֲﬠֵליֶהם‬ ‫ ֶאָלּא ְכֶּשׁיּוֵֹשׁב ִבְּמקוֹם‬,‫ ְלִפי ֶשֵׁאין ַדְּﬠתּוֹ ֶשׁל ָאָדם ְלִהָגֵּרר ֵמֲאִכיָלה ַלֲאִכיָלה‬9,‫יג‬, ‫ִלְסעוָּדתוֹ – ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬ ‫ יד‬:‫ְקִביעוּת ְסעוָּדתוֹ ְול ֹא ְכֶּשׁיּוֵֹצא ְלָמקוֹם ַאֵחר‬ 2 All the above applies with regard to eating. [Different rules,] however, [apply] with regard to drinking.10 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,”11 [he is considered to have decided not to drink more]. The same rule applies if he says: “Come, let us recite Grace,” without mentioning a cup [of wine].12 [These statements are sufficient indication that he already] ceased [drinking] and diverted his attention from it. If, afterwards, he changed his mind and decided to drink [again], he is required to recite a blessing beforehand.13 [As mentioned,] if, by contrast, [a person participating in a meal decided to stop eating, and then] changed his mind and ate again, he may eat without reciting a blessing beforehand. [Now,] if this [additional] eating leads him to drink again, he may drink without reciting a blessing. If, however, he is [still] thirsty as a result of his original meal, he is required to recite a blessing. Even though his drinking is secondary to [what he ate before, that factor] is of no consequence with regard to diverting one’s attention and then changing his mind, as explained in sec. 212[:10-11]. Nevertheless, he need not recite a blessing after drinking.14 ‫טו ַוֲאִפלּוּ‬. ‫ ִאם ָגַּמר ְבִּלבּוֹ ֶשׁלּ ֹא ִלְשׁתּוֹת עוֹד ְוַאַחר ָכּ ִנְמַל – ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬10‫ ֲאָבל ִבְּשִׁתָיּה‬,‫ב ְוָכל ֶזה ַבֲּאִכיָלה‬ ‫ בּוֹאוּ וּ ְנָבֵר ִבּ ְרַכּת‬:"‫ " ְוהוּא ַהִדּין ִאם ָאַמר‬11,‫טז‬.‫ "ְתּנוּ כּוֹס וּ ְנָבֵר ִבּ ְרַכּת ַהָמּזוֹן‬:‫ ֶאָלּא ָאַמר‬,‫ל ֹא ָגַּמר ְבִּלבּוֹ ְבֵּפרוּשׁ‬ ‫ ְוִאם ַאַחר ָכּ ִנְמַל ִלְשׁתּוֹת – ָצ ִרי ְלָבֵר‬,‫ – ֲהֵרי ֶזה ִסלּוּק ְוֶהַסּח ַהַדַּﬠת ִמְשִּׁתָיּה‬12,‫ַהָמּזוֹן" ְבּל ֹא כּוֹס יז‬ ‫יט‬.‫ ֲאָבל ִאם ִנְמַל ְוחוֵֹזר ַלֲאִכיָלתוֹ – אוֵֹכל ְבּל ֹא ְבָּרָכה‬13,‫יח‬,‫ַבְּתִּחָלּה‬ – ‫כ ֲאָבל ִאם ָצֵמא ִלְשׁתּוֹת ֵמֲחַמת ֲאִכיָלתוֹ ָה ִראשׁוָֹנה‬.‫ְוִאם ֵמֲחַמת ֲאִכיָלה זוֹ ִנ ְגַרר ִלְשׁתּוֹת – שׁוֶֹתה ַגּם ֵכּן ְבּל ֹא ְבָּרָכה‬ ‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן‬, ‫כא ֶשַׁאף ֶשַׁהְשִּׁתָיּה ְטֵפָלה ֵאֶליָה – ֵאין ֶזה מוִֹﬠיל ְלִﬠְנַין ֶהַסּח ַהַדַּﬠת ְו ִנְמָל‬, ‫ָצ ִרי ְלָבֵר‬ 14,‫ כג‬:‫כב ֲאָבל ֵאין ָצ ִרי ְלָבֵר ְבָּרָכה ַאֲחרוָֹנה‬,[‫]רי"ב‬ 3 Similarly, if one changed his mind [and decided to] partake of other foods that are served because of the meal, even though he did not have the intent of eating [any more] bread at all, he is not required to recite a blessing before partaking of those foods. [The rationale:] Since he would not be required to recite the blessing HaMotzi should he have desired to eat bread [again], what he eats [now, without bread,] is not considered as another meal. [This ruling applies] in the present era, when it is not customary to remove the table before reciting Grace, as explained in sec. 177[:7].

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‫כד ַאף ֶשֵׁאין ְבַּדְﬠתּוֹ ֶלֱאֹכל ַפּת ְכָּלל – ֵאין ָצ ִרי ְלָבֵר‬,‫ג ְוֵכן ִאם ִנְמַל ֶלֱאֹכל ְשָׁאר ְדָּב ִרים ַהָבִּאים ֵמֲחַמת ַהְסּעוָּדה‬ ‫ ֶשֵׁכּיָון ֶשִׁאם ָרָצה ֶלֱאֹכל ַפּת ֵאין ָצ ִרי ְלָבֵר "ַהמּוִֹציא" – ֵאיָנהּ ִכְּסעוָּדה ַאֶחֶרת ִבְּזַמן ַהֶזּה ֶשֵׁאין נוֲֹהִגין‬,‫ֲﬠֵליֶהם‬ ‫ כה‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קע"ז‬,‫ְלָהִסיר ַהֻשְּׁלָחן ֹקֶדם ִבּ ְרַכּת ַהָמּזוֹן‬ 4 There are other authorities, however, who maintain that the same laws govern eating and drinking. As soon as one said, “Let us recite Grace,” he is considered to have withdrawn from the meal and [to have] diverted his attention from it. If he then changes his mind and decides to eat [again], he is required to recite the blessing HaMotzi.15 Needless to say, this law applies if one specifically diverted his attention, even if he did not say: “Let us recite Grace.” How much more so is one required to recite a blessing before and after partaking of other foods that are served because of the meal, if one decided not to eat any more bread, or said: “Let us recite Grace.”16 Since he would have had to recite the blessing HaMotzi if he desired to [again] partake [of bread, eating at this later time] is considered as another meal, even when the table was not removed. Therefore, [the requirement to recite a blessing aftereating these other foods] is not covered by Grace, as explained in sec. 177[:6]. With regard to the actual halachic ruling, with regard to questions regarding blessings, one should rule leniently.17 ‫ " ְנָבֵר ִבּ ְרַכּת ַהָמּזוֹן" – ֲהֵרי ֶזה ִסלּוּק ְוֶהַסּח ַהַדַּﬠת‬:‫כז ֶשֵׁכּיָון ֶשָׁאַמר‬,‫ד ְוֵישׁ אוְֹמ ִרים כו ֶשֲׁאִכיָלה וְּשִׁתָיּה ָשׁ ִוין‬ ‫ל ַאף ַﬠל‬,‫ ְוֵאין ָצ ִרי לוַֹמר ִאם ִהִסּיַח ַדְּﬠתּוֹ ְבֵּפרוּשׁ‬15,‫כט‬."‫כח ְוִאם ִנְמַל ֶלֱאֹכל – ָצ ִרי ְלָבֵר "ַהמּוִֹציא‬,‫ֵמַהְסּעוָּדה‬ ‫ ְוָכל ֶשֵׁכּן ֶשָׁצּ ִרי ְלָבֵר ַﬠל ְשָׁאר ְדָּב ִרים ַהָבִּאים ֵמֲחַמת ַהְסּעוָּדה ִלְפֵניֶהם ְוַגם‬."‫ִפּי ֶשׁלּ ֹא ָאַמר " ְנָבֵר ִבּ ְרַכּת ַהָמּזוֹן‬ ‫ ֶשֵׁכּיָון ֶשִׁאם ָרָצה ַלֲח ֹזר ְוֶלֱאֹכל ָצ ִרי ַלֲח ֹזר‬16,"‫ " ְנָבֵר ִבּ ְרַכּת ַהָמּזוֹן‬:‫ אוֹ ֶשָׁאַמר‬,‫ְלַאֲחֵריֶהם ָכּל ֶשִׁסֵּלּק ַדְּﬠתּוֹ ֵמַהַפּת‬ ‫ ְכּמוֹ‬,‫ ְוָלֵכן ֵאין ִבּ ְרַכּת ַהָמּזוֹן פּוֶֹטֶרת אוָֹתהּ‬,‫וְּלָבֵר "ַהמּוִֹציא" – ִכְּסעוָּדה ַאֶחֶרת ִהיא ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִסְלּקוּ ַהֻשְּׁלָחן‬ ‫לא‬.‫ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קע"ז‬ 17,‫ לב‬:‫ ְסֵפק ְבָּרכוֹת ְלָהֵקל‬,‫וְּלִﬠ ְנַין ֲהָלָכה‬ 5 According to all authorities, 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 wine so that] we can recite Grace,” he is considered to have withdrawn from [the meal] and diverted his attention from eating and drinking entirely. He must recite a blessing before [eating or drinking anything else. In the above instance,] he must also recite a blessing after partaking of any foods served because of the meal, before the recitation of Grace. Grace does not cover them, because partaking of them [at this time] is considered as [partaking of] another meal, since he had removed all thoughts of partaking of bread [again].18 If one washed before reciting Grace (mayim acharonim), even though he did not pick up the cup of wine, he is considered as having removed all thoughts [of eating] further and [is considered as] having diverted his attention entirely.19 He must recite [a new blessing if he partakes of any other food or drink]. Even if he is willing to recite another blessing, he does not have license to eat or drink again, because that would constitute an interruption between the washing and Grace. [He may resume eating] only if he is willing to wash again directly before reciting Grace.20 [Once he eats again,] the first washing is considered as mere [contact with] water. It is no longer considered as the washing before Grace. Although he [originally] washed for the purpose of mayim acharonim, the washing is not halachicly significant [to the extent that it obligates] the recitation of Grace directly afterwards.

12/14/2020, 11:58 AM

Shulchan Aruch: Chapter 179 - What is Considered a Diversion of Atten...

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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 partaking of bread. Since he diverted his attention from partaking of bread, it can be assumed that he also diverted his attention from guarding his hands.21 (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 of eating bread, as explained in sec. 158[:13].)22 ‫ "ְתּנוּ כּוֹס‬:‫ ְוַגם ל ֹא ָאַמר ִמְתִּחָלּה‬,‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָנַטל ָיָדיו‬,‫ ִאם ָנַטל ַהכּוֹס ְבָּידוֹ ְלָבֵר ִבּ ְרַכּת ַהָמּזוֹן‬,‫ה וְּלִדְבֵרי ַהֹכּל‬ ‫ ְוַגם ְבָּרָכה‬,‫לג ְוָצ ִרי ְלָבֵר ֲﬠֵליֶהם‬,‫וּ ְנָבֵר ִבּ ְרַכּת ַהָמּזוֹן" – ֲהֵרי ֶזה ִסלּוּק ְוֶהַסּח ַהַדַּﬠת ְלַגְמֵרי ֵמֲאִכיָלה וְּשִׁתָיּה‬ ,‫ ְוֵאין ִבּ ְרַכּת ַהָמּזוֹן פּוַֹט ְרָתּן‬,‫ַאֲחרוָֹנה ָצ ִרי ְלָבֵר ַﬠל ְשָׁאר ְדָּב ִרים ַהָבִּאים ֵמֲחַמת ַהְסּעוָּדה ֹקֶדם ִבּ ְרַכּת ַהָמּזוֹן‬ 18,‫לד‬.‫ ֵכּיָון ֶשִׁסֵּלּק ַדְּﬠתּוֹ ֵמַהַפּת‬,‫ֶשִׁכְּסעוָּדה ַאֶחֶרת ִהיא‬ ‫לו‬. ‫ ְוָצ ִרי ְלָבֵר‬19,‫לה‬,‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָנַטל ַהכּוֹס – ֲהֵרי ֶזה ִסלּוּק ְוֶהַסּח ַהַדַּﬠת ְלַגְמֵרי‬,‫ְוִאם ָנַטל ָיָדיו ַמ ִים ַאֲחרוִֹנים‬ ‫לז ֶאָלּא ִאם ֵכּן רוֶֹצה‬,‫ ִמשּׁוּם ֶהְפֵסק ֵבּין ַמ ִים ַאֲחרוֹ ִנים ְלִב ְרַכּת ַהָמּזוֹן‬,‫ַוֲאִפלּוּ ִבְּבָרָכה ֵאינוֹ ַרַשּׁאי ֶלֱאֹכל ְול ֹא ִלְשׁתּוֹת‬ ‫ ְוֵאין ְלָחְשָׁבם‬,‫ ֶשַׁמּ ִים ָה ִראשׁוֹ ִנים ַנֲﬠשׂוּ ְכַּמ ִים ְבָּﬠְלָמא‬20,‫לח‬,‫ַלֲח ֹזר ְוִלֹטּל ַמ ִים ַאֲחרוֹ ִנים ַאַחר ָכּ ָסמוּ ְלִב ְרַכּת ַהָמּזוֹן‬ ‫לט‬.‫ִלְסֹמ ָלֶהם ִבּ ְרַכּת ַהָמּזוֹן ַאף ֶשׁ ְנָּטָלם ְבּתוַֹרת ַאֲחרוֹ ִנים‬ ‫ ֶשֵׁכּיָון‬,‫ְוָכל ָמקוֹם ֶשָׁצּ ִרי ַלֲח ֹזר וְּלָבֵר "ַהמּוִֹציא" ִמשּׁוּם ֶהַסּח ַהַדַּﬠת – ָצ ִרי ַלֲח ֹזר ְוִלֹטּל ָיָדיו ָכָּראוּי ַלֲאִכיַלת ַפּת‬ 21,‫מ‬.‫ֶשִׁהִסּיַח ַדְּﬠתּוֹ ֵמֲאִכיַלת ַפּת – ִהִסּיַח ַדְּﬠתּוֹ ִמְשִּׁמיַרת ָיָדיו‬ (‫מא ְכּמוֹ‬,‫ הוִֹאיל ְול ֹא ִנְתַכֵּוּן ָבֶּהם ַלֲאִכיַלת ַפּת‬,‫וַּמ ִים ָהַאֲחרוֹ ִנים ֵאיָנם מוִֹﬠיִלים לוֹ ַלֲאִכיַלת ַפּת ַאף ִאם ְנָטָלן ָכָּראוּי‬ ‫)ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קנ"ח‬: 22,‫מב‬ 6 If the meal’s host said: “Let us recite Grace,” all the participants in the meal are forbidden to drink wine without reciting a blessing, provided that they remained silent, [indicating] their acquiescence to his words. If, however, one of the guests, or one of the members of the household, made such a statement, even the person who made the statement may retract and drink together with the host. [The rationale is that the] statement [made by the guest or household member] is not considered a diversion of attention, since he 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 acquiesced to his host, to [continue to] drink with him. ‫ ְוהוּא ֶשָׁשְּׁתקוּ ְוִהְסִכּימוּ‬.‫ " ְנָבֵר ִבּ ְרַכּת ַהָמּזוֹן" – ָכּל ַהְמֻסִבּין ֲאסוּ ִרים ִלְשׁתּוֹת מג ְבּל ֹא ְבָּרָכה‬:‫ו ִאם ַבַּﬠל ַהְסּעוָּדה ָאַמר‬ ‫מד ֲאָבל ִאם ֶאָחד ֵמָהאוֹ ְרִחים אוֹ ִמְבֵּני ֵבּיתוֹ ָאַמר ֵכּן – ֲאִפלּוּ ָהאוֵֹמר ַﬠְצמוֹ ָיכוֹל ַלֲח ֹזר בּוֹ ְוִלְשׁתּוֹת ִﬠם ַבַּﬠל‬,‫ִלְדָבָריו‬ ‫ ְוֵכיָון ֶשַׁבַּﬠל‬,‫מו ִמְפֵּני ֶשׁיּוֵֹדַﬠ ֶשֵׁאין ַהָדָּבר ָתּלוּי בּוֹ ֶאָלּא ְבַּבַﬠל ַהַבִּית‬,‫מה ְלִפי ֶשֵׁאינוֹ עוֶֹשׂה ֶהַסּח ַהַדַּﬠת ַבֲּאִמיָרתוֹ‬,‫ַהַבִּית‬ ‫ מז‬:‫ַהַבִּית ל ֹא ָﬠָשׂה ֶהַסּח ַהַדַּﬠת – ַאף הוּא ַדְּﬠתּוֹ סוֶֹמֶכת ַﬠל ַבַּﬠל ַהַבּ ִית ִלְשׁתּוֹת ִﬠמּוֹ‬ 7 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.23 Although they were unaware at the time of the blessing how much fruit would be brought to them, since they relied on their host who invited them, retroactively, they are considered to have had in mind 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 wine] that is offered him — if [the cups] are offered to him after he recited the

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Shulchan Aruch: Chapter 179 - What is Considered a Diversion of Atten...

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blessing on the original cup, even if he was given a second cup before he finished drinking the first.24 At present, the custom is that when a person enters a feast, the guests routinely offer him many cups of drink. Hence, he is only required to recite a blessing on the first cup, as stated in sec. 174.25 ‫ ַאף ַﬠל ִפּי ֶשְׁמִּביִאין ָלֶהם ָבֶּזה ַאַחר ֶזה – ֵאין ָצ ִרי ְלָבֵר ֶאָלּא ַﬠל‬,‫ז ְוֵכן ַהְקּרוִּאים ְבַּבִית ַבַּﬠל ַהַבּ ִית ֶלֱאֹכל ִמיֵני ֵפּרוֹת‬ ‫מח‬,‫ ֵכּיָון ֶשַׁדְּﬠָתּם ַﬠל ַבַּﬠל ַהְסּעוָּדה ֶשִׁזְּמָּנן‬,‫ ְוַאף ַﬠל ִפּי ֶשִׁבְּשַׁﬠת ַהְבָּרָכה ל ֹא ָהיוּ יוְֹדִﬠין ַכָּמּה ָיִביאוּ ָלֶהם‬23.‫ָה ִראשׁוֹן‬ ‫מט‬.‫ ֵכּיָון ֶשָׁהְיָתה ַדְּﬠָתּם ָﬠָליו‬,‫ִאם ֵכּן ָכּל ַמה ֶשּׁהוּא ֵמִביא ִלְפֵניֶהם ָהְיָתה ַדְּﬠָתּם ֲﬠֵליֶהם ְלַמְפֵרַﬠ‬ ‫ֲאָבל ִאם ָבּא ֲאֵליֶהם ִאישׁ ֶאָחד ֶשׁלּ ֹא ִזְמּנוּהוּ ְוֵאינוֹ קוֵֹבַﬠ ַﬠְצמוֹ ִﬠָמֶּהם נ ֶאָלּא ִנְכַנס ֶאְצָלם ְלִפי ָשָׁﬠה ְוָכל ֶאָחד ֵמַהְמֻסִבּים‬ ‫מוִֹשׁיט לוֹ כּוֹס נא אוֹ ִמיֵני ֵפּרוֹת – ָצ ִרי ְלָבֵר ַﬠל ָכּל ֶאָחד ְוֶאָחד ִאם מוִֹשׁיִטים לוֹ ַאַחר ֶשְׁכָּבר ֵבַּר ַﬠל כּוֹס‬ 24,‫נג‬.‫נב ַוֲאִפלּוּ ֲﬠַד ִין ל ֹא ְשָׁתאוֹ ֻכּלּוֹ‬,‫ֶשְׁלָּפָניו‬ ‫ְוַﬠְכָשׁו ֶשַׁהִמּ ְנָהג הוּא ֶשׁמּוִֹשׁיִטים כּוֹסוֹת ַה ְרֵבּה ְלִמי ֶשׁ ִנְּכַנס ִבְּמִסָבּה ַהְקּבוִּﬠים ִלְשִׁתָיּה – ֵאין ָצ ִרי ְלָבֵר ֶאָלּא ַﬠל כּוֹס‬ 25,‫ נה‬:‫נד ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן קע"ד‬,‫ָה ִראשׁוֹן‬ 8 [Our Sages taught:]26 [When] after everything you eat, you partake of salt and after everything you drink, you drink water, [your food and drink] will not harm you. If a person partook of all types of food, but did not partake of salt [afterwards] and if he drank all types of beverages, but did not drink water [afterwards], he should be concerned about bad breath during that day, and he should be concerned [not only about] bad breath [but also] about choking that night. Anyone who saturates his food with water will not succumb to digestive ailments. When a person partakes of salt after eating, he should not eat [the salt] with his thumb, because that can precipitate the burial of his children, nor [should he eat the salt] with his pinky because that can precipitate poverty, nor with the index finger, because that can precipitate bitter boils. Instead, he should use the middle or fourth finger. At present, it is no longer at all customary to partake of salt after a meal. [Nevertheless,] people do not suffer harm, because our physical constitutions have changed, as explained in sec. 173.27 ,‫נו ָאַכל ָכּל ַמֲאָכל ְול ֹא ָאַכל ֶמַלח‬.‫ ְוִאי ַאָתּה ִנזּוֹק‬,‫ ְוַאַחר ָכּל ְשִׁתָיְּת – ְשֵׁתה ַמ ִים‬26,‫ח ַאַחר ָכּל ֲאִכיָלְת – ֱאֹכל ֶמַלח‬ ‫נז ְוָכל‬.‫ וַּבַלּ ְיָלה – ִמְפֵּני ֵריַח ַהֶפּה וִּמְפֵּני ַאְסְכָּרה‬,‫ ַבּיּוֹם – ִיְדַאג ִמְפֵּני ֵריַח ַהֶפּה‬,‫ָשָׁתה ָכּל ַמְשֶׁקה ְול ֹא ָשָׁתה ַמ ִים‬ ‫נח‬.‫ַהַמְּקֶפּה ֲאִכיָלתוֹ ְבַּמ ִים – ֵאינוֹ ָבּא ִליֵדי ֹחִלי ֵמַﬠ ִים‬ ‫ ְול ֹא‬,‫ ִמְפֵּני ֶשָׁקֶּשׁה ַלֲﬠ ִניּוּת‬,‫ ְול ֹא ַבֶּזֶּרת‬,‫ ִמְפֵּני ֶשָׁקֶּשׁה ְלִקבּוּר ָבּ ִנים‬,‫ְוָהאוֵֹכל ֶמַלח ַאַחר ֲאִכיָלתוֹ – ל ֹא י ֹאַכל ַבּגּוָּדל‬ ‫ס‬.‫נט ֶאָלּא ָבַּאָמּה וַּבְקִּמיָצה‬,‫ ֶשָׁקֶּשׁה ִלְשִׁחין ַרע‬,‫ָבֶּאְצַבּע‬ ‫סב ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬,‫ ִמְפֵּני ֶשִׁנְּשַׁתּנּוּ ַהְטָּבִﬠים‬,‫סא ְוֵאין ִנזּוִֹקין‬,‫ְוַﬠְכָשׁו ל ֹא ָנֲהגוּ ְכָּלל ַבֲּאִכיַלת ֶמַלח ַאַחר ְסעוָּדה‬ 27,‫ סג‬:‫קע"ג‬

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Shulchan Aruch: Chapter 180 - Laws [Governing Treatment] of Breadc...

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Shulchan Aruch: Chapter 180 - Laws [Governing Treatment] of Breadcrumbs By Rabbi Schneur Zalman of Liadi

SECTION 180 The Laws [Governing Treatment] of Breadcrumbs. (1–6) ‫ וּבוֹ ו' ְסִﬠיִפים‬,‫קפ ִדּין ֵפּרוֵּרי ַהַפּת‬: 1 Anyone who does not leave bread on his table [at the conclusion of his meal] will never see a sign of blessing,1 as [implied by] the verse:2 “There was no remnant from his food, therefore, his prosperity will not endure.” With regard to blessing, by contrast, what is stated? “They will eat and they will leave over.”3 ‫ ַﬠל ֵכּן ל ֹא‬,‫ "ֵאין ָשׂ ִריד ְלָאְכלוֹ‬2,‫ ֶשֶׁנֱּאַמר ב‬1,‫א‬,‫א ָכּל ִמי ֶשֵׁאינוֹ ְמַשֵׁיּר ַפּת ַﬠל ֻשְׁלָחנוֹ – ֵאין רוֶֹאה ִסיַמן ְבָּרָכה ְלעוָֹלם‬ 3,‫ ה‬:"‫ג ֲאָבל ִבְּבָרָכה ַמהוּ אוֵֹמר? ד "ָאֹכל ְוהוֵֹתר‬,"‫ָיִחיל טוּבוֹ‬ 2 It is proper not to remove the tablecloth, or the bread until after the Grace after Meals, so that it will be evident that he is blessing G-d for His great kindness and goodness in preparing sustenance for all His created beings. ‫ ֶשֵׁהִכין‬,‫ו ְכֵּדי ֶשׁ ְיֵּהא ִנָכּר ֶשְׁמָּבֵר ה' ַﬠל ַחְסדּוֹ ְוטוּבוֹ ַהָגּדוֹל‬,‫ב ְוָנכוֹן ֶשׁלּ ֹא ְלָהִסיר ַהַמָּפּה ְוַהֶלֶּחם ַﬠד ַאַחר ִבּ ְרַכּת ַהָמּזוֹן‬ ‫ ז‬:‫ָמזוֹן ְלָכל ְבּ ִריּוָֹתיו‬ 3 If no bread remains on one’s table, [a person who desires to fulfill the above directive] should not bring a whole loaf and place it on the table,4 because it appears as if he is setting a table for a false deity, as [implied by] the verse:5 “You who prepare a table for the deity of fortune.”1 If, however, a whole loaf had already been placed on the table — for example, on Shabbos, when bread is broken over two loaves — it is desirable not to remove [the second loaf] until after Grace.6 ‫ ִמְפֵּני ֶשׁ ִנּ ְרֶאה ְכּעוֵֹר ֻשְׁלָחן‬4,‫ג ִאם ל ֹא ח ִנְשַׁאר לוֹ ֶלֶחם ַﬠל ַהֻשְּׁלָחן – ל ֹא ָיִביא ַפּת ְשֵׁלָמה ְו ִיְתֶּנָנּה ַﬠל ַהֻשְּׁלָחן‬ ‫ ְכּמוֹ‬,‫י ֲאָבל ִאם ָה ְיָתה ְשֵׁלָמה ֻמַנַּחת ְכָּבר ַﬠל ַהֻשְּׁלָחן‬.'‫ "ַהֹע ְרִכים ַלַגּד ֻשְׁלָחן" ְוגוֹ‬5,‫ ט‬:‫ ְכּמוֹ ֶשָׁאַמר ַהָכּתוּב‬,‫ַלֲﬠבוָֹדה ָזָרה‬ 6,‫ יא‬:‫ֶשְׁבַּשָׁבּת בּוְֹצִﬠים ַﬠל ֶלֶחם ִמְשֶׁנה – טוֹב ֶשׁלּ ֹא ַלֲהִסיָרהּ ַﬠד ַאַחר ִבּ ְרַכּת ַהָמּזוֹן‬ 4 In the Talmudicera, when it was customary to remove the small tables that had been placed before all of the participants in the meal before they washed [their hands] prior to Grace,7 they would [then] wash in the place where the tables had stood. [Therefore,] it was necessary to sweep the floor where the tables had stood before washing so that there would be no breadcrumbs there, [lest] they become repulsive because of the water with which one would wash [that might fall on them].8 Although it is permitted to destroy [bread]crumbs that are less than the size of an olive, [stringency is advised in this instance]. There is concern that the attendant will be unlearned — for it is permitted to employ an attendant that is unlearned — and he will also leave crumbs that are the size of an olive on the table when he removes the [larger pieces of] bread from it. Afterwards, when he removes the tables, [the olive-sized pieces] will fall from the table and become repulsive from the water with which one washed.7 Therefore, [it was said that] one should

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sweep [the floor] before washing. We, by contrast, do not remove the table and we wash in a place where there are no crumbs.9 Hence, it is not necessary to sweep [the floor] before [washing]. ‫ ְוָהיוּ‬7,‫ד ִבּיֵמי ַחְכֵמי ַהַתְּלמוּד ֶשָׁהיוּ ְמַסְלִּקים ֶאת ַהֻשְּׁלָחנוֹת ַהְקַּטנּוֹת ֶשִׁלְּפֵני ָכּל ֶאָחד ְוֶאָחד יב ֹקֶדם ַמ ִים ַאֲחרוֹ ִנים‬ ‫יג ֶשׁלּ ֹא‬,‫נוְֹטִלים ַמ ִים ַאֲחרוֹ ִנים ִבְּמקוֹם ַהֻשְּׁלָחנוֹת – ָהיוּ ְצ ִריִכים ְלַכֵבּד ַק ְרַקע ַהַבּ ִית ִבְּמקוֹם ַהֻשְּׁלָחנוֹת ֹקֶדם ַה ְנִּטיָלה‬ ‫ ְוַאף ַﬠל ִפּי ֶשֻׁמָּתּר ְלַאֵבּד ֵפּרוּ ִרים ֶשֵׁאין ָבֶּהם ַכַּזּ ִית – חוְֹשִׁשׁים ֶשָׁמּא‬8.‫ִיָשֲּׁארוּ ָשׁם ֵפּרוֵּרי ַפּת ְו ִיָמֲּאסוּ ְבֵּמי ַה ְנִּטיָלה‬ ‫ ְוַיִנּיַח ַﬠל ַהֻשְּׁלָחן ַגּם ֵפּרוּ ִרים ֶשֵׁיּשׁ ָבֶּהם ַכַּזּ ִית יד‬,‫ ֶשֻׁמָּתּר ְלִהְשַׁתֵּמּשׁ ְבַּשָׁמּשׁ ַﬠם ָהָאֶרץ‬,‫ִיְהֶיה ַהַשָּׁמּשׁ ַﬠם ָהָאֶרץ‬ ‫ ְלָכ ְיַכֵבּד‬7,‫ ְוַאַחר ָכּ ִיְפּלוּ ִמֶמּנּוּ ְכֶּשְׁמַּסְלִּקין אוָֹתן ִמָשּׁם טו ְוִיָמֲּאסוּ ְבֵּמי ַה ְנִּטיָלה‬,‫ְכֶּשֵׁמִּסיר ַהֶלֶּחם ֵמַﬠל ַהֻשְּׁלָחן‬ ‫ְתִּחָלּה‬. ‫ יז‬:‫ – ֵאין ָצ ִרי ְלַכֵבּד ְתִּחָלּה‬9,‫ ְוָאנוּ נוְֹטִלים ַהָיַּד ִים ְבָּמקוֹם ֶשֵׁאין ָשׁם ֵפּרוּ ִרים טז‬,‫ֲאָבל ָאנוּ ֶשֵׁאין ָאנוּ ְמַסְלִּקין ַהֻשְּׁלָחן‬ 5Although it is permitted to consciously destroy [bread]crumbs that are less than an olive in size,8 they should not be cast in a place where people will tread on them, for when people trample on breadcrumbs, this can lead to poverty.10 License is given to destroy breadcrumbs only by casting them into water or the like. ‫ ִמְפֵּני‬,‫ ַבָּיַּד ִים יח – ל ֹא ִיְז ְרֵקם ִבְּמקוֹם ְדּ ִריַסת ַר ְגֵלי ְבֵּני ָאָדם‬8‫ה ַאף ַﬠל ִפּי ֶשֻׁמָּתּר ְלַאֵבּד ֵפּרוּ ִרים ֶשֵׁאין ָבֶּהם ַכַּזּ ִית‬ ‫ כא‬:‫ ְכּגוֹן ְלַהְשִׁליָכם ַלַמּ ִים ְוַכיּוֵֹצא ָבֶּזה‬,‫כא ְול ֹא ִהִתּירוּ ֶאָלּא ְלַאְבָּדם‬,‫ ְכֶּשׁדּוֹ ְרִסים ַﬠל ֵפּרוֵּרי ֶלֶחם‬10,‫ֶשָׁקֶּשׁה ַלֲﬠִניּוּת יט‬ 6 It is customary to cover the bread-knife11 during the recitation of the Grace after Meals. [The rationale:] Our tables resemble the Altar [of the Beis HaMikdash]12 and concerning [the stones of] the Altar, it is written:13 “Do not raise an iron [blade] upon them.” For iron shortens man’s lifespan, while the Altar prolongs man’s lifespan. It is not appropriate that an entity that shortens [life] be raised against one that prolongs it.14 A person’s table also lengthens his days15 and atones for his sins16 because [it enables] hospitality to be shown to guests, for great is the power of providing refreshment, for it causes G-d’s presence to rest.17 In many places, the custom is not to cover [the bread-knife] on Shabbos and festivals. [The rationale:] During the week, the bread-knife is covered because it represents the power of Esav, and on Shabbos and festivals, neither Satan nor evil mishaps have any [power]. And the custom of Jews is Torah. ‫ "ל ֹא ָת ִניף‬13,‫ כד‬:‫ וַּבִמְּזֵבַּח ֶנֱאַמר‬12,‫כג‬,‫כב ִכּי ַהֻשְּׁלָחן דּוֶֹמה ְלִמְזֵבַּח‬,‫ ִבְּשַׁﬠת ִבּ ְרַכּת ַהָמּזוֹן‬11‫ו נוֲֹהִגים ְלַכסּוֹת ַהַסִּכּין‬ ‫ ְוֵאינוֹ ְבִּדין ֶשׁיּוַּנף ַהְמַקֵצּר ַﬠל‬,‫ ְלִפי ֶשַׁהַבּ ְרֶזל ְמַקֵצּר ָיָמיו ֶשׁל ָאָדם ְוַהִמְּזֵבַּח ַמֲא ִרי ְיֵמי ָהָאָדם‬,"‫ֲﬠֵליֶהם ַבּ ְרֶזל‬ ‫כח ֶשָׁגּדוֹל ֹכָּחהּ ֶשׁל‬,‫ ְבַּהְכָנַסת אוֹ ְרִחים‬16,‫ וְּמַכֵפּר ֲﬠוֹנוָֹתיו כז‬15,‫ ְוַגם ַהֻשְּׁלָחן ַמֲא ִרי ָיָמיו ֶשׁל ָאָדם כו‬14,‫כה‬, ‫ַהַמֲּא ִרי‬ 17,‫כט‬.‫ְל ִגיָמה ֶשַׁמְּשָׁרה ְשִׁכיָנה‬ ‫ וְּבַשָׁבּת ְויוֹם‬,‫ל ִכּי ְבֹּחל ְמַכִסּין אוֹתוֹ ִמְפֵּני ֶשׁהוּא ֹכּחוֹ ֶשׁל ֵﬠָשׂו‬,‫ְוָנֲהגוּ ִבְּמקוֹמוֹת ַה ְרֵבּה ֶשׁלּ ֹא ְלַכסּוֹתוֹ ְבַּשָׁבּת ְויוֹם טוֹב‬ ‫ לב‬:‫לא וִּמְנָהָגן ֶשׁל ִיְשָׂרֵאל תּוָֹרה ִהיא‬.‫טוֹב ֵאין ָשָׂטן וֶּפַגע ַרע‬

12/14/2020, 11:58 AM

Shulchan Aruch: Chapter 181 - Rulings Concerning Washing Before Gra...

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Shulchan Aruch: Chapter 181 - Rulings Concerning Washing Before Grace By Rabbi Schneur Zalman of Liadi

SECTION 181 The Rulings Concerning the Washing Before Grace. (1–9) ‫ וּבוֹ ט' ְסִﬠיִפים‬,‫קפא ִדּין ַמ ִים ַאֲחרוֹ ִנים‬: 1It is a mitzvah to wash before Grace1 as an expression of holiness,2 to sanctify oneself prior to blessing G-d for [our] food, for hands that are soiled with the grime of food are unacceptable when reciting a blessing.2 [Our Sages] added [a further measure, making this washing] an obligation even for those who will not mention G-d’s name in the Grace after Meals, but will [fulfill their obligation by] listening to the blessings recited by the one who recites [Grace].3 [The rationale: Our Sages said:]4 “After everything you eat, partake of salt.” [Among the salts used in the Talmudicera] was Sodomite salt which could cause blindness [if it touched the eyes].5 [There was reason for] concern that a person’s hands had touched a grain of Sodomite salt or other salt with the same characteristics as Sodomite salt that was mixed together with [other, more common] salt of which one partook after the meal. Thus if he would touch his eyes with his hands without washing them first, it would cause blindness. Accordingly, [those who wash for this reason] need not recite a blessing for this washing, just as one need not recite a blessing when taking precautions against other dangers, e.g., straining water at night because of the danger that [it might contain] a leech, or the like. It would be fitting, by contrast, for the one who recites Grace3 and washes his hands as a mitzvah, for the sake of holiness, to recite a blessing over this [washing]. Nevertheless, at present, the mitzvah of reciting Grace is not performed in the manner ordained by the Sages — for their practice was to anoint their hands with pleasantly-scented oil after [first] washing to remove the grime from their hands.6 In the present era, [this type of] fragrant oil is not available. Thus, since we cannot fulfill the mitzvah as ordained, it has become customary that even a person who recites Grace does not to recite a blessing [over this washing]. – ‫ ֶשַׁהָיַּד ִים ֶשֵׁהן ְמ ֹזָהמוֹת ִמִלְּכלוּ ַהַמֲּאָכל‬2,‫ב‬,‫ ְלִהְתַקֵדּשׁ ְלָבֵר ה' ַﬠל ַהָמּזוֹן‬1,‫א‬,‫א ַמ ִים ַאֲחרוֹ ִנים ִמְצָוה ִמשּׁוּם ְקֻדָשּׁה‬ 2,‫ג‬.‫ֵהן ְפּסוּלוֹת ִלְבָרָכה‬ ‫ ְלִפי‬3,‫ה‬, ‫ְועוֹד הוִֹסיפוּ ַלֲﬠשׂוֹת חוָֹבהד ַגּם ַﬠל אוָֹתם ֶשֵׁאין ַמְזִכּי ִרין ֶאת ה' ְבִּב ְרַכּת ַהָמּזוֹן ֶאָלּא שׁוְֹמִﬠין ֵמַהְמָבֵר‬ ‫ ְוֵישׁ ָלחוּשׁ ֶשָׁמּא ָנַגע ְבָּיָדיו‬5,‫ז‬,‫ו ְוֵישׁ ֶמַלח ְסדוִֹמית ֶשְׁמַּסֵמּא ֶאת ָהֵﬠיַנִים‬,"‫ "ַאַחר ָכּל ֲאִכיָלְת ֱאֹכל ֶמַלח‬4:‫ֶשָׁאְמרוּ‬ ‫ וְּכֶשׁ ִיֵּתּן ַאַחר‬,‫ְבַּג ְרִגּיר ֶמַלח ְסדוִֹמית אוֹ ֶמַלח ַאֵחר ֶשִׁטְּבעוֹ ְכֶּמַלח ְסדוִֹמיתח ֶשָׁהָיה ְמֹעָרב ַבֶּמַּלח ֶשָׁאְכלוּ ַאַחר ַהְסּעוָּדה‬ ‫ ְכּמוֹ ֶשֵׁאין ְמָב ְרִכין ַﬠל‬,‫ ֵאין ָלֶהם ְלָבֵר ַﬠל ְנִטיָלה זוֹ‬, ‫ ְלִפיָכ‬.‫ָכּ ָיָדיו ַﬠל ֵﬠיָניו ְיַסֵמּא אוָֹתןט ִאם ל ֹא ִיֹטּל ָיָדיו ְתִּחָלּה‬ ‫יא‬.‫י ְכּגוֹן ַהְמַסֵנּן ַמ ִים ַבַּלּ ְיָלה ִמְפֵּני ַסָכּנוֹת ֲﬠלוָּקה ְוַכיּוֵֹצא ָבֶּזה‬,‫ְשִׁמיָרה ִמְשָּׁאר ַסָכּנוֹת‬ ‫יב ֶאָלּא ְלִפי ֶשַׁﬠְכָשׁו ֵאין עוִֹשׂין ַהִמְּצָוה‬,‫ ֶשׁנּוֵֹטל ָיָדיו ִמשּׁוּם ִמְצָוה וְּקֻדָשּׁה ָהָיה ָראוּי ֶשׁ ְיָּבֵר ָﬠֶליָה‬3 ‫ֲאָבל ַהְמָבֵר‬ ‫ ְוַﬠְכָשׁו‬6,‫יג‬,‫ ֶשָׁהיוּ נוֲֹה ִגים ִלְמֹשַׁח ַהָיַּד ִים ְבֶּשֶׁמן ָﬠֵרב ַאַחר ַה ְנִּטיָלה ְלַהֲﬠִביר ַהזֲֻּהָמא ֵמַהָיַּד ִים‬,‫ְכַּתָקַּנת ֲחָכִמים וִּמ ְנָהָגם‬ 12/14/2020, 11:59 AM

Shulchan Aruch: Chapter 181 - Rulings Concerning Washing Before Gra...

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‫ יד‬:‫ ְוֵכיָון ֶשֵׁאין ָאנוּ עוִֹשׂים ַהִמְּצָוה ְכִּתְקָנהּ – ָנֲהגוּ ֶשׁלּ ֹא ְלָבֵר ֲאִפלּוּ ַהְמָבֵר ִבּ ְרַכּת ַהָמּזוֹן‬,‫ֵאין ָלנוּ ֶשֶׁמן ָﬠֵרב‬ 2 When washing mayim acharonim, one should not [pour the water he is using for this purpose] on the ground, because of the evil spirit that rests upon it7 when it is on the ground.8 Instead, it should be poured into a container. If one does not have a container, he should [pour the water] with which he washes on thin slivers of wood or the like. The same applies with regard to any entity that intervenes between the water and the ground, even flooring. For an evil spirit rests on this water only [when the water is poured] on the earth itself. In a place where people do not pass by, [the water can be poured] on the ground when washing. Therefore, one may pour the water beneath the table. Even though, at times, the table will be moved, in the interim, the water will have dried. ‫ ְכֶּשֵׁהם ַﬠל ַגֵּבּי‬7,‫טו ִמְפֵּני רוַּח ָרָﬠה ֶשׁשּׁוָֹרה ֲﬠֵליֶהםטז‬,‫ב ַמ ִים ַאֲחרוֹ ִנים ֵאין נוְֹטִלין ַﬠל ַגֵּבּי ַק ְרַקע ֶאָלּא ִבְּכִלי‬ ,‫יט ְוהוּא ַהִדּין ָכּל ָדָּבר ֶשׁחוֵֹצץ ֵבּיָנם ַלַקּ ְרַקע‬.‫יח נוֵֹטל ַﬠל ַגֵּבּי ֵﬠִצים ַדִּקּים ְוַכיּוֵֹצא ָבֶּהם‬,‫ ְוִאם ֵאין לוֹ ְכִּלי‬8,‫יז‬.‫ַק ְרַקע‬ ‫כ‬.‫ ֶשֵׁאין רוַּח ָרָﬠה ֶאָלּא ַﬠל ַגֵּבּי ַק ְרַקע‬,‫ֲאִפלּוּ ִרְצָפּה‬ ‫ ְוַאף ַﬠל ִפּי‬,‫כא ָלֵכן ֻמָתּר ִלְטָּלם ַתַּחת ַהֻשְּׁלָחן‬.‫וְּבָמקוֹם ֶשֵׁאין ְבֵּני ָאָדם עוְֹב ִרים ָשׁם ָיכוֹל ִלְטָּלם ַﬠל ַגֵּבּי ַק ְרַקע‬ ‫ כב‬:‫ ֵבּין ָכּ וֵּבין ָכּ ִיְתַנְגּבוּ‬,‫ ִמָכּל ָמקוֹם‬,‫ֶשִׁלְּפָﬠִמים ְמַסְלִּקין ַהֻשְּׁלָחן‬ 3 One should not wash mayim acharonim with water that is so hot it causes one’s hand to recoil, because such [water] makes the flesh more absorbent and does not remove the grime. There are authorities who apply this prohibition even with regard to hot water that does not cause one’s hand to recoil.7 One should rule leniently regarding a point of Rabbinic Law.9 ‫כה ְוֵישׁ אוְֹס ִריןכו‬.‫כד ִמְפֵּני ֶשְׁמַּפְﬠְפִּﬠין ֶאת ַהָיַּד ִים ְוֵאין ַמֲﬠִבי ִרין ֶאת ַהזֲֻּהָמא‬,‫ג ֵאין נוְֹטִלין ְבַּחִמּיןכג ֶשַׁהָיּד סוֶֹלֶדת בּוֹ‬ 9,‫ כז‬:‫ ְוֵישׁ ְלָהֵקל ְבּ ִדְבֵרי סוְֹפ ִרים‬7.‫ֲאִפלּוּ ְבַּחִמּין ֶשֵׁאין ַהָיּד סוֶֹלֶדת בּוֹ‬ 4 There is no need to wash beyond the second joint of the fingers, because the food’s grime does not reach beyond that point.10 There is no need to wash more than once. There is no required measure for the water of this washing. It does not resemble the washing before eating, for which the required measure is no less than a reviis.11 ‫ ְוֵאין ָצ ִרי ִלְשֹׁפּ‬10,‫כח‬.‫ ֶשְׁלַּמְﬠָלה ִמֶמּנּוּ ֵאינוֹ ַמִגּיַﬠ ִלְכלוּ ַהַמֲּאָכל‬,‫ד ֵאין ָצ ִרי ִלֹטּל ֶאָלּא ַﬠד ֶפֶּרק ֵשִׁני ֶשׁל ֶאְצָבּעוֹת‬ ‫כט‬.‫ָﬠֶליָה ֶאָלּא ַפַּﬠם ֶאָחת‬ 11,‫ לא‬:‫ל ְוֵאיָנם ְכַּמ ִים ִראשׁוֹ ִנים ֶשִׁשּׁעוָּרם ל ֹא ָפּחוֹת ֵמ ְרִביִﬠית‬,‫ְוֵאין ִשׁעוּר ְלַמ ִים ֶשׁל ְנִטיָלה זוֹ‬ 5 One must position his fingertips downward while washing,12 so that the filth will descend [with the water]. (For that reason, one should not wash [by immersing his hands in water that is] in a container, but should pour water over them so that the filth will descend. Mayim emtza’im, a washing between courses, i.e., between eating cheese and a cooked dish that is fleishig,13may be performed [by immersing one’s hands in water] in a container.) ‫ ְכֵּדי ֶשֵׁתֵּרד ַהזֲֻּהָמאלג ) ְוָלֵכן ֵאין ִל ְרֹחץ ָיָדיו תּוֹ‬12,‫לב‬,‫ה ָצ ִרי ֶשַׁיְּשִׁפּיל ָראֵשׁי ֶאְצְבּעוָֹתיו ְלַמָטּה ִבְּשַׁﬠת ַה ְנִּטיָלה‬ ‫ – ָיכוֹל ְלָרְחָצן‬13,‫לד ֲאָבל ֶאְמָצִﬠים ֶשֵׁבּין ְגִּביָנה ְלַתְבִשׁיל ֶשׁל ָבָּשׂרלה‬.‫ ֶאָלּא ִיְשֹׁפּ ֲﬠֵליֶהם ְכֵּדי ֶשֵׁתֵּרד ַהזֲֻּהָמא‬,‫ַהְכִּלי‬ ‫ְבּתוֹ ַהְכִּלי( לו‬:

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6 If many people dine together, the least prominent among them should wash first,14 for it is degrading for the more prominent person to wash his hands [first] and [then have to] wait idly until all wash. Therefore, the person of least prominence sitting at the end [of the table] should wash first and the one of greater prominence should continue his activity, be it eating or another matter, until the water reaches him. Those dining should wash in the order that they are seated. One should not honor another [by giving him precedence]15 in this washing, until [the water] reaches the last five persons,14 because one does not honor another person with regard to dirty hands.15 When there are five [remaining individuals] that have not washed and one of them is the person who will recite Grace, the one who will recite Grace should wash first. Afterwards, the other diners should [wash as they are seated] without honoring one another to wash first. Similarly, when there are only five who dined together, the one who leads Grace should wash first. [Washing in such an arrangement will enable] the leaderto review the Grace after Meals.14 Our Sages estimated that during the interval that the other four would wash, he could review the four blessings of Grace, and yet this interval would not be considered an interruption between his washing and the recitation of Grace. [Our Sages’] statement that Grace should be recited immediately after this washing16 does not actually mean immediately, but within such an interval.17 Nevertheless, it is forbidden to interrupt without a pressing purpose. Therefore, the cup [of wine] used for Grace should be blended18 before this washing, so that the washing will be as close to the recitation of Grace as possible.19 [During the said interval,] it is forbidden to converse regarding any business concern or other matter,20 not even to speak words of Torah. Uttering two or three words, however, is not a matter of concern, except after one took the cup [over which Grace is recited] in his hands, as stated in sec. 183[:10]. .‫ ֶשְׁגַּנאי הוּא ַלָגּדוֹל ִלֹטּל ָיָדיו ְוַיְמִתּין יוֵֹשׁב ָבֵּטל ַﬠד ֶשׁ ִיְּטּלוּ ֻכָּלּם‬14,‫לז‬,‫ו ִאם ַהְמֻסִבּין ֵהם ַרִבּים – ַמְתִחיִלין ִמן ַהָקָּטן‬ ‫לח ְוַהָגּדוֹל עוֵֹסק ַבֲּאִכיָלהלט אוֹ ְבָּדָבר ַאֵחר ַﬠד ֶשַׁיִּגּיעוּ ַהַמּ ִים ֵאָליו‬,‫ ַמְתִחיִלין ִמן ַהָקָּטן ַהיּוֵֹשׁב ַבּסּוֹף‬, ‫ְלִפיָכ‬. ‫ ְלִפי ֶשֵׁאין ְמַכְבִּדים‬14,‫מב‬,‫מא ַﬠד ֶשַׁיִּגּיעוּ ַלֲחִמָשּׁה ָהַאֲחרוִֹנים‬,‫מ ְוֵאין ְמַכְבִּדין ֶזה ֶאת ֶזה‬.‫ְונוְֹטִלין ֻכָּלּם ֶדֶּר ְיִשׁיָבָתם‬ ‫מד‬, ‫ ֶשֶׁאָחד ֵמֶהן הוּא ַהְמָבֵר – ַמְתִחיִלין ִמן ַהְמָבֵר‬,‫ ְוֵכיָון ֶשׁלּ ֹא ִנְשֲׁארוּ ֶאָלּא ֲחִמָשּׁה ֶשׁלּ ֹא ָנְטלוּ‬15,‫מג‬,‫ְבָּיַדִים ְמ ֹזָהמוֹת‬ ‫מו ְכֵּדי ֶשְׁיַּﬠֵיּן ְבִּב ְרַכּת ַהָמּזוֹן‬, ‫מה ְוֵכן ִאם ֵאין ָשׁם ֶאָלּא ֲחִמָשּׁה ַמְתִחיִלין ִמן ַהְמָבֵר‬.‫ְוַאַחר ָכּ ֵאין ְמַכְבִּדין ֶזה ֶאת ֶזה‬ ,‫ ֶשִׁשֲּׁﬠרוּ ֲחָכִמים ֶשְׁבִּשׁעוּר ְנִטיַלת ַא ְרָבָּﬠה יוַּכל ְלַﬠֵיּן ְבּד' ְבָּרכוֹת ֶשׁל ִבּ ְרַכּת ַהָמּזוֹן‬14,‫ְבּעוֹד ֶשֵׁאלּוּ ָהַא ְרָבָּﬠה נוְֹטִלים‬ ‫מז‬.‫ְוֵכן ְבִּשׁעוּר ֶזה ֵאין בּוֹ ֶהְפֵסק ֵבּין ְנִטיָלה ִלְבָרָכה‬ ‫ ֶשׁלּ ֹא‬,‫ ִמָכּל ָמקוֹם‬17,‫מט‬.‫ ֶאָלּא ִבְּכֵדי ִשׁעוּר ֶזה‬,‫ ָלאו "ֵתֶּכף" ַמָמּשׁ‬16,"‫ מח "ֵתֶּכף ִל ְנִטיַלת ָיַד ִים ְבָּרָכה‬:‫וַּמה ֶשָּׁאְמרוּ‬ ‫נא ְכֵּדי ִלְתֹכּף ַהְנִּטיָלה ַלְבָּרָכה ְבָּכל‬,‫ כּוֹס ֶשׁל ִבּ ְרַכּת ַהָמּזוֹן ֹקֶדם ַה ְנִּטיָלה‬18‫נ ְוָלֵכן מוְֹזִגין‬.‫ְלֹצֶר ָאסוּר ְלַהְפִסיק ְכָּלל‬ 19,‫נב‬.‫ַמה ְדֶּאְפָשׁר‬ ‫נג ֲאָבל ִשׂיָחה ְבָּﬠְלָמא ב' ְוג' ֵתּבוֹת – ֵאין‬,‫ ֲאִפלּוּ ְבּ ִדְבֵרי תּוָֹרה‬20,‫ְוָאסוּר ְלָהִשׂיַח ֵבּי ְנַת ִים ֵאיֶזה ֵﬠֶסק ְוִﬠְנָין ַאֵחר‬ ‫ נה‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן קפ"ג‬, ‫ָלחוּשׁנד ֶאָלּא ִמֶשָּׁנַּטל ַהכּוֹס ְבָּידוֹ ְלָבֵר‬ 7 There are authorities who maintain that there is no need to dry [one’s hands after] mayim acharonim. Another authority, by contrast, states that the one reciting Grace should dry his hands and then recite Grace. However, the others who dined [with him] need not dry their hands according to all opinions.21 Moreover, even 12/14/2020, 11:59 AM

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with regard to the one who recites Grace, a lenient approach should be followed, [since this washing] is a Rabbinic ordinance. See sec. 173.22 ‫ ֲאָבל‬. ‫ ְוֵישׁ ִמי ֶשׁאוֵֹמרנז ֶשַׁהְמָבֵר ְמַנֵגּב ָיָדיו ְתִּחָלּה ְוַאַחר ָכּ ְמָבֵר‬.‫ז ֵישׁ אוְֹמ ִריםנו ֶשַׁמּ ִים ַאֲחרוֹ ִנים ֵאין ְצ ִריִכים ִנגּוּב‬ 22,‫ נט‬:‫ ַﬠֵיּן ִסיָמן קע"ג‬,‫ ְוַגם ַבְּמָּבֵר ֵישׁ ְלָהֵקל ְבִּדְבֵרי סוְֹפ ִרים‬21,‫נח‬.‫ַהְמֻסִבּין ֵאיָנם ְצ ִריִכים ְלַנֵגּב ְלִדְבֵרי ַהֹכּל‬ 8 All types of liquids may be used for mayim acharonim, even oil, honey, or milk, because they all remove filth. Because of its importance — see sec. 160[:15]23 and 17124 — wine is an exception and may not be used. Similarly, water that is disqualified for the washing before eating because work was performed with it25 or because its appearance changed26 is acceptable for mayim acharonim. ‫סג חוּץ‬,‫סב ִמְפֵּני ֶשֵׁהם ַמֲﬠִבי ִרין ֶאת ַהזֲֻּהָמא‬,‫ס ֲאִפלּוּ ְבֶּשֶׁמן וְּדַבשׁסא ְוָחָלב‬,‫ח ַמ ִים ַאֲחרוִֹנים נוְֹטִלים ְבָּכל ִמיֵני ַמְשֶׁקה‬ 24,‫סו‬.‫ וקע"א‬23,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ק"ססה‬,‫ִמַיּ ִין ֶשֵׁאין נוְֹטִלין בּוֹסד ִמְפֵּני ֲחִשׁיבוּתוֹ‬ ‫ סז‬:‫ – ְכֵּשׁ ִרים ָלַאֲחרוֹ ִנים‬26‫ אוֹ ִשׁנּוּי ַמ ְרֶאה‬25‫ְוֵכן ַמ ִים ַהְפּסוִּלים ָל ִראשׁוֹ ִנים ִמשּׁוּם ְמָלאָכה‬ 9 [At present,] there are some who are not accustomed to washing mayim acharonim because Sodomite salt is not commonly found among us. Similarly, one need not be concerned about filthy hands. Since, at present, people are not meticulous about washing their hands from the residue of food, we do not consider [what is left on the hands] as filth. Nevertheless, for a person who is delicate and used to washing his hands after a meal, such hands are considered [by him] as filthy and he is required to wash them before reciting Grace. [Indeed,] even if he desires to recite a blessing over wine in the midst of the meal, he should cleanse his hands before reciting the blessing [over the wine]. Nevertheless, it is proper for every person to be meticulous about washing mayim acharonim.27 ,‫ וִּמשּׁוּם ָיַד ִים ְמ ֹזָהמוֹת ֵאין חוְֹשִׁשׁין‬,‫ ִמְפֵּני ֶשֵׁאין ֶמַלח ְסדוִֹמית ְמצוָּיה ֵבּיֵנינוּ‬,‫ט ֵישׁ ֶשֵׁאין נוֲֹהִגים ִלֹטּל ַמ ִים ַאֲחרוֹ ִנים‬ ‫סח‬.‫הוִֹאיל ְוַﬠְכָשׁו ֵאין ַמְקִפּיִדין ְלָרְחָצן ִמִלְּכלוּ ַהַמֲּאָכל – ֵאין ֶזה ָקרוּי ז ֲֻהָמא ָלנוּ‬ ‫ ְוָצ ִרי ִלְטָּלן ֹקֶדם ִבּ ְרַכּת‬,‫ ִמי ֶשׁהוּא ִאְסְט ִניס ְוָר ִגיל ִל ְרֹחץ ָיָדיו ַאַחר ַהְסּעוָּדה – ֲהֵרי ֵהן לוֹ ָיַד ִים ְמ ֹזָהמוֹת‬,‫וִּמָכּל ָמקוֹם‬ ‫ע ֲאָבל ָנכוֹן ְלָכל ָאָדם ִלָזֵּהר ְבַּמ ִים‬. ‫סט ַוֲאִפלּוּ רוֶֹצה ְלָבֵר ַﬠל ַהַיּ ִין ְבֶּאְמַצע ַהְסּעוָּדה – ְיַקְנָּחן ֹקֶדם ֶשְׁיָּבֵר‬.‫ַהָמּזוֹן‬ 27,‫ עא‬:‫ַאֲחרוֹ ִנים‬

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The Laws Governing The Recitation of The Grace After Meals - Texts ...

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‫ב" ה‬

By Rabbi Schneur Zalman of Liadi

Shulchan Aruch: Chapter 182 - Laws Governing [Beverage in] Cup used for Grace, & that Cup Not Be Impaired Shulchan Aruch: Chapter 183 - How Leader of Grace Should Conduct Himself with Cup of Blessing Over Which Grace Is Recited Shulchan Aruch: Chapter 184 - Grace Should be Recited in Place Meal Eaten; Until When One May Recite Grace; One Who Forgot & Did Not Recite Grace Shulchan Aruch: Chapter 185 - To Recite Grace after Meals Aloud; Other Particulars Applying to Grace after Meals Shulchan Aruch: Chapter 186 - Whether Women and Minors are Obligated [to Recite] Grace after Meals Shulchan Aruch: Chapter 187 - Laws Concerning Wording of Grace after Meals Shulchan Aruch: Chapter 188 - Wording of Third Blessing [of Grace]; Laws Governing [Recitation of] Grace on Shabbos and One Who Errs in its Recitation Shulchan Aruch: Chapter 189 - Text of Fourth Blessing [of Grace] and Laws Governing It Shulchan Aruch: Chapter 190 - Drinking of the Wine After Grace and its Relevant Laws Shulchan Aruch: Chapter 191 - Whether Workers Are Required to Recite Grace Shulchan Aruch: Chapter 192 - Blessing of Zimun, [as Recited] with Three People or With Ten Shulchan Aruch: Chapter 193 - When May Individuals Join Together in a Zimun and When May They Not Shulchan Aruch: Chapter 194 - Laws Applicable When Three Eat Together and Then Separate; [Whether They Can Be Included] in a Zimun Shulchan Aruch: Chapter 195 - Laws Pertaining to [Combining] Groups Who Eat in Different Places [for a Zimun]

12/14/2020, 12:00 PM

The Laws Governing The Recitation of The Grace After Meals - Texts ...

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Shulchan Aruch: Chapter 196 - Whether One who Partook of a Prohibited Food May be Included in a Zimun Shulchan Aruch: Chapter 197 - Joining Three or Ten People Together in a Zimun Shulchan Aruch: Chapter 198 - [How] One Person Who Enters [Place] Where Three People Ate [Together Should Conduct Himself] Shulchan Aruch: Chapter 199 - Who May Be Included In A Zimun And Who May Not Be Included Shulchan Aruch: Chapter 200 - Laws Applying to One Who Interrupts [His Meal] to Participate in Grace Shulchan Aruch: Chapter 201 - Who Should Lead Grace

12/14/2020, 12:00 PM

The Laws Governing The Recitation of The Grace After Meals - Texts ...

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12/14/2020, 12:00 PM

Shulchan Aruch: Chapter 182 - Laws Governing [Beverage in] Cup used ...

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Shulchan Aruch: Chapter 182 - Laws Governing [Beverage in] Cup used for Grace, & that Cup Not Be Impaired By Rabbi Schneur Zalman of Liadi

SECTION 182 The Laws Governing the [Beverage in the] Cup used for Grace, and that the Cup Not Be Impaired. (1–6) ‫ וּבוֹ ו' ְסִﬠיִפים‬,‫ ְוֶשׁלּ ֹא ִיְהֶיה ָפּגוּם‬,‫קפב ִדּין כּוֹס ִבּ ְרַכּת ַהָמּזוֹן‬: 1There are authorities who maintain that even when a person recites the Grace after Meals alone, Grace must be recited over a cup [of wine]. One must seek out [wine for this blessing] in the same manner as one seeks [out wine] to fulfill all of the mitzvos that are obligations.1 A person should not partake [of bread] if he does not have a cup [of wine] over which to recite Grace, even if he expects to have one later, but it will cause him to wait for the interval of one meal.2 According to this opinion, if two people are eating together, each one must take a cup [of wine] for the Grace after Meals. In contrast, when three people join in a zimun, the one who recites Grace over the cup [of wine] fulfills their obligation for a cup [of wine], just as he fulfills their obligation with regard to the recitation of Grace. Other authorities maintain that the recitation of Grace over a cup [of wine] is only required when one is reciting Grace with a zimun.3Still others maintain that even when three — or [even] ten4 — [join together in Grace], there is no obligation [to recite Grace over] a cup [of wine]. Instead, it is merely the optimum way of performing this mitzvah when one possesses [wine]. There is, however, no need to seek out wine as one seeks to fulfill obligatory mitzvos. (This is the current practice.)5 When does the above apply? When reciting Grace with a zimun. When, however, one recites Grace alone, there is no need at all [to recite Grace] over a cup [of wine], even as the optimum way of performing the mitzvah. [This law applies] even when one possesses wine. There are some who are meticulous and when they recite Grace alone, they place a cup [of wine] on the table, but do not hold it in their hand. In this way, they fulfill their obligation according to all opinions. For the view of those who maintain that [the recitation of Grace] requires a cup [of wine] even when one recites it alone [is satisfied], because the wine is placed before the person, and all authorities agree that holding it is merely the optimum way of performing the mitzvah. (The practice of people at large, however, is not to recite Grace over a cup [of wine] at all when one recites it alone. This custom is also correct according to the path of Kaballah.)6 ‫ ְוָצ ִרי ְלֲחֵזר ַאֲחָריוב ְכֶּדֶר ֶשְׁמַּחְזּ ִרין ַאַחר ָכּל ִמְצוֹת ֶשֵׁהן‬,‫א ֵישׁ אוְֹמ ִריםא ֶשִׁבּ ְרַכּת ַהָמּזוֹן ְטעוָּנה כּוֹס ֲאִפלּוּ ְבָּיִחיד‬ ‫ ַוֲאִפלּוּ ִאם ָצ ִרי ַלֲﬠֹבר ְזַמן ֲאִכיָלה‬, ‫ ְול ֹא י ֹאַכל ִאם ֵאין לוֹ כּוֹס ְלָבֵר ָﬠָליו וְּמַצֶפּה ֶשׁ ִיְּהֶיה לוֹ ַאַחר ָכּ‬1,‫ג‬.‫חוָֹבה‬ 2,‫ד‬.‫ַאַחת‬

12/14/2020, 12:01 PM

Shulchan Aruch: Chapter 182 - Laws Governing [Beverage in] Cup used ...

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– ‫ה ַמה ֶשֵּׁאין ֵכּן ִבְּשׁ ָשׁה ֶשְׁמַּזְמּ ִנים ַיַחד‬.‫ ִאם ְשַׁנ ִים אוְֹכִלים ַיַחד – ָצ ִרי ָכּל ֶאָחד ִלֹטּל כּוֹס ְלִב ְרַכּת ַהָמּזוֹן‬,‫וְּלִפי ֶזה‬ ‫ו‬.‫ ְכּמוֹ ֶשׁמּוִֹציָאם ִמִבּ ְרַכּת ַהָמּזוֹן‬,‫ַהְמָבֵר ַﬠל ַהכּוֹס מוִֹציָאם ְיֵדי חוָֹבָתם ֵמַהכּוֹס‬ 4‫ ְוֵישׁ אוְֹמ ִריםח ֶשֲׁאִפלּוּ ִבְּשׁ ָשׁה אוֹ ֲﬠָשָׂרה‬3.‫ְוֵישׁ אוְֹמ ִריםז ֶשִׁבּ ְרַכּת ַהָמּזוֹן ֵאיָנהּ ְטעוָּנה כּוֹס ֶאָלּא ְכֶּשְׁמָּב ְרִכין ְבִּזמּוּן‬ ‫ ֲאָבל ֵאין ָצ ִרי ְלֲחֵזר ַאֲחָריו ְכֶּדֶר ֶשְׁמַּחְזּ ִרים ַאַחר‬,‫ ֶאָלּא ְלִמְצָוה ִמן ַהֻמְּבָחרט ִאם ֵישׁ לוֹ‬,‫ֵאיָנהּ ְטעוָּנה כּוֹס ְלחוָֹבה‬ 5.‫ַהִמְּצוֹת ֶשֵׁהן חוָֹבה ) ְוֵכן נוֲֹהִגין ַﬠְכָשׁו( י‬ ‫יא‬.‫ ַוֲאִפלּוּ ֵישׁ לוֹ‬,‫ ֲאָבל ְבָּיִחיד – ֵאין ָצ ִרי כּוֹס ְכָּלל ַאף ְלִמְצָוה ִמן ַהֻמְּבָחר‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבִּזמּוּן‬ ‫ ֶשְׁלָּהאוְֹמ ִרים‬,‫ ְכֵּדי ָלֵצאת ְלִדְבֵרי ַהֹכּל‬,‫ ְלַה ִנּיַח ַהכּוֹס ַﬠל ַהֻשְּׁלָחן ְול ֹא ְלָאְחזוֹ ְבָּידוֹ‬,‫ְוֵישׁ ְמַדְקְדִּקיםיב ְכֶּשְׁמָּב ְרִכים ְבָּיִחיד‬ ‫יג )ֲאָבל ִמ ְנַהג ָהעוָֹלם‬.‫ ַוֲאִחיָזתוֹ ֵאיָנהּ ֶאָלּא ְלִמְצָוה ִמן ַהֻמְּבָחר ְלִדְבֵרי ַהֹכּל‬,‫ְטעוָּנה כּוֹס ֲאִפלּוּ ְבָּיִחיד – ֲהֵרי ַהכּוֹס ְלָפָניו‬ 6:‫יד ְוָנכוֹן ִמ ְנָהג ֶזה ַﬠל ֶדֶּר ַהַקָּבָּלה( טו‬.‫ֶשׁלּ ֹא ְלָבֵר ַﬠל ַהכּוֹס ְכָּלל ְבָּיִחיד‬ 2 The cup over which the Grace after Meals is recited must contain wine and not other beverages,7 even when another beverage served as the primary beverage for one’s meal.8 For the entire concept of a cup of blessing was instituted solely for wine, for it “brings joy to G-d and to men.”9 In places where wine is not commonly available and beer or other beverages are considered “the wine of the region”10 — i.e., the majority of people in that location make [these beverages] the primary beverage for one’s meal [just] as wine7 is made the basis of meals in places where it is commonly found — the Grace after Meals may be recited over [such beverages. This ruling applies] even when wine is available in that town. Whenever grape vines do not grow abundantly within a day’s journey around a town — even if a small amount of vines do grow close to the city and much wine is available in stores — wine is considered as not commonly available [in that city. The rationale:] Since it is expensive, certainly the majority of the populace do not always make it the basis of their meals.11 Nevertheless, the optimum way of performing the mitzvah is to recite Grace over wine. How much more so does this apply if the person possesses wine in his home! For it is not at all an embellishment of the mitzvah to recite Grace over other beverages. The only exception is when he has [only] a small amount of wine that is needed for Kiddush. For the sanctification of [Shabbos or a festival] takes precedence over the recitation of Grace, since all authorities agree that [Kiddush]requires a cup [of wine]. True, one may recite Kiddush over bread. Nevertheless, fundamentally, it was ordained that Kiddush be recited over wine, as stated in sec. 271[:8].12 ‫ ֶשָׁכּל כּוֹס ֶשׁל‬8,‫יז‬,‫ ֲאִפלּוּ ָקַבע ְסעוָּדתוֹ ֲﬠֵליֶהם‬7,‫טז‬,‫ב כּוֹס ִבּ ְרַכּת ַהָמּזוֹן ֵאיָנהּ ֶאָלּא ֶשׁל ַי ִין ְול ֹא ֶשׁל ְשָׁאר ַמְשִׁקין‬ 9,‫יט‬."‫ְבָּרָכה ל ֹא ִתְּקנוּ ֶאָלּא ִמַיּ ִיןיח ֶשׁהוּא "ְמַשֵׂמַּח ֱא ִקים ַוֲאָנִשׁים‬ ‫ ְדַּה ְינוּ ֶשֹׁרב ַא ְנֵשׁי ַהָמּקוֹם ַדּ ְרָכּם ִלְקֹבַּﬠ‬10,‫כ‬,‫ ְוַהֵשָּׁכר אוֹ ְשָׁאר ַמְשִׁקין ֵהם ֲחַמר ְמִדיָנה‬,‫וִּבְמקוֹמוֹת ֶשֵׁאין ַהַיִּין ָמצוּי‬ ‫כג ַאף ַﬠל ִפּי‬,‫ – ְמָב ְרִכים ֲﬠֵליֶהם ִבּ ְרַכּת ַהָמּזוֹן‬5,‫ֲﬠֵליֶהם ְסעוָּדָתםכא ְכּמוֹ ֶשׁקּוְֹבִﬠים ַﬠל ַהַיּ ִין ִבְּמקוֹמוֹת ֶשׁהוּא ָמצוּיכב‬ ‫כו ְוַגם ָמצוּי‬,‫כה ֲאִפלּוּ ָגֵּדל ְמַﬠט ָסמוּ ָלִﬠיר‬,‫כד ְוָכל ֶשֵׁאין ַי ִין ַה ְרֵבּה ָגֵּדל ְכֶּדֶר יוֹם ְסִביבוֹת ָכּל ָהִﬠיר‬.‫ֶשֵׁיּשׁ ַי ִין ָבִּﬠיר‬ ‫כח וְּבַוַדּאי ֵאין ֹרב ַאְנֵשׁי ָהִﬠיר קוְֹבִﬠים ָתִּמיד ְסעוָּדָתם‬,‫כז ֵכּיָון ֶשׁהוּא ְבּ ֹיֶקר‬,‫ַה ְרֵבּה ַי ִין ַבֲּחנוּת – ֵאין ֶזה ִנְקָרא ָמצוּי‬ 11,‫כט‬.‫ָﬠָליו‬ ‫ ֶשֵׁאין ֶזה ִהדּוּר ְכָּלל ְלָבֵר ַﬠל ְשָׁאר‬,‫ל ְוָכל ֶשֵׁכּן ִאם ֵישׁ לוֹ ַי ִין ְבֵּביתוֹ‬.‫ ִמְצָוה ִמן ַהֻמְּבָחר ְלָבֵר ַﬠל ַי ִין‬,‫וִּמָכּל ָמקוֹם‬ ‫לב‬.‫ ִמְפֵּני ֶשׁהוּא ָטעוּן כּוֹס ְלִדְבֵרי ַהֹכּל‬,‫ ֶשִׁקּדּוּשׁ קוֵֹדם ְלִב ְרַכּת ַהָמּזוֹן‬,‫לא ֶאָלּא ִאם ֵכּן ֵישׁ לוֹ ְמַﬠט ְלֹצֶר ִקדּוּשׁ‬,‫ַמְשִׁקים‬ 12,‫ לג‬:‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסיָמן רע"א‬,‫ ִﬠַקּר ַהִקּדּוּשׁ ִנְתַקן ַﬠל ַהַיִּין‬,‫ ִמָכּל ָמקוֹם‬,‫ְוַאף ֶשֶׁאְפָשׁר ְלַקֵדּשׁ ַﬠל ַהַפּת‬ 12/14/2020, 12:01 PM

Shulchan Aruch: Chapter 182 - Laws Governing [Beverage in] Cup used ...

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3 All of the above applies with regard to prestigious beverages, like beer and the like. By contrast, undignified beverages like those called kvas13 or borsht,14 are no more prestigious in these countries than water and Grace should not be recited over them15 even in a place where most of the populace use them as the basis of their meals. Needless to say, [such beverages may not be used] for Kiddush and Havdalah. [The fundamental principle is that] only a beverage that, in a given region, is accorded the same degree of importance universally accorded to wine is considered as “the wine of the region.” [The above applies] even when such a beverage is not the beverage that the majority of the people of the town drink, and is consumed only on certain occasions because of its importance, e.g., mead in these regions. This factor does not cause its status to be reduced so that Grace and Kiddush should not be recited over it. [On the contrary, it is not as widely used] because of its importance, that it is more important than beer. Therefore, it is more fitting to use it for the cup of blessing16 than beer. [Moreover,] it is also more aptly described as “the wine of the region,” because of its greater importance. For indeed, the entire reason why wine is appropriate for the cup of blessing is because of its importance and not because it is the most popular beverage in a given locale where it is abundantly available. For even in a locale where other beverages are more popular, the optimum manner of fulfilling the mitzvah is to use wine, because of its importance. Thus the more important a beverage, the closer is its resemblance to wine. The practice followed by people at large who drink beer during a meal, then sit down after the meal to drink mead, and after that recite Grace over beer because they maintain that it is “the wine of the region,” represents a desecration of the mitzvah. Such a practice is included in the situations described by our Sages with their saying: “Your table should not be full, while the table of your Master is empty.”17 Moreover, since the person cherishes mead more than beer, it deserves precedence with regard to blessings, as stated in sec. 211.18 ‫ אוֹ‬13(‫ ְכּמוֹ ַמה ֶשּׁקּוֹ ִרין ִבְּמִדינוֹת ֵאלּוּ )ְקַווא"ס‬,‫ ֲאָבל ַמְשִׁקים ְגּרוִּﬠים‬,‫ג ְוָכל ֶזה ְבַּמְשִׁקים ֲחשׁוִּבים ְכֵּשָׁכר ְוַכיּוֵֹצא בּוֹ‬ ‫ ֲאִפלּוּ ְבָּמקוֹם ֶשֶׁדֶּר ֹרב‬15‫לה ְוֵאין ְמָב ְרִכים ֲﬠֵליֶהם ִבּ ְרַכּת ַהָמּזוֹן‬,‫ – ֵאין ָלֶהם ֲחִשׁיבוּתלד יוֵֹתר ִמַמּ ִים‬14(‫)ָבּא ְרְשׁ"ט‬ ‫לז ְלִפי ֶשֵׁאינוֹ ִנְקָרא ֲחַמר ְמִדיָנה ֶאָלּא ַמה ֶשֵּׁיּשׁ‬,‫לו ְוֵאין ָצ ִרי לוַֹמר ִקדּוּשׁ ְוַהְבָדָּלה‬,‫ַא ְנֵשׁי ָהִﬠיר ִלְקֹבַּﬠ ְסעוָּדה ֲﬠֵליֶהם‬ ‫לוֹ ֲחִשׁיבוּת ְבּאוָֹתהּ ְמִדיָנה ְכֵּﬠין ֲחִשׁיבוּת ַי ִין ְבָּכל ַהְמִּדינוֹת‬. ‫ ְכּמוֹ )ֶמע"ד(לט ִבְּמִדינוֹת ֵאלּוּ‬,‫ ֶאָלּא שׁוִֹתין אוֹתוֹ ִלְפָרִקים ִבְּלַבדלח ִמְפֵּני ֲחִשׁיבוּתוֹ‬,‫ַוֲאִפלּוּ ֵאינוֹ ְשִׁתַיּת ֹרב ַא ְנֵשׁי ָהִﬠיר‬ ‫ ְוָלֵכן ָראוּי יוֵֹתר‬,‫ ֶשׁהוּא ָחשׁוּב יוֵֹתר ִמן ַהֵשָּׁכר‬,‫ ֵכּיָון ֶשֶׁזּהוּ ִמְפֵּני ֲחִשׁיבוּתוֹ‬,‫– ל ֹא ִנְגָרע ִמְפֵּני ֶזה ְלָבֵר וְּלַקֵדּשׁ ָﬠָליו‬ ‫ ֶשֲׁהֵרי ָכּל ַמֲﬠַלת ַהַיִּין ְלכוֹס ֶשׁל‬,‫ ֵכּיָון ֶשָׁחשׁוּב יוֵֹתר‬,‫מ ְוַגם הוּא ֲחַמר ְמִדיָנהמא יוֵֹתר ִמֶמּנּוּ‬,‫ְלכוֹס ֶשׁל ְבָּרָכה ִמן ַהֵשָּׁכר‬ ‫ ֶשֲׁהֵרי ַאף ִבְּמקוֹמוֹת‬,‫ ְול ֹא ִמְפֵּני ֶשׁהוּא ֹרב ַהְשִּׁתָיּה ִבְּמקוֹמוֹת ֶשׁהוּא ָמצוּי ָלֹרב‬,‫ ֵאינוֹ ֶאָלּא ִמְפֵּני ֲחִשׁיבוּתוֹ‬16‫ְבָּרָכה‬ ‫ ִאם ֵכּן ָכּל ַמְשֶׁקה ֶשָׁחשׁוּב‬,‫ ַאף ַﬠל ִפּי ֵכן ִמְצָוה ִמן ַהֻמְּבָחר ְבַּי ִיןמב ִמְפֵּני ֲחִשׁיבוּתוֹ‬,‫ֶשְׁשָּׁאר ַמְשִׁקים ֵהם ֹרב ַהְשִּׁתָיּה‬ ‫מג‬.‫יוֵֹתר הוּא ָקרוֹב ְלַי ִין יוֵֹתר‬ ‫וַּמה ֶשָּׁנֲּהגוּ ֶהָהמוֹן ְכֶּשׁשּׁוִֹתין ֵשָׁכר ַבְּסּעוָּדה ְוַאַחר ַהְסּעוָּדה קוְֹבִﬠים ַﬠְצָמם ִלְשׁתּוֹת ֵמי ְדַּבשׁ וְּמָב ְרִכין ִבּ ְרַכּת ַהָמּזוֹן ַﬠל‬ ‫ מד "ֶשׁלּ ֹא ְיֵהא ֻשְׁלָחְנ ָמֵלא ְוֻשְׁלַחן‬:‫ ְוהוּא ִבְּכַלל ַמה ֶשָּׁאְמרוּ‬,‫ַהֵשָּׁכר ְבָּאְמָרם ֶשׁהוּא ֲחַמר ְמ ִדיָנה – הוּא ִבּזּוּי ִמְצָוה‬  :‫מה ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן רי"א‬,‫ ֵכּיָון ֶשֵׁמּי ְדַּבשׁ ָחִביב ָﬠָליו ֵמַהֵשָּׁכר – הוּא ֻמְקָדּם ִלְבָרָכה‬,‫ ְועוֹד‬17."‫ַרְבּ ֵריָקם‬ 18,‫מו‬ 4 The [wine in the] cup of blessing should not be impaired,19 i.e., if someone else drank from it, he impaired it. Even if he did not bring his mouth to the cup, but instead, poured [the wine from] it into his mouth, it is still considered as impaired. If, however, he poured [some wine] from it into his hand or into a cup and drank [from his hand or the other cup], that does not alter its status.

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[The above applies] provided he poured only a small amount so that [the cup] could still be described as full, or afterwards, he poured [its contents] into a smaller cup which was thus full, or cast something into the larger cup to raise [the level of] the wine so that the cup would be full. For the cup need not be entirely full with wine; it is sufficient that it contains a reviis,20 as long as it does not [appear to be] lacking. Even if one drank from a small earthenware pitcher or jug, he caused all the wine it contained to be considered as impaired.21 However, if he drank from a large wooden barrel, one need not be particular about this. There are, however, some authorities who are stringent. As an initial preference, weight should be given to their words and one should not letpeople drink even from the spigot of a large barrel. ‫ ֶאָלּא ָשַׁפ‬,‫ ַוֲאִפלּוּ ל ֹא ִהְק ִריב ֵאָליו ֶאת ִפּיו‬19.‫מז ֶשִׁאם ָשָׁתה ִמֶמּנּוּ – ְפָּגמוֹ‬,‫ד כּוֹס ֶשׁל ְבָּרָכה ָצ ִרי ֶשׁלּ ֹא ְיֵהא ָפּגוּם‬ ‫מח ֲאָבל ִאם ָשַׁפ ִמֶמּנּוּ ְלתוֹ ָידוֹמט אוֹ ְלתוֹ ְכִּלינ ְוָשָׁתה – ֵאין ְבָּכ ְכּלוּם‬.‫ְלתוֹ ִפּיו‬. ‫נב‬,‫נא אוֹ ֶשַׁאַחר ָכּ ְשָׁפכוֹ ְלתוֹ כּוֹס ָקָטן ִמֶמּנּוּ ְוהוּא ָמֵלא‬,‫ ְבִּﬠ ְנַין ֶשֲׁﬠַד ִין ֵשׁם ָמֵלא ָﬠָליו‬,‫ְוהוּא ֶשׁלּ ֹא ָשַׁפ ֶאָלּא ְמַﬠט‬ ‫ ִכּי ַדּי‬,‫ ֶשֵׁאינוֹ ָצ ִרי ִלְהיוֹת ָמֵלא ֻכּלּוֹ ִמַיּ ִין‬,‫אוֹ ֶשׁזּוֵֹרק ְלתוֹכוֹ ֵאיֶזה ָדָּבר ְלַהְגִבּיַהּ ַהַיּ ִין ֶשׁ ְיֵּהא ַהכּוֹס ָמֵלא‬ ‫נד‬.‫ ַרק ֶשׁלּ ֹא ִיְהֶיה ָחֵסר‬20,‫נג‬,‫ִבּ ְרִביִﬠית‬ ‫ ֲאָבל ִאם ָשָׁתה ֵמָחִבית ֶשׁל ֵﬠץ‬21,‫נה‬.‫ַוֲאִפלּוּ ָשָׁתה ֵמַהַכּד אוֹ ֵמָחִבית ֶשׁל ֶחֶרס ֶשִׁהיא ְקַטָנּה – ִנְפַגּם ָכּל ַהַיּ ִין ֶשָׁבֶּהם‬ ‫נח ֶשׁלּ ֹא ְלַה ִנּיַח ִלְשׁתּוֹת ֲאִפלּוּ ִמִפּי‬,‫נז ְוֵישׁ ָלחוּשׁ ְלִדְבֵריֶהם ְלַכְתִּחָלּה‬.‫נו ְוֵישׁ ַמְחִמי ִרין‬.‫ֶשִׁהיא ְגּדוָֹלה – ֵאין ְלַהְקִפּיד‬ ‫ נט‬:‫ַבּ ְרָזא ֵמָחִבית ְגּדוָֹלה‬ 5 A cup that is impaired may be rectified by adding a small amount of wine to it,22 for its fundamental flaw is that one drank from it. By adding [wine] to it, it is rectified, like the altar which, if it became impaired, could be rectified by filling [the nick where it became impaired]. Similarly, if one returns wine from an impaired cup, [i.e., a cup from which a person drank] to the bottle, it becomes insignificant (batel) because of the majority [of unimpaired wine in the bottle] and it is fit [for future use]. Nevertheless, one should not do so. For this reason, it is customary to add some wine [to the cup] from the bottle. This rectifies [the wine]. Afterwards, it is poured back into the bottle. It can then be poured [at a later time] from the bottle for the purpose of a blessing, as stated in sec. 183.23 ‫ וְּכֶשׁחוֵֹזר וּמוִֹסיף‬,‫ ֶשִׁﬠַקּר ַהִפּגוּם ִמשּׁוּם ֶשָׁשָּׁתה ִמֶמּנּוּ‬22,‫ס‬,‫ה כּוֹס ָפּגוּם ְיכוִֹלים ְלַתְקּנוֹ ַﬠל ְיֵדי ֶשׁיּוִֹסיפוּ ָﬠָליו ְמַﬠט ַי ִין‬ – ‫סב ְוֵכן ִאם ֶהֱחִזיר ַי ִין ֶשְׁבּכוֹס ָפּגוּם ַלַקּ ְנַקן‬.‫ ְכּמוֹ ְפּ ִגיַמת ַהִמְּזֵבַּחסא ֶשִׁמַּתֵּקּן ִאם חוֵֹזר ְוסוְֹתמוֹ‬, ‫ָﬠָליו – ִמַתֵּקּן ְבָּכ‬ ‫ ְוַאַחר‬,‫ ְוָלֵכן נוֲֹה ִגים ְלהוִֹסיף ָﬠָליו ְמַﬠט ֵמַהַקּ ְנַקן וָּבֶזה ִמַתֵּקּן‬,‫ ֵאין ַלֲﬠשׂוֹת ֵכּן‬,‫סג וִּמָכּל ָמקוֹם‬.‫ִנְתַבֵּטּל ְבּתוֹכוֹ ְבֹּרב ְוָכֵשׁר‬ 23,‫ סה‬:‫סד ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן קפ"ג‬,‫ ְוחוְֹז ִרים וּמוִֹציִאים אוֹתוֹ ֵמַהַקּ ְנַקן ְלֵשׁם ְבָּרָכה‬,‫ָכּ שׁוְֹפִכים אוֹתוֹ ְלתוֹ ַהַקּ ְנַקן‬ 6 Even adding a small amount of water rectifies [the beverage in the cup of blessing], whether it contains wine or other beverages that are “the wine of the region,” if it cannot be corrected by [adding] a beverage of the same kind. [This ruling applies,] provided the beverages do not become spoiled because of the [added] water to the extent that they are no longer fit to drink. [The rule for wine is more lenient:] Even if one has more wine, he can rectify the cup by adding water, as long as it does not spoil it, for it is common practice to blend wine with water.24 If the water was impaired, it is unacceptable even to mix it with wine that is unimpaired. For water does not become insignificant (batel) because of the majority [when mixed with] wine, for the presence of the water can be detected in

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the wine. For wine mixed with water does not have the same flavor as unmixed wine. In a pressing situation when one has neither wine nor water [that is unimpaired], in regions where there are no other beverages that are “the wine of the region,” or when one lacks those beverages [as well], it is preferable for a person to recite [Grace] over an impaired cup of wine rather than to recite Grace without a cup [of wine] at all. ‫ ִאם ִאי ֶאְפָשׁר ְלַתְקָּנם‬,‫סו ֵבּין ַי ִין ֵבּין ְשָׁאר ַמְשִׁקים ֶשֵׁהם ֲחַמר ְמִדיָנה‬,‫ו ֲאִפלּוּ ַﬠל ְיֵדי ְמַﬠט ַמ ִים ֶשׁיּוִֹסיפוּ ָﬠָליו – ִמַתֵּקּן‬ ‫ ֲאִפלּוּ ֵישׁ לוֹ עוֹד ַי ִין – ָיכוֹל‬,‫סח ְוכוֹס ַי ִין‬.‫ ֶשֵׁאיָנם ִמְתַקְלְקִלים ֵמֲחַמת ַהַמּ ִים ַﬠד ֶשֵׁאיָנם ְראוּ ִים ִלְשִׁתָיּה‬,‫סז ְוהוּא‬.‫ְבִּמיָנם‬ ‫ע‬.‫ ֶשֲׁהֵרי ְרִגיִלים ְלָמְזגוֹ ְבַּמ ִים‬, ‫ְלַתְקּנוֹ ַﬠל ְיֵדי ַמ ִיםסט ָכּל ֶשֵׁאינוֹ ְמַקְלְקלוֹ ְבָּכ‬ ‫עב הוִֹאיל‬,‫עא ֶשֵׁאין ַהַמּ ִים ִמְתַבְּטִּלים ַבַּיּ ִין ְבֹּרב‬,‫ְוִאם ַהַמּ ִים ֵהם ְפּגוִּמים – ְפּסוִּלים ֲאִפלּוּ ִלְמ ֹזג ָבֶּהם ַי ִין ֶשֵׁאינוֹ ָפּגוּם‬ ‫עג‬.‫ ֶשַׁיּ ִין ָמזוּג ֵאינוֹ ָשֶׁוה ְבַּטֲﬠמוֹ ְלֶשֵׁאינוֹ ָמזוּג‬,‫ְוַטַﬠם ַהַמּ ִים ִנ ְרָגּשׁ ַבַּיּ ִין‬ ‫עד ִבְּמקוֹמוֹת ֶשְׁשָּׁאר‬,‫ ֶשֵׁאין לוֹ ל ֹא ַי ִין ְול ֹא ַמ ִים – מוָּטב ְלָבֵר ַﬠל כּוֹס ָפּגוּם ִמְלָּבֵר ְבּל ֹא כּוֹס ְכָּלל‬,‫וִּבְשַׁﬠת ַהְדָּחק‬ ‫ עה‬:‫ אוֹ ֶשֵׁאין לוֹ‬,‫ַמְשִׁקים ֵאיָנם ֲחַמר ְמִדיָנה‬

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Shulchan Aruch: Chapter 183 - How Leader of Grace Should Conduct Himself with Cup of Blessing Over Which Grace Is Recited By Rabbi Schneur Zalman of Liadi

SECTION 183 How the Leader of Grace Should Conduct Himself with the Cup of Blessing Over Which Grace Is Recited. (1–15) ‫ וּבוֹ ט"ו ְסִﬠיִפים‬,‫קפג ַהְמָבֵר ַהֵאי ִיְתַנֵהג ְבּכוֹס ֶשׁל ִבּ ְרַכּת ַהָמּזוֹן‬: 1 Ten factors were recommended with regard to the cup of blessing. It should be: a) washed out; b) rinsed; c) “alive;” d) full; e) and adorned; [one should]: f) robe oneself when reciting the blessing; g) receive it with both hands; h) then place it in his right hand; i) raise it a handbreadth [above the table)]; and j) look at it.1 Other authorities say that one should also send [the cup] as a complimentary gift, conveying it as a dignified gift to his household, i.e., his wife,2 even if she did not eat together with them, [doing so, in order] to bring blessing to his household.3 ‫ ְונוְֹתנוֹ‬,‫ ְמַקְבּלוֹ ִבְּשֵׁתּי ָיָדיו‬,‫ ְוִﬠטּוּף‬,‫ ִﬠטּוּר‬,‫ וָּמֵלא‬,‫ ַחי‬,‫ וְּשִׁטיָפה‬,‫ ָטעוּן ֲהָדָחה‬:‫א ֲﬠָשָׂרה ְדָּב ִרים ֶנֶאְמרוּ ְבּכוֹס ֶשׁל ְבָּרָכה‬ 1,‫א‬.‫ ְונוֵֹתן ֵﬠיָניו בּוֹ‬,‫ וַּמְגִבּיהוֹ ֶטַפח‬,‫ִליִמינוֹ‬ ‫ג ְכֵּדי‬,‫ ַוֲאִפלּוּ ל ֹא ָאְכָלה ִﬠָמֶּהם‬2,‫ב‬,‫ זוֹ ִאְשׁתּוֹ‬1,‫ְוֵישׁ אוְֹמ ִרים ַאף ְמַשׁ ְגּרוֹ ְבַּמָתָּנה ֶדֶּר דּוֹרוֹן ַוֲחִשׁיבוּת ְלַאְנֵשׁי ֵבּיתוֹ‬ 3,‫ ד‬:‫ְלָה ִניַח ְבָּרָכה ְלֵביתוֹ‬ 2 Washing out and rinsing: Washing out refers to washing out the inside of the cup, while rinsing refers to rinsing its outer surface. In this way, the cup of blessing will be appealing internally and externally. If it is clean inside and out and does not contain remnants, i.e., the remnants of wine in which one steeped bread, or if one wiped it well with a cloth, that is sufficient, since it is appealing internally and externally. ‫ ְוִאם הוּא‬.‫ ְכֵּדי ֶשׁ ְיֵּהא כּוֹס ֶשׁל ְבָּרָכה ָיֶפה ִמַבּ ִית וִּמחוּץ‬1,‫ה‬,‫ וְּשִׁטיָפה ִמַבּחוּץ‬,‫ב "ֲהָדָחה וְּשִׁטיָפה" – ֲהָדָחה ִמִבְּפ ִנים‬ ‫ ֵכּיָון ֶשׁהוּא‬,‫ז אוֹ ֶשִׁקְּנּחוֹ ָיֶפה ְבַּמָפּה – ַדּיּוֹ‬,‫ו ְדַּה ְינוּ ִשׁיּוֵּרי ַי ִין ֶשָׁשָּׁרה בּוֹ ַפּת‬,‫ ְוֵאין בּוֹ ִשׁיּוֵּרי כּוֹסוֹת‬,‫ָנִקי ִמַבּ ִית וִּמַבּחוּץ‬ ‫ ח‬:‫ָיֶפה ִמַבּ ִית וִּמַבּחוּץ‬ 3 “Alive”: There are some who interpret this to mean that one should pour the wine into the cup undiluted. When he reaches the blessing over the land [of Eretz Yisrael],4 he should mix water into it, for the optimum manner of fulfilling the mitzvah for every cup of blessing is to have [water] mixed [into the wine],5 so that it is pleasant tasting. Why is this mixing performed at the blessing for Eretz (Yisrael)?In order to make known the praise of Eretz (Yisrael), that its wines are strong and must be diluted. Although the one reciting this blessing [may be reciting it] in the Diaspora, since he does not mix [water into the wine] until the blessing recited over Eretz (Yisrael), it is evident that this is an expression of praise for Eretz Yisrael. Nevertheless, if the 12/14/2020, 12:02 PM

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wine is not strong and is pleasant-tasting even when it is undiluted, it need not be diluted at all. In some places, it is customary to dilute all wine for esoteric reasons. ‫ ֶשָׁכּל כּוֹס ֶשׁל‬,‫ – ִיֵתּן ְלתוֹכוֹ ַמ ִים‬4‫ וְּכֶשַׁמִּגּיַﬠ ְלִב ְרַכּת ָהָאֶרץ‬,‫ג "ַחי" – ֵישׁ אוְֹמ ִריםט ֶשׁ ִיֵּתּן ֵמַהַיּ ִין ַחי ְלתוֹ ַהכּוֹס‬ ‫ ֶשֵׁיּינוֶֹתיָה ֲחָזִקים‬,‫ ְוָלָמּה ְבִּב ְרַכּת ָהָאֶרץ? ְלהוִֹדיַﬠ ֶשַׁבח ָהָאֶרץ‬.‫ ְכֵּדי ֶשׁ ְיֵּהא ָﬠֵרב‬5,‫י‬,‫ְבָּרָכה ִמְצָוה ִמן ַהֻמְּבָחר ֶשְׁיֵּהא ָמזוּג‬ ‫ ֵמַאַחר ֶשֵׁאינוֹ מוֵֹזג ַﬠד ִבּ ְרַכּת ָהָאֶרץ – מוָּכח ַהָדָּבר ֶשֶׁשַּׁבח‬,‫יא ְוַאף ַﬠל ִפּי ֶשַׁהְמָבֵר ְבּחוּץ ָלָאֶרץ‬.‫וְּצ ִריִכים ְמִזיָגה‬ ‫יג‬.‫ ֶשׁהוּא ָﬠֵרב ְבּל ֹא ְמִזיָגה – ֵאין ָצ ִרי ְלָמְזגוֹ ְכָּלל‬,‫ ִאם ֵאין ַהַיִּין ָחָזק‬,‫יב ִמָכּל ָמקוֹם‬.‫ֶאֶרץ ִיְשָׂרֵאל הוּא ָבּא ְלַה ְראוֹת‬ ‫ יד‬:‫וִּבְקָצת ְמקוֹמוֹת נוֲֹהִגין ִלְמ ֹזג ָכּל ַי ִין ַﬠל ִפּי ַהַקָּבָּלה‬ 4 Others interpret “alive” as meaning fresh, i.e., that it should be drawn from the barrel directly before the recitation of Grace. In these countries where we do not have wine in abundance [and most households do not keep wine in barrels], there is no need to do more than pour it [directly] from the bottle in which the wine is kept just before [reciting] the blessing. There is no need to draw it from the barrel at this time, unless one is sending [a messenger] to a storekeeper to purchase wine. In such a case, he should send him close to the recitation of Grace, so that the wine will be fresh from the [storekeeper’s] barrel. Still others interpret “alive” as referring to the cup [into which the wine is poured, i.e., that the cup] should be whole, for the breaking of a container is its death.6 Even if the base of the cup is broken, it is invalid, except in a pressing situation. When possible, it is preferable to give weight to all the interpretations. “Full” is interpreted simply, that it be filled to capacity.7 Nevertheless, if one is concerned that if [the cup] will be overly full and the wine will spill over,8 which will be deprecating [to the wine],7 and, [he therefore,] leaves the top of the cup slightly empty, there is no need for concern, for it is still considered as full. ‫ וִּבְמִדינוֹת ֵאלּוּ ֶשֵׁאין ָלנוּ ַי ִין‬.‫ ֶשׁיּוִֹציֶאנּוּ ֵמֶהָחִבית ִמָיּד ָסמוּ ַלְבָּרָכה‬,‫ד ְוֵישׁ ְמָפ ְרִשׁיםטו "ַחי" ִבְּלשׁוֹן ַאְשְׁכַּנז ְפ ִרי"שׁ‬ ‫טז ֶאָלּא ִאם ֵכּן שׁוֵֹלַח ַלֶח ְנָוִני‬,‫ ְול ֹא ֵמֶהָחִבית‬,‫ַה ְרֵבּה – ֵאין ָצ ִרי ֶאָלּא ְלָשְׁפכוֹ ֵמַהַקּ ְנַקן ֶשַׁמֲּחִזיִקין בּוֹ ַי ִין ָסמוּ ַלְבָּרָכה‬ ‫יז‬.‫ ֶשׁ ִיְּהֶיה ַחי ֵמֶהָחִבית‬,‫ ֲאַזי ִיְשַׁלח ָסמוּ ַלְבָּרָכה‬,‫ִלְקנוֹת‬ ,‫ ַוֲאִפלּוּ ִנְשַׁבּר ָבִּסיס ֶשׁל ַמָטּה – ָפּסוּל‬6,‫יט‬.‫ ֶשְׁשִּׁביַרת ַהֵכִּלים זוֹ ִהיא ִמיָתָתן‬,‫ ֶשׁ ְיֵּהא ַהכּוֹס ָשֵׁלם‬,"‫ְוֵישׁ ְמָפ ְרִשׁיםיח "ַחי‬ ‫כב‬.‫כ ְוטוֹב ָלחוּשׁ ְלָכל ַהֵפּרוִּשׁיםכא ְכֶּשֶׁאְפָשׁר‬.‫ֶאָלּא ִאם ֵכּן ִבְּשַׁﬠת ַהְדָּחק‬ "8 ‫ ִאם חוֵֹשׁשׁ ֶשִׁאם ְיֵהא ָמֵלא ַה ְרֵבּה ִיְשֹׁפּ‬,‫ וִּמָכּל ָמקוֹם‬7,‫כג‬.‫ ֶשׁ ְיֵּהא ָמֵלא ַﬠל ָכּל ְגּדוָֹתיו‬,‫ָמֵלא" – ְכַּמְשָׁמעוֹ‬ ‫ כה‬:‫ ֶשֲׁﬠַד ִין ֵשׁם ָמֵלא ָﬠָליו‬,‫ וַּמ ִנּיַח ְקָצת ֵריָקן ְלַמְﬠָלה – ֵאין ָלחוּשׁ‬7,‫ְו ִיְתַבֶּזּהכד‬ 5 “Adorned” [is interpreted in two ways]:9 One Sage interprets it as “adorned with students,” that one should seat his students around him while he is reciting the blessing. Another Sage interprets it as “adorned with [other] cups,” that one should place attractive cups around it, to glorify it. At present, the custom of adornment is not practiced. ‫כו ְוֵישׁ ִמי ֶשָׁהָיה‬.‫ ֶשָׁהָיה מוִֹשׁיב ַתְּלִמיָדיו ְסִביבוָֹתיו ִבְּשַׁﬠת ַהְבָּרָכה‬,‫ – ֵישׁ ִמי ֶשָׁהָיה ְמַﬠְטֵּרהוּ ְבַּתְלִמיִדים‬9"‫ה "ִﬠטּוּר‬ ‫ כט‬:"‫כח ְוָאנוּ ֵאין ָלנוּ "ִﬠטּוּר‬.‫כז ֶשָׁהָיה ַמ ִנּיַח כּוֹסוֹת ָיִפים ְסִביָביו ְלַהְדּרוֹ ָבֶּהם‬,‫ְמַﬠְטֵּרהוּ ְבּכוֹסוֹת‬ 6 “Enrobing oneself” [is also interpreted in two ways]:9 One Sage would enrobe himself in his tallis [while leading Grace]. Another would wrap his turban on his head. At present, the custom of enrobing oneself is not practiced. Nevertheless, every G-d-fearing individual should not recite Grace while wearing only a cap. Instead, he should wear a proper hat.10 There are those who are meticulous to enrobe themselves with an upper garment [when reciting Grace]. There are

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authorities who state that, according to Kabbalah, the concept of enrobing oneself applies only in Eretz Yisrael, as an expression of honor for the Divine presence [that is manifest there]. ‫לב‬."‫לא ְוָאנוּ ֵאין ָלנוּ "ִﬠטּוּף‬.‫ל ְוֵישׁ ִמי ֶשָׁהָיה פּוֵֹרס סוָּדרוֹ ַﬠל ר ֹאשׁוֹ‬.‫ – ֵישׁ ִמי ֶשָׁהָיה ִמְתַﬠֵטּף ְבַּטִלּיתוֹ‬9"‫ו "ִﬠטּוּף‬ ‫ ְוֵישׁ ְמַדְקְדִּקין נוֲֹה ִגין ַגּם ֵכּן‬10,‫לג‬.‫ ַרק ָיִשׂים ַהכּוַֹבע ַﬠל ר ֹאשׁוֹ‬,‫ ָכּל ְיֵרא ָשַׁמ ִים ל ֹא ְיָבֵר ְבִּמְצֶנֶפת‬,‫וִּמָכּל ָמקוֹם‬ ‫ לה‬:‫ ִמְפֵּני ְכּבוֹד ַהְשִּׁכיָנה‬,‫לד ְוֵישׁ אוְֹמ ִרים ַﬠל ִפּי ַהַקָּבָּלה ֶשֵׁאין "ִﬠטּוּף" ֶאָלּא ְבֶּאֶרץ ִיְשָׂרֵאל‬.‫ְלִהְתַﬠֵטּף ַבֶּבֶּגד ָהֶﬠְליוֹן‬ 7 One should receive the cup with both his hands11 to demonstrate how he cherishes the cup and desires to receive it with all his power. When he begins reciting Grace, he should hold it in his right hand alone and not with both hands, so that it will not appear as a burden for him. The right hand is more important12 [than the left, and thus holding it in that hand] honors the cup. One should not assist [the right hand with] the left hand at all, not even to support the right, even when the left hand is not touching the cup at all.13 There are authorities who permit using the left hand to support the right. One should be stringent unless there is a necessity, e.g., the cup is large [and unwieldy]. If the person reciting Grace is left-handed, he should hold the cup in the hand that is his “right,” i.e., that which is the left hand of all other individuals, for it is more important to him.14 One should not hold the cup while wearing gloves. Instead, he should remove them beforehand. There is an authority who maintains that, according to Kabbalah, the cup should be placed on one’s palm and his fingers should be raised upward around the cup; one should not hold the cup with his fingers.15 Other authorities, [however,] maintain that the cup should be placed upon the fingers. ‫לז וְּכֶשַׁיְּתִחיל ְלָבֵר – נוְֹטלוֹ‬.‫ ֶשׁהוּא חוֵֹשׁק ְלַקְבּלוֹ ְבָּכל ֹכּחוֹ‬,‫ – ְלַה ְראוֹת ֲחִביבוּת ַהכּוֹס‬11,‫ז "ְמַקְבּלוֹ ִבְּשֵׁתּי ָיָדיו"לו‬ 12,‫לט‬,‫ ְוַהָיִּמין ִהיא ֲחשׁוָּבה יוֵֹתר ִלְכבוֹד ַהכּוֹס‬,‫לח ְכֵּדי ֶשׁלּ ֹא ְיֵהא ִנ ְרֶאה ְכַּמשּׂאוֹי ָﬠָליו‬,‫ִבּיִמינוֹ ְלַבדּוֹ ְול ֹא ִבְּשֵׁתּי ָיָדיו‬ ‫ ְוֵישׁ ַמִתּי ִריםמב ִלְתֹמ ַהָיִּמין‬13,‫מא‬.‫ ֶשֵׁאין ַהְשּׂמ ֹאל נוַֹגַﬠת ַבּכּוֹס ְכָּלל‬,‫ְול ֹא ְיַסֵיַּﬠ ְכָּלל ִבְּשׂמ ֹאלמ ֲאִפלּוּ ִלְסֹמ ָבּהּ ְיִמינוֹ‬ ‫מג‬.‫ ְכּגוֹן ֶשַׁהכּוֹס ָגּדוֹל‬, ‫ ִאם ל ֹא ְלֹצֶר‬,‫ ְוֵישׁ ְלַהְחִמיר‬.‫ִבְּשׂמ ֹאל‬ 14,‫מד‬.‫ ֶשִׁהיא ֲחשׁוָּבה ֶאְצלוֹ‬,‫ ֶשׁהוּא ְשׂמ ֹאל ָכּל ָאָדם‬,‫ְוִאם ַהְמָבֵר ִאֵטּר – אוֵֹחז ַהכּוֹס ְבָּיִמין ֶשׁלּוֹ‬ ‫מה‬.‫ ַרק ְיִסיֵרם ֹקֶדם‬,‫ְוֵאין ִלֹטּל ַהכּוֹס ְבָּבֵתּי ָיַדִים‬ ‫ ְול ֹא ֶלֱאֹחז‬,‫ ְוָהֶאְצָבּעוֹת ִתְּהֶייָנה ְזקוּפוֹת ְסִביב ַהכּוֹס‬,‫ְוֵישׁ ִמי ֶשׁאוֵֹמרמו ֶשַׁﬠל ִפּי ַהַקָּבָּלה ֵישׁ ְלַהֲﬠִמיד ַהכּוֹס ַﬠל ַהַכּף‬ ‫ ְוֵישׁ אוְֹמ ִריםמז ְלַהֲﬠִמיד ַﬠל ָהֶאְצָבּעוֹת ַמָמּשׁ‬15.‫ְבֶּאְצְבּעוָֹתיו‬: 8 If [the person reciting Grace] is sitting on the ground, he should lift the cup16 a handbreadth above the ground. If he is sitting at a table, he should lift it a handbreadth above the table17 so that it will be visible to all those dining, so that they will gaze at it. ‫ – ַמְגִבּיהוֹ ֵמַﬠל ַהֻשְּׁלָחן‬17‫ ְוִאם הוּא ֵמיֵסב ַבֻּשְּׁלָחן‬.‫ ִמן ַהַקּ ְרַקע ֶטַפחמח – ִאם הוּא יוֵֹשׁב ַﬠל ַגֵּבּי ַק ְרַקע‬16‫ח ַמ ְגִבּיהוֹ‬ ‫ נ‬:‫מט ְכֵּדי ֶשְׁיֵּהא ִנ ְרֶאה ְלָכל ַהְמֻסִבּין ְו ִיְסַתְּכּלוּ בּוֹ‬,‫ֶטַפח‬ 9 He “should look at it,” so as not to divert his attention from it.11 For this reason, there is an authority who disqualifies a narrow-mouthed cup (called a clug glass) from being used for Grace, because one cannot see the wine inside it. This is

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incorrect, for one is not required to look at the wine, but rather at the cup, so that he will not divert his attention from it. Nevertheless, as an initial preference, one should recite Grace over another [type of] cup (so that he will be able to drink a reviis at one time, as required by sec. 190[:6];18 this is impossible to do easily when using a cup with a narrow opening). If, however, another cup is not easily accessible, one may recite Grace over such a cup. There is no concern whatsoever that it is unacceptable. (‫ ְוַﬠל ֵכּן ֵישׁ ִמי ֶשׁפּוֵֹסל כּוֹס ֶשִׁפּיו ַצר )ֶשׁקּוֹ ִרין ְקלוּ"ג ְגָּלא"ז‬11,‫נא‬.‫ט ְונוֵֹתן ֵﬠיָניו בּוֹ – ְכֵּדי ֶשׁלּ ֹא ַיִסּיַח ַדְּﬠתּוֹ ִמֶמּנּוּ‬ ‫נג‬,‫ ֶשׁלּ ֹא ִהְצ ִריכוּ ִלֵתּן ֵﬠיָניו ַבַּיּ ִין ֶאָלּא ַבּכּוֹס‬,‫נב ְוֵאין ֶזה ָנכוֹן‬.‫ ִמְפֵּני ֶשֵׁאינוֹ ָיכוֹל ִלֵתּן ֵﬠיָניו ַבַּיּ ִין ֶשְׁבּתוֹכוֹ‬,‫ְלָבֵר ָﬠָליו‬ ‫ ְכּמוֹ‬,‫ ְלַכְתִּחָלּה ֵישׁ ְלָבֵר ַﬠל כּוֹס ַאֵחר )ְכֵּדי ֶשׁיּוַּכל ִלְשׁתּוֹת ְרִביִﬠית ְכַּאַחת‬,‫נד וִּמָכּל ָמקוֹם‬.‫ֶשׁלּ ֹא ַיִסּיַח ַדְּﬠתּוֹ ִמֶמּנּוּ‬ – ‫ ֲאָבל ִאם ֵאין ָשׁם כּוֹס ַאֵחר ְבַּקלּוּת‬.(‫ ַמה ֶשִּׁאי ֶאְפָשׁר ַלֲﬠשׂוֹת ֵכּן ְבַּקל ְבּכוֹס ֶשִׁפּיו ַצר‬18,‫נה‬,‫ֶשִׁיְּתָבֵּאר ְבִּסיָמן ק"צ‬ ‫ נו‬:‫ ְוֵאין בּוֹ ֲחַשׁשׁ ְפּסוּל ְכָּלל‬,‫ְיָבֵר ַﬠל ֶזה‬ 10 From the time the person reciting Grace takes hold of the cup to recite the blessings, he should not speak, not even a brief statement of but two or three words,19 [lest his] attention be diverted.13 There are authorities who maintain that the others dining should also not speak once the person reciting Grace takes the cup in hand. It is desirable to give weight to their words as an initial preference. According to all authorities, once the person reciting Grace begins reciting the blessings, the others dining should also not speak.20 Needless to say, this applies during the time he recites the blessings, for they must listen to the one reciting the blessings and understand what he says. Moreover, even between one blessing and the other, they may not speak, just as the one reciting the blessing is not permitted to speak, for one who listens to a blessing [with the intent of fulfilling his obligation] is equivalent to one who recites it.21 If they transgress and speak between one blessing and the other while the one reciting the blessing [pauses] in silence for a while, they fulfill their obligation. Indeed, even if the one reciting the blessing speaks, he fulfills his obligation.22 If, however, [the listeners] speak while the blessings are being recited, they do not fulfill their obligation.23 Such outrageous conduct is commonly found among the masses. While the one who recites Grace is reciting the blessing, they do not listen to him, but instead, speak of other matters. They callously violate a positive [Scriptural] commandment.24 It would be far more desirable for them not to recite Grace with a zimun, for then each one would recite Grace individually. Instead, by contrast, they make the mistake of thinking that they are fulfilling their obligation with the blessing recited by the leader, when [in fact,] they do not hear what he is saying. Indeed, it is proper for every person to recite every blessing of [Grace] quietly, word by word together with the one reciting Grace, including also the conclusions of the blessings. [The rationale:] Not every person can have the intent of hearing every word recited by the one reciting Grace. If in the midst [of the blessings], his attention will be diverted and he does not hear one of the words that are imperative [for the fulfillment of his obligation],25 he does not fulfill his obligation. At the conclusion of the blessings, he should hurry to conclude before the person leading Grace does, so that he can answer Amen to his [blessings], as stated in sec. 51[:3] and sec. 59[:4].26 True, a zimun may be recited only when all the participants join together to recite

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the Grace after Meals at the same time, i.e., one recites Grace on behalf of all of them and not that every person recites Grace alone. The latter situation is not considered zimun at all, as explained in sec. 193.27 Nevertheless, since all [the participants] recite the entire Grace together word-for-word with the one leading Grace until the conclusion of the blessings, this is considered as a single recitation. [Moreover,] they listen to the conclusion of the blessings from the leader of Grace and recite Amen afterwards, just as they would do when one person recites the blessings for all of them. Although the blessings of zimun must be heard from the leader of Grace, as will be explained there,27 nevertheless, due to a lack of concentration, it is proper to conduct oneself in this manner with regard to Grace. There are authorities who differ with this approach and say that one should not recite a zimun unless one recites a blessing on behalf of everyone and they [do not recite the blessings at all, but merely] listen. At the very least, [the others] must remain silent and listen until the conclusion of the blessing Hazan.28Fundamentally, [this approach should be followed]. After the conclusion of the blessing Hazan, one should follow the first approach because of the pressing issue of a lack of concentration. Until the conclusion of the blessing Hazan, however, it is a prerequisite for the zimun to listen,29 for one does not fulfill the obligation of the zimun at all merely by answering Baruch she’achalnu… (“Blessed be He from Whose bounty we have eaten…”), as stated in sec. 193.30 13,‫נט‬.‫ ִמשּׁוּם ֶהַסּח ַהַדַּﬠת‬19,‫נח‬,‫י ִמֶשּׁיּ ֹאַחז ַהכּוֹס ְבָּידוֹ ְלָבֵר – ל ֹא ָיִשׂיַח ַהְמָבֵר נז ֲאִפלּוּ ִשׂיָחה ַקָלּה ב' ְוג' ֵתּבוֹת‬ ‫ ְוטוֹב ָלחוּשׁ ְלִדְבֵריֶהם‬. ‫ְוֵישׁ אוְֹמ ִריםס ֶשַׁגּם ַהְמֻסִבּין ֵאין ָלֶהם ְלָהִסיַחסא ִמֶשָּׁנַּטל ַהְמָבֵר ַהכּוֹס ְבָּידוֹ ְלָבֵר‬ ‫סב‬.‫ְלַכְתִּחָלּה‬ ‫ ֶשֵׁהם‬, ‫ ֵאין ָצ ִרי לוַֹמר ְבָּשָׁﬠה ֶשׁהוּא ְמָבֵר‬20.‫ ִמֶשִּׁהְתִחיל ַהְמָבֵר ְלָבֵר – ל ֹא ָיִשׂיחוּ ַגּם ַהְמֻסִבּין‬,‫וְּלִדְבֵרי ַהֹכּל‬ ‫ ְכּמוֹ ֶשֵׁאין ַהְמָבֵר‬,‫ ֶאָלּא ֲאִפלּוּ ֵבּין ְבָּרָכה ִלְבָרָכה – ֵאין ָלֶהם ְלָהִשׂיַח‬, ‫ְצ ִריִכים ִלְשֹׁמַﬠ וְּלָהִבין ַמה ֶשּׁאוֵֹמר ַהְמָבֵר‬ – ‫ ְוִאם ָﬠְברוּ ְוָשׂחוּ ֵבּין ְבָּרָכה ִלְבָרָכה ְבָּשָׁﬠה ֶשַׁהְמָבֵר שׁוֵֹתק ְמַﬠט‬21,‫סג‬.‫ ֶשַׁהשּׁוֵֹמַﬠ ִכְּמָבֵר ְבַּﬠְצמוֹ‬,‫ַרַשּׁאי ְלָהִשׂיַח‬ 23,‫סו‬.‫סה ֲאָבל ִאם ָשׂחוּ ְבָּשָׁﬠה ֶשׁהוּא ְמָבֵר – ל ֹא ָיְצאוּ‬.‫ ַוֲאִפלּוּ ִאם ָשׂח ַהְמָבֵר ְבַּﬠְצמוֹ – ָיָצא‬22,‫סד‬.‫ָיְצאוּ‬ ,‫ וְּמַדְבּ ִרים ְדָּב ִרים ֲאֵח ִרים‬,‫ ֶשְׁבָּשָׁﬠה ֶשַׁהְמָבֵר ְבִּזמּוּן ְמָבֵר – ֵאין שׁוְֹמִﬠין לוֹ‬,‫ְוַשֲׁﬠרוּ ִרָיּה זוֹ ְמצוָּיה ֵבּין ֶהָהמוֹן‬ ‫ ֶשָׁאז ָהָיה ָכּל ֶאָחד ְמָבֵר‬,‫ ְוטוֹב ְמֹאד ָהָיה ֶשׁלּ ֹא ְלָבֵר ְכָּלל ְבִּזמּוּן‬24.‫ְועוְֹב ִרים ַﬠל ֲﬠֵשׂה ֶשׁל תּוָֹרה ִבְּשָׁאט ֶנֶפשׁ‬ ‫סז ְוַגם ְלָכל‬.‫ ְוֵהם ֵאיָנם שׁוְֹמִﬠין ַמה הוּא אוֵֹמר‬, ‫ ֶשׁטּוִֹﬠים לוַֹמר ֶשׁיּוְֹצִאים ְבִּב ְרַכּת ַהְמָבֵר‬,‫ ַמה ֶשֵּׁאין ֵכּן ַﬠְכָשׁו‬,‫ְלַﬠְצמוֹ‬ ‫ ְלִפי ֶשֵׁאין ָכּל ָאָדם ָיכוֹל ְלַכֵוּן‬,‫ ַוֲאִפלּוּ ַהֲחִתימוֹת‬,‫ָאָדם ָנכוֹן ֶשׁיּ ֹאַמר ְבַּלַחשׁ ִמָלּה ְבִּמָלּה ִﬠם ַהְמָבֵר ָכּל ְבָּרָכה וְּבָרָכה‬ ‫ – ל ֹא ֵיֵצא ְיֵדי‬25,‫סח ְוִאם ְבֶּאְמַצע ִיְפֶנה ְלָבבוֹ ְול ֹא ִיְשַׁמע ֵאיזוֹ ֵתָּבה ַהְמַﬠֶכֶּבתסט‬, ‫ִלְשֹׁמַﬠ ָכּל ֵתָּבה ְוֵתָבה ִמִפּי ַהְמָבֵר‬ ‫ע ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן נ"אעא‬,‫ ְכֵּדי ֶשׁיּוַּכל ַלֲﬠנוֹת "ָאֵמן" ַאֲחָריו‬, ‫ וַּבֲחִתימוֹת ְיַמֵהר ְלַסֵיּם ֹקֶדם ֶשׁ ְיַּסֵיּם ַהְמָבֵר‬.‫חוָֹבתוֹ‬ 26,‫עב‬.‫ונ"ט‬ ‫ ְול ֹא ְכֶּשָׁכּל‬,‫ ְדַּה ְינוּ ֶשֶׁאָחד ְמָבֵר ְלֻכָלּם‬,‫ְוַאף ַﬠל ִפּי ֶשֵׁאין ְמַזְמּ ִנין ֶאָלּא ְכֶּשִׁמְּצָט ְרִפין ְלָבֵר ֻכָּלּם ִבּ ְרַכּת ַהָמּזוֹן ְבַּבת ַאַחת‬ ‫ ֵכּיָון ֶשָׁכּל ִבּ ְרַכּת ַהָמּזוֹן ַﬠד‬,‫ ִמָכּל ָמקוֹם‬27,‫עג‬,‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן קצ"ג‬,‫ ֶשֵׁאין ָכּאן ִזמּוּן ְכָּלל‬,‫ֶאָחד ְמָבֵר ְלַﬠְצמוֹ‬ ‫ ְוַגם ַהֲחִתימוֹת ֵהם חוְֹז ִרים‬,‫ַהֲחִתיָמה אוְֹמ ִרים ֻכָּלּם ַיַחד ִמָלּה ְבִּמָלּה ִﬠם ַהְמָבֵר ִבּ ְרַכּת ַהָמּזוֹן – ֲהֵרי ֶזה ַכֲּאִמיָרה ַאַחת‬ ‫עד ְוַאף ַﬠל ִפּי ֶשִׁבּ ְרַכּת ַהִזּמּוּן ְצ ִריִכים‬.‫ ְכּמוֹ ְכֶּשֶׁאָחד ְמָבֵר ְלֻכָלּם ַמָמּשׁ‬,‫ְושׁוְֹמִﬠים ִמִפּי ַהְמָבֵר ְועוֹ ִנים "ָאֵמן" ַאֲחָריו‬ ‫עה‬.‫ ְבִּב ְרַכּת ַהָמּזוֹן ֵמֲחַמת ֶחְסרוֹן ַכָּוָּנה – ֵישׁ ִל ְנֹהג ֵכּן‬,‫ ִמָכּל ָמקוֹם‬27,‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ָשׁם‬,‫ִלְשֹׁמַﬠ ִמִפּי ַהְמָבֵר ַדּ ְוָקא‬ ‫ וְּלָכל ַהָפּחוֹת ְצ ִריִכים‬,‫ ֶשֵׁאין ְמַזְמִּנים ֶאָלּא ִאם ֵכּן ֶאָחד ְמָבֵר ְלֻכָלּם ְוֵהם שׁוְֹמִﬠים‬,‫ְוֵישׁ חוְֹלִקיןעו ַﬠל ֶזה ְואוְֹמ ִרים‬ ‫עח וִּמִסּיּוּם ִבּ ְרַכּת "ַהָזּן" ָוֵאיָל ֵישׁ ִל ְנֹהג ַכְּסָּבָרא ָה ִראשׁוָֹנה‬.‫ ְוֵכן ִﬠָקּר‬28,‫עז‬."‫ִלְשֹׁתּק ְוִלְשֹׁמַﬠ ַﬠד ִסיּוּם ִבּ ְרַכּת "ַהָזּן‬ ‫ ֶשֵׁאין יוְֹצִאים ְיֵדי ִזמּוּן ְכָּלל‬29,‫עט ֲאָבל ַﬠד ִסיּוּם ִבּ ְרַכּת "ַהָזּן" ַהְשִּׁמיָﬠה ְמַﬠֶכֶּבת ַהִזּמּוּן‬,‫ֵמֲחַמת ֹדַּחק ֶחְסרוֹן ַכָּוָּנה‬ 30,‫ פ‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן קצ"ג‬,‫ַבֲּﬠ ִנַיּת "ָבּרוּ ֶשָׁאַכְלנוּ" ְלַבד‬ 11 There is an authority who maintains that, during Grace, the laws governing initiating [and responding to] greetings to and from one who commands fear and

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one who ought to be honored are the same as those that apply during Shemoneh Esreh, i.e., that one may not make an interruption unless there is concern for a lifethreatening danger.31 They are not the same as [the laws] which apply during the recitation of the Shema and its blessings, in which instance, leniency was granted to [initiate greetings to] someone who commands fear and [respond to greetings from] someone who ought to be honored.32 ([The rationale is that] with regard to the recitation of the Shema, it is written:33 “And you shall speak of them.” From this verse, our Sages extrapolated34 that one has license to speak of another matter during its recitation.35 According to Scriptural Law, there is no obligation to recite the entire [Shema] in one sequence. That is a Rabbinic obligation and the Sages allowed leniency with regard to [initiating and responding to greetings to and from] one who commands fear and one who ought to be honored. They did not find it appropriate to rule more stringently with regard to the blessings of the Shema, which are fundamentally of Rabbinic origin, than with regard to the Shema itself. With regard to Grace, by contrast, the necessity to recite the blessings in one sequence as an initial preference is of Scriptural origin. For this is the implication of the verse:36 “When you have eaten and are satiated, you shall bless G-d, your L-rd for the good land that He gave you,” i.e., to bless [Him] for the land, for sustenance, and for Jerusalem37 in one blessing38 without any interruption in the interim. Nevertheless, after the fact,this is not a prerequisite, since the term 39‫“( והיו‬and they shall be”) is not mentioned with regard to Grace. It is, however, mentioned with regard to the recitation of the Shema. On that basis, our Sages inferred40 that they [i.e., the words of the Shema] shall be, [i.e., they must be recited] as they are[written in the Torah]. As stated in sec. 64[:1, this implies that] they may not be read in an improper sequence.)41 ‫ ֶשֵׁאין ַמְפִסיִקין ָבּהּ ֶאָלּא‬,‫יא ֵישׁ ִמי ֶשׁאוֵֹמרפא ֶשְׁלִּﬠְנָין ִלְשֹׁאל ְבִּב ְרַכּת ַהָמּזוֹן ִמְפֵּני ַה ִיּ ְרָאה אוֹ ִמְפֵּני ַהָכּבוֹד ִדּיָנהּ ִכְּתִפָלּה‬ 32,‫פג‬.‫ ְול ֹא ִכְּק ִריַאת ְשַׁמע וִּב ְרכוֶֹתיָה ֶשֵׁהֵקלוּ ָבֶּהן ִמְפֵּני ַה ִיּ ְרָאה ְוַהָכּבוֹד‬31,‫פב‬,‫ִמְפֵּני ֲחַשׁשׁ ַסָכָּנה‬ (‫ ִמָכּאן ֶשֵׁיּשׁ ְל ְרשׁוּת ְלַדֵבּר ָבּם ְדָּב ִרים‬34,‫ פה‬:‫ ְוָד ְרשׁוּ ֲחָכִמים‬,"‫ " ְוִדַבּ ְרָתּ ָבּם‬33,‫ פד‬:‫ְלִפי ֶשִׁבְּק ִריַאת ְשַׁמע ֶנֱאַמר‬ ‫ ְוֵהם ָאְמרוּ ְלָהֵקל ִמְפֵּני ַה ִיּ ְרָאה‬,‫ ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‬,‫ ְוֵאין ָצ ִרי ִלְקרוָֹתהּ ֻכָּלּהּ ִבְּתִכיָפה ַאַחת ִמן ַהתּוָֹרה‬35,‫ֲאֵח ִרים‬ ‫ ֲאָבל ִבּ ְרַכּת‬.‫ ְול ֹא ָראוּ ְלַהְחִמיר ְבִּב ְרַכּת ְק ִריַאת ְשַׁמע ֶשִׁﬠָקָּרן ִמִדְּבֵרי סוְֹפ ִרים יוֵֹתר ִמִבְּק ִריַאת ְשַׁמע ַﬠְצָמהּ‬,‫ְוַהָכּבוֹד‬ ‫ "וֵּבַרְכָתּ ֶאת ה' ֱא ֶהי ַﬠל‬36:‫פו ֶשֵׁכּן הוּא ַמְשָׁמעוּת ַהָפּסוּק‬,‫ַהָמּזוֹן ָצ ִרי ִלְהיוֹת ְלַכְתִּחָלּה ִבְּתִכיָפה ַאַחת ִמן ַהתּוָֹרה‬ ‫פח ֶאָלּא‬,‫ ְבּל ֹא ֶהְפֵסק ֵבּיְנַת ִים‬38‫ ִבְּבָרָכה ַאַחת‬37,‫ ְלָבֵר ַﬠל ָהָאֶרץ ְוַהָמּזוֹן ִוירוָּשַׁל ִיםפז‬," ‫ָהָאֶרץ ַהטּוָֹבה ֲאֶשׁר ָנַתן ָל‬ ‫ ְכּמוֹ ֶשֶׁנֱּאַמר ִבְּק ִריַאת‬40,‫ " ִיְהיוּ"צ – ַבֲּהָוָיָתן ִיְהיוּ‬39‫פט הוִֹאיל ְול ֹא ֶנֱאַמר ְבִּב ְרַכּת ַהָמּזוֹן‬,‫ֵאין ֶזה ְמַﬠֵכּב ְבִּדיֲﬠַבד‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ס"ד‬,‫ )ְשַׁמע ְלִﬠ ְנַין ְקָרָאהּ ְלַמְפֵרַﬠ‬41:‫צא‬ 12 One must recite Grace while seated. [This ruling applies] whether one was walking in one’s home while eating, or he was eating while standing or while reclining. When he reaches Grace, he must sit13 so that his concentration will be enhanced. He should not recline, for this is a haughty position. Instead, he should sit with awe. The above applies not only to the person reciting Grace, but to all those dining. They should not sit in a frivolous manner, but with awe. [Nevertheless,] if one did not conduct himself in this manner, even if he recited Grace while walking, he fulfilled his obligation after the fact. All the above applies when a person is at home. When, however, a person is traveling on a journey and eats while he is walking, he is not required to sit to recite

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Grace. [The rationale:] His mind will not be relaxed when he sits, because he will be anxious about the delay in his journey and he will not be able to concentrate properly.42 – ‫ ְכֶּשַׁמּ ִגּיַﬠ ְלָבֵר‬,(‫ ֵבּין ֶשֲׁאָכלוֹ ְמֻﬠָמּד אוֹ )ֵמֵסב‬,‫ ֵבּין ִאם ָהָיה ְמַהֵלּ ְבֵּביתוֹ ְכֶּשָׁאַכל‬, ‫יב ָצ ִרי ֵליֵשׁב ְבָּשָׁﬠה ֶשְׁמָּבֵר‬ ‫צד ְול ֹא ַהְמָבֵר‬.‫ ֶאָלּא ֵיֵשׁב ְבֵּאיָמה‬,‫ ֶשׁהוּא ֶדֶּר ַגֲּאָוה‬,‫צג ְול ֹא ְיֵהא ֵמֵסב‬,‫ ְכֵּדי ֶשׁיּוַּכל ְלַכֵוּן יוֵֹתר‬13,‫צב‬,‫ָצ ִרי ֵליֵשׁב‬ ‫ ֲאִפלּוּ ֵבַּר ְמַהֵלּ – ְבּ ִדיֲﬠַבד‬,‫צה ַא ִאם ל ֹא ָﬠשׂוּ ֵכּן‬.‫ ֶאָלּא ְבֵּאיָמה‬,‫ ֶאָלּא ָכּל ַהְמֻסִבּין ל ֹא ֵיְשׁבוּ ְבַּקלּוּת ר ֹאשׁ‬,‫ִבְּלַבד‬ ‫צו‬.‫ָיָצא‬ ‫ ְלִפי ֶשֵׁאין ַדְּﬠתּוֹ ְמיֶֻשֶּׁבת ָﬠָליו ִאם‬, ‫ ֲאָבל ַהְמַהֵלּ ַבֶּדֶּר ְואוֵֹכל ֶדֶּר ִהלּוּכוֹ – ֵאין ָצ ִרי ֵליֵשׁב וְּלָבֵר‬,‫ְוָכל ֶזה ְבֵּביתוֹ‬ 42,‫ צז‬:‫ ְול ֹא יוַּכל ְלַכֵוּן ָיֶפה‬,‫ ִמְפֵּני ֶשִׁיְּקֶשׁה ְבֵּﬠיָניו ִאחוּר ַדּ ְרכּוֹ‬,‫ֵיֵשׁב‬ 13 The stringency of reciting the blessing while seated applies only with regard to Grace, since it is a Scriptural Commandment. There are authorities who maintain that this law also applies to the one blessing that encapsulates three [that is recited over foods from the seven species for which Eretz Yisrael is praised]. Although it is of Rabbinic origin,43 since it is a composite of the three blessings required by Scriptural Law, [one should be stringent with regard to it as well]. Weight should be given to their words. ‫צח ְוֵישׁ אוְֹמ ִריםצט ֶשׁהוּא ַהִדּין ִלְבָרָכה ַאַחת‬.‫ הוִֹאיל ְוִהיא ִמן ַהתּוָֹרה‬,‫יג ל ֹא ֶהְחִמירוּ ְלָבֵר ְמיָֻשּׁב ֶאָלּא ְבִּב ְרַכּת ַהָמּזוֹן‬ ‫ קא‬:‫ ְוֵישׁ ָלחוּשׁ ְלִדְבֵריֶהם‬.‫ הוִֹאיל ְוִהיא מעין ג' ֶשׁל תּוָֹרה‬43,‫ק‬,‫מעין ג' ַאף ַﬠל ִפּי ֶשִׁהיא ִמִדְּבֵרי סוְֹפ ִרים‬ 14 It is forbidden to perform work while reciting Grace,44 because it appears that one is reciting Grace in a casual and haphazard manner. It is even forbidden to perform a small task, although that activity does not prevent one from concentrating on Grace. Needless to say, one should not involve himself in a matter that requires concentration, even if it concerns a mitzvah, e.g., Torah study, for then one’s attention is diverted from concentrating on the blessing.45 [Indeed,] as an initial preference, [such conduct] is improper even when reciting other blessings, for all authorities agree that all the blessings require concentrated intent as an initial preference.46 [Refraining from activities that require attention] is also required with regard to the recitation of the Shema, even from the second passage onward.47 Performing work with one’s hands, by contrast, was only proscribed during the recitation of the first passage of the Shema.48 ‫קג ֲאִפלּוּ ַתְּשִׁמישׁ ַקל ָאסוּר‬.‫ ִמְפֵּני ֶשִׁנּ ְרֶאה ִכְּמָבֵר ְבֶּדֶר ֲﬠַראי וִּמְקֶרה‬44,‫קב‬, ‫יד ָאסוּר ַלֲﬠשׂוֹת ְמָלאָכה ְבּעוֹדוֹ ְמָבֵר‬ ‫ ַוֲאִפלּוּ ִהיא‬,‫קד ְוֵאין ָצ ִרי לוַֹמר ֶשׁלּ ֹא ַיֲﬠֹסק ְבָּדָבר ֶשָׁצּ ִרי ָלשׂוּם ִלבּוֹ ֵאָליו‬.‫ ַאף ַﬠל ִפּי ֶשֵׁאינוֹ מוֹ ְנעוֹ ִמְלַּכֵוּן‬,‫ַלֲﬠשׂוֹת‬ 45,‫קה‬.‫ ֶשׁ ִנְּמָצא פּוֶֹנה ְלָבבוֹ ִמַכָּוּנוֹת ַהְבָּרָכה‬,‫ ְכּגוֹן ֵﬠֶסק ַהתּוָֹרה‬,‫ְדַּבר ִמְצָוה‬ ‫ ְוֵכן ִבְּק ִריַאת‬46,‫קז‬.‫קו ֶשֵׁכּיָון ֶשֻׁכָּלּם ְצ ִריִכים ַכָּוָּנה ְלַכְתִּחָלּה ְלִדְבֵרי ַהֹכּל‬,‫ְוֶזה ֵאינוֹ ָנכוֹן ְלַכְתִּחָלּה ַגּם ִבְּשָׁאר ְבָּרכוֹת‬ 48,‫ קט‬:‫ ַמה ֶשֵּׁאין ֵכּן ְמָלאָכה ַבָּיַּד ִים ל ֹא ָמְנעוּ ֶאָלּא ְבֶּפֶרק א' ֶשׁל ְק ִריַאת ְשַׁמע‬47,‫קח‬, ‫ְשַׁמע ֲאִפלּוּ ִמֶפֶּרק ֵשׁ ִני ָוֵאיָל‬ 15 Only a generous person49 should be given [the honor] of reciting Grace with the cup of blessing.50 [This refers to people who] despise money and perform deeds of kindness with their resources, as indicated by the verse:51 “A generous person will be blessed.” [Our Sages taught:]52 “Do not read, ‘will be blessed,’ read ‘will bless.’” ‫קיב‬,‫ ֶשׁהוּא שׂוֵֹנא ֶבַּצע ְוגוֵֹמל ֶחֶסד ְבָּממוֹנוֹ‬49,‫קיא‬,‫ ְלָבֵר ֶאָלּא ְלטוֹב ַﬠ ִין‬50,‫טו ֵאין נוְֹתִנים כּוֹס ֶשׁל ְבָּרָכהקי‬ 52,‫ קיד‬:" ‫ ַאל ִתְּקָרא "ְיֹבָר " ֶאָלּא " ְיָבֵר‬," ‫ "טוֹב ַﬠ ִין הוּא ְיֹבָר‬51,‫ֶשֶׁנֱּאַמרקיג‬

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Shulchan Aruch: Chapter 184 - Grace Should be Recited in Place Meal E...

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Shulchan Aruch: Chapter 184 - Grace Should be Recited in Place Meal Eaten; Until When One May Recite Grace; One Who Forgot & Did Not Recite Grace By Rabbi Schneur Zalman of Liadi

SECTION 184 Grace Should be Recited in the Place where the Meal was Eaten; Until When One May Recite Grace; One Who Forgot and Did Not Recite Grace. (1–3) ‫ וּבוֹ ג' ְסִﬠיִפים‬, ‫ וִּמי ֶשָׁשַּׁכח ְול ֹא ֵבַּר‬, ‫ ְוַﬠד ַכָּמּה ָיכוֹל ְלָבֵר‬,‫קפד ִלְקֹבַּﬠ ְבָּרָכה ִבְּמקוֹם ְסעוָּדה‬: 1 It was already explained in sec. 178[:4–6] that whenever a food requires that the blessing recited after partaking of it be recited in the place where it was eaten, it also requires, as an initial preference, that the blessing be recited prior to one’s departing from that place.1 If one forgot and departed from the place where he ate before reciting Grace, our Sages did not trouble him to return there to recite Grace. Instead, he may recite it in the place where he remembered.2 Nevertheless, one who returns [to his original place to recite it] is praiseworthy.3 If, however, one willfully left his original place, he must return there to recite Grace.3 If, however, he [did not return, but] recited Grace in the place he remembered, he fulfills his obligation. Other authorities [are more stringent and] maintain that even one who forgets [to recite Grace in the place where he ate] must return to his original place and recite Grace.3 If he recited Grace in the place he remembered, he has fulfilled his obligation. If, however, he [willfully] departed [from that place, knowing that he had yet to recite Grace], even after the fact, he does not fulfill his obligation [if he recited Grace elsewhere]. Instead, he must return to his original place and recite Grace there. The actual ruling [depends on the following principle]: When there is a question regarding blessings, we rule leniently.4 Thus, after the fact, when one already recited Grace in the place where he remembered, there is no need to return and recite Grace in his original place. [This applies] even if one willfully left his original place. As an initial preference, however, even if one departed unintentionally, he should return to his place and recite Grace if possible, [e.g.,] if he is not held back by the members of a group who are accompanying him on a journey, who do not want to wait for him. In the latter situation, if he acted unintentionally, he may rely on the first opinion and follow the lenient ruling [since] the matter involves Rabbinic Law.4 Even if he acted willfully, if he is [so] far [from his original place that] by the time he would return to his original place, he would already have begun to digest his food and, hence, he would not be able to recite Grace, as will be explained shortly,5 he should recite Grace in the place where he remembered.

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Shulchan Aruch: Chapter 184 - Grace Should be Recited in Place Meal E...

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All the above applies when the person does not possess any more bread. If, however, he still possesses bread, there is no need for him to return to his place in any event.6 Instead, he should eat a little bread in the place he remembered and recite Grace afterwards. For any food that requires that the blessing after partaking of it be recited in the place it was eaten, requires that the blessing be recited in the place where one concluded eating, not in the place where he began eating. Even if he did not eat an amount of bread that requires the recitation of Grace7 in the place where he concluded eating, there are authorities who maintain that he should recite Grace in the place where he concluded eating. [The rationale:] The essential obligation to recite a blessing after one ate takes effect in the place where one concludes eating, since he is not obligated to recite a blessing before he concludes eating. Instead, as long as the food he ate has not yet digested between one time he eats and the next,6 he may eat again, indeed, many more times, and include all [of the food he ate] in the one blessing that he will recite after he concludes [eating entirely].8 For he is obligated in the recitation of Grace [for his last meal] regardless of the food he ate originally. Thus the obligation of [Grace for] the last meal does not become incumbent upon him until he finishes eating with the intent of not eating again as long as until the food he ate has yet to be digested. Moreover, [even in such a situation,] if he decides to eat again afterwards, he is released from the obligation to recite Grace until he concludes eating. Therefore, when a person eats in two places, he should recite Grace in the place he concludes eating, even though he did not intend to eat again in the second place at the time he finished eating in the first location.9 Nevertheless, as an initial preference, one is not permitted to leave the place [where he ate] without reciting Grace, even if he intends to eat again in a second place, complete his meal there, and recite Grace there. The [only] exception [to this principle] is when initially, at the time that he recited the blessing HaMotzi, he had the intent [to complete his meal in the second place], as explained in sec. 178[:4]. All the above applies when one moves from one location to another. If, however, one moves from one corner to another in the same room, even [if it is] a large hall, it is all considered as one place. Even as an initial preference, one may recite Grace in a different corner. [This ruling may apply even when one moves] from a house to a courtyard, as long as he can see his original place, [for the two are considered as one place], as explained there (ibid.:1). If one ate in one room with the intent to recite Grace in a second room in the same house, it is possible that one’s intent to recite Grace there is effective, just as one’s intent to finish his meal there is effective,10 as explained there. One may rely on this [leniency] when the place where one eats is not clean. ‫א ְכָּבר ִנְתָבֵּאר ְבִּסיָמן קע"חא ֶשָׁכּל ָדָּבר ַהָטּעוּן ְבָּרָכה ְלַאֲחָריו ִבְּמקוֹמוֹ – ָטעוּן ְלָבֵר ַאֲחָריו ֹקֶדם ֶשַׁיֲּﬠֹקר ִמְמּקוֹמוֹ‬ 1.‫ְלַכְתִּחָלּה‬ 2,‫ב‬.‫ ֶאָלּא ְמָבֵר ַבָּמּקוֹם ֶשִׁנְּזַכּר‬, ‫ְוִאם ָשַׁכח ְוָﬠַקר ִמְמּקוֹמוֹ ֹקֶדם ֶשׁ ְיָּבֵר – ל ֹא ִהְט ִריחוּהוּ ֲחָכִמים ַלֲח ֹזר ִלְמקוֹמוֹ וְּלָבֵר‬ ‫ ְוִאם ֵבַּר ַבָּמּקוֹם‬3,‫ד‬. ‫ ֲאָבל ִאם ָﬠַקר ִמְמּקוֹמוֹ ְבֵּמִזיד – ָצ ִרי ַלֲח ֹזר ִלְמקוֹמוֹ וְּלָבֵר‬3,‫ג‬.‫ְוִאם ָחַזר – ֲהֵרי ֶזה ְמֻשָׁבּח‬ ‫ה‬.‫ֶשׁ ִנְּזַכּר – ָיָצא‬ ‫ וְּבֵמִזיד – ֲאִפלּוּ ְבּ ִדיֲﬠַבד‬.‫ ְוִאם ֵבַּר ַבָּמּקוֹם ֶשׁ ִנְּזַכּר – ָיָצא‬, ‫ְוֵישׁ אוְֹמ ִריםו ֶשֲׁאִפלּוּ ְבּשׁוֵֹכַח ָצ ִרי ַלֲח ֹזר ִלְמקוֹמוֹ וְּלָבֵר‬ – ‫ וְּבִדיֲﬠַבד ֶשְׁכָּבר ֵבַּר ַבָּמּקוֹם ֶשׁ ִנְּזַכּר‬4.‫ ְסֵפק ְבָּרכוֹת ְלָהֵקל‬,‫ז וְּלִﬠְנַין ֲהָלָכה‬.‫ ְוָצ ִרי ַלֲח ֹזר וְּלָבֵר ִבְּמקוֹמוֹ‬,‫ל ֹא ָיָצא‬ ‫ ִאם‬,‫ ֲאִפלּוּ הוּא שׁוֵֹגג‬, ‫ ֲאָבל ְלַכְתִּחָלּה ַיֲח ֹזר ִלְמקוֹמוֹ ִויָבֵר‬.‫ ֲאִפלּוּ ָﬠַקר ִמְמּקוֹמוֹ ְבֵּמִזיד‬,‫ֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר ִבְּמקוֹמוֹ‬ ‫ ֶשָׁאז ֵישׁ ִלְסֹמ ַﬠל ְסָבָרא‬,‫ ֶשֵׁאין לוֹ ִﬠכּוּב ֵמֲחַמת ַהֲחבוָּרה ֶשׁ ִנְּתַלוּוּ ִﬠמּוֹ ַבֶּדֶּר ְוֵאיָנן רוִֹצים ְלַהְמִתּין ָﬠָליו‬,‫ֶאְפָשׁר לוֹ‬

12/14/2020, 12:02 PM

‫‪https://www.chabad.org/library/article_cdo/aid/3335602/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 184 - Grace Should be Recited in Place Meal E...‬‬

‫ָה ִראשׁוָֹנה ְלָהֵקל ְבּ ִדְבֵרי סוְֹפ ִריםח‪ִ 4,‬אם ָהָיה שׁוֵֹגג‪ַ .‬וֲאִפלּוּ ְבֵּמִזיד‪ִ ,‬אם הוּא ָרחוֹק ֶשַׁﬠד ֶשַׁיֲּח ֹזר ִלְמקוֹמוֹ ִיְתַﬠֵכּל ַהָמּזוֹן‬ ‫ֶשְׁבֵּמָﬠיו ְול ֹא יוַּכל ְלָבֵר ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבָּסמוּ ט‪ְ – 5,‬יָבֵר ַבָּמּקוֹם ֶשׁ ִנְּזַכּר‪.‬י‬ ‫ְוָכל ֶזה ְכֶּשֵׁאין לוֹ ַפּת עוֹד‪ֲ ,‬אָבל ִאם ֵישׁ לוֹ ַפּת עוֹד – ֵאין ָצ ִרי ַלֲח ֹזר ִלְמקוֹמוֹ ְבָּכל ִﬠ ְנָין‪ֶ 6,‬אָלּא י ֹאַכל ְמַﬠט ַפּתיא‬ ‫ַבָּמּקוֹם ֶשׁ ִנְּזַכּר ִויָבֵר ִבּ ְרַכּת ַהָמּזוֹן ְלַאֲחָריו‪,‬יב ֶשָׁכּל ָדָּבר ַהָטּעוּן ְבָּרָכה ְלַאֲחָריו ִבְּמקוֹמוֹ – ָטעוּן ַבָּמּקוֹם ֶשָׁגַּמר‬ ‫‪ֲ.‬אִכיָלתוֹ‪ְ ,‬ול ֹא ַבָּמּקוֹם ֶשִׁהְתִחיל‬ ‫ַוֲאִפלּוּ ִאם ַבָּמּקוֹם ֶשָׁגַּמר ֵאינוֹ אוֵֹכל ַכִּשּׁעוּר ֶשַׁחָיּב ְלָבֵר ַאֲחָריו‪ֵ – 7‬ישׁ אוְֹמ ִריםיג ֶשְׁמָּבֵר ַבָּמּקוֹם ֶשָׁגַּמר‪ְ ,‬לִפי ֶשִׁמָּכּל‬ ‫ָמקוֹם ִﬠַקּר ִחיּוּב ְבָּרָכה ָהַאֲחרוָֹנה ָחל ָﬠָליו ַבָּמּקוֹם ֶשׁגּוֵֹמר‪ֶ ,‬שֲׁהֵרי ֹקֶדם ֶשׁגּוֵֹמר ֵאין ָﬠָליו ִחיּוּב ְלָבֵר ‪ֶ ,‬אָלּא ָיכוֹל ֶלֱאֹכל‬ ‫עוֹד ַכָּמּה ְפָּﬠִמים‪ְ 6‬וִלְפֹטר ֻכָּלּן ִבְּבָרָכה ֶשׁ ְיָּבֵר ִלְבסוֹף ֻכָּלּן‪,‬יד‪ָ 8,‬כּל ֶשׁלּ ֹא ִיְתַﬠֵכּל ַהָמּזוֹן ֵבּין ֲאִכיָלה ַלֲאִכיָלה‪ ,‬וְּבאוָֹתהּ‬ ‫ְבָּרָכה ִיְתַחֵיּב ַאף ְבּל ֹא ֲאִכיָלה זוֹ ָה ִראשׁוָֹנה‪ִ ,‬נְמָצא ֶשִׁחיּוּב ַהְבָּרָכה ַאַחר ֲאִכיָלה זוֹ ל ֹא ָחל ָﬠָליו ֶאָלּא ְכֶּשׁגּוְֹמָרהּ ַﬠל ַדַּﬠת‬ ‫ֶשׁלּ ֹא ֶלֱאֹכל עוֹד ַﬠד ְלַאַחר ֶשׁ ִיְּתַﬠֵכּל ַהָמּזוֹן ְבֵּמָﬠיו‪ְ .‬וַאף ַגּם ז ֹאת‪ִ ,‬אם ַאַחר ָכּ ִנְמַל ַלֲח ֹזר ְוֶלֱאֹכל – חוֵֹזר‪ְ ,‬וִנְפַקע ִמֶמּנּוּ‬ ‫ַהִחיּוּב ְלָבֵר ַﬠד ֶשׁ ִיּ ְגֹמר‪ְ .‬לִפיָכ ‪ְ ,‬כֶּשׁיּ ֹאַכל ְבּב' ְמקוֹמוֹת – ְמָבֵר ַבָּמּקוֹם ֶשָׁגַּמר‪ַ ,‬אף ַﬠל ִפּי ֶשְׁכֶּשָׁגַּמר ַבָּמּקוֹם ָה ִראשׁוֹן‬ ‫ל ֹא ָהָיה ְבַּדְﬠתּוֹ ֶלֱאֹכל עוֹד ַבָּמּקוֹם ַהֵשּׁ ִני‪.‬טו‪9,‬‬ ‫וִּמָכּל ָמקוֹם‪ְ ,‬לַכְתִּחָלּה ֵאינוֹ ַרַשּׁאי ַלֲﬠֹקר ִמְמּקוֹמוֹ ְבּל ֹא ְבָּרָכה ֲאִפלּוּ ַﬠל ַדַּﬠת ַלֲח ֹזר ְוֶלֱאֹכל ַבָּמּקוֹם ַהֵשּׁ ִני ְוִל ְגֹמר‬ ‫ְסעוָּדתוֹ ָשׁם וְּלָבֵר ִבּ ְרַכּת ַהָמּזוֹן‪ֶ ,‬אָלּא ִאם ֵכּן ָהְיָתה ַדְּﬠתּוֹ ִמְתִּחָלּה ְלָכ ְכֶּשֵׁבַּר "ַהמּוִֹציא"‪ְ ,‬כּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬ ‫קע"ח‪.‬טז‬ ‫ְוָכל ֶזה ִמָמּקוֹם ְלָמקוֹם‪ֲ ,‬אָבל ִמָזּ ִוית ְלָז ִוית ְבֶּחֶדר ֶאָחד‪ֲ ,‬אִפלּוּ הוּא ְטַרְקִלין ָגּדוֹל – ַהֹכּל ָמקוֹם ֶאָחד הוּא‪ַ ,‬וֲאִפלּוּ‬ ‫ְלַכְתִּחָלּה ַרַשּׁאי ְלָבֵר ְבָּז ִוית ַאֶחֶרת‪ַ .‬וֲאִפלּוּ ִמַבּ ִית ְלָחֵצר‪ִ ,‬אם רוֶֹאה ֶאת ְמקוֹמוֹ – ֶנְחָשׁב ְכָּמקוֹם ֶאָחד‪ְ ,‬כּמוֹ ֶשִׁנְּתָבֵּאר‬ ‫ָשׁם‪.‬יז ְוִאם ָאַכל ְבֶּחֶדר ֶאָחד ]ְבַּב ִית[ ֶזה ַﬠל ַדַּﬠת ְלָבֵר ְבֶּחֶדר ַאֵחר ְבַּבִית ֶזה – ֶאְפָשׁר ֶשׁמּוִֹﬠיל ַמה ֶשַּׁדְּﬠתּוֹ ְלָבֵר‬ ‫ָשׁם‪ְ 10‬כּמוֹ ֶשׁמּוִֹﬠיל ִאם ַדְּﬠתּוֹ ִלְגֹמר ְסעוָּדתוֹ ָשׁם‪ְ ,‬כּמוֹ ֶשׁ ִנְּתָבֵּאר ָשׁם‪ְ .‬וֵישׁ ִלְסֹמ ַﬠל ֶזה ְכֶּשַׁהָמּקוֹם ֶשׁאוֵֹכל בּוֹ ֵאינוֹ‬ ‫ָנִקי‪ :‬יח‬ ‫‪2 According to Scriptural Law, one is not required to recite the Grace after Meals‬‬ ‫‪unless he is satiated from the food he ate,11 as [can be inferred from] the verse:12‬‬ ‫‪“When you have eaten and are satiated, you shall bless….” According to Rabbinic‬‬ ‫‪Law, one is obligated to recite Grace even if he partakes of only an olive-sized‬‬ ‫‪portion,7 for this is the measure that is termed “eating.”13 An amount less than an‬‬ ‫‪olive-sized portion is not considered as eating at all.14‬‬ ‫‪The laws that apply to combining [portions of bread eaten with an interval between‬‬ ‫‪them] to reach a measure equivalent to an olive-sized portion are explained in sec.‬‬ ‫‪210.15‬‬ ‫‪[The following laws apply] if a person had a lapse of memory and does not know‬‬ ‫‪whether he recited Grace or not. If he ate to the point of satiation, he must recite‬‬ ‫‪Grace because of his uncertainty, because the question involves a point of Scriptural‬‬ ‫‪Law. If he did not [eat that much], he should not recite Grace.16‬‬ ‫‪Whenever a person is required to recite Grace [due to uncertainty], he must also‬‬ ‫‪recite the fourth blessing, [even though] it was ordained by the Sages,17 so that one‬‬ ‫‪will not come to treat it disparagingly.18 Moreover, [when they ordained the‬‬ ‫‪recitation of that blessing,] our Sages ordained that whenever Grace was to be‬‬ ‫‪recited, [all] four blessings should be recited.19‬‬ ‫ב ִמן ַהתּוָֹרה ֵאינוֹ ַחָיּב ְלָבֵר ַאַחר ַהָמּזוֹן ֶאָלּא ִאם ֵכּן ָשַׂבע ִמֶמּנּוּ‪,‬יט‪ֶ 11,‬שֶׁנֱּאַמרכ‪ְ " 12,‬וָאַכְלָתּ ְוָשָׂבְﬠָתּ וֵּבַרְכָתּ ְוגוֹ'"‪.‬‬ ‫וִּמִדְּבֵרי סוְֹפ ִרים ְלָבֵר ִבּ ְרַכּת ַהָמּזוֹן ַﬠל ַכַּזּ ִית‪ֶ ,‬שׁהוּא ִשׁעוּר ֲאִכיָלה‪ֲ 13,‬אָבל ָפּחוֹת ִמַכַּזּ ִית ֵאיָנהּ ִנְקֵרא]ת[ ֲאִכיָלה‬ ‫ְכָּלל‪.‬כא‪14,‬‬ ‫ְוִדין ֵצרוּף ְלַכַזּ ִית – ִיְתָבֵּאר ְבִּסיָמן ר"י‪.‬כב‪15,‬‬

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Shulchan Aruch: Chapter 184 - Grace Should be Recited in Place Meal E...

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https://www.chabad.org/library/article_cdo/aid/3335602/jewish/Shulcha...

‫ ִמְפֵּני ֶשׁהוּא‬,‫כג ִאם ָאַכל ַﬠד ֶשָׁשַּׂבעכד – חוֵֹזר וְּמָבֵר ִמָסֵּפק‬,‫ְוִאם ֶנֱﬠַלם ִמֶמּנּוּ ְול ֹא ָיַדע ִאם ֵבַּר ִבּ ְרַכּת ַהָמּזוֹן ִאם ָלאו‬ 16. ‫ ְוִאם ָלאו – ֵאינוֹ חוֵֹזר וְּמָבֵר‬.‫ָסֵפק ֶשׁל תּוָֹרה‬ ‫ ְכֵּדי ֶשׁלּ ֹא ָיבוֹאוּ ְלַזְלֵזל‬17,‫כה‬,‫ְוָכל ָמקוֹם ֶשׁחוֵֹזר וְּמָבֵר – ָצ ִרי לוַֹמר ַגּם ֵכּן ְבָּרָכה ְרִביִﬠית ֶשִׁהיא ִמִדְּבֵרי סוְֹפ ִרים‬ 19,‫ כז‬:‫ ֶשְׁבָּכל ַפַּﬠם ֶשְׁמָּבֵר ִבּ ְרַכּת ַהָמּזוֹן ְיָבֵר ד' ְבָּרכוֹת‬,‫ ֶשָׁכּ ָה ְיָתה ַהַתָּקָּנה‬,‫ ְועוֹד‬18,‫כו‬.‫ָבּהּ‬ 3 Until when may one recite the Grace after Meals?20 Until the food in one’s digestive system [begins to] be digested.21 How long is that? As long as one is not hungry as a result of that meal.22 From the time one begins to feel hungry, even though his food has not been fully digested, since the digestive process has already begun, he may no longer recite Grace. Similarly, with regard to drinking or eating fruit, if one does not know how to measure [whether the drink or fruit has begun to] be digested, he may recite the blessing [required after partaking of them] if he is not thirsty or hungry, nor desiring to eat those fruits. All the above applies when a person ate all that he desired from the bread or fruit. [Different rules apply] if, however, he ate only a little and wanted to eat more, but did not have more to eat. [Should he later obtain more and desire to resume eating,] it is impossible to measure [the interval when digestion begins] by whether he is not hungry and desiring to eat, because he desired [more] food immediately [after eating]. Indeed, eating [a small amount] increases his desire [for food] even more than before [he ate] and even more than his desire will be after this small amount will be digested. If so, his desire for more does not indicate that what he has eaten has already begun to be digested. Instead, the measure is the time it takes to walk four mil,23 which is an hour and a fifth,24 according to [the calculations] explained in sec. 459[:10].25 There are authorities who differ with regard to this measure and require a person to recite a blessing immediately after partaking of a small amount of food26 which even after he has eaten will leave him feeling hungry.27 If it happens that a person waited after eating, he should eat a small amount before [reciting] Grace to remove [any shadow of] doubt, since we are not proficient in measuring whether [or not] one is as hungry as he was at the outset, before he ate. For were [he certain that] he is as hungry as he was before eating, surely, the food in his digestive system has already [begun] to be digested. [To explain:] Someone who is not hungry and eats fruits or sweets for the sake of pleasure could possibly desire them even more after partaking of them than before [partaking of them] even though they have not begun to be digested, because tasting them stimulates his desire for them. Similarly, when a person who is not hungry eats bread, when he eats a little, what he ate can arouse his desire to eat, because it stimulates his digestive organs and causes them to expand, [prompting] him to consume food with desire. If, however, a person partakes of bread because he is hungry, even eating a small amount will put his mind at ease somewhat and he will not be as hungry as he was beforehand. Even an olive-sized portion [of bread] which is not sufficient to put his mind at ease,28 will, nevertheless, not leave the person quite as hungry as he was before. Similarly, when one eats other foods because of hunger, and similarly, when one who is not hungry eats, eating only arouses a desire for food immediately, directly after stimulating his digestive organs. If he waits after eating, the stomach contracts and he does not desire to eat as much, not even as much as he did before he ate. [Thus] if afterwards, he feels a small desire [to eat] like he did before he ate, that is

12/14/2020, 12:02 PM

‫‪https://www.chabad.org/library/article_cdo/aid/3335602/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 184 - Grace Should be Recited in Place Meal E...‬‬

‫‪certainly a sign that the food he ate originally has begun to be digested and he may‬‬ ‫‪no longer recite the blessing after it. We are not proficient in determining such‬‬ ‫‪matters. Therefore, one should not wait at all after eating only a small amount‬‬ ‫]‪before reciting Grace. Weight should be given to the words [of these authorities‬‬ ‫‪and one should rule leniently when there is a doubt regarding blessings. Thus one is‬‬ ‫‪not able to recite Grace when he delays until the time it takes to walk four mil, as‬‬ ‫‪required by the first opinion.‬‬ ‫‪If it happens that a person waited after eating and then ate again to remove a doubt‬‬ ‫‪[concerning his obligation to recite Grace], he is not required to recite the blessing‬‬ ‫‪HaMotzi as long as he did not divert his attention [from eating]. Some authorities‬‬ ‫‪maintain [that this ruling applies] even if he did divert his attention from eating, as‬‬ ‫‪stated in sec. 179[:1, 4].‬‬ ‫‪When, however, the food over which the person recited the blessing has definitely‬‬ ‫‪begun to digest, the relevance of the first blessing has already ceased. Similarly, if‬‬ ‫‪one desires to cover two meals with one blessing, he must recite the blessing [before‬‬ ‫‪eating again] if the interval [between these meals] was long enough for digestion to‬‬ ‫‪begin.‬‬ ‫ג ַﬠד ֵאיָמַתי ָיכוֹל ְלָבֵר ִבּ ְרַכּת ַהָמּזוֹן?‪ַ 20‬ﬠד ֶשׁ ִיְּתַﬠֵכּל ַהָמּזוֹן ֶשְׁבֵּמָﬠיו‪.‬כח‪ְ 21,‬וַכָמּה ִשׁעוּרוֹ? ָכּל ֶשֵׁאינוֹ ָרֵﬠב ֵמאוָֹתהּ‬ ‫ֲאִכיָלה‪.‬כט‪ 22,‬וִּמָשָּׁﬠה ֶשִׁהְתִחיל ִלְהיוֹת ָרֵﬠב‪ַ ,‬אף ַﬠל ִפּי ֶשׁלּ ֹא ִנְתַﬠֵכּל ֲﬠַד ִין ְלַגְמֵרי‪ֵ ,‬כּיָון ֶשִׁהְתִחיל ְלִהְתַﬠֵכּל – שׁוּב‬ ‫ֵאינוֹ ְמָבֵר ‪.‬ל ְוֵכן ְלִﬠ ְנַין ְשִׁתָיּה ַוֲאִכיַלת ֵפּרוֹת‪ִ ,‬אם ֵאינוֹ ָצֵמא אוֹ ָרֵﬠב ְוָתֵאב ְלאוָֹתם ֵפּרוֹת – ְיָבֵר ‪,‬לא ִאם ֵאינוֹ יוֵֹדַﬠ‬ ‫ְלַשֵׁﬠר ִאם ִנְתַﬠְכּלוּ‪.‬לב‬ ‫ְוָכל ֶזה ְכֶּשָׁאַכל ָכּל ָצ ְרכּוֹ ֵמַהֶלֶּחם אוֹ ֵמַהֵפּרוֹת‪ֲ ,‬אָבל ִאם ָאַכל ְמַﬠט ְוָחֵפץ ֶלֱאֹכל עוֹד‪ֶ ,‬אָלּא ֶשׁלּ ֹא ָהָיה לוֹ יוֵֹתר – ָבֶּזה‬ ‫ִאי ֶאְפָשׁר ְלַשֵׁﬠר ָכּל ְזַמן ֶשֵׁאינוֹ ָרֵﬠב ְוָתֵאב‪ֵ ,‬כּיָון ֶשֵׁתֶּכף ָה ְיָתה לוֹ ַגּם ֵכּן ַתֲּאָוה‪,‬לג ְוַאְדַּרָבּה‪ַ ,‬בֲּאִכיָלה ַמְמֶשֶּׁכת לוֹ ַתֲּאָוה‬ ‫יוֵֹתר ִמַמּה ֶשָּׁהְיָתה לוֹ ֹקֶדם ָלֵכן‪ְ ,‬והוּא ַהִדּין ִמַמּה ֶשִּׁיְּהֶיה לוֹלד ַאַחר ָכּ ְכֶּשׁ ִיְּתַﬠֵכּל ֶזה ַהְמַﬠט‪ְ ,‬וִאם ֵכּן ֵאין ְרָאָיה ְכָּלל‬ ‫ִמַתֲּאָותוֹ ֶשְׁכָּבר ִנְתַﬠֵכּל‪,‬לה ֶאָלּא ִשׁעוּרוֹ ַﬠד ְכֵּדי ִהלּוּ ד' ִמיִלין‪,‬לו‪ֶ 23,‬שׁהוּא ִשׁעוּר ָשָׁﬠה ְוֹחֶמשׁ‪,‬לז‪ְ 24,‬לִפי ַמה‬ ‫ֶשִּׁיְּתָבֵּאר ְבִּסיָמן תנ"ט‪.‬לח‪25,‬‬ ‫ְוֵישׁ חוְֹלִקיםלט ַﬠל ִשׁעוּר ֶזה וַּמְצ ִריִכים ְלָבֵר ִמָיּדמ ַבֲּאִכיָלה מוֶּﬠֶטת‪ֶ 26,‬שַׁגּם ַאַחר ָהֲאִכיָלה הוּא ָרֵﬠב‪ְ 27.‬וִאם ֵאַרע‬ ‫ֶשָׁשָּׁהה ַאַחר ֲאִכיָלתוֹ – י ֹאַכל ְמַﬠט ֹקֶדם ִבּ ְרַכּת ַהָמּזוֹן ְלהוִֹציא ַﬠְצמוֹ ִמיֵדי ָסֵפק‪ֶ ,‬שֵׁאין ָאנוּ ְבִּקיִאים ָבֶּזה ְלַשֵׁﬠר ְבַּﬠְצמוֹ‬ ‫ִאם ֵאינוֹ ָרֵﬠב ָכּל ָכּ ְכּמוֹ ֶשָׁהָיה ִבְּתִחָלּה ֹקֶדם ֶשָׁאַכל‪ֶ ,‬שִׁאם הוּא ָרֵﬠב ְכַּבְתִּחָלּה – ַוַדּאי ְכָּבר ִנְתַﬠֵכּל ַהָמּזוֹן ְבֵּמָﬠיו‪,‬‬ ‫ֶשִׁמּי ֶשֵׁאינוֹ ָרֵﬠב ְואוֵֹכל ֵפּרוֹת אוֹ ִמיֵני ְמִתיָקה ְלַתֲﬠנוּג – הוּא ֶשָׁיּכוֹל ִלְהיוֹת ָתֵּאב ָלֶהם יוֵֹתר ַאַחר ָהֲאִכיָלה‪ַ ,‬אף ַﬠל ִפּי‬ ‫ֶשׁלּ ֹא ִנְתַﬠְכָּלה ִמַמּה ֶשָּׁהָיה ָתֵּאב ֹקֶדם ָלֵכן‪ְ ,‬לִפי ֶשֵׁכּיָון ֶשָׁטַּﬠם ַטֲﬠָמם – ִנְתעוֵֹרר לוֹ ַתֲּאָוה ָלֶהם‪ְ .‬וֵכן ֲאִפלּוּ ִמי ֶשׁאוֵֹכל‬ ‫ֶלֶחם ְוֵאינוֹ ָרֵﬠב ְכֶּשׁאוֵֹכל ְמַﬠט – ְמעוֶֹרֶרת לוֹ ֲאִכיָלה זוֹ ַתֲּאַות ַהַמֲּאָכל‪ִ ,‬מְפֵּני ֶשׁפּוַֹתַחת ְבֵּני ֵמָﬠיו וַּמ ְרֶחֶבת אוָֹתם ִויַקֵבּל‬ ‫ַהַמֲּאָכל ַאַחר ָכּ ְלֵתָאבוֹן‪.‬מא ֲאָבל ִמי ֶשָׁאַכל ֶלֶחם ְלַרֲﬠבוֹנוֹ – ֲאִפלּוּ ַבֲּאִכיָלה מוֶּﬠֶטת ִמְתַיֶשֶּׁבת ַדְּﬠתּוֹ ְמַﬠט ְוֵאינוֹ ָרֵﬠב‬ ‫ָכּל ָכּ ְכּמוֹ ֶשָׁהָיה‪ַ .‬וֲאִפלּוּ ְבַּכַזּ ִית ֶשֵׁאין בּוֹ ְכֵּדי ְלָהִשׁיב ַדְּﬠתּוֹ‪,‬מב‪ִ 28,‬מָכּל ָמקוֹם‪ֵ ,‬אינוֹ ָרֵﬠב ָכּל ָכּ ַמָמּשׁ ְכּמוֹ ֶשָׁהָיה‪.‬‬ ‫ְוֵכן ָהאוֵֹכל ְשָׁאר ַמֲאָכִלים ִל ְרָﬠבוֹן‪ְ .‬וַגם ִמי ֶשֵׁאינוֹ ָרֵﬠב – ֵאין ָהֲאִכיָלה ְמעוֶֹרֶרת לוֹ ַתֲּאַות ַהַמֲּאָכל ֶאָלּא ֵתֶּכף וִּמָיּד ַאַחר‬ ‫ֶשָׁפְּתחוּ ְבֵּני ֵמָﬠיו‪ֲ ,‬אָבל ִאם ָשָׁהה ַאַחר ֲאִכיָלתוֹ – ִנְסְתָּמה ִאְצטוְֹמָכא‪ְ ,‬ושׁוּב ֵאינוֹ ָחֵפץ ֶלֱאֹכל ָכּל ָכּ ‪ֲ ,‬אִפלּוּ ְכּמוֹ ֶשָׁהָיה‬ ‫ָחֵפץ ֹקֶדם ֶשָׁאַכל‪ְ .‬וִאם ַאַחר ָכּ חוֵֹזר ְוָתֵאב ְמַﬠט ְכּמוֹ ֹקֶדם ֶשָׁאַכל – ַוַדּאי ְבָּכ ִנְתַﬠְכָּלה ֲאִכיָלה זוֹ‪ְ ,‬וֵאינוֹ ָיכוֹל ְלָבֵר ‪.‬‬ ‫ְוֵאין ָאנוּ ְבִּקיִאים ָבֶּזה‪ָ ,‬לֵכן ל ֹא ִיְשֶׁהה ְכָּלל ַאַחר ֲאִכיָלה מוֶּﬠֶטת ֹקֶדם ִבּ ְרַכּת ַהָמּזוֹן‪ְ .‬וֵישׁ ָלחוּשׁ ְלִדְבֵריֶהם ְלָהֵקל ִבְּסֵפק‬ ‫‪ְ.‬בָּרכוֹת‪,‬מג ֶשׁלּ ֹא יוַּכל ְלָבֵר ַﬠד ְכֵּדי ִהלּוּ ד' ִמיִלין ַכְּסָּבָרא ָה ִראשׁוָֹנה‬ ‫ְוִאם ֵאַרע ֶשָׁשָּׁהה ַאַחר ֲאִכיָלתוֹ ְוחוֵֹזר ְואוֵֹכל ְלהוִֹציא ַﬠְצמוֹ ִמיֵדי ָסֵפק – ֵאין ָצ ִרי ְלָבֵר "ַהמּוִֹציא"מד ָכּל ֶשׁלּ ֹא ִהִסּיַח‬ ‫ַדְּﬠתּוֹ‪,‬מה ְוֵישׁ אוְֹמ ִרים ֲאִפלּוּ ִהִסּיַח ַדְּﬠתּוֹ‪ְ ,‬כּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קע"ט‪.‬מו‬ ‫ֲאָבל ָכּל ֶשַׁוַּדּאי ִנְתַﬠֵכּל ַהָמּזוֹן ֶשֵׁבַּר ָﬠָליו – ִנְסַתְּלָּקה ְבָּרָכה ָה ִראשׁוָֹנה‪ְ .‬וֵכן ָהרוֶֹצה ִלְפֹטר ְשֵׁתּי ֲאִכילוֹת ִבְּבָרָכה ַאַחת‬ ‫ְוָשָׁהה ֵבּי ְנַת ִים ְכִּשׁעוּר ִﬠכּוּל – ָצ ִרי ַלֲח ֹזר וְּלָבֵר ‪ :‬מז‬

‫‪12/14/2020, 12:02 PM‬‬

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Shulchan Aruch: Chapter 185 - To Recite Grace after Meals Aloud; Othe...

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https://www.chabad.org/library/article_cdo/aid/3335603/jewish/Shulcha...

Shulchan Aruch: Chapter 185 - To Recite Grace after Meals Aloud; Other Particulars Applying to Grace after Meals By Rabbi Schneur Zalman of Liadi

SECTION 185 To Recite the Grace after Meals Aloud; Other Particulars Applying to Grace after Meals. (1–5) ‫ וּבוֹ ה' ְסִﬠיִפים‬,‫ ְוֶיֶתר ְפָּרִטים ְבִּב ְרַכּת ַהָמּזוֹן‬,‫קפה ְלָבֵר ִבּ ְרַכּת ַהָמּזוֹן ְבּקוֹל ָרם‬: 1 The Grace after Meals may be recited in any language,1 as [implied by] the phrase:2 “You shall bless G-d…,” i.e., in any language that you bless.3 For Scripture required one only to “bless G-d your L-rd,” [understood to mean]: You may bless Him in any language in which you understand that you are blessing “G-d your L-rd for the good land that He gave you.” If, however, one does not understand the language [in which he is reciting Grace], even if it is [recited in] the Holy Tongue, he does not fulfill his obligation. Since he does not understand the words that he is reciting,4 it cannot be said that he is “bless[ing] G-d your L-rd.”2 (See Magen Avraham 434:6,5 [which discusses the nullification of chametz]. In that instance, [even though one does not understand the exact words he is saying, his statements are effective,] because all that is necessary is that the person nullify [his ownership of chametz] in his heart,6 as stated in Chok Yaakov [434]:12.7 In contrast, one is obligated to actually verbalize the words of Grace, as will be stated.8 [Hence, unless he understands what he is saying, he does not fulfill his obligation.]) Although the person knows for Whom he is reciting the blessing and his intent is to bless G-d with these words, [still, since he does not understand what he is saying, he does not fulfill his obligation]. How much more so does this apply when the person’s heart turns to other matters while he recites Grace, even though he understands the Holy Tongue! Therefore, women and unlearned people who do not understand the Holy Tongue are obligated to recite Grace in a language that they understand and not in the Holy Tongue. Similarly, they may not fulfill their obligation by listening to [the blessings recited] in the Holy Tongue by the leader of Grace in a zimun. Instead, they should recite Grace themselves in a language that they understand. Other authorities maintain that a person fulfills his obligation [by reciting or listening to a blessing] in the Holy Tongue even if he does not understand that language. This does not apply with regard to other languages. Therefore, women and unlearned people may fulfill their obligation by listening to [the blessings recited] in the Holy Tongue by the leader of Grace in a zimun. This is the common practice, although it is appropriate to be stringent and follow the first opinion. ‫ ִכּי ל ֹא ִחֶיְּב‬3,‫ג‬, ‫ ְבָּכל ָלשׁוֹן ֶשַׁאָתּה ְמָבֵר‬,"'‫ "וֵּבַרְכָתּ ֶאת ה' ְוגוֹ‬2,‫ ֶשֶׁנֱּאַמרב‬1,‫א‬,‫א ִבּ ְרַכּת ַהָמּזוֹן ֶנֱאֶמֶרת ְבָּכל ָלשׁוֹן‬ ‫ וְּבָכל ָלשׁוֹן ֶשַׁאָתּה ַמִכּיר ֶשַׁאָתּה ְמָבֵר "ה' ֱא ֶקי ַﬠל ָהָאֶרץ ַהֹטָּבה ֲאֶשׁר ָנַתן‬," ‫ַהָכּתוּב ֶאָלּא ֶשְׁתָּבֵר "ֶאת ה' ֱא ֶהי‬ ‫ ֶשֵׁאין ֲא ִני קוֵֹרא‬,‫ ַוֲאִפלּוּ ִבְּלשׁוֹן ַהֹקֶּדשׁ‬,‫ד ֲאָבל ִאם ֵאינוֹ ַמִכּיר ַהָלּשׁוֹן – ֵאינוֹ יוֵֹצא ְיֵדי חוָֹבתוֹ‬. ‫ – תּוַּכל ְלָבֵר‬2" ‫ָל‬ "‫ )ַﬠֵיּן ְבִּסיָמן תל"ד ְבּ"ָמֵגן ַאְבָרָהם‬4,‫ ֵכּיָון ֶשֵׁאינוֹ ֵמִבין ֵתּבוֹת ַהְבָּרָכה ֶשׁמּוִֹציא ִמִפּיוה‬," ‫ "וֵּבַרְכָתּ ֶאת ה' ֱא ֶקי‬2:‫בּוֹ‬ 12/14/2020, 12:05 PM

Shulchan Aruch: Chapter 185 - To Recite Grace after Meals Aloud; Othe...

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‫ ַמה ֶשֵּׁאין ֵכּן ִבּ ְרַכּת‬7,‫ח‬,‫ ְכּמוֹ ֶשָׁכּתוּב ְבּ"ֹחק ַיֲﬠֹקב" ְסִﬠיף ָקָטן י"א‬6,‫ז‬,‫ ְוַה ְינוּ ִמשּׁוּם ְדִּבטּוּל ַסִגּי ַבֵּלּב‬5,‫ו‬,'‫ְסִﬠיף ָקָטן ו‬ ‫י ְוָכל ֶשֵׁכּן‬.‫ ְוַכָוָּנתוֹ ְלָבֵר ה' ְבֵּתבוֹת ֵאלּוּ‬, ‫ ְוַאף ַﬠל ִפּי ֶשׁיּוֵֹדַﬠ ְלִמי ְמָבֵר‬8,‫ ְכִּדְלַקָמּן( ט‬,‫ַהָמּזוֹן ָצ ִרי ֶשׁיּוִֹציא ִבְּשָׂפָתיו‬ ‫יא ְוָלֵכן ַהָנִּשׁים ְוַﬠֵמּי ָהָאֶרץ‬.‫ ַאף ַﬠל ִפּי ֶשֵׁמִּבין ְלשׁוֹן ַהֹקֶּדשׁ‬,‫ִאם ְלָבבוֹ פּוֶֹנה ִלְדָב ִרים ֲאֵח ִרים ִבְּשַׁﬠת ֲאִמיַרת ַהְבָּרכוֹת‬ ‫ ְוֵכן ֵאיָנם יוְֹצִאים‬.‫ֶשֵׁאיָנם ְמִבי ִנים ְלשׁוֹן ַהֹקֶּדשׁ – ַחָיִּבים ְלָבֵר ִבּ ְרַכּת ַהָמּזוֹן ַבָּלּשׁוֹן ֶשְׁמִּביִנים ְול ֹא ִבְּלשׁוֹן ַהֹקֶּדשׁ‬ ‫יג‬.‫יב ֶאָלּא ְיָב ְרכוּ ְלַﬠְצָמן ַבָּלּשׁוֹן ֶשְׁמִּביִנים‬,‫ִבְּשִׁמיָﬠה ֵמַהְמָבֵר ִבְּלשׁוֹן ַהֹקֶּדשׁ ְבִּזמּוּן‬ .‫ ַמה ֶשֵּׁאין ֵכּן ִבְּשָׁאר ְלשׁוֹנוֹת‬,‫ְוֵישׁ אוְֹמ ִריםיד ֶשִׁבְּלשׁוֹן ַהֹקֶּדשׁ יוֵֹצא ָאָדם ְיֵדי חוָֹבתוֹ ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ֵמִבין ַהָלּשׁוֹן‬ ‫טו ַאף ַﬠל ִפּי ֶשָׁראוּי‬,‫ ְוֵכן נוֲֹהִגים‬.‫ְוָלֵכן ַהָנִּשׁים ְוַﬠֵמּי ָהָאֶרץ יוְֹצִאים ְיֵדי חוָֹבָתם ִבְּשִׁמיָﬠה ֵמַהְמָבֵר ְבִּזמּוּן ִבְּלשׁוֹן ַהֹקֶּדשׁ‬ ‫ טז‬:‫ְלַהְחִמיר ַכְּסָּבָרא ָה ִראשׁוָֹנה‬ 2 The above applies only to Grace. With regard to other blessings — whether blessings recited over benefit, blessings recited over mitzvos, even Kiddush for Shabbos, which is a Scriptural obligation9 — there are opinions that maintain that one fulfills his obligation [by reciting them] in any language, even if one does not understand [that language]. The same ruling applies with regard to [the recitation of] Hallel.10 In contrast, with regard to the reading of the Megillah,11the recitation of the Shema,12 and the Shemoneh Esreh, [one does not fulfill his obligation unless he understands what is being said]. For with regard to the Megillah, it is written:13 “To the Jews, in their script and in their language,” thereby excluding other languages with which they are not familiar. With regard to the recitation of the Shema, it is written:14 “Hear,” which [our Sages interpret15 as meaning,] in any language that you hear, i.e., understand. If, by contrast, one does not understand that language, even if it is the Holy Tongue, he does not fulfill his obligation, unless he understood and concentrated during [the recitation of] the first verse,16 as [our Sages stated:]15 “Until this point, there is a mitzvah to concentrate.17 Afterwards, the mitzvah is to read.” And the mitzvah of reading may be fulfilled even if one does not understand the language [he is reading], as is true with regard to Hallel10and the Megillah.18 Similarly, with regard to the Shemoneh Esreh, since with regard to the first blessing,19 concentrated intent is a prerequisite, even after the fact, it is governed by the same laws as the recitation of the Shema. By contrast, after the fact, concentration is not imperative for other blessings, with the exception of Grace.20 Other authorities maintain that all the blessings resemble Grace in this respect and one does not fulfill his obligation when he does not understand the wording. According to the second opinion [in subsection 1, this applies only] in other languages, and according to the first opinion, even in the Holy Tongue. For our Sages established all their ordinances in a manner resembling Scriptural practice.21 [As stated above,] with regard to Grace, it cannot be said that [one is fulfilling the commandment to] “bless G-d your L-rd” when he does not understand the words of the blessing or when his heart turns to other matters. The same applies with regard to other blessings: [when understanding or concentration is lacking,] one does not fulfill the obligation of the blessing. With regard to [the recitation of] Hallel and [the reading of] the Megillah, by contrast, the binding obligation is only the mitzvah of reading,22 as is true with regard to the recitation of the Shema after the first verse. [Therefore,] one may recite a blessing over this reading even though he does not understand the Holy Tongue. To cite a parallel: An unlearned person who knows how to read the Torah23 receives an aliyah and recites the blessings of the Torah in the presence of

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the congregation even though he does not understand what he is reading.24 [This ruling applies] even in the present era when a person who receives an aliyah does not himself read from the Torah.25 All the blessings, by contrast, were ordained, not as [mere] recitation, but as [an act of] blessing G-d, as it is written with regard to Grace, “You shall bless G-d, your L-rd.” Therefore if one does not understand the words that are the essential elements of the blessing or if one’s heart is turned to other matters when reciting them, he is not considered to be reciting a blessing at all. This [ruling] applies even if he recites the blessing in the Holy Tongue according to the first opinion [mentioned in subsection 1]. (The words that are the essential elements of the blessing are “Blessed,” “G-d,” His sovereignty,26 and the subjectfor which one is reciting the blessing, e.g., “…Who created the fruit of the earth” or “…through Whose word everything came into existence.” Similar concepts apply with regard to the blessings concerning the mitzvos. [This does not apply with regard] to the remainder of the wording of the blessings in the long blessings. Even with regard to those words whose recitation is a binding imperative [even] after the fact, e.g., the covenant [of circumcision] and the Torah, in the blessing [of thanks] for Eretz Yisrael, and the royal House of David, in the blessing Boneh Yerushalayim27— what is an absolute imperative is the recitation of these words and not their comprehension. For [these words] are not deemed a blessing, concerning which we would say that since one does not understand them, he is [therefore] not considered to be blessing G-d. In contrast, whenever a blessing begins and concludes with the word “Blessed,” the understanding of the beginningand the end of the blessing is a binding requirement. This applies even when there are many blessings that follow in succession to each other, like the blessings of the Shema. These blessings do not resemble the blessings of the Shemoneh Esreh, [concerning which the ruling is that] from the second blessing onward, the comprehension of the blessing is not a binding requirement after the fact. [The rationale:] All of the blessings of the Shemoneh Esreh [in essence] constitute one mitzvah. In the first three blessings, one is like a servant who presents words of praise in his master’s presence.In the thirteen intermediate blessings, one is like a servant who asks for an allotment from his master, and, in the last three, like a servant who has received [an allotment] from his master, takes leave of him, and seeks his permission [to do so].28 Indeed, for this reason, it is unacceptable for one to recite one [of these blessings] without [reciting all] the others, as explained in sec. 69:1.29 Therefore, once a person understood [the meaning of] the first blessing and concentrated during its recitation, [since] it is the fundamental expression of praise for the Holy One, blessed be He, [our Sages] did not require him to repeat the Shemoneh Esreh [even if his understanding or concentration was lacking in the later blessings]. For he fulfilled the fundamental mitzvah of the Sages by presenting the praises of the Omnipresent in his mouth and heart through [the recitation of] the first blessing. Its [recitation] is the fundamental dimension of the mitzvah of prayer, [as evidenced by the ruling19 that] if one did not concentrate his attention during [the recitation of] the first blessing — even though he concentrated throughout the remainder of the Shemoneh Esreh — he did not fulfill his obligation. [The above rationale does not apply, however,] with regard to the blessings of the Shema. Each [blessing] is an independent mitzvah, as explained in the above source.30 Accordingly, [one’s] understanding and concentration during one [of

12/14/2020, 12:05 PM

‫‪https://www.chabad.org/library/article_cdo/aid/3335603/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 185 - To Recite Grace after Meals Aloud; Othe...‬‬

‫)‪those blessings] is of no consequence with regard to another.‬‬ ‫‪With regard to the application of this law, [we follow the principle:] “After the fact,‬‬ ‫‪when there is uncertainty regarding the necessity [to repeat] a blessing, we rule‬‬ ‫‪leniently.”31 Nevertheless, as an initial preference, one should be very careful with‬‬ ‫‪regard to his concentration during the recitation of blessings. In particular, [this‬‬ ‫‪applies with regard] to Grace, since there are authorities who maintain that even‬‬ ‫‪after the fact, one does not fulfill his obligation [if he lacks concentration].32‬‬ ‫ב ְוָכל ֶזה ְבִּב ְרַכּת ַהָמּזוֹן‪ֲ ,‬אָבל ִבְּשָׁאר ְבָּרכוֹת‪ֵ ,‬בּין ִבּ ְרַכּת ַהֶנֱּה ִנין ֵבּין ִבּ ְרַכּת ַהִמְּצוֹת‪,‬יז ַוֲאִפלּוּ ִקדּוּשׁ ְלַשָׁבּתיח ֶשׁהוּא ִמן‬ ‫ַהתּוָֹרהיט‪ֵ – 9,‬ישׁ אוְֹמ ִריםכ ֶשׁיּוֵֹצא ְיֵדי חוָֹבתוֹ ְבָּכל ָלשׁוֹן ֲאִפלּוּ ֵאינוֹ ֵמִבין‪ְ .‬וֵכן ְבַּהֵלּל‪.‬כא‪10,‬‬ ‫ַמה ֶשֵּׁאין ֵכּן ִבְּמִגָלּהכב‪ 11,‬וִּבְק ִריַאת ְשַׁמעכג‪ 12,‬וִּבְתִפָלּה‪,‬כד ֶשַׁבְּמּ ִגָלּה ֶנֱאַמר ָבּהּ‪ :‬כה‪ְ " 13,‬וֶאל ַה ְיּהוִּדים ִכְּכָתָבם‬ ‫ְוִכְלשׁוָֹנם"‪ְ ,‬לַמֵﬠט ְשָׁאר ְלשׁוֹנוֹת ְכֶּשֵׁאין ַמִכּי ִרין‪,‬כו וִּבְק ִריַאת ְשַׁמע ֶנֱאַמר‪ :‬כז‪ְ" 14,‬שַׁמע"‪ְ ,‬בָּכל ְלשׁוֹן ֶשַׁאָתּה שׁוֵֹמַﬠ‪,‬כח‬ ‫ְכּלוַֹמר ֵמִבין‪.‬כט‪ֲ 15,‬אָבל ִאם ֵאינוֹ ֵמִבין ַהָלּשׁוֹן‪ֲ ,‬אִפלּוּ הוּא ְלשׁוֹן ַהֹקֶּדשׁל – ל ֹא יוֵֹצא ְיֵדי חוָֹבתוֹ‪ֶ ,‬אָלּא ִאם ֵכּן ֵהִבין‬ ‫ְו ִנְתַכֵּוּן ְבָּפסוּק ִראשׁוֹן‪ֶ 16,‬שַׁﬠד ָכּאן ִמְצַות ַכָּוָּנה‪ 17,‬וִּמָכּאן ָוֵאיָל ִמְצַות ְק ִריָאה‪,‬לא וִּמְצַות ְק ִריָאה ָיכוֹל ְלַקֵיּם ַאף‬ ‫ֶשֵׁאינוֹ ֵמִבין ַהָלּשׁוֹן‪ְ ,‬כּמוֹ ְבַּהֵלּללב וְּמִגָלּה‪.‬לג‪ְ 18,‬וֵכן ְתִּפָלּה‪ ,‬הוִֹאיל ְוַהַכָּוָּנה ְמַﬠֶכֶּבת ָבּהּ ֲאִפלּוּ ְבִּדיֲﬠַבד ִבְּבָרָכה‬ ‫ִראשׁוָֹנהלד‪ִ – 19,‬דּיָנהּ ִכְּק ִריַאת ְשַׁמע‪.‬לה ֲאָבל ְשָׁאר ְבָּרכוֹת חוּץ ִמִבּ ְרַכּת ַהָמּזוֹן – ֵאין ַהַכָּוָּנה ְמַﬠֶכֶּבת ְבִּדיֲﬠַבד‪.‬לו‪20,‬‬ ‫ְוֵישׁ אוְֹמ ִריםלז ֶשָׁכּל ַהְבָּרכוֹת ֵהן ְכִּב ְרַכּת ַהָמּזוֹן ְלִﬠְנָין ֶזה‪ֶ ,‬שֵׁאינוֹ יוֵֹצא ְיֵדי חוָֹבתוֹ ְכֶּשֵׁאינוֹ ֵמִבין ַהָלּשׁוֹן‪ְ ,‬לִפי ְסָבָרא‬ ‫ָהַאֲחרוָֹנה ִבְּשָׁאר ְלשׁוֹנוֹת‪ ,‬וְּלִפי ְסָבָרא ָה ִראשׁוָֹנה ֲאִפלּוּ ִבְּלשׁוֹן ַהֹקֶּדשׁ‪ֶ ,‬שָׁכּל ַמה ֶשִּׁתְּקּנוּ ֲחָכִמיםלח – ִתְּקנוּ ְכֵּﬠין ֶשׁל‬ ‫תּוָֹרה‪,‬לט‪ 21,‬וְּכמוֹ ֶשְׁבִּב ְרַכּת ַהָמּזוֹן ֵאין ֲא ִני קוֵֹרא בּוֹ‪" 2:‬וֵּבַרְכָתּ ֶאת ה'"‪ְ ,‬כֶּשֵׁאינוֹ ֵמִבין ֵתּבוֹת ַהְבָּרָכה‪ ,‬אוֹ ֶשְׁלָּבבוֹ‬ ‫‪.‬פּוֶֹנה ִל ְדָב ִרים ֲאֵח ִרים – הוּא ַהִדּין ִבְּשָׁאר ְבָּרכוֹת ל ֹא ָיָצא ְיֵדי חוַֹבת ַהְבָּרָכה‬ ‫ַמה ֶשֵּׁאין ֵכּן ְבַּהֵלּל וִּבְמִגָלּה ֶשֵׁאין ָבֶּהם ֶאָלּא ִמְצַות ְק ִריָאה ְלַﬠֵכּב‪,‬מ‪ְ 22,‬כּמוֹ ִבְּק ִריַאת ְשַׁמע ִמָפּסוּק ִראשׁוֹן ָוֵאיָל מא‬ ‫– ָיכוֹל הוּא ַגּם ֵכּן ְלָבֵר ַﬠל ְק ִריָאה זוֹ ַאף ֶשֵׁאינוֹ ֵמִבין ִבְּלשׁוֹן ַהֹקֶּדשׁ‪ְ ,‬כּמוֹ ֶשַׁﬠם ָהָאֶרץ ֶשׁיּוֵֹדַﬠ ִלְקרוֹת ַבּתּוָֹרה‪23‬‬ ‫עוֶֹלה וְּמָבֵר ָﬠֶליָה ְבִּצבּוּר ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ֵמִבין ְק ִריָאתוֹ‪,‬מב‪ַ 24,‬וֲאִפלּוּמג ִבְּזַמן ַהֶזּה ֶשָׁהעוֶֹלה הוּא ֵאינוֹ קוֵֹרא‬ ‫ְבַּﬠְצמוֹ‪.‬מד‪25,‬‬ ‫ֲאָבל ָכּל ַהְבָּרכוֹת ל ֹא ִתְּקּנוּ אוָֹתם ְכֵּדי ִלְקרוָֹתן‪ֶ ,‬אָלּא ְלָבֵר ֶאת ה'‪ְ ,‬כּמוֹ ֶשָׁכּתוּב ְבִּב ְרַכּת ַהָמּזוֹן‪" 2:‬וֵּבַרְכָתּ ֶאת ה'‬ ‫ֱא ֶהי "‪ְ ,‬לִפיָכ ִאם ֵאינוֹ ֵמִבין ַהֵתּבוֹת ֶשֵׁהן ִﬠַקּר ַהְבָּרכוֹת‪ ,‬אוֹ ֶשְׁלָּבבוֹ פּוֶֹנה ְלָדָבר ַאֵחר ִבְּשַׁﬠת ֲאִמיָרָתן – ל ֹא ֵבַּר‬ ‫‪ְ.‬כּלוּם‪ֲ ,‬אִפלּוּ ֵבַּר ִבְּלשׁוֹן ַהֹקֶּדשׁ ְלִפי ְסָבָרא ָה ִראשׁוָֹנה‬ ‫ְוֵתבוֹת ִﬠַקּר ַהְבָּרָכה ֵהן‪ָ" :‬בּרוּ "‪" ,‬ה'"‪ ,‬וַּמְלכוּת‪,‬מה‪ְ 26,‬וִﬠ ְנָין ֶשְׁמָּבֵר ָﬠָליו‪ְ ,‬כּגוֹן "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה"‪ ,‬אוֹ "ֶשַׁהֹכּל(‬ ‫ִנְהָיה ִבְּדָברוֹ"‪ְ .‬וֵכן ְבִּב ְרכוֹת ַהִמְּצוֹת‪ֲ .‬אָבל ְשָׁאר נַֻסּח ַהְבָּרָכה ַבְּבָּרכוֹת ָהֲאֻרכּוֹת‪ַ ,‬וֲאִפלּוּ ֵתּבוֹת ַהְמַﬠְכּבוֹת ֲאִפלּוּ‬ ‫ְבִּדיֲﬠַבד‪ְ ,‬כּגוֹן ְבּ ִרית ְותוָֹרה ְבִּב ְרַכּת ָהָאֶרץ‪ ,‬וַּמְלכוּת ֵבּית ָדּ ִוד ְבּ"בוֵֹנה ְירוָּשַׁלִים"מו‪ֵ – 27,‬אין ְמַﬠְכּבוֹת ֶאָלּא ֲאִמיָרָתן‬ ‫ְול ֹא ֲהָבָנָתן‪ְ ,‬לִפי ֶשֵׁאין ֵשׁם ְבָּרָכה ֲﬠֵליֶהן לוַֹמר ֶשֵׁכּיָון ֶשֵׁאינוֹ ֵמִבין ֵאינוֹ ְמָבֵר ה'‪ֲ .‬אָבל ָכּל ְבָּרָכה ֶשׁפּוַֹתַחת ְוחוֶֹתֶמת‬ ‫‪ְ.‬בּ"ָברוּ " – ְמַﬠֶכֶּבת ֲהָבָנָתהּ ִבְּפִתיָחָתהּ וַּבֲחִתיָמָתהּ‪ַ ,‬וֲאִפלּוּ ֵהן ְבָּרכוֹת ַרבּוֹת ְסמוּכוֹת זוֹ ָלזוֹ‪ְ ,‬כּמוֹ ִבּ ְרַכּת ְק ִריַאת ְשַׁמע‬ ‫ְוֵאין דּוֹמוֹת ְלִב ְרכוֹת ַהְתִּפָלּה ִמְבָּרָכה ְשׁ ִנָיּה ָוֵאיָל ‪ֶ ,‬שֵׁאין ֲהָבָנָתן ְמַﬠֶכֶּבת ְבִּדיֲﬠַבד‪ְ ,‬לִפי ֶשָׁכּל ִבּ ְרכ]וֹ[ת ַהְתִּפָלּה ֵהן‬ ‫ִמְצָוה ַאַחת‪ ,‬ג' ִראשׁוֹנוֹת ְכֶּﬠֶבד ֶשְׁמַּסֵדּר ֶשַׁבח ִלְפֵני ַרבּוֹ‪ְ ,‬וי"ג ֶאְמָצִﬠיּוֹת ְכֶּﬠֶבד ֶשְׁמַּבֵקּשׁ ְפָּרס ֵמַרבּוֹ‪ְ ,‬וג' ַאֲחרוֹנוֹת‬ ‫ְכֶּﬠֶבד ֶשִׁקֵּבּל ֵמַרבּוֹ ְו ִנְפָטר ְונוֵֹטל ְרשׁוּת‪,‬מז‪ְ 28,‬וָלֵכן ִאי ֶאְפָשׁר לוַֹמר זוֹ ְבּל ֹא זוֹ‪ְ ,‬כּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ס"ט‪.‬מח‪29,‬‬ ‫ְלִפיָכ ‪ֵ ,‬כּיָון ֶשֵׁהִבין ְו ִנְתַכֵּוּן ִבְּבָרָכה ִראשׁוָֹנה‪ֶ ,‬שִׁהיא ִﬠַקּר ִסדּוּר ְשָׁבָחיו ֶשׁל ַהָקּדוֹשׁ ָבּרוּ הוּאמט – ל ֹא ִהְצ ִריכוּ ַלֲח ֹזר‬ ‫וְּלִהְתַפֵּלּל‪ֵ ,‬כּיָון ֶשִׁקֵּיּם ִﬠַקּר ִמְצַות ֲחָכִמים‪ֶ ,‬שִׁסֵּדּר ְשָׁבָחיו ֶשׁל ָמקוֹם ְבִּפיו וִּבְלָבבוֹ ִבְּבָרָכה ִראשׁוָֹנה‪ֶ ,‬שֶׁזּהוּ ִﬠַקּר ִמְצַות‬ ‫ַהְתִּפָלּה‪ֶ ,‬שֲׁהֵרי ִאם ל ֹא ִכֵּוּן ִלבּוֹ ִבְּבָרָכה ִראשׁוָֹנה‪ַ ,‬אף ַﬠל ִפּי ֶשִׁכֵּוּן ְבָּכל ְשָׁאר ַהְתִּפָלּה – ל ֹא ָיָצא ְיֵדי חוָֹבתוֹ‪.‬נ ֲאָבל‬ ‫ְבִּב ְרכוֹת ְק ִריַאת ְשַׁמע‪ֶ ,‬שָׁכּל ַאַחת ִמְצָוה ִבְּפֵני ַﬠְצָמהּ‪ְ ,‬כּמוֹ ֶשׁ ִנְּתָבֵּאר ָשׁםנא‪ֵ – 30,‬אין ֲהָבָנה ְוַכָוָּנה ֶשׁל זוֹ מוֶֹﬠֶלת‬ ‫‪ְ).‬כּלוּם ְלזוֹ‬ ‫וְּלִﬠ ְנַין ֲהָלָכה‪ְ ,‬סֵפק ְבָּרכוֹת ְלָהֵקל ְבִּדיֲﬠַבד‪ֲ .‬אָבל ְלַכְתִּחָלּה ָצ ִרי ִלָזֵּהר ְמֹאד ְבַּכָוַּנת ַהְבָּרָכה‪,‬נב‪ 31,‬וִּבְפָרט ְבִּב ְרַכּת‬ ‫ַהָמּזוֹן‪ֵ ,‬כּיָון ֶשֵׁיּשׁ אוְֹמ ִרים ֶשֲׁאִפלּוּ ְבִּדיֲﬠַבד ל ֹא ָיָצא‪ :‬נג‪32,‬‬

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3 A person should not recite the Grace after Meals [merely] in his heart. If, however, he recites Grace in that manner, he fulfills his obligation,33 provided he verbalizes the words with his lips, even though he recites them in so silent a whisper that they were not audible, merely speaking to his heart. If, however, he did not verbalize the words at all, but merely thought them over in his heart, he did not fulfill his obligation, for thinking over [the words] is not equivalent to speech.34 Nevertheless, if he cannot verbalize the words because of illness or because of another factor beyond his control,35 he should review them in his heart. To cite a parallel: Before the ordinance of Ezra was nullified,36 our Sages required37 a person who had a seminal emission and who did not have water in which he could immerse, to review [the words] of Grace in his heart, because it is a Scriptural requirement.38 By contrast, according to the letter of the law, when forces beyond his control prevent a person from verbalizing other blessings which he is obligated to recite by Rabbinic Law, he need not review them in his heart. [To cite a parallel:] One who had a seminal emission was not required to review words of Torah [merely in thought,38 although] he is permitted to contemplate words of Torah the entire day. [The rationale for the restriction:] Since the person does not fulfill his obligation to recite the blessings by reviewing the words of the blessings in his mind, in any case, [the Rabbis did not obligate him to do so]. Even so, he should review the words of the blessing in which he is obligated, because G-d will see into his heart and reward him for his thoughts, as [intimated by] the verse:39 “Say in your hearts….” (A sick person should conduct himself in this manner even with regard to blessings that he is not mandated to recite, but in which he causes himself to be obligated, e.g., blessings recited for benefit. A healthy person who is held back by forces beyond his control and cannot verbalize [a blessing] because his location is unclean, [but not entirely filthy] — and thus, speaking [words of blessing] is forbidden, but thought is permitted, as stated in sec. 62[:3]40 — or by other situations beyond his control,41 should not benefit from this world without a blessing,42 even though he reviews the blessing in his heart, for [in this instance, even] after the fact, one does not fulfill his obligation through thought alone.) Other authorities maintain that, after the fact, one may fulfill all the blessings, even Grace, by reviewing them in his mind. They do not resemble the Shema, for concerning it, it is written:43 “You shall speak of them,” and reviewing the words is not equivalent to speech. With regard to Grace, by contrast, it is not stated “you shall speak,” but “you shall bless,” and one who reviews the words of a blessing in his heart can also be said to be blessing. Fundamentally, the halachah follows the first opinion.44 Nevertheless, in a pressing situation of great necessity, one may rely on [the second opinion] with regard to the other blessings that are of Rabbinic origin. ‫ ֶאָלּא ֶשֵׁבַּר ְבַּלַחשׁ ָכּל ָכּ ַﬠד‬,‫ ְוהוּא ֶשׁהוִֹציא ִבְּשָׂפָתיו‬33,‫נד‬.‫ ְוִאם ֵבַּר – ָיָצא‬.‫ג ל ֹא ְיָבֵר ָאָדם ִבּ ְרַכּת ַהָמּזוֹן ְבִּלבּוֹ‬ ‫ ֶשִׁה ְרהוּר‬,‫ ֲאָבל ִאם ל ֹא הוִֹציא ִבְּשָׂפָתיו ְכָּלל ֶאָלּא ִה ְרֵהר ְבִּלבּוֹ ְלַבד – ל ֹא ָיָצא‬,‫ֶשׁלּ ֹא ִהְשִׁמיַﬠ ְלָאְזנוֹ ֶאָלּא ֵבַּר ְבִּלבּוֹ‬ 34,‫נה‬.‫ֵאינוֹ ְכִּדבּוּר‬ ‫נו ְכּמוֹ ֶשִׁהְצ ִריכוּ‬,‫ ֵאינוֹ ָיכוֹל ְלהוִֹציא ִבְּשָׂפָתיו – ָצ ִרי ְלַה ְרֵהר ְבִּלבּוֹ‬35‫ ִאם ֵמֲחַמת ֹחִלי אוֹ ֹאֶנס ַאֵחר‬,‫וִּמָכּל ָמקוֹם‬ ‫נח הוִֹאיל‬,‫ ֶשׁ ְיַּה ְרֵהר ְבִּלבּוֹ ִבּ ְרַכּת ַהָמּזוֹן‬,‫ ִאם ֵאין לוֹ ַמ ִים ִלְטֹבּל‬36,‫נז‬,‫ ֹקֶדם ֶשִׁבְּטּלוּ ַתָּקַּנת ֶﬠְזָרא‬,‫ ְלַבַﬠל ֶק ִרי‬37‫ֲחָכִמים‬ 38,‫נט‬.‫ְוִהיא ִמן ַהתּוָֹרה‬

12/14/2020, 12:05 PM

Shulchan Aruch: Chapter 185 - To Recite Grace after Meals Aloud; Othe...

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‫ֲאָבל ִמי ֶשׁהוּא ָאנוּס ְוֵאינוֹ ָיכוֹל ְלהוִֹציא ִבְּשָׂפָתיו ְשָׁאר ְבָּרכוֹת ֶשׁהוּא ַחָיּב ָבֶּהן ִמִדְּבֵרי סוְֹפ ִרים – ֵאין ָצ ִרי ְלַה ְרֵהר‬ ‫סא ֶשָׁהָיה ֻמָתּר ְלַה ְרֵהר ָכּל ַהיּוֹם ְבִּדְבֵרי‬,‫ ְכּמוֹ ֶשׁלּ ֹא ִהְצ ִריכוּ ְלַבַﬠל ֶק ִרי ְלַה ְרֵהר ְבִּדְבֵרי תּוָֹרה‬,‫ְבִּלבּוֹס ִמן ַהִדּין‬ ‫ ִכּי‬,‫ ֶאָלּא ֶשַׁאף ַﬠל ִפּי ֵכן ֵישׁ לוֹ ְלַה ְרֵהר ַהְבָּרָכה ֶשִׁנְּתַחֵיּב ָבּהּ‬,‫סב ֵכּיָון ֶשֵׁאינוֹ יוֵֹצא ְיֵדי חוַֹבת ַהְבָּרכוֹת ְבִּה ְרהוּר‬,‫תּוָֹרה‬ ‫ "ִאְמרוּ ִבְלַבְבֶכם ְוגוֹ‬39,‫סג וְּכמוֹ ֶשָׁכּתוּבסד‬,‫ ִלֵתּן לוֹ ְשַׂכר ַהַמֲּחָשָׁבה‬,"‫"'"ה' ִי ְרֶאה ַלֵלָּבב‬. (‫ ֲאָבל ַהָבּ ִריא‬.‫ ְכּגוֹן ִבּ ְרַכּת ַהֶנֱּה ִנין‬,‫ ֶאָלּא ֶשֵׁמִּביא ַﬠְצמוֹ ִליֵדי ִחיּוּב‬,‫ְוֵכן ַיֲﬠֶשׂה ַהחוֶֹלה ֲאִפלּוּ ִבְּבָרָכה ֶשׁלּ ֹא ִנְתַחֵיּב ָבּהּ‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ ְבִּﬠ ְנַין ֶשָׁאסוּר ְלַדֵבּר וֻּמָתּר ְלַה ְרֵהר‬,‫ֶשׁהוּא ָאנוּס ְוֵאינוֹ ָיכוֹל ְלַבֵטּא ִבְּשָׂפַת ִים ִמְפֵּני ַהָמּקוֹם ֶשֵׁאינוֹ ָנִקי‬ ‫ ַאף ַﬠל ִפּי ֶשְׁמַּה ְרֵהר אוֹתוֹ‬42,‫סז‬,‫ – ל ֹא ֵיָהֶנה ֵמעוָֹלם ַהֶזּה ְבּל ֹא ְבָּרָכה‬41,‫ אוֹ ִמְפֵּני ֹאֶנס ַאֵחרסו‬40,‫סה‬,‫ְבִּסיָמן ס"ב‬ ‫ ֵכּיָון ֶשֵׁאינוֹ יוֵֹצא ְיֵדי חוָֹבתוֹ ְבִּה ְרהוּר ְבּ ִדיֲﬠַבד‬,‫)ְבִּלבּוֹ‬. ‫ ְוֵאיָנן דּוֹמוֹת ִלְק ִריַאת‬,‫ יוֵֹצא ָאָדם ְיֵדי חוָֹבתוֹ ְבִּה ְרהוּר ְבִּדיֲﬠַבד‬,‫ ֲאִפלּוּ ִבּ ְרַכּת ַהָמּזוֹן‬,‫סח ֶשָׁכּל ַהְבָּרכוֹת‬,‫ְוֵישׁ אוְֹמ ִרים‬ ‫ ֶאָלּא‬,"‫ ֲאָבל ְבִּב ְרַכּת ַהָמּזוֹן ל ֹא ֶנֱאַמר " ְוִדַבּ ְרָתּ‬,‫ע ְוִה ְרהוּר ֵאינוֹ ְכִּדבּוּר‬,"‫ " ְוִדַבּ ְרָתּ ָבּם‬43:‫סט ֶשֶׁנֱּאַמר ָבּהּ‬,‫ְשַׁמע‬ ‫ ִבְּשָׁאר ְבָּרכוֹת‬,‫ וִּמָכּל ָמקוֹם‬44,‫עב‬.‫עא ְוָהִﬠָקּר ַכְּסָּבָרא ָה ִראשׁוָֹנה‬.‫ ְוַהְמָבֵר ְבִּלבּוֹ – ַגּם ֵכּן ֵשׁם ְבָּרָכה ָﬠֶליָה‬,"‫"וֵּבַרְכָתּ‬ ‫ עג‬:‫ֶשֵׁהן ִמִדְּבֵרי סוְֹפ ִרים – ֵישׁ ִלְסֹמ ַﬠל ֶזה ִבְּשַׁﬠת ַהְדָּחק וְּלֹצֶר ָגּדוֹל‬ 4 When a head of a household eats together with his young children who have reached the age when they should be trained to recite Grace,45 but they do not know how to recite Grace, or [when he] eats together with his wife who does not know how to recite Grace, he must recite [Grace] aloud so that they will listen and fulfill their obligation, even though he is not including them in a zimun.46It is preferable that they recite the Grace with him, word-for-word, because concentrating and listening [to every word of Grace] is [virtually] impossible, as stated in sec. 183[:10]. (Similar [laws apply] with regard to Kiddush47and Havdalah.)48 ‫ אוֹ ִﬠם ִאְשׁתּוֹ ֶשֵׁאיָנהּ‬, ‫ ְוֵאיָנן יוְֹדִﬠים ְלָבֵר‬45‫ד ַבַּﬠל ַהַבּ ִית ֶשׁאוֵֹכל ִﬠם ָבָּניו ַהְקַּט ִנּיםעד ֶשִׁהִגּיעוּ ְלִחנּוּ ִבּ ְרַכּת ַהָמּזוֹן‬ 46,‫עז‬.‫עו ַאף ַﬠל ִפּי ֶשֵׁאיָנם ְמַזְמּ ִנים ֲﬠֵליֶהם‬,‫יוַֹדַﬠת ְלָבֵר עה – ָצ ִרי ְלָבֵר ְבּקוֹל ָרם ְכֵּדי ֶשׁ ִיְּשְׁמעוּ ְוֵיְצאוּ ְיֵדי חוָֹבָתן‬ 47,‫עח ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קפ"געט ) ְוֵכן ְבִּקדּוּשׁפ‬,‫ ְלִפי ֶשִׁאי ֶאְפָשׁר ְלַכֵוּן ְוִלְשֹׁמַﬠ‬,‫ְוטוֹב ֶשׁיּ ֹאְמרוּ ִﬠמּוֹ ִמָלּה ְבִּמָלּה‬ 48:(‫ְוַהְבָדָּלה‬ 5 A person who is slightly tipsy from [drinking] wine49 is forbidden to pray50 until the influence of the wine abates, even though he would be able to speak before a king without becoming befuddled, as explained in sec. 99:1. Nevertheless, such a person may recite Grace,51 as long as he would be able to speak in the presence of a king. [This leniency applies] even when he cannot speak in a truly appropriate manner, i.e., when he speaks, it is apparent that he is tipsy, but still, he does not blunder or become befuddled. [This concept is derived from] the verse:2 “When you have eaten and are satiated, you shall bless G-d, your L-rd.” Now, after a person [eats to] satiation, there are times when he becomes tipsy. Nevertheless, [even in such a situation,] the Torah obligates him to recite Grace. If, however, a person is intoxicated to the extent that he could not speak in the presence of a king without becoming befuddled, there are authorities who maintain that he should not recite Grace, because a blessing recited by an intoxicated person is an abomination, like the prayer of such a person, as stated in sec. 99[:loc. cit.]. Should he have recited Grace, it is uncertain whether he must recite Grace again when the influence of the wine abates, if his food has not yet begun to digest,52 like an [intoxicated person] is obligated to pray again when the influence of the wine abates.53 [There is room for leniency,] because the laws governing the recitation of Grace are not as severe as those governing prayer, as evidenced by the ruling that, as an initial preference, a person who is tipsy may recite Grace, but he may not pray.

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Similarly, it is uncertain whether [Grace must be recited a second time in the following situation]: A person recited Grace and, afterwards, found feces in front of him54 or at his side, within four cubits, in a place where there was reason to think that excrement might have been found there, and thus it was necessary that he check before he recited Grace there. He, however, was negligent and failed to check [the place. Were such a situation to occur] with regard to prayer, the person would be required to pray again, for to such a prayer, [our Sages55 applied the words of censure],56 “The offering of the wicked is an abomination,” as explained in sec. 76[:11. It is uncertain whether the Sages] were as stringent with regard to Grace and required him to recite it again because of his negligence. [Or perhaps the laws governing the recitation of] Grace are not as severe as [those governing] prayer, as reflected by [the leniency granted to one who is] tipsy. (From the above, it can be deduced that one who is tipsy is also forbidden to recite the Shema, just like [he is forbidden] to pray. For someone who recited the Shema in a place where there was reason to suspect that feces would be present is required to recite the Shema again [if feces were indeed discovered there], just as he is required [to do so] with regard to prayer, as stated in sec. 76[, loc. cit.. In this regard,] the recitation of the blessings of the Shema is equivalent to the recitation of the Shema itself. Similarly, it is uncertain whether one who, due to a factor beyond his control, interrupted [his recitation of] Grace — even if he [merely paused] in silence, but waited for the duration of time it would take to complete its recitation — is required to go back to the beginning [of Grace] as he is required to go back to the beginning of his prayers according to all opinions.57 ([There is reason to rule stringently, because the ruling regarding Grace] is stringent like [that regarding] prayer with regard to making an interruption [to initiate or respond to greetings to and from] one who commands fear and one who ought to be honored, as stated in sec. 183[:11. On the other hand,] perhaps [there is room for leniency with regard to Grace]. For [the rulings governing it] are not as stringent as [those governing] prayer with regard to one who is tipsy or, after the fact, with regard to one who interrupted [Grace to initiate or respond to greetings],58 in which instance, he is not required to go back to the beginning of Grace as he would be with regard to prayer. [Hence,] it is possible to say that similar [leniency is granted] if one waited for the duration of time it would take to complete [the entire Grace].) ([With regard to actual practice,] when there is a doubt with regard to the recitation of blessings, we rule leniently. True, the recitation of Grace is a Scriptural requirement.59 Nevertheless, the requirements to return to the beginning of Grace because: a) the blessing of a drunkard is an abomination; b) “The offering of the wicked is an abomination” when one was negligent and did not check the place [where he recited Grace], and c) unwillingly, due to a factor beyond one’s control, he waited the duration of time in which he could complete the entire Grace, are [all] Rabbinic [stringencies].) There are authorities who maintain that even an intoxicated person who could not speak before a king at all may recite Grace. [They also derive this leniency from] the verse:2 “When you have eaten and are satiated, you shall bless G-d, your L-rd.” For sometimes, after a person eats to satiation, he becomes [not only tipsy, but also] intoxicated. As an initial preference, the first opinion should be given weight and one should

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recite Grace before he reaches [a state of intoxication]. If it happens that a person becomes intoxicated, he should nevertheless recite Grace, as mandated by the latter opinion, because the doubt concerns a Scriptural obligation. Therefore, stringency is required. According to the latter opinion, a person who is tipsy is also not exempt from the recitation of the Shema and its blessings, only one who is intoxicated. True, stringency is applied with regard to [these prayers] and one is required to recite them again when he was negligent and did not check [the cleanliness of] the place and yet [this stringency] is not applied with regard to the recitation of Grace. This fact is not [evidence] that [the laws regarding recital of Shema] are also more stringent with regard to one who is tipsy, only with regard to one who is intoxicated. Therefore, as an initial preference, weight should be given to the first opinion.60 [After the fact,] if it happened that a person drank [immoderately], he should not refrain from reciting the Shema, because this is an issue of uncertainty regarding a Scriptural commandment.61 And whenever one recites the Shema, even because of uncertainty, he must recite it together with its blessings, as stated in sec. 67[:1]. One may recite all the other blessings even when intoxicated, as stated in sec. 99[:1]. Even according to the authorities who maintain that concentrated intent is required with regard to the recitation of all the blessings,62 [blessings recited by an intoxicated person are,] nevertheless, [not disqualified]. For an intoxicated person may have concentrated intent, for he is considered as a mentally competent individual with regard to all matters. He is considered as one who acts intentionally with regard to [being subject to] all the punishments mandated by the Torah, as stated in Choshen Mishpat 235[:22].63 It is only that with regard to the recitation of the Shema and the Shemoneh Esreh — where a higher level of concentrated intent is required — the intent of an intoxicated person is not considered as intent. Instead, it is considered as an abomination, since it is [recited in a] befuddled [state], as evidenced by the fact that he cannot speak in the presence of a king without confusion. With regard to other blessings, by contrast, even a minimal intent is sufficient, even if he is befuddled. ‫ ַאף ַﬠל ִפּי ֶשָׁיּכוֹל ְלַדֵבּר ִלְפֵני ַהֶמֶּל ְוֵאינוֹ‬,‫ ַﬠד ֶשָׁיִּסיר ֵיינוֹ ֵמָﬠָליו‬50‫ ָאסוּר ִבְּתִפָלּה‬49‫ה ַאף ַﬠל ִפּי ֶשְׁשּׁתוּי ַי ִין‬ ‫ ֲאִפלּוּ ֵאינוֹ‬, ‫ ָכּל ֶשָׁיּכוֹל ְלַדֵבּר ִלְפֵני ַהֶמֶּל‬51,‫פב‬,‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן צ"טפא – ְמָבֵר הוּא ִבּ ְרַכּת ַהָמּזוֹן‬,‫ִמְשַׁתֵּבּשׁ‬ ‫ " ְוָאַכְלָתּ‬2,‫פד ֶשֶׁנֱּאַמרפה‬,‫פג ֶאָלּא ֶשֵׁאינוֹ ִנְכָשׁל וִּמְשַׁתֵּבּשׁ‬,‫ ֶשְׁמַּדֵבּר ְו ִנָכּר ִמִדּבּוּרוֹ ֶשׁהוּא ָשׁתוּי‬,‫ָיכוֹל ְלַדֵבּר ָכָּראוּי‬ ‫פז‬. ‫פו ְוַאף ַﬠל ִפּי ֵכּן ִח ְיָּבה אוֹתוֹ ַהתּוָֹרה ְלָבֵר‬,‫ ְוַאַחר ְשִׂביָﬠה ְפָּﬠִמים ֶשׁהוּא ָשׁתוּי‬,"'‫ְוָשָׂבְﬠָתּ וֵּבַרְכָתּ ְוגוֹ‬ ‫ ֶשִׁבּ ְרַכּת‬,‫ֲאָבל ִאם הוּא ִשׁכּוֹר ֶשֵׁאינוֹ ָיכוֹל ְלַדֵבּר ִלְפֵני ַהֶמֶּל ְבּל ֹא ִשׁבּוּשׁ – ֵישׁ אוְֹמ ִריםפח ֶשֵׁאינוֹ ְמָבֵר ִבּ ְרַכּת ַהָמּזוֹן‬ ‫ ְוִאם ֵבַּר – ֵישׁ ְלִהְסַתֵּפּק ִאם ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן צ"ט‬,‫ִשׁכּוֹר תּוֵֹﬠָבה ְכּמוֹ ֶשְׁתִּפָלּתוֹ תּוֵֹﬠָבה‬ ‫ ֵכּיָון‬53,‫ ְכּמוֹ ֶשִׁהְצ ִריכוּ ִבְּתִפָלּה ַלֲח ֹזר וְּלִהְתַפֵּלּל ְכֶּשָׁיִּפיג ֵיינוֹ‬52,‫פט‬,‫ְכֶּשָׁיִּפיג ֵיינוֹ ְבּעוֹד ֶשׁלּ ֹא ִנְתַﬠֵכּל ַהָמּזוֹן ֶשְׁבֵּמָﬠיו‬ ‫ ֶשֲׁהֵרי ָשׁתוּי ֻמָתּר ְלַכְתִּחָלּה ְבִּב ְרַכּת ַהָמּזוֹן ְול ֹא ִבְּתִפָלּה‬,‫ֶשִׁבּ ְרַכּת ַהָמּזוֹן ֵאיָנהּ ֲחמוָּרה ָכּל ָכּ ְכּמוֹ ְתִּפָלּה‬. ‫ אוֹ ְבִּצדּוֹ תּוֹ ד' ַאמּוֹתצ ְבָּמקוֹם ֶשָׁראוּי‬54‫ְוֵכן ֵישׁ ְלִהְסַתֵּפּק ְבִּמי ֶשֵׁבַּר ִבּ ְרַכּת ַהָמּזוֹן ְוַאַחר ָכּ ָמָצא צוָֹאה ְכֶּנְגדּוֹ‬ 55,‫ ְבִּﬠְנַין ֶשִׁבְּתִפָלּה ָצ ִרי ַלֲח ֹזר וְּלִהְתַפֵּלּל‬,‫ְלִהְסַתֵּפּק בּוֹ ְבּצוָֹאה ְוָצ ִרי ְלָבְדָקן ֹקֶדם ֶשׁ ְיָּבֵר ָשׁם וָּפַשׁע ְול ֹא ָבַּדק‬ ‫צא ִאם ֶהְחִמירוּ ַגּם ֵכּן ְבִּב ְרַכּת ַהָמּזוֹן ְלַהְצ ִריכוֹ‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ע"ו‬,"‫ "ֶזַבח ְרָשִׁﬠים תּוֵֹﬠָבה‬56‫ִמשּׁוּם ֶשֶׁנֱּאַמר‬ ‫צב‬.‫ ֵכּיָון ֶשִׁבּ ְרַכּת ַהָמּזוֹן ֵאיָנהּ ֲחמוָּרה ְכּמוֹ ְתִּפָלּה ְלִﬠ ְנַין ָשׁתוּי‬,‫ַלֲח ֹזר וְּלָבֵר ִמשּׁוּם ְפִּשׁיעוּתוֹ‬ (‫צג ֶשֲׁהֵרי ִמי ֶשָׁקָּרא ְק ִריַאת ְשַׁמע ְבָּמקוֹם ֶשָׁראוּי‬,‫ ֶשַׁהָשּׁתוּי ַגּם ֵכּן ָאסוּר ִבְּק ִריַאת ְשַׁמע ְכּמוֹ ִבְּתִפָלּה‬,‫וִּמָכּאן ַאָתּה ָלֵמד‬ ‫ וִּב ְרכוֹת ְק ִריַאת‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ע"ו‬,‫ְלִהְסַתֵּפּק בּוֹ ְבּצוָֹאה – ִהְצ ִריכוּהוּ ַלֲח ֹזר ְוִלְקרוֹת ְכּמוֹ ֶשִׁהְצ ִריכוּהוּ ִבְּתִפָלּה‬ ‫צד )ְשַׁמע ֵהן ִכְּק ִריַאת ְשַׁמע ַﬠְצָמהּ‬. ‫ ִאם ָצ ִרי‬,‫ְוֵכן ֵישׁ ְלִהְסַתֵּפּק ִאם ָפַּסק ְבֶּאְמַצע ִבּ ְרַכּת ַהָמּזוֹן ֲאִפלּוּ ִבְּשִׁתיָקה ְוָשָׁהה ְכֵּדי ִלְגֹמר ֶאת ֻכָּלּהּ ֵמֲחַמת ֵאיֶזה ֹאֶנס‬

12/14/2020, 12:05 PM

‫‪https://www.chabad.org/library/article_cdo/aid/3335603/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 185 - To Recite Grace after Meals Aloud; Othe...‬‬

‫ַלֲח ֹזר ְלר ֹאשׁ ְכּמוֹ ֶשִׁהְצ ִריכוּהוּ ִבְּתִפָלּה ְלִדְבֵרי ַהֹכּלצה‪) 57,‬הוִֹאיל ְוִהיא ֲחמוָּרה ִכְּתִפָלּה ְלִﬠ ְנַין ַהְפָסָקה‪ֶ ,‬שֵׁאין ַמְפִסיִקין‬ ‫ָבּהּ ִמְפֵּני ַה ִיּ ְרָאה ְוַהָכּבוֹד‪ְ ,‬כּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן קפ"ג‪,‬צו אוֹ ֶשָׁמּא ֵכּיָון ֶשֵׁאיָנהּ ֲחמוָּרה ִכְּתִפָלּה ְלִﬠ ְנַין ָשׁתוּי‪ְ ,‬וֵכן ְלִﬠ ְנַין‬ ‫ַהְפָסָקה ְבּ ִדיֲﬠַבד‪ֶ 58,‬שׁלּ ֹא ִהְצ ִריכוּהוּ ַלֲח ֹזר ְלר ֹאשׁ ְבִּב ְרַכּת ַהָמּזוֹןצז ְכּמוֹ ֶשִׁהְצ ִריכוּהוּ ִבְּתִפָלּה‪,‬צח ֵישׁ לוַֹמר ֶשׁהוּא ַהִדּין‬ ‫‪ִ.‬אם ָשָׁהה ְכֵּדי ִלְגֹמר ֶאת ֻכָּלּהּ(‬ ‫וְּסֵפק ְבָּרכוֹת ְלָהֵקל‪ֶ ,‬שַׁאף ֶשִׁבּ ְרַכּת ַהָמּזוֹן ִמן ַהתּוָֹרה‪,‬צט‪ִ 59,‬מָכּל ָמקוֹם‪ֶ ,‬זה ֶשׁ ִיְּצָטֵר ַלֲח ֹזר ְלר ֹאשׁ וְּלָבֵר ‪ִ ,‬משּׁוּם(‬ ‫ֶשִׁבּ ְרַכּת ִשׁכּוֹר תּוֵֹﬠָבה‪ ,‬אוֹ ִמשּׁוּם ֶשׁ"ֶזַּבח ְרָשִׁﬠים תּוֵֹﬠָבה"‪ֶ ,‬שָׁפַּשׁע ְול ֹא ָבַּדק ַהָמּקוֹם‪ ,‬אוֹ ִמשּׁוּם ֶשָׁשָּׁהה ְכֵּדי ִלְגֹמר ֶאת‬ ‫‪ֻ).‬כָּלּהּ ֵמֲחַמת ֹאֶנס ְול ֹא ִבּ ְרצוֹנוֹ – ֵאינוֹ ֶאָלּא ִמִדְּבֵריֶהם‬ ‫ְוֵישׁ אוְֹמ ִריםק ֲאִפלּוּ ִשׁכּוֹר ֶשֵׁאינוֹ ָיכוֹל ְלַדֵבּר ִלְפֵני ַהֶמֶּל ְכָּלל – ְמָבֵר ִבּ ְרַכּת ַהָמּזוֹן‪ֶ ,‬שֶׁנֱּאַמר‪ְ " 2‬וָשָׂבְﬠָתּ וֵּבַרְכָתּ"‪,‬‬ ‫‪ְ .‬וַאַחר ַהְשִּׂביָﬠה ְפָּﬠִמים ֶשׁהוּא ִשׁכּוֹר‬ ‫וְּלַכְתִּחָלּה ֵישׁ ָלחוּשׁ ַלְסָּבָרא ָה ִראשׁוָֹנה וְּלָבֵר ֹקֶדם ֶשָׁבּא ִליֵדי ָכּ ‪ְ .‬וִאם ֵאַרע ֶשׁ ִנְּשַׁתֵּכּר – ַאף ַﬠל ִפּי ֵכן ְיָבֵר ִבּ ְרַכּת‬ ‫ַהָמּזוֹן ַכְּסָּבָרא ָהַאֲחרוָֹנה‪ִ ,‬כּי הוּא ָסֵפק ֶשׁל תּוָֹרה וְּלַהְחִמיר‪.‬קא‬ ‫וְּלִפי ְסָבָרא ָהַאֲחרוָֹנה‪ַ ,‬גּם ִבְּק ִריַאת ְשַׁמע וִּב ְרכוֶֹתיָה ל ֹא ִנְפָטר ַהָשּׁתוּי‪,‬קב ֶאָלּא ַהִשּׁכּוֹר ְלַבדּוֹ‪,‬קג ִכּי ַמה ֶשֶּׁהְחִמירוּ ָבֶּהן‬ ‫ַלֲח ֹזר ְוִלְקרוֹת ְכֶּשָׁפַּשׁע ְול ֹא ָבַּדק ַהָמּקוֹם ְול ֹא ֶהְחִמירוּ ֵכּן ְבִּב ְרַכּת ַהָמּזוֹן‪ֵ ,‬אינוֹ ִמשּׁוּם ֶשֵׁהן ֲחמוּרוֹת ִמֶמָּנּה ְלִﬠ ְנַין ָשׁתוּי‪,‬‬ ‫ֶאָלּא ְלִﬠ ְנַין ִשׁכּוֹר ְלַבד‪ְ .‬לִפיָכ ‪ְ ,‬לַכְתִּחָלּה ֵישׁ ָלחוּשׁ ַלְסָּבָרא ָה ִראשׁוָֹנה‪ְ 60,‬וִאם ֵאַרע ֶשָׁשָּׁתה – ל ֹא ִיָמַּנע ִמְקּ ִריַאת‬ ‫ְשַׁמע‪ִ ,‬מְפֵּני ֶשׁהוּא ָסֵפק ֶשׁל תּוָֹרה‪,‬קד‪ְ 61,‬וָכל ַהקּוֵֹרא ְק ִריַאת ְשַׁמע ֲאִפלּוּ ִמָסֵּפק – ָצ ִרי ִלְקרוֹתוֹ ְבִּב ְרכוָֹתיו‪ְ ,‬כּמוֹ‬ ‫ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ס"ז‪.‬קה‬ ‫וְּשָׁאר ָכּל ַהְבָּרכוֹת ֻכָּלּן ָיכוֹל ְלָבֵר ַאף ַﬠל ִפּי ֶשׁהוּא ִשׁכּוֹר‪,‬קו ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן צ"ט‪ְ .‬וַאף ְלָהאוְֹמ ִריםקז ֶשַׁהַכָּוָּנה‬ ‫ְמַﬠֶכֶּבת ְבָּכל ַהְבָּרכוֹת‪ִ 62,‬מָכּל ָמקוֹם‪ַ ,‬הִשּׁכּוֹר ֵישׁ לוֹ ַכָּוָּנה‪ֶ ,‬שֲׁהֵרי הוּא ְכִּפֵקַּח ְלָכל ָדָּבר‪ ,‬וְּלָכל ֳﬠָנִשׁין ֶשַׁבּתּוָֹרה ִדּינוֹ‬ ‫ְכִּמְתַכֵּוּן‪ְ ,‬כּמוֹ ֶשָׁכּתוּב ְבֹּחֶשׁן ִמְשָׁפּט ִסיָמן רל"ה‪.‬קח‪ֶ 63,‬אָלּא ִלְק ִריַאת ְשַׁמע ְוִלְתִפָלּה ֶשֵׁהן ְצ ִריכוֹת ַכָּוָּנה ְמֻﬠָלּה – ֵאין‬ ‫ַכָּוַּנת ַהִשּׁכּוֹר ֲחשׁוָּבה ַכָּוָּנה‪ְ ,‬ותוֵֹﬠָבה ִהיא‪ֵ ,‬כּיָון ֶשִׁהיא ְמֻשֶׁבֶּשׁת‪ֶ ,‬שֲׁהֵרי ֵאינוֹ ָיכוֹל ְלַדֵבּר ִלְפֵני ַהֶמֶּל ְבּל ֹא ִשׁבּוּשׁ‪ֲ ,‬אָבל‬ ‫‪ִ:‬בְּשָׁאר ְבָּרכוֹת ַדּי ְבַּכָוָּנה ָכּל ֶשׁהוּא‪ַ ,‬אף ַﬠל ִפּי ֶשִׁהיא ְמֻשֶׁבֶּשׁת‬

‫‪12/14/2020, 12:05 PM‬‬

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Shulchan Aruch: Chapter 186 - Whether Women and Minors are Obligate...

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https://www.chabad.org/library/article_cdo/aid/3335605/jewish/Shulcha...

Shulchan Aruch: Chapter 186 - Whether Women and Minors are Obligated [to Recite] Grace after Meals By Rabbi Schneur Zalman of Liadi

SECTION 186 Whether Women and Minors are Obligated [to Recite] the Grace after Meals. (1–4) ‫ וּבוֹ ד' ְסִﬠיִפים‬,‫קפו ִאם ָנִשׁים וְּקַט ִנּים ַחָיִּבים ְבִּב ְרַכּת ַהָמּזוֹן‬: 1 Women are obligated in the recitation of Grace.1 It is uncertain whether they are obligated according to Scriptural Law,1 since [Grace] is a positive commandment [whose observance] is not dependent on a specific time,2 or they are obligated only according to Rabbinic Law, since the verse [which obligates the recitation of Grace mentions blessing G-d for] “the good land that He gave you,”3 and the land was not apportioned among women, only among men.4 [True,] the daughters of Tzelafchad received [a portion in the land. They, however, did not receive their own portion, but rather] the portion of their father who was one of those who departed from Egypt.5 [There is no question, however, regarding the obligation of] kohanim and Levites, because they were granted cities [together with their] surrounding areas [as an inheritance].6 Also, [this obligation extends to] a convert7 who enters the Jewish faith and [thereby] becomes associated with [the Jewish people] and is an adjunct to them, to the extent that he is considered as one of them with regard to all the mitzvos in which they are obligated. [Hence, since] the land was given to [the Jews] as an ancestral heritage, the convert is also obligated [in the recitation of Grace], because it is as if [the land] was given to him, because he and they are one nation with regard to all matters.8 This is not true with regard to women; they are a nation unto themselves.9 Similarly, kohanim and Levites are considered as an independent tribe. They are not [considered] as an ancillary part of the Jewish people, [as reflected in their] distinction in many mitzvos.10 Thus, had they not [been granted] cities [together with their] surrounding areas, they would not be obligated in the mitzvah [of Grace]because the land was given to the Jewish people [as a whole]. Bondmen that have yet to be freed, even males, are not considered as comparable to converts, but rather to women. [The basis for this ruling]: since the term ‫ לה‬is used both with regard to women11 and bondmen,12 our Sages13 derived a general principle,14 [equating bondmen to women]. Thus, [even male] bondmen are exempt from all the mitzvos from which women are exempt, as stated in sec. 46[:4]. 2,‫ ִמְפֵּני ֶשׁהוּא ִמְצַות ֲﬠֵשׂה ֶשֵׁאין ַהְזַּמן ְגָּרָמא‬1,‫ ְוָסֵפק הוּא ִאם ַחָיּבוֹת ִמן ַהתּוָֹרהב‬1,‫א‬,‫א ָנִשׁים ַחָיּבוֹת ְבִּב ְרַכּת ַהָמּזוֹן‬ ‫ ְוָהָאֶרץ ל ֹא ִנְתָּנה ִל ְנֵקבוֹת‬," ‫ "ַﬠל ָהָאֶרץ ַהטּוָֹבה ֲאֶשׁר ָנַתן ָל‬3,‫ ִמְפֵּני ֶשֶׁנֱּאַמרג‬,‫אוֹ ֵאיָנן ַחָיּבוֹת ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‬ 5,‫ד‬.‫ וְּבנוֹת ְצָלְפָחד ֵחֶלק ֲאִביֶהם ָנְטלוּ ֶשָׁהָיה ִמיּוְֹצֵאי ִמְצַר ִים‬4,‫ְלִהְתַחֵלּק ֶאָלּא ִלְזָכ ִרים‬

12/14/2020, 12:06 PM

Shulchan Aruch: Chapter 186 - Whether Women and Minors are Obligate...

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6,‫ה‬.‫ֲאָבל ֹכֲּה ִנים וְּל ִו ִיּם ָהיוּ ָלֶהם ָﬠֵרי ִמְגָרשׁ‬ ‫ ֶשׁ ִנְּכַנס ְלַדת ִיְשָׂרֵאלו ְוִנְלָוה ֲﬠֵליֶהם ְוִנְטַפּל ֲאֵליֶהם ְוֶנְחַשׁב ְכֶּאָחד ֵמֶהם ְלָכל ַהִמְּצוֹת ַהנּוֲֹהגוֹת ָבֶּהם ְוָלֶהם ִנְתָּנה‬7‫ְוֵכן ֵגּר‬ ‫ ַמה ֶשֵּׁאין ֵכּן ְבָּנִשׁים‬8,‫ז‬,‫ ֶשׁהוּא ְוֵהם ַﬠם ֶאָחד הוּא ְלָכל ָדָּבר‬,‫ָהָאֶרץ ְלמוָֹרָשׁה – ִנְתַחֵיּב ַגּם הוּא ְכִּאלּוּ ִנְתָּנה ַגּם לוֹ‬ 9,‫ח‬.‫ֶשֵׁהם ַﬠם ִבְּפֵני ַﬠְצמוֹ‬ ‫ ְלִפי‬,‫ ִמְפֵּני ֶשׁ ִנְּתָּנה ָהָאֶרץ ְל ִיְשָׂרֵאל‬,‫ ִאם ל ֹא ָהָיה ָלֶהם ָﬠֵרי ִמ ְגָרשׁ – ל ֹא ָהיוּ ִמְתַח ְיִּבים ְבִּמְצָוה זוֹ‬,‫ְוֵכן ֹכֲּה ִנים וְּל ִו ִיּם‬ 10,‫י‬.‫ ְוַגם ֵהם ֲחלוִּקים ֵמֶהם ְבִּמְצוֹת ַה ְרֵבּה‬,‫ֶשֵׁהם ֵשֶׁבט ִבְּפֵני ַﬠְצָמןט ְוֵאיָנם ְטֵפִלים ְל ִיְשָׂרֵאל‬ ‫ ַﬠל ֲﬠָבִדים‬13‫יא ְכּמוֹ ֶשָׁלְּמדוּ ֲחָכִמים‬,‫ ֶאָלּא ְכָּנִשׁים‬,‫ ַאף ַﬠל ִפּי ֶשֵׁהן ְזָכ ִרים – ֵאיָנם ְכֵּג ִרים‬,‫ַוֲﬠָבִדים ֶשֵׁאיָנם ְמֻשְׁחָר ִרים‬  :‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן מ"ו‬,‫יב ֶשָׁכּל ִמְצָוה ֶשָׁהִאָשּׁה ְפּטוָּרה ַגּם ָהֶﬠֶבד ָפּטוּר‬,‫ ֵמִאָשּׁה‬12"‫ "ָלהּ‬11"‫ "ָלהּ‬14‫ִבְּגֵזָרה ָשָׁוה‬ ‫יג‬ 2 Whenever there is uncertainty with regard to Scriptural Law, we rule stringently. Thus, [a woman] may not fulfill the obligation of Grace for a man, for he is [definitely] obligated [in this recitation] according to Scriptural Law,15 for perhaps [women] are exempt according to Scriptural Law. Whenever a person is not obligated in a practice, he or she cannot fulfill the obligation of one who is so obligated.16 When, however, a man is not obligated [in the recitation of Grace] according to Scriptural Law, e.g., he did not eat to the point of satiation,17 he may fulfill the obligation of women who ate to the point of satiation,18 just as he may fulfill the obligation of men who ate to the point of satiation, for the reason to be explained in sec. 197[:6].19 ‫ ִכּי ֶשָׁמּא ֵהן‬15,‫ ְלִﬠְנַין ֶשֵׁהן ֵאיָנן מוִֹציאוֹת ְיֵדי חוָֹבה ֶאת ָהֲאָנִשׁים ַהַחָיִּבים ִמן ַהתּוָֹרה‬,‫ב ְוָסֵפק ֶשׁל תּוָֹרה ְלַהְחִמיר‬ 16,‫טו‬.‫יד ְוָכל ִמי ֶשֵׁאינוֹ ְמֻחָיּב ַבָּדָּבר ֵאינוֹ מוִֹציא ֲאֵח ִרים ְיֵדי חוָֹבָתן‬,‫ְפּטוּרוֹת ִמן ַהתּוָֹרה‬ ‫ – ָיכוֹל ְלהוִֹציא ַהָנִּשׁים ֶשָׁאְכלוּ ְכֵּדי‬17,‫ ְכּגוֹן ֶשׁלּ ֹא ָאַכל ְכֵּדי ְשִׂביָﬠהטז‬,‫ֲאָבל ִאישׁ ֶשֵׁאינוֹ ְמֻחָיּב ַבָּדָּבר ִמן ַהתּוָֹרה‬ 19,‫ יז‬:‫ ִמַטַּﬠם ֶשִׁיְּתָבֵּאר ְבִּסיָמן קצ"ז‬,‫ ְכּמוֹ ֶשָׁיּכוֹל ְלהוִֹציא ֶאת ָהֲאָנִשׁים ֶשָׁאְכלוּ ְכֵּדי ְשִׂביָﬠה‬18,‫ְשִׂביָﬠה‬ 3 Similarly, a woman may fulfill the obligation [of reciting Grace] for a man who did not eat to the point of satiation, even if she also did not eat to the point of satiation, for she, like he, is obligated [in the recitation of Grace] according to Rabbinic Law. She may also fulfill the obligation for a minor who is obligated according to Rabbinic Law, so that he be trained in [the observance of] mitzvos. A minor may not, however, fulfill the obligation [of reciting Grace] for a woman who ate to the point of satiation, for perhaps she is obligated according to Scriptural Law. [A minor] may, however, fulfill the obligation [of reciting Grace] for someone — even a man — who did not eat to the point of satiation, since that person [— like the minor —] is not obligated according to Scriptural Law, only according to Rabbinic decree. [This ruling applies] even if the minor also did not eat to the point of satiation, for he is obligated according to Rabbinic Law20 as the adult is. [The rationale:] The Grace after Meals is not comparable to [the reading of the] Megillah,21 Hallel,22the blessings of the Shema, and other mitzvos that are fundamentally Rabbinic institutions. [In such instances,] a minor who has reached the age when he is being educated [in the observance of mitzvos] cannot fulfill an obligation on behalf of an adult, because he, individually, is entirely exempt [from this mitzvah until he reaches the age of majority]. He is being trained23 so that he will be accustomed to [the observance of] this mitzvah and habituated to its 12/14/2020, 12:06 PM

Shulchan Aruch: Chapter 186 - Whether Women and Minors are Obligate...

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practice when he reaches maturity, [i.e., the age of Bar-Mitzvah]. Therefore, he does not have the power to fulfill the obligation of one who has already attained maturity, even though that person’s obligation is only Rabbinic in origin. [The rationale: In these mitzvos,] the minor is obligated only so that he will be trained for the time when he will reach maturity, at which time, he will become obligated in this Rabbinic requirement.24 With regard to Grace, by contrast, the minor is being trained so that when he attains maturity, he will recite Grace after eating to the point of satiation, [thereby fulfilling] a Scriptural obligation.25 Therefore, just as a minor who ate to the point of satiation may fulfill the obligation of an adult who did not eat to the point of satiation, so too, [even] if the minor did not eat to the point of satiation, he may fulfill the obligation of [such an adult]. For the training process he undergoes when he did not eat to the point of satiation is equally effective in habituating him [to recite Grace] as it would be, had he eaten more. ‫יט ֶשִׁמָּכּל ָמקוֹם‬,‫ ַוֲאִפלּוּ ִהיא ַגּם ֵכּן ל ֹא ָאְכָלה ְכֵּדי ְשִׂביָﬠה‬16,‫יח‬,‫ג ְוֵכן ִאָשּׁה מוִֹציָאה ֶאת ָהִאישׁ ֶשׁלּ ֹא ָאַכל ְכֵּדי ְשִׂביָﬠה‬ ‫כ‬.‫ ְוֵכן מוִֹציָאה ֶאת ַהָקָּטן ֶשׁהוּא ַחָיּב ִמִדְּבֵרי סוְֹפ ִרים ְכֵּדי ְלַחְנּכוֹ ְבִּמְצוֹת‬,‫ִהיא ְמֻחֶיֶּבת ִמִדְּבֵרי סוְֹפ ִרים ְכּמוֹתוֹ‬ ‫כא ֲאָבל מוִֹציא הוּא ֶאת ִמי ֶשׁלּ ֹא‬,‫ ֶשָׁמּא ִהיא ְמֻחֶיֶּבת ִמן ַהתּוָֹרה‬,‫ֲאָבל ַהָקָּטן ֵאינוֹ מוִֹציא ֶאת ָהִאָשּׁה ֶשָׁאְכָלה ְכֵּדי ְשִׂביָﬠה‬ ‫ ַוֲאִפלּוּ ִאם ַהָקָּטן ַגּם ֵכּן‬,‫כג ֵכּיָון ֶשֵׁאינוֹ ַחָיּב ִמן ַהתּוָֹרה ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‬, [‫ָאַכל ְכֵּדי ְשִׂביָﬠהכב ֲאִפלּוּ הוּא ִא]ישׁ‬ 21,‫ ֶשִׁבּ ְרַכּת ַהָמּזוֹן ֵאיָנהּ דּוָֹמה ִלְמִגָלּהכה‬,‫ ְכּמוֹתוֹ‬20‫כד ֶשִׁמָּכּל ָמקוֹם הוּא ַחָיּב ִמִדְּבֵרי סוְֹפ ִרים‬,‫ל ֹא ָאַכל ְכֵּדי ְשִׂביָﬠה‬ ‫כח ֶשֵׁאין ַהָקָּטן ֶשִׁה ִגּיַﬠ ְלִחנּוּ מוִֹציא ֶאת‬,‫ וִּב ְרכוֹת ְק ִריַאת ְשַׁמעכז וְּשָׁאר ִמְצוֹת ֶשִׁﬠָקָּרן ִמִדְּבֵרי סוְֹפ ִרים‬22,‫ְוַהֵלּלכו‬ ‫ ְכֵּדי ֶשְׁיֵּהא ָרִגיל ְבִּמְצָוה זוֹ‬23,‫ ְלִפי ֶשַׁהָקָּטן ִמַצּד ַﬠְצמוֹ ְכֶּשׁהוּא ַﬠָתּה ָפּטוּר ְלַגְמֵריכט ֶאָלּא ֶשְׁמַּח ְנִּכין אוֹתוֹל‬,‫ַהָגּדוֹל‬ ‫ ְלִפיָכ ֵאינוֹ ְבִּדין ֶשׁיּוִֹציא ֶאת ִמי ֶשׁהוּא ָגּדוֹל ְכָּבר ַאף ַﬠל ִפּי ֶשִׁחיּוּבוֹ ֵאינוֹ ֶאָלּא ִמִדְּבֵרי‬,‫ְו ִיְהֶיה ָס ִרי ְכִּמְנָהגוֹ ְכֶּשׁ ִיּ ְגַדּל‬ ‫ ֶשָׁאז ִיְתַחֵיּב ִחיּוּב ֶזה ֶשׁל ִדְּבֵרי‬,‫ ֵכּיָון ֶשַׁהָקָּטן ַגּם ִחיּוּב ֶזה ֵאינוֹ ַחָיּב ֶאָלּא ִמשּׁוּם ְלַה ְר ִגּילוֹ ִלְכֶשׁ ִיְּגַדּל‬,‫סוְֹפ ִרים‬ ‫שַׂבע ְכֶּשׁ ִיּ ְגַדּל ֶשׁהוּא ִחיּוּב ִמן‬ ֹ ‫ ֲאָבל ְבִּב ְרַכּת ַהָמּזוֹן ַמה ֶשְּׁמַּחְנִּכין ֶאת ַהָקָּטן ְלָבֵר ַאַחר ֲאִכיָלתוֹ ָל‬24,‫סוְֹפ ִרים‬ ‫ ְכֵּשׁם ֶשׁהוּא מוִֹציא ֶאת ַהָגּדוֹל ֶשׁלּ ֹא ָאַכל ְכֵּדי ְשִׂביָﬠה ִאם הוּא ָאַכל ְכֵּדי ְשִׂביָﬠה – ָכּ מוִֹציאוֹ ִאם‬, ‫ ְלִפיָכ‬25,‫ַהתּוָֹרה‬ ‫ לא‬:‫ ֵכּיָון ֶשִׁחנּוּכוֹ ְכֶּשׁלּ ֹא ָאַכל ְכֵּדי ְשִׂביָﬠה מוִֹﬠיל לוֹ ְלַה ְרִגּילוֹ ְכּמוֹ ְכֶּשָׁאַכל )ו(יוֵֹתר‬,‫ל ֹא ָאַכל ְכֵּדי ְשִׂביָﬠה‬ 4 The above statements — that women and minors can fulfill the obligation of others — apply when that other person does not know how to recite Grace by himself. If, however, a person knows how to recite Grace by himself,26 he does not have license to fulfill his obligation by listening, even [to the recitation of Grace] by a person who is as obligated as he is.27 [The only exception is] through listening to a zimun comprising at least three men.28 Women and minors are not included in a zimun; as stated in sec. 193,29 they do not recite Grace with a zimun. ‫ ֲאָבל ַהיּוֵֹדַﬠ‬26,‫לב‬,‫ ְכֶּשַׁאֵחר ֵאינוֹ יוֵֹדַﬠ ְלָבֵר ְבַּﬠְצמוֹ‬,‫ד ְוָכל ֶזה ֶשָׁנִּשׁים וְּקַטִנּים מוִֹציִאים ֲאֵח ִרים ְיֵדי חוָֹבָתן הוּא‬ ‫ ְוָנִשׁים‬28,‫ ֶאָלּא ַﬠל ְיֵדי ִזמּוּןלד ִבְּשׁ ָשׁה‬27,‫לג‬,‫ְלָבֵר ְבַּﬠְצמוֹ – ֵאינוֹ ַרַשּׁאי ָלֵצאת ִבְּשִׁמיָﬠה ֲאִפלּוּ ֵמַהְמֻחָיּב ְכּמוֹתוֹ‬ ‫ ֶשֵׁהם ֵאין ְמָב ְרִכין ְבִּזמּוּן‬29,‫לה‬,‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסיָמן קצ"ג‬,‫וְּקַטִנּים ֵאין ְמַזְמִּנין ֲﬠֵליֶהם‬:

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Shulchan Aruch: Chapter 187 - Laws Concerning Wording of Grace afte...

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Shulchan Aruch: Chapter 187 - Laws Concerning Wording of Grace after Meals By Rabbi Schneur Zalman of Liadi

SECTION 187 Laws Concerning the Wording of Grace after Meals. (1–9) ‫ וּבוֹ ט' ְסִﬠיִפים‬,‫קפז ִדּיּוִּקים ְבּנַֻסּח ִבּ ְרַכּת ַהָמּזוֹן‬: 1 The order of [the blessings of] Grace [is as follows]: The first blessing is Hazan, the second, the blessing for the land [of Eretz Yisrael], the third, Boneh Yerushalayim.1 All three are Scriptural obligations, as [indicated by the verse:2 “When you have eaten and are satiated, you shall bless [G-d, your L-rd for the good land that He gave you.”] “When you have eaten and are satiated, you shall bless” refers to the blessing Hazan,which is recited in appreciation of the food and satiation [we have been granted]. “For the… land,” connotes the blessing for Eretz Yisrael. [Describing it as] “good” refers to Jerusalem, as [alluded to by the phrase:]3 “This good mountain and the Levanon.” ‫ וְּשָׁלְשָׁתּן ִמן‬1,‫א‬."‫ ְשִׁליִשׁית "בּוֵֹנה ְירוָּשָׁל ִים‬,‫ ְשׁ ִנָיּה ִבּ ְרַכּת ָהָאֶרץ‬,"‫ ִראשׁוָֹנה ִבּ ְרַכּת "ַהָזּן‬:‫א ֵסֶדר ִבּ ְרַכּת ַהָמּזוֹן‬ ‫ "ַﬠל ָהָאֶרץ" – זוֹ‬,‫ ֶשִׁהיא ַﬠל ֲאִכיָלה וְּשִׂביָﬠה‬,"‫ " ְוָאַכְלָתּ ְוָשָׂבְﬠָתּ וֵּבַרְכָתּ" – זוֹ ִבּ ְרַכּת "ַהָזּן‬2,‫ב ֶשֶׁנֱּאַמרג‬,‫ַהתּוָֹרה‬ ‫ "ָהָהר ַהטּוֹב ַהֶזּה ְוַהְלָּבנוֹן‬3,‫ ְכּמוֹ ֶשָׁכּתוּבד‬,‫ "ַהטּוָֹבה" – זוֹ ְירוָּשַׁלִים‬,‫"ִבּ ְרַכּת ָהָאֶרץ‬: 2 According to Scriptural Law, one may recite these blessings using any wording he desires, each person [blessing G-d] according to his understanding and his eloquence. Moshe, Yehoshua, David, and Shlomoh, each in his time, arose and ordained standardized versions for each of these blessings, [highlighting] the additional goodness granted to the Jewish people [during their particular era]. ‫ וָּבאוּ ֹמֶשׁה ִויהוֹֻשַׁﬠ ְוָד ִוד וְּשׁ ֹמה‬,‫ב ִמן ַהתּוָֹרה ָיכוֹל ְלָאְמָרהּ ְבֵּאיֶזה ַמְטֵבַּﬠ ֶשׁ ִיּ ְרֶצה ָכּל ֶאָחד ְכִּפי ַדְּﬠתּוֹ ְוַה ְרָחַבת ְלשׁוֹנוֹ‬ ‫ ה‬:‫ְוִתְקּנוּ ַהַמְּטֵבַּﬠ ְלָכל ְבָּרָכה וְּבָרָכה ִבְּזַמָנּם ְלִפי ַמה ֶשּׁ ִנְּתַוֵסּף טוָֹבה ְל ִיְשָׂרֵאל‬ 3 What is implied? Moshe ordained the wording of the blessing Hazan at the time the manna descended for Israel. Yehoshua ordained the wording of the blessing for the landwhen [the Jews] entered Eretz Yisrael; before the conquest of Eretz Yisrael, they would recite this blessing using different wording. David and Shlomoh ordained the wording of the blessing Boneh Yerushalayim. David ordained [the recitation of] the phrase al Yisrael amecha ve’al Yerushalayim irecha (“upon Israel Your people and upon Jerusalem Your city”). (Before then, [the blessing was of] a general [nature], asking [for mercy for] “the place that G-d will choose to cause His name to rest there.”)4 Shlomoh ordained [the addition of] the phrase al habayis hagadol vehakadosh shenikra shimcha alav (“upon the great and holy House upon which Your name was called”). We do not recite the blessings for the landand Boneh Yerushalayim using the exact same wording as they did. For they would request that He perpetuate the tranquility of the land, the royal house, and the Beis [HaMikdash], while we are petitioning that they be restored to us in the near future. 12/14/2020, 12:06 PM

Shulchan Aruch: Chapter 187 - Laws Concerning Wording of Grace afte...

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‫שַׁﬠ ִתֵּקּן ַמְטֵבַּﬠ ִבּ ְרַכּת ָהָאֶרץ ֵכּיָון ֶשׁ ִנְּכ ְנסוּ‬ ֻ ‫ ְיהוֹ‬.‫ג ֵכּיַצד? ֹמֶשׁה ִתֵּקּן ַמְטֵבַּﬠ ִבּ ְרַכּת "ַהָזּן" ְבָּשָׁﬠה ֶשָׁיַּרד ַהָמּן ְל ִיְשָׂרֵאל‬ ‫ ָדּ ִוד‬."‫ז ְוָד ִוד וְּשׁ ֹמה ִתְּקנוּ ַמְטֵבַּﬠ ִבּ ְרַכּת "בּוֵֹנה ְירוָּשָׁלִים‬.‫ ֶשֹׁקֶּדם ִכּבּוּשׁ ָהָאֶרץ ָהיוּ אוְֹמ ִרים ְבַּמְטֵבַּﬠ ַאֶחֶרת‬1,‫ו‬,‫ָלָאֶרץ‬ ‫ִתֵּקּן "ַﬠל ִיְשָׂרֵאל ַﬠֶמּ ְוַﬠל ְירוָּשַׁל ִים ִﬠיֶר " )ֶשֹׁקֶּדם ָלֵכן ָהיוּ ְמַבְקִּשׁים ְסָתם ַﬠל ַה"ָמּקוֹם ֲאֶשׁר ִיְבַחר ה' ְלַשֵׁכּן ְשׁמוֹ‬ ‫ וְּשׁ ֹמה ִתֵּקּן "ַﬠל ַהַבּ ִית ַהָגּדוֹל ְוַהָקּדוֹשׁ ֶשִׁנְּקָרא ִשְׁמ ָﬠָליו‬4,("‫"ָשׁם‬. ‫ ִכּי ֵהם ָהיוּ ְמַבְקִּשׁים ְלַהְמִשׁי ַשְׁלַות‬,‫ְוָאנוּ ֵאין ָאנוּ אוְֹמ ִרים ִבּ ְרַכּת ָהָאֶרץ וּ"בוֵֹנה ְירוָּשָׁל ִים" ְבּאוֹתוֹ ַהַמְּטֵבַּﬠ ַמָמּשׁ‬ ‫ ח‬:‫ ְוָאנוּ ְמַבְקִּשׁים ְלַהֲחִזיָרם ָלנוּ ְבָּקרוֹב‬,‫ָהָאֶרץ ְוַהַמְּלכוּת ְוַהַבּ ִית‬ 4 Anyone who deviates from the wording ordained by the Sages does not fulfill his obligation.5 He is required to recite [the entire blessing] again.6 The fundamental wording that is a prerequisite for the blessing Hazan consists only of the opening and concluding phrases. In the blessing for the land, one must make thankful acknowledgement7 at the beginning and the end [of the blessing], and make mention of the covenant [of circumcision] and of the Torah in the middle [of the blessing].8 [The inclusion of these matters is intrinsically associated with this blessing,] because it was in the merit of circumcision that the land was given to Avraham. [Thus,] the passage concerning circumcision [includes the promise]:9 “I will give the land of your sojourns to you and your descendants after you.” Similarly, it is through the merit of the Torah and its mitzvos that [the Jewish people] took possession of the land, as it is written:10 “[Take heed to perform the entire commandment…] so that you will live and increase and enter and possess the land.” And it is written:11 “He gave them the lands of nations… so that they will keep His statutes and teachings.” One who mentions thankful acknowledgement fewer times should at least mention it once. Anyone who makes less than one acknowledgement is disgraceful.12 [In this blessing,] one must [also] mention the praise of Eretz Yisrael, that it is “a cherished, good, and spacious land,” for Scripture praises it using these terms, as it is written:13 “to a good and spacious land.” And it is written:14 “I gave you a cherished land.” [In the blessing] Boneh Yerushalayim, one must mention the sovereignty of the House of David, for Jerusalem became sanctified through David[‘s efforts]. If one failed to mention one of the following, e.g., he did not say “a cherished, good, and spacious land,” did not mention the covenant [of circumcision] and the Torah in the blessing for the land,or [failed to recall] the sovereignty of the House of David in [the blessing] Boneh Yerushalayim, he does not fulfill his obligation and must recite Grace again from the beginning, as stated in sec. 188[:9].15 ([His recitation of the blessing is disqualified,] because he deviated from the wording ordained by the prophets.16 Mentioning thankful acknowledgement at the beginning and the end of [the blessing for the land], by contrast, is not an absolute prerequisite, since one concludes [the blessing]: “Blessed are You, G-d, for the land….”)17 Regarding the blessing Hazan, even if one says: B’rich Rachmana Malka Marei d’hai pita. B’rich Rachmana de’zan kolah (“Blessed is the Merciful One, King, Master of this bread. Blessed is the Merciful One Who sustains everyone”),18 he fulfills his obligation.19 As explained in sec. 66[:12] and sec. 68[:1], since he began and concluded [the blessing as ordained,] even if he skipped all the rest [of the blessing], he is not considered as having deviated from the format ordained by our Sages, provided [he mentioned] the specific terms singled out by our Sages as, i.e., those mentioned above.

12/14/2020, 12:06 PM

‫‪https://www.chabad.org/library/article_cdo/aid/3335607/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 187 - Laws Concerning Wording of Grace afte...‬‬

‫‪Nevertheless, as an initial preference, one must recite the entire wording as‬‬ ‫‪ordained. [An exception may be made] for minors younger than eight,20 at which‬‬ ‫]‪age they should be trained in [the recitation of] Grace, bit by bit ([reciting portions‬‬ ‫‪from every blessing, until they know how to recite all the blessings as ordained).‬‬ ‫‪Similarly, [leniency was granted] in a pressing situation, when one is rushed and he‬‬ ‫‪would not be able to recite Grace with concentrated intent were he to be required to‬‬ ‫‪recite each of the long blessings as ordained. He may shorten them, skipping the‬‬ ‫‪portions in the blessings for the landand Boneh Yerushalayim that are not‬‬ ‫‪[fundamental] themes in these blessings. Needless to say, [this applies] with regard‬‬ ‫‪to the fourth blessing, where the addition to it21 is merely a custom, but not part of‬‬ ‫‪the [original] text of the blessing. One should not skip [portions] of the blessing‬‬ ‫‪Hazan, by contrast, (for every part of it [is integral to] expressing the theme of the‬‬ ‫‪blessing).‬‬ ‫ד ָכּל ַהְמַשֶׁנּה ִמַמְּטֵבַּﬠ ֶשָׁטְּבעוּ )ֲחָכִמים( – ל ֹא ָיָצא ְיֵדי חוָֹבתוֹ‪,‬ט‪ 5,‬וַּמֲחִזי ִרין אוֹתוֹ‪.‬י‪6,‬‬ ‫ְוִﬠַקּר ַהַמְּטֵבַּﬠ ַהְמַﬠֵכּב ְבִּב ְרַכּת "ַהָזּן"‪ִ ,‬היא ְפִּתיַחת ַהְבָּרָכה ַוֲחִתיָמָתהּ ְלַבד‪.‬יא וְּבִב ְרַכּת ָהָאֶרץ ָצ ִרי לוַֹמר ָבּהּ הוָֹדָאה‪7‬‬ ‫ְתִּחָלּה ָוסוֹף‪ ,‬וְּב ִרית ְותוָֹרה ָבֶּאְמַצע‪,‬יב‪ֶ 8,‬שַׁﬠל ְיֵדי ְבּ ִרית ִנְתָּנה ָהָאֶרץ ְלַאְבָרָהם ְבָּפָרַשׁת ִמיָלה‪ :‬יג‪ְ " 9,‬וָנַתִתּי ְל‬ ‫וְּלַז ְרֲﬠ ַאֲחֶרי ֵאת ֶאֶרץ ְמֻגֶרי ְוגוֹ'"‪ ,‬וִּבְזכוּת ַהתּוָֹרה ְוַהִמְּצוֹת ָי ְרשׁוּ ֶאת ָהָאֶרץ‪ֶ ,‬שֶׁנֱּאַמריד‪ְ" 10,‬לַמַﬠן ִתְּחיוּן וּ ְרִביֶתם‬ ‫‪'".‬וָּבאֶתם ִוי ִרְשֶׁתּם ֶאת ָהָאֶרץ ְוגוֹ'"‪ְ ,‬ואוֵֹמר‪ :‬טו‪ַ" 11,‬ו ִיֵּתּן ָלֶהם ַא ְרצוֹת גּוֹ ִים ְוגוֹ' ַבֲּﬠבוּר ִיְשְׁמרוּ ֻחָקּיו ְותוֹֹרָתיו ְוגוֹ‬ ‫ְוַהפּוֵֹחת – ל ֹא ִיְפֹחת ֵמהוָֹדָאה ַאַחת‪ְ .‬וָכל ַהפּוֵֹחת ֵמהוָֹדָאה ַאַחת – ֲהֵרי ֶזה ְמֻגֶנּה‪.‬טז‪ְ 12,‬וָצ ִרי ְלַהְזִכּיר ִשְׁבָחהּ ֶשׁל ֶאֶרץ‬ ‫ִיְשָׂרֵאל‪ֶ ,‬שִׁהיא "ֶאֶרץ ֶחְמָדּה טוָֹבה וּ ְרָחָבה"‪,‬יז ִמְפֵּני ֶשָׁמִּצינוּ ֶשׁ ִנְּשַׁתְּבָּחה ָבֶּזה ַהָלּשׁוֹן‪,‬יח ֶשֶׁנֱּאַמריט‪ֶ" 13,‬אל ֶאֶרץ טוָֹבה‬ ‫וּ ְרָחָבה‪ְ 1‬וגוֹ'"‪ְ ,‬ואוֵֹמר‪ :‬כ‪ְ " 14,‬וֶאֶתּן ָל ֶאֶרץ ֶחְמָדּה ְוגוֹ'"‪ .‬וְּב"בוֵֹנה ְירוָּשָׁל ִים" ָצ ִרי ְלַהְזִכּיר ַמְלכוּת ֵבּית ָדּ ִוד‪,‬כא ִמְפֵּני‬ ‫ֶשַׁﬠל ְיֵדי ָדּ ִוד ִנְתַקְדָּשׁה ְירוָּשַׁל ִים‪.‬כב‬ ‫ְוִאם ִחַסּר ֶאָחד ִמָכּל ֵאֶלּה‪ֶ ,‬שׁלּ ֹא ָאַמר "ֶאֶרץ ֶחְמָדּה טוָֹבה וּ ְרָחָבה"‪ ,‬אוֹ ֶשׁלּ ֹא ִהְזִכּיר ְבּ ִרית אוֹ תּוָֹרה ְבִּב ְרַכּת ָהָאֶרץ‪ ,‬אוֹ‬ ‫ַמְלכוּת ֵבּית ָדּ ִוד ְבּ"בוֵֹנה ְירוָּשָׁלִים" – ל ֹא ָיָצא ְיֵדי חוָֹבתוֹ‪,‬כג וַּמֲחִזי ִרים אוֹתוֹכד ְלר ֹאשׁ ִבּ ְרַכּת ַהָמּזוֹן‪,‬כה ְכּמוֹ ֶשִׁיְּתָבֵּאר‬ ‫ְבִּסיָמן קפ"חכו‪) 15,‬הוִֹאיל ְוִשָׁנּה ַהַמְּטֵבַּﬠ ֶשָׁטְּבעוּ ַה ְנִּביִאים‪.‬כז‪ֲ 16,‬אָבל הוָֹדָאה ְתִּחָלּה ָוסוֹף ֵאיָנהּ ְמַﬠֶכֶּבת‪,‬כח‪ֵ 12,‬כּיָון‬ ‫ֶשָׁחַתם "ָבּרוּ ַאָתּה ה'‪ַ ,‬ﬠל ָהָאֶרץ ְוכוּ'"(‪17.‬‬ ‫וְּבִב ְרַכּת ַהָזּן‪ֲ ,‬אִפלּוּ ָאַמר‪ְ" :‬בּ ִרי ַרֲחָמָנאכט ַמְלָכּא ָמאֵריהּ ְדַּהאי ִפּיָתּא‪,‬ל ְבּ ִרי ַרֲחָמָנא ְדָּזן כּוַּלּה"לא‪ָ – 18,‬יָצא‪19,‬‬ ‫ֶשֵׁכּיָון ֶשָׁפַּתח ְוָחַתם ְבּ"ָברוּ "לב ַאף ַﬠל ִפּי ֶשִׁדֵּלּג ָכּל ַהְשָּׁאר – ֵאין ֶזה ְמַשֶׁנּה ִמַמְּטֵבַּﬠ ֶשָׁטְּבעוּ ֲחָכִמים‪ְ ,‬לַבד ֵמַהֵתּבוֹת‬ ‫ֶשִׁהְזִכּירוּ ֲחָכִמים ֶשֵׁיּשׁ ָבֶּהם ַהְקָפָּדה‪ְ ,‬כּגוֹן ֵאלּוּ ֶשׁ ִנְּתָבֲּארוּ‪ ,‬וְּכמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ס"ולג וס"ח‪.‬לד‬ ‫וִּמָכּל ָמקוֹם‪ְ ,‬לַכְתִּחָלּה ָצ ִרי לוַֹמר ָכּל ַהַמְּטֵבַּﬠ ְכִּתקּוָּנהּ‪ִ ,‬אם ל ֹא ִלְקַטִנּים ְפּחוִּתים ִמְשּׁמוֶֹנה ָשִׁנים‪,‬לה‪ֶ 20,‬שְׁמַּח ְנִּכין‬ ‫אוָֹתםלו ְבִּב ְרַכּת ַהָמּזוֹן ְמַﬠט ְמַﬠט )ִמָכּל ְבָּרָכה‪,‬לז ַﬠד ֶשֵׁיְּדעוּ ְלָבֵר ָכּל ְבָּרָכה ְכִּתקּוָּנהּ(‪ְ .‬וֵכן ִבְּשַׁﬠת ַהְדָּחק‪ֶ ,‬שׁהוּא‬ ‫ֶנְחָפּזלח ְול ֹא יוַּכל ְלָבֵר ְבַּכָוָּנה ִאם ִיְצָטֵר ְלָבֵר ָכּל ְבָּרָכה ֲאֻרָכּה ְכִּתקּוָּנהּ – ָיכוֹל ְלַקֵצּר וְּלַדֵלּגלט ְבִּב ְרַכּת ָהָאֶרץ‬ ‫וְּב"בוֵֹנה ְירוָּשָׁל ִים" ַמה ֶשֵּׁאיָנן ֵמִﬠְנ ְיֵני ַהְבָּרָכה‪ְ .‬וֵאין ָצ ִרי לוַֹמר ִבְּבָרָכה ְרִביִﬠית‪ֶ ,‬שַׁההוָֹסָפה ֶשָׁבּהּ‪ֵ 21‬אינוֹ ֶאָלּא ִמְנָהג‬ ‫‪ְ:‬לַבד ְול ֹא ִמֹטֶּפס ַהְבָּרָכה‪.‬מ ֲאָבל ְבִּב ְרַכּת "ַהָזּן" ֵאין ְלַדֵלּג ָבּהּמא )הוִֹאיל ְוֻכָלּהּ ֵמֵﬠין ַהְבָּרָכה(‬ ‫‪5 There are those who are accustomed to [introducing Grace by] saying: “Blessed be‬‬ ‫‪He Who satiates the hungry. Blessed are You, G-d our L-rd, King of the universe,‬‬ ‫‪Who sustains….” This [introduction] should not be recited, because it is not part of‬‬ ‫‪the text of the blessing [ordained by our Sages], and one who adds this is, in fact,‬‬ ‫‪detracting.22‬‬ ‫‪One should not say: “for His kindness to us is everlasting,” for His kindnesses‬‬ ‫‪extend [not only to us, but] to all living beings.23‬‬ ‫ה ֵישׁ נוֲֹהִגים לוַֹמר‪ָ" :‬בּרוּ ַמְשִׂבּיַﬠ ָל ְרֵﬠִבים‪ָ ,‬בּרוּ ַאָתּה ה' ֱא ֵקינוּ ֶמֶל ָהעוָֹלם ַהָזּן כוּ'"‪ְ .‬וֵאין ְלָאְמרוֹ‪ֶ ,‬שֵׁאינוֹ‬ ‫ִמַמְּטֵבַּﬠ ַהְבָּרָכה‪ְ ,‬וַהמּוִֹסיף – גּוֵֹרַﬠ‪.‬מב‪ְ 22,‬ול ֹא י ֹאַמר‪ִ" :‬כּי ְלעוָֹלם ַחְסדּוֹ ִﬠָמּנוּ"‪ִ ,‬כּי ֲחָסָדיו ֵהם ִﬠם ָכּל ַחי‪ :‬מג‪23,‬‬

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Shulchan Aruch: Chapter 187 - Laws Concerning Wording of Grace afte...

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6 In the blessing for the land, one should not say, “for giving to our fathers as a heritage a cherished, good, and spacious land, the covenant, and the Torah.” For, [shortly thereafter,] he will say: “for Your covenant that You sealed in our flesh and for Your Torah that You taught us.” One [mention of these concepts] is sufficient. [Our Sages’] statement that one must recall the covenant [of circumcision] and Torah24 does not mean [that he must state] the exact words [“circumcision” “and Torah”], but the concepts. ‫ "ַﬠל‬:‫ ֶשֲׁהֵרי אוֵֹמר‬,"‫ "ַﬠל ֶשִׁה ְנַחְלָתּ ַלֲאבוֵֹתינוּ ֶאֶרץ ֶחְמָדּה טוָֹבה וּ ְרָחָבה ְבּ ִרית ְותוָֹרה‬:‫ו ְבִּב ְרַכּת ָהָאֶרץ ל ֹא י ֹאַמר‬ – "‫מד וַּמה ֶשָּׁאְמרוּ ֶשָׁצּ ִרי ְלַהְזִכּיר "ְבּ ִרית ְותוָֹרה‬.‫ ְוַדי ְבַּפַﬠם ֶאָחת‬,"‫ְבּ ִריְת ֶשָׁחַתְמָתּ ִבְּבָשֵׂרנוּ ְוַﬠל תּוָֹרְת ֶשִׁלַּמְּדָתּנוּ‬ ‫ מה‬:‫ ֶאָלּא ָהִﬠ ְנָין‬,‫ל ֹא ַהֵתּבוֹת ַמָמּשׁ‬ 7 There are authorities who maintain that women should not say “for Your covenant that You sealed in our flesh.”25 [Also,] women and bondmen should not say “for Your Torah that You taught us,” because they are not commanded to study the Torah.26 [Nevertheless,] at present, the custom is [for them] to recite the entire text of the blessing. [The rationale:] A man is not called a man unless he has a wife, as [indicated by] the verse:27 “He created them, male and female, and called their name ‘man.’” Thus a male and a female are one body. Therefore [women] may say concerning the covenant [of circumcision performed on their] male [counterpart]: “that You sealed in our flesh.” Similarly, they say “for Your Torah that You taught us,” for [the Torah] studied by the males. Also, women must study the mitzvos they [are obligated to observe] in order to know how to perform them and how to eschew all the prohibitive commandments in the Torah, for they are obligated in their observance [equally] as men, as explained in sec. 47[:10].28 ‫ " ְוַﬠל‬:‫ ְוָנִשׁים ַוֲﬠָב ִדים ֵאין ָלֶהם לוַֹמר‬25,‫מו‬,"‫ "ַﬠל ְבּ ִריְת ֶשָׁחַתְמָתּ ִבְּבָשֵׂרנוּ‬:‫ז ֵישׁ אוְֹמ ִרים ֶשַׁהָנִּשׁים ֵאין ָלֶהם לוַֹמר‬ ‫ ְלִפי ֶשֵׁכּיָון ֶשֵׁאין ִנְקָרא‬,‫ ְוַﬠְכָשׁו ָנֲהגוּ לוַֹמר ַהֹכּל‬26,‫מח‬.‫מז ֶשֲׁהֵרי ֵאין ְמֻצ ִוּים ַﬠל ַתְּלמוּד תּוָֹרה‬,"‫תּוָֹרְת ֶשִׁלַּמְּדָתּנוּ‬ ‫ ֲהֵרי ַהָזָּכר וּ ְנֵקָבה ֵהם‬,"‫ ַו ִיְּקָרא ֶאת ְשָׁמם ָאָדם‬,‫ "ָזָכר וּ ְנֵקָבה ְבָּרָאם‬27,‫ ְכּמוֹ ֶשֶׁנֱּאַמרמט‬,‫"ָאָדם" ֶאָלּא ְכֶּשֵׁיּשׁ לוֹ ִאָשּׁה‬ ‫נ ְוֵכן "תּוָֹרְת ֶשִׁלַּמְּדָתּנוּ" ַﬠל ִלמּוּד‬,"‫ "ֶשָׁחַתְמָתּ ִבְּבָשֵׂרנוּ‬:‫ ְלִפיָכ ְיכוֹלוֹת לוַֹמר ַﬠל ְבּ ִרית ַהְזָּכ ִרים‬,‫גּוּף ֶאָחד‬ ‫ ְוַהֵאי ִלָזֵּהר ִמָכּל ל ֹא ַתֲﬠֶשׂה‬,‫ ֵליַדע ַהֵאי ַלֲﬠשׂוָֹתן‬,‫ ֶשַׁגּם ַהָנִּשׁים ְצ ִריכוֹת ִלְלֹמד ִמְצוֹת ֶשָׁלֶּהן‬,‫נא ְועוֹד‬.‫ַהְזָּכ ִרים‬ 28,‫ נג‬:‫נב ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן מ"ז‬,‫ֶשַׁבּתּוָֹרה ֶשֵׁהן ֻמְזָהרוֹת ָבֶּהן ַכֲּאָנִשׁים‬ 8 On Chanukah and Purim, the passage Al hanissim should be recited in the blessing for the land.29If one did not recite it, he is not required to repeat Grace, as will be explained in sec. 683 and sec. 695.30 Nevertheless, he can [remedy this omission and] recite [this passage] among those beginning HaRachaman,31i.e., he should say: “May the Merciful One perform miracles and wonders32 on our behalf as He did for our fathers in those days, in this season…” [and then continue Bi’ymei Matisyahu or Bi’ymei Mordechai v’Esther]. This practice should be followed. ‫נה ְכּמוֹ ֶשִׁיְּתָבֵּאר‬,‫ ְוִאם ל ֹא ֲאָמרוֹ – ֵאין ַמֲחִזי ִרין אוֹתוֹ‬24,‫נד‬."‫ "ַﬠל ַהִנִּסּים‬:‫ח ַבֲּחנָֻכּה וּפוּ ִרים אוְֹמ ִרים ְבִּב ְרַכּת ָהָאֶרץ‬ ‫ "ָהַרֲחָמן הוּא ַיֲﬠֶשׂה ָלנוּ ִנִסּים‬:‫ ֶשׁיּ ֹאַמר‬31,"‫ ָיכוֹל לוַֹמר ְבּתוֹ "ָהַרֲחָמן‬,‫ וִּמָכּל ָמקוֹם‬30,‫נו‬.‫ְבִּסיָמן תרפ"ג ותרצ"ה‬ ‫ נח‬:‫ ְוֵכן ֵישׁ ִל ְנֹהג‬."'‫ ְכּמוֹ ֶשָׁﬠָשׂה ַלֲאבוֵֹתינוּ ַבָּיִּמים ָהֵהם ִבְּזַמן ְוכוּ‬32,‫ְו ִנְפָלאוֹתנז‬ 9 There are those who follow the custom of saying lo chisar lanu v’al yechaseir lanu (“He did not cause us to lack [food] and He shall never cause us to lack [food]”). Others follow the custom of saying lo chasar lanu v’al yechsar (“we have not lacked [food] and may we never lack [food]”).33 [One should say] befi kol chai (“in the mouths of all living beings”) and not befeh 12/14/2020, 12:06 PM

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(in the mouth), because it is adjacent to the words kol chai (“all living beings”).34 ,"‫ "ְבִּפי ָכּל ַחי‬33."‫ ְוַאל ֶיְחַסר‬,‫ "ל ֹא ָחַסר‬:‫נט ְוֵישׁ נוֲֹהִגיםס לוַֹמר‬."‫ ְוַאל ְיַחֵסּר ָלנוּ‬,‫ "ל ֹא ִחַסּר ָלנוּ‬:‫ט ֵישׁ נוֲֹהִגים לוַֹמר‬ 34,‫ סא‬:"‫ ְלִפי ֶשׁהוּא ָסמוּ ְל"ָכל ַחי‬,"‫ְול ֹא "ְבֶּפה‬

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Shulchan Aruch: Chapter 188 - Wording of Third Blessing [of Grace]; L...

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Shulchan Aruch: Chapter 188 - Wording of Third Blessing [of Grace]; Laws Governing [Recitation of] Grace on Shabbos and One Who Errs in its Recitation By Rabbi Schneur Zalman of Liadi

SECTION 188 The Wording of the Third Blessing [of Grace]; the Laws Governing the [Recitation of] Grace on Shabbos and One Who Errs in its Recitation. (1–17) ‫ וּבוֹ י"ז ְסִﬠיִפים‬,‫ ְוַהטּוֶֹﬠה ְבִּב ְרַכּת ַהָמּזוֹן‬,‫ ְוִדיֵני ִבּ ְרַכּת ַהָמּזוֹן ְבַּשָׁבּת‬,‫קפח נַֻסּח ְבָּרָכה ְשִׁליִשׁית‬: 1 After concluding [the blessing] Boneh Yerushalayim, one should recite Amen [even though this] follows his own blessing,1 because this concludes the blessings required by Scriptural Law.2 True, the custom in these countries is not to recite Amen after one’s own blessings,3 even after the conclusion [of a series] of blessings.4 Nevertheless, in this instance, one should declare Amen to differentiate between the [first] three Scriptural blessings and the fourth blessing that was ordained by the Sages.5 ‫ ְוַאף‬2,‫ג‬.‫ ִמְפֵּני ֶשׁהוּא ִסיּוּם ַהְבָּרכוֹתב ֶשׁל תּוָֹרה‬1,‫א‬,‫ ַיֲﬠֶנה "ָאֵמן" ַאַחר ִבּ ְרַכּת ַﬠְצמוֹ‬,"‫א ַאַחר ֶשָׁחַתם "בּוֵֹנה ְירוָּשָׁל ִים‬ ‫ ְכֵּדי‬,‫ – ָכּאן ָצ ִרי ַלֲﬠנוֹת‬4,‫ ֲאִפלּוּ ְבִּסיּוּם ְבָּרכוֹתד‬3‫ְלִפי ִמ ְנַהג ְמִדינוֹת ֵאלּוּ ֶשֵׁאין עוֹ ִנין "ָאֵמן" ַאַחר ִבּ ְרַכּת ַﬠְצמוֹ‬ 5,‫ ז‬:‫ְלַחֵלּקה ֵבּין ָשׁ שׁ ְבָּרכוֹת ֶשׁל תּוָֹרהו ָל ְרִביִﬠית ֶשִׁהיא ִמִדְּבֵרי סוְֹפ ִרים‬ 2 [In the Talmudicera, it was ordained that, here,] Amen should be recited in a hushed tone so that it will not be sensedthat, [unlike the first three,] the fourth blessing is not of Scriptural origin, lest it be treated disparagingly. In these countries, however, the custom is to recite it aloud. There are authorities who justify the [present] custom, [explaining] that the concern [of the Sages] that the fourth blessing would be treated disparagingly applied only in [the Talmudic] era. [In that era,] laborers would return to their work after they heard the declaration Amen after the blessing Boneh Yerushalayim, because the Sages did not obligate them in [the recitation of] the fourth blessing, since this would [further] delay their work for their employer.6 Therefore Amen would be recited in a hushed tone so that the workers would not hear (and thus, not recognize that the fourth blessing is not of Scriptural origin) and, as a result, treat it disparagingly (even in a situation that does not involve a halt of their work for their employers). In the present era, by contrast, when workers also [routinely] recite the fourth blessing, as stated in sec. 191[:1], there is no need for such concern. ‫ וִּבְמִדינוֹת ֵאלּוּ‬2,‫ח‬.‫ ְכֵּדי ֶשׁלּ ֹא ַי ְרִגּישׁוּ ֶשְׁבָּרָכה ְרִביִﬠית ֵאיָנהּ ִמן ַהתּוָֹרה ִויַזְלְזלוּ ָבּהּ‬,‫ב "ָאֵמן" זוֹ י ֹאְמֶרָנּה ְבַּלַחשׁ‬ ‫ ֶשָׁהיוּ‬,‫ ֶשׁלּ ֹא ָחְשׁשׁוּ ֶשׁ ְיַּזְלְזלוּ ִבְּבָרָכה ְרִביִﬠית ֶאָלּא ִבּיֵמיֶהם‬,‫ ְוֵישׁ ְמַיְשִּׁבין ַהִמּ ְנָהגט לוַֹמר‬.‫ַהִמּ ְנָהג ְלָאְמרוֹ ְבּקוֹל ָרם‬ ‫ ֶשׁלּ ֹא ִח ְיּבוּ ֲחָכִמים ִבְּבָרָכה ְרִביִﬠית ִמְפֵּני‬,"‫ַהפּוֲֹﬠִלים הוְֹלִכים ִלְמַלאְכָתּם ְכֶּשׁשּׁוְֹמִﬠים "ָאֵמן" ֶשַׁאַחר "בּוֵֹנה ְירוָּשָׁל ִים‬ ‫ ְכֵּדי ֶשׁלּ ֹא ִיְשְׁמעוּ ַהפּוֲֹﬠִלים ) ְוַיִכּירוּ ֶשְׁבָּרָכה ְרִביִﬠית‬,‫ ְלָכ ָהיוּ עוִֹנין "ָאֵמן" ְבַּלַחשׁ‬6,‫י‬,‫ִבּטּוּל ְמַלאְכתּוֹ ֶשׁל ַבַּﬠל ַהַבּ ִית‬ ‫ ֲאָבל ַﬠְכָשׁיו ֶשַׁגּם ַהפּוֲֹﬠִלים‬,‫ֵאיָנהּ ִמן ַהתּוָֹרה( ְוָיבוֹאוּ ְלַזְלֵזל ָבּהּ )ַאף ֶשׁלּ ֹא ִבְּמקוֹם ִבּטּוּל ְמֶלאֶכת ַבַּﬠל ַהַבִּית( יא‬

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‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן קצ"א – ֵאין ָלחוּשׁ ָלֶזה‬,‫ְמָב ְרִכים ַא ְרַבּע ְבָּרכוֹת‬: 3 Since the sovereignty of the House of David is mentioned in the blessing Boneh Yerushalayim,7 one should not mention G-d’s sovereignty in that blessing, for it is not respectful to equate them. Thus one who says “Your sovereignty and the sovereignty of the House of David, Your anointed” errs. Similarly, in [this blessing], one should not say: “Our Father, our King, [our Shepherd….]” There are authorities who maintain that one should not include the phrase “a gracious and merciful King” at the conclusion of the passage Yaaleh veyavo [when it is added to Grace].8This practice was not accepted,9 because the concern about mentioning G-d’s sovereignty close to the sovereignty of the House of David applies only when [they are mentioned in] immediate proximity. That is to say, in the same request made for the sovereignty of the House of David, one should not mention G-d’s sovereignty in close proximity to it (i.e., in that same request). For that reason, [in this blessing,] one should not say “Our Father, our King, [our Shepherd,...]” because this is also considered as being part of the request for the sovereignty of the House of David. For the request “...upon the great and holy house” is part of the same request as “upon the sovereignty of the House of David,” since one depends on the other. Yaaleh veyavo, by contrast,is a separate matter and is not part of this request. ‫ ֶשֵׁאינוֹ ֶדֶּר ָכּבוֹד ְלַהְשׁווָֹתן‬,‫ – ֵאין ְלַהְזִכּיר ָבּהּ ַמְלכוּת ָשַׁמ ִים‬7,‫ ֵכּיָון ֶשִׁנְּזַכּר ָבּהּ ַמְלכוּת ָדּ ִודיב‬,"‫ג ְבּ"בוֵֹנה ְירוָּשָׁלִים‬ ‫טו‬."‫ "ָאִבינוּ ַמְלֵכּנוּ‬:‫יד ְוֵכן ֵאין לוַֹמר ָבּהּ‬.‫יג ְוָהאוֵֹמר "ַמְלכוְּת וַּמְלכוּת ֵבּית ָדּ ִוד ְמִשׁיֶח " – טוֶֹﬠה‬.‫ַיַחד‬ ‫ ִכּי ל ֹא ָחְשׁשׁוּ‬9,‫יז‬,‫ ְול ֹא ָנֲהגוּ ֵכּן‬8."‫ "ֶמֶל ַחנּוּן ְוַרחוּם" ְבִּסיּוּם "ַיֲﬠֶלה ְוָיב ֹא‬:‫ְוֵישׁ אוְֹמ ִריםטז ֶשֵׁאין לוַֹמר ַגּם ֵכּן‬ ‫ ְדַּה ְינוּ ְבּאוֹתוֹ ִﬠ ְנָין ֶשְׁמַּבֵקּשׁ ַﬠל ַמְלכוּת ֵבּית ָדּ ִוד ֵאין ְלַהְזִכּיר‬,‫ִמְלַּהְזִכּיר ַמְלכוּת ָשַׁמ ִים ֵאֶצל ַמְלכוּת ָדּ ִוד ֶאָלּא ְבָּסמוּ ָלהּ‬ ‫ ִכּי " ְוַﬠל‬,‫ ֶשׁהוּא ַגּם ֵכּן ָסמוּ לוֹ‬,"‫ "ָאִבינוּ ַמְלֵכּנוּ‬:‫ ַﬠל ֵכּן ֵאין לוַֹמר‬,(‫ַמְלכוּת ָשַׁמ ִים ָסמוּ לוֹ ְקָצת )ָכּל אוֹתוֹ ִﬠ ְנָין‬ ‫ ְוֵאינוֹ ֵמִﬠ ְנָין‬,‫ ֲאָבל "ַיֲﬠֶלה ְוָיב ֹא" הוּא ִﬠ ְנָין ִבְּפֵני ַﬠְצמוֹ‬,‫ ֶשֶׁזּה ָתּלוּי ָבֶּזה‬,‫ַהַבּ ִית כוּ'" הוּא ִﬠ ְנַין ֶאָחד ִﬠם ַמְלכוּת ֵבּית ָדּ ִוד‬ ‫ יח‬:‫ֶזה‬ 4 The wording of this blessing opens with “Have mercy, G-d our L-rd,” or “Comfort us, G-d our L-rd” and concludes “…Who rebuilds Jerusalem” or “…Who comforts Zion with the rebuilding of Jerusalem,”10 [since the beginning and the conclusion of a blessing must express the same theme].11 Although one [may have] begun the blessing with “Have mercy” and concluded with comforting, he need not be concerned that the [blessing’s] opening and conclusion do not [appear to] share a common theme, since the fundamental dimension of the conclusion is the same as the beginning, for [the rebuilding of Jerusalem is] entirely [an expression of G-d’s] mercy.12 One should use the same wording on Shabbos and on weekdays, in contrast to some who, during the week, use the wording “Have mercy,” and on Shabbos, use the wording “Comfort.” [Their rationale is that] one should not ask for mercy and make supplications on Shabbos.13 This is an error on their part, because “Comfort us…,” like “Have mercy,” is a request for mercy and a supplication. Nevertheless, there is no need for concern [that a request is being made], as evidenced by the fact that, [in Grace,] we [also] say “sustain us and provide for us.” There is no concern about the prohibition against requesting one’s needs [on Shabbos], because this is part of the standard text of the blessing.14 [Extending that principle, on Shabbos,] one may recite all of [the requests] beginning HaRachaman, [although they contain requests for one’s needs,] despite

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the fact that they are not part of the text of the blessing ordained by our Sages.15 Since it has become universal custom to recite [these requests] whenever Grace is recited, they are considered as part of the text of the blessing. [Hence,] there is no [concern about the prohibition against] requesting one’s needs on Shabbos. ‫כא אוֹ "ְמַנֵחם ִציּוֹן‬,"‫כ ְוחוֵֹתם "בּוֵֹנה ְירוָּשָׁל ִים‬,"‫יט אוֹ "ַנֲחֵמנוּ ה' ֱא ֵהינוּ‬,"‫ "ַרֵחם ה' ֱא ֵהינוּ‬:‫ פּוֵֹתַח‬,‫ד נַֻסּח ְבָּרָכה זוֹ‬ ‫ ְוַאף ַﬠל ִפּי ֶשָׁפַּתח ְבּ"ַרֵחם" ְוחוֵֹתם ִבּ"ְמַנֵחם" – ֵאין ָלחוּשׁ ְולוַֹמר ֶשַׁהֲחִתיָמה ֵאיָנהּ ֵמִﬠ ְנַין‬10,‫כב‬."‫ְבִּב ְנַין ְירוָּשָׁלִים‬ 12,‫כג‬.‫ ַהֹכּל ְבַּרֲחִמים‬,‫ ְלִפי ֶשִׁﬠַקּר ַהֲחִתיָמה ִכְּפִתיָחָתהּ ַמָמּשׁ‬11,‫ַהְפִּתיָחה‬ ‫כד ְול ֹא ְכּאוָֹתם ֶשׁאוְֹמ ִרים ְבֹּחל ִבְּלשׁוֹן ַרֲחִמים וְּבַשָׁבּת ִבְּלשׁוֹן ֶנָחָמה ְלִפי‬.‫וֵּבין ְבַּשָׁבּת וֵּבין ְבֹּחל ֵישׁ לוַֹמר נַֻסּח ֶאָחד‬ ‫כה ֶשַׁגּם "ַנֲחֵמנוּ" הוּא ַבָּקַּשׁת ַרֲחִמים ְוַתֲחנוּ ִנים ְכּמוֹ‬,‫ ְוָטעוּת הוּא ְבָּיָדם‬13,‫ֶשֵׁאין ְמַבְקִּשׁים ַרֲחִמים ְוַתֲחנוִּנים ְבַּשָׁבּת‬ ‫כז ְלִפי ֶשֹׁטֶּפס ַהְבָּרָכה‬,‫ ְוֵאין חוְֹשִׁשׁין ְלִאסּוּר ְשֵׁאַלת ְצָרָכיו‬,"‫ "ַפּ ְרְנֵסנוּ ְוַכְלְכֵּלנוּ‬:‫ ֶשֲׁהֵרי אוְֹמ ִרים‬,‫כו ְוֵאין ָלחוּשׁ‬."‫"ַרֵחם‬ 14,‫כח‬.‫ָכּ ִהיא‬ ‫ ֶשֵׁכּיָון ֶשָׁנֲּהגוּ ַהֹכּל ְלָאְמָרם‬15,‫ְוַגם ָכּל "ָהַרֲחָמן" ָיכוֹל לוַֹמר ְבַּשָׁבּת ַאף ַﬠל ִפּי ֶשֵׁאיָנן ִמֹטֶּפס ַהְבָּרָכה ֶשִׁתְּקּנוּ ֲחָכִמים‬ ‫ כט‬:‫ ְוֵאין ָבֶּהם ִמשּׁוּם ְשֵׁאַלת ְצָרָכיו ְבַּשָׁבּת‬,‫ְבָּכל ַפַּﬠם ֶשְׁמָּב ְרִכין ִבּ ְרַכּת ַהָמּזוֹן – ַנֲﬠָשׂה ָלֶהם ְכֹּטֶפס ְבָּרָכה‬ 5 There are some who say r’aynu, with the reish vocalized with a sh’va, (meaning “tend to us,”) this being a request. Others say Ro’einu, with the reish vocalized with a cholam, [meaning “our Shepherd,”] a title, reflecting [the phrase:]16 “G-d is my Shepherd.”17 All authorities agree that one should say zuneinu (“nurture us”), vocalizing the zayin with a melupum, sincethis is a request, as in the phrase: Shuveinu Elokei Yisheinu (“Return us, G-d of our salvation”)18 and not Zoneinu (“our Nurturer”) with a cholam, which would be a title.19 ‫ ֶשׁהוּא ֵשׁם‬,"‫ל ְוֵישׁ אוְֹמ ִרים "רוֵֹﬠנוּ ְבּחוָֹלם‬.‫ ֶשׁהוּא ְלשׁוֹן ַבָּקָּשׁה‬,‫ ָהֵרי"שׁ ִבְּשָׁב"א‬,"‫ה ֵישׁ אוְֹמ ִרים " ְרֵﬠנוּ‬ 17,‫לב‬."‫ ַﬠל ֵשׁם "ה' רוִֹﬠי‬16,‫לא‬,‫ַהֹתַּאר‬ ‫ ְול ֹא‬18,‫לד‬,"‫ ְכּמוֹ "שׁוֵּבנוּ ֱא ֵהי ִיְשֵׁﬠנוּ‬,‫לג ֶשׁהוּא ְלשׁוֹן ַבָּקָּשׁה‬,‫ ְלִדְבֵרי ַהֹכּל אוְֹמ ִרים ִבְּמָלאפוּ"ם ַהַזּ ִי"ן‬,"‫ֲאָבל "זוֵּננוּ‬ 19,‫ לה‬:‫ ְבֵּשׁם ַהֹתַּאר‬,"‫ "זוֵֹננוּ‬:‫ְבּחוָֹל"ם‬ 6 On Shabbos, festivals, Chol HaMoed, and Rosh Chodesh, the sanctity of the day must be recalled in Grace.20 For even Rosh Chodesh possesses [a dimension of] holiness, as evidenced by the [supplementary] Musaf sacrifice [offered on that day].21 The wording used to recall [the sanctity of] Shabbos is [the passage beginning] Retzei vehachalitzeinu and on festivals, Chol HaMoed, and Rosh Chodesh, [the passage beginning] Yaaleh veyavo. Since mentioning these special days [also] includes a request for mercy,22 it was ordained [that these passages be recited] in the blessing Boneh Yerushalayim, because it too is a request for mercy. [The recitation of these passages] was not ordained in the blessing for Eretz [Yisrael], as was [the recollection of] the miracles of Chanukah and Purim, for that [blessing] expresses [the theme of] thankful acknowledgement.23 If one mentioned [Shabbos, the festivals, etc.] in the blessing for Eretz [Yisrael], he does not fulfill his obligation and he must recall them again in the blessing Boneh Yerushalayim.24 If a festival, Chol HaMoed, or Rosh Chodesh, falls on Shabbos, Retzei should be recited first and then Yaaleh veyavo, because Shabbos occurs more frequently and is also holier than they are.25

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One should not mention a festival, Chol HaMoed, or Rosh Chodesh in the passage Retzei vehachalitzeinu,26nor should one mention Shabbos in the passage Yaaleh veyavo. [This applies even] according to the authorities who maintain that in prayer, one should mention Shabbos in the passage Yaaleh veyavo.27 The rationale is that the subject of Shabbos has not been completed in prayer before the passage Yaaleh veyavo, for he will [yet] mention Shabbos in the conclusion of the blessing. In Grace, by contrast, the passage Retzei vehachalitzeinu concludes the concept of Shabbos. ‫ ֶשַׁגּם ר ֹאשׁ ֹחֶדשׁ ֵישׁ‬20,‫לו‬,‫ו ְבַּשָׁבּת ְויוֹם טוֹב ְוֻחלּוֹ ֶשׁל מוֵֹﬠד ְור ֹאשׁ ֹחֶדשׁ ָצ ִרי ְלַהְזִכּיר ְקֻדַשּׁת ַהיּוֹם ְבִּב ְרַכּת ַהָמּזוֹן‬ ‫ וְּביוֹם טוֹב וְּבֻחלּוֹ ֶשׁל‬,"'‫ " ְרֵצה ְוַהֲחִליֵצנוּ ְוכוּ‬:‫ ְבַּשָׁבּת‬,‫ ְונַֻסּח ַהַהְזָכָּרה‬21,‫לז‬.‫ ֶשֲׁהֵרי ֵישׁ בּוֹ ָק ְרַבּן מוָּסף‬,‫בּוֹ ְקֻדָשּׁה‬ ‫לח‬."‫ "ַיֲﬠֶלה ְוָיב ֹא‬:‫מוֵֹﬠד וְּבר ֹאשׁ ֹחֶדשׁ‬ ‫ ְול ֹא‬22,‫לט‬,‫ ֶשִׁהיא ַגּם ֵכּן ַבָּקַּשׁת ַרֲחִמים‬,"‫ ְקָבעוָּה ְבִּב ְרַכּת "בּוֵֹנה ְירוָּשָׁל ִים‬,‫וְּלִפי ֶשַׁהַהְזָכָּרה ִהיא ַבָּקַּשׁת ַרֲחִמים‬ ‫ ְוִאם ִהְזִכּיר ְבִּב ְרַכּת ָהָאֶרץ – ל ֹא ָיָצא ְיֵדי‬23,‫מ‬.‫ְבִּב ְרַכּת ָהָאֶרץ ְכּמוֹ "ַﬠל ַהִנִּסּים" ַבֲּחנָֻכּה וּפוּ ִרים ֶשִׁהיא הוָֹדָאה‬ 24,‫מא‬."‫ ְוָצ ִרי ַלֲח ֹזר וְּלַהְזִכּיר ְבּ"בוֵֹנה ְירוָּשָׁל ִים‬,‫חוָֹבתוֹ‬ ‫מב ִמְפֵּני‬,"‫ְוִאם ָחל יוֹם טוֹב אוֹ ֻחלּוֹ ֶשׁל מוֵֹﬠד אוֹ ר ֹאשׁ ֹחֶדשׁ ְבַּשָׁבּת – אוְֹמ ִרים ְתִּחָלּה " ְרֵצה" ְוַאַחר ָכּ "ַיֲﬠֶלה ְוָיב ֹא‬ 25,‫מד‬.‫ֶשַׁהַשָּׁבּת ָתִּדירמג וְּמֻקָדּשׁ ֵמֶהם‬ ‫ ְול ֹא ֶשׁל ַשָׁבּת ְבּ"ַיֲﬠֶלה‬26,‫מה‬,"‫ְוֵאינוֹ ַמְזִכּיר ֶשׁל יוֹם טוֹב אוֹ ֻחלּוֹ ֶשׁל מוֵֹﬠד אוֹ ר ֹאשׁ ֹחֶדשׁ ִבּ" ְרֵצה ְוַהֲחִליֵצנוּ‬ ‫ ְלִפי ֶשַׁבְּתִּפָלּה ל ֹא ִנְסַתֵּיּם ֲﬠַדִין ִﬠ ְנָין‬27,"‫מו ַאף ְלִדְבֵרי ָהאוְֹמ ִריםמז ֶשַׁבְּתִּפָלּה ַמְזִכּיר ֶשׁל ַשָׁבּת ְבּ"ַיֲﬠֶלה ְוָיב ֹא‬,"‫ְוָיב ֹא‬ ‫ ֲאָבל ְבִּב ְרַכּת ַהָמּזוֹן ְכָּבר ִנְסַתֵּיּם ִﬠ ְנָין ֶשׁל ַשָׁבּת ִבּ" ְרֵצה‬,‫ ֶשֲׁהֵרי ָﬠִתיד ַלְחֹתּם ְבֶּשׁל ַשָׁבּת‬,"‫ֶשׁל ַשָׁבּת ֹקֶדם "ַיֲﬠֶלה ְוָיב ֹא‬ ‫ מח‬:"‫ְוַהֲחִליֵצנוּ‬ 7 If one erred and did not mention Shabbos [in this blessing], and remembered after he concluded the blessing Boneh Yerushalayim,butbefore he began the blessing Hatov vehameitiv [that immediately follows],28 he should say: “Blessed are You, G-d our L-rd, King of the universe, Who lovingly gave29 Shabbasos for rest to His people Israel, as a sign and as a covenant. Blessed are You, G-d, Who sanctifies the Shabbos.”30 – 28"‫ז ָטָﬠה ְול ֹא ִהְזִכּיר ֶשׁל ַשָׁבּת ְו ִנְזַכּר ַאַחר ֶשָׁחַתם ִבּ ְרַכּת "בּוֵֹנה ְירוָּשָׁלִים" ֹקֶדם ֶשִׁהְתִחיל ִבּ ְרַכּת "ַהטּוֹב ְוַהֵמִּטיב‬ ‫ ָבּרוּ‬,‫ ַשָׁבּתוֹת ִלְמנוָּחה ְלַﬠמּוֹ ִיְשָׂרֵאל ְבַּאֲהָבה ְלאוֹת ְוִלְב ִרית‬29,‫ ֶשָׁנַּתןמט‬,‫ "ָבּרוּ ַאָתּה ה' ֱא ֵקינוּ ֶמֶל ָהעוָֹלם‬:‫אוֵֹמר‬ 30,‫ נ‬:"‫ַאָתּה ה' ְמַקֵדּשׁ ַהַשָּׁבּת‬ 8 If one erred and did not mention a festival, he should say: “Blessed are You, G-d our L-rd, King of the universe, Who gave festivals to His people Israel for gladness and joy, [including] this day of (name of the festival). Blessed are You, G-d, Who sanctifies Israel and the seasons.” One who does not know the wording of this blessing must go back to the beginning of Grace [and recite it in its entirety], since he does not know how to correct his error. If, however, he knows the beginning and the end of the blessing, even if he does not know the remainder of the wording adequately, this is not sufficient cause to require him to go back to the beginning [of Grace. The rationale:] He is reciting the fundamental dimension of the blessing,31 which is to mention Shabbos or a festival within a blessing, [employing the established format] that mentions G-d’s name and His sovereignty at the beginning of the blessing and [mentions] His name alone [and not His sovereignty] at its end. If a festival falls on Shabbos [and one omitted the mention of both], he should

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incorporate both concepts together [in one blessing], saying: “Blessed are You, G-d our L-rd, King of the universe, Who lovingly gave Shabbasos for rest to His people Israel, as a sign and as a covenant, and festivals for gladness and joy, [including] this day of (name of the festival). Blessed are You, G-d, Who sanctifies the Shabbos, Israel, and the seasons.” ‫ ֲאֶשׁר ָנַתן ָיִמים טוִֹבים ְלַﬠמּוֹ‬,‫ נא "ָבּרוּ ַאָתּה ה' ֱא ֵקינוּ ֶמֶל ָהעוָֹלם‬:‫ח ְוִאם ָטָﬠה ְול ֹא ִהְזִכּיר ֶשׁל יוֹם טוֹב – אוֵֹמר‬ 30."‫ ָבּרוּ ַאָתּה ה' ְמַקֵדּשׁ ִיְשָׂרֵאל ְוַהְזַּמ ִנּים‬,‫ ֶאת יוֹם ַחג ְפּלוֹ ִנינב ַהֶזּה‬,‫ִיְשָׂרֵאל ְלָשׂשׂוֹן וְּלִשְׂמָחה‬ ‫ ַא ִאם יוֵֹדַﬠ‬.‫ ֵכּיָון ֶשֵׁאינוֹ יוֵֹדַﬠ ְלַתֵקּן ַמה ֶשִּׁﬠֵוּת‬,‫וִּמי ֶשֵׁאינוֹ יוֵֹדַﬠ נַֻסּח ְבָּרָכה זוֹ – ָצ ִרי ַלֲח ֹזר ְלר ֹאשׁ ִבּ ְרַכּת ַהָמּזוֹן‬ ‫ ֵכּיָון ֶשׁהוּא אוֵֹמר ִﬠַקּר‬,‫ַהְפִּתיָחה ְוַהֲחִתיָמה ַאף ֶשֵׁאינוֹ יוֵֹדַﬠ ְשָׁאר ַהנַֻּסּח ָכָּראוּי – ֵאין ָצ ִרי ַלֲח ֹזר ְלר ֹאשׁ ִבְּשִׁביל ֶזה‬ ‫נד‬.‫ ֶשׁהוּא ְלַהְזִכּיר ַשָׁבּת אוֹ יוֹם טוֹב ַבְּבָּרָכהנג ְבֵּשׁם וַּמְלכוּת ַבְּפִּתיָחה וְּבֵשׁם ְלַבד ַבֲּחִתיָמה‬31,‫ַהְבָּרָכה‬ ‫ ֶשָׁנַּתן ַשָׁבּתוֹת ִלְמנוָּחה ְלַﬠמּוֹ‬,‫ "ָבּרוּ ַאָתּה ה' ֱא ֵקינוּ ֶמֶל ָהעוָֹלם‬:‫ְוִאם ָחל יוֹם טוֹב ְבַּשָׁבּת – כּוְֹלָלן ַיַחד ְואוֵֹמר‬ ‫ ָבּרוּ ַאָתּה ה' ְמַקֵדּשׁ ַהַשָּׁבּת‬,‫ ֶאת יוֹם ַחג ְפּלוִֹני ַהֶזּה‬,‫ ְוָיִמים טוִֹבים ְלָשׂשׂוֹן וְּלִשְׂמָחה‬,‫ִיְשָׂרֵאל ְבַּאֲהָבה ְלאוֹת ְוִלְב ִרית‬ ‫ נה‬:"‫ְו ִיְשָׂרֵאל ְוַהְזַּמִנּים‬ 9 All of the above applies when the person recalls [his omission] before he began the blessing Hatov vehameitiv. Since he recalled the sanctity of the day immediately after the conclusion of the blessing Boneh Yerushalayim, before he began the blessing that follows it, it is as if he mentioned it before concluding: Baruch… Boneh Yerushalayim.For as long as he did not begin the following blessing, it is not considered as if he concluded the blessing with regard to [the rulesgoverning the omission of] particulars for which he is required to repeat a blessing, as explained in sec. 114[:7].32 [There is, however, a difference between the two instances]: Within the blessing Boneh Yerushalayim, all that is necessary is to mention Shabbos or the festival, without reciting a separate blessing, since one is recalling it in the midst of a blessing. When, by contrast, one recalls it after the conclusion of the blessing, it must be mentioned in a blessing with G-d’s name. Moreover, His sovereignty must also be mentioned because this blessing is not considered as coming in sequence to the preceding blessing. [The rationale: The recitation of this blessing] is not an established [practice], nor does it always come in sequence to [the preceding one; it is recited] only occasionally — when one erred. If one recalls the omission after he begins the blessing Hatov vehameitiv, even if he only recited the word Baruch, he cannot correct his omission by merely mentioning [the sanctity of the day] at this point, because he is doing so in an improper place. [Instead,] he must return to the beginning of Grace [and repeat all three blessings], because the three blessings of Grace are considered as one blessing,33 and wherever one makes an error in their recitation that requires the repetition of a blessing,34 he must return to the beginning of Grace [and repeat all three blessings. The law differs with] regard to the fourth blessing. [Since] it is [merely] a Rabbinic ordinance,35 it is considered as an independent blessing. If one erred in its recitationin a manner that requires its repetition, he need only return to the beginning of that blessing. ‫נו ֶשֵׁכּיָון ֶשַׁמְּזִכּיר ְקֻדַשּׁת ַהיּוֹם ִמָיּד ַאַחר ִסיּוּם "בּוֵֹנה‬,"‫ט ְוָכל ֶזה ְכֶּשׁ ִנְּזַכּר ֹקֶדם ֶשִׁהְתִחיל ִבּ ְרַכּת "ַהטּוֹב ְוַהֵמִּטיב‬ ‫ ֶשָׁכּל ֶשׁלּ ֹא ָפַּתח‬,"‫ְירוָּשָׁל ִים" ֹקֶדם ֶשָׁפַּתח ַבְּבָּרָכה ֶשְׁלַּאֲחֶריָה – ֲהֵרי ֶזה ְכִּאלּוּ ִהְזִכּיר ֹקֶדם ִסיּוּם "ָבּרוּ בּוֵֹנה ְירוָּשָׁל ִים‬ ‫ ֶאָלּא‬32,‫נז‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קי"ד‬,‫ַבְּבָּרָכה ֶשְׁלַּאֲחֶריָה – ל ֹא ִנְקָרא ִסיּוּם ְבָּרָכה ְלִﬠ ְנָין ְדָּב ִרים ֶשַׁמֲּחִזי ִרים אוֹתוֹ‬ ‫ ַמה ֶשֵּׁאין ֵכּן ְכֶּשַׁמְּזִכּיר ַאַחר‬,‫ ֵכּיָון ֶשַׁמְּזִכּיר ְבּתוֹ ַהְבָּרָכה‬,‫ֶשְׁבּתוֹ "בּוֵֹנה ְירוָּשָׁל ִים" ַדּי ְבַּהְזָכָּרה ְלַבָדּהּ ְבּל ֹא ְבָּרָכה‬ ‫ ֶשֵׁאיָנהּ ְקבוָּﬠה וְּסמוָּכה‬,‫ ִמְפֵּני ֶשֵׁאיָנהּ ְבָּרָכה ַהְסּמוָּכה ַלֲחֶב ְרָתּהּ‬,‫ַהֲחִתיָמה ָצ ִרי ְלַהְזִכּיר ִבְּבָרָכה ְבֵּשׁםנח ְוַגם ְבַּמְלכוּת‬

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‫נט‬.‫ ֶאָלּא ְבַּאְקַראי ְכֶּשָׁטָּﬠה‬,‫ָלהּ ְלעוָֹלם‬ ‫ ֲאִפלּוּ ל ֹא ָאַמר ֶאָלּא ֵתַּבת "ָבּרוּ " ִבְּלַבדס – ֵאין לוֹ ַתָּקָּנה ְבַּהְזָכָּרה‬,"‫ֲאָבל ִאם ִנְזַכּר ַאַחר ֶשִׁהְתִחיל "ַהטּוֹב ְוַהֵמִּטיב‬ ‫סא ֶשָׁשּׁ שׁ ְבָּרכוֹת ֶשׁל ִבּ ְרַכּת ַהָמּזוֹן ֲחשׁוּבוֹת ִכְּבָרָכה‬,‫ ְוָצ ִרי ַלֲח ֹזר ְלר ֹאשׁ ִבּ ְרַכּת ַהָמּזוֹן‬,‫ ֶשִׁהיא ֶשׁלּ ֹא ִבְּמקוָֹמהּ‬,‫ָכּאן‬ ‫ ֲאָבל ְבָּרָכה ְרִביִﬠית‬.‫ – חוֵֹזר ְלר ֹאשׁ ִבּ ְרַכּת ַהָמּזוֹן‬34,‫ וְּבָכל ָמקוֹם ֶשָׁטָּﬠה ָבֶּהן ָטעוּת ֶשַׁמֲּחִזי ִרים אוֹתוֹסג‬33,‫סב‬.‫ַאַחת‬ ‫ ְוִאם ָטָﬠה ָבּהּ ָטעוּת ֶשַׁמֲּחִזי ִרים אוֹתוֹ – ֵאינוֹ חוֵֹזר ֶאָלּא‬,‫ ִהיא ְבָּרָכה ִבְּפֵני ַﬠְצָמהּ‬35,‫סד‬,‫ֶשִׁהיא ִמִדְּבֵרי סוְֹפ ִרים‬ ‫ סה‬:‫ְלר ֹאָשׁהּ‬ 10 All the above applies with regard to Shabbos and the festivals of the three holidays. [Different laws apply] with regard to Chol HaMoed, Rosh Chodesh,36 and Rosh HaShanah. If one did not recall [his omission] until after he began the blessing Hatov vehameitiv, he should not repeat [Grace. The rationale:] The recitation of Grace on these days is a matter left to a person’s own volition. If he desires, he may eat [only] fruit and the like, so that he will not fast.37 And on Rosh HaShanah, there are authorities who permit one even to fast. Although fundamentally, the halachah does not follow their view,38 nevertheless, weight should be given to their words, lest one risk the possibility of reciting a blessing in vain were he to repeat [Grace] from the beginning. On Shabbos and on the festivals of the three holidays, by contrast, a person is obligated to eat bread, after which Graceis recited. For with regard to Shabbos, it is written:39 “You shall proclaim the Shabbos:‘a delight.’” And with regard to the festivals, it is written:40 “You shall rejoice on your festivals.”41 There is no delight or rejoicing without partaking of bread, ([more particularly, a type of bread] that is used as the basis for a meal). For bread is the essence of a meal; thus, the entire meal is defined as such because of the bread.42 ([If one eats] types of loaves that are not used as the basis of a meal43 [as the primary element of a meal on Shabbos and the festivals],44 he must eat an amount that could serve as the basis for a meal.)45 In such an instance, he is obligated to recite Grace, as stated in sec. 168[:8].46 [Although such a distinction is made,] nevertheless, on Rosh Chodesh, if one recalled [his omission] before he began the blessing Hatov vehameitiv, he should say: “Blessed are You, G-d our L-rd, King of the universe, Who gave Rashei Chadashim to His people Israel, as a remembrance.” There is an unresolved question whether or not he should conclude the blessing: “Blessed are You, G-d, Who sanctifies Israel and the Rashei Chadashim.” [Hence, we follow the principle:] When there is uncertainty regarding a blessing, we rule leniently, and he should not conclude [the blessing in this manner].47 Even at night, [these rules apply. True,] if one did not recite the passage Yaaleh veyavo in the blessing Retzei while reciting the Shemoneh Esreh [at night], he should not go back and recite it, even if he reminded himself before he began the next blessing. Nevertheless, while reciting Grace, if one recalled [his omission of Yaaleh veyavo before beginning the next blessing], he must recite the blessing: “Blessed are You, G-d our L-rd, King of the universe, Who gave Rashei Chadashim….” [The motivating principle for the distinction:] In the recitation of the Shemoneh Esreh [at night], even if one did not recall [his omission of Yaaleh veyavo]before he began the blessing Modim,48he is not required to return to the blessing Retzei to mention Rosh Chodesh in the placewhere the Sages ordained its recitation, since the new moon was not sanctified at night.49 [Therefore,] he should not mention it between the blessings Retzei and Modim, lest it be considered as an interruption in the midst of the Shemoneh Esreh.50 In Grace, by contrast, after one concludes the

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blessing Boneh Yerushalayim, one has completed the Scriptural requirement for Grace. Hence, there is no concern that reciting the blessing “…Who gave Rashei Chadashim…” before beginning the blessing Hatov vehameitiv will be considered as an interruption. Although a person is not required to repeat his prayers to recall Rosh Chodesh at night, [reciting] this [blessing] is not considered as a repetition of one’s prayers, but rather an additional blessing that was ordained to be recited in a place where there is no concern about an interruption. ‫סח ִאם ל ֹא ִנְזַכּר‬,‫ ְור ֹאשׁ ַהָשָּׁנה‬36,‫ ֲאָבל ְבֻּחלּוֹ ֶשׁל מוֵֹﬠדסו ְור ֹאשׁ ֹחֶדשׁסז‬,‫י ְוָכל ֶזה ְבַּשָׁבּת ְויוֹם טוֹב ֶשׁל ָשׁ שׁ ְרָגִלים‬ ‫ ֶשִׁאם רוֶֹצה אוֵֹכל‬,‫ ִמְפֵּני ֶשִׁבּ ְרַכּת ַהָמּזוֹן ְבָּיִמים ֵאלּוּ ִהיא ְרשׁוּת‬,‫ַﬠד ֶשִׁהְתִחיל ִבּ ְרַכּת "ַהטּוֹב ְוַהֵמִּטיב" – ֵאינוֹ חוֵֹזר‬ ‫ע ְוַאף ֶשֵׁאין ִדְּבֵריֶהם‬,‫ וְּבר ֹאשׁ ַהָשָּׁנה ֵישׁ ַמִתּי ִרין ֲאִפלּוּ ְלִהְתַﬠנּוֹת‬37,‫סט‬,‫ֵפּרוֹת ְוַכיּוֵֹצא ָבֶּהם ְכֵּדי ֶשׁלּ ֹא ִיְתַﬠֶנּה‬ ‫עב‬.‫ ֵישׁ ָלחוּשׁ ְלִדְבֵריֶהם ֶשׁלּ ֹא ִלְכנוֹס ִלְסֵפק ְבָּרָכה ְלַבָטָּלה ִאם ַיֲח ֹזר ְלר ֹאשׁ‬,‫ ִמָכּל ָמקוֹם‬38,‫עא‬,‫ִﬠָקּר‬ ‫עד‬,‫ ֶשׁהוּא ַחָיּב ֶלֱאֹכלעג ַפּת ֶשְׁמָּב ְרִכין ָﬠָליו ִבּ ְרַכּת ַהָמּזוֹן‬,‫ַמה ֶשֵּׁאין ֵכּן ְבַּשָׁבּתוֹת ְוָיִמים טוִֹבים ֶשׁל ָשׁ שׁ ְרָגִלים‬ ‫ ְוֵאין ֹעֶנגעז ְוִשְׂמָחהעח‬41," ‫ " ְוָשַׂמְחָתּ ְבַּחֶגּ‬40,‫ עו‬:‫ וְּביוֹם טוֹב ֶנֱאַמר‬,"‫ " ְוָקָראָת ַלַשָּׁבּת ֹעֶנג‬39,‫ עה‬:‫ֶשְׁבַּשָׁבּת ֶנֱאַמר‬ 42,‫עט ֶשָׁכּל ְסעוָּדה ִנְקָרא ַﬠל ֵשׁם ַהֶלֶּחםפ‬,‫ ֶשַׁהֶלֶּחם הוּא ִﬠַקּר ַהְסּעוָּדה‬,(‫ְבּל ֹא ֲאִכיַלת ֶלֶחם )ֶשׁקּוְֹבִﬠים ָﬠָליו ְסעוָּדה‬ ‫ ְוָאז הוּא‬45,‫פב‬,‫ – ָצ ִרי ֶלֱאֹכל ֵמֶהם ְכִּשׁעוּר ְקִביעוּת ְסעוָּדה‬44,‫ ְסעוָּדהפא‬43‫)וִּמיֵני ְלָחִמים ֶשֵׁאין קוְֹבִﬠין ֲﬠֵליֶהם‬ 46.[(]‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קס"חפג‬,‫ַחָיּב ְלָבֵר ִבּ ְרַכּת ַהָמּזוֹן‬ ‫ "ָבּרוּ ַאָתּה ה' ֱא ֵקינוּ ֶמֶל‬:‫ ִאם ִנְזַכּר ֹקֶדם ֶשִׁהְתִחיל ִבּ ְרַכּת "ַהטּוֹב ְוַהֵמִּטיב" ְבּר ֹאשׁ ֹחֶדשׁ – אוֵֹמר‬,‫וִּמָכּל ָמקוֹם‬ ‫ ְוָסֵפק הוּא ִאם הוּא חוֵֹתם "ָבּרוּ ַאָתּה ה' ְמַקֵדּשׁ‬36,‫פה‬,"‫פד ֶשָׁנַּתן ָראֵשׁי ֳחָדִשׁים ְלַﬠמּוֹ ִיְשָׂרֵאל ְלִזָכּרוֹן‬,‫ָהעוָֹלם‬ ‫ ֶשִׁבְּתִפָלּה ֵאינוֹ חוֵֹזר‬,‫ ַוֲאִפלּוּ ַבַּלּ ְיָלה‬47,‫פח‬.‫פז ְול ֹא ַיְחֹתּם‬,‫פו ְוָסֵפק ְבָּרָכה ְלָהֵקל‬,‫ ִאם ָלאו‬36,"‫ִיְשָׂרֵאל ְוָראֵשׁי ֳחָדִשׁים‬ ‫ ַאף ַﬠל ִפּי ֶשׁ ִנְּזַכּר ֹקֶדם ֶשִׁהְתִחיל ְבָּרָכה ֶשְׁלַּאֲחֶריָהפט – ְבִּב ְרַכּת ַהָמּזוֹן ָצ ִרי‬,‫ִאם ל ֹא ָאַמר "ַיֲﬠֶלה ְוָיב ֹא" ָבֲּﬠבוָֹדה‬ ‫צ ְלִפי ֶשַׁבְּתִּפָלּה ֵכּיָון ֶשַׁאף ֶשׁלּ ֹא ִנְזַכּר ַﬠד ֶשִׁהְתִחיל‬,"'‫ ֶשָׁנַּתן ְוכוּ‬,‫ "ָבּרוּ ַאָתּה ה' ֱא ֵקינוּ ֶמֶל ָהעוָֹלם‬:‫לוַֹמר‬ ‫ ל ֹא ִהְצ ִריכוּהוּ ַלֲח ֹזר ָלֲﬠבוָֹדה ְלַהְזִכּיר ֶשׁל ר ֹאשׁ ֹחֶדשׁ ְבָּמקוֹם ֶשִׁתְּקּנוּ ֲחָכִמים ְלִפי ֶשֵׁאין ְמַקְדִּשׁין ַהֹחֶדשׁ‬48"‫"מוִֹדים‬ ‫ ֲאָבל ְבִּב ְרַכּת ַהָמּזוֹן ַאַחר ֶשָׁחַתם‬50,‫ ִמשּׁוּם ֶהְפֵסק ַבְּתִּפָלּה‬,‫ – ֵאין לוֹ ְלַהְזִכּיר ַגּם ֵכּן ֵבּין ֲﬠבוָֹדה ְלמוִֹדים‬49,‫ַבַּלּ ְיָלהצא‬ ‫ "ֲאֶשׁר ָנַתן כוּ'" ֹקֶדם ֶשַׁיְּתִחיל‬: ‫ ְוֵאין ָלחוּשׁ ְלֶהְפֵסק ִאם ְיָבֵר‬,‫"בּוֵֹנה ְירוָּשָׁל ִים" – ִנְסַתּ ְיָּמה ִבּ ְרַכּת ַהָמּזוֹן ֶשׁל תּוָֹרה‬ ‫ זוֹ ֵאיָנהּ ֲחָזָרה ֶאָלּא‬,‫ ִמָכּל ָמקוֹם‬,‫צב ְוַאף ֶשֵׁאין ַמֲחִזי ִרים אוֹתוֹ ִמשּׁוּם ַהְזָכַּרת ר ֹאשׁ ֹחֶדשׁ ַבַּלּ ְיָלה‬."‫"ַהטּוֹב ְוַהֵמִּטיב‬ ‫ צג‬:‫ ֶשִׁתְּקּנוּ ְלהוִֹסיף ְבָּמקוֹם ֶשֵׁאין ָלחוּשׁ ָבּהּ ְלֶהְפֵסק‬,‫הוָֹסַפת ְבָּרָכה‬ 11 Similarly, on Chol HaMoed, [if one omitted Yaaleh veyavo in Grace and recalls before beginning the blessing Hatov vehameitiv,] he should say: “Blessed are You, G-d our L-rd, King of the universe, Who gave holidays to His people Israel for gladness and joy, [including] this day of (name of the festival).” He does not recite a concluding blessing.51 On Rosh HaShanah, [in such a situation,] he should say: “Blessed are You, G-d our L-rd, King of the universe, Who gave festivals to His people Israel,52 [including] this Day of Remembrance.” He does not recite a concluding blessing, nor does he say “for gladness and joy.”53 A sick person who was [forced to] eat on Yom Kippur [who omitted Yaaleh veyavo in Grace54 and recalls before beginning the blessing Hatov vehameitiv], should say: “Blessed are You, G-d our L-rd, King of the universe, Who gave holy days to His people Israel, [including] this Day of Atonement.” He does not recite a concluding blessing. If he did not recall his omission until he began the blessing Hatov vehameitiv, he should not repeat [Grace. The rationale: His eating and, hence,] his recitation of Grace is not an obligation incumbent on him because of the sanctity of the day,55 but because of his illness. There are authorities who maintain that on Rosh HaShanah and Yom Kippur, one should conclude “Blessed are You G-d…” as [he would do] on Shabbos and festivals.

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On Rosh HaShanah, he should conclude: “Blessed are You, G-d, Who sanctifies Israel and the Day of Remembrance.” [He should] not [add in the conclusion of the blessing] “King over the entire earth,” nor should he say [as the penultimate phrase], “Your word, O King, is true and enduring for all time” as one says in the Haftorah and Kiddush.56[The rationale for the distinction: In contrast to those blessings,] this blessing is not an obligation stemming from the holiness of the day. Instead, it merely comes in place of mentioning [the sanctity of the day] in the passage Yaaleh veyavo. On Yom Kippur, he should conclude: “Blessed are You, G-d, Who sanctifies Israel and the Day of Atonement.” (Although the recitation of Grace is not an obligation associated with these days, this factor does not prevent one from concluding the blessing in the above manner, just as — for the reason explained57 — it does not prevent one from [reciting] the beginning [of these blessings. The Sages] refrained from having [the blessing that is added] on Rosh Chodesh conclude [with the phrase “Blessed are You…] only for the following reason:58 [Rosh Chodesh] is not characterized by sanctity to the extent that work is prohibited on it, nor are other mitzvos that apply on other days that are called “holy assemblies”59 carried out on Rosh Chodesh. [Instead, on Rosh Chodesh,] there is merely an obligation to bring an additional offering, the Musaf sacrifice.60 Therefore it is only in the Musaf Prayer61 that we conclude “…Who sanctifies Israel and the Rashei Chadashim.” [Hence, it is not necessary to conclude the blessing added to Grace in this manner]. In contrast, Rosh HaShanah and Yom Kippur are referred to as “holy assemblies,” and in all the prayers, [the blessing in which their sanctity is mentioned] concludes, “Who sanctifies….” Therefore, one should conclude this blessing in this manner in Grace as well. Needless to say, on Shabbos, one should conclude this blessing in the above manner for the third or fourth meal, although there is no obligation to eat bread [during these meals], as will be explained.62 With regard to actual practice, although, [in general,] we follow the principle, “When there is uncertainty regarding a blessing, we rule leniently,” [in this instance,] one who relies on the latter explanation and concludes [the blessing in the above manner] is not remiss, for even on Rosh Chodesh, there are authorities who maintain that one should conclude [the blessing] in this manner. We do not follow the principle, “When there is uncertainty regarding a blessing, we rule leniently,” because it can be assumed that one should not conduct himself differently [on Rosh HaShanah and Yom Kippur] than on Shabbos or festivals. [Moreover,] on Rosh HaShanah, it can be said that all authorities agree that one should not conduct himself differently than on other festivals. For our Sages did not differentiate with regard to the recitation of one blessing, saying that, at times, it should be recited in its entirety, and, at times, only a portion of it should be recited. For this reason, the blessing of Kiddush begins “Blessed are You…,” even though [generally] it is recited in direct sequence to the blessing over wine,63 because there are times that there is no need to recite a blessing over wine, for example, when one is dining at a meal that he began while it was still day.64 Therefore, Kiddush should always begin with a blessing so as not to make a distinction [between the recitation of the] same blessing [on different occasions]. On Rosh Chodesh, however, one does not recite the same blessing that he recites on Shabbos and on festivals, for he begins: “…Who gave Rashei Chadashim….”65 On Rosh HaShanah, by contrast, he begins: “…Who gave festivals to His people Israel…,” like on other festivals. The remainder of the blessing is not a binding obligation,66 as explained in subsection

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‫‪Shulchan Aruch: Chapter 188 - Wording of Third Blessing [of Grace]; L...‬‬

‫‪8. Needless to say, this applies on the third or fourth meal on Shabbos and festivals,‬‬ ‫)‪for one begins with exactly the same wording as he uses for the other meals.‬‬ ‫‪There are authorities who maintain that, even as an initial preference, a sick person‬‬ ‫‪who eats on Yom Kippur should not mention Yom Kippur during Grace, as will be‬‬ ‫‪explained in sec. 618[:18]. Weight should be given to their words so as to refrain‬‬ ‫‪from possibly reciting a blessing in vain. Therefore, if one forgets to recite Yaaleh‬‬ ‫‪veyavo [on Yom Kippur], he should not recite the blessing “…Who gave…” at all.‬‬ ‫יא ְוֵכן ְבֻּחלּוֹ ֶשׁל מוֵֹﬠדצד אוֵֹמר‪ָ" :‬בּרוּ ַאָתּה ה' ֱא ֵקינוּ ֶמֶל ָהעוָֹלם‪ֲ ,‬אֶשׁר ָנַתן מוֲֹﬠִדיםצה ְלַﬠמּוֹ ִיְשָׂרֵאל ְלָשׂשׂוֹן‬ ‫וְּלִשְׂמָחה‪ֶ ,‬את ַחג ְפּלוֹ ִני ַהֶזּה"‪ְ ,‬וֵאינוֹ חוֵֹתם‪.‬צו‪51,‬‬ ‫וְּבר ֹאשׁ ַהָשָּׁנה אוֵֹמר‪ָ" :‬בּרוּ ַאָתּה ה' ֱא ֵקינוּ ֶמֶל ָהעוָֹלם‪ֲ ,‬אֶשׁר ָנַתן ָיִמים טוִֹבים ְלַﬠמּוֹ ִיְשָׂרֵאל‪ֶ 52,‬את יוֹם ַהִזָּכּרוֹן‬ ‫ַהֶזּה"‪,‬צז ְוֵאינוֹ חוֵֹתם‪ְ 49.‬וֵאינוֹ אוֵֹמר‪ְ" :‬לָשׂשׂוֹן וְּלִשְׂמָחה"‪.‬צח‪53,‬‬ ‫ְוחוֶֹלה ֶשָׁאַכל ְבּיוֹם ַהִכּפּוּ ִרים אוֵֹמר‪ָ" 54:‬בּרוּ ַאָתּה ה' ֱא ֵקינוּ ֶמֶל ָהעוָֹלם‪ֲ ,‬אֶשׁר ָנַתן ָיִמים ְקדוִֹשׁים ְלַﬠמּוֹ ִיְשָׂרֵאל‪,‬‬ ‫ֶאת יוֹם ַהִכּפּוּ ִרים ַהֶזּה"‪ְ ,‬וֵאינוֹ חוֵֹתם‪ְ 51.‬וִאם ל ֹא ִנְזַכּר ַﬠד ֶשִׁהְתִחיל ִבּ ְרַכּת "ַהטּוֹב ְוַהֵמִּטיב" – ֵאינוֹ חוֵֹזר‪ֶ ,‬שֲׁהֵרי ֵאין‬ ‫ִבּ ְרַכּת ַהָמּזוֹן חוָֹבה לוֹ ֵמֲחַמת ְקֻדַשּׁת ַהיּוֹם‪ֶ 55‬אָלּא ֵמֲחַמת ָחְליוֹ‪.‬צט‬ ‫ְוֵישׁ אוְֹמ ִריםק ֶשְׁבּר ֹאשׁ ַהָשָּׁנה ְויוֹם ַהִכּפּוּ ִרים חוֵֹתם ְכּמוֹ ְבַּשָׁבּת ְויוֹם טוֹב‪ְ .‬בּר ֹאשׁ ַהָשָּׁנה אוֵֹמר‪ָ" :‬בּרוּ ַאָתּה ה' ְמַקֵדּשׁ‬ ‫ִיְשָׂרֵאל ְויוֹם ַהִזָּכּרוֹן"‪ְ ,‬ול ֹא "ֶמֶל ַﬠל ָכּל ָהָאֶרץ"‪ְ .‬ול ֹא י ֹאַמר‪" :‬וְּדָב ְר ֱאֶמת ְוַקָיּם ָלַﬠד" ֹקֶדם ַהֲחִתיָמה‪ְ ,‬כּמוֹ ֶשׁאוֵֹמר‬ ‫ַבַּהְפטוָֹרה וַּבִקּדּוּשׁ‪,‬קא‪ֶ 56,‬שֲׁהֵרי ְבָּרָכה זוֹ ֵאיָנהּ חוָֹבה ִמשּׁוּם ְקֻדַשּׁת ַהיּוֹם ֶאָלּא ִבְּמקוֹם ַהְזָכָּרה ְבָּﬠְלָמא ֶשְׁבּ"ַיֲﬠֶלה‬ ‫ְוָיב ֹא"‪.‬קב וְּביוֹם ַהִכּפּוּ ִרים אוֵֹמר‪ָ" :‬בּרוּ ַאָתּה ה' ְמַקֵדּשׁ ִיְשָׂרֵאל ְויוֹם ַהִכּפּוּ ִרים"‪.‬קג‬ ‫ְוַאף ַﬠל ִפּי ֶשֵׁאין ִבּ ְרַכּת ַהָמּזוֹן חוָֹבה ָלֶהם – ֵאין ֶזה מוֵֹנַﬠ ַהֲחִתיָמה‪ְ ,‬כּמוֹ ֶשֵׁאינוֹ מוֵֹנַﬠ ַהְפִּתיָחה‪ִ ,‬מַטַּﬠם(‬ ‫ֶשׁ ִנְּתָבֵּאר‪.‬קד‪ְ 57,‬ול ֹא ָמ ְנעוּ ַהֲחִתיָמה ְבּר ֹאשׁ ֹחֶדשׁ ֶאָלּא ִמְפֵּני‪ֶ 58‬שֵׁכּיָון ֶשֵׁאין בּוֹ ְקֻדָשּׁה ֶלֱאֹסר ֲﬠִשַׂיּת ְמָלאָכה‪ְ ,‬וֵכן‬ ‫ְשָׁאר ִמְצוֹת ַהנּוֲֹהגוֹת ְבָּכל "ִמְקָרא ֹקֶדשׁ"קה‪ֵ 59,‬איָנן נוֲֹהגוֹת בּוֹ‪ֶ ,‬אָלּא ָק ְרַבּן מוָּסף ִבְּלַבדקו‪ֵ – 60,‬ישׁ לוַֹמר ֶשֵׁאין‬ ‫ַלְחֹתּם בּוֹ "ְמַקֵדּשׁ ִיְשָׂרֵאל ְוָראֵשׁי ֳחָדִשׁים" ֶאָלּא ִבְּתִפַלּת מוָּסף ִבְּלַבד‪ֲ 61,‬אָבל ְבִּב ְרַכּת ַהָמּזוֹן ַדּי ְבַּהְזָכָּרתוֹ ְלַבד ְכּמוֹ‬ ‫ִבְּשָׁאר ְתִּפלּוֹת‪ַ .‬מה ֶשֵּׁאין ֵכּן ְבּר ֹאשׁ ַהָשָּׁנה ְויוֹם ַהִכּפּוּ ִרים ֶשֵׁהם "ִמְקָרֵאי ֹקֶדשׁ"‪,‬קז וְּבָכל ַהְתִּפלּוֹת חוְֹתִמין ָבֶּהן‬ ‫‪ְ".‬מַקֵדּשׁ" – חוֵֹתם ַגּם ֵכּן ְבִּב ְרַכּת ַהָמּזוֹן‬ ‫ְוֵאין ָצ ִרי לוַֹמר ִבְּסעוָּדה ג' אוֹ ד' ֶשׁל ַשָׁבּת‪,‬קח ֶשׁחוֵֹתם ַאף ַﬠל ִפּי ֶשֵׁאין חוָֹבה ֶלֱאֹכל ַפּת‪ְ ,‬כּמוֹ ֶשׁ ִיְּתָבֵּאר‪62.‬‬ ‫וְּלִﬠ ְנַין ֲהָלָכה‪ַ ,‬אף ַﬠל ִפּי ֶשְׁסֵּפק ְבָּרכוֹת ְלָהֵקל‪ַ ,‬הסּוֵֹמ ַﬠל ְסָבָרא ַאֲחרוָֹנה ְוחוֵֹתם – ל ֹא ִהְפִסיד‪ֶ ,‬שַׁאף ְבּר ֹאשׁ ֹחֶדשׁ ֵישׁ‬ ‫‪.‬אוְֹמ ִריםקט ַלְחֹתּם‪ְ ,‬וֵאין אוְֹמ ִרים ְסֵפק ְבָּרכוֹת ְלָהֵקל‪ְ ,‬לִפי ֶשִׁמּן ַהְסָּתם ֵאין ְלַשׁנּוָֹתהּ ִמְבַּשָׁבּת ְויוֹם טוֹב‬ ‫וְּבר ֹאשׁ ַהָשָּׁנה‪ֵ ,‬ישׁ לוַֹמר ֶשַׁהֹכּל מוִֹדים ֶשֵׁאין ְלַשׁנּוָֹתהּ ִמְשָּׁאר ָיִמים טוִֹבים‪ֶ ,‬שׁלּ ֹא ִחְלקוּ ֲחָכִמים ִבְּבָרָכה ַאַחת לוַֹמר‬ ‫ַפַּﬠם ֻכָּלּהּ וַּפַﬠם ִמְקָצָתהּ‪ֶ ,‬שִׁמַּטַּﬠם ֶזה פּוַֹתַחת ִבּ ְרַכּת ַהִקּדּוּשׁ ְבּ"ָברוּ " ַאף ַﬠל ִפּי ֶשִׁהיא ְסמוָּכה ְלִב ְרַכּת ַהַיִּין‪,‬קי‪63,‬‬ ‫ְלִפי ֶשִׁלְּפָﬠִמים ֵאין ָצ ִרי ְלָבֵר ַﬠל ַהַיּ ִין‪ְ ,‬כּגוֹן ֶשׁיּוֵֹשׁב ִבְּסעוָּדה ִמְבּעוֹד יוֹם‪,‬קיא‪ְ 64,‬לָכ ִהְצ ִריכוּ ְלעוָֹלם ִלְפֹתַּח‬ ‫ַהִקּדּוּשׁ ִבְּבָרָכה‪,‬קיב ֶשׁלּ ֹא ְלַחֵלּק ִבְּבָרָכה ַאַחת‪ֲ .‬אָבל ְבּר ֹאשׁ ֹחֶדשׁ ֵאינוֹ ְמָבֵר אוָֹתהּ ְבָּרָכה ֶשְׁמָּבֵר ְבַּשָׁבּת ְויוֹם טוֹב‪,‬‬ ‫ֶשֲׁהֵרי פּוֵֹתַח‪ֲ" :‬אֶשׁר ָנַתן ָראֵשׁי ֳחָדִשׁים כוּ'"‪,‬קיג‪ַ 65,‬מה ֶשֵּׁאין ֵכּן ְבּר ֹאשׁ ַהָשָּׁנה ֶשׁפּוֵֹתַח‪ֲ" :‬אֶשׁר ָנַתן ָיִמים טוִֹבים‬ ‫ְוכוּ'" ְכִּבְשָׁאר ָיִמים טוִֹבים‪ ,‬וְּשָׁאר ַהנַֻּסּח ֵאינוֹ ְמַﬠֵכּב ְכָּלל‪ְ 66,‬כּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה ִבְּסִﬠיף ]ח'[‪ְ .‬וֵאין ָצ ִרי לוַֹמר‬ ‫‪ִ).‬בְּסעוָּדה ג' אוֹ ד' ֶשׁל ַשָׁבּת ְויוֹם טוֹב‪ֶ ,‬שׁפּוֵֹתַח ְבּאוֹתוֹ נַֻסּח ַמָמּשׁ ֶשִׁבְּסעוּדוֹת ִראשׁוֹנוֹת‬ ‫ְוֵישׁ אוְֹמ ִריםקיד ֶשׁחוֶֹלה ֶשָׁאַכל ְבּיוֹם ַהִכּפּוּ ִרים ֵאינוֹ ַמְזִכּיר ְכָּלל ֶשׁל יוֹם ִכּפּוּר ְבִּב ְרַכּת ַהָמּזוֹן ֲאִפלּוּ ְלַכְתִּחָלּה‪ְ ,‬כּמוֹ‬ ‫ֶשִׁיְּתָבֵּאר ְבִּסיָמן תרי"ח‪.‬קטו ְוֵישׁ ָלחוּשׁ ְלִדְבֵריֶהם‪ֶ ,‬שׁלּ ֹא ִלְכנוֹס ִלְסֵפק ְבָּרָכה ְלַבָטָּלה‪ְ ,‬ול ֹא ְיָבֵר ְכָּלל ִבּ ְרַכּת "ֲאֶשׁר‬ ‫‪ָ":‬נַתן כוּ'"‪ִ ,‬אם ָשַׁכח לוַֹמר "ַיֲﬠֶלה ְוָיב ֹא‬ ‫‪12 [As mentioned above,67 if one forgot to recite Yaaleh veyavo] on Rosh Chodesh‬‬ ‫‪or Chol HaMoed and did not remember until after he began the blessing Hatov‬‬ ‫‪vehameitiv, he should not repeat [the entire Grace]. Nor should he recite Yaaleh‬‬ ‫‪veyavo in the midst of the passages beginning HaRachaman, as is done with‬‬ ‫‪regard to Al hanissim.68[The rationale for the distinction:] In Yaaleh veyavo, G-d’s‬‬ ‫‪12/14/2020, 12:07 PM‬‬

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Shulchan Aruch: Chapter 188 - Wording of Third Blessing [of Grace]; L...

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names are mentioned and the Rabbis did not desire that His names be mentioned when there is no necessity to do so. [This ruling applies] even though there is no prohibition in doing so, as [evidenced by the fact that] throughout the day, we recite supplications and requests in which G-d’s names are mentioned. Our Sages only forbade mentioning His name in vain, or [doing so] in a blessing that is unnecessary.69 ‫ ִאם ל ֹא ִנְזַכּר ַﬠד ֶשִׁהְתִחיל ִבּ ְרַכּת "ַהטּוֹב ְוַהֵמִּטיב" ֶשֵׁאינוֹ חוֵֹזר – ֵאין נוֲֹהִגין לוַֹמר‬,‫ ְוֻחלּוֹ ֶשׁל מוֵֹﬠד‬67‫יב ְבּר ֹאשׁ ֹחֶדשׁ‬ ‫ ְול ֹא‬,‫ ְלִפי ֶשְׁבּ"ַיֲﬠֶלה ְוָיב ֹא" ֵישׁ בּוֹ ַהְזָכַּרת ֵשׁמוֹת‬68,‫קטז‬,"‫"ַיֲﬠֶלה ְוָיב ֹא" ְבּתוֹ "ָהַרֲחָמן" ְכּמוֹ ֶשׁנּוֲֹהִגין ְבּ"ַﬠל ַה ִנִּסּים‬ ‫ ֶשֲׁהֵרי אוְֹמ ִרים ָכּל ַהיּוֹם ְתִּחנּוֹת וַּבָקּשׁוֹת ֶשֵׁיּשׁ ָבֶּהן ַהְזָכַּרת‬,‫קיז ַאף ַﬠל ִפּי ֶשֵׁאין ִאסּוּר ַבָּדָּבר‬, ‫ָרצוּ ְלָאְמָרם ֶשׁלּ ֹא ְלֹצֶר‬ 69,‫ קיט‬:‫קיח ְול ֹא ָאְסרוּ ֶאָלּא ְלַהְזִכּיר ַהֵשּׁם ְלַבָטָּלה אוֹ ִבְּבָרָכה ֶשֵׁאיָנהּ ְצ ִריָכה‬,‫ֵשׁמוֹת‬ 13 When Rosh Chodesh falls on Shabbos and one failed to mention both Shabbos and Rosh Chodesh, but remembered before beginning the blessing Hatov vehameitiv, he should include Rosh Chodesh together with Shabbos [in the same blessing], saying: “…Who gave Shabbasos for rest… and Rashei Chadashim as a remembrance” and to conclude with: “Blessed are You, G-d, Who sanctifies the Shabbos, Israel, and the Rashei Chadashim.” [He should include Rosh Chodesh in the conclusion of the blessing. The rationale:] Even with regard to Rosh Chodesh itself, there is an unresolved question whether one should conclude [with a blessing], and it is only because [we follow the principle,] “When there is uncertainty regarding a blessing, we rule leniently,” [and do not recite a blessing]. In this instance, when a blessing must [in any event] be recited because of Shabbos, we include Rosh Chodesh together with it [at the conclusion of the blessing]. If, however, one forgot only the Shabbos [addition], he should say: “Blessed are You… Who gave Shabbasos….” He does not include Rosh Chodesh together with it. "‫יג ר ֹאשׁ ֹחֶדשׁ ֶשָׁחל ְבַּשָׁבּת ְול ֹא ִהְזִכּיר ל ֹא ֶשׁל ַשָׁבּת ְול ֹא ֶשׁל ר ֹאשׁ ֹחֶדשׁ ְוִנְזַכּר ֹקֶדם ֶשִׁהְתִחיל ִבּ ְרַכּת "ַהטּוֹב ְוַהֵמִּטיב‬ '‫ "ָבּרוּ ַאָתּה ה‬:‫קכ ְוחוֵֹתם‬,"‫ "ֶשָׁנַּתן ַשָׁבּתוֹת ִלְמנוָּחה ְוָראֵשׁי ֳחָדִשׁים ְלִזָכּרוֹן‬:‫– כּוֵֹלל ר ֹאשׁ ֹחֶדשׁ ִﬠם ַשָׁבּת ְואוֵֹמר‬ 67,‫ ֶאָלּא ֶשְׁסֵּפק ְבָּרָכה ְלָהֵקל‬,‫ ֶשֲׁהֵרי ַאף ְבּר ֹאשׁ ֹחֶדשׁ ְלַבד ָסֵפק ִאם חוֵֹתם‬,"‫ְמַקֵדּשׁ ַהַשָּׁבּת ְו ִיְשָׂרֵאל ְוָראֵשׁי ֳחָדִשׁים‬ :‫קכא ֲאָבל ִאם ל ֹא ָשַׁכח ֶאָלּא ֶשׁל ַשָׁבּת ְלַבד – אוֵֹמר‬.‫ֲאָבל ָכּאן ֶשְׁמָּבֵר ִבְּשִׁביל ַהַשָּׁבּת – כּוֵֹלל ִﬠמּוֹ ַגּם ר ֹאשׁ ֹחֶדשׁ‬ ‫ קכב‬:‫ ְוֵאינוֹ כּוֵֹלל ֶשׁל ר ֹאשׁ ֹחֶדשׁ‬,"'‫"ָבּרוּ ֶשָׁנַּתן ַשָׁבּתוֹת כוּ‬ 14 [In the above situation,] if one recalled Shabbos, but did not recall Rosh Chodesh and did not remember until after he began the blessing Hatov vehameitiv, he should not begin [Grace] again.70 True, he is obligated to eat bread on this day, but that obligation is only because of Shabbos. On Rosh Chodesh, by contrast, there is no obligation to recall the day [in connection with a meal, i.e., to eat a meal] that would obligate one to recite Grace and recall [Rosh Chodesh]. This is comparable to the reading of the Haftorah from the Prophets on Rosh Chodesh which falls on Shabbos. [In that instance, when reciting the blessings after reading the Haftorah,] one does not mention Rosh Chodesh,71 since a Haftorah is never recited on Rosh Chodesh [alone]. If one recalled Rosh Chodesh, but did not recall Shabbos, when he repeats Grace,72 as an initial preference, he must mention Rosh Chodesh again. For whenever one recites Grace [on Rosh Chodesh], he must mention Rosh Chodesh, even though he is not reciting Grace because of Rosh Chodesh.73 However, on the Shabbos of Chanukah, if one mentioned Chanukah [in Grace], but did not mention Shabbos, when he repeats Grace, he need not mention Chanukah,74 because there is no obligation at all to mention Chanukah in Grace, as will be explained in sec. 682.75

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‫יד ִאם ִהְזִכּיר ֶשׁל ַשָׁבּת ְול ֹא ִהְזִכּיר ֶשׁל ר ֹאשׁ ֹחֶדשׁ ְול ֹא ִנְזַכּר ַﬠד ַאַחר ֶשִׁהְתִחיל ִבּ ְרַכּת "ַהטּוֹב ְוַהֵמִּטיב" – ֵאינוֹ חוֵֹזר‬ ‫ ֲאָבל ְבּר ֹאשׁ ֹחֶדשׁ ֵאין ִחיּוּב ַהְזָכָּרה ְלעוָֹלם‬,‫ ֶשַׁאף ֶשַׁחָיּב ֶלֱאֹכל ַפּת – ֵאין ִחיּוּב ֶזה ֶאָלּא ִמשּׁוּם ַשָׁבּת‬70,‫ְלר ֹאשׁ‬ ‫ ֶשֵׁאין‬,‫קכג ַוֲהֵרי ֶזה דּוֶֹמה ְלַמְפִטיר ְבָּנִביא ְבּר ֹאשׁ ֹחֶדשׁ ֶשָׁחל ִלְהיוֹת ְבַּשָׁבּת‬,‫ֶשׁ ִיְּתַחֵיּב ְלָבֵר ִבּ ְרַכּת ַהָמּזוֹן וְּלַהְזִכּיר‬ ‫קכד‬.‫ הוִֹאיל ְוֵאין ַהְפטוָֹרה ְבּר ֹאשׁ ֹחֶדשׁ ְלעוָֹלם‬71,‫ַמְזִכּיר ֶשׁל ר ֹאשׁ ֹחֶדשׁ‬ ‫ – ָצ ִרי ְלַהְזִכּיר ַגּם ֶשׁל ר ֹאשׁ ֹחֶדשׁ‬72‫ ְכֶּשׁחוֵֹזר ְלר ֹאשׁ ִבּ ְרַכּת ַהָמּזוֹן‬,‫ְוִאם ִהְזִכּיר ֶשׁל ר ֹאשׁ ֹחֶדשׁ ְול ֹא ֶשׁל ַשָׁבּת‬ 73,‫קכה‬.‫ ֶשְׁבָּכל ִבּ ְרַכּת ַהָמּזוֹן ָצ ִרי ְלַהְזִכּיר ֶשׁל ר ֹאשׁ ֹחֶדשׁ ַאף ֶשֵׁאינוֹ ְמָבֵר ִבְּשִׁביל ר ֹאשׁ ֹחֶדשׁ‬,‫ְלַכְתִּחָלּה‬ ‫ ִמְפֵּני‬74,‫ֲאָבל ְבַּשָׁבּת ֲחנָֻכּה ִאם ִהְזִכּיר ֶשׁל ֲחנָֻכּה ְול ֹא ִהְזִכּיר ֶשׁל ַשָׁבּת ְוחוֵֹזר ְלר ֹאשׁ – ֵאין ָצ ִרי ְלַהְזִכּיר ֶשׁל ֲחנָֻכּה‬ 75,‫ קכז‬:‫קכו ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תרפ"ב‬,‫ֶשַׁהְזָכַּרת ֲחנָֻכּה ֵאיָנהּ חוָֹבה ְכָּלל ְבִּב ְרַכּת ַהָמּזוֹן‬ 15 The laws pertaining to the third meal on Shabbos are the same as those pertaining to Rosh Chodesh. If [one failed to mention Shabbos and] began the blessing Hatov vehameitiv, he should not recite Grace again. The rationale is that there are authorities who maintain that it is not necessary to partake of bread during the third meal. Although fundamentally, the halachah does not follow their view, weight should be given to their words to refrain from entering a situation where there is a possibility that one will recite a blessing in vain. [If one partook of] a third meal on a festival, all authorities agree that [if he forgot to mention the festival in Grace], he need not repeat it, for [such a meal] is solely an optional matter. Nevertheless, if one remembered before beginning the blessing Hatov vehameitiv — even after a fourth meal on Shabbos or [a third meal on] a festival — he should say: “Blessed are You… Who gave Shabbasos” or “…Who gave festivals,” [in the same manner] as he makes such an addition on Rosh Chodesh, although he is not required to eat bread at all on that day, and none of its meals — even the first meal — are more distinguished than a fourth meal on Shabbos. ‫קכח ְלִפי ֶשֵׁיּשׁ אוְֹמ ִרים‬,"‫ ֶשֵׁאינוֹ חוֵֹזר ִאם ִהְתִחיל ִבּ ְרַכּת "ַהטּוֹב ְוַהֵמִּטיב‬,‫טו ְסעוָּדה ְשִׁליִשׁית ְבַּשָׁבּת ִדּיָנה ְכּר ֹאשׁ ֹחֶדשׁ‬ ‫ ֵישׁ ָלחוּשׁ ְלִדְבֵריֶהם ֶשׁלּ ֹא ִלְכנוֹס ִלְסֵפק ְבָּרָכה‬,‫ ִמָכּל ָמקוֹם‬,‫ֶשְׁסּעוָּדה ג' ֵאין ָצ ִרי ַפּתקכט ְוַאף ֶשֵׁאין ִדְּבֵריֶהם ִﬠָקּר‬ ‫ ִאם ִנְזַכּר ֹקֶדם‬,‫קלא וִּמָכּל ָמקוֹם‬.‫ ֶשֲׁהֵרי ֵאיָנהּ ֶאָלּא ְרשׁוּת‬,‫ ְלִדְבֵרי ַהֹכּל ֵאינוֹ חוֵֹזר‬,‫קל וִּבְסעוָּדה ג' ְבּיוֹם טוֹב‬.‫ְלַבָטָּלה‬ ‫ אוֹ‬,"'‫ "ָבּרוּ ֶשָׁנַּתן ַשָׁבּתוֹת כוּ‬:‫ ֲאִפלּוּ ִבְּסעוָּדה ְרִביִﬠית ְבַּשָׁבּת ְויוֹם טוֹב – אוֵֹמר‬,"‫ֶשִׁהְתִחיל ִבּ ְרַכּת "ַהטּוֹב ְוַהֵמִּטיב‬ ,‫ ְוָכל ְסעוּדוָֹתיו‬,‫ ְכּמוֹ ֶשׁאוֵֹמר ְבּר ֹאשׁ ֹחֶדשׁקלב ַאף ַﬠל ִפּי ֶשֵׁאין ָצ ִרי ַפּת ְכָּלל ְבּאוֹתוֹ יוֹם‬,"'‫"ֶשָׁנַּתן ָיִמים טוִֹבים כוּ‬ ‫ ֵאין ָלהּ ִﬠלּוּי יוֵֹתר ִמְסּעוָּדה ָה ְרִביִﬠית ֶשׁל ַשָׁבּת‬,‫ֲאִפלּוּ ָה ִראשׁוָֹנה‬: 16 When three people ate [together] on Shabbos or on a festival and joined together in a zimun, but forgot to mention the uniqueness of the day, they must recite Grace again. [In such a situation, they should not join in a zimun again. Instead,] each one should recite Grace alone, because they have already fulfilled their obligation for zimun. ‫ ְוֵהם ְצ ִריִכים ַלֲח ֹזר ְלר ֹאשׁ ִבּ ְרַכּת ַהָמּזוֹן‬,‫ ְוָשְׁכחוּ ְלַהְזִכּיר ֵמֵﬠין ַהְמֹּאָרע‬,‫טז ְשׁ ָשׁה ֶשָׁאְכלוּ ְבַּשָׁבּתוֹת ְוָיִמים טוִֹבים ְוִזְמּנוּ‬ ‫ קלג‬:‫ ִכּי ִמיֵדי ִזמּוּן ְכָּבר ָיְצאוּ‬,‫– ְיָב ְרכוּ ָכּל ֶאָחד ְלַﬠְצמוֹ‬ 17 If one was eating on Shabbos76and his meal extended into the night, [indeed,] even if it lasted several hours into the night — he should mention Shabbos in Grace. The rationale: Everything depends on the beginning of the meal, for that is when the obligation to mention the uniqueness of the day becomes incumbent upon him. This obligation is not lifted with the departure of the day. The same laws also apply with regard to Rosh Chodesh, Chanukah, and Purim. There are authorities who maintain that since there is no concept of “adding from the mundane to the holy” on Rosh Chodesh, Chanukah, and Purim,77 one should not mention the uniqueness of the day after the day has already departed. This is not the accepted custom.

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However, [the converse also applies]: If one [began] a meal on Friday or on the day before Rosh Chodesh and his meal extended into the night, he must mention Shabbos or Rosh Chodesh [in Grace] if he ate an olive-sized portion [of bread]78 after nightfall. Although he was exempt from [the obligation to] mention [these days] at the beginning of the meal, the obligation to mention them became incumbent on him when he ate an olive-sized portion [of bread] after nightfall. The same laws apply with regard to Chanukah and Purim. There are authorities who maintain that [when one started a meal on an ordinary day and it extended in Shabbos or another unique day], even if one did not eat an olive-sized portion [of bread] after nightfall, he is nevertheless required to mention the uniqueness of the day. For the holiness of the day of Shabbos — or of a festival, Rosh Chodesh, Chanukah, or Purim — has already taken effect at the time he recites Grace. [Following] the same [logic], if his meal on Shabbos, Rosh Chodesh, Chanukah, or Purim extended into the night — i.e., he ceased [eating] during the day, [but the sitting extended into] the night and he recited Grace then — he should not mention the uniqueness of the day, since the day has already passed. [In practice,] the first opinion is followed.79 The above applies provided one has not recited the Evening Service, even though the community has already prayed. If, however, he recited the Evening Service in the midst of his meal, even if he did so while it was still day,80 he should not mention the uniqueness of the day, even if he also recites Grace while it is still day. Needless to say, a person whose meal extended past nightfall on Saturday, who recited the Evening Service [during the meal], should not mention Shabbos in Grace. True, according to the first opinion, everything depends on when the meal began and thus it would be appropriate to mention [the uniqueness of the day] even after reciting the Evening Service. Nevertheless, he should not do so, because then his conduct would appear self-contradictory. For he would have first recited a prayer service from the following day and then [in Grace] mentioned [the uniqueness of] the previous day. (Nevertheless, [when one prolonged his meal on Shabbos past nightfall] and did not recite the Evening Service, if Rosh Chodesh begins Saturday night, he should mention both Shabbos and Rosh Chodesh, provided that he partook of an olivesized portion [of bread] after nightfall. [In this instance, his conduct is] not [considered] self-contradictory, because he mentioned Shabbos first and Rosh Chodesh afterwards. True, it cannot be said that he is accepting Rosh Chodesh only at this moment — i.e., when he mentions it, after he mentioned Shabbos — because Rosh Chodesh is [not dependent on his acceptance, but instead, as a matter of course] takes effect at sundown. Moreover, even if one would say that he is accepting Rosh Chodesh now, the obligation to mention it did not become incumbent upon him at that time, but at the time he ate, which was before he mentioned Shabbos. Nevertheless, one need not be concerned with all this. For even if he already became obligated in Rosh Chodesh, he should mention Shabbos in Grace, just as he mentions the uniqueness of the day every night following Shabbos or Rosh Chodesh, even if [his meal extends] several hours into the night and thus the day he mentions has already passed. Since he began his meal on that day, [he should mention it in Grace]. Although it is evident to all that is already night, that does not present a contradiction, because he has not carried out any selfcontradictory act. The same applies on a Saturday night that is Rosh Chodesh, when he mentions Shabbos, and as of yet, he has not performed an act that contradicts that statement. Afterwards, when he mentions Rosh Chodesh, he is mentioning a

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true fact.) There are authorities who maintain that such conduct is nevertheless selfcontradictory. Therefore, he should mention [only] Rosh Chodesh, which is an obligation according to all opinions, and not Shabbos, because there is a difference of opinion concerning it. [According to this view, in such a situation] when Saturday night is either Chanukah or Purim, he should mention Shabbos and not Chanukah or Purim. [The rationale:] Whenever an additional offering was not brought on a specific day, the mention of that day in Grace is not an absolute obligation, as stated in sec. 682 (see subsection 14 above) and sec. 695.81 Fundamentally, the halachah follows the first opinion.82 If one did not eat an olive-sized portion of bread after nightfall, all authorities agree that as long as he did not recite the Evening Service, he should only mention Shabbos in Grace. If he recited Havdalah duringhismeal, he is governed by the [same] laws that would apply had he recited the Evening Service, and he should no longer mention Shabbos in Grace. There is uncertainty whether saying [Baruch] HaMavdil bein kodesh lechol (“Blessed is He Who differentiates between the holy and the mundane”), as stated in sec. 299[:16],83 is equivalent to reciting the Evening Service. Therefore, it is preferable to remain passive and not to take action,84 because there are authorities who maintain that one should never mention Shabbos [in Grace] once the day is over. (According to what is written [above], there is no uncertainty, because making such a statement [Baruch HaMavdil…]is not less substantial than mentioning Rosh Chodesh.)85 ‫ ֲאִפלּוּ ַכָּמּה ָשׁעוֹת ַבַּלּ ְיָלהקלה – ַמְזִכּיר ֶשׁל ַשָׁבּת ְבִּב ְרַכּת‬,‫ ְו ִנְמְשָׁכה ְסעוָּדתוֹקלד ַﬠד ֶשֲׁחֵשָׁכה‬76‫יז ָהָיה אוֵֹכל ְבַּשָׁבּת‬ ‫ ְול ֹא ִנְפַקע ִמֶמּנּוּ ִחיּוּב ֶזה‬,‫ ֶשָׁאז ָחל ָﬠָליו ִחיּוּב ַהְזָכָּרה ֵמֵﬠין ַהְמֹּאָרע‬,‫ ְלִפי ֶשַׁהֹכּל הוֵֹל ַאַחר ַהְתָחַלת ַהְסּעוָּדה‬,‫ַהָמּזוֹן‬ ‫ִבּיִציַאת ַהיּוֹם‬. ‫קלו ְוֵישׁ אוְֹמ ִריםקלז ֶשְׁבּר ֹאשׁ ֹחֶדשׁ ֲחנָֻכּה וּפוּ ִרים הוִֹאיל ְוֵאין ָבֶּהם תּוֶֹסֶפת ֵמֹחל‬.‫ְוהוּא ַהִדּין ְלר ֹאשׁ ֹחֶדשׁ ֲחנָֻכּה וּפוּ ִרים‬ ‫קלח‬.‫ ְוֵאין נוֲֹהִגין ֵכּן‬.‫ – ֵאינוֹ ַמְזִכּיר ֵמֵﬠין ַהְמֹּאָרע ַאַחר ֶשָׁיָּצא ַהיּוֹם‬77‫ַﬠל ַהֹקֶּדשׁ‬ ‫ ִאם ִנְמְשָׁכה ְסעוָּדתוֹ ְבֶּﬠֶרב ַשָׁבּתקלט אוֹ ְבֶּﬠֶרב ר ֹאשׁ ֹחֶדשׁקמ תּוֹ ַהַלּ ְיָלה – ָצ ִרי ְלַהְזִכּיר ֶשׁל ַשָׁבּת אוֹ‬,‫וִּמָכּל ָמקוֹם‬ ‫ ְלִפי ֶשִׁמָּכּל‬,‫ ַאף ַﬠל ִפּי ֶשִׁבְּתִחַלּת ַהְסּעוָּדה ָהָיה ָפּטוּר ִמְלַּהְזִכּיר‬,‫ ִמֶשֲּׁחֵשָׁכה‬78,‫ֶשׁל ר ֹאשׁ ֹחֶדשׁ ִאם ָאַכל ַכַּזּ ִיתקמא‬ ‫קמב‬.‫ ְוהוּא ַהִדּין ַלֲחנָֻכּה וּפוּ ִרים‬.‫ָמקוֹם ָחל ָﬠָליו ִחיּוּב ַהַהְזָכָּרה ַבֲּאִכיַלת ַכַּזּ ִית ְשִׁמֶשֲּׁחֵשיָכה‬ ‫ ֵכּיָון ֶשְׁבָּשָׁﬠה ֶשְׁמָּבֵר ְכָּבר ִקֵדּשׁ ַהיּוֹם ֶשׁל ַשָׁבּת אוֹ‬,‫ְוֵישׁ אוְֹמ ִריםקמג ֶשֲׁאִפלּוּ ל ֹא ָאַכל ַכַּזּ ִית ִמֶשֲּׁחֵשָׁכה ָצ ִרי ְלַהְזִכּיר‬ ‫ ַאף ַﬠל‬,‫ ְוֵכן ִאם ִנְמְשָׁכה ְסעוָּדתוֹ ְבַּשָׁבּת אוֹ ר ֹאשׁ ֹחֶדשׁ ֲחנָֻכּה וּפוּ ִרים ַﬠד ַהַלּ ְיָלה‬.‫יוֹם טוֹב אוֹ ר ֹאשׁ ֹחֶדשׁ ֲחנָֻכּה וּפוּ ִרים‬ ‫קמד‬.‫ ֵכּיָון ֶשְׁכָּבר ָפָּנה ַהיּוֹם‬,(‫ִפּי ֶשָׁגְּמָרה ִמְבּעוֹד יוֹם ֶאָלּא ֶשְׁמָּבֵר ַבַּלּ ְיָלה – ֵאינוֹ ַמְזִכּיר ֵמֵﬠין ַהְמֹּאָרע )ֶשׁל אוֹתוֹ ַהיּוֹם‬ 79,‫קמה‬.‫ְונוֲֹהִגין ַכְּסָּבָרא ָה ִראשׁוָֹנה‬ ‫ ֲאִפלּוּ ִמְבּעוֹד‬,‫קמז ֲאָבל ִאם ִהְתַפֵּלּל ַﬠ ְרִבית‬,‫קמו ַאף ַﬠל ִפּי ֶשַׁהִצּבּוּר ִהְתַפְּלּלוּ ְכָּבר‬,‫ְוהוּא ֶשׁלּ ֹא ִהְתַפֵּלּל ַﬠ ְרִבית‬ ‫קמט‬.‫ ֲאִפלּוּ ְמָבֵר ַגּם ֵכּן ִמְבּעוֹד יוֹם‬,‫ ְבֶּאְמַצע ְסעוָּדתוֹ – שׁוּב ֵאינוֹ ַמְזִכּיר ֵמֵﬠין ַהְמֹּאָרע ֶשׁל אוֹתוֹ ַהיּוֹם‬80,‫קמח‬,‫יוֹם‬ ‫ ְוַאף‬.‫ ֶשֵׁאינוֹ ַמְזִכּיר עוֹד ֶשׁל ַשָׁבּת ְבִּב ְרַכּת ַהָמּזוֹן‬,‫ְוֵאין ָצ ִרי לוַֹמר ִמי ֶשִׁנְּמְשָׁכה ְסעוָּדתוֹ ְלמוָֹצֵאי ַשָׁבּת ְוִהְתַפֵּלּל ַﬠ ְרִבית‬ ,‫ ִמָכּל ָמקוֹם‬,‫ַﬠל ִפּי ֶשִׁלְּסָבָרא ִראשׁוָֹנה ֶשַׁהֹכּל הוֵֹל ַאַחר ַהְתָחַלת ְסעוָּדה ָהָיה ָראוּי ְלַהְזִכּיר ַגּם ַאַחר ְתִּפַלּת ַﬠ ְרִבית‬ ‫קנ‬.‫ ֶשְׁתִּחָלּה ִהְתַפֵּלּל ְתִּפַלּת יוֹם ֶשְׁלַּאֲחָריו ְוַאַחר ָכּ ַמְזִכּיר יוֹם ֶהָﬠָבר‬,‫ְיֵהא ִנ ְרֶאה ֶשְׁדָּבָריו סוְֹת ִרים ֶזה ֶאת ֶזה‬ (‫ ִאם ל ֹא ִהְתַפֵּלּל ַﬠ ְרִבית וּמוָֹצֵאי ַשָׁבּת הוּא ר ֹאשׁ ֹחֶדשׁ – ַמְזִכּיר ֶשׁל ַשָׁבּת ְוַגם ֶשׁל ר ֹאשׁ ֹחֶדשׁ ִאם ָאַכל‬,‫ִמָכּל ָמקוֹם‬ ‫קנא ְוַאף ַﬠל ִפּי ֶשִׁאי‬.‫ ֵכּיָון ֶשַׁמְּזִכּיר ֶשׁל ַשָׁבּת ְתִּחָלּה ְוַאַחר ָכּ ֶשׁל ר ֹאשׁ ֹחֶדשׁ‬,‫ ְוֵאין ָכּאן ְסִתיָרה‬,‫ַכַּזּ ִית ִמֶשֲּׁחֵשָׁכה‬ ‫ ֶשֲׁהֵרי ְמֻקָבּל ְועוֵֹמד ִהיא ִמֶשָּׁשְּׁקָﬠה‬,‫ֶאְפָשׁר לוַֹמר ֶשְׁמַּקֵבּל ָﬠָליו ר ֹאשׁ ֹחֶדשׁ ַﬠְכָשׁיו ְכֶּשַׁמְּזִכּירוֹ ַאַחר ֶשִׁהְזִכּיר ְכָּבר ַשָׁבּת‬ – ‫ ְוַגם ִאם ָהָיה ְמַקְבּלוֹ ַﬠְכָשׁיו ל ֹא ָחל ָﬠָליו ִחיּוּב ַהַהְזָכָּרה ַﬠְכָשׁיו ֶאָלּא ְכֶּשָׁאַכל ְכָּבר ֹקֶדם ֶשִׁהְזִכּיר ֶשׁל ַשָׁבּת‬,‫ַהַחָמּה‬

12/14/2020, 12:07 PM

‫‪https://www.chabad.org/library/article_cdo/aid/3335608/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 188 - Wording of Third Blessing [of Grace]; L...‬‬

‫ֵאין ָלחוּשׁ ְלָכל ֶזה‪ֶ ,‬שַׁאף ֶשָׁחל ָﬠָליו ר ֹאשׁ ֹחֶדשׁ ְכָּבר – ַמְזִכּיר הוּא ֶשׁל ַשָׁבּת ְכּמוֹ ֶשַׁמְּזִכּיר ֵמֵﬠין ַהְמֹּאָרע ְבָּכל מוָֹצֵאי‬ ‫ַשָׁבּת וּמוָֹצֵאי ר ֹאשׁ ֹחֶדשׁ‪ֲ ,‬אִפלּוּ ַכָּמּה ָשׁעוֹת ַבַּלּ ְיָלה‪ֶ ,‬שְׁכָּבר ָחַלף ְוָהַל לוֹ יוֹם ֶשַׁמְזִכּיר‪ ,‬הוִֹאיל ְוַהְתָחַלת ַהְסּעוָּדה ָה ְיָתה‬ ‫בּוֹ‪ְ .‬וַאף ַﬠל ִפּי ֶשׁ ִנּ ְרֶאה ְלָכל ָהעוָֹלם ֶשׁהוּא ַל ְיָלה – ֵאין זוֹ ְסִתיָרה ָכּל ֶשׁהוּא ל ֹא ָﬠָשׂה ְכָּבר ָדָּבר ַהסּוֵֹתר ָלֶזה‪ְ .‬והוּא‬ ‫ַהִדּין ְבּמוָֹצֵאי ַשָׁבּת ְלר ֹאשׁ ֹחֶדשׁ‪ְ ,‬כֶּשַׁמְּזִכּיר ֶשׁל ַשָׁבּת ל ֹא ָﬠָשׂה ֲﬠַד ִין ָדָּבר ַהסּוֵֹתר ָלֶזה‪ְ ,‬וַאַחר ָכּ ְכֶּשַׁמְּזִכּיר ֶשׁל ר ֹאשׁ‬ ‫‪ֹ).‬חֶדשׁ ָהֱאֶמת הוּא ֶשׁהוּא ַמְזִכּיר‬ ‫ְוֵישׁ אוְֹמ ִריםקנב ֶשַׁאף ַﬠל ִפּי ֵכן זוֹ ְסִתיָרה ִהיא‪ְ ,‬וָלֵכן ַמְזִכּיר ֶשׁל ר ֹאשׁ ֹחֶדשׁ ֶשִׁהיא חוָֹבה ְלִדְבֵרי ַהֹכּל ְול ֹא ֶשׁל ַשָׁבּת‬ ‫ֶשִׁהיא ַמֲח ֶקת‪ֲ .‬אָבל ְבּמוָֹצֵאי ַשָׁבּת ֶשׁל ֲחנָֻכּה וּפוּ ִרים ַמְזִכּיר ֶשׁל ַשָׁבּת ְול ֹא ֶשׁל ֲחנָֻכּה וּפוּ ִרים‪ְ ,‬לִפי ֶשָׁכּל יוֹם ֶשֵׁאין בּוֹ‬ ‫ָק ְרַבּן מוָּסף ֵאין ַהְזָכָּרתוֹ חוָֹבה ְבִּב ְרַכּת ַהָמּזוֹן‪ְ ,‬כּמוֹ ֶשִׁיְּתָבֵּאר ִסיָמן תרפ"ב )ַﬠֵיּן ְלֵﬠיל סי"ד( קנג ותרצ"ה‪ְ 81.‬וָהִﬠָקּר‬ ‫ַכְּסָּבָרא ָה ִראשׁוָֹנה‪.‬קנד‪82,‬‬ ‫‪ְ .‬וִאם ִמֶשֲּׁחֵשָׁכה ל ֹא ָאַכל ַכַּזּ ִית ַפּת‪ְ ,‬לִדְבֵרי ַהֹכּל ַמְזִכּיר ַשָׁבּת ְלַבד‪,‬קנה ָכּל ֶשׁלּ ֹא ִהְתַפֵּלּל ַﬠ ְרִבית‬ ‫ְוִאם ִהְבִדּיל ַﬠל ֻשְׁלָחנוֹ – ִדּינוֹ ְכִּהְתַפֵּלּל ַﬠ ְרִבית‪ְ ,‬ושׁוּב ֵאינוֹ ַמְזִכּיר ֶשׁל ַשָׁבּת ְבִּב ְרַכּת ַהָמּזוֹן‪ְ .‬וִאם ָאַמר "ַהַמְּבִדּיל ֵבּין‬ ‫ֹקֶדשׁ ְלֹחל" ִבְּלַבד ְבּל ֹא כּוֹס‪ְ ,‬כּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן רצ"טקנו‪ֵ – 83,‬ישׁ ְלִהְסַתֵּפּק )וְּלִפי ַמה ֶשּׁ ִנְּתָבֵּאר ָכּאן – ֵאין ָכּאן‬ ‫ָסֵפק‪ְ ,‬דּל ֹא ָגַּרע ֵמַהְזָכַּרת ר ֹאשׁ ֹחֶדשׁ(‪ִ 85‬אם ִדּינוֹ ְכִּהְתַפֵּלּל ַﬠ ְרִבית‪.‬קנז וְּלִפיָכ ‪ֵ ,‬שׁב ְוַאל ַתֲּﬠֶשׂה ָﬠִדיף‪ֶ 84,‬שֲׁהֵרי ֵישׁ‬ ‫‪:‬אוְֹמ ִרים ֶשְׁלּעוָֹלם ֵאינוֹ ַמְזִכּיר ֶשׁל ַשָׁבּת ַאַחר ֶשָׁיָּצא ַהיּוֹם‬

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Shulchan Aruch: Chapter 189 - Text of Fourth Blessing [of Grace] and ...

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https://www.chabad.org/library/article_cdo/aid/3335609/jewish/Shulcha...

Shulchan Aruch: Chapter 189 - Text of Fourth Blessing [of Grace] and Laws Governing It By Rabbi Schneur Zalman of Liadi

SECTION 189 The Text of the Fourth Blessing [of Grace] and the Laws Governing It. (1–8) ‫ וּבוֹ ח' ְסִﬠיִפים‬,‫קפט נַֻסּח ְבָּרָכה ְרִביִﬠית ְוִדיֶניָה‬: 1 The fourth blessing begins with “Blessed…,” because it is not [considered] as coming in sequence to a previous blessing,1 since it was [originally] not part of the Grace after Meals, but only added later. When permission was granted to bury the martyrs of Beitar,2 the Sages ordained [that we bless G-d] with the blessing of Hatov vehameitiv (“He Who is good and grants goodness”). HaTov [praises G-d for the miracle that their corpses] did not become rancid; vehameitiv, for [the fact that permission] was granted to bury them. [The Sages] ordained its recitation in Grace, because Grace is entirely an expression of thanks. It was positioned next to the blessing Boneh Yerushalayim, because when Beitar was destroyed, the standard of Israel was cut down, and it will not return [to its former glory] until the descendant of David [Mashiach] comes.3 [G-d’s] sovereignty must be mentioned three times in this blessing: once for its own sake and twice for the [previous two] blessings, the blessing for the Land of Israel, and the blessing Boneh Yerushalayim,in which G-d’s sovereignty was not mentioned.4 Although they follow in sequence to the [first] blessing, Hazan,in which [G-d’s] sovereignty is mentioned,5 nevertheless, since the sovereignty of the House of David is mentioned in the blessing Boneh Yerushalayim, it would be improper not to mention G-d’s sovereignty in that [blessing] as well. However, [the Sages] did not desire to mention G-d’s sovereignty in proximity to [the mention of] the sovereignty of the House of David.6 Therefore, they ordained that instead His sovereignty be mentioned [a second time] in the blessing Hatov vehameitiv. And since they ordained the mention of His sovereignty for the blessing Boneh Yerushalayim, they ordained that it also be mentioned for the blessing for the Land of Israel. The three mentions of G-d’s sovereignty [in this blessing] are: “King of the universe,” “our Father, our King,” and “the benevolent King.” The Midrash7states that this blessing must include three mentions of [G-d’s] benevolence and three mentions of [His] generous recompense. The three mentions of [G-d’s] benevolence are: “the benevolent [King],” “Who grants goodness,” “He has shown benevolence, shows benevolence, and will show benevolence to us.”8 The latter three are considered as one. This is the popularly observed custom. There are those who follow the custom of saying: “He has shown benevolence to us; He shows benevolence to us; and He will show benevolence to us,” in the same manner as it is said with regard to the three mentions of generous recompense: “He has granted us generous recompense; He grants us generous recompense; and He will grant us generous recompense.” 12/14/2020, 12:08 PM

Shulchan Aruch: Chapter 189 - Text of Fourth Blessing [of Grace] and ...

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‫ ְלִפי ֶשֵׁאיָנהּ ִמְכַּלל ִבּ ְרַכּת ַהָמּזוֹן ֶאָלּא ַאַחר ָכּ‬1,‫ב‬,‫א ְבָּרָכה ְרִביִﬠית פּוַֹתַחת ְבּ"ָברוּ "א ֶשֵׁאיָנהּ ִכְּסמוָּכה ַלֲחֶב ְרָתּהּ‬ – "‫ " ְוַהֵמִּטיב‬,‫ "ַהטּוֹב" – ֶשׁלּ ֹא ִהְס ִריחוּ‬,"‫ ִתְּקנוּ ִבּ ְרַכּת "ַהטּוֹב ְוַהֵמִּטיב‬2‫ג ְכֶּשׁ ִנְּתּנוּ ֲהרוֵּגי ֵבּיָתר ִלְקבוָּרה‬,‫ִנְתַוְסָּפה‬ ‫ ְלִפי ֶשְׁכֶּשֶׁנְּח ְרָבה ֵבּיָתר‬,"‫ה וְּסָמכוָּה ֵאֶצל "בּוֵֹנה ְירוָּשָׁל ִים‬,‫ ֶשֻׁכָּלּהּ הוָֹדָאה‬,‫ד וְּקָבעוָּה ְבִּב ְרַכּת ַהָמּזוֹן‬,‫ֶשִׁנְּתּנוּ ִלְקבוָּרה‬ 3,‫ו‬.‫ ְוֵאין ֲﬠִתיָדה ַלֲח ֹזר ַﬠד ֶשָׁיּב ֹא ֶבּן ָדּ ִוד‬,‫ִנְגְדָּﬠה ֶקֶרן ִיְשָׂרֵאל‬ 4.‫ ֶשׁלּ ֹא ִהְזִכּיר ָבֶּהן ַמְלכוּת‬,"‫ ַאַחת ֶשָׁלּהּ וְּשַׁתּ ִים ִבְּשִׁביל ִבּ ְרַכּת ָהָאֶרץ וּ"בוֵֹנה ְירוָּשָׁלִים‬,‫ְוָצ ִרי לוַֹמר ָבּהּ ג' ַמְלֻכיּוֹת‬ ‫ ֵכּיָון ֶשִׁהְזִכּיר ַמְלכוּת ֵבּית ָדּ ִוד ְבּ"בוֵֹנה‬,‫ ִמָכּל ָמקוֹם‬5,‫ְוַאף ַﬠל ִפּי ֶשֵׁהן ְסמוּכוֹת ְלִב ְרַכּת "ַהָזּן" ֶשֵׁיּשׁ ָבּהּ ַמְלכוּת‬ ‫ ֶאָלּא ֶשׁלּ ֹא ָרצוּ ְלַהְזִכּיר ַמְלכוּת ָשַׁמ ִים ֵאֶצל ַמְלכוּת‬,‫ְירוָּשָׁל ִים" – ֵאין ֶדֶּר ֶאֶרץ ֶשׁלּ ֹא ַיְזִכּיר ַגּם ֵכּן ַמְלכוּת ָשַׁמ ִים ָבּהּ‬ – "‫ ְוַאַגּב ֶשִׁתְּקּנוּ ַמְלכוּת ְכֶּנֶגד "בּוֶֹנה ְירוָּשַׁל ִים‬,"‫ ְלָכ ִתְּקנוּ ְלַהְזִכּיר ְכֶּנְגָדּהּ ַמְלכוּת ְבּ"ַהטּוֹב ְוַהֵמִּטיב‬6,‫ז‬,‫ֵבּית ָדּ ִוד‬ ‫ט‬."‫ "ַהֶמֶּל ַהטּוֹב‬,"‫ "ָאִבינוּ ַמְלֵכּנוּ‬,"‫ "ֶמֶל ָהעוָֹלם‬:‫ ְוֵאלּוּ ֵהן ג' ַמְלכוּת‬4,‫ח‬.‫ִתְּקנוּ ַגּם ֵכּן ְכֶּנֶגד ִבּ ְרַכּת ָהָאֶרץ‬ ‫ "הוּא ֵהִטיב‬,'‫ " ְוַהֵמִּטיב" ב‬,'‫ "ַהטּוֹב" א‬:‫ ְוֵאלּוּ ֵהן ג' ַהַטּבוֹת‬.‫ ֶשָׁצּ ִרי לוַֹמר ָבּהּ ג' ַהַטּבוֹת ְוג' ְגּמוּלוֹת‬7‫וַּבִמְּדָרשׁי ָאְמרוּ‬ ‫ הוּא ֵמִטיב‬,‫ "הוּא ֵהִטיב ָלנוּ‬:‫יא ְוֵישׁ ֶשָׁהיוּ נוֲֹהִגים לוַֹמר‬.‫ ֶזה ִמ ְנָהג ָהעוָֹלם‬,‫ ֶשֵׁהן ֶנְחָשִׁבין ְכַּאַחת‬8,'‫ֵמִטיב ֵיִטיב ָלנוּ" ג‬ ‫ "הוּא ְגָּמָלנוּ הוּא גּוְֹמֵלנוּ הוּא ִיְגְמֵלנוּ‬:‫ ֶשֵׁהן‬,‫יב ְכֶּדֶר ֶשׁאוְֹמ ִרים ַהָשּׁ שׁ ְגּמוּלוֹת‬,"‫ הוּא ֵיִטיב ָלנוּ‬,‫"ָלנוּ‬: 2 Although [in its present form] it is a long blessing, it does not conclude “Blessed are You…,” [as do other blessings in long form,] because originally, it was ordained that it be recited in a short form,9 merely “Blessed are You, G-d our L-rd, King of the Universe, He Who is good and grants goodness.” Afterwards, [the Rabbis] added all these other matters. '‫ "ָבּרוּ ַאָתּה ה‬9:‫יג ִמְפֵּני ֶשִׁמְּתִּחָלּה ִתְּקּנוָּה ְבַּמְטֵבַּﬠ ָקָצר‬," ‫ב ַאף ַﬠל ִפּי ֶשִׁהיא ְבָּרָכה ֲארוָּכה – ֵאיָנהּ חוֶֹתֶמת ְבּ"ָברוּ‬ ‫ יד‬:‫ ְוַאַחר ָכּ הוִֹסיפוּ ָבּהּ ָכּל ַהְדָּב ִרים ַהָלּלוּ‬,‫ ַהטּוֹב ְוַהֵמִּטיב" ִבְּלַבד‬,‫ֱא ֵקינוּ ֶמֶל ָהעוָֹלם‬ 3 One should not say: “The Almighty Who each and every day, He has done good…,” but rather “The Almighty, each and every day….” It is even more appropriate not to mention [G-d’s name], the Almighty, at all, for one has already said: “The Almighty, our Father.” Moreover, if one seeks to associate G-d’s benevolence with the name “The Almighty,” it would have been appropriate to say: “The King, the Almighty, He Who is good and grants goodness.”10 ‫ ֶשֲׁהֵרי ְכָּבר‬,"‫טז ְויוֵֹתר ָנכוֹן ֶשׁלּ ֹא לוַֹמר ְכָּלל ִמַלּת "ֵאל‬."‫טו ֶאָלּא "ֵאל ְבָּכל יוֹם‬,"‫ "ֵאל ֶשְׁבָּכל יוֹם ְויוֹם‬:‫ג ֵאין לוַֹמר‬ 10,‫ יז‬:"‫ "ַהֶמֶּל ָהֵאל ַהטּוֹב ְוַהֵמִּטיב‬:‫ ָהָיה לוֹ לוַֹמר‬,"‫ ֶשִׁאם ָבּא ְלַיַחס ַהֹטָּבה ְלֵשׁם "ֵאל‬,‫ ְועוֹד‬."‫ "ָהֵאל ָאִבינוּ‬:‫ָאַמר‬ 4 When there is a non-Jew in the house, it is customary to say: “[Bless] us all together, the members of the covenant,” to exclude the non-Jew from the blessing, for it is forbidden to bless gentiles, as [implied by the commandment]:11 “Do not be gracious to them.”12 It is more appropriate to say: “[Bless us] the members of the covenant, all together,”13 so that the non-Jew will not be included in the blessing for even a moment, as would be true were he to say: “Bless us all together,” before concluding with the phrase: “the members of the covenant.” Women and bondmen are members of the covenant,14 as it is written:15 “Your children and your women… to have you pass through a covenant.” (Similarly, an apostate is a member of the covenant, for “even though he sinned, he remains Jewish.”16 Therefore, if an apostate is in a home, one should not say: “Bless us all together, the members of the covenant” in order to remove him from the blessing.) ,‫יח ֶשָׁאסוּר ְלָבֵר ַהָנְּכ ִרים‬,‫ ְלהוִֹציא ַהָנְּכ ִרי ִמְכָּלל ַהְבָּרָכה‬,"‫ "ֻכָּלּנוּ ַיַחד ְבֵּני ְבּ ִרית‬:‫ד ְכֶּשֵׁיּשׁ ָנְכ ִרי ַבַּבּ ִית נוֲֹהִגים לוַֹמר‬ ,‫ ֶשׁלּ ֹא ִיְהֶיה ִבְּכָלל ַהְבָּרָכה ֲאִפלּוּ ֶרַגע‬13,"‫ "ְבֵּני ְבּ ִרית ֻכָּלּנוּ ַיַחד‬:‫ ְויוֵֹתר ָנכוֹן לוַֹמר‬12."‫ " ְול ֹא ְתָחֵנּם‬11,‫ֶשֶׁנֱּאַמריט‬ ‫כ‬."‫ "ֻכָּלּנוּ ַיַחד" קוֵֹדם ֶשְׁמַּסֵיּם "ְבֵּני ְבּ ִרית‬:‫ְכֶּשׁאוֵֹמר‬ ‫ "ַטְפֶּכם ְנֵשׁיֶכם ְוגוֹ' ְלָﬠְב ְר ִבְּב ִרית ְוגוֹ‬15,‫ כב‬:‫ ְכּמוֹ ֶשָׁכּתוּב‬14,‫כא‬,‫"' ְוָנִשׁים ַוֲﬠָב ִדים "ְבֵּני ְבּ ִרית" ֵהם‬. 12/14/2020, 12:08 PM

Shulchan Aruch: Chapter 189 - Text of Fourth Blessing [of Grace] and ...

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(‫ ְוָלֵכן ְכֶּשמוָּמר ַבַּבּ ִית – ֵאין לוַֹמר‬16,‫כד‬.‫כג ֶשַׁאף ַﬠל ִפּי ֶשָׁחָטא – ִיְשָׂרֵאל הוּא‬,‫ְוֵכן ַהמּוָּמר ִבְּכָלל "ְבֵּני ְבּ ִרית" הוּא‬ ‫ ְכֵּדי ְלהוִֹציאוֹ ִמְכָּלל ַהְבָּרָכה‬,"‫)"ֻכָּלּנוּ ַיַחד ְבֵּני ְבּ ִרית‬: 5 In the blessing for the master of the house, one concludes:17 ‫“ ונאמר אמן‬Let us say: Amen,” since he cannot dictate: ‫ואמרו אמן‬, “All shall say: Amen.” In contrast, in the blessing18 ‫“( עושה שלום במרומיו‬May He Who brings about peace in His lofty realms”), which is the praise of G-d which all Israel are commanded [to relate], he should say: “All shall say: Amen.” (Even when a person is reciting Grace alone [and there are seemingly none to respond Amen], he uses such wording, because he is [addressing] the angels who [continually] protect him). ‫ ַמה ֶשֵׁאין ֵכּן‬."‫ " ְוִאְמרוּ ָאֵמן‬:‫ ֶשֵׁאין ָיכוֹל ִל ְג ֹזר אוֵֹמר‬,"‫ " ְונ ֹאַמר ָאֵמן‬17:‫ ְמַסֵיּם‬,‫ה ְבִּב ְרַכּת )ַהָמּזוֹן( ַבַּﬠל ַהַבּ ִית‬ ‫ " ְוִאְמרוּ ָאֵמן"כה‬:‫ אוֵֹמר‬,‫ ְוָכל ִיְשָׂרֵאל ְמֻצ ִוּין‬,‫ ֶשׁהוּא ֶשַׁבח ֶשׁל ַהָקּדוֹשׁ ָבּרוּ הוּא‬,"‫ "עוֶֹשׂה ָשׁלוֹם ִבְּמרוָֹמיו‬18‫ְבִּב ְרַכּת‬ ‫ אוֵֹמר ֵכּן ְלַהַמְּלָאִכים ַהשּׁוְֹמ ִרים אוֹתוֹ( כו‬,‫) ְוַאף ִאם ְמָבֵר ְלַﬠְצמוֹ‬: 6 Whenever anyone blesses a Jew, it is a mitzvah to answer Amen. Therefore, it is a mitzvah to answer Amen after [the eighth request beginning] HaRachaman. [In the paragraph that begins either Mimarom or Bamarom,] one should say me’eis HaShem, echoing the wording of the verse:19 “He will receive a blessing from G-d” (‫)'מאת ה‬. 17,‫כח‬."‫כז ְוָלֵכן ֵישׁ ַלֲﬠנוֹת "ָאֵמן" ַאֵחר "ָהַרֲחָמן‬,"‫ו ָכּל ַהְמָבֵר ֶאת ִיְשָׂרֵאל – ִמְצָוה ַלֲﬠנוֹת ַאֲחָריו "ָאֵמן‬ ‫ " ִיָשּׂא ְבָּרָכה ֵמֵאת ה' ְוגוֹ‬19,‫ ל‬:‫כט ִכְּלשׁוֹן ַהָפּסוּק‬,"'‫ "ֵמֵאת ה‬:‫"' ְויּ ֹאַמר‬: 7 On Shabbos, festivals, and Rosh Chodesh, it is customary to say ...‫“( מגדול ישועות‬He is a Tower of deliverance…”), as stated in the Book of Shmuel.20During the week, one should say ...‫“( מגדיל ישועות‬He amplifies deliverance…”), as stated in the Book of Tehillim.21An allusion [to this practice can be found in a verse22 which can be nonliterally interpreted as meaning: “On Rosh] Chodesh and Shabbos read Scripture,” i.e., the works of the prophets. There are some who raise questions regarding the recitation of the various [requests beginning] HaRachaman, maintaining that they serve as an interruption between Grace and drinking the wine [over which Grace was recited]. There are those who justify the custom, explaining that since it has become customary to recite [these requests], they are considered as part of the blessing and they are not considered an interruption.23 ‫ ְכּמוֹ‬,"‫ "ַמְגִדּיל‬:‫ וְּבחוֹל‬20,‫לב‬,‫לא ְכּמוֹ ֶשָׁכּתוּב ִבְּשׁמוֵּאל‬,"‫ "ִמ ְגדּוֹל‬:‫ז נוֲֹהִגים לוַֹמר ְבַּשָׁבּת ְויוֹם טוֹב ְור ֹאשׁ ֹחֶדשׁ‬ ‫ ְכּמוֹ ֶשָׁכּתוּב ַבְּנִּביִאים‬:‫לה רוֶֹצה לוַֹמר‬,"‫ "ֹחֶדשׁ ְוַשָׁבּת – ְקר ֹא ִמְקָרא‬22,‫ לד‬:‫ ְוִסיָמן‬21,‫לג‬.‫ֶשָׁכּתוּב ִבְּתִהִלּים‬. ‫לז‬,‫ ְוֵישׁ ְמַיְשִּׁבין‬.‫ ֶשׁהוּא ֶהְפֵסק ֵבּין ִבּ ְרַכּת ַהָמּזוֹן ִלְשִׁתַיּת ַהכּוֹס‬,‫ְוֵישׁ ְמַפְקְפִּקיםלו ַבֶּמּה ֶשׁאוְֹמ ִרים "ָהַרֲחָמן" ְבַּכָמּה ְגָּוִנים‬ 23,‫ לח‬:‫ ְוֵאיָנם ֲחשׁוִּבים ֶהְפֵסק‬,‫ֶשֵׁכּיָון ֶשָׁנֲּהגוּ ָבֶּהם – ַנֲﬠשׂוּ ְכִּאלּוּ ֵהם ִמֹטֶּפס ַהְבָּרָכה‬ 8 In the house of a mourner, throughout the seven days of mourning, a reference to [his state of mourning] is added in the fourth blessing,24 as stated in Yoreh Deah 379,25 by both the mourner and the others eating and partaking in a zimun with him. In the house of a mourner, the three mentions of G-d’s benevolence and the three mentions of His granting of generous recompense26 [are omitted. There is] no concern about their omission, because they are not mentioned in the Talmud. Instead, when one reaches the phrase “the benevolent King,” he should say:

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Shulchan Aruch: Chapter 189 - Text of Fourth Blessing [of Grace] and ...

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The living and benevolent King Who grants goodness, the true G-d, the true Judge, He Who judges with righteousness and takes souls in judgment, the Absolute Ruler of His world, Who acts therein as He wishes. For all of His ways are just and we are His nation and His subjects. We are obligated to thankfully acknowledge Him and bless Him for all He does. May He Who rectifies the devastation of Israel rectify this devastation, for us and for this mourner, for life and for peace. May the Merciful One….27 25,‫מ‬,‫ ְכּמוֹ ֶשָׁכּתוּב ְבּיוֶֹרה ֵדָּﬠה ִסיָמן שע"ט‬24,‫ח ְבֵּבית ָהָאֵבל מוִֹסיִפים ִבְּבָרָכה ְרִביִﬠית ֵמֵﬠין ַהְמֹּאָרעלט ָכּל ִשְׁבָﬠה‬ ‫ ְוֵאין חוְֹשִׁשׁין ְבֵּבית ָהָאֵבל לוַֹמר ג' ַהַטּבוֹת‬.‫ ֵבּין ֲאֵח ִרים ֶשׁאוְֹכִלים ִﬠמּוֹ וְּמָב ְרִכים ְבִּזמּוּן‬, ‫ֵבּין ָהָאֵבל ַﬠְצמוֹמא ֶשְׁמָּבֵר‬ ‫מב‬.‫ ֶשֵׁאיָנן ִנְזָכּ ִרים ַבַּתְּלמוּד‬26‫ְוג' ְגּמוּלוֹת‬ ‫ לוֵֹקַח ְנָפשׁוֹת‬,‫ שׁוֵֹפט ְבֶּצֶדק‬,‫ ַדָּיּן ֱאֶמת‬,‫ ֵאל ֱאֶמת‬,‫ "ָהַחי ַהטּוֹב ְוַהֵמִּטיב‬:‫ֶאָלּא ְכֶּשַׁמִּגּיַﬠ ְל"ַהֶמֶּל ַהטּוֹב" אוְֹמ ִרים‬ ‫ וַּבֹכל ָאנוּ ַחָיִּבים ְלהוֹדוֹת לוֹ‬,‫ ַוֲאַנְחנוּ ַﬠמּוֹ ַוֲﬠָבָדיו‬,‫ ִכּי ָכּל ְדָּרָכיו ִמְשָׁפּט‬,‫ ַשִׁלּיט ְבּעוָֹלמוֹ ַלֲﬠשׂוֹת בּוֹ ִכּ ְרצוֹנוֹ‬,‫ְבִּמְשָׁפּט‬  :"'‫ ָהַרֲחָמן ְוכוּ‬,‫ הוּא ִי ְגֹדּר ֶאת ַהִפּ ְרָצה ַהזּ ֹאת ֵמָﬠֵלינוּ וֵּמַﬠל ֲאֵבל ֶזה ְלַחִיּים וְּלָשׁלוֹם‬,‫ גּוֵֹדר ְפָּרצוֹת ְבּ ִיְשָׂרֵאל‬,‫וְּלָב ְרכוֹ‬ 27,‫מג‬

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Shulchan Aruch: Chapter 190 - Drinking of the Wine After Grace and its...

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Shulchan Aruch: Chapter 190 - Drinking of the Wine After Grace and its Relevant Laws By Rabbi Schneur Zalman of Liadi

SECTION 190 The Drinking of the Wine After Grace and its Relevant Laws. (1–8) ‫ וּבוֹ ח' ְסִﬠיִפים‬,‫קצ ְשִׁתַיּת ַהַיּ ִין ַאַחר ַהְבָּרָכה ְוִדיָניו‬: 1 After concluding the recitation of Grace, one recites the blessing Borei pri hagafen on the cup [of wine] over which he recited Grace.1 [This applies] even if he already recited a blessing over wine during the course of the meal, because everything he eats or drinks after Grace is [considered part of] another meal.2 For the recitation of Grace brings about a cessation and a diversion of his attention from what [he ate or drank] beforehand. Moreover, one cannot eat or drink while reciting Grace.3 For this reason, Grace differs from all the other blessings that must be recited over a cup of wine, e.g., Kiddush, Havdalah, the blessings of a bridegroom,4 and [the blessing recited after a child’s] circumcision. In all those instances, the blessing over wine is recited first, while in this instance, the blessing Borei pri hagafen is recited after Grace and not beforehand, even if one did not make a blessing over wine in the midst of the meal. [Moreover,] even if he did recite a blessing over wine [during the meal, that blessing would no longer be effective, for] when he took the cup [of wine] in his hand to recite Grace, he diverted his attention from drinking before Grace. [Thus,] if he changed his mind and decided to drink [before Grace], he would have to recite another blessing [in any case]. If so, one could ask: Why shouldn’t he recite the blessing Borei pri hagafen before Grace [as is done before other blessings recited over a cup of wine? In resolution,] it can be explained that since by reciting Grace, a person is acknowledging and praising his Creator for what he ate and drank, it is a cessation and diversion of attention from [all] his previous [actions], including even [the recitation of the blessing Borei pri hagafen over]5 the cup of wine in hand [upon] which he is reciting Grace.6 Therefore, he must recite a blessing [on the wine after Grace], immediately before drinking. ‫ ֲאִפלּוּ ִאם ְכָּבר ֵבַּר ַﬠל ַהַיּ ִין‬1,‫א ַאֵחר ֶשִׁסֵּיּם ִבּ ְרַכּת ַהָמּזוֹן ָצ ִרי ְלָבֵר "בּוֵֹרא ְפּ ִרי ַהָגֶּפן" ַﬠל ַהכּוֹס ֶשׁל ִבּ ְרַכּת ַהָמּזוֹןא‬ ‫ ְלִפי ֶשִׁבּ ְרַכּת ַהָמּזוֹן ִהיא‬2,‫ג‬,‫ ֶשָׁכּל ַמה ֶשׁאוֵֹכל ְושׁוֶֹתה ַאַחר ִבּ ְרַכּת ַהָמּזוֹן – ְסעוָּדה ַאֶחֶרת ִהיא‬1,‫ב‬,‫ֶשְׁבּתוֹ ַהְסּעוָּדה‬ 3,‫ה‬. ‫ד ְוַגם ִאי ֶאְפָשׁר ִלְשׁתּוֹת ְוֶלֱאכוֹל ְבּעוֹדוֹ ְמָבֵר‬,‫ִסלּוּק ְוֵהיֶסח ַהָדַּﬠת ְלַמה ֶשְׁלָּפֶניָה‬ ‫ ֶשְׁבֻּכָלּם ִבּ ְרַכּת‬,‫ו ִבּ ְרַכּת ֲחָת ִניםז וִּמיָלה‬,‫ ְכּגוֹן ִקדּוּשׁ ְוַהְבָדָּלה‬,‫וִּמְפֵּני ֶזה ִנְשַׁתָּנּה ִבּ ְרַכּת ַהָמּזוֹן ִמָכּל ְדָּב ִרים ַהְטּעוּ ִנים כּוֹס‬ ‫ ֲאִפלּוּ ִאם ל ֹא ֵבַּר ַﬠל ַהַיּ ִין ְבּתוֹ‬,‫ ְוָכאן ְמָבֵר "בּוֵֹרא ְפּ ִרי ַהָגֶּפן" ַאֵחר ִבּ ְרַכּת ַהָמּזוֹן ְול ֹא ְלָפֶניָה‬,‫ַהַיּ ִין קוֶֹדֶמת‬ 2,‫ט‬,‫ ֲהֵרי ְכֶּשָׁנַּטל ַהכּוֹס ְבָּידוֹ ְלָבֵר ִבּ ְרַכּת ַהָמּזוֹן ִהִסּיַח ַדְּﬠתּוֹ ִמִלְּשׁתּוֹת קוֵֹדם ִבּ ְרַכּת ַהָמּזוֹן‬, ‫ח ַוֲאִפלּוּ ֵבַּר‬,‫ַהְסּעוָּדה‬ ?‫ ָלָמּה ֵאינוֹ ְמָבֵר "בּוֵֹרא ְפּ ִרי ַהָגֶּפן" קוֵֹדם ִבּ ְרַכּת ַהָמּזוֹן‬,‫ ְוֵכיָון ֶשֵׁכּן‬, ‫ְוִאם ָהָיה ִנְמַל ִלְשׁתּוֹת ָהָיה ָצ ִרי ַלְח ֹזר וְּלָבֵר‬ ,‫ֶאָלּא ְלִפי ֶשְׁבִּב ְרַכּת ַהָמּזוֹן הוּא מוֶֹדה וְּמַשֵׁבַּח ְלבוֹ ְראוֹ ַﬠל ַמה ֶשָׁאַכל ְוָשָׁתה – הוּאי ִסלּוּק ְוֵהיֶסח ַהַדַּﬠת ַﬠל ַמה ֶשָׁﬠָשׂה‬ ‫ יב‬:‫ ְלָכ ָצ ִרי ְלָבֵר ֵתֶּכף ִלְשִׁתָיּתוֹ‬5,‫ ֶשְׁמָּבֵר יא ְוַהכּוֹס ְבָּידוֹ‬6‫ַוֲאִפלּוּ ַﬠל ִבּ ְרַכּת ַהָמּזוֹן‬ 2 Whenever [a blessing] must be recited over a cup of wine, it is not sufficient to merely hold the cup while reciting that blessing — [indeed,] that is not at all a binding prerequisite after the fact.7 Instead, the fundamental requirement of the

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Shulchan Aruch: Chapter 190 - Drinking of the Wine After Grace and its...

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cup is for one to drink from it8 after reciting that blessing. [In that way,] his recitation of the blessing is comparable to the recitation of the song chanted when wine was poured over the altar [in accompaniment to the communal sacrifices],9 the “drinking” of the altar, [to use an analogy]. Here as well, the song [i.e. the blessing,] is to be recited together with the drinking of the wine. [Drinking a very small amount] is not sufficiently important [to warrant] the recitation of song. Instead, one must drink an amount sufficient to settle a person’s mind, i.e., a cheekful,10 for drinking [this amount] brings a person satisfaction. [If one drinks] less than this amount, he did not fulfill the mitzvah of [reciting the blessing over] a cup [of wine] at all. [There are blessings for which] a cup [of wine] is a binding prerequisite, e.g., Kiddush or Havdalah, i.e.,even after the fact, if one recited the blessing without a cup [of wine], he must repeat the blessing over a cup [of wine]. In all such instances, even if one recited [the blessing] over a cup [of wine], but did not partake of a cheekful of it immediately before leaving his place, without diverting his attention, he must recite [the blessing, i.e.,] Kiddush again, as stated in sec. 271[:26].11 Similarly, with regard to Grace, [if he did not partake of the cup immediately thereafter,] he did not fulfill the mitzvah [of reciting the blessing over] a cup [of wine] at all.12 ‫ ֶאָלּא‬7,‫יג‬,‫ ֶשֶׁזּה ֵאינוֹ ְמַﬠֵכּב ְכָּלל ְבִּדיֲﬠַבד‬,‫ב ָכּל ָדָּבר ַהָטּעוּן כּוֹס ל ֹא ַדּי ַבֲּאִחיַזת ַהכּוֹס ְלַבָדּהּ ִבְּשַׁﬠת ֲאִמיַרת אוֹתוֹ ָדָּבר‬ ‫ ֶשְׁתֵּהא אוָֹתהּ ֲאִמיָרה ְכֵּﬠין ִשׁיָרה ַהֶנֱּאֶמֶרת ַﬠל‬,‫ ַאַחר ֲאִמיַרת אוֹתוֹ ָדָּבר‬8,‫ִﬠַקּר ַמה ֶשִׁהְטִﬠינוּ כּוֹס הוּא ִלְשׁתּוֹת ִמֶמּנּוּיד‬ ‫יז ַאף ָכּאן ְתֵּהא ֶנֱאֶמֶרת ִשׁיָרה ַﬠל ְשִׁתַיּת ַהַיּ ִין‬,‫ ֶשִׁהיא ְשִׁתַיּת ַהִמְּזֵבַּח‬9,‫טז‬,‫ַהַיּ ִיןטו ֶשְמַנְסִכין ַﬠל ַגֵּבּי ַהִמְּזֵבַּח‬. 10,‫יט‬,‫יח ֶשׁהוּא ִכְּמל ֹא ֻלְגָמיו‬,‫ְוֵאין ְשִׁתָיּה ֲחשׁוָּבה לוַֹמר ִשׁיָרה ֶאָלּא ִאם ֵכּן שׁוֶֹתה ִשׁעוּר ָהָראוּי ֵליֵשׁב ַדְּﬠתּוֹ ֶשׁל ָאָדם‬ ‫כא‬.‫כ וְּבָּפחוֹת ִמִשּׁעוּר ֶזה ל ֹא ִקֵיּם ִמְצַות ַהכּוֹס ְכָּלל‬,‫ֶשִׁהיא ְשִׁתָיּה ֶשׁל ֲהָנָאה‬ ,‫ ְכּגוֹן ִקדּוּשׁ ְוַהְבָדָּלה‬,‫ ֶשִׁאם ָאַמר ְבּל ֹא כּוֹס ָצ ִרי ַלְח ֹזר ְולוַֹמר ַﬠל ַהכּוֹס‬,‫ְוָכל ָדָּבר ֶשַׁהכּוֹס ְמַﬠֵכּב בּוֹ ֲאִפלּוּ ְבִּדיֲﬠַבד‬ – ‫הוּא ַהִדּין ִאם ָאַמר ַﬠל ַהכּוֹס ְול ֹא ָשָׁתה ִמֶמּנּוּ ִכְּמל ֹא ֻלְגָמיו ִמָיּד קוֵֹדם ֶשָׁﬠַקר ִמְמּקוֹמוֹ וְּבל ֹא ֵהיֶסח ַהַדַּﬠת ֵבּי ְנַת ִים‬ 12,‫ כג‬:‫ ְוֵכן ְבִּב ְרַכּת ַהָמּזוֹן ל ֹא ִקֵיּם ִמְצַות ַהכּוֹס ְכָּלל‬11,‫כב‬.‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן רע"א‬,‫ָצ ִרי ַלְח ֹזר וְּלַקֵדּשׁ‬ 3 During the recitation of [Grace], the wine must also be on the table or on another entity in that room, ready for one to drink. This is a binding prerequisite, even after the fact. For if the wine is not in the person’s presence at the time of the recitation [of Grace], it is not considered as [the recitation of a] song over wine. Holding the cup in one’s hand [at the time of Grace], by contrast, is not a binding prerequisite after the fact. It is merely one of the ten [desirable factors] mentioned with regard to the cup [of wine]; these are not binding prerequisites, as stated in sec. 183[:7].13 ‫כד ְוֶזהוּ‬,‫ג ְוָצ ִרי ַגּם ֵכּן ֶשִׁיְּהֶיה ַהַיּ ִין ִבְּשַׁﬠת ָהֲאִמיָרה ֶאְצלוֹ ַﬠל ַהֻשְּׁלָחן אוֹ ַﬠל ַגֵּבּי ָדָּבר ַאֵחר ְבּאוֹתוֹ ֶחֶדר מוָּכן ִלְשִׁתָיּה‬ ‫ ַמה ֶשֵׁאין‬,‫ ֶשִׁאם ֵאין ַהַיּ ִין ְלָפָניו ִבְּשַׁﬠת ָהֲאִמיָרה ַגּם ֵכּן – ֵאינוֹ ִנְקָרא אוֵֹמר ִשׁיָרה ַﬠל ַהַיִּין‬,‫ַגּם ֵכּן ְמַﬠֵכּב ֲאִפלּוּ ְבִּדיֲﬠַבד‬ 13,‫ כה‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קפ"ג‬,‫ֵכּן ֲאִחיַזת ַהכּוֹס ְבָּידוֹ ֵאינוֹ ֶאָלּא ֵמֲﬠָשָׂרה ְדָּב ִרים ֶשֶׁנֶּאְמרוּ ְבּכוֹס ְלִמְצָוה ְול ֹא ְלַﬠֵכּב‬ 4 Even though drinking of the cup of blessing is a binding prerequisite, it is not imperative that the person who recites Grace partake of the cup of wine himself; it suffices for another to drink it.14 [Indeed,] even if the cup is given to a child to drink (and he will drink a child’s cheekful15 [from it]), one fulfills his obligation.16 (For the measure of a cheekful is an individual one, each person according to his size, a large person according to his size, and a small person according to his size.)17 Although the child is not obligated [to drink the cup, for he is not obligated in the observance of the mitzvos], that is of no consequence. For even the leader of 12/14/2020, 12:08 PM

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Grace is not personally obligated [to drink the wine] at all. He is only obligated to “recite a song over wine,” from which any Jewish person (even a newborn baby) will drink an amount that the one [who drinks] will consider as satisfying. Nevertheless, as an initial preference, one must [at least] give [the wine] to a child who is somewhat mature, i.e., one who has reached [the age when he] should be trained in [the recitation of] the blessings [recited over receiving] benefit, so that [the person leading Grace] will be able to recite the blessing over the wine and it will not be [a blessing] in vain, because the child will hear [and understand] his blessing and drink.18 If, by contrast, he would give the wine to a child who has not yet reached [the age] to be trained [in the recitation of the blessings, the leader of Grace] would forfeit the blessing over the wine, for he would not be able to recite it,19 even though, after the fact, [reciting the blessing] is not a binding prerequisite.20 (If [the leader of Grace] does not drink wine because he dislikes it or because of a vow, he may, however, give the cup over which Grace was recited to another adult who will recite the blessing over the wine himself.21 When, by contrast, [the person leading Grace] does drink wine, the optimum manner of fulfilling the mitzvah is for him to drink [the wine] himself. Similarly, all those who dined with him who participated in the zimun [should partake of the wine]. They, however, need not eachdrink a cheekful; it is sufficient for them to merely taste it.) Other authorities [differ and] maintain thatthe only reason why it is necessary to taste the wine used for any [blessing] that must [be recited over] a cup [of wine] — with the exception of Kiddush — was so that there be no disgrace to the blessing [recited] over the wine, i.e., that people not say that there is no purpose for the recitation of this blessing and that it appears like a blessing recited in vain. In truth, however, there is a purpose in its recitation, for our Sages ordained that every song recited over wine should be arranged together with the blessing for wine, for it is the fundamental song designated for wine. Accordingly, one may recite the blessing for wine and give it to a child to taste even though he did not reach [the age of being] trained [in the recitation of] the blessings, indeed, even if he does not know how to speak. Since partaking [of the wine] is necessary only so as not to disgrace [the wine], it is sufficient for even such a young child [to partake of it].22 This approach is followed with regard to the circumcision [of an infant] on Yom Kippur, since there is no other alternative, as stated in sec. 621[:4–5].23 When, however, there is another alternative, e.g., when Kiddush is recited in a synagogue on Shabbos or on festivals, weight should be given to the first opinion and [the wine should be] given to a child who reached [the age when he is] trained [in the recitation of] the blessings, as stated in sec. 269[:3]. (When, by contrast, Kiddush is recited at home24 and a person fulfills his obligation through its recitation, there are authorities who maintain that, even according to the second opinion, it is not sufficient to give a child to drink, or even to give another adult to drink. Instead the person reciting the Kiddush must himself partake of [at least] a cheekful of wine. If he does not, he does not fulfill his obligation. [The rationale:] It is written:25 “Remember the Shabbos day, to sanctify it.” And our Sages said:26 “Remember it over wine,” i.e., by drinking wine in honor of the day. Therefore the one “remembering” [the Shabbos] over wine, i.e., the person reciting Kiddush, should drink from the wine himself. It is appropriate to 12/14/2020, 12:08 PM

Shulchan Aruch: Chapter 190 - Drinking of the Wine After Grace and its...

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give weight to this opinion as an initial preference, as stated in sec. 271[:25].)27 According to this opinion,28 i.e., that our Sages ordained that all blessings whose recitation requires a cup of wine be arranged together with the blessing over wine, a person who does not drink wine himself may not recite Grace over a cup of wine, unless he gives it to a child who reached [the age when he] is being trained [in the recitation of the blessings]. He may not, however, give it to an adult who will recite the blessing over it himself. For, according to this opinion, the one who recites Grace must also recite the blessing over the wine and one person is not permitted to recite the blessing over wine for another. [This stringency applies] even according to the authorities who maintain that the recitation of Grace requires a cup [of wine],29 and thus, according to their opinion, the blessing over the wine is an obligation like the blessing of the mitzvos, in which instance a person may fulfill an obligation on behalf of another person, as stated in sec. 167[:23]. Nevertheless, since the other person can recite the blessing [over the wine] himself, one may not recite the blessing for him.30 (Kiddush and Havdalah [are exceptions to this principle. In those instances,] one may [recite the blessing over wine with the intent that another person drink it]. Since he is obligated to recite the blessings of Kiddush and Havdalah [to fulfill] his own [obligation], he may also recite the blessings over the wine that was ordained to be recited before Kiddush and Havdalah, as stated in sec. 272[:12].)31 (Nevertheless, one who “greatly desires His commandments”32 [and seeks] to recite Grace in a zimun over a cup [of wine] may rely on the first opinion,33 adopting a lenient approach with regard to a matter of Rabbinic Law. Similarly, with regard to Havdalah, one who did not drink a cheekful [of wine] is not obligated to recite Havdalah again. For when there is uncertainty regarding [a requirement involving] blessings that were ordained by Rabbinic decree, one should rule leniently, [and rely on] the second opinion.)34 ‫ ַוֲאִפלּוּ‬14,‫כו‬,‫ ֶאָלּא ַדּי ִבְּשִׁתַיּת ַאֵחר‬,‫ ֵאין ְמַﬠֵכּב ֶשׁ ִיְּשֶׁתּה ַהְמָבֵר ְבַּﬠְצמוֹ‬,‫ד ַאף ַﬠל ִפּי ֶשְׁשִּׁתַיּת כּוֹס ֶשׁל ְבָּרָכה ְמַﬠֶכֶּבת‬ ‫ )ֶשִׁשּׁעוּר ְמל ֹא ֻל ְגָמיו הוּא ְבָּכל ָאָדם ְלִפי‬16‫ – ֵיֵצא ְיֵדי חוָֹבה‬15,‫ַמְטִﬠים ִמֶמּנּוּ ַלִתּינוֹקכז )ִכְּמל ֹא ֻלְגָמיו ֶשׁל ִתּינוֹק( כח‬ ‫ ְלִפי‬,‫ ַאף ַﬠל ִפּי ֶשַׁהִתּינוֹק ֵאינוֹ ְמֻחָיּב ַבָּדָּבר – ֵאין ְבָּכ ְכּלוּם‬17.‫ ְוַהָקֹּטן ְלִפי ָקְטנוֹ( כט‬,‫ ַהָגּדוֹל ְלִפי ָגְּדלוֹ‬,‫ַמה ֶשׁהוּא‬ ‫ ֶשׁ ִיְּשֶׁתּה ִמֶמּנּוּ ֵאיֶזה ָאָדם ִמ ִיְּשָׂרֵאל‬,‫ ֶשׁלּ ֹא ִח ְיּבוּהוּ ֶאָלּא לוַֹמר ִשׁיָרה ַﬠל ַהַיּ ִין‬,‫ֶשַׁגּם ַﬠל ַהְמָבֵר ל ֹא ָחל ַהִחיּוּב ְכָּלל‬ ‫ֶשׁ ִיְּהֶיה ְשִׁתָיּה ֶשִׁהיא ֲחשׁוָּבה ֲהָנָאה לוֹ )ַוֲאִפלּוּ ִתּינוֹק ֵבּן יוֹמוֹ( ל‬. ‫ ְכֵּדי ֶשׁיּוַּכל ְלָבֵר ִבּ ְרַכּת‬,‫ ְלַכְתִּחָלּה ָצ ִרי ְלַהְטִﬠים ְלִתינוֹק ָגּדוֹל ְקָצת ֶשִׁה ִגּיַﬠ ִלְכָלל ִחנּוּ ִבּ ְרַכּת ַהֶנֱּה ִנין‬,‫וִּמָכּל ָמקוֹם‬ ‫ ַמה ֶשֵׁאין ֵכּן ִאם ַיְטִﬠים ְלָקָטן‬18,‫לב‬,‫לא ִמְפֵּני ֶשַׁהִתּינוֹק שׁוְֹמָﬠהּ ִמֶמּנּוּ וְּמָבֵר ְושׁוֶֹתה‬,‫ַהַיּ ִין ְול ֹא ְתֵּהא ִבּ ְרָכתוֹ ְלַבָטָּלה‬ 20,‫לג‬.‫ ַאף ַﬠל ִפּי ֶשֵׁאיָנהּ ְמַﬠֶכֶּבת‬19,‫ ֶשׁלּ ֹא יוַּכל ְלָאְמָרהּ‬,‫ֶשׁלּ ֹא ִהִגּיַﬠ ְלִחנּוּ – ַיְפִסיד ִבּ ְרַכּת ַהַיִּין‬ (‫ ִאם הוּא ֵאינוֹ שׁוֶֹתה ַי ִין ִמְפֵּני ֶשׁשּׂוֵֹנא אוֹתוֹ אוֹ ִמשּׁוּם‬21,‫ ֶשְׁיָּבֵר ְבַּﬠְצמוֹ ִבּ ְרַכּת ַהַיּ ִין‬,‫ֲאָבל ַרַשּׁאי הוּא ְלַהְטִﬠים ְלָגדוֹל‬ ‫לה ַא ֵאין‬,‫ ְוֵכן ְלָכל ַהְמֻּסִבּים ֶשִׁזֵּמּן ֲﬠֵליֶהם‬,‫לד ֲאָבל ִמי ֶשׁהוּא שׁוֶֹתה ַי ִין – ִמְצָוה ִמן ַהֻמְּבָחר ֶשׁ ִיְטעוֹם ְבַּﬠְצמוֹ‬.‫ֶנֶדר‬ ‫ ֶאָלּא ַדּי ִבְּטִﬠיָמה ָכּל ֶשׁהוּא‬,‫לו )ָצ ִרי ְלָכל ֶאָחד ְוֶאָחד ִכְּמל ֹא ֻלְגָמיו‬. ‫ חוּץ ִמִקּדּוּשׁלח – ל ֹא ִהְצ ִריכוּ ִלְטֹעם ִמֶמּנּוּ ֶאָלּא ִמשּׁוּם ֶשׁלּ ֹא ְיֵהא ְגַּנאי ְלִב ְרַכּת‬,‫ְוֵישׁ אוְֹמ ִריםלז ֶשָׁכּל ָדָּבר ַהָטּעוּן כּוֹס‬ ‫ ֶשָׁכּ ִתְּקנוּ ֲחָכִמים ְבָּכל‬, ‫ ֲאָבל ֶבֱּאֶמת הוּא ְלֹצֶר‬,‫ ְו ִנ ְרֵאית ִכְּבָרָכה ְלַבָטָּלה‬,‫ ֶשׁיּ ֹאְמרוּ ֶשׁלּ ֹא ְלֹצֶר הוּא ְבָּרָכה זוֹ‬,‫ַהַיּ ִין‬ ‫ ְלִפיָכ ַרַשּׁאי ְלָבֵר ִבּ ְרַכּת‬,‫ ֶשׁהוּא ִﬠַקּר ִשׁיָרה ַהְמּיֶֻחֶדת ַלַיּ ִין‬,‫ִשׁיָרה ַהֶנֱּאֶמֶרת ַﬠל ַהַיּ ִין ֶשְׁיַּסְדּרוּ אוָֹתהּ ֵאֶצל ִבּ ְרַכּת ַהַיּ ִין‬ ‫ ֶשֵׁכּיָון ֶשַׁהְטִּﬠיָמה ֵאיָנהּ ֶאָלּא ִמשּׁוּם‬,‫ ַוֲאִפלּוּ ֵאינוֹ יוֵֹדַﬠ ְלַדֵבּר‬,‫ַהַיִּין וְּלַהְטִﬠים ְלָקָטן ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִהִגּיַﬠ ְלִחנּוּ ְבָּרכוֹת‬ 22.‫ְגַּנאי – ַדָּיּהּ ְבִּתינוֹק ָקָטן ָכֶּזה‬ ‫ ֲאָבל ְבָּמקוֹם‬23,‫לט‬.‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תרכ"א‬,‫ הוִֹאיל ְוִאי ֶאְפָשׁר ְבִּﬠ ְנַין ַאֵחר‬,‫ְוֵכן נוֲֹהִגין ְבִּמּיָלה ֶשְׁבּיוֹם ַהִכּפּוּ ִרים‬ ‫ ְכּגוֹן ִקדּוּשׁ ֶשְׁבֵּבית ַהְכֶּנֶסת ְבַּשָׁבּת ְויוֹם טוֹב – ֵישׁ ָלחוּשׁ ִלְסָבָרא ָה ִראשׁוָֹנה ְלַהְטִﬠים ְלָקָטן ֶשִׁהִגּיַﬠ ְלִחנּוּ‬,‫ֶשֶׁאְפָשׁר‬

12/14/2020, 12:08 PM

Shulchan Aruch: Chapter 190 - Drinking of the Wine After Grace and its...

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https://www.chabad.org/library/article_cdo/aid/3335610/jewish/Shulcha...

‫מ‬.‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן רס"ט‬,‫ְבָּרָכה‬ (‫ ֶשׁלּ ֹא ַדּי ַבֶּמּה‬,‫מא ֲאִפלּוּ ְלִפי ְסָבָרא ָהַאֲחרוָֹנה‬,‫ ֵישׁ אוְֹמ ִרים‬,‫ ֶשָׁאָדם יוֵֹצא בּוֹ ְיֵדי חוָֹבתוֹ‬24,‫ֲאָבל ִקדּוּשׁ ֶשַׁבַּבּ ִית‬ ,‫ ְוִאם ָלאו – ל ֹא ָיָצא‬,‫ ֶאָלּא ַהְמַּקֵדּשׁ ְבַּﬠְצמוֹ ָצ ִרי ִלְטֹעם ִכְּמל ֹא ֻלְגָמיו‬,‫ ְול ֹא ֲאִפלּוּ ֶשַׁיְּטִﬠים ְלָגדוֹל‬,‫ֶשַׁיְּטִﬠים ְלִתינוֹק‬ ‫ ְכּלוַֹמר ַﬠל ְשִׁתַיּת ַהַיּ ִין‬,‫ ָזְכֵרהוּ ַﬠל ַהַיּ ִין‬26,‫ מג‬:‫ ְוָאְמרוּ ֲחָכִמים‬,"‫ "ָזכוֹר ֶאת יוֹם ַהַשָּׁבּת ְלַקְדּשׁוֹ‬25,‫ִמשּׁוּם ֶשֶׁנֱּאַמרמב‬ ‫ ְכּמוֹ‬,‫ ְוָראוּי ָלחוּשׁ ָלֶזה ְלַכְתִּחָלּה‬.‫ הוּא ַהְמַּקֵדּשׁ – שׁוֶֹתה ִמֶמּנּוּ ְבַּﬠְצמוֹ‬,‫ ְלִפיָכ מד ַהַמְּזִכּירוֹ ַﬠל ַהַיִּין‬,‫ִלְכבוֹד ַהיּוֹם‬ ‫ )ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן רע"א‬27.‫מה‬ ‫ ִאם ֵכּן ִמי ֶשֵׁאינוֹ שׁוֶֹתה ַי ִין‬,‫ ֶשַׁתָּקַּנת ֲחָכִמים הוּא ְבָּכל ָדָּבר ַהָטּעוּן כּוֹס ֶשׁ ְיַּסְדּרוּ אוֹתוֹ ַﬠל ִבּ ְרַכּת ַהַיּ ִין‬28‫וְּלִפי ְסָבָרא זוֹ‬ ‫מו ֲאָבל ל ֹא ְלָגדוֹל ֶשְׁיָּבֵר‬, ‫– ִאי ֶאְפָשׁר לוֹ ְלָבֵר ִבּ ְרַכּת ַהָמּזוֹן ַﬠל ַהכּוֹס ֶאָלּא ִאם ֵכּן ַיְטִﬠים ִמֶמּנּוּ ְלָקָטן ֶשִׁהִגּיַﬠ ְלִחנּוּ‬ ‫ ְוהוּא ֵאינוֹ ַרַשּׁאי ְלָבֵר ִבּ ְרַכּת‬,‫ ְלִפי ֶשַׁהְמָבֵר ִבּ ְרַכּת ַהָמּזוֹן הוּא ְבַּﬠְצמוֹ ָצ ִרי ְלָבֵר ִבּ ְרַכּת ַהַיּ ִין ְלִפי ְסָבָרא זוֹ‬,‫ְבַּﬠְצמוֹ‬ ‫ ֶשְׁלִּדְבֵריֶהם ִבּ ְרַכּת ַהַיִּין ִהיא חוָֹבה ְכִּב ְרַכּת ַהִמְּצוֹת‬29,‫מח‬,‫מז ַאף ְלָהאוְֹמ ִרים ֶשִׁבּ ְרַכּת ַהָמּזוֹן ְטעוָּנה כּוֹס‬,‫ַהַיּ ִין ַלֲחֵברוֹ‬ – ‫ ֵכּיָון ֶשֲׁחֵברוֹ ָיכוֹל ְלָבֵר ְבַּﬠְצמוֹ‬,‫מט ִמָכּל ָמקוֹם‬,‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן קס"ז‬,‫ֶשָׁאָדם ָיכוֹל ְלהוִֹציא ֲחֵברוֹ ְיֵדי חוָֹבתוֹ‬ – ‫ ֶשֵׁכּיָון ֶשָׁצּ ִרי ְלָבֵר ִבּ ְרַכּת ִקדּוּשׁ ְוַהְבָדָּלה ִבְּשִׁביל ַﬠְצמוֹ‬,‫ )ֲאָבל ְבִּקדּוּשׁ ְוַהְבָדָּלה ַרַשּׁאי‬30,‫נ‬.‫ֵאין ְלַאֵחר ְלָבֵר לוֹ‬ 31.‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן ֶﬠֶר"ב( נא‬,‫ָיכוֹל לוַֹמר ַגּם ִבּ ְרַכּת ַהַיּ ִין ֶשׁ ִנְּתְקָנה קוֵֹדם ִבּ ְרַכּת ִקדּוּשׁ ְוַהְבָדָּלה‬ (‫ ְלָבֵר ִבּ ְרַכּת ַהָמּזוֹן ְבִּזמּוּן ַﬠל ַהכּוֹס – יוַּכל ִלְסֹמ ַﬠל ְסָבָרא‬32‫ ִמי ֶשְׁבִּמְצוָֹתיו ָחֵפץ ְמאוֹד‬,‫וִּמָכּל ָמקוֹם‬ ‫נב‬.‫ ְלָהֵקל ְבִּדְבֵרי סוְֹפ ִרים‬33‫ָה ִראשׁוָֹנה‬ ‫ ַכְּסָּבָרא‬,‫ ֶשָׁסֵּפק ְבָּרכוֹת ֶשׁל ִדְּבֵריֶהם ְלָהֵקל‬,‫ ִאם ל ֹא ַטַﬠם ִכְּמל ֹא ֻל ְגָמיונג – ֵאין ָצ ִרי ַלְח ֹזר וְּלַהְבִדּיל‬,‫ְוֵכן ְבַּהְבָדָּלה‬ 34:(‫ָהַאֲחרוָֹנה‬ 5 Although the optimum manner of fulfilling the mitzvah is that all those dining sip from the cup over which Grace was recited, it is not necessary that they drink from the cup [held by] the one who recites Grace. Instead, each one may have a cup [of wine] placed before him.35 [Indeed,] it is preferable to do this if possible, because the cup [held by] the one who recites Grace will be impaired36 once he has drunk from it. Although [the impairment] could be rectified by adding more wine so that each of those dining could drink,37 it is preferable for them to drink from the wine of blessing. And when each one has his own cup at the time Grace is recited, all the cups are deemed cups of blessing, just like the cup of the leader of Grace.38 If the others dining have empty cups, [the leader of Grace] may pour a small amount from the cup of blessing into each of their cups after he recites the blessing Borei pri hagafen, before he drinks from it,39 so that they will drink from a cup that is not impaired. [Pouring the wine into their cups] is not considered as an interruption between the recitation of the blessing and drinking, because it is necessary [to enable] the others dining to drink [from the wine while it is still unimpaired]40 and his blessing is considered as if they are reciting the blessing, for they fulfill their obligation with his blessing.41 Similarly, if those dining have cups that contain wine, but they have been impaired, [the leader of Grace] may pour [wine] from his cup [into theirs] to rectify their [impairment] before he drinks. Since they require [wine from] his cup, they should not drink before he does, as stated in sec. 167[:23]. If, however, they do not require his cup, because their cups are full and not impaired, they may drink before he does.42 ‫ ֶאָלּא ָיכוֹל‬, ‫ה ַאף ַﬠל ִפּי ֶשִׁמְּצָוה ִמן ַהֻמְּבָחר ֶשָׁכּל ַהְמֻּסִבּים ִיְטֲﬠמוּ ִמכּוֹס ֶשׁל ְבָּרָכהנד – ֵאין ָצ ִרי ִלְטֹעם ִמכּוֹס ַהְמָבֵר‬ ‫ ְלַאַחר ֶשָׁשָּׁתה‬36‫ ְלִפי ֶשׁכּוֹס ַהְמָבֵר הוּא ָפּגוּם‬,‫ ְויוֵֹתר טוֹב ַלֲﬠשׂוֹת ֵכּן ִאם ֶאְפָשׁר‬35,‫נה‬.‫ָכּל ֶאָחד ִלֵתּן כּוֹסוֹ ְלָפָניו‬ ‫נו‬. ‫ִמֶמּנּוּ ַהְמָבֵר‬ ‫ יוֵֹתר טוֹב ֶשׁ ִיְּטֲﬠמוּ‬,‫ ִמָכּל ָמקוֹם‬37,‫ְוַאף ֶשֶׁאְפָשׁר ְלַתְקּנוֹ ַﬠל ְיֵדי ֶשׁיּוִֹסיפוּ בּוֹ ַי ִיןנז ִלְשׁתּוֹת ָכּל ֶאָחד ְוֶאָחד ֵמַהְמֻסִבּין‬ ‫ ֶשְׁכֶּשֵׁיּשׁ ִלְפֵני ָכּל ֶאָחד ְוֶאָחד כּוֹסוֹ ִבְּשַׁﬠת ִבּ ְרַכּת ַהָמּזוֹן – ֲהֵרי ֻכָּלּם ֵהן כּוֹסוֹת ֶשׁל ְבָּרָכה ְכּמוֹ כּוֹס‬,‫ִמָיּ ִין ֶשׁל ְבָּרָכה‬

12/14/2020, 12:08 PM

Shulchan Aruch: Chapter 190 - Drinking of the Wine After Grace and its...

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38,‫נח‬. ‫ַהְמָבֵר‬ ‫ ָיכוֹל ִלֵתּן ִמכּוֹס ַהְבָּרָכה ְמַﬠט ְלָכל כּוֹס ְוכוֹס ֶשָׁלֶּהםנט ַאֵחר ֶשֵׁבַּר "בּוֵֹרא ְפּ ִרי‬,‫ְוִאם ִלְפֵני ַהְמֻסִבּין ֵהן כּוֹסוֹת ֵריָק ִנים‬ ‫ ֵכּיָון ֶשׁהוּא‬,‫ס ְוֵאין ָבֶּזה ִמשּׁוּם ֶהְפֵסק ֵבּין ְבָּרָכה ִלְשִׁתָיּה‬.‫ ְכֵּדי ֶשׁ ִיְּטֲﬠמוּ ִמכּוֹס ֶשֵׁאינוֹ ָפּגוּם‬39,‫ַהָגֶּפן" קוֵֹדם ְשִׁתָיּתוֹ‬ ‫ ְוֵכן ִאם‬41.‫ ֶשֲׁהֵרי ֵהם יוְֹצִאים ְבִּב ְרָכתוֹ‬,‫ וַּמה ֶשׁהוּא ְמָבֵר – הוּא ְכִּאלּוּ ֵהם ְמָב ְרִכים‬40,‫סא‬,‫ְלֹצֶר ְשִׁתַיּת ַהְמֻּסִבּים‬ ‫סג‬.‫ ֶאָלּא ֶשֵׁהם ְפּגוִּמים – ָיכוֹל ִלְשֹׁפּ ִמכּוֹס ֶשׁלּוֹ ְלַתְקָּנםסב קוֵֹדם ֶשׁ ִיְּשֶׁתּה‬,‫כּוֹסוֹת ֶשִׁלְּפֵניֶהם ְמֵלִאים‬ ‫סה ֲאָבל ִאם ֵאיָנם ְזקוִּקים‬.‫סד ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קס"ז‬,‫ ֵאין ָלֶהם ִלְטֹעם ַﬠד ֶשִׁיְטעוֹם הוּא‬,‫ְוֵכיָון ֶשֵׁהם ְזקוִּקים ְלכוֹסוֹ‬ 42:‫ ֶשׁכּוֹסוֹת ֶשָׁלֶּהם ְמֵלִאים ְוֵאיָנן ְפּגוִּמים – ְיכוִֹלים ִלְטֹעם קוֵֹדם ֶשׁ ִיְטעוֹם הוּא‬,‫ְלכוֹסוֹ‬ 6 Although it is sufficient to drink a cheekful from the cup of blessing for Grace, it is preferable for one to drink a reviis43 so as to extricate himself from uncertainty with regard to the obligation to recite a blessing after partaking of the wine. [The difficulty:] An ordinary person’s cheekful is the majority of a reviis which is larger than an olive-sized portion.44 [Now,] there is uncertainty whether one is required to recite a blessing after partaking of an amount between an olive-sized portion and a reviis, as stated in sec. 210.45 There is no need — even for a large person whose cheekful is greater than a reviis — to partake of more than that amount.46 It is a mitzvah to drink [from the cup of blessing] in large gulps [to show that one] cherishes the mitzvah.47 ‫ ָלֵצאת ִמיֵדי‬43,‫ ְבּכוֹס ֶשׁל ִבּ ְרַכּת ַהָמּזוֹן טוֹב ִלְשׁתּוֹת ְרִביִﬠית‬,‫ו ַאף ַﬠל ִפּי ֶשְׁטִּﬠיַמת כּוֹס ֶשׁל ְבָּרָכה ַדּי ְבִּכְמל ֹא ֻלְגָמיו‬ ‫ וִּמַכַּזּ ִית ַﬠד‬44,‫סח‬,‫סז ֶשׁהוּא יוֵֹתר ִמַכַּזּ ִית‬,‫סו ֶשִׁכְּמל ֹא ֻלְגָמיו ָבָּאָדם ֵבּינוֹ ִני הוּא רוֹב ְרִביִﬠית‬,‫ָסֵפק ְבָּרָכה ַאֲחרוָֹנה‬ 45,‫סט‬.[‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן ֵר"]י‬,‫ְרִביִﬠית ֵישׁ ִמְסַתְּפִּקים ִאם ָצ ִרי ְלָבֵר ְבָּרָכה ַאֲחרוָֹנה‬ ‫וִּמְצָוה ִלְגֹמַﬠ‬46,‫ע‬.‫ ֶשִׁכְּמל ֹא ֻלְגָמיו הוּא יוֵֹתר ֵמ ְרִביִﬠית‬,‫ְויוֵֹתר ֵמ ְרִביִﬠית ֵאין ָצ ִרי ִלְשׁתּוֹת ַאף ִאם הוּא ָאָדם ָגּדוֹל‬ 47,‫ עא‬:‫ ִמשּׁוּם ִחבּוּב ִמְצָוה‬,‫ְגִמיעוֹת ַגּסּוֹת‬ 7 If a person has the intent of drinking more [after he partakes of the cup of blessing], he should not recite a blessing until he [completely] finishes drinking. This applies if one’s intent is to drink more immediately. If that is not the case, [he should recite the blessing after drinking,] because there is concern that he may begin to digest what he drank beforehand, as stated in sec. 184[:3]. If his intent was to drink more immediately, but by mistake,48 he recited a blessing [after partaking of the cup of blessing], he is not required to recite a blessing [before partaking of other wine or beverages], since he intended to drink more and recited the blessing in error. If, however, he intentionally recited the blessing even though he intended to drink more, he must recite a blessing before drinking. [The rationale]: Reciting a blessing after partaking of food or drink represents a cessation and diversion of attention from what proceeded it. [Hence, it is considered] an interruption, since it is impossible to drink while one is reciting the blessing, as explained above.49 ‫ ֶשִׁאם ל ֹא ֵכּן ֵישׁ‬,‫עב ְוהוּא ֶשַׁדְּﬠתּוֹ ִלְשׁתּוֹת עוֹד ִמָיּד‬.‫ז ִאם ַדְּﬠתּוֹ ִלְשׁתּוֹת עוֹד – ל ֹא ְיָבֵר ְבָּרָכה ַאֲחרוָֹנה ַﬠד ְלַבסּוֹף‬ ‫עד ְוִאם ָהָיה ְבַּדְﬠתּוֹ ִלְשׁתּוֹת ִמָיּד ְוָטָﬠה וֵּבַר ְבָּרָכה‬.‫עג ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קפ"ד‬,‫ָלחוּשׁ ֶשָׁמּא ִיְתַﬠֵכּל ַמה ֶשָׁשָּׁתה‬ ‫עה ֲאָבל ִאם ֵבֵּר‬.‫ ֵכּיָון ֶשָׁהָיה ְבַּדְﬠתּוֹ ִלְשׁתּוֹת עוֹד וֵּבֵר ְבָּטעוּת‬,‫ – ֵאין ָצ ִרי ְלָבֵר ְבָּרָכה ִראשׁוָֹנה‬48‫ַאֲחרוָֹנה‬ ‫ ֶשָׁכּל ְבָּרָכה ַאֲחרוָֹנה ִהיא ִסלּוּק ְוֵהיֶסח ַהַדַּﬠת‬,‫ ַאף ַﬠל ִפּי ֶשַׁדְּﬠתּוֹ ִלְשׁתּוֹת עוֹד – ָצ ִרי ְלָבֵר ְבָּרָכה ִראשׁוָֹנה‬,‫ְבִּמְתַכֵּוּן‬ 49,‫ עו‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬, ‫ הוִֹאיל ְוִאי ֶאְפָשׁר ִלְשׁתּוֹת ְבּעוֹדוֹ ְמָבֵר‬,‫ְלַמה ֶשְׁלָּפֶניָה וַּמְפֶסֶקת‬ 8 All the others dining fulfill their obligation by [listening to] the blessing recited over the wine by the person leading Grace, for he has the intent that his blessing 12/14/2020, 12:08 PM

Shulchan Aruch: Chapter 190 - Drinking of the Wine After Grace and its...

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fulfill their obligation. Although there will be somewhat of a delay until the cup reaches every person, this is not considered an interruption, providing one did not interrupt by speaking. Nevertheless, at large feasts, when many attend and those dining are unsure how far the cup of blessing will be passed, each person who is unsure whether the cup will reach him must recite the blessing Borei pri hagafen individually [before he drinks. The rationale:] He is considered as one who changed his mind, because when he heard the blessing of the person leading Grace, he did not know whether the cup would reach him.50 If, when listening [to that blessing], he had the intent that if the wine reaches him, he will fulfill his obligation by having listened to this [blessing], he fulfills his obligation and should not recite another blessing. ‫ ְוַאף‬,‫ ֶשׁהוּא ִמְתַכֵּוּן ְלהוִֹציָאם ְיֵדי חוָֹבָתן‬,‫ח ַאף ַﬠל ִפּי ֶשָׁכּל ַהְמֻּסִבּים יוְֹצִאים ְבִּב ְרַכּת ַהַיּ ִין ֶשֵׁבַּר ַהְמָבֵר ִבּ ְרַכּת ַהָמּזוֹן‬ ,‫ ִמָכּל ָמקוֹם‬,‫ֶשֵׁיּשׁ ֵאיֶזה ֵשׁהוּת ַﬠד ֶשַׁיִּגּיַﬠ ַהכּוֹס ְלָכל ֶאָחד ְוֶאָחד – ֵאין ָבֶּזה ִמשּׁוּם ֶהְפֵסק ָכּל ֶשׁלּ ֹא ִהְפִסיק ְבִּדבּוּר‬ ‫ ֲהֵרי ָכּל ֶאָחד ְמַהְמסוָּפִּקים ִאם ַיִגּיַﬠ‬,‫ִבְּסעוָּדה ְגּדוָֹלה ֶשַׁהְמֻסִבּים ַרִבּים ְוֵאין יוְֹדִﬠים ַﬠד ֵהיָכן ַיִגּיַﬠ כּוֹס ֶשׁל ִבּ ְרַכּת ַהָמּזוֹן‬ ‫ ִמְפֵּני ֶשִׁבְּשַׁﬠת ְשִׁמיָﬠתוֹ ִבּ ְרַכּת ַהְמָבֵר ל ֹא‬, ‫ ִמְפֵּני ֶשׁהוּא ְכּ ִנְמַל‬,‫לוֹ – ָצ ִרי ַלְח ֹזר וְּלָבֵר "בּוֵֹרא ְפּ ִרי ַהָגֶּפן" ְלַﬠְצמוֹ‬ ‫ ְוֵאין ָצ ִרי ַלְח ֹזר‬,‫ ְוִאם ִנְתַכֵּוּן ִבְּשִׁמיָﬠתוֹ ֶשִׁאם ַיִגּיַﬠ לוֹ ֶשָׁיָּצא ְיֵדי חוָֹבתוֹ ִבְּשִׁמיָﬠה זוֹ – ָיָצא‬50,‫עז‬.‫ָיַדע ִאם ַיִגּיַﬠ לוֹ‬ ‫ עח‬:‫וְּלָבֵר ְלַﬠְצמוֹ‬

12/14/2020, 12:08 PM

Shulchan Aruch: Chapter 191 - Whether Workers Are Required to Recite...

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Shulchan Aruch: Chapter 191 - Whether Workers Are Required to Recite Grace By Rabbi Schneur Zalman of Liadi

SECTION 191 Whether Workers Are Required to Recite Grace. (1) ‫ וּבוֹ ְסִﬠיף ֶאָחד‬, ‫קצא ִאם ַהפּוֲֹﬠִלים ְמחוָּייִבים ְלָבֵר‬: 1 Day-laborers1 who perform work for an employer should cut short their recitation of Grace so as not to hold back the work of their employer.2 For one may not be occupied with his work at the time he recites Grace, as stated in sec. 183[:14]. How [should he conduct himself? A worker] should recite the first blessing as ordained.3 In the second blessing, he should begin with the blessing for Eretz [Yisrael], including in it [elements of the blessing] Boneh Yerushalayim, and conclude as he concludes the blessing for Eretz [Yisrael]. Since the blessing for Eretz [Yisrael]and the blessing Boneh Yerushalayim resemble each other, one can therefore incorporate them into one blessing, for the number of blessings recited in Grace is not of Scriptural origin. [Indeed,] according to Scriptural Law, one may fulfill his obligation with a single blessing that includes the three in encapsulated form, as stated in sec. 168[:8].4 It is only that Moshe, Yehoshua, David, and Shlomoh ordained the wording of the three blessings,5 and so [as not to idle them from working for] their employer, [the Sages] were lenient [and combined the blessings]. The fourth blessing, which is fundamentally of Rabbinic origin,6 is not recited by workers at all. [This applies] whether they recite Grace themselves or hear Grace being recited by a person who leads the zimun and recites [the entire] Grace after Meals as ordained. They may rise and return to their work when he completes the blessing Boneh Yerushalayim. When does the above apply? When they receive a wage for their work aside from their meal. If, however, the only wage they receive is the meal that they eat, they should recite all four blessings as ordained. Similarly, if the employer eats with them, they should recite all four blessings, even though they receive a wage other than their meal. At present, [day-laborers] always recite all four blessings, because it is not the practice of people to object to this. It can be assumed that, [in the present era,] one hires workers with the understanding that they will recite all four blessings. ‫ ְכֵּדי ֶשׁלּ ֹא ְלַבֵטּל ִמְמֶּלאֶכת ַבַּﬠל‬,‫ ָהעוִֹשׂים ְמָלאָכה ֵאֶצל ַבַּﬠל ַהַבּ ִיתב – ְמַקְצ ִרין ְבִּב ְרַכּת ַהָמּזוֹן‬1,‫א פּוֲֹﬠִלים ְשִׂכיֵרי יוֹםא‬ ‫ד ֵכּיַצד? ְבָּרָכה ִראשׁוָֹנה‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קפ"ג‬,‫ ֶשִׁבְּשַׁﬠת ִבּ ְרַכּת ַהָמּזוֹן ִאי ֶאְפָשׁר ַלֲﬠֹסק ִבְּמָלאָכה‬2,‫ג‬,‫ַהַבִּית‬ ‫ה ִמְפֵּני ֶשִׁבּ ְרַכּת ָהָאֶרץ‬,‫ ְשׁ ִנָיּה פּוֵֹתַח ְבִּב ְרַכּת ָהָאֶרץ ְוכוֵֹלל ָבּהּ "בּוֶֹנה ְירוָּשַׁל ִים" ְוחוֵֹתם ְבִּב ְרַכּת ָהָאֶרץ‬3,‫ְכִּתקּוָּנהּ‬ ‫ז ִכּי ִבְּבָרָכה ַאַחת ֶשׁכּוֵֹלל ָבּהּ‬,‫ו ֶשִׁמּ ְנַין ַהְבָּרכוֹת ֵאיָנן ִמן ַהתּוָֹרה‬,‫ ָלֵכן כּוְֹלָלן ִבְּבָרָכה ַאַחת‬,‫וּ"בוֶֹנה ְירוָּשַׁלִים" ֵהן דּוֹמוֹת‬ ‫ ֶאָלּא ֹמֶשׁה ִויהוֹֻשַׁﬠ ְוָד ִוד וְּשׁ ֹמה ִתְּקנוּ‬4,‫ט‬,‫ח ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קס"ח‬,‫ֵמֵﬠין ְשָׁלְשָׁתּן יוֵֹצא ְיֵדי חוָֹבתוֹ ִמן ַהתּוָֹרה‬ ‫ – ֵאין‬6,‫ וְּבָרָכה ְרִביִﬠית ֶשִׁﬠָקָּרהּ ִמִדְּבֵרי סוְֹפ ִריםיא‬.‫ וִּמשּׁוּם ִבּטּוּל ְמֶלאֶכת ַבַּﬠל ַהַבּ ִית ֵהֵקלּוּ‬5,‫י‬,‫ַמְטֵבַּﬠ ְשָׁלְשָׁתּן‬

12/14/2020, 12:09 PM

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‫‪Shulchan Aruch: Chapter 191 - Whether Workers Are Required to Recite...‬‬

‫ַהפּוֲֹﬠִלים אוְֹמ ִרים אוָֹתהּ ְכָּלל‪,‬יב ֵבּין ֶשְׁמָּב ְרִכין‪ֵ ,‬בּין ֶשׁשּׁוְֹמִﬠין ִמִפּי ַאֵחר ַהְמַּזֵמּן וְּמָבֵר ִבּ ְרַכּת ַהָמּזוֹן ְכִּתקּוָּנהּ – ֲהֵרי‬ ‫ֵהן עוְֹמִדין ִלְמַלאְכָתּם ְכֶּשׁחוֵֹתם ִבּ ְרַכּת ְירוָּשַׁל ִים‪.‬יג‬ ‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשׁנּוְֹטִלים ָשָׂכר ַﬠל ְמַלאְכָתּם ִמְלַּבד ְסעוָּדָתן‪ֲ ,‬אָבל ִאם ֵאין נוְֹטִלים ָשָׂכר ֶאָלּא ַהְסּעוָּדה‬ ‫ֶשׁאוְֹכִלים ְלַבד – ְמָב ְרִכין ָכּל ַהד' ְבָּרכוֹת ְכִּתקּוָּנן‪ְ .‬וֵכן ִאם ַבַּﬠל ַהַבּ ִית ֵמיֵסב ִﬠָמֶּהם ַבְּסּעוָּדה‪ַ ,‬אף ַﬠל ִפּי ֶשׁנּוְֹטִלים ָשָׂכר‬ ‫ִמְלַּבד ַהְסּעוָּדה – ְמָב ְרִכין ָכּל ד' ְבָּרכוֹת‪.‬יד‬ ‫ְוַﬠְכָשׁו ְלעוָֹלם ְמָב ְרִכין ָכּל ד' ְבָּרכוֹת‪ְ ,‬לִפי ֶשֵׁאין ֶדֶּר ְבֵּני ָאָדם ְלַהְקִפּיד ְבָּכ ‪ ,‬וִּמן ַהְסָּתם ַﬠל ַדַּﬠת ֵכּן שׂוְֹכ ִרים פּוֲֹﬠִלים‪,‬‬ ‫ֶשְׁיָּב ְרכוּ ָכּל ַהד' ְבָּרכוֹת‪ :‬טו‬

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Shulchan Aruch: Chapter 192 - Blessing of Zimun, [as Recited] with Thr...

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Shulchan Aruch: Chapter 192 - Blessing of Zimun, [as Recited] with Three People or With Ten By Rabbi Schneur Zalman of Liadi

SECTION 192 The Blessing of Zimun, [as Recited] with Three People or With Ten. (1–7) ‫ וּבוֹ ז' ְסִﬠיִפים‬,‫קצב ִבּ ְרַכּת ִזמּוּן ִבְּשׁ ָשׁה אוֹ ַבֲּﬠָשָׂרה‬: 1 In sec. 167[:17, 23], it was already explained that the blessings recited over receiving satisfaction (Birchos HaNehenin) do not resemble the blessings recited over the [the performance of] mitzvos (Birchos HaMitzvos).1 In the latter instance, one person may recite a blessing on behalf of another and thereby enable him to fulfill his obligation. With regard to Birchos HaNehenin, by contrast, the person who receives benefit must personally recite a blessing forthat satisfaction. Another person cannot absolve him [of this responsibility,] unless they sat down to eat or drink together2 food or beverages that people often partake of in a common setting. This is effective in bonding them together and causing them to be considered as a single entity; [thus] one blessing [may be recited] for all of them. When does the above apply? With regard to the blessing recited before eating, since it is their intent to join together and sit down to eat together.3 With regard to the blessing recited after eating, by contrast, since they already ate and are [in the process of] separating from each other, they are not joined together to be considered as a single entity so that a blessing recited by one may fulfill the obligations of all of them, unless three or more [people who dined together join in a zimun. In such an instance,] there is a greater dimension of praise and adoration when they join together in one blessing,4 for they are fit to form a zimun, i.e., to come together and join in a single blessing that is recited using plural wording. One of them says: Nevareich sheachalnu mishelo, “Let us bless Him of Whose [bounty] we have eaten.”5 The other two respond: Baruch sheachalnu mishelo ubituvo choyinu, “Blessed be He of Whose [bounty] we have eaten and by Whose goodness we live.” If there are three people in addition to the one leading Grace, [the leader] can say: “Bless (Borchu) Him of Whose [bounty] we have eaten,” for they are able to [respond and] recite the blessing using the plural form without him.6 Nevertheless, it is preferable for him to say: “Let us bless (Nevareich),” so as not to remove himself from those reciting the blessing. Although he [previously already] said, “Let us bless,” he should further include himself with those reciting the blessing by concluding and reciting after them, “Blessed be He of Whose [bounty] we have eaten and by Whose goodness we live.” He then begins Grace: “Blessed are You, G-d our L-rd, King of the universe….” If one adds the words “by Whose goodness we live” at the outset as well, he should

12/14/2020, 12:10 PM

Shulchan Aruch: Chapter 192 - Blessing of Zimun, [as Recited] with Thr...

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not be rebuked. ‫ב ֲאָבל‬,‫ ֶשֶׁאָחד מוִֹציא ֲחֵברוֹ ְבִּב ְרָכתוֹ‬1‫א ְכָּבר ִנְתָבֵּאר ְבִּסיָמן קס"זא ֶשִׁבּ ְרַכּת ַהֶנֱּה ִנין ֵאיָנהּ דּוָֹמה ְלִב ְרַכּת ַהִמְּצוֹת‬ ‫ ַיַחד ְבָּדָבר ֶשְׁקִּביעוּת‬2‫ ְוֵאין ֲחֵברוֹ פּוְֹטרוֹ ֶאָלּא ִאם ֵכּן ִנְקְבּעוּ‬,‫ְבִּב ְרַכּת ַהֶנֱּה ִנין ִמי ֶשֶׁנֱּהָנה הוּא ְמָבֵר ְבַּﬠְצמוֹ ַﬠל ֲהָנָאתוֹ‬ ‫ וְּבָרָכה ַאַחת ְלֻכָלּם‬,‫ ֶשְׁקִּביעוָּתם ְמַצָרְפַתם ִלְהיוֹת ֶנְחָשִׁבים ְכּגוּף ֶאָחד‬, ‫ ֶשַׁדּ ְרכּוֹ ְבָּכ‬,‫מוֶֹﬠֶלת בּוֹ‬. ‫ ֵכּיָון‬,‫ ֲאָבל ִבְּבָרָכה ַאֲחרוָֹנה‬3,‫ ֶשַׁדְּﬠָתּם ְלִהְתַחֵבּר ְוִלְקֹבַּﬠ ַﬠְצָמן ֶלֱאֹכל ַיַחד‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִריםג? ִבְּבָרָכה ִראשׁוָֹנה‬ ,‫ֶשְׁכָּבר ָאְכלוּ ְוֵהם ִמְתָפּ ְרִדים ֶזה ִמֶזּהד – ֵאיָנן ִמְצָט ְרִפין ֶזה ִﬠם ֶזה ְלֵהָחֵשׁב ְכּגוּף ֶאָחד ֶשׁ ִיָּפְּטרוּ ִבְּבָרָכה ַאַחת ֵמֶהם‬ ,‫ ְלִפי ֶשֵׁהם ְראוִּים ְלַזֵמּן‬4,‫ו‬,‫ה ֶשֵׁיּשׁ ֶשַׁבח ְוִקלּוּס יוֵֹתר ְכֶּשִׁמְּצָט ְרִפין ִלְבָרָכה ַאַחת‬,‫ֶאָלּא ִאם ֵכּן ֵהם ִמְשּׁ ָשׁה וְּלַמְﬠָלה‬ ‫ז‬.‫ְכּלוַֹמר ְלִהְזַדֵּמּן ַיַחד ְלֵצרוּף ְבָּרָכה ִבְּלשׁוֹן ַרִבּים‬ ‫ט‬."‫ "ָבּרוּ ֶשָׁאַכְלנוּ ִמֶשּׁלּוֹ וְּבטוּבוֹ ָח ִיּינוּ‬:‫ ְוַהְשַּׁנ ִים אוְֹמ ִרים‬5,‫ח‬,"‫ "ְנָבֵר ֶשָׁאַכְלנוּ ִמֶשּׁלּוֹ‬:‫ְואוֵֹמר ֶאָחד ֵמֶהם‬ 6.‫י ֵכּיָון ֶשֵׁהם ְראוּ ִים ְלָבֵר ִבְּלשׁוֹן ַרִבּים ִבְּלָﬠדוֹ‬,"‫ "ָבּ ְרכוּ ֶשָׁאַכְלנוּ ִמֶשּׁלּוֹ‬:‫ ָיכוֹל לוַֹמר‬, ‫ְוִאם ֵהם ְשׁ ָשׁה ְבּל ֹא ַהְמָבֵר‬ ‫ ָצ ִרי‬," ‫יא ְוַאף ַﬠל ִפּי ֶשָׁאַמר "ְנָבֵר‬.‫ ֶשׁלּ ֹא ְלהוִֹציא ַﬠְצמוֹ ִמְכָּלל ַהְמָּב ְרִכים‬," ‫ "ְנָבֵר‬:‫ יוֵֹתר טוֹב לוַֹמר‬,‫וִּמָכּל ָמקוֹם‬ ‫יג‬,"‫ "ָבּרוּ ֶשָׁאַכְלנוּ ִמֶשּׁלּוֹ וְּבטוּבוֹ ָח ִיּינוּ‬:‫יב ִל ְגֹמר ְוַלְח ֹזר ְולוַֹמר ַאֲחֵריֶהם‬,‫הוּא ַלְח ֹזר וְּלַהְכ ִניס ַﬠְצמוֹ ִלְכָלל ַהְמָּב ְרִכים‬ ‫ "ָבּרוּ ַאָתּה ה' ֱא ֵקינוּ ֶמֶל ָהעוָֹלם ְוכוּ‬:‫"' ְוַאַחר ָכּ ַמְתִחיל‬. ‫יד‬:‫וִּמי ֶשׁאוֵֹמר ַגּם ָבּ ִראשׁוָֹנה "וְּבטוּבוֹ ָח ִיּינוּ" – ֵאין מוִֹחין אוֹתוֹ‬ 2 Some follow the custom of adding the words Baruch Hu u’varuch shmo (“Blessed be He and blessed be His name”) before beginning [the blessing Hazan], “Blessed are You, G-d our L-rd, King of the universe Who sustains….”7 This is an addendum to the blessing of zimun. When one recites Grace alone, there is no reason to say this. (Even in a zimun, the leader of Grace alone recites it, not the others dining.) (Also, when the leader of Grace begins reciting [the blessing Hazan]: “Blessed are You, G-d our L-rd, King of the universe…,” the others should not say: Baruch Hu u’varuch Shmo (“Blessed be He and blessed be His name”). Instead, they should remain silent and listen [to the leader of Grace], as stated in sec. 124[:2],8 or they should recite with him word for word, as stated in sec. 183[:10].) There are authorities who maintain that after the leader of Grace repeats Baruch sheachalnu mishelo… (“Blessed be He of Whose [bounty] we have eaten…”), those who dined with him should respond Amen, because this concludes the blessing of zimun. Others maintain that [the requirement to respond Amen] applies only to a visitor coming from the marketplace who entered the place where the group was eating. [He says Amen] after hearing the group respond, Baruch sheachalnu mishelo… and not upon hearing that response recited by the leader. Similarly, if he enters their company as the leader is saying nevareich sheachalnu (“Let us bless Him… we have eaten,”) he does not have to respond [Amen] after the others respond Baruch sheachalnu mishelo…. It is sufficient for him to say Baruch umevorach… (“Blessed and praised…”) after the leader says nevareich…, as stated in sec. 198[:1]. True, a person who hears the same blessing twice is obligated to respond [Amen]twice. Nevertheless, since Baruch sheachalnu mishelo… is a response to nevareich…, and he already responded to nevareich… as appropriate for him, he need not respond to their response as well. [This applies] even though he did not respond [in the same manner] as they did and nor is it a complete response to the leader’s invitation, for the leader says: nevareich sheachalnu mishelo… and this person does not respond Baruch sheachalnu mishelo…. How much more so are the others who dined and who responded Baruch sheachalnu mishelo… not required to [once again] respond to the leader when he responds and echoes their response. This is the prevailing custom. 12/14/2020, 12:10 PM

‫‪https://www.chabad.org/library/article_cdo/aid/3335619/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 192 - Blessing of Zimun, [as Recited] with Thr...‬‬

‫‪According to all authorities the leader does not respond Amen after the others who‬‬ ‫‪dined [with him] respond Baruch sheachalnu mishelo… because he immediately‬‬ ‫‪responds by echoing their response.‬‬ ‫‪(Similar laws apply with regard to all the above with regard to the response to the‬‬ ‫‪proclamation Borchu in the synagogue.)9‬‬ ‫ב ֵישׁ נוֲֹהִגיןטו ְלהוִֹסיף "ָבּרוּ הוּא וָּברוּ ְשׁמוֹ" קוֵֹדם ֶשַׁמְּתִחיִלין "ָבּרוּ ַאָתּה ה' ֱא ֵקינוּ ֶמֶל ָהעוָֹלם ַהָזּן ְוכוּ'"‪7,‬‬ ‫ְוהוּא תּוֶֹסֶפת ַﬠל ִבּ ְרַכּת ַהִזּמּוּן‪ֲ .‬אָבל ְכֶּשְׁמָּבֵר ְבָּיִחיד ֵאין ָמקוֹם ֶלָאְמרוֹטז ) ְוַגם ְבִּזמּוּן אוְֹמרוֹ ַהְמַּזֵמּן ְלַבדּוֹ ְול ֹא‬ ‫‪ַ.‬הְמֻסִבּין(יז‬ ‫ְוַגם ְכֶּשַׁהְמַּזֵמּן אוֵֹמר‪ָ" :‬בּרוּ ַאָתּה ה' ֱא ֵקינוּ ֶמֶל ָהעוָֹלם כוּ'"‪ֵ ,‬אין ָלֶהם לוַֹמר "ָבּרוּ הוּא וָּברוּ ְשׁמוֹ"‪ֶ ,‬אָלּא(‬ ‫‪.‬כ) ִיְשְׁתּקוּ ְו ִיְשְׁמעוּ‪,‬יח ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן קכ"ד‪,‬יט‪ 8,‬אוֹ י ֹאְמרוּ ִﬠמּוֹ ִמָלּה ְבִּמָלּה‪ְ ,‬כּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן קפ"ג‬ ‫‪ְ .‬וֵישׁ אוְֹמ ִרים‪,‬כא ֶשַׁאַחר ֶשָׁחַזר ַהְמָבֵר "ָבּרוּ ֶשָׁאַכְלנוּ" ַיֲﬠנוּ ַהְמֻסִבּין "ָאֵמן" ַאֲחָריו‪ִ ,‬כּי ְבָּכאן ִנְשְׁלָמה ִבּ ְרַכּת ַהִזּמּוּן‬ ‫ְוֵישׁ אוְֹמ ִרים‪,‬כב ֶשׁלּ ֹא ָאְמרוּ ַלֲﬠנוֹת ַאַחר "ָבּרוּ ֶשָׁאַכְלנוּ" ֶאָלּא ְבֶּאָחד ִמן ַהשּׁוּק ֶשׁ ִנְּכַנס ֵאֶצל ַחבּוָּרה ְכֶּשׁעוֹ ִנין "ָבּרוּ‬ ‫ֶשָׁאַכְלנוּ" ְוהוּא שׁוֵֹמַﬠ ִמן ַהְמֻסִבּין‪ְ ,‬ול ֹא ַאַחר "ָבּרוּ ֶשָׁאַכְלנוּ" ֶשׁל ַהְמָבֵר ‪.‬כג ְוֵכן ְכֶּשָׁבּא ֶאְצָלם ְבָּשָׁﬠה ֶשׁאוֵֹמר‬ ‫ַהְמָבֵר " ְנָבֵר ֶשָׁאַכְלנוּ" – ֵאין ָצ ִרי ַלֲﬠנוֹת ַאַחר "ָבּרוּ ֶשָׁאַכְלנוּ" ֶשׁל ַהְמֻסִבּין‪ֶ ,‬אָלּא ַדּי ַבֶּמּה ֶשׁעוֶֹנה "ָבּרוּ‬ ‫וְּמֹבָר " ַאַחר " ְנָבֵר " ֶשׁל ַהְמָבֵר ‪,‬כד ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן קצ"ח‪.‬כה ְוַאף ַﬠל ִפּי ֶשַׁהשּׁוֵֹמַﬠ ְבָּרָכה ַאַחת ב' ְפָּﬠִמים‬ ‫ַחָיּב ַלֲﬠנוֹת ב' ְפָּﬠִמים‪ִ ,‬מָכּל ָמקוֹם‪ֵ ,‬כּיָון ֶשׁ"ָבּרוּ ֶשָׁאַכְלנוּ" ִהיא ֲﬠ ִנָיּה ַﬠל " ְנָבֵר "‪ְ ,‬והוּא ָﬠָנה ְכָּבר ַאַחר "ְנָבֵר " ַמה‬ ‫ֶשָׁראוּי לוֹ ַלֲﬠנוֹת – שׁוּב ֵאין ָצ ִרי ַלֲﬠנוֹת ַאֵחר ֲﬠ ִנָיָּתם‪ַ ,‬אף ַﬠל ִפּי ֶשׁלּ ֹא ָﬠָנה ַכַּﬠִנָיּיָתם‪ְ ,‬וַגם ֵאיָנהּ ֲﬠִנָיּה ְגּמוָּרה ַﬠל‬ ‫ֲאִמיַרת ַהְמָבֵר ‪ֶ ,‬שׁהוּא אוֵֹמר " ְנָבֵר ֶשָׁאַכְלנוּ"‪ְ ,‬וֶזה ֵאינוֹ עוֶֹנה "ָבּרוּ ֶשָׁאַכְלנוּ"‪ָ ,‬כּל ֶשֵׁכּן ֶשַהְמסוִּבּין ֶשָׁﬠנוּ "ָבּרוּ‬ ‫ֶשָׁאַכְלנוּ"‪ֶ ,‬שֵׁאיָנם ְצ ִריִכים ַלְח ֹזר ְוַלֲﬠנוֹת ַאֵחר ַהְמָבֵר ‪ֶ ,‬שׁחוֵֹזר ְועוֶֹנה ַכַּﬠ ִנָיּיָתם‪ְ .‬וֵכן ַהִמְּנָהג‪.‬כו‬ ‫וְּלִדְבֵרי ַהֹכּל‪ַ ,‬הְמָבֵר ֵאינוֹ עוֶֹנה "ָאֵמן" ַאַחר "ָבּרוּ ֶשָׁאַכְלנוּ" ֶשׁל ַהְמֻסִבּין‪,‬כז ֵכּיָון ֶשׁחוֵֹזר לוַֹמר ְבִּפיו ַאֲחֵריֶהם ִמָיּד‬ ‫‪ַ.‬מה ֶשָׁאְמרוּ ֵהם‬ ‫כח‪ְ )9:‬וֵכן ַהִדּין ְבָּכל ֶזה ַבֲּﬠִנַיּת "ָבּ ְרכוּ" ְבֵּבית ַהְכֶּנֶסת(‬ ‫‪3 If there are ten [who dined together], they are obligated to mention G-d’s name in‬‬ ‫‪the blessing of zimun. The leader says: Nevareich Elokeinu sheachalnu mishelo‬‬ ‫‪(“Let us bless our G-d from Whose [bounty] we have eaten),” and the others‬‬ ‫‪respond: Baruch Elokeinu sheachalnu mishelo… (“Blessed is our G-d from Whose‬‬ ‫‪[bounty] we have eaten and by Whose goodness we live”).‬‬ ‫‪One should not say Nevareich leElokeinu “Let us bless to our G-d.” For the use of a‬‬ ‫‪lamed (a prefix meaning “to”) is found in Scripture only with regard to song and‬‬ ‫‪thankful acknowledgement, e.g., “Sing to G-d,”10 or “Thankfully acknowledge‬‬ ‫‪G-d.”11 With regard to a blessing, by contrast, it is stated: “In congregations, bless‬‬ ‫‪G-d,”12 “Nations, bless our G-d,”13 etc. In these and all similar instances, a lamed‬‬ ‫‪is not included as a prefix.‬‬ ‫‪The same wording is used for a zimun from ten participants and above — even‬‬ ‫‪when there are a thousand or a myriad of participants.‬‬ ‫ג ִאם ֵהם ֲﬠָשָׂרה – ַחָיִּבים ְלַהְזִכּיר ַהֵשּׁם ְבִּב ְרַכּת ַהִזּמּוּן‪ֶ ,‬שַׁהְמָבֵר אוֵֹמר‪ְ " :‬נָבֵר ֱא ֵהינוּ ֶשָׁאַכְלנוּ ִמֶשּׁלּוֹ"כט ְוֵהם‬ ‫עוִֹנין ַאֲחָריו‪ָ" :‬בּרוּ ֱא ֵהינוּ ֶשָׁאַכְלנוּ ִמֶשּׁלּוֹ וְּבטוּבוֹ ָח ִיּינוּ"ל‪6,‬‬ ‫ְוֵאין לוַֹמר " ְנָבֵר ֵלא ֵהינוּ"‪ִ ,‬כּי ל ֹא ָמִצינוּ ַבִּמְּקָרא ָלֵמ"ד ֶאָלּא ֵאֶצל ִשׁיר ְוהוָֹדָאהלא ְכּמוֹ "ִשׁירוּ ָלהּ'"לב‪" 10,‬הוֹדוּ‬ ‫ָלהּ'"לג‪ֲ 11,‬אָבל ִבְּבָרָכה ֶנֱאַמר‪ְ" :‬בַּמְקֵהלוֹת ָבּ ְרכוּ ֱא ִהים ְוגוֹ'"לד‪ָ" 12,‬בּ ְרכוּ ַﬠִמּים ֱא ֵהינוּ ְוגוֹ'"לה‪ְ 13,‬וַרִבּים‬ ‫‪ְ.‬כּמוָֹתם‪ֻ ,‬כָּלּם ְבּל ֹא ָלֵמ"ד‬ ‫וֵּמֲﬠָשָׂרה וְּלַמְﬠָלה‪ֲ ,‬אִפלּוּ ֵהם ֶאֶלף אוֹ ִרבּוֹא – ָכּ ֵהם ְמָב ְרִכים‪:‬לו‪6,‬‬ ‫‪12/14/2020, 12:10 PM‬‬

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Shulchan Aruch: Chapter 192 - Blessing of Zimun, [as Recited] with Thr...

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https://www.chabad.org/library/article_cdo/aid/3335619/jewish/Shulcha...

4 Anyone who deviates from this [above] wording, for example, saying “Let us bless Him for the food (‫ )על המזון‬of His that we have eaten” or “Let us bless the one from whom we have eaten” is an uncultivated person. For if he says ‫נברך על המזון‬, it appears that he is reciting the blessing to the food. If he says “Let us bless the one from whom we have eaten,” it implies that there are many [providers]; one sustains one, and another [who sustains] others. [Moreover,] according to his words, he is blessing the host.14 When, however, one says mishelo (translated as “of Whose [bounty]”) without any elaboration, the implication is that [one is blessing] the One Who is unique, of Whose bounty all partake. [A question cannot be raised based on the wording of the Pesach] Haggadah which states: “To theOne Who performed all these miracles for our fathers and for ourselves,” for with regard to miracles, it is impossible to err [and think that there is one] who performs miracles other than G-d. With regard to a blessing, by contrast, it is possible to err and say that one is blessing the host. When there are ten [dining], since G-d’s name is mentioned, there is no possibility to err and say that one is blessing the food. Therefore, one may say: “Let us bless our G-d for the food (‫ )על המזון‬that we have eaten.” He should not, however, say “…[our G-d,] the One from Whom we have eaten,” for then his words would have no meaning at all.15Even if he would say: “…our G-d, He Whose [bounty] we have eaten,” [adding the word ‫מי‬,] he is speaking in an uncultivated manner, because [it is obvious that G-d is being blessed]; there is no need to specify Whom we are speaking about. "‫ " ְנָבֵר ְלִמי ֶשָׁאַכְלנוּ ִמֶשּׁלּוֹ‬:‫ אוֹ ֶשׁאוֵֹמר‬,"‫ " ְנָבֵר ַﬠל ַהָמּזוֹן ֶשָׁאַכְלנוּ ִמֶשּׁלּוֹ‬:‫ד ָכּל ַהְמַּשֶׁנּה ִמֶזּה ַהנַֻּסּחלז ְכּגוֹן ֶשׁאוֵֹמר‬ ‫ ַמְשַׁמע ֶשְמרוִּבּים‬,"‫ ִנ ְרָאה ִכְּמָבֵר ַלָמּזוֹןלח וְּכֶשׁאוֵֹמר "ְלִמי ֶשָׁאַכְלנוּ‬,"‫ ֶשְׁכֶּשׁאוֵֹמר " ְנָבֵר ַﬠל ַהָמּזוֹן‬5,‫– ֲהֵרי ֶזה בּוּר‬ ‫ ַמְשַׁמע‬,‫ ַמה ֶשֵׁאין ֵכּן "ֶשָׁאַכְלנוּ ִמֶשּׁלּוֹ" ְסָתם‬14,‫ וְּלִפי ְדָּבָריו ְמָבֵר ֶאת ַבַּﬠל ַהַבּ ִיתלט‬,‫ ְוֶזה ֶאת ֶזה‬,‫ ֶזה ָזן ֶאת ֶזה‬,‫ֵהם‬ ‫ ֶזהוּ ְלִפי‬,"‫ וַּמה ֶשׁאוְֹמ ִרים ַבַּהָגָּדה "ְלִמי ֶשָׁﬠָשׂה ַלֲאבוֵֹתינוּ ְוָלנוּ ֶאת ָכּל ַה ִנִּסּים ָהֵאלּוּ‬.‫ֶשׁהוּא ְיִחיִדי ֶשַׁהֹכּל אוְֹכִלים ִמֶשּׁלּוֹ‬ ‫ ַמה ֶשֵׁאין ֵכּן ִבְּבָרָכה ֶאְפָשׁר ִלְטעוֹת ֶשְׁמָּבֵר ֶאת‬,‫ֶשְׁבּ ִנִסּים ִאי ֶאְפָשׁר ִלְטעוֹת ֶשׁעוֶֹשׂה ִנִסּים זוָּלִתי ַהָקּדוֹשׁ ָבּרוּ הוּא‬ ‫ַבַּﬠל ַהַבִּיתמ‬ ‫ "ְנָבֵר ֱא ֵהינוּ ַﬠל ַהָמּזוֹן‬:‫ ְוָיכוֹל לוַֹמר‬,‫ ֵכּיָון ֶשַׁמְּזִכּי ִרין ֶאת ַהֵשּׁם ֵאין ָמקוֹם ִלְטעוֹת ֶשְׁמָּב ְרִכין ַהָמּזוֹן‬,‫וְּכֶשֵׁהם ֲﬠָשָׂרה‬ ‫ ֲהֵרי ֶזה‬,"‫ "ִמי ֶשָׁאַכְלנוּ‬:‫ ְוַאף ִאם י ֹאַמר‬15.‫ֶשָׁאַכְלנוּ"מא ֲאָבל ל ֹא "ְלִמי ֶשָׁאַכְלנוּ"מב ִכּי ל ֹא ִיְהֶיה ֵפּרוּשׁ ִלְדָבָריו ְכָּלל‬ ‫מג‬:‫ ִכּי ַמה ִסיָמן ָצ ִרי ָלֵתת‬,‫בּוּרוּת‬ 5 Similarly, if one says ‫“( ומטובו חיינו‬from Whose goodness we live”) or ‫“( ובטובו חיים‬by Whose goodness is there life”) instead of ‫“( ובטובו חיינו‬by Whose goodness we live”), he is [using] uncultivated [wording].16 For “from Whose goodness” implies merely a minimal amount. [Using such wording] minimizes G-d’s [generosity in] granting provisions [to His created beings]. Although we do say [in our Shabbos and festival prayers], ‫“( שבענו מטובך‬satiate us from Your goodness”), [in those prayers,] we are making a request. And when one makes a request, he asks for a small matter, like a poor person at the entrance [of a benefactor’s home,] who lacks the temerity to ask for a large matter. ‫“( ובטובו חיים‬by Whose goodness is there life”) implies that the entire world is alive, but not he. He is thus removing himself from the collective. ‫ ֶשׁ"ִמּטּוּבוֹ" ַמְשַׁמע‬16,‫ אוֹ "וְּבטוּבוֹ ַח ִיּים" – ֲהֵרי ֶזה בּוּרמד‬,"‫ה ְוֵכן ָהאוֵֹמר ִבְּמקוֹם "וְּבטוּבוֹ ָח ִיּינוּ" – "וִּמטּוּבוֹ ָח ִיּינוּ‬ ‫ ֶשַׁהשּׁוֵֹאל שׁוֵֹאל‬16,‫ "ַשְׂבֵּﬠנוּ ִמטּוְּב "מו ֶזהוּ ִבְּשֵׁאָלהמז‬:‫ וְּמַמֵﬠט ְבַּתְגמוָּליו ֶשׁל ָמקוֹםמה וַּמה ֶשׁאוְֹמ ִרים‬,‫ָדָּבר מוָּﬠט‬ ‫ ַמְשַׁמע ְשָׁאר ָהעוָֹלם ַחִיּים ְול ֹא‬,"‫ ְכָּﬠ ִני ַבֶּפַּתח ֶשֵׁאינוֹ ֵמ ִרים ר ֹאשׁ ִלְּשֹׁאל ְשֵׁאָלה ְגּדוָֹלהמח "וְּבטוּבוֹ ַח ִיּים‬,‫ָדָּבר מוָּﬠט‬ ‫נ‬:‫הוּאמט וּמוִֹציא ַﬠְצמוֹ ִמן ַהְכָּלל‬ 6 If the leader of Grace and those responding to him erred when Grace was being

12/14/2020, 12:10 PM

Shulchan Aruch: Chapter 192 - Blessing of Zimun, [as Recited] with Thr...

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recited in a quorum of ten and did not mention G-d’s name in the blessing of the zimun, they may not go back and recite the zimun again with G-d’s name, for they have already fulfilled the obligation of zimun. They did, however, nullify the mitzvah of recalling G-d’s name. [Concerning such an omission there] may be [applied the verse],17 “A wrong that cannot be righted.” If, however, the others did not yet respond to him, since the mitzvah of zimun has not yet been fulfilled, the leader of Grace should repeat himself and recite the zimun with G-d’s name. Afterwards, the others should respond to him [accordingly, including G-d’s name]. ‫ ֵכּיָון‬,‫ו ִאם ָטָﬠה ַהְמַּזֵמּן ַבֲּﬠָשָׂרה ְוָהעוֹ ִנים ְול ֹא ִהְזִכּירוּ ֶאת ַהֵשּׁם ְבִּב ְרַכּת ַהִזּמּוּן – ֵאיָנם ְיכוִֹלים ַלְח ֹזר וְּלַזֵמן ְבֵּשׁם‬ ‫ ֲאָבל ִאם ֲﬠַד ִין ל ֹא ָﬠנוּ‬17.‫ וְּמֻﬠָוּת ֶשׁלּ ֹא יוַּכל ִלְתֹקן הוּא‬,‫ ֶאָלּא ֶשִׁבְּטּלוּ ִמְצַות ַהְזָכַּרת ַהֵשּׁם‬,‫ֶשְׁכָּבר ָיְצאוּ ְיֵדי חוַֹבת ִזמּוּן‬ ‫נא‬:‫ ְוַאַחר ָכּ ַיֲﬠנוּ ַאֲחָריו‬,‫ ֵכּיָון ֶשׁלּ ֹא ִנְתַק ְיָּמה ֲﬠַד ִין ִמְצַות ִזמּוּן – ַיְח ֹזר ַהְמָבֵר ִויַזֵמּן ְבֵּשׁם‬,‫ַאֲחָריו‬ 7 The Zohar18cautions that before the recitation of Grace, one should verbally announce: “Bring us the cup and we will recite Grace”19 or “Come, let us recite Grace.” [The rationale:] Every holy matter requires that it be announced, [as a preparatory step] before its performance, in order to draw down holiness and cause the opposing forces to be dispelled.20 On this basis, it has become customary to say in the vernacular Rabosai mir vellen benchen,21“Gentlemen, let us say Grace.” Those attending respond [with the verse:]22 Yehi Shem.., “May the name of G-d be blessed from now until eternity.”23 ‫ ְלִפי ֶשָׁכּל ָדָּבר‬," ‫ אוֹ "ָבּאוּ וְּנָבֵר‬19,‫ "ֵתּן ָלנוּ ַהכּוֹס וּ ְנָבֵר "נג‬:‫ ִהְזִהירוּ לוַֹמר ְבִּפיו קוֵֹדם ִבּ ְרַכּת ַהָמּזוֹן‬18,‫ז ַבּ ֹזַּהנב‬ ‫ וִּמֶזּה נוֲֹהִגים לוַֹמר‬20.‫ ְכֵּדי ְלַהְמִשׁי ַהְקֻּדָשּׁה וְּלַהֲﬠִביר ַמה ֶשְׁכֶּנְגָדהּ‬,‫ֶשִׁבְּקֻדָשּׁה ָצ ִרי ַהְזָמָנה ְבֶּפה עוֵֹבר ַלֲﬠִשָׂיּתוֹ‬ 23,‫נה‬:"‫ " ְיִהי ֵשׁם ה' ְמֹבָר ֵמַﬠָתּה ְוַﬠד עוָֹלם‬22:‫ ְוֵהם עוֹ ִנין‬21,‫ִבְּלשׁוֹן ַאְשְׁכַּנז )ַרבּוַֹתי ִמי"ר וועלי"ן בענטשי"ן(נד‬

12/14/2020, 12:10 PM

Shulchan Aruch: Chapter 193 - When May Individuals Join Together in a...

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Shulchan Aruch: Chapter 193 - When May Individuals Join Together in a Zimun and When May They Not By Rabbi Schneur Zalman of Liadi

SECTION 193 When May Individuals Join Together in a Zimun and When May They Not. (1–2) ‫ וּבוֹ ב' ְסִﬠיִפים‬,‫קצג ִאם ִמְצָט ְרִפין ְלִזמּוּן ִאם ָלאו‬: 1 It is not appropriate for two people [who eat together] to join together in a zimun.1Instead, as an initial preference, each one should recite Grace individually.2 Nevertheless, when two people ate together, sitting down to eat in a manner that had there been three, they would be obligated in a zimun,3 if one knows how to recite Grace and the other does not know how to recite Grace, the one who knows [how to recite Grace] may fulfill the obligation on behalf of the one who does not know.4 [The one listening] must pay attention, word for word, to what the person reciting the blessing is saying. The one reciting Grace must intend to fulfill the obligation [of reciting Grace also] on behalf of [the one listening]. Whether it is necessary for the unlearned person to understand [the wording of Grace] in Lashon HaKodesh5is explained in sec. 185[:1].6 ‫ ַאף ַﬠל ִפּי ֶשְׁשַּׁנ ִים ֵאין ְראוִּים‬3,‫א‬,‫ ִאם ִנְקְבּעוּ ִבְּקִביעוּת ַהמּוֶֹﬠֶלת ְלָצֵרף ְלִזמּוּן ִבְּשׁ ָשׁה‬,‫א ְשַׁנ ִים ֶשָׁאְכלוּ ְכַּאַחת‬ ‫ ִאם ֶאָחד יוֵֹדַﬠ ְלָבֵר ְוַהֵשּׁ ִני ֵאינוֹ יוֵֹדַﬠ – ְמָבֵר‬,‫ ִמָכּל ָמקוֹם‬2,‫ג‬,‫ ְוָלֵכן ָצ ִרי ָכּל ֶאָחד ְלָבֵר ְלַﬠְצמוֹ ְלַכְתִּחָלּה‬1,‫ב‬,‫ְלִזמּוּן‬ 4,‫ד‬.‫ַהיּוֵֹדַﬠ וּמוִֹציא ִמי ֶשֵׁאינוֹ יוֵֹדַﬠ‬ ‫ז‬.‫ו ְוַהְמָּבֵר ָצ ִרי ְלַכֵוּן ְלהוִֹציאוֹ ְיֵדי חוָֹבתוֹ‬, ‫ְוָצ ִרי ְלַכֵוּןה ִמָלּה ְבִּמָלּה ְלָכל ַמה ֶשׁיּ ֹאַמר ַהְמָבֵר‬ 6,‫ ח‬:‫ ִנְתָבֵּאר ְבִּסיָמן ָקֶפ"ה‬5,‫ְוִאם ָצ ִרי ֶשִׁיְּהֶיה ָהָﬠם ָהָאֶרץ ֵמִבין ִבְּלשׁוֹן ַהֹקֶּדשׁ‬ 2 What is meant by sitting down [to eat] in a manner that would join the people for a zimun? When [the people dining together] recline7 on couches8 or — in the present era when we do not recline, but rather sit [and eat] at one table or around one tablecloth,9 [when they are eating] without a table — or if they establish a common sitting…. [The remainder of the section is not extant. Based on the Shulchan Aruch of Rav Yosef Caro, it is apparent that several subsections are lacking.]10 ‫ אוֹ ְבּל ֹא ֻשְׁלָחן ְבַּמָפּה‬,‫ אוֹ ֶשָׁיְּשׁבוּ ְבֻּשְׁלָחן ֶאָחד‬8,‫ ַﬠל ַהִמּטּוֹת‬7,‫ב ֵאיזוֹ ִהיא ְקִביעוּת ַהִמְּצָטֶרֶפת ְלִזמּוּן? ְכֶּשֵהֵסיבוּט‬ 10:‫י אוֹ ֶשָׁקְּבעוּ ]ָחֵסר[ יא‬,‫ ִבְּזַמן ַהֶזּה ֶשֵׁאין ָלנוּ ֲהֵסָבה‬9,‫ַאַחת‬

12/14/2020, 12:10 PM

Shulchan Aruch: Chapter 194 - Laws Applicable When Three Eat Togeth...

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Shulchan Aruch: Chapter 194 - Laws Applicable When Three Eat Together and Then Separate; [Whether They Can Be Included] in a Zimun By Rabbi Schneur Zalman of Liadi

SECTION 194 The Laws Applicable When Three Eat Together and Then Separate; [Whether They Can Be Included] in a Zimun. (1–3) ‫ וּבוֹ ג' ְסִﬠיִפים‬,‫ וַּמה ִדּיָנן‬,‫קצד ְשׁ ָשׁה ֶשָׁאְכלוּ ְכַּאַחד ְו ִנְפ ְרדוּ ְלִﬠ ְנָין ַהִזּמּוּן‬: 1 When three men ate as one, but forgot [the obligation of zimun], and each recited Grace individually, they have nullified [the mitzvah of] zimun; they may not go back and recite a zimun, because a zimun cannot be recited retroactively.1 Similarly, if two of them recited Grace [and did not recite a zimun], the third may not recite the zimun with them.2 If, however, [only] one of them forgot [the obligation of zimun] and recited Grace alone, the other two may recite a zimun with him. He may respond “Blessed be He of Whose [bounty] we have eaten…,” even though he did not eat anything after he recited Grace. [The rationale:] He had [originally] joined together with them when he dined [with them] before he recited Grace.3 Although he already recited Grace after he ate, that is not of consequence according to the authorities who maintain that when two men ate bread together, a third can join them for zimun even if he did not eat bread with them, only a vegetable, and thus was not obligated in Grace at all, as stated in sec. 197[:2]. True, if he ate [only] a vegetable and recited a blessing after partaking of it, he may nolonger join them in a zimun, because he already withdrew from them.4 Nevertheless, in this instance, the person [also] partook of bread and had previously sat down5 with them [to share a meal]. Therefore, he is not considered to have withdrawn from them to the extent that the others cannot include him in their zimun merely because of the recitation of Grace Even according to the authorities who maintain that a third individual may not join [the other two] unless he partook of bread — and, as initial preference, weight should be given to their words, as will be explained there — this instance is, nevertheless, [different]. For this person did indeed [originally] partake of bread with the others and was [then] joined with them in [the obligation of] a zimun. True, since he already recited Grace individually, his potential to recite the zimun was nullified, because a zimun may not be recited retroactively.6 Nevertheless, this [reasoning] only suffices to nullify his recitation of the zimun and not that of the others who had yet to recite Grace. Therefore, they fulfill their obligation for zimun, although he does not.7 If the one person [who already recited Grace] did not recite Grace individually, but instead, recited the zimun with two other people, he cannot join with the other two with whom he ate, nor may they recite the zimun with him.

12/14/2020, 12:11 PM

Shulchan Aruch: Chapter 194 - Laws Applicable When Three Eat Togeth...

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‫ ֶשֵׁאין ִזמּוּן‬,‫ ְוֵאין ְיכוִֹלים ַלְח ֹזר וְּלַזֵמן‬,‫א ְשׁ ָשׁה ֶשָׁאְכלוּ ְכַּאַחת ְוָשְׁכחוּ וֵּבַר ָכּל ֶאָחד ְלַﬠְצמוֹ – ָבֵּטל ֵמֶהם ַהִזּמּוּן‬ – ‫ב ֲאָבל ִאם ֶאָחד ֵמֶהם ָשַׁכח וֵּבַר ְלַﬠְצמוֹ‬.‫ ְוֵכן ִאם ֵבּ ְרכוּ ְשַׁנ ִים ֵמֶהם – ֵאין ַהְשִּׁליִשׁי ָיכוֹל ְלַזֵמּן ִﬠָמֶּהם‬1,‫א‬.‫ְלַמְפֵרַﬠ‬ ‫ ְוָיכוֹל ַלֲﬠנוֹת "ָבּרוּ ֶשָׁאַכְלנוּ" ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָאַכל ְכּלוּם ַאַחר ֶשֵׁבֵּר ִבּ ְרַכּת‬2,‫ג‬,‫ְיכוִֹלים ַהְשַּׁנ ִים ָהֲאֵח ִרים ְלַזֵמּן ִﬠמּוֹ‬ ‫ ְוַאף ַﬠל ִפּי ֶשְׁכָּבר ֵבַּר ַאַחר ֲאִכיָלתוֹ – ֵאין‬3.‫ ִמְפֵּני ֶשְׁכָּבר ִנְצָטֵרף ִﬠָמֶּהם ַבֲּאִכיָלתוֹ קוֵֹדם ֶשֵׁבַּר ִבּ ְרַכּת ַהָמּזוֹן‬,‫ַהָמּזוֹן‬ ‫ְבָּכ ְכּלוּם ְלָהאוְֹמ ִרים ֶשִׁאם ְשַׁנ ִים ָאְכלוּ ַפּת ַהְשִּׁליִשׁי ִמְצָטֵרף ִﬠָמֶּהם ְלִזמּוּן ֲאִפלּוּ ל ֹא ָאַכל ִﬠָמֶּהם ַפּת ֶאָלּא ֶיֶרק ְול ֹא‬ ‫ה‬.‫ד ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן קצ"ז‬,‫ִנְתַחֵיּב ְבִּב ְרַכּת ַהָמּזוֹן ְכָּלל‬ ‫ ִמָכּל‬4,‫ו‬,‫ ִמְפֵּני ֶשְׁכָּבר ִנְסַתֵּלּק ֵמֶהם‬,‫ְוַאף ַﬠל ִפּי ֶשָׁהאוֵֹכל ֶיֶרק וְּמָבֵר ַאֲחָריו ְבָּרָכה ַאֲחרוָֹנה שׁוּב ֵאינוֹ ִמְצָטֵרף ְלִזמּוּן‬ ‫ ִﬠָמֶּהם – ל ֹא ִנְסַתֵּלּק ֵמֶהם ְבִּב ְרָכתוֹ ְלַﬠְצמוֹ ְלִﬠ ְנָין ֶשׁלּ ֹא יוְּכלוּ ָהֲאֵח ִרים ְלַזֵמּן ִﬠמּוֹ‬5‫ ָכּאן ֶשָׁאַכל ַפּת ְוִנְקַבּע‬,‫ָמקוֹם‬. ‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר‬,‫ ְוֵישׁ ָלחוּשׁ ְלִדְבֵריֶהם ְלַכְתִּחָלּה‬,‫ַוֲאִפלּוּ ְלָהאוְֹמ ִרים ֶשֵׁאין ִמְצָטֵרף ִלְשׁ ָשׁה ֶאָלּא ִאם ֵכּן ָאַכל ַכַּזּ ִית ַפּת‬ ‫ז ֶאָלּא ֶשִׁמְּפֵּני ֶשְׁכָּבר ֵבַּר ְלַﬠְצמוֹ ָבֵּטל ַהִזּמּוּן‬,‫ ָכּאן ֲהֵרי ְכָּבר ָאַכל ַפּת ִﬠָמֶּהם ְו ִנְצָטֵרף ִﬠָמֶּהם ְלִזמּוּן‬,‫ ִמָכּל ָמקוֹם‬,‫ָשׁם‬ ‫ ֵהם יוְֹצִאים‬, ‫ ְלִפיָכ‬,‫ ֲאָבל ל ֹא ֵמָהֲאֵח ִרים ֶשׁלּ ֹא ֵבּ ְרכוּ ֲﬠַד ִין‬,‫ ְוָלֵכן ל ֹא ָבֵּטל ֶאָלּא ִמֶמּנּוּ‬6,‫ח‬,‫ִמֶמּנּוּ ִמְפֵּני ֶשֵׁאין ִזמּוּן ְלַמְפֵרַﬠ‬ 7.‫ ֲאָבל הוּא ֵאינוֹ יוֵֹצא‬,‫ְיֵדי ִזמּוּן‬ ‫ ְוֵאין ְיכוִֹלים ְלַזֵמּןט‬,‫ְוִאם ָהֶאָחד ל ֹא ֵבַּר ְלַﬠְצמוֹ ֶאָלּא ִזֵמּן ִﬠם ְשַׁנ ִים ֲאֵח ִרים – ֵאינוֹ ִמְצָטֵרף ִﬠם ַהְשַּׁנִים ֶשָׁאְכלוּ ִﬠמּוֹ‬ 6,‫ י‬:‫ִﬠמּוֹ‬ 2 When three people ate together and one departed and went to the marketplace, he should be called and notified that the others desire to recite Grace, so that he will focus his attention, join together with them, and answer the blessing of the zimun with them. [Not only] do they fulfill their obligation, he, too, fulfills his obligation, even though he did not return and sit with them, but instead stood [outside], before the doorway, provided that he listens [to the recitation of Grace] until the conclusion of the blessing Hazan, as stated in sec. 193.8 When does the above apply? When three [eat together]. When, however, ten eat together [and one departs], he is not joined with them until he enters [the room] and sits [together] with them. For it is not befitting to mention [G-d’s] name9 when there are less than ten people sitting together. ‫ ְכֵּדי ֶשׁ ְיַּכֵוּן ְו ִיְצָטֵרף ִﬠָמֶּהם‬,‫ב ְשׁ ָשׁה ֶשָׁאְכלוּ ְוָיָצא ֶאָחד ֵמֶהם ַלשּׁוּק – קוֹ ְרִאים אוֹתוֹ וּמוִֹדיִﬠים לוֹ ֶשׁרוִֹצים ְלַזֵמּן‬ ‫ ֶאָלּא‬,‫יא ְוַגם הוּא יוֵֹצא ְיֵדי חוָֹבתוֹיב ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ָבּא ְו ֹיֵשׁב ִﬠָמֶּהם‬,‫ ְויוְֹצִאים ְיֵדי חוָֹבָתם‬,‫ְוַיֲﬠֶנה ִﬠָמֶּהם ִבּ ְרַכּת ִזמּוּן‬ 8,‫טו‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קצ"ג‬,"‫יג ַרק ֶשׁ ִיְּשַׁמעיד ַﬠד ִסיּוּם ִבּ ְרַכּת "ַהָזּן‬,‫ֶשׁעוֵֹמד ִלְפֵני ַהֶפַּתח‬ ‫ ֵכּיָון ֶשְׁצּ ִריִכים ְלַהְזִכּיר ֶאת ַהֵשּׁם – ֵאיָנן ִמְצָט ְרִפין ַﬠד ֶשָׁיּב ֹא ְוֵיֵשׁב‬,‫ ֲאָבל ַבֲּﬠָשָׂרה‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ִבְּשׁ ָשׁה‬ 9,‫ טז‬:‫ ֶשְׁבָּפחוֹת ֵמֲﬠָשָׂרה ֶשׁיּוְֹשִׁבים ְבַּיַחד – ֵאין ֶדֶּר ֶאֶרץ ְלַהְזִכּיר ֶאת ַהֵשּׁם‬,‫ִﬠָמֶּהם‬ 3 [The following guidelines should be adhered to when] three men eat together and none of them know all [the blessings of] Grace. Instead, one knows the first blessing, a second knows the second blessing, and the third, the third blessing.10 They are obligated in a zimun. Each one of them should recite the blessing he knows while the other two listen. This enables them to fulfill their obligation.11 The one who knows the first blessing should also recite the zimun. If he knows [how to recite the zimun]and they do not know how to respond, he should say: “Let us bless Him of Whose [bounty] we have eaten. Blessed be He of Whose [bounty] we have eaten and by His goodness we live.” If [the one who knows the blessing Hazan] does not know [how to recite the zimun] — even though another [who does not know the blessing Hazan] does — they should not recite the zimun at all, for it is not possible to divide the blessing of the zimun and the blessing of Hazan among two [people. The rationale:] Fundamentally, the halachah follows the view of the authorities who maintain that 12/14/2020, 12:11 PM

Shulchan Aruch: Chapter 194 - Laws Applicable When Three Eat Togeth...

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https://www.chabad.org/library/article_cdo/aid/3335623/jewish/Shulcha...

“Let us bless Him…” is not an independent blessing at all, as explained in sec. 193, [but rather is part of the first blessing of Grace]. Instead, they should recite Grace without a zimun. The same law12 applies if two [eat together] and one knows two blessings and the other, the third.13 If one of the three blessings required by Scriptural Law is not known by any of the people who dined together, they should not recite [even the blessings] that they know, for all three of these blessings are contingent on each other. The fourth blessing, by contrast, is of Rabbinic origin. Even though none of those who ate together know it, [the recitation of] three blessings required by Scriptural Law are not contingent on it. [Similarly,] with regard to these three blessings: If one knows the first part of one blessing and another its second part, [they should not recite Grace], because one blessing may not be divided among two people and [the recitation of] the other blessings are contingent on it. There are authorities who maintain that three blessings of Grace are not contingent on each other. Their words should be given weight and one should act stringently regarding matters of Scriptural Law.14 ‫ ֶאָלּא ֶאָחד יוֵֹדַﬠ ְבָּרָכה ִראשׁוָֹנה ְוֶאָחד ַהְשִּׁנָיּה ְוֶאָחד‬,‫ג ְשׁ ָשׁה ֶשָׁאְכלוּ ְכַּאַחת ְוֵאין ֶאָחד ֵמֶהם יוֵֹדַﬠ ָכּל ִבּ ְרַכּת ַהָמּזוֹן‬ ‫ ְוַהיּוֵֹדַﬠ‬11,‫יז‬,‫ ְוַהְשַּׁנ ִים שׁוְֹמִﬠים ְויוְֹצִאים ְיֵדי חוָֹבָתם‬,‫ ְוָכל ֶאָחד ְיָבֵר ַהְבָּרָכה ֶשׁיּוֵֹדַﬠ‬,‫ – ְמחוָּיִבים ְבִּזמּוּן‬10‫ַהְשִּׁליִשׁית‬ ‫ ִאם הוּא יוֵֹדַﬠ ְוֵהם‬,"‫ ָבּרוּ ֶשָׁאַכְלנוּ ִמֶשּׁלּוֹ וְּבטוּבוֹ ַחֵיּינוּ‬,‫ "ְנָבֵר ֶשָׁאַכְלנוּ ִמֶשּׁלּוֹ‬:‫ְבָּרָכה ִראשׁוָֹנה הוּא ְמַזֵמּן ְואוֵֹמר‬ ‫יח‬.‫ֵאיָנם יוְֹדִﬠים ַלֲﬠנוֹת‬ ‫ ֶשִׁאי ֶאְפָשׁר ָלֶהם ְלַחֵלּק ִבּ ְרַכּת ַהִזּמּוּן וִּב ְרַכּת‬,‫ ַאף ַﬠל ִפּי ֶשֶׁאָחד ֵמֶהם יוֵֹדַﬠ – ֵאין ְמַזְמּ ִנים ְכָּלל‬,‫ְוִאם הוּא ֵאינוֹ יוֵֹדַﬠ‬ 8,‫כ‬,‫יט ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קצ"ג‬,‫ ְלִפי ֶשָׁהִﬠָקּר ְכָּהאוְֹמ ִרים ֶשׁ"ְנָּבֵר " ֵאיָנהּ ְבָּרָכה ִבְּפֵני ַﬠְצָמהּ ְכָּלל‬,‫"ַהָזּן" ִלְשָׁנִים‬ 13,‫כב‬.‫ ִאם ֵהם ְשַׁנ ִים ְוֶאָחד ֵמֶהם יוֵֹדַﬠ ְשֵׁתּי ְבָּרכוֹת ְוֶאָחד ַהְשִּׁליִשׁית‬12‫כא ְוהוּא ַהִדּין‬.‫ֶאָלּא ְמָב ְרִכים ְבּל ֹא ִזמּוּן‬ ‫ ִכּי ְשָׁלְשָׁתּן‬,‫ֲאָבל ִאם ָכּל ַהְמֻּסִבּים ֵאיָנם יוְֹדִﬠים ֵאיזוֹ ְבָּרָכה ִמָשּׁ שׁ ְבָּרכוֹת ֶשׁל תּוָֹרה – ל ֹא ְיָב ְרכוּ ְכָּלל ַמה ֶשׁיּוְֹדִﬠים‬ ‫ ַאף ַﬠל ִפּי ֶשֻׁכָּלּם ֵאין יוְֹדִﬠים אוָֹתהּ – ֵאיָנהּ ְמַﬠֶכֶּבת‬,‫כג ֲאָבל ְבָּרָכה ְרִביִﬠית ֶשִׁהיא ִמִדְּבֵרי סוְֹפ ִרים‬.‫ְמַﬠְכּבוֹת זוֹ ֶאת זוֹ‬ ‫כד‬.‫ָשׁ שׁ ְבָּרכוֹת ֶשׁל תּוָֹרה‬ ‫ ְוִהיא‬,‫ ִאם ֶאָחד יוֵֹדַﬠ ֲחִצי ַהְבָּרָכה ְוֶאָחד ֲחִצי ַהְשִּׁנָיּה – ֵאין ְבָּרָכה ַאַחת ִמְתַחֶלֶּקת ִלְשָׁנִים‬,‫וְּבָשׁ שׁ ְבָּרכוֹת ַהָלּלוּ‬ ‫כה‬.‫ְמַﬠֶכֶּבת ֶאת ְשָׁאר ַהְבָּרכוֹת‬  :‫ ְלַהְחִמיר ְבֶּשׁל תּוָֹרה‬,‫כו ְוֵישׁ ָלחוּשׁ ְל ִדְבֵריֶהם‬.‫ְוֵישׁ אוְֹמ ִרים ֶשָׁשּׁ שׁ ְבָּרכוֹת ֶשׁל ִבּ ְרַכּת ַהָמּזוֹן ֵאין ְמַﬠְכּבוֹת זוֹ ֶאת זוֹ‬ 14,‫כז‬

12/14/2020, 12:11 PM

Shulchan Aruch: Chapter 195 - Laws Pertaining to [Combining] Groups...

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https://www.chabad.org/library/article_cdo/aid/3335624/jewish/Shulcha...

Shulchan Aruch: Chapter 195 - Laws Pertaining to [Combining] Groups Who Eat in Different Places [for a Zimun] By Rabbi Schneur Zalman of Liadi

SECTION 195 The Laws Pertaining to [Combining] Groups Who Eat in Different Places [for a Zimun]. (1–4) ‫ וּבוֹ ד' ְסִﬠיִפים‬,‫קצה ֲחבוּרוֹת ֶשׁאוְֹכִלים ְבַּה ְרֵבּה ְמקוֹמוֹת ַמה ִדּיָנם‬: 1 When two groups eat [in different places] in one house,1 or in two houses2 that are not separated by a public domain, if some [of the people in one group] see some of the others [in the second group], they may join together in a zimun.3If not, they may not be joined for that purpose. Instead, each group should recite the zimun individually. If one attendant serves both groups, he combines them even if he did not eat together with them. ‫ג ִאם ִמְקָצָתן רוִֹאים ֵאלּוּ‬,‫ ֶשֵׁאין ֶדֶּר ָהַרִבּים ַמְפֶסֶקת ֵבּיֵניֶהם‬2,‫ אוֹ ְבּב' ָבִּתּיםב‬1,‫א ב' ֲחבוּרוֹת ֶשׁאוְֹכלוֹת ְבַּב ִית ֶאָחדא‬ ‫ ְוִאם ֵישׁ‬.‫ ֶאָלּא ֵאלּוּ ְמַזְמּ ִנין ְלַﬠְצָמן ְוֵאלּוּ ְמַזְמִּנין ְלַﬠְצָמן‬,‫ ְוִאם ָלאו – ֵאיָנן ִמְצָט ְרפוֹת‬3,‫ֶאת ֵאלּוּ – ִמְצָט ְרפוֹת ְלִזמּוּן‬ 1,‫ ה‬:‫ד ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָאַכל ִﬠָמֶּהם‬,‫ַשָׁמּשׁ ֶאָחד ִלְשֵׁתּיֶהן – הוּא ְמָצ ְרָפן‬ 2 All of the above applies when the individuals entered [the dining area] with the intent of joining together [for a zimun]. If, by contrast, they did not have any specific intent when they entered, they may not join together even though: a) they can see each other, b) they are in one house, and c) one attendant is serving them. [The rationale: Generally, a group] is not joined together for a zimun unless they sit down to eat together at one table,4 for then they are considered as a single entity and one blessing suffices for all.5 In this instance, however, each group is a separate entity. If, however, they enter and divide into two groups [to eat, but] intend to join together in one blessing, it is as if they [initially] entered and joined together as one group. For the fundamental factor that joins together and unites [individuals into one group for a zimun] is their [initial] intent to join together. If, however, they entered [the dining area together] and [then] separated [into groups] without any specific intent and without thinking that they would join together, [there is no unifying factor that binds them together. Accordingly,] even if, at the time of the recitation of the blessing HaMotzi, they did have in mind to merge, their intent is no longer effective in joining them and unifying them [into a single entity. This applies] even with regard to the blessing HaMotzi itself, as stated in sec. 167[:17]. How much more so is this true with regard to Grace! [Slightly different rules apply] when [the two groups] entered one after the other. Even if the second group had the intent of joining together with the first group, if when the first group entered they did not have any intent of joining with the second group, but rather entered without any specific intention, they may not be combined as a single group. Therefore, at large feasts, in places where the entries are staggered, every group should recite a zimun individually.6 12/14/2020, 12:12 PM

Shulchan Aruch: Chapter 195 - Laws Pertaining to [Combining] Groups...

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‫ ֲאִפלּוּ רוִֹאים ֵאלּוּ ֶאת ֵאלּוּ ְוֵהם‬,‫ו ֲאָבל ִבְּסָתם ֵאיָנן ִמְצָט ְרפוֹת‬,‫ב ְוָכל ֶזה ְכֶּשׁ ִנְּכ ְנסוּ ִמְתִּחָלּה ְלָשׁם ַﬠל ַדַּﬠת ְלִהְצָטֵרף‬ ‫ ֶשָׁאז‬4,‫ח‬,‫ז ֶשֲׁהֵרי ֵאיָנן ִמְצָט ְרפוֹת ְלִזמּוּן ֶאָלּא ִאם ֵכּן ָקְבעוּ ְבֻּשְׁלָחן ֶאָחד ֶלֱאֹכל ַיַחד‬,‫ְבַּבִית ֶאָחד ְוַשָׁמּשׁ ֶאָחד ִלְשֵׁתּיֶהן‬ ‫ ַמה ֶשֵׁאין ֵכּן ְכֶּשׁ ִנְּכְנסוּ ְוֶנְחְלקוּ ֵלב' ֲחבוּרוֹת‬,‫ ְוָכאן ָכּל ַחבּוָּרה ִהיא ְלַﬠְצָמהּ‬5,‫ט‬,‫ וְּבָרָכה ַאַחת ְלֻכָלּם‬,‫ֶנְחָשִׁבים ְכּגוּף ֶאָחד‬ ‫ ֶשִׁﬠַקּר ַהִחבּוּר ְוַהֵצּרוּף הוּא ַהַכָּוָּנה‬,‫ַﬠל ַדַּﬠת ְלִהְצָטֵרף ִלְבָרָכה ַאַחת – ֲהֵרי ֶזה ְכִּאלּוּ ִנְכְנסוּ ְוִנְתַחְבּרוּ ַבֲּחבוָּרה ַאַחת‬ ‫י‬.‫ְלִהְתַחֵבּר‬ – ‫ ַאף ַﬠל ִפּי ֶשִׁבְּשַׁﬠת ִבּ ְרַכּת "ַהמּוִֹציא" ָהָיה ְבַּדְﬠָתּם ְלִהְצָטֵרף‬,‫ֲאָבל ִאם ִנְכ ְנסוּ ְוֶנְחְלקוּ ְסָתם ֶשׁלּ ֹא ַﬠל ַדַּﬠת ְלִהְצָטֵרף‬ ‫יא ָכּל ֶשֵׁכּן‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קס"ז‬,‫שׁוּב ֵאין ַכָּוָּנָתם מוֶֹﬠֶלת ְלַחְבָּרם וְּלָצ ְרָפם ֲאִפלּוּ ְלִב ְרַכּת "ַהמּוִֹציא" ַﬠְצָמהּ‬ ‫יב‬.‫ְלִב ְרַכּת ַהָמּזוֹן‬ ‫ ִאם ָה ִראשׁוָֹנה ל ֹא ָהָיה ְבַּדְﬠָתּהּ‬,‫ ַאף ַﬠל ִפּי ֶשַׁהְשִּׁנָיּה ִנְכ ְנָסה ַﬠל ַדַּﬠת ְלִהְצָטֵרף ִﬠם ָה ִראשׁוָֹנה‬,‫ְוִאם ִנְכְנסוּ זוֹ ַאַחר זוֹ‬ ‫ ִבְּסעוּדוֹת ְגּדוֹלוֹת‬, ‫יג ְלִפיָכ‬.‫ ֶאָלּא ִנְכ ְנָסה ְסָתם – ֵאיָנן ִמְצָט ְרפוֹת‬,‫ְכָּלל ִבְּשַׁﬠת ְכּ ִניָסָתהּ ַﬠל ַהְשּׁ ִנָיּה ְלִהְצָטֵרף ִﬠָמּהּ‬ 6:‫ִבְּמקוֹמוֹת ֶשִׁנְּכָנִסים ָבֶּזה ַאֵחר ֶזה – ְיַזְמּנוּ ָכּל ַחבּוָּרה ְלַﬠְצָמהּ‬ 3 When some of the people ate inside a house and others ate outside, if the person leading Grace sits at the threshold [of the entrance to the house], he joins [both of the groups] together. Since he can see both groups by turning his head in either direction, it is as if some of the members of each group see the others, for he is considered part of both groups, since he fulfills the obligation for Grace on behalf of them all. ‫ ְלִפי ֶשׁהוּא ָיכוֹל ִל ְראוֹת‬2,‫יד‬,‫ ִאם ַהְמָבֵר יוֵֹשׁב ַﬠל ַהִמְּפָתּן – הוּא ְמָצ ְרָפן‬,‫ג ָאְכלוּ ִמְקָצָתן ַבַּבּ ִית וִּמְקָצָתן חוּץ ַלַבּ ִית‬ ‫ ֶשֲׁהֵרי‬,‫טו ֶשׁהוּא ֶנְחָשׁב ֵמֵאלּוּ וֵּמֵאלּוּ‬,‫ ַוֲהֵרי ֶזה ְכִּמְקָצָתן רוִֹאים ֵאלּוּ ֶאת ֵאלּוּ‬,‫ֵאלּוּ ְוֵאלּוּ ַבֲּהִפיַכת ָפָּניו ְלָכאן וְּלָכאן‬ ‫ טז‬:‫מוִֹציא ֶאת ֻכָּלּם ְיֵדי חוָֹבָתם‬ 4 Whenever two groups are combined, it is necessary that they both hear the entire Grace clearly from the person leading Grace, or at least the blessing Hazan, as stated in sec. 183[:10] and sec. 193.7 When a person did not hear clearly the blessing of the zimun, i.e., Nevareich sheachalnu mishelo, “Let us bless Him of Whose [bounty] we have eaten,” he may not respond with the others: Baruch sheachalnu mishelo…, “Blessed be He of Whose [bounty] we have eaten….” Instead, he should respond Amen after the others recite this phrase. This follows the opinion of the authority who makes similar statements with regard to responding to [the pronouncement] Barchu (“Bless…”)in the synagogue [when one did not clearly hear that pronouncement from the sheliach tzibur], as mentioned in sec. 57[:2]. It was already explained there that, fundamentally, this opinion is not accepted as halachah.8 ‫ וְּלָפחוֹת‬, ‫ד ָכּל ָמקוֹם ֶשִׁמְּצָט ְרפוֹת ב' ֲחבוּרוֹת – ָצ ִרי ֶשׁ ִיְּשְׁמעוּיז ְשֵׁתּיֶהן ָכּל ִבּ ְרַכּת ַהָמּזוֹןיח ְבֵּבאוּריט ִמִפּי ַהְמָבֵר‬ 7,‫כא‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קפ"גכ וקצ"ג‬,"‫ִבּ ְרַכּת "ַהָזּן‬ ,"‫וִּמי ֶשׁלּ ֹא ָשַׁמע ִבּ ְרַכּת ַהִזּמּוּן ֶשׁהוּא "ְנָבֵר ֶשָׁאַכְלנוּ ִמֶשּׁלּוֹ"כב ְבֵּבאוּר – ֵאינוֹ ָיכוֹל ַלֲﬠנוֹת ִﬠָמֶּהם "ָבּרוּ ֶשָׁאַכְלנוּ‬ ‫כה וְּכָבר‬.‫כד ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן נ"ז‬,‫כג ְלִדְבֵרי ָהאוֵֹמר ֵכּן ְבּ"ָב ְרכוּ" ֶשְׁבֵּבית ַהְכֶּנֶסת‬,"‫ֶאָלּא עוֶֹנה ַאֲחֵריֶהם "ָאֵמן‬ 8,‫ כו‬:‫ִנְתָבֵּאר ָשׁם ֶשֵׁאין ְדָּבָריו ִﬠַקּר‬

12/14/2020, 12:12 PM

Shulchan Aruch: Chapter 196 - Whether One who Partook of a Prohibite...

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Shulchan Aruch: Chapter 196 - Whether One who Partook of a Prohibited Food May be Included in a Zimun By Rabbi Schneur Zalman of Liadi

SECTION 196 Whether One who Partook of a Prohibited Food May be Included in a Zimun. (1–7) ‫ וּבוֹ ז' ְסִﬠיִפים‬,‫קצו ִמי ֶשָׁאַכל ְדַּבר ִאסּוּר ִאם ִמְצָטֵרף ְלִזמּוּן‬: 1 When a person partook of a prohibited substance — even something that is only prohibited by Rabbinic decree1 — he may not be included in a zimun.2 There are authorities who maintain that similarly, one should not recite Grace after partaking of such food, even if he partook of it unknowingly, for a transgression cannot become [a medium for] a mitzvah. If the person knows that the food is forbidden and [nevertheless] seeks to partake of it, he may not recite a blessing at the outset, for he is not blessing but blaspheming, as it is written,3 “A robber blesses, and [thereby] blasphemes G-d.” There are authorities who maintain that our Sages made these statements only with regard to a mitzvah that results [directly] from a sin.4 For it is not fitting to mention G-d’s name in connection with such [a deed. Furthermore,] the blessing for the mitzvos should not be recited for it, for a transgression cannot be transformed into a mitzvah. With regard to the blessings recited in appreciation for satisfaction, by contrast, one must recite a blessing. This applies even when one willfully partakes of food that is forbidden by Scriptural Law. [To speak in analogies:] “Should one who ate garlic that produced a perceptible odor, eat more garlic, producing an even more perceptible odor,”5 [i.e., should he transgress further] by deriving satisfaction from this world without reciting a blessing?6 [Our Sages] only forbade including such a person in a zimun, because his companions are not permitted to join together with him in a group.7 [Moreover, even] when all the members of a group ate forbidden substances, [they should not join together in a zimun, because] they are not considered as having established a [halachically significant] sitting, for a [halachically significant] sitting and union of individuals is not applicable with regard to forbidden matters. [Their sitting] is equivalent to [sitting down to] partake of fruits, which is not considered a [halachically significant] sitting to require a zimun.8Why, however, should such an individual not recite a blessing before and after eating, since he is, [after all,] deriving satisfaction? With regard to actual practice, the ruling is that if one ate a forbidden substance unknowingly, he should recite a blessing afterwards.9 If, however, he willfully [partakes of] a forbidden substance, he should not recite a blessing neither beforehand nor afterwards, for he cannot be considered as blessing [G-d], but rather blaspheming [Him].

12/14/2020, 12:12 PM

Shulchan Aruch: Chapter 196 - Whether One who Partook of a Prohibite...

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https://www.chabad.org/library/article_cdo/aid/3335626/jewish/Shulcha...

2.‫ – ֵאין ְמַזְמּ ִנין ָﬠָליו‬1,‫א ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ָאסוּר ֶאָלּא ִמִדְּבֵרי סוְֹפ ִריםב‬,‫א ִמי ֶשָׁאַכל ְדַּבר ִאסּוּר‬ ‫ד ְוִאם יוֵֹדַﬠ ֶשׁהוּא‬.‫ ֶשֵׁאין ֲﬠֵבָרה ִמְצָוה‬,‫ ֲאִפלּוּ ָאַכל ְבּשׁוֵֹגג‬,‫ְוֵישׁ אוְֹמ ִריםג ֶשׁהוּא ַהִדּין ֶשֵׁאין ְמָבֵר ַאֲחָריו ִבּ ְרַכּת ַהָמּזוֹן‬ ‫ "וֹּבֵצַﬠ ֵבֵּר – ִנֵאץ ה‬3,‫ה ְכּמוֹ ֶשָׁכּתוּבו‬,‫ ֶשֵׁאין ֶזה ְמָבֵר ֶאָלּא ְמָנֵאץ‬,‫"'ָאסוּר וָּבא ְלָאְכלוֹ – ֵאינוֹ ְמָבֵר ָﬠָליו ַבְּתִּחָלּה‬. ‫ ְוֵאין ְמָב ְרִכין ָﬠֶליָה‬,‫ ֶשֵׁאין ָראוּי ְלַהְזִכּיר ָﬠֶליָה ֵשׁם ָשַׁמ ִים‬4,‫ְוֵישׁ אוְֹמ ִריםז ֶשׁלּ ֹא ָאְמרוּ ֵכּן ֶאָלּא ְבִּמְצָוה ַהָבָּאה ַבֲּﬠֵבָרה‬ ‫י ִכּי ִמי‬,‫ט ֲאִפלּוּ ָהאוֵֹכל ִאסּוֵּרי תּוָֹרה ְבֵּמִזיד‬, ‫ח ֲאָבל ִבּ ְרַכּת ַהֶנֱּה ִנין ָצ ִרי ְלָבֵר‬,‫ ֶשֵׁאין ֲﬠֵבָרה ִמְצָוה‬,‫ִבּ ְרַכּת ַהִמְּצוֹת‬ ‫ ְוֵיָהֶנה ַגּם ֵכּן ֵמָהעוָֹלם ַהֶזּה ְבּל ֹא‬5,‫יא‬,‫ֶשׁאוֵֹכל שׁוּם ְוֵריחוֹ נוֵֹדף – ַיֲח ֹזר ְוי ֹאַכל שׁוּם ַאֵחר ֶשְׁיֵּהא ֵריחוֹ נוֵֹדף ְבּיוֵֹתר‬ ‫ וְּבֵני ֲחבוָּרה ֶשֻׁכָּלּן ָאְכלוּ‬7.‫ ְלִפי ֶשֵׁאין ֲחֵבָריו ַרָשִּׁאים ְלִהְתַחֵבּר ִﬠמּוֹ ַבֲּחבוָּרה‬,‫ ְול ֹא ָמ ְנעוּ ֶאָלּא ְלַזֵמּן ָﬠָליו‬6?‫ְבָּרָכהיב‬ ‫ ַוֲהֵרי ֶזה ְכֵּﬠין ֲאִכיַלת ֵפּרוֹת ֶשֵׁאין‬,‫יג ֶשֵׁאין ֶקַבע ְוִחבּוּר ִלְדָב ִרים ָהֲאסוּ ִרים‬,‫ ַגּם ֵהם ֵאין ָלֶהם ֶקַבע‬,‫ִמְדָּב ִרים ָהֲאסוּ ִרים‬ ‫יד‬.‫ ָלָמּה ל ֹא ְיָבֵר ? הוִֹאיל ְוֶנֱהָנה‬,‫ ֲאָבל ְבָּרָכה ְתִּחָלּה ָוסוֹף‬8.‫ָלֶהם ֶקַבע ְלִזמּוּן‬ ,‫ ֲאָבל ַהֵמִּזיד ל ֹא ְיָבֵר ל ֹא ַבְּתִּחָלּה ְול ֹא ַבּסּוֹף‬9,‫ ֵישׁ ְלַהְכ ִריַﬠטו ֶשִׁאם ָאַכל ִאסּוּר ְבּשׁוֵֹגג – ְיָבֵר ַאֲחֶריָה‬,‫וְּלִﬠ ְנַין ֲהָלָכה‬ ‫ֶשֵׁאין ֶזה ְמָבֵר ֶאָלּא ְמָנֵאץ‬: 2 If a person robbed or stole10 bread that had already been baked,11 he should not recite a blessing before [partaking of] it even though its owner already despaired of its return. [The rationale:] If the owner would come and demand its return, [the thief] would be obligated to return [the bread]; he could not absolve himself by [merely] paying its worth.12 Thus partaking of it involves a transgression, and reciting a blessing would be blasphemous.13 Such a person should, nevertheless, recite Grace after eating, since once he has eaten the bread, it is his. His obligation [to the owner of the bread] is [only] to repay its value. Although eating [the bread] was a transgression, having eaten it, he is able to absolve himself by paying the value of the bread and what he ate would be considered as his own. As such, his recitation of Grace is not blasphemous. ‫ ְלִפי ֶשִׁאם ָהיוּ‬,‫ ַאף ַﬠל ִפּי ֶשְׁכָּבר ִנְתָיֲאשׁוּ ַהְבָּﬠִלים – ֵאינוֹ ְמָבֵר ָﬠָליו ַבְּתִּחָלּה‬11,‫ ֶלֶחם ָאפוּי‬10‫ב ִאם ָגַּזל אוֹ ָגַּנב‬ ‫ ִנְמָצא ֶשֲׁאִכיָלתוֹ‬12,‫טז‬,‫ ְול ֹא ָהָיה ָיכוֹל ִלְפֹטר ֶאת ַﬠְצמוֹ ְבָּדִמים‬,‫ַהְבָּﬠִלים ָבִּאים ְלָתְבעוֹ ִמֶמּנּוּ – ָהָיה ַחָיּב ְלַהֲחִזירוֹ ָלֶהם‬ ‫ ְוַאף‬.‫ ְוָדִמים הוּא ַחָיּב לוֹ‬,‫ ֶשְׁכֶּשְׁכָּבר ֲאָכלוֹ הוּא ֶשׁלּוֹ‬,‫ ֲאָבל ְמָבֵר ַאֲחָריו ִבּ ְרַכּת ַהָמּזוֹן‬13.‫ וִּב ְרָכתוֹ ִנאוּץ‬,‫ִהיא ַבֲּﬠֵבָרה‬ ‫ יז‬:‫ ֵכּיָון ֶשַׁאַחר ָהֲאִכיָלה ָיכוֹל ִלְפֹטר ֶאת ַﬠְצמוֹ ְבָּדִמים ֶשׁ ְיֵּהא ַמה ֶשָּׁאַכל ֶשׁלּוֹ – ֵאין ִבּ ְרָכתוֹ ָאז ִנאוּץ‬,‫ֶשָׁאַכל ְבִּאסּוּר‬ 3 If one stole wheat or flour and baked [it into] bread, he should also recite a blessing before [partaking of it], because by causing it to undergo a change, he acquired it and it became his property.14 Were the owner to come [and demand its return], he could absolve himself by paying for it. Thus his partaking of it is not considered a transgression. True, were one to perform a mitzvah [with an article obtained] in a similar manner, he should not recite a blessing over it, because he obtained it through a transgression as stated in sec. 11[:12].15 Nevertheless, blessings for satisfaction are not comparable to the blessings for mitzvos, as explained according to the second opinion in subsection 1. [Moreover,] even according to the first opinion, they are not [entirely] comparable. [For there is a difference] between deriving sinful satisfaction16 and satisfaction that [itself is not sinful, but] was made possible because of sin. There are authorities who differ, [maintaining that a blessing should not be recited]. (When there is an unresolved question with regard to blessings [as in the above instance], we rule leniently.)17 ‫ ֶשִׁאם ָבּאוּ ַהְבָּﬠִלים ָיכוֹל‬14,‫ ֶשְׁכָּבר ְקָנאוֹ ְבִּשׁנּוּי ְוַנֲﬠָשׂה ֶשׁלּוֹ‬,‫ג ִאם ָגַּזל ִחִטּים אוֹ ֶקַמח ְוָאָפה ַפּת – ְמָבֵר ַגּם ַבְּתִּחָלּה‬ ‫ הוִֹאיל וִּמָכּל‬,‫יט ְוַאף ַﬠל ִפּי ֶשַׁכּיּוֵֹצא ָבֶּזה ְבִּמְצָוה ֵאינוֹ ְמָבֵר ָﬠֶליָה‬.‫יח ְוֵאין ֲאִכיָלתוֹ ֲﬠֵבָרה‬,‫ִלְפֹטר ֶאת ַﬠְצמוֹ ְבָּדִמים‬ ‫כא ִמַטַּﬠם‬,‫ – ֵאין ְלַדמּוֹת ִבּ ְרַכּת ַהֶנֱּהִנין ְלִב ְרַכּת ַהִמְּצוֹת‬15,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן י"אכ‬,‫ָמקוֹם ַﬠל ְיֵדי ֲﬠֵבָרה ָבָּאה ְלָידוֹ‬ ‫ ְול ֹא ְכֶּשָׁבּאוּ‬16,‫ ְוַאף ַלְסָּבָרא ָה ִראשׁוָֹנה ֵאיָנן דּוֹמוֹת ֶאָלּא ְכֶּשֶׁנֱּהָנה ַבֲּﬠֵבָרה‬.'‫ֶשׁ ִנְּתָבֵּאר ַבְּסָּבָרא ָהַאֲחרוָֹנה ֶשְׁבָּסִﬠיף א‬ 17:‫ ְוֵישׁ חוְֹלִקין ָבֶּזהכב )וְּסֵפק ְבָּרכוֹת ְלָהֵקל( כג‬.‫ַﬠל ְיֵדי ֲﬠֵבָרה‬

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4 All the above applies with regard to the thief or the robber himself. Others, by contrast, must recite blessings both before partaking [of the bread] and afterwards, according to all authorities, for they did not obtain the bread through a transgression. [The only exception is] when one stole bread that had already been baked18 and the owner did not despair of its return, as explained in sec. 649[:6].19 ,‫ ֶשֲׁהֵרי ל ֹא ַﬠל ְיֵדי ֲﬠֵבָרה ָבָּאה ְלָיָדם‬,‫ ֲאָבל ֲאֵח ִרים ְמָב ְרִכין ַבְּתִּחָלּה וַּבסּוֹף ְל ִדְבֵרי ַהֹכּל‬,‫ד ְוָכל ֶזה ְבַּגָנּב ְוַגְזָלן ַﬠְצמוֹ‬ 19,‫ כד‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תרמ"ט‬,‫ ְול ֹא ִנְתָיֲאשׁוּ ַהְבָּﬠִלים‬18‫ֶאָלּא ִאם ֵכּן ָגַּנב ֶלֶחם ָאפוּי‬ 5 If one partakes of forbidden food because of a [life-threatening] danger, all authorities agree that he must recite blessings both before partaking [of the food] and afterwards, for he is eating something that is permitted [for him].20 He is performing a mitzvah [by endeavoring] to save his life [by eating this otherwise forbidden food]. ‫ וִּמְצָוה הוּא עוֶֹשׂה‬20,‫כה‬,‫ ֶשֶׁהֵתּר הוּא אוֵֹכל‬,‫ ְלִדְבֵרי ַהֹכּל ְמָבֵר ָﬠָליו ְתִּחָלּה ָוסוֹף‬,‫ה ִאם ָאַכל ִאסּוּר ִבְּמקוֹם ַסָכָּנה‬ ‫ כו‬:‫ְלַהִצּיל ַנְפשׁוֹ‬ 6 When three people ate together and one ate bread baked by a non-Jew21 and two are meticulous [not to partake] of it, or one is a kohen and ate challah,22even though [the bread the third person is eating] is forbidden23 to the other two, he can be included in a zimun,24since it is permitted to him.25 [A different rule applies if] kohanim were eating together with one who was not a kohen and the latter was eating bread baked by a non-Jewish baker, while the kohanim were meticulous [not to partake] of such [bread. If] thekohanim were eating loaves of challah, they may not join together in a zimun. [The rationale:] Individuals are joined together in a zimun only when they can join together while eating, [sharing] the same bread. In this instance, each one is meticulous [not to partake] of the bread that the other is eating.26 (When, by contrast, the non-kohen is not partaking of bread that the kohen is meticulous [not to eat, even though the kohen] is eating loaves that are challah, [they can join together in a zimun. The rationale:] Although the non-kohen may not partake of the bread of the kohen, the kohen may partake of the bread of the Israelite or [in the first instance,] the third person who ate bread baked by a non-Jew may partake of the bread of the other two who join him.) ‫ ַאף‬22,‫כז אוֹ ֶשֶׁאָחד ֵמֶהן ֹכֵּהן ְוָאַכל ַחָלּה‬,‫ ְוַהְשַּׁנ ִים ִנְזָה ִרים ִמֶמּנּוּ‬21‫ו ְשׁ ָשׁה ֶשָׁאְכלוּ ְכַּאַחת ְוֶאָחד ֵמֶהם ָאַכל ַפּת ָנְכ ִרי‬ 25.‫ הוִֹאיל ְוִהיא ֻמֶתֶּרת לוֹ‬24,‫ – ְמַזְמּ ִנין ָﬠָליו‬23,‫ַﬠל ִפּי ֶשִׁהיא ֲאסוָּרה ְלַהְשַּׁנ ִיםכח‬ ‫ְוִאם ָהיוּ ֹכֲּהִנים ִﬠם ָזר אוְֹכִלין ְכֶּאָחד ְוַהָזּר אוֵֹכל ַפּת ָנְכ ִרי ְוַהֹכֲּה ִנים ִנְזָה ִרים ִמֶמָּנּה ְואוְֹכִלים ַחלּוֹת – ֵאיָנן ִמְצָט ְרִפין‬ ‫ ְוָכאן ָכּל ֶאָחד ִנְזָהר‬,‫ ֶשָׁכּל ֵצרוּף ְלִזמּוּן ֵאינוֹ ֶאָלּא ְכֶּשֵׁהם ְיכוִֹלים ְלִהְתַחֵבּר ַיַחד ַבֲּאִכיָלָתם ֶלֱאֹכל ֶלֶחם ֶאָחד‬,‫ְלִזמּוּן‬ ‫ ַאף ֶשַׁהָזּר ֵאינוֹ ָיכוֹל‬,‫ )ַמה ֶשֵּׁאין ֵכּן ְכֶּשַׁהָזּר ֵאינוֹ אוֵֹכל ַפּת ֶשׁ ִנְּזָהר ִמֶמָּנּה ַהֹכֵּהן ֶשׁאוֵֹכל ַחָלּה‬26,‫כט‬.‫ִמֶלֶּחם ֲחֵברוֹ‬ ‫ אוֹ ַהְשִּׁליִשׁי ֶשׁאוֵֹכל ַפּת ָנְכ ִרי ָיכוֹל ֶלֱאֹכל ִﬠם‬,‫ ֵכּיָון ֶשַׁהֹכֵּהן ָיכוֹל ֶלֱאֹכל ִמַלְּחמוֹ ֶשׁל ִיְשָׂרֵאל‬,‫ֶלֱאֹכל ִמַלְּחמוֹ ֶשׁל ֹכֵּהן‬ (‫ַהְשַּׁנ ִים – ִמְצָט ְרִפים‬: 7 Similarly, when one person is eating cheese and the other two meat, they may join together [in a zimun], because the one eating cheese may partake of their bread even though it is soiled with meat, provided that he wipes his mouth and rinses it out.27 If, however, he is eating hard cheese, they may not join together, because the custom at present is not to eat meat after eating hard cheese after [merely] wiping and rinsing [one’s mouth].28 Similarly, if a feast associated with a mitzvah is being held from Rosh Chodesh Av until Tishah BeAv and some of the guests are eating

12/14/2020, 12:12 PM

Shulchan Aruch: Chapter 196 - Whether One who Partook of a Prohibite...

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cheese because, as stated in sec. 551,29 they are meticulous not to partake of meat because of the custom [of not eating meat during these days], they may not join together with those who partook of meat. Instead, they should make a zimun by themselves. [There are, however, exceptions to the above. For example,] they [all] partook of an olive-sized portion of bread30 before those partaking of meat began eating meat with their bread. For this olive-sized portion [of bread had no meat adhering to it, and those not eating meat] were permitted to eat from that bread. Alternatively, one of the people attending the feast ate an olive-sized portion of bread that was not soiled with meat or cheese. His participation joins them all together, because they all could partake of his bread. A similarly [law applies] when three people vowed not to benefit from one another, or even if one vowed not to benefit from the other two and the other two vowed not to benefit from him. Even though they could ask to have their vows released,31 as long as they did not yet do so, they may not join together [in a zimun. The above applies] if each of them partook of his own bread. If, however, they are partaking of a host’s [bread], they may join together [in a zimun]. (For a host commonly provides as much bread as his guests need. Thus, even if one [of those who vowed not to benefit from the other] will eat from a piece of bread sliced by that individual, he is [not considered to have] benefited [from him, but] from the host, for that person will not lack bread.32 This is not true with regard to people who are eating meat and [hard] cheese, for they may not partake of the bread sliced by the others. Although each one could slice a piece for himself from one loaf, particularly before they touch the meat or the cheese, that still does not unite them and join them together, for what difference does it make whether they are eating from separate loaves or from one loaf?)33 ‫ ֶשָׁהאוֵֹכל ְגִּביָנה ָיכוֹל ֶלֱאֹכל ִמַלְּחָמםל ַאף ַﬠל ִפּי ֶשׁהוּא ְמֻלְכָל‬,‫ז ְוֵכן ֶאָחד אוֵֹכל ְגִּביָנה וְּשַׁנ ִים ָבָּשׂר – ִמְצָט ְרִפים‬ ‫ ֶשַׁהִמּ ְנָהג ַﬠְכָשׁו ֶשׁלּ ֹא ֶלֱאֹכל ָבָּשׂר‬,‫ ֲאָבל ִאם אוֵֹכל ְגִּביָנה ָקָשׁה – ֵאיָנן ִמְצָט ְרִפין‬27,‫לא‬.‫ ִאם ְיַקַנּח ִפּיו ְוַיִדּיֶחנּוּ‬,‫ְבָּבָשׂר‬ ‫ ֶשִׁמְּקָצת ַהְקּרוִּאים‬,‫ ְוֵכן ִבְּסעוַּדת ִמְצָוה ֵמר ֹאשׁ ֹחֶדשׁ ָאב ַﬠד ִתְּשָׁﬠה ְבָּאב‬28,‫לב‬.‫ַאַחר ְגִּביָנה ָקָשׁה ַﬠל ְיֵדי ִקנּוַּח ַוֲהָדָחה‬ ‫ ֵכּיָון ֶשִׁנְּזָה ִרים ִמָבָּשׂר ֵמֲחַמת ַהִמּ ְנָהג – ֵאין ִמְצָט ְרִפין ִﬠם אוְֹכֵלי‬29,‫לג‬,‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן תקנ"א‬,‫אוְֹכִלים ְגִּביָנה‬ ,‫ ֹקֶדם ֶשׁאוְֹכֵלי ָבָּשׂר ִהְתִחילוּ ֶלֱאֹכל ָבָּשׂר ְבַּלְחָמם‬30‫לד ֶאָלּא ִאם ֵכּן ָאְכלוּ ַכַּזּ ִית ַפּת‬,‫ וְּצ ִריִכים ְלַזֵמּן ְלַﬠְצָמן‬,‫ָבָּשׂר‬ ‫לה אוֹ ֶשֶׁאָחד ִמְבֵּני ַהְסּעוָּדה ָאַכל ַכַּזּ ִית ֶלֶחם ַאֵחר ֶשֵׁאינוֹ ְמֻלְכָל ל ֹא ְבָּבָשׂר ְול ֹא‬,‫ֶשַׁכַּזּ ִית ֶזה ָהיוּ ְיכוִֹלים ֶלֱאֹכל ִמַלְּחמוֹ‬ ‫ ֶשֲׁהֵרי ֻכָּלּם ְיכוִֹלים ֶלֱאֹכל ִמַלְּחמוֹ‬,‫ ֶשֶׁזּה ְמָצֵרף ֶאת ֻכָּלּם‬,‫ְבָּחָלב‬. ‫ ַאף ַﬠל ִפּי ֶשׁ ְיּכוִֹלים ִלְשֹׁאל ַﬠל‬,‫ אוֹ ֲאִפלּוּ ֶאָחד ֶשֻׁמָּדּר ִמְשַּׁנ ִים ְוַהְשַּׁנ ִים ִמֶמּנּוּ‬,‫ְוֵכן ְשׁ ָשׁה ֶשֻׁמָּדּ ִרים ֲהָנָאה ֶזה ִמֶזּה‬ – ‫ ֲאָבל ִאם אוְֹכִלים ִמֶשּׁל ַבַּﬠל ַהַבּ ִית‬.‫ ָכּל ְזַמן ֶשׁלּ ֹא ִנְשֲׁאלוּ – ֵאין ִמְצָט ְרִפיןלו ִאם ָכּל ֶאָחד אוֵֹכל ִמֶשּׁלּוֹ‬31,‫ִנְדָרם‬ ‫ ְוִאם ֵכּן ַאף ִאם י ֹאַכל ֶזה ִמְפּרוָּסה ֶשָׁחַת ֶזה ְלֹצֶר‬,‫ִמְצָט ְרִפיןלז )ֶשֶׁדֶּר ַבַּﬠל ַהַבּ ִית ְלַהֲאִכיל אוֹ ְרִחים ֶלֶחם ָכּל ָצ ְרָכּם‬ ‫ ַמה ֶשֵּׁאין ֵכּן ְבּאוְֹכֵלי ָבָּשׂר וְּגִביָנה‬32,‫לח‬,‫ ֵכּיָון ֶשׁלּ ֹא ֶיְחַסר ַלְחמוֹ ֶשׁל ֶזה‬,‫ַﬠְצמוֹ – ֵאינוֹ ֶנֱהָנה ֶאָלּא ִמֶשּׁל ַבַּﬠל ַהַבִּית‬ ‫ ִבְּפָרט‬,‫ ַאף ַﬠל ִפּי ֶשׁ ְיּכוִֹלים ַלְחֹתּ ָכּל ֶאָחד ְפּרוָּסה ְלַﬠְצמוֹ ִמִכָּכּר ֶאָחד‬,‫ֶשֵׁאין ְיכוִֹלים ֶלֱאֹכל ֶזה ֵמַהְפּרוָּסה ֶשָׁחַת ֶזה‬ 33:(‫ ִכּי ַמה ִלּי ִכָּכּרוֹת ִנְפָרִדים וַּמה ִלּי ִכָּכּר ֶאָחד‬,‫ֹקֶדם ְנ ִגיָﬠָתם ְבָּבָשׂר וְּבָחָלבלט – ֵאין ֶזה מוִֹﬠיל ְלַחְבָּרם וְּלָצ ְרָפם‬

12/14/2020, 12:12 PM

Shulchan Aruch: Chapter 197 - Joining Three or Ten People Together in ...

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Shulchan Aruch: Chapter 197 - Joining Three or Ten People Together in a Zimun By Rabbi Schneur Zalman of Liadi

SECTION 197 Joining Three or Ten People Together in a Zimun. (1–9) ‫ וּבוֹ ט' ְסִﬠיִפים‬,‫קצז ִדּין ֵצרוּף ְלִזמּוּן ְשׁ ָשׁה אוֹ ֲﬠָשָׂרה‬: 1 [The following rules apply when] two people ate together and completed their meal and then a third person came and sat down1 [to eat his meal] next to them:2 If they are not entirely satiated, [as could be seen from the fact that] were a food they relished to be brought to them for dessert, they would be able to eat at least something from it, they are not [considered] to have completed their meal as of yet and the third person may join them [in a zimun] even though they did not eat anything after he joined them.3 If they already said: “Let us recite Grace,” they have already diverted their attention from eating further and have concluded their meal. From this point onward, no one can join them unless they eat with him. (Needless to say, [the above applies] if they explicitly diverted their attention from eating more.4 [This ruling applies] even according to those authorities who maintain5 that diverting one’s attention from eating does not require one to recite the blessing HaMotzi again if he changes his mind and decides to eat again, because it is common for a person to change his mind during his meal and be drawn from a small meal to a larger meal. Nevertheless, as long as he does not change his mind and does not eat again, his first meal is concluded when he diverted his attention, since [in his present state], he is maintaining his decision [not to eat further] and not retracting it.) Nevertheless, even if they already performed the washing after the meal (mayim acharonim), it is a mitzvah for them to wash [for bread] again,6 recite the blessing HaMotzi, and partake of an olive-sized portion so that they can recite Grace with a zimun. Even if [the third person] does not desire to eat at all, it is a mitzvah to give him [at least] a small amount to eat, so that he can be included in a zimun. For whenever two people eat together, it is a mitzvah for them to seek a [third person for] zimun to the greatest extent possible, as stated in sec. 193.7 ‫ ִאם ֵאיָנם ְשֵׂבִﬠים ָכּל ָכּ ג ְבִּﬠ ְנָין ֶשִׁאם ָהיוּ‬2,‫ב‬,‫ ֶאְצָלם‬1‫א ְשַׁנ ִים ֶשָׁאְכלוּ ְכַּאַחת ְוָגְמרוּ ְסעוָּדָתם וָּבא ְשִׁליִשׁיא ְוָקַבע‬ ‫ְמִביִאים ִלְפֵניֶהם ֵאיֶזה ָדָּבר ֶהָחִביב ֶאְצָלם ְלִקנּוַּח ְסעוָּדהד ָהיוּ ְיכוִֹלים ֶלֱאֹכל ִמֶמָּנּהה ֲאִפלּוּ ָכּל ֶשׁהוּאו – ל ֹא ִנ ְגְמָרה‬ ‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָאְכלוּ ְכּלוּם ִמֶשָּׁבּא ֶאְצָלם‬3,‫ְסעוָּדָתם ֲﬠַד ִין וִּמְצָטֵרף ִﬠָמֶּהם‬. ‫ ְושׁוּב ֵאינוֹ ִמְצָטֵרף‬,‫ ְו ִנְגְמָרה ְסעוָּדָתם‬4,‫ְוִאם ָאְמרוּ ְכָּבר "ְנָבֵר ִבּ ְרַכּת ַהָמּזוֹן" – ֲהֵרי ֵהִסיחוּ ַדְּﬠָתּם ִמֶלֱּאֹכל עוֹד‬ 5,‫ט ְוַאף ְלָהאוְֹמ ִריםי‬.‫ח ) ְוֵאין ָצ ִרי לוַֹמר ִאם ֵהִסיחוּ ַדְּﬠָתּם ְבֵּפרוּשׁ ִמֶלֱּאֹכל עוֹד‬.‫ז ֶאָלּא ִאם ֵכּן ָאְכלוּ ִﬠמּוֹ‬,‫ִﬠָמֶּהם‬ ‫ ִמְפֵּני ֶשַׁדּ ְרכּוֹ ֶשׁל ָאָדם ִלְהיוֹת ִנְמָל‬,‫ֶשֶׁהַסּח ַהַדַּﬠת ֵמֲאִכיָלה ֵאינוֹ ָזקוּק ַלֲח ֹזר ְלָבֵר "ַהמּוִֹציא" ִאם ִנְמַל ַלֲח ֹזר ְוֶלֱאֹכל‬ ‫ ִמָכּל ָמקוֹם ָכּל ְזַמן ֶשֵׁאינוֹ ִנְמַל ְוחוֵֹזר ְואוֵֹכל – ִנְגְמָרה ֲאִכיָלה ָה ִראשׁוָֹנה‬,‫ִבְּסעוָּדתוֹ ְלִהָמֵּשׁ ִמְסּעוָּדה ְקַטָנּה ִלְגדוָֹלה‬ (] ‫ ֵכּיָון ֶשׁעוֵֹמד ְבַּדְﬠתּוֹ ְוֵאינוֹ חוֵֹזר ִמֶמָּנּהיא‬,‫]ְבֶּהַסּח ַדְּﬠתּוֹ‬. ‫ ִויָב ְרכוּ "ַהמּוִֹציא" ְוי ֹאְכלוּ‬6‫ ֲאִפלּוּ ָנְטלוּ ְיֵדיֶהם ַמ ִים ַאֲחרוֹ ִניםיב – ִמְצָוה ֶשַׁיְּחְזרוּ ְוִיְטּלוּ ַמ ִים ִראשׁוֹ ִנים‬,‫וִּמָכּל ָמקוֹם‬ ‫יד ֶשָׁכּל‬,‫יג ַוֲאִפלּוּ ִאם ֶזה ֵאינוֹ ָחֵפץ ֶלֱאֹכל ְכָּלל – ִמְצָוה ֶשׁ ִיְּתּנוּ לוֹ ֶלֱאֹכל ְמַﬠט ְכֵּדי ְלַזֵמּן ָﬠָליו‬.‫ַכַּזּ ִית ְכֵּדי ְלָבֵר ְבִּזמּוּן‬ 12/14/2020, 12:13 PM

Shulchan Aruch: Chapter 197 - Joining Three or Ten People Together in ...

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7,‫ טו‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קצ"ג‬,‫ְשַׁנ ִים ֶשָׁאְכלוּ ְכֶּאָחד ִמְצָוה ֲﬠֵליֶהם ְלַחֵזּר ַאַחר ִזמּוּן ָכּל ַמה ֶשְּׁיּכוִֹלים‬ 2 A person is included in a zimun only if he ate an olive-sized portion8 [of food], for [partaking of] anything less than an olive-sized portion is not considered “eating,”9 even if he ate bread. Once a person partakes of an olive-sized portion, he may be included in a zimun and considered as part of a group of three or a group of ten, even if he only partook of a vegetable10 or other produce. [Moreover,] even if the vegetable itself was not the size of an olive and it reached that measure only because it was dipped in brine, that person may be included in the zimun, for the brine is combined with the food, as stated in sec. 210.11 Moreover, even if [the third person] did not eat anything at all, but merely drank a reviis12 of a beverage,13 even of water, he may be included with them [in the zimun]. He may respond “Blessed be He from Whose bounty we have eaten,”14 for drinking is included in [the general category of] eating.15 [The above applies] provided he partook of this olive-sized portion, or drank this reviis, after [he became part of their company]. In the Talmudicera, [that involved] reclining with them on [separate] couches for that was the way people would sit down for a meal. In the present era, [this is accomplished by] sitting down at the same table. Were one not to do so, he would not [be eligible to] be included in a zimun even if he ate bread, as stated in sec. 193[:2]. Nevertheless, he is required to sit only while eating or drinking. During the zimun itself, he may be included even if he stands outside by the entrance, as stated in sec. 194[:2]. Three people who ate [only] vegetables or who [only] drank can join together with seven who ate bread to recite a zimun that includes the mention of G-d’s name, because a recognizable majority [of the company]16 partook of bread. If, however, [only] six people ate bread, they cannot mention G-d’s name in the zimun even if four people who did not partake of bread joined them, because six is not a recognizable majority.17 There are authorities who maintain that the leniency of including someone who [only] partook of a vegetable or other foods besides bread, or who drank any beverages, was granted only with regard to including someone in a company of ten. In such an instance, there are already enough people who partook of bread to make up a zimun. It is only that they may not mention G-d’s name when less than ten are included. Hence, it is sufficient to include three others who ate vegetables or drank a beverage so that they can also respond, “Blessed be our G-d from Whose bounty we have eaten.” With regard to a zimun of three, by contrast, [these authorities maintain that] unless there are three people who have eaten bread and thus are obligated to recite a zimun, a zimun should not recited by including others who did not eat bread, for they are not obligated in a zimun. As an initial preference, weight should be given to their words. Thus when two people ate [bread] together and a third person joins them, if they can influence him to eat an olive-sized portion of bread, they should give him bread. If, however, he does not desire [to eat bread], the accepted practice is to give him something to drink or have him eat pleasing fruits [or other desserts]18 and then include him in the zimun, as dictated by the first opinion. ‫ ַוֲאִפלּוּ ָאַכל ַפּת‬9,‫יז‬,‫ ֶשָׁפּחוֹת ִמַכַּזּ ִית ֵאינוֹ ִנְקָרא ֲאִכיָלה‬8,‫טז‬,‫ב ֵאין ְמַזְמִּנין ֶאָלּא ַﬠל ִמי ֶשָׁאַכל ַכַּזּ ִית‬.

12/14/2020, 12:13 PM

‫‪https://www.chabad.org/library/article_cdo/aid/3335627/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 197 - Joining Three or Ten People Together in ...‬‬

‫וִּמֶשָּׁאַכל ַכַּזּ ִיתיח ְמַזְמּ ִנין ָﬠָליו‪ ,‬וִּמְצָטֵרף ֵבּין ִלְשׁ ָשׁהיט ֵבּין ַלֲﬠָשָׂרה‪ֲ ,‬אִפלּוּ ָאַכל ַכַּזּ ִית ָיָרקכ‪ 10,‬אוֹ ְשָׁאר ֵפּרוֹת‪.‬כא‬ ‫ַוֲאִפלּוּ ֵאין ַכַּזּ ִית ַבָּיָּרק‪ֶ ,‬אָלּא ֶשִׁטְּבּלוֹ ְבִּציר ְוָאַכל ְוֵישׁ בּוֹ ַכַּזּ ִית ִﬠם ַהִצּיר ֶשַׁﬠל ַגֵּבּי ַהַזּ ִית – ְמַזְמּ ִנין ָﬠָליו‪,‬כב ֶשַׁהִצּיר‬ ‫ִמְצָטֵרף‪ְ ,‬כּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן ר"י‪.‬כג‪ַ 11,‬וֲאִפלּוּ ל ֹא ָאַכל ְכּלוּם ֶאָלּא ָשָׁתהכד ְרִביִﬠית‪ֵ 12‬מֵאיֶזה ַמְשֶׁקה‪,‬כה‪ַ 13,‬וֲאִפלּוּ‬ ‫ִמן ַהַמּ ִיםכו – ִמְצָטֵרף ִﬠָמֶּהם ְועוֶֹנה‪ָ" :‬בּרוּ ֶשָׁאַכְלנוּ"‪ֶ 14,‬שְׁשִּׁתָיּה ִבְּכַלל ֲאִכיָלה‪.‬כז‪15,‬‬ ‫ְוהוּא ֶשָׁאַכל ַכַּזּ ִית ֶזה אוֹ ָשָׁתה ְרִביִﬠית זוֹ ְלַאַחר ֶשָׁﬠָלה ְוֵהֵסב ִﬠָמֶּהם ַﬠל ַהִמָּטּה ִבּיֵמי ַחְכֵמי ַהַתְּלמוּד‪ֶ ,‬שָׁכּ ָה ְיָתה ֶדֶּר‬ ‫ְקִביעוּת‪ְ 1‬סעוָּדָתם‪ ,‬וַּבְזַּמן ַהֶזּה ִבּיִשׁיָבה ְבֻּשְׁלָחן ֶאָחד‪ֶ ,‬שִׁאם ל ֹא ֵכּן ַאף ִמי ֶשׁאוֵֹכל ַפּת ֵאינוֹ ִמְצָטֵרף‪ְ ,‬כּמוֹ ֶשִׁנְּתָבֵּאר‬ ‫ְבִּסיָמן קצ"ג‪.‬כח וִּמָכּל ָמקוֹם‪ֵ ,‬אין ָצ ִרי ֵליֵשׁב ֶאָלּא ִבְּשַׁﬠת ֲאִכיָלתוֹ אוֹ ְשִׁתָיּתוֹ‪ֲ ,‬אָבל ִבְּשַׁﬠת ַהִזּמּוּן ְיכוִֹלים ְלַזֵמּן ָﬠָליו‬ ‫ֲאִפלּוּ עוֵֹמד ַבּחוּץ ִלְפֵני ַהֶפַּתח‪ְ ,‬כּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן קצ"ד‪.‬כט‬ ‫ַוֲאִפלּוּ ְשׁ ָשׁה ֶשָׁאְכלוּ ָיָרק אוֹ ָשׁתוּ ִמְצָט ְרִפים ְלִשְׁבָﬠה ֶשָׁאְכלוּ ַפּת ְלַזֵמּן ַבֵּשׁם‪ ,‬הוִֹאיל ְוֹרב ַה ִנָּכּר‪ 16‬הוּא ֵמאוְֹכֵלי ַפּת‪.‬‬ ‫ֲאָבל ִשָׁשּׁה ֶשָׁאְכלוּ ַפּת – ֵאין ְמַזְמִּנין ַבֵּשׁם ְבֵּצרוּף ַא ְרָבָּﬠה ֶשׁלּ ֹא ָאְכלוּ ַפּת‪ֶ ,‬שִׁשָּׁשּׁה ֵאיָנם ֹרב ַה ִנָּכּר‪.‬ל‪17,‬‬ ‫ְוֵישׁ אוְֹמ ִריםלא ֶשׁלּ ֹא ֵהֵקלּוּ ַבֲּאִכיַלת ָיָרק אוֹ ְשָׁאר ֳאָכִלים חוּץ ִמן ַהַפּת וִּבְשִׁתַיּת ָכּל ַמְשֶׁקה‪ֶ ,‬אָלּא ְלִהְצָטֵרף ַלֲﬠָשָׂרה‪,‬‬ ‫ֶשְׁכָּבר ֵישׁ ֵמאוְֹכֵלי ַהַפּת ִשׁעוּר ָהָראוּי ְלִזמּוּן‪ֶ ,‬אָלּא ֶשֵׁאיָנן ַרָשִּׁאין ְלַהְזִכּיר ַהֵשּׁם ְבָּפחוֹת ֵמֲﬠָשָׂרה‪ָ ,‬לֵכן ַדּי ְבֵּצרוּף ְשׁ ָשׁה‬ ‫אוְֹכֵלי ָיָרק‪ ,‬אוֹ שׁוִֹתים ֵאיֶזה ַמְשֶׁקה‪ֶ ,‬שֵׁהם ְיכוִֹלים ַגּם ֵכּן ַלֲﬠנוֹת ִﬠָמֶּהם‪ָ" :‬בּרוּ ֱא ֵהינוּ ֶשָׁאַכְלנוּ ִמֶשּׁלּוֹ"‪ֲ ,‬אָבל ְבִּזמּוּן‬ ‫ְשׁ ָשׁה‪ָ ,‬כּל ֶשֵׁאין ְשׁ ָשׁה ֶשָׁאְכלוּ ַפּת ֶשֵׁהם ַחָיִּבים ְבִּזמּוּן – ֵאין ְמַזְמִּנין ְבֵּצרוּף ִמי ֶשׁלּ ֹא ָאַכל ַפּת‪ֵ ,‬כּיָון ֶשֵׁאינוֹ ַחָיּב‬ ‫‪ְ.‬בִּזמּוּן‬ ‫ְוֵישׁ ָלֹחשׁ ְלִדְבֵריֶהם ְלַכְתִּחָלּה‪ֶ ,‬שִׁאם ָאְכלוּ ְשַׁנ ִים וָּבא ְשִׁליִשׁי ֶאְצָלם ִויכוִֹלים ְלַהְזִקיקוֹ ֶשׁיּ ֹאַכל ַכַּזּ ִית ַפּת – ִיְתּנוּ לוֹ ַפּת‪.‬‬ ‫ֲאָבל ִאם ֵאינוֹ רוֶֹצה – נוֲֹה ִגין ִלֵתּן לוֹ ִלְשׁתּוֹת‪ ,‬אוֹ ֶלֱאֹכל ִמיֵני ְמָגִדים‪ 18,‬וְּמַזְמּ ִנים ָﬠָליו‪ַ ,‬כְּסָּבָרא ָה ִראשׁוָֹנה‪ :‬לב‬ ‫‪3 All of the above applies to including [others to complete a zimun]. If, however,‬‬ ‫‪three people ate bread and therefore recite a zimun, all authorities agree that a‬‬ ‫‪person who ate an olive-sized portion of a vegetable or drank a reviis of a beverage‬‬ ‫‪can respond together with them, even if he did not sit at the table with them, as will‬‬ ‫‪be explained in sec. 198[:2].‬‬ ‫ג ְוָכל ֶזה ְלִﬠְנַין ֵצרוּף‪ֲ ,‬אָבל ְשׁ ָשׁה אוְֹכֵלי ַפּת ֶשְׁמַּזְמּ ִנים ְלִדְבֵרי ַהֹכּל – ָיכוֹל ַלֲﬠנוֹת ִﬠָמֶּהם ַאף ִמי ֶשָׁאַכל ַכַּזּ ִית ָיָרק אוֹ‬ ‫ָשָׁתה ְרִביִﬠית‪ַ ,‬וֲאִפלּוּ ֶשׁלּ ֹא ִבּיִשׁיָבה ַבֻּשְּׁלָחן ִﬠָמֶּהם‪ְ ,‬כּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן קצ"ח‪ :‬לג‬ ‫‪4 A person who joins [others to complete a zimun, but did not partake of bread,‬‬ ‫‪only lesser foods] must be careful not to recite the blessing after his food until he‬‬ ‫‪recites the zimun with them. For once he has recited the blessing after his food or‬‬ ‫‪drink, he is no longer able to be included in the zimun and respond with them, since‬‬ ‫‪he already withdrew from them [by reciting that blessing].19‬‬ ‫ד ַהִמְּצָטֵרף ָצ ִרי ִלָזֵּהר ֶשׁלּ ֹא ְלָבֵר ְבָּרָכה ַאֲחרוָֹנה ַﬠד ֶשׁ ְיַּזְמּנוּ ָﬠָליו‪ֶ ,‬שִׁאם ֵבַּר ְבָּרָכה ַאֲחרוָֹנה ַﬠל ֲאִכיָלתוֹ אוֹ ְשִׁתָיּתוֹ‬ ‫– שׁוּב ֵאינוֹ ָיכוֹל ְלַזֵמּן ְוַלֲﬠנוֹת ִﬠָמֶּהם‪ֶ ,‬שְׁכָּבר ִנְסַתֵּלּק ֵמֶהם‪ :‬לד‪19,‬‬ ‫‪5 Until when does the zimun extend? Until the end of the [first] blessing,‬‬ ‫‪Hazan.20All of those who joined in the zimun21must concentrate and listen to the‬‬ ‫‪first blessing of Grace from the leader, as stated in sec. 193.22‬‬ ‫‪Even though he heard the blessing Hazan, [one who ate foods other than bread or‬‬ ‫‪partook of beverages] is not exempt from reciting a blessing after the food he ate,‬‬ ‫‪unless he ate dates23 or — in the case of beverages — if he drank wine, as explained‬‬ ‫‪in sec. 208.24 Nevertheless, as an initial preference, [even if he ate dates or drank‬‬ ‫‪wine], he should have the intent not to fulfill his obligation at the outset by listening‬‬ ‫‪to Grace, because it is initially preferable to recite the appropriate blessing for each‬‬ ‫‪type of food, as will be explained.25‬‬ ‫ה ַﬠד ֵהיָכן הוּא ַהִזּמּוּן? ַﬠד ִסיּוּם ִבּ ְרַכּת "ַהָזּן"‪,‬לה‪ֶ 20,‬שָׁכּל ַהִמְּצָט ְרִפים ַלִזּמּוּן‪ְ 21‬צ ִריִכים ְלַכֵוּן ְוִלְשֹׁמַﬠ ְבָּרָכה‬

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Shulchan Aruch: Chapter 197 - Joining Three or Ten People Together in ...

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‫ ל ֹא ִנְפַטר ָבּהּ‬,"‫ ְוַאף ַﬠל ִפּי ֶשָׁשַּׁמע ִבּ ְרַכּת "ַהָזּן‬22,‫לו‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קצ"ג‬,‫ִראשׁוָֹנה ִמִבּ ְרַכּת ַהָמּזוֹן ִמִפּי ַהְמַזֵמּן‬ ‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר‬,‫ וִּבְשִׁתָיּה ל ֹא ִנְפַטר ֶאָלּא ִאם ֵכּן ָשָׁתה ַי ִין‬23,‫לז ֶאָלּא ִאם ֵכּן ָאַכל ְתָּמ ִרים‬,‫ִמְבָּרָכה ַאֲחרוָֹנה ַﬠל ֲאִכיָלתוֹ‬ ‫ ֶשְׁלַּכְתִּחָלּה‬,‫ ְלַכְתִּחָלּה ְיַכֵוּן ֶשׁלּ ֹא ָלֵצאת ְיֵדי חוָֹבתוֹ ְלַכְתִּחָלּה ִבְּשִׁמיָﬠתוֹ ִבּ ְרַכּת ַהָמּזוֹן‬,‫ וִּמָכּל ָמקוֹם‬24,‫לח‬.‫ְבִּסיָמן ר"ח‬ 25,‫ מ‬:‫לט ְכּמוֹ ֶשׁ ִיְּתָבֵּאר‬,‫ָצ ִרי ְלָבֵר ַﬠל ָכּל ִמין ְבָּרָכה ָה ְראוָּיה לוֹ‬ 6 When two people ate to the point of satiation and they gave a third person a small amount [of bread] to eat so that he could be included in the zimun with them, he may recite Grace for them,26 provided he eats an olive-sized portion of bread. [This ruling applies] even if he did not eat to the point of satiation and thus is not obligated to recite Grace according to Scriptural Law as they are.27 [The rationale:] According to Scriptural Law, even one who did not eat at all may fulfill the mitzvah [of reciting Grace] on behalf of one who ate to the point of satiation.28 For [our Sages’] general principle29 that one who is not obligated in a [mitzvah] may not fulfill [the mitzvah] on behalf of others who are obligated, was stated only with regard to persons who were not commanded [to observe that mitzvah] at all, for example, women in relation to those mitzvos in which they are not obligated.30 In contrast, with regard to all the mitzvos that one is required to fulfill even though he is not obligated to perform them at a given time — only another person is [so obligated] — he is still [considered as] obligated in [the mitzvah], based on the principle of mutual responsibility.31 For all Israel are responsible for each other32 and it is thus incumbent on him to save that other person from sin and absolve him of the responsibility for amitzvah which he incurred the duty to fulfill. True, Grace is one of the blessings recited in appreciation for receiving satisfaction (Birchos HaNehenin) and with regard to Birchos HaNehenin, one who does not receive satisfaction may not fulfill the obligation on behalf of one who receives satisfaction. [The rationale: This mitzvah is not an absolute] obligation for the person [who derives satisfaction], for he could [have chosen] not to derive satisfaction and thus, not become obligated, as stated in sec. 167[:23].33 Nevertheless, with regard to [the other person’s responsibility to recite] Grace, since he already derived satisfaction and became obligated to recite Grace, one is obligated to save him from transgressing [by] reciting Grace on his behalf. [The above applies according to Scriptural Law.] Nevertheless, our Sages ruled34 that one who did not eat bread may not recite Grace, for one should not recite Birchos HaNehenin unless he received satisfaction. They supportedthis ruling35 by drawing on the verse:36 “When you have eaten and are satiated, you shall bless…,” and inferring “[only] one who ate should bless.” [They imposed this restriction universally, ruling that] even when a person who ate and was satiated does not know how to recite the blessings, another person may not recite the blessings on his behalf.37 [Although one who knows how to recite Grace has an obligation to fulfill the mitzvah on behalf of a person who does not know,] our Sages [ruled that he should refrain from doing so. This is within their power, for they] have the authority to uproot a Scriptural obligation [by instructing a person] to remain passive and refrain from action.38 Moreover, in this instance, [the Sages] are not [necessarily] uprooting [the mitzvah], for another person may come and eat with him and recite the blessings on his behalf. When, by contrast, a person ate even an olive-sized portion of bread, [the above does not apply]. Since he is reciting a blessing in appreciation of the satisfaction that he himself received [from eating bread, while doing so,] he may also fulfill [the obligation] of the other person who ate to the point of satiation.

12/14/2020, 12:13 PM

Shulchan Aruch: Chapter 197 - Joining Three or Ten People Together in ...

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https://www.chabad.org/library/article_cdo/aid/3335627/jewish/Shulcha...

If, however, he did not eat an olive-sized portion of bread over which the Grace after Meals is recited, even if he ate cooked food from the five species [of grain] over which the one blessing that encapsulates the three blessings [of Grace] is recited, he may not recite Grace to fulfill the obligations of those who ate bread, even if they only ate an olive-sized portion.39 There are other authorities who maintain that one who did not eat to the point of satiation may not fulfill the obligation [of Grace] on behalf of one who ate to the point of satiation.40 It is desirable to give weight to their words as an initial preference. Thus if there are some members of a group who ate to the point of satiation and others who did not eat to the point of satiation, one of those who ate to the point of satiation should recite Grace and fulfill the obligation of the others. An exception [to this rule]: When none of the people who ate to the point of satiation knows how to recite Grace. In such an instance, a person who ate an olivesized portion should recite Grace and fulfill the obligation for all [those present].41 ([This leniency applies] when the person was already satiated before he partook of the olive-sized portion and thus it is impossible for him to eat more and thereby bring himself to the point where he is obligated according to Scriptural Law. If, however, it is possible for him to eat more, he should give weight to the second opinion [and eat to the point of satiation before reciting Grace]). ‫ ִאם ָאַכל ַכַּזּ ִית ַפּת – ָיכוֹל ְלָבֵר ָלֶהם ִבּ ְרַכּת‬,‫ו ְשַׁנ ִים ֶשָׁאְכלוּ ְוָשְׂבעוּ ְוָנְתנוּ ִלְשִׁליִשׁי ֶלֱאֹכל ְמַﬠט ֶשׁ ִיְּצָטֵרף ִﬠָמֶּהם ְלִזמּוּן‬ ‫ ְלִפי ֶשִׁמּן ַהתּוָֹרה ַאף ִמי‬27,‫מב‬,‫ ֲאִפלּוּ ל ֹא ָאַכל ְכֵּדי ְשִׂביָﬠה ְוֵאינוֹ ַחָיּב ְבִּב ְרַכּת ַהָמּזוֹן ִמן ַהתּוָֹרהמא ְכּמוָֹתם‬26,‫ַהָמּזוֹן‬ ‫ ָכּל ִמי ֶשֵׁאינוֹ ְמֻחָיּב ַבָּדָּבר ֵאינוֹ מוִֹציא‬29,‫ מג‬:‫ ֶשׁלּ ֹא ָאְמרוּ‬28,‫ֶשׁלּ ֹא ָאַכל ְכָּלל ָיכוֹל ְלהוִֹציא ֶאת ִמי ֶשָׁאַכל ְוָשַׂבע‬ ‫ ֲאָבל ָכּל ֶשִׁמְּצָוה זוֹ נוֶֹהֶגת‬30,‫ ְכּמוֹ ָנִשׁים ְבִּמְצוֹת ֶשֵׁאיָנן נוֲֹהגוֹת ָבֶּהן‬,‫ ֶאָלּא ְבִּמי ֶשֵׁאינוֹ ְמֻצֶוּה ְכָּלל‬,‫ֲאֵח ִרים ְיֵדי חוָֹבָתם‬ ‫ ֶשָׁכּל‬31,‫מו‬,‫מד ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִנְתַחֵיּב ָבּהּ ַﬠָתּה הוּא ֶאָלּא ֲחֵברוֹ – ִנְקָרא הוּא ַגּם ֵכּן ְמֻחָיּב ַבָּדָּברמה ִמִדּין ֲﬠֵרבוּת‬,‫ָבֶּהן‬ ‫מח‬.‫ וְּלָפְטרוֹ ִמִמְּצָוה ֶשׁ ִנְּתַחֵיּב ָבּהּ‬,‫ ְוָﬠָליו ְלַהִצּיל ֲחֵברוֹ ֵמָﬠוֹן‬32,‫מז‬,‫ִיְשָׂרֵאל ֲﬠֵרִבים ֶזה ָבֶּזה‬ ‫ ְלִפי ֶשֵׁאינוֹ ְמֻחָיּב‬,‫ וְּבִב ְרַכּת ַהֶנֱּה ִנין ִמי ֶשֵׁאינוֹ ֶנֱהָנה ֵאינוֹ מוִֹציא ֶאת ִמי ֶשֶׁנֱּהָנה‬,‫ְוַאף ֶשִׁבּ ְרַכּת ַהָמּזוֹן ִהיא ִבּ ְרַכּת ַהֶנֱּה ִנין‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ ֶשָׁיּכוֹל הוּא ֶשׁלּ ֹא ֵלָהנוֹת ְוֶשׁלּ ֹא ְלִהְתַחֵיּב ִבְּבָרָכה‬,‫ִבְּבָרָכה זוֹ ִמשּׁוּם ֲﬠֵרבוּת הוִֹאיל ְוֵאינוֹ חוָֹבה ַﬠל ֲחֵברוֹ‬ ‫ ְבִּב ְרַכּת ַהָמּזוֹןנ ֵכּיָון ֶשְׁכָּבר ֶנֱהָנה ְו ִנְתַחֵיּב ְלָבֵר נא – ְמֻחָיּב הוּא ְלַהִצּילוֹ ֵמָﬠוֹן וְּלָבֵר‬,‫ ִמָכּל ָמקוֹם‬33,‫מט‬,‫ְבִּסיָמן קס"ז‬ ‫לוֹ‬. ‫ ֶשֵׁאין ְלָבֵר ִבּ ְרַכּת ַהֶנֱּה ִנין ְבּל ֹא‬,‫ ֶשִׁמּי ֶשׁלּ ֹא ָאַכל ַפּת ֵאינוֹ ָיכוֹל ְלָבֵר ִבּ ְרַכּת ַהָמּזוֹן‬34,‫ֶאָלּא ֶשַׁהֲחָכִמים ָאְמרוּ‬ ‫ ַוֲאִפלּוּ ִאם ֶזה‬34. ‫ ִמי ֶשָׁאַכל הוּא ְיָבֵר‬,"‫ " ְוָאַכְלָתּ ְוָשָׂבְﬠָתּ וֵּבַרְכָתּ‬36,‫ נד‬:‫ ַﬠל ַמה ֶשָּׁכּתוּב‬35,‫נב ְוָסְמכוּ ֶזהנג‬,‫ֲהָנָאה‬ ‫ ֶשֵׁיּשׁ ֹכַּח ְבַּיד ֲחָכִמים ַלֲﬠֹקר ָדָּבר ִמן ַהתּוָֹרה ְבֵּשׁב ְוַאל‬37,‫נה‬,‫ֶשָׁאַכל ְוָשַׂבע ֵאינוֹ יוֵֹדַﬠ ְלָבֵר – ֵאין ֲחֵברוֹ ְמָבֵר לוֹ‬ ‫ ֵכּיָון‬,‫ ֲאָבל ִמי ֶשָׁאַכל ַפּת ֲאִפלּוּ ַכַּזּ ִית‬.‫ ֶשָׁיּכוֹל ַאֵחר ֶלֱאֹכל ִﬠמּוֹ וְּלָבֵר לוֹ‬,‫ ְועוֹד ֶשֶׁזּה ֵאיָנהּ ֲﬠִקיָרה‬38,‫נו‬,‫ַתֲּﬠֶשׂה‬ ‫ֶשְׁמָּבֵר ַﬠל ֲהָנַאת ַﬠְצמוֹ – מוִֹציא ַגּם ֵכּן ֲחֵברוֹ ֶשָׁאַכל ְכֵּדי ְשִׂביָﬠה‬. ‫ ֲאִפלּוּ ָאַכל ַתְּבִשׁיל ֵמֲחֵמֶשׁת ַהִמּי ִנים ֶשְׁמָּב ְרִכין ַאֲחָריו ֵמֵﬠין‬,‫ֲאָבל ִאם ל ֹא ָאַכל ַכַּזּ ִית ַפּת ֶשְׁמָּב ְרִכין ַאֲחָריו ִבּ ְרַכּת ַהָמּזוֹן‬ 39.‫נז ֲאִפלּוּ ל ֹא ָאְכלוּ ֶאָלּא ַכַּזּ ִית‬,‫ָשׁ שׁ – ֵאינוֹ ָיכוֹל ְלָבֵר ִבּ ְרַכּת ַהָמּזוֹן ְכֵּדי ְלהוִֹציא ֶאת ָהאוְֹכִלים ַפּת‬ ,‫ ְוטוֹב ָלֹחשׁ ְלִדְבֵריֶהם ְלַכְתִּחָלּה‬40.‫ְוֵישׁ אוְֹמ ִריםנח ֶשִׁמּי ֶשׁלּ ֹא ָאַכל ְכֵּדי ְשִׂביָﬠה ֵאינוֹ מוִֹציא ֶאת ִמי ֶשָׁאַכל ְכֵּדי ְשִׂביָﬠה‬ ‫ֶשִׁאם ְבֵּני ֲחבוָּרה ִמְקָצָתם ָאְכלוּ ְכֵּדי ְשִׂביָﬠה וִּמְקָצָתם ל ֹא ָאְכלוּ ְכֵּדי ְשִׂביָﬠה – ְמָבֵר ֶאָחד ֵמָהאוְֹכִלים ְכֵּדי ְשִׂביָﬠה‬ ‫נט ֶאָלּא ִאם ֵכּן ֶשָׁהאוְֹכִלים ְכֵּדי ְשִׂביָﬠה ֵאין ָבֶּהם ִמי ֶשׁיּוֵֹדַﬠ ְלָבֵר – ֲאַזי ְיָבֵר ִמי ֶשָׁאַכל ַכַּזּ ִית‬.‫ְויוְֹצִאים ָהֲאֵח ִרים‬ ‫ ֶשִׁאי ֶאְפָשׁר לוֹ ְלָהִביא ַﬠְצמוֹ ִליֵדי ִחיּוּב ֶשׁל‬,‫ )ִאם ָהָיה ָשֵׂבַﬠ ְכָּבר ֹקֶדם ֶשָׁאַכל ַהַכַּזּ ִית‬41,‫ְויוִֹציא ֶאת ֻכָּלּם ְיֵדי חוָֹבָתםס‬ (‫ ֲאָבל ִאם ֶאְפָשׁר לוֹ ֶלֱאֹכל יוֵֹתר – ֵישׁ ָלֹחשׁ ַלְסָּבָרא ָהַאֲחרוָֹנה‬.‫תּוָֹרהסא ַﬠל ְיֵדי ֶשׁיּ ֹאַכל יוֵֹתר‬: 7 When all those dining ate to the point of satiation and some also drank, while others did not drink — and they desire to drink — it is preferable that one of those who drank should lead Grace. For there are authorities who maintain that according to Scriptural Law, one is not obligated to recite Grace unless he drank —

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if he desires to drink. Our Sages42 derived this from the verse: “When you have eaten and are satiated,” stating “When you have eaten” — this refers to eating; “And are satiated” — this refers to drinking. Although fundamentally, the halachah does not follow their view, for [their interpretation of the verse] is merely an asmachta which the Sages used as a support for their ruling that one is obligated to recite Grace even when he ate only an olive-sized portion. [To explain: Instead of interpreting the verse simply, that one is required to recite Grace only when he ate until he is satiated, they interpreted it as implying] “When you have eaten” — this refers to eating and “eating” means partaking of an olivesized amount. “And are satiated” — this refers to drinking. [Thus seemingly one may be required to “bless,” i.e., recite Grace, even when he is not satiated. In truth,] however, a verse may not be extended beyond its literal meaning and one is not obligated to recite Grace unless he ate and was satiated, even if he did not drink. Nevertheless, it is commendable to give weight to their words where possible and have a person who [not only ate, but also] drank recite Grace. If, however, some of the company ate to the point of satiation, but did not drink and others did not eat to the point of satiation, but drank, Grace should be led by one who ate to the point of satiation, even though he did not drink, because fundamentally, the halachah follows the approach of the authorities who maintain that the Scriptural obligation of Grace depends on eating to the point of satiation, [and] not [at all] on drinking. ‫סב‬,‫ וִּמְקָצָתם ָשׁתוּ וִּמְקָצָתם ל ֹא ָשׁתוּ ְוֵהם ְתֵּאִבים ִלְשׁתּוֹת – טוֹב ֶשׁ ְיָּבֵר ִמי ֶשָׁשָּׁתה‬,‫ז ְוִאם ָאְכלוּ ֻכָּלּם ְכֵּדי ְשִׂביָﬠה‬ ‫ " ְוָאַכְלָתּ‬36,‫ ֶשֶׁנֱּאַמרסד‬,‫ְלִפי ֶשֵׁיּשׁ אוְֹמ ִריםסג ֶשִׁמּן ַהתּוָֹרה ֵאינוֹ ַחָיּב ְלָבֵר ֶאָלּא ִאם ָשָׁתה ִאם הוּא ָתֵּאב ִלְשׁתּוֹת‬ ‫ " ְוָשָׂבְﬠָתּ" – זוֹ ְשִׁתָיּה‬,‫ " ְוָאַכְלָתּ" – זוֹ ֲאִכיָלה‬42,‫ סה‬:‫ ְוָד ְרשׁוּ ֲחָכִמים‬,"‫ ְוָשָׂבְﬠָתּ‬. ‫ ֶשֶׁנֱּאַמר‬,‫ הוּא ֶשָׁסְּמכוּ ֲחָכִמיםסו ְלַחֵיּב ִבּ ְרַכּת ַהָמּזוֹן ַﬠל ַכַּזּ ִית‬35‫ ֶשֶׁזּה ֶסֶמ ְבָּﬠְלָמא‬,‫ְוַאף ַﬠל ִפּי ֶשֵׁאין ִדְּבֵריֶהם ִﬠָקּר‬ ‫ ֶשֵׁאינוֹ ַחָיּב ְלָבֵר‬,‫ ֲאָבל ֵאין ַהִמְּקָרא יוֵֹצא ִמיֵדי ְפּשׁוּטוֹ‬,‫ " ְוָשָׂבְﬠָתּ" – זוֹ ְשִׁתָיּה‬,‫ ַוֲאִכיָלה ְבַּכַזּ ִית‬,‫" ְוָאַכְלָתּ" – זוֹ ֲאִכיָלה‬ ‫ ֶשׁ ְיָּבֵר ִמי ֶשָׁשָּׁתה‬,‫ ִמָכּל ָמקוֹם טוֹב ָלֹחשׁ ְלִדְבֵריֶהם ְבָּמקוֹם ֶשֶׁאְפָשׁר‬,‫ֶאָלּא ְכֶּשָׁאַכל ְוָשַׂבע ַוֲאִפלּוּ ל ֹא ָשָׁתה‬. ‫שַׂבע ַאף ַﬠל ִפּי ֶשׁלּ ֹא‬ ֹ ‫שַׂבע ְוָשׁתוּ – ְיָבֵר ִמי ֶשָׁאַכל ָל‬ ֹ ‫שַׂבע ְול ֹא ָשׁתוּ וִּמְקָצָתם ל ֹא ָאְכלוּ ָל‬ ֹ ‫ֲאָבל ִאם ִמְקָצָתם ָאְכלוּ ָל‬ ‫ סז‬:‫ ֵכּיָון ֶשָׁהִﬠָקּר ְכָּהאוְֹמ ִרים ֶשִׁחיּוּב ִבּ ְרַכּת ַהָמּזוֹן ִמן ַהתּוָֹרה ָתּלוּי ַבֲּאִכיָלה ְכֵּדי ְשִׂביָﬠה ְול ֹא ִבְּשִׁתָיּה‬,‫ָשָׁתה‬ 8 All of the above applies when Grace is recited as ordained by the Sages. i.e., the leader of Grace alone recites Grace and fulfills the obligation on behalf of all the others. At present, when all recite Grace quietly together with the leader, there is no need to be concerned with all the above. [Instead,] even a person who ate only an olive-sized portion [of bread] and did not drink may lead Grace, even though there are others who ate to the point of satisfaction and drank. Nevertheless, it was already explained in sec. 183[:10] that it is not proper for people to conduct themselves in this manner. Instead, they should listen to the leader of Grace at least until he concludes the blessing Hazan. ‫ ֲאָבל ַﬠְכָשׁו ֶשֻׁכָּלּם‬.‫ ֶשַׁהְמַזֵמּן ְלַבד הוּא ְמָבֵר וּמוִֹציא ֶאת ֻכָּלּם ְיֵדי חוָֹבָתם‬,‫ח ְוָכל ֶזה ְכֶּשְׁמָּב ְרִכים ְבִּזמּוּן ְכִּתקּוּן ֲחָכִמים‬ ‫ ַאף ַﬠל ִפּי ֶשֵׁיּשׁ‬,‫ ְוָיכוֹל ְלָבֵר ַאף ִמי ֶשָׁאַכל ַכַּזּ ִית ְלַבד ְול ֹא ָשָׁתה‬,‫ְמָב ְרִכים ְבַּלַחשׁ ִﬠם ַהְמַזֵמּן – ֵאין ָלֹחשׁ ְלָכל ֶזה‬ ‫סח‬.‫שַׂבע ְוָשׁתוּ‬ ֹ ‫ֲאֵח ִרים ֶשָׁאְכלוּ ָל‬ ‫ ֶאָלּא ִיְשְׁמעוּ ִמִפּי ַהְמַזֵמּן ְלָפחוֹת ַﬠד ִסיּוּם ִבּ ְרַכּת "ַהָזּן‬,‫"ֶאָלּא ֶשְׁכָּבר ִנְתָבֵּאר ְבִּסיָמן קפ"גסט ֶשֵׁאין ִל ְנֹהג ֵכּן‬:

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9 [The following laws apply if] someone was already satiated before he ate, but nevertheless overate [grossly].43 If his palate derived satisfaction from eating,44 he should recite a blessing beforehand and afterwards, and he may fulfill the obligation on behalf of others, even though they are obligated according to Scriptural Law and his own obligation is merely Rabbinic in origin. If, however, eating [more] repulses him and his palate does not derive satisfaction from it, he should not recite a blessing at all, neither before eating, nor afterwards. For [eating in such a manner] is not considered eating at all with regard to any of the Torah’s mitzvos, neither in regard to positive commandments, as stated in sec. 476[:5],45 nor with regard to negative commandments, as stated in sec. 612[:5].46 ‫ – ְמָבֵר ְלָפָניו‬44‫ ִאם ֶנֱהָנה ְגּרוֹנוֹ ֵמאוָֹתהּ ָהֲאִכיָלה‬43,‫ט ִמי ֶשָׁהָיה ְכָּבר ָשֵׂבַﬠ ֹקֶדם ֶשָׁאַכל ְוָאַכל ֲאִכיָלה ַגָּסּה‬ ‫עא ֲאָבל‬.‫ וּמוִֹציא ֲאֵח ִרים ְיֵדי חוָֹבָתםע ַאף ַﬠל ִפּי ֶשֵׁהם ַחָיִּבים ִמן ַהתּוָֹרה ְוהוּא ֵאינוֹ ַחָיּב ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‬,‫וְּלַאֲחָריו‬ ‫עב ְלִפי ֶשׁזּוֹ ֵאיָנהּ ֲחשׁוָּבה‬,‫ ל ֹא ְלָפֶניָה ְול ֹא ְלַאֲחֶריָה‬,‫ִאם ַנְפשׁוֹ ָקָצה ָﬠָליו ְוֵאין ְגּרוֹנוֹ ֶנֱהָנה ֵמֲאִכיָלתוֹ – ֵאינוֹ ְמָבֵר ְכָּלל‬ ‫ ֵבּין ְלִﬠ ְנַין ִמְצוֹת ל ֹא‬45,‫עג‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן תע"ו‬,‫ ֵבּין ְלִﬠ ְנַין ִמְצוֹת ֲﬠֵשׂה‬,‫ֲאִכיָלה ְכָּלל ְלָכל ִמְצוֹת ֶשַׁבּתּוָֹרה‬ 46,‫ עד‬:‫ ְכָּמה ֶשָׁכַּתְבנוּ ְבִּסיָמן תרי"ב‬,‫ַתֲﬠֶשׂה‬

12/14/2020, 12:13 PM

Shulchan Aruch: Chapter 198 - [How] One Person Who Enters [Place] ...

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Shulchan Aruch: Chapter 198 - [How] One Person Who Enters [Place] Where Three People Ate [Together Should Conduct Himself] By Rabbi Schneur Zalman of Liadi

SECTION 198 [How] One Person Who Enters [the Place] Where Three People Ate [Together Should Conduct Himself]. (1–2) ‫ וּבוֹ ב' ְסִﬠיִפים‬,‫קצח ֶאָחד ִנְכַנס ֵאֶצל ְשׁ ָשׁה ֶשָׁאְכלוּ‬: 1 [The following rules apply when] three people ate [together] and began reciting Grace with a zimun and another person who did not eat enters: If he enters when the leader says: Nevareich sheachalnu mishelo, “Let us bless Him of Whose [bounty] we have eaten,” he is obligated to respond: Baruch u’mevorach shmo tamid leolam vaed, “Blessed and praised be His name continually, forever and ever.”1 Afterwards, he does not respond Amen when the others [respond]: Baruch sheachalnu mishelo…, “Blessed be He of Whose [bounty] we have eaten…,” as stated in sec. 195[:4].2 If those dining are reciting a zimun with [a quorum of] ten, he should respond: Baruch Elokeinu u’movorach shmo tamid leolam vaed, “Blessed be our G-d and praised be His name continually, forever and ever.” This law also applies if he was [with them] in the place where they ate, but did not eat with them. If he did not respond to [the leader] in this manner, or if he entered as the people dining were responding: “Blessed be He of Whose [bounty] we have eaten…,” he may not respond, “Blessed and praised…,” because he did not hear the leader announce: “Let us bless….” (Even according to the authorities who maintain that one who did not hear Barchu… (“Bless…”)from the sheliach tzibbur may respond [Baruch A-donai HaMevorach…, “Blessed be G-d Who is blessed…”] together with the congregation,3 in this instance, the person may not respond with those who dined, for they say: “Blessed be He of Whose [bounty] we have eaten…,” and he did not eat. Nor is it fitting for him to respond independently [“Blessed and praised…,”] since he did not hear [the announcement: “Let us bless….” Hence,] he should [merely] respond Amen after their response. Consequently, he should [also] not respond again after the leader repeats: “Blessed be He of Whose [bounty] we have eaten….” Needless to say, one is obligated to respond Amen after actual blessings that contain G-d’s name, even though he is not obligated to recite these [blessings]. If one enters as the leader is repeating: “Blessed be He of Whose [bounty] we have eaten…,” there are authorities who maintain that he is obligated to respond Amen afterwards. Other authorities maintain that he need not respond. [Their rationale:]

12/14/2020, 12:14 PM

‫‪https://www.chabad.org/library/article_cdo/aid/3335630/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 198 - [How] One Person Who Enters [Place] ...‬‬

‫‪Since the others who dined remain silent, there is no obligation for him [to‬‬ ‫)‪respond] at all. (Weight should be given to the first opinion.‬‬ ‫א ְשׁ ָשׁה ֶשָׁאְכלוּ ְוֵהם ְמָב ְרִכים ְבִּזמּוּן ְוִנְכַנס ֶאָחד ֶשׁלּ ֹא ָאַכל‪ִ ,‬אם ִנְכַנס ְכֶּשָׁאַמר ַהְמָבֵר ‪ְ " :‬נָבֵר ֶשָׁאַכְלנוּ ִמֶשּׁלּוֹ" –‬ ‫ַחָיּב ַלֲﬠנוֹת ַאֲחָריו‪ָ" :‬בּרוּ וְּמֹבָר א ְשׁמוֹ ָתִּמיד ְלעוָֹלם ָוֶﬠד"‪,‬ב‪ְ 1,‬ושׁוּב ֵאינוֹ עוֶֹנה "ָאֵמן" ַאַחר "ָבּרוּ ֶשָׁאַכְלנוּ"‪ְ ,‬כּמוֹ‬ ‫ֶשִׁנְּתָבֵּאר ְבִּסיָמן קצ"ה‪.‬ג‪ְ 2,‬וִאם ְמַזְמּ ִנים ַבֲּﬠָשָׂרה – עוֶֹנה ַאֲחָריו‪ָ" :‬בּרוּ ֱא ֵהינוּ וְּמֹבָר ְשׁמוֹ ָתִּמיד ְלעוָֹלם ָוֶﬠד"‪.‬ד‬ ‫ְוהוּא ַהִדּין ִאם ָהָיה ָשׁם ְכֶּשָׁאְכלוּ ְול ֹא ָאַכל ִﬠָמֶּהם‪.‬ה‬ ‫ְוִאם ל ֹא ָﬠָנה ַאֲחָריו ָכּ ‪,‬ו אוֹ ֶשׁ ִנְּכַנס ְכֶּשַׁהְמֻסִבּין עוֹ ִנין‪ָ" :‬בּרוּ ֶשָׁאַכְלנוּ"‪ֶ ,‬שֵׁאינוֹ ָיכוֹל ַלֲﬠנוֹת‪ָ" :‬בּרוּ וְּמֹבָר "‪ֵ ,‬כּיָון‬ ‫ֶשׁלּ ֹא ָשַׁמע ֶשָׁאַמר ַהְמָבֵר ‪ְ " :‬נָבֵר " ) ְוַאף ְלִדְבֵרי ָהאוְֹמ ִריםז ֶשִׁמּי ֶשׁלּ ֹא ָשַׁמע "ָבּ ְרכוּ" ִמְשִּׁליַח ִצבּוּר ָיכוֹל ַלֲﬠנוֹת ִﬠם‬ ‫ַהִצּבּוּר‪ָ – 3‬כּאןח ֵאינוֹ ָיכוֹל ַלֲﬠנוֹת ִﬠם ַהְמֻסִבּין‪ֶ ,‬שֵׁהם עוֹ ִנים‪ָ" :‬בּרוּ ֶשָׁאַכְלנוּ"‪ְ ,‬והוּא ל ֹא ָאַכל‪ְ ,‬וַלֲﬠנוֹת ִבְּפֵני ַﬠְצמוֹ ַגּם‬ ‫ֵכּן ֵאינוֹ ָראוּי‪ֵ ,‬כּיָון ֶשׁלּ ֹא ָשַׁמע( – ַיֲﬠֶנה ַאֲחֵריֶהם "ָאֵמן"‪,‬ט‪ְ 1,‬ושׁוּב ֵאינוֹ עוֶֹנה ַאַחר "ָבּרוּ ֶשָׁאַכְלנוּ" ֶשׁחוֵֹזר ַהְמָבֵר ‪.‬י‬ ‫ְוֵאין ָצ ִרי לוַֹמר ַבְּבָּרכוֹת ַהְגּמוּרוֹת ֶשֵׁיּשׁ ָבֶּהן ַהְזָכַּרת ַהֵשּׁם‪ֶ ,‬שַׁחָיּב ַלֲﬠנוֹת ַאֲחֵריֶהם "ָאֵמן" ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ַחָיּב‬ ‫ָבֶּהם‪.‬יא‬ ‫ְוִאם ִנְכַנס ְכֶּשַׁהְמָבֵר חוֵֹזר ְואוֵֹמר‪ָ" :‬בּרוּ ֶשָׁאַכְלנוּ" – ֵישׁ אוְֹמ ִריםיב ֶשָׁצּ ִרי ַלֲﬠנוֹת ַאֲחָריו "ָאֵמן"‪ְ .‬וֵישׁ אוְֹמ ִריםיג‬ ‫‪ֶ:‬שֵׁאין ָצ ִרי ‪ֶ ,‬שֵׁכּיָון ֶשַׁהְמֻסִבּים ֶשָׁאְכלוּ ֵהם שׁוְֹתִקים – ֵאין ָﬠָליו שׁוּם ִחיּוּב ְכָּלל ) ְוֵישׁ ָלֹחשׁ ַלְסָּבָרא ָה ִראשׁוָֹנה(‬ ‫‪2 All the above applies when [the visitor] did not eat or drink [beforehand. A‬‬ ‫‪different rule applies,] however, if he ate an olive-sized portion of a vegetable or‬‬ ‫‪other food, or drank a reviis of any beverage and entered [the place where] the‬‬ ‫‪others [were eating] without having recited the blessing after partaking of them.4‬‬ ‫‪Even though he did not eat in their company, as one group, but [ate] in another‬‬ ‫‪building, he may respond with them, “Blessed be He of Whose [bounty] we have‬‬ ‫‪eaten….”5‬‬ ‫‪(Even if he entered [only] when all those dining were responding, he may respond‬‬ ‫‪with them, “Blessed be He of Whose [bounty] we have eaten …,” even though he did‬‬ ‫‪not hear the leader say “Let us bless….” [The rationale:] He is responding together‬‬ ‫‪with the others who heard [this announcement].6 This follows the opinion of the‬‬ ‫)‪authorities who make similar statements with regard to Barchu.‬‬ ‫ב ְוָכל ֶזה ְכֶּשׁהוּא ל ֹא ָאַכל ְול ֹא ָשָׁתה‪ֲ ,‬אָבל ִאם ָאַכל ַכַּזּ ִית ָיָרק אוֹ ָדָּבר ַאֵחר‪ ,‬אוֹ ָשָׁתה ְרִביִﬠית ֵמֵאיֶזה ַמְשֶׁקה‪ְ ,‬ול ֹא‬ ‫ֵבַּר ֲﬠַד ִין ְבָּרָכה ַאֲחרוָֹנהיד‪ְ 4,‬ו ִנְכַנס ֶאְצָלם – ָיכוֹל ַלֲﬠנוֹת ִﬠָמֶּהם‪ָ" :‬בּרוּ ֶשָׁאַכְלנוּ ִמֶשּׁלּוֹ"‪ַ 5,‬אף ַﬠל ִפּי ֶשׁלּ ֹא ָאַכל‬ ‫ִﬠָמֶּהם ַבֲּחבוָּרה ַאַחת ֶאָלּא ְבַּב ִית ַאֵחר‪.‬טו‬ ‫ַוֲאִפלּוּ ִנְכַנס ְבָּשָׁﬠה ֶשָׁכּל ַהְמֻסִבּין עוֹ ִנין – עוֶֹנה ִﬠָמֶּהם‪ָ" :‬בּרוּ ֶשָׁאַכְלנוּ"‪ַ ,‬אף ַﬠל ִפּי ֶשׁלּ ֹא ָשַׁמע "ְנָבֵר "‪ֵ ,‬כּיָון(‬ ‫טז‪ֶ") 3:‬שׁעוֶֹנה ִﬠם ַהְמֻסִבּין ֶשָׁשְּׁמעוּ‪ְ 6,‬לִפי ִדְּבֵרי ָהאוְֹמ ִרים ֵכּן ְבּ"ָב ְרכוּ‬

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Shulchan Aruch: Chapter 199 - Who May Be Included In A Zimun And...

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https://www.chabad.org/library/article_cdo/aid/3335631/jewish/Shulcha...

Shulchan Aruch: Chapter 199 - Who May Be Included In A Zimun And Who May Not Be Included By Rabbi Schneur Zalman of Liadi

SECTION 199 Who May Be Included In A Zimun And Who May Not Be Included. (1–11) ‫ וּבוֹ י"א ְסִﬠיִפים‬,‫קצט ַﬠל ִמי ְמַזְמּ ִנין ְוַﬠל ִמי ֵאיָנן ְמַזְמּ ִנין‬: 1 An attendant who ate an olive-sized portion [of food] may be included in a zimun1even if he did not sit down at the table with [the others],2 but instead, stood and served them, eating while standing. [Despite the fact that] he also came and went in the middle of eating and did not join them in a fixed sitting at all, he may be included in a zimun with them. Since this is the manner in which he eats, this is the manner in which he — in contrast to others, as stated in sec. 193[:2] — is included in the setting of a meal. ‫ ַבֻּשְּׁלָחן ִﬠָמֶּהם ֶאָלּא עוֵֹמד וְּמַשֵׁמּשׁ ֲﬠֵליֶהםג ְוָאַכל‬2,‫ ֶשַׁאף ֶשׁלּ ֹא ָקַבע ַﬠְצמוֹב‬1,‫א‬,‫א ַהַשָּׁמּשׁ ֶשָׁאַכל ַכַּזּ ִית ְמַזְמּ ִנים ָﬠָליו‬ ‫ ֶשֵׁכּיָון ֶשֶׁדֶּר ֲאִכיָלתוֹ‬,‫ ְוַגם הוֵֹל וָּבאד ְבֶּאְמַצע ֲאִכיָלתוֹ ְוֵאין לוֹ ְקִביעוּת ְכָּלל ִﬠָמֶּהם – ִמְצָטֵרף ִﬠָמֶּהם ְלִזמּוּן‬,‫ְמֻﬠָמּד‬ ‫ ז‬:‫ו ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קצ"ג‬,‫ה ַמה ֶשֵּׁאין ֵכּן ְבִּאישׁ ַאֵחר‬,‫ְבָּכ – זוֹ ִהיא ְקִביעוּתוֹ‬ 2 In the present age, a Samaritan3 may not be included in a zimun, even if he is a chaveir.4 For our Sages already issued a definitive ruling concerning them, deeming them as utter gentiles with regard to all matters. (A Sadducee,5 by contrast, may be included in a zimun if he is a chaveir.) ‫ ֶשְׁכָּבר ִנְמנוּ ֲﬠֵליֶהם ַוֲﬠָשׂאוּם ְכָּנְכ ִרים ְגּמוּ ִרים ְלָכל‬4,‫ ַבְּזַּמן ַהֶזּה ֵאינוֹ ִמְצָטֵרף ְלִזמּוּןח ֲאִפלּוּ הוּא ָחֵבר‬3‫ב כּוִּתי‬ ‫ ְמַזְמּ ִנין ָﬠָליו ִאם ָחֵבר הוּא( י‬5‫ִדְּבֵריֶהםט )ֲאָבל ְצדוִֹקי‬: 3 An unlearned person6 may not be included in a zimun. In this context, the term “unlearned” includes even one who studied the Written Law and the Oral Law, but did not train under Torah scholars7 to raise questions and resolve difficulties, and, through that process, understand the motivating principles for the rulings of Torah Law.8 [This represented the practice in the Talmudicera.] In the present era, even an utterly unlearned person is included in a zimun, lest every person build a platform for himself.9 For if the learned separate from [the unlearned, the unlearned] will separate themselves from the community entirely. Nevertheless, a person who does not recite the Shema in the morning and the evening should not be included in a zimun.10Since [even] most of the unlearned people read [the Shema], there is no need for concern thatsomewill “build a platform for themselves” if they separate themselves from those few who do not read [the Shema].11 Needless to say, this applies with regard to a wicked person who commits transgressions in public. His status is no better than that of an

12/14/2020, 12:14 PM

Shulchan Aruch: Chapter 199 - Who May Be Included In A Zimun And...

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unlearned person in the Talmudicera. (His status is not comparable to that of the Samaritans before the Sages decreed that they [be considered as gentiles].12 For they were meticulous in the performance of those mitzvos that they did observe and [moreover,] they did not rebel against or spurn those [mitzvos] that they did not observe. They merely followed the practice of their ancestors.) ‫ ְלַהְקשׁוֹת ְוִלְפֹרק ְלָהִבין ִמתּוָֹכם‬7,‫ ְול ֹא ִשֵׁמּשׁ ַתְּלִמיֵדי ֲחָכִמיםיא‬,‫ ַוֲאִפלּוּ ָקָרא ְוָשָׁנה‬.‫ ֵאין ְמַזְמִּנים ָﬠָליו‬6‫ג ַﬠם ָהָאֶרץ‬ ‫טו ְכֵּדי‬,‫יג ְוַﬠְכָשׁו ְמַזְמּ ִנים ֲאִפלּוּ ַﬠל ַﬠם ָהָאֶרץיד ָגּמוּר‬.‫ – ֲהֵרי ֶזה ַﬠם ָהָאֶרץ ְלִﬠְנָין ֶזה‬8,‫ַטֲﬠֵמי ַהִמְּשָׁניוֹת ַﬠל ֻבּ ְרָיםיב‬ ‫יז‬.‫ ֶשִׁאם ָהיוּ פּוֹ ְרִשׁים ֵמֶהם – ַגּם ֵהם ָהיוּ פּוֹ ְרִשׁים ִמן ַהִצּבּוּר ְלַגְמֵרי‬9,‫טז‬,‫ֶשׁלּ ֹא ְיֵהא ָכּל ֶאָחד הוֵֹל וּבוֶֹנה ָבָּמה ְלַﬠְצמוֹ‬ ‫ ֶשֵׁכּיָון ֶשֹׁרב ַﬠֵמּי ָהָאֶרץ‬10,‫יח‬,‫ ִמי ֶשֵׁאינוֹ קוֵֹרא ְק ִריַאת ְשַׁמע ַשֲׁח ִרית ְוַﬠ ְרִבית – ֵאין ְמַזְמּ ִנים ָﬠָליו‬,‫וִּמָכּל ָמקוֹם‬ ‫ ְוֵאין‬11,‫יט‬.‫קוֹ ְרִאים – ל ֹא ַשָׁיּ לוַֹמר ֶשְׁיֵּהא ָכּל ֶאָחד הוֵֹל וּבוֶֹנה ָבָּמה ְלַﬠְצמוֹ ִאם ִיְפ ְרשׁוּ ִמיִחיִדים ֶשֵׁאיָנם קוֹ ְרִאים‬ ‫ ֶשֵׁאינוֹ ְמֻﬠֶלּה ֵמַﬠם ָהָאֶרץ ִבְּזַמן ַהַתְּלמוּדכ ) ְוֵאינוֹ דּוֶֹמה ַלכּוִּתים‬,‫ָצ ִרי לוַֹמר ִמי ֶשׁהוּא ָרָשׁע ְועוֵֹבר ֲﬠֵבָרה ְבַּפ ְרֶהְסָיא‬ ,‫כא וְּבִמְצוֹת ֶשׁלּ ֹא ֶהֱחִזיקוּ ֵאיָנן מוֹ ְרִדים וּפוְֹשִׁﬠים‬,‫ ֶשֵׁהם ָהיוּ ְמַדְקְדִּקים ְבִּמְצוֹת ֶשֶׁהְחִזיקוּ ָבֶּהם‬12,‫ֹקֶדם ֶשָׁגְּזרוּ ֲﬠֵליֶהם‬ ‫ֶאָלּא ַמֲﬠֵשׂה ֲאבוֵֹתיֶהם ִבּיֵדיֶהם( כב‬: 4 A non-Jew may not be included in a zimun even if he has the intent to bless our G-d. Even [a person in the process of] conversion who was circumcised, but did not yet immerse himself,13 may not be included in a zimun, because his conversion does not take effect until he has been circumcised and has immersed himself in a proper manner. A full-fledged convert may recite Grace and may even lead a zimun, fulfilling the obligation of others. He may rightly say “[the land that] You gave as an inheritance to our fathers,”14 because the land was given to Avraham as an inheritance, and Avraham was called “the father of a multitude of nations.”15 7,‫כה‬,‫ ֵאין ְמַזְמּ ִנין ָﬠָליו‬13‫כד ַוֲאִפלּוּ ֵגּר ֶשָׁמּל ְול ֹא ָטַבל‬.‫ ֲאִפלּוּ ִנְתַכֵּוּן ְלָבֵר ֱא ֵהינוּ‬1,‫כג‬,‫ד ָנְכ ִרי ֵאין ְמַזְמִּנין ָﬠָליו‬ ‫כו‬.‫ֶשֵׁאינוֹ ֵגּר ַﬠד ֶשִׁיּמּוֹל ְו ִיְטֹבּל ָכָּראוּי‬ ‫ ְלִפי‬14,‫כט‬,"‫כח ְוָיכוֹל לוַֹמר "ַﬠל ֶשִׁהְנַחְלָתּ ַלֲאבוֵֹתינוּ‬,‫ְוֵגר ָגּמוּר ָיכוֹל ְלָבֵר ֲאִפלּוּ ְבִּזמּוּןכז ְלהוִֹציא ֲאֵח ִרים ְיֵדי חוָֹבָתם‬ 15,‫ ל‬:"‫ ְוַאְבָרָהם ִנְקָרא "ַאב ֲהמוֹן גּוֹ ִים‬,‫ֶשְׁלַּאְבָרָהם ִנְתָּנה ָהָאֶרץ ְלמוָֹרָשׁה‬ 5 During the week,16 an onein,17 who is exempt from reciting Grace, may not be included in a zimun.18Even the authorities19 who maintain that if he desires to be stringent with himself and respond [Amen] and recite Grace, he may do so, [accept this ruling. The rationale:] Since he is exempt [from reciting Grace], he may not be included in a zimun. ‫ ֶשִׁאם ָרָצה ְלַהְחִמיר‬19,‫ ַוֲאִפלּוּ ְלָהאוְֹמ ִריםלג‬18,‫לב‬.‫ ֶשׁהוּא ָפּטוּר ִמְלָּבֵר – ֵאין ְמַזְמִּנין ָﬠָליו‬16,‫ ְבֹּחללא‬17‫ה אוֵֹנן‬ ‫ ֵכּיָון ֶשׁהוּא ָפּטוּר ֵאינוֹ ִמְצָטֵרף‬,‫ ִמָכּל ָמקוֹם‬,‫ַﬠל ַﬠְצמוֹ ַלֲﬠנוֹת וְּלָבֵר ָה ְרשׁוּת ְבָּידוֹ‬: 6 When women eat together with three men who are obligated to recite a zimun,20 they are obligated [to respond] to the zimun with them. If there are three women and they desire to separate and make a zimun of their own, they may21 (provided there are less than ten men and thus they will not be mentioning G-d’s name in the zimun.22 Whether it is necessary for [the women] to understand the [recitation of Grace in the] Holy Tongue is discussed in sec. 193[:1].)23 When, by contrast, women eat among themselves, they are exempt from the obligation of zimun. If, however, they wish to recite a zimun, they may.24 This ruling also applies to bondmen. [Nevertheless,] a company of bondmen25 and women should not recite a zimun together because of the licentiousness of the 12/14/2020, 12:14 PM

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bondmen. Instead, the women should recite a zimun among themselves and the bondmen among themselves. They may not, however,mention G-d’s name in their zimun.26 ‫לד ְוִאם ֵהם ָשׁ שׁ ְוָרצוּ ֵלָחֵלק‬.‫ – ַחָיּבוֹת ַגּם ֵהם ְלַזֵמּן ִﬠָמֶּהם‬20‫ו ָנִשׁים ָהאוְֹכלוֹת ִﬠם ְשׁ ָשׁה ֲאָנִשׁים ֶשַׁחָיִּבים ְלַזֵמּן‬ ‫ ְוִאם ְצ ִריכוֹת‬22,‫לו‬.‫ ֶשֵׁאיָנם ְמַזְמּ ִנים ַבֵּשּׁם‬,‫ )ִאם ָהֲאָנִשׁים ֵהם ָפּחוֹת ֵמֲﬠָשָׂרה‬21,‫ְלַזֵמּן ְלַﬠְצָמן – ָה ְרשׁוּת ְבָּיָדםלה‬ 23.‫ ִנְתָבֵּאר ְבִּסיָמן קצ"ג( לז‬,‫ְלָהִבין ְלשׁוֹן ַהֹקֶּדשׁ‬ ‫ ְול ֹא‬24,‫לח‬.‫ ְוהוּא ַה ִדּין ַלֲﬠָבִדים‬24.‫ ְוִאם ָרצוּ ְלַזֵמּן – ָה ְרשׁוּת ְבָּיָדם‬,‫ֲאָבל ָנִשׁים ָהאוְֹכלוֹת ִבְּפֵני ַﬠְצָמן ְפּטוּרוֹת ְלַזֵמּן‬ 24,‫מ‬,‫ ֶאָלּא ָנִשׁים ְלַﬠְצָמן ַוֲﬠָבִדים ְלַﬠְצָמן‬,‫לט ִמשּׁוּם ְפּ ִריצוּת ָהֲﬠָבִדים‬,‫ ְמַזְמִּנים ַיַחד‬25‫ְתֵּהא ֲחבוָּרה ֶשׁל ָנִשׁים ַוֲﬠָבִדים‬ 26,‫ מא‬:‫וִּבְלַבד ֶשׁלּ ֹא ְיַזְמּנוּ ַבֵּשּׁם‬ 7 Similarly, if there are nine free men and one woman or one bondman who ate together, even though they are obligated [to respond]27 to the zimun, the woman or the bondman is not included to reach the number of ten that enables G-d’s name to be mentioned in the zimun. For every davar shebikedushah (“holy declaration”) may only be recited in a quorum of ten free men, as stated in sec. 55[:2, 5].28 Needless to say, they are not included to complete a zimun of three, since they are not obligated in the zimun at all unless they ate together with men in a situation where [the men] are obligated to recite a zimun on their own [and the women’s obligation is merely to respond]. Even if [the men] desired to include [the women to reach the total of three necessary for zimun], they are not permitted, because it appears as licentious conduct when it becomes apparent that men and women are joined together in a zimun. [This is true] when the leader [of Grace] says “let us bless” [to a small group], thereby [necessitating the] inclusion of “all of us” [i.e. all those present, both men and women, in the zimun].29 Even joining together a woman, her husband, and her son as a group is not befitting. Similarly, when it is evident that bondmen are being included in the zimun,30it reflects licentiousness, for bondmen are sunk in promiscuity and are very licentious. Thus free men should not join together with bondmen to include them in a manner that makes it apparent and evident that they are being included in the zimun. A zimun recited without [counting] the women or the bondmen, by contrast, [is governed by different laws]. Although the women and the bondmen join to fulfill their obligation [to recite Grace] by listening to the leader and will respond to the blessing of the zimun after his [initial declaration, that does not raise concerns] of licentious conduct, because their inclusion is not at all evident in the leader’s blessing. An exception would be a situation where women and bondmen recite a zimun together [without other men present]. In such an instance, there is reason to be concerned about licentious conduct between the bondmen and the women, even if their being joined together is not apparent [in the wording of the leader’s invitation]. Similarly, bondmen and young boys should not recite a zimun together, because of concern about the bondmen’s licentious conduct, [lest they] sodomize the boys. ‫ז ְוֵכן ִאם ִתְּשָׁﬠה ֲאָנִשׁים ְבֵּני חוֹ ִרין ְוִאָשּׁה ַאַחת אוֹ ֶﬠֶבד ָאְכלוּ ַיַחד – ֵאיָנן ִמְצָט ְרִפיןמב ְלַהְשִׁלים ַלֲﬠָשָׂרה ְלַזֵמּן‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ ֶשָׁכּל ָדָּבר ֶשִׁבְּקֻדָשּׁה ֵאינוֹ ֶאָלּא ַבֲּﬠָשָׂרה ֲאָנִשׁים ְבֵּני חוֹ ִרין‬27,‫מג ַאף ַﬠל ִפּי ֶשֵׁהם ַחָיִּבים ְבִּזמּוּן‬,‫ַבֵּשּׁם‬ ,‫מה ֵכּיָון ֶשֵׁאין ֲﬠֵליֶהם חוַֹבת ִזמּוּן ְכָּלל‬,‫ ְוֵאין ָצ ִרי לוַֹמר ֶשֵׁאיָנן ִמְצָט ְרִפין ְלַהְשִׁלים ְלִזמּוּן ִבְּשׁ ָשׁה‬28,‫מד‬.‫ְבִּסיָמן נ"ה‬ ‫ֶאָלּא ִאם ֵכּן ָאְכלוּ ִﬠם ֲאָנִשׁים ֶשַׁחָיִּבים ְלַזֵמּן ְלַﬠְצָמן‬. 12/14/2020, 12:14 PM

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‫ ֶשׁאוֵֹמר‬,‫ ִמְפֵּני ֶשׁ ִנּ ְרֶאה ִכְּפ ִריצוּתמו ְכֶּשׁ ִנָּכּר ֵצרוּף ָנִשׁים ִﬠם ֲאָנִשׁים ְבִּזמּוּן‬,‫ַוֲאִפלּוּ ִאם ָרצוּ ְלָצ ְרָפן ֵאיָנם ַרָשִּׁאים‬ ‫מח ְוֵכן‬.‫ ַוֲאִפלּוּ ְבִּאָשּׁה ִﬠם ַבְּﬠָלהּ וְּבָנהּ – ֵאין ֶחְבָרָתן ָנָאה ְכֶּשִׁמְּצָט ְרִפין ַיַחד‬29,‫מז‬.‫ַהְמָבֵר " ְנָבֵר " ְבֵּצרוּף ֻכָּלּנוּ‬ ‫מט ְוֵאין ִלְבֵני חוֹ ִרין‬,‫ ֶשָׁהֲﬠָבִדים ֵהם ְשׁטוֵּפי ִזָמּה וְּפרוִּצים ְבּיוֵֹתר‬,‫ – ֵישׁ ָבֶּזה ִמשּׁוּם ְפּ ִריצוּת‬30‫ַבֲּﬠָבִדים ֶשֵׁצּרוָּפן ִנָכּר‬ ‫ְלָצ ְרָפם ִﬠָמֶּהם ֵצרוּף ַהִנּ ְרֶאה ְו ִנָכּר ְכֶּשְׁמַּזְמּ ִנין ֲﬠֵליֶהם‬. ‫ ַאף ֶשַׁהָנִּשׁים ְוָהֲﬠָבִדים ִמְצָט ְרִפין ָלֵצאת ְיֵדי חוָֹבָתן ִבְּשִׁמיָﬠה ֵמַהְמָבֵר‬,‫ַמה ֶשֵּׁאין ֵכּן ְכֶּשֵׁיּשׁ ִזמּוּן ְבּל ֹא ָנִשׁים ַוֲﬠָבִדים‬ ‫נ‬. ‫ ֵכּיָון ֶשֵׁאין ֵצרוָּפן ִנָכּר ְכָּלל ְבִּב ְרַכּת ַהְמָבֵר‬,‫ְוַלֲﬠנוֹת ַאֲחָריו ְבִּב ְרַכּת ַהִזּמּוּן – ֵאין ָבֶּזה ִמשּׁוּם ְפּ ִריצוּת‬ ‫נא ְוהוּא ַהִדּין‬.‫ ֶשָׁלֶּזה ֵישׁ ָלֹחשׁ ִלְפ ִריצוּת ָהֲﬠָבִדים ַבָּנִּשׁים ַאף ֶשֵׁאין ֵצרוָּפן ִנָכּר‬,‫ֶאָלּא ִאם ֵכּן ָנִשׁים ַוֲﬠָבִדים ְמַזְמִּנין ַיַחד‬ ‫ נג‬:‫ ִמשּׁוּם ְפּ ִריצוּת ָהֲﬠָבִדים ְבִּמְשַׁכּב ָזכוּר ִﬠם ַהְקַּט ִנּים‬1,‫נב‬,‫ֲﬠָב ִדים ִﬠם ְקַט ִנּים ֵאין ְמַזְמּ ִנים ַיַחד‬ 8 An androgynus31 may not lead a zimun, neither for men nor for women: not for men, for perhaps such a person is considered as a female and hence, cannot fulfill the obligation on their behalf if they ate to the point of satiation, as stated in sec. 189,32 nor [may he lead a zimun] for women, for perhaps he is a male and this would raise concern with regard to licentious conduct. He may, however, lead a zimun for others of his type. For if the androgynus is considered as a female, [then] they are all female, and so too, the converse. A tumtum,33 by contrast, may not lead a zimun, even for others of his type, for perhaps when an operation is performed,34 it will be discovered that the tumtum is in fact, female, while it is possible that when an operation is performed on the others [of his type], it will be discovered that they are in fact male. Thus the tumtum may not fulfill their obligation. ‫נד ַלֲאָנִשׁים ֶשָׁמּא הוּא ְנֵקָבה ְוֵאינוֹ מוִֹציָאם ְיֵדי חוָֹבָתם ִאם ָאְכלוּ‬,‫ ֵאינוֹ ְמַזֵמּן ל ֹא ַלֲאָנִשׁים ְול ֹא ְלָנִשׁים‬31‫ח ַא ְנְדּרוִֹגינוֹס‬ ‫ ֲאָבל ְמַזֵמּן הוּא‬.‫ וְּלָנִשׁים ֶשָׁמּא הוּא ָזָכרנז ְוֵישׁ בּוֹ ִמשּׁוּם ְפּ ִריצוּת‬32,‫נו‬,‫נה ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קפ"ט‬,‫ְכֵּדי ְשִׂביָﬠה‬ ‫ ְוֵכן ְלִהפּוּ‬,‫ ֶשִׁאם הוּא ְנֵקָבה – ֻכָּלּם ְנֵקבוֹת‬,‫ְלִמינוֹ‬. ‫ ְוֵאינוֹ‬,‫ וְּכֶשׁ ִיָּקּ ְרעוּ ֵאלּוּ ִיָמְּצאוּ ְזָכ ִרים‬,‫ ֶזה ִיָמֵּצא ְנֵקָבה‬34‫נח ִכּי ֶשָׁמּא ְכֶּשׁ ִיָּקַּרע‬,‫ ֵאין ְמַזֵמּן ֲאִפלּוּ ְלִמינוֹ‬33‫ֲאָבל ֻטְמטוּם‬ ‫ נט‬:‫מוִֹציָאם ְיֵדי חוָֹבָתן‬ 9 There are authorities who maintain35 that a minor who knows to Whom the blessing is directed may be included in a zimun, provided he has reached an age of advanced childhood, i.e., either nine or ten years of age, each one according to his own perspicacity.36 At the very least, he must be more than six. [He may only be included at that young age] if he is bright and knows on his own accord, without being taught, to Whom the blessings are directed. When a child is less than six, even if he is bright and understands [the above] on his own accord, it is of no consequence, for he is not reached an age of advanced childhood and he is considered as lacking intellectual acuity.37 After a child has reached the age of advanced childhood, he may be included [in a zimun], even in a zimun of ten where G-d’s name is mentioned. Even the authorities who maintain38 that he may not be counted in a quorum for Kaddish, Barchu, or Kedushah [agree that] leniency may be shown with regard to Grace, since everyone has the option of exempting himself from the obligation of the zimun (by reciting Grace individually). In contrast, with regard to Kaddish, Barchu, and Kedushah, there is no way one can exempt himself from this obligation. [Therefore,] it is necessary that they be all of the age [obligated in] the mitzvos.39 [The above leniency is granted only for one minor]; two may not be counted for a zimun.

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Shulchan Aruch: Chapter 199 - Who May Be Included In A Zimun And...

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Other authorities [differ and] maintain that a minor cannot be included, neither in a zimun of three, nor of ten, until he becomes thirteen years old. At that time, even though he is a katan poreiach, i.e., two [pubic] hairs have sprouted [on his flesh], but they have not grown to the required measure, i.e., they must be long enough to bend their tips to their roots,40 [our Sages] ruled leniently [and allowed such a minor] to be included in a zimun, whether of three or of ten, even though with regard to all the mitzvos, he is still a minor.41 [This leniency is granted], provided he knows to Whom the blessing is directed. If, however, his signs [of physical maturity] have reached the required measure, we do not investigate whether he knows to Whom the blessing is directed. Instead, he is included in a zimun regardless, since he has reached the [age when he is obligated to perform] mitzvos. Other authorities rule more stringently and maintain that even when one is thirteen years old and knows to Whom the blessing is directed, if it is known that he did not manifest [signs of physical maturity, i.e.,] two pubic hairs of the required length, he should not be included in a zimun of three or of ten. Nevertheless, when his circumstances are unknown, he is included in a zimun. For a zimun is an ordinance of Rabbinic origin, and [with regard to questions of Rabbinic Law,] we rely on the prevailing assumption, since the likelihood is that he manifested two pubic hairs of the required length by the end of his thirteenth year, for this is the ordinary pattern for most males.42 The practice in these countries is not to recite a zimun including a minor who is less than thirteen years old. One should not deviate from it. All the above applies with regard to [including such a youth in] a zimun. With regard to such a youth fulfilling the obligation on behalf of others through reciting Grace,43 all authorities agree that he may not fulfill the obligations of others44 unless he is thirteen years old and it is known that he was examined and proven to have manifested two pubic hairs of the required length or his beard grew in fully. For Grace is a Scriptural commandment and we do not rely on prevailing assumptions with regard to Scriptural commandments. ‫סא ֶשׁהוּא ְכֶּבן ט' אוֹ ֶבּן‬,‫ ְוהוּא ֶשַׁיִּגּיַﬠ ְלעוַֹנת ַהָפּעוֹטוֹת‬,‫ ֶשָׁקָּטן ַהיּוֵֹדַﬠ ְלִמי ְמָב ְרִכין ְמַזְמּ ִנין ָﬠָליו‬35,‫ט ֵישׁ אוְֹמ ִריםס‬ ‫סד ִאם הוּא ָח ִריף ְויוֵֹדַﬠ ֵמַﬠְצמוֹ ְבִּלי ֶשׁ ְיַּלְמּדוּהוּ ְלִמי‬,'‫ וְּלָכל ַהָפּחוֹת ָגּדוֹל ִמֶבּן ו‬36,‫סג‬.‫סב ָכּל ֶאָחד ְלִפי ֲח ִריפוּתוֹ‬,'‫י‬ ‫ ַוֲהֵרי‬,‫ ֶשֲׁהֵרי ל ֹא ִהִגּיַﬠ ְלעוַֹנת ַהָפּעוֹטוֹת‬,‫ ֲאָבל ָפּחוֹת ִמֶבּן ו' ַאף ַﬠל ִפּי ֶשׁהוּא ָח ִריף ְויוֵֹדַﬠ ֵמַﬠְצמוֹ – ֵאינוֹ ְכּלוּם‬.‫ְמָב ְרִכין‬ 37,‫סה‬.‫הוּא ְכִּמי ֶשֵׁאינוֹ ֶבּן ַדַּﬠת‬ ‫ ֶשֵׁאינוֹ ִמְצָטֵרף ְלַקִדּישׁ‬38,‫סו ַאף ְלָהאוְֹמ ִריםסז‬,‫ְוָקָטן ַאַחר ֶשִׁהִגּיַﬠ ְלעוַֹנת ַהָפּעוֹטוֹת ִמְצָטֵרף ֲאִפלּוּ ְלַזֵמּן ַבֲּﬠָשָׂרה ַבֵּשּׁם‬ ‫ הוִֹאיל ְוָכל ֶאָחד ְוֶאָחד ָיכוֹל ִלְפֹטר ַﬠְצמוֹ ֵמִחיּוּב ִבּ ְרַכּת ַהִזּמּוּןסח‬,‫ ֶשְׁבִּב ְרַכּת ַהָמּזוֹן ֵהֵקלּוּ ָבּהּ‬,‫וְּל"ָב ְרכוּ" ְוִלְקֻדָשּׁה‬ ‫ ֶשָׁכּל ֶאָחד ְוֶאָחד ל ֹא ָהָיה ָיכוֹל ִלְפֹטר ַﬠְצמוֹ ֵמִחיּוּבוֹ‬,‫ ַמה ֶשֵּׁאין ֵכּן ְבַּקִדּישׁ וּ"ָב ְרכוּ" וְּקֻדָשּׁה‬,‫)ֶשָׁיּכוֹל ְלָבֵר ְלַﬠְצמוֹ( סט‬ ‫עא‬.‫ ֲאָבל ב' ְקַט ִנּים ֵאיָנן ִמְצָט ְרִפין‬39,‫ע‬.‫ְבּשׁוּם ִﬠְנָין – ָצ ִרי ֶשׁ ִיְּהיוּ ֻכָּלּם ְבֵּני ִמְצָוה‬ ‫עג ֶשָׁאז ַאף ַﬠל ִפּי‬,‫ֲאָבל ֵישׁ אוְֹמ ִריםעב ֶשֵׁבּין ִלְשׁ ָשׁה ֵבּין ַלֲﬠָשָׂרה ֵאין ַהָקָּטן ִמְצָטֵרף ַﬠד ֶשׁ ִיְּהֶיה ֶבּן י"ג ָשָׁנה ְשֵׁלמוֹת‬ ‫ – ֵהֵקלּוּ‬40,‫ ֶשׁהוּא ְכֵּדי ָלֹכף ר ֹאָשׁן ְלִﬠָקָּרןעה‬,‫עד ְדַּה ְינוּ ֶשָׁפּ ְרחוּ בּוֹ ב' ְשָׂﬠרוֹת ְול ֹא ִנְגְמרוּ ְבִּשׁעוָּרן‬,‫ֶשׁהוּא ָקָטן פּוֵֹרַח‬ ‫עו ֲאָבל‬.‫ ְוהוּא ֶשׁיּוֵֹדַﬠ ְלִמי ְמָב ְרִכים‬41,‫ ַאף ַﬠל ִפּי ֶשְׁלָּכל ַהִמְּצוֹת הוּא ָקָטן‬,‫בּוֹ ְלָצ ְרָפן ְלִזמּוּן ֵבּין ִלְשׁ ָשׁה ֵבּין ַלֲﬠָשָׂרה‬ ‫ ֵכּיָון ֶשִׁהִגּיַﬠ ִלְכַלל‬,‫ וְּמַזְמִּנין ָﬠָליו ְבָּכל ִﬠ ְנָין‬,‫ִאם ִנְגְמרוּ ִסיָמָניו ְכִּשׁעוָּרן – ֵאין ְמַדְקְדִּקין ַאֲחָריו ִאם יוֵֹדַﬠ ְלִמי ְמָב ְרִכין‬ ‫ִמְצוֹת‬. ‫ ִאם ָידוַּﬠ ֶשׁלּ ֹא ֵהִביא ב' ְשָׂﬠרוֹת ֲאֻרכּוֹת‬,‫ְוֵישׁ ַמְחִמי ִריןעז ְואוְֹמ ִרים ֶשֲׁאִפלּוּ הוּא ֶבּן י"ג ְשֵׁלמוֹת ְויוֵֹדַﬠ ְלִמי ְמָב ְרִכין‬ ‫עח ְוסוְֹמִכין‬,‫ ֶשִׁזּמּוּן הוּא ִמִדְּבֵרי סוְֹפ ִרים‬,‫ ֲאָבל ִבְּסָתם ְמַזְמִּנין ָﬠָליו‬.‫ְכִּשׁעוָּרן – ֵאין ְלָצ ְרפוֹ ל ֹא ִלְשׁ ָשׁה ְול ֹא ַלֲﬠָשָׂרה‬ ‫ ְוֵכן נוֲֹהִגין ִבְּמִדינוֹת‬42,‫עט‬.‫ַﬠל ַהֲחָזָקה ֶשִׁמּן ַהְסָּתם ֵהִביא ב' ְשָׂﬠרוֹת ְכִּשׁעוָּרן ְבַּתְשׁלוּם י"ג ָשָׁנה ְכֶּדֶר ֹרב ְבֵּני ָאָדם‬ ‫פ‬.‫ ְוֵאין ְלַשׁנּוֹת‬,‫ֵאלּוּ ֶשׁלּ ֹא ְלַזֵמּן ַﬠל ָקָטן ָפּחוֹת ִמֶבּן י"ג ְויוֹם ֶאָחד‬ ‫ ַﬠד ֶשׁ ִיְּהֶיה ֶבּן י"ג‬44‫ – ְלִדְבֵרי ַהֹכּל ֵאינוֹ מוִֹציא‬43‫ ֲאָבל ְלהוִֹציא ֲאֵח ִרים ְיֵדי חוָֹבָתם ְבִּב ְרָכתוֹ‬,‫ְוָכל ֶזה ְלִﬠ ְנַין ִזמּוּן‬ 12/14/2020, 12:14 PM

Shulchan Aruch: Chapter 199 - Who May Be Included In A Zimun And...

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‫פא‬,‫ ֶשִׁבּ ְרַכּת ַהָמּזוֹן הוּא ִמן ַהתּוָֹרה‬,‫ אוֹ ֶשִׁנְּתַמֵלּא ְזָקנוֹ‬,‫ָשָׁנה ְויוֹם ֶאָחד ְוָידוַּﬠ ֶשֵׁהִביא ב' ְשָׂﬠרוֹת ְכִּשׁעוָּרן ַﬠל ְיֵדי ְבִּדיָקה‬ ‫ פב‬:‫וְּבֶשׁל תּוָֹרה ֵאין סוְֹמִכין ַﬠל ֲחָזָקה זוֹ‬ 10 Although a person may be considered as emotionally and/or intellectually challenged (a shoteh)by people at large, if he is not emotionally and/or intellectually challenged to the degree described by our Sages,45 he may be included in a zimun. Nevertheless, a cheresh and a person emotionally and/or intellectually challenged to the extent described universally by the Sages, are not at all mentally competent and are exempt from all of the mitzvos.46 They are placed in the same halachic category as a minor under the age of six, whom all authorities agree may not be included in a zimun, neither a zimun of three, nor of ten. The term cheresh, as employed universally by the Sages refers to a deaf-mute.47 A person who can speak, but is deaf (or a person who is mute, but can hear), (even two or more such individuals) may be included in a zimun, because they are considered as mentally competent individuals with regard to all matters.48 [This ruling applies] provided they understand and focus their concentration [on the zimun]. ([Their participation is valid even though the deaf person does not hear the blessing of the zimun49and the mute does not [verbally] respond.) When does the above apply? With regard to a zimun of ten. For with regard to a davar shebikedushah (“holy declaration”), the response of the few is not a binding prerequisite, as stated in sec. 55[:11]. For a zimun of three, by contrast, it is necessary that two others listen to the leader until the conclusion of the blessing Hazan and that they respond to him: “Blessed be He of Whose [bounty] we have eaten….” If these factors are not present, there is no zimun at all, as stated in sec. 193.50 ‫פג ֲאָבל ֵחֵרשׁ‬.‫ – ְמַזְמִּנין ָﬠָליו‬45‫ ִאם ל ֹא ִה ִגּיַﬠ ִלְכַלל שׁוֶֹטה ֶשִׁדְּבּרוּ בּוֹ ֲחָכִמים‬,‫י ִמי ֶשְׁבֵּני ָאָדם ַמֲחִזיִקין אוֹתוֹ ְלשׁוֶֹטה‬ ‫ ֶשֵׁאין‬,'‫ – ִדּיָנם ְכָּקָטן ָפּחוֹת ִמֶבּן ו‬46‫ְושׁוֶֹטה ֶשִׁדְּבּרוּ ָבֶּהם ֲחָכִמים ְבָּכל ָמקוֹם ֶשֵׁאיָנן ְבֵּני ַדַּﬠת וְּפטוּ ִרים ִמָכּל ַהִמְּצוֹת‬ ‫פד‬.‫ ְוֵאין ִמְצָט ְרִפין ל ֹא ִלְשׁ ָשׁה ְול ֹא ַלֲﬠָשָׂרה‬,‫ְמַזְמִּנין ָﬠָליו ְלִדְבֵרי ַהֹכּל‬ ‫ ֲאָבל ְמַדֵבּר ְוֵאינוֹ שׁוֵֹמַﬠפו ) ְוֵכן ִאֵלּם ֶשֵׁאינוֹ‬47,‫פה‬,‫ְוֵחֵרשׁ ֶשִׁדְּבּרוּ בּוֹ ֲחָכִמים ְבָּכל ָמקוֹם הוּא ֶשֵׁאינוֹ שׁוֵֹמַﬠ ְול ֹא ְמַדֵבּר‬ ‫ ִאם ֵהם‬,‫ – ִמְצָט ְרִפים ְלִזמּוּן‬48‫ ֵכּיָון ֶשֵׁהם ְכִּפְקִחים ְלָכל ִדְּבֵריֶהם‬,‫ְמַדֵבּר ְושׁוֵֹמַﬠ( פז )ֲאִפלּוּ ֵהם ְשַׁנ ִים ְויוֵֹתר( פח‬ (‫ ְוָהִאֵלּם ֵאינוֹ עוֶֹנה‬49‫ְמִבי ִנים וְּמַכ ְוּ ִנין ָלֶזה )ַאף ַﬠל ִפּי ֶשֵׁאין ַהֵחֵרשׁ שׁוֵֹמַﬠ ִבּ ְרַכּת ַהִזּמּוּן‬. ‫פט‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן נ"ה‬,‫ ֶשְׁלָּדָבר ֶשִׁבְּקֻדָשּׁה ֵאין ֲﬠ ִנַיּת ַהִמּעוּט ְמַﬠַכְּבָתּם‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְלִזמּוּן ַבֲּﬠָשָׂרה‬ ‫ "ָבּרוּ ֶשָׁאַכְלנוּ‬:‫ ְוַגם ֶשַׁיֲּﬠנוּ ַאֲחָריו‬,"‫ֲאָבל ְלִזמּוּן ִבְּשׁ ָשׁה ָצ ִרי ֶשַׁהְשַּׁנ ִים ִיְשְׁמעוּ ִמִפּי ַהְמַּזֵמּן ַﬠד ִסיּוּם ִבּ ְרַכּת "ַהָזּן‬ 50,‫ צ‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קצ"ג‬,‫ ְוִאם ָלאו – ֵאין ָכּאן ִזמּוּן ְכָּלל‬,"'‫כוּ‬ 11 A person who was placed under a ban of ostracism may not be included in a zimun [at all], neither [a zimun] of three, nor [a zimun] of ten. For this is the purpose of the ban of ostracism — to distance him and separate him from the community.51 [The laws relevant] if he was placed under such a ban because of financial matters will be explained in Yoreh Deah, sec. 334.52 ‫ ֶשַׁמּ ְרִחיִקים אוֹתוֹ‬,‫ ֶשֶׁזּהוּ ִﬠ ְנַין ִנדּוּי‬,‫ ל ֹא ִלְשׁ ָשׁה ְול ֹא ַלֲﬠָשָׂרה‬,‫יא ִמי ֶשׁ ִנּדּוּהוּ ַﬠל ְדַּבר ֲﬠֵבָרה ֵאין ְמָצ ְרִפין אוֹתוֹ ְלִזמּוּן‬ 52,‫ צב‬:‫ ִיְתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה ִסיָמן של"ד‬,‫ ְוִאם ִנדּוּהוּ ַﬠל ִﬠְסֵקי ָממוֹן‬51,‫צא‬.‫וַּמְבִדּיִלים אוֹתוֹ ֵמֲאֻגָדָּתם‬

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Shulchan Aruch: Chapter 200 - Laws Applying to One Who Interrupts [His Meal] to Participate in Grace By Rabbi Schneur Zalman of Liadi

SECTION 200 The Laws Applying to One Who Interrupts [His Meal] to Participate in Grace. (1–3) ‫ר ִדּין ַהַמְּפִסיק ְכֵּדי ְלָבֵר וּבוֹ ג' ְסִﬠיִפים‬: 1 When three people ate together and two of them had already finished their meal, while the third had not yet finished [his meal], the third must interrupt his meal for the sake of the other two.1 He should respond to the blessing of the zimun with them and listen to [the leader’s recitation of Grace] until the words hazan es hakol,2 as stated in sec. 193.3 If he does not do so, he does not fulfill the obligation of zimun. The others may, however, recite the zimun with him in mind, whether he responds or not, as long as he is present [in their place], hears, and is capable of responding. If he is not standing among them, they should call him until he comes close enough to them to hear and to respond with them, as stated in sec. 194[:2]. (In contrast, when there is a deaf person who cannot hear4 or a mute who cannot respond, we do not recite a zimun with them in mind unless there are ten people present,5 as explained in sec. 199[:10].) ‫ ְועוֶֹנה ִﬠָמֶּהם‬1‫א ְשׁ ָשׁה ֶשָׁאְכלוּ ְכַּאַחתא ְוָגְמרוּ ]ְשַׁנ ִים[ ְסעוָּדָתם ְוֶאָחד ל ֹא ָגַּמרב – ָהֶאָחד ַמְפִסיק ַﬠל ָכּ ְרחוֹג ְלַהְשַּׁנ ִים‬ 3,‫ה‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קצ"ג‬2,‫ד‬,"‫ ְושׁוֵֹמַﬠ ַﬠד "ַהָזּן ֶאת ַהֹכּל‬,‫ִבּ ְרַכּת ַהִזּמּוּן‬ ‫ ָכּל ֶשׁהוּא עוֵֹמד ָשׁם ְושׁוֵֹמַﬠ‬,‫ו ֲאָבל ֵהם ְמַזְמּ ִנין ָﬠָליו ֵבּין עוֶֹנה ֵבּין ֵאינוֹ עוֶֹנה‬.‫ְוִאם ָלאו – הוּא ל ֹא ָיָצא ְיֵדי חוַֹבת ִזמּוּן‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ז ְוִאם ֵאינוֹ עוֵֹמד ִﬠָמֶּהם – קוֹ ִרין לוֹ ַﬠד ֶשׁ ִיְּתָקֵרב ֲאֵליֶהם ְויוַּכל ִלְשֹׁמַﬠ ְוַלֲﬠנוֹת ִﬠָמֶּהם‬.‫ְוָיכוֹל ַלֲﬠנוֹת‬ ‫ ְוִאֵלּם ֶשֵׁאינוֹ ָיכוֹל ַלֲﬠנוֹת – ֵאין ְמַזְמּ ִנין ֲﬠֵליֶהם ֶאָלּא‬4‫ְבִּסיָמן קצ"דח )ַמה ֶשֵּׁאין ֵכּן ְבֵּחֵרשׁ ֶשֵׁאינוֹ ָיכוֹל ִלְשֹׁמַﬠ‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קצ"ט( ט‬5,‫ַבֲּﬠָשָׂרה‬: 2 Two people, by contrast, are not required to interrupt [their meal] for the sake of one [who already concluded his meal and desires to recite Grace]. Therefore the obligation of zimun does not fall upon them unless they agree to interrupt [their meal] for the sake of that one individual.6 If they did not want to interrupt [their meal], yet he recited a zimun with them in mind, but they did not respond to him or did not listen until he recited the words Hazan es hakol, his actions are of no consequence and he did not fulfill the obligation of zimun. Accordingly, a person [who concludes his meal before others] does not have license to recite Grace until the other two complete their meal and he recites a zimun with them in mind, for he already became obligated in the zimun from the beginning of the meal, if the three began eating together, as stated in sec. 193.7 If they acquiesced to interrupt [their meal] for his sake and he recited the zimun with them in mind, and then a [fourth] person came from the marketplace and sat

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down8 to eat with them, should they complete their meal with him, they do not recite a zimun again. For the obligation of the zimun already departed from them once they participated in a zimun the first time. If, by contrast, one person interrupted his meal for two [others who had already completed their meal], and then two others came from the marketplace and sat down to eat with him9 and he completed his meal with them,10 he may recite a zimun again with them. [The rationale:] He is considered as secondary to these two people who have yet to recite a zimun, as explained in sec. 193.11 The same concept applies if this pattern is repeated a second, third, or more times. He may interrupt his meal and recite a zimun with any two [new] individuals who sit down to eat with him, with whom he eats an olive-sized portion. Similar concepts apply if there were nine people12 who initially sat down to eat together, and two of them [asked] one to interrupt [his meal for a zimun]. That person may interrupt [his meal] for another two of those [who dined with him and recite a zimun with them].13This pattern can be repeated for another two. [At this point,] however, the obligation of the zimun hasalready departed from the two remaining individuals when the previous individuals recited the zimun, and no concept of reciting a zimun in a group remained.14 [The above rule] would not apply [if those remaining] ate further after the earlier ones had recited the zimun, as explained in sec. 193. There, all the particular laws applying to a situation where the obligation of the zimun departed are explained. ‫ ֵאין ִחיּוּב ִזמּוּן ָחל ֲﬠֵליֶהם ְכָּלל ַﬠד ֶשׁ ִיְּתַרצּוּ ְלַהְפִסיק ְלֶאָחד‬, ‫ ְלִפיָכ‬1,‫י‬.‫ב ֲאָבל ְשַׁנ ִים ֵאיָנן ַחָיִּבים ְלַהְפִסיק ְלֶאָחד‬ ‫ אוֹ ֶשׁלּ ֹא ָשְׁמעוּ ַﬠד "ַהָזּן ֶאת ַהֹכּל" – ל ֹא ָﬠָשׂה‬,‫ ְוִאם ל ֹא ָרצוּ ְלַהְפִסיק ְוִזֵמּן הוּא ֲﬠֵליֶהם ְול ֹא ָﬠנוּ ַאֲחָריו‬6. ‫וְּלָבֵר‬ ‫ ֶשֲׁהֵרי ְכָּבר‬,‫ ַאף הוּא ֵאינוֹ ַרַשּׁאי ְלָבֵר ַﬠד ֶשׁ ִיְּגְמרוּ ַהְשַּׁנ ִים ְסעוָּדָתם ִויַזֵמּן ֲﬠֵליֶהם‬, ‫ ְלִפיָכ‬.‫ְכּלוּם ְול ֹא ָיָצא ְיֵדי ִזמּוּן‬ 7,‫יב‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קצ"ג‬,‫ִנְתַחֵיּב ְבִּזמּוּןיא ִמְתִּחַלּת ַהְסּעוָּדה ִאם ִהְתִחילוּ ְשָׁלְשָׁתּם ַיַחד‬ ‫ ִﬠָמֶּהם ְוָגְמרוּ ְסעוָּדָתם ִﬠמּוֹ – ֵאיָנן חוְֹז ִרין‬8‫ְוִאם ִנְתַרצּוּ ְלַהְפִסיק לוֹ ְוִזֵמּן ֲﬠֵליֶהם ְוַאַחר ָכּ ָבּא ֶאָחד ִמן ַהשּׁוּק ְוָקַבע‬ ‫יג ֲאָבל ֶאָחד ַהַמְּפִסיק ִלְשַׁנִים ְוַאַחר ָכּ ָבּאוּ ְשַׁנ ִים ִמן ַהשּׁוּק‬.‫ ֶשְׁכָּבר ָפַּרח ֵמֶהם ִזמּוּן ְכֶּשִׁזְּמּנוּ ַפַּﬠם ִראשׁוָֹנה‬,‫וְּמַזְמּ ִנין‬ ‫יד ְכּמוֹ‬,‫ ֶשׁהוּא ַנֲﬠָשׂה ָטֵפל ִלְשַׁנ ִים ֵאלּוּ ֶשׁלּ ֹא ִזְמּנוּ ֲﬠַד ִין‬,‫ – חוֵֹזר וְּמַזֵמּן ִﬠָמֶּהם‬10‫ ְוָגַמר ְסעוָּדתוֹ ִﬠָמֶּהם‬9‫ְוָקְבעוּ ֶאְצלוֹ‬ ‫ ָיכוֹל ְלַהְפִסיק וְּלַזֵמּן ִﬠם ָכּל ְשַׁנ ִים ֶשָׁבּאוּ ְוָקְבעוּ ֶאְצלוֹטו‬,‫ ְוהוּא ַהִדּין ַפַּﬠם ב' ְוג' אוֹ יוֵֹתר‬11.‫ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קצ"ג‬ ‫טז‬.‫ְוָאַכל ִﬠָמֶּהם ַכַּזּ ִית‬ ‫ ְקבוִּﬠים ַיַחד ִמְתִּחָלּה ְוִהְפִסיק ֶאָחד ִלְשַׁנ ִים ֵמֶהם – ָיכוֹל ]ָה[ֶאָחד ַלֲח ֹזר וְּלַהְפִסיק ִלְשַׁנִים‬12‫ְוהוּא ַהִדּין ִאם ָהיוּ ִתְּשָׁﬠה‬ ‫ ְול ֹא ִנְשַׁאר‬,‫יז ֲאָבל ְשַׁנ ִים ָהַאֲחרוֹ ִנים ָפַּרח ִזמּוּן ֵמֶהם ְכֶּשִׁזְּמּנוּ ָה ִראשׁוֹ ִנים‬,‫ ְוַלֲח ֹזר וְּלַהְפִסיק ִלְשַׁנ ִים‬13,‫ֲאֵח ִרים ֵמֶהם‬ ‫ ְוָשׁם ִנְתָבֲּארוּ‬7,‫כ‬,‫יט ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ָשׁם ְבִּסיָמן קצ"ג‬,‫ ִאם ל ֹא ֶשָׁאְכלוּ עוֹד ַאַחר ִזמּוּן ָה ִראשׁוִֹנים‬14,‫ִזמּוּן ַבֲּחבוָּרהיח‬ ‫"ָכּל ְפָּרֵטי ִדּיֵני "ָפַּרח ִזמּוּן‬: 3 When a person interrupts [his meal to participate in a zimun], he need not recite the blessing HaMotzi again when he returns to [partake of] his meal, for he is not considered to have interrupted and diverted his attention from his meal at all. Even when he was listening to the blessing Hazan, his intent was to continue eating and not to fulfill his obligation with this blessing. Therefore, [even] if afterwards, he changed his mind and decided not to eat any more, he must himself recite Grace. If the person did not have the intent to eat any more bread, only accompanying foods, he fulfilled his obligation for the blessing Hazan [by listening to the blessing of the leader of Grace. When he concludes his meal,] he should begin Grace from the blessing [Al ha]aretz.15Nevertheless, he should be careful not to speak in the interim.16 After [reciting] Grace, [if the accompanying foods were of the five species of grain,] he should recite the one blessing that encapsulates three (Al hamichyah),

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Shulchan Aruch: Chapter 200 - Laws Applying to One Who Interrupts [H...

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for it is the blessing appropriate to be recited for such foods. They were not covered by Grace, since the person did not recite the blessing Hazan when he recited Grace.17 If, after [listening to the leader’s blessing and] fulfilling his obligation for the blessing Hazan, he changed his mind [once more] and again decided to eat bread again, he is required to wash his hands and recite the blessing HaMotzi beforehand. For he already removed and diverted his attention [from eating bread] by [listening to] the recitation of [the first] blessing of Grace. (Diverting one’s attention alone, by contrast, does not require one to recite the blessing HaMotzi, as stated in sec. 179[:1, 4].) ‫כא ִכּי ַגּם‬,‫ ֶשֵׁאין ָכּאן ֶהְפֵסק ְוֶהַסּח ַהַדַּﬠת ְכָּלל‬,‫ג ַהַמְּפִסיק ְלִזמּוּן ֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר "ַהמּוִֹציא" ְכֶּשׁחוֵֹזר ִלְסעוָּדתוֹ‬ ‫ ִאם ַאַחר ָכּ ִנְמַל ֶשׁלּ ֹא ֶלֱאֹכל עוֹד‬, ‫ וְּלִפיָכ‬.‫ִבְּשִׁמיָﬠתוֹ ִבּ ְרַכּת "ַהָזּן" ָה ְיָתה ַכָּוָּנתוֹ ֶלֱאֹכל עוֹד ְוֶשׁלּ ֹא ָלֵצאת ִבְּבָרָכה זוֹ‬ ‫כב‬.‫– ָצ ִרי ַלֲח ֹזר וְּלָבֵר ִבּ ְרַכּת ַהָמּזוֹן‬ ‫כג וַּמְתִחיל ִבּ ְרכוֹת ַהָמּזוֹן ִמִבּ ְרַכּת‬,"‫ֲאָבל ִאם ל ֹא ָהָיה ְבַּדְﬠתּוֹ ֶלֱאֹכל עוֹד ַפּת ַרק ַפּ ְרֶפֶּרת – ָיָצא ְיֵדי חוַֹבת ִבּ ְרַכּת "ַהָזּן‬ ‫ ֶשִׁהיא ְבָּרָכה‬,'‫ ְוַאַחר ִבּ ְרַכּת ַהָמּזוֹן ְיָבֵר ֵמֵﬠין ג‬16,‫כה‬,‫ ִיָזֵּהר ֶשׁלּ ֹא ָי]ִשׂ[יַח ֵבּי ְנַת ִים‬,‫ וִּמָכּל ָמקוֹם‬15,‫כד‬.‫ָהָאֶרץ‬ ‫כו הוִֹאיל ְול ֹא ֵבַּר ָבּהּ ִבּ ְרַכּת‬,‫ ִכּי ל ֹא ִנְפְטָרה ְבִּב ְרַכּת ַהָמּזוֹן‬,‫ ֶשִׁהיא ֵמֲחֵמֶשׁת ַהִמּי ִנין‬,‫ַאֲחרוָֹנה ַﬠל ַהַפּ ְרֶפֶּרת‬ 17,‫כז‬."‫"ַהָזּן‬ ‫ ֶשְׁכָּבר‬,‫ְוִאם ַאַחר ֶשָׁיָּצא ְיֵדי חוַֹבת ִבּ ְרַכּת "ַהָזּן" ִנְמַל ַלֲח ֹזר ְוֶלֱאֹכל ַפּת – ָצ ִרי ִלֹטּל ָיָדיו וְּלָבֵר "ַהמּוִֹציא" ְתִּחָלּה‬ ,"‫ָﬠָשׂה ִסלּוּק ְוֶהַסּח ַהַדַּﬠת ְבָּב ְרכוֹ ְבָּרָכה ַאַחת ִמִבּ ְרַכּת ַהָמּזוֹןכח )ֲאָבל ֶהַסּח ַהַדַּﬠת ְלַבדּוֹ ֵאינוֹ ָזקוּק ְלָבֵר "ַהמּוִֹציא‬ ‫ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן קע"ט( כט‬:

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Shulchan Aruch: Chapter 201 - Who Should Lead Grace - Texts & Writings

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Shulchan Aruch: Chapter 201 - Who Should Lead Grace By Rabbi Schneur Zalman of Liadi

SECTION 201 Who Should Lead Grace. (1–5) ‫רא ִמי הוּא ַהְמָבֵר וּבוֹ ה' ְסִﬠיִפים‬: 1 The scholar of most eminent wisdom among all who dined should recite Grace for everyone.1 [This applies] even if he entered at the end of the meal. If he desires to permit a lesser scholar to recite Grace, he may do so.2 If the most eminent scholar is afflicted with a catarrh, another person should recite Grace, because it is not proper that he halt many times and expectorate while the others wait for him. ‫ ְוִאם רוֶֹצה ִלֵתּן‬.‫ ֲאִפלּוּ ִאם ָבּא ְבּסוֹף ַהְסּעוָּדה‬1,‫ הוּא ְיָבֵר ִבּ ְרַכּת ַהָמּזוֹן ְלֻכָלּם‬,‫א ָגּדוֹלא ְבָּחְכָמהב ֶשְׁבָּכל ַהְמֻסִבּין‬ 2,‫ג‬.‫ְרשׁוּת ְלָקָטן ְלָבֵר – ָה ְרשׁוּת ְבָּידוֹ‬ ‫ ִכּי ֶזה ֵאין ָנכוֹן ֶשַׁיְּפִסיק ְפָּﬠִמים ַרבּוֹת ְוִיְהֶיה רוֵֹקק ַוֲאֵח ִרים‬,‫ְוִאם ַהָגּדוֹל מוִֹציא ֵלָחה )ֶשׁקּוֹ ִרין הוש"ט( – ְיָבֵר ַאֵחר‬ ‫ ד‬:‫ַיְמִתּינוּ‬ 2 An Israelite who is a Torah scholar receives precedence over a kohen. This applies even if the kohen is also a Torah scholar, but is not as great a scholar as [the Israelite]. Nevertheless, in such [an instance], since the kohen is also a Torah scholar, it is desirable for the Israelite scholar to waive his honor and give the kohen precedence, [enabling him] to recite Grace instead of reciting Grace in his presence.3 One who does so will live long.4 It is, however, forbidden to give precedence to an unlearned kohen in observance of the statutes and regulations of [the honor due] the priesthood, for this is disrespectful to the Torah, since it is of greater prominence than the priesthood.5 If, however, the scholar grants [the kohen] permission to recite Grace without taking into consideration the statutes and regulations of [the honor due] the priesthood,6 he may [allow him to recite Grace]. Indeed, that is permissible even if the scholar is a kohen and the unlearned person is an Israelite. ‫ טוֹב ֶשׁ ִיְּמֹחל‬,‫ וִּמָכּל ָמקוֹם‬.‫ ַאף ַﬠל ִפּי ֶשׁהוּא ַגּם ֵכּן ַתְּלִמיד ָחָכם‬,‫ב ָחָכם ִיְשָׂרֵאל קוֵֹדם ְלֹכֵהן ֲאִפלּוּה ֶשֵׁאינוֹ ָחָכם ְכּמוֹתוֹ‬ ‫ו ְוָהעוֶֹשׂה ֵכּן‬.‫ ֵכּיָון ֶשַׁהֹכֵּהן ַגּם ֵכּן ַתְּלִמיד ָחָכם‬3,‫ ְול ֹא ְיָבֵר ְלָפָניו‬, ‫ִיְשָׂרֵאל ֶהָחָכם ַﬠל ְכּבוֹדוֹ ְוַיְק ִדּימוֹ ַהֹכֵּהן ְלָבֵר‬ 4,‫ז‬.‫ַמֲא ִרי ָיִמים‬ ‫י ִכּי ַמֲﬠָלָתהּ ְגּדוָֹלה ִמַמֲּﬠַלת‬,‫ט ִמשּׁוּם ִבְּזיוֹן ַהתּוָֹרה‬,‫ֲאָבל ְלֹכֵהן ַﬠם ָהָאֶרץ ָאסוּר ְלַהְקִדּיםח ֶדֶּר ֹחק וִּמְשַׁפּט ְכֻּהָנּה‬ ‫יב ַוֲאִפלּוּ ִאם ֶהָחָכם הוּא ֹכֵּהן‬.‫ – ֻמָתּר‬6‫ ֲאָבל ִאם ֶהָחָכם נוֵֹתן לוֹ ְרשׁוּת ְלָבֵר ָכּ ְבּל ֹא ֹחק וִּמְשַׁפּט ְכֻּהָנּה‬5,‫יא‬.‫ַהְכֻּהָנּה‬ ‫ יג‬:‫ְוָהַﬠם ָהָאֶרץ הוּא ִיְשָׂרֵאל‬ 3 When a kohen and an Israelite are of equal stature with regard to [the Torah’s] wisdom, it is a positive commandment of Scriptural origin to award precedence to the kohen,7as it is written;8 “And you shall sanctify him.” Our Sages interpret9 12/14/2020, 12:16 PM

Shulchan Aruch: Chapter 201 - Who Should Lead Grace - Texts & Writings

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[that command to mean that he should be given prominence] in every holy matter, i.e., in every matter that reflects prominence, he should be sanctified. For example, he should be given the first aliyah for the [communal] Torah reading,10 speak first in every congregation of people, and be the first to expound [Torah thoughts]; similarly, in a yeshivah, he should speak first. Also, at a meal, he should be given precedence in the recitation of the blessings HaMotzi11 and Grace. He should be given a desirable portion initially, before the others, unless an Israelite who is a scholar of greater stature is also present. In such an instance, the scholar should be given the desirable portion first. One must be meticulous in his observance of all these matters, because they are mandated by Scriptural Law. Nevertheless, when a kohen divides the property of a partnership with a colleague who is an Israelite, it is not necessary to give the kohen a [more] desirable portion. For, [in such an instance,] it is not nobleconductfor him to take a [more] desirable portion, since anyone who focuses his attention on [receiving] a more desirous portion will never see a sign of blessing.12 In a place where there is no kohen, it is desirable to give precedence to a Levite over an Israelite in all the above matters13 if they are of equal levels of scholarship. (One who does so will live long. There is, however, no obligation to do so, because [the command], “And you shall sanctify him,” was stated only with regard to a kohen, [as indicated by the continuation of the verse:] “because he offers the food of your G-d.”) ‫ ְוָד ְרשׁוּ‬8,‫יז‬,"‫ ֶשֶׁנֱּאַמר " ְוִקַדְּשׁתּוֹ‬7,‫טו ִמְצַות ֲﬠֵשׂה ִמן ַהתּוָֹרהטז ְלַהְקִדּים ַהֹכֵּהן‬,‫ג ֹכֵּהן ְוִיְשָׂרֵאליד ֶשֵׁהם ָשׁ ִוין ְבָּחְכָמה‬ ‫יח ְכּגוֹן ִלְפֹתַּח ִראשׁוֹן ִבְּק ִריַאת‬,‫ ְכּלוַֹמר ְבָּכל ָדָּבר ֶשֵׁיָּרֶאה ָגּדוֹל הוּא ְמֻקָדּשׁ‬,‫ ְלָכל ָדָּבר ֶשִׁבְּקֻדָשּׁה‬9:‫ֲחָכִמים‬ ‫כא ְוֵכן‬,‫כ ְוֵכן ַבּ ְיִּשׁיָבה ְיַדֵבּר ָבּר ֹאשׁ‬,‫ ְוִלְהיוֹת ר ֹאשׁ ַהְמַדְבּ ִרים ְבָּכל ִקבּוּץ ַﬠם ְלַדֵבּר ְוִלְדֹרשׁ ְתִּחָלּה‬10,‫יט‬,‫ַהתּוָֹרה‬ ‫כה ֶאָלּא ִאם‬.‫כג ְוִלֵתּן לוֹ ָמָנה ָיָפה ַבְּתִּחָלּהכד ְלָכל ַהְמֻסִבּין‬,‫ וִּב ְרַכּת ַהָמּזוֹן‬11,‫ַבְּסּעוָּדה הוּא קוֵֹדם ְלָבֵר "ַהמּוִֹציא"כב‬ ‫כו ֲאָבל‬.‫ ְוָצ ִרי ִלָזֵּהר ְבָּכל ֵאלּוּ ֶשֵׁהם ִמן ַהתּוָֹרה‬.‫ ֲאַזי ִיְתּנוּ ְלֶהָחָכם ָמָנה ַהָיָּפה ְתִּחָלּה‬,‫ֵכּן ֵישׁ ִיְשָׂרֵאל ָגּדוֹל ִמֶמּנּוּ ְבָּחְכָמה‬ ‫ ֶשֵׁאין ֶזה ֶדֶּר ָכּבוֹד ֶשׁ ִיֹּטּל ֵחֶלק‬,‫ְכֶּשַׁהֹכֵּהן חוֵֹלק ֵאיֶזה ֻשָׁתּפוּת ִﬠם ֲחֵברוֹ ִיְשָׂרֵאל – ֵאין ָצ ִרי ִלֵתּן לוֹ ַהֵחֶלק ַהָיֶּפה‬ 12,‫כח‬.‫כז ֶשָׁכּל ַהנּוֵֹתן ֵﬠיָניו ַבֵּחֶלק ַהָיֶּפה – ֵאינוֹ רוֶֹאה ִסיַמן ְבָּרָכה ְלעוָֹלם‬,‫ַהָיֶּפה‬ ‫ ִאם ֵהם ָשׁ ִוין ְבָּחְכָמהכט ) ְוָהעוֶֹשׂה ֵכּן ַמֲא ִרי‬13‫ טוֹב ְלַהְקִדּים ַגּם ֵכּן ַהֵלּ ִוי ְלִיְשָׂרֵאל ְבָּכל ֵאלּוּ‬,‫וְּבָמקוֹם ֶשֵׁאין ֹכֵּהן‬ ("'‫ "ִכּי ֶאת ֶלֶחם ֱא ֶהי הוּא ַמְק ִריב ְוגוֹ‬,‫ " ְוִקַדְּשׁתּוֹ" ֶאָלּא ְבֹּכֵהן‬8,‫ ֶשׁלּ ֹא ֶנֱאַמרלא‬,‫ל ֲאָבל ֵאין ִחיּוּב ַבָּדָּבר‬.‫ָיִמים‬: 4 When do the above statements — that with regard to reciting Grace, a scholar receives precedence over a kohen, a kohen over a Levite, and a Levite over an Israelite — apply? When all of those dining together are members of the household and there are no guests, or they are all guests and there is no master of the house eating with them. When, however, a guest is eating with the master of the house, even though the master of the house is a kohen and a scholar of great stature, the guest should recite Grace so that he will bless the master of the house.14 What blessing should he bestow upon him? May it be [G-d’s] will that the master of this house not be embarrassed or put to shame, neither in this world nor in the World to Come. May he be successful in all his commercial affairs, and may his property prosper and be close to the city. May the Satan have no dominion over his handiwork and may no sin or transgression penetrate him, now and for all time.15 Nevertheless, if the master of the house sees the guest as unsuitable, he may take

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Shulchan Aruch: Chapter 201 - Who Should Lead Grace - Texts & Writings

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[the privilege of] reciting Grace from him and give it to one of the members of his household, even if that person will not bless him, e.g., a person who boards with him for a fee, who need not bless the master of the house. Moreover, even if the guest is suitable in his eyes, but [the master of the house] is willing to waive his blessing [in order to] recite Grace himself, he has that option. ‫ד ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים ֶשֶׁהָחָכם קוֵֹדם ְלֹכֵהן ְוֹכֵהן ְלֵל ִוי ְוֵל ִוי ְל ִיְשָׂרֵאל ְלָבֵר ִבּ ְרַכּת ַהָמּזוֹן? ְכֶּשָׁכּל ַהְמֻסִבּין ֵהם ַבֲּﬠֵלי‬ ‫ ֲאִפלּוּ ַבַּﬠל ַהַבּ ִית‬,‫ ֲאָבל אוֵֹרַח וַּבַﬠל ַהַבּ ִית‬.‫ אוֹ ֶשֻׁכָּלּם אוֹ ְרִחים ְוֵאין ָשׁם ַבַּﬠל ַהַבּ ִית ֵמֵסב ִﬠָמֶּהם‬,‫ָבִּתּים ְוֵאין ָשׁם אוֵֹרַח‬ ‫ וַּמה ְבָּרָכה ְמָב ְרכוֹלד? "ְיִהי ָרצוֹן ֶשׁלּ ֹא‬14,‫לג‬.‫ ְכֵּדי ֶשׁ ְיָּבֵר ְלַבַﬠל ַהַבּ ִית‬, ‫הוּא ֹכֵּהן ְוָגדוֹל ְבָּחְכָמהלב – ָהאוֵֹרַח ְמָבֵר‬ ‫ ְו ִיְהיוּ ְנָכָסיו ֻמְצָלִחים וְּקרוִֹבים‬,‫ ְוַיְצִליַח ְבָּכל ְנָכָסיו‬,‫ֵיבוֹשׁ ְול ֹא ִיָכֵּלם ַבַּﬠל ַהַבּ ִית ַהֶזּה ל ֹא ָבּעוָֹלם ַהֶזּה ְול ֹא ָבּעוָֹלם ַהָבּא‬ 15."‫ ְוַאל ִיְזַדֵּקּר ְלָפָניו שׁוּם ְדַּבר ֵחְטא ְוָﬠוֹן ֵמַﬠָתּה ְוַﬠד עוָֹלם‬,‫ ְול ֹא ִיְשׁ ט ָשָׂטן ְבַּמֲﬠֵשׂי ָיָדיו‬,‫ָלִﬠיר‬ ‫ ֲאִפלּוּ‬,‫ ִאם ָהאוֵֹרַח ֵאינוֹ ָהגוּן ְבֵּﬠיֵני ַבַּﬠל ַהַבִּית – ַרַשּׁאי ְלַהֲﬠִביר ִמֶמּנּוּ ַהְבָּרָכה ְוִלְתּנוֹ ְלֶאָחד ִמְבֵּני ֵבּיתוֹ‬,‫וִּמָכּל ָמקוֹם‬ ‫לו‬.‫ ֶשֵׁאין ָצ ִרי ְלָבֵר ְלַבַﬠל ַהַבּ ִית‬,‫לה ְכּגוֹן ֶשׁהוּא ָסמוּ ַﬠל ֻשְׁלָחנוֹ ְבָּשָׂכר‬,‫ל ֹא ְיָב ְרֶכנּוּ‬ ‫ לז‬:‫ַוֲאִפלּוּ הוּא ָהגוּן ְבֵּﬠיָניו ְורוֶֹצה ְלַוֵתּר ַﬠל ִבּ ְרָכתוֹ וְּלָבֵר ְבַּﬠְצמוֹ – ָה ְרשׁוּת ְבָּידוֹ‬ 5 When a guest is offered the privilege of reciting Grace and he declines, he shortens his life,16 because he is refraining from blessing the master of the house who is one of the descendants of Avraham, to whom it was said:17 “I will bless those who bless you.” From this positive statement, one can infer the negative.18 Moreover, every person should endeavor to be given the cup of blessing, so that he be the one who recites Grace and leads the zimun, rather than merely responding Amen. True, “one who listens is considered as one who makes a statement”19 and “one who responds Amen is considered as one who utters a blessing.”20 Nevertheless, [G-d] hastens [and] first gives a reward to the one who recites Grace.21 ‫מ ֶשׁהוּא ִמֶזַּרע‬,‫ ִמשּׁוּם ֶשׁ ִנְּמַנע ְלָבֵר ֶאת ַבַּﬠל ַהַבּ ִית‬16,‫לט‬,‫ה ְואוֵֹרַח ֶשׁנּוְֹת ִנים לוֹ ְלָבֵר לח ְוֵאינוֹ ְמָבֵר – ְמַקֵצּר ָיָמיו‬ 18.‫מא וִּמְכַּלל ֵהן ַאָתּה שׁוֵֹמַﬠ ָלאו‬," ‫ "ַוֲאָב ְרָכה ְמָב ְרֶכי‬17:‫ַאְבָרָהם ֶשֶׁנֱּאַמר בּוֹ‬ ‫ ֶשַׁאף‬,"‫ ְול ֹא ִלְשֹׁמַﬠ ְוַלֲﬠנוֹת "ָאֵמן‬,‫ְוַגם ָכּל ָאָדם ֵישׁ לוֹ ַלֲח ֹזר ֶשׁ ִיְּתּנוּ לוֹ כּוֹס ֶשׁל ְבָּרָכה ְלָבֵר ִבּ ְרַכּת ַהָמּזוֹן ְבִּזמּוּן‬  : ‫ ְמַמֲה ִרין ִלֵתּן ָשָׂכר ְתִּחָלּה ְלַהְמָבֵר‬,‫ ִמָכּל ָמקוֹם‬20,‫מג‬,‫ ְועוֶֹנה "ָאֵמן" ְכּמוִֹציא ְבָּרָכה ִמִפּיו‬19,‫מב‬,‫ֶשַׁהשּׁוֵֹמַﬠ ְכּעוֶֹנה‬ 21,‫מד‬

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The Laws Governing Blessings for Produce - Texts & Writings

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‫ב" ה‬

By Rabbi Schneur Zalman of Liadi

Shulchan Aruch: Chapter 202 - Laws Governing [Blessings for] Fruit that Grows on Trees Shulchan Aruch: Chapter 203 - Laws Governing Blessing for “Fruit of the Earth” Shulchan Aruch: Chapter 204 - Blessings for Other Types of Foods Shulchan Aruch: Chapter 205 - Laws Governing Blessing for Vegetables Shulchan Aruch: Chapter 206 - Laws Governing Interruptions and Errors in Blessings Recited over Produce Shulchan Aruch: Chapter 207 - Laws Governing Blessing to be Recited After Partaking of Produce Shulchan Aruch: Chapter 212 - [Blessing Over Food of] Primary Importance Covers [Food of] Secondary Importance Shulchan Aruch: Chapter 213 - Whether a Person Who Already Fulfilled His Obligation May [Recite a Blessing to] Fulfill Another Person’s Obligation Shulchan Aruch: Chapter 214 - That G-d’s Name and Sovereignty Must Be Mentioned in Every Blessing Shulchan Aruch: Chapter 215 - Responding Amen After Blessings

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The Laws Governing Blessings for Produce - Texts & Writings

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Shulchan Aruch: Chapter 202 - Laws Governing [Blessings for] Fruit tha...

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Shulchan Aruch: Chapter 202 - Laws Governing [Blessings for] Fruit that Grows on Trees By Rabbi Schneur Zalman of Liadi

SECTION 202 The Laws Governing [the Blessings for] the Fruit that Grows on Trees. (1–24) ‫ וּבוֹ כ"ד ְסִﬠיִפים‬,‫רב ִדּיֵני ֵפּרוֹת ָהִאיָלן‬: 1The blessing recited before partaking of all fruit that grows on trees (the berachah rishonah) — whether from the seven species [for which Eretz Yisrael was praised]1 or from other species — is Borei pri haetz (“…Who created the fruit of the trees”).2 True, the nurture [of the fruit] is from the earth [— and thus the blessing Borei pri haadamah (“…Who created the produce of the earth” would also be appropriate]. Nevertheless, because of their importance, [our Sages] removed [fruit] from the [general] category of the produce of the earth and established a unique, specific, and distinct blessing for them,3 one which clarifies and specifies their importance — that they are fruit that grow on trees and not from the earth. [In this manner,] the glory of the Omnipresent is amplified by recalling a specific dimension of His praise: that He created choice produce, like the fruit that grows on trees. (‫ )א‬2,"‫ב ְבָּרָכה ִראשׁוָֹנה ֶשָׁלֶּהם ִהיא "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬,‫ ֵבּין ִמְשָּׁאר ִמי ִנים‬1‫א ֵבּין ִמז' ַהִמּי ִנים‬,‫א ַﬠל ָכּל ֵפּרוֹת ָהִאיָלן‬ ‫ ְפָּרִטית‬,‫ ְוָקְבעוּ ָלֶהם ְבָּרָכה ְמיֶֻחֶדת‬,‫ ַאף ַﬠל ִפּי ֶשִׁגּדּוָּלם ִמן ָהָאֶרץ‬,‫ֶשִׁמְּפֵּני ֲחִשׁיבוָּתםג הוִֹציאוּם ִמְכַּלל ֵפּרוֹת ָהָאֶרץ‬ ‫ ְכֵּדי ְלַה ְרבּוֹת ִבְּכבוֹד ַהָמּקוֹם ְבַּהְזָכַּרת‬,‫ ְול ֹא ְגֵּדִלים ָבֲּאָדָמה‬,‫ ֶשְׁמָּבֶרֶרת וּפוֶֹרֶטת ֲחִשׁיבוָּתם ֶשֵׁהם ְפּ ִרי ָהֵﬠץ‬3,‫ד‬,‫וְּמֹבֶרֶרת‬ ‫ ה‬:‫ ֶשָׁבָּרא ֵפּרוֹת ֲחשׁוִּבים ִכְּפ ִרי ָהֵﬠץ‬,‫ִשְׁבחוֹ ִבְּפָרטוּת‬ 2 Consequently, any type of food that grows on a tree, but is not the primary fruit of the tree, is not considered sufficiently important to require the blessing Borei pri haetz. Instead, the blessing Borei pri haadamah is recited over it. [The above ruling applies] provided the tree is planted with the intent to eat that [ancillary growth] as well. For example, the leaves of the caper bush are fit to eat. Also, the shoots that jut out from its leaves — similar to those [buds] on the leaves of a willow — are also fit to eat.4 One should recite the blessing Borei pri haadamah on both the leaves and the shoots, since the caper bush is planted with the intent of eating both the leaves and shoots, and in no way does this detract from the bush itself.5 In contrast, the blessing Borei pri haadamah should not be recited over the white center stalk of the date palm that grows taller each year and that is soft and fit to eat.6 Instead, the blessing Shehakol nih’yah bidvaro (“by Whose word everything was created”) [should be recited over it. The rationale:] A date palm is not planted for the purpose of eating the center stalk, for when one does so, he restricts the [growth of the] branches of the date palm. The same applies to small vine twigs.7 ‫ וְּמָב ְרִכין ָﬠָליו‬,"‫ ָכּל ָדָּבר ֶשָׁגֵּדל ַﬠל ָהֵﬠץ ְוֵאינוֹ ִﬠַקּר ַהְפּ ִרי – ֵאין בּוֹ ֲחִשׁיבוּת ְלָבֵר ָﬠָליו "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬, ‫ב ְלִפיָכ‬

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Shulchan Aruch: Chapter 202 - Laws Governing [Blessings for] Fruit tha...

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‫ו‬."‫"בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬ ‫ז‬,‫ ֶשָׁﬠִלין ֶשׁלּוֹ ְראוּ ִיין ַלֲאִכיָלה‬,‫ ְכּגוֹן ִמין ִאיָלן ָקָטן ַה ִנְּקָרא ָצָלף‬,‫ְוהוּא ֶשׁנּוְֹטִﬠים ָהִאיָלן ַﬠל ַדַּﬠת ֶלֱאֹכל ַגּם אוֹתוֹ ָדָּבר‬ ‫ – ְמָבֵר ַﬠל ֶהָﬠִלין ְוַﬠל ַהְתָּמרוֹת "בּוֵֹרא ְפּ ִרי‬4‫ח ְוַגם ֵהן ְראוּ ִיין ַלֲאִכיָלה‬,‫ְוֵישׁ ְבָּﬠָליו ְתָּמרוֹת בּוְֹלטוֹת ְכּמוֹ ַבֲּﬠֵלי ֲﬠָרָבה‬ 5,‫י‬. ‫ט ֶשֵׁאין ְמַמֲﬠִטין ֶאת ָהִאיָלן ְבָּכ‬,‫ הוִֹאיל ְונוְֹטִﬠין ַהָצָּלף ַﬠל ַדַּﬠת ֶלֱאֹכל ַגּם ִמן ֶהָﬠִלין ְוַהְתָּמרוֹת‬,"‫ָהֲאָדָמה‬ ‫ – ֵאינוֹ ְמָבֵר ָﬠָליו "בּוֵֹרא‬6,‫יב ְוהוּא ַר ְוָראוּי ַלֲאִכיָלהיג‬,‫יא ֶשׁהוּא ָהר ֹאשׁ ֶשׁל ֶדֶּקל ֶשׁ ִנְּתַוֵסּף ְבָּכל ָשָׁנה‬,‫ֲאָבל ַהקּוֹר‬ ‫יד ֶשָׁהאוְֹכלוֹ‬,‫ ְלִפי ֶשֵׁאין נוְֹטִﬠין ֶאת ַהֶדֶּקל ַﬠל ַדַּﬠת ֵכּן ֶלֱאֹכל ֶאת ַהקּוֹר‬,"‫ְפּ ִרי ָהֲאָדָמה" ֶאָלּא "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬ 7,‫ טז‬:‫טו ְוהוּא ַהִדּין ְללוְּלֵבי ְגָּפ ִנים‬.‫ְמַמֵﬠט ַﬠ ְנֵפי ַהֶדֶּקל‬ 3 Similarly, the blessing Shehakol nih’yah bidvaro is recited on small almonds that are soft and are eaten with their outer shell, since they are planted solely with the intent that they grow and form a [fully developed] fruit within their shell.8 To what does the above apply? Specifically, with regard to almonds, for when they are small, they are eaten primarily for their shells. [Almond trees] are planted, by contrast, with the intent of eating the fruit within the shell when it matures [and not the shell itself]. Thus, almonds differ from other fruits. For even when other fruits are eaten when they are small, one partakes of the actual fruit that will grow larger afterwards. Therefore, one should recite the blessing Borei pri haetz before partaking of them, even when their fruit is small. Although the tree was not planted for this purpose, [i.e., to partake of its fruit before it is fully developed, the blessing Borei pri haetz is nonetheless warranted,] since one is partaking of the actual fruit for which the tree was planted. Nevertheless, one should recite the blessing Borei pri haadamah and not the blessing Borei pri haetz on grapes that are smaller than a white bean, because [when they are that small], they are not yet fit to be described as fruit at all. Therefore, they are not of sufficient importance to require that the blessing Borei pri haetz be recited over them, like caper leaves and shoots, [over which the blessing Borei pri haadamah is recited,] even though the caper bush was planted to partake of these [products] as well. We do not know the size of a white bean of the Talmudicera. Therefore, one should recite the blessing Borei pri haadamah on all immature grapes, until they have reached significant size. For whenever there is an unresolved question whether to recite the blessing Borei pri haadamah or the blessing Borei pri haetz, one should recite the blessing Borei pri haadamah.9Nevertheless, one should not partake of a quantity of such grapes that would require that a blessing be recited afterwards (a berachah acharonah), for there is a question whether he should recite the one blessing that encapsulates three10 or the blessing Borei nefashos rabbos (“…Who created many souls”).11 Similarly, small carobs [that have not matured to the extent that] the chain-like bumps of carob [seeds] are visible12 and olives whose buds [have not] grown around them are not considered fruit at all and the blessing Borei pri haadamah should be recited over them. ‫ ֶשֵׁאין נוְֹטִﬠים‬,"‫ג ו ְוֵכן ְשֵׁקִדים ְקַטִנּים ֶשֵׁהם ַרִכּים ְואוְֹכָלם ִבְּקִלָפָּתם ַהִחיצוָֹנה – ְמָב ְרִכים ֲﬠֵליֶהם "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬ 8,‫יז‬.‫אוָֹתם ֶאָלּא ַﬠל ַדַּﬠת ֶשׁ ִיְּגְדּלוּ ְוַיֲﬠשׂוּ ְפּ ִרי ְבּתוֹ ַהְקִּלָפּה‬ ‫ ְוֵאין נוְֹטִﬠים אוָֹתם ֶאָלּא ַﬠל ַדַּﬠת ֶלֱאֹכל‬,‫ ֶשִׁﬠַקּר ֲאִכיָלָתם ְכֶּשֵׁהם ְקַטִנּים ִהיא ְקִלָפָּתם‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ִבְּשֵׁקִדים‬ ‫ ֲאָבל ְשָׁאר ָכּל ַהֵפּרוֹת ֶשַׁגּם ְכֶּשׁאוְֹכִלים אוָֹתם ְכֶּשֵׁהם ְקַט ִנּים אוְֹכִלים ִמגּוּף ַהְפּ ִרי ֶשִׁיְּגַדּל‬,‫ַהְפּ ִרי ֶשְׁבּתוָֹכם ְכֶּשׁ ִיּ ְגְדּלוּ‬

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Shulchan Aruch: Chapter 202 - Laws Governing [Blessings for] Fruit tha...

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‫ הוִֹאיל ְוָאַכל‬, ‫יח ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִנַטּע ָהִאיָלן ִבְּשִׁביל ָכּ‬,‫ַאַחר ָכּ – ְמָבֵר ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֵﬠץ" ַגּם ְכֶּשֵׁהם ְקַט ִנּים‬ ‫יט‬.‫גּוּף ַהְפּ ִרי ֶשׁ ִנַּטּע ָהִאיָלן ִבְּשִׁבילוֹ‬ ‫כ ְלִפי‬,"‫ ַﬠל ֲﬠָנִבים ְקַט ִנּים ִמְכּפוֹל ַהָלָּבן – ֵאינוֹ ְמָבֵר ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֵﬠץ" ֶאָלּא "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬,‫וִּמָכּל ָמקוֹם‬ ‫ ְכּמוֹ ֶשֵׁאין ֲחִשׁיבוּת‬,"‫ וְּלִפיָכ ֵאין ָבֶּהם ֲחִשׁיבוּת ְלָבֵר ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬,‫ֶשֲׁﬠַד ִין ֵאין ֵשׁם ְפּ ִרי ֲﬠֵליֶהם ְכָּלל‬ ‫כא‬.‫ ַאף ַﬠל ִפּי ֶשׁ ִנַּטּע ָהִאיָלן ַﬠל ַדַּﬠת ְלָאְכָלם ַגּם ֵכּן‬,‫ְבָּﬠִלין וְּתָמרוֹת ֶשׁל ָצָלף‬ ‫ ַﬠד‬,‫ ְלִפיָכ ְלעוָֹלם הוּא ְמָבֵר "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" ַﬠל ָהֲﬠָנִבים ֶשֵׁהם ֹבֶּסר‬,‫ְוִשׁעוּר פּוֹל ַהָלָּבן ֶשִׁבּיֵמיֶהם ל ֹא נוַֹדע ָלנוּ‬ ‫כב ֶשָׁכּל ָדָּבר ֶשִׁבּ ְרָכתוֹ ָסֵפק ִאם ִהיא "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" אוֹ "בּוֵֹרא ְפּ ִרי ָהֵﬠץ" – ְמָבֵר‬,‫ֶשִׁיְּהיוּ ְגּדוִֹלים ְבּיוֵֹתר‬ 9,‫כג‬."‫"בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬ 10'‫ ֵכּיָון ֶשׁהוּא ָסֵפק ִאם ְיָבֵר ֵמֵﬠין ג‬,‫ ֵאין ֶלֱאֹכל ֵמֶהם ְכִּשׁעוּר ֶשַׁחָיּב ְבָּרָכה ַאֲחרוָֹנה ֶאָלּא ְבּתוֹ ַהְסּעוָּדה‬,‫וִּמָכּל ָמקוֹם‬ 11,‫כד‬."‫אוֹ "בּוֵֹרא ְנָפשׁוֹת ַרבּוֹת‬ ‫ ְוֵזִתים ֹקֶדם ֶשׁ ִיְּגַדּל ַהֵנּץ ְסִביָבם – ֵאין‬12,‫ְוֵכן ֲחרוִּבים )ב( ְקַט ִנּים ֹקֶדם ֶשֵׁיָּרֶאה ָבֶּהם ְכִּמין ַשׁ ְרְשָׁראוֹת ֶשׁל ֲחרוִּבים‬ ‫ כה‬:"‫ וְּמָבֵר ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬,‫ֵשׁם ְפּ ִרי ֲﬠֵליֶהם‬ 4 By contrast, as soon as the fruit of other trees has been produced, even when it is very small, it is considered as fruit and the blessing Borei pri haetz should be recited over it, provided it is not so bitter or sour that it is unfit to be eaten, even in a pressing situation. 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, neither the blessing Borei pri haetz nor the blessing Borei pri haadamah, should be recited over it — only the blessing Shehakol nih’yah bidvaro.13[The rationale:] Since [the fruit] is not fit to be eaten at all before it is sweetened, it is never considered as produce. It is not even considered as the produce of the earth, but as mere wood. ‫ וְּמָבֵר ָﬠָליו "בּוֵֹרא ְפּ ִרי‬,‫כו ַאף ַﬠל ִפּי ֶשׁהוּא ָקָטן ְמֹאדכז – ֵשׁם ְפּ ִרי ָﬠָליו‬,‫ד ֲאָבל ְשָׁאר ָכּל ָהִאיָלן ִמֶשּׁיּוִֹציא ְפּ ִרי‬ ‫ ֶשָׁאז ֵאין ְמָב ְרִכין ָﬠָליו‬,‫ וִּבְלַבד ֶשׁלּ ֹא ְיֵהא ַמר אוֹ ָﬠפוּץכח ְבּיוֵֹתר ַﬠד ֶשֵׁאינוֹ ָראוּי ַלֲאִכיָלה ֲאִפלּוּ ַﬠל ְיֵדי ַהְדָּחק‬."‫ָהֵﬠץ‬ ‫כט‬.‫ְכָּלל‬ ‫ַוֲאִפלּוּ ִאם ִמְתּקוֹ ַﬠל ְיֵדי ָהאוּר אוֹ ָדָּבר ַאֵחר – ֵאין ְמָב ְרִכין ָﬠָליו "בּוֵֹרא ְפּ ִרי ָהֵﬠץ" אוֹ "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" ֶאָלּא‬ ‫ ְוֵאינוֹ ָחשׁוּב ֲאִפלּוּ‬,‫ ֶשֵׁכּיָון ֶשֵׁאינוֹ ָראוּי ַלֲאִכיָלה ְכָּלל ְבּל ֹא ִמתּוּק – ֵאין ֵשׁם ְפּ ִרי ָﬠָליו ְכָּלל‬13,‫ל‬,"‫"ֶשַׁהֹכּל ִנְהָיה ִבּ ְדָברוֹ‬ ‫לא ֶאָלּא ְכֵּﬠץ ְבָּﬠְלָמא הוּא‬,‫ִכְּפ ִרי ָהֲאָדָמה‬: 5 Similarly, no blessing is recited over large, bitter almonds, for they are not fit to be eaten at all, even under pressing circumstances. When they are small, by contrast, the blessing Borei pri haetz should be recited over them, because then they are being eaten primarily for their shells, which are not bitter. Indeed, this is the primary reason for which they are planted.14 In contrast, the primary reason larger almonds are eaten is for the fruit itself and, [in this instance,] that fruit is bitter. If one sweetened the [large, bitter] almonds by roasting or through other means, the blessing Borei pri haetz should be recited over them. [This blessing is required,] because they are a fruit in the full sense of the word and are planted with this intent in mind.15 ‫ ֲאָבל‬.‫ ֶשֵׁאיָנם ְראוּ ִיים ַלֲאִכיָלה ֲאִפלּוּ ַﬠל ְיֵדי ַהְדָּחק‬,‫ה ְוֵכן ְשֵׁקִדים ַהָמּ ִרים – ֵאין ְמָב ְרִכין ֲﬠֵליֶהם ְכּלוּם ְכֶּשֵׁהם ְגּדוִֹלים‬ ‫ ְוַﬠל ַדַּﬠת ֵכּן‬,‫לב ִכּי ִﬠַקּר ֲאִכיָלָתם ִהיא ַהְקִּלָפּה ְוֵאיָנהּ ָמָרה‬,"‫ְקַטִנּים ֶשֵׁהם ַרִכּים – ְמָב ְרִכים ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬

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Shulchan Aruch: Chapter 202 - Laws Governing [Blessings for] Fruit tha...

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‫ ְוהוּא ַמר‬,‫ ֲאָבל ַה ְגּדוִֹלים ִﬠַקּר ֲאִכיָלָתם ַמה ֶשִּׁבְּפ ִנים‬14,‫לג‬,‫נוְֹטִﬠים אוָֹתן‬. ‫ ְונוְֹטִﬠים אוָֹתם ַﬠל‬,‫ ִכּי ֵהם ְפּ ִרי ָגּמוּר‬,"‫ְוִאם ִמְתָּקן ַﬠל ְיֵדי ָהאוּר אוֹ ָדָּבר ַאֵחר – ְמָב ְרִכים ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬ 15,‫ לד‬:‫ַדַּﬠת ֵכּן‬ 6 When does the statement that one recites the blessing Borei pri haetz over small fruit that have not matured apply? To fruit that was picked from a tree, which had they not been picked, would have matured and ripened on it. These laws do not apply to withered fruit,16 i.e., fruit that became scorched because of heat and fell from the tree before it ripened, nor to a certain type of date that does not mature on the tree, but instead, is reaped and placed in a heap on the earth to ripen or is left on mats to warm and ripen, nor to the last grapes of the season which will never ripen, because fall has already arrived. In all these instances, the blessing Shehakol nih’yah bidvaro should be recited over them. Since they all have deteriorated drastically, because of cold, heat, or other factors, their status with regard to a blessing was downgraded and reduced to a greater extent than it would have been, had they not reached the [complete] state of a fruit [simply] because they were [still] small. In that instance, at least the blessing Borei pri haadamah is recited over them. In this instance, since they reached the state of a fruit, but then deteriorated, the blessing Shehakol nih’yah bidvaro is recited over them, just as it is recited for bread or cooked food that has deteriorated and spoiled, as explained in sec. 204[:2]. ‫ו ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים )ג( ֶשְׁמָּב ְרִכין ַﬠל ֵפּרוֹת ְקַט ִנּים ֶשׁלּ ֹא ִנְגַמר ִבּשּׁוָּלם "בּוֵֹרא ְפּ ִרי ָהֵﬠץ"? ְבֵּפרוֹת ֶשׁ ִנְּתְלשׁוּ ִמן‬ ‫ ֶשֵׁהם ֵפּ]רוֹת[ ֶשׁ ִנְּשׂ ְרפוּ ֵמַהֹחםלו ְוָנְבלוּ‬16,‫ ֲאָבל ַהנּוְֹבלוֹתלה‬,‫ ְוִאם ל ֹא ִנְתְלשׁוּ ָהיוּ ִמְתַבְּשִּׁלים ְו ִנְגָמ ִרים ָﬠָליו‬,‫ָהִאיָלן‬ ‫לח ְוֵכן ִמין ְתָּמ ִרים ֶשֵׁאין ִמְתַבְּשִּׁלין ַﬠל ָהִאיָלןלט ֶאָלּא תּוְֹלִשׁין אוָֹתן ְועוִֹשׂים אוָֹתם‬,‫ְוָנְפלוּ ִמן ָהִאיָלןלז ֹקֶדם ֶשׁ ִנְּתַבְּשּׁלוּ‬ ‫מא ְוֵכן סוֵֹפי ֲﬠָנִביםמב ֶשֵׁאין‬,‫מ אוֹ נוְֹתִנים אוָֹתם ְלַמְחְצָלאוֹת ְלִהְתַחֵמּם ַﬠד ֶשִׁיְּתַבְּשּׁלוּ‬,‫ֹכֶּמר ָבָּאֶרץ וִּמְתַבְּשִּׁלין‬ ‫ ֶשׁהוִֹאיל ְוִנְשַׁתּנּוּ ְלִקְלקוּל ֵמֲחַמת‬,"‫ִמְתַבְּשִּׁלין ְלעוָֹלםמג ִמְפֵּני ֶשִׁהִגּיַﬠ ַהְסָּתיומד – ְמָב ְרִכין ֲﬠֵליֶהם "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬ ‫ֹקר אוֹ ֹחם אוֹ ָדָּבר ַאֵחר – ִנ ְג ְרעוּ ְוָי ְרדוּ ִמַמֲּﬠָלָתם ְלִﬠ ְנַין ֲחִשׁיבוּת ַהְבָּרָכה יוֵֹתר ֵמִאלּוּ ל ֹא ָהיוּ ַמִגּיִﬠים ִלְכַלל ְפּ ִרי ִמְפֵּני‬ – ‫ ְוַﬠְכָשׁו ֶשָׁגְּדלוּ ְוִהִגּיעוּ ִלְכַלל ְפּ ִרי ְו ִנְשַׁתּנּוּ‬,‫ ֶשָׁהיוּ ְמָב ְרִכין ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" ַﬠל ָכּל ָפּ ִנים‬,‫ַקְטנוָּתם‬ ‫ מו‬:‫מה ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן ר"ד‬,"‫ ֶשִׁהיא "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬,‫ְמָב ְרִכין ֲﬠֵליֶהם ְכִּב ְרַכּת ַפּת ְוַתְבִשׁיל ֶשׁ ִנְּשַׁתּנּוּ ְלִקְלקוּל‬ 7 Similarly, just as the blessing Shehakol nih’yah bidvaro is recited over grapes that grow at the end of the harvest season,so too, this blessing is recited over vinegar that is made from these grapes.17 [The rationale:] The [liquid] extracted from the grape is like the grape itself, as will be explained.18 – ‫ ֶשַׁהיּוֵֹצא ִמן ָהֲﬠָנִבים‬17,‫ז ְוֵכן ַﬠל ַהֹחֶמץ ֶשׁעוִֹשׂין ִמסּוֵֹפי ֲﬠָנִבים – ְמָב ְרִכין "ֶשַׁהֹכּל"מז ְכּמוֹ ַﬠל ָהֲﬠָנִבים ַﬠְצָמן‬ 18,‫ מח‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר‬,‫ְכּמוָֹתן‬ 8 When the pits of fruit are sweet and fit to be eaten, they are considered as the fruit itself and the blessing Borei pri haetz is recited over them.19 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, because bitter seeds are not considered as produce at all; they are like mere wood.20 19."‫מט וְּמָבֵר ֲﬠֵליֶהן "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬,‫ ִאם ֵהם ְמתוִּקים )ד( וּ ְראוּ ִיים ַלֲאִכיָלה – ֵשׁם ְפּ ִרי ֲﬠֵליֶהן‬,‫ח ַגּ ְרִﬠיֵני ַהֵפּרוֹת‬ ‫ ְוַאף ִאם ִמְתָּקן ַﬠל ְיֵדי ָהאוּר אוֹ ָדָּבר ַאֵחר – ֵאינוֹ ְמָבֵר ֲﬠֵליֶהם ֶאָלּא‬.‫ְוִאם ֵהם ָמ ִרים – ֵאינוֹ ְמָבֵר ֲﬠֵליֶהם ְכָּלל‬ 20:‫נא וְּכֵﬠץ ְבָּﬠְלָמא ֵהם‬,‫נ ֶשַׁגּ ְרִﬠי ִנים ַהָמּ ִרים ֵאין ֵשׁם ְפּ ִרי ֲﬠֵליֶהם ְכָּלל‬,"‫"ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬ 9 The blessing Borei pri haetz should be recited over caper berries,21 since they are the primary fruit [of the caper bush]. Some authorities maintain that capers, i.e.,

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the large shells that surround these berries, which are similar to the shell that grows around small nuts, are also considered as fruit and the blessing Borei pri haetz should be recited over them. Others maintain that they are not considered as the [primary] fruit and the blessing Borei pri haadamah should be recited over them. Similarly, the blessing Borei pri haadamah is recited over the outer shell of other fruits, e.g., pomegranate shells and the like. For the blessing Borei pri haetz is recited only over [a tree’s] primary fruit, as stated above.22 For that reason, the blessing Borei pri haadamah is recited over candied orange peels. With regard to actual practice, as an initial preference, one should recite the blessing Borei pri haadamah [on such shells], because then one fulfills his obligation according to all opinions.23 If one recited the blessing Borei pri haetz, one [is considered to have] fulfilled his obligation, for whenever there is a question whether one is obligated to recite a blessing or not, leniency is recommended.24 This principle applies whenever there is an unresolved question about which blessing to recite.25 ‫נב ְוַהַקְּפֵריִסין ֶשִׁהיא ְקִלָפּה ְגּדוָֹלה‬."‫ ֶשֵׁהם ִﬠַקּר ַהְפּ ִרי – ְמָב ְרִכין ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬21‫ט ָהֲאִביּוֹנוֹת ֶשׁל ָצָלף‬ ‫ וְּמָב ְרִכים‬,‫ ְכֵּﬠין ְקִלָפּה ַהְגֵּדָלה ְסִביבוֹת ֱאגוִֹזים ַדִּקּיםנג – ֵישׁ אוְֹמ ִרים ֶשַׁגּם ֵהם ֲחשׁוִּבים ְפּ ִרי‬,‫ֶשְׁסִּביבוֹת ָהֲאִביּוֹנוֹת‬ ‫נה ְוֵכן ַﬠל‬."‫ וְּמָב ְרִכין ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬,‫נד ְוֵישׁ אוְֹמ ִרים ֶשֵׁאיָנם ֲחשׁוִּבים ְפּ ִרי‬."‫ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬ ‫ ֶשֵׁאין ְמָב ְרִכין‬,"‫ ְכּגוֹן ֶשׁל ִרמּוֹ ִנים ְוַכיּוֵֹצא ָבֶּהם – ְמָב ְרִכים "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬,‫ְקִלפּוֹת ִחיצוֹנוֹת ֶשׁל ְשָׁאר ֵפּרוֹת‬ ‫ וְּלִפיָכ ְמָב ְרִכין ַﬠל ְקִלֵפּי מרנצי"ן ְמֻרָקִּחין "בּוֵֹרא‬22.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬,‫"בּוֵֹרא ְפּ ִרי ָהֵﬠץ" ֶאָלּא ַﬠל ִﬠַקּר ַהְפּ ִרי‬ ‫ ְוִאם ֵבַּר‬23,‫נז‬,‫ ֶשָׁאז יוֵֹצא ְלִדְבֵרי ַהֹכּל‬,"‫ )ה( ְלַכְתִּחָלּה ְיָבֵר "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬,‫נו וְּלִﬠ ְנַין ֲהָלָכה‬."‫ְפּ ִרי ָהֲאָדָמה‬ 25,‫ נט‬:‫ ְוֵכן ְבָּכל ָדָּבר ֶשִׁבּ ְרָכתוֹ ָסֵפק‬24,‫נח‬.‫ ֶשְׁסֵּפק ְבָּרכוֹת ְלָהֵקל‬,‫"בּוֵֹרא ְפּ ִרי ָהֵﬠץ" – ָיָצא‬ 10 Whenever fruits are squeezed to extract their juice, their juice is not considered as the fruit to the extent that the blessing Borei pri haetz is recited over it. [This ruling applies] even if the liquid oozes out on its own accord, like the date-honey that oozes from dates.26 Instead, the blessing Shehakol nih’yah bidvaro should be recited over such juice, for it is mere fluid and is not considered as the body of the fruit. The only exceptions are olives and grapes; the liquids that emerge from them are considered as the fruit itself. Even though these fruit have undergone [major] changes [and the liquids produced from them do not resemble the original fruits at all], the changes are considered an improvement, since it is through these changes that they are brought to the state in which it is common practice to partake of them.27 For this is the primary reason that these fruits are planted — grapes to produce wine, and olives to produce oil. Therefore, these liquids are considered as fruit and it would seem appropriate to recite the blessing Borei pri haetz over them. Nevertheless, [the blessing Borei pri haetz is not recited over wine, nor commonly over oil]. Since wine is important — it satiates and gladdens a person’s heart, as it is written:28 “Wine that gladdens the heart of man” — [our Sages therefore] removed it from the category of the produce of the trees and established a specific blessing for it, Borei pri hagafen. That blessing is more specific and clearer, for [its wording] clarifies andidentifies the importance [of wine] to a greater extent, [emphasizing] that it is the fruit of the vine. If one recites the blessing Borei pri haetz over [wine], he does not fulfill his obligation.29 [This ruling applies] even if [one drinks] strong wine that is unfit to drink without being diluted with water, and thus drinking it undiluted is not the way it was intended to be drunk, nor is it an expression of its importance. All of the particular [laws] regarding the blessings for wine over which the blessing Borei pri hagafen is recited are explained in sections 204[:6–12] and 272.30

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The blessing Borei pri haetz is not recited over [olive] oil when one drinks it by itself, in its natural state, because it is harmful to one’s body and he does not derive any satisfaction from drinking it. Accordingly, a blessing for satisfaction should not be recited at all when drinking [oil] in this manner,31 only when one mixes it with another liquid [thereby enabling him to] derive satisfaction from it without it harming him. Even though the oil is the lesser part of the mixture, the blessing is not determined by the beverage that comprises the larger part of the mixture. Instead, one should recite the blessing Borei pri haetz, the blessing appropriate for [olive] oil, over this mixture. When does the above apply? When a person has a sore throat and he intends to heal it by drinking the oil,32 for oil soothes and heals the throat. Since he cannot drink the oil by itself, he drinks it in combination with other beverages that constitute the major portion of the mixture. Nevertheless, his intent in drinking [this mixture] is [primarily] for the oil. Therefore, one should recite the blessing for the oil, the primary element (the ikar) [of the mixture], and [thereby] cover the other beverages, the secondary aspect (the tafel), [with this blessing]. For whenever one partakes of [a combination of two elements, one of which is of] primary importance and another of secondary importance, he should recite the blessing over the element of primary importance and thereby cover the element of secondary importance, as stated in sec. 212[:1]. If, however, the person does not have a sore throat and is not at all drinking this mixture with a curative intent, the other beverage is considered the primary element [of the mixture] — for it comprises its larger portion. The oil is secondary and is covered by the blessing recited over the [other] beverage. There are authorities who maintain that even if the oil comprises the majority of the mixture, it is not considered its primary element if one does not drink this mixture with a curative intent. [Their rationale]: Since the oil is not fit to drink without being mixed with the [other] beverage, that beverage is considered the primary element. The appropriate blessing should [therefore] be recited over it and thereby cover the oil. (According to the first opinion, if the oil comprises the majority [of the mixture], one should not recite a blessing at all,33 because it is harmful to his body and he will not derive satisfaction from drinking [this mixture], because the oil comprises the majority. When there is a doubt with regard to the recitation of a blessing, we rule leniently.)34 Similar rules apply when one drinks vinegar mixed together with the water in which [vegetables] were cooked, over which the blessing Borei pri haadamah should be recited, as explained in sec. 205[:5].35 One [may drink such a mixture] with a curative intent, e.g., his teeth are bothering him and he therefore rinses them with vinegar, but because the vinegar is strong, he therefore mixes it with the [vegetable] broth. Thus the vinegar is the primary element of the mixture — even though it is the lesser part — and the [vegetable] broth is secondary. Accordingly, he should recite the blessing Shehakol nih’yah bidvaro, which is the blessing for vinegar.36If the person [drinking the mixture] does not have a curative intent, the vinegar is considered to be insubstantial (batel) because of the [vegetable] broth that comprises the majority of the mixture [and the blessing Borei pri haadamah should be recited]. If, however, the vinegar comprises the majority, one should give weight to the first opinion and recite the blessing Shehakol nih’yah bidvaro on the vinegar and have the intent that the blessing cover the [vegetable] broth. True, according to the latter

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opinion, the [vegetable] broth is the primary element of the mixture, since the vinegar is not fit to drink by itself without mixing it [with other liquids]. Nevertheless, [the blessing Shehakol nih’yah bidvaro should be recited], since [to quote the mishnah:]37 “Upon all foods, if one recited the blessing Shehakol nih’yah bidvaro, he fulfilled his obligation.”38 Even if one eats oil with bread, he need not wash his hands and recite the blessing HaMotzi [for the bread,] if his sole intent is curative.39 For even bread becomes a secondary entity if one eats it solely for the sake of the oil, so that one can partake of the oil with the bread, so as to prevent it from harming him.40 If, however, one is hungry and desires to eat bread, even if he partakes of oil together with it for curative purposes, the bread is of primary importance. He should recite the blessing HaMotzi over it and cover the oil, as is true regarding all foods of which one partakes as part of a meal, as explained in sec. 177[:1]. Similarly, when one mixes oil together with other beverages for curative purposes, but is thirsty and desires to drink [to slake his thirst], all authorities agree that those [other] beverages are of primary importance, if they comprise the majority of the mixture.41 All of the above applies [only] to oil, for it is harmful [when one drinks it by itself] and it does not provide any satisfaction in its natural state. [However,] the appropriate blessings must be recited over other foods and beverages from which one’s palate derives satisfaction, even though they are harmful to the body and difficult for it to bear.42 If one’s palate does not derive satisfaction from them, even if they are desirable and beneficial for the body, a blessing should not be recited over them,43 as stated in sec. 204[:14]. ‫ס ַוֲאִפלּוּ ָיְצאוּ‬,"‫י ָכּל ַהֵפּרוֹת ֶשְׁסָּחָטן ְלהוִֹציא ֵמיֵמיֶהם – ֵאין ֵמיֵמיֶהם ֲחשׁוִּבים ְכּמוָֹתם ְלָבֵר ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬ ‫סג ְוֵאיָנהּ‬,‫ ִכּי ֵזָﬠה ְבָּﬠְלָמא ִהיא‬,"‫ ֶאָלּא ְמָבֵר ֲﬠֵליֶהם "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬26,‫סב‬,‫סא ְכּמוֹ ְדַּבשׁ ַהָזּב ֵמַהְתָּמ ִרים‬,‫ֵמַﬠְצָמן‬ ‫סו ֶשְׁבִּשׁנּוָּים‬,‫סה ֶשַׁאף ֶשׁ ִנְּשַׁתּנּוּ – ִנְשַׁתּנּוּ ְלִﬠלּוּי‬,‫סד חוּץ ִמֵזּיִתים ַוֲﬠָנִבים ֶשַׁהיּוֵֹצא ֵמֶהם ְכּמוָֹתם‬,‫ֶנְחֶשֶׁבת ְכּגוּף ַהְפּ ִרי‬ ,‫ ְוֵזיִתים ְלהוִֹציא ֵמֶהן ֶשֶׁמן‬,‫ ֲﬠָנִבים ְלהוִֹציא ֵמֶהן ַי ִין‬,‫ ֶשִׁﬠַקּר ַהְפּ ִרי ְלָכ ְנָטעוּהוּ‬27,‫ֵהם ָבִּאים ִלְכַלל ֶדֶּר ֲאִכיָלָתם‬ ‫סז‬."‫ ְוָראוּי ְלָבֵר ָﬠָליו "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬,‫ְלִפיָכ ְפּ ִרי הוּא‬ ‫ הוִֹציאוּהוּ ִמְכַּלל‬,"‫ " ְוַי ִין ְיַשַׂמּח ְלַבב ֱאנוֹשׁ‬28,‫סח ְכּמוֹ ֶשָׁכּתוּבסט‬,‫ ִמְפֵּני ֲחִשׁיבוּתוֹ ֶשׁסּוֵֹﬠד וְּמַשֵׂמַּח ַהֵלּב‬,‫ֶאָלּא ֶשַׁהַיּ ִין‬ ‫ ֶשְׁמָּבֶרֶרת וּפוֶֹרֶטת‬,‫ע ֶשִׁהיא ְבָּרָכה ְפָּרִטית וְּמֹבֶרֶרת יוֵֹתר‬,"‫ ְוִהיא "בּוֵֹרא ְפּ ִרי ַהָגֶּפן‬,‫ֵפּרוֹת ָהֵﬠץ ְוָקְבעוּ לוֹ ְבָּרָכה ְלַﬠְצמוֹ‬ ‫ ֲאִפלּוּ הוּא ַי ִין ָחָזק ֶשֵׁאינוֹ ָראוּי‬29,‫עא‬,‫ ְוִאם ֵבַּר "בּוֵֹרא ְפּ ִרי ָהֵﬠץ" – ל ֹא ָיָצא‬.‫יוֵֹתר ֲחִשׁיבוּתוֹ ֶשׁהוּא ְפּ ִרי ַהֶגֶּפן‬ ‫עב ְוָכל ְפָּרֵטי ִבּ ְרכוֹתעג ַי ִין ֶשְׁמָּב ְרִכין ָﬠָליו "בּוֵֹרא ְפּ ִרי‬.‫ ְוֵאין ֶזה ֶדֶּר ְשִׁתָיּתוֹ ַוֲחִשׁיבוּתוֹ ְכֶּשׁהוּא ַחי‬,‫ִלְשִׁתָיּה ְבּל ֹא ַמ ִים‬ 30.‫ַהָגֶּפן" – ִיְתָבֵּאר ְבִּסיָמן ר"דעד וער"ב‬ ‫ ְוֵאינוֹ ֶנֱהֶנה‬27,‫ ֶשֲׁהֵרי הוּא ַמִזּיק ְלגוּפוֹעה‬,‫ְוַהֶשֶּׁמן ֵאין ְמָב ְרִכין ָﬠָליו "בּוֵֹרא ְפּ ִרי ָהֵﬠץ" ְכֶּשׁשּׁוֵֹתהוּ ְלַבדּוֹ ְכּמוֹת ֶשׁהוּא‬ ‫ ֶאָלּא ְכּגוֹן ֶשֵׁﬠ ְרבוֹ ִﬠם ֵאיֶזה ַמְשֶׁקהעח ְבִּﬠ ְנָין‬31,‫עז‬,‫עו ְוֵאין ְלָבֵר ִבּ ְרַכּת ַהֶנֱּהִנין ְכָּלל ַﬠל ְשִׁתָיּה זוֹ‬,‫ְכָּלל ִבְּשִׁתָיּתוֹ‬ ‫ ֶאָלּא ְמָבֵר‬,‫ ְוַאף ַﬠל ִפּי ֶשַׁהֶשֶּׁמן מוָּﬠט – ֵאין הוְֹלִכים ַאַחר ָהֹרב ְלָבֵר ִבּ ְרַכּת אוֹתוֹ ַמְשֶׁקה‬.‫ֶשֶׁנֱּהֶנה ִמֶמּנּוּ ְוֵאינוֹ ַמִזּיקוֹ‬ ‫עט‬.‫ ֶשִׁהיא ִבּ ְרַכּת ַהֶשֶּׁמן‬,"‫ַﬠל ַתֲּﬠֹרֶבת ֶזה "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬ ‫פא ֶאָלּא‬,‫ ֶשַׁהֶשֶּׁמן ְמַרֵכּ ֶאת ַהָגּרוֹן וְּמַרְפּאוֹ‬32,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבּחוֵֹשׁשׁ ִבְּגרוֹנוֹפ וִּמְתַכֵּוּן ִל ְרפוָּאה ִבְּשִׁתָיּה זוֹ‬ ‫ ֲאָבל ַכָּוָּנתוֹפב ִבְּשִׁתָיּה זוֹ‬,‫ִמְפֵּני ֶשִׁאי ֶאְפָשׁר ִלְשׁתּוֹת ֶשֶׁמן ְלַבדּוֹ ְלָכ שׁוֶֹתה ַﬠל ְיֵדי ַתֲּﬠֹרֶבת ְשָׁאר ַמְשִׁקין ַה ְרֵבּה ִמֶמּנּוּ‬ ‫פג ֶשָׁכּל ִﬠָקּר ְוִﬠמּוֹ ְטֵפָלה – ְמָבֵר‬,‫ ְלִפיָכ ְמָבֵר ִבּ ְרַכּת ַהֶשֶּׁמן ֶשִׁהיא ָהִﬠָקּר וּפוֵֹטר ֶאת ַהַמְּשֶׁקה ַהָטֵּפל‬,‫הוּא ַﬠל ַהֶשֶּׁמן‬ ‫ ְוֵאינוֹ ִמְתַכֵּוּן ִבְּשִׁתָיּה זוֹ‬,‫פד ֲאָבל ִאם ֵאינוֹ חוֵֹשׁשׁ ִבְּגרוֹנוֹ‬.‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן רי"ב‬,‫ַﬠל ָהִﬠָקּר וּפוֵֹטר ֶאת ַהְטֵּפָלה‬ ‫פו‬.‫ ְו ִנְפָטר ְבִּב ְרַכּת ַהַמְּשֶׁקה‬,‫פה ֶשׁהוּא ָהֹרב ְוַהֶשֶּׁמן ָטֵפל‬,‫ִל ְרפוָּאה ְכָּלל – ַהַמְּשֶׁקה ִﬠָקּר‬ ‫ הוִֹאיל ְוֵאינוֹ ָראוּי ִלְשִׁתָיּה‬,‫ְוֵישׁ אוְֹמ ִריםפז ֶשֲׁאִפלּוּ ִאם ַהֶשֶּׁמן הוּא ָהֹרב – ֵאינוֹ ֶנְחָשׁב ִﬠָקּר ְכֶּשֵׁאינוֹ ִמְתַכֵּוּן ִל ְרפוָּאה‬ – ‫ ֶאָלּא ַהַמְּשֶׁקה ִﬠָקּר וְּמָבֵר ָﬠָליו וּפוֵֹטר ַהֶשֶּׁמן ) ְוַלְסָּבָרא ָה ִראשׁוָֹנהפח ִאם ַהֶשֶּׁמן הוּא ָהֹרב‬,‫ְבּל ֹא ַתֲּﬠֹרֶבת ַמְשֶׁקה‬

12/14/2020, 12:17 PM

Shulchan Aruch: Chapter 202 - Laws Governing [Blessings for] Fruit tha...

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‫ וְּסֵפק ְבָּרכוֹת‬,‫ ִמְפֵּני ֶשַׁהֶשֶּׁמן הוּא ָהֹרב‬,‫ ְוֵאינוֹ ֶנֱהֶנה ִבְּשִׁתָיּה זוֹ ְכָּלל‬,‫ ִמְפֵּני ֶשַׁמִּזּיק ְלגוּפוֹ‬33,‫ֵאינוֹ ְמָבֵר ְכּלוּם‬ 34.(‫ְלָהֵקל‬ ‫ ִאם‬35,‫פט‬,‫ ַﬠל ֶדֶּר ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן ר"ה‬,"‫ְוֵכן ַהשּׁוֶֹתה ֹחֶמץ ְמֹעָרב ְבֵּמי ְשָׁלקוֹת ֶשְׁמָּבֵר ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬ ‫ ֶאָלּא ִמְפֵּני ֶשׁהוּא ָחָזק ְוֵאינוֹ ָראוּי ִלְשִׁתָיּה ְמָﬠ ְרבוֹ ְבֵּמי ְשָׁלקוֹת‬,‫ ְכּגוֹן ֶשׁחוֵֹשׁשׁ ְבִּשָׁנּיו וְּמַגֵמַּﬠ ָבֶּהם ֹחֶמץ‬,‫ִמְתַכֵּוּן ִל ְרפוָּאה‬ 36,‫צא‬."‫ וְּמָבֵר ִבּ ְרַכּת ַהֹחֶמץ ֶשִׁהיא "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬,‫צ וֵּמי ְשָׁלקוֹת ְטֵפִלים‬,‫ ֲאִפלּוּ הוּא מוָּﬠט‬,‫– ַהֹחֶמץ ִﬠָקּר‬ ‫ ְוִאם ֵאינוֹ ִמְתַכֵּוּן ִל ְרפוָּאה – ַהֹחֶמץ ָבֵּטל ְבֹּרב ְבֵּמי ַהְשָּׁלקוֹת‬. ‫צב ַאף ֶשְׁלִּפי ְסָבָרא ָהַאֲחרוָֹנה ַהֵמּי ְשָׁלקוֹת ֵהם ָהִﬠָקּר הוִֹאיל ְוַהֹחֶמץ ֵאינוֹ ָראוּי ִלְשִׁתָיּה‬,‫ֲאָבל ִאם ַהֹחֶמץ הוּא ָהֹרב‬ ‫ ֵישׁ ָלֹחשׁ ַלְסָּבָרא ָה ִראשׁוָֹנה וְּלָבֵר ַﬠל ַהֹחֶמץ "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ" ְוִלְפֹטר ַהֵמּי‬,‫ ִמָכּל ָמקוֹם‬,‫ְלַבדּוֹ ְבּל ֹא ַתֲּﬠֹרֶבת‬ 38,‫צג‬.‫ "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ" – ָיָצא‬37‫ ֶשַׁﬠל ֻכָּלּם ִאם ָאַמר‬,‫ְשָׁלקוֹת‬ ‫ ֶשַׁאף‬39,‫ַוֲאִפלּוּ ִאם אוֵֹכל ֶשֶׁמן ִﬠם ַפּת – ֵאין ָצ ִרי ִלֹטּל ָיָדיוצד וְּלָבֵר "ַהמּוִֹציא" ִאם ֵאינוֹ ִמְתַכֵּוּן ֶאָלּא ִל ְרפוָּאה‬ ‫ ֲאָבל ִאם‬40,‫צה‬.‫ַהַפּת ַנֲﬠָשׂה ְטֵפָלה ִאם ֵאינוֹ ִמְתַכֵּוּן ַבֲּאִכיָלָתהּ ֶאָלּא ִבְּשִׁביל ַהֶשֶּׁמן ֶשׁיּוַּכל ְלָאְכָלהּ ִﬠמּוֹ ְול ֹא ַיִזּיק לוֹ‬ "‫ וְּמָבֵר ָﬠֶליָה ִבּ ְרַכּת "ַהמּוִֹציא‬,‫ ַאף ַﬠל ִפּי ֶשׁאוֵֹכל ִﬠָמּהּ ַהֶשֶּׁמן ִל ְרפוָּאה – ַהַפּת ִﬠָקּר‬,‫הוּא ָרֵﬠב ְוָתֵאב ֶלֱאֹכל ַפּת‬ ‫צז‬.‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן קע"ז‬,‫צו ְכּמוֹ ָכּל ַהְדָּב ִרים ַהָבִּאים ֵמֲחַמת ַהְסּעוָּדה‬,‫וּפוֶֹטֶרת ֶאת ַהֶשֶּׁמן‬ 41,‫צח‬.‫ ִאם ֵהם ָהֹרב‬,‫ְוֵכן ַהְמָﬠֵרב ֶשֶׁמן ִבְּשָׁאר ַמְשִׁקין ִל ְרפוָּאה ְוהוּא ָצֵמא ְוָתֵאב ִלְשׁתּוֹת – ַהַמְּשִׁקין ִﬠָקּר ְלִדְבֵרי ַהֹכּל‬ ‫צט ַאף ַﬠל‬,‫ ֲאָבל ֳאָכִלים וַּמְשִׁקים ֶשַׁהֵח ֶנֱהָנה ֵמֶהם‬,‫ ֶשׁהוּא ַמִזּיק ְוֵאין ֲהָנָאה ְכָּלל ִבְּשִׁתָיּתוֹ ְכּמוֹת ֶשׁהוּא‬,‫ְוָכל ֶזה ְבֶּשֶׁמן‬ ‫ ַאף ַﬠל ִפּי‬,‫ק ְוִאם ֵאין ַהֵחי ֶנֱהָנה ֵמֶהם‬.‫ – ָצ ִרי ְלָבֵר ֲﬠֵליֶהם ְבָּרָכה ַהְמיֶֻחֶדת ָלֶהם‬42‫ִפּי ֶשֵׁהם ַמִזּיִקים ְוָקִשׁים ַלגּוּף‬ ‫ קא‬:‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן ר"ד‬43,‫ֶשֵׁהם ָיִפים וּמוִֹﬠיִלים ַלגּוּף – ֵאין ְמָב ְרִכין ֲﬠֵליֶהם‬ 11 One should recite the blessing Shehakol nih’yah bidvaro over the water in which any fruit, even olives or grapes, were steeped or cooked, even though the water is saturated with the flavor of the fruit, for the water is of primary importance. To what does the above apply? To fruit, for it is [generally] eaten uncooked. However, with regard to various types of vegetables that are [generally] eaten when cooked,44 the broth in which they are cooked is placed in the same category as they are [and the blessing Borei pri haadamah should be recited over the broth. The rationale:] They are planted with this intent, i.e., [that these vegetables will] be eaten together with their broth or [cooked into a broth] that one partakes of with bread. [Therefore, the broth] is not considered to have been removed from the category of food entirely. Accordingly, the blessing for these vegetables is recited over their broth, even if one drinks it by itself.45 [Different laws apply,] by contrast, to fruits that are usually eaten raw and even to dried fruits, in which instance, it is not common to eat them uncooked, but rather to cook them. Nevertheless, [since] they are not planted primarily for that purpose [i.e., to eat them cooked], one should recite the blessing Shehakol nih’yah bidvaro on the water in which they are cooked — if one drinks the water by itself46 [even though it is now saturated with the flavor of the fruit]. How much more so does this ruling apply to water in which they were soaked. Other authorities maintain that the water in which all fruit is cooked or [even] steeped is considered in the same category as the fruit itself. One should recite the blessing Borei pri haetz over [such water, even] if one drinks it by itself. [The rationale:] The primary reason for cooking the water was for the fruit.47 Therefore, since the fruit imparted its flavor to the water, the flavor is the determining factor.48 [This water] is not comparable to the liquids that ooze [naturally] from the fruits themselves or [which are produced] when they are crushed or squeezed. Those liquids are considered as mere fluid, for [substantial] flavor from the fruit

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has not been imparted to these liquids. [In this instance,] by contrast, the fruit has imparted substantial flavor into the water in which it has been cooked [or even soaked]. Whenever there is a question whether one is obligated to recite a blessing or not, leniency is recommended. Thus, if one recited the blessing Borei pri haetz [when partaking of the broth without the fruit], he is considered to have fulfilled his obligation and he need not recite the blessing [Shehakol nih’yah bidvaro]. Nevertheless, as an initial preference, he should recite the blessing Shehakol nih’yah bidvaro so that he fulfills his obligation according to all opinions. If he first partook of the fruit and recited the blessing Borei pri haetz, and then wished to drink the liquid in which it was cooked, he should not recite the blessing Shehakol nih’yah bidvaro, because it was possibly already covered by the blessing Borei pri haetz [that he previously recited over the fruit]. Therefore, it is preferable that he first drink something else [prior to partaking of this broth] and recite the blessing Shehakol nih’yah bidvaro over it. ‫ ַאף ַﬠל ִפּי ֶשׁ ִנְּכַנס ַטַﬠם ַהְפּ ִרי ַבַּמּ ִים – ֵאינוֹ ְמָבֵר ַﬠל‬,‫ ֶשְׁשָּׁרָאן אוֹ ִבְּשָּׁלן ְבַּמ ִים‬,‫ ֲאִפלּוּ ֵזיִתים ַוֲﬠָנִבים‬,‫יא ָכּל ַהֵפּרוֹת‬ ‫ ֲאָבל ִמיֵני‬,‫קב ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבֵּפרוֹת ֶשַׁדּ ְרָכּן ְלָאְכָלן ַחִיּין‬.‫ ֶשַׁהַמּ ִים ֵהם ִﬠָקּר‬,"‫אוָֹתם ַהַמּ ִים ֶאָלּא "ֶשַׁהֹכּל‬ ‫קה ֶלֱאֹכל ַגּם‬,‫ ֶשַׁﬠל ַדַּﬠת ֵכּן נוְֹטִﬠים אוָֹתם‬,‫ – ֵמי ִבּשּׁוָּלם ְכּמוָֹתם‬44,‫ְיָרקוֹתקג ֶשֶׁדֶּר ֲאִכיָלָתם ַﬠל ְיֵדי ִבּשּׁוּלקד‬ ‫ ַאף ִאם ָבּא‬,‫קז וְּלִפיָכ ְמָב ְרִכין ֲﬠֵליֶהם ִבּ ְרַכּת ַהְיָרקוֹת‬,‫קו ְול ֹא ָיְצאוּ ִמתּוַֹרת ֹאֶכל ְלַגְמֵרי‬,‫ֵמיֵמיֶהם ִﬠָמֶּהם אוֹ ִﬠם ַפּת‬ ‫ ְוָאז ֵאין ַדּ ְרָכּם ְלֵהָאֵכל ַחִיּים ֶאָלּא ַﬠל‬,‫ ֲאָבל ֵפּרוֹת ֶשֶׁדֶּר ֲאִכיָלָתם ַח ִיּים ַאף ִאם ִנְתַיְבּשׁוּ‬45,‫קח‬.‫ִלְשׁתּוָֹתן ִבְּפֵני ַﬠְצָמן‬ ‫ וְּמָבֵר ַﬠל ֵמיֵמיֶהם "ֶשַׁהֹכּל"קט ִאם ָבּא ִלְשׁתּוָֹתם ִבְּפֵני‬,‫ ֵאין ִﬠַקּר ְנִטיָﬠָתם ַﬠל ַדַּﬠת ֵכּן‬,‫ ִמָכּל ָמקוֹם‬,‫ְיֵדי ִבּשּׁוּל‬ ‫ ְוָכל ֶשֵׁכּן ַﬠל ֵמי ְשׁ ִרָיָּתם‬46,‫ַﬠְצָמן‬. ‫ וְּמָבֵר ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֵﬠץ" ִאם ָבּא ִלְשׁתּוָֹתם‬,‫ְוֵישׁ אוְֹמ ִריםקי ֶשָׁכּל ַהֵפּרוֹת ֵמי ִבּשּׁוָּלם אוֹ ְשׁ ִרָיָּתםקיא ְכּמוָֹתם‬ ‫ ֵכּיָון ֶשָׁנְּתנוּ ַהֵפּרוֹת ַטַﬠם ָבֶּהם – הוְֹלִכים ַאַחר‬, ‫ ְלִפיָכ‬47,‫ ֶשֵׁכּיָון ֶשִׁﬠַקּר ִבּשּׁוּל ַהַמּ ִים ִבְּשִׁביל ַהֵפּרוֹת‬,‫ִבְּפֵני ַﬠְצָמן‬ ‫ ְלִפי‬,‫ ֶשֵׁזָּﬠה ְבָּﬠְלָמא ִהיא‬,‫ אוֹ ַﬠל ְיֵדי ְכִּתיָשׁה וְּסִחיָטה‬,‫ ְוֵאיָנן דּוִֹמים ְלַמְשִׁקין ַהיּוְֹצִאים ֵמַהֵפּרוֹת ֵמַﬠְצָמם‬48,‫קיב‬,‫ַהַטַּﬠם‬ ‫קיג‬.‫ֶשַׁהַמְּשֶׁקה ֵאין לוֹ ַטַﬠם ַהְפּ ִרי ְכּמוֹ ֶשֵׁיּשׁ ַלָמָּרק ַטַﬠם ַהְפּ ִרי‬ "‫ ֲאָבל ְלַכְתִּחָלּה ְיָבֵר "ֶשַׁהֹכּל‬. ‫קיד ְוֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬,‫ ְוִאם ֵבַּר "בּוֵֹרא ְפּ ִרי ָהֵﬠץ" – ָיָצא‬,‫וְּסֵפק ְבָּרכוֹת ְלָהֵקל‬ ‫ ְוִאם ָאַכל ְתִּחָלּה ַהְפּ ִרי וֵּבַר "בּוֵֹרא ְפּ ִרי ָהֵﬠץ" ְוַאַחר ָכּ ָבּא ִלְשׁתּוֹת ַהָמָּרק – ל ֹא ְיָבֵר‬38,‫קטו‬.‫ְויוֵֹצא ְלִדְבֵרי ַהֹכּל‬ ‫ ָלֵכן טוֹב ֶשׁ ִיְּשֶׁתּה ָדָּבר ַאֵחר ְתִּחָלּה ְלָבֵר‬,"‫ ִכּי ֶשָׁמּא ִנְפַטר ְכָּבר ְבִּב ְרַכּת "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬,"‫ָﬠָליו "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬ ‫ קטז‬:"‫ָﬠָליו "ֶשַׁהֹכּל‬ 12 All the above applies with regard to satisfying 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 to be recited after partaking of figs or any other of the [fruits of the] seven species for which Eretz Yisrael is praised is the one blessing that encapsulates three (Al haetz). If one partakes of the water in which [such fruits]are cooked or steeped by itself, there is a doubt whether the berachah acharonah should be Al haetz or Borei nefashos rabbos (“…Who created many souls…”).49 Therefore all G-d-fearing individuals should refrain from drinking an amount of such a liquid [that would require the recitation of a blessing after partaking of it (a berachah acharonah)] except during a meal.50 Alternatively, he should eat a fruit that is one of the seven species and also drink water, so that he will be required to recite both the blessing Al haetz and the blessing Borei nefashos. He should follow [the above guidelines] even for water in which raisins were steeped, provided he steeped them with the intent of eating them together with the water.51 For in such an instance, the water is placed in the category of fruit soup

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and not of wine. If, however, he steeped them in water with the intent of only drinking the beverage produced and not eating them at all, the liquid is considered as a type of wine, even though he has yet to drain off the [entire] beverage from the raisins. He should recite the blessing Borei pri hagafen over it, as explained in sec. 272[:7].52 Similarly, with regard to other fruits that were steeped or cooked with the intent of drinking only the beverage produced:53 [their liquid] is not considered as fruit soup,54 but rather as a beverage. All authorities agree that one should recite the blessing Shehakol nih’yah bidvaro [before partaking of it] and the blessing Borei nefashos afterwards. For this reason, the blessing Shehakol nih’yah bidvaro is recited over date beer and not the blessing Borei pri haetz. Similarly, for this reason, the blessing Borei pri haadamah is not recited over water cooked with tea leaves,55 but rather the blessing Shehakol nih’yah bidvaro. A similar law applies regarding the soup produced by [preparing] any cooked dish from the five species of grain (whether a) [the cooked food] was made from whole kernels of grain, but they did not retain their original form because they were cooked so long that they broke down [to the extent that they stuck together], and thus the blessing Borei minei mezonos is recited over them, b) [the kernels] were crushed in a mortar into two, three, or more pieces, or c) a cooked dish was made from flour from one of the five species of grain). [In the above instances,] the soup [produced in the cooking process] is not considered as the cooked dish itself and does not require that the blessing Borei minei mezonos be recited over it if one desires to partake of the soup by itself. An exception [to the above is] when one cooked the soup in order to partake of the cooked food, in which instance, it is considered as secondary to the cooked food. The blessing Shehakol nih’yah bidvaro, however, should be recited [when the grain] is cooked primarily for the sake of the 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, or [a soup is made] from flour, i.e., sometimes a few dumplings are made and [they and] some flour are placed into soup. [In this instance,] the fundamental intent is to partake of the soup and eat the dumplings. [Hence, the soup] is not considered as secondary to the cooked food, [i.e., the dumplings,] and it is considered a beverage, [warranting the blessing Shehakol nih’yah bidvaro].56 For this same reason, the blessing Shehakol nih’yah bidvaro and not the blessing Borei minei mezonos is recited over beer made from barley,57 as will be explained in sec. 204[:4]. Even if one also partook of the cooked food together with the soup,58 the soup is not covered by the blessing for the cooked food, because it is not secondary to it at all, since the primary reason for cooking [this combination] is for the soup. Nevertheless, in order to act in the most desirable manner, it is appropriate to first recite the blessing Shehakol nih’yah bidvaro on the soup and to partake of a small amount of it by itself.59 Afterwards, one should recite the blessing Borei minei mezonos on the cooked dish, because the cooked dish also is not considered as secondary to the soup, even though the primary reason for cooking [this combination] was for [the soup. The rationale:] A grain product is important and is 12/14/2020, 12:17 PM

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not considered as secondary to the extent that its blessing is forfeited, as long as it is added to contribute flavor to the cooked dish as stated in sec. 208.60 {[Different principles apply,] however, when cooked food is made from grain in a manner that the kernels of the grain retain their original form and, hence, the blessing Borei pri haadamah should be recited on it. In such an instance, the soup [that results] is considered similar to soup made from other types of produce, [i.e., fruit, as mentioned in subsection 11].61 In that instance, even when one is cooking primarily to partake of the fruit, the blessing Shehakol nih’yah bidvaro should be recited on the soup according to the first opinion [mentioned there],62 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 the 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, for this 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 eaten, as stated in sec. 208.63 By contrast, all authorities agree that the blessing Borei pri haadamah is recited over soup made from types of kitniyos64 that are usually eaten when cooked, even when the beans or kernels are whole and retain their original form. This applies even to species of kitniyos that are also regularly eaten uncooked. [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 kitniyos,] with it. The soup is not considered as secondary to the cooked food and it is not covered by its blessing. Nevertheless, in order to act in the most desirable manner, it is appropriate to first recite the blessing [Shehakol nih’yah bidvaro] on the soup and to partake of a small amount of it by itself and then to recite the appropriate blessing on the cooked food if it is a species of grain.65 If, however, [the cooked food] is a type of kitniyos, a blessing should not be recited over it at all, because it is considered as secondary to the soup and covered by its blessing, because [the food] was cooked primarily for the sake of the soup. The same [law] applies with regard to fruit that was cooked primarily for the sake of soup. With regard to vegetables, by contrast, even if they were cooked for the sake of the soup — e.g., so that one can partake of [the soup] for curative purposes — one should recite the blessing ordinarily recited for them. [The rationale:] People universally 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 it does not change for this individual who cooked them to partake of [the soup that the vegetables produced]. (The rationale: His intent is considered insignificant in view of the approach of people at large. This situation is not comparable to barley soup that is cooked for a sick person.66 In that instance, it is not appropriate to say that his intent is considered insignificant in view of the approach of people at large, whose practice is to cook barley in order to eat the barley itself, and thus the broth is secondary to the grain. [This logic does not apply here, because the predominant manner of preparing barley is not to make a soup of it]. On the contrary, many people make

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porridge from barley, and that food is made without any broth at all. And many others do not cook it at all, but [instead, grind it into flour and] make bread from it. Similarly, [the primary manner in which] kitniyos [are prepared is not to cook them in soup].67 For many make them into a dish like porridge that does not have any broth at all. Many [others make flour from them and] bake them as bread, and many eat them 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 the soup made from them.)}68 [Different laws apply to herbs] that are not eaten after they are cooked. Instead, they are cooked for the sake of [the flavor they impart] to the water [in which they are cooked], e.g., anise. [The blessing Borei pri haadamah should be recited over the broth produced from cooking them. It is as if] this is their fruit;69 it was never removed from the category of food entirely, as stated above.70 Even if oil was also added to it to make it fit [to be eaten] and to add flavor, it is considered as insignificant, because of the larger amount [of the other substances, i.e., it is batel berov].71 [Different laws apply if] the mixture is cooked primarily for the sake of the cooked food and not with any intent to drink or eat the soup with the cooked food at all, as is the common practice with certain types of dough. They are cooked [with herbs] before they are fried, and [the person has no intent] to partake of the soup at all. [Therefore, if one does partake of it] by itself, he should recite the blessing Shehakol nih’yah bidvaro over it according to the first opinion [in subsection 11. That opinion maintains] that the blessing for vegetables is recited over vegetable soup only because the common manner in which this soup is eaten is to partake of it with the vegetables. Therefore, it is considered as produce, like the vegetable itself. The same law applies in this instance: The soup is not considered as food like the cooked food itself, unless the ordinary way of partaking of it is to partake of it with the cooked food and it is cooked for that reason. According to the second opinion [there], the opposite is true. Since the soup is being cooked for the sake of the cooked food and the cooked food is imparting flavor to it, [the soup] becomes secondary to the food and is considered like it. Similar [laws apply to] liquid in which produce was steeped to be preserved.72 The blessing Shehakol nih’yah bidvaro should be recited over [the liquid] according to the first opinion. Although the water is imbued with the flavor of the produce, nevertheless, [the produce] was not steeped in [the water] with the intent that it be flavored. Indeed, the person did not at all have in mind to season the water and imbue it with the flavor of the produce. [Therefore, it is not considered as the produce. Steeping the produce in this manner is not comparable to cooking vegetables when] one’s intent is [not only] to cook the vegetables, but that they should imbue the water with the flavor of the vegetables. Accordingly, [the water in which the vegetables were cooked] is considered like the vegetables themselves, since it was cooked with the intent of [partaking of] it and not only with the intent of partaking of the vegetables. According to the second opinion, by contrast, the opposite is true.73 ‫ ְכּגוֹן ֵמי ְשׁ ִרַיּת אוֹ ִבּשּׁוּל ְתֵּאִנים אוֹ‬,‫ ֲאָבל ִאם ֵישׁ ָסֵפק ִבְּבָרָכה ַאֲחרוָֹנה‬,‫יב ְוָכל ֶזה ָלֵצאת ְיֵדי ְסֵפק ְבָּרָכה ִראשׁוָֹנה‬ ‫ וְּכֶשׁשּׁוֶֹתה ַהָמָּרק ְלַבדּוֹ – ֵישׁ‬,'‫ ֶשְׁבָּרָכה ַאֲחרוָֹנה ֶשָׁלֶּהם ִהיא ְבָּרָכה ַאַחת ֵמֵﬠין ג‬,‫ְשָׁאר ֵפּרוֹת ֶשׁל ִשְׁבַﬠת ַהִמּיִנים‬ ‫ ָלֵכן ָכּל ְיֵרא ָשַׁמ ִים ל ֹא ִיְשֶׁתּה ַכִּשּׁעוּר ֶאָלּא ְבּתוֹ‬49,"‫ְלִהְסַתֵּפּק ִאם ְמָבֵר ֵמֵﬠין ג' אוֹ "בּוֵֹרא ְנָפשׁוֹת ַרבּוֹת‬

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‫‪Shulchan Aruch: Chapter 202 - Laws Governing [Blessings for] Fruit tha...‬‬

‫ַהְסּעוָּדה‪ 50,‬אוֹ י ֹאַכל ְפּ ִרי ִמז' ִמי ִנים‪ְ ,‬וַגם ִיְשֶׁתּה ַמ ִים‪ְ ,‬כֵּדי ֶשׁ ִיְּצָטֵר ְלָבֵר ְבָּרָכה ַאַחת ֵמֵﬠין ג' ְוַגם "בּוֵֹרא ְנָפשׁוֹת‬ ‫ַרבּוֹת"‪.‬קיז‬ ‫ֲאִפלּוּ ְבֵּמי ְשׁ ִרַיּת ִצמּוִּקים ַיֲﬠֶשׂה ֵכּן‪ִ ,‬אם ְשָׁרָאן ַﬠל ַדַּﬠת ְלָאְכָלן ִﬠם ֵמיֵמיֶהם‪,‬קיח‪ֶ 51,‬שָׁאז תּוַֹרת ָמָרק ַﬠל ֵמיֵמיֶהם ְול ֹא‬ ‫תּוַֹרת ַי ִין‪ֲ .‬אָבל ִאם ְשָׁרָאן ֶשׁלּ ֹא ַﬠל ַדַּﬠת ְלָאְכָלן ְכָּלל‪ֶ ,‬אָלּא ִלְשׁתּוֹת ֵמיֵמיֶהם ְלַבד – תּוַֹרת ַי ִין ֲﬠֵליֶהם‪,‬קיט ַאף ַﬠל ִפּי‬ ‫ֶשׁלּ ֹא ָמַשׁ אוֹתוֹ ֲﬠַד ִין ִמן ַהִצּמּוִּקים‪ ,‬וְּמָבֵר ָﬠָליו "בּוֵֹרא ְפּ ִרי ַהָגֶּפן"‪,‬קכ ַﬠל ֶדֶּר ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן ער"ב‪.‬קכא‪52,‬‬ ‫ְוֵכן ִבְּשָׁאר ֵפּרוֹת‪ִ ,‬אם ְשָׁרָאם אוֹ ִבְּשָּׁלם ִלְשׁתּוֹת ֵמיֵמיֶהם ְלַבד‪ֵ – 53‬אין ֵשׁם ָמָרק ֲﬠֵליֶהם‪ֶ 54‬אָלּא ֵשׁם ַמְשֶׁקה‪ ,‬וְּלִדְבֵרי‬ ‫ַהֹכּל ְמָבֵר ֲﬠֵליֶהם "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ" וּ"בוֵֹרא ְנָפשׁוֹת ַרבּוֹת"‪.‬קכב ְוָלֵכן ְמָב ְרִכין ַﬠל ֵשָׁכר ְתָּמ ִרים "ֶשַׁהֹכּל ִנְהָיה‬ ‫ִבְּדָברוֹ" ְול ֹא "בּוֵֹרא ְפּ ִרי ָהֵﬠץ"‪.‬קכג ְוֵכן ַﬠל ַמ ִים ְמֻבָשִּׁלים ִﬠם ָﬠִלים ֶשׁקּוֹ ִרין )טיי"א(‪ֵ – 55‬אין ְמָב ְרִכין ֲﬠֵליֶהם‬ ‫"בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" ִמַטַּﬠם ֶזה‪ֶ ,‬אָלּא "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ"‪.‬קכד‬ ‫ְוֵכן ָמָרק ֶשׁל ָכּל ַמֲﬠֵשׂה ְקֵדָרה ֵמֲחֵמֶשׁת ַהִמּי ִנין )ֵבּין ֶשַׁהַגּ ְרִﬠיִנים ְשֵׁלִמים‪,‬קכה ַרק ֶשֵׁאיָנם עוְֹמִדים ְבֵּﬠיָנם‪ֶ ,‬שִׁנְּתַבְּשּׁלוּ‬ ‫ָכּל ָכּ ַﬠד ֶשִׁנְּתַמֲﬠכוּ וִּב ְרָכָתם "בּוֵֹרא ִמיֵני ְמזוֹנוֹת"‪ֵ ,‬בּין ֶשֶׁנְּחְלקוּ ְבַּמְכֶתֶּשׁת ִלְשַׁנ ִים אוֹ ִלְשׁ ָשׁה ְויוֵֹתר‪ֵ ,‬בּין ַתְּבִשׁיל‬ ‫ִמֶקַּמח ֶשׁל ֲחֵמֶשׁת ַהִמּיִנים( – ֵאין ַהָמָּרק ֶנְחָשׁב ְכַּתְבִשׁיל ְלָבֵר ָﬠָליו "בּוֵֹרא ִמיֵני ְמזוֹנוֹת"‪ִ ,‬אם ָבּא ִלְשׁתּוֹתוֹ ִבְּפֵני‬ ‫ַﬠְצמוֹ‪,‬קכו ֶאָלּא ִאם ֵכּן ִבְּשּׁלוֹ ִבְּשִׁביל ֶלֱאֹכל ַהַתְּבִשׁיל‪ֶ ,‬שָׁאז הוּא ָבֵּטל ְלַגֵבּי ַהַתְּבִשׁיל‪.‬קכז‬ ‫ֲאָבל ִאם ִﬠַקּר ַהִבּשּׁוּל ִבְּשִׁביל ַהָמָּרק ְלַבדּוֹ‪ְ ,‬כּמוֹ ֶשְׁמַּבְשִּׁלים ְשׂעוֹ ִרים ְלחוֶֹלה ִלְשׁתּוֹת ַהָמָּרק ִל ְרפוָּאה‪,‬קכח ְוֵכן ִמֶקַּמח‬ ‫עוִֹשׂים ִלְפָﬠִמים ְמַﬠט ְלִביבוֹת וְּמִשׂיִמים ַגּם ֵכּן ְמַﬠט ֶקַמח ְלתוֹ ַהָמָּרק‪ְ ,‬וִﬠַקּר ַהַכָּוָּנה ַﬠל ְשִׁתַיּת ַהָמָּרק ְול ֹא ַﬠל ֲאִכיַלת‬ ‫ַהְלִּביבוֹת – ְמָב ְרִכין ָﬠָליו "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ"‪ֶ ,‬שֵׁאינוֹ ָבֵּטל ְלַגֵבּי ַהַתְּבִשׁיל ְוֵשׁם ַמְשֶׁקה ָﬠָליו‪.‬קכט‪ 56,‬וִּמַטַּﬠם ֶזה‬ ‫ְמָב ְרִכין ַﬠל ֵשָׁכר ְשׂעוֹ ִרים‪ֶ" 57‬שַׁהֹכּל ִנְהָיה ִבְּדָברוֹ" ְול ֹא "בּוֵֹרא ִמיֵני ְמזוֹנוֹת"‪,‬קל ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן ר"ד‪.‬קלא‬ ‫ַוֲאִפלּוּ ִאם אוֵֹכל ַגּם ֵכּן ַהַתְּבִשׁיל ִﬠם ַהָמָּרקקלב‪ֵ – 58,‬אין ַהָמָּרק ִנְפָטר ְבִּב ְרַכּת ַהַתְּבִשׁיל‪ֶ ,‬שֵׁאיֶננּוּ ָטֵפל ֵאָליו ְכָּלל‪,‬‬ ‫ֵכּיָון ֶשִׁﬠַקּר ַהִבּשּׁוּל ִבְּשִׁביל ַהָמָּרק‪.‬קלג וִּמָכּל ָמקוֹם‪ְ ,‬כֵּדי ַלֲﬠשׂוֹת ַﬠל ַצד ַהיּוֵֹתר טוֹב – ָראוּי ְלָבֵר "ֶשַׁהֹכּל ִנְהָיה‬ ‫ִבְּדָברוֹ" ְתִּחָלּה ַﬠל ַהָמָּרק ְוִלְשׁתּוֹת ִמֶמּנּוּ ִבְּפֵני ַﬠְצמוֹ ְמַﬠט‪ְ 59,‬וַאַחר ָכּ ְמָבֵר ַﬠל ַהַתְּבִשׁילקלד "בּוֵֹרא ִמיֵני ְמזוֹנוֹת"‪,‬‬ ‫ֶשַׁגּם ַהַתְּבִשׁיל ֵאינוֹ ַנֲﬠָשׂה ָטֵפל ֶאל ַהָמָּרק ַאף ַﬠל ִפּי ֶשִׁﬠַקּר ַהִבּשּׁוּל ִבְּשִׁבילוֹ‪ְ ,‬לִפי ֶשִׁמּין ָדָּגן הוּא ָחשׁוּב ְוֵאינוֹ ַנֲﬠָשׂה‬ ‫ָטֵפל ְלַהְפִסיד ִבּ ְרָכתוֹ ָכּל ֶשָׁבּא ִלֵתּן ַטַﬠם ַבְּקֵּדָרה‪,‬קלה ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן ר"ח‪.‬קלו‪60,‬‬ ‫ֲאָבל ַתְּבִשׁיל ִמִמּין ָדָּגןקלז ֶשַׁהַגּ ְרִﬠי ִנים עוְֹמִדים ְבֵּﬠיָנם ֶשִׁבּ ְרָכתוֹ "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה"‪,‬קלח ֲהֵרי ַהָמָּרק ְכָּמָרק ֶשׁל(‬ ‫ְשָׁאר ֵפּרוֹת‪ֶ 61,‬שֲׁאִפלּוּ ִﬠַקּר ַהִבּשּׁוּל ִבְּשִׁביל ֲאִכיַלת ַהֵפּרוֹת – ֵאין ְמָב ְרִכין ַﬠל ַהָמָּרק ֶאָלּא "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ"קלט‬ ‫ַלְסָּבָרא ָה ִראשׁוָֹנה‪,‬קמ‪ 62,‬הוִֹאיל ְוֵאין ֶדֶּר ֲאִכיָלָתם ַﬠל ְיֵדי ִבּשּׁוּל‪ְ ,‬וַאף ֲחֵמֶשׁת ִמיֵני ָדָּגן ֵאין ֶדֶּר ֲאִכיָלָתם ַﬠל ְיֵדי‬ ‫ִבּשּׁוּל ְכֶּשֵׁהם ְשֵׁלִמים ְועוְֹמִדים ְבֵּﬠיָנם‪ֶ ,‬אָלּא ַלֲﬠשׂוֹת ֵמֶהם ַפּת אוֹ ַתְּבִשׁיל ְלַאַחר ֶשׁ ִנְּכְתּשׁוּ אוֹ ִנְטֲחנוּ‪ֶ ,‬שִׁמְּפֵּני ֶזה ֵאין‬ ‫ְמָב ְרִכין ֲﬠֵליֶהם "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" ֶאָלּא ְלַאַחר ֶשׁ ִנְּכְתּשׁוּ אוֹ ִנְטֲחנוּ‪ֶ ,‬שׁהוּא ֶדֶּר ֲאִכיָלָתם‪ְ ,‬כּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן‬ ‫ר"ח‪,‬קמא‪ִ 63,‬מְפֵּני ֲחִשׁיבוָּתם‪.‬קמב‬ ‫ֲאָבל ִמיֵני ִקְט ִניּוֹת‪ֶ 64‬שֶׁדֶּר ֲאִכיָלָתם ַﬠל ְיֵדי ִבּשּׁוּל ַגּם ְבּעוָֹדם ְשֵׁלִמים ְועוְֹמִדים ְבֵּﬠיָנם – ְמָב ְרִכים ַﬠל ַהָמָּרק "בּוֵֹרא‬ ‫ְפּ ִרי ָהֲאָדָמה" ְלִדְבֵרי ַהֹכּל‪ַ ,‬אף ַﬠל ִפּי ֶשֶׁדֶּר ְלָאְכָלם ַגּם ֵכּן ַח ִיּים‪.‬קמג‬ ‫ְוהוּא ֶשֵׁאין ִﬠַקּר ַהִבּשּׁוּל ִבְּשִׁביל ַהָמָּרק ְלַבדּוֹ‪ֲ ,‬אָבל ִאם ִﬠַקּר ַהִבּשּׁוּל ִבְּשִׁביל ַהָמָּרק‪ֵ ,‬בּין ְבִּמיֵני ִקְט ִניּוֹת ֵבּין ְבִּמיֵני ָדָּגן‬ ‫– ְמָב ְרִכין ָﬠָליו "ֶשַׁהֹכּל" ַאף ִאם אוֵֹכל ַגּם ֵכּן ַהַתְּבִשׁיל ִﬠמּוֹ‪ְ ,‬וֵאין ַהָמָּרק ָטֵפל ֵאָליו ְכָּלל ְוֵאינוֹ ִנְפָטר ְבִּב ְרָכתוֹ‪ֶ .‬אָלּא‬ ‫ַלֲﬠשׂוֹת ַﬠל ַצד ַהיּוֵֹתר טוֹב ָראוּי ְלָבֵר ְתִּחָלּה ַﬠל ַהָמָּרק ְוִלְשׁתּוֹת ִמֶמּנּוּ ְמַﬠט ִבְּפֵני ַﬠְצמוֹ‪ְ ,‬וַאַחר ָכּ ְיָבֵר ַﬠל ַהַתְּבִשׁיל‬ ‫ִאם הוּא ִמין ָדָּגן‪.‬קמד‪ֲ 65,‬אָבל ִאם הוּא ִמִמּיֵני ִקְט ִניּוֹת ל ֹא ְיָבֵר ָﬠָליו ְכָּלל‪ִ ,‬מְפֵּני ֶשׁהוּא ָטֵפל ֶאל ַהָמָּרק ְוִנְפָטר‬ ‫ְבִּב ְרָכתוֹ‪ֵ ,‬כּיָון ֶשִׁﬠַקּר ַהִבּשּׁוּל ִבְּשִׁבילוֹ‪ְ ,‬וֵכן ְבֵּפרוֹת ֶשִׁﬠַקּר ִבּשּׁוָּלם ְלֹצֶר ַהָמָּרק‪.‬קמה‬ ‫ֲאָבל ִמיֵני ְיָרקוֹת ַאף ִאם ִנְתַבְּשּׁלוּ ְלֹצֶר ַהָמָּרק‪ְ ,‬כּגוֹן ִלְשׁתּוָֹתם ִל ְרפוָּאה – ְמָבֵר ֲﬠֵליֶהם ִבּ ְרַכּת ַה ְיָרקוֹת‪ֵ ,‬כּיָון ֶשָׁכּל‬ ‫ָהעוָֹלם ְמַבְשִּׁלים אוָֹתם ַלֲאִכיָלה‪ְ ,‬וָאז ַהָמָּרק ָבֵּטל ְלַגֵבּי ַתְּבִשׁיל – ל ֹא ִנְשַׁתֵּנּית ִבּ ְרַכּת ַהָמָּרק ִבְּשִׁביל ֶזה ֶשִׁבְּשָּׁלם ְלֹצֶר‬ ‫‪ֵ.‬מיֵמיֶהםקמו )ִכּי ְבֵּטָלה ַדְּﬠתּוֹ ֵאֶצל ָכּל ָאָדם‬ ‫ְוֵאינוֹ דּוֶֹמה ְלָמָרק ֶשׁל ְשׂעוֹ ִרים ֶשְׁמַּבְשִּׁלים ְלחוֶֹלה‪ֶ 66,‬שֵׁאין לוַֹמר ָבֶּהם ָכּל ָכּ ְבֵּטָלה ַדְּﬠתּוֹ ֵאֶצל ָכּל ָאָדם ֶשְׁמַּבְשִּׁלים‬ ‫ַלֲאִכיָלה ְוַהָמָּרק ָבֵּטל ְלַגֵבּי ַהַתְּבִשׁיל‪ֶ ,‬שֲׁהֵרי ַה ְרֵבּה ְבֵּני ָאָדם עוִֹשׂים ַדּ ְיָסא ִמְשּׂעוֹ ִרים ֶשִׁהיא ְבּל ֹא ָמָרק ְכָּלל‪,‬קמז ְוַה ְרֵבּה‬ ‫ֵאין ְמַבְשִּׁלים אוֹתוֹ ְכָּלל ֶאָלּא עוִֹשׂים ִמֶמּנּוּ ַפּת‪ְ .‬וֵכן ִמיֵני ִקְט ִניּוֹת‪ַ 67,‬ה ְרֵבּה עוִֹשׂים ֵמֶהם ְכֵּﬠין ַדּ ְיָסא ְבּל ֹא ֹרֶטב ְכָּלל‪,‬‬ ‫ְוַה ְרֵבּה עוִֹשׂים ֵמֶהם ַפּת‪,‬קמח ְוַה ְרֵבּה אוְֹכִלים ַח ִיּים‪.‬קמט ְוֵכן ֵפּרוֹת ֶשַׁדּ ְרָכּם ְלֵהָאֵכל ַחִיּים‪ְ ,‬וַגם ַה ְיֵבִשׁים ֶשֵׁאין ַדּ ְרָכּן‬ ‫ְלֵהָאֵכל ַחִיּיםקנ – ַה ְרֵבּה שׁוֹ ִרין אוָֹתם ְלֹצֶר ֵמיֵמיֶהם‪ְ ,‬כּמוֹ ֶשׁ ְרִגיִלים ְבַּאָגִּסים ְיֵבִשׁים וְּבִצמּוֵּקי ֲﬠָנִבים‪.‬קנא ְלִפיָכ‬ ‫‪12/14/2020, 12:17 PM‬‬

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Shulchan Aruch: Chapter 202 - Laws Governing [Blessings for] Fruit tha...

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68.‫ְמָב ְרִכין ֲﬠֵליֶהם "ֶשַׁהֹכּל" ְלִדְבֵרי ַהֹכּל( קנב‬ ‫ ְכּגוֹן ַהֶשֶּׁבת )ֶשׁקּוֹ ִרין עני"ש( קנג‬,‫וִּמיֵני ְזָרִﬠים ֶשֵׁאיָנם ֶנֱאָכִלים ְלַאַחר ִבּשּׁוָּלם ֶאָלּא שׁוְֹלִקין אוָֹתם ְלֹצֶר ֵמיֵמיֶהם‬ ‫ ַוֲאִפלּוּ ִאם ָנַתן ְלתוָֹכן‬70,‫קנה‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬,‫ ֶשׁלּ ֹא ָיְצאוּ ִמתּוַֹרת ֹאֶכל ְלַגְמֵרי‬69,‫קנד‬,‫ְוַכיּוֵֹצא בּוֹ – ֶזהוּ ִפּ ְרָים‬ 71,‫קנו‬.‫ֶשֶׁמן ְלַהְכִשׁיָרם ְוִלֵתּן ָבֶּהם ַטַﬠם – ָבֵּטל ָבֹּרב‬ ‫ ְכּמוֹ ֶשׁ ְרִגיִלים‬,‫ְוִאם ִﬠַקּר ַהִבּשּׁוּל הוּא ַרק ִבְּשִׁביל ַהַתְּבִשׁיל ְול ֹא ְכֵּדי ִלְשׁתּוֹת אוֹ ֶלֱאֹכל ַהָמָּרק ִﬠם ַהַתְּבִשׁיל ְכָּלל‬ ‫ַלֲﬠשׂוֹת ְבִּמיֵני ִﬠָסּה ֶשְׁמַּבְשִּׁלים אוָֹתם ֹקֶדם ַהִטּגּוּן ֶשׁלּ ֹא ֶלֱאֹכל ַהָמָּרק ְכָּלל – ֵאין ְמָב ְרִכין ָﬠָליו ֶאָלּא "ַשַׁהֹכּל ִנְהָיה‬ ‫קנז ֶשֵׁאין ְמָב ְרִכין ַﬠל ָמָרק ֶשׁל ְיָרקוֹת ְכִּב ְרַכּת ַה ְיָרקוֹת‬,‫ ְלִפי ְסָבָרא ָה ִראשׁוָֹנה‬,‫ִבְּדָברוֹ" ִאם ָבּא ִלְשׁתּוֹתוֹ ִבְּפֵני ַﬠְצמוֹ‬ ‫ ֵאין ַהָמָּרק ֶנְחָשׁב ָמזוֹן‬,‫ ְוהוּא ַהִדּין ָכּאן‬,‫ ְלִפיָכ ֶנְחָשׁב ְפּ ִרי ְכּמוָֹתם‬,‫ַﬠְצָמן ֶאָלּא ִמשׁוּם ֶשֶׁדֶּר ֲאִכיָלָתם הוּא ִﬠם ַהָיָּרק‬ ‫ ֵכּיָון ֶשִׁﬠַקּר ִבּשּׁוּל‬,‫קנח ֲאָבל ִלְסָבָרא ַאֲחרוָֹנה ַנֲהֹפ הוּא‬.‫ְכַּהַתְּבִשׁיל ֶאָלּא ִאם ֵכּן ַדּ ְרכּוֹ ְלֵהָאֵכל ִﬠמּוֹ וְּלָכ ִנְתַבֵּשּׁל‬ ‫קנט‬.‫ ֶשַׁנֲּﬠָשׂה ָטֵפל ֵאָליו‬,‫ַהָמָּרק ִבְּשִׁביל ַהַתְּבִשׁיל ְוַהַתְּבִשׁיל ָנַתן בּוֹ ַטַﬠם – ֶנְחָשׁב ְכּמוֹתוֹ‬ ‫ – ֵאין ְמָב ְרִכין ֲﬠֵליֶהם ֶאָלּא "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ"קסא ְלִפי ְסָבָרא‬72,‫ְוֵכן ֵמי ְשׁ ִרַיּת ֵפּרוֹת ֶשׁ ִנְּכְבּשׁוּ ָבֶּהם ְלִהְתַקֵיּםקס‬ ‫ ְול ֹא ָהְיָתה ַהַכָּוָּנה ְכָּלל‬,‫ הוִֹאיל ְול ֹא ִנְכְבּשׁוּ ָבֶּהם ְכֵּדי ֶשׁ ִיְּתּנוּ ָבֶּהם ַטַﬠם‬,‫ ַאף ַﬠל ִפּי ֶשִׁנְּכַנס ַטַﬠם ַהְפּ ִרי ַבַּמּ ִים‬,‫ָה ִראשׁוָֹנה‬ ‫ ְכּמוֹ ֶשַׁהַכָּוָּנה ִהיא ְבִּבשּׁוּל ְיָרקוֹתקסב ַגּם ַﬠל‬,‫ַﬠל ַהַמּ ִים ֶשׁ ִיְּהיוּ ֻמְכָשׁ ִרים וֻּמְטָﬠִמים ְבּיוֵֹתר ְבַּטַﬠם ַהְפּ ִרי ֶשִׁיָּכֵּנס ָבֶּהם‬ ‫ הוִֹאיל ְו ִנְתַבְּשּׁלוּ ַגּם ְלֹצֶר ַﬠְצָמן ְול ֹא ְלֹצֶר ַה ְיָרקוֹת‬,‫ ֶשְׁלָּכ ֶנְחָשִׁבים ְכּמוָֹתם‬,‫ַהַמּ ִים ֶשׁ ִיְּהיוּ ֻמְטָﬠִמים ְבַּטַﬠם ַהָיָּרק‬ 73,‫ קסג‬:‫ ֲאָבל ַלְסָּבָרא ָהַאֲחרוָֹנה ַנֲהֹפ הוּא‬.‫ְלַבד‬ 13 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 it. When, however, the food was neither cooked, nor steeped [in the liquid], but the two were merely mixed to be eaten together, if one seeks to drink the liquid by itself, all authorities agree that he should recite the blessing appropriate for [the particular liquid]. If he partakes of [the liquid and the food] together, there is no need to recite a blessing over it, even if it is wine,74 because it is considered as secondary to the food and is covered by its blessing. 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, he should recite the blessing [Shehakol nih’yah bidvaro] on the soup. If his intent is to partake of both of them, [the blessing] is not determined by the majority [of the mixture]. Instead, he should recite the appropriate blessings for both the soup and the food.75 First, he should recite the blessing on the cooked food, partake of a small amount of it, and then recite the blessing Shehakol nih’yah bidvaro on the soup.76 He should not recite the blessings for both, one immediately after the other, because the second blessing will intervene between the first blessing and his partaking of the food. 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 for it will cover the soup.77 [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 stated in section 208.78 If, however, food was cooked or steeped in soup and it imbued the soup with its flavor, [the soup] is considered as secondary to the food and considered like the food, since it was cooked primarily for the sake of the food, according to the second opinion [in subsection 11], or because the ordinary way of eating this food is to eat the soup together with it or to eat the soup with bread. Thus the soup never left the category of food entirely, as explained [above] according to the first opinion. ‫ ֲאָבל ִאם ל ֹא ִנְתַבֵּשּׁל ְול ֹא ִנְשָׁרה בּוֹ ֶאָלּא‬,‫יג ְוָכל ֶזה ְבָּמָרק ֶשׁ ִנְּתַבֵּשּׁל בּוֹ ַהַמֲּאָכל אוֹ ֶשִׁנְּשָׁרה בּוֹ ַﬠד ֶשָׁנַּתן בּוֹ ַטַﬠם‬ ‫קסד וְּכֶשֲׁאָכָלן ְבַּיַחד‬.‫ֶשֵׁﬠ ְרָבן ֶלֱאֹכל ַיַחד וָּבא ִלְשׁתּוֹתוֹ ִבְּפֵני ַﬠְצמוֹ – ָצ ִרי ְלָבֵר ָﬠָליו ְבָּרָכה ַהְמיֶֻחֶדת לוֹ ְלִדְבֵרי ַהֹכּל‬ ‫קסו ְוִאם ִﬠַקּר‬.‫ ִמְפֵּני ֶשׁהוּא ָטֵפל ַלַמֲּאָכל ְו ִנְפָטר ְבִּב ְרָכתוֹ‬,[74,‫– ֵאין ָצ ִרי ְלָבֵר ָﬠָליו ְכּלוּם ֲאִפלּוּ הוּא ]ַי ִיןקסה‬ ‫ ְוִאם ַכָּוָּנתוֹ ַﬠל ְשֵׁניֶהם – ֵאין הוְֹלִכין בּוֹ‬.‫ַכָּוָּנתוֹ הוּא ַﬠל ַהָמָּרק ְוַהַמֲּאָכל הוּא ְלֹצֶר ְשִׁתַיּת ַהָמָּרק – ְמָבֵר ַﬠל ַהָמָּרק‬ ‫ ְוַאַחר ָכּ "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ" ַﬠל‬,‫ ְתִּחָלּה ַﬠל ַהַמֲּאָכל ְואוֵֹכל ִמֶמּנּוּ ְמַﬠט‬75,‫קסז‬,‫ ֶאָלּא ְמָבֵר ַﬠל ְשֵׁניֶהם‬,‫ַאַחר ָהֹרב‬ 12/14/2020, 12:17 PM

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‫ ַוֲאִפלּוּ‬.‫ ִכּי ְבָּרָכה ַהְשִּׁנָיּה ִתְּהֶיה ַמְפֶסֶקת ֵבּין ְבָּרָכה ִראשׁוָֹנה ַלְטִּﬠיָמה‬,‫ ֲאָבל ל ֹא ְיָבֵר ַﬠל ְשֵׁניֶהם ַיַחד‬76,‫קסח‬.‫ַהָמָּרק‬ ‫ ְלִפי ֶשַׁאף ִמין ָדָּגן ֶשַׁנֲּﬠָשׂה ַר ְוָראוּי ִלְשִׁתָיּה‬77,‫ִאם ַהַמֲּאָכל הוּא ִמין ָדָּגן – ֵאינוֹ ֶנְחָשׁב ִﬠָקּר ִלְפֹטר ַהָמָּרק ְבִּב ְרָכתוֹ‬ 78,‫קע‬.‫קסט ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן ר"ח‬,"‫ְכָּמָרק ֵאין ְמָב ְרִכין ָﬠָליו "בּוֵֹרא ִמיֵני ְמזוֹנוֹת‬ ,‫ֲאָבל ָמָרק ֶשׁ ִנְּתַבֵּשּׁל בּוֹ ַהַמֲּאָכל אוֹ ִנְשָׁרה בּוֹ ְוָנַתן בּוֹ ַטַﬠם – ֲהֵרי הוּא ָבֵּטל ְלַגֵבּי ַהַמֲּאָכלקעא וְּכֹאֶכל הוּא ָחשׁוּב‬ ‫קעב אוֹ ִמְפֵּני ֶשֶׁדֶּר ַהַמֲּאָכל ֶלֱאֹכל ִﬠמּוֹ ָמָרק אוֹ ִﬠם‬,‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ַלְסָּבָרא ָהַאֲחרוָֹנה‬,‫הוִֹאיל ְוִﬠָקּרוֹ ִבְּשִׁביל ַהַמֲּאָכל‬ ‫ קעג‬:‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ַלְסָּבָרא ָה ִראשׁוָֹנה‬,‫ַפּת ְול ֹא ָיָצא ִמתּוַֹרת ֹאֶכל ְלַגְמֵרי‬ 14 The difference of opinion [mentioned in subsection 11] is relevant only when produce was cooked in the soup by itself, without meat. If, however, the produce was cooked with meat, all authorities agree that one should recite the blessing Shehakol nih’yah bidvaro on [the soup] if one drinks it by itself. This applies even to vegetable soup, because the flavor of the meat in the soup is considered more important than the flavor of vegetables or fruit.79 ([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 flavor of grain in the soup is considered more important than the flavor of the meat. [Hence, the blessing Borei minei mezonos should be recited over the soup.] For foods from grain are more important than all other types of food, as stated in sec. 208.)80 – ‫ ֲאָבל ִאם ִנְתַבֵּשּׁל בּוֹ ָבָּשׂר‬,‫יד ַוֲאִפלּוּ ְבָּמָרק ֶשׁ ִנְּתַבֵּשּׁל בּוֹ ל ֹא ֶנְחְלקוּ ֶאָלּא ְכֶּשׁ ִנְּתַבֵּשּׁל בּוֹ ַהְפּ ִרי ְלַבד ְבּל ֹא ָבָּשׂר‬ ‫ ִכּי ַטַﬠם ַהָבָּשׂר ֶשַׁבָּמָּרק ָחשׁוּב‬,‫ ֲאִפלּוּ ְבָּמָרק ֶשׁל ְיָרקוֹת‬,‫ְלִדְבֵרי ַהֹכּל ְמָבֵר ָﬠָליו "ֶשַׁהֹכּל" ִאם ָבּא ִלְשׁתּוֹתוֹ ִבְּפֵני ַﬠְצמוֹ‬ ,"‫ )ֲאָבל ָמָרק ֶשׁל ַתְּבִשׁיל ִמִמּין ָדָּגן ֶשְׁמָּב ְרִכין ָﬠָליו "בּוֵֹרא ִמיֵני ְמזוֹנוֹת‬79,‫קעד‬.‫ִﬠָקּר יוֵֹתר ִמַטַּﬠם ַהְיָרקוֹת אוֹ ַהְפּ ִרי‬  (‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן ר"ח‬,‫ ֶשִׁמּין ָדָּגן ָחשׁוּב ִמָכּל ַהִמּי ִנים‬,‫ֲהֵרי ַטַﬠם ַהָדָּגן ֶשַׁבָּמָּרק ָחשׁוּב ִﬠָקּר יוֵֹתר ִמַטַּﬠם ַהָבָּשׂר‬ 80:‫קעה‬ 15 According to the first opinion [in subsection 11], if vegetables were cooked in vinegar, in the beverage called borscht,81 or in another liquid other than water, the blessing for the vegetables should not be recited over the soup. [The rationale:] The water in which the vegetables are cooked is considered as the vegetables themselves, only because the vegetables were cooked in it until they imbue it with their flavor and [then one] partakes of [it together with the vegetables. When, by contrast, liquids other than water are used,] even if [the vegetables] were cooked solely for the sake of the soup — to partake of it with the flavor of the vegetables imbued in it through cooking — it would not be appropriate to recite the blessing for the vegetables on it, because the vinegar or the other liquid has a flavor of its own, and that flavor is of primary importance. This situation is comparable to fruit that is marinated in honey, in which instance, the flavor of the fruit is considered of primary importance and the blessing appropriate for it should be recited over it and not the blessing for the honey, even though it was cooked [in honey] with the intent that it impart its flavor to [the fruit].82 The rule that vegetable soup is considered as the vegetables themselves applies only [when the vegetables are cooked] in water which does not provide any flavor [or] satisfaction except to a person who is thirsty, as stated in sec. 204[:1]. According to the second opinion mentioned [in subsection 11], 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 considered as [the vegetables themselves], once they impart their flavor to it.

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‫ אוֹ ְבַּמְשֶׁקה ַאֵחר חוּץ ִמַמִּים – ֵאין ְמָב ְרִכין ַﬠל‬81,‫קעו‬,‫טו ִויָרקוֹת ֶשׁ ִנְּתַבְּשּׁלוּ ְבֹּחֶמץ אוֹ ְבַּמְשֶׁקה ֶשׁקּוֹ ִרין בארש"ט‬ ‫ ֶשֵׁאין ֵמי ְיָרקוֹת ֲחשׁוִּבים ְכּמוָֹתם ֶאָלּא ִמְפֵּני ֶשְׁמַּבְשִּׁלים ָבֶּהם ַﬠד ֶשׁ ִיְּתּנוּ‬,‫ַהָמָּרק ִבּ ְרַכּת ַה ְיָרקוֹת ְלִפי ְסָבָרא ָה ִראשׁוָֹנה‬ ‫ ַוֲהֵרי ַאף ִאם ל ֹא ָהָיה ַהִבּשּׁוּל ֶאָלּא ִבְּשִׁביל ַהָמָּרק ְלַבדּוֹ ְלָאְכלוֹ ְבַּטַﬠם ַה ְיָרקוֹת ֶשׁ ִנְּכַנס בּוֹ‬,‫ַטַﬠם ָבֶּהם ְוי ֹאְכלוּם ַגּם ֵכּן‬ ‫ ֵכּיָון ֶשֵׁיּשׁ ְלַהֹחֶמץ אוֹ ְשָׁאר ַמְשֶׁקה עוֹד ַטַﬠם ֶשׁל ַﬠְצמוֹ – ֲהֵרי‬,‫ַﬠל ְיֵדי ַהִבּשּׁוּל ל ֹא ָהיוּ ְמָב ְרִכין ָﬠָליו ִבּ ְרַכּת ַה ְיָרקוֹת‬ ,‫ ְכּמוֹ ְבֵּפרוֹת ַהְמֻרָקִּחים ִבְּדַבשׁ ֶשַׁטַּﬠם ֶשָׁלֶּהם ָחשׁוּב ִﬠָקּר וְּמָב ְרִכים ֲﬠֵליֶהם ִבּ ְרָכָתם ְול ֹא ִבּ ְרַכּת ַהְדַּבשׁ‬,‫ַטַﬠם ֶזה ִﬠָקּר‬ ‫ ֶאָלּא ְבַּמ ִים ֶשֵׁאין ָלֶהם ַטַﬠם‬,‫ ְול ֹא ָאְמרוּ ֶשְׁמַּרק ַה ְיָרקוֹת ְכּמוָֹתם‬82,‫קעז‬.‫ַאף ַﬠל ִפּי ֶשׁ ִנְּתַבְּשּׁלוּ ְכֵּדי ֶשׁ ִיֵּתּן ַטַﬠם ָבֶּהם‬ ‫ ִאם ִﬠַקּר ַהִבּשּׁוּל‬,‫קעט ֲאָבל ַלְסָּבָרא ָהַאֲחרוָֹנה‬.‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן ר"ד‬,‫ֲהָנָאה ֶשׁל ַﬠְצָמםקעח ֶאָלּא ְלִמי ֶשׁהוּא ָצֵמא‬ ‫ קפ‬:‫ ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ָלֶהם עוֹד ַטַﬠם ֶשָׁלֶּהם‬,‫ִבְּשִׁביל ַהְיָרקוֹת – ֲהֵרי ַהָמָּרק ָבֵּטל ֶאְצָלם ְוֶנְחַשׁב ְכּמוָֹתם ִמֶשָּׁנְּתנוּ בּוֹ ַטַﬠם‬ 16 The appropriate blessing is not recited for any form of produce — whether “the fruit of the earth” or “the fruit of the trees” — unless one partakes of it in the way one ordinarily partakes of it, for [the trees and plants] are planted with that intent, [i.e., that their fruit be eaten in such a manner]. If the ordinary manner is to partake of [the produce] when cooked, for it is more desirable cooked than raw — even though it is also desirable and fit to be eaten raw — the appropriate blessing [Borei pri haetz or Borei pri haadamah] should only be recited upon it when it is cooked. When, by contrast, one partakes of it raw, he should recite the blessing Shehakol nih’yah bidvaro. When, however, the ordinary manner of partaking of a fruit is also to eat it raw — even when it is more desirable cooked than raw — the appropriate blessing [Borei pri haetz or Borei pri haadamah] should be recited upon it, whether [one eats it] raw or cooked. Even when fruit is ordinarily eaten raw and not cooked, because people at large do not ordinarily cook it, the blessing to be recited over it does not change if it has been cooked. [The rationale:] Since it reached a stage of development that warrants its classification as a fruit while raw,83 cooking it does not warrant its removal from this category,84 provided [that the cooking] did not cause its taste to deteriorate, i.e., it is just as desirable cooked as raw. If, however, it is more desirable raw than cooked, since [the manner in which it was prepared] deviates from the manner in which it is ordinarily eaten and its taste deteriorated, the blessing Shehakol nih’yah bidvaro should be recited over it when it is cooked. ‫קפא ֶשַׁﬠל ַדַּﬠת ֵכּן‬,‫ ֵאין ְמָב ְרִכים ֲﬠֵליֶהם ִבּ ְרָכָתם ֶאָלּא ְבֶּדֶר ֲאִכיָלָתם‬,‫ ֵבּין ֵפּרוֹת ָהֵﬠץ ֵבּין ֵפּרוֹת ָהֲאָדָמה‬,‫טז ָכּל ַהֵפּרוֹת‬ ‫ ַאף ַﬠל ִפּי ֶשֵׁהם טוִֹבים‬,‫קפב ְוִאם ַדּ ְרָכּם ְלָאְכָלם ְמֻבָשִּׁלים ִמְפֵּני ֶשֵׁהם טוִֹבים יוֵֹתר ְמֻבָשִּׁלים ֵמַח ִיּים‬,‫נוְֹטִﬠים אוָֹתם‬ ‫ ֲאָבל ְכֶּשֵׁהם ַח ִיּים ְמָב ְרִכים‬,‫וּ ְראוּ ִים ַלֲאִכיָלה ַגּם ְכֶּשֵׁהם ַח ִיּים – ֵאין ְמָב ְרִכים ֲﬠֵליֶהם ִבּ ְרָכָתם ֶאָלּא ְלַאַחר ַהִבּשּׁוּל‬ ‫ ֲאִפלּוּ ֵהם טוִֹבים ְמֻבָשִּׁלים‬,‫קפג ֲאָבל ֵפּרוֹת ֶשֶׁדֶּר ֲאִכיָלָתם הוּא ַגּם ֵכּן ְלָאְכָלם ַח ִיּים‬."‫ֲﬠֵליֶהם "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬ ‫קפד‬.‫ ֵבּין ַח ִיּים ֵבּין ְמֻבָשִּׁלים‬,‫יוֵֹתר ֵמַח ִיּים – ְמָב ְרִכין ֲﬠֵליֶהם ִבּ ְרָכָתם‬ ‫ ֶשֵׁאין ֶדֶּר ֹרב ָהעוָֹלם ְלַבְשָּׁלם – ל ֹא ִנְשַׁתֵּנּית ִבּ ְרָכָתם‬,‫ַוֲאִפלּוּ ֵפּרוֹת ֶשֶׁדֶּר ֲאִכיָלָתם הוּא ְכֶּשֵׁהם ַח ִיּים ְול ֹא ְמֻבָשִּׁלים‬ ‫ ְוהוּא‬84,‫קפה‬.‫ – ֵאין ַהִבּשּׁוּל ְמַבֵטּל תּוַֹרת ְפּ ִרי ֵמֶהם‬83‫ ֶשֵׁכּיָון ֶשִׁהִגּיעוּ ִלְכַלל ְפּ ִרי ְכֶּשֵׁהם ַח ִיּים‬,‫ִבְּשִׁביל ֶשִׁבְּשָּׁלם‬ ‫ ֵכּיָון‬,‫ ֲאָבל ִאם ֵהם טוִֹבים יוֵֹתר ַח ִיּים ִמְמֻּבָשִּׁלים‬,‫ ֶשֵׁהם טוִֹבים ְמֻבָשִּׁלים ְכּמוֹ ַח ִיּים‬,‫ֶשׁלּ ֹא ִנְשַׁתָּנּה ַטֲﬠָמם ִלְג ִריעוָּתא‬ ‫קפו וְּמָב ְרִכים ֲﬠֵליֶהם "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ" ְכֶּשֵׁהם‬,‫ֶשׁ ִנְּשַׁתּנּוּ ִמֶדֶּר ֲאִכיָלָתם ִלְג ִריעוָּתא ְבַּטֲﬠָמם – ָי ְרדוּ ִמַמֲּﬠָלָתם‬ ‫ קפז‬:‫ְמֻבָשִּׁלים‬ 17 Similarly, the blessing to be recited over fruit changes when it is cooked to the extent that its appearance radically changes from [its appearance when raw], i.e., it was cooked to the extent that it broke down entirely and it no longer has the appearance of the fruit in its raw state, the state in which [this type of fruit] is ordinarily eaten. Hence, the blessing Shehakol nih’yah bidvaro is recited over it. If, however, fruit is ordinarily eaten when cooked, even when [the cooking process] causes it to break down and its appearance to change entirely,85 since this is the manner in which it is ordinarily eaten, the blessing recited over it does not change.

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If, however, it did not break down entirely,86 its blessing does not change even though this is not the ordinary manner in which it is eaten, e.g., dates that were crushed by hand and made into a dough-like mass after their pits were removed.87 The same applies with regard to other fruits that underwent similar processes. Even though this is not the ordinary manner [in which they are eaten], the blessing recited over them does not change. The blessing Borei pri haetz should be recited over them because their form has not changed entirely. ([The above laws] do not resemble those applying to wheat flour. In that instance, even if [the flour] was not ground very finely, it still retains the flavor of the grain itself, 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, but rather the blessing Shehakol nih’yah bidvaro.88For the appearance of the wheat changed entirely when it was ground, even though it was not ground very finely, like ordinary flour. In contrast, dates and the like, even when crushed, still retain the appearance of fruit). When, however, sesame seeds were milled or nuts were crushed so thoroughly that their identity and appearance is no longer recognizable, the blessing Shehakol nih’yah bidvaro should be recited over them, because this is not the usual manner [in which they are eaten].89 Similarly, [the blessing Shehakol nih’yah bidvaro should be recited]over kitniyos that were cooked and then mashed with a utensil that has very thin holes.90 If, however, they were [merely] mashed with a spoon, one should recite the blessing Borei pri haadamah over them. [The rationale:] Their substance remains and their identity and appearance is [still] recognizable. Moreover, this is the manner in which they are eaten. Similarly, when produce was crushed very thoroughly to the extent that it no longer retains its appearance, if this is the way it is ordinarily eaten, its blessing does not change. For example, when ginger or spices are mixed with sugar or marinated in honey, the blessing recited over them does not change,91 because the manner in which [they are prepared to be] eaten is by crushing them. Similarly, the appropriate blessing should be recited for roses and other types of produce92 which [are prepared to be] eaten by cutting them and mixing them into a confection, even if they are thoroughly crushed and their appearance is not recognizable at all, because this is the manner in which they are eaten. For the ordinary way of partaking of them is not to eat them while they are whole without being [crushed and] candied. When, however, a nut is made into a confection with honey, and [it is crushed] to the extent that its identity and appearance is not recognizable, the blessing Shehakol nih’yah bidvaro is recited over it. [The rationale:] The ordinary way of partaking of it is to eat it while it is whole and raw. The same is true for other fruits that are eaten raw. (The blessing for roses is Borei pri haadamah, because the roses are not the primary fruit [of the rose bush],93 because they are flowers. Similarly, cherry blossoms are not considered as [a cherry tree’s] primary fruit.) There are authorities [who differ with the above and] maintain that even when produce dissolves entirely in the cooking process and it no longer has the appearance of produce at all, or when it has been crushed thoroughly to the extent that its identity and appearance is no longer recognizable, the blessing recited for it does not change, even when this is not the ordinary manner in which it is eaten. 12/14/2020, 12:17 PM

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https://www.chabad.org/library/article_cdo/aid/3338328/jewish/Shulcha...

Produce [in such a state] is not comparable to wheat flour that was not ground very finely, because the status of flour can be upgraded by making bread from it. This is the fundamental product [of wheat] and the purpose for which it is planted. Therefore, since its form was changed, and it was taken out of the category of produce and did not reach the state of its fundamental product, its status is downgraded from “the fruit of the earth,” and the blessing Shehakol nih’yah bidvaro is recited over it. Produce, by contrast, is not used to make bread. Hence, the fact that [its appearance] changes does not cause it to be removed from the category of produce entirely to the extent that its blessing changes. In contrast, all authorities agree that when there is a change of appearance in the different species of kitniyos from which bread is made,94 they are removed from the category of produce. [This ruling applies] even if they underwent this change after they were cooked, at which stage it is not common to make bread from them. Needless to say, [the above applies] if they underwent this change when they were still uncooked. For example, there is a species of kitniyos called titarki95that is ground into groats and a cooked food like porridge is made from its flour. The blessing Shehakol nih’yah bidvaro is recited over [such food]. (According to the first opinion,96 the blessing Borei pri haadamah is recited over such food,97 for this is the ordinary manner in which one partakes of [this species]. On the contrary, producing bread from kitniyos is not the manner in which one usually partakes of it,as evidenced by the fact that the blessing Shehakol nih’yah bidvaro is recited over bread made from it, as stated in sec. 208.98 According to the second opinion,99 the reason why the blessing Shehakol nih’yah bidvaro is recited over bread made from kitniyos — although no other upgrade in its status [is possible] after this — is because [the form of the kitniyos] changed when bread was made from [the kitniyos] and it was taken out of the category of produce entirely. [Indeed,] this is a greater change than the change undergone by flour or by produce that was dissolved, ground, or crushed thoroughly.) With regard to actual practice, after the fact, the ruling concerning all the above follows the principle; whenever there is a doubt regarding a blessing, we rule leniently.100 As an initial preference, however, one should recite the blessing Shehakol nih’yah bidvaro to fulfill his obligation according to all opinions.101 ‫ ְכּגוֹן ֶשׁ ִנְּתַבְּשּׁלוּ ָכּל ָכּ ַﬠד‬,‫יז ְוֵכן ִאם ִנְשַׁתָּנּה ָתֳּאָרם ְלַגְמֵרי ַﬠל ְיֵדי ַהִבּשּׁוּל ִמְכּמוֹת ֶשָׁהָיה ְבּעוָֹדם ְבֶּדֶר ֲאִכיָלָתם‬ ,‫קפח ֶשֵׁאין ֲﬠֵליֶהם ֹתַּאר ַהְפּ ִרי ְכּמוֹת ֶשָׁהָיהקפט ְבּעוֶֹדנּוּ ַחי ֶשׁהוּא ֶדֶּר ֲאִכיָלתוֹ – ִנְשַׁתֵּנּית ִבּ ְרָכָתם‬,‫ֶשׁ ִנּמּוֹחוּ ְלַגְמֵרי‬ ‫ ַאף ַﬠל ִפּי ֶשִׁנּמּוֹחוּ – ֶדֶּר‬,‫ ֲאָבל ֵפּרוֹת ֶשֶׁדֶּר ֲאִכיָלָתם הוּא ְכֶּשֵׁהם ְמֻבָשִּׁלים‬."‫וְּמָב ְרִכים ֲﬠֵליֶהם "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬ 85,‫קצא‬.‫ ַאף ַﬠל ִפּי ֶשׁ ִנְּשַׁתָּנּה ָתֳּאָרם ְלַגְמֵרי‬,‫קצ ְול ֹא ִנְשַׁתֵּנּית ִבּ ְרָכָתם‬, ‫ֲאִכיָלָתם הוּא ְבָּכ‬ , ‫ ַוֲﬠַד ִין ֹתַּאר ַהְפּ ִרי ֲﬠֵליֶהם – ל ֹא ִנְשַׁתֵּנּית ִבּ ְרָכָתם ַאף ַﬠל ִפּי ֶשֵׁאין ֶדֶּר ֲאִכיָלָתם ְבָּכ‬86,‫ְוִאם ל ֹא ִנמּוֹחוּ ְלַגְמֵריקצב‬ ‫ ְוֵכן ָכּל ַכּיּוֵֹצא ָבֶּהם ִמְשָּׁאר‬87,‫קצד‬,‫ְכּגוֹן ְתָּמ ִריםקצג ֶשִׁמֲּﬠָכן ַבָּיּד ְוָﬠָשׂה ֵמֶהם ִﬠָסּה ְלַאַחר ֶשׁהוִֹציא ֵמֶהם ַגּ ְרִﬠיָנם‬ ‫ הוִֹאיל‬,"‫ וְּמָבֵר ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬,‫ ַאף ַﬠל ִפּי ֶשֵׁאין ַדּ ְרָכּם ְבָּכ – ַאף ַﬠל ִפּי ֵכן ל ֹא ִנְשַׁתֵּנּית ִבּ ְרָכָתם‬,‫ֵפּרוֹת‬ ‫ ְול ֹא ִנְשַׁתָּנּה ָתֳּאָרם ְלַגְמֵרי‬. (,‫ ֶשֲׁאִפלּוּ ל ֹא ִנְטַחן ַדּק ַדּק ֶאָלּא ֲﬠַד ִין ֵישׁ בּוֹ ַטַﬠם ֶשׁל ִחִטּים וּ ְראוּ ִיים ַלֲאִכיָלה ְקָצת ַחִיּין‬,‫ְוֵאיָנן דּוֹמוֹת ְלֶקַמח ֶשׁל ִחִטּים‬ ‫ ְלִפי‬88,‫קצה‬,"‫ְוַאף ַﬠל ִפּי ֵכן ֵאינוֹ ְמָבֵר ָﬠָליו ִבּ ְרַכּת ַהִחִטּין ֶשִׁהיא "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" ֶאָלּא "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬ ‫ ַמה ֶשֵּׁאין ֵכּן ִבְּתָמ ִרים ְוַכיּוֵֹצא‬,‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִנְטֲחנוּ ַדּק ַדּק ְכֶּקַמח ָגּמוּר‬,‫ֶשׁ ִנְּשַׁתָּנּה ֹתַּאר ַהִחִטּים ְלַגְמֵרי ִבְּטִחיָנָתם‬ ‫])[ָבֶּהם ֶשִׁנְּתַמֲﬠכוּ ֲﬠַדִין ֹתַּאר ְפּ ִרי ֲﬠֵליֶהם‬. ‫קצו ְוֵכן ֱאגוֹז ֶשְׁכָּתשׁוֹ ְבּיוֵֹתרקצז ַﬠד ֶשֵׁאינוֹ ִנָכּר ְבַּמהוּתוֹ ְוָתֳארוֹ – ְמָבֵר ֲﬠֵליֶהם "ֶשַׁהֹכּל ִנְהָיה‬,‫ֲאָבל ֻשְׁמְשִׁמין ֶשְׁטָּחָנן‬

12/14/2020, 12:17 PM

‫‪https://www.chabad.org/library/article_cdo/aid/3338328/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 202 - Laws Governing [Blessings for] Fruit tha...‬‬

‫ִבְּדָברוֹ"‪ ,‬הוִֹאיל ְוֵאין ַדּ ְרָכּם ְבָּכ ‪.‬קצח‪89,‬‬ ‫ְוֵכן ִקְט ִניּוֹת‪ְ 64‬מֻבָשִּׁליםקצט ֶשׁ ִנְּתַמֲﬠכוּר ֶדֶּר ְכִּלי ְמנָֻקּב ֶשֵׁהן ַדִּקּים ְמֹאד‪.‬רא‪ֲ] 90,‬אָבל[ ִאם ִמֵﬠ אוָֹתם ְבַּכף –‬ ‫ְמָבֵר ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה"‪ֵ ,‬כּיָון ֶשַׁמָּמָּשׁן ַקָיּם‪ְ ,‬ו ִנָכּר ַמהוָּתן ְוָתֳאָרן‪,‬רב ְועוֹד‪ֶ ,‬שֶׁדֶּר ֲאִכיָלָתם ְבָּכ ‪.‬רג‬ ‫ְוֵכן ֵפּרוֹת ֶשׁ ִנְּכְתּשׁוּ ְבּיוֵֹתר ַﬠד ֶשֵׁאין ָתֳּאָרם ֲﬠֵליֶהם‪ִ ,‬אם הוּא ֶדֶּר ֲאִכיָלָתם – ל ֹא ִנְשַׁתֵּנּית ִבּ ְרָכָתם‪ְ 91,‬כּגוֹן )זנגבי"ל(‬ ‫אוֹ ְבָּשִׂמים ְשׁחוִּקים וְּמֹעָרִבים ִﬠם )צוק"ר(‪ ,‬אוֹ ְמֻרָקִּחים ִבְּדַבשׁ – ל ֹא ִנְשַׁתֵּנּית ִבּ ְרָכָתם‪,‬רד ִמְפֵּני ֶשֶׁדֶּר ֲאִכיַלת‬ ‫ַהְבָּשִׂמים ִהיא ַﬠל ְיֵדי ְשִׁחיָקה‪.‬רה‬ ‫ְוֵכן ְוָרִדיםרו ְוַכיּוֵֹצא ָבֶּהם‪ִ 92‬מֵפּרוֹת ֶשֶׁדֶּר ֲאִכיָלָתם הוּא ְלָחְתָכם וְּלַרְקָּחם – ְמָב ְרִכים ֲﬠֵליֶהם ִבּ ְרָכָתם ֲאִפלּוּ ֵהם‬ ‫ְכּתוִּשׁים ְבּיוֵֹתררז ֶשֵׁאין ָתֳּאָרם ִנָכּר ֲﬠֵליֶהם ְכָּלל‪,‬רח ִכּי ַגּם ֶזה ֶדֶּר ֲאִכיָלָתם‪ֵ ,‬מַאַחר ֶשֵׁאין ַדּ ְרָכּם ְלֵהָאֵכל ְכֶּשֵׁהם‬ ‫ְשֵׁלִמים ְבּל ֹא ִרקּוַּח‪.‬רט ֲאָבל ֱאגוֹז ַהְמֻרָקּח ִבְּדַבשׁ ַﬠד ֶשֵׁאינוֹ ִנָכּר ְבַּמהוּתוֹ ְוָתֳארוֹ – ְמָב ְרִכים ָﬠָליו "ֶשַׁהֹכּל ִנְהָיה‬ ‫ִבְּדָברוֹ"‪ ,‬הוִֹאיל ְוֶדֶר ֲאִכיָלתוֹ הוּא ְבּעוֹדוֹ ַחי ְוָשֵׁלם‪ְ .‬וֵכן ָכּל ַכּיּוֵֹצא בּוֹ ִמֵפּרוֹת ַהֶנֱּאָכִלים ַח ִיּים‪.‬רי )וִּב ְרַכּת ַה ְוָּרִדים ִהיא‬ ‫‪".‬בּוֵֹרא ְפּ ִרי ָהֲאָדָמה"‪ְ ,‬לִפי ֶשֵׁאיָנן ִﬠַקּר ַהְפּ ִרי‪ִ 93,‬כּי ְפָּרִחים ֵהָמּה‪.‬ריא ְוֵכן ַהלּוֹ ְנְדּ ִריס ֵאינוֹ ִﬠַקּר ַהְפּ ִרי( ריב‬ ‫ְוֵישׁ אוְֹמ ִרים‪,‬ריג ֶשֲׁאִפלּוּ ֵפּרוֹת ֶשִׁנּמּוֹחוּ ְלַגְמֵרי ְבִּבשּׁוּל ְוֵאין ֲﬠֵליֶהם ֹתַּאר ַהְפּ ִרי ְכָּלל‪ ,‬אוֹ ֶשׁ ִנְּכְתּשׁוּ ְבּיוֵֹתר ַﬠד ֶשֵׁאין‬ ‫‪ַ.‬מהוָּתן ְוָתֳאָרן ִנָכּר ְכָּלל – ל ֹא ִנְשַׁתֵּנּית ִבּ ְרָכָתםריד ַאף ַﬠל ִפּי ֶשֵׁאין ֶדֶּר ֲאִכיָלָתם ְבָּכ‬ ‫ְוֵאיָנן דּוִֹמים ְלֶקַמח ִחִטּים ֶשׁלּ ֹא ִנְטַחן ַדּק ַדּק‪ְ ,‬לִפי ֶשַׁהֶקַּמח ֵישׁ לוֹ ִﬠלּוּי ַאַחר ֶשׁעוִֹשׂין ִמֶמּנּוּ ַפּת‪ְ ,‬וֶזה ִﬠַקּר ִפּ ְריוֹ‪ֶ ,‬שַׁﬠל‬ ‫ַדַּﬠת ֵכּן זוֹ ְרִﬠים אוָֹתם‪ְ ,‬לִפיָכ ֵכּיָון ֶשׁ ִנְּשַׁתָּנּה ְוָיָצא ִמְכַּלל ְפּ ִרי ְול ֹא ָבּא ְלִﬠַקּר ִפּ ְריוֹ – ִנְגַרע ְוָיַרד ִמַמֲּﬠַלת ְפּ ִרי ָהֲאָדָמה‬ ‫ְלָבֵר ָﬠָליו "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ"‪,‬רטו‪ַ 88,‬מה ֶשֵּׁאין ֵכּן ְבֵּפרוֹת ֶשֵׁאין עוִֹשׂין ֵמֶהם ַפּת – ֵאין ִשׁנּוָּים מוִֹציָאם ִמתּוַֹרת‬ ‫‪ְ.‬פּ ִרי ְלַגְמֵרי ְלַשׁנּוֹת ִבּ ְרָכָתם‬ ‫ֲאָבל ִמיֵני ִקְט ִניּוֹת‪ֶ 64‬שֶׁדֶּר ְבֵּני ָאָדם ַלֲﬠשׂוֹת ֵמֶהם ַפּת‪ֲ 94,‬הֵרי ִשׁנּוָּים מוִֹציָאם ִמתּוַֹרת ִפּ ְרָים ְלִדְבֵרי ַהֹכּל‪,‬רטז ֲאִפלּוּ‬ ‫ִנְשַׁתּנּוּ ַאַחר ִבּשּׁוָּלם‪ֶ ,‬שָׁאז ֵאין ֶדֶּר ַלֲﬠשׂוֹת ֵמֶהם ַפּת‪ְ .‬וֵאין ָצ ִרי לוַֹמר ֶשִׁאם ִנְשַׁתּנּוּ ְבּעוָֹדן ַח ִיּים‪ְ ,‬כּגוֹן ִמיֵני ִקְטִניּוֹת‬ ‫טיטארק"י‪ֶ 95‬שׁטּוֲֹח ִנין אוָֹתם ְקָצת‪ֶ ,‬שׁקּוֹ ִרין גרופי"ן‪ְ ,‬ועוִֹשׂין ַתְּבִשׁיל ִמִקְּמָחן ְכֵּﬠין ַדּ ְיָסא – ְמָב ְרִכין ָﬠָליו‬ ‫"ֶשַׁהֹכּל"‪.‬ריז‬ ‫ֲאָבל ַלְסָּבָרא ָה ִראשׁוָֹנה‪ְ 96‬מָב ְרִכין ָﬠָליו‪" 97‬בּוֵֹרא ְפּ ִרי ָהֲאָדָמה"‪,‬ריח ֶשֲׁהֵרי ֶזהוּ ֶדֶּר ֲאִכיָלתוֹ‪ְ ,‬וַאְדַּרָבּא ֲﬠִשַׂיּת ַפּת(‬ ‫ִמִקְּט ִניּוֹת ֵאינוֹ ֶדֶּר ֲאִכיָלתוֹ‪ֶ ,‬שֲׁהֵרי ְמָב ְרִכין ָﬠָליו "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ"‪ְ ,‬כּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן ר"ח‪.‬ריט‪98,‬‬ ‫ְוַלְסָּבָרא ָהַאֲחרוָֹנה‪ַ 99,‬מה ֶשְּׁמָּב ְרִכים ַﬠל ַפּת ִקְט ִניּוֹת "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ"‪ַ ,‬אף ַﬠל ִפּי ֶשֵׁאין ָלהּ ִﬠלּוּי ַאֵחר – ֶזהוּ‬ ‫ִמְפֵּני ֶשַׁהַפּת ִנְשַׁתָּנּה ְוָיָצא ִמתּוַֹרת ְפּ ִרי ְלַגְמֵרי‪ ,‬יוֵֹתר ִמִשּׁנּוּי ֶקַמח אוֹ ֵפּרוֹת ַה ִנּמּוִֹחים אוֹ ַהִנְּטָחִנים ְוַהִנְּכָתִּשׁים ְבּיוֵֹתר( ‬ ‫‪.‬רכ‬ ‫וְּלִﬠ ְנַין ֲהָלָכה ְבָּכל ֶזה‪ְ ,‬סֵפק ְבָּרָכה ְלָהֵקל ְבִּדיֲﬠַבד‪ֲ 100,‬אָבל ְלַכְתִּחָלּה ְיָבֵר "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ"‪ָ ,‬לֵצאת ְלִדְבֵרי‬ ‫ַהֹכּל‪ :‬רכא‪101,‬‬ ‫‪18 When a nut is fried in honey, [the blessing Borei pri haetz is recited over it].102‬‬ ‫‪[This law applies even] if it was cooked in water before it was fried, detracting from‬‬ ‫‪its taste so that, were one to partake of it then, he would recite the blessing‬‬ ‫‪Shehakol nih’yah bidvaro. Nevertheless, since he improves it [afterwards] by frying‬‬ ‫‪it, it deserves its original blessing, Borei pri haetz. Although the improvement was‬‬ ‫‪made through the honey and the blessing for honey is Shehakol nih’yah bidvaro,‬‬ ‫‪nevertheless, the nut is considered of primary importance (ikar) and the honey is‬‬ ‫‪secondary (tafel) to it. It [merely] improves it and makes it fit to be eaten.‬‬ ‫— ‪The same [concepts] apply to all types of produce that are made into confections‬‬ ‫‪whether they are fruit from trees or fruit from the earth, even fruit that is not fit to‬‬ ‫‪be eaten at all unless it is fried in honey, e.g., roses103 and the like. [In all these‬‬ ‫‪instances,] the honey is not considered as the primary element. Instead, it is‬‬ ‫‪secondary, because it comes only to make the produce edible.104 The situation thus‬‬ ‫‪resembles that of a fruit that must be cooked, because it cannot be eaten in its raw‬‬

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Shulchan Aruch: Chapter 202 - Laws Governing [Blessings for] Fruit tha...

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https://www.chabad.org/library/article_cdo/aid/3338328/jewish/Shulcha...

state, in which instance the blessing appropriate for [the produce] is recited and not the blessing for the water in which it was cooked, which [merely] prepared it for consumption.105 ‫ וִּב ְרָכתוֹ ָאז "ֶשַׁהֹכּל ִנְהָיה‬,‫רכב ֲאִפלּוּ ִבְּשּׁלוֹ ְבַּמ ִים ֹקֶדם ַהִטּגּוּן ְו ִנְשַׁתָּנּה ַטֲﬠמוֹ ִלְג ִריעוָּתא‬,‫יח ֱאגוֹז ַהְמֻטָגּן ִבְּדַבשׁ‬ ‫ ְוַאף ֶשִׁתּקּוּן ֶזה‬."‫ ַאף ַﬠל ִפּי ֵכן ְכֶּשׁחוֵֹזר ְו ִנְתָקן ַﬠל ְיֵדי ַהִטּגּוּן – חוֵֹזר ְלִב ְרָכתוֹ ֶשִׁהיא "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬102,"‫ִבְּדָברוֹ‬ ‫ ִמָכּל ָמקוֹם ָהֱאגוֹז הוּא ָחשׁוּב ִﬠָקּר ְוַהְדַּבשׁ ָטֵפל ֵאָליו ְלַתְקּנוֹ‬,"‫הוּא ַﬠל ְיֵדי ַהְדַּבשׁ וִּב ְרַכּת ַהְדַּבשׁ ִהיא "ֶשַׁהֹכּל‬ ‫רכג‬.‫וְּלַהְכִשׁירוֹ‬ ‫רכה ַוֲאִפלּוּ ֵפּרוֹת ֶשֵׁאיָנן ְראוּ ִיים ַלֲאִכיָלה ְכָּלל‬.‫רכד ֵבּין ֵפּרוֹת ָהִאיָלן ֵבּין ֵפּרוֹת ָהָאֶרץ‬,‫ְוֵכן ְבָּכל ִמיֵני ֵפּרוֹת ְמֻרָקִּחים‬ ‫ ֶשֲׁהֵרי ֵאינוֹ ָבּא ֶאָלּא‬,‫ ְוַכיּוֵֹצא ָבֶּהם – ֵאין ַהְדַּבשׁ ָחשׁוּב ִﬠָקּר ֶאָלּא ָטֵפל‬103,‫ ְכּגוֹן ְוָרִדיםרכו‬,‫ְבּל ֹא ִטגּוּן ִבְּדַבשׁ‬ ‫ ֶשְׁמָּב ְרִכין ָﬠָליו ִבּ ְרָכתוֹרכח ְול ֹא‬,‫ ַוֲהֵרי ֶזה ִכְּפ ִרי ֶשֵׁאין ַדּ ְרכּוֹ ְלָאְכלוֹ ַחי ֶאָלּא ְמֻבָשּׁל‬104,‫רכז‬,‫ְלַהְכִשׁיר ַהְפּ ִרי ַלֲאִכיָלה‬ 105,‫ רכט‬:‫ִבּ ְרַכּת ַהַמּ ִים ֶשִׁנְּתַבֵּשּׁל ָבֶּהם ְוִהְכִשׁירוּהוּ ַלֲאִכיָלה‬ 19 To what does the above apply? To fully ripened produce. When, by contrast, the produce is unfit to be eaten raw, even with difficulty, because it has not fully ripened and it is made fit to eat only because of the honey, the honey is considered of primary importance.106 [Moreover,] even if [fruits or nuts] are fried without honey, the blessing Shehakol nih’yah bidvaro should be recited over them, because of the reason explained above.107 Therefore, when nuts are cooked in honey when they are still green and soft, the blessing Shehakol nih’yah bidvaro should be recited over them, because they are bitter and unfit to be eaten at all without the honey. ‫ ֲאָבל ֵפּרוֹת ֶשֵׁאיָנם ְראוּ ִיים ַלֲאִכיָלה ֲאִפלּוּ ַﬠל ְיֵדי ַהְדָּחק ְכֶּשֵׁהם‬,‫יט ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבֵּפרוֹת ֶשׁ ִנְּגַמר ִבּשּׁוָּלם‬ – ‫ ַוֲאִפלּוּ ִאם ְמַטְגָּנן ְבּל ֹא ְדַּבשׁ‬106,‫רל‬.‫ַח ִיּים ִמְפֵּני ֶשׁלּ ֹא ִנְגַמר ִבּשּׁוָּלם ְוִהְכִשׁיָרם ַﬠל ְיֵדי ְדַּבשׁ – ַהְדַּבשׁ הוּא ִﬠָקּר‬ ‫ ֱאגוִֹזים ֶשְׁמַּבְשִּׁלים ִבְּדַבשׁ ְבּעוָֹדם‬, ‫ ְלִפיָכ‬107,‫רלא‬.‫ ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬,"‫ְמָבֵר ֲﬠֵליֶהם "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬ ‫ רלב‬:‫ ֶשֲׁהֵרי ֵהם ָמ ִרים ְוֵאיָנם ְראוּ ִים ַלֲאִכיָלה ְכָּלל ְבּל ֹא ְדַּבשׁ‬,"‫ְיֻרִקּים ְוַרִכּים – ְמָב ְרִכים ֲﬠֵליֶהם "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬ 20 [There is a difference of opinion regarding the blessing that one recites when] sugar canes are compressed [to squeeze out their sap] and then that sap is cooked until it crystalizes and resembles salt, (i.e., sugar,) or when one sucks [those canes]. Some authorities maintain that the blessing Shehakol nih’yah bidvaro should be recited, just as it is recited over the juices from other produce.108 Others maintain that [the sap from sugar canes] does not resemble other fruit juices, for sugar cane itself is not fit to be eaten. It is planted only for the sake of its sap and the sap is considered as its fruit. [Therefore,] the blessing Borei pri haetz is recited over it, [since this is the cane’s produce]. 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 Shehakol nih’yah bidvaro to fulfill his obligation according to all opinions. ‫ ְוֵכן ַהמּוֵֹצץ‬,(‫כ ָקִנים ַהְמּתוִּקים ֶשׁסּוֲֹחִטין אוָֹתן וְּמַבְשִּׁלים ֵמיֵמיֶהם ַﬠד ֶשׁ ִנְּקָפּאוֹת ְוִיְדמוּ ְלֶמַלח )ֶשׁקּוֹ ִרין צוק"ר‬ ‫ ְוֵישׁ אוְֹמ ִריםרלו ֶשֵׁאיָנן‬108,‫רלה‬.‫אוָֹתןרלג – ֵישׁ אוְֹמ ִרים ֶשְׁמָּבֵר "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ"רלד ְכַּﬠל ְשָׁאר ֵמי ֵפּרוֹת‬ ,‫ ְוֵאין נוְֹטִﬠין אוָֹתם ֶאָלּא ִבְּשִׁביל ֵמיֵמיֶהם – ֶזהוּ ִפּ ְרָים‬,‫ הוִֹאיל ְוֵאין ַהָקִּנים ְראוּ ִיים ַלֲאִכיָלה‬,‫דּוִֹמין ִלְשָׁאר ֵמי ֵפּרוֹת‬ ‫ ֲאָבל ְלַכְתִּחָלּה ְיָבֵר "ֶשַׁהֹכּל" ָלֵצאת‬100,‫רלז‬,‫ וְּסֵפק ְבָּרכוֹת ְלָהֵקל ְבִּדיֲﬠַבד‬."‫וְּמָב ְרִכים ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬ 101,‫ רלח‬:‫ְלִדְבֵרי ַהֹכּל‬ 21 [There is a difference of opinion regarding the blessing to recite over] peppercorns when they are raw and when they are 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 considered to be like] a tree. Others maintain that the

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blessing Borei pri haadamah should be recited over them, because they are planted with the intent that they will be dried, and the majority of them are eaten after they are ground, like spices. Only a small portion of them 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.109 ‫ ֵכּיָון ֶשֵׁהם‬,"‫כא ִפְּלְפִּלין ְבּעוָֹדן ְרֻטִבּים ֶשֵׁהם ְראוּ ִיים ַלֲאִכיָלה – ֵישׁ אוְֹמ ִריםרלט ֶשְׁמָּבֵר ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬ ‫ הוִֹאיל ְוִﬠַקּר ְנִטיָﬠָתם הוּא ַﬠל ַדַּﬠת ֶשׁ ִיְּתַיְבּשׁוּ‬,"‫ ְוֵישׁ אוְֹמ ִריםרמ ֶשְׁמָּב ְרִכים ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬.‫ְגֵּדִלים ָבִּאיָלן‬ ‫רמא וְּסֵפק ְבָּרכוֹת ְלָהֵקל‬.‫ ְוֵאיָנן ֶנֱאָכִלין ִבְּפֵני ַﬠְצָמם ֶאָלּא ִמעוָּטם ִלְפָﬠִמים‬,‫ְוֵיָאְכלוּ ֻרָבּם ְשׁחוִּקים ]ְכּ[ַתְבִלין‬ 109,‫ רמב‬:‫ ֲאָבל ְלַכְתִּחָלּה ְיָבֵר "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" ָלֵצאת ְלִדְבֵרי ַהֹכּל‬100,‫ְבִּדיֲﬠַבד‬ 22 No blessing at all should be recited when partaking of [the following spices] by themselves: dried pepper-corns,110 dried ginger, tziporen (which is called “cloves”),111 or other similar dried [spices] that are [generally] only eaten when mixed with other foods. For partaking of them in this manner does not generate satisfaction that warrants the recitation of 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.112 ‫ ְוָכל ַכּיּוֵֹצא ְבֵּאלּוּ ֶשֵׁאין‬111,‫רמד‬,(‫ ְוַז ְנְגִּביל ָיֵבשׁרמג ְוֵכן ַהִצֹּפֶּרן )ֶשׁקּוֹ ִרין נעגלי"ך‬110‫כב ֲאָבל ִפְּלְפִּלין ְיֵבִשׁים‬ ‫ ֶשֵׁאין זוֹ ֲאִכיָלה ֶשׁל ֲהָנָאה‬,‫ֶנֱאָכִלים ְבּ ֹיֶבשׁ ֶאָלּא ַﬠל ְיֵדי ַתֲּﬠֹרֶבת – ֵאין ְמָב ְרִכין ֲﬠֵליֶהם ְכּלוּם ְכֶּשׁאוְֹכָלם ִבְּפֵני ַﬠְצָמם‬ ‫ וְּמָב ְרִכין ָﬠָליו "בּוֵֹרא‬,‫רמה ֲאָבל ֵﬠץ ֶשׁל ִקָנּמוֹן )ֶשׁקּוֹ ִרין צמרינ"ד( ְרִגיִלין ְלָאְכלוֹ ְבּ ֹיֶבשׁ‬.‫ְלָבֵר ָﬠֶליָה ִבּ ְרַכּת ַהֶנֱּה ִנין‬ 112,‫ רמו‬:‫ ִכּי הוּא ָגֵּדל ַﬠל ָהָאֶרץ ְכּמוֹ ָקִנים‬,"‫ְפּ ִרי ָהֲאָדָמה‬ 23 Similarly, it is common to partake of muscat nuts113 when they are dried, and the blessing Borei pri haetz is recited over them. [The following laws apply when a person] has diarrhea and places muscat nut [powder] into beer to regulate his system: If he is not thirsty and is drinking solely for curative purposes, the muscat nut powder is considered of primary importance (ikar) and the beer secondary (tafel). [Hence,] the blessing Borei pri haetz should be recited. If, however, he is thirsty or desires to drink the beer regardless of the curative powers [of the mixture], although he places the muscat nut [powder] into the beer for a curative purpose, the beer is considered of primary importance. He should recite the blessing Shehakol nih’yah bidvaro, which will also cover the muscat nut [powder]. ([The rationale: The person is swallowing] the muscat nut [powder] via the beer, and without the beer, he would not [be able to] swallow it.) [One could question this ruling on the following basis.] There are authorities who maintain that when oil is mixed with other liquids — even though oil is not fit to be eaten at all without being mixed with other substances — those other liquids are not considered the primary substance unless the amount of the oil is the lesser portion of the mixture and, hence, is considered inconsequential (batel) because of the larger amount of other liquids, as stated above.114 In this instance, however, since the muscat nut [powder] does not dissolve and remains a distinct entity within the beer, one could [say that the blessing for the entire mixture] should not be determined by the fact that the larger part of it is beer unless [the lesser substance (the muscat nut powder)] was cooked in [the substance of greater quantity (the beer)], as explained above.115 If so, it would be necessary to recite a blessing on the muscat nut [powder] by itself and the beer by itself. Nevertheless, [a separate blessing is not necessary, as] we follow the principle: whenever there is a doubt

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regarding a blessing, we rule leniently.116 ‫רמז וִּמי ֶשֵׁיּשׁ‬."‫ וְּמָב ְרִכין ָﬠָליו "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬,‫ ְרִגיִלין ַגּם ֵכּן ְלָאְכלוֹ ְבּ ֹיֶבשׁ‬113‫כג ְוֵכן ֱאגוֹז ֶשׁקּוֹ ִרין מוְּשַׂק"ט נו"ס‬ ‫ ִאם ֵאינוֹ ָצֵמא ְוֵאינוֹ שׁוֶֹתה ֶאָלּא ִל ְרפוָּאה – ַהמּוְּשַׂק"ט ִﬠָקּר‬,‫לוֹ ִשְׁלשׁוּל ְונוֵֹתן ַהמּוְּשַׂק"ט ְ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 ‫ וְּמָבֵר "ֶשַׁהֹכּל" וּפוֵֹטר ֶאת ַהמּוְּשַׂק"טרמח )הוִֹאיל וְּבִליַﬠת ַהמּוְּשַׂק"ט הוּא‬,‫ְלתוֹכוֹ ַהמּוְּשַׂק"ט ִל ְרפוָּאה – ַהֵשָּׁכר ִﬠָקּר‬ ‫ וִּבְלָﬠָדיו ל ֹא ָהָיה בּוְֹלעוֹ( רמט‬,‫ַﬠל ְיֵדי ֵשָׁכר‬. ‫ ְוַאף ַﬠל ִפּי ֵכן ִאם ֵﬠ ְרבוֹ ְבֵּאיֶזה ַמְשֶׁקה – ֵאין‬,‫ְוַאף ֶשֵׁיּשׁ אוְֹמ ִרים ֶשֲׁאִפלּוּ ֶשֶׁמן ֶשֵׁאינוֹ ָראוּי ַלֲאִכיָלה ְכָּלל ְבּל ֹא ַתֲּﬠֹרֶבת‬ ‫ ְוָכאן‬114,‫רנ‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬,‫ַהַמְּשֶׁקה ֶנְחָשׁב ִﬠָקּר ֶאָלּא ִאם ֵכּן ַהֶשֶּׁמן מוָּﬠט ֶשׁהוּא ָבֵּטל ְבּתוֹכוֹ ְבֹּרב‬ ‫ ֶאָלּא‬,‫ ֵאין ֵליֵל ַאַחר ֹרב ֵשָׁכר‬,‫ ֶאָלּא ַהמּוְּשַׂק"ט עוֵֹמד ְבֵּﬠינוֹ ְבּתוֹ ַהֵשָּׁכר‬,‫ֶשַׁהמּוְּשַׂק"ט ְוַהֵשָּׁכר ֵאיָנן ִנְבָלִלים ֶזה ָבֶּזה‬ ‫ ְוִאם ֵכּן ָהָיה ָצ ִרי ְלָבֵר ַﬠל ַהמּוְּשַׂק"ט ִבְּפֵני ַﬠְצמוֹ ְוַﬠל‬115,‫רנא‬,‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְלַמְﬠָלה‬,‫ִאם ֵכּן ָהָיה ִמְתַבֵּשּׁל בּוֹ‬ 116:‫ַהֵשָּׁכר ִבְּפֵני ַﬠְצמוֹ – ִמָכּל ָמקוֹם ְסֵפק ְבָּרכוֹת ְלָהֵקל‬ 24 Whenever one is in doubt whether a type of produce is [to be considered] “the fruit of the trees” or “the fruit of the earth” and he cannot clarify its classification based on the rule stated in sec. 203[:1], or there is a question whether a product from a tree is its primary fruit or not, he should recite the blessing Borei pri haadamah.117Also, if one does not know the identity of a food, he should recite the blessing Shehakol nih’yah bidvaro.118Nevertheless, if the food could be covered by [partaking of it] in the midst of a meal,119 that would be the preferable approach, because then there is no doubt at all, [since, like all foods eaten in the meal, it is covered by the blessing HaMotzi].120 All the above applies to a person for whom doubts arise after he has studied.121 If, however, he has not studied at all, he should not eat [all types of food and because of lack of knowledge] recite the blessing Shehakol nih’yah bidvaro. [The rationale:] That blessing covers all foods [whose blessings are in doubt] only after the fact and not as an initial preference when one can do otherwise. And such a person can do otherwise — he can go to a scholar who will teach him the laws of blessings. ‫ ֶשֵׁאינוֹ יוֵֹדַﬠ ְלָב ְררוֹ ַﬠל ִפּי ַהִסּיָמן ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן‬,‫כד ָכּל ְפּ ִרי ֶשׁהוּא ְמֻסָפּק בּוֹ ִאם הוּא ְפּ ִרי ָהֵﬠץ אוֹ ְפּ ִרי ָהֲאָדָמה‬ ‫ ְוִאם ֵאינוֹ יוֵֹדַﬠ ַמה‬117."‫ אוֹ ְפּ ִרי ָהֵﬠץ ֶשִׁמְּסַתֵּפּק בּוֹ ִאם הוּא ִﬠַקּר ַהְפּ ִרי ִאם ָלאו – ְיָבֵר "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬,‫ר"ג‬ ‫ – הוּא‬119‫ ִאם הוּא ָדָּבר ֶשָׁיּכוֹל ְלָפְטרוֹ ְבּתוֹ ַהְסּעוָּדה‬,‫ וִּמָכּל ָמקוֹם‬118,‫רנב‬."‫הוּא – ְמָבֵר "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬ 120,‫רנג‬.‫ ֶשָׁאז ֵאין ָסֵפק ְכָּלל‬,‫טוֹב יוֵֹתר‬ ‫ ִכּי ֵאיָנהּ פּוֶֹטֶרת‬,"‫ ֲאָבל ִמי ֶשׁלּ ֹא ָלַמד – ל ֹא י ֹאַכל ְבִּב ְרַכּת "ֶשַׁהֹכּל‬121,‫רנד‬,‫ְוָכל ֶזה ְבָּסֵפק ֶשִׁנְּסַתֵּפּק לוֹ ַאַחר ֶשָׁלַּמד‬ ‫ ְוֶזה ֶאְפָשׁר לוֹ ֵליֵל ֵאֶצל ָחָכם ֶשׁ ְיַּלְמֶּדנּוּ ִהְלכוֹת ְבָּרכוֹת‬,‫ַהֹכּל ֶאָלּא ְבִּדיֲﬠַבד ְול ֹא ְלַכְתִּחָלּה ְכֶּשֶׁאְפָשׁר‬:

12/14/2020, 12:17 PM

Shulchan Aruch: Chapter 203 - Laws Governing Blessing for “Fruit of th...

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Shulchan Aruch: Chapter 203 - Laws Governing Blessing for “Fruit of the Earth” By Rabbi Schneur Zalman of Liadi

SECTION 203 The Laws Governing the Blessing for “the Fruit of the Earth”. (1–7) ‫ וּבוֹ ז' ְסִﬠיִפים‬,‫רג ִדּין ִבּ ְרַכּת ֵפּרוֹת ָהָאֶרץ‬: 1 The blessing Borei pri haadamah is recited on “the fruit of the earth.”1 The following rule defines which fruit is considered as “the fruit of the trees” and which, “the fruit of the earth.”2 Whenever the branch from which a fruit is picked remains until the following year and produces fruit, the fruit is considered as “the fruit of the trees.”3 When, however, the tree withers away entirely in the winter and then grows again from its roots, its fruits are not considered as “fruit of the trees,” and the blessing Borei pri haadamah is recited upon them. Therefore, the blessing Borei pri haadamah is recited on berries that grow on bushes [that grow in this manner]. ‫ ָכּל ֶשִׁאלּוּ ִיָנֵּטל‬2:‫ ְוִסיָמן ֵליַדע ֵאיֶזה ְפּ ִרי ָהֵﬠץ ְוֵאיֶזה ְפּ ִרי ָהֲאָדָמה‬1,‫א‬."‫א ַﬠל ֵפּרוֹת ָהָאֶרץ ְמָב ְרִכין "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬ ‫ ֲאָבל ָכּל ֶשָׁכּלוּ ֵﬠָציו ְלַגְמֵרי ַבֹּחֶרף ְוחוְֹז ִרים‬3.‫ַהְפּ ִרי ְו ִנְשַׁאר ֶהָﬠָנף ַקָיּם ְלָשָׁנה ַהָבָּאה וּמוִֹציא ַהְפּ ִרי – ֲהֵרי ֶזה ְפּ ִרי ָהֵﬠץ‬ ‫ ְמָב ְרִכין ַﬠל‬, ‫ב ְלִפיָכ‬."‫ וְּמָב ְרִכין ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬,‫ְוצוְֹמִחים ִמָשָּׁרָשׁיו – ֵאין ֵפּרוָֹתיו ֲחשׁוִּבים ְפּ ִרי ָהֵﬠץ‬ ‫ ג‬:"‫תּוִּתים ַהְגֵּדִלים ִבְּסֶנה "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬ 2 To what does the above apply? To berries that are fit to be eaten and are considered as a fruit in the full sense, it is only that the branches of the tree do not remain from year to year. In contrast, inferior [wild] fruit that grow on barren trees, e.g., small apples and small pears that grow in the forest, or myrtle berries, even though they are fit to be eaten, are not considered as fruit, and the blessing Shehakol nih’yah bidvaro is recited over them, whether they are eaten fresh or cooked.4 By contrast, small nuts that grow in the forest are considered as important fruit and the blessing Borei pri haetz should be recited over them. This also applies to blackberries, the red fruit called erfurt,5and similarly, dark huckleberries. The red ones, however, grow on grasses and the blessing for them is Borei pri haadamah. ,‫ ֶאָלּא ֶשֵׁאין ֶהָﬠָנף ִמְתַקֵיּם ִמָשָּׁנה ַלֲחֶב ְרָתּהּ‬,‫ ֶשֵׁהם טוִֹבים ַלֲאִכיָלה וְּפ ִרי ָגּמוּר ֵהן‬,‫ב ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבּתוִּתים‬ ‫ ְוֵכן ִﬠ ְנֵּבי‬,‫ד ְכּגוֹן ַתּפּוִּחים ְקַט ִנּים ְוַאָגִּסים ְקַט ִנּיםה ַהְגֵּדִלים ַבַּיַּﬠר‬,‫ֲאָבל ִמיֵני ֵפּרוֹת ְגּרוִּﬠים ַהְגֵּדִלים ְבִּאיָלֵני ְסָרק‬ ‫ח‬,"‫ז ְוֵאין ְמָב ְרִכין ֲﬠֵליֶהם ֶאָלּא "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬,‫ו ַאף ַﬠל ִפּי ֶשֵׁהם ְראוּ ִיים ַלֲאִכיָלה – ֵאיָנם ֲחשׁוִּבים ְפּ ִרי‬,‫ַהֲהַדס‬ ‫ וְּמָב ְרִכין ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי‬,‫ ֲאָבל ֱאגוִֹזים ְקַט ִנּים ַהְגֵּדִלים ַבַּיַּﬠר – ֵפּרוֹת ֲחשׁוִּבים ֵהם‬4,‫ט‬.‫ֵבּין ַח ִיּים ֵבּין ְמֻבָשִּׁלים‬ ‫יב‬.‫ ְוֵכן אוָֹתם ֶשׁקּוֹ ִרין יאגידע"ס ַהְשּׁחוֹ ִרים‬5,‫יא‬.‫ וְּפ ִרי ָאֹדם ֶשׁקּוֹ ִרין ערפור"ט‬,‫י ְוֵכן ְפּ ִרי ֶשׁקּוֹ ִרין ברומבערי"ן‬."‫ָהֵﬠץ‬ ‫ יג‬:"‫ וִּב ְרָכָתם "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬,‫ֲאָבל ָהֲאֻדִמּים ְגֵּדִלים ָבֵּﬠֶשׂב‬ 3 There are red berries that are found in [the month of] Tammuz6 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. [This ruling applies] even if he swallows the juice with the peel and the pit, for it is obvious that the peel and the pit are not fit to be eaten. As such, one

12/14/2020, 12:18 PM

Shulchan Aruch: Chapter 203 - Laws Governing Blessing for “Fruit of th...

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should only recite the blessing for the liquid it contains. ‫יד ְוֵאין ָבֶּהם ֶאָלּא ָשָׂרףטו ְלַבד ָכּנוּס‬,‫ ) ְוַגם( ֵישׁ )ִמין( ַהִנְּמָצִאים ַבֹּחֶרף‬6,‫ג אוָֹתן תּוִּתים ֲאֻדִמּים ַה ִנְּמָצִאים ְבַּתמּוּז‬ ‫יז ְוַאף ִאם בּוְֹלָﬠן‬.‫טז וּמוְֹצִצים אוָֹתן ְוזוֹ ְרִקין אוָֹתן – ְמָב ְרִכין ֲﬠֵליֶהם "ֶשַׁהֹכּל" ְכַּﬠל ְשָׁאר ֵמי ֵפּרוֹת‬,‫ְבּתוֹ ַהַח ְרַצ ִנּים‬ ‫ ִאם ֵכּן ֵאין ְלָבֵר ֶאָלּא ַﬠל‬,‫ ֵﬠיֵנינוּ רוֹאוֹת ֶשַׁהְקִּלָפּה ְוַהַגּ ְרִﬠין ֵאין ְראוּ ִיים ַלֲאִכיָלה‬,‫ ִמָכּל ָמקוֹם‬,‫ִﬠם ַהְקִּלָפּה ְוַהַגּ ְרִﬠין‬ ‫ַהַמְּשֶׁקה ֶשְׁבּתוָֹכהּ‬: 4 When ginger[root] is fresh and fit to be eaten, the blessing Borei pri haadamah is recited over it and not Borei pri haetz, because it is not the primary fruit [of that plant].7 On the contrary, it is a root that grows underground. Similarly, [the blessing Borei pri haadamah] should be recited over licorice root if one swallows it.8 ‫ ְלִפי‬,"‫ד ַזְנְגִּביל ְבּעוֹדוֹ ָרֹטביח ֶשׁהוּא ָראוּי ַלֲאִכיָלה – ְמָב ְרִכים ָﬠָליו "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" ְול ֹא "בּוֵֹרא ְפּ ִרי ָהֵﬠץ‬ 8,‫ כא‬:‫יט ְוֵכן ַﬠל ֹשֶׁרשׁ ֶשׁקּוֹ ִרין לאקרי"ץכ ִאם בּוְֹלעוֹ‬.‫ ִכּי הוּא ֹשֶׁרשׁ ַתַּחת ַהַקּ ְרַקע‬7,‫ֶשֵׁאינוֹ ִﬠַקּר ַהְפּ ִרי‬ 5 Similarly, the blessing Borei pri haadamah is recited over a confection made from dried ginger.9 The same applies to dried peppercorns. Although they are made fit to eat because of the honey, the honey is not considered the primary element (ikar) [of the mixture]. It is considered secondary (tafel) in nature, because it is [only] added to make [the spices] fit to be eaten and to improve [their flavor].10 Similarly, when ground spices that 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 element [of the mixture]. It is considered secondary in nature, because it is added to make [the spices] fit to be eaten and to improve [their flavor]. ‫כג ֶשַׁאף‬,‫כב ְוֵכן ִפְּלְפִּלים ְיֵבִשׁים‬."‫ – ְמָב ְרִכים ָﬠָליו "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬9‫ה ְוֵכן ַזְנְגִּביל ָיֵבשׁ ֶשָׁﬠָשׂה ִמֶמּנּוּ ִמ ְרַקַחת‬ 10.‫ ֶשֲׁהֵרי הוּא ָבּא ְלַהְכִשׁיָרם וְּלַתְקָּנם‬,‫ֶשַׁנֲּﬠשׂוּ ְראוּ ִיים ַלֲאִכיָלה ַﬠל ְיֵדי ַהְדַּבשׁכד – ֵאין ַהְדַּבשׁ ָחשׁוּב ִﬠָקּר ֶאָלּא ָטֵפל‬ ‫ ְכּמוֹ ֶשׁ ְרִגיִלים ִלְכֹתּשׁ ַז ְנ ְגִּביל ָיֵבשׁ וְּלָﬠ ְרבוֹ ִﬠם צוֶּק"רכה )ֶשׁקּוֹ ִרין מאגי"ן‬,‫ְוֵכן ְבָּשִׂמים ְשׁחוִּקים וְּמֹעָרִבים ִﬠם צוֶּק"ר‬ ‫ ֶשׁהוּא ָבּא ְלַהְכִשׁיָרם‬,‫ ַאף ֶשֵׁאיָנן ְראוּ ִים ַלֲאִכיָלה ְכָּלל ִבְּפֵני ַﬠְצָמן – ֵאין ַהצּוֶּק"ר ָחשׁוּב ִﬠָקּר ֶאָלּא ָטֵפל‬,‫פולווע"ר( כו‬ ‫ כז‬:‫וְּלַתְקָּנם‬ 6 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 are the primary element, e.g., ginger, peppercorns, cloves, and the like. In contrast, [a blessing should not be recited] over herbs and spices which people ordinarily do not eat and use only to spice other cooked food. In such instances, the cooked food is considered as the primary element and it is not considered as if one is partaking of the spices at all.11 These spices, e.g., saffron12 and the like, are considered as if they were inedible and are not considered as produce. Even if one improves [such a spice] and makes it fit to eat on its own, for example, saffron that is roasted and eaten for curative purposes, only the blessing Shehakol nih’yah bidvaro should be recited over it, because it is not planted with the intent of eating it [by itself], but to use it [as a spice] for cooked food. Needless to say, this ruling also applies when it is fried in honey or mixed with sugar. 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.13 ‫ אוֹ ַﬠל ְיֵדי ַתֲּﬠֹרֶבת צוֶּק"ר אוֹ ָדָּבר‬,‫ ֶשַׁדּ ְרָכּן ְלֵהָאֵכל ַﬠל ְיֵדי ִטגּוּן ִבְּדַבשׁ‬,‫ו ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבִּמיֵני ְבָּשִׂמים ְוַתְבִלין‬ ‫ ֲאָבל ִמיֵני ְבָּשִׂמים ְוַתְבִלין ֶשֵׁאין ַדּ ְרָכּן‬.‫ ְכּגוֹן ַז ְנְגִּביל וִּפְלְפִּלין ְוִצֹפֶּרן ְוַכיּוֵֹצא ָבֶּהם‬,‫ ְבִּﬠְנָין ֶשֵׁהם ֲחשׁוִּבים ִﬠָקּר‬,‫ַאֵחר‬ ‫ וְּכִאלּוּ‬,‫ ְוֵאין ָהֲאִכיָלה ִנְקֵראת ַﬠל ֵשׁם ַהַתְּבִלין ְכָּלל‬,‫ ְוָאז ַהַתְּבִשׁיל הוּא ִﬠָקּר‬,‫ְלֵהָאֵכל ֶאָלּא ְכֶּשְׁמַּתְבִּלין ָבֶּהם ַהַתְּבִשׁיל‬ 12/14/2020, 12:18 PM

‫‪https://www.chabad.org/library/article_cdo/aid/3338331/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 203 - Laws Governing Blessing for “Fruit of th...‬‬

‫ֵאיָנן עוְֹמִדין ַלֲאִכיָלה ְכָּלל‪ְ 11,‬כּגוֹן ציטווא"ר‪ְ 12‬וַכיּוֵֹצא בּוֹ – ֵאין ֵשׁם ְפּ ִרי ָﬠָליו ְכָּלל‪ְ .‬וַאף ִאם ִתְּקּנוֹ ְוִהְכִשׁירוֹ‬ ‫ַלֲאִכיָלה ְכּמוֹת ֶשׁהוּא‪ְ ,‬כּמוֹ ֶשׁ ְרִגיִלין ֶשׁצּוִֹלין ציטווא"ר ְואוְֹכִלין ִל ְרפוָּאה – ֵאין ְמָב ְרִכין ָﬠָליו ֶאָלּא "ֶשַׁהֹכּל"‪ֵ ,‬כּיָון‬ ‫ֶשֵׁאין נוְֹטִﬠין אוֹתוֹ ַﬠל ַדַּﬠת ְלָאְכלוֹ ְכָּלל‪ֶ ,‬אָלּא ַﬠל ַדַּﬠת ִלֵתּן ַבַּתְּבִשׁיל‪.‬כח ְוֵאין ָצ ִרי לוַֹמר ִאם ִטְגּנוֹ ִבְּדַבשׁ אוֹ ֶשֵׁﬠ ְרבוֹ‬ ‫ִﬠם צוֶּק"ר‪.‬כט ֲאָבל ְכֶּשׁצּוִֹלין ַזְנְגִּבי"ל ִל ְרפוָּאה – ְמָב ְרִכין ָﬠָליו "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה"‪ֵ ,‬כּיָון ֶשַׁנֲּﬠָשׂה ָראוּי ַלֲאִכיָלה ַﬠל‬ ‫ְיֵדי ֶזה‪ :‬ל‪13,‬‬ ‫‪7 Although radishes will ultimately harden [and become unfit to eat], the blessing‬‬ ‫‪Borei pri haadamah is recited over them [when they are edible].14‬‬ ‫ז ְצנוֹן ְמָב ְרִכין ָﬠָליו "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה"‪ַ ,‬אף ַﬠל ִפּי ֶשָׁהָיה סוֹפוֹ ְלַהְקשׁוֹת‪ :‬לא‪14,‬‬

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Shulchan Aruch: Chapter 204 - Blessings for Other Types of Foods - Tex...

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Shulchan Aruch: Chapter 204 - Blessings for Other Types of Foods By Rabbi Schneur Zalman of Liadi

SECTION 204 The Blessings for Other Types of Foods. (1–18) ‫ וּבוֹ י"ח ְסִﬠיִפים‬,‫רד ִדּיֵני ַהְבָּרכוֹת ְלֶיֶתר ַהַמֲּאָכִלים‬: 1 The blessing Shehakol nih’yah bidvaro is recited on foods that do not grow from the earth,1 e.g., the meat of domesticated and wild animals, fowl, fish, and locusts, milk, cheese, eggs, water, salt, and honey.2 Similarly [this blessing is recited] on mushrooms and truffles, for 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 their nurture is not from the earth, but rather from the atmosphere, they are not considered as “the fruit of the earth” and the blessing Shehakol nih’yah bidvaro is recited over them. ‫ ֶמַלחא‬,‫ ַמ ִים‬,‫ ָחָלב וְּגִביָנה וֵּביִצים‬,‫ ָדִּגים ַוֲחָגִבים‬,‫ ְכּגוֹן ְבַּשׂר ְבֵּהָמה ַחָיּה ָועוֹף‬1,‫א ַﬠל ָדָּבר ֶשֵׁאין ִגּדּוּלוֹ ִמן ָהָאֶרץ‬ ‫ ֶשִׁמַּלְּחלוִּחית ָהָאֶרץ ֵהם‬,‫ג ַאף ֶשִׁגּדּוָּלם ִמן ָהָאֶרץ‬,‫ ְוֵכן ְכֵּמִהים וִּפְט ִריּוֹת‬."‫ – ְמָב ְרִכים "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬2,‫וְּדַבשׁב‬ ‫ד‬,"‫ ֵכּיָון ֶשֵׁאין ְיִניָקָתם ִמן ָהָאֶרץ ֶאָלּא ִמן ָהֲא ִויר – ֵאיָנם ִנְקָרִאים "ְפּ ִרי ָהֲאָדָמה‬,‫ְגֵּדִלים ַﬠל ָהֵﬠִצים ְוַﬠל ַהֵכִּלים‬ 1:"‫וְּמָב ְרִכין ֲﬠֵליֶהם "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬ 2 So, too, whenever the quality of a food has deteriorated, e.g., bread became somewhat moldy or the appearance of food 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 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 it has so soured, 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 bubbles and effervesces no blessing at all should be recited upon 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.3 ‫ ֶשִׁהיא "ֶשַׁהֹכּל‬,‫ וְּמָב ְרִכים ָﬠָליו ְבָּרָכה ַהכּוֶֹלֶלת ַהֹכּל‬,‫ב ְוֵכן ָכּל ָדָּבר ֶשִׁנְּשַׁתָּנּה ְלִקְלקוּל – ִנְשַׁתָּנּה ִבּ ְרָכתוֹ ַהְמּיֶֻחֶדת לוֹ‬ ‫ ֲאָבל ִאם ִנְתַקְלֵקל ְלַגְמֵרי ַﬠד ֶשֵׁאינוֹ‬.‫ ְוַתְבִשׁיל ֶשׁ ִנְּשַׁתָּנּה צוָּרתוֹ ְו ִנְתַקְלֵקלה ְמַﬠט‬,‫ ְכּגוֹן ַהַפּת ֶשִׁﬠְפָּשׁה‬1,"‫ִנְהָיה ִבּ ְדָברוֹ‬ ‫ז‬.‫ו ְוֵכן ַפּת ֶשִׁﬠְפָּשׁה‬.‫ָראוּי ַלֲאִכיָלה ֲאִפלּוּ ַﬠל ְיֵדי ַה ְדָּחק – ֵאין ְמָב ְרִכין ָﬠָליו ְכָּלל‬ ‫ ְוִאם‬1."‫ְוֵכן ַי ִין ֶשֶׁהְחִמיץח ַﬠד ֶשְׁבֵּני ָאָדם ִנְמָנִﬠים ִלְשׁתּוֹתוֹ ִמְפֵּני ֲחִמיצוּתוֹט – ְמָב ְרִכין ָﬠָליו "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬ ‫י ְדַּה ְינוּ ֶשׁהוּא ָחָזק ָכּל ָכּ ֶשְׁכֶּשַׁמְּשִׁליִכים אוֹתוֹ ַﬠל ָהָאֶרץ הוּא ְמַבְﬠֵבַּﬠ וַּמֲﬠֶלה ְרִתיחוּתיא – ֵאין‬,‫ַנֲﬠָשׂה ֹחֶמץ ָגּמוּר‬ – ‫יג ְוִאם ֵﬠ ְרבוֹ ְבַּמ ִים ַﬠד ֶשׁהוּא ָראוּי ִלְשׁתּוֹת‬.‫יב ְוֵאינוֹ ָראוּי ִלְשִׁתָיּה ְכָּלל‬,‫ ִמְפֵּני ֶשׁהוּא ַמִזּיקוֹ‬,‫ְמָב ְרִכין ָﬠָליו ְכָּלל‬ 3,‫ יד‬:"‫ְמָבֵר ָﬠָליו "ֶשַׁהֹכּל‬ 3 Similarly, the blessing Shehakol nih’yah bidvaro is recited over all food that is 12/14/2020, 12:19 PM

Shulchan Aruch: Chapter 204 - Blessings for Other Types of Foods - Tex...

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eaten in a manner that differs from the intent for which the plant from which it grew was planted. For example, one partook, while it was raw, of produce which was planted with the intent that it be eaten cooked.4 Needless to say, this applies with regard to substances [from plants] that, when the plant was planted, were not intended to be eaten at all, e.g., the white center stalk of the date palm and small grape twigs.5 The same applies to soft almonds which one eats primarily for their outer shell, [since] that is not at all the purpose for which the almond tree was planted.6 This is not true regarding other fruits whose ripening process has not reached completion.7 All of this is explained in sec. 202[:4–6]. ‫ ְכּגוֹן ֵפּרוֹת ַח ִיּים‬,"‫ג ְוֵכן ָכּל ָדָּבר ֶשֵׁאין נוְֹטִﬠים אוֹתוֹ ַﬠל ַדַּﬠת ְלָאְכלוֹ ְבֶּדֶר ֶשׁהוּא אוְֹכלוֹ – ְמָבֵר ָﬠָליו "ֶשַׁהֹכּל‬ ‫ ְוֵאין ָצ ִרי לוַֹמר ָדָּבר ֶשֵׁאין נוְֹטִﬠים אוֹתוֹ ַﬠל‬4,‫טו‬.‫ֶשֶׁדֶּר ֲאִכיָלָתם ֶשַׁﬠל ַדַּﬠת ֵכּן נוְֹטִﬠים אוָֹתם הוּא ְלָאְכָלם ְמֻבָשִּׁלים‬ ,‫יז ֶשִׁﬠַקּר ֲאִכיָלָתם ִהיא ְקִלָפָּתם ַהִחיצוָֹנה‬,‫ וְּשֵׁקִדים ָהַרִכּים‬5‫ ְכּגוֹן ַהקּוֹר ֶשׁל ֶדֶּקלטז ְולוְּלֵבי ְגָּפִנים‬,‫ַדַּﬠת ְלָאְכלוֹ ְכָּלל‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ָכּל ֶזה ְבִּסיָמן‬7,‫ ַמה ֶשֵּׁאין ֵכּן ִבְּשָׁאר ֵפּרוֹת ֶשׁלּ ֹא ִנ ְגַמר ִבּשּׁוָּלם‬6.‫ְוֵאין נוְֹטִﬠין אוָֹתן ַﬠל ַדַּﬠת ֵכּן ְכָּלל‬ ‫ יח‬:‫ר"ב‬ 4 Similarly, the blessing Shehakol nih’yah bidvaro is recited over stalks of grain that are like hay, i.e., they are cut and eaten while they resemble grass.8 Similarly, the blessing Shehakol nih’yah bidvaro is recited over types of herbs that are not usually eaten [by themselves], but instead are used to flavor cooked dishes, e.g., anise, cumin, and coriander,9 although they are sweet and desirable to eat.10 Similarly, the blessing Shehakol nih’yah bidvaro is recited over beverages that are made by cooking produce in water, e.g., fig beer or date beer. Indeed, the blessing Shehakol nih’yah bidvaro is even recited over beer made from barley11 and not the blessing Borei minei mezonos, because it is [a] clear [liquid] and intended to be drunk, while the blessing Borei minei mezonos is recited only over food, as will be stated in sec. 208.12 It should not be compared to soup made from cooked food from one of the five species of grain over which the blessing Borei minei mezonos is recited, because the soup is considered insignificant (batel) in relation to the cooked food — and the latter has retained its form. In contrast, no trace of the substance of the barley is present in beer. Moreover, the soup is made primarily for the sake of cooking the food. This is not true with regard to beer, as explained in sec. 202[:12]. ‫ – ְמָב ְרִכין ָﬠֶליָה "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬8,‫"ד ְוֵכן ַשַׁחת ֶשׁל ְתּבוָּאהיט ֶשׁגּוְֹזִזין אוָֹתהּ ְבּעוָֹדהּ ָיָרק ְואוְֹכָלהּכ‬. ‫ ַאף ַﬠל ִפּי ֶשֵׁהם ְמתוִּקים‬9,‫ ְכּגוֹן ֶשֶׁבת ְוַכמּוֹן ְוֻכְסָבּר‬,‫ְוֵכן ִמיֵני ְזָרִﬠים ֶשֵׁאיָנם עוְֹמִדים ַלֲאִכיָלה ֶאָלּא ִלֵתּן ַטַﬠם ִבְּקֵדָרה‬ ‫כא‬."‫ – ְמָב ְרִכין ֲﬠֵליֶהם "ֶשַׁהֹכּל‬10‫ְוטוִֹבים ַלֲאִכיָלה‬ ."‫ ְכּגוֹן ֵשַׁכר ְתֵּאִנים ְוֵשַׁכר ְתָּמ ִרים – ְמָב ְרִכין ֲﬠֵליֶהם "ֶשַׁהֹכּל‬,‫ְוֵכן ָכּל ִמיֵני ֵפּרוֹת ֶשִׁבְּשָּׁלם ְבַּמ ִים ְוָﬠָשׂה ֵמֶהם ַמְשֶׁקה‬ ‫ ְוֵאין‬,‫ הוִֹאיל ְוהוּא ָצלוּל ְועוֵֹמד ִלְשִׁתָיּה‬,"‫ ְמָב ְרִכין ָﬠָליו "ֶשַׁהֹכּל"כב ְול ֹא "בּוֵֹרא ִמיֵני ְמזוֹנוֹת‬11‫ַוֲאִפלּוּ ֵשַׁכר ְשׂעוֹ ִרים‬ ‫ ְוֵאינוֹ דּוֶֹמה ְלָמָרק ֶשׁל ַתְּבִשׁיל‬12,‫כד‬.‫כג ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן ר"ח‬,‫ְמָב ְרִכין "בּוֵֹרא ִמיֵני ְמזוֹנוֹת" ֶאָלּא ַﬠל ַמֲאָכל‬ ‫כה ַמה‬,‫ ְלִפי ֶשַׁהָמָּרק ָבֵּטל ַﬠל ַגֵּבּי ַהַתְּבִשׁיל ֶשׁהוּא עוֵֹמד ְבֵּﬠינוֹ‬,"‫ֵמֲחֵמֶשׁת ַהִמּי ִנין ֶשְׁמָּב ְרִכין ָﬠָליו "בּוֵֹרא ִמיֵני ְמזוֹנוֹת‬ ‫ ַמה ֶשֵּׁאין ֵכּן‬,‫ ְועוֹד ֶשַׁהָמָּרק ִﬠָקּרוֹ ְלֹצֶר ִבּשּׁוּל ַהַתְּבִשׁיל‬.‫ֶשֵּׁאין ֵכּן ְבֵּשָׁכר ֶשֵׁאין בּוֹ ְכּלוּם ]ִמ[ַמָּמּשׁוּת ַהְשּׂעוֹ ִרים‬ ‫ כו‬:‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן ר"ב‬,‫ְבֵּשָׁכר‬ 5 There are authorities who maintain that the blessing Shehakol nih’yah bidvaro should be recited over herbs of the field that are not sown, [but instead, grow wildly]. To what does the above apply? To herbs that are inferior by nature. When, however, desirable fruit grows [wildly], without being sown, e.g., [red] berries and

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raspberries, the blessing Borei pri haadamah should be recited upon them, just as the blessing Borei pri haetz is recited over important fruit that grows on barren trees, as stated in sec. 203[:2]. There is an authority13 who would recite the blessing Borei pri haadamah on [all] produce that grew from the earth and the blessing Borei pri haetz on [all] fruit that grew on a tree, even for inferior species like herbs and the like. ‫כז ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ַבֲּﬠָשִׂבים ֶשֵׁהם‬."‫ה ֵישׁ אוְֹמ ִרים ֶשַׁﬠל ִﬠְשֵּׂבי ַהָשֶּׂדה ֶשֵׁאיָנן ִנְזָרִﬠים – ְמָב ְרִכים "ֶשַׁהֹכּל‬ ‫ ְכּגוֹן אוָֹתם ֶשׁקּוֹ ִרין יאגידע"סכח מאלינ"שכט – ְמָב ְרִכין‬,‫ ֲאָבל ֵפּרוֹת טוִֹבים ַהְגֵּדִלים ְבּל ֹא ְז ִריָﬠה‬,‫ְגּרוִּﬠים ִמַצּד ַﬠְצָמן‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ל ְכּמוֹ ֶשְׁמָּב ְרִכין "בּוֵֹרא ְפּ ִרי ָהֵﬠץ" ַﬠל ֵפּרוֹת ֲחשׁוִּבים ַהְגֵּדִלים ְבִּאיָלֵני ְסָרק‬,"‫"בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬ ‫ ְלָבֵר "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" ַﬠל ַה ְגֵּדִלים ָבָּאֶרץ וּ"בוֵֹרא ְפּ ִרי ָהֵﬠץ" ַﬠל‬13,‫לא ְוֵישׁ ִמי ֶשָׁהָיה נוֵֹהגלב‬.‫ְבִּסיָמן ר"ג‬ ‫ ֲאִפלּוּ ֵהם ִמי ִנים ְגּרוִּﬠים ַכֲּﬠָשִׂבים ְודוֵֹמיֶהם‬,‫ַהְגֵּדִלים ָבִּאיָלן‬: 6 Wine whose fragrance resembles vinegar, but tastes like wine, is still considered as wine and its blessing does not change.14 If, however, it tastes like vinegar even though its fragrance resembles wine, the blessing Shehakol nih’yah bidvaro is recited over it,15 because the taste [and not the fragrance] is the determining factor. ‫ ֲאָבל ִאם ַטֲﬠמוֹ ֹחֶמץ ַאף ַﬠל ִפּי ֶשֵׁריחוֹ‬14,‫לג‬.‫ ְול ֹא ִנְשַׁתֵּנּית ִבּ ְרָכתוֹ‬,‫ו ַי ִין ֶשֵׁריחוֹ ֹחֶמץ ְוַטֲﬠמוֹ ַי ִין – ֲﬠַד ִין ֵשׁם ַי ִין ָﬠָליו‬ ‫ לה‬:‫ ֶשַׁהֹכּל הוֵֹל ַאַחר ַהַטַּﬠם‬15,‫לד‬,"‫ַי ִין – ְמָב ְרִכין ָﬠָליו "ֶשַׁהֹכּל‬ 7 Wine that was boiled16 is not considered to have deteriorated. True, not everyone drinks boiled wine like uncooked wine, because of its strength. Nevertheless, its flavor and its fragrance are superior [to uncooked wine]. Therefore, its blessing does not change and the blessing Borei pri hagafen is recited over it. ‫ ַטֲﬠמוֹ‬,‫ ִמָכּל ָמקוֹם‬,‫ ַאף ַﬠל ִפּי ֶשֵׁאין ָכּל ָאָדם שׁוֶֹתה ַי ִין ְמֻבָשּׁל ְכַּחי ִמְפֵּני ָחְזקוֹ‬,‫ ל ֹא ִנְשַׁתָּנּה ִלְג ִריעוָּתא‬16‫ז ַי ִין ְמֻבָשּׁל‬ ‫ לו‬:"‫ וְּמָב ְרִכין ָﬠָליו "בּוֵֹרא ְפּ ִרי ַהָגֶּפן‬,‫ וְּלִפיָכ ל ֹא ִנְשַׁתֵּנּית ִבּ ְרָכתוֹ‬,‫ְוֵריחוֹ ֵהם ְמֻשָׁבִּחים יוֵֹתר‬ 8 Similarly, when honey or pepper is mixed into wine, the blessing Borei pri hagafen is recited over it; although its flavor has changed, it has not deteriorated. [A different ruling applies] if another beverage17 was mixed with wine. If a quantity sufficient to detract from the taste of the wine was added, the blessing Borei pri hagafen should not be recited over it, only the blessing Shehakol nih’yah bidvaro, since its flavor has deteriorated. If fig beer was mixed into wine, since it does not detract from the wine’s flavor, the ruling is dependent on the proportion of the beverages. If the majority is wine, the blessing Borei pri hagafen should be recited. If the majority is beer, the blessing Shehakol nih’yah bidvaro should be recited. ‫לז ַאף ַﬠל ִפּי ֶשׁ ִנְּשַׁתָּנּה ַטַﬠם ַהַיּ ִין ַﬠל ְיֵדי ַהְדַּבשׁ ְוַהִפְּלְפִּליןלח – ל ֹא ִנְשַׁתָּנּה‬,‫ח ְוֵכן ַי ִין ֶשְׁמֹּעָרִבים בּוֹ ְדַּבשׁ וִּפְלְפִּלין‬ ‫ וְּמָב ְרִכים ָﬠָליו "בּוֵֹרא ְפּ ִרי ַהָגֶּפן‬,‫"ִלְג ִריעוָּתא‬. ‫ ִאם ִנְתָﬠֵרב בּוֹ ָכּל ָכּ ַﬠד ֶשׁ ִנְּפַסד ַטַﬠם ַהַיּ ִין – ֵאין ְלָבֵר ָﬠָליו "בּוֵֹרא‬17,‫ֲאָבל ַי ִין ֶשׁ ִנְּתָﬠֵרב בּוֹ ֶאָחד ִמְשָּׁאר ַמְשִׁקין‬ – ‫ ְוִאם ִנְתָﬠֵרב בּוֹ ֵשַׁכר ְתֵּא ִנים ֶשׁהוּא ֵאינוֹ ַמְפִסיד ַטַﬠם ַהַיּ ִין‬.‫לט ֵכּיָון ֶשׁ ִנְּשַׁתָּנּה ִל ְג ִריעוָּתא‬,"‫ְפּ ִרי ַהָגֶּפן" ֶאָלּא "ֶשַׁהֹכּל‬ ‫ מ‬:"‫ ְוִאם ָהֹרב ֵשָׁכר – ְמָב ְרִכים "ֶשַׁהֹכּל‬,"‫ ִאם ָהֹרב ַי ִין – ְמָב ְרִכים "בּוֵֹרא ְפּ ִרי ַהָגֶּפן‬,‫הוְֹלִכים ַאַחר ָהֹרב‬ 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 wine18 [even] when diluted to this extent. For were this not the case, [i.e., one person would drink it as wine, but most people would not,] the person’s individual feelings would be considered insignificant in light of the approach of people at large.

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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 it. Even if it has the taste of wine, [the presence of the wine] is not considered significant at all when diluted to the extent that the water is six times the amount of wine.19 ‫ ִאם הוּא ַי ִין ָחָזק ֶשָׁראוּי ִלְשִׁתָיּה ַﬠל ְיֵדי‬,"‫ ֲאִפלּוּ ַהַמּ ִים ֵהם ָהֹרב – ְמָבֵר ָﬠָליו "בּוֵֹרא ְפּ ִרי ַהָגֶּפן‬,‫ט ַי ִין ֶשְׁמָּזגוֹ ְבַּמ ִים‬ .‫ ֶשִׁאם ל ֹא ֵכּן ְבֵּטָלה ַדְּﬠתּוֹ ֵאֶצל ָכּל ָאָדם‬,‫ ַﬠל ְיֵדי ְמִזיָגה זוֹ‬18‫ ְוֶדֶר ְבֵּני ָאָדם ִלְשׁתּוֹתוֹ ִבְּמקוֹם ַי ִין‬,‫ְמִזיָגה ְגּדוָֹלה ָכּזוֹ‬ ,‫ ֶשֵׁיּשׁ ַבַּמּ ִים ֵשׁשׁ ְפָּﬠִמים ְכּמוֹתוֹ – ֵאין ְמָב ְרִכין ָﬠָליו "בּוֵֹרא ְפּ ִרי ַהָגֶּפן" ְבָּכל ִﬠ ְנָין‬,‫ְוִאם ַהַיִּין הוּא ֶאָחד ִמִשָּׁשּׁה ַבַּמּ ִים‬ 19,‫ מא‬:‫ֶשַׁאף ַﬠל ִפּי ֶשֵׁיּשׁ בּוֹ ַטַﬠם ַי ִין – ֵאינוֹ ָחשׁוּב ְכּלוּם ְבִּשָׁשּׁה ֲחָלִקים ַמ ִים‬ 10 [The following laws apply when] one added water to wine dregs [collected] in a filter: If he poured three measures of water and received four measures, i.e., one measure of wine was released from the wine dregs, the mixture is considered as diluted wine.20 For this was the practice in the Talmudic era: their wines were strong and they would blend them with three parts of water. Therefore, the blessing Borei pri hagafen is recited over the above blend. Ifless than four measures of liquid are produced, even though the mixture has the flavor of wine, it is considered as no more than souring, and one should merely recite the blessing Shehakol nih’yah bidvaro over it.21 [Presently,] our wines are not that strong. Hence, [the ruling depends] on the proportion with which it is prevalent to dilute wine in any given location. If the proportion of wine in the liquid that trickled [from the dregs] is less than that of the locally accepted norm for diluted wine, one should recite the blessing Shehakol nih’yah bidvaro. When, however, one did not pour water over wine dregs [and liquid naturally trickled from them], (that liquid is not considered as mere souring), but rather wine in a complete sense. The blessing Borei pri hagafen is recited over it. ‫ ֶשׁ ִנְּתַמָצּה ְלתוָֹכם ִמָדּה ַאַחת ַי ִין ֵמַהְשָּׁמ ִרים – ֲהֵרי‬,'‫י ִשְׁמֵרי ַי ִין ֶשְׁבִּמְשֶׁמֶרת ֶשָׁנַּתן ֲﬠֵליֶהם ַמ ִים ג' ִמדּוֹת ְוָיָצא ֵמֶהם ד‬ ,‫ ְלָמְזגוֹ ְבּג' ֲחָלִקים ַמ ִים‬,‫ ֶשָׁהיוּ ֵיינוֵֹתיֶהם ֲחָזִקים‬,‫ ֶשֵׁכּן ָהָיה ֶדֶּר ְמִזיַגת ַהַיּ ִין ִבּיֵמי ַחְכֵמי ַהַתְּלמוּד‬20,‫ֶזה ְכַּי ִין ָמזוּג‬ ,‫ ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ָבֶּהם ַטַﬠם ַי ִין – ִקיּוָּהא ְבָּﬠְלָמא הוּא‬,'‫ ְוִאם ָיָצא ָפּחוֹת ִמד‬."‫וְּלִפיָכ ְמָב ְרִכים ָﬠָליו "בּוֵֹרא ְפּ ִרי ַהָגֶּפן‬ 21,‫מב‬."‫ְוֵאין ְמָב ְרִכין ָﬠָליו ֶאָלּא "ֶשַׁהֹכּל‬ ‫ ְוִאם ָיָצא ָפּחוֹת ִמֶזּה ְמָבֵר‬,‫ְוֵיינוֹת ֶשָׁלּנוּ ֶשֵׁאיָנם ֲחָזִקים ָכּל ָכּ – ְמַשֲׁﬠ ִרים ְבִּשׁעוּר ְמִזיַגת ַהַיִּין ֶשְׁבּאוֹתוֹ ָמקוֹם‬ ‫מג‬."‫"ֶשַׁהֹכּל‬ ‫ וְּמָב ְרִכים‬,‫ הוּא‬20‫ ֶאָלּא ַי ִין ָגּמוּר‬,(‫ֲאָבל ְשָׁמ ִרים ֶשׁלּ ֹא ָנַתן ֲﬠֵליֶהם ַמ ִים – )ֵאין ַהיּוֵֹצא ֵמֶהם ֶנְחָשׁב ְכִּקיּוָּהא ְבָּﬠְלָמא‬ ‫ מד‬:"‫ָﬠָליו "בּוֵֹרא ְפּ ִרי ַהָגֶּפן‬ 11 The laws governing temed, [a drink made] by leaving grape pits and/or peels to steep in water, are the same as those governing wine dregs. If the proportion of wine in the resulting beverage is less than that of the locally accepted norm for diluted wine, the blessing Shehakol nih’yah bidvaro is recited. When does the above apply? When the pits and peels were produced by [crushing grapes] with a beam. If, however, [the grapes] had merely been trodden by foot [in a vat, it can be assumed that] much moistness of wine remained within them. Hence, even if they were left to steep in three measures of water and only three measures or less were produced, the blessing Borei pri hagafen is recited, because [the resulting mixture] is wine. [It can be assumed that the additional] water was 12/14/2020, 12:19 PM

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absorbed in the pits and the peels, and the mixture produced contains a large proportion of wine. [The laws that apply when] raisins were left to steep in water are explained in sec. 272[:7].22 ‫ ֶשִׁאם ל ֹא ָיָצא ֵמֶהם ַי ִין ְכִּשׁעוּר ְמִזיָגה‬,‫יא ֶתֶּמד ֶשׁעוִֹשׂין ֵמַח ְרַצ ִנּים אוֹ ַזִגּים ֶשׁנּוְֹת ִנים ֲﬠֵליֶהם ַמ ִים – ִדּיָנם ִכְּשָׁמ ִרים‬ ‫ ֲאָבל ִאם ל ֹא‬,‫מה ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבַּח ְרַצ ִנּים ְוַזִגּים ֶשֶׁנֶּﬠְצרוּ ְבּקוָֹרה‬."‫ֶשְׁבּאוֹתוֹ ָמקוֹם – ְמָב ְרִכים ָﬠָליו "ֶשַׁהֹכּל‬ ‫ ֲאִפלּוּ ָנַתן ֲﬠֵליֶהם ג' ִמדּוֹת וָּמָצא ג' אוֹ ָפּחוֹת – ְמָב ְרִכים‬,‫ ֵכּיָון ֶשׁ ִנְּשַׁאר ָבֶּהם ַלְחלוִּחית ַי ִין ַה ְרֵבּה‬,‫ִנְד ְרכוּ ֶאָלּא ָבֶּרֶגל‬ ‫מו‬.‫ וְּבַמה ֶשּׁיּוֵֹצא ֵישׁ בּוֹ ַי ִין ְמֻרֶבּה‬,‫ ְוַהַמּ ִים ִנְבָלִﬠים ַבַּזִּגּים וַּבַח ְרַצִנּים‬,‫ ֶשַׁיּ ִין הוּא‬,"‫ָﬠָליו "בּוֵֹרא ְפּ ִרי ַהָגֶּפן‬ 22,‫ מז‬:‫ְוִצמּוִּקים ֶשָׁנַּתן ֲﬠֵליֶהם ַמ ִים – ִיְתָבֵּאר ְבִּסיָמן ער"ב‬ 12 If figs were left to steep in water together with grape peels to strengthen the flavor of the wine, even when the grape peels are the majority, there is room to question whether the blessing Borei pri hagafen should be recited over such temed, since the full potency of the figs is present in the beverage. Because of the doubt, one should recite the blessing Shehakol nih’yah bidvaro, which all authorities agree is the blessing to be recited for water in which figs and other fruit are steeped if the purpose of soaking the fruit is to produce a drink, as stated in sec. 202[:12]. If one drank enough to be obligated to recite a blessing after drinking (berachah acharonah) and seeks to remove any doubt,23 he should drink wine and recite the blessing Al hagefen afterwards. In that way, he will certainly cover the temed, for [even if it is not considered as wine, reciting a blessing] over wine — whether the blessing before drinking (berachah rishonah) or the blessing after drinking (berachah acharonah) — covers all other beverages, as stated in sec. 20824 and sec. 174[:4. 7]. ‫ ַאף ַﬠל ִפּי ֶשַׁהַזִּגּין ֵהם )ְמֻרֶבּה( ]ָהֹרב[ – ֵישׁ ְלִהְסַתֵּפּק ִאם ָראוּי ְלָבֵר‬,‫יב ַז ִגּין ֶשָׁנְּתנוּ ֲﬠֵליֶהם ְתֵּא ִנים ְלַחֵזּק ֹכַּח ַהַיִּין‬ ‫מח וִּמָסֵּפק ְיָבֵר "ֶשַׁהֹכּל"מט ְכִּב ְרַכּת ֵמי ְשׁ ִרַיּת‬.‫ ֵכּיָון ֶשָׁכּל ֹכַּח ַהְתֵּאִנים ַבַּמְּשֶׁקה‬,"‫ַﬠל ֶתֶּמד ַהֶזּה "בּוֵֹרא ְפּ ִרי ַהָגֶּפן‬ ‫נ‬.‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן ר"ב‬,‫ ִאם ֵהם עוְֹמִדים ִלְשִׁתָיּה‬,‫ ֶשְׁמָּב ְרִכין ֲﬠֵליֶהם "ֶשַׁהֹכּל" ְלִדְבֵרי ַהֹכּל‬,‫ְתֵּא ִנים וְּשָׁאר ֵפּרוֹת‬ ‫ ְו ִיָפֵּטר ִמְלָּבֵר ַאַחר‬,‫ – ִיְשֶׁתּה ַי ִין ִויָבֵר ַאֲחָריו‬23‫ְוִאם ָשָׁתה ְכִּשׁעוּר ֶשַׁחָיּב ְבָּרָכה ַאֲחרוָֹנה ְורוֶֹצה ָלֵצאת ְיֵדי ָסֵפק‬ ‫נא ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬,‫ ֵבּין ִמְבָּרָכה ִראשׁוָֹנה ֵבּין ִמְבָּרָכה ַאֲחרוָֹנה‬,‫ ֶשַׁהַיּ ִין פּוֵֹטר ָכּל ִמיֵני ַמְשֶׁקה‬, ‫ֶתֶּמד ֶזה ִמַמּה ַנְּפָשׁ‬ ‫ נג‬:‫ ְוִסיָמן קע"ד‬24,‫ר"חנב‬ 13 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,25 he should not recite a blessing, neither beforehand nor afterwards.26 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 partaking of 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, since he is deriving satisfaction from drinking them. ‫ ֲאָבל‬.‫יג ֵאין ְמָב ְרִכין ַﬠל ַהַמּ ִים "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ" ַבְּתִּחָלּה וּ"בוֵֹרא ְנָפשׁוֹת ַרבּוֹת" ָבַּאֲחרוָֹנה ֶאָלּא ְכֶּשׁשּׁוֶֹתה ִלְצָמאוֹ‬ ‫ ְלִפי ֶשֵׁאין ֲהָנָאה ָלָאָדם ִבְּשִׁתַיּת‬26,‫נה‬,‫ – ֵאינוֹ ְמָבֵר נד ל ֹא ַבְּתִּחָלּה ְול ֹא ַבּסּוֹף‬25‫ִאם שׁוֶֹתה ְלַהְבִליַﬠ ֻלְגָמתוֹ ֶשֲׁחַנְקתּוֹ‬ ‫נו ֲאָבל ְשָׁאר ַמְשִׁקין ֶשֵׁיּשׁ ֲהָנָאה ַלגּוּף ִבְּשִׁתָיָּתן וְּבַטֲﬠָמן – ָצ ִרי ְלָבֵר ֲﬠֵליֶהם ַבְּתִּחָלּה‬.‫ַהַמּ ִים ֶאָלּא ְבָּשָׁﬠה ֶשׁהוּא ָצֵמא‬ ‫ ֵכּיָון ֶשִׁמָּכּל ָמקוֹם הוּא‬,‫ ְוֵאינוֹ שׁוֶֹתה ְבָּרצוֹן ֶאָלּא ֵמֲחַמת ֹאֶנס ֻלְגָמתוֹ ֶשֲׁחַנְקתּוֹ‬,‫ ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ָתֵּאב ָלֶהם‬,‫וַּבסּוֹף‬ ‫ נז‬:‫ֶנֱהָנה ִבְּשִׁתָיָּתם‬

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14 Similar [principles apply] with regard to all foods and beverages which a person eats or drinks for curative purposes. If they have a pleasant flavor and the person’s palate benefits from them, 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. 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 partaking of them or afterwards.27 (If their taste is neither desirable, nor entirely bad tasting, there is an authority who maintains that one should always recite the blessing Shehakol nih’yah bidivero over them.)28 ‫ ִאם ַטֲﬠָמן טוֹב ְוַהֵח ֶנֱהָנה ֵמֶהם – ְמָבֵר ֲﬠֵליֶהם ְתִּחָלּה‬,‫יד ְוֵכן ָכּל ָהֳאָכִלים ְוַהַמְּשִׁקים ֶשָׁאָדם אוֵֹכל ְושׁוֶֹתה ִל ְרפוָּאה‬ ‫ ַאף‬,‫ ֲאָבל ִאם ֵהם ָרִﬠים ֶשֵׁאין לוֹ ֲהָנָאה‬.‫ ְוֵאינוֹ אוְֹכָלם ֶאָלּא ֵמֲחַמת ֹאֶנס ָחְליוֹ‬,‫ ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ָתֵּאב ָלֶהם ְכָּלל‬,‫ָוסוֹף‬ ‫ ) ְוִאם ֵאיָנם טוִֹבים ְול ֹא ָרִﬠים ְלַגְמֵרי – ֵישׁ ִמי‬27,‫נח‬.‫ַﬠל ִפּי ֶשִׁמְּתַרֵפּא ֵמֶהם – ֵאינוֹ ְמָבֵר ל ֹא ַבְּתִּחָלּה ְול ֹא ַבּסּוֹף‬ 28:‫ֶשׁאוֵֹמר ֶשְׁלּעוָֹלם ְמָבֵר ֲﬠֵליֶהם "ֶשַׁהֹכּל"( נט‬ 15 Similarly, when a sick person [must] eat on Yom Kippur29 or when a person [must] eat forbidden food because of a danger [to life], he must recite a blessing beforehand and afterwards, because he is deriving benefit. [This is true] even though he does not willingly derive satisfaction at all [and eats only] because he is forced to, because of his illness. There are authorities who maintain that the same laws apply to a healthy person whom robbers30 compelled to eat or drink. Even though he is deriving benefit only due to compulsion, he must recite [these] blessings, unless eating [in these circumstances] is so repulsive to him that he derives no satisfaction from it at all, similar to the situation described in sec. 197:9.31 Other authorities maintain that a healthy person who was forced by robbers [to eat] should not recite blessings on what he eats and drinks, even though he derives benefit from it.32 [After all,] how can one bless G-d Who created this food or drink when he presently has no desire for it at all?! His situation cannot be likened to that of a sick person [who recites a blessing before he eats. In that instance,] since the person is already ill and desires to be healed with this food or drink, he is certainly obligated to thank G-d for creating them. While it is true that he should not recite the blessings for the benefit of healing alone,33 he nevertheless is required to recite a blessing for the sake of the food and drink [from which he derives satisfaction] and which he desires [to eat] so that he will be healed, since he is already sick. When, by contrast, robbers compel [a person to eat, he need not recite a blessing over the food]. Even though he is already beset by robbers, [his situation is not comparable to the situation involving illness mentioned above. Since he does not desire to eat, it is not appropriate for him to praise G-d for creating this food. For] if this food had not been created, they would not be compelling him to partake of it. ([With regard to actual practice, we follow the principle:] when there is a doubt whether a blessing should be recited, a lenient ruling is favored [and the blessing is not recited].) ‫סא ֵכּיָון ֶשֶׁנֱּהָנה ָצ ִרי ְלָבֵר ַבְּתִּחָלּה‬,‫ אוֹ ִמי ֶשׁאוֵֹכל ְדַּבר ִאסּוּר ִמְפֵּני ַהַסָּכָּנה‬29,‫ס‬,‫טו ְוֵכן חוֶֹלה ָהאוֵֹכל ְבּיוֹם ַהִכּפּוּ ִרים‬ ‫ ֶאָלּא ֵמֲחַמת ֹאֶנס ָחְליוֹ‬,‫ ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ֶנֱהָנה ְבָּרצוֹן ְכָּלל‬,‫וַּבסּוֹף‬. ‫ ֶשַׁאף ַﬠל ִפּי ֶשֶׁנֱּהָנה ֵמֲחַמת ֹאֶנס – ָצ ִרי‬,‫ ֶלֱאֹכל ְוִלְשׁתּוֹת‬30‫ְוֵישׁ אוְֹמ ִריםסב ֶשׁהוּא ַהִדּין ְלָב ִריא ֶשֲׁאָנסוּהוּ ִלְסִטים‬ 31,‫סד‬.‫סג ַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קצ"ז‬,‫ ְבִּﬠ ְנָין ֶשֵׁאין זוֹ ֲהָנָאה ְכָּלל‬,‫ ֶאָלּא ִאם ֵכּן ַנְפשׁוֹ ָקָצה ִמֶלֱּאֹכל‬. ‫ְלָבֵר‬

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32,‫ ַאף ַﬠל ִפּי ֶשִׁאי ֶאְפָשׁר ֶשׁלּ ֹא ֵיָהֶנה‬,‫ְוֵישׁ אוְֹמ ִריםסה ֶשַׁהָבּ ִריא ֶשֲׁאָנסוּהוּ ִלְסִטים – ֵאינוֹ ְמָבֵר ַﬠל ֲאִכיָלתוֹ וְּשִׁתָיּתוֹ‬ ‫ ֶשֵׁכּיָון ֶשְׁכָּבר הוּא‬,‫ ַמה ֶשֵּׁאין ֵכּן ְבּחוֶֹלה‬,‫ִכּי ֵאי ְיָבֵר ה' ֶשָׁבָּרא ַמֲאָכל ֶזה אוֹ ַמְשֶׁקה ֶזה ְוֵאין לוֹ ֵחֶפץ בּוֹ ְכָּלל ַﬠְכָשׁו‬ ‫ ְוַאף ֶשִׁמּשּׁוּם ֲהָנַאת ְרפוָּאה‬.‫ ְוָחֵפץ ְלִהְתַרְפּאוֹת ְבַּמֲאָכל אוֹ ְבַּמְשֶׁקה ֶזה – ָכּל ֶשֵׁכּן ֶשַׁחָיּב ְלהוֹדוֹת ַלה' ֶשְׁבָּרָאם‬,‫חוֶֹלה‬ ‫ ָצ ִרי ְלָבֵר ִמשּׁוּם ָהֲאִכיָלה ְוַהְשִּׁתָיּה ֶשׁהוּא ָחֵפץ ָבֶּהם ְכֵּדי‬,‫ ִמָכּל ָמקוֹם‬,‫ ֵאין לוֹ ְלָבֵר ִבּ ְרַכּת ַהֶנֱּה ִנין‬33‫ְלַבָדּהּ‬ ‫ ַאף ֶשְׁכָּבר ָבּאוּ ָﬠָליו ִלְסִטים – ִאלּוּ ל ֹא ִנְבָרא ַמֲאָכל ל ֹא ָהיוּ‬,‫ ֲאָבל ְבֹּאֶנס ִלְסִטים‬.‫ ֵכּיָון ֶשְׁכָּבר הוּא חוֶֹלה‬,‫ְלִהְתַרְפּאוֹת‬ (‫אוֹ ְנִסים אוֹתוֹ ְלָאְכלוֹ )וְּסֵפק ְבָּרכוֹת ְלָהֵקל‬: 16 When honey was cooked together with a variety ofcrushed spices in order to flavor it, as is the practice of wayfarers, the honey is considered the primary element [of the mixture] (ikar), and the spices secondary (tafel). Therefore, one should recite the blessing Shehakol nih’yah bidvaro, because the spices come to improve and flavor the honey. When, however, [different] types of confections are made from fruits, herbs, orvariousspices steeped in honey, even if the other elements of the mixture are thoroughly crushed and mixed into the honey, they are considered as the primary element, and the blessing appropriate for them should be recited in the manner explained in sec. 202[:18. The rationale is that] the honey comes to preserve the food mixed with it. Therefore, the honey is considered as secondary to [the primary food], even if there is much more of the honey than [of the other food].34 ‫ וְּמָבֵר‬,‫טז ְדַּבשׁ ֶשִׁבְּשּׁלוֹ ִﬠם ִמיֵני ְבָּשִׂמים ְכּתוִּשׁים ְכֵּדי ְלַבְשּׂמוֹ ְכִּמְנַהג הוְֹלֵכי ְדָּרִכים – ַהְדַּבשׁ ִﬠָקּר ְוַהְבָּשִׂמים ְטֵפִלים‬ ‫סו ֲאָבל ִמיֵני ִמ ְרַקַחת ִמֵפּרוֹת אוֹ ֲﬠָשִׂבים אוֹ ִמיֵני ְבָּשִׂמים‬.‫ ֶשֲׁהֵרי ַהְבָּשִׂמים ָבִּאים ְלַתֵקּן ַהְדַּבשׁ וְּלַהְטִﬠימוֹ‬,"‫"ֶשַׁהֹכּל‬ ‫ ַﬠל ֶדֶּר‬,‫ וְּמָב ְרִכים ֲﬠֵליֶהם ִבּ ְרָכָתם‬,‫ ֲאִפלּוּ ֵהם ְכּתוִּשׁים ְבּיוֵֹתר וְּמֹעָרִבים ִבְּדַבשׁ – ֵהם ֲחשׁוִּבים ִﬠָקּר‬,‫ְמֻרָקִּחים ִבְּדַבשׁ‬  :‫ ְלִפיָכ הוּא ָטֵפל ֶאְצלוֹ ֲאִפלּוּ הוּא ַה ְרֵבּה ִמֶמּנּוּ‬,‫סז ְלִפי ֶשַׁהְדַּבשׁ הוּא ָבּא ְלַקֵיּם ָדָּבר ַהְמֻרָקּח בּוֹ‬,‫ֶשִׁנְּתָבֵּאר ְבִּסיָמן ר"ב‬ 34,‫סח‬ 17 To what does the above apply? To a confection (which is made to be preserved, to be 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 as 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 grain35 — instead, they are fruits or kitniyos36— the ruling is determined by the majority [of the substances].37 If the honey constitutes the larger part [of the mixture], it is considered the primary element. The blessing should be recited over it [and thereby] cover the fruit [as well]. The opposite is equally true [if the other food constitutes the majority]. [The ruling that the blessing to be recited is determined by the larger part of the mixture applies] even if [the fruits 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.38 If, however, the foods were not cooked together, but were mixed together to be eaten as one, the ruling is not determined by the majority [of the substances]. Instead, one must recite blessings on both of them, as stated in sec. 202[:13, 23], unless one of them is of primary importance and the other only serves to improve and enable one to partake of the first. In such an instance, even if they were cooked together, one should recite the blessing only on the primary food, even if it constitutes the lesser part [of the mixture].39

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‫‪https://www.chabad.org/library/article_cdo/aid/3338332/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 204 - Blessings for Other Types of Foods - Tex...‬‬

‫יז ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבִּמ ְרַקַחת )ֶשִׁהיא ֲﬠשׂוָּיה ְלִקיּוּם‪ֶ ,‬לֱאֹכל ִמֶמָּנּה ְמַﬠט ְמַﬠט ִלְפָרִקים‪ְ ,‬ול ֹא ְלָאְכָלהּ ַה ְרֵבּה ְלָמזוֹן‬ ‫וְּלַתְבִשׁיל‪ְ ,‬לִפיָכ ֵאין ַהְדַּבשׁ ֶנְחָשׁב ִﬠָקּר ַאף ַﬠל ִפּי ֶשׁהוּא ָהֹרב(‪ֲ .‬אָבל ַתְּבִשׁיל ֶהָﬠשׂוּי ַלֲאִכיָלה ַהַנֲּﬠָשׂה ִמַתֲּﬠֹרֶבת ְדַּבשׁ‬ ‫וִּמיִנים ֲאֵח ִרים ֶשֵׁאיָנם ֵמֲחֵמֶשׁת ִמיֵני ָדָּגןסט‪ֶ 35,‬אָלּא ְכּגוֹן ֵפּרוֹת ְוִקְט ִניּוֹת‪ – 36‬הוְֹלִכים ַאַחר ָהֹרב‪,‬ע‪ְ 37,‬וִאם ָהֹרב‬ ‫הוּא ְדַּבשׁ – הוּא ִﬠָקּר‪ ,‬וְּמָבֵר ָﬠָליו וּפוֵֹטר ֶאת ַהֵפּרוֹת‪ְ ,‬וֵכן ְבֵּהֶפ ‪ֲ ,‬אִפלּוּ ֵאיָנם ְכּתוִּשׁים וְּמֹעָרִבים ִﬠמּוֹ‪ֶ ,‬אָלּא עוְֹמִדים‬ ‫ְבֵּﬠיָנם ְבּתוֹכוֹ‪ֵ ,‬כּיָון ֶשׁ ִנְּתַבְּשּׁלוּ ַיַחד ְוַנֲﬠשׂוּ ַתְּבִשׁיל ֶאָחד‪ְ .‬והוּא ַהִדּין ִלְשָׁאר ַמְשִׁקים‪ ,‬חוּץ ִמַמִּים‪.‬עא‪38,‬‬ ‫ֲאָבל ִאם ל ֹא ִנְתַבְּשּׁלוּ ַיַחד ְוֵﬠ ְרָבן ְלָאְכָלן ַיַחד – ֵאין הוְֹלִכים ַאַחר ָהֹרב‪ֶ ,‬אָלּא ָצ ִרי ְלָבֵר ַﬠל ְשֵׁניֶהם‪ְ ,‬כּמוֹ ֶשִׁנְּתָבֵּאר‬ ‫ְבִּסיָמן ר"ב‪,‬עב ֶאָלּא ִאם ֵכּן ֶאָחד ֵמֶהם ִﬠָקּר ֶאְצלוֹ ְוַהֵשּׁ ִני ֵאינוֹ ֶאָלּא ְלַתֵקּן וְּלַהְכִשׁיר ֲאִכיַלת ֲחֵברוֹ‪ֶ ,‬שָׁאז ַגּם ְבִּנְתַבְּשּׁלוּ‬ ‫ַיַחד ְמָבֵר ַﬠל ָהִﬠָקּר ַאף ִאם הוּא ַהמּוָּﬠט‪39:‬‬ ‫‪18 In [the blessing] Shehakol nih’yah bidvaro, the yud of nih’yah should be‬‬ ‫‪vocalized with a kametz, for [our Sages] ordained that [the wording of] all the‬‬ ‫‪blessings use the past tense, as explained in sec. 167[:5]. Therefore, we say borei,‬‬ ‫‪“Who created,” and not HaBorei, “the One Who creates.” For the term borei more‬‬ ‫‪clearly refers to the past, as stated there.‬‬ ‫יח "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ" ָצ ִרי לוַֹמר‪ִ " :‬נְהָיה" ְבָּקַמ"ץ ַהיּוּ"ד‪ֶ ,‬שָׁכּל ַהְבָּרכוֹת ִנְתְקנוּ ִבְּלשׁוֹן ָﬠָבר‪,‬עג ְכּמוֹ ֶשִׁנְּתָבֵּאר‬ ‫ְבִּסיָמן קס"ז‪.‬עד ְוָלֵכן אוְֹמ ִרים "בּוֵֹרא" ְול ֹא "ַהבּוֵֹרא"‪ִ ,‬מְפֵּני ֶשׁ"בּוֵֹרא" הוּא יוֵֹתר ְמֹבָרר ַﬠל ֶהָﬠָבר‪ְ ,‬כּמוֹ ֶשִׁנְּתָבֵּאר‬ ‫‪ָ:‬שׁם‬

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Shulchan Aruch: Chapter 205 - Laws Governing Blessing for Vegetables ...

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https://www.chabad.org/library/article_cdo/aid/3338333/jewish/Shulcha...

Shulchan Aruch: Chapter 205 - Laws Governing Blessing for Vegetables By Rabbi Schneur Zalman of Liadi

SECTION 205 The Laws Governing the Blessing for Vegetables. (1–6) ‫ וּבוֹ ו' ְסִﬠיִפים‬,‫רה ִדּיֵני ִבּ ְרַכּת ְיָרקוֹת‬: 1 The blessing Borei pri haadamah should be recited over vegetables1 whether they are eaten raw or cooked.2 [This ruling] also [applies] to species of kitniyos3that are suitable [to be eaten] raw or cooked. [Moreover, although certain] types of vegetables and kitniyos are more palatable when cooked than when raw, if the practice of the majority of people is also to partake of them while raw, the blessing Borei pri haadamah should be recited over them when they are eaten while raw.4 ([This ruling applies] even to vegetables that most people do not eat raw, except together with bread or other foods, e.g., onions and the like. When one partakes of them by themselves [the blessing Borei pri haadamah should be recited].) Nevertheless, the blessing Shehakol nih’yah bidvaro should be recited over garlic and onions that have aged and are not fit to eat raw without bread, because they are very pungent. (Like vinegar, [a lesser blessing is recited over them,]5 because their flavor has also deteriorated.) When [aged onions and garlic] have been cooked, one should recite the blessing Borei pri haadamah over them, even if they were cooked by themselves. [This ruling applies] even though the manner in which they are [generally] eaten when cooked is to place them in cooked foods and not to partake of them by themselves. Nevertheless, when they are in a cooked food, [people] partake of them and, [indeed,] partaking of them is significant, even though they are secondary to the cooked dish as a whole. Thus partaking of them in such a manner endows them with importance and they warrant the recitation of the blessing Borei pri haadamah, [when they are eaten] without bread.6 These vegetables are not comparable to anise, cumin, and the like, which are not considered as significant entities when placed in cooked food. [They are added only to season the food and] not to be eaten as food at all. Therefore [even] if one cooked them by themselves or partook of them while raw, one should merely recite the blessing Shehakol nih’yah bidvaro on them, as stated in sec. 204[:4]. ‫ג‬.‫ ֶשׁטּוִֹבין ַח ִיּין וְּמֻבָשִּׁלים‬3‫ ְוֵכן ִמיֵני ִקְט ִניּוֹת‬2,‫ב‬,‫א ֵבּין ַח ִיּין ֵבּין ְמֻבָשִּׁלים‬,"‫ ְמָבֵר "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬1‫א ַﬠל ַה ְיָּרקוֹת‬ ‫ ִאם ֶדֶּר ֹרב ְבֵּני ָאָדם ְלָאְכָלם ַגּם ֵכּן ְכֶּשֵׁהם ַח ִיּין – ְמָבֵר‬,‫ַוֲאִפלּוּ ִמיֵני ְיָרקוֹת ְוִקְטִניּוֹת ֶשׁטּוִֹבים ְמֻבָשִּׁלים יוֵֹתר ֵמַח ִיּין‬ 4,‫ד‬.‫"בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" ַגּם ְכֶּשֵׁהם ַח ִיּין‬ (,‫ ְכּגוֹן ְבָּצִלים ְוַכיּוֵֹצא ָבֶּהם‬,‫ַוֲאִפלּוּ ִמיֵני ְיָרקוֹת ֶשֵׁאין ֶדֶּר ֹרב ְבֵּני ָאָדם ְלָאְכָלם ַח ִיּין ֶאָלּא ַﬠל ְיֵדי ַפּת אוֹ ָדָּבר ַאֵחר‬ ‫ שׁוּם וָּבָצל ֶשִׁהְזִקינוּ ְוֵאיָנם ְראוּ ִים ְלָאְכָלם ַח ִיּין ְבּל ֹא ַפּת ִמְפֵּני ֶשֵׁהם שׂוֹ ְרִפים )וָּבא ְלָאְכָלם ִבְּפֵני ַﬠְצָמן‬,‫ וִּמָכּל ָמקוֹם‬.‫ה‬ (‫ הוִֹאיל ְו ִנְשַׁתּנּוּ ִל ְג ִריעוָּתא‬5,‫ז‬,‫ִבְּמֹאד – ְמָבֵר ֲﬠֵליֶהם "ֶשַׁהֹכּל"ו )ְכּמוֹ ַﬠל ַהֹחֶמץ‬. ‫ ְוַאף ַﬠל ִפּי ֶשֶׁדֶּר ֲאִכיָלָתם ְמֻבָשִּׁלים‬.‫ ֲאִפלּוּ ִבְּשָּׁלם ִבְּפֵני ַﬠְצָמן‬,"‫וְּכֶשֵׁהם ְמֻבָשִּׁלים ְמָבֵר ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬ 12/14/2020, 12:19 PM

Shulchan Aruch: Chapter 205 - Laws Governing Blessing for Vegetables ...

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https://www.chabad.org/library/article_cdo/aid/3338333/jewish/Shulcha...

,‫ ֵכּיָון ֶשַׁגּם ְכֶּשֵׁהם ַבַּתְּבִשׁיל ַדּ ְרָכּם ְלֵהָאֵכל ַוֲאִכיָלָתם ֲחשׁוָּבה‬,‫ ִמָכּל ָמקוֹם‬,‫הוּא ִלְתָּנם ַבַּתְּבִשׁיל ְול ֹא ְלָאְכָלם ִבְּפֵני ַﬠְצָמן‬ ‫ַאף ַﬠל ִפּי ֶשִׁהיא ְטֵפָלה ֵאֶצל ַהַתְּבִשׁיל – ֲהֵרי ֶדֶּר ֲאִכיָלָתם זוֹ ]ַמ[ְחִשׁיָבָתם ְלָבֵר ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" ְבּל ֹא‬ 6,‫ח‬.‫ַפּת‬ ‫ ְלִפיָכ‬,‫ ֶשֵׁאיָנן ֲﬠשׂוּ ִין ַלֲאִכיָלה ְכָּלל‬,[‫ְוֵאין דּוִֹמין ְלֶשֶׁבת ְוַכמּוֹן ְוַכיּוֵֹצא ָבֶּהם ֶשְׁכֶּשֵׁהם ַבַּתְּבִשׁיל ֵאין ֲאִכיָלָתם ֲחשׁוָּב]ה‬ ‫ ט‬:‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן ר"ד‬,"‫ אוֹ ֲאִפלּוּ אוְֹכָלם ַח ִיּים – ֵאינוֹ ְמָבֵר ֲﬠֵליֶהם ֶאָלּא "ֶשַׁהֹכּל‬,‫ַאף ְכֶּשִׁבְּשָּׁלם ִבְּפֵני ַﬠְצָמן‬ 2 Conversely, onions and garlic that have not aged — and similarly, leek and the like — are suitable to be eaten raw and deteriorate when they are cooked by themselves, to the extent that they do not taste as good as when they are raw. [Hence, when they are cooked,] the blessing Shehakol nih’yah bidvaro is recited over them, because they have deteriorated. Even if they have been cooked with meat or another food and thus their flavor improved, since the improvement came [from another factor,] not from themselves, it does not warrant the recitation of the blessing Borei pri haadamah for them. [This instance is] not comparable to a nut that was cooked in water, which caused its flavor to deteriorate, and then it was fried in honey, which improved [its flavor]. The blessing Borei pri haetz is recited over it even though the improvement and the enhancement came only because of the honey, as stated in sec. 202[:18. The rationale:] The nut is the primary element and the honey is secondary to it, [serving merely to] improve and enhance it. In contrast, with regard to garlic and the like that are improved by the cooked food, the cooked food is of primary importance and [the onions and/or garlic] take on its flavor as a matter of course. ‫ וְּכֶשְׁמַּבְשִּׁלים אוָֹתם ִבְּפֵני ַﬠְצָמן ֵהם‬,‫ ֶשֵׁהם טוִֹבים ַחִיּים‬,‫ ְוֵכן ְכֵּרִשׁים ְוַכיּוֵֹצא ָבֶּהם‬,‫ב ֲאָבל שׁוּם וָּבָצל ֶשׁלּ ֹא ִהְזִקינוּ‬ ‫ ַוֲאִפלּוּ ִנְתַבְּשּׁלוּ ִﬠם‬.‫ ֵכּיָון ֶשׁ ִנְּשַׁתּנּוּ ִלְג ִריעוָּתא‬2,‫י‬,"‫ִמְתַקְלְקִלים ְוֵאין ַטֲﬠָמן טוֹב ְכּמוֹ ַחִיּין – ְמָב ְרִכים ֲﬠֵליֶהם "ֶשַׁהֹכּל‬ ‫יא‬."‫ ֵכּיָון ֶשֵׁאין ַהֶשַּׁבח ִמַצּד ַﬠְצָמן – ֵאין מוִֹﬠיל ָלֶהם ְלָבֵר "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬,‫ָבָּשׂר אוֹ ָדָּבר ַאֵחר ְוִנְשַׁתְּבּחוּ‬ ‫ ֶשְׁמָּב ְרִכים ָﬠָליו "בּוֵֹרא ְפּ ִרי‬,‫ְוֵאיָנן דּוִֹמין ֶלֱאגוֹז ֶשִׁנְּתַבֵּשּׁל ְבַּמ ִים ְוִנְשַׁתָּנּה ִלְג ִריעוָּתא ְוַאַחר ָכּ ִטְגּנוּהוּ ִבְּדַבשׁ ְו ִנְתַקן‬ ‫יב ְלִפי ֶשָׁהֱאגוֹז הוּא ִﬠָקּר ְוַהְדַּבשׁ הוּא‬,‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן ר"ב‬,‫ָהֵﬠץ" ַאף ַﬠל ִפּי ֶשֵׁאין ַהִתּקּוּן ְוַהֶשַּׁבח ֶאָלּא ֵמַהְדַּבשׁ‬ ‫ ֶשַׁהַתְּבִשׁיל ֶשַׁמְּשִׁבּיָחן הוּא ִﬠָקּר ְוֵהם ְמַקְבִּלים ַטַﬠם‬,‫ ַמה ֶשֵּׁאין ֵכּן ְבּשׁוּם ְוַכיּוֵֹצא בּוֹ‬,‫ָטֵפל ֵאָליו ְלַתְקּנוֹ וְּלַהְכִשׁירוֹ‬ ‫ יג‬:‫ִמֵמּיָלא‬ 3 There are species of vegetables, e.g., cabbage, squash, spinach, and the like, that are not commonly eaten raw (even with bread), but rather cooked or pickled in brine or other liquids, in which instance they are considered as cooked. The blessing Shehakol nih’yah bidvaro should be recited over them when they are eaten raw. When they are cooked or pickled, one should recite the blessing Borei pri haadamah. Similarly, the ordinary manner of eating turnips and carrots is to partake of them when they are cooked. Therefore, the blessing Borei pri haadamah should be recited over them when they are cooked or pickled in vinegar or mustard. Even if their taste would deteriorate were they to be cooked without meat and it is improved [only] because of the meat, nevertheless, [the blessing Borei pri haadamah should be recited over them even when cooked without meat. The rationale:] Since the way they are ordinarily prepared is to cook them with meat so that [the meat] would flavor them, the fact that they are [generally] eaten in this manner makes them important enough so that the blessing Borei pri haadamah is recited over them. [These concepts] do not [apply] with regard to garlic and the like7 that are not

12/14/2020, 12:19 PM

Shulchan Aruch: Chapter 205 - Laws Governing Blessing for Vegetables ...

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included in a cooked dish so that the other food will flavor them, but rather so that they flavor it. Therefore, the fact that they are eaten in this manner does not endow them with any more importance than they possess in and of themselves. [Hence, the blessing Shehakol nih’yah bidvaro is recited over them.] When [turnips, carrots, and the like] are eaten raw, the blessing Shehakol nih’yah bidvaro should be recited over them, because they are not planted with the intent of eating them in this manner.8 ‫יד‬,‫ אוֹ ְמלוִּחים אוֹ ְכּבוִּשׁים ֶשׁ ִדּיָנם ִכְּמֻבָשִּׁלים‬,‫ג ֵישׁ ִמיֵני ְיָרקוֹת ֶשֵׁאין ֶדֶּר ְלָאְכָלם ַח ִיּין )ֲאִפלּוּ ִﬠם ַפּת( ֶאָלּא ְמֻבָשִּׁלים‬ ‫ וְּמֻבָשִּׁלים אוֹ ְכּבוִּשׁים‬,"‫ְכּגוֹן ְכּרוּב ְדַּלַﬠת וְּתָרִדיןטו ְוַכיּוֵֹצא ָבֶּהם – ְמָבֵר ֲﬠֵליֶהם ְכֶּשֵׁהם ַחִיּין "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ‬ 2,‫טז‬."‫– "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬ ‫יח וְּמָבֵר ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי‬,‫ְוֵכן ִמיֵני ְלָפתוֹת )ֶשׁקּוֹ ִרין ריבי"ן ]ו[מערי"ן( יז ֶדֶּר ֲאִכיָלָתם הוּא ְלָאְכָלם ְמֻבָשִּׁלים‬ ‫יט ַוֲאִפלּוּ ִאם ָהיוּ ִמְשַׁתּ ִנּים ִלְג ִריעוָּתא ִאם ָהיוּ ְמֻבָשִּׁלים ְבּל ֹא‬.‫ָהֲאָדָמה" ְכֶּשֵׁהם ְמֻבָשִּׁלים אוֹ ְכּבוִּשׁים ְבֹּחֶמץ אוֹ ְבַּח ְרָדּל‬ ‫ ֵכּיָון ֶשַׁדּ ְרָכּם ְבָּכ ְלַבְשָּׁלם ִﬠם ָבָּשׂר ְכֵּדי ֶשׁ ִיֵּתּן ַטַﬠם ָבֶּהם – ֲהֵרי ֶדֶּר ֲאִכיָלָתם זוֹ‬,‫ָבָּשׂר ְוִנְשַׁתְּבּחוּ ֵמֲחַמת ַהָבָּשׂר‬ ‫ ֶשֵׁאין ַדּ ְרָכּם ִלְתָּנם ַבַּתְּבִשׁיל ְכֵּדי‬7,‫כ ַמה ֶשֵּׁאין ֵכּן ְבּשׁוּם ְוַכיּוֵֹצא בּוֹ‬."‫ַמְחִשׁיָבם ְלָבֵר ֲﬠֵליֶהם "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬ ‫ ְלִפיָכ ֵאין ֶדֶּר ֲאִכיָלָתם זוֹ ַמְחִשׁיָבָתם יוֵֹתר ֵמֲחִשׁיבוָּתם‬,‫ ֶאָלּא ְכֵּדי ֶשׁ ִיְּתּנוּ ֵהם ַטַﬠם בּוֹ‬,‫ֶשִׁיֵּתּן ַהַתְּבִשׁיל ָבֶּהם ַטַﬠם‬ 8:‫ ֶשֵׁאין זוֹ ֶדֶּר ֲאִכיָלָתם ֶשַׁﬠל ַדַּﬠת ֵכּן נוְֹטִﬠים אוָֹתן‬,"‫ וְּכֶשֵׁהם ַח ִיּים – ְמָבֵר ֲﬠֵליֶהם "ֶשַׁהֹכּל‬.‫ִבְּפֵני ַﬠְצָמן‬ 4 Similarly, when one eats dried kitniyos raw, he should recite the blessing Shehakol nih’yah bidvaro, because this is not the ordinary manner in which they are eaten. If, however, they are still fresh, he should recite the blessing Borei pri haadamah even on the pods that are fit to be eaten. To what does the above apply? To garden beans, for they are sown with the intent of being eaten raw. Kitniyos that are sown in fields, by contrast, are usually left [to dry] and to be eaten cooked. Therefore if one eats them — whether the kitniyos themselves or the pods — raw, even when they are fresh, one should recite merely the blessing Shehakol nih’yah bidvaro. ‫כא ֲאָבל ְבּעוָֹדם ְרֻטִבּים – ְמָבֵר‬.‫ ֶשֵׁאין זוֹ ֶדֶּר ֲאִכיָלָתם‬,"‫ ָהאוְֹכָלם ַחִיּים – ְמָבֵר "ֶשַׁהֹכּל‬,‫ד ְוֵכן ִקְט ִניּוֹת ְיֵבִשׁים‬ ‫ ֶשֵׁהן ִנְזָרִﬠים ַﬠל‬,‫כב ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבֶּשׁל ִגּנּוֹת‬.‫ ֲאִפלּוּ ַﬠל ַהַשּׁ ְרִביִטין ָה ְראוּ ִים ַלֲאִכיָלה‬,"‫"בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬ ‫ וְּלִפיָכ ֵאין ְמָב ְרִכים ֲﬠֵליֶהם ְכֶּשֵׁהם‬,‫ ַדּ ְרָכּם ְלָה ִניָחם וְּלֵהָאֵכלכג ְמֻבָשִּׁלים‬,‫ ֲאָבל ַה ִנְּזָרִﬠים ַבָּשּׂדוֹת‬,‫ַדַּﬠת ְלָאְכָלן ַח ִיּים‬ ‫ כד‬:‫ ֵבּין ַﬠל ַהִקְּטִניּוֹת ֵבּין ַﬠל ַהַשּׁ ְרִביִטין‬,"‫ ֶאָלּא "ֶשַׁהֹכּל‬,‫ ֲאִפלּוּ ְבּעוָֹדם ְרֻטִבּים‬,‫ַח ִיּים‬ 5 When vegetables were squeezed [for their juices], the blessing Shehakol nih’yah bidvaro should be recited on the juice, as it is for the juice of other produce. One should, however, recite the blessing Borei pri haadamah on the water in which they are cooked,9 as explained in sec. 202[:11]. ‫ – ְמָבֵר‬9‫ ֲאָבל ַﬠל ֵמי ִבּשּׁוָּלם‬.‫ה ְיָרקוֹת ֶשְׁסָּחָטן – ְמָבֵר ַﬠל ֵמיֵמיֶהם "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ"כה ְכַּﬠל ְשָׁאר ֵמי ֵפּרוֹת‬ ‫ כז‬:‫כו ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ר"ב‬,"‫"בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬ 6 When a vegetable is cut up, even if it is cut up into very small pieces,10 its blessing does not change as a result, as explained in sec. 202[:17]. ‫ כט‬:‫ ְוַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ר"ב‬8,‫כח‬,‫ – ל ֹא ִנְשַׁתֵּנּית ִבּ ְרָכתוֹ‬10‫ ֲאִפלּוּ ֶנְחַתּ ַלֲחִתיכוֹת ְקַטנּוֹת‬, ‫ו ֶיֶרק ְמֻחָתּ‬

12/14/2020, 12:19 PM

Shulchan Aruch: Chapter 206 - Laws Governing Interruptions and Errors ...

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Shulchan Aruch: Chapter 206 - Laws Governing Interruptions and Errors in Blessings Recited over Produce By Rabbi Schneur Zalman of Liadi

SECTION 206 The Laws Governing Interruptions and Errors in Blessings Recited over Produce. (1–15) ‫ וּבוֹ ט"ו ְסִﬠיִפים‬,‫רו ִדּין ֶהְפֵסק ְוָטעוּת ְבִּב ְרַכּת ַהֵפּרוֹת‬: 1 One who recited the blessing Borei pri haadamah over fruit that grows on trees fulfills his obligation, since the tree grows primarily from the earth1 [and derives its nurture from it]. If, by contrast, one recites the blessing Borei pri haetz on the produce of the earth, he does not fulfill his obligation. Therefore, if one is in doubt whether a specific type of produce is “the fruit of the trees” or “the fruit of the earth,” he should recite the blessing Borei pri haadamah, [since, by doing so,] he will fulfill his obligation in any case. If one recites the blessing Shehakol nih’yah bidvaro on any food, even on bread or wine, he fulfills his obligation.2 All the above applies after the fact. As an initial preference, however, one should recite the blessing specific to each food, unless he is still in doubt despite having studied [the laws of blessings], as stated in sec. 202[:24]. ‫ ֲאָבל ִאם ֵבַּר ַﬠל ֵפּרוֹת‬1,‫ב‬.‫א הוִֹאיל ְוִﬠַקּר ָהִאיָלן הוּא ִמן ָהָאֶרץ‬,‫א ֵבַּר ַﬠל ֵפּרוֹת ָהִאיָלן "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" – ָיָצא‬ ‫ ִאם הוּא ְמֻסָפּק ִבְּפ ִרי ִאם הוּא ְפּ ִרי ֵﬠץ אוֹ ְפּ ִרי ָהֲאָדָמה – ְיָבֵר‬, ‫ ְלִפיָכ‬1,‫ג‬.‫ָהָאֶרץ "בּוֵֹרא ְפּ ִרי ָהֵﬠץ" – ל ֹא ָיָצא‬ ‫ו‬.‫ ַוֲאִפלּוּ ַﬠל ַפּת ְוַי ִין‬2,‫ה‬,‫ד ְוַﬠל ַהֹכּל ִאם ֵבַּר "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ" – ָיָצא‬. ‫ ְוֵיֵצא ִמַמּה ַנְּפָשׁ‬,"‫"בּוֵֹרא ְפּ ִרי ָהֲאָדָמה‬ ‫ ֶאָלּא ִאם ֵכּן נוַֹלד לוֹ ָסֵפק ַאַחר ֶשָׁלַּמדז‬,‫ ֲאָבל ְלַכְתִּחָלּה ָצ ִרי ְלָבֵר ַﬠל ָכּל ָדָּבר ִבּ ְרָכתוֹ ַהְמּיֶֻחֶדת לוֹ‬,‫ְוָכל ֶזה ְבִּדיֲﬠַבד‬ ‫ ח‬:[‫ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ]ר"ב‬ 2 If both produce from “the fruit of the trees” and “the fruit of the earth” were in front of a person and he first recited the blessing on the fruit of the earth, he must recite a second blessing on the fruit of 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 “the fruit of the earth.” When does the above apply? When one recited the blessing without a specific intent. If, however, he specifically intended to cover the fruit of the trees as well, he fulfills his obligation. [This ruling applies] even when the fruit of the trees was not yet in his presence when he recited the blessing, but was brought to him [only] afterwards.3 ‫ ִכּי ל ֹא ִנְפַטר‬,‫ב ָהיוּ ְלָפָניו ְפּ ִרי ָהֲאָדָמה וְּפ ִרי ָהֵﬠץ וֵּבַר ְתִּחָלּה ַﬠל ְפּ ִרי ָהֲאָדָמה – ָצ ִרי ַלֲח ֹזר וְּלָבֵר ַﬠל ְפּ ִרי ָהֵﬠץ‬ ‫ְבִּב ְרַכּת "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" ֶאָלּא ְכֶּשֵׁבַּר ָﬠָליו ְול ֹא ְכֶּשֵׁבַּר ַﬠל ְפּ ִרי ָהֲאָדָמה‬. ‫ט ַוֲאִפלּוּ ל ֹא ָהיוּ ְפּ ִרי ָהֵﬠץ‬,‫ ֲאָבל ִאם ִנְתַכֵּוּן ִלְפֹטר ְבִּב ְרָכתוֹ ַגּם ְפּ ִרי ָהֵﬠץ – ָיָצא‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ִבְּמָבֵר ִבְּסָתם‬ 3,‫ י‬:‫ֲﬠַד ִין ְלָפָניו ְכֶּשֵׁבַּר ְוַאַחר ָכּ ֱהִביאוּהוּ ְלָפָניו‬

12/14/2020, 12:20 PM

Shulchan Aruch: Chapter 206 - Laws Governing Interruptions and Errors ...

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3 With regard to all these blessings, one must not interrupt between 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 honored.4 If a person made an interruption by speaking about a matter that does not concern [what he is] eating, he must repeat the blessing, as explained in sec. 167[:9]. It is even forbidden to interrupt by pausing silently for more than [the brief time span called] kdei dibbur, i.e., the time it takes for a student to greet his mentor [by saying] the three words, Shalom alecha, rabi (“Peace upon you, my teacher!”).5 If he paused longer, however, he is not required to repeat the blessing. Even as an initial preference, pausing for a purpose associated with [the food he is] eating is not considered an interruption at all.6 Therefore, when a person recites a blessing over a fruit, cuts it, and partakes of it, he should not cut it until after [he recites] the blessing, so that 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 sec. 168[:11]. There is no concern over the interruption and the delay between the blessing and eating that cutting [the fruit] caused, because it is necessary for eating. Nevertheless, one who eats a nut or the like should break [the shell] open and recite the blessing afterwards. [The rationale:] It might have become wormy or rotten inside [and thus unfit to eat,] in which case he would have recited the blessing in vain. ‫ ְוִאם ִהְפִסיק ְוִדֵבּר‬4,‫יב‬.‫ ֲאִפלּוּ ִמְפֵּני ַהָכּבוֹד ְוַה ִיּ ְרָאה‬1,‫יא‬,‫ג ָכּל ֵאלּוּ ַהְבָּרכוֹת ָצ ִרי ֶשׁלּ ֹא ַיְפִסיק ֵבּין ַהְבָּרָכה ַלֲאִכיָלה‬ ‫יג‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קס"ז‬, ‫ִדּבּוּר ֶשֵׁאינוֹ ְלֹצֶר ָהֲאִכיָלה – ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬ ‫ "ָשׁלוֹם‬:‫ ֶשֵׁהן ג' ֵתּבוֹת ֵאלּוּ‬,‫יד ֶשׁהוּא ְכֵּדי ְשֵׁאַלת ָשׁלוֹם ַתְּלִמיד ָלַרב‬,‫ַוֲאִפלּוּ ִבְּשִׁתיָקה ָאסוּר ְלַהְפִסיק יוֵֹתר ִמְכֵּדי ִדּבּוּר‬ ‫טז וְּשִׁהָיּה ֶשִׁהיא ְלֹצֶר ֲאִכיָלה – ֵאיָנהּ ֲחשׁוָּבה ֶהְפֵסק‬. ‫ ְוִאם ָשָׁהה יוֵֹתר – ֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬5,‫טו‬."‫ָﬠֶלי ַרִבּי‬ ‫ ְכֵּדי ֶשׁ ְיָּבֵר ַﬠל‬,‫ ַהְמָבֵר ַﬠל ַהְפּ ִרי ְוחוֵֹת ִמֶמּנּוּ ְואוֵֹכל – ל ֹא ַיְחֹתּ ַﬠד ַאַחר ַהְבָּרָכה‬, ‫ ְלִפיָכ‬6,‫יז‬.‫ְכָּלל ֲאִפלּוּ ְלַכְתִּחָלּה‬ ,‫יט ְוֵאין ָלֹחשׁ ְלֶהְפֵסק ְשִׁהַיּת ַהִחתּוּ ֵבּין ַהְבָּרָכה ַלֲאִכיָלה‬.‫יח ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קס"ח‬,‫ַהָשֵּׁלם ְלִמְצָוה ִמן ַהֻמְּבָחר‬ ‫הוִֹאיל ְוהוּא ֹצֶר ֲאִכיָלה‬. ‫ ְו ִנְמָצא ֵבַּר‬,‫ ִכּי ֶשָׁמּא ִהְתִליַﬠ ְבּתוֹכוֹ אוֹ ִנ ְרַקב‬, ‫ ָהאוֵֹכל ֱאגוֹז ְוַכיּוֵֹצא בּוֹ – ִיְשְׁבֶּרנּוּ ְוַאַחר ָכּ ְיָבֵר‬,‫וִּמָכּל ָמקוֹם‬ ‫ כ‬:‫ְלַבָטָּלה‬ 4 All the blessings may be recited in any language.7 Whether it is necessary to understand the blessings [or not] is discussed in sec. 185[:2].8 8,‫ כב‬:‫ ְוִאם ָצ ִרי ְלָהִבין ַהְבָּרכוֹת – ִנְתָבֵּאר ְבִּסיָמן קפ"ה‬7,‫כא‬.‫ד ָכּל ַהְבָּרכוֹת ֶנֱאָמרוֹת ְבָּכל ָלשׁוֹן‬ 5 A person must recite [a blessing] in an audible tone. Nevertheless, if he did not recite it audibly, he fulfills his obligation, provided he verbalizes the words with his lips, as explained in sec. 185[:3].9 9,‫ כד‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קפ"ה‬,‫כג וִּבְלַבד ֶשׁיּוִֹציא ִבְּשָׂפָתיו‬,‫ ְוִאם ל ֹא ִהְשִׁמיַﬠ – ָיָצא‬.‫ה ְוָצ ִרי ֶשַׁיְּשִׁמיַﬠ ְלָאְזָניו‬ 6 A person must be careful with regard to [factors that invalidate a blessing, for example, the presence of] feces,10 urine,11 revealed nakedness,12 or the fact that his heart sees his nakedness,13 as [is stated] with regard to the recitation of theShema. A woman is permitted to sit naked and recite a blessing,14 because when she is sitting, her private parts are covered by the earth or the bench on which she is sitting,15 and [also] by her legs when she straightens them and holds them closely

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together. This [leniency] does not apply with regard to a man, because his member and his testicles project outward and are visible. ‫כה ְוָהִאָשּׁה‬.‫ ְכּמוֹ ִבְּק ִריַאת ְשַׁמע‬13,‫ ְוִלבּוֹ רוֶֹאה ֶאת ָהֶﬠ ְרָוה‬12‫ ְו ִגלּוּי ֶﬠ ְרָוה‬11‫ וֵּמי ַרְגַל ִים‬10‫ו ְוָצ ִרי ִלָזֵּהר ִמצּוָֹאה‬ ‫ ִמְפֵּני ֶשִׁבּיִשׁיָבָתהּ ָפֶּניָה ֶשׁל ַמָטּה ְמֻכִסּים ַבַּקּ ְרַקעכז אוֹ ַבַּסְּפָסל ֶשִׁהיא יוֶֹשֶׁבת‬14,‫כו‬, ‫ֻמֶתֶּרת ֵליֵשׁב ֲﬠֻרָמּה וְּלָבֵר‬ ‫כט ַמה ֶשֵּׁאין ֵכּן ְבִּאישׁל ֶשַׁהִגּיד ְוַהֵבּיִצים בּוְֹלִטים‬,‫ וְּבַי ְרכוֶֹתיָה ְכֶּשַׁתְּשֶׁוה ַרְגֶליָה ְוֶתֱאֹסף אוָֹתן זוֹ ָלזוֹ‬15,‫כח‬,‫ָﬠָליו‬ ‫ לא‬:‫ְו ִנ ְרִאים‬ 7 A blessing should not be recited while one’s head is uncovered, as stated in sec. 91[:3].16 16,‫ לב‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן צ"א‬,‫ז ֵאין ְלָבֵר ְבִּגלּוּי ָהר ֹאשׁ‬ 8 Whenever one recites a blessing over an object, whether to partake of it,17 to enjoy its fragrance,18 or to perform a mitzvah with it,19 he must hold it in his right hand while reciting the [appropriate] blessing.20 There is an authority who states that, according to Kabbalah, one should not stick a knife into the fruit over which a blessing is being recited and hold the knife in his right hand [while reciting the blessing], for this is combining two opposites in a single matter. For the right hand produces effects associated with life,21 while a knife represents the power of Esav22 that shortens life, as explained in sec. 180[:6]. ‫ – ָצ ִרי ֶלֱאֹחז ִבּיִמינוֹ ְכֶּשׁהוּא‬19,‫ בּוֹ אוֹ ַלֲﬠשׂוֹת בּוֹ ִמְצָוהלה‬18,‫ אוֹ ְלָה ִריַחלד‬17,‫ח ָכּל ָדָּבר ֶשְׁמָּבֵר ָﬠָליו ְלָאְכלוֹלג‬ 20. ‫ְמָבֵר‬ ‫ ִכּי ֵהם ב' ֲהָפִכים‬,‫לו ֶשַׁﬠל ֶדֶּר ַהַקָּבָּלה ֵאין ִלְתֹחב ַהְפּ ִרי ֶשְׁמָּבֵר ָﬠָליו ְבַּסִכּין ְוֶלֱאֹחז ַהַסִּכּין ִבּיִמינוֹ‬,‫ְוֵישׁ ִמי ֶשׁאוֵֹמר‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬,‫ ַהְמַקֵצּר ַח ִיּים‬22‫ ְוַהַסִּכּין הוּא ֹכּחוֹ ֶשׁל ֵﬠָשׂו‬21,"‫ ֶשַׁהָיִּמין ִמֶמָּנּה "תּוְֹצאוֹת ַח ִיּים‬,‫ְבּנוֵֹשׂא ֶאָחד‬ ‫ לז‬:‫ק"פ‬ 9 If the person did not hold [the food over which he was reciting the blessing], but the food was in his presence when he recited the blessing, he fulfills his obligation. If he recited the blessing and the food was only brought to him afterwards, he must recite the blessing again,23 even if during the recitation of the blessing he had in mind [the food that would be brought to him later]. If, however, one recited a blessing on fruit that was in his presence and then he was brought other fruits of that same species or [even] of another type, but which were covered by the blessing recited over the first [fruit] — [either] because both [species] share the same blessing, or because the first was of primary importance (ikar) and the other was secondary (tafel) to it24 — 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 had in mind to also partake of the second type of fruit even if he did not specifically intend to cover it with this blessing. If, however, he did not think of eating the second type of fruit when he recited the blessing, he must recite a blessing over the second fruit if he had consumed the first fruit entirely before the second type was brought to him. If, however, some of the type of food [over which he recited the blessing] remained before him when a second type that resembled the first25 — i.e., they are both types of fruit or both types of beverages — was brought to him, there is no need to recite a

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blessing over the second. [The rationale:] As long as he is occupied with eating or drinking the first [type of food or beverage], it can be assumed that he did not divert his attention [from eating or drinking further] unless he actually [decided to stop eating and then] changed his mind [and desired to eat again]. For this is man’s ordinary pattern when he is occupied with eating or drinking — to continue and be drawn from eating one food to another and from drinking one beverage to another. If, however, he was drinking beer, and fish 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 [after partaking of the fish] he will then drink more [beer, the fish] is not covered by the original blessing [that he recited over the beer], unless he had the fish in mind, or it was in his presence at the time he recited the blessing [over the beer], as explained in sec. 212[:10]. (If, [however,] the exact same food was [later] brought to him, even if he had already entirely consumed the first [serving], he is not required to recite a second blessing, unless he [had consciously decided to stop eating and then] changed his mind [and decided to eat again]. Ordinarily, however, it can be assumed that one does not divert his attention from eating more of the same type of food that was before him when he recited the blessing if [more] were to be brought to him, because it is a person’s common pattern to be drawn after his food and to eat more of it, once he has begun eating.) There are authorities who maintain that the above principles were stated only with regard to a meal at which a person sits down26 to eat. When, by contrast, he eats fruits or the like, even if he sits down in a fixed setting to partake of them, his sitting down is of no consequence, because there is no concept of establishing a fixed setting [when it comes] to partaking of fruit. [Thus,] since [during his recitation of the blessing], he did not have in mind the fruit that would be brought to him after his recitation of the blessing, even though his decision to eat further is not a total change of mind, he must recite a second blessing in all instances. [This rule applies] even if [others] later brought him the exact same type of fruit [over which he already recited the blessing at first], and even if he had not yet [finished] eating the original fruit. [In this instance, we rule according to the former opinion and an additional blessing should not be recited, since we follow the principle:] When there is uncertainty with regard to a blessing, we rule leniently. Nevertheless, as an initial preference, [while reciting the blessing], it is desirable to be careful to have in mind to partake of everything [covered by this blessing] that one might be served. When guests are invited [by their host] to partake of fruits, since they rely on their host who invited them, it is as if they had in mind everything that he would bring them, as stated in sec. 179[:7]. Even if he brought them a different type of fruit after the first type was consumed entirely, they need not recite a second blessing. ‫לט ַאף ֶשֵׁבַּר ַﬠל ַדַּﬠת‬,‫לח ְוִאם ֵבַּר ְוַאַחר ָכּ ֵהִביאוּ ְלָפָניו‬.‫ ִאם ָהָיה ְלָפָניו ְכֶּשֵׁבַּר ָﬠָליו – ָיָצא‬,‫ט ְוִאם ל ֹא ֲאָחזוֹ ְכָּלל‬ 23,‫מ‬. ‫ֵכּן – ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬ ,‫מא אוֹ ִמִמּין ַאֵחר ֶשִׁנְּפַטר ַבְּבָּרָכה ָה ִראשׁוָֹנה‬,‫ֲאָבל ִמי ֶשֵׁבַּר ַﬠל ֵפּרוֹת ֶשְׁלָּפָניו ְוַאַחר ָכּ ֵהִביאוּ לוֹ יוֵֹתר ֵמאוֹתוֹ ַהִמּין‬ ‫ ֲאִפלּוּ ֵהִביאוּ ְלָפָניו ִמין‬, ‫ – ֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬24,‫מב אוֹ ֶשָׁה ִראשׁוֹן ִﬠָקּר ְוַהֵשִּׁני ָטֵפלמג‬,‫ְכּגוֹן ֶשִׁבּ ְרכוֵֹתיֶהם ָשׁווֹת‬ ‫מד‬.‫ ֶשְׁכָּבר ֲאָכלוֹ ֻכּלּוֹ‬,‫ָהַאֵחר ַאַחר ֶשָׁכָּלה ָה ִראשׁוֹן‬

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‫‪https://www.chabad.org/library/article_cdo/aid/3338334/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 206 - Laws Governing Interruptions and Errors ...‬‬

‫ְוהוּא ֶשְׁכֶּשֵׁבַּר ָהָיה ַדְּﬠתּוֹ ַגּם ַﬠל ַהֵשּׁ ִני ְלָאְכלוֹ‪ֲ ,‬אִפלּוּ ל ֹא ָהָיה ְבַּדְﬠתּוֹ ְבֵּפרוּשׁ ְלָפְטרוֹ ִבְּבָרָכה זוֹ‪,‬מה ֲאָבל ִאם ל ֹא ָה ְיָתה‬ ‫ַדְּﬠתּוֹ ָﬠָליו ִבְּשַׁﬠת ַהְבָּרָכה – ָצ ִרי ַלֲח ֹזר וְּלָבֵר ‪ִ ,‬אם ְכָּבר ָאַכל ָה ִראשׁוֹן ֹקֶדם ֶשֵׁהִביאוּ ִמין ָהַאֵחר ְלָפָניו‪ֲ .‬אָבל ִאם ֵישׁ‬ ‫ֲﬠַד ִין ְלָפָניו ִמִמּין ָה ִראשׁוֹן ְכֶּשֵׁהִביאוּ ְלָפָניו ִמין ַאֵחר ַהדּוֶֹמה ְלָה ִראשׁוֹן‪ְ 25,‬כּגוֹן ֶשְׁשֵּׁניֶהם ִמיֵני ֵפּרוֹת‪ ,‬אוֹ ֶשְׁשֵּׁניֶהם ִמיֵני‬ ‫ַמְשִׁקין – ֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר ָﬠָליו‪ֶ ,‬שָׁכּל ְזַמן ֶשׁהוּא עוֵֹסק ַבֲּאִכיַלת אוֹ ְשִׁתַיּת ָה ִראשׁוֹן – ֵאינוֹ עוֶֹשׂה ֶהַסּח ַהַדַּﬠת‬ ‫ִמן ַהְסָּתם‪ֶ ,‬אָלּא ִאם ֵכּן ִנְמַל ַמָמּשׁ‪ְ ,‬לִפי ֶשֵׁכּן ַדּ ְרכּוֹ ֶשׁל ָאָדם ְכֶּשׁהוּא עוֵֹסק ַבֲּאִכיָלה אוֹ ִבְּשִׁתָיּה‪ְ ,‬לִהָמֵּשׁ ָבּהּ ְוִלְגֹרר‬ ‫ֵמֲאִכיָלה ַלֲאִכיָלה וִּמְשִּׁתָיּה ִלְשִׁתָיּה‪.‬מו‬ ‫ֲאָבל ִאם שׁוֶֹתה ֵשָׁכר ְוֵהִביאוּ לוֹ ָדִּגים ְלַמֵתּק ַהְשִּׁתָיּה‪ַ ,‬אף ַﬠל ִפּי ֶשַׁהֹכּל ְבָּרָכה ַאַחת‪ְ ,‬וַגם ַהָדִּגים ֵהם ְטֵפִלים ְלַהֵשָּׁכר‪,‬‬ ‫ֶשַׁﬠל ְיֵדי ָכּ שׁוֶֹתה יוֵֹתר – ֵאיָנם ִנְפָט ִרים ִבְּבָרָכה ַאַחת‪ֶ ,‬אָלּא ִאם ֵכּן ָה ְיָתה ַדְּﬠתּוֹ ֲﬠֵליֶהם‪ ,‬אוֹ ֶשָׁהיוּ ְלָפָניו ִבְּשַׁﬠת‬ ‫ְבָּרָכה‪ְ ,‬כּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסיָמן רי"ב‪.‬מז‬ ‫ְוִאם ֵהִביאוּ ְלָפָניו ֵמאוֹתוֹ ַהִמּין ַמָמּשׁ‪ַ ,‬אף ִאם ְכָּבר ָאַכל ָה ִראשׁוֹן ֻכּלּוֹ – ֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר ‪ֶ ,‬אָלּא ִאם ֵכּן הוּא(‬ ‫ִנְמַל ַמָמּשׁ‪ֲ .‬אָבל ִבְּסָתם ֵאינוֹ עוֶֹשׂה ֶהַסּח ַהַדַּﬠת ִמִמּין ֶזה ֶשָׁהָיה ְלָפָניו ִבְּשַׁﬠת ַהְבָּרָכה ִלְהיוֹת ִנְמָנע ִמְלָּאְכלוֹ עוֹד‬ ‫‪.‬מח )ְכֶּשָׁיִּביאוּ ְלָפָניו‪ְ ,‬לִפי ֶשַׁדּ ְרכּוֹ ֶשׁל ָאָדם ְלִהָמֵּשׁ ַבֲּאִכיָלה וְּלַה ְרבּוֹת ָבּהּ ֵמַאַחר ֶשִׁהְתִחיל ָבּהּ‬ ‫ְוֵישׁ אוְֹמ ִרים‪,‬מט ֶשׁלּ ֹא ָאְמרוּ ֵכּן ֶאָלּא ִבְּסעוָּדה ֶשָׁאָדם קוֵֹבַﬠ ַﬠְצמוֹ ָבּהּ‪ֲ 26,‬אָבל ְבֵּפרוֹת ְוַכיּוֵֹצא ָבֶּהם‪ַ ,‬אף ִאם קוֵֹבַﬠ‬ ‫ַﬠְצמוֹ ָבֶּהם – ֵאין ְקִביָﬠתוֹ ְכּלוּם‪ֶ ,‬שֵׁאין ֶקַבע ְלֵפרוֹת‪ְ ,‬וֵכיָון ֶשׁלּ ֹא ָה ְיָתה ַדְּﬠתּוֹ ַﬠל ַמה ֶשֵּׁהִביאוּ ְלָפָניו ַאַחר ַהְבָּרָכה‪ַ ,‬אף‬ ‫‪ֶ.‬שֵׁאינוֹ ִנְמַל ַמָמּשׁ – ָצ ִרי ַלֲח ֹזר וְּלָבֵר ְבָּכל ִﬠ ְנָין‪ַ ,‬אף ִאם ֵהִביאוּ לוֹ ֵמאוֹתוֹ ַהִמּין ַמָמּשׁ‪ְ ,‬ול ֹא ָאַכל ֲﬠַד ִין ָה ִראשׁוֹן‬ ‫וְּסֵפק ְבָּרכוֹת ְלָהֵקל‪ .‬וִּמָכּל ָמקוֹם‪ְ ,‬לַכְתִּחָלּה טוֹב ִלָזֵּהר ִלְהיוֹת ַדְּﬠתּוֹ ַﬠל ָכּל ַמה ֶשָּׁיִּביאוּ לוֹ‪.‬נ‬ ‫ְואוֹ ְרִחים ַהְקּרוִּאים ֶלֱאֹכל ִמיֵני ֵפּרוֹת‪ֵ ,‬כּיָון ֶשַׁדְּﬠָתּם ַﬠל ַבַּﬠל ַהַבּ ִית ֶשִׁזְּמָּנם – ֲהֵרי ַדְּﬠָתּם ַﬠל ָכּל ַמה ֶשֵּׁהִביא‬ ‫ִלְפֵניֶהם‪,‬נא ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן קע"ט‪.‬נב ַוֲאִפלּוּ ֵהִביא ִלְפֵניֶהם ִמין ַאֵחר ַאַחר ֶשָׁכָּלה ָה ִראשׁוֹן – ֵאין ְצ ִריִכים ַלֲח ֹזר‬ ‫‪:‬וְּלָבֵר‬ ‫‪10 All the above applies when the first and the second types of fruit are of equal‬‬ ‫‪importance and one would not take precedence over the other if both were in the‬‬ ‫‪person’s presence [at the time he recited the blessing]. If, however, the second is‬‬ ‫‪more important than the first because it is one of the seven species [for which Eretz‬‬ ‫‪Yisrael was praised],27 or it is [personally] cherished more in the manner explained‬‬ ‫‪in sec. 211,28 it is not covered by the blessing recited over the first fruit. [This ruling‬‬ ‫‪applies] even if the second fruit was also in his presence at the time he recited the‬‬ ‫‪blessing over the first, but he recited the blessing without any specific intent and he‬‬ ‫‪did not have in mind to cover the second type of fruit with this blessing. Even‬‬ ‫‪though it can be assumed that he had it in mind [when reciting the blessing], it is‬‬ ‫‪not appropriate for [the blessing over] an entity that is not as important to‬‬ ‫‪incidentally cover an entity that is more important. [The more important fruit is‬‬ ‫‪covered by the blessing recited over the less important one,] only when he‬‬ ‫‪specifically intended to cover it, but not when one does not have that specific intent,‬‬ ‫‪(as stated in sec. 176).29 If the person intended to cover [the second food with the‬‬ ‫‪blessing recited over the first], it is covered [by that blessing], even if it was not in‬‬ ‫‪his presence at the time the blessing was recited. If [the second, more important‬‬ ‫‪fruit] was brought before the person while he was reciting the blessing, even though‬‬ ‫]‪it is more desirable than the first and cherished more by him, and [even if it was‬‬ ‫‪also one of the seven species, he should partake of the first initially (because he‬‬ ‫‪began to recite the blessing with it in mind).‬‬ ‫י ְוָכל ֶזה ְכֶּשָׁה ִראשׁוֹן ְוַהֵשּׁ ִני ֵהם ָשׁ ִוים ַבֲּחִשׁיבוּת‪ֶ ,‬שֵׁאין ָלֶזה ְקִדיָמה ַﬠל ֶזה ִאם ָהיוּ ְשֵׁניֶהם ְלָפָניו‪ֲ ,‬אָבל ִאם ַהֵשִּׁני‬ ‫ָחשׁוּב ֵמָה ִראשׁוֹן ִמְפֵּני ֶשׁהוּא ִמין ז'‪ 27,‬אוֹ ֶשׁהוּא ָחִביב‪ַ ,‬ﬠל ֶדֶּר ֶשִׁיְּתָבֵּאר ְבִּסיָמן רי"אנג‪ֵ – 28,‬אינוֹ ִנְפָטר ְבִּב ְרַכּת‬ ‫ָה ִראשׁוֹן‪ֲ ,‬אִפלּוּ ִאם הוּא ַגּם ֵכּן ְלָפָניו ִבְּשַׁﬠת ַהְבָּרָכה ֶאָלּא ֶשֵׁבַּר ִבְּסָתם ְול ֹא ִנְתַכֵּוּן ִלְפֹטר ַהֵשּׁ ִני ִבְּבָרָכה זוֹ‪ְ .‬וַאף ַﬠל ִפּי‬ ‫ֶשִׁמּן ַהְסָּתם ַדְּﬠתּוֹ ָﬠָליו‪ִ ,‬מָכּל ָמקוֹם ֵאינוֹ ְבִּדין ֶשׁ ִיְּפֹטר ֶשֵׁאינוֹ ָחשׁוּב ֶאת ֶהָחשׁוּב ְבֶּדֶר ְגָּרָרא‪ֶ ,‬אָלּא ִאם ֵכּן ִנְתַכֵּוּן‬ ‫ְלָפְטרוֹ ְבֵּפרוּשׁ‪ֲ ,‬אָבל ל ֹא ִבְּסָתםנד )ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קע"ו( נה‪ 29.‬וְּכֶשׁ ִנְּתַכֵּוּן ְלָפְטרוֹ – פּוְֹטרוֹ ֲאִפלּוּ ל ֹא ָהָיה‬ ‫ְלָפָניו ִבְּשַׁﬠת ְבָּרָכה‪.‬נו ְוִאם ֱהִביאוּהוּ ְלָפָניו ְבּעוֹדוֹ ְמָבֵר ‪ַ ,‬אף ַﬠל ִפּי ֶשׁהוּא ָיֶפה ִמן ָה ִראשׁוֹן ְוָחִביב ָﬠָליו ְוַגם הוּא ִמין‬

‫‪12/14/2020, 12:20 PM‬‬

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Shulchan Aruch: Chapter 206 - Laws Governing Interruptions and Errors ...

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https://www.chabad.org/library/article_cdo/aid/3338334/jewish/Shulcha...

‫ז' – י ֹאַכל ְתִּחָלּה ִמן ָה ִראשׁוֹן )ֵכּיָון ֶשִׁהְתִחיל ָﬠָליו ַהְבָּרָכה ֶשֵׁבַּר ָﬠָליו( נז‬: 11 If a person took a fruit in his hand with the intent of partaking of it and recited a blessing over it, but it fell from his hand and was lost, or it became so repugnant that it was no longer fit to be eaten, [even] if there was more of this type of fruit in his presence, he must recite another blessing on [the other fruit].30 [This ruling applies] even if he had [this additional fruit] in mind when he recited the blessing. [The rationale:] The blessing applies to [the fruit] that he held in his hand at the time he recited the blessing and [through] that, it covers all the other fruit. Thus, if he did not partake of [the fruit he was holding while reciting the blessing, the other fruit] is not covered by the blessing he recited on the one [he had held during the recitation]. 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]: 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 [concluding] his blessing. [When he now drinks], it is to this water that his blessing applied. There are authorities who maintain that a blessing covers all the food that is ready [to be eaten] and in a person’s presence that he had in mind [to eat at the time he recited the blessing. Therefore,] he need not recite a second blessing if the fruit over which he recited the blessing fell from his hand. Similarly, he need not recite another blessing, 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 that was before him on the table or on the bench next to him that was prepared [to provide him] with drink. This view should be given primacy, [because] one should follow a lenient approach when there is an uncertainty with regard to blessings.31 [The above applies] provided he clearly intended to eat and drink [from the other food and/or drink] in his presence, even if [the food or drink] over which he recited the blessing had not fallen from his hand. If, however, he did not have any specific intent, the blessing covers only what was in the person’s hand at the time he recited the blessing. Even if his intent was specifically to eat and drink more[food or drink], the blessing does not cover them unless they were in his presence at the time he recited the blessing. If, by contrast, [the other food or drink] was brought before him [only afterwards], he must recite a second blessing on it if the food in his hand fell from it, even in a situation where, had he eaten or drunk from what was in his hand, he would not have had to recite a blessing on [the other food or drink]. (The water in a water canal [represents a different situation]. Since all the water in the canal is intermingled and joined together, [it is like] a single body. Therefore, the blessing covers the entire body of water, including also the water that was not in the person’s presence at the time he recited the blessing.) ‫יא ָנַטל ְבָּידוֹ ְפּ ִרי ְלָאְכלוֹ וֵּבַר ָﬠָליו ְוָנַפל ִמָיּדוֹ ְוֶנֱאַבדנח אוֹ ִנְמַאס ַﬠד ֶשֵׁאינוֹ ָראוּי ַלֲאִכיָלהנט ְוֵישׁ ִמִמּין ֶזה ְלָפָניו עוֹד‬ ‫ס ְלִפי ֶשַׁהְבָּרָכה ָחָלה ַﬠל ֶזה ֶשָׁאַחז ְבָּידוֹ‬, ‫ ֲאִפלּוּ ָהְיָתה ַדְּﬠתּוֹ ֲﬠֵליֶהם ְכֶּשֵׁבַּר‬30,‫– ָצ ִרי ַלֲח ֹזר וְּלָבֵר ֲﬠֵליֶהם‬ ‫סא‬.‫ ֲאָבל ְכֶּשׁלּ ֹא ָאַכל ֶאת ֶזה – ל ֹא ִנְפַטר ַבְּבָּרָכה ֶשֵׁבַּר ַﬠל ֶזה‬,‫ ְוֶזה פּוֵֹטר ֶאת ֻכָּלּם‬, ‫ְכֶּשֵׁבַּר‬ ‫ ְלִפי ֶשְׁלָּכ‬,‫ ָהעוֵֹמד ַﬠל ַאַמּת ַהַמּ ִים – ְמָבֵר ְושׁוֶֹתה ַאף ַﬠל ִפּי ֶשַׁהַמּ ִים ֶשָׁהיוּ ְלָפָניו ְכֶּשֵׁבַּר ָחְלפוּ ְוָהְלכוּ‬,‫וִּמָכּל ָמקוֹם‬ 30,‫סב‬.‫ ַוֲﬠֵליֶהם ָחָלה ִבּ ְרָכתוֹ‬,‫ִנְתַכֵּוּן ִמְתִּחָלּה ֶשׁלּ ֹא ִלְשׁתּוֹת ַמ ִים ֵאלּוּ ֶאָלּא ַמה ֶשָׁיֹּבאוּ ַאַחר ִבּ ְרָכתוֹ‬ 12/14/2020, 12:20 PM

Shulchan Aruch: Chapter 206 - Laws Governing Interruptions and Errors ...

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https://www.chabad.org/library/article_cdo/aid/3338334/jewish/Shulcha...

‫ ְוֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר ָﬠָליו ִאם ָנַפל ִמָיּדוֹ‬,‫סג ֶשַׁהְבָּרָכה ָחָלה ַﬠל ָכּל ַמה ֶשּׁמּוָּכן ְלָפָניו ְוַדְﬠתּוֹ ָﬠָליו‬,‫ְוֵישׁ אוְֹמ ִרים‬ ‫ ְוֵכן ִאם ֵבַּר ַﬠל ַהכּוֹס ְו ִנְשַׁפּ ְוחוֵֹזר וְּמַמְלּאוֹ ִמן ַהַקּ ְנַקן ֶשׁעוֵֹמד ְלָפָניו ַﬠל ַהֻשְּׁלָחן אוֹ ַﬠל ַהַסְּפָסל‬.‫ַהְפּ ִרי ֶשֵׁבַּר ָﬠָליו‬ 31.‫ ְלָהֵקל ִבְּסֵפק ְבָּרכוֹת‬,‫ ְוֵכן ִﬠָקּר‬.‫ֶשֶׁאְצלוֹ מוָּכן ִלְשִׁתָיּה – ֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר ָﬠָליו‬ ‫ ֲאָבל ִבְּסָתם ֵאין‬,‫ ַאף ִאם ל ֹא ָהָיה נוֵֹפל ִמָיּדוֹ ַמה ֶשֵּׁבַּר ָﬠָליו‬,‫ְוהוּא ֶשָׁה ְיָתה ַדְּﬠתּוֹ ְבֵּברוּר ֶלֱאֹכל ְוִלְשׁתּוֹת ִמַמּה ֶשְּׁלָּפָניו‬ ‫סד‬.‫ַהְבָּרָכה ָחָלה ֶאָלּא ַﬠל ַמה ֶשְּׁבָּידוֹ ִבְּשַׁﬠת ַהְבָּרָכה‬ ‫ ֲאָבל‬,‫ַוֲאִפלּוּ ִאם ָהְיָתה ַדְּﬠתּוֹ ְבֵּברוּר ֶלֱאֹכל ְוִלְשׁתּוֹת עוֹד – ֵאין ַהְבָּרָכה ָחָלה ַﬠל ֶזה ֶאָלּא ְכֶּשׁהוּא ְלָפָניו ִבְּשַׁﬠת ַהְבָּרָכה‬ ‫ ֲאִפלּוּ ְבָּמקוֹם ֶשׁלּ ֹא ָהָיה ָצ ִרי‬,‫ִאם ַאַחר ָכּ ֱהִביאוּהוּ ְלָפָניו – ָצ ִרי ַלֲח ֹזר וְּלָבֵר ָﬠָליו ִאם ָנַפל ַמה ֶשְּׁבָּידוֹ ִמֶמּנּוּ‬ ‫סה‬. ‫ְלָבֵר ָﬠָליו ִאם ָהָיה אוֵֹכל אוֹ שׁוֶֹתה ִמַמּה ֶשְּׁבָּידוֹ ְכֶּשֵׁבַּר‬ (‫ ַאף ַﬠל ַמה ֶשּׁלּ ֹא ָהָיה ְלָפָניו‬,‫ ֵכּיָון ֶשֵׁהם ְמֹעָרִבים וְּמֻחָבּ ִרים ְוגוּף ֶאָחד ֵהם – ַהְבָּרָכה ַﬠל ֻכָּלּם‬,‫וַּבַמּ ִים ֶשְׁבַּאַמּת ַהַמּ ִים‬ ‫סו )ִבְּשַׁﬠת ַהְבָּרָכה‬: 12 All the above applies when the person eats or drinks alone. [Different rules apply] if there are others with him and he is reciting the blessing for them as well, to enable them to fulfill their obligation. If the object fell from his hand after he recited the blessing, there are authorities who maintain that there is no need for him to recite a blessing again when the others partake of [the food or drink] after his blessing [and then more is brought to him]. For the blessing [he recited] also covers the food that was in the hands of others — and, indeed, even if it was not held in their hands, but merely present before them. For his blessing applies to the food that was placed before them [as well]. Therefore, he too is not required to recite another blessing on what is brought to him afterwards. He should, however, be careful not to [needlessly] interrupt by speaking in the interim.32 ‫ ֲאָבל ִאם ֵישׁ ֲאֵח ִרים ִﬠמּוֹ ְוהוּא ְמָבֵר ַגּם ָלֶהם ְלהוִֹציָאם ְיֵדי חוָֹבָתן ְוָנַפל ַמה‬,‫יב ְוָכל ֶזה ְכֶּשׁאוֵֹכל אוֹ שׁוֶֹתה ְלַבדּוֹ‬ ‫ ֲאִפלּוּ ל ֹא‬,‫ ִכּי ַהְבָּרָכה ָחָלה ַגּם ַﬠל ַמה ֶשְּׁבַּיד ֲאֵח ִרים‬, ‫ֶשְּׁבָּידוֹ ַאַחר ַהְבָּרָכה – ֵישׁ אוְֹמ ִרים ֶשֵׁאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬ ‫ ְוָלֵכן ַגּם הוּא ֵאין ָצ ִרי‬,‫ָאֲחזוּ ְבָּיָדם ֶאָלּא ָהָיה ִלְפֵניֶהם – ַהְבָּרָכה ָחָלה ַﬠל ַמה ֶשִּׁלְּפֵניֶהם ְכֶּשֵׁהם טוֲֹﬠִמים ַאַחר ִבּ ְרָכתוֹ‬ 32,‫ סח‬:‫סז ַרק ֶשׁלּ ֹא ַיְפִסיק ֵבּי ְנַת ִים ְבִּשׂיָחה‬, ‫ַלֲח ֹזר וְּלָבֵר ַﬠל ַמה ֶשְּׁמִּביִאים לוֹ ַאַחר ָכּ‬ 13 Whenever a person must recite another blessing [because] his first blessing was recited in vain, afterwards he must recite the phrase,33 Baruch shem k’vod malchuso leolam va’ed, “Blessed be the name of His glorious kingdom forever and ever.”34 This also applies whenever one utters G-d’s name in vain.35 If the food fell from his hand or the cup spilled36 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] verse37 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. ‫ "ָבּרוּ ֵשׁם ְכּבוֹד‬33:‫יג ְוָכל ָמקוֹם ֶשׁהוּא ָצ ִרי ַלֲח ֹזר וְּלָבֵר וִּב ְרָכתוֹ ָה ִראשׁוָֹנה ִהיא ְלַבָטָּלה – ָצ ִרי לוַֹמר ַאֲחֶריָה‬ 35,‫סט‬.‫ ְוֵכן ָכּל ִמי ֶשַׁמְּזִכּיר ֵשׁם ָשַׁמ ִים ְלַבָטָּלה‬34."‫ַמְלכוּתוֹ ְלעוָֹלם ָוֶﬠד‬ ‫ע ֶשְׁיֵּהא ִנ ְרֶאה ְכּקוֵֹרא‬," ‫ "ַלְמֵּד ִני ֻחֶקּי‬:‫ ֹקֶדם ֶשָׁאַמר "ֱא ֵהינוּ" – ְיַסֵיּם ְוי ֹאַמר‬36‫ְוִאם ָנַפל ִמָיּדוֹ ָהֹאֶכל אוֹ ִנְשַׁפּ ַהכּוֹס‬ ‫ עא‬:"‫ ְוֵכן ָכּל ְבָּרָכה ְלַבָטָּלה ֶשׁ ִנְּזַכּר ֹקֶדם ֶשׁיּ ֹאַמר "ֱא ֵהינוּ‬.‫ ְוֵאין ָכּאן ַהְזָכַּרת ֵשׁם ָשַׁמ ִים ְלַבָטָּלה‬37,‫ָפּסוּק‬ 14 [A person should act in the following manner if] he recited a blessing over water and then heard that a person in the neighborhood had died. [At such a time,] it is customary to pour out all the water in the neighborhood that had been drawn.38 [Nevertheless,] he should drink a small amount of the water so that his blessing will not have been recited in vain and then he should pour out the remainder. [This holds true] even according to those who say that the reason for theabove custom is 12/14/2020, 12:20 PM

Shulchan Aruch: Chapter 206 - Laws Governing Interruptions and Errors ...

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that the Angel of Death places a drop of the blood of death in the water and one who drinks from it endangers himself. Nevertheless, “one who upholds a commandment will not know any evil matter.”39 Once he drinks a little and thus his blessing is no longer in vain, he should pour out the rest because of concern for the danger. If [after reciting a blessing for water,] one hears that the present momentis the exact moment of the equinox or the solstice,40 he should wait a bit, so that the [exact] moment of the equinox or solstice passes and [only] then drink. For some authorities maintain that it is only dangerous to partake of this water at the [actual] time of the equinox. Even according to the authorities who maintain that it is dangerous to drink the water afterwards, if a piece of iron had not been placed in it at the time of the equinox, [one may,] nevertheless, [rest assured that] “one who upholds a commandment will not know any evil matter.”41 ‫ ֶשִׁבְּשׁכוַּנת ַהֵמּתעג – ִיְשֶׁתּה ְמַﬠט ִמן‬38‫עב וִּמ ְנָהג ִלְשֹׁפּ ָכּל ַמ ִים ְשׁאוִּבין‬,‫יד ֵבַּר ַﬠל ַהַמּ ִים ְוָשַׁמע ֶשֵׁיּשׁ ֵמת ַבְּשּׁכוָּנה‬ ‫עד ְוַאף ְלָהאוְֹמ ִריםעה ֶשַׁטַּﬠם ַהִמּ ְנָהג הוּא ִמְפֵּני ֶשַׁמְּלַא‬.‫ַהַמּ ִים ֶשׁלּ ֹא ְתֵּהא ִבּ ְרָכתוֹ ְלַבָטָּלה ְוַאַחר ָכּ ִיְשֹׁפּ ַהְשָּׁאר‬ ‫ וֵּמַאַחר‬39,‫עו‬,"‫ ִמָכּל ָמקוֹם "שׁוֵֹמר ִמְצָוה ל ֹא ֵיַדע ָדָּבר ָרע‬,‫ַהָמֶּות ַמִטּיל ִטַפּת ַדּם ַהָמֶּות ַבַּמּ ִים ְוַהשּׁוֶֹתה ֵמֶהן ִמְסַתֵּכּן‬ ‫עז‬.‫ֶשָׁשָּׁתה ְמַﬠט ֶשֵׁאין ִבּ ְרָכתוֹ ְלַבָטָּלה – ִיְשֹׁפּ ַהְשָּׁאר ִמשּׁוּם ֲחַשׁשׁ ַסָכָּנה‬ ‫ ִכּי ֵישׁ אוְֹמ ִרים ֶשֵׁאין ַסָכָּנה ָבֶּהם ֶאָלּא‬,‫ – ַיְמִתּין ְמַﬠט ַﬠד ֶשָׁﬠְבָרה ַהְתּקוָּפה ְו ִיְשֶׁתּה‬40‫ְוִאם ָשַׁמע ֶשַׁהְתּקוָּפה נוֶֹפֶלת‬ ‫עח ְוַאף ָהאוְֹמ ִרים ֶשָׁכּל ֶשׁלּ ֹא ָהָיה ָבֶּהם ַבּ ְרֶזל ִבְּשַׁﬠת ַהְתּקוָּפה ֵישׁ ַסָכָּנה ִלְשׁתּוֹת ֵמֶהם ַגּם‬.‫ִלְשׁתּוֹת ִבְּשַׁﬠת ַהְתּקוָּפה‬ 41,‫ עט‬:"‫ ִמָכּל ָמקוֹם "שׁוֵֹמר ִמְצָוה ל ֹא ֵיַדע ָדָּבר ָרע‬, ‫ַאַחר ָכּ‬ 15 A person who pours off a little bit of water before drinking out of concern for harmful water,42 should pour the water off before he recites the blessing and not afterwards, [so as not to] denigrate the blessing. ‫ – ִיְשֹׁפּ ֹקֶדם ֶשַׁיְּתִחיל ְלָבֵר ְול ֹא ַאַחר‬42,‫טו ַהשּׁוֶֹתה ַמ ִים ְושׁוֵֹפ ְמַﬠט ֹקֶדם ְשִׁתָיּתוֹ ִמשּׁוּם ֲחַשׁשׁ ַמ ִים ָהָרִﬠיםפ‬ ‫ פב‬:‫פא ִמשּׁוּם ִבְּזיוֹן ַהְבָּרָכה‬,‫ַהְבָּרָכה‬

12/14/2020, 12:20 PM

Shulchan Aruch: Chapter 207 - Laws Governing Blessing to be Recited ...

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https://www.chabad.org/library/article_cdo/aid/3338336/jewish/Shulcha...

Shulchan Aruch: Chapter 207 - Laws Governing Blessing to be Recited After Partaking of Produce By Rabbi Schneur Zalman of Liadi

SECTION 207 The Laws Governing the Blessing to be Recited After Partaking of Produce. (1–2) ‫ וּבוֹ ב' ְסִﬠיִפים‬,‫רז ִדּין ְבָּרָכה ַאֲחרוָֹנה ַﬠל ֵפּרוֹת‬: 1 The blessing Borei nefashos (“…Who created souls…”) should be recited [after partaking] of “the fruit of trees,” with the exception of those from the five species,1 as will be stated in sec. 208,2 on “the produce of the earth,” on leafy vegetables,3 and on all foods that do not grow from the earth.4 If one partook of the minimum measure5 of any of these types of foods, he should recite [only] one blessing,6 since the same blessing is recited for all [these types of food]. This same law applies if one ate and drank. This blessing concludes without the mention of G-d’s name, Baruch chei haolamim, “Blessed is He Who is the life of all worlds.”7 [This ruling — whereby only the word Baruch is recited — reflects a compromise,] because there are authorities who maintain that [our Sages] ordained a concluding blessing for it8 and other authorities maintain that they ordained that its recitation employ the short format [for blessings].9 ‫ ְוָכל ָדָּבר ֶשֵׁאין ִגּדּוּלוֹ‬3,‫ ְוַﬠל ָכּל ֵפּרוֹת ֲאָדָמה ִויָרקוֹת‬2,‫א‬,‫ ֶשִׁיְּתָבֵּאר ְבִּסיָמן ר"ח‬1‫ חוּץ ֵמה' ִמי ִנים‬,‫א ַﬠל ֵפּרוֹת ָהִאיָלן‬ ‫ ִמָכּל ִמין ָוִמין ִמִמּי ִנים ֵאלּוּג – ְמָבֵר‬5‫ב ְוִאם ָאַכל ְכִּשׁעוּר‬."‫ – ְמָבֵר ְלַאֲחֵריֶהם "בּוֵֹרא ְנָפשׁוֹת ַרבּוֹת‬4‫ִמן ָהָאֶרץ‬ ‫ה‬.‫ד ְוהוּא ַהִדּין ִאם ָאַכל ְוָשָׁתה‬.‫ ֵכּיָון ֶשִׁבּ ְרָכָתם ָשָׁוה‬6,‫ְלַאֲחֵריֶהם ְבָּרָכה ַאַחת‬ ‫ ְוֵישׁ‬8,‫ז‬,‫ ְלִפי ֶשֵׁיּשׁ אוְֹמ ִרים ֶשִׁתְּקּנוּ ָבּהּ ֲחִתיָמה‬7,‫ו‬,"‫ "ָבּרוּ ֵחי ָהעוָֹלִמים‬:‫ ֶשׁאוֵֹמר‬,‫וְּבָרָכה זוֹ חוֵֹתם ָבּהּ ְבּל ֹא ֵשׁם‬ 9,‫ ט‬:‫ ֶאָלּא הוּא ַמְטֵבַּﬠ ָקָצר‬,‫אוְֹמ ִריםח ֶשׁלּ ֹא ִתְּקּנוּ‬ 2 The meaning of the term vechesronan [in this blessing]resembles [that of the term machsorecha alai in the verse:]10 “All your needs (machsorecha) are my [responsibility],” i.e., [vechesronan means] “what [people] need for their sustenance,” what they lack and must have in order to exist, what they could not do without, e.g., bread [i.e., sustaining food,] and water. [The blessing continues:] “for everything that You have created with which to grant vitality to” — this refers to the other entities that G-d created from which [man] derives pleasure, like fruit.11 Others say that the term chesronan is linked to the phrase “for everything that You created to grant vitality to,” i.e., [You created beings] that are lacking and need “everything You created to grant vitality to….” The term chei (“life of”) should be pronounced chei, i.e., vocalized with a tzeirei. The sections [208–211 are] not extant. They were never printed in the [Alter 12/14/2020, 12:21 PM

‫‪https://www.chabad.org/library/article_cdo/aid/3338336/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 207 - Laws Governing Blessing to be Recited ...‬‬

‫‪Rebbe’s] Shulchan Aruch. The themes discussed in them can be found in the Alter‬‬ ‫‪Rebbe’s Seder Birkas HaNehenin.12‬‬ ‫ב " ְוֶחְסרוָֹנן"‪ ,‬הוּא ִמְלּשׁוֹן‪ָ" 10‬כּל ַמְחסוֹ ְר ָﬠָלי"‪,‬י ְכּלוַֹמר ָצ ְרֵכי ִספּוָּקן‪ֶ ,‬שֵׁהם ֲחֵס ִרים וְּצ ִריִכים ָלֶהם ְלֹצֶר ִקיּוּם‬ ‫ֲחיּוָּתם‪ֶ ,‬שִׁאי ֶאְפָשׁר ָלֶהם ְלִהְתַקֵיּם זוָּלָתם‪ְ ,‬כּגוֹן ֶלֶחם וַּמ ִים‪ְ .‬ו"ַﬠל ָכּל ַמה ֶשָּׁבָּראָתיא ְלַהֲחיוֹת ָבֶּהם"‪ֵ ,‬הם ְשָׁאר ַהְדָּב ִרים‬ ‫ֶשְׁבָּרָאם ְלִהְתַﬠֵנּג ָבֶּהם‪ְ ,‬כּגוֹן ִמיֵני ֵפּרוֹת‪.‬יב‪11,‬‬ ‫ְוֵישׁ אוְֹמ ִרים‪,‬יג ֶשׁ"ֶחְסרוָֹנן" הוּא ָדּבוּק ְל"ַﬠל ָכּל ַמה ֶשָּׁבָּראָת"‪ְ ,‬כּלוַֹמר ֶשֵׁהם ֲחֵס ִרים וְּצ ִריִכים ְל"ָכל ַמה ֶשָּׁבָּראָת‬ ‫‪ְ'".‬לַהֲחיוֹת כוּ‬ ‫ָצ ִרי לוַֹמר "ֵחי" ְבֵּצֵר"י‪ :‬יד‬ ‫הסימנים החסרים לא נדפסו בתוך הש"ע מעולם וכל מבקשם ימצאם ]לקמן[ בתוך סדר ברכת הנהניןטו מהרב‬ ‫המחבר זצלה"ה‪.‬טז‬

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Shulchan Aruch: Chapter 212 - [Blessing Over Food of] Primary Import...

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Shulchan Aruch: Chapter 212 - [Blessing Over Food of] Primary Importance Covers [Food of] Secondary Importance By Rabbi Schneur Zalman of Liadi

SECTION 212 [The Blessing Over Food of] Primary Importance Covers [Food of] Secondary Importance. (1–11) ‫ וּבוֹ י"א ְסִﬠיִפים‬,‫ריב ֶשָׁהִﬠָקּר פּוֵֹטר ֶאת ַהָטֵּפל‬: 1 Whenever [one partakes of a food that is of] primary importance together with a food of secondary importance, he should recite the blessing over the food that is of primary importance and [with that blessing], cover the food of secondary importance.1 [This applies] both with regard to the blessing recited before partaking of the food (berachah rishonah) and the blessing recited after partaking of it (berachah acharonah). Needless to say, [this applies] if the secondary food is mixed together with the primary food, for example: a) any mixture of two foods, when one is of primary importance and the other comes only to improve and enhance it,2 b) they are both of primary importance, but there is a larger amount of one and a smaller amount of the other, in which instance, the food that constitutes the majority [of the mixture] is considered of primary importance, and the other of secondary importance, or c) when the actual substance of grain3 is part of a mixture, in which instance, even if there is only a small amount of grain, it is considered to be of primary importance.4 [Moreover,] even if [the primary food] is not actually mixed together with the secondary food, but was prepared with the intent that the two be eaten together — for example, a dough that was filled with fruit5 — [one should recite the blessing only on the primary food. Indeed,] even when one eats the secondary food by itself after reciting the blessing over the primary food, there is no need to recite a second blessing.6 [Furthermore,]even if [the two types of food] are not mixed together at all, but rather, one is primarily partaking of one type of food and partakes of the second only because of the first7 — i.e., were he not to partake of the first, he would not partake of the second at this time at all — [the second type of food] is considered as auxiliary to the first and is covered by its blessing. [This rule applies] even if [the second food] is bread, which is the most prestigious of all foods. For example, a person desires to eat salted fish [or other salted food] and eats bread with it so that [the salted fish] will not harm his throat. [The bread] thus becomes secondary to the fish and is covered by its blessing. [The above ruling applies,] provided the person is not hungry and does not desire to partake of the bread at all, and would definitely not eat it now, were [he] not [to partake of] the salted food. If, however, he also desires to partake of bread, even if he eats it together with the salted food, it is not secondary to [the salted food], even

12/14/2020, 12:21 PM

Shulchan Aruch: Chapter 212 - [Blessing Over Food of] Primary Import...

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https://www.chabad.org/library/article_cdo/aid/3338337/jewish/Shulcha...

if he desires [the salted food] more [than the bread]. One must recite the blessing HaMotzi over [the bread] and cover the salted food with that blessing,8 since [salted products] are foods commonly served in the midst of a meal and which are [therefore] always covered by the blessing over bread, even though they are not served because of it, as explained in sec. 177[:1]. ‫ג‬.‫ ֵבּין ִמְבָּרָכה ִראשׁוָֹנה ֵבּין ִמְבָּרָכה ַאֲחרוָֹנה‬1,‫ב‬,‫א ָכּל ֶשׁהוּא ִﬠָקּרא ְוִﬠמּוֹ ְטֵפָלה – ְמָבֵר ַﬠל ָהִﬠָקּר וּפוֵֹטר ֶאת ַהְטֵּפָלה‬ ‫ ְכּגוֹן ָכּל ַתֲּﬠֹרֶבת ְשֵׁני ִמי ִנים ֶשָׁהֶאָחד הוּא ִﬠָקּר ְוַהֵשִּׁני ֵאינוֹ ֶאָלּא ְלַתְקּנוֹ‬,‫ֵאין ָצ ִרי לוַֹמר ִאם ַהְטֵּפָלה ְמֹעֶרֶבת ִﬠם ָהִﬠָקּר‬ ‫ה אוֹ‬,‫ ֶשָׁהֹרב ֶנְחָשׁב ִﬠָקּר ְוַהמּוָּﬠט ָטֵפל‬,‫ אוֹ ֲאִפלּוּ ְשֵׁניֶהם ִﬠָקּר ֶאָלּא ֶשָׁהֶאָחד ְמֻרֶבּה ְוָהֶאָחד מוָּﬠט‬2,‫ד‬,‫וְּלַהְכִשׁירוֹ‬ 4,‫ז‬.‫ ֶשֲׁאִפלּוּ הוּא מוָּﬠט ֶנְחָשׁב ִﬠָקּר‬3,‫ְבַּתֲﬠֹרֶבת ַמָמּשׁוּתו ָדָּגן‬ ‫ ְוָאז ֲאִפלּוּ‬5,‫ח‬,‫ ְכּגוֹן ִﬠָסּה ְמֻמֵלּאת ְבֵּפרוֹת‬,‫ ֶאָלּא ֶשַׁנֲּﬠָשׂה ַﬠל ַדַּﬠת ֶלֱאֹכל ְשֵׁניֶהם ַיַחד‬,‫ַוֲאִפלּוּ ֵאינוֹ ְמֹעָרב ַמָמּשׁ ִﬠם ַהָטֵּפל‬ 6,‫ט‬. ‫אוֵֹכל ַהָטֵּפל ְלַבדּוֹ ַאַחר ֶשֵׁבַּר ַﬠל ָהִﬠָקּר – ֵאין ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬ ‫י ֶאָלּא ֶשִׁﬠַקּר ָהֲאִכיָלה הוּא ִמִמּין ֶאָחד ְוַהֵשּׁ ִני ֵאינוֹ ָבּא ֶאָלּא ֵמֲחַמת‬,‫ֶאָלּא ֲאִפלּוּ ֵאיָנן ְמֹעָרִבין ְכָּלל ֶזה ִﬠם ֶזה‬ ‫ ֲאִפלּוּ‬,‫יב ֲהֵרי הוּא ָטֵפל ֵאָליו ְו ִנְפָטר ְבִּב ְרָכתוֹ‬,‫ ֶשִׁאם ל ֹא ָהָיה אוֵֹכל ָה ִראשׁוֹן ל ֹא ָהָיה אוְֹכלוֹ ְכָּלל ַﬠָתּה‬7,‫יא‬,‫ָה ִראשׁוֹן‬ ‫ ְכּגוֹן ִמי ֶשָׁחֵפץ ֶלֱאֹכל ָדּג ָמלוַּח וְּכֵדי ֶשׁלּ ֹא ַיִזּיֶקנּוּ ִבּ ְגרוֹנוֹ אוֵֹכל ִﬠמּוֹ ַפּת – ֲהֵרי‬,‫ ֶשׁהוּא ָחשׁוּב ִמָכּל ַהִמּי ִנים‬,‫הוּא ֶלֶחם‬ 1,‫יג‬.‫הוּא ְטֵפָלה ַלָדּג ְו ִנְפֶטֶרת ְבִּב ְרָכתוֹ‬ ‫ ֲאָבל ִאם הוּא ָתֵּאב ַגּם‬,‫ ְול ֹא ָהָיה אוְֹכלוֹ ְכָּלל ַﬠְכָשׁו ִאם ל ֹא ַהָמִּליַח‬,‫ְוהוּא ֶשֵׁאינוֹ ָרֵﬠב ְוֵאינוֹ ָתֵּאב ְכָּלל ַלֲאִכיַלת ַהַפּת‬ ‫ ְוָצ ִרי ְלָבֵר ָﬠֶליָה‬,‫ ֲאִפלּוּ ִאם ָתֵּאב לוֹ יוֵֹתר‬,‫ ַאף ַﬠל ִפּי ֶשׁאוְֹכלוֹ ִﬠם ַהָמִּליַח – ֵאיָנהּ ְטֵפָלה ֵאָליו‬,‫ַלֲאִכיַלת ַפּת‬ ‫ ֶשֵׁהם ִנְפָט ִרים ְלעוָֹלם ְבִּב ְרַכּת‬,‫ הוִֹאיל ְוהוּא ִמְדָּב ִרים ֶשַׁדּ ְרָכּן ָלבוֹא תּוֹ ַהְסּעוָּדה‬8,‫יד‬,‫"ַהמּוִֹציא" וּפוֵֹטר ֶאת ַהָמִּליַח‬ ‫ טו‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קע"ז‬,‫ ַאף ֶשֵׁאיָנם ָבִּאים ֵמֲחָמָתהּ‬,‫ַהַפּת‬ 2 Similarly, if one ate bread dipped in an alcoholic beverage before his meal, he must recite the blessing HaMotzi over the bread and cover the alcoholic beverage [with that blessing].9 True, his primary intent is for the alcoholic beverage and he soaks the bread in it and eats it only because the alcoholic beverage is potent and difficult for him to drink by itself. Nevertheless, since he is eating it before his meal, his intent is certainly also to satiate his heart [with the bread]. Therefore, the bread is not considered as secondary to the alcoholic beverage. Accordingly, he must recite the blessing HaMotzi over the bread10 and [thereby] cover thealcoholic beverage [with that blessing].11 [This ruling applies] even if his intent is not to whet his appetite, in which instance, the alcoholic beverage would not be covered by the blessing over the bread if one would drink it by itself, as stated in sec. 174[:3]. Moreover, even if one soaked bread in wine — which would require the recitation of the blessing Borei pri hagafen12 even during a meal — there is no need to recite a blessing over the wine the bread absorbs when soaked in it. Since he also intends to satisfy his heart, the bread is considered of primary importance and the wine, of secondary import. For whenever there is a mixture of a grain product with another food, as long as one also intends to partake of the grain product [for its own sake], the grain product is considered of primary importance, even when one’s fundamental intent is for the other food, as stated in sec. 208.13 ‫ ֶאָלּא ִמְפֵּני ֶשׁהוּא‬,‫ ַאף ַﬠל ִפּי ֶשִׁﬠַקּר ַכָּוָּנתוֹ ָבֶּזה ַﬠל ַהֵיּין ָשָׂרף‬9,‫ב ְוֵכן ִמי ֶשׁאוֵֹכל ִלְפֵני ְסעוָּדה ַפּת ְשׁרוָּיה ְבֵּיין ָשָׂרף‬ ‫ ֵכּיָון ֶשׁהוּא ִלְפֵני ַהְסּעוָּדה ַוַדּאי ַכָּוָּנתוֹ ַגּם ֵכּן ִלְסֹעד‬,‫ ִמָכּל ָמקוֹם‬,‫ָחָזק ְוָקֶשׁה לוֹ ִלְשׁתּוֹתוֹ ְלַבדּוֹ שׁוֶֹרה בּוֹ ַפּת ְואוְֹכלוֹ‬ ‫ ֲאִפלּוּ ֵאין‬11,‫ וּפוֵֹטר ֶאת ַהֵיּין ָשָׂרףיז‬10,‫טז‬,"‫ ְוָצ ִרי ְלָבֵר ָﬠֶליָה "ַהמּוִֹציא‬,‫ וְּלִפיָכ ֵאין ַהַפּת ְטֵפָלה ְלַהֵיּין ָשָׂרף‬,‫ַהֵלּב‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן‬,‫ ֶשׁלּ ֹא ָהָיה ִנְפַטר ְבִּב ְרַכּת ַהַפּת ִאם ָהָיה שׁוֵֹתהוּ ִבְּפֵני ַﬠְצמוֹ‬,‫ַכָּוָּנתוֹ בּוֹ ְכֵּדי ְלעוֵֹרר ַתֲּאַות ַהַמֲּאָכל‬ ‫יח‬.‫קע"ד‬

12/14/2020, 12:21 PM

Shulchan Aruch: Chapter 212 - [Blessing Over Food of] Primary Import...

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‫ ַאף ְבּתוֹ ַהְסּעוָּדהיט – ֵאין ָצ ִרי ְלָבֵר ַﬠל‬12"‫ְוֵכן ֲאִפלּוּ ִאם שׁוֶֹרה ַפּת ְבַּי ִין ֶשָׁצּ ִרי ְלָבֵר ָﬠָליו "בּוֵֹרא ְפּ ִרי ַהָגֶּפן‬ ‫כ ֶשָׁכּל ַתֲּﬠֹרֶבת ִמין ָדָּגן ִﬠם ִמין‬,‫ ֶשֵׁכּיָון ֶשַׁכָּוָּנתוֹ ַגּם ֵכּן ִלְסֹעד ַהֵלּב – ַהַפּת ִﬠָקּר ְוַהַיּ ִין ָטֵפל‬,‫ַהָבּלוַּﬠ ַבַּפּת ַהְשּׁרוָּיה בּוֹ‬ ‫ ְכּמוֹ‬,‫ ַאף ַﬠל ִפּי ֶשִׁﬠַקּר ַהַכָּוָּנה הוּא ִבְּשִׁביל ִמין ָהַאֵחר‬,‫ ָכּל ֶשִׁמְּתַכּ ְוִּנין ַגּם ֵכּן ַלֲאִכיָלתוֹ‬,‫ַאֵחר – ַהָדָּגן ִﬠָקּר ְלעוָֹלם‬ 13,‫ כא‬:‫ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ר"ח‬ 3 Therefore, even when a type of baked goods referred to as pas haba bekisanin,14 over which the blessing Borei minei mezonos is recited, is soaked in wine, in another alcoholic beverage, or in other beverages, there is no need to recite a blessing over the liquid absorbed in it, nor on the liquid upon it, e.g., it was dipped into honey. [This rule applies] even if his primary intent is to partake of the liquid. (Since [the baked goods] are [made] from [one of] the five species of grain, they [and not the liquid] are considered of primary importance.) The only exceptions are when he has no intent to eat [the pastry] at all, for example: a) when the purpose [of the pastry] is solely to protect his hands from becoming soiled from the honey, as stated in sec. 168[:9], or b) when one soaks the baked product in an alcoholic beverage and one’s intent is to partake only of the alcoholic beverage, and merely because of its potency — and [consequently the] difficulty for him to drink it by itself — does he soak the baked product in it and eat it, even though he has no desire for it at all. An example of this would be a person who, following a meal, soaks a small amount of bread in an alcoholic beverage and partakes of it to help him digest his food. In such a situation, the bread becomes secondary to the alcoholic beverage and the blessing Shehakol [nih’yah bidvaro] should be recited over it, as is the law when one drinks an alcoholic beverage in order to facilitate the digestion of food, as stated in sec. 174[:3].15 (If one soaks a food that he desires to eat, but which does not come from the five species of grain, the ruling is subject to the difference of opinion mentioned in sec. 202[:10]: There are authorities who maintain that when there is a mixture of two types of food — one of which the person would eat even by itself and the second which he would not eat by itself — even though one now intends to partake of both, the second is considered as ancillary to the first, since he is eating it only because it is mixed together with the other. There are others who differ with this opinion [and require that a separate blessing be recited over each of the foods]. As explained there, whenever there is a question whether one is obligated to recite a blessing or not, leniency is recommended [and the additional blessing is not recited]. ‫ ִאם שׁוֶֹרה אוָֹתהּ ְבַּי ִין אוֹ ֵיין ָשָׂרף‬,"‫ ֶשְׁמָּבֵר ָﬠֶליָה "בּוֵֹרא ִמיֵני ְמזוֹנוֹת‬14,‫ ֲאִפלּוּ ַפּת ַהָבָּאה ְבִּכיָס ִניןכב‬, ‫ג וְּלִפיָכ‬ ‫כד‬,‫ ְכּגוֹן ֶשְׁמַּטֵבּל ִבְּדַבשׁ ְואוֵֹכל‬,‫כג ְול ֹא ַﬠל ַמְשֶׁקה ֶשַׁﬠל ַגָּבּהּ‬,‫וְּשָׁאר ַמְשִׁקין – ֵאין ָצ ִרי ְלָבֵר ַﬠל ַמְשֶׁקה ַהָבּלוַּﬠ ָבּהּ‬ (‫ַוֲאִפלּוּ ִאם ִﬠַקּר ַכָּוָּנתוֹ ַﬠל ַהַמְּשֶׁקה )ֶשֵׁכּיָון ֶשִׁהיא ֵמה' ִמי ִנים ִהיא ִﬠָקּר‬. ‫כה אוֹ‬,‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן קס"ח‬,‫ ֶאָלּא ְכֵּדי ֶשׁלּ ֹא ְיַט ְנּפוּ ֶאת ַהָיַּד ִים ֵמַהְדַּבשׁ‬,‫ֶאָלּא ִאם ֵכּן ֵאינוֹ ִמְתַכֵּוּן ַלֲאִכיָלָתם ְכָּלל‬ ‫ ֶאָלּא ֶשִׁמְּפֵּני ֶשׁהוּא ָחָזק ְוָקֶשׁה לוֹ ִלְשׁתּוֹתוֹ ְלַבדּוֹ הוּא שׁוֶֹרה בּוֹ ַפּת‬,‫שׁוֶֹרה ְבֵּיין ָשָׂרף ְוַכָוָּנתוֹ ַﬠל ַהֵיּין ָשָׂרף ִבְּלַבד‬ ,‫ ְכּגוֹן ִמי ֶשׁשּׁוֶֹרה ַאַחר ַהְסּעוָּדה ְמַﬠט ַפּת ְבֵּיין ָשָׂרף ְואוְֹכָלהּ ְלַﬠֵכּל ַהַמֲּאָכל‬,‫ ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ִמְתַאֶוּה ָלהּ ְכָּלל‬,‫ְואוְֹכָלהּ‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ ְכִּדין ֵיין ָשָׂרף ַהָבּא ְלַﬠֵכּל ַהַמֲּאָכל‬,"‫כו ְוָצ ִרי ְלָבֵר ָﬠֶליָה "ֶשַׁהֹכּל‬,‫ֶשָׁאז ַנֲﬠֵשׂית ַהַפּת ְטֵפָלה ַלֵיּין ָשָׂרף‬ 15,‫כז‬.‫ְבִּסיָמן קע"ד‬ (‫כח ֶשֵׁיּשׁ אוְֹמ ִרים‬,‫ְוִאם שׁוֶֹרה בּוֹ ַמֲאָכל ֶשִׁמְּתַאֶוּה לוֹ ְוֵאינוֹ ֵמֲחֵמֶשׁת ַהִמּי ִנים – ָבּאנוּ ַלַמֲּח ֶקת ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ר"ב‬ ‫ֶשָׁכּל ַתֲּﬠֹרֶבת ב' ִמי ִנים ֶשֶׁאָחד ֵמֶהם ָהָיה אוְֹכלוֹ ַגּם ִאלּוּ ָהָיה ְלַבדּוֹ ְוַהֵשִּׁני ל ֹא ָהָיה אוְֹכלוֹ ְלַבדּוֹ – ַנֲﬠָשׂה ֶזה ָטֵפל ָלֶזה‬ ‫ וְּסֵפק‬.‫ ְוֵישׁ חוְֹלִקים ָבֶּזה‬.‫ ְוַאף ַﬠל ִפּי ֶשַׁכָּוָּנתוֹ ַﬠל ְשֵׁניֶהם ְבָּשֶׁוה‬,‫הוִֹאיל ְוֵאינוֹ אוְֹכלוֹ ֶאָלּא ַﬠל ְיֵדי ֶשְׁמֹּעָרב ]ָבּ[ֶזה‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ָשׁם‬,‫)ְבָּרכוֹת ְלָהֵקל‬: 4 Even if the person seeks and desires the flavor of the bread soaked in the

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beverage, but prepares [the bread] in a manner that makes it fit only to drink, not to eat — e.g., he crumbles bread into very fine crumbs and places them in hot beer to flavor it — since the bread does not have any substance and [is thus] not an important entity, the beer is considered of primary importance. (The principle that whenever a mixture contains a grain product, the grain is of primary importance, applies only when [it contains] the actual substance of the grain product, but not when one mixed it with a large amount of liquid to the extent that it became soft and fit to drink. [Instead, to be considered of primary importance,] it must be thick and fit to be eaten, as stated in sec. 208.)16 ‫ ְכּגוֹן ֶשְׁמָּפֵרר‬,‫ ֶאָלּא ֶשֵׁאינוֹ עוֶֹשׂה ַלֲאִכיָלה ֶאָלּא ִלְשִׁתָיּה‬,‫ד ַוֲאִפלּוּ ִאם ִמְתַכֵּוּן וִּמְתַאֶוּה ִלְטֹעם ַהַפּת ַהְשּׁרוָּיה ַבַּמְּשֶׁקה‬ ‫ ֵכּיָון ֶשֵׁאין ַבֶּלֶּחם ַמָמּשׁוּת ְוָדָבר ָחשׁוּב – ַהֵשָּׁכר ִﬠָקּרכט )ֶשׁלּ ֹא‬,‫ֶלֶחם ַדּק ַדּק ְונוֵֹתן ְלתוֹ ֵשָׁכר ַחם ְכֵּדי ֶשׁ ִיֵּתּן בּוֹ ַטַﬠם‬ ‫ ְול ֹא ִרָבּה בּוֹ ַמְשֶׁקה ַה ְרֵבּה ַﬠד ֶשַׁנֲּﬠָשׂה ַר‬,‫ ֶאָלּא ְכֶּשֵׁיּשׁ בּוֹ ַמָמּשׁוּת ַהָדָּגן‬,‫ָאְמרוּ ֶשָׁכּל ַתֲּﬠֹרֶבת ֶשֵׁיּשׁ בּוֹ ָדָּגן ַהָדָּגן ִﬠָקּר‬ 16:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ר"ח( ל‬,‫ְוָראוּי ִלְשִׁתָיּה ֶאָלּא הוּא ָﬠב ְוָראוּי ַלֲאִכיָלה‬ 5 All the above applies to bread or other foods of which one partakes together with salted foods or an alcoholic beverage. One is, however, obligated to recite a blessingboth before and after partaking of [bread or other food] that he eats by itself after [partaking of a salted food or a strong alcoholic beverage]. For at this [time], it is not being eaten as an auxiliary [to the salted food or the alcoholic beverage] at all. Moreover, even initially, this food is considered secondary [to the salted food or the alcoholic beverage] only when they were eaten together. They were, however, neither baked nor cooked together, in which instance they would actually become one entity with regard to the blessing, and the blessing over the primary food would cover the secondary food even when he later partakes of it by itself.17 (Nevertheless, even in that instance,18 the secondary food is not [considered ancillary] to the extent that the blessing of the primary food should be recited over the secondary food if one initially eats it on its own, for the reason to be explained.)19 If, even when one eats the secondary food by itself after the primary food, it is [only] eaten as an auxiliary to the primary food, e.g., one ate bread to offset the taste of [a strong alcoholic beverage] that he previously drank, there is no need to recite a blessing over it. It is [still considered entirely] secondary to the [alcoholic] beverage and included in its blessing. ‫ ֲאָבל ַמה ֶשּׁאוֵֹכל ַאַחר ָכּ ְלַבדּוֹ – ָצ ִרי‬,‫ה ְוָכל ֶזה ְבַּפת אוֹ ַמֲאָכל ַאֵחר ֶשׁאוֵֹכל ִﬠם ַהָמִּליַח אוֹ ִﬠם ַהֵיּין ָשָׂרף ְבַּיַחד‬ ‫לא ְוַגם ִמְתִּחָלּה ל ֹא ַנֲﬠָשׂה ָטֵפל ֶאָלּא ִבְּשַׁﬠת ֲאִכיָלתוֹ אוָֹתם‬,‫ ֵכּיָון ֶשַׁבֲּאִכיָלה זוֹ ֵאיֶננּוּ ָטֵפל ְכָּלל‬,‫ְלָבֵר ָﬠָליו ְתִּחָלּה ָוסוֹף‬ ‫ ְלִﬠְנָין ֶשָׁהִﬠָקּר פּוֵֹטר‬,‫ ֶשַׁﬠל ְיֵדי ֶזה ַנֲﬠשׂוּ ְכָּדָבר ֶאָחד ַמָמּשׁ ִלְבָרָכה‬,‫ ְול ֹא ִמְתִּחַלּת ֲﬠִשָׂיָּתםלב ַיַחד ַבֲּאִפָיּה אוֹ ִבּשּׁוּל‬,‫ַיַחד‬ ‫ ֶשׁ ְיָּבֵר ַﬠל ַהָטֵּפל ִבּ ְרַכּת ָהִﬠָקּר ִאם ָבּא ְלָאְכלוֹ ְלַבדּוֹ‬18‫ )ֲאָבל ל ֹא ְלִﬠְנָין‬17,‫ֶאת ַהָטֵּפל ַאף ִאם אוְֹכלוֹ ַאַחר ָכּ ְלַבדלג‬ 19.(‫לד ִמַטַּﬠם ֶשִׁיְּתָבֵּאר‬,‫ִמְתִּחָלּה‬ ‫ ְכּגוֹן ִמי ֶשׁאוֵֹכל ַפּת ְלַמֵתּק ַהְשִּׁתָיּה‬,‫ְוִאם ַגּם ַבֲּאִכיָלה זוֹ הוּא ָטֵפל – ֵאין ָצ ִרי ְלָבֵר ָﬠָליו ַאף ַﬠל ִפּי ֶשׁאוְֹכלוֹ ְלַבדּוֹ‬ ‫ לה‬:‫ ֶשִׁהיא ְטֵפָלה ַלַמְּשֶׁקה ְוִנְפֶטֶרת ְבִּב ְרָכתוֹ‬,‫ֶשָׁשָּׁתה ְכָּבר – ֵאין ָצ ִרי ְלָבֵר ָﬠֶליָה‬ 6 Whenever bread is considered as a secondary food with regard to the recitation of a blessing, it is also considered secondary with regard to washing one’s hands [before eating it. In such a situation,] one need not wash his hands even if he eats an egg-sized portion20 [of bread].21 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

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required to recite the blessing HaMotzi. ‫ ֲאִפלּוּ אוֵֹכל‬,‫לו ְוֵאין ָצ ִרי ִלטּוֹל ָיָדיו‬,‫ו ְוָכל ַפּת ֶשִׁהיא ְטֵפָלה ְלִﬠְנַין ְבָּרָכה – ִהיא ְטֵפָלה ַגּם ֵכּן ְלִﬠְנַין ְנִטיַלת ָיַד ִים‬ 21, 20,‫לז‬.‫ַכֵּבּיָצה‬ ‫ ֶשָׁאז ָצ ִרי‬,‫ ִכּי ִמי יוַּכל ְלַהְבִחין ִאם אוְֹכָלהּ ְלַמֵתּק ַהְשִּׁתָיּה אוֹ ְלִמלּוּי ֶכֶּרס‬,‫ְוטוֹב ִלְמ ֹנַﬠ ִמֶלֱּאֹכל ַפּת ְלַמֵתּק ַהְשִּׁתָיּה‬ ‫ לח‬:"‫ְלָבֵר ָﬠֶליָה "ַהמּוִֹציא‬ 7 All the above applies with regard to offsetting the taste of a beverage one has already drunk. [Different rules apply] if, by contrast, [before drinking,] one partakes of clover seeds22 or the like to offset the taste of a beverage that one will [soon] drink. Eating them increases one’s desire to drink. Thus they are considered as secondary to the beverage and they would be covered by its blessing if he ate them after reciting a blessing over the beverage. Nevertheless, since he partook of them before drinking the beverage, they cannot be covered by the blessing recited for the beverage of which he will drink after eating them, because it is forbidden to derive benefit from this world without [first] reciting a blessing.23 He must therefore recite the appropriate blessing [for the seeds].24 Similar [laws apply] if one desires to drink [an alcoholic beverage] in the morning or after taking an afternoon nap, but desires to eat something beforehand, so that he will not be drinking on an empty stomach.25 Although he is eating for the sake of drinking [the alcoholic beverage] and thus the food is secondary to it, he must recite the blessing appropriate for that particular food, so that he will not derive benefit from this world without a blessing.26 ‫לט‬,‫ ְוַכיּוֵֹצא ָבֶּהם ְלַמֵתּק ַהְשִּׁתָיּה ֶשׁ ִיְּשֶׁתּה‬22‫ ֲאָבל ָהאוֵֹכל ַגּ ְרִﬠיֵני ֻגְּדְגּ]ָד[ ִניּוֹת‬,‫ז ְוָכל ֶזה ְבִּמתּוּק ַהְשִּׁתָיּה ֶשָׁשָּׁתה ְכָּבר‬ ‫ ַאף ַﬠל ִפּי ֶשֲׁאִכיָלָתם ְטֵפָלה ְלַהְשִּׁתָיּה ְוָה ְיָתה ִנְפֶטֶרת ְבִּב ְרָכָתהּ ִאם ָהָיה אוֵֹכל ַאַחר‬,‫ֶשֲׁאִכיָלָתם גּוֶֹרֶרת לוֹ ַתֲּאָוה ִלְשִׁתָיּה‬ ‫ ִכּי‬,‫ ְכֶּשׁאוֵֹכל ֹקֶדם ַהְשִּׁתָיּה ִאי ֶאְפָשׁר ֶשִׁיָּפֵּטר ְבִּב ְרַכּת ַהְשִּׁתָיּה ֶשְׁיָּבֵר ַאַחר ֲאִכיָלתוֹ‬,‫ ִמָכּל ָמקוֹם‬,‫ֶשֵׁבַּר ַﬠל ַהְשִּׁתָיּה‬ 24,‫מא‬.‫ ָלֵכן ָצ ִרי ְלָבֵר ֲﬠֵליֶהם ְבָּרָכה ַהְמיֶֻחֶדת ָלֶהם‬,‫ ַבְּתִּחָלּה‬23,‫ָאסוּר ֵלָהנוֹת ֵמָהעוָֹלם ַהֶזּה ְבּל ֹא ְבָּרָכהמ‬ ‫ ַאף ַﬠל ִפּי‬25,‫ ְורוֶֹצה ֶלֱאֹכל ְמַﬠט ְתִּחָלּה ְכֵּדי ֶשׁלּ ֹא ִיְשֶׁתּה ַﬠל ֵלב ֵריָקן‬,‫ְוֵכן ָהרוֶֹצה ִלְשׁתּוֹת ַבֹּבֶּקר אוֹ ַאַחר ֵשַׁנת ָצֳהַר ִים‬ ‫ ְכֵּדי ֶשׁלּ ֹא ֵיָהֶנה ֵמָהעוָֹלם ַהֶזּה‬,‫ֶשֲׁאִכיָלה זוֹ ִהיא ֹצֶר ַהְשִּׁתָיּה וְּטֵפָלה ֵאֶליָה – ָצ ִרי ְלָבֵר ָﬠֶליָה ְבָּרָכה ַהְמיֶֻחֶדת ָלהּ‬ 26,‫ מב‬:‫ְבּל ֹא ְבָּרָכה‬ 8 When does the above apply? When the person drinks wine, over which the blessing Borei pri hagafen is recited, since this blessing cannot be recited over [any type of] food. When, however, one partakes of a beverage over which the blessing Shehakol nih’yah bidvaro is recited, there are authorities who maintain that one should recite the blessing Shehakol nih’yah bidvaro before partaking of the food and not the blessing appropriate for it.27 Since he is eating only for the sake of the beverage, in a manner that is auxiliary to it, one should recite the blessing for the beverage, for it is of primary importance.28 [Different laws apply,] however, to any secondary food that is only considered as auxiliary to the primary food when one eats them both together or partakes of the secondary food after the primary food. When, by contrast, he partakes of the secondary food before the primary food, then, his partaking of it is not considered as auxiliary to the primary food at all. For example, bread or another food was brought to him to eat with a salted food, so that the salted food would not harm his throat, or to offset the sharp taste of a beverage. When, by contrast, one desires to partake of the auxiliary food before partaking of the salted food or the beverage, the food is not considered as secondary to it at all. He must recite the blessing

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appropriate for the food, and not the blessing for the salted food or the beverage, even though that blessing is Shehakol.29 Therefore, it is preferable to eat a bit of [the other food] before reciting the blessing for the salted food or the beverage, so that one will be able to recite the appropriate blessing for that food and not have it covered by the other blessing as a secondary food.30 According to the letter of the law, one need not be concerned about this matter. True, the blessing over the primary food is Shehakol nih’yah bidvaro, which is an inclusive blessing, and the blessing over the secondary food is a more specific and distinct blessing.31 [Generally, in such a situation, the blessing over the secondary food] should not be given precedence over [that of] the primary food, since he is partaking of the secondary food only for the sake of the primary food. Thus, before he begins partaking of the primary food — at which point, he does not desire to partake of the secondary food — he is not obligated to partake of the secondary food in order to recite its blessing first, as stated in sec. 211.32 [Nevertheless, in this instance, there is reason to deviate from that rule, because] there are different blessings ordained for the primary and secondary foods. Were he to recite the blessing over the primary food first, a blessing over the secondary food would not be required at all. [Conversely,] if he were to first recite the blessing over the secondary food, he would still be required to recite a blessing over the primary food. Hence, it is preferable for him to follow the latter course of action, so that he increases the number of blessings [that 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.33 [In this particular instance,] the blessing is required, because it is specific to the secondary food and not to the primary food. Moreover, the blessing over the primary food is not specific for the secondary food, it merely covers it, [because it is ancillary to it. 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. ‫ ֲאָבל‬,‫ ֶשִׁאי ֶאְפָשׁר ְלָבֵר ְבָּרָכה זוֹ ַﬠל ַהַמֲּאָכל‬,"‫ח ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשׁשּׁוֶֹתה ַי ִין ֶשִׁבּ ְרָכתוֹ "בּוֵֹרא ְפּ ִרי ַהָגֶּפן‬ ‫ַהשּׁוֶֹתה ַמְשֶׁקה ֶשִׁבּ ְרָכתוֹ "ֶשַׁהֹכּל" – ֵישׁ אוְֹמ ִריםמג ֶשׁ ְיָּבֵר ַﬠל ַהַמֲּאָכל ֶשׁאוֵֹכל ְתִּחָלּה "ֶשַׁהֹכּל" ְול ֹא ִבּ ְרָכתוֹ ַהְמיֶֻחֶדת‬ 28.‫ ֶשֵׁכּיָון ֶשֲׁאִכיָלתוֹ ֵאיָנהּ ֶאָלּא ְלֹצֶר ַהְשִּׁתָיּה וְּטֵפָלה ֵאֶליָה – ְמָבֵר ָﬠֶליָה ִבּ ְרַכּת ַהְשִּׁתָיּה ֶשִׁהיא ִﬠָקּר‬27,‫לוֹ‬ ‫ וְּכֶשׁאוְֹכלוֹ ֹקֶדם ָהִﬠָקּר‬,‫ֲאָבל ָכּל ָטֵפל ֶשֵׁאין ֲאִכיָלתוֹ ְטֵפָלה ֶאל ָהִﬠָקּר ֶאָלּא ְכֶּשׁאוֵֹכל ְשֵׁניֶהם ַיַחד אוֹ ַהָטֵּפל ַאַחר ָהִﬠָקּר‬ ‫ ְכּגוֹן ֶשֵׁהִביאוּ ֵאָליו ַפּת אוֹ ַמֲאָכל ַאֵחר ֶלֱאֹכל ִﬠם ַהָמִּליַח ֶשׁלּ ֹא ַיִזּיֶקנּוּ ִבְּגרוֹנוֹ אוֹ ְלַמֵתּק‬,‫ֵאין ֲאִכיָלתוֹ ְטֵפָלה ֵאָליו ְכָּלל‬ ‫ וְּכֶשָׁבּא ֶלֱאֹכל ִמֶמּנּוּ ִלְפֵני ַהָמִּליַח אוֹ ִלְפֵני ַהְשִּׁתָיּה ֵאין ֲאִכיָלה זוֹ ְטֵפָלה ֵאֶליָה ְכָּלל – ָצ ִרי‬,‫ַהְשִּׁתָיּה ַאַחר ֶשׁ ִיְּשֶׁתּה‬ 29,‫מד‬."‫ ַאף ַﬠל ִפּי ֶשִׁהיא "ֶשַׁהֹכּל‬,‫ְלָבֵר ָﬠֶליָה ְבָּרָכה ַהְמיֶֻחֶדת ָלהּ ְול ֹא ִבּ ְרַכּת ַהָמִּליַח אוֹ ַהַמְּשֶׁקה‬ ‫ ְול ֹא ִיְפְטֶרנּוּ‬,‫ ְכֵּדי ֶשׁ ְיָּבֵר ָﬠָליו ְבָּרָכה ַהְמיֶֻחֶדת לוֹ‬,‫ טוֹב ֶשׁיּ ֹאַכל ִמֶמּנּוּ ְמַﬠט ֹקֶדם ִבּ ְרַכּת ַהָמִּליַח אוֹ ַהַמְּשֶׁקה‬, ‫ְלִפיָכ‬ 30,‫מה‬.‫ִבְּבָרָכה ַאֶחֶרת ְבּתוַֹרת ְטֵפָלה‬ ‫ ֶשַׁאף ֶשִׁבּ ְרַכּת ָהִﬠָקּר ִהיא "ֶשַׁהֹכּל" ֶשִׁהיא ְבָּרָכה כּוֶֹלֶלת וִּב ְרַכּת ַהְטֵּפָלה ִהיא‬, ‫ְוַאף ַﬠל ִפּי ֶשִׁמּן ַהִדּין ֵאין ָלֹחשׁ ְלָכ‬ ,‫ ֵכּיָון ֶשֵׁאינוֹ אוֵֹכל ַﬠָתּה ַהָטֵּפל ֶאָלּא ִבְּשִׁביל ֲאִכיַלת ָהִﬠָקּר‬,‫ – ֵאין ָלהּ ִדּין ְקִדיָמה ַﬠל ָהִﬠָקּר‬31‫ְבָּרָכה ְמֹבֶרֶרת וּפוֶֹרֶטת‬ ‫מו‬,‫ִאם ֵכּן ֹקֶדם ֶשִׁהְתִחיל ַבֲּאִכיַלת ָהִﬠָקּר ֶשֲׁﬠַד ִין ֵאינוֹ ָחֵפץ ֶלֱאֹכל ַהָטֵּפל – ֵאינוֹ ְמֻחָיּב ְלָאְכלוֹ ִבְּשִׁביל ְקִדיַמת ִבּ ְרָכתוֹ‬ ‫ ְוִאם ְיָבֵר ַﬠל ָהִﬠָקּר ְתִּחָלּה‬,‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשָׁהִﬠָקּר ְוַהָטֵּפל ֵאין ִבּ ְרכוֵֹתיֶהם ָשׁווֹת‬32,‫מז‬,‫ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן רי"א‬ ‫ ְלַה ְרבּוֹת‬,‫ ְוִאם ְיָבֵר ַﬠל ַהָטֵּפל ְתִּחָלּה ַיֲח ֹזר ִויָבֵר ַﬠל ָהִﬠָקּר – טוֹב יוֵֹתר ַלֲﬠשׂוֹת ֵכּן‬,‫ל ֹא ְיָבֵר ְכָּלל ַﬠל ַהָטֵּפל‬ ‫ ֶשֲׁהֵרי‬,‫ ְוזוֹ ִהיא ְבָּרָכה ַהְצּ ִריָכה‬33,‫מח‬,‫ ִכּי ְלעוָֹלם ַי ְרֶבּה ָהָאָדם ַבְּבָּרכוֹת ַהְצּ ִריכוֹת ִויַמֵﬠט ְבֶּשֵׁאיָנן ְצ ִריכוֹת‬,‫ַבְּבָּרכוֹת‬ ‫ ְול ֹא ִצוּוּ‬,‫ ְוַגם )ְבּ(ִב ְרַכּת ָהִﬠָקּר ֵאיָנהּ ְמיֶֻחֶדת ֶאל ַהָטֵּפל ֶאָלּא כּוֶֹלֶלת ַגּם ֶאת ַהָטֵּפל‬,‫ִהיא ְמיֶֻחֶדת ְלַהָטֵּפל ְול ֹא ְלָהִﬠָקּר‬ ‫ מט‬:‫ְלַמֵﬠט ֶאָלּא ְכֶּשָׁיּכוֹל ִלְפֹטר ְשֵׁני ְדָּב ִרים ִבְּבָרָכה ַאַחת ַהְמיֶֻחֶדת ִלְשֵׁניֶהם‬

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9 When does the above apply? When the primary food is not relished by the person more than the secondary food and it is mere circumstance that dictates that one be considered as the primary food. For example, a person previously ate very sweet fruit and then he had a need to partake of a salted food to decrease the [harmful] moistness that collected in his stomach. He then partakes of another food together with [the salted food], so that it will not harm his throat. [In truth,] however, he does not [particularly] relish the salted food and does not desire it [now] at all, just as he has no particular desire to partake of the other food at present, were it not for the salted food.34 Alternatively, [this ruling would apply] if the primary food is relished by him more at this time, but, generally, he relishes the secondary food more. Accordingly, [even at this time] the primary food is not given precedence over the secondary food, as stated in sec. 211.35 Needless to say, [a blessing should be recited over the secondary food] when even now he relishes the secondary food more, it is just that he would not have partaken of it had he not needed to partake of the salted food and, therefore, it is considered secondary to it. True, he is not required to give precedence to the secondary food according to law. For even though he relishes it more than the primary food, he would not partake of it at all [at this time] were it not for the primary food. Nevertheless, it is preferable to give the secondary food precedence, so as to increase the number of blessings one will recite, since the primary food does not deserve precedence in and of itself. Moreover, even when because of its own blessing, the primary food deserves precedence, e.g., its blessing is Borei pri haadamah or Borei pri haetz, and the blessing of the secondary food is Shehakol nih’yah bidvaro, [the blessing over the secondary food should,] nevertheless, [be recited first]. For if he were to first recite the blessing Borei pri haetz or the blessing Borei pri haadamah, he would not at all recite the blessing Shehakol nih’yah bidvaro,which is appropriate for the secondary food. Hence, [in such an instance] it is not at all appropriate to speak of precedence and it is preferable to recite more blessings, as explained. If, however, the person always relishes the primary food more than the secondary food, he must recite the blessing over it first. Since it is more important than the other food and its blessing deserves precedence because it is relished more and not because of its blessing, it is appropriate to recite the blessing over it and cover the secondary food with its blessing, because the secondary food [truly is] of an auxiliary nature. For this is the fundamental reflection of a food’s importance, that it covers another food with its blessing. Precedence alone [with regard to the recitation of a blessing] does not reflect primacy with regard to entities that possess inherent importance, as explained in sec. 211.36 Even if the blessing over the primary food is Shehakol nih’yah bidvaro and the blessing over the secondary food is more specific and more distinct, that is not sufficient to have precedence awarded to the secondary food, because the person would not have eaten it at all had he not eaten the primary food.37 [Moreover,] even if at the time he partakes of the secondary food together with the primary food, he relishes the secondary food more, but when he partakes of it by itself, he does not relish it as much as the primary food, he should not recite a blessing over it at all. [The rationale:] When he partakes of it by itself, he does not relish it as much as the primary food, and when he eats [the two] together, it is 12/14/2020, 12:21 PM

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considered as secondary to the primary food. Now, whenever [one partakes of both] a primary food and a secondary food, he should recite the blessing over the primary food and cover the secondary food that is eaten together with — or after — it, even though he relishes the secondary food more.38 ‫ ְכּגוֹן‬,‫נ ֶאָלּא ֶשַׁהָשָּׁﬠה ְצ ִריָכה ְלָכ ַלֲﬠשׂוֹת ִמֶמּנּוּ ִﬠָקּר‬,‫ט ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשֵׁאין ָהִﬠָקּר ָחִביב לוֹ יוֵֹתר ֵמַהָטֵּפל‬ ‫ ְואוֵֹכל ִﬠמּוֹ ֵאיֶזה‬,‫ֶשָׁאַכל ְכָּבר ֵפּרוֹת ְמתוִּקין ְבּיוֵֹתר ְוֻהְצַר ֶלֱאֹכל ַאֲחֵריֶהם ָמִליַח ְלַחֵתּ ַהֵלּחוֹת ַה ִנְּקָבּצוֹת ָבִּאְצטוְֹמָכא‬ ‫ ְכּמוֹ ֶשֵׁאינוֹ ִמְתַאֶוּה ְלַהַמֲּאָכל ַﬠְכָשׁו‬,‫נא ֲאָבל ֵאין ַהָמִּליַח ָחִביב ָﬠָליו ְוֵאינוֹ ִמְתַאֶוּה לוֹ ְכָּלל‬,‫ַמֲאָכל ֶשׁלּ ֹא ַיִזּיֶקנּוּ ִבְּגרוֹנוֹ‬ 34,‫נב‬.‫ִאם ל ֹא ַהָמִּליַח‬ ,‫ ְוִאם ֵכּן ֵאין ְקִדיָמהנג ְלָהִﬠָקּר‬,‫ ֶאָלּא ֶשְׁבֹּרב ַהְפָּﬠִמים ַהָטֵּפל ָחִביב ָﬠָליו יוֵֹתר‬,‫אוֹ ֲאִפלּוּ ִאם ָהִﬠָקּר ָחִביב ָﬠָליו ַﬠְכָשׁו‬ 35,‫נד‬.‫ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן רי"א‬ ‫ ֶאָלּא ֶשַׁאף ַﬠל ִפּי ֵכן ל ֹא ָהָיה אוְֹכלוֹ ִאם ל ֹא ֶשֻׁהְצַר ֶלֱאֹכל‬,‫ְוֵאין ָצ ִרי לוַֹמר ִאם ַגּם ַﬠְכָשׁו ַהָטֵּפל ָחִביב ָﬠָליו יוֵֹתר‬ ‫ ֵכּיָון‬,‫ ְוַאף ֶשַׁאף ַﬠל ִפּי ֵכן ֵאין ָצ ִרי ְלַהְקִדּים ַהָטֵּפל ִמן ַהִדּין ַאף ַﬠל ִפּי ֶשׁהוּא ָחִביב‬.‫ וִּמְפֵּני ֶזה הוּא ָטֵפל ֵאָליו‬,‫ַהָמִּליַח‬ ‫ ֵכּיָון ֶשֵׁאין ְלָהִﬠָקּר ִדּין‬,‫ ְכֵּדי ְלַה ְרבּוֹת ַבְּבָּרכוֹת – טוֹב ְלַהְקִדּימוֹ‬,‫נה ִמָכּל ָמקוֹם‬,‫ֶשׁלּ ֹא ָהָיה אוְֹכלוֹ ְכָּלל ִאם ל ֹא ָהִﬠָקּר‬ ‫ְקִדיָמה ִמַצּד ַﬠְצמוֹ‬. ‫ ְכּגוֹן ֶשִׁבּ ְרָכתוֹ "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" אוֹ "בּוֵֹרא ְפּ ִרי ָהֵﬠץ" וִּב ְרַכּת ַהָטֵּפל ִהיא‬,‫ְוַאף ִאם ִמַצּד ִבּ ְרָכתוֹ ֵישׁ לוֹ ִדּין ְקִדיָמה‬ ‫ ֵכּיָון ֶשִׁאם ְיָבֵר ַﬠל ָהִﬠָקּר ְתִּחָלּה "בּוֵֹרא ְפּ ִרי ָהֵﬠץ" אוֹ "בּוֵֹרא ְפּ ִרי ָהֲאָדָמה" ל ֹא ְיָבֵר ְכָּלל‬,‫נו ִמָכּל ָמקוֹם‬,"‫"ֶשַׁהֹכּל‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ ְויוֵֹתר טוֹב ְלַה ְרבּוֹת ַבְּבָּרכוֹת‬,‫ַﬠל ַהָטֵּפל ֶשִׁבּ ְרָכתוֹ "ֶשַׁהֹכּל ִנְהָיה ִבְּדָברוֹ" – ל ֹא ַשָׁיּ ְכָּלל ָבֶּזה ְקִדיָמה‬. ‫ ֶשֵׁכּיָון ֶשׁהוּא ָחשׁוּב ִמֶמּנּוּ וֻּמְקָדּם‬,‫ֲאָבל ִאם ָהִﬠָקּר ָחִביב ָﬠָליו ְלעוָֹלם יוֵֹתר ִמן ַהָטֵּפל – ָצ ִרי ְלָבֵר ָﬠָליו ְתִּחָלּה‬ ,‫ִלְבָרָכה ֵמֲחַמת ֲחִביבוּתנז ַﬠְצמוֹ ְול ֹא ֵמֲחַמת ִבּ ְרָכתוֹ – ָראוּי הוּא ְלָבֵר ָﬠָליו ְוִלְפֹטר ַהָטֵּפל ְבִּב ְרָכתוֹ ֵמֲחַמת ְטֵפָלתוֹ‬ ‫ ֶשֵׁאין ָבּהּ ַמֲﬠָלה ָכּל ָכּ ַלְדָּב ִרים‬,‫ ְול ֹא ְקִדיָמה ְלַבָדּהּ‬,‫ֶשֶׁזּהוּ ִﬠַקּר ַמֲﬠַלת ֲחִשׁיבוּתוֹ ְכֶּשׁפּוֵֹטר ָדָּבר ַאֵחר ְבִּב ְרָכתוֹ‬ 36,‫נח‬.‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן רי"א‬,‫ַהֲחשׁוִּבים ִמַצּד ַﬠְצָמן‬ ‫ ֵכּיָון ֶשׁלּ ֹא ָהָיה‬,‫ְוַאף ִאם ִבּ ְרַכּת ָהִﬠָקּר ִהיא "ֶשַׁהֹכּל" וִּב ְרַכּת ַהָטֵּפל ִהיא ְמֹבֶרֶרת וְּפָרִטית – ֵאין ֶזה מוִֹﬠיל ְלַהְקִדּימוֹ‬ 37,‫נט‬.‫אוְֹכלוֹ ְכָּלל ִאם ל ֹא ָהִﬠָקּר‬ – ‫ַוֲאִפלּוּ ִאם ַﬠְכָשׁו ְכֶּשׁאוֵֹכל ַהָטֵּפל ִﬠם ָהִﬠָקּר ַהָטֵּפל ָחִביב ָﬠָליו יוֵֹתר ֶאָלּא ֶשְׁכֶּשׁאוְֹכלוֹ ְלַבדּוֹ ֵאינוֹ ָחִביב לוֹ ְכּמוֹ ָהִﬠָקּר‬ ‫ וְּכֶשָׁבּא ְלָאְכלוֹ ִﬠם ָהִﬠָקּר ֲהֵרי‬,‫ס ֵכּיָון ֶשְׁכֶּשָׁבּא ְלָאְכלוֹ ְלַבדּוֹ ֲהֵרי ֵאינוֹ ָחִביב ָﬠָליו ְכּמוֹ ָהִﬠָקּר‬,‫ֵאין לוֹ ְלָבֵר ָﬠָליו ְכָּלל‬  :‫ ְוָכל ִﬠָקּר ְוָטֵפל ַאף ַﬠל ִפּי ֶשַׁהָטֵּפל ָחִביב – ְמָבֵר ַﬠל ָהִﬠָקּר וּפוֵֹטר ֶאת ַהָטֵּפל ַהֶנֱּאָכל ִﬠמּוֹ אוֹ ַאֲחָריו‬,‫הוּא ָטֵפל ֵאָליו‬ 38,‫סא‬ 10 A secondary food, even one that shares the same blessing [as the primary food], is never covered by the blessing over the primary food, unless the secondary food is in the person’s presence — or he specifically had it in mind — at the time he recited the blessing over the primary food. If, however, [the secondary food] was brought to him after he recited the blessing [over the primary food] and he did not specifically have it in mind in a manner that, were it not secondary, he would be required to recite a blessing over it,39 the fact that it is a secondary food is of no consequence [and it is not] covered by the blessing over the primary food. [This rule applies] both to the blessing recited before eating (berachah rishonah) — even when the same blessing is recited over both foods, following the principles explained in sec. 206[:9] — and also to the blessing recited after eating (berachah acharonah) when the blessings for these two foods are not the same,40 unless one sat down in a fixed setting to partake41 of the primary food.42 [Moreover, this leniency applies] only with regard to a type of food that serves as the basis for an established setting, e.g., bread or wine, as stated in sec. 206[:9].43 Similar laws apply to beer and mead in these countries, as stated in sec. 213[:1]. Nevertheless, if one partakes of bread or another food to offset the taste [of an

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alcoholic beverage] and this is his common practice on most occasions, it is considered as if he specifically intended to do so.44 If this is not a person’s common practice, he should recite the blessing Shehakol nih’yah bidvaro — the blessing for [the alcoholic beverage] — over the bread, because it is secondary to it.45 (He need not, however, wash his hands before [partaking of the bread].46 [This leniency applies] even in an instance where he would have to recite the blessing HaMotzi [over the bread], i.e., the bread is secondary to a food over which one recites a blessing other than Shehakol.47For with regard to washing one’s hands, it is not appropriate to make a distinction between whether one had the intent to partake of the secondary food at the time he recited the blessing over the primary food, or he changed his mind [and decided to partake of it] after [reciting] the blessing. Instead, since he is partaking of the bread as an auxiliary to another food, he is exempt from washing. For [washing] was ordained for bread only when one partakes of it to satisfy one’s heart. For a meal [based on bread] is a common and frequent occurrence. Hence, concern should be shown for an extension [of the restrictions that involve] terumah, as stated in sec. 168[:1]). ‫סב‬,‫ ֶאָלּא ְכֶּשָׁהָיה ַהָטֵּפל ְלָפָניו‬,‫ ַוֲאִפלּוּ ִאם ֵהם ְשֵׁני ִמי ִנים ֶשִׁבּ ְרכוֵֹתיֶהם ָשׁווֹת‬,‫י ְלעוָֹלם ֵאין ַהָטֵּפל ִנְפָטר ְבִּב ְרַכּת ָהִﬠָקּר‬ ‫ ֲאָבל ִאם ַאַחר ַהְבָּרָכה ֱהִביאוּהוּ ְלָפָניו ְול ֹא ָהְיָתה ַדְּﬠתּוֹ ָﬠָליו‬,‫אוֹ ֶשָׁה ְיָתה ַדְּﬠתּוֹ ָﬠָליו ְבֵּברוּרסג ְבָּשָׁﬠה ֶשֵׁבַּר ַﬠל ָהִﬠָקּר‬ ‫ ל ֹא‬,‫ – ֵאין ְטֵפָלתוֹ מוֶֹﬠֶלת ְכּלוּם ְלָפְטרוֹ ְבִּב ְרַכּת ָהִﬠָקּר‬39 ‫ ְבִּﬠ ְנָין ֶשִׁאם ל ֹא ָהָיה ָטֵפל ָהָיה ָצ ִרי ַלֲח ֹזר וְּלָבֵר‬,‫ְבֵּברוּר‬ ‫סד ְול ֹא ִמְבָּרָכה ַאֲחרוָֹנה ְכֶּשֵׁאין‬,‫ ְוַﬠל ֶדֶּר ַמה ֶשִּׁנְּתָבֵּאר ְבִּסיָמן ר"ו‬,‫ִמְבָּרָכה ִראשׁוָֹנה ַאף ַﬠל ִפּי ֶשִׁבּ ְרכוֵֹתיֶהם ָשׁווֹת‬ ‫ ְוהוּא ָדָּבר ֶשְׁקִּביעוּת מוֶֹﬠֶלת בּוֹ ִמְפֵּני‬42,‫ ַﬠְצמוֹ ַﬠל ָהִﬠָקּר‬41‫ ֶאָלּא ִאם ֵכּן ָקַבע‬40,‫סה‬,‫ִבּ ְרכוֵֹתיֶהם ]ָהַאֲחרוֹנוֹת[ ָשׁווֹת‬ ‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר‬,‫ ְוֵכן ֵשָׁכר וְּדַבשׁ ִבְּמִדינוֹת ֵאלּוּ‬43,‫סז‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן ר"ו‬,‫סו ְוֵכן ַי ִין‬,‫ ְכּגוֹן ַפּת‬, ‫ֶשַׁדּ ְרכּוֹ ְבָּכ‬ ‫סח‬.‫ְבִּסיָמן רי"ג‬ ‫ ִמי ֶשׁאוֵֹכל ַפּת אוֹ ַמֲאָכל ַאֵחר ְלַמֵתּק ַהְשִּׁתָיּה ְוַד ְרכּוֹ ְבָּכ ְבֹּרב ַהְפָּﬠִמים – ֲהֵרי ֶזה ְכִּאלּוּ ָה ְיָתה ַדְּﬠתּוֹ‬,‫וִּמָכּל ָמקוֹם‬ 44,‫סט‬.‫ָﬠָליו‬ 45,‫ע‬.‫ְוִאם ֵאין ַדּ ְרכּוֹ ְבָּכ – ְמָבֵר ַﬠל ַהַפּת "ֶשַׁהֹכּל" ְכִּב ְרַכּת ַהַמְּשֶׁקה ֶשִׁהיא ְטֵפָלה ֵאָליו‬ (‫ ְכּגוֹן ֶשִׁהיא ְטֵפָלה ְלָדָבר‬,"‫ ַאף ִאם הוּא ְבִּﬠְנָין ֶשָׁצּ ִרי ְלָבֵר ָﬠֶליָה "ַהמּוִֹציא‬46,‫עא‬,‫ֲאָבל ֵאין ָצ ִרי ִלטּוֹל ָיָדיו ְתִּחָלּה‬ ‫ וְּלִﬠ ְנַין ְנִטיַלת ָיַד ִים ל ֹא ַשָׁיּ ְלַחֵלּק ֵבּין ִאם ָה ְיָתה ַדְּﬠתּוֹ ַﬠל ַהָטֵּפל ִבְּשַׁﬠת ִבּ ְרַכּת ָהִﬠָקּר אוֹ‬47,"‫ֶשֵׁאין ִבּ ְרָכתוֹ "ֶשַׁהֹכּל‬ ‫ ֶשׁלּ ֹא ִתְּקּנוּ ַלַפּת‬,‫עב ֶאָלּא ֵכּיָון ֶשׁאוְֹכָלהּ ְבּתוַֹרת ְטֵפָלה ְלָדָבר ַאֵחר – ָפּטוּר ִמ ְנִּטיַלת ָיַדִים‬,‫ֶשׁ ִנְּמַל ָﬠָליו ַאַחר ַהְבָּרָכה‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קנ"ח‬,‫ ְוֵישׁ ָלֹחשׁ ְלֶסֶר ְתּרוָּמה‬,‫ ֶשְׁסּעוָּדָתהּ ְרִגיָלה וְּמצוָּיה ָתִּמיד‬,‫ )ֶאָלּא ְכֶּשׁאוְֹכָלהּ ִלְסֹעד ַהֵלּב‬ ‫עג‬: 11 A secondary food eaten after a primary food is covered by the blessing 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, in the interim. Indeed, even if it were not a secondary food, [but was of the same type as the original food,] it would not be covered [if the person moved locations]. For arising from one’s place is considered as the conclusion of his [original] meal and what he eats afterwards is considered as another meal, as stated in sec. 178[:1. There is an exception to this rule] only when the food is secondary to a food requiring that the blessing after it (berachah acharonah) be recited in its place. In such an instance, the fact that the person stands up from his place is not considered as the end of his meal, as long as he did not recite the blessing after [the primary food], as stated in that source.48 ‫יא ְוָכל ְטֵפָלה ַהֶנֱּאֶכֶלת ַאַחר ֲאִכיַלת ָהִﬠָקּר ֵאיָנהּ ִנְפֶטֶרת ְבִּב ְרָכתוֹ ֶאָלּא ִאם ֵכּן אוְֹכָלהּ ַבָּמּקוֹם ֶשָׁאַכל ָהִﬠָקּר ְול ֹא ִשָׁנּה‬ ‫ ִמְפֵּני ֶשֲׁﬠִמיָדתוֹ ִמְמּקוֹמוֹ הוּא ְגַּמר‬,‫עד ְכּמוֹ ֶשׁלּ ֹא ָה ְיָתה ִנְפֶטֶרת ִאם ל ֹא ָה ְיָתה ְטֵפָלה‬,‫ְמקוֹמוֹ ֵבּיְנַת ִים ֵמֶחֶדר ְלֶחֶדר‬ 12/14/2020, 12:21 PM

‫‪https://www.chabad.org/library/article_cdo/aid/3338337/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 212 - [Blessing Over Food of] Primary Import...‬‬

‫ְסעוָּדתוֹ‪ ,‬וַּמה ֶשּׁאוֵֹכל ַאַחר ָכּ – ְסעוָּדה ַאֶחֶרת ִהיא‪ְ ,‬כּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסיָמן קע"ח‪.‬עה‬ ‫ֶאָלּא ִאם ֵכּן ִהיא ְטֵפָלה ְלָדָבר ַהָטּעוּן ְבָּרָכה ְלַאֲחָריו ִבְּמקוֹמוֹ‪ֶ ,‬שָׁאז ֵאין ֲﬠִמיָדתוֹ ְגַּמר ְסעוָּדתוֹ ָכּל ֶשׁלּ ֹא ֵבַּר ְבָּרָכה‬ ‫ָהַאֲחרוָֹנה‪ְ ,‬כּמוֹ ֶשׁ ִנְּתָבֵּאר‪ :‬עו‪48,‬‬

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Shulchan Aruch: Chapter 213 - Whether a Person Who Already Fulfilled His Obligation May [Recite a Blessing to] Fulfill Another Person’s Obligation By Rabbi Schneur Zalman of Liadi

SECTION 213 Whether a Person Who Has Already Fulfilled His Own Obligation May [Recite a Blessing to] Fulfill Another Person’s Obligation. (1–7) ‫ וּבוֹ ז' ְסִﬠיִפים‬,‫ריג ִמי ֶשָׁיָּצא ִאם מוִֹציא ֲאֵח ִרים‬: 1 When two or more people eat any type of produce or food other than bread, and drink any beverages other than wine, one person should recite the blessing on behalf of all of them,1 even though they did not recline on couches.2 In the Talmudicera, there was no concept of establishing a fixed setting for a meal for guests eating at a host’s home unless they reclined [on couches], each person with a small table in front of him,3 for [the guests] did not know [the manner] in which they would join together in a fixed setting until they reclined together.4 As long as they did not establish a setting in this manner, one person was not able to fulfill the obligation for another with regard to the blessing for bread or wine. Since these are important foods, a common setting is frequently established to partake of them, due to their importance. Nevertheless, even [in that era], with regard to other [foods or beverages] that were not as important, and [the practice was] not as widespread to partake of them while reclining, one could fulfill the obligation of [reciting the blessing for] another person without reclining. Nevertheless, [for this leniency to apply,] it was necessary that the people sit down and establish a common setting. Standing [together] was not [sufficient]. In the present era, when it is not at all common to [eat while] reclining, there is no difference between bread and wine, and other foods and beverages. When people do not sit down [together in a common setting], one may not [recite a blessing on behalf of another person] for any food. And [conversely,] when [people do] sit [together], one may do so for bread and wine as well. [The above applies] provided the people all sat at one table, or around one tablecloth without a table, and [partook of foods or drinks] that one usually sits down to partake of at a fixed settingwith a tablecloth. With regard to [foods or beverages] for which one sits down to partake of in a fixed setting even without a tablecloth, e.g., wine and the like, such a setting is established when people sit next to each other on benches or on chairs, but not when they sit separately, [dispersed in a room,] one here and one there. When does the above apply? When one drinks wine as a result of his individual choice. One may, however, recite the blessing over wine for Kiddush and Havdalah and exempt another person, even when [both are] standing. [Moreover,] they need not even be standing in the same location. Even if each person is in his own home

12/14/2020, 12:22 PM

Shulchan Aruch: Chapter 213 - Whether a Person Who Already Fulfilled...

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and one person recites Kiddush or Havdalah in his home with the intent of fulfilling the mitzvah on behalf of his neighbor as well, and that neighbor listens [to the recitation while in his own home with the intent of fulfilling his obligation], with his cup in his hand, he [may rely on that blessing and] drink. [The rationale:] He is obligated [to perform these mitzvos and they require wine]; thus they do not resemble the blessings recited over the satisfaction that one receives (Birchos HaNehenin),5 as stated in sec. 273[:6, 10]. Even if the person reciting Kiddush or Havdalah already partook of a cheekful of wine and thus the others must partake of the wine merely to fulfill the mitzvah in the optimum manner,6 nevertheless, his blessing covers [their drinking of wine], even though they were standing [when listening to the blessing]. Since they are joined together to fulfill their obligation for Kiddush or Havadalah, they are also joined with regard to their obligation for the blessing over the wine. There are other authorities who maintain that a person may not fulfill another person’s obligation of a blessing for foods and beverages other than bread and wine, even if [the two] reclined [together on couches.7 The rationale:] Since it is not so common to establish a fixed setting to partake of these foods or beverages, establishing a fixed setting [to partake of them] is not effective unless these foods are served in the midst of a meal.8 In that instance, since by sitting down together, they established a fixed setting with regard to the bread, it is also effective with regard to the other foods and beverages. Although fundamentally, the halachah follows the first opinion, in deference to the latter opinion, it has become customary in these countries for each person to recite a blessing individually for foods or beverages other [than bread or wine].9 The only exceptions are beer and mead,10 for people frequently sit down and establish a fixed setting to partake of these [beverages] even outside a meal. Accordingly, such a setting is effective for these beverages, just as it is effective with regard to wine. Nevertheless, even with regard to wine, if two or three people enter another person’s house and he gives them wine to drink in a casual manner,11 each of them should recite the blessing individually, even if they sit around one table. For a person may not fulfill another person’s obligation [to recite blessings] for any matter, except when they sit down and establish a fixed setting, [i.e.,] their intent [is to sit and] not to depart immediately, not even with the intent of reestablishing their fixed setting elsewhere. Needless to say, this applies if they have absolutely no intention to establish a fixed setting, but merely want to drink together in a casual manner. – ‫ג ִאם ָהאוְֹכִלים אוֹ ַהשּׁוִֹתים ֵהם ְשַׁנ ִים אוֹ יוֵֹתרד‬,‫ב ְוָכל ַמְשִׁקין חוּץ ִמַיּ ִין‬,‫א ַﬠל ָכּל ֵפּרוֹת וְּשָׁאר ֳאָכִליםא חוּץ ִמַפּת‬ 2.‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ֵהֵסבּוּ ַﬠל ַהִמּטּוֹת‬1,‫ֶאָחד ְמָבֵר ְלֻכָלּם‬ ‫ ִאם ֵהם אוֹ ְרִחים ַהסּוֲֹﬠִדים ֵאֶצל ַבַּﬠל ַהַבּ ִיתה ְוָכל ֶאָחד ֻשְׁלָחן ָקָטן‬,‫ַוֲאִפלּוּ ִבּיֵמיֶהם ֶשׁלּ ֹא ָהָיה ֶקַבע ִלְסעוָּדה ְבּל ֹא ֲהִסָבּה‬ ‫ ְוָכל ְזַמן ֶשׁלּ ֹא ִנְקְבּעוּ ַיַחד ֵאין ֶאָחד פּוֵֹטר ֶאת ֲחֵברוֹ‬4,‫ו‬,‫ ֶשֵׁאיָנם יוְֹדִﬠים ְקִביעוָּתם ַיַחד ַﬠד ֶשֵׁהֵסבּוּ ַיַחד‬3‫ְלָפָניו‬ ‫ ִבְּשָׁאר ְדָּב ִרים ֶשֵׁאיָנן‬,‫ח ִמָכּל ָמקוֹם‬,‫ְבִּב ְרָכתוֹז ְבַּפת ְוַי ִין ֶשֵׁהם ֲחשׁוִּבים ְוַד ְרָכּם ִלְקֹבַּﬠ ֲﬠֵליֶהם ַבֲּהִסָבּה ִמְפֵּני ֲחִשׁיבוָּתם‬ ‫ ָצ ִרי ֶשׁ ִיְּהיוּ ְקבוִּﬠים‬,‫ וִּמָכּל ָמקוֹם‬.‫ֲחשׁוִּבים ָכּל ָכּ ְוֵאין ַדּ ְרָכּם ָכּל ָכּ ַבֲּהִסָבּה – פּוֵֹטר ֶאָחד ֶאת ֲחֵברוֹ ְבּל ֹא ֲהִסָבּה‬ ‫ַיַחדט ִבּיִשׁיָבה ְול ֹא ַבֲּﬠִמיָדה‬. ‫ ֶשְׁבּל ֹא ְיִשׁיָבה ַגּם ִבְּשָׁאר ְדָּב ִרים ֵאינוֹ‬,‫וַּבְזַּמן ַהֶזּה ֶשֵׁאין ַדּ ְרֵכּנוּ ַבֲּהִסָבּה ְכָּלליא – ֵאין ִחלּוּק ֵבּין ַפּת ְוַי ִין ִלְשָׁאר ְדָּב ִרים‬ ‫יג אוֹ ְבּל ֹא ֻשְׁלָחן ְבַּמָפּה ַאַחתיד ִבְּדָב ִרים ֶשֶׁדֶּר‬,‫יב ְוהוּא ֶשָׁיְּשׁבוּ ֻכָּלּם ְבֻּשְׁלָחן ֶאָחד‬.‫ וִּביִשׁיָבה ַגּם ְבַּפת ְוַי ִין פּוֵֹטר‬,‫פּוֵֹטר‬ ‫ ִמֶשָּׁיְּשׁבוּ ִבְּקִביעוּת‬,‫ ְכּגוֹן ַי ִין ְוַכיּוֵֹצא בּוֹ‬,‫ וְּדָב ִרים ֶשֶׁדֶּר ִלְקֹבַּﬠ ֲﬠֵליֶהן ַאף ְבּל ֹא ַמָפּה‬,‫ְקִביעוּת ֲאִכיָלָתם ִהיא ַﬠל ַהַמָּפּה‬

12/14/2020, 12:22 PM

Shulchan Aruch: Chapter 213 - Whether a Person Who Already Fulfilled...

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‫ ֲאָבל ל ֹא ְכֶּשָׁיְּשׁבוּ ֶזה ְבֹּכה ְוֶזה ְבֹּכה‬,‫ ֶזה ֵאֶצל ֶזה – זוֹ ִהיא ְקִביעוָּתם‬1,‫ַיַחד ַﬠל ַהַסְּפָסִלים אוֹ ַﬠל ַהָקֶּתְדָראוֹתטו‬. ‫ ַוֲאִפלּוּ ֵאין‬.‫ ֲאָבל ְבֵּיין ִקדּוּשׁ ְוַהְבָדָּלה – פּוֵֹטר ֶאָחד ֶאת ֲחֵברוֹ ֲאִפלּוּ ַבֲּﬠִמיָדה‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבֵּיין ָה ְרשׁוּת‬ ‫ וְּשֵׁכנוֹ שׁוֵֹמַﬠ ַﬠל‬,‫ ֶשֶׁאָחד ְמַקֵדּשׁ אוֹ ַמְבִדּיל ְבֵּביתוֹ וִּמְתַכֵּוּן ְלהוִֹציא ְשֵׁכנוֹ‬,‫ ֶאָלּא ָכּל ֶאָחד ְבֵּביתוֹ‬,‫עוְֹמִדים ְבָּמקוֹם ֶאָחד‬ ‫יז‬.‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסיָמן רע"ג‬5,‫ ְוֵאיָנהּ ְכִּב ְרַכּת ַהֶנֱּה ִנין‬,‫טז הוִֹאיל ְוִהיא חוָֹבה‬,‫ַהכּוֹס ֶשְׁבָּידוֹ ְושׁוֶֹתה‬ ‫ ְושׁוּב ֵאין ַהשּׁוְֹמִﬠים ְצ ִריִכים ִלְטֹעם ֶאָלּא ְלִמְצָוה ִמן‬,‫ַוֲאִפלּוּ ִאם ְכָּבר ָטַﬠם ַהְמַקֵדּשׁ אוֹ ַהַמְּבִדּיל ִכְּמל ֹא ֻלְגָמיו‬ ‫ ֶשִׁמּתּוֹ ֶשֵׁהם ִמְצָט ְרִפים ַיַחד ָלֵצאת ְיֵדי ִקדּוּשׁ ְוַהְבָדָּלה‬,‫ – ַאף ַﬠל ִפּי ֵכן ִנְפָט ִרים ְבִּב ְרָכתוֹ ֲאִפלּוּ ַבֲּﬠִמיָדה‬6,‫ַהֻמְּבָחריח‬ ‫יט‬.‫– ִמְצָט ְרִפים ַגּם ֵכּן ָלֵצאת ְיֵדי ִבּ ְרַכּת ַהַיִּין‬ ‫ ֶשֵׁכּיָון ֶשֵׁאין ַדּ ְרָכּם ִלְקֹבַּﬠ‬7,‫ְוֵישׁ אוְֹמ ִריםכ ֶשִׁבְּשָׁאר ְדָּב ִרים חוּץ ִמַפּת ְוַי ִין ֵאין ֶאָחד פּוֵֹטר ֶאת ֲחֵברוֹ ַוֲאִפלּוּ ֵהֵסבּוּ‬ – ‫ ֶשִׁמּתּוֹ ֶשׁמּוֶֹﬠֶלת ְקִביעוּת ְלַהַפּת‬8,‫ ֶאָלּא ִאם ֵכּן ָבּאוּ ְבּתוֹ ַהְסּעוָּדה‬,‫ֲﬠֵליֶהם ָכּל ָכּ – ֵאין ְקִביעוּת מוֶֹﬠֶלת ָבֶּהם‬ 1,‫כא‬.‫מוֶֹﬠֶלת ַגּם ֵכּן ִלְשָׁאר ְדָּב ִרים‬ ‫ ָלֹחשׁ ַלְסָּבָרא‬9,‫כב ָנֲהגוּ ִבְּמִדינוֹת ֵאלּוּ ְלָבֵר ָכּל ֶאָחד ְלַﬠְצמוֹ ִבְּשָׁאר ְדָּב ִריםכג‬,‫ְוַאף ַﬠל ִפּי ֶשָׁהִﬠָקּר ַכְּסָּבָרא ָה ִראשׁוָֹנה‬ ‫ ְלִפיָכ מוֶֹﬠֶלת ָבֶּהם ְקִביעוּת ְכּמוֹ‬,‫ ְלִפי ֶשׁ ְר ִגיִלין ִלְקֹבַּﬠ ֲﬠֵליֶהם ַאף ְבּל ֹא ְסעוָּדה‬10,‫ חוּץ ִמֵשָּׁכר וֵּמי ְדַּבשׁ‬,‫ָהַאֲחרוָֹנה‬ ‫כד‬.‫ְבַּי ִין‬ ‫ – ָכּל ֶאָחד‬11‫ ִאם ְשַׁנ ִים אוֹ ְשׁ ָשׁה ִנְכָנִסים ְלֵבית ָאָדם ֶאָחד ְונוְֹת ִנים ָלֶהם ַי ִין ִלְשׁתּוֹת ֶדֶּר ֲﬠַראי‬,‫ ַאף ְבַּיִין‬,‫וִּמָכּל ָמקוֹם‬ ‫ ֶשֵׁאין ֶאָחד פּוֵֹטר ֲחֵברוֹ ְבָּכל ַהְדָּב ִרים ֶאָלּא ִבּיִשׁיַבת ֶקַבע ַﬠל ַדַּﬠת ֶשׁלּ ֹא‬,‫כה ֲאִפלּוּ יוְֹשִׁבים ְבֻּשְׁלָחן ֶאָחד‬,‫ְמָבֵר ְלַﬠְצמוֹ‬ ‫ ֶאָלּא ִלְשׁתּוֹת‬,‫כו ְוֵאין ָצ ִרי לוַֹמר ִאם ֵאין ַדְּﬠָתּם ִלְקֹבַּﬠ ְכָּלל‬,‫ַלֲﬠֹקר ִמָיּד ִמָמּקוֹם ֶזה ֲאִפלּוּ ֵליֵל ִלְקֹבַּﬠ ְבָּמקוֹם ַאֵחר‬ ‫ְבֶּדֶר ֲﬠַראי‬: 2 All of the above applies with regard to the blessing before eating (berachah rishonah),12 when [the group’s] intent is to join together and establish a common setting to eat and drink together. Hence, their coming together in such a setting joins them as one, causing them to be considered as a single unit, and one blessing suffices for all of them.13 With regard to a blessing after eating (berachah acharonah), by contrast, since [the members of the group] have already eaten and they are [in the process of] separating from each other, they are no longer joined together as a single unit. [Accordingly,] each one of them should individually recite a blessing for the satisfaction he personally received.14 Our Sages’ statement:15 “One person should recite a blessing on behalf of all,” applies only with regard to [a meal of] bread over which Grace is recited, and not to blessings recited after partaking of other foods. For [these blessings] are not as important as Grace, [whose importance is demonstrated by] the fact that an invitation for one person to recite the blessing for the group is issued beforehand.16 Nevertheless, after the fact, if one person recited a blessing after eating with the intent of fulfilling the obligation of the others who listened, and they had that intent in mind,17 they fulfill their obligation [with his blessing], provided they sat down in a common setting that is effective in joining them together [as a single unit] for the initial blessing (berachah rishonah).18 [Moreover,] if one [member of the group] does not know how to recite the blessing, he should — even as an initial preference — fulfill his obligation by listening to the blessing [recited by] another person with whom he established a common setting.19 At present, when people at large are extremely careless regarding the blessings after eating, the above guideline should be followed as an initial preference, i.e., one person should recite these blessings aloud [with the intent of] fulfilling the obligation of all those who hear him, even though they know how to recite these blessings themselves.

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Shulchan Aruch: Chapter 213 - Whether a Person Who Already Fulfilled...

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https://www.chabad.org/library/article_cdo/aid/3338338/jewish/Shulcha...

‫ ֶשַׁדְּﬠָתּם ְלִהְתַחֵבּר ְוִלְקֹבַּﬠ ַﬠְצָמן ֶלֱאֹכל ְוִלְשׁתּוֹת ַיַחד – ֲהֵרי ְקִביעוָּתם זוֹ‬12,‫כז‬,‫ב ְוָכל ֶזה ִבְּבָרָכה ִראשׁוָֹנה‬ ‫ ֵכּיָון ֶשְׁכָּבר ָאְכלוּ ְוֵהם ִמְתָפּ ְרִדים‬,‫ ֲאָבל ַבְּבָּרָכה ָהַאֲחרוָֹנה‬13,‫כט וְּבָרָכה ַאַחת ְלֻכָלּם‬,‫ְמָצַרְפַָתּםכח ְלֵהָחֵשׁב ְכּגוּף ֶאָחד‬ ‫ ְול ֹא‬14.‫ ְוָצ ִרי ְלָבֵר ָכּל ֶאָחד ְבַּﬠְצמוֹ ַﬠל ֲהָנַאת גּוּפוֹ‬,‫ֶזה ִמֶזּה – ֵאיָנן ִמְצָט ְרִפים ֶזה ִﬠם ֶזהל ְלֵהָחֵשׁב ְכּגוּף ֶאָחד‬ ‫ ְול ֹא ִבְּשָׁאר ְבָּרכוֹת ַאֲחרוֹנוֹת ֶשֵׁאיָנן‬,‫לא ֶאָלּא ְבַּפת ֶשְׁמָּב ְרִכים ָﬠֶליָה ִבּ ְרַכּת ַהָמּזוֹן‬,‫ ֶשׁ ְיָּבֵר ֶאָחד ְלֻכָלּם‬15‫ָאְמרוּ‬ 16,‫לב‬.‫ֲחשׁוּבוֹת ְכִּב ְרַכּת ַהָמּזוֹן לוַֹמר ֲﬠֵליֶהם " ְנָבֵר " ַבְּתִּחָלּה‬ ‫לג ִאם ָהיוּ‬,‫ – ָיְצאוּ‬17‫ ְבִּדיֲﬠַבד ֶשֵׁבַּר ֶאָחד ְו ִנְתַכֵּוּן ְלהוִֹציא ַהשּׁוְֹמִﬠים ְוֵהם ִנְתַכּ ְוּנוּ ָלֵצאת ְיֵדי חוָֹבָתם‬,‫וִּמָכּל ָמקוֹם‬ 18,‫לד‬.‫ְקבוִּﬠים ַבֲּאִכיָלָתם ְקִביעוּת ַהמּוֶֹﬠֶלת ְלָצ ְרָפם ִלְבָרָכה ִראשׁוָֹנה‬ 19,‫לו‬.‫ְוִאם ֶאָחד ֵאינוֹ יוֵֹדַﬠ ְלָבֵר ְבַּﬠְצמוֹ – יוֵֹצא ְלַכְתִּחָלּה ְבִּב ְרַכּת ֲחֵברוֹלה ֶשָׁקַּבע ִﬠמּוֹ‬ ‫ ֶשׁ ְיָּבֵר ֶאָחד ְבּקוֹל ָרם ְלהוִֹציא ָכּל‬,‫ְוַﬠְכָשׁו ֶשֶׁהָהמוֹן ְמַזְלְזִלים ְמֹאד ִבְּבָרָכה ַאֲחרוָֹנה – ֵישׁ ַלֲﬠשׂוֹת ֵכּן ְלַכְתִּחָלּה‬ ‫ לז‬:‫ ַאף ַﬠל ִפּי ֶשׁיּוְֹדִﬠים ְלָבֵר ְבַּﬠְצָמן‬,‫ַהשּׁוְֹמִﬠים‬ 3 It was explained in sec. 167[:23] that a person may not fulfill the obligation of another person for the blessings recited over deriving satisfaction (Birchos HaNehenin) unless he is also obligated in this blessing. [This rule surely applies] to a blessing before eating (berachah rishonah) and even to a blessing after eating (berachah acharonah), for the reason explained in sec. 197[:6].20 Even after the fact, if someone who was not obligated to recite such a blessing recited it to enable the listeners to fulfill their obligation, although they intended to fulfill their obligation by listening and, moreover, they also answered Amen, they have not fulfilled their obligation. True, a person who listens [to a blessing being recited is considered] as if he had recited [it himself].21 Nevertheless, since the person’s blessing was recited in vain, the listeners [do not fulfill their obligation, because] they did not hear a proper blessing.22 ‫ג ְכָּבר ִנְתָבֵּאר ְבִּסיָמן קס"זלח ֶשִׁבּ ְרַכּת ַהֶנֱּהִנין ֵאינוֹ ָיכוֹל ְלָבֵר ְלהוִֹציא ֲחֵברוֹ ְיֵדי חוָֹבתוֹ ֶאָלּא ִאם ֵכּן ַגּם הוּא ַחָיּב‬ ,‫ ַוֲאִפלּוּ ְבִּדיֲﬠַבד‬20,‫לט‬.‫ ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קצ"ז‬,‫ אוֹ ֲאִפלּוּ ְבָּרָכה ַאֲחרוָֹנה‬,‫ ֵבּין ֶשִׁהיא ְבָּרָכה ִראשׁוָֹנה‬,‫ִבְּבָרָכה זוֹ‬ ‫ ַאף ַﬠל ִפּי ֶשׁ ִנְּתַכּ ְוּנוּ ָלֵצאת ִבְּשִׁמיָﬠָתם ְוַגם ָﬠנוּ "ָאֵמן" – ל ֹא‬,‫ִאם ִמי ֶשׁלּ ֹא ִנְתַחֵיּב ִבְּבָרָכה זוֹ ֵבַּר ְלהוִֹציא ַהשּׁוְֹמִﬠים‬  :‫ ֵכּיָון ֶשִׁבּ ְרָכתוֹ ָה ְיָתה ְלַבָטָּלהמב – ֲהֵרי ל ֹא ָשְׁמעוּ ְבָּרָכה ֲהגוָּנה‬,‫ ִמָכּל ָמקוֹם‬21,‫מא‬,‫מ ֶשַׁאף ֶשַׁהשּׁוֵֹמַﬠ ְכּעוֶֹנה‬,‫ָיְצאוּ‬ 22,‫מג‬ 4 A person does not fulfill his obligation by listening to a blessing, even if he responded Amen, unless: a) he heard the [entire] blessing, from its beginning to its end,23 b) he intended to fulfill his obligation by listening,24 and c) the person who recited the blessing intended to fulfill the other person’s obligation. [If all these conditions are met, then the listener] fulfills his obligation, even if he did not answer Amen.25 (There are authorities who maintain that a person fulfills a mitzvah ordained by the Sages [if he performs the desired act, even if] he did so without intending to fulfill [the mitzvah].26 According to their view, even if the person reciting the blessing did not have the intent to fulfill the obligation of another person and the listener did not intend to fulfill his obligation by listening, [the listener still] fulfills his obligation. [This ruling applies] both with regard to a berachah acharonah and a berachah rishonah. For example, if one held a fruit in his hand, intending to partake of it or [held an article associated with] a mitzvah [in order to] to perform it, and before he was able to recite a blessing, he heard another person recite a blessing for his own purposes, he is not required to recite a blessing.27 Weight should be given to their words, and one should take care that he does not enter a situation where there is doubt whether or not a blessing he recites will be in vain.)

12/14/2020, 12:22 PM

Shulchan Aruch: Chapter 213 - Whether a Person Who Already Fulfilled...

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‫ ְוִנְתַכֵּוּן‬23,‫ ֶאָלּא ִאם ֵכּן ְשָׁמָﬠהּ ִמְתִּחָלָּתהּ ְוַﬠד סוָֹפהּמד‬,"‫ד ֵאין ָאָדם יוֵֹצא ְיֵדי חוָֹבתוֹ ִבְּשִׁמיַﬠת ַהְבָּרָכה ֲאִפלּוּ ָﬠָנה "ָאֵמן‬ ‫ ְוָאז יוֵֹצא ְיֵדי חוָֹבתוֹ ְבּ ִדיֲﬠַבד ֲאִפלּוּ ל ֹא ָﬠָנה‬21,‫מו‬.‫ ְוַהְמָבֵר ִנְתַכֵּוּן ְלהוִֹציאוֹ‬24,‫ָלֵצאת ָבּהּ ְיֵדי חוָֹבתוֹמה‬ 25,‫מז‬."‫"ָאֵמן‬ (‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִנְתַכֵּוּן ַהְמָבֵר ְלהוִֹציאוֹ ְוַגם הוּא‬26,‫מח‬,‫וְּל ִדְבֵרי ָהאוְֹמ ִרים ֶשִׁמְּצוֹת ֶשׁל ִדְּבֵריֶהם ֵאין ְצ ִריִכים ַכָּוָּנה‬ ‫ אוֹ ִמְצָוה‬,‫מט ְכּגוֹן ִמי ֶשָׁנַּטל ְפּ ִרי ְבָּידוֹ ְלָאְכלוֹ‬,‫ ֵבּין ִבְּבָרָכה ַאֲחרוָֹנה ֵבּין ִבְּבָרָכה ִראשׁוָֹנה‬,‫ל ֹא ִנְתַכֵּוּן ָלֵצאת ָבּהּ – ָיָצא‬ ‫ ְוֵישׁ ָלֹחשׁ ְלִדְבֵריֶהם‬27. ‫ ְוֹקֶדם ֶשִׁהְסִפּיק ְלָבֵר ָשַׁמע ְבָּרָכה זוֹ ִמִפּי ַאֵחר ַהְמָבֵר ְלַﬠְצמוֹ – ֵאין ָצ ִרי ְלָבֵר‬,‫ַלֲﬠשׂוֹתוֹ‬ ‫נ ) ְוִלָזֵּהר ֶשׁלּ ֹא ִלָכֵּנס ִבְּסֵפק ְבָּרָכה ְלַבָטָּלה‬: 5 [When a person seeks to fulfill his obligation by listening to a blessing recited by another, our Sages] required the person reciting the blessing and the listener [who desires to fulfill his obligation by hearing the blessing] to sit down together in a fixed setting, only with regard to [blessings for the] satisfaction one receives from eating and drinking. [The rationale: In such instances,] each person derives satisfaction individually [and for one to fulfill the obligation of the other, they must join together in a fixed setting]. With regard to fragrant incense, by contrast, everyone derives satisfaction together from the ascending fragrance. Hence, one person may [recite the blessing] on behalf of another even if they are standing and even if they have not established a fixed setting, but rather one is standing in one place, and the other, in another. This also applies with regard to the blessing recited over light on Saturday night.28 ([There is an] additional [rationale relevant] with regard to the blessing recited over fire [recited Saturday night]. [This blessing] is not entirely analogous to the blessings recited over deriving satisfaction (Birchos HaNehenin), because the satisfaction one receives is somewhat of an obligation.29 For this reason,30 one may fulfill the obligation of another person for [the blessing for] fragrance on Saturday night31 even when they have not sat down at a fixed setting, even when they smell the fragrance one after another,32 and even when it is being recited at a time other than the recitation of Havdalah.)33 ‫ ֶשָׁכּל ֶאָחד ֶנֱהָנה ִבְּפֵני‬,‫ה ל ֹא ִהְצ ִריכוּ ֶשׁ ִיְּהיוּ ַהְמָבֵר ְוַהשּׁוְֹמִﬠים ְקבוִּﬠים ַיַחד ִבּיִשׁיָבה ֶאָלּא ַבֲּהָנַאת ֲאִכיָלה וְּשִׁתָיּה‬ ‫ ַוֲאִפלּוּ ֵאיָנן‬,‫ ֲאָבל ְבֻּמְגָמר ֶשֻׁכָּלּם ֶנֱה ִנים ְבַּיַחד ֵמָהֵריַח ָהעוֶֹלה ִמֶמּנּוּ – פּוֵֹטר ֶאָחד ֶאת ֲחֵברוֹ ֲאִפלּוּ ַבֲּﬠִמיָדה‬,‫ַﬠְצמוֹ‬ 28,‫נב‬.‫נא ְוֵכן ְבִּב ְרַכּת ָהאוּר ְבּמוָֹצֵאי ַשָׁבּת‬.‫ ֶאָלּא ֶזה ְבֹּכה ְוֶזה ְבֹּכה‬,‫ְקבוִּﬠים ְבָּמקוֹם ֶאָחד‬ (‫ ַגּם ְבִּב ְרַכּת ָהֵריַח‬30‫ וִּמַטַּﬠם ֶזה‬29.‫ ִכּי ִהיא ֲהָנָאה ְכֵּﬠין חוָֹבה‬,‫ ֶשִׁבּ ְרַכּת ָהאוּר ֵאיָנהּ ְכִּב ְרַכּת ַהֶנֱּהִנין ַמָמּשׁ‬,‫ְועוֹד‬ ‫ ַוֲאִפלּוּ ֶשׁלּ ֹא‬32,‫נד ֲאִפלּוּ ְמ ִריִחים ֶזה ַאַחר ֶזה‬,‫ פּוֵֹטר ֶאָחד ֶאת ֲחֵברוֹנג ֶשׁלּ ֹא ִבְּקִביעוּת ְיִשׁיָבה‬31‫ֶשְׁבּמוָֹצֵאי ַשָׁבּת‬ ‫)ִבְּשַׁﬠת ַהְבָדָּלה‬:33 6 Whenever a person may recite a blessing over deriving satisfaction (Birkas HaNehenin) on behalf of others — whether because they sat down together and established a fixed setting, or because they derived satisfaction at the same time — it is a mitzvah for one person to recite the blessing on behalf of them all, rather than have each person recite the blessing individually, as [indicated by] the verse:34 “The King’s glory is [evident] amidst a multitude of people.” [Different laws apply,] by contrast, with regard to the blessings over mitzvos. If several people perform a mitzvah individually,35 even though they are observing the same mitzvah, e.g., each of them wraps himself in [a tallis with] tzitzis or puts on tefillin, the choice is left to them. If they desire, one person may recite a blessing for all of them, in order to fulfill the dictum: “The King’s glory is [evident] amidst a multitude of people.” If they desire, however, every person may recite the blessing individually (in order to increase the number of blessings [he personally recites], 12/14/2020, 12:22 PM

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for a person should always increase the number of blessings he recites when their recitation is required.36 True, one who listens [to a blessing recited by another is considered] as if he had recited [it himself]. Nevertheless, the one who actually recites the blessing is considered as being of primary importance,37 for he serves as the agent for all of them, enabling them to fulfill their obligation, and they all carry out the mitzvah of reciting the blessing through his [speech]. Thus, it is as if they are all reciting a single blessing that is emerging from the mouth of the one reciting the blessing; his mouth is like their mouths. [As a general rule,] it is more appropriate that every person fulfill the mitzvah of reciting the blessing individually, rather than fulfilling it through [the activity of] his agent.38 [Thus,] since every person is individually obligated in the recitation of the blessing, [by reciting the blessing himself, a person] is increasing the number of blessings whose recitation is required. [The recitation of such blessings by an agent] is not comparable to the sheliach tzibbur’s repetition of the Shemoneh Esreh,39 or the recitation of a zimun, as explained in sec. 192[:1].40 In contrast, with regard to Birchos HaNehenin, when many people sit down together in a common setting, they are considered as a single body that derives satisfaction. Therefore, one blessing is sufficient for all of them, as stated in sec. 167[:18].41 Consequently, were each person to recite the blessings individually, they would not be considered as required blessings at all, because the satisfaction they all receive is considered as the satisfaction of one body, because they sat down together at a fixed setting. There is, however, an exception: when, at the outset, they sat down with the intent of not being joined together in a single blessing. In such an instance, it is as if they did not sit down together in a common setting, as stated in sec. 193.)42 When, however, people sit down together in a fixed setting without any specific intent, they are considered as a single body, in which instance, there is no great positive virtue in [the recitation of] many blessings. True, [if each one recites a blessing individually in such a situation, he does not transgress] the prohibition against reciting unnecessary blessings, for every individual is obligated in the recitation of the blessing. Moreover, at the time they are listening, they are considered as if they themselves are reciting the blessing.43 Nevertheless, since there is no advantage in many blessings being recited,44 only one person should recite the blessing so as to fulfill the charge: “[The King’s glory is evident] amidst a multitude of people.” Similarly, when all of those dining derive satisfaction together, it is sufficient for one blessing to be recited for all of them, even when they are not joined in one setting, and there is not that great a positive virtue [in having] many blessings recited [in such a situation].45 Similar concepts apply with regard to the blessings recited over the observance of mitzvos (Birchos HaMitzvos). When many people fulfill a mitzvah together, e.g., listening to the sounding of the shofar46 or the [reading of the] Megillah, it is a mitzvah forone person — either the one sounding the shofar or reading the Megillah or one of the listeners — to recite the blessing[s] on behalf of everyone. The same rule applies when many are sitting in one sukkah. If, however, each person desired to fulfill the mitzvah individually and recite the blessings himself, he may do so, e.g., each person may read the Megillah himself if 12/14/2020, 12:22 PM

‫‪https://www.chabad.org/library/article_cdo/aid/3338338/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 213 - Whether a Person Who Already Fulfilled...‬‬

‫‪ten people are not present,47 or sound the shofar himself. Nevertheless, it is‬‬ ‫‪preferable that one person read for all the others to fulfill the charge: “The King’s‬‬ ‫‪glory is [evident] amidst a multitude of people,” even though it is not obligatory to‬‬ ‫‪do so.48‬‬ ‫‪There is no obligation, however, [to have everyone included in a single blessing],‬‬ ‫‪because a person cannot be obligated to have a mitzvah incumbent on him‬‬ ‫‪performed through the acts of an agent when he could perform it himself. Similar‬‬ ‫‪concepts apply with regard to Kiddush and Havdalah and all analogous situations.‬‬ ‫ו ָכּל ָמקוֹם ֶשֶׁאָחד פּוֵֹטר ֶאת ֲחֵברוֹ ְבִּב ְרַכּת ַהֶנֱּהִנין ִמְפֵּני ְקִביעוָּתם ַיַחד‪ ,‬אוֹ ִמְפֵּני ֶשֶׁנֱּה ִנים ְבַּיַחד – ִמְצָוה ֶשֶׁאָחד ְיָבֵר‬ ‫ְלֻכָלּם ְול ֹא ָכּל ֶאָחד ְלַﬠְצמוֹ‪,‬נה ֶשֶׁנֱּאַמר‪ְ" 34‬בָּרב ָﬠם ַה ְדַרת ֶמֶל "‪.‬נו‬ ‫ֲאָבל ְבִּב ְרַכּת ַהִמְּצוֹת‪ִ ,‬אם ָכּל ֶאָחד עוֶֹשׂה ִמְצָוה ִבְּפֵני ַﬠְצמוֹ‪ַ 35,‬אף ֶשֻׁכָּלּן ִמְצָוה ַאַחת‪ְ ,‬כּגוֹן ֶשָׁכּל ֶאָחד ִמְתַﬠֵטּף‬ ‫ְבִּציִציתנז אוֹ לוֵֹבשׁ ְתִּפִלּין – ָה ְרשׁוּת ְבָּיָדם‪ִ ,‬אם ָרצוּ – ֶאָחד ְמָבֵר ְלֻכָלּם‪,‬נח ְכֵּדי ְלַקֵיּם "ְבָּרב ָﬠם ַהְדַרת ֶמֶל "‪,‬נט‬ ‫ְוִאם ָרצוּ – ָכּל ֶאָחד ְמָבֵר ְלַﬠְצמוֹ )ְכֵּדי ְלַה ְרבּוֹת ַבְּבָּרכוֹת‪ִ ,‬כּי ְלעוָֹלם ַי ְרֶבּה ָאָדם ַבְּבָּרכוֹת ַהְצּ ִריכוֹת‪.‬ס‪36,‬‬ ‫ְוַאף ֶשַׁהשּׁוֵֹמַﬠ ְכּעוֶֹנה‪,‬סא‪ִ 21,‬מָכּל ָמקוֹם‪ַ ,‬הְמָבֵר הוּא ִﬠָקּר‪,‬סב‪ֶ 37,‬שׁהוּא ַנֲﬠָשׂה ָשִׁליַח ְלֻכָלּם ְלהוִֹציָאם ְיֵדי חוָֹבָתן‪,‬סג‬ ‫ְוֻכָלּם ְמַק ְיִּמים ִמְצַות ַהְבָּרָכה ַﬠל ָידוֹ‪ ,‬וְּכִאלּוּ ֻכָּלּם ְמָב ְרִכים ְבָּרָכה ַאַחת ַהיּוֵֹצא ִמִפּי ַהְמָבֵר ‪ֶ ,‬שִׁפּיו ְכִּפיֶהם‪,‬סד ְוָראוּי‬ ‫יוֵֹתר ֶשְׁיַּקֵיּם ָכּל ֶאָחד ְוֶאָחד ְבַּﬠְצמוֹ ִמְצַות ַהְבָּרָכה ִמֶשּׁ ְיַּק ְיֶּמָנּה ַﬠל ְיֵדי ָשִׁליַח‪,‬סה‪ֶ 38,‬שֵׁכּיָון ֶשָׁכּל ֶאָחד ַחָיּב ִבְּבָרָכה זוֹ‬ ‫ְלַﬠְצמוֹ – ֲהֵרי ֶזה ִרבּוּי ְבָּרכוֹת ַהְצּ ִריכוֹת‪ְ ,‬וֵאיָנם דּוֹמוֹת ְכָּלל ַלֲחָזַרת ַהְשִּׁליַח ִצבּוּרסו‪ 39,‬וְּלִב ְרַכּת ַהִזּמּוּן‪ֶ ,‬שִׁנְּתָבֵּאר‬ ‫ְבִּסיָמן קצ"ב‪.‬סז‪40,‬‬ ‫ַמה ֶשֵּׁאין ֵכּן ְבִּב ְרכוֹת ַהֶנֱּה ִנין‪ְ ,‬כֶּשֻׁכָּלּן ְקבוִּﬠים ַיַחד ֶשֵׁהם ֶנְחָשִׁבים ְכּגוּף ֶאָחדסח ֶנֱהֶנה‪ְ ,‬וָלֵכן ַדּי ָלֶהם ִבְּבָרָכה ַאַחת‪ְ ,‬כּמוֹ‬ ‫ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קס"ז‪,‬סט‪ִ 41,‬אם ֵכּן ִאם ְיָב ְרכוּ ָכּל ֶאָחד ְלַﬠְצמוֹ – ֵאיָנן ְבָּרכוֹת ַהְצּ ִריכוֹת ְכָּלל‪ֵ ,‬כּיָון ֶשֲׁהָנַאת ֻכָּלּם‬ ‫ֶנְחֶשֶׁבת ַכֲּהָנַאת גּוּף ֶאָחד ַﬠל ְיֵדי ְקִביָﬠָתם ַיַחד‪ֶ ,‬אָלּא ִאם ֵכּן ְתִּחַלּת ְקִביעוָּתם ָה ְיָתה ַﬠל ַדַּﬠת ֶשׁלּ ֹא ְלִהְצָטֵרף ִלְבָרָכה‬ ‫ַאַחת‪ֶ ,‬שָׁאז ַנֲﬠָשׂה ְכִּאלּוּ ל ֹא ִנְקְבּעוּ ְכָּלל ַיַחד‪ְ ,‬כּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קצ"ג(‪.‬ע‪42,‬‬ ‫ֲאָבל ְכֶּשָׁקְּבעוּ ַﬠְצָמן ְסָתם – ַנֲﬠשׂוּ ְכּגוּף ֶאָחד‪ְ ,‬וֵאין ַמֲﬠָלה ָכּל ָכּ ְבּ ִרבּוּי ַהְבָּרכוֹת‪.‬עא ְוַאף ֶשֵׁאין ָבֶּזה ִאסּוּר ְבָּרָכה‬ ‫ֶשֵׁאיָנהּ ְצ ִריָכה‪ֵ ,‬כּיָון ֶשָׁכּל ֶאָחד ַחָיּב ִבְּבָרָכה זוֹ‪ְ ,‬וַגם ַﬠְכָשׁו ֶשׁשּׁוְֹמִﬠים ֵהם ְכּעוֹ ִנים‪ִ 43,‬מָכּל ָמקוֹם‪ֵ ,‬כּיָון ֶשֵׁאין ַמֲﬠָלה‬ ‫‪ְ'".‬בּ ִרבּוּי ַהְבָּרכוֹת‪ָ – 44‬צ ִרי ֶשׁ ְיָּבֵר ֶאָחד‪ְ ,‬לַקֵיּם "ְבָּרב ָﬠם ְוכוּ‬ ‫ְוֵכן ְכֶּשֻׁכָּלּם ֶנֱהִנים ְבַּיַחד – ַדּי ִבְּבָרָכה ַאַחת ְלֻכָלּם‪ַ ,‬אף ַﬠל ִפּי ֶשׁלּ ֹא ִנְקְבּעוּ ַיַחד‪ְ ,‬וֵאין ַמֲﬠָלה ָכּל ָכּ ְבּ ִרבּוּי‬ ‫ַהְבָּרכוֹת‪.‬עב‪45,‬‬ ‫ְוהוּא ַהִדּין ְבִּב ְרכוֹת ַהִמְּצוֹתעג ְכֶּשֻׁכָּלּם ְמַק ְיִּמים ַהִמְּצָוה ְבַּיַחד‪,‬עד ְכּגוֹן ְשִׁמיַﬠת קוֹל שׁוָֹפרעה‪ 46,‬אוֹ ְמ ִגָלּה – ִמְצָוה‬ ‫‪ֶ.‬שֶׁאָחד ְמָבֵר ְלֻכָלּם‪ֵ ,‬בּין ַהתּוֵֹקַﬠ אוֹ ַהקּוֵֹרא‪ֵ ,‬בּין ֶאָחד ִמן ַהשּׁוְֹמִﬠים‪ְ .‬וֵכן ִאם יוְֹשִׁבים ְבֻּסָכּה ַאַחת‬ ‫ֲאָבל ִאם ָרצוּ ְלַקֵיּם ָכּל ֶאָחד ַהִמְּצָוה ִבְּפֵני ַﬠְצמוֹ וְּלָבֵר ְלַﬠְצָמן – ָה ְרשׁוּת ְבָּיָדם‪ְ ,‬כּגוֹן ֶשִׁיְּקָרא ָכּל ֶאָחד ַהְמּ ִגָלּה ְלַﬠְצמוֹ‬ ‫ִאם ֵאין ָשׁם ֲﬠָשָׂרה‪,‬עו‪ 47,‬אוֹ ֶשׁ ִיְּתַקע ְלַﬠְצמוֹ‪ .‬וִּמָכּל ָמקוֹם‪ ,‬טוֹב ֶשׁ ִיְּקָרא ֶאָחד ְלֻכָלּם‪ְ ,‬לַקֵיּם "ְבָּרב ָﬠם ַהְדַרת ֶמֶל "‪,‬עז‬ ‫ַאף ַﬠל ִפּי ֶשֵׁאין ִחיּוּב ַבָּדָּבר‪ֶ 48,‬שֵׁאין ְלַחֵיּב ָאָדם ֶשְׁיַּקֵיּם ַהִמְּצָוה ַהֻמֶּטֶּלת ָﬠָליו ַﬠל ְיֵדי ָשִׁליַח ְכֶּשָׁיּכוֹל ְלַקְיָּמהּ‬ ‫‪ְ:‬בַּﬠְצמוֹ‪.‬עח ְוֵכן ְבִּקדּוּשׁ ְוַהְבָדָּלה‪ְ ,‬וָכל ַכּיּוֵֹצא ָבֶּהן‬ ‫‪7 All the above applies only when each person fulfills a complete mitzvah [on his‬‬ ‫‪own]. If, however, a complete mitzvah is performed only through the actions of‬‬ ‫‪many people, one person should recite a blessing for all of them in all such‬‬ ‫‪instances. The others are not permitted to recite blessings individually. To cite an‬‬ ‫‪example: the members of a person’s household are searching for chametz, [each of‬‬ ‫‪them searching]in a [different] room of the house. [Their actions are all considered‬‬ ‫‪as part of one mitzvah,] because the mitzvah is not completed and the obligation of‬‬ ‫‪removing chametz is not fulfilled,until it is removed from all the rooms [of the‬‬ ‫‪house].49‬‬

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Shulchan Aruch: Chapter 213 - Whether a Person Who Already Fulfilled...

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(Even when many people perform one complete mitzvah for one person, [i.e., all their actions together fulfill] a responsibility that is incumbent on him, e.g., separating challah from various batches of dough belonging to him,50 affixing mezuzos to the doorways [of his home], or circumcising his [twin] sons at one time,51 they do not have license to separate [the individual mitzvos from each other], but instead, must perform the mitzvah together, so that one person will recite [one] blessing for all of them. Since the person does not fulfill his obligation for this mitzvah until he performs all these actions, the mitzvah has not been completed until all that is necessary for it has been completed. Therefore, one blessing is sufficient. [Indeed,] it is forbidden to cause the recitation of a blessing unnecessarily [by separating the different acts].) (If, however, the sons of two men are being circumcised, one may make a distinction, circumcising them one after the other, and reciting a blessing over each circumcision individually. [Indeed,] it is proper to do so for the reason explained in [the Shulchan Aruch,] Yoreh Deah, [265:5].)52 ,‫ ֲאָבל ִאם ֵבּין ֻכָּלּם ַנֲﬠֵשׂית ִמְצָוה ַאַחת ְשֵׁלָמה – ֶאָחד ְמָבֵר ְלֻכָלּם ְבָּכל ִﬠ ְנָין‬,‫ז ְוָכל ֶזה ְכֶּשָׁכּל ֶאָחד ְמַקֵיּם ִמְצָוה ְשֵׁלָמה‬ ‫ ֶשׁלּ ֹא ִנְשְׁלָמה‬,‫ ְכּגוֹן ְבֵּני ֵבּיתוֹ ֶשׁל ַבַּﬠל ַהַבִּית ֶשׁבּוְֹדִקין ֶאת ֶהָחֵמץ ַבֲּחַדר ַהַבּ ִית‬,‫ְוֵאין ַרָשִּׁאים ְלָבֵר ָכּל ֶאָחד ְלַﬠְצמוֹ‬ 49,‫עט‬.‫ַהִמְּצָוה ְול ֹא ָיָצא ְיֵדי חוַֹבת ִבּעוּר ָחֵמץ ַﬠד ֶשׁ ְיַּבֲﬠֶרנּוּ ִמָכּל ֲחָדָריו‬ (50,‫פ‬,‫ ְכּגוֹן ֶשַׁמְּפ ִריִשׁין ַחָלּה ֵמִﬠסּוָֹתיו‬,‫ַוֲאִפלּוּ ַרִבּים ֶשׁעוִֹשׂים ִמְצָוה ַאַחת ְשֵׁלָמה ְלָאָדם ֶאָחד ֶשֻׁכָּלּן ֻמָטּלוֹת ָﬠָליו חוָֹבה‬ ,‫ ֶאָלּא ְצ ִריִכין ַלֲﬠשׂוֹת ְבַּיַחד‬,‫ – ֵאין ַרָשִּׁאים ְלַחֵלּק‬51,‫ אוֹ ָמִלין ֶאת ָבָּניו ְבָּשָׁﬠה ַאַחתפא‬,‫אוֹ קוְֹבִﬠים ְמזוּזוֹת ִבְּפָתָחיו‬ ‫ ֶשֵׁכּיָון ֶשׁלּ ֹא ָיָצא ְיֵדי חוַֹבת ִמְצָוה זוֹ ַﬠד ֶשַׁיֲּﬠֶשׂה ֻכָּלּם – ֲהֵרי ל ֹא ִנְגַמר ַהִמְּצָוה ַﬠד ֶשַׁיֲּﬠֶשׂה‬,‫ְכֵּדי ֶשׁ ְיָּבֵר ֶאָחד ְלֻכָלּם‬ ‫ ְוָאסוּר ִלְגֹרם ְבָּרָכה ֶשֵׁאיָנהּ ְצ ִריָכה‬,‫ ְוָלֵכן ַדּי ִבְּבָרָכה ַאַחת‬,‫)ֻכָּלּם‬. (‫ ְוָנכוֹן‬.‫ֲאָבל ִאם ָמִלין ב' ִתּינוֹקוֹת ֶשׁל ב' ְבֵּני ָאָדם – ַרָשִּׁאים ְלַחֵלּק וְּלמוָּלם ָבֶּזה ַאַחר ֶזה וְּלָבֵר ָכּל ֶאָחד ְלַﬠְצמוֹ‬ ‫ ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבּיוֶֹרה ֵדָּﬠה‬,‫)ַלֲﬠשׂוֹת ֵכּן‬52:‫פב‬

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Shulchan Aruch: Chapter 214 - That G-d’s Name and Sovereignty Must ...

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https://www.chabad.org/library/article_cdo/aid/3338339/jewish/Shulcha...

Shulchan Aruch: Chapter 214 - That G-d’s Name and Sovereignty Must Be Mentioned in Every Blessing By Rabbi Schneur Zalman of Liadi

SECTION 214 That G-d’s Name and Sovereignty Must Be Mentioned in Every Blessing. (1–2) ‫ וּבוֹ ב' ְסִﬠיִפים‬,‫ריד ְבָּכל ְבָּרָכה ָצ ִרי ֶשִׁיְּהֶיה ֵשׁם וַּמְלכוּת‬: 1 Whenever G-d’s name and sovereignty are not mentioned in a blessing, the blessing is not valid.1 Whenever a blessing begins with the word “Blessed,” [G-d’s] sovereignty must be mentioned in the initial portion of the blessing. If not, one does not fulfill his obligation. The only exception is the first blessing of the Shemoneh Esreh. It is not an expression of thanks for satisfaction [one received] or for the observance of a mitzvah. [Instead, it comes in preparation for] the request of one’s needs; that one arrange the praise of the Omnipresent and [only] then pray [for his needs].2 Therefore, [our Sages] did not ordain the mention of G-d’s sovereignty in it.3 The same also applies with regard to the one blessing that encapsulates seven that is recited during the Evening Service on Shabbos,4for its opening corresponds to the first blessing of the Shemoneh Esreh.5 ‫ ְוָכל ְבָּרכוֹת ַהפּוְֹתחוֹת ְבּ"ָברוּ " – ָצ ִרי לוַֹמר ַגּם ַמְלכוּת‬1,‫א‬.‫א ָכּל ְבָּרָכה ֶשֵׁאין ָבּהּ ַהְזָכַּרת ַהֵשּׁם – ֵאיָנהּ ְבָּרָכה‬ ‫ ֶאָלּא‬,‫ אוֹ ִמְצָוה‬,‫ ֶשֵׁאיָנהּ הוָֹדָאה ַﬠל ֲהָנָאה‬,‫ חוּץ ִמְבָּרָכה ִראשׁוָֹנה ֶשׁל ְתִּפַלּת י"ח‬.‫ ְוִאם ָלאו – ל ֹא ָיָצא‬1,‫ב‬,‫ִבְּפִתיָחָתן‬ ‫ ְוֵכן‬3,‫ג‬.‫ ְלִפיָכ ל ֹא ִתְּקּנוּ ָבּהּ ַמְלכוּת‬2,‫ ְכֵּדי ֶשׁ ְיַּסֵדּר ְשָׁבָחיו ֶשׁל ָמקוֹם ְוַאַחר ָכּ ִיְתַפֵּלּל‬,‫ַﬠל ְתִּביַﬠת ְצָרָכיו ֶשׁל ָאָדם‬ 5,‫ ד‬:‫ הוִֹאיל וְּפִתיָחָתהּ ִהיא ֵמֵﬠין ְבָּרָכה ִראשׁוָֹנה ֶשׁל ְתִּפַלּת י"ח‬4,‫ְבִּב ְרַכּת ֵמֵﬠין ֶשַׁבע ֶשְׁבֵּליל ַשָׁבּת‬ 2 Even if one omits only the word haolam (“the universe”), [i.e., merely stating “King” and not “King of the universe” (Melech haolam),] he must repeat the blessing, for saying Melech (“King”) alone is not considered as recognition [of G-d’s] sovereignty.6 {For without the word haolam to which it refers, the term Melech has no significance.7 Were one to say that it [serves as the passive predicate] of the term Elokeinu (“our G-d”), [implying that “our G-d is King,”] this is not the intent of our Sages who ordained the mention of G-d’s sovereignty in the blessings. Instead, Melech is [the object of] the term baruch (“blessed”), i.e., “Blessed is the King of the Universe.” This is evident from the conclusions of the blessings: shehakol… (“that everything…”), asher (“Who [sanctified]…”), sheasah (“Who made…”). All of these phrases refer back to the term baruch (“blessed”). When one does not say haolam, only the names Hashem Elokeinu (“G-d, our L-rd”) refer back to baruch. Melech, by contrast, remains isolated, unless one says HaMelech (“the King”).8 If one would say that Melech refers to the following phrases, e.g., Melech sheasah (“King Who made…”) or Melech shehakol (“King that everything…”), this is also not the intent of our Sages in the wording they established for the blessings. Instead, [their intent was that] the remainder of the blessing refer back to G-d’s name, for [His name],

12/14/2020, 12:23 PM

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‫‪Shulchan Aruch: Chapter 214 - That G-d’s Name and Sovereignty Must ...‬‬

‫‪and not His sovereignty alone, is the focus of the blessing.}9‬‬ ‫ב ֲאִפלּוּ ִאם ל ֹא ִדֵּלּג ֶאָלּא ֵתַּבת "ָהעוָֹלם" ְלַבד – ָצ ִרי ַלֲח ֹזר וְּלָבֵר ‪ֶ ,‬שׁ"ֶמֶּל " ְלַבדּוֹ ֵאינוֹ ָחשׁוּב ַמְלכוּתה‪ִ) 6,‬כּי ֵאין‬ ‫לוֹ ֵבּאוּר ְכָּלל‪ְ 7‬בּל ֹא ֵתַּבת "ָהעוָֹלם" ֶשׁהוּא ָסמוּ ֲאֵליֶהם‪ֶ ,‬שִׁאם ִתְּמֵצי לוַֹמר ֶשׁהוּא מוָּסב ַﬠל ֵתַּבת "ֱא ֵהינוּ"‪ְ ,‬כּלוַֹמר‬ ‫ֶשׁ"ֱא ֵהינוּ" הוּא "ֶמֶל " – ֵאין זוֹ ַכָּוַּנת ֲחָכִמים ֶשִׁתְּקּנוּ ַמְלכוּת ִבְּבָרכוֹת‪ֶ ,‬אָלּא ֶשִׁיְּהֶיה מוָּסב ַﬠל "ָבּרוּ " ֶשִׁבְּתִחַלּת‬ ‫ַהְבָּרָכה‪ְ ,‬כּלוַֹמר "ָבּרוּ ֶמֶל ָהעוָֹלם"‪ֶ ,‬שֲׁהֵרי ְמַסֵיּם "ֶשַׁהֹכּל כוּ'"‪ ,‬אוֹ "ֲאֶשׁר כוּ'"‪ ,‬אוֹ "ֶשָׁﬠָשׂה כוּ'"‪ֶ ,‬שָׁכּל ֶזה מוָּסב ַﬠל‬ ‫"ָבּרוּ "‪ ,‬וְּכֶשֵׁאינוֹ אוֵֹמר "ָהעוָֹלם" – ֵאינוֹ מוָּסב ַﬠל "ָבּרוּ " ֶאָלּא ֵתַּבת "ה' ֱא ֵהינוּ"‪ֲ ,‬אָבל "ֶמֶל " ִנְשַׁאר ְלַבדּוֹ‪ֶ ,‬אָלּא‬ ‫ִאם ֵכּן ָהָיה אוֵֹמר "ַהֶמֶּל "‪ְ 8.‬וִאם ִתְּמֵצי לוַֹמר ֶשׁ"ֶמֶּל " מוָּסב ְלַמָטּה‪ֶ" ,‬מֶל ֶשָׁﬠָשׂה כוּ'"‪ ,‬אוֹ "ֶמֶל ֶשַׁהֹכּל כוּ'" – ַגּם‬ ‫זוֹ ֵאיָנהּ ַכָּוַּנת ֲחָכִמים ְבַּמְטֵבַּﬠ ַהְבָּרכוֹת‪ֶ ,‬אָלּא ֶשְׁשָּׁאר ַהְבָּרָכה ְיֵהא מוָּסב ַﬠל "ַהֵשּׁם" ֶשׁהוּא ִﬠַקּר ַהְבָּרָכה‪ְ 9,‬ול ֹא ַﬠל‬ ‫‪ֶ":‬מֶל " ְלַבד( ו‬

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Shulchan Aruch: Chapter 215 - Responding Amen After Blessings - Tex...

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Shulchan Aruch: Chapter 215 - Responding Amen After Blessings By Rabbi Schneur Zalman of Liadi

SECTION 215 Responding Amen After Blessings. (1–5) ‫ וּבוֹ ה' ְסִﬠיִפים‬,‫רטו ֲﬠ ִנַיּת ָאֵמן ַאַחר ַהְבָּרכוֹת‬: 1 It is unseemly to recite Amen after one’s own blessings1 except when one is reciting a series of two or more blessings that are linked to each other. [In such an instance,] one should recite Amen at the end of the entire series, as stated in sec. 54[:1]. There are authorities who differ even with regard to the latter situation, as explained in that source. The custom in these countries is [to follow the second approach];2 this custom should not be changed. According to all opinions, a person should not recite Amen after he recited the blessing that is recited after partaking of fruit (the berachah acharonah), because that blessing is not at all linked with the blessing recited before partaking [of the fruit (the berachah rishonah)], as evidenced by the fact that one is permitted to speak in the interim. [The berachah acharonah thus] is not comparable to Yishtabach, which is the concluding blessing recited after Pesukei D’Zimra,3[for that blessing] is linked with the introductory blessing, Baruch Sheamar, as evidenced by the fact that it is forbidden to speak [anything other than words of prayer] during Pesukei D’Zimra, as stated in that source.4 – ‫ב ֶשֵׁיּשׁ ֲאִחיָזה ָלזוֹ ָבּזוֹ‬,‫ ֶאָלּא ִאם ֵכּן ֵבַּר ְשֵׁתּי ְבָּרכוֹת אוֹ יוֵֹתר‬1,‫א‬,‫א ָהעוֶֹנה ָאֵמן ַאַחר ִבּ ְרכוָֹתיו – ֲהֵרי ֶזה ְמֻגֶנּה‬ ‫ ְוֵכן ִמ ְנַהג ְמִדינוֹת‬.‫ד ְוֵישׁ חוְֹלִקין ַגּם ָבֶּזהה ְכּמוֹ ֶשִׁנְּתָבֵּאר ָשׁם‬.‫ג ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן נ"ד‬,"‫עוֶֹנה ְבּסוֹף ֻכָּלּן "ָאֵמן‬ ‫ו‬.‫ ְוֵאין ְלַשׁנּוֹת ַהִמְּנָהג‬2,‫ֵאלּוּ‬ ‫ ִכּי ֵאין ָלהּ ֲאִחיָזה ִﬠם‬,‫ְוַאַחר ְבָּרָכה ַאֲחרוָֹנה ֶשׁל ֵפּרוֹת ְוַכיּוֵֹצא ָבֶּהם – ְלִדְבֵרי ַהֹכּל ֵאינוֹ עוֶֹנה "ָאֵמן" ַאַחר ִבּ ְרַכּת ַﬠְצמוֹ‬ ‫ז ְוֵאינוֹ דּוֶֹמה ְל" ִיְשַׁתַּבּח" ֶשִׁהיא ְבָּרָכה ַאֲחרוָֹנה ַאַחר ְפּסוֵּקי‬.‫ ֶשֲׁהֵרי ַרַשּׁאי ְלַהְפִסיק וְּלַדֵבּר ֵבּי ְנַת ִים‬,‫ְבָּרָכה ִראשׁוָֹנה‬ ‫ ְכּמוֹ‬,‫ ְלִפי ֶשָׁאסוּר ְלָהִשׂיַח ְבֶּאְמַצע ְפּסוֵּקי ְדִּזְמָרה‬,"‫ ְוֵישׁ ָלהּ ֲאִחיָזה ִﬠם ְבָּרָכה ִראשׁוָֹנה ֶשִׁהיא "ָבּרוּ ֶשָׁאַמר‬3,‫ְדִּזְמָרה‬ 4,‫ ח‬:‫ֶשִׁנְּתָבֵּאר ָשׁם‬ 2 It is, by contrast, an obligation to respond Amen after [hearing] a blessing recited by another Jewish person, even though one is not obligated in that blessing at all.5 [This law applies] even if he did not hear the blessing from the beginning to its end, only the end, and [indeed,] even if he did not hear the blessing at all, but he knows which blessing was recited, so that his response will not be considered an “orphaned6 Amen,” as explained in sec. 124[:11].7 When, by contrast,a non-Jew recites any of the blessings ordained by our Sages,8 one should not respond Amen unless he hears himrecite the entire blessing.9 Our Sages deemed Samaritans as non-Jews with regard to all matters.10 It is, however, forbidden to recite Amen to a blessing recited by an idolater,11 one who is devoted to the worship of false deities, even if one heard the entire blessing from him. (For it can be assumed that the idolater had a false deity in mind when mentioning G-d’s name.) Similarly, one should not respond Amen to a blessing recited by a person 12/14/2020, 12:24 PM

Shulchan Aruch: Chapter 215 - Responding Amen After Blessings - Tex...

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who altered its wording.12 Similarly, one should not respond Amen when one hears blessings recited by a child who is studying them in the presence of his teacher.13 [The child’s recitation of the blessings is allowed,] for it is permissible to teach a child to recite the blessings as ordained,14 even at times when he is not obligated,15 even though they are being recited in vain at the time of instruction. When, by contrast, an adult is learning [the blessings], he is forbidden [to utter G-d’s name].16 One should, however, respond Amen when children are reciting blessings that are not in vain,17 i.e., when they recite blessings at a time when required, to fulfill the obligation incumbent on them that they be trained in the observance of mitzvos.18 Similarly, [one should respond Amen to] the blessings a child recites before and after reading the Haftorah, when he reads itfor the community.19 ‫ ַוֲאִפלּוּ‬5,‫י‬,‫ט ַאף ַﬠל ִפּי ֶשׁהוּא ֵאינוֹ ְמֻחָיּב ִבְּבָרָכה זוֹ ְכָּלל‬,"‫ב ֲאָבל ַאַחר ִבּ ְרַכּת ָאָדם ַאֵחר ִמ ִיְּשָׂרֵאל חוָֹבה ַלֲﬠנוֹת "ָאֵמן‬ ‫ ַרק ֶשׁהוּא יוֵֹדַﬠ ֵאיזוֹ ְבָּרָכה ִהיא ֶשׁלּ ֹא‬,‫יא אוֹ ֲאִפלּוּ ל ֹא ְשָׁמָﬠהּ ְכָּלל‬,‫ל ֹא ְשָׁמָﬠהּ ִמְתִּחָלָּתהּ ְוַﬠד סוָֹפהּ ֶאָלּא סוָֹפהּ ִבְּלַבד‬ 7,‫יב‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן קכ"ד‬6,‫ְתֵּהא "ָאֵמן" ְיתוָֹמה‬ ‫ – ֵאין עוֹ ִנים ַאֲחָריו "ָאֵמן" ֶאָלּא ִאם ֵכּן ָשַׁמע ָכּל ַהְבָּרָכה‬8‫ֲאָבל ָנְכ ִרי ַהְמָבֵר ְבָּרָכה ִמן ַהְבָּרכוֹת ֶשִׁתְּקּנוּ ֲחָכִמים‬ ‫ – ָאסוּר‬11,‫ ְדַּה ְינוּ ָהָאדוּק ַלֲﬠבוָֹדה ָזָרהטו‬,‫ ֲאָבל ַאַחר ִמין‬10,‫יד‬.‫ ְוכוִּתים ֲﬠָשׂאוּם ְכָּנְכ ִרים ְלָכל ִדְּבֵריֶהם‬9,‫יג‬.‫ִמִפּיו‬ ‫ ְוֵכן ִמי‬.‫ַלֲﬠנוֹת "ָאֵמן" ֲאִפלּוּ ָשְׁמעוּ ָכּל ַהְבָּרָכה ִמִפּיוטז )ְלִפי ֶשְׁסָּתם ַמֲחֶשֶׁבת ִמין ְבַּהְזָכַּרת ַהֵשּׁם ִהיא ַלֲﬠבוָֹדה ָזָרה( יז‬ 12,‫יח‬."‫ֶשִׁשָּׁנּה ַמְטֵבַּﬠ ַהְבָּרָכה – ֵאין עוִֹנין ַאֲחָרי]ו[ "ָאֵמן‬ ‫ ֲאִפלּוּ‬14‫ ֶשֻׁמָּתּר ְלַלֵמּד ְלִתינוֹק ַהְבָּרכוֹת ְכִּתקּוָּנן‬13,‫יט‬,‫ְוֵכן ֵאין עוֹ ִנין "ָאֵמן" ַאַחר ִתּינוֹק ֶשׁלּוֵֹמד ַהְבָּרכוֹת ִלְפֵני ַרבּוֹ‬ ‫ ֲאָבל ְכֶּשֵׁאיָנן‬16,‫כא‬.‫ ַאף ַﬠל ִפּי ֶשָׁאסוּר ְלָגדוֹל ַהִמְּתַלֵמּד‬,‫ ְוַאף ַﬠל ִפּי ֶשֵׁהם ְלַבָטָּלה ִבְּשַׁﬠת ַהִלּמּוּד‬15,‫כ‬,‫ֶשׁלּ ֹא ִבְּזַמָנּן‬ ‫ ְכּגוֹן ֶשְׁמָּב ְרִכין אוָֹתן ִבְּזַמָנּן ְכֵּדי ִלְפֹטר ֵמִחיּוָּבן ֶשֵׁהם ַחָיִּבים ָבֶּהן ְכֵּדי‬17,‫כב‬,"‫ְמָב ְרִכין ְלַבָטָּלה – עוִֹנין ַאֲחֵריֶהם "ָאֵמן‬ 19,‫ כג‬:‫ וְּמָב ְרִכין ְלָפֶניָה וְּלַאֲחֶריָה‬,‫ ְוֵכן ְבָּשָׁﬠה ֶשׁקּוֹ ִרין ַהַהְפָטָרה ְבִּצבּוּר‬18.‫ְלַח ְנָּכם ְבִּמְצוֹת‬ 3 Whoever recites a blessing in which he is not obligated is uttering G-d’s name in vain20 and it is considered as if he took a false oath;21 it is forbidden to respond Amen afterwards. True, mentioning G-d’s name in vain is forbidden according to Scriptural Law only when one does so frivolously, for purposeless matters and not when one recites a blessing, even unnecessarily. Nevertheless, according to Rabbinic Law, it is forbidden [to mention G-d’s name] even in an unnecessary blessing. (For a [worthy] purpose, however, it is permissible to mention G-d’s name even in connection with mundane matters.)22 ‫ ְוָאסוּר‬21,‫ ַוֲהֵרי הוּא ְכִּאלּוּ ִנְשַׁבּע ַלָשּׁ ְוא‬20,‫כד‬,‫ג ָכּל ַהְמָבֵר ְבָּרָכה ֶשֵׁאיָנהּ ְצ ִריָכה – ֲהֵרי ֶזה נוֵֹשׂא ֵשׁם ָשַׁמ ִים ַלָשּׁ ְוא‬ ‫כה ְוַאף ַﬠל ִפּי ֶשִׁמּן ַהתּוָֹרה ֵאין ִאסּוּר ְבַּהְזָכַּרת ֵשׁם ָשַׁמ ִים ְלַבָטָּלה ֶאָלּא ְכֶּשַׁמְּזִכּירוֹ ְבִּדְבֵרי ֲהַבאי‬.‫ַלֲﬠנוֹת ָאֵמן ַאֲחָריו‬ ‫ ִמ ִדְּבֵרי סוְֹפ ִרים ָאסוּר ֲאִפלּוּ ְבֶּדֶר ְבָּרָכה‬,‫ ִמָכּל ָמקוֹם‬,‫ ְול ֹא ְבֶּדֶר ְבָּרָכה ַאף ַﬠל ִפּי ֶשֵׁאיָנהּ ְצ ִריָכה‬, ‫ֶשֵׁאין ָבֶּהם ֹצֶר‬ 22:‫ֶשֵׁאיָנהּ ְצ ִריָכהכו )ֲאָבל ְלֹצֶר ֻמָתּר ְלַהְזִכּיר ֲאִפלּוּ ִבְּדַבר ָה ְרשׁוּת( כז‬ 4 It is forbidden to cause [the recitation of] an unnecessary blessing, e.g., whenever there are two matters that can be covered by the same blessing, it is forbidden to bring about a situation where one would be required to recite a second blessing, for example, to make an interruption through speech or through other means that would necessitate the recitation of a second blessing.23 This applies even on Shabbos;[although]one lacks many of the 100 blessings that he is required to recite daily,24 it is forbidden for him to necessitate the recitation of an [otherwise] unnecessary blessing in order to fulfill the quota of 100 blessings. When does the above apply? When one can cover two items with a blessing that is

12/14/2020, 12:24 PM

Shulchan Aruch: Chapter 215 - Responding Amen After Blessings - Tex...

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specific to both of them.25 If, however, the blessing is specific only to one of them, but it can also cover the second as an auxiliary item,26 it is preferable [to recite a blessing over the second,] to increase the number of blessings one recites, as stated in sec. 212[:8]. ‫ ְכּגוֹן ָכּל ְשֵׁני ְדָּב ִרים ֶשָׁיּכוֹל ְלָפְטָרם ִבְּבָרָכה ַאַחת – ָאסוּר ִלְגֹרם ֶשׁ ִיְּצָטֵר ַלֲח ֹזר‬,‫ד ָאסוּר ִלְגֹרם ְבָּרָכה ֶשֵׁאיָנהּ ְצ ִריָכה‬ ‫ ַוֲאִפלּוּ ְבַּשָׁבּת ֶשָׁחְסרוּ‬23,‫כט‬. ‫ אוֹ ְבָּדָבר ַאֵחר ַהגּוֵֹרם ֶשׁ ִיְּצָטֵר ַלֲח ֹזר וְּלָבֵר‬,‫כח ְכּגוֹן ֶשַׁיְּפִסיק ֵבּי ְנַת ִים ְבִּשׂיָחה‬, ‫וְּלָבֵר‬ ‫ – ָאסוּר ִלְגֹרם ְבָּרָכה ֶשֵׁאיָנהּ ְצ ִריָכה ְכֵּדי ְלַהְשִׁלים‬24,‫ַה ְרֵבּה ְבָּרכוֹת ִמִמּ ְנַין ֵמָאה ְבָּרכוֹת ֶשַׁחָיּב ָאָדם ְלָבֵר ְבָּכל יוֹםל‬ ‫לא‬.‫ְלֵמָאה‬ ‫ ֲאָבל ִאם ִהיא ְמיֶֻחֶדת ְלָדָבר‬25,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשָׁיּכוֹל ִלְפֹטר ְשֵׁני ְדָּב ִרים ִבְּבָרָכה ֶשִׁהיא ְמיֶֻחֶדת ִלְשֵׁניֶהם‬ ‫ לב‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסיָמן רי"ב‬,‫ – טוֹב יוֵֹתר ְלַה ְרבּוֹת ִבְּבָרכוֹת‬26‫ֶאָחד ֶאָלּא ֶשָׁיּכוֹל ִלְפֹטר ָבּהּ ַגּם ַהֵשּׁ ִני ְבּתוַֹרת ְטֵפָלה‬ 5 Therefore, if fruits are brought to a person in the midst of a meal, it is preferable for him to put them aside until after Grace, so that he will be required to recite the berachah acharonah that is specific to them instead of having them covered by Grace, which is not specific to them.27 They are covered by Grace only because they are considered as part of the meal, since they were served before the people dining withdrew entirely from partaking of bread. Had they been served afterwards, they would require the recitation of a blessing both beforehand and afterwards. They would not be covered by Grace, for the recitation of Grace does not absolve one from the responsibility to recite the one blessing that encapsulates three or the blessing Borei nefashos rabbos, as stated in sec. 177[:6] and sec. 208.28 There are authorities who differ,29 [but] one should be stringent and follow the first opinion.30 In particular, this applies on Shabbos and festivals. In order to fulfill the obligation of 100 blessings, one should put aside the fruits until after Grace, so that he may fulfill [his quota of blessings] in this manner, and not have to rely on listening to the sheliach tzibbur’s repetition of the Shemoneh Esreh and the recitation of the blessings for the Torah reading and the Haftorah [for that purpose].31 This concludes Hilchos Berachos. Complete and consummate with praise to the Almighty, the Creator of the world.32 ‫ ְכֵּדי ֶשׁ ְיָּבֵר ַאֲחֵריֶהם ִבּ ְרָכָתם‬,‫ ִאם ֵהִביאוּ לוֹ ֵפּרוֹת ְבּתוֹ ַהְסּעוָּדה – טוֹב יוֵֹתר ְלָה ִניָחם ְלַאַחר ִבּ ְרַכּת ַהָמּזוֹן‬, ‫ה ְלִפיָכ‬ ‫ ְוֵאיָנהּ פּוַֹט ְרָתּם ֶאָלּא ִמשּׁוּם ֶשֵׁהם‬27,‫לג‬,‫ ְול ֹא ִיְפְטֵרם ְבִּב ְרַכּת ַהָמּזוֹן ֶשֵׁאיָנהּ ְמיֶֻחֶדת ָלֶהם‬,‫ָהַאֲחרוָֹנה ַהְמיֶֻחֶדת ָלֶהם‬ ‫ ְוִאם ָבּאוּ ַאַחר ָכּ – ְטעוִּנים ְבָּרָכה ִלְפֵניֶהם‬.‫ הוִֹאיל וָּבאוּ ֹקֶדם ֶשָׁמְּשׁכוּ ְיֵדיֶהם ִמן ַהַפּת‬,‫ֶנְחָשִׁבים ִמְכַּלל ַהְסּעוָּדה‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,"‫ ֶשֵׁאין ִבּ ְרַכּת ַהָמּזוֹן פּוֶֹטֶרת ֵמֵﬠין ג' ְול ֹא "בּוֵֹרא ְנָפשׁוֹת ַרבּוֹת‬,‫וְּלַאֲחֵריֶהם ְוֵאין ִנְפָט ִרים ְבִּב ְרַכּת ַהָמּזוֹן‬ ‫ וִּבְפָרט ְבַּשָׁבּת ְויוֹם טוֹב ְכֵּדי‬30.‫ ְוֵישׁ ְלַהְחִמיר ַכְּסָּבָרא ָה ִראשׁוָֹנה‬29,‫לו‬.‫ ְוֵישׁ חוְֹלִקים‬28,‫לה‬.‫ְבִּסיָמן קע"זלד ְור"ח‬ ‫לז ְול ֹא ִלְסֹמ ַﬠל ְשִׁמיַﬠת ֲחָזַרת ַהְשִּׁליַח‬,‫ְלַהְשִׁלים ֵמָאה ְבָּרכוֹת – ֵישׁ לוֹ ְלָה ִניָחם ְלַאַחר ִבּ ְרַכּת ַהָמּזוֹן ְלַהְשִׁלים ָבֶּהם‬ 31,‫ לח‬:‫ִצבּוּר וִּב ְרַכּת ַהתּוָֹרה ְוַהַהְפָטָרה‬ ‫לט‬.‫ְסִליק ִהְלכוֹת ְבָּרכוֹת‬ 32.‫ַתּם ְו ִנְשַׁלם ֶשַׁבח ָלֵאל בּוֵֹרא עוָֹלם‬

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The Laws of Shabbos - Texts & Writings

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‫ב" ה‬

By Rabbi Schneur Zalman of Liadi Page

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Shulchan Aruch: Chapter 242 -To Be Meticulous in Honoring Shabbos Shulchan Aruch: Chapter 243 - Law Pertaining to One Who Leases a Field or a Bathhouse to a Non-Jew Shulchan Aruch: Chapter 244 - Which Labors May Be Performed by a Non-Jew for Sake of a Jew Shulchan Aruch: Chapter 245 - Partnership Arrangements between Jews and Non-Jews Shulchan Aruch: Chapter 246 - Laws Governing Lending and Renting Articles to a NonJew on Shabbos Shulchan Aruch: Chapter 247 - Laws Applying to Non-Jews Who Transport Documents on Shabbos Shulchan Aruch: Chapter 248 - Laws Applying to One Who Sets Out on a Voyage by Ship or Travels in a Caravan with Regard to Shabbos Shulchan Aruch: Chapter 249 - Laws That Apply on Friday Shulchan Aruch: Chapter 250 - Preparations for Shabbos Meals Shulchan Aruch: Chapter 251 - Not to Perform Work on Friday from Afternoon Onward Shulchan Aruch: Chapter 252 - Which Tasks That Will Be Completed over Shabbos May Be Started on Friday & Which Are Forbidden Shulchan Aruch: Chapter 253 - Laws Governing Placement of Pots on Cooking Range & on Top of Oven on Friday Shulchan Aruch: Chapter 254 - Laws Governing Foods Prepared on Friday so Their [Cooking] Will Be Completed on Shabbos Shulchan Aruch: Chapter 255 - Laws Governing Preparation of Fire before Onset of Shabbos Shulchan Aruch: Chapter 256 - Six Shofar Blasts that Would Be Sounded on Friday

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The Laws of Shabbos - Texts & Writings

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Shulchan Aruch: Chapter 257 - Laws Governing Insulating Warm Food Shulchan Aruch: Chapter 258 - On Friday, It Is Permitted to Place Cold [Food] on a Hot Object Shulchan Aruch: Chapter 259 - Several Laws Governing Insulation & Moving Insulating Materials Summary of Laws Governing Shi’ah & Hatmanah According to Accepted Practices in These Countries Shulchan Aruch: Chapter 260 - Laws Governing [Preparations for] Onset of Shabbos Shulchan Aruch: Chapter 261 - Time to Kindle Shabbos Lights Shulchan Aruch: Chapter 262 - To Sanctify Shabbos by Preparing [One’s] Table and [Wearing] Clean Garments Shulchan Aruch: Chapter 263 - Who Should Kindle; [Reciting Shabbos Prayers Early as a Result of] an Error [in Judgment on] a Cloudy Day Shulchan Aruch: Chapter 264 - Laws [Pertaining to] Wick and Oil [Used for Shabbos Lights] Shulchan Aruch: Chapter 265 - Laws Pertaining to Utensils Placed Below [Shabbos] Light Shulchan Aruch: Chapter 266 - Laws Pertaining to a Person Who Was in Midst of a Journey when Night Fell Shulchan Aruch: Chapter 267 - Laws Pertaining to Prayer on Friday Shulchan Aruch: Chapter 268 - Laws Governing One Who Errs in Shabbos Prayers Shulchan Aruch: Chapter 269 - Laws Pertaining to [Recitation of] Kiddush in Synagogue Shulchan Aruch: Chapter 270 - To Recite [Chapter of] Mishnayos [Entitled] Bameh Madlikin Shulchan Aruch: Chapter 271 - Laws Pertaining to [Recitation of] Kiddush over Wine Shulchan Aruch: Chapter 272 - Wine Over Which Kiddush Is Recited Shulchan Aruch: Chapter 273 - [Requirement] that Kiddush Be Recited in the Place of the Meal Shulchan Aruch: Chapter 274 - Laws Pertaining to Breaking Bread on Shabbos

12/14/2020, 12:25 PM

The Laws of Shabbos - Texts & Writings

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Shulchan Aruch: Chapter 275 - Tasks Forbidden to Be Performed on Shabbos by Glow of [Shabbos] Lights Shulchan Aruch: Chapter 276 - Laws Pertaining to a Light Kindled by a Non-Jew on Shabbos Shulchan Aruch: Chapter 277 - [Safeguards] to Prevent [Shabbos] Lights from Being Extinguished Shulchan Aruch: Chapter 278 - Lights May Be Extinguished [on Shabbos] for Sake of a Person Who Is Sick Shulchan Aruch: Chapter 279 - Laws Governing Carrying a Lamp on Shabbos Shulchan Aruch: Chapter 280 - Laws Pertaining to Marital Intimacy on [Shabbos] Shulchan Aruch: Chapter 281 - Laws Pertaining to Hymns [of Praise Recited] on Shabbos Day Shulchan Aruch: Chapter 282 - [Communal] Reading of Torah and Maftir Shulchan Aruch: Chapter 283 - Reason Two Torah Scrolls Are Not Taken Out Every Shabbos Shulchan Aruch: Chapter 284 - Laws Pertaining to Haftarah and Its Blessings Shulchan Aruch: Chapter 285 - To Read Torah Portion Twice in Its Original & Once in Translation Shulchan Aruch: Chapter 286 - Laws Pertaining to Mussaf Prayers on Shabbos Shulchan Aruch: Chapter 287 - Comforting Mourners & Visiting Sick on Shabbos Shulchan Aruch: Chapter 288 - Laws Governing Fasting on Shabbos, & [Particularly,] Fasting [as a Result of a Disturbing] Dream Shulchan Aruch: Chapter 289 - Sequence of Shabbos Morning Meal Shulchan Aruch: Chapter 290 - On Shabbos, One Should Complete [Quota] of 100 Blessings [by Reciting Blessings] on Fruits Page

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The Laws of Shabbos - Texts & Writings

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Shulchan Aruch: Chapter 242 -To Be Meticulous in Honoring Shabbos -...

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Shulchan Aruch: Chapter 242 -To Be Meticulous in Honoring Shabbos By Rabbi Schneur Zalman of Liadi

SECTION 242 To Be Meticulous in Honoring the Shabbos (1-13) ‫ וּבוֹ י"ג ְסִﬠיִפים‬.‫סימן רמב ְלִהָזֵּהר ִבְּכבוֹד ַשָׁבּת‬: 1 There are two requirements concerning Shabbos expressed by the Prophets:1 honor and pleasure,2 as it is written:3 “[If…] you call Shabbos ‘A delight;’ [a day] sanctified by G-d, and you honor it.” These requirements are rooted in Scriptural Law,4 for Shabbos is included among the “days to be declared sacred,”5 as it is written:6 “On the seventh day, a day of absolute rest, a day to be declared sacred.” Our Sages7 interpret the term “a day to be declared sacred” as [requiring that one] sanctify [the day]: honoring it by [wearing] clean clothing8 and delighting in it through pleasurable eating and drinking. Other authorities interpret the term “a day to be declared sacred” as [requiring that the day be sanctified] through the prohibition of forbidden labor. [According to that view,] the honor due Shabbos and festivals and the pleasure to be experienced on Shabbos are Rabbinic commandments.9 (However, it is a Scriptural commandment to enjoy the festivals and to rejoice on them10 through food and drink,11 as will be explained in sec. 529[:6-7].) Nevertheless, [even according to this view,] one must be very meticulous in [the observance of the directives mentioned here], for the words of the Sages are weightier than the words of the Torah.12 The reward granted all those who take pleasure in Shabbos is explicitly stated in the prophetic tradition:13 “Then, you will delight in G-d.” And in the words of our Sages, [it is stated] that all of such a person’s sins are forgiven14 and that he will be saved from the judgment of Gehinnom.15 ‫ ְוָקָראָת ַלַשָּׁבּת ֹעֶנג ִלְקדוֹשׁ ה' ְמֻכָבּד‬3,‫ ֶשֶׁנֱּאַמר ב‬2,‫ ְוֵהם ָכּבוֹד ְוֹעֶנג א‬1‫א ְשֵׁני ְדָב ִרים ִנְתָפ ְרשׁוּ ְבַּשָׁבּת ַﬠל ְיֵדי ַה ְנִּביִאים‬ ‫ וַּביּוֹם ַהְשִּׁביִﬠי ַשַׁבּת ַשָׁבּתוֹן ִמְקָרא ֹקֶדשׁ‬6,‫ ֶשֶׁנֱּאַמר ה‬5,‫ ֶשַׁהַשָּׁבּת הוּא )א( ִבְּכַלל ִמְקָרֵאי ֹקֶדשׁ ד‬4,‫ְוִﬠָקָּרן ִמן ַהתּוָֹרה ג‬ ‫ וְּלַﬠ ְנּגוֹ ְבֹּעֶנג ֲאִכיָלה וְּשִׁתָיּה ו ְוֵישׁ אוְֹמ ִרים ז ֶשִׁמְּקָרא‬8‫ ְלַקְדּשׁוֹ וְּלַכְבּדוֹ ִבְּכסוּת ְנִקָיּה‬7‫ְוגוֹ' וִּמְקָרא ֹקֶדשׁ ֵפּ ְרשׁוּ ֲחָכִמים‬ (‫ )ֲאָבל )ב‬9,‫ֹקֶדשׁ הוּא ְלַקְדּשׁוֹ ְבִּאסּוּר ֲﬠִשַׂיּת ְמָלאָכה ֲאָבל ַהָכּבוֹד ְבַּשָׁבּת ְויוֹם טוֹב ְוָהֹעֶנג ְבַּשָׁבּת ֵהן ִמִדְּבֵרי סוְֹפ ִרים ח‬ ‫ הוּא ִמן ַהתּוָֹרה ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן תקכ"ט ט( וִּמָכּל ָמקוֹם ָצ ִרי‬11‫ ְבַּמֲאָכל וִּמְשֶׁתּה‬10‫ָהֹעֶנג ְוַהִשְּׂמָחה ְבּיוֹם טוֹב‬  ‫ ְוָכל ַהְמַﬠֵנּג ֶאת ַהַשָּׁבּת יב ְשָׂכרוֹ ְמֹפָרשׁ ְבַּקָבָּלה‬12,‫ְלִהָזֵּהר ָבֶּהם ְמֹאד י ֶשֲׁחמוּ ִרים ִדְּבֵרי סוְֹפ ִרים יוֵֹתר ִמִדְּבֵרי תוָֹרה יא‬ 15,‫ טו‬:‫ ְו ִנצּוֹל ִמִדּיָנהּ ֶשׁל ֵגּיִה ֹנּם‬14‫ ָאז ִתְּתַﬠַנּג ַﬠל ה' ְוגוֹ' וְּבִדְבֵרי ַרַז"ל יד ֶשׁמּוֲֹחִלין לוֹ ַﬠל ָכּל ֲﬠוֹנוָֹתיו‬13,‫יג‬ 2 How should one make the Shabbos pleasurable? In the days of the Sages of the Gemara, they would derive pleasure by [partaking of] large fish and a dish of cooked spinach, for these foods were considered pleasurable in that era. In every place, people should take pleasure on Shabbos according to the local practice, partaking of those foods and beverages that they consider pleasurable. There is no specific obligation to eat meat or drink wine on Shabbos.16[The common practice is to partake of them] only because most people presumably

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Shulchan Aruch: Chapter 242 -To Be Meticulous in Honoring Shabbos -...

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derive pleasure from eating meat more than eating other foods and from drinking wine more than drinking other beverages. For this reason, people should be generous in their consumption of meat and wine17 according to their capacity and financial resources. ‫ב ַבֶּמּה ְמַﬠ ְנּגוֹ ִבּיֵמי ַחְכֵמי ַהְגָּמָרא ָהיוּ ְמַﬠ ְנִּגין ְבָּד ִגים ְגּדוִֹלים וְּבַתְבִשׁיל ֶשׁל ְתָּרִדין טז ֶשַׁמֲּאָכִלים ֵאלּוּ ָהיוּ ֲחשׁוִּבים ֹעֶנג‬ ‫ יח‬.‫ִבּיֵמיֶהם יז ְוָכל ָמקוֹם וָּמקוֹם ְלִפי ִמְנָהגוֹ ְיַﬠ ְנּגוּהוּ ְבַּמֲאָכִלים וַּמְשִׁקים ַהֲחשׁוִּבים ָלֶהם ֹעֶנג‬ ‫ ֶאָלּא ְלִפי ֶשִׁמּן ַהְסָּתם ֵישׁ ְלֹרב ְבֵּני ָאָדם ֹעֶנג ַבֲּאִכיַלת ָבָּשׂר יוֵֹתר‬16,‫ְוֵאין ִחיּוּב ֶלֱאכוֹל ָבָּשׂר ְוִלְשׁתּוֹת ַי ִין ְבַּשָׁבּת יט‬  :‫ ְכִּפי ְיָכְלָתּם ְוַהָשַּׂגת ָיָדם‬17‫ִמִבְּשָׁאר ַמֲאָכִלים וִּבְשִׁתַיּת ַי ִין יוֵֹתר ִמִבְּשָׁאר ַמְשִׁקים כ ְלָכ ֵישׁ ָלֶהם ְלַה ְרבּוֹת ְבָּבָשׂר ְוַי ִין‬ ‫כא‬ 3 The more munificent one is in undertaking expenses for the sake of Shabbos and preparing many desirable foods [for it], the more praiseworthy he is, provided that he has the financial capacity. Even if he does not have money on hand, only movable property, he should pledge it as security and take a loan against it. The Holy One, blessed be He, will provide for him with a means to repay [the debt]. In this vein, our Sages18 state: “The Holy One, blessed be He, says, ‘Take a loan on My account; I will repay.’ ” The implication is that one’s Shabbos and festival expenses are not included in the allotment allocated to a person on Rosh HaShanah [when judgment is rendered] regarding his sustenance and other needs. Thus our Sages state:19 A man’s entire sustenance and expenses are determined on Rosh HaShanah, wherein it is decided how much he will earn for the sake of his sustenance and his other needs throughout the year, except for his expenses for Shabbosos and the festivals, for no allotment is made regarding them at all. Instead, if he increases his Shabbos and festival expenses, his [income] is increased. If, however, a person does not have property to use as collateral, so that payment could be taken from them, he should not borrow [in the expectation that] the Holy One, blessed be He, will repay. [The rationale:] Since he has no resources of his own, he has no obligation to increase his Shabbos expenses beyond his financial capacity.20 ‫ כג‬.‫ג ְוָכל ַהַמּ ְרֶבּה ְבּהוָֹצַאת ַשָׁבּת וְּבִתקּוּן ַמֲאָכִלים ַרִבּים ְוטוִֹבים ֲהֵרי ֶזה ְמֻשָׁבּח כב ְוהוּא ֶשָׁיּדוֹ ַמֶשֶּׂגת‬ ‫ְוַאף ִאם ֵאין לוֹ ַﬠְכָשׁו ָמעוֹת ְמז ָֻמִּנים ֶאָלּא ֲחָפִצים ְיַמְשְׁכֵּנם ְוִיְלֶוה ֲﬠֵליֶהם כד ְוַהָקּדוֹשׁ ָבּרוּ הוּא ַיְמִציא לוֹ ִלְפרוַֹﬠ ְוַﬠל‬ ‫ ָאַמר ַהָקּדוֹשׁ ָבּרוּ הוּא ְלווּ ָﬠַלי ַוֲא ִני פוֵֹרַﬠ ְכּלוַֹמר ֶשֵׁאין הוָֹצַאת ַשָׁבּת ְויוֹם טוֹב עוֶֹלה ְבֶּחְשׁבּוֹן‬18,‫ֶזה ָאְמרוּ ַרַז"ל כה‬ ‫ ָכּל ְמזוֹנוָֹתיו ְוהוָֹצאוָֹתיו‬19,‫ַהִקְּצָבה ֶשׁ ִנְּקַצב לוֹ ְבּר ֹאשׁ ַהָשָּׁנה ִלְמזוֹנוֹת ָכּל ַהָשָּׁנה וְּשָׁאר ְצָרָכיו ֶשָׁכּ ָאְמרוּ ֲחָכִמים כו‬ ‫ֶשׁל ָאָדם ְקצוִּבין לוֹ ֵמר ֹאשׁ ַהָשָּׁנה ֶשׁקּוְֹצִבין לוֹ ַכָּמּה ִיְשַׂתֵּכּר ְבָּשָׁנה זוֹ ְלֹצֶר ְמזוֹנוָֹתיו כז וְּשָׁאר ְצָרָכיו ֶשׁל ָכּל ְימוֹת‬ ‫ַהָשָּׁנה חוּץ ֵמהוָֹצאוֹת ַשָׁבּתוֹת ְוָיִמים טוִֹבים ֶשֵׁאין קוְֹצִבין ָﬠֶליָה ְכּלוּם כח ֶאָלּא ִאם מוִֹסיף ְבּהוָֹצַאת ַשָׁבּת ְויוֹם טוֹב‬ ‫מוִֹסיִפין לוֹ‬. ‫ֲאָבל ִאם ֵאין לוֹ ֲחָפִצים ְלַמְשְׁכָּנם ְוִלְפרוַֹﬠ ָבֶּהם ל ֹא ִיְלֶוה ְוֶשַׁהָקּדוֹשׁ ָבּרוּ הוּא ִיְפַרע כט ִכּי ֵמַאַחר ֶשֵׁאין לוֹ ִמֶשּׁלּוֹ ֵאין‬ 20:‫ָﬠָליו ִחיּוּב ְכָּלל ְלַה ְרבּוֹת ְבּהוָֹצַאת ַשָׁבּת יוֵֹתר ֵמַהָשַּׂגת ָידוֹ‬ 4 [The following guideline applies] if a person cannot afford any [additional Shabbos expenses] at all and seeks to receive money from the charity fund that makes allocations every Friday. He should not take such an allocation if he does not need to take [an allocation] for his sustenance for the weekdays of the coming week and [moreover,] would not [even] have to take for [this] Shabbos were he to eat [on Shabbos] exactly as he would on an actual ordinary weekday, i.e., eating only two

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Shulchan Aruch: Chapter 242 -To Be Meticulous in Honoring Shabbos -...

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meals of bread and legumes, as he does for his weekday meals. For example, he would have [enough for] fourteen meals for seven days until the following Friday, one meal during the day and one meal at night. Nevertheless, he desires to take [from the charity fund] so that he would be able to partake of three Shabbos meals.21 How much more so does the [above restriction] apply if he desires to take [from the charity fund] so that he can take pleasure [in his Shabbos meals] to a slightly greater extent than he does during the weekdays! He is forbidden to take [from the charity fund] that week. [In this vein,] our Sages said:22 “Make your Shabbos like a weekday, but do not turn to others for your needs.” ‫ד ְוַאף ִאם ֵאין ָידוֹ ַמֶשֶּׂגת ְכּלוּם ְורוֶֹצה ִלטּוֹל ִמן ַהֻקָּפּה ֶשׁל ְצָדָקה ַהִמְּתַחֶלֶּקת ְבָּכל ֶﬠֶרב ַשָׁבּת ל ֹא ִיטּוֹל ִאם ֵאינוֹ ָצ ִרי‬ ‫ִלטּוֹל ְלֹצֶר ְמזוֹנוָֹתיו ֶשׁל ְימוֹת ַהֹחל ֶשׁל ָשׁבוַּﬠ ַהָבּא וִּבְשִׁביל ְמזוֹנוֹת יוֹם ַהַשָּׁבּת ַגּם ֵכּן ל ֹא ָהָיה ָצ ִרי ִלטּוֹל ִאם ָהָיה‬ ‫נוֵֹהג ִכְּבֹחל ַמָמּשׁ ֶלֱאכוֹל בּוֹ ְשֵׁתּי ְסֻﬠדּוֹת ִבְּלָבד ַפּת ְוִקְט ִניּוֹת ִכְּסֻﬠדּוָֹתיו ְבֹּחל ְכּגוֹן ֶשֵׁיּשׁ לוֹ ְמזוֹן י"ד ְסֻﬠדּוֹת ְלִשְׁבָﬠה‬ ‫ָיִמים ֶשַׁﬠד ֶﬠֶרב ַשָׁבּת ַהָבּא ְסֻﬠָדּה ַאַחת ְלָכל יוֹם וְּסֻﬠָדּה ַאַחת ְלָכל ַלְיָלה ֶאָלּא ֶשׁרוֶֹצה ִלטּוֹל ְכֵּדי ֶלֱאכוֹל ְשׁ ָשׁה ְסֻﬠדּוֹת‬ ‫ ְוָכל ֶשֵׁכּן ִאם רוֶֹצה ִלטּוֹל ְכֵּדי ְלִהְתַﬠֵנּג ְקָצת יוֵֹתר ִמימוֹת ַהֹחל ֶשָׁאסוּר לוֹ ִלטּוֹל ִמן ַהֻקָּפּה ְבָּשׁבוַּﬠ זוֹ ֶשָׁכּ‬21,‫ְבַּשָׁבּת ל‬ ‫ ֲﬠֵשׂה ַשַׁבְּתּ ֹחל ְוַאל ִתְּצָטֵר ַלְבּ ִריּוֹת‬22,‫ָאְמרוּ ֲחָכִמים לא‬: 5 On the following Friday,23 however, [such a person] should be given food for fifteen meals for that week, so that he will have enough for three meals for that Shabbos.24 He is also given fish and vegetables for that Shabbos. Since he already requires [the assistance of] others, he is provided with all his needs, as indicated by the verse:25 “[Open your hand to him and provide him with] what he is lacking.” Similarly, one who is given money weekly from a different charity is permitted to receive a generous sum, provided he meets the criteria of need mentioned in Yoreh Deah, sec. 253.26 He may increase his Shabbos expenditures according to the means that are granted him, (as long as he does not spend so much on the Shabbasos that he is lacking sustenance for the weekdays, and it would be necessary to supplement the charity given him because of his Shabbos expenses. For he would thereby be placing the burden of his Shabbos expenses on people at large, and it has already been said: “Make your Shabbos like a weekday, but do not turn to others for your needs.”) ‫ נוְֹתִנין לוֹ ְמזוֹן ט"ו ְסֻﬠדּוֹת ְלאוָֹתהּ ָשׁבוַּﬠ לב ְכֵּדי ֶשִׁיְּהֶיה לוֹ ְשׁ ָשׁה ְסֻﬠדּוֹת ְלאוֹתוֹ‬23‫ה ֲאָבל )ג( ְבֶּﬠֶרב ַשָׁבּת ַהָבּא‬ 25,‫ ְוַגם נוְֹת ִנים לוֹ ָדִּגים ְוָיָרק ְלאוֹתוֹ ַשָׁבּת לג ֶשֵׁכּיָון ֶשְׁכָּבר ִנְצָר ַלְבּ ִריּוֹת נוְֹת ִנים לוֹ ָכּל ָצ ְרכּוֹלד ֶשֶׁנֱּאַמר לה‬24‫ַשָׁבּת‬ ‫ֵדּי ַמְחֹסרוֹ ֲאֶשׁר ֶיְחַסר לוֹ ְוֵכן ִמי ֶשׁנּוְֹתִנים לוֹ ִמֵדּי ָשׁבוַּﬠ ְבָּשׁבוַּﬠ ִמְצָּדָקה ַאֶחֶרת ֶשֻׁמָּתּר לוֹ ְלַקֵבּל ִמֶמָּנּה ַה ְרֵבּה ָכּל‬ ‫ ֲהֵרי ֶזה ָיכוֹל ְלַה ְרבּוֹת ְבּהוָֹצַאת ַשָׁבּת ְכִּפי ֶﬠֶר ַמה ֶשּׁנּוְֹתִנים לוֹ‬26,‫ֶשֵׁאין לוֹ ִשׁעוּר ַהְמֹפָרשׁ ְבּיוֶֹרה ֵדָﬠה ִסָמּן רנ"ג לו‬ ‫)וִּבְלָבד ֶשׁלּ ֹא יוִֹציא ָכּל ָכּ ְלַשָׁבּתוֹת ַﬠד ֶשֶׁתְּחַסר ַפּ ְרָנָסתוֹ ְבֹּחל ְו ִיְצָט ְרכוּ ְלהוִֹסיף לוֹ ִמן ַהְצָּדָקה ֵמֲחַמת הוָֹצאוָֹתיו‬ (‫ ֲﬠֵשׂה ַשַׁבְּתּ ֹחל ְוַאל ִתְּצָטֵר ַלְבּ ִריּוֹת‬22‫ְלַשָׁבּתות לז ֶשׁ ִנְּמָצא ַמִטּיל ְכּבוֹד ַשְׁבּתוָֹתיו ַﬠל ַהְבּ ִריּוֹת לח וְּכָבר ָאְמרוּ‬: 6 When the [weekly] allotment [a poor person] receives [from tzedakah] is not sufficient to enable him to increase his expenditures for Shabbos and still have enough left over for his sustenance during the week, and [doing so] would necessitate an increase in what he is given,27 [he is still obligated to endeavor to honor the Shabbos]. If he has some resources of his own, he should exert himself to use whatever resources he has, so as to make expenditures in honor of the Shabbos. If, however, he has absolutely no resources of his own, it is not necessary for him to request that others provide him with resources so that he can honor the Shabbos, for it has already been said: “Make your Shabbos like a weekday….” Nevertheless, [even such a person] must do at least something in his home to fulfill the mitzvah of [Shabbos] pleasure.

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Shulchan Aruch: Chapter 242 -To Be Meticulous in Honoring Shabbos -...

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If the allotment he receives is too limited to enable him to do even something small, he should constrain himself somewhat during the other days [of the week] in a manner that will enable him to do [at least] something small [in order] to take pleasure in the Shabbos. How much more so does [the above] apply to someone who does not take anything from tzedakah funds, but rather makes do with the small amount he has of his own! He need not ask that others give him [donations] so that he can honor the Shabbos. Instead, he should reduce a little [from his needs] during the other days [of the week] so that he will be able to do a small thing for the sake of Shabbos pleasure. This is preferable to turning to others. ‫ו ְוִאם ַמה ֶשּׁנּוְֹת ִנים לוֹ ֵאינוֹ ַמְסִפּיק לוֹ ְלַה ְרבּוֹת ְבּהוָֹצַאת ַשָׁבּת ְוֶשׁיּוִֹתיר ִמֶזּה ְלַפ ְרָנָסתוֹ ְלֹחל ָבִּﬠ ְנָין ֶשִׁיְּצָט ְרכוּ ְלהוִֹסיף‬ ‫ מ‬.‫ ִמָכּל ָמקוֹם ִאם ֵישׁ לוֹ ְמַﬠט ִמֶשּׁלּוֹ ְיָזֵרז ֶאת ַﬠְצמוֹ ְלהוִֹציא ָממוֹן ִבְּכבוֹד ַהַשָּׁבּת ְבָּכל ַמה ֶשֶּׁאְפָשׁר‬27,‫לוֹ לט‬ ‫ ֲﬠֵשׂה‬22‫ֲאָבל ִאם ֵאין לוֹ ְכּלוּם ִמֶשּׁלּוֹ ֵאין ָצ ִרי ְלַבֵקּשׁ ֵמֲאֵח ִרים ֶשׁ ִיְּתּנוּ לוֹ ְכֵּדי ְלַכֵבּד מא ֶאת ַהַשָּׁבּת ֶשְׁכָּבר ָאְמרוּ‬ ‫ַשַׁבְּתּ כוּ' וִּמָכּל ָמקוֹם ָצ ִרי הוּא ַלֲﬠשׂוֹת ָדָּבר מוָּﬠט ְבּתוֹ ֵבּיתוֹ מב ְלַקֵיּם ִמְצַות ֹעֶנג‬. ‫ְוִאם ַמה ֶשּׁנּוְֹת ִנים לוֹ ֵאינוֹ ַמְסִפּיק לוֹ ֲאִפלּוּ ְלָדָבר מוָּﬠט ָצ ִרי הוּא ְלַצְמֵצם ְמַﬠט ִבְּשָׁאר ַהָיִּמים ָבִּﬠ ְנָין ֶשׁיּוַּכל ַלֲﬠשׂוֹת‬ ‫ מג‬.‫ָדָּבר מוָּﬠט ְלֹעֶנג ַשָׁבּת‬ ‫ְוָכל ֶשֵׁכּן ִמי ֶשֵׁאינוֹ נוֵֹטל ְכּלוּם ֵמַהְצָּדָקה ֶאָלּא ִמְסַתֵּפּק ַבּמּוָּﬠט ֶשֵׁיּשׁ לוֹ ִמֶשּׁלּוֹ ֶשֵׁאינוֹ ָצ ִרי ְלַבֵקּשׁ ֵמֲאֵח ִרים ֶשִׁיְּתּנוּ לוֹ‬ ‫ְכֵּדי ְלַכֵבּד ֶאת ַהַשָּׁבּת מד ֶאָלּא ְיַצְמֵצם ְמַﬠט ִבְּשָׁאר ַהָיִּמים ָבִּﬠְנָין ֶשַׁיֲּﬠֶשׂה ָדָּבר מוָּﬠט ְלֹעֶנג ַשָׁבּת מה ְוֶזה טוֹב יוֵֹתר‬ ‫ִמֶשּׁ ִיְּצָטֵר ַלְבּ ִריּוֹת‬: 7 It is desirable that even a person whose financial resources do not suffice for him to indulge in many Shabbos foods be meticulous in not having fewer than two types of cooked food [for his Shabbos meals].28 It is desirable to be meticulous and partake of fish during every meal,29 unless [a person’s physical constitution is such that eating] fish is harmful to him or he dislikes them, i.e., it brings him discomfort, not pleasure — for Shabbos was given for the sake of pleasure, as will be explained in sec. 288[:2].30 If the gentiles raise the price of fish and, as a result, there are some people who are unable to purchase fish for Shabbos, it is proper for [the community] to ordain that no Jew31 buy fish from them for several weeks,32 so that, afterwards, they will reduce the price and thus everyone will be able to fulfill the mitzvah of Shabbos pleasure. ‫ ְוטוֹב ִלָזֵּהר ֶלֱאכוֹל‬29,‫ז ַאף ִמי ֶשֵׁאין ָידוֹ ַמֶשֶּׂגת ְלַה ְרבּוֹת ְבַּמֲאָכֵלי ַשָׁבּת טוֹב לוֹ ִלָזֵּהר ֶשׁלּ ֹא ִיְפחוֹת ִמְשֵּׁני ַתְבִשׁיִלין מו‬ ‫ ֶאָלּא ִאם ֵכּן ַהָדִּגים ַמִזּיִקים לוֹ ְלִפי ִטְבעוֹ אוֹ ֶשׁשּׂוֹ ְנָאם ֶשֵׁאין לוֹ ֵמֶהם ֹעֶנג ֶאָלּא ַצַﬠר מח ְוַהַשָּׁבּת‬29,‫ָדִּגים ְבָּכל ְסֻﬠָדּה מז‬ 30,‫ מט‬.‫ְלֹעֶנג ִנַתּן ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן רפ"ח‬ ‫ְוִאם ַהָנְּכ ִרים ְמַיְקּ ִרים ַהַשַּׁﬠר ֶשׁל ַהָדִּגים וֵּמֲחַמת ֶזה ֵישׁ ַכָּמּה ְבֵּני ָאָדם ֶשֵׁאין ְיכוִֹלים ִלַקּח ָדִּגים ְלַשָׁבּת )ד( ָנכוֹן ְלַתֵקּן‬ ‫ ְכֵּדי ֶשַׁאַחר ָכּ יוִֹזילוּ ַהַשַּׁﬠר ְויוְּכלוּ ַהֹכּל ְלַקֵיּם ִמְצַות ֹעֶנג‬32‫ ֵמֶהם ָדִּגים ֵאיֶזה ַשָׁבּתוֹת‬31‫ֶשׁלּ ֹא ִיְקֶנה שׁוּם ִיְשָׂרֵאל‬ ‫ נ‬:‫ַשָׁבּת‬ 8 If a person was sent food for him to eat on Shabbos, he should not eat it during the week. (This is an expression of pious conduct. According to the letter of the law, however, there is no prohibition against doing so. See sec. 694.)33 ‫ח ִאם ָשְׁלחוּ ְלָאָדם ֵאיֶזה ְדַבר ַמֲאָכל ֶשׁיּ ֹאְכֶלנּוּ ְבַּשָׁבּת ַאל י ֹאְכֶלנּוּ ְבֹּחל נא )ִמִמַּדּת ֲחִסידוּת ֲאָבל ִמן ַהִדּין ֵאין ִאסּוּר‬ 33:(‫ַבָּדָּבר נב ַﬠֵיּן ִסָמּן תרצ"ד נג‬

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Shulchan Aruch: Chapter 242 -To Be Meticulous in Honoring Shabbos -...

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9 It is permitted to borrow money on terms which our Rabbis forbade as “interest”34 for the sake of the Shabbos and festivals, or for the sake of other feasts associated with a mitzvah, if it is impossible to borrow [the money] without any interest. ‫ ֶשׁל ִדְּבֵריֶהם נה ְלֹצֶר ְסֻﬠַדּת ַשָׁבּת ְויוֹם טוֹב אוֹ ְלֹצֶר ְשָׁאר ְסֻﬠַדּת ִמְצָוה ִאם ִאי‬34,‫ט ֻמָתּר ִלְלווֹת )ה( ְבּ ִרִבּית נד‬ ‫ נו‬:‫ֶאְפָשׁר ִלְלווֹת ְבּל ֹא ִרִבּית‬ 10 [It is written:]35 “Remember the Shabbos day to sanctify it.” The School of Shammai interpreted36 this verse to mean: Remember it from the first day of the week. If you encounter a good portion of food, prepare it for Shabbos. It was said37 of Shammai the elder that he would eat in honor of Shabbos all of his days. How did he [conduct himself]? If he found an attractive-looking animal, he would purchase it and say: “This is for Shabbos.” If he found a more attractive one, he would purchase it, set it aside for Shabbos and [slaughter] the first and partake [of its meat] during the week. Thus he would eat the first so that the more desirable one would be eaten on Shabbos. Hillel the elder, by contrast, was characterized by a different quality. He would cite [the verse]:38 “Blessed is G-d Who loads us [with goodness] day by day,” in provision of our needs. [Nevertheless,] even Hillel would acknowledge that it is more appropriate to conduct oneself according to the directives of the School of Shammai.39 It is just that he, [personally,] would trust in G-d that He would certainly bring about a situation that would enable him to have a better portion on Shabbos than on all the other days.40 ‫ ֶשְׁתֵּהא זוְֹכרוֹ ֵמֶאָחד ַבַּשָּׁבּת ֶשִׁאם ִנְזַדֵּמּן ְל ֵחֶלק ָיֶפה‬36,‫ ֶאת יוֹם ַהַשָּׁבּת ְלַקְדּשׁוֹ נז ְוגוֹ' ָדּ ְרשׁוּ ֵבּית ַשַׁמּאי נח‬35‫י ָזכוֹר‬ ‫ ָﬠָליו נט ַﬠל ַשַׁמּאי ַהָזֵּקן ֶשָׁכּל ָיָמיו ָהָיה אוֵֹכל ִלְכבוֹד ַשָׁבּת ֵכּיַצד ָמָצא ְבֵּהָמה ָנָאה לוְֹקָחהּ‬37‫ְתֵּהא ְמַתְקּנוֹ ְלַשָׁבּת ְוָאְמרוּ‬ ‫ְואוֵֹמר זוֹ ְלַשָׁבּת ָמָצא ַאֶחֶרת ָנָאה ֵהיֶמָנּה לוְֹקָחהּ וַּמ ִנּיָחהּ ְלַשָׁבּת ְואוֵֹכל ֶאת ָה ִראשׁוָֹנה ְבֹּחל ִנְמָצא אוְֹכָלהּ ְלזוֹ ְכֵּדי‬ ‫ ָבּרוּ ה' יוֹם יוֹם ַיֲﬠָמס ָלנוּ ס ְצָרֵכינוּ ְוַאף‬38‫ֶשַׁהָיָּפה ֵתָּאֵכל ְבַּשָׁבּת ֲאָבל ִהֵלּל ַהָזֵּקן ִמָדּה ַאֶחֶרת ָה ְיָתה בּוֹ ֶשָׁהָיה אוֵֹמר‬ ‫ ֶאָלּא ֶשָׁהָיה בּוֵֹטַח ַבּה' ֶשְׁבַּוַדּאי ַיְזִמין לוֹ ְלַשָׁבּת ָמָנה ָיָפה‬39,‫ִהֵלּל מוֶֹדה ֶשְׁכִּדְבֵרי ֵבּית ַשַׁמּאי יוֵֹתר ָנכוֹן ַלֲﬠשׂוֹת סא‬ 40,‫ סב‬:‫ִמָכּל ַהָיִּמים‬ 11 Ezra ordained that clothes should be laundered on Thursday in honor of the Shabbos,41 so that [clean] garments would be worn on Shabbos. [He ordained that this be done on Thursday, because] Friday is an inopportune time to do laundry, because one must [then] busy himself with his [immediate] Shabbos needs.42 ‫ ִמְפֵּני ְכּבוֹד ַהַשָּׁבּת סג ְכֵּדי ִלְלבּוֹשׁ ְלָב ִנים ְבַּשָׁבּת סד ֲאָבל‬41‫יא ֶﬠְזָרא ִתֵּקּן ֶשׁ ִיְּהיוּ ְמַכְבִּסים ְבָּגִדים ַבֲּחִמיִשׁי ַבַּשָּׁבּת‬ 42,‫ סה‬:‫ְבֶּﬠֶרב ַשָׁבּת ֵאין ְפַּנאי ְלַכֵבּס ִמְפֵּני ֶשָׁצּ ִרי ְלִהְתַﬠֵסּק ְבָּצ ְרֵכי ַשָׁבּת‬ 12 It is customary that everyone prepare a dough with the measure that requires challah to be taken43 to bake loaves at home for the Shabbos [meals] rather than buy [bread] in the marketplace as on other days. This practice is an expression of honor for the Shabbos and the festivals.44 This custom should not be changed. ‫ ְבַּשָׁבּת סו ְול ֹא ִלַקּח ֶלֶחם ִמן‬43‫יב נוֲֹהִגין ָללוּשׁ ְכֵּדי ִשׁעוּר ַחָלּה ָכּל ֶאָחד ְבֵּביתוֹ ַלֲﬠשׂוֹת ֵמֶהם ְלָחִמים ִלְבצוַֹﬠ ֲﬠֵליֶהם‬ ‫ סט‬:‫ ְוֵאין ְלַשׁנּוֹת ַהִמּ ְנָהג‬44,‫ַהשּׁוּק ְכּמוֹ ִבְּשָׁאר ָיִמים סז ְוָדָבר ֶזה ִמְכּבוֹד ַשָׁבּת ְויוֹם טוֹב סח‬ 13 (In places where people eat bread baked by non-Jews45 throughout the week, it is desirable that they not eat anything other than “kosher”46 bread that was kneaded at home on Shabbos and festivals, for this honors these special days.) ‫ ָכּל ְימוֹת ַהֹחל טוֹב ִלָזֵּהר ֶשׁלּ ֹא ֶלֱאכוֹל ְבַּשָׁבּת ְויוֹם טוֹב ִכּי ִאם ִמְלָּחִמים‬45,‫יג )וִּבְמקוֹמוֹת ֶשׁאוְֹכִלים ַפּת ֶשׁל ָנְכ ִרים ע‬ (‫ ֶשׁ ִנּלּוֹשׁוּ ְבֵּביתוֹ ֶשֶׁזּהוּ ְכּבוֹד ַשָׁבּת ְויוֹם טוֹב עא‬46‫ַהְכֵּשׁ ִרים‬: 12/14/2020, 12:26 PM

Shulchan Aruch: Chapter 243 - Law Pertaining to One Who Leases a Fie...

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Shulchan Aruch: Chapter 243 - Law Pertaining to One Who Leases a Field or a Bathhouse to a Non-Jew By Rabbi Schneur Zalman of Liadi

SECTION 243 The Law Pertaining to One Who Leases a Field or a Bathhouse to a Non-Jew (1-16) ‫ וּבוֹ ט"ז ְסִﬠיִפים‬.‫סימן רמג ִדּין ַהַמְּשִׂכּיר ָשֶׂדה וֶּמ ְרָחץ ְלָנְכ ִרי‬: 1 Our Sages1 forbade instructing a non-Jew to perform work2 for us on Shabbos, whether without charge or for a fee.3 [This prohibition applies even when,] before Shabbos, one instructed the non-Jew to perform [the activity] on Shabbos,4 and [even] when [the Jew] does not need that work [performed] until after the Shabbos.5[The rationale for the prohibition:] When the non-Jew performs [the labor] on Shabbos, he is acting as an agent of the Jew. In matters of Scriptural Law, the principle that “A person’s agent is considered like the person himself,”6 applies only to [the appointment of] a fellow Jew [as one’s agent]. For it is written with regard to terumah:7 “So too shall you also (‫ )גם‬raise up the terumah of G-d.” Our Sages8 extrapolate that the term ‫“( גם‬also”) serves to include one’s agent, teaching that a person’s agent is considered as the person himself. [From that same verse, they derived the principle:] “Just as you are members of the covenant, so too, your agents must be members of the covenant.” Thus, according to Scriptural Law, the construct of agency does not apply to a nonJew9 [and if not for the Rabbinic decree, it would be permitted to use a non-Jewish agent to perform labor on Shabbos on one’s behalf]. Nevertheless, according to Rabbinic decree, a non-Jew can be considered as acting as an agent [on a Jew’s behalf] when it results in a stringency.10 There is an allusion in the Torah to this prohibition regarding Shabbos and festivals, for it is written with regard to the festivals:11 “No work shall be performed on them.” [Seemingly, the verse should have stated, “Do not perform any work on them.” The use of the passive voice implies:] not even [on your behalf] by others who are not commanded with regard to resting on the festivals. How much more so does this apply with regard to Shabbos!12 Nevertheless, this extrapolation is no more than an asmachta13 and the primary prohibition against instructing a non-Jew [to perform work] on Shabbos or on festivals is a Rabbinic ordinance, so that people at large will not consider the Shabbos [prohibitions] a trivial matter and come to perform [forbidden labors] themselves.14 The same [principle applies] with regard to festivals,15 and even Chol HaMoed.16 The same applies with regard to all the Scriptural prohibitions,17 as explained in the relevant places.18 ‫ ְוַאף ַﬠל ִפּי ֶשׁאוֵֹמר לוֹ ִמֹקֶּדם‬3,‫ ְבַּשָׁבּת ב ֵבּין ְבִּחָנּם ֵבּין ְבָּשָׂכר ג‬2‫ לוַֹמר ְלָנְכ ִרי ַלֲﬠשׂוֹת ָלנוּ ְמָלאָכה‬1,‫א ָאְסרוּ ֲחָכִמים א‬ ‫ ֶשְׁכֶּשַׁהָנְּכ ִרי עוֶֹשׂה ְבַּשָׁבּת‬5,‫ ְוַאף ַﬠל ִפּי ֶשֵׁאינוֹ ָצ ִרי ְלאוָֹתהּ ְמָלאָכה ַﬠד ְלַאַחר ַהַשָּׁבּת ה‬4,‫ַהַשָּׁבּת ֶשַׁיֲּﬠֶשׂה ְבַּשָׁבּת ד‬ 12/14/2020, 12:27 PM

Shulchan Aruch: Chapter 243 - Law Pertaining to One Who Leases a Fie...

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‫ ִמן ַהתּוָֹרה ֶאָלּא ְבּ ִיְשָׂרֵאל ַהַנֲּﬠֶשׂה‬6‫הוּא עוֶֹשׂה ִבְּשִׁליחוּת ַה ִיְּשָׂרֵאל ו ְוַאף ַﬠל ִפּי ֶשֵׁאין אוְֹמ ִרים ְשׁלוּחוֹ ֶשׁל ָאָדם ְכּמוֹתוֹ‬ ‫ ַגּם ְלַרבּוֹת ְשׁלוֲּחֶכם ִמַכּאן‬8,‫ ֵכּן ָתּ ִרימוּ ַגם ַאֶתּם ְתּרוַּמת ה' ְוָד ְרשׁוּ ֲחָכִמים‬7,‫ָשִׁליַח ְל ִיְשָׂרֵאל ז ֶשֶׁנֱּאַמר ִבְּתרוָּמה ח‬  ‫ֶשְׁשּׁלוּחוֹ ֶשׁל ָאָדם ְכּמוֹתוֹ ט וָּמה ַאֶתּם ְבֵּני ְב ִרית ַאף ְשׁלוֲּחֶכם ְבֵּני ְב ִרית ֲאָבל ַהָנְּכ ִרי ֵאינוֹ ְבּתוַֹרת ְשִׁליחוּת ִמן ַהתּוָֹרה‬ 10,‫ יא‬.‫ ִמָכּל ָמקוֹם ִמ ִדְּבֵרי סוְֹפ ִרים ֵישׁ ְשִׁליחוּת ְלָנְכ ִרי ְלחוְּמָרא‬9,‫י‬ ‫ ָכּל ְמָלאָכה ל ֹא ֵיָﬠֶשׂה ָבֶהם ַמְשָׁמע ֲאִפלּוּ ַﬠל‬11,‫ְוֵישׁ ֶרֶמז ְלִאסּוּר ֶזה ְבַּשָׁבּת ְויוֹם טוֹב ִמן ַהתּוָֹרה יב ֶשֶׁנֱּאַמר ְבּיוֹם טוֹב יג‬ 13,‫ יד‬.‫ וִּמָכּל ָמקוֹם ֵאין זוֹ ֶאָלּא ַאְסַמְכָתּא ְבָּﬠְלָמא‬12‫ְיֵדי ֲאֵח ִרים ֶשֵׁאין ְמֻצ ִוּים ַﬠל ַהְשִּׁביָתה ְבּיוֹם טוֹב ְוַקל ָוֹחֶמר ְלַשָׁבּת‬ ‫ְוִﬠַקּר טו ָהִאסּוּר ֲאִמיָרה ְלָנְכ ִרי ֵבּין ְבַּשָׁבּת ֵבּין ְבּיוֹם טוֹב ֵאינוֹ ֶאָלּא ִמִדְּבֵריֶהם טז ְכֵּדי ֶשׁלּ ֹא ְתֵהא ַשָׁבּת ַקָלּה ְבֵּﬠיֵני ָהָﬠם‬ ‫ ְכּמוֹ‬17‫ ְוֵכן ִבְּשָׁאר ָכּל ִאסּוּ ִרין ֶשַׁבּתּוָֹרה‬16,‫ ַוֲאִפלּוּ ְבֻּחלּוֹ ֶשׁל מוֵֹﬠד יט‬15,‫ ְוֵכן ְבּיוֹם טוֹב יח‬14,‫ְוָיֹבאוּ ַלֲﬠשׂוֹת ְבַּﬠְצָמן יז‬ 18,‫ כ‬:‫ֶשׁ ִיְּתָבֲּארוּ ִבְּמקוָֹמן‬ 2 Our Sages were extremely strict regarding this prohibition and issued decrees concerning it.19 For example, [even] if a non-Jew performs work for a Jew on his own initiative,20 it is forbidden to benefit from this work on Shabbos21and [also] on Saturday night for the time it would take to perform that task,22 lest he tell him [on another occasion] to perform it on the Shabbos.23 Similarly, if [a Jew] sees [a non-Jew] perform work on his behalf on Shabbos, there are times — for example, when the Jew will benefit from [the work],24 even [if he will derive this benefit only] after Shabbos — [the Jew] must protest and admonish [the non-Jew for performing the work].25 ([The laws that apply] if [the Jew and the non-Jew] will both profit from [the non-Jew’s] actions26 are explained in sec. 244[:1]27 and sec. 252[:5].)28 ‫ ִבְּשִׁביל ִיְשָׂרֵאל ָאְסרוּ ֵלָהנוֹת‬20 ֹ‫ ְכּגוֹן ִאם ָﬠָשׂה ַהָנְּכ ִרי ֵמַﬠְצמו‬19,‫ב ְוִהְפִליגוּ ֲחָכִמים ְבִּאסּוּר ֶזה ְוָגְזרוּ בוֹ ְגֵּזרוֹת כא‬ 23,‫ כד‬.‫ ִמשּׁוּם ְגֵּזָרה ֶשָׁמּא י ֹאְמרוּ לוֹ ַלֲﬠשׂוֹת ְבַּשָׁבּת‬22,‫ וְּלמוָֹצֵאי ַשָׁבּת ַﬠד ִבְּכֵדי ֶשֵׁיָּﬠֶשׂה כג‬22,‫ְבַּשָׁבּת ִמְמַּלאְכתּוֹ כב‬ 24,‫ ְכּגוֹן ִאם ַיִגּיַﬠ ְל ִיְשָׂרֵאל ֶרַוח ִמֶמָּנּה‬25,‫ְוֵכן ִאם רוֵֹאהוּ עוֶֹשׂה ְמָלאָכה ְבַּשָׁבּת ִבְּשִׁבילוֹ ְפָּﬠִמים ֶשָׁצּ ִרי ִלְמחוֹת כה‬ 28:(‫ ְורנ"ב כח‬27,‫ ִיְתָבֵּאר ְבִּסָמּן רמ"ד כז‬26‫ֲאִפלּוּ ְלַאַחר ַהַשָּׁבּת כו ) ְוִאם ַגּם לוֹ ַמ ִגּיַﬠ ֶרַוח ִמֶמָּנּה‬ 3 Therefore, [the following laws apply when] a person owns a bathhouse in which all wash and pay him a fee, he owns an oven in which all bake and pay him a fee,29 or he owns a mill in which all grind [flour] and pay him a fee.30 He seeks to hire a non-Jew for the entire year to perform all the tasks necessary for the bathhouse, mill, or oven, receive the fees from those who bathe, grind flour, and bake, and bring them to the Jewish [owner].31 He must admonish the non-Jew and not allow him to operate these concerns on Shabbos for the non-Jews who will bathe, grind flour, and bake there. [The rationale:] The Jew profits from the work performed by the non-Jew on Shabbos, for he is remunerated for this.32 (Even if the non-Jew need not perform any work at all [on Shabbos], because he prepared everything on Friday, nevertheless, by collecting the fees from the [other] non-Jews, the non-Jew is acting on behalf of the Jewish [owner]. Since the Jewish [owner] himself is forbidden to receive a fee [for the use of his premises] on the Shabbos day, it is also forbidden for the non-Jew to collect it for him.) License should not be granted on the basis that the non-Jew is undertaking these efforts on his own behalf, [to earn] the wage designated for him. [The rationale:] Were the Jewish [owner] to deny himself the profit from the Shabbos and instruct the non-Jew not to be near the bathhouse, the mill, or the oven on Shabbos, he could [in any case] not reduce [the non-Jew’s] wage at all, for he did not hire him

12/14/2020, 12:27 PM

Shulchan Aruch: Chapter 243 - Law Pertaining to One Who Leases a Fie...

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for each individual workday, but for the entire year or month as a single unit. True, it would not occur to the non-Jew that the Jewish [owner] would not require him to work on Shabbos and yet would pay him his full wage even though he did not work on the Shabbasos at all. Thus, according to his simple understanding, he is working to carry out the contract that he accepted when hired without conditions: to work the entire year or month, so that he will be paid his full wage and the employer will have no complaints against him. Thus the non-Jew’s intent is that he is [operating the concern] for his own benefit. Nevertheless, (in truth,) the non-Jew derives no benefit or profit from his work on Shabbos, for his [Jewish employer] could not deduct anything from his wages, even if he would not work at all on Shabbos, and the Jewish [employer] does derive benefit from [the non-Jew’s work].33 As such, it appears that his activity is being carried out for the sake of the Jewish [employer] alone. ‫ג ְלִפיָכ ִמי ֶשֵׁיּשׁ לוֹ ֶמ ְרָחץ ֶשׁרוֲֹחִצים ָבּהּ ַהֹכּל ְונוְֹת ִנים לוֹ ָשָׂכר אוֹ ֶשֵׁיּשׁ לוֹ ַתּנּוּר ֶשׁאוִֹפין בּוֹ ַהֹכּל ְונוְֹתִנים לוֹ‬ ‫ ְורוֶֹצה ִלְשׂכּוֹר לוֹ ָנְכ ִרי ְלָכל ַהָשָּׁנה כט ֶשׁ ִיְּתַﬠֵסּק‬30‫ אוֹ ֶשֵׁיּשׁ לוֹ ֵרַח ִים ֶשׁטּוֲֹח ִנין ָבֶּהן ַהֹכּל ְונוְֹת ִנין לוֹ ָשָׂכר‬29‫ָשָׂכר‬ ‫ְבָּכל ַהְמָּלאכוֹת ַהְצּ ִריכוֹת ַבֶּמּ ְרָחץ ְוֵרַח ִים ְוַתנּוּר ִויַקֵבּל ַהָשָּׂכר ִמן ָהרוֲֹחִצים ְוַהטּוֲֹח ִנים ְוָהאוִֹפים ִויִביֵאהוּ‬ ‫ ָצ ִרי הוּא ִלְמחוֹת ְבַּהָנְּכ ִרי לא ְול ֹא ַיִנּיֶחנּוּ ֶשׁ ִיְּתַﬠֵסּק ָבֶּהם ְבַּשָׁבּת ִבְּשִׁביל ָנְכ ִרים ֶשׁ ִיּ ְרֲחצוּ ְוִיְטֲחנוּ ְוי ֹאפוּ‬31,‫ְלַה ִיְּשָׂרֵאלל‬ ‫ )ַוֲאִפלּוּ ִאם ַהָנְּכ ִרי ֵאינוֹ ָצ ִרי ַלֲﬠבוֹד‬32,‫ָשׁם ְלִפי ֶשַׁה ִיְּשָׂרֵאל ַמ ְר ִויַח ַבֲּﬠבוַֹדת ַהָנְּכ ִרי ְבַּשָׁבּת ֶשַׁמִּגּיַﬠ לוֹ ָשָׂכר ִמֶזּה לב‬ ‫ְכּלוּם ֶשְׁכָּבר ֵהִכין ַהֹכּל ֵמֶﬠֶרב ַשָׁבּת ִמָכּל ָמקוֹם ַמה ֶשַּׁהָנְּכ ִרי ַהֶזּה ְמַקֵבּל ַהָשָּׂכר ֵמַהָנְּכ ִרים הוּא עוֶֹשׂה ֶזה ִבְּשִׁביל‬ ‫ לג‬.(‫ַה ִיְּשָׂרֵאל וְּלַה ִיְּשָׂרֵאל ַﬠְצמוֹ ָאסוּר לוֹ ְלַקֵבּל ַהָשָּׂכר ֶשׁל יוֹם ַהַשָּׁבּת ָלֵכן ָאסוּר ַגּם ֵכּן ֶשׁ ְיַּקֵבּל ַהָנְּכ ִרי ִבְּשִׁבילוֹ‬ ‫ְוֵאין ְלַהִתּיר ְלִפי ֶשַׁהָנְּכ ִרי טוֵֹרַח ְלַﬠְצמוֹ ִבְּשִׁביל ַהָשָּׂכר ֶשָׁקַּצץ לוֹ ֵכּיָון ֶשִׁאם ָהָיה ַה ִיְּשָׂרֵאל מוֵֹנַﬠ ֶאת ַﬠְצמוֹ ֵמֶרַוח ַהַשָּׁבּת‬ ‫ְוָהָיה אוֵֹמר ַלָנְּכ ִרי ֶשׁלּ ֹא ִיְהֶיה ְכָלל ְבַּשָׁבּת ֵאֶצל ַהֶמּ ְרָחץ ְוֵרַח ִים ְוַתנּוּר ל ֹא ָהָיה ְמַנֶכּה לוֹ ְכּלוּם ִמְשָּׂכרוֹ לד ֶשֲׁהֵרי ל ֹא‬ ‫ְשָׂכרוֹ ְלָכל יוֹם ְויוֹם ִבְּפֵני ַﬠְצמוֹ ֶאָלּא ְלָשָׁנה אוֹ ֹחֶדשׁ ְבַּבת ַאַחת‬. ‫ְוַאף ַﬠל ִפּי ֶשַׁהָנְּכ ִרי ֵאינוֹ ַמֲﬠֶלה ַﬠל ַדְּﬠתּוֹ ֶשַׁה ִיְּשָׂרֵאל ֵאינוֹ ַמְכ ִריחוֹ ְלִהְתַﬠֵסּק ְבַּשָׁבּת ְוֶשׁ ְיַּשֵׁלּם לוֹ ָכּל ְשָׂכרוֹ ַאף ִאם ל ֹא‬ ‫ִיְתַﬠֵסּק ְכָּלל ְבַּשָׁבּתוֹת ֶאָלּא הוּא עוֵֹסק ְלִפי ֻתמּוֹ ְלַהְשִׁלים ַקְבָּלנוּתוֹ ֶשִׁקֵּבּל ָﬠָליו ִבְּתִחַלּת ְשִׂכירוּתוֹ ִבְּסָתם ְלִהְתַﬠֵסּק ָכּל‬ ‫ַהָשָּׁנה אוֹ ַהֹחֶדשׁ ְכֵּדי ֶשׁ ְיַּשֵׁלּם לוֹ ָכּל ְשָׂכרוֹ ִמָשֵּׁלם ְול ֹא ִיְהֶיה לוֹ ָﬠָליו שׁוּם ַתּ ְרעוֹמוֹת ְוִאם ֵכּן ַהָנְּכ ִרי ִמְתַכֵּוּן ְלטוַֹבת‬ ‫ַﬠְצמוֹ ִמָכּל ָמקוֹם ֵכּיָון )ֶשֶׁבֱּאֶמת( ֶשֵׁאין ְלַהָנְּכ ִרי טוָֹבה ְוֶרַוח ֵמֵﬠֶסק ֶזה ֶשְׁבַּשָׁבּת ֶשַׁאף ִאם ל ֹא ִיְתַﬠֵסּק ְבַּשָׁבּת ל ֹא ְיַנֶכּה‬ ‫ לה‬:‫ ִאם ֵכּן ִנ ְרֶאה ַהָדָּבר ְכִּאלּוּ ֵﬠֶסק ֶזה הוּא ִבְּשִׁביל ַה ִיְּשָׂרֵאל ִבְּלָבד‬33,‫לוֹ ְכּלוּם ִמְשָּׂכרוֹ וְּלַה ִיְּשָׂרֵאל ַמִגּיַﬠ ֶרַוח ִמֶזּה‬ 4 How much more so does the above apply if the non-Jew was hired by the day, i.e., he was told: “For each individual day that you operate the bathhouse, oven, or mill, I will pay you such-and-such.”34 Even though [the Jewish employer] did not tell him to operate [the concern] on Shabbos and the non-Jew went and did so on his own initiative, it is necessary to admonish him for this and not allow him to operate [the concern] on Shabbos.35Although the non-Jew has his own self-interest in mind — i.e., he is working to earn the wage designated him for each day of work36 — nevertheless, since he does so because of the statement of the Jewish [owner] who hired him to work for a number of days,37 he is considered as working as an agent of the Jewish [owner]. True, the Jewish [owner] did not tell him to work on Shabbos; he merely hired him to work for a number of days without making any specifications. Nevertheless, the non-Jew who is operating the concern on Shabbos operates it because the Jewish [owner] hired him for a number of days and, in his mind, today [i.e., on Shabbos as well], he is the Jewish [owner’s] hired worker and he is acting as his agent. Therefore, even though he is working for his own benefit, this is of no consequence [with regard to his halachic status]. For with regard to agency, it makes no difference whether he is acting for the benefit of the principal or for his own benefit; regardless, he is his agent.

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‫ד ְוָכל לו ֶשֵׁכּן )א( ֶשִׁאם ָשַׂכר ַהָנְּכ ִרי ְלָיִמים לז ֶשָׁאַמר לוֹ ְבַּﬠד ָכּל יוֹם ְויוֹם ֶשִׁתְּתַﬠֵסּק ַבֶּמּ ְרָחץ אוֹ ַתּנּוּר אוֹ ֵרַח ִים ֶאֵתּן‬ ‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָאַמר לוֹ ֶשׁ ִיְּתַﬠֵסּק ְבַּשָׁבּת לט ְוַהָנְּכ ִרי ֵמַﬠְצמוֹ הוֵֹל וִּמְתַﬠֵסּק ַגּם ְבַּשָׁבּת ָצ ִרי ִלְמחוֹת‬34,‫ְל ָכּ ְוָכ  לח‬ 36‫ ֶשַׁאף ֶשַׁהָנְּכ ִרי ִמְתַכֵּוּן ְלטוַֹבת ַﬠְצמוֹ ְכֵּדי ִלטּוֹל ַהָשָּׂכר ֶשָׁקַּצץ לוֹ ְבַּﬠד ָכּל יוֹם‬35‫ְבָּידוֹ מ ְול ֹא ַי ִנּיֶחנּוּ ְלִהְתַﬠֵסּק ְבַּשָׁבּת‬ ‫ ֲהֵרי ֶזה ְכּעוֵֹסק ִבְּשִׁליחוּת‬37‫ִמָכּל ָמקוֹם ֵכּיָון ֶשׁהוּא עוֶֹשׂה ֵכּן ֵמֲחַמת ִדּבּוּרוֹ ֶשׁל ִיְשָׂרֵאל ֶשְׁשָּׂכרוֹ ְלִהְתַﬠֵסּק ֵאיֶזה ָיִמים‬ ‫ַה ִיְּשָׂרֵאל מא ֶשַׁאף ֶשַׁה ִיְּשָׂרֵאל ל ֹא ָאַמר לוֹ ְלִהְתַﬠֵסּק ְבַּשָׁבּת ֶאָלּא ְשָׂכרוֹ ְלֵאיֶזה ָיִמים ְסָתם ִמָכּל ָמקוֹם ַהָנְּכ ִרי ֶשִׁמְּתַﬠֵסּק‬ ‫ְבַּשָׁבּת ִמְתַﬠֵסּק הוּא ֵמֲחַמת ַהְשִּׂכירוּת ֶשְׁשָּׂכרוֹ ַה ִיְּשָׂרֵאל ְלֵאיֶזה ָיִמים מב ַוֲהֵרי ְבַּדְﬠתּוֹ ַהיּוֹם ֶשׁהוּא ְשִׂכירוֹ ֶשׁל ִיְשָׂרֵאל‬ ‫ַהיּוֹם ְוהוּא עוֶֹשׂה ְשִׁליחוּת ַה ִיְּשָׂרֵאל ְלִפיָכ ַאף ֶשׁעוֶֹשׂה ִבְּשִׁביל טוַֹבת ַﬠְצמוֹ ֵאין ֶזה מוִֹﬠיל ְכּלוּם מג ֶשְׁלִּﬠְנַין ְשִׁליחוּת‬ ‫ מד‬:‫ֵאין ְלַחֵלּק ֵבּין עוֶֹשׂה ְלטוַֹבת ַהְמַשֵׁלַּח ֵבּין עוֶֹשׂה ְלטוַֹבת ַהָשִּׁליַח ֵבּין ָכּ וֵּבין ָכּ ְשׁלוּחוֹ הוּא‬ 5 Even when [the Jewish owner] hired the non-Jew for an [entire] year,38 if he transgressed and did not admonish [the non-Jew], but instead, permitted him to operate the concern on Shabbos, and the non-Jew brought the fees to the Jewish [owner, he is forbidden to benefit from the fees collected on Shabbos. This stringency applies] even though [the non-Jew] did not bring him the fees he received for the Shabbos as a [separate and] distinct entity, but rather combined them with the fees for the other days, e.g., he brought to him the fees for four or five days combined together39 and one of those days was Shabbos. In such an instance, the money is not forbidden as"Shabbos earnings,”as will be explained in subsection 11. Even so, the Jew is forbidden to benefit from the fees collected by the non-Jew on Shabbos. This is a penalty our Sages imposed upon him.40 ‫ ִאם ָﬠַבר ְול ֹא ִמָחה ְבָּידוֹ ְוִה ִנּיחוֹ ְלִהְתַﬠֵסּק ְבַּשָׁבּת ְוֵהִביא ַהָנְּכ ִרי ֶאת ַהָשָּׂכר‬38‫ה ֲאִפלּוּ ִאם ָשַׂכר ַהָנְּכ ִרי ְלָשָׁנה‬ ‫ְלַהִיְּשָׂרֵאל ַאף ַﬠל ִפּי ֶשׁלּ ֹא ֵהִביא לוֹ ָשָׂכר ֶשִׁקֵּבּל ְבּיוֹם ַהַשָּׁבּת ִבְּפֵני ַﬠְצמוֹ ֶאָלּא ֱהִביאוֹ ְבַּהְבָלָﬠה ִﬠם ְשָׁאר ַהָיִּמים ְכּגוֹן‬ ‫ ְויוֹם ַהַשָּׁבּת ֵבּיֵניֶהם ֶשֵׁאין ָבֶּזה ִאסּוּר ִמשּׁוּם ְשַׂכר ַשָׁבּת ְכּמוֹ‬39‫ֶשֵׁהִביא לוֹ ְבַּבת ַאַחת ְשַׂכר ַא ְרָבָּﬠה ַוֲחִמָשּׁה ָיִמים‬ ‫ֶשׁ ִיְּתָבֵּאר ִבְּסִﬠיף י"א ַאף ַﬠל ִפּי ֵכן ָאסוּר ְלַה ִיְּשָׂרֵאל ֵלָהנוֹת ִמן ַהָשָּׂכר ֶשִׁקֵּבּל ַהָנְּכ ִרי ְבּיוֹם ַהַשָּׁבּת מה )ב( ֶשְׁקָּנסוּהוּ‬ 40,‫ מו‬:‫ֲחָכִמים‬ 6 [Different laws apply,] however, if the Jewish [owner] desires to rent the bathhouse to the non-Jew so that the non-Jew would work there whenever he desires, but would not be required to work,41 and would take all the fees for himself, merely giving the Jewish [owner] a designated amount each year or each month, whether [the non-Jew] heats [the water of the baths] or not. [In this case,] according to the letter of the law, the arrangement would be permitted. For even if the non-Jew would operate the concern on Shabbos, he does not intend that his work benefit the Jewish [owner], but [does so] for his own benefit. For even if he does not heat [the water of the bath] on Shabbos, the Jewish [owner] will not deduct anything from the rent he is required to pay. Moreover, even if the Jewish [owner] would deduct some of the rent if [the non-Jew] did not heat [the water], nevertheless, [the non-Jew] would heat it [for his own sake], to earn money. Thus he is acting solely his own self-interest. Nonetheless, our Sages forbade such practices,42 because of the erroneous impression that would be created (maris ayin). [The rationale:] The name of the Jewish [owner] is associated with the bathhouse, i.e., all know that the bathhouse belongs to a Jew.43 And when [other Jews] see that non-Jews are bathing in the bathhouse of the Jewish [owner] on Shabbos with a non-Jew operating it, they will say that the non-Jew is a day-worker hired by the Jewish [owner], and thus suspect the owner of violating the directives of our Sages in allowing the non-Jew to operate the concern on Shabbos. (Or perhaps they will suspect that the Jewish [owner] hired the non-Jew to operate his bathhouse on Shabbos.) Although Jews at times also used the bathhouse during the week and they see that the non-Jew is the one who operates the bathhouse during the week as well, they

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https://www.chabad.org/library/article_cdo/aid/3447002/jewish/Shulcha...

will not think that the Jewish [owner] rented the bathhouse to the non-Jew with the stipulation that the non-Jew take the proceeds for himself, and operate the bathhouse as he desires, instead of acting as the agent of the Jew. [The rationale:] It is not common for most people to rent bathhouses, because the expenses are high44 and the profits are minimal.45The profits are [generally] not sufficient for the renter to pay a fixed amount to the owner of the bathhouse and for there to remain a significant amount beyond the wage he would be paid for his work and efforts. Therefore, the normal practice is that anyone who owns a bathhouse hires a worker to operate it and the profits belong entirely to the owner of the bathhouse.  ‫ו ֲאָבל ִאם רוֶֹצה ַה ִיְּשָׂרֵאל ְלַהְשִׂכּיר ַהֶמּ ְרָחץ ַלָנְּכ ִרי ֶשַׁיֲּﬠבוֹד בּוֹ ַהָנְּכ ִרי ְבָּכל ֵאיַמת ֶשׁ ִיּ ְרֶצה ְול ֹא ִיְהֶיה ֻמְכָרח ַבֲּﬠבוָֹדתוֹ‬ ‫ ְו ִיטּוֹל ָכּל ַהָשָּׂכר ְלַﬠְצמוֹ ַרק ֶשׁ ִיֵּתּן ְלַהִיְּשָׂרֵאל ָדָּבר ָקצוּב ְבָּכל ָשָׁנה אוֹ ְבָּכל ֹחֶדשׁ ֵבּין ֶשַׁיִּסּיֶקנּוּ אוֹ ל ֹא ַיִסּיֶקנּוּ ִמן‬41,‫מז‬ ‫ַהִדּין ָהָיה ֻמָתּר מח ֶשַׁאף ֶשַׁהָנְּכ ִרי ַיֲﬠבוֹד בּוֹ ְבַּשָׁבּת ֲהֵרי ֵאינוֹ ִמְתַכֵּוּן ַבֲּﬠבוָֹדתוֹ ְלטוַֹבת ַה ִיְּשָׂרֵאל ֶאָלּא ְלטוַֹבת ַﬠְצמוֹ‬ ‫ֶשֲׁהֵרי ַאף ִאם ל ֹא ַיִסּיֶקנּוּ ְבַּשָׁבּת ל ֹא ְיַנֶכּה ְלַה ִיְּשָׂרֵאל ְכּלוּם ִמְשָּׂכרוֹ מט ְוַאף ִאם ָהָיה ַה ִיְּשָׂרֵאל ְמַנֶכּה לוֹ ִאם ל ֹא ָהָיה‬  ‫ַמִסּיקוֹ ַאף ַﬠל ִפּי ֵכן ָהָיה ַמִסּיקוֹ ְכֵּדי ְלִהְשַׂתֵּכּר ִנְמָצא ֶשׁעוֶֹשׂה ַרק ְלטוַֹבת ַﬠְצמוֹ נ ַאף ַﬠל ִפּי ֵכן ָאְסרוּ ֲחָכִמים ַלֲﬠשׂוֹת ֵכּן‬  ‫ ִמְפֵּני ַמ ְרִאית ָהַﬠ ִין נב ְלִפי ֶשֵׁשּׁם ַה ִיְּשָׂרֵאל ִנְקָרא ַﬠל ַהֶמּ ְרָחץ נג ֶשַׁהֹכּל יוְֹדִﬠים ֶשֶׁמּ ְרָחץ ֶזה הוּא ֶשׁל ִיְשָׂרֵאל‬42,‫נא‬ ‫ וְּכֶשׁ ִיּ ְראוּ ֶשָׁנְּכ ִרים רוֲֹחִצים ְבֶּמ ְרָחצוֹ ֶשׁל ִיְשָׂרֵאל ְבַּשָׁבּת ְוָנְכ ִרי ִמְתַﬠֵסּק ַבֶּמּ ְרָחץ י ֹאְמרוּ ֶשָׁנְּכ ִרי ֶזה הוּא ְשִׂכיר‬43,‫נד‬ ‫יוֹם ֵאֶצל ַה ִיְּשָׂרֵאל נה ְוַיְחְשׁדוּהוּ ֶשׁעוֵֹבר ַﬠל ִדְּבֵרי סוְֹפ ִרים ְבַּמה ֶשַּׁמּ ִנּיַח ֶאת ַהָנְּכ ִרי ְלִהְתַﬠֵסּק ְבַּשָׁבּת )אוֹ ֶאְפָשׁר ַיְחְשׁדוּ‬ ‫ֶאת ַה ִיְּשָׂרֵאל ֶשׁהוּא ָשַׂכר לוֹ ָנְכ ִרי ֶזה ֶשׁ ִיְּתַﬠֵסּק ְבֶּמ ְרָחצוֹ ְבַּשָׁבּת נו( ְוַאף ֶשַׁגּם ַה ִיְּשׂ ְרֵאִלים ָרֲחצוּ ְבּתוֹכוֹ ִלְפָﬠִמים ְבֹּחל‬ ‫ְוָראוּ ֶשָׁנְּכ ִרי ֶזה הוּא ַהִמְּתַﬠֵסּק ַגּם ְבֹּחל ִמָכּל ָמקוֹם ל ֹא ַיֲﬠֶלה ַﬠל ַדְּﬠָתּם ֶשַׁה ִיְּשָׂרֵאל ִהְשִׂכּיר ַהֶמּ ְרָחץ ְלָנְכ ִרי ֶזה ֶשִׁיּטּוֹל‬ ‫ָכּל ַהָשָּׂכר ְלַﬠְצמוֹ ְוָנְכ ִרי ֶזה ִמְתַﬠֵסּק בּוֹ ְלַדַﬠת ַﬠְצמוֹ ֶשׁלּ ֹא ִבְּשִׁליחוּת ַה ִיְּשָׂרֵאל ְלִפי ֶשֵׁאין ֶדֶּר ֹרב ָהעוָֹלם ִלְשׂכּוֹר‬ ‫ ְוֵאין ַהָשָּׂכר ַמְסִפּיק ְלַהשּׂוֵֹכר ִלֵתּן ָדָּבר ָקצוּב ְלַבַﬠל‬45,‫ וְּשָׂכרוֹ מוָּﬠט נח‬44,‫ַהֶמּ ְרָחץ נז ְלִפי ֶשׁהוָֹצאוָֹתיו ְמֻרבּוֹת‬ ‫ַהֶמּ ְרָחץ ְוֶשׁ ִיְּשַׁתֵּיּר לוֹ ַס ָחשׁוּב ָיֵתר ַﬠל ְשַׂכר ָט ְרחוֹ ַוֲﬠָמלוֹ ְלִפיָכ ֶדֶּר ָהעוָֹלם ֶשָׁכּל ִמי ֶשֵׁיּשׁ לוֹ ֶמ ְרָחץ שׂוֵֹכר לוֹ פּוֵֹﬠל‬ ‫ֶשׁ ִיְּתַﬠֵסּק בּוֹ ְוָכל ַהָשָּׂכר הוּא ְלַבַﬠל ַהֶמּ ְרָחץ‬: 7 It is, however, permitted to rent out a field to a non-Jew46 so that the non-Jew perform his work whenever he desires, but would not be required to work,47 and would take all the produce for himself, merely giving the Jewish [owner] a designated amount each year, whether money or some of the produce of the field.48 The non-Jew may work even on Shabbos. There is no fear that an [erroneous] impression might be created, i.e., that people might say that the non-Jew is a dayworker, hired by the Jewish [owner] or that [the Jewish owner] hired him to work his land on Shabbos. [The rationale:] The custom of most people is to lease out a field under a share-cropping agreement.49 [Under such an arrangement,] a person receives fields to plow, sow, and perform all necessary tasks, and receives half, a third, or a fourth of the [field’s] produce as payment for his work, and the remainder is given to the owner of the field. Therefore, it can be assumed that when people see the non-Jew working on Shabbos in the Jew’s field, they will say that he is the Jew’s share-cropper. And there is no prohibition whatsoever in giving one’s field to a non-Jew under a share-cropping agreement even though the Jewish [owner] benefits from the fact that the share-cropper works his field on Shabbos; indeed, the majority of the produce of the field belongs to the Jewish [owner].50 Nevertheless, since the non-Jew does not have the intent that he is working for the benefit of the Jewish [owner], but for his own self-interest — that he receive the share due him from the produce51 — even though as a natural consequence, the Jewish [owner] will benefit, [the Jewish owner’s benefit] is of no significance. [The Jewish owner] must, however, take care not to tell [the non-Jew] to work on Shabbos.52 ‫ ְו ִיטּוֹל ָכּל‬47‫ ֶשַׁיֲּﬠבוֹד ֲﬠבוָֹדָתהּ ָכּל ֵאיַמת ֶשׁ ִיּ ְרֶצה ְול ֹא ִיְהֶיה ֻמְכָרח ַבֲּﬠבוָֹדתוֹ‬46,‫ז ֲאָבל ֻמָתּר ְלַהְשִׂכּיר ָשֶׂדה ְלָנְכ ִרי נט‬ 48,‫ַהֵפּרוֹת ְלַﬠְצמוֹ ַרק ֶשׁ ִיֵּתּן ְלַה ִיְּשָׂרֵאל ָדָּבר ָקצוּב ְבָּכל ָשָׁנה ס ֵבּין ֶשׁ ִיֵּתּן לוֹ ָמעוֹת ֵבּין ֶשִׁיֵּתּן לוֹ ִמֵפּרוֹת ָשֶׂדה זוֹ סא‬

12/14/2020, 12:27 PM

Shulchan Aruch: Chapter 243 - Law Pertaining to One Who Leases a Fie...

6 of 10

https://www.chabad.org/library/article_cdo/aid/3447002/jewish/Shulcha...

‫ְוַהָנְּכ ִרי עוֵֹבד ֲאִפלּוּ ְבַּשָׁבּת ְוֵאין ָלחוּשׁ ְלַמ ְרִאית ָהַﬠ ִין ֶשׁיּ ֹאְמרוּ ֶשַׁהָנְּכ ִרי ְשִׂכיר יוֹם הוּא ֵאֶצל ַהִיְּשָׂרֵאל אוֹ ֶשְׁשָּׂכרוֹ‬ ‫ ְדַּה ְינוּ ָאָדם ַהְמַקֵבּל ַהָשּׂדוֹת‬49,‫ַלֲﬠבוֹד ַאְדָמתוֹ ְבַּשָׁבּת סב ְלִפי ֶשֶׁדֶּר ֹרב ָהעוָֹלם הוּא ִלֵתּן ַהָשֶּׂדה ַבֲּא ִריסוּת ְלָא ִריס סג‬ ‫ְלָח ְרָשׁן וְּלָז ְרָﬠן ְוַלֲﬠבוֹד ָכּל ֲﬠבוָֹדָתן ְונוֵֹטל ִבְּשַׂכר ֲﬠבוָֹדתוֹ ֶמֱחָצה אוֹ ְשִׁלישׁ אוֹ ְרִביַﬠ ַהֵפּרוֹת ְוַהְשָּׁאר ְלַבַﬠל ַהָשֶּׂדה סד‬ ‫ָלֵכן ִמן ַהְסָּתם ְכֶּשׁ ִיּ ְראוּ ָנְכ ִרי עוֵֹבד ְבַּשָׁבּת ְבָּשֶׂדה ֶשׁל ִיְשָׂרֵאל י ֹאְמרוּ ֶשֶׁזּהוּ ֲא ִריסוֹ ֶשׁל ַה ִיְּשָׂרֵאל סה ְוִלֵתּן ַהָשֶּׂדה‬ ‫ַבֲּא ִריסוּת ְלָנְכ ִרי ֵאין בּוֹ שׁוּם ִאסּוּר ְכָּלל ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ְלַה ִיְּשָׂרֵאל ֲהָנָאה ַבְּמָּלאָכה ֶשָׁהָא ִריס עוֶֹשׂה ְבָּשֵׂדהוּ ְבַּשָׁבּת‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשַׁהָנְּכ ִרי ֵאינוֹ ִמְתַכֵּוּן ִבְּמַלאְכתּוֹ ִבְּשִׁביל טוַֹבת‬50‫ֶשֲׁהֵרי ֹרב ַהֵפּרוֹת ֶשׁל ַהָשֶּׂדה ֵהם ֶשׁל ַהִיְּשָׂרֵאל‬ ‫ ַאף ַﬠל ִפּי ֶשֵׁמֵּאָליו ֶנֱהֶנה ַהִיְּשָׂרֵאל ֵאין‬51,‫ַה ִיְּשָׂרֵאל ֶאָלּא ִבְּשִׁביל טוַֹבת ַﬠְצמוֹ ֶשִׁיּטּוֹל ֵחֶלק ַהַמִּגּיַﬠ לוֹ ִמֵפּרוֹת ַהָשֶּׂדה‬ 52,‫ סז‬:‫ְבָּכ ְכּלוּם סו ַרק ֶשׁ ִיָּזֵּהר ֶשׁלּ ֹא י ֹאַמר לוֹ ֶשַׁיֲּﬠֶשׂה ְבַּשָׁבּת‬ 8 [Different laws apply when a Jewish owner] hired a non-Jewish worker for a year [with the stipulation] that he perform all the work necessary for his field during that year. True, according to the letter of the law, it would be permitted for [the Jewish owner] to let the non-Jew work the field on Shabbos, for the non-Jew has his own self-interest in mind; [he is working] to receive the wage designated for him. Granted, the Jewish [owner] will pay him even though he does not perform that work on Shabbos. But he would have to perform it on another day, for he hired him to perform all the tasks necessary for his field throughout the year.53 Therefore, [even though] he is performing [the task] on Shabbos, [he does so for his own convenience] so that he will not have to do it on another day. (Moreover, he does not even appear to be the Jew’s agent like a day-worker does, for the reason explained in sec. 244[:1].)54 Nevertheless, because of the impression that might be created, [the Jewish owner] must admonish the non-Jew [for working on Shabbos]. For one who sees the nonJew working on Shabbos in a field belonging to a Jew will not think that he was hired for a year, but rather that he was a day-worker. [True, our Sages] said55 that there is no prohibition against leasing a field because of the impression it creates, because it is common for the majority of people to lease out a field under a share-cropping agreement. This [leniency], however, applies [only] when it reflects the truth — that the non-Jew who is working has a share in the produce of this field like a share-cropper does. Indeed, [his rights] are greater than those of a share-cropper, because the field is leased out to him and all the produce belongs to him. He gives the owner of the field only a designated amount. Therefore, when [other Jews] see [the non-Jew] working on Shabbos, they will assume that he is a share-cropper and he has the right to a portion of the produce of the field and hence, he is working for his own self-interest. At the time of the harvest, they will investigate whether this in fact is true, and they will discover that in fact he has a right to the produce of the field. In contrast, when a non-Jew is [merely] hired for the year, when they investigate at the time of the harvest, they will see that he has no rights to the produce of the field. Thus, retroactively, it will become clear to them that he was not a share-cropper and they will say that he was a day-laborer. Nevertheless, if the field is outside the town’s Shabbos limits,56 there is no reason to forbid [the non-Jew from working] because of the impression that would be created, as will be explained in sec. 244[:3].57 Consult that source. ‫ח ֲאָבל ִמי ֶשֵׁיּשׁ לוֹ ָנְכ ִרי ָשִׂכיר ְלָשָׁנה ֶשַׁיֲּﬠֶשׂה ָכּל ַהְמָּלאכוֹת ַהְצּ ִריכוֹת ְלָשֵׂדהוּ ְבּאוָֹתהּ ָשָׁנה ַאף ַﬠל ִפּי ֶשִׁמּן ַהִדּין ָהָיה‬ ‫ֻמָתּר ְלַה ִנּיחוֹ ַלֲﬠבוֹד ָשֵׂדהוּ ְבַּשָׁבּת סח ֶשֲׁהֵרי ַהָנְּכ ִרי ַלֲהָנַאת ַﬠְצמוֹ הוּא ִמְתַכֵּוּן ְכֵּדי ֶשׁ ִיּטּוֹל ַהָשָּׂכר ֶשָׁקַּצץ לוֹ ֶשַׁאף‬ ‫ֶשַׁה ִיְּשָׂרֵאל ְיַשֵׁלּם לוֹ ַאף ִאם ל ֹא ַיֲﬠֶשׂה אוָֹתהּ ְמָלאָכה ְבַּשָׁבּת ִמָכּל ָמקוֹם ֲהֵרי ִיְצָטֵר ַלֲﬠשׂוָֹתהּ ְבּיוֹם ַאֵחר ֶשֲׁהֵרי ְשָׂכרוֹ‬ ‫ ְלָכ הוּא עוֶֹשׂה אוָֹתהּ ְבַּשָׁבּת ְכֵּדי ֶשׁלּ ֹא ִיְצָטֵר ַלֲﬠשׂוָֹתהּ ְבּיוֹם ַאֵחר סט‬53‫ְלָכל ַהְמָּלאכוֹת ַהְצּ ִריכוֹת ְלָשֵׂדהוּ ָכּל ַהָשָּׁנה‬

12/14/2020, 12:27 PM

Shulchan Aruch: Chapter 243 - Law Pertaining to One Who Leases a Fie...

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https://www.chabad.org/library/article_cdo/aid/3447002/jewish/Shulcha...

‫ ִמָכּל ָמקוֹם ִמְפֵּני ַמ ְרִאית ָהַﬠ ִין‬54(‫) ְוַגם ֵאינוֹ ִנ ְרֶאה ִכְּשׁלוּחוֹ ֶשׁל ִיְשָׂרֵאל ְכּמוֹ ְשִׂכיר יוֹם ִמַטַּﬠם ֶשִׁיְּתָבֵּאר ְבִּסָמּן רמ"ד ע‬ ‫ָצ ִרי הוּא ִלְמחוֹת ְבָּידוֹ עא ֶשָׁהרוֶֹאה ֶאת ַהָנְּכ ִרי עוֵֹבד ְבַּשָׁבּת ְבָּשֶׂדה ֶשׁל ִיְשָׂרֵאל ל ֹא ַיֲﬠֶלה ַﬠל ַדְּﬠתּוֹ ֶשׁהוּא ְשִׂכיר ָשָׁנה‬ ‫ עב‬.‫ֶאָלּא ִיְדֶמה לוֹ ֶשׁהוּא ְשִׂכיר יוֹם‬ ‫ ֶשִׁבְּשִׂכירוּת ָשֶׂדה ֵאין ֶלֱאסוֹר ִמְפֵּני ַמ ְרִאית ָהַﬠ ִין ְלִפי ֶשֶׁדֶּר ֹרב ָהעוָֹלם ִלֵתּן ַהָשֶּׂדה ַבֲּא ִריסוּת ֶאָלּא‬55‫ְול ֹא ָאְמרוּ‬ ‫ְכֶּשָׁהֱאֶמת ֵכּן הוּא ֶשָׁנְּכ ִרי ֶזה ָהעוֵֹבד ֵישׁ לוֹ ְזכוּת ְבֵּפרוֹת ָשֶׂדה זוֹ ְכָּא ִריס ְויוֵֹתר ֵמָא ִריס ֶשֲׁהֵרי ְשׂכוָּרה ִהיא ֶאְצלוֹ ְוָכל‬ ‫ֵפּרוֶֹתיָה ֶשׁלּוֹ ְוֵאינוֹ נוֵֹתן ְלַבַﬠל ַהָשֶּׂדה ֶאָלּא ָדָּבר ָקצוּב ְלִפיָכ ְכֶּשׁ ִיּ ְראוּ אוֹתוֹ עוֵֹבד ְבַּשָׁבּת ִיְתלוּ לוַֹמר ֶשָׁא ִריס הוּא ְוֵישׁ‬ ‫לוֹ ֵחֶלק ְבֵּפרוֹת ַהָשֶּׂדה וְּלטוַֹבת ַﬠְצמוֹ הוּא ִמְתַכֵּוּן ַבֲּﬠבוָֹדתוֹ ְוַיְחְקרוּ ַאֲחָריו ְבֵּﬠת ַהָקִּציר ִאם ָהֱאֶמת הוּא ֵכּן ִיְמְצאוּ‬ ‫ֶשֶׁבֱּאֶמת ֵישׁ לוֹ ְזכוּת ְבֵּפרוֹת ַהָשֶּׂדה ַמה ֶשֵּׁאין ֵכּן ְבָּנְכ ִרי ֶשׁהוּא ְשִׂכיר ָשָׁנה ְכֶּשַׁיְּחְקרוּ ַאֲחָריו ְבֵּﬠת ַהָקִּציר ִי ְראוּ ֶשֵׁאין לוֹ‬ ‫ְכּלוּם ְבֵּפרוֹת ַהָשֶּׂדה ִיְתָבֵּרר ָלֶהם ְלַמְפֵרַﬠ ֶשׁלּ ֹא ָהָיה ָא ִריס ְוי ֹאְמרוּ ֶשְׁשִּׂכיר יוֹם ָהָיה עג וִּמָכּל ָמקוֹם ִאם ַהָשֶּׂדה ִהיא חוּץ‬ ‫ ַﬠֵיּן ָשׁם‬57,‫ ֵאין ֶלֱאסוֹר ִמְפֵּני ַמ ְרִאית ָהַﬠ ִין ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן רמ"ד עד‬56,‫ַלְתּחוּם‬: 9 The laws applying to a mill are the same as those that apply to a field. One may rent out such a concern to a non-Jew for a year or a month with the understanding that he will operate [the mill] whenever he desires and take all the profits for himself, giving the Jewish [owner] merely a fixed amount [as rent]. The non-Jew may work, even on Shabbos. There is no concern about the [undesirable] impression that could be created, because it is common for the majority of people to lease mills out under a profit-sharing arrangement58 as is done for fields. An oven, by contrast, is governed by the laws applying to a bathhouse, i.e., it is forbidden to lease it out to a non-Jew for more than the six weekdays, for an [undesirable] impression will be created [maris ayin] if the non-Jew will operate it on Shabbos: People will say that he is a day-worker, because it is the ordinary practice for an oven to be operated by a day-worker and not to lease it out or enter into a profit-sharing arrangement, for, like a bathhouse, the expenses are high and the profits are minimal. Nevertheless, everything depends on the prevailing local practice: In places where the practice of most of the inhabitants of a town is to lease out an oven or a bathhouse, or to enter into a profit-sharing arrangement and not to have them operated by day-workers, it is permitted to lease them to non-Jews or enter into a profit-sharing arrangement. And in places where the practice of most of the inhabitants of a town is not to lease out a mill or to enter into a profit-sharing arrangement concerning it, but rather to have them operated by day-workers, it is forbidden to lease them to non-Jews or enter into a profit-sharing arrangement with them. ‫ט ָהֵרַח ִים ִדּיָנם ְכָּשֶׂדה עה ֶשֻׁמָּתּר ְלַהְשִׂכּיָרם ְלָנְכ ִרי ְלָשָׁנה אוֹ ְלֹחֶדשׁ ֶשַׁיֲּﬠבוֹד ְוִיְתַﬠֵסּק ָבֶּהם ָכּל ֵאיַמת ֶשׁ ִיּ ְרֶצה ְו ִיטּוֹל ָכּל‬ ‫ַהָשָּׂכר ְלַﬠְצמוֹ ַרק ֶשׁ ִיֵּתּן ְלַה ִיְּשָׂרֵאל ָדָּבר ָקצוּב ְוַהָנְּכ ִרי עוֵֹבד ֲאִפלּוּ ְבַּשָׁבּת ְוֵאין ָלחוּשׁ ְלַמ ְרִאית ָהַﬠ ִין ְלִפי ֶשַׁגּם ָהֵרַח ִים‬ ‫ ְכּמוֹ ָשׂדוֹת ֲאָבל ַהַתּנּוּר ִדּינוֹ ְכֶּמ ְרָחץ עו ֶשָׁאסוּר ְלַהְשִׂכּירוֹ ְלָנְכ ִרי יוֵֹתר ִמְלֵּשֶׁשׁת ְיֵמי‬58‫ֶדֶּר ֹרב ָהעוָֹלם ִלֵתּן ַבֲּא ִריסוּת‬ ‫ַהֹחל ְלִפי ֶשְׁכֶּשַׁיֲּﬠסוֹק בּוֹ ַהָנְּכ ִרי ְבַּשָׁבּת ֵישׁ בּוֹ ִמשּׁוּם ַמ ְרִאית ָהַﬠ ִין ֶשׁיּ ֹאְמרוּ ֶשְׁשִּׂכיר יוֹם הוּא ֶשֵׁכּן הוּא ֶדֶּר ַהַתּנּוּר‬ ‫ עז‬.‫ַלֲﬠסוֹק בּוֹ ַﬠל ְיֵדי ְשִׂכיֵרי יוֹם ְול ֹא ְלַהְשִׂכּירוֹ ְול ֹא ִלְתּנוֹ ַבֲּא ִריסוּת ְלִפי ֶשׁ ְיִּציאוָֹתיו ְמֻרבּוֹת וְּשָׂכרוֹ מוָּﬠט ְכּמוֹ ֶמ ְרָחץ‬ ‫וִּמָכּל ָמקוֹם ַהֹכּל ְלִפי ִמ ְנַהג ַהְמִּדיָנה עח ֶשִׁבְּמקוֹמוֹת ֶשֶׁדֶּר ֹרב ַא ְנֵשׁי ָהִﬠיר ְלַהְשִׂכּיר ַהַתּנּוּר אוֹ ַהֶמּ ְרָחץ אוֹ ִלְתָּנם‬ ‫ַבֲּא ִריסוּת ְול ֹא ַלֲﬠסוֹק ָבֶּהם ַﬠל ְיֵדי ְשִׂכיֵרי יוֹם ֻמָתּר ְלַהְשִׂכּיָרם ָשׁם ְלָנְכ ִרי אוֹ ִלְתָּנם לוֹ ַבֲּא ִריסוּת עט וִּבְמקוֹמוֹת ֶשֵׁאין‬ ‫ֶדֶּר ֹרב ַא ְנֵשׁי ָהִﬠיר ְלַהְשִׂכּיר ֵרַח ִים ְול ֹא ִלְתָּנם ַבֲּא ִריסוּת ֶאָלּא עוְֹסִקים ָבֶּהם ַﬠל ְיֵדי ְשִׂכיֵרי יוֹם ָאסוּר ְלַהְשִׂכּיָרם ָשׁם‬ ‫ְלָנְכ ִרי אוֹ ִלְתָּנם לוֹ ַבֲּא ִריסוּת‬: 10 Even in places where the practice of most of the inhabitants of a town is not to lease out a bathhouse, an oven, or a mill, or to enter into a profit-sharing arrangement, nevertheless, if there is an individual there who does lease them out or enters into a profit-sharing arrangement year after year until it became public

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knowledge that his practice is not to hire workers, but rather to lease out these concerns or enter into a profit-sharing arrangement, he may lease out such a concern to a non-Jew or enter into such a profit-sharing arrangement with him. ‫י ְוַאף ִבְּמקוֹמוֹת ֶשֵׁאין ֶדֶּר ֹרב ַא ְנֵשׁי ָהִﬠיר ְלַהְשִׂכּיר ֶמ ְרָחץ אוֹ ַתּנּוּר אוֹ ֵרַח ִים אוֹ ִלְתָּנם ַבֲּא ִריסוּת ִמָכּל ָמקוֹם ִאם ֵישׁ‬ ‫ָשׁם ָאָדם ֶשִׁהְשִׂכּיָרם אוֹ ְנָתָנם ַבֲּא ִריסוּת ָשָׁנה ַאַחר ָשָׁנה ַﬠד ֶשִׁנְּתַפּ ְרֵסם ָלַרִבּים ֶשֵׁאין ַדּ ְרכּוֹ ִלְשׂכּוֹר פּוֲֹﬠִלים ֶאָלּא‬ ‫ פ‬:‫ְלַהְשִׂכּיָרם אוֹ ִלְתָּנם ַבֲּא ִריסוּת ֻמָתּר לוֹ ְלַהְשִׂכּיָרם ְלָנְכ ִרי אוֹ ִלְתָּנם לוֹ ַבֲּא ִריסוּת‬ 11 Even in a place where it is permitted to lease out a bathhouse, a mill, or an oven to a non-Jew for more than the six days of the week, [the Sages] permitted [the owner] to receive a fee for the Shabbos day only if he leased it to him on Shabbos together with the other days, e.g., he rented it to him for a year or a month, telling him: “Give me such-and-such an amount for every week,” or even, “Give me suchand-such an amount for every three-day period,” or “…for every two-day period.” 59 Thus he did not lease out the Shabbos day as an independent entity, but included it with other days. Thus, when the non-Jew pays him the rent, he pays a specific amount for each week, or for each three or two-day period. Thus he does not pay him rent for the Shabbos day separately, but only as combined with another day. ‫יא ַאף ְבָּמקוֹם ֶשֻׁמָּתּר ְלַהְשִׂכּיר ְלָנְכ ִרי ֶמ ְרָחץ ְוֵרַח ִים ְוַתנּוּר ְליוֵֹתר ִמְלֵּשֶׁשׁת ְיֵמי ַהֹחל ל ֹא ִהִתּירוּ לוֹ ִלטּוֹל ַהָשָּׂכר ַהַמִּגּיַﬠ‬ ‫לוֹ ְבַּﬠד יוֹם ַהַשָּׁבּת פא ֶאָלּא ְכֶּשִׁהְשִׂכּיר לוֹ ֶאת יוֹם ַהַשָּׁבּת ְבַּהְבָלָﬠה ִﬠם ְשָׁאר ַהָיִּמים פב ְכּגוֹן ֶשִׁהְשִׂכּיר לוֹ ְלָשָׁנה אוֹ‬ ‫ ִתֶּתּן ִלי ָכּ ְוָכ‬59,‫ְלֹחֶדשׁ ֶשָׁאַמר לוֹ ְבַּﬠד ָכּל ָשׁבוַּﬠ ִתֶּתּן ִלי ָכּ ְוָכ אוֹ ֲאִפלּוּ ְבַּﬠד ָכּל ג' ָיִמים אוֹ ָכּל ב' ָיִמים פג‬ ‫ֶשׁ ִנְּמָצא ֶשׁלּ ֹא ִהְשִׂכּיר לוֹ ְליוֹם ַהַשָּׁבּת ִבְּפֵני ַﬠְצמוֹ ֶאָלּא ְבַּהְבָלָﬠה ִﬠם ָיִמים ֲאֵח ִרים ְוַאַחר ָכּ ְכֶּשַׁהָנְּכ ִרי ְמַשֵׁלּם לוֹ ַהָשָּׂכר‬ ‫ְמַשֵׁלּם ְבַּﬠד ָכּל ָשׁבוַּﬠ ָכּ ְוָכ אוֹ ְבַּﬠד ָכּל ג' ָיִמים אוֹ ְבַּﬠד ָכּל ב' ָיִמים ָכּ ְוָכ ִנְמָצא ֶשֵׁאין ְמַשֵׁלּם לוֹ ָשָׂכר ֶשׁל יוֹם‬ ‫ פד‬:‫ַהַשָּׁבּת ִבְּפֵני ַﬠְצמוֹ ֶאָלּא ְבַּהְבָלָﬠה ִﬠם יוֹם ַאֵחר‬ 12 If, by contrast, he leased it out to him for individual days, saying: “I am leasing out [the concern] to you for a year…” or “…for a month. Pay me such-and-such [an amount] for each day,” the Shabbos day is being rented to the non-Jew as a distinct entity, for each day is considered a separate rental period (and [the contract] can be abrogated in the middle of the year or the month.) Therefore, even if the non-Jew pays [the rent] for all the days together, [the Jewish owner] is forbidden to take the rent due him for the Shabbosos. For the non-Jew makes a reckoning with him according to the individual days and pays him for each day individually. Thus [it is considered that] he is paying for Shabbos independent of the other days rather than in combination with them, and it is forbidden to take “Shabbos earnings,” when they are not combined with those of other days. [For our Sages forbade] earning money on Shabbos as a decree, lest one engage in commercial dealings [on Shabbos].60   ‫יב ֲאָבל ִאם ִהְשִׂכּיר לוֹ ְלָיִמים ִנְפָרִדים ֶשָׁאַמר לוֹ ֲא ִני ַמְשִׂכּיר ְל ְלָשָׁנה אוֹ ְלֹחֶדשׁ וְּבַﬠד ָכּל יוֹם ְויוֹם ִתֶּתּן ִלי ָכּ ְוָכ‬ ‫פה ִנְמָצא ֶשׁיּוֹם ַהַשָּׁבּת ֻמְשָׂכּר ְלַהָנְּכ ִרי ִבְּפֵני ַﬠְצמוֹ פו ֶשֲׁהֵרי ָכּל יוֹם ְויוֹם הוּא ְשִׂכירוּת ִבְּפֵני ַﬠְצמוֹ ) ְויוַּכל ַלֲחזוֹר בּוֹ‬ ‫ְבֶּאְמַצע ָשָׁנה אוֹ ֹחֶדשׁ( ְלִפיָכ ַאף ַﬠל ִפּי ֶשַׁאַחר ָכּ ְמַשֵׁלּם לוֹ ַהָנְּכ ִרי ְבַּﬠד ָכּל ַהָיִּמים ְבַּבת ַאַחת ָאסוּר לוֹ ִלטּוֹל ָשָׂכר‬ ‫ַהַמִּגּיַﬠ ִליֵמי ַהַשָּׁבּתוֹת פז ֶשֲׁהֵרי ַהָנְּכ ִרי ְמַחֵשּׁב ִﬠמּוֹ ְסכוּם ָיִמים ִנְפָרִדים וְּמַשֵׁלּם לוֹ ְבַּﬠד ָכּל יוֹם ְויוֹם ִנְמָצא ֶשְׁמַּשֵׁלּם‬ ‫ְבַּﬠד יוֹם ַהַשָּׁבּת ִבְּפֵני ַﬠְצמוֹ ֶשׁלּ ֹא ְבַהְבָלָﬠה ְוָאסוּר ִלטּוֹל ְשַׂכר ַשָׁבּת ֶשׁלּ ֹא ְבַהְבָלָﬠה ֶשֵׁאין ִמְשַׂתְּכּ ִרים ְבַּשָׁבּת ִמשּׁוּם‬ 60,‫ פח‬:‫ְגֵּזַרת ִמָקּח וִּמְמָכּר‬ 13 In places where it is forbidden to lease out a bathhouse, an oven, or a mill to a non-Jew [only] because of the [mistaken] impression that will be created,61 if one transgressed and leased out such a concern, it is permitted for [the owner] to receive the entire rent from the non-Jew. Since he did not violate a prohibition

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Shulchan Aruch: Chapter 243 - Law Pertaining to One Who Leases a Fie...

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forbidden by the letter of the law — only one stemming from the impression it creates — he is not penalized. ‫ ִאם ָﬠַבר ְוִהְשִׂכּיר ֻמָתּר לוֹ ְלַקֵבּל ָכּל‬61‫יג ִבְּמקוֹמוֹת ֶשָׁאסוּר ְלַהְשִׂכּיר ְלָנְכ ִרי ֶמ ְרָחץ אוֹ ַתּנּוּר ְוֵרַח ִים ִמְפֵּני ַמ ְרִאית ָהַﬠִין‬ ‫ פט‬:‫ַהָשָּׂכר ֵמַהָנְּכ ִרי ְדֵּכיָון ֶשׁלּ ֹא ָﬠָשׂה ִאסּוּר ֵמִﬠַקּר ַהִדּין ֶאָלּא ִמְפֵּני ַמ ְרִאית ָהַﬠִין ֵאין קוֹ ְנִסין אוֹתוֹ‬ 14 Even in such locales where it is permitted to lease out a bathhouse, an oven, or a mill to a non-Jew,62 one should not conclude such a rental arrangement on Friday, but [should do so] beforehand, as will be explained in sec. 246[:2]. See the rationale offered there.63 ‫ ֶמ ְרָחץ ַתּנּוּר ְוֵרַח ִים ל ֹא ַיְשִׂכּיֵרם לוֹ ְבֶּﬠֶרב ַשָׁבּת ֶאָלּא ֹקֶדם ְלֵכן ְכּמוֹ ֶשִׁיְּתָבֵּאר‬62‫יד ַאף ְבָּמקוֹם ֶשֻׁמָּתּר ְלַהְשִׂכּיר ְלָנְכ ִרי‬ 63:‫ְבִּסָמּן רמ"ו צ ַﬠֵיּן ָשׁם ַהַטַּﬠם‬ 15 Even in places where it is forbidden to lease out a bathhouse, an oven, or a mill to a non-Jew, the prohibition was applied only when these concerns are known to be owned by a Jew, i.e., it is well known and common knowledge that they belong to him, because they saw him working there many times during the week. If, however, a Jew bought a bathhouse, an oven, or a mill from a non-Jew and never operated the concern, but instead, immediately leased it out to another non-Jew, [the arrangement] is permitted, for it was never known that the concern was owned by a Jew. Hence, there is no concern regarding the impression that might be created. ‫טו ַאף ִבְּמקוֹמוֹת ֶשָׁאְסרוּ ְלַהְשִׂכּיר ֶמ ְרָחץ ַתּנּוּר ְוֵרַח ִים ְלָנְכ ִרי ל ֹא ָאְסרוּ ֶאָלּא ְכֶּשִׁנְּקָרא ֵשׁם ַה ִיְּשָׂרֵאל ֲﬠֵליֶהם ֶשָׁיּדוַּﬠ‬ ‫וְּמֻפ ְרָסם ָלַרִבּים ֶשֵׁהם ֶשׁל ִיְשָׂרֵאל ֶשָׁראוּ אוֹתוֹ ִמְתַﬠֵסּק ָבֶּהם ַכָּמּה ְפָﬠִמים ִבּימוֹת ַהֹחל ֲאָבל ִיְשָׂרֵאל ֶשָׁקָּנה ִמָנְּכ ִרי‬ ‫ֶמ ְרָחץ ַתּנּוּר ְוֵרַח ִים ְול ֹא ִהְתַﬠֵסּק ָבֶּהם ְכָּלל ֶאָלּא ָחַזר ְוִהְשִׂכּירוֹ ִמָיּד ְלָנְכ ִרי ַאֵחר ֲהֵרי ֶזה ֻמָתּר ְלִפי ֶשֲׁﬠַד ִין ל ֹא ִנְקָרא‬ ‫ צא‬:‫ֲﬠֵליֶהם ֵשׁם ַה ִיְּשָׂרֵאל ְוֵאין ַכּאן ֲחַשׁשׁ ַמ ְרִאית ָהַﬠ ִין‬ 16 Similar [laws apply] if a Jew owns a house in another courtyard in which he does not dwell and there is a bathhouse in that house. If it is not the practice of any Jews to bathe in that bathhouse during the week, only those whose homes neighbor upon that house, it is permissible for him to lease it out to a non-Jew or enter into a profit-sharing arrangement with him. There is no concern about the impression that might be created, since anyone who does not bathe there during the week is unaware that the bathhouse belongs to a Jew. For [the bathhouse] stands in the courtyard independently, no Jews dwell in that courtyard, and the neighbors of the bathhouse who bathe in it during the week know that the non-Jewish [operator] was not hired as a day-worker by the Jew, whereby all the fees paid for bathing would be given to the Jewish [owner] by the non-Jew. Instead, [the Jewish owner] either rented it to [the non-Jew] or entered into a profit-sharing arrangement with him. Thus, all the fees paid for bathing belong to the non-Jew.64 If, however, it is the practice of any Jew who is not a neighbor of the bathhouse to bathe there during the week, since he enters and departs [on a semi-frequent basis, it can be assumed that] he knows that it belongs to a Jew. Afterwards, if he sometimes passes by on Shabbos and sees non-Jews bathing there, he will have suspicions concerning the Jewish owner of the bathhouse. He may say that the nonJew who operates the bathhouse on Shabbos is a day-worker, hired by the Jewish [owner, which is prohibited].65 ‫טז ְוֵכן ִאם ֵישׁ ְלִיְשָׂרֵאל ֵבּית ִדּיָרה ְבָּחֵצר ַאֶחֶרת ֶשׁהוּא ֵאינוֹ ָדר ְבּתוָֹכהּ ְוָשׁם ֵישׁ ֶמ ְרָחץ ְבּאוָֹתהּ ַהִדּיָרה ִאם ָכּל ְימוֹת‬ ‫ַהֹחל ֵאין ֶדֶּר שׁוּם ִיְשָׂרֵאל ִל ְרחוֹץ ְבּאוָֹתהּ ֶמ ְרָחץ ַרק ְשֵׁכֵני ַהִדּיָרה ֻמָתּר לוֹ ְלַהְשִׂכּירוֹ ְלָנְכ ִרי אוֹ ִלְתּנוֹ לוֹ ַבֲּא ִריסוּת‬ ‫ְוֵאין ַכּאן ֲחַשׁשׁ ַמ ְרִאית ָהַﬠ ִין צב ְלִפי ֶשָׁכּל ִמי ֶשֵׁאינוֹ רוֵֹחץ ְבּאוֹתוֹ ֶמ ְרָחץ ְכָּלל ִבּימוֹת ַהֹחל ֵאינוֹ יוֵֹדַﬠ ֶשֶׁמּ ְרָחץ ֶזה הוּא‬ ‫ֶשׁל ִיְשָׂרֵאל ֶשֵׁכּיָון ֶשׁהוּא עוֵֹמד ְבָּחֵצר ִבְּפֵני ַﬠְצמוֹ ְוֵאין שׁוּם ִיְשָׂרֵאל ָדּר ְבּאוָֹתהּ ָחֵצר צג וְּשֵׁכֵני ַהֶמּ ְרָחץ ֶשׁרוֲֹחִצין ָבּהּ‬ 12/14/2020, 12:27 PM

‫‪https://www.chabad.org/library/article_cdo/aid/3447002/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 243 - Law Pertaining to One Who Leases a Fie...‬‬

‫ְבֹּחל יוְֹדִﬠין ֵהן ֶשֵׁאין ַהָנְּכ ִרי ְשִׂכיר יוֹם ֵאֶצל ַה ִיְּשָׂרֵאל ְוָכל ַהָשָּׂכר ֶשׁנּוְֹת ִנים ְבַּﬠד ָה ְרִחיָצה נוְֹתנוֹ ַהָנְּכ ִרי ְלִיְשָׂרֵאל ֶאָלּא‬ ‫ִהְשִׂכּירוֹ לוֹ אוֹ ְנָתנוֹ לוֹ ַבֲּא ִריסוּת ְוָכל ַהָשָּׂכר ֶשׁנּוְֹת ִנין ְבַּﬠד ָה ְרִחיָצה הוּא ְלַהָנְּכ ִרי‪ֲ 64,‬אָבל ִאם ֶדֶּר שׁוּם ִיְשָׂרֵאל‬ ‫ֶשֵׁאינוֹ ִמְשֵּׁכֵני ַהֶמּ ְרָחץ ִל ְרחוֹץ בּוֹ ְבֹּחל ִמתּוֹ ֶשׁהוּא יוֵֹצא ְוִנְכָנס בּוֹ יוֵֹדַﬠ ֶשׁהוּא ֶשׁל ִיְשָׂרֵאל ְוַאַחר ָכּ ְכֶּשַׁיֲּﬠבוֹר ָשׁם‬ ‫ִלְפָﬠִמים ְבַּשָׁבּת ְו ִי ְרֶאה ָנְכ ִרים רוֲֹחִצין בּוֹ ַיְחשׁוֹד ֶאת ִיְשָׂרֵאל ַבַּﬠל ַהֶמּ ְרָחץ לוַֹמר ֶשָׁנְּכ ִרי ַהִמְּתַﬠֵסּק ַבֶּמּ ְרָחץ ְבַּשָׁבּת הוּא‬ ‫ְשִׂכיר יוֹם ֵאֶצל ַהִיְּשָׂרֵאל‪ :‬צד‪65,‬‬

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Shulchan Aruch: Chapter 244 - Which Labors May Be Performed by a Non-Jew for Sake of a Jew By Rabbi Schneur Zalman of Liadi

SECTION 244 Which Labors May Be Performed by a Non-Jew for the Sake of a Jew (1-22) ‫סימן רמד ֵאיזוֹ ְמָלאכוֹת ָיכוֹל ַהָנְּכ ִרי ַלֲﬠשׂוֹת ְבַּﬠד ַה ִיְּשָׂרֵאל וּבוֹ כ"ב ְסִﬠיִפים‬: 1 It is forbidden [for a Jew] to allow a non-Jew to perform a forbidden labor for him on Shabbos. [This applies] even if [the non-Jew] is working [primarily] for [his own] wages, but he is hired as a day-worker, e.g., the Jew hired him before Shabbos and told him: “For every day that you will work for me, I will give you this-and-this sum.” Although [the Jewish employer] did not explicitly tell him to work on Shabbos as well, but rather, he performed the labor [on Shabbos] on his own initiative, [the Jewish employer] must admonish him, as explained in sec. 243[:4].1 If, however, the non-Jew acts as a contractor (kablan), i.e., he agrees to perform a specific task for a specific fee, it is permitted to allow him to perform his entire task on Shabbos.2[License is granted] whether [the non-Jew] works with his own [materials] or with materials provided to him by the Jewish [employer] to perform the task,3 e.g., he gave him a garment to sew and set a fee [for sewing the garment], or provided him with strands of fabric to weave a garment. [In the latter instance, license is granted for the non-Jew] to perform the entire task on Shabbos whether he agreed to weave the entire garment [and he set a fee for performing that task] or whether he never agreed to weave the entire garment and [the employer] set a fee for every cubit he will weave. It is permissible, even as an initial preference, to give [the non-Jew] the work on Friday, even shortly before nightfall, in the manner to be described in sec. 252[:4. This is true] even if [the Jewish employer] knows that the non-Jew will perform the task on Shabbos (and [moreover, the Jewish employer] desires that he do so).4 Nevertheless, the non-Jew is not acting for the benefit of the Jewish [employer], but for his own sake, hurrying to complete his work so that he will receive his fee.5 [These terms of employment] differ from the [hiring] of a day-worker, [which is prohibited] because the work a day-worker performs does not belong to him.6 It is not his concern; when working, he does not have the intent to complete the task, for the completion of the task is not his responsibility, and he derives no benefit from its completion. Instead, his intent is to work for the Jewish employer throughout the entire day so that he will be paid his [day’s] wage. Therefore, he is considered to be acting as the Jew’s agent. With regard to a contractor, by contrast, the work is his.7 His intent when working is to complete the task so that he will receive his fee. [Thus,] he is not considered as the Jew’s agent. Nevertheless, one should be careful that [the non-Jewish contractor] not perform

12/14/2020, 12:28 PM

Shulchan Aruch: Chapter 244 - Which Labors May Be Performed by a N...

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https://www.chabad.org/library/article_cdo/aid/3447008/jewish/Shulcha...

the task on any premises belonging to the Jewish [employer].8 Also, [the Jewish employer] should not instruct him to perform the task on Shabbos.9 He must also establish a price with [the non-Jewish contractor] before Shabbos.10Also, [the Jewish employer] may not give him [the task to perform] unless the non-Jew could complete the entire task during the week, should he so desire, whether before the commencement of the Shabbos or [during the weekdays] afterward,11 as will be explained in sec. 252[:4ff.]. Consult that source for all the relevant laws. ‫א ַאף ַﬠל ִפּי ֶשָׁאסוּר ְלַה ִנּיַח ְלָנְכ ִרי ֶשַׁיֲּﬠֶשׂה ְמָלאָכה ְלִיְשָׂרֵאל ְבַּשָׁבּת ַאף ַﬠל ִפּי ֶשׁעוֶֹשׂה ְבָּשָׂכר ִאם הוּא עוֶֹשׂה ְבּתוַֹרת‬ ‫ְשִׂכיר יוֹם ְכּגוֹן ֶשְׁשָּׂכרוֹ ַה ִיְּשָׂרֵאל ֹקֶדם ַהַשָּׁבּת ְוָאַמר לוֹ ְבַּﬠד ָכּל יוֹם ְויוֹם ֶשַׁתֲּﬠבוֹד ִלי ֶאֵתּן ְל ָכּ ְוָכ ַאף ַﬠל ִפּי ֶשׁלּ ֹא‬ ‫ ֲאָבל ִאם‬1,‫ָאַמר לוֹ ֶשַׁיֲּﬠבוֹד ַגּם ְבַּשָׁבּת ֶאָלּא ֵמַﬠְצמוֹ הוּא עוֵֹבד ָצ ִרי הוּא ִלְמחוֹת ְבָּידוֹ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן רמ"ג א‬ ‫הוּא עוֶֹשׂה ְבּתוַֹרת ַקְבָּלנוּת ֶשִׁקֵּבּל ָﬠָליו ַלֲﬠשׂוֹת ָכּ ְוָכ ְבַּﬠד ָשָׂכר ָכּ ְוָכ  ב ֵבּין ֶשׁעוֶֹשׂה ִמֶשּׁלּוֹ ֵבּין ֶשׁעוֶֹשׂה ִמֶשּׁל‬ ‫ ְכּגוֹן ֶשָׁנַּתן לוֹ ֶבֶּגד ִלְתפּוֹר ְוָקַצץ לוֹ ָשָׂכר ד אוֹ ֶשָׁנַּתן לוֹ חוִּטין ֶלֱארוֹג לוֹ‬3,‫ַהִיְּשָׂרֵאל ֶשָׁנַּתן לוֹ ִמָמּה ַלֲﬠשׂוֹת ַהְמָּלאָכה ג‬ ‫ֶבֶּגד ֵבּין ֶשִׁקֵּבּל ָﬠָליו ֶלֱארוֹג ָכּל ַהֶבֶּגד ֵבּין ֶשׁלּ ֹא ִקֵבּל ָﬠָליו ְכָּלל ֶלֱארוֹג ָכּל ַהֶבֶּגד ֶאָלּא ֶשָׁקַּצץ לוֹ ְבַּﬠד ָכּל ַאָמּה ְוַאָמּה‬ ‫ֶשֶׁיֱּארוֹג ה ֻמָתּר ְלַה ִנּיחוֹ ֶשַׁיֲּﬠֶשׂה ָכּל ְמַלאְכתּוֹ ְבַּשָׁבּת ַוֲאִפלּוּ ְלַכְתִּחָלּה ֻמָתּר ִלֵתּן לוֹ ֲאִפלּוּ ְבֶּﬠֶרב ַשָׁבּת ָסמוּ ַלֲחֵשָׁכה ו‬ ‫ ִמָכּל ָמקוֹם ַהָנְּכ ִרי‬4(‫ַﬠל ֶדֶּר ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן רנ"ב ז ַאף ַﬠל ִפּי ֶשׁיּוֵֹדַﬠ ֶשַׁהָנְּכ ִרי ַיֲﬠֶשׂה ְבַּשָׁבּת )א( )וְּבָכ הוּא ָחֵפץ ח‬ 5,‫יא‬.‫ֵאינוֹ עוֶֹשׂה ִבְּשִׁביל טוַֹבת ַה ִיְּשָׂרֵאל ֶאָלּא ִבְּשִׁביל ַﬠְצמוֹ ט ְלַמֵהר ְלַהְשִׁלים ְמַלאְכתּוֹי ְכֵּדי ְלַקֵבּל ְשָׂכרוֹ‬ ‫ ְכָּלל ְוֵאין לוֹ ֵﬠֶסק ָבּהּ ֶשֲׁהֵרי ֵאין ַכָּוָּנתוֹ ַבֲּﬠבוָֹדתוֹ ְכֵּדי‬6‫ְוֵאינוֹ דוֶֹמה ִלְשִׂכיר יוֹם יב ֶשַׁהְשִּׂכיר יוֹם ֵאין ַהְמָּלאָכה ֶשׁלּוֹ‬ ‫ְלַהְשִׁלים ַהְמָּלאָכה ֶשֲׁהֵרי ל ֹא ָﬠָליו ַהְמָּלאָכה ִלְגמוֹר ְוֵאין לוֹ תּוֶֹﬠֶלת ְכָּלל ְבִּהָגְּמָרהּ ֶאָלּא ַכָּוָּנתוֹ ַלֲﬠבוֹד ֶאת ַהִיְּשָׂרֵאל ָכּל‬ ‫ ֶשַׁכָּוָּנתוֹ‬7,‫ַהיּוֹם ְכֵּדי ֶשׁ ִיֵּתּן לוֹ ְשָׂכרוֹ ְלִפיָכ ֲהֵרי ֶזה ְכּעוֶֹשׂה ְשִׁליחוּת ַה ִיְּשָׂרֵאל ֲאָבל ַהַקְּבָּלן ַהְמָּלאָכה ִהיא ֶשׁלּוֹ יג‬ ‫ַבֲּﬠבוָֹדתוֹ ִהיא ְלַהְשִׁלים ַהְמָּלאָכה ְכֵּדי ִלטּוֹל ְשָׂכרוֹ ְוֵאינוֹ ִכְּשׁלוּחוֹ ֶשׁל ִיְשָׂרֵאל‬.  ‫ ְוַגם ֶשׁ ִיְּקצוֹץ לוֹ ָדִּמים‬9,‫ ְוֶשׁלּ ֹא י ֹאַמר לוֹ ֶשַׁיֲּﬠֶשׂה ְבַּשָׁבּת טו‬8,‫וִּמָכּל ָמקוֹם ָצ ִרי ִלָזֵּהר ֶשׁלּ ֹא ַיֲﬠֶשׂה ְבֵּבית ַה ִיְּשָׂרֵאל יד‬ ‫ ְוַגם ֶשׁלּ ֹא ִיֵתּן לוֹ ֶאָלּא ִאם ֵכּן ָבִּﬠְנָין ֶשׁיּוַּכל ַהָנְּכ ִרי ַלֲﬠשׂוֹת ָכּל ַהְמָּלאָכה ְבֹּחל ִאם ִי ְרֶצה ֹקֶדם ַהַשָּׁבּת‬10‫טז ֹקֶדם ַהַשָּׁבּת‬ ‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן רנ"ב יז ַﬠֵיּן ָשׁם ָכּל ְפָּרֵטי ִדיִנים ֵאלּוּ‬11‫אוֹ ְלַאֲחָריו‬: 2When is license given to allow a non-Jewish contractor to perform a task on Shabbos? When he performs the task with an entity that is not attached to the ground,12 so that the non-Jew could perform it in his home or in another place that was not the domain of the Jew.13 [Thus,] it would not be evident that the task belonged to the Jew and there is no question of the impression that would be created. [Different laws apply,] however, when [the non-Jew] is working with something that is connected to the ground, e.g., he was contracted to build a house for a Jew or harvest a field for a Jew.14 [In these instances,] since it is apparent and commonly known that the property belongs to the Jewish [employer], it is evident to any observer that the task is also being performed for his sake. Therefore, if [the property] is in the middle of a town or within the town’s Shabbos limits,15 [the Jewish employer] is forbidden to allow [the non-Jew] to perform the task on Shabbos, because of the impression that it would create. For an observer would say that [the non-Jew] is a day-worker hired by the Jewish [employer]. Even if it is not common knowledge that the property belongs to the Jewish [employer], nevertheless, the impression the neighbors might get is of concern. They16 know that the property belongs to the Jewish [employer], but do not know that the non-Jew who performs the work is a contractor. Instead, they may say that he is a day-worker. [Allowing the non-Jew to perform the work is prohibited] even if [the Jewish employer] lives in a village among non-Jews with no Jewish neighbors. Nevertheless, if [the non-Jew] carries out the task within the Shabbos limits of the village, there is a basis for concern, for it is possible that guests will spend the Shabbos with [the Jewish employer], see the non-Jew performing tasks on Shabbos on land belonging to their host, and suspect that the non-Jew was hired as a day-worker. Furthermore, there is reason for concern about [the impression 12/14/2020, 12:28 PM

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that] the members of [the Jewish employer’s] household may get, for they know that the task is being performed for his sake and [may] suspect that the non-Jew was hired as a day-worker. [Allowing the non-Jew to perform such tasks is therefore prohibited.] When, by contrast, the non-Jew is working with an entity that is not attached to the ground, even when some Jews know that the work is being performed for his sake, the Sages did not issue any decrees [concerning it], because in the majority of cases, it is not at all known to people at large [that the work is for the Jew’s sake], for [generally,] work performed on something detached does not become public knowledge.17 This, by contrast, is not the case when [the non-Jew] works on something attached to the ground in a visible and well-known place. In the majority of such cases, it is apparent and well known [that the work is being performed for the Jew’s sake], because work performed on something attached is a matter of public knowledge. Therefore, even in instances where the concern is only about the impression a minimal number of Jews might get, our Sages [still] issued a decree. 12,‫ב ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים ֶשֻׁמָּתּר ְלַה ִנּיַח ְלַקְבָּלן ָנְכ ִרי ַלֲﬠשׂוֹת ְבַּשָׁבּת ְכֶּשׁעוֶֹשׂה ְמָלאָכה ְבָּדָבר ַהָתּלוּשׁ ִמן ַהַקּ ְרַקע יח‬ ‫ ְוֵאין ַהָדָּבר ִנָכּר ֶשִׁהיא ְמֶלאֶכת ַה ִיְּשָׂרֵאל‬13,‫ֶשַׁהָנְּכ ִרי ָיכוֹל ַלֲﬠשׂוָֹתהּ ְבֵּביתוֹ יט אוֹ ְבָּמקוֹם ַאֵחר כ ֶשֵׁאינוֹ ְרשׁוּת ַה ִיְּשָׂרֵאל‬ ‫ְוֵאין ַכּאן ֲחַשׁשׁ ַמ ְרִאית ָהַﬠ ִין כא ֲאָבל ְכֶּשׁעוֶֹשׂה ִבְּמֻחָבּר ַלַקּ ְרַקע ְכּגוֹן ֶשִׁקֵּבּל ָﬠָליו ִלְבנוֹת ַבּ ִית ְל ִיְשָׂרֵאל כב אוֹ ִלְקצוֹר‬ ‫ ֵכּיָון ֶשַׁהַקּ ְרַקע ְגּלוָּיה וְּמֻפ ְרֶסֶמת ַלֹכּל ֶשִׁהיא ֶשׁל ִיְשָׂרֵאל ִנָכּר ַהָדָּבר ְלָכל רוֶֹאה ֶשַׁגּם ַהְמָּלאָכה‬14,‫ָשֶׂדה ְל ִיְשָׂרֵאל כג‬  ‫ ָאסוּר ְלַה ִנּיחוֹ ֶשַׁיֲּﬠֶשׂה ְבַּשָׁבּת ִמְפֵּני ַמ ְרִאית ָהַﬠִין‬15‫ִהיא ֶשׁל ַה ִיְּשָׂרֵאל כד ְלִפיָכ ִאם הוּא ְבּתוֹ ָהִﬠיר אוֹ ְבּתוֹ ְתּחוָּמהּ‬ ‫ כו‬.‫כה ֶשָׁהרוֶֹאה י ֹאַמר ֶשׁהוּא ְשִׂכיר יוֹם ֵאֶצל ַהִיְּשָׂרֵאל‬ 16‫ַוֲאִפלּוּ ִאם ֵאין ַהָדָּבר ְמֻפ ְרָסם ַלֹכּל ֶשַׁקּ ְרַקע זוֹ ִהיא ֶשׁל ִיְשָׂרֵאל ִמָכּל ָמקוֹם ֵישׁ ָלחוּשׁ ְלַמ ְרִאית ָהַﬠ ִין ֶשׁל ְשֵׁכָניו ֶשֵׁהם‬ ‫יוְֹדִﬠים ֶשַׁקּ ְרַקע זוֹ ִהיא ֶשׁלּוֹ ְוֵאיָנן יוְֹדִﬠים ֶשַׁהָנְּכ ִרי ָהעוֵֹסק ִבְּמָלאָכה הוּא ַקְבָּלן ֶאָלּא י ֹאְמרוּ ֶשׁהוּא ְשִׂכיר יוֹם כז ַוֲאִפלּוּ‬ ‫ִאם הוּא ָדר ִבְּכָפר ֵבּין ַהָנְּכ ִרים ֶשֵׁאין לוֹ ָשׁם ְשֵׁכ ִנים ִיְשָׂרֵאל ִמָכּל ָמקוֹם ִאם עוֶֹשׂה ְבּתוֹ ְתּחוּם ַהְכָּפר ֵישׁ ָלחוּשׁ ֶשָׁמּא‬ ‫ִיְזַדְּמּנוּ לוֹ ָשׁם אוֹ ְרִחים ֶשׁ ִיְּשְׁבּתוּ ֶאְצלוֹ כח ְו ִי ְראוּ ֶאת ַהָנְּכ ִרי עוֵֹסק ְבַּשָׁבּת ְבַּק ְרַקע ַה ִיְּשָׂרֵאל ְוַיְחְשׁדוּהוּ ֶשַׁהָנְּכ ִרי ְשִׂכיר‬ ‫ כט‬.‫יוֹם ֶאְצלוֹ ְוַגם ֵישׁ ָלחוּשׁ ִלְבֵני ֵביתוֹ ֶשֵׁהם יוְֹדִﬠים ֶשַׁהְמָּלאָכה ִהיא ֶשׁלּוֹ ְוַיְחְשׁדוּ אוֹתוֹ ֶשַׁהָנְּכ ִרי הוּא ְשִׂכיר יוֹם ֶאְצלוֹ‬ ‫ֲאָבל ְכֶּשׁעוֶֹשׂה ְבָּדָבר ָתּלוּשׁ )ב( ַאף ֶשִׁמְּקָצת ִיְשָׂרֵאל יוְֹדִﬠים ֶשַׁהְמָּלאָכה ִהיא ֶשׁל ִיְשָׂרֵאל ל ֹא ָגְזרוּ ֲחָכִמים ל ֵכּיָון ֶשֹׁרב‬ ‫ ַמה ֶשֵּׁאין ֵכּן ְכֶּשׁעוֶֹשׂה ִבְּמֻחָבּר ֶשׁהוּא‬17,‫ַהְפָּﬠִמים ֵאין ַהָדָּבר נוָֹדע ַלֲאֵח ִרים ְכָּלל ֶשְׁמֶּלאֶכת ָתּלוּשׁ ֵאין ָלהּ קוֹל ְכָּלל לא‬ ‫ ְוֹרב ַהְפָּﬠִמים ַהְמָּלאָכה ְגּלוָּיה וְּמֻפ ְרֶסֶמת ָלַרִבּים ֶשְׁמֶּלאֶכת ְמֻחָבּר ֵישׁ ָלהּ קוֹל ְלִפיָכ ִאם‬17‫ְבָּמקוֹם ָגּלוּי וְּמֻפ ְרָסם‬ ‫ִלְפָﬠִמים ֵאין ֲחַשׁשׁ ַמ ְרִאית ָהַﬠ ִין ֶאָלּא ִמִמְּקָצת ִיְשָׂרֵאל ָגְּזרוּ ֲחָכִמים‬: 3 The above applies only when the task is performed in the middle of a town or within its Shabbos limits, and thus the inhabitants of the town may walk there on Shabbos. When, however, [the non-Jew] performs the task outside the town’s Shabbos limits, and there is no other town with Jewish inhabitants within the Shabbos limits of the place where the task is being performed, it is permitted to allow [the non-Jew] to perform the task on Shabbos.18 ‫ג ְוָכל ֶזה ְכֶּשׁעוֶֹשׂה ַהְמָּלאָכה ְבּתוֹ ָהִﬠיר אוֹ ְבּתוֹ ְתּחוּם ָהִﬠיר ֶשׁ ְיּכוִֹלין ַא ְנֵשׁי ָהִﬠיר ֵליֵל ְלָשׁם ְבַּשָׁבּת ֲאָבל ְכֶּשׁעוֶֹשׂה‬ ‫ַהְמָּלאָכה חוּץ ַלְתּחוּם ְוַגם ֵאין ִﬠיר ַאֶחֶרת ֶשׁ ִיְּשָׂרֵאל ָדּ ִרים ָבּהּ תּוֹ ְתּחוָּמיו ֶשׁל ְמקוֹם ַהְמָּלאָכה ֻמָתּר ְלַהִנּיחוֹ ֶשַׁיֲּﬠֶשׂה‬ 18,‫ לב‬:‫ְבַּשָׁבּת‬ 4 Even when work is performed on something that is not attached to the ground, if it is well known and a matter of public knowledge that [the object or concern where the work is being performed] belongs to a Jew, and the labor is being performed in an open place that is in public view, it is forbidden to allow [a non-Jew] to carry out the task on Shabbos because of the impression that might be created. An example

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of this is building a ship, a task which is generally carried out on a riverbank, which is a public place.19 ‫ד ֲאִפלּוּ ְמֶלאֶכת ָתּלוּשׁ ִאם ִהיא ְמֻפ ְרֶסֶמת ִוידוָּﬠה ָלַרִבּים ֶשִׁהיא ֶשׁל ִיְשָׂרֵאל ְוִהיא ַנֲﬠֵשׂית ְבָּמקוֹם ָגּלוּי וְּמֻפ ְרָסם לג ְכּגוֹן‬  :‫ִבּ ְנַין ַהְסִּפיָנה ֶשֶׁדֶּר ִלְבנוָֹתהּ ַﬠל ְשַׂפת ַהָנָּהר ֶשׁהוּא ְמקוֹם ַפּ ְרֶהְסָיא ָאסוּר ְלַה ִנּיחוֹ ַלֲﬠשׂוֹת ְבַּשָׁבּת ִמְפֵּני ַמ ְרִאית ָהַﬠ ִין‬ 19,‫לד‬ 5 In which situations does the above apply? With regard to a ship or the like, which is identified with the Jewish [employer], i.e., people will say that this project belongs to so-and-so.20 [Different laws apply,] in contrast, with regard to a matter that is not identified as belonging to the Jew, although [the task] is performed publicly and it becomes known to people at large that this task was performed on Shabbos for the sake of the Jewish [employer], e.g., a Jew hired a non-Jew as a contractor to make new articles for him, and [the non-Jew] fashioned them on Shabbos in a public place. Although it became a subject of discussion and public knowledge that [the non-Jew] performed [the task] for the Jew, nevertheless, the articles never became identified with the Jew. They were never called “so-and-so’s articles” because they never entered his domain. Therefore, even though [the nonJew] performs the task in an open and public place, [still,] according to the letter of the law, the Jewish [employer] need not admonish him. Nevertheless, it is desirable [for the Jewish employer] to be stringent and admonish him [not to perform the labor on Shabbos], for he should be alert to the possibility of fleeting gossip about him,21 [i.e., people] saying that the non-Jew performed forbidden labor on Shabbos as his agent. ‫ה ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים )ג( ִבְּסִפיָנה ְוַכיּוֵֹצא ָבהּ ִמְדָּב ִרים ֶשֵׁשּׁם ַה ִיְּשָׂרֵאל ִנְקָרא ֲﬠֵליֶהם ֶשׁאוְֹמ ִרים ָדָּבר ֶזה הוּא ֶשׁל‬ ‫ ֲאָבל ָדָּבר ֶשֵׁאין ֵשׁם ַה ִיְּשָׂרֵאל ִנְקָרא ָﬠָליו ַרק ֶשׁעוֶֹשׂה ְבַּפ ְרֶהְסָיא ְו ִנְתַפּ ְרֵסם ָלַרִבּים ֶשָׁדָּבר ֶזה ַנֲﬠֶשׂה ְבַּשָׁבּת‬20‫ְפּלוֹ ִני‬ ‫ְלֹצֶר ַה ִיְּשָׂרֵאל ְכּגוֹן ִיְשָׂרֵאל ֶשָׁשַּׂכר לוֹ ָנְכ ִרי ְבַּקְבָּלנוּת ַלֲﬠשׂוֹת לוֹ ֵכִּלים ֲחָדִשׁים ְוָﬠָשׂה אוָֹתם ְבַּשָׁבּת ְבַּפ ְרֶהְסָיא ֶשַׁאף‬ ‫ֶשָׁיָּצא ַהקּוֹל ְו ִנְתַפּ ְרֵסם ָלַרִבּים ֶשׁעוֶֹשׂה ִבְּשִׁביל ַה ִיְּשָׂרֵאל ִמָכּל ָמקוֹם ֲﬠַד ִין ל ֹא ִנְקָרא ְשׁמוֹ ֲﬠֵליֶהם ִלְהיוֹת ִנְקָרִאים ֵכִּלים‬ ‫ֶשׁל ְפּלוֹ ִני ֵכּיָון ֶשֲׁﬠַד ִין ל ֹא ָבאוּ ִל ְרשׁוּתוֹ ֵמעוָֹלם ְלִפיָכ ַאף ֶשׁעוֶֹשׂה ְבָּמקוֹם ָגּלוּי וְּמֻפ ְרָסם ֵאינוֹ ָצ ִרי ִלְמחוֹת ְבָּידוֹ‬ ‫ לוַֹמר ֶשָׁנְּכ ִרי עוֶֹשׂה‬21‫ֵמִﬠַקּר ַהִדּין לה וִּמָכּל ָמקוֹם טוֹב ְלַהֲחִמיר ְוִלְמחוֹת ְבָּידוֹ ָלחוּשׁ ְל ִרנּוּן ָשָׁﬠה ֶשׁלּ ֹא ָיֹרנּוּ ַאֲחָריו‬ ‫ לו‬:‫ְמָלאָכה ְבַּשָׁבּת ִבְּשִׁליחוּתוֹ‬ 6 Even when [a non-Jewish contractor] is performing a task with a detached article, if the task is for the sake of [a project that is] attached to the ground, e.g., he is hewing stones or planing beams in order to make them part of a building, [the Jewish employer] must admonish [the non-Jewish contractor] if [the task is being carried out] within [the town’s] Shabbos limits.22 Even if [the non-Jewish worker] carries out the task far away from the building and even if he performs it in his own home, in which case it is not apparent that he is carrying out the task for the building owned by the Jewish [employer], nevertheless, since ultimately [these articles] will be made part of the building, they are governed by the same laws as the building itself.23 ‫ו ֲאִפלּוּ ַלֲﬠשׂוֹת ְבָּתלוּשׁ ִאם הוּא ְלֹצֶר ְמֻחָבּר ְכּגוֹן )ד( ִלְפסוֹל ָהֲאָב ִנים וְּלַתֵקּן ַהקּוֹרוֹת ְכֵּדי ְלַשְׁקָּﬠם ְבִּב ְנָיןלז ָצ ִרי‬ ‫ ֲאִפלּוּ עוֶֹשׂה ָרחוֹק ֵמַהִבּ ְנָין ַוֲאִפלּוּ עוֶֹשׂה ְבֵּביתוֹ ֶשֵׁאין ַהָדָּבר ִנָכּר‬22,‫ִלְמחוֹת ְבָּידוֹ לח ִאם הוּא ְבּתוֹ ַהְתּחוּם לט‬ 23,‫ מ‬:‫ֶשׁעוֶֹשׂה ִבְּשִׁביל ִבּ ְנָין ֶזה ֶשׁל ַה ִיְּשָׂרֵאל ִמָכּל ָמקוֹם ֵכּיָון ֶשׁסּוָֹפן ְלַשְׁקָּﬠם ְבַּהִבּ ְנָין ֲהֵרי ִדיָנם ְכַּהִבּ ְנָין ַﬠְצמוֹ‬ 7 [In the latter instance,] if the Jewish [employer] did not admonish [the nonJewish worker] and [the non-Jewish worker] was employed as a contractor, it is permitted to place [the stones or the beams] in the building. Similarly, the Jewish [employer] is permitted to enter and dwell in a house that was built [for him] on Shabbos by [a non-Jewish] contractor, because there is an authority who permits

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[hiring] a non-Jewish contractor [who performs work on Shabbos] even concerning an entity that is [itself] attached to the ground. His opinion is worthy of being relied on after the fact.24 If, by contrast, a non-Jewish day-worker25 performed the labor of building on Shabbos, it is proper to be stringent and for no Jew26 to ever enter [the building he constructed]. Even if the Jewish [employer] hired the non-Jew as a day-worker with the stipulation that he not work on Shabbos, and the non-Jew worked on Shabbos on his own initiative, it is proper that no Jew ever enter the building if the non-Jew worked for the benefit of the Jewish [employer].27 If, however, [the non-Jew’s] intent was for his own benefit,28 it is permitted even for the employer to dwell in [the building], since he stipulated with [the worker] not to build it on Shabbos. ‫ז ְוִאם ל ֹא ִמָחה ְבָּידוֹ ְוָﬠָשׂה ְבַּשָׁבּת ְבַּקְבָּלנוּת ֵישׁ ְלַהִתּיר ְלַשְׁקָּﬠם ַבִּבּ ְנָין מא ְוֵכן ַהַבּ ִית ֶשׁ ִנְּבָנה ְבַּשָׁבּת ְבַּקְבָּלנוּת ֻמָתּר‬  ‫ְלַה ִיְּשָׂרֵאל ִלָכֵּנס ָלדוּר בּוֹ מב ְלִפי ֶשֵׁיּשׁ ִמי ֶשַׁמִּתּיר ַקְבָּלנוּת ָנְכ ִרי ַוֲאִפלּוּ ִבְּמֻחָבּר מג וְּכַדאי הוּא ִלְסמוֹ ָﬠָליו ְבִּדיֲﬠַבד‬ ‫ ְלעוָֹלם מה ַוֲאִפלּוּ ִאם‬26‫ ֶשָׁבָּנה ְבַּשָׁבּת ָנכוֹן ְלַהֲחִמיר ֶשׁלּ ֹא ִיָכֵּנס בּוֹ שׁוּם ִיְשָׂרֵאל‬25‫ ֲאָבל ָנְכ ִרי ְשִׂכיר יוֹם‬24,‫מד‬ 27‫ְכֶּשָׁשַּׂכר ֶאת ַהָנְּכ ִרי ְלָיִמים ִהְתָנה ִﬠמּוֹ ֶשׁלּ ֹא ַיֲﬠֶשׂה ְבּיוֹם ַהַשָּׁבּת ְוַהָנְּכ ִרי ָﬠָשׂה ֵמַﬠְצמוֹ ) ְו(ִאם ָﬠָשׂה ְלטוַֹבת ַה ִיְּשָׂרֵאל‬ ‫ ֻמָתּר ֲאִפלּוּ ְלַבַﬠל ַהַבּ ִית ָלדוּר בּוֹ ֵכּיָון‬28‫ָנכוֹן ֶשׁלּ ֹא ִיָכֵּנס בּוֹ שׁוּם ִיְשָׂרֵאל ְלעוָֹלם מו ֲאָבל ִאם ִנְתַכֵּוּן ְלטוַֹבת ַﬠְצמוֹ‬ ‫ מז‬:‫ֶשִׁהְתָנה ִﬠמּוֹ ֶשׁלּ ֹא ַיֲﬠֶשׂה ְבַּשָׁבּת‬ 8 In some places, communities are accustomed to follow a lenient approach and hire non-Jews on a contractual basis to remove garbage from the streets. The nonJews work for their own benefit.29 [Although the non-Jews work] even on Shabbos, [these communities] are not concerned about the impression that may be created. There are authorities who offer some justification for such conduct,30 [explaining as follows:] It has already become a matter of public knowledge that it is common to hire a non-Jew as a contractor to remove garbage and not for him to work as a day-worker.31 Accordingly, there is no need to be concerned about the impression that may be created, as stated in sec. 243[:10] with regard to [workers hired as contractors for] bathhouses, ovens, and mills. Consult that source. Based on this rationale, it would be permitted to allow non-Jews to build a synagogue on Shabbos if the locale is one in which it is public knowledge that buildings are constructed by professionals working as contractors. [In such a locale, houses are] not [built] by day-workers, as in most places, where only the architect is a contractor. By contrast, the craftsmen who perform the work under his direction are day-workers and in such an instance, a prohibition exists because of the impression that may be created.32 Nevertheless, [even in a locale where builders are only employed as contractors,] leniency may be granted only in a pressing situation, e.g., there is concern that over the course of time, work on building the synagogue might be forced to cease entirely because of the wickedness of [some of] the non-Jewish [authorities].33 When, however, the situation is not pressing, [such labor] should not be permitted because of the desecration of the honor of G-d’s name among the non-Jews. [They will look down upon the Jews,] since they do not allow any person to perform work in public on their sacred days, yet we do allow work to be performed for us on Shabbos in public.34 It is, however, customary to permit sweeping the streets, even when the situation is not pressing, [because] the task is not identified with [the Jews] to the same degree [as building a synagogue or other similar tasks]; as such, the desecration of G-d’s name is not involved. Nevertheless, in a place where there is no established custom, one should not be lenient, even with regard to sweeping

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the streets. 29‫ח ִבְּקָצת ְמקוֹמוֹת נוֲֹהִגין ֶהֵתּר ֶשַׁהָקָּהל שׂוְֹכ ִרים ָנְכ ִרים ְבַּקְבָּלנוּת ְלַפנּוֹת ַהֶזֶּבל ִמן ָה ְרחוֹב ְוַהָנְּכ ִרי עוֶֹשׂה ְלַﬠְצמוֹ‬ ‫ ְלִפי ֶשְׁכָּבר ִנְתַפּ ְרֵסם ַהָדָּבר ֶשֶׁדֶּר‬30,‫ַוֲאִפלּוּ ְבַּשָׁבּת ְוֵאין חוְֹשִׁשׁין ְלַמ ְרִאית ָהַﬠִין מח )ה( ְוֵישׁ ֶשִׁלְּמּדוּ ֲﬠֵליֶהם ְזכוּת מט‬ ‫ ְוִאם ֵכּן ֵאין ַכּאן ֲחַשׁשׁ ַמ ְרִאית ָהַﬠִין ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן‬31,‫ִלְשׂכּוֹר ָנְכ ִרי ְבַּקְבָּלנוּת ְלַפנּוֹת ַהֶזֶּבל ְול ֹא ְשִׂכיר יוֹם נ‬ ‫רמ"ג נא ְלִﬠְנַין ֶמ ְרָחץ ַתּנּוּר ְוֵרַח ִים ַﬠֵיּן ָשׁם‬. ‫וִּמַטַּﬠם ֶזה ֵישׁ ְלַהִתּיר ְלַה ִנּיַח ְלָנְכ ִרים ִלְבנוֹת ֵבּית ַהְכֶּנֶסת ְבַּשָׁבּת ִאם הוּא ָמקוֹם ֶשְׁמֻּפ ְרָסם בּוֹ ֶדֶּר ִבּ ְנַין ַהָבִּתּים ַﬠל ְיֵדי‬ ‫ֻאָמּ ִנים ַקְבָּלִנים ְול ֹא ַﬠל ְיֵדי ְשִׂכיֵרי יוֹם ְכּמוֹ ֶשׁהוּא ְבֹּרב ַהְמּקוֹמוֹת ֶשָׁהַאְד ִריָכל ְלַבדּוֹ הוּא ַקְבָּלן ְוָהֻאָמּ ִנים עוֵֹשׂי ְמָלאָכה‬ ‫ וִּמָכּל ָמקוֹם ֵאין ְלַהִתּיר ֶאָלּא ִבְּשַׁﬠת ַהְדַּחק ְכּגוֹן ֶשֵׁיּשׁ‬32,‫ֶשַׁתְּחָתּיו ֵהם ְשִׂכיֵרי יוֹם ֶשָׁשּׁם ֵישׁ ֲחַשׁשׁ ַמ ְרִאית ָהַﬠ ִין נב‬ ‫ ֲאָבל ֶשׁלּ ֹא ִבְּשַׁﬠת ַהְדַּחק ֵאין‬33,‫ֲחַשׁשׁ ֶשָׁמּא ִיְתַבֵּטּל ְבֶּהְמֵשׁ ַהְזַּמן ִבּ ְנַין ֵבּית ַהְכֶּנֶסת ְלַגְמֵרי ֵמֲחַמת ִרְשַׁﬠת ַהָנְּכ ִרים נג‬ ‫ְלַהִתּיר ִמְפֵּני ִחלּוּל ַהֵשּׁם ְבֵּﬠיֵני ַהָנְּכ ִרים ֶשֵׁהם ֵאיָנם ַמ ִנּיִחים ְלשׁוּם ָאָדם ַלֲﬠשׂוֹת ְמָלאָכה ְבַּפ ְרֶהְסָיא ְבּיוֹם ֵאיָדם ְוָאנוּ‬ ‫ ֲאָבל ִכּבּוּד ָה ְרחוֹב ֵאינוֹ ִנְקָרא ַﬠל ֵשׁם ַהִיְּשָׂרֵאל ָכּל ָכּ ְוֵאין‬34,‫ַמ ִנּיִחים ַלֲﬠשׂוֹת ְמָלאָכה ְבַּשָׁבּת ִבְּשִׁביֵלנוּ ְבַּפ ְרֶהְסָיא נד‬ ‫בּוֹ ִחלּוּל ַהֵשּׁם ָלֵכן נוֲֹהִגין ְלַהִתּירוֹ ַאף ֶשׁלּ ֹא ִבְּשַׁﬠת ַה ְדַּחק וִּמָכּל ָמקוֹם ְבָּמקוֹם ֶשֵׁאין ָשׁם ִמ ְנָהג ֵאין ְלָהֵקל ַאף ְבִּכבּוּד‬ ‫ נה‬:‫ָה ְרחוֹב‬ 9 [The following laws apply when a person] hired a non-Jew for a year or two to serve as a scribe or a weaver at any time [his services are] needed during his period of employment, as is the practice of the nobility. They [hire] special scribes who write for them whenever they are in need [of their services], and when they are not needed, [the scribes] are idle.35 It is permissible [for a Jew who hired such a scribe] to allow [the scribe to write] material on Shabbos, concerning which the Jew had instructed him before Shabbos,36 provided [the non-Jew] does not perform the work in the domain of the Jewish [employer].37 (Moreover, he must be careful not to tell the non-Jew to perform this work on Shabbos.)38 [The rationale:] The Jewish [employer] does not profit at all from [the scribe] working on Shabbos, because if he did not do this work on Shabbos, he would do it after Shabbos. Even if the Jewish [employer] needs the [completed] work immediately on Saturday night, [and thus, it is to his advantage that the work was performed on Shabbos], nevertheless, this is not considered as profit, merely as a benefit. An example of profit would be if [the Jew’s benefit from] the work would be nullified entirely if [the work was] not performed on Shabbos. In such an instance, [the Jew] is profiting from the fact that the work was performed on Shabbos, as will be stated in sec. 252[:5].39 Similarly, [it is forbidden] if [the Jewish employer] profits in another way, e.g., if his wealth is amplified and increased because of the work performed on Shabbos, as stated in sec. 243[:3].40 ‫ט ִמי ֶשָׁשַּׂכר לוֹ ָנְכ ִרי )ו( ְלָשָׁנה אוֹ ִלְשַׁתּ ִים ֶשׁ ִיְּכתּוֹב לוֹ אוֹ ֶשֶׁיֱּארוֹג לוֹ ְבָּכל ֵﬠת ֶשׁ ִיְּצָטֵר ְבּתוֹ ְזַמן ֶמֶשׁ ְשִׂכירוּתוֹ נו‬ ‫ ֻמָתּר‬35,‫ְכּמוֹ ֶשׁהוּא ֶדֶר ַהָשּׂ ִרים ֶשֵׁיּשׁ ָלֶהם סוֵֹפר ְמיָֻחד ֶשׁכּוֵֹתב לוֹ ָכּל ֵﬠת ֶשָׁצּ ִרי וְּכֶשֵׁאין ָצ ִרי הוּא יוֵֹשׁב ָבֵּטל נז‬ ‫ ִאם ֵאינוֹ‬38(‫ )ַרק ֶשׁ ִיָּזֵּהר ֶשׁלּ ֹא י ֹאַמר לוֹ ֶשַׁיֲּﬠֶשׂה ְבַּשָׁבּת נח‬36‫ְלַהִנּיחוֹ ֶשַׁיֲּﬠֶשׂה ְבַּשָׁבּת ַמה ֶשִּׁצָּוּה לוֹ ֹקֶדם ַהַשָּׁבּת‬ ‫ ְלִפי ֶשֵׁאין ְל ִיְשָׂרֵאל ֶרַוח ְבַּמה ֶשּׁעוֶֹשׂה ְבַּשָׁבּת ֶשִׁאם ל ֹא ַיֲﬠֶשׂה ְבַּשָׁבּת ַיֲﬠֶשׂה ַאַחר ַהַשָּׁבּת‬38,‫עוֶֹשׂה ְבֵּבית ַהִיְּשָׂרֵאל נט‬ ‫ְוַאף ִאם ַהְמָּלאָכה ְצ ִריָכה לוֹ ְבּמוָֹצֵאי ַשָׁבּת ִמָיּד ִמָכּל ָמקוֹם ֵאין ֶזה ִנְקָרא ֶרַוח ֶאָלּא ֲהָנָאה ְבָּﬠְלָמא ס ְוֶרַוח הוּא ְכּגוֹן‬ ‫ֶשַׁהְמָּלאָכה ָה ְיָתה ִמְתַבֶּטֶּלת ְלַגְמֵרי ִאם ל ֹא ָה ְיָתה ַנֲﬠֵשׂית ְבַּשָׁבּת ֶשָׁאז הוּא ַמ ְר ִויַח ַהְמָּלאָכה ַﬠל ְיֵדי ֶשַׁנֲּﬠֵשׂית ְבַּשָׁבּת סא‬ ‫ ְוֵכן ִאם ֵישׁ לוֹ ֶרַוח ַאֵחר ֶשׁ ְרכוּשׁוֹ ִמְתַרֵוַּח וִּמְתַרֶבּה ַﬠל ְיֵדי ֶשַׁנֲּﬠֵשׂית ַהְמָּלאָכה‬39,‫וְּכמוֹ ֶשִׁיְּתָבֵּאר ְבִּסָמּן רנ"ב סב‬ 40,‫ סג‬:‫ְבַּשָׁבּת ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן רמ"ג‬ 10 When is the [license] granted? When the Jewish [employer] does not at all object if [the scribe] remains idle after he commands him to perform a task, but leaves him the option to perform it whenever he desires. In such an instance, when he is working on Shabbos, he is working on his own initiative, and not because of his Jewish [employer]. If, however, [the Jewish employer] objects to his remaining idle,

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[then, when the scribe] works on Shabbos, [he is working] because of the Jewish [employer].41 Therefore, [the Jewish employer] must instruct [the non-Jewish worker] not to perform the task on Shabbos.42If, however, [the non-Jewish worker] does so regardless, [the Jewish employer] need not admonish him, because the non-Jew is acting on his own initiative. ‫י ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים ְכֶּשֵׁאין ַהִיְּשָׂרֵאל ַמְקִפּיד ִﬠמּוֹ ְכָּלל ִאם הוּא יוֵֹשׁב וָּבֵטל ְלַאַחר ֶשִׁצָּוּה לוֹ ַלֲﬠשׂוֹת ַהְמָּלאָכה ֶאָלּא‬ ‫ְבָּידוֹ ַלֲﬠשׂוָֹתהּ ְבָּכל ֵﬠת ֶשׁ ִיּ ְרֶצה ְלִפיָכ ְכֶּשׁהוּא עוֶֹשׂה ְבַּשָׁבּת ְלַדַﬠת ַﬠְצמוֹ הוּא עוֶֹשׂה ְול ֹא ֵמֲחַמת ַה ִיְּשָׂרֵאל ֲאָבל ִאם‬ ‫ ְלִפיָכ ָצ ִרי הוּא לוַֹמר לוֹ ֶשׁלּ ֹא ַיֲﬠֶשׂה‬41,‫הוּא ַמְקִפּיד ִﬠמּוֹ ַﬠל ִבּטּוּלוֹ ֲהֵרי הוּא עוֶֹשׂה ְבַּשָׁבּת ֵמֲחַמת ַה ִיְּשָׂרֵאל סד‬ ‫ סה‬:‫ ְוִאם ַאף ַﬠל ִפּי ֵכן הוּא עוֶֹשׂה ֵאינוֹ ָצ ִרי ִלְמחוֹת ְבָּידוֹ ֶשְׁלַּדַﬠת ַﬠְצמוֹ הוּא עוֶֹשׂה‬42‫ְבַּשָׁבּת‬ 11 The above applies when the non-Jewish [worker] is hired only for a specific task, e.g., to serve as a scribe or as a weaver whenever necessary, and after he completes that specific task, he may remain idle. If, however, [the Jewish employer] hired [the non-Jewish worker] to perform any and all tasks necessary during the time of his hire, it is forbidden to allow [the non-Jewish worker] to perform any task on Shabbos. [The rationale is that]the Jewish [employer] profits from the fact that this task is performed on Shabbos, since [in this way, the non-Jewish worker] will be free after Shabbos, and thus required to perform other tasks. License should not be granted on the basis of the argument that the non-Jewish [worker] is acting for his own benefit, in order to receive his entire wage. For even if he will not perform [this task] on Shabbos, [the Jewish employer] will not deduct anything from his wages, as stated in sec. 243[:3].43 There are authorities who grant license even in such a situation, because the nonJewish [worker] would never imagine that the Jewish [employer] would not compel him to work on Shabbos and would not deduct anything from his wages if he did not work on Shabbos. Thus he is working faithfully, on his own initiative, to complete the work he contracted to perform when first hired, i.e., to perform all the tasks that the Jewish [employer] will need [performed] throughout the duration of his hire, so that he will pay him his entire wage and not have any complaints against him. One should not rely on this rationale44 (for the reason explained there),45 except in the cases of: a) [extinguishing] a fire, because of the loss involved, as stated in sec. 334[:26],46 and b) sending a letter, as stated in sec. 247[:10]. Consult that source for the rationale.47 ‫יא ְוָכל ֶזה ְכֶּשֵׁאין ַהָנְּכ ִרי ֻמְשָׂכּר לוֹ ֶאָלּא ִלְמָלאכוֹת ְמיָֻחדוֹת ְכּגוֹן ִלְכתּוֹב אוֹ ֶלֱארוֹג סו ְבָּכל ֵﬠת ֶשִׁיְּצָטֵר ְוַאַחר ֶשָׁגַּמר‬ ‫ַהְמָּלאָכה הוּא יוֵֹשׁב וָּבֵטל סז ֲאָבל ִאם ְשָׂכרוֹ ְלָכל ַהְמָּלאכוֹת ֶשׁ ִיְּצָטֵר ְבּתוֹ ֶמֶשׁ ְזַמן ְשִׂכיָרתוֹ ָאסוּר ְלַהִנּיחוֹ ֶשַׁיֲּﬠֶשׂה‬ ‫ְבַּשָׁבּת ְלִפי ֶשַׁהִיְּשָׂרֵאל ַמ ְר ִויַח ְמָלאָכה זוֹ ְבַּשָׁבּת ֶשֲׁהֵרי ְכֶּשׁ ִיְּהֶיה ָפּנוּי ַאַחר ַהַשָּׁבּת ִיְצָטֵר ַלֲﬠשׂוֹת ְמָלאכוֹת ֲאֵחרוֹת סח‬ ‫ְוֵאין ְלַהִתּיר ִמְפֵּני ֶשַׁהָנְּכ ִרי עוֶֹשׂה ְלטוַֹבת ַﬠְצמוֹ ְכֵּדי ְלַקֵבּל ָכּל ְשָׂכרוֹ ֶשֲׁהֵרי ַאף ִאם ל ֹא ַיֲﬠֶשׂה ְבַּשָׁבּת ל ֹא ְיַנֶכּה לוֹ ְכּלוּם‬ ‫ ְוֵישׁ ַמִתּי ִרים ע ַגּם ָבֶּזה ְלִפי ֶשַׁהָנְּכ ִרי ֵאינוֹ ַמֲﬠֶלה ַﬠל ַדְּﬠתּוֹ ֶשַׁה ִיְּשָׂרֵאל ֵאינוֹ ַמְכ ִריחוֹ‬43,‫ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן רמ"ג סט‬ ‫ַלֲﬠשׂוֹת ְבַּשָׁבּת ְוֶשׁלּ ֹא ְיַנֶכּה לוֹ ְכּלוּם ִמְשָּׂכרוֹ ַאף ִאם ל ֹא ַיֲﬠֶשׂה ְכּלוּם ְבַּשָׁבּת ֶאָלּא הוּא עוֶֹשׂה ֵמֵאָליו ְלִפי ֻתמּוֹ ְלַהְשִׁלים‬ ‫ַקְבָּלנוּתוֹ ֶשִׁקֵּבּל ָﬠָליו ִבְּתִחַלּת ְשִׂכירוּתוֹ ַלֲﬠשׂוֹת ָכּל ַהְמָּלאכוֹת ֶשׁ ִיְּצָט ְרכוּ ְלִיְשָׂרֵאל ְבָּכל ֶמֶשׁ ְזַמן ְשִׂכירוּתוֹ ְכֵּדי‬ ‫ )ִמַטַּﬠם ֶשִׁנְּתָבֵּאר‬44,‫ֶשׁ ְיַּשֵׁלּם לוֹ ָכּל ְשָׂכרוֹ ִמָשֵּׁלם ְול ֹא ִיְהֶיה לוֹ ָﬠָליו שׁוּם ַתּ ְרֹעֶמת עא ְוֵאין ִלְסמוֹ ַﬠל ְסָבָרא זוֹ עב‬ ‫ וְּלִﬠְנַין ְשִׁליחוּת ִאֶגֶּרת ְכּמוֹ ֶשִׁיְּתָבֵּאר‬45,‫ ִכּי ִאם ְלִﬠ ְנַין ְדֵּלָקה עג ִמשּׁוּם ֶהְפֵסד ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן של"ד עד‬45(‫ָשׁם‬ 47,‫ עו‬:‫ְבִּסָמּן רמ"ז עה ַﬠֵיּן ָשׁם ַהַטַּﬠם‬ 12When a Jew purchases [the right to collect] customs duty,48 he is forbidden to receive that duty on Shabbos. Even if, [as payment of the customs duty,] he is brought food that is not muktzeh and is fit to be eaten, e.g., it was brought from 12/14/2020, 12:28 PM

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within the town’s Shabbos limits,49 and there is no concern that it was picked on this day from a source connected to the ground,50 or [that it comes from a living being that] was trapped on that day, he is forbidden to receive [that food] himself, based on the charge:51 “[You shall honor it (the Shabbos) by (refraining) from…] pursuing your concerns,” i.e., “your concerns” are forbidden [on it], as will be stated in sec. 306[:1].52 Instead, he should hire a non-Jew [for Shabbos] on a contractual basis, i.e., telling him, “When you collect 100 dinarim, I will give you this-and-this amount.” He should not, however, hire the non-Jew as a worker for the Shabbos day, for when the non-Jew is a day-worker, he is the agent of the Jewish [employer]. When, by contrast, he is hired as a contractor, he is not the agent of the Jewish [employer], but is rather working for himself, to increase the fee paid him. Although the Jewish [employer] designated tasks for him to perform on Shabbos,53this is not included in the prohibition against giving instructions to a non-Jew [to work] on Shabbos, because even for a Jew, accepting the customs duty is forbidden only as a shvus.54Thus, [instructing a non-Jew to collect this duty is] a shvus of a shvus,55and license is granted by some authorities to overstep this restriction when a loss is involved, as will be stated in sec. 307[:12]. True, as will be stated there, there are [other] authorities who forbid [overstepping such a prohibition] even when a loss is involved, unless doing so is necessary to fulfill a mitzvah. Nevertheless, this situation is also considered as involving a mitzvah. For if he will not collect the customs duty from the non-Jews56 on Shabbos, he will not be able to collect it after Shabbos, and the money will remain forever in the possession of the non-Jew. [Thus, by collecting the money, the Jew] is performing a mitzvah through salvaging the money from their hands, as will be stated in Yoreh Deah, sec. 149 and sec. 372.57 ‫ ָאסוּר לוֹ ְלַקֵבּל ֶמֶכס ְבַּשָׁבּת ֲאִפלּוּ ֱהִביאוֹ ְדַּבר ַמֲאָכל ֶשֵׁאינוֹ ֻמְקֶצה ְוָראוּי ַלֲאִכיָלה ְכּגוֹן‬48‫יב ִיְשָׂרֵאל ַהקּוֶֹנה ֶמֶכס‬ ‫ אוֹ ֶשָׁמּא ִנַצּד ַהיּוֹם ַאף ַﬠל ִפּי ֵכן‬50‫ ְוהוּא ָדָּבר ֶשֵׁאין בּוֹ ֲחָשׁשׁ ֶשָׁמּא ִנְלַקט ַהיּוֹם ֵמַהְמֻחָבּר‬49‫ֶשׁהוָּבא ִמתּוֹ ַהְתּחוּם‬ ‫ ֶאָלּא‬52,‫ ִמְמּצ ֹא ֶחְפְצ ֲחָפֶצי ֲאסוּ ִרים עח ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן ש"ו עט‬51,‫ָאסוּר לוֹ ְלַקֵבּל ְבַּﬠְצמוֹ ִמשּׁוּם ֶשֶׁנֱּאַמר עז‬ ‫שׂוֵֹכר לוֹ ָנְכ ִרי ְבַּקְבָּלנוּת ְדַּה ְינוּ ֶשׁאוֵֹמר לוֹ ִלְכֶשִׁתְּגֶבּה ֵמָאה ִדיָנ ִרים ֶאֵתּן ְל ָכּ ְוָכ ֲאָבל ל ֹא ִיְשׂכּוֹר לוֹ ָנְכ ִרי ְליוֹם‬ ‫ַהַשָּׁבּת פ ֶשְׁכֶּשַׁהָנְּכ ִרי הוּא ְשִׂכיר יוֹם ֲהֵרי הוּא ִכְּשׁלוּחוֹ ֶשׁל ִיְשָׂרֵאל ַמה ֶשֵּׁאין ֵכּן ְבַּקְבָּלנוּת ֶשֵׁאינוֹ ִכְּשׁלוּחוֹ ֶשׁל ִיְשָׂרֵאל‬ ‫ פא‬.‫ֶאָלּא ְלַﬠְצמוֹ הוּא טוֵֹרַח ְכֵּדי ְלַה ְרבּוֹת ְשָׂכרוֹ‬ ‫ ֵאין ָבֶּזה ִמשּׁוּם ֲאִמיָרה ְלָנְכ ִרי ְשׁבוּת פג ְלִפי ֶשַׁקָּבַּלת‬53,‫ְוַאף ַﬠל ִפּי ֶשַׁה ִיְּשָׂרֵאל קוֵֹבַﬠ לוֹ ְמַלאְכתּוֹ ֶשַׁיֲּﬠֶשׂה ְבַּשָׁבּת פב‬ ‫ ֶשֵׁיּשׁ ַמִתּי ִרין אוֹתוֹ ִבְּמקוֹם‬55‫ ַוֲהֵרי ֶזה ְשׁבוּת ִדְּשׁבוּת‬54,‫ַהֶמֶּכס ֵאין ָבּהּ ִאסּוּר ֲאִפלּוּ ְל ִיְשָׂרֵאל ֶאָלּא ִמשּׁוּם ְשׁבוּת פד‬ ‫ֶהְפֵסד ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן ש"ז פה ְוַאף ֶשֵׁיּשׁ אוְֹס ִרין ַאף ִבְּמקוֹם ֶהְפֵסד ִאם ל ֹא ְלֹצֶר ִמְצָוה ְכּמוֹ ֶשִׁיְּתָבֵּאר ָשׁם ִמָכּל‬ ‫ ְבַּשָׁבּת ל ֹא יוַּכל ִל ְגבּוֹתוֹ ַאַחר ַהַשָּׁבּת ְו ִיְשַׁתֵּקַּﬠ ַהָמּמוֹן‬56‫ָמקוֹם ַכּאן ָחשׁוּב ְדַּבר ִמְצָוה ֶשִׁאם ל ֹא ִיטּוֹל ַהֶמֶּכס ֵמַהָנְּכ ִרי‬  :‫ְבַּיד ַהָנְּכ ִרי פו ַוֲהֵרי הוּא עוֶֹשׂה ִמְצָוה ְבַּמה ֶשַּׁמִּצּיל ַהָמּמוֹן ִמָיָּדם פז ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבּיוֶֹרה ֵדָﬠה ִסָמּן קמ"ט פח ְושע"ב‬ 57,‫פט‬ 13 Even if collecting the customs duty requires the performance of a [Scripturally] forbidden labor, e.g., he must write, [the Jewish proprietor] is permitted to instruct a non-Jew to perform [this task] on Shabbos as a contractor. [The rationale:] A person panics over [the possibly loss of] his money, and if he is not granted license to instruct a non-Jew [to perform this task], he may personally involve himself in the task and might forget and be motivated to write [on Shabbos].58For this reason, he is released from the prohibition against instructing a non-Jew, which is [only] of Rabbinic origin, lest he violate [the more serious prohibition against] writing, which is of Scriptural origin. ‫יג ֲאִפלּוּ ִאם הוּא ֶמֶכס ֶשָׁצּ ִרי ַלֲﬠשׂוֹת בּוֹ ְמָלאָכה ְגמוָּרה ְכּגוֹן ֶשָׁצּ ִרי ִלְכתּוֹב ַאף ַﬠל ִפּי ֵכן ֻמָתּר לוַֹמר ְלָנְכ ִרי‬ ‫ֶשׁ ִיְּתַﬠֵסּק בּוֹ ְבַּשָׁבּת ְבַּקְבָּלנוּת ְלִפי ֶשָׁאָדם ָבּהוּל ַﬠל ָממוֹנוֹ ְוִאם ל ֹא ַנִתּיר לוֹ ֲאִמיָרה ְלָנְכ ִרי ָיב ֹא ְלִהְתַﬠֵסּק ְבַּﬠְצמוֹ ְוֶשָׁמּא‬ 12/14/2020, 12:28 PM

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‫ ְלִפיָכ ַמִתּי ִרים לוֹ ִאסּוּר ֲאִמיָרה ְלָנְכ ִרי ֶשׁהוּא ִמִדְּבֵרי סוְֹפ ִרים ְכֵּדי ֶשׁלּ ֹא ָיב ֹא ִליֵדי ְכִתיָבה ָהֲאסוָּרה‬58‫ִיְשַׁכּח ְוִיְכתּוֹב‬ ‫ צ‬:‫ִמן ַהתּוָֹרה‬ 14 Similarly, it is permitted to sublease [the right to collect] the customs duty to a non-Jew, i.e., the [non-Jew] will take whatever he collects on Shabbos for himself — be it a large amount or a small amount — and he will give the Jewish [proprietor] a fixed amount. In this way, he is laboring on his own behalf and not acting as the agent of the Jewish [proprietor]. When [the Jewish proprietor] subleases the right to collect the customs duty to the non-Jew or when he hires the non-Jew as a contractor, we are not concerned with the impression that might be created (maris ayin), i.e., that an onlooker might say that [the non-Jew] is hired as a day-worker.59 [The rationale: Our Sages] did not issue decrees concerning the impression that might be created when a significant loss is involved.60 Although at times the above situation involves only a minor loss, nevertheless, since not receiving customs duty on Shabbos generallyinvolves a significant loss, our Sages did not make any distinctions. They completely did away with [all] decrees involving the impression that might be created with regard to customs duty and other analogous situations, which in most cases involve significant [financial] loss. ‫יד ְוֵכן ֻמָתּר לוֹ ְלַהְשִׂכּיר ְלָנְכ ִרי ֶאת ַהֶמֶּכס ֶשׁ ִיּטּוֹל ְלַﬠְצמוֹ ַמה ֶשּׁ ִיּ ְגֶבּה ְבַּשָׁבּת ֵהן ַרב ֵהן ְמַﬠט ְוהוּא ִיֵתּן ְלִיְשָׂרֵאל ָדָּבר‬ ‫ָקצוּב ֶשִׁנְּמָצא ֶשׁהוּא טוֵֹרַח ְלַﬠְצמוֹ ְוֵאינוֹ ִכְּשׁלוּחוֹ ֶשׁל ִיְשָׂרֵאל צא וְּכֶשַׁמְּשִׂכּיר ַהֶמֶּכס ְלָנְכ ִרי ְוֵכן ְכֶּשׁשּׂוֵֹכר לוֹ ַהָנְּכ ִרי‬ ‫ ְלִפי )ז( ֶשִׁבְּמקוֹם ֶהְפֵסד ָגּדוֹל ל ֹא ָגְזרוּ‬59‫ְבַּקְבָּלנוּת ֵאין חוְֹשִׁשׁין ְלַמ ְרִאית ָהַﬠ ִין ֶשָׁהרוֶֹאה י ֹאַמר ְשִׂכיר יוֹם הוּא ֶאְצלוֹ‬ ‫ ְוַאף ִאם ִלְפָﬠִמים הוּא ֶהְפֵסד מוָּﬠט ִמָכּל ָמקוֹם ֵכּיָון ֶשַׁﬠל ָהֹרב ֶדֶּר ִלְהיוֹת ֶהְפֵסד ָגּדוֹל‬60,‫ַﬠל ַמ ְרִאית ָהַﬠִין צב‬ ‫ִבְּמ ִניַﬠת ַקָבַּלת ַהֶמֶּכס ְבַּשָׁבּתוֹת ל ֹא ִחְלּקוּ ֲחָכִמים ְוִהִתּירוּ ְלַגְמֵרי ְגֵּזָרה זוֹ ֶשׁל ַמ ְרִאית ָהַﬠ ִין ְבֶּמֶכס וְּבָכל ַכּיּוֵֹצא ָבֶזה‬ ‫ צג‬:‫ֶשֶׁדֶּר ִלְהיוֹת ָשׁם ֶהְפֵסד ָגּדוֹל ַﬠל ָהֹרב‬ 15 When [the Jewish proprietor] subleases the right to collect customs duty to a non-Jew, he may sublease the right to Shabbos alone, without combining it together with other days.61 This situation does not resemble a bathhouse, which is forbidden to be hired out for Shabbos alone,62 so that [the Jewish owner] will not be receiving payment for Shabbos without being combined with [payment for] the other days. [The reason for the distinction:] The physical property of the bathhouse belongs to [the Jewish owner] on Shabbos as well. When the non-Jew gives [the Jewish owner] payment for his bathhouse that was hired out to him on Shabbos, the Jewish [owner] is deriving profit from his own bathhouse on Shabbos. This profit is referred to as “payment for Shabbos” (s’char Shabbos), and is forbidden to be accepted unless it is combined [with payment for other days]. When, by contrast, the right to customs duty and the like is leased for Shabbos, [the non-Jew] has been sold [the rights to] that day in their entirety. It is not considered as payment for Shabbos at all, for the non-Jew is not paying [the Jewish proprietor] rent. Instead, he has purchased [the rights to the customs duty] for [the Shabbos] dayfrom [the Jewish proprietor] in their entirety.63 This resembles an instance where [a Jew] knows that merchandise will be brought to him on Shabbos, and he sells it to a non-Jew on Friday with the understanding that the [non-Jew] will take it on Shabbos for himself. In such a situation, the Jew is not receiving “payment for Shabbos.”64 ‫ ְוֵאינוֹ דוֶֹמה‬61,‫טו וְּכֶשַׁמְּשִׂכּיר ַהֶמֶּכס ְלָנְכ ִרי ָיכוֹל ְלַהְשִׂכּיר לוֹ ְליוֹם ַהַשָּׁבּת ִבְּלָבד ֶשׁלּ ֹא ְבַהְבָלָﬠה ִﬠם ְשָׁאר ַהָיִּמים צד‬ ‫ ְכֵּדי ֶשׁלּ ֹא ִיטּוֹל ָשָׂכר ְבַּשָׁבּת ֶשׁלּ ֹא ְבַהְבָלָﬠה צה ְלִפי ֶשַׁהֶמּ ְרָחץ גּוּפוֹ ָקנוּי לוֹ‬62‫ְלֶמ ְרָחץ ֶשָׁאסוּר ְלַהְשִׂכּירוֹ ְלַשָׁבּת ִבְּלָבד‬ ‫ַאף ְבּיוֹם ַהַשָּׁבּת וְּכֶשַׁהָנְּכ ִרי נוֵֹתן לוֹ ָשָׂכר ְבַּﬠד ֶמ ְרָחץ ֶשׁלּוֹ ֶשָׁהָיה ֻמְשָׂכּר לוֹ ְליוֹם ַהַשָּׁבּת ֲהֵרי ִמְשַׂתֵּכּר ַה ִיְּשָׂרֵאל‬

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‫ְבֶּמ ְרָחץ ֶשׁלּוֹ ְבַּשָׁבּת ַוֲהֵרי ֶזה ִנְקָרא ְשַׂכר ַשָׁבּת ְוָאסוּר ִלְטּלוֹ ֶשׁלּ ֹא ְבַהְבָלָﬠה ַמה ֶשֵּׁאין ֵכּן ְבֶּמֶכס ְוַכיּוֵֹצא בוֹ‬ ‫ֶשְׁכֶּשִׁהְשִׂכּירוֹ ְלָנְכ ִרי ְליוֹם ַהַשָּׁבּת ֲהֵרי ְמָכרוֹ לוֹ ְלַגְמֵרי ְליוֹם ֶזה ְוֵאין ַכּאן ְשַׂכר ַשָׁבּת ְכָּלל ֶשֵׁאין ַהָנְּכ ִרי נוֵֹתן לוֹ ָשָׂכר‬ ‫ ַוֲהֵרי ֶזה דוֶֹמה ְלִמי ֶשׁיּוֵֹדַﬠ ֶשָׁיִּביאוּ לוֹ ְסחוָֹרה ְבַּשָׁבּת וּמוְֹכָרהּ ְלָנְכ ִרי ֵמֶﬠֶרב‬63‫ְכָּלל ֶאָלּא ָקָנה ִמֶמּנּוּ ְלַגְמֵרי ְליוֹם ֶזה‬ 64,‫ צו‬:‫ַשָׁבּת ֶשְׁיַּקְבֶּלָנּה ְלָמָחר ְלַﬠְצמוֹ ֶשֵׁאין ְבֶּזה ִמשּׁוּם ְשַׂכר ַשָׁבּת‬ 16 Similarly, when a Jew leases the right to mint coins from a king,65 he may sublease that right to a non-Jew for Shabbos. This is not considered as payment for Shabbos, because the non-Jew is not paying him a fee for something that [the Jew] owns on Shabbos, for indeed, all [the coins] belong to the king. The Jewish [contractor] merely acquires the right [to mint the coins] from the king and he sells [that right] in its entirety to the non-Jew for [the Shabbos] day. Similarly, [the Jewish contractor] can hire a non-Jew to work for him as a contractor, as explained [above] with regard to customs duty. Although minting the coins creates noise on Shabbos,66 this is not of consequence, because the right to mint them has already been leased to a non-Jew or he was hired as a contractor. ‫ ָיכוֹל ְלַהְשִׂכּירוֹ ְלָנְכ ִרי ְליוֹם ַהַשָּׁבּת צז ֶשֵׁאין ְבֶּזה ִמשּׁוּם ְשַׂכר ַשָׁבּת ֶשֵׁאין‬65 ‫טז ְוֵכן ִיְשָׂרֵאל ֶשָׁשַּׂכר ַהַמְּטֵבַּﬠ ֵמַהֶמֶּל‬ ‫ַהָנְּכ ִרי נוֵֹתן לוֹ ָשָׂכר ְכָּלל ְבַּﬠד ָדָּבר ֶשׁהוּא ֶשׁלּוֹ ְבַּשָׁבּת ֶשֲׁהֵרי ַהֹכּל הוּא ֶשׁל ַהֶמֶּל ֶאָלּא ֶשָׁה ְרשׁוּת ִבְּלָבד ֶשֵׁיּשׁ ְל ִיְשָׂרֵאל‬ ‫ֵמַהֶמֶּל הוּא ֶשִׁהְשִׂכּיר לוֹ ַוֲהֵרי ְמָכרוֹ לוֹ ְלַגְמֵרי ְליוֹם ֶזה צח ְוֵכן ָיכוֹל ִלְשׂכּוֹר לוֹ ָנְכ ִרי ְבַּקְבָּלנוּת ַﬠל ֶדֶּר ֶשִׁנְּתָבֵּאר‬ ‫ ְבַּהָכַּאת ַהַמְּטֵבּ ַﬠ צט ֵאין ְבָּכ ְכּלוּם ק ֵכּיָון ֶשְׁכָּבר ִהְשִׂכּירוֹ ַלָנְּכ ִרי אוֹ‬66‫ְבֶּמֶכס ְוַאף ַﬠל ִפּי ֶשַׁמְּשִׁמיִﬠים קוֹל ְבַּשָׁבּת‬ ‫ קא‬:‫ֶשְׁשָּׂכרוֹ לוֹ ְבַּקְבָּלנוּת‬ 17 It is forbidden for the Jewish [proprietor] or his agent to sit near the non-Jew at the time he collects the customs duty or [operates] the mint.67 Although the Jewish [proprietor] has already leased out the concern and has no involvement with it, nevertheless, when he sits near [the non-Jewish operator], it appears as if the nonJew is working for him and for his purposes. This is forbidden because of the impression it may give. If he hired the non-Jew as a contractor, and is afraid that he will steal a great deal from him, since there is a suspicion that a substantial loss [may be incurred], he can have another Jew sit near [the non-Jew] or he may do so himself, to watch so that he does not steal. For when there is a possibility of a substantial loss,68 we are not concerned with the impression that may be created.69 ‫ ַאף ַﬠל ִפּי ֶשְׁכָּבר ִהְשִׂכּירוֹ‬67,‫יז ְוָאסוּר ְלַה ִיְּשָׂרֵאל אוֹ ְשׁלוּחוֹ קב ֵליֵשׁב ֵאֶצל ַהָנְּכ ִרי ִבְּשַׁﬠת ַקָבַּלת ַהֶמֶּכס אוֹ ַהַמְּטֵבַּﬠ קג‬ ‫לוֹ ְוֵאין ְלַהִיְּשָׂרֵאל שׁוּם ֵﬠֶסק בּוֹ ִמָכּל ָמקוֹם ְכֶּשׁהוּא יוֵֹשׁב ֶאְצלוֹ ֲהֵרי הוּא ִנ ְרֶאה ְכּעוֶֹשׂה ִבְּשִׁבילוֹ וְּלָצ ְרכּוֹ ְוָאסוּר ִמְפֵּני‬ ‫ַמ ְרִאית ָהַﬠ ִין קד ְוִאם ָשַׂכר לוֹ ֶאת ַהָנְּכ ִרי ְבַּקְבָּלנוּת וִּמְתָיֵרא ֶשָׁמּא ִיְגנוֹב ַה ְרֵבּה ֵכּיָון ֶשֵׁיּשׁ )ח( ֲחַשׁשׁ ֶהְפֵסד ְמֻרֶבּה ָיכוֹל‬ ‫ ֵאין חוְֹשִׁשׁים ְלַמ ְרִאית‬68‫ְלהוִֹשׁיב ֶאְצלוֹ ִיְשָׂרֵאל אוֹ ֵליֵשׁב ְבַּﬠְצמוֹ ְלָשְׁמרוֹ ֶשׁלּ ֹא ִיְגנוֹב קה ֶשִׁבְּמקוֹם ֶהְפֵסד ְמֻרֶבּה‬ 69,‫ קו‬:‫ָהַﬠ ִין‬ 18 When does the above [leniency] apply? When the Jew who sits [near the nonJew] does not watch over and scrutinize the non-Jew’s dealings closely, but merely [watches and scrutinizes that the non-Jew] places all [the money] received in the chest holding the customs duty or the proceeds from the coins, [assuring] that he does not steal anything for himself. It is, however, forbidden for [the Jew] to scrutinize and obtain full knowledge of what the non-Jew is occupied with, so as to be able to make an [accurate] reckoning with him [after the conclusion of Shabbos]. Since he is forbidden to make a reckoning with [the non-Jew] on Shabbos,70it is also forbidden to watch over him closely for the sake of a reckoning that he will make the following day. For whenever an activity is forbidden on Shabbos, it is also

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forbidden to make preparations that enable that activity to be performed after Shabbos, as stated in sec. 306[:1].71 ‫יח ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים ְכֶּשׁ ִיְּשָׂרֵאל ַהיּוֵֹשׁב ֵאינוֹ ַמְשִׁגּיַח וְּמַﬠֵיּן ַﬠל ַהָנְּכ ִרי ַרק ֶשַׁיּ ִנּיַח ַהֹכּל ְלֵתַבת ַהֶמֶּכס אוֹ ַהַמְּטֵבַּﬠ ְול ֹא‬  ‫ִיְגנוֹב ְלַﬠְצמוֹ ְכּלוּם ֲאָבל ָאסוּר לוֹ ְלַﬠֵיּן ְוֵליַדע ַמה הוּא ַהִהְתַﬠְסּקוּת ֶשׁעוֶֹשׂה ַהָנְּכ ִרי ְכֵּדי ִלַקּח ִמֶמּנּוּ ֶחְשׁבּוֹן ַﬠל ֶזה ְדֵּכיָון‬ ‫ ָאסוּר לוֹ ַגּם ֵכּן ְלַﬠֵיּן ָﬠָליו ִבְּשִׁביל ַהֶחְשׁבּוֹן ֶשְׁלָּמָחר ֶשָׁכּל ָדָּבר‬70,‫קז ֶשְׁבַּשָׁבּת ַﬠְצָמהּ ָאסוּר ִלַקּח ִמֶמּנּוּ ֶחְשׁבּוֹן קח‬ 71,‫ קט‬:‫ֶשָׁאסוּר ַלֲﬠשׂוֹתוֹ ְבַּשָׁבּת ָאסוּר ְלָהִכין וְּלַהְזִמין ֶאת ַﬠְצמוֹ ְכֵּדי ַלֲﬠשׂוֹתוֹ ַאַחר ַהַשָּׁבּת ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן ש"ו‬ 19 One may give silver72 to a non-Jew to make into coins for him on a contractual basis. The non-Jew can then work for his own sake, even on Shabbos.73 Although this makes noise in public [on Shabbos], that is of no consequence. Since it is not a matter of public knowledge74 that [the non-Jew] is acting on behalf of the Jew, there is no concern about the impression that may be created. ‫ ְוַאף ַﬠל ִפּי ֶשַׁמְּשִׁמיַﬠ קוֹל‬73‫ ְלָנְכ ִרי ְבַּקְבָּלנוּת ְלַתֵקּן לוֹ ָמעוֹת ְוַהָנְּכ ִרי עוֶֹשׂה ְלַﬠְצמוֹ ֲאִפלּוּ ְבַּשָׁבּת‬72‫יט ֻמָתּר ִלֵתּן ֶכֶּסף‬ ‫ קי‬:‫ ֶשׁהוּא עוֶֹשׂה ִבְּשִׁביל ִיְשָׂרֵאל ֵאין ַכּאן ֲחַשׁשׁ ַמ ְרִאית ָהַﬠ ִין‬74‫ְבַּפ ְרֶהְסָיא ֵאין ְבָּכ ְכּלוּם ֵכּיָון ֶשֵׁאין ָידוַּﬠ ָלַרִבּים‬ 20 [The following rules apply when] a Jew purchases [the right to produce] salt from the local ruler for a year, i.e., however much salt that he can produce that year belongs to him [and he can sell it as he desires. To facilitate this endeavor,] he hires non-Jewish workers for a year or a month, and determines their wages according to the extent of their work, i.e., for this-and-this amount of salt that they [produce by] boiling off [the water], he pays them this-and-this amount.75 Although they boil [the water to produce the salt] in utensils belonging to the Jewish [proprietor], it is permitted to allow them to work on Shabbos, because a person is not commanded to have his utensils rest on Shabbos, as stated in sec. 246[:1]. And the non-Jews are contractors, working for their own benefit, in order to increase their wages. For their wages are not paid according to the days or months [that they work], but instead are paid according to the amount [of salt] they produce. Hence, by working on Shabbos, they have their own benefit in mind.76 (True, if they do not perform their work, the Jewish [proprietor] suffers a loss. For the Jewish [proprietor] purchases [the right to produce all] the salt that will be produced within a given year, and he receives no compensation for the days when [work is not performed and] no salt is produced, since the local ruler will not deduct anything from the fee he is required to pay, nor will he allow him to produce salt on an equivalent number of days the following year. For this reason, when the Jewish [proprietor] hires workers for a month or a year, he is very insistent that they not cease work even for a day. They also work on Shabbos, due to his insistence. Nevertheless, this is not sufficient reason to require him to admonish them and tell them that they cannot work on Shabbos. Instead, it is sufficient for him to tell them that they are not required to work on Shabbos on his behalf, and if they so desire, they need not work on Shabbos.77Thus, if on their own initiative, they nevertheless work [on Shabbos] to increase their income, the [Jewish proprietor] need not say anything to them. Although he receives great benefit from [their work], it is of no consequence, since the non-Jews have their own benefit in mind.) [Their work] is not forbidden because of the impression it might create, because an observer will not [necessarily] know that [the enterprise where the water] is boiled belongs to a Jew, because neither the utensils used to boil the water78 nor the wood used as fuel is identified with the Jewish [proprietor], i.e., it is not public knowledge that he is the owner.

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[This leniency is granted] provided [the non-Jewish workers] do not bring wood from the domain of the Jewish [proprietor] on Shabbos.79[The rationale:] Work that is contracted out [to non-Jewish workers] is permitted to be performed [on Shabbos] only when, on Friday, [the proprietor] provides them with everything he desires to give them that they need for their work. Even when [the Jewish proprietor] gives the non-Jewish workers the wood on Friday, but they do not remove it from his domain before nightfall, it is forbidden for him to allow them to remove it on Shabbos, because of the impression that may be created. [People may] say that he gave them the wood on Shabbos, as will be explained in sec. 246[:4-5]. Consult that source. ‫כ ִיְשָׂרֵאל ֶשָׁשַּׂכר ַהֶמַּלח ֵמַהָשּׂר ְלָשָׁנה ֶשַׁכָּמּה ֶמַלח ֶשַׁיֲּﬠֶשׂה ְבּתוֹ ַהָשָּׁנה הוּא ֶשׁלּוֹ ְוהוּא שׂוֵֹכר לוֹ פּוֲֹﬠִלים ָנְכ ִרים ְלָשָׁנה‬ ‫ ַאף ַﬠל ִפּי‬75 ‫אוֹ ְלֹחֶדשׁ ְוָקַצץ ָלֶהם ְשָׂכָרם ְלִפי ִרבּוּי ְמַלאְכָתּם ְדַּה ְינוּ ִמָכּל ָכּ ְוָכ ֶמַלח ֶשׁ ְיַּבְשּׁלוּ נוֵֹתן ָלֶהם ָכּ ְוָכ‬ ‫ֶשְׁמַּבְשִּׁלים ְבֵּכִלים ֶשׁל ַה ִיְּשָׂרֵאל ֻמָתּר ְלַהִנּיָחם ֶשַׁיֲּﬠשׂוּ ְבַּשָׁבּת קיא ֶשֵׁאין ָאָדם ְמֻצֶוּה ַﬠל ְשִׁביַתת ֵכָּליו ְכּמוֹ ֶשִׁיְּתָבֵּאר‬ ‫ְבִּסָמּן רמ"ו קיב ְוַהָנְּכ ִרים ֵהם ְכַּקְבָּל ִנים ֶשׁעוִֹשׂים ְלטוַֹבת ַﬠְצָמן ְכֵּדי ְלַה ְרבּוֹת ִבְּשָׂכָרן ֶשֲׁהֵרי ֵאין ְשָׂכָרם ִמְשַׁתֵּלּם ְלִפי‬ ‫ַהָיִּמים אוֹ ֳחָדִשׁים ֶאָלּא ְלִפי ְסכוּם ַהְמָּלאָכה ֶשׁגּוְֹמ ִרין ְוָכ ְמַשֵׁלּם ָלֶהם ִנְמָצא ֶשֵׁהם ִמְתַכּ ְוִּנים ַבֲּﬠִשָׂיָּתם ְבַּשָׁבּת ְלטוַֹבת‬ 76.‫ַﬠְצָמן‬ (‫ְוַאף ֶשִׁאם ל ֹא ָהיוּ עוִֹשׂים ְבַּשָׁבּת ָהָיה ַמִגּיַﬠ ֶהְפֵסד ְל ִיְשָׂרֵאל ֶשֲׁהֵרי ַה ִיְּשָׂרֵאל ָשַׂכר ַהֶמַּלח ֶשׁ ְיַּבֵשּׁל ְבּתוֹ ְשָׁנתוֹ ְוַהָיִּמים‬ ‫ֶשֶׁהְחִסיר ְול ֹא ִבֵשּׁל ֵמֶהם ֵאין ָלֶהם ַתְּשׁלוִּמים ֶשׁלּ ֹא ְיַנֶכּה לוֹ ַהָשּׂר ְכּלוּם ִמְשָּׂכרוֹ ְוַגם ל ֹא ַי ִנּיֶחנּוּ ְלַבֵשּׁל ְכֶּנְגָדּם ְבָּשָׁנה‬ ‫ָהַאֶחֶרת וִּבְשִׁביל ָכּ ְכֶּשַׁה ִיְּשָׂרֵאל שׂוֵֹכר פּוֲֹﬠִלים ְלֹחֶדשׁ אוֹ ְלָשָׁנה הוּא )ט( ַמְקִפּיד ֲﬠֵליֶהם ְמֹאד ֶשׁלּ ֹא ְיַבְטּלוּ ֲאִפלּוּ יוֹם‬  ‫ֶאָחד ְוֵהם ֻמְכָרִחים ַלֲﬠשׂוֹת ַגּם ְבַּשָׁבּת ֵמֲחַמת ְקֵפָדתוֹ ִמָכּל ָמקוֹם ִבְּשִׁביל ָכּ ֵאין ָצ ִרי ִלְמחוֹת ְבָּיָדם ֶשׁלּ ֹא ַיֲﬠשׂוּ ְבַּשָׁבּת‬ ‫קיג ֶאָלּא ַדּי ֶשׁיּ ֹאַמר ָלֶהם ֶשֵׁאיָנם ֻמְכָרִחים ַלֲﬠשׂוֹת ְבַּשָׁבּת ִבְּשִׁבילוֹ קיד ְוִאם ִי ְרצוּ ֶשׁלּ ֹא ַלֲﬠשׂוֹת ְבַּשָׁבּת ָה ְרשׁוּת‬ ‫ ְוִאם ַאף ַﬠל ִפּי ֵכן ֵהם עוִֹשׂים ֵמֲאֵליֶהם ְכֵּדי ְלַה ְרבּוֹת ִבְּשָׂכָרם ֵאין ָצ ִרי לוַֹמר ָלֶהם ְכּלוּם ַאף ַﬠל ִפּי ֶשַׁמִּגּיַﬠ‬77‫ְבָּיָדם‬ ‫])[ְלִיְשָׂרֵאל ֲהָנָאה ְגדוָֹלה ִמֶזּה ֵאין ְבָּכ ְכּלוּם ֵכּיָון ֶשַׁהָנְּכ ִרים ִמְתַכּ ְוּ ִנים ְלטוַֹבת ַﬠְצָמן‬. ‫ ְוֵכן‬78‫ְוֵאין ֶלֱאסוֹר ִמְפֵּני ַמ ְרִאית ָהַﬠ ִין ְלִפי ֶשָׁהרוֶֹאה ֵאינוֹ יוֵֹדַﬠ ֶשִׁבּשּׁוּל ֶזה הוּא ֶשׁל ִיְשָׂרֵאל ֶשַׁהֵכִּלים ֶשְׁמַּבְשִּׁלים ָבֶּהם‬ ‫ קטו‬.‫ָהֵﬠִצים ֶשַׁמְּבִﬠי ִרים ָבֶּהם ֵאין ֵשׁם ַה ִיְּשָׂרֵאל ִנְקָרא ֲﬠֵליֶהם ְדַּה ְינוּ ֶשֵׁאין ְמֻפ ְרָסם ָלַרִבּים ֶשֵׁהן ֶשׁל ִיְשָׂרֵאל‬ ‫ ֶשָׁכּל ַקְבָּלנוּת ֵאיָנהּ ֻמֶתֶּרת ֶאָלּא ִאם ֵכּן ָמַסר לוֹ ֵמֶﬠֶרב‬79,‫וִּבְלָבד)י( ֶשׁלּ ֹא ָיִביאוּ ֵﬠִצים ֵמ ְרשׁוּת ַה ִיְּשָׂרֵאל ְבַּשָׁבּת קטז‬ ‫ַשָׁבּת ָכּל ַמה ֶשּׁרוֶֹצה ִלְמסוֹר לוֹ ְלֹצֶר ַהְמָּלאָכה ַוֲאִפלּוּ ִאם ָמַסר ָלֶהם ָהֵﬠִצים ֵמֶﬠֶרב ַשָׁבּת ֶאָלּא ֶשׁלּ ֹא הוִֹציאוּם‬ ‫ֵמ ְרשׁוּתוֹ ַﬠד ֶשָׁחְשָׁכה ָאסוּר ְלַה ִנּיָחם ֶשׁיּוִֹציאוּ ְבַּשָׁבּת ִמְפֵּני ַמ ְרִאית ָהַﬠ ִין ֶשׁיּ ֹאְמרוּ ֶשְׁבַּשָׁבּת ָמַסר ָלֶהם וְּכמוֹ ֶשִׁיְּתָבֵּאר‬ ‫ְבִּסָמּן רמ"ו קיז ַﬠֵיּן ָשׁם‬: 21 If there is concern that an impression may be created [that the work is being performed for the sake of the Jewish proprietor],80 license [for the work to be performed] may not be granted because of the significant loss that the Jewish [proprietor] will suffer [from remaining idle on] all the Shabbasos of the year. [The only exception is] when [having the concern remain idle on Shabbos] will cause him to actually lose money because of what he has to pay to the ruling authority, to his workers, and for his other expenses. If, however, he will not suffer an actual loss, but will merely forfeit [anticipated] profit — i.e., he could have earned a large profit by making salt on Shabbos as well — the prohibition [against having the concern operate on Shabbos] because of the impression that may be created is not lifted for him for this reason. This situation does not resemble the instances of customs duty and minting coins [mentioned above].81 In those instances, even if he does not suffer an actual loss, merely the loss of the profits he could have gained from the Shabbasos, the prohibition stemming from the impression that may be created is lifted for him. [The rationale for the distinction:] The non-Jewish merchants crossing [the border] on Shabbos already incurred the obligation to pay [the customs duty] to the king. [Similarly,] the Jewish [proprietor] already purchased the right [to collect] this duty

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from the king. Thus, if the Jewish [proprietor] does not collect [the money] from the merchants, he is forfeiting profit that is already rightfully his.82 Similarly, the coins that the king’s workers mint against the Jewish [proprietor’s] will83 have already been acquired by him. If he does not take them, he will be forfeiting profit that is already rightfully his.84 ‫ ֵאין ְלַהִתּיר ֵמֲחַמת ֶהְפֵסד ְמֻרֶבּה ֶשַׁיְּפִסיד ַה ִיְּשָׂרֵאל ְבָּכל ַשְׁבּתוֹת‬80‫כאא ְוִאם הוּא ָבִּﬠ ְנָין ֶשֵׁיּשׁ ֲחַשׁשׁ ַמ ְרִאית ָהַﬠ ִין‬ ‫ַהָשָּׁנה ֶאָלּא ִאם ֵכּן הוּא ָבִּﬠ ְנָין ֶשַׁמְּפִסיד ַה ְרֵבּה ִמִכּיסוֹ ִמַמּה ֶשָּׁצּ ִרי ְלַשֵׁלּם ְלַהָשּׂר ְוַלפּוֲֹﬠִלים ְוֶיֶתר הוָֹצאוָֹתיו ֲאָבל ִאם‬ ‫הוּא ָבִּﬠְנָין ֶשׁלּ ֹא ַיְפִסיד ְכּלוּם ִמִכּיסוֹ ֶאָלּא ֶשַׁמְּפִסיד ָהֶרַוח ֶשָׁהָיה ָיכוֹל ְלַה ְר ִויַח ַה ְרֵבּה ַבֲּﬠִשַׂיּת ַהֶמַּלח ַגּם ְבַּשָׁבּתוֹת ֵאין‬ ‫ ֶשַׁאף ִאם הוּא ָבִּﬠְנָין ֶשׁלּ ֹא ַיְפִסיד ְכּלוּם‬81‫ַמִתּי ִרין לוֹ ִבְּשִׁביל ָכּ ִאסּוּר ֶשׁל ַמ ְרִאית ָהַﬠ ִין ְוֵאינוֹ דוֶֹמה ְלֶמֶכס וְּלַמְטֵבַּﬠ‬ ‫ִמִכּיסוֹ ֶאָלּא ִמשּׁוּם ֶשׁלּ ֹא ַיְפִסיד ָהֶרַוח ֶשׁל ַהַשָּׁבּתוֹת ִהִתּירוֹ לוֹ ִאסּוּר ַמ ְרִאית ָהַﬠ ִין קיח ְלִפי ֶשַׁהֶמֶּכס ְכָּבר ִנְתַח ְיּבוּ בּוֹ‬ ‫ַהָנְּכ ִרים ַהסּוֲֹח ִרים ָהעוְֹב ִרים ְבַּשָׁבּת ִלְתּנוֹ ְלַהֶמֶּל ְוַה ִיְּשָׂרֵאל ְכָּבר ָקָנה ִחיּוּב ֶזה ֵמַהֶמֶּל  קיט ִנְמָצא ֶשִׁאם ל ֹא ִיְטֶּלנּוּ‬ ‫ ְוֵכן ַהַמְּטֵבּעוֹת ֶשַׁיֲּﬠשׂוּ עוֵֹשׂי ַהְמָּלאָכה ֲאֶשׁר ַלֶמֶּל‬82‫ַהִיְּשָׂרֵאל ֵמַהסּוֲֹח ִרים ֲהֵרי ֶזה ְכַּמְפִסיד ָהֶרַוח ֶשָׁבּא ְכָּבר ְלִכיסוֹ‬  :‫ ְכָּבר ֵהם ְקנוּ ִיים ְל ִיְשָׂרֵאל ְוִאם ל ֹא ִיְטֵּלם ַה ִיְּשָׂרֵאל ֲהֵרי ֶזה ְכַּמְפִסיד ָהֶרַוח ֶשָׁבּא ְכָּבר ְלִכיסוֹ‬83‫ְבַּﬠל ָכּ ְרחוֹ ֶשׁל ִיְשָׂרֵאל‬ 84,‫קכ‬ 22 [Similar laws apply] when Jews lease the rights from the ruling authorities to dig in the local mountains and find iron sand from which iron can be produced. That sand is smelted and refined, day and night without respite until the end of the rental period. [The proprietors] hire workers for a year or for a month, determining a wage for them for this-and-this amount of iron [that they will produce]. The laws governing this situation are exactly the same as those governing the leasing of the right to produce salt, provided there is no concern regarding the impressions that may be created, as explained in sec. 243[:15].85 Consult that source.86 Similarly, the same laws apply to those who lease the right to produce glass from the local authorities and the leasing of all other similar [rights]. ‫כב ְו ִיְשׂ ְרֵאִלים ֶשׁשּׂוְֹכ ִרים ֵמַהָשּׂר ֶשִׁיְּהֶיה ְרשׁוּת ְבָּיָדם ַלְחפּוֹר ֶבָּה ִרים ִלְמצוֹא ֶהָﬠָפר ֶשׁעוִֹשׂים ִמֶמּנּוּ ַבּ ְרֶזל ְושׂוֹ ְרִפים‬ ‫ְוצוֹ ְרִפים ֶהָﬠָפר יוֹם ְוַל ְיָלה ל ֹא ִיְשֹׁבּתוּ ַﬠד ְכּלוֹת ֶמֶשׁ ְזַמן ְשִׂכירוָּתם ְושׂוְֹכ ִרים ָלֶהם פּוֲֹﬠִלים ְלָכ ְלָשָׁנה אוֹ ְלֹחֶדשׁ‬ ‫ְוקוְֹצִצים ָלֶהם ָשָׂכר ָכּ ְוָכ ְבַּﬠד ָכּ ְוָכ ַבּ ְרֶזל ֲהֵרי ִדיָנם ְכִּדין שׂוֵֹכר ֶאת ַהֶמַּלח ְלָכל ָדָּבר קכא ִאם הוּא ָבִּﬠ ְנָין ֶשֵׁאין‬ ‫ ְוֵכן ַהִדּין ְבּשׂוְֹכֵרי ִהתּוּ ַהְזּכוִּכית ֵמַהָשּׂ ִרים קכג‬86‫ ַﬠֵיּן ָשׁם‬8,‫ָלחוּשׁ ְלַמ ְרִאית ָהַﬠִין ַﬠל ֶדֶּר ֶשִׁנְּתָבֵּאר ְבִּסָמּן רמ"ג קכב‬ ‫ ְוֵכן ְבָּכל ַכּיּוֵֹצא ָבֶזה‬:

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Shulchan Aruch: Chapter 245 - Partnership Arrangements between Jews...

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Shulchan Aruch: Chapter 245 - Partnership Arrangements between Jews and Non-Jews By Rabbi Schneur Zalman of Liadi

SECTION 245 Partnership Arrangements between Jews and Non-Jews (1-19) ‫סימן רמה ִיְשָׂרֵאל ְוָנְכ ִרי ֵאי ִיְתַנֲהגוּ ְבֻּשָׁתּפוּת וּבוֹ י"ט ְסִﬠיִפים‬: 1 [The following rule applies when] a Jew and a non-Jew receive a field in partnership1 [under the condition that] both are responsible to work the field: plowing, sowing, and performing all the other [necessary] agricultural tasks. At harvest time, each will receive a share of the produce in return for his work. [In such an instance,] the Jew may not tell the non-Jew: “Work [alone] on the Shabbasos and at harvest time take your share of the produce for your work, including the work that you [alone] performed on the Shabbasos. In exchange, I will work [alone] on a [given] weekday, and take my share of the produce for my work during that weekday.”2 [True,] the non-Jew’s intent when working on Shabbos is for his own benefit, and [ordinarily] it is permitted to tell a non-Jew: “Work on Shabbos for your own benefit,” as will be explained in sec. 307[:35].3 Nevertheless, [such an arrangement is forbidden in this instance,] because the work of the field for each individual day is incumbent on both of them — half of the day on [the Jew] and half of the day on [the non-Jew]. Therefore, when the Jew tells the non-Jew to work the entire Shabbos day,and in return, he will work an entire weekday, it is equivalent to hiring a worker to perform work on Shabbos in his stead. ‫ ֶשׁ ִיְּהֶיה ֻמָטּל ַﬠל ְשֵׁניֶהם ב ַלֲﬠמוֹל ַלֲחרוֹשׁ ְוִלְזרוַֹﬠ וְּשָׁאר ָכּל ֲﬠבוֹדוֹת ַהָשֶּׂדה‬1,‫שָׁתּפוּת א‬ ֻ ‫א ִיְשָׂרֵאל ְוָנְכ ִרי ֶשִׁקְּבּלוּ ָשֶׂדה ְבּ‬ ‫וְּכֶשַׁיִּגּיַﬠ ַהָקִּציר ִיְטּלוּ ֵחֶלק ַבֵּפּרוֹת ְבַּﬠד ֲﬠבוָֹדָתם ל ֹא י ֹאַמר ַה ִיְּשָׂרֵאל ְלַהָנְּכ ִרי ֲﬠבוֹד ַאָתּה ְבַּשָׁבּת וְּכֶשַׁיִּגּיַﬠ ַהָקִּציר ִתּטּוֹל‬  ‫ֶחְלְק ַבֵּפּרוֹת ְכֶּנֶגד ֲﬠבוָֹדְת ַגּם ְבַּשָׁבּתוֹת ַוֲא ִני ֶאֱﬠבוֹד ְכֶּנֶגד ֶזה יוֹם ֶאָחד ְבֹּחל ְוֶאטּוֹל ֶחְלִקי ַבֵּפּרוֹת ְכֶּנֶגד ֲﬠבוָֹדִתי ְבֹּחל‬ ‫ ַאף ַﬠל ִפּי ֶשַׁהָנְּכ ִרי ִמְתַכֵּוּן ַבֲּﬠבוָֹדתוֹ ְבַּשָׁבּת ְלטוַֹבת ַﬠְצמוֹ וֻּמָתּר לוַֹמר ְלָנְכ ִרי ֲﬠֵשׂה ְמָלאָכה ְבַּשָׁבּת ְלָצ ְרְכּ ְכּמוֹ‬2,‫ג‬ ‫ִמָכּל ָמקוֹם ֵכּיָון ֶשֲׁﬠבוַֹדת ַהָשֶּׂדה ֻמֶטֶּלת ְבָּכל יוֹם ְויוֹם ַﬠל ְשֵׁניֶהם ְבָּשֶׁוה ֲחִצי יוֹם ַﬠל ֶזה ַוֲחִצי‬3,‫ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן ש"ז ד‬ ‫יוֹם ַﬠל ֶזה ה ִאם ֵכּן ְכֶּשַׁה ִיְּשָׂרֵאל אוֵֹמר ְלַהָנְּכ ִרי ֶשַׁיֲּﬠבוֹד ְבַּשָׁבּת ָכּל ַהיּוֹם ְוהוּא ַיֲﬠבוֹד ְכֶּנֶגד ֶזה יוֹם ֶאָחד ָשֵׁלם ְבֹּחל ֲהֵרי‬ ‫ ו‬:‫ֶזה ְכַּמֲﬠִמיד פּוֵֹﬠל ִבְּמקוֹמוֹ ֶשַׁיֲּﬠֶשׂה ְמַלאְכתּוֹ ְבַּשָׁבּת‬ 2 Even when the Jew does not tell the non-Jew anything, and the non-Jew works [alone] on all the Shabbasos on his own initiative, and the Jew works [alone] during the week to compensate (doing so as part of an unspoken agreement, without explicitly stating that he is doing so to repay the non-Jew for working for him on Shabbos), it is forbidden for the Jew to [demand an equal share of the produce when it is divided]. He may not enter into a reckoning with the non-Jew when the produce is divided, saying: “Let us divide it equally, for in return for every Shabbos that you worked [alone], I worked [alone] a day during the week.” For with this statement, he reveals his intent: that when he worked an entire day during the week, half [the day’s work] is on behalf of the non-Jew, to repay him for working half a day for him on Shabbos. Thus the [extra] work performed by the non-Jew on half the Shabbos day is identified with [the Jewish partner. Hence, the Jewish

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Shulchan Aruch: Chapter 245 - Partnership Arrangements between Jews...

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partner] is receiving payment for Shabbos without it being combined with other days. For, [when making the above reckoning,] he explicitly mentioned the [work on] Shabbos. Instead, he should allow the non-Jew [to make the division himself, for] perhaps the non-Jew will desire to take [the portion for] all the Shabbasos that he worked alone for himself, and then divide the remainder equally.4 If, however, on his own accord, without the Jew making a reckoning with him, the non-Jew agrees to divide [the produce] equally with the Jew, without counting the weekdays against the Shabbasos, or even if the non-Jew sets aside a portion for the Shabbasos that he worked [alone], and includes in the Jew’s portion the weekdays on which he worked alone— then, as long as he is acting on his own, without the Jew making a reckoning with him, there are authorities who permit [the Jew to accept the portion set aside for him].5 Since the Jew did not explicitly state that he deserves a portion in the work [he performed in exchange for that] performed by the non-Jew on Shabbos, it is not [considered] payment for Shabbos at all.6 There are authorities who forbid [the Jew to receive the full amount for the day he worked alone] in both the above situations, for the reason [soon to] be given.7 Fundamentally, the halachah follows this view. Nevertheless, if a significant loss is involved, one may rely on the authorities who grant permission [for the produce to be divided equally]. ‫ב ַוֲאִפלּוּ ִאם ל ֹא ָאַמר ְלַהָנְּכ ִרי ְכּלוּם ֶאָלּא ַהָנְּכ ִרי ֵמַﬠְצמוֹ ָהָיה עוֵֹבד ָכּל ְיֵמי ַהַשָּׁבּתוֹת ְוַה ִיְּשָׂרֵאל ָהָיה עוֵֹבד ְכֶּנְגָדּן ְבֹּחל‬ ‫)ִבְּסָתם ֶשׁלּ ֹא ֵפֵרשׁ ֶשׁעוֶֹשׂה ֵכּן ִלְפרוַֹﬠ ְלַהָנְּכ ִרי ֶשִׁהְתַﬠֵסּק ִבְּשִׁבילוֹ ְבַּשָׁבּת( ז ָאסוּר ְלַה ִיְּשָׂרֵאל ֶשָׁיּב ֹא ְלֶחְשׁבּוֹן ִﬠם‬ ‫ַהָנְּכ ִרי ח ִבְּשַׁﬠת ֲחֻלַקּת ַהֵפּרוֹת ְולוַֹמר ַנֲחלוֹק ְבָּשֶׁוה ֶשָׁכּל יוֹם ַהַשָּׁבּת ֶשָׁﬠַבְדָתּ ָﬠַבְדִתּי ְכֶּנְגדּוֹ ְבֹּחל ט ְלִפי ֶשְׁבֶּזה הוּא‬ ‫ְמַגֶלּה ַדְﬠתּוֹ ֶשֶׁזּה ֶשָׁﬠַבד יוֹם ָשֵׁלם ְבֹּחל ָﬠַבד ֶחְציוֹ ִבְּשִׁביל ַהָנְּכ ִרי ְכֵּדי ִלְפרוַֹﬠ ְלַהָנְּכ ִרי ֶשָׁﬠַבד ִבְּשִׁבילוֹ ֲחִצי יוֹם ַהַשָּׁבּת‬ ‫ְוִנְמָצא ֲﬠבוַֹדת ֲחִצי יוֹם ַהַשָּׁבּת ֶנֱחֶשֶׁבת ַﬠל ְשׁמוֹ ַוֲהֵרי ֶזה נוֵֹטל ְשַׂכר ַשָׁבּת י ֶשׁלּ ֹא ְבַהְבָלָﬠה ֶשֲׁהֵרי ַמְזִכּיר ֶאת יוֹם ַהַשָּׁבּת‬ ‫ְבֵּפרוּשׁ ֶאָלּא ַי ִנּיַח ְלַהָנְּכ ִרי ֶשָׁמּא יא ִי ְרֶצה ִיטּוֹל ְלַﬠְצמוֹ ְתִּחָלּה ְכֶּנֶגד ָכּל ַהַשָּׁבּתוֹת ֶשָׁﬠַבד הוּא ְלַבדּוֹ ְוַהְשָּׁאר ַיֲחלוֹק ִﬠמּוֹ‬ 4,‫ יב‬.‫ְבָּשֶׁוה‬ ‫ אוֹ ֲאִפלּוּ ָנַטל‬1,‫ְוִאם ִנְתַרָצּה ַהָנְּכ ִרי ֵמֵאָליו ַלֲחלוֹק ִﬠמּוֹ ְבָּשֶׁוה ְבּל ֹא ֶשַׁיְּחשׁוֹב ִﬠמּוֹ ַה ִיְּשָׂרֵאל יוֹם ַהֹחל ְכֶּנֶגד יוֹם ַהַשָּׁבּת יג‬ ‫ ֶאָלּא ֶשָׁﬠָשׂה ֵכּן ֵמֵאָליו‬1‫ַהָנְּכ ִרי ֶחְלקוֹ ַגּם ְבַּﬠד ַהַשָּׁבּתוֹת ֶשָׁﬠַבד ְוִה ִנּיַח ְלַהִיְּשָׂרֵאל ֶחְלקוֹ ַגּם ְבַּﬠד ְימוֹת ַהֹחל ֶשָׁﬠַבד ְלַבדּוֹ‬ ‫ ְדֵּכיָון ֶשׁלּ ֹא ִגָלּה ַה ִיְּשָׂרֵאל ַﬠְצמוֹ ַדְּﬠתּוֹ ְבֵּפרוּשׁ ֶשֵׁיּשׁ לוֹ ֵחֶלק ַבֲּﬠבוַֹדת‬5,‫ְבּל ֹא ֶשַׁיְּחשׁוֹב ִﬠמּוֹ ַה ִיְּשָׂרֵאל יד ֵישׁ ַמִתּי ִרין טו‬ ‫ ְוֵכן ִﬠָקּר וִּמָכּל ָמקוֹם‬7,‫ ְוֵישׁ אוְֹס ִרין יז ִבְּשֵׁניֶהם יח ִמַטַּﬠם ֶשׁ ִיְּתָבֵּאר יט‬6,‫ַהָנְּכ ִרי ְבַּשָׁבּתוֹת ֵאין ַכּאן ְשַׂכר ַשָׁבּת ְכָּלל טז‬ ‫ כ‬:‫ִבְּמקוֹם ֶהְפֵסד ָגּדוֹל ֵישׁ ִלְסמוֹ ַﬠל ִדְּבֵרי ַהַמִּתּי ִרין‬ 3 If, initially, at the time [the two partners] receive the field, the Jewish [partner] stipulated with the non-Jewish [partner] thatthe Jewish [partner] will have no responsibility at all to work the field on Shabbos and it will be the non-Jew’s responsibility alone, and on one day during the week, the entire responsibility [for that day’s work] will be the Jew’s alone, the arrangement is permitted. [The rationale:] Since at the time [the Jew] accepts responsibility to work the field, he stipulated with [the non-Jew] that he will have no responsibility at all on Shabbos, the Jew has no portion in the field at all on Shabbos. Instead, the entire responsibility [for working the field] on Shabbos is solely that of the non-Jew;8 the non-Jew is [thus] not doing anything at all for the Jew.9 [Conversely,] on one day during the week, the entire responsibility [for working the field] is incumbent solely on the Jew. Therefore, it is permitted for [the Jew] to later enter into a reckoning with the nonJew, calculating the number of weekdays that he worked alone, in relation to the number of Shabbasos that the non-Jew worked alone, and divide the produce equally between them. [For the Jew] is not considered to be taking payment for

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[working] on Shabbos, rather for [working] on a weekday. ‫ג ְוִאם ִמְתִּחָלּה ְבָּשָׁﬠה ֶשִׁקְּבּלוּ ַהָשֶּׂדה ִהְתָנה ַהִיְּשָׂרֵאל ִﬠם ַהָנְּכ ִרי כא ֶשְׁבּיוֹם ַהַשָּׁבּת ל ֹא ִיְהֶיה ֻמָטּל ְכָּלל ַﬠל ַה ִיְּשָׂרֵאל‬ ‫ ְדֵּכיָון ֶשִׁהְתָנה ִﬠמּוֹ‬1‫ַלֲﬠבוֹד ַבָּשֶּׂדה ַרק ַﬠל ַהָנְּכ ִרי ְלַבדּוֹ וְּביוֹם ֶאָחד ְבֹּחל ִיְהֶיה ֻמָטּל ַﬠל ַה ִיְּשָׂרֵאל ְלַבדּוֹ ֲהֵרי ֶזה ֻמָתּר‬ ‫ְבָּשָׁﬠה ֶשִׁקֵּבּל ָﬠָליו ֲﬠבוַֹדת ַהָשֶּׂדה ֶשׁלּ ֹא ִיְהֶיה ֻמָטּל ָﬠָליו ְכָּלל ְבַּשָׁבּת ִנְמָצא ֶשְׁבַּשָׁבּת ֵאין ְלַה ִיְּשָׂרֵאל ֵחֶלק ַבָּשֶּׂדה ְכָּלל כב‬ ‫ ְוֻכָלּהּ ֻמֶטֶּלת ַﬠל ַה ִיְּשָׂרֵאל ְלַבדּוֹ‬9‫ ְוֵאין ַהָנְּכ ִרי עוֶֹשׂה ְכָּלל ְבַּﬠד ַה ִיְּשָׂרֵאל‬8‫ֶאָלּא ֻכָּלּהּ ֻמֶטֶּלת ַﬠל ַהָנְּכ ִרי ְלַבדּוֹ ְבַּשָׁבּת‬ ‫ כג‬.‫ְבּיוֹם ֶאָחד ְבֹּחל‬ ‫וְּלִפיָכ ֻמָתּר לוֹ ַאַחר ָכּ ָלב ֹא ִﬠמּוֹ ְבֶּחְשׁבּוֹן ַלְחשׁוֹב ְיֵמי ַהֹחל ֶשָׁﬠַבד הוּא ְלַבדּוֹ ְכֶּנֶגד ַשָׁבּתוֹת ֶשָׁﬠַבד ַהָנְּכ ִרי ְלַבדּוֹ‬ ‫ כד‬:‫ְוַלֲחלוֹק ַהֵפּרוֹת ְבָּשֶׁוה ְוֵאין ֶזה נוֵֹטל ְשַׂכר ַשָׁבּת ֶאָלּא ְשַׂכר ְיֵמי ַהֹחל‬ 4 [Similar laws apply] when a Jew and a non-Jew are partners in [performing] a task or in [selling] merchandise in a store.10 If, initially, when they established their partnership, they stipulated that the profits from the Shabbos day, whether large or small, would belong to the non-Jew alone, and, correspondingly, the profits from one of the weekdays would belong to the Jew alone, [the agreement] is permitted,11 because of the reason explained [in the previous subsection]. Even if the non-Jew decides afterward to divide the entire profits equally, there is no difficulty; he is simply giving [his Jewish partner] a present. [A difficulty can, however, arise] if they engage in a reckoning afterwards,12 i.e., the non-Jew tells the Jew, “On the weekday, you took for yourself a maneh,13 while on Shabbos, I took [only] 90 zuz.14Compensate me until we have equal shares.” How much more so is this true if the Jew makes similar statements to the non-Jew! [In such cases,] it becomes patently obvious that the stipulation they made initially — that the profits from the Shabbos day, whether large or small, would belong to the non-Jew alone — was nothing but legal fiction. Instead, the non-Jew worked on Shabbos for the sake of the Jew as well, and for that reason, the Jew worked during the week for the sake of the non-Jew. Therefore, afterwards, they divide [the profits] equally. Thus, the Jew is also receiving payment for Shabbos — and he is not receiving it in combination [with payment for other days], for [the non-Jew] explicitly mentioned [the profits of] Shabbos to him. He must therefore allow the non-Jew — if the non-Jew so desires — to take as his own [all] the profits for all the Shabbasos. Afterwards, they divide [the remainder] equally. ‫ ִאם ִהְתנוּ ִמְתִּחָלּה ְבָּשָׁﬠה ֶשׁ ִנְּשַׁתְּתּפוּ ֶשׁ ְיֵּהא ְשַׂכר יוֹם‬10‫ד ִיְשָׂרֵאל ְוָנְכ ִרי ֶשָׁהיוּ ֻשָׁתִּפין ִבְּמָלאָכה אוֹ ִבְּסחוָֹרה ַבֲּחנוּת‬ ‫ ִמַטַּﬠם‬11,‫ַהַשָּׁבּת ְלָנְכ ִרי ִבְּלַבדּוֹ ֵהן ַרב ֵהן ְמַﬠט וְּשַׂכר יוֹם ֶאָחד ַאַחר ַהַשָּׁבּת ְכֶּנְגדּוֹ ְל ִיְשָׂרֵאל ִבְּלַבדּוֹ ֲהֵרי ֶזה ֻמָתּר כה‬ ‫ֶשִׁנְּתָבֵּאר ַוֲאִפלּוּ ִאם ַאַחר ָכּ ִנְתַרָצּה ַהָנְּכ ִרי ַלֲחלוֹק ִﬠמּוֹ ָכּל ַהָשָּׂכר ְבָּשֶׁוה ֵאין ְבָּכ )א( ְכּלוּם כו ֶשַׁמָּתָּנה הוּא ֶשׁנּוֵֹתן‬ ‫ כז‬.‫לוֹ‬ '‫ ַוֲאִני ָנַטְלִתּי ְבַּשָׁבּת צ‬13‫ ֶשָׁאַמר ַהָנְּכ ִרי ְל ִיְשָׂרֵאל ַאָתּה ָנַטְלָתּ ִבְּלַבְדּ ְבֹּחל ָמֶנה‬12  ‫ֲאָבל ִאם ָבּאוּ ְלֶחְשׁבּוֹן ַאַחר ָכּ‬ ‫ ַמֵלּא ִלי ַﬠד ֶשׁ ִיְּהֶיה ָלנוּ ֲחָלִקים ָשׁ ִוים ְוָכל ֶשֵׁכּן ִאם ָאַמר ֵכּן ַה ִיְּשָׂרֵאל ְלַהָנְּכ ִרי כח ֶשִׁנְּמָצא ַהְתַּנאי ֶשִׁהְתנוּ ַבְּתִּחָלּה‬14‫זוּז‬ ‫ֶשׁ ְיֵּהא ְשַׂכר ַהַשָּׁבּת ְלַהָנְּכ ִרי ִבְּלַבדּוֹ ֵהן ַרב ֵהן ְמַﬠט ל ֹא ָהָיה ֶאָלּא ַהֲﬠָרָמה ְבָּﬠְלָמא כט ֶאָלּא ַהָנְּכ ִרי ִהְתַﬠֵסּק ְבַּשָׁבּת ַגּם‬ ‫ְבַּﬠד ַהִיְּשָׂרֵאל וִּבְשִׁביל ֶזה ִהְתַﬠֵסּק ַה ִיְּשָׂרֵאל ְבֹּחל ַגּם ְבַּﬠד ַהָנְּכ ִרי ְלָכ ֵהם חוְֹלִקים ַאַחר ָכּ ְבָּשֶׁוה ְו ִנְמָצא ֶשַׁגּם‬ ‫ַה ִיְּשָׂרֵאל נוֵֹטל ְשַׂכר ַשָׁבּת ְונוְֹטלוֹ ֶשׁלּ ֹא ְבַהְבָלָﬠה ֶשֲׁהֵרי ַמְזִכּיר לוֹ ֶאת יוֹם ַהַשָּׁבּת ְבֵּפרוּשׁ ְלִפיָכ ָצ ִרי ֶשַׁיּ ִנּיַח ְלַהָנְּכ ִרי‬ ‫ֶשׁ ִיּטּוֹל ְלַﬠְצמוֹ ִאם ִי ְרֶצה ְשַׂכר ָכּל ַהַשָּׁבּתות ְוַאַחר ָכּ ַיֲחלוֹק ִﬠמּוֹ ְבָּשֶׁוה‬: 5 When does the above apply? When the [profits for] Shabbos are a known amount. If, by contrast, [the amount earned on Shabbos] is not known, [the Jewish partner] may divide the entire profit equally with [the non-Jew. The rationale:] He made a stipulation that he alone will receive the profits of one [week]day in return for the profits of Shabbos that the non-Jew alone will receive. It can be assumed that the profits of any one day are equivalent to those of another. Therefore, they may divide

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all the profits equally.15 ‫ה ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים ְכֶּשָׁהָיה ְשַׂכר ַהַשָּׁבּת ָידוַּﬠ ֲאָבל ִאם ֵאינוֹ ָידוַּﬠ ָיכוֹל ַלֲחלוֹק ִﬠמּוֹ ָכּל ַהָשָּׂכר ְבָּשֶׁוה ל ֵכּיָון ֶשִׁהְתָנה‬ ‫ִﬠמּוֹ ֶשׁ ְיֵּהא ְשַׂכר יוֹם ֶאָחד לוֹ ְלַבדּוֹ ְכֶּנֶגד ְשַׂכר יוֹם ַהַשָּׁבּת ֶשׁ ִיּטּוֹל ַהָנְּכ ִרי ְלַבדּוֹ וִּמן ַהְסָּתם ְשַׂכר יוֹם ֶאָחד ָשֶׁוה ַלֲחֵברוֹ‬ 15,‫ לא‬:‫ְלִפיָכ חוְֹלִקין ָכּל ַהָשָּׂכר ְבָּשֶׁוה‬ 6 [The following laws apply] if such a stipulation was not made originally, at the time the partnership was established, and even after the partnership was established, the Jewish [partner] did not [explicitly] tell the non-Jew that he should operate the concern on Shabbos, and [in return, the Jew] would operate it one day during the week.16 Instead, the non-Jew operated the concern alone on Shabbos on his own initiative, and the Jew operated it alone one day during the week (without explicitly stating that he was operating it alone [on this day] in return for the nonJew having operated it alone on Shabbos). If, afterwards, on his own accord, the non-Jew agreed to divide all the profits with him equally, without the Jew making a reckoning with him and the non-Jew also not mentioning [his work on] the Shabbasos at all, but rather, he made a division without any [mention of individual days],17 there are authorities who permit [the Jewish partner to receive an equal share. The rationale:] There is no prohibition [because] of payment being received for the Shabbos, for [the Jewish partner] is accepting it in combination with payment for the other days.18 There are authorities who forbid [making an equal division of the profits in the above instance]. They require [the Jewish partner] to leave the profit from the Shabbasos for the non-Jewish partner alone; if the profit for the Shabbos is not a known entity, he should allocate for him one-seventh of the [total] profit. The remainder is then divided among them equally. For if the Jewish [partner] would divide all the profits with [the non-Jew] equally, [the Jewish partner] would be benefiting from the Shabbos profits.19 Thus, retroactively, the Jewish [partner] would have a share in the work performed by the non-Jew on the Shabbasos, and the non-Jew [would be considered as having] worked for him, as if he were his agent.20 Fundamentally, the halachah follows this [more stringent] view, unless a significant loss is involved. In such a situation, one may rely on the first opinion, as was explained.21 ‫ו ְוִאם ל ֹא ִהְתנוּ ַבְּתִּחָלּה ְבָּשָׁﬠה ֶשִׁנְּשַׁתְּתּפוּ ְוַגם ַאַחר ֶשִׁנְּשַׁתְּתּפוּ ל ֹא ָאַמר ַה ִיְּשָׂרֵאל ְלַהָנְּכ ִרי ֶשׁ ִיְּתַﬠֵסּק ְבַּשָׁבּת ְוהוּא‬ ‫ ֶאָלּא ַהָנְּכ ִרי ֵמַﬠְצמוֹ ִהְתַﬠֵסּק ְבַּשָׁבּת ְוַה ִיְּשָׂרֵאל ִבְּלַבדּוֹ ִהְתַﬠֵסּק יוֹם ֶאָחד ְבֹּחל )ְסָתם‬16‫ִיְתַﬠֵסּק ְכֶּנֶגד ֶזה יוֹם ֶאָחד ְבֹּחל‬ ‫ֶשׁלּ ֹא ֵפֵרשׁ ֶשִׁמְּתַﬠֵסּק ִבְּלַבדּוֹ ַבֲּﬠבוּר ֶשַׁהָנְּכ ִרי ִהְתַﬠֵסּק ִבְּלַבדּוֹ ְבַּשָׁבּת( לב ִאם ַאַחר ָכּ ִנְתַרָצּה ַהָנְּכ ִרי ַלֲחלוֹק ִﬠמּוֹ ָכּל‬  ‫ַהָשָּׂכר ְבָּשֶׁוה לג ֵמֵאָליו ְבּל ֹא ֶשַׁיֲּחשׁוֹב ִﬠמּוֹ ַה ִיְּשָׂרֵאל ְוַגם ַהָנְּכ ִרי )ב( ל ֹא ִהְזִכּיר לוֹ ַהַשָּׁבּתוֹת ְכָּלל ֶאָלּא ָחַלק ִﬠמּוֹ ְסָתם‬ ‫ ְוֵישׁ‬18,‫ ֵישׁ ַמִתּי ִרין לה ֶשֲׁהֵרי ֵאין ַכּאן ִאסּוּר ִמשּׁוּם ְשַׂכר ַשָׁבּת ֵכּיָון ֶשׁנּוְֹטלוֹ ְבַּהְבָלָﬠה ִﬠם ְשָׁאר ַהָיִּמים לו‬17,‫לד‬ ‫אוְֹס ִרים לז ֶאָלּא ַי ִנּיַח ְלַהָנְּכ ִרי ְשַׂכר ָכּל ַהַשָּׁבּתוֹת ְוִאם ֵאין ְשַׂכר ַהַשָּׁבּתוֹת ָידוַּﬠ ַיִנּיַח לוֹ ְשִׁביִﬠית ַהָשָּׂכר ְוַהְשָּׁאר ַיֲחלוֹק‬ ‫ )ג( ִנְמָצא ֶשְׁלַּמְפֵרַﬠ ָהָיה ְלַה ִיְּשָׂרֵאל‬19‫ִﬠמּוֹ ְבָּשֶׁוה ֶשִׁאם ַיֲחלוֹק ִﬠמּוֹ ָכּל ַהָשָּׂכר ְבָּשֶׁוה ְוֵיָהֶנה ַה ִיְּשָׂרֵאל ִמְשַּׂכר ַשָׁבּת‬ ‫ ְוֵכן ִﬠָקּר ִאם ל ֹא ְבֶּהְפֵסד ָגּדוֹל לט‬20,‫ֵחֶלק ַבֲּﬠבוַֹדת ַהָנְּכ ִרי ְבַּשָׁבּתוֹת ְוָהָיה ַהָנְּכ ִרי עוֵֹבד ִבְּשִׁבילוֹ ְכִּאלּוּ ָהָיה ְשׁלוּחוֹ לח‬ 21,‫ מ‬:‫ֶשָׁאז ֵישׁ ִלְסמוֹ ַﬠל ְסָבָרא ָה ִראשׁוָֹנה ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬ 7 [Greater leniency is allowed] if [a Jew and a non-Jew] partnered in a concern that did not require any actual work on their part. For example, they were co-owners of an oven, [and the common practice was that] whoever [wanted to bake in it would himself] heat the oven and bake, and then pay [the owners for its use]. Thus, neither of them was obligated to heat the oven; only the task of receiving payment was incumbent on both of them equally.22 Even though at the time the partnership

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was established, a stipulation was not made that the tasking of collecting the fees on Shabbos would be incumbent on the non-Jew alone — he would take for himself the profits of Shabbos, whether large or small, and [correspondingly,] the profits from one of the weekdays would belong to the Jewish [partner] alone — should the nonJew agree on his own initiative at the time the profits were being divided that all the profits should be divided equally, all authorities agree that it is permitted [for the Jewish partner to receive an equal share. Such a division is permitted] provided the Jewish [partner] did not [explicitly] tell the non-Jewish partner to work alone on Shabbos to collect the fees, and that, [in return,] the Jewish [partner] would work alone one day during the week, but rather on his own accord, the non-Jew worked to collect fees on Shabbos, and the Jewish [partner] performed that task alone one day [during the week. The rationale:] In this instance, it is inaccurate to say that the Jewish [partner] retroactively had a share in the work the non-Jew performed on the Shabbasos, andthe non-Jew worked for him, since the non-Jew did not perform any forbidden labor at all.23 All he did was collect payments for Shabbos. [Additionally,] the Jewish [partner] received [his share] of that payment in combination with [the profits of] the other days.24 ‫ז ֲאָבל ִאם ָהיוּ ֻשָׁתִּפין ְבָּדָבר ֶשֵׁאין ָצ ִרי ַלֲﬠשׂוֹת בּוֹ שׁוּם ְמָלאָכה ְכּגוֹן ֶשָׁהיוּ ֻשָׁתִּפין ְבַּתנּוּר ֶשָׁכּל ִמי ֶשַׁמִּסּיק ַהַתּנּוּר‬ 22‫ְואוֶֹפה בּוֹ נוֵֹתן ָלֶהם ָשָׂכר ְוֵאין ֻמָטּל ֲﬠֵליֶהם ְכָּלל ֵﬠֶסק ֶהֵסּק ַהַתּנּוּר ַרק ֵﬠֶסק ַקָבַּלת ַהָשָּׂכר ֻמָטּל ַﬠל ְשֵׁניֶהם ְבָּשֶׁוה‬ ‫ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִהְתנוּ ַבְּתִּחָלּה ְבָּשָׁﬠה ֶשׁ ִנְּשַׁתְּתּפוּ ֶשׁ ְיֵּהא ֵﬠֶסק ַקָבַּלת ַהָשָּׂכר ֻמָטּל ַﬠל ַהָנְּכ ִרי ְלַבדּוֹ ֶשְׁיַּקֵבּל ְלַﬠְצמוֹ ְשַׂכר‬ ‫ַהַשָּׁבּת ֵהן ַרב ֵהן ְמַﬠט וְּשַׂכר יוֹם ֶאָחד ְלַה ִיְּשָׂרֵאל ְלַבדּוֹ ִאם ַאַחר ָכּ ל ֹא ָאַמר ְלַהָנְּכ ִרי ֶשִׁיְּתַﬠֵסּק ְלַבדּוֹ ְלַקֵבּל ְשַׂכר‬ ‫ַהַשָּׁבּת ְוֶשׁ ִיְּתַﬠֵסּק הוּא ְלַבדּוֹ ְלַקֵבּל ְשַׂכר יוֹם ַאֵחר מא ֶאָלּא ַהָנְּכ ִרי ֵמַﬠְצמוֹ ִהְתַﬠֵסּק ְלַבדּוֹ ְלַקֵבּל ְשַׂכר ַהַשָּׁבּת ְוַה ִיְּשָׂרֵאל‬ ‫ְלַבדּוֹ ִהְתַﬠֵסּק ְבּיוֹם ַאֵחר ְוַאַחר ָכּ ִבְּשַׁﬠת ֲחֻלָקּה ִנְתַרָצּה ַהָנְּכ ִרי ֵמֵאָליו ַלֲחלוֹק ָכּל ַהָשָּׂכר ְבָּשֶׁוה ֲהֵרי ֶזה ֻמָתּר ְלִדְבֵרי‬ ‫ַהֹכּל ֶשַׁכּאן ֵאין לוַֹמר ִמשּׁוּם ֶשׁ ִנְּמָצא ֶשְׁלַּמְפֵרַﬠ ָהָיה ְלַה ִיְּשָׂרֵאל ֵחֶלק ַבֲּﬠבוַֹדת ַהָנְּכ ִרי ְבַּשָׁבּתוֹת ְוָהָיה ַהָנְּכ ִרי עוֵֹבד‬ ‫ ַרק ֶשִׁקֵּבּל ְשַׂכר ַהַשָּׁבּת ְוָשָׂכר ֶזה נוְֹטלוֹ ִמֶמּנּוּ ַה ִיְּשָׂרֵאל ְבַּהְבָלָﬠה ֶשִׁבְּשָׁאר‬23‫ִבְּשִׁבילוֹ ֶשֲׁהֵרי ַכּאן ל ֹא ָﬠַבד ַהָנְּכ ִרי ְכּלוּם‬ 24,‫ מב‬:‫ַהָיִּמים‬ 8 [Similarly, leniency may be shown] even if [a Jew and a non-Jew] partnered in a concern that required work to be performed [on Shabbos], provided the Jewish [partner] does not work during the week to compensate for the non-Jew’s work on Shabbos. Instead, during the weekdays, they perform an equal amount of work, either both of them together, or each one working half a day, or this one, one day, and the other, the next, with the exception of Shabbos, on which the non-Jew works alone. Under these conditions, all authorities agree that the Jewish [partner] is permitted to divide all the profits equally with [the non-Jew. After all,] the Jewish [partner] does not repay the non-Jew at all for his working on Shabbos, because he does not work at all during the week in order to compensate him [for having worked alone on Shabbos]. Therefore, when the non-Jew works on Shabbos, he does so strictly for his own benefit — in order to earn more profit. He is not considered the agent of the Jewish [partner], because he is not doing anything for him at all. Although ultimately, the Jewish [partner] benefits from [the non-Jew’s] work — for he divides [the profits] equally with him — this is of no consequence. For the non-Jew did not intend to benefit the Jewish [partner], but [worked] for his own benefit.25 Nevertheless, [the Jewish partner] must be careful to divide the profits from Shabbos only when they are combined with [the profits] of the other days. True, according to the letter of the law, there is no prohibition here with regard to the profits of Shabbos, because the Jewish [partner] has no share in the work [performed] by the non-Jew on Shabbos. Even though he divides the profits [of Shabbos]equally with him, the [non-Jew] is [merely] giving him a present. Nevertheless, it is appropriate to prohibit [the Jew from accepting the profits from

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Shabbos separately,] since it appears that he is receiving [a share in] the profits from Shabbos,because he owns a portion of the concern in which the non-Jew performed work on Shabbos. ‫ח ַוֲאִפלּוּ ִאם ֵהם ֻשָׁתִּפין ְבָּדָבר ֶשָׁצּ ִרי ַלֲﬠשׂוֹת בּוֹ ְמָלאָכה ִאם ֵאין ַהִיְּשָׂרֵאל עוֶֹשׂה ְבֹּחל ְכֶּנֶגד ַמה ֶשַּׁהָנְּכ ִרי עוֶֹשׂה‬ ‫ְבַּשָׁבּת ֶאָלּא ָכּל ְימוֹת ַהֹחל ֵהם ִמְתַﬠְסִּקים ְבָּשֶׁוה ְשֵׁניֶהם ְבַּיַחד אוֹ ֶזה ֲחִצי יוֹם ְוֶזה ֲחִצי יוֹם אוֹ ֶזה יוֹם ְוֶזה יוֹם ְלַבד‬ ‫ִמיּוֹם ַהַשָּׁבּת ֶשַׁהָנְּכ ִרי ִמְתַﬠֵסּק בּוֹ ְלַבדּוֹ ֲאַזי ֻמָתּר ְלַהִיְּשָׂרֵאל ַלֲחלוֹק ִﬠמּוֹ ָכּל ַהָשָּׂכר ְבָּשֶׁוה מג ְלִדְבֵרי ַהֹכּל מד ְדֵּכיָון‬ ‫ֶשֵׁאין ַה ִיְּשָׂרֵאל פּוֵֹרַﬠ ְלַהָנְּכ ִרי ְכּלוּם ְבַּﬠד ֲﬠבוָֹדתוֹ ְבַּשָׁבּת ֶשֲׁהֵרי ֵאינוֹ עוֵֹבד ְכֶּנֶגד ֶזה ְבֹּחל ְכּלוּם ִאם ֵכּן ַמה ֶשׁעוֵֹבד‬ ‫ַהָנְּכ ִרי ְבַּשָׁבּת ְלַבדּוֹ הוּא ִמְתַכֵּוּן ְלטוַֹבת ַﬠְצמוֹ ִבְּלָבד ְכֵּדי ְלִהְשַׂתֵּכּר ְוֵאינוֹ ִכְּשׁלוּחוֹ ֶשׁל ַה ִיְּשָׂרֵאל ֶשֵׁאינוֹ עוֶֹשׂה ִבְּשִׁבילוֹ‬ ‫ְכָּלל מה ְוַאף ֶשַׁאַחר ָכּ ַמ ִגּיַﬠ ְלַה ִיְּשָׂרֵאל ֲהָנָאה ִמֶזּה ֶשׁחוֵֹלק ִﬠמּוֹ ְבָּשֶׁוה ֵאין ְבָּכ ְכּלוּם ֵכּיָון ֶשַׁהָנְּכ ִרי ל ֹא ִנְתַכֵּוּן ַלֲהָנַאת‬ 25,‫ מו‬.‫ַה ִיְּשָׂרֵאל ֶאָלּא ְלטוַֹבת ַﬠְצמוֹ‬ ‫וִּמָכּל ָמקוֹם ִיָזֵּהר ֶשׁלּ ֹא ַלֲחלוֹק ְשַׂכר ַהַשָּׁבּת ֶאָלּא ְבַּהְבָלָﬠה ִﬠם ְשָׁאר ַהָיִּמים מז ַאף ַﬠל ִפּי ֶשֵׁמִּﬠַקּר ַהִדּין ֵאין ַכּאן ִאסּוּר‬ ‫ִמשּׁוּם ְשַׂכר ַשָׁבּת ֶשֲׁהֵרי ֵאין ְלַה ִיְּשָׂרֵאל ֵחֶלק ְכָּלל ִבְּמֶלאֶכת ַהָנְּכ ִרי ְבַּשָׁבּת וַּמה ֶשּׁחוֵֹלק ִﬠמּוֹ ְבָּשֶׁוה ַמָתָּנה הוּא ֶשׁנּוֵֹתן לוֹ‬ ‫ִמָכּל ָמקוֹם ֵישׁ ֶלֱאסוֹר ְלִפי ֶשִׁנּ ְרֶאה ַהָדָּבר ְכִּאלּוּ הוּא נוֵֹטל ְשַׂכר ַשָׁבּת מח ֵכּיָון ֶשֵׁיּשׁ לוֹ ֵחֶלק ְבּאוֹתוֹ ָדָבר ֶשַׁהָנְּכ ִרי עוֶֹשׂה‬ ‫בּוֹ ַהְמָּלאָכה ְבַּשָׁבּת‬: 9 Similar [laws apply when] a Jew is the sole owner of an oven and [enters into an agreement] with a non-Jew concerning it,26 stipulating that [the non-Jew] heat it and bake for anyone who desires to bake. [The non-Jew and the Jewish owner] then divide the profits day by day. [The Jewish owner] may also divide the profits from the Shabbasos with him, when that is done in combination with [the profits of] the other days. For, by working on Shabbos, the non-Jew has his own benefit in mind. He is not considered as the Jew’s agent, since the Jewish [owner] need not perform any work at all; all the work is the responsibility of the non-Jew alone. [Moreover,] the Jewish [owner] does not tell him to work on Shabbos;27 [the non-Jew] is doing so on his own, for his own benefit, and the Jewish [owner] benefits as a matter of course. Nevertheless, as an initial preference, [the Jewish owner] should not allow the nonJew to operate his oven on Shabbos except in those places where it is permitted to lease out an oven to non-Jews, and the non-Jews operate the oven(s) even on Shabbasos. We are not concerned about the impression that might be created [in such places], for the reason explained in sec. 243[:9].28 In other places, however, it is initially forbidden, because of the impression that might be created, as explained there with regard to rentals. ‫ ֶשַׁיִּסּיֶקנּוּ ְוי ֹאֶפה ְלָכל ִמי ֶשִׁיּ ְרֶצה ֶלֱאפוֹת ְוַיֲחלוֹק ִﬠמּוֹ ַהָשָּׂכר‬26‫ט ְוֵכן ִיְשָׂרֵאל ֶשֵׁיּשׁ לוֹ ַתּנּוּר ֶשֻׁכּלּוֹ ֶשׁלּוֹ ְונוְֹתנוֹ ְלָנְכ ִרי‬ ‫ְבָּשֶׁוה ִמֵדּי יוֹם ְבּיוֹם ָיכוֹל ַלֲחלוֹק ִﬠמּוֹ ַאף ְשַׂכר ַהַשָּׁבּתוֹת ְבַּהְבָלָﬠה ְלִפי ֶשַׁהָנְּכ ִרי ִמְתַכֵּוּן ַבֲּﬠבוָֹדתוֹ ְבַּשָׁבּת ְלטוַֹבת ַﬠְצמוֹ‬ ‫ְוֵאינוֹ ִכְּשׁלוּחוֹ ֶשׁל ַהִיְּשָׂרֵאל ֵכּיָון ֶשֵׁאין ַהְמָּלאָכה ֻמֶטֶּלת ְכָּלל ַﬠל ַהִיְּשָׂרֵאל ַרק ַﬠל ַהָנְּכ ִרי ְלַבדּוֹ מט ְוַגם ֵאין ַה ִיְּשָׂרֵאל‬ ‫ נא‬.‫ ֶאָלּא ֵמַﬠְצמוֹ הוּא עוֶֹשׂה ַלֲהָנַאת ַﬠְצמוֹ ְוַה ִיְּשָׂרֵאל ֶנֱהֶנה ֵמֵאָליו‬27,‫ְמַצֶוּה לוֹ ֶשַׁיֲּﬠֶשׂה ְבַּשָׁבּת נ‬ ‫וִּמָכּל ָמקוֹם ל ֹא ַיִנּיֶחנּוּ ְלַכְתִּחָלּה ְלִהְתַﬠֵסּק ְבַּתנּוּרוֹ ְבַּשָׁבּת ֶאָלּא ִבְּמקוֹמוֹת ֶשֻׁמָּתּ ִרים ָשׁם ְלַהְשִׂכּיר ַתּנּוּר ְלָנְכ ִרים‬ ‫ ֲאָבל‬28,‫ְוַהָנְּכ ִרים ִמְתַﬠְסִּקים ַבַּתּנּוּר ַאף ְבַּשָׁבּתוֹת נב ְוֵאין חוְֹשִׁשׁין ָשׁם ְלַמ ְרִאית ָהַﬠִין ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן רמ"ג נג‬ ‫ִבְּמקוֹמוֹת ֲאֵח ִרים ָאסוּר ְלַכְתִּחָלּה ִמְפֵּני ַמ ְרִאית ָהַﬠִין ְכּמוֹ ֶשִׁנְּתָבֵּאר ָשׁם ְלִﬠ ְנַין ְשִׂכירוּת‬: 10 The same laws apply to a bathhouse, a mill, and a store. If29 the Jewish [owner] does not divide the profits [earned from such a concern] for an entire period equally with the non-Jew, but instead, all of the profits of one day — whether large or small — belong to the Jewish [partner], and all the profits of another day — whether large or small — belong to the non-Jew, it is forbidden for the Jewish [owner] to receive the profits of one of the weekdays in return for those

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of Shabbos that the non-Jew took for himself.30For if [the Jew] will receive the entire profits of one of the weekdays in return for those of Shabbos, the non-Jew will have labored in operating the oven on one of the weekdays for the profits of the Shabbos that he took entirely for himself. Thus, the Jewish [owner] will have benefited from the [non-Jew’s] labor [on Shabbos]. Hence, he will have received profits for the Shabbos day that are not combined with those of other days.31 ‫ נד‬.‫י ְוֵכן ַהִדּין ְבֶּמ ְרָחץ ְוֵרַח ִים ַוֲחנוּת‬ ‫ ֵאין ַהִיְּשָׂרֵאל חוֵֹלק ִﬠם ַהָנְּכ ִרי ְשַׂכר ָכּל ַהָיִּמים ְבָּשֶׁוה ֶאָלּא ָכּל ַהָשָּׂכר ֶשׁל יוֹם ֶאָחד ְלַהִיְּשָׂרֵאל ֵהן ַרב ֵהן ְמַﬠט‬29 ‫ִאם‬ ‫ְוָכל ַהָשָּׂכר ֶשׁל יוֹם ב' ְלַהָנְּכ ִרי ֵהן ַרב ֵהן ְמַﬠט )ד( ָאסוּר לוֹ ִלטּוֹל ְשַׂכר יוֹם ֶאָחד ְכֶּנֶגד ְשַׂכר יוֹם ַהַשָּׁבּת ֶשָׁנַּטל ַהָנְּכ ִרי‬ ‫ ֶשִׁאם ִיטּוֹל ָכּל ַהָשָּׂכר ֶשׁל יוֹם ֶאָחד ְבֹּחל ְכֶּנֶגד יוֹם ַהַשָּׁבּת ִנְמָצא ֶשָׁטַּרח ַהָנְּכ ִרי ְלִהְתַﬠֵסּק ַבַּתּנּוּר ְבּאוֹתוֹ‬30,‫ְלַﬠְצמוֹ נה‬ ‫ַהיּוֹם ֶשׁל ֹחל ְבַּﬠד ְשַׂכר יוֹם ַהַשָּׁבּת ֶשָׁנַּטל ֻכּלּוֹ ְלַﬠְצמוֹ ַוֲהֵרי ֶנֱהֶנה ַה ִיְּשָׂרֵאל ִמֹטַּרח ֶזה ֶשׁהוּא ְשַׂכר ַשָׁבּת ֶשׁלּ ֹא‬ 31,‫ נו‬:‫ְבַהְבָלָﬠה‬ 11 [In the above situation,] even if the [Jewish owner] initially made the stipulation regarding the profits of the oven with a non-Jewish [worker] before they established the partnership,32 it is [still] of no consequence,33 because such a stipulation is effective only when the non-Jew has a share in the actual [ownership] of the entity with which the work is being performed. Under such circumstances, when [the Jewish owner] initially stipulates that the profits from Shabbos will belong to the non-Jew alone, and the profits from another day will belong to himself exclusively, it is as if [the Jewish owner] is transferring his own portion of the entity to [the non-Jew], so that the entire entity will actually be owned solely by the non-Jew on all the Shabbasos, and, in return, solely by the Jewish [partner] on another day. In the instance at hand, by contrast, the entire oven itself actually belongs to the Jewish [owner]. True, he made a stipulation with [the non-Jew] that the oven would belong to him alone on Shabbos. Nevertheless, he did not [make a stipulation that he would] completely transfer absolute ownership [of the oven] to [the non-Jew] on all the Shabbasos even if [the non-Jew] would not operate the oven during the week for the benefit of the Jewish [owner].34 Instead, he transferred ownership of it on the condition that [the non-Jew] operate it during the week in return for [the non-Jew’s ownership] on Shabbos. Thus, it is as if [the Jew] rented it to him on Shabbos in return for the non-Jew’s operation of it during the week.35 Accordingly, it is [as if the Jew is] receiving profit for Shabbos36 without it being combined [with those of the other days]. ‫ ֶשֵׁאין ַהְתַּנאי מוִֹﬠיל‬33‫ ִﬠמּוֹ ִבְּשַׂכר ַהַתּנּוּר ֵאין ֶזה מוִֹﬠיל ְכּלוּם‬32‫יא ַוֲאִפלּוּ ִהְתָנה ִﬠמּוֹ ֵכּן ִמְתִּחָלּה ֹקֶדם ֶשׁ ִנְּשַׁתֵּתּף‬ ‫ֶאָלּא ְכֶּשֵׁיּשׁ ְלַהָנְּכ ִרי ֵחֶלק ְבּגוּף ַהָדָּבר ֶשׁעוֶֹשׂה בּוֹ ַהְמָּלאָכה ֶשָׁאז ְכֶּשַׁמְּתֶנה ִﬠמּוֹ ִמְתִּחָלּה ֶשׁ ְיֵּהא ְשַׂכר ַהַשָּׁבּת ְלַהָנְּכ ִרי‬ ‫ְלַבדּוֹ וְּשַׂכר יוֹם ֶאָחד ְלַה ִיְּשָׂרֵאל ְלַבדּוֹ ֲהֵרי ֶזה ְכַּמְקֶנה לוֹ ֶחְלקוֹ ֶשֵׁיּשׁ לוֹ ְבּגוּף אוֹתוֹ ָדָבר ֶשׁ ְיֵּהא ָכּל גּוּף אוֹתוֹ ָדָבר ָקנוּי‬ ‫ְלַהָנְּכ ִרי ְלַבדּוֹ ָכּל ְיֵמי ַהַשָּׁבּתוֹת וְּביוֹם ֶאָחד ְכֶּנְגָדּן ְלַה ִיְּשָׂרֵאל ְלַבדּוֹ ֲאָבל ַכּאן ֶשָׁכּל גּוּף ַהַתּנּוּר הוּא ֶשׁל ַה ִיְּשָׂרֵאל ַאף‬ ‫ֶשִׁהְתָנה ִﬠמּוֹ ֶשׁ ְיֵּהא ַהַתּנּוּר ְבַּשָׁבּת ְלַהָנְּכ ִרי ְלַבדּוֹ נז ִמָכּל ָמקוֹם ל ֹא ִהְקָנהוּ לוֹ ִק ְנָין ָגּמוּר ַלֲחלוִּטין ְלָכל ַהַשָּׁבּתוֹת ַאף ִאם‬ ‫ ֶאָלּא ִהְקָנהוּ ַﬠל ְתַּנאי ַﬠל ְמָנת ֶשׁ ִיְּתַﬠֵסּק ְבֹּחל ְכֶּנֶגד ַהַשָּׁבּת‬34‫ל ֹא ִיְתַﬠֵסּק ַבַּתּנּוּר ְכֶּנְגָדּן ְבֹּחל ִבְּשִׁביל ְשַׂכר ַהִיְּשָׂרֵאל‬ ‫ נח‬:‫ ֶשׁלּ ֹא ְבַהְבָלָﬠה‬36‫ ַוֲהֵרי הוּא נוֵֹטל ְשַׂכר ַשָׁבּת‬35 ‫ַוֲהֵרי ֶזה ְכַּמְשִׂכּירוֹ לוֹ ְלַשָׁבּתוֹת ְבַּﬠד ֶשַׁיֲּﬠסוֹק ִבְּשִׁבילוֹ ְבֹּחל‬ 12 It is, however, permitted [for the Jewish owner] to (initially)37 stipulate that the non-Jew should take the profits for two or three days for himself, and, correspondingly, he will give [the Jewish owner] the profits for two or three other days. Although the Shabbos day is [included as] one of the days [for which] the non-Jew takes [the profits for himself], and, correspondingly, the Jewish [owner] receives [the profits for another day], nevertheless, there is no prohibition resulting

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from payment for the Shabbos, because it is combined with that of another day. Nevertheless, this stipulation is only effective when [the Jewish owner] transfers ownership of a share of the actual oven itself, i.e., on those days that include the Shabbos, the oven will be owned by the non-Jew [and not just the profits]. Thus, he is performing work with his own oven, and he does not appear as the agent of the Jewish [owner]. If, however, [the Jewish owner] did not transfer to him ownership of a portion of the actual oven, it is forbidden for [the Jewish owner] to tell [the non-Jew] to take the profits for the days that include Shabbos in return for heating the oven during the weekdays. Since he is heating an oven belonging to the Jewish [owner] on Shabbos, and the Jewish [owner] profits from his heating it on Shabbos — for if the non-Jew did not heat it on Shabbos for himself, he would not heat it for the Jewish [owner] during the week38 — it appears that he is heating the oven on Shabbos for the Jewish [owner, thereby] acting as his agent, because he instructed him to operate [the oven] on Shabbos.39 ‫ ֶשׁ ִיּטּוֹל ְלַﬠְצמוֹ ְשַׂכר ב' אוֹ ג' ָיִמים וְּכֶנֶגד ֶזה ִיֵתּן ְלַה ִיְּשָׂרֵאל‬37(‫יב ֲאָבל ֻמָתּר לוֹ ְלַהְתנוֹת ִﬠם ַהָנְּכ ִרי נט )ִמְתִּחָלּה ס‬ ‫ְשַׂכר ב' אוֹ ג' ָיִמים ֲאֵח ִרים ַאף ַﬠל ִפּי ֶשַׁהַשָּׁבּת הוּא ְבּאוָֹתן ַהָיִּמים ֶשׁנּוֵֹטל ַהָנְּכ ִרי וְּכֶנְגדּוֹ נוֵֹטל ַהִיְּשָׂרֵאל ֵאין ְבֶּזה ִאסּוּר‬ ‫ִמשּׁוּם ְשַׂכר ַשָׁבּת ֵכּיָון ֶשׁנּוְֹטלוֹ ְבַּהְבָלָﬠה ִﬠם יוֹם ַאֵחר סא וִּמָכּל ָמקוֹם ֵאין ְתַּנאי ֶזה מוִֹﬠיל ֶאָלּא ְכֶּשִׁהְקָנה לוֹ ֵחֶלק ְבּגוּף‬ ‫ַהַתּנּוּר ְדַּה ְינוּ ֶשְׁבָּיִמים ֵאלּוּ ֶשַׁהַשָּׁבּת ְבּתוָֹכם גּוּף ַהַתּנּוּר הוּא ָקנוּי ְלַהָנְּכ ִרי ֶשׁ ִנְּמָצא הוּא עוֶֹשׂה ְמָלאָכה ַבַּתּנּוּר ֶשׁלּוֹ‬ ‫ְוֵאינוֹ ִנ ְרֶאה ִכְּשׁלוּחוֹ ֶשׁל ִיְשָׂרֵאל ֲאָבל ִאם ל ֹא ִהְקָנה לוֹ ֵחֶלק ְבּגוּף ַהַתּנּוּר ָאסוּר לוַֹמר לוֹ ֶשׁ ִיּטּוֹל לוֹ ְשַׂכר ָיִמים ֵאלּוּ‬ ‫ֶשַׁהַשָּׁבּת ְבּתוָֹכם ְבַּﬠד ֶשַׁיִּסּיק לוֹ ְבֹּחל ְדֵּכיָון ֶשַׁמִּסּיק ְבַּשָׁבּת ְבַּתנּוּרוֹ ֶשׁל ִיְשָׂרֵאל ְוֵישׁ ֶרַוח ְלִיְשָׂרֵאל ְבֶּהֵסּק ַהַשָּׁבּת ֶשִׁאם‬ ‫ ֲהֵרי ִנ ְרֶאה ְכִּאלּוּ ַמִסּיק ְבַּשָׁבּת ִבְּשִׁביל ַה ִיְּשָׂרֵאל‬38‫ל ֹא ָהָיה ַמִסּיק ְבַּשָׁבּת ְלַﬠְצמוֹ ל ֹא ָהָיה ַמִסּיק ְל ִיְשָׂרֵאל ְבֹּחל‬ 39,‫ סב‬:‫וִּבְשִׁליחוּתוֹ ֶשִׁצָּוּהוּ ַלֲﬠסוֹק ְבַּשָׁבּת‬ 13 Even when the work [of operating the concern] is also incumbent on the Jewish [partner] — e.g., he and the non-Jew are partners in [the ownership of] the oven, the bathhouse, the mill, the task, or the merchandise of the store [and they are both equally responsible for its operation] — making a stipulation initially to prevent [the equal division of the profits from being] prohibited is only necessary when [the Jewish partner] works alone one day during the week and takes all the profits for that day for himself to compensate for the Shabbos on which the non-Jew works alone.40 If, however, [the Jewish partner and the non-Jew] both work and are remunerated equally during the week, [the Jewish partner] may hire out all of the Shabbasos to the non-Jew by combining them with the other days, i.e., the non-Jew will work alone two or three days and take all the profits — whether large or small — for himself, and will pay the [Jewish partner] a fixed amount for these two or three days. Although the Shabbos is included among them, this is of no consequence, for the Jew is not instructing the non-Jew to work on Shabbos. Instead, [the non-Jew] does so on his own initiative, for his own benefit. Even in places where it is forbidden to rent an oven, a bathhouse, or a mill to a nonJew because of the impression that may be created,41 [an exception is made] in the present situation. Since the non-Jew is a partner [together with the Jewish owner], there is no concern about the impression that may be created, for everyone knows that the non-Jew has a share in this undertaking, and that he is concerned with his own benefit. For this reason, wherever a partnership with a non-Jew is permitted, license is also granted for the non-Jew to perform [the necessary work] in public; there is no concern with regard to the impression that may be created.42

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Shulchan Aruch: Chapter 245 - Partnership Arrangements between Jews...

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‫יג ֲאִפלּוּ ִאם ַהְמָּלאָכה ֻמֶטֶּלת ַגּם ַﬠל ַה ִיְּשָׂרֵאל ְכּגוֹן ֶשֵׁהם ֻשָׁתִּפים ְבַּתנּוּר אוֹ ְבֶּמ ְרָחץ אוֹ ְבֵּרַח ִים אוֹ ִבְּמָלאָכה אוֹ‬ ‫ִבְּסחוָֹרה ַבֲּחנוּת ֵאין ִאסּוּר ְכֶּשׁלּ ֹא ִהְתנוּ ִמְתִּחָלּה ֶאָלּא ְכֶּשׁהוּא עוֵֹבד ְלַבדּוֹ ְבּיוֹם ֶאָחד ְבֹּחל ְכֶּנֶגד ַהַשָּׁבּת ֶשָׁﬠַבד ַהָנְּכ ִרי‬ ‫ ְונוֵֹטל ָכּל ְשַׂכר יוֹם ַההוּא ְלַﬠְצמוֹ ֲאָבל ִאם ָכּל ְימוֹת ַהֹחל ֵהם ָשׁ ִוים ַבֲּﬠבוָֹדה וְּבָשָׂכר ָיכוֹל ְלַהְשִׂכּיר ָכּל‬40‫ְלַבדּוֹ‬ ‫ַהַשָּׁבּתות ַלָנְּכ ִרי סג ְבַּהְבָלָﬠה סד ֶשַׁיֲּﬠבוֹד ְלַבדּוֹ ב' אוֹ ג' ָיִמים ְו ִיטּוֹל ָכּל ַהָשָּׂכר ְלַﬠְצמוֹ ֵהן ַרב ֵהן ְמַﬠט ַרק ֶשׁ ִיֵּתּן‬ ‫ְלַה ִיְּשָׂרֵאל ָדָּבר ָקצוּב ְבַּﬠד ב' אוֹ ג' ָיִמים ֵאלּוּ ַאף ַﬠל ִפּי ֶשַׁהַשָּׁבּת ִבְּכָלָלם ֵאין ְבָּכ ְכּלוּם ֵכּיָון ֶשֵׁאינוֹ ְמַצֶוּה לוֹ ֶשַׁיֲּﬠֶשׂה‬ ‫ְבַּשָׁבּת ְוַהָנְּכ ִרי עוֶֹשׂה ֵמַﬠְצמוֹ ְלטוָֹבתוֹ‬. ‫ ִמָכּל ָמקוֹם ַכּאן ֵכּיָון‬41,‫ְוַאף ִבְּמקוֹמוֹת ֶשֲׁאסוּ ִרים ָשׁם ְלַהְשִׂכּיר ְלָנְכ ִרי ַתּנּוּר ֶמ ְרָחץ ְוֵרַח ִים ִמְפֵּני ַמ ְרִאית ָהַﬠ ִין סה‬ ‫ֶשַׁהָנְּכ ִרי ֻשָׁתּף ִﬠמּוֹ ֵאין ַכּאן ַמ ְרִאית ָהַﬠ ִין ֶשַׁהֹכּל יוְֹדִﬠין ֶשֵׁיּשׁ ְלַהָנְּכ ִרי ֵחֶלק ִבְּמָלאָכה זוֹ ְוַלֲהָנַאת ַﬠְצמוֹ הוּא ִמְתַכֵּוּן סו‬ 42,‫ סז‬:‫וִּמַטַּﬠם ֶזה ְבָּכל ָמקוֹם ֶשִׁהִתּירוּ ְבֻּשָׁתּפוּת ָנְכ ִרי ִהִתּירוּ ֲאִפלּוּ עוֶֹשׂה ְבַּפ ְרֶהְסָיא ְוֵאין חוְֹשִׁשׁין ְלַמ ְרִאית ָהַﬠ ִין‬ 14 Similarly, [a Jewish partner] can hire his non-Jewish partner as a contractor, i.e., the non-Jew will also perform the work necessary for the portion of the Jewish [partner, stipulating] that for such-and-such an amount of profit earned as [the Jewish partner’s] portion, he will pay [the non-Jewish partner] this-and-this amount, provided the Jew does not tell him to perform work on Shabbos. Instead, he should tell him: “Whenever you bring in such-and-such an amount of profit for my portion, I will give you so-much-and-so much.” The non-Jew then may work for his own benefit even on Shabbos, as explained in sec. 244[:12]. No prohibition is involved, not even one resulting from the impression that may be created, for, [as explained in the previous subsection,] since in this instance the non-Jew is [the Jew’s] partner, there is no concern about the impression that might be created. ‫יד ְוֵכן ָיכוֹל ִלְשׂכּוֹר ֶאת ַהָנְּכ ִרי ֻשָׁתּפוֹ ְבַּקְבָּלנוּת סח ְדַּה ְינוּ ֶשַׁיֲּﬠבוֹד ַהָנְּכ ִרי ַגּם ְבַּﬠד ֵחֶלק ַה ִיְּשָׂרֵאל וְּבַﬠד ָכּ ְוָכ ָשָׂכר‬ ‫ֶשׁ ִיְּשַׂתֵּכּר ְלֶחְלקוֹ ִיֵתּן לוֹ ָכּ ְוָכ ַרק ֶשׁלּ ֹא י ֹאַמר לוֹ ֶשַׁיֲּﬠֶשׂה ְבַּשָׁבּת סט ֶאָלּא י ֹאַמר לוֹ ָכּל ֵאיַמת ֶשִׁתְּשַׂתֵּכּר ְלֶחְלִקי ָכּ‬ ‫ְוָכ ֶאֵתּן ְל ָכּ ְוָכ ְוַהָנְּכ ִרי עוֶֹשׂה ְלַﬠְצמוֹ ֲאִפלּוּ ְבַּשָׁבּת ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן רמ"ד ע ֶשֵׁאין ְבֶּזה ִאסּוּר ֶאָלּא ִמשּׁוּם‬ ‫ עא‬:‫ַמ ְרִאית ָהַﬠִין ְוַכאן ֶשַׁהָנְּכ ִרי הוּא ֻשָׁתּפוֹ ֵאין ַכּאן ֲחַשׁשׁ ַמ ְרִאית ָהַﬠִין‬ 15 In all situations where a stipulation would be effective [in enabling a non-Jew to operate a concern on Shabbos],43 if [such] a stipulation was not made initially at the time the partnership was established, the matter may be corrected [in the following manner: The Jew and the non-Jew] should nullify the [previous] partnership and waive all the existing conditions between them. They should then reestablish the partnership and make the [appropriate] stipulations at that time. If they established a partnership with regard to [the merchandise in] a store and did not make an initial stipulation, each one should take back his portion [of the merchandise] and thereby nullify their partnership. Afterwards, they should reestablish their partnership and make the [appropriate] initial stipulation. If they purchased a field in partnership and did not make an initial stipulation, they should ask the seller to return their money to them. Then they should repurchase it from him and perform a new kinyan44 and make the [appropriate] stipulation at the time of the purchase. (See Choshen Mishpat, sec. 194, with regard to the [manner of] acquisition [of property by and from] a non-Jew. See also [Choshen Mishpat,] sec. 189.)45 ‫ ִאם ל ֹא ִהְתנוּ ַבְּתִּחָלּה ְבָּשָׁﬠה ֶשִׁנְּשַׁתְּתּפוּ ֵישׁ ִתּקּוּן ַﬠל ְיֵדי ֶשׁ ְיַּבְטּלוּ ַהִשּׁתּוּף ְו ִיְמֲחלוּ‬43,‫טו ָכּל ָמקוֹם ֶשׁמּוִֹﬠיל ִאם ִהְתנוּ‬ ‫ֶזה ְלֶזה ַהְתָּנִאים ֶשֵׁבּיֵניֶהם ְוַיְחְזרוּ ְלִהְשַׁתֵּתּף ְוַיְתנוּ ְבֵּﬠת ַהִשּׁתּוּף ְוִאם ִנְשַׁתְּתּפוּ ַבֲּחנוּת ְול ֹא ִהְתנוּ ַבְּתִּחָלּה ַיְחְזרוּ ְו ִיְקחוּ‬ ‫שָׁתּפוּת ְול ֹא ִהְתנוּ ַבְּתִּחָלּה‬ ֻ ‫ָכּל ֶאָחד ֶחְלקוֹ ִויַבְטּלוּ ַהֻשָּׁתּפוּת ְוַאַחר ָכּ ַיְחְזרוּ ְלִהְשַׁתֵּתּף ְוַיְתנוּ ַבְּתִּחָלּה ְוִאם ָלְקחוּ ָשֶׂדה ְבּ‬ ‫ ְוַיְתנוּ ְבֵּﬠת ַהְקּ ִנָיּה עב ) ְוַﬠֵיּן ְבֹּחֶשׁן‬44‫ְיַבְקשׁוּ ֵמַהמּוֵֹכר ֶשַׁיֲּחזוֹר ָלֶהם ְדֵּמיֶהם ְוַאַחר ָכּ ַיְחְזרוּ ְוִיְקנוּ ִמֶמּנּוּ ִק ְנָין ָחָדשׁ‬ 45:(‫ִמְשָׁפּט ִסָמּן קצ"ד ִדּין ְק ִנַיּת ַהָנְּכ ִרי ְוַﬠֵיּן ָשׁם ִסָמּן קפ"ט עג‬

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Shulchan Aruch: Chapter 245 - Partnership Arrangements between Jews...

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16 It is permitted to give a non-Jew merchandise to sell or money to do business with.46 Even though the non-Jew does business with these [resources] on Shabbos,47this is not of consequence, since the Jewish [investor] did not tell him to engage in business on Shabbos.48[The Jewish investor] must, however, determine a fixed fee for the non-Jew for his efforts or give him a share of the profits that he will receive. In such a situation, [the non-Jew] intends to work on Shabbos for his own self-interest, to increase his profits.49 The Jew benefits as a matter of course,50 when he also receives the profits from Shabbos in combination with those of the other [week]days.51 Such a relationship need not be forbidden out of concern for the impression that might be created, i.e., that people will say that he is the agent of the Jewish [investor], because not everyone is aware that this money or this merchandise belongs to the Jew. ‫ ֵאין ְבָּכ ְכּלוּם עד‬47‫ ְוַאף ֶשַׁהָנְּכ ִרי ִמְתַﬠֵסּק ָבֶּהן ְבַּשָׁבּת‬46‫טז ֻמָתּר ִלֵתּן ְלָנְכ ִרי ְסחוָֹרה ְלָמְכָרהּ אוֹ ָמעוֹת ְלִהְתַﬠֵסּק ָבֶּהן‬ ‫ וִּבְלָבד ֶשׁ ִיְּקצוֹץ לוֹ ָשָׂכר ְבַּﬠד ָט ְרחוֹ עו אוֹ ֶשׁ ִיֵּתּן לוֹ ֵחֶלק ֵמָהֶרַוח‬48,‫ֵכּיָון ֶשַׁה ִיְּשָׂרֵאל ל ֹא ִצָוּה לוֹ ֶשׁ ִיְּתַﬠֵסּק ְבַּשָׁבּת עה‬ ‫ ְכֶּשׁנּוֵֹטל ַגּם‬50,‫ ְוַה ִיְּשָׂרֵאל ֶנֱהֶנה ֵמֵאָליו עז‬49‫ֶשַׁיּ ְר ִויַח ֶשָׁאז הוּא ִמְתַכֵּוּן ְבָּﬠְסקוֹ ְבַּשָׁבּת ְלטוַֹבת ַﬠְצמוֹ ְלַה ְרבּוֹת ִבְּשָׂכרוֹ‬ 51,‫ עח‬.‫ְשַׂכר ַשָׁבּת ְבַּהְבָלָﬠה‬ ‫ְוֵאין ֶלֱאסוֹר ִמְפֵּני ַמ ְרִאית ָהַﬠ ִין ֶשׁלּ ֹא י ֹאְמרוּ ֶשׁהוּא ְשׁלוּחוֹ ֶשׁל ַהִיְּשָׂרֵאל ְלִפי ֶשֵׁאין ַהֹכּל יוְֹדִﬠין ֶשָׁמּעוֹת ֵאלּוּ וְּסחוָֹרה זוֹ‬ ‫ עט‬:‫ֵהן ֶשׁל ִיְשָׂרֵאל‬ 17 When does the above apply? When the Jew[ish investor] is not responsible at all for any of the actual work; [the responsibility] rests on the non-Jew alone. In such a situation, the non-Jew is not [the Jew’s] agent to perform work on Shabbos, since the Jew has no responsibility [to perform work] at all. Alternatively, [the leniency applies] even if the Jew is also responsible for the work, but he does not operate [the business] alone on one of the days [of the week] in compensation for the non-Jew’s operation [of the business] alone on Shabbos. Since the Jew does not repay anything to the non-Jew for his operation [of the business] alone on Shabbos, the non-Jew’s sole intent when operating [the business] on Shabbos is for his own [benefit] and not for that of the Jew. [Hence,] he is not considered as the Jew’s agent.52 If, however, [the Jewish partner] operates [the business] alone one day [during the week] to compensate for the day of Shabbos on which the non-Jew operates [the business] alone, the non-Jew [is considered] as the agent [of the Jewish partner].53 There is no way [the Jewish partner] can rectify the matter except by not benefiting at all from the non-Jew’s actions on Shabbos, i.e., all the profits from Shabbos should be left for the non-Jew alone. The only exception is when there is a great loss involved. One may then rely on the opinion of the authorities who permit one to benefit from the profits of Shabbos, provided they are combined with those of the other days, as has been explained.54 ‫יז ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים ְכֶּשֵׁאין ַהְמָּלאָכה ֻמֶטֶּלת ְכָּלל ַﬠל ַה ִיְּשָׂרֵאל ַרק ַﬠל ַהָנְּכ ִרי ְלַבדּוֹ ֶשָׁאז ֵאין ַהָנְּכ ִרי ִכְּשׁלוּחוֹ‬ ‫ַלֲﬠשׂוֹת ְמָלאָכה ְבַּשָׁבּת ֵכּיָון ֶשֵׁאיָנהּ ֻמֶטֶּלת ְכָּלל ַﬠל ַה ִיְּשָׂרֵאל פ אוֹ ֲאִפלּוּ ִאם ִהיא ֻמֶטֶּלת ַגּם ֵכּן ָﬠָליו ֶאָלּא ֶשֵׁאינוֹ עוֶֹשׂה‬ ‫ְלַבדּוֹ יוֹם ֶאָחד ְכֶּנֶגד יוֹם ַהַשָּׁבּת ֶשָׁﬠָשׂה ַהָנְּכ ִרי ְלַבדּוֹ פא ֶשֵׁכּיָון ֶשֵׁאין ַה ִיְּשָׂרֵאל פּוֵֹרַﬠ ְכּלוּם ְלַהָנְּכ ִרי ְבַּﬠד ֲﬠבוָֹדתוֹ‬ ‫ ֲאָבל‬52‫ְבַּשָׁבּת ְלַבָדּהּ ֵאין ַהָנְּכ ִרי ִמְתַכֵּוּן ְכָּלל ַבֲּﬠבוָֹדתוֹ ְבַּשָׁבּת ַרק ִבְּשִׁביל ַﬠְצמוֹ ְול ֹא ִבְּשִׁביל ַה ִיְּשָׂרֵאל ְוֵאינוֹ ִכְּשׁלוּחוֹ‬ ‫ ְוֵאין ַתָּקָּנה ְלֶזה‬53,‫ִאם הוּא עוֶֹשׂה ְלַבדּוֹ יוֹם ֶאָחד ְכֶּנֶגד יוֹם ַהַשָּׁבּת ֶשָׁﬠָשׂה ַהָנְּכ ִרי ְלַבדּוֹ פב ֲהֵרי ַהָנְּכ ִרי ִכְּשׁלוּחוֹ פג‬ ‫ֶאָלּא ֶשׁלּ ֹא ֵיָהֶנה ְכּלוּם ִמַמֲּﬠֵשׂה ַהָנְּכ ִרי ְבַּשָׁבּת ְדַּה ְינוּ ֶשָׁכּל ַהָשָּׂכר ֶשׁל ַהַשָּׁבּת ַי ִנּיַח ְלַהָנְּכ ִרי ְלַבדּוֹ ֶאָלּא ִאם ֵכּן הוּא ֶהְפֵסד‬ 54,‫ פד‬:‫ָגּדוֹל ֶשָׁאז ֵישׁ ִלְסמוֹ ַﬠל ַדַּﬠת ַהַמִּתּי ִרין ֵלָהנוֹת ִמְשַּׂכר ַשָׁבּת ְבַּהְבָלָﬠה ַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּאר‬ 12/14/2020, 12:28 PM

Shulchan Aruch: Chapter 245 - Partnership Arrangements between Jews...

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18 When a Jew takes an oven as security [for a loan],55 and [its] non-Jewish [owner] agrees that whatever profit the oven then earns will be paid to the Jewish [lender] as interest for his money, it is permitted for [the Jewish lender] to accept even the profits of Shabbos. [The leniency applies] even [when the profits of Shabbos are given] without being combined with those of the other days. [The rationale is:] The oven itself belongs to the non-Jew, and the Jew does not have a portion in it at all. Moreover, the Jewish [lender] is not instructing [the non-Jew] to operate [the oven] on Shabbos. Instead, the non-Jew is acting on his own initiative, for his own benefit, in order to pay his debt, for he obligated himself to pay the oven’s profits to the Jewish [lender] as interest for his money. ‫ ְוִקֵבּל ָﬠָליו ַהָנְּכ ִרי ֶשַׁמּה ֶשַּׁיֲּﬠֶלה ְשַׂכר ַהַתּנּוּר ִיֵתּן ֻכּלּוֹ ְלַהִיְּשָׂרֵאל ְבּ ִרִבּית ְמעוָֹתיו‬55‫יח ִיְשָׂרֵאל ֶשָׁלַּקח ַתּנּוּר ְלַמְשׁכּוֹן‬ ‫ֻמָתּר ְלַקֵבּל ִמֶמּנּוּ ַגּם ְשַׂכר ַהַשָּׁבּת ֲאִפלּוּ ֶשׁלּ ֹא ְבַהְבָלָﬠה ְלִפי ֶשׁגּוּף ַהַתּנּוּר הוּא ֶשׁל ַהָנְּכ ִרי ְוֵאין ְלַה ִיְּשָׂרֵאל ֵחֶלק בּוֹ ְכָּלל‬ ‫ְוַגם ֵאין ַהִיְּשָׂרֵאל אוֵֹמר לוֹ ֶשַׁיֲּﬠֶשׂה ְבַּשָׁבּת ֶאָלּא ַהָנְּכ ִרי ֵמַﬠְצמוֹ הוּא עוֶֹשׂה ְלטוָֹבתוֹ ְכֵּדי ְלַשֵׁלּם חוֹבוֹ ֶשׁ ִנְּתַחֵיּב ִלֵתּן ְשַׂכר‬ ‫ פה‬:‫ַהַתּנּוּר ְלַה ִיְּשָׂרֵאל ְבּ ִרִבּית ְמעוָֹתיו‬ 19 If non-Jews baked in an oven belonging to a Jew on Shabbos against his will, but paid him for the use of the oven, it is forbidden for the owner, or any other Jew, to benefit from [that money] forever, because the fee [paid] constitutes Shabbos profits. ‫יט ִאם ָאפוּ ָנְכ ִרים ְבַּשָׁבּת ְבַּתנּוּרוֹ ֶשׁל ִיְשָׂרֵאל ְבַּﬠל ָכּ ְרחוֹ ְוָנְתנוּ לוֹ ְשַׂכר ַהַתּנּוּר ָאסוּר ֵלָהנוֹת ִמֶמּנּוּ פו עוָֹלִמית ֵבּין לוֹ‬ ‫ פח‬:‫ֵבּין ַלֲאֵח ִרים פז ִמְפֵּני ֶשׁהוּא ְשַׂכר ַשָׁבּת‬

12/14/2020, 12:28 PM

Shulchan Aruch: Chapter 246 - Laws Governing Lending and Renting Ar...

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Shulchan Aruch: Chapter 246 - Laws Governing Lending and Renting Articles to a Non-Jew on Shabbos By Rabbi Schneur Zalman of Liadi

SECTION 246 The Laws Governing Lending and Renting Articles to a Non-Jew on Shabbos (1-19) ‫סימן רמו ִדּיֵני ַהְשָׁאָלה ְוַהְשָׂכָּרה ְלָנְכ ִרי ְבַּשָׁבּת וּבוֹ י"ט ְסִﬠיִפים‬: 1It is permissible to lend and rent out articles to a non-Jew, even though the nonJew will perform work with them on Shabbos, for we are not commanded that our articles must rest on Shabbos1 — i.e., that a non-Jew not perform forbidden labor with them on Shabbos,or that forbidden work not be performed with them as a matter of course on Shabbos, as will be stated in sec. 252[:1].2 (With regard to renting out an entity that is used in public, see sec. 243[:6-10].)3 When [the Jewish owner] receives payment [for the rental of an article used on Shabbos], he should not receive payment for Shabbos [as a distinct entity], but only when it is combined with that of other days, e.g., [the Jewish owner] rents out an article to a non-Jew for a week or a month. [In such an instance,] he may accept the [entire] payment, even though payment for Shabbos is included in it. If, however, he rented out the article for separate days, a certain amount for each day individually, he may not accept the payment due for the Shabbos days, as stated in sec. 243[:11]. Consult that source. Even if a Jewish [owner] hires [to a non-Jew] articles with which forbidden labor is not performed at all,4 and even if he rents a non-Jew a room in which to dwell, the Jew may only accept payment for Shabbos when it is combined with [payment for] other days. (See also sec. 306[:9].)5 ‫א ֻמָתּר ְלַהְשִׁאיל ֵכִּלים וְּלַהְשִׂכּיָרם ְלָנְכ ִרי א ְוַאף ַﬠל ִפּי ֶשַׁהָנְּכ ִרי עוֶֹשׂה ָבֶהם ְמָלאָכה ְבַּשָׁבּת ִמְפֵּני ֶשֵׁאין ָאנוּ ְמֻצ ִוּין ַﬠל‬ ‫ ַהֵכִּלים ֶשָׁלּנוּ ב ֶשׁלּ ֹא ַיֲﬠֶשׂה ָבֶּהם ַהָנְּכ ִרי ְמָלאָכה ְבַּשָׁבּת אוֹ ֶשׁלּ ֹא ֵתָﬠֶשׂה ָבֶּהן ְמָלאָכה ְבַּשָׁבּת ֵמֵאֶליָה ְכּמוֹ‬1‫ְשִׁביַתת‬ 3.(‫ )וְּלִﬠ ְנַין ְלַהְשִׂכּיר ָדָּבר ֶשׁל ַפּ ְרֶהְסָיא ַﬠֵיּן ִסָמּן רמ"ג ד‬2,‫ֶשִׁיְּתָבֵּאר ְבִּסָמּן רנ"ב ג‬ ‫וְּכֶשׁנּוֵֹטל ַהָשָּׂכר ל ֹא ִיטּוֹל ְשַׂכר ַהַשָּׁבּת ֶאָלּא ְבַּהְבָלָﬠה ְכּגוֹן ִאם ִהְשִׂכּיר לוֹ ְלָשׁבוַּﬠ אוֹ ְלֹחֶדשׁ ָיכוֹל ִלטּוֹל ַהָשָּׂכר ַאף‬ ‫ֶשְׁשַּׂכר ַהַשָּׁבּת ֻמְבָלע בּוֹ ֲאָבל ִאם ִהְשִׂכּיר לוֹ ְלָיִמים ִנְפָרִדים ְבַּﬠד ָכּל יוֹם ְויוֹם ָכּ ְוָכ ל ֹא ִיטּוֹל ִמֶמּנּוּ ָשָׂכר ַהַמִּגּיַﬠ ִליֵמי‬ 4,‫ַהַשָּׁבּת ה ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן רמ"ג ו ַﬠֵיּן ָשׁם ַוֲאִפלּוּ ִאם ִהְשִׂכּיר לוֹ ִיְשָׂרֵאל ֵכִּלים ֶשֵׁאין עוִֹשׂים ָבֶּהם ְמָלאָכה ְכָּלל ז‬ 5:(‫ַוֲאִפלּוּ ִהְשִׂכּיר לוֹ ֶחֶדר ָלדוּר בּוֹ ל ֹא ִיטּוֹל ְשַׂכר ַשָׁבּת ֶאָלּא ְבַּהְבָלָﬠה ח )ַﬠֵיּן ִסָמּן ש"ו ט‬ 2 There are authorities who maintain that implements with which forbidden labor is performed, e.g., a mill — in a place where it is permitted to rent it out to a nonJew, as stated in sec. 243[:9] — a plow, or other similar craftsmen’s tools, may not be rented out to a non-Jew on a Friday. [The rationale:] The Jewish [owner] also profits from the fact that the articles are rented out to the non-Jew on Shabbos. For it is well known that even though [the

12/14/2020, 12:29 PM

Shulchan Aruch: Chapter 246 - Laws Governing Lending and Renting Ar...

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Jewish owner] is renting [the article] to [the non-Jew] for a week or for a month,6 if the rental did not include the Shabbos, i.e., if the non-Jew would not be allowed to perform work with the article(s) on Shabbos, he would slightly reduce the fee that he is paying. Now that they are rented to him without any stipulation, he may perform work with them on Shabbos. Therefore, when the non-Jew performs work [with these implements] on Shabbos directly after the day on which they were rented out to him, i.e., Friday, it appears as if he is acting as the agent of the Jewish [owner] who instructed him to perform work with them on Shabbos after renting them out to him the previous day.7 [This concern is taken into consideration,] since the Jewish [owner] profits from the fact that [the non-Jew] is permitted to perform work [with the implements] on Shabbos. Fundamentally, [the halachah] follows this view.8 ‫ב ֵישׁ אוְֹמ ִרים י ֶשַׁהֵכִּלים ֶשׁעוִֹשׂים ָבֶּהם ְמָלאָכה ְכּגוֹן ֵרַח ִים ְבָּמקוֹם ֶשֻׁמָתּר ְלַהְשִׂכּיָרם ְלָנְכ ִרי ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן‬ ‫רמ"ג יא וַּמֲחֵרָשׁה ְוַכיּוֵֹצא ָבֶהן ִמְשָּׁאר ְכֵּלי ֻאָמּנוּת ָאסוּר ְלַהְשִׂכּיָרם ְלָנְכ ִרי ְבֶּﬠֶרב ַשָׁבּת ְדֵּכיָון ֶשֵׁיּשׁ ֶרַוח ְלַה ִיְּשָׂרֵאל ְבַּמה‬ ‫ ִאם ָהָיה ַמְשִׂכּיר לוֹ חוּץ‬6‫ֶשַּׁהֵכִּלים ִנְשָׂכּ ִרים ְלָנְכ ִרי ַגּם ְבּיוֹם ַהַשָּׁבּת ִכּי ָידוַּﬠ הוּא ַאף ֶשַׁמְּשִׂכּיָרם לוֹ ְלָשׁבוַּﬠ אוֹ ְלֹחֶדשׁ‬ ‫ִמַשָׁבּתוֹת ֶשׁלּ ֹא ָהָיה ַרַשּׁאי ַלֲﬠשׂוֹת ָבֶּהם ְמָלאָכה ַגּם ְבַּשָׁבּת ָהָיה ַהָנְּכ ִרי פּוֵֹחת לוֹ ְמַﬠט ִמְשִּׂכירוּת ֶשׁנּוֵֹתן ַﬠְכָשׁו‬ ‫ְכֶּשַׁמְּשִׂכּיר לוֹ ְסָתם ְוֵישׁ לוֹ ְרשׁוּת ַלֲﬠשׂוֹת ַגּם ְבַּשָׁבּת ְלִפיָכ ְכֶּשַׁהָנְּכ ִרי עוֶֹשׂה ְמָלאָכה ְבַּשָׁבּת ָסמוּ ְליוֹם ֶשִׁהְשִׂכּיָרם לוֹ‬ ‫ ֵכּיָון ֶשֵׁיּשׁ‬7‫ְדַּה ְינוּ ֶﬠֶרב ַשָׁבּת ֲהֵרי ִנ ְרֶאה ְכִּאלּוּ עוֶֹשׂה ִבְּשִׁליחוּת ַה ִיְּשָׂרֵאל ֶשִׁצָּוּהוּ ַלֲﬠשׂוֹת ְבַּשָׁבּת ְכֶּשִׁהְשִׂכּיָרם לוֹ ֶאְתמוֹל‬ 8,‫ יב‬:‫ֶרַוח ְל ִיְשָׂרֵאל ְבַּמה ֶשּׁהוּא ַרַשּׁאי ַלֲﬠשׂוֹת ְבַּשָׁבּת ְוֵכן ִﬠָקּר‬ 3 It is, however, permitted to lend9 implements with which [forbidden] labor is performed10 to [a non-Jew] — even on Friday, close to nightfall.11 Since the Jewish [owner] does not profit from the fact that the non-Jew may perform work with them on Shabbos, [the non-Jew] does not appear to be acting as his agent. Even if [the Jewish owner] lends [the article] to [the non-Jew] on the condition that the non-Jew will lend him a different article after Shabbos — and thus the Jewish [owner] is profiting from lending [the article] to the non-Jew on Shabbos — [there is,] nevertheless, [no prohibition involved]. Our Sages did not enact a decree in this instance, since [the Jewish owner] is not taking an actual fee [for the use of the article]. ‫ ְדֵּכיָון ֶשֵׁאין ֶרַוח‬11,‫ ֻמָתּר ֲאִפלּוּ ְבֶּﬠֶרב ַשָׁבּת ָסמוּ ַלֲחֵשָׁכה יג‬10‫ לוֹ ֵכִּלים ֶשׁעוִֹשׂים ָבֶּהם ְמָלאָכה‬9 ‫ג ֲאָבל ְלַהְשִׁאיל‬ ‫ְל ִיְשָׂרֵאל ְבַּמה ֶשַּׁהָנְּכ ִרי ַרַשּׁאי ַלֲﬠשׂוֹת ָבֶּהם ְבַּשָׁבּת ֵאין ִנ ְרֶאה ְכִּאלּוּ עוֶֹשׂה ִבְּשִׁליחוּתוֹ יד ַוֲאִפלּוּ ִאם ַמְשִׁאילוֹ ִבְּתַנאי ַﬠל‬ ‫ְמָנת ֶשַׁיְּשִׁאיֶלנּוּ ַהָנְּכ ִרי ְכִּלי ַאֵחר ְלַאַחר ַהַשָּׁבּת טו ְו ִנְמָצא ֶשֵׁיּשׁ ֶרַוח ְלִיְשָׂרֵאל ְבַּמה ֶשַּׁמְּשִׁאיל ְלַהָנְּכ ִרי ַגּם ְבַּשָׁבּת ִמָכּל‬ ‫ טז‬:‫ָמקוֹם ֵכּיָון ֶשֵׁאינוֹ נוֵֹטל ְשִׂכירוּת ַמָמּשׁ ְבַּﬠד ֶזה ל ֹא ָגְזרוּ ֲחָכִמים‬ 4 It is forbidden to lend any article12 to a non-Jew on Shabbos.13 [Indeed,] because of the impression that might be created, it is even forbidden to lend [a non-Jew] an article [late] on Friday [afternoon] when it is so close to nightfall that the non-Jew will not have time to remove the article from the entrance of the Jewish [owner’s] home to the public domain while it is still day.14 For an observer who will see the non-Jew depart from the Jew’s home with the Jew’s article in his hand will suspect the Jewish [owner] of sending his possessions [to others] on Shabbos via this nonJew. It will not occur to him that [the Jewish owner] lent the article to [the nonJew] and that [the non-Jew] is taking it for his own purposes. [This prohibition applies] even in a town that does not have a public domain,15 but rather a karmelis. In this instance, there is no Scriptural prohibition, even for a Jew, to transfer an article to such a domain from a private domain. Nevertheless, according to Rabbinic Law, it is forbidden to transfer an article into such a domain,

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even via a non-Jew, except for a purpose associated with a mitzvah, as will be explained in sec. 307[:12]. Hence, [if the non-Jew takes the article out to such a domain, people] will suspect that [the Jewish owner] is violating the Rabbinic decree. ‫ ַוֲאִפלּוּ ְבֶּﬠֶרב ַשָׁבּת ִאם הוּא ָסמוּ ַלֲחֵשָׁכה ָכּל ָכּ ַﬠד ֶשֵׁאין ָשׁהוּת‬13,‫ ְלָנְכ ִרי ְבַּשָׁבּת יז‬12‫ד ָאסוּר ְלַהְשִׁאיל שׁוּם ֵחֶפץ‬ ‫ ִמְפֵּני ַמ ְרִאית ָהַﬠ ִין‬14,‫ַלָנְּכ ִרי ְלהוִֹציא ַהֵחֶפץ ִמֶפַּתח ֵבּיתוֹ ֶשׁל ַה ִיְּשָׂרֵאל ִל ְרשׁוּת ָהַרִבּים ִמְבּעוֹד יוֹם ָאסוּר ְלַהְשִׁאילוֹ יח‬ ‫ֶשָׁהרוֶֹאה ֶאת ַהָנְּכ ִרי יוֵֹצא ִמֵבּית ַה ִיְּשָׂרֵאל ְוֵחֶפץ ִיְשָׂרֵאל ְבָּידוֹ ַיְחשׁוֹד ֶאת ַה ִיְּשָׂרֵאל ֶשׁהוּא שׁוֵֹלַח ֲחָפָציו ְבַּשָׁבּת ַﬠל ְיֵדי‬ ‫ ֶאָלּא‬15,‫ָנְכ ִרי ֶזה ֶשׁלּ ֹא ַיֲﬠֶלה ַﬠל ַדְּﬠתּוֹ ֶשִׁהְשִׁאיל לוֹ ְוהוּא מוִֹציאוֹ ְלֹצֶר ַﬠְצמוֹ יט ַוֲאִפלּוּ ְבִּﬠיר ֶשֵׁאין ָבּהּ ְרשׁוּת ָהַרִבּים‬ ‫ַכּ ְרְמִלית כ ֶשֵׁאין ִאסּוּר ֶשׁל תּוָֹרה ֲאִפלּוּ ְלִיְשָׂרֵאל ְלהוִֹציא ְלתוָֹכהּ ֵמ ְרשׁוּת ַהָיִּחיד ַאף ַﬠל ִפּי ֵכן ֵכּיָון ֶשִׁמִּדְּבֵרי סוְֹפ ִרים‬ ‫ָאסוּר ְלהוִֹציא ֲאִפלּוּ ַﬠל ְיֵדי ָנְכ ִרי ֶשׁלּ ֹא ְלֹצֶר ִמְצָוה כא ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן ש"ז כב ִאם ֵכּן ַיְחְשׁדוּהוּ ֶשׁהוּא עוֵֹבר ַﬠל‬ ‫ִדְּבֵרי סוְֹפ ִרים‬: 5 When, however, a town is encompassed by an eruv, in which instance it is permitted to carry within it [on Shabbos],16 it is permitted to lend [a non-Jew an article]17 even on Shabbos, provided the non-Jew lives in the area encompassed by the eruv, where it is permitted to carry. [Moreover, license is granted] even if he lives in a place that is not encompassed by an eruv, but there is no reason for concern about the impression that might be created in the mind of an observer who sees [the non-Jew] depart from the house of the Jewish [owner]. (For example, the Jewish [owner’s] house is so far from the area outside the eruv [where the non-Jew lives] that a person who sees [the non-Jew] depart from the Jew’s home will not see him enter the area outside the eruv.)18 (Nevertheless, if [the Jewish owner] knows that the non-Jew will take the article beyond the town’s Shabbos limits19 [on Shabbos], he may not lend it to him on Shabbos. [The rationale:] When an article belonging to a Jew is in his possession during bein hashamashos,20 its Shabbos limits then become established as the same as those that [apply to its owner], i.e., [it may be taken] 2000 cubits [outside the town’s limits] in all directions, but no more.21 True, a person is not charged with [keeping] his articles within the Shabbos limits,22 just as he is not charged with having his articles rest on Shabbos.23Nevertheless, since the Shabbos limits for his articles became established within his domain, and they extend no further than 2000 cubits away from it, he cannot directly cause them to be taken beyond their Shabbos limits by giving them to a non-Jew. It is, however, permitted for him to show them to [the non-Jew] and tell him that he may take them himself.24 Since he does not actually hand them over to [the non-Jew, there is no prohibition involved]. There are authorities who even grant [the Jewish owner] license to hand [the articles] to the non-Jew, since it is [the non-Jew] who is taking them out of the Shabbos limits on his own initiative, for his own purposes. The Jewish [owner] is merely a [secondary] cause [in their being taken beyond the Shabbos limits]. Fundamentally, the halachah follows this view.25 There are authorities who differ with all the above and maintain that even in a city encompassed by an eruv — and even when the non-Jew lives in the area encompassed by the eruv — it is forbidden for [a Jewish owner] to lend [an article to a non-Jew] on Shabbos,or even on Friday if [the non-Jew] will not leave the entrance to [the Jew’s] home while it is still day. [The rationale:] An observer who will see [the non-Jew] leave the house of the Jewish [owner] on Shabbos with an article belonging to the Jew in his hand, might

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say that [the Jewish owner] sold the non-Jew the article on Shabbos or lent it to him for a prolonged period (i.e., more than thirty days, the [standard] duration of a loan).26 For on Shabbos, all that was permitted was to lend out an article for a short amount of time, as will be stated in sec. 307[:18]. Alternatively, (an observer) might say that [the Jewish owner] gave [the article] to [the non-Jew] as security, and it is forbidden to offer security on Shabbos, as will be stated there [307:20]. Or [an observer] might say that [the Jewish owner] gave [the article] to [the non-Jew] to fix or to perform work with it [for him]. And it is forbidden on Shabbos to give [a non-Jew] any article with which to perform work, even if [the non-Jew] works as a contractor and even if the [non-Jew’s] fee was established on Friday.27 With regard to the [actual] halachic ruling: In cases of necessity, leniency may be granted to lend articles out for a short time, as stated in the first opinion. If, however, [the Jewish owner] sold [the non-Jew] an article — even on Friday — or lent it to him for an extended period, i.e., more than thirty days, or gave it to him as security, or gave it to him to perform work with [for the Jew, the non-Jew] must leave the entrance of the [Jew’s] home [with it] while it is still day on Friday. This [restriction] applies even in a town encompassed by an eruv. For there is room for concern that one who sees [the non-Jew] leave the Jew’s house [with it]will find out that the Jewish [owner] sold [the article] to him, lent it to him for an extended period, gave it to him as security, or gave it to him to perform work for him — for indeed this is what happened. Therefore, he will suspect that [the Jewish owner] performed this activity on Shabbos.28In contrast, when [the non-Jew] borrowed the article for a short time, [there is no cause for concern]. Even if [an observer] discovers the truth, there are no grounds for suspicion at all, for even if he thinks that [the owner] lent it to him for a short while on Shabbos, [no prohibition is involved,] for on Shabbos one may lend out an article for a short while. ‫ ֲאִפלּוּ ְבַּשָׁבּת כג ִאם )א( ַהָנְּכ ִרי ָדר ְבָּמקוֹם‬17‫ ֻמָתּר ְלַהְשִׁאילוֹ‬16‫ה ֲאָבל ְבִּﬠיר ַהְמֹעֶרֶבת ֶשֻׁמָּתּר ְלַטְלֵטל ְבּתוָֹכהּ‬ ‫ַהְמֹעָרב ֶשֻׁמָּתּר ְלַטְלֵטל בּוֹ כד אוֹ ֲאִפלּוּ ָדר ְבָּמקוֹם ֶשֵׁאינוֹ ְמֹעָרב ֶאָלּא ָבִּﬠ ְנָין ֶשֵׁאין ָלחוּשׁ ְלַמ ְרִאית ָהַﬠ ִין ֶשׁל ָהרוֶֹאה‬ ‫אוֹתוֹ יוֵֹצא ִמֵבּיתוֹ ֶשׁל ִיְשָׂרֵאל )ְכּגוֹן ֶשֵׁבּיתוֹ ֶשׁל ִיְשָׂרֵאל ָרחוֹק ָכּל ָכּ ִמָמּקוֹם ֶשֵׁאינוֹ ְמֹעָרב ָבִּﬠ ְנָין ֶשָׁהרוֶֹאה אוֹתוֹ יוֵֹצא‬ 18.(‫ִמֵבּיתוֹ ֶשׁל ִיְשָׂרֵאל ֵאינוֹ רוֶֹאה ְכֶּשׁהוּא יוֵֹצא ְלָמקוֹם ֶשֵׁאינוֹ ְמֹעָרב כה‬ ‫ ָאסוּר ְלַהְשִׁאילוֹ ְבַּשָׁבּת כו ְלִפי ֶשֶׁחְפצוֹ ֶשׁל ִיְשָׂרֵאל‬19‫וִּמָכּל ָמקוֹם ִאם ָידוַּﬠ לוֹ )ב( ֶשַׁהָנְּכ ִרי יוִֹליֶכנּוּ ַהיּוֹם חוּץ ַלְתּחוּם‬ ‫ ְוַאף ֶשֵׁאין‬21,‫ ָקנוּ ֶאְצלוֹ ְשִׁביָתה ִבְּשִׁביָתתוֹ ְדַּה ְינוּ ַאְלַפּ ִים ַאָמּה ְלָכל רוַּח ְול ֹא יוֵֹתר כז‬20‫ֶשָׁהיוּ ִבּ ְרשׁוּתוֹ ְבֵּבין ַהְשָּׁמשׁוֹת‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשָׁקּנוּ ְשִׁביָתה ֶאְצלוֹ ְוֵאין‬23,‫ ֵכָּליו ְכּמוֹ ֶשֵׁאינוֹ ְמֻצֶוּה ַﬠל ְשִׁביַתת ֵכָּליו כח‬22,‫ָאָדם ֻמְזָהר ַﬠל ְתּחוּם‬ ‫ָלֶהם ֶאָלּא ַאְלַפּ ִים ַאָמּה ָאסוּר לוֹ ִלְגרוֹם ָלֶהם ְבָּיַד ִים ֶשׁיּוְּבאוּ חוּץ ַלְתּחוּם ַﬠל ְיֵדי ֶשׁמּוְֹסרוֹ ְבַּיד ָנְכ ִרי ֲאָבל ֻמָתּר‬ ‫ ֵכּיָון ֶשֵׁאינוֹ מוְֹסָרם לוֹ ְבָּיַד ִים כט ְוֵישׁ ַמִתּי ִרין ל ֲאִפלּוּ ִלְמסוֹר לוֹ ְבָּיַד ִים ֵכּיָון‬24 ‫ְלַה ְראוָֹתם לוֹ ְולוַֹמר לוֹ ֶשִׁיְּטֵּלם ֵמַﬠְצמוֹ‬ 25,‫ לא‬.‫ֶשַׁהָנְּכ ִרי הוּא ַהמּוִֹציָאן חוּץ ַלְתּחוּם ִמַדְּﬠתּוֹ ְלֹצֶר ַﬠְצמוֹ ְוַה ִיְּשָׂרֵאל ֵאינוֹ ֶאָלּא גּוֵֹרם ְבָּﬠְלָמא ְוֵכן ִﬠָקּר‬ ‫ְוֵישׁ חוְֹלִקין לב ַﬠל ָכּל ֶזה ְואוְֹמ ִרים ֶשֲׁאִפלּוּ ְבִּﬠיר ַהְמֹעֶרֶבת ַוֲאִפלּוּ ַהָנְּכ ִרי ָדר ַגּם ֵכּן ְבָּמקוֹם ַהְמֹעָרב ָאסוּר ְלַהְשִׁאילוֹ‬ ‫ְבַּשָׁבּת אוֹ ֲאִפלּוּ ְבֶּﬠֶרב ַשָׁבּת ֹכּל ֶשֵׁאינוֹ יוֵֹצא ִמֶפַּתח ֵבּיתוֹ ִמְבּעוֹד יוֹם ְלִפי ֶשָׁהרוֶֹאה אוֹתוֹ יוֵֹצא ִמֵבּית ִיְשָׂרֵאל ְבַּשָׁבּת‬ ‫ְוֵחֶפץ ִיְשָׂרֵאל ְבָּידוֹ י ֹאַמר ֶשָׁמַּכר לוֹ ֵחֶפץ ֶזה ְבַּשָׁבּת אוֹ ִהְלָוהוּ לוֹ ִלְזַמן ְמֻרֶבּה )ְדַּה ְינוּ יוֵֹתר ִמל' יוֹם ֶשִׁהיא ִנְקֵראת‬ ‫ ְול ֹא ִהִתּירוּ ְבַּשָׁבּת ֶאָלּא ְשֵׁאָלה ֶשׁהוּא ִלְזַמן מוָּﬠט ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסָמּן ש"ז לג אוֹ י ֹאַמר )ָהרוֶֹאה( ֶשׁ ְנָּתנוֹ‬26(‫ַהְלָוָאה‬ ‫לוֹ ְלַמְשׁכּוֹן ְוָאסוּר ִלֵתּן ַמְשׁכּוֹן ְבַּשָׁבּת ְכּמוֹ ֶשִׁיְּתָבֵּאר ָשׁם לד אוֹ י ֹאַמר ֶשׁ ְנָּתנוֹ לוֹ ְלַתְקּנוֹ ְוַלֲﬠשׂוֹת בּוֹ ְמָלאָכה ְוָאסוּר ִלֵתּן‬ 27.‫ְבַּשָׁבּת שׁוּם ָדָּבר ַלֲﬠשׂוֹת בּוֹ ְמָלאָכה ֲאִפלּוּ ְבַּקְבָּלנוּת לה ַוֲאִפלּוּ ָקַצץ ִﬠמּוֹ ֵמֶﬠֶרב ַשָׁבּת‬ ‫וְּלִﬠ ְנַין ֲהָלָכה ֵישׁ ְלָהֵקל ִבְּשֵׁאָלה ְבֵּﬠת ַהֹצֶּר ִכְּסָבָרא ָה ִראשׁוָֹנה לו ֲאָבל ִאם ָמַכר לוֹ ֲאִפלּוּ ְבֶּﬠֶרב ַשָׁבּת אוֹ ֶשִׁהְלָוהוּ לוֹ‬ ‫ִלְזַמן ְמֻרֶבּה יוֵֹתר ִמְשּׁ ִשׁים יוֹם אוֹ ֶשׁ ְנָּתנוֹ לוֹ ְלַמְשׁכּוֹן אוֹ ֶשׁ ְנָּתנוֹ ַלֲﬠשׂוֹת בּוֹ ְמָלאָכה ָצ ִרי ֶשֵׁיֵּצא ִמֶפַּתח ֵבּיתוֹ ִמְבּעוֹד‬ ‫יוֹם ֲאִפלּוּ ִהיא ִﬠיר ַהְמֹעֶרֶבת ְלִפי ֶשֵׁיּשׁ ָלחוּשׁ ֶשָׁמּא ִיָוַּדע ְלָהרוֶֹאה אוֹתוֹ יוֵֹצא ִמֵבּית ִיְשָׂרֵאל ֶשַׁה ִיְּשָׂרֵאל ְמָכרוֹ לוֹ אוֹ‬ ‫ ַמה ֶשֵּׁאין ֵכּן‬28‫ִהְלָוהוּ אוֹ ִמְשְׁכּנוֹ אוֹ ְנָתנוֹ לוֹ ַלֲﬠשׂוֹת בּוֹ ְמָלאָכה ֵכּיָון ֶשֵׁכּן הוּא ָהֱאֶמת ְוַיְחְשֵׁדהוּ ֶשָׁﬠָשׂה ֵכּן ְבַּשָׁבּת‬

12/14/2020, 12:29 PM

Shulchan Aruch: Chapter 246 - Laws Governing Lending and Renting Ar...

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https://www.chabad.org/library/article_cdo/aid/3447012/jewish/Shulcha...

‫ לז‬:‫ִבְּשֵׁאָלה ְכֶּשׁ ִיָּוַּדע לוֹ ָהֱאֶמת ֵאין ַכּאן ֲחָשׁד ְכָּלל ַאף ִאם ִיְדֶמה לוֹ ֶשִׁהְשִׁאילוֹ ְבַּשָׁבּת ֶשֲׁהֵרי ֻמָתּר ְלַהְשִׁאיל ְבַּשָׁבּת‬ 6 All the above applies with regard to articles belonging to a Jew. When, by contrast, a non-Jew comes on Shabbos to retrieve his own articles that he had entrusted to a Jew for safekeeping, the Jew may give them to him, even though [the non-Jew] will take them out to the public domain,29 as will be stated in sec. 325[:3].30 Consult that source for more details concerning these laws. ‫ו ְוָכל ֶזה ַבֲּחָפִצים ֶשׁל ִיְשָׂרֵאל ֲאָבל ֲחָפִצים ֶשׁל ָנְכ ִרי ֶשָׁהיוּ ֻמְפָקִדים ְבַּיד ִיְשָׂרֵאל וָּבא ִלְטּלוֹ ְבַּשָׁבּת ָיכוֹל ִלְתּנוֹ לח ְוַאף‬ ‫ ַﬠֵיּן ָשׁם ַתְּשׁלוּם ִדּיִנים ֵאלּוּ‬30,‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שכ"ה לט‬29‫ַﬠל ִפּי ֶשׁיּוִֹציֶאנּוּ ִל ְרשׁוּת ָהַרִבּים‬: 7 It is forbidden to lend out an animal to a non-Jew to perform work,31 for the nonJew will also perform work with it on Shabbos,and a person is commanded to have his livestock rest on Shabbos, as it is written:32 “…So that your ox and your donkey may rest.” Indeed, it is forbidden by Scriptural Law to even rent out an animal [to a non-Jew], even if he rents it out many days before Shabbos.33Even if [the Jewish owner] stipulates with the non-Jew that he will do nothing with the animal on Shabbos, and the non-Jew promises, it is of no consequence, because the non-Jew is not trusted in this regard for the reason to be explained in sec. 305[:36].34 Consult that source. ‫ז ָאסוּר ְלַהְשִׁאיל ְבֶּהְמתּוֹ ְלָנְכ ִרי ַלֲﬠשׂוֹת ָבּהּ ְמָלאָכה מ ִמְפֵּני ֶשַׁהָנְּכ ִרי עוֶֹשׂה ָבּהּ ַגּם ְבַּשָׁבּת ְוָאָדם ְמֻצֶוּה ַﬠל ְשִׁביַתת‬ ‫ ְלַמַﬠן ָינוַּח שׁוֹ ְר ַוֲחֹמֶר ְוַאף ְלַהְשִׂכּיָרהּ לוֹ ָאסוּר מג ִמן ַהתּוָֹרה מד ַאף ַﬠל ִפּי ֶשַׁמְּשִׂכּיָרהּ‬32,‫ְבֶּהְמתּוֹ מא ֶשֶׁנֱּאַמר מב‬ ‫ ַוֲאִפלּוּ ִאם ַמְתֶנה ִﬠמּוֹ ֶשׁלּ ֹא ַיֲﬠֶשׂה ָבּהּ ְכּלוּם ְבַּשָׁבּת ְוִהְבִטיַח לוֹ ֵאין ֶזה מוִֹﬠיל ִכּי ֵאין‬33,‫ַה ְרֵבּה ָיִמים ֹקֶדם ַהַשָּׁבּת מה‬ ‫ ַﬠֵיּן ָשׁם‬34,‫ַהָנְּכ ִרי ֶנֱאָמן ַﬠל ָכּ  מו ִמַטַּﬠם ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן ש"ה מז‬: 8 When does the above apply? When the Jew actually owns the animal. When, by contrast, a Jew rents an animal from a non-Jew, he may then rent it out or lend it to another non-Jew. Since he is not the actual owner of the animal, he is not commanded to have it rest on Shabbos.35 [Even in such a situation,] there is an authority who forbids lending out [the animal to a non-Jew], for there is room for question whether by renting the animal from the non-Jew and paying for the right to perform work with it, the Jew [actually] acquires the animal for the days for which he rented it from the non-Jew. Afterwards, when he [in turn] lends it to a non-Jew and the non-Jew performs work with it on Shabbos, the Jew transgresses [the command to] have his animal rest on Shabbos. This does not apply if he rents the animal to a non-Jew, because then [both opinions would allow the arrangement]. Even [according to the stringent opinion that] the Jew actually acquires the animal [by renting it], the non-Jew also acquires it when he rents it from the Jew. Thus the Jew is not responsible for having it rest on Shabbos. It is preferable to give weight to the words of the authority [who forbids a Jew who rented an animal from lending it to a non-Jew].36 ‫ח ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים ְכֶּשׁגּוּף ַהְבֵּהָמה ֶשׁל ִיְשָׂרֵאל ֲאָבל ִיְשָׂרֵאל ֶשָׁשַּׂכר ְבֵּהָמה ִמָנְּכ ִרי ָיכוֹל ַלֲחזוֹר וְּלַהְשִׂכּיָרהּ אוֹ‬ 35,‫ מח‬.‫ְלַהְשִׁאיָלהּ ְלָנְכ ִרי ַאֵחר ְדֵּכיָון ֶשֵׁאין גּוּף ַהְבֵּהָמה ֶשׁלּוֹ ֵאינוֹ ְמֻצֶוּה ַﬠל ְשִׁביָתָתהּ‬ ‫ְוֵישׁ ִמי ֶשׁאוֵֹסר מט ְלַהְשִׁאיָלהּ ְלִפי ֶשֵׁיּשׁ ְלִהְסַתֵּפּק נ ֶשָׁמּא ַﬠל ְיֵדי ַהְשִּׂכירוּת ֶשְׁשָּׂכָרהּ ַה ִיְּשָׂרֵאל ֶשׁנּוֵֹתן ָדִּמים ְלַהָנְּכ ִרי‬ ‫ַבֲּﬠָדהּ ְכֵּדי ֶשׁ ְיֵּהא ַרַשּׁאי ַלֲﬠשׂוֹת ָבּהּ ְמָלאָכה ִנְקֶנה לוֹ ַﬠל ְיֵדי ָכ ַהְבֵּהָמה ְלָיִמים ֵאלּוּ ֶשְׁשָּׂכָרהּ לוֹ ֵמַהָנְּכ ִרי וְּכֶשׁחוֵֹזר‬ ‫וַּמְשִׁאיָלהּ ְלָנְכ ִרי ְוַהָנְּכ ִרי עוֶֹשׂה ָבּהּ ְמָלאָכה ְבַּשָׁבּת עוֵֹבר ַהִיְּשָׂרֵאל ִמשּׁוּם ְשִׁביַתת ְבֶּהְמתּוֹ ַמה ֶשֵּׁאין ֵכּן ְכֶּשׁחוֵֹזר‬ ‫וַּמְשִׂכּיָרהּ ְלָנְכ ִרי ֻמָתּר ִמָמּה ַנְפָשׁ ֶשִׁאם ִנְקֶנה גּוּף ַהְבֵּהָמה ְל ִיְשָׂרֵאל ִנְקֶנה ַגם ֵכּן ְלָנְכ ִרי ֶשְׁשָּׂכָרהּ ִמֶמּנּוּ ְוֵאין ַה ִיְּשָׂרֵאל‬

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Shulchan Aruch: Chapter 246 - Laws Governing Lending and Renting Ar...

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36,‫ נב‬:‫ְמֻצֶוּה ַﬠל ְשִׁביָתָתהּ נא)ג( ְוטוֹב ָלחוּשׁ ִלְדָבָריו‬ 9 It is permissible to rent out or lend one’s animal to a non-Jew on the condition that he will return it before Shabbos. If the non-Jew violates this condition, retains possession of the animal, and does not return it before Shabbos, the Jewish [owner] should privately declare [the animal] ownerless before Shabbos.37In that instance, he is not commanded to have it rest on Shabbos, for it is no longer his, since he declared it ownerless. True, according to Rabbinic Law, a declaration to relinquish ownership is not at all effective unless it is made in the presence of three people. For when there are three people present, the person is certainly declaring it ownerless with a full heart and there is no suspicion of guile, since one of the three can immediately acquire it from its ownerless state, and the other two can testify that he acquired it while it was ownerless. Thus [the previous owner] who declared it ownerless cannot retract his declaration and expropriate it from him. Nevertheless, [in the instance at hand,] even though [the Jewish owner] declares [the animal] ownerless privately, he is certainly declaring it ownerless wholeheartedly [because he is doing so in order] that he will not violate a Scriptural prohibition.38 Nevertheless, another person may not acquire [the animal] even if [the owner] declared it ownerless in the presence of three people, as is required with regard to other ownerless articles. Since he is declaring it ownerless only to remove his responsibility for the violation of the prohibition [against his animal working on] Shabbos, it can be assumed that he is declaring it ownerless only for the Shabbos day,39[and only] for the time that the non-Jew performs work with it. [This is entirely effective,] because a declaration that property is ownerless for a day or even an hour is legally binding for that day or for that hour, as will be stated in Choshen Mishpat, sec. 273.40 On Saturday night, it immediately reverts to him and no one else may take possession of it. Moreover, even on Shabbos, the animal is ownerless only at the time when [the non-Jew] performs work with it, for [the Jewish owner] declared it ownerless only to be saved from the prohibition that the non-Jew [would cause him to violate by] working [with the animal] on Shabbos. Accordingly, during the time that [the nonJew] does not perform work with it, the ownership reverts [to the Jew] and no other person can acquire it (except during the time the non-Jew is working with it. And, at that time, the non-Jew will not let another person [acquire it in any case]. Moreover, even if the non-Jew would allow [another person to acquire it then, that acquisition would not be effective]. For at the moment [the other person seeks to] acquire it, [the animal] is not performing work for the non-Jew, and [consequentially] it reverts to the Jew’s [ownership].) ‫ט ֻמָתּר ְלַהְשִׂכּיר אוֹ ְלַהְשִׁאיל ְבֶּהְמתּוֹ ְלָנְכ ִרי וְּלַהְתנוֹת ִﬠמּוֹ ֶשַׁיֲּחִזיֶרָנּה לוֹ ֹקֶדם ַהַשָּׁבּת נג ְוִאם ָﬠַבר ַהָנְּכ ִרי ַﬠל ְתָּנאוֹ‬ ‫ ֶשָׁאז ֵאינוֹ ְמֻצֶוּה ַﬠל ְשִׁביָתָתהּ‬37,‫ְוִﬠְכָּבהּ ְול ֹא ֶהֱחִזיָרהּ ֹקֶדם ַהַשָּׁבּת ַיְפִקיֶרָנּה ַה ִיְּשָׂרֵאל ֵבּינוֹ ְלֵבין ַﬠְצמוֹ ֹקֶדם ַהַשָּׁבּת נד‬ ‫ֵכּיָון ֶשֵׁאיָנהּ ֶשׁלּוֹ ֶשְׁכָּבר ִהְפִקיָרהּ‬. ‫ְוַאף ַﬠל ִפּי ֶשִׁמִּדְּבֵרי סוְֹפ ִרים ָכּל ֶהְפֵקר ֶשֵׁאינוֹ ִבְּפֵני ְשׁ ָשׁה ֵאינוֹ ֶהְפֵקר נה ְכָּלל ֶשְׁכֶּשֵׁיּשׁ ְשׁ ָשׁה ְבַּוַדּאי הוּא ַמְפִקיר‬ ‫ְבֵּלב ָשֵׁלם ְוֵאין ַכּאן ֲחַשׁשׁ ַהֲﬠָרָמה ֶשֲׁהֵרי ֶאָחד ֵמַהְשּׁ ָשׁה ָיכוֹל ִלְזכּוֹת ִמָיּד ַבֶּהְפֵקר ַהֶזּה ְוַהְשַּׁנ ִים ַה ִנְּשָׁא ִרים ְיכוִֹלים‬ ‫ְלָהִﬠיד לוֹ ֶשָׁזָּכה ֵמַהֶהְפֵקר ְול ֹא יוַּכל ַהַמְּפִקיר ַלֲחזוֹר בּוֹ וְּלהוִֹציאוֹ ִמֶמּנּוּ נו ִמָכּל ָמקוֹם ַאף ַﬠל ִפּי ֶשַׁמְּפִקיר ֵבּינוֹ ְלֵבין‬ 38,‫ נח‬.‫ַﬠְצמוֹ נז ְבַּוַדּאי ַמְפִקיר ְבֵּלב ָשֵׁלם ְכֵּדי ֶשׁ ִיָּנֵּצל ֵמִאסּוּר ֶשׁל תּוָֹרה‬ ‫וִּמָכּל ָמקוֹם ֵאין ָאָדם ַאֵחר ָיכוֹל ִלְזכּוֹת ָבּהּ ֲאִפלּוּ ִאם ַמְפִקיָרהּ ִבְּפֵני ְשׁ ָשׁה ִכְּשָׁאר ֶהְפֵקר ְדֵּכיָון ֶשֵׁאיָנהּ ַמְפִקיָרהּ ֶאָלּא‬

12/14/2020, 12:29 PM

Shulchan Aruch: Chapter 246 - Laws Governing Lending and Renting Ar...

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https://www.chabad.org/library/article_cdo/aid/3447012/jewish/Shulcha...

‫ ְבָּשָׁﬠה‬39,‫ְכֵּדי ְלַהְפִקיַﬠ ֵמָﬠָליו ִאסּוּר ַשָׁבּת ִבְּלָבד )ד( ִאם ֵכּן ִמן ַהְסָּתם ֵאינוֹ ַמְפִקיָרהּ ֶאָלּא ְליוֹם ַהַשָּׁבּת ִבְּלָבד נט‬ ‫ֶשַׁהָנְּכ ִרי עוֶֹשׂה ָבּהּ ְמָלאָכה ֶשֶׁהְפֵקר ְליוֹם ֶאָחד אוֹ ֲאִפלּוּ ְלָשָׁﬠה ַאַחת ֲהֵרי הוּא ֶהְפֵקר ָגּמוּר ְלאוֹתוֹ יוֹם ְואוָֹתהּ ָשָׁﬠה ס‬ ‫ וְּבמוָֹצֵאי ַשָׁבּת ִמָיּד ִהיא חוֶֹזֶרת ִלְהיוֹת ֶשׁלּוֹ ְוֵאין שׁוּם ָאָדם ָיכוֹל ִלְזכּוֹת‬40,‫ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבֹּחֶשׁן ִמְשָׁפּט ִסָמּן רע"ג סא‬ ‫ָבּהּ ְוַאף ְבַּשָׁבּת ֵאיָנהּ ֶהְפֵקר ֶאָלּא ְבָּשָׁﬠה ֶשׁעוֶֹשׂה ָבּהּ ְמָלאָכה סב ֶשֲׁהֵרי ל ֹא ִהְפִקיָרהּ ֶאָלּא ְכֵּדי ְלִהָנֵּצל ֵמִאסּוּר ֲﬠִשַׂיּת‬ ‫ַהְמָּלאָכה ֶשַׁהָנְּכ ִרי עוֶֹשׂה ָבּהּ ְבַּשָׁבּת סג ְוִאם ֵכּן ְבָּשָׁﬠה ֶשֵׁאינוֹ עוֶֹשׂה ָבּהּ ְכּלוּם ִהיא חוֶֹזֶרת ִלְהיוֹת ֶשׁלּוֹ ְוֵאין שׁוּם ָאָדם‬ ‫ָיכוֹל ִלְזכּוֹת ָבּהּ )ֶאָלּא ְבָּשָׁﬠה ֶשַׁהָנְּכ ִרי עוֶֹשׂה ָבּהּ ְוָאז ל ֹא ַי ִנּיֶחנּוּ ַהָנְּכ ִרי ְוַאף ִאם ַי ִנּיֶחנּוּ ַהָנְּכ ִרי ִמָכּל ָמקוֹם אוָֹתהּ ֶרַגע‬ (‫ֶשׁזּוֶֹכה ָבּהּ ִהיא ְבֵּטָלה ִמְמֶּלאֶכת ַהָנְּכ ִרי ְוחוֶֹזֶרת ִהיא ִלְהיוֹת ֶשׁל ִיְשָׂרֵאל סד‬: 10 [Alternatively,] if [the Jewish owner] desires, before Shabbos, he may transfer the actual ownership of the animal to [the non-Jew] for the Shabbos day by saying directly to [the non-Jew], “My animal is acquired by you.” In such an instance, the non-Jew intends to acquire the animal, and this statement brings about a transfer of the ownership, since the animal is in the domain of the non-Jew.41 If, however, [the Jewish owner] makes this statement outside the presence of the non-Jew, the non-Jew does not acquire [the animal] at all. ‫י ְוִאם הוּא רוֶֹצה ָיכוֹל ְלַהְקנוֹת גּוּף ַהְבֵּהָמה ְלָנְכ ִרי ֶזה ְליוֹם ַהַשָּׁבּת ֹקֶדם ַהַשָּׁבּת ְוהוּא ֶשׁיּ ֹאַמר לוֹ סה ְבָּפָניו ְבֶּהְמִתּי‬ ‫ ֲאָבל ִאם אוֵֹמר ֵכּן ֶשׁלּ ֹא‬41,‫ְקנוָּיה ְל ֶשָׁאז ִמְתַכֵּוּן ַהָנְּכ ִרי ִלְקנוָֹתהּ סו ְוִהיא ִנְקֵנית לוֹ ַבֲּאִמיָרה זוֹ ֵכּיָון ֶשִׁהיא ִבּ ְרשׁוּתוֹ סז‬ ‫ סח‬:‫ְבָּפָניו ל ֹא ְקָנָאהּ ַהָנְּכ ִרי ְכָּלל‬ 11 All the above applies after the fact, i.e., when [the Jewish owner] already rented out or lent out [his animal] to the non-Jew in a permitted manner, stipulating with him that he will return it before Shabbos. Initially, however, it is forbidden to rent out or lend out [an animal to a non-Jew] without a stipulation, relying on the fact that he will declare [the animal] ownerless or transfer ownership of it to the nonJew when42 Shabbos arrives.43 [The rationale:] It is public knowledge that this animal belongs to the Jew, but the declaration of it as ownerless or the transfer of ownership will not be made public knowledge.44 [Hence,] there is concern about the impression that might be created.45 There are authorities who, even as an initial preference, permit [an animal] to be rented out or lent out [to a non-Jew without making a stipulation], relying on the fact that when46 Shabbos arrives, [the Jew] will declare [the animal] ownerless or transfer ownership of it to the non-Jew in the presence of three [other] Jews. [The rationale:] Because of the three Jews, the matter will be publicized to anyone who knows that the animal belongs to a Jew.47 One may rely on their words in a pressing situation. For example, a Jew who owns fields and cannot [find] a non-Jew [who will undertake] to work them under a sharecropping arrangement unless he also rents oxen with which to plow [to the non-Jew]. He cannot prevent the non-Jew from plowing with them on Shabbos and he cannot place complete responsibility on [the non-Jew for the oxen] even if they appreciate or depreciate [in value] or die because of forces beyond his control, in the manner that will be explained.48 [In such a situation, the Jewish owner] is permitted to declare [the oxen] ownerless in the presence of three [Jews]. It is preferable to instruct him to declare them ownerless in the presence of the town’s Rabbinical judges. They will explain to him the concept of declaring property ownerless, i.e., that it involves wholeheartedly declaring [the oxen] ownerless and not demanding payment for them from the non-Jew even if a loss concerning [the oxen] was caused on Shabbos due to [the non-Jew’s] negligence. [Moreover,] they will publicize the fact that [the oxen] were declared ownerless to everyone, thereby eliminating any concern regarding the impression that may be created.

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Shulchan Aruch: Chapter 246 - Laws Governing Lending and Renting Ar...

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https://www.chabad.org/library/article_cdo/aid/3447012/jewish/Shulcha...

Similarly, such a practice may be permitted for the sake of a mitzvah, e.g., sending esrogim [to other communities] via an animal [owned by a Jew, that is ridden] by a non-Jew, as will be explained in sec. 655,49 if [the Jewish owner] declares his animal ownerless in the presence of three [Jews. Moreover,] if the above is not possible, [the Jewish owner] may declare his animal ownerless even privately, for when a purpose associated with a mitzvah is involved, no concern is paid to the impression that may arise. When, however, a purpose associated with a mitzvah is not involved and the situation is not pressing, such a practice should not be permitted as an initial preference. [This applies] even if [the Jewish owner] desires to publicize that he declared the animal ownerless or transferred the ownership of the animal to the non-Jew for the Shabbos day. For it is possible to find many who know of [the animal] being rented or lent out, since that encompasses the entire week, but do not know of [the animal] being declared ownerless, or ownership of it having been transferred, which relates to Shabbos alone. Thus it will appear to them that on Shabbos as well, the animal is merely rented or lent out to the non-Jew, but the animal itself belongs to the Jew, just as it does on all other days of the week. [Leniency may be granted] when the animal itself has been acquired by the nonJew, even during the weekdays.50 [This leniency applies] even when [the Jewish owner] did not transfer ownership of the animal in a complete manner to the extent that the [non-Jew] has the prerogative of selling the animal and giving the Jewish owner the money he received for it. Instead, [the Jewish owner] only transferred ownership with regard to its appreciation or depreciation [in value] and [the nonJew’s] responsibility in the event of its death, i.e., [the Jewish owner] had the animal’s worth evaluated for the non-Jew51 at the time he rented or lent it out to him. If it appreciated in value at the end of the duration of the rental or the loan, the addition in its worth would belong to the non-Jew.52 [Conversely,] if it depreciated in value, [the non-Jew] would be obligated to pay the difference [to the Jewish owner] from his own resources, even though the depreciation came about due to forces beyond his control. Similarly, if the animal died, even as a result of forces beyond his control, [the non-Jew] would be obligated to reimburse [the Jew for it]. Thus the entire profit and loss resulting from this animal are the non-Jew’s, as if it actually belonged to him. The Jew is therefore no longer commanded that [this animal] rest on Shabbos. Although the actual animal itself is under lien to [the Jew], and thus the non-Jew may not sell it without [the Jew’s] consent, nevertheless, as long as the [animal] is mechuseress guveina,53i.e., [the Jew] has yet to take [the animal] from the nonJew’s home to his own, it is considered as the non-Jew’s animal.54 For the Jewish [owner] has nothing but a lien on it; all the loss and profit [derived from the animal] belong to the non-Jew. There is no concern about the impression that may be created, since [the animal] belongs to the non-Jew not only on Shabbos, but throughout the duration of the time it was rented out or lent out, even on the weekdays. This being so, [the situation] resembles one in which a person sells his animal to a non-Jew, and the non-Jew performs labor with it on Shabbos. In such a situation, there is no concern about the impression that could be created, because the matter [of the sale] is public knowledge. Nevertheless, since [in our case] he did not actually sell [the animal] to [the non-Jew, the Jew] should publicize that he carried out [the arrangement] in a permitted fashion.55 For a person should do everything he can to

12/14/2020, 12:29 PM

‫‪https://www.chabad.org/library/article_cdo/aid/3447012/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 246 - Laws Governing Lending and Renting Ar...‬‬

‫‪remove any suspicions involving him that might possibly arise.‬‬ ‫יא ְוָכל ֶזה ְבִּדיֲﬠַבד ֶשְׁכָּבר ִהְשִׂכּיָרהּ אוֹ ִהְשִׁאיָלהּ ְלָנְכ ִרי ְבֶּהֵתּר ֶשִׁהְתָנה ִﬠמּוֹ ֶשַׁיֲּחִזיֶרָנּה לוֹ ֹקֶדם ַהַשָּׁבּת ֲאָבל ְלַכְתִּחָלּה‬ ‫ָאסוּר ְלַהְשִׂכּיָרהּ אוֹ ְלַהְשִׁאיָלהּ ְסָתם ַﬠל ְסַמ ֶשְׁכֶּשַׁיִּגּיַﬠ‪ַ 42‬הַשָּׁבּת‪ַ 43‬יְפִקיֶרָנּה סט אוֹ ַיְקֶנה אוָֹתהּ ְלַהָנְּכ ִרי ע ְלִפי‬ ‫ֶשְׁמֻּפ ְרָסם ָלַרִבּים ֶשִׁהיא ֶבֱּהַמת ִיְשָׂרֵאל ְוַהֶהְפֵקר ְוַהַהְקָנָאה ֵאיָנן ְמֻפ ְרָסִמים ְכָּלל‪ְ 44‬וֵישׁ ַכּאן ֲחַשׁשׁ ַמ ְרִאית ָהַﬠִין‪ .‬‬ ‫עא‪45,‬‬ ‫ְוֵישׁ ַמִתּי ִרין עב ְלַהְשִׂכּיר אוֹ ְלַהְשִׁאיל ְלַכְתִּחָלּה ַﬠל ְסַמ ֶשְׁכֶּשַׁיּ ִגּיַﬠ‪ַ 46‬הַשָּׁבּת ַיְפִקיֶרָנּה אוֹ ַיְקֶנה אוָֹתהּ ְלַהָנְּכ ִרי ִבְּפֵני‬ ‫ְשׁ ָשׁה ִיְשׂ ְרֵאִלים ֶשַׁﬠל ְיֵדי ַהְשּׁ ָשׁה ִיְשׂ ְרֵאִלים ִיְתַפּ ְרֵסם ַהָדָּבר ְלָכל ִמי ֶשׁיּוֵֹדַﬠ ֶשִׁהיא ֶבֱּהַמת ִיְשָׂרֵאל‪47.‬‬ ‫ְוֵישׁ ִלְסמוֹ ַﬠל ִדְּבֵריֶהם ִבְּשַׁﬠת ַהְדַּחק עג ְכּגוֹן ִמי ֶשֵׁיּשׁ לוֹ ָשׂדוֹת ְוִאי ֶאְפָשׁר לוֹ ִלְתָּנן ְלָנְכ ִרי ַבֲּא ִריסוּת ֶאָלּא ִאם ֵכּן‬ ‫ַיְשִׂכּיר לוֹ ַגּם ְשָׁו ִרים ַלֲחרוֹשׁ ָבֶּהם ְוִאי ֶאְפָשׁר לוֹ ְלָמ ְנעוֹ ֶשׁלּ ֹא ַיֲחרוֹשׁ ָבֶּהם ְבַּשָׁבּת ְוַגם ִאי ֶאְפָשׁר לוֹ ְלַהִטּיל ָﬠָליו ָכּל‬ ‫ַאֲחָריוּת ַהְשָּׁו ִרים ַאף ְלִﬠְנַין ֹיֶקר ְוזוֹל וִּמיָתה ְבֹּאֶנס ַﬠל ֶדֶּר ֶשִׁיְּתָבֵּאר‪ֲ 48‬אַזי ֵישׁ ְלַהִתּיר לוֹ ֶשַׁיְּפִקיֵרם ִבְּפֵני ג' עד ְוטוֹב‬ ‫ְלהוֹרוֹת לוֹ ֶשַׁיְּפִקיֵרם ִבְּפֵני ַדָּיֵּני ָהִﬠיר ְוֵהם ְיָפ ְרשׁוּ לוֹ ִﬠ ְנַין ַהֶהְפֵקר ֶשַׁיְּפִקיֵרם ְבֵּלב ָמֵלא ְול ֹא ִיְתַבּע ִמן ַהָנְּכ ִרי ֲאִפלּוּ ִאם‬ ‫ַﬠל ְיֵדי ְפִּשׁיעוּתוֹ ֶיֱאַרע ָבֶּהם ֶהְפֵסד ְבַּשָׁבּת עה ְוֵהם ְיַפ ְרְסמוּ ַהֶהְפֵקר ַלֹכּל ֶשׁלּ ֹא ִיְהֶיה ֲחַשׁשׁ ַמ ְרִאית ָהַﬠִין עו ְוֵכן ֵישׁ‬ ‫ְלַהִתּיר ְלֹצֶר ִמְצָוה ְכּגוֹן ִלְשׁלוַֹח ֶאְתרוֹ ִגים ַﬠל ְבֶּהְמתּוֹ ַﬠל ְיֵדי ָנְכ ִרי עז ַﬠל ֶדֶּר ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן תרנ"ה עח‪ִ 49,‬אם‬ ‫ַמְפִקיר ְבֶּהְמתּוֹ ִבְּפֵני ְשׁ ָשׁה ְוִאם ִאי ֶאְפָשׁר לוֹ ָיכוֹל ְלַהְפִקיר ֲאִפלּוּ ֵבּינוֹ ְלֵבין ַﬠְצמוֹ ֶשִׁלְּדַבר ִמְצָוה ֵאין ָלחוּשׁ ְלַמ ְרִאית‬ ‫ָהַﬠ ִין עט ֲאָבל ֶשׁלּ ֹא ְלֹצֶר ִמְצָוה ְוֶשׁלּ ֹא ִבְּשַׁﬠת ַהְדַּחק ֵאין ְלַהִתּיר ְלַכְתִּחָלּה ֲאִפלּוּ רוֶֹצה ְלַפ ְרֵסם ָלַרִבּים ֶשַׁמְּפִקיָרהּ אוֹ‬ ‫ֶשַׁמְּקֶנה גּוּף ַהְבֵּהָמה ְלַהָנְּכ ִרי ְליוֹם ַהַשָּׁבּת ְלִפי ֶשֶׁאְפָשׁר ֶשִׁיָּמְּצאוּ ַה ְרֵבּה ֶשׁיּוֹ ְדִﬠים ֵמַהְשִּׂכירוּת ְוַהְשֵּׁאָלה ֶשֵׁהן ְלָכל ְימוֹת‬ ‫ַהָשּׁבוַּﬠ ְוֵאיָנן יוְֹדִﬠים ֵמַהַהְפָקר )ה( ְוַהַהְקָנָאה פ ֶשֵׁהן ְלַשָׁבּת ִבְּלָבד ְוֵיָרֶאה ָלֶהם ֶשַׁגּם ְבַּשָׁבּת ִהיא ְשׂכוָּרה וְּשׁאוָּלה‬ ‫ִבְּלָבד ְלַהָנְּכ ִרי ְוגוּף ַהְבֵּהָמה ֶשׁל ִיְשָׂרֵאל ְכּמוֹ ְבָּכל ְימוֹת ַהָשּׁבוַּﬠ‪ .‬פא‬ ‫ֲאָבל ִאם ַגּם ִבּימוֹת ַהֹחל‪ 50‬גּוּף ַהְבֵּהָמה ָקנוּי ְלַהָנְּכ ִרי ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִהְקָנה לוֹ ִק ְנָין ָגּמוּר ֶשׁ ְיֵּהא ְרשׁוּת ְבָּידוֹ ְלָמְכָרהּ‬ ‫ְוִלֵתּן ְלַהִיְּשָׂרֵאל ָדֶּמיָה ֶאָלּא ל ֹא ִהְקָנה אוָֹתהּ לוֹ ַרק ְלִﬠְנַין ֹיֶקר ְוזוֹל ְוַאֲחָריוּת ִמיָתה פב ְדַּה ְינוּ ֶשָׁשּׁם אוָֹתהּ ְבָּדִמים‬ ‫ְלַהָנְּכ ִרי‪ְ 51‬בָּשָׁﬠה ֶשִׁהְשִׂכּיָרהּ אוֹ ִהְשִׁאיָלהּ לוֹ פג ְוִאם )ו( ִתְּתַיֵקּר ְבּסוֹף ֶמֶשׁ ְזַמן ְשִׂכירוּתוֹ אוֹ ְשִׁאיָלתוֹ ְכֶּשַׁיֲּחִזיֶרָנּה‬ ‫ְלַהִיְּשָׂרֵאל ִיְהֶיה ָהֹעֶדף ְלַהָנְּכ ִרי‪ְ 52‬וִאם תּוַּזל ִיְתַחֵיּב ְלַשֵׁלּם לוֹ ָהֹעֶדף ִמֵבּיתוֹ ַאף ַﬠל ִפּי ֶשׁהוּא ָאנוּס ְבּזוֹל ֶזה ְוֵכן ִאם‬ ‫ָתּמוּת ֲאִפלּוּ ְבֹּאֶנס ִיְתַחֵיּב ְלַשֵׁלּם ְו ִנְמָצא ֶרַוח ְבֵּהָמה זוֹ ְוֶחְסרוָֹנהּ ַהֹכּל ְלָנְכ ִרי ְכִּאלּוּ ָה ְיָתה ְבֶּהְמתּוֹ ַמָמּשׁ ְלִפיָכ ֵאין‬ ‫ַה ִיְּשָׂרֵאל ְמֻצֶוּה ַﬠל ְשִׁביָתָתהּ ֶשַׁאף ֶשׁגּוּף ַהְבֵּהָמה ְמֻשְׁﬠָבּד לוֹ ֶשׁלּ ֹא יוַּכל ַהָנְּכ ִרי ְלָמְכָרהּ ֶשׁלּ ֹא ִמַדְּﬠתּוֹ ִמָכּל ָמקוֹם ָכּל‬ ‫ְזַמן ֶשִׁהיא ְמֻחֶסֶּרת גּוַּב ְיָנא‪ֶ 53‬שֲׁﬠַד ִין ל ֹא ָגָבה אוָֹתהּ ִמֵבּית ַהָנְּכ ִרי ְלֵביתוֹ ֲהֵרי ִהיא ְכֶּבֱהַמת ַהָנְּכ ִרי פד‪ֵ 54,‬כּיָון ֶשֵׁאין‬ ‫‪ְ.‬לַה ִיְּשָׂרֵאל ָﬠֶליָה ֶאָלּא ִשְׁﬠבּוּד ְבָּﬠְלָמא פה ְוָכל ֶחְסרוָֹנהּ ְו ִר ְוָחהּ ְלַהָנְּכ ִרי‬ ‫ְוֵאין ָלחוּשׁ ְלַמ ְרִאית ָהַﬠִין ֵכּיָון ֶשֵׁאיָנהּ ֶשׁל ַהָנְּכ ִרי ְבַּשָׁבּת ְלָבד ֶאָלּא ְבָּכל ְזַמן ֶמֶשׁ ְשִׂכירוּתוֹ אוֹ ְשִׁאילוּתוֹ ֲאִפלּוּ ִבּימוֹת‬ ‫ַהֹחל ִאם ֵכּן ֲהֵרי ֶזה דוֶֹמה ְלמוֵֹכר ְבֶּהְמתּוֹ ְלָנְכ ִרי ְוַהָנְּכ ִרי עוֶֹשׂה ָבּהּ ְמָלאָכה ְבַּשָׁבּת ֶשֵׁאין ָשׁם ֲחַשׁשׁ ַמ ְרִאית ָהַﬠ ִין ְלִפי‬ ‫ֶשֵׁיּשׁ ִפּ ְרסוּם ַלָדָּבר וִּמָכּל ָמקוֹם ֵכּיָון ֶשׁלּ ֹא ְמָכָרהּ לוֹ ַמָמּשׁ )ז( ֵישׁ לוֹ ְלַפ ְרֵסם ָלַרִבּים ֶשָׁﬠָשׂה ֶדֶּר ֶהֵתּר פו‪ֶ 55,‬שָׁכּל‬ ‫ַמה ֶשֶּׁאְפָשׁר לוֹ ַלֲﬠשׂוֹת ְלהוִֹציא ֶאת ַﬠְצמוֹ ִמיֵדי ֲחָשׁד ֵישׁ לוֹ ַלֲﬠשׂוֹת‪ :‬פז‬ ‫‪12 Similarly, [the Jewish owner] may rent or lend out [an animal] to a non-Jew [in‬‬ ‫‪the following manner]: He should warn [the non-Jew] not to perform work with it‬‬ ‫‪on Shabbos, [telling him that] if he violates this stipulation and performs work‬‬ ‫‪[with the animal on Shabbos], it is acquired by him for the Shabbos day, and he is‬‬ ‫‪obligated for any losses incurred on Shabbos, [even]by forces beyond his control.‬‬ ‫‪[The Jewish owner] should have [this agreement] written up [and certified] by the‬‬ ‫‪non-Jewish legal authorities. Thus, should the non-Jew perform labor with [the‬‬ ‫‪animal] on Shabbos, it is not the Jew’s animal at all, because the non-Jew already‬‬ ‫‪acquired it to the extent that he is liable for losses incurred on Shabbos, [even]by‬‬ ‫‪forces beyond his control. Even though [the non-Jew] acquires it only for Shabbos,‬‬ ‫‪there is no concern about the impression that may be created. [The rationale:] Since‬‬ ‫‪[the agreement is formalized by] a written document composed by the secular legal‬‬ ‫‪authorities, the matter will be publicized and made known.‬‬ ‫יב ְוֵכן ָיכוֹל ְלַהְשִׂכּיָרהּ אוֹ ְלַהְשִׁאיָלהּ ְלָנְכ ִרי ַﬠל ְיֵדי ֶשַׁיְּזִהיר אוֹתוֹ ֶשׁלּ ֹא ַיֲﬠֶשׂה ָבּהּ ְבַּשָׁבּת וְּבִאם ֶשַׁיֲּﬠבוֹר ַﬠל ְתָּנאוֹ‬ ‫ְוַיֲﬠֶשׂה ֲאַזי ִהיא ְקנוָּיה לוֹ ְליוֹם ַהַשָּׁבּת ְו ִיְתַחֵיּב ְבֹּאָנִסין ֶשֶׁיֶּא ְרעוּ ָלהּ ְבַּשָׁבּת ְוִיְכתּוֹב ֵכּן ְבַּﬠ ְרָכּאוֵֹתיֶהם ֶשׁ ִנְּמָצא ְכֶּשָׁבּא‬ ‫ַהָנְּכ ִרי ַלֲﬠשׂוֹת ָבּהּ ְבַּשָׁבּת ֵאיָנהּ ֶבֱּהַמת ִיְשָׂרֵאל ְכָּלל ֶשֲׁהֵרי ְקָנָאהּ ַהָנְּכ ִרי ְלִהְתַחֵיּב ְבֹּאָנֶסי ָה פח ְוַאף ֶשֵׁאיָנהּ ְקנוָּיה לוֹ‬

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‫‪9 of 14‬‬

Shulchan Aruch: Chapter 246 - Laws Governing Lending and Renting Ar...

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‫ פט‬:‫ֶאָלּא ְבַּשָׁבּת ִבְּלָבד ֵאין ָלחוּשׁ ְלַמ ְרִאית ָהַﬠִין ֵכּיָון ֶשָׁכַּתב ֵכּן ְבַּﬠ ְרָכּאוֵֹתיֶהם ֵישׁ ַלָדָּבר קוֹל וִּפ ְרסוּם‬ 13 When a Jew and a non-Jew are partners in [the ownership of] an animal that is used for grinding [grain] in a mill or the like, it is permitted for the non-Jew to perform work with it on Shabbos [under the following conditions]: Initially, at the time they purchase [the animal], the Jew should stipulate with the non-Jew that all of the profits for Shabbos will belong to the non-Jew alone, and, in compensation, the Jew alone will receive all the profits for one of the weekdays. When such an agreement is made at the beginning of their partnership, the entire animal itself is considered to be owned by [the non-Jew] alone on the Shabbasos and by the Jew alone on another day. The Jewish [partner] has no portion in the animal on the Shabbasos and he is not obligated to have it rest on those [Shabbos] days. If, afterwards, on his own accord, the non-Jew agrees to divide all of the profits equally with [the Jewish partner], this is permitted,56 as stated in sec. 245[:4]. Even if the responsibility for the animal57 during all the days of the week — even on Shabbos — is shared equally by them, the Jewish [partner] is not commanded that [the animal] rest on Shabbos, despite the fact that he shares responsibility for the animal on Shabbos. Since [the Jewish partner] stipulated with [the non-Jew] that [the non-Jew] alone will receive all the fees for Shabbos, the animal is considered as his alone on Shabbos, and the Jewish [partner] does not have a share in it at all [on that day]. The fact that [the Jewish partner shares in] the responsibility [for the animal on Shabbos]58 is an [additional] stipulation that the Jewish [partner] grantedthe non-Jew as a financial benefit [beyond what was obligatory], for on Shabbos, [by right, the animal and its responsibility] belongs to the non-Jew. The non-Jew [on his part] made an additional stipulation granting a financial benefit to the Jew [beyond what was obligatory] by sharing in the responsibility [for the animal] on one day during the week when the animal belongs to the Jew. ‫יג ִיְשָׂרֵאל ְוָנְכ ִרי ֶשֵׁהם ֻשָׁתִּפים ִבְּבֵהָמה ִלְטחוֹן ָבֵּרַח ִים ְוַכיּוֵֹצא ֵישׁ ֶהֵתּר ֶשַׁיֲּﬠֶשׂה ָבּהּ ַהָנְּכ ִרי ְבַּשָׁבּת ַﬠל ְיֵדי ֶשַׁיְּתֶנה ִﬠם‬ ‫ַהָנְּכ ִרי ַבְּתִּחָלּה ְבָּשָׁﬠה ֶשְׁקָּנאוָּה ֶשׁ ִיּטּוֹל ַהָנְּכ ִרי ָכּל ְשַׂכר ַהַשָּׁבּת ִבְּלַבדּוֹ ְוַה ִיְּשָׂרֵאל ִיטּוֹל ְכֶּנֶגד ֶזה ָכּל ְשַׂכר יוֹם ֶאָחד ְבֹּחל‬ ‫ִבְּלַבדּוֹ ֶשְׁכֶּשַׁמְּתֶנה ִﬠמּוֹ ֵכּן ִבְּתִחַלּת ַהֻשָּׁתּפוּת ֲהֵרי ֶזה ְכַּמְקֶנה לוֹ ִבְּלַבדּוֹ ָכּל גּוּף ַהְבֵּהָמה ְלַשָׁבּתוֹת וְּל ִיְשָׂרֵאל ִבְּלַבדּוֹ‬ ‫ְבּיוֹם ַאֵחר ְוֵאין ְלַהִיְּשָׂרֵאל ֵחֶלק ָבּהּ ְבַּשָׁבּתוֹת צ ְוֵאינוֹ ְמֻצֶוּה ַﬠל ְשִׁביָתָתהּ ְוִאם ַאַחר ָכּ ִנְתַרָצּה ַהָנְּכ ִרי ֵמֵאָליו ַלֲחלוֹק‬ ‫ צב‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן רמ"ה‬56,‫ִﬠמּוֹ ָכּל ַהָשָּׂכר ְבָּשֶׁוה ֲהֵרי ֶזה ֻמָתּר צא‬ ‫ הוּא ַﬠל ְשֵׁניֶהם ְבָּשֶׁוה ָכּל ְימוֹת ַהָשּׁבוַּﬠ ֲאִפלּוּ ְבַּשָׁבּת ַאף ַﬠל ִפּי ֵכן ֵאין ַה ִיְּשָׂרֵאל ְמֻצֶוּה‬57‫ַוֲאִפלּוּ ִאם ַאֲחָריוּת ַהְבֵּהָמה‬ ‫ַﬠל ְשִׁביָתָתהּ ֵמֲחַמת ֶשַׁאֲחָריוָּתהּ ַגּם ָﬠָליו ְבַּשָׁבּת ֵכּיָון ֶשִׁהְתָנה ִﬠמּוֹ ֶשׁ ִיּטּוֹל ָכּל ְשַׂכר ַהַשָּׁבּת ְלַﬠְצמוֹ ֲהֵרי ִהיא ְקנוָּיה לוֹ‬ ‫ ַגּם ַﬠל ַה ִיְּשָׂרֵאל ֶזהוּ ְתַּנאי ַאַחר ֶשִׁה ְר ִויַח ַה ִיְּשָׂרֵאל‬58‫ִבְּלַבדּוֹ ְלַשָׁבּת ְוֵאין ְלִיְשָׂרֵאל ֵחֶלק ָבּהּ ְכָּלל וַּמה ֶשַּׁאֲחָריוָּתהּ‬ ‫ְלַהָנְּכ ִרי ִמֶשּׁלּוֹ ְוִקֵבּל ַגּם ָﬠָליו ַאֲחָריוּת ַהַשָּׁבּת ֶשָׁאז ִהיא ֶשׁל ַהָנְּכ ִרי ְוַהָנְּכ ִרי ִה ְר ִויַח ִמֶשּׁלּוֹ ְלַה ִיְּשָׂרֵאל ְוִקֵבּל ַגּם ָﬠָליו‬ ‫ צג‬:‫ַאֲחָריוֹת יוֹם ֶאָחד ְבֹּחל ֶשָׁאז ִהיא ֶשׁל ַה ִיְּשָׂרֵאל‬ 14 If [the Jewish partner] did not make such a stipulation at the beginning of the partnership, he should not do so afterwards. True, even in such a situation, there is no prohibition [in having the animal perform work on Shabbos] because ofthe commandment to have one’s animal rest on Shabbos. For, in this situation, the Jewish [partner] is forced to accept that the non-Jew will not refrain from performing work with [the animal on Shabbos], since they already established the partnership and [the non-Jew] has a share in [the animal].59 Nevertheless, [the Jewish partner] is prohibited from taking the profits for one of the weekdays in return for those of Shabbos, for then he is taking profits for Shabbos without them being combined with those of the other days, as stated in sec. 245[:6]. In such a situation, when a stipulation was not made at the outset, rather than

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telling him: “You take the profits for Shabbos and I will take them for a weekday,” it is preferable60 for [the Jewish partner] to divide the entire weekly profits equally with [the non-Jew], for then he receives the Shabbos profits in combination with those of other days. Nevertheless, even this license is granted only when a great loss is involved. [In such a situation, the arrangement is permitted even]61 if the nonJew must perform labor on Shabbos with the animal and the Jewish partner must work in compensation for this on a weekday, as stated in the above source.62 ‫יד ְוִאם ל ֹא ִהְתָנה ִﬠמּוֹ ֵכּן ִבְּתִחַלּת ַהֻשָּׁתּפוּת ל ֹא ַיְתֶנה ִﬠמּוֹ ַאַחר ָכּ ֶשַׁאף ִאם ַﬠְכָשׁו ֵאין ַכּאן ִאסּוּר ִמשּׁוּם ְשִׁביַתת‬ ‫ְבֶּהְמתּוֹ ֶשֲׁהֵרי ַﬠְכָשׁו ֵאין ַהָנְּכ ִרי ִנְמָנע ִמַלֲּﬠשׂוֹת ָבּהּ ְמָלאָכה ְבַּﬠל ָכּ ְרחוֹ ֶשׁל ַה ִיְּשָׂרֵאל ֵמַאַחר ֶשְׁכָּבר ִנְשַׁתֵּתּף ְוֵישׁ לוֹ ֵחֶלק‬  ‫ ִמָכּל ָמקוֹם ֵישׁ ִאסּוּר ְבַּמה ֶשּׁנּוֵֹטל ֶרַוח יוֹם ֶאָחד ְבֹּחל ְכֶּנֶגד יוֹם ַהַשָּׁבּת ֶשֲׁהֵרי נוֵֹטל ְשַׂכר ַשָׁבּת ֶשׁלּ ֹא ְבַהְבָלָﬠה‬59‫ָבּהּ‬ ‫ ְכֶּשׁלּ ֹא י ֹאַמר לוֹ ְכָּלל ֹטל ַאָתּה‬60‫צד ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן רמ"ה צה וִּבְכגוֹן ֶזה ֶשׁלּ ֹא ִהְתנוּ ִמְתִּחָלּה יוֵֹתר ֵישׁ ֶהֵתּר‬ ‫ְבַּשָׁבּת ַוֲא ִני ְבֹּחל ֶאָלּא ַיֲחלוֹק ִﬠמּוֹ ָכּל ָהֶרַוח ֶשׁל ָכּל ְימוֹת ַהָשּׁבוַּﬠ ְבָּשֶׁוה ֶשָׁאז הוּא נוֵֹטל ְשַׂכר ַשָׁבּת ְבַּהְבָלָﬠה צו ֶאָלּא‬ ‫ ַגּם ַהָנְּכ ִרי ְבַּﬠְצמוֹ ָצ ִרי ַלֲﬠשׂוֹת ְמָלאָכה ְבַּשָׁבּת ִﬠם ַהְבֵּהָמה‬61‫ֶשַׁגּם ֶזה ֵאין ְלַהִתּיר ֶאָלּא ִבְּמקוֹם ֶהְפֵסד ָגּדוֹל צז ִאם‬ 62:‫ְוַה ִיְּשָׂרֵאל ַיֲﬠֶשׂה ְכֶּנְגדּוֹ ְבֹּחל ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ָשׁם‬ 15 [Moreover,] even when a great loss is involved or even when [the Jewish partner] does not desire to receive anything during the week to compensate for [the profits the non-Jew received on] Shabbos, [there is a halachic issue with the non-Jew performing work with the animal on Shabbos. True,]in such an instance, there is no prohibition for receiving the profits of Shabbos, nor for not having the animal rest on Shabbos, becausethe Jewish [partner] is forced to accept [the fact] that the nonJew will not refrain from performing work with [the animal on Shabbos]. Nevertheless, retroactively, a prohibition is involved, due to the fact that [the Jew] entered into a partnership with a non-Jew concerning an animal with which the non-Jew will perform labor on Shabbos against the will [of the Jewish partner]. [The Jewish partner] can correct the situation [in a number of ways, for example,] by stipulating with [the non-Jew] that if he performs labor with [the animal] on Shabbos, he will acquire it for the Shabbos day and become liable for any [loss] that occurs on Shabbos, [even] due to factors beyond his control. [The Jew] must draw up [a contract stating this], as explained above.63 Alternatively, he may transfer ownership [of the animal to the non-Jew] with regard to its appreciation or depreciation and his responsibility for it in the event of death due to forces beyond his control, as explained above.64 Alternatively, he may sell his share [to the non-Jew] in a completely binding transaction that, nevertheless, prevents the non-Jew from selling it without [the Jewish partner’s] consent. For example, instead of accepting payment for the animal, the Jewish partner] will consider the money owed to him as a loan that must be repaid when he requests payment. The non-Jew must then establish the animal as an apotiki for the debt. [That term implies that] as long as [the non-Jew] does not pay the debt with money, he can only satisfy the obligation by giving [the Jew his appropriate share in] this animal.65 Therefore, as long as [the non-Jew] has not given [the Jew] the money owed, [the non-Jew] may not sell [the animal] without the Jew’s consent. Nevertheless, [when the non-Jew performs work with the animal on Shabbos, the Jew] does not transgress because the animal did not rest on Shabbos, since, as of yet, he did not take possession of this animal as payment (for the debt). [Thus, he does not own it; his claim to it] is no more than a lien he has on it. [This is another way that — after selling his share to the non-Jew — the Jewish partner can prevent the non-Jew from selling the animal without his consent.] If he

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desires, he may take the animal to his home as security and consider its value owed to him as a loan, and tell [the non-Jew]: “If you will not pay me my share of the animal with money when I demand it, [that share of] the animal will be acquired by me at that time as collection of my debt.” He may then give the non-Jew the animal to work with. [Under this arrangement,] as long as [the non-Jew] does not give [the Jew] the money, [the non-Jew] may not sell [the animal] without [the Jew’s] consent. Nevertheless, [when the non-Jew performs work with the animal on Shabbos, the Jew] does not transgress because the animal did not rest on Shabbos,as long as he does not demand payment and thus does not acquire the animal in payment [for the debt]. [Such an agreement is acceptable,] provided [the Jew] does not tell [the non-Jew]: “If you do not pay me my share with money when I demand payment from you, [the appropriate share in the animal] will retroactively be acquired by me.” [Under such an agreement,] when he demands payment for his share from [the non-Jew] at the time of the division [of the assets and profits of the partnership], or when there is a loss [to the animal], or when the non-Jew desires to sell it, should [the non-Jew] not repay the money, [the animal] will have been owned retroactively by the Jew [for the entire time]. Thus he will have [retroactively] transgressed by not having his animal rest on Shabbos.66 ‫טו ְוַגם ִבְּמקוֹם ֶהְפֵסד ָגּדוֹל אוֹ ֲאִפלּוּ ֵאינוֹ רוֶֹצה ִלטּוֹל ְכָּלל ְבֹּחל ְכֶּנֶגד ַהַשָּׁבּת ַאף ֶשֵׁאין ִאסּוּר ִמשּׁוּם ְשַׂכר ַשָׁבּת ְול ֹא‬ ‫ִמשּׁוּם ְשִׁביַתת ְבֶּהְמתּוֹ ֵמַאַחר ֶשַׁהָנְּכ ִרי ֵאינוֹ ִנְמָנע ִמַלֲּﬠשׂוֹת ָבּהּ ְמָלאָכה ְבַּשָׁבּת ְבַּﬠל ָכּ ְרחוֹ ֶשׁל ַה ִיְּשָׂרֵאל ִמָכּל ָמקוֹם ֵישׁ‬ ‫ִאסּוּר ְלַמְפֵרַﬠ ְבַּמה ֶשּׁ ִנְּשַׁתֵּתּף ִﬠם ַהָנְּכ ִרי ִבְּבֵהָמה ֶשַׁהָנְּכ ִרי ַיֲﬠֶשׂה ָבּהּ ְמָלאָכה ְבַּשָׁבּת ְבַּﬠל ָכּ ְרחוֹ צח ְוֵישׁ ִתּקּוּן ְלֶזה ַﬠל‬ ‫ְיֵדי ֶשַׁיְּתֶנה ִﬠמּוֹ ֶשִׁאם ַיֲﬠֶשׂה ָבּהּ ְמָלאָכה ְבַּשָׁבּת ֲאַזי ִהיא ְקנוָּיה לוֹ ְליוֹם ַהַשָּׁבּת ְוִיְתַחֵיּב ָבֹּאָנִסין ֶשֶׁיֶּא ְרעוּ ְבַּשָׁבּת ְוִיְכתּוֹב‬ ‫ אוֹ ַﬠל ְיֵדי ֶשַׁיְּקֶנה לוֹ ַגּם ֶחְלקוֹ ְלִﬠ ְנַין ֹיֶקר ְוזוֹל וִּמיָתה ְבֹּאֶנס קא ְכּמוֹ ֶשִׁנְּתָבֵּאר‬63,‫ֵכּן צט ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה ק‬ 64,‫ קב‬.‫ְלַמְﬠָלה‬ ‫אוֹ ֲאִפלּוּ ִיְמכּוֹר לוֹ ֶחְלקוֹ ִבְּמִכיָרה ְגמוָּרה קג ְוַאף ַﬠל ִפּי ֵכן ל ֹא יוַּכל ַהָנְּכ ִרי ְלָמְכָרהּ ֶשׁלּ ֹא ִמַדְּﬠתּוֹ ְכּגוֹן ֶשִׁיְּזקוֹף ָﬠָליו‬ ‫ַהָדִּמים ְבִּמְלָוה ֶשׁ ִיְּפָרֵﬠם לוֹ ְכֶּשׁ ִיְּתָבֶּﬠנּוּ ְוַיֲחזוֹר ַהָנְּכ ִרי ְוַיֲﬠֶשׂה לוֹ ְבֵּהָמה זוֹ ַאפּוִֹתּיִקי ְלחוֹבוֹ קד ְדַּה ְינוּ ֶשָׁכּל ְזַמן ֶשׁלּ ֹא‬ ‫ וְּלִפיָכ ָכּל ְזַמן ֶשׁלּ ֹא ָנַתן לוֹ ַהָמּעוֹת ֵאינוֹ‬65,‫ִיְפַרע לוֹ חוֹבוֹ ְבָּמעוֹת ל ֹא יוַּכל ְלַסְלּקוֹ ְבָּדָבר ַאֵחר ִכּי ִאם ִבְּבֵהָמה זוֹ קה‬ ‫ָיכוֹל ְלָמְכָרהּ ֶשׁלּ ֹא ִמַדְּﬠתּוֹ ְוַאף ַﬠל ִפּי ֵכן ֵאינוֹ עוֵֹבר ָﬠֶליָה ִמשּׁוּם ְשִׁביַתת ְבֶּהְמתּוֹ ֵכּיָון ֶשֲׁﬠַד ִין ל ֹא ָגָבה ִמֶמּנּוּ ְבֵּהָמה זוֹ‬ ‫ְלֵפָרעוֹן )חוֹבוֹ( ְוֵאין לוֹ ָﬠֶליָה ֶאָלּא ִשְׁﬠבּוּד ְבָּﬠְלָמא‬. ‫ְוִאם הוּא רוֶֹצה ָיכוֹל ִלַקּח ַהְבֵּהָמה ְלֵביתוֹ ְלַמְשׁכּוֹן קו ְלַאַחר ֶשָׁזַּקף ָﬠָליו ַהָדִּמים ְבִּמְלָוה ְוי ֹאַמר לוֹ ִאם ל ֹא ִתְפָרֵﬠִני‬ ‫ֶחְלִקי ְבָּמעוֹת ְכֶּשֶׁאְתָבֲּﬠ ְתֵּהא ְבֵּהָמה זוֹ ְקנוָּיה ִלי ָאז ְלִהָפַּרע ִמֶמָּנּה חוִֹבי ְוַיֲחזוֹר ְוִיֵתּן לוֹ ַהְבֵּהָמה ַלֲﬠבוֹד ָבּהּ קז וְּלִפיָכ‬ ‫ָכּל ְזַמן ֶשׁלּ ֹא ָנַתן לוֹ ַהָמּעוֹת ֵאינוֹ ָיכוֹל ְלָמְכָרהּ ֶשׁלּ ֹא ִמַדְּﬠתּוֹ ְוַאף ַﬠל ִפּי ֵכן ֵאינוֹ עוֵֹבר ָﬠֶליָה ִמשּׁוּם ְשִׁביַתת ְבֶּהְמתּוֹ ָכּל‬ ‫ְזַמן ֶשׁלּ ֹא ְתָבעוֹ ְול ֹא ִנְקֵנית לוֹ ְלֵפָרעוֹן וִּבְלָבד ֶשׁלּ ֹא י ֹאַמר לוֹ ֵמַﬠְכָשׁו ְתֵּהא ְקנוָּיה ִלי ִאם ל ֹא ִתְפָרֵﬠ ִני ֶחְלִקי ְבָּמעוֹת‬ ‫ְכֶּשֶׁאְתָבֲּﬠ  קח ְלִפי ֶשְׁכֶּשׁ ִיְּתָבֶּﬠנּוּ ֶחְלקוֹ ִבְּשַׁﬠת ֲחֻלָקּה אוֹ ְכֶּשֶׁיֱּאַרע ָבּהּ ֶהְפֵסד אוֹ ְכֶּשׁ ִיּ ְרֶצה ַהָנְּכ ִרי ְלָמְכָרהּ ְול ֹא ִיְפַרע לוֹ‬ 66:‫ְבָּמעוֹת ִנְמָצא ֶשְׁלַּמְפֵרַﬠ ָה ְיָתה ְקנוָּיה ְל ִיְשָׂרֵאל קט ְוָﬠַבר ָﬠֶליָה ִמשּׁוּם ְשִׁביַתת ְבֶּהְמתּוֹ‬ 16 Whether or not the animal was designated as an apotiki and whether or not it was taken as security, [even] if [the Jewish partner] sold [the animal] to [the nonJew] in a completely binding sale, so that he would [even] have permission to sell it without [the Jewish partner’s] consent, as long as [the non-Jew] has not sold it, he and [the Jew] are partners in [the ownership of the animal], and there is reason for concern about the impression that might be created. Hence, [the Jewish partner] should make it known publicly that he [enabled the non-Jew to use the animal on Shabbos] in a permitted manner.67 ‫טז וֵּבין ֶשֲׁﬠָשָׂאה ַאפּוִֹתּיִקי וֵּבין ֶשׁלּ ֹא ֲﬠָשָׂאהּ וֵּבין ֶשְׁנָּטָלהּ ְלַמְשׁכּוֹן וֵּבין ֶשׁלּ ֹא ְנָטָלהּ ֶאָלּא ְמָכָרהּ לוֹ ִבְּמִכיָרה ְגמוָּרה‬

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‫ֶשְׁיֵּהא ְרשׁוּת ְבָּידוֹ ְלָמְכָרהּ ֶשׁלּ ֹא ִמַדְּﬠתּוֹ ֵכּיָון ֶשָׁכּל ְזַמן ֶשׁלּ ֹא ְמָכָרהּ ֵהם ֻשָׁתִּפים ָבּהּ ְוֵישׁ ֲחַשׁשׁ ַמ ְרִאית ַﬠ ִין ְלִפיָכ ֵישׁ לוֹ‬ 67,‫ קי‬:‫ְלַפ ְרֵסם ָלַרִבּים ֶשָׁﬠָשׂה ֶדֶּר ֶהֵתּר‬ 17 The license [to enable the non-Jew to use an animal to work on Shabbos when the Jew transfers ownership to a non-Jew and then] designates it as an apotiki or takes it as security, also applies when the animal is owned entirely by the Jew and he rents or lends it out to a non-Jew. [The Jew] must, however, make it known publicly that he did so in a permitted manner. ‫יז ֶהֵתּר ֶזה ֶשׁל ֲﬠִשַׂיּת ַאפּוִֹתּיִקי אוֹ ֶשׁ ִיְּטָּלהּ ְלַמְשׁכּוֹן מוִֹﬠיל ַאף ְכֶּשָׁכּל ַהְבֵּהָמה ִהיא ֶשׁל ִיְשָׂרֵאל וַּמְשִׂכּיָרהּ אוֹ ַמְשִׁאיָלהּ‬ ‫ קיא‬:‫ְלָנְכ ִרי ַרק ֶשׁ ְיַּפ ְרֵסם ֶשָׁﬠָשׂה ֶדֶּר ֶהֵתּר‬ 18 When does the above apply? When [the Jew] rents it or lends it out to a non-Jew [on Shabbos] to enable [the non-Jew] to perform his own work. There is, by contrast, no license at all [to rent or lend it out to a non-Jew] to perform work on behalf of the Jew on Shabbos. [This applies] even if he sells [the animal] to [the non-Jew] in a completely binding sale, for regardless [of who owns the animal], the non-Jew is performing work for the sake of the Jew on Shabbos. [Leniency is granted only when the Jew] determines a fixed wage for [the non-Jew’s] work.68 Similarly, [there is a difficulty] if [the Jew] hires [the non-Jew] to perform all necessary tasks for the [entire] year, in which instance, the laws are the same as if he did not determine a fixed wage, as explained in sec. 243[:3] and sec. 244[:9-11]. [Leniency may be granted,] however, if [the non-Jew] is hired by the Jew for one particular task, which he is to perform whenever necessary for the duration of his hire.69 For example, a Jew owns a horse and wagon and hires a non-Jew for a year to serve as the driver whenever it is necessary to transport merchandise with them during that year. The non-Jew travels [with the horse and wagon not only during the week, but] on Shabbos as well, [doing so] on his own initiative, without the Jew telling him to do so. [In such an instance,] the Jew need not tell the non-Jew not to travel on Shabbos,as long as he leaves the Jew’s home while it is still day [on Friday], for the reason explained in sec. 244[:9].70 [The Jewish owner] must, however, sell the non-Jew [the horses] using one of the arrangements explained [above], and [furthermore,] make it known publicly that he [enabled the non-Jew to use them on Shabbos] in a permitted manner. [The above applies] provided the horses are owned by the non-Jew on the weekdays as well for the duration of his journey. If, however, he transfers ownership [of the horses] only for the Shabbasos, [then the above arrangement] is forbidden because of the impression that may be created, as explained above.71 Similarly, [the arrangement is forbidden] if [the Jewish owner] also travels with the horses on all of the weekdays and he provides for their sustenance. They are [then] considered as his, even though he sold them to the non-Jew in a completely binding sale that included even the weekdays, for [it appears to all] that the non-Jew is only his worker. Therefore, because of the impression that may be created, he must admonish [the non-Jew] not to travel on Shabbos. ‫יח ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים ְכֶּשַׁמְּשִׂכּיָרהּ אוֹ ַמְשִׁאיָלהּ לוֹ ַלֲﬠשׂוֹת ְמֶלאֶכת ַﬠְצמוֹ ֲאָבל ַלֲﬠשׂוֹת ְמֶלאֶכת ִיְשָׂרֵאל ְבַּשָׁבּת ֵאין‬ ‫ֶהֵתּר ְכָּלל ֲאִפלּוּ ִאם ְמָכָרהּ לוֹ ִבְּמִכיָרה ְגמוָּרה ֶשִׁמָּכּל ָמקוֹם ַהָנְּכ ִרי עוֶֹשׂה ְמָלאָכה ְבַּשָׁבּת ִבְּשִׁביל ַהִיְּשָׂרֵאל קיב ִאם ל ֹא‬ ‫ ְוֵכן ִאם הוּא ְשִׂכירוֹ ְלָשָׁנה ְלָכל ַהְמָּלאכוֹת ֶשׁ ִיְּצָטֵר ֶשִׁדּינוֹ ְכִּאלּוּ ל ֹא ָקַצץ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן‬68‫ָקַצץ לוֹ ָשָׂכר ַﬠל ֶזה‬ ‫רמ"ג קיג ְורמ"ד קידֲאָבל ִאם ֵאינוֹ ָשׂכוּר לוֹ ֶאָלּא ִלְמָלאָכה זוֹ ִבְּלָבד ַלֲﬠשׂוָֹתהּ לוֹ ְבָּכל ֵﬠת ֶשִׁיְּצָטֵר ָלהּ ְבּתוֹ ֶמֶשׁ ְזַמן‬ ‫ ְכּגוֹן ִמי ֶשֵׁיּשׁ לוֹ סוִּסים ַוֲﬠָגָלה ְוָשַׂכר לוֹ ָנְכ ִרי ְלָשָׁנה ֶשׁ ִיַּסּע ִﬠם סוִּסים ַוֲﬠָגָלה ֶשׁלּוֹ ְבָּכל ֵﬠת ֶשִׁיְּצָטֵר‬69,‫ְשִׂכירוּתוֹ קטו‬

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Shulchan Aruch: Chapter 246 - Laws Governing Lending and Renting Ar...

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https://www.chabad.org/library/article_cdo/aid/3447012/jewish/Shulcha...

‫ְלהוִֹלי ָבֶּהם ְסחוָֹרה ְבּתוֹ ָשָׁנה זוֹ ְוַהָנְּכ ִרי נוֵֹסַﬠ ַגּם ְבַּשָׁבּת ֵמַﬠְצמוֹ ְבּל ֹא ֲאִמיַרת ַה ִיְּשָׂרֵאל ֵאינוֹ ָצ ִרי לוַֹמר לוֹ ֶשׁלּ ֹא‬ ‫ ַרק ֶשַׁיְּקֶנה לוֹ ַהסּוִּסים‬70,‫ִיַסּע ְבַּשָׁבּת ִאם נוֵֹסַﬠ ִמֵבּית ַהִיְּשָׂרֵאל ִמְבּעוֹד יוֹם קטז ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן רמ"ד קיז‬ ‫ ְוהוּא ֶשׁ ִיְּהיוּ ְקנוּ ִיים לוֹ ַגּם ִבּימוֹת ַהֹחל ְבּתוֹ ֶמֶשׁ ְזַמן ְנִסיָﬠתוֹ‬.‫ְבֶּאָחד ֵמַהְדָּרִכים ֶשׁ ִנְּתָבֲּארוּ ִויַפ ְרֵסם ֶשָׁﬠָשׂה ֶדֶּר ֶהֵתּר‬ ‫ ְוֵכן ִאם הוּא ַﬠְצמוֹ‬71,‫ֲאָבל ִאם ֵאינוֹ ַמְקֶנה לוֹ ֶאָלּא ְלַשָׁבּת ִבְּלָבד ָאסוּר ִמְפֵּני ַמ ְרִאית ָהַﬠ ִין ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה קיח‬ ‫נוֵֹסַﬠ ַגּם ֵכּן ִﬠם ַהסּוִּסים ָכּל ְימוֹת ַהֹחל וְּמזוֹנוֵֹתיֶהם ָﬠָליו ֲהֵרי ֵהם ִנְקָרִאים ַﬠל ְשׁמוֹ ַאף ַﬠל ִפּי ֶשְׁמָּכָרם ְלַהָנְּכ ִרי‬ ‫ִבְּמִכיָרה ְגמוָּרה ַאף ִלימוֹת ַהֹחל ֵכּיָון ֶשַׁהָנְּכ ִרי ֵאינוֹ ֶאָלּא ְשִׂכירוֹ וְּלִפיָכ ָצ ִרי הוּא ִלְמחוֹת ְבָּידוֹ ֶשׁלּ ֹא ִיַסּע ְבַּשָׁבּת ִמְפֵּני‬ ‫ קיט‬:‫ַמ ְרִאית ָהַﬠִין‬ 19 Just as a person is obligated to have his animals rest on Shabbos, so too is he obligated to have them rest on festivals.72 Therefore, all of the detailed laws that were explained with regard to lending or renting out an animal to a non-Jew [on Shabbos]or [engaging] in a partnership with him on Shabbos also apply on the festivals. For there is no difference between [the observance of] the festivals and [that of] Shabbos except [for the license to perform] those labors permitted because [they involve the preparation of] food, as it is written:73 “No work shall be performed on them, except for what will be eaten by any person….” There are authorities who maintain that on a festival, a person is not commanded by Scriptural Law to have his animal rest. For with regard to festivals, we were commanded only not to perform labor [ourselves. Work] performed by our animals, by contrast, is not considered as our labor, only [the labor] of the animals. Even with regard to Shabbos, the prohibition [against having an animal perform work] is not derived from the prohibition:74 “Do not perform any work,” for [the animal’s work] is not at all considered as our labor. Instead, [the requirement that our animals rest] is mandated by another mitzvah:75 “So that your ox and your donkey may rest.” This charge does not apply to festivals at all. A similar ruling applies with regard to having one’s bondman76 rest; according to these authorities, this [obligation] does not apply on festivals, because [their performance of labor] is not included in the labor [forbidden to us]. Instead, [on Shabbos, they may not be compelled to work, because of] another mitzvah:77 “So that your maidservant and your bondman may rest as you do.” With regard to actual practice, one should be stringent and follow the first opinion, [since] a Scriptural command is involved. (See sec. 495[:11].)78 ‫ ְלִפיָכ ָכּל ְפָּרֵטי‬72,‫יט ְכֵּשׁם ֶשָׁאָדם ְמֻצֶוּה ַﬠל ְשִׁביַתת ְבֶּהְמתּוֹ ְבַּשָׁבּת ָכּ הוּא ְמֻצֶוּה ַﬠל ְשִׁביָתָתהּ ְבּיוֹם טוֹב קכ‬ ‫ַהֲהָלכוֹת ֶשׁ ִנְּתָבֲּארוּ ְלִﬠ ְנַין ְשֵׁאָלה וְּשִׂכירוּת ְבֶּהְמתּוֹ ְלָנְכ ִרי ְוֻשָׁתּפוּת ִﬠמּוֹ ַגֵּבּי ַשָׁבּת ֵהן נוֲֹהִגים ַגּם ֵכּן ַגֵּבּי יוֹם טוֹב ֶשֵׁאין‬ ‫ ָכּל ְמָלאָכה ל ֹא ֵיָﬠֶשׂה ָבֶהם ַא ֲאֶשׁר ֵיָאֵכל‬73,‫ֵבּין יוֹם טוֹב ְלַשָׁבּת ֶאָלּא ְמָלאכוֹת ֶשֻׁהְתּרוּ ִבְּגַלל ֹאֶכל ֶנֶפשׁ ֶשֶׁנֱּאַמר קכא‬ ‫'ְלָכל ֶנֶפשׁ ְוגוֹ‬. ‫ְוֵישׁ אוְֹמ ִריםקכב ֶשְׁבּיוֹם טוֹב ֵאין ָאָדם ְמֻצֶוּה ִמן ַהתּוָֹרה ַﬠל ְשִׁביַתת ְבֶּהְמתּוֹ ְלִפי ֶשׁלּ ֹא ִנְצַט ִוּינוּ ְבּיוֹם טוֹב ֶאָלּא ֶשׁלּ ֹא‬ ‫ַנֲﬠֶשׂה ְמָלאָכה וַּמה ֶשְּׁבֶּהְמֵתּנוּ עוָֹשׂה ֵאין זוֹ ִנְקֵראת ְמָלאָכה ֶאְצֵלנוּ ֶאָלּא ֵאֶצל ַהְבֵּהָמה ְוַאף ְבַּשָׁבּת ל ֹא ָלַמְדנוּ ִאסּוּר ֶזה‬ ‫ ְלַמַﬠן‬75,‫ ל ֹא ַתֲﬠֶשׂה ָכל ְמָלאָכה ֶשֵׁאין זוֹ ְמָלאָכה ְכָּלל ֶאְצֵלנוּ ֶאָלּא ִמְצָוה ַאֶחֶרת ִהיא ֶשֶׁנֱּאַמר קכג‬74 ‫ִמַמּה ֶשֶּׁנֱּאַמר‬ ‫ ֶשֵׁאיָנהּ נוֶֹהֶגת ְבּיוֹם טוֹב ְלִפי‬76‫ָינוַּח שׁוֹ ְר ַוֲחֹמֶר ְוֵאיָנהּ נוֶֹהֶגת ְבּיוֹם טוֹב ְכָּלל קכד ְוהוּא ַהִדּין ִלְשִׁביַתת ַﬠְבדּוֹ‬ ‫ וְּלִﬠ ְנַין‬. ‫ ְלַמַﬠן ָינוַּח ַﬠְבְדּ ַוֲאָמְת ָכּמוֹ‬77,‫ִדְבֵריֶהם קכה ְלִפי ֶשֵׁאיָנהּ ִבְּכַלל ְמָלאָכה ֶאָלּא ִמְצָוה ַאֶחֶרת ִהיא ֶשֶׁנֱּאַמר קכו‬ 78:(‫ֲהָלָכה ֵישׁ ְלַהֲחִמיר ְבֶּשׁל תּוָֹרה ִכְּסָבָרא ָה ִראשׁוָֹנה )ַﬠֵיּן ִסָמּן תצ"ה קכז‬

12/14/2020, 12:29 PM

Shulchan Aruch: Chapter 247 - Laws Applying to Non-Jews Who Transp...

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https://www.chabad.org/library/article_cdo/aid/3447013/jewish/Shulcha...

Shulchan Aruch: Chapter 247 - Laws Applying to Non-Jews Who Transport Documents on Shabbos By Rabbi Schneur Zalman of Liadi

SECTION 247 Laws Applying to Non-Jews Who Transport Documents on Shabbos (1-12) ‫סימן רמז ִדּין ָנְכ ִרים ַהְמִּביִאים ְכָּתִבים ְבַּשָׁבּת וּבוֹ י"ב ְסִﬠיִפים‬: 1It is permitted to send a letter or other articles and utensils via a non-Jew [although he will transport what he is given on Shabbos],1 even on Friday close to nightfall, as long as the non-Jew leaves the entrance of the Jew’s home while it is still day.2 [This license] applies only if [the Jew] establishes a fixed price3 as a fee for transporting [the object]. In such an instance, [the non-Jew] is not acting for the sake of the Jew, but for his own sake — to receive the fee established for him. He thus does not appear as the Jew’s agent. [The above applies] as long as [the Jew] does not tell [the non-Jew] to travel on Shabbos, for giving instructions to a non-Jew [to perform labor on Shabbos] is [forbidden as] a shvus,4 even when he gives these instructions before Shabbos.5Similarly, [the Jew] should not tell [the non-Jew]: “Be sure that it arrives on Sunday,” “…Monday,” or the like, if he knows that it is impossible for the nonJew to arrive there on that day unless he travels on Shabbos, for that is equivalent to instructing him to travel on Shabbos.6 ‫ ֲאִפלּוּ ְבֶּﬠֶרב ַשָׁבּת ָסמוּ ַלֲחֵשָׁכה ָכּל ֶשׁיּוֵֹצא ִמֶפַּתח ֵבּיתוֹ‬1‫א ֻמָתּר ִלְשׁלוַֹח ִאֶגֶּרת א אוֹ ְשָׁאר ֲחָפִצים ְוֵכִלים ב ְבַּיד ָנְכ ִרי‬ ‫ ֶשָׁאז ֵאינוֹ עוֶֹשׂה ִבְּשִׁביל ַהִיְּשָׂרֵאל ֶאָלּא ִבְּשִׁביל‬1,‫ ִבְּשַׂכר הוָֹלָכתוֹ ד‬3‫ ְוהוּא ֶשָׁקַּצץ לוֹ ָדִּמים‬2,‫ֶשׁל ִיְשָׂרֵאל ִמְבּעוֹד יוֹם ג‬ ‫ַﬠְצמוֹ ה ְלַקֵבּל ַהָשָּׂכר ֶשָׁקַּצץ לוֹ ְוֵאינוֹ ִנ ְרֶאה ִכְּשׁלוּחוֹ ֶשׁל ִיְשָׂרֵאל ו וִּבְלָבד ֶשׁלּ ֹא י ֹאַמר לוֹ ֶשֵׁיֵּל ַגּם ְבַּשָׁבּת ז ֶשֲׁאִמיָרה‬ ‫ ְוֵכן ל ֹא י ֹאַמר לוֹ ְרֵאה ֶשְׁתֵּהא ָשׁם ְבֶּאָחד ְבַּשָׁבּת אוֹ ַבֵּשּׁ ִני ְוַכיּוֵֹצא ָבֶזה‬5,‫ ַאף ֶשׁאוֵֹמר לוֹ ֹקֶדם ַהַשָּׁבּת ח‬4‫ְלָנְכ ִרי ְשׁבוּת‬ 6,‫ ט‬:‫ִאם ָידוַּﬠ לוֹ ֶשִׁאי ֶאְפָשׁר לוֹ ִלְהיוֹת ָאז ָשׁם ִאם ל ֹא ֶשֵׁיֵּל ַגּם ְבַּשָׁבּת ֶשֲׁהֵרי ֶזה ְכּאוֵֹמר לוֹ ֵל ְבַּשָׁבּת‬ 2 If he did not establish a fixed fee for the transport, the non-Jew [is considered to be] undertaking this effort on behalf of the Jew.7 Therefore, it is forbidden to send him [on such a journey] even on Sunday, unless there is time for him to reach the house nearest the wall of the town to which he was sent before [the commencement of] Shabbos. In that instance, even if he delays and also travels on Shabbos, it is of no consequence, for he is not traveling at that time because of the Jew, but for his own [convenience]. Although it may be necessary for him to walk on Shabbos from the house nearest the town’s wall to the house of the person to whom he must deliver the letter, nevertheless, since only a Rabbinic prohibition is involved,8 we make a lenient assumption, saying that the person to whom he must deliver the letter lives in the house closest to the wall. ‫ ְלִפיָכ ָאסוּר ְלַשְׁלּחוֹ ֲאִפלּוּ ְבּיוֹם ִראשׁוֹן יב‬7,‫ב ְוִאם ל ֹא ָקַצץ לוֹ ְשַׂכר ַהֲהִליָכה י ֲהֵרי ַהָנְּכ ִרי טוֵֹרַח ִבְּשִׁביל ִיְשָׂרֵאל יא‬ ‫ֶאָלּא ִאם ֵכּן ֵישׁ ָשׁהוּת ֶשׁיּוַּכל ְלַהִגּיַﬠ ֹקֶדם ַהַשָּׁבּת ַלַבּ ִית ָה ִראשׁוֹן ַהָסּמוּ ַלחוָֹמה יג ֶשָׁבִּﬠיר ֶשׁ ִנְּשַׁתַּלּח ְלָשׁם יד ֶשָׁאז ַאף‬

12/14/2020, 12:30 PM

Shulchan Aruch: Chapter 247 - Laws Applying to Non-Jews Who Transp...

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‫ִאם ֵאַחר ַדּ ְרכּוֹ ְוהוֵֹל ַגּם ְבַּשָׁבּת ֵאין ְבָּכ ְכּלוּם ֶשֲׁהִליָכה זוֹ ֵאיָנהּ ֵמֲחַמת ַהִיְּשָׂרֵאל ֶאָלּא ֵמֲחַמת ַﬠְצמוֹ ְוַאף ֶשֶׁאְפָשׁר‬ ‫ֶשִׁיְּצָטֵר ֵליֵל ְבַּשָׁבּת ִמַבּ ִית ָה ִראשׁוֹן ַהָסּמוּ ַלחוָֹמה ֶשְׁבּאוָֹתהּ ָהִﬠיר ַﬠד ַבּ ִית ֶשׁל ִמי ֶשָׁצּ ִרי ִלֵתּן ָהִאֶגֶּרת ְלָידוֹ ִמָכּל‬ ‫ תּוִֹלין ְלָהֵקל לוַֹמר ֶשׁאוֹתוֹ ָאָדם ֶשָׁצּ ִרי ִלֵתּן ָהִאֶגֶּרת ְלָידוֹ הוּא ָדר‬8‫ָמקוֹם ֵכּיָון ֶשֵׁאין ַכּאן ִאסּוּר ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‬ ‫ טו‬:‫ַבַּבּ ִית ַהָסּמוּ ַלחוָֹמה‬ 3 When does [the leniency mentioned at the end of the previous subsection] apply? When one sends the letter to a designated person in that town who receives all the letters sent there, accepts them, and sends each letter via his messenger to the people to whom they were written. Such a person [functions] as a post office;9 all documents [sent to the town] are brought to him. When such an institution functions in a town, then it is permitted to send a letter with a non-Jew, even on Friday, and even if a fixed fee was not established, as long as there is time for [the non-Jew] to reach that [post office] while it is still day. If, however, there is no established post office to which letters are sent in that town, and the non-Jew must personally deliver the letter to the person to whom it was addressed, it is forbidden to send him [for that purpose] even on Sunday [if a fixed fee was not established]. Even when there is time for him to reach that town well before Shabbos, [the Rabbis] nevertheless [ruled stringently], out of concern that [the non-Jew] would not find the person [to whom the letter was addressed] at home and he would have to follow after him, traveling [to another place], and this might require that he follow him on Shabbos. Nevertheless, if [only] a short distance, e.g., a one-day journey, is involved, and [the Jew] sends [the non-Jew] on Monday or Tuesday, license may be granted, for he has ample time to travel [and locate the person] before Shabbos even if he initially does not find him at home,. ‫ג ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים ְכֶּשְׁמַּשֵׁלַּח ָהִאֶגֶּרת ְלָאָדם ָקבוַּﬠ ֶשֵׁיּשׁ ְבּאוָֹתהּ ִﬠיר ֶשׁהוּא ְמַקֵבּץ ָכּל ָהִאְגּרוֹת ַהְשּׁלוּחוֹת ְלָשׁם‬ ‫ ֶשָׁכּל ְכָּתב ֵאָליו יוַּבל יז וְּכֶשׁהוּא‬9‫ְונוְֹטָלן ְושׁוְֹלָחן ַﬠל ְיֵדי ְשׁלוּחוֹ ָכּל ִאֶגֶּרת ְלִמי ֶשׁ ִנְּכְתָּבה ֵאָליו טז ְוֶזהוּ ַה ִנְּקָרא ֵבּי ֹדַאר‬ ‫ָקבוַּﬠ ָבִּﬠיר ֲאַזי ֻמָתּר ִלְשׁלוַֹח ֵאָליו ִאֶגֶּרת ֲאִפלּוּ ְבֶּﬠֶרב ַשָׁבּת ַﬠל ְיֵדי ָנְכ ִרי ֶשׁלּ ֹא ָקַצץ לוֹ ָשָׂכר ֹכּל ֶשֵׁיּשׁ ָשׁהוּת ְלַהִגּיַﬠ‬ ‫ֵאָליו ִמְבּעוֹד יוֹם ֲאָבל ִאם ֵאין ֵבּי ֹדַאר ָקבוַּﬠ ְבּאוָֹתהּ ָהִﬠיר ֶשׁשּׁוֵֹלַח ְלָשׁם ְוָצ ִרי ַהָנְּכ ִרי ְבַּﬠְצמוֹ ְלַהִגּיַﬠ ָהִאֶגֶּרת ְלַיד ִמי‬  ‫ֶשׁ ִנְּכְתָּבה ֵאָליו יח ָאסוּר ְלַשְׁלּחוֹ יט ֲאִפלּוּ ְבּיוֹם ִראשׁוֹן כ ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ָשׁהוּת ְלַהִגּיַﬠ ְלאוָֹתהּ ָהִﬠיר ַה ְרֵבּה ֹקֶדם ַהַשָּׁבּת‬ ‫כא ִמָכּל ָמקוֹם ֵישׁ ָלחוּשׁ ֶשָׁמּא ל ֹא ִיְמָצא אוֹתוֹ ָאָדם ְבֵּביתוֹ ְו ִיְצָטֵר ֵליֵל ַאֲחָריו ְוֶשָׁמּא ִיְצָטֵר ֵליֵל ַאֲחָריו ַגּם‬ ‫ כב‬.‫ְבַּשָׁבּת‬ ‫וִּמָכּל ָמקוֹם ִאם הוּא ֶדֶר ָקרוֹב ְכּגוֹן ַמֲהַל יוֹם ֶאָחד וְּמַשְׁלּחוֹ ְבּיוֹם ב' אוֹ ג' ֵישׁ ְלַהִתּיר ֶשַׁאף ִאם ל ֹא ִיְמָצא ָהִאישׁ‬ ‫ כג‬:‫ְבֵּביתוֹ ֵישׁ לוֹ ָשׁהוּת ַה ְרֵבּה ָלֶלֶכת ֹקֶדם ַהַשָּׁבּת‬ 4 All the above stringencies apply when [the Jew] did not establish a fixed fee [for the non-Jew]. If, however, he established a fixed fee,10 it is permitted to send him even to a town that does not have a post office, even if it is very far away, and even when [the non-Jew] left [the Jew’s] home [on Friday] just before nightfall.11 ‫ ֻמָתּר ְלַשְׁלּחוֹ ֲאִפלּוּ ְלִﬠיר ֶשֵׁאין ָשׁם ֵבּי ֹדַאר ַוֲאִפלּוּ ִהיא ֶדֶר ְרחוָֹקה ְמֹאד‬10‫ד ְוָכל ֶזה ְכֶּשׁלּ ֹא ָקַצץ ֲאָבל ִאם ָקַצץ‬ 11,‫ כד‬:‫ַוֲאִפלּוּ יוֵֹצא ִמֵבּיתוֹ ֶﬠֶרב ַשָׁבּת ִﬠם ֲחֵשָׁכה‬ 5 There are authorities who maintain that even if [the Jew] did not establish a fixed fee, there is no prohibition against sending [the non-Jew with a letter], except on Friday. Since [the Jew] sent [the letter] close to Shabbos, it appears as if he instructed [the non-Jew] to travel on Shabbos. Therefore, if there is a post office [in that town], there must be enough time during the day for [the non-Jew] to reach the house nearest the wall of that town while it is still day. If there is no post office located there, it is forbidden to send him [with a letter] on Friday unless a fixed fee 12/14/2020, 12:30 PM

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is established. If, however, he sends the letter on Wednesday, Thursday, or earlier, since it is well before Shabbos, it does not appear as if he instructed [the non-Jew] to travel on Shabbos. Therefore, even though he did not establish a fixed fee, it is permitted to send [the non-Jew] even on a very distant journey and even if there is no post office established in that town.12 One may rely on their words if necessary.13 ‫ה ְוֵישׁ אוְֹמ ִרים כה ֶשֲׁאִפלּוּ ל ֹא ָקַצץ ֵאין ִאסּוּר ְלַשְׁלּחוֹ ֶאָלּא ְבֶּﬠֶרב ַשָׁבּת ְדֵּכיָון ֶשְׁמַּשְׁלּחוֹ ָסמוּ ְלַשָׁבּת ֲהֵרי ִנ ְרֶאה ְכִּאלּוּ‬ ‫אוֵֹמר לוֹ ֵליֵל ְבַּשָׁבּת כו ְלִפיָכ ָצ ִרי ֶשׁ ְיֵּהא ָשׁהוּת ַבּיּוֹם ֶשׁיּוַּכל ְלַה ִגּיַﬠ ִמְבּעוֹד יוֹם ַלַבּ ִית ַהָסּמוּ ַלחוָֹמה ֶשְׁבּאוָֹתהּ‬ ‫ָהִﬠיר ִאם ָקבוַּﬠ ָשׁם ֵבּי ֹדַאר ְוִאם ל ֹא ָקבוַּﬠ ָשׁם ֵבּי ֹדַאר ָאסוּר ְלַשְׁלּחוֹ ְבֶּﬠֶרב ַשָׁבּת ֶאָלּא ִאם ֵכּן ָקַצץ כז ֲאָבל ְכֶּשְׁמַּשְׁלּחוֹ‬ ‫ְבּד' ְוה' אוֹ ֹקֶדם ָלֵכן ֵכּיָון ֶשׁהוּא ֻמְפָלג ִלְפֵני ַהַשָּׁבּת ֵאין ִנ ְרֶאה ְכּאוֵֹמר לוֹ ֵליֵל ְבַּשָׁבּת כח וְּלִפיָכ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָקַצץ‬ ‫ ְוֵישׁ ִלְסמוֹ ַﬠל ִדְּבֵריֶהם ִאם‬12,‫ֻמָתּר ְלַשְׁלּחוֹ ֲאִפלּוּ ְלֶדֶר ְרחוָֹקה ְמֹאד ַאף ַﬠל ִפּי ֶשֵׁאין ֵבּי ֹדַאר ָקבוַּﬠ ְבּאוָֹתהּ ָהִﬠיר כט‬ 13,‫ ל‬: ‫ְצ ִריִכים ְלָכ‬ 6 There is no difference whether or not a post office exists in that town except with regard to a letter written with Hebrew letters, in which instance it is obvious to everyone that it was [sent by] a Jew.14 [Hence,] if the non-Jew transports it on Shabbos to the person to whom it was sent, there is some concern regarding the impression it creates, for an observer may say that a Jew gave it to him on Shabbos to transport. Nevertheless, according to the second approach that was explained,15 when he sent it well before Shabbos, [the Rabbis] did not impose their stringency to the extent that they were concerned about the creation of such an impression. And when a fixed fee was established, all authorities agree that they did not impose a stringency.16 If, however, the letter was written using foreign letters17 and similar laws apply to objects that are not obvious to everyone that they belong to a Jew — it is permitted according to all opinions to be sent, even on Friday, as long as there is time to reach the house nearest the wall of the town to which it was sent while it is still day.18 [In such an instance,] even if [the non-Jewish messenger] will not find [the intended recipient] at home and will have to journey after him on Shabbos, it is of no consequence. For, at the time the Jew sent [the messenger], it was not known that he would not find [the intended recipient] at home, and he sent him on a mission that was possible to be completed during the day [on Friday. Hence,] when [the non-Jew] travels on Shabbos as well, he does not appear as the Jew’s agent, since at the time [the Jew] delegated the task to him, it was not known that [the non-Jew] would have to travel on Shabbos. ‫ו ֵאין ִחלּוּק ֵבּין ֶשָׁקּבוַּﬠ ֵבּי ֹדַאר ְבּאוָֹתהּ ָהִﬠיר ְלֶשֵׁאינוֹ ָקבוַּﬠ ֶאָלּא ְבִּאֶגֶּרת ֶשִׁהיא ְכַּתב ַיד ִיְשָׂרֵאל לא ֶשׁ ִנָּכּר ַלֹכּל ֶשִׁהיא‬ ‫ וְּכֶשַׁהָנְּכ ִרי מוִֹליָכהּ ְבַּשָׁבּת ַאַחר ָהִאישׁ ֶשׁ ִנְּשְׁלָחה ֵאָליו ֵישׁ ְקָצת ַמ ְרִאית ָהַﬠ ִין ֶשׁיּ ֹאְמרוּ ֶשְׁבַּשָׁבּת ְנָתָנהּ‬14 ‫ֶשׁל ִיְשָׂרֵאל‬ ‫ )א( ְכֶּשְׁמַּשְׁלּחוֹ ֻמְפָלג ִלְפֵני ַהַשָּׁבּת ל ֹא ֶהֱחִמירוּ ָכּל ָכּ ָלחוּשׁ ְלַמ ְרִאית ָהַﬠ ִין‬15‫לוֹ ַה ִיְּשָׂרֵאל ְלהוִֹליָכהּ לב ְוַאף ַﬠל ִפּי ֵכן‬ 16,‫ לג‬.‫ְכֶּזה ְלִפי ְסָבָרא ָהַאֲחרוָֹנה ֶשׁ ִנְּתָבֵּאר וְּכֶשָׁקַּצץ ל ֹא ֶהֱחִמירוּ ְלִדְבֵרי ַהֹכּל‬ ‫ ְוהוּא ַהִדּין ְשָׁאר ֲחָפִצים ֶשֵׁאיָנם ִנָכּ ִרים ַלֹכּל ֶשֵׁהם ֶשׁל ִיְשָׂרֵאל ֻמָתּר ְלַשְׁלָּחם ֲאִפלּוּ‬17,‫ֲאָבל ִאם ִהיא ְכַּתב ַיד ָנְכ ִרי‬ ‫ְבֶּﬠֶרב ַשָׁבּת ְלִדְבֵרי ַהֹכּל ֹכּל ֶשֵׁיּשׁ ָשׁהוּת ַבּיּוֹם ֶשׁיּוַּכל ְלַהִגּיַﬠ ִמְבּעוֹד יוֹם לד ַלַבּ ִית ַהָסּמוּ ַלחוָֹמה ֶשְׁבּאוָֹתהּ ָהִﬠיר‬ ‫ ֶשַׁאף ִאם ל ֹא ִיְמָצא ָהִאישׁ ְבֵּביתוֹ ְו ִיְצָטֵרך ֵליֵל ַאֲחָריו ְבַּשָׁבּת ֵאין ְבָּכ ְכּלוּם ֵכּיָון ֶשְׁבָּשָׁﬠה‬18,‫ֶשׁשּׁוְֹלָחם ְלָשׁם‬ ‫ֶשַׁה ִיְּשָׂרֵאל ְמַשְׁלּחוֹ ֵאין ַהָדָּבר ָידוַּﬠ לוֹ ֶשׁלּ ֹא ִיְמָצא ְבֵּביתוֹ ַוֲהֵרי ְמַשְׁלּחוֹ ִבְּשִׁליחוּת ֶשֶׁאְפָשׁר ְלָגְמָרהּ ִמְבּעוֹד יוֹם‬ ‫וְּכֶשׁהוֵֹל ַאַחר ָכּ ַגּם ְבַּשָׁבּת ֵאינוֹ ִנ ְרֶאה ִכְּשׁלוּחוֹ ֶשׁל ִיְשָׂרֵאל ֵכּיָון ֶשְׁבָּשָׁﬠה ֶשְׁשָּׁלחוֹ ל ֹא ָהָיה ָידוַּﬠ ֶשׁ ִיְּצָטֵר ֵליֵל‬ ‫ְבַּשָׁבּת‬: 7 If [the Jew] hires [the non-Jew] for a fixed fee for each day of his journey and return, but does not stipulate when [the non-Jew] should travel, it is forbidden to hire him and give him the letter on Friday, lest he depart on Shabbos and it will 12/14/2020, 12:30 PM

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appear that he instructed him to travel on Shabbos, since he is hiring him by the day and hires him close to Shabbos. On Wednesday or Thursday, by contrast, it is permitted to hire him by the day and give him the letter at that time. Since he does not stipulate on which day [the non-Jew] should travel, if he does travel on Shabbos, he does not appear as his agent. Although he hires him by the day, he does not resemble a day-worker. [Instead,] since he accepts the entire task of delivering the letter, he resembles a contractor.19 (See sec. 243[:4] and 244[:1, 11].)20 ‫ז ִאם ְשָׂכרוֹ ְלָיִמים ָדָּבר ָקצוּב ְלָכל יוֹם ַבֲּהִליָכתוֹ ַוֲחִזיָרתוֹ ֶאָלּא ֶשֵׁאינוֹ ַמְקִפּיד ִﬠמּוֹ ָמַתי ֵיֵל ָאסוּר ְלָשְׂכרוֹ ְוִלֵתּן‬ ‫ָהִאֶגֶּרת ְלָידוֹ ְבֶּﬠֶרב ַשָׁבּת לה ְדֶּשָׁמּא ֵיֵצא ְבַּשָׁבּת ִויֵהא ִנ ְרֶאה ְכִּאלּוּ ִצָוּהוּ ֵליֵל ְבַּשָׁבּת לו ֵכּיָון ֶשְׁשָּׂכרוֹ ְלָיִמים וְּשָׂכרוֹ‬ ‫ָסמוּ ְלַשָׁבּת ֲאָבל ְבּד' ְוה' ֻמָתּר ְלָשְׂכרוֹ ְלָיִמים ְוִלֵתּן לוֹ ָאז ָהִאֶגֶּרת הוִֹאיל ְוֵאינוֹ ַמְקִפּיד ִﬠמּוֹ ְבֵּאיֶזה יוֹם ֵיֵל  לז ְכֶּשֵׁיֵּל‬ ‫ְבַּשָׁבּת ֵאינוֹ ִנ ְרֶאה ִכְּשׁלוּחוֹ ְוַאף ֶשְׁשָּׂכרוֹ ְלָיִמים לח ֵאינוֹ דוֶֹמה ִלְשִׂכיר יוֹם הוִֹאיל ְוִקֵבּל ָﬠָליו ָכּל ְמֶלאֶכת הוָֹלַכת‬ 20:(‫ )ַﬠֵיּן ִסָמּן רמ"ג מ ְורמ"ד מא‬19,‫ָהִאֶגֶּרת ֲהֵרי ֶזה דוֶֹמה ְלַקְבָּלן לט‬ 8 If [the Jew] tells the non-Jew that he will pay him a fee — even though he did not specify how much he will pay him — it is considered as if he established a fixed and specific fee. For the non-Jew relies [on the Jew’s promise] that he will definitely pay him a fee for a sum that they will negotiate afterwards. Thus, [the non-Jew] is working for his own sake. If, however, [the Jew] does not explicitly tell [the non-Jew] that he will pay him a fee, but the non-Jew understands on his own that he will be remunerated, [his expectation] has no halachic significance. For the non-Jew does not rely with certainty on [receiving] that fee; a doubt remains in his heart whether [the Jew] will pay him.21 Thus [it is considered that] he is working for the sake of the Jew. ‫ח ִאם ָאַמר ְלַהָנְּכ ִרי ֶשִׁיֵּתּן לוֹ ְשָׂכרוֹ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ֵפֵרשׁ ַכָּמּה ִיֵתּן לוֹ ֲהֵרי ֶזה ְכִּאלּוּ ָקַצץ ְוָקַצב לוֹ ֶשַׁדַּﬠת ַהָנְּכ ִרי‬ ‫ְסמוָּכה ֶשְׁבַּוַדּאי ִיֵתּן לוֹ ְשָׂכרוֹ ְכִּפי ַמה ֶשִּׁיְּתַפֵּשּׁר ִﬠמּוֹ ַאַחר ָכּ וִּבְשִׁביל טוַֹבת ַﬠְצמוֹ הוּא טוֵֹרַח ֲאָבל ִאם ל ֹא ָאַמר לוֹ‬ ‫ְבֵּפרוּשׁ ֶשׁ ִיֵּתּן לוֹ ְשָׂכרוֹ ֶאָלּא ֶשַׁהָנְּכ ִרי ֵמַﬠְצמוֹ יוֵֹדַﬠ ֶשְׁיַּשֵׁלּם לוֹ ֵאין ֶזה ְכּלוּם ֶשֵׁאין ַדַּﬠת ַהָנְּכ ִרי ְסמוָּכה מב ְבַּוַדּאי ַﬠל‬ ‫ וִּבְשִׁביל ַהִיְּשָׂרֵאל הוּא טוֵֹרַח‬21,‫ַהָשָּׂכר ַההוּא ֶשֵׁיּשׁ ָסֵפק ְבִּלבּוֹ ֶשָׁמּא ל ֹא ִיֵתּן לוֹ מג‬: 9 When does the above [stringency] apply? When [the non-Jew] looks forward to and expects payment of a fee, but he is not absolutely certain that he will receive it. [A different principle applies,] however, if [the non-Jew] does not expect payment of a fee at all, but [delivers the letter] without charge. It can be assumed that he is doing so to repay the Jew for some benefit that he received from him in the past. Hence, it is as if he is doing so in return for payment.22 There are authorities who differ with [this ruling], unless the non-Jew on his own initiative offers to travel for the Jew without charge. In such a situation, he is certainly doing so in return for the benefit that he previously received from [the Jew. Otherwise, however, these authorities maintain that allowing him to deliver the letter is forbidden.] It is desirable to follow their directives and be stringent. ‫ט ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים ְכֶּשׁהוּא ְמַצֶפּה וַּמְמִתּין ְלַתְשׁלוּם ָשָׂכר ְוֵאין ַדְּﬠתּוֹ ְסמוָּכה ָﬠָליו ְבַּוַדּאי ֲאָבל ִאם ֵאינוֹ ְמַצֶפּה ְכָּלל‬ ‫ְלַתְשׁלוּם ָשָׂכר ֶאָלּא עוֶֹשׂה ְבִּחָנּם ִמן ַהְסָּתם עוֶֹשׂה ֵכּן ְלַשֵׁלּם ְגּמוּל ְלִיְשָׂרֵאל ַﬠל ַהטּוָֹבה ֶשִׁקֵּבּל ִמֶמּנּוּ ְכָּבר ַוֲהֵרי ֶזה‬ 22,‫ְכּעוֶֹשׂה ִבְּשִׁביל ָשָׂכר מד‬ ‫ְוֵישׁ חוְֹלִקין ַﬠל ֶזה מה ִאם ל ֹא ֶשַׁהָנְּכ ִרי ֵמֵאָליו ַמְתִחיל לוַֹמר ְלַה ִיְּשָׂרֵאל ֶשֵׁיֵּל לוֹ ְבִּחָנּם ֶשָׁאז ְבַּוַדּאי ַדְּﬠתּוֹ ִבְּשִׁביל טוַֹבת‬ ‫ מו‬:‫ֲהָנָאה ֶשִׁקֵּבּל ִמֶמּנּוּ ְכָּבר ְוטוֹב ְלַהֲחִמיר ְכִּדְבֵריֶהם‬ 10 All authorities agree, however, that it is forbidden on Friday to send a letter without paying [for delivery] via a [non-Jewish] servant23 whom one has hired for

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a year or two to perform any and all tasks required over the duration of that period, as explained in sec. 244[:11]. Fundamentally, the halachah follows the opinion of the authorities who forbid such conduct. Note the rationale given there.24 Nevertheless, on Wednesday or Thursday, [one may be lenient and] permit sending [such a letter even if there is not a [pressing] need, since there are authorities who grant permission for a [non-Jewish] servant hired for a year to perform labor for the sake of a Jew, as explained in sec. 244[:op. cit.].25 Although fundamentally, the halachah does not follow their opinion, [in this instance] their opinion can be combined with the words of the authorities who maintain that it is permitted to send a letter on Wednesday or Thursday in any instance, even if one did not establish a fixed fee. One may rely on [the cumulative strength of their rulings] and follow an entirely lenient approach, [sending a letter on Wednesday or Thursday] even when there is no [pressing] need. ‫ ַהָשּׂכוּר לוֹ ְלָשָׁנה אוֹ ִלְשַׁתּ ִים ְלָכל ַהְמָּלאכוֹת ֶשִׁיְּצָטֵר ְבּתוֹ‬23 ‫י ֲאָבל ִלְשׁלוַֹח ִאֶגֶּרת ְבִּחָנּם ְבֶּﬠֶרב ַשָׁבּת ְבַּיד ַﬠְבדּוֹ‬ 24.‫ֶמֶשׁ ְזַמן ְשִׂכירוּתוֹ ְלִדְבֵרי ַהֹכּל ָאסוּר מז ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן רמ"ד מח ֶשָׁהִﬠָקּר ְכָּהאוְֹס ִרין ְבֶּזה ַﬠֵיּן ָשׁם ַהַטַּﬠם‬ ‫וִּמָכּל ָמקוֹם ְבּד' ְוה' ֵישׁ ְלַהִתּיר ִלְשׁלוַֹח ֲאִפלּוּ ֶשׁלּ ֹא ְבֵּﬠת ַהֹצֶּר ֵכּיָון ֶשֵׁיּשׁ ַמִתּי ִרים ִבְּשִׂכיר ָשָׁנה ֶשׁעוֶֹשׂה ְמָלאָכה‬ ‫ ְוַאף ַﬠל ִפּי ֶשֵׁאין ִדְּבֵריֶהם ִﬠָקּר ִמָכּל ָמקוֹם ֵישׁ ְלָצֵרף ִדְּבֵריֶהם‬25,‫ִבְּשִׁביל ִיְשָׂרֵאל מט ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן רמ"ד נ‬ ‫ְלִדְבֵרי ָהאוְֹמ ִרים ֶשְׁבּד' ְוה' ֻמָתּר ִלְשׁלוַֹח ִאֶגֶּרת ְבָּכל ִﬠ ְנָין ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָקַצץ ְכָּלל ְוִלְסמוֹ ַﬠל ֶזה ְלָהֵקל ְלַגְמֵרי ַאף‬ ‫ נא‬: ‫ֶשׁלּ ֹא ְבֵּﬠת ַהֹצֶּר‬ 11 If, however, the non-Jew is not hired by [his Jewish employer] to perform all necessary tasks, but rather [just] to deliver letters whenever needed for the duration of his hire, it is permitted to send a letter with him even on Friday according to [the principles] mentioned in sec. 244[:9]. Note the rationale mentioned there.26 ‫יא ֲאָבל ִאם ֵאין ַהָנְּכ ִרי ָשׂכוּר לוֹ ְלָכל ַהְמָּלאכוֹת ֶשִׁיְּצָטֵר ֶאָלּא ִלְשׁלוַֹח ְבָּידוֹ ִא ְגּרוֹת ִבְּלָבד ְבָּכל ֵﬠת ֶשׁ ִיְּצָטֵר ִלְשׁלוַֹח‬ ‫ְבּתוֹ ֶמֶשׁ ַהְזַּמן ְשִׂכירותוֹ ֻמָתּר ִלְשׁלוַֹח ְבָּידוֹ ֲאִפלּוּ ְבֶּﬠֶרב ַשָׁבּת נב ַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן רמ"ד נג ַﬠֵיּן ָשׁם‬ 26:‫ַהַטַּﬠם‬ 12 In all instances where it is forbidden to send [a letter with a non-Jew] because a set fee was not established, one should be stringent and not send [a letter] with [the non-Jew] without setting a fee, even if he is going to the town [to where the letter is being sent] on his own initiative and it is on his way.27 [The rationale:] Even though he is not exerting himself at all for the sake of the Jew in making the journey, nevertheless, by transferring the letter from one domain to another and transferring it four cubits in the public domain or even in a karmelis, he [is considered to be] performing these labors for the sake of the Jew unless a fixed fee was established. Nevertheless, if it is possible for him to reach his destination before Shabbos, it is permitted to send [a letter] with him, even though there is no established post office there. For even if he does not find [the intended recipient] at home, he will not search for him, because it is out of his way28 and [the non-Jew is willing] to bring this letter without a fixed fee only because delivering the letter is on his way. ‫יב ָכּל ָמקוֹם ֶשָׁאסוּר ִלְשׁלוַֹח ִמְפֵּני ֶשׁלּ ֹא ָקַצץ ַאף ִאם ַהָנְּכ ִרי הוֵֹל ֵמַﬠְצמוֹ ְלאוָֹתהּ ָהִﬠיר ֶשֵׁיּשׁ לוֹ ֶדֶר ְלָשׁם )ב( ֵישׁ‬ ‫ ֶשַׁאף ֶשֵׁאינוֹ טוֵֹרַח ְכּלוּם ַבֲּהִליָכה ִבְּשִׁביל ִיְשָׂרֵאל ִמָכּל ָמקוֹם ַמה ֶשּׁהוּא‬27,‫ְלַהֲחִמיר ֶשׁלּ ֹא ִלְשׁלוַֹח ְבָּידוֹ ְכֶּשׁלּ ֹא ָקַצץ נד‬ ‫מוִֹציא ָהִאֶגֶּרת ֵמ ְרשׁוּת ִל ְרשׁוּת וַּמֲﬠִביָרהּ ד' ַאמּוֹת ִבּ ְרשׁוּת ָהַרִבּים אוֹ ֲאִפלּוּ ְבַּכ ְרְמִלית הוּא עוֶֹשׂה ְמָלאכוֹת ֵאלּוּ ִבְּשִׁביל‬ ‫ִיְשָׂרֵאל ְכֶּשׁלּ ֹא ָקַצץ נה וִּמָכּל ָמקוֹם ִאם ֵישׁ ָשׁהוּת ְלַהִגּיַﬠ ְלָשׁם ֹקֶדם ַהַשָּׁבּת ֻמָתּר ִלְשׁלוַֹח ְבָּידוֹ ַאף ַﬠל ִפּי ֶשֵׁאין ֵבּי ֹדַאר‬ ‫ ְוהוּא ֵאינוֹ נוֵֹשׂא‬28‫ָקבוַּﬠ ָשׁם נו ְלִפי ֶשַׁאף ִאם ל ֹא ִיְמָצא ָהִאישׁ ְבֵּביתוֹ ל ֹא ֵיֵל ַאֲחָריו ְכָּלל ֵכּיָון ֶשֵׁאין לוֹ ֶדֶר ְלָשׁם‬

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‫ִאֶגֶּרת זוֹ ְבּל ֹא ְקִציָצה ֶאָלּא ֵמֲחַמת ֶשֵׁיּשׁ לוֹ ֶדֶר ְלָשׁם‬:

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Shulchan Aruch: Chapter 248 - Laws Applying to One Who Sets Out on...

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Shulchan Aruch: Chapter 248 - Laws Applying to One Who Sets Out on a Voyage by Ship or Travels in a Caravan with Regard to Shabbos By Rabbi Schneur Zalman of Liadi

SECTION 248 Laws Applying to One Who Sets Out on a Voyage by Ship or Travels in a Caravan with Regard to Shabbos (1-14) ‫סימן רמח ִדּין ַהַמְּפִליג ִבְּסִפיָנה ְוַההוֵֹל ְבַּשָׁיָּרא ְבַּשָׁבּת וּבוֹ י"ד ְסִﬠיִפים‬: 1One should not set out on a ship that travels on saltwater seas1 less than three full days2 before Shabbos,3i.e., from [the evening preceding] Wednesday onward, [i.e.,] Wednesday itself is also included in the prohibition. [The rationale:] All those who depart on saltwater sea voyages experience discomfort, disorientation, and a change of [physiological] conditions.4 Their bodies become shaken5 by the rocking of the ship and their spirits do not return until three full days have passed. [Therefore,] if one sets out less than three days before Shabbos, he will not experience pleasure on Shabbos.6 When does the above apply? When one sets out on a voyage for his personal concerns.7 For the sake of a mitzvah,8 by contrast, it is permitted to set out even on Friday, even though [doing so will prevent] him from experiencing pleasure on Shabbos. [The rationale:] A person occupied in the observance of one mitzvah is exempt from another mitzvah.9 Nevertheless, as an initial preference, one should come to an arrangement with the non-Jewish [captain of the ship] to halt [the ship] and not proceed on Shabbos.10 If, afterwards, [the non-Jew] does not halt [the ship] on Shabbos, it is of no consequence.11 If, however, it is impossible to have him agree, i.e., even initially he says that he will not halt [the ship’s journey] on Shabbos, there are authorities who maintain that it is forbidden to depart until after Shabbos.12 (Nevertheless, if there is concern that the mitzvah that he is journeying to perform will not be able to be fulfilled because if he delays his journey, leniency may be shown. Similarly, if it is impossible for him to easily find a ship on which he could depart after Shabbos, leniency can be shown in a pressing situation.) ‫ ְדַּה ְינוּ ִמיּוֹם ד' ְוֵאיַל ְויוֹם‬3‫ ֹקֶדם ַהַשָּׁבּת‬2‫ ָפּחוֹת ִמג' ָיִמים ֵמֵﬠת ְלֵﬠת‬1,‫א ֵאין ַמְפִליִגים ִבְּסִפיָנה א ְבַּיִמּים ַהְמּלוִּחים ב‬ 4‫ד' ִבְּכַלל ָהִאסּוּר ג ְלִפי ֶשָׁכּל ַהַמְּפִליִגים ְבַּיִמּים ַהְמּלוִּחים ד ֵישׁ ָלֶהם ְבָּכל ג' ָיִמים ָה ִראשׁוֹ ִנים ַצַﬠר וִּבְלבּוּל ְוִשׁנּוּי ֶוֶסת‬ ‫ ִמ ִנְּﬠנוַּﬠ ַהְסִּפיָנה ה ְוֵאין רוָּחם חוֶֹזֶרת ַﬠד ְלַאַחר ְשׁ ָשׁה ָיִמים ֵמֵﬠת ְלֵﬠת ו ְוִאם ַיְפִליג ָפּחוֹת ִמג' ָיִמים‬5‫ְוגוָּפם ִמְשַׁתֵּבּר‬ 6.‫ֹקֶדם ַהַשָּׁבּת ל ֹא ִיְהֶיה לוֹ ֹעֶנג ְבַּשָׁבּת‬ ‫ ֻמָתּר ְלַהְפִליג ֲאִפלּוּ ְבֶּﬠֶרב ַשָׁבּת ח ַאף ַﬠל ִפּי‬8‫ ֲאָבל ִלְדַבר ִמְצָוה‬7,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים ְכֶּשַׁמְּפִליג ִלְדַבר ָה ְרשׁוּת ז‬ 9,‫ ט‬.‫ֶשׁלּ ֹא ִיְהֶיה לוֹ ֹעֶנג ְבַּשָׁבּת ְלִפי ֶשָׁהעוֵֹסק ְבִּמְצָוה ָפּטוּר ִמִמְּצָוה ַאֶחֶרת‬ ‫ ְוִאם ַאַחר ָכּ ֵאינוֹ שׁוֵֹבת‬10‫וִּמָכּל ָמקוֹם ְלַכְתִּחָלּה ִיְפסוֹק ִﬠם ַהָנְּכ ִרי ַהמּוִֹלי ַהְסִּפיָנה ֶשׁ ִיְּשׁבּוֹת ְול ֹא יוִֹליֶכָנּה ְבַּשָׁבּת‬ 12/14/2020, 12:30 PM

Shulchan Aruch: Chapter 248 - Laws Applying to One Who Sets Out on...

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‫ )א( ְוִאם ִאי ֶאְפָשׁר לוֹ ִלְפסוֹק ִﬠמּוֹ ֶשַׁגּם ַﬠְכָשׁו אוֵֹמר ֶשׁלּ ֹא ִיְשׁבּוֹת ְבַּשָׁבּת ֵישׁ אוְֹמ ִרים יא ֶשָׁאסוּר‬11,‫ֵאין ְבָּכ ְכּלוּם י‬ ‫ )וִּמָכּל ָמקוֹם ִאם ֵישׁ ֲחָשׁשׁ ֶשִׁתְּתַבֵּטּל ַהִמְּצָוה ֶשׁהוֵֹל ֵאֶליָה ֵמֲחַמת ִאחוּר ַדּ ְרכּוֹ ֵישׁ‬12‫לוֹ ְלַהְפִליג ַﬠד ְלַאַחר ַהַשָּׁבּת‬ (‫ְלָהֵקל ְוֵכן ִאם ִאי ֶאְפָשׁר ְבַּקל ִלְמצוֹא ְסִפיָנה ְלַאַחר ַהַשָּׁבּת ְלַהְפִליג ָבּהּ ֵישׁ ְלָהֵקל ִבְּשַׁﬠת ַהְדַּחק יב‬: 2 If [only] a short journey is involved, e.g., from Tyre to Tzidon, in which instance, it is only a one-day journey if the winds are favorable, it is permitted to set out on Friday morning13 even for one’s own concerns. For it is possible that the winds will be favorable and he will arrive there before nightfall. In a place where it is customary not to set out on a Friday at all, not even for a short journey, it is forbidden to deviate from the local custom, as will be explained in sec. 468[:9]14 and in Yoreh Deah, sec. 214.15 ‫ב ְוִאם הוּא ֶדֶר מוָּﬠט ְכּגוֹן ִמֹצּר ְלִצידוֹן יג ֶשֵׁאין ָשׁם ֶאָלּא ַמֲהַל יוֹם ֶאָחד יד ְכֶּשָׁהרוַּח טוֹב טו ֻמָתּר ְלַהְפִליג ֲאִפלּוּ‬ ‫ ְלִפי ֶשֶׁאְפָשׁר ֶשׁ ִיְּהֶיה רוַּח טוֹב ְוַיִגּיעוּ ְלָשׁם ֹקֶדם ַהַלּ ְיָלה טז וְּבָמקוֹם ֶשָׁנֲּהגוּ ֶשׁלּ ֹא‬13‫ִלְדַבר ָה ְרשׁוּת ְבֶּﬠֶרב ַשָׁבּת ַבֹּבֶּקר‬ ‫ וְּביוֶֹרה‬14,‫ְלַהְפִליג ְבֶּﬠֶרב ַשָׁבּת ְכָּלל ֲאִפלּוּ ֶדֶּר מוָּﬠט ָאסוּר ָלֶהם ְלַשׁנּוֹת ֵמַהִמּ ְנָהג יז ַﬠל ֶדֶּר ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן תס"ח יח‬ 15,‫ יט‬:‫ֵדָﬠה ִסָמּן רי"ד‬ 3 All the above applies with regard to sea [voyages, where people inevitably experience discomfort]. Those who undertake a riverboat journey, by contrast, do not suffer any discomfort.16 [Hence,] it is permitted to set out on such journeys even on Friday under all circumstances, if the boat is traveling for the sake of nonJews.17 Even though the ship travels many parsaos18on Shabbos, doing so does not violate the prohibition against going beyond the Shabbos limits.19 [This ruling applies] even according to those authorities who maintain that the Shabbos limits of twelve mil are of Scriptural origin.20 [They derive this concept from] the verse:21 “No man may leave his place [on the seventh day].” [“His place”] refers to the camp of [the Children of] Israel [in the desert] which was twelve mil [long].22 Nevertheless, when one travels on the surface of the water, a Scriptural prohibition is not involved, since [the setting] is not comparable to that of the camp of [the Children of] Israel, which was on land.23 True, according to Rabbinic Law, there is a prohibition against going beyond the Shabbos limits even when traveling on water. Nevertheless, if the ship is traveling ten handbreadths above the riverbed, there is no prohibition, even according to Rabbinic Law. [The rationale:] There is uncertainty whether the prohibition against going beyond the Shabbos limits applies above ten handbreadths from the ground even when one journeys twelve mil24 on land, as will be explained in sec. 404[:1]. Since [even] the prohibition against going beyond the Shabbos limits on the surface of water, even when one travels twelve mil, is only of Rabbinic origin according to all opinions, [therefore, we follow] the general rule that when there is uncertainty regarding a Rabbinic prohibition, leniency is granted.25 If, however, the ship travels less than ten handbreadths [above the riverbed], i.e., there are less than ten handbreadths of water between the bottom of the ship and the riverbed, it is forbidden to travel on it during Shabbos beyond the Shabbos limits (see fig. 1 below). [This prohibition applies] even if one entered the ship three days before Shabbos, i.e., from Tuesday night and onward. The prohibition applies even if a large portion of the ship is submerged in the water, and thus the depth of the water on the side of the ship is more than ten handbreadths, but there are not ten handbreadths between the bottom of the ship and the riverbed. [The

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‫‪Shulchan Aruch: Chapter 248 - Laws Applying to One Who Sets Out on...‬‬

‫]‪prohibition applies] even if [the passenger] is sitting in a high place [on the ship‬‬ ‫‪and thus there are more than ten handbreadths between the place where he is‬‬ ‫‪sitting [and the riverbed].‬‬ ‫‪There are authorities who permit [such a journey] if the person is sitting more than‬‬ ‫‪ten handbreadths [above the riverbed] and his feet do not extend closer than ten‬‬ ‫‪handbreadths [to the riverbed],26 provided the ship is traveling more than three‬‬ ‫‪handbreadths above [the riverbed].27 [According to these authorities,] the‬‬ ‫‪prohibition applies only when the person is sitting on the bottom of the ship and‬‬ ‫‪there are less than ten handbreadths between the bottom of the ship and the‬‬ ‫‪riverbed; or when he is sitting on another object, but there are less than ten‬‬ ‫‪handbreadths between [the bottom of] that object and the riverbed. One may rely‬‬ ‫‪on this opinion when necessary.28‬‬ ‫ג ְוָכל ֶזה ְבַּיִמּים ֲאָבל ִבְּנָהרוֹת ֵכּיָון ֶשֵׁאין שׁוּם ַצַﬠר ְלַהַמְּפִלי ִגין ָבֶּהן כ‪ֻ 16,‬מָתּר ְלַהְפִליג ָבֶּהם ֲאִפלּוּ ְבֶּﬠֶרב ַשָׁבּת ְבָּכל‬ ‫ִﬠ ְנָין ִאם ַהְסִּפיָנה הוֶֹלֶכת ִבְּשִׁביל ָנְכ ִרים‪ .‬כא‪17,‬‬ ‫ְוַאף ַﬠל ִפּי ֶשׁהוֵֹל ְבַּשָׁבּת ַכָּמּה ַפ ְרָסאוֹת‪ֵ 18‬אין ְבֶּזה ִמשּׁוּם ִאסּוּר ְתּחוִּמין כב‪ֲ 19,‬אִפלּוּ ְלָהאוְֹמ ִרים ִדְּתחוּם י"ב ִמיל‬ ‫הוּא ִמן ַהתּוָֹרה כג‪ֶ 20,‬שֶׁנֱּאַמר כד‪ַ 21,‬אל ֵיֵצא ִאישׁ ִמְמֹּקמוֹ ְדַּה ְינוּ ִמַמֲּחֵנה ִיְשָׂרֵאל ֶשָׁה ְיָתה י"ב ִמיל‪ִ 22‬מָכּל ָמקוֹם‬ ‫ְכֶּשְׁמַּהֵלּ ַﬠל ְפֵּני ַהַמּ ִים ֵאין ְבֶּזה ִאסּוּר ִמן ַהתּוָֹרה כה ֵכּיָון ֶשֵׁאינוֹ דוֶֹמה ְלַמֲחֵנה ִיְשָׂרֵאל ֶשָׁה ְיָתה ַבַּיָּבָּשׁה כו‪ְ 23,‬וַאף ַﬠל‬ ‫ִפּי ֶשַׁﬠל ָכּל ָפּ ִנים ֵישׁ ִאסּוּר ְתּחוִּמין ְבַּמ ִים ִמִדְּבֵרי סוְֹפ ִרים כז ִמָכּל ָמקוֹם ִאם ַהְסִּפיָנה ְמַהֶלֶּכת ְלַמְﬠָלה ִמי' ְטָפִחים‬ ‫ִמַקּ ְרַקע ַהָנָּהר ֵאין ְבֶּזה ִאסּוּר ֲאִפלּוּ ִמִדְּבֵרי סוְֹפ ִרים ְלִפי ֶשֵׁיּשׁ ָסֵפק ִאם ֵישׁ ִאסּוּר ְתּחוִּמין ְלַמְﬠָלה ִמי' ְטָפִחים ֲאִפלּוּ‬ ‫ְבּי"ב ִמיל‪ַ 24‬בַּיָּבָּשׁה ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסָמּן ת"ד כח ְוֵכיָון ֶשַׁﬠל ְפֵּני ַהַמּ ִים ֵאין ִאסּוּר ְתּחוִּמין ֲאִפלּוּ י"ב ִמיל ֶאָלּא ִמִדְּבֵרי‬ ‫סוְֹפ ִרים ְלִדְבֵרי ַהֹכּל ִאם ֵכּן ֲהֵרי ֶזה ְסֵפק ִדְּבֵרי סוְֹפ ִרים ֶשׁהוְֹלִכין בּוֹ ְלָהֵקל‪ְ 25‬בָּכל ָמקוֹם‪ .‬כט‬ ‫ֲאָבל ִאם ַהְסִּפיָנה ְמַהֶלֶּכת ְלַמָטּה ִמי' ְטָפִחים ל ְדַּה ְינוּ ֶשֵׁאין י' ְטָפִחים ַמ ִים ִמַתַּחת שׁוֵּלי ַהְסִּפיָנה ַﬠד ַק ְרָקִﬠית ַהָנָּהר‬ ‫ָאסוּר ֵליֵל ָבּהּ ְבַּשָׁבּת חוּץ ַלְתּחוּם לא ֲאִפלּוּ ִנְכַנס ַלְסִּפיָנה ְשׁ ָשׁה ָיִמים ֹקֶדם ַהַשָּׁבּת לב ְדַּה ְינוּ ִמֵלּיל ְרִביִﬠי ַבַּשָּׁבּת‬ ‫ְוֵאיַל ַוֲאִפלּוּ ִאם ַהְסִּפיָנה ְמֻשַׁקַּﬠת ַה ְרֵבּה ַבַּמּ ִים ָבִּﬠְנָין ֶשֵׁאֶצל ָדְּפֶניָה ֵישׁ ַבַּמּ ִים ֹעֶמק י' ְטָפִחים ְוַתַחת שׁוֶּליָה ֵאין ָשׁם י'‬ ‫ְטָפִחים ֲהֵרי ֶזה ָאסוּר ֲאִפלּוּ ִאם הוּא יוֵֹשׁב ְלַמְﬠָלה ָבִּﬠְנָין ֶשִׁמְּמּקוֹם ְיִשׁיָבתוֹ ֵישׁ יוֵֹתר ִמי' ְטָפִחים לג )ב( ְוֵישׁ ַמִתּי ִרין לד‬ ‫ְכֶּשׁהוּא יוֵֹשׁב ְלַמְﬠָלה ִמי' ְטָפִחים ְוֵאין ַרְגָליו ְתּלוּיוֹת ְלתוֹ ַמָטּה ִמי' ְטָפִחים‪ִ 26‬אם ַהְסִּפיָנה ְמַהֶלֶּכת ְלַמְﬠָלה ִמג'‬ ‫ְטָפִחים‪ְ 27‬וֵאין ִאסּוּר ֶאָלּא ְכֶּשׁיּוֵֹשׁב ַﬠל שׁוֵּלי ַהְסִּפיָנה ְוֵאין ֵמַﬠל שׁוֶּליָה ַﬠד ַהַקּ ְרַקע י' ְטָפִחים אוֹ ֶשׁיּוֵֹשׁב ַﬠל ָדָּבר‬ ‫ַאֵחר ְוֵאין ֵמַﬠל אוֹתוֹ ָדָבר ַﬠד ַהַקּ ְרַקע י' ְטָפִחים ְוֵישׁ ִלְסמוֹ ַﬠל ִדְּבֵריֶהם ְכֶּשָׁצּ ִרי ְלָכ ‪ :‬לה‪28,‬‬

‫‪Fig. 1 a) the distance between the place where the person is sitting and the riverbed,‬‬ ‫‪more than ten handsbreadths b) the distance between the river’s surface and the‬‬ ‫‪riverbed, more than ten handsbreadths c) the distance between the bottom of the‬‬

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ship and the riverbed , less than ten handsbreadths 4 If a person is in doubt whether or not the ship is traveling ten handbreadths above [the riverbed], he is permitted [to journey on Shabbos]. For whenever there is uncertainty regarding a Rabbinic decree, leniency is granted.29 Stringency is required only when one definitely knows that a Rabbinic prohibition exists. ‫ד ְוִאם הוּא ְמֻסָפּק ִאם ִהיא ְמַהֶלֶּכת ְלַמְﬠָלה ִמי' ְטָפִחים אוֹ ְלַמָטּה ִמי' ְטָפִחים ֲהֵרי ֶזה ֻמָתּר ֶשָׁכּל ֶשֵׁיּשׁ ָסֵפק ְבִּדְבֵרי‬ ‫ לו‬:‫ ְוֵאין ָצ ִרי ְלַהֲחִמיר ֶאָלּא ְכֶּשָׁיּדוַּﬠ ְבֵּברוּר ֶשֵׁיּשׁ ִאסּוּר ִמִדְּבֵרי סוְֹפ ִרים‬29‫סוְֹפ ִרים הוְֹלִכין ְלָהֵקל‬ 5 If a person enters a ship30 three [full] days before Shabbos, i.e., on Tuesday or earlier, he is permitted to travel on beyond the Shabbos limits on Shabbos. [This leniency applies] even if he knows that [the bottom of the ship] is traveling less than ten — or even less than three — handbreadths [above the ocean bed or riverbed]. Since the prohibition against traveling beyond the Shabbos limits is only of Rabbinic origin, our Sages did not desire to impose such a stringency and forbid [travel even] when one entered the ship [more than] three days before [Shabbos].31 For [the passenger] is not performing any labor and it is the ship that is carrying him beyond the Shabbos limits.32 Entering the ship three days [or more] before Shabbos is permitted even if it is possible that doing so will require a Jew to violate the Shabbos prohibitions in conducting the ship — even the performance of labor forbidden by Scriptural Law — because of a danger to life.33 At the time he entered [the ship], he was permitted to enter, and after Shabbos commences and it becomes necessary for him to perform work because of a danger to life, he is permitted to do so. This is not considered as desecrating the Shabbos. Within three days of Shabbos, however, it is forbidden for one to enter a ship, even when the ship travels more than ten handbreadths above [the ocean bed or riverbed], if he knows that he will have to violate the Shabbos laws because of a threat to life. [This restriction applies] even when the prohibition [he will be forced to transgress is only] Rabbinic in origin. For it appears that the person intentionally entered a life-threatening situation so that he will violate the Shabbos laws afterwards. [One might ask: Why] is there no concern for this matter [when one enters the ship] three days before Shabbos? Because the first three days of the week are referred to as “the days following the previous Shabbos” and are not connected to the coming Shabbos.34 Therefore, one is not obligated to refrain from performing an action which he knows will require him to violate the Shabbos laws on the following Shabbos. When the Shabbos comes and it will be necessary for him to violate its laws because of the danger to life, he is permitted to do so and it is not considered as desecrating the Shabbos. The three last days of the week, by contrast, are called “the days preceding Shabbos,”35 and they are associated with the coming Shabbos. Hence, one is obligated by Rabbinic Law to be careful not to perform any actions that he knows will require him to violate the Shabbos laws afterwards, so that it will not appear that his intent in performing this action is to violate the Shabbos laws afterwards. ‫ ֹקֶדם ג' ָיִמים ִלְפֵני ַהַשָּׁבּת ְדַּה ְינוּ ַבְּשִּׁליִשׁי ַבַּשָּׁבּת אוֹ ֹקֶדם ְלֵכן ֻמָתּר ֵליֵל ָבּהּ ְבַּשָׁבּת חוּץ‬30‫ה ְוִאם ִנְכַנס ַלְסִּפיָנה‬ ‫ַלְתּחוּם ַאף ִאם ָידוַּﬠ לוֹ ֶשְׁמַּהֶלֶּכת ְלַמָטּה ִמי' ְטָפִחים לז אוֹ ֲאִפלּוּ ְלַמָטּה ִמג' ְטָפִחים לח ְדֵּכיָון ֶשִׁאסּוּר ְתּחוִּמין ֵאינוֹ ֶאָלּא‬ ‫ ֵכּיָון ֶשׁהוּא ֵאינוֹ עוֶֹשׂה ְכּלוּם‬31‫ִמִדְּבֵריֶהם )ג( ל ֹא ָרצוּ ְלַהֲחִמיר ָכּל ָכּ ֶלֱאסוֹר ְכֶּשִׁנְּכַנס ַלְסִּפיָנה ֹקֶדם ג' ָיִמים‬ 12/14/2020, 12:30 PM

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32,‫ לט‬.‫ְוַהְסִּפיָנה ִהיא ֶשׁמּוִֹליָכה אוֹתוֹ ִמחוּץ ַלְתּחוּם‬ ‫ַוֲאִפלּוּ ִאם הוּא ָבִּﬠ ְנָין ֶשֶׁאְפָשׁר ֶשׁ ִיְּצָטֵר ַה ִיְּשָׂרֵאל ְלַחֵלּל ַשָׁבּת ְבּהוָֹלַכת ַהְסִּפיָנה מ ֲאִפלּוּ ִבְּמָלאָכה ָהֲאסוָּרה ִמן ַהתּוָֹרה‬ ‫ ַאף ַﬠל ִפּי ֵכן ֻמָתּר לוֹ ִלָכֵּנס ְבּתוָֹכהּ ֹקֶדם ג' ָיִמים ֶשֲׁהֵרי ַﬠְכָשׁו הוּא ִנְכָנס ְבֶּהֵתּר וְּכֶשַׁיִּגּיַﬠ ַהַשָּׁבּת‬33‫ִמְפֵּני ִפּקּוַּח ֶנֶפשׁ‬ ‫ מא‬.‫ְוִיְצָטֵר ַלֲﬠשׂוֹת ְמָלאָכה ִמְפֵּני ִפּקּוַּח ֶנֶפשׁ ֻמָתּר הוּא ְוֵאין ַכּאן ִחלּוּל‬ ‫ֲאָבל תּוֹ ג' ָיִמים ֹקֶדם ַשָׁבּת ָאסוּר ִלָכֵּנס ְלתוָֹכהּ מב ֲאִפלּוּ ִאם ִהיא ְמַהֶלֶּכת ְלַמְﬠָלה ִמי' ְטָפִחים ִאם יוֵֹדַﬠ ֶשִׁיְּצָטֵר‬ ‫ְלַחֵלּל ַשָׁבּת ִמְפֵּני ִפּקּוַּח ֶנֶפשׁ ֲאִפלּוּ ְבָּדָבר ֶשֵׁאינוֹ ָאסוּר ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים מג ְלִפי ֶשִׁנּ ְרֶאה ְכִּנְכָנס ְבַּכָוָּנה ִלְמקוֹם‬ ‫ מד‬. ‫ַסָכָּנה ְכֵּדי ֶשׁ ְיַּחֵלּל ַשָׁבּת ַאַחר ָכּ‬ ‫וַּמה ֶשֵּׁאין חוְֹשִׁשׁים ְלָכ ֹקֶדם ג' ָיִמים הוּא ְלִפי ֶשׁג' ָיִמים ָה ִראשׁוִֹנים ֶשַׁבָּשּׁבוַּﬠ ֵהן ִנְקָרִאים ָיִמים ֶשַׁאַחר ַהַשָּׁבּת ֶהָﬠָבר‬ ‫ ְלִפיָכ ֵאינוֹ ְמֻחָיּב ִלָזֵּהר ָבֶּהם ֶשׁלּ ֹא ַלֲﬠשׂוֹת ָבֶּהם ָדָּבר ֶשׁיּוֵֹדַﬠ ֶשׁ ִיְּצָטֵר ַאַחר ָכּ‬34,‫ְוֵאיָנם ִמְתַיֲחִסים ְלַשָׁבּת ַהָבָּאה מה‬ ‫ְלַחֵלּל ַשָׁבּת ַהָבָּאה ֶשְׁכֶּשַׁיִּגּיַﬠ ַשָׁבּת ְו ִיְצָטֵר ְלַחְלּלוֹ ִמְפֵּני ִפּקּוַּח ֶנֶפשׁ ֻמָתּר הוּא ְוֵאין ַכּאן ִחלּוּל מו ַמה ֶשֵּׁאין ֵכּן ְבּג' ָיִמים‬ ‫ וִּמְתַיֲחִסים ְלַשָׁבּת ַהָבָּאה ְמֻחָיּב הוא ִמִדְּבֵרי סוְֹפ ִרים מז ְלִהָזֵּהר‬35‫ָהַאֲחרוִֹנים ֶשַׁבָּשּׁבוַּﬠ ֶשׁ ִנְּקָרִאים ָיִמים ֶשִׁלְּפֵני ַהַשָּׁבּת‬ ‫ָבֶּהם ֶשׁלּ ֹא ַלֲﬠשׂוֹת ָבֶּהם ָדָּבר ֶשׁיּוֵֹדַﬠ ֶשׁ ִיְּצָטֵר ַאַחר ָכּ ְלַחֵלּל ַהַשָּׁבּת ֶשׁלּ ֹא ְיֵהא ִנ ְרֶאה ְכִּאלּוּ ִמְתַכֵּוּן ַבֲּﬠִשָׂיּתוֹ ְכֵּדי ְלַחֵלּל‬ ‫ מח‬: ‫ַהַשָּׁבּת ַאַחר ָכּ‬ 6 Even if [a traveler] knows that he will not have to violate the Shabbos laws at all, for non-Jews will perform all the necessary [tasks], nevertheless, if the ship is primarily journeying for the sake of Jews — e.g., most [of the passengers] are Jewish36 — it is forbidden to enter the ship37 within three days of Shabbos even if it travels ten handbreadths above [the riverbed]. For there is an absolute prohibition in having the non-Jews perform work in conducting the ship [to its destination] on Shabbos. ([The prohibition applies] even though they perform these tasks on their own initiative, without a Jew instructing them, and their intent is for their own benefit — to receive the wage agreed upon for them for their work in bringing [the passengers] to their destination. They are [consequently] considered as contractors for that [job], and [generally] it is permitted to allow a contractor to perform his work on Shabbos.38 Nevertheless, in this instance,) the Jew benefits on Shabbos from the actual work the non-Jew performs on that day for his sake. (In such an instance, the entire work is identified with the Jewish [passengers]. True, the nonJew [also] intends to benefit from [performing the required task]. Nevertheless, since at the time the task was performed, the Jew benefitted from it, [it is considered to have been] performed for his sake more than for the sake of the nonJew. [To explain the distinction: In this instance,] the non-Jew intended to perform the task for the benefit of the Jew, but is doing so for the wage that [the Jew] will pay him.39 [Therefore,] he does not resemble a contractor who fixes articles for a Jew on Shabbos. In the latter instance, the Jew does not benefit on Shabbos itself from this actual work, only after Shabbos, when the articles are finished and [the Jew] uses them.) [Based on the above,] there is never any license to travel on a ship that is traveling [primarily] for the sake of Jews. [An exception is made and] permission is granted only because of danger, because [the Jews] had already entered the ship [when it was permitted], and if the ship does not continue [its journey, the passengers] will be endangered. As such, one may enter [the ship] only [more than] three days before Shabbos,for the reason explained above.40 ‫ו ַוֲאִפלּוּ ִאם ָידוַּﬠ לוֹ ֶשׁלּ ֹא ִיְצָטֵר ְלַחֵלּל ַהַשָּׁבּת ְכָּלל ֶשַׁהָנְּכ ִרים עוִֹשׂים ַהֹכּל ִמָכּל ָמקוֹם ִאם ִﬠַקּר ַהֲהִליָכה ֶשׁל ַהְסִּפיָנה‬

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Shulchan Aruch: Chapter 248 - Laws Applying to One Who Sets Out on...

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‫ ְבּתוֹ ג' ָיִמים ֶשִׁלְּפֵני ַהַשָּׁבּת ֲאִפלּוּ ִאם ִהיא‬37‫ ָאסוּר ִלָכֵּנס ְבּתוָֹכהּ‬36,‫הוּא ִבְּשִׁביל ִיְשָׂרֵאל ְכּגוֹן ֶשֻׁרָבּהּ ִיְשָׂרֵאל מט‬ ‫ְמַהֶלֶּכת ְלַמְﬠָלה ִמי' ְטָפִחים ְלִפי ֶשַׁמּה ֶשַּׁהָנְּכ ִרים עוְֹסִקים ְבּהוָֹלַכת ַהְסִּפיָנה ְבַּשָׁבּת ֵישׁ ָבֶּזה ִאסּוּר ָגּמוּר נ )ַאף ַﬠל ִפּי‬ ‫ֶשֵׁהם עוְֹסִקים ֵמַﬠְצָמם ְבּל ֹא ֲאִמיַרת ִיְשָׂרֵאל ְוֵהם ִמְתַכּ ְוִּנים ְלטוָֹבָתם ְלַקֵבּל ַהָשָּׂכר ֶשָׁקְּצצוּ ָלֶהם ְבַּﬠד ֶשׁיּוִֹליכוּ אוָֹתם‬ ‫ ִמָכּל ָמקוֹם ַכּאן( ֶשַׁה ִיְּשָׂרֵאל‬38,‫ִלְמחוֹז ֶחְפָצם ַוֲהֵרי ֵהם ַקְבָּל ִנים ְלָכ וֻּמָתּר ְלַה ִנּיַח ְלַקְבָּלן ֶשַׁיֲּﬠֶשׂה ְמַלאְכתּוֹ ְבַּשָׁבּת נא‬ ‫ֶנֱהֶנה ְבַּשָׁבּת ַﬠְצָמהּ ִמגּוּף ַהְמָּלאָכה ֶשׁעוֶֹשׂה ַהָנְּכ ִרי ִבְּשִׁבילוֹ ְבַּשָׁבּת )ֲהֵרי ָכּל ַהְמָּלאָכה ִנְקֵראת ַﬠל ֵשׁם ַה ִיְּשָׂרֵאל ֶשַׁאף‬ ‫ַﬠל ִפּי ֶשַׁהָנְּכ ִרי ִמְתַכֵּוּן ְכֵּדי ֶשַׁיִּגּיַﬠ לוֹ טוָֹבה ִמֶזּה ִמָכּל ָמקוֹם ֵכּיָון ֶשַׁﬠְכָשׁו ִבְּשַׁﬠת ֲﬠִשַׂיּת ַהְמָּלאָכה ֵישׁ ְל ִיְשָׂרֵאל ֲהָנָאה‬ ‫ִמֶמָּנּה ֲהֵרי ִהיא ַנֲﬠֵשׂית ִבְּשִׁבילוֹ יוֵֹתר ִמִבְּשִׁביל ַהָנְּכ ִרי ֶשַׁהָנְּכ ִרי ַגם ֵכּן ִמְתַכֵּוּן ִבְּשִׁביל ַה ִיְּשָׂרֵאל ֶאָלּא ֶשׁעוֶֹשׂה ֵכּן ְבַּﬠד‬ ‫ ְוֵאינוֹ דוֶֹמה ְלַקְבָּלן ַהְמַתֵקּן ֵכִּלים ְל ִיְשָׂרֵאל ְבַּשָׁבּת ֶשֵׁאין ַהִיְּשָׂרֵאל ֶנֱהֶנה ְבַּשָׁבּת ַﬠְצָמהּ ִמגּוּף‬39,‫ַהָשָּׂכר ֶשִׁיֵּתּן לוֹ נב‬ ‫ְמָלאָכה זוֹ ֶאָלּא ְלַאַחר ַהַשָּׁבּת נג ְכֶּשׁ ִיְּגְמֵרם ְו ִיְשַׁתֵּמּשׁ ָבֶּהם( וְּלִפיָכ ֵאין ֶהֵתּר ְלעוָֹלם ֵליֵל ְבַּשָׁבּת ִבְּסִפיָנה ַהְמַהֶלֶּכת‬ ‫ִבְּשִׁביל ִיְשָׂרֵאל ֶאָלּא ֶשִׁמְּפֵּני ַהַסָּכָּנה ֻמָתּר הוּא ֵכּיָון ֶשְׁכָּבר ִנְכ ְנסוּ ְלתוָֹכהּ ְוִאם ל ֹא ֵיְלכוּ ְבַּשָׁבּת ִיְסַתְּכּנוּ ִאם ֵכּן ֵאין ִלָכֵּנס‬ 40:‫ְלתוָֹכהּ ֶאָלּא ֹקֶדם ג' ָיִמים ֶשִׁלְּפֵני ַהַשָּׁבּת ִמַטַּﬠם ֶשִׁנְּתָבֵּאר‬ 7 All of the above applies when one travels for one’s personal concerns. For the sake of a mitzvah, by contrast, it is permitted to set out even on a Friday,41 even if: a) the ship travels less than ten handbreadths above the riverbed; b) when [the ship] draws near to the city, it is possible that he will have to journey beyond the Shabbos limits, because of the danger; c) the ship is traveling for the sake of Jewish [passengers]; and d) it will be necessary for him to perform actual labor that is forbidden by Scriptural Law. Since [his actions] at the time of his departure are permitted, our Sages did not impose any decrees when he is journeying for the sake of a mitzvah, even if afterwards, he will be required to desecrate the Shabbos because of a danger to life. Nevertheless, as an initial preference, he should come to an arrangement with the non-Jewish [captain of the ship for the ship] to halt and not proceed on Shabbos if there is no danger involved. If, afterwards, [the ship] does not rest and proceeds even when there is no danger, it is of no consequence.42 ‫ ֲאִפלּוּ ִבְּסִפיָנה ַהְמַהֶלֶּכת‬41,‫ז ְוָכל ֶזה ְכֶּשׁהוֵֹל ִלְדַבר ָה ְרשׁוּת ֲאָבל ִלְדַבר ִמְצָוה ֻמָתּר ְלַהְפִליג ֲאִפלּוּ ְבֶּﬠֶרב ַשָׁבּת נד‬ ‫ְלַמָטּה ִמי' ְטָפִחים ֲאִפלּוּ הוּא ָבִּﬠְנָין ֶשְׁכֶּשַׁיִּגּיַﬠ ָקרוֹב ָלִﬠיר ֶאְפָשׁר ֶשִׁיְּצָטֵר ֵליֵל חוּץ ַלְתּחוּם ִמְפֵּני ַהַסָּכָּנה ַוֲאִפלּוּ‬ ‫ַהְסִּפיָנה הוֶֹלֶכת ִבְּשִׁביל ִיְשָׂרֵאל ַוֲאִפלּוּ ִיְצָטֵר ַלֲﬠשׂוֹת ְמָלאכוֹת ְגּמוּרוֹת ָהֲאסוּרוֹת ִמן ַהתּוָֹרה ְדֵּכיָון ֶשַׁﬠְכָשׁו ַמְפִליג‬ ‫ְבֶּהֵתּר ל ֹא ָגְזרוּ ֲחָכִמים ְכֶּשׁהוֵֹל ִלְדַבר ִמְצָוה ַאף ֶשׁ ִיְּצָטֵר ַאַחר ָכּ ְלַחֵלּל ַשָׁבּת ִמְפֵּני ִפּקּוַּח ֶנֶפשׁ‬. ‫וִּמָכּל ָמקוֹם ְלַכְתִּחָלּה ִיְפסוֹק ִﬠם ַהָנְּכ ִרי ֶשׁ ִיְּשׁבּוֹת ְול ֹא ֵיֵל ְבַּשָׁבּת ְכֶּשׁלּ ֹא ִיְהֶיה ָאז ֲחַשׁשׁ ַסָכָּנה ַבָּדָּבר ְוִאם ַאַחר ָכּ ל ֹא‬ 42,‫ נה‬:‫ִיְשׁבּוֹת ְוֵיֵל ַאף ֶשֵׁאין ֲחַשׁשׁ ַסָכָּנה ַבָּדָּבר ֵאין ְבָּכ ְכּלוּם‬ 8 As will be stated in sec. 307[:12, even] for the sake of a mitzvah, our Sages did not permit the desecration of Shabbos, not even the violation of a shvus,43a Rabbinic ordinance — only a shvus of a shvus.44Therefore, if there is no danger involved in leaving the ship and not proceeding with [the others] beyond the Shabbos limits, one is forbidden to set out on that ship and journey with them on Shabbos, even if he is traveling for the sake of a mitzvah, if [the ship] journeys while less than ten handbreadths above the riverbed, unless he enters it [more than] three [full] days prior to Shabbos. ‫ ִמִדְּבֵרי סוְֹפ ִרים ל ֹא ִהִתּירוּ ֶאָלּא ִאם ֵכּן‬43‫ח ֲאָבל ְלַחֵלּל ַשָׁבּת ְלֹצֶר ִמְצָוה ֲאִפלּוּ ְבָּדָבר ֶשֵׁאין בּוֹ ֶאָלּא ִאסּוּר ְשׁבוּת‬ ‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן ש"ז נו ְלִפיָכ ִאם ֵאין ָשׁם ֲחַשׁשׁ ַסָכָּנה ְכֶּשֵׁיֵּצא ֵמַהְסִּפיָנה ְול ֹא ֵיֵל ִﬠָמֶּהם‬44‫הוּא ְשׁבוּת ִדְּשׁבוּת‬

12/14/2020, 12:30 PM

Shulchan Aruch: Chapter 248 - Laws Applying to One Who Sets Out on...

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https://www.chabad.org/library/article_cdo/aid/3447014/jewish/Shulcha...

‫חוּץ ַלְתּחוּם ְבַּשָׁבּת ָאסוּר לוֹ ְלַהְפִליג ָבּהּ ֵליֵל ִﬠָמֶּהם ַגּם ְבַּשָׁבּת נז ִאם ִהיא ְמַהֶלֶּכת ְלַמָטּה ִמי' ְטָפִחים ַאף ַﬠל ִפּי‬ ‫ נט‬:‫ֶשׁהוֵֹל ִלְדַבר ִמְצָוה נח ֶאָלּא ִאם ֵכּן ִנְכַנס ְלתוָֹכהּ ֹקֶדם ג' ָיִמים ֶשִׁלְּפֵני ַהַשָּׁבּת‬ 9 Similarly, it is forbidden for a person to enter a ship on Shabbos itself,45 even if: a) he is journeying for the sake of a mitzvah; b) the ship travels ten handbreadths above the riverbed; and even if c) he is traveling [only] within the Shabbos limits; and even if d) [the ship] is traveling [primarily] for the sake of non-Jews.46 For it is forbidden to enter a ship on Shabbos at all, even if it is not traveling at all, but merely remains floating [in one place] on the water’s surface, as will be explained in sec. 339[:10. The rationale is that when one is on a ship,] it appears as if he is himself floating and swimming in the water. And it is forbidden to swim on Shabbos lest one make a swimmer’s barrel,47 i.e., a barrel used to teach oneself to swim in water. If, however, one entered the ship on Friday, even though the ship will also proceed on Shabbos and thus it will appear as if he is floating [on Shabbos], our Sages did not issue a decree.48 For the person is not doing anything on Shabbos itself. He is floating as a natural consequence of having entered [the ship] on Friday, and at that time, he was permitted [to do so, and, indeed,] even to fashion a floater’s barrel. Accordingly, even if [the ship] sets off from the land on Shabbos itself, it is of no consequence, since he entered it on Friday. Nevertheless, if he [subsequently] left the ship, it is forbidden for him to reenter it on Shabbos, because entering it on Shabbos [violates] the prohibition against floating. There are authorities who permit one to reenter [a ship] on Shabbos and embark [on a journey] if he established it as his place for Shabbos on Friday evening, i.e., he was on the ship from the beginning of bein hashamashos49until nightfall. Since he [established the ship] as his place for Shabbos when Shabbos commenced, it is considered as his home. Even though he departs from it and tarries for a lengthy time on land, and even if he [spends the night] sleeping there, he does not forfeit the designation of the ship as his place for Shabbos. He must, however, be mindful to return to the ship that he designated as his Shabbos place, and not to enter another ship.50 It has become the widespread custom in some locations [to follow the second view]. Although fundamentally, the halachah follows the first view, one should not admonish [others who do not follow this view,] since they have [competent] authorities on whom they can rely. Nevertheless, after the ship has left the Shabbos limits [of the original city, its Jewish passengers] are forbidden to descend onto dry land, even if the ship entered within a city that was enclosed by a wall for the sake of residence, as will be explained in sec. 405[:7]. There are those who furthermore follow the practice of arranging their [Shabbos] table on the ship, lighting [Shabbos] candles there, and making Kiddush [there on Friday night] in order to publicize to everyone that they have made it their Shabbos place, and thus [even if they leave the ship and then return], no one will harbor suspicions about them when they [depart] during the daylight hours of Shabbos. Nevertheless, those [who follow this practice] must be careful to remain aboard the ship throughout the entire duration of bein hashamashos until nightfall, without leaving the ship at all during that time. For there is [a halachic] uncertainty 12/14/2020, 12:30 PM

‫‪https://www.chabad.org/library/article_cdo/aid/3447014/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 248 - Laws Applying to One Who Sets Out on...‬‬

‫‪regarding each and every moment of bein hashamashos, concerningwhether it is‬‬ ‫‪considered the onset of night, [and thus the onset of Shabbos].51And at the‬‬ ‫‪moment of the onset of the [Shabbos] night, one must be on the ship, as explained‬‬ ‫‪above.‬‬ ‫ט ְוֵכן ָאסוּר לוֹ ִלָכֵּנס ַבְּסִּפיָנה ְבַּשָׁבּת ַﬠְצָמה ס‪ַ 45,‬אף ַﬠל ִפּי ֶשׁהוֵֹל ִלְדַבר ִמְצָוה סא ֲאִפלּוּ ְמַהֶלֶּכת ְלַמְﬠָלה ִמי' ְטָפִחים‬ ‫ַוֲאִפלּוּ ֵליֵל ְלתוֹ ַהְתּחוּם סב ַוֲאִפלּוּ ִהיא ְמַהֶלֶּכת ִבְּשִׁביל ָנְכ ִרים סג‪ְ 46,‬לִפי ֶשָׁאְסרוּ ִלָכֵּנס ְכָּלל ִבְּסִפיָנה ְבַּשָׁבּת ֲאִפלּוּ‬ ‫ֵאיָנהּ ְמַהֶלֶּכת ְכָּלל ֶאָלּא ָצָפה ַﬠל ְפֵּני ַהַמּ ִים ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן של"ט סד ְלִפי ֶשׁ ִנּ ְרֶאה ְכִּאלּוּ הוּא ַﬠְצמוֹ ָצף ְוָשׁט ַﬠל‬ ‫ְפֵּני ַהַמּ ִים סה ְוָאסוּר ָלשׁוּט ְבַּשָׁבּת ִמשּׁוּם ְגֵּזָרה ֶשָׁמּא ַיֲﬠֶשׂה ָחִבית ֶשׁל ַשָׁיִּטין סו‪ֶ 47,‬שְׁמַּלְמִּדין ֶאת ַﬠְצָמן ָלשׁוּט ְבַּמ ִים‬ ‫ַﬠל ָחִבית‪ .‬סז‬ ‫ֲאָבל ְכֶּשׁ ִנְּכַנס ַלְסִּפיָנה ֵמֶﬠֶרב ַשָׁבּת ַאף ַﬠל ִפּי ֶשׁהוֶֹלֶכת ַגּם ְבַּשָׁבּת ְוִנ ְרֶאה ְכָּשׁט ל ֹא ָגְזרוּ ֲחָכִמים סח‪ֵ 48,‬כּיָון ֶשׁהוּא‬ ‫ֵאינוֹ עוֶֹשׂה ְכּלוּם ְבַּשָׁבּת סט ֶשֵׁמֵּאָליו הוּא ָשׁט ַﬠל ְיֵדי ְכִּניָסתוֹ ְלתוָֹכהּ ֵמֶﬠֶרב ַשָׁבּת ֶשִׁהיא ְשַׁﬠת ֶהֵתּר ֲאִפלּוּ ַלֲﬠשׂוֹת‬ ‫ָחִבית ֶשׁל ַשָׁיִּטין ע וְּלִפיָכ ֲאִפלּוּ ִאם ִהיא ַמְפֶלֶגת ֵמַהַיָּבָּשׁה ְבַּשָׁבּת ַﬠְצמוֹ ֵאין ְבָּכ ְכּלוּם ֵכּיָון ֶשׁ ִנְּכַנס ְלתוָֹכהּ ֵמֶﬠֶרב‬ ‫ַשָׁבּת עא וִּמָכּל ָמקוֹם ִאם )ד( ָיָצא ִמֶמָּנּה ַלַיָּבָּשׁה ָאסוּר לוֹ ַלֲחזוֹר ְלתוָֹכהּ ְבַּשָׁבּת עב ְלִפי ֶשִׁבְּכ ִניָסה זוֹ ֶשְׁבַּשָׁבּת ֵישׁ ָבּהּ‬ ‫ִאסּוּר ִמשּׁוּם ָשׁט‪ .‬עג‬ ‫ְוֵישׁ ַמִתּי ִרין עד ִלָכֵּנס ְבּתוָֹכהּ וְּלַהְפִליג ְבַּשָׁבּת ִאם ָקָנה ָבּהּ ְשִׁביָתה ֵמֶﬠֶרב ַשָׁבּת ְדַּה ְינוּ ֶשָׁהָיה ְבּתוָֹכהּ ִמְתִּחַלּת ֵבּין‬ ‫ַהְשָּׁמשׁוֹת‪ַ 49‬ﬠד ֶשָׁחְשָׁכה עה ְדֵּכיָון ֶשִׁבְּתִחַלּת ְכּ ִניַסת ַהַשָּׁבּת ָה ְיָתה ְשִׁביָתתוֹ ְבּתוָֹכהּ ַנֲﬠֵשׂית ִהיא ְכֵּביתוֹ עו ְוַאף ֶשָׁיָּצא‬ ‫ִמֶמָּנּה ַאַחר ָכּ ְוָשָׁהה ַה ְרֵבּה ַבַּיָּבָּשׁה ַוֲאִפלּוּ ָלן ָשׁם עז ל ֹא ִהְפִסיד ְבֶּזה ְשִׁביָתתוֹ ֶשַׁבְּסִּפיָנה ַרק ֶשִׁיָּזֵּהר ַלֲחזוֹר ְלאוָֹתהּ‬ ‫ְסִפיָנה ֶשָׁקָּנה ָבּהּ ְשִׁביָתה ְול ֹא ִיָכֵּנס ִלְסִפיָנה ַאֶחֶרת עח‪ְ 50,‬וֵכן ִנְתַפֵּשּׁט ַהִמְּנָהג ִבְּקָצת ְמקוֹמוֹת עט ְוֵאין ִלְמחוֹת ְבָּיָדם פ‬ ‫‪ַ.‬אף ֶשָׁהִﬠָקּר ִכְּסָבָרא ָה ִראשׁוָֹנה ֵכּיָון ֶשֵׁיּשׁ ָלֶהם ַﬠל ִמי ֶשׁ ִיְּסְמכוּ‬ ‫וִּמָכּל ָמקוֹם ְלַאַחר ֶשִׁהְפִליָגה חוּץ ַלְתּחוּם ֲאסוּ ִרים ָלֵצאת ַלַיָּבָּשׁה ֲאִפלּוּ ִנְכ ְנָסה ְלתוֹ ִﬠיר ַהֻמֶּקֶּפת חוָֹמה ְל ִדיָרה ְכּמוֹ‬ ‫ֶשִׁיְּתָבֵּאר ְבִּסָמּן ת"ה‪ .‬פא‬ ‫ְוֵישׁ נוֲֹהִגין עוֹד ְלַסֵדּר ֻשְׁלָחן ַבְּסִּפיָנה וְּלַהְדִליק ָשׁם ֵנרוֹת פב ְוַלֲﬠשׂוֹת ִקדּוּשׁ פג ְכֵּדי ֶשׁ ִיְּתַפּ ְרֵסם ַלֹכּל ֶשָׁקּנוּ ָבּהּ ְשִׁביָתה ‬ ‫‪.‬פד ְול ֹא ַיְחְשׁדוּ אוָֹתם ְכֶּשַׁיְּפִליגוּ ָבּהּ ְלָמָחר ַבּיּוֹם‬ ‫וִּמָכּל ָמקוֹם ְצ ִריִכים ְלִהָזֵּהר ֶשֵׁיְּשׁבוּ ָשׁם ַבְּסִּפיָנה ָכּל ֵבּין ַהְשָּׁמשׁוֹת ַﬠד ֶשֶׁתְּחַשׁ ְול ֹא ֵיְצאוּ ִמֶמָּנּה ְכָּלל ְבֶּאְמַצע ֵבּין‬ ‫ַהְשָּׁמשׁוֹת פה ֶשְׁבָּכל ֶרַגע ְוֶרַגע ֶשְׁבֵּבין ַהְשָּׁמשׁוֹת ֵישׁ ָסֵפק ֶשָׁמּא הוּא ְתִּחַלּת ַהַלּ ְיָלה פו‪ 51,‬וְּבֶרַגע ֶשׁל ְתִּחַלּת ַהַלּ ְיָלה‬ ‫‪ָ:‬צ ִרי ִלְהיוֹת ַבְּסִּפיָנה ְכּמוֹ ֶשִׁנְּתָבֵּאר‬ ‫‪10 Even if a festival falls on Friday, one may establish his Shabbos place on board‬‬ ‫]‪[the ship],52 for this is not [considered a violation of the prohibition against‬‬ ‫]‪“preparing” [for Shabbos on a festival].53 Even if one already established [the ship‬‬ ‫‪as his place before the festival [on Thursday], that act is not effective with regard to‬‬ ‫‪the Shabbos that follows [the festival]. Similarly, if one established [the ship] as his‬‬ ‫‪place for Shabbos on Friday, that act is not effective with regard to a festivalthat‬‬ ‫‪follows the Shabbos, and he must reestablish [the ship] as his place during bein‬‬ ‫‪hashamashos on the Saturday evening preceding the festival. The same laws apply‬‬ ‫‪with regard to the two successive days observed as festivals in the Diaspora.54 On‬‬ ‫‪the two days of Rosh HaShanah, by contrast, establishing [the ship] as one’s place‬‬ ‫‪on the day preceding the first day of the festival also suffices for the second day,55‬‬ ‫‪as will be thoroughly explained in sec. 416.56‬‬ ‫י ַוֲאִפלּוּ ִאם ָחל יוֹם טוֹב ְבֶּﬠֶרב ַשָׁבּת ָיכוֹל ִלְקנוֹת בּוֹ ְשִׁביָתה פז‪ְ 52,‬וֵאין ְבֶּזה ִמשּׁוּם ֲהָכָנה‪ְ 53,‬וַאף ִאם ָקָנה ְשִׁביָתה‬ ‫ְבֶּﬠֶרב יוֹם טוֹב ֵאיָנהּ מוֶֹﬠֶלת ְלַשָׁבּת ֶשְׁלַּאֲחָריו ְוֵכן ִאם ָקָנה ְשִׁביָתה ְבֶּﬠֶרב ַשָׁבּת ֵאיָנהּ מוֶֹﬠֶלת ְליוֹם טוֹב ֶשַׁאַחר ַהַשָּׁבּת‬ ‫ְוָצ ִרי ַלֲחזוֹר ְוִלְקנוֹת ְשִׁביָתה ְבֵּבין ַהְשָּׁמשׁוֹת ֶשׁל מוָֹצֵאי ַשָׁבּת ְליוֹם טוֹב ְוֵכן ַהִדּין ְבּב' ָיִמים טוִֹבים ֶשׁל ָגֻּליּוֹת‪ֲ 54‬אָבל‬ ‫ְבּב' ָיִמים טוִֹבים ֶשׁל ר ֹאשׁ ַהָשָּׁנה ַדּי ִבְּשִׁביָתה ֶשָׁקָּנה ְבֶּﬠֶרב יוֹם טוֹב ָה ִראשׁוֹן ַאף ְליוֹם טוֹב ַהֵשּׁ ִני‪ְ 55‬כּמוֹ ֶשׁ ִיְּתָבֵּאר ָכּל‬ ‫ֶזה ְבִּסָמּן תט"ז‪ :‬פח‪56,‬‬ ‫‪11 All of the above applies when one sets forth [on a boat] on a river, when the boat‬‬ ‫‪12/14/2020, 12:30 PM‬‬

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journeys [primarily] for the sake of non-Jews, and travels more than ten handbreadths above [the riverbed].57 Even if the boat is being pulled by animals that walk along the riverbanks,58 that is of no consequence [and license is granted to travel aboard the boat]. The situation is not analogous to a carriage that is pulled by animals [on land], in which it is forbidden as a decree to travel [on Shabbos]even within a town’s Shabbos limits, lest one cut off a branch to use as a prod to direct the animals, as will be stated in sec. 305[:23. The rationale for the distinction:] A person sitting in a carriage is [sitting] near the animals and it is common practice for him to direct the animals at times.59 When, by contrast, one is traveling on a boat, he is far from the animals that walk along the riverbanks and pull the ship by means of long ropes.60 Thus, it is never the practice of [one sitting on the ship] to direct them. 57,‫ פט‬.‫יא ְוָכל ֶזה ְכֶּשַׁמְּפִליג ְבָּנָהר ְוַהְסִּפיָנה הוֶֹלֶכת ִבְּשִׁביל ָנְכ ִרים וְּמַהֶלֶּכת ְלַמְﬠָלה ִמי' ְטָפִחים‬ ‫ ֵאין ְבָּכ ְכּלוּם צ ְוֵאינוֹ דוֶֹמה ְלָקרוֹן ֶשׁמּוִֹליִכים‬58‫ְוַאף ִאם מוִֹליִכים אוָֹתהּ ַﬠל ְיֵדי ְבֵּהמוֹת ַהְמַהְלִּכים ִבְּשַׂפת ַהָנָּהר‬ ‫אוֹתוֹ ְבֵּהמוֹת ֶשָׁאסוּר ְלַהֵלּ בּוֹ ֲאִפלּוּ ְבּתוֹ ַהְתּחוּם ְגֵּזָרה ֶשָׁמּא ַיְחתּוֹ ְזמוָֹרה ְלַהְנִהיג ָבּהּ ַהְבֵּהמוֹת ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסָמּן‬ ‫ ֲאָבל ַהיּוֵֹשׁב‬59‫ש"ה צא ְלִפי ֶשַׁהיּוֵֹשׁב ְבָּקרוֹן ָקרוֹב הוּא ֵאֶצל ַהְבֵּהמוֹת ְוֶדֶר הוּא ֶשִׁלְּפָﬠִמים הוּא ַמ ְנִהיג ַהְבֵּהמוֹת‬ ‫ ְוֵאין ַדּ ְרכּוֹ‬60‫ִבְּסִפיָנה ָרחוֹק הוּא ִמְבֵּהמוֹת ַהְמַהְלּכוֹת ִבְּשַׂפת ַהָנָּהר וּמוִֹליִכים ֶאת ַהְסִּפיָנה ַﬠל ְיֵדי ֲחָבִלים ֲאֻרִכּים‬ ‫ צב‬:‫ְלעוָֹלם ְלַה ְנִהיג אוָֹתן‬

Fig. 2: A Ship Pulled by Draft Animals 12 In those places where it is customary to depart [on a ship] even on sea journeys (on Friday, or even on Shabbos, by establishing the ship as one’s Shabbos place on Friday), [even] if one is not traveling for a mere pleasure trip, but for commercial activity 61 or to see friends, he should not be admonished. [The rationale is that] there is an authority who maintains that whenever a person sets out on a commercial venture — even if he has enough food to eat and just wants to make

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more profit — or when he journeys to see a friend, he is considered as traveling for the sake of a mitzvah with regard to having a license to set out within three days of Shabbos. [License is granted] even though, [by undertaking the trip], he will nullify [the mitzvah of] enjoying Shabbos and, moreover, it may be necessary for him to have to perform a forbidden labor because of a risk to life. [According to this opinion, traveling] for one’s personal concerns refers strictly to a [mere] pleasure trip.  ‫יב וְּבָמקוֹם ֶשָׁנֲּהגוּ ְלַהְפִליג ַאף ְבַּיִמּים ַהְמּלוִּחים )ֵמֶﬠֶרב ַשָׁבּת )ה( אוֹ ֲאִפלּוּ ְבַּשָׁבּת ַﬠל ְיֵדי ְקִנַיּת ְשִׁביָתה ֵמֶﬠֶרב ַשָׁבּת‬ ‫ אוֹ ִל ְראוֹת ְפֵּני ֲחֵבֵריֶהם ֵאין ִלְמחוֹת ְבָּיָדם צד ְלִפי ֶשֵׁיּשׁ ִמי ֶשׁאוֵֹמר צה‬61‫צג( ִאם ֵאיָנם הוְֹלִכים ְלִטיּוּל ֶאָלּא ִלְסחוָֹרה‬ ‫ֶשָׁכּל ַמה ֶשָּׁהָאָדם הוֵֹל ִלְסחוָֹרה ֲאִפלּוּ ֵישׁ לוֹ ְמזוֹנוֹת ְוהוֵֹל ִלְסחוָֹרה ְלַה ְרָוָחה צו אוֹ ֶשׁהוֵֹל ִל ְראוֹת ְפֵּני ֲחֵברוֹ ָחשׁוּב‬ ‫ַהֹכּל ְדַּבר ִמְצָוה ְלִﬠ ְנָין ֶזה ֶשֻׁמָּתּר לוֹ ְלַהְפִליג ְבּתוֹ ג' ָיִמים ִלְפֵני ַהַשָּׁבּת ַאף ַﬠל ִפּי ֶשׁ ִיְּתַבֵּטּל ֵמֹעֶנג ַשָׁבּת ְוַגם ַאף‬ (‫ֶשֶׁאְפָשׁר ֶשׁ ִיְּצָטֵר ַלֲﬠשׂוֹת ְמָלאָכה ְגמוָּרה ְבַּﬠְצמוֹ ִמְפֵּני ִפּקּוַּח ֶנֶפשׁ ְוֵאינוֹ ָחשׁוּב ְדַּבר ָה ְרשׁוּת ֶאָלּא ִמי ֶשׁהוֵֹל )ו‬ ‫ צז‬:‫ְלַטֵיּל ִבְּלָבד‬ 13 [The following laws apply to people] who journey with a caravan in the desert. Everyone knows that they will be required to violate the Shabbos [prohibitions], since they will not be able to tarry alone in the desert on Shabbos due to the danger involved. [Therefore,] they are forbidden to set out on a journey within three days of Shabbos for the reason explained above62 unless they set out for the sake of a mitzvah, e.g., to immigrate to Eretz Yisrael.63 In such an instance, if the opportunity to depart with a caravan arises, they are permitted to depart, even on Friday. As an initial preference, one should arrange with [the other travelers] that they will halt on Shabbos.64If, afterwards, when they are in the desert, they do not desire to rest, [a Jewish traveler] may go with them, [proceeding] beyond the Shabbos limits and even beyond twelve mil:65 a) if they are afraid of predatory animals; or even b) if he is afraid of robbers, lest they steal his animal and he will then be able to proceed only on foot, or they will take his money and thus he will not be able to survive in the desert, or they will take his clothes in the winter, and he will be in danger of dying from the cold. All the above are considered as dangers to life, for which permission is granted to proceed with the caravan. There are authorities who maintain that since one knows with absolute certainty that he will be required to desecrate the Shabbos, it is forbidden to depart on such a journey, even on Sunday and even for the sake of a mitzvah. License was granted to set out for the sake of a mitzvah [less than three days before Shabbos], or [if not for the sake of a mitzvah,] more than three days before Shabbos,only on a ship, where there is no absolute certainty that he will have to desecrate the Shabbos.66For it is possible that when Shabbos arrives, [the ship] will reach another port and remain there for the entire Shabbos. [In such an instance,] he will not desecrate the Shabbos by performing forbidden labor or by proceeding beyond the Shabbos limits. [Since there is a possibility of that occurring,] our Sages granted leniency [for one to set out] more than three days before Shabbos — and, for the sake of a mitzvah, even within three days [of Shabbos] — even though the water is not ten handbreadths deep,67 and even though it is almost certain that [the ship will not dock for Shabbos, and] one will have to desecrate the Shabbos. When, however, there is absolute certainty that one will have to desecrate the Shabbos, they did not show any leniency at all.68 One should be stringent and follow their ruling. Nevertheless, one should not admonish those who embrace the leniency, because they have a halachic authority 12/14/2020, 12:30 PM

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on whom to rely. One should not admonish even one who journeys to Eretz Yisrael [only] for commercial activity, but not to settle there, because there is an authority who maintains that this is also considered a purpose associated with a mitzvah, for our Sages state:69 “Everyone who walks four cubits in Eretz Yisrael is assured of a portion in the World to Come.”70 Nevertheless, if one travels within three days of Shabbos for commercial activity or to see a friend, he should be admonished, because there are many authorities who do not consider this a purpose associated with a mitzvah at all. ‫יג ַהיּוְֹצִאים ְבַּשָׁיָּרא ַבִּמְּדָבּר ְוַהֹכּל יוְֹדִﬠים ֶשֵׁהם ְצ ִריִכים ְלַחֵלּל ַשָׁבּת ִכּי ִמְפֵּני ַהַסָּכָּנה ל ֹא יוְּכלוּ ְלַﬠֵכּב ְלַבָדּם ַבִּמְּדָבּר‬ ‫ ֶאָלּא ִאם ֵכּן הוְֹלִכים ִלְדַבר ִמְצָוה‬62,‫ְבַּשָׁבּת ֲאסוּ ִרים ָלֵצאת תּוֹ ג' ָיִמים ִלְפֵני ַהַשָּׁבּת צח ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה צט‬ ‫ ֶשָׁאז ִאם ִנְזַדְּמָּנה ָלֶהם ַשָׁיָּרא ֲאִפלּוּ ְבֶּﬠֶרב ַשָׁבּת ֻמָתּ ִרים ָלֵצאת ק וְּלַכְתִּחָלּה ִיְפְסקוּ ִﬠָמֶּהם‬63‫ְכּגוֹן ַלֲﬠלוֹת ְלֶאֶרץ ִיְשָׂרֵאל‬ ‫ ְוִאם ַאַחר ָכּ ְכֶּשׁ ִיְּהיוּ ַבִּמְּדָבּר ל ֹא ִי ְרצוּ ִלְשׁבּוֹת ְיכוִֹלים ָלֶלֶכת ִﬠָמֶּהם חוּץ ַלְתּחוּם ֲאִפלּוּ יוֵֹתר‬64,‫ִלְשׁבּוֹת ְבַּשָׁבּת קא‬ ‫ ִאם ִמְתָי ְרִאים ִמְפֵּני ַחיּוֹת ָרעוֹת אוֹ ֲאִפלּוּ ִאם ִמְתָיֵרא ִמְפֵּני ִלְסִטים ֶשׁלּ ֹא ִיְגְזלוּ ִמֶמּנּוּ ְבֵּהָמה ְול ֹא יוַּכל‬65‫ִמי"ב ִמיל‬ ‫ָלֶלֶכת ְבַּרְגָליו אוֹ ִאם ִיְקחוּ ָממוֹנוֹ ְול ֹא יוַּכל ִלְחיוֹת עוֹד ַבִּמְּדָבּר אוֹ ִאם ִיְקחוּ ַמְלבּוָּשׁיו ִבְּזַמן ַהֹקּר ִכְּמַﬠט ָימוּת ִבְּק ִרירוּת‬ ‫ קב‬.‫ָכּל ֶאָחד ֵמֵאלּוּ ִנְקָרא ִפּקּוַּח ֶנֶפשׁ וֻּמָתּר לוֹ ֵליֵל ִﬠָמֶּהם‬ ‫ְוֵישׁ אוְֹמ ִרים קג ֵכּיָון ֶשׁיּוֵֹדַﬠ ְבֵּברוּר ָגּמוּר ֶשְׁבַּוַדּאי ִיְצָטֵר ְלַחֵלּל ַשָׁבּת ָאסוּר ָלֵצאת ֲאִפלּוּ ְבּיוֹם ִראשׁוֹן ֲאִפלּוּ ִלְדַבר‬ ‫ִמְצָוה ְול ֹא ִהִתּירוּ ִלְדַבר ִמְצָוה אוֹ ֹקֶדם ג' ָיִמים ֶשִׁלְּפֵני ַהַשָּׁבּת ֶאָלּא ְלַהְפִליג ִבְּסִפיָנה ֶשֵׁאין ָשׁם ַוַדּאי ָגּמוּר ֶשִׁיְּצָטֵר‬ (‫ ֶשֶׁאְפָשׁר ְכֶּשַׁיּ ִגּיַﬠ ַהַשָּׁבּת ַיִגּיעוּ ְלָנָמל ַאֵחר ְוַיַﬠְמדוּ ָשׁם ָכּל ַהַשָּׁבּת ַוֲאַזי ל ֹא ְיַחְלּלוּ ַבֲּﬠִשַׂיּת ְמָלאָכה )ז‬66‫ְלַחֵלּל ַשָׁבּת‬ ‫ ַאף ַﬠל ִפּי ֶשָׁקּרוֹב ְלַוַדּאי הוּא ֶשׁ ִיְּצָטֵר ְלַחְלּלוֹ קד ֵהֵקלּוּ‬67‫ְול ֹא ִבְּתחוִּמין ַאף ַﬠל ִפּי ֶשֵׁאין ַבַּמּ ִים ֹעֶמק י' ְטָפִחים‬ ‫ֲחָכִמים ֹקֶדם ג' ָיִמים אוֹ ִלְדַבר ִמְצָוה ֲאִפלּוּ ְבּתוֹ ג' ָיִמים ֲאָבל ְכֶּשׁהוּא ַוַדּאי ָגּמוּר ֶשִׁיְּצָטֵר ְלַחְלּלוֹ ל ֹא ֵהֵקלּוּ ְכָּלל‬ 68.‫ְבּשׁוּם ִﬠ ְנָין‬ ‫ קה‬.‫ְוֵישׁ ְלַהֲחִמיר ְכִּדְבֵריֶהם ֲאָבל ֵאין ִלְמחוֹת ְבַּיד ַהְמִּקִלּין הוִֹאיל ְוֵישׁ ָלֶהם ַﬠל ִמי ֶשׁ ִיְּסְמכוּ‬ ‫ַוֲאִפלּוּ ִמי ֶשׁהוֵֹל )ח( ְלֶאֶרץ ִיְשָׂרֵאל ִלְסחוָֹרה ְול ֹא ְכֵּדי ְלִהְתַיֵשּׁב ָבּהּ ֵאין ִלְמחוֹת ְבָּידוֹ ְלִפי ֶשֵׁיּשׁ ִמי ֶשׁאוֵֹמר ֶשֶׁזּהוּ ַגם‬ 70,‫ קז‬.‫ ָכּל ַהְמַהֵלּ ד' ַאמּוֹת ְבֶּאֶרץ ִיְשָׂרֵאל ֻמְבָטח לוֹ ֶשׁהוּא ֶבּן עוָֹלם ַהָבּא‬69,‫ֵכּן ְדַּבר ִמְצָוה ֶשֲׁהֵרי ָאְמרוּ ֲחָכִמים קו‬ ‫וִּמָכּל ָמקוֹם ִאם הוֵֹל ְבּתוֹ ג' ָיִמים ִלְסחוָֹרה אוֹ ִל ְראוֹת ְפֵּני ֲחֵברוֹ ֵישׁ ִלְמחוֹת ְבָּידוֹ הוִֹאיל ְוַרבּוּ ָהאוְֹס ִרים ֶשֵׁאין ֶזה‬ ‫ קח‬:‫ָחשׁוּב ְדַּבר ִמְצָוה ְכָּלל‬ 14 All the above applies as an initial preference. After the fact, however, once one has already set out on a caravan, even on Friday, and even [if merely] for a pleasure trip, [if] he reaches a place where there is a concern for danger should he separate from the caravan, he may proceed with them on Shabbos until he reaches a place where there is no concern for danger if he separates from them. There he must halt and not proceed [further] with them. Even if he is close to a town, he should not enter it, because he is only allowed to proceed four cubits, as is the law regarding one who goes outside the Shabbos limits.71 Even if he was concerned with danger until he entered the town,72 he is not permitted to proceed within it more than four cubits,73 even if the town is surrounded with a wall for the sake of habitation,74 since he went beyond [his Shabbos limits] without the license of the Sages.75 For they forbade a person from setting out with a caravan within three days [of Shabbos] for his personal concerns. In this context,76 even setting out for commercial activity or to see a friend is considered as one’s personal concerns, as explained above.77 Nevertheless, if a person sets out [with a caravan] because he is not familiar with

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the law and thinks that it is permitted for him to set out even for his personal concerns, he is permitted to walk throughout the entire town and 2000 cubits in all directions. [He is granted this leniency,] since initially, he did not set out to intentionally transgress, and afterwards, when Shabbos arrived, he was in a place of danger. Hence, [although] he journeyed beyond the Shabbos limits on Shabbos, he is governed by the laws pertaining to one who went beyond the Shabbos limits in order to save lives. [Such a person] is granted 2000 cubits in every direction, as will be stated in sec. 407[:1]. Therefore, even if there was no concern for danger before he reached the city, he is permitted to enter the town if he is within 2000 cubits of it.78 Needless to say, [this ruling applies] if he departed for a permitted purpose — i.e., for an actual mitzvah or more than three days [before Shabbos]. He is granted 2000 cubits in every direction [even] if, in the place he reaches, there is no concern for danger if he would leave the caravan. ‫יד ְוָכל ֶזה ְלַכְתִּחָלּה ֲאָבל ְבִּדיֲﬠַבד ֶשְׁכָּבר ָיָצא ְבַּשָׁיָּרא ֲאִפלּוּ ְבֶּﬠֶרב ַשָׁבּת ַוֲאִפלּוּ ְלַטֵיּל ְוִהִגּיַﬠ ְלָמקוֹם ֶשֵׁיּשׁ לוֹ ֲחַשׁשׁ‬ ‫ַסָכָּנה ְלִהָפֵּרד ֵמַהַשָּׁיָּרא ָיכוֹל ָלֶלֶכת ִﬠָמֶּהם ְבַּשָׁבּת ַﬠד ֶשַׁיִּגּיַﬠ ְלָמקוֹם ֶשֵׁאין לוֹ ֲחַשׁשׁ ַסָכָּנה ְלִהָפֵּרד ֵמֶהם ְוָשׁם ִיְשׁבּוֹת‬  .‫ְול ֹא ֵיֵל ִﬠָמֶּהם ַוֲאִפלּוּ הוּא ָסמוּ ָלִﬠיר ל ֹא ִיָכֵּנס ְלתוָֹכהּ ְלִפי ֶשֵׁאין לוֹ ָשׁם ֶאָלּא ד' ַאמּוֹת ְכִּדין ַהיּוֵֹצא חוּץ ַלְתּחוּם‬ 71,‫קט‬ ‫ ַאף ִאם ִהיא ֻמֶקֶּפת ְמִחצּוֹת‬73‫ ֵאינוֹ ַרַשּׁאי ְלַהֵלּ ָבּהּ יוֵֹתר ִמד' ַאמּוֹת‬72‫ְוַאף ִאם ָהָיה לוֹ ֲחַשׁשׁ ַסָכָּנה ַﬠד ֶשִׁנְּכַנס ָלִﬠיר‬ ‫ ִאם‬76‫ ֶשָׁאְסרוּ ָלֵצאת ְבַּשָׁיָּרא תּוֹ ג' ָיִמים ִלְדַבר ָה ְרשׁוּת ַוֲאִפלּוּ‬75,‫ ֵכּיָון ֶשָׁיָּצא ֶשׁלּ ֹא ִבּ ְרשׁוּת ֲחָכִמים קי‬74‫ְלִדיָרה‬ 77,‫ קיב‬.‫ָיָצא ִלְסחוָֹרה אוֹ ִל ְראוֹת ְפֵּני ֲחֵברוֹ ֲהֵרי ֶזה ְכּיוֵֹצא ִלְדַבר ָה ְרשׁוּת ַמָמּשׁ ְלִﬠ ְנָין ֶזה קיא ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬ ‫וִּמָכּל ָמקוֹם ִאם ָיָצא ֵמֲחַמת ֶשׁלּ ֹא ָהָיה ָבִּקי ַבֲּהָלָכה ְוָהָיה ָסבוּר ֶשֻׁמָּתּר ָלֵצאת ַאף ִלְדַבר ָה ְרשׁוּת ֻמָתּר לוֹ ְלַהֵלּ ְבָּכל‬ ‫ָהִﬠיר ְוַאְלַפּ ִים ַאָמּה ְלָכל רוַּח ְסִביבוֶֹתיָה קיג ֵכּיָון ֶשִׁבְּתִחַלּת ְיִציָאתוֹ ל ֹא ָיָצא ְבִּאסּוּר ְבִּמְתַכֵּוּן ְוַאַחר ָכּ ְכֶּשִׁהִגּיַﬠ ַהַשָּׁבּת‬ ‫ָהָיה ִבְּמקוֹם ַסָכָּנה וַּמה ֶשָּׁהַל ְבַּשָׁבּת חוּץ ַלְתּחוּם ִדּינוֹ ְכּיוֵֹצא חוּץ ַלְתּחוּם ְכֵּדי ְלַהִצּיל ְנָפשׁוֹת ֶשֵׁיּשׁ לוֹ ָשׁם ַאְלַפּ ִים‬ ‫ַאָמּה ְלָכל רוַּח ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן ת"ז קיד ְלִפיָכ ַאף ִאם ֹקֶדם ֶשִׁהִגּיַﬠ ָלִﬠיר ל ֹא ָהָיה לוֹ ָשׁם ֲחַשׁשׁ ַסָכָּנה ַרַשּׁאי ִלָכֵּנס‬ '‫ ְוֵאין ָצ ִרי לוַֹמר ִאם ָיָצא ְבֶּהֵתּר ְכּגוֹן ִלְדַבר ִמְצָוה ַמָמּשׁ קטז אוֹ ֹקֶדם ג‬78,‫ָלִﬠיר ִאם הוּא ְבּתוֹ ַאְלַפּ ִים ָלִﬠיר קטו‬ ‫ָיִמים קיז ֶשֵׁיּשׁ לוֹ ַאְלַפּ ִים ַאָמּה ְלָכל רוַּח ִמֶשִּׁהִגּיַﬠ ְלָמקוֹם ֶשֵׁאין בּוֹ ֲחַשׁשׁ ַסָכָּנה ְלִהָפֵּרד ֵמַהַשָּׁיָּרא‬:

12/14/2020, 12:30 PM

Shulchan Aruch: Chapter 249 - Laws That Apply on Friday - Texts & Wr...

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Shulchan Aruch: Chapter 249 - Laws That Apply on Friday By Rabbi Schneur Zalman of Liadi

SECTION 249 Laws That Apply on Friday (1-13) ‫סימן רמט ִדּי ִנים ַהַשָּׁיִּכים ְלֶﬠֶרב ַשָׁבּת וּבוֹ י"ג ְסִﬠיִפים‬: 1 On Friday, from the beginning of the day [onward],1 it is forbidden for a person [who is traveling] to walk2 more than three parsaos.3In this way, he will reach the destination where he plans to spend the Shabbos while it is still early in the day so that he will [have ample time to] prepare his Shabbos needs there.4 [This stringency applies] even in a situation where — if he would proceed further — he would reach his home, and the members of his household may have thought it possible that he would arrive home on that day, and so they prepared [the Shabbos needs] for him. Nevertheless, it is forbidden [to proceed farther than three parsaos], for perhaps they did not consider this eventuality at all and did not prepare anything for him.5 If, however, they knew with certainty that he would arrive that day, e.g., he sent a messenger to inform them or told them [of his plans to arrive on Friday] before he departed from home, it is permitted for him to journey the entire day.6 ‫ ְכֵּדי ֶשַׁיִּגּיַﬠ ִלְמקוֹם ְשִׁביָתתוֹ ְבּעוֹד ַהיּוֹם‬1,‫ ִמְתִּחַלּת ַהיּוֹםב‬3,‫ ְבֶּﬠֶרב ַשָׁבּת יוֵֹתר ִמג' ַפּ ְרָסאוֹתא‬2 ‫א ָאסוּר ְלָאָדם ֶשְׁיַּהֵלּ‬ ‫ ַוֲאִפלּוּ ִאם הוּא ְבִּﬠ ְנָין ֶשִׁאם ֵיֵל יוֵֹתר ַיִגּיַﬠ ְלֵביתוֹ וְּבֵני ֵביתוֹ ֶאְפָשׁר ֶשָׁשּׂמוּ ֶאל‬4,‫ָגּדוֹל ְויוַּכל ְלָהִכין ָשׁם ָצ ְרֵכי ַשָׁבּתג‬ ‫ִלָבּם ֶשָׁמּא ָיב ֹא ַהיּוֹם ְוֵהִכינוּ ַגּם ִבְּשִׁבילוֹד ַאף ַﬠל ִפּי ֵכן ָאסוּר ֶשָׁמּא ל ֹא ָשׂמוּ ֶאל ִלָבּם ְכָּלל ִמִבּיָאתוֹ ְול ֹא ֵהִכינוּ לוֹ‬ ‫ ֲאָבל ִאם ָידוַּﬠ ָלֶהם ְבַּוַדּאי ֶשָׁיּב ֹא ַהיּוֹםו ְכּגוֹן ֶשָׁשַּׁלח ָלֶהם ָשִׁליַח ְלהוִֹדיָﬠםז אוֹ ֶשׁהוִֹדיָﬠם ֹקֶדם ְנִסיָﬠתוֹ‬5,‫ְכּלוּםה‬ 6,‫ט‬:‫ִמֵבּיתוֹח ֻמָתּר לוֹ ֵליֵל ָכּל ַהיּוֹם‬ 2 All the above applies concerning a place where a person can prepare his Shabbos needs or others will prepare them for him.7 If, however, he is located in a place where it is impossible for him to prepare his Shabbos needs and there are no others to prepare them for him, it is preferable that he travel even many parsaos [farther]; perhaps he will reach a place where he will be able to prepare his Shabbos needs or others will prepare them for him. [Doing so is preferable] to remaining in his present place, where he will certainly not be able to prepare [for Shabbos]. Even if he possesses provisions that will satisfy his Shabbos needs, nevertheless, if he is not in a safe community, he is permitted to continue traveling, even many parsaos,until he reaches a safe community. For if he is not situated in a safe community, he will [certainly] not experience any Shabbos pleasure at all.8 ‫ ֲאָבל ִאם הוּא ְבָּמקוֹם ֶשִׁאי ֶאְפָשׁר‬7‫ב ְוָכל ֶזה ְכֶּשׁהוּא ְבָּמקוֹם ֶשׁיּוַּכל ְלָהִכין ָשׁם ָצ ְרֵכי ַשָׁבּת אוֹ ֶשֲׁאֵח ִרים ָיִכינוּ לוֹ‬ ‫ְלָהִכין ָצ ְרֵכי ַשָׁבּת ְוַגם ֲאֵח ִרים ל ֹא ָיִכינוּ לוֹ מוָּטב ֶשֵׁיֵּל ֲאִפלּוּ ַכָּמּה ַפ ְרָסאוֹתי אוַּלי ַיִגּיַﬠ ְלָמקוֹם ֶשׁיּוַּכל ְלָהִכין ָשׁם‬ ‫ָצ ְרֵכי ַשָׁבּת אוֹ ֶשֲׁאֵח ִרים ָיִכינוּ לוֹ ִמֶשּׁ ִיָּשֵּׁאר ָשׁם ֶשְׁבַּוַדּאי ל ֹא יוַּכל ְלָהִכיןיא ַוֲאִפלּוּ ִאם ֵישׁ ִﬠמּוֹ ֵציָדה ְכֵּדי ָצ ְרֵכי ַשָׁבּת‬ ‫ִמָכּל ָמקוֹם ִאם הוּא ְבָּמקוֹם ֶשֵׁאינוֹ ִישּׁוּב ָבּטוַּח ֻמָתּר לוֹ ֵליֵל ִמָשּׁם ֲאִפלּוּ ַכָּמּה ַפ ְרָסאוֹת ַﬠד ֶשַׁיִּגּיַﬠ ִלְמקוֹם ִישּׁוּב‬ 8,‫יג‬:‫ָבּטוַּחיב ֶשְׁכֶּשֵׁאינוֹ ִבְּמקוֹם ִישּׁוּב ָבּטוַּח ֵאין לוֹ ֹעֶנג ַשָׁבּת ְכָּלל‬

12/14/2020, 12:31 PM

Shulchan Aruch: Chapter 249 - Laws That Apply on Friday - Texts & Wr...

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3 All the above applies when one is journeying on foot. If, however, he is riding on a horse or traveling in a wagon,9 he may travel many parsaos and still be able to reach the place where he will spend the Shabbos while it is still early in the day. (Nevertheless, he should not travel more than the amount of time it takes for an ordinary person to walk three parsaos, i.e., 4.8 median hours that are one twentyfourth of the day.10 See sec. 459[:10].)11 ‫ ָיכוֹל ֵליֵל ַכָּמּה ַפ ְרָסאוֹת ְוַאף ַﬠל ִפּי ֵכן יוַּכל‬9‫ג ְוָכל ֶזה ְכֶּשׁהוֵֹל ְבַּרְגָליו ֲאָבל ִאם רוֵֹכב ַﬠל סוּס אוֹ הוֵֹל ְבָּקרוֹן‬ ‫ְלַהִגּיַﬠ ִלְמקוֹם ְשִׁביָתתוֹ ְבּעוֹד ַהיּוֹם ָגּדוֹליד )וִּמָכּל ָמקוֹם ל ֹא ְיַהֵלּ יוֵֹתר ִמְכֵּדי ִשׁעוּר ֶשׁהוּא ְמַהֵלּ ג' ַפּ ְרָסאוֹת ֶשׁל ָאָדם‬ 10:(‫ ַﬠֵיּן ִסָמּן תנ"טיז‬11‫ֵבּינוֹ ִני ַהְמַהֵלּ ְבַּרְגָליוטו ְדַּה ְינוּ ד' ָשׁעוֹת ְוד' ֳחָמִשׁיםטז ִמָשּׁעוֹת ֵבּינוֹ ִנית ֶשֵׁהן כ"ד ְלֵמֵﬠת ְלֵﬠת‬ 4 In these countries,12 most people prepare their Shabbos needs generously.13 Hence, in all cases we are not meticulous about not journeying more than three parsaos when one is traveling home or [intends] to be a guest at others’ homes.14 ‫ ָלֵכן ֵאין ִנְזָה ִרים ְכָּלל ִמֵלּיֵל יוֵֹתר ִמג' ַפּ ְרָסאוֹתיח ְבָּכל‬13‫ ֹרב ְבֵּני ָאָדם ְמִכי ִנים ָצ ְרֵכי ַשָׁבּת ְבֶּרַוח‬12‫ד וִּבְמִדינוֹת ֵאלּוּ‬ 14,‫יט‬:‫ִﬠ ְנָין ְכֶּשׁהוֵֹל ְלֵביתוֹ אוֹ ְלִהְתָאֵרַח ְבֵּבית ֲאֵח ִרים‬ 5 On Friday, it is forbidden to partake of a large15 celebratory feast16 that one would not ordinarily partake of on a weekday. [This restriction is] an expression of honor for the Shabbos, for if on Friday, even in the morning, one liberally indulges in food and drink more than he usually does on a weekday, he will not be able to partake of the Friday night Shabbos meal in an appropriate manner. ‫ ֶשֵׁאינוֹ ָרִגיל ָבּהּ ִבּיֵמי ַהֹחלכב ִמְפֵּני ְכּבוֹד ַהַשָּׁבּתכג‬16,‫ ֶשׁל ִמְשֶׁתּהכא‬15‫ה ָאסוּר ִלְקבּוַֹﬠ ְבֶּﬠֶרב ַשָׁבּת ְסֻﬠָדּהכ ְגדוָֹלה‬ ‫ֶשַׁﬠל ְיֵדי ֶשַׁמּ ְרֶבּה ַבֲּאִכיָלה וְּשִׁתָיּה ְבֶּﬠֶרב ַשָׁבּת ֲאִפלּוּ ַבֹּבֶּקר יוֵֹתר ִמַדּ ְרכּוֹ ִבְּשָׁאר ְימוֹת ַהֹחל ל ֹא יוַּכל ְלַקֵיּם ְסֻﬠַדּת ַשָׁבּת‬ ‫כד‬:‫ֶשַׁבַּלּ ְיָלה ָכָּראוּי‬ 6 When does the above apply? With regard to a feast held for personal reasons, or even to a feast associated with a mitzvah that is not intrinsically associated with Friday and can be postponed to a later date, with the feast being held on that [later] date.17 If, however, the proper time for the feast is on that day, [it is permitted to be held on Friday. Among18 the feasts permitted:] feasts connected with a circumcision, the consecration of a woman, and a marriage.19 [The reasons why these feasts are permitted are:] The consecration of a woman should not be postponed lest another person consecrate her first.20 Similarly, marriage should not be postponed, so that the person does not neglect the mitzvah to be fruitful and multiply. Similarly, a circumcision may not be postponed to another day, even if it is not being carried out on the eighth day after the infant’s birth [anyway], since it is forbidden to leave an infant uncircumcised for even one day [past the proscribed time, unless absolutely necessary].21 Therefore, it is also permitted to hold the feast on that day. Accordingly, if afterwards one will not be able to partake of the Friday night Shabbos meal, it is of no consequence, for [the feast which he partakes of on Friday] is also a feast associated with a mitzvah. On the morrow, during the Shabbos day, he should eat three Shabbos meals, as will be stated in sec. 274[:8]. ‫ו ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים ִבְּסֻﬠַדּת ָה ְרשׁוּת אוֹ ֲאִפלּוּ ְסֻﬠַדּת ִמְצָוה ֶאָלּא ֶשֵׁאין ְזַמָנּהּ ְבֶּﬠֶרב ַשָׁבּת ֶשָׁיּכוֹל ִלְדחוָֹתהּ ְליוֹם ַאֵחר‬ ‫ ֶשֵׁאין לוֹ‬19,‫ ְסֻﬠַדּת ִמיָלה וְּסֻﬠַדּת ֵארוִּסין ְוִנשּׂוִּאיןכז‬18‫ ֲאָבל ִאם ְזַמָנּהּ ַהיּוֹםכו ְכּגוֹן‬17,‫ְוַלֲﬠשׂוֹת ַהְסֻּﬠָדּה ְבּאוֹתוֹ יוֹםכה‬ ‫ ְלָא ְרָסהּ ְוֵכן ַה ִנּשּׂוִּאין ֵאין לוֹ ִלְדחוֹתכח ֶשׁלּ ֹא ְלִהָבֵּטל ִמְפּ ִרָיּה וּ ְרִבָיּה ְוֵכן‬20,‫ִלְדחוֹת ָהֵארוִּסין ֶשָׁמּא ְיַקְדֶּמנּוּ ַאֵחר‬ ‫ ְלִפיָכ‬21,‫ַהִמּיָלה ַאף ִאם ֵאיָנהּ ַבְּשִּׁמי ִני ְלֵלָדתוֹ ִאי ֶאְפָשׁר ִלְדחוָֹתהּ ְליוֹם ַאֵחר ֶשָׁאסוּר ְלַה ִנּיחוֹ ָﬠֵרל ֲאִפלּוּ יוֹם ֶאָחדכט‬ ‫ֻמָתּר ַלֲﬠשׂוֹת ַהְסֻּﬠָדּה ַגם ֵכּן בּוֹ ַביּוֹם ְוִאם ַאַחר ָכּ ל ֹא יוַּכל ְלַקֵיּם ְסֻﬠַדּת ַשָׁבּת ֶשַׁבַּלּ ְיָלה ֵאין ְבָּכ ְכּלוּםל ֵכּיָון ֶשׁזּוִֹהי‬

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Shulchan Aruch: Chapter 249 - Laws That Apply on Friday - Texts & Wr...

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‫לא‬:‫ַגם ֵכּן ְסֻﬠַדּת ִמְצָוה ְוי ֹאַכל ְלָמָחר ַבּיּוֹם ָשׁ שׁ ְסֻﬠדּוֹת ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסָמּן רע"ד‬ 7 Nevertheless, as an initial preference, it is a mitzvah to begin the feast [on Friday] before the tenth hour of the day.22 For from the tenth hour of the day onward, it is a mitzvah to refrain from partaking of a meal that is not a mitzvah, even a small meal that one is accustomed to eating on a weekday, as will be explained.23 As such, with regard to a feast associated with a mitzvah as well, since it is possible to begin before the tenth hour, one should do so as an initial preference. It is desirable that only an exact quorum of ten partake of the feast in addition to those who share a [direct] connection to the feast, e.g., the close relatives24 and the groom’s close friends at a marriage celebration, and the close relatives and the honored parties at a circumcision, i.e., the mohel and the sandek.25 ‫ ֶשֲׁהֵרי ִמָשָּׁﬠה ֲﬠִשׂי ִרית ְוֵאיַל ִמְצָוה ְלִהָמַּנע‬22,‫ז וִּמָכּל ָמקוֹם ִמְצָוה ְלַהְתִחיל ַהְסֻּﬠָדּה ְלַכְתִּחָלּה ֹקֶדם ָשָׁﬠה ֲﬠִשׂי ִריתלב‬ ‫ ִאם ֵכּן ַגּם ִבְּסֻﬠַדּת ִמְצָוה ֵכּיָון‬23,‫ִמִלְּקבּוַֹﬠ ֲאִפלּוּ ְסֻﬠָדּה ְקַטָנּה ֶשָׁר ִגיל ָבּהּ ְבֹּחל ִאם ִהיא ְסֻﬠַדּת ָה ְרשׁוּת ְכּמוֹ ֶשִׁיְּתָבֵּארלג‬ ‫ֶשֶׁאְפָשׁר ְלַהְק ִדּיָמהּ ֹקֶדם ָשָׁﬠה ֲﬠִשׂי ִרית ֵישׁ לוֹ ְלַהְקִדּיָמהּ ְלַכְתִּחָלּה‬. ‫ ְוַהשּׁוְֹשִׁבי ִנים‬24‫ְוטוֹב ֶשׁלּ ֹא ֶלֱאכוֹל ִבְּסֻﬠָדּה זוֹ ֶאָלּא ִמ ְנָין ְמֻצְמָצם ְלָבד )א( ִמן ַהַשָּׁיִּכים ַלְסֻּﬠָדּהלד ְכּגוֹן ַהְקּרוִֹבים‬ ‫לה‬:‫ ִבְּסֻﬠַדּת ִמיָלה‬25‫ִבְּסֻﬠַדּת ִנשּׂוִּאין ְוַהְקּרוִֹבים וַּבֲﬠֵלי ַהְבּ ִרית ְדַּה ְינוּ ַהמּוֵֹהל ְוַהַסּ ְנָדּק‬ 8 When a feast associated with the redemption of a firstborn son is held at the appropriate time, i.e., the thirty-first day after [the infant’s] birth, it is governed by the same laws applying to a feast associated with a circumcision26 [and it may be held on Friday]. If, however, due to factors beyond his control, one did not redeem [his son] on the thirty-first day [after his birth], he should not redeem him on a Friday and hold a celebratory feast [on that day].27 Since the mitzvah was postponed [and not performed at] its appropriate time, it28 should be postponed [and not held] on Friday as well, out of respect for Shabbos. ([Accordingly, the father] should redeem his son without a celebratory feast.)29 Similarly, if one consecrated a woman — eirusin — before Friday, but due to forces beyond his control, he was unable to hold a feast on the day of the consecration, he should not hold the feast on Friday. Since the feast was already postponed from its appropriate time, i.e., the day of the [actual] consecration, it should be postponed [and not held on Friday], as a token of respect for the Shabbos. (With regard to a marriage celebration, however, the mitzvah of holding a celebratory feast extends seven days after the chupah,30as will be explained in sec. 640.)31 ‫ ֲאָבל ִאם ֵאַרע ֵאיֶזה ֹאֶנס ֶשׁלּ ֹא ְפָדאוֹ‬26‫ח ְסֻﬠַדּת ִפְּדיוֹן ַהֵבּןלו ִבְּזַמנּוֹ ְדַּה ְינוּ ְבּיוֹם ל"א ְלֵלָדתוֹלז ִדּיָנהּ ִכְּסֻﬠַדּת ִמיָלה‬ 28‫ ְדֵּכיָון ֶשְׁכָּבר ִנְדֵחית ַהִמְּצָוה ִמְזַּמָנּה‬27,‫ְבּיוֹם ל"א ֵאין ִלְפדּוֹתוֹ ְבֶּﬠֶרב ַשָׁבּת ְוַלֲﬠשׂוֹת ָאז ְסֻﬠָדּה ֶשׁל ִמְשֶׁתּהלח‬ ‫ ְוֵכן ִמי ֶשֵׁאַרס ֹקֶדם ֶﬠֶרב‬29(‫ִיְדֶחָנּהלט ַגם ֵכּן ֵמֶﬠֶרב ַשָׁבּת ִמְפֵּני ְכּבוֹד ַהַשָּׁבּת )ֶאָלּא ִיְפֶדּנּוּ ְבּל ֹא ְסֻﬠָדּה ֶשׁל ִמְשֶׁתּהמ‬ ‫ַשָׁבּת ְוֵא ְרעוֹ ֹאֶנס ֶשׁלּ ֹא ָהָיה ָיכוֹל ַלֲﬠשׂוֹת ַהְסֻּﬠָדּה ְבּיוֹם ָהֵארוִּסין ל ֹא ַיֲﬠֶשָׂנּה ְבֶּﬠֶרב ַשָׁבּתמא ְדֵּכיָון ֶשְׁכָּבר ִנְדֵחית ִמְזַּמָנּהּ‬ ‫ְדַּה ְינוּ יוֹם ָהֵארוִּסין ִיְדֶחָנּה ַגם ֵכּן ִמְפֵּני ְכּבוֹד ַהַשָּׁבּת )ֲאָבל ְבִּנשּׂוִּאין ִנְמֶשֶׁכת ִמְצַות ַהְסֻּﬠָדּה )ג'( ]ז'[ ָיִמים ַאַחר‬ 31:(‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן תר"ממב‬30‫ַהֻחָפּה‬ 9 According to the letter of the law, throughout the day, even close to nightfall, it is permitted to partake of a meal which one would ordinarily eat on a weekday, i.e., a small meal that is not a celebratory feast.32 Nevertheless, it is a mitzvah to refrain from eating a meal from the beginning of the tenth hour33 onward, so that one will enter Shabbos desiring to eat and partake of the Shabbos meal with an appetite. However, as long as one does not partake of a meal,34 he need not refrain from

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Shulchan Aruch: Chapter 249 - Laws That Apply on Friday - Texts & Wr...

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eating or drinking on Friday and on the days preceding festivals until nightfall, i.e., until [the beginning of] bein hashamashos, as will be explained in sec. 271[:9],35 except on the day preceding Pesach, as will be explained in sec. 471[:1].36 ‫ ִמן ַהִדּין ֻמָתּר ְלָאְכָלהּ ְבָּכל ַהיּוֹםמו‬32,‫ט ְסֻﬠָדּה ֶשָׁרִגיל ָבּהּ ִבּימוֹת ַהֹחלמג ְדַּה ְינוּ ְסֻﬠָדּה ְקַטָנּהמד ֶשֵׁאיָנהּ ֶשׁל ִמְשֶׁתּהמה‬ ‫ ְוֵאיַל מט ְכֵּדי ֶשִׁיָּכֵּנס ְלַשָׁבּת ְכֶּשׁהוּא‬33‫ֲאִפלּוּ ָסמוּ ַלֲחֵשָׁכהמז ֲאָבל ִמְצָוה ְלִהָמַּנעמח ִמְלָּקְבָﬠהּ ִמְתִּחַלּת ָשָׁﬠה ֲﬠִשׂי ִרית‬ ‫נא‬.‫ָתֵּאב ֶלֱאכוֹלנ ְוי ֹאַכל ְסֻﬠַדּת ַשָׁבּת ְלֵתָאבוֹן‬ ‫ ֵאינוֹ ִנְמָנע ְבֶּﬠֶרב ַשָׁבּת וְּבֶﬠֶרב יוֹם טוֹב ַﬠד ֶשֲׁחֵשָׁכהנב ְדַּה ְינוּ ַﬠד ֵבּין‬34‫ֲאָבל ֶלֱאכוֹל ְוִלְשׁתּוֹת )ב( ְבִּלי ְקִביעוּת ְסֻﬠָדּה‬ 36,‫נד‬:‫ חוּץ ֵמֶﬠֶרב ֶפַּסח ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן תע"א‬35[‫ַהְשָּׁמשׁוֹת ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסָמּן רע"]אנג‬ 10 After nightfall, by contrast, or after one accepted Shabbos even when it is still day37 (if he intends to begin the Shabbos meal before nightfall(, it is a mitzvah to refrain from eating anything — even when he does not partake of a meal and even after he already recited Kiddush38over a cup [of wine]39 — before one partakes of the fundamental element of the Shabbos meal, i.e., the bread over which the blessing HaMotzi is recited. [The bread] is considered the fundamental element of the Shabbos meal, since one does not fulfill the obligation of eating three meals [on Shabbos] unless he partakes of it, as will be explained in sec. 274[:5].40 [Accordingly, one should refrain from partaking of other foods] before partaking of bread, for were he to partake of another food beforehand, he would not eat bread with appetite [afterwards]. (Nevertheless, one should not admonish those who are lenient [and partake of other foods before eating bread], because, according to the letter of the law, there is no absolute obligation to eat the Shabbos meal with appetite, as explained previously).41 ‫ )ִאם ַדְּﬠתּוֹ ְלַהְתִחיל ְסֻﬠַדּת ַשָׁבּת‬37,‫י ֲאָבל ְלַאַחר ֶשֲׁחֵשָׁכהנה אוֹ )ג( ְלַאַחר ֶשִׁקֵּבּל ָﬠָליו ַשָׁבּת ֲאִפלּוּ ִמְבּעוֹד יוֹםנו‬ 39‫ ַﬠל ַהכּוֹס‬38‫ֹקֶדם ֶשֲׁחֵשָׁכה]([ ִמְצָוה ְלִהָמַּנע ִמֶלֱּאכוֹל שׁוּם ָדָּבר ֲאִפלּוּ ְבּל ֹא ְקִביעוּת ְסֻﬠָדּה ֲאִפלּוּ ְלַאַחר ֶשִׁקֵּדּשׁ‬ ‫ֹקֶדם ֲאִכיַלת ִﬠַקּר ְסֻﬠַדּת ַשָׁבּת ְדַּה ְינוּ ִמֶלֶּחם ֶשְׁמָּב ְרִכים ָﬠָליו ַהמּוִֹציא ֶשׁהוּא ִﬠַקּר ְסֻﬠַדּת ַשָׁבּת ֶשִׁמִּבְּלָﬠדוֹ ֵאינוֹ יוֵֹצא ְיֵדי‬ ‫ ְלִפי ֶשִׁאם י ֹאַכל ִמַמֲּאָכל ַאֵחר ֹקֶדם ֲאִכיַלת ַהֶלֶּחם ל ֹא י ֹאַכל ַהֶלֶּחם‬40,‫חוַֹבת ג' ְסֻﬠדּוֹת ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן רע"דנז‬ ‫ְלֵתָאבוֹןנח )וִּמָכּל ָמקוֹם )ז( ֵאין ִלְמחוֹת ְבַּיד ַהְמִּקִלּיןנט ֵכּיָון ֶשִׁמּן ַהִדּין ֵאין ִחיּוּב ָגּמוּר ֶלֱאכוֹל ְסֻﬠַדּת ַשָׁבּת ְלֵתָאבוֹן‬ 41:(‫ְכּמוֹ ֶשׁ ִנְּתָבֵּארס‬ 11 When does the above apply? When the person eats that food before the meal because he craves and desires to partake of it before the meal and not as part of the meal.42 [A different rule applies, however,] if he partakes of it before the meal because he desires to reach the sum of 100 blessings by also reciting the blessing after partaking of it, since when he partakes of it before the meal, it is not covered by the Grace after Meals.43 Doing so violates (an absolute prohibition, since it is forbidden to bring about an obligation to recite a blessing when it is possible to cover that food with the blessing recited upon another food, as explained in sec. 215[:4].44 Furthermore,) reciting the blessing over that food before the blessing for the bread violates a prohibition, for the blessing for bread should precede all blessings [over other foods], as explained in sec. 211.45 When, by contrast, one eats food before the meal because he does not want or desire at all to partake of [this food] during the meal, but before it, he has no obligation whatsoever to recite the blessing for bread earlier. See sec. 211.46 ‫יא ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים ְכֶּשׁאוֵֹכל אוֹתוֹ ַמֲאָכל ֹקֶדם ַהְסֻּﬠָדּה ֵמֲחַמת ֶשָׁחֵפץ וִּמְתַאֶוּה ְלָאְכלוֹ ֹקֶדם ַהְסֻּﬠָדּה ְול ֹא ְבּתוֹ‬ ‫ ֲאָבל ִאם ַמה ֶשּׁאוְֹכלוֹ ֹקֶדם ַהְסֻּﬠָדּה הוּא ֵמֲחַמת ֶשׁרוֶֹצה ְלַהְשִׁלים ֵמָאה ְבָרכוֹת ַﬠל ְיֵדי ֶשְׁמָּבֵר ָﬠָליו ַגּם‬42,‫ַהְסֻּﬠָדּהסא‬ ‫ ֶשְׁלַּאַחר ַהְסֻּﬠָדּה ֵישׁ ְבֶּזה )ִאסּוּר ָגּמוּר ִמן ַהִדּין‬43‫ְבָּרָכה ַאֲחרוָֹנה ְכֶּשׁאוְֹכלוֹ ֹקֶדם ַהְסֻּﬠָדּה ֶשֵׁאינוֹ ִנְפָטר ְבִּב ְרַכּת ַהָמּזוֹן‬ ‫ ְועוֹד ֵישׁ( ִאסּוּר ְבַּמה‬44,‫ֶשָׁאסוּר ִלְגרוֹם ִחיּוּב ְבָּרָכה ְכֶּשֶׁאְפָשׁר ְלָפְטָרהּ ִבְּבָרָכה ַאֶחֶרת ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן ]ר[ט"וסב‬ 12/14/2020, 12:31 PM

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45,‫ֶשַּׁמְּקִדּים ִבּ ְרַכּת אוֹתוֹ ַמֲאָכל ְלִב ְרַכּת ַהֶלֶּחם ֶשִׁבּ ְרַכּת ַהֶלֶּחם קוֶֹדֶמת ְלָכל ַהְבָּרכוֹתסג ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן רי"אסד‬ ‫ַמה ֶשֵּׁאין ֵכּן ְכֶּשׁאוְֹכלוֹ ֹקֶדם ַהְסֻּﬠָדּה ֵמֲחַמת ֶשֵׁאינוֹ ָחֵפץ וִּמְתַאֶוּה ְלָאְכלוֹ ְכָּלל ְבּתוֹ ַהְסֻּﬠָדּה ֶאָלּא ֹקֶדם ַהְסֻּﬠָדּה ֲאַזי ֵאינוֹ‬ 46,‫סה‬:‫ָצ ִרי ְכָּלל ְלַהְקִדּים ְלָפָניו ִבּ ְרַכּת ַהֶלֶּחם ַﬠֵיּן ִסָמּן רי"א‬ 12 As an initial preference, Friday should not be designated as a fast day, unless one will partake of something before accepting Shabbos,47so that he will not enter Shabbos while he is distressed. An exceedingly delicate person [is exempt from the above requirement, for] were he to eat even a little during the day, he would not eat with appetite at night.48 To what does the above apply? To a fast designated by a private individual that does not have a fixed time and [therefore] that fast could be observed on another day. If, however, the fixed time for a fast falls on Friday, e.g., one fasts in commemoration of the death of a righteous man, as will be explained in sec. 580,49 or similarly, one fasts on the day before Rosh Chodesh, he does not have to postpone that fast to another day if that date happens to fall on Friday. (Similarly, one who fasts on all the days of the week, [eating only at night,] may also fast on [a Friday].) Although all of these fasts that are held on Fridays are not obligatory at all, there is no need to postpone them as an expression of respect for Shabbos. [The rationale is that] the prohibition not to enter Shabbos while distressed is mild, and is taken into consideration only insofar as not to designate [Friday] as a fast as an initial preference when it is possible to designate the fast on another day. When, by contrast, one does not have the option of designating the fast on another day, this is not sufficient grounds for him to cancel his fast entirely.50 [One who fasts] on Friday is permitted to complete his fast [and continue it] until the appearance of the stars.51 If one accepted the fast [on Thursday] in the Afternoon Service,52 he is obligated to complete it just like one who accepts a fast on any other day of the week, in which instance, he is obligated to complete it, [fasting from Friday morning] until the appearance of the stars [Friday night]. Other authorities [differ and] maintain that when one completes the Evening Service of Shabbos while it was still day,53 [if he is fasting at that time,] he must eat immediately. He is not permitted to fast until the appearance of the stars. Since he accepted Shabbos in his prayers, it is forbidden for him to fast any longer, for it is forbidden to fast on Shabbos even one hour when one has the intent of fasting, as will be explained in sec. 288[:1]. True, he accepted the fast in the Afternoon Service, and, thus, he is obligated to complete it. Nevertheless, he should eat immediately after (the congregation) completes the [Evening] Service. [The rationale:] Since he fasted until after the acceptance of the Shabbos, he is also considered to have completed [his fast], for the weekday has already concluded and the Shabbos has begun. With regard to actual practice, one should follow the latter approach with regard to a fast undertaken by an individual, for the obligation to complete the fast stems only from his acceptance of it. Since he fasted until the acceptance of the Shabbos, he fulfills his obligation. Nevertheless, as an initial preference, at the time he accepts the fast, he should specify that he is accepting the fast only until he leaves the synagogue [on Friday evening, following the conclusion of the Evening Service]. There is, by contrast, an obligation to complete54 a communal fast.55 Hence, such a fast must also be completed on Friday [by fasting until nightfall], as dictated by the first opinion. Therefore, even if he stipulated on the preceding day that he will

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fast only until the congregation leaves the synagogue, his stipulation is of no consequence, since the fast is not at all dependent on his stipulation, for it is a communal fast. If the fast was undertaken because of a disturbing dream,56 all agree that one should complete the fast until the appearance of the stars [on Friday night], for one may fast because of a disturbing dream even on Shabbos itself. ‫ ְכֵּדי ֶשׁלּ ֹא ִיָכֵּנס‬47,‫יב ֵאין קוְֹבִﬠים ַתֲּﬠ ִנית ְלַכְתִּחָלּה ְבֶּﬠֶרבסו ַשָׁבּת ֶאָלּא ִאם ֵכּן ֶשׁ ִיְּטעוֹם ְמַﬠט ֹקֶדם ַקָבַּלת ַשָׁבּתסז‬ 48,‫סט‬.‫ְלַשָׁבּת ְכֶּשׁהוּא ְמֻﬠֶנּהסח ֶאָלּא ִאם ֵכּן הוּא ִאיְסְט ִניס ֶשְׁכֶּשׁאוֵֹכל ַבּיּוֹם ֲאִפלּוּ ְמַﬠט ל ֹא י ֹאַכל ַבַּלּ ְיָלה ְלֵתָאבוֹן‬ ‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים ְבַּתֲﬠ ִנית ָיִחיד ֶשֵׁאין ָקבוַּﬠ לוֹ ְזַמן ֶשֶׁאְפָשׁר לוֹ ְלִהְתַﬠנּוֹת אוֹתוֹ ַתֲﬠ ִנית ְבּיוֹם ַאֵחר ֲאָבל ִאם ְזַמנּוֹ‬ ‫ ְוֵכן ַהִמְּתַﬠֶנּה ְבֶּﬠֶרב‬49,‫הוּא ְבֶּﬠֶרב ַשָׁבּתע ְכּגוֹן ַהִמְּתַﬠֶנּה ַתֲּﬠ ִניּוֹת ֶשׁל ְיֵמי ִמיַתת ַהַצִּדּיִקיםעא ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן תק"פעב‬ ‫ר ֹאשׁ ֹחֶדשׁ ֵאינוֹ ָצ ִרי ִלְדחוֹת ַהַתֲּﬠ ִנית ְליוֹם ַאֵחר ִאם ֵאַרע ְבֶּﬠֶרב ַשָׁבּתעג ) ְוֵכן ַהִמְּתַﬠֶנּה ְבָּכל ְימוֹת ַהָשּׁבוַּﬠ ֶשְׁבּאוֹתוֹ‬ ‫יוֹם ִמְתַﬠֶנּה הוּא ַגם ֵכּןעד( ְוַאף ַﬠל ִפּי ֶשָׁכּל ַהַתֲּﬠ ִניּוֹת ֵאלּוּ ֶשְׁבֶּﬠֶרב ַשָׁבּת ֵאיָנם חוָֹבה ְכָּלל ֵאין ָצ ִרי ִל ְדחוֹתוֹ ִמְפֵּני‬ ‫ְכּבוֹד ַהַשָּׁבּת ְלִפי ֶשִׁאסּוּר ֶזה ֶשׁלּ ֹא ִיָכֵּנס ְלַשָׁבּת ְכֶּשׁהוּא ְמֻﬠֶנּה ִאסּוּר ַקל הוּא )ה( ְול ֹא ָחְשׁשׁוּ לוֹ ֶאָלּא ֶשׁלּ ֹא ִלְקבּוַֹﬠ בּוֹ‬ ‫ַהַתֲּﬠ ִנית ְלַכְתִּחָלּה ְכֶּשֶׁאְפָשׁר ְלָקְבעוֹ ְבּיוֹם ַאֵחר ֲאָבל ִמי ֶשִׁאי ֶאְפָשׁר לוֹ ְלָקְבעוֹ ְבּיוֹם ַאֵחר ֵאין לוֹ ִל ְדחוֹת ַהַתֲּﬠִנית‬ 50. ‫ְלַגְמֵרי ִבְּשִׁביל ָכּ‬ ‫ ַחָיּב הוּא‬52,‫ ְוִאם ִקֵבּל ָﬠָליו ַהַתֲּﬠ ִנית ְבִּמְנָחהעו‬51‫ְוַרַשּׁאי ְלַהְשִׁלים ַהַתֲּﬠ ִנית ְבֶּﬠֶרב ַשָׁבּתעה ַﬠד ֵצאת ַהכּוָֹכִבים‬ ‫ְלַהְשִׁלימוֹעז ְכּמוֹ ַהְמַקֵבּל ָﬠָליו ַתֲּﬠ ִנית ִבְּשָׁאר ְימוֹת ַהָשּׁבוַּﬠ ֶשַׁחָיּב הוּא ְלַהְשִׁלימוֹ ַﬠד ֵצאת ַהכּוָֹכִביםעח ְוֵישׁ אוְֹמ ִריםעט‬ ‫ ָצ ִרי ֶלֱאכוֹל ִמָיּד ְוֵאינוֹ ַרַשּׁאי ְלִהְתַﬠנּוֹת ַﬠד ֵצאת ַהכּוָֹכִבים ְדֵּכיָון‬53‫ֶשִׁאם ִהְשִׁלים ְתִּפַלּת ַﬠ ְרִבית ֶשׁל ַשָׁבּת ִמְבּעוֹד יוֹם‬ ‫ֶשִׁקֵּבּל ָﬠָליו ַשָׁבּת ִבְּתִפָלּה ָאסוּר לוֹ ְלִהְתַﬠנּוֹת עוֹדפא ֶשֵׁאין ִמְתַﬠִנּין ְבַּשָׁבּת ֲאִפלּוּ ָשָׁﬠה ַאַחת ְכֶּשִׁמְּתַכֵּוּן ְלֵשׁם ַתֲּﬠִנית‬ ‫ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסָמּן רפ"ח ְוַאף ִאם ִקֵבּל ַהַתֲּﬠ ִנית ְבִּמ ְנָחה ֶשַׁחָיּב הוּא ְלַהְשִׁלימוֹ ַאף ַﬠל ִפּי ֵכן י ֹאַכל ִמָיּד ְלַאַחר ַהְשָׁלַמת‬ ‫)ַהִצּבּוּר ֶאת( ַהְתִּפָלּה ְלִפי ֶשׁהוּא ִמְתַﬠֶנּה ַﬠד ַאַחר ַקָבַּלת ַשָׁבּת ֶזהוּ ַגם ֵכּן ַהְשָׁלָמהפב ֶשְׁכָּבר ִנְשַׁלם יוֹם ַהֹחל ְוָחל ָﬠָליו‬ ‫ַהַשָּׁבּת‬. ‫וְּלִﬠ ְנַין ֲהָלָכה ֵישׁ ִלְנהוֹג ִכְּסָבָרא ָהַאֲחרוָֹנה ְבַּתֲﬠ ִנית ָיִחידפג ֶשֵׁאין ִחיּוּב ַהַהְשָׁלָמה בּוֹ ֶאָלּא ֵמֲחַמת ַקָבָּלתוֹ אוֹתוֹ ְוֵכיָון‬ ‫ֶשִׁמְּתַﬠֶנּה ַﬠד ַאַחר ַקָבַּלת ַשָׁבּת יוֵֹצא ְיֵדי חוָֹבתוֹ וִּמָכּל ָמקוֹם ְלַכְתִּחָלּה ְיָפֵרשׁ ִבְּשַׁﬠת ַקָבַּלת ַהַתֲּﬠ ִנית ֶשֵׁאינוֹ ְמַקְבּלוֹ ֶאָלּא‬ ‫ בּוֹ הוּא חוָֹבה ָצ ִרי ְלַהְשִׁלים ַגּם ְבֶּﬠֶרב‬54‫ ֶשַׁהַהְשָׁלָמה‬55,‫ַﬠד ְלַאַחר ְיִציָאה ִמֵבּית ַהְכֶּנֶסתפד ֲאָבל ְבַּתֲﬠ ִנית ִצבּוּרפה‬ ‫ַשָׁבּת ִכְּסָבָרא ָה ִראשׁוָֹנה ַוֲאִפלּוּ ִאם ִהְתָנה ֵמֶאְתמוֹל ֶשׁלּ ֹא ִיְתַﬠֶנּה ֶאָלּא ַﬠד ְלַאַחר ְיִציָאה ִמֵבּית ַהְכֶּנֶסת ֵאין ְתָּנאוֹ מוִֹﬠיל‬ ‫פו‬.‫ְכּלוּם ֶשֵׁאין ַהַתֲּﬠ ִנית ָתּלוּי ְכָּלל ִבְּתָנאוֹ ֶשֲׁהֵרי הוּא ַתֲּﬠ ִנית ִצבּוּר‬ ‫פח‬:‫ ְלִדְבֵרי ַהֹכּל ַיְשִׁלים ַﬠד ֵצאת ַהכּוָֹכִביםפז ֶשֲׁהֵרי ַאף ְבַּשָׁבּת ַﬠְצָמהּ ִמְתַﬠ ִנּין ַתֲּﬠ ִנית ֲחלוֹם‬56‫ְוִאם הוּא ַתֲּﬠ ִנית ֲחלוֹם‬ 13 [The following laws apply to a person] who fasts every month on the day before Rosh Chodesh,57 on all [of the weekdays] during the Ten Days of Repentance,58 on the twentieth of Sivan,59 on the yahrzeit of a righteous man,60 or on the day his father or mother died.61 If the first time such a fast fell on Friday, and the person completed the fast [and refrained from eating] until after the appearance of the stars, he must always follow this practice whenever the fast falls on Friday, for [carrying out this practice] is equivalent to taking a vow.62 [If he does not want to be bound by this obligation, he must have] three people release him [from his commitment. The above applies] provided that the first time he completed the fast [in this manner] he had in mind to carry out this practice forever, or he completed [the fast in this manner] three [consecutive] times without stipulating that he was doing this without committing himself by vow. The fact that he completed [the fast in this manner] many times when the date fell on a weekday is not considered equivalent to a vow with regard to binding him to complete [the fast in this manner] when the date falls on Friday. There are authorities who differ concerning this matter with regard to a fast [commemorating] the passing of one’s father and mother. They maintain that if it

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Shulchan Aruch: Chapter 249 - Laws That Apply on Friday - Texts & Wr...

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fell on a weekday in the first year [of their passing] and the person completed the fast [and refrained from eating until the stars appeared, it can be assumed that] he certainly had the intent of doing so forever. For it would not occur to him to consider how he would have to conduct himself in the future in the event [the date marking their passing] would fall on Friday. It therefore is considered as if he took a vow [to fast until the stars appear], and he must always complete the fast [in this manner], even if it falls on Friday. Similar principles apply with regard to fasts commemorating the passing of righteous men or one held on the day preceding Rosh Chodesh. If one fasted the first time on a weekday and completed [the fast and refrained from eating until the appearance of the stars, it can be assumed that certainly] he had the intent of doing so forever. Similarly, if one fasted and completed [the fast and refrained from eating until the appearance of the stars] three [consecutive] times on weekdays without stipulating that he was doing this without committing himself by vow, it is equivalent to [his having taken] a vow. [Hence,] he must complete [the fast in this manner] even when it falls on Friday. This is the practice of people at large. (Nevertheless, a person who adopts the leniency recommended by the first opinion in a time of need is not remiss.) ‫ אוֹ ְבּיוֹם‬60‫ אוֹ ְבִּמיַתת ַהַצִּדּיִקים‬59,‫ אוֹ ְבּכ' ִסיָוןפט‬58‫ אוֹ ְבָּכל ֲﬠֶשֶׂרת ְיֵמי ְתשׁוָּבה‬57‫יג ַהִמְּתַﬠֶנּה ְבָּכל ֶﬠֶרב ֹחֶדשׁ‬ ‫ ִאם ַבַּפַּﬠם ָה ִראשׁוֹן ֶשֵׁאַרע ַהַתֲּﬠ ִנית ְבֶּﬠֶרב ַשָׁבּת ִהְשִׁלימוֹ ַﬠד ֵצאת ַהכּוָֹכִבים ָצ ִרי ִל ְנהוֹג ֵכּן‬61‫ֶשֵׁמּת בּוֹ ָאִביו ְוִאמּוֹ‬ ‫ ְוָצ ִרי ֶשַׁיִּתּירוּ לוֹ ְשׁ ָשׁה ְוהוּא ֶשְׁבָּשָׁﬠה‬62,‫ְלעוָֹלםצ ְבָּכל ַפַּﬠם ֶשֶׁיֱּאַרע ְבֶּﬠֶרב ַשָׁבּת ִמשּׁוּם ֶשׁהוּא ְכּמוֹ ֶנֶדרצא‬ ‫ֶשִׁהְשִׁלים ַבַּפַּﬠם ָה ִראשׁוֹן ָהָיה ְבַּדְﬠתּוֹ ִל ְנהוֹג ֵכּן ְלעוָֹלםצב אוֹ ֶשִׁהְשִׁלים ג' ְפָּﬠִמים ְבֶּﬠֶרב ַשָׁבּת ְול ֹא ִהְתָנה ֶשְׁיֵּהא ְבִּלי‬ ‫ֶנֶדרצג ֲאָבל ֵמֲחַמת ֶשִׁהְשִׁלים ַכָּמּה ְפָﬠִמים ְכֶּשֵׁאַרע ְבֹּחל ֵאינוֹ ָחשׁוּב ְכֶּנֶדר ְלִﬠ ְנָין ֶשׁ ִיְּצָטֵר ְלַהְשִׁלים ְכֶּשֵׁאַרע ְבֶּﬠֶרב‬ ‫ַשָׁבּת‬. ‫ְוֵישׁ חוְֹלִקין ְבֶּזהצד ְואוְֹמ ִרים ֶשְׁבַּתֲﬠ ִנית יוֹם ֶשֵׁמּת בּוֹ ָאִביו ְוִאמּוֹ ְכֶּשָׁחל ְבֹּחל ְבָּשָׁנה ָה ִראשׁוָֹנה ְוִהְשִׁלים ָאז ַהַתֲּﬠִנית‬ ‫ְבַּוַדּאי ָהָיה ְבַדְﬠתּוֹ ִל ְנהוֹג ֵכּן ְלעוָֹלם ְלִפי ֶשׁלּ ֹא ָﬠָלה ַﬠל ַדְּﬠתּוֹ ַלְחשׁוֹב ֵהיַא ִיְתַנֵהג ְלַהָבּא ְכֶּשֶׁיֱּאַרע ְבֶּﬠֶרב ַשָׁבּת ְלִפיָכ‬ ‫ֲהֵרי ֶזה ְכֶּנֶדר ְוָצ ִרי ְלַהְשִׁלים ְלעוָֹלם ַאף ְכֶּשֶׁיֱּאַרע ְבֶּﬠֶרב ַשָׁבּתצה ְוֵכן ְבַּתֲﬠִנית ְיֵמי ִמיַתת ַהַצִּדּיִקים ְוֶﬠֶרב ר ֹאשׁ ֹחֶדשׁ‬ ‫ִאם ְכֶּשִׁהְתַﬠָנּה ַפַּﬠם ָה ִראשׁוֹן ְבֹּחל ְוִהְשִׁלימוֹ ָהָיה ְבַדְﬠתּוֹ ִלְנהוֹג ֵכּן ְלעוָֹלם אוֹ ֶשִׁהְתַﬠָנּה ְוִהְשִׁלים ג' ְפָּﬠִמים ְבֹּחל ְול ֹא‬ ‫ִהְתָנה ֶשׁ ְיֵּהא ְבִּלי ֶנֶדר ֲהֵרי ֶזה ְכֶּנֶדר ְוָצ ִרי ְלַהְשִׁלים ַאף ְכֶּשֶׁיֱּאַרע ְבֶּﬠֶרב ַשָׁבּת ְוֵכן ָנֲהגוּ ָהעוָֹלם ) ְוַאף ַﬠל ִפּי ֵכן ַהֵמֵּקל‬ (‫ְלֵﬠת ַהֹצֶּר ִכְּסָבָרא ָה ִראשׁוָֹנה ל ֹא ִהְפִסידצו‬:

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Shulchan Aruch: Chapter 250 - Preparations for Shabbos Meals - Texts...

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Shulchan Aruch: Chapter 250 - Preparations for Shabbos Meals By Rabbi Schneur Zalman of Liadi

SECTION 250 Preparations for the Shabbos Meals (1:8) ‫סימן רנ ֲהָכַנת ַהְסֻּﬠדּוֹת ְלַשָׁבּת וּבוֹ ח' ְסִﬠיִפים‬: 1 A person should always rise early on Friday morning to work [to] prepare his Shabbos needs.1 An allusion to this practice is found in the verse:2 “And it will be on the sixth day, when they prepare that which they will bring….” The implication is that they should prepare [the manna] immediately after bringing it. And they would bring [the manna] in the morning, as it is written:3 “And they gathered it every morning.” Even though a person [began] preparing [for Shabbos] when he awakened, it is a mitzvah to add [further preparation] bein hashamashos.4An allusion to this is found in another phrase [in the verse cited above]: “It was double….” (i.e., a second stage of preparation is required.) ‫ ְוָהָיה ַבּיּוֹם ַהִשִּׁשּׁי‬2,‫ ְוֶרֶמז ַלָדָּבר ֶשֶׁנֱּאַמרג‬1‫א ְלעוָֹלם ַיְשִׁכּים ָאָדםא ִלְטרוַֹח וְּלָהִכין ָצ ְרֵכי ַשָׁבּתב ְבֶּﬠֶרב ַשָׁבּת ַבֹּבֶּקר‬ ‫ ַו ִיְּלְקטוּ ֹאתוֹ ַבֹּבֶּקר ַבֹּבֶּקר‬3,‫ ְוֵהִכינוּ ֵאת ֲאֶשׁר ָיִביאוּ ַמְשָׁמע ְלַאְלָתּר ֶשָׁיִּביאוּ ָיִכינוּ ְוַהֲהָבָאה ָה ְיָתה ַבֹּבֶּקרד ֶשֶׁנֱּאַמרה‬. ‫ ְוָהָיה ִמְשֶׁנהז )ְכּלוַֹמר ֶשָׁיִּכינוּ‬2,‫ ְוֶרֶמז ַלָדָּבר ֶשֶׁנֱּאַמרו‬4‫ְוַאף ַﬠל ִפּי ֶשֵׁהִכין ְבַּהְשָׁכָּמה ִמְצָוה ֶשׁיּוִֹסיף ַגּם ְבֵּבין ַהְשָּׁמשׁוֹת‬ (‫ֵשׁ ִנית‬: 2 A person should decrease his Torah study somewhat on Friday — and, how much more so, his other [mundane] occupations — so that he will be free to prepare for his Shabbos needs, unless he already made preparations on Thursday, or has others who will prepare for him.5 ‫ב ְוֵישׁ ְלָאָדם ְלַמֵﬠט ְקָצת ְבִּלמּוּדוֹ ְבֶּﬠֶרב ַשָׁבּתח ְוָכל ֶשֵׁכּן ִבְּשָׁאר ֲﬠָסָקיו ְכֵּדי ֶשׁ ְיֵּהא ָפּנוּי ְלָהִכין ָצ ְרֵכי ַשָׁבּת ֶאָלּא ִאם ֵכּן‬ 5,‫י‬:‫ֵהִכין ְכָּבר ְבּיוֹם ה'ט אוֹ ֶשֵׁיּשׁ לוֹ ִמי ֶשָׁיִּכין לוֹ‬ 3 In certain places, it is customary for a yeshivah not to hold sessions on Friday.6 [The rationale is that] study in a yeshivah is open-ended, [without a clearly defined limit,] for [the students] are accustomed to entering into analytical discussions. It is possible that those discussions will become very protracted and they will not have time afterwards to prepare their Shabbos needs. Nevertheless, one who is studying a subject with a defined limit which he is accustomed to studying every day should not neglect that study on Friday. Moreover, even subject matter that one is not accustomed to studying on a daily basis should not be neglected if he studies7 with many people.8 [Furthermore,] even if one is studying individually, if he is accustomed to studying given subject matter [regularly] on Fridays, e.g., Rashi’s commentary to the weekly Torah reading, as stated in sec. 285[:2], he may study according to his routine.

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Shulchan Aruch: Chapter 250 - Preparations for Shabbos Meals - Texts...

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If, as [a result of his studies], he is unable to purchase [his Shabbos needs], he should not set aside time for study in the morning, for that is the time when one is able to purchase [those needs]. If he is unable to purchase [those needs] after prayer, he should first make his purchases and then pray, provided he recites the Shema beforehand, lest the time [for its recitation] pass9 before he [completes] his purchases. The time for prayer, by contrast, extends for a longer period.10 True, there is room for concern that the time for prayer will also pass [while the person is occupied in his Shabbos preparations]. Nevertheless, the mitzvah of preparing for Shabbos [takes precedence, because the opportunity to fulfill it] will certainly pass, since he will not find [provisions] to purchase afterwards. Nonetheless, when the [entire] congregation prays [as a unit], one should not separate from them [and pray individually].11 ‫ ְלִפי ֶשִׁלּמּוּד ַה ְיִשׁיָבה הוּא ָדָבר ֶשֵׁאין לוֹ ִקְצָבה ֶשׁ ְרִגיִלין‬6‫ג ְונוֲֹהִגין ִבְּקָצת ְמקוֹמוֹת ֶשׁלּ ֹא ִלְקבּוַֹﬠ ְיִשׁיָבה ְבֶּﬠֶרב ַשָׁבּת‬ ‫ְלַפְלֵפּל ְוֶשָׁמּא ִיָמְּשׁכוּ ַה ְרֵבּה ְבִּפְלפּוָּלם ְול ֹא ְיֵהא ָלֶהם ְפַּנאי ַאַחר ָכּ ְלָהִכין ָצ ְרֵכי ַשָׁבּתיא ֲאָבל ִמי ֶשׁלּוֵֹמד ָדָּבר ֶשֵׁיּשׁ לוֹ‬ ‫ִקְצָבה ִאם )א( ָר ִגיל ְלָלְמדוֹ ְבָּכל יוֹם ֵאין לוֹ ְלַבְטּלוֹ ְבֶּﬠֶרב ַשָׁבּת ְוַאף ָדָּבר ֶשֵׁאינוֹ ָרִגיל ְלָלְמדוֹ ְבָּכל יוֹם ִמָכּל ָמקוֹם ִאם‬ ‫ ַאל ְיַבְטֶּלנּוּיב ַוֲאִפלּוּ ְכֶּשׁלּוֵֹמד ְבָּיִחיד ִאם הוּא ָדָבר ֶשֶׁדֶּר ְלָלְמדוֹ ְבֶּﬠֶרב ַשָׁבּת ְכּגוֹן ֵפּרוּשׁ ַרִשׁ"י‬8‫ ִﬠם ַרִבּים‬7‫לוֵֹמד‬ ‫יד‬.‫ִמָפָּרַשׁת ַהָשּׁבוַּﬠ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן רפ"היג ָיכוֹל ִלְלמוֹד ְכַּד ְרכּוֹ‬ ‫ְוִאם ַאַחר ָכּ ל ֹא ִיְמָצא ִלְקנוֹת ֲאַזי ל ֹא ִיְקַבּע ִלמּוּדוֹ ַבֹּבֶּקר ֶשׁהוּא ְזַמן ֶשׁמּוֵֹצא ִלְקנוֹת ְוִאם ל ֹא ִיְמָצא ִלְקנוֹת ַאַחר‬ ‫ ַﬠד ֶשׁ ִיְּקֶנה ֲאָבל‬9‫ַהְתִּפָלּה ֲאַזי ִיְקֶנה ַבְּתִּחָלּה ְוַאַחר ָכּ ִיְתַפֵּלּל וִּבְלָבד ֶשִׁיְּקָרא ְק ִריַאת ְשַׁמע ִמֹקֶּדם ֶשָׁמּא ַיֲﬠבוֹר ְזַמָנּהּ‬ ‫ ְוַאף ֶשֵׁיּשׁ ָלחוּשׁ ֶשָׁמּא ַיֲﬠבוֹר ַגּם ְזַמן ְתִּפָלּה ִמָכּל ָמקוֹם ִמְצָוה זוֹ ֶשׁל ֲהָכַנת ְסֻﬠדּוֹת ַשָׁבּת‬10‫ַהְתִּפָלּה ִנְמָשׁ ְזַמָנּהּ יוֵֹתר‬ 11,‫טו‬:‫ִהיא עוֶֹבֶרת ְבַּוַדּאי ֶשַׁאַחר ָכּ ל ֹא ִיְמָצא ִלְקנוֹת וִּמָכּל ָמקוֹם ִאם ַהִצּבּוּר ִמְתַפְּלִלין ַאל ִיְפרוֹשׁ ֵמֶהם‬ 4 Even a person who has numerous servants should endeavor to prepare his Shabbos needs himself, [in keeping with the principle applicable] with regard to all the mitzvos: “[It is preferable that one] perform a mitzvah himself than have it performed by his agent.”12 Even a very distinguished person, whose habit is not to purchase items in the marketplace or perform household chores, is obligated to make an effort and at least do something himself [to prepare] his Shabbos needs, for this is an expression of honor for the Shabbos. [Thus,] great Sages [of the Talmudicera] would personally perform tasks that were [otherwise] not befitting their honor to increase the honor of the Shabbos. One of them would cut vegetables into fine pieces.13 Others would chop wood, another would kindle a flame under the wood, and another would tidy the home, take out the weekday utensils, and bring in the utensils needed for Shabbos. This activity would require him to constantly leave and reenter his home on Friday, in order to remove the weekday utensils and bring in parcels of utensils, fine clothes,14 and delicacies. [He did this] to highlight the honor of Shabbos: that it was important for him and that he was scrupulous in honoring it, [preparing for it] as [one would prepare] to receive his teacher in his home — showing him that he is important to him and that he is scrupulous in honoring him, troubling himself and [preparing] amply for him. From the example [of these Sages], every person should learn to take the trouble [to prepare his Shabbos needs] himself and not say: “How can I tarnish my honor [by performing such menial tasks]?” [On the contrary, he should realize] that it is honorable for him to honor the Shabbos. ‫ד )ב( ֲאִפלּוּ ִמי ֶשֵׁיּשׁ לוֹ ַכָּמּה ֲﬠָבִדים ֵישׁ לוֹ ְלִהְשַׁתֵּדּל ְלָהִכין ְבַּﬠְצמוֹ ָצ ְרֵכי ַשָׁבּתטז ֶשֵׁכּן הוּא ְבָּכל ַהִמְּצווֹת ִמְצָוה בּוֹ‬ 12,‫יז‬.‫יוֵֹתר ִמִבְּשׁלוּחוֹ‬ ‫ַוֲאִפלּוּ ִמי ֶשׁהוּא ָאָדם ָחשׁוּב ְבּיוֵֹתר ְוֵאין ַדּ ְרכּוֹ ִלַקּח ְדָּב ִרים ִמן ַהשּׁוּק ְול ֹא ְלִהְתַﬠֵסּק ִבְּמָלאכוֹת ֶשַׁבַּבּ ִית ַחָיּב ְלִהְשַׁתֵּדּל‬

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Shulchan Aruch: Chapter 250 - Preparations for Shabbos Meals - Texts...

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‫ְוַלֲﬠשׂוֹת שׁוּם ָדָּבר ִמָצּ ְרֵכי ַהַשָּׁבּת ְבַּﬠְצמוֹיח ֶשֶׁזּהוּ ְכּבוֹדוֹ ֶשׁל ַשָׁבּת וְּגדוֵֹלי ַהֲחָכִמים ָהיוּ עוִֹשׂים ְבַּﬠְצָמם ְמָלאכוֹת‬ ‫ ְוֵישׁ ֵמֶהם ֶשָׁהיוּ‬13,‫ֶשֵׁאיָנן ְלִפי ְכבוָֹדם ְכֵּדי ְלַה ְרבּוֹת ִבְּכבוֹד ַהַשָּׁבּתיט ֵישׁ ֵמֶהם ֶשָׁהָיה ְמַחֵתּ ַהָיָּרק ַדּק ַדּק ְבַּﬠְצמוֹכ‬ ‫ְמַבְקִּﬠים ֵﬠִצים ְבַּﬠְצָמםכא ְוֵישׁ ֵמֶהם ֶשָׁהָיה ַמִצּית ָהאוּר ַתַּחת ָהֵﬠִצים ְבַּﬠְצמוֹכב ְוֵישׁ ֵמֶהם ֶשָׁהָיה ְמַתֵקּן ַהַבּ ִית וְּמַפֶנּה‬ ‫ְכֵּלי ַהֹחל וַּמְכִניס ֵכִּלים ַהְצּ ִריִכים ְלַשָׁבּת כג וְּבֵﬠֶסק ֶזה ָהָיה יוֵֹצא ְו ִנְכָנס ָתִּמיד ְבֵּביתוֹ ְבֶּﬠֶרב ַשָׁבּת ְלהוִֹציא ְכֵּלי ַהֹחל‬ ‫ וִּמיֵני ְמָג ִדים ְלַה ְראוֹת ְכּבוֹד ַהַשָּׁבּת ֶשׁהוּא ָחשׁוּב ָﬠָליו ְוָחֵרד ִלְכבוֹדוֹ‬14‫וְּלַהְכ ִניס ַמְשׂאוֹת ְכֵּלי ַתְשִׁמישׁ וִּבְגֵדי ֹחֶפשׁ‬ ‫ְכָּאָדם ֶשְׁמַּקֵבּל ֶאת ַרבּוֹ ְבֵּביתוֹ ֶשׁהוּא ַמ ְרֶאה לוֹ ֶשׁהוּא ָחשׁוּב ָﬠָליו ְוָחֵרד ִלְכבוֹדוֹ ִלְטרוַֹח וְּלַה ְרבּוֹת ִבְּשִׁבילוֹ כד וֵּמֶהם‬ ‫ כה‬:‫ִיְלמוֹד ָכּל ָאָדם ִלְטרוַֹח ְבַּﬠְצמוֹ ְוַאל י ֹאַמר ֵאי ֶאְפגּוֹם ְכּבוִֹדי ִכּי ֶזהוּ ְכּבוֹדוֹ ֶשְׁמַּכֵבּד ַהַשָּׁבּת‬ 5 One should be meticulous about sharpening his knife every Friday, for preparing oneself to eat [in this manner] is an expression of respect for the Shabbos. There is an allusion to this [practice in the phrase cited above]:15 “…When they prepare that which they will bring.” The word ‫ תא‬in that phrase can be understood as an allusion to knives, as reflected in the verse:16 “[They will beat their swords into] plowshares (‫ )לאתים‬and…pruning hooks.” It is also written:17 “You will know that your tent is at peace.” Our Sages18 interpreted that verse as referring to sharpening one’s knife, for if its iron [edge] is dull and it will not cut, there will not be peace in the person’s home. ‫ ְוֵהִכינוּ ֵאת‬15‫ה ֵישׁ ִלָזֵּהר ְלַהְשִׁחיז ַהַסִּכּין ְבָּכל ֶﬠֶרב ַשָׁבּת כו ִכּי ֶזהוּ ִמְכּבוֹד ַהַשָּׁבּת ֶשֵׁמִּכין ַﬠְצמוֹ ַלֲאִכיָלה ְוֶרֶמז ַלָדָּבר‬ ‫ ְוָיַדְﬠָתּ ִכּי ָשׁלוֹם ָאֳהֶל ְוָד ְרשׁוּ‬17,‫ ְלִאִתּים וְּלַמְזֵמרוֹת כח ְואוֵֹמר כט‬16‫ֲאֶשׁר ָיִביאוּ וְּבֵתַבת ֵאת ִנ ְרַמז ַהַסִּכּין כז ִמְלּשׁוֹן‬ ‫ זוֹ ַהְשָׁחַזת ַסִכּין ִכּי ִאם ֵקָהה ַהַבּ ְרֶזל ְול ֹא יוַּכל ַלְחתּוֹ ֵאין ֶזה ְשׁלוֹם ַבּ ִית‬18,‫ֲחָכִמים ל‬: 6 Whenever buying [any Shabbos supplies], it is desirable to say: “This is in honor of the Shabbos.”19 Similarly, whenever one performs an activity [in preparation for Shabbos], it is desirable that he have in mind that he is performing it in honor of Shabbos. ‫ ְוֵכן ְבָּכל ַמה ֶשּׁהוּא עוֶֹשׂה טוֹב ַלְחשׁוֹב ֶשׁעוֶֹשׂה ִלְכבוֹד ַשָׁבּת‬19,‫ו טוֹב לוַֹמר ַﬠל ָכּל ָדָּבר ֶשׁקּוֶֹנה ֶזהוּ ִלְכבוֹד ַשָׁבּת לא‬: 7 It is preferable to purchase [one’s Shabbos needs] on Friday rather than on Thursday. To what does the above apply? To beverages, sweet fruits, and the like, which do not require preparation in order to be fit for one to benefit from them. When, by contrast, foods require preparation, it is preferable for one to purchase them on Thursday so that he will have ample opportunity to occupy himself in their preparation and [still have enough time left to] involve himself with his other Shabbos needs. ‫ז טוֹב יוֵֹתר ִלְקנוֹת ְבֶּﬠֶרב ַשָׁבּת ִמִלְּקנוֹת ְבּיוֹם ה' לב ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים ְבַּמְשִׁקין וִּמיֵני ְמָגִדים ְוַכיּוֵֹצא ָבֶהם ִמְדָּב ִרים‬ ‫ֶשֵׁאיָנם ְצ ִריִכים ֲהָכָנה ַלֲהִכיָנם ֶשׁ ִיְּהיוּ ְראוִּיים ַלֲהָנָאָתם לג ֲאָבל ַמֲאָכִלים ַהְצּ ִריִכים ֲﬠַד ִין ֲהָכָנה טוֹב יוֵֹתר ִלְקנוֹת ְבּיוֹם‬ ‫ה' לד ְכֵּדי ֶשִׁיְּהֶיה לוֹ ְפַּנאי ַה ְרֵבּה ִלְטרוַֹח ַבֲּהָכָנָתם לה וְּלִהְתַﬠֵסּק ִבְּשָׁאר ָצ ְרֵכי ַשָׁבּת‬: 8 One should taste the food cooked [for Shabbos] on Friday.20 It is desirable to taste every cooked dish. ‫ לז‬:‫ ְוטוֹב ִלְטעוֹם ִמָכּל ַתְּבִשׁיל ְוַתְבִשׁיל‬20,‫ח ֵישׁ ִלְטעוֹם ַהַתְּבִשׁיִלים ְבֶּﬠֶרב ַשָׁבּת לו‬

12/14/2020, 12:32 PM

Shulchan Aruch: Chapter 251 - Not to Perform Work on Friday from Aft...

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https://www.chabad.org/library/article_cdo/aid/3447017/jewish/Shulcha...

Shulchan Aruch: Chapter 251 - Not to Perform Work on Friday from Afternoon Onward By Rabbi Schneur Zalman of Liadi

SECTION 251 Not to Perform Work on Friday from the Afternoon Onward (1-5) ‫סימן רנא ֶשׁלּ ֹא ַלֲﬠשׂוֹת ְמָלאָכה ְבֶּﬠֶרב ַשָׁבּת ִמן ַהִמְּנָחה וְּלַמְﬠָלה וּבוֹ ה' ְסִﬠיִפים‬: 1 Our Sages forbade the performance of work on Fridays1 and on the day before festivals from the time of the Afternoon Service2 onward. Whoever performs work at this time will never see a sign of blessing from that work; whatever he earns will be forfeited elsewhere. Nevertheless, he is not punished [for performing such work], i.e., he is not placed under a ban of ostracism, nor is he given stripes for rebellious conduct,3 as is [generally] done to those who violate the words of the Sages,4 because they were not that stringent in [punishing those who violate] this prohibition. Nevertheless, [a transgressor] should be rebuked and forced, against his will, to cease [performing work on Friday afternoon].5 ‫ וְּלַמְﬠָלה ְוָכל ָהעוֶֹשׂה ֵאינוֹ רוֶֹאה ִסַמּן ְבָּרָכה‬2‫ ְוֶﬠֶרב יוֹם טוֹב ִמן ַהִמּ ְנָחה‬1‫א ָאְסרוּ ֲחָכִמים ַלֲﬠשׂוֹת ְמָלאָכה ְבֶּﬠֶרב ַשָׁבּת‬ ‫ְלעוָֹלם א ֵמאוָֹתהּ ְמָלאָכה ב ֶשַׁמּה ֶשַּׁמּ ְר ִויַח ָבּהּ ַמְפִסיד ְכֶּנֶגד ֶזה ִמָמּקוֹם ַאֵחר ג ֲאָבל ֵאין עוֹ ְנִשׁין אוֹתוֹ ָﬠֶליָה ד ל ֹא ִנדּוּי‬ ‫ ְלִפי ֶשׁלּ ֹא ֶהֱחִמירוּ ָכּל ָכּ ְבִּאסּוּר ֶזה ז וִּמָכּל ָמקוֹם‬4,‫ ְכֶּדֶר ֶשׁעוִֹשׂין ְלעוֵֹבר ַﬠל ִדְּבֵרי ֲחָכִמים ו‬3,‫ְול ֹא ַמכּוֹת ַמ ְרדּוּת ה‬ 5,‫ ח‬:‫גּוֲֹﬠ ִרין בּוֹ וְּמַבְטִּלין אוֹתוֹ ִמַלֲּﬠשׂוָֹתהּ ְבַּﬠל ָכּ ְרחוֹ‬ 2 There are some authorities who maintain that this prohibition applies from Minchah Gedolah6onward, i.e., from six and a half hours7 in the day onward. Others maintain that it begins from Minchah Ketanah,8i.e., from nine and a half hours onward. With regard to actual practice, one who is lenient [regarding this matter] does not forfeit [Divine] blessing, [since it is but] a Rabbinic decree. ‫ ְוֵאיַל  ט ְוֵישׁ אוְֹמ ִרים ֶשׁהוּא‬7‫ וְּלַמְﬠָלה ְדַּה ְינוּ ִמֵשּׁשׁ ָשׁעוֹת וֶּמֱחָצה‬6‫ב ֵישׁ אוְֹמ ִרים ֶשִׁאסּוּר ֶזה הוּא ִמן ִמ ְנָחה ְגדוָֹלה‬ ‫ יא‬:‫ ְדַּה ְינוּ ִמִתְּשָׁﬠה וֶּמֱחָצה י ְוֵאיַל וְּלִﬠְנַין ֲהָלָכה ַהֵמֵּקל ְבִּדְבֵרי סוְֹפ ִרים ל ֹא ִהְפִסיד ַהְבָּרָכה‬8‫ִמִמּ ְנָחה ְקַטָנּה‬ 3 Our Sages forbade only actual work. Commercial activity, by contrast, is permitted until the time to be mentioned in sec. 256[:1].9 [Moreover,] even actual work is forbidden only when one purposefully sets about to perform significant work. One may, however, perform a brief and casual task, e.g., one chances to write a letter to a friend10 or the like. Our Sages only forbade purposefully setting about to perform significant work so that one would be free to occupy himself with his Shabbos needs.11 (Even someone who does not have to occupy himself with his Shabbos needs at all is forbidden to perform work from the afternoon onward, because our Sages did not desire to make distinctions with regard to their decrees.) Moreover, even to set about to purposefully perform actual work is forbidden only when it is not being performed for the sake of Shabbos — or even when it is being

12/14/2020, 12:32 PM

Shulchan Aruch: Chapter 251 - Not to Perform Work on Friday from Aft...

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performed for the sake of Shabbos, but is being performed for payment. Throughout the entire day, one is permitted, however, to perform work for the sake of Shabbos gratuitously, e.g., to sew12 clothes for the sake of Shabbos, whether for oneself or for one’s friend without charge. Similarly, it is permitted to copy books so that one can study from them, whether one writes for his own sake or for a friend’s sake, without charge. Since this is a matter associated with a mitzvah, it is as if it was carried out for the sake of Shabbos. 9,‫ יג‬.‫ג ל ֹא ָאְסרוּ ֶאָלּא ְמָלאָכה ְגמוָּרה ֲאָבל )א( ְפַּרְקַמְטָיא ֻמֶתֶּרת יב ַﬠד ִשׁעוּר ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן רנ"ו‬ ‫ַוֲאִפלּוּ ְמָלאָכה ְגמוָּרה ֵאיָנהּ ֲאסוָּרה ֶאָלּא ְכֶּשִׁנְּקָבּע ַﬠְצמוֹ ָﬠֶליָה ֲאָבל ֻמָתּר ַלֲﬠשׂוֹת ְמָלאָכה ְלִפי ָשָׁﬠה ֶדֶּר ֲﬠַראי יד ְכּגוֹן‬ ‫ ְוַכיּוֵֹצא ָבֶזה ֶשׁלּ ֹא ָאְסרוּ ֶאָלּא ַלֲﬠשׂוֹת ְמָלאָכה ֶדֶּר ֶקַבע ְכֵּדי ֶשׁ ִיְּהֶיה ָפּנוּי‬10,‫ִאם ִנְזַדֵּמּן לוֹ ִלְכתּוֹב ִאֶגֶּרת ְשׁלוִֹמים טו‬ 11,‫ טז‬.‫ְלִהְתַﬠֵסּק ְבָּצ ְרֵכי ַשָׁבּת‬ (‫ַוֲאִפלּוּ ִמי ֶשֵׁאינוֹ ָצ ִרי ְכָּלל ְלִהְתַﬠֵסּק ְבָּצ ְרֵכי ַשָׁבּת ָאסוּר לוֹ ַלֲﬠשׂוֹת ְמָלאָכה ִמן ַהִמּ ְנָחה וְּלַמְﬠָלה ְלִפי ֶשׁלּ ֹא ָרצוּ‬ ‫)ֲחָכִמים ְלַחֵלּק ִבְּגֵזָרָתם‬. ‫ַוֲאִפלּוּ ִלְקבּוַֹﬠ ַﬠְצמוֹ ִלְמָלאָכה ְגמוָּרה יז ֵאין ִאסּוּר ֶאָלּא ְכֶּשֵׁאיָנהּ ְלֹצֶר ַהַשָּׁבּת אוֹ ֲאִפלּוּ ְלֹצֶר ַהַשָּׁבּת ֶאָלּא ֶשׁעוֶֹשׂה‬ ‫ ְבָּגִדים ְלֹצֶר ַהַשָּׁבּת יח ֵבּין לוֹ ֵבּין ַלֲחֵברוֹ יט ְבִּחָנּם ֻמָתּר ָכּל‬12‫ְבָּשָׂכר ֲאָבל ַלֲﬠשׂוֹת ְלֹצֶר ַהַשָּׁבּת ְבִּחָנּם ְכּגוֹן ִלְתפּוֹר‬ ‫ַהיּוֹם ְוֵכן ֻמָתּר ְלַהְﬠִתּיק ְסָפ ִרים ִלְלמוֹד ָבֶּהם כ ֵבּין ֶשׁכּוֵֹתב ְלַﬠְצמוֹ ֵבּין ֶשׁכּוֵֹתב ַלֲחֵברוֹ ְבִּחָנּם ְדֵּכיָון ֶשׁהוּא ְדַבר ִמְצָוה‬ ‫ כא‬:‫ֲהֵרי ֶזה ִכְּלֹצֶר ַשָׁבּת‬ 4 It is forbidden to cut the hair of a non-Jew on Friday from the time of Minchah13 onwards, even giving him a nonprofessional haircut14 and even if one cuts his hair free of charge, since this task is not being carried out for the sake of Shabbos. It is, by contrast, permitted to cut a Jew’s hair, even if one does so in a professional manner, and even for a fee. [Cutting hair] is not comparable to sewing clothes or performing other tasks, because in those instances, it is not apparent at that time that the task is being performed for the sake of Shabbos. Therefore, it is only permitted to perform such tasks without charge. (When a person charges a fee [for his work], it is as if he performed the task solely for the sake of his fee and not at all for the sake of Shabbos.) When one cuts [a fellow Jew’s] hair, by contrast, it is obvious that the task is now being carried out for the sake of Shabbos.15 ‫ ַוֲאִפלּוּ ְמַסְפּרוֹ‬14,‫ וְּלַמְﬠָלה ֲאִפלּוּ ִתְּסֹפֶּרת ֶשִׁהיא ַמֲﬠֵשׂה ֶהְדיוֹט כב‬13‫ד ָאסוּר ְלַסֵפּר ֶאת ַהָנְּכ ִרי ְבֶּﬠֶרב ַשָׁבּת ִמן ַהִמּ ְנָחה‬ ‫ְבִּחָנּם ֵכּיָון ֶשֵׁאין ִבְּמָלאָכה זוֹ ֹצֶר ַהַשָּׁבּת‬. ‫ֲאָבל ֻמָתּר ְלַסֵפּר ֶאת ִיְשָׂרֵאל ָכּל ַהיּוֹם כג ֲאִפלּוּ ַמֲﬠֵשׂה ֻאָמּן כד ַוֲאִפלּוּ ְבָּשָׂכר כה ְוֵאינוֹ דוֶֹמה ִלְתִפיַרת ְבָּגִדים וְּשָׁאר‬ ‫ַהְמָּלאכוֹת ֶשֵׁאין ַהָדָּבר ִנָכּר ֶשַׁהְמָּלאָכה ַנֲﬠֵשׂית ַﬠְכָשׁו ִבְּשִׁביל ַהַשָּׁבּת ְלִפיָכ ֵאין ֶהֵתּר ֶאָלּא ְבִּחָנּם )ֶשְׁכֶּשׁ ִיּטּוֹל ָשָׂכר ֲהֵרי‬ ‫ֶזה ְכִּאלּוּ ַנֲﬠֵשׂית ִבְּשִׁביל ְשָׂכרוֹ ִבְּלָבד ְוֵאיָנהּ ַנֲﬠֵשׂית ְכָּלל ַﬠְכָשׁו ִבְּשִׁביל ַהַשָּׁבּת( ֲאָבל ַהִתְּסֹפֶּרת ִנֶכֶּרת ֶשַׁנֲּﬠֵשׂית ַﬠְכָשׁו‬ 15,‫ כו‬:‫ִבְּשִׁביל ַהַשָּׁבּת‬ 5 A poor person who desires to perform work in order to earn money that he would use for his Shabbos needs is permitted to perform work the entire day.16 For even on Chol HaMoed one is permitted to perform all types of tasks for a similar reason, as will be explained in sec. 542.17 How much more so does [this leniency] apply on Friday afternoon, before p’lag haminchah. For [the prohibition against performing work on] Friday afternoon is less severe than [that of performing work at that time on] Chol HaMoed.18Therefore, every [task] that is permitted on Chol HaMoed may certainly be performed the entire day on Friday, even [if it is performed] for a fee. ‫ ֶשֲׁהֵרי ֲאִפלּוּ‬16‫ה ִמי ֶשׁהוּא ָﬠ ִני ְורוֶֹצה ַלֲﬠשׂוֹת ְמָלאָכה ְלִהְשַׂתֵּכּר ְלהוִֹציא ַהָשָּׂכר ְלֹצֶר ַשָׁבּת ֻמָתּר לוֹ ַלֲﬠשׂוֹת ָכּל ַהיּוֹם‬

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‫‪https://www.chabad.org/library/article_cdo/aid/3447017/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 251 - Not to Perform Work on Friday from Aft...‬‬

‫ְבֹּחל ַהמּוֵֹﬠד ֻמָתּר לוֹ ַלֲﬠשׂוֹת ָכּל ַהְמָּלאכוֹת ַﬠל ֶדֶּר ֶזה כז ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן תקמ"ב כח‪ְ 17,‬וָכל ֶשֵׁכּן ְבֶּﬠֶרב ַשָׁבּת ִמן‬ ‫ַהִמּ ְנָחה וְּלַמְﬠָלה ֶשׁהוּא ַקל ֵמֻחלּוֹ ֶשׁל מוֵֹﬠד‪ְ 18‬לִפיָכ ָכּל ַמה ֶשֻּׁמָּתּר ְבֻּחלּוֹ ֶשׁל מוֵֹﬠד ָכּל ֶשֵׁכּן ֶשֻׁמָּתּר ְבֶּﬠֶרב ַשָׁבּת כט‬ ‫‪ָ:‬כּל ַהיּוֹם ֲאִפלּוּ ְבָּשָׂכר‬

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Shulchan Aruch: Chapter 252 - Which Tasks That Will Be Completed over Shabbos May Be Started on Friday & Which Are Forbidden By Rabbi Schneur Zalman of Liadi

SECTION 252 Which Tasks That Will Be Completed [without the Need for Further Intervention] over Shabbos May Be Started on Friday and Which Are Forbidden (1-20) ‫סימן רנב ְמָלאכוֹת ַהֻמָּתּ ִרים ְוָהֲאסוּ ִרים ְלַהְתִחיל ְבֶּﬠֶרב ַשָׁבּת ְכֵּדי ֶשִׁיְּהיוּ ִנְגָמ ִרים ְבַּשָׁבּת וּבוֹ כ' ְסִﬠיִפים‬: 1 It is permitted to begin a task on Friday close to nightfall,1 even though the person will not be able to complete it during that day, but rather it will be completed without the need for further [human] intervention2 on Shabbos. For example, [it is permissible] to place [dried cakes of] ink3 and herbs to soak in water [on Friday close to nightfall].4 Similarly, one may place [kernels of] barley in a barrel of water close to nightfall, where they will soak throughout Shabbos. Similarly, [one may place] incense on coals below clothes close to nightfall to perfume them over the course of the Shabbos.5[This license is granted] even when the incense and the coals are placed in one’s censer. Although the task was performed on Shabbos in a utensil belonging to a Jew, that is of no consequence, since a person is not commanded to have his utensils rest — i.e., that forbidden labor not be performed with them on Shabbos — [provided that labor is completed] without further [human] intervention. [This license applies] even when the forbidden labor [that will be performed] on Shabbos will be performed by the utensil itself, [as it were,] without further intervention, e.g., setting snares for wild animals, fowl, and fish while it is still day [on Friday, so that] they can be trapped [by the snare] on Shabbos. [No prohibition is involved,] even though the snare will trap [the animal]6 on Shabbos, for the snare will snap closed and trap the fowl without intervention. Similar [laws apply to] a trap that is set to catch wild animals by their feet, i.e., when they step on it, it springs closed of its own accord and captures [the animal].7 ‫ ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ָיכוֹל ְלָגְמָרהּ ִמְבּעוֹד יוֹם ְוִהיא ִנ ְגֶמֶרת‬1‫א ֻמָתּר ְלַהְתִחיל ִבְּמָלאָכה ְבֶּﬠֶרב ַשָׁבּת ָסמוּ ַלֲחֵשָׁכה‬ ‫ ְוֵכן ִלֵתּן ַהְשּׂעוֹ ִרים ַבַּמּ ִים ְבּ ִגיִגית ָסמוּ ַלֲחֵשָׁכה ְוֵהם ִנְשׁ ִרים‬4,‫ ְוַסְמָמ ִנים ַבַּמּ ִים ב‬3‫ ְבַּשָׁבּת א ְכּגוֹן ִלְשׁרוֹת ְדּיוֹ‬2‫ֵמֵאֶליָה‬ ‫ָשׁם ָכּל ַהַשָּׁבּת ֻכָּלּהּ ג ְוֵכן ִלֵתּן ֻמְגָמר ַתַּחת ַהְבָּגִדים ַﬠל ַגֵּבּי ֶגָחִלים ָסמוּ ַלֲחֵשָׁכה ְוֵהם ִמְתַגְּמּ ִרים ְוהוְֹלִכים ָכּל ַהַשָּׁבּת‬ ‫ ֲאִפלּוּ ִאם ַהֻמּ ְגָמר ְוַהֶגָּחִלים ֻמָנִּחים ִבְּכִלי ֶשַׁאף ֶשַׁהְמָּלאָכה ַנֲﬠֵשׂית ְבַּשָׁבּת ִבְּכִלי ֶשׁל ִיְשָׂרֵאל ֵאין ְבָּכ ְכּלוּם‬5,‫ֻכָּלּהּ ד‬ ‫ ֲאִפלּוּ ִאם הוּא ְבִּﬠ ְנָין ֶשַׁהְכִּלי ְבַּﬠְצמוֹ‬2‫ֶשֵׁאין ָאָדם ְמֻצֶוּה ַﬠל ְשִׁביַתת ֵכָּליו ה ֶשׁלּ ֹא ֵתָﬠֶשׂה ָבֶּהן ְמָלאָכה ְבַּשָׁבּת ֵמֵאֶליָה‬ ‫הוּא ָהעוֶֹשׂה ְמָלאָכה ְבַּשָׁבּת ֵמֵאָליו ו ְכּגוֹן ִלְפרוֹס ְמצוּדוֹת ַחָיּה ְועוֹפוֹת ְוָדִגים ִמְבּעוֹד יוֹם ְוֵהם ִנצּוִֹדים ְבַּשָׁבּת ז ַאף ַﬠל‬ ‫ ְבַּשָׁבּת ֶשַׁהַפּח ִנְקָשׁר ְותוֵֹפס ָהעוֹף ְוֵכן ַהָיּקוּשׁ ֶשׁפּוְֹשִׁטים ְלַחיּוֹת ְלָלְכָדן‬6‫ִפּי ֶשַׁהְמּצוָּדה ִהיא ָהעוָֹשׂה ַמֲﬠֵשׂה ַהִצּיָדה‬ 7,‫ ח‬:‫ְבַּר ְגֵליֶהן ְכֶּשֵׁהם נוְֹגִﬠים בּוֹ קוֵֹפץ וִּמְתַחֵבּר ֵמֵאָליו ְולוֵֹכד‬ 2 Similarly, it is permitted to place wool in a cauldron to be dyed while it is still day [on Friday],8 when the dying process will continue throughout the Shabbos day without further intervention, provided the cauldron was removed from the fire throughout the entire Shabbos.9Were it to remain on the fire, [with the wool

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Shulchan Aruch: Chapter 252 - Which Tasks That Will Be Completed ov...

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remaining in the dye,] it would be forbidden as a [Rabbinical] decree, lest one forget and stir the coals on Shabbos to hasten the steeping of the herbs [or other ingredients] of the dye. Also, the cauldron must be sealed [by placing] mud around its cover, for if it is not sealed, [leaving the wool in the dye] would be forbidden, lest one forget [that it is Shabbos], remove the cover on Shabbos, and stir [the dye] with a spoon. For one who stirs a boiling pot, even after it was removed from the fire, is liable for cooking,10 since stirring hastens the cooking process. Even if the herbs for the dye were already steeped to the full extent necessary [to accomplish the dyeing process] while it was still day,11 nevertheless, were they to be stirred on Shabbos, one would be liable for dyeing, since stirring causes the dye to be [further] absorbed by the wool. When, however, [the cauldron] is sealed with mud, [it is permitted, because] one will not go to the additional trouble of removing the seal in order to stir [the cauldron].12 It is, however, permitted to place rolls of (spun) flax into a [burning] oven while it is still day [on Friday]13 so that they will whiten there throughout the entire Shabbos,even though the oven’s opening is not sealed by placing mud around its cover. Since the [cool] air [that would enter were the oven to be opened] would harm the flax, the person will not open the oven’s cover to stir the coals on the bottom [of the oven].14 ‫ )וצובעו( ]ְלָצְבעוֹ[ ְוהוּא ִמְצַטֵבַּﬠ ֵמֵאָליו ָכּל ַהַשָּׁבּת ֻכָּלּהּ ְוהוּא‬8,‫ב ְוֵכן ֻמָתּר ָלֵתת ֶצֶמר ְלתוֹ ַהיּוָֹרה ִמְבּעוֹד יוֹם ט‬ ‫ ֶשִׁאם עוֶֹמֶדת ַﬠל ָהֵאשׁ ָאסוּר ִמשּׁוּם ְגֵּזָרה ֶשָׁמּא ִיְשַׁכּח ְוַיְחֶתּה‬9,‫ֶשְׁתֵּהא ַהיּוָֹרה ֲﬠקוָּרה ֵמַﬠל ָהֵאשׁ ָכּל ַהַשָּׁבּת ֻכָּלּהּ י‬ ‫ְבֶּגָחִלים ְבַּשָׁבּת ְלַמֵהר ִבּשּׁוּל ַסְמָמֵני ַהֶצַּבע יא ְוַגם ֶשְׁתֵּהא ַהיּוָֹרה טוָּחה ְבִּטיט ְסִביב ִכּסּוָּיהּ ֶשִׁאם ֵאיָנהּ טוָּחה ָאסוּר‬ ‫ִמשּׁוּם ֶשָׁמּא ִיְשַׁכּח ִויַגֶלּה ִכּסּוָּיהּ ְבַּשָׁבּת )ומגיס( ] ְוָיִגיס[ ָבּהּ ְבַּכף ְוַהֵמִּגיס ִבְּקֵדָרה רוַֹתַחת ֲאִפלּוּ ֵאיָנהּ ַﬠל ָהֵאשׁ ַחָיּב‬ 11,‫ ֶשַׁהֲהָגָסה גוֶֹרֶמת ְלַמֵהר ַהִבּשּׁוּל ַוֲאִפלּוּ ִאם ַסְמָמֵני ַהֶצַּבע ִנְתַבְּשּׁלוּ ְכָּבר ָכּל ָצ ְרָכּן ִמְבּעוֹד יוֹם יג‬10,‫ִמשּׁוּם ְמַבֵשּׁל יב‬ ‫ִמָכּל ָמקוֹם ְכֶּשֵׁמּ ִגיס ָבֶּהן ְבַּשָׁבּת ַחָיּב ִמשּׁוּם צוֵֹבַﬠ יד ֶשַׁﬠל ְיֵדי ַהֲהָגָסה ִנְקָלט ַהֶצַּבע ַבֶּצֶּמר ֲאָבל ְכֶּשִׁהיא טוָּחה ְבִּטיט ל ֹא‬ 12,‫ טו‬.‫ָיב ֹא ִלְטרוַֹח ָכּל ָכּ ִלְסתּוֹר ַהִטּחוּי ְכֵּדי ְלָה ִגיס‬ ‫ ְכֵּדי ֶשׁ ִיְּתַלְבּנוּ ָשׁם ָכּל ַהַשָּׁבּת ֻכָּלּהּ‬13,‫ֲאָבל ֻמָתּר ָלֵתת אוּ ִנין )ֵפּרוּשׁ ַמְטֶוה טז( ֶשׁל ִפְּשָׁתּן ְלתוֹ ַהַתּנּוּר ִמְבּעוֹד יוֹם יז‬ ‫ַאף ַﬠל ִפּי ֶשֵׁאין ִפּי ַהַתּנּוּר טוַּח ְבִּטיט ְסִביב ִכסּוּיוֹ ְדֵּכיָון ֶשָׁהרוַּח ָקֶשׁה ְלָהאוִּנין ל ֹא ָיב ֹא ְלַגלּוֹת ִכּסּוּי ַהַתּנּוּר ְכֵּדי ַלְחתּוֹת‬ 14,‫ יח‬:‫ְבֶּגָחִלים ֶשְׁבּשׁוָּליו‬ 3 It is permitted to sell [merchandise] to a non-Jew and load it on him [on Friday] close to nightfall, provided he leaves the entrance of [the Jew’s] house with the merchandise while it is still day.15 [This prerequisite] is required even in a town encompassed by an eruv, as stated in sec. 246[:5].16 Even if the Jew designates a room in his courtyard where the non-Jew may leave his merchandise on Friday, and afterwards, on Shabbos, the non-Jew comes to take it from there to bring to his home,17 the Jew should not allow the non-Jew to [take it]18 until after Shabbos.19[An exception, however, is made] when the non-Jew is a man of force who the Jew fears. Should that be the case, there is room for leniency20 even if [the Jew] did not designate a place for [the non-Jew] to leave his merchandise before Shabbos.21 ‫ ֲאִפלּוּ‬15,‫ג ֻמָתּר ִלְמכּוֹר ְלָנְכ ִרי וְּלַהְטִﬠינוֹ ַהִמָּקּח ָסמוּ ַלֲחֵשָׁכה יט וִּבְלָבד ֶשֵׁיֵּצא ִמֶפַּתח ֵבּיתוֹ ִﬠם ַהִמָּקּח ִמְבּעוֹד יוֹם כ‬ 16,‫ כב‬.‫ִהיא ִﬠיר ַהְמֹעֶרֶבת כא ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן רמ"ו‬ ‫ַוֲאִפלּוּ )א( ִאם ִיֵחד ְלַהָנְּכ ִרי ֶחֶדר ַבֲּחֵצרוֹ ֶשַׁיּ ִנּיַח ָשׁם ִמָקּחוֹ ֹקֶדם ַהַשָּׁבּת ְוַאַחר ָכּ ְבַּשָׁבּת ָבּא ַהָנְּכ ִרי ִלְטּלוֹ ִמָשּׁם‬ ‫ ֶאָלּא ִאם ֵכּן ֶשַׁהָנְּכ ִרי ָאִלים ְוהוּא ִמְתָיֵרא ִמֶמּנּוּ‬19,‫ ַﬠד ְלַאַחר ַהַשָּׁבּת כג‬18‫ )ב( ל ֹא ַי ִנּיֶחנּוּ ְלהוִֹליכוֹ‬17‫ְלהוִֹליכוֹ ְלֵביתוֹ‬ 21,‫ כה‬:‫ ַאף ִאם ל ֹא ִיֵחד לוֹ ָמקוֹם ְלִמָקּחוֹ ֹקֶדם ַהַשָּׁבּת‬20,‫ֶשָׁאז )ג( ֵישׁ ְלָהֵקל כד‬

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4 A person is also permitted to give his garments to a non-Jewish launderer and his hides to a non-Jewish leather worker [to work on] close to nightfall22 [on Friday] on a contractual basis,23 whereby the non-Jewish [contractor] performs these activities on his own initiative. [The non-Jew may perform these labors] even on Shabbos, provided the Jew does not instruct him to perform them on Shabbos. Similarly, [the Jew] may not tell [the non-Jewish contractor] to make sure that the work is completed by Sunday or Monday, when it is obvious that he could not complete it by then unless he also worked on Shabbos, since this is equivalent to explicitly telling him to [perform these tasks] on Shabbos. When, however, [the Jew] does not tell [the non-Jew] anything and the non-Jew performs the tasks on Shabbos of his own initiative, [the non-Jew] need not be cautioned [not to perform this labor on Shabbos].24 For the non-Jew is not acting on Shabbos for the Jew’s sake, since even if he [were to postpone his] activity until after Shabbos, he would, [in any case, still] be carrying out the Jew’s instructions, since the Jew did not make it known to him25 to perform the activity [specifically] on Shabbos. [Thus, when the non-Jew] performs the activity on Shabbos, [he is doing so]for his own sake, to complete the work that he contracted to perform, [doing so at the time he desires]. If he does not perform the work one day, he will have to perform it on the next. Now that he performs it on this day, [it will be to his advantage, because] he will be free on the following day. ‫ ְוַהָנְּכ ִרי עוֶֹשׂה ֵמַﬠְצמוֹ‬23,‫ ְבַּקְבָּלנוּת כז‬22,‫ד וֻּמָתּר ִלֵתּן ְבָּגָדיו ְלכוֵֹבס ָנְכ ִרי ְועוֹרוֹת ְלַﬠְבָּדן ָנְכ ִרי ָסמוּ ַלֲחֵשָׁכה כו‬ ‫ֲאִפלּוּ ְבַּשָׁבּת וִּבְלָבד ֶשַׁה ִיְּשָׂרֵאל ל ֹא י ֹאַמר לוֹ ֶשַׁיֲּﬠֶשׂה ְבַּשָׁבּת כח ְוֵכן ל ֹא י ֹאַמר לוֹ ְרֵאה ֶשִׁתָּגֵּמר ַהְמָּלאָכה ְבּיוֹם א' אוֹ‬ ‫ְבּיוֹם ב' ְוָידוַּﬠ ֶשִׁאי ֶאְפָשׁר ְלָגְמָרהּ ָאז ֶאָלּא ִאם ֵכּן ֶשַׁיֲּﬠֶשׂה ַגּם ְבַּשָׁבּת כט ֶשֲׁהֵרי ֶזה ְכִּאלּוּ אוֵֹמר לוֹ ְבֵּפרוּשׁ ַלֲﬠשׂוֹת‬ ‫ ְלִפי ֶשֵׁאין ַהָנְּכ ִרי‬24,‫ְבַּשָׁבּת ל ֲאָבל ְכֶּשׁלּ ֹא ָאַמר לוֹ ְכּלוּם ְוַהָנְּכ ִרי עוֶֹשׂה ְבַּשָׁבּת ֵמַﬠְצמוֹ ֵאינוֹ ָצ ִרי ִלְמחוֹת ְבָּידוֹ לא‬ ‫ִמְתַכֵּוּן ַבֲּﬠִשָׂיּתוֹ ְבַּשָׁבּת ִבְּשִׁביל ַה ִיְּשָׂרֵאל לב ֶשֲׁהֵרי ַאף ִאם ל ֹא ָהָיה עוֶֹשׂה ַﬠד ְלַאַחר ַהַשָּׁבּת ָהָיה ְמַקֵיּם ִצוּוּי ַה ִיְּשָׂרֵאל‬ ‫ ַלֲﬠשׂוֹת ְבַּשָׁבּת ֶאָלּא הוּא עוֶֹשׂה ְבַּשָׁבּת ְלַﬠְצמוֹ ְכֵּדי ְלַהְשִׁלים ַקְבָּלנוּתוֹ לג‬25‫ֵכּיָון ֶשַׁה ִיְּשָׂרֵאל )ד( ל ֹא ִגָלּה לוֹ ַדְּﬠתּוֹ‬ ‫ֶשִׁאם ל ֹא ַיֲﬠֶשׂה ַהיּוֹם ִיְצָטֵר ַלֲﬠשׂוֹת ְלָמָחר ְוַﬠְכָשׁו ֶשָׁﬠָשׂה ַהיּוֹם ִיְהֶיה ָפנוּי ְלָמָחר‬: 5 When does the above apply? When the non-Jewish [contractor] performs the activity on Shabbos in his own home26 or in another domain that does not belong to a Jew.27 In such an instance, it is not apparent that the task is associated with a Jew. It is, however, forbidden to allow him to perform [forbidden labor] in a domain belonging to a Jew. For when he performs [the forbidden labor] in a domain belonging to a Jew, it is apparent that the task is associated with a Jew, and perhaps others will suspect that [the Jew] instructed the non-Jew on Shabbos to perform the task.28 Alternatively, they may suspect that the non-Jew is a dayworker and not a contractor, as explained in sec. 244.29 Even when the work is performed in the domain of the non-Jewish [contractor], there are some authorities who maintain that there is no license [to allow him to perform the work] unless the Jewish [employer] receives no [additional] gain from the fact that the work was performed on Shabbos,30i.e., that even were it to have been performed after Shabbos, the Jewish [employer] would have derived the same benefit as if it were performed on Shabbos.31 Although the [Jewish employer] prefers that the work be performed on Shabbos so that it will be completed earlier and he will be able to benefit from it earlier,32 this is not considered as [substantial] gain, because even if [the work] were to be performed after Shabbos, he would still benefit from it. [A more stringent ruling applies,] by contrast, when, were the work to be performed after Shabbos, the Jewish [employer] would not be able to benefit from it, and he

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would have no desire for it at all if it were not performed on Shabbos. For example, he is setting out on a journey immediately on Saturday night or the like [and thus would only benefit if the work were performed on Shabbos]. In such a situation, [since] the Jewish [employer] profits from the fact that the non-Jewish [contractor] completes the task on Shabbos, it is forbidden to give the non-Jewish [contractor] the work [directly] before Shabbos. [License is granted only] if he is able to complete it on the weekdays, either before Shabbos or afterwards. [Moreover, in the above situation,] even if [the Jew] gave [the task] to [the nonJewish contractor] while it was possible for him to complete it before Shabbos,and he discovered that the non-Jewish [contractor] was working on it on Shabbos, he must admonish him [not to complete his work on Shabbos].33 [The rationale:] The Jewish [employer] derives benefit from the work that is being carried out [on Shabbos]. The non-Jewish [contractor] does not profit from this. From his standpoint, he could equally perform the work after Shabbos. He is merely routinely working on Shabbos to complete his task; in contrast to the Jew, he derives no benefit from its [early] completion. Therefore it appears that the work is being performed on Shabbos for the sake of the Jew. There is an authority who permits the Jewish [employer] to give [the work] to [the non-Jewish contractor] on Friday close to nightfall, [knowing that the non-Jewish contractor] will perform the work on his own initiative in [the non-Jew’s] house on Shabbos, provided that [the Jew] does not reveal his intent — that he needs the work done on Shabbos — and [provided] that he does not inform [the non-Jew] in any manner that he is departing on a journey immediately on Saturday night.34 It is possible that these authorities do not actually differ. [Perhaps] the authority who is lenient granted this license only in an instance when — if [the non-Jewish contractor] does not do the work on Shabbos —the Jewish [employer] will no longer desire that he do the work at all after Shabbos and will not pay him for his work. Thus, by performing the work on Shabbos, [the non-Jewish contractor] is profiting, for [only then] will the Jewish [employer] pay him for his work. It is possible that in this instance, even the authority who is stringent would agree that it is permitted [to give the non-Jew the work to perform]. Since the non-Jewish [contractor] also benefits from performing the work on Shabbos, it does not appear that [the work] is being performed for the sake of the Jewish [employer] alone. [Conversely,] it is possible that even the authority who is lenient would agree that [such an arrangement] is forbidden if the Jewish [employer] would have to pay[the non-Jewish contractor] even if he did not perform the work on Shabbos, but would do so only afterwards, because [the Jew] did not initially stipulate [that he is giving the non-Jew] the work on the condition that he complete it entirely by Saturday night. [In this instance,] the non-Jewish [contractor] does not derive any benefit at all from performing the work on Shabbos, only the Jewish [employer] does [and all would agree that this is forbidden].35 ‫ ֶשָׁאז ֵאין‬27,‫ אוֹ ְבַּבִית ַאֵחר ֶשֵׁאינוֹ ְרשׁוּת ִיְשָׂרֵאל לה‬26,‫ה ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים ְכֶּשַׁהָנְּכ ִרי עוֶֹשׂה ְבַּשָׁבּת ְבֵּביתוֹ לד‬ ‫ַהָדָּבר ִנָכּר ֶשִׁהיא ְמֶלאֶכת ִיְשָׂרֵאל לו ֲאָבל ָאסוּר ְלַהִנּיחוֹ ַלֲﬠשׂוֹת ִבּ ְרשׁוּת ִיְשָׂרֵאל ְלִפי ֶשְׁכֶּשׁעוֶֹשׂה ִבּ ְרשׁוּת ִיְשָׂרֵאל ִנָכּר‬ ‫ אוֹ ַיְחְשׁדוּהוּ ֶשַׁהָנְּכ ִרי הוּא ְשִׂכיר יוֹם‬28,‫ַהָדָּבר ֶשִׁהיא ְמֶלאֶכת ַהִיְּשָׂרֵאל )ה( ְוֶשָׁמּא ַיְחְשׁדוּהוּ ֶשָׁנַּתן לוֹ ְבַּשָׁבּת לז‬ 29.‫ֶאְצלוֹ לח ְול ֹא ַקְבָּלן ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן רמ"ד‬ ‫ַוֲאִפלּוּ ְכֶּשַׁהְמָּלאָכה ַנֲﬠֵשׂית ְבֵּבית ָנְכ ִרי ֵישׁ אוְֹמ ִרים לט ֶשֵׁאין ֶהֵתּר )ו( ֶאָלּא ְכֶּשֵׁאין ַמִגּיַﬠ ֶרַוח ְלִיְשָׂרֵאל ִמַמּה‬ ‫ ֶשַׁאף ִאם ַיֲﬠֶשָׂנּה ַאַחר ַהַשָּׁבּת ֵיָהֶנה ִמֶמָּנּה ַה ִיְּשָׂרֵאל ָכּ ְכּמוֹ ַﬠְכָשׁו ֶשִׁהיא ַנֲﬠֵשׂית‬30‫ֶשַּׁהְמָּלאָכה ַנֲﬠֵשׂית ְבַּשָׁבּת‬

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‫ ְוֵאין ֶזה ִנְקָרא‬32,‫ ְוַאף ֶשׁהוּא ָחֵפץ יוֵֹתר ֶשֵׁתָﬠֶשׂה ְבַּשָׁבּת ְכֵּדי ֶשִׁתָּגֵּמר ִמֹקֶּדם ְוָיכוֹל ֵלָהנוֹת ִמֶמָּנּה ִמֹקֶּדם מ‬31‫ְבַּשָׁבּת‬ ‫ֶרַוח ֵכּיָון ֶשַׁאף ִאם ֵתָּﬠֶשׂה ַאַחר ַהַשָּׁבּת ֵיָהֶנה ַגם ֵכּן ִמֶמָּנּה ֲאָבל ִאם הוּא ְבִּﬠ ְנָין ֶשִׁאם ֵתָּﬠֶשׂה ַאַחר ַהַשָּׁבּת ל ֹא יוַּכל‬ ‫ֵלָהנוֹת ִמֶמָּנּה ְוֵאין לוֹ ָבּהּ ֵחֶפץ ְכָּלל ֶאָלּא ִאם ֵכּן ֵתָּﬠֶשׂה ְבַּשָׁבּת ְכּגוֹן ֶשׁהוֵֹל ְלֶדֶר ִמָיּד ְבּמוָֹצֵאי ַשָׁבּת ְוַכיּוֵֹצא ָבֶזה‬ ‫ְבִּﬠְנָין ֶשֵׁיּשׁ ֶרַוח ְל ִיְשָׂרֵאל ִמַמּה ֶשַּׁהְמָּלאָכה ַנֲﬠֵשׂית ְבַּשָׁבּת ָאסוּר ִלְתָּנהּ ְלַהָנְּכ ִרי ֹקֶדם ַהַשָּׁבּת ֶאָלּא ִאם ֵכּן ֶשׁיּוַּכל ְלָגְמָרהּ‬ ‫ִבּיֵמי ַהֹחל ֹקֶדם ַהַשָּׁבּת אוֹ ַאַחר ָכּ ְוַאף ִאם ְנָתָנהּ לוֹ ִבְּכֵדי ֶשָׁיּכוֹל ְלָגְמָרהּ ֹקֶדם ַהַשָּׁבּת ְונוַֹדע לוֹ ֶשַׁהָנְּכ ִרי עוֶֹשׂה ְבַּשָׁבּת‬ ‫ ְדֵּכיָון ֶשְׁלַּה ִיְּשָׂרֵאל ֵישׁ ֶרַוח ִמֶזּה ֶשַׁהְמָּלאָכה ַנֲﬠֵשׂית ַﬠְכָשׁו ְבַּשָׁבּת וְּלַהָנְּכ ִרי ֵאין ֶרַוח ִמֶזּה‬33,‫ָצ ִרי ִלְמחוֹת ְבָּידוֹ מא‬ ‫ֶשִׁמִּצּדּוֹ ל ֹא ִיָבֵּצר ַלֲﬠשׂוָֹתהּ ַאַחר ַהַשָּׁבּת ֶאָלּא ֶשׁהוּא עוֶֹשׂה ְבַּשָׁבּת ְלִפי ֻתמּוֹ ְלַהְשִׁלים ְפֻּﬠָלּתוֹ ְוֵאין ַמִגּיַﬠ לוֹ ֶרַוח ִמֶזּה‬ ‫ְכּמוֹ ֶשַׁמּ ִגּיַﬠ ְלַה ִיְּשָׂרֵאל ְלִפיָכ ִנ ְרֶאה ַהָדָּבר ְכִּאלּוּ ִבְּשִׁביל ֶזה ַה ִיְּשָׂרֵאל ַנֲﬠֵשׂית ַהְמָּלאָכה ְבַּשָׁבּת ְוֵישׁ ִמי ֶשַׁמִּתּיר ִלְתָּנהּ‬ ‫לוֹ ָסמוּ ַלֲחֵשָׁכה ְוהוּא ַיֲﬠֶשׂה ֵמַﬠְצמוֹ ְבַּשָׁבּת ְבֵּביתוֹ ַרק ֶשׁלּ ֹא ְיַגֶלּה לוֹ ַדְּﬠתּוֹ ֶשָׁצּ ִרי לוֹ ֶשֵׁתָּﬠֶשׂה ְבַּשָׁבּת ְול ֹא י ֹאַמר לוֹ‬ 34,‫ מב‬.‫ְכָּלל ֶשׁיּוֵֹצא ְלֶדֶר ְבּמוָֹצֵאי ַשָׁבּת ִמָיּד‬ ‫ְוֶאְפָשׁר ֶשֵׁאיָנן חוְֹלִקים ְכָּלל ֶשַׁהַמִּתּיר ֶאְפָשׁר ֶשׁלּ ֹא ִהִתּיר ֶאָלּא ְכֶּשׁהוּא ְבִּﬠ ְנָין ֶשְׁכֶּשׁלּ ֹא ַיֲﬠֶשׂה ְבַּשָׁבּת ְוַאַחר ַהַשָּׁבּת ל ֹא‬ ‫ִיְהֶיה ְלַהִיְּשָׂרֵאל ְכָּלל ֵחֶפץ ִבְּמַלאְכתּוֹ ֲאַזי ל ֹא ְיַשֵׁלּם לוֹ ַה ִיְּשָׂרֵאל ְבַּﬠד ְמַלאְכתּוֹ ְו ִנְמָצא ֶשְׁבַּמה ֶשּׁהוּא עוֶֹשׂה ַהְמָּלאָכה‬ ‫ְבַּשָׁבּת ַמִגּיַﬠ לוֹ ֶרַוח ֶשׁ ְיַּשֵׁלּם לוֹ ַה ִיְּשָׂרֵאל ְבַּﬠד ְמַלאְכתּוֹ וְּבֶזה ֶאְפָשׁר ֶשַׁגּם ָהאוֵֹסר מוֶֹדה ֶשׁהוּא ֻמָתּר ְדֵּכיָון ֶשַׁגּם‬ ‫ְלַהָנְּכ ִרי ַמִגּיַﬠ ֶרַוח ִמְמֶּלאֶכת ַהַשָּׁבּת ֵאיָנהּ ִנ ְרֵאית ְכִּאלּוּ ִהיא ַנֲﬠֵשׂית ִבְּשִׁביל ַה ִיְּשָׂרֵאל ִבְּלָבד ֲאָבל ִאם הוּא ְבִּﬠ ְנָין ֶשַׁאף‬ ‫ִאם ל ֹא ַיֲﬠֶשׂה ְבַּשָׁבּת ַיֲﬠֶשׂה ַאַחר ַהַשָּׁבּת ְוִיְצָטֵר ַה ִיְּשָׂרֵאל ְלַשֵׁלּם לוֹ ֵכּיָון ֶשׁלּ ֹא ִהְתָנה ִﬠמּוֹ ִבְּתִחָלּה ַﬠל ְמָנת ֶשֻׁתּ ְגַמר‬ ‫ַהְמָּלאָכה ְבּמוָֹצֵאי ַשָׁבּת ִמָיּד ְוִנְמָצא ֶשֵׁאין ַמ ִגּיַﬠ ֶרַוח ְלַהָנְּכ ִרי ִמַמּה ֶשּׁעוֶֹשׂה ְבַּשָׁבּת ֶאָלּא ְלַה ִיְּשָׂרֵאל ִבְּלָבד מג ֶאְפָשׁר‬ 35:‫ֶשְׁבֶּזה ַאף ַהַמִּתּיר מוֶֹדה ֶשׁהוּא ָאסוּר‬ 6 All the above36 applies when: a) [the Jewish employer] established a fixed fee [for the non-Jewish contractor] as payment for his work, [in which instance] he is working for his own sake, to receive his fee, and he does not appear as the Jew’s agent;37 or b) [the non-Jew] performs the task as a favor, gratuitously, in return for favors that the Jew had performed for him previously,38 in the manner explained in sec. 247[:9]. In such an instance, it is considered as if he established a fee for him. [A different ruling applies,] however, if the non-Jew does not desire to perform the task gratuitously, but rather expects payment and yet is not absolutely confident of receiving it, because the Jew [for whom he is performing the task] did not establish a fee for him. [Because of this doubt,] he is [considered as] working for the Jewish [employer] without being assured [of payment], and [therefore] appears to be acting as his agent. Accordingly, [the Jewish employer] should not give [the nonJewish contractor] the task unless he can complete it before Shabbos. [Nevertheless,] it is permitted to give [a non-Jewish contractor a task] for which there is a known fee, e.g., garments given to a launderer in our time, even directly before nightfall without having established a set fee. For does one [need to] establish a fee with the non-Jew every time [he asks him to perform such an ordinary task]?39 There are authorities who permit [giving a non-Jewish contractor a task] even when the fee is unknown, [provided] he gives it to him on Thursday or beforehand. [This leniency applies] even if he cannot complete the task before Shabbos. Were [the Jew] to give [the non-Jew the task] on Friday, if he could not complete it during that day, it would appear that [the Jew] is giving it to him on the condition that he complete it on Shabbos. For he gave it to him close to Shabbos and he cannot possibly complete it by the end of the day. When, by contrast, [he gives] it to him on Thursday [or earlier], it does not appear that he is giving it to him on the condition that he perform the task on Shabbos since it is not in direct proximity to Shabbos. [Accordingly,] the non-Jew’s performance of [the task] on Shabbos on his own initiative is of no consequence for he is working merely to complete the task he contracted to perform. He appears as the agent of the Jewish [employer] only at the

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Shulchan Aruch: Chapter 252 - Which Tasks That Will Be Completed ov...

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time he contracts for the task. At that time, even if the Jewish [employer] does not establish40 a fixed price for the task, [the non-Jew] appears as the Jew’s agent. Thus, when [the Jew] gives him the task to perform well before the Shabbos day, even if he then appears as the Jew’s agent, nevertheless, it does not appear that the Jewish [employer] appointed him to perform the task on Shabbos,unless he gives him the task close to Shabbos. Fundamentally, the halachah follows this view. (We rule stringently and follow the first opinion41 with regard to sending a letter [with a non-Jew], as stated in sec. 247[:5],42 for the following reason: When one sends [a non-Jew] on a journey to deliver a letter to its destination, it appears as if he is telling him to travel every day, even on Shabbos, until he reaches that destination. Therefore, [the non-Jew] must be able to reach the destination before Shabbos, even though he sent him many days before Shabbos.)43 ‫ ְכֶּשׁקּוֵֹצץ לוֹ ָדִּמים ִבְּשַׂכר ְמַלאְכתּוֹ מה ֶשָׁאז הוּא טוֵֹרַח ְלַﬠְצמוֹ ְכֵּדי ְלַקֵבּל ְשָׂכרוֹ ְוֵאינוֹ ִנ ְרֶאה ְכּעוֶֹשׂה‬36,‫ו ְוָכל ֶזה מד‬ ‫ אוֹ ֶשׁעוֶֹשׂה ְבּטוַֹבת ֲהָנָאה ְדַּה ְינוּ ֶשׁעוֶֹשׂה ְבִּחָנּם ִבְּשִׁביל טוַֹבת ֲהָנָאה ֶשִׁקֵּבּל ְכָּבר‬37,‫ְשִׁליחוּתוֹ ֶשׁל ַה ִיְּשָׂרֵאל מו‬  ‫ ְוַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן רמ"ז מז ֶשִׁדּינוֹ ְכִּאלּוּ ָקַצץ לוֹ ָשָׂכר ֲאָבל ִאם ֵאין ַהָנְּכ ִרי ָחֵפץ ַלֲﬠשׂוֹת ְבִּחָנּם‬38 ‫ֵמַה ִיְּשָׂרֵאל‬ ‫מח ֶאָלּא ְמַצֶפּה הוּא ְלַתְשׁלוּם ָשָׂכר ֲאָבל ֵאין ַדְּﬠתּוֹ ְסמוָּכה ָﬠָליו ְבַּוַדּאי ֶשׁלּ ֹא ָקַצץ לוֹ ַה ִיְּשָׂרֵאל ָשָׂכר ְו ִנְמָצא ֶשׁהוּא‬ ‫טוֵֹרַח ְבָּסֵפק ִבְּשִׁביל ַה ִיְּשָׂרֵאל ְו ִנ ְרֶאה ְכּעוֶֹשׂה ְשִׁליחוּתוֹ ְלִפיָכ ל ֹא ִיֵתּן לוֹ ֶאָלּא ִאם ֵכּן ֶשָׁיּכוֹל ְלָגְמָרהּ ֹקֶדם ַהַשָּׁבּת מט‬ ‫ְוָדָבר ֶשִׁקְּצָבתוֹ ָידוַּﬠ ְכּגוֹן ֵכִּלים ְלכוֵֹבס ִבְּזַמֵנּינוּ ֶזה ֻמָתּר ִלֵתּן לוֹ ֲאִפלּוּ ָסמוּ ַלֲחֵשָׁכה ִבְּסָתם ְבּל ֹא ְקִציָצה ְדָּאטוּ ְבָּכל‬ 39,‫ נ‬.‫ַפַּﬠם ָוַפַﬠם ִיְקצוֹץ ִﬠמּוֹ‬ ‫ְוֵישׁ ַמִתּי ִרין נא ֲאִפלּוּ ְבָּדָבר ֶשֵׁאין ִקְצָבתוֹ ָידוַּﬠ ִלֵתּן לוֹ ְבּה' ְבַּשָׁבּת אוֹ ֹקֶדם ְלֵכן ַאף ַﬠל ִפּי ֶשׁלּ ֹא יוַּכל ְלָגְמָרהּ ֹקֶדם‬ ‫ַהַשָּׁבּת ֶשְׁכֶּשׁנּוֵֹתן לוֹ ְבֶּﬠֶרב ַשָׁבּת ִאם ֵאינוֹ ָיכוֹל ְלָגְמָרהּ ִמְבּעוֹד יוֹם ֲהֵרי ֶזה ִנ ְרֶאה ְכִּאלּוּ נוֵֹתן לוֹ ַﬠל ְמָנת ֶשׁ ִיּ ְגמוֹר‬ ‫ְבַּשָׁבּת ֵכּיָון ֶשׁנּוֵֹתן לוֹ ָסמוּ ְלַשָׁבּת ְוהוּא ֵאינוֹ ָיכוֹל ְלָגְמָרהּ ִמְבּעוֹד יוֹם ֲאָבל ַבֲּחִמיִשׁי ֵכּיָון ֶשֵׁאינוֹ ָסמוּ ְלַשָׁבּת ֵאין‬ ‫ִנ ְרֶאה ְכּנוֵֹתן לוֹ ַﬠל ְמָנת ַלֲﬠשׂוֹת ַגּם ְבַּשָׁבּת ְוִאם ַהָנְּכ ִרי ַיֲﬠֶשׂה ֵמַﬠְצמוֹ ְבַּשָׁבּת ֵאין ְבָּכ ְכּלוּם ֶשְׁלַּהְשִׁלים ַקְבָּלנוּתוֹ הוּא‬ ‫ לוֹ ָדִמים ֲהֵרי‬40‫עוֶֹשׂה ְוֵאינוֹ ִנ ְרֶאה ִכְּשׁלוּחוֹ ֶשׁל ַה ִיְּשָׂרֵאל ֶאָלּא ְבָּשָׁﬠה ֶשְׁמַּקֵבּל ַהִקֹּבֶּלת ֶשָׁאז ַאף ִאם ַהִיְּשָׂרֵאל קוֵֹצץ‬ ‫ֶזה ִנ ְרֶאה ִכְּשׁלוּחוֹ ֶשׁל ִיְשָׂרֵאל ְוֵכיָון ֶשׁנּוֵֹתן לוֹ ָרחוֹק ִמיּוֹם ַהַשָּׁבּת ַאף ִאם הוּא ִנ ְרֶאה ָאז ִכְּשׁלוּחוֹ ִמָכּל ָמקוֹם ֵאין ִנ ְרֶאה‬ ‫ נב‬.‫ְכִּאלּוּ שׁוְֹלחוֹ ַלֲﬠשׂוֹת ְבַּשָׁבּת ֶאָלּא ִאם ֵכּן נוֵֹתן לוֹ ָסמוּ ְלַשָׁבּת ְוֵכן ִﬠָקּר‬ (‫ ַהַטַּﬠם הוּא ְלִפי‬42,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן רמ"ז נג‬41‫וַּמה ֶשָּׁאנוּ ַמֲחִמי ִרים ַגֵּבּי ִשׁלּוַּח ִאֶגֶּרת ִכְּסָבָרא ָה ִראשׁוָֹנה‬ ‫ֶשְׁכֶּשׁשּׁוְֹלחוֹ ַבֶּדֶּר ִﬠם ִאֶגֶּרת ֶשׁיּוִֹליֶכָנּה ִלְמחוֹז ֶחְפצוֹ ִנ ְרֶאה ְכִּאלּוּ אוֵֹמר לוֹ ֵליֵל ְבָּכל יוֹם ֲאִפלּוּ ְבַּשָׁבּת ַﬠד ֶשַׁיִּגּיַﬠ‬ ‫)ִלְמחוֹז ֶחְפצוֹ וְּלִפיָכ ָצ ִרי ֶשׁ ִיְּהֶיה ָיכוֹל ְלַהִגּיַﬠ ְלָשׁם ֹקֶדם ַהַשָּׁבּת ַאף ַﬠל ִפּי ֶשְׁמַּשְׁלּחוֹ ַה ְרֵבּה ָיִמים ֹקֶדם ַהַשָּׁבּת נד‬:43 7 Nevertheless, if [the Jewish employer] sees [the non-Jewish contractor] performing work on his [behalf] on Shabbos, [the Jewish employer] must tell him not to work.44 [This stringency applies] even if he gave him the work on Sunday [and] even if he could have completed it before Shabbos. (The rationale is that when the Jewish [employer] sees [the non-Jew] performing work on his [behalf] and remains silent, the non-Jew will understand that [his working] on Shabbos is desirable for the Jewish [employer] and will then intend to work for [the Jew’s] sake [on Shabbos]. When, by contrast, [the Jew] does not see him, [the non-Jew] works [exclusively for his own sake], to complete his contractual obligation.) '‫ ַאף ַﬠל ִפּי ֶשָׁנַּתן לוֹ ְבּא‬44,‫ז )ז( וִּמָכּל ָמקוֹם ִאם רוֶֹאה אוֹתוֹ עוֶֹשׂה ְמַלאְכתּוֹ ְבַּשָׁבּת ָצ ִרי לוַֹמר לוֹ ֶשׁלּ ֹא ַיֲﬠֶשׂה נה‬ ‫ְבַּשָׁבּת נו ַאף ַﬠל ִפּי ֶשָׁהָיה ָיכוֹל ְלָגְמָרהּ ְכָּבר ֹקֶדם ַהַשָּׁבּת )ְלִפי ֶשְׁכֶּשַׁה ִיְּשָׂרֵאל רוֵֹאהוּ ְבַּשָׁבּת עוֵֹסק ִבְּמַלאְכתּוֹ ְושׁוֵֹתק‬ ‫לוֹ ֲאַזי ֵמִבין ַהָנְּכ ִרי ֶשְׁבַּשָׁבּת הוּא נוַֹח לוֹ ְלַהִיְּשָׂרֵאל וִּמְתַכֵּוּן ַלֲﬠשׂוֹת ִבְּשִׁבילוֹ נז ַמה ֶשֵּׁאין ֵכּן ְכֶּשֵׁאינוֹ רוֵֹאהוּ הוּא ִמְתַכֵּוּן‬ (‫ְלַהְשִׁלים ַקְבָּלנוּתוֹ‬: 8 When does the above apply? When the Jewish [employer] did not establish a fixed fee [for the non-Jew’s work. Moreover,] even when [the non-Jew] performs work as a favor [for the Jew] — in which instance, he is considered as one whose fee was fixed with regard to giving him the work even on Friday45 — nevertheless, if 12/14/2020, 12:33 PM

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the Jewish [employer] sees him working on Shabbos, he must admonish him. (Since [the non-Jew] is not sure that he will receive payment for his work, if he understands from the Jew’s attitude that [the Jew] desires this task to be performed for him, his intent [in performing it] is for the sake of the Jew.) If, however, [the Jewish employer] established a fixed fee, (the [non-Jew’s] intent in performing the work on Shabbos is to receive his fee and not for the sake of the Jew, even when the Jewish [employer] sees [the non-Jew working] and remains silent. Therefore,) he need not admonish him at all.46 Nevertheless, if the [non-Jew] performs the work in a public place and it is known to people at large that [he is working with objects] belonging to a Jew,47 [the Jew] must admonish [the non-Jew], because of the impression that could be created, as explained in sec. 244[:4]. Therefore, [since] in these countries, the outer garments worn [by Jews] are distinctly Jewish, when non-Jews launder these garments on the riverbanks, they must be admonished [and instructed to stop] because of the impression that might be created; people might say that [a Jew] gave them to [the non-Jews] on Shabbos to launder.48 Nevertheless, even as an initial preference, one may give [a non-Jew such garments to launder] even on Friday. One need not be concerned that perhaps he will wash them on Shabbos in a public place. ‫ח ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים ְכֶּשׁלּ ֹא ָקַצץ לוֹ ָשָׂכר ַוֲאִפלּוּ עוֶֹשׂה ְבּטוַֹבת ֲהָנָאה נח ֶשִׁדּינוֹ ְכָּקַצץ לוֹ ָשָׂכר ְלִﬠ ְנַין ִלֵתּן לוֹ ֲאִפלּוּ‬ ‫ ִמָכּל ָמקוֹם ְכֶּשׁרוֵֹאהוּ עוֶֹשׂה ְבַּשָׁבּת ָצ ִרי ִלְמחוֹת ְבָּידוֹ )ְדֵּכיָון ְדֵּאין ַדְּﬠתּוֹ ְסמוָּכה ְלַקֵבּל ָשָׂכר ְבַּﬠד‬45,‫ְבֶּﬠֶרב ַשָׁבּת נט‬ ‫ְמַלאְכתּוֹ ֲהֵרי הוּא ִמְתַכֵּוּן ִבְּשִׁביל ַהִיְּשָׂרֵאל ְכֶּשׁהוּא ֵמִבין ִמַדַּﬠת ַהִיְּשָׂרֵאל ֶשֵׁﬠֶסק ֶזה נוַֹח לוֹ( ֲאָבל ִאם ָקַצץ לוֹ ָשָׂכר ס‬ ‫)ֲהֵרי הוּא ִמְתַכֵּוּן ַבֲּﬠִשָׂיּתוֹ ְבַּשָׁבּת ְכֵּדי ְלַקֵבּל ְשָׂכרוֹ ְול ֹא ִבְּשִׁביל ַה ִיְּשָׂרֵאל ַאף ֶשׁרוֵֹאהוּ ְושׁוֵֹתק לוֹ סא וְּלִפיָכ ( ֵאין‬ 46.‫ָצ ִרי ִלְמחוֹת ְבָּידוֹ ְכָּלל‬ ‫ ָצ ִרי ִלְמחוֹת ִמְפֵּני ַמ ְרִאית ָהַﬠִין סב‬47‫וִּמָכּל ָמקוֹם ִאם ַהְמָּלאָכה ַנֲﬠֵשׂית ְבַּפ ְרֶהְסָיא וְּמֻפ ְרָסם ָלַרִבּים ֶשִׁהיא ֶשׁל ִיְשָׂרֵאל‬ ‫ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן רמ"ד סג ְלִפיָכ ַהֲחלוִּקים ֶשָׁלּנוּ ִבְּמִדינוֹת ֵאלּוּ ֶשֵׁהם ִנָכּ ִרים ֶשֵׁהם ֶשׁל ִיְשָׂרֵאל ְכֶּשְׁמַּכְבָּסן ַהָנְּכ ִרי‬ ‫ וִּמָכּל ָמקוֹם‬48,‫ְבַּשָׁבּת ַﬠל ַגֵּבּי ַהָנָּהר ָצ ִרי ִלְמחוֹת סד ִמְפֵּני ַמ ְרִאית ָהַﬠ ִין ֶשׁיּ ֹאְמרוּ ֶשְׁבַּשָׁבּת ְנָתָנם לוֹ ְלַכְבָּסן סה‬ ‫ סו‬:‫ְלַכְתִּחָלּה ֻמָתּר ִלְתָּנם לוֹ ֲאִפלּוּ ְבֶּﬠֶרב ַשָׁבּת ְוֵאין חוְֹשִׁשׁים ֶשָׁמּא ְיַכְבֵּסן ְבַּשָׁבּת ְבַּפ ְרֶהְסָיא‬ 9 All the above applies when the work is being performed with articles belonging to a Jew, for example: garments belonging to a Jew that were given to a launderer, hides given to a leather-worker to process, [leather given] to a shoemaker to sew shoes from, or thread given to [a weaver to] weave a garment.49 [Greater leniency is granted,] however, if the Jew did not give the non-Jewish craftsman anything,50 but instead, [he commissioned the non-Jew and] the non-Jew sewed shoes from his own hides or wove a garment using his own thread, [doing all the above] in his own domain.51 [In such an instance,] the Jew need not say anything to the non-Jew, even if he sees him working on [the task] on Shabbos, even if he did not establish a fixed fee [for the non-Jew to perform the task], provided [the non-Jew] does not perform the task in public or it is not public knowledge that he is working for the Jew.52 [This leniency is granted because the articles the craftsman is fashioning] are not yet designated as the Jew’s. For if the non-Jew desires, he could sell these articles to another person and make other ones for [the Jew]. Even as an initial preference, [a Jew] may instruct the non-Jewish [craftsman] to make such articles, even on Friday close to nightfall, as long as he does not instruct him to make it on Shabbos. ‫ט ְוָכל ֶזה ְכֶּשַׁהְמָּלאָכה ַנֲﬠֵשׂית ַבֲּחָפִצים ֶשׁל ִיְשָׂרֵאל סז ְכּגוֹן ֵכִּלים ֶשׁל ִיְשָׂרֵאל ֶשְׁבַּיד ַהכּוֵֹבס סח ְועוֹרוֹת ְלַﬠְבָּדן אוֹ‬ ‫ ֶאָלּא ַהָנְּכ ִרי תּוֵֹפר‬50‫ ֲאָבל ִאם ַה ִיְּשָׂרֵאל ל ֹא ָנַתן לוֹ ְכּלוּם‬49‫ְלַרְצָּﬠן ִלְתפּוֹר ֵמֶהם ִמ ְנָﬠִלים ְוחוִּטין ֶלֱארוֹג ֵמֶהם ֶבֶּגד‬ ‫ ַאף ַﬠל ִפּי ֶשׁרוֵֹאהוּ עוֶֹשׂה אוָֹתהּ ְבַּשָׁבּת ֵאינוֹ ָצ ִרי‬51,‫ִמְנָﬠִלים ֵמעוֹרוֹת ֶשׁלּוֹ ְואוֵֹרג ֶבֶּגד ֵמחוִּטין ֶשׁלּוֹ ְבַּב ִית ֶשׁלּוֹ סט‬

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‫לוַֹמר לוֹ ְכּלוּם ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָקַצץ לוֹ ָשָׂכר ִאם )ח( ֵאינוֹ עוֶֹשׂה ְבַּפ ְרֶהְסָיא אוֹ ֶשֵׁאין ְמֻפ ְרָסם ָלַרִבּים ֶשׁעוֶֹשׂה ִבְּשִׁביל‬ ‫ ְוַאף‬.‫ ְלִפי ֶשֲׁﬠַד ִין ל ֹא ִנְקָרא ְשׁמוֹ ֲﬠֵליֶהם ֶשִׁאם ִי ְרֶצה ַהָנְּכ ִרי ִיְמכּוֹר אוָֹתם ְלַאֵחר ְוַיֲﬠֶשׂה לוֹ ֲאֵח ִרים‬52,‫ַה ִיְּשָׂרֵאל ע‬ ‫ עא‬:‫ְלַכְתִּחָלּה ֻמָתּר ְלַצוּוֹת ֶאת ַהָנְּכ ִרי ַלֲﬠשׂוָֹתם ֲאִפלּוּ ְבֶּﬠֶרב ַשָׁבּת ָסמוּ ַלֲחֵשָׁכה ַרק ֶשׁלּ ֹא י ֹאְמרוּ לוֹ ֶשַׁיֲּﬠֶשׂה ְבַּשָׁבּת‬ 10 Similarly, there is no need to admonish a non-Jew [who] performs a [forbidden] labor on Shabbos on his own initiative, without the Jew telling him, using his own property, even [when he does so] in the home of a Jew,53 for the sake of the Jew, e.g., to make a large fire54 using his own wood so that a Jew will be able to warm himself by it, or he lights his own lamp so that the Jew may use its light. Since he is acting on his own initiative, he is certainly acting for his own benefit. He knows that he will not lose [by doing this], for the Jew will surely reciprocate his kindness. [More stringent rules apply if the non-Jew] kindles wood belonging to a Jew or lights a Jew’s lamp. Even though the fact that he acts on his own initiative indicates that he certainly relies on the Jew’s reciprocity,55 [there is] nevertheless [reason for stringency]. The non-Jew would need to receive permission from the Jew to kindle [the Jew’s firewood or light [the Jew’s] lamp on Shabbos. Thus, when [the nonJew] does so on his own initiative and the Jew remains silent despite observing his actions, the non-Jew understands from the Jew’s attitude that he considers [the non-Jew’s] actions as desirous. [Hence, the non-Jew] is [considered as] intending to perform these actions for the sake of the Jew.56 Therefore, he should be admonished [and instructed to stop] even [when he performs them] in places other than the Jew’s home. Moreover, even if [the non-Jew] kindles his own wood and lights his own lamp, in which instance [the Jew] is not required to admonish him, [the Jew] is nevertheless forbidden to benefit on Shabbos from the lamp or fire that was kindled for his sake.57 For if he will derive physical benefit on Shabbos from [the non-Jew’s activity], the fact will be that the [forbidden] labor was fundamentally performed for his sake on Shabbos.58Although the non-Jew [also] has his own benefit in mind,59 nevertheless, the primary reason he performed the [forbidden] labor was for the Jew to derive physical benefit from it on Shabbos. Were the Jew not to derive physical benefit on Shabbos from [the non-Jew’s activity, the non-Jew] would not have performed it at all on Shabbos. Hence, since the [forbidden] labor is being performed primarily for [the Jew’s] sake, it is appropriate that a decree be issued [forbidding him to benefit from it. The rationale:] If it would be permitted for him to benefit from [the forbidden labor] when it is performed on his behalf, it is possible that he would [specifically] ask [the non-Jew] to perform it on his behalf on Shabbos.60 ‫ ִבְּשִׁביל ִיְשָׂרֵאל‬53,‫י ְוֵכן ִאם ַהָנְּכ ִרי ֵמֵאָליו ְבּל ֹא ֲאִמיַרת ִיְשָׂרֵאל עוֶֹשׂה ְמָלאָכה ְבַּשָׁבּת ִמֶשּׁלּוֹ ֲאִפלּוּ ְבֵּבית ִיְשָׂרֵאל עב‬ ‫ ֵמֵﬠִצים ֶשׁלּוֹ ִבְּשִׁביל ֶשׁ ִיְּתַחֵמּם ַה ִיְּשָׂרֵאל ְכֶּנ ְגָדּהּ אוֹ ֶשַׁמְּדִליק ֵנר ֶשׁלּוֹ ִבְּשִׁביל ֶשִׁיְּשַׁתֵּמּשׁ‬54‫ְכּגוֹן ֶשַׁמְּבִﬠיר ְמדוָּרה‬ ‫ִיְשָׂרֵאל ְלאוָֹרהּ ֵאין ָצ ִרי ִלְמחוֹת ְבָּידוֹ ְדֵּכיָון ֶשׁהוּא עוֶֹשׂה ֵמֵאָליו ְבַּוַדּאי הוּא עוֶֹשׂה ְלטוַֹבת ַﬠְצמוֹ ֶשׁיּוֵֹדַﬠ ֶשׁלּ ֹא ַיְפִסיד‬ ‫ עג‬.‫וְּבַוַדּאי ְיַקֵבּל טוַֹבת ֲהָנָאה ֵמַה ִיְּשָׂרֵאל ְכֶּנֶגד ֶזה‬ ‫ֲאָבל ִאם ַמְבִﬠיר ֵﬠִצים ֶשׁל ַה ִיְּשָׂרֵאל וַּמ ְדִליק ֵנר ַה ִיְּשָׂרֵאל עד ַאף ַﬠל ִפּי ֶשִׁמֵּכּיָון ֶשׁעוֶֹשׂה ֵמֵאָליו ְבַּוַדּאי ַדְּﬠתּוֹ ַﬠל טוַֹבת‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשַׁהָנְּכ ִרי ָהָיה ָצ ִרי ִלטּוֹל ְרשׁוּת ִמְתִּחָלּה ֵמַה ִיְּשָׂרֵאל ִאם ַיְבִﬠיר ֵﬠָציו‬55‫ֲהָנָאה ֶשְׁיַּקֵבּל ֵמַה ִיְּשָׂרֵאל‬ ‫ְוַיְדִליק )ט( ֵנרוֹ ְבַּשָׁבּת ְוהוּא עוֶֹשׂה ֵכּן ִמַדַּﬠת ַﬠְצמוֹ ְוַה ִיְּשָׂרֵאל רוֵֹאהוּ ְושׁוֵֹתק לוֹ ִאם ֵכּן ֵמִבין ַהָנְּכ ִרי ִמַדַּﬠת ַה ִיְּשָׂרֵאל‬ ‫ עו‬.‫ ְלִפיָכ ָצ ִרי ִלְמחוֹת ְבָּידוֹ ֲאִפלּוּ ֶשׁלּ ֹא ְבֵּבית ִיְשָׂרֵאל‬56,‫ֶשֶׁזּה נוַֹח לוֹ וִּמְתַכֵּוּן הוּא ַבֲּﬠִשָׂיּתוֹ ִבְּשִׁביל ַה ִיְּשָׂרֵאל עה‬ ‫ַוֲאִפלּוּ ִאם ַמְבִﬠיר ֵמֵﬠִצים ֶשׁלּוֹ וַּמְדִליק ִמֵנּר ֶשׁלּוֹ ֶשֵׁאין ָצ ִרי ִלְמחוֹת ְבָּידוֹ ִמָכּל ָמקוֹם ָאסוּר לוֹ ֵלָהנוֹת ְבַּשָׁבּת ֵמַהֵנּר‬  ‫ ְלִפי ֶשִׁאם ֶיֱהֶנה גוּפוֹ ִמֶמָּנּה ְבַּשָׁבּת ִנְמָצא ֶשִׁﬠַקּר ַהְמָּלאָכה ַנֲﬠֵשׂית ִבְּשִׁבילוֹ ְבַּשָׁבּת‬57,‫ְוַהְמּדוָּרה ֶשִׁהְבִﬠיר ִבְּשִׁבילוֹ עז‬ ‫ ִמָכּל ָמקוֹם ִﬠַקּר ֲﬠִשַׂיּת ְמַלאְכתּוֹ ִהיא ֶשֶׁיֱּהֶנה גּוּף ַה ִיְּשָׂרֵאל ִמֶמָּנּה ְבַּשָׁבּת‬59‫ ֶשַׁאף ֶשַׁהָנְּכ ִרי ִמְתַכֵּוּן ְלטוַֹבת ַﬠְצמוֹ‬58,‫עח‬ 12/14/2020, 12:33 PM

Shulchan Aruch: Chapter 252 - Which Tasks That Will Be Completed ov...

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‫ֶשִׁאם ל ֹא ֲהָנַאת גּוּף ַה ִיְּשָׂרֵאל ִמֶמָּנּה ְבַּשָׁבּת ל ֹא ָהָיה עוֶֹשׂה אוָֹתהּ ְכָּלל ְבַּשָׁבּת ְוֵכיָון ֶשִׁﬠַקּר ֲﬠִשַׂיּת ַהְמָּלאָכה ִהיא‬ 60,‫ עט‬:‫ִבְּשִׁבילוֹ ֵישׁ ִלְגזוֹר ְגֵּזָרה ֶשָׁמּא י ֹאַמר לוֹ ַלֲﬠשׂוֹת לוֹ ְבַּשָׁבּת ִאם ִיְהֶיה ֻמָתּר לוֹ ֵלָהנוֹת ִמֶמָּנּה ְכֶּשַׁנֲּﬠֵשׂית ִבְּשִׁבילוֹ‬ 11 When, however, a non-Jewish contractor fashions an article for a Jew on Shabbos that he was contracted for on Friday for an established fee, [the Jewish employer] is permitted to benefit from it on Shabbos itself.61 For the non-Jew worked for his own sake — to complete the task given him and to earn his fee; he did not intend for the Jewish [employer] to benefit from the task on Shabbos itself. Even if [the Jewish employer] would not benefit from it on Shabbos itself, the nonJew would not refrain from performing his work on Shabbos. As such, [the Jewish employer] should not be prohibited from benefiting from [the work] the non-Jew performed for his own sake. For even if [the Jewish employer] is permitted to benefit from [this work], he would not instruct the non-Jew to perform the work [on Shabbos so that he could benefit from it on Shabbos], since he is granted permission [to benefit from the non-Jew’s work] only when the non-Jew has his own benefit in mind and not when he has the Jew’s [benefit] in mind. There are authorities who forbid using a utensil that a non-Jew completed on Shabbos. [Moreover, they maintain that] even on Saturday night, it is [also] necessary to wait bichdei sheyaasu,62 i.e., for the passage of the amount of time that the non-Jew spent in fashioning the utensil on Shabbos [before using the utensil],so that one will not derive any benefit from the work [performed] on Shabbos. As an initial preference, one should follow this view, unless he needs [to use] the utensil on Shabbos, in which instance, he may follow the lenient view.63 If one is unsure whether the utensil was completed on Friday [or on Shabbos], one may be lenient in all instances, since there are authorities who permit [use of the utensil] in any event. (If [a utensil] was completed on the first day of a holiday, it is permitted on the night of the second day of the holiday bichdei sheyaasu; see sec. 515[:1].)64 If a non-Jew completed sewing shoes on Friday, and merely added the final touches and smoothed them out on Shabbos, it is permitted to put them on that [Shabbos] day, according to all opinions. For by wearing them, one is not benefiting from work performed on Shabbos, but from work performed during the week, because one would have been able to wear them even had these final touches not been added. Similar principles apply in all analogous situations. ‫יא ֲאָבל ָנְכ ִרי ֶשָׁﬠָשׂה ְל ִיְשָׂרֵאל ְכִּלי ְבַּשָׁבּת ְבַּקְבָּלנוּת ֶשִׁקֵּבּל ֵמֶﬠֶרב ַשָׁבּת ְוָקַצץ לוֹ ָשָׂכר ֻמָתּר לוֹ ֵלָהנוֹת ִמֶמּנּוּ ְבַּשָׁבּת‬ ‫ ֵכּיָון ֶשַׁהָנְּכ ִרי ֲﬠָשָׂאה ְלטוַֹבת ַﬠְצמוֹ ְלַהְשִׁלים ְפֻּﬠָלּתוֹ וְּלַקֵבּל ְשָׂכרוֹ פ ְול ֹא ִנְתַכֵּוּן ִבְּשִׁביל ֶשֵׁיָּהֶנה ִמֶמּנּוּ ַה ִיְּשָׂרֵאל‬61‫ַﬠְצָמהּ‬ ‫ְבַּשָׁבּת ַﬠְצָמהּ פא ֶשַׁאף ִאם ל ֹא ֵיָהֶנה ִמֶמּנּוּ ְבַּשָׁבּת ַﬠְצָמהּ ל ֹא ִיָמַּנע ַהָנְּכ ִרי ֵמֲﬠשׂוֹת ְמַלאְכתּוֹ ְבַּשָׁבּת ְוִאם ֵכּן ֵאין ֶלֱאסוֹר‬ ‫לוֹ ֵלָהנוֹת ִמַמּה ֶשָּׁﬠָשׂה ַהָנְּכ ִרי ְלטוַֹבת ַﬠְצמוֹ ְלִפי ֶשַׁאף ִאם ִיְהֶיה ֻמָתּר לוֹ ֵלָהנוֹת ִמֶמָּנּה ל ֹא ָיב ֹא לוַֹמר ַלָנְּכ ִרי ֶשַׁיֲּﬠֶשׂה לוֹ‬ ‫ פב‬.‫ֵכּיָון ֶשֵׁאין ַמִתּי ִרים לוֹ ֶאָלּא ְכֶּשִׁמְּתַכֵּוּן ַהָנְּכ ִרי ְלטוַֹבת ַﬠְצמוֹ ְול ֹא ְכֶּשִׁמְּתַכֵּוּן ִבְּשִׁביל ִיְשָׂרֵאל‬ ‫ ְדַּה ְינוּ‬62,‫ְוֵישׁ אוְֹס ִרים פג ְלִהְשַׁתֵּמּשׁ ִבְּכִלי ַה ִנּ ְגָמר ְבַּשָׁבּת ְבַּיד ָנְכ ִרי ְוַגם ְבּמוָֹצֵאי ַשָׁבּת ָצ ִרי ְלַהְמִתּין ִבְּכֵדי ֶשֵׁיָּﬠשׂוּ פד‬ ‫ְכִּשׁעוּר ָשׁהוּת ֶשָׁשָּׁהה ַהָנְּכ ִרי ְבֵּﬠֶסק ֲﬠִשַׂיּת ַהְכִּלי ְבַּשָׁבּת ְכֵּדי ֶשׁלּ ֹא ֵיָהֶנה ִמְמֶּלאֶכת ַשָׁבּת פה ְוֵכן ֵישׁ ִל ְנהוֹג ְלַכְתִּחָלּה ִאם‬ 63,‫ פו‬.‫ל ֹא ֶשָׁצּ ִרי ֵאָליו ַהְכִּלי ְבַּשָׁבּת ֶשָׁאז ֵישׁ ְלָהֵקל‬ '‫ְוִאם ִנְסַתֵּפּק ֶשָׁמּא ִנ ְגַמר ַהְכִּלי ְבֶּﬠֶרב ַשָׁבּת ֵישׁ ְלָהֵקל ְבָּכל ִﬠְנָין פזֵכּיָון ֶשֵׁיּשׁ ַמִתּי ִרין ְלַגְמֵרי ) ְוִאם ִנ ְגַמר ְבּיוֹם טוֹב א‬ ‫ ְוִאם ָגַּמר ַהָנְּכ ִרי ְתִּפיַרת ִמְנָﬠִלים ֵמֶﬠֶרב ַשָׁבּת ַרק‬64(‫ֻמָתּר ְבֵּליל יוֹם טוֹב ב' ִבְּכֵדי ֶשֵׁיָּﬠשׂוּ פח ַﬠֵיּן ִסָמּן תקט"ו פט‬ ‫ֶשִׁתְּקָּנם ְוֶהֱחִליָקם ְבַּשָׁבּת ֻמָתּר ְלָלְבָשׁם בּוֹ ַביּוֹם ְלִדְבֵרי ַהֹכּל ֶשֲׁהֵרי ֵאינוֹ ֶנֱהֶנה ִבְּלִביָשׁתוֹ ִמְמֶּלאֶכת ַהַשָּׁבּת ֶאָלּא‬ ‫ִמְמֶּלאֶכת ַהֹחל ֶשֲׁהֵרי ָהָיה ָיכוֹל ְלָלְבָשׁם ְבּל ֹא ִתּקּוּן ֶזה צ ְוֵכן ָכּל ַכּיּוֵֹצא ָבֶזה‬:

12/14/2020, 12:33 PM

Shulchan Aruch: Chapter 252 - Which Tasks That Will Be Completed ov...

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12 All the above applies with regard to articles that [a non-Jew specifically] made for a Jew. [Different rules apply,] however, when a non-Jewish [craftsman] makes utensils to sell to anyone who chooses [to purchase them] from him. In a town primarily populated by non-Jews,65 it is permitted to purchase a garment from him on Shabbos on credit, without specifying a price, in the manner to be explained in sec. 323[:1].66 It is permitted [for a Jew] to wear it on that Shabbos, even when he knows that it was made on Shabbos. [The rationale is that] since the majority of the inhabitants of the town are non-Jews, we can assume that [the craftsman] made them for the sake of the non-Jews. For whenever a craftsman makes articles, he makes them with the majority of the populace in mind. Similar laws apply with regard to holidays. Although one should be stringent with regard to entities that come into being on a holiday (nolad),67 as will be explained in sec. 495[:13], nevertheless, in this instance, [the stringency of] nolad does not apply, because the entity is fashioned by human hands, as will be explained in sec. 325[:6].68 ‫יב ְוָכל ֶזה ְבֵּכִלים ֶשָׁﬠָשׂה ְלִיְשָׂרֵאל ֲאָבל ָנְכ ִרי ָהעוֶֹשׂה ַﬠל ַהִמָּקּח ִלְמכּוֹר ְלָכל ִמי ֶשׁ ִיְּזַדֵּמּן לוֹ צא ִאם ִהיא ִﬠיר ֶשֻׁרָבּהּ‬ ‫ וֻּמָתּר ְלָלְבָשׁם‬66,‫ ֻמָתּר ִלַקּח ִמֶמּנּוּ ְבַּשָׁבּת ְבַּהָקָּפה ְבּל ֹא ִפּסּוּק ָדִּמים ַﬠל ֶדֶּר ֶשִׁיְּתָבֵּאר ְבִּסָמּן שכ"ג צג‬65,‫ָנְכ ִרים צב‬ ‫בּוֹ ַביּוֹם ַאף ַﬠל ִפּי ֶשָׁיּדוַּﬠ ֶשֲׁﬠָשָׂאן ְבַּשָׁבּת ְדֵּכיָון ֶשֹׁרב ָהִﬠיר ֵהם ָנְכ ִרים ִמן ַהְסָּתם ֲﬠָשָׂאן ַﬠל ַדַּﬠת ָנְכ ִרים ֶשָׁכּל ָהעוֶֹשׂה‬  ‫ ְבּיוֹם טוֹב ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן תצ"ה‬67‫ַﬠל ַדַּﬠת ָהֹרב הוּא עוֶֹשׂה צד ְוֵכן ַהִדּין ְבּיוֹם טוֹב צה ְוַאף ֶשֵׁיּשׁ ְלַהֲחִמיר ְבּנוָֹלד‬ 68,‫ צח‬:‫צו ִמָכּל ָמקוֹם ַכּאן ֵאין בּוֹ ִמשּׁוּם נוָֹלד הוִֹאיל ְוהוּא ָדָבר ֶשְׁגָּמרוֹ ִבּיֵדי ָאָדם צז ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שכ"ה‬ 13 When does the above apply? When the non-Jew had the articles sent or brought them himself to the Jew’s house. It is, however, forbidden [for the Jewish purchaser] to send someone — even [another] non-Jew — to take articles from [the craftsman’s] home (on Shabbos), even if the articles were completed on Friday. For it is forbidden to bring articles from a craftsman’s home [on Shabbos and holidays. Indeed, this prohibition applies] even on Chol HaMoed,69and even if [the articles] were completed before the festival, unless the articles are required for the sake of the festival.70 [The prohibition was instituted] because of the impression that might be created,71 i.e., others might say that the person gave them to [the nonJewish craftsman] on the festival to fix. When, however, the articles were necessary for the [Chol HaMoed] festival, [our Sages] were not concerned with the impression that would be created, for [the prohibition regarding work on] Chol HaMoed is slight [in comparison with that applying to Shabbos and holidays], as will be explained in sec. 535.72 On Shabbos and holidays,73 [the laws are more stringent]. (Even if an article was completed on Friday [or on the day preceding a holiday]), it is forbidden to take it from a craftsman’s house to a Jew’s house [on those sacred days,] even if it is required for the sake of the Shabbos or holiday. [This restriction applies] even [to taking articles] from house to house in the same courtyard. It does not, however, apply when the non-Jew is not a craftsman at all, but a merchant who purchases [articles] from craftsmen and sells them to others. In such a situation, it is permitted to take articles from him — even from his house or store74 — and bring them to a Jew’s home, even through a street, if the city is encompassed by an eruv.  ‫יג ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים ְכֶּשִׁשְּׁגָּרן ַהָנְּכ ִרי אוֹ ֱהִביָאן ְבַּﬠְצמוֹ ְלֵבית ַה ִיְּשָׂרֵאל ֲאָבל ָאסוּר ִלְשׁלוַֹח ֶאְצלוֹ ִלטּוֹל ֵכִּלים ִמֵבּיתוֹ‬ ‫צט )ְבַּשָׁבּת( ֲאִפלּוּ ַﬠל ְיֵדי ָנְכ ִרי ק ַאף ַﬠל ִפּי ֶשׁ ִנּ ְגְמרוּ ֵמֶﬠֶרב ַשָׁבּת קא ְלִפי ֶשֵׁאין ְמִביִאים ֵכִּלים ִמֵבּית ָהֻאָמּן ְכָּלל ֲאִפלּוּ‬ 71‫ ַאף ַﬠל ִפּי ֶשׁ ִנּ ְגְמרוּ ֹקֶדם ַהמּוֵֹﬠד )י( ִמְפֵּני ַמ ְרִאית ָהַﬠִין‬70,‫ ֶאָלּא ִאם ֵכּן ֵהן ְלֹצֶר ַהמּוֵֹﬠד קג‬69,‫ְבֻּחלּוֹ ֶשׁל מוֵֹﬠד קב‬

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Shulchan Aruch: Chapter 252 - Which Tasks That Will Be Completed ov...

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‫ֶשׁיּ ֹאְמרוּ ֶשַׁבּמּוֵֹﬠד ָנַתן לוֹ ְלַתְקָּנם קד וְּלֹצֶר ַהמּוֵֹﬠד ל ֹא ָחְשׁשׁוּ ְלַמ ְרִאית ָהַﬠ ִין ַבּמּוֵֹﬠד ֶשׁהוּא ַקל ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסָמּן‬ ‫ ֲאִפלּוּ ְלֹצֶר ַשָׁבּת קו ְויוֹם טוֹב ָאסוּר‬73‫ ֲאָבל ַכּאן ְבַּשָׁבּת )ַאף ַﬠל ִפּי ֶשׁ ִנְּגְמרוּ ֵמֶﬠֶרב ַשָׁבּת( אוֹ יוֹם טוֹב‬72,‫תקל"ה קה‬ ‫ִלטּוֹל ִמֵבּית ָהֻאָמּן ְלֵבית ִיְשָׂרֵאל ֲאִפלּוּ ִמַבּ ִית ְלַב ִית ְבָּחֵצר ַאַחת קז ֶאָלּא ִאם ֵכּן ֶשַׁהָנְּכ ִרי ֵאינוֹ ֻאָמּן ְכָּלל ֶאָלּא הוּא ֶח ְנָוִני‬ ‫ וְּלָהִביא ְלֵבית ִיְשָׂרֵאל ֲאִפלּוּ‬74‫ַהלּוֵֹקַח ֵמָהֻאָמּ ִנים וּמוֵֹכר ַלֲאֵח ִרים קח ֶשָׁאז ֻמָתּר ִלַקּח ֶאְצלוֹ קט ֲאִפלּוּ ְבֵּביתוֹ אוֹ ַבֲּחנוּתוֹ‬ ‫ֶדֶּר ָה ְרחוֹב ִאם ִהיא ִﬠיר ַהְמֹעֶרֶבת‬: 14 One who waters [plants] on Shabbos is liable [for performing a forbidden labor.75 Nevertheless, even] shortly before Shabbos, it is permitted to cause water to flow into a garden, i.e., to open an offshoot channel from the edge of a stream to a garden and have it flow into the garden throughout the entire Shabbos,watering the vegetation [growing there].76 Similarly, [on Friday afternoon,] it is permitted to place a thick salve on one’s eyes as a medication and a compress on a wound [so that] they will continue to promote healing throughout the entire Shabbos, even though it is forbidden to apply such substances on Shabbos itself,as will be explained in sec. 328[:27ff]. Similarly, although one who squeezes [olives and grapes] on Shabbos is liable [for the violation of the prohibition against forbidden labor],77 it is permitted to place the [pressing] beams of an olive press on olives, and the round, wooden plates of a winepress on grapes close to nightfall [on Friday so that the olives and the grapes] will be pressed throughout the entire Shabbos. Nevertheless, [on that Shabbos itself,] it is forbidden to use the oil and the wine that emerge from the press after nightfall,78 as is the law regarding liquids that ooze from [fruits] on Shabbos on their own accord, which are forbidden on Shabbos as a decree, lest one come and squeeze [the fruits] with one’s hands, as will be stated in sec. 320[:3]. When does [the prohibition against using these liquids] apply? When [the fruits] are placed in the press directly before nightfall. If, however, they are placed in the press while there is still much time left in the day [on Friday], in a manner where they will be crushed because of the press before nightfall, the oil and the wine that emerge throughout the entire Shabbos are permitted. In this instance, there is no reason to institute a decree [forbidding the liquids], lest one squeeze [the fruit] with one’s hands. For even if he squeezes the fruit, he is not violating a Scriptural commandment, merely a Rabbinic ordinance. [The rationale is that the produce] has already been crushed [by the time Shabbos begins] and the liquids will flow out from [the crushed fruit] on their own accord, even if [the produce] has not been placed beneath the beams or plates or squeezed by hand. It is just that the liquids emerge more rapidly when they are pressed or squeezed. Similarly, the liquids that emerge on Shabbos from unripened grapes and kernels of grain that were crushed while it was still day [on Friday] are permitted.79 ‫יד ֻמָתּר ִלְפתּוַֹח ַמ ִים ְלִגָנּה קי ְדַּה ְינוּ ַלֲﬠשׂוֹת ֶנֶגר ָקָטן ִמְשַּׂפת ַהַמְּﬠָין ַלִגָּנּה קיא ָסמוּ ַלֲחֵשָׁכה ְוַהַמּ ִים ִנְמָשִׁכים ְוהוְֹלִכים‬ 75,‫ קיב‬.‫ ַאף ַﬠל ִפּי ֶשַׁהַמְּשֶׁקה ְבַּשָׁבּת ַחָיּב‬76‫ַל ִגָּנּה ָכּל ַהַשָּׁבּת ֻכָּלּהּ וַּמְשִׁקים ֶאת ַהְזָּרִﬠים‬  ‫ְוֵכן ֻמָתּר ְלַה ִנּיַח ִקילוֹר ָﬠֶבה ַﬠל ָהַﬠִין ִל ְרפוָּאה קיג ְוִאְסְפָּלִנית ַﬠל ַגֵּבּי ַהַמָּכּה ְוֵהם ִמְתַרְפִּאים ְוהוְֹלִכים ָכּל ַהַשָּׁבּת ֻכָּלּהּ‬ ‫ קטו‬.‫ ַאף ַﬠל ִפּי ֶשְׁבַּשָׁבּת ָאסוּר ְלַה ִנּיָחם ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שכ"ח‬76,‫קיד‬ ‫ְוֵכן ֻמָתּר ִלְטעוֹן קוֹרוֹת ֵבּית ַהָבּד ַﬠל ַגֵּבּי ַהֵזּיִתים ְוִﬠגּוֵּלי ַהַגּת ַﬠל ַגֵּבּי ָהֲﬠָנִבים קטז ָסמוּ ַלֲחֵשָׁכה קיז ְוֵהם ִנְסָחִטים‬ ‫ )יא( וִּמָכּל ָמקוֹם ַהֶשֶּׁמן ְוַהַיּ ִין ַהיּוֵֹצא ֵמֶהם‬77,‫ְוהוְֹלִכים ָכּל ַהַשָּׁבּת ֻכָּלּהּ ַאף ַﬠל ִפּי ֶשַׁהסּוֵֹחט ְבַּשָׁבּת ַחָיּב קיח‬ ‫ ְכִּדין ַמְשִׁקין ֶשָׁזּבוּ ֵמֲאֵליֶהם ְבַּשָׁבּת ֶשֵׁהם ֲאסוּ ִרים בּוֹ ַביּוֹם ִמשּׁוּם ְגֵּזָרה ֶשָׁמּא ָיב ֹא ִלְסחוֹט‬78,‫ִמֶשָּׁחֵשָׁכה ָאסוּר קיט‬ ‫ קכ‬.‫ְבָּיַדִים ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן ש"כ‬

12/14/2020, 12:33 PM

Shulchan Aruch: Chapter 252 - Which Tasks That Will Be Completed ov...

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‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים ְכֶּשִׁהְטִﬠין ֲﬠֵליֶהם ָסמוּ ַלֲחֵשָׁכה ַמָמּשׁ ֲאָבל ִאם ִהְטִﬠין ֲﬠֵליֶהם ִמְבּעוֹד ַהיּוֹם ָגּדוֹל קכא ְבִּﬠ ְנָין‬ ‫ֶשׁ ִנְּתַרְסּקוּ ֵמֲחַמת ַהְטִּﬠיָנה ֹקֶדם ֶשָׁחֵשָׁכה קכב ֻמָתּ ִרין ַהֶשֶּׁמן ְוַהַיּ ִין ַהיּוֵֹצא ֵמֶהם ָכּל ַהַשָּׁבּת ֻכָּלּהּ קכג ֶשַׁכּאן ֵאין ִל ְגזוֹר‬ ‫ֶשָׁמּא ָיב ֹא ְלָסֳחָטם ְבָּיַד ִים ְלִפי ֶשַׁאף ִאם ִיְסָחֵטם ל ֹא ַיֲﬠֶשׂה ִאסּוּר ִמן ַהתּוָֹרה ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים ֵכּיָון ֶשְׁכָּבר ֵהם‬ ‫ְמֻרָסִּקים ְוָהָיה ַהַמְּשֶׁקה ָזב ֵמֶהם ֵמֵאָליו ְבּל ֹא ְטִﬠיַנת ַהקּוָֹרה ְוָהִﬠגּוִּלים וְּבל ֹא ְסִחיָטה ְבָּיַד ִים ֶאָלּא ֶשַׁﬠל ְיֵדי ַהְטִּﬠיָנה‬ ‫ קכד‬.‫ְוַהְסִּחיָטה הוּא ְמַמֵהר ָלֵצאת‬ ‫ קכה‬:‫ ַהַמְּשִׁקין ַהיּוְֹצִאין ֵמֶהן ְבַּשָׁבּת‬79‫ְוֵכן )יב( ַהֹבֶּסר ְוַהְמִּלילוֹת ֶשׁ ִרְסָּקן ִמְבּעוֹד יוֹם ֻמָתּ ִרין‬ 15 It is permitted to place kernels of wheat in a watermill close to nightfall [on Friday, so that] they will be ground [without the need for further intervention] throughout the entire Shabbos. [This leniency is granted] even when the mill belongs to a Jew. We are not concerned about the noise the mill makes on Shabbos [and the possibility] that people will say so-and-so’s mill is grinding [flour] on Shabbos. [The rationale:] Everyone knows that the mill grinds without human intervention and thus people will not come to suspect that [the miller] placed grain in the mill on Shabbos. There are authorities who differ with this ruling and forbid [the use] on Shabbos of a mill and any other implement that makes noise while performing its task [without human intervention,] because this brings about the denigration of the Shabbos, for [people] will say that the task was begun on Shabbos.80 [License is granted] only when the work is performed in the domain of a non-Jew and the name of a Jew is not associated with [the concern] at all. For example, [one may] place wheat in a mill belonging to a non-Jew while it is still day [on Friday,] or give [the wheat] to a non-Jewish [miller] while it is still day [on Friday] and the non-Jew may place it in his mill, even on Shabbos, if he established a fixed fee for him, as explained above.81 Nevertheless, the Jew should not stand next to [the non-Jewish miller] on Shabbos to ensure that he does not steal [flour], because of the impression that may be created, i.e., [people] will say that [the miller] was the agent of the Jew who was standing over him. [License is granted only] when a substantial loss is involved, in which case [the Jew] does not have to be concerned with the possibility of creating such an impression, as was explained in sec. 244[:17]. How much more so [is leniency granted] in situations that require watching [the milling], e.g., before Pesach when a Jew must watch the mill to see that water does not enter [and mix with the flour]! With regard to the halachah, in a place where there is no established custom, one should rule stringently as mandated by the latter approach, unless there is a loss involved,82 in which instance, one may rely on the first approach. ‫טו ֻמָתּר ִלֵתּן ִחִטּים ְלתוֹ ֵרַח ִים ֶשׁל ַמ ִים ָסמוּ ַלֲחֵשָׁכה ְוֵהם ִנְטָחנוֹת ָכּל ַהַשָּׁבּת ֻכָּלּה קכו ְוַאף ַﬠל ִפּי ֶשָׁהֵרַח ִים ֵהן ֶשׁל‬ ‫ִיְשָׂרֵאל ְוֵאין חוְֹשִׁשׁין ְלַהְשָׁמַﬠת קוֹל ָהֵרַח ִים ְבַּשָׁבּת קכז ֶשׁלּ ֹא י ֹאְמרוּ ֵרַח ִים ֶשׁל ְפּלוֹ ִני טוֲֹחנוֹת ְבַּשָׁבּת ְלִפי ֶשַׁהֹכּל‬ ‫ קכח‬.‫יוְֹדִﬠים ֶשָׁהֵרַח ִים טוֲֹחנוֹת ֵמַﬠְצָמן ְול ֹא ָיֹבאוּ ְלָחְשׁדוֹ ֶשְׁבַּשָׁבּת ָנַתן ַהִחִטּים ָלֵרַח ִים‬ ‫ְוֵישׁ חוְֹלִקים ַﬠל ֶזה קכט ְואוְֹס ִרין ְבֵּרַח ִים וְּבָכל ָמקוֹם ֶשֵׁיּשׁ ַהְשָׁמַﬠת קוֹל ְכֶּשַׁהְמָּלאָכה ַנֲﬠֵשׂית ֵמֵאֶליָה ְבַּשָׁבּת ִמְפֵּני‬ ‫ ֶאָלּא ִאם ֵכּן ֶשַׁהְמָּלאָכה ַנֲﬠֵשׂית ִבּ ְרשׁוּת ָנְכ ִרי ְוֵאין‬80,‫ֶשׁהוּא ִזְלזוּל ַשָׁבּת קל ֶשׁיּ ֹאְמרוּ ֶשְׁבַּשָׁבּת ִהְתִחיל ַהְמָּלאָכה קלא‬ ‫ֵשׁם ַהִיְּשָׂרֵאל ִנְקָרא ָﬠֶליָה ְכָּלל ְכּגוֹן ִלֵתּן ִחִטּים ְלתוֹ ֵרַח ִים ֶשׁל ָנְכ ִרי ִמְבּעוֹד יוֹם אוֹ ֶשׁנּוֵֹתן ְלַהָנְּכ ִרי ִמְבּעוֹד יוֹם ְוַהָנְּכ ִרי‬ ‫ וִּבְלָבד ֶשׁלּ ֹא ַיֲﬠמוֹד ִיְשָׂרֵאל ֶאְצלוֹ‬81,‫נוְֹתָנן ָלֵרַח ִים ֶשׁלּוֹ ֲאִפלּוּ ְבַּשָׁבּת קלב ִאם ָקַצץ לוֹ ָשָׂכר ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה קלג‬ ‫ְבַּשָׁבּת ְלָשְׁמרוֹ ֶשׁלּ ֹא ִיְגנוֹב ִמְפֵּני ַמ ְרִאית ָהַﬠִין ֶשׁיּ ֹאְמרוּ ֶשׁהוּא ְשׁלוּחוֹ ֶשׁל ִיְשָׂרֵאל ָהעוֵֹמד ָﬠָליו קלד ֶאָלּא ִאם ֵכּן ֵישׁ‬ ‫ֲחַשׁשׁ )יג( ֶהְפֵסד ְמֻרֶבּה ֶשָׁאז ֵאין חוְֹשִׁשׁים ְלַמ ְרִאית ַﬠ ִין ָכֶּזה ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן רמ"ד קלה ְוָכל ֶשֵׁכּן ִאם ַהָשָּׁﬠה‬ ‫ קלו‬.‫ְצ ִריָכה ְלָכ ְכּגוֹן ֶשׁהוּא ָסמוּ ְלֶפַסח ְוָצ ִרי ַהִיְּשָׂרֵאל ִלְשׁמוֹר ָהֵרַח ִים ֶשׁלּ ֹא ָיֹבאוּ ָשׁם ַמ ִים‬ ‫ ֶשָׁאז ֵישׁ‬82,‫וְּלִﬠ ְנַין ֲהָלָכה ְבָּמקוֹם ֶשֵׁאין ָשׁם ִמְנָהג ֵישׁ ְלַהֲחִמיר ִכְּסָבָרא ָהַאֲחרוָֹנה ֶאָלּא ִאם ֵכּן ֵישׁ ָשׁם ֶהְפֵסד קלז‬

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‫ קלח‬:‫ִלְסמוֹ ַﬠל ְסָבָרא ָה ִראשׁוָֹנה‬ 16 Nevertheless, it is permitted to set up83 a clock that chimes on the hour that is operated by weights, even though it produces tones on Shabbos.84[Although it produces sounds on Shabbos,]people will not say that one set it up on Shabbos and [thus] violated the decree of our Sages who forbade producing tones on Shabbos (using a utensil designated for that purpose), as will be explained in sec. 338[:4. The rationale is that] people know that [such a clock] is set up on the preceding day, for this is the ongoing practice: to set up such clocks each day for the following day. ‫ ֵמֶﬠֶרב ַשָׁבּת זוּג ַהְמַקְשֵׁקשׁ ְלָשׁעוֹת ָﬠשׂוּי ַﬠל ְיֵדי ִמְשֹׁקֶלת ַאף ַﬠל ִפּי ֶשַׁמְּשִׁמיַﬠ קוֹל‬83,‫טז וִּמָכּל ָמקוֹם ֻמָתּר ְלַהֲﬠִמיד‬ ( ‫ ל ֹא ָיֹבאוּ לוַֹמר ֶשֶׁהֱﬠִמידוֹ ְבַּשָׁבּת ְוָﬠַבר ַﬠל ְגֵּזַרת ֲחָכִמים ֶשָׁאְסרוּ ְלַהְשִׁמיַﬠ קוֹל ְבַּשָׁבּת )ִבְּכִלי ַהְמיָֻחד ְלָכ‬84‫ְבַּשָׁבּת‬ ‫ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן של"ח קלט ְלִפי ֶשַׁהֹכּל יוְֹדִﬠים ֶשַׁדּ ְרכּוֹ ְלַהֲﬠִמידוֹ ֵמֶאְתמוֹל ֶשֵׁכּן הוּא ַד ְרכּוֹ ְלעוָֹלם ְלַהֲﬠִמידוֹ ְבָּכל‬ ‫ קמ‬:‫יוֹם ַﬠל יוֹם ֶשְׁלַּאֲחָריו‬ 17 A person should not go out into the public domain close to nightfall [on Friday] while carrying an object in his hand.85 [This is] a decree lest he forget until after nightfall to remove the object from his hand [to] store it away. [Afterwards,] he will remember that the object is in his hand, but forget that it is Shabbos and go out carrying the object from a private domain to a public domain, or he will carry it [more than] four cubits in the public domain, or bring it in from a public domain to a private domain.86 If, however, he would not recall [that he was continuing to hold] the object after nightfall, he would not violate a Scriptural prohibition. For the Torah forbade only intentional labor,87 i.e., that the person think about and intend to perform a [forbidden] labor. The unwitting violation [of this prohibition], which warrants that one bring a sin-offering [for atonement], is [the unintentional performance of a forbidden labor, i.e.,] when the person does not know that it is Shabbos or does not know that this labor is forbidden, [but has full intent to perform the act].88 ‫ ְגֵּזָרה ֶשָׁמּא ִיְשַׁכּח ְלָהִסיר ַהֵחֶפץ ִמָיּדוֹ‬85,‫יז ל ֹא ֵיֵצא ָאָדם ִל ְרשׁוּת ָהַרִבּים ָסמוּ ַלֲחֵשָׁכה קמא ְוֵחֶפץ ְבָּידוֹ קמב‬ ‫ְלַהְצ ִניעוֹ ַﬠד ְלַאַחר ֶשָׁחֵשָׁכה ְוָאז ִיְזכּוֹר ֶשַׁהֵחֶפץ ְבָּידוֹ ְוִיְשַׁכּח ֶשׁהוּא ַשָׁבּת ְוֵיֵצא ַגם ֵכּן ִﬠם ַהֵחֶפץ ֵמ ְרשׁוּת ַהָיִּחיד ִל ְרשׁוּת‬ ‫ ֲאָבל ִאם ל ֹא ָהָיה ִנְזָכּר‬86‫ָהַרִבּים אוֹ ַיֲﬠִביֶרנּוּ ד' ַאמּוֹת ִבּ ְרשׁוּת ָהַרִבּים אוֹ ַיְכ ִניֶסנּוּ ֵמ ְרשׁוּת ָהַרִבּים ִל ְרשׁוּת ַהָיִּחיד‬ ‫ ְדַּה ְינוּ‬87,‫ֵמַהֵחֶפץ ִמֶשָּׁחֵשָׁכה ל ֹא ָהָיה עוֵֹבר ַﬠל ִאסּוּר ֶשׁל תּוָֹרה קמג ֶשׁלּ ֹא ָאְסָרה תוָֹרה ֶאָלּא ְמֶלאֶכת ַמֲחֶשֶׁבת קמד‬ ‫ֶשׁהוּא ְמַחֵשּׁב וִּמְתַכֵּוּן ַלֲﬠִשַׂיּת ְמָלאָכה ְוִשְׁגָגתוֹ ֶשֵׁמִּביא ָﬠֶליָה ַחָטּאת ִהיא ֶשֵׁאינוֹ יוֵֹדַﬠ ֶשַׁהיּוֹם ַשָׁבּת אוֹ ֶשֵׁאינוֹ יוֵֹדַﬠ‬ 88,‫ קמה‬:‫ֶשְׁמָּלאָכה זוֹ ֲאסוָּרה‬ 18 It is, however, permitted to go out to the public domain close to nightfall [on Friday wearing] a pin inserted into one’s garments89 or the like, i.e., any object for which he would not be liable according to Scriptural Law, were he to go out [wearing] it on Shabbos, as will be stated in sec. 301[:4-5, 9].90 Although this is forbidden according to our Sages’ decree, nevertheless, they did not issue a decree regarding such a situation close to nightfall [on Friday], because a decree is not issued concerning a decree.91 Therefore, in the present era, when it has become the widespread custom to follow the opinion that maintains that in the present era there is no concept of a public domain in the full sense, merely a karmelis,92as will be explained in sec. 345[:11],93 there is absolutely no prohibition against going out close to nightfall, even while holding an article in one’s hands.94 [The rationale is that] the prohibition against transferring an article [from a private domain] to a karmelis is merely a Rabbinic decree, and a Rabbinic decree95 is not issued [as a safeguard] for a Rabbinic decree.96

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Shulchan Aruch: Chapter 252 - Which Tasks That Will Be Completed ov...

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‫ ְוָכל ַכּיּוֵֹצא ָבֶזה ְבִּﬠ ְנָין ֶשִׁאם ָהָיה‬89,‫יח ֲאָבל ֻמָתּר ָלֵצאת ִל ְרשׁוּת ָהַרִבּים ָסמוּ ַלֲחֵשָׁכה ְבַּמַחט ַהְתּחוָּבה לוֹ ְבִּב ְגדּוֹ קמו‬ ‫ ְוַאף ֶשׁהוּא ָאסוּר ְבַּשָׁבּת ִמְגֵּזַרת ֲחָכִמים‬90,‫יוֵֹצא בּוֹ ְבַּשָׁבּת ָהָיה ָפּטוּר ִמן ַהתּוָֹרה קמז ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן ש"א קמח‬ ‫ ְלִפיָכ ִבְּזַמן ַהֶזּה ֶשָׁפַּשׁט ַהִמְּנָהג‬91,‫ִמָכּל ָמקוֹם ָסמוּ ַלֲחֵשָׁכה ל ֹא ָגְזרוּ ַﬠל ֶזה ֶשֵׁאין גּוְֹז ִרין ְגֵּזָרה ִל ְגֵזָרה קמט‬ ‫ ֵאין ִאסּוּר ְכָּלל‬93,‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסָמּן שמ"ה קנ‬92‫ְכָּהאוְֹמ ִרין ֶשַׁﬠְכָשׁו ֵאין ָלנוּ ְרשׁוּת ָהַרִבּים ְגּמוָּרה ֶאָלּא ַכּ ְרְמִלית‬ ‫ ֶשֲׁהֵרי ִאסּוּר ַההוָֹצָאה ְבַּכ ְרְמִלית ֵאינוֹ ֶאָלּא ְגֵזָרה ִמִדְּבֵריֶהם ְוֵאין‬94‫ָלֵצאת ָסמוּ ַלֲחֵשָׁכה קנא ֲאִפלּוּ ְבֵּחֶפץ ֶשְׁבָּידוֹ‬ 96:‫ ִלְגֵזָרה‬95‫גּוְֹז ִרין ְגֵּזָרה‬ 19 It is permitted to go out even to a [place deemed as] a public domain in the complete sense while wearing tefillin on one’s head (and arm) close to nightfall [on Friday].97 There is no concern that the person will forget to remove them until after nightfall, at which time, he might need to relieve himself and will remove98 the tefillin from his head (and arm) and carry them in his hands to deposit them. He might [then] forget that it is Shabbos and carry them four cubits in the public domain. [We are not concerned about the above] because it is forbidden to divert one’s attention from tefillin and act frivolously when wearing them, as explained in sec. 28[:1]. As a result, he will keep them in mind at all times and he will remove them before nightfall. ‫ ְוֵאין‬97‫יט וֻּמָתּר ָלֵצאת ֲאִפלּוּ ִבּ ְרשׁוּת ָהַרִבּים ְגּמוָּרה ִבְּתִפִלּין קנב ֶשְׁבּר ֹאשׁוֹ קנג ) ְוֶשִׁבְּזרוֹעוֹ קנד( ָסמוּ ַלֲחֵשָׁכה‬ (‫ ַהְתִּפִלּין ֵמר ֹאשׁוֹ )וְּזרוֹעוֹ‬98‫חוְֹשִׁשׁים ֶשָׁמּא ִיְשַׁכּח ִמַלֲּהִסיָרן ַﬠד ְלַאַחר ֶשֶׁתְּחַשׁ ְוָאז ֶשָׁמּא ִיְצָטֵר ִלָפּנוֹת ְוָיִסיר‬  ‫ְויוִֹליֵכן ְבָּידוֹ ְלַהְצ ִניָﬠן ְו ִיְשַׁכּח ֶשׁהוּא ַשָׁבּת ְוַיֲﬠִביֵרן ד' ַאמּוֹת ִבּ ְרשׁוּת ָהַרִבּים קנה ְדֵּכיָון ֶשָׁאסוּר ְלַהִסּיַח ַדַּﬠת ִמְתִּפִלּין‬ ‫קנו ִל ְנהוֹג ַקלּוּת ר ֹאשׁ ְכֶּשׁהוּא ָלבוּשׁ ָבֶּהן ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן כ"ח קנז ִמתּוֹ ָכּ הוּא ִנְזָכּר ֲﬠֵליֶהן ָתִּדיר ִויַסְלֵּקן ֹקֶדם‬ ‫ קנח‬: ‫ֶשֶׁתְּחַשׁ‬ 20 It is a mitzvah for every person to feel [and check] his clothes on Friday close to nightfall,99 so that they will not have anything [in or] on them that is forbidden to take out [to the public domain while] carrying on Shabbos.100[This applies even] according to our custom, which follows the opinion that at present there is no concept of a public domain in the full sense.101 He should [also] unfasten his belt and remove anything hanging from it.102 ‫ ֶשׁלּ ֹא ִיְהֶיה ָבֶּהם ָדָּבר ֶשָׁאסוּר ָלֵצאת‬99,‫כ )יד(ִמְצָוה ַﬠל ָכּל ָאָדם קנט ֶשׁ ְיַּמְשֵׁמשׁ ִבְּבָגָדיו ֶﬠֶרב ַשָׁבּת ָסמוּ ַלֲחֵשָׁכה קס‬ ‫ ְוַיִתּיר ֲחגוֹרוֹ ְוִיַקּח ָכּל‬101,‫ ֲאִפלּוּ ְלִמ ְנָהֵגנוּ ְכָּהאוְֹמ ִרים ֶשֵׁאין ָלנוּ ַﬠְכָשׁו ְרשׁוּת ָהַרִבּים ְגּמוָּרה קסא‬100‫בּוֹ ְבַּשָׁבּת‬ 102,‫ קסב‬:‫ַהָתּלוּי בּוֹ‬

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Shulchan Aruch: Chapter 253 - Laws Governing Placement of Pots on C...

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https://www.chabad.org/library/article_cdo/aid/3447020/jewish/Shulcha...

Shulchan Aruch: Chapter 253 - Laws Governing Placement of Pots on Cooking Range & on Top of Oven on Friday By Rabbi Schneur Zalman of Liadi

SECTION 253 The Laws Governing the Placement of Pots on a Cooking Range and on Top of an Oven on Friday (1-29) ‫סימן רנג ִדּין ִכּיָרה ְוַתנּוּר ִלֵתּן ָﬠֶליָה ַהְקֵּדרוֹת ְבֶּﬠֶרב ַשָׁבּת וּבוֹ כ''ט ְסִﬠיִפים‬: 1 [The term] kirah (“cooking range”)1 refers to an object made2 [in the shape of] a large pot into which, on its floor, kindling [fuel] is placed.3 Pots are placed on its opening above. It is long and narrow [in width],4 with space for two pots above. If [the range] is being heated with olive wastes5 or with wood, it is forbidden to place an [insufficiently cooked dish] – i.e., a dish that by nightfall Friday6 has not cooked sufficiently to reach the stage of maachal ben Derusai’i – upon [the range] while it is still day [on Friday], with the intent that it remain on the range7 for the sake of the [meal on Friday] night or until the [meal of the] next day.8 ([The term maachal ben Derusai’i means “the food of ben Derusai’i,” i.e., ben Derusai’iwas] the name of a [known] robber who would eat his food even though it was not thoroughly cooked.)9 [The rationale for this prohibition is that the Sages were concerned that a person] might stir10 (and turn over) the [glowing] coals11 with a fire-tool on Shabbos12[to hasten] the completion of the cooking of his food. [Leniency is granted]13 when the range is gerufah, i.e., one swept out all of the [glowing] coals14 or [alternately,] ketumah, he covered the [glowing] coals with ashes to reduce their heat.15 [In the latter instance,] they need not be covered to the extent that no evidence at all remains that there was a fire there. Instead, even a very minimal covering is sufficient. Even if the coals flare up afterwards on their own accord, it is of no consequence. Since he already revealed his intention while it was still day [on Friday] that he had no [further] need for the coals, there is no longer concern that he will stir them on Shabbos. Coals that have [begun to burn out and have] dimmed are considered as if they have been covered with ashes.16 ‫ ְושׁוְֹפִתין ַﬠל ִפּיָה ְקֵדָרה ְלַמְﬠָלה ג‬3‫ ְכֵּﬠין ְקֵדָרה ב ְגדוָֹלה וַּמִסּיִקין אוָֹתהּ ְבּתוָֹכהּ ַﬠל שׁוֶּליָה‬2‫ ֶשִׁהיא ֲﬠשׂוָּיה‬1,‫א ִכּיָרה א‬ ‫ ֶשׁהוּא ְפֹּסֶלת ֶשׁל ֵזיִתיםז אוֹ‬5,‫ ְוֵישׁ ָבּהּ ְלַמְﬠָלה ְמקוֹם ְשִׁפיַתת ב' ְקֵדרוֹת ה ִאם ֻהְסָּקה ְבֶּגֶפת ו‬4,‫ְוִהיא ֲאֻרָכּה וְּקָצָרה ד‬  ‫ ִאם ְכֶּשַׁמִּגּיַﬠ ַהַלּ ְיָלה‬8,‫ ְלֹצֶר ַהַלּ ְיָלה ט אוֹ ַﬠד ְלָמָחר י‬7,‫ְבֵּﬠִצים ָאסוּר ִלֵתּן ָﬠֶליָה ַתְּבִשׁיל ִמְבּעוֹד יוֹם ְלַהְשׁהוֹתוֹ ָﬠֶליָה ח‬ ‫ ֵאין ַהַתְּבִשׁיל ְמֻבָשּׁל ֲﬠַד ִין ְכַּמֲאַכל ֶבּן ְדּרוָּסִאי יב )ֵפּרוּשׁ ֵשׁם ָאָדם ִלְסִטים יג ֶשָׁהָיה אוֵֹכל ַתְּבִשׁילוֹ ַאף ֶשֲׁﬠַד ִין ל ֹא‬6,‫יא‬ ‫ ִלְגמוֹר ִבּשּׁוּלוֹ יט‬12,‫ ְבַּמְחָתּה יז ְבַּשָׁבּת יח‬11‫ ִויַהֵפּ ַהֶגָּחִלים‬10(‫ ֶשָׁמּא ַיְחֶתּה טו )ֵפּרוּשׁ ְיַנֵﬠר טז‬9(‫ִנְתַבֵּשּׁל ָכּל ָצ ְרכּוֹ יד‬ ‫ אוֹ ֶשִׁהיא ְקטוָּמה כב ְדַּה ְינוּ ֶשִׁכָּסּה‬14,‫ ִאם ֵכּן ַהִכּיָרה ִהיא ְגרוָּפה כ ְדַּה ְינוּ ֶשָׁגַּרף ִמֶמָּנּה ָכּל ַהֶגָּחִלים ַלחוּץ כא‬13‫ֶאָלּא‬ ‫ ְוֵאין ָצ ִרי ִלְקטוֹם ַﬠד ֶשׁלּ ֹא ִיְהֶיה ִנָכּר ָשׁם ֵאשׁ ְכָּלל ֶאָלּא ַדּי ִבְּקִטיָמה ָכּל ֶשׁהוּאכד‬15,‫ַהֶגָּחִלים ָבֵּאֶפר ְלַמֵﬠט ֻחָמּם כג‬ ‫ַוֲאִפלּוּ ֻהְבֲﬠרוּ ַהֶגָּחִלים ַאַחר ָכּ ֵמֲאֵליֶהם ֵאין ְבָּכ ְכּלוּםכה ְדֵּכיָון ֶשִׁגָּלּה ַדְﬠתּוֹ ִמְבּעוֹד יוֹם ֶשֵׁאינוֹ ָצ ִרי ְלַהֶגָּחִלים שׁוּב‬ 16,‫כז‬:‫ֵאין ָלחוּשׁ ֶשָׁמּא ַיְחֶתּה ְבַּשָׁבּתכו ְוַהֶגָּחִלים ֶשָׁﬠְממוּ ֲהֵרי ֵהן ִכְּקטוָּמה‬ 12/14/2020, 12:34 PM

Shulchan Aruch: Chapter 253 - Laws Governing Placement of Pots on C...

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https://www.chabad.org/library/article_cdo/aid/3447020/jewish/Shulcha...

Fig. 3: A Range 2 If [the range] was heated with straw or stubble, it is permitted to leave a [cooked dish] on it even though the [glowing] coals have neither been removed nor covered. [The rationale is that] coals from straw and stubble have no substance at all and there is no concern that the person will stir them.17 ‫ ְלִפי ֶשֵׁאין ְבַּגֲחֵלי ַהַקּשׁ‬13,‫ב ְוִאם ֻהְסָּקה ְבַּקשׁ וִּבְגָבָבא ֻמָתּר ְלַהְשׁהוֹתוֹ ָﬠֶליָה ַאף ַﬠל ִפּי ֶשֵׁאיָנהּ ְגּרוָּפה ְול ֹא ְקטוָּמהכח‬ 17,‫כט‬:‫ְוַהְגָּבָבא ַמָמּשׁוּת ְכָּלל ְוֵאין ָלחוּשׁ ָבֶּהם ֶשָׁמּא ַיְחֶתּה‬ 3 Even if olive wastes or wood were used as kindling [for a range],18 it is permitted to place a pot near it – but outside of it – while it is still day [on Friday]19 and leave it there for the sake of that night’s [meal] or until the next day,20 even if the dish will not have been cooked to the extent of maachal ben Derusai’i by nightfall. There is no concern that perhaps the person will stir the coals that are in the range to speed the cooking process of the pot that is outside of it, [because his act will be largely futile]; stirring the coals will not be that effective for [this pot]. [The following laws apply when] two matching ranges are positioned next to each other and there is an earthenware wall between them.21 If the coals have been removed from one of them or covered, but neither of these activities were performed for the second, it is permitted to leave food on the range from which the coals were removed or covered, even though its warmth is increased by the [adjacent] range from which the coals were not removed or covered. This situation

12/14/2020, 12:34 PM

Shulchan Aruch: Chapter 253 - Laws Governing Placement of Pots on C...

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is considered as analogous to leaving a pot next to – but outside of – [a range] from which the coals were neither removed nor covered. ‫ ְלַהְשׁהוָֹתהּ ָשׁם ְלֹצֶר‬19,‫ ֻמָתּר ִלְסמוֹ ָלהּ ְקֵדָרה ל ְבָּסמוּ חוָּצה ָלהּלא ִמְבּעוֹד יוֹםלב‬18‫ג ַוֲאִפלּוּ ֻהְסָּקה ְבֶּגֶפת ְוֵﬠִצים‬ ‫ ַאף ַﬠל ִפּי ֶשְׁכֶּשַׁמּ ִגּיַﬠ ַהַלּ ְיָלה ל ֹא ִנְתַבְּשָּׁלה ֲﬠַד ִין ְכַּמֲאַכל ֶבּן ְדּרוָּסִאילג ְוֵאין חוְֹשִׁשׁים ֶשָׁמּא‬20‫ַהַלּ ְיָלה אוֹ ַﬠד ְלָמָחר‬ ‫ַיְחֶתּה ְבֶּגָחִלים ֶשְׁבּתוֹ ַהִכּיָרה ְכֵּדי ְלַמֵהר ִבּשּׁוּל ַהְקֵּדָרה ֶשׁחוָּצה ָלהּ ֶשֵׁאין ִחתּוּי ֶזה מוִֹﬠיל ָלהּ ָכּל ָכּ‬. ‫ ָהֶאָחד ְגּרוָּפה אוֹ ְקטוָּמה ְוַהְשּׁ ִנָיּה ֵאיָנהּ ְגּרוָּפה‬21‫וְּשֵׁתּי ִכירוֹת ַהַמְּתִאימוֹת זוֹ ֵאֶצל זוֹ ְוֹדֶפן ֶשׁל ֶחֶרס ַמְפִסיק ֵבּיֵניֶהם‬ ‫ ְלִפי‬20,‫ְול ֹא ְקטוָּמה ֻמָתּר ְלַהְשׁהוֹת ַﬠל ַגֵּבּי ַהְגּרוָּפה וְּקטוָּמה ַאף ַﬠל ִפּי ֶשׁמּוִֹסיף ֶהֶבל ִמֶשֵּׁאיָנהּ ְגּרוָּפה וְּקטוָּמהלד‬ ‫לה‬:‫ֶשֶׁזּהוּ ְכּסוֵֹמ חוָּצה ָלהּ ְלֶשֵׁאיָנהּ ְגּרוָּפה וְּקטוָּמה‬

Fig. 4: An Oven of the Talmudic Era 4 [The following law applies when] an oven is made like a large pot that is wide at the bottom and narrow at the top,22 so that, as a result, the heat inside of it is more concentrated than that of a range: It is forbidden to even place a pot next to it if the area is so hot that a hand would recoil from touching it [yad soledes bo].23 [This restriction applies] even if the [glowing] coals were removed or covered, and/or24 straw or stubble were used as kindling fuel. Needless to say, [it is forbidden] to leave food on it or in it [for the Shabbos meals]. Since the air within it is very hot, the person will not divert his attention from it25 and there is concern that he will stir this small fire even though it is from straw or stubble and covered with ash. ‫ וִּמתּוֹ ָכּ ִנְקָלט ֻחמּוֹ ְלתוֹכוֹ יוֵֹתר‬22‫ד ְוַתנּוּרלו ֶשׁהוּא ָﬠשׂוּי ְכֵּﬠין ְקֵדָרה ְגדוָֹלהלז ָרָחב ְלַמָטּה ְוָצר ְלַמְﬠָלה‬ ‫ ֻהַסּק ְבַּקשׁ אוֹ‬24‫ ָשׁם מ ֲאִפלּוּ הוּא ָגרוּף ְוָקטוּםמא ַוֲאִפלּוּ‬23‫ִמַבִּכּיָרהלח ָאסוּר ֲאִפלּוּ ִלְסמוֹ לוֹלט ִאם ַהָיּד סוֶֹלֶדת‬ ‫ ְוחוְֹשִׁשׁים‬25‫ִבְּגָבָבאמב ְוֵאין ָצ ִרי לוַֹמר ְלַהְשׁהוֹת ַﬠל ַגָּבּיו אוֹ ְבּתוֹכוֹמג ְדִּמתּוֹ ֶשַׁהְבלוֹ ַחם ְבּיוֵֹתר ֵאינוֹ ַמִסּיַח ַדְּﬠתּוֹ‬ ‫מד‬:‫ֶשָׁמּא ַיְחֶתּה ְבּזוֹ ָהֵאשׁ ַהְמֻּﬠָטּה ַאף ַﬠל ִפּי ֶשִׁהיא ֵאשׁ ַקשׁ וְּגָבָבא וְּמֻכָסּה ָבֵּאֶפר‬ 5 Why did [the Sages] forbid [leaving food on] an oven from which [the glowing coals] were removed?26 Because one can only remove the majority and the more intense [sources of] fire. It is, however, impossible to remove all [the sources of] fire so that not even one spark remains. Since the air [within the oven] is extremely hot,27 there is reason for concern that a person will stir [the glowing coals] to cause the remaining sparks to flare. If the [oven’s] temperature has cooled to the extent that a hand would no longer recoil from touching it, it is permitted to leave food within it [before Shabbos to preserve its heat].28 Certainly, it is permitted to leave food on top of it or outside of

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it, next to it, if a hand would not recoil from touching the place where it is placed. [Indeed,] even on Shabbos itself, it is permitted to place food there. (On Shabbos, it is forbiddento place even food that was entirely cooked within the oven itself or within a kirah [cooking range] itself, by contrast, even if [the glowing coals of the kirah] were removed or covered and a hand would not recoil from the heat,) as will be explained.29 ‫ ִמְפֵּני ֶשַׁהגּוֵֹרף ֵאינוֹ גוֵֹרף ֶאָלּא ֹרב ָהֵאשׁ ִוַﬠְצָמהּמה ְוִאי ֶאְפָשׁר ִלְגרוֹף ָכּל ָהֵאשׁ ַﬠד‬26‫ה ְוָלָמה ָאְסרוּ ְבַּתנּוּר ַהָגּרוּף‬ ‫מו‬.‫ ֵישׁ ָלחוּשׁ ֶשָׁמּא ַיְחֶתּה ְלַהְבִﬠיר ַהִנּיצוֹצוֹת ַה ִנְּשָׁארוֹת ַבַּתּנּוּר‬27‫ֶשׁלּ ֹא ִתָשֵּׁאר ִניצוֹץ ֶאָחד וִּמְפֵּני ֶשַׁהְבלוֹ ַחם ְבּיוֵֹתר‬ ‫ ְוָכל ֶשֵׁכּן ֶשֻׁמָּתּר ְלַהְשׁהוֹת ַﬠל ַגָּבּיו‬28,‫ְוִאם ִנְתָקֵרר )א( ַהְבלוֹ ַﬠד ֶשֵׁאין ַהָיּד סוֶֹלֶדת ָשׁם ֻמָתּר ְלַהְשׁהוֹת ָשׁם ְבּתוֹכוֹמז‬ ‫אוֹ ִלְסמוֹ חוָּצה לוֹ ִאם ֵאין ַהָיּד סוֶֹלֶדת ְבָּמקוֹם ֶשַׁמְּשֶׁהה ַוֲאִפלּוּ ְבַּשָׁבּת ַﬠְצָמהּ ֻמָתּר ְלַהְשׁהוֹת ָשׁםמח )ֲאָבל ְבּתוֹ‬ ‫ַהַתּנּוּרמט ַמָמּשׁ אוֹ ְבּתוֹ ַהִכּיָרה ָאסוּר ִלֵתּן ָשׁם ְבַּשָׁבּת ֲאִפלּוּ ַתְּבִשׁיל ֶשִׁבֵּשּׁל ָכּל ָצ ְרכּוֹ ַאף ַﬠל ִפּי ֶשֵׁהן ְגּרוִּפים‬ 29,‫ נ‬:‫וְּקטוִּמים ְוַגם ֵאין ַהָיּד סוֶֹלֶדת ָבֶּהם ְכָּלל( ְכּמוֹ ֶשִׁיְּתָבֵּאר‬ 6 A kufach is [a cooking implement] made in a manner similar to a kirah,30except that its top only has space for one pot. As a result, its heat is greater than that of a kirah, but less than that of an oven. If it was kindled with straw or stubble, it is governed by the laws applying to a kirah heated with straw or stubble.31 If it was kindled with olive wastes or wood, all of the laws applying to an oven apply to it. ‫ ֶאָלּא ֶשֵׁאין בּוֹ ְלַמְﬠָלה ַרק ְמקוֹם ְשִׁפיַתת ְקֵדָרה ַאַחתנג וִּמתּוֹ ָכּ ֻחמּוֹ ָגדוֹל ֵמֹחם‬30,‫ו ְוֻכָפּחנא ֶשׁהוּא ָﬠשׂוּי ְכִּכיָרהנב‬ ‫ ְוִאם‬31,‫ַהִכּיָרה ֲאָבל ָפּחוֹת הוּא ִמן ֹחם ַהַתּנּוּרנד ִאם ֻהַסּק ְבַּקשׁ אוֹ ִבּ ְגָבָבא ִדּינוֹ ְכִּכיָרהנה ֶשֻׁהְסָּקה ְבַּקשׁ וְּגָבָבאנו‬ ‫נח‬:‫ֻהְסָּקה ְבֶּגֶפת ְוֵﬠִצים ִדּינוֹ ְכַּתנּוּרנז ְלָכל ָדָּבר‬ 7 The air inside our ovens32 that open on the side is not as hot as the air that was inside the ovens of the [Talmudic] era, nor are they as hot as a kufach, since they are wider than [the space necessary to place upon them] one pot. Therefore they are governed by the laws applying to a kirah with regard to all matters. ‫ ֶשִׁפְּתָחם ִמן ַהַצּד ס ֵאין ַהְבָלם )ְמֻרֶבּה( ַחם ָכּל ָכּ ְכֶּהֶבל ַהַתּנּוּר ֶשִׁבּיֵמיֶהםסא ְול ֹא ְכֶּהֶבל‬32,‫ז ְוַהַתּנּוּ ִרים ֶשָׁלּנוּנט‬ ‫ַהֻכָּפּח הוִֹאיל ְוֵהן ְרָחִבים יוֵֹתר ִמְשִּׁפיַתת ְקֵדָרה ַאַחתסב וְּלִפיָכ ֲהֵרי ִדּיָנם ָשֶׁוה ְלִכיָרה ְלָכל ָדָּבר‬: 8 All of the above applies when [the food]33 already begins cooking while it is still day, but has not yet reached the stage of maachal ben Derusai’i.34If, however, [the food] is entirely raw, one is permitted to place it even in an oven35 which was heated with olive wastes or wood from which [the glowing coals] have neither been removed nor covered. There is no suspicion that he will stir the coals on Shabbos, since it is raw at the time [when Shabbos begins]. Hence, he removes his attention from it until the next day. For at night, it will not be fit [for consumption] even if one stirs the coals. And [if it remains there] throughout the night until the following day, it will be [thoroughly] cooked [on its own accord], without the [necessity of the] coals being stirred at all.36 Nevertheless, one must place [the food in the oven] very close to nightfall.37 For if he places [the food] in the oven while it is still day, it would have already been somewhat cooked before the onset of Shabbos and it must be removed38 before nightfall, unless it has already reached the stage of maachal ben Derusai’i before the onset of Shabbos. [Only] then is there no concern about stirring [the coals], because [the food] is able to fully cook for the night meal, even without stirring [the coals], since it was already half-cooked39 while it was still day. Moreover, it is already fit to be eaten with difficulty due to the extent that it was cooked while it

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Shulchan Aruch: Chapter 253 - Laws Governing Placement of Pots on C...

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was still day.40 Even if one places only a single raw piece [of meat] in a pot that already began to cook, it is permitted [to leave the pot in an oven on Friday] as if its entire [contents] were raw, since he diverts his attention from the entire pot until the following day because of that [raw] piece of meat. All the above applies [exclusively] to raw meat, since it cannot possibly be cooked enough [in this limited amount of time and be] ready for the night [meal]. In contrast, it is forbidden to leave [a pot in an oven or on a range, even if one puts in] a raw vegetable and the like, unless [its contents] have already reached the stage of maachal ben Derusai’i while it was still day.41 For even though it is now raw, it can cook sufficiently [in this short amount of time to be edible] at night. [As such, the person] will not divert his attention from it until the following day.42 ‫ ֲאָבל ִאם הוּא ַחי‬34‫ ְכֶּשְׁכָּבר ִהְתִחיל ְלִהְתַבֵּשּׁל ִמְבּעוֹד יוֹם ֶאָלּא ֶשֲׁﬠַד ִין ל ֹא ִנְתַבֵּשּׁל ְכַּמֲאַכל ֶבּן ְדּרוָּסִאי‬33‫ח ְוָכל ֶזה‬ ‫ ֶשֻׁהַסּק ְבֶּגֶפת ְוֵﬠִצים ְוֵאינוֹ ָגרוּף ְוָקטוּםסד ְוֵאין חוְֹשִׁשׁים ֶשָׁמּא ַיְחֶתּה‬35‫ְלַגְמֵרי ֻמָתּר ִלְתּנוֹסג ֲאִפלּוּ ְבּתוֹ ַהַתּנּוּר‬ ‫ְבַּשָׁבּת ְדֵּכיָון ֶשַׁﬠְכָשׁו הוּא ַחי הוּא ַמִסּיַח ַדְּﬠתּוֹ ִמֶמּנּוּ ַﬠד ְלָמָחר ֶשַׁבַּלּ ְיָלה ל ֹא ִיְהֶיה ָראוּי ֲﬠַד ִין ַאף ִאם ַיְחֶתּה ְבֶּגָחִלים ְוָכל‬ 36,‫סה‬.‫ַהַלּ ְיָלה ַﬠד ְלָמָחר יוַּכל ְלִהְתַבֵּשּׁל ַאף ְבּל ֹא ִחתּוּי ְכָּלל‬ ‫ ֶשִׁאם ְנָתנוֹ ָשׁם ִמְבעוֹד יוֹם ְכָּבר ִנְתַבֵּשּׁל ְקָצת ֹקֶדם ְכּ ִניַסת‬37,‫וִּמָכּל ָמקוֹם ָצ ִרי ֶשׁ ִיְּתֶּננּוּ ָשׁם ָסמוּ ַלֲחֵשָׁכה ַמָמּשׁסו‬ ‫ ִמֶשָּׁחֵשָׁכהסז ֶאָלּא ִאם ֵכּן ִנְתַבֵּשּׁל ְכָּבר ְכַּמֲאַכל ֶבּן ְדּרוָּסִאי ֹקֶדם ְכִּניַסת ַהַשָּׁבּתסח ֶשָׁאז ֵאין‬38‫ַשָׁבּת ְוָצ ִרי ְלַסְלּקוֹ‬ 39,‫ָלחוּשׁ ְלִחתּוּי ֶשַׁאף ְבּל ֹא ִחתּוּי ְיכוָֹלה ְלִהְתַבֵּשּׁל ָכּל ָצ ְרָכּהּ ְלֹצֶר ַהַלּ ְיָלהסט ֵכּיָון ֶשׁ ִנְּתַבְּשָּׁלה ְכָּבר ֲחִצי ִבשּׁוָּלהּ ע‬ 40,‫עב‬.‫ִמְבּעוֹד יוֹם ְוַגם ִהיא ְראוָּיה ְכָּבר ְלֵהָאֵכל ַﬠל ְיֵדי ַהְדַּחקעא ְבִּבשּׁוּל ֶזה ֶשִׁמְּבּעוֹד יוֹם‬ ‫ַוֲאִפלּוּ ִאם ל ֹא ָנַתן ֶאָלּא ֲחִתיָכה ַאַחת ַחָיּה ַבְּקֵּדָרה ֶשִׁהְתִחיָלה ְכָּבר ְלִהְתַבֵּשּׁל ֻמָתּרעג ְכִּאלּוּ ָה ְיָתה ֻכָלּהּ ַחָיּהעד ְלִפי ֶשַׁﬠל‬ ‫עה‬.‫ְיֵדי אוָֹתהּ ֲחִתיָכה ַמִסּיַח ַדְּﬠתּוֹ ִמָכּל ַהְקֵּדָרה ַﬠד ְלָמָחר‬ ‫ְוָכל ֶזה ְבָּבָשׂר ַחיעו ֶשִׁאי ֶאְפָשׁר לוֹ ְלִהְתַבֵּשּׁל עוֹד ְלֹצֶר ַהַלּ ְיָלה ֲאָבל ָיָרק ַחי ְוַכיּוֵֹצא בוֹעז ָאסוּר ְלַהְשׁהוֹתוֹעח ֶאָלּא‬ ‫ ְלִפי ֶשַׁאף ֶשׁהוּא ַחי ַﬠְכָשׁו ָיכוֹל הוּא ְלִהְתַבֵּשּׁל ְלֹצֶר ַהַלּ ְיָלה ְוֵאינוֹ‬41‫ִאם ֵכּן ִנְתַבֵּשּׁל ְכַּמֲאַכל ֶבּן ְדּרוָּסִאי ִמְבּעוֹד יוֹם‬ 42,‫עט‬:‫ַמִסּיַח ַדְּﬠתּוֹ ִמֶמּנּוּ ַﬠד ְלָמָחר‬ 9 There are other authorities who maintain that even if a cooked dish reached the state of maachal ben Derusai’i, and moreover, even if it was entirely cooked, but will benefit from further cooking (metztamek viyafeh lo),43 i.e., a person will consider it desirable and be happy that the dish cooked further, we are concerned that he might stir [the coals] on Shabbos to hasten its cooking or so that it will cook further. Therefore, it is governed by the same laws that apply to a cooked dish that has begun to cook, but has not reached the stage of maachal ben Derusai’i, as explained above.44 It has already become widespread custom to rule leniently and follow the first opinion.45 ‫ט ְוֵישׁ אוְֹמ ִרים פ ֶשֲׁאִפלּוּ ַתְּבִשׁיל ֶשׁ ִנְּתַבֵּשּׁל ְכַּמֲאַכל ֶבּן ְדּרוָּסִאי אוֹ ֲאִפלּוּ ִנְתַבֵּשּׁל ָכּל ָצ ְרכּוֹ ֶאָלּא ֶשׁהוּא ִמְצַטֵמּק ְוָיֶפה‬ ‫ ְדַּה ְינוּ ֶשָׁיֶּפה לוֹ ְלָאָדם ְוָשֵׂמַח ְבַּמה ֶשַּׁהַתְּבִשׁיל ִמְצַטֵמּקפא חוְֹשִׁשׁין ֶשָׁמּא ַיְחֶתּה ְבַּשָׁבּת ְלַמֵהר ִבּשּׁוּלוֹפב אוֹ ְכֵּדי‬43‫לוֹ‬ ‫ֶשׁ ְיֵּהא ִמְצַטֵמּק וְּלִפיָכ ִדּינוֹ ָשֶׁוה ְלָכל ָדָּבר ְלִאלּוּ ִהְתִחיל ְלִהְתַבֵּשּׁל ְול ֹא ִנְתַבֵּשּׁל ֲﬠַד ִין ְכַּמֲאַכל ֶבּן ְדּרוָּסִאיפג ֶשִׁנְּתָבֵּאר‬ 44,‫פד‬.‫ְלַמְﬠָלה‬ 45,‫פה‬:‫וְּכָבר ִנְתַפֵּשּׁט ַהִמּ ְנָהג ְלָהֵקל ִכְּסָבָרא ָה ִראשׁוָֹנה‬ 10 All the above46 applies when the pot does not touch the coals, e.g., it is resting on an iron tripod or on stones within the range or the oven.47 If, however, the pot is 12/14/2020, 12:34 PM

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resting on the [glowing] coals themselves, even if they are partially extinguished or covered, it is forbidden [to leave the pot there] in all instances, even if the person feels that further cooking will be detrimental to the food and he is saddened that the food will cook further, or [even if] the food is entirely raw. [The rationale is that placing a pot on the [glowing] coals] is deemed as hatmanah, “hiding,”48 i.e., hiding [a portion of] the pot on top of coals. The coals increase the heat of the pot and it is forbidden to “hide” a pot on a substance that increases its heat, even if further cooking will be detrimental to the food or [even if the food still] is entirely raw, as will be explained in sec. 257[:1, 10]. Note the rationale explained there. There are authorities who differ with the above and maintain that it is only forbidden to “hide” [a pot] on a substance that increases its heat when one covers it with a substance that can be moved and that envelops the entire pot, to the extent that the pot is entirely covered by that substance.49 Even if the substance [that was covering the pot] does not increase [the pot’s] heat, but the pot was resting on a substance that increases [the pot’s] heat, doing so is forbidden as if the article was entirely covered by a substance that increases its heat. In the instance at hand, however, even though the walls of the range or the oven surround the walls of the pot, and moreover, even if the openings to the top of [the range or the oven] are closed, nevertheless, since there are no movable substances touching the sides of the pot, it is not considered hatmanah, for the reason to be explained in sec. 257[:10].50 There is no prohibition [involved] in the pot standing on a substance that increases its temperature. This is the [prevailing] custom. Even if there are burning coals surrounding and touching the walls of the pot, this is not considered hatmanah, because the pot is open from above. In such an instance, however, a Jew is forbidden to remove the pot [from such a setting] on Shabbos, since by removing the pot, he will [inevitably also] move the upper coals. They will fall on the lower coals and extinguish them. [Moreover,] as a matter of course, the upper coals will burn [more powerfully] when stirred in this manner. Even though the person does not intend to stir them, it is an absolutely inevitable consequence51 of his actions,52 for it is impossible to remove the pot without stirring [at least some of] the coals. Nevertheless, one may tell a non-Jew to remove the pot. True, it is forbidden to tell a non-Jew to perform any activity [on his behalf] that is forbidden [for a Jew himself] to perform on Shabbos.53In this instance, however, the forbidden activity is performed as a matter of course, without any intent. The Jew does not tell [the non-Jew] to perform a [forbidden act], but rather instructs him to perform a permitted act.54 Hence, even though the forbidden act is performed as a matter of course, [the non-Jew] did not perform it as an agent of the Jew, for the Jew did not instruct him [to stir the coals]. Nor is the non-Jew commanded to observe the Shabbos;55 it is only that we are forbidden to use him as an agent to perform a forbidden act.56 ‫ ְכֶּשֵׁאין ַהְקֵּדָרה נוַֹגַﬠת ַבֶּגָּחִליםפו ְכּגוֹן ֶשׁיּוֶֹשֶׁבת ַﬠל ַגֵּבּי ִכֵּסּא ֶשׁל ַבּ ְרֶזל אוֹ ַﬠל ַגֵּבּי ֲאָב ִניםפז ְבּתוֹ ַהִכּיָרה‬46‫י ְוָכל ֶזה‬ ‫ ֲאָבל ִאם ִהיא עוֶֹמֶדת ַﬠל ַגֵּבּי ֶגָחִלים ַאף ֶשֵׁהן עוְֹממוֹת וְּקטוּמוֹתפח ָאסוּרפט ְבָּכל ִﬠ ְנָין ַאף ִאם הוּא‬47‫אוֹ ַהַתּנּוּר‬ ‫ִמְצַטֵמּק ְוַרע לוֹ ְדַּה ְינוּ ֶשַׁרע לוֹ ְלָאָדם ְוָﬠֵצב הוּא ְבֶּזה ֶשַׁהַתְּבִשׁיל ִמְצַטֵמּק צ אוֹ ֶשׁהוּא ַחי ְלַגְמֵרי ְלִפי ֶשֶׁזּה ִנְקָרא‬ ‫ ֶשַׁמְּטִמין ַﬠל ַגֵּבּי ַהֶגָּחִלים ְוַהֶגָּחִלים ֵהם מוִֹסיִפים ֶהֶבל ַבְּקֵּדָרה ְוָאסוּר ְלַהְטִמין ַﬠל ַגֵּבּי ָדָבר ַהמּוִֹסיף ֶהֶבלצא‬48‫ַהְטָמָנה‬ ‫ֲאִפלּוּ ִמְצַטֵמּק ְוַרע לוֹ אוֹ ַחי ְלַגְמֵריצב ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן רנ"זצג ַﬠֵיּן ָשׁם ַהַטַּﬠם‬. ‫ְוֵישׁ חוְֹלִקין ַﬠל ֶזהצד ְואוְֹמ ִרים ֶשׁלּ ֹא ָאְסרוּ ְלַהְטִמין ַﬠל ַגֵּבּי ָדָבר ַהמּוִֹסיף ֶהֶבל ֶאָלּא ְכֶּשַׁמְּדִבּיק ָדָּבר ַהִמַּטְּלֵטל ְסִביב‬

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‫ ְוַאף ֶשׁאוֹתוֹ ָדָבר ֵאינוֹ מוִֹסיף ֶהֶבל ֶאָלּא ֶשֶׁהֱﬠִמיד ַהְקֵּדָרה ַﬠל ַגֵּבּי‬49,‫ַהְקֵּדָרהצה ֶשַׁהְקֵּדָרה ֻכָלּהּ ְטמוָּנה ְבּאוָֹתהּ ָדָּברצו‬ ‫ָדָבר ַהמּוִֹסיף ֶהֶבלצז ֲהֵרי ֶזה ָאסוּר ְכִּאלּוּ ָה ְיָתה ֻכָלּהּ ְטמוָּנה ְבָּדָבר ַהמּוִֹסיף ֶהֶבל ֲאָבל ַכּאן ַאף ֶשָׁדְּפֵני ַהִכּיָרה אוֹ ַהַתּנּוּר‬ ‫ַמִקּיִפים ְסִביב ָדְּפֵני ַהְקֵּדָרה ְוַאף ִאם ִפּיֶהם ָסתוּם ְלַמְﬠָלה ִמָכּל ָמקוֹם ֵכּיָון ֶשֵׁאין שׁוּם ָדָּבר ַהִמַּטְּלֵטל ָדּבוּק ְסִביב ָדְּפֵני‬ ‫ ְוֵאין שׁוּם ִאסּוּר ְבַּמה ֶשִּׁהיא עוֶֹמֶדת ַﬠל ַגֵּבּי ָדָבר‬50,‫ַהְקֵּדָרה ֵאין ֶזה ִנְקָרא ַהְטָמָנהצח ִמַטַּﬠם ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן רנ"זצט‬ ‫ ק‬.‫ַהמּוִֹסיף ֶהֶבל ְוֵכן ַהִמּ ְנָהג‬ ‫קג‬.‫ַוֲאִפלּוּ ִאם ֶגָּחִלים בּוֲֹﬠרוֹתקא ַמִקּיפוֹת וְּדבוּקוֹת ְסִביב ָדְּפֵני ַהְקֵּדָרהקב ֵאין ֶזה ַהְטָמָנה ֵכּיָון ֶשׁהוּא ְמֻגֶלּה ְלַמְﬠָלה‬ ‫ֶאָלּא ֶשָׁאז ָאסוּר ְל ִיְשָׂרֵאל ִלטּוֹל ַהְקֵּדָרה ִמָשּׁם ְבַּשָׁבּתקד ְלִפי ֶשַׁﬠל ְיֵדי ְנִטיַלת ַהְקֵּדָרה הוּא ְמַחֶתּה ֶאת ַהֶגָּחִלים‬ ‫ָהֶﬠְליוֹנוֹת ְונוְֹפלוֹת ַﬠל ַהַתְּחתּוֹנוֹת וְּמַכבּוֹת אוָֹתן ְוָהֶﬠְליוֹנוֹת ֵהן ִנְבָﬠרוֹת ֵמֲאֵליֶהן ַﬠל ְיֵדי ִחתּוּי ֶזהקה ְוַאף ֶשׁהוּא ֵאינוֹ‬ ‫ הוּאקו ֶשִׁאי ֶאְפָשׁר ִלטּוֹל ַהְקֵּדָרה ֶשׁלּ ֹא ַיְחֶתּה ַהֶגָּחִלים וִּמָכּל‬52‫ ְול ֹא ָימוּת‬51‫ִמְתַכֵּוּן ַלְחתּוֹת ִמָכּל ָמקוֹם ְפִּסיק ֵריֵשׁהּ‬ ‫ ִמָכּל‬53,‫ָמקוֹם ֻמָתּר לוַֹמר ְלָנְכ ִרי ִלְטָּלהּקז ְוַאף ֶשָׁכּל ָדָּבר ֶשָׁאסוּר ַלֲﬠשׂוֹתוֹ ְבַּשָׁבּת ָאסוּר לוַֹמר ְלָנְכ ִרי ַלֲﬠשׂוֹתוֹקח‬ ‫ָמקוֹם ַכּאן ֶשָׁהִאסּוּר ַנֲﬠֶשׂה ֵמֵאָליו ְבּל ֹא ִמְתַכֵּוּן ְוַה ִיְּשָׂרֵאל ֵאינוֹ אוֵֹמר לוֹ ְכָּלל ַלֲﬠשׂוֹתוֹ ֶאָלּא שׁוְֹלחוֹ ַלֲﬠשׂוֹת ָדָּבר‬ ‫ ִאם ֵכּן ַאף ֶשֵׁמֵּאָליו ַנֲﬠֶשׂה ָהִאסּוּר ֲהֵרי ל ֹא ַנֲﬠֶשׂה ִבְּשִׁליחוּת ַה ִיְּשָׂרֵאל ֶשַׁה ִיְּשָׂרֵאל ל ֹא ִצָוּהוּ ַﬠל ָכָּכה‬54,‫ַהֻמָּתּרקט‬ 56,‫קי‬:‫ ֶאָלּא ֶשָׁאסוּר ָלנוּ ְלַשְׁלּחוֹ ַלֲﬠשׂוֹת ִאסּוּר‬55‫ְוַהָנְּכ ִרי ֵאינוֹ ֻמְזָהר ְכָּלל ַﬠל ַהַשָּׁבּת‬ 11 If the [glowing] coals are not [touching] the sides of the pot, but [are merely found] under it, according to the letter of the law, even a Jew is permitted to remove the pot. Even if the coals will be moved slightly as a result of the pot’s removal, they will not flare up, nor will they be extinguished because of his action. True, the coals are muktzeh (“forbidden to be moved”) and even shaking them slightly [is forbidden].57 Nevertheless, since [the person] is not moving them with his hands, but via the pot, this is deemed tiltul min hatzad (“indirect movement”) and is not forbidden at all.58 Even so, as an initial preference, a Jew should not remove the pot himself, but should [instruct] a non-Jew to do so.59 If a non-Jew is not present, [a Jew] may remove it himself, but should take care to remove it gently so that he will neither stir nor move the [glowing] coals at all (if possible). [Such care is desirable,] because there are authorities who maintain that even a slight movement will cause [the coals] to flare slightly. In this instance, since he removes [the pot] gently, in such a manner that they may not move at all, it is not an absolutely inevitable consequence60 [that the coals will flare]. Thus, even if they are nonetheless moved [when the pot is removed], this is of no consequence, since it is not an intentional act.61 ‫יא ְוִאם ַהֶגָּחִלים ֵאיָנן ְסִביב ַהְקֵּדָרה ֶאָלּא ַתְּחֶתּיָה ִמן ַהִדּין ֻמָתּר ֲאִפלּוּ ְלִיְשָׂרֵאל ִלְטָּלהּקיא ֶשַׁאף ִאם ְיַנֲﬠֵנַﬠ ְקָצת ַהֶגָּחִלים‬ ‫ַﬠל ְיֵדי ְנִטיַלת ַהְקֵּדָרה ל ֹא י ְֻבֲﬠרוּ ַﬠל ְיֵדי ָכ ְול ֹא ִיְכבּוּ ְוַאף ֶשֵׁהן ֻמְקצוֹת ְוָאסוּר ְלַטְלֵטל ַהֻמְּקֶצה ֲאִפלּוּ ְבּ ִנֲﬠנוַּﬠ ָכּל‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשֵׁאינוֹ ְמַנְﬠ ְנָﬠן ְבָּידוֹ ֶאָלּא ַﬠל ְיֵדי ַהְקֵּדָרה ֲהֵרי ֶזה ִנְקָרא ִטְלטוּל ִמן ַהַצּד ְוֵאין בּוֹ ִאסּוּר‬57,‫ֶשׁהוּאקיב‬ 58,‫קיג‬.‫ְכָּלל‬ ‫ ְוִאם ֵאין ָשׁם ָנְכ ִרי ִיְטֶּלָנּה ְבַּﬠְצמוֹ קיד‬59 ‫ֶאָלּא ֶשִׁמָּכּל ָמקוֹם ְלַכְתִּחָלּה ל ֹא ִיְטֶּלָנּה ַה ִיְּשָׂרֵאל ְבַּﬠְצמוֹ ֶאָלּא ַﬠל ְיֵדי ָנְכ ִרי‬ ‫ְוִיָזֵּהר ִלְטָּלהּ ְבַּנַחת ֶשׁלּ ֹא ַיְחֶתּה ַהֶגָּחִלים ְוַגם ֶשׁלּ ֹא ְיַנְﬠְנֵﬠן ְכָּללקטו )ִאם ֶאְפָשׁר לוֹ( ְלִפי ֶשֵׁיּשׁ אוְֹמ ִריםקטז ֶשֲׁאִפלּוּ ַﬠל‬ ‫ְיֵדי ִנֲﬠנוַּﬠ ִבְּלָבד ֵהן ִמְתַבֲּﬠרוֹת ְקָצת ְוֵכיָון ֶשׁהוּא נוְֹטָלהּ ְבַּנַחת ְבִּﬠ ְנָין ֶשׁיּוַּכל ִלְהיוֹת ֶשׁלּ ֹא ְיַנְﬠְנֵﬠן ְכָּלל ֵאין ַכּאן ְפִּסיק‬ 61,‫קיז‬:‫ ַאף ִאם ַאף ַﬠל ִפּי ֵכן ֵהן ִמְתַנַﬠ ְנעוֹת ֵאין ְבָּכ ְכּלוּם ֶשָׁדָּבר ֶשֵׁאינוֹ ִמְתַכֵּוּן הוּא‬60‫ֵריֵשׁהּ ְול ֹא ָימוּת‬ 12 In all situations where it was stated that it is forbidden to leave a cooked dish that has not reached the stage of maachal ben Derusai’i [on a cooking surface], if one transgressed and left it [there], even if he [did so] unwittingly, i.e., he forgot [the cooked dish] there or he thought it was permitted [to leave it there], both he and others are forbidden62 [to partake of the dish] until he waits the amount of time needed to cook it after the departure of the Shabbos.63

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‫יב ָכּל ָמקוֹם ֶשׁ ִנְּתָבֵּאר ֶשָׁאסוּר ְלַהְשׁהוֹת ַתְּבִשׁיל ֶשׁלּ ֹא ִנְתַבֵּשּׁל ְכַּמֲאַכל ֶבּן ְדּרוָּסִאיקיח ִאם ָﬠַבר ְוִשָׁההקיט ֲאִפלּוּ ְבּשׁוֵֹגג‬ ‫ ַﬠד ֶשַׁיְּמִתּינוּ ְבּמוָֹצֵאי ַשָׁבּת‬62,‫ֶשְׁשָּׁכָחהּ ָשׁםקכ אוֹ ֶשָׁהָיה ָסבוּר ֶשׁהוּא ֻמָתּרקכא ָאסוּרקכב ֵבּין לוֹ ֵבּין ַלֲאֵח ִריםקכג‬ 63,‫קכד‬:‫ִבְּכֵדי ֶשֵׁיָּﬠשׂוּ‬ 13 [There is a difference of opinion among the Rabbis regarding the stage cooked food must reach for it to be considered as] maachal ben Derusai’i. Some authorities maintain that it must be cooked to approximately one-third of what it needs for it to be considered fully cooked by [most] people. Others maintain that it must be cooked to half of what it requires.64 With regard to actual practice, even though [generally] the more lenient opinion should be followed in questions of Rabbinic65 Law,66 nevertheless, because of the severity of [the observance of] Shabbos, as an initial preference, one should be careful that the food [left on the range already] be half-cooked while it is still day [on Friday], if there is no other leniency available.67 After the fact, however, it is permitted [to partake of] the cooked dish under any circumstance if, while it is still day, it was cooked to one-third of the extent it would ordinarily be cooked.68 ‫יג ִשׁעוּר ַמֲאַכל ֶבּן ְדּרוָּסִאי ֵישׁ אוְֹמ ִריםקכה ֶשׁהוּא ְכּמוֹ ְשִׁלישׁ ִבּשּׁוּל ָהָראוּי ְלָכל ָאָדם ְוֵישׁ אוְֹמ ִריםקכו ֶשׁהוּא ְכּמוֹ ֲחִצי‬ ‫ ַהֵלּ ַאַחר ַהֵמֵּקלקכז ִמָכּל ָמקוֹם ִמשּׁוּם ֹחֶמר ַשָׁבּת ָצ ִרי‬65‫ סוְֹפ ִרים‬66‫ וְּלִﬠ ְנַין ֲהָלָכה ַאף ַﬠל ִפּי ֶשְׁבִּדְבֵרי‬64‫ִבשּׁוּלוֹ‬ ‫ )ב( ֲאָבל ְבִּדיֲﬠַבד ֵישׁ‬67,‫ִלָזֵּהר ְלַכְתִּחָלּה ֶשׁ ִיְּתַבֵּשּׁל ֲחִצי ִבשּׁוּלוֹ ִמְבּעוֹד יוֹםקכח ִאם ֵאין ָשׁם ֶאָחד ִמַדּ ְרֵכי ַהֶהֵתּרקכט‬ 68,‫קל‬:‫ְלַהִתּיר ַהַתְּבִשׁיל ְבָּכל ִﬠְנָין ִאם ִנְתַבֵּשּׁל ְשִׁלישׁ ִבּשּׁוּלוֹ ִמְבּעוֹד יוֹם‬ 14 [The following laws apply when] a range was heated with straw or stubble – or even if it was heated with olive wastes or with wood, but its coals were either removed or covered with ash69 – and one removed a pot from it – either while it was day [on Friday] or after nightfall – and he wants to return it [to the range] on Shabbos:70If [the pot] is still in his hand, i.e., he did not let go of it from the time71 he removed it from the range until the time he desires to return it, nor did he transfer its food into another pot, but rather wants to return it [to the range] while it is in the same pot that was [originally] on the range,72 he is permitted to return it [to the range]73 (on Shabbos).74 [This leniency applies] provided that initially, when he removed the pot from the range, he intended to return it afterwards.75 Thus, the initial placement [of the pot] on the range during the day [on Friday] was not nullified, since he did not intend to take [the pot] off the range permanently when he removed it. Instead, he intended to return it afterwards. If, however, when he removed [the pot from the range] at the outset,76 he did not intend to return it there, and similarly, if he released it from his hand [even] once77 or transferred the food to another pot, the initial placement [of the pot on the range] has already been nullified and – when he wants to return it – it is as if he is placing it on the range for the first time on Shabbos. Our Sages only permitted returning [a cooked dish] to a range, but not initially placing one there on Shabbos.78 [This restriction applies] even if no prohibition against cooking is involved, i.e., the food was already fully cooked,79 [in which instance, we apply the principle:80 “Food that has been] cooked cannot be cooked again.” One may place [such food] next to a fire, even in a place where [the temperature is so high that it would cause the food to reach the degree of heat that causes] a hand to recoil.81 Nevertheless, when he places it on a range which is a surface upon which one usually cooks, it appears as if he is initially cooking on Shabbos.82 Nonetheless, when he had the intent to return it [to the range] and it is still in his hand, he is permitted to do so. [Indeed, he may] even [place it on] another range,

12/14/2020, 12:34 PM

Shulchan Aruch: Chapter 253 - Laws Governing Placement of Pots on C...

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even if its temperature is higher than the first.83 If, however, [one sought to preserve its heat through hatmanah,] insulation, in the manner that will be explained in sec. 257[:1, 9] and he sought to remove it on Shabbos from its place of insulation and place it on a range, he is forbidden to do so. That would be considered as if he initially placed it [on the range on Shabbos]. Similarly, if [a pot] was on a range andone sought to remove it on Shabbos from the range and insulate it, even if [he uses only] pillows, covers, or other garments that do not increase its heat, but merely preserve it, he is forbidden to do so. [The rationale is that] it is considered as if he initially insulated it on Shabbos, which is forbidden even when [one uses] substances that do not increase its temperature [but only maintain it], unless one does so [in the manner] to be explained in sec. 257[:9]. However, if the pillows and covers surround only the walls of the pot, but its opening from above is uncovered, [one is] permitted to do so, because this is not the manner [in which pots] are insulated [to preserve their heat].84 ‫ ְוָנַטל ַהְקֵּדָרה ֵמָﬠֶליָה ֵבּין‬69,‫יד ִכּיָרה ֶשִׁהִסּיקוָּה ְבַּקשׁ וְּגָבָבא אוֹ ֲאִפלּוּ ְבֶּגֶפת ְוֵﬠִצים ֶאָלּא ֶשִׁהיא ְגרוָּפה וְּקטוָּמהקלא‬ 71,‫ ִאם עוָֹדהּ ְבָּידוֹקלד ֶשׁלּ ֹא ֱהִסיָרהּ ִמָיּדוֹקלה‬70,‫ִמְבּעוֹד יוֹם ֵבּין ִמֶשָּׁחֵשָׁכהקלב וָּבא ְלַהֲחִזיָרהּ ָﬠֶליָה ְבַּשָׁבּתקלג‬ ‫ְכֶּשׁ ְנָּטָלהּ ֵמַﬠל ַהִכּיָרה ַﬠד ָשָׁﬠה ֶשׁרוֶֹצה ְלַהֲחִזיָרהּקלו ְול ֹא ִפָנּה ִמֶמָּנּה ַהַתְּבִשׁיל ִלְקֵדָרה ַאֶחֶרתקלז ֶאָלּא רוֶֹצה ְלַהֲחִזירוֹ‬ ‫ ִאם ַבְּתִּחָלּה ְכֶּשָׁנַּטל ַהְקֵּדָרה ֵמַﬠל‬74(‫ )ְבַּשָׁבּת‬73‫ ֻמָתּר לוֹ ְלַהֲחִזירוֹ‬72,‫ְכֶּשׁהוּא ְבּאוָֹתהּ ְקֵדָרה ֶשָׁה ְיָתה ַﬠל ַהִכּיָרהקלח‬ ‫ ֶשׁ ִנְּמָצא ֶשׁלּ ֹא ָבְטָלה ֲﬠַד ִין ְשִׁהָיּה ָה ִראשׁוָֹנה ֶשִׁהְשָׁהה אוָֹתה ָשׁם ַﬠל‬75,‫ַהִכּיָרה ָהָיה ְבַדְﬠתּוֹ ֶשַׁיֲּחִזיֶרָנּה ַאַחר ָכּ קלט‬ ‫ַהִכּיָרה ִמְבּעוֹד יוֹם ֵכּיָון ֶשִׁבְּשַׁﬠת ִסלּוָּקהּ ֵמַהִכּיָרה ֵאין ַדְּﬠתּוֹ ְלָﬠְקָרהּ ִמֶמָּנּה ְלַגְמֵרי ֶאָלּא ְלַהֲחִזיֶרָנּה ָלהּ ַאַחר ָכּ‬. ‫ אוֹ ֶשִׁפָּנּה ַהַתְּבִשׁיל‬77‫ ל ֹא ָהָיה ַדְﬠתּוֹ ְלַהֲחִזיָרהּ ָלהּקמ ְוֵכן ִאם ֱהִסיָרה ִמָיּדוֹ ַפַּﬠם ַאַחת‬76‫ֲאָבל ִאם ַבְּתִּחָלּה ְכֶּשׁ ְנָּטָלהּ‬ ‫ִלְקֵדָרה ַאֶחֶרת ְכָּבר ָבְּטָלה ָלהּ ְשִׁהָיּה ָה ִראשׁוָֹנה וְּכֶשׁרוֶֹצה ְלַהֲחִזיָרהּ ֲהֵרי ֶזה ְכּמוִֹשׁיָבהּ ְבַּשָׁבּת ַבְּתִּחָלּהקמא ַוֲחָכִמים ל ֹא‬ ‫ ַאף ַﬠל ִפּי ֶשִׁהיא ְבִּﬠְנָין ֶשֵׁאין ָבּהּ ִמשּׁוּם‬78‫ִהִתּירוּ ֶאָלּא ֲחָזָרהקמב ֲאָבל ל ֹא ְלהוִֹשׁיב ְקֵדָרה ַבְּתִּחָלּה ְבַּשָׁבּת ַﬠל ַהִכּיָרה‬ ‫ ִבּשּׁוּל ַאַחר ִבּשּׁוּלקמה וֻּמָתּר ְלָסְמָכהּ ֵאֶצל‬80‫ ֶשֵׁאין‬79,‫ִאסּוּר ִבּשּׁוּלקמג ְכּגוֹן ֶשִׁהיא ְמֻבֶשֶּׁלת ְכָּבר ָכּל ָצ ְרָכּהּקמד‬ ‫ ִמָכּל ָמקוֹם ְכֶּשַׁמֲּﬠִמיָדהּ ַﬠל ַהִכּיָרה ֶשׁהוּא ָמקוֹם ֶשֶׁדֶּר ְלַבֵשּׁל ָשׁם ֲהֵרי‬81,‫ַהְמּדוָּרה ֲאִפלּוּ ְבָּמקוֹם ֶשַׁהָיּד סוֶֹלֶדת בּוֹקמו‬ 82,‫קמז‬.‫ֶזה ִנ ְרֶאה ִכְּמַבֵשּׁל ְלַכְתִּחָלּה ְבַּשָׁבּת‬ ‫וִּמָכּל ָמקוֹם ְכֶּשָׁהָיה ַדְﬠתּוֹ ְלַהֲחִזיָרהּ ְועוָֹדהּ ְבָּידוֹ ֻמָתּר ְלַהֲחִזיָרהּ ֲאִפלּוּ ְלִכיָרה ַאֶחֶרת ַאף ַﬠל ִפּי ֶשַׁהְבָלהּ ְמֻרֶבּה‬ 83,‫קמח‬.‫ֵמָה ִראשׁוָֹנה‬ ‫ֲאָבל ִאם ַבְּתִּחָלּה ָה ְיָתה ְטמוָּנה ְבֶּדֶר ֶשִׁיְּתָבֵּאר ְבִּסָמּן רנ"זקמט וְּבַשָׁבּת ָבּא ְלָﬠְקָרהּ ֵמַהְטָמָנה זוֹ וְּלהוִֹשׁיָבהּ ַלִכּיָרה‬ ‫ָאסוּרקנ ֶשֲׁהֵרי ֶזה ְכּמוִֹשׁיב ַבְּתִּחָלּה ְוֵכן ִאם ָהְיָתה ַבִּכּיָרה וְּבַשָׁבּת ָבּא ִלְטָּלהּ ֵמַהִכּיָרה וְּלַהְטִמיָנהּקנא ֲאִפלּוּ ְבָּכ ִרים‬ ‫וְּכָסתוֹתקנב אוֹ ִבְּשָׁאר ְבָּג ִדים ֶשֵׁאין מוִֹסיִפים ֶהֶבל ֶאָלּא ַמֲﬠִמיִדין ַהֶהֶבל ָאסוּר ֶשֲׁהֵרי ֶזה ְכַּמְטִמין ַבְּתִּחָלּה ְבַּשָׁבּתקנג‬ ‫ֶשָׁאסוּר ֲאִפלּוּ ְבָּדָבר ֶשֵׁאינוֹ מוִֹסיף ֶהֶבלקנד ֶאָלּא ַﬠל ֶדֶּר ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן רנ"זקנה וִּמָכּל ָמקוֹם ִאם ֵאין ַהָכּ ִרים‬ 84,‫קנו‬:‫ְוַהְכָּסתוֹת ְכּרוִּכים ֶאָלּא ְסִביב ָדְּפֵני ַהְקֵּדָרה ֲאָבל ִפּיָה ְמֻגֶלּה ְלַמְﬠָלה ֲהֵרי ֶזה ֻמָתּר ֶשֵׁאין ֶזה ֶדֶּר ַהְטָמָנה‬ 15 When an oven was kindled – even with straw and stubble, and even when its coals were removed or covered – and food was left to heat on it according to one of the permitted ways described above,85 it is forbidden to return a pot to it on Shabbos.86 [This restriction applies even when] the pot was held in his hand and he had the intent to return it, and even if [further cooking] will be detrimental to it (metzamek vira lo).87 This law also applies to a kufach88 that was heated with olive wastes or with wood. The rationale is that the laws pertaining to these [cooking appliances] are the same as those that apply to a range that was heated with olive wastes or with wood whose coals were not removed or covered, in which instance, it is forbidden to return [a pot] to it on Shabbos in all instances; [this is] a decree lest one come to stir the [glowing] coals. True, [the Sages] were not concerned with the possibility that one

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would stir coals when [further cooking] is detrimental to the cooked food with regard to [the leniency of] leaving [food in an oven] on Friday afternoon. Nevertheless, they were more stringent with regard to returning [food to an oven] on Shabbos itself.89 ‫טו ַתּנּוּרקנז ֶשִׁהִסּיקוּהוּ ֲאִפלּוּ ְבַּקשׁ וִּב ְגָבָבאקנח ַוֲאִפלּוּ הוּא ָגרוּף ְוָקטוּםקנט ֶשִׁהְשָׁהה ָﬠָליו ַﬠל ִפּי ֶאָחד ִמַדּ ְרֵכי ַהֶהֵתּר‬ ‫ ַאף ַﬠל ִפּי ֶשׁעוָֹדהּ ְבָּידוֹ ְוָהָיה ַדְﬠתּוֹ ְלַהֲחִזיָרהּ‬86,‫ ָאסוּר ְלַהֲחִזיר לוֹ ַהְקֵּדָרה ְבַּשָׁבּתקסא‬85,‫ֶשִׁנְּתָבֲּארוּ ְלַמְﬠָלהקס‬ ‫ ֶשִׁהִסּיקוּהוּ ְבֶּגֶפת ְוֵﬠִציםקסג ְלִפי ֶשִׁדּיָנם ְכִּכיָרה ֶשֻׁהְסָּקה‬88‫ ְוהוּא ַה ִדּין ְלֻכָפּח‬87,‫ַוֲאִפלּוּ הוּא ִמְצַטֵמּק ְוַרע לוֹקסב‬ ‫ְבֶּגֶפת ְוֵﬠִצים ְוֵאיָנהּ ְגּרוָּפה וְּקטוָּמהקסד ֶשָׁאסוּר ְלַהֲחִזיר ָלהּ ְבַּשָׁבּת ְבָּכל ִﬠְנָיןקסה ְגֵּזָרה ֶשָׁמּא ַיְחֶתּה ַבֶּגָּחִליםקסו ְוַאף‬ ‫ֶשְׁלַּהְשׁהוֹת ֵמֶﬠֶרב ַשָׁבּת ל ֹא ָחְשׁשׁוּ ְלִחתּוּי ְבִּמְצַטֵמּק ְוַרע לוֹקסז ִמָכּל ָמקוֹם ְלִﬠ ְנַין ֲחָזָרה ְבַּשָׁבּת ַﬠְצָמהּ ֶהֱחִמירוּ‬ 89:‫יוֵֹתר‬ 16 All [the leniencies mentioned above] apply when one returns the pot to the opening of the range from above, and the walls of the pot project slightly above the walls of the range.90 It is, however, forbidden to return it to the inner space of a range91 or to the inner space of our ovens92 under all circumstances,93 i.e., even if [the oven or the range] was heated with straw or stubble or the coals were removed or covered, the pot was still in the person’s hand, and he had [initially] intended to return it.94 ‫טז ְוָכל ֶזה ְכֶּשַׁמֲּחִזיר ַהְקֵּדָרה ַﬠל ַגֵּבּי ִפּי ַהִכּיָרה ִמְלַמְﬠָלהקסח ֶשָׁדְּפֵני ַהְקֵּדָרה בּוְֹלִטין ְקָצת ְלַמְﬠָלה ִמָדְּפֵני‬ ‫ ָאסוּר ְבָּכל‬92,‫ ְוהוּא ַהִדּין ְלתוֹ ַהַתּנּוּ ִרים ֶשָׁלּנוּקעא‬91,‫ ֲאָבל ְלַהֲחִזיָרהּ ְלתוֹ ַהִכּיָרה ַמָמּשׁקע‬90,‫ַהִכּיָרהקסט‬ 94,‫קעג‬:‫ ַאף ַﬠל ִפּי ֶשֻׁהְסּקוּ ְבַּקשׁ וִּבְגָבָבא ְו ִנ ְג ְרפוּ ְו ִנְקְטמוּקעב ְואוָֹתהּ ַהְקֵּדָרה עוָֹדהּ ְבָּידוֹ ְוָהָיה ַדְﬠתּוֹ ְלַהֲחִזיָרהּ‬93‫ִﬠ ְנָין‬ 17 It is permitted to return food to ranges that do not have inner space, but instead, are flat and their inner space and outer surface are [on] the same [level].95 95,‫קעד‬:‫יז ְואוָֹתן ִכּירוֹת ֶשֵׁאין ָלֶהן תּוֹ ְוָחָלל ֶאָלּא ֵהן ְפּשׁוּטוֹת ְותוָֹכן ְוַגָבּן ֶאָחד ֻמָתּר ְלַהֲחִזיר ָלֶהן‬ 18 License [to return cooked food] to the surface of a range is granted only when the food has been fully cooked, even though further cooking will prove to be beneficial. If, however, it has not been fully cooked, even if it has already been cooked more than maachal ben Derusai’i, it is forbidden to return it [to the range] on Shabbos according to Scriptural Law, because by doing so, one is actually cooking [the food].96 Moreover, even if [the food] has been fully cooked, but it completely cooled off, it is forbidden to return it to the range under any circumstances. [This stringency applies] even in a situation where no prohibition against cooking is involved, e.g., a dry cooked dish that contains no liquid at all.97 When [such food] is fully cooked, there is no prohibition against cooking according to all authorities, even if it cooled off entirely, as will be explained in sec. 318[:9, 11]. Nevertheless, it is forbidden to return it [to the surface of the range. The rationale:] Once it cools off entirely, the original placement [of the food on the range] has been nullified and it is considered as if one is placing it on the range on Shabbos for the first time.98 ‫יח ַוֲאִפלּוּ ַﬠל ַגֵּבּי ַהִכּיָרה ֵאין ֶהֵתּר ֶאָלּא ְכֶּשְׁכָּבר ִנְתַבֵּשּׁל ַהַמֲּאָכל ָכּל ָצ ְרכּוֹקעה ַאף ַﬠל ִפּי ֶשׁהוּא ִמְצַטֵמּק ְוָיֶפה לוֹ ֲאָבל‬ ‫ִאם ֲﬠַד ִין ל ֹא ִנְתַבֵּשּׁל ָכּל ָצ ְרכּוֹ ַאף ַﬠל ִפּי ֶשְׁכָּבר ִנְתַבֵּשּׁל יוֵֹתר ִמְכַּמֲאַכל ֶבּן ְדּרוָּסִאי ָאסוּר ְלַהֲחִזירוֹ ְבַּשָׁבּת ִמן ַהתּוָֹרה‬ ‫ ַוֲאִפלּוּ ִאם ִנְתַבֵּשּׁל ָכּל ָצ ְרכּוֹ ֶאָלּא ֶשְׁכָּבר ִנְצַטֵנּן ְלַגְמֵרי ָאסוּר ְלַהֲחִזירוֹקעז ְבָּכל ִﬠ ְנָין‬96,‫ִמְפֵּני ֶשׁהוּא ְמַבֵשּׁל ַמָמּשׁקעו‬ ‫ ֶשְׁכֶּשׁהוּא ְמֻבָשּׁל ָכּל‬97,‫ֲאִפלּוּ ִאם הוּא ְבִּﬠְנָין ֶשֵׁאין בּוֹ ִמשּׁוּם ִאסּוּר ִבּשּׁוּל ְכּגוֹן ֶשׁהוּא ַתְּבִשׁיל ָיֵבשׁ ֶשֵׁאין בּוֹ ָמָרק ְכָּלל‬ ‫ָצ ְרכּוֹ ֵאין בּוֹ ִמשּׁוּם ִאסּוּר ִבּשּׁוּל ְלִדְבֵרי ַהֹכּל ַאף ֶשִׁנְּצַטֵנּן ְלַגְמֵרי ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שי"חקעח ִמָכּל ָמקוֹם ַﬠל ַגֵּבּי‬ 98,‫קעט‬:‫ַהִכּיָרה ָאסוּר ְלַהֲחִזירוֹ ְדֵּכיָון ֶשׁ ִנְּצַטֵנּן ְלַגְמֵרי ָבְּטָלה ָלהּ ְשִׁהָיּה ָה ִראשׁוָֹנה ַוֲהֵרי ֶזה ְכּמוִֹשׁיב ְבַּשָׁבּת ְלַכְתִּחָלּה‬

12/14/2020, 12:34 PM

Shulchan Aruch: Chapter 253 - Laws Governing Placement of Pots on C...

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19 If, however, [the food] was [still] slightly warm, even if [it sufficiently cooled so that] it would not cause a hand to recoil, it is permitted to return it [to a range] if no prohibition against cooking is involved, for example: a) it is dry and contains no liquid, in which case all authorities agree that the prohibition against cooking does not apply, even if it is entirely cold, or b) even if it contains liquid, in which case [the prohibition against] cooking would apply if it had completely cooled off; nevertheless, when it has not cooled off entirely, the custom is to show leniency and [allow such food to be] placed in front of a fire, as will be explained there.99 If so, leniency should similarly be granted to return [such food] to the surface of a range whose [coals] have been removed or covered, or which was heated with straw or stubble, when the pot remained in the person’s hand and he had the intent to return it. [Moreover,] although [generally] the inner space of our ovens is governed by the same laws that applied to [the inner space of a] range [in the Talmudic era], it is customary to allow even greater leniency and permit returning food even to the inner space of our ovens. Moreover, the food may be returned even if one removed the pot from one’s hand and placed it on the ground and it remained there for an extensive time,100 even when one did not have the initial intent to return it, and even when one transferred the food into another pot. [People who conduct themselves in this manner] should not be admonished, because there are authorities who maintain101 that the Sages did not require that one have the intent to return the pot and that it remain in his hand the entire time, except when he removed it from the range while it was still day [on Friday] and sought to return it [to the range] on Shabbos. In that case, if he did not have the intent of returning it or he released it from his hand, it would be as if he placed it on the range for the first time on Shabbos, since at the onset of Shabbos, it was not on the range at all. When, by contrast, he removed it from the range after nightfall, since this food was on the range at the onset of Shabbos, [should he return it to the range on Shabbos,] it does not appear as if he is initially placing it on the range on Shabbos. [This applies] even if he did not have the intent of returning it, he released it from his hand, and/or he transferred it to another pot. Therefore, it is permitted to return [such food to a range] if it was heated with straw or stubble, or [its coals] were removed or covered, [provided] the food was fully cooked and had not cooled entirely.102 On this basis, people at large follow an even greater leniency and claim that our Sages’ statement that it is forbidden to return [food] to the inner space [of a range] applies only when one removed the food from there while it was still day and it remained in his hand until after nightfall.103 Nevertheless, every person should personally adopt the stringency of not returning food to the inner space of a range or an oven even if he removed it from there after nightfall, even though he had the intent of returning it and it is still in his hand. For, with regard to returning food to the inner space [of such cooking devices], there is not sufficient reason to distinguish between removing it before or after nightfall [on Friday]. Moreover, even with regard to returning food on top of a range, if one [removed it] without intending to return it, he released it from his hand, or he transferred it to another pot, it is desirable to act stringently, because there are many authorities who maintain that even in this case there is no difference between removing [the food] while it is still day [on Friday] or after nightfall. 12/14/2020, 12:34 PM

‫‪https://www.chabad.org/library/article_cdo/aid/3447020/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 253 - Laws Governing Placement of Pots on C...‬‬

‫‪There are some who are accustomed to taking even further leniencies: On‬‬ ‫‪[Shabbos] day, [they permit one] to return [food, for example, cholent,]104 to an‬‬ ‫‪oven that had been used for baking while it was still day [on Friday] even though‬‬ ‫‪[its coals] were not removed, provided that after being used for baking [on Friday],‬‬ ‫‪the oven was not reheated with the intent of keeping the cholent warm for the‬‬ ‫‪morning meal, but instead, [the cholent] was kept warm in another oven. [The‬‬ ‫‪rationale for the leniency is that] the coals that remained from being warmed for‬‬ ‫‪baking this food have [certainly] already burned out; it is as if they have already‬‬ ‫‪been removed, as stated above.105 (Nevertheless, if [the oven] is still hot enough‬‬ ‫)‪that a hand would recoil from its touch, it is forbidden [to return food to it].‬‬ ‫‪Others extend these leniencies a step further [and maintain that] even if the cholent‬‬ ‫‪were left to warm [in the original oven], still, after the morning meal, it can be‬‬ ‫‪safely assumed that all the coals have surely burned out and it is permitted to‬‬ ‫‪return food there according to this custom (provided [the oven] is not so hot that a‬‬ ‫‪hand would recoil from touching it).‬‬ ‫יט ֲאָבל ִאם הוּא ַחם ְקָצת ַאף ַﬠל ִפּי ֶשֵׁאין ַהָיּד סוֶֹלֶדת בּוֹ ֻמָתּר ְלַהֲחִזירוֹקפ ִאם הוּא ְבִּﬠ ְנָין ֶשֵׁאין בּוֹ ִמשּׁוּם ִאסּוּר ִבּשּׁוּל‬ ‫ְכּגוֹן ֶשׁהוּא ָיֵבשׁ ֶשֵׁאין בּוֹ ָמָרק ֶשְׁלִּדְבֵרי ַהֹכּל ֵאין בּוֹ ִמשּׁוּם ִבּשּׁוּל ַאף ִאם ָהָיה צוֵֹנן ְלַגְמֵריקפא ַוֲאִפלּוּ ִאם ֵישׁ בּוֹ ָמָרק‬ ‫ֶשֵׁיּשׁ בּוֹ ִמשּׁוּם ִבּשּׁוּל ִאם ִנְצַטֵנּן ְלַגְמֵרי ִמָכּל ָמקוֹם ְכֶּשׁלּ ֹא ִנְצַטֵנּן ְלַגְמֵרי נוֲֹהִגים ְלָהֵקל ְלִﬠ ְנַין ְלָסְמכוֹ ְכֶּנֶגד ַהְמּדוָּרה ְכּמוֹ‬ ‫ֶשׁ ִיְּתָבֵּאר ָשׁםקפב‪ִ 99,‬אם ֵכּן הוּא ַהִדּין ֶשֵׁיּשׁ ְלַהִתּיר ְלִפי ֶזה ְלַהֲחִזירוֹ ַﬠל ַגֵּבּי ַהִכּיָרה ַה ְגּרוָּפה אוֹ ְקטוָּמה אוֹ ֶשֻׁהְסָּקה‬ ‫‪ְ.‬בַּקשׁ אוֹ ְגָבָבא ְוַהְקֵּדָרה עוָֹדהּ ְבָּידוֹ ְוָהָיה ַדְﬠתּוֹ ְלַהֲחִזיָרהּ‬ ‫ֲאָבל ַהִמּ ְנָהג ְלָהֵקל עוֹד ֲאִפלּוּ ְלַהֲחִזיר תּוֹ ַתּנּוּ ִרים ֶשָׁלּנוּ ֶשִׁדּיָנם ְכּתוֹ ַהִכּיָרהקפג וַּמֲחִזי ִרים ַגּם ְלַאַחר ֶשֵׁהִסיר ַהְקֵּדָרה‬ ‫ִמָיּדוֹ ְוִה ִנּיָחהּ ַﬠל ַגֵּבּי ַק ְרַקעקפד ְוָשֲׁהָתה ָשׁם ַה ְרֵבּהקפה‪ְ 100,‬וַגם ל ֹא ָהָיה ַדְﬠתּוֹ ַבְּתִּחָלּה ְלַהֲחִזיָרהּ ַוֲאִפלּוּקפו ִפָּנּה‬ ‫ַהַתְּבִשׁיל ִלְקֵדָרה ַאֶחֶרת ְוֵאין ִלְמחוֹת ְבָּיָדם ְלִפי ֶשֵׁיּשׁ אוְֹמ ִריםקפז‪ֶ 101,‬שׁלּ ֹא ִהְצ ִריכוּ ֲחָכִמים ֶשִׁיְּהֶיה ַדְﬠתּוֹ ְלַהֲחִזיָרהּ‬ ‫ְועוָֹדהּ ְבָּידוֹ ֶאָלּא ְבֶּשׁ ְנָּטָלהּ ֵמַהִכּיָרה ִמְבּעוֹד יוֹם וָּבא ְלַהֲחִזיָרהּ ְבַּשָׁבּת ֶשָׁאז ִאם ל ֹא ָהָיה ַדְﬠתּוֹ ְלַהֲחִזיָרהּ אוֹ ֶשְׁכָּבר‬ ‫ֱהִסיָרהּ ִמָיּדוֹ ֲהֵרי ֶזה ְכּמוִֹשׁיָבהּ ְבַּשָׁבּת ְלַכְתִּחָלּהקפח ֵכּיָון ֶשִׁבְּתִחַלּת ְכִּניַסת ַהַשָּׁבּת ל ֹא ָה ְיָתה ָשׁם ְכָּלל ַﬠל ַהִכּיָרה ֲאָבל‬ ‫ְכֶּשְׁנָּטָלהּ ֵמַהִכּיָרה ִמֶשָּׁחֵשָׁכה ֵכּיָון ֶשִׁבְּתִחַלּת ְכִּניַסת ַשָׁבּת ָהָיה ַתְּבִשׁיל ֶזה ַﬠל ַהִכּיָרה ֵאינוֹ ִנ ְרֶאה ְכּמוִֹשׁיבוֹ ְבַּשָׁבּת‬ ‫ַבְּתִּחָלּה ַאף ִאם ל ֹא ָהְיָתה ַדְﬠתּוֹ ְלַהֲחִזיָרהּ ְוַגם ְכָּבר ֱהִסיָרהּ ִמָיּדוֹ וִּפָנּהוּ ִלְקֵדָרה ַאֶחֶרת ְוָלֵכן ֻמָתּר ְלַהֲחִזיָרהּ ִאם ֻהְסָּקה‬ ‫ְבַּקשׁ וּ ְגָבָבא אוֹ ֶשִׁהיא ְגרוָּפה אוֹ ְקטוָּמהקפט ְוַהַתְּבִשׁיל ִנְתַבֵּשּׁל ָכּל ָצ ְרכּוֹ ְול ֹא ִנְצַטֵנּן ְלַגְמֵרי‪.‬קצ‪102,‬‬ ‫ְוַﬠל ֶזה סוְֹמִכים ָהעוָֹלם ְלָהֵקל יוֵֹתר ְולוַֹמר ֶשַׁאף ַמה ֶשָּׁאְסרוּ ֲחָכִמים ְלַהֲחִזיר ְלתוָֹכהּ ל ֹא ָאְסרוּ ֶאָלּא ְכֶּשְׁנָּטָלהּ ִמֶמָּנּה‬ ‫ִמְבּעוֹד יוֹם ְוָה ְיָתה ְבָידוֹ ַﬠד ְלַאַחר ֶשָׁחֵשָׁכהקצא‪ 103,‬וִּמָכּל ָמקוֹם ָכּל ָאָדם ֵישׁ לוֹ ְלַהֲחִמיר ְלַﬠְצמוֹ ֶשׁלּ ֹא ְלַהֲחִזיר ְלתוֹ‬ ‫ַהִכּיָרה ְוַהַתּנּוּר ַאף ֶשׁ ְנָּטָלהּ ִמָשּׁםקצב ְלַאַחר ֶשָׁחֵשָׁכה ַאף ַﬠל ִפּי ֶשָׁה ְיָתה ַדְﬠתּוֹ ְלַהֲחִזיָרהּ ְועוָֹדהּ ְבָּידוֹ ְלִפי ֶשֵׁאין ַטַﬠם‬ ‫ַמְסִפּיק ְלַחֵלּק ֵבּין ְנָטָלהּ ִמֶשָּׁחֵשָׁכה וֵּבין ְנָטָלהּ ִמְבּעוֹד יוֹם ְלִﬠ ְנַין ֲחָזָרה ְלתוָֹכהּ‪.‬קצג‬ ‫ַוֲאִפלּוּ ְלִﬠ ְנַין ְלַהֲחִזיר ַﬠל ַגֵּבּי ַהִכּיָרה ִאם ל ֹא ָהָיה ְבַּדְﬠתּוֹ ְלַהֲחִזיָרהּ אוֹ ֶשְׁכָּבר ֱהִסיָרהּ ִמָיּדוֹ אוֹ ֶשִׁפָּנּה ִלְקֵדָרה ַאֶחֶרת‬ ‫טוֹב ְלַהֲחִמירקצד ְלִפי ֶשַׁרבּוּ ָהאוְֹמ ִריםקצה ֶשַׁאף ְלִﬠְנָין ֶזה ֵאין ִחלּוּק ֵבּין ְנָטָלהּ ִמְבּעוֹד יוֹם ִל ְנָטָלהּ ִמֶשָּׁחֵשָׁכה‪.‬קצו‬ ‫ְוֵישׁ נוֲֹה ִגים ְלָהֵקל עוֹדקצז ְלַהֲחִזיר‪ְ 104‬לָמָחר ַבּיּוֹם ְלתוֹ ַהַתּנּוּר ֶשָׁאפוּ בּוֹ ִמְבּעוֹד יוֹם ַאף ַﬠל ִפּי ֶשׁלּ ֹא ְגָרפוּהוּ ִאם‬ ‫ל ֹא ִחְמּמוּ עוֹד ַהַתּנּוּר ַאַחר ָהֲאִפָיּה ְלַהְטִמין בּוֹ ַהַחִמּין ֶשׁל ְסֻﬠַדּת ַשֲׁח ִרית ֶאָלּא ִהְטִמינוּ ְבַּתנּוּר ַאֵחר ְלִפי ֶשַׁהֶגָּחִלים‬ ‫ֶשׁ ִנְּשֲׁארוּ ִמן ַהִחמּוּם ֶשִׁחְמּמוּהוּ ְלֹצֶר ָהֲאִפָיּה ְכָּבר ָכּהוּ ְוָﬠְממוּ ַוֲהֵרי ֵהן ִכְּגרוּפוֹתקצח‪) 105,‬וִּמָכּל ָמקוֹם ִאם ַהָיּד‬ ‫סוֶֹלֶדת ָשׁם ָאסוּרקצט( ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‪ .‬ר‬ ‫ְו ִישׁ ְמִקִלּין עוֹדרא ַדֲּאִפלּוּ ִהְטִמינוּ בּוֹ ַהַחִמּין ִמָכּל ָמקוֹם ַאַחר ְסֻﬠַדּת ַשֲׁח ִרית ְבַּוַדּאי ָﬠְממוּ ָכּל ֶגָּחָליו וֻּמָתּר ְלַהֲחִזיר‬ ‫‪ְ:‬לתוֹכוֹ ְלִפי ַהִמּ ְנָהג )ִאם ֵאין ַהָיּד סוֶֹלֶדת ָשׁם(‬ ‫‪20 All [the above] applies to returning [food] to the upper surface or the inner‬‬ ‫‪space [of a range or oven]. It is, however, permitted to place [food] next to, but‬‬ ‫‪outside of [a range] on Shabbos.106 Similarly, [one may place food] next to the‬‬ ‫‪ovens of our time, even if the cooked food itself is actually touching the [outer] wall‬‬ ‫‪of the oven at its side. [This applies] even if [the oven] was heated with olive wastes‬‬ ‫‪12/14/2020, 12:34 PM‬‬

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Shulchan Aruch: Chapter 253 - Laws Governing Placement of Pots on C...

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https://www.chabad.org/library/article_cdo/aid/3447020/jewish/Shulcha...

or wood and [its coals] were neither removed nor covered. For there is no concern about one stirring the coals when [the food] is positioned outside the oven, next to it, as explained above.107 Even if one already removed [the food] from the oven while it was still day [on Friday] and placed it on the ground without having the intent to return it to its inner space or even to place it next to it, [it is permitted to place it close to the oven. This leniency applies] even if this is a food [that was cooked a while ago] and has become entirely cold.108 As long as the prohibition against cooking does not apply to it, e.g., it is dry,109 it is permitted to place it close [to the oven], because, [by doing so,] one does not appear to be initially cooking on Shabbos, since placing food outside an oven or a range is not the way one ordinarily cooks. The laws are the same as placing food next to a fire,110 as will be explained in sec. 318[:24]. There are authorities who forbid placing [food] next to a range or an oven of our time if it was heated with olive wastes or wood and the coals were not removed or covered,111 even if the person’s intent [when he removed it] was to return it to [the range or oven] or place it next to it and he held it in his hand the entire time. This is a decree, lest he stir [the coals]. True, [the Sages] were not concerned with the possibility of one stirring coals with regard to placing [food] near [a range or an oven] while it is still day [on Friday]. Nevertheless, they were more stringent with regard to placing [food] near [these cooking utensils] on Shabbos itself. The custom is to follow the first opinion. Nevertheless, in a situation where there is not a significant need, it is desirable to give weight to [the latter view]. ‫ ְוֵכן ֵאֶצל ַהַתּנּוּר ֶשָׁלּנוּרד‬106,‫כ ְוָכל ֶזה ְלַהֲחִזיר ַﬠל ַגָּבּהּ אוֹ ְלתוָֹכהּ ֲאָבל ֻמָתּר ִלְסמוֹ ֶאְצָלהּרב חוָּצה ָלהּ ְבַּשָׁבּתרג‬ ‫ַאף ִאם גּוּף ַהַתְּבִשׁיל נוֵֹגַﬠ ְבֹּדֶפן ַהַתּנּוּר ִמן ַהַצּדרה ַוֲאִפלּוּ ֻהַסּק ְבֶּגֶפת ְוֵﬠִצים ְוֵאינוֹ ָגרוּף ְוָקטוּםרו ֶשֵׁאין ָלחוּשׁ ְלִחתּוּי‬ ‫ ַוֲאִפלּוּ ְכָּבר ִסֵלּק ַתְּבִשׁיל ֶזה ֵמַהַתּנּוּר ִמְבּעוֹד יוֹם ְוִה ִנּיחוֹ ַﬠל ַגֵּבּי‬107,‫ְבּסוֵֹמ חוָּצה לוֹ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלהרז‬ 108‫ַק ְרַקערח ְול ֹא ָהָיה ַדְﬠתּוֹ ְלַהֲחִזירוֹ ְלתוֹכוֹ ְול ֹא ֲאִפלּוּ ְלָסְמכוֹ ֶאְצלוֹ ַוֲאִפלּוּ הוּא )ג( ַתְּבִשׁיל ָיָשׁן ְו ִנְצַטֵנּן ְלַגְמֵרי‬ ‫ ֲהֵרי ֶזה ֻמָתּר ִלְסמוֹ ְלִפי ֶשֵׁאינוֹ ִנ ְרֶאה ִכְּמַבֵשּׁל‬109,‫ֶאָלּא ֶשׁהוּא ְבִּﬠְנָין ֶשֵׁאין בּוֹ ִמשּׁוּם ִבּשּׁוּל ְכּגוֹן ֶשׁהוּא ָיֵבשׁרט‬ ‫ ֶשִׁיְּתָבֵּאר ְבִּסָמּן‬110‫ְבַּשָׁבּת ְלַכְתִּחָלּהרי ֶשֵׁאין ֶדֶּר ְלַבֵשּׁל חוּץ ְלַהַתּנּוּר ְוַהִכּיָרה ַוֲהֵרי ִדינוֹ ְכּסוֵֹמ ְכֶּנֶגד ַהְמּדוָּרה‬ ‫ריא‬.[‫)שי''ז( ]שי''ח‬ ‫ ְוֻהְסּקוּ ְבֶּגֶפת ְוֵﬠִצים ַאף ֶשָׁה ְיָתה‬111,‫ְוֵישׁ אוְֹס ִריםריב ִלְסמוֹ ֵאֶצל ִכּיָרה אוֹ ַתּנּוּר ֶשָׁלּנוּ ֶשֵׁאיָנן ְגּרוִּפים וְּקטוִּמיםריג‬ ‫ַדְﬠתּוֹ ְלַהֲחִזיָרהּ אוֹ ְלָסְמָכהּ ְועוָֹדהּ ְבָּידוֹ ִמשּׁוּם ְגֵּזָרה ֶשָׁמּא ַיְחֶתּה ֶשַׁאף ֶשְׁלִּﬠְנַין ִלְסמוֹ ָשׁם ִמְבּעוֹד יוֹם ל ֹא ָחְשׁשׁוּ‬ ‫ ִמָכּל ָמקוֹם ְלִﬠ ְנַין ִלְסמוֹ ְבַּשָׁבּת ֶהֱחִמירוֹ יוֵֹתר‬107,‫ְלִחתּוּיריד‬. ‫רטז‬:‫ְוַהִמְּנָהג ִכְּסָבָרא ָה ִראשׁוָֹנהרטו וִּמָכּל ָמקוֹם ְבָּמקוֹם ֶשֵׁאין ָשׁם ֹצֶר ָכּל ָכּ טוֹב ָלחוּשׁ ְלִדְבֵריֶהם‬ 21 All of the above applies when one returns food on Shabbos to a place hot enough to cause a hand to recoil, (i.e., that if the food that the person was placing there was cold, it would heat up until [it reached a temperature that would cause] a hand to recoil from its touch).112 If, however, the temperature is not so hot that a hand would recoil from its touch, it is permitted to place food there, even [next to] an oven of [the Talmudic]era, even though [the coals] were not removed or covered. [Moreover,] it is even permitted to return [food] to the top of a range from which [the coals] were removed or covered if the place was not so hot that a hand would recoil from its touch, even though he: a) removed [the food] from [the range] while it was still day [on Friday] and placed it on the ground,

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b) [he did so] without having the intent to return it [to the range] at all, [and] even if c) he already transferred [the food] to another pot, and moreover, d) it is a food [that was cooked a while ago] and has become entirely cold, and e) even if it contains liquid. [The rationale for the leniency is that] when the temperature is not so hot that a hand will recoil from its touch, it does not seem like one is initially cooking [the food] there.113 ([It is forbidden,] however, to return food to the inner space of a range or an oven, not even one of the present age. There is no difference whether it is hot enough [there] to cause a hand to recoil from its touch or not.)114 ‫כא ְוָכל ֶזה ְכֶּשַׁמֲּחִזיר ְבַּשָׁבּת ְלָמקוֹם ֶשַׁהָיּד סוֶֹלֶדת ָשׁם )ד( )ְדַּה ְינוּ ֶשִׁאם ַתְּבִשׁיל ֶזה ֶשַׁמֲּחִזיר ָהָיה צוֵֹנןריז ָהָיה ָיכוֹל‬ ‫ ֲאָבל ִאם ֵאין ַהָיּד סוֶֹלֶדת ָשׁם ְלִדְבֵרי ַהֹכּל ֻמָתּר ִלְסמוֹ ָשׁםריט‬112(‫ְלִהְתַחֵמּם ָשׁם ָכּל ָכּ ַﬠד ֶשַׁהָיּד סוֶֹלֶדת בּוֹריח‬ ‫רכא‬.‫ֲאִפלּוּ ַבַּתּנּוּר ֶשִׁבּיֵמיֶהםרכ ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ָגרוּף ְוָקטוּם‬ ‫ַוֲאִפלּוּ ַﬠל ַגֵּבּי ַהִכּיָרה )ה( ַה ְגּרוָּפה אוֹ ְקטוָּמה ֻמָתּר ְלַהֲחִזיר ִאם ֵאין ַהָיּד סוֶֹלֶדת ָשׁםרכב ַאף ַﬠל ִפּי ֶשְׁכָּבר ִסֵלּק‬ ‫ַתְּבִשׁיל ֶזה ִמְבּעוֹד יוֹם ְוִה ִנּיחוֹ ַﬠל ַגֵּבּי ַק ְרַקע ְול ֹא ָהָיה ְבַּדְﬠתּוֹ ְלַהֲחִזירוֹ ְכָּלל ַוֲאִפלּוּ ִפָּנּהוּ ִלְקֵדָרה ַאֶחֶרת ַוֲאִפלּוּ הוּא‬ ‫ַתְּבִשׁיל ָיָשׁן ְו ִנְצַטֵנּן ְלַגְמֵרי ַוֲאִפלּוּ ֵישׁ בּוֹ ָמָרק ְלִפי ֶשְׁכֶּשֵׁאין ָשׁם ֹחם ָכּל ָכּ ֶשַׁהָיּד סוֶֹלֶדת בּוֹ ֵאינוֹ ִנ ְרֶאה ִכְּמַבֵשּׁל ָשׁם‬ 113.‫ְלַכְתִּחָלּה‬ (‫ֲאָבל ְלִﬠ ְנַין ְלַהֲחִזיר ְלתוֹ ַהִכּיָרה אוֹ ְלתוֹ ַהַתּנּוּר ֲאִפלּוּ ֶשָׁלּנוּ ֵאין ִחלּוּק ֵבּין ַהָיּד סוֶֹלֶדת בּוֹ ְלֵאין ַהָיּד סוֶֹלֶדת‬ ‫)בּוֹרכג‬:114 22 All the above applies to returning [food to a range] on Shabbos itself. If, however, one removed a pot from a range while it was still day [on Friday] and changed his mind and sought to return it [to the range] close to nightfall, before the acceptance of Shabbos,115he is permitted to do so,116 even though: a) he placed it on the ground, and b) it already cooled entirely, and c) he already transferred [the food] to another pot. [Moreover, one is permitted to return the food] even to the inner space of [a range] or even to an oven of the Talmudicera, although its [glowing coals] were neither removed nor covered. There are authorities who maintain that even though [the pot] is now boiling, whenever it is so close to nightfall that if the pot were cold, it would not be possible for it to come to a boil while it is still day, it is forbidden to return it, neither to this range, nor to another range, unless the conditions for returning [it to the range] on Shabbos itself are met.117 This is a decree, lest one come to return [food to the range] on Shabbos itself. If, however, [there was ample time and the food] could come to a boil again during the day [on Friday, returning the food to the range is permitted. Even if] there is insufficient time for [the pot] to boil before the acceptance of Shabbos, it is not of consequence.118 The [prevailing] custom is to rule leniently, following the first opinion.119 Nevertheless, in a situation where there is not that great of a necessity [for leniency], it is desirable to be stringent. Therefore, it is desirable to be careful not to remove a pot from a range or an oven where it cooked and, close to nightfall, place it on the winter-oven [of a home] whose [glowing coals] were neither removed nor covered if it is hot enough that a hand would recoil from its touch, unless one places

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another object under the pot,120 as is necessary [when one desires to place food there] on Shabbos itself, as will be explained.121 ‫כב ְוָכל ֶזה ְלַהֲחִזיר ְבַּשָׁבּת ַﬠְצָמהּ ֲאָבל ִאם ָﬠַקר ַהְקֵּדָרה ֵמַﬠל ַגֵּבּי ַהִכּיָרה ִמְבּעוֹד יוֹם ְוִנְמַל ְוֶהֱחִזיָרהּ ָסמוּ ַלֲחֵשָׁכה‬ ‫ ַאף ַﬠל ִפּי ֶשְׁכָּבר ִה ִנּיָחהּ ַﬠל ַגֵּבּי ַק ְרַקע ַוֲאִפלּוּ ִנְצַט ְנָנה ְלַגְמֵרי ַוֲאִפלּוּ ִפָּנּהוּ ִלְקֵדָרה ַאֶחֶרת‬115,‫ֹקֶדם ַקָבַּלת ַשָׁבּתרכד‬ ‫רכו‬.‫ ֲאִפלּוּ ְלתוָֹכהּ אוֹ ֲאִפלּוּ ְלתוֹ ַהַתּנּוּר ֶשִׁבּיֵמיֶהם ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ָגרוּף ְוָקטוּם‬116,‫ָיכוֹל ְלַהֲחִזיָרהּרכה‬ ‫ְוֵישׁ אוְֹמ ִריםרכז ֶשָׁכּל ֶשׁהוּא ָסמוּ ַלֲחֵשָׁכה ָכּל ָכּ ֶשִׁאם ָה ְיָתה ַהְקֵּדָרה צוֶֹנֶנת ל ֹא ָהָיה ֶאְפָשׁר ְלַה ְרִתּיָחהּ ִמְבּעוֹד יוֹם‬ ‫ָאסוּר ְלַהֲחִזיָרהּ ְלִכיָרה זוֹ ְול ֹא ְלִכיָרה ַאֶחֶרתרכח ַאף ֶשַׁﬠְכָשׁו ִהיא רוַֹתַחת ֶאָלּא ַﬠל ֶדֶּר ֶשֻׁמָּתּר ְלַהֲחִזיר ְבַּשָׁבּת‬ ‫ ִמשּׁוּם ְגֵּזָרה ֶשָׁמּא ָיֹבאוּ ְלַהֲחִזיר ַאף ְבַּשָׁבּת ַﬠְצָמהּרכט ֲאָבל ִאם ָהָיה ָיכוֹל ְלַה ְרִתּיָחהּ ִמְבּעוֹד יוֹם ֶאָלּא ֶשֵׁאין‬117‫ַﬠְצָמהּ‬ 118,‫רל‬.‫ָשׁהוּת ְלַה ְרִתּיָחהּ ֹקֶדם ַקָבַּלת ַשָׁבּת ֵאין ְבָּכ ְכּלוּם‬ (‫רלב )ו‬.‫ וִּמָכּל ָמקוֹם ְבָּמקוֹם ֶשֵׁאין ָשׁם ֹצֶר ָכּל ָכּ טוֹב ְלַהֲחִמיר‬119,‫ְוַהִמּ ְנָהג ְלָהֵקל ְלַגְמֵרי ִכְּסָבָרא ָה ִראשׁוָֹנהרלא‬ ‫ְוָלֵכן טוֹב ִלָזֵּהר ֶשׁלּ ֹא ִלטּוֹל ַהְקֵּדָרה ֵמַהִכּיָרה אוֹ ַהַתּנּוּר ֶשׁ ִנְּתַבְּשָּׁלה ָשׁם ְוִלְתָּנהּ ָסמוּ ַלֲחֵשָׁכה ַﬠל ַגֵּבּי ַתּנּוּר ֵבּית ַהֹחֶרף‬ ‫ ְכּמוֹ ֶשָׁצּ ִרי‬120,‫ֶשׁהוּא ֵאינוֹ ָגרוּף ְוָקטוּםרלג ִאם ַהָיּד סוֶֹלֶדת ָשׁם ֶאָלּא ִאם ֵכּן ַמ ִנּיַח ָשׁם שׁוּם ָדָּבר ַתַּחת ַהְקֵּדָרהרלד‬ 121,‫רלה‬:‫ְלַה ִנּיַח ְבַּשָׁבּת ַﬠְצָמהּ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר‬ 23 According to all opinions, however, [on Friday] close to nightfall, one may place122 [food] next to an oven whose [glowing coals] were neither removed nor covered, although [it is so hot] that a hand would recoil from its touch,123 even though there are opinions that forbid placing [food] there on Shabbos itself.124 How much more so [is it permitted to] place food close to and in front of a fireplace,125 [even] where [it is so hot] that a hand would recoil from its touch. Even on Shabbos itself it would be permitted to place it there in a situation where [the prohibition against] cooking does not apply, as stated in sec. 318[:24]. And [on Friday,] close to nightfall, this is permitted even when [the prohibition] against cooking would apply,126 e.g., the food contains liquid and has cooled off entirely, or it has not yet reached the stage of maachal ben Derusai’i. If [the food]127 is entirely raw, according to all opinions, [on Friday] directly before nightfall, it is even permitted to return it to a range[whose coals] were neither removed nor covered.128 For, as explained above,129 there is absolutely no concern that one will stir the coals when [food] is entirely raw.130 ‫ ֻמָתּר )ז( ְלִדְבֵרי‬123‫ ֵאֶצל ַתּנּוּר ֶשֵׁאינוֹ ָגרוּף ְוָקטוּם ָסמוּ ַלֲחֵשָׁכה ַאף ַﬠל ִפּי ֶשַׁהָיּד סוֶֹלֶדת ָשׁם‬122  ‫כג ֲאָבל ִלְסמוֹ‬ ‫ ְבָּמקוֹם ֶשַׁהָיּד סוֶֹלֶדת בּוֹ‬125,‫ ְוָכל ֶשֵׁכּן ִלְסמוֹ ְכֶּנֶגד ַהְמּדוָּרה‬124,‫ַהֹכּלרלו ַאף ַﬠל ִפּי ֶשֵׁיּשׁ אוְֹס ִרים ְבַּשָׁבּת ַﬠְצָמהּרלז‬ ‫ֶשֲׁאִפלּוּ ְבַּשָׁבּת ַﬠְצָמהּ ֻמָתּר ִאם הוּא ְבִּﬠְנָין ֶשֵׁאין בּוֹ ִמשּׁוּם ִבּשּׁוּל ְכּמוֹ ֶשָׁכּתוּב ְבִּסָמּן שי"חרלח ְוָסמוּ ַלֲחֵשָׁכה ֻמָתּר‬ ‫ ְכּגוֹן ֶשֵׁיּשׁ בּוֹ ָמָרק ְו ִנְצַטֵנּן ְלַגְמֵרירלט אוֹ ֲאִפלּוּ ֲﬠַד ִין ל ֹא ִנְתַבֵּשּׁל ְכַּמֲאַכל‬126‫ַאף ִאם הוּא ְבִּﬠ ְנָין ֶשֵׁיּשׁ בּוֹ ִמשּׁוּם ִבּשּׁוּל‬ ‫ הוּא ַחי ְלַגְמֵרי ֻמָתּר ֲאִפלּוּ ְלַהֲחִזירוֹ ַﬠל ַגֵּבּי ִכיָרה ֶשֵׁאיָנהּ ְגּרוָּפה וְּקטוָּמה ָסמוּ ַלֲחֵשָׁכה ַמָמּשׁ‬127‫ֶבּן ְדּרוָּסִאירמ ְוִאם‬ 129,‫רמב‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬130 ‫ ֶשְׁבַּחי ֵאין ָלחוּשׁ ְכָּלל ְלִחתּוּי‬128,‫)ח( ְלִדְבֵרי ַהֹכּלרמא‬ 24 If one transgressed and returned food on Shabbos to a place where (all authorities agree) that it is forbidden for it to be returned,131 [the food] is forbidden until the time that it would take [to reheat it passes] Saturday night whether he acted unwittingly or intentionally.132 When does the above apply? When further heating [of the food] is beneficial to it (metzamek viyafeh lo).133 If, however, [further heating] is detrimental to it, the food is permitted, even on [Shabbos], for the person does not benefit from the prohibited act.134 [Moreover,] some authorities question whether [food] that benefits from further heating should be prohibited after the fact if the person [violated the prohibition] 12/14/2020, 12:34 PM

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unknowingly, since it was already fully cooked.135 One may rely on their view to permit others for whose sake the food was not returned [to the range, to partake of the food on Shabbos]. Nevertheless, [the food] should not be permitted to the members of the person’s household, because it was returned [to the range] for their sake as well. ‫ )ָשׁם ְלִדְבֵרי ַהֹכּלרמד( ֵבּין ְבּשׁוֵֹגגרמה ֵבּין ְבֵּמִזיד‬131‫כד )ט( ִאם ָﬠַבר ְוֶהֱחִזיררמג ְבַּשָׁבּת ְלָמקוֹם ֶשָׁאסוּר ְלַהֲחִזיר‬ ‫ ֲאָבל ִאם ִמְצַטֵמּק ְוַרע לוֹ‬133‫ ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים ְבִּמְצַטֵמּק ְוָיֶפה לוֹ‬132,‫ָאסוּר ַﬠד מוָֹצֵאי ַשָׁבּת ִבְּכֵדי ֶשֵׁיָּﬠשׂוּרמו‬ 134,‫רמז‬.‫ֻמָתּר ֲאִפלּוּ בּוֹ ַביּוֹם ֶשֲׁהֵרי ל ֹא ֶנֱהֶנה ִמן ָהִאסּוּר‬ ‫ְוֵישׁ ִמְסַתְּפִּקיןרמח ֲאִפלּוּ ְבִּמְצַטֵמּק ְוָיֶפה לוֹ ִאם ֵישׁ ֶלֱאסוֹר ְכָּלל ְבִּדיֲﬠַבד ִאם ָהָיה שׁוֵֹגג ַבָּדָּבר ֵמַאַחר ֶשָׁהָיה ְמֻבָשּׁל ְכָּבר‬ ‫ ְוֵישׁ ִלְסמוֹ ַﬠל ֶזה ְלַהִתּיר ַלֲאֵח ִרים ֶשׁלּ ֹא ֻהְחַזר ִבְּשִׁביָלםרמט וִּמָכּל ָמקוֹם ִלְבֵני ֵביתוֹ ֵאין ְלַהִתּיר ֶשַׁגּם‬135‫ָכּל ָצ ְרכּוֹ‬ ‫רנ‬:‫ִבְּשִׁביָלם ֻהְחַזר‬ 25 All of the above136 applies [only] when the Jew himself returns [the food to the heating device]. If, however, he has a non-Jew return it – even if he intentionally violates the prohibition [against giving him such instructions – the food] is permitted [to be eaten on Shabbos,] even if further heating would benefit it, provided it was fully cooked [before it was returned. The rationale for the leniency is] that the person does not benefit that much from [reheating the food] since it was already fit to be eaten. When does the above apply? When initially the food was somewhat warm and thus fit to eat.137 [A more stringent ruling applies when,] by contrast, [the food] was entirely cold and thus not fit to be eaten,138 and the non-Jew warmed it – even on his own initiative – on Shabbos for the sake of a Jew, [returning it] to a place where (all authorities agree)139 it is forbidden to return it on Shabbos. If the Jewish owner of the food sees [the non-Jew’s action] and remains silent,140 it is forbidden for any person to partake of it – even after it cools141 – until he waits the time it would take [to reheat it] on Saturday night. [The prohibition was instuted because the non-Jew’s action was beneficial to the food]. If, however, the Jewish owner of the food did not know that [the food] was entirely cold when the non-Jew returned it or he did not at all see him return it, [the food] is permitted [to be eaten on Shabbos]. It can be assumed that the Jew does not desire that the non-Jew warm his food after it has cooled entirely,142 and [the non-Jew] does not have the power to cause the food belonging to the Jew to become forbidden against his will. [Leniency is also granted] (even if the Jew instructed the non-Jew to return [the food]) and [the non-Jew] (or even the Jew himself)143 returned [the food] to a place where certain authorities permit it to be returned as an initial preference. For example, he placed fully cooked food that contained liquid, but had cooled entirely, next to an oven whose [glowing coals] were neither removed nor covered, or he placed it in front of a fire and it warms there to the extent that a hand would recoil from its heat. Although (a Jew) would be liable to bring a sin-offering [for performing this activity],144 nevertheless, since there are authorities who permit such actions as an initial preference, as stated in sec. 318[:9],145 their words may be relied upon after the fact. (Thus, a deed performed by a non-Jew, even when so instructed by a Jew, will not cause [the food] to be forbidden.) ‫ ְכֶּשֶׁהֱחִזיר ַה ִיְּשָׂרֵאל ְבַּﬠְצמוֹ ֲאָבל ִאם ֶהֱחִזיר ַﬠל ְיֵדי ָנְכ ִרירנא ֲאִפלּוּ ְבֵּמִזיד ֻמָתּררנב ֲאִפלּוּ ִמְצַטֵמּק ְוָיֶפה‬136‫כה ְוָכל ֶזה‬ ‫רנה‬.‫לוֹרנג ִאם ָהָיה ְמֻבָשּׁל ָכּל ָצ ְרכּוֹ ֶשֵׁאינוֹ ֶנֱהֶנה ִמֶמּנּוּ ָכּל ָכּ רנד ֵכּיָון ֶשְׁכָּבר ָהָיה ָראוּי ֶלֱאכוֹל‬

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‫ ֲאָבל ִאם ָהָיה צוֵֹנן ְלַגְמֵרי ֶשׁלּ ֹא ָהָיה ָראוּי‬137,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים ְכֶּשָׁהָיה ַחם ְקָצת ִמְתִּחָלּה ֶשָׁהָיה ָראוּי ֶלֱאכוֹלרנו‬ ‫ ְוִחְמּמוֹ ַהָנְּכ ִרי ֲאִפלּוּ ֵמַﬠְצמוֹ ְבַּשָׁבּת ִבְּשִׁביל ִיְשָׂרֵאל ְבָּמקוֹם ֶשָׁאסוּר ְלַהֲחִזיר ָשׁם ְבַּשָׁבּת )ְלִדְבֵרי‬138,‫ֶלֱאכוֹל‬ ‫ ֵכּיָון ֶשׁהוִֹﬠילוּ ַמֲﬠֵשׂה ַהָנְּכ ִרי ָאסוּר ְלָכל ָאָדם ְלָאְכלוֹ ֲאִפלּוּ ְלַאַחר‬140‫ ְוַה ִיְּשָׂרֵאל ַבַּﬠל ַהַתְּבִשׁיל ָרָאה ְוָשַׁתק‬139(‫ַהֹכּל‬ ‫ ַﬠד ֶשַׁיְּמִתּינוּ ְבּמוָֹצֵאי ַשָׁבּת ִבְּכֵדי ֶשֵׁיָּﬠשׂוּ‬141,‫ֶשׁ ִיְּצַטֵנּןרנז‬. ‫ֲאָבל ִאם ַה ִיְּשָׂרֵאל ַבַּﬠל ַהַתְּבִשׁיל ל ֹא ָיַדע ְכֶּשֶׁהֱחִזירוֹ ַהָנְּכ ִרי ֶשׁהוּא צוֵֹנן ְלַגְמֵרי אוֹ ֶשׁלּ ֹא ָרָאהוּ ְכָּלל ְכֶּשֶׁהֱחִזירוֹ ֲהֵרי ֶזה‬ ‫ ְול ֹא ָכּל ֵהיֶמנּוּ‬142‫ֻמָתּר ֶשִׁמּן ַהְסָּתם ֵאין ַה ִיְּשָׂרֵאל רוֶֹצה ְכָּלל ֶשְׁיַּחֵמּם ַהָנְּכ ִרי ֶאת ַתְּבִשׁילוֹ ְלַאַחר ֶשִׁנְּצַטֵנּן ְלַגְמֵרי‬ ‫רנח‬.‫ֶשֶׁיֱּאסוֹר ֶאת ַהַתְּבִשׁיל ֶשׁל ִיְשָׂרֵאל ְבַּﬠל ָכּ ְרחוֹ‬ (‫ ְלָמקוֹם ֶשֵׁיּשׁ ַמִתּי ִרים ֲאִפלּוּ )ַוֲאִפלּוּ ִאם ִצָוּה ֶאת ַהָנְּכ ִרי ְלַהֲחִזיר‬143(‫ִאם ֶהֱחִזיר )ֲאִפלּוּ ַה ִיְּשָׂרֵאל ְבַּﬠְצמוֹרנט‬ ‫ְלַכְתִּחָלּה ְכּגוֹן ֶשָׁסַּמ ֵאֶצל ַתּנּוּר ֶשֵׁאינוֹ ָגרוּף ְוָקטוּםרס אוֹ ְכֶּנֶגד ַהְמּדוָּרהרסא ַתְּבִשׁיל ֶשׁ ִנְּתַבֵּשּׁל ָכּל ָצ ְרכּוֹ ְוֵישׁ בּוֹ ָמָרק‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון‬144(‫ְו ִנְצַטֵנּן ְלַגְמֵרי ְו ִנְתַחֵמּם ָשׁם ַﬠד ֶשַׁהָיּד סוֶֹלֶדת בּוֹ ֶשַׁאף ַﬠל ִפּי ֶשֵׁיּשׁ ָבּהּ ִחיּוּב ַחָטּאת )ְל ִיְשָׂרֵאל‬ ‫ ֵישׁ ִלְסמוֹ ַﬠל ִדְּבֵריֶהם ְבִּדיֲﬠַבד )ֶשׁלּ ֹא ֶלֱאסוֹר‬145,‫ֶשֵׁיּשׁ ַמִתּי ִרים ֲאִפלּוּ ְלַכְתִּחָלּה ְכּמוֹ ֶשָׁכּתוּב ְבִּסָמּן שי"חרסב‬ ‫רסג‬:(‫ַמֲﬠֵשׂה ַהָנְּכ ִרי ֲאִפלּוּ ִצָוּהוּ ִיְשָׂרֵאל‬ 26 [Our Rabbis gave the following advice] when a person – adhering to one of the permitted modes described above146 – left food in a pot on a rangewhose [glowing coals] had neither been removed nor covered, and he awakened [on Shabbos]morning and saw that the food had burned. Fearing that it will burn further, he [may do the following: He] may remove the pot from the range,147 place an empty pot that has been used previously148 over the opening to the range, and then place the pot containing the cooked food on top149 of the empty pot.150 [He should] {not} [place] a new [pot over the opening of the range] for the reason to be explained in sec. 502[:9].151 In this instance, there is no prohibition against returning [the pot] on Shabbos to a range whose [glowing coals] were neither removed nor covered. Since the empty pot [located] below the pot containing the food covers the opening to the range, it is as if [the coals of the range] were removed or covered.152 Similarly, it is permitted on Shabbos to place a cooked dish over the opening of a pot of cholent whose heat is being preserved on a fire (of a range) in the manner to be explained in sec. 257[:10], even though it is so hot that a hand will recoil from its heat. There is no concern that one might stir the coals, since there is [another] pot intervening between the food and the coals.153 [Moreover,] even if one removed this cooked dish from the range while it was still day [on Friday] a) without intending to return it [to the range], b) placed it on the ground, even c) if he transferred it from one pot to another,154 and even d) if the food had been cooked a while ago and had become entirely cold, [despite all these factors, as long as the prohibition] against cooking is not involved [in reheating it], e.g., it has no liquid,155 [it is permitted to place it on a pot on a range on Shabbos]. True, in all the above situations it is forbidden to return it even to a range whose [glowing coals] were removed or covered, because it appears as if one is initially cooking on Shabbos.156Nevertheless, when one places [a pot] on a [second] pot that is above the coals (of a range), it does not appear as if one is initially cooking, because this is not the manner in which one cooks. According to the above, it is possible to say that on Shabbos any[food] that is permitted to be placed on a pot whose heat is being preserved by coals may be placed on top of the ovens of the present age which have a covering,157 or may [be placed] on top of a winter heating stove158 – even if [its coals] were not removed or covered, and even if there is fire burning within them, and even if a hand would recoil from there.159 Since the covering separates between the fire and the pot

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‫‪https://www.chabad.org/library/article_cdo/aid/3447020/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 253 - Laws Governing Placement of Pots on C...‬‬

‫‪containing the food, [returning the food is permitted, because this is not the way in‬‬ ‫‪which one cooks].160‬‬ ‫‪There are authorities who maintain that even though [the covering] is not so hot‬‬ ‫‪that a hand would recoil from its heat, something must be placed under the pot to‬‬ ‫‪separate between it and the [glowing] coals in the oven. This will serve as a‬‬ ‫‪distinction [and a reminder,] so that the person will not come to stir [the coals].‬‬ ‫]‪The covering itself, since it exists beforehand, is not considered a [sufficient‬‬ ‫‪separation and distinction to prevent one from stirring [the coals]. Fundamentally,‬‬ ‫‪the halachah follows this view.161‬‬ ‫‪Nevertheless, it has become customary for people to take leniencies and place‬‬ ‫‪[food] on top of [the oven] without [placing] an intervening substance162 [in‬‬ ‫‪addition to the covering] before the oven is lit, even though the food will become‬‬ ‫‪warm when the oven is heated and then there is concern that one might stir [the‬‬ ‫‪coals]. Despite this [concern], one should not admonish [such individuals], because‬‬ ‫‪they have an authority upon whom to rely.‬‬ ‫כו ַהַמְּשִׁכּים ַבֹּבֶּקר ְוָרָאה ֶשִׁהְקִדּיָחה ַתְּבִשׁילוֹ ֶשִׁבְּקֵדָרה ֶשַׁﬠל ִפּי ַהִכּיָרה ֶשֵׁאיָנהּ ְגּרוָּפה וְּקטוָּמה ֶשִׁהְשָׁהה ָﬠֶליָה ְבֶּאָחד‬ ‫ִמַדּ ְרֵכי ַהֶהֵתּר ֶשׁ ִנְּתָבֲּארוּ ְלַמְﬠָלהרסד‪ 146,‬וִּמְתָיֵרא ֶפּן ַיְק ִדּיַח יוֵֹתר ָיכוֹל ְלָהִסיר ַהְקֵּדָרה ֵמַהִכּיָרהרסה‪ 147,‬וְּלַה ִנּיַח‬ ‫ְקֵדָרה ְיָשָׁנה ֵריָקִנית‪ַ 148‬ﬠל ִפּי ַהִכּיָרהרסו ] ְול ֹא[ ֲחָדָשׁהרסז ִמַטַּﬠם ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן תק"ברסח‪ְ 151,‬וָאז ָיִשׂים‬ ‫ַהְקֵּדָרה ֶשַׁהַתְּבִשׁיל ְבּתוָֹכהּ ַﬠל ַגֵּבּי‪ַ 149‬הְקֵּדָרה ָהֵריָק ִנית‪.‬רסט‪ְ 150,‬וֵאין ַכּאן ִאסּוּר ְבַּמה ֶשַּׁמֲּחִזיר ְבַּשָׁבּת ְלִכיָרה‬ ‫ֶשֵׁאיָנהּ ְגּרוָּפה וְּקטוָּמה ְדֵּכיָון ֶשַׁהְקֵּדָרה ָהֵריָק ִנית סוֶֹתֶמת ִפּי ַהִכּיָרה ַתַּחת ַהְקֵּדָרה ֶשַׁהַתְּבִשׁיל ְבּתוָֹכהּ ֲהֵרי ֶזה ִכְּגרוָּפה‬ ‫וְּקטוָּמה‪.‬רע‪152,‬‬ ‫ְוֵכן ֻמָתּר ִלֵתּן ַתְּבִשׁיל ְבַּשָׁבּת ַﬠל ִפּי ְקֵדַרתרעא ַחִמּיןרעב ַהְטּמוָּנה ַﬠל ַגֵּבּי ָהֵאשׁרעג )ֶשַׁבִּכּיָרה( ַﬠל ֶדֶּר ֶשִׁיְּתָבֵּאר‬ ‫ְבִּסָמּן רנ"זרעד ַאף ַﬠל ִפּי ֶשַׁהָיּד סוֶֹלֶדת ָשׁםרעה ְוֵאין חוְֹשִׁשׁין ְלִחתּוּי ַבֶּגָּחִליםרעו ֵכּיָון ֶשַׁהְקֵּדָרה ַמְפֶסֶקתרעז ֵבּין‬ ‫ַתְּבִשׁיל ֶזה ְלַהֶגָּחִלים‪153.‬‬ ‫ַוֲאִפלּוּ ִאם ֵהִסיר ַתְּבִשׁיל ֶזה ֵמַהִכּיָרה ִמְבּעוֹד יוֹםרעח ְול ֹא ָהָיה ְבַּדְﬠתּוֹ ְלַהֲחִזירוֹ ְוִה ִנּיחוֹ ַﬠל ַגֵּבּי ַק ְרַקע ַוֲאִפלּוּ ִפָּנּהוּ‬ ‫ִמְקֵּדָרה ִלְקֵדָרה‪ַ 154‬וֲאִפלּוּ הוּא ַתְּבִשׁיל ָיָשׁן ְו ִנְצַטֵנּן ְלַגְמֵרי ֶאָלּא ֶשׁהוּא ְבִּﬠ ְנָין ֶשֵׁאין בּוֹ ִמשּׁוּם ִבּשּׁוּל ְכּגוֹן ֶשֵׁאין בּוֹ‬ ‫ָמָרקרעט‪ֶ 155,‬שַׁאף ֶשְׁבָּכל ֶאָחד ֵמֵאלּוּ ָאסוּר ְלַהֲחִזירוֹ ְבַּשָׁבּת ֲאִפלּוּ ַﬠל ַגֵּבּי ִכּיָרה ַה ְגּרוָּפה וְּקטוָּמה ִמְפֵּני ֶשׁ ִנּ ְרֶאה‬ ‫ִכְּמַבֵשּׁל ְלַכְתִּחָלּה ְבַּשָׁבּתרפ‪ִ 156,‬מָכּל ָמקוֹם ְכֶּשַׁמּ ִנּיחוֹ ַﬠל ַגֵּבּי ַהְקֵּדָרה ֶשַׁﬠל ַגֵּבּי ַהֶגָּחִלים )ֶשַׁבִּכּיָרה( ֵאינוֹ ִנ ְרֶאה‬ ‫ִכְּמַבֵשּׁל ְלַכְתִּחָלּה ְלִפי ֶשֵׁאין ֶדֶּר ִבּשּׁוּל ְבָּכ ‪.‬רפא‬ ‫וְּלִפי ֶזה ֵישׁ לוַֹמר ְבַּתנּוּר ֶשָׁלּנוּ ֶשֵׁיּשׁ ָﬠָליו ַמֲﬠִזיָבה‪ֶ 157‬שַׁאף ִאם ֵאינוֹ ָגרוּף ְוָקטוּם ְוֵכן ַתּנּוּר ֵבּית ַהֹחֶרף‪ֶ 158‬שֵׁאינוֹ‬ ‫ָגרוּף ְוָקטוּם ַוֲאִפלּוּ ָהֵאשׁ ְבּתוֹכוֹ ֻמָתּר ִלֵתּן ַﬠל ַגָּבּיו ְבַּשָׁבּתרפב ַאף ַﬠל ִפּי ֶשַׁהָיּד סוֶֹלֶדת ָשׁםרפג‪ָ 159,‬כּל )י( ַמה‬ ‫ֶשֻּׁמָּתּר ִלֵתּן ַﬠל ִפּי ְקֵדָרה ַהְטּמוָּנה ַﬠל ַגֵּבּי ַהֶגָּחִלים ֵכּיָון ֶשַׁהַמֲּﬠִזיָבה ַמְפֶסֶקת ֵבּין ָהֵאשׁ ְלַהְקֵּדָרה ֶשַׁהַתְּבִשׁיל‬ ‫ְבּתוָֹכהּ‪.‬רפד‪160,‬‬ ‫ְוֵישׁ אוְֹמ ִריםרפה ֶשַׁאף ַﬠל ִפּי ֶשֵׁאין ַהָיּד סוֶֹלֶדת ָשׁםרפו ָצ ִרי ֶשַׁיִּנּיַח ַﬠָתּה שׁוּם ָדָּבר ַתַּחת ַהְקֵּדָרה ְלַהְפִסיק ֵבּיָנהּ‬ ‫ְלַהֶגָּחִלים ֶשַׁבַּתּנּוּר ְכֵּדי ֶשׁ ִיְּהֶיה לוֹ ֶהֵכּר ְבֶּזהרפז ְול ֹא ָיב ֹא ַלְחתּוֹת ֲאָבל ַהַמֲּﬠִזיָבה ֶשִׁהיא ֲﬠשׂוָּיה ִמְכָּבר ֵאיָנהּ ֲחשׁוָּבה‬ ‫ֶהְפֵסק ְוֶהֵכּר ְלָמ ְנעוֹ ִמַלְּחתּוֹת ְוֵכן ִﬠָקּר‪.‬רפח‪161,‬‬ ‫וִּמָכּל ָמקוֹם ֹקֶדם ֶשֻׁהַסּק ַהַתּנּוּר ָנֲהגוּ ְלָהֵקל ִלֵתּן ַﬠל ַגָּבּיו ְבּל ֹא ֶהְפֵסקרפט‪ַ 162,‬אף ַﬠל ִפּי ֶשׁ ִיְּתַחֵמּם ַאַחר ָכּ ְכֶּשׁיַֻּסּק‬ ‫ְוָאז ִיְהֶיה ֲחָשׁשׁ ֶשָׁמּא ַיְחֶתּה ַאף ַﬠל ִפי ֵכן ֵאין ִלְמחוֹת ְבָּיָדם ֵכּיָון ֶשֵׁיּשׁ ָלֶהם ַﬠל ִמי ֶשׁ ִיְּסֹמכוּ‪:‬רצ‬ ‫]‪27 According to our custom, it is, however, permitted in all instances to place [food‬‬ ‫‪near a winter oven whose [glowing coals] were not removed or covered, even if‬‬ ‫‪there is a fire burning inside, as explained above.163 It is only that the food must‬‬ ‫‪[still] be somewhat warm if: a) it contains liquid,164 and b) the place near the oven‬‬ ‫‪where it is put down is warm enough to cause a hand to recoil from its heat.165 If,‬‬

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however, the place near the oven is not warm enough to cause a hand to recoil from its heat, it is permitted to place food there in all situations, even if the food has become entirely cool, as explained above.166 Nevertheless, if one knows that afterwards a non-Jew will kindle the oven to warm the house – which is permitted on Shabbos in accordance with the conditions that will be explained in sec. 276[:15]167 – and when the oven will become very warm, the food that is placed next to it will also be warmed until one’s hand will recoil from it, it is forbidden168 to place it there. Instead, he should remove it from there before the non-Jew kindles [the oven]. This situation is comparable to one in which one person puts down a pot and another kindles a fire beneath it. [Although] the first person is exempt, he is, nonetheless, forbidden to [act in this manner] by Rabbinic decree.169 ‫כז ֲאָבל ִלְסמוֹ ֵאֶצל ַתּנּוּר ֵבּית ַהֹחֶרף ֶשֵׁאינוֹ ָגרוּף ְוָקטוּם ַוֲאִפלּוּ ָהֵאשׁ ְבּתוֹכוֹ ֻמָתּררצא ְבָּכל ִﬠ ְנָין ְלִפי ִמ ְנָהֵגנוּ ְכּמוֹ‬ ‫ ְבָּמקוֹם ֶשׁסּוֵֹמ‬165‫ ְוַהָיּד סוֶֹלֶדת‬164‫ ַרק ֶשׁ ִיְּהֶיה ַהַתְּבִשׁיל ַחם ְקָצת ִאם ֵישׁ בּוֹ ָמָרק‬163,‫ֶשִׁנְּתָבֵּאר ְלַמְﬠָלהרצב‬ ‫ַלַתּנּוּר ֲאָבל ִאם ֵאין ַהָיּד סוֶֹלֶדת ָשׁם ֵאֶצל ַהַתּנּוּר ַאף ַﬠל ִפּי ֶשׁ ִנְּצַטֵנּן ַהַתְּבִשׁיל ְלַגְמֵרי ֻמָתּר ִלְסמוֹ ְבָּכל ִﬠ ְנָין ְכּמוֹ‬ 166,‫רצג‬.‫ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬ ‫וִּמָכּל ָמקוֹם ִאם יוֵֹדַﬠ ֶשַׁהָנְּכ ִרי ַיִסּיק ַאַחר ָכּ ֶאת ַהַתּנּוּר ְלַחֵמּם ֶאת ַהַבּ ִית ֶשֶׁזּהוּ ֻמָתּר ְבַּשָׁבּת ַﬠל ֶדֶּר ֶשִׁיְּתָבֵּאר ְבִּסָמּן‬ ‫ ְלַה ִנּיחוֹ‬168‫ וְּכֶשׁ ִיְּתַחֵמּם ַהַתּנּוּר ְמֹאד ִיְתַחֵמּם ַגּם ֵכּן ַהַתְּבִשׁיל ֶשֶׁאְצלוֹ ַﬠד ֶשַׁהָיּד סוֶֹלֶדת בּוֹ ָאסוּר‬167,‫רע"ורצד‬ ‫ָשׁםרצה ֶאָלּא ִיְטֶּלנּוּ ִמָשּׁם ֹקֶדם ֶשַׁיִּסּיק ַהָנְּכ ִרי ְלִפי ֶשֶׁזּהוּ ְכֶּאָחד ַמ ִנּיַח ֶאת ַהְקֵּדָרה ְוֶאָחד נוֵֹתן ֶאת ָהאוּר ֶשַׁתְּחֶתּיָה‬ 169,‫רצז‬:‫ֶשָׁה ִראשׁוֹן ָפּטוּררצו ֲאָבל ָאסוּר ִמִדְּבֵרי סוְֹפ ִרים‬ 28 It is, however, permitted to tell a non-Jew to place cooked food there and afterwards kindle the oven to heat the house. [Although] the cooked food is warmed as a matter of course, [this is permitted] because the non-Jew’s primary intent in kindling [the oven] is not [to warm] the cooked food, but rather to warm the house. This is a permitted act and the food is warmed as a matter of course. Even though [the warming of the food] is an inevitable consequence (p’sik raishah vilo yamus),170 the prohibition against instructing a non-Jew does not apply for the reason explained above.171 There is an authority who forbids this, since when kindling the oven, the non-Jew also intends [to heat] the food, because he placed it on the oven or next to it. Even though his primary intent is [to warm] the house, that is of no consequence whatsoever. The [prevailing] custom is [to follow] the first opinion. Nevertheless, a meticulous person 172 should be stringent with regard to himself in a situation where there is no [great] need [for leniency].173 ‫כח ֲאָבל ֻמָתּר לוַֹמר ְלָנְכ ִרירחצ ֶשַׁיּ ִנּיַח ָשׁם ֶאת ַהַתְּבִשׁיל ְוַאַחר ָכּ ַיִסּיק ַהַתּנּוּר ְלַחֵמּם ַהַבּ ִית ְו ִנ ְרָתּח ַהַתְּבִשׁיל‬ 167,‫ֵמֵאָליורצט ְלִפי ֶשִׁﬠַקּר ַכָּוַּנת ַהָנְּכ ִרי ְבַּהִסּיקוֹ ֵאיָנהּ ִבְּשִׁביל ַהַתְּבִשׁיל ֶאָלּא ִבְּשִׁביל ִחמּוּם ַהַבִּית ֶשׁהוּא ָדָבר ַהֻמָּתּר‬ ‫ ֵאין ְבֶּזה ִאסּוּר ַבֲּאִמיָרה ְלָנְכ ִרישב ִמַטַּﬠם‬170,‫ְוַהַתְּבִשׁיל ִנ ְרָתּח ֵמֵאָליו ש ְוַאף ֶשׁהוּא ְפִּסיק ֵריֵשׁהּ ְול ֹא ָימוּתשא‬ ‫ ְוֵישׁ ִמי ֶשׁאוֵֹסר ָבֶּזהדש ֵכּיָון ֶשַׁהָנְּכ ִרי ִמְתַכֵּוּן ְבַּהִסּיקוֹ ַגּם ִבְּשִׁביל ַהַתְּבִשׁיל ֶשֲׁהֵרי ִה ִנּיחוֹ ַﬠל‬171,‫ֶשִׁנְּתָבֵּאר ְלַמְﬠָלהשג‬ ‫ַגֵּבּי ַהַתּנּוּר אוֹ ֶאְצלוֹ ַאף ֶשִׁﬠַקּר ַכָּוָּנתוֹ ִבְּשִׁביל ַהַבִּית ֵאין ֶזה מוִֹﬠיל ְכּלוּם ְוַהִמּ ְנָהג ִכְּסָבָרא ָה ִראשׁוָֹנהשה וִּמָכּל ָמקוֹם ָכּל‬ 173,‫שז‬: ‫ ַיְחִמיר ְלַﬠְצמוֹשו ְבָּמקוֹם ֶשֵׁאין ָשׁם ֹצֶר ָכּל ָכּ‬172‫ַבַּﬠל ֶנֶפשׁ‬ 29 If, however, the non-Jew placed water in a pot that was permanently affixed within the oven174 so that the pot would not break when he kindled the oven, and the water boiled after he kindled the oven, a Jew is permitted to benefit from [the water] on Shabbos.175[Moreover,] even initially, all authorities176 agree it is permitted to tell [the non-Jew] to put water in the pot before he kindles the

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oven.177 For [the non-Jew] does not intend to heat the water at all, only to heat the home; the water was merely placed in the pot so that the pot will not break.178 (Nevertheless, if the Jew desires that the water will warm there so that he will be able to use it to wash dishes, it is forbidden for him to tell the non-Jew to place [water] in the pot. [The rationale:] If he desires [to use the warm water] to wash dishes, it would be forbidden for him to place [the water] there, not even directly before nightfall [on Friday],) because of a decree, lest he stir the coals after the oven was kindled, as will be explained in sec. 254[:15].179 [It is therefore] forbidden to tell the non-Jew to place the water there, for in all the cases that were explained in this section where an act is forbidden by Rabbinic decree lest one stir the coals or because it appears that one is cooking, it is also forbidden to instruct a non-Jew to perform it. Even if the Jew has no desire at all that the water be warmed, he personally is forbidden to place water [in the pot on Shabbos or directly beforehand] even before the oven is kindled.180 According to the [prevailing] custom that follows the first opinion ([mentioned] in subsection 28),181 even if [the Jew’s] intent in having the water placed [in the pot] is to warm it, it is permitted,182 since [the non-Jew’s] primary intent in kindling [the oven] is [heat] the home. If [the non-Jew] put the water in the pot after the oven was kindled, even when the pot was still cold when the water was placed in it, all authorities agree that if it is known with certainty that [the non-Jew] put [the water] there in order to warm it, it is forbidden on Saturday night until enough time passes during which it could have warmed, as is the law when a non-Jew does actual work for the sake of a Jew.183 Nevertheless, [unless this is known with certainty,] it can be assumed that the nonJew put the water there only so that the pot would not break. ‫ ְכֵּדי ֶשׁלּ ֹא ִתָבַּקע ְכֶּשַׁיִּסּיק ַהַתּנּוּר ְוַאַחר ָכּ ִהִסּיק‬174,‫כט ֲאָבל ִאם ָנַתן ָנְכ ִרי ַמ ִים ְלתוֹ ַהְקֵּדָרה ַהְקּבוָּﬠה ַבַּתּנּוּר‬ ‫ )יא( ַוֲאִפלּוּ ְלַכְתִּחָלּה ֻמָתּר לוַֹמר לוֹ ֶשׁ ִיֵּתּן ַמ ִים‬175,‫ַהַתּנּוּר ְו ִנ ְרְתּחוּ ַהַמּ ִים ֻמָתּר ֵלָהנוֹת ַה ִיְּשָׂרֵאל ֵמֶהם ְבַּשָׁבּתשח‬ ‫ ֶשֲׁהֵרי ֵאין ַכָּוָּנתוֹ ְכָּלל ְלַחֵמּם ַהַמּ ִים ֶאָלּא ְלַחֵמּם ַהַבּ ִית ֶשֵׁאין‬176,‫ ְלִדְבֵרי ַהֹכּלשט‬177‫ַבְּקֵּדָרה ֹקֶדם ֶשַׁיִּסּיק ַהַתּנּוּר‬ 178,‫שי‬.‫נוְֹת ִנים ַמ ִים ִבְּקֵדָרה ֶאָלּא ְכֵּדי ֶשׁלּ ֹא ִתָבַּקע ַהְקֵּדָרה‬ (‫וִּמָכּל ָמקוֹם ִאם ַה ִיְּשָׂרֵאל ָחֵפץ ְבּאוָֹתן ַהַמּ ִים ֶשׁ ִיְּתַחְמּמוּ ְלָהִדיַח ָבֶּהם ֵכִּלים ָאסוּר לוַֹמר ְלָנְכ ִרי ֶשִׁיְּתֵּנם ַלְקֵּדָרה ְדֵּכיָון‬ ‫ִמשּׁוּם ְגֵּזָרה ֶשָׁמּא ַיְחֶתּה )ֶשַׁהִיְּשָׂרֵאל ְבַּﬠְצמוֹ ָאסוּר לוֹ ִלְתָּנם ָשׁם ֲאִפלּוּ ָסמוּ ַלֲחֵשָׁכה ִאם ָחֵפץ ָבֶּהם ַלֲהָדַחת ֵכִּלים‬ ‫ ָאסוּר לוַֹמר ְלָנְכ ִרי ִלְתָּנם ָשׁם ֶשָׁכּל ָדָּבר ִמְדָּב ִרים‬179,‫ַבֶּגָּחִלים ְלַאַחר ֶשׁיַֻּסּק ַהַתּנּוּר ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן רנ"דשיא‬ ‫ֵאלּוּ ֶשִׁנְּתָבֲּארוּ ְבִּסָמּן ֶזה ֶשָׁאסוּר ַלֲﬠשׂוֹתוֹ ִמשּׁוּם ְגֵּזָרה ֶשָׁמּא ַיְחֶתּה אוֹ ִמשּׁוּם ֶשִׁנּ ְרֶאה ִכְּמַבֵשּׁל ַבְּתִּחָלּה ָאסוּר לוַֹמר‬ ‫ְלָנְכ ִרי ַלֲﬠשׂוֹתוֹשיב ַוֲאִפלּוּ ִאם ֵאין לוֹ ֵחֶפץ ְכָּלל ַבַּמּ ִים ֶשִׁיְּתַחְמּמוּ ָאסוּר לוֹ ִלֵתּן ַהַמּ ִים ְבַּﬠְצמוֹ ֲאִפלּוּ ֹקֶדם ֶשֻׁהַסּק‬ 180,‫שיג‬:‫ַהַתּנּוּר‬ ‫ ֵכּיָון‬182‫ ַאף ִאם ַכָּוָּנתוֹ ִבְּנִתיַנת ַהַמּ ִים ְכֵּדי ְלַחְמָּמם ֻמָתּר‬181(‫וְּלִפי ַהִמּ ְנָהג ֶשָׁנֲּהגוּ ִכְּסָבָרא ָה ִראשׁוָֹנה )ִדְּסִﬠיף כ"ח‬ ‫ֶשִׁﬠַקּר ַכָּוָּנתוֹ ְבַּהִסּיקוֹ הוּא ִבְּשִׁביל ַהַבּ ִיתשיד ְוִאם ָנַתן ַהַמּ ִים ַבְּקֵּדָרה ְלַאַחר ֶשִׁהִסּיק ַהַתּנּוּר ַאף ַﬠל ִפּי ֶשָׁה ְיָתה ַהְקֵּדָרה‬ ‫צוֶֹנֶנת ֲﬠַד ִין ְכֶּשָׁנַּתן ָבּהּ ַהַמּ ִים ִאם ָידוַּﬠ ְבֵּברוּר ֶשְׁנָּתָנן ְכֵּדי ְלַחְמָּמם ֲהֵרי ֵהם ֲאסוּ ִרים ַﬠד מוָֹצֵאי ַשָׁבּת ִבְּכֵדי ֶשֵׁיָּﬠשׂוּ‬ ‫ ֲאָבל ִמן ַהְסָּתם ל ֹא ְנָתָנן ֶאָלּא ְכֵּדי ֶשׁלּ ֹא ִתָבַּקע‬183,‫ְל ִדְבֵרי ַהֹכּל ְכִּדין ָנְכ ִרי ֶשָׁﬠָשׂה ְמָלאָכה ְגמוָּרה ִבְּשִׁביל ִיְשָׂרֵאלשטו‬ ‫שטז‬:‫ַהְקֵּדָרה‬

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Shulchan Aruch: Chapter 254 - Laws Governing Foods Prepared on Frid...

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Shulchan Aruch: Chapter 254 - Laws Governing Foods Prepared on Friday so Their [Cooking] Will Be Completed on Shabbos By Rabbi Schneur Zalman of Liadi

SECTION 254 The Laws Governing Foods Prepared on Friday so that Their [Cooking] Will Be Completed on Shabbos (1-15) ‫סימן רנד ִדּיֵני ַתְּבִשׁיִלים ַהמּוָּכִנים ֵמֶﬠֶרב ַשָׁבּת ְכֵּדי ְלִהָגֵּמר ְבַּשָׁבּת וּבוֹ ט"ו ְסִﬠיִפים׃‬ 1 It was already explained in sec. 253[:8] that it is permitted to leave raw meat [to cook] directly before nightfall [on Friday] even in an oven whose [coals]1 were neither removed nor covered. When does the above apply? When [the meat] is cooked in a pot. [Then,] it will not cook quickly and therefore one will divert his attention from it until the following day.2 Throughout the night, it can cook [thoroughly] without the person [having to] stir the coals.3 The same law also applies to a pot roast.4 When, however, meat is roasted next to coals5 or on them,6 it is forbidden to leave it there [to cook] even if, [directly before Shabbos,] it is [entirely] raw. This applies even if he was roasting it in an oven and he covered the opening of the oven. [The rationale is that] when a pot does not separate between the meat roasting and the coals, [the meat] roasts faster, and it is possible for it to become completely [roasted] and fit for the evening meal. [Therefore,] there is reason for concern, lest one forget that it is Shabbos, remove the cover of the oven, and stir the coals so that its roasting will be completed [earlier]. An exception is made when one sealed the cover with mud. In that instance, we are not concerned that a person will trouble himself to the extent of removing the seal without remembering that it is Shabbos7 [while doing so].Therefore, it is permitted to leave meat, whether roasting on coals or cooking in a pot – whether entirely raw, or partially roasted or cooked, but not having reached the stage of maachal ben Derusai’i8– in [such an oven]. ‫ ַבֶּמּה ְדָּב ִרים‬1.‫א ְכָּבר ִנְתָבֵּאר ְבִּסָמּן רנ"גא ֶשָׁבָּשׂר ַחי ֻמָתּר ְלַהְשׁהוֹתוֹ ָסמוּ ַלֲחֵשָׁכה ֲאִפלּוּ ְבַּתנּוּר ֶשֵׁאינוֹ ָגּרוּף ְוָקטוּם‬ ‫ וְּבָכל ַהַלּ ְיָלה ְיכוָֹלה‬2,‫ג‬,‫ וַּמִסּיַח ַדְּﬠתּוֹ ִמֶמָּנּה ַﬠד ְלָמָחר‬,‫ב ֶשֵׁאיָנהּ ְמַמֶהֶרת ְלִהְתַבֵּשּׁל‬,‫ֲאמוּ ִרים? ִבְּמֻבָשּׁל ִבְּקֵדָרה‬ ‫ה‬.‫ ֶשׁ ִנְּצָלה ִבְּקֵדָרה‬4‫ ְוהוּא ַהִדּין ְבָּצִלי‬3,‫ד‬,‫ְלִהְתַבֵּשּׁל ְבּל ֹא ִחתּוּי ַבֶּגָּחִלים‬ ‫ ַוֲאִפלּוּ ִאם הוּא ַבַּתּנּוּר‬,‫ ֲאִפלּוּ הוּא ַחי‬,‫ – ָאסוּר ְלַהְשׁהוֹתוֹ ָשׁם‬6,‫ אוֹ ֶשַׁﬠל ַגֵּבּי ַהֶגָּחִליםז‬5‫ֲאָבל ְבָּצִליו ֶשֵׁאֶצל ַהֶגָּחִלים‬ ‫ ְויוַּכל ְלִהָגֵּמר ֶשׁ ְיֵּהא ָראוּי‬,‫ח ְלִפי ֶשַׁהָצִּלי ֶשֵׁאין ְקֵדָרה ַמְפֶסֶקת ֵבּינוֹ ַלֶגָּחִלים ְמַמֵהר הוּא ִלָצּלוֹת‬,‫ְוִכָסּה ִפּי ַהַתּנּוּר‬ ‫יב‬.‫ט ְוֵישׁ ָלחוּשׁ ֶשָׁמּא ִיְשַׁכּח ֶשׁהוּא ַשָׁבּתי ְוָיִסיר ִכּסּוּי ַהַתּנּוּריא ְוַיְחֶתּה ַבֶּגָּחִלים ִל ְגמּוֹר ְצִלָיּתוֹ‬,‫ִלְסֻﬠַדּת ַהַלּ ְיָלה‬ ‫ ֶשָׁאז ֵאין חוְֹשִׁשׁים ֶשָׁמּא ִיְטַרח ָכּל ָכּ ִלְסתּוֹר ַהִטּחוּי ְול ֹא ִיְזכּוֹר ַﬠל‬2,‫יג‬,‫ֶאָלּא ִאם ֵכּן ָטח ְבִּטיט ְסִביב ַהִכּסּוּי‬ ‫ ֵבּין‬,‫טו ֵבּין ַחי ְלַגְמֵרי‬,‫ ֵבּין ְמֻבָשּׁל ִבְּקֵדָרה‬,‫ ְלִפיָכ ֻמָתּר ְלַהְשׁהוֹתוֹ ְבּתוֹכוֹ ֵבּין ָצִלי ֶשַׁﬠל ַגֵּבּי ַהֶגָּחִלים‬7,‫יד‬,‫ַהַשָּׁבּת‬

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8,‫יז‬:‫ֶשִׁהְתִחיל ִלָצּלוֹת אוֹ ְלִהְתַבֵּשּׁלטז ְול ֹא ִנְצָלה ְו ִנְתַבֵּשּׁל ֲﬠַד ִין ְכַּמֲאַכל ֶבּן ְדּרוָּסִאי‬ 2 All the above applies to the meat of oxen, goats, large rams, or other animals whose meat is tough and will not be spoiled by currents of air.9 In contrast, it is permitted to roast the meat of goat kids, fowl, or other species whose meat is soft and will be adversely affected by currents10 of air on or next to coals in a closed oven,11 even though it is not sealed with mud. [This leniency applies] whether the meat is entirely raw, or partially roasted or cooked, but has not yet reached the stage of maachal ben Derusai’i, because the person will certainly not open the oven to stir the coals, since the currents of air will adversely affect the meat. When does the above apply? When the goat kid or the fowl are cut into pieces.12 If, however, they are whole, currents of air will not adversely affect them and the laws that apply to the meat of oxen and goats apply equally to them. As long as their body cavities are intact – even though their heads and legs have been removed – they are considered as whole in this context. For the ribs will protect them from the inside and prevent the currents of air from adversely affecting them. Nevertheless, if [the meat] was roasted on both sides13 while it was still day [on Friday] so that it reached the stage of maachal ben Derusai’i,14 it is permitted to leave it [on the coals on Shabbos]15 even if [the animal] is whole.16 [Moreover, this leniency applies] even to [the meat of] oxen and goats, even if it is [not] being roasted in an oven, [but rather] outside on coals17 or next to them. [Even the authorities who] forbid leaving a pot of food on a range [whose coals] were not removed or covered when it will benefit from further cooking (metzamek viyafeh lo)18 agree that it is permitted to leave roasted meat that is placed directly on the coals [to roast on Shabbos] if it was roasted to the stage of maachal ben Derusai’i while it was still day [on Friday.19 The rationale:] Since it already reached the stage of maachal ben Derusai’i, if one will stir the coals, the meat will char. However, according to the authorities who forbid leaving a pot of food on a range [at the onset of Shabbos] when it will benefit from further cooking, if the roasted meat is not directly on the coals, it is forbidden to leave it [near the coals] unless it had already roasted to the extent that [further roasting] would be detrimental to it while it is still day [on Friday].20 It has already been explained in that source, that the [prevailing] custom is to follow the view of the authorities who permit leaving a pot [on a range] provided it has been cooked while it was day [on Friday] to the extent of maachal ben Derusai’i. According to this ruling, it is permitted to leave meat that was roasted to the extent of maachal ben Derusai’i while it was day [on Friday, roasting] next to – and how much more so, actually on – coals, even though it is [not] being roasted in an oven, [but rather in the open]. One must, however, be careful to wait and remove the meat from the coals on Shabbos only after the coals have burnt out. [In that way,] he will not extinguish any [coals] when he removes the meat from them. For [removing the meat] is not analogous to [the case of] a pot, which may be removed from coals on Shabbos, as stated in sec. 253[:11. The rationale for the distinction is that] a pot will not extinguish [the coals] at all, but the meat (– [more specifically,] the juices dripping from it –) will partially extinguish them when it is removed from them.21 ‫ ֲאָבל‬9,‫ב ְוָכל ֶזהיח ִבְּבַשׂר שׁוֹריט ְוֵﬠז כ אוֹ ַא ִיל ָגּדוֹלכא ְוַכיּוֵֹצא ָבֶהם ִמִמּי ִנים ֶשְׁבָּשָׂרם ָקֶשׁהכב ְוֵאין ָהרוַּח ַמִזּיקכג לוֹ‬ ‫ – ֻמָתּר ִלְצלוֹתוֹ ַﬠל ַהֶגָּחִלים אוֹ ֵאֶצל‬10,‫ְבַּשׂר ְגִּדיכד ְועוֹףכה ְוַכיּוֵֹצא ָבֶהם ִמִמּי ִנים ֶשְׁבָּשָׂרם ַר ְוָהרוַּח ַמִזּיק לוֹכו‬

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‫ ֵבּין ֶשׁהוּא ַחי ְלַגְמֵרי ֵבּין ֶשִׁהְתִחיל ִלָצּלוֹת‬9,‫כט‬,‫ ַאף ַﬠל ִפּי ֶשֵׁאינוֹ טוַּח ְבִּטיט‬11,‫ ְבּתוֹ ַהַתּנּוּר ְמֻכֶסּהכח‬6,‫ַהֶגָּחִליםכז‬ ‫לא‬.‫ ֵכּיָון ֶשָׁהרוַּח ַמִזּיק ַלָבָּשׂר‬,‫ ל ְלִפי ֶשְׁבַּוַדּאי ל ֹא ְיַגֶלּה ִפּי ַהַתּנּוּר ְכֵּדי ַלְחתּוֹת ַבֶּגָּחִלים‬,‫ְול ֹא ִנְצָלה ְכַּמֲאַכל ֶבּן ְדּרוָּסִאי‬ ‫לג‬,‫ ֲאָבל ִאם ֵהם ְשֵׁלִמים ֵאין ָהרוַּח ַמִזּיק ָלֶהם‬12,‫לב‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשַׁה ְגִּדי ְוָהעוֹף ֵהם ְמנָֻתִּחים ַלֲחִתיכוֹת‬ ‫ ַאף ַﬠל ִפּי ֶשֵׁאין ָﬠָליו ר ֹאשׁוֹ וְּכָרָﬠיו – ִנְקָרא ָשֵׁלם ְלִﬠ ְנָין‬,‫ ְוָכל ְזַמן ֶשֲׁחַלל ַהגּוּף ָשֵׁלם‬.‫ַוֲהֵרי ִדיָנם ִכְּבַשׂר שׁוֹר ְוֵﬠז‬ ‫לה‬.‫לד ֶשַׁהְצָּלעוֹת ְמ ִגנּוֹת ָﬠָליו ִמִבְּפ ִנים ֶשׁלּ ֹא ַיִזּיק לוֹ ָהרוַּח‬,‫ֶזה‬ ‫ ֲאִפלּוּ הוּא‬15,‫ – ֻמָתּר ְלַהְשׁהוֹתוֹלז‬14 ‫ ְכַּמֲאַכל ֶבּן ְדּרוָּסִאי‬13,‫ ִאם ִנְצָלה ִמְבּעוֹד יוֹם ִמְשֵּׁני ְצָדָדיו לו‬,‫וִּמָכּל ָמקוֹם‬ ‫לט‬.‫ אוֹ ֵאֶצל ַהֶגָּחִלים‬17,‫ ַוֲאִפלּוּ חוּץ ַלַתּנּוּר ַﬠל ַהֶגָּחִליםלח‬,‫ ַוֲאִפלּוּ ְבַּשׂר שׁוֹר ְוֵﬠז‬16,‫ָשֵׁלם‬ ‫ ִמָכּל ָמקוֹם ְבָּצִלי‬18,‫ְוַאף ְלָהאוְֹס ִרים מ ְלַהְשׁהוֹת ְקֵדָרה ְבִּכיָרה ֶשֵׁאיָנהּ ְגּרוָּפה וְּקטוָּמה ָכּל ְזַמן ֶשִׁמְּצַטֵמּק ְוָיֶפה לוֹ‬ ‫ ְדֵּכיָון ֶשִׁהִגּיַﬠ‬19,‫מא‬,‫ֶשֻׁמָּנּח ַﬠל ַגֵּבּי ַהֶגָּחִלים ַמָמּשׁ )א( – מוִֹדים ֵהם ֶשֻׁמָּתּר ְכֶּשִׁנְּצָלה ְכַּמֲאַכל ֶבּן ְדּרוָּסִאי ִמְבּעוֹד יוֹם‬ ‫מב‬.‫ ִאם ַיְחֶתּה ַבֶּגָּחִלים ַיֲחרוֹ ַהָבָּשׂר‬,‫ְלַמֲאַכל ֶבּן ְדּרוָּסִאי‬ ‫ ֶאָלּא ִאם ֵכּן ִנְצָלה ָכּל ָכּ ִמְבּעוֹד יוֹם ַﬠד ֶשׁהוּא‬,‫ֲאָבל ְבָּצִלי ֶשֵׁאינוֹ ַﬠל ַגֵּבּי ַהֶגָּחִלים ַמָמּשׁ – ָאסוּר ְלַהְשׁהוֹתוֹ ָשׁם‬ ‫מג‬.‫ ְלָהאוְֹס ִרים ָשׁם ְלַהְשׁהוֹת ְקֵדָרה ַﬠל ַגֵּבּי ִכּיָרה ָכּל ְזַמן ֶשִׁמְּצַטֵמּק ְוָיֶפה לוֹ‬20,‫ִמְצַטֵמּק ְוַרע לוֹ‬ ,‫ וְּלִפי ֶזה‬.‫ ֶשַׁהִמּ ְנָהג ְכַּהַמִּתּי ִרין ְלַהְשׁהוֹת ְקֵדָרה ֹכּל ֶשׁ ִנְּתַבְּשָׁלה ְכַּמֲאַכל ֶבּן ְדּרוָּסִאי ִמְבּעוֹד יוֹם‬18,‫וְּכָבר ִנְתָבֵּאר ָשׁםמד‬ ‫ ְוָכל ֶשֵׁכּן ַﬠל ַגֵּבּי‬,‫ֻמָתּר ְלַהְשׁהוֹת ַהָצִּלי ֶשִׁנְּצָלה ְכַּמֲאַכל ֶבּן ְדּרוָּסִאי ִמְבּעוֹד יוֹם ַאף ֶשׁהוּא חוּץ ַלַתּנּוּר ָסמוּ ַלֶגָּחִלים‬ ‫ַהֶגָּחִלים ַמָמּשׁ‬. ‫מה ֶשׁלּ ֹא ְיַכֶבּה ְכּלוּם‬,‫ַרק ֶשָׁצּ ִרי ִלָזֵּהר ֶשַׁיְּמִתּין ְלָהִסיר ַהָבָּשׂר ֵמַﬠל ַגֵּבּי ַהֶגָּחִלים ְבַּשָׁבּת ַﬠד ְלַאַחר ֶשָׁכּבוּ ַהֶגָּחִלים‬ ‫מו ֶשֵׁאינוֹ דוֶֹמה ִלְקֵדָרה ֶשֻׁמָּתּר ְלַסְלָּקהּ ֵמַﬠל ַגֵּבּי ַהֶגָּחִלים ְבַּשָּׁבּת ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן‬,‫ְבִּסלּוּקוֹ ַהָבָּשׂר ֶשֲׁﬠֵליֶהם‬ ‫ ֲאָבל ַהָבָּשׂר ְמַכֶבּה אוָֹתם ְקָצת )ַבֹּמַּהל ַהנּוֵֹטף ִמֶמּנּוּ( ְבִּסלּוּקוֹ‬,‫מז ְלִפי ֶשֵׁאין ַהְקֵּדָרה ְמַכָבּה אוָֹתם ְכָּלל‬,‫רנ"ג‬ 21,‫מח‬:‫ֵמֶהם‬ 3 If a person transgressed – whether willfully or unknowingly – and left meat that was not yet roasted to the extent of maachal ben Derusai’i in a place where it is forbidden for it to be left, it is forbidden to be eaten – whether by himself or by others – until Saturday night, after waiting the time it would take to roast it.22 Nevertheless, if he left it in a covered oven – even if it was not sealed with mud23 – it is permitted after the fact. [This leniency applies] even to the meat of oxen or goats. [The rationale is that] there are authorities who permit [doing so] even as an initial preference. They are not concerned that one will uncover the opening of the oven to stir [the coals]. After the fact, one may rely on their words. Similarly, if one left slices of the meat of goat kids or the like next to coals, but not actually on the coals, even inside an open oven or [on coals that are] not in an oven, but in the open, it may be permitted after the fact.24 [The rationale is that] there are authorities who permit this even as an initial preference. They are not concerned that one may stir the coals because, since the meat is tender, stirring the coals will cause it to char, because it needs only the warmth of the fire. If, however, meat – even the meat of a goat kid25 – was left on the coals themselves, all authorities agree that it is forbidden, even after the fact, if it was not roasted to the stage of maachal ben Derusai’i while it was still day [on Friday. The rationale is] that since [the meat] was placed directly on the coals, [it is obvious that] the person’s sole concern is that the meat should roast speedily, even if [by doing so] it will char. [Thus there is] the possibility that he will stir [the coals]. When, however, [the meat] has been roasted to the extent of maachal ben Derusai’i, since it is [already] somewhat fit to eat in its present state, [we do not suspect that he will] stir [the coals to hasten the roasting process]. Why would he 12/14/2020, 12:35 PM

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[do so and thereby risk] ruining [the meat]?26 Therefore, it is permitted [to leave such meat] on the coals even according to those authorities who even forbid leaving a pot [on a range] as an initial preference. ‫מט‬,‫ ֵבּין ְבּשׁוֵֹגג ֵבּין ְבֵּמִזיד – ָאסוּר‬,‫ג ִאם ָﬠַבר ְוִהְשָׁהה ָצִלי ֶשׁלּ ֹא ִנְצָלה ְכַּמֲאַכל ֶבּן ְדּרוָּסִאי ְבָּמקוֹם ֶשָׁאסוּר ְלַהְשׁהוֹת‬ 22,‫ נ‬.‫ ַﬠד ְלמוָֹצֵאי ַשָׁבּת ִבְּכֵדי ֶשֵׁיָּﬠשׂוּ‬,‫ֵבּין לוֹ ֵבּין ַלֲאֵח ִרים‬ ‫נא ְלִפי‬,‫ ֲאִפלּוּ הוּא ְבַּשׂר שׁוֹר ְוֵﬠז‬,‫ – ֻמָתּר ְבִּדיֲﬠַבד‬23‫ ֲאִפלּוּ ֵאינוֹ טוַּח ְבִּטיט‬,‫ ִאם ִהְשָׁהה ְבַּתנּוּר ְמֻכֶסּה‬,‫וִּמָכּל ָמקוֹם‬ ‫נג‬.‫ ְוֵישׁ ִלְסמוֹ ַﬠל ִדְּבֵריֶהם ְבִּדיֲﬠַבד‬.‫ ֶשֵׁאין חוְֹשִׁשׁים ֶשׁ ְיַּגֶלּה ִפּי ַהַתּנּוּר ְכֵּדי ַלְחתּוֹת‬,‫ֶשֵׁיּשׁ ַמִתּי ִריםנב ֲאִפלּוּ ְלַכְתִּחָלּה‬ ,‫ ֵבּין ְבּתוֹ ַהַתּנּוּר ֲאִפלּוּ ְמֻגֶלּה‬,‫ְוֵכן ִאם ִהְשָׁהה ְבַּשׂר )ב( ְגִּדי ְמנָֻתּח ְוַכיּוֵֹצא בוֹ ֵאֶצל ַהֶגָּחִלים ְול ֹא ַﬠל ַהֶגָּחִלים ַמָמּשׁ‬ ,‫ ֶשֵׁאין חוְֹשִׁשׁים ֶשַׁיְּחֶתּה ַבֶּגָּחִלים‬,‫ ְלִפי ֶשֵׁיּשׁ ַמִתּי ִריםנה ֲאִפלּוּ ְלַכְתִּחָלּה‬24,‫ֵבּין חוּץ ַלַתּנּוּרנד – ֵישׁ ְלַהִתּיר ְבִּדיֲﬠַבד‬ ‫ ֶשֵׁאין ָצ ִרי ֶאָלּא ֲחִמימוּת ָהֵאשׁ ִבְּלָבד‬,‫ ִאם ַיְחֶתּה ַבֶּגָּחִלים ִיְתָחֵר ַהָבָּשׂר‬, ‫ְדֵּכיָון ֶשַׁהָבָּשׂר הוּא ַר‬. ‫ ִאם ל ֹא ִנְצַלה ְכַּמֲאַכל ֶבּן‬,‫נו ֲאִפלּוּ ְבִּדיֲﬠַבד‬,‫ – ָאסוּר ְלִדְבֵרי ַהֹכּל‬25‫ ֲאִפלּוּ ְבַּשׂר ְגִּדי‬,‫ֲאָבל ַﬠל ַגֵּבּי ַהֶגָּחִלים ַמָמּשׁ‬ ‫ ְוֶשָׁמּא‬, ‫ ְדֵּכיָון ֶשִׁהִנּיחוֹ ַﬠל ַגֵּבּי ַהֶגָּחִלים ַמָמּשׁ ֵאינוֹ חוֵֹשׁשׁ ֶאָלּא ֶשִׁיָּצֶּלה ְמֵהָרה ַאף ַﬠל ִפּי ֶשִׁיְּתָחֵר‬,‫ְדּרוָּסִאי ִמְבּעוֹד יוֹם‬ ‫ ֻמָתּר‬, ‫ וְּלִפיָכ‬26,‫ ֵמַאַחר ֶשָׁראוּי ַלֲאִכיָלה ְקָצת – ָלָמּה ַיְחֶתּה ְלַהְפִסידוֹ?נז‬,‫ ֲאָבל ְכֶּשׁ ִנְּצָלה ְכַּמֲאַכל ֶבּן ְדּרוָּסִאי‬.‫ַיְחֶתּה‬ ‫נח‬:‫ֲאִפלּוּ ְלָהאוְֹס ִרים ְלַכְתִּחָלּה ַאף ִבְּקֵדָרה‬ 4 It is permitted to roast fruits that are [usually] eaten raw, e.g., apples and the like,27 close to nightfall [on Friday], even though there is not sufficient time for them to roast [completely] while it is still day.28 According to our custom explained [above],29 it is permitted to leave them [to roast] even when they are not [resting] on the coals themselves. [The rationale is that] as long as [food] is already roasted to the stage of maachal ben Derusai’i, it is permitted to leave it [to continue to roasting]. And fruits that are eaten raw are no worse than [meat that was] roasted to the extent of maachal ben Derusai’i.30 Nevertheless, on Shabbos itself, it is forbidden to put [such fruits] in a place where they can become so hot that a hand would recoil from them.31 It is even forbidden to place them next to an oven before the oven was kindled,32 unless they were roasted to a full extent while it was still day on Friday, as stated in sec. 253[:18, 23]. Even if one insulated them while it was still day [together with] a warm pot by covering [them both] with cloths or other entities that do not increase [the pot’s] heat, and those coverings fell off on Shabbos, it is forbidden to return the coverings and insulate [them both again] if [the fruits] were not roasted to a full extent [by then] and a hand would recoil from that place.33 Similarly, it is forbidden to wrap another cloth [as insulation for the pot] on Shabbos, because one will be hastening [the fruit’s] cooking on Shabbos. ‫ – ֻמָתּר ִלְצלוָֹתם ָסמוּ ַלֲחֵשָׁכה ַאף ַﬠל ִפּי ֶשֵׁאין ָשׁהוּת ֶשׁ ִיָּצּלוּ‬27‫ ְכּגוֹן ַתּפּוִּחים ְוַכיּוֵֹצא ָבֶהם‬,‫ד ֵפּרוֹת ַהֶנֱּאָכִלים ַח ִיּין‬ ‫ ֶשׁ ִנְּתָבֵּאר ס ֶשֹׁכּל ֶשׁ ִנְּצָלה‬29‫ ְלִפי ִמ ְנָהֵגנוּ‬,‫ וֻּמָתּר ְלַהְשׁהוָֹתם ֲאִפלּוּ ֶשׁלּ ֹא ַﬠל ַגֵּבּי ַהֶגָּחִלים ַמָמּשׁ‬28,‫נט‬.‫ִמְבּעוֹד יוֹם‬ 30,‫סא‬.‫ וֵּפרוֹת ֶשֶׁנֱּאָכִלים ַח ִיּין ֵאיָנן ְגּרוִּﬠים ִמָצִּלי ֶשִׁנְּצָלה ְכַּמֲאַכל ֶבּן ְדּרוָּסִאי‬,‫ְכַּמֲאַכל ֶבּן ְדּרוָּסִאי ֻמָתּר ְלַהְשׁהוֹתוֹ‬ ‫ ַוֲאִפלּוּ ְלָסְמָכם‬31,‫סב‬,‫ ְבַּשָׁבּת ַﬠְצָמהּ ָאסוּר ְלַה ִנּיָחם ְבָּכל ָמקוֹם ֶשׁיּוְּכלוּ ְלִהְתַחֵמּם ַﬠד ֶשַׁהָיּד סוֶֹלֶדת בּוֹ‬,‫וִּמָכּל ָמקוֹם‬ ‫סד‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן רנ"ג‬,‫ ֶאָלּא ִאם ֵכּן ִנְצלוּ ָכּל ָצ ְרָכּן ִמְבּעוֹד יוֹם‬32,‫סג‬,‫ֵאֶצל ַהַתּנּוּר ֹקֶדם ֶשׁיּ ַֻסּק ַהַתּנּוּר ָאסוּר‬ ‫ וְּבַשָׁבּת ָנַפל‬,‫ֲאִפלּוּ ִאם ִהְטִמיָנם ִמְבּעוֹד יוֹם ֵאֶצל ְקֵדָרה ַחָמּה ַהְמֻכָסּה ִבְּבָגִדים אוֹ ִבְּשָׁאר ָדָבר ֶשֵׁאינוֹ מוִֹסיף ֶהֶבל‬ ‫ ְוֵכן ָאסוּר ְלהוִֹסיף עוֹד‬33,‫סו‬.‫ַהִכּסּוּי – ָאסוּר ְלַהֲחִזירוֹ ֲﬠֵליֶהם ִאם ֲﬠַד ִין ל ֹא ִנְתַבְּשּׁלוּ ָכּל ָצ ְרָכּןסה ְוַהָיּד סוֶֹלֶדת ָשׁם‬ ‫סח‬:‫סז ִמְפֵּני ֶשְׁמַּמֵהר ִלְגמוֹר ִבּשּׁוָּלם ְבַּשָׁבּת‬,‫ֶבֶּגד ַאֵחר ְבַּשָׁבּת‬ 5 In contrast, close to nightfall [on Friday], it is forbidden to roast produce that is not eaten raw – even onions that are occasionally eaten raw,34 but which are not as 12/14/2020, 12:35 PM

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good when eaten raw as apples and the like – unless there is enough time during the day for it to roast to the extent of maachal ben Derusai’i.35 The same laws apply to any food that is not [as] desirable to eat raw.36 If, however, it was not roasted to the extent of maachal ben Derusai’i while it was still day [on Friday], it is forbidden to leave it [to roast] in any place where it is forbidden to leave the meat of an ox or a goat that was not roasted to the extent of maachal ben Derusai’i. ‫ ִמָכּל ָמקוֹם ֵאין טוֹב ְלָאְכלוֹ‬34,‫ ַוֲאִפלּוּ ָבָּצלסט ֶשִׁלְּפָﬠִמים אוְֹכִלים אוֹתוֹ ַחי‬,‫ה ֲאָבל ֵפּרוֹת ֶשֵׁאין ֶנֱאָכִלים ְכֶּשֵׁהם ַחִיּים‬ ‫ ֶאָלּא‬,‫ – ָאסוּר ִלְצלוֹתוֹ ָסמוּ ַלֲחֵשָׁכה‬36,‫ ְוהוּא ַהִדּין ָכּל ָדָּבר ֶשֵׁאין טוֹב ְלָאְכלוֹ ַחיעא‬,‫ַחי ְכּמוֹ ַתּפּוִּחים ע ְוַכיּוֵֹצא ָבֶהם‬ ‫ ֲאָבל ִאם ל ֹא ִנְצָלה ְכַּמֲאַכל ֶבּן ְדּרוָּסִאי ִמְבּעוֹד יוֹם – ָאסוּר‬35,‫עב‬.‫ִאם ֵכּן ֵישׁ ָשׁהוּת ַבּיּוֹם ֶשׁ ִיָּצֶּלה ְכַּמֲאַכל ֶבּן ְדּרוָּסִאי‬ ‫ְלַהְשׁהוֹתוֹ ְבָּכל ָמקוֹם ֶשָׁאסוּר ְלַהְשׁהוֹת ְבַּשׂר שׁוֹר ְוֵﬠז ֶשׁלּ ֹא ִנְצָלה ְכַּמֲאַכל ֶבּן ְדּרוָּסִאי‬: 6 Before nightfall [on Friday], it is forbidden to place bread in an oven [similar to one] of the Talmudicera even though [its coals] have been removed or covered (see fig. 5 on the opposite page),37 or in an oven of the present era whose [coals] have not been removed or covered, nor to place a loaf to be baked on [or over] coals,38 unless there is enough time during the day for a crust to form [both] on the side of the loaf that sticks to the oven39 and on the side that faces the cavity of the oven. Similar [laws apply] to a loaf [to be baked over coals. Only] when [the loaf has baked to that extent] are we not concerned that one will stir the coals, [for then he will refrain from doing so] lest he spoil the loaf.40 When dough is filled with meat, fish, (or cheese), both its bottom and upper surface must crust and the filling must cook to the extent of maachal ben Derusai’i [for it to be permitted to be left in an oven at the onset of Shabbos]. Whenever a loaf of bread has baked to the extent that if a [piece] is broken off, strands [of dough] will not be drawn after [the piece], one can be certain that its surfaces have crusted to the necessary extent. See sec. 461[:8-9].41 There are authorities who maintain that it is sufficient for the crust to first form on just one of the sides of the loaf [for a loaf to be permitted to be left to bake]. One may rely on their words after the fact, i.e., if one transgressed and put a loaf in an oven close to nightfall [on Friday] and only the side stuck to the oven crusted – for it can be assumed that this side will crust first – it is permitted to eat it on Shabbos. The same [ruling applies when] a crust forms on the side of the loaf that is being a baked facing the coals. If, however, the surface [of the bread] had not formed a crust at all [before the commencement of Shabbos], it is forbidden [to be eaten] both by [the one who baked it] and by others until Saturday night, after waiting the time it would take to bake.42 [This stringency] applies even if one placed it in the oven directly before nightfall [on Friday] in a manner that, were it to be meat [cooking] in a pot, it would be permitted, even as an initial preference, because it was entirely raw directly before nightfall.43 Nevertheless, this measure is not effective for a loaf of bread or any similar baked goods, e.g., a cake or other dough products that are baked in a pot, because they do not require as much time to bake as meat does to cook. They can bake completely [in time to] be fit [to serve] for the evening meal. [Hence,] there is concern that one may stir the coals to complete baking [these products] for the evening meal. ‫ אוֹ ְלַתנּוּר ֶשָׁלּנוּ‬37,‫עד‬,‫ ַאף ַﬠל ִפּי ֶשׁהוּא ָגרוּף ְוָקטוּם‬35‫ו ָאסוּר ִלֵתּן ָסמוּ ַלֲחֵשָׁכה ַפּת ַלַתּנּוּרעג ֶשָׁהָיה ִבּיֵמיֶהם‬ 35,‫ ֶאָלּא ִאם ֵכּן ֵישׁ ָשׁהוּת ַבּיּוֹם ְכֵּדי ֶשׁ ִיְּק ְרמוּ ְפֵּני ַהַפּתעו‬38,‫עה ְול ֹא ֲחָרָרה ַﬠל ַגֵּבּי ֶגָחִלים‬,‫ֶשֵׁאינוֹ ָגרוּף ְוָקטוּם‬ 40,‫עח‬.‫ ֶשׁלּ ֹא ַיְפִסיד ַהַפּת‬,‫ ֶשָׁאז ֵאין ָלחוּשׁ ֶשָׁמּא ַיְחֶתּה‬,‫עז ְוֵכן ַבֲּחָרָרה‬,‫ וָּפֶניָה ֶשׁל ַצד ֲחַלל ַהַתּנּוּר‬39‫ַהְמֻדָבִּקים ַבַּתּנּוּר‬ 12/14/2020, 12:35 PM

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‫‪Shulchan Aruch: Chapter 254 - Laws Governing Foods Prepared on Frid...‬‬

‫ְוִﬠָסּה ַהְמֻמָלָּאה ְבָּבָשׂר אוֹ ְבָּדִגים )אוֹ ִבְּגִביָנה( – ָצ ִרי ֶשׁ ִיְּק ְרמוּ ָפֶּניָה ִמְלַמְﬠָלה וִּמְלַּמָטּה ְו ִיְתַבֵּשּׁל ַהִמּלּוּי ֶשְׁבּתוָֹכהּ‬ ‫ְכַּמֲאַכל ֶבּן ְדּרוָּסִאי‪.‬עט ְוָכל ַפּת ֶשֶׁנֱּאֵפית ָכּל ָכּ ַﬠד ֶשִׁאם פּוֹ ְרָסהּ ֵאין חוִּטים ִנְמָשִׁכים ִמֶמָּנּה‪ְ ,‬בָּידוַּﬠ ֶשָׁקּ ְרמוּ ָפֶּניָה‬ ‫ָכָּראוּי‪ ,‬פ ַﬠֵיּן ִסָמּן תס"א‪.‬פא‪41,‬‬ ‫ְוֵישׁ אוְֹמ ִריםפב ֶשֵׁאיֶזה ַצד ַהַפּת ֶשָׁקַּרם ְתִּחָלּה ַדּי ְבָּכ ‪ְ .‬וֵישׁ ִלְסמוֹ ַﬠל ִדְּבֵריֶהם ְבִּדיֲﬠַבד‪ֶ ,‬שִׁאם ָﬠַבר ְוָנַתן ַפּת ַלַתּנּוּר‬ ‫ָסמוּ ַלֲחֵשָׁכה ְול ֹא ָק ְרמוּ ֶאָלּא ָפֶּניָה ַהְמֻדָבִּקים ַבַּתּנּוּר‪ֶ ,‬שִׁמּן ַהְסָּתם אוֹתוֹ ַהַצּד ָקַרם ְתִּחָלּה‪,‬פג ְוֵכן ְפֵּני ַהֲחָרָרה ֶשְׁלַּצד‬ ‫ַהֶגָּחִליםפד – ֻמָתּר לוֹ ְלָאְכָלהּ ְבַּשָׁבּת‪.‬פה‬ ‫ֲאָבל ִאם ל ֹא ָק ְרמוּ ָפֶניָה ְכָּלל – ֲאסוָּרה ֵבּין לוֹ ֵבּין ַלֲאֵח ִרים ַﬠד ְלמוָֹצֵאי ַשָׁבּת ִבְּכֵדי ֶשֵׁיָּﬠשׂוּ‪,‬פו‪ֲ 42,‬אִפלּוּ ְנָתָנהּ ָסמוּ‬ ‫ַלֲחֵשָׁכה ַמָמּשׁפז ְבִּﬠ ְנָין ֶשַׁכּיּוֵֹצא ָבֶזה ַגֵּבּי ָבָּשׂר ֶשִׁבְּקֵדָרה ָהָיה ֻמָתּר ֲאִפלּוּ ְלַכְתִּחָלּה ֵכּיָון ֶשׁהוּא ַחי ְלַגְמֵרי ָסמוּ‬ ‫ַלֲחֵשָׁכה‪,‬פח‪ִ 43,‬מָכּל ָמקוֹם ְבַּפת ְוָכל ַכּיּוֵֹצא ָבֶזה ְכּגוֹן עוָּגה וִּמיֵני ָבֵצק ֶשׁאוִֹפין ִבְּקֵדָרהפט – ֵאין ֶזה מוִֹﬠיל ְכּלוּם‪ְ ,‬לִפי‬ ‫ֶשֵׁהן ֵאיָנן ְצ ִריִכים ָשׁהוּת ָגּדוֹל ַלֲאִפָיּת]ן[ צ ְכּמוֹ ֶשָׁצּ ִרי ְלִבשּׁוּל ָבָּשׂר‪ִ ,‬ויכוִֹלין ֵהן ְלִהָגֵּמר ֶשׁ ְיּהוּ ְראוּ ִיין ִלְסֻﬠַדּת ַהַלּ ְיָלה‪,‬‬ ‫‪ְ :‬וֵישׁ ָלחוּשׁ ֶשָׁמּא ַיְחֶתּה ַבֶּגָּחִלים ִל ְגמוֹר ֲאִפָיָּתן ְלֹצֶר ְסֻﬠַדּת ַהַלּ ְיָלה‬

‫‪Fig. 5: An Oven of the Talmudic Era Whose Coals have been Covered‬‬ ‫‪7 When does the above apply? When the person willfully placed [the bread in the‬‬ ‫‪oven in violation of the prohibition against doing so directly before Shabbos]. If,‬‬ ‫‪however, he did so unknowingly, he may remove44 enough bread from the oven for‬‬ ‫‪the three Shabbos meals45 if he has no other bread for Shabbos. He may also tell‬‬ ‫‪others who do not have bread for Shabbos:“Come and remove bread for three meals‬‬ ‫”‪for yourselves.‬‬ ‫‪[However,] when removing the bread, he should not remove it with a baker’s‬‬ ‫‪peel,46 but rather with a knife47 or the like, so that he will not be following his‬‬ ‫‪ordinary weekday practice. If he cannot remove the bread in an unusual manner, he‬‬ ‫‪may remove it with a baker’s peel, as is his ordinary practice.‬‬ ‫ז ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ֶשׁ ְנָּתָנהּ ְבֵּמִזיד‪,‬צא ֲאָבל ִאם ָהָיה שׁוֵֹגג – ֻמָתּר לוֹ ִל ְרדוֹת‪ִ 44‬מֶמָּנּה ְכֵּדי ָמזוֹן ָשׁ שׁ ְסֻﬠדּוֹת ֶשׁל‬ ‫ַשָׁבּתצב‪ִ 45,‬אם ֵאין לוֹ ַפּת ַאֶחֶרת ְלַשָׁבּת‪.‬צג ְוָיכוֹל לוַֹמר ַלֲאֵח ִריםצד ֶשֵׁאין ָלֶהם ַפּת ְלַשָׁבּת‪:‬צה "ֹבּאוּ וּ ְרדוּ ‪ָ 44‬לֶכם‬ ‫‪ָ".‬מזוֹן ָשׁ שׁ ְסֻﬠדּוֹת‬ ‫וְּכֶשׁהוּא רוֶֹדה – ל ֹא ִי ְרֶדּה ְבִּמ ְרֶדּה‪ֶ 46,‬אָלּא ְבַּסִכּיןצו‪ְ 47,‬וַכיּוֵֹצא בוֹ‪ֶ ,‬שׁלּ ֹא ַיֲﬠֶשׂה ְכֶּדֶר ֶשׁהוּא עוֶֹשׂה ְבֹּחל‪.‬צז ְוִאם ִאי‬ ‫ֶאְפָשׁר לוֹ ִל ְרדּוֹת ְבִּשׁנּוּי – ָיכוֹל ִל ְרדּוֹת ְבִּמ ְרֶדּה ְכַּד ְרכּוֹ‪:‬צח‬ ‫‪8 Why did [our Sages] not penalize one who unknowingly [baked bread in violation‬‬ ‫‪12/14/2020, 12:35 PM‬‬

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of our Sages’ prohibition] in the same manner that they penalized one who unknowingly left food cooking [on a range48 in violation of our Sages’ prohibition? In the latter instance, the law is much more stringent.] Even if one has no other cooked food, [the food he left on the range is still forbidden. In resolution, it can be explained that] the obligation to eat cooked food on Shabbos is not that great an imperative.49 Without bread, by contrast, it is impossible to fulfill the mitzvah of [eating] three meals on Shabbos, as will be explained in sec. 274[:5].50 Nevertheless, if one has nothing else to eat except the cooked food that he unknowingly left [on the range in violation of our Sages’ prohibition], he is permitted to partake of it [in order to] honor the Shabbos, because it is forbidden to fast on [Shabbos], as will be explained in sec. 288[:1, 7]. If a person has a large piece of bread that is sufficient for three meals, he is forbidden on Shabbos to partake of bread that was baked in violation [of our Sages’ prohibition] so that he will be able to recite the blessing [HaMotzi] on two whole loaves.51 [This is nevertheless forbidden,] since it is possible to fulfill the fundamental mitzvah of [eating] three meals on Shabbos without this bread.52 ‫ ַאף ַﬠל ִפּי ֶשֵׁאין לוֹ ַתְּבִשׁיל ַאֵחר? ְלִפי‬48,‫ח ְוָלָמּה ל ֹא ָק ְנסוּ ַﬠל ַהשּׁוֵֹגג ְכּמוֹ ֶשָׁקְּנסוּ ַﬠל ַהַמְּשֶׁהה ַתְּבִשׁיל ְבּשׁוֵֹגגצט‬ ‫קא ְכּמוֹ‬,‫ ֲאָבל ְבּל ֹא ַפת ִאי ֶאְפָשׁר ְלַקֵיּם ִמְצַות ָשׁ שׁ ְסֻﬠדּוֹת ְבַּשָׁבּת‬49,‫ ק‬,‫ֶשֵׁאין ִחיּוּב ָכּל ָכּ ֶלֱאכוֹל ַתְּבִשׁיל ְבַּשָׁבּת‬ 50,‫קב‬.‫ֶשִׁיְּתָבֵּאר ְבִּסָמּן רע"ד‬ ‫ ִאם ֵאין לוֹ ַמה ֶלֱּאכוֹל ְכָּלל ְבַּשָׁבּת ִכּי ִאם אוֹתוֹ ַהַתְּבִשׁיל ִבְּלָבד ֶשִׁהְשָׁהה ְבּשׁוֵֹגג – ֻמָתּר לוֹ ְלָאְכלוֹ ִמְפֵּני‬,‫וִּמָכּל ָמקוֹם‬ ‫קד‬.‫קג ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן רפ"ח‬,‫ ֶשָׁאסוּר ְלִהְתַﬠנּוֹת בּוֹ‬,‫ְכּבוֹד ַהַשָּׁבּת‬ ‫ְוִאם ֵישׁ לוֹ ֲחִתיַכת ַפּת ְגּדוָֹלה ַמְסֶפֶּקת ְלָשׁ שׁ ְסֻﬠדּוֹת – ָאסוּר לוֹ ֶלֱאכוֹל ְבַּשָׁבּת ִמַפּת זוֹ ֶשֶׁנֱּאֵפית ְבִּאסּוּר ְכֵּדי ְלָבֵר‬ 52,‫קה‬:‫ ֵכּיָון ֶשִׁﬠַקּר ִמְצַות ָשׁ שׁ ְסֻﬠדּוֹת ְבַּשָׁבּת ָיכוֹל ְלַקֵיּם ְבּל ֹא ַפּת זוֹ‬51,‫ַﬠל ֶלֶחם ִמְשֶׁנה ְשֵׁלִמים‬

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Fig. 6: A Baker’s Peel

Fig. 7: An Oven Prevalent in Eastern Europe 9 The necessity of removing [bread] in an unusual manner applies only when [the bread] was baked in violation of a prohibition. If, however, it was baked in a permitted manner, e.g., its surface crusted while it was still day [on Friday], or it was baked in an oven of the present era, whose [coals] were removed or covered, or the opening of the oven was closed and sealed with mud, in which instances there is no concern that one will stir the coals as stated above,53 it is permitted to remove the loaves with a baker’s peel in the ordinary manner. [The rationale for the 12/14/2020, 12:35 PM

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leniency is that the loaves] are a Shabbos necessity, because the person does not have other bread.54 If he does have other bread, he is forbidden to remove the bread with a baker’s peel, even in an unusual manner, for removing bread is forbidden according to Rabbinic decree55 and license was granted only [when the bread was] a Shabbos necessity. When does the above apply? To the ovens of the Talmudicera that were like large pots. The people of that era would attach loaves of bread to the walls of the ovens, so [it was necessary to] peel the loaves off. By contrast, with regard to our ovens, in which the loaves of bread rest on the floor of the oven, it is not [necessary to] peel them off. [Therefore,] it is permitted to remove any loaf of bread that was baked in a permitted manner even when one has other bread.56 Nevertheless, one should not remove [a loaf] with a baker’s shovel, so that he not follow his ordinary weekday practice. Instead, he should stick a knife or the like into the loaf [and remove it] or remove it with a staff. ‫קו אוֹ‬,‫ ְכּגוֹן ֶשָׁקּ ְרמוּ ָפֶניָה ִמְבּעוֹד יוֹם‬,‫ ֲאָבל ִאם ֶנֱאֵפית ְבֶּהֵתּר‬,‫ט ל ֹא ִהְצ ִריכוּ ִל ְרדּוֹת ְבִּשׁנּוּי ֶאָלּא ְכֶּשֶׁנֱּאֵפית ְבִּאסּוּר‬ 53,‫קז ֶשָׁאז ֵאין ָלחוּשׁ ְלִחתּוּי ְכּמוֹ ֶשִׁנְּתָבֵּאר ְלַמְﬠָלהקח‬,‫ אוֹ ֶשִׁפּי ַהַתּנּוּר ְמֻכֶסּה ְוטוַּח ְבִּטיט‬,‫ְבַּתנּוּר ֶשָׁלּנוּ ַהָגּרוּף ְוָקטוּם‬ – ‫ ֲאָבל ִאם ֵישׁ לוֹ ַפּת ַאֶחֶרת‬54,‫קי‬.‫קט ֶשֵׁאין לוֹ ַפּת ַאֶחֶרת‬,‫ ֵכּיָון ֶשׁהוּא ֹצֶר ַשָׁבּת‬,‫– ֻמָתּר ִל ְרדּוֹת ְבִּמ ְרֶדּה ְכַּד ְרכּוֹ‬ ‫קיג‬.‫ ְול ֹא ִהִתּירוָּה ֶאָלּא ְלֹצֶר ַשָׁבּת‬55,‫קיב‬,‫קיא ֶשׁ ְרִדַיּת ַהַפּת ִהיא ֲאסוָּרה ִמִדְּבֵרי סוְֹפ ִרים‬,‫ָאסוּר ִל ְרדּוֹת ֲאִפלּוּ ְבִּשּׁינוּי‬ ‫ ֶשָׁהָיה ְכֵּﬠין ְקֵדָרה ְוָהיוּ ַמְדִבּיִקים ַפּת ְלָדְפֵני ַהַתּנוּרקיד ְוַשָׁיּ ָבֶּהם‬,‫ַבֶּמה ְדָּב ִרים ֲאמוּ ִרים? ְבַּתנּוּ ִרים ֶשִׁבּיֵמיֶהם‬ ‫ וֻּמָתּר ְלהוִֹציא ֵמַהַתּנּוּרקטז‬,‫קטו ֲאָבל ַבַּתּנּוּ ִרים ֶשָׁלּנוּ ֶשַׁהַפּת ֻמַנַּחת ַﬠל שׁוֵּלי ַהַתּנּוּר – ל ֹא ַשָׁיּ ָבֶּהם ְכָּלל ְרִדָיּה‬.‫ְרִדָיּה‬ ‫ ֶשׁלּ ֹא ַיֲﬠֶשׂה ְכֶּדֶר‬,‫ ל ֹא יוִֹציא ְבַּרַחת‬,‫ וִּמָכּל ָמקוֹם‬56,‫קיח‬.‫קיז ַאף ַﬠל ִפּי ֶשֵׁיּשׁ לוֹ ַפּת ַאֶחֶרת‬,‫ָכּל ַהַפּת ֶשֶׁנֱּאֵפית ְבֶּהֵתּר‬ ‫קכ‬:‫קיט אוֹ יוִֹציָאהּ ְבַּמֵקּל‬,‫ ֶאָלּא ִיְתחוֹב ָבּהּ ַסִכּין ְוַכיּוֵֹצא בוֹ‬,‫ֶשׁהוּא עוֶֹשׂה ְבֹּחל‬ 10 When is [the above leniency to remove bread from an oven on Shabbos] granted? When one intends to eat it on Shabbos, even though he does not need it because he has other bread available. If, by contrast, he does not intend to eat it [on Shabbos], it is forbidden to remove it, even if he does so in an unusual manner. For it is forbidden to prepare on Shabbos for the weekdays,57 even [by performing an activity] that is not at all associated with forbidden labor, but merely involves carrying [an article within one’s home], e.g., bringing wine from the cellar to the house on Shabbos for the sake of Havdalah on Saturday nightand the like,58 as will be explained in sec. 503[:3], with regard to festivals. Consult that source.59 ‫ ֲאָבל ִאם‬.‫ ֶשֵׁיּשׁ לוֹ ַאֶחֶרת‬,‫ ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ָצ ִרי ָלהּ‬,‫י ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשַׁדְּﬠתּוֹ ֶלֱאכוֹל ְבַּשָׁבּת ֵמַהַפּת ֶשׁמּוִֹציא‬ ‫ ֲאִפלּוּ ְבִּﬠ ְנָין ֶשֵׁאין בּוֹ‬57‫ ֶשָׁאסוּר ְלָהִכין ִמַשָּׁבּת ְלֹחל‬,‫ֵאין ַדְּﬠתּוֹ ֶלֱאכוֹל ִמֶמָּנּה – ָאסוּר ְלהוִֹציָאהּקכא ֲאִפלּוּ ַﬠל ְיֵדי ִשׁנּוּי‬ ‫קכב ְוָכל‬,‫ ְכּגוֹן ְלָהִביא ַי ִין ֵמַהַמּ ְרֵתּף ַלַבּ ִית ְבַּשָׁבּת ְלֹצֶר ַהְבָדָּלה ְבּמוָֹצֵאי ַשָׁבּת‬,‫שׁוּם ֶסֶר ְמָלאָכה ֶאָלּא ִטְלטוּל ְבָּﬠְלָמא‬ 59:‫ ַﬠֵיּן ָשׁם‬,‫ וְּכמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן תק"גקכג ְלִﬠ ְנַין יוֹם טוֹב‬58,‫ַכּיוֵֹצא ָבֶזה‬ 11 Even if a person does not have the intent to partake of the bread on Shabbos, it is forbidden for him to put it into an oven of the present era, from which [the coals] have not been removed or covered, so close to nightfall [on Friday] that there is not enough time for a crust to form while it is still day, even though he is baking it for the sake of Saturday night and it can bake [completely] during the duration of Shabbos without [him] stirring the coals. Nevertheless, there is concern that perhaps he will change his mind [and decide] to partake of it on Shabbos, for he is permitted to remove it from the ovens of the present era, because the concept of peeling a loaf [from the side of an oven] is not germane [at present]. Since he may have the intent of partaking of [the loaf], he might forget and stir the coals to cause its baking process to complete [faster]. For this [same] reason, it is forbidden to leave a dish [to cook] for the morning meal in any place that it is forbidden to leave

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it [to cook] for the evening meal,60 because of a Rabbinic decree, lest he stir the coals, as explained in sec. 253[:1ff.], even though by the morning meal, it can be [fully] cooked without one stirring the coals. ‫יא ֲאִפלּוּ ִאם ֵאין ַדְּﬠתּוֹ ֶלֱאכוֹל ֵמַהַפּת ְבַּשָׁבּת – ָאסוּר ִלְתָּנהּ ְלַתנּוּר ֶשָׁלּנוּ ֶשֵׁאינוֹ ָגרוּף ְוָקטוּם ָסמוּ ַלֲחֵשָׁכה ָכּל ָכּ‬ ‫ וְּבָכל ַהַשָּׁבּת ֻכָּלּהּ ְיכוָֹלה‬,‫ ַאף ַﬠל ִפּי ֶשׁהוּא אוֶֹפה אוָֹתהּ ְלֹצֶר מוָֹצֵאי ַשָׁבּת‬,‫ֶשֵׁאין ָשׁהוּת ֶשִׁיְּק ְרמוּ ָפֶניָה ִמְבּעוֹד יוֹם‬ ‫ ֶשֲׁהֵרי ֻמָתּר לוֹ ְלהוִֹציָאהּ ִמַתּנּוּר ֶשָׁלּנוּ‬,‫ ִמָכּל ָמקוֹם חוְֹשִׁשׁים ֶשָׁמּא ִיָמֵּל ַאַחר ָכּ ְלָאְכָלהּ ְבַּשָׁבּת‬,‫ְלֵהָאפוֹת ְבּל ֹא ִחתּוּי‬ ‫קכד ֶשִׁמַּטַּﬠם ֶזה ָאסוּר‬,‫ ֶשָׁמּא ִיְשַׁכּח ְוַיְחֶתּה ַבֶּגָּחִלים ִלְגמוֹר ֲאִפָיָּתהּ‬,‫ ְוֵכיָון ֶשׁ ִיְּהֶיה ַדְﬠתּוֹ ָﬠֶליָה ְלָאְכָלהּ‬,‫ֶשֵׁאין בּוֹ ְרִדָיּה‬ ‫ ִמשּׁוּם ְגֵּזַרת ֶשָׁמּא‬60,‫ְלַהְשׁהוֹת ַתְּבִשׁיל ְלֹצֶר ְסֻﬠַדּת ַשֲׁח ִריתקכה ְבָּכל ָמקוֹם ֶשָׁאסוּר ְלַהְשׁהוֹתוֹ ְלֹצֶר ְסֻﬠַדּת ַהַלּ ְיָלה‬ ‫קכו ַאף ַﬠל ִפּי ֶשַׁﬠד ְסֻﬠַדּת ַשֲׁח ִרית יוַּכל ְלִהְתַבֵּשּׁל ְבּל ֹא ִחתּוּי‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן רנ"ג‬,‫ַיְחֶתּה‬: 12 When a person placed a loaf of bread into a [burning] oven on Shabbos itself, whether he did so in unknowing or willful violation of the prohibition, and changed his mind and decided to remove it from the oven before it bakes,61 he is permitted to remove it,62 even though he has no use for it on Shabbos because it is not fit to eat.63[Moreover, the leniency applies] even with regard to the ovens of the [Talmudic] era, in which instance, the loaves were removed with a baker’s peel. [Although the removal of bread in this manner is forbidden,]64 our Sages permitted a person to violate a Rabbinic prohibition so that he would not become liable for a prohibition punishable by execution by stoning or requiring atonement through a sin-offering.65 Nevertheless, if it is possible for him to remove it [from the oven] by deviating from his ordinary practice, he should make such a deviation.66 License was not, however, granted for another person to remove the loaf67 – even if he deviates from his ordinary practice – in order to prevent the first person from becoming liable for a sin-offering or for execution by stoning. For [in such an instance] a person is not told: “Sin so that your friend will merit,” since his friend transgressed by putting the loaf into the oven.68 See sec. 306[:29].69 61‫קכט ְוִנְמַל ִל ְרדּוָֹתהּקל ֵמַהַתּנּוּר ֹקֶדם ֶשֵׁתָּאֶפה‬,‫קכז ֵבּין ְבּשׁוֵֹגגקכח ֵבּין ְבֵּמִזיד‬,‫יב ִמי ֶשָׁנַּתן ַפּת ַלַתּנּוּר ְבַּשָׁבּת ַﬠְצָמהּ‬ ‫ ַוֲאִפלּוּ ְבַּתנּוּ ִרים ֶשָׁלֶּהם‬63,‫קלא‬,‫ ֶשֲׁהֵרי ֵאיָנהּ ְראוָּיה ַלֲאִכיָלה‬,‫ ַאף ַﬠל ִפּי ֶשֵׁאין ָבּהּ ֹצֶר ַשָׁבּת‬62,‫– ֻמָתּר לוֹ ִל ְרדּוָֹתהּ‬ ‫ ֶשִׁהִתּירוּ לוֹ ֲחָכִמים ִאסּוּר ֶשׁל ִדְּבֵריֶהם ְכֵּדי ֶשׁלּ ֹא ָיב ֹא ִליֵדי ִאסּוּר ְסִקיָלהקלב אוֹ ִליֵדי ִאסּוּר‬64,‫ֶשַׁשָּׁיּ ָבֶּהם ְרִדָיּה‬ 66,‫קלד‬.‫ ִאם ֶאְפָשׁר לוֹ ִל ְרדּוֹת ַﬠל ְיֵדי ִשׁנּוּי – ְיַשֶׁנּה‬,‫ וִּמָכּל ָמקוֹם‬65,‫קלג‬.‫ַחָטּאת‬ ‫ ֶשֵׁאין‬,‫ ֲאִפלּוּ ַﬠל ְיֵדי ִשׁנּוּי ְכֵּדי ֶשׁלּ ֹא ָיב ֹא ֲחֵברוֹ ִליֵדי ִחיּוּב ַחָטּאת אוֹ ְסִקיָלה‬67,‫ֲאָבל ְלָאָדם ַאֵחר ל ֹא ִהִתּירוּ ִל ְרדּוֹתקלה‬ ‫ ַﬠֵיּין סוֹף ִסָמּן‬68,‫קלז‬,‫קלו ֵכּיָון ֶשֲׁחֵברוֹ ָפַּשׁע ְבַּמה ֶשָּׁנַּתן ַהַפּת ַלַתּנּוּר‬," ‫ "ֲחֵטא ְכֵּדי ֶשׁ ִיְּזֶכּה ֲחֵב ְר‬:‫אוְֹמ ִרים ְלָאָדם‬ 69,‫קלח‬:[‫ש"]ו‬ 13 A person may not fill a pot with beans, vetch,70 or other kitniyos,71 and place it on a range72 or in an oven of the present era that is not sealed with mud if [their] coals were not removed or covered, unless there is enough time during the day [on Friday] for them to cook to the extent of maachal ben Derusai’i, according to the [prevailing] custom.73 If, however, there is not enough time in the day [for them to cook to that degree], it is forbidden to leave them there, even directly before darkness, in a situation where, were it meat [that was placed on the range], it would be permitted to leave it there since it was entirely raw directly before nightfall and it could not completely [cook in time] for the evening meal.74 All types of kitniyos, by contrast, cook rapidly and could be ready for the evening meal. The same laws apply to all types of vegetables.75 If a person transgressed and left [beans or vegetables on such a cooking surface], whether unknowingly or willfully, and they did not cook to the extent of maachal 12/14/2020, 12:35 PM

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ben Derusai’i while it was still day [on Friday], they are forbidden to be eaten until Saturday night, after waiting the time it would take for them to cook.76 ‫ אוֹ ְלתוֹ‬72‫ ְוַיִנּיַח ַﬠל ַגֵּבּי ִכּיָרה‬71,‫ אוֹ ְשָׁאר ָכּל ִמיֵני ִקְט ִניּוֹתקמ‬70,‫יג ל ֹא ְיַמֵלּא ָאָדם ְקֵדָרה ֲﬠָסִסיּוֹת ְותוּ ְרָמִסיןקלט‬ ‫קמב ֶאָלּא ִאם ֵכּן ֵישׁ ָשׁהוּת ַבּיּוֹם ֶשׁ ִיְּתַבְּשּׁלוּ ְכַּמֲאַכל‬,‫ַהַתּנּוּר ֶשָׁלּנוּ ֶשֵׁאינוֹ טוַּח ְבִּטיטקמא ִאם ֵאיָנ]ן[ ְגרוִּפים וְּקטוִּמים‬ ,‫ ֲאָבל ִאם ֵאין ָשׁהוּת ַבּיּוֹם ָכּל ָכּ – ָאסוּר ְלַהִנּיָחהּ ָשׁם ֲאִפלּוּ ָסמוּ ַלֲחֵשָׁכה ַמָמּשׁ‬73,‫קמג‬.‫ֶבּן ְדּרוָּסִאי ְלִפי ִמְנָהֵגנוּ‬ ‫ ֵכּיָון ֶשׁהוּא ַחי ְלַגְמֵרי ָסמוּ ַלֲחֵשָׁכה ְול ֹא יוַּכל ְלִהָגֵּמר עוֹד ִלְסֻﬠַדּת‬,‫ְבִּﬠְנָין ֶשַׁכּיּוֵֹצא ָבֶזה ְבָּבָשׂר ֻמָתּר ְלַהְשׁהוֹתוֹ ָשׁם‬ ‫קמה ְוֵכן ַהִדּין ְבָּכל ִמיֵני‬.‫ ִויכוִֹלין ְלִהָגֵּמר ִלְסֻﬠַדּת ַהַלּ ְיָלה‬,‫ ֲאָבל ָכּל ִמיֵני ִקְט ִניּוֹת ֵהם ְמַמֲה ִרים ְלִהְתַבֵּשּׁל‬74,‫קמד‬,‫ַהַלּ ְיָלה‬ 75,‫קמו‬.‫ְיָרקוֹת‬ ‫ ְול ֹא ִנְתַבְּשּׁלוּ ְכַּמֲאַכל ֶבּן ְדּרוַָּסִאיקמח ִמְבּעוֹד יוֹם – ֲאסוּ ִרים ַﬠד‬,‫ ֵבּין ְבּשׁוֵֹגגקמז ֵבּין ְבֵּמִזיד‬,‫ְוִאם ָﬠַבר ְוִה ִנּיָחהּ ָשׁם‬ 76,‫קמט‬:‫ְלמוָֹצֵאי ַשָׁבּת ִבְּכֵדי ֶשֵׁיָּﬠשׂוּ‬ 14 The same laws apply when one places water in a pot to warm in an oven of the present era, from which [the coals] were not removed or covered, ([doing so] for drinking purposes or even) for the sake of washing dishes on Shabbos.77As an initial preference,78 the pot must be placed there early enough in the day [on Friday] so that, according our custom, there will be enough time during the day that it will be able to warm to half79[the extent it was intended to] warm,80 or so that it will warm to the full extent according to the authorities who forbid leaving a dish that was cooked to the extent of maachal ben Derusai’i or even it was cooked entirely, unless further cooking would cause it to deteriorate (metzamek vira lo). Hot water is also considered a substance that further cooking causes to deteriorate.81 One should not place it on [the cooking surface] directly before nightfall, because water also warms quickly.82 True, water is also fit to drink when cold. Nevertheless, like fruits that [are not as desirable] when eaten raw, [water] is not as desirable [when cold], as explained above.83 If a person transgressed and left [water on such a cooking surface], whether unknowingly or willfully, and it did not warm to one-third84 of the desired heat while it was still day [on Friday], it is forbidden [to be used] until Saturday night after waiting the time it would take to warm.85 (‫יד ְוֵכן ַהִדּין ְבּנוֵֹתן ַמ ִים ִבְּקֵדָרה ְלַחְמָּמם קנ ְלַתנּוּר ֶשָׁלּנוּ ֶשֵׁאינוֹ ָגרוּף ְוָקטוּםקנא )ג( )ְלֹצֶר ְשִׁתָיּהקנב אוֹ ֲאִפלּוּ‬ ‫ ֶשָׁצּ ִרי ֶשַׁיּ ִנּיַח ָשׁם ַהְקֵּדָרה ִמְבּעוֹד יוֹם ָכּל ָכּ ֶשׁ ְיֵּהא ָשׁהוּת ַבּיּוֹם ֶשׁיּוְּכלוּ‬77,‫קנד‬,‫ְלֹצֶר ֲהָדַחת ֵכִּליםקנג ְבַּשָׁבּת‬ ‫קנז אוֹ ֶשֵׁיַּחמּוּ ָכּל ָצ ְרָכּם ְלָהאוְֹס ִריםקנח ְלַהְשׁהוֹת ָשׁם‬,‫ ְלִפי ִמְנָהֵגנוּ‬78,‫ ְלַכְתִּחָלּהקנו‬80,‫ ַהִחמּוּםקנה‬79‫ְלִהְתַחֵמּם ֲחִצי‬ ‫ ְוַהַמּ ִים ַחִמּין ַגּם ֵכּן ִמְצַטְמִּקין ְוַרע‬,‫ַתְּבִשׁיל ֶשׁ ִנְּתַבֵּשּׁל ְכַּמֲאַכל ֶבּן ְדּרוָּסִאי אוֹ ֲאִפלּוּ ָכּל ָצ ְרכּוֹ ַﬠד ֶשׁ ִיְּהֶיה ִמְצַטֵמּק ְוַרע לוֹ‬ 81,‫קנט‬.‫ָלֶהן‬ ‫ ְוַאף ֶשַׁהַמּ ִים ְראוּ ִיים‬82,‫קסא‬.‫קס ֶשַׁהַמּ ִים ַגּם ֵכּן ֵהם ְמַמֲה ִרים ְלִהְתַחֵמּם‬,‫ֲאָבל ל ֹא ַי ִנּיֶחָנּה ָשׁם ָסמוּ ַלֲחֵשָׁכה ַמָמּשׁ‬ 83,‫קסד‬.‫קסב ִמָכּל ָמקוֹם ֵאיָנם טוִֹבים ָכּל ָכּךּ ְכֵּפרוֹת ַהֶנֱּאָכִלים ַחִיּיםקסג ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬,‫ִלְשִׁתָיּה ַגּם ְכֶּשֵׁהם צוֹ ְנִנים‬ ‫ ִחמּוָּמםקסו ִמְבּעוֹד יוֹם – ֲאסוּ ִרים ַﬠד‬84‫ ְול ֹא ִנְתַחְמּמוּ ְשִׁלישׁ‬,‫ ֵבּין ְבּשׁוֵֹגגקסה ֵבּין ְבֵּמִזיד‬,‫ְוִאם ָﬠַבר ְוִה ִנּיַח ָשׁם‬ 85,‫קסז‬:‫ְלמוָֹצֵאי ַשָׁבּת ִבְּכֵדי ֶשֵׁיָּﬠשׂוּ‬ 15 Before nightfall [on Friday], it is forbidden to place water in the pot that is permanently affixed in the winter oven86 unless there is enough time for it to reach half the desired temperature while it is still day.87 True, the [primary] intent [of the person placing the water there] is so the pot will not crack. Nevertheless, since he also desires to use this water to wash dishes – for it is common to wash dishes with such water – there is concern that he will stir the coals.

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(Even though it is permitted to place [food or water] next to an oven whose [coals] were not removed or covered, as explained in sec. 253[:20], since this pot is suspended over the coals of the fire, it is considered as if one is in fact placing [the water] above the coals.)88 If one transgressed and placed water there [on Friday], even unknowingly, and it did not warm to one-third of the desired heat while it was still day, it is forbidden even to use it to wash dishes until Saturday night, after waiting the time it would take to warm. (Nevertheless, if the water was placed there before the oven was kindled, there is room for leniency if one acted unknowingly.)89 ‫ ֶאָלּא ִאם ֵכּן ֵישׁ ָשׁהוּת‬86,‫קסח‬,‫טו ָאסוּר ִלֵתּן ַמ ִים ָסמוּ ַלֲחֵשָׁכה ְלתוֹ ְקֵדָרה ַהְקּבוָּﬠה ְבּתוֹ ַתּנּוּר ֵבּית ַהֹחֶרף‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשָׁחֵפץ ַגּם ֵכּן‬,‫ ֶשַׁאף ֶשַׁכָּוָּנתוֹ ֶשׁלּ ֹא ִתָבַּקע ַהְקֵּדָרה‬87,‫קסט‬,‫ֶשׁיּוְּכלוּ ְלִהְתַחֵמּם ֲחִצי ִחמּוָּמם ִמְבּעוֹד יוֹם‬ ‫ַבַּמּ ִים ַהָלּלוּ ֶשׁ ִיְּתַחְמּמוּ ְכֵּדי ְלָהִדיַח ָבֶּהם ֵכִּלים ְבַּשָׁבּת ְכּמוֹ ֶשֶׁדֶּר הוּא ְלָהִדיַח ָבֶּהם – ֵישׁ ָלחוּשׁ ֶשָׁמּא ַיְחֶתּה‬ ‫קע‬.‫ַבֶּגָּחִלים‬ (‫קעא ִמָכּל ָמקוֹם ֵכּיָון ֶשְׁקֵּדָרה זוֹ‬,‫ְוַאף ַﬠל ִפּי ֶשֻׁמָּתּר ִלְסמוֹ ֵאֶצל ַתּנּוּר ֶשֵׁאינוֹ ָגרוּף ְוָקטוּם ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן רנ"ג‬ ‫)בּוֶֹלֶטת ַﬠל ַהֶגָּחִלים ֶשַׁבַּתּנּוּר – ֲהֵרי ֶזה ְכַּמְשֶׁהה ַﬠל ַגֵּבּי ַהֶגָּחִלים ַמָמּשׁקעב‬.88 ‫ ְול ֹא ִנְתַחְמּמוּ ְשִׁלישׁ ִחמּוָּמםקעג ִמְבּעוֹד יוֹם – ָאסוּר ֲאִפלּוּ ְלָהִדיַח ָבֶּהם ֵכִּלים ַﬠד‬,‫ ֲאִפלּוּ ְבּשׁוֵֹגג‬,‫ְוִאם ָﬠַבר ְוָנַתן‬ ‫קעד‬.‫ְלמוָֹצֵאי ַשָׁבּת ִבְּכֵדי ֶשֵׁיָּﬠשׂוּ‬ (‫ ִאם ְנָתָנם ָשׁם ֹקֶדם ֶשֻׁהַסּק ַהַתּנּוּר – ֶאְפָשׁר ֶשֵׁיּשׁ ְלָהֵקל ִאם ָהָיה שׁוֵֹגגקעה‬,‫)וִּמָכּל ָמקוֹם‬:89

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Shulchan Aruch: Chapter 255 - Laws Governing Preparation of Fire befo...

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Shulchan Aruch: Chapter 255 - Laws Governing Preparation of Fire before Onset of Shabbos By Rabbi Schneur Zalman of Liadi

SECTION 255 The Laws Governing the Preparation of Fire before the Onset of Shabbos (1-4) ‫סימן רנה ֲהָכַנת ָהֵאשׁ ֹקֶדם ַהְכָנַסת ַשָׁבּת וּבוֹ ד׳ ְסִﬠיִפים׃‬ 1 It is forbidden to make a large fire – a medurah – using wood as fuel close to nightfall [on Friday] unless the fire catches hold to the extent that the flame burns on its own accord,1 without the assistance of other wood.2 This is a decree, lest one stir [the wood] on Shabbos, moving [the pieces of] wood until the flame ascends on its own accord.3 If [only] one log is [burning], the fire must take hold of the majority of its circumference and its width4 while it is still day [on Friday], i.e., the fire must penetrate more than half the width of the log and must cover half of its circumference from the outside. Under such circumstances, [the log] will burn on its own accord on Shabbos and it will not need to be stirred. ‫ ֶאָלּא ִאם ֵכּן ַמִצּית ָבֶּהם ָהאוּר ָכּל ָכּ א ַﬠד ֶשְׁתֵּהא ַהַשְּׁלֶהֶבת עוָֹלה‬,‫א ָאסוּר ַלֲﬠשׂוֹת ְמדוָּרה ֵמֵﬠִצים ָסמוּ ַלֲחֵשָׁכה‬ 3,‫ד‬.‫ ְגֵּזָרה ֶשָׁמּא ַיְחֶתּה ָבּהּ ְבַּשָׁבּת ְוָי ִניד ָהֵﬠִצים ְכֵּדי ֶשַׁתֲּﬠֶלה ַהַשְּׁלֶהֶבת‬2,‫ג‬,‫ ְבִּלי ִסיּוַּﬠ ֵﬠִצים ֲאֵח ִרים‬1,‫ֵמֵאֶליָהב‬ ‫ ְדַּה ְינוּ ֶשׁ ִיָּכֵּנס ָהאוּר ְבֹּעִבי ָהֵﬠץ ַﬠד‬4,‫ה‬,‫ ְבֹּרב ֶהֵקּפוֹ וְּבֹרב ָﬠְביוֹ‬1‫ְוִאם הוּא ֵﬠץ ְיִחיִדי – ָצ ִרי ֶשֶׁיֱּאחוֹז ָהאוּר ִמְבּעוֹד יוֹם‬ ‫ ְול ֹא ִיְצָטֵר ְכָּלל ַלֲה ִנידוֹ‬,‫ו ֶשָׁאז ִיָדֵּלק ֵמֵאָליו ְבַּשָׁבּת‬,‫ וִּמַבּחוּץ ַיִקּיֶפנּוּ ַגם ֵכּן ַﬠד ֹרב ֶהֵקּפוֹ‬,‫ֻרבּוֹ‬: 2 When wood was not kindled while it was still day [on Friday] to the extent described [in the previous subsection], even if later, on Shabbos, in and of itself, the fire took hold to the extent that there is no concern that one will stir it,5 it is nevertheless forbidden to benefit from [this fire] on Shabbos, since it was kindled in a forbidden manner while it was still day. If, however, [the wood] was kindled to the extent described [in the previous subsection] while it was still day, a person may warm himself by [that fire] and use its light, regardless of whether [the wood] was [burning] on the ground or on a holder for fire. Even substances that are forbidden to be used as wicks for [the Shabbos] lights – because the flame will flutter around them6 and will not catch well onto them, as will be explained in sec. 264[:1] – are permitted to be used [as fuel] for a fire in any situation.7 [The rationale:] Since a medurah is a large fire [and contains a large quantity of fuel], one [piece of wood] will cause another to burn. ‫ז ַאף ַﬠל ִפּי ֶשֻׁהְדְלקוּ ַאַחר ָכּ ֵמֲאֵליֶהם ְבַּשָׁבּתח ְבִּﬠ ְנָין ֶשׁשּׁוּב ֵאין‬,‫ב ֵﬠִצים ֶשׁלּ ֹא ֻהְדְלקוּ ִמְבּעוֹד יוֹם ְכִּשׁעוּר ֶשִׁנְּתָבֵּאר‬ ‫י‬.‫ ֵכּיָון ֶשֻׁהְדְלקוּ ִמְבּעוֹד יוֹם ְבִּאסּוּר‬,‫ – ַאף ַﬠל ִפּי ֵכן ָאסוּר ֵלָהנוֹת ֵמֶהם ְבַּשָׁבּת‬5,‫ָלחוּשׁ ֶשָׁמּא ַיְחֶתּה ָבֶּהםט‬

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Shulchan Aruch: Chapter 255 - Laws Governing Preparation of Fire befo...

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,‫ ֵבּין ֶשֵׁהם ַﬠל ַגֵּבּי ַק ְרַקע‬,‫ֲאָבל ִאם ֻהְדְלקוּ ִמְבּעוֹד יוֹםיא ְכִּשׁעוּר ֶשִׁנְּתָבֵּאר – ָיכוֹל ְלִהְתַחֵמּם ְכֶּנְגָדּם וְּלִהְשַׁתֵּמּשׁ ְלאוָֹרן‬ ‫ֵבּין ֶשֵׁהם ַﬠל ַגֵּבּי ְמנוָֹרה‬. ‫ ְוֵאיָנהּ ֶנֱאֶחֶזת ָבֶּהם ָיֶפה ְכּמוֹ‬6‫ַוֲאִפלּוּ ִמְדָּב ִרים ֶשָׁאסוּר ַלֲﬠשׂוֹת ֵמֶהם ְפִּתיָלה ְלֵנריב ִמְפֵּני ֶשָׁהאוֹר ְמַסְכֶסֶכת ָבֶּהם‬ ‫ ְלִפי ֶשִׁבְּמדוָּרה ֶשִׁהיא ֶהֵסּק ָגּדוֹל ַמְבִﬠיר ָהֶאָחד‬7,‫יד‬,‫ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן רס"דיג – ֻמָתּר ַלֲﬠשׂוֹת ֵמֶהם ְמדוָּרה ְבָּכל ָמקוֹם‬ ‫טו‬:‫ֶאת ֲחֵברוֹ‬ 3 There are authorities who maintain that if coals [are used for kindling], even though the fire only started burning minimally on its own while it was still day [on Friday], it is permitted [to benefit from it], because they will continue to burn on their own. There are other authorities who differ with this [ruling. Nevertheless,] with regard to a Rabbinic decree,8 one may follow the more lenient opinion. ‫ ְלִפי ֶשֵׁהם דּוְֹלִקים‬1,‫ג ֵישׁ אוְֹמ ִריםטז ֶשַׁבֶּפָּחִמין ֲאִפלּוּ ל ֹא ָאַחז ָבֶּהם ָהאוּר ֶאָלּא ָכּל ֶשׁהוּא ִמְבּעוֹד יוֹם – ֲהֵרי ֶזה ֻמָתּר‬ ‫יז‬.‫ְוהוְֹלִכים ֵמֲאֵליֶהם‬ ‫יט‬:‫ – ַהֵלּ ַאַחר ַהֵמֵּקל‬8‫יח וְּבִדְבֵרי סוְֹפ ִרים‬.‫ְוֵישׁ חוְֹלִקין ַﬠל ֶזה‬ 4 When tar, sulfur, straw, or stubble [are used as kindling for] a medurah, even though the fire only started burning minimally [while it was still day on Friday], it is permitted [to benefit from it], because these substances will continue to burn on their own.9 The same [rule applies when] reeds or date pits are used as kindling when they are spread out.10 If, however, the reeds are bound [in a bundle] and the pits are [collected] in a basket, then the fire must take hold of them to the extent that it ascends on its own accord, because [when they are collected in such a manner], the flame cannot penetrate them on its own accord. ‫ ֶשֵׁהם‬,‫כ ֲאִפלּוּ ל ֹא ָאַחז ָבֶּהן ָהאוּר ֶאָלּא ָכּל ֶשׁהוּא – ֲהֵרי ֶזה ֻמָתּר‬,‫ד ְמדוָּרה ֶשׁל ֶזֶפת ְוֶשׁל ָגְּפ ִרית ְוֶשׁל ַקשׁ וְּגָבָבא‬ ‫ ֲאָבל ִאם ַהָקּ ִנים‬10.‫ ְוֵכן ְמדוָּרה )א( ֶשׁל ָקִנים ְוֶשׁל ַגּ ְרִﬠיֵני ְתָמ ִרים ְכֶּשֵׁהם ְמֹפָרִדים‬9.‫דּוְֹלִקים ְוהוְֹלִכיםכא ֵמֲאֵליֶהם‬ ‫כב ְלִפי‬,‫ֵהם ֲאגוִּדים ְוַהַגּ ְרִﬠי ִנים ֵהם ַבַּסּל – ְצ ִריִכים ֶשַׁיִּצּית ָבֶּהם ָהאוּר ָכּל ָכּ ְבִּﬠְנָין ֶשְׁתֵּהא ַהַשְּׁלֶהֶבת עוָֹלה ֵמֵאֶליָה‬ ‫כג‬:‫ֶשֵׁאין ַהַשְּׁלֶהֶבת ְיכוָֹלה ִלָכֵּנס ָבֶּהם ֵמֵאֶליָה‬

12/14/2020, 12:36 PM

Shulchan Aruch: Chapter 256 - Six Shofar Blasts that Would Be Sounde...

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Shulchan Aruch: Chapter 256 - Six Shofar Blasts that Would Be Sounded on Friday By Rabbi Schneur Zalman of Liadi

SECTION 256 The Six Shofar Blasts that Would Be Sounded on Friday (1) ‫סימן רנו ֵשׁשׁ ְתִּקיעוֹת ֶשָׁהיוּ תּוְֹקִﬠין ְבֶּﬠֶרב ַשָׁבּת וּבוֹ ְסִﬠיף ֶאָחד׃‬ 1 When the Jewish people were settled in their land, our Sages ordained that six shofar blasts be sounded [on Friday afternoon] from a high place [to alert] the people to conclude [their] work.1 At present, the custom in holy communities2 is that a half hour or an hour before Shabbos, an emissary of the community announces [that everyone] should prepare himself for Shabbos, for it is necessary to add from the mundane to the holy, as will be explained in sec. 261[:4]. It is appropriate to institute this custom in all places3 (where the Evening Service is recited at a later time).4 At the very least, a person should be sent to [alert] craftsmen to cease work from minchah [ketanah],5 i.e., two and a half hours6 before nightfall,7 as explained in sec. 251.8 [True,] commercial activity is permitted after minchah as stated there.9 Nevertheless, it is appropriate to send out a person [to see to it] that stores close approximately an hour before nightfall,10 because quite often, [leaving them open] leads to a great stumbling block. At times, a [non-Jewish] personage will come [to make a purchase] and the negotiations [over the price] will continue into the night itself.11 The responsibility for [such conduct] lies with the communal leaders, as our Sages interpret the verse:12 “I will place them at your head.”13 One must also caution the general populace14 [who presume] that license is granted them to do anything that they must do for the sake of Shabbos15 as long as [the congregation] has not recited Barchu,16 even though it is already actually [after] nightfall. It is therefore proper to recite Barchu early. [The community] should not delay [its recitation in consideration] of a person of stature who has not yet come to the synagogue.17 It is a merit for him [that Barchu be recited earlier,] so that Shabbos not be desecrated because of him. “A wise man’s eyes [see] from the outset.”18 ‫ ְוַﬠְכָשׁו‬1,‫ד‬.‫ג ְלַהְבִדּיל ָהָﬠם ִמן ַהְמָּלאָכה‬,‫א ְכֶּשָׁהיוּ ִיְשָׂרֵאל ְבּ ִישּׁוָּבןא ִתְּקּנוּ ֲחָכִמים ִלְתקוַֹﬠ ֵשׁשׁ ְתִּקיעוֹתב ְבָּמקוֹם ָגּבוַֹהּ‬ ‫ו‬,‫ ֶשַׁמְּכ ִריז ְשִׁליַח ִצבּוּר ְלָהִכין ַﬠְצָמן ְלַשָׁבּת‬,‫ ֶשֹׁכּל ֶשׁהוּא ָסמוּ ְלַשָׁבּת ַכֲּחִצי ָשָׁﬠהה אוֹ ָשָׁﬠה‬2‫ָנֲהגוּ ִבְּקִהלּוֹת ַהְקּדוֹשׁוֹת‬ ‫ )ֶשְׁמַּאֲח ִרים ְתִּפַלּת‬3,‫ח ְוֵכן ָראוּי ִל ְנהוֹג ְבָּכל ָמקוֹםט‬.‫ז ְכּמוֹ ֶשׁ ִיְּתַבֵּאר ְבִּסָמּן רס"א‬,‫ֶשָׁצּ ִרי ְלהוִֹסיף ֵמֹחל ַﬠל ַהֹקֶּדשׁ‬ 4.(‫ַﬠ ְרִבית‬ 6‫ ְדַּה ְינוּ ְשֵׁתּי ָשׁעוֹת וֶּמֱחָצה‬5,‫ְוַﬠל ָכּל ָפִּנים ָצ ִרי ִלְשׁלוַֹח ִאישׁ ְלַבֵטּל ַהַבֲּﬠֵלי ְמָלאכוֹת ִמְמַּלאְכָתּם ִמן ַהִמְּנָחה וְּלַמְﬠָלה‬ 8,‫יא‬.‫ ַﬠל ֶדֶּר ֶשׁ ִנְּתַבֵּאר ְבִּסָמּן רנ"א‬7,‫י‬,‫ֹקֶדם ַהַלּ ְיָלה‬ ‫ ִמָכּל ָמקוֹם ָראוּי ִלְשׁלוַֹח ִאישׁ ִלְסגּוֹר ַהֲחנֻיּוֹת‬9,‫יב‬,‫ ַאף ֶשִׁהיא ֻמֶתֶּרת ַאַחר ַהִמּ ְנָחה ְכּמוֹ ֶשִׁנְּתַבֵּאר ָשׁם‬,‫ְוַגם ְפַּרְקַמְטָיא‬

12/14/2020, 12:36 PM

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‫‪Shulchan Aruch: Chapter 256 - Six Shofar Blasts that Would Be Sounde...‬‬

‫ְכּמוֹ ָשָׁﬠה ֹקֶדם ַהַלּ ְיָלה‪,‬יג‪ִ 10,‬כּי ְפָּﬠִמים ַרבּוֹת יוֵֹצא ֵמֶהן ַמְכֵשָׁלה ְגדוָֹלה‪ֶ ,‬שִׁלְּפָﬠִמים ָבּא ַשׂר ֶאָחד ְוִנְמָשׁ ַהַמָּשּׂא וַּמָתּן‬ ‫ַﬠד ַהַלּ ְיָלה ַמָמּשׁ‪,‬יד‪ְ 11,‬וַהקּוָֹלר ָתּלוּי ְבַּצַוּאר ָראֵשׁי ָהָﬠם‪ְ ,‬כּמוֹ ֶשָׁדּ ְרשׁוּ ֲחָכִמיםטו ִמַמּה ֶשֶׁנֱּאַמרטז‪ַ" 12,‬וֲאִשׂיֵמם‬ ‫ְבָּראֵשׁיֶכם"‪.‬יז‪13,‬‬ ‫ְוַגם ָצ ִרי ְלַהְזִהיר ֹרב ָהָﬠםיח‪ֶ 14,‬שֵׁיּשׁ ָלֶהם ֶהֵתּר ֶשָׁכּל עוֹד ֶשׁלּ ֹא ָאְמרוּ "ָבּ ְרכוּ"‪ 16‬עוִֹשׂין ָכּל ַהָצּ ִרי ָלֶהם ְלַשָׁבּת‪15‬‬ ‫ַאף ַﬠל ִפּי ֶשׁהוּא ַל ְיָלה ַמָמּשׁ‪ְ .‬וָלֵכן ֵישׁ ְלַהְק ִדּים ֲאִמיַרת "ָבּ ְרכוּ"‪ְ ,‬וֵאין ְלַהְמִתּין ַﬠל ָאָדם ָגּדוֹל ֶשֲׁﬠַד ִין ל ֹא ָבּא ְלֵבית‬ ‫ַהְכֶּנֶסת‪ִ 17,‬כּי ְזכוּת הוּא לוֹ ֶשׁלּ ֹא ִיְתַחֵלּל ַשָׁבּת ַﬠל ָידוֹ‪ְ ,‬וֶהָחָכם ֵﬠיָניו ְבּר ֹאשׁוֹ‪:‬יט‪18,‬‬

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Shulchan Aruch: Chapter 257 - Laws Governing Insulating Warm Food -...

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https://www.chabad.org/library/article_cdo/aid/3447025/jewish/Shulcha...

Shulchan Aruch: Chapter 257 - Laws Governing Insulating Warm Food By Rabbi Schneur Zalman of Liadi

SECTION 257 The Laws Governing Insulating Warm Food (1-13) ‫סימן רנז ִדּיֵני ַהְטָמַנת ַהַחִמּין וּבוֹ י"ג ְסִﬠיִפים׃‬ 1 A person who seeks to remove a pot from a range and insulate it (lehatminah)1 so that it will not cool is forbidden to insulate it in material that will increase its temperature (davar hamosif hevel),2 even if he does so while it is still day [on Friday.3 This is] a decree lest he bury it4 in ash containing burning embers5 and then afterwards, on Shabbos, forget [about the related prohibition] and stir the coals.6 If one transgressed and placed [a pot in such a mixture], even unwittingly, the cooked food is forbidden7 both for him and for others until Saturday night8 if, when placed [in this mixture], it would have benefitted from further cooking or it was cold and was warmed.9 If, however, [the food] remains at its original temperature and further cooking will be detrimental to it (mitztamek vira lo), it is permitted, because the person does not benefit at all from [the violation of] the prohibition.10 Nevertheless, initially, it is forbidden [to place even food] which further cooking will harm [in such a mixture]. The situation does not resemble leaving food on a range (shi’ah) [whose coals] were neither removed nor covered [before Shabbos],11 in which instance, food that was [already] cooked to the extent of maachal ben Derusai’i12 while it was still day [on Friday] may be left [on the range. The rationale for the distinction is that,] generally, one insulates food (hatmanah) for the purpose of [using it] the following day; therefore, one insulates it and covers it so that it will not cool until the following day. As such, there is a greater need to stir the coals so that the food will not cool overnight. When, by contrast, one leaves food on a range (shi’ah), he generally does so for the night meal, for he leaves it exposed.13 Accordingly, there is not that great a need to stir the coals as long as the food was cooked to the extent of maachal ben Derusai’i while it was still day [on Friday]. Even if one leaves the food on the range until the next day, there is no concern that one will stir the coals, because stirring the coals slightly will not be effective in preserving the heat [of the food] until the [next] day since it is left exposed. When, by contrast, food is insulated, even a small amount of stirring will be effective [in preserving its heat until the following day]. Therefore, when it is buried in a mixture of ash and coals, there is concern that one might stir the coals. [Accordingly,] our Sages decreed against insulating [foods]14 in any material that will increase heat, [as a safeguard against] people burying pots in a mixture of ash and coals. This [stringency] applies even when one is insulating food for the night meal, for our Sages did not make distinctions in their decrees. For this same reason, it is forbidden to insulate even entirely raw meat directly before nightfall, although one may leave it [to cook] on a range.15 [The rationale for the leniency in the case of shi’ah is that the person] will divert his attention from it entirely until the next day,16 and throughout the entire night it will be able to cook, even without [the 12/14/2020, 12:37 PM

Shulchan Aruch: Chapter 257 - Laws Governing Insulating Warm Food -...

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coals] being stirred. If it will become cool afterwards, [there is still no concern that one will stir the coals,] because even if one stirs the coals some, his actions will not be effective, since [the pot] is exposed. When, by contrast, [the pot] is insulated, there is reason for concern that one will stir [the coals] after its cooking is completed to preserve its heat and prevent it from cooling. Stirring [the coals] slightly will be effective for this [purpose].17 There are authorities who differ with this [ruling] and maintain that while it is still day [on Friday], it is permitted to insulate [foods] – even in a material that increases their temperature – if they were [already] cooked to the extent of maachal ben Derusai’i, or were entirely raw directly before nightfall, just as it is permitted to leave such foods on a range [whose coals] were not removed or covered, as stated in sec. 253[:1, 8].18 In places where it has become customary to rule leniently according to this reasoning, people should not be admonished, but this custom should not be adopted in other places. There are others who grant even greater leniency, [maintaining] that even if [meat] is not [entirely] raw directly before nightfall on Friday, should a person divert his attention from it until the next day, it is governed by the laws that would apply were it to be entirely raw, and it is permitted to insulate it [together with a source of heat to prepare it] for the following day, even though it had not reached the stage of maachal ben Derusai’i. One may rely on this position only after the fact, [but not initially,] and only with the proviso that it will not become his regular practice. 2,‫ ְכֵּדי ֶשׁלּ ֹא ִתְצַטֵנּן – ָאסוּר לוֹ ְלַהְטִמיָנהּ ְבָּדָבר ַהמּוִֹסיף ֶהֶבלב‬1,‫א ַהָבּא ְלַסֵלּק ְקֵדָרה ֵמַﬠל ַגֵּבּי ִכּיָרה וְּלַהְטִמיָנהּא‬ ‫ ְוַאַחר ָכּ ְבַּשָׁבּת ִיְשַׁכּח ְוַיְחֶתּה‬5,‫ה‬,‫ד ְדַּה ְינוּ ֵאֶפר ֶשְׁמֹּעָרב בּוֹ ֶגָּחִלים‬,‫ ְבֶּרֶמץ‬4‫ ְגֵּזָרה ֶשָׁמא ַיְטִמין‬3,‫ג‬,‫ֲאִפלּוּ ִמְבּעוֹד יוֹם‬ 6,‫ו‬.‫ַבֶּגָּחִלים‬ ‫ ִאם הוּא ִמְצַטֵמּק‬8,‫י‬,‫ט ַﬠד ְלמוָֹצֵאי ַשָׁבּת‬,‫ ֵבּין לוֹ ֵבּין ַלֲאֵח ִרים‬7,‫ְוִאם ָﬠַבר ְוִהְטִמיןז ֲאִפלּוּ ְבּשׁוֵֹגגח – ַהַתְּבִשׁיל ָאסוּר‬ ‫ ֲאָבל ִאם הוּא עוֵֹמד ַבֲּחִמימוּתוֹ ְכָּשָׁﬠה ָה ִראשׁוָֹנה ְוהוּא ָדָּבר‬9.‫ אוֹ ֶשָׁהָיה צוֵֹנן ְו ִנְתַחֵמּם ַﬠל ְיֵדי ַהְטָמָנה זוֹ‬,‫ְוָיֶפה לוֹ‬ 10,‫יב‬.‫יא ֶשֲׁהֵרי ֵאינוֹ ֶנֱהֶנה ְכָּלל ִמן ָהִאסּוּר‬,‫ֶשִׁמְּצַטֵמּק ְוַרע לוֹ – ֻמָתּר‬ ‫יג ְוֵאינוֹ דוֶֹמה ְלַהְשִּׁהָיּה ֶשֻׁמָּתּר ְלַהְשׁהוֹת ַﬠל ַגֵּבּי ִכּיָרה ֶשֵׁאיָנהּ ְגּרוָּפה‬.‫ֲאָבל ְלַכְתִּחָלּה ָאסוּר ֲאִפלּוּ הוּא ִמְצַטֵמּק ְוַרע לוֹ‬ ,‫יד ְלִפי ֶשְׁסָּתם ַהְטָמָנה ִהיא ְלֹצֶר ָמָחר‬,‫ ִמְבּעוֹד יוֹם‬12‫ ֹכּל ֶשַׁהַתְּבִשׁיל ִנְתַבֵּשּׁל ְכַּמֲאַכל ֶבּן ְדּרוָּסִאי‬11‫וְּקטוָּמה‬ ‫ ֲאָבל‬,‫ וְּלִפיָכ ְצ ִריָכה יוֵֹתר ְלִחתּוּי ְכֵּדי ֶשׁלּ ֹא ִיְתָקֵרר ַהַתְּבִשׁיל ְבָּכל ַהַלּ ְיָלה‬,‫ֶשַׁמְּטִמיָנהּ וְּמַכָסּהּ ֶשׁלּ ֹא ִתְתָקֵרר ַﬠד ְלָמָחר‬ ‫ וְּלָכ ֵאיָנהּ ְצ ִריָכה ָכּל ָכּ ְלִחתּוּי ֹכּל ֶשׁ ִנְּתַבְּשָּׁלה ְכַּמֲאַכל ֶבּן‬13,‫ ֶשֲׁהֵרי ַמִנּיָחהּ ְמֻגָלּה‬,‫ְסָתם ְשִׁהָיּה ִהיא ְלֹצֶר ַהַלּ ְיָלה‬ ‫ ְלִפי ֶשֵׁאין ְמַﬠט ִחתּוּי מוִֹﬠיל ָלהּטז ִלְשׁמוֹר‬,‫טו ַוֲאִפלּוּ ִאם ַמְשֶׁהה אוָֹתהּ ַﬠד ְלָמָחר ֵאין ָלחוּשׁ ְלִחתּוּי‬,‫ְדּרוָּסִאי ִמְבּעוֹד יוֹם‬ ‫ ָלֵכן חוְֹשִׁשׁים ֶשָׁמּא ַיְחֶתּה ִאם ִהיא ְטמוָּנה‬,‫ ֲאָבל ְכֶּשִׁהיא ְטמוָּנה מוִֹﬠיל ָלהּ ְמַﬠט ִחתּוּי‬,‫ֻחָמּהּ ַﬠד ְלָמָחר ֵכּיָון ֶשִׁהיא ְמֻגָלּה‬ ‫יח ֶשׁלּ ֹא ָחְלקוּ ֲחָכִמים‬,‫יז ַוֲאִפלּוּ ִאם ַמְטִמין ְלֹצֶר ַהַלּ ְיָלה‬,‫ ִמשּׁוּם ֶרֶמץ‬14‫ ְוָגְזרוּ ַﬠל ָכּל ָדָּבר ַהמּוִֹסיף ֶהֶבל‬,‫ְבֶּרֶמץ‬ ‫ִבְּגֵזָרָתם‬. ‫ ְלִפי ֶשַׁמִּסּיַח‬15‫יט ֶשַׁאף ַﬠל ִפּי ֶשֻׁמָּתּר ְלַהְשׁהוֹתוֹ‬,‫וִּמַטַּﬠם ֶזה ָאסוּר ְלַהְטִמין ֲאִפלּוּ ָבָּשׂר ֶשׁהוּא ַחי ְלַגְמֵרי ָסמוּ ַלֲחֵשָׁכה‬ ‫ כ ְוִאם יוַּכל ְלִהְתָקֵרר ַאַחר ָכּ ַאף ִאם ַיְחֶתּה ְמַﬠט‬,‫ וְּבָכל ַהַלּ ְיָלה יוַּכל ְלִהְתַבֵּשּׁל ְבּל ֹא ִחתּוּי‬16,‫ַדְּﬠתּוֹ ִמֶמּנּוּ ַﬠד ְלָמָחר‬ ,‫ ֲאָבל ְבַּהְטָמָנה ֵישׁ ָלחוּשׁ ֶשָׁמּא ַיְחֶתּה ַאַחר ְגַּמר ִבּשּׁוּלוֹ ְלַהֲחִזיק ֻחמּוֹ ֶשׁלּ ֹא ִיְתָקֵרר‬,‫ל ֹא יוִֹﬠיל ְכּלוּם ֵכּיָון ֶשׁהוּא ְמֻגֶלּה‬ 17.‫ֶשְׁמַּﬠט ִחתּוּי יוִֹﬠיל ְלֶזה‬ ,‫ְוֵישׁ חוְֹלִקין ַﬠל ֶזהכא ְואוְֹמ ִרים ֶשַׁאף ְלַהְטִמין ְבָּדָבר ַהמּוִֹסיף ֶהֶבל ִמְבּעוֹד יוֹם ֻמָתּר ֹכּל ֶשׁ ִנְּתַבֵּשּׁל ְכַּמֲאַכל ֶבּן ְדּרוָּסִאי‬ ‫ ְכּמוֹ ֶשֻׁמָּתּר ְלַהְשׁהוֹת ַﬠל ַגֵּבּי ִכּיָרה ֶשֵׁאיָנהּ ְגּרוָּפה וְּקטוָּמה ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫אוֹ ֶשׁהוּא ַחי ְלַגְמֵרי ָסמוּ ַלֲחֵשָׁכה ַמָמּשׁ‬ 18,‫כב‬.‫ְבִּסָמּן רנ"ג‬ ‫כג‬.‫ ֲאָבל ֵאין ִל ְנהוֹג ֵכּן ִבְּשָׁאר ְמקוֹמוֹת‬.‫וְּבָמקוֹם ֶשָׁנֲּהגוּ ְלָהֵקל ַﬠל ִפּי ְסָבָרא זוֹ – ֵאין ִלְמחוֹת ְבָּיָדם‬ ,‫ ִמָכּל ָמקוֹם ִאם ַמִסּיַח ַדְּﬠתּוֹ ִמֶמּנּוּ ַﬠד ְלָמָחר – ִדּינוֹ ְכַּחי ְלַגְמֵרי‬,‫ְוֵישׁ ְמִקִלּין עוֹדכד ֶשַׁאף ִאם ֵאינוֹ ַחי ָסמוּ ַלֲחֵשָׁכה‬

12/14/2020, 12:37 PM

Shulchan Aruch: Chapter 257 - Laws Governing Insulating Warm Food -...

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https://www.chabad.org/library/article_cdo/aid/3447025/jewish/Shulcha...

,‫כה ְוֵאין ִלְסמוֹ ַﬠל ְסָבָרא זוֹ ֶאָלּא ְבִּדיֲﬠַבד‬.‫וֻּמָתּר ְלַהְטִמינוֹ ְלֹצֶר ָמָחר ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִה ִגּיַﬠ ֲﬠַד ִין ְלַמֲאַכל ֶבּן ְדּרוָּסִאי‬ ‫כו‬:‫וִּבְלָבד ֶשׁלּ ֹא ְיֵהא ָרִגיל ַלֲﬠשׂוֹת ֵכּן‬ 2 It is forbidden to insulate food on Shabbos itself, even in a material that does not increase its temperature (davar she’eino mosif hevel),19 even though it does not resemble a mixture of coal and ash at all. Why was this forbidden? This is a decree, instituted in the event that when one removes a pot of food from the range in order to insulate it in a material that does not increase its heat, he finds that the pot is cool. [He may then] forget that it is Shabbos and boil it on a fire and become liable for [performing the forbidden labor of] cooking. [The above concern does not apply] according to those authorities who maintain that [the prohibition against] cooking does not apply to food that has already been fully cooked, even if it later cooled down, as will be explained in sec. 318[:9. Nevertheless,] there is concern that he may stir the coals to cause [the pot] to boil, and become liable for [performing the forbidden labor of] causing a fire. During bein hashamashos,20 by contrast, even though there is a doubt whether this time is considered as after nightfall,21 it is permitted to insulate food in a material that does not increase its temperature.22 [This leniency is granted,] because it can be assumed that during bein hashamashos, pots are still boiling, because the pots are removed from the fire shortly before that time. Hence, there is no reason for concern that [the pot] has cooled off and one will cause it to boil again. ‫ ְוָלָמה‬.‫ ַאף ַﬠל ִפּי ֶשֵׁאינוֹ דוֶֹמה ְלֶרֶמץ ְכָּלל‬19,‫כז‬,‫ב ְבַּשָׁבּת ַﬠְצָמהּ ָאסוּר ְלַהְטִמין ַהַחִמּין ֲאִפלּוּ ְבָּדָבר ֶשֵׁאינוֹ מוִֹסיף ֶהֶבל‬ ‫ ְו ִיְשַׁכּח ֶשׁהוּא‬,‫ָאְסרוּ? ְגֵּזָרה ֶשָׁמּא ִיְמָצא ְקֵדָרה צוֶֹנֶנת ְכֶּשָׁיּב ֹא ְלַסְלָּקהּ ֵמַהִכּיָרה וְּלַהְטִמיָנהּ ְבָּדָבר ֶשֵׁאינוֹ מוִֹסיף ֶהֶבל‬ ‫כח‬.‫ ְוִיְתַחֵיּב ִמשּׁוּם ְמַבֵשּׁל‬,‫ַשָׁבּת ְוַי ְרִתּיֶחָנּה ַﬠל ַגֵּבּי ָהאוּר‬ ‫כט חוְֹשִׁשׁין ֶשָׁמּא‬,‫ ְכּמוֹ ֶשׁ ִיְתָבֵּאר ְבִּסָמּן שי"ח‬, ‫וְּלָהאוְֹמ ִרים ֶשֵׁאין ִבּשּׁוּל ְבָּדָבר ֶשׁהוּא ְמֻבָשּׁל ְכָּבר ַאף ֶשִׁנְּצַטֵנּן ַאַחר ָכּ‬ ‫לא‬.‫ ל ְוִיְתַחֵיּב ִמשּׁוּם ַמְבִﬠיר‬,‫ַיְחֶתּה ַבֶּגָּחִלים ְלַה ְרִתּיָחהּ‬ ‫ ְלִפי‬22,‫לב‬,‫ – ֻמָתּר ְלַהְטִמין ְבָּדָבר ֶשֵׁאינוֹ מוִֹסיף ֶהֶבל‬21‫ ַאף ַﬠל ִפּי ֶשׁהוּא ָסֵפק ֲחֵשָׁכה‬20,‫ֲאָבל ְבֵּבין ַהְשָּׁמשׁוֹת‬ ‫ ְוֵאין ָלחוּשׁ ֶשָׁמּא‬,‫לג ֶשָׁסּמוּ ְלֵבין ַהְשָּׁמשׁוֹת ַמֲﬠִביָרן ֵמַﬠל ַגֵּבּי ָהאוּר‬,‫ֶשְׁסַָּתם ְקֵדרוֹת ֲﬠַד ִין רוְֹתחוֹת ֵהן ְבֵּבין ַהְשָּׁמשׁוֹת‬ ‫לד‬:‫ִנְצַט ְנָּנה ְוַי  ְרִתּיֶחָנּה‬ 3 From nightfall onward, it is forbidden to insulate even food that was cooked fully, even when further cooking will be detrimental to it, and even in material that will not increase its temperature. ‫לה‬:‫ ֲאִפלּוּ ְבָּדָבר ֶשֵׁאינוֹ מוִֹסיף ֶהֶבל‬,‫ג ֲאִפלּוּ ַתְּבִשׁיל ֶשׁ ִנְּתַבֵּשּׁל ָכּל ָצ ְרכּוֹ וִּמְצַטֵמּק ְוַרע לוֹ – ָאסוּר ְלַהְטִמין ִמֶשָּׁחֵשָׁכה‬ 4 It is forbidden to cover a boiling pot with an overturned container to preserve its heat (if the entire pot is enveloped by it)23 unless [the overturned] container is wide and thus its walls do not touch the sides of the pot. In this instance, [since there is empty space between the container and the pot,] this is not considered as hatmanah (insulating) at all. It is, however, permitted to cover food with a container to protect it from rats or so that it will not be soiled because of dust, because this is not considered as hatmanah to [preserve] heat, but rather as protection, and [is like] placing a cover on the pot. ,‫ ֶאָלּא ִאם ֵכּן ַהְכִּלי הוּא ָרָחב‬23,(‫ד ָאסוּר ִלְכפּוֹת ְכִּלי ַﬠל ְקֵדָרה רוַֹתַחת ִלְשׁמוֹר ֻחָמּהּ )ִאם ֻכָּלּהּ ְטמוָּנה ַתְּחָתּיולו‬ ‫לז ֲאָבל ֻמָתּר ִלְכפּוֹת ְכִּלי ַﬠל ַהַתְּבִשׁיל ְכֵּדי ְלָשְׁמרוֹ ִמן‬.‫ ֶשָׁאז ֵאין ַכּאן ַהְטָמָנה ְכָּלל‬,‫ֶשֵׁאין ָדְפנוָֹתיו נוֹ ְגִﬠים ְבִּצֵדּי ַהְקֵּדָרה‬ 12/14/2020, 12:37 PM

Shulchan Aruch: Chapter 257 - Laws Governing Insulating Warm Food -...

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‫לח‬:‫ ֶאָלּא ְכּשׁוֵֹמר ְונוֵֹתן ִכּסּוּי ַﬠל ַהְקֵּדָרה‬,‫ ְלִפי ֶשֵׁאין ֶזה ְכַּמְטִמין ְלָהֵחם‬,‫ אוֹ ְכֵּדי ֶשׁלּ ֹא ִיְתַטֵנּף ְבַּﬠְפרוּ ִרית‬,‫ָהַﬠְכָבּ ִרים‬ 5 These are the materials that increase the temperature [of foods]:24 the wastes of olives25 or sesame seeds after [they have been crushed to] remove their oil, fertilizer, salt,26 lime, sand – whether the above are moist27 or dry – straw, the wastes of grapes after [they have been crushed to] remove their wine, muchin (any soft material is included in the category of muchin, e.g., cotton,28 the soft wool of an animal, or the shredded remnants of worn-out clothes), and grasses, provided these last four are moist, even when their moisture results from cold water having fallen upon them. In contrast, all types of clothing29 and produce, feathers from all species of fowl, thin scraps of flax, sawdust, animal hides – whether processed or not, and shearings of wool do not increase the temperature [of food] in any situation.30 ,‫מא ְוֶזֶבל‬,‫ ְוֶשׁל ֻשְׁמְשִׁמין מ ְלַאַחר ֶשׁהוִֹציאוּ ַשְׁמָנן‬25‫ ְפֹּסֶלת ֶשׁל ֵזיִתים‬24,‫לט‬,‫ה ֵאלּוּ ֵהם ְדָּב ִרים ַהמּוִֹסיִפים ֶהֶבל‬ ‫ ְוָזִגיןמג ְדַּה ְינוּ ְפֹּסֶלת ֶשׁל ֲﬠָנִבים ְלַאַחר ֶשׁהוִֹציאוּ‬,‫ ְוֶתֶבן‬,‫ ֵבּין ֶשֵׁהם ְיֵבִשׁים‬27‫מב ֵבּין ֶשֵׁהם ַלִחים‬,‫ ְוחוֹל‬,‫ ְוִסיד‬26,‫וֶּמַלח‬ ‫ וְּג ִריַדת ְבָּגִדים‬,‫ וְּתִליֵשי ֶצֶמר ַר ֶשׁל ְבֵּהָמה‬28‫ ְכּגוֹן ֶצֶמר ֶגֶּפן‬,‫מד וּמוִֹכין )ֵפּרוּשׁ ָכּל ָדָּבר ַר ָקרוּי מוִֹכין‬,‫ֵייָנם‬ ‫מח‬.‫מז ֲאִפלּוּ ֵהם ַלִחים ֵמֲחַמת ַמ ִים צוֹ ְנִנים ֶשָׁנְּפלוּ ֲﬠֵליֶהם‬,‫מו ִבְּזַמן ֶשַׁא ְרַבְּﬠָתּן ַלִחים‬,‫ ַוֲﬠָשִׂבים‬,(‫ְבּלוּ ִייםמה‬ ‫נג‬,‫נב וּ ְנֹסֶרת ֶשׁל ָחָרִשׁים‬,‫ נ וּ ְנֹעֶרת ֶשׁל ִפְּשָׁתּןנא ַדָּקּה‬,‫מט ְונוֹצוֹת ָכּל ָהעוֹפוֹת‬,‫ וֵּפרוֹת‬29,‫ֲאָבל ָכּל ִמיֵני ְכּסוּת‬ 30,‫נז‬:‫נה ְוִגֵזּי ֶצֶמרנו – ֵאיָנן מוִֹסיִפים ֶהֶבל ְבָּכל ִﬠְנָין‬,‫נד ֵבּין ֲﬠבוִּדין ֵבּין ֶשֵׁאיָנן ֲﬠבוִּדין‬,‫ְועוֹרוֹת‬ 6 When ash does not contain coals mixed together with it, even if it is warm, it is not considered as a material that increases heat. If a pot was insulated in ash while it was still day [on Friday], and on Shabbos a few burning embers were discovered around it or under it, the food should not be prohibited after the fact,31 because primarily the food was insulated in a permitted material. ‫ וְּבַשָׁבּת ָמָצא‬,‫נח ְוִאם ִהְטִמין בּוֹ ְקֵדָרה ִמְבּעוֹד יוֹם‬.‫ו ֵאֶפר ֶשֵׁאין ֶגָּחִלים ְמֹעָרִבים בּוֹ ֲאִפלּוּ הוּא ַחם – ֵאינוֹ מוִֹסיף ֶהֶבל‬ ‫ ֶשִׁﬠַקּר ַהַהְטָמָנה ָה ְיָתה‬31‫ ֵמַאַחר‬31,‫בוֹ ְמַﬠט ֶגָּחִלים בּוֲֹﬠרוֹת ָסִביב ָלהּ אוֹ ַתְּחֶתּיָה – ֵאין ֶלֱאסוֹר ַהַתְּבִשׁיל ְבִּדיֲﬠַבד‬ ‫נט‬:‫ְבָּדָבר ַהֻמָּתּר‬ 7 It is permitted to insulate [a pot] with stones32 while it is still day [on Friday] even though they increase heat, because it is extremely uncommon to insulate [a pot] with stones, since they will [either] break the pot or have a detrimental effect on the food, and our Sages did not institute decrees with regard to situations that are extremely uncommon. When, however, materials are occasionally used for insulation, even if they are not commonly used for that purpose, our Sages decreed that they should not be used for insulation if they increase [the food’s] temperature.33 ‫ ס ְלִפי ֶשׁהוּא ָדָּבר ֶשֵׁאינוֹ ָמצוּי ְכָּלל ֶשַׁיְּטִמין‬,‫ ִמְבּעוֹד יוֹם ַאף ַﬠל ִפּי ֶשׁמּוִֹסיִפים ֶהֶבל‬32‫ז ֻמָתּר ְלַהְטִמין ִבְּסָלִﬠים‬ ‫סג ְוָכל ָדָּבר ֶשֵׁאינוֹ ָמצוּי ְכָּלל – ל ֹא ָגְזרוּ בּוֹ‬,‫סב אוֹ ֶשְׁמַּקְלְקִלים ַהַמֲּאָכל‬,‫סא ִמשּׁוּם ֶשֵׁהם ְמַשְׁבּ ִרים ַהְקֵּדָרה‬,‫ִבְּסָלִﬠים‬ ‫סד‬.‫ֲחָכִמים‬ ‫ֲאָבל ָדָּבר ֶשִׁלְּפָﬠִמים טוְֹמ ִנים בּוֹ ַאף ֶשֵׁאינוֹ ָמצוּי ָכּל ָכּ – ָגְּזרוּ בּוֹ ֲחָכִמים ֶשׁלּ ֹא ְלַהְטִמין בּוֹ ִאם הוּא מוִֹסיף‬ 33,‫סה‬:‫ֶהֶבל‬ 8 If a person insulated [food] while it was still day [on Friday] with a material that does not increase its temperature and it was uncovered while it was still day34 – either as a matter of course or through one’s activity – [although] the person intended to cover it again while it was still day or after nightfall, it is forbidden to

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cover it after nightfall. [The rationale:] Since at the onset of Shabbos it was not covered, covering it [after nightfall] is considered as insulating it initially on Shabbos. If, however, food was insulated at the onset (of Shabbos)of the night35 and became uncovered [on Shabbos] – either as a matter of course or through one’s actions – it is permitted to cover it again36 even if he did not have that intent [initially.37 Indeed,] one may uncover it and then recover it as an initial preference.38 Similarly, if one wished to add other [insulating] materials that do not increase [the food’s] temperature [as further insulation], one may add them. Moreover, even if one sought to remove all the insulating materials and replace them with others, [one may do so] – regardless of whether the first provides better insulation than the second or the second provides better insulation than the first. Even if initially, [the food] was covered only with a sheet, one can remove the sheet and cover it with a thick woolen garment.39 The above [leniencies] apply, provided the food was fully cooked. If, however, the food was not fully cooked and it is insulated above a range (that has coals) in the manner that will be explained,40 it is forbidden even to add anything to the [existing] insulation,41 because this increase will cause the coals to cook [the food] faster.42 ‫ ְוָהָיה‬,‫ ֵבּין ֶשׁ ִנְּתַגָּלּה ֵמֵאָליו ֵבּין ֶשִׁגָּלּהוּ ְבָּיַדִים‬34,‫ ְו ִנְתַגָּלּה ִמְבּעוֹד יוֹם‬,‫ח ָטַמן ִמְבּעוֹד יוֹם ְבָּדָבר ֶשֵׁאינוֹ מוִֹסיף ֶהֶבל‬ ‫סו‬,‫ ֶשֲׁהֵרי ֶזה ְכַּמְטִמין ְלַכְתִּחָלּה ְבַּשָׁבּת‬, ‫ְבַּדְﬠתּוֹ ַלֲחזוֹר וְּלַכסּוֹתוֹ ִמְבּעוֹד יוֹם אוֹ ִמֶשֶּׁתְּחַשׁ – ָאסוּר ְלַכסּוֹתוֹ ִמֶשֶּׁתְּחַשׁ‬ ‫ֵכּיָון ֶשִׁבְּתִחַלּת ְכּ ִניַסת ַהַשָּׁבּת ָהָיה ְמֻגֶלּה‬. ‫ ֵבּין‬36,‫סח‬,‫ ְוַאַחר ָכּ ִנְתַגָּלּה – ֻמָתּר ַלֲחזוֹר וְּלַכסּוֹתוֹ‬35‫ֲאָבל ִאם ָהָיה ָטמוּן ִבְּתִחַלּת ְכִּניַסת )ַהַשָּׁבּתסז( ַהַלּ ְיָלה‬ ‫ ע ַוֲאִפלּוּ ְלַכְתִחָלּה ָיכוֹל ְלַגלּוֹתוֹ‬.‫ ַלֲחזוֹר וְּלַכסּוֹתוֹ‬37‫סט ַאף ַﬠל ִפּי ֶשׁלּ ֹא ָהָיה ְבַּדְﬠתּוֹ‬,‫ֶשׁ ִנְּתַגָּלּה ֵמֵאָליו ֵבּין ֶשׁ ִגָּלּהוּ ְבָּיַד ִים‬ 38,‫עא‬.‫ְוַלֲחזוֹר וְּלַכסּוֹתוֹ‬ ‫ ְוֵכן ִאם ָרָצה ִלְטּלוֹ ֻכלּוֹ‬36,‫עב‬.‫ְוֵכן ִאם ָרָצה ְלהוִֹסיף ָﬠָליו ְבַּשָׁבּת עוֹד ְדָּב ִרים ֶשֵׁאיָנם מוִֹסיִפים ֶהֶבל – ֲהֵרי ֶזה מוִֹסיף‬ ‫ ֲאִפלּוּ ל ֹא ָהָיה ְמֻכֶסּה ֶאָלּא‬,‫ ֵבּין ֶשַׁהֵשּׁ ִני ַחם יוֵֹתר ֵמָה ִראשׁוֹן‬,‫ ֵבּין ֶשָׁה ִראשׁוֹן ַחם יוֵֹתר ֵמַהֵשּׁ ִני‬,‫ְוָלֵתת ַאֵחר ִבְּמקוֹמוֹ‬ 39,‫עג‬.‫ְבָּסִדין – ָיכוֹל ִלטּוֹל ַהָסִּדין וְּלַכסּוֹתוֹ ִבְּגלוְּפְק ִרין‬ ‫עד ֲאָבל ִאם ֵאיָנהּ ְמֻבֶשֶּׁלת ָכּל ָצ ְרָכּהּ ְוִהיא ְטמוָּנה ַﬠל ַגֵּבּי ַהִכּיָרה )ֶשֵׁיּשׁ ָבּהּ‬,‫ְוהוּא ֶשׁ ִנְּתַבְּשָּׁלה ַהְקֵּדָרה ָכּל ָצ ְרָכּהּ‬ ‫ ֶשׁתּוֶֹסֶפת ֶזה גּוֵֹרם ְלַמֵהר ַהִבּשּׁוּל‬41,‫ – ָאסוּר ֲאִפלּוּ ְלהוִֹסיף ַﬠל ַהִכּסּוּי‬40,‫ֶגָּחִלים(עה ַﬠל ֶדֶּר ֶשִׁיְּתָבֵּארעו‬ 42,‫עז‬:‫ֵמַהֶגָּחִלים‬ 9 The prohibition against insulating [food] on Shabbos in a material that does not increase its temperature applies only when one insulates the food in the same pot in which it was cooked,43 for then it is logical to issue a decree [forbidding it,] lest one reboil the food. If, however, one transferred the food44 to another pot, it is permitted to insulate it.45 [Moreover,] even if one then returned it to the original pot, it is permitted to insulate it (because it has already cooled somewhat due to the walls of the second pot. Our Sages issued their prohibition only when [the food] remained warm in the primary vessel [k’li rishon] in which it was cooked. [Indeed,] if [the food] cooled somewhat to the extent that a hand would not recoil from touching it, it is permitted to insulate it even if it is still in the primary vessel.)46 How much more so is it permitted to insulate food that is thoroughly cold so that it will not become even colder or to remove some of its chill. All the above applies [when one insulates] with materials that do not increase [the food’s] temperature. It is, however, forbidden to insulate even [food] that is 12/14/2020, 12:37 PM

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thoroughly cold with materials that increase [the food’s] temperature, even if one does so while it is still day [on Friday]. ‫ ֶאָלּא ְכֶּשַׁמְּטִמין ְבּאוָֹתהּ ְקֵדָרה ַﬠְצָמהּ ֶשׁ ִנְּתַבֵּשּׁל ָבּהּ‬,‫ט ל ֹא ָאְסרוּ ְלַהְטִמין ְבַּשָׁבּת ְבָּדָבר ֶשֵׁאינוֹ מוִֹסיף ֶהֶבל‬ ‫ ַוֲאִפלּוּ‬45,‫ פ‬.‫ ִלְקֵדָרה ַאֶחֶרת – ֻמָתּר ְלַהְטִמינוֹ‬44‫עט ֲאָבל ִאם ִפָּנּהוּ‬,‫ ֶשָׁאז ֵישׁ ִלְגזוֹר ֶשָׁמּא ַי ְרִתּיֶחָנּה‬43,‫עח‬,‫ַהַתְּבִשׁיל‬ ‫פב ַוֲחָכִמים‬,‫ִאם )א( ָחַזר ְוֶהֱחִזירוֹ ִלְקֵדָרה ָה ִראשׁוָֹנה – ֻמָתּר ְלַהְטִמינוֹפא )ֶשְׁכָּבר ִנְתָקֵרר ְקָצת ְבָּדְפֵני ְקֵדָרה ַהְשּׁ ִנָיּה‬ ‫פג ְוִאם ִנְתָקֵרר ְקָצת ַﬠד ֶשֵׁאין ַהָיּד סוֶֹלֶדת בּוֹפד – ֲאִפלּוּ ְבּעוֹדוֹ‬.‫ל ֹא ָאְסרוּ ֶאָלּא ְכֶּשׁהוּא ַחם ִבְּכִלי ִראשׁוֹן ֶשִׁנְּתַבֵּשּׁל בּוֹ‬ ‫ אוֹ ְכֵּדי ֶשָׁתִּפיג‬,‫ ְכֵּדי ֶשׁלּ ֹא ִיְצַטֵנּן ְבּיוֵֹתר‬,‫ ְוָכל ֶשֵׁכּן ֶשֻׁמָּתּר ְלַהְטִמין צוֵֹנן ָגּמוּר‬46.(‫ִבְּכִלי ִראשׁוֹן ֻמָתּר ְלַהְטִמינוֹפה‬ ‫פו‬.‫ִצָנּתוֹ‬ ‫פח‬:‫פז ֲאָבל ְבָּדָבר ַהמּוִֹסיף ֶהֶבל ָאסוּר ְלַהְטִמין ֲאִפלּוּ צוֵֹנן ָגּמוּר ַוֲאִפלּוּ ִמְבּעוֹד יוֹם‬,‫ְוָכל ֶזה ְבָּדָבר ֶשֵׁאינוֹ מוִֹסיף ֶהֶבל‬ 10 [When a person placed] a pot in a container and insulated it with muchin47or another material that does not increase its heat, it is forbidden to position it above the wastes of olives [even] while it is still day on Friday,48 because they will increase the temperature of the muchin above themand the muchin will increase the temperature of the pot of food that is insulated in them.49 Thus it is as if [the food] is insulated in a material that increases its temperature. It is, however, permitted to position it above the wastes of sesame seeds, because they will not increase the temperature of [the muchin]above them.50 Similarly, it is permitted to position [a pot] in the inner space of the range in which it was cooked and insulate it there in a material that does not increase its heat. Although the bottom of the range where the pot is positioned is very hot,51 nevertheless, the range is not hot because of its own internal heat, but because of the fire [that was previously there]. With each passing moment, it becomes cooler and cooler.52 Hence, it is not called a material that increases temperature. It does not resemble the waste products of olives and the like that themselves increase a material’s temperature. Nevertheless, the coals must have been removed from the range. If there are coals there, even if they are covered with ash, it is forbidden to insulate a pot there, even [if one merely uses] clothes or other materials that do not increase its temperature. [This stringency applies] even if [the pot] is not touching the coals at all, e.g., it is resting on an iron support or balanced on stones. [The rationale is that] even though the clothes do not increase the pot’s temperature on their own accord, nevertheless, the coals that are below [the clothes] increase the temperature above them. [Therefore, as a result,] the clothes increase the temperature of the pot and it is considered as insulated in a material that increases the temperature. If the pot [was covered] in a manner in which the clothes do not touch it, e.g., he placed a wide container that does not touch the pot’s sides over [the pot]53 and then placed the clothes on that container, this is not considered as hatmanah at all, not even [hatmanah] in a material that does not increase temperature.54 [Hence,] it is permitted. Even though the coals raise the temperature above them, it is of no consequence, since the pot itself is not insulated in any material. [The above leniency is granted,] provided the pot is not touching the coals. If, however, the pot is resting on the coals, even if it is entirely uncovered, there are authorities who forbid this, because it is considered as insulating in a material that increases temperature, because the pot is touching the coals and they increase its temperature. There are other authorities who maintain that as long as the pot is uncovered55 from above, it is not considered as insulated. Even if it is in an oven

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‫‪https://www.chabad.org/library/article_cdo/aid/3447025/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 257 - Laws Governing Insulating Warm Food -...‬‬

‫‪and the opening of the oven is covered, it is of no consequence. [The rationale for‬‬ ‫‪their lenient view is that our Sages] forbade insulating [food] in a material that‬‬ ‫‪increases heat only as a decree [and a safeguard], lest one insulate [food] in a‬‬ ‫‪mixture of coal and ash. Therefore, this prohibition should be applied only in a‬‬ ‫‪similar circumstance: a material that can be moved and which is attached to the‬‬ ‫‪sides of the pot. The sides and the opening of the oven, by contrast, are not attached‬‬ ‫‪to the pot. [Hence, there are no grounds for stringency.] (Even if the oven is small‬‬ ‫‪and narrow, it is impossible that there will not be some open space intervening‬‬ ‫‪between them.)56 The prevailing custom is [to follow this lenient view].57‬‬ ‫י ֻקָפּה ֶשָׁטַּמן ְבּתוָֹכהּ ַהְקֵּדָרה ְבּמוִֹכין‪ 47‬אוֹ ִבְּשָׁאר ָדָּבר ֶשֵׁאינוֹ מוִֹסיף ֶהֶבל – ָאסוּר ְלַהֲﬠִמיָדהּ ִמְבּעוֹד יוֹם‪ַ 48‬ﬠל ַגֵּבּי‬ ‫ְפֹּסֶלת ֶשׁל ֵזיִתים‪,‬פט ְלִפי ֶשֵׁהם ַמֲﬠִלים ֶהֶבל )ב( ְלַמְﬠָלה צ ְבַּהמּוִֹכין‪ְ ,‬וַהמּוִֹכין מוִֹסיִפין ֶהֶבל ַבְּקֵּדָרה ַהְטּמוָּנה ָבֶּהם‪49,‬‬ ‫ַוֲהֵרי ִהיא ִכְּטמוָּנה ְבָּדָבר ַהמּוִֹסיף ֶהֶבל‪.‬צא ֲאָבל ֻמָתּר ְלַהֲﬠִמיָדהּ ַﬠל ַגֵּבּי ְפֹּסֶלת ֶשׁל ֻשְׁמְשִׁמין‪ֶ ,‬שֵׁהם ֵאיָנם ַמֲﬠִלים ַהֶהֶבל‬ ‫ְלַמְﬠָלה‪.‬צב‪50,‬‬ ‫ְוֵכן ֻמָתּר ְלַהֲﬠִמיָדהּ ְבּתוֹ ַהִכּיָרה ֶשׁ ִנְּתַבְּשָּׁלה ָשׁם ְלַהְטִמיָנהּ ָשׁם ְבָּדָבר ֶשֵׁאינוֹ מוִֹסיף ֶהֶבל‪ְ ,‬וַאף ַﬠל ִפּי ֶשׁשּׁוֵּלי ַהִכּיָרה‬ ‫ֶשַׁהְקֵּדָרה עוֶֹמֶדת ָשׁם ֵהם ַחִמּין ְמֹאד‪,‬צג‪ִ 51,‬מָכּל ָמקוֹם ֵכּיָון ֶשֵׁאין ֹחם ַהִכּיָרה ֵמֲחַמת ַﬠְצָמהּ ֶאָלּא ֵמֲחַמת ָהֵאשׁ ְוָכל‬ ‫ָשָׁﬠה ִהיא ִמְתָקֶרֶרת ְוהוֶֹלֶכת‪ֵ – 52‬איָנהּ ִנְקֵראת ָדָּבר ַהמּוִֹסיף ֶהֶבל‪ְ ,‬וֵאינוֹ דוֶֹמה ִלְפֹסֶלת ֶשׁל ֵזיִתים ְוַכיּוֵֹצא ָבֶהם ֶשֵׁהם‬ ‫מוִֹסיִפים ֶהֶבל ֵמַﬠְצָמם‪.‬צד‬ ‫וִּמָכּל ָמקוֹם‪ָ ,‬צ ִרי ֶשְׁתֵּהא ַהִכּיָרה ְגּרוָּפה ֵמַהֶגָּחִלים‪ֲ ,‬אָבל ִאם ֵישׁ ָבּהּ ֶגָּחִלים ֲאִפלּוּ ֵהן ְקטוּמוֹת – ָאסוּר ְלַהְטִמין ָבּהּ‬ ‫ַהְקֵּדָרה ִבְּבָגִדים אוֹ ִבְּשָׁאר ָדָּבר ֶשֵׁאין מוִֹסיף ֶהֶבל‪ֲ ,‬אִפלּוּ ִאם ֵאיָנהּ נוַֹגַﬠת ַבֶּגָּחִלים ְכָּלל‪,‬צה ְכּגוֹן ֶשׁיּוֶֹשֶׁבת ַﬠל ַגֵּבּי ִכֵּסּא‬ ‫ֶשׁל ַבּ ְרֶזל‪ ,‬אוֹ ֶשְׁתּלוָּיה ַﬠל ַגֵּבּי ֲאָב ִנים‪,‬צו ְלִפי ֶשַׁאף ֶשַׁהְבָּגִדים ֵאיָנן מוִֹסיִפים ֶהֶבל ֵמֲחַמת ַﬠְצָמן‪ִ ,‬מָכּל ָמקוֹם ֵמֲחַמת‬ ‫ַהֶגָּחִלים ֶשַׁתְּחֵתּיֶהם ֶשַׁמֲּﬠִלים ֶהֶבל ְלַמְﬠָלה – מוִֹסיִפים ַהְבָּגִדים ֶהֶבל ַבְּקֵּדָרה‪ַ ,‬וֲהֵרי ִהיא ְטמוָּנה ְבָּדָבר ַהמּוִֹסיף ֶהֶבל‪.‬צז‬ ‫ְוִאם הוּא ְבִּﬠְנָין ֶשֵׁאין ַהְבָּגִדים נוֹ ְגִﬠים ַבְּקֵּדָרה‪ְ ,‬כּגוֹן ֶשָׁנַּתן ַﬠל ַהְקֵּדָרה ְכִּלי ָרָחב ֶשֵׁאינוֹ נוֵֹגַﬠ ְבִּצֵדּי ַהְקֵּדָרה‪ְ 53‬וָנַתן‬ ‫ַהְבָּגִדים ַﬠל ַהְכִּלי‪ֶ ,‬שׁ ִנְּמָצא ֶשֵׁאין ַכּאן ַהְטָמָנה ְכָּללצח ֲאִפלּוּ ְבָּדָבר ֶשֵׁאינוֹ מוִֹסיף ֶהֶבלצט‪ֲ – 54,‬הֵרי ֶזה ֻמָתּר‪ֶ ,‬שַׁאף‬ ‫‪ֶ.‬שַׁהֶגָּחִלים ַמֲﬠִלין ֶהֶבל ְלַמְﬠָלה – ֵאין ְבָּכ ְכּלוּם‪ֵ ,‬כּיָון ֶשֵׁאין ַהְקֵּדָרה ְטמוָּנה ְבּשׁוּם ָדָּבר‬ ‫ְוהוּא ֶשׁלּ ֹא ְתֵּהא ַהְקֵּדָרה נוַֹגַﬠת ַבֶּגָּחִלים‪ ,‬ק ֲאָבל ִאם ִהיא יוֶֹשֶׁבת ַﬠל ַגֵּבּי ֶגָחִלים‪ַ ,‬אף ִאם ִהיא ְמֻגָלּה ְלַגְמֵרי – ֵישׁ‬ ‫אוְֹס ִרים‪,‬קא ְלִפי ֶשֶׁזּהוּ ְכַּמְטִמין ְבָּדָבר ַהמּוִֹסיף ֶהֶבל‪ֵ ,‬כּיָון ֶשַׁאף ַהְקֵּדָרה נוַֹגַﬠת ַבֶּגָּחִלים ְוֵהם ַמֲﬠִלים וּמוִֹסיִפים ָבּהּ‬ ‫‪ֶ.‬הֶבל‬ ‫ְוֵישׁ אוְֹמ ִריםקב ֶשֹׁכּל ֶשַׁהְקֵּדָרה ְמֻגָלּה‪ְ 55‬לַמְﬠָלה – ֵאין זוֹ ַהְטָמָנה‪ְ .‬וַאף ִאם ִהיא ְבּתוֹ ַהַתּנּוּר וִּפי ַהַתּנּוּר ְמֻכֶסּה – ֵאין‬ ‫ְבָּכ ְכּלוּם‪ְ ,‬לִפי ֶשׁלּ ֹא ָאְסרוּ ַהְטָמָנה ְבָּדָבר ַהמּוִֹסיף ֶהֶבל ֶאָלּא ִמשּׁוּם ְגֵּזָרה ֶשָׁמּא ַיְטִמין ְבֶּרֶמץ‪,‬קג ְלִפיָכ ֵאין ֶלֱאסוֹר‬ ‫ֶאָלּא ְכֵּﬠין ֶרֶמץ‪ֶ ,‬שׁהוּא )ג( ָדָּבר ַהִמַּטְּלֵטל וֻּמְדָבּק ְלָדְפֵני ַהְקֵּדָרה‪ֲ ,‬אָבל ָדְּפֵני ַהַתּנּוּר וִּפיָה ֵאיָנן ֻמְדָבִּקים ְלַהְקֵּדָרהקד‬ ‫) ְוַאף ִאם ַהַתּנּוּר הוּא ָקָטן ְוַצר – ִאי ֶאְפָשׁר ֶשׁלּ ֹא ִיְהֶיה ֲא ִויר ְקָצת ַמְפִסיק ֵבּיֵניֶהםקה(‪ְ 56.‬וֵכן ַהִמְּנָהג‪:‬קו‪57,‬‬ ‫‪11 All of the above applies when the coals are covered with ash, or [the food] was‬‬ ‫‪cooked to the extent of maachal ben Derusai’i while it was still day [on Friday], or‬‬ ‫]‪one placed raw meat in the pot directly before nightfall. If [one of these conditions‬‬ ‫‪was not met, all authorities agree that it is forbidden [to place food in a range or‬‬ ‫‪oven] even when it is not insulated at all, as explained in sec. 253[:1, 8].‬‬ ‫‪[The leniency mentioned above with regard to raw meat does not apply] with regard‬‬ ‫‪to uncooked types of dough products or kitniyos that cook rapidly.58Since (they‬‬ ‫‪cook rapidly), [placing them into a pot with food that was not cooked to the extent‬‬ ‫‪of maachal ben Derusai’i] directly before nightfall is not at all effective [in‬‬ ‫‪mitigating the prohibition against leaving that pot on the range], as explained in‬‬ ‫‪254[:6, 13].59‬‬ ‫יא ְוָכל ֶזה ְכֶּשַׁהֶגָּחִלים ֵהן ְקטוּמוֹת‪ ,‬אוֹ ֶשׁ ִנְּתַבֵּשּׁל ְכַּמֲאַכל ֶבּן ְדּרוָּסִאי ִמְבּעוֹד יוֹם‪ ,‬אוֹ ֶשָׁנַּתן ֲחִתיַכת ָבָּשׂר ַחָיּה ִבְּקֵדָרה‬ ‫ָסמוּ ַלֲחֵשָׁכה ַמָמּשׁ‪ֶ ,‬שִׁאם ל ֹא ֵכן – ְלִדְבֵרי ַהֹכּל ָאסוּר ַאף ְבּל ֹא שׁוּם ַהְטָמָנה‪ְ ,‬כּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן רנ"ג‪.‬קז‬

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Shulchan Aruch: Chapter 257 - Laws Governing Insulating Warm Food -...

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‫ ֶשְׁמַּמֲה ִרים ְלִהְתַבֵּשּׁל – ֵאין מוִֹﬠיל ְכּלוּם ַמה ֶשֵׁהן ַחִיּין ָסמוּ ַלֲחֵשָׁכה )ֶשְׁמַּמֲה ִרין‬58‫ְבִּמיֵניקח ָבֵצק וְּבִמיֵני ִקְט ִניּוֹת‬ 59,‫קי‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן רנ"ד‬,(‫ְלִהְתַבֵּשּׁלקט‬ 12 If one sealed the oven closed with mud around its cover, one is permitted to leave [food in it] under all circumstances, even when it is actually insulated (within its coals), for then there is no concern that one will stir the coals as stated in that source.60 Accordingly, it is customary to seal the opening of an oven with mud. In places where this custom is not followed, there should be no insulation in [an oven] and kitniyos and dough products must be cooked while it is still day [on Friday] to the extent of maachal ben Derusai’i, or the coals must be covered with ash. ‫קיב ֶשָׁאז ֵאין ָלחוּשׁ‬,(‫יב ְוִאם ַהַתּנּוּר טוַּח ְבִּטיט ְסִביב ִכּסּוּיוֹ – ֻמָתּרקיא ְבָּכל ִﬠ ְנָין ַאף ְבַּהְטָמָנה ַמָמּשׁ )ְבּתוֹ ַהֶגָּחִלים‬ ‫ ְוָלֵכן נוֲֹהִגים ָלטוַּח ִפּי ַהַתּנּוּר ְבִּטיט‬60,‫קיג‬.‫ְלִחתּוּי ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ָשׁם‬. ‫ ְוָצ ִרי ֶשׁ ִיְּתַבְּשּׁלוּ ַהִקְּטִניּוֹת וִּמיֵני ָבֵצק ִמְבּעוֹד יוֹם ְכַּמֲאַכל‬.‫וִּבְמקוֹמוֹת ֶשֵׁאין נוֲֹהִגים ֵכּן – ָצ ִרי ֶשׁלּ ֹא ִיְהֶיה ָשׁם ַהְטָמָנה‬ ‫קיד‬:‫ אוֹ ֶשַׁהֶגָּחִלים ִיְהיוּ ְקטוּמוֹת‬,‫ֶבּן ְדּרוָּסִאי‬ 13 It is a mitzvah to insulate [food] for the Shabbos so that one will eat hot food on Shabbos, because this is a way to honor the Shabbos and delight in it. If, however, hot food harms a person, he is permitted to eat cold food. If, however, someone does not believe in the words of the Sages61 and forbids eating warm food on Shabbos, we suspect that perhaps he is a heretic.62 ‫קטו ֲאָבל ִמי ֶשַׁהַחִמּין ַמִזּיִקין לוֹ – ֻמָתּר‬.‫ ִכּי ֶזהוּ ִמְכּבוֹד ְוֹעֶנג ַשָׁבּת‬,‫ ְכֵּדי ֶשׁיּ ֹאַכל ַחִמּין ְבַּשָׁבּת‬,‫יג ִמְצָוה ְלַהְטִמין ְלַשָׁבּת‬ ‫קטז‬.‫לוֹ ֶלֱאכוֹל צוֵֹנן‬ 62,‫קיז‬:‫ ְואוֵֹסר ֲאִכיַלת ַחִמּין ְבַּשָׁבּת – חוְֹשִׁשׁין ֶשָׁמּא ֶאִפּיקוֹרוֹס הוּא‬61‫ֲאָבל ִמי ֶשֵׁאינוֹ ַמֲאִמין ְבִּדְבֵרי ֲחָכִמים‬

12/14/2020, 12:37 PM

Shulchan Aruch: Chapter 258 - On Friday, It Is Permitted to Place Cold ...

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Shulchan Aruch: Chapter 258 - On Friday, It Is Permitted to Place Cold [Food] on a Hot Object By Rabbi Schneur Zalman of Liadi

If it was not removed from the fire – even if the fire was covered – the rationale for the leniency no longer applies {Tur and the Shulchan Aruch of Rav Yosef Caro (Orach Chayim 258:1); see Shabbos KeHalachah ch. 11, biurim 10; Nimukei Shabbos, p. 496}. Rav Yosef Caro writes: “While it is still day [on Friday], it is permitted to place a container that has cold [food] inside of it on top of a hot pot.” In the main text, the Alter Rebbe adds a further leniency: that the upper pot may be insulated. As explained below, in his Kuntreis Acharon (note 1), the Alter Rebbe elaborates in clarifying the rationale for that change. It must be noted that in his Mahadura Basra to sec. 259, the Alter Rebbe gives credence to the very opinion he rejects here. It can be argued that his conclusion there represents a reversal of the position he states here, and that he accepts the approach of Rav Yosef Caro. Hence, insulating the top pot would be forbidden. See Nimukei Shabbos, p. 186, 491ff. To return to the explanation of the Kuntreis Acharon: The Tur and the Shulchan Aruch of Rav Yosef Caro accept the principle that even partial insulation is considered as insulation. Therefore, even when the upper pot is open to the air, since it is resting on an entity that increases heat, it may be considered as insulated in a substance that increases heat. Accordingly, they rely on the concept – that since the heat of the lower pot will dissipate, it is not considered as an entity that increases heat – to permit placing the container on the lower pot while it is hot. The Alter Rebbe explains that we follow the ruling of Rama (Orach Chayim 253:1) and Turei Zahav 258:1, that as long as a pot is open to the air, the concept of hatmanah (insulation) does not apply. Accordingly, even without the point brought out by the Tur and Rav Yosef Caro – that a pot whose heat will dissipate is not considered as increasing the temperature of a pot placed above it – placing the container on the hot lower pot is permitted. Nevertheless, the point brought out by the Tur and Rav Yosef Caro is also accepted. Combining the two concepts – that of the Tur and Rav Yosef Caro and that hatmanah does not apply as long as a pot is open to the air – leads to the ruling stated by the Alter Rebbe above. On the basis of the above concepts, the Alter Rebbe justifies the practice of placing a small pot with food inside a large pot to preserve its warmth. Although the entire pot is placed inside the large pot, so it is certainly considered as hatmanah (insulation), however, since the heat of the larger pot will dissipate, it is not considered as insulation in a substance that will increase its temperature and is permitted (see, however, note 4 below).

12/14/2020, 12:38 PM

Shulchan Aruch: Chapter 258 - On Friday, It Is Permitted to Place Cold ...

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In conclusion, the Alter Rebbe writes that he did not quote the ruling of Magen Avraham 258:1 that if the lower pot is placed over the fire, placing a pot on it is governed by the laws applying to placing food on a range on Friday (shi’ah). He explains that in his Shulchan Aruch 318:8, Rav Yosef Caro ruled that, even on Shabbos, it is permitted to place a pot on top of another pot that is placed on a range. Indeed, in his gloss to sec. 318, Magen Avraham 318:26 also accepts this leniency, even with regard to food containing liquid. Hence, there is no need to quote Magen Avraham’s statements here.

12/14/2020, 12:38 PM

Shulchan Aruch: Chapter 259 - Several Laws Governing Insulation & M...

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Shulchan Aruch: Chapter 259 - Several Laws Governing Insulation & Moving Insulating Materials By Rabbi Schneur Zalman of Liadi

SECTION 259 Several Laws Governing Insulation and Moving the Insulating Materials (1-8) ‫סימן רנט ַכָּמּה ִדּיֵני ַהְטָמָנה ְוִטְלטוָּלם וּבוֹ ח׳ ְסִﬠיִפים׃‬ 1 Since they are muktzeh,1 on Shabbos, it is forbidden to move muchin2 that were used on Friday to insulate a pot on the spur of the moment,3 without being designated for that purpose.4 [The rationale is that] it can be assumed that they have been set aside to make [rolls of] felt and not to insulate pots or to be used for any other purpose that is permitted on Shabbos. They are not placed in the category of keilim (usable utensils) at all. If, however, he decided to designate them permanently for insulation,5 it is permitted to move them. [The rationale:] They are fit to use for insulation and [their owner] designated them for that purpose. Hence, they are placed in the category of keilim, since they are fit to be used for the particular purpose for which they were designated. If, however, one insulated [a pot] with wool shearings, even if they were not designated for that purpose, it is permitted to move them, because wool shearings are not that important, and if they were used for insulation once, it can be assumed that they are set aside for that purpose. On Shabbos, it is, however, forbidden to move shearings that were placed in a storehouse to be used as merchandise6 (when their owner is meticulous not to use them for any other purpose,7 but) used them for insulation [merely] on the spur of the moment unless one designates them permanently for that purpose. ‫ א ְלִפי ֶשֵׁהם‬,‫ – ָאסוּר ְלַטְלְטָלם ְבַּשָׁבּת‬4 ‫ ֶשׁלּ ֹא ִיֲחָדן ְלָכ‬3,‫ ֶשָׁטַּמן ָבֶּהם ַהְקֵּדָרה ִמְבּעוֹד יוֹם ֶדֶּר ִמְקֶרה‬2‫א מוִֹכין‬ ,‫ ֶשִׁמּן ַהְסָּתם ֵהם עוְֹמִדים ַלֲﬠשׂוֹת ֵמֶהם ְלָבִדים ב ְול ֹא ְלַהְטִמין ָבֶּהם ְקֵדרוֹת אוֹ ְשָׁאר ַתְּשִׁמישׁ ַהֻמָּתּר ְבַּשָׁבּת‬1,‫ֻמְקִצים‬ ‫ ג‬.‫ְוֵאין ֲﬠֵליֶהם תּוַֹרת ְכִּלי ְכָּלל‬ ‫ ְדֵּכיָון ֶשֵׁהם ְראוּ ִיים‬,‫ – ֻמָתּר ְלַטְלְטָלם‬5,‫ ד ְדַּה ְינוּ ֶשָׁגַּמר ְבַּדְﬠתּוֹ ְלַהְטִמין ָבֶּהם ְלעוָֹלם ה‬,‫ֲאָבל ִאם ִיֲחָדם ְלַהְטָמָנה‬ ‫ ו ֵמַאַחר ֶשֵׁהן ְראוּ ִיים ַלַתְּשִׁמישׁ ַהְמּיָֻחד ָלֶהם‬,‫ְלַהְטָמָנה ְוהוּא ִיֲחָדם ְלָכ – ֲהֵרי ֵישׁ ֲﬠֵליֶהם תּוַֹרת ְכִּלי‬. ‫ ח וְּכֶשַׁמְּטִמין ָבֶּהם‬, ‫ ז ֶשֵׁאין ַהִגִּזּין ֲחשׁוִּבין ָכּל ָכּ‬,‫ ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִיֲחָדן – ְלָכ ֻמָתּר ְלַטְלְטָלן‬,‫ֲאָבל ִאם ָטַמן ְבִּגֵזּי ֶצֶמר‬ ‫ ט‬.‫ַפַּﬠם ַאַחת ִמן ַהְסָּתם עוְֹמדוֹת ֵהן ְלַהְטָמָנה‬ ‫ ֶאָלּא( ֶשָׁטַּמן ָבֶּהן‬7 ‫ ) ְוהוּא )א( ַמְקִפּיד ֲﬠֵליֶהן יא ְלִהְשַׁתֵּמּשׁ ָבֶּהן שׁוּם ַתְּשִׁמישׁ‬6,‫ֲאָבל ַה ִגִּזּין ֶשְׁנָּתנּוֹ ָלאוָֹצר ִלְסחוָֹרה י‬ 4:‫ ֶאָלּא ִאם ֵכּן ִיֲחָדם ְלָכ ְלעוָֹלם‬,‫ – ָאסוּר ְלַטְלְטָלם ְבַּשָׁבּת‬3‫ֶדֶּר ִמְקֶרה‬ 2 What should a person do when he insulated [a pot of food] with a substance that is forbidden to be moved and he seeks to remove the pot from that substance on Shabbos? If a portion of the cover of the pot is not completely covered by the insulating materials, he should grasp that uncovered portion and remove it.8 [This

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Shulchan Aruch: Chapter 259 - Several Laws Governing Insulation & M...

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is permitted;] even though the substance used for insulation which is muktzeh is resting on [the cover of the pot, the cover] is not considered as a “base for a forbidden substance.”9 [The rationale:] The cover is not serving the insulation at all; it is serving the pot [containing the food]. He should then take hold of the top edges of the walls of the pot that are now exposed from below the cover and remove the pot entirely from the insulating material. If the cover is not exposed at all, if one can insert a pointed metal object or a knife under10 the cover and lift it up and remove it from the pot, it is permitted.11 Even though one is also moving the insulating material [when moving] the cover, that is of no consequence, because it is being moved indirectly, and [moving an object that is muktzeh indirectly is] not [a forbidden manner of] moving, as will be explained in sec. 311[:14].12 ‫ב ְכֶּשָׁטַּמן ְבָּדָבר ֶשָׁאסוּר ְלַטְלְטלוֹ וָּבא ִלטּוֹל ֵמֶהם ַהְקֵּדָרה ְבַּשָׁבּת ֵכּיַצד הוּא עוֶֹשׂה?יב ִאם ִכּסּוּי ַהְקֵּדָרה ְמֻגֶלּה ִמְקָצתוֹ‬ ‫ ְוַאף ֶשַׁהַהְטָמָנה ַהֻמְּקָצה ֻמַנַּחת ָﬠָליו – ֵאינוֹ ַנֲﬠֶשׂה ָבִּסיס ְלָדָבר‬8,‫יג‬.‫ֵמַהַהְטָמָנה – אוֵֹחז ְבִּמְקָצת ַהְמֻגֶלּה )ב( וְּמִסירוֹ‬ ‫יד ְואוֵֹחז ְבָּראֵשׁי ָדְפֵני ַהְקֵּדָרה ֶשִׁנְּתַגּלּוּ ִמַתַּחת ַהִכּסּוּי‬.‫ ְלִפי ֶשֵׁאין ַהִכּסּוּי ְמַשֵׁמּשׁ ְכָּלל ַלַהְטָמָנה ֶאָלּא ַלְקֵּדָרה‬9,‫ָהָאסוּר‬ ‫טו‬.‫וּמוִֹציא ֶאת ַהְקֵּדָרה ֻכָלּהּ ֵמַהְטָמָנה‬ – ‫ ַהִכּסּוּי וְּלַהְגִבּיהוֹיז ְוַלֲהִסירוֹ ֵמַהְקֵּדָרה‬10  ‫ ִאם ָיכוֹל ִלְתחוֹב כּוֹשׁטז אוֹ ַסִכּין )ג( ְבּתוֹ‬,‫ְוִאם ֵאין ַהִכּסּוּי ְמֻגֶלּה ְכָּלל‬ ‫ ְכּמוֹ‬,‫ ֶשִׁטְּלטוּל ִמן ַהַצּד הוּא ְוֵאינוֹ ִטְלטוּל‬,‫ ְוַאף ֶשְׁמַּטְלֵטל ַהַהְטָמָנה ַﬠל ְיֵדי ַהִכּסּוּי – ֵאין ְבָּכ ְכּלוּם‬11.‫ֲהֵרי ֶזה ֻמָתּר‬ 12,‫יח‬:‫ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שי"א‬ 3 When does the above apply? When the cover of the pot is considered as a k’li and is not muktzeh. [Different rules apply] if the cover is itself an entity that is muktzeh.13If a portion of the walls of the pot is exposed above the insulation that is muktzeh to the extent that he can grasp it with his hands, he should grasp the pot, lift it up, and remove it. The insulation will then fall off as a matter of course. Afterwards, he should shake [the pot] until the cover which is muktzeh falls off on its own accord. [This is permitted, because] the pot did not become a base for the cover and the insulating materials.14 [The rationale is that] the cover and the insulation serve the pot [to preserve] its warmth; the pot does not serve them. 13,‫ ֲאָבל ִאם ַגּם ַהִכּסּוּי הוּא ָדָּבר ַהֻמְּקֶצה‬,‫ג ַבֶּמה ְדָּב ִרים ֲאמוּ ִרים? ְבִּכסּוּי ְקֵדָרה ֶשֵׁיּשׁ תּוַֹרת ְכִּלי ָﬠָליויט ְוֵאינוֹ ֻמְקֶצה‬ ‫ִאם ִמְקָצת ָדְּפֵני ַהְקֵּדָרה ְמֻגִלּיםכ ָכּל ָכּ ֵמַהְטָמַנת ַהֻמְּקֶצה ַﬠד ֶשָׁיּכוֹל ֶלֱאחוֹז ָשׁם ְבָּיָדיוכא – ֲהֵרי ֶזה אוֵֹחז ָשׁם וַּמְגִבּיַהּ‬ ,‫ ְוַאַחר ָכּ ְמַנֲﬠָרהּ ַﬠד ֶשׁ ִיּפּוֹל ֵמָﬠֶליָה ַהִכּסּוּי ַהֻמְּקֶצה‬,‫ ְוַהַהְטָמָנה נוֶֹפֶלת ֵמָﬠֶליָה ֵמֵאֶליָה‬,‫ַהְקֵּדָרה וּמוִֹציָאהּ ִמָשּׁם‬ ‫ ְוֵאין‬,‫ ְלִפי ֶשַׁהִכּסּוּי ְוַהַהְטָמָנה ֵהם ְמַשְׁמִּשׁים ְלַהְקֵּדָרה ְלַחְמָּמהּ‬14,‫ֶשַׁהְקֵּדָרה ל ֹא ַנֲﬠֵשׂית ָבִּסיס ְלַהִכּסּוּי וְּלַהַהְטָמָנה‬ ‫כב‬:‫ַהְקֵּדָרה ְמַשֶׁמֶּשׁת ָלֶהן‬ 4 When a person insulated [a pot of food] in a container full of muchin that are forbidden to be moved, once he removed the pot from there in the prescribed manner,15 he may return it there, as long as the hollow [in which the pot had been placed] remains intact.16 If, however, the hollow did not remain intact, it is forbidden to return it,17 because he will be moving the muchin in the process of returning the pot. This is not comparable to moving the insulation when one moves the cover of the pot, in which instance the insulating material is moved as a matter of course by the cover. [In that instance,] the person seeks only to move the cover; he cannot, however, move the cover alone without moving the insulation together with it. [In the instance] at hand, by contrast, he is directly18 moving the insulating material via the pot. [For to return the pot,] he would have to move the insulating material to the sides to widen the hollow so that he could place the pot there.

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Shulchan Aruch: Chapter 259 - Several Laws Governing Insulation & M...

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Nevertheless, as an initial preference, one may remove the pot with the intent of returning it, [provided] the hollow remains intact. We are not concerned that he may widen the hollow if it does not remain intact.19 ‫ ָכּל ְזַמן ֶשׁלּ ֹא‬15,‫כג‬,‫ד ַהטּוֵֹמן ְבֻּקָפּה ְמֵלָאה מוִֹכין ֶשָׁאסוּר ְלַטְלְטָלם ְוהוִֹציא ִמָשּׁם ַהְקֵּדָרה ַﬠל ֶדֶּר ֶשׁ ִנְּתָבֵּאר‬ ‫ ְלִפי ֶשְׁמַּטְלֵטל‬17,‫כה‬,‫כד ֲאָבל ִאם ִנְתַקְלְקָלה ַהגּוָּמא – ָאסוּר ְלַהֲחִזיָרהּ‬.‫ ַהגּוָּמא – ָיכוֹל ְלַהֲחִזיָרהּ ְלָשׁם‬16‫ִנְתַקְלְקָלה‬ ‫כז ֶשַׁהַהְטָמָנה ִמַטְּלֶטֶלת‬,‫כו ְוֵאינוֹ דוֶֹמה ְלִטְלטוּל ַהַהְטָמָנה ַﬠל ְיֵדי ַהִכּסּוּי‬.‫ַהמּוִֹכין ַהֻמְּקִצין ַﬠל ְיֵדי ַהֲחָזַרת ַהְקֵּדָרה‬ ‫ ֶאָלּא ֶשִׁאי ֶאְפָשׁר לוֹ ְלַטְלֵטל ַהִכּסּוּי ִבְּלַבדּוֹ‬,‫ ְוהוּא ֵאינוֹ ִמְתַכֵּוּן ֶאָלּא ְלִטְלטוּל ַהִכּסּוּי ִבְּלָבד‬12,‫ֵמֵאֶליָה ַﬠל ְיֵדי ַהִכּסּוּי‬ ‫ ֶשָׁצּ ִרי ְלַסֵלּק ַהַהְטָמָנה‬,‫ ַﬠל ְיֵדי ַהְקֵּדָרה‬18‫ ֲאָבל ַכּאן הוּא ְמַטְלֵטל ַהַהְטָמָנה ְבָּיַד ִים‬,‫ֶשׁלּ ֹא ְתֵהא ַהַהְטָמָנה ִמַטְּלֶטֶלת ִﬠמּוֹ‬ ‫כח‬.‫ֵאיַל ְוֵאיַל ְכֵּדי ְלַה ְרִחיב ַהגּוָּמא ְמקוֹם מוַֹשׁב ַהְקֵּדָרה‬ ‫ ְוֵאין חוְֹשִׁשׁין ֶשָׁמּא ָיב ֹא‬,‫ֲאָבל ְלַכְתִּחָלּה ָיכוֹל ְלהוִֹציא ַהְקֵּדָרה ַﬠל ַדַּﬠת ְלַהֲחִזיָרהּ ַאַחר ָכּ ִאם ל ֹא ִתְתַקְלֵקל ַהגּוָּמא‬ 19,‫כט‬:‫ְלַהֲחִזיָרהּ ַאף ִאם ִתְּתַקְלֵקל‬ 5 Those who place stones and bricks around a pot20 [for insulation] must permanently designate them for that purpose so that it will be permitted to move them on Shabbos.21Similarly, when logs which are ordinarily used for kindling are used to close the opening to an oven on Shabbos, they must be permanently designated for that purpose. For as long as they are not designated for that purpose, they are not considered important to a person and he may cast them away. Therefore, it would be forbidden to move them if they were not set aside and designated for that purpose. Nevertheless, those stones that are placed on top of a range need not be explicitly designated [for this purpose], for it can be assumed that they have been set aside to be used [in some phase of the process of preparing food]. ‫ – ָצ ִרי ֶשׁ ְיַּיֲחֵדם ְלָכ לא ְלעוָֹלםלב ְכֵּדי ֶשׁ ְיֵּהא ֻמָתּר ְלַטְלְטָלם‬20,‫ה ַהנּוְֹת ִנים ֲאָבִנים וְּלֵב ִנים ְסִביב ַהִכּיָרהל‬ ‫ ֶשֲׁהֵרי ָכּל‬,‫ ְוֵכן ֵﬠִצים ָהעוְֹמִדים ְלַהָסָּקה ֶשׁסּוְֹתִמים ָבֶּהם ִפּי ַהַתּנּוּר ְבַּשָׁבּתלג – ָצ ִרי ֶשְׁיַּיֲחֵדם ְלָכ ְלעוָֹלם‬21.‫ְבַּשָׁבּת‬ ,‫לדוִּמָכּל ָמקוֹם‬. ‫ וְּלִפיָכ ָאסוּר ְלַטְלְטָלם ִאם ל ֹא ֶשַׁמְּצ ִניָﬠן וְּמַיֲחָדן ְלָכ‬,‫ְזַמן ֶשׁלּ ֹא ִיֲחָדן ְלָכ ֵאיָנן ֲחשׁוִּבים לוֹ וַּמְשִׁליָכן‬ ‫לה‬:‫ ֶשִׁמּן ַהְסָּתם ֵהם ְמיָֻחִדים ְלַתְשִׁמישׁ‬,‫אוָֹתן ָהֲאָב ִנים ַהֻמָּנִּחים ַﬠל ַגֵּבּי ַהִכּיָרה – ֵאין ָצ ִרי ִיחוּד ְבֵּפרוּשׁ‬ 6 When a festival falls on Friday, it is forbidden to insulate hot food for Shabbos with stones,22 because it is forbidden to place stones on top of each other on a festival, because doing so resembles building.23 Nevertheless, if one does not have any other substance to use for insulation, one is permitted to insulate [food] with these stones.24 [Leniency is granted,] because this is a temporary and not a permanent structure. [Forming it] is forbidden only by Rabbinic decree and [our Sages] did not apply their decree [in this instance, so as] to enable the Shabbos to be honored, since the person was not able to insulate his food in any other way.25 ‫לז‬,‫ ֶשָׁאסוּר ְלַצֵדּד ֲאָב ִנים ְבּיוֹם טוֹב‬22,‫לו‬,‫ו יוֹם טוֹב ֶשָׁחל ִלְהיוֹת ְבֶּﬠֶרב ַשָׁבּת – ָאסוּר ְלַהְטִמין ַחִמּין ְלַשָׁבּת ָבֲּאָב ִנים‬ 23,‫לח‬.‫ִמְפֵּני ֶשׁדּוֶֹמה ְלִב ְנָין‬ ‫ ִמְפֵּני ֶשֵׁאין ַכּאן ִבּ ְנָין‬24,‫מ‬,‫ ִאם ֵאין לוֹ ַבֶּמּה ְלַהְטִמין ִכּי ִאם ָבֲּאָב ִניםלט )ד( – ֵישׁ ְלַהִתּיר ְלַהְטִמין ָבֶּהם‬,‫וִּמָכּל ָמקוֹם‬ ‫מב ֵכּיָון ֶשִׁאי ֶאְפָשׁר לוֹ‬,‫מא וִּמשּׁוּם ְכּבוֹד ַשָׁבּת ל ֹא ָגְזרוּ‬,‫ ְוֵאינוֹ ָאסוּר ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‬,‫ָקבוַּﬠ ֶאָלּא ִבּ ְנַין ֲﬠַראי‬ 25,‫מג‬:‫ְלַהְטִמין ְבִּﬠ ְנָין ַאֵחר‬ 7 When cholent is placed in an oven for Shabbos and the opening of the oven is blocked with a board which is sealed with mud, it is permitted to break apart that seal on Shabbos to remove the cholent. Although the oven is connected to the earth and [on Shabbos,] it is forbidden to break apart a structure connected to the ground,26 nevertheless, [leniency is granted in this instance. The rationale is] that,

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according to Scriptural Law, the prohibition applies only when one tears down the structure itself, and not when one tears down [only a barrier sealing] its opening. It is only that our Sages decreed that one should not remove the doors of a building connected to the ground. They instituted this decree only when the door was erected to stand for a significant amount of time, [i.e.,] when the person did not have the intent to remove it on Shabbos, in which case it appears to be an act of “demolishing.”By contrast, they did not institute a decree with regard to breaking apart the sealing of [the opening of] the oven, [for it] was not made to last for a long time at all, but merely to maintain the [oven’s] heat briefly and then be removed the following day.27 There are authorities who are more stringent and require that it should not be removed by a Jew if it is possible to have [the board] removed by a non-Jew. Similarly, if it is possible to have it removed by a [Jewish] minor, it should not be removed by an adult [Jew]. If, however, there is no alternative, an adult [Jew] should remove it, while deviating slightly [from the ordinary pattern].28 This is the accepted practice. Nevertheless, if one knows that there are burning coals in the oven, it is forbidden to have a Jew open it, because the air will enter the oven and cause the coals to flare.29 Even though the Jew does not intend to cause [the coals] to flare, it is an inevitable consequence of his actions.30 Nevertheless, [even though the coals will flare,] it is permitted to have a non-Jew [open the oven], because the prohibition against giving instructions to a non-Jew does not apply when [the forbidden act comes as] an inevitable consequence [of another activity], as explained in sec. 253[:10].31 Similarly, if one desires to close the oven again with a board and it has flaming coals inside, it is forbidden to have a Jew close it. For the wind will blow through the small [remaining] cracks; thus, it will function like a bellows and cause the coals to flare more than they would were the oven to be open.32 Nevertheless, it is permitted to have a non-Jew do so. Moreover, even a Jew is permitted to close [the opening to the oven] as long as he does not close it entirely,33 but instead leaves a large portion of the opening uncovered. If, however, he leaves only a small portion uncovered, it is forbidden, for the wind will certainly blow in [and cause the coals to flare]. ‫ז ַתּנּוּר ֶשַׁמּ ִנּיִחים בּוֹ ַהַחִמּין ְלַשָׁבּת ְוסוְֹתִמין ִפּיו ְבַּדף ְושׁוֹ ְרִקים אוֹתוֹ ְבִּטיט – ֻמָתּר ִלְסתּוֹר אוָֹתהּ ְסִתיָמה ְבַּשָׁבּת ְכֵּדי‬ ‫ ִמָכּל ָמקוֹם‬26,‫מו‬,‫מד ְוַאף ַﬠל ִפּי ֶשַׁהַתּנּוּר ְמֻחָבּר ַלַקּ ְרַקעמה ְוָאסוּר ִלְסתּוֹר ִבּ ְנָין ַהְמֻחָבּר ַלַקּ ְרַקע‬.‫ְלהוִֹציא ַהַחִמּין‬ ‫ ֶאָלּא ֶשֲׁחָכִמים הוּא ֶשָׁגְּזרוּ ֶשׁלּ ֹא‬,‫הוִֹאיל וִּמן ַהתּוָֹרה ֵאין ִאסּוּר ֶאָלּא ְכֶּשׁסּוֵֹתר גּוּף ַהִבְּנָין ֲאָבל ל ֹא ְכֶּשׁסּוֵֹתר ִפְּתחוֹ‬ ‫מז ְול ֹא ָגְזרוּ ֶאָלּא ְכֶּשַׁהֶדֶּלת ַנֲﬠֶשׂה ָשׁם ְלִקיּוּם ְלֵאיֶזה ְזַמן ֶשׁלּ ֹא ָהָיה ְבַּדְﬠתּוֹ‬,‫ִלְסתּוֹר ְדָּלתוֹת ֶשׁל ִבּ ְנָין ַהְמֻחָבּר ַלַקּ ְרַקע‬ ‫ ֲאָבל ְשׁ ִריַקת ַהַתּנּוּר ֶשׁלּ ֹא ַנֲﬠֵשׂית ְכָּלל ְלִקיּוּם ֶאָלּא ִלְשׁמוֹר ַהֹחם ְלִפי‬,‫ַﬠל ְמָנת ְלָסְתרוֹ ְבַּשָׁבּת ַוֲהֵרי ֶזה ִנ ְרֶאה ְכּסוֵֹתר‬ 27,‫מח‬.‫ָשָׁﬠה וְּלָסְתָרהּ ְלָמָחר – ל ֹא ָגְזרוּ ָﬠֶליָה‬ ‫ ְוֵכן ִאם ֶאְפָשׁר ַﬠל ְיֵדי ָקָטן – ֵאין‬.‫ְוֵישׁ ַמְחִמי ִריםמט ֶשׁלּ ֹא ִיְסתּוֹר אוָֹתהּ ַﬠל ְיֵדי ִיְשָׂרֵאל ִאם ֶאְפָשׁר ַﬠל ְיֵדי ָנְכ ִרי‬ ‫נ‬.‫ ְוֵכן נוֲֹהִגים‬28.‫ ְוִאם ִאי ֶאְפָשׁר – ִיְסתּוֹר ָגּדוֹל ַﬠל ְיֵדי ִשׁנּוּי ְקָצת‬.‫ְלָסְתָרהּ ַﬠל ְיֵדי ָגדוֹל‬ ‫נא ִמְפֵּני ֶשָׁהרוַּח ִנְכָנס בּוֹ וַּמְבִﬠיר‬,‫ ִאם ָידוַּﬠ ֶשֵׁיּשׁ ַבַּתּנּוּר ֶגָּחִלים לוֲֹחשׁוֹת – ָאסוּר ְלָפְתחוֹ ַﬠל ְיֵדי ִיְשָׂרֵאל‬,‫וִּמָכּל ָמקוֹם‬ ‫נג ֲאָבל ַﬠל ְיֵדי ָנְכ ִרי‬.‫ הוּא‬30"‫ ִמָכּל ָמקוֹם "ְפִּסיק ֵריֵשׁהּ ְול ֹא ָימוּת‬,‫ ְוַאף ֶשֵׁאינוֹ ִמְתַכֵּוּן ְלַהְבִﬠיר‬29,‫נב‬,‫ַהֶגָּחִלים‬ 31,‫נה‬.‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן רנ"ג‬,‫נד ֶשָׁכּל "ְפִּסיק ֵריֵשׁהּ" ֵאין בּוֹ ִאסּוּר ֲאִמיָרה ְלָנְכ ִרי‬,‫ֻמָתּר‬ ‫נו ִמְפֵּני ֶשָׁהרוַּח‬,‫ְוֵכן ִאם רוֶֹצה ַלֲחזוֹר ְוִלְסתּוֹם ַהַתּנּוּר ְבַּדף ְוֵישׁ ְבּתוֹכוֹ ֶגָּחִלים לוֲֹחשׁוֹת – ָאסוּר ְלָסְתמוֹ ַﬠל ְיֵדי ִיְשָׂרֵאל‬

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Shulchan Aruch: Chapter 259 - Several Laws Governing Insulation & M...

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‫נח‬.‫ ֲאָבל ַﬠל ְיֵדי ָנְכ ִרי ֻמָתּר‬32,‫נז‬.‫ ְודוֶֹמה ְלֵמִפיַח וַּמְבִﬠיר ַהֶגָּחִלים יוֵֹתר ֵמִאלּוּ ָהָיה ַהַתּנּוּר ָפּתוַּח‬,‫ֵמִפיַח ֶדֶּר ֶסֶדק ָקָטן‬ – ‫ ֲאָבל ִאם ַמ ִנּיַח ְמַﬠט ָפּתוַּח‬,‫ וִּבְלָבד ֶשַׁיִּנּיַח ַה ְרֵבּה ָפּתוַּח‬33,‫נט‬,‫ְוַאף ְל ִיְשָׂרֵאל ֻמָתּר ְלָסְתמוֹ ֹכּל ֶשֵׁאינוֹ סוְֹתמוֹ ְלַגְמֵרי‬ ‫ס‬:‫ ְוָאסוּר‬,‫ָכּל ֶשֵׁכּן ֶשָׁהרוַּח ֵמִפיַח‬ 8 Even if an oven does not contain (burning) coals,34 license to close it again on Shabbos is not granted unless one is certain that [the food in] the pots [in the oven] is completely cooked. If, however, there is room for doubt whether [the food] is yet completely cooked,35 e.g., at night, shortly after it was insulated, it is forbidden to close the oven, even via a non-Jew,36 because one will cause [the food] to cook more quickly. Even after the fact, [if one closed the oven,] the food is forbidden.37 Nevertheless, if one had [the oven closed] via a non-Jew, the food should be permitted after the fact, because even if the person would not have closed the oven, [ultimately,] the food would have cooked completely.38 Thus the person did not benefit all that much from the violation of the prohibition. As an initial preference, it is desirable to be meticulous and to refrain from telling a non-Jew to close the oven after the acceptance of Shabbos, even before nightfall,39 if [the food] in the pots [in the oven] is not completely cooked yet, even though according to the law, it is permitted. (See the subsequent sections.)40 ‫ – ֵאין ֶהֵתּר ַלֲחזוֹר וְּלָסְתמוֹ ְבַּשָׁבּת ֶאָלּא ִאם ֵכּן ָידוַּﬠ ְבֵּברוּרסב ֶשְׁכָּבר‬34,‫ח ֲאִפלּוּ ֵאין בּוֹ ֶגָּחִלים )לוֲֹחשׁוֹת(סא‬ ‫ ְכּגוֹן ַבַּלּ ְיָלה ָסמוּ‬35,‫ ֲאָבל ִאם ֵישׁ ְלִהְסַתֵּפּק ֶשָׁמּא ל ֹא ִנְתַבְּשּׁלוּ ֲﬠַד ִין ָכּל ָצ ְרָכּן‬,‫ִנְתַבְּשּׁלוּ ַהְקֵּדרוֹת ָכּל ָצ ְרָכּן‬ ‫סד ַוֲאִפלּוּ ְבִּדיֲﬠַבד ָאסוּר‬.‫ ִמְפֵּני ֶשׁגּוֵֹרם ְלַמֵהר ִבּשּׁוָּלם‬36,‫ְלַהְטָמָנָתןסג – ָאסוּר ִלְסתּוֹם ַהַתּנּוּר ֲאִפלּוּ ַﬠל ְיֵדי ָנְכ ִרי‬ 37,‫סה‬.‫ַהַתְּבִשׁיל‬ ‫ ֵמַאַחר ֶשַׁאף ִאם ל ֹא ָהָיה סוֵֹתם )ַהַתְּבִשׁיל( ]ַהַתּנּוּר[ ָהָיה‬,‫ ִאם ָﬠָשׂה ַﬠל ְיֵדי ָנְכ ִרי – ֵישׁ ְלַהִתּיר ְבִּדיֲﬠַבד‬,‫וִּמָכּל ָמקוֹם‬ ‫ ִנְמָצא ֶשֵׁאינוֹ ֶנֱהֶנה ָכּל ָכּ ֵמָהִאסּוּר‬38,‫סו‬,‫ַהַתְּבִשׁיל ַגּם ֵכּן ִמְתַבֵּשּׁל ָכּל ָצ ְרכּוֹ‬. ‫ ִאם ַהְקֵּדרוֹת ל ֹא‬39,‫ ֲאִפלּוּ ֹקֶדם ֲחֵשָׁכה‬,‫וְּלַכְתִּחָלּה טוֹב ִלָזֵּהר ֶשׁלּ ֹא לוַֹמר ְלָנְכ ִרי ִלְסתּוֹם ַהַתּנּוּר ַאַחר ַקָבַּלת ַשָׁבּת‬ 40,‫סט‬.(‫ ְוַאף ַﬠל ִפּי ֶשִׁמּן ַהִדּין ֻמָתּרסז )ַﬠֵיּן ְלַקָמּןסח‬,‫ִנְתַבְּשּׁלוּ ֲﬠַד ִין ָכּל ָצ ְרָכּן‬

12/14/2020, 12:38 PM

Summary of Laws Governing Shi’ah & Hatmanah According to Accepte...

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https://www.chabad.org/library/article_cdo/aid/3447041/jewish/Summar...

Summary of Laws Governing Shi’ah & Hatmanah According to Accepted Practices in These Countries By Rabbi Schneur Zalman of Liadi

A Summary of the Laws Governing Shi’ah [Leaving Food on a Cooking Surface] and Hatmanah [Insulating It] According to the Accepted Practices in These Countries ‫ִהְלכוֹת ְשִׁהָיּה ְוַהְטָמָנה ִבְּקָצָרה ְלִפי ִמְנַהג ְמִדינוֹת ֵאלּוּ‬ The general practice1 at present is that we leave pots uncovered in the oven and we do not place any insulation around their walls or over their openings. As such, only the laws of shi’ah – and not those of hatmanah – apply.2 Accordingly, if food is cooked to the stage of maachal ben Derusai’i while it is still day [on Friday], it is permitted to leave it in the oven, even though its coals were neither removed nor covered.3 [There is a further leniency:] It is permitted to place raw meat in a pot directly before nightfall [and allow it to cook so that it will be ready for the next day].4 Nevertheless, the fact that dough products – whether baked5 or cooked,6 [all] types of kitniyos,7water,8 and [meat] to be roasted on a spit9 are totally uncooked is of no consequence. [For permission to be granted for them to be left in or on a range or an oven,] they must have reached the stage of maachal ben Derusai’i before [the onset of] Shabbos. When the oven is sealed closed with mud, it is permitted [to leave food in it to stay warm] in all instances.10 If there are burning coals in the oven, it should be opened only by a non-Jew.11 If coals surround a pot, a Jew should not remove the pot from [the oven], only a non-Jew.12 If, however, the pot is [merely] resting on the coals,13 it is permitted [for a Jew to remove it]14 if it is impossible to have a non-Jew do so. (This law also applies to pots [left to keep warm] for the night [meal]. If they were placed on the coals, [it is permitted for] one to remove them from the coals during Shabbos. One must, however, be careful not to cover them with clothes from above when they are placed on coals, even if the coals have already burned out.)15 It is permitted to place a warm, fully cooked food next to an oven that has already been kindled and fire is burning inside of it.16 [One may] even [place it] on the border surrounding the oven. If, however, [one desires to place a pot] on top of an oven that has already been kindled and fire is burning within it, one must place a brick or another entity under the pot,17 even when [the place on which the pot is set down] is not hot enough to cause a hand to recoil. If, however, the oven has not yet been kindled, it is customary to rule leniently [and allow a pot to be placed on it], even though one desires that it be kindled immediately afterwards.

12/14/2020, 12:39 PM

Summary of Laws Governing Shi’ah & Hatmanah According to Accepte...

2 of 3

https://www.chabad.org/library/article_cdo/aid/3447041/jewish/Summar...

If, by contrast, the food is cold, it is forbidden [to place it on] or even close [to an oven], even before it was kindled,18 unless it was done so by a non-Jew.19 In that instance, it is permitted even [for the non-Jew] to place it on top of [the oven if the oven] has not yet been kindled.20 After [the oven] has been kindled, by contrast, it is forbidden even for a non-Jew to place [cold food] on it,21 except for the sake of a sick person or a child who has nothing else to eat.22 When cooked food does not contain liquid, even if it is entirely cold, it is considered as if it was hot.23 If [the food] has not cooled entirely, even if it contains liquid, it is customary to rule leniently and [consider it] as if it was totally warm.24 It is permitted to place [food], even if it has cooled entirely, next to an oven in a place where it would not become so hot that a hand would recoil from it.25 Nevertheless, [if one places it] on [top of] the oven, even if a hand would not recoil from that place, there must be an intervening substance between it and the oven. [This measure must be taken] even if the food is entirely warm. Similarly, [if one placed food] in kochlin,26 an intervening substance is required. Uncooked fruit27 [or vegetables] and beverages are governed by the same laws – with regard to both prohibitions and leniencies – as cooked food that contains liquid that has cooled entirely.28 The laws governing placing food on top of a pot that is permanently fixed in an oven are the same as those applying to [placing food] next to an oven.29 It is, however, forbidden to place a container with beverages into the water of that pot. [Moreover,] it is forbidden to place water in that pot even before the oven was kindled, unless it was placed there by a non-Jew.30 If the non-Jew placed the water there before the oven was kindled, it is permitted to benefit from it on Shabbos. If it was placed there by a Jew, it is forbidden to benefit from it until Saturday night after waiting the time it would take for it to warm.31 Even if one places it there after the oven was kindled Friday directly before nightfall, it is forbidden to benefit from it until Saturday night after waiting the time it would take for it to warm. On Shabbos, it is forbidden to cover a pot of (hot) food with pillows, blankets, or other clothes32 if it is insulated in them entirely. If one transferred the food to another pot, it is permitted to cover it there.33 This concludes the summary of the laws governing shi’ah and hatmanah. ‫ ְוֵאין ָאנוּ עוִֹשׂים שׁוּם ַהְטָמָנה ְסִביב ָדְּפנוֵֹתיֶהן ְוַﬠל‬,‫ ַהָדָּבר ַﬠְכָשׁוא ֶשָׁאנוּ ַמ ִנּיִחים ַהְקֵּדרוֹת ְבּתוֹ ַהַתּנּוּר ְמֻגלּוֹת‬1‫ְכָּלל‬ ‫ וְּלִפיָכ ִאם ִנְתַבְּשּׁלוּ ְכַּמֲאַכל ֶבּן ְדּרוָּסִאי ִמְבּעוֹד יוֹם – ֻמָתּר‬2,‫ב‬,‫ ִאם ֵכּן ֵאין ָלֶהם ַרק ִדּין ְשִׁהָיּה ְול ֹא ִדּין ַהְטָמָנה‬,‫ִפּיֶהן‬ 3,‫ג‬.‫ ַאף ַﬠל ִפּי ֶשֵׁאין ַהַתּנּוּר ָגּרוּף ְול ֹא ָקטוּם‬,‫ְלַהְשׁהוָֹתן‬ 4,‫ד‬.‫ ִאם נוְֹתנוֹ ַחי ַבְּקֵּדָרה ָסמוּ ַלֲחֵשָׁכה ַמָמּשׁ – ֲהֵרי ֶזה ֻמָתּר‬,‫וָּבָשׂר‬ ‫ – ֵאין‬9‫ וְּבָצִליי ַה ִנְּצֶלה ְבַּשׁפּוּד‬8,‫ט‬,‫ וְּבַמ ִים‬7,‫ח‬,‫ וְּבִמיֵני ִקְט ִניּוֹת‬6,‫ז‬,‫ ֵבּין ֶנֱאִפים‬5,‫ה ֵבּין ְמֻבָשִּׁליםו‬,‫ֲאָבל ְבִּמיֵני ָבֵצק‬ ‫ ְוָצ ִרי ֶשׁ ִיְּהיוּ ְכַּמֲאַכל ֶבּן ְדּרוָּסִאי ֹקֶדם ַשָׁבּת‬,‫מוִֹﬠיל ַחי‬. 10.‫וְּבַתנּוּר טוַּח ְבִּטיט – ַהֹכּל ֻמָתּריא ְבָּכל ִﬠ ְנָין‬ 11,‫יב‬.‫ְוִאם ֵישׁ בּוֹ ֶגָּחִלים לוֲֹחשׁוֹת – ֵאין ְלָפְתחוֹ ִכּי ִאם ַﬠל ְיֵדי ָנְכ ִרי‬

12/14/2020, 12:39 PM

‫‪https://www.chabad.org/library/article_cdo/aid/3447041/jewish/Summar...‬‬

‫‪Summary of Laws Governing Shi’ah & Hatmanah According to Accepte...‬‬

‫ְוִאם ַהֶגָּחִלים ְסִביב ַהְקֵּדָרה – ל ֹא ִיטּוֹל ִיְשָׂרֵאל ַהְקֵּדָרה ִמתּוֹכוֹ ִכּי ִאם ָנְכ ִרי‪.‬יג‪12,‬‬ ‫ְוִאם ַהְקֵּדָרה עוֶֹמֶדת ַﬠל ַהֶגָּחִלים‪ֻ – 13‬מָתּר‪ִ 14‬אם ִאי ֶאְפָשׁר ַﬠל ְיֵדי ָנְכ ִרי‪.‬יד‬ ‫ְוהוּא ַהִדּין ִבְּקֵדרוֹת ֶשְׁלֹּצֶר ַהַלּ ְיָלה‪ִ ,‬אם ֶהֱﬠִמיָדן ַﬠל ַהֶגָּחִלים וָּבא ִלְטָּלן ְבַּשָׁבּת ֵמַﬠל ַהֶגָּחִלים‪.‬טו ַרק ֶשׁ ִיָּזֵּהר ֶשׁלּ ֹא(‬ ‫ְיַכֶסּה אוָֹתן ִבְּבָגִדים ִמְלַמְﬠָלה ְכֶּשַׁמֲּﬠִמיָדן ַﬠל ַהֶגָּחִלים‪ֲ ,‬אִפלּוּ ֵהן עוְֹממוֹתטז)‪15.‬‬ ‫וֻּמָתּר ִלְסמוֹ ַתְּבִשׁיל ַחם ֶשׁ ִנְּתַבֵּשּׁל ָכּל ָצ ְרכּוֹ ֵאֶצל ַהַתּנּוּר ֶשֻׁהַסּק ְכָּבר ְוָהֵאשׁ ְבּתוֹכוֹ‪,‬יז ַוֲאִפלּוּ ַﬠל ַהְלִּבְזַבּז ֶשְׁסִּביב‬ ‫ַהַתּנּוּר‪.‬יח‬ ‫ֲאָבל ַﬠל ַהַתּנּוּר ָצ ִרי ִלֵתּן ְלֵבָנה אוֹ ָדָּבר ַאֵחר ַתַּחת ַהְקֵּדָרה‪ַ 16‬ﬠל ַהַתּנּוּר ֶשֻׁהַסּק ְכָּבריט ְוֵישׁ ֶגָּחִלים לוֲֹחשׁוֹת ְבּתוֹכוֹ‪,‬‬ ‫ַאף ַﬠל ִפּי ֶשֵׁאין ַהָיּד סוֶֹלֶדת ָשׁם ָﬠָליו ִמְלַמְﬠָלה‪,‬כ ֲאָבל ְכֶּשׁלּ ֹא ֻהַסּק ֲﬠַד ִין – ָנֲהגוּ ְלָהֵקלכא ַאף ַﬠל ִפּי ֶשׁרוֶֹצה ְלַהִסּיקוֹ‬ ‫ִמָיּד‪17.‬‬ ‫ֲאָבל ַתְּבִשׁיל צוֵֹנן‪ֲ ,‬אִפלּוּ ֹקֶדם ֶשֻׁהַסּק‪ָ – 18‬אסוּר ֲאִפלּוּ ִלְסמוֹ ֶאְצלוֹ‪,‬כב ִכּי ִאם ַﬠל ְיֵדי ָנְכ ִרי‪ֹ 19‬קֶדם ֶשֻׁהַסּק‪,‬כג ְוָאז‬ ‫ֻמָתּר ֲאִפלּוּ ַﬠל ַגָּבּיו‪.‬כד‪ֲ 20,‬אָבל ְלַאַחר ֶשֻׁהַסּק ָאסוּר ֲאִפלּוּ ַﬠל ְיֵדי ָנְכ ִרי‪,‬כה‪ִ 21,‬כּי ִאם ְלֹצֶר חוֶֹלה אוֹ ָקָטן ֶשֵׁאין לוֹ‬ ‫ַמה ֶלֱּאכוֹל‪.‬כו‪22,‬‬ ‫ְוַתְבִשׁיל ֶשֵׁאין בּוֹ ֹרֶטב‪ֲ ,‬אִפלּוּ הוּא ַקר – ִדּינוֹ ְכַּחם‪.‬כז‪ְ 23,‬וִאם ֲﬠַד ִין ל ֹא ִנְצַטֵנּן ְלַגְמֵרי‪ַ ,‬אף ַﬠל ִפּי ֶשֵׁיּשׁ בּוֹ ֹרֶטב –‬ ‫ָנֲהגוּ ְלָהֵקלכח ְכִּאלּוּ הוּא ַחם ְלַגְמֵרי‪24.‬‬ ‫ְוִאם סוֵֹמ ֵאֶצל ַהַתּנּוּר ְבָּמקוֹם ֶשֵׁאין ָיכוֹל ְלִהְתַחֵמּם ַﬠד ֶשַׁהָיּד סוֶֹלֶדת בּוֹ‪ֻ – 25‬מָתּר ֲאִפלּוּ ִנְצַטֵנּן ְלַגְמֵרי‪.‬כט‬ ‫ֲאָבל ַﬠל ַהַתּנּוּר ָצ ִרי ָדָּבר ַהַמְּפִסיק ַאף ֶשֵׁאין ַהָיּד סוֶֹלֶדת ָשׁם‪,‬ל ְוַאף ִאם ַהַתְּבִשׁיל ַחם ְלַגְמֵרי‪ְ 17.‬והוּא ַה ִדּין ְלתוֹ‬ ‫ַהֶקְּכִלי"ן‪ָ 26‬צ ִרי ָדָּבר ַהַמְּפִסיק‪.‬לא‬ ‫‪.‬וֵּפרוֹת ַח ִיּים‪,‬לב‪ְ 27,‬וֵכן ִמיֵני ַמְשִׁקין‪,‬לג ִדּיָנם ְכַּתְבִשׁיל ֶשֵׁיּשׁ בּוֹ ֹרֶטב ְו ִנְצַטֵנּן ְלַגְמֵרי‪ֵ 28,‬בּין ְלִאסּוּרלד ֵבּין ְלֶהֵתּר‬ ‫ְוִלֵתּן ַﬠל ַגֵּבּי ְקֵדָרה ַהְקּבוָּﬠה ַבַּתּנּוּר ִדּיָנהּ ְכֵּאֶצל ַהַתּנּוּר‪.‬לה‪29,‬‬ ‫ֲאָבל ָאסוּר ִלֵתּן ַק ְנַקן ִﬠם ַמְשִׁקין ְלתוֹ ַהַמּ ִים ֶשַׁבְּקֵּדָרה ַהִהיא‪.‬לו ְוָאסוּר ִלֵתּן ַהַמּ ִים ַלְקֵּדָרה ַהִהיא ֲאִפלּוּ ֹקֶדם ֶשֻׁהַסּק‬ ‫ַהַתּנּוּרלז‪ִ 29,‬כּי ִאם ַﬠל ְיֵדי ָנְכ ִרי‪.‬לח‪ 30,‬וֻּמָתּר ֵלָהנוֹת ֵמַהַמּ ִים ְבַּשָׁבּת ִאם ְנָתָנם ָנְכ ִרי ֹקֶדם ֶשֻׁהַסּק ַהַתּנּוּר‪.‬לט ֲאָבל ִאם‬ ‫ְנָתָנם ִיְשָׂרֵאל ָאסוּר ֵלָהנוֹת ֵמֶהם ַﬠד מוָֹצֵאי ַשָׁבּת ִבְּכֵדי ֶשֵׁיָּﬠשׂוּ‪.‬מ‪ַ 31,‬וֲאִפלּוּ ְנָתָנם ְבֶּﬠֶרב ַשָׁבּת ָסמוּ ַלֲחֵשָׁכה ַאַחר‬ ‫ֶשֻׁהַסּק ַהַתּנּוּר – ָאסוּר ֵלָהנוֹת ֵמֶהם ַﬠד ְלמוָֹצֵאי ַשָׁבּת ִבְּכֵדי ֶשֵׁיָּﬠשׂוּ‪.‬מא‪29,‬‬ ‫ְוָאסוּר ִלְכרוֹ ְבַּשָׁבּת ְקֵדָרה ִﬠם ַתְּבִשׁיל )ַחם( ְבָּכ ִרים וְּכָסתוֹת אוֹ ִבְּשָׁאר ְבָּגִדים‪ִ 32‬אם ֻכָּלּהּ ְטמוָּנה ָבֶּהם‪.‬מב ְוִאם ִפָּנּה‬ ‫ַהַתְּבִשׁיל ִלְקֵדָרה ַאֶחֶרת – ֻמָתּר ְלָכ ְרכוֹ ָשׁם‪:‬מג‪33,‬‬ ‫ְסִליק ִקצּוּר ִהְלכוֹת ְשִׁהָיּה ְוַהְטָמָנה‬

‫‪12/14/2020, 12:39 PM‬‬

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Shulchan Aruch: Chapter 260 - Laws Governing [Preparations for] Onset...

1 of 3

https://www.chabad.org/library/article_cdo/aid/3447042/jewish/Shulcha...

Shulchan Aruch: Chapter 260 - Laws Governing [Preparations for] Onset of Shabbos By Rabbi Schneur Zalman of Liadi

SECTION 260 Laws Governing [Preparations for] the Onset of Shabbos (1-5) ‫סימן רס ַכָּמּה ִדיֵני ַהְכָנַסת ַשָׁבּת וּבוֹ ה׳ ְסִﬠיִפים׃‬ 1 As an initial preference, it is a mitzvah to wash one’s entire body with hot water1 on Friday in honor of the Shabbos.2 If it is impossible for one to do so, he should [at least] wash his face, hands, and feet with hot water. Nevertheless, this washing is not an absolute obligation. Instead, one who does so will be rewarded, while one who fails to do so is not punished. It is a mitzvah to wash one’s head3 and trim one’s nails4 every Friday.5 If one’s hair [has grown] too long, it is a mitzvah for him to cut it so that he does not enter Shabbos unkempt.6 The optimum manner of fulfilling the mitzvah is to cut one’s hair on Friday itself and not beforehand, so that it will be apparent that he is doing so in honor of the Shabbos. If, however, one does not have time on Friday because of the effort [he must invest in] preparing his Shabbos needs, he should cut his hair on Thursday. To whatever extent he can bring his haircut closer to Shabbos, he should, so that it will be apparent that he is doing this in honor of [the Shabbos]. It is customary in some locales not to have one’s hair cut on Rosh Chodesh, even when it falls on Friday, out of fear of danger, because Rabbeinu Yehudah HaChassid warned against doing so.7 ‫ ְוִאם ִאי ֶאְפָשׁר לוֹ – ִי ְרַחץ ָפָּניו ָיָדיו‬2.‫ ִמְפֵּני ְכּבוֹד ַהַשָּׁבּת‬1,‫א ִמְצָוה ִל ְרחוֹץ א ָכּל גּוּפוֹ ב ְלַכְתִּחָלּה ְבֶּﬠֶרב ַשָׁבּת ְבַּחִמּין‬ – ‫ ְוֶשֵׁאינוֹ ְמַק ְיָּמהּ‬,‫ ד ֶאָלּא ַהְמַק ְיָּמהּ – ְמַקֵבּל ָﬠֶליָה ָשָׂכר‬,‫ ֵאין ְרִחיָצה זוֹ חוָֹבה ְגמוָּרה‬,‫ וִּמָכּל ָמקוֹם‬2.‫ְוַרְגָליו ג ְבַּחִמּין‬ ‫ ה‬.‫ֵאינוֹ ֶנֱﬠָנשׁ ָﬠֶליָה‬ 5.‫ ְבָּכל ֶﬠֶרב ַשָׁבּת‬4,‫ וְּלַגֵלַּח ַהִצָּפּ ְרַנ ִים ז‬3,‫וִּמְצָוה ָלֹחף ָהר ֹאשׁ ו‬ 6,‫ ט‬.‫ ח ֶשׁלּ ֹא ִיָכֵּנס ְלַשָׁבּת ְכֶּשׁהוּא ְמנָֻוּל‬,‫ְוִאם ָהיוּ ַשֲׂﬠרוֹת ר ֹאשׁוֹ ְגּדוֹלוֹת – ִמְצָוה ְלַגְלָּחן‬ ‫ י‬.‫ ְכֵּדי ֶשׁ ְיֵּהא ִנָכּר ֶשׁעוֶֹשׂה ִלְכבוֹד ַהַשָּׁבּת‬,‫וִּמְצָוה ִמן ַהֻמְּבָחר ְלַגֵלַּח ְבֶּﬠֶרב ַשָׁבּת ַמָמּשׁ ְול ֹא ֹקֶדם ָלֵכן‬ ‫ ֶשָׁכּל ַמה ֶשֶּׁאְפָשׁר ְלָקֵרב ַהִגּלּוַּח ְליוֹם ַהַשָּׁבּת‬,'‫ְוִאם ֵאין לוֹ ְפַּנאי ְבֶּﬠֶרב ַשָׁבּת ֵמֲחַמת ֹטַרח ָצ ְרֵכי ַשָׁבּת – ְיַגַלּח ְבּיוֹם ה‬ ‫ יא‬.‫ ְכֵּדי ֶשׁ ְיֵּהא ִנָכּר ֶשׁעוֶֹשׂה ִבְּשִׁביל ְכּבוֹדוֹ‬,‫– ֵישׁ לוֹ ְלָקֵרב‬ ‫יג ִכּי ֵכן ִהְזִהיר ַרֵבּנוּ‬,‫יב ִמְפֵּני ֲחַשׁשׁ ַסָכָּנה‬,‫ְונוֲֹהִגין ִבְּקָצת ְמקוֹמוֹת ֶשׁלּ ֹא ְלִהְסַתֵּפּר ְבּר ֹאשׁ ֹחֶדשׁ ֲאִפלּוּ ָחל ְבֶּﬠֶרב ַשָׁבּת‬ 7,‫יד‬:‫ְיהוָּדה ֶהָחִסיד‬ 2 There are those who are careful not to trim their fingernails and toenails on the same day8 out of concern for possible danger.

12/14/2020, 12:42 PM

Shulchan Aruch: Chapter 260 - Laws Governing [Preparations for] Onset...

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There are those who are careful not to cut their nails except on Friday or on the day preceding a festival; they cut their toenails on Thursday and their fingernails on Friday.9 On other days, they do not cut their nails at all, due to a reason known to them.10 There are some who are meticulous not to cut their nails11 on Thursday, because nails begin to grow again on the third day after they are cut12 and they do not want this to occur on Shabbos. ‫טו‬.‫ ִמְפֵּני ֲחַשׁשׁ ַסָכָּנה‬8,‫ב ֵישׁ ִנְזָה ִרין ֶשׁלּ ֹא ִלְקצוֹץ ִצָפּ ְרֵני ַהָיַּד ִים ְוָהַרְגַל ִים ְבּיוֹם ֶאָחד‬ 9,‫טז ְוקוְֹצִצין ִמן ָהַר ְגַל ִים ְבּיוֹם ה' וִּמן ַהָיַּד ִים ְבֶּﬠֶרב ַשָׁבּת‬,‫ְוֵישׁ ִנְזָה ִרין ֶשׁלּ ֹא ָלֹקץ ֶאָלּא ְבֶּﬠֶרב ַשָׁבּת אוֹ ְבֶּﬠֶרב יוֹם טוֹב‬ 10,‫יח‬.‫יז ִמַטַּﬠם ַהָיּדוַּﬠ ָלֶהם‬,‫ֲאָבל ִבְּשָׁאר ַהָיִּמים ֵאין קוְֹצִצין ְכָּלל‬ 12,‫יט ִמְפֵּני ֶשַׁהִצָּפּ ְרַנ ִים )א( ַמְתִחיִלין ַלֲחזוֹר ְוִלְצמוַֹח ְבּיוֹם ג' ְלִגלּוָּחן‬,'‫ ְבּיוֹם ה‬11‫ְוֵישׁ ַמְקִפּיִדים ֶשׁלּ ֹא ִלטּוֹל ִצָפּ ְרַנ ִים‬ ‫ כ‬:‫ְוֵאיָנם רוִֹצים ֶשׁ ִיְּהֶיה ֶזה ְבַּשָׁבּת‬ 3 There are some who are meticulous not to cut their nails13 in order, i.e., a finger after the finger next to it, because this could lead to forgetfulness, to burying one’s children, and to poverty. Instead, one should intervene between [cutting the nails of one] finger and the finger [next to it, by cutting those of] a finger that is not next to it. One should begin trimming the nails of his left hand14 with [those of] the kamitzah,15 i.e., the fourth finger, the one next to the pinky. On the right hand, [one should start] with the index finger, the second finger, the one next to the thumb. Thus, a memory cue for the order is (5 ,3 ,1 ,4 ,2) ‫ בדאג"ה‬on the right hand and ‫דבהג"א‬ (1 ,3 ,5 ,2 ,4) on the left. There are those who mock [being concerned about] this matter. Nevertheless, as an initial preference, it is desirable to be careful about this. ‫כא ִמְפֵּני ֶשָׁקֶּשׁה ְלִשְׁכָחה ְוִלְקבּוֹר ָבּ ִנים‬,‫ ֶאְצַבּע ַאַחר ֶאְצַבּע ַהְסּמוָּכה ָלהּ‬13‫ג ֵישׁ ַמְקִפּיִדים ֶשׁלּ ֹא ִלטּוֹל ַהִצָּפּ ְרַנ ִים ְכִּסְדָרן‬ ‫כב ֶאָלּא ַמְפִסיִקים ֵבּין ֶאְצַבּע ְלֶאְצַבּע ְבֶּאְצַבּע ַאֶחֶרת ֶשֵׁאיָנהּ ְסמוָּכה ָלהּ‬,‫ ְוַלֲﬠ ִניּוּת‬. ‫ ְדַּה ְינוּ ֶאְצַבּע ְשִׁנָיּה‬,‫ וְּבָיִמין ְבֶּאְצַבּע‬,‫ ְדַּה ְינוּ ְבֶּאְצַבּע ְרִביִﬠית ַהְסּמוָּכה ַלֶזֶּרת‬15,‫ ִבְּקִמיָצה‬14‫וַּמְתִחיִלין ִלטּוֹל ִבְּשׂמ ֹאל‬ ‫כג‬.‫ וִּבְשׂמ ֹאל דבהג"א‬,‫ בדאג"ה ְבָּיִמין‬,‫ ְו ִנְמָצא ַהִסָּמּן ְלִסְדָרן‬.‫ַהְסּמוָּכה ַלגּוָּדל‬ ‫כה‬:‫ טוֹב ִלָזֵּהר ְלַכְתִחָלּה‬,‫כד וִּמָכּל ָמקוֹם‬.‫ְוֵישׁ ַמְלִﬠיִגים ַﬠל ֶזה‬ 4 One who burns his nails [after cutting them] is pious, one who buries them is righteous, and one who casts them away is wicked. [The rationale is that we are concerned] that a pregnant woman might pass over them and this may cause her to miscarry.16 It is, however, permissible to cast them away in a house of study or the like, i.e., a place that women do not frequent. One need not be concerned that the place will be swept and the nails cast outside [where] a pregnant woman might pass over them. For, [once they have been moved,] even if [a woman] will pass over them, they will not cause any harm to her, since they are dangerous only when they are in the same place where they were cast after being removed from [the person’s] fingers, and not when they were removed from there to another place. 16,‫כז‬.‫ ֶשָׁמּא ַתֲּﬠבוֹר ֲﬠֵליֶהן ִאָשּׁה ֻﬠָבָּרה ְוַתִפּיל ְוָלָדהּ‬,‫ זוֹ ְרָקן – ָרָשׁע‬,‫כו קוְֹבָרן – ַצ ִדּיק‬,‫ד ַהשּׂוֵֹרף ִצָפּ ְרַנ ִים – ָחִסיד‬ ‫כח ְוֵאין ָלחוּשׁ ֶשָׁמּא ְיַכְבּדוּ אוֹתוֹ‬.‫ֲאָבל ֻמָתּר ְלָז ְרָקן ְבֵּבית ַהִמְּדָרשׁ ְוַכיּוֵֹצא בוֹ ָמקוֹם ֶשֵׁאין ָנִשׁים ְמצוּיוֹת ַלֲﬠבוֹר ָשׁם‬ ,‫ ְלִפי ֶשַׁאף ִאם ַתֲּﬠבוֹר ֲﬠֵליֶהן – ל ֹא ַיִזּיקוּ ָלהּ ְכּלוּם‬,‫ָמקוֹם ְוַיְשִׁליכוּ ַהִצָּפּ ְרַנ ִים ַהחוָּצה ְוַתֲﬠבוֹר ִאָשּׁה ֻﬠָבָּרה ֲﬠֵליֶהן‬ ‫כט‬:‫ ֲאָבל ל ֹא ְכֶּשִׁפָּנּן ִמָשּׁם ְלָמקוֹם ַאֵחר‬,‫ֶשֵׁאיָנן ַמִזּיקוֹת ֶאָלּא ְכֶּשֵׁהן ְבּאוֹתוֹ ָמקוֹם ֶשְׁזָּרָקן ָשׁם ְכֶּשִׁנְּטּלוּ ֵמָהֶאְצָבּעוֹת‬ 5 Close to nightfall, before bein hashamashos,17 a man must ask the members of 12/14/2020, 12:42 PM

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his household whether they have separated the tithes from the produce necessary for Shabbos,18because one may not tithe on Shabbos.19Even in these countries, where [the obligation to] tithe does not apply, it is desirable to ask whether challah20 was separated,21 because challah is not separated on Shabbos. (True, challah from the Diaspora22 [need not be separated before one partakes of the bread. Instead,] according to the law, one may proceed and eat, leaving over a small amount from which [challah] could be separated [after Shabbos].23 Nevertheless, as an initial preference, it is customary to separate it before eating, lest one forget later on, and thus consequently, the outcome will be that he will have eaten tevel retroactively.)24 [Our Sages state25 that] one must also ask [the members of his household] if they established an eruv chatzeiros.26In the present era, when it is customary to make an eruv [chatzeiros] for the entire year on the day before Pesach,27 it is not necessary to ask [this question]. Before bein hashamashos, one must alert them to kindle [the Shabbos] lights28 and cease performing [forbidden] labor. When one asks and alerts [the members of his household] about these matters, he should speak in a gentle tone, so that his [words] will be accepted. One should not hurry to remind them when there is still ample time in the day, lest they be negligent and [procrastinate], saying that there is still [plenty of] time [for these activities to be performed]. If a person is not home shortly before nightfall, but rather in the synagogue or elsewhere, he must send an agent to his house to remind [the members of his household] of these matters.29 ‫ – ָצ ִרי ָאָדם ִלְשׁאוֹל ְלַא ְנֵשׁי ֵביתוֹ ִאם ִﬠְשּׂרוּ ַהֵפּרוֹת ַהְצּ ִריִכים‬17,‫ה ָסמוּ ַלֲחֵשָׁכה ל ֹקֶדם ֵבּין ַהְשָּׁמשׁוֹתלא‬ 19.‫ ֶשֵׁאין ְמַﬠְשּׂ ִרים ְבַּשָׁבּת‬18,‫ְלַשָׁבּת‬ ‫ ֶשֵׁאין ַמְפ ִריִשׁין ַחָלּה‬20,‫לג‬,‫ ַחָלּה‬21‫ְוַאף ִבְּמִדינוֹת ֵאלּוּ ֶשֵׁאין ַהַמַּﬠְשׂרוֹת נוֲֹה ִגיםלב )ב( – טוֹב ֶשׁ ִיְּשַׁאל ִאם ִהְפ ִרישׁוּ‬ ‫ְבַּשָׁבּת‬. (‫ ִמָכּל ָמקוֹם ְלַכְתִּחָלּה‬,‫ ֵמִﬠַקּר ַהִדּין‬23,‫ אוֵֹכל ְוהוֵֹל וְּמַשֵׁיר ְמַﬠט ְוַאַחר ָכּ ַמְפ ִריָשׁהּלד‬22‫ְוַאף ֶשַׁחַלּת חוּץ ָלָאֶרץ‬ ‫לה ֶשָׁמּא ִיְשַׁכּח ַאַחר ָכּ ְו ִנְמָצא ֶשָׁאַכל ֶטֶבל ְלַמְפֵרַﬠלו‬,‫)נוֲֹהִגים ְלַהְפ ִריָשׁהּ ֹקֶדם ֲאִכיָלה‬.24 ‫ – ֵאין‬27‫ ְוַﬠְכָשׁו ֶשׁנּוֲֹהִגים ְלָﬠֵרב ְבֶּﬠֶרב ֶפַּסח ְלָכל ַהָשָּׁנה‬26,‫לח‬.‫ ְלָשֳׁאָלם ַגּם ֵכּן ִאם ֵﬠ ְרבוּלז ֵﬠרוֵּבי ֲחֵצרוֹת‬25 ‫ְוָצ ִרי‬ ‫לט‬.‫ָצ ִרי ְלֶזה‬ ‫מא‬.‫ ְו ִיְפְסקוּ ִמַלֲּﬠשׂוֹת ְמָלאָכה‬28,‫ מ‬,‫ְוָצ ִרי ְלַהְזִהיָרם ֹקֶדם ֵבּין ַהְשָּׁמשׁוֹת ֶשַׁיְּדִליקוּ ֶאת ַהֵנּר‬ 28,‫מג‬.‫מב ְכֵּדי ֶשְׁיַּקְבּלוּ ִמֶמּנּוּ‬,‫וְּכֶשׁהוּא שׁוֲֹאָלם וַּמְזִהיָרם ַﬠל ְדָּב ִרים ֵאלּוּ – ָצ ִרי ֶשׁיּ ֹאַמר ְבָּלשׁוֹן ַרָכּה‬ ‫מד‬.‫ ֶשׁלּ ֹא ִיְפְשׁעוּ ְוי ֹאְמרוּ ֲﬠַד ִין ֵישׁ ָשׁהוּת‬,‫ְול ֹא ְיַמֵהר ְלַהְזִכּיָרם ְבּעוֹד ַהיּוֹם ָגּדוֹל‬ ‫ְוִאם ֵאינוֹ ְבֵּביתוֹ ְכֶּשַׁמִּגּיַﬠ ָסמוּ ַלֲחֵשָׁכה ֶאָלּא ְבֵּבית ַהְכֶּנֶסת אוֹ ְבָּמקוֹם ַאֵחר – ָצ ִרי ִלְשׁלוַֹח ָשִׁליַח ְלֵביתוֹ ְלַהְזִכּיָרם‬ 29,‫מה‬:‫ַﬠל ְדָּב ִרים ֵאלּוּ‬

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Shulchan Aruch: Chapter 261 - Time to Kindle Shabbos Lights - Texts ...

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Shulchan Aruch: Chapter 261 - Time to Kindle Shabbos Lights By Rabbi Schneur Zalman of Liadi

SECTION 261 The Time to Kindle the Shabbos Lights (1-7) ‫סימן רסא ְזַמן ַהְדָלַקת ֵנרוֹת ְלַשָׁבּת וּבוֹ ז׳ ְסִﬠיִפים׃‬ 1 The term bein hashmashos1is universally understood to refer to the period of time concerning which there is a doubt whether or not night has fallen.2 This period [begins from] the time it takes to walk three fourths of a mil3(plus an additional 49 cubits)4 before the appearance of three medium-sized stars. [During this time,] Scriptural Law prohibits the performance of labor [forbidden on Shabbos],5 because there is an unresolved question whether [this time period] is considered as night. Thus, one who performs [a forbidden labor during this time] is obligated to bring a conditional guilt offering.6 [Moreover,] even [an action] prohibited on Shabbos by Rabbinic decree is also forbidden to be performed during bein hashmashos. Even if one is in doubt whether it is [already] bein hashmashos or [whether it is surely still] day, it is of no consequence [and he must act stringently]. For any doubt that results from a lack of knowledge is immaterial; even if one does not know [the relevant information], others do.7 For the sake of a mitzvah,8during [bein hashmashos] one is permitted to perform any activity that is forbidden on Shabbos only by Rabbinic decree. Similarly, one who is burdened by a taxing and pressing matter9 is permitted bein hashmashos to perform [an activity forbidden] as a shvus.10 3,‫ ב ְוהוּא ְכֵּדי ַמֲהַל ג' ְרִביֵﬠי ִמיל ג‬,‫ ְבָּכל ָמקוֹם‬1‫ ְוֶזהוּ ִנְקָרא ֵבּין ַהְשָּׁמשׁוֹת‬2,‫ א‬,‫א ָסֵפק ֲחֵשָׁכה ָסֵפק ֵאיָנהּ ֲחֵשָׁכה‬ ‫ ֵכּיָון ֶשׁהוּא ְסֵפק‬5,‫ ֹקֶדם ֵצאת ג' כּוָֹכִבים ה ֵבּינוֹ ִנים ו – ָאסוּר ַלֲﬠשׂוֹת בּוֹ ְמָלאָכה ִמן ַהתּוָֹרה‬4(‫) ְועוֹד מ"ט ַאמּוֹת ד‬ 6,‫ ז‬.‫ ְוִאם ָﬠָשׂה – ַחָיּב ָאָשׁם ָתּלוּי‬.‫ַל ְיָלה‬ ‫ ח‬.‫ַוֲאִפלּוּ ָדָּבר ֶשֵׁאין ִאסּוּרוֹ ְבַּשָׁבּת ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים – ָאסוּר ַלֲﬠשׂוֹת ַגּם ֵכּן ְבֵּבין ַהְשָּׁמשׁוֹת‬ ‫ ֶשָׁכּל ָסֵפק ַהָבּא ֵמֲחַמת ֶחְסרוֹן ְיִדיָﬠה י ֵאינוֹ‬,‫ַוֲאִפלּוּ ִאם ִנְסַתֵּפּק לּוֹ ִאם הוּא ֵבּין ַהְשָּׁמשׁוֹת אוֹ יוֹם ט – ֵאין ֶזה ְכּלוּם‬ 7,‫יא‬.‫ ֶשִׁאם הוּא ֵאינוֹ יוֵֹדַﬠ ֲאֵח ִרים יוְֹדִﬠים‬,‫ְכּלוּם‬ ‫ ֻמָתּר ַלֲﬠשׂוֹת ָבּהּ ָכּל ָדָּבר ֶשָׁהִאסּוּר ְבַּשָׁבּת ַﬠְצָמהּ הוּא ִמִדְּבֵרי סוְֹפ ִרים‬8‫ ְוִלְדַבר ִמְצָוה‬. ‫יב‬:‫ ֵבּין ַהְשָּׁמשׁוֹת – ֲהֵרי ֶזה ֻמָתּר‬10‫ ֶשׁהוּא ִמשּׁוּם ְשׁבוּת‬9‫ְוֵכן ִאם הוּא ָטרוּד ְוֶנְחָפּז ְוִנְצַר ְלָדָבר‬ 2 Therefore, it is permitted to establish an eruv11for a courtyard bein hashmashos12if one did not do so while it was still day, because the eruv is a pressing necessity for him so that he will be able to carry in the courtyard. Moreover, [establishing an eruv] is itself a mitzvah, as will be explained in sec. 366[:18].13 Similarly, during bein hashmashos, it is permitted to immerse utensils [purchased from a non-Jews],14 if one did not immerse them while it was still day [on Friday] 12/14/2020, 12:44 PM

Shulchan Aruch: Chapter 261 - Time to Kindle Shabbos Lights - Texts ...

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and he requires them on Shabbos because he lacks other utensils.15 Similarly, one may tithe fruits16 if he does not have anything else to eat on Shabbos,17 for [then, doing so] is considered an activity performed for the sake of a mitzvah. It is, however, forbidden to separate challah in the Diaspora, because [there]18 it is permitted to partake of the bread without separating challah, leave over some until after Shabbos, and then make the separation [of challah] from the remainder.19 It is permitted to tithe demai20 and to insulate hot food in substances that do not increase its temperature,21 for the reason explained in sec. 257[:2].22 Additionally, during bein hashmashos, it is permitted to tell a non-Jew to kindle a lamp that is necessary for Shabbos,23for this is necessary for the sake of a mitzvah.It is also permitted bein hashmashos to tell [a non-Jew] to kindle a yahrzeit lamp commemorating the passing of one’s father or mother. Since people at large are conscientious [to observe] this [custom, its practice] is considered a matter of great necessity. For [our Sages] did not institute a decree bein hashmashos concerning any case of great need that would cause a person anguish if he did not carry it out, even though it is not at all a necessity for Shabbos. Similarly, in an instance where a substantial loss is involved, [the Sages] did not institute a decree bein hashmashos concerning activities involving a shvus. It is, however, forbidden to establish an eruv techumin24 during bein hashmashos25even for the sake of a mitzvah, even it is of great necessity, and even if a substantial loss is involved, for the reason to be explained in sec. 415.26 Moreover, by establishing an eruv [techumin], a person acquires [the place where he positions the eruv] as his location for Shabbos. This resembles formalizing an acquisition [by performing an act of contract]27 on Shabbos and license to formalize an acquisition [on Shabbos] was not granted even bein hashmashos for the sake of a mitzvah, [and even] when a substantial loss was involved. ([The rationale:] this shvus –to formalize an acquisition – is more severe than [other acts prohibited as] shvusim) ([because] this prohibition is explicitly stated in Scripture, in Nechemiah 13[:15ff.].)28 Nevertheless, if one transgressed and established an eruv [techumin], even [if one did so] for one’s personal purposes,29 the eruv is effective, as will be stated in sec. 415.30 ‫ ְלִפי ֶשׁהוּא ֶנְחָפּז ְו ִנְצָר ָלֵﬠרוּב‬,‫ ִאם ל ֹא ֵﬠֵרב ִמְבּעוֹד יוֹם‬12,‫ ְבֵּבין ַהְשָּׁמשׁוֹתיג‬11‫ב ְלִפיָכ ֻמָתּר ְלָﬠֵרב ֵﬠרוֵּבי ֲחֵצרוֹת‬ 13,‫טז‬.‫טו ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן שס"ו‬,‫יד ְוַגם הוּא ְדַבר ִמְצָוה‬,‫ְכֵּדי ֶשׁיּוַּכל ְלַטְלֵטל ֶבָּחֵצר‬ ‫ ְבֵּבין ַהְשָּׁמשׁוֹת ִאם ל ֹא ְטָבָלם ִמְבּעוֹד יוֹם ְוהוּא ָצ ִרי ָלֶהם ְלַשָׁבּת ֶשֵׁאין לוֹ ֵכִּלים‬14‫ְוֵכן ֻמָתּר ְלַהְטִבּיל ֵכִּלים‬ 15,‫יז‬.‫ֲאֵח ִרים‬ ‫יח‬.‫ ֶשֶׁזּהוּ ֹצֶר ִמְצָוה‬17,‫ ִאם ֵאין לוֹ ַמה יּ ֹאַכל ְבַּשָׁבּת‬16‫ְוֵכן ֻמָתּר ְלַﬠֵשּׂר ֵפּרוֹת‬ ,‫ וְּלַשֵׁיּר ְמַﬠט ַﬠד ַאַחר ַהַשָּׁבּת‬,‫ ֶשֲׁהֵרי ָיכוֹל ֶלֱאכוֹל ְבּל ֹא ַהְפָרַשׁת ַחָלּה‬18,‫ֲאָבל ָאסוּר ְלַהְפ ִרישׁ ַחָלּה ְבּחוּץ ָלָאֶרץ‬ 19,‫יט‬.‫וְּלַהְפ ִרישׁ ִמן ַהְמֻּשָׁיּר‬ ‫ )א( ִמַטַּﬠם ֶשִׁנְּתָבֵּאר ְבִּסָמּן‬21,‫כא‬,‫  וְּלַהְטִמין ֶאת ַהַחִמּין כ ְבָּדָבר ֶשֵׁאינוֹ מוִֹסיף ֶהֶבל‬20‫וֻּמָתּר ְלַﬠֵשּׂר ֶאת ַהְדַּמאי‬ 22,‫כב‬.‫]רנ["ז‬ ‫כד‬.‫כג ֶשֶׁזּהוּ ְלֹצֶר ִמְצָוה‬,‫ ֵבּין ַהְשָּׁמשׁוֹת‬23‫וֻּמָתּר לוַֹמר ְלָנְכ ִרי ְלַהְדִליק ֵנר ְלֹצֶר ַשָׁבּת‬ ‫ ֶשֵׁמַּאַחר ֶשָׁהעוָֹלם ִנְזָה ִרים ָבֶּזה ֲהֵרי ֶזה ְכֹּצֶר‬,‫וֻּמָתּר לוַֹמר לוֹ ְלַהְדִליק ֵבּין ַהְשָּׁמשׁוֹת ֵנר ֶשׁל יוֹם ִמיַתת ָאִביו אוֹ ִאמּוֹ‬ ‫ ַאף ַﬠל ִפּי ֶשֵׁאין‬,‫כה ְוֹכל ֶשׁהוּא ֹצֶר ָגּדוֹל ְבִּﬠְנָין ֶשִׁאם ל ֹא ַיֲﬠֶשׂנּוּ ִיְהֶיה לוֹ ַצַﬠר – ל ֹא ָגְזרוּ ָﬠָליו ְבֵּבין ַהְשָּׁמשׁוֹת‬,‫ָגּדוֹל‬

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‫כו‬.‫בּוֹ ֹצֶר ַשָׁבּת ְכָּלל‬ ‫כז‬.‫ ְבֵּבין ַהְשָּׁמשׁוֹת‬10‫ ל ֹא ָגְזרוּ ַﬠל ְשׁבוּת‬,‫ְוֵכן ִבְּמקוֹם ֶהְפֵסד ְמֻרֶבּה‬ ‫ ִמַטַּﬠם‬,‫ ֲאִפלּוּ ִלְדַבר ִמְצָוה ְוֹצֶר ָגּדוֹל ְוֶהְפֵסד ְמֻרֶבּה‬25,‫כח‬,‫ ְבֵּבין ַהְשָּׁמשׁוֹת‬24‫ֲאָבל ָאסוּר ְלָﬠֵרב ֵﬠרוֵּבי ְתּחוִּמין‬ 27‫ ל ַוֲהֵרי ֶזה ְכּקוֶֹנה ִקְנָין ְבָּיַד ִים‬,‫ ְלִפי ֶשַׁﬠל ְיֵדי ָהֵﬠרוּב )ב( קוֶֹנה ָשׁם ְשִׁביָתה‬,‫ ְועוֹד‬26,‫כט‬.‫ֶשִׁיְּתָבֵּאר ְבִּסָמּן תט"ו‬ ‫ ְול ֹא ִהִתּירוּ ִלְקנוֹת ִק ְנָין ֲאִפלּוּ ְבֵּבין ַהְשָּׁמשׁוֹת וְּלֹצֶר ִמְצָוה ְוֶהְפֵסד ְמֻרֶבּהלא )ֶשְׁשּׁבוּת ֶזה ִלְקנוֹת ִק ְנָין הוּא‬,‫ְבַּשָׁבּת‬ 28.(‫לב ִבְּנֶחְמָיה ִסָמּן יגלג‬,‫ )ֶשִׁאסּוּרוֹ ְמֹפָרשׁ ְבִּדְבֵרי ַקָבָּלה‬,(‫ָחמוּר ִמְשָּׁאר ָכּל ַהְשּׁבוִּתים‬ 30,‫לה‬:‫לד ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן תט"ו‬,‫ – ֵﬠרוּבוֹ ֵﬠרוּב‬29‫ ִאם ָﬠַבר ְוֵﬠֵרב ֲאִפלּוּ ִלְדַבר ָה ְרשׁוּת‬,‫וִּמָכּל ָמקוֹם‬ 3 All of the above applies when one has not yet accepted the Shabbos. [Different rules apply], however, if one accepted the Shabbos [by reciting] the Shabbos Evening Service while it is still day [on Friday],31 or he responded together with the community to [the sheliach tzibbur’s pronouncement of] Barchu, or the majority of the community responded to [the sheliach tzibbur’s pronouncement of] Barchu, even though he did not respond with them. [In these situations,] he becomes bound by the Shabbos prohibitions against his will, i.e., even though he did not desire to accept the Shabbos, as will be stated in sec. 263[:16-17].32 Hence, he personally is forbidden to perform any activity forbidden as a shvus, even before bein hashmashos, even for the sake of a mitzvah and even when there is a great necessity, e.g., to insulate hot food for Shabbos in a substance that does not increase its temperature, even if he has nothing else to eat for Shabbos.33Similarly, [he is forbidden] to establish an eruv chatzeiros even though he has a great need to carry [articles] necessary for Shabbos in the courtyard. Similar principles apply regarding all analogous activities. It is, however, permitted to instruct a non-Jew to perform [tasks] – even a Scripturally forbidden labor and even for one’s personal purposes – if there is still much time before nightfall. [The rationale is that] there are certainly Jewish communities [within his locale] that have not yet accepted Shabbos and who are even themselves performing labors [forbidden on Shabbos at that time].34 Why then should those who accepted Shabbos be forbidden to have these labors performed for them even by a non-Jew?35 If, however, it is already half an hour before nightfall36 – in which instance, it is possible that all the [local] Jewish communities accepted Shabbos37– it is forbidden for a non-Jew to perform even a task forbidden as a shvus, [and this prohibition extends] even before bein hashmashos,if it involves a personal matter and it is not a pressing situation. For the sake of a mitzvah38 or where there is great need, however, it is permitted to have a non-Jew perform even a Scripturally forbidden labor. [This leniency applies] even bein hashmashos and even when one has already accepted the Shabbos. For the stringency [restricting forbidden activity] when one has already accepted the Shabbos beyond [what is forbidden] bein hashmashos when one has not accepted the Shabbos applies only with regard to one’s own actions. With regard to giving instructions to a non-Jew, by contrast, [we do not enforce] greater stringency than that which applies bein hashmashos when one has not accepted the Shabbos. [And at that time,] it is permitted to have any forbidden labor performed by a non-Jew for the sake of a mitzvah or because of a great need, as was explained.39 ‫ ֲאָבל ִאם )ג( ְכָּבר ִקֵבּל ָﬠָליו ַשָׁבּתלו ִבְּתִפַלּת ַﬠ ְרִבית ֶשׁל ַשָׁבּת ֶשִׁהְתַפֵּלּל‬,‫ג ְוָכל ֶזה ְכֶּשֲׁﬠַד ִין ל ֹא ִקֵבּל ָﬠָליו ַשָׁבּת‬

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Shulchan Aruch: Chapter 261 - Time to Kindle Shabbos Lights - Texts ...

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‫לט‬,‫לח אוֹ ֶשֹׁרב ַהִצּבּוּר ָﬠנוּ "ָבּ ְרכוּ" ַאף ַﬠל ִפּי ֶשׁהוּא ל ֹא ָﬠָנה ִﬠָמֶּהם‬,‫ אוֹ ֶשָׁﬠָנה "ָבּ ְרכוּ" ִﬠם ַהִצּבּוּר‬31,‫לז‬,‫ִמְבּעוֹד יוֹם‬ ‫ – ָאסוּר לוֹ ַלֲﬠשׂוֹת‬32,‫ֶשָׁחל ָﬠָליו ַהַשָּׁבּת ְבַּﬠל ָכּ ְרחוֹ ַאף ַﬠל ִפּי ֶשֵׁאינוֹ רוֶֹצה ְלַקְבּלוֹ מ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן רס"גמא‬ ‫ ְכּגוֹן ְלַהְטִמין ַחִמּין ְלַשָׁבּתמב ְבָּדָבר ֶשֵׁאינוֹ‬,‫ ֲאִפלּוּ ִלְדַבר ִמְצָוה ְוֹצֶר ָגּדוֹל‬,‫ ֲאִפלּוּ ֹקֶדם ֵבּין ַהְשָּׁמשׁוֹת‬,‫ְבַּﬠְצמוֹ ָכּל ְשׁבוּת‬ ‫ ְוֵכן ְלָﬠֵרב ֵﬠרוֵּבי ֲחֵצרוֹת ַאף ַﬠל ִפּי ֶשָׁצּ ִרי ְמֹאד ְלַטְלֵטל ֶבָּחֵצר ָצ ְרֵכי‬33,‫מוִֹסיף ֶהֶבל ֲאִפלּוּ ֵאין לוֹ ַמה יּ ֹאַכל ְבַּשָׁבּת‬ ‫ ְוָכל ַכּיּוֵֹצא ָבֶזה‬,‫ַשָׁבּת‬. ‫ ְלִפי‬,‫מד ִאם הוּא ַה ְרֵבּה ֹקֶדם ַהַלּ ְיָלה‬,‫מג ַוֲאִפלּוּ ִלְדַבר ָה ְרשׁוּת‬,‫ֲאָבל ֻמָתּר לוַֹמר ְלָנְכ ִרי ַלֲﬠשׂוֹת ֲאִפלּוּ ְמָלאָכה ְגמוָּרה‬ ‫ ְוֵהיַא ֶנֱאסוֹר ְלֵאלּוּ‬34,‫ֶשְׁבַּוַדּאי ֵישׁ ְמקוֹמוֹת ִיְשָׂרֵאל ֶשׁלּ ֹא ִקְבּלוּ ֲﬠַד ִין ֶאת ַהַשָּׁבּת ְועוִֹשׂים ְמָלאכוֹת ֲאִפלּוּ ְבַּﬠְצָמן‬ 35,‫מה‬.‫ֶשִׁקְּבּלוּ ֶשׁלּ ֹא ַיֲﬠשׂוּ ֲאִפלּוּ ַﬠל ְיֵדי ָנְכ ִרי‬ ‫ – ָאסוּר‬37,‫ ֶשָׁאז ֶאְפָשׁר ֶשָׁכּל ְמקוֹמוֹת ִיְשָׂרֵאל ִקְבּלוּ ְכָּבר ֶאת ַהַשָּׁבּתמו‬36,‫ֲאָבל ִאם הוּא ֲחִצי ָשָׁﬠה ֹקֶדם ַהַלּ ְיָלה‬ ‫ ִאם הוּא ִלְדַבר ָה ְרשׁוּתמז ְוֵאין ָשׁם‬,‫ ֲאִפלּוּ ֹקֶדם ֵבּין ַהְשָּׁמשׁוֹת‬10‫ַלֲﬠשׂוֹת ַﬠל ְיֵדי ָנְכ ִרי ֲאִפלּוּ ָדָּבר ֶשׁהוּא ִמשּׁוּם ְשׁבוּת‬ ‫מח‬.‫ְשַׁﬠת ַהְדָּחק‬ ‫ ַאף ַﬠל‬,‫ ַוֲאִפלּוּ ְבֵּבין ַהְשָּׁמשׁוֹת‬,‫ אוֹ ְלֹצֶר ָגּדוֹל – ֻמָתּר ַלֲﬠשׂוֹת ַﬠל ְיֵדי ָנְכ ִרי ֲאִפלּוּ ְמָלאָכה ְגמוָּרה‬38‫ֲאָבל ִלְדַבר ִמְצָוה‬ ‫ ֶשֵׁאין ַמְחִמי ִרים ְבַּקָבַּלת ַשָׁבּת יוֵֹתר ִמֵבּין ַהְשָּׁמשׁוֹת ְבּל ֹא ַקָבַּלת ַשָׁבּת ֶאָלּא ְלִﬠְנַין ַלֲﬠשׂוֹת‬,‫ִפּי ֶשְׁכָּבר ִקְבּלוּ ַהַשָּׁבּת‬ ‫מט ֶשֻׁמָּתּר ַלֲﬠשׂוֹת בּוֹ ָכּל‬,‫ ֲאָבל ְלִﬠ ְנַין ֲאִמיָרה ְלָנְכ ִרי ֵאין ַמְחִמי ִרים יוֵֹתר ִמֵבּין ַהְשָּׁמשׁוֹת ְבּל ֹא ַקָבַּלת ַשָׁבּת‬,‫ְבַּﬠְצמוֹ‬ 39:‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר‬,‫ְמָלאָכה ַﬠל ְיֵדי ָנְכ ִרי ִלְדַבר ִמְצָוה אוֹ ֹצֶר ָגּדוֹל‬ 4 There are authorities who maintain that it is a positive commandment of Scriptural origin to add from the mundane40 to the holy with regard to the prohibition against performing forbidden labor41 at the advent and departure of Shabbos and festivals, as alluded to in [the command concerning Yom Kippur]:42 “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).” One could think that [the verse is implying] that one should begin his fast on the ninth of the month. [This, however, could not possibly be so, for] the verse states, “In the evening.”43 If one postulates that [“in the evening,”] implies [that the fast begins] from nightfall, [that would be problematic because] the verse states, “On the ninth.” What, then, is implied? [This teaches us:] One should begin to fast while it is still day.44 From this we learn that we must add [time] from the mundane realm to the realm of holiness.45 [The above teaches that time must be added] only at the advent of [the fast]. What source teaches that [time must also be added] at the departure of [the fast]? The verse states, “from evening to evening.”46 [The above refers] solely to Yom Kippur. What source teaches that [additional time should also be added] with regard to other festivals? The [above] verse continues, “shall you observe [(tishbasu) your day of rest].”47 What is the source that teaches that [additions should also be made] with regard to Shabbos? The verse continues, “[shall you observe] your day of rest.” What is implied? That whenever you observe a day of rest, you must add to it from the preceding [day] and the following [day].48 ‫ ִבְּכ ִניַסת ַשָׁבּתוֹת‬41,‫ ַﬠל ַהֹקֶּדשׁ ְבִּאסּוּר ֲﬠִשַׂיּת ְמָלאָכהנב‬40‫ד ֵישׁ אוְֹמ ִרים נ ֶשִׁמְצַות ֲﬠֵשׂה ִמן ַהתּוָֹרהנא ְלהוִֹסיף ֵמֹחל‬ ‫ " ְוִﬠ ִנּיֶתם ֶאת ַנְפֹשֵׁתיֶכם ְבִּתְשָׁﬠה ַלֹחֶדשׁ ָבֶּﬠֶרב )ֵמֶﬠֶרב ַﬠד ֶﬠֶרב ִתְּשְׁבּתוּ‬42,‫ ֶשֶׁנֱּאַמרנג‬,‫ְוָיִמים טוִֹבים וִּביִציָאָתם‬ ‫ ִאי "ָבֶּﬠֶרב" ָיכוֹל ִמֶשֶּׁתְּחַשׁ ? ַתְּלמוּד לוַֹמר‬43,"‫ ָיכוֹל ַיְתִחיל ְו ִיְתַﬠֶנּה ְבִּתְשָׁﬠה? ַתְּלמוּד לוַֹמר "ָבֶּﬠֶרב‬,("‫ַשַׁבְּתֶּכם‬ ,‫ ֵאין ִלי ֶאָלּא ִבְּכ ִניָסתוֹ‬45.‫ ִמַכּאן ֶשׁמּוִֹסיִפים ֵמֹחל ַﬠל ַהֹקֶּדשׁ‬44,‫ ָהא ֵכּיַצד? ַמְתִחיל וִּמְתַﬠֶנּה ִמְבּעוֹד יוֹם‬,"‫"ְבִּתְשָׁﬠה‬ ‫ ָיִמים טוִֹבים ִמַנּ ִין? ַתְּלמוּד לוַֹמר‬,‫ ֵאין ִלי ֶאָלּא יוֹם ַהִכּפּוּ ִרים‬46."‫ִבּיִציָאתוֹ ִמַנּ ִין? ַתְּלמוּד לוַֹמר "ֵמֶﬠֶרב ַﬠד ֶﬠֶרב‬ ‫ ָהא ֵכּיַצד? ָכּל ָמקוֹם ֶשֶׁנֱּאַמר "ְשׁבוֹת" – מוִֹסיִפים ֵמֹחל ַﬠל‬,"‫ ַשָׁבּתוֹת ִמַנּ ִין? ַתְּלמוּד לוַֹמר "ַשַׁבְּתֶּכם‬47."‫"ִתְּשְׁבּתוּ‬ 48,‫נד‬:‫ַהֹקֶּדשׁ ִמְלָּפֶניָה וְּלַאֲחֶריָה‬

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Shulchan Aruch: Chapter 261 - Time to Kindle Shabbos Lights - Texts ...

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https://www.chabad.org/library/article_cdo/aid/3447043/jewish/Shulcha...

5 The time [to make]49 this addition before Shabbos is from the beginning of sunset, i.e., when the sun is no longer visible on the earth’s [horizon], until bein hashmashos. This period is equivalent to the time [sufficient to walk] three-anda-quarter mil.50For the duration of time from the beginning of sunset until the appearance of three [medium] starsis equivalent to the time it takes to walk four mil. Bein hashmashos itself precedes the appearance of the stars by the time it takes to walk three fourths of a mil. Thus there is a period of time [sufficient to walk] three-and-a-quarter mil from the beginning of sunset until bein hashmashos.51[In this time, one should make the addition to Shabbos (tosefes Shabbos).] If one desires to deem this entire period of time as tosefes Shabbos (the addition to Shabbos), he may. If he desires to deem [only] a portion of this period tosefes Shabbos (the addition to Shabbos), he may, provided he adds a certain amount of time when it is certainly day, [adding and sanctifying that time] from the mundane to the sacred. Bein hashmashos itself is not considered tosefes [Shabbos], because there is an unresolved doubt whether it is night. Thus, according to Scriptural Law, it is forbidden to perform work during that time, regardless of the mitzvah to add [time from the mundane to Shabbos]. If one desires to accept tosefes [Shabbos] earlier, from p’lag haminchah and onward, i.e., one and a fourth seasonal hours52 before nightfall,53 he has license to do so. [Should he do so, from that time on] he is prohibited against performing labors [forbidden on Shabbos]. If, however, he accepted Shabbos before p’lag haminchah, his acceptance is meaningless and he is permitted to perform labors [forbidden on Shabbos]. As an initial preference, however, one should be stringent and not perform any forbidden labor if he accepted [the Shabbos] a seasonal hour and a quarter before sunset, because there are authorities who maintain that from the beginning of sunset onward, it is actually night according to Scriptural Law.54 (According to these authorities, this is the time when three medium-sized stars can be seen.) [They maintain that] bein hashmashos is the time it takes to walk three quarters of a mil before the beginning of sunset and p’lag haminchah is a seasonal hour and a quarter before the beginning of sunset. There are men [renowned for their good] deeds who follow this approach as an initial preference and refrain [from performing] forbidden labors a seasonal hour and a quarter before the beginning of sunset. One should not, however, hasten to kindle the [Shabbos] lights and recite the Shabbos Evening Service until a seasonal hour and a quarter before the appearance of the stars and not [that measure of time] before the beginning of sunset. [Indeed,] even after the fact, if one kindled the [Shabbos] lights [during that time], he should extinguish them and rekindle them for the sake of Shabbos, as will be explained in sec. 263[:6].55 Similarly, if one recited the [Shabbos Evening] Service at this time, he must pray again afterwards, since fundamentally, the halachah follows the first opinion.56 ‫ ְוהוּא ְכֵּדי‬,‫ ַﬠד ְזַמן ֵבּין ַהְשָּׁמשׁוֹת‬,‫ הוּא ִמְתִּחַלּת ַהְשִּׁקיָﬠה ֶשֵׁאין ַהֶשֶּׁמשׁ ִנ ְרֵאית ַﬠל ָהָאֶרץ‬,‫ תּוֶֹסֶפת ֶזה ִמְלָּפֶניָה‬49‫ה ְזַמן‬ ‫ וֵּבין ַהְשָּׁמשׁוֹת הוּא ֹקֶדם ֵצאת‬,‫ ֶשִׁמְּתִּחַלּת ַהְשִּׁקיָﬠה ַﬠד ֵצאת ג' כּוָֹכִבים הוּא ַמֲהַל ד' ִמיִלין‬50,‫נה‬,‫ג' ִמיִלין וּ ְרִביַﬠ‬ 51,‫נו‬.‫ ִנְשֲׁארוּ ג' ִמיִלין וּ ְרִביַﬠ ִמְתִּחַלּת ַהְשִּׁקיָﬠה ַﬠד ֵבּין ַהְשָּׁמשׁוֹת‬,‫ַהכּוָֹכִבים ַמֲהַל ג' ְרִביֵﬠי ִמיל‬ ‫ וִּבְלָבד ֶשׁיּוִֹסיף ֵאיֶזה ְזַמן‬,‫ ָרָצה ַלֲﬠשׂוֹת ִמֶמּנּוּ ִמְקָצת – עוֶֹשׂה‬,‫ ִאם ָרָצה ַלֲﬠשׂוֹתוֹ ֻכּלּוֹ תּוֶֹסֶפת – עוֶֹשׂה‬,‫ְוַהְזַּמן ַהֶזּה‬ ‫ ְוָאסוּר בּוֹ ִבְּמָלאָכה‬,‫נז ֶשֲׁהֵרי הוּא ְסֵפק ַל ְיָלה‬,‫ ֲאָבל ֵבּין ַהְשָּׁמשׁוֹת ֵאינוֹ ֶנְחָשׁב ְלתוֶֹסֶפת‬.‫ֶשׁהוּא ַוַדּאי יוֹם ֵמֹחל ַﬠל ַהֹקֶּדשׁ‬

12/14/2020, 12:44 PM

‫‪https://www.chabad.org/library/article_cdo/aid/3447043/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 261 - Time to Kindle Shabbos Lights - Texts ...‬‬

‫‪ִ.‬מן ַהתּוָֹרה ְבּל ֹא ִמְצַות תּוֶֹסֶפת‬ ‫ְוִאם רוֶֹצה ְלַהְקִדּים וְּלַקֵבּל ָﬠָליו תּוֶֹסֶפת ַשָׁבּת ִמְפַּלג ַהִמּ ְנָחה וְּלַמְﬠָלה‪,‬נח ְדַּה ְינוּ ָשָׁﬠה וּ ְרִביַﬠ ְזַמ ִנּיּוֹת‪ֹ 52‬קֶדם‬ ‫ַהַלּ ְיָלהנט‪ָ – 53,‬ה ְרשׁוּת ְבָּידוֹ‪ְ ,‬וֶנֱאָסר ַבֲּﬠִשַׂיּת ְמָלאָכה‪ֲ .‬אָבל ִאם ִקֵבּל ֹקֶדם ְפַּלג ַהִמּ ְנָחה – ֵאין ַקָבָּלתוֹ ְכּלוּם‪ ,‬וֻּמָתּר‬ ‫ַבֲּﬠִשַׂיּת ְמָלאָכה‪ .‬ס‬ ‫וִּמָכּל ָמקוֹם‪ְ ,‬לַכְתִּחָלּה ֵישׁ ְלַהֲחִמיר ֶשׁלּ ֹא ַלֲﬠשׂוֹת ְמָלאָכה ִאם ִקֵבּל ָשָׁﬠה וּ ְרִביַﬠ ְזַמ ִנּיּוֹת ֹקֶדם ְתִּחַלּת ַהְשִּׁקיָﬠה‪,‬סא ְלִפי‬ ‫ֶשֵׁיּשׁ אוְֹמ ִריםסב ֶשִׁמְּתִּחַלּת ַהְשִּׁקיָﬠה ְוֵאיַל הוּא ַלְיָלה ָגמוּר ִמן ַהתּוָֹרה‪ֶ) 54‬שָׁאז הוּא ְזַמן ְרִאַיּת ג' כּוָֹכִבים ֵבּינוֹ ִנים‬ ‫ְלִפי ִדְבֵריֶהםסג(‪ ,‬וֵּבין ַהְשָּׁמשׁוֹת ֶשׁהוּא ְכֵּדי ִהלּוּ ג' ְרִביֵﬠי ִמיל ֹקֶדם ְתִּחַלּת ַהְשִּׁקיָﬠה‪ ,‬וְּפַלג ַהִמּ ְנָחה הוּא ָשָׁﬠה וּ ְרִביַﬠ‬ ‫‪ְ.‬זַמִנּיּוֹת ֹקֶדם ְתִּחַלּת ַהְשִּׁקיָﬠה‬ ‫‪ְ .‬וֵישׁ ַאְנֵשׁי ַמֲﬠֶשׂה ֶשׁעוִֹשׂין ְלַכְתִּחָלּה ִכְּסָבָרא זוֹ‪,‬סד ֶשׁפּוֹ ְרִשׁים ִמְמָּלאָכה ָשָׁﬠה וּ ְרִביַﬠ ְזַמִנּיּוֹת ֹקֶדם ְתִּחַלּת ַהְשִּׁקיָﬠה‬ ‫ֲאָבל ֵאין ְלַמֵהר ְלַהְדִליק ַהֵנּרסה וְּלִהְתַפֵּלּל ַﬠ ְרִביתסו ֶשׁל ַשָׁבּת ַﬠד ָשָׁﬠה וּ ְרִביַﬠ ְזַמ ִנּיּוֹת ֶשֹׁקֶּדם ֵצאת ַהכּוָֹכִבים‪ְ ,‬ול ֹא‬ ‫ֶשֹׁקֶּדם ְתִּחַלּת ַהְשִּׁקיָﬠה‪ַ .‬וֲאִפלּוּ ְבִּדיֲﬠַבד ִאם ִהְדִליק ָאז ַהֵנּר – ָצ ִרי ְלַכבּוֹתוֹ ְוַלֲחזוֹר וְּלַהְדִליקוֹ ְלֹצֶר ַשָׁבּת‪,‬סז ְכּמוֹ‬ ‫ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן רס"ג‪.‬סח‪ְ 55,‬וֵכן ִאם ִהְתַפֵּלּל ָאז – ָצ ִרי ַלֲחזוֹר וְּלִהְתַפֵּלּל ַאַחר ָכּ ‪,‬סט ְלִפי ֶשָׁהִﬠָקּר ִכְּסָבָרא‬ ‫ָה ִראשׁוָֹנה‪ .‬ע‪56,‬‬ ‫‪6 A person who is not knowledgeable regarding the measure of bein hashmashos‬‬ ‫‪and does not know when to add to it (must remove himself from all doubt and‬‬ ‫‪accept Shabbos far before the beginning of sunset. Therefore,) he should kindle the‬‬ ‫‪[Shabbos] lights while the sun is still visible on the treetops. If it is a cloudy day, he‬‬ ‫‪should kindle them when the roosters sit on a beam while it is still day. If he is in a‬‬ ‫‪field where there are no roosters, he should kindle them when the ravens sit there‬‬ ‫‪while it is still day.57‬‬ ‫ו ִמי ֶשֵׁאינוֹ ָבִּקי ְבִּשׁעוּר ֵבּין ַהְשָּׁמשׁוֹתעא ְוֵאינוֹ יוֵֹדַﬠ ֵמֵאיָמַתי יוִֹסיף ָﬠָליו – )ָצ ִרי ְלִהְסַתֵּלּק ִמָכּל ָסֵפק וְּלַקֵבּל ַשָׁבּת‬ ‫ַה ְרֵבּה ֹקֶדם ְתִּחַלּת ַהְשִּׁקיָﬠה‪,‬עב ְוָלֵכן( ַיְדִליק ַהֵנּרוֹת ְבּעוֹד ֶשַׁהֶשֶּׁמשׁ ְבָּראֵשׁי ָהִאיָלנוֹת‪ְ .‬וִאם הוּא יוֹם ַהְמֻּﬠָנּן – ַיְדִליק‬ ‫ְכֶּשַׁהַתּ ְרְנגוִֹלין יוְֹשִׁבים ַﬠל ַהקּוָֹרה ִמְבּעוֹד יוֹם‪ְ .‬וִאם הוּא ַבָּשֶּׂדה ֶשֵׁאין ָשׁם ַתּ ְר ְנגוִֹלין – ַיְדִליק ְכֶּשָׁהעוֹ ְרִבים יוְֹשִׁבים‬ ‫ָשׁם ִמְבּעוֹד יוֹם‪:‬עג‪57,‬‬ ‫‪7 There are places where it is customary to recite Mizmor shir leyom haShabbos‬‬ ‫‪before Barchu.58With the recitation of this psalm, they accept tosefes Shabbos and‬‬ ‫‪are prohibited against performing [forbidden] labors. In these countries, however,‬‬ ‫]‪even though it is customary to recite this psalm before Barchu, all [forbidden‬‬ ‫‪labors are performed until the recitation of Barchu itself. [The rationale is, that] at‬‬ ‫‪the outset, when [the people] first began [the custom] of reciting this psalm, they‬‬ ‫‪did not have the intent of accepting tosefes Shabbos with the recitation of this‬‬ ‫‪psalm, but with the recitation of Barchu.59‬‬ ‫ז ֵישׁ ְמקוֹמוֹת נוֲֹהִגים לוַֹמר "ִמְזמוֹר ִשׁיר ְליוֹם ַהַשָּׁבּת" ֹקֶדם "ָבּ ְרכוּ"‪,‬עד‪ 58,‬וַּבֲאִמיַרת ִמְזמוֹר ֶזה ֵהם ְמַקְבִּלים תּוֶֹסֶפת‬ ‫‪ַ.‬שָׁבּת ֲﬠֵליֶהםעה ְוֶנֱאָס ִרין ַבֲּﬠִשַׂיּת ְמָלאָכה‬ ‫ֲאָבל ִבְּמִדינוֹת ֵאלּוּ ַאף ַﬠל ִפּי ֶשׁנּוֲֹהִגים לוַֹמר ַגּם ֵכּן ִמְזמוֹר ֶזה ֹקֶדם "ָבּ ְרכוּ"‪ַ ,‬אף ַﬠל ִפּי ֵכן עוִֹשׂים ָכּל ַהְמָּלאכוֹת ַﬠד‬ ‫"ָבּ ְרכוּ" ַמָמּשׁ‪ְ ,‬לִפי ֶשִׁמְּתִּחָלּה ְכֶּשִׁהְתִחילוּ לוַֹמר ֶזה ַהִמְּזמוֹר – ל ֹא ָהָיה ְבַּדְﬠָתּם ְלַקֵבּל תּוֶֹסֶפת ַשָׁבּת ַבֲּאִמיַרת ִמְזמוֹר‬ ‫ֶזה‪ֶ ,‬אָלּא ַבֲּאִמיַרת "ָבּ ְרכוּ"‪:‬עו‪59,‬‬

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Shulchan Aruch: Chapter 262 - To Sanctify Shabbos by Preparing [One’s...

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https://www.chabad.org/library/article_cdo/aid/3447044/jewish/Shulcha...

Shulchan Aruch: Chapter 262 - To Sanctify Shabbos by Preparing [One’s] Table and [Wearing] Clean Garments By Rabbi Schneur Zalman of Liadi

SECTION 262 To Sanctify the Shabbos by Preparing [One’s] Table and [Wearing] Clean Garments (1-5) ‫שְׁלָחן ָﬠרוּ וִּבְכסוּת ְנִקָיּה וּבוֹ ה׳ ְסִﬠיִפים׃‬ ֻ ‫סימן רסב ְלַקֵדּשׁ ַהַשָּׁבּת ְבּ‬ 1 A person must prepare his table on Friday for the Shabbos night [meal]. He must arrange the couches on which [those who dine] will sit1 and prepare all the matters of the house, so that he will find everything arranged and in order when he comes [home] from the synagogue [on Friday night]. This is an expression of honor for the Shabbos. It is customary that the table be covered with a tablecloth throughout the entire Shabbos day as an expression of honoring the Shabbos.2 One should not deviate [from this custom]. There are those who are accustomed to placing two tablecloths on the table besides the upper [cloth] that covers the bread.3 [The second tablecloth is necessary] for, [otherwise,] when [the upper tablecloth is lifted] to shake off the bread [crumbs],4 the table will be uncovered. ,‫ ִויַתֵקּן ָכּל ִﬠ ְנ ְיֵני ַהַבּ ִית‬1,‫ ד‬,‫ ב ְוַיִצּיַﬠ ַהִמּטּוֹת ג ֶשׁיּוְֹשִׁבים ֲﬠֵליֶהם‬,‫א ָצ ִרי ָאָדם ְלַסֵדּר ֻשְׁלָחנוֹ ְבֶּﬠֶרב ַשָׁבּת א ְלֵליֵלי ַשָׁבּת‬ ‫ ה‬.‫ ֶשֶׁזהוּ ְכּבוֹד ַהַשָּׁבּת‬,‫ֶשׁ ִיְּמָצֶאנּוּ ָﬠרוּ וְּמֻסָדּר ְבּבוֹאוֹ ִמֵבּית ַהְכֶּנֶסת‬ ‫ ז‬.‫ ְוֵאין ְלַשׁנּוֹת‬2,‫ ו‬.‫ְונוֲֹהִגין ֶשַׁהֻשְּׁלָחן הוּא ָﬠרוּ ְבַּמָפּה ָכּל יוֹם ַהַשָּׁבּת ִלְכבוֹד ַהַשָּׁבּת‬ ‫ – ִנְמָצא‬4,‫ ִמשּׁוּם ֶשְׁכֶּשְׁמַּנֲﬠ ִרין ַהַפּת ט‬3,‫ ח‬,‫ְוֵישׁ נוֲֹהִגין ִלְהיוֹת ב' ַמפּוֹת ַﬠל ַהֻשְּׁלָחן ִמְלַּבד ָהֶﬠְליוָֹנה ֶשַׁﬠל ַהֶלֶּחם‬ ‫ י‬:‫ַהֻשְּׁלָחן ְמֻגֶלּה‬ 2 It is desirable to remove cobwebs from the home while it is still day [on Friday], cleaning the house in honor of Shabbos.5 It is also desirable to be careful during the night meal not to cast [peels of fruit, bones, or the like on the floor] of the house instead of [leaving them] on the table,6 if the person is not accustomed to sweep the house with a permitted entity (see sec. 337[:2])7 after this meal, so that the house does not become filthy. Instead, he should cast them on the tablecloth and then shake out [the tablecloth] outside the house. Similar [guidelines] apply with regard to the morning meal, if one does not sweep the house afterwards. (‫ )א‬5.‫יא ְלַנקּוֹת ֶאת ַהַבִּית ִלְכבוֹד ַשָׁבּת‬,‫ב טוֹב ְלַפנּוֹת קוֵּרי ַﬠָכִּבישׁ ֵמַהַבּ ִית ִמְבּעוֹד יוֹם‬ ‫ ִאם ֵאין ַדּ ְרכּוֹ ְלַכֵבּד ַהַבִּית ְבָּדָבר ַהֻמָּתּריב )ַﬠֵיּן ִסָמּן‬6‫ְוטוֹב ִלָזֵּהר ִבְּסֻﬠַדּת ַהַלּ ְיָלה ֶשׁלּ ֹא ִלְזרוֹק ָדָּבר ַבַּבּ ִית חוּץ ַלֻשְּׁלָחן‬

12/14/2020, 12:45 PM

Shulchan Aruch: Chapter 262 - To Sanctify Shabbos by Preparing [One’s...

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https://www.chabad.org/library/article_cdo/aid/3447044/jewish/Shulcha...

‫ ְוֵכן‬,‫ ְוַאַחר ָכּ ְיַנֲﬠָרהּ חוּץ ַלַבּ ִית‬,‫ ֶאָלּא ִיְזרוֹק ַﬠל ַהַמָּפּה ֶשַׁﬠל ַהֻשְּׁלָחן‬,‫ ֶשׁל ֹא ְיַנֵוּל ֶאת ַהַבּ ִית‬,‫ ַאַחר ְסֻﬠָדּה זוֹ‬7(‫של"זיג‬ ‫ִבְּסֻﬠַדּת ַשֲׁח ִרית ִאם ֵאינוֹ ְמַכְבּדוֹ ַאַחר ָכּ‬: 3 Every person is obligated to endeavor to have attractive garments for Shabbos according to his capacity, since one must honor the Shabbos with clean garments, as stated in sec. 242[:1]. Also, in the [prophetic] tradition, it is stated:8 “And you honor it [by refraining from] following your [ordinary] ways.” Our Sages interpreted9 [that phrase, stating]: “‘You shall honor it’ – [this implies that] your Shabbos garment should not be the same as your weekday garment.”10 [Instead,] you should change to another (that is more attractive). [The basis for this interpretation is that] a garment is called “one’s honor,”11 because it brings honor to a person. For when a person comes to a place where people do not know him, if they see him dressed in distinguished garments, they will honor him. If a person cannot change [his garments for Shabbos],12 he should at least lower his garments, so that they will appear long. For this is the practice of the wealthy who stay at home and do not need to lift up their garments from the ground because of the work [they perform. Wearing such garments] is an expression of honor for the Shabbos. If it is possible for him, it is desirable that he have a second tallis [for Shabbos prayer].13 There are men [renowned for their good] deeds who are meticulous not to wear anything on Shabbos that they wore during the week, not even a belt,14 pants, or an undershirt.15 It is desirable to wear [at least] some of one’s Shabbos clothing throughout the day until after Havdalah on Saturday night.16 ‫ ְכּמוֹ‬,‫ ֶשָׁצּ ִרי ְלַכֵבּד ַהַשָׁבּת ִבְּכסוּת ְנִקָיּה‬,‫ג ַחָיּב ָכּל ָאָדם ְלִהְשַׁתֵּדּל ֶשׁ ִיְּהיוּ לוֹ ְבָּגִדים ָנִאים ְלַשָׁבּתיד ְכִּפי ְיָכְלתּוֹ‬ ‫טו‬.‫ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן רמ"ב‬ ‫ ֶשׁלּ ֹא ְיֵהא ַמְלבּוְּשׁ ֶשׁל ַשָׁבּת‬,"‫ " ְוִכַבְּדתּוֹ‬9,‫ ְוָד ְרשׁוּ ֲחָכִמיםיח‬," ‫ " ְוִכַבְּדתּוֹ ֵמֲﬠשׂוֹת ְדָּרֶכי‬8,‫וְּב ִדְבֵרי ַקָבָּלהטז ֶנֱאַמריז‬ ‫ ֶשׁהוּא ְמַכֵבּד ֶאת‬11,‫ כ‬,‫ ֶשַׁהַמְּלבּוּשׁ ִנְקָרא ָכּבוֹד‬,(‫ ֶשַׁיֲּחִליֶפנּוּ ְבַּאֵחר )ֶשׁהוּא ָנֶאה ִמֶמּנּוּיט‬10,‫ְכַּמְלבּוְּשׁ ֶשׁל ֹחל‬ ‫כא ְכֶּשָׁבּא ְלָמקוֹם ֶשֵׁאין ַמִכּי ִרים אוֹתוֹ ְורוִֹאים אוֹתוֹ ָלבוּשׁ ִבְּגֵדי ֲחמוּדוֹת – ֲאַזי ֵהם ְמַכְבִּדים אוֹתוֹ‬,‫ָהָאָדם‬. ‫ ְוהוּא ִמַדּת ֲﬠִשׁי ִרים ַהיּוְֹשִׁבים‬9.‫ ֶשֵׁיָּראוּ ֲאֻרִכּים‬,‫ – ְלָפחוֹת ְיַשְׁלֵשׁל ְבָּגָדיוכב ְכַּלֵפּי ַמָטּה‬12‫ְוִאם ִאי ֶאְפָשׁר לוֹ ְלַהֲחִליף‬ ‫כג‬.‫ וְּכבוֹד ַשָׁבּת הוּא‬,‫ְבֵּביָתם ְוֵאיָנם ְצ ִריִכים ְלַסֵלּק ִבְּגֵדיֶהם ִמן ָהָאֶרץ ִבְּשִׁביל ְמָלאָכה‬ 13,‫כד‬.‫וִּמי ֶשֶׁאְפָשׁר לוֹ טוֹב ֶשִׁיְּהֶיה לוֹ ַגם ַטִלּית ַאֵחר‬ ‫ ְוטוֹב‬15.‫ וִּמְכָנַס ִים ְוָחלוּק‬14‫כה ֲאִפלּוּ ֵאזוֹר‬,‫ְוֵישׁ ַא ְנֵשׁי ַמֲﬠֶשׂה ְמַדְקְדִּקים ֶשׁלּ ֹא ִלְלבּוֹשׁ ְבַּשָׁבּת ִמָכּל ַמה ֶשָּׁלַּבשׁ ְבֹּחל‬ 16,‫כו‬:‫ֵליֵל ִבְּקָצת ִבְּגֵדי ַשָׁבּת ָכּל ַהיּוֹם ַﬠד ַאַחר ַהְבָדָּלה ְבּמוָֹצֵאי ַשָׁבּת‬ 4 One should don these attractive garments and rejoice at the onset of Shabbos as one who goes out to greet a king, or a groom and a bride. Our great Sages would conduct themselves in this manner. They would robe themselves in attractive garments and say: “Let us go out and greet the Shabbos queen.”17 They would say: “Come, my bride. Come, my bride.” In some places, it is customary to go out from the synagogue to the courtyard and say this. There are others whose custom was to go out to the fields.18 ‫כח ְכּמוֹ ֶשָׁהיוּ עוִֹשׂים‬,‫ד ִיְלַבּשׁ ְבָּגִדים ַהָנִּאים ְו ִיְשַׂמח ְבִּביַאת ַשָׁבּת ְכּיוֵֹצא ִלְקַראת ַהֶמֶּל כז וְּכיוֵֹצא ִלְקַראת ָחָתן ְוַכָלּה‬ ‫ ְוָהיוּ אוְֹמ ִרים‬17,‫כט‬,"‫ ֶשָׁהיוּ ִמְתַﬠְטִּפים ִבְּבָגִדים ָנִאים ְואוְֹמ ִרים "ֹבּאוּ ְוֵנֵצא ִלְקַראת ַשָׁבּת ַהַמְּלָכּה‬,‫ְגּדוֵֹלי ַהֲחָכִמים‬ 17,‫ ל‬."‫"בּוִֹאי ַכָלּה בּוִֹאי ַכָלּה‬

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Shulchan Aruch: Chapter 262 - To Sanctify Shabbos by Preparing [One’s...

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https://www.chabad.org/library/article_cdo/aid/3447044/jewish/Shulcha...

18,‫לב‬:‫לא ְוֵישׁ נוֲֹהִגין ָלֵצאת ַהָשֶּׂדה‬.‫ ְולוַֹמר ֵכּן‬,‫וִּבְקָצת ְמקוֹמוֹת נוֲֹה ִגים ָלֵצאת ִמֵבּית ַהְכֶּנֶסת ְלָחֵצר‬ 5 It is desirable to put on one’s Shabbos clothing directly after bathing oneself. Accordingly, it is desirable to bathe close to the evening19 and put on one’s Shabbos clothing directly afterwards, so that he will be putting them on close to the onset of Shabbos. It will thus be evident that he is putting them on in honor of the Shabbos. ‫לג ְכֵּדי‬,‫ ְוִלְלבּוֹשׁ ִבְּגֵדי ַשָׁבּת ִמָיּד‬19‫ ָלֵכן טוֹב ִל ְרחוֹץ ָסמוּ ָלֶﬠֶרב‬,‫ה ְוטוֹב ִלְלבּוֹשׁ ִבְּגֵדי ַשָׁבּת ִמָיּד ַאַחר ֶשָׁרַחץ ַﬠְצמוֹ‬ ‫ ְו ִיְהֶיה ִנָכּר ֶשִׁבְּשִׁביל ְכּבוֹד ַהַשָּׁבּת הוּא לוְֹבָשׁם‬,‫ֶשִׁיְּלבּוֹשׁ אוָֹתם ָסמוּ ִלְכִניַסת ַהַשָּׁבּת‬:

12/14/2020, 12:45 PM

Shulchan Aruch: Chapter 263 - Who Should Kindle; [Reciting Shabbos ...

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Shulchan Aruch: Chapter 263 - Who Should Kindle; [Reciting Shabbos Prayers Early as a Result of] an Error [in Judgment on] a Cloudy Day By Rabbi Schneur Zalman of Liadi

SECTION 263 Who Should Kindle [Shabbos Lights]; [Reciting the Shabbos Prayers Early as a Result of] an Error [in Judgment on] a Cloudy Day (1-25) ‫סימן רסג ִמי ָוִמי ַהַמְּדִליִקין ְוִאם ָטעוּ ְבּיוֹם ַהְמֻּﬠָנּן וּבוֹ כ"ה ְסִﬠיִפים׃‬ 1 Our Sages ordained1 that on Shabbos every person2 should have a light burning3 in each room that he will enter on Shabbos4 for the sake of peace in the home (shalom bayis),5 i.e., so that he [or other members of his household] will not stumble over [a piece of] wood or a stone.6 [Also,] every person is obligated to partake of his [Shabbos] meal at night near the light of a lamp,7 for this is included in [the obligation of] delighting in the Shabbos.8Indeed, the primary aspect of the mitzvah of kindling lights is [kindling] a light close to where one eats.9 One should be meticulous to make this [light] attractive. Anyone who is meticulous [in doing so] will merit sons who are Torah scholars, as implied by the verse:10 “A mitzvah is a lamp and Torah, light.” [The implication is that] the light of the Torah results from the lamp of mitzvah.11 There are those who place two wicks in this lamp, with the intent that one light recall [the command] “Remember”12 and the other, [the command] “Observe.”13 [When they use] candles of beeswax, tallow, or the like, they light two candles.14 One may add [additional ones], kindling three or four, for one may add more than this specified amount [of lights] with another purpose [in mind], as long as he does not [kindle] fewer [than two]. Accordingly, it is customary for a woman who once forgot to kindle [Shabbos lights] to kindle three lights throughout her lifetime. If she forgot several times, she should add a light [for] every time [she forgot], to serve as a sign and a reminder for her so that she will be meticulous in the future in honoring the Shabbos and not forget [again]. If, however, she did not kindle lights because of forces beyond her control, e.g., she was in prison or the like, 15 she does not need to add a candle for [the Shabbasos that she missed].16 There are those who are accustomed to always light seven lights;17 others are accustomed to lighting ten, for reasons known to them.18 It is customary to light two interwoven beeswax candles in the synagogue to recall that the commands “Remember” and “Observe” were uttered simultaneously. Based on this rationale, it is desirable to follow this practice in one’s home as well. Moreover, doing so will also increase light, thus glorifying the mitzvah. A blessing is not recited over the lights [kindled] in the synagogue for the reason to be explained.19

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Shulchan Aruch: Chapter 263 - Who Should Kindle; [Reciting Shabbos ...

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‫ ִמשּׁוּם ְשׁלוֹם‬4,‫ד‬,‫ ְבַּשָׁבּת ְבָּכל ֵחֶדר ְוֵחֶדר ֶשׁהוֵֹל ָשׁם ְבַּשָׁבּת‬3,‫ ֵנר דּוֵֹלקג‬2,‫ ֶשׁ ִיְּהֶיה ְלָכל ָאָדםב‬1,‫א ִתְּקּנוּ ֲחָכִמיםא‬ 6,‫ו‬.‫ ֶשׁלּ ֹא ִיָכֵּשׁל ְבֵּﬠץ אוֹ ְבֶּאֶבן‬5,‫ה‬,‫ַבּ ִית‬ ‫ח )א( ְוִﬠַקּר ִמְצַות‬.‫ הוּא‬8‫ ֶשֶׁזּה ִבְּכַלל ֹעֶנג ַשָׁבּת‬7,‫ז‬,‫ְוַחָיּב ָכּל ָאָדם ְכֶּשׁאוֵֹכל ְסֻﬠַדּת ַהַלּ ְיָלה ְלָאְכָלהּ ֵאֶצל אוֹר ַהֵנּר‬ ‫י ְוָכל ַהָזִּהיר בּוֹ – זוֶֹכה ְלָב ִנים ַתְּלִמיֵדי‬.‫ ִויֵהא ָזִהיר בּוֹ ַלֲﬠשׂוֹתוֹ ָיֶפה‬9,‫ט‬.‫ַהְדָלַקת ֵנרוֹת הוּא ֵנר ֶזה ֶשׁאוֵֹכל ֶאְצלוֹ‬ 11,‫יג‬.‫ ַﬠל ְיֵדי "ֵנר ִמְצָוה" ָבּא אוֹר תּוָֹרה‬,"‫ "ִכּי ֵנר ִמְצָוה ְותוָֹרה אוֹר‬10,‫יא ֶשֶׁנֱּאַמריב‬,‫ֲחָכִמים‬ ‫ וְּבֵנרוֹת ֶשׁל ַשֲׁﬠָוה אוֹ ֶשׁל‬13,‫יד‬."‫ ְוֶאָחד ְכֶּנֶגד "ָשׁמוֹר‬12,"‫ ֶאָחד ְכֶּנֶגד "ָזכוֹר‬:‫ְוֵישׁ ְמַכ ְוּ ִנים ַלֲﬠשׂוֹת ב' ְפִּתילוֹת ְבֵּנר ֶזה‬ ‫יז ִכּי ְיכוִֹלין ְלהוִֹסיף ַﬠל ָדָּבר‬,'‫ ִויכוִֹלין ַגּם ֵכּן ְלהוִֹסיף וְּלַהְדִליק ג' אוֹ ד‬14,‫טז‬.‫ֵחֶלבטו ְוַכיּוֵֹצא ָבֶהן – ַמְדִליִקין ב' ֵנרוֹת‬ ‫יח‬.‫ ַרק ֶשׁלּ ֹא ִיְפחוֹת‬,‫ַהְמֻּכָוּן ְכֶּנֶגד ָדָּבר ַאֵחר‬ ‫יט ְוִאם ָשְׁכָחה ַכָּמּה ְפָﬠִמים – מוֶֹסֶפת ְבָּכל‬.'‫ְוָלֵכן ִאָשּׁה ֶשָׁשְּׁכָחה ַפַּﬠם ַאַחת ְלַהְדִליק – נוֲֹהִגין ֶשַׁמְּדֶלֶקת ָכּל ָיֶמיָה ג‬ ‫כ‬.‫ ְכֵּדי ֶשׁ ִיְּהֶיה ָלהּ ֶהֵכּר ְוִזָכּרוֹן ֶשְׁתֵּהא ְזִהיָרה ִמַכּאן וְּלַהָבּא ִבְּכבוֹד ַשָׁבּת ְול ֹא ָתב ֹא ִליֵדי ִשְׁכָחה‬,‫ַפַּﬠם‬ 16,‫כא‬.‫ – ֵאיָנהּ ְצ ִריָכה ְלהוִֹסיף ְכֶּנֶגד ֶזה‬15‫ ְכּגוֹן ֶשָׁה ְיָתה ְבֵּבית ָהֲאסוּ ִרים ְוַכיּוֵֹצא ָבֶזה‬,‫ֲאָבל ִאם ֶנֶא ְנָסה ְול ֹא ִהְדִליָקה‬ 18,‫כד‬.‫כג ִמַטַּﬠם ַהָיּדוַּﬠ ָלֶהם‬,‫ ְוֵישׁ נוֲֹהִגים ְלַהְדִליק ֲﬠָשָׂרה‬17,‫כב‬.‫ְוֵישׁ נוֲֹה ִגין ְלַהְדִליק ְלעוָֹלם ז' ֵנרוֹת‬ ‫כה ְוַאף‬.‫ ִלְזכּוֹר ֶשׁ"ָזּכוֹר" ְו"ָשׁמוֹר" ְבִּדבּוּר ֶאָחד ֶנֶאְמרוּ‬,‫ְונוֲֹה ִגין ְלַהְדִליק ְבֵּבית ַהְכֶּנֶסת ב' ֵנרוֹת ֶשׁל ַשֲׁﬠָוה ְכּרוִּכים‬ ,‫ ְוַﬠל ֵנרוֹת ֶשׁל ֵבּית ַהְכֶּנֶסת ֵאין ְמָב ְרִכין‬.‫ ְוַגם ְכֵּדי ְלַה ְרבּוֹת ָהאוָֹרהכו ְלִהדּוּר ִמְצָוה‬.‫ְבֵּביתוֹ טוֹב ַלֲﬠשׂוֹת ֵכּן ְלִפי ַטַﬠם ֶזה‬ 19,‫כז‬:‫ִמַטַּﬠם ֶשִׁיְּתָבֵּאר‬ 2 A person who lacks the means to purchase a Shabbos light is obligated to even seek alms to [purchase] such a light.20 [Its purchase] is not governed by the principle:21 “Make your Shabbos like a weekday, but do not turn to others for your needs,” for it is included [in the mitzvah] to delight in the Shabbos night meal. For if one would partake of [that meal] without a light, he would not derive that much pleasure from it.22 The night meal is one of the fundamental Shabbos meals. It is not comparable to the third meal about which it was said: “Make your Shabbos like a weekday, but do not turn to others for your needs,” as explained in sec. 242[:4]. ‫ "ֲﬠֵשׂה‬21‫ ְוֵאין ֶזה ִבְּכַלל‬20,‫כח‬.‫ב ִמי ֶשֵׁאין לוֹ ָמעוֹת ִלְקנוֹת ֵנר ְלַשָׁבּת – ַחָיּב ֲאִפלּוּ ְלַחֵזּר ַﬠל ַהְפָּתִחים ִבְּשִׁביל ֵנר ֶזה‬ ‫ל ֶשְׁכֶּשׁאוְֹכָלהּ ְבּל ֹא ֵנר – ֵאין לוֹ ֹעֶנג ִמֶמָּנּה‬,‫כט ְלִפי ֶשֶׁזּהוּ ִבְּכַלל ֹעֶנג ְסֻﬠַדּת ַהַלּ ְיָלה‬,"‫ַשַׁבְּתּ ֹחל ְוַאל ִתְּצָטֵר ַלְבּ ִריּוֹת‬ ‫לב "ֲﬠֵשׂה ַשַׁבְּתּ‬:‫לא ְוֵאיָנהּ דּוָֹמה ִלְסֻﬠָדּה ְשִׁליִשׁית ֶשָׁﬠֶליָה ָאְמרוּ‬,‫ וְּסֻﬠַדּת ַהַלּ ְיָלה ִהיא ֵמִﬠַקּר ְסֻﬠדּוֹת ַהַשָּׁבּת‬22, ‫ָכּל ָכּ‬ ‫לג‬:‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן רמ"ב‬,"‫ֹחל ְוַאל ִתְּצָטֵר ַלְבּ ִריּוֹת‬ 3 [The above applies] even [to] a person who has limited financial means and must use them to purchase foods for Shabbos, and [if he purchases these foods] he will not have the means to purchase a light. A [Shabbos] light nevertheless takes priority over all Shabbos foods, with the exception of bread. Bread takes priority over the [Shabbos] light, because the primary mitzvah of the [Shabbos] meal is [to partake of] it,23 as will be explained in sec. 274[:5]. ‫ג ַוֲאִפלּוּ ִמי ֶשֵׁיּשׁ ְבָּידוֹ ְמַﬠט ָמעוֹת ְוָצ ִרי ִלַקּח ָבֶּהם ַמֲאָכִלים ְלַשָׁבּת ְול ֹא ִיְהֶיה לוֹ ַבֶּמּה ִלְקנוֹת ֵנר – ֲהֵרי ַהֵנּר קוֵֹדם‬ ‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסָמּן‬23,‫לה ֶשִׁהיא ִﬠַקּר ִמְצַות ַהְסֻּﬠָדּה‬,‫ ֶשַׁהַפּת קוֶֹדֶמת ְלֵנר‬,‫לד חוּץ ִמַפּת‬,‫ְלָכל ַהַמֲּאָכִלים ֶשׁל ַשָׁבּת‬ ‫לו‬:‫רע"ד‬ 4 If a person does not have [sufficient] means to purchase wine for Kiddush and a Shabbos light, the Shabbos light receives priority.24 Even though the sanctification of the day is a Scriptural [mitzvah], the obligation to [sanctify it] with wine is only Rabbinic in origin.25 Moreover, it is possible to recite Kiddush over bread.26 Therefore, the Shabbos light receives priority, because [of the importance] of peace

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in the home, for the members of one’s household will be uncomfortable sitting in darkness and eating. Therefore, if a person has one candle near which he can eat, that is sufficient. He should then purchase wine for Kiddush.27 ,‫ ְוַאף ַﬠל ִפּי ֶשִׁקּדּוּשׁ ַהיּוֹם הוּא ִמן ַהתּוָֹרה‬24,‫לז‬.‫ד ְוִאם ֵאין ָידוֹ ַמֶשֶּׂגת ִלְקנוֹת ַי ִין ְלִקדּוּשׁ ְוֵנר ְלַשָׁבּת – ֵנר ַשָׁבּת קוֵֹדם‬ ‫ וְּלִפיָכ ֵנר ַשָׁבּת קוֵֹדם‬26,‫לט‬,‫ ְוַגם ֶאְפָשׁר ְלַקֵדּשׁ ַﬠל ַהַפּת‬25,‫לח‬,‫ִמָכּל ָמקוֹם ַﬠל ַהַיּ ִין ֵאינוֹ ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים‬ ‫מב ְוָלֵכן ִאם ֵישׁ לוֹ ֵנר ֶאָחד ֶלֱאכוֹל ֶאְצלוֹ – ַדּי‬.‫מ ֶשִׁמְּצַטֲﬠ ִרין ְבֵּני ֵביתוֹ ֵליֵשׁב ַבֹּחֶשׁ מא ְוֶלֱאכוֹל‬,‫ִמשּׁוּם ְשׁלוֹם ֵבּיתוֹ‬ 27,‫מג‬:‫ ְוִיְקֶנה ַאַחר ָכּ ַי ִין ְלִקדּוּשׁ‬, ‫ְבָּכ‬ 5 Both men and women are obligated to have a light burning in their homes on Shabbos. Nevertheless, women are charged with greater watchfulness concerning [this mitzvah],28 because they are more frequently found at home and are involved in the needs of the household. Also, [the first woman] extinguished “the light of the world.”29 Therefore, she [i.e., each of her descendants] was given the mitzvah of kindling the Shabbos light to correct what she spoiled.30 Accordingly, even if her husband desires to kindle the light himself, the woman is given precedence. Nevertheless, it is proper that he involve himself in the preparation of the wicks and the lamps.31 He should also kindle lights in the other rooms where the woman does not light.32 It is customary that the husband kindles the lights and recites the blessing on the first Shabbos after his wife gives birth.33 On subsequent Shabbasos, however, even if she is in the niddah state – and indeed, on any Shabbos that she is in the niddah state – she should [kindle the lights and] recite the blessing herself. (See sec. 88[:2].)34 28,‫מה‬,‫מד ֶאָלּא ֶשַׁהָנִּשׁים ֻמְזָהרוֹת בּוֹ יוֵֹתר‬,‫ה ֶאָחד ָהֲאָנִשׁים ְוֶאָחד ַהָנִּשׁים ַחָיִּבים ִלְהיוֹת ְבָּבֵתּיֶהם ֵנר ָדּלוּק ְבַּשָׁבּת‬ ‫ ְלָכ ָנְתנוּ ָלהּ ִמְצַות‬29,‫מז‬,‫ ִמְפֵּני ֶשִׁהיא ָכְּבָתה ֵנרוֹ ֶשׁל עוָֹלם‬,‫מו ְועוֹד‬.‫ִמְפֵּני ֶשְׁמּצוּיוֹת ַבַּבּ ִית ְועוְֹסקוֹת ְבָּצ ְרֵכי ַהַבּ ִית‬ ‫מט‬.‫ וְּלִפיָכ ַאף ִאם ִי ְרֶצה ַהַבַּﬠל ְלַהְדִליק ְבַּﬠְצמוֹ – ָהִאָשּׁה קוֶֹדֶמת‬30,‫מח‬.‫ַה ְדָלַקת ֵנר ַשָׁבּת ֶשְׁתַּתֵקּן ַמה ֶשִּׁקְּלְקָלה‬ ‫ ְוַגם ַי ְדִליק ִבְּשָׁאר ֲחָד ִריםנא ֶשֵׁאין ִאָשּׁה ַמְדֶלֶקת‬31,‫נ‬,‫ טוֹב ֶשׁהוּא ִיְתַﬠֵסּק ְבִּתקּוּן ַהְפִּתילוֹת ְוַהֵנּרוֹת‬,‫וִּמָכּל ָמקוֹם‬ 32,‫נב‬.‫ָשׁם‬ ‫ ַאף ַﬠל ִפּי ֶשִׁהיא‬,‫ ֲאָבל ִבְּשָׁאר ַהַשָּׁבּתוֹת‬33,‫נג‬,‫ְונוֲֹהִגין ְכֶּשָׁהִאָשּׁה יוֶֹלֶדת – ַהַבַּﬠל ַמְדִליק וְּמָבֵר ַבַּשָּׁבּת ָה ִראשׁוָֹנה‬ 34:(‫ ְוֵכן ְבָּכל ַפַּﬠם ְכֶּשִׁהיא ִנָדּה – ְמָבֶרֶכת ְבַּﬠְצָמהּנד )ַﬠֵיּן ִסָמּן פ"חנה‬,‫ִנָדּה‬ 6 A person should not hurry to kindle [the Shabbos lights] while there is still much daylight left,35 because then it is not evident that they are being kindled for the sake of Shabbos. Nor should the kindling be delayed [past the appropriate time].36 If one seeks to kindle the light while there is still much daylight left and accept Shabbos at that time, close to the time of kindling,37 he may do so.38 Since he accepts Shabbos directly thereafter, this is not considered as [kindling too] early, provided that it is after p’lag haminchah, which is one and a quarter seasonal hours before nightfall. (See sec. 261[:5].)39 If one kindled a [Shabbos] light while there is still much daylight left,40 but did not accept Shabbos immediately, he or she must extinguish the light and kindle it again for the sake of Shabbos,so it will be evident in the [act of] kindling that it was performed in honor of the Shabbos.41On this basis, in the previous eras, men would send a child from the synagogue to their homes before Barchu to instruct [the women] to kindle the lights at that time.42 They should not kindle [the lights] before minchah, since they would not accept Shabbos at that [early a] time.

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36,‫נו‬.‫ ְוַגם ל ֹא ְיַאֵחר‬.‫ ְלִפי ֶשָׁאז ֵאינוֹ ִנָכּר ֶשַׁמְּדִליקוֹ ִלְכבוֹד ַשָׁבּת‬35,‫ו ל ֹא ַיְקִדּים ְלַמֵהר ְלַהְדִליקוֹ ְבּעוֹד ַהיּוֹם ָגּדוֹל‬ ‫ ִכּי ֵכּיָון‬38,‫ – ַרַשּׁאי‬37‫ְוִאם רוֶֹצה ְלַהְדִליק ַהֵנּר ְבּעוֹד ַהיּוֹם ָגּדוֹל וְּלַקֵבּל ָﬠָליו ַשָׁבּת ְבּאוָֹתהּ ָשָׁﬠה ָסמוּ ְלַהְדָלָקה‬ ‫נח ֶשׁהוּא ָשָׁﬠה וּ ְרִביַﬠ ְזַמִנּיּוֹת‬,‫ וִּבְלָבד ֶשׁ ְיֵּהא ִמְפַּלג ַהִמּ ְנָחה וְּלַמְﬠָלה‬,‫ֶשְׁמַּקֵבּל ָﬠָליו ַשָׁבּת ְלַאְלַתּרנז – ֵאין זוֹ ַהְקָדָּמה‬ 39.(‫ֹקֶדם ַהַלּ ְיָלה )ַﬠֵיּן ִסָמּן רס"אנט‬ ‫ס ְכֵּדי‬,‫ ְול ֹא ִקֵבּל ָﬠָליו ַשָׁבּת ִמָיּד – ָצ ִרי ְלַכבּוֹתוֹ ְוַלֲחזוֹר וְּלַהְדִליקוֹ ְלֹצֶר ַשָׁבּת‬40 ‫ְוִאם ִהְדִליק ַהֵנּר ְבּעוֹד ַהיּוֹם ָגּדוֹל‬ ‫ וִּמַכּאן ָסְמכוּ ַהַקְּדמוֹ ִנים ֶשָׁהיוּ ְמַשְׁגּ ִרים ַהִתּינוֹק]וֹ[ת ִמֵבּית‬41,‫סא‬.‫ֶשִׁתְּהֶיה ַהַהְדָלָקה ַﬠְצָמהּ ִנֶכֶּרת ֶשִׁהיא ִלְכבוֹד ַהַשָּׁבּת‬ ‫סב ֵכּיָון ֶשֵׁאיָנן ְמַקְבִּלים ָאז ֲﬠֵליֶהם ֶאת‬,‫ ְול ֹא ַיְדִליקוּ ֹקֶדם ִמְנָחה‬42,‫ַהְכֶּנֶסת ְלָבֵתּיֶהם ֹקֶדם "ָבּ ְרכוּ" ֶשְׁיַּצוּוּ ְלַהְדִליק ָאז‬ ‫סג‬:‫ַהַשָּׁבּת‬ 7 There are authorities who maintain that once one kindles a Shabbos light, Shabbos takes effect for that person and [he or she] is prohibited from performing [forbidden] labors,43 unless the person stipulated that [he or she] was not accepting Shabbos with this kindling. Accordingly, after reciting the blessing44 and kindling the lights, women are accustomed to casting to the ground45 the object46 that they held in their hand with which they kindled the lights, rather than to extinguish it, for the Shabbos has already taken effect for them when they completed this kindling.47 They may, however, kindle many Shabbos lights [before discarding the object with which they lit the candles], because [kindling all the lights] is considered as one mitzvah of kindling and Shabbos does not take effect until they complete the kindling.48 There are authorities who differ with the above, maintaining that the acceptance of Shabbos is not at all dependent on the kindling of the [Shabbos] lights, but rather on the beginning of the Shabbos Evening Service. Once the sheliach tzibbur recites Barchu, all [must] cease [the performance of forbidden] labor. Primarily, the halachah follows this view. (Nevertheless, all authorities agree that it is necessary to accept Shabbos directlyafter kindling the Shabbos lights, as explained above.)49 The established custom, however, follows the first approach, i.e., the woman who kindles the Shabbos lights accepts Shabbos by kindling [these lights]. Therefore, she should recite the Afternoon Service before doing so.50 The other members of the household, by contrast, are permitted to perform [forbidden] labors until [the recitation of] Barchu.51 Moreover, even if that woman52 initially stipulated – even in her heart53 – that she is not accepting the Shabbos with this kindling,54 the stipulation is effective in a situation of need.55 If, however, the situation is not one of need, one should not rely on this stipulation, because there are authorities who maintain that a stipulation is not effective at all according to the Rabbis who maintain that the acceptance of Shabbos is dependent on kindling the [Shabbos] light. All the above applies with regard to her kindling the lights on the [dining] table, for they represent the primary dimension of the mitzvah and the acceptance of Shabbos is dependent on them. All authorities agree, however, that the acceptance of Shabbos is not dependent on the kindling of other lights in the house or in other rooms. A woman may perform any of the [forbidden] labors after [kindling them,] until the [Shabbos] lights on the table are kindled. All the above applies to a woman. There is no custom whatsoever binding a man who kindles [Shabbos] lights. Instead, [men] follow the law as prescribed: that the acceptance of the Shabbos is not dependent on the kindling of [the Shabbos] lights, but on the recitation of Barchu. Nevertheless, as an initial preference, it is desirable to make such a stipulation.

12/14/2020, 12:46 PM

‫‪https://www.chabad.org/library/article_cdo/aid/3447046/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 263 - Who Should Kindle; [Reciting Shabbos ...‬‬

‫ז ֵישׁ אוְֹמ ִרים ֶשֵׁכּיָון ֶשִׁהְדִליק ֵנר ַשָׁבּת ָחל ָﬠָליו ַהַשָּׁבּת ְוֶנֱאַסר ַבֲּﬠִשַׂיּת ְמָלאָכה‪,‬סד‪ֶ 43,‬אָלּא ִאם ֵכּן ִהְתָנה ֶשֵׁאינוֹ ְמַקֵבּל‬ ‫ָﬠָליו ַשָׁבּת ְבַּהְדָלָקה זוֹ‪.‬סה ְוַﬠל ִפּי ֶזה נוֲֹהגוֹת ַהָנִּשׁים ֶשַׁאַחר ֶשֵׁבּ ְרכוּ‪ְ 44‬וִהְדִליקוּ ַהֵנּרוֹת – ַמְשִׁליכוֹת ָלָאֶרץ‪45‬‬ ‫ַהְפִּתיָלה‪ֶ 46‬שְׁבָּיָדן ֶשִׁהְדִליקוּ ָבּהּ ַהֵנּרוֹת‪ְ ,‬וֵאיָנן ְמַכבּוֹת אוָֹתהּ‪,‬סו ֶשְׁכָּבר ָחל ֲﬠֵליֶהן ַשָׁבּת ִבּ ְגַמר ַהְדָלָקה זוֹ‪ֲ 47.‬אָבל‬ ‫ְיכוֹלוֹת ְלַהְדִליק ֵנרוֹת ַה ְרֵבּה‪ֶ ,‬שֻׁכָּלּן ִמְצַות ַהְדָלָקה ַאַחת ֵהן‪ְ ,‬וֵאין ַקָבַּלת ַהַשָּׁבּת ָחָלה ַﬠד ַאַחר ְגַּמר ַהַהְדָלָקה‪.‬סז‪48,‬‬ ‫ְוֵישׁ חוְֹלִקים ַﬠל ֶזהסח ְואוְֹמ ִרים ֶשֵׁאין ַקָבַּלת ַשָׁבּת ְתּלוָּיה ְכָּלל ְבַּהְדָלַקת ֵנרוֹת‪ֶ ,‬אָלּא ְבַּהְתָחַלת ְתִּפַלּת ַﬠ ְרִבית ֶשׁל‬ ‫ַשָׁבּת‪ֶ ,‬שֵׁכּיָון ֶשָׁאַמר ַהְשִּׁליַח ִצבּוּר "ָבּ ְרכוּ" ַהֹכּל פּוֹ ְרִשׁים ִמְמַּלאְכָתּם‪.‬סט ְוֵכן ִﬠָקּר )וִּמָכּל ָמקוֹם‪ְ ,‬לִדְבֵרי ַהֹכּל ָצ ִרי‬ ‫ֶשׁ ְיַּקֵבּל ַשָׁבּת ְלַאְלַתּר ַאַחר ַהַהְדָלָקה‪ְ ,‬כּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלהע(‪49.‬‬ ‫ֲאָבל ַהִמּ ְנָהג הוּא ַכְּסָּבָרא ָה ִראשׁוָֹנה‪ֶ ,‬שׁאוָֹתהּ ִאָשּׁה ַהַמְּדֶלֶקת ְמַקֶבֶּלת ַשָׁבּת ָﬠֶליָה ְבַּהְדָלָקה זוֹ‪,‬עא ְוָלֵכן ִתְּתַפֵּלּל ִמ ְנָחה‬ ‫ְתִּחָלּה‪,‬עב‪ֲ 50,‬אָבל ְשָׁאר ְבֵּני ַהַבִּית ֻמָתּ ִרים ִבְּמָלאָכה ַﬠד "ָבּ ְרכוּ"‪.‬עג‪ַ 51,‬וֲאִפלּוּ אוָֹתהּ ִאָשּׁה‪ִ 52,‬אם ִהְתֵנית ְתִּחָלּה‬ ‫ֲאִפלּוּ ְבִּלָבּהּ‪ֶ 53‬שֵׁאיָנהּ ְמַקֶבֶּלת ַשָׁבּת ְבַּהְדָלָקה זוֹ‪ – 54‬מוִֹﬠיל ָלהּ ְתַּנאי ֶזהעד ִבְּמקוֹם ַהֹצֶּר ‪ֲ 55.‬אָבל ֶשׁלּ ֹא ִבְּמקוֹם‬ ‫ַהֹצֶּר – ֵאין ִלְסמוֹ ַﬠל ַהְתַּנאי‪,‬עה ְלִפי ֶשֵׁיּשׁ אוְֹמ ִריםעו ֶשֵׁאין ְתַּנאי מוִֹﬠיל ְכָּלל ְלִפי ַדַּﬠת ָהאוְֹמ ִרים ֶשַׁקָּבַּלת ַשָׁבּת‬ ‫‪ְ.‬תּלוָּיה ְבַּהְדָלַקת ֵנר ַשָׁבּת‬ ‫ְוָכל ֶזה ְכֶּשִׁהְדִליָקה ַהֵנּרוֹת ֶשַׁﬠל ַהֻשְּׁלָחן‪ֶ ,‬שֵׁהן ִﬠַקּר ַהִמְּצָוה וָּבֶהן ְתּלוָּיה ַקָבַּלת ַהַשָּׁבּת‪ֲ ,‬אָבל ְשָׁאר ַהֵנּרוֹת ֶשַׁמְּדֶלֶקת‬ ‫ַבַּבּ ִית וִּבְשָׁאר ֲחָד ִרים – ֵאין ַקָבַּלת ַשָׁבּת ְתּלוָּיה ָבֶּהן ְלִדְבֵרי ַהֹכּל‪,‬עז וֻּמָתּר ָלהּ ַלֲﬠשׂוֹת ַאֲחֵריֶהן ָכּל ַהְמָּלאכוֹת ַﬠד‬ ‫‪ֶ.‬שַׁתְּדִליק ֵנרוֹת ֶשַׁﬠל ַהֻשְּׁלָחן‬ ‫ְוָכל ֶזה ְבִּאָשּׁה‪ֲ ,‬אָבל ְבִּאישׁ ַהַמְּדִליק ֵאין בּוֹ שׁוּם ִמ ְנָהג ְכָּלל‪ ,‬וַּמֲﬠִמיִדין ַﬠל ִﬠַקּר ַהִדּין ֶשֵׁאין ַקָבַּלת ַשָׁבּת ְתּלוָּיה‬ ‫ְבַּהְדָלַקת ֵנרוֹת ֶאָלּא ַבֲּאִמיַרת "ָבּ ְרכוּ"‪ .‬וִּמָכּל ָמקוֹם‪ ,‬טוֹב ְלַהְתנוֹת ְלַכְתִּחָלּה‪:‬עח‬ ‫‪8 Both a man and a woman who kindle a Shabbos or Yom Tov light are obligated to‬‬ ‫‪recite [the following] blessing before doing so: “Blessed are You G-d our L-rd, King‬‬ ‫‪of the Universe, Who has sanctified us with His commandments and commanded‬‬ ‫‪us to kindle the light of the Shabbos”56 or “…the light of the festival,” just as we‬‬ ‫‪recite a blessing over all the mitzvos ordained by the Rabbis before57 performing‬‬ ‫‪them.58‬‬ ‫‪The custom, [however,] is that the blessing is recited after kindling [the lights],59‬‬ ‫‪because [a woman might] think that if she recites the blessing first, she will have‬‬ ‫‪[already] accepted Shabbos [with that blessing], and she is forbidden to kindle [the‬‬ ‫‪lights].‬‬ ‫‪Even on a festival,60 the lights are first kindled [and then the blessing is recited] so‬‬ ‫‪that a distinction will not be made with regard to the same blessing, at times to‬‬ ‫‪recite it before lighting, and at times afterward.‬‬ ‫‪In order for the blessing to be [deemed as having been recited] before the‬‬ ‫‪performance of the mitzvah,the woman should not derive benefit from the light61‬‬ ‫‪until after the recitation of the blessing. [Thus,] she should place her hands in front‬‬ ‫‪of the light62 immediately after kindling [thereby blocking it from her view,] until‬‬ ‫‪she completes the blessing. She then removes her hands and benefits from the light.‬‬ ‫‪This is [also] deemed [reciting the blessing] “before the performance [of the‬‬ ‫”‪mitzvah].‬‬ ‫ח ַהַמְּדִליק ֵנר ֶשׁל ַשָׁבּתעט ְויוֹם טוֹב‪,‬פ ֶאָחד ָהִאישׁ ְוֶאָחד ָהִאָשּׁהפא – ַחָיִּבים ְלָבֵר עוֵֹבר ַלֲﬠִשָׂיָּתןפב "ָבּרוּ ַאָתּה ה׳‬ ‫ֱא ֵקינוּ ֶמֶל ָהעוָֹלם‪ֲ ,‬אֶשׁר ִקְדָּשׁנוּ ְבִּמְצוָֹתיו‪ְ ,‬וִצָוּנוּ ְלַהְדִליק ֵנר ֶשׁל ַשָׁבּת"‪,‬פג‪ 56,‬אוֹ "ֶשׁל יוֹם טוֹב"‪,‬פד ְכֶּדֶר‬ ‫ֶשְׁמָּב ְרִכים ַﬠל ְשָׁאר ָכּל ִמְצוֹת ִמִדְּבֵרי סוְֹפ ִריםפה עוֵֹבר ‪ַ 57‬לֲﬠִשָׂיָּתן‪.‬פו‪58,‬‬ ‫ְוַהִמְּנָהג ֶשְׁמָּב ְרִכים ַאַחר ַהַהְדָלָקה‪,‬פז‪ְ 59,‬לִפי ֶשׁסּוְֹב ִרין ֶשִׁאם ְתָּבֵר ְתִּחָלּה ִקְבָּלה ְלַשָׁבּת‪,‬פח וְּתֵהא ֲאסוָּרה‬ ‫ְלַה ְדִליק‪.‬פט ְוַאף ְבּיוֹם טוֹב‪ַ 60‬מְדִליִקין ְתִּחָלּה‪,‬צ ְכֵּדי ֶשׁלּ ֹא ְלַחֵלּק ִבְּבָרָכה ַאַחת ְלָבֵר אוָֹתהּ ְפָּﬠִמים ֹקֶדם ַהְדָלָקה‬ ‫וְּפָﬠִמים ַאַחר ָכּ ‪.‬צא וְּכֵדי ֶשְׁתֵּהא ַהְבָּרָכה עוֵֹבר ַלֲﬠִשָׂיּה – ֵאיָנהּ ֶנֱהֵנית ִמן ָהאוֹר‪ַ 61‬ﬠד ַאַחר ַהְבָּרָכה‪ְ ,‬דַּה ְינוּ ֶשְׁמִּשׂיָמה‬

‫‪12/14/2020, 12:46 PM‬‬

‫‪5 of 15‬‬

Shulchan Aruch: Chapter 263 - Who Should Kindle; [Reciting Shabbos ...

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‫ ְוֶזה ִנְקָרא עוֵֹבר‬,‫ ְוָאז ְמִסיָרה ָיָדהּ ְוֶנֱהֵנית ִמן ָהאוֹר‬,‫ ִמָיּד ַאַחר ַהַהְדָלָקה ַﬠד ַאַחר ְגַּמר ַהְבָּרָכה‬62,‫ָיָדהּ ִלְפֵני ַהֵנּרצב‬ ‫צג‬:‫ַלֲﬠִשָׂיּה‬ 9 Young men who go to study away from home must kindle Shabbos lights in their room [where they board] and recite the blessing [there], even if they do not eat there,63 because the kindling of a light for Shabbos is an obligation64 – even when not associated with eating – so that one will not stumble over wood or a stone, as stated above.65 In contrast, when a man is together with his wife [in their dwelling] and he kindles lights in all the rooms that he will enter on Shabbos, as stated above,66 he is not required to recite a blessing, because his wife recites the blessing for him in the dining room.67 When, by contrast, he is not together with his wife and he has a private room in the place where he is being hosted [for Shabbos], he is not covered by her blessing. If [the guest] does not have a private room [in that home] (– and even if he does, but the master of that home also uses that room, and therefore the master of the home must kindle a light there –) the guest need not kindle a light there at all. [The rationale is that] there will be peace in the home where he is staying,68 and he also fulfills the mitzvah of kindling a light for Shabbos by having a Shabbos light kindled in his home (from his own resources). If, however, such a person does not have anyone to kindle [a Shabbos light] in his [permanent] home (or a light was kindled there, but without using his resources, he is not covered by the kindling [performed in his home. This applies] even though whenever he is in [that home], he would fulfill his obligation with the Shabbos light [kindled there by that individual], e.g., [it is someone who] “eats at their table” [– i.e., is supported by – the owners of his permanent home] and is thus considered as a member of their household.69 Nevertheless, on this occasion, when he does not spend [Shabbos] with them, he is not covered by their light. Instead,) he must fulfill the mitzvah of kindling a Shabbos light in the place where he is [spending Shabbos] by giving a perutah70 to the master of the house [where he is now staying,] to become a partner in his [Shabbos] light.71 Alternatively, the master of the house may formally transfer to him [ownership of] a portion of his light as a present, as will be explained in sec. 677 with regard to the Chanukah lights.72 (When does the above apply? When the person eats [at his host’s home] from his own resources. If, however, he eats at the table of the master of the home, he is considered as a member of his household and he fulfills his obligation with the light of the master of the home, without having to partner in his [Shabbos light] at all, as will be explained in that source.)73 All the above applies when [the guest] does not have his own room [in his host’s home].74 ‫ט ַבּחוּ ִרים ַההוְֹלִכים ִלְלמוֹד חוּץ ְלֵביָתם – ְצ ִריִכים ְלַהְדִליק ֵנר ַשָׁבּת ְבַּחְדָרם וְּלָבֵר ָﬠָליוצד ַאף ַﬠל ִפּי ֶשֵׁאיָנם‬ ‫צז ְכּמוֹ‬,‫ ְכֵּדי ֶשׁלּ ֹא ִיָכֵּשׁל ְבֵּﬠץ ָוֶאֶבן‬,‫ ַאף ְבּל ֹא ֲאִכיָלה‬64,‫ ְלִפי ֶשַׁהְדָלַקת ֵנר ְבַּשָׁבּת חוָֹבהצו‬63,‫צה‬,‫אוְֹכִלים ָשׁם‬ 65,‫צח‬.‫ֶשִׁנְּתָבֵּאר ְלַמְﬠָלה‬ ‫ – ֵאינוֹ ָצ ִרי ְלָבֵר‬66,‫ֲאָבל ִמי ֶשׁהוּא ֵאֶצל ִאְשׁתּוֹ וַּמְדִליק ְבָּכל ַהֲחָד ִרים ֶשׁהוֵֹל ָשׁם ְבַּשָׁבּת ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלהצט‬ 67,‫ק‬.‫ ְלִפי ֶשִׁאְשׁתּוֹ ְמָבֶרֶכת ִבְּשִׁבילוֹ ְבֵּבית ֲאִכיָלה‬,‫ֲﬠֵליֶהם‬ ‫ֲאָבל ְכֶּשֵׁאינוֹ ֵאֶצל ִאְשׁתּוֹ – ֵאינוֹ ִנְפָטר ְבִּב ְרַכּת ִאְשׁתּוֹ ְכֶּשֵׁיּשׁ לוֹ ֶחֶדר ְמיָֻחד ָשׁם ְבָּמקוֹם ֶשִׁמְּתָאֵרַח‬. ‫ ְוָצ ִרי ַהַבַּﬠל ַהַבּ ִית ְלַהְדִליק ָשׁם‬,‫ְוִאם ֵאין לוֹ ֶחֶדר ְמיָֻחד ָשׁם )ַוֲאִפלּוּ ִאם ֵישׁ לוֹ ֶאָלּא ֶשַׁבַּﬠל ַהַבּ ִית ִמְשַׁתֵּמּשׁ ָשׁם ַגּם ֵכּן‬ ‫ ְוַגם ִמְצַות ַהְדָלַקת ֵנר‬68,‫ ֵכּיָון ֶשֵׁיּשׁ לוֹ ְשׁלוֹם ַבּ ִית ְבָּמקוֹם ֶשׁהוּא ָשׁם‬,‫ֵנר ֶשׁלּוֹ( – ֵאין ָהאוֵֹרַח ָצ ִרי ְלַה ְדִליק ָשׁם ְכָּלל‬

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(‫ַשָׁבּת הוּא ְמַקֵיּם ְבַּמה ֶשַׁמְּדִליִקים ֵנר ַשָׁבּת ְבֵּביתוֹקא )ִמֶשּׁלּוֹ‬. ,‫ֲאָבל ִאם ֵאין לוֹ ִמי ֶשַׁיְּדִליק ְבֵּביתוֹ )אוֹ ֲאִפלּוּ ִאם ַמְדִליִקים ָשׁם ֶאָלּא ֶשֵׁאיָנן ַמְדִליִקים ִמֶשּׁלּוֹ – ֵאינוֹ ִנְפָטר ְבַּהְדָלָקָתם‬ ‫ ְוִנְפָטר‬69‫ ֶשַׁנֲּﬠֶשׂה ִמְכַּלל ְבֵּני ֵביָתם‬,‫ ְכּגוֹן ֶשָׁסּמוּ ַﬠל ֻשְׁלָחָנם‬,‫ַאף ִאם הוּא ְבִּﬠ ְנָין ֶשְׁכֶּשָׁהָיה ֶאְצָלם ִנְפָטר ְבַּהְדָלָקָתם‬ ‫ ֶאָלּא( ָצ ִרי הוּא ְלַקֵיּם ִמְצַות ַהְדָלַקת ֵנר ַשָׁבּת‬,‫קב ִמָכּל ָמקוֹם ַﬠְכָשׁו ֶשֵׁאינוֹ ֶאְצָלם – ֵאינוֹ ִנְפָטר ְבֵּנָרם‬,‫ַבֵּנּר ֶשָׁלֶּהם‬ ‫ אוֹ ֶשַׁיְּקֶנה לוֹ ַבַּﬠל ַהַבּ ִית ֵחֶלק‬71,‫קג‬,‫ ְלַבַﬠל ַהַבּ ִית ְלִהְשַׁתֵּתּף ִﬠמּוֹ ַבֵּנּר ֶשׁלּוֹ‬70‫ ַﬠל ְיֵדי ֶשִׁיֵּתּן ְפּרוָּטה‬,‫ְבָּמקוֹם ֶשׁהוּא‬ 72.‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסָמּן תרע"זקד ְלִﬠ ְנַין ֵנר ֲחנָֻכּה‬,‫ַבֵּנּר ֶשׁלּוֹ ְבַּמָתָּנה‬ (‫ ֲאָבל ִאם הוּא ָסמוּ ַﬠל ֻשְׁלַחן ַבַּﬠל ַהַבּ ִית – ַנֲﬠֶשׂה ִכְּבֵני ֵביתוֹ ֶשׁל ַבַּﬠל‬,‫ַבֶּמה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשׁאוֵֹכל ָשׁם ִמֶשּׁלּוֹ‬ ‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ָשׁםקה‬,‫ ְוֵאינוֹ ָצ ִרי ְלִהְשַׁתֵּתּף ִﬠמּוֹ ְכָּלל‬,‫)ַהַבּ ִית ְויוֵֹצא ְבֵּנרוֹ ֶשׁל ַבַּﬠל ַהַבּ ִית‬.‫ ְוָכל ֶזה ְכֶּשֵׁאין לוֹ ֶחֶדר‬73 74,‫קו‬:‫ְמיָֻחד ָשׁם‬ 10 [Some people follow the custom that when] two or three homeowners eat together at one table,75 each one recites a blessing over his own candelabra. Others dispute the practice, saying that the blessing is being recited in vain, since there is already ample light from the candles kindled by the one who lit first. There are those who justify the custom, [explaining that] the greater the increase of light in the home, the greater the peace and happiness in the home [resulting from] the satisfaction evoked by the [increased] light which illumines every corner [of the room].76 Nevertheless, even according to their view, two people should not recite blessings individually on one multi-branched candelabrum. All authorities agree that the second person may recite a blessing [over a light that he kindles] in his private room, even if he does not eat there or use it for any purpose connected with eating, for the reason mentioned above.77 Moreover, the second person may even kindle [a Shabbos light] – either from his own resources or from supplies bought for him by the first person – in the first person’s private room, if the first person uses that room for any purpose associated with eating78 and [he] was not yet there [at that time.79 The second person] may recite a blessing for kindling [this light], although he will make no use of the room where these candles are.80 ‫ וְּמָב ְרִכים ָכּל ֶאָחד ַﬠל ְמנוָֹרה ֶשׁלּוֹ – ֵישׁ ְמַפְקְפִּקין לוַֹמר ֶשֵׁיּשׁ‬75,‫י ב' אוֹ ג' ַבֲּﬠֵלי ָבִתּים ֶשׁאוְֹכִלין ַﬠל ֻשְׁלָחן ֶאָחדקז‬ ‫ ֶשָׁכּל ַמה‬,‫קח ְוֵישׁ ְמַיְשִּׁבין ַהִמּ ְנָהג‬.‫ ְלִפי ֶשְׁכָּבר ֵישׁ ָשׁם אוָֹרה ְמֻרָבּה ִמֵנּרוֹת ֶשִׁהְדִליק ָה ִראשׁוֹן‬,‫ַכּאן ְבָּרָכה ְלַבָטָּלה‬ ‫ ֲאִפלּוּ ְלִפי‬,‫ וִּמָכּל ָמקוֹם‬76,‫קט‬.‫ֶשּׁ ִנתּוְֹסָפה אוָֹרה ַבַּבִּית – ֵישׁ ָבּהּ ְשׁלוֹם ַבּ ִית ְוִשְׂמָחה ְיֵתָרה ַלֲהָנַאת אוָֹרה ְבָּכל ָז ִוית‬ ‫קי‬.‫ַדְﬠָתּם ל ֹא ְיָב ְרכוּ ְשַׁנ ִים ִבְּמנוָֹרה ַאַחת ֶשֵׁיּשׁ ָלהּ ָק ִנים ַה ְרֵבּה‬ ‫ ַאף ַﬠל ִפּי ֶשֵׁאינוֹ אוֵֹכל ָשׁם ְוֵאינוֹ ִמְשַׁתֵּמּשׁ ָשׁם שׁוּם ֹצֶר‬,‫ ָיכוֹל ַהֵשּׁ ִני ְלָבֵר ְבֶּחֶדר ַהְמּיָֻחד לוֹ‬,‫וְּל ִדְבֵרי ַהֹכּל‬ 77,‫קיב‬.‫קיא ִמַטַּﬠם ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬,‫ֲאִכיָלה‬ – 79‫ ַוֲﬠַד ִין ל ֹא ָהָיה ָשׁם‬78,‫ ִאם ָה ִראשׁוֹן ִמְשַׁתֵּמּשׁ שׁוּם ָצ ְרֵכי ֲאִכיָלה ְבּאוֹתוֹ ֶחֶדרקיג‬,‫ַוֲאִפלּוּ ְבֶּחֶדר ַהְמּיָֻחד ָל ִראשׁוֹן‬ ‫ ַאף ַﬠל ִפּי ֶשׁהוּא ל ֹא ִיְשַׁתֵּמּשׁ ְכּלוּם‬,‫ וְּלָבֵר ַﬠל ַהְדָלָקה זוֹ‬,‫ אוֹ ִמַמּה ֶשַּׁיְּקֶנה לוֹ ָה ִראשׁוֹן‬,‫ָיכוֹל ַהֵשִּׁני ְלַהְדִליק ָשׁם ִמֶשּׁלּוֹ‬ 80:‫ֵאֶצל ֵנרוָֹתיו‬ 11 Based on the above, [the following] custom is observed by some women on the night of their ritual immersion. [They are faced with a difficulty, because] they must bathe their heads and bodies with hot water81 while it is still day, in the bathhouse that is adjacent to the mikveh.82 They may not kindle the Shabbos lights before going there, because they accept Shabbos by kindling [the Shabbos]lights, as explained [above].83 After [kindling], the woman would be forbidden to bathe with hot water.84 [Women] prefer not to go home and kindle the [Shabbos]lights between bathing and immersion,85 lest [some form of] dirt [adhere to them] on the way and become an intervening substance [that would invalidate their immersion]. 12/14/2020, 12:46 PM

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Therefore, after their preparations and before their immersions, they kindle their Shabbos lights in the women’s [section of the] synagogue, if it is close to the mikveh. The synagogue attendant then performs some task associated with eating by the light of their candles [and thus their blessings are not considered as having been recited in vain]. Certainly this is true if the woman [who lit the candles] can derive some benefit there that is associated with eating. She may not, however, kindle and recite a blessing over the lights designated for the synagogue that are usually kindled there every Shabbos. [This restriction applies] even if she wants to use these lights for the purpose of eating by their light. [The rationale is that] these lights are not kindled to illuminate [the room and enable others] to use their light, but instead, are kindled solely as an expression of honor [for the synagogue].86 [Although these options are available,] it is nevertheless preferable that on the night of a woman’s immersion, her husband should kindle [the Shabbos] lights and recite the blessing. (Alternatively, she should go home between bathing and her immersion and kindle [the Shabbos lights] there. How much more so is this true, if she can bathe at home, for that is the more desirable [option]!87 If none of these options are available,88 she should kindle [the Shabbos lights at home], recite the blessing before going to the bathhouse, and stipulate that she is not accepting Shabbos with her lighting.89 This stipulation is effective in a situation of need, as explained.)90 She should do the same when a wedding ceremony that she must attend is held on Friday and she would tarry there until after sunset, but she is unable to accept Shabbos before going there.91 ([In these situations,] she should kindle [the Shabbos lights], recite the blessing, and stipulate that she is not accepting Shabbos through her lighting. Nevertheless, she may not make such a stipulation unless her husband92 accepts Shabbos immediately, directly after her kindling.93 Since she is not accepting the Shabbos directly after lighting – for she must spend much time bathing or attending the wedding – if her husband also does not accept the Shabbos directly thereafter, he is required to extinguish the [Shabbos]lights and then rekindle them shortly before his acceptance of Shabbos, as explained above.94 Thus, her blessing will have been recited in vain.) [The following option, however, is not acceptable:] To kindle the [Shabbos]lights before she leaves [home] without a blessing and then, upon her return from her immersion or the wedding ceremony, to spread out her hands in front of the lights and recite the blessing before benefiting from their light. Similarly, if her intent is to return from the wedding ceremony bein hashmashos,95 she cannot rely on the following option: She will refrain from kindling the [Shabbos]lights before leaving because she will instruct a non-Jew to kindle the [Shabbos]lights upon her return bein hashmashos.96At the time she returns, she will recite the blessing, spreading out her hands after the non-Jew kindles them, without benefiting from their light until after she recites the blessing. [This is unacceptable.] How can she recite a blessing [that states] “…Who commanded us to light…” when the lights are already kindled or are being kindled by a non-Jew? Nevertheless, after the fact, if a woman97 forgot and did not kindle [the Shabbos lights]98 before bein hashmashos and remembers at that time, license can be granted her to instruct a non-Jew to kindle the lights and [then] to recite the blessing before she benefits from their light.99 ([This is acceptable because] in

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‫‪Shulchan Aruch: Chapter 263 - Who Should Kindle; [Reciting Shabbos ...‬‬

‫‪essence, the mitzvah of kindling the Shabbos light is not the kindling itself. Instead,‬‬ ‫‪deriving satisfaction and making use of its light is the primary aspect of the‬‬ ‫‪mitzvah. Nevertheless, the kindling is the first step and the preparation for fulfilling‬‬ ‫‪this mitzvah. Therefore, the blessing is recited over it. [In the situation described‬‬ ‫‪here, where a woman] forgot and did not recite the blessing at the beginning of the‬‬ ‫‪mitzvah, she may recite the blessing100 before fulfilling the primary dimension of‬‬ ‫‪the mitzvah, i.e., before benefiting from the light.)101 Nonetheless, she should‬‬ ‫‪instruct the non-Jew to kindle only one light on the [dining] table,102 for this is the‬‬ ‫‪primary dimension of the mitzvah.‬‬ ‫‪(She may, however, be permitted to have one light kindled for her [so that she can‬‬ ‫‪recite a blessing], even though a light is already burning [in the room].103 [The‬‬ ‫‪rationale is that] since women are very careful concerning this blessing, it is‬‬ ‫‪considered as a matter of great need for which license was granted during bein‬‬ ‫]‪hashmashos to perform a shvus, 104 [an activity otherwise Rabbinically forbidden,‬‬ ‫)‪as explained in sec. 261[:2].‬‬ ‫יא וְּלִפיָכ נוֲֹהגוֹת ִמְקָצת ַהָנִּשׁים ְבֵּליל ְטִביָלה ֶשֵׁהן ְצ ִריכוֹת ַלֲחפוֹף ר ֹאָשׁן ְוגוָּפן ְבַּחִמּיןקיד‪ִ 81,‬מְבּעוֹד יוֹם ְבֵּבית‬ ‫ַהֶמּ ְרָחץ ֵאֶצל ַהִמְּקֶוה‪,‬קטו‪ְ 82,‬וִאי ֶאְפָשׁר ָלֶהן ְלַהְדִליק ַהֵנּרוֹת ֹקֶדם ֶלְכָתּן ְלָשׁם‪ְ ,‬לִפי ֶשֵׁהן ְמַקְבּלוֹת ַהַשָּׁבּת ַﬠל ְיֵדי‬ ‫ַהְדָלַקת ַהֵנּרוֹת ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‪,‬קטז‪ַ 83,‬וֲאסוּרוֹת ִל ְרחוֹץ ְבַּחִמּין ַאַחר ָכּ ‪,‬קיז‪ְ 84,‬וֵאיָנן רוֹצוֹת ֵליֵל ֵבּין ֲחִפיָפה‬ ‫ִלְטִביָלה ְלֵביָתן‪ְ 85‬לַהְדִליק ֵנרוֹת ֶשִׁמְּתָי ְראוֹת ֶשׁלּ ֹא ְיַט ְנֵּפם ְבֶּלְכָתּן וְּתֵהא ָבֶהם ֲחִציָצה‪ָ ,‬לֵכן ַמְדִליִקין ֵנרוֹת ֶשָׁלֶּהן ֵבּין‬ ‫ֲחִפיָפה ִלְטִביָלה ְבֵּבית ַהְכֶּנֶסת ֶשׁל ָנִשׁים ִאם הוּא ָסמוּ ְלֵבית ַהְטִּביָלה‪ְ ,‬וַהַשָּׁמשׁ ִמְשַׁתֵּמּשׁ ָשׁם שׁוּם ָדָּבר ִמָצּ ְרֵכי ֲאִכיָלה‬ ‫‪ְ.‬לאוֹר ֵנרוֶֹתיָה‪,‬קיח ְוָכל ֶשֵׁכּן ִאם ִהיא ַﬠְצָמהּ ְיכוָֹלה ְלִהְשַׁתֵּמּשׁ ָשׁם שׁוּם ָדָּבר ֶשֵׁתָּהֶנה בוֹ ַבַּלּ ְיָלה ְלֹצֶר ֲאִכיָלה‬ ‫ֲאָבל ֵאיָנהּ ְיכוָֹלה ְלַהְדִליק וְּלָבֵר ַﬠל ֵנרוֹת ַהְמּיָֻחִדים ְלֵבית ַהְכֶּנֶסת ֶשֶׁדֶּר ְלַהְדִליָקן ָשׁם ְבָּכל ַשָׁבּת‪ֲ ,‬אִפלּוּ ִאם ִתּ ְרֶצה‬ ‫ְלִהְשַׁתֵּמּשׁ ָצ ְרֵכי ֲאִכיָלה ְלאוָֹרן‪ְ ,‬לִפי ֶשֵׁנּרוֹת ַהָלּלוּ ֵאיָנן ֲﬠשׂוּ ִיים ְלָהִאיר וְּלִהְשַׁתֵּמּשׁ ְלאוָֹרן‪ֶ ,‬אָלּא ְלָכבוֹד ִבְּלָבד‪.‬קיט‪86,‬‬ ‫וִּמָכּל ָמקוֹם‪ ,‬יוֵֹתר טוֹב ֶשְׁבֵּליל ְטִביָלה ַיְדִליק ַהַבַּﬠל ִויָבֵר ‪.‬קכ‬ ‫אוֹ ֵתֵּל ֵבּין ֲחִפיָפה ִלְטִביָלה ְלֵביָתהּ ְלַהְדִליק ָשׁם‪ְ ,‬וָכל ֶשֵׁכּן ִאם ֶאְפָשׁר ֶשָׁתֹּחף ְבֵּביָתהּ ֶשֶׁזּה יוֵֹתר טוֹב‪ְ 87.‬וִאם ִאי(‬ ‫ֶאְפָשׁר ְבָּכל ֵאֶלּה‪ַ – 88‬תְּדִליק וְּתָבֵר ֹקֶדם ֶלְכָתּהּ ְלֵבית ַהְטִּביָלה )ב( ְוַתְתֶנה ֶשֵׁאיָנהּ ְמַקֶבֶּלת ַשָׁבּת ְבַּהְדָלָקה‬ ‫‪).90‬זוֹ‪,‬קכא‪ֶ 89,‬שְׁתַּנאי ֶזה מוִֹﬠיל ִבְּמקוֹם ַהֹצֶּר ְכּמוֹ ֶשִׁנְּתָבֵּארקכב‬ ‫ְוֵכן ַתֲּﬠֶשׂה ְכֶּשֵׁיּשׁ ֻחָפּה ְבֶּﬠֶרב ַשָׁבּת וְּצ ִריָכה ֵליֵל ְלָשׁם ְוִתְתַאֵחר ָשׁם ַﬠד ַאַחר ְשִׁקיַﬠת ַהַחָמּה‪ְ ,‬וִאי ֶאְפָשׁר ָלהּ ֶשְׁתַּקֵבּל‬ ‫‪ַ.‬שָׁבּת ֹקֶדם ֶלְכָתּהּ ְלָשׁם‪ֲ) – 91‬אַזי ַתְּדִליק וְּתָבֵר ְוַתְתֶנה ֶשֵׁאיָנהּ ְמַקֶבֶּלת ַשָׁבּת ְבַּהְדָלָקה זוֹ‬ ‫וִּמָכּל ָמקוֹם‪ֵ ,‬אין ָלהּ ְלַהְתנוֹת ְתַּנאי ֶזה ֶאָלּא ִאם ֵכּן ַהַבַּﬠל‪ְ 92‬יַקֵבּל ָﬠָליו ַשָׁבּת ִמָיּד ָסמוּ ְלַהְדָלָקָתהּ‪,‬קכג‪ְ 93,‬דֵּכיָון‬ ‫ֶשִׁהיא ֵאיָנהּ ְמַקֶבֶּלת ְלַאְלַתּר ְלַאַחר ַהְדָלָקָתהּ‪ֶ ,‬שְׁצּ ִריָכה ִלְשׁהוֹת ַה ְרֵבּה ַבֲּחִפיָפָתהּ אוֹ ְבֶּלְכָתּהּ ְלֻחָפּה‪ִ ,‬אם ֵכּן ִאם ַגּם‬ ‫ַהַבַּﬠל ל ֹא ְיַקֵבּל ְלַאְלַתּר – ִיְצָטֵר ְלַכבּוֹת ַהֵנּר ְוַלֲחזוֹר וְּלַהְדִליקוֹ ָסמוּ ְלַקָבַּלת ַשָׁבּת ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלהקכד‪94,‬‬ ‫‪ְ ).‬ו ִנְמָצא ֶשֵׁבּ ְרָכה ְלַבָטָּלה‬ ‫ֲאָבל ֵאין ָלהּ ְלַהְדִליק ְלַכְתִּחָלּה ֹקֶדם ֶלְכָתּהּ ְבּל ֹא ְבָרָכה‪ ,‬וְּבבוָֹאהּ ֵמַהְטִּביָלה ִמֶשָּׁחֵשָׁכה אוֹ ֵמַהֻחָפּה ִתְּפרוֹשׂ ָיֶדיָה ִלְפֵני‬ ‫ַהֵנּרוֹתקכה וְּלָבֵר ָאז ֹקֶדם ֶשֵׁתָּהֶנה ְלאוָֹרן‪ְ ,‬וֵכן ִאם ַדְּﬠָתּהּ ָלב ֹא ֵמַהֻחָפּה ְבֵּבין ַהְשָּׁמשׁוֹת‪ֵ – 95‬אין ָלהּ ִלְסמוֹ ַﬠל ֶזה‬ ‫ֶשׁלּ ֹא ְלַהְדִליק ֹקֶדם ֶלְכָתּהּ ְוֶשְׁתַּצֶוּה ְלָנְכ ִרי ְלַהְדִליק ְכֶּשָׁתּב ֹא ְבֵּבין ַהְשָּׁמשׁוֹתקכו‪ְ 96,‬וֶשְׁתָּבֵר ִהיא ַﬠל ְיֵדי ְפּ ִריַשׂת ָיֶדיָה‬ ‫ִמָיּד ַאַחר ַהְדָלַקת ַהָנְּכ ִרי‪ֶ ,‬שׁלּ ֹא ֵתָּהֶנה ְלאוָֹרן ַﬠד ַאַחר ִבּ ְרָכָתהּ‪ְ ,‬לִפי ֶשַׁהֵאי ְתָּבֵר " ְוִצָוּנוּ ְלַהְדִליק" ְוֵהן דּוְֹלקוֹת ְכָּבר‬ ‫ִמֹקֶּדם ְלֵכן‪ ,‬אוֹ ַﬠל ְיֵדי ַהָנְּכ ִרי‪.‬קכז)ג(‬ ‫וִּמָכּל ָמקוֹם‪ְ ,‬בִּדיֲﬠַבד ֶשָׁשְּׁכָחה ‪ְ 97‬ול ֹא ִהְדִליָקה‪ֹ 98‬קֶדם ֵבּין ַהְשָּׁמשׁוֹת )ד( ְו ִנְזְכָּרה ְבֵּבין ַהְשָּׁמשׁוֹת – ֵישׁ ְלַהִתּיר ָלהּ‬ ‫ְלַצוּוֹת ְלָנְכ ִרי ְלַהְדִליק ְוֶשְׁתָּבֵר ִהיא ֹקֶדם ֶשֵׁתָּהֶנה ְלאוָֹרןקכח‪ְ) 99,‬דֵּכיָון ֶשִׁﬠַקּר ִמְצַות ַהְדָלַקת ֵנר ַשָׁבּת ֵאיָנהּ‬ ‫ַהַהְדָלָקה ִבְּלָבד‪ֶ ,‬אָלּא ַהֲהָנָאה ְוַהַתְּשִׁמישׁ ְלאוָֹרהּ ִהיא ִﬠַקּר ַהִמְּצָוה‪,‬קכט ֶאָלּא ֶשַׁהַהְדָלָקה ִהיא ַהְתָחָלה ַוֲהָכָנה ְלִמְצָוה‬ ‫זוֹ‪ְ ,‬וָלֵכן ְמָב ְרִכים ָﬠֶליָה‪ְ ,‬וזוֹ ֶשָׁשְּׁכָחה ְול ֹא ֵב ְרָכה ִבְּתִחַלּת ַהִמְּצָוה – ְיכוָֹלה ְלָבֵר ‪ֹ 100‬קֶדם ִﬠַקּר ַהִמְּצָוה‪ְ ,‬דַּה ְינוּ ֹקֶדם‬ ‫ֶשֵׁתָּהֶנה ְלאוָֹרן(‪101.‬‬

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Shulchan Aruch: Chapter 263 - Who Should Kindle; [Reciting Shabbos ...

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https://www.chabad.org/library/article_cdo/aid/3447046/jewish/Shulcha...

‫ ֶשֶׁזּהוּ ִﬠַקּר ַהִמְּצָוה‬102,‫ ל ֹא ְתַצֶוּה ְלַהְדִליק ֶאָלּא ֵנר ֶאָחדקל ַﬠל ַהֻשְּׁלָחן‬,‫וִּמָכּל ָמקוֹם‬. (‫ ֶשֵׁמַּאַחר ֶשַׁהָנִּשׁים ִנְזָהרוֹת ְמֹאד ִבְּבָרָכה זוֹ‬103,‫קלא‬,‫ֲאָבל ֵנר ֶאָחד ֶאְפָשׁר ְלַהִתּיר ָלהּ ַאף ִאם ֵישׁ ָשׁם ְכָּבר ֵנר ָדּלוּק‬ ‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן רס"אקלב‬,‫ ְבֵּבין ַהְשָּׁמשׁוֹת‬104‫)– ֲהֵרי ֶזה ְכֹּצֶר ָגּדוֹל ֶשִׁהִתּירוּ בוֹ ְשׁבוּת‬: 12 A blind woman105 may also recite a blessing over a Shabbos light, because she also benefits from lights, as explained in sec. 69[:9].106 Nevertheless, if she has a husband who is sighted, her husband should recite the blessing.107 If she is eating together with others who recited a blessing [when they] kindled [Shabbos lights], she should not recite a blessing,108 because there is no mitzvah for a woman to kindle [a light] aside from the added happiness [one derives from additional light], as explained above.109 And [because she is blind, she] does not derive any happiness from the light [she kindles].110 ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן‬,‫ ֶשֲׁהֵרי ִהיא ֶנֱהֵנית ַגּם ֵכּן ִמְמּאוֹרוֹת‬,‫ ְיכוָֹלה ַגם ֵכּן ְלָבֵר ַﬠל ֵנר ַשָׁבּת‬105‫יב סוָּמא‬ 107.‫ ִאם ֵישׁ ָלהּ ַבַּﬠל ִפֵּקַּח – ְיָבֵר ַהַבַּﬠל‬,‫ וִּמָכּל ָמקוֹם‬106,‫קלג‬.‫ס"ט‬ ‫ ֶשֲׁהֵרי ָאז ֵאין ִמְצָוה ְבַּהְדָלָקה זוֹ ֶאָלּא‬108, ‫ַא ִאם אוֶֹכֶלת ְבֻּשְׁלָחן ֶאָחד ִﬠם ֲאֵח ִרים ֶשֵׁבּ ְרכוּ ְוִה ְדִליקוּ – ֵאין ָלהּ ְלָבֵר‬ 110,‫קלה‬:‫ ְוָלהּ ֵאין ִשְׂמָחה ְכָּלל ֵמאוֹר ַהֵנּר‬109,‫קלד‬,‫ִמשּׁוּם ִשְׂמָחה ְיֵתָרה ְכּמוֹ ֶשִׁנְּתָבֵּאר ְלַמְﬠָלה‬ 13 As an initial preference, it is a mitzvah to make long candles111 that will burn until nightfall.112 Nevertheless, if one made short candles that do not burn until nightfall,113 the blessing is not considered as having been recited in vain, since one eats by their light and derives benefit from them during the Shabbos meal.114 When, however, one does not eat by their light, e.g., he eats in a courtyard, as will be explained in sec. 273[:12],115 if [the candles] do not burn until nightfall, he will have recited a blessing in vain.116 [This would not be true were they to burn until nightfall] when he would benefit from them as he returns to his home, by not stumbling over a piece of wood or a stone [due to] the dimness and darkness [of] night. Nevertheless, if the situation is such that there was some darkness in one place [in his home] near nightfall117 were [the Shabbos lights] not burning, and he made use of their light118 in that place for a purpose, there is no prohibition [against reciting a blessing over the Shabbos lights]. 112.‫ ֶשַׁיְּדִליקוּ ַﬠד ַהַלּ ְיָלה‬111‫יג ִמְצָוה ַלֲﬠשׂוֹת ְלַכְתִּחָלּה ֵנרוֹת ֲאֻרִכּים‬ ‫ ֶשֵׁכּיָוןקלו ֶשָׁאַכל ְלאוָֹרן‬,‫ – ֵאין ַכּאן ְבָּרָכה ְלַבָטָּלה‬113‫ ִאם ָﬠָשׂה ֵנרוֹת ְקַט ִנּים ֶשֵׁאיָנן דּוְֹלִקים ַﬠד ַהַלּ ְיָלה‬,‫וִּמָכּל ָמקוֹם‬ 114,‫קלז‬.‫ְוֶנֱהָנה ֵמֶהן ִבְּסֻﬠַדּת ַשָׁבּת‬ ,‫ ִאם ֵאיָנן דּוְֹלקוֹת ַﬠד ַהַלּ ְיָלה‬115,‫קלח‬,‫ ְוַﬠל ֶדֶּר ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן רע"ג‬,‫ ְכּגוֹן ֶשָׁאַכל ֶבָּחֵצר‬,‫ֲאָבל ִאם ל ֹא ָאַכל ְלאוָֹרן‬ 116,‫קמ‬.‫ֶשָׁאז הוּא ֶנֱהֶנה ֵמֶהן ַבֲּחָזָרתוֹ ַלַבּ ִית ֶשׁלּ ֹא ִיָכֵּשׁל ְבֵּﬠץ ָוֶאֶבן ְבִּאישׁוֹן ֲאֵפָלה ְוַל ְיָלהקלט – ֲהֵרי ֵבַּר ְלַבָטָּלה‬ ‫ ִאם ל ֹא ָהיוּ דוְֹלקוֹת ָשׁם ְוִהְשַׁתֵּמּשׁ‬117‫ ִאם הוּא ְבִּﬠ ְנָין ֶשָׁהָיה ָשׁם ְקָצת ֹחֶשׁ ְבֵּאיֶזה ָמקוֹם ָסמוּ ַלֲחֵשָׁכה‬,‫וִּמָכּל ָמקוֹם‬ ‫קמא‬:‫ – ֵאין ְבֶּזה ִאסּוּר‬118‫ָשׁם ְבּאוֹתוֹ ָמקוֹם שׁוּם ָדָּבר ְלאוָֹרן‬ 14 When a person kindled a light in a place that is not used at all on Shabbos,and thus he was not obligated to kindle a light there, and then took this burning light and placed it in a location that is used [on Shabbos], he does not fulfill his obligation with this light. [The rationale is that] when it was lit, it was located in a place that would not be used on Shabbos. Accordingly, it is not evident that it was kindled in honor of the Shabbos. [Thus,] if he recited a blessing over its kindling, he is considered to have recited a blessing in vain.

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One may, however, recite a blessing and kindle a Shabbos light in a place that is used on Shabbos, even though it is not used in connection with matters associated with eating, provided it is [kindled in] his room or a room designated for him. [This ruling applies] whether he sets down the light [to] burn there or even when he sets it down afterward119 in another place that he does not use at all on Shabbos and kindles another light [in his designated room]. He is not considered to have recited a blessing in vain, since the light on which he recited the blessing was set down for a short time here, in a place where he is obligated to place a light on Shabbos. Nevertheless, as an initial preference, one should be meticulous in reciting the blessing on [Shabbos] lights that were already placed on the table [on which one eats] and not on other lights, even those that are within the home, and even when one desires afterward to place those lights on the table. [The rationale is that] the primary element of the mitzvah is the lights that are on the table by whose light the meal is eaten. It is fitting that the blessing be recited on the lights positioned in the place where the primary element of the mitzvah [is fulfilled]. Nevertheless, it is sufficient that there be one light – (or two, one recalling [the command] “Remember” and one recalling [the command] “Observe”)120 – placed there. If, however, there are many women in one house, they may – [even] as an initial preference – recite the blessing [on the lights they kindle] in other places, as long as that place is used on Shabbos, even if it is not used for a purpose associated with eating, provided [the place is] a room designated for her or for her husband. If the room is not designated for her, she may not kindle [the Shabbos lights] there, unless it is used for a purpose associated with eating.121 [She may recite the blessing] even if [she and her husband] do not use it at all, but the host and the members of his household, or even other people, use it for a purpose associated with eating. ‫קמג ְוַאַחר ָכּ ָנַטל ֵנר ֶזה‬,‫יד ִאם ִהְדִליק ֵנרקמב ְבָּמקוֹם ֶשֵׁאין ִמְשַׁתְּמִּשׁין בּוֹ ְכּלוּם ְבַּשָׁבּת ֶשֵׁאינוֹ ַחָיּב ְלַהְדִליק ָשׁם ֵנר‬ ‫קמד ְדֵּכיָון ֶשְׁבָּשָׁﬠה ֶשִׁהְדִליקוֹ ָהָיה ְבָּמקוֹם ֶשֵׁאין‬,‫ַהָדּלוּק ְוִהִנּיחוֹ ְבָּמקוֹם ֶשִׁמְּשַׁתְּמִּשׁים בּוֹ – ל ֹא ָיָצא ְיֵדי חוָֹבתוֹ ְבֵּנר ֶזה‬ ‫קמה ְוִאם ֵבַּר ַﬠל ַהְדָלָקתוֹ – ֲהֵרי זוֹ ְבָּרָכה ְלַבָטָּלה‬.‫ִמְשַׁתְּמִּשׁים בּוֹ ְבַּשָׁבּת – ֵאינוֹ ִנָכּר ֶשֻׁהְדַלק ִלְכבוֹד ַהַשָּׁבּת‬. ‫ ִאם הוּא‬,‫ ַאף ַﬠל ִפּי ֶשֵׁאין ִמְשַׁתְּמִּשׁים ָשׁם ָצ ְרֵכי ֲאִכיָלה‬,‫ֲאָבל ָיכוֹל ְלָבֵר וְּלַהְדִליק ְבָּמקוֹם ֶשִׁמְּשַׁתְּמִּשׁין בּוֹ ְבַּשָׁבּת‬ ‫ ֲאִפלּוּ ְבָּמקוֹם ֶשֵׁאין ִמְשַׁתְּמִּשׁים בּוֹ‬119  ‫ ֵבּין ֶשַׁיִּנּיֶחנּוּ ַאַחר ָכּ‬,‫ ֵבּין ֶשַׁיּ ִנּיֶחנּוּ דּוֵֹלק ָשׁם‬,‫ אוֹ ֶשׁהוּא ְמיָֻחד לוֹ‬,‫ֶחֶדר ֶשׁלּוֹ‬ ‫קמו ְדֵּכיָון ֶשַׁהֵנּר ֶשֵׁבַּר ָﬠָליו ָהָיה ֻמָנּח ָשָׁﬠה מוֶּﬠֶטת ָכּאן ְבָּמקוֹם ַהַחָיּב ְבֵּנר ַשָׁבּת‬,‫ ְוַיְדִליק ַכּאן ֵנר ַאֵחר‬,‫ְכּלוּם ְבַּשָׁבּת‬ ‫קמז‬.‫– ֵאין ַכּאן ְבָּרָכה ְלַבָטָּלה‬ ‫ ְול ֹא ַﬠל ְשָׁאר ַהֵנּרוֹת ֲאִפלּוּ אוָֹתן‬,‫ ְלַכְתִּחָלּה ֵישׁ ִלָזֵּהר ְלָבֵר ַﬠל אוָֹתן ַהֵנּרוֹת ֶשֵׁהן ְכָּבר ַﬠל ַהֻשְּׁלָחן‬,‫וִּמָכּל ָמקוֹם‬ ‫ ְלִפי ֶשִׁﬠַקּר ַהִמְּצָוה ֵהן ַהֵנּרוֹת ֶשַׁﬠל ַהֻשְּׁלָחן‬119,‫קמח ַוֲאִפלּוּ רוֶֹצה ְלַה ִנּיָחן ַאַחר ָכּ ַﬠל ַהֻשְּׁלָחן‬,‫ֶשְׁבּתוֹ ַהַבּ ִית‬ ‫ ַדּי ָשׁם ְבֵּנר‬,‫ וִּמָכּל ָמקוֹם‬.‫קמט ְוָראוּי ֶשְׁתֵּהא ַהְבָּרָכה ַﬠל אוָֹתן ַהֻמָּנִּחים ְבָּמקוֹם ֶשׁהוּא ִﬠַקּר ַהִמְּצָוה‬,‫ֶשׁאוְֹכִלין ְלאוָֹרן‬ 120.(‫ֶאָחדקנ )אוֹ ב' ֵנרוֹת ְכֶּנֶגד "ָזכוֹר" ְו"ָשׁמוֹר"קנא‬ ‫ וִּבְלָבד ֶשְׁיֵּהא ָמקוֹם ֶשִׁמְּשַׁתְּמִּשׁים‬,‫ֲאָבל ִאם ֵישׁ ָנִשׁים ַרבּוֹת ְבַּב ִית ֶאָחד – ְיכוֹלוֹת ְלָבֵר ְלַכְתִּחָלּה ַגּם ִבְּשָׁאר ְמקוֹמוֹת‬ ‫ ְוִאם ֵאינוֹ ְמיָֻחד ָלהּ‬.‫ ִאם הוּא ֶחֶדר ַהְמּיָֻחד ָלהּ אוֹ ְלַבְﬠָלהּ‬,‫קנב ַאף ַﬠל ִפּי ֶשֵׁאין ִמְשַׁתְּמִּשׁים בּוֹ ָצ ְרֵכי ֲאִכיָלה‬,‫בּוֹ ְבַּשָׁבּת‬ ,‫ ַאף ַﬠל ִפּי ֶשֵׁהם ֵאין ִמְשַׁתְּמִּשׁים ָשׁם ְכּלוּם‬121,‫– ֵאיָנהּ ְיכוָֹלה ְלַהְדִליק ָשׁם ֶאָלּא ִאם ֵכּן ִמְשַׁתְּמִּשׁים ָשׁם ָצ ְרֵכי ֲאִכיָלה‬ ‫קנג‬:‫ ִמְשַׁתְּמִּשׁים ָשׁם ָצ ְרֵכי ֲאִכיָלה‬,‫ אוֹ ֲאִפלּוּ ֲאֵח ִרים‬,‫ֶאָלּא ַבַּﬠל ַהַבִּית וְּבֵני ֵביתוֹ‬ 15 (When does the above apply? When she eats from her own resources.122 If, however, she is dependent on the table of the master of the house, she may not recite a blessing there unless the room is designated for her or her husband. If [a room was] not [designated for her or for her husband], she is not obligated at all to kindle [a Shabbos light] there. For the obligation of a Shabbos light is [then] not incumbent upon her at all, because she is considered as one of the members of the 12/14/2020, 12:46 PM

Shulchan Aruch: Chapter 263 - Who Should Kindle; [Reciting Shabbos ...

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host’s household and is covered by his [Shabbos] light. [This ruling applies] even if the host instructs her to kindle [a Shabbos light] and appoints her as his agent [to kindle a Shabbos light there] on his behalf, fulfilling the obligation incumbent upon him, because he will use that room on Shabbos. [Indeed, it applies] even if he uses it for a purpose associated with eating and even if he or some of the members of his household eat there. Nevertheless, since [the host] or his wife [kindled a Shabbos light and] recited the blessing in another room [within the home], this blessing covers all the rooms in which he is obligated to kindle [a Shabbos light], as explained above.123 As such, even his agent may not recite a blessing in [those other rooms]. There are authorities who differ with this [ruling and allow a woman who is a guest to kindle a Shabbos light with a blessing]. In these countries, it has become the widespread custom [to follow this latter view].124 ‫ ֲאָבל ִאם ִהיא ְסמוָּכה )ה( ַﬠל ֻשְׁלַחן ַבַּﬠל ַהַבּ ִית – ֵאיָנהּ ְיכוָֹלה‬122,‫טו )ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשׁאוֶֹכֶלת ִמֶשָּׁלּהּ‬ ‫ ֶשֵׁאין ִחיּוּב ֵנר ַשָׁבּת‬,‫ ֶשִׁאם ל ֹא ֵכן ֵאיָנהּ ַחֶיֶּבת ְכָּלל ְלַהְדִליק ָשׁם‬,‫ ֶאָלּא ִאם ֵכּן ַהֶחֶדר ְמיָֻחד ָלהּ אוֹ ְלַבְﬠָלהּ‬,‫ְלָבֵר ָשׁם‬ ‫קנד‬.‫ ְלִפי ֶשִׁהיא ִבְּכַלל ְבֵּני ֵביתוֹ ֶשׁל ַבַּﬠל ַהַבּ ִית ְו ִנְפֶטֶרת ְבֵּנרוֹ‬,‫ָחל ָﬠֶליָה ְכָּלל‬ ‫ ְלִפי ֶשִׁמְּשַׁתֵּמּשׁ‬,‫ְוַאף ִאם ַבַּﬠל ַהַבּ ִית ְמַצֶוּה ָלהּ ְלַהְדִליק ְועוֶֹשׂה אוָֹתהּ ָשִׁליַח ְלָפְטרוֹ ֵמִחיּוּבוֹ ֶשׁהוּא ַחָיּב ְלַה ְדִליק ָשׁם‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשׁהוּא‬,‫ ַוֲאִפלּוּ ִאם הוּא אוֹ ִמְקָצת ְבֵּני ֵביתוֹ אוְֹכִלים ָשׁם‬,‫ ֲאִפלּוּ ִמְשַׁתֵּמּשׁ ָשׁם ָצ ְרֵכי ֲאִכיָלה‬,‫ָשׁם ְבַּשָׁבּת‬ – 123,‫אוֹ ִאְשׁתּוֹ ֵבּ ְרכוּ ְבָּמקוֹם ֶאָחד ְו ִנְפַטר ִבְּבָרָכה זוֹ ְלָכל ַהֲחָד ִרים ֶשַׁחָיּב ְלַהְדִליק ָשׁם ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלהקנה‬ ‫קנו‬.‫ִאם ֵכּן ַגּם ְשׁלוּחוֹ ֵאינוֹ ָיכוֹל ְלָבֵר ָשׁם‬ 124:(‫קנז ְוֵכן ִנְתַפֵּשּׁט ַהִמּ ְנָהג ִבְּמִדינוֹת ֵאלּוּקנח‬.‫ְוֵישׁ חוְֹלִקים ַﬠל ֶזה‬ 16 Even when the congregation has not yet recited the [Evening] Service, if a person precedes them and recites the Shabbos Evening Service while it is still day,125 he is considered to have accepted Shabbos and is forbidden to perform labors [prohibited on Shabbos].126 Even when he states explicitly that he does not yet desire to accept [Shabbos], his statement is of no consequence, since he has already mentioned the theme of the day in the Shemoneh Esreh.127 ‫ – ָחל ָﬠָליו ַקָבַּלת‬125‫ ִאם ָקַדם ַהָיִּחיד ְוִהְתַפֵּלּל ַﬠ ְרִבית ֶשׁל ַשָׁבּת ִמְבּעוֹד יוֹם‬,‫טז ַאף ַﬠל ִפּי ֶשׁלּ ֹא ִהְתַפְּללוּ ַהָקָּהל ֲﬠַד ִין‬ 126,‫קנט‬.‫ ְוָאסוּר ַבֲּﬠִשַׂיּת ְמָלאָכה‬,‫ַהַשָּׁבּת‬ ‫ ֵכּיָון ֶשִׁהְזִכּיר ְכָּבר ִﬠ ְנָינוֹ ֶשׁל יוֹם‬,‫ֲאִפלּוּ ִאם אוֵֹמר ְבֵּפרוּשׁ ֶשֵׁאינוֹ רוֶֹצה ְלַקֵבּל ֲﬠַד ִין – ֵאין ֶזה מוִֹﬠיל ְכּלוּם‬ 127,‫קס‬:‫ַבְּתִּפָלּה‬ 17 If the majority of the congregation accepted Shabbos, the remainder of the congregation is drawn after them, [even] against their will.128 They are forbidden to perform labors [prohibited on Shabbos],129 even though they were not in the synagogue when Shabbos was accepted and even if they explicitly state that they do not yet desire to accept Shabbos. ‫ ַאף‬129,‫ ַוֲאסוּ ִרים ִבְּמָלאָכה‬128,‫יז ִאם ֹרב ַהָקָּהל ִקְבּלוּ ֲﬠֵליֶהם ַשָׁבּת – ַהִמּעוּט ִנְמָשִׁכים ַאֲחֵריֶהם ְבַּﬠל ָכּ ְרָחםקסא‬ ‫קסג‬:‫קסב ַוֲאִפלּוּ אוְֹמ ִרים ְבֵּפרוּשׁ ֶשֵׁאיָנם רוִֹצים ְלַקֵבּל ַשָׁבּת ֲﬠַד ִין‬,‫ַﬠל ִפּי ֶשׁלּ ֹא ָהיוּ ְבֵּבית ַהְכֶּנֶסת ֵאֶצל ַקָבַּלת ַשָׁבּת‬ 18 Should it occur that one person has yet to prepare his Shabbos food at the time the community desires to recite Barchu,130 [the community] should wait for him (as an act of pious conduct).131 If, however, it is close to bein hashmashos, they should not wait.132

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‫ – ֵישׁ ָלֶהם ְלַהְמִתּין ָﬠָליו‬130"‫יח ְוִאם ֵאַרע ֶשֶׁאָחד ל ֹא ִתֵקּן ֲﬠַדִין ַמֲאָכלוֹ ְלַשָׁבּת ְכֶּשַׁהִצּבּוּר רוִֹצים לוַֹמר "ָבּ ְרכוּ‬ 132,‫קסד‬:‫ ְוִאם הוּא ָסמוּ ְלֵבין ַהְשָּׁמשׁוֹת – ַאל ַיְמִתּינוּ‬131.(‫)ִמִמַּדּת ֲחִסידוּת‬ 19 If, however, the majority of the community was not in the synagogue, they are not drawn after the minority.133 When there are many synagogues in a city,134 those who pray in one [synagogue]135 are not drawn after those who pray in the others, even though those who pray there [i.e., in that one synagogue,] are a minority when compared to the others. (When an individual was not in a synagogue when they accepted Shabbos, even if he is always accustomed to praying there,if the majority of the city136 did not accept Shabbos yet, license may be granted for him to perform labors [forbidden on Shabbos].)137 133.‫יט ֲאָבל ִאם ֹרב ַהָקָּהל ל ֹא ָהיוּ ְבֵּבית ַהְכֶּנֶסת – ֵאיָנם ִנְמָשִׁכים ַאַחר ַהִמּעוּט‬ ‫ ִנְמָשִׁכים ַאַחר ַהִמְּתַפְּלִלים‬135‫ – ֵאין ַהָקָּהל ַהִמְּתַפְּלִלין ְבֶּאָחד ֵמֶהם‬134‫ְוִﬠיר ֶשֵׁיּשׁ ָבּהּ ָבֵּתּי ְכֵנִסיוֹת ַה ְרֵבּה‬ ‫קסו‬.‫קסה ַאף ַﬠל ִפּי ֶשֵׁהָמּה ַהִמּעוּט ֶנֶגד ָהֲאֵח ִרים‬,‫ָבֲּאֵח ִרים‬ (‫ ִאם ֹרב‬,‫ ַאף ַﬠל ִפּי ֶשׁהוּא ָר ִגיל ְלִהְתַפֵּלּל ָתִּמיד ְבּאוֹתוֹ ֵבּית ַהְכֶּנֶסת‬,‫ְוָיִחיד ֶשׁלּ ֹא ָהָיה ְבֵּבית ַהְכֶּנֶסת ֶשִׁקְּבּלוּ ָבּהּ ַשָׁבּת‬ ‫ ל ֹא ִקְבּלוּ ֲﬠַד ִין ַשָׁבּת – ֶאְפָשׁר ְלַהִתּירוֹ ִבְּמָלאָכה‬136‫)ָהִﬠיר‬:137 20 When a person enters a town whose inhabitants have already accepted Shabbos – even though there is still much time before sunset138 – he is also bound by [the restrictions of] Shabbos.139 If he was carrying an article that was mukzteh or money on his person, he should not remove them from his person by hand. Instead, he should follow the guidelines given in sec. 266[:19]140 for someone who forgot that he [was carrying] his purse on his person on Shabbos. Consult that source. ‫ – ָחל ָﬠָליו ַהַשָּׁבּת ַגּם‬138‫ ַאף ַﬠל ִפּי ֶשֲׁﬠַד ִין ַהיּוֹם ָגּדוֹל‬,‫כ ָאָדם ֶשָׁבּא ָלִﬠיר וְּכָבר ִקְבּלוּ ַאְנֵשׁי ָהִﬠיר ַשָׁבּת ֲﬠֵליֶהם‬ ‫קסז ֶאָלּא ַיֲﬠֶשׂה ְכּמוֹ‬,‫ ְוִאם ָהָיה ָﬠָליו שׁוּם ֵחֶפץ ֻמְקֶצה אוֹ ָמעוֹת – ל ֹא ְיַטְלְטֶלנּוּ ְבָּיָדיו ַלֲהִסירוֹ ִמֶמּנּוּ‬139.‫ֵכּן‬ ‫ ְוַﬠֵיּן ָשׁם‬,‫ ְבִּמי ֶשָׁשַּׁכח ִכּיסוֹ ָﬠָליו ְבַּשָׁבּת‬140,‫ֶשׁ] ִיּ[ְתָבֵּאר ְבִּסָמּן רס"וקסח‬: 21 [The following rules apply when] on a cloudy day, a person erred and thought that night had already actually141 fallen, and [on that basis] recited the Shabbos Evening Service. If, afterward, he realized that there was still much time before sunset – even if he recited [the Evening Service] after p’lag haminchah, which is a time appropriate for tosefes Shabbos – he must repeat the Evening Service.142 [The rationale is that] he did not intend to accept tosefes Shabbos with his prayer,143 but instead [prayed only] because [he thought] that it was [already] night. Thus, his prayer was recited in error.144 He is permitted to perform labors [forbidden on Shabbos] before he accepts Shabbos in his second prayer, since his first acceptance of Shabbos was in error and [thus] of absolutely no consequence. ‫ ְוִהְתַפֵּלּל ַﬠ ְרִבית ֶשׁל ַשָׁבּת ְוַאַחר ָכּ נוַֹדע לוֹ ֶשׁעוֹד‬141‫כא ִמי ֶשָׁטָּﬠה ְבּיוֹם ַהְמֻּﬠָנּן ְוסוֵֹבר ֶשׁהוּא )ו( ֲחֵשָׁכה ַמָמּשׁ‬ ‫קסט ַאף ַﬠל ִפּי ֶשְׁכֶּשִׁהְתַפֵּלּל ָהָיה ִמְפַּלג ַהִמּ ְנָחה וְּלַמְﬠָלה ֶשׁהוּא ְזַמן ָהָראוּי ְלתוֶֹסֶפת ַשָׁבּתקע – ָצ ִרי הוּא‬,‫ַהיּוֹם ָגּדוֹל‬ ,‫ ֶאָלּא ִמְפֵּני ֶשׁהוּא ַל ְיָלה‬,‫ ִמְפֵּני ַקָבַּלת תּוֶֹסֶפת ַשָׁבּת‬143‫ ֵכּיָון ֶשׁהוּא ל ֹא ִנְתַכֵּוּן ִבְּתִפָלּתוֹ‬142,‫ַלֲחזוֹר וְּלִהְתַפֵּלּל ַﬠ ְרִבית‬ ‫ ְלִפי ֶשַׁקָּבָּלה ָה ִראשׁוָֹנה ָה ְיָתה‬,‫ וֻּמָתּר לוֹ ַלֲﬠשׂוֹת ְמָלאָכה ֹקֶדם ַקָבַּלת ַשָׁבּת ִבְּתִפָלּה ַהְשּׁ ִנָיּה‬144,‫ַוֲהֵרי ִהְתַפֵּלּל ְבָּטעוּת‬ ‫ְבָּטעוּת ְוֵאיָנהּ ֲחשׁוָּבה ְכּלוּם‬: 22 In which instance does the above apply? With regard to the prayers of individuals. When, by contrast, a community erred on a cloudy day and recited the 12/14/2020, 12:46 PM

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Shabbos Evening Service when there was still much time before sunset, they are not required to repeat their prayers,145 as long as they prayed after p’lag haminchah.146The rationale is that a community should not be overburdened. Since they are not required to repeat their prayers, they are bound by their acceptance of Shabbos in this first prayer service and are forbidden to perform labors [prohibited on Shabbos].147 Nevertheless, [in such a situation,] if a minority [of the community] had yet to accept the Shabbos, they are not drawn after the majority, for the acceptance of Shabbos by the majority of the community was in error. There are authorities who differ with this [ruling] and maintain that even if the entire community accepted the Shabbos in error, their acceptance [of Shabbos] is of no consequence since it was made in error. [Consequently,] they are all permitted to perform labors [prohibited on Shabbos even though they are not required to repeat their prayers. [Leniency was granted with regard to prayer] since a community should not be overburdened [with having to repeat their prayers]. Nevertheless, their acceptance [of Shabbos] is of no consequence since it was made in error. One may rely on their words in a situation of necessity. – ‫ ֲאָבל ִצבּוּר ֶשָׁטּעוּ ְבּיוֹם ַהְמֻּﬠָנּן ְוִהְתַפְּללוּ ַﬠ ְרִבית ֶשׁל ַשָׁבּת ְבּעוֹד ַהיּוֹם ָגּדוֹל‬,‫כב ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ִבּ ְיִחיִדים‬ ‫ ְלִפי ֶשֵׁאין ַמְט ִריִחין‬146,‫קעב‬,‫ ִאם ְכֶּשִׁהְתַפְּללוּ ָהָיה ִמְפַּלג ַהִמּ ְנָחה וְּלַמְﬠָלה‬145,‫ֵאיָנם ְצ ִריִכים ַלֲחזוֹר וְּלִהְתַפֵּלּלקעא‬ ‫ ַוֲאסוּ ִרים‬,‫קעג ְוֵכיָון ֶשֵׁאיָנם ְצ ִריִכים ַלֲחזוֹר וְּלִהְתַפֵּלּל – ָחל ֲﬠֵליֶהם ַקָבַּלת ַהַשָּׁבּת ֶשַׁבְּתִּפָלּה ָה ִראשׁוָֹנה‬.‫ַﬠל ַהִצּבּוּר‬ ‫ ֵכּיָון ֶשַׁקָּבַּלת ָהֹרב‬,‫ ִאם ֵישׁ ִמעוּט ֶשׁלּ ֹא ִקְבּלוּ ֲﬠַד ִין ַשָׁבּת – ֵאיָנן ִנְמָשִׁכים ַאַחר ָהֹרב‬,‫ וִּמָכּל ָמקוֹם‬147,‫קעד‬.‫ִבְּמָלאָכה‬ (‫קעה)ז‬.‫ָהְיָתה ְבָּטעוּת‬ ‫ ֶשַׁאף ִאם ָכּל ַהִצּבּוּר ִקְבּלוּ ְבָּטעוּת – ֻמָתּ ִרים ֻכָּלּם ִבְּמָלאָכה ַאף ַﬠל ִפּי ֶשֵׁאיָנם‬,‫ְוֵישׁ חוְֹלִקין ַﬠל ֶזהקעו ְואוְֹמ ִרים‬ ‫ ְוֵישׁ ִלְסמוֹ ַﬠל‬.‫ ֵכּיָון ֶשִׁהיא ְבָּטעוּת‬,‫ ֲאָבל ַקָבָּלָתם ֵאיָנהּ ְכּלוּם‬,‫ ְלִפי ֶשֵׁאין ַמְט ִריִחין ֲﬠֵליֶהם‬,‫ְצ ִריִכים ַלֲחזוֹר וְּלִהְתַפֵּלּל‬ ‫ִדְּבֵריֶהם ִאם ְצ ִריִכים ְלָכ‬: 23 When a person tarried and did not recite the Afternoon Service on Friday until after the congregation accepted Shabbos, i.e., they recited Barchu,148he should not recite the Afternoon Service in that synagogue at the same time that the congregation is [then] reciting the Evening Service.149 Since they have already accepted the holiness of the day, he should not treat it as an ordinary time in their presence [by reciting weekday prayers]. Instead, he150 should go outside the synagogue151 and recite the weekday Afternoon Service there.152 [The above applies] provided he did not respond to Barchu with the congregation. If, however, he did respond, he is considered to have accepted Shabbos. He is thus forbidden to recite the weekday Afternoon Service.153 Instead, he should recite the [Shabbos] Evening Service twice, as is the ruling with regard to a person who erred and did not recite the Afternoon Service on Friday, as explained in sec. 108[:14].154 ‫ – ל ֹא ִיְתַפֵּלּל ִמ ְנָחה‬148"‫ ְדַּה ְינוּ ֶשָׁאְמרוּ "ָבּ ְרכוּ‬,‫כג ִמי ֶשָׁשָּׁהה ְלִהְתַפֵּלּל ִמ ְנָחה ְבֶּﬠֶרב ַשָׁבּת ַﬠד ֶשִׁקְּבּלוּ ַהָקָּהל ַשָׁבּת‬ ,‫ ֶשֵׁמַּאַחר ֶשַׁהָקָּהל ִקְדּשׁוּ ַהיּוֹם – ֵאין לוֹ ַלֲﬠשׂוֹתוֹ ֹחל ֶאְצָלם‬149,‫ְבּאוָֹתהּ ֵבּית ַהְכֶּנֶסת ְבָּשָׁﬠה ֶשַׁהָקָּהל ִמְתַפְּלִלין ַﬠ ְרִבית‬ ‫ ֲאָבל‬,"‫ ְוהוּא ֶשׁלּ ֹא ָﬠָנה ִﬠָמֶּהם ַאַחר "ָבּ ְרכוּ‬152,‫קעז‬.‫ ְו ִיְתַפֵּלּל ָשׁם ִמ ְנָחה ֶשׁל ֹחל‬151‫ ֵיֵל חוּץ ְלֵבית ַהְכֶּנֶסת‬150‫ֶאָלּא‬ ‫קעח ְכִּדין ָטָﬠה‬,‫ ֶאָלּא ִיְתַפֵּלּל ַﬠ ְרִבית ְשַׁתּ ִים‬153,‫ִאם ָﬠָנה – ֲהֵרי ִקֵבּל ָﬠָליו ַשָׁבּת ְוָאסוּר לוֹ ְלִהְתַפֵּלּל ִמ ְנָחה ֶשׁל ֹחל‬ 154,‫קעט‬:‫ְול ֹא ִהְתַפֵּלּל ִמ ְנָחה ְבֶּﬠֶרב ַשָׁבּת ֶשִׁנְּתָבֵּאר ְבִּסָמּן ק"ח‬ 24 If [a person who had not yet recited the Afternoon Service on Friday] comes to a synagogue shortly before [the sheliach tzibbur] recites Barchu, he should begin reciting the weekday Afternoon Service, even though immediately thereafter, while

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he is in the midst of reciting the Shemoneh Esreh, the congregation will respond to Barchu and accept Shabbos. Since he began while he had license to do so,155 he need not be concerned by the fact that he will be reciting a weekday Shemoneh Esreh near them156 [when they have already accepted the Shabbos]. True, [generally speaking,] if one begins [an activity] when he has license to do so, he must begin it early enough to conclude it before the prohibition takes effect.157 If he knows that it will extend into the time when the prohibition takes effect, it is considered as if he started it when it was already forbidden, as stated in sec. 235.158 Nevertheless, in this instance, one need not be so concerned, for this prohibition against reciting a weekday Shemoneh Esreh in proximity to a congregation that is reciting the Shabbos prayers is merely a stringency. ‫ ְוַאף ַﬠל ִפּי ֶשִׁמָּיּד ְבּעוֹדוֹ ִמְתַפֵּלּל ִמ ְנָחה‬.‫כד ְוִאם ָבּא ְלֵבית ַהְכֶּנֶסת ָסמוּ ְל"ָב ְרכוּ" – ַיְתִחיל ְלִהְתַפֵּלּל ִמ ְנָחה ֶשׁל ֹחל‬ ‫ ֵכּיָון ֶשִׁהְתִחיל‬,‫ ְתִּפָלּה ֶשׁל ֹחל‬156‫י ֹאְמרוּ ַהִצּבּוּר "ָבּ ְרכוּ" ִויַקְבּלוּ ַשָׁבּת – ֵאין לוֹ ָלחוּשׁ ְבַּמה ֶשּׁהוּא ִמְתַפֵּלּל ֶאְצָלם‬ ‫ ְוַאף ַﬠל ִפּי ֶשָׁכּל ָדָּבר ֶשָׁצּ ִרי ְלַהְתִחיל ְבֶּהֵתּר ָצ ִרי ְלַהְקִדּים ָכּל ָכּ ְבִּﬠ ְנָין ֶשׁיּוַּכל ִל ְגמוֹר ֹקֶדם ֶשַׁתִּגּיַﬠ‬155,‫קפ‬.‫ְבֶּהֵתּר‬ ‫ ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן‬,‫ ֲאָבל ִאם ָידוַּﬠ ֶשׁ ִיְּמשׁוֹ תּוֹ ְשַׁﬠת ָהִאסּוּר – ֲהֵרי ֶזה ְכַּמְתִחיל ְבִּאסּוּר‬157,‫ְשַׁﬠת ָהִאסּוּר‬ ‫ ְלִפי ֶשִׁאסּוּר ֶזה ֶשׁלּ ֹא ְלִהְתַפֵּלּל ְתִּפָלּה ֶשׁל ֹחל ֵאֶצל ִצבּוּר‬, ‫ ִמָכּל ָמקוֹם ַכּאן ֵאין ְלַהְקִפּיד ָכּל ָכּ‬158,‫קפא‬,‫רל"ה‬ ‫קפב‬:‫ַהִמְּתַפֵּלּל ֶשׁל ַשָׁבּת – ֵאינוֹ ֶאָלּא ֻחְמָרא ְבָּﬠְלָמא‬ 25 When a person recited the Evening Service of Shabbos early [on Friday afternoon,] before the congregation did, he is considered to have accepted Shabbos. Nevertheless, he may tell even another Jew159 who has not yet accepted Shabbos to perform a labor [forbidden on Shabbos] on his behalf160 and he may benefit from that labor on Shabbos.161There is no prohibition at all in asking the other Jew [to perform that activity], since he is permitted [to perform it]. (Our Sages did not forbid asking a non-Jew [to perform an activity forbidden on Shabbos] even though [the non-Jew] is not commanded to observe Shabbos) unless one makes that request at a time when [the activity] is forbidden to all Jews. (See sec. 261[:3].)162 Similarly, one who delayed the recitation of the Evening Service on Saturday night or prolonged his [Shelosh Seudos] meal into the night, may ask even another Jew who already recited the [Evening] Service and recited Havdalah in his prayers to perform a labor [forbidden on Shabbos] on his behalf. He may benefit from that labor and even eat [food prepared by its performance],163 even though he will afterward still be mentioning Shabbos in the Grace after Meals.164 ‫ ַאף ַﬠל ִפּי ֶשְׁכָּבר ָחל ָﬠָליו ַקָבַּלת ַשָׁבּתקפג – ָיכוֹל‬,‫כה ִמי ֶשָׁקַּדם ְלִהְתַפֵּלּל ַﬠ ְרִבית ֶשׁל ַשָׁבּת ֹקֶדם ֶשִׁהְתַפְּללוּ ַהָקָּהל‬ ‫ וֻּמָתּר לוֹ ֵלָהנוֹת ֵמַהְמָּלאָכה‬160,‫קפד‬,‫ ֲחֵברוֹ ֶשׁלּ ֹא ִקֵבּל ֲﬠַד ִין ַהַשָּׁבּת ֶשַׁיֲּﬠֶשׂה לוֹ ְמָלאָכה‬159 ‫לוַֹמר ֲאִפלּוּ ְל ִיְשָׂרֵאל‬ ‫ ְדֵּכיָון )ח( ֶשַׁלֲּחֵברוֹ ֻמָתּר הוּא – ֵאין ַבֲּאִמיָרתוֹ ֵאָליו ִאסּוּר ְכָּללקפו ) ְול ֹא ָאְסרוּ ָהֲאִמיָרה ְלָנְכ ִריקפז‬161,‫קפה‬,‫ְבַּשָׁבּת‬ 162.(‫ ֶאָלּא ְכֶּשׁאוֵֹמר לוֹ ְבָּשָׁﬠה ָהֲאסוָּרה ְלָכל ִיְשָׂרֵאלקפח )ַﬠֵיּן ִסָמּן רס"אקפט‬,(‫ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ְמֻצֶוּה ַﬠל ַהַשָּׁבּת‬ ‫ אוֹ ֶשַׁמְּמִשׁי ְסֻﬠָדּתוֹ ַבַּלּ ְיָלה – ֻמָתּר לוֹ לוַֹמר ֲאִפלּוּ ְל ִיְשָׂרֵאל ֶשְׁכָּבר‬,‫ְוֵכן ִמי ֶשְׁמַּאֵחר ְלִהְתַפֵּלּל ַﬠ ְרִבית ְבּמוָֹצֵאי ַשָׁבּת‬ ‫ ַאף ַﬠל ִפּי ֶשַׁאַחר ָכּ ַיְזִכּיר‬163,‫קצ‬,‫ וֻּמָתּר לוֹ ֵלָהנוֹת ְוֶלֱאכוֹל ִמְמַּלאְכתּוֹ‬,‫ִהְתַפֵּלּל ְוִהְבִדּיל ַבְּתִּפָלּה ֶשַׁיֲּﬠֶשׂה לוֹ ְמָלאָכה‬ 164,‫קצא‬:‫ֲﬠַד ִין ֶשׁל ַשָׁבּת ְבִּב ְרַכּת ַהָמּזוֹן‬

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Shulchan Aruch: Chapter 264 - Laws [Pertaining to] Wick and Oil [Used...

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Shulchan Aruch: Chapter 264 - Laws [Pertaining to] Wick and Oil [Used for Shabbos Lights] By Rabbi Schneur Zalman of Liadi

SECTION 264 The Laws [Pertaining to] the Wick and the Oil [Used for the Shabbos Lights] (1-16) ‫סימן רסד ִדּיֵני ַהְפִּתיָלה ְוַהֶשֶּׁמן וּבוֹ ט"ז ְסִﬠיִפים׃‬ 1It is forbidden to make a wick for the Shabbos lights1 from a substance to which fire will not adhere2 and penetrate, but rather will hover around it in a manner that causes the flame to sputter, e.g., wool, hair, unbeaten flax, dross silk, and the like. Since these [wicks] do not burn well, we fear that one may tilt the lamp so that the oil inside it will come closer to the wick [so that] it will burn well. Thus the person will be [performing the forbidden labor] of causing a flame to burn on Shabbos. [The wicks] may, however, be made from cotton, hemp, and the like, i.e., substances to which fire will adhere and penetrate. It is better [to use] beaten flax than any other substance. ‫ ְו ִנְכָנס ְבּתוֹכוֹ ֶאָלּא ִנְסָר ְסִביָביוב‬2,‫ ִמָדָּבר ֶשָׁהאוּר ֵאינוֹ ֶנֱאָחז בּוֹא‬1‫א ָאסוּר ַלֲﬠשׂוֹת ְפִּתיָלה ְלֵנרוֹת ֶשׁל ַשָׁבּת‬ ‫ ְדֵּכיָון ֶשֵׁאיָנן דּוְֹלִקים‬,‫ה ְוַכיּוֵֹצא ָבֶהם‬,‫ וְּפֹסֶלת ֶשׁל ֶמִשׁי‬,‫ד וִּפְשָׁתּן ֶשֵׁאינוֹ ָנפוּץ‬,‫ ְוֵשָׂﬠר‬,‫ג ְכּגוֹן ֶצֶמר‬,‫ְוַהַשְּׁלֶהֶבת קוֶֹפֶצת‬ ‫ז‬.‫ו ְוִנְמָצא ַמְבִﬠיר ְבַּשָׁבּת‬,‫ָיֶפה חוְֹשִׁשׁים ֶשָׁמּא ַיֶטּה ַהֵנּר ְכֵּדי ֶשִׁיְּתָקֵרב ְמֹאד ַהֶשֶּׁמן ֶשְׁבּתוֹכוֹ ֶאל ַהְפִּתיָלה ְוִיְדַלק ָיֶפה‬ ‫ וִּפְשָׁתּה ְנפוָּצה יוֵֹתר טוָֹבה‬.‫ֲאָבל עוִֹשׂים ִמֶצֶּמר ֶגֶּפןח ְוַקַנּבּוּסט ְוַכיּוֵֹצא ָבֶהם ִמְדָּב ִרים ֶשָׁהאוּר ֶנֱאָחז ָבֶּהם ְוִנְכָנס ְבּתוָֹכם‬ ‫י‬:‫ִמֻכָּלּם‬ 2 If one kindled [lights using] a forbidden substance [as a wick], it is forbidden to use their light for any purpose, not even for a purpose that does not require any concentrated focus whatsoever,3 and [thus] one will not need to draw close to the light to [perform the task. Even so,] since these wicks do not illumine well, we are concerned that the person will tilt the lamp4 even though he uses it from a distance. In this regard, there is no difference between the lights on the [dining room] table or the other lights in the house or in the other rooms.5 [Their wicks] must all [be made] from permitted substances.6 There are authorities who maintain that if there is an acceptable [Shabbos] light made from a substance permitted [to be used for that purpose] in one place [in the house], it does not matter that all the other lights are made from forbidden substances. [Moreover, this leniency applies] even if the acceptable [Shabbos] light is burning alone in one room. Since the person is required to have an acceptable light in one place, this will serve him as a distinguishing factor and a reminder regarding this matter, and he will not tilt [any other light].7 If [the light] is necessary for Shabbos, it is permitted to rely on their words after the fact and it is permitted to use the light [of such wicks]. All authorities agree that if one acceptable light is [burning] together with an unacceptable light in one place, [their light] may be used in any event.8 [The rationale:] Even if only the acceptable light 12/14/2020, 12:46 PM

Shulchan Aruch: Chapter 264 - Laws [Pertaining to] Wick and Oil [Used...

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was there, its [light] could be used. Why then should the presence of the unacceptable light lessen its [suitability]? ‫ ֲאִפלּוּ ַתְּשִׁמישׁ ֶשֵׁאין ָצ ִרי ִﬠיּוּן‬,‫ב ְוִאם ִהְדִליק ִבְּדָב ִרים ָהֲאסוּ ִרים – ָאסוּר ְלִהְשַׁתֵּמּשׁ ְלאוָֹרןיא שׁוּם ַתְּשִׁמישׁ ָבּעוָֹלם‬ ‫ ַאף ַﬠל ִפּי‬4‫ ְדֵּכיָון ֶשֵׁאיָנן ְמִאי ִרים ָיֶפה חוְֹשִׁשׁים ֶשָׁמּא ַיֶטּה ַהֵנּר‬,‫ ֶשֵׁאין ָצ ִרי ְלִהְתָקֵרב ֵאֶצל ַהֵנּר ִבְּשִׁבילוֹ‬3,‫יב‬,‫ְכָּלל‬ ‫ ֶשֻׁכָּלּן‬5,‫ ְוֵאין ִחלּוּק ָבֶּזה ֵבּין ֵנרוֹת ֶשַׁﬠל ַהֻשְּׁלָחן ִלְשָׁאר ַהֵנּרוֹת ֶשַׁבַּבּ ִית אוֹ ֶשִׁבְּשָׁאר ָכּל ַהֲחָד ִרים‬.‫ֶשִׁמְּשַׁתֵּמּשׁ ֵמָרחוֹק‬ 6,‫יג‬.‫ְצ ִריִכים ִלְהיוֹת ִמְדָּב ִרים ַהֻמָּתּ ִרים‬ ‫ ַאף ַﬠל ִפּי ֶשְׁשָּׁאר ָכּל ַהֵנּרוֹת ֲﬠשׂוּ ִיים ִמָדָּבר‬,‫ְוֵישׁ אוְֹמ ִריםיד ֶשִׁאם ֵישׁ ְבָּמקוֹם ֶאָחד ֵנר ָכֵּשׁר ֶשָׁﬠשׂוּי ִמָדָּבר ַהֻמָּתּר‬ ‫ ְדֵּכיָון ֶשִׁהְצ ִריכוּהוּ ֵנר ָכֵּשׁר ְבָּמקוֹם ֶאָחד – ֵישׁ‬,‫ ֲאִפלּוּ ִאם ֵנר ַהָכֵּשׁר דּוֵֹלק ְבֶּחֶדר ִבְּפֵני ַﬠְצמוֹ‬,‫ָהָאסוּר – ֵאין ְבָּכ ְכּלוּם‬ ‫טז וֻּמָתּר ְלִהְשַׁתֵּמּשׁ ְלאוָֹרן‬,‫ וְּלֹצֶר ַשָׁבּת ֵישׁ ִלְסמוֹ ַﬠל ִדְּבֵריֶהם ְבִּדיֲﬠַבד‬7,‫טו‬.‫לוֹ ֶהֵכּר ְוִזָכּרוֹן ָבֶּזה ְול ֹא ָיב ֹא ְלַהטּוֹת‬. ‫ ֶשֲׁהֵרי‬8,‫ְוִאם ֵישׁ ְבָּמקוֹם ֶאָחד ֵנר ֶאָחד ָכֵּשׁר ְועוֵֹמד ֶאְצלוֹ ֵנר ָפּסוּל – ֻמָתּר ְלִהְשַׁתֵּמּשׁ ָשׁםיז ְלִדְבֵרי ַהֹכּליח ְבָּכל ִﬠ ְנָין‬ ‫ וַּמה ַמְּפִסידוֹ אוֹר ֵנר ַהָפּסוּל‬,‫ַאף ִאם ל ֹא ָהָיה ָשׁם ֶאָלּא ֵנר ַהָכֵּשׁר ִבְּלָבד ָהָיה ָיכוֹל ְלִהְשַׁתֵּמּשׁ ָשׁם‬: 3 There are authorities who maintain that any activity that can be performed without a light, e.g., drawing wine from a [wine] cellar9 or the like, is permitted to be performed by the light of an unacceptable light, even though the person does not have an acceptable light burning in any location. There is no concern that the person will tilt the light, since he can perform this activity without any light at all. After the fact, one may rely on this ruling [if the activity] is necessary for Shabbos. ‫ ְוַכיּוֵֹצא ָבֶזה – ֻמָתּר ַלֲﬠשׂוֹתוֹ‬9‫ ְכּגוֹן ִלְמשׁוֹ ַי ִין ִמן ַהַמּ ְרֵתּף‬,‫ג ֵישׁ אוְֹמ ִריםיט ֶשָׁכּל ָדָּבר ֶשֶׁאְפָשׁר ַלֲﬠשׂוֹתוֹ ְבּל ֹא ֵנר‬ ‫ ֵכּיָון ֶשֶׁאְפָשׁר‬,‫ ְלִפי ֶשֵׁאין ָלחוּשׁ ָבֶּזה ֶשָׁמּא ַיֶטּה‬,‫ְלאוֹר ֵנר ַהָפּסוּל ַאף ַﬠל ִפּי ֶשֵׁאין לוֹ שׁוּם ֵנר ָכֵּשׁר ְבּשׁוּם ָמקוֹם‬ ‫כ‬:‫ וְּלֹצֶר ַשָׁבּת ֵישׁ ִלְסמוֹ ַﬠל ֶזה ְבִּדיֲﬠַבד‬.‫ַלֲﬠשׂוֹת ֶזה ְבּל ֹא ֵנר ְכָּלל‬ 4 [The following rules apply] if one wound a substance that is permitted to be used as a wick around a substance that is forbidden to be used as a wick, combining them into one wick:10 If one intended to thicken the wick to increase its light, he is forbidden to kindle it as a Shabbos light. This is a decree lest he kindle [a Shabbos light] using the forbidden substance by itself. If he intended to reinforce the wick so that it would stand upright and not droop, it is permitted to light it, even though the forbidden substance also burns. If the forbidden substance is one that is not fit to be used as a wick by itself, e.g., a straw, a reed, or the like, it is permitted to wind a permitted substance around it and kindle it, even if he intends to make the wick thicker to increase its light. [The rationale is that in this instance,] there is no concern that the person will kindle [the Shabbos light] with this substance alone, since it is not at all fit to be used as a wick by itself. ‫ ִאם ִנְתַכֵּוּן ָבֶּזה ְלַהֲﬠבוֹת‬10,‫כא‬,‫ד ִאם ָכַּר ָדָּבר ֶשֻׁמָּתּר ְלַהְדִליק ַﬠל ָדָּבר ֶשָׁאסוּר ְלַהְדִליק בּוֹ ַוֲﬠָשָׂאן ְפִּתיָלה ַאַחת‬ ‫כג‬.‫ ְגֵּזָרה ֶשָׁמּא ָיב ֹא ְלַהְדִליק ְבָּדָבר ָהָאסוּר ִבְּלַבדּוֹ‬,‫ַהְפִּתיָלה ְכֵּדי ְלהוִֹסיף אוָֹרהּכב – ָאסוּר ְלַהְדִליָקהּ ְלֵנר ֶשׁל ַשָׁבּת‬ ‫ְוִאם ִנְתַכֵּוּן ְלַהְקשׁוֹת ַהְפִּתיָלה ְכֵּדי ֶשְׁתֵּהא עוֶֹמֶדת ְול ֹא ֵתֵרד ְלַמָטּה – ֻמָתּר ְלַהְדִליָקהּ ַאף ַﬠל ִפּי ֶשַׁגּם ָדָּבר ָהָאסוּר דּוֵֹלק‬ ‫ָבּהּ‬. ‫ ְכּגוֹן ַקשׁ וְּגִמי ְוַכיּוֵֹצא ָבֶהם – ֻמָתּר ִלְכרוֹ ֲﬠֵליֶהם ָדָּבר‬,‫ְוִאם ָדָּבר ָהָאסוּר הוּא ָדָּבר ֶשֵׁאינוֹ ָראוּי ִלְפִתיָלה ִבְּלַבדּוֹ‬ ‫ ְלִפי ֶשֵׁאין ָלחוּשׁ ֶשָׁמּא ָיב ֹא ְלַהְדִליק ְבָּדָבר‬,‫כד ֲאִפלּוּ ִאם ִמְתַכֵּוּן ְלַהֲﬠבוֹת ַהְפִּתיָלה ְכֵּדי ְלהוִֹסיף אוָֹרהּ‬,‫ַהֻמָּתּר וְּלַהְדִליָקן‬ ‫כה‬:‫ ֵכּיָון ֶשֵׁאין ָראוּי ִלְפִתיָלה ְכָּלל ִבְּלַבדּוֹ‬,‫ָהָאסוּר ִבְּלַבדּוֹ‬ 5 It is permitted to place a grain of salt or a bean at the mouth of a lamp on Friday so that the lamp will burn attractively on Shabbos,11for the salt or the bean will filter the oil and cause it to be drawn after the wick effectively. There is no

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prohibition in causing [them] to burn slightly [better] on Shabbos. ‫ ֶשַׁהֶמַּלח‬11,‫כו‬,‫ה ֻמָתּר ִלֵתּן ַגּ ְרִגּיר ֶשׁל ֶמַלח וְּג ִריס ֶשׁל פּוֹל ַﬠל ִפּי ַהֵנּר ְבֶּﬠֶרב ַשָׁבּת ְכֵּדי ֶשׁ ְיֵּהא דוֵֹלק ָיֶפה ְבַּשָׁבּת‬ ‫כח‬:‫כז ְוֵאין ָבֶּזה ִאסּוּר ְבַּמה ֶשּׁגּוֵֹרם ְקָצת ַהְבָﬠָרה ְבַּשָׁבּת‬,‫ְוַה ְגּ ִריס צוְֹלִלין ֶאת ַהֶשֶּׁמן ְוִנְמָשׁ ָיֶפה ַאַחר ַהְפִּתיָלה‬ 6 It is forbidden to kindle a Shabbos light – whether the light on the [dining room] table or any other light in the house or in the other rooms – using fuels that are not drawn after the wick.12 These [fuels] include the following: tar,13 beeswax,14 cottonseed oil, (the fat of) a [ram’s] fat-tail, and (other kosher and) non-kosher animal fats that were not cooked,15 and the inner organs of fish that have not dissolved. Since these substances do not burn well, we are concerned that the person will tilt the light. All other oils are drawn after the wick and may be used for kindling16 except pitch, because it has a foul smell. [Our Sages] decreed [that it not be used for the Shabbos light] lest one will leave the [room where] it [is burning] and depart,17 and there is an obligation to partake [of one’s meal] near a light on Shabbos.18Another exception is balsam oil; its [pleasant] fragrance spreads. [Hence, our Sages] decreed [that it may not be used] lest one uses some of it [for aromatic purposes], and taking oil from a lamp that is burning is in effect extinguishing it. Also, [the flames from balsam oil] shoot forth. They may catch on to the walls of the house [creating a fire. It is feared that the owner] may panic over [the loss of] his property and extinguish it.19 For this reason, one must be careful not to use wood to close an oven that has a fire burning.20 ‫ ִמְשָּׁמִנים ֶשֵׁאיָנם ִנְמָשִׁכים‬,‫ ֵבּין ָכּל ֵנר ֶשַׁבַּבּ ִית אוֹ ֶשִׁבְּשָׁאר ֲחָד ִרים‬,‫ ֵבּין ֵנר ֶשַׁﬠל ַהֻשְּׁלָחן‬,‫ו ָאסוּר ְלַהְדִליק ֵנר ְלַשָׁבּת‬ ,(‫ )שׁוָּמן( ַאְלָיה )וְּשָׁאר שׁוָּמן‬13,‫לא‬,‫ ְוֶשֶׁמן ֶהָﬠשׂוּי ִמֶצֶּמר ֶגֶּפן‬14,‫ל‬,‫ ְוַשֲׁﬠָוה‬13,‫ ֶזֶפת‬,‫ ְוֵאלּוּ ֵהם‬12,‫כט‬.‫ַאַחר ַהְפִּתיָלה‬ ‫לד ְדֵּכיָון ֶשֵׁאיָנן דּוְֹלִקים ָיֶפה – חוְֹשִׁשׁים ֶשָׁמּא ַיֶטּה‬,‫ ְוִק ְרֵבי ָדִגים ֶשׁלּ ֹא ִנמּוֹחוּ‬15,‫לג‬,‫ ֶשֵׁאיָנן ְמֻבָשִּׁלים‬13,‫ַוֲחָלִביםלב‬ ‫לה‬.‫ַהֵנּר‬ ‫ וְּגֵזָרה‬16,‫לז ִמְפֵּני ֶשֵׁריחוֹ ָרע‬,‫ חוּץ ִמן ָהִﬠְטָרן‬16,‫לו‬.‫ וַּמְדִליִקין ְבֻּכָלּם‬,‫וְּשָׁאר ָכּל ַהְשָּׁמ ִנים ִנְמָשִׁכים ַאַחר ַהְפִּתיָלה‬ ‫ ְגֵּזָרה ֶשָׁמּא‬,‫מ ִמְפֵּני ֶשֵׁריחוֹ נוֵֹדף‬,‫ ְוחוּץ ִמן ַהֳצּ ִרי‬18,‫לט‬.‫ ְוחוָֹבה ֶלֱאכוֹל ֵאֶצל ַהֵנּר ְבַּשָׁבּת‬17,‫לח‬,‫ֶשָׁמּא ַי ִנּיֶחנּוּ ְוֵיֵצא‬ ‫מב ְועוֹד ִמְפֵּני ֶשׁהוּא ָﬠףמג ְוִנְדָבּק ָהאוּר ְבָּכְתֵלי‬,‫מא ְוַהִמְּסַתֵּפּק ֵמַהֵנּר ַהדּוֵֹלק ֵישׁ בּוֹ ִמשּׁוּם ְמַכֶבּה‬,‫ִיְסַתֵּפּק ִמֶמּנּוּ‬ 19,‫מה‬.‫מד ְוֶשָׁמּא ְיֵהא ָבּהוּל ַﬠל ָממוֹנוֹ ְוָיב ֹא ְלַכבּוֹת‬,‫ַהַבּ ִית‬ 20,‫מו‬:‫וִּמַטַּﬠם ֶזה ָצ ִרי ִלָזֵּהר ֶשׁלּ ֹא ִלְסתּוֹם ַהַתּנּוּר ֶשֵׁיּשׁ בּוֹ ֵאשׁ ָבֵּﬠץ‬ 7 Even if adding a small amount of olive oil21 would cause fuels that are not drawn after the wick to be drawn after the wick, it is nevertheless forbidden to kindle [the Shabbos light] with [such a mixture].22 This is a decree lest one use these [fuels] for kindling [the Shabbos light] without mixing the [olive] oil into them. – ‫ ְוָאז ֵהם ִנְמָשִׁכים ַאַחר ַהְפִּתיָלהמח‬21,‫ז ְשָׁמ ִנים ֶשֵׁאיָנם ִנְמָשִׁכים ַאַחר ַהְפִּתיָלה ֶשָׁנַּתן ְלתוָֹכן ֶשֶׁמן ַז ִית ָכּל ֶשׁהוּאמז‬ ‫מט‬:‫ ְגֵּזָרה ֶשָׁמּא ָיב ֹא ְלַהְדִליק ָבֶּהן ְבּל ֹא ַתֲּﬠֹרֶבת ֶשֶׁמן‬22,‫ַאף ַﬠל ִפּי ֵכן ָאסוּר ְלַהְדִליק ָבֶּהן‬ 8 When animal fat has been cooked until it is molten23 and when the inner organs of fish have dissolved, [these fuels] are drawn after the wick and it is permitted to kindle [a Shabbos light] with them, after one adds a small amount of any other oil that may be used24 for kindling. If, however, other oil is not mixed in, one should not kindle with them. This is a decree, lest one kindle with these substances before they have become molten and have dissolved. In that state, they will not be drawn after the wick and there is concern that one will tilt the lamp. If, by contrast, one kindles [the lamp after] mixing in other oils, even if he will kindle a light with such 12/14/2020, 12:46 PM

Shulchan Aruch: Chapter 264 - Laws [Pertaining to] Wick and Oil [Used...

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a mixture when [these substances] have yet to become molten and dissolve, there is no concern that he will tilt the lamp, because through the addition of a small amount of [acceptable] oil, [these substances] will also be drawn after the wick. ‫ ְוֵכן ִק ְרֵבי ָדִגים ֶשׁ ִנּמּוֹחוּנ ֶשֵׁהם ִנְמָשִׁכים ַאַחר ַהְפִּתיָלהנא – ֻמָתּר ְלַהְדִליָקם ַﬠל ְיֵדי ֶשִׁיֵּתּן ְלתוָֹכם‬23‫ח ְוֵחֶלב ֶשִׁהִתּיכוֹ‬ ,‫ ֲאָבל ְבּל ֹא ַתֲּﬠֹרֶבת ְשָׁאר ֶשֶׁמן – ֵאין ַמְדִליִקין ָבֶּהם‬23.‫ ֶשַׁמְּדִליִקין ָבֶּהם‬24‫ֶשֶׁמן ָכּל ֶשׁהוּא ִמְשָּׁאר )א( ָכּל ַהְשָּׁמ ִנים‬ ‫ ַמה ֶשֵּׁאין‬,‫ ְוֵישׁ ֲחַשׁשׁ ַהָטַּית ַהֵנּר‬,‫ ְוָאז ֵאיָנם ִנְמָשִׁכים‬22,‫נב‬,‫ְגֵּזָרה ֶשָׁמּא ָיב ֹא ְלַהְדִליק ָבֶּהם ְכֶּשֲׁﬠַד ִין ל ֹא ִנתּוֹכוּ ְו ִנמּוֹחוּ‬ ‫ ַאף ִאם ָיב ֹא ְלַהְדִליָקם ַﬠל ְיֵדי ַתֲּﬠרוֹבוֹת ֶזה ְכֶּשֲׁﬠַד ִין ל ֹא ִנתּוֹכוּ‬,‫ֵכּן ְכֶּשַׁמְּדִליָקם ַﬠל ְיֵדי ַתֲּﬠֹרֶבת ְשָׁאר ֶשֶׁמן ָכּל ֶשׁהוּא‬ ‫ ְלִפי ֶשֵׁהם ִנְמָשִׁכים ַאַחר ַהְפִּתיָלה ַﬠל ְיֵדי ַהֶשֶּׁמן ָכּל ֶשׁהוּא‬,‫ ְו ִנמּוֹחוּ – ל ֹא ִיְהֶיה ָשׁם ֲחַשׁשׁ ַהָטָּיה‬: 9 Oil dregs, even those from olive oil, may not be used for kindling, because they are not drawn after the wick. ‫נג‬:‫ ִמְפֵּני ֶשֵׁאיָנן ִנְמָשִׁכים ַאַחר ַהְפִּתיָלה‬,‫ט ִשְׁמֵרי ֶשֶׁמן ֲאִפלּוּ ֶשׁל ֶשֶׁמן ַז ִית – ֵאין ַמְדִליִקים ָבֶּהם‬ 10 If one transgressed and kindled [the Shabbos light] with types of fuel that are forbidden to be used for kindling, [the situation is governed by] the same laws that apply when one kindles [the Shabbos light] with wicks that should not be used for kindling, as explained above.25 ‫נד וְּכמוֹ ֶשִׁנְּתָבֵּאר‬,‫י ִאם ָﬠַבר ְוִהְדִליק ַבְּשָּׁמִנים ֶשָׁאסוּר ְלַהְדִליק ָבֶּהם – ִדּינוֹ ְכִּהְדִליק ַבְּפִּתילוֹת ֶשֵׁאין ַמְדִליִקין ָבֶּהם‬ 25,‫נה‬:‫ְלַמְﬠָלה‬ 11 [Our Sages] forbade kindling with types of fuels that are not drawn after [the wick] only when the fuel is not wound around the wicks as are our candles, but rather all [of the fuel] is placed in a container, i.e. the lamp, and a wick is inserted into it. In such a situation, the fuel is not drawn after the wick. If, however, one wound the fuel, e.g., one wound tar or beeswax, even if it was not molten, around the wick, it is drawn after [the wick] and it is permitted to kindle with it.26 Nevertheless, if one made a wick from forbidden substances and then wound around it beeswax or even molten animal fat, it is forbidden to use it for kindling. Even though the fuel will be drawn after the wick, the wick itself will not burn well and there is concern that one may tilt [the light].27 ‫ ֶאָלּא ֻמָנּח‬,‫יא ל ֹא ָאְסרוּ ְלַה ְדִליק ַבְּשָּׁמ ִנים ֶשֵׁאיָנם ִנְמָשִׁכים ֶאָלּא ְכֶּשַׁהֶשֶּׁמן ֵאינוֹ ָכּרוּ ְסִביב ַהְפִּתיָלה ְכּמוֹ ֵנרוֹת ֶשָׁלּנוּ‬ ,‫ ֲאָבל ִאם ָכַּר אוֹתוֹ ְסִביב ַהְפִּתיָלה‬.‫ ֶשָׁאז הוּא ֵאינוֹ ִנְמָשׁ ַאַחר ַהְפִּתיָלה‬,‫ֻכּלּוֹ ַבְּכִּלי ֶשׁהוּא ַהֵנּר ְותוֵֹחב ְפִּתיָלה ְבּתוֹכוֹ‬ 26,‫נו‬.‫ וֻּמָתּר ְלַהְדִליק בּוֹ‬,‫ְכּגוֹן ֶשָׁכַּר ֶזֶפת אוֹ ַשֲׁﬠָוה ֲאִפלּוּ ֶשֵׁאינוֹ ְמֻהָתּ ְסִביב ַהְפִּתיָלה – ֲהֵרי הוּא ִנְמָשׁ ַאֲחֶריָה‬ ‫ ִאם ָﬠָשׂה ְפִּתיָלה ִמְדָּב ִרים ָהֲאסוּ ִרים ְוָכַר ְסִביָבהּ ֶאת ַהַשֲּׁﬠָוה אוֹ ֶאת ַהֵחֶלב )ב( ֲאִפלּוּ ַהְמֻּהָתּ – ָאסוּר‬,‫וִּמָכּל ָמקוֹם‬ ‫ ְוחוְֹשִׁשׁים‬,‫ ִמָכּל ָמקוֹם ַהְפִּתיָלה ֵמֲחַמת ַﬠְצָמהּ ֵאיָנהּ דּוֶֹלֶקת ָיֶפה‬,‫נז ֶשַׁאף ֶשַׁהֶשֶּׁמן ִנְמָשׁ ַאַחר ַהְפִּתיָלה‬,‫ְלַהְדִליק ָבּהּ‬ 27:‫ֶשָׁמּא ַיֶטּה‬ 12 Even though all types of oil other than those which our Sages mentioned [as forbidden]28 are fit to be used to kindle the Shabbos lights as an initial preference,29 the optimum manner of fulfilling the mitzvah is to seek [and use] olive oil,30 as is the law regarding the Chanukah lights, as will be explained in sec. 673.31 If olive oil is not available, it is a greater mitzvah to use other oils that produce a pure and clear light than candles made from animal fat or beeswax,32 because there are authorities who forbid [using such candles], since they do not make a distinction between [a lamp which uses] unacceptable fuel that is in a container33 and [a candle] where [that fuel] is wound around the wick. If a person must study at night using light from a lamp, he should kindle a candle 12/14/2020, 12:46 PM

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and not a lamp [with liquid fuel and a wick], because permission is granted to study [by the light of] a candle, as will be explained in sec. 275[:1]. It is a greater mitzvah to use a beeswax candle rather than a candle from animal fat, because the light [of the beeswax candle] is clearer. ‫ – ִמְצָוה ִמן ַהֻמְּבָחר‬29,‫ ֲחָכִמים ְכֵּשׁ ִרים ְלַהְדִליק ָבֶּהם ְלַכְתִּחָלּהנח‬28‫יב ַאף ַﬠל ִפּי ֶשָׁכּל ַהְשָּׁמ ִנים חוּץ ֵמֵאלּוּ ֶשָׁמּנוּ‬ 31,‫ס‬.‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן תרע"ג‬,‫ ְכּמוֹ ְלֵנר ֲחנָֻכּה‬30,‫ְלַהֵדּר ַאַחר ֶשֶׁמן ַז ִיתנט‬ 32‫ְוִאם ֵאין ֶשֶׁמן ַז ִית ָמצוּי – ִמְצָוה יוֵֹתר ִבְּשָׁאר )ג( ְשָׁמִנים ֶשׁאוָֹרן ַז ְוָצלוּל ִמְבֵּנרוֹת ֶשׁל ֵחֶלב ְוֶשׁל ַשֲׁﬠָוה‬ ‫ ַלָכּרוּ ְסִביב ַהְפִּתיָלה‬33‫ ֶשֵׁאיָנם ְמַחְלִּקים ֵבּין ַהֶשֶּׁמן ַהָפּסוּל ַהֻמָּנח ִבְּכִלי‬,‫סא ְלִפי ֶשֵׁיּשׁ אוְֹס ִריםסב אוָֹתן‬,‫ַהְכּרוִּכים‬. ‫סג ְכּמוֹ‬,‫ ְלִפי ֶשֵׁאֶצל ַהָכּרוּ ֵישׁ ֶהֵתּר ִלְלמוֹד‬, ‫ְוִאם ָצ ִרי ִלְלמוֹד ַבַּלּ ְיָלה ְלאוֹר ַהֵנּר – ַיְדִליק ֵנר ָכּרוּ ְול ֹא ֶשֵׁאינוֹ ָכּרוּ‬ ‫סה‬:‫ ְלִפי ֶשׁאוֹרוֹ ָצלוּל יוֵֹתר‬,‫סד וִּמְצָוה יוֵֹתר ְבֵּנר ֶשׁל ַשֲׁﬠָוה ִמְבֶּשׁל ֵחֶלב‬.‫ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן ער"ה‬ 13 The person kindling [the Shabbos lights] must continue [holding the flame to the wick] until the flame catches onto the majority of the wick that emerges from the lamp.34 Similarly, when kindling a candle, the flame must catch onto the majority of the wick that emerges from the candle. ‫ ְוֵכן ַבֵּנּר ַהָכּרוּ‬34,‫סו‬.‫יג ַהַמְּדִליק ָצ ִרי ֶשַׁיְּדִליק ָכּל ָכּ ַﬠד ֶשֶׁיֱּאחוֹז ָהאוּר ְבֹּרב אוָֹתהּ ֲחִתיַכת ְפִּתיָלה ַהיּוֵֹצאת ִמן ַהֵנּר‬ ‫סז‬: ‫ָצ ִרי ֶשֶׁיֱּאחוֹז ָהאוּר ְבּרוֹב ַהיּוֵֹצא ֵמַהָכּרוּ‬ 14 According to the letter of the law, it is not necessary to singe the wick before it is kindled so that it will be [slightly] charred and thus burn well. Nevertheless, women have accepted the custom of kindling the wick, whether of an oil lamp or a candle, and then extinguishing it so that it will be charred before [re]kindling them for the sake of the mitzvah, [so that] the flame should catch on well.It is a desirable custom. ‫סט ֲאָבל‬.‫יד ִמן ַהִדּין ֵאין ָצ ִרי ְלַהְבֵהב ַהְפִּתיָלהסח ַﬠל ַהַשְּׁלֶהֶבת ֹקֶדם ֶשַׁיְּדִליֶקָנּה ְכֵּדי ֶשִׁתְּהֶיה ְמֹחֶרֶכת ְוַתְדִליק ָיֶפה‬ ‫ ְכֵּדי ֶשֶׁתֱּאחוֹז ָבּהּ ָהאוּר‬,‫ע ְכֵּדי ֶשִׁתְּהֶיה ְמֹחֶרֶכת ֹקֶדם ֶשַׁתְּדִליֶקָנּה ְלֵשׁם ִמְצָוה‬,‫ָנֲהגוּ ַהָנִּשׁים ְלַהְדִליק ַהְפִּתיָלה וְּלַכבּוָֹתהּ‬ ‫עא וִּמ ְנָהג ָיֶפה הוּא‬, ‫ ֵבּין ְבֵּנר ַהָכּרוּ‬,‫ ֵבּין ְבֵּנר ֶשׁל ֶשֶׁמן‬,‫ָיֶפה‬: 15 Wicks for a lamp should not be made from rags,35 i.e., worn-out coarse linen garments, even if they are charred, because they do not burn well. Thin linen garments may be used for kindling36 (even if they are new), even if they have not been charred. If a festival falls on a Friday, it is forbidden to kindle [the Shabbos lights using] a cloth exactly three fingerbreadths [by three fingerbreadths],37 not less and not more. [The rationale is that] before one begins to kindle it, it is considered as a k’li, a useful article with regard to the contraction of ritual impurity, because it is considered as a significant cloth.38 Immediately when one begins kindling it, before one kindled the majority of the wick that projects beyond the lamp, its designation as a k’li is nullified, for it is no longer fit to contract ritual impurity, because [its size] is reduced39 [after it is kindled and it is no longer] three fingerbreadths [by three fingerbreadths].40 Thus it is no longer considered as a significant cloth and it becomes a broken k’li on the festival. It is therefore considered as nolad, an article that came into existence on the festival. [Now,] any article considered as nolad is forbidden to be used on a festival.41 Accordingly, after beginning to kindle it, [the person] is performing a forbidden act by seeking to kindle the majority of the wick that protrudes from the lamp, for he is making use of an article categorized as nolad on a festival.42

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‫‪https://www.chabad.org/library/article_cdo/aid/3447047/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 264 - Laws [Pertaining to] Wick and Oil [Used...‬‬

‫‪When does the above apply? When the person inserted [the cloth] into the lamp as‬‬ ‫‪is, i.e., he did not fold it as one would do when preparing wicks. If, however, one‬‬ ‫‪folded it and prepared a wick43 from it on the day before the festival, it is permitted‬‬ ‫‪to kindle it, because its designation as a k’li with regard to the contraction of ritual‬‬ ‫‪impurity was already nullified on the day before the festival. Hence, the concept of‬‬ ‫‪nolad does not apply.‬‬ ‫טו ְסַמ ְרטוִּטין‪,‬עב‪ְ 35,‬דַּה ְינוּ ְבָּלֵאי ִבְּגֵדי ִפְשָׁתּן ַהַגִּסּיםעג – ֵאין עוִֹשׂים אוָֹתם ְפִּתיָלה ַלֵנּר ֲאִפלּוּ ֵהם ְמֹחָרִכים‪,‬עד ְלִפי‬ ‫ֶשֵׁאיָנם דּוְֹלִקים ָיֶפה‪ֲ .‬אָבל ִבְּגֵדי ִפְשָׁתּןעה ַהַדִּקּיםעו – ַמְדִליִקים ָבֶּהם‪ֲ) 36‬אִפלּוּ ֵהם ֲחָדִשׁיםעז( ַאף ַﬠל ִפּי ֶשֵׁאיָנן‬ ‫‪ְ.‬מֹחָרִכים‬ ‫ְוִאם ָחל יוֹם טוֹב ְבֶּﬠֶרב ַשָׁבּת – ָאסוּר ְלַהְדִליק ַבֲּחִתיַכת ֶבֶּגד ֶשִׁהיא ג' ֶאְצָבּעוֹת ְמֻצְמָצמוֹתעח‪ 37,‬ל ֹא ָפחוֹת ְול ֹא יוֵֹתר‪,‬‬ ‫ְלִפי ֶשֹׁקֶּדם ֶשַׁמְּתִחיל ְלַהְדִליָקהּ תּוַֹרת ְכִּלי ָﬠֶליָה ְלִﬠ ְנַין ַקָבַּלת ֻטְמָאה‪ְ ,‬לִפי ֶשִׁנְּקֵראת ֶבֶּגד‪ 38,‬וִּמָיּד ֶשִׁהְתִחיל ְלַהְדִליָקהּ‬ ‫ֹקֶדם ֶשִׁהְדִליק ֹרב ַהיּוֵֹצא ִמֶמָּנּה חוּץ ַלֵנּר ִנְתַבְּטָּלה ִמתּוַֹרת ְכִּלי‪ֶ ,‬שֵׁכּיָון ֶשִׁנְּפֲחָתה‪ִ 39‬מג' ֶאְצָבּעוֹת‪ֵ 40‬איָנהּ ְמַקֶבֶּלת‬ ‫ֻטְמָאה‪,‬עט ֶשֵׁאין ֵשׁם ֶבֶּגד ָﬠֶליָה‪ַ ,‬וֲהֵרי ַנֲﬠֵשׂית ֶשֶׁבר ְכִּלי ְבּיוֹם טוֹב‪ְ ,‬וֶזהוּ ַה ִנְּקָרא נוָֹלד‪,‬פ ֶשׁנּוַֹלד ְבּיוֹם טוֹב‪ְ ,‬וָכל נוָֹלד‬ ‫ָאסוּר ְלִהְשַׁתֵּמּשׁ בּוֹ ְבּיוֹם טוֹב‪,‬פא‪ִ 41,‬אם ֵכּן ַמה ֶשּׁהוּא ִמְתַﬠֵסּק ְלַהְדִליק ֹרב ַהיּוֵֹצא ִמֶמָּנּה חוּץ ַלֵנּר ַאַחר ֶשִׁהְתִחיל‬ ‫ְלַהְדִליָקהּ – הוּא עוֶֹשׂה ִאסּוּר ְבֶּזה‪ֶ ,‬שִׁמְּשַׁתֵּמּשׁ ְבּנוָֹלד ְבּיוֹם טוֹב‪.‬פב‪42,‬‬ ‫ַבֶּמה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשַׁמּ ִנּיָחם ַבֵּנּר ָכּ ְכּמוֹת ֶשִׁהיא‪ֶ ,‬שׁלּ ֹא ִקְפָּלהּ ְכֶּדֶר ֶשׁגּוְֹדִלין ְפִּתילוֹת‪ֲ ,‬אָבל ִאם ִקְפָּלהּ ְוָגַדל‬ ‫ִמֶמָּנּה ְפִּתיָלה‪ֵ 43‬מֶﬠֶרב יוֹם טוֹב – ֻמָתּר ְלַהְדִליק ָבּהּ‪ְ ,‬לִפי ֶשְׁכָּבר ִנְתַבְּטָּלה ִמתּוַֹרת ֶבֶּגדפג ְלִﬠְנַין ֻטְמָאה ֵמֶﬠֶרב יוֹם‬ ‫‪:‬טוֹב‪ְ ,‬וֵאין ַכּאן נוָֹלד‬ ‫‪16 [The Shabbos light] may not be kindled in a used earthenware lamp44 on the‬‬ ‫‪[dining room] table, which is where the primary obligation to kindle a Shabbos‬‬ ‫‪lamp applies,45 just as such a lamp may not be used for the Chanukah [lights], as‬‬ ‫‪will be explained in sec. 673.46 Consult that source.‬‬ ‫טז ֵאין ְלַהְדִליק ְבֵּנר ָיָשׁן ֶשׁל ֶחֶרס‪ַ 44‬ﬠל ַהֻשְּׁלָחן ֶשָׁשּׁם ִﬠַקּר ִמְצַות ֵנר ַשָׁבּת‪,‬פד‪ְ 45,‬כּמוֹ ֶשֵׁאין ַמְדִליִקים בּוֹ‬ ‫‪ַ:‬בֲּחנָֻכּה‪,‬פה ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן תרע"ג‪,‬פו‪ַ 46,‬ﬠֵיּן ָשׁם‬

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Shulchan Aruch: Chapter 265 - Laws Pertaining to Utensils Placed Belo...

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Shulchan Aruch: Chapter 265 - Laws Pertaining to Utensils Placed Below [Shabbos] Light By Rabbi Schneur Zalman of Liadi

SECTION 265 The Laws Pertaining to Utensils Placed Below the [Shabbos] Light (1-9) ‫סימן רסה ִדּין ֵכִּלים ַהִנָּתּ ִנים ַתַּחת ַהֵנּר וּבוֹ ט׳ ְסִﬠיִפים׃‬ 1 It is forbidden to place a container filled1 with oil that has a drainage hole positioned over the opening of the [Shabbos] lamp so that the oil will continuously drip into the lamp (see fig. 8 on opposite page).2 This is a decree lest one use some of the oil in the container, [and was imposed] since [the container] is not connected to the lamp.3 [Taking and using the oil would] constitute [a violation of] the prohibition [against] extinguishing [a fire].4 For [the removal of the oil] would cause the lamp to be extinguished earlier than it would have if one had not used any oil from it and all [the oil] had dripped into the lamp. There are authorities5 who maintain that on a festival, it is permitted to cut off a [piece from a] burning beeswax candle. One is not considered to have extinguished it, because while he is cutting it, he does not extinguish6 its light at all. Although he causes [the candle] to burn out earlier, that is of no consequence, as will be explained in sec. 514[:8].7 According to their conception, here as well, [the person] should not be considered as extinguishing [the light] when he takes some of the oil from the container, since he does not dim the light at all while taking it, for [some] oil still remains in the container that will drip into the lamp. Nevertheless, [even according to this view, the prohibition stands, because] there is concern that the person will change his mind and take all the oil – either by removing the [entire] container, or [by removing all the oil] without [taking] the container. Thus he would [definitely be] dimming the light at the time he removes [the oil].8 This is considered as extinguishing according to all opinions. If, however, the container was joined to the lamp in an effective manner, with lime or with plaster, it is permitted.9 Since they are joined together, they are considered a single utensil and the person will distance himself from the container because of the Shabbos prohibitions, [just] as [he distances himself] from the lamp itself, and he will not use its [oil]. ‫ ְגֵּזָרה ֶשָׁמּא ִיְסַתֵּפּק‬2,‫א‬,‫ ֶשֶׁמן ַﬠל ִפּי ַהֵנּר ְכֵּדי ֶשְׁיֵּהא ַהֶשֶּׁמן ְמַטְפֵטף ָכּל ָשָׁﬠה ְלתוֹ ַהֵנּר‬1‫א ָאסוּר ִלֵתּן ְכִּלי ְמנָֻקּב ָמֵלא‬ ‫ ֶשַׁﬠל ְיֵדי ֵכן ִיְכֶבּה ַהֵנּר ִבְּזַמן ָקרוֹב‬4,‫ג‬,‫ ְוֵישׁ ָבֶּזה ִאסּוּר ִמשּׁוּם ְמַכֶבּה‬3,‫ ֵכּיָון ֶשֵׁאינוֹ ְמֻחָבּר ַלֵנּר‬2,‫ֵמַהֶשֶּׁמן ֶשַׁבְּכִּליב‬ ‫יוֵֹתר ֵמִאם ל ֹא ָהָיה ִמְסַתֵּפּק ִמֶמּנּוּ ְכּלוּםד ְוָהָיה נוֵֹטף ֻכּלּוֹ ְלתוֹ ַהֵנּר‬. ‫ הוִֹאיל וְּבָשָׁﬠה ֶשׁחוֵֹת ִמֶמּנּוּ‬,‫ ְדֻּמָתּר ַלְחתּוֹ ֵנר ֶשׁל ַשֲׁﬠָוה ַהדּוֵֹלק ְבּיוֹם טוֹב ְוֵאין ָבֶּזה ִמשּׁוּם ְמַכֶבּה‬5,‫ְוַאף ְלָהאוְֹמ ִריםה‬ ‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסָמּן‬,‫ ְוַאף ַﬠל ִפּי ֶשׁגּוֵֹרם לוֹ ִלְכבּוֹת ִבְּמֵהָרה – ֵאין ְבָּכ ְכּלוּם‬,‫ ]ַמְכֶּהה[ אוֹרוֹ ְכָּלל‬6(‫ֵאינוֹ )ְמַכֶבּה‬ ‫ ֵכּיָון ֶשֵׁאינוֹ ַמְכֶהה ְכָּלל ֶאת אוֹר ַהֵנּר‬,‫ וְּלִפי ִדְבֵריֶהם ַאף ַכּאן ֵאין בּוֹ ִמשּׁוּם ְמַכֶבּה ְכֶּשׁנּוֵֹטל ֵמַהֶשֶּׁמן ֶשַׁבְּכִּלי‬7,‫ו‬,‫תקי"ד‬

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Shulchan Aruch: Chapter 265 - Laws Pertaining to Utensils Placed Belo...

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‫ז ִמָכּל ָמקוֹם חוְֹשִׁשׁין ֶשָׁמּא )א( ִיָמֵּל ְו ִיטּוֹל ֵמַהֵנּר ָכּל‬,‫ ֶשֲׁהֵרי ִנְשָׁאר ֲﬠַד ִין ֶשֶׁמן ַבְּכִּלי ֶשְׁיַּטְפֵטף ַלֵנּר‬,‫ִבְּשַׁﬠת ְנִטיָלתוֹ‬ ‫ ְוֵישׁ ָבֶּזה ִמשּׁוּם ְמַכֶבּה ְלִדְבֵרי ַהֹכּל‬8,‫ ְו ִנְמָצא ַמְכֶהה אוֹר ַהֵנּר ִבְּשַׁﬠת ְנִטיָלתוֹ‬,‫ַהֶשֶּׁמןח ִﬠם ַהְכִּלי אוֹ ְבּל ֹא ַהְכִּלי‬. ‫יב וָּבדוּל‬,‫ ְדֵּכיָון ֶשִׁחְבּרוֹ לוֹ ַנֲﬠֶשׂה ְכִּלי ֶאָחד‬9,‫ְוִאם ִחֵבּר ַהְכִּלי ַלֵנּרט ִחבּוּר ָיֶפהי ְבִּסיד אוֹ ְבַּח ְרִסיתיא – ֲהֵרי ֶזה ֻמָתּר‬ ‫ ְול ֹא ָיב ֹא ְלִהְסַתֵּפּק ִמֶמּנּוּ‬,‫ ְכּמוֹ ֵמַהֵנּר ַﬠְצמוֹ‬9,‫הוּא ִמֶמּנּוּ ִמשּׁוּם ִאסּוּר ַשָׁבּתיג‬:

Fig. 8: A Container Positioned Over the Opening of a Shabbos Lamp 2 Similarly, a person may not fill a bowl with oil and place it next to a lamp and then put one end of the wick in [the bowl] so that [the wick] will draw after it the oil in the bowl.10 [This is forbidden as] a decree lest he make use of the oil in [the bowl],11 since it is not connected to the lamp.12 ‫ ִבְּשִׁביל ֶשְׁתֵּהא שׁוֶֹאֶבתיד ֵמַהֶשֶּׁמן‬2‫ב ְוֵכן ל ֹא ְיַמֵלּא ָאָדם ְקָﬠָרה ֶשֶׁמן ְו ִיְתֶּנָנּה ְבַּצד ַהֵנּר ְו ִיֵתּן ר ֹאשׁ ַהְפִּתיָלה ְבּתוָֹכהּ‬ 12,‫טו‬:‫ ֵכּיָון ֶשֵׁאיָנהּ ְמֻחֶבֶּרת ַלֵנּר‬11,‫ ְגֵּזָרה ֶשָׁמּא ִיְסַתֵּפּק ִמֶמָּנּה‬10,‫ֶשְׁבּתוָֹכהּ‬ 3 On Shabbos, it is forbidden to place a utensil under a burning lamp to collect the drippings of oil from the lamp,13 [since by doing so,] one nullifies the option of using that utensil:14 Originally it was permitted to be moved, and [placing it under the lamp causes] it to be forbidden to be moved, because of the oil [that dripped] into it, which is forbidden because of a prohibition, as will be explained in sec. 279[:2].15 Our Sages forbade nullifying the option of using a utensil, because it is comparable to taking it apart.16 It is, however, permitted to place the utensil there while it is still day on Friday.17 If no oil dripped into it on Shabbos, one is permitted to move it, since it does not become forbidden as a result of [one’s] thought alone.18 If there is [also] an entity that is permitted [to be moved] within the utensil, one is permitted to place it under the lamp to collect the oil, because he will be able to move the utensil for the sake of the permitted entity within it, if in fact it would be permitted to move [the utensil] for its sake, as per the guidelines to be explained in sec. 309[:4] and sec. 310[:16-18].19 14,‫יז‬,‫ ִמְפֵּני ֶשׁהוּא ְמַבֵטּל ְכִּלי ֵמֵהיָכנוֹ‬13,‫טז‬,‫ג ָאסוּר ִלֵתּן ְכִּלי ְבַּשָׁבּת ַתַּחת ֵנר ַהדּוֵֹלק ְלַקֵבּל בּוֹ ֶשֶׁמן ַהנּוֵֹטף ֵמַהֵנּר‬ ‫יט ְכּמוֹ‬,‫ֶשָׁהָיה מוָּכן ִמְתִּחָלּה ְלַטְלְטלוֹ ְוַﬠְכָשׁו אוְֹסרוֹ ְבִּטְלטוּליח ֵמֲחַמת ַהֶשֶּׁמן ֶשְׁבּתוֹכוֹ ֶשׁהוּא ֻמְקֶצה ֵמֲחַמת ִאסּוּר‬ 16,‫כא‬.‫ ִמְפֵּני ֶשׁדּוֶֹמה ְכִּאלּוּ סוֵֹתר ַהְכִּלי‬,‫ ַוֲחָכִמים ָאְסרוּ ְלַבֵטּל ְכִּלי ֵמֵהיָכנוֹ‬15,‫כ‬,‫ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן רע"ט‬ ‫ ֶשׁלּ ֹא ֶנֱאַסר ְבַּמֲחָשָׁבה‬,‫ ְוִאם ל ֹא ָנַטף ְלתוֹכוֹ ֶשֶׁמן ְבַּשָׁבּת – ֻמָתּר ְלַטְלְטלוֹ‬17,‫כב‬,‫ֲאָבל ֻמָתּר ִלְתּנוֹ ָשׁם ִמְבּעוֹד יוֹם‬ 18,‫כג‬.‫ִבְּלַבָדּהּ‬ ‫ ֶשֲׁהֵרי יוַּכל ְלַטְלֵטל ַהְכִּלי ִבְּשִׁביל ַהֶהֵתּר‬,‫ְוִאם ֵישׁ ִבְּכִלי ָדָּבר ַהֻמָּתּר – ֻמָתּר ְלַה ִנּיחוֹ ַתַּחת ַהֵנּר ְלַקֵבּל בּוֹ ֶשֶׁמן‬ 19,‫כו‬:‫ ְוַﬠל ֶדֶּר ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן ש"טכה ְוש"י‬,‫ֶשְׁבּתוֹכוֹכד ִאם הוּא ְבִּﬠ ְנָין ֶשֻׁמָּתּר ְלַטְלֵטל ִבְּשִׁבילוֹ‬

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Shulchan Aruch: Chapter 265 - Laws Pertaining to Utensils Placed Belo...

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Fig. 9: A Bowl Used as a Reservoir for an Oil Lamp

Fig. 10: A Bowl Placed Under a Table To Collect Oil After the Table is Moved 4 While it is still day on Friday, one may place a utensil under the table over which a [hanging] lamp will be kindled (see fig. 10 on the preceding page).20 Upon the conclusion of the Shabbos meal, one may then remove the table and the utensil will thus be positioned under the lamp. Removing the table is not considered as causing the option of using that utensil on Shabbos to be nullified, since he is not directly nullifying its use on Shabbos.21 Moreover, one need not show concern when placing a utensil on the table [to make sure that it is not] under the lamp,22 since even if oil falls there, it was placed there without an explicit intent [to collect the oil]. Similarly, in this instance, when removing the table, one’s sole intent is to protect the table,23 and the utensil was placed there when [it was] permitted [for him to do so] – while it was still day [on Friday].24 ‫ וְּבַשָׁבּת ַאַחר ָהֲאִכיָלה ָיִסיר ֶאת ַהֻשְּׁלָחן ְוַהְכִּלי עוֵֹמד‬20‫ד ֻמָתּר ִלֵתּן ְכִּלי ִמְבּעוֹד יוֹם ַתַּחת ַהֻשְּׁלָחן ֶשָׁﬠָליו דּוֵֹלק ֵנר‬ ‫ ֵכּיָון ֶשֵׁאינוֹ ְמַבְטּלוֹ ְבָּיַד ִים‬,‫כז ְוֵאין ָבֶּזה ַמה ֶשּׁגּוֵֹרם ְבַּשָׁבּת ְלַבֵטּל ְכִּלי ֵמֵהיָכנוֹ ַﬠל ְיֵדי ֲהָסַרת ַהֻשְּׁלָחן‬,‫ֵמַﬠְצמוֹ ַתַּחת ַהֵנּר‬ ‫ ַאף ַﬠל ִפּי ֶשָׁנַּפל בּוֹ ֶשֶׁמן ִכּי ֵאין ִמְתַכֵּוּן‬22‫ ְועוֹד ֶשֲׁהֵרי ֵאין ִנְזָה ִרים ִמְלָּהִשׂים ְכִּלי ַﬠל ַהֻשְּׁלָחן ַתַּחת ַהֵנּר‬21,‫ְבַּשָׁבּת‬ ‫ וְּנִתיַנת ַהְכִּלי ַתְּחָתּיו ָהְיָתה ְבֶּהֵתּר‬23,‫כח‬,‫ ְוַכאן ַגּם ֵכּן ֵאינוֹ ִמְתַכֵּוּן ַבֲּהָסַרת ַהֻשְּׁלָחן ְבַּשָׁבּת ֶאָלּא ְלַהָצַּלת ַהֻשְּׁלָחן‬, ‫ְלָכ‬ 24:‫ִמְבּעוֹד יוֹם‬ 5 It is permitted to place a utensil under a burning beeswax or tallow candle,25 so that the candle will fall into it if it falls. This is not considered as nullifying the option of using the utensil,26 since it is possible to shake out the candle from the utensil immediately27 after it falls there and carry the utensil as one desires. [Doing does not involve violation of] the prohibition against extinguishing [the candle] or causing it to burn, as will be explained in sec. 277[:5].28 Nor is the prohibition

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against moving an article that is muktzeh involved, because one will not move the candle that is muktzeh by hand. Instead, he will shake out the utensil and [the candle] will fall out on its own accord. The utensil does not become the base for a forbidden object (basis ledavar haassur), since the forbidden article29 was not inside it bein hashmashos and the person had the intent to shake it out [of the container were it to fall in].30 (See sec. 309[:7].) This instance does not resemble placing a utensil under an oil lamp to collect the oil dripping [from the lamp].31 [In that instance,] although it is possible to shake the oil from the utensil, the person does not desire to do so, so as not to lose the oil. [Indeed,] the [entire] reason he placed the utensil there [was to collect the oil], and he thereby nullifies the option of using [the utensil for any other purpose]. ‫ ֶשֵׁאין ַכּאן ִבּטּוּל ְכִּלי‬,‫ ְלַקֵבּל בּוֹ ֶאת ַהֵנּר ִאם ִיפּוֹל‬25‫ה ֻמָתּר ִלֵתּן ְכִּלי ְבַּשָׁבּת ַתַּחת ֵנר ֶשׁל ַשֲׁﬠָוה אוֹ ֶשׁל ֵחֶלב ַהדּוֵֹלק‬ ‫ ֶשֵׁאין‬,‫ ֶשׁ ִיּפּוֹל ָשָׁמּהכט וְּלַטְלֵטל ַהְכִּלי ַאַחר ָכּ ְכּמוֹ ֶשׁ ִיּ ְרֶצה‬27‫ )ב( ֵכּיָון ֶשֶׁאְפָשׁר ְלַנֵﬠר ַהֵנּר ֵמַהְכִּלי ִמָיּד‬26,‫ֵמֵהיָכנוֹ‬ ,‫ ְוַגם ֵאין ִאסּוּר ִמשּׁוּם ִטְלטוּל ֻמְקֶצה‬28,‫ל‬,‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן רע"ז‬,‫ִאסּוּר ְלַנֵﬠר ַהֵנּר ִמשּׁוּם ִאסּוּר ִכּבּוּי אוֹ ַהְבָﬠָרה‬ ,‫לא ְוֵאין ַהְכִּלי ַנֲﬠֶשׂה ָבִּסיס ְלָדָבר ָהָאסוּר‬,‫ֵכּיָון ֶשֵׁאינוֹ ְמַטְלֵטל ַהֵנּר ַהֻמְּקֶצה ְבָּיַד ִים ֶאָלּא ְמַנֵﬠר ַהְכִּלי ְוהוּא נוֵֹפל ֵמֵאָליו‬ (‫ )ַﬠֵיּן ִסָמּן ש"טלד‬30,‫לב ְוַגם ָהָיה ַדְﬠתּוֹ ְלַנֲﬠרוֹלג‬,‫ ְבּתוֹכוֹ ְבֵּבין ַהְשָּׁמשׁוֹת‬29‫ֵכּיָון ֶשׁלּ ֹא ָהָיה ָהִאסּוּר‬. ‫ ִמָכּל ָמקוֹם הוּא‬,‫ ֶשַׁאף ֶשֶׁאְפָשׁר ְלַנֵﬠר ַהֶשֶּׁמן ֵמַהְכִּלי‬31,‫ְוֵאינוֹ דוֶֹמה ִל ְנִתיַנת ְכִּלי ַתַּחת ַהֵנּר ֶשׁל ֶשֶׁמן ְלַקֵבּל ֶשֶׁמן ַהנּוֵֹטף‬ ‫לה‬:‫ וִּבְשִׁביל ָכּ הוּא נוְֹתנוֹ ָשׁם וְּמַבְטּלוֹ ֵמֵהיָכנוֹ‬,‫ ֶשׁלּ ֹא ְלַהְפִסיד ַהֶשֶּׁמן‬, ‫ֵאינוֹ ָחֵפץ ְבָּכ‬ 6 It is forbidden to touch a burning lamp hanging [from a ceiling or a wall] even though one does not move it.32 True, the prohibition of muktzeh does not include merely touching [a forbidden article].33 Nevertheless, doing so is forbidden lest [the lamp] be shaken slightly because of his touch. Even so, if there was a permitted item placed on [the lamp] one may remove it [from the lamp,] (provided he does not touch [the lamp] with his hands). There is no concern about the fact that the lamp will be moved by removing that item, because it will have been moved indirectly and when one moves an article indirectly, [the prohibition against] moving it does not apply, as will be explained in sec. 311[:14]. To what does the above apply? To a beeswax candle or the like.34 If, however, an oil lamp was hanging, it is forbidden to remove a permitted item from it, lest the lamp move somewhat and a) the oil come closer to the wick, in which instance, [the person] would be liable for causing a fire to burn, or b) [the oil] will become somewhat removed from [the wick], in which instance, the prohibition against extinguishing applies, as will be explained in sec. 277[:2-3]. ‫ ִמָכּל‬33,‫לו‬,‫ ְוֵאין ִאסּוּר ְבֻּמְקֶצה ִבְּנִגיָﬠה ְבָּﬠְלָמא‬32,‫ ַאף ַﬠל ִפּי ֶשֵׁאינוֹ ְמַטְלְטלוֹ‬,‫ו ָאסוּר ִלַגּע ְבֵּנר דּוֵֹלק ְכֶּשׁהוּא ָתּלוּי‬ ‫ ֶפּן ִיְתַנְדֵנד ְקָצת ִמ ְנִּגיָﬠתוֹלז‬,‫ָמקוֹם ָאסוּר‬. ‫ ְוֵאין ָלחוּשׁ ְבַּמה‬.(‫ ִאם ָהָיה ְדַּבר ֶהֵתּר ֻמָנּח ָﬠָליו – ֻמָתּר ִלְטּלוֹ ֵמָﬠָליולח )וִּבְלָבד ֶשׁלּ ֹא ִיַגּע בּוֹ ְבָּיָדיו‬,‫וִּמָכּל ָמקוֹם‬ ‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסָמּן‬,‫ ְלִפי ֶשׁהוּא ִטְלטוּל ִמן ַהַצּדלט ְוֵאינוֹ ִטְלטוּל‬,‫ֶשִּׁמְּתַנְדֵנד ַהֵנּר ַﬠל ְיֵדי ְנִטיַלת אוֹתוֹ ָדָבר ֵמָﬠָליו‬ ‫מ‬.‫שי"א‬ ‫ ֲאָבל ִאם ָהָיה ֵנר ֶשׁל ֶשֶׁמן ָתּלוּי – ָאסוּר ִלטּוֹל ָדָּבר ַהֻמָּתּר‬34,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְבֵּנר ֶשׁל ַשֲׁﬠָוהמא ְוַכיּוֵֹצא בוֹ‬ ‫ אוֹ ִיְתַרֵחק ְקָצת ִמֶמָּנּה ְוֵישׁ בּוֹ ִמשּׁוּם‬,‫ ֶפּן ִיְתַנ ְדֵנד ַהֵנּר ְקָצת ְו ִיְתָקֵרב ַהֶשֶּׁמן ֶאל ַהְפִּתיָלה ְוִיְתַחֵיּב ִמשּׁוּם ַמְבִﬠיר‬,‫ֵמָﬠָליו‬ ‫מג‬:‫מב ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן רע"ז‬,‫ְמַכֶבּה‬ 7 On Shabbos, it is permittedto place a utensil under a burning lamp to collect the sparks [it produces].35 This is not considered as nullifying the option of using the utensil, since the sparks have no substance at all. Therefore, it is permitted to

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remove the utensil even after the sparks fell in it. It is, however, forbidden to place [a utensil under a lamp] to collect the charred fragments that fall from the wick, because they are of substance and it would be forbidden to move the utensil after [these charred fragments] fell into it.36 True, one could cast [the fragments] from [the utensil] and move it afterwards as one desires. Nevertheless, [this is forbidden,] since one may not cast them out immediately after they fell into it; they must burn out first. [Otherwise,] one would be liable for extinguishing and causing a flame to burn as is the law governing one who stirs coals.37 If so, the person is nullifying the option of using the utensil temporarily until these charred fragments have burnt out. And it is forbidden to nullify the option of using the utensil even for a brief time unless a great loss is involved, as will be explained in sec. 266[:26]. ‫ ִמְפֵּני ֶשַׁה ִנּיצוֹצוֹת ֵאין‬26,‫ ֶשֵׁאין ַכּאן ִבּטּוּל ְכִּלי ֵמֵהיָכנוֹ‬35,‫מד‬,‫ז ֻמָתּר ִלֵתּן ְכִּלי ְבַּשָׁבּת ַתַּחת ֵנר ְלַקֵבּל בּוֹ ִניצוֹצוֹת‬ ‫מו‬.‫מה וְּלָכ ֻמָתּר ִלטּוֹל ַהְכִּלי ַאף ַאַחר ֶשָׁנְּפלוּ ַה ִנּיצוֹצוֹת ְלתוֹכוֹ‬,‫ָבֶּהם ַמָמּשׁ ְכָּלל‬ ‫ ְלִפי ֶשֵׁיּשׁ ָבֶּהם ַמָמּשׁ – ֶנֱאָסר ַהְכִּלי ְבִּטְלטוּל ַאַחר‬,‫ֲאָבל ָאסוּר ִלְתּנוֹ ְבַּשָׁבּת ְלַקֵבּל בּוֹ ַהֶפָּחִמין ַהנּוְֹפִלים ֵמַהְפִּתיָלה‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשִׁאי ֶאְפָשׁר‬,‫ ְוַאף ַﬠל ִפּי ֶשֶׁאְפָשׁר ְלַנֲﬠָרם ִמֶמּנּוּ וְּלַטְלְטלוֹ ַאַחר ָכּ ְכּמוֹ ֶשׁ ִיּ ְרֶצה‬36,‫מז‬.‫ֶשָׁנְּפלוּ ְלתוֹכוֹ‬ ‫ ִאם‬37,‫מט‬,‫מח ֶשׁלּ ֹא ִיְתַחֵיּב ִמשּׁוּם ְמַכֶבּה וַּמְבִﬠיר ְכִּדין ַהחוֶֹתה ַבֶּגָּחִלים‬,‫ְלַנֲﬠָרם ִמָיּד ֶשָׁנְּפלוּ ְלתוֹכוֹ ַﬠד ְלַאַחר ֶשׁ ִיְכבּוּ‬ ‫ ְוָאסוּר ְלַבֵטּל ְכִּלי ֵמֵהיָכנוֹ ֲאִפלּוּ ְלִפי ָשָׁﬠה ֶשׁלּ ֹא ִבְּמקוֹם‬,‫ֵכּן ֲהֵרי הוּא ְמַבְטּלוֹ ֵמֵהיָכנוֹ ְלִפי ָשָׁﬠה ַﬠד ֶשׁ ִיְּכבּוּ ַהֶפָּחִמים‬ ‫נא‬:‫נ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן רס"ו‬,‫ֶהְפֵסד ְמֻרֶבּה‬ 8 When one places a utensil under a lamp to collect the sparks, the utensil should not contain water38 or other liquids, because one hastens the extinguishment of the sparks, since they will be extinguished immediately after they fall there. Even in the case of a fire [that is spreading, our Sages] permitted causing39 it to be extinguished only in one of these two ways: a) Water would be stored in containers, e.g., new earthenware containers filled with water, that cannot withstand [the heat of] fire. When the fire reaches them, they burst open [and the water pours out] and dowses [the fire].40 Thus, [it is as if] the fire extinguishes itself; the person’s [action] was merely an [indirect] cause, for when he placed the water in these containers, the walls of the container served as a barrier, intervening between the water and the fire. b) Alternatively, the water [may be used] even when it is not in a container, but it is [used] in a manner that does not extinguish [those substances to which the fire] has already taken hold; it merely prevents the fire from [spreading and] consuming other materials.41 For example, if fire has caught on to a [portion of a] garment, it is permitted to place liquid on [another part of] the garment that is slightly removed from the fire, so that when the fire reaches there, it will not consume anything more and [the fire] will burn out as a matter of course.42 In the instance at hand, by contrast, there are no walls of a container to intervene between the lamp and the water in the container beneath it, and the water actually extinguishes the sparks. [Hence, placing the container of water there] is not considered as being [merely] an [indirect] cause of the extinguishment of the fire. [Moreover,] it is forbidden to place water in a utensil [under a lamp] even while it is still day on Friday.43 This is a decree lest one place it there after nightfall. True, whenever a task is completed on Shabbos as a matter of course,44 there is no prohibition at all, even though initially [it was caused by] an action performed [by a

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person] before nightfall. We are not concerned that the person will perform that act after nightfall, because everyone is aware of the prohibition against performing forbidden labors on Shabbos and will not err concerning it. In this instance, however, one may think that there is no prohibition at all even after nightfall, since he is placing the water there before the sparks fall. ‫נג ִמְפֵּני ֶשְׁמָּקֵרב ְזַמן ִכּבּוּי‬,‫ אוֹ ְשָׁאר ַמְשִׁקים‬38,‫ח ְכֶּשׁנּוֵֹתן ַהְכִּלי ַתַּחת ַהֵנּר ְלַקֵבּל בּוֹ ִניצוֹצוֹת – ל ֹא ִיְהֶיה ִבְּכִלי ַמ ִיםנב‬ ‫נה‬.‫ַה ִנּיצוֹצוֹתנד ֶשׁ ִיְּכבּוּ ִמָיּד ֶשִׁיְּפּלוּ ָשָׁמּה‬ ‫ ְכּגוֹן ְכֵּלי ֶחֶרס‬,‫נו אוֹ ֶשִׁיְּהיוּ ַהַמּ ִים ְבּתוֹ ְכִּלי‬,‫ ִכּבּוּי ֶאָלּא )ג( ְבֶּאָחד ִמְשֵּׁני ְדָב ִרים‬39‫ְול ֹא ִהִתּירוּ ֲאִפלּוּ ִבְּדֵלָקה ִלְגרוֹם‬ ‫ ֶשׁ ִנְּמָצא ָהאוּר‬40,‫נז‬,‫ֲחָדִשׁים ְמֵלִאים ַמ ִים ֶשֵׁהם ֵאיָנם ְיכוִֹלים ְלַקֵבּל ָהאוּר וְּכֶשַׁמִּגּיַﬠ ָהאוּר ָלֶהם ֵהם ִמְתַבְּקִּﬠים וְּמַכִבּים‬ ‫נח ֶשֲׁהֵרי ְכֶּשָׁנַּתן ַהַמּ ִים ְבֵּכִלים ֵאלּוּ ָהָיה ֶהְפֵסק ְמִחָצּה ֵבּין ַהַמּ ִים‬,‫ ְוָהָאָדם ֵאינוֹ ֶאָלּא גּוֵֹרם ְבָּﬠְלָמא‬,‫הוּא ֶשְׁמַּכֵבּהוּ‬ ‫נט ְדַּה ְינוּ ָדְּפֵני ַהֵכִּלי‬,‫ְלָהאוּר‬. ‫ ֶאָלּא ֶשֵׁהם מוֹ ְנִﬠים ָהאוּר‬,‫ ֶאָלּא ֶשׁהוּא ְבִּﬠ ְנָין ֶשֵׁאין ַהַמּ ִים ְמַכִבּים ַמה ֶשֻּׁהְדַלק ְכָּבר‬,‫אוֹ ֲאִפלּוּ ֵאין ַהַמּ ִים ְבּתוֹ ְכִּלי‬ ,‫ ְכּגוֹן ַטִלּית ֶשָׁאֲחָזה ָבּהּ ָהאוּרסא – ֻמָתּר ִלֵתּן ַמְשֶׁקהסב ַﬠל ַהַטִּלּית ָרחוֹק ְקָצת ִמן ָהאוּר‬41,‫ס‬,‫ִמִלְּשׂרוֹף יוֵֹתר‬ 42,‫סג‬.‫ֶשְׁכֶּשַׁיִּגּיַﬠ ָשׁם ָהאוּר ל ֹא יוַּכל ִלְשׂרוֹף יוֵֹתר וֵּמֵאָליו ִיְכֶבּה‬ ‫סד ְוַהַמּ ִים ְמַכִבּים ַמָמּשׁסה ֶאת ַה ִנּיצוֹצוֹת – ֵאין ֶזה‬,‫ֲאָבל ַכּאן ֶשֵׁאין ָדְּפֵני ְכִלי ַמְפִסיִקים ֵבּין ֵנר ְלַמ ִים ֶשַׁבְּכִּלי ֶשַׁתְּחָתּיו‬ ‫ ִנְקָרא ְגַּרם ִכּבּוּי‬. ‫סז ְוַאף ַﬠל ִפּי ֶשָׁכּל ְמָלאָכה ַהַנֲּﬠֵשׂית‬.‫ ְגֵּזָרה ֶשָׁמּא ִיֵתּן ִמֶשָּׁחֵשָׁכה‬43,‫סו‬,‫ַוֲאִפלּוּ ִמְבּעוֹד יוֹם ָאסוּר ִלֵתּן ַמ ִים ִלְכִלי ֶזה‬ ‫סח ְוֵאין חוְֹשִׁשׁים ֶשָׁמּא ָיב ֹא ַלֲﬠשׂוֹת‬,‫ ֵאין ָבּהּ ִאסּוּר ְכָּלל ַאף ִאם ִמְתִּחָלּה ַנֲﬠָשׂה ְבָּיַד ִים ָסמוּ ַלֲחֵשָׁכה‬44‫ְבַּשָׁבּת ֵמֵאֶליָה‬ ‫ ֲאָבל ַכּאן ְיַדֶמּה ְבַּדְﬠתּוֹ ֶשֵׁאין ָבֶּזה שׁוּם‬,‫ ְלִפי ֶשַׁהֹכּל יוְֹדִﬠים ִאסּוּר ֲﬠִשַׂיּת ְמָלאָכה ְבַּשָׁבּת ְול ֹא ִיְטעוּ ָבֶּזה‬, ‫ֵכּן ִמֶשֶּׁתְּחַשׁ‬ ‫סט‬:‫ ֵכּיָון ֶשׁנּוֵֹתן ַהַמּ ִים ֹקֶדם ְנִפיַלת ַה ִנּיצוֹצוֹת‬, ‫ִאסּוּר ְכָּלל ַאף ִמֶשֶּׁתְּחַשׁ‬ 9 Nevertheless, it is permitted to place water in the bowl of a lamp that is kindled on Friday in order to elevate the oil.45 Since the person does not have the intent to extinguish the light at all, there is no concern that he will do so on Shabbos. [Moreover,] it is customary to permit [placing water in the bowl of the lamp] even if one intends to extinguish [the fire],46 so that the bowl will not be spoiled when the wick burns to its bottom. [The rationale is that,] in essence, one is not extinguishing [the fire] at all. For the wick would burn itself out when the oil is completed even if one were not to place water [in the bowl]. The water does not hasten the extinguishment of the fire at all. It only elevates the oil so that the bowl will not be spoiled when the wick burns to its bottom with only a tiny amount of oil remaining. Based on this rationale, there is an opinion that maintains that even on Shabbos,47one may place water in the bowl of a lamp when it is lit by a non-Jew for the sake of a sick person. It is, however, forbidden to place water into a tube into which one inserts a beeswax or tallow candle, even if he does so while it is still day on Friday, since when the fire burns to that point, it will actually be extinguished by the water.48 (It is, however, permitted to insert a candle into sand and the like,49 so that when the fire reaches there it will be prevented from burning further and it will be extinguished on its own accord. This is considered as indirectly causing the extinguishment [of the fire], as explained above.50 [Indeed,] on a festival,51 it is permitted to do so even after nightfall, as will be explained in sec. 514[:9].) ‫ ְדֵּכיָון ֶשֵׁאינוֹ ִמְתַכֵּוּן‬45,‫ע‬,‫ ֻמָתּר ִלֵתּן ַמ ִים ַבֲּﬠָשִׁשׁית ֶשַׁמְּדִליִקים ָבּהּ ְבֶּﬠֶרב ַשָׁבּת ְכֵּדי ְלַהְגִבּיַהּ ַהֶשֶּׁמן‬,‫ט וִּמָכּל ָמקוֹם‬ ‫עא‬.‫ְלִכבּוּי ְכָּלל – ֵאין ָלחוּשׁ ֶשָׁמּא ַיֲﬠֶשׂה ֵכּן ְבַּשָׁבּת‬

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‫‪https://www.chabad.org/library/article_cdo/aid/3447048/jewish/Shulcha...‬‬

‫‪Shulchan Aruch: Chapter 265 - Laws Pertaining to Utensils Placed Belo...‬‬

‫ְונוֲֹה ִגין ְלַהִתּיר ַאף ִאם ִמְתַכֵּוּן )ד( ְלִכבּוּי‪,‬עב‪ְ 46,‬כֵּדי ֶשׁלּ ֹא ִתְתַקְלֵקל ָהֲﬠָשִׁשׁיתעג ְכֶּשַׁתְּדִליק ַהְפִּתיָלה ַﬠל שׁוֶּליָה‪ְ ,‬לִפי‬ ‫ֶשֶׁבֱּאֶמת ֵאין ַכּאן ִכּבּוּי ְכָּלל‪ֶ ,‬שַׁאף ִאם ל ֹא ִיֵתּן ְלתוֹכוֹ ַמ ִים‪ְ ,‬כֶּשׁ ִיְּכֶלה ַהֶשֶּׁמן ִתְּכֶבּה ַהְפִּתיָלה‪ְ ,‬וֵאין ַהַמּ ִים ְמַמֲה ִרים ַהִכּבּוּי‬ ‫‪ְ.‬כָּלל‪,‬עד ֶאָלּא ֶשַׁמּ ְגִבּיִהים ַהֶשֶּׁמן ְכֵּדי ֶשׁלּ ֹא ִתְתַקְלֵקל ָהֲﬠָשִׁשׁית ְכֶּשַׁתְּדִליק ַהְפִּתיָלה ַﬠל שׁוֶּליָה ִﬠם ֶשֶׁמן ְמַﬠט ִמְזֵּﬠר‬ ‫‪.‬וְּלִפי ַטַﬠם ֶזה‪ֵ ,‬ישׁ ִמי ֶשׁאוֵֹמרעה ֶשַׁאף ְבַּשָׁבּת‪ֻ 47‬מָתּר ִלֵתּן ַמ ִים ַלֲﬠָשִׁשׁית ִאם ַמְדִליָקהּ ָנְכ ִרי ְלֹצֶר חוֶֹלה‬ ‫ֲאָבל ָאסוּר ִלֵתּן ַמ ִים ְלתוֹ ְשׁפוֶֹפֶרת ֶשׁתּוֵֹחב ָבּהּ ֵנר ֶשׁל ַשֲׁﬠָוה אוֹ ֶשׁל ֵחֶלב ֲאִפלּוּ ִמְבּעוֹד יוֹם‪ֶ ,‬שֲׁהֵרי ְכֶּשַׁמִּגּיַﬠ ָהאוּר‬ ‫ְלָשׁם – ַהַמּ ִים ֵהם ְמַכִבּים ַמָמּשׁ‪.‬עו‪48,‬‬ ‫ֲאָבל ֻמָתּר ִלְתחוֹב ַהֵנּר ְלתוֹ ַהחוֹל ְוַכיּוֵֹצא בוֹ‪ְ 49‬בִּﬠְנָין ֶשְׁכֶּשַׁיִּגּיַﬠ ָהאוּר ְלָשׁם ִיְמָנֵﬠהוּ ִמִלְּשׂרוֹף יוֵֹתר ְו ִיְכֶבּה ֵמֵאָליו‪(,‬‬ ‫ֶשׁ ְגַּרם ִכּבּוּי הוּא‪ְ ,‬כּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‪,‬עז‪ַ 50,‬וֲאִפלּוּ ִמֶשָּׁחֵשָׁכה ֻמָתּר ַלֲﬠשׂוֹת ֵכּן‪ְ ,‬כּגוֹן ְבּיוֹם טוֹב‪ְ 51,‬כּמוֹ ֶשִׁיְּתָבֵּאר‬ ‫‪ְ):‬בִּסָמּן תקי"דעח‬

‫‪Fig. 11: Water Elevating Oil in the Shabbos Lights a) the oil b) the water‬‬

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Shulchan Aruch: Chapter 266 - Laws Pertaining to a Person Who Was in Midst of a Journey when Night Fell By Rabbi Schneur Zalman of Liadi

SECTION 266 The Laws Pertaining to a Person Who Was in the Midst of a Journey when Night Fell [on Friday] (1-27) ‫סימן רסו ִדּין ִמי ֶשֶׁהְחִשׁי לוֹ ַבֶּדֶּר וּבוֹ כ"ז ְסִﬠיִפים׃‬ 1 [The following rules apply when] a person who is carrying money1 is traveling on a journey and Shabbos is about to commence. If he has his donkey with him and he is also accompanied by a non-Jew, he should not place his purse on the donkey,2 because he is commanded to have it rest on Shabbos.3Instead, he should give it to the non-Jew to carry for him on Shabbos,4until he reaches the place where he will spend the Shabbos.5[That place] must be within the Shabbos limits6 of the place where he was located when the Shabbos commenced.7 On Saturday night, he may take it back from him. [Since] he did not pay him a wage for this [favor, the non-Jew] is considered to have worked for the sake of the Jew. Nevertheless, even if he gave him [the purse] after nightfall, this is permitted because a person will not stand idly by [and forfeit] his money. If he would not be granted permission to have his money carried and and transported by the non-Jew – which are, after all, only Rabbinic prohibitions – [it is entirely possible that] he would carry it himself and violate a Scriptural prohibition.8 Nevertheless, as an initial preference, he should give it to the non-Jew while it is still day [on Friday]9 and not carry [an article10 that is] muktzeh on Shabbos. ‫ ְוֵישׁ לוֹ ֲחמוֹרוֹ ְוַגם ֵישׁ ִﬠמּוֹ ָנְכ ִרי – ל ֹא ַיִנּיַח ִכּיסוֹ ַﬠל‬1,‫א‬,‫א ִמי ֶשָׁהָיה ָבּא ַבֶדֶּר ְוִקֵדּשׁ ָﬠָליו ַהיּוֹם ְוָהיוּ ִﬠמּוֹ ָמעוֹת‬ ‫ ֶשׁהוּא‬5,‫ ַﬠד ְמקוֹם ְשִׁביָתתוֹ‬4‫ ֶאָלּא ִיְתֶּננּוּ ְלָנְכ ִריג ְלהוִֹליכוֹ לוֹד ְבַּשָׁבּת‬3,‫ב‬,‫ ִמְפֵּני ֶשׁהוּא ְמֻצֶוּה ַﬠל ְשִׁביָתתוֹ‬2,‫ֲחמוֹרוֹ‬ ‫ו ְוַאף ַﬠל ִפּי ֶשׁלּ ֹא ָנַתן לוֹ ָשָׂכר ַﬠל ֶזהז‬.‫ וְּלמוָֹצֵאי ַשָׁבּת לוְֹקחוֹ ִמֶמּנּוּ‬7,‫ ִמָמּקוֹם ֶשִׁקֵּדּשׁ ָﬠָליו ַהיּוֹם‬7,‫תּוֹ ַהְתּחוּםה‬ ‫ט ִמְפֵּני ֶשֵׁאין ָאָדם ַמֲﬠִמיד ַﬠְצמוֹ ַﬠל‬,‫ח ְוַאף ַﬠל ִפּי ֶשָׁנַּתן לוֹ ִמֶשָּׁחֵשָׁכה – ֲהֵרי ֶזה ֻמָתּר‬,‫ֶשִׁנְּמָצא טוֵֹרַח ִבְּשִׁביל ִיְשָׂרֵאל‬ ‫י ְוִאם ל ֹא ַנִתּיר לוֹ ִטְלטוּל ַהָמּעוֹת ְוהוָֹלָכה ַﬠל ְיֵדי ָנְכ ִרי ֶשֵׁאין ִאסּוָּרן ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים – ָיבוֹא ְלהוִֹליכוֹ‬,‫ָממוֹנוֹ‬ 8,‫יא‬.‫ ְוַיֲﬠבוֹר ַﬠל ִאסּוּר ֶשׁל תּוָֹרה‬2‫ְבַּﬠְצמוֹ‬ ‫יב‬:‫ ֻמְקֶצה ְבַּשָּׁבּת‬10‫ ְול ֹא ְלַטְלֵטל‬9,‫ ְלַכְתִּחָלּה ֵישׁ לוֹ ִלְתּנוֹ לוֹ ִמְבּעוֹד יוֹם‬,‫וִּמָכּל ָמקוֹם‬ 2 To what does the above apply? To a person’s purse. If, however, he finds an ownerless article,11 he is not permitted to give it to a non-Jew, even while it is still day [on Friday. The rationale is, that] a person will not panic as much over [the loss of] an ownerless article that he found [and could have acquired] as he would over [the loss] of his own property. He will be able to contain himself, rather than violate a Scriptural prohibition because of it. When does the above apply? When he has yet to lift it up [and thereby acquire the

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Shulchan Aruch: Chapter 266 - Laws Pertaining to a Person Who Was in...

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ownerless article]. If, however, he already lifted up [the ownerless article] and it entered his possession while it was still day [on Friday, he acquired it and] it is treated exactly like his [other property]. ‫ ְלִפי‬,‫ ֲאִפלּוּ ִמְבּעוֹד יוֹם‬2,‫ – ל ֹא ִהִתּירוּ לוֹ ִלְתָּנהּ ְלָנְכ ִרייג‬11‫ ֲאָבל ִאם ָמָצא ְמִציָאה‬,‫ב ַבֶּמה ְדָּב ִרים ֲאמוּ ִרים? ְבִּכיסוֹ‬ ‫ֶשֵׁאין ָאָדם ָבּהוּל ָכּל ָכּ ַﬠל ַהְמִּציָאהיד ְכּמוֹ ַﬠל ֶשׁלּוֹ ַמָמּשׁ ְויוַּכל ְלַהֲﬠִמיד ַﬠְצמוֹ ֶשׁלּ ֹא ָלב ֹא ִליֵדי ִאסּוּר ֶשׁל תּוָֹרה‬ ‫ִבְּשִׁביָלהּ‬. ‫טו ֲאָבל ִאם ְכָּבר ִה ְגִבּיָההּ וָּבא ְלָידוֹ ִמְבּעוֹד יוֹם – ַנֲﬠֵשׂית ְכֶּשׁלּוֹ‬,‫ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשֲׁﬠַד ִין ל ֹא ִהְגִבּיַהּ אוָֹתהּ‬ ‫טז‬:‫ַמָמּשׁ‬ 3 If he is not accompanied by a non-Jew or he does not trust the non-Jew [accompanying him], he should place his purse on his donkey.12 In order that he not violate the commandment to have his animal rest on Shabbos, he should place it on [the donkey] after it lifts its foreleg and hind leg to walk.13 In such a situation, a Scriptural prohibition is not involved. For the Scriptural prohibition against moving an article four cubits in the public domain, or transferring it from a private domain to a public domain, or transferring it from a public domain to a private domain, applies only when the same person lifts up the object (i.e., performs an akirah)from the location where it was situated, carries it [in the public domain], brings it from [a private domain to a public domain], or brings it into [a private domain from a public domain and, in all these three instances, sets it down, performing a hanachah].14 Similarly, if a person lifted up an object and loaded it onto another person while he was standing, from the moment it was placed on the person who was standing, that object is considered to have been placed down after having been lifted up beforehand.15 Afterwards, when this other person lifts his feet to walk, he is considered to have lifted the object from its place again and he is liable [when he stops walking and thereby performs the hanachah]. If, however, another person loaded [the object] onto him after he already lifted his feet [and began] walking, the object is not considered to have been placed down after having been initially lifted from its place by the first person.16 Therefore, even if the second person carried the article for a great [distance], he is exempt because he did not perform the entire forbidden labor [by himself. The rationale:] He did not [perform the entire labor, since he did not] lift the article up from its place; the first person did this. It is, however, forbidden by Rabbinic decree [for a person to do so]. In this instance, by contrast, it is permitted as an initial preference to place the article on the animal after it has lifted up a foreleg and a hind leg. [Our Sages] granted this license so that [the person will not be required] to forfeit his purse, since, otherwise he might carry it himself [because of his unwillingness to lose his money]. When the animal stops to urinate, to defecate, or the like – and certainly, if it stops to rest – the person must remove the purse from it [after it stops].17 After it lifts up its foreleg and hind leg to walk again, he should [once more] place [the article] on it. If he does not do so, [the violation of] a Scriptural prohibition will be involved.18 For when the animal stood still, it is as if a hanachah was performed [by the animal] after the initial akirah done by [the person. Thus,] when the animal begins walking again, [the animal] performs a [second] akirah of the purse, and when it rests afterwards, it will also be performing a hanachah. Thus, a complete forbidden labor, [both an akirah and a hanachah,] will have been performed.

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As an initial preference, the person should remove the object from the animal [when he sees that] it wants to stand, before it actually does so, so that [the animal] will not perform [even] the hanachah to the original akirah that the person performed.19 True, merely [the violation of] a Rabbinic prohibition is involved if [the animal] performs the hanachah. Nevertheless, to whatever extent possible, one should minimize [the violation of] Rabbinic prohibitions, for license was granted [to allow the animal to carry the purse] only because of the pressing situation.20 The person should continue to follow this course of action (until he reaches the outermost courtyard of the city, as will be explained).21 Whenever [the animal] desires to stand still, he should remove [the purse] from it, and when it begins walking, he should place it [back] on. 3‫ וְּכֵדי ֶשׁל ֹא ַיֲﬠבוֹר ַﬠל ְשִׁביַתת ְבֶּהְמתּוֹ‬12.‫ג ִאם ֵאין ִﬠמּוֹ ָנְכ ִרייז אוֹ ֶשֵׁאינוֹ ַמֲאִמינוֹ ְלָנְכ ִרייח – ַמ ִנּיַח ִכּיסוֹ ַﬠל ֲחמוֹרוֹ‬ ‫ ֶשֵׁאין ִאסּוּר ִמן ַהתּוָֹרה‬,‫ ֶשַׁﬠְכָשׁו ֵאין ַכּאן ִאסּוּר ִמן ַהתּוָֹרה‬13,‫– ַי ִנּיֶחנּוּ ָﬠֶליָה ְלַאַחר ֶשָׁﬠְקָרהיט ָיד ָוֶרֶגלכ ָלֶלֶכת‬ ‫ אוֹ ְבַּמְכ ִניס ֵמ ְרשׁוּת ָהַרִבּים ִל ְרשׁוּת‬,‫ אוֹ ְבּמוִֹציא ֵמ ְרשׁוּת ַהָיִּחיד ִל ְרשׁוּת ָהַרִבּים‬,‫ְבַּמֲﬠִביר ד' ַאמּוֹת ִבּ ְרשׁוּת ָהַרִבּים‬ 14,‫כא‬.‫ אוֹ ַמְכ ִניסוֹ‬,‫ אוֹ מוִֹציאוֹ‬,‫ ֶאָלא ְכֶּשָׁאָדם ֶאָחד עוֵֹקר ֶאת ַהֵחֶפץ ִמְמּקוֹם ַהָנָּחתוֹ וַּמֲﬠִבירוֹ‬,‫ַהָיִּחיד‬ ‫ ֶשִׁמָּיּד ֶשִׁה ִנּיחוֹ ָﬠָליו ְכֶּשׁהוּא עוֵֹמד ְכָּבר ַנֲﬠֵשׂית ַהָנָּחה ְלֵחֶפץ ֶזה‬,‫ְוֵכן ִאם ַאֵחר ָﬠַקר ַהֵחֶפץ ְוִה ִנּיחוֹ ַﬠל ֶזה ְכֶּשׁהוּא עוֵֹמד‬ ‫כב ֲאָבל ִאם ַאֵחר‬.‫ ְוַאַחר ָכּ ְכֶּשֶׁזּה עוֵֹקר ַרְגָליו ָלֶלֶכת – ֲהֵרי זוֹ ֲﬠִקיָרה ְשׁ ִנָיּה ְלֵחֶפץ ֶזה ְוַחָיּב‬15,‫ַלֲﬠִקיָרה זוֹ ָה ִראשׁוָֹנה‬ 16,‫כג‬,‫ִהִנּיחוֹ ָﬠָליו ְלַאַחר ֶשׁהוּא ָﬠַקר ְכָּבר ַרְגָליו ָלֶלֶכת – ל ֹא ַנֲﬠֵשׂית ֲﬠַד ִין ַהָנָּחה ַלֲﬠִקיָרה ָה ִראשׁוָֹנה ֶשָׁﬠַקר ֲחֵברוֹ‬ ‫ ֶשָׁחְסָרה לוֹ ָהֲﬠִקיָרה‬,‫ ִמְפֵּני ֶשׁלּ ֹא ָﬠָשׂה ָכּל ַהְמָּלאָכה‬,‫וְּלִפיָכ ַאף ֶשֶׁזּה הוִֹלי ַהֵחֶפץ ַאַחר ָכּ ַה ְרֵבּה – ָפּטוּר הוּא‬ ‫ ֶאָלּא ֶשָׁאסוּר ִמִדְּבֵרי סוְֹפ ִרים‬,‫ֶשֲׁﬠָשָׂאהּ ֲחֵברוֹ‬. ‫ ֶשׁלּ ֹא ָיב ֹא‬,‫כד ֶשִׁהִתּירוּ לוֹ ִמשּׁוּם ֶהְפֵסד ִכּיסוֹ‬,‫ְוַכאן ְכֶּשַׁמּ ִנּיַח ַﬠל ְבֶּהְמתּוֹ ַאַחר ֶשָׁﬠְקָרה ָיד ָוֶרֶגל – ֻמָתּר ֲאִפלּוּ ְלַכְתִּחָלּה‬ ‫כה‬.‫ְלהוִֹליכוֹ ְבַּﬠְצמוֹ‬ ‫ ְוָכל ֶשֵׁכּן ִאם עוֶֹמֶדת ָלנוַּח – ָצ ִרי ִלטּוֹל ַהִכּיס‬,‫ אוֹ ְלַהִטּיל ְגָּלִליםכז ְוַכיּוֵֹצא ָבֶּזה‬,‫וְּכֶשַׁהְבֵּהָמה עוֶֹמֶדתכו ְלַהְשִׁתּין ַמ ִים‬ 18,‫כח ֶשִׁאם ל ֹא ַיֲﬠֶשׂה ֵכּן ֵישׁ ַכּאן ִאסּוּר ֶשׁל תּוָֹרה‬,‫ וְּלַאַחר ֶשַׁתֲּחזוֹר ְוַתֲﬠקוֹר ָיד ָוֶרֶגל ָלֶלֶכת – ַי ִנּיֶחנּוּ ָﬠֶליָה‬17,‫ִמֶמָּנּה‬ ‫ וְּכֶשׁחוֶֹזֶרת ֵליֵל – ֲהֵרי ִהיא ְבַּﬠְצָמהּ עוָֹשׂה ֲﬠִקיָרה‬,‫ֶשֲׁהֵרי ְכֶּשָׁﬠְמָדה ַנֲﬠֵשׂית ַהָנָּחה ַלֲﬠִקיָרה ָה ִראשׁוָֹנה ֶשָׁﬠַקר הוּא‬ ‫כט‬.‫ ַוֲהֵרי ַכּאן ְמָלאָכה ְגמוָּרה‬,‫ וְּכֶשָׁתּנוַּח ַאַחר ָכּ ַתֲּﬠֶשׂה ַגּם ַהָנָּחה‬,‫ַלִכּיס‬ ‫ ְכֵּדי ֶשׁלּ ֹא ַתֲﬠֶשׂה ֲאִפלּוּ ַהָנָּחה ַלֲﬠִקיָרה ָה ִראשׁוָֹנה ֶשָׁﬠַקר‬,‫וְּלַכְתִּחָלּה ָצ ִרי ִלְטּלוֹ ִמֶמָּנּה ְכֶּשִׁתּ ְרֶצה ַלֲﬠמוֹד ֹקֶדם ֶשָׁﬠְמָדה‬ ‫ ִמָכּל ָמקוֹם ָכּל ַמה ֶשֶּׁאְפָשׁר ְלַמֵﬠט‬,‫ ֶשַׁאף ֶשֵׁאין ַכּאן ֶאָלּא ִאסּוּר ִמִדְּבֵרי סוְֹפ ִרים ַאף ִאם ַתֲּﬠֶשׂה ַהָנָּחה זוֹ‬19,‫ל‬,‫הוּא‬ 20.‫ ֶשֲׁהֵרי ל ֹא ִהִתּירוּ ֶאָלּא ִמְפֵּני ַהֹדַּחק‬,‫ְבִּאסּוֵּרי ִדְּבֵרי סוְֹפ ִרים – ָצ ִרי ְלַמֵﬠט‬ ‫ וְּכֶשַׁתֲּﬠקוֹר ָלֶלֶכת – ַיִנּיֶחנּוּ ָﬠֶליָה )ַﬠד ֶשַׁיִּגּיַﬠ ְלָחֵצר‬,‫ְוֵכן ַיֲﬠֶשׂה ְלעוָֹלם ְבָּכל ַפַּﬠם ֶשִׁתּ ְרֶצה ַלֲﬠמוֹד – ִיְטֶּלנּוּ ֵמָﬠֶליָה‬ 21:(‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּארלא‬,‫ַהִחיצוָֹנה ֶשׁל ָהִﬠיר‬ 4 Even when the animal does not belong to [the traveler] and thus he does not [violate] the [Scriptural] commandment of having his animal rest, he must still be careful with regard to all the above. Since he is driving the animal, he will violate a prohibition if it performs a forbidden labor,22 even though the animal does not belong to him.23 Nevertheless, if the animal does not belong to him,24 he must place [the purse] on the animal even if a non-Jew is accompanying him [and he would otherwise be required to give it to the non-Jew. The rationale:] Since he exercises caution that a complete labor forbidden by Scriptural Law will not be committed, even were such activities to be performed by a human, only a Rabbinic prohibition would be violated.25 Therefore, it is preferable that he have a Rabbinically forbidden activity performed by an animal rather than he himself performing an activity forbidden by Rabbinic Law by instructing a non-Jew26 and giving him his purse to carry for him,

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thereby using him as his agent on Shabbos. When, by contrast, the animal belongs to him and he is commanded that it rest on Shabbos, even when he is careful that a completely forbidden activity is not carried out, it is nevertheless preferable that [the animal] rest entirely.27 Therefore, he must give his purse to the non-Jew, for [with regard to him,] he is not [at all] obligated to have him rest on Shabbos. ‫לב ְדֵּכיָון‬,‫ ֶשֵׁאין ַכּאן ִאסּוּר ִמשּׁוּם ְשִׁביַתת ְבֶּהְמתּוֹ – ַאף ַﬠל ִפּי ֵכן ָצ ִרי ִלָזֵּהר ְבָּכל ֶזה‬,‫ד ַוֲאִפלּוּ ִאם ֵאין ַהְבֵּהָמה ֶשׁלּוֹ‬ 21,‫לד‬.‫ ַאף ַﬠל ִפּי ֶשֵׁאיָנהּ ֶשׁלּוֹ‬2,‫ ִאם ַתֲּﬠֶשׂה ְמָלאָכה ְגמוָּרה – ַיֲﬠבוֹר ַﬠל ל ֹא ַתֲﬠֶשׂהלג‬,‫ֶשׁהוּא ְמַחֵמּר ַאֲחֶריָה‬ ‫לה ְדֵּכיָון ֶשׁהוּא ִנְזָהר ֶשׁלּ ֹא ַתֲﬠֶשׂה‬,‫ – ָצ ִרי ְלַהִנּיחוֹ ָﬠֶליָה ֲאִפלּוּ ֵישׁ ִﬠמּוֹ ָנְכ ִרי‬24‫ ִאם )א( ֵאיָנהּ ֶשׁלּוֹ‬,‫וִּמָכּל ָמקוֹם‬ ‫ְמָלאָכה ְגמוָּרה ָהֲאסוָּרה ִמן ַהתּוָֹרה ֶאָלּא ָדָּבר ֶשֵׁאין בּוֹ ִאסּוּר ֶאָלּא ִמִדְּבֵרי סוְֹפ ִרים ַאף ִאם ָאָדם ָהָיה עוֶֹשׂה ַכּיּוֵֹצא‬ ‫ ִאם ֵכּן מוָּטב ֶשַׁיֲּﬠֶשׂה ַﬠל ְיֵדי ַהְבֵּהָמה ָדָּבר ָהָאסוּר לוֹ ְבַּﬠְצמוֹ ִמִדְּבֵרי סוְֹפ ִרים ִמֶשַּׁיֲּﬠֶשׂה ְבַּﬠְצמוֹ ָדָּבר ָהָאסוּר‬25,‫בוֹ‬ ‫לז‬.‫ וּ ְנִתיַנת ַהִכּיס ֵאָליו ֶשׁיּוִֹליֶכנּוּ לוֹ ְוַיֲﬠֶשׂה ְשִׁליחוּתוֹ ְבַּשָׁבּת‬26,‫ ְדַּה ְינוּ ָהֲאִמיָרה ְלָנְכ ִרילו‬,‫ִמִדְּבֵרי סוְֹפ ִרים‬ ‫ ִמָכּל ָמקוֹם יוֵֹתר טוֹב‬,‫ ַאף ֶשׁ ִנְּזָהר ֶשׁלּ ֹא ַתֲﬠֶשׂה ְמָלאָכה ְגמוָּרה‬,‫ֲאָבל ְכֶּשַׁהְבֵּהָמה ֶשׁלּוֹ ְוהוּא ְמֻצֶוּה ַﬠל ְשִׁביָתָתהּ‬ ‫לט‬:‫ ְלִפיָכ ָצ ִרי ִלֵתּן ִכּיסוֹ ְלָנְכ ִרי ֶשֵׁאינוֹ ְמֻצֶוּה ַﬠל ְשִׁביָתתוֹ‬27,‫לח‬,‫ֶשִׁתְּשׁבּוֹת ְלַגְמֵרי‬ 5 If [the person has] a heavy burden that the non-Jew would be unable to carry by hand [and thus it would have to be carried by his donkey], he should also give his donkey to the non-Jew as an outright present or declare [the donkey] ownerless. In such an instance, it is governed by the laws applying to an animal that does not belong to him, as explained [previously].28 ‫מ‬,‫ אוֹ ַיְפִקיֶרָנּה‬,‫ה ְוִאם הוּא ַמָשּׂא ָכֵּבד ֶשׁלּ ֹא יוַּכל ַהָנְּכ ִרי ָלֵשׂאת אוֹתוֹ ְבָּיָדיו – ִיֵתּן ַגּם ַהֲחמוֹר ְלָנְכ ִרי ְבַּמָתָּנה ְגמוָּרה‬ 28,‫מא‬:‫ וְּכמוֹ ֶשׁ ִנְּתָבֵּאר‬,‫ַוֲאַזי ִדּיָנהּ ִכְּבֵהָמה ֶשֵׁאינוֹ ֶשׁלּוֹ ְכָּלל‬ 6 Even though a person was permitted to place his purse on a donkey, license was not granted for him to ride on it.29 ([This stringency applies] even when, were he not to ride on the donkey [while sitting on] the purse, the purse would be exposed on the donkey and there would be reason for concern that robbers might steal it from him. Even so, the prohibition against riding was not lifted for him on presentday roads, ([even though] they are not categorized as an actual public domain, as will be explained in sec. 345[:11]).30 [In such a situation,] even if license to ride [the animal] were not to be granted him, he would never violate a Scriptural prohibition even if he were to carry the purse himself. What difference does it make [whether he violates] the prohibition against riding or the prohibition against [carrying in] a karmelis;31they are both of Rabbinic origin. Therefore permission should not be granted [to ride on the donkey]. ([Instead, the only license that should be granted to him] is for the money to be carried and transported by the animal, without it performing an akirah [lifting the object from its place] or a hanachah [bringing it to a state of rest), so that he will not transport the money himself and [thereby both] handle it and perform both an akirah and a hanachah. [Out of fear that he might perform such a transgression, our Sages reasoned that] it was preferable to grant him license [to overstep] fewer32 Rabbinic prohibitions33 than for him to violate many Rabbinic prohibitions34 willfully. [They did] not, however,) (grant him license) to ride. Instead, he should travel on foot.

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29,‫מב‬.‫ו ַאף ַﬠל ִפּי ֶשִׁהִתּירוּ לוֹ ְלַהִנּיַח ִכּיסוֹ ַﬠל ֲחמוֹרוֹ – ל ֹא ִהִתּירוּ לוֹ ִל ְרכּוֹב ָﬠָליו‬ (‫ ִיְהֶיה )ב( ָשׁם ֲחָשׁשׁ‬,‫ַוֲאִפלּוּ ִאם הוּא ְבִּﬠ ְנָין ֶשִׁאם ל ֹא ִי ְרַכּב ָﬠָליו ְוַהִכּיס ַתְּחָתּיו ֶאָלּא ְיֵהא ַהִכּיס ְמֻגֶלּה ַﬠל ֲחמוֹרוֹ‬ ‫ ַאף ַﬠל ִפּי ֵכן ל ֹא ִהִתּירוּ לוֹ ִאסּוּר ְרִכיָבהמג ִבְּדָרִכים ֶשָׁלּנוּ )ֶשֵׁאין ָלֶהם ִדּין ְרשׁוּת ָהַרִבּים‬,‫ִמִלְּסִטים ֶשׁלּ ֹא ִיְגְזֵלהוּ ִמֶמּנּוּ‬ ‫ ְוַאף ִאם ל ֹא ַנִתּיר לוֹ ָה ְרִכיָבה – ל ֹא ָיב ֹא ִליֵדי ִאסּוּר ֶשׁל תּוָֹרה ַאף ִאם‬30,(‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסָמּן שמ"המד‬,‫ְגּמוָּרה‬ ‫ ְלִפיָכ ֵאין‬.‫ ְשֵׁניֶהם ֵהם ִמִדְּבֵרי סוְֹפ ִרים‬31,‫ וַּמה ֶהְפֵרשׁ ָלנוּ ֵבּין ִאסּוּר ָה ְרִכיָבה וֵּבין ִאסּוּר ַהַכּ ְרְמִלית‬,‫יוִֹליֶכָנּה ְבַּﬠְצמוֹ‬ ‫ ְכֵּדי ֶשׁלּ ֹא ָיב ֹא ְלהוִֹלי ְבַּﬠְצמוֹ ִויַטְלֵטל‬,‫ְלַהִתּיר לוֹמה )ֶאָלּא ִטְלטוּל ַהָמּעוֹת ְוהוָֹלָכה ַﬠל ְיֵדי ַהְבֵּהָמה ְבּל ֹא ֲﬠִקיָרה ְוַהָנָּחה‬ ‫ ִמֶשַּׁיֲּﬠבוֹר ַﬠל ַה ְרֵבּה ִמִדְּבֵרי‬33‫ ִמִדְּבֵרי סוְֹפ ִרים‬32‫ וּמוָּטב ְלַהִתּיר לוֹ ְמַﬠט‬,‫ַגּם ֵכּן ַהָמּעוֹת ְוַיֲﬠֶשׂה ַגם ֵכּן ֲﬠִקיָרה ְוַהָנָּחה‬ ‫ ֶאָלּא ֵיֵל ְבַּרְגָליו‬,(‫מו ֲאָבל( ָה ְרִכיָבה )ֵאין ְלַהִתּיר לוֹ‬,‫ ְבָּזדוֹן‬34‫סוְֹפ ִרים‬: 7 The person should travel on foot even if he must journey beyond the Shabbos limits35 because of a possibility of danger. [There is reason to say that] he should ride on the donkey, because [when doing so,] his feet will hang more than ten handbreadths above the ground and the prohibition against [going beyond] the Shabbos limits does not apply when one is more than ten handbreadths above the ground, as explained in sec. 248[:3].36 If, by contrast, he travels on foot, he will violate the prohibition against [going beyond] the Shabbos limits. [Indeed, this ruling applies] even with regard to the Scriptural prohibition against [going beyond] the Shabbos limits, i.e., twelve mil, according to the opinions that [going beyond that distance] is forbidden by Scriptural Law.37 [Nonetheless, the rationale for prohibiting riding is that,] although while riding his feet will be more than ten handbreadths above the ground, nevertheless, since he is comfortably sitting on the donkey – a place that is comfortable to use as a seat – and the feet of the donkey touch the ground,38 the situation resembles one traveling in a coach. [In that instance,] even though it is ten handbreadths above the ground, if it is four handbreadths by four handbreadths [or more] in area, the prohibition against [going beyond] the Shabbos limits applies, as will be stated in sec. 404[:1] (see fig. 12 below). Nevertheless, if it is a situation where danger could arise if the person does not ride [his donkey] or travel in a coach, e.g., one is traveling through a desert with a caravan and he would not be able to keep pace with them if he goes on foot39 or the like, he may ride or travel in a coach. [This leniency applies] even when he is still within the Shabbos limits and thus there is no prohibition at all against traveling on foot.40 '‫ וְּכֶשׁ ִיּ ְרַכּב ַﬠל ַהֲחמוֹר ִיְהיוּ ַרְגָליו ְתּלוּיוֹת ְלַמְﬠָלה ִמי‬,‫ ִמְפֵּני ֲחַשׁשׁ ַסָכָּנה‬35‫ז ַוֲאִפלּוּ ִאם הוּא ָצ ִרי ָלֵצאת חוּץ ַלְתּחוּם‬ ‫ וְּכֶשֵׁיֵּל‬36,‫מז‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְבִּסָמּן רמ"ח‬,‫ ְוָכל ְלַמְﬠָלה ִמי' ְטָפִחים ֵאין בּוֹ ִמשּׁוּם ִאסּוּר ְתּחוִּמין‬,‫ְטָפִחים ִמן ָהָאֶרץ‬ ‫ ְכּגוֹן חוּץ ְלי"ב ִמיל ְלָהאוְֹמ ִריםמח ֶשֵׁהם ִמן‬,‫ ַוֲאִפלּוּ ִאסּוּר ְתּחוִּמין ֶשֵׁהם ִמן ַהתּוָֹרה‬,‫ְבַּר ְגָליו ַיֲﬠבוֹר ַﬠל ִאסּוּר ְתּחוִּמין‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשׁהוּא‬,‫ ְלִפי ֶשַׁאף ֶשְׁכֶּשׁ ִיּ ְרכּוֹב ִיְהיוּ ַרְגָליו ְלַמְﬠָלה ִמי' ְטָפִחים‬,‫ ַאף ַﬠל ִפּי ֵכן ֵיֵל ְבַּרְגָליו‬37,‫ַהתּוָֹרה‬ ‫ ְדַּה ְינוּ ַﬠל ַגֵּבּי ַהֲחמוֹר ֶשׁהוּא ָמקוֹם נוַֹח ְלַתְשִׁמישׁ ְיִשׁיָבה ְוַרְגֵלי ַהֲחמוֹר נוְֹגִﬠים‬,‫יוֵֹשׁב ְבָּמקוֹם ֶשׁנּוַֹח ַתְּשִׁמישׁוֹ‬ ‫ ִמָכּל ָמקוֹם ִאם ֵישׁ בּוֹ ד' ַﬠל ד' – ֵישׁ בּוֹ‬,‫ ֶשַׁאף ַﬠל ִפּי ֶשָׁגּבוַֹהּ י' ְטָפִחים‬,‫ – ֲהֵרי ֶזה דוֶֹמה ְלהוֵֹל ְבָּקרוֹן‬38‫ָבָּאֶרץ‬ ‫נ‬.‫מט ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן ת"ד‬,‫ִמשּׁוּם ְתּחוִּמין‬ ‫ ְכּגוֹן ֶשׁהוֵֹל ַבִּמְּדָבּר ִﬠם ַשָׁיָּרא ְול ֹא יוַּכל‬,‫ ִאם הוּא ְבִּﬠְנָין ֶשֵׁיּשׁ ֲחַשׁשׁ ַסָכָּנה ִאם ל ֹא ִי ְרַכּב ְוֵיֵל ְבָּקרוֹן‬,‫וִּמָכּל ָמקוֹם‬ ‫ ְוָכל ַכּיּוֵֹצא ָבֶזה – ָיכוֹל ִל ְרכּוֹב ְוֵליֵל ְבָּקרוֹן ַאף ְכֶּשׁעוֶֹדנּוּ ְבּתוֹ ַהְתּחוּם ֶשֵׁאין ָשׁם‬39,‫ָלֶלֶכת ִﬠָמֶּהם ִאם ֵיֵל ְבַּרְגָליו‬ 40,‫נא‬:‫ִאסּוּר ְכָּלל ַבֲּהִליָכה ָבֶּרֶגל‬ 8 [The following rules apply when a person is traveling in a coach41 and the Shabbos is about to commence:] When there is no concern for danger, he must descend from the coach [while it is still day]. If he did not descend from it while it was still day, he must remove all his goods from his person and place them on the coach before he descends from it, if the coach itself – without its wheels – is four

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handbreadths [by four handbreadths] wide and ten handbreadths high without [the height of] its wheels, for then it is defined as a private domain in a complete sense, even though there is much empty space beneath it. This being so, when he descends to the ground, which is a karmelis, it is forbidden for him to transfer an article from the karmelis to the private domain.42 If the coach itself is not ten handbreadths high, even though it is ten handbreadths high together with its wheels, it is not considered as a private domain if there is an empty space of three handbreadths below it, as will be explained in sec. 345[:4],43 and it is permitted to transfer an article from a karmelis to it. If it is not four handbreadths [by four handbreadths,] even though it44 is ten handbreadths high,45 it is categorized as a makom p’tur46and it is permitted to transfer [an article] into it even from a public domain. If its upper portion is wider than four handbreadths [by four handbreadths], it is considered as a private domain even though its lower portion is not that wide, as will be explained [in sec. 345:3].47 ‫ ִאם ל ֹא ָיַרד ִמֶמּנּוּ ִמְבּעוֹד יוֹם – ָצ ִרי ְלָהִסיר ִמֶמּנּוּ ָכּל ֲחָפָציו‬41‫ח וְּכֶשֵׁאין ָשׁם ֲחַשׁשׁ ַסָכָּנה ְוָצ ִרי ֵליֵרד ִמן ַהָקּרוֹן‬ ‫וְּלַה ִנּיָחם ַﬠל ַהָקּרוֹן ֹקֶדם ֶשֵׁיֵּרד ִמֶמּנּוּ ִאם גּוּף ָהֲﬠָגָלה ַﬠְצָמהּ ְבּל ֹא ַהַגְּלַגִּלּים ִהיא ְרָחָבה ד' ְוַגם ִהיא ְגבוָֹהה י' ְטָפִחים‬ ‫ ִאם ֵכּן ְכֶּשֵׁיֵּרד ַﬠל ָהָאֶרץ ֶשִׁהיא‬,‫ ֶשָׁאז ִהיא ְרשׁוּת ַהָיִּחיד ְגּמוָּרהנב ַאף ַﬠל ִפּי ֶשֵׁיּשׁ ָחָלל ַה ְרֵבּה ַתְּחֶתּיָה‬,‫ְבּל ֹא ַהַגְּלַגִּלּים‬ 42,‫נג‬.‫ַכּ ְרְמִלית ָאסוּר לוֹ ְלַטְלֵטל ִמַכּ ְרְמִלית ִל ְרשׁוּת ַהָיִּחיד‬ ‫ ַאף ַﬠל ִפּי ֶשׁ ְגּבוָֹהה י' ְטָפִחים ִﬠם ַהַגְּלַגִּלּים – ֵאיָנהּ ְרשׁוּת ַהָיִּחיד ִאם ֵישׁ‬,‫ְוִאם ֵאין ָהֲﬠָגָלה ְגּבוָֹהה י' ְטָפִחים ְבַּﬠְצָמהּ‬ ‫נה‬.‫ וֻּמָתּר ְלַטְלֵטל ִמַכּ ְרְמִלית ְלתוָֹכהּ‬43,‫נד‬,‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסָמּן שמ"ה‬,‫ַתְּחֶתּיָה ָחָלל ג' ְטָפִחים‬ ‫ וֻּמָתּר ְלַטְלֵטל‬46,‫נו‬,‫ – ֲהֵרי ֶזה ָמקוֹם ְפּטוּר‬45‫ ֶשְׁגּבוָֹהה ְבַּﬠְצָמהּ י' ְטָפִחים‬44‫ ַאף ַﬠל ִפּי‬,‫ְוִאם ֵאין ְרָחָבה ד' ְטָפִחים‬ ‫ֲאִפלּוּ ֵמ ְרשׁוּת ָהַרִבּים ְלתוֹכוֹ‬. ‫נז ְכּמוֹ‬,‫ ַאף ַﬠל ִפּי ֶשִׁמְּלַּמָטּה ֵאיָנהּ ְרָחָבה ד' ְטָפִחים – ֲהֵרי זוֹ ְרשׁוּת ַהָיִּחיד‬,‫ְוִאם ִהיא ִמְלַמְﬠָלה ְרָחָבה ד' ְטָפִחים‬ 47,‫נח‬:‫ֶשׁ ִיְּתָבֵּאר ָשׁם‬

Fig. 12: A Coach More Than Ten Handbreadths High a) The height of the coach, not including its wheels, more than 10 handbreadths b) The length of the coach, more than 4 handbreadths c) The width of the coach, more than 4 handbreadt 9 If [in the circumstance described in subsection 1], the person is accompanied neither by a donkey nor by a non-Jew, but he is accompanied by [the following] three Jewish individuals – a deaf-mute, a mentally incompetent person, and a 12/14/2020, 12:48 PM

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minor – he should give his purse to the mentally incompetent person,48 for such a person is exempt from all mitzvos.49 He should not give it to the deaf-mute50 or to the minor, although they, too, are exempt [from all mitzvos]. For the deaf-mute does possess a minimal degree of understanding and thus [one might mistakenly think that similar license might be given to] an ordinary person.51 [Nor should it be given to] the minor, for he will ultimately gain understanding and become obligated in mitzvos.52 A mentally incompetent person, by contrast, has no understanding at all, nor will he ever gain understanding.53 If he is not accompanied by a mentally incompetent person, but is accompanied by either a deaf-mute or a minor, he should give it to him. If he is accompanied by both a deaf-mute and a minor, he may give it to whomever he chooses because the [choice] is equal: The deaf-mute possesses a minimal degree of [mature] understanding [while the minor does not possess any mature understanding. Thus, one might argue that it is desirable to give it to the minor. Conversely,] although the minor does not possess any [mature] understanding,54 [one might argue that it is undesirable to give it to him because] ultimately, when he comes of age, he will attain a normal level of understanding. [All things being equal, he may therefore give it to either one.] ‫נט ֶשׁהוּא‬,‫ ֶשׁיּוִֹליֶכנּוּ לוֹ‬48‫ ִאם ֵישׁ ִﬠמּוֹ ֵחֵרשׁ ְושׁוֶֹטה ְוָקָטן – ִיֵתּן ִכּיסוֹ ְלַהשּׁוֶֹטה‬,‫ט ִאם ֵאין ִﬠמּוֹ ל ֹא ֲחמוֹר ְול ֹא ָנְכ ִרי‬ 49,‫ס‬.‫ָפּטוּר ִמָכּל ַהִמְּצוֹת‬ ‫סא ִמָכּל ָמקוֹם ַהֵחֵרשׁ ֵישׁ לוֹ ַדַּﬠת מוֶּﬠֶטתסב וִּמְתַחֵלּף‬,‫ ְוָקָטן ַאף ַﬠל ִפּי ֶשַׁגּם ֵהם ְפּטוּ ִרים‬50‫ְול ֹא ִיְתֶּננּוּ ְלֵחֵרשׁ‬ ‫סה ְול ֹא ָיב ֹא ִלְכַלל‬,‫ ֲאָבל ַהשּׁוֶֹטה ֵאין לוֹ ַדַּﬠת ְכָּלל‬52,‫ ְוַהָקָּטן ָיב ֹא ִלְכַלל ַדַּﬠתסד וְּלִהְתַחֵיּב ְבִּמְצוֹת‬51,‫סג‬,‫ְבִּפֵקַּח‬ 53.‫ַדַּﬠת‬ ‫סז ְלִפי‬,‫סו ְוִאם ֵישׁ ִﬠמּוֹ ֵחֵרשׁ ְוָקָטן – ִיְתֶּננּוּ ְלֵאיֶזה ֶשׁ ִיּ ְרֶצה‬.‫ֲאָבל ִאם ֵאין ִﬠמּוֹ שׁוֶֹטה ֶאָלּא ֵחֵרשׁ אוֹ ָקָטן – ִיְתֶּננּוּ ָלֶהם‬ ‫ ִמָכּל ָמקוֹם ָיב ֹא ִלְכַלל‬54,‫ ְוַהָקָּטן ַאף ַﬠל ִפּי ֶשֵׁאין לוֹ ַדַּﬠת ְכָּלל‬,‫סח ֶשַׁהֵחֵרשׁ ֵישׁ לוֹ ַדַּﬠת מוֶּﬠֶטת‬,‫ֶשְׁשֵּׁניֶהם ְשׁקוִּלים‬ ‫ַדַּﬠת ְגּמוָּרה ְכֶּשׁ ִיְּגַדּל‬:

Fig. 13: A Coach Categorized as a Makom P’tur a) the height of the coach itself, without the wheels, less than 10 handbreadths b) the height of the coach, together with the wheels, more than 10 handbreadths c) the height from the ground until the bottom of the coach, 3 handbreadths or more d) the width of the coach, less than 4 handbreadt

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10 One may give [the purse] even to a minor who has reached the age55 when he should be trained in the observance of mitzvos, and [even] if it is his son, whom he [personally] is obligated to train in the observance of mitzvos.56 For the [obligation to] train [a child] is merely a Rabbinic obligation and, [in this instance,] our Sages permitted him [to ignore that obligation] lest he perform [a Scriptural transgression] himself. Nevertheless, when he gives [the purse] to [a child] – or even to a deaf-mute or a mentally incompetent person – he must give it to them after they have lifted their legs to proceed [on their way], and [also] take it from them when they want to stand, so that they will not perform an akirah or a hanachah, as explained above.57 Even though he is not obligated to see that they rest on Shabbos,58he is nevertheless forbidden by Scriptural Law to feed them forbidden food directly, as will be explained in sec. 343[:5.59 Now,] giving them his purse [to carry] – even if he gives it to them while it is still day [on Friday],60 since he knows that they will carry it on Shabbos and that is his intent in giving it to them61 – is equivalent to feeding them forbidden food directly. Therefore, he does not have license [to have them carry it] unless they do not perform the akirah and the hanachah, since then a Scriptural prohibition is not involved (even if [they are journeying through] a public domain in the complete sense). [In such a situation,] our Sages permitted him [to violate] a Rabbinic prohibition so that he will not [carry the purse] himself. Nevertheless, if a donkey is accompanying him, he should place [his purse] on the donkey and not give it to one of these people, for they are included in the category of adam, [i.e., part of] a group that includes those who are obligated to perform mitzvos, and thus [one might think that he is also allowed to give it to an ordinary Jewish adult].62 ‫ ִמָכּל ָמקוֹם ִחנּוּ ֶזה ֵאינוֹ ֶאָלּא ִמִדְּבֵרי‬56,‫סט‬,‫ ְלִחנּוּ ְוהוּא ְבּנוֹ ֶשַׁחָיּב ְלַח ְנּכוֹ ְבִּמְצוֹת‬55‫י ְוָיכוֹל ִלְתּנוֹ ְלָקָטן ֲאִפלּוּ ִה ִגּיַﬠ‬ ‫עב‬.‫ע ְוִהִתּירוּ לוֹ ֲחָכִמיםעא ְכֵּדי ֶשׁלּ ֹא ָיב ֹא ַלֲﬠשׂוֹת ְבַּﬠְצמוֹ‬,‫סוְֹפ ִרים‬ ‫ ְוִלְטּלוֹ ֵמֶהם ְכֶּשֵׁהם‬,‫ ְכֶּשׁנּוְֹתנוֹ לוֹ אוֹ ֲאִפלּוּ ְלֵחֵרשׁ ְושׁוֶֹטה – ָצ ִרי ִלְתּנוֹ ָלֶהם ְכֶּשָׁﬠְקרוּ ַרְגֵליֶהם ָלֶלֶכת‬,‫וִּמָכּל ָמקוֹם‬ ‫ ֶשַׁאף ֶשֵׁאינוֹ ְמֻצֶוּה ַﬠל‬57,‫עד‬,‫ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלה‬,‫עג ְכֵּדי ֶשׁלּ ֹא ַיֲﬠשׂוּ ֲﬠִקיָרה ְוַהָנָּחה‬,‫רוִֹצים ַלֲﬠמוֹד‬ ‫עו ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסָמּן‬,‫ ִמָכּל ָמקוֹם ֲהֵרי ָאסוּר ְלַהֲאִכיָלם ָדָּבר ָהָאסוּר ְבָּיַדִים ִמן ַהתּוָֹרה‬58,‫עה‬,‫ְשִׁביָתָתם‬ ‫ ִמָכּל ָמקוֹם ֵכּיָון ֶשׁיּוֵֹדַﬠ‬60,‫עח‬,‫ ַאף ַﬠל ִפּי ֶשׁנּוֵֹתן )ג( ָלֶהם ִמְבּעוֹד יוֹם‬,‫ ְוֶזה ֶשׁנּוֵֹתן ָלֶהם ִכּיסוֹ‬59,‫עז‬,‫שמ"ג‬ ‫ ְלִפיָכ ֵאין ֶהֵתּר ֶאָלּא ֶשׁלּ ֹא ַיֲﬠשׂוּ ֲﬠִקיָרה‬,‫ – ֲהֵרי ֶזה ְכַּמֲאִכיָלם ִאסּוּר ְבָּיַד ִים‬61‫ֶשׁיּוִֹליכוּהוּ ְבַּשָׁבּת וְּלַדַﬠת ֵכּן נוֵֹתן ָלֶהם‬ ‫ ְוִהִתּירוּ לוֹ ֲחָכִמים ִאסּוּר ֶשׁל‬,(‫ ֶשָׁאז ֵאין ְבֶּזה ִאסּוּר ֶשׁל תּוָֹרה )ַאף ִאם ָהָיה ִבּ ְרשׁוּת ָהַרִבּים ְגּמוָּרהעט‬,‫ְוַהָנָּחה‬ ‫פא‬.‫ִדְּבֵריֶהםפ ְכֵּדי ֶשׁלּ ֹא ָיב ֹא ַלֲﬠשׂוֹת ְבַּﬠְצמוֹ‬ ‫פג ְוֵישׁ ְבִּמיָנם‬,‫ ֶשֵׁהם ִבְּכַלל ָאָדם‬,‫פב ְול ֹא ִיְתֶּננּוּ ְלֶאָחד ֵמֵאלּוּ‬,‫ ִאם ָהָיה ִﬠמּוֹ ֲחמוֹר – ַי ִנּיֶחנּוּ ַﬠל ֲחמוֹרוֹ‬,‫וִּמָכּל ָמקוֹם‬ 62,‫פד‬:‫ ְו ִיְתַחְלּפוּ ָבֶּהם‬,‫ֶשַׁחָיִּבים ְבִּמְצוֹת‬ 11 If the person is not accompanied by any one of the above, [our Sages] granted a person license on Shabbos to carry his purse or an ownerless object that he acquired while it was still day [on Friday,63 by carrying it] less than four cubits at a time,64 i.e., from the commencement of Shabbos,65he should not carry it continuously for four cubits at a time. Instead, he should walk carrying it for less than four cubits, stop [at least] for a short time to rest, then resume walking, carrying it for less than four cubits, [and again] stop [at least] for a short time to rest, and continue doing so until he reaches the place where he will spend the Shabbos. If he stands still [merely] in order to adjust his burden, this is not considered an interruption [in his journey].66 Instead, he must stand still in order to rest. 12/14/2020, 12:48 PM

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There are authorities who rule stringently and maintain that whenever [our Sages] granted a person license to carry an article for less than four cubits at a time, he must sit down [after walking] that distance. Merely standing still is of no consequence since, [in truth,] he is not standing [still in order] to rest and relax. Instead, he desires to rest [only] so that he will be permitted to carry the article [again for a bit less than] another four cubits. It is desirable to give weight to their words wherever possible. 63,‫פו‬,‫ אוֹ ְמִציָאה ֶשָׁבָּאה ְלָידוֹ ִמְבּעוֹד יוֹם‬,‫יא ְוִאם ֵאין ִﬠמּוֹ שׁוּם ֶאָחד ִמָכּל ֵאלּוּ – ִהִתּירוּ לוֹ ְלַטְלֵטל ְבַּשָׁבּתפה ִכּיסוֹ‬ '‫ ֶאָלּא ֵיֵל ִﬠָמֶּהם ָפּחוֹת ִמד‬65,‫פח‬,‫ ִמֶשִּׁקֵּדּשׁ ַהיּוֹם‬64‫פז ְדַּה ְינוּ ֶשׁלּ ֹא יוִֹליֵכם ד' ַאמּוֹת ְרצוִּפים‬,‫ָפּחוֹת ָפּחוֹת ִמד' ַאמּוֹת‬ .‫ ְוֵכן ַיֲﬠֶשׂה ַﬠד ֶשַׁיִּגּיַﬠ ִלְמקוֹם ְשִׁביָתתוֹ‬,‫ ְוַיֲﬠמוֹד ְמַﬠט ָלנוַּח‬,‫פט ְוַיֲחזוֹר ְוֵיֵל ָפּחוֹת ִמד' ַאמּוֹת‬,‫ ְוַיֲﬠמוֹד ְמַﬠט ָלנוַּח‬,‫ַאמּוֹת‬ ‫צ‬.‫ ֶאָלּא ָצ ִרי ֶשַׁיֲּﬠמוֹד ְכֵּדי ָלנוַּח‬66,‫ְוִאם ָﬠַמד ְלַתֵקּן ַמָשּׂאוֹ – ֵאין ֲﬠִמיָדה זוֹ ַמְפֶסֶקת‬ ‫ ֲאָבל ָהֲﬠִמיָדה ֵאיָנהּ‬,‫ ֶשֵׁיֵּשׁב ְבָּכל ָפּחוֹת ִמד' ַאמוֹת‬,‫ְוֵישׁ ַמְחִמי ִריןצא ְבָּכל ָמקוֹם ֶשִׁהִתּירוּ ִטְלטוּל ָפּחוֹת ָפּחוֹת ִמד' ַאמּוֹת‬ ‫צב‬.‫ ֶאָלּא הוּא רוֶֹצה ָלנוַּח ְכֵּדי ְלַהִתּיר ִאסּוּר ִטְלטוּל ד' ַאמוֹת‬,‫ ֵכּיָון ֶשֵׁאין ַכָּוָּנתוֹ ַבֲּﬠִמיָדתוֹ ִבְּשִׁביל ָלנוַּח וְּלִהָנֵּפשׁ‬,‫ְכּלוּם‬ ‫ ְוטוֹב ָלחוּשׁ ִלְדָבָריו ְבָּמקוֹם ֶשֶׁאְפָשׁר‬: 12 Nevertheless, [carrying the object] less than four cubits at a time is effective only with regard [to avoiding] the prohibition against carrying an object four cubits in the public domain, but not with regard to [the prohibition against] taking an object from a private domain to a public domain or bringing in an object from a public domain to a private domain. What then should the person do when he reaches his home with his purse [so that he will be able to bring the purse into his home]? Were he to bring it inside in the ordinary manner, he would be bringing in an object from a public domain or a karmelis to a private domain.67 Instead, [he should do the following:] Immediately upon reaching his home, before he stands [still] there, he should toss [the purse] into his home in an irregular manner,68 i.e., departing from the ordinary way one throws, e.g., throwing it backwards over his shoulder. Even if [he would be in] a public domain in the strict sense, throwing it in this manner is not forbidden by Scriptural Law.69 [It is forbidden] only by Rabbinic decree and [our Sages] granted him license, lest he bring it into his home in the ordinary manner. ‫ ֲאָבל ל ֹא ְלִﬠ ְנַין‬,‫ ֵאין ָפּחוֹת ָפּחוֹת ִמד' ַאמוֹת מוִֹﬠיל ֶאָלּא ְלִﬠ ְנַין ִאסּוּר ַמֲﬠִביר ד' ַאמּוֹת ִבּ ְרשׁוּת ָהַרִבּים‬,‫יב וִּמָכּל ָמקוֹם‬ ‫צג‬.‫ ְול ֹא ְלִﬠ ְנַין ַהְכָנָסה ֵמ ְרשׁוּת ָהַרִבּים ִל ְרשׁוּת ַהָיִּחיד‬,‫הוָֹצָאה ֵמ ְרשׁוּת ַהָיִּחיד ִל ְרשׁוּת ָהַרִבּים‬ ‫ ִאם ַיְכ ִניֶסנּוּ ְכַּד ְרכּוֹ – ִנְמָצא ַמְכִניס ֵמ ְרשׁוּת ָהַרִבּים אוֹ ַכּ ְרְמִלית ִל ְרשׁוּת‬,‫ֶאָלּא ֵכּיַצד ַיֲﬠֶשׂה? ְכֶּשַׁמִּגּיַﬠ ְלֵביתוֹ ִﬠם ִכּיסוֹ‬ ‫ ְדַּה ְינוּ ֶשׁלּ ֹא ְכֶּדֶר‬68,‫צה‬,‫ ֶאָלּא ִמָיּד ֶשַׁיִּגּיַﬠ ְלֶפַתח ֵבּיתוֹ ֹקֶדם ֶשַׁיֲּﬠמוֹד ָשׁםצד – ִיְז ְרֶקנּוּ ְלֵביתוֹ ִכְּלַאַחר ָיד‬67,‫ַהָיִּחיד‬ ‫ ֶאָלּא‬,‫ ְוַאף ִאם ִהיא ְרשׁוּת ָהַרִבּים ְגּמוָּרה‬69,,‫צו ְוֵאין ִבְּז ִריָקה זוֹ ִאסּוּר ִמן ַהתּוָֹרה‬.‫ ְכּגוֹן ִמְכֵּתָפיו וְּלַאֲחָריו‬,‫ְז ִריָקה‬ ‫ ְוִהִתּירוּ לוֹ ְכֵּדי ֶשׁלּ ֹא ָיב ֹא ְלַהְכ ִניסוֹ ְכַּד ְרכּוֹ‬,‫ִמִדְּבֵרי סוְֹפ ִרים‬: 13 If he cannot transport it by walking less than four cubits at a time, because he fears that robbers may steal it from him,70 he may run71 while carrying his purse until he reaches his home.72 [The leniency is granted because] there is no Scriptural prohibition involved even if he is in [a place categorized as] a public domain in the fullest sense – provided he began running before the Shabbos commenced. For the [original] akirah did not take place on Shabbos and as long as he [continues] running, there is no akirah or hanachah. [He should continue] until he reaches close to his house. Then, before he stands in front of the door of his house and thereby performs a hanachah, he must toss his purse into his house in an irregular manner so that he will not bring it from the

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public domain to a private domain [in a forbidden manner]. [A person may follow] the same [course of action] even if he has a donkey, but is afraid to place [his purse] on the donkey [out of fear] of robbers, because if he places [it] on the donkey and removes [his purse] from [the donkey] whenever it stands, as explained above,73 the robbers will see it and steal it from him. In the present era, when [the public thoroughfare] does not [meet the criteria of] a public domain,74 but is [instead classified as] a karmelis,75license can be granted even if the person begins running after nightfall, as long as he throws it into his house in an irregular manner before he stands [still] in front of its entrance. Thus, there will be an akirah,76 but no [forbidden] hanachah. ‫ ְוֵכן ֲאִפלּוּ ִאם‬70,‫צז‬,‫יג ְוִאם ֵאינוֹ ָיכוֹל ְלהוִֹליָכהּ ָפּחוֹת ָפּחוֹת ִמד' ַאמּוֹת ִמְפֵּני ֶשִׁמְּתָיֵרא ִמִלְּסִטים ֶשׁלּ ֹא ִיְגְזלוּהוּ ִמֶמּנּוּ‬ 73,‫צח‬,‫ ֶשִׁאם ַי ִנּיֶחנּוּ ָﬠָליו ְו ִיְטֶּלנּוּ ְבָּכל ֵﬠת ֶשַׁיֲּﬠמוֹד ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬,‫ֵישׁ ִﬠמּוֹ ֲחמוֹר וִּמְתָיֵרא ְלַה ִנּיחוֹ ָﬠָליו ִמְפֵּני ַהִלְּסִטים‬ ‫ ֶשֵׁאין ַכּאן ִאסּוּר ֶשׁל תּוָֹרה‬72,‫ ִﬠם ִכּיסוֹ ַﬠד ֶשַׁיִּגּיַﬠ ְלֵביתוֹ‬71,‫ִי ְראוּהוּ ַהִלְּסִטים ְו ִי ְגְזלוּהוּ ִמֶמּנּוּצט )ד( – ָיכוֹל ָלרוּץק‬ ‫קא ְוָכל ְזַמן‬,‫ ֶשׁלּ ֹא ָהְיָתה ָהֲﬠִקיָרה ְבַּשָׁבּת‬,‫ַאף ִאם ִהיא ְרשׁוּת ָהַרִבּים ְגּמוָּרה ִאם ִהְתִחיל ָלרוּץ ֹקֶדם ֶשִׁקֵּדּשׁ ָﬠָליו ַהיּוֹם‬ – ‫ ְוָאז ֹקֶדם ֶשַׁיֲּﬠמוֹד ִלְפֵני ֶפַּתח ֵבּיתוֹ ְוֵתָﬠֶשׂה ַהָנָּחהקג‬,‫קב ַﬠד ֶשַׁיִּגּיַﬠ ָסמוּ ַלַבּ ִית‬,‫ֶשׁהוּא ָרץ ֵאין ַכּאן ֲﬠִקיָרה ְוַהָנָּחה‬ ‫קד ְכֵּדי ֶשׁלּ ֹא ַיְכ ִניס ֵמ ְרשׁוּת ָהַרִבּים ִל ְרשׁוּת ַהָיִּחיד‬,‫ָצ ִרי הוּא ִלְזרוֹק ִכּיסוֹ ְלתוֹ ֵבּיתוֹ ִכְּלַאַחר ָיד‬. ‫קו ַרק ֹקֶדם‬,‫ – ֵישׁ ְלַהִתּיר ַאף ִאם ַמְתִחיל ָלרוּץ ִמֶשָּׁחֵשָׁכה‬75,‫ ֶאָלּא ַכּ ְרְמִליתקה‬74‫וִּבְזַמן ַהֶזּה ֶשֵׁאין ָלנוּ ְרשׁוּת ָהַרִבּים‬ ‫קז‬:‫ ְבּל ֹא ַהָנָּחה‬76‫ ֶשִׁנְּמָצא ֶשֵׁאין ַכּאן ֶאָלּא ֲﬠִקיָרה‬,‫ֶשַׁיֲּﬠמוֹד ִלְפֵני ֶפַּתח ֵבּיתוֹ ִיְז ְרֶקנּוּ ִכְּלַאַחר ָיד‬ 14 When does the above apply? When one runs.77 Our Sages did not, by contrast, grant leniency when one walks slowly,78 even when he began walking while it was still day. [The rationale is that] sometimes [while walking] a person will [stop momentarily and] stand still without being aware of doing so, and then begin walking again. Thus he will have performed an akirah and a hanachah on Shabbos. When, by contrast, he runs, this running functions as a distinction and a reminder that it is forbidden for him to stand, and he will not come to forget. ‫ ְלִפי‬,‫ ֲאִפלּוּ ִאם ִהְתִחיל ִמְבּעוֹד יוֹם‬78,‫ ֲאָבל ֵליֵל ְלַאט ל ֹא ִהִתּירוּ לוֹקח‬77,‫יד ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? ְכֶּשׁהוּא ָרץ‬ ‫קי ַמה ֶשֵּׁאין ֵכּן ְכֶּשׁהוּא ָרץ ֵישׁ‬,‫ ְו ִנְמָצא עוֶֹשׂה ֲﬠִקיָרה ְוַהָנָּחה ְבַּשָׁבּת‬, ‫ֶשִׁלְּפָﬠִמים ַיֲﬠמוֹד ְמַﬠט ְבּל ֹא ַדַﬠתקט ְוַיֲחזוֹר ְוֵיֵל‬ ‫קיב‬:‫ ְול ֹא ָיב ֹא ִלְשׁכּוַֹח‬,‫לוֹ ֶהֵכּרקיא ְוִזָכּרוֹן ְבּ ִריָצה זוֹ ֶשָׁאסוּר לוֹ ַלֲﬠמוֹד‬ 15 Similarly, when a person was carrying a burden on his shoulders and Shabbos commenced, he may run while carrying it, even in the public domain,79 until he reaches the entrance to his house. [Before he stops], he should cast it inside in an irregular manner. Even if he pauses in the midst of running to adjust his burden, he is not liable.80 (Nevertheless, as an initial preference, he should not stand at all, unless it is impossible for him to do otherwise.) ‫ ַﬠד ֶשַׁמִּגּיַﬠ ִלְפֵני ֶפַּתח‬79‫טו ְוֵכן ִמי ֶשָׁה ְיָתה ֲחִביָלתוֹ ַﬠל ְכֵּתפוֹ ְוִקֵדּשׁ ָﬠָליו ַהיּוֹם – ָרץ ַתְּחֶתּיָה ֲאִפלּוּ ִבּ ְרשׁוּת ָהַרִבּים‬ ‫ )ֶאָלּא‬80,‫קיג ְוַאף ִאם ָﬠַמד ְבֶּאְמַצע ְמרוָּצתוֹ ְלַתֵקּן ַהַמּשּׂוֹי )ה( – ָפּטוּרקיד‬.‫ ְוִיְז ְרֶקָנּה ָשׁם ִכְּלַאַחר ָיד‬,‫ֵבּיתוֹ‬ (‫ ֶאָלּא ִאם ֵכּן ִאי ֶאְפָשׁר לוֹ ְבִּﬠ ְנָין ַאֵחרקטו‬,‫ֶשְׁלַּכְתִּחָלּה ָאסוּר ַלֲﬠמוֹד ְכָּלל‬: 16 All the above applies to a person who was traveling while carrying an object when] the Shabbos commenced. He was not negligent; [rather] he thought that there was still enough time left in the day [for him] to reach the city [before Shabbos arrived. Therefore, he was granted leniency.]

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Shulchan Aruch: Chapter 266 - Laws Pertaining to a Person Who Was in...

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Someone who, by contrast, left his home close to nightfall, taking his purse with him to the public domain or even to a karmelis,81 is not granted any of the above leniencies if he later82 forgot to remove83 it and hide it before nightfall.84 He is not even permitted to [give it to] a non-Jew [and] tell him to hide it,85 since he was negligent by going out with his purse close to nightfall, as explained in sec. 252[:17]. ‫ ֲאָבל ִמי‬.‫קיז ֶשָׁהָיה ָסבוּר ֶשֲׁﬠַד ִין ֵישׁ ָשׁהוּת ַבּיּוֹם ָלב ֹא ָלִﬠיר‬,‫קטז ֶשֵׁאינוֹ פּוֵֹשַׁﬠ‬, ‫טז ְוָכל ֶזה ְבִּמי ֶשֶׁהְחִשׁי לוֹ ַבֶּדֶּר‬ 82 ‫ ְוָשַׁכח ַאַחר ָכּ‬81,‫קיט‬,‫קיח אוֹ ֲאִפלּוּ ְלַכ ְרְמִלית‬,‫ֶשָׁיָּצא ִמֵבּיתוֹ ָסמוּ ַלֲחֵשָׁכה ְוהוִֹציא ִכּיסוֹ ִﬠמּוֹ ִל ְרשׁוּת ָהַרִבּים‬ ‫קכא ֲאִפלּוּ לוַֹמר ְלָנְכ ִרי‬,‫ – ל ֹא ִהִתּירוּ לוֹ שׁוּם ֶאָחד ֵמַהְדָּרִכים ָהֵאלּוּ‬84,‫ ִמֶמּנּוּ וְּלַהְצ ִניעוֹ ֹקֶדם ֶשָׁחֵשָׁכהקכ‬83‫ַלֲהִסירוֹ‬ ‫קכד‬:‫קכג ְכּמוֹ ֶשִׁנְּתָבֵּאר ְבִּסָמּן רנ"ב‬,‫ הוִֹאיל וָּפַשׁע בּוֹ ֶשָׁיָּצא ִﬠם ִכּיסוֹ ָסמוּ ַלֲחֵשָׁכה‬85,‫קכב‬,‫ְלַהְצ ִניעוֹ‬ 17 [The rules that follow apply when a person] had his purse hanging from his belt, but he forgot it and was not aware of it86 at the time he went out to the public domain close to nightfall. [They also apply] even if he forgot that he was carrying his purse on his person until after nightfall and afterwards [unknowingly] went out with it87 to the public domain, and also even if he knew he was carrying his purse on his person when he went out [to the public domain], but he did not go out close to nightfall, but rather while there was ample time in the day – as such he would not be deemed negligent – and then he forgot to hide it before nightfall. [In all the above instances,] he may give it to a non-Jew to bring to his home for him. If there is no non-Jew with him or he does not trust [the non-Jew], he may bring it to his home by walking less than four cubits at a time and then throwing it into his house in an irregular manner.88 If he fears that it will be stolen from him,89 he is permitted to run until he reaches the front of his home, as explained.90 All of these options were granted to him so that he would not carry it in an ordinary manner, performing an akirah and a hanachah. [The rationale for these leniencies is that] a person will not stand by [and forfeit] his money, and he will certainly not leave it in the marketplace when he cannot protect it there (via a non-Jewish or Jewish watchman)91 until Saturday night. ‫קכה‬,‫ ִבְּשַׁﬠת ְיִציָאתוֹ ִל ְרשׁוּת ָהַרִבּים ָסמוּ ַלֲחֵשָׁכה‬86‫ )ו( ְול ֹא ָיַדע בּוֹ‬,‫יז ֲאָבל ִאם ָהָיה ִכּיסוֹ ָתּלוּי ַבֲּחגוֹרוֹ וְּשָׁכחוֹ‬ ‫קכו אוֹ ֲאִפלּוּ ָיַדע ֶשִׁכּיסוֹ ָﬠָליו‬,‫ ִל ְרשׁוּת ָהַרִבּים‬87‫ַוֲאִפלּוּ ָשַׁכח ִכּיסוֹ ָﬠָליו ַﬠד ֶשָׁחֵשָׁכה ְוַאַחר ָכּ )הוִֹציאוֹ( ָיָצא ִﬠמּוֹ‬ ‫ ְוַאַחר ָכּ ְשָׁכחוֹ ְלַהְצ ִניעוֹ ַﬠד‬,‫קכז ֶשֵׁאינוֹ פּוֵֹשַׁﬠ ָבֶּזה‬,‫ ֶאָלּא ֶשָׁיָּצא ִמְבּעוֹד יוֹם ְול ֹא ָסמוּ ַלֲחֵשָׁכה‬,‫ִבְּשַׁﬠת ְיִציָאתוֹ‬ ‫ֶשָׁחֵשָׁכה – ֻמָתּר לוֹ ִלְתּנוֹ ְלָנְכ ִרי ֶשׁ ְיִּביֶאנּוּ לוֹ ְלֵביתוֹ‬. 88,‫קל‬.‫קכט ְו ִיְז ְרֶקנּוּ ְלֵביתוֹ ִכְּלַאַחר ָיד‬,‫ אוֹ ֶשֵׁאינוֹ ַמֲאִמינוֹקכח – יוִֹליֶכנּוּ ָפּחוֹת ָפּחוֹת ִמד' ַאמּוֹת‬,‫ְוִאם ֵאין ִﬠמּוֹ ָנְכ ִרי‬ ‫ ֶשִׁהִתּירוּ ָכּל ֶזה ְכֵּדי‬90,‫קלב‬,‫ – ַרַשּׁאי ָלרוּץקלא ַﬠד ִלְפֵני ֵביתוֹ ְכּמוֹ ֶשׁ ִנְּתָבֵּאר‬89‫ְוִאם ִמְתָיֵרא ֶשׁלּ ֹא ִיְגְזלוּהוּ ִמֶמּנּוּ‬ ‫קלג וְּבַוַדּאי ל ֹא ַיַﬠְזֶבנוּ ַבּשּׁוּק ְכֶּשִׁאי‬,‫ ֶשֵׁאין ָאָדם ַמֲﬠִמיד ַﬠְצמוֹ ַﬠל ָממוֹנוֹ‬,‫ֶשׁלּ ֹא ָיב ֹא ְלהוִֹליכוֹ ְכַּד ְרכּוֹ ַבֲּﬠִקיָרה ְוַהָנָּחה‬ ‫ ַﬠד ְלמוָֹצֵאי ַשָׁבּת‬91(‫ֶאְפָשׁר ְלָשְׁמרוֹ ָשׁםקלד )ַﬠל ְיֵדי שׁוֵֹמר ָנְכ ִרי אוֹ שׁוֵֹמר ִיְשָׂרֵאלקלה‬: 18 If, however, it is possible to have [his purse] guarded92 there until Saturday night, it is forbidden for him to bring it to his home or even have a non-Jew bring it [for him]. Instead, he should release his belt in the marketplace, let the purse fall, and then tell a non-Jew to watch it [for him]. If the non-Jew brings it [to the Jew’s home] on his own initiative, there is no need to tell him anything.93 ‫קלז ֶאָלּא ַמִתּיר‬,‫ ָשׁם ַﬠד ְלמוָֹצֵאי ַשָׁבּת – ָאסוּר ַלֲהִביאוֹ ְלֵביתוֹקלו ֲאִפלּוּ ַﬠל ְיֵדי ָנְכ ִרי‬92‫יח ֲאָבל ִאם ֶאְפָשׁר ְלָשְׁמרוֹ‬ 93,‫קלח‬:‫ ְוִאם ְמִביאוֹ ַהָנְּכ ִרי ֵמַﬠְצמוֹ – ֵאין ָצ ִרי לוַֹמר לוֹ ְכּלוּם‬.‫ ְואוֵֹמר ְלָנְכ ִרי ְלָשְׁמרוֹ‬,‫ֲחגוָֹרה ַבּשּׁוּק ְוַהִכּיס נוֵֹפל‬ 19 [The following rule applies when] a person forgot that he was carrying his purse on his person and remembered on Shabbos when he was located in a house, a courtyard, or even a town that has an eruv.94He may proceed while carrying the 12/14/2020, 12:48 PM

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purse to a secluded room, where he loosens his belt and allows the purse to fall.95 The prohibition against carrying an article that is muktzeh does not apply, since he is already carrying the article that is muktzeh on his person. Thus, he may continue carrying it to any place he desires,96 as will be explained in sec. 308[:13].97 (Moreover, he is carrying the article with his body, not with his hands, and there is no prohibition at all [to carry it in this manner], as will be explained in sec. 311[:15]).98 ‫ – ָיכוֹל‬94‫ אוֹ ֲאִפלּוּ ְבּתוֹ ִﬠיר ַהְמֹעֶרֶבת‬,‫יט וִּמי ֶשָׁשַּׁכח ִכּיסוֹ ָﬠָליו ְו ִנְזַכּר ְבַּשָׁבּת ְכֶּשׁהוּא ְבּתוֹ ַהַבִּית אוֹ ְבּתוֹ ֶהָחֵצר‬ ‫ ְדֵּכיָון ֶשַׁהֻמְּקֶצה‬,‫ ְוֵאין ָבֶּזה ִאסּוּר ִטְלטוּל ֻמְקֶצה‬95,‫קלט‬,‫ ְוָשׁם ַיִתּיר ֲחגוֹרוֹ ְוַהִכּיס נוֵֹפל‬,‫ֵליֵל ִﬠמּוֹ ַﬠד ְלתוֹ ֶחֶדר ֻמְצָנע‬ ‫ ) ְועוֹד‬97,‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן ש"חקמא‬96,‫קמ‬,‫ֶיְשׁנוֹ ָﬠָליו ְכָּבר – ֲהֵרי הוּא ָיכוֹל ְלָנְשׂאוֹ ָﬠָליו ְלָכל ָמקוֹם ֶשׁ ִיּ ְרֶצה‬ 98,:(‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסָמּן שי"אקמג‬,‫קמב ְוֵאין בּוֹ ִאסּוּר ְכָּלל‬,‫ֶשֶׁזּהוּ ִטְלטוּל ַﬠל ְיֵדי גוּפוֹ ְול ֹא ְבָּיָדיו‬ 20 All the above applies with regard to one’s purse, or to an ownerless object that he discovered and acquired while it was still day [on Friday]. If, however, he finds a wallet on Shabbos (even in a town that has an eruv), it is forbidden even to tell a non-Jew to take it [on his behalf].99 Although he fears that another person may [take it] before him, [he is not granted any leniency. The rationale is that] since a person can restrain himself [from violating any Scriptural prohibitions with regard to such articles],100 the Sages did not relax any Rabbinical prohibitions on his behalf. ([This includes] even the prohibition against having a non-Jew move an article that is muktzeh. Although there are authorities who lift this prohibition when a significant loss is involved,101 nevertheless, in this instance [the leniency is not granted, since] the person does not lose any of his own property; he is merely prevented from profiting [through the acquisition of the ownerless article].) It is, however, permitted for the person to sit near [the ownerless article] and guard it until Saturday night, for it is permitted to guard articles that are muktzeh on Shabbos, as will be stated in sec. 306[:3]. How much more so is it permitted to instruct a non-Jew to guard it [for him].102 (If [the non-Jew] brings it [to the Jew’s home] on his own initiative, there is no need to tell him anything.)103 (‫ ֲאָבל ִאם ָמָצא ַא ְרָנִקי ְבַּשָׁבּתקמד )ֲאִפלּוּ ְבּתוֹ ִﬠיר )ז‬,‫ אוֹ ְמִציָאה ֶשָׁבָּאה ְלָידוֹ ִמְבּעוֹד יוֹם‬,‫כ ְוָכל ֶזה ְבִּכיסוֹ‬ ‫קמו ְדֵּכיָון ֶשָׁאָדם ָיכוֹל‬,‫ ַאף ַﬠל ִפּי ֶשָׁיֵּרא ֶפּן ְיַקְדֶּמנּוּ ַאֵחר‬99,‫ַהְמֹעֶרֶבת( – ָאסוּר ֲאִפלּוּ לוַֹמר ְלָנְכ ִרי ִלְטּלוֹקמה‬ ,‫ – ל ֹא ִהִתּירוּ לוֹ שׁוּם ִאסּוּר ֶשׁל ִדְּבֵריֶהם )ֲאִפלּוּ ִאסּוּר ִטְלטוּל ֻמְקֶצה ַﬠל ְיֵדי ָנְכ ִרי‬100,‫ְלַהֲﬠִמיד ַﬠְצמוֹ ָﬠֶליָהקמז‬ ‫ ִמָכּל ָמקוֹם ַכּאן ֵאינוֹ ַמְפִסיד ְכּלוּם ִמֶשּׁלּוֹ ֶאָלּא ֶשׁ ִנְּמָנע‬101,‫ֶשַׁאף ֶשֵׁיּשׁ ַמִתּי ִריןקמח ִאסּוּר ֶזהקמט ִבְּמקוֹם ֶהְפֵסד ְמֻרֶבּה‬ (‫ֵמָהֶרַוחקנ‬. ‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר ְבִּסָמּן‬,‫קנא ֶשֻׁמָּתּר ִלְשׁמוֹר ַהֻמְּקֶצה ְבַּשָׁבּת‬,‫ ֻמָתּר ֵליֵשׁב ֶאְצלוֹ וְּלָשְׁמרוֹ ַﬠד ְלמוָֹצֵאי ַשָׁבּת‬,‫וִּמָכּל ָמקוֹם‬ ‫ ) ְוִאם ְמִביאוֹ )ח( ֵמַﬠְצמוֹ – ֵאין ָצ ִרי לוַֹמר לוֹ‬102,‫קנב ְוָכל ֶשֵׁכּן ֶשֻׁמָּתּר לוַֹמר ְלָנְכ ִרי ְלָשְׁמרוֹקנג‬.[‫ש"]ו‬ 103:(‫ְכּלוּםקנד‬ 21 [The following laws apply when] a person returns from a journey on Friday night and his animal is carrying a burden.104 ([During the journey,] he removed the burden from it when it desired to stand still and placed it on it again when it [began] to proceed further,105 or night fell when it was already close to the town.)106 When he reaches the outermost courtyard of the city, i.e., the first guarded place, he should remove the articles107 that are permitted to be moved on Shabbos108 from [the animal]. (As an initial preference, he should remove them before the animal stands still in the courtyard, so that the animal will not have performed a hanachah [on 12/14/2020, 12:48 PM

Shulchan Aruch: Chapter 266 - Laws Pertaining to a Person Who Was in...

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Shabbos].109 Nevertheless, even if it does stand, that is of no consequence, for it constitutes a hanachah without an akirah. For when he reached the area before the courtyard and the animal briefly stood there before entering, [the owner] was required to remove the burden from it before it stood still and then place it on it again after it lifted its feet to enter the courtyard, so that it would not perform an akirah and a hanachah as explained above.) [This ruling applies] even if the [animal’s] burden is more than fifteen seah110– which, were it to be [carried] on a wagon, would be forbidden to be removed on Shabbos, as will be stated in sec. 333[:5].111 Nevertheless, this decree was not instituted with regard to [removing a burden from an animal] because of [the prohibition against] causing an animal to suffer.112 ‫ )ֶשָׁנַּטל ַהַמּשּׂוֹי ֵמָﬠֶליָה ְכֶּשָׁרְצָתה ַלֲﬠמוֹד ְוִהִנּיחוֹ ָﬠֶליָה‬104,‫כא ִמי ֶשָׁבּא ִמן ַהֶדֶּר ְבֵּליל ַשָׁבּת וְּבֶהְמתּוֹ ְטעוָּנהקנה‬ ‫ )ט( ְכֶּשַׁיּ ִגּיַﬠ ְלָחֵצר ַהִחיצוָֹנהקנז ֶשׁל ָהִﬠיר‬106,(‫ אוֹ ֶשֶׁהְחִשׁי ְכֶּשִׁהיא ָהְלָכה ָסמוּ ָלִﬠיר‬105,‫קנו‬,‫ְכֶּשִׁהיא ְמַהֶלֶּכת‬ 108,‫קנט‬.‫ ַהֻמָּתּ ִרים ְלַטְלְטָלם ְבַּשָׁבּת‬107‫ֶשׁהוּא ָמקוֹם ַהִמְּשַׁתֵּמּר ָה ִראשׁוֹןקנח – נוֵֹטל ֵמָﬠֶליָה ַהֵכִּלים‬ (‫ ֶשִׁהיא‬,‫ ְוִאם ָﬠְמָדה – ֵאין ְבָּכ ְכּלוּם‬109.‫ ְכֵּדי ֶשׁלּ ֹא ַתֲﬠֶשׂה ִהיא ַהָנָּחה‬,‫וְּלַכְתִּחָלּה ִיְטֵּלם )י( ֹקֶדם ֶשָׁﬠְמָדה ֶבָּחֵצר‬ ‫ ָצ ִרי ָהָיה ִלטּוֹל ַהמּשּׂוֹי ֵמָﬠֶליָה‬,‫ ֶשֲׁהֵרי ְכֶּשִׁהִגּיַﬠ ִלְפֵני ֶפַּתח ֶהָחֵצר ֶשָׁﬠְמָדה ָשׁם ְמַﬠט ֹקֶדם ֶשִׁנְּכ ְנָסה‬,‫ַהָנָּחה ְבּל ֹא ֲﬠִקיָרה‬ ‫ ְכּמוֹ‬,‫ֹקֶדם ֶשָׁﬠְמָדהקס וְּלַהִנּיחוֹ ָﬠֶליָה ַאַחר ֶשָׁﬠְקָרה ַר ְגֶליָה ִלָכֵּנס ֶלָחֵצרקסא ְכֵּדי ֶשׁלּ ֹא ַתֲﬠֶשׂה ִהיא ַהָנָּחה ַוֲﬠִקיָרה‬ ‫)ֶשׁ ִנְּתָבֵּאר ְלַמְﬠָלהקסב‬.105 ‫ ְכּמוֹ ֶשִׁיְּתָבֵּאר‬,‫ ֶשִׁאם ָהָיה ַﬠל ֲﬠָגָלה ָהָיה ָאסוּר ְלהוֹ ִרידוֹ ִמֶמָּנּה ְבַּשָׁבּת‬110,‫ַוֲאִפלּוּ ִאם ַהַמּשּׂוֹי הוּא יוֵֹתר ִמט"ו ְסִאין‬ 112,‫קסד‬:‫ ִמְפֵּני ַצַﬠר ַבֲּﬠֵלי ַח ִיּים‬,‫ ִמָכּל ָמקוֹם ֵמַﬠל ַהְבֵּהָמה ל ֹא ָגְזרוּ ַﬠל ֶזה‬111,‫קסג‬,‫ְבִּסָמּן של"ג‬ 22 If [the animal] was carrying articles that are muktzeh, [the owner] should release the saddle straps to which the sacks are bound and allow the sacks to fall on their own accord.113 ‫כב ְוִאם ֵישׁ ָﬠֶליָה ְדָּב ִרים ַהֻמְּקִצים – ַמִתּיר ֶאת ַהֲחָבִליםקסה ֶשׁל ָהאוָּכּף ֶשַׁהַשִּׂקּים ְקשׁוּ ִרים ָבֶּהםקסו ְוַהַשִּׂקּים נוְֹפִלים‬ 113,:‫ֵמֲאֵליֶהם‬ 23[The following laws apply if] the sacks contain articles that will break if they fall, e.g., glass utensils, but which are [muktzeh and] forbidden to be moved, e.g., the cups of bloodletters, which are not fit to be used on Shabbos at all, because they are loathsome and it is impossible to use them [for any other purpose].114 Articles that are muktzeh because they are loathsome like [these cups] are not permitted to be carried on Shabbos unless they are fit to cover other utensils or the like, as will be explained in sec. 308[:2]. These [cups,] however, are not fit to be used for such a purpose, [i.e., as a covering,] since [the owner] is particular that they not be used for this purpose because they may fall and break. What then should he do to remove them from the donkey? He should bring cushions and bedding and place them below [the sacks]. He should then release the straps and [allow] the sacks to fall onto the cushions and bedding. ‫ ְכּגוֹן ֶשֵׁהם כּוֹסוֹת ֶשׁל ַמִקּיֵזי‬,‫ ְכּגוֹן ְכֵּלי ְזכוִּכיתקסז ָהֲאסוּ ִרים ְלַטְלְטָלם‬,‫כג ָהיוּ ַבַּשִּׂקּים ְדָּב ִרים ַהִמְּשַׁתְּבּ ִרים ִאם ִיְפּלוּ‬ ‫ וֻּמְקֶצה ֵמֲחַמת ִמאוּס‬114,‫ ְלִפי ֶשֵׁהם ְמאוִּסיםקסט ְוִאי ֶאְפָשׁר ְלִהְשַׁתֵּמּשׁ ְבּתוָֹכם‬,‫ָדםקסח ֶשֵׁאין ְראוִּיים ְבַּשָׁבּת ִלְכלוּם‬ ‫קע ֲאָבל‬,‫ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן ש"ח‬,‫ ֶאָלּא ִאם ֵכּן ָראוּי ְלַכסּוֹת בּוֹ ֵכִּלים ְוַכיּוֵֹצא ָבֶזה‬,‫ָכֶּזה ֵאינוֹ ֻמָתּר ְבִּטְלטוּל ְבַּשָׁבּת‬ ‫קעב ֵכּיַצד ַיֲﬠֶשׂה ִלְטָּלם‬,‫קעא ֶשַׁמְּקִפּיד ֲﬠֵליֶהם ְלִהְשַׁתֵּמּשׁ ָבֶּהם ְבִּﬠ ְנָין ֶזה ֶשׁלּ ֹא ִיְפּלוּ ְוִיְשַׁתְּבּרוּ‬, ‫ֵאלּוּ ֵאיָנן ְראוּ ִיים ְלָכ‬ ‫קעג‬:‫ וַּמִתּיר ַהֲחָבִלים ְוַהַשִּׂקּים נוְֹפִלים ַﬠל ַהָכּ ִרים וְּכָסתוֹת‬,‫ֵמַﬠל ַהֲחמוֹר? ֵמִביא ָכּ ִרים וְּכָסתוֹת וַּמ ִנּיַח ַתְּחֵתּיֶהם‬ 24 To what does the above apply? To small sacks, from under which he can remove the cushions (when he so desires),115 i.e., he can remove the uppermost cushion

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from beneath [the sacks] and they will then fall onto the second [cushion. He can then remove] the second [cushion from beneath them and they will fall] onto the third, and they will continue to do so until they reach the ground . The cushions116 do not become a base for a forbidden entity, because the sacks did not [rest] on them bein hashmashos,117the time when Shabbos commenced.118 If, however, the sacks are large and thus it is impossible to remove the cushions from beneath them, it is forbidden to place cushions beneath the sacks,119 because he negates the possibility of using the article [i.e., the cushions, on Shabbos].120 Instead, he should gently release [the sacks] from the donkey, so that they will not break.121 True, it is impossible to remove them gently without moving them slightly.122 Nevertheless, [our Sages] permitted this because of the significant loss involved.123 When unloading the animal, one must be careful not to lean on it, as will be explained in sec. 305[:25]. ‫ ֶשׁשּׁוֵֹמט ַכּר‬115,(‫קעד ֶשָׁיּכוֹל ִלְשׁמוֹט ַהָכּ ִרים ִמַתְּחֵתּיֶהם )ִלְכֶשׁ ִיּ ְרֶצה‬,‫כד ַבֶּמּה ְדָּב ִרים ֲאמוּ ִרים? )יא( ְבַּשִׂקּים ְקַט ִנּים‬ ‫ ל ֹא ַנֲﬠשׂוּ‬116‫קעה ֶשַׁה]ָכּ ִר[ים‬,‫ ְוֵכן ַﬠד ֶשַׁמִּגּיִﬠים ָלָאֶרץ‬,‫ וִּמן ַהֵשּׁ ִני ַﬠל ַהְשִּׁליִשׁי‬,‫ָהֶﬠְליוֹן ִמַתְּחֵתּיֶהם ְונוְֹפִלים ַﬠל ַהֵשּׁ ִני‬ 118,‫קעו‬.‫ ֶשׁהוּא ְתִּחַלּת ְכּ ִניַסת ַהַשָּׁבּת‬117‫ ֵכּיָון ֶשׁלּ ֹא ָהיוּ ַהַשִּׂקּים ֲﬠֵליֶהם ְבֵּבין ַהְשָּׁמשׁוֹת‬,‫ָבִּסיס ִלְדַבר ָהִאסּוּר‬ ‫ ִמְפֵּני ֶשְׁמַּבֵטּל ְכִּלי‬119,‫ֲאָבל ִאם ֵהם ַשִׂקּים ְגּדוִֹלים ֶשִׁאי ֶאְפָשׁר ִלְשׁמוֹט ַהָכּ ִרים ִמַתְּחֵתּיֶהם – ָאסוּר ְלַהִנּיָחן ַתְּחֵתּיֶהן‬ ‫ ְוַאף ַﬠל ִפּי ֶשִׁאי ֶאְפָשׁר ִלְפ ִריָקה ְבַּנַחת ְבּל ֹא‬121,‫קעח‬.‫ ֶאָלּא פּוֹ ְרָקן ִמן ַהֲחמוֹר ְבַּנַחת ֶשׁלּ ֹא ִיָשְּׁברוּ‬120,‫קעז‬,‫ֵמֵהיָכנוֹ‬ 123,‫קעט‬.‫ ִמָכּל ָמקוֹם ִהִתּירוּ לוֹ ָדָּבר ֶזה ִמְפֵּני ֶהְפֵסד ְמֻרֶבּה‬122,‫ִטְלטוּל ְקָצת‬ ‫קפא‬:‫קפ ְכּמוֹ ֶשׁ ִיְּתָבֵּאר ְבִּסָמּן ש"ה‬,‫ְוָצ ִרי ִלָזֵּהר ֶשׁלּ ֹא ִיְסמוֹ ַﬠל ַהְבֵּהָמה ְכֶּשׁפּוֵֹרק ֵמָﬠֶליָה‬

Fig. 14 Removing Cushions from Beneath Small Sacks 25 If it is impossible to unload the animal gently so that the [glass vessels] will not break, there are authorities who permit placing cushions and bedding under them. For [they maintain that our Sages] did not decree against nullifying the use of a 12/14/2020, 12:48 PM

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utensil when a significant loss is involved.124 However, one may not leave [the burden] on the animal until Saturday night, because of the suffering this will cause the animal, which is a Scriptural prohibition.125 ‫ ֶשׁלּ ֹא ָגְזרוּ ַﬠל ִבּטּוּל‬,‫כה ְוִאם ִאי ֶאְפָשׁר ִלְפרוֹק ְבַּנַחת ֶשׁלּ ֹא ִיָשְּׁברוּ – ֵישׁ ַמִתּי ִריןקפב ְלַהִנּיַח ָכּ ִרים וְּכָסתוֹת ַתְּחֵתּיֶהם‬ ‫ ִמְפֵּני ַצַﬠר ַבֲּﬠֵלי ַח ִיּיםקפג‬,‫ ֲאָבל ֵאינוֹ ָיכוֹל ְלַה ִנּיָחן ַﬠל ַהֲחמוֹר ַﬠד ְלמוָֹצֵאי ַשָׁבּת‬124.‫ְכִּלי ֵמֵהיָכנוֹ ִבְּמקוֹם ֶהְפֵסד ְמֻרֶבּה‬ 125,‫קפד‬:‫ֶשׁהוּא ָאסוּר ִמן ַהתּוָֹרה‬ 26 All of the above applies to utensils that are muktzeh whose destruction would cause a significant loss. [Different laws apply, however,] if [the animal’s burden] consists of wide plates of glass that are used to make windows, whose breakage would cause only a minor loss, since ultimately they will be cut into smaller pieces.126 [In such an instance,] it is forbidden to place cushions and bedding under them, even if the burdens are small and it would be possible to pull out the cushions from under them. Nevertheless, during the time it takes him to pull them all out gently – so that the articles do not break – the possibility of using them [for any other purpose] is nullified, and it is forbidden to nullify the possibility of using a utensil even briefly, unless a loss127 is involved. How much more so is it forbidden to remove them gently, for that cannot be accomplished without moving the forbidden articles slightly.128 Instead, one must release the straps, [allowing] the sacks to fall off the animal. ,‫ ֲאָבל ִאם ָהיוּ ֲחִתיכוֹת ְזכוִּכית ְרָחבוֹת ֶשׁעוִֹשׂים ֵמֶהן ֲחלוֹנוֹת‬,‫כו ְוָכל ֶזה ְבֵּכִלים ַהֻמְּקִצים ֶשֵׁיּשׁ ֶהְפֵסד ְמֻרֶבּה ִבְּשִׁביָרָתן‬ ‫ – ָאסוּר ְלַה ִנּיַח ַתְּחֵתּיֶהן ָכּ ִרים‬126‫ ֶשֲׁהֵרי סוָֹפן ְלֵהָחֵת ַלֲחִתיכוֹת ְקַטנּוֹת‬,‫ֶשֵׁאין ִבְּשִׁביָרָתן ֶאָלּא ֶהְפֵסד מוָּﬠט‬ ‫ ִמָכּל ָמקוֹם ַﬠד ֶשַׁיְּסִפּיק ְלָשְׁמָטם ֻכָּלּם‬,‫קפה ֲאִפלּוּ ֵהן ַמָשּׂאוֹת ְקַט ִנּיםקפו ֶשֶׁאְפָשׁר ִלְשׁמוֹט ַהָכּ ִרים ִמַתְּחֵתּיֶהם‬,‫וְּכָסתוֹת‬ ‫ ְוָאסוּר ְלַבֵטּל ְכִּלי ֵמֵהיָכנוֹ ֲאִפלּוּ ְלִפי‬,‫ְבַּנַחת ֶשׁלּ ֹא ִיָשְּׁברוּ ַהֵכִּלים – ֲהֵרי ְכָּבר ֵהם ְמֻבָטִּלים ֵמֵהיָכָנם ְבּאוָֹתהּ ָשָׁﬠה‬ 127,‫קפח‬.‫ָשָׁﬠהקפז ֶשׁלּ ֹא ִבְּמקוֹם ֶהְפֵסד‬ ‫ ֶאָלּא ָצ ִרי ְלַהִתּיר ַהֲחָבִלים ֶשׁ ִיְּפּלוּ ַהַשִּׂקּים‬128,‫קפט ֶשִׁאי ֶאְפָשׁר ְבּל ֹא ִטְלטוּל ְקָצת‬,‫ְוָכל ֶשֵׁכּן ֶשָׁאסוּר ְלָפ ְרָקן ְבַּנַחת‬ ‫קצ‬:‫ֵמַﬠל ַהְבֵּהָמה‬ 27 When a person is traveling on a journey or sitting in a house of study in the field129 while wearing his head tefillin130 and night falls [on Friday], he is permitted to proceed to his home while wearing them.131 Although it is forbidden to go out on Shabbos wearing tefillin,132nevertheless, because of [the possibility of] the tefillin being desecrated, [our Sages] permit him to proceed to his house while wearing them so that he can put them away there, so that he will not leave them in the field or in the house of study in the field, which are not secure locations. When walking [home], he should cover [the tefillin] with his hand lest others see him and suspect [that he wears tefillin on Shabbos]. If there is a house close to the wall [of the town] where they would be protected, he should remove them and put them in a safe place there, rather than continue to his house wearing them. (This subject was already explained in sec. 30[:4].) ‫ ְוָחְשָׁכה לוֹ – ֻמָתּר ֵליֵל ָבֶּהם‬129‫ אוֹ ֶשׁיּוֵֹשׁב ְבֵּבית ַהִמְּדָרשׁ ֶשַׁבָּשֶּׂדה‬130