Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour

Halacha requires lighting candles each week before the onset of Shabbat, and before the onset of Yom Tob. Before lighting the Shabbat candles one recites the Beracha, "Le'hadlik Ner Shel Shabbat," and before the lighting for Yom Tob one recites, "Le'hadlik Ner Shel Yom Tob." This is codified by the Shulhan Aruch (Orah Haim 263).In this context, the Shulhan Aruch observes that some people have the custom to also light candles for Yom Kippur, though they do not recite a Beracha on this lighting.In truth, the issue of candle lighting for Yom Kippur is subject to a debate among the Rishonim. The Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, 1250-1327) maintained that candles should be lit in the home on Yom Kippur as a safeguard against marital relations, which are forbidden on Yom Kippur. Since marital relations should take place only in the dark, having lights in the home on Yom Kippur helps ensure that husbands and wives will not violate this prohibition. The Mordechi (Rav Mordechai Ben Hillel, 1250-1298), however, maintained that to the contrary, if lights are lit in the home, a husband may look at his wife and desire relations, and so it is preferable not to have lights in the home on Yom Kippur. In contradistinction to his aforementioned comments, the Shulhan Aruch later, in discussing the laws of Yom Kippur (610), mentions only the view of the Rosh, that candles should be lit for Yom Kippur, adding that according to this view, a Beracha is recited at the time of lighting ("Le'hadlik Ner Shel Yom Ha'kippurim"). It thus appears that he accepted the Rosh's ruling, and maintained that one should light candles for Yom Kippur and should even recite a Beracha over the lighting. The Rama (Rav Moshe Isserles of Cracow, 1525-1572) writes that this was the custom among Ashkenazic communities, and this is also the position taken by many Ashkenazic authorities (Rav Sheneur Zalman of Liadi, Peri Megadim, Mateh Efrayim and Hayeh Adam). Numerous Sephardic authorities accept this view, as well, including the Ben Ish Hai and Kaf Ha'haim.Others, however, disagree, and maintain that in light of the different views that exist among the Rishonim, we must apply the principle of "Safek Berachot Le'hakel" – we do not recite a Beracha when there is some uncertainty as to whether it is warranted. Therefore, in their view, a Beracha should not be recited over the Yom Kippur candle lighting. This is the view of Rav Haim Palachi (in Ruah Haim), the Peri Hadash, the Erech Ha'shulhan, and others.As for the final Halacha, Hacham Ovadia Yosef ruled that in communities with an established custom, we do not apply the principle of "Safek Berachot Le'hakel." Therefore, communities that have a custom to recite a Beracha over the Yom Kippur candle lighting should follow this custom. This is also the ruling of Hacham Bension Abba Shaul (Israel, 1923-1998).The accepted custom in Halab (Aleppo, Syria) was to either not light candles for Yom Kippur, or to light candles without a Beracha. This is documented in the book Derech Eretz, and in the Kol Yaakob weekday Siddur, too, it says that the custom among the Jews of Halab was not to recite a Beracha over the Yom Kippur candle lighting. The exception to this rule, however, is when Yom Kippur falls on Shabbat, in which case candles must be lit before the onset of Yom Kippur because of Shabbat. The custom in Aleppo was to recite at the time of candle lighting in this case the Beracha, "Le'hadlik Ner Shel Shabbat Ve'Yom Ha'kippurim." Hacham Eliyahu Hamoui ruled that even in this case no Beracha should be recited, but the consensus view is that according to the custom of Halab, a Beracha is recited over the Yom Kippur candle lighting when Yom Kippur falls on Shabbat.It should be noted that women who attend the synagogue service on the night of Yom Kippur recite the Beracha of "She'he'hiyanu" together with the congregation in the synagogue. If a woman does not attend the service in the synagogue, she must still recite the Beracha, as this Beracha is recited over the occasion of Yom Kippur, not as part of the Kal Nidreh service.Summary: It is customary in most communities to light candles before the onset of Yom Kippur and to recite a Beracha over the candle lighting, but the custom in Halab (Aleppo) was not to recite a Beracha over this candle lighting, except when Yom Kippur falls on Shabbat.

It is customary to perform the "Kapparot" ritual on Ereb Yom Kippur – or, if necessary, anytime during the Aseret Yemeh Teshuba – which involves swinging a chicken around one's head while reciting a special text, and then slaughtering the chicken. The Rashba (Rabbi Shelomo Ben Aderet of Barcelona, 1235-1310), in one of his responsa, expressed his stern opposition to this practice, claiming that swinging and slaughtering chickens as a means of atonement constitutes "Darcheh Emori" – following gentile practices. He describes the efforts he made to abolish the custom in his area, and writes that "with the kindness of God" he succeeded in eliminating the custom. The Rashba's position was adopted by Maran, who writes in the Shulhan Aruch that the custom of swinging chickens for atonement should be abolished. This is also the view of the Peri Hadash (Rabbi Hizkiya De Silva, 1659-1698).However, it has been revealed that the Arizal (Rabbi Yishak Luria of Safed, 1534-1572) indeed followed and strongly encouraged the custom of Kapparot. We, of course, treat all the customs and practices of the Arizal with the utmost seriousness and respect, as they reflect the customs of the Kabbalistic tradition, which we follow. Therefore, we do not accept Maran's ruling on this issue, and we follow instead the custom of the Arizal to perform Kapparot with a chicken. This practice is also codified by the great Rabbi from Halab (Aleppo), the Eretz Haim Sutton, and by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909).The concept underlying Kapparot is to bring to mind that everything done to the chicken should actually be done to the person. Specifically, the chicken endures all four forms of capital punishment that would be administered by a Bet Din for certain transgressions. Grabbing the chicken by the neck resembles Henek (strangulation); the slaughtering corresponds to Hereg (decapitation); the chicken thrown to the ground after slaughtering, resembling Sekila (stoning); and the chicken then roasted, symbolizes Serefa (burning). One should think in his mind while swinging the chicken that due to his sins he deserves all these forms of punishment, and he should think thoughts of sincere repentance and pray that he should spared the punishments which he deserves. Specifically a chicken is used for this purpose because a chicken is often referred to with the term "Geber," which is also used in reference to people, and thus a chicken is an appropriate "substitute" for the human being.Another purpose of Kapparot is to have the opportunity to perform the Misva of Kisui Ha'dam, which most people do not generally have a chance to fulfill. The Torah requires covering the blood of a chicken after it is slaughtered with earth, which is a relatively simple act that fulfills an affirmative Biblical command. Before Yom Kippur, as we seek to accrue as many merits as we can, we perform Kapparot in order to have the opportunity to perform an additional Misva. One should therefore request from the Shohet to be able to cover the blood after the chicken is slaughtered. Before covering the blood, one recites the Beracha "Baruch Ata…Asher Kideshanu Be'misvotav Ve'sivanu Al Kisui Ha'dam Be'afar." If one performs Kapparot with several chickens for himself and his family members, he should have his wife and children cover the blood of their chickens, with the Beracha, so they can be involved in this Misva.The custom is to take a chicken for every female in the family, and a rooster for every male. If one's wife is pregnant, then he takes for her two female and one male; a female for the wife herself, and both a male and female for the fetus, as its gender is unknown. (This applies even nowadays, when the gender can be determined through ultrasound, since the ultrasounds are not always precise.) One first performs the Kapparot for himself, before performing the ritual for his wife and then children. This is indicated by the verse, "Ve'chiper Ba'ado U'be'ad Beto" ("He shall atone for himself and for his household" – Vayikra 16:6), which suggests that one first brings atonement for himself, and only then for his household. This also follows logically; first one purifies himself, and then, once he has attained a state of purity, he is in a position to bring purification to the members of his family.Some have the custom of immersing in a Mikveh before performing Kapparot; this is recorded by the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939), citing the Mateh Abraham.The chicken is swung three times around the head, during which one recites a three-phrase declaration – one phrase for each swing: "Zeh Halifati, Zeh Temurati, Zeh Kaparati" ("This is my exchange, this is my substitute, this is my atonement"). When swinging the chicken around someone else's head (such as wife or child), then he says, "Zeh Halifatcha, Zeh Temuratecha, Zeh Kaparatecha" for a male, and for a female he recites, "Zeh Halifatech, Zeh Temuratech, Zeh Kaparatech."Although the words "Halifa" and "Temura" seem synonymous (as both denote "exchange"), there is a subtle but important difference between them. The term "Halifa" refers to substituting with something superior, whereas "Temura" means the opposite – exchanging something with something else that is inferior. When we begin Kapparot, we are inferior to the chicken, because we have sins on our record, while the chicken obviously has not committed any sins. We therefore begin Kapparot by proclaiming "Zeh Halifati," indicating that we are substituting ourselves with something superior – the chicken. But then, once we've repented, we are superior to the chicken, and we therefore say, "Zeh Temurati" – we are substituted with something inferior.One must ensure to recite this declaration in the precise sequence of "Halifati," "Temurati," "Kapparati," because the first letters of these words spell "H.T.K.," which is the name of the angel assigned over inscribing people in the book of life (as in the phrase "Hotech Hayim," referring to "cutting out" people for a sentence of good life). Furthermore, "H.T.K." is the divine Name associated with Parnasa (livelihood) that is embedded within the famous verse, "Pote'ah Et Yadecha U'masbia Le'chol Hai Rason" ("You open your hand and willfully satiate all living creatures").After swinging the chicken, one recites a brief prayer text in which he prays that whereas the chicken is killed, he should be spared for life. It is customary to mention one's name and the name of his mother in this prayer. (We generally use the mother's name when we pray for someone, or for ourselves, because the relationship to one's mother can be definitively verified.) When reciting this text, one should recite "Zeh Ha'tarnegol Yelech Le'mita Ve'ikanes Ani L'hayim Tobim U'le'shalom" ("This chicken shall go to death, and I shall go to good life and peace"). It is important to recite this text, and not the erroneous text of "Zeh Ha'tarnegol Yelech Le'mita Va'ani Ikanes…" This text is incorrect because it sounds as though one prays that both he and the chicken shall be killed, Heaven forbid ("Zeh Ha'tarnegol Yelech Le'mita Va'ani" – "This chicken shall go to death, and I"). One must therefore ensure to recite, "Zeh Ha'tarnegol Yelech Le'mita Ve'ikanes Ani…" This is the ruling of the Kaf Ha'haim.The Shohet should slaughter the chicken immediately after the individual swings it around his head; the chicken should not be left in a box to be slaughtered later. While slaughtering the chicken, the Shohet should have in mind that he seeks to "sweeten" the five "Geburot" in the "Yesod Ha'malchut." He should also have in mind to repair the human souls that are reincarnated in the chicken, and to repair the soul of the individual for whom he slaughters the chicken.It is critically important to ensure that the Shohet who slaughters the chicken does so properly, in strict accordance with Halacha. Unfortunately, it sometimes happens that due to the heavy workload, as scores of people bring chickens for Kapparot, the Shohetim are fatigued and thus become lax with regard to the required inspections of their knives and the proper procedure of the slaughtering. Inspecting the knife requires Yir'at Shamayim (fear of God), and also concentration and patience. It could happen that one runs his finger over the blade three times without feeling a nick, but then the fourth time he notices the nick. If a Shohet is tired and overworked, he might not have the concentration or patience required to properly inspect the knife. It is therefore preferable for those who know how to perform Shehita to slaughter the Kapparot themselves, or for one to bring his chicken to a Shohet who is known to be competent and God-fearing. Additionally, it is proper for people to be assigned the job of inspecting the knives during Kapparot, so that the Shohetim, who are busy slaughtering, will not have to bear this responsibility. The Poskim warn that if a chicken is slaughtered improperly, whatever one has gained by performing this ritual is lost by the prohibition of eating non-kosher food. It should also be noted that if it is discovered that one's Kapparot chicken was slaughtered improperly, he has not fulfilled the Misva and must perform Kapparot with another chicken. (If, however, the chicken was found to be a Terefa, he does not need to repeat the Kapparot with a healthy chicken.)In light of this concern, it is acceptable to perform Kapparot earlier than Ereb Yom Kippur, in order to alleviate the pressure on the Shohetim. The preferred time for Kapparot is the early morning hours of Ereb Yom Kippur – based on Kabbalistic tradition – but it may be done earlier if necessary. This would even be preferable if there is concern that the Shohetim will be put under pressure and strain by having to slaughter chickens for many hours from the early morning hours of Ereb Yom Kippur.Some have the custom of giving the chicken to a poor person after the Kapparot. The Maharil (Rav Yaakov Ben Moshe Moelin, Germany, 1365-1427) strongly opposed this practice, as it is insulting to the poor to give them chickens upon which one has transferred his sins. Therefore, some have the custom to either leave the chicken with the Shohet, or to eat it oneself and give money to the poor. In any event, the atonement is achieved primarily through the slaughtering, and not by giving the chicken to the poor.If one cannot use a chicken for Kapparot, this custom can be observed by using money. The money should brre given to a poor person as charity. If one performs Kapparot with money, this money cannot be counted toward his Ma'aser Kesafim (tithe of his income). The money serves as his atonement, as a kind of "ransom" for his life, and it must therefore not come from money that he would in any event have to give to charity. (Nor should the cost of slaughtering the chickens be counted towards one's Ma'aser.)If one uses a chicken, he should state explicitly that he does so "Beli Neder," without accepting this as a lifelong practice, as he cannot know for certain that in subsequent years he will be able to perform Kapparot with a chicken.**You can fulfill your obligation of "Kapparot" by having Rabbi Mansour distribute funds on your behalf to those in need. Simply log on to www.iTorah.com **

The Shulhan Aruch (Orah Haim 617) rules that generally speaking, pregnant women must fast on Yom Kippur, and under ordinary circumstances, they are not permitted even to drink. It doesn't take much calculation to realize that as pregnancy spans a period of nine months, most people's mothers were pregnant with them during the month of Tishri, on Yom Kippur, and yet they were born healthy even though the mother fasted. Barring exceptional circumstances, pregnant women are generally able to go one day without eating or drinking, and there is thus little room to allow a pregnant woman to eat or drink on Yom Kippur. A pregnant woman may eat or drink only if there is some concern for her wellbeing or that of the fetus, such as if there is bleeding, Heaven forbid, or other complications.It should be noted that many physicians will warn against fasting to protect themselves from accusations of offering medically unsound advice, and not because there is a genuine risk. Pregnant women must therefore ensure to get a reliable evaluation to determine whether there is a risk involved in fasting on Yom Kippur. It should also be mentioned that it is preferable to stay home and fast than to go to the synagogue and wear oneself down. If a pregnant woman fears she might have to break her fast if she expends the physical energy involved in attending the services in the synagogue, it is far preferable for her to remain at home and pray there in order to be able to complete the fast.Hacham Bension Abba Shaul (Israel, 1923-1998) rules that when a pregnant woman is required to drink on Yom Kippur, she should place something into the water to make it bitter-tasting, and that way she can drink normally, as much as she feels she needs. If this is not possible, then she must drink in Shiurim (small installments; on another occasion we will explain precisely how this is done).Hacham Bension further notes that if a woman suffers from iron deficiency, and her hemoglobin count is seven, then she should eat, but in small installments. If her count is six or less, this is considered a dangerous situation and she may therefore eat and drink without restriction. If her count is above seven, and the doctors instruct her to take pills, then she may take the pills on Yom Kippur, though before Yom Kippur she should put the pill in her mouth to ensure it has no flavor.If a pregnant woman smelled food on Yom Kippur and feels a craving for food, she should be reminded that it is Yom Kippur, and that in reward for abstaining from food she will be blessed with a G-d-fearing child. If this does not eliminate her craving, then she should be given a small taste of the liquid of the food. If this does not help, then she should be fed more of the liquid, and if even this does not help, she should be given small quantities of the food itself. In all circumstances, if her face begins changing colors, this should be taken as a sign of potential danger and she should be fed without any questions being asked.A woman in labor on Yom Kippur should eat and drink as much as she needs. A woman is considered to be "in labor" for the purposes of this Halacha once bleeding occurs or she cannot walk on her own.A woman who gave birth within three days before Yom Kippur does not fast at all. If she says she feels healthy and does not need to eat, she should nevertheless be fed, though in small installments. Some authorities maintain that the three days begin from the time of childbirth, whereas others maintain that they begin from the time the woman goes into labor. As we deal here with a matter involving life and death, we follow the lenient position and count the three days from the time of delivery.Summary: Under normal circumstances, pregnant women must fast like everyone else on Yom Kippur. A pregnant woman may drink only if a reliable physician determines that she or the fetus would otherwise be at risk. In such a case, she should either put something bitter-tasting in the water, or drink in small installments. A woman in labor, a woman within three days of delivery, and a pregnant woman whose face begins changing colors due to a food craving, should eat and drink on Yom Kippur as much as she needs. In the case of a woman after delivery, if she says she does not need to eat, she should nevertheless be fed, but in small installments. It is preferable for a pregnant woman to remain at home on Yom Kippur if going to the synagogue might cause her to become weak to the point where she will need to break her fast.

The Gemara tells that when the Kohen Gadol would enter the Kodesh Ha'kodashim for the special Yom Kippur service, he would wear white garments, rather than his usual gold garments. The reason, the Gemara explains, is "En Kategor Na'asa Sanegor," which literally means, "A prosecutor cannot become an advocate." Gold brings to mind the sin of the golden calf, and is thus a "prosecutor" in the sense that it is a sign of our nation's religious failure. As such, it cannot be worn as the Kohen Gadol serves on Yom Kippur seeking G-d's forgiveness on behalf of the Jewish People.The question arises as to whether this applies to our clothing on Yom Kippur, as well. It is clear that Halacha requires wearing fine clothing on Yom Kippur. The prophet Yeshayahu instructs, "Ve'li'kdosh Hashem Mechubad" – that we should give honor to "the sacred [day] of G-d." The Midrash explains this Pasuk as a reference to Yom Kippur, such that it requires honoring this day. As we cannot give honor to Yom Kippur with fine food and drink, we instead show honor by wearing fine clothing ("Kabedehu Bi'ksut Nekiya"). Indeed, many people have the custom to wear white garments on Yom Kippur, and Ashkenazim have the practice of wearing a white robe ("Kittel") signifying the fact that we become pure as the angels. But may one also wear gold jewelry – such as a watch, ring, bracelet or necklace – as part of this requirement to dress nicely on Yom Kippur? Or would this fall under the law of "En Kategor Na'asa Sanigor"?The Halachic authorities rule that wearing gold on Yom Kippur is forbidden only when it is embroidered on a white garment. As white represents purity, it would be improper to include in such a garment a golden accessory which brings to mind the sin of the golden calf. However, if one wears a gold piece of jewelry, or watch, on its own, then this is permissible. The Halachic authorities also discuss the question of whether this rule applies also to women. Rabbi Akiva Eger (1761-1837), in his notes to the Shulhan Aruch (610), cites the Tebat Gomeh as asserting that since women did not participate in the sin of the golden calf, women may wear gold jewelry even if it is embroidered on a white garment. There is no concern for "En Kategor Na'asa Sanegor," as there is no possibility of "prosecution," since the woman did not worship the golden calf. By the same token, Kohanim and Leviyim would be allowed to wear gold embroidery on Yom Kippur, too, since the entire tribe of Levi did not participate in the worship of the golden calf. In truth, however, the Tebat Gomeh himself dismissed this argument, noting that if a woman wears gold jewelry on Yom Kippur, this could trigger "prosecution" against her husband, who purchased the jewelry. This is also the view of the Mateh Efrayim (Rav Efrayim Zalman Margoliyot, 1762-1828). Therefore, women, too, should avoid wearing gold jewelry embroidered on a white garment.It should be noted, however, that the Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) rules (610:6) that one may wear on Yom Kippur only jewelry which he or she normally wears during the week. Jewelry which one wears only for special occasions, such as Shabbat and holidays, should not be worn on Yom Kippur, regardless of what it is made from, as this would be inconsonant with the atmosphere of awe and fear that must prevail on this day. One may only wear jewelry that is normally worn on ordinary weekdays, and if it is not gold embroidered in white, as discussed.This is the ruling of Hacham Ovadia Yosef, as codified in Yalkut Yosef – Yamim Nora'im (p. 335).Summary: One may not wear on Yom Kippur jewelry that is generally worn only on special occasions, or golden jewelry that is embroidered on a white garment.

If an ill patient's condition on Yom Kippur is life-threatening, Heaven forbid, then he eats and drinks as usual without any restrictions. The Torah is more concerned about human life than about fasting on Yom Kippur, and thus a dangerously ill patient's top Halachic priority on Yom Kippur is his health. The Torah instructs, "Va'hai Bahem" – we are to live with the Torah, and not die as a result of Torah observance, and thus a dangerously ill patient eats and drinks on Yom Kippur without any Halachic restrictions whatsoever.This is not the case when dealing with a patient whose condition is not life-threatening, but who is nevertheless medically required to eat in order to protect his health. An example would be a woman who just delivered a child, or a patient who feels very weak. Although such patients are allowed and required to eat on Yom Kippur to maintain their health, they must ensure not to eat in a manner that would, in the case of a healthy person, render one liable to the punishment of Karet. A person is liable for Karet for eating on Yom Kippur if he eats the quantity of "Kotebet Ha'hagasa" – a large date – within the period of "Kedeh Achilat Parres." The Poskim identify the size of "Kotebet Ha'hagasa" as two-thirds of a "Ke'besa" (volume of an egg), or 36 grams. The period of "Kedeh Achilat Parres" is identified as between five and ten minutes. Accordingly, Hacham Ovadia Yosef ruled that an ill patient whose doctor instructed him to eat on Yom Kippur should eat 30 grams of food, and then wait ten minutes before eating another 30 grams. This way, the patient is able to eat as much as he needs to without transgressing the Karet prohibition according to any opinion. The patient (or those caring for him) should weigh food on a scale before Yom Kippur to determine the amount he is allowed to eat, and if necessary, one may weigh the food even on Yom Kippur.If the patient eats bread, he of course recites the Beracha of "Ha'mosi" before eating, regardless of the amount of bread he eats. Netilat Yadayim is required if one plans to eat at least 30 grams of bread. If he plans on eating less than 30 grams, he does not need to wash Netilat Yadayim, and if he plans on eating between 30 and 60 grams, then he washes without a Beracha. If he plans on eating 60 grams or more of bread, then he washes with a Beracha. Therefore, in the case described above, where a patient eats 30 grams of bread, waits ten minutes, and then eats another 30 grams, he must wash Netilat Yadayim with a Beracha. Birkat Ha'mazon is required if one ate 30 grams of bread or more.Hacham Ovadia Yosef ruled that even if one will be eating less than 30 grams of bread, he may wash Netilat Yadayim is he so desires. He adds that one who washes Netilat Yadayim on Yom Kippur washes as usual, up to the wrist. Since this washing is done for the purpose of satisfying a Halachic requirement, and not for enjoyment, it is entirely permissible, and no restrictions apply.Summary: If a patient whose condition is not life-threatening is medically required to eat on Yom Kippur, he should eat up to 30 grams of food at a time, waiting at least ten minutes in between. A patient whose condition is life-threatening, G-d-forbid, should eat and drink as much as he needs, without any restrictions whatsoever.

There is considerable discussion among the Halachic authorities regarding the recitation of the Beracha of Shehehiyanu on the second night of Rosh Hashanah. It is clear according to all views that one must recite the Beracha in Kiddush on the first night of Rosh Hashanah, before drinking the wine, just as we do on the first night of every other Yom Tob. On the second night of Rosh Hashanah, however, some Rishonim (Medieval Halachic scholars) maintained that one should not recite Shehehiyanu. In their view, the two days of Rosh Hashanah differ from other Yamim Tobim in that they constitute a "Yama Arichta" – a prolonged day of Yom Tob. The two days of Rosh Hashanah, according to this position, are not to be viewed as two separate festive occasions, each of which requiring its own recitation of Shehehiyanu, but rather as a single occasion. As such, the Beracha of Shehehiyanu, which celebrates the onset of the festival, is recited only on the first night, and not on the second night.Other Rishonim, however, including Rashi (Rabbi Shlomo Yishaki of Troyes, France, 1040-1105) and the Rashba (Rabbi Shlomo Ben Aderet of Barcelona, Spain, 1235-1310), disagreed. They held that Rosh Hashanah is no different from other festivals in this regard, and the two days of the holiday constitute independent festive occasions, both of which require the recitation of Shehehiyanu. This also appears to be the view of the Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204).The Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, 1250-1327) suggested a compromise position, advising that one should place a new fruit – meaning, a fruit he had not eaten since the beginning of the fruit's season – on the table during Kiddush on the second night of Rosh Hashanah. He should have in mind while reciting Kiddush that if Halacha follows the view that Shehehiyanu is not required on the second night of Rosh Hashanah, then the Shehehiyanu which he recites should refer to the new fruit, which he then eats with his meal. This way, one may recite Shehehiyanu without running the risk of reciting a Beracha Le'batala (meaningless Beracha) according to all opinions.As for the final Halacha, the Shulhan Aruch rules in accordance with the view of Rashi and the Rashba, that one must recite Shehehiyanu on both nights of Rosh Hashanah. He adds, however, that it is preferable to place a new fruit on the table during Kiddush, as the Rosh recommended, in order to satisfy all opinions, though according to the strict Halacha this is not necessary.Indeed, the widespread practice is to place a new fruit on the table during Kiddush on the second night of Rosh Hashanah, and then to eat the fruit as part of the meal. Although Rav Haim Vital (Safed, Israel, 1543-1620) wrote in his Sha'ar Ha'kavanot that a new fruit is unnecessary, as Halacha accepts the view requiring the recitation of Shehehiyanu, this is nevertheless the widespread custom, in accordance with the Shulhan Aruch's ruling. It should be emphasized, however, that one who does not have a new fruit on the second night of Rosh Hashanah should certainly recite Shehehiyanu nonetheless. This is the ruling of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909).Many later scholars addressed the interesting question of how placing a new fruit on the table resolves the dilemma and enables a person to satisfy all views. Let us assume, for argument's sake, that it is acceptable to recite Shehehiyanu upon seeing the new fruit, and then eat the fruit later, as part of the meal. Still, reciting this Beracha after reciting Kiddush and before drinking would appear to constitute a Hefsek (improper disruption) in between Kiddush and drinking. As discussed, we place the fruit on the table so that the Shehehiyanu recited as part of Kiddush will refer to the fruit according to the view that Shehehiyanu is not otherwise warranted on the second night of Rosh Hashanah. But if so, then this Beracha is entirely irrelevant to Kiddush, and thus constitutes a Hefsek in between Kiddush and drinking, which should, seemingly, disqualify the Kiddush. It would thus seem to emerge that while endeavoring to resolve one problem, we bring ourselves into another, far more serious, predicament!Rav Haim Palachi (Izmir, Turkey, 1788-1869) suggested that the Beracha of Shehehiyanu would not constitute a Hefsek because, as we saw, Halacha follows the view that one in any event should recite Shehehiyanu on the second night of Rosh Hashanah. This explanation, however, seems insufficient to answer the question, as it essentially concedes that placing a new fruit on the table will not achieve anything according to the view that Shehehiyanu is not recited on the second night of Rosh Hashanah. If so, then why do we place the fruit at all?Another answer is suggested by Rabbi Moshe Halevi (Israel, 1961-2001), in his work Birkat Hashem, where he explains that the Beracha of Shehehiyanu is not inconsistent with the spirit of Kiddush. This Beracha simply expresses gratitude to God for bringing us to this special occasion; it does not contain any specific reference that would be in contrast with the theme of Kiddush. For example, if in the middle of a Kiddush a person recited the Beracha of She'hakol, this would certainly constitute a Hefsek as this Beracha is entirely out of place in Kiddush. This is not the case with regard to Shehehiyanu, and therefore this Beracha would not constitute a disruption.In any event, one should preferably follow the widespread custom to place a new fruit on the table during Kiddush on the second night of Rosh Hashanah, if possible. One should then eat the fruit during the meal, without reciting an additional Beracha of Shehehiyanu, as it was covered by the Shehehiyanu recited at Kiddush.Summary: According to some authorities, one does not recite Shehehiyanu at Kiddush on the second night of Rosh Hashanah. It is therefore customary to place a new fruit on the table during Kiddush on this night, and have in mind while reciting Shehehiyanu that if Halacha follows the view that this Beracha is not recited, then the Beracha he recites applies to the fruit. He should eat the fruit during the meal without repeating Shehehiyanu. Although this is the widespread custom, according to the strict Halacha on recites Shehehiyanu on the second night of Rosh Hashanah even if he does not have a new fruit.

The Gemara in Masechet Rosh Hashanah (29) notes that the Torah uses two different terms in reference to the holiday of Rosh Hashanah. On one occasion the Torah calls this day "Yom Terua" – "a day of sounding the Shofar" – whereas elsewhere it refers to it as "Zichron Terua" – "a commemoration of sounding the Shofar." The Gemara explains that these different terms refer to two different situations. When Rosh Hashanah falls on a weekday, it is observed as a "Yom Terua," and the Shofar is sounded. But when it falls on Shabbat, then the holiday is only a "Zichron Terua" – a day when we mention the Shofar, but we do not sound the Shofar.For this reason, the text of the Rosh Hashanah Amida prayer changes when Rosh Hashanah falls on Shabbat. Normally, in our prayers we refer to Rosh Hashanah as "Yom Terua," but when Rosh Hashanah falls on Shabbat, we change the text to "Zichron Terua."The Shulhan Aruch (582:7) rules that if one mistakenly recited "Yom Terua" in the Amida prayer on Rosh Hashanah when it falls on Shabbat, he does not have to repeat the Amida, despite the mistake that he made. Several reasons are given for this ruling. Firstly, the reason why the Shofar is not sounded when Rosh Hashanah falls on Shabbat is out of concern that one might carry the Shofar through a public domain, in violation of Shabbat. However, an exception is made in a place with an authoritative Bet Din, as people in such communities are more careful, and thus the Shofar is sounded even on Shabbat. Therefore, at least in theory, Rosh Hashanah is a "Yom Terua" even when it falls on Shabbat, and if one mistakenly recited "Yom Terua" on Shabbat, he does not have to repeat the Amida. Moreover, there are those who suggest that although we do not sound the Shofar on Shabbat, in the heavens the Shofar is blown even when Rosh Hashanah falls on Shabbat, thus justifying the recitation of the term "Yom Terua" even on Shabbat.A number of authorities (the Peri Hadash, and Rav Haim Palachi, in Mo'ed Le'chol Hai) assert that this applies in the reverse case, as well. If somebody mistakenly recited "Zichron Terua" when Rosh Hashanah falls on a weekday, he does not repeat the Amida, because the Rif (Rabbi Yishak of Fez, Morocco, 1013-1103) brings a view that one should always say "Zichron Terua," even on a weekday. Although Halacha does not follow this view, it may be relied on in a case where one mistakenly recited "Zichron Terua," and he thus does not repeat the Amida. This is the ruling of Hacham Ovadia Yosef, in his Hazon Ovadia – Yamim Noraim (pp. 82-83).Summary: When Rosh Hashanah falls on Shabbat, we recite the phrase "Zichron Terua" in place of "Yom Terua" in the Amida prayer. Nevertheless, if one recited "Yom Terua" instead of "Zichron Terua" on Shabbat, or, conversely, if one recited "Zichron Terua" on a weekday, he has nevertheless fulfilled his obligation and does not have to repeat the Amida.

The Talmud Yerushalmi teaches, "Anyone who sleeps on the Rosh Hashanah – his fortune will sleep." On the basis of this passage, it has become customary not to sleep during the day on Rosh Hashanah, as this could lead one's good fortune to "sleep," Heaven forbid, during the coming year.It would appear at first glance that in order to avoid this undesirable consequence of sleeping on Rosh Hashanah, we need to wake up right at the crack of dawn, which is usually sometime after 5am. After all, we need to avoid sleeping during the day, and the day starts at dawn, and it should thus be necessary to wake up already at dawn. Indeed, this is the view taken by several authorities, including the Ben Ish Hai (Parashat Nisavim, 11) and Kaf Ha'haim Sofer (584:37).Hacham Ovadia Yosef, however, disagreed, and maintained that especially if somebody is up late on the night of Rosh Hashanah studying Torah or reciting Tehillim, he does not have to awaken at dawn. This was also the view taken by Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995), who explained that going to sleep during the day is different from remaining asleep after the day begins. When one goes to sleep during the day of Rosh Hashanah, he shows his disregard for Rosh Hashanah and that he is not concerned about the judgment on this day. But if he was sleeping during the night and remained asleep past dawn, as he normally does, this does not reflect any disregard or lack of concern. Therefore, it is not necessary to wake up at the crack of dawn on Rosh Hashanah.The question arises, however, as to whether one may go back to sleep if he happened to wake up at dawn. Those who have been waking up early for Selihot during the weeks before Rosh Hashanah might wake up at or shortly after dawn on Rosh Hashanah morning, as they had been accustomed to doing, and then wish to go back to sleep. Seemingly, this should be forbidden, as suggested by a parallel case relevant to the laws of Sukkot. When rain falls on Sukkot, one is permitted to sleep indoors and does not have to sleep in the Sukka. If the rain stops during the night, he nevertheless does not have to go back outside into the Sukka, but if he wakes up after dawn and sees that the rain has stopped, and he wishes to go back to sleep, then he must sleep in the Sukka. Seemingly, we should apply this rule to Rosh Hashanah, as well, and if one wakes up at or after dawn, he should not be allowed to go back to sleep.In truth, however, Hacham Ovadia maintains that even on Sukkot, one does not have to sleep in the Sukka after dawn if the rain has stopped. In his work Hazon Ovadia – Sukkot (p. 207), he writes that the Halacha requiring one to go out into the Sukka in such a case applied only in times when people would normally arise at dawn. Nowadays, however, when people normally sleep past dawn, one who wakes up after dawn on Sukkot and wishes to go back to sleep may sleep inside, even though the rain has stopped. Similarly, one may go back to sleep on Rosh Hashanah morning after dawn, if it is still earlier than the time when people normally wake up.Needless to say, there is a general rule of "Zerizin Makdimin La'misvot," which means that we should always try to perform Misvot as early as possible. Thus, it would certainly be praiseworthy for one who can to wake up already at dawn on Rosh Hashanah. Strictly speaking, however, this is not necessary, and as long as one wakes up at a normal time in the morning, he does not have to fear that his good fortune will "sleep" during the coming year.Summary: Although it is customary not to sleep during the day on Rosh Hashanah, one does not have to wake up already at dawn, and may sleep until the time when people normally wake up.

It is customary to eat certain foods on Rosh Hashanah that allude to our wishes for a successful and pleasant year. Thus, for example, we have the practice of eating Lubia (black-eye peas), pomegranates, dates, leeks, apples and gourds on the first night of Rosh Hashanah; some have the practice of eating these foods on both nights of Rosh Hashanah. This custom is based upon the Gemara's discussion in Horiyot, where the Gemara affirms the significance of "Simanim," making allusions to our hopes for a favorable judgment. There are, however, two divergent texts of this Talmudic passage. According to one version of the text, the Gemara advises eating foods on Rosh Hashanah that express our hopes for a good year, whereas according to a different version, the Gemara speaks of simply looking at, rather than eating, these foods.Based on these divergent texts, the Kaf Ha'haim (Rav Yaakov Haim Sofer, Baghdad-Israel, 1870-1939) ruled that one who cannot, for whatever reason, eat these traditional foods should point to them instead. One example is a person who discovers on the night of Rosh Hashanah that the pomegranates or dates are infested with insects and thus unsuitable for consumption. This Halacha would similarly apply to somebody who is allergic to, or simply does not like, one of these foods. In these cases, one should recite the traditional "Yehi Rason" prayer over the food in question and then point to that food, instead of eating it. In such a case, we may rely on the second version of the text of the Gemara cited above, according to which this custom involves looking at, rather than eating, these special foods.Summary: A person who cannot, for whatever reason, partake of one of the special foods traditionally eaten on the night of Rosh Hashanah should recite the "Yehi Rason" prayer and then point to the food instead of eating it.

There is a custom to refrain from bitter, sour or tart foods on Rosh Hashanah, to symbolize our hopes for a sweet, pleasant year. The Talmud teaches that "Simana Milta Hi," which means that symbolic acts have significance. One must therefore not belittle the customs regarding the foods eaten on Rosh Hashanah as symbols of our prayers for the new year, as these customs are very significant and indeed have an effect.There is a common practice to eat a pomegranate on Rosh Hashanah, as the abundant seeds symbolize our hopes that we will come before God with abundant Zechuyot (merits). Interestingly, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that on Rosh Hashanah one should eat specifically a sweet pomegranate, and he emphasizes this point several times. Of course, the pomegranates we have today generally have a bitter, pungent taste. It appears that in Baghdad, where the Ben Ish Hai lived, they had sweet pomegranates. In any event, in light of the custom to refrain from bitter foods on Rosh Hashanah, it would seem proper to dip the pomegranate in sugar to at least diminish its pungency.It is also interesting to note that the custom of the Ben Ish Hai on Rosh Hashanah was to dip an apple in sugar, and not in honey. Perhaps this custom was based on Kabbalistic teaching. Regardless, everyone should follow his family's custom in this regard.It should be noted that the symbolic significance of the apple on Rosh Hashanah extends beyond the simple fact that it is a sweet food. The Zohar refers to Gan Eden as the "Hakal Tapuhin Kadishin" – "the orchard of sweet apples." The apples eaten on Rosh Hashanah thus symbolize not only sweetness, but also Gan Eden, which is certainly an auspicious sign as we begin the new year. Furthermore, the apple has a pleasing appearance, a pleasing fragrance and a pleasing taste. It is pleasing and enjoyable in every which way, symbolic of our hopes that the new year will bring joy and success in all areas of life. Furthermore, the Ben Ish Hai explained the significance of this custom on the basis of Kabbalistic teaching. During the period from Nissan until Tishri, we are under the influence of the Sefira ("emanation") of Malchut, which is the lowest Sefira and receives its strength from the higher Sefirot. Once Tishri sets in, we move into the Sefira of Tiferet, the highest Sefira, which gives to the lower Sefirot. The Sefira of Tiferet is the Sefira of Yaakob Abinu, who represents Torah, and who transmitted the power of Torah to subsequent generations. Tiferet is also associated with the attribute of "Emet" (truth), and on Rosh Hashanah we stand in judgment, which is based upon God's attribute of absolute truth. The apple, the Ben Ish Hai writes, is associated with the Sefira of Tiferet, and we therefore eat it on Rosh Hashanah, which marks the point of transition from the Sefira of Malchut to the Sefira of Tiferet.Of course, the vast majority of us are not versed in Kabbala, and thus do not truly understand these concepts. Nevertheless, they demonstrate the depth and profundity of these customs that we observe on Rosh Hashanah. Besides the plays on words, such as "Yitamu Son'enu" for the "Tamar" (date), and "Yikartu Son'enu" for the "Karti" (leek), there are much deeper concepts underlying these customs, and we should therefore observe them in accordance with time-honored tradition.Summary: It is proper to refrain from bitter and sour foods on Rosh Hashanah. Pomegranates should preferably be dipped in some sugar before they are eaten on Rosh Hashanah, because they otherwise taste pungent. Some have the custom to dip the apple in sugar, instead of honey, and each person should follow his family's tradition. The customs regarding the special foods on Rosh Hashanah are based upon profound Kabbalistic concepts and thus should not be belittled or neglected.

Unfortunately, there are some people who belittle the "Simanim" – the special foods that we eat on the two nights of Rosh Hashanah to symbolize our hopes and prayers for the coming year, such as the apples, dates and leeks. They mistakenly feel that eating these foods is of no significance, and they therefore do not bother to observe this time-honored tradition.It must be emphasized that this custom is rooted in the Talmud, which states explicitly, "Simana Milta" – the use of "signs" to express our hopes and wishes is effective and meaningful. Indeed, eating foods that symbolize our hopes for the new year can have a significant impact and effect upon the coming year. The Gemara draws proof from the ancient custom to inaugurate new kings by a fountain of water, as a symbol of the nation's hopes for an everlasting dynasty that continuously "flows" like a fountain. This demonstrates that symbols are meaningful and effective in fulfilling our wishes. This can be understood either in terms of a spiritual effect caused in the heavens through eating the Simanim, and is mentioned in several books, or on a purely psychological level, that eating sweet foods, for example, impacts upon our psyche and draws us toward joyful, purposeful pursuits such as Torah and Misvot. Regardless, one must not belittle this tradition which has its origins in the Talmud, is codified in the Shulhan Aruch, and has been practiced for centuries. In fact, the Arizal (Rav Yishak Luria of Safed, 1534-1572) remarked that there is profound Kabbalistic significance underlying the eating of apples on the nights of Rosh Hashanah. Clearly, eating these foods is far more significant and important than we might think at first.If a person cannot eat one or several of the Simanim, either because he does not enjoy the taste or because of an allergy, then he should either look or point at the food while he recites the corresponding "Yehi Rason" prayer. He certainly is not required to partake of the food if he does not like it or is allergic to it, but he should nevertheless recite the prayer associated with the food, and this, too, will have a significant effect.Summary: One must not belittle the importance of the Simanim – the special foods eaten on the nights of Rosh Hashanah as symbols of our hopes for a successful, sweet year. These customs are rooted in the Talmud and are, indeed, beneficial in our efforts to fulfill our wishes for the coming year.

Regarding lighting of the candles on Rosh Hashana night. Let's begin with our scenario this year, where the Holiday is on Friday night which coincides with Shabbat. So therefore, the ladies would light candles like they light very Friday night eighteen minutes before sunset, and they would make a Beracha, ‘Lihadlik Ner Shel Shabbat Viyom Tov.' They would add Yom Tov because of the Holiday. That would be, 18 minutes before sunset.Regarding, Saturday night, which is the second night of Yom Tov, ladies are also required to light candles. The question is, when do they light candles on the second night of Yom Tov? Halacha says, it's most proper to light them when the men come home from Shul, right before you sit down to have the meal. At that time, the ladies should go to the candles and light them. They make the Beracha on the second night, ‘Lihadlik Ner Shel Yom Tov', as it's obviously no longer Shabbat.One has to keep in mind, that on Saturday night, you can only light candles from an existing flame. So therefore, one has to prepare an existing flame, a candle that is there which was prepared in order to take the flames. But there is a problem, that many people are not aware of. After the lady lights the candles from the existing flame, sometimes just without thinking she blows it out. Or she shakes it out. According to the Halacha, it's definitely forbidden to extinguish candles on Yom Tov. While it's permissible to light from an existing flame, but to extinguish is for sure forbidden. So you have to tell them, to very carefully just place it down and to let it go out by itself. But not to shake it, and certainly not to blow it out on the holiday.There is no Shehechiynau made at the time of Hadlakat Nerot. The ladies rely on the Shehechiynau that is made on the Kiddush.Now once already we are on the subject of Nerot, we have a custom that‘s brought down in Halacha, that since this Friday night is also Yom Tov, so we shouldn't say ‘Bame Madlikin'. We shouldn't say Bame Madlikin even though normally every Friday night we say ‘Bame Madlikin', which discusses how to light candles, and what oils are kosher, and what wicks are kosher, and which ones are not kosher. It's our custom to read it every Friday night. However, we skip it when a holiday comes out on a Friday night. Different reasons were given. One reason is because, not all the laws are the same on Shabbat as Yom Tov regarding kosher wicks and oils. So therefore, since the laws vary from Shabbat to Yom Tov, so we skip it. Other reasons are also brought down in the Mishna Berura in Seman 270.Lastly, going back. regarding making the Beracha on the Nerot Shabbat. There is a Machloket (argument) as to which comes first. The lighting or the blessing? Some make the Beracha first, which would make logical sense. The logic being always to make the Beracha and then perform the Mitzvah. Others light first and then they make the Beracha. The logic there is because they hold that making the Beracha brings on acceptance of Shabbat, and how could you light the candles if it's Shabbat already? But that logic would apply for Shabbat, but on Yom Tov everybody would agree, you should make the Beracha first and then light. It's because you are allowed to light on Yom Tov. So therefore, the Beracha is not an acceptance of anything. And therefore, it's proper to make the Beracha ‘Lihadlik Shel Yom Tov' first, and then to light. This applies even to those who light first the rest of the year. That's for Shabbat. However, for Yom Tov, it's proper to make the Beracha first and then light.

When the first day of Rosh Hashanah falls on Shabbat, a number of passages are added to the prayer service that mention Shabbat. One who forgets to add these insertions, and does not mention Shabbat in the Amida on Shabbat Rosh Hashanah, must repeat the Amida.The Shulhan Aruch (Orah Haim 598) writes that although generally "Sidkatecha" is omitted from the Minha service on Shabbat if it is a festive occasion, such as Yom Tob, nevertheless, "Sidkatecha" is recited during Minha on Shabbat Rosh Hashanah. "Sidkatecha" includes the expression, "Mishpatecha Tehom Rabba," which speaks of G-d's judgment, and it is therefore especially appropriate for Rosh Hashanah. Hence, it is recited despite Rosh Hashanah also being a Yom Tob. Some Ashkenazim omit "Sidkatecha" from Minha on Shabbat Rosh Hashanah, as noted by the Rama (Rav Moshe Isserles, Cracow, 1530-1572), but the standard practice among Sephardim is to recite "Sidkatecha" in such a case.On Mosa'eh Shabbat, the second night of Rosh Hashanah, we add the section of "Va'todi'enu" to our Amida prayer at Arbit. This recitation takes the place of "Ata Honantanu" which is normally added to the Arbit prayer on Mosa'eh Shabbat. On a normal Mosa'eh Shabbat, if one forgot to recite "Ata Honantanu" in Arbit, and then ate before reciting Habdala, he must repeat the Amida. The Sages enacted this law as a "penalty" of sorts for the person who both forgot to add "Ata Honantanu" and also made the mistake of eating before Habdala. However, Hacham Bension Abba Shaul (Jerusalem, 1924-1998) writes in Or Le'sion (vol. 3) that this unique law does not apply to "Va'todie'nu." Thus, one who forgets to add "Va'todi'enu" to the Amida when Mosa'eh Shabbat is Yom Tob does not repeat the Amida, even if he mistakenly eats before reciting the combination of Kiddush and Habdala. Hacham Bension explains that the recitation of "Ata Honantanu" was enacted by the Ansheh Kenesset Ha'gedola ("Men of the Great Assembly," the group of leading Rabbis at the beginning of the Second Commonwealth), who also imposed a penalty. The text of "Va'todi'enu" was instituted much later, during the times of the Amoraim, and they did not impose such a penalty.As we know, it is customary on the first day of Rosh Hashanah to observe the practice of Tashlich, going to a river and reciting a number of verses related to G-d's compassion and forgiveness, including the verse, "Ve'tashlich Be'msolot Yam Kol Hatotam" ("You shall cast all their sins to the depths of the sea" – Micha 7:19). Although the Shulhan Aruch does not mention this practice, it is mentioned by the Rama, in his glosses to the Shulhan Aruch, and it was taught also by the Arizal (Rav Yishak Luria, 1534-1572), as mentioned in Sha'ar Ha'kavanot. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his work Od Yosef Hai, decries the fact that some people view Tashlich as some magical way of atoning for their sins. Tashlich is symbolic of the casting of our sins into the "depths of the sea," but this requires the long, intensive process of Elul and the High Holiday period during which we pray, repent and make a sincere commitment to change. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) observes the custom of some communities to delay Tashlich to the second day of Rosh Hashanah when the first day falls on Shabbat. This is done to protect against possible violations of Shabbat by people who will want to bring their Mahzor with them and might bring it outside the Erub. However, all leading Sephardic Poskim, including the Ben Ish Hai, Hacham Bension, and Hacham Ovadia Yosef, ruled that Tashlich should be performed on the first day of Rosh Hashanah even if it falls on Shabbat – and, in fact, especially if it falls on Shabbat. The Arizal taught that Tashlich should be recited close to sunset on the first day of Rosh Hashanah, because it was then – at the very end of the day on Rosh Hashanah – when Adam was forgiven for his sin of eating from the forbidden tree. This time is the most auspicious time for praying for forgiveness, because this is the time when Adam earned forgiveness. Therefore, Tashlich is especially appropriate on Shabbat afternoon, which is an "Et Rason" – a time when we have a unique opportunity to find favor in G-d's eyes. Therefore, the custom among Sephardim is to perform Tashlich on the first day of Rosh Hashanah even if it falls on Shabbat. As for the concern that someone might bring his Mahzor to Tashlich, Hacham Bension responds that this concern arises only with regard to bona fide Misvot such as Shofar, as a person might be so anxious about performing the Misva that he will forget about the Shabbat restrictions. For this reason, the Sages suspended the Misva of Shofar when Rosh Hashanah falls on Shabbat. When it comes to Tashlich, however, which is just a custom, there is no such concern, and so Tashlich may be performed on Shabbat.If one did not, for whatever reason, recite Tashlich on the first day of Rosh Hashanah, he recites it on the second day, in which case he should recite it immediately after Mussaf. When reciting Tashlich on the second day of Rosh Hashanah, one should specifically not recite it late in the afternoon, as this is a time of judgment.Generally, it is proper not to eat a meal on the afternoon before Yom Tob, so that one begins Yom Tob with a hearty appetite. Nevertheless, when the first day of Yom Tob is Shabbat, it is permissible to eat Se'uda Shelishit in the afternoon, even though that night is Yom Tob. As the Mishna Berura explains, since eating Se'uda Shelishit fulfills a Misva, it is allowed. If possible, one should recite Minha Gedola earlier in the afternoon, and then have an early Se'uda Shelishit. (However, even if one recites Minha early, he must remember not to recite Tashlich until later in the day, before sundown, as discussed.)Women light candles on the second night of Rosh Hashanah at the conclusion of Shabbat. Before lighting, they must recite, "Baruch Ha'mabdil Ben Kodesh Le'kodesh." The Kiddush on the second night of Rosh Hashanah which falls on Mosa'eh Shabbat is a combined Kiddush and Habdala, following the sequence known by the acrostic "Yaknehaz" ("Yayin," "Kiddush," "Ner," "Habdala," "Zeman"). Usually, on Mosa'eh Shabbat, when we recite the Beracha over a candle, we should use an Abuka ("torch"), meaning, at least two wicks that are combined. When Mosa'eh Shabbat is Yom Tob, however, this poses a problem, because the candle may not be extinguished. It is therefore advisable to purchase before Yom Tob specially-prepared, small "Abukot" for this purpose. If one does not have such a candle available, he should simply recite the Beracha over his Yom Tob candles. Hacham Bension writes that one should not combine two candles to form an Abuka, because it would then be forbidden to separate them until the fire is extinguished.Summary: When the first day of Rosh Hashanah falls on Shabbat, according to Sephardic practice, "Sidkatecha" is recited at Minha, and Tashlich is recited late in the afternoon, as usual. Se'uda Shelishit may be eaten during the afternoon, though it should preferably be eaten earlier in the afternoon, if possible. "Va'todi'enu" is added to the Arbit prayer on the second night of Yom Tob. Women recite "Baruch Ha'mabdil Ben Kodesh Le'kodesh" before lighting candles on the second night of Yom Tob. Kiddush and Habdala are combined on the second night, including the Beracha over a candle. Ideally, one should obtain before Yom Tob a small candle with two or more wicks for this purpose. If no such candle is available, he recites the Beracha over the Shabbat candles.

When Rosh Hashanah falls on Shabbat, one must remember that the obligation of Se'uda Shelishit applies on that day no less than it does on any other Shabbat throughout the year. Besides the meal eaten after the morning service on Rosh Hashanah, one must also eat another meal consisting of at least a Ke'besa of bread after Minha, in fulfillment of the obligation to eat three meals on Shabbat. Therefore, it is proper for synagogues to schedule Minha prayer services earlier than usual in the afternoon of Shabbat Rosh Hashanah, in order to allow sufficient time for Se'uda Shelishit.The Rama (Rabbi Moshe Isserles of Cracow, Poland, 1525-1572) mentions that in such a case, when the first day of Rosh Hashanah falls on Shabbat, one should eat Se'uda Shelishit before the ninth hour of the day. Since one must eat a Yom Tob meal on Mosa'eh Shabbat (the second night of Rosh Hashanah), and Halacha requires eating Shabbat and Yom Tob meals with an appetite, one must ensure to eat Se'uda Shelishit on Shabbat Rosh Hashanah before the ninth hour of the day (as defined by Halacha). The Mishna Berura (Rabbi Yisrael Meir Kagan of Radin, 1839-1933) adds, however, that if a person did not eat Se'uda Shelishit before the ninth hour, he should nevertheless eat the meal at that point. The obligation of Se'uda Shelishit overrides the concern for entering the second day of Yom Tob with an appetite. Therefore, although it is preferable to eat Se'uda Shelishit before the ninth hour of the day, one who did not should still eat Se'uda Shelishit.Summary: The requirement to eat Se'uda Shelishit on Shabbat applies even when Shabbat is also Yom Tob. Therefore, when the first day of Rosh Hashanah falls on Shabbat, Minha should be recited earlier than usual to allow time for Se'uda Shelishit, which should preferably be eaten before the ninth hour of the day.

It is customary on Friday night to recite a number of hymns before Kiddush, specifically Shalom Alechem, Eshet Hayil (a section from Mishleh, chapter 31), and Azamer Bishbahin, a hymn composed by the Arizal (Rabbi Yishak Luria of Safed, 1534-1572) which discusses the Kabbalistic significance of Shabbat eve. Should one recite or sing these hymns when Friday night is also Yom Tob?Different opinions exist in this regard. While some authorities maintain that when Friday night is Yom Tob one recites everything he recites on a regular Friday night, others, including the Elef Ha'magen, held that if Friday night is Yom Tob one begins with Kiddush and omits all the introductory hymns. This custom – to omit the hymns when Friday night is Yom Tob – is very widespread in our community.The Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909) followed the custom to recite Shalom Alechem and Eshet Hayil when Yom Tob falls on Friday night, but he held that one should not recite Azamer Bishbahin in such a case. He does not give a reason for this position, but it appears that according to Kabbalistic teaching, the content of Azamer Bishbahin is not relevant when Yom Tob falls on Friday night.Given the difference of opinion in this regard, each family should follow the custom it received from its forebears, as all customs have valid sources on which to rely.Summary: Different opinions exist as to whether one should recite Shalom Alechem, Eshet Hayil and Azamer Bishbahin on Friday night that is also Yom Tob; everyone should follow his family's custom.

Some Halachot that will apply to the 1st night of Rosh Hashana. This law would apply on the 1st night of Rosh Hashana on any given year. The 1st Mitzvah of the new year, every year, is the Berachot of Kriyat Shema in Arbit. That's the 1st Mitzvah you are going to fulfill in the new year.Therefore the Mate Efrayim brings down how extra careful you should be during the 1st Kriyat Shema of the year. He says to read it extra slow, and to read it with extra pronunciation and clarity. That's because, like most of the things we do on Rosh Hashana, we do it in order as an omen or representation of the year to come. So certainly, the 1st Mitzvah we do, which is a Mitzvah from the Torah, will set the pace for all the Mitzvot we are going to do for the coming year. So therefore the Mate Efrayim brings down, while of course one has to be careful with every single Kriyat Shema throughout the year, however, one should be extra careful when it comes to the 1st Kriyat Shema on the night of Rosh Hashana. That's in order that it will set a good sign that all your Mitzvot will be done with precision as such throughout the whole year.This year happens to be that Rosh Hashana is on a Friday night. So after Amidat Arbit, the Birkat Me'en Sheva will be said just like it is said on every Friday night. But it should be pointed out that instead of saying in the text, ‘HaEl HaKadosh She'en Kamohu', one has to change that to ‘HaMelech HaKadosh'. It's just like we change HaMelech in the Amida, so we change it also in the Birkat Me'en Sheva. There's actually a great Machloket (argument) amongst the Acharonim, regarding if one makes a mistake in the Birkat Mehen Sheva. The mistake being if instead of saying HaMelech, he says ‘HaEl HaKadosh'. So, it is the opinion of Rav Chida that if one makes a mistake, you go back. He writes such, because the Inyan (issue) of this Beracha that we are saying has very deep significance not only according to he Peshat (literal meaning), but according to the Kabala, and therefore if one makes a mistake on it, it affects the mysticism behind it, and therefore one has to go back. However, the opinion of the Peri Chadash is that one does not have to go back. The whole reason why we are saying this Beracha is really for Friday night HaMelech HaKadosh is a Rosh Hashana item. So since the mistake was not in the Shabbat item, but was in the Rosh Hashana item, and the Me'en Sheva comes because of Shabbat, so therefore there's a strong logic to say that you don't have to go back if you made a mistake. The Halacha therefore is, since already we have a Machloket in this subject, we will say ‘Safek Berachot Lehakel' (being that it's from the Derabanan [Rabbis], as opposed from The Torah, so we are lenient with it's strictness in order not to say Hashem's name in vain). But, if one remembers before he finished Baruch Ata Hashem Mekadesh HaShabbat, then of course he should go back and say HaMelech HaKadosh. (We are talking about the Chazan.) However, if already he said Baruch Ata Hashem Mekadesh HaShabbat, and then he realizes he only said HaEl HaKadosh, the Halacha we will say ‘Safek Berachot Lehakhel' and you do not have to go back.

The day of Ereb Rosh Hashanah is likely the most underestimated day on the Jewish calendar. The Midrash teaches that Ereb Rosh Hashanah has the capacity to atone for one-third of a person's sins. The Ten Days of Repentance then atone for another third, and the final third is atoned for on Yom Kippur.Due to the value and significance of Ereb Rosh Hashanah, there is a custom recorded in the Shulhan Aruch to fast on this day, even if it falls on Ereb Shabbat. This is certainly a proper custom to observe if one is healthy and capable of fasting without too much difficulty.This fast does not require a formal declaration accepting a fast upon oneself beforehand. One who wishes to observe this custom simply refrains from eating starting from Alot Ha'shahar (daybreak) on the morning of Ereb Rosh Hashanah. He does not have to formally accept upon himself the fast during Minha the day before, as one does before voluntary fasts. However, if one does not formally accept the fast during Minha the day before, then he may not recite Anenu on the day of the fast.Although the fast begins only at Alot Ha'shahar, the Zohar (principal text of Kabblalistic teaching) instructs that after one goes to sleep the night before a fast day, he may no longer eat, even if he wakes up before daybreak. The Zohar applies this ruling even if a person explicitly stated before going to sleep that he does not yet accept the fast and he plans to eat later in the night before daybreak. Drinking, however, is allowed before Alot Ha'shahar, even after one has gone to sleep. Therefore, if a person wakes up early for Selihot on Ereb Rosh Hashanah, before daybreak, and wishes to drink water, tea or coffee, he may do so. He should not, however, eat, even though he wakes up before daybreak.When does the fast of Ereb Rosh Hashanah end?This issue is subject to debate among the Halachic authorities. Some maintain that this fast is no different than any other fasts, and one may therefore not eat or drink until he recites Kiddush on the night of Rosh Hashanah. Others, however, claim that one may eat already at the point of Pelag Ha'minha late in the afternoon, and yet a third view allows one to break the fast even earlier. As for the final Halacha, one should fast the entire day, until Kiddush. However, when Rosh Hashanah falls on Shabbat, there is greater room for leniency if a person feels weak and does not wish to enter Shabbat in a state of discomfort. In consideration of the honor owed to Shabbat, it would be permissible for a person in such a situation to break his fast toward the end of the day, even before the onset of Shabbat and Rosh Hashanah. Otherwise, it is proper to fast the entire day, until nightfall.Summary: There is a custom to fast on Ereb Rosh Hashanah, and those capable of fasting should observe this practice. The fast begins at daybreak on Ereb Rosh Hashanah morning, and continues until Kiddush that night. After one goes to sleep the night before Ereb Rosh Hashanah he may no longer eat, even if he wakes up before daybreak, but he may drink until daybreak. When Ereb Rosh Hashanah falls on Friday, it is permissible to break the fast late Friday afternoon, even before sundown, if he feels weak.

It is customary to smell Besamim – something fragrant, such as Hadasim – at a Berit Mila, as mentioned by the Shulhan Aruch (Yoreh De'a 265:1). And thus, in addition to the Berachot recited over a cup of wine at a Berit, we also recite a Beracha over spices.The question arises as to the meaning and significance of this practice. We understand that many especially joyous Misvot are accompanied by a cup of wine – such as Shabbat and Yom Tob meals, and the Huppa ceremony – but for what reason do we smell Besamim at a Berit Mila?One source explains that, very simply, this is done to "revive" those who might feel faint at the sight of the circumcision, where there is blood and an infant cries in pain. Some people might find such a sight difficult to withstand, and spices are smelled to help those who might feel a bit fainthearted.There is, however, an additional explanation. The Midrash relates that on the day Abraham Abinu underwent circumcision, and also circumcised all the men in his household – which consisted of many servants (as we know, he had an army of over 300 men), he collected all the removed foreskins into a large pile. As the hot sun beat down on these pieces of flesh, they emitted a smell which rose to the heavens. This smell, which testified to the fulfillment of the great Misva of Berit Mila, brought Hashem great delight, as it were, and He vowed at that moment that if He would ever become angry at Abraham Abinu's descendants, He would remember the smell of these pieces of skin and have compassion on them. Therefore, we smell spices at a Berit to remind Hashem, so-to-speak, of the smell of the original Berit Mila performed by Abraham Abinu and his household, in response to which G-d promised to have compassion on Am Yisrael and forgive us for our wrongdoing. The Besamim we smell at a Berit Mila are thus especially powerful, as they arouse Hashem's mercy on the Jewish People, bringing to mind the great merit of Berit Mila on account of which He pities us even when we are deserving of punishment, and continues treating us with an abundance of love, kindness and compassion.

Just before the performance of a Berit Mila, the infant's father recites the Beracha of "Le'hachniso Bi'brito Shel Abraham Abinu." The question was posed to Rav Yosef Shalom Elyashiv (1910-2012) as to whether a father may recite this Beracha if he is not able to be present at the Berit. If somebody at the Berit calls the father when the Mohel is prepared to circumcise the child, to inform the father that the Berit is about to be performed, may the father recite the Beracha at that point?Rav Elyashiv ruled that the father can recite this Beracha even if he is not present at the Berit, because he still fulfills the Misva of bringing his son into the covenant by having his son circumcised, and the Beracha of "Le'hachniso Bi'brito Shel Abraham Abinu" is recited over the privilege of bringing one's child into the covenant. As long as he knows when the Berit is taking place – such as via a telephone call – he can recite the Beracha.In addition to the Beracha of "Le'hachniso," the father also recites at the Berit another Beracha – the Beracha of "She'hehiyanu." Rav Chaim Pinchas Scheinberg (1910-2012) ruled that if the father forgot to recite "She'hehiyanu" at the Berit, he may still recite the Beracha afterward, as long as he still experiences the special joy of having his son circumcised. This case could perhaps be compared to the case of one who forgot to recite "She'hehiyanu" during Kiddush on the first night of Yom Tob, who recites the Beracha when he remembers, even during Hol Ha'mo'ed. Although one might argue that the case of Kiddush differs from the case of the Berit, in that the Misva of the Yom Tob celebration continues throughout Hol Ha'mo'ed, and for this reason "She'hehiyanu" can still be recited, the truth is that the cases are, in fact, quite similar. Even after the Berit Mila has been performed, the Misva is still fulfilled throughout the child's life, as he is circumcised and bears the mark of the covenant. As such, even after the Berit, the father can still recite "She'hehiyanu" if he neglected to recite the Beracha at the Berit, as long as he still experiences the special joy of the Misva.The Bet Yosef (commentary to the Tur by Maran, author of the Shulhan Aruch) addresses the question (in Yoreh De'a 265) of how it is permissible for the Mohel to recite the Beracha over the Berit Mila before performing the circumcision, given that the child is exposed in the Mohel's presence. Generally speaking, Halacha forbids reciting a Beracha in the presence of exposed body parts that are normally covered. At a Berit, however, the Mohel recites the Beracha over the Misva of circumcision with the child's private body parts fully exposed. Citing the Rosh (Rabbenu Asher Ben Yehiel, 1250-1327), the Bet Yosef explains that the prohibition against reciting a Beracha in the presence of exposure stems from the verse, "Ve'haya Mahanecha Kadosh Ve'lo Yera'eh Becha Ervat Davar" – "Your camp shall be holy, and nakedness shall not be seen among you" (Debarim 23:15). The concept underlying this Halacha is that a Beracha must be recited in a state of Kedusha (sanctity), which would be compromised if private body parts are exposed. A Berit Mila, however, is an inherently sacred occasion, and thus the exposure of the infant's private body parts does not affect the possibility of reciting a Beracha at this very special moment. Others offer a different explanation, suggesting that this prohibition does not apply when such a young child is exposed. The Shulhan Aruch writes that if the child soiled himself just before the Berit, it is proper to have the filth cleaned before performing the Berit, out of respect for the Misva. Although Berachot may be recited in the presence of excrement produced by an infant who has not yet begun eating solid food, nevertheless, it is clearly more appropriate to avoid performing a Berit in the presence of such excrement, for obvious reasons.Summary: If a father is not present at his son's Berit, and somebody at the Berit calls him to inform him when the Mohel is about to perform the circumcision, the father may recite at that point the Beracha of "Le'hachniso Bi'brito Shel Abraham Abinu." If a father forgot to recite "She'hehiyanu" at his son's Berit, he may recite it afterward, as long as he still experiences the special joy of the Misva. If the infant soils himself just before the Berit, it is proper to first clean the filth before performing the circumcision.

The Bet Yosef records a practice, which originates from the Geonim, to recite a Beracha over a cup of wine as part of the Berit Mila ceremony. This is indeed the accepted practice today. Several different reasons have been offered to explain the purpose of the cup of wine. Some suggested a comparison between a Berit Mila and a wedding, on the basis of which a cup of wine is required at a Berit Mila just as it is under the Hupa (canopy) at a wedding. Others explain the cup of wine as serving simply as "Hibub Misva" – an expression of our love and affection for this special Misva of circumcision.An interesting question arises concerning the Beracha over the wine at a Berit Mila that takes place in the synagogue on Shabbat morning. Can one fulfill his obligation of Kiddush by listening to this Beracha? Can the Beracha recited over the wine at a Berit Mila function both as the Beracha for the Berit and the Beracha for Kiddush, or does it relate only to the Berit Mila ceremony?The Halacha in such a case is that one may, indeed, fulfill his Kiddush obligation through the Beracha recited at the Berit Mila in such a case. Therefore, the person who recites the Beracha of "Boreh Peri Ha'gefen" over the wine at the Berit should first announce to everyone in attendance that he has in mind for them to fulfill their Kiddush obligation through his recitation of Kiddush. Of course, they, too, must have this intention as they hear his Kiddush, listen attentively to his Beracha, and recite "Amen." Furthermore, if this Beracha fulfills the requirement of Kiddush, the person who recites the Beracha must ensure to drink the minimum required amount for fulfilling the obligation.Moreover, the Halachic principle of "En Kiddush Ela Be'makom Se'uda" teaches that one must eat at least a small meal in the location where he recites or hears Kiddush. Hence, if one wishes to fulfill his obligation of Kiddush through the Beracha recited over the wine at a Berit, he must ensure to eat at least a Ke'zayit of "Mezonot" food in that room, for otherwise he does not fulfill his obligation.Summary: If a Berit Mila is held in the synagogue on Shabbat morning, one can fulfill his obligation of Kiddush by listening to the Beracha over the cup of wine at the Berit. Both the one reciting the Kiddush and the others must have this in mind as the Beracha is recited, and the one reciting the Kiddush must drink the minimum required amount of wine. Furthermore, everyone must eat at least a Ke'zayit of "Mezonot" food in the room where the Beracha was recited.See Shut Hazon Obadya, helek 1, page 127. Also, see Soba Semahot, page 76.

The Rama (Rav Moshe Isserles of Cracow, 1530-1572), in discussing the laws of Berit Mila (Yoreh De'a 264; listen to audio recording for precise citation), writes that when choosing a Mohel to perform a Berit, one should search for a Mohel who is not only knowledgeable and proficient, but also righteous. The Lebush (Rav Mordechai Yoffe, c. 1530-1612) explains that the Mohel's intentions when performing a Berit can have a profound influence upon the child, and therefore it is preferable to choose a righteous Mohel whose intentions at the time of the Berit can positively impact the infant.Interestingly, however, the work Machshireh Mila (4:18) cites the Shulhan Gavoah (Rav Yosef Molcho of Salonika, 1692-1768) as advancing a different view. The Shulhan Gavoah notes a famous passage in the Midrash stating that the prophet Eliyahu refuses to attend a Berit Mila until Hashem forgives all the sins of everybody in attendance. As such, the Shulhan Gavoah writes, it can be assumed that all the people present at the Berit – including the Mohel, of course – have had their sins forgiven so that Eliyahu can attend. It thus turns out that everyone present at the Berit is, for those moments, a righteous person. Accordingly, there is no reason to search specifically for a righteous Mohel – because everyone present at the Berit is righteous. The Shulhan Gavoah observes that the common practice is, indeed, not to make a point of selecting an especially righteous person to perform a Berit. Moreover, he adds, every Jew has a "Hazaka" (presumed status) of being upstanding and observant. For this reason, too, it is not necessary to specifically choose a particularly righteous individual to serve as the Mohel for one's child.Practically speaking, then, there is value to try to find an especially righteous Sadik to perform a Berit, in accordance with the view of the Lebush, and certainly, one should not invite a Mohel who has a bad reputation. However, if somebody invited a Mohel with an acceptable reputation to perform the Berit, and he then hears of a different Mohel with a reputation for being especially pious, it would inappropriate to disinvite the first Mohel. Our Rabbis speak very harshly about one who breaks a verbal agreement, and this would apply in this case, as well. Therefore, especially in light of the position of the Shulhan Gavoah, one should not cancel the hiring of a Mohel in favor of another Mohel reputed to be more righteous. Perhaps, if one appoints a Mohel and then hears that one of the leading sages of the generation is going to be in the neighborhood and is available to perform the Berit, we might consider allowing cancelling the first Mohel, though even this is far from clear. But certainly, it would be improper to cancel a Mohel to choose a Mohel who is reputed to be more pious.Summary: It is preferable to choose as a Mohel for one's child somebody reputed to be especially righteous, though any proficient Mohel may be chosen, as long as he has a generally positive reputation. If one chose a Mohel and then hears of a different Mohel who is known to be especially pious, it would be improper to cancel the first Mohel.

The earliest time for performing a Berit Mila in the morning is the point of Nes Ha'hama (sunrise). However, if the circumcision was performed earlier, it is nevertheless valid, as long as it was performed after the point of Amud Ha'shahar (when the first rays of light become visible in the eastern sky).The Shulhan Aruch, in discussing the laws of Berit Mila, writes that a Berit should be performed early in the day, in fulfillment of the famous rule of "Zerizin Makdimin Le'misvot," which requires performing Misvot as soon as possible without unnecessary delay. This principle is learned from the example of Abraham Abinu, who arose early in the morning in order to comply with the command of Akedat Yishak ("Va'yashkem Abraham Ba'boker" – Bereishit 22:3).In light of this Halacha, the Aruch Ha'shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908) raises the question of why we do not perform a Berit Mila early in the morning, even before the Shaharit prayer. Why do we delay the Berit until after Shaharit, if the rule of "Zerizin Makdimin" requires performing the Misva as early as possible?Numerous answers have been given to this question. One answer is that Shaharit should be recited before performing a Berit because of the rule of "Tadir Ve'she'eno Tadir, Tadir Kodem" – we perform a more frequent Misva before a less frequent Misva. Since the Misva to pray Shaharit is observed far more frequently than the Misva of Berit Mila, we first recite Shaharit before performing a Berit. (This is particularly so in light of the fact that Shaharit includes several Misvot – the Amida, Shema, Tallit and Tefillin.)The Dibreh Malkiel (Rav Malkiel Tzvi Tannenbaum of Lomza, 1847-1910) writes (1:14) that we first recite Shaharit because its time frame is far more limited than that of Berit Mila. Shaharit must be recited by a certain time in the morning, whereas a person can be circumcised at any time during his lifetime. And although the Misva is to perform the Berit on the eighth day, it can be done at any point on the eighth day, until sundown, as opposed to Shaharit, which must be recited by the end of the fourth hour of the day. Therefore, we first perform the Misva with a shorter time frame, before performing the Berit.Yet another reason that has been suggested is that the Torah speaks of performing Berit Mila on "Yom Ha'shemini" – the eighth day, whereas in reference to the Shaharit prayer, the Torah uses the word "Boker" (morning). We therefore first recite Shaharit, which is specifically associated with the morning, before performing a Berit, which is associated with daytime generally.The work "Koret Ha'berit" (Rav Eliyahu Posek, 1859-1932) explains, very simply, that it is customary to drink the wine over which the Beracha is recited at a Berit, and it is forbidden to drink wine before reciting Shaharit. Necessarily, then, the Berit must be delayed until after Shaharit.The Hazon Ish (Rav Avraham Yeshaya Karelitz, 1878-1953) ruled that one does not have to recite Shaharit immediately at sunrise on the day of a Berit in order to perform the Berit at the earliest possible time. It suffices to pray Shaharit at the time one normally prays and then perform the Berit afterward.More generally, the Halachic authorities indicate that while a Berit should ideally be performed early, the requirement of "Zerizin Makdimin" is fulfilled as long as it is performed before Hasot (midday as defined by Halacha, namely, the midway point between sunrise and sunset). Thus, for example, the Shebut Yaakob (Rav Yaakov Reischer, 1661-1733), cited in Pit'heh Teshuba, criticizes the Hazanim who prolong the prayer service on Shabbat and Yom Tob when a Berit is performed, causing the Berit to take place after Hasot. It seems that Hasot marks the critical cutoff point with regard to the rule of "Zerizin Makdimin Le'misvot."Should a Berit be postponed until the afternoon if this will allow more guests to participate? Does the value of "Be'rob Am Hadrat Melech" – performing the Misva in the presence of a large assemblage of Jews – supersede the value of "Zerizin Makdimin Le'misvot"?Hacham Ovadia Yosef addresses this question in his work Yabia Omer (vol. 2, Yoreh De'a, 18), and he concludes that as long as a Minyan would be present without delaying the Berit, it should not be delayed. The Berit should be delayed until the afternoon only if this is necessary to assure the presence of a Minyan; if a Minyan can be assembled earlier, the Berit should not be delayed to allow for a larger crowd.Interestingly, the Ma'aseh Roke'ah (cited in Machshireh Mila, 2:3) notes that there were occasions when a Berit Mila was delayed because of the women who needed time to put on their makeup and jewelry (listen to audio recording for precise citation). The Ma'aseh Roke'ah sharply denounces this practice, noting that although the Rabbis were unable to stop it, people should ensure to perform the Berit promptly.One important exception to this Halacha must be emphasized. The work Kibbud Horim (chapter 12, note 17; listen to audio recording for precise citation) brings the ruling of Rav Yosef Shalom Elyashiv (1910-2012) that if the infant's grandparents ask the parents to delay the Berit so they can attend, the parents should comply. Since the Berit can be performed the entire day, Rav Elyashiv explained, it is proper for the child's parents to honor their parents' wishes and delay the Berit, as this overrides the principle of "Zerizin Makdimin Le'misvot." Rav Elyashiv said that it is preferable to try to convince the grandparents to allow the Berit to be performed earlier, but if this is not possible, then the Berit should be delayed. Similarly, the author of the work "Ve'alehu Lo Yibol" relates that he posed the question to Rav Shlomo Zalman Auerbach (1910-1995) of whether a Berit may be delayed until the afternoon to allow family members to attend, and the Rabbi responded, "Titnaheg Ke'ben Adam" – "Act like a human being." For the sake of family members' attendance, it is proper to delay a Berit, in consideration of their feelings, notwithstanding the general rule requiring performing a Berit Mila early in the day when possible.Summary: It is proper to perform a Berit Mila as soon as possible after Shaharit, though one does not have to pray Shaharit at sunrise in order to perform the Berit at the earliest possible moment. Most importantly, the Berit should be performed before halachic midday. As long as a Minyan can be present earlier, a Berit should not be delayed until the afternoon to allow for a larger attendance. It should be delayed until the afternoon, however, to allow for the grandparents or other family members to attend.

The Torah in the Book of Vayikra says that after a boy is born, "U'bayom Ha'shemini Yimol Besar Orlato" – he undergoes circumcision on his eighth day. The Gemara notes that the verse could have just as easily written, "on the eighth he shall be circumcised," without using the entire phrase, "U'bayom Ha'shemini" ("on the eighth day"). The word "U'bayom" was added, the Gemara explains, to instruct that this command applies even on Shabbat. If a newborn boy's eighth day falls on Shabbat, the Berit Mila is performed that day despite the fact that several aspects of circumcision – such as cutting the foreskin and drawing blood – ordinarily constitute acts of Shabbat desecration. The Torah makes a special exception allowing Berit Mila on Shabbat despite the prohibitions entailed, provided that Shabbat is the child's eighth day. If the child was not circumcised on his eighth day, and the Berit is being performed sometime later, the Berit may not be performed on Shabbat.The entire process of removing the foreskin is permitted on Shabbat in such a case, including those parts of the process which are not indispensable to the performance of the Misva. It goes without saying that all three basic stages of the Berit – the Mila (removal of the foreskin), the Peri'a (removing the thin membrane underneath the foreskin) and the Mesisa (drawing blood from the wound) – are performed when the eighth day falls on Shabbat. However, Halacha even allows a Mohel to remove small pieces of skin that would not disqualify the circumcision if they would remain. As long as the Mohel is still involved in the act of circumcision, and has not stopped, he may remove even these pieces of skin which are removed only as an enhancement, so the Berit will be perfect and complete. One might have assumed that when a Berit takes place on Shabbat, the Mohel should remove only the minimum amount of skin that must be removed for the circumcision to be valid. In truth, however, Halacha allows removing the entire foreskin, even small pieces of skin whose presence would not invalidate the Berit, as long as the Mohel is still involved in the circumcision process and had not stopped.Furthermore, Halacha allows the Berit to be performed on Shabbat even by two Mohalim. One might have assumed that we should not allow more than one Mohel to circumcise on Shabbat, but Halacha in fact permits inviting two Mohalim to share the Misva by one starting the process and the other completing it. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) adds that if a second Mohel takes over in the middle of the process, to perform the stage of Peri'a, and the first Mohel – who had removed the foreskin – then notices that he had mistakenly left over some pieces of skin, the first Mohel may go ahead and remove those pieces of skin. Even though he had stopped circumcising, nevertheless, since a second Mohel immediately took over, the first Mohel is considered as still being in the process of circumcising, and so he may complete his stage of the process by removing the small pieces of skin that he mistakenly left.As we will discuss in future editions of Daily Halacha, it is only the Berit Mila itself which overrides Shabbat. Preparatory stages, such as carrying the knife or the baby through a public domain, do not override the Shabbat prohibitions, even on the child's eighth day.Summary: A child is circumcised on his eighth day even if that day is Shabbat. The Mohel performing the circumcision in such a case removes the entire foreskin, and if he sees that he left over some pieces of skin whose presence does not invalidate the circumcision, he may then remove them, too, as long as he is still in the process of circumcising and had not stopped. If one Mohel removed the foreskin and a second Mohel took over for the second stage of the Mila (removing the membrane underneath the foreskin), the first Mohel is still considered to be involved in the process, such that he may return to remove pieces of skin which were mistakenly missed.

Generally speaking, on Shabbat and Yom Tov morning one first recites Kiddush and then washes his hands and recites the Beracha over the bread. If one prefers to wash his hands before reciting Kiddush, he would still recite Kiddush first, followed by the Beracha over the bread. Although on the night of Shabbat or Yom Tov Halacha requires one who washes before Kiddush to recite Kiddush over bread, rather than over wine, this Halacha does not apply to the daytime Kiddush. On Shabbat morning, one recites Kiddush over wine even if he had washed Netilat Yadayim prior to reciting Kiddush.The reason for this distinction lies in the fact that the daytime Kiddush consists of only the Beracha of "Borei Peri Ha'gefen." All the passages we customarily recite before the Beracha – "Mizmor Le'David," "Im Tashiv," "Ve'shamru," and so on – are added as introductory verses, and are not part of the actual Kiddush. (For this reason, women who must recite Kiddush on Shabbat morning in order to be allowed to eat often recite only the Beracha of "Borei Peri Ha'gefen," without the introductory verses.) Therefore, one cannot recite Kiddush over bread on Shabbat or Yom Tov morning, because such a Kiddush would consist of only the Beracha of "Ha'motzi" over the bread, and there would thus be no recognizable indication that one recites Kiddush. In such a case one should recite Kiddush over wine as usual, and then proceed directly to the Beracha over the bread. (Menuhat Ahava, Helek 1, page 144.)Summary: Whereas on the night of Shabbat or Yom Tov a person who washed Netilat Yadayim before Kiddush should recite Kiddush over bread, on Shabbat or Yom Tov morning one who washed his hands before Kiddush should recite Kiddush over wine, as usual, and then recite the Beracha over the bread.

On Friday night (or the night of Yom Tov), we generally begin the meal by reciting Kiddush, after which we wash our hands and then recite the Beracha over bread. In some situations, however, people might prefer washing their hands before the recitation of Kiddush. On Sukkot, for example, it may be difficult to bring everybody back from the Sukka into the house after Kiddush for Netilat Yadayim, and some families therefore prefer having everybody first wash their hands before entering the the Sukka for Kiddush. This is common also at affairs held on Shabbat, where people might not want to leave their seats for Netilat Yadayim after Kiddush. What is the proper procedure to follow in such a case?The Shulchan Aruch writes explicitly (271:12; listen to audio for precise citation) that if one washes his hands before reciting Kiddush, then he must recite Kiddush over bread. By washing one's hands before Kiddush, he demonstrates that he considers the bread primary to the wine, and he must therefore recite the Beracha over the bread before reciting the Beracha over the wine. He therefore recites Kiddush over the bread, and may not first recite Kiddush over wine.One may, however, listen to the recitation of Kiddush over wine, and answer "Amen," after washing his hands. Therefore, if everybody at a meal washed their hands before Kiddush, with the exception of one person who did not, he should recite Kiddush over wine on behalf of the others, who should answer "Amen" and then recite the Beracha over the bread. (Menuhat Ahava, Helek 1, page 143.)Summary: Generally speaking, one recites Kiddush on Friday night (or the night of Yom Tov) before washing his hands for bread. If somebody washed his hands before reciting Kiddush, he should either listen to the recitation of Kiddush over wine by somebody who had not washed his hands, or recite Kiddush over bread.

The Halachic sources address the possibility of using "Hamar Medina" – literally, "the country's beverage" – for Kiddush and Habdala under certain circumstances. Before discussing when precisely this is allowed, it is important to first define the term and understand to which beverages it refers. According to several Halachic authorities, including Hacham Bension Abba Shaul (Israel, 1923-1998) and Hacham Ovadia Yosef, the term "Hamar Medina" refers to an intoxicating beverage that is commonly drunk for enjoyment, and not just used to quench thirst. The word "Hamar" comes from the word "Hamra" – "wine" – and thus must resemble wine in that it has intoxicating properties. One common example would be beer. Here in the United States, whisky and scotch would certainly fall under the category of "Hamar Medina." In Israel, beverages like arak and cognac would qualify.There are three views among the early Halachic authorities as to when one may use "Hamar Medina" for Kiddush. At one extreme, the Geonim maintained that one who does not have wine may use "Hamar Medina" for Kiddush both on Friday night and on Shabbat morning. At the other extreme, the Rambam (Rav Moshe Maimonides, Spain-Egypt, 1135-1204) maintained that "Hamar Medina" may never be used for Kiddush, neither on Friday night nor on Shabbat morning. In between these two extremes, the Rosh (Rabbenu Asher Ben Yehiel, 1250-1327) maintained that one who does not have wine may use "Hamar Medina" on Shabbat morning, but at night, it is preferable to recite Kiddush over bread. The reason, the Rosh explains, is that if one recites Kiddush over bread on Shabbat morning, it will not be discernible that he recites Kiddush, since there is no Kiddush text on Shabbat morning besides the Beracha over the wine. If one recites Kiddush over bread on Shabbat, all he recites is "Ha'mosi," which does not appear as Kiddush. Therefore, in such a case, when one does not have wine on Shabbat morning, it is preferable to use "Hamar Medina." On Friday night, however, when Kiddush includes a special Beracha ("Mekadesh Ha'Shabbat"), it is preferable to recite Kiddush over bread rather than use "Hamar Medina."The Shulhan Aruch (272:9) cites all three views, and expresses his approval of the Rosh's opinion, describing it as "Dibreh Ta'am" ("reasonable words"). Thus, according to the Shulhan Aruch, one who does not have wine or grape juice on Friday night should recite Kiddush over bread, and one who does not have wine or grape juice on Shabbat morning should recite Kiddush over "Hamar Medina."Many people in our community have the practice of reciting Kiddush over scotch or whiskey on Shabbat morning. This practice is questionable, for two reasons. First, as we have seen, one who has access to wine must use wine for Kiddush according to all opinions. In our society, of course, wine and grape juice are readily available and not particularly expensive, and there is thus no reason to use a different beverage. Of course, if it happens that on one occasion, for some reason, one was unable to obtain wine, or if he is unable to drink wine, then he may use a different beverage, but this is not generally the case in today's day and age. Secondly, Kiddush must be recited over a "Rebi'it" – approximately 3.3 ounces – and one must drink the amount of "Melo Lugmav" – approximately 1.7 ounces. Most people cannot drink this amount of scotch or whiskey in one shot.To justify this practice, we might suggest that the people who make Kiddush on these beverages rely on the view cited by the Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) that one who prefers "Hamar Medina" may use it for Kiddush even if wine is available. Since many people prefer to drink scotch or whiskey rather than wine, they may, according to this view, use scotch or whiskey for Kiddush. It should be noted, however, that Hacham Ovadia Yosef does not follow this opinion. It is also possible that this practice originated among Syrian Jews back in Syria, where wine was expensive and difficult for many people to obtain. Even so, this does not justify the use of other beverages nowadays, when wine is easily accessible. As for the difficulty in drinking the minimum required amount of scotch or whiskey, there is an opinion among the Poskim that it suffices for a "Melo Lugmav" to be drunk collectively by all the people participating in the Kiddush. Therefore, even though the one reciting Kiddush cannot drink 1.7 ounces of scotch, if everybody collectively drinks this amount, this should suffice according to one opinion. However, the Shulhan Aruch is ambivalent about this view, as is Hacham Ovadia Yosef.Therefore, if, after the fact, somebody recited Kiddush over scotch or whiskey, and everybody collectively drank 1.7 ounces, they have fulfilled their obligation, but this should not be done. Kiddush should be recited specifically over wine or grape juice, except in the rare instances where wine is unavailable or cannot be used for some other reason.This applies to Habdala, as well. One should use wine or grape juice, and other beverages may be used only if one cannot drink wine or does not have access to wine. One should not recite Habdala over bread. Interestingly, there were some prominent Rabbis who were known to use beverages such as tea, coffee or milk for Habdala, but as mentioned earlier, both Hacham Bension Abba Shaul and Hacham Ovadia Yosef maintained that the term "Hamar Medina" refers specifically to intoxicating beverages. In their view, one who recites Habdala over a non-alcoholic beverage (other than grape juice) recites a Beracha Le'batala (Beracha in vain).Summary: Kiddush on Friday night and Shabbat morning must be recited specifically over wine or grape juice. If one does not have access to wine or grape juice, or is unable to drink wine or grape juice, then on Friday night he should recite Kiddush over bread, and on Shabbat day he should recite Kiddush over a different alcoholic beverage, such as beer, scotch or whiskey. One who does not have wine or grape juice for Habdala should use a different alcoholic beverage.

The Gemara establishes that wine which is disqualified for the Nesachim – the libations on the altar – is likewise disqualified for Kiddush on Shabbat, because it is inferior and thus unfit for these sacred purposes. Accordingly, the Rambam (Rav Moshe Maimonides, Spain-Egypt, 1134-1205) ruled that one may not use for Kiddush wine to which honey has been added. The Torah explicitly forbids placing honey on the altar, and so, in the Rambam's view, wine containing honey may not be used for Kiddush. Other Rishonim, however, disagree. In their view, wine to which honey has been added is not inferior, and is disqualified for the Nesachim for some other reason. Therefore, it may be used for Kiddush.This debate would apply also to the sweetened wine that is commonly sold today, which contains sugar. The Rambam would disqualify this wine for Kiddush, whereas other Rishonim would maintain that it is acceptable. The Shulhan Aruch (Orah Haim 272:8-9) cites both views, but sides with the majority opinion. Therefore, one may use sweetened wine for Kiddush. It should be noted that we do not apply here the rule of "Safek Berachot Le'hakel" – that a Beracha should not be recited when it is subject to Halachic uncertainty. The uncertainty in this case relates to the suitability of sweetened wine for Kiddush, and only indirectly relates to the issue of the recitation of a Beracha. Once the Shulhan Aruch accepts the majority view of the Rishonim allowing the use of sweetened wine, then the Beracha of Kiddush may be recited over this wine.This disagreement also affects the status of Yayin Mebushal – wine which had been boiled – with respect to Kiddush. The Gemara notes that the Torah draws a comparison between animal sacrifices and the wine libations ("Zebah U'nesachim"), indicating that just as the animal sacrifices are placed on the altar in their raw, original condition, the wine poured for the libations must also not have undergone any change. Accordingly, the Rambam maintains that wine which has been boiled, and thus transformed, may not be used for Kiddush. Other Rishonim, however, disagree, noting the Mishna in Terumot which states that boiling has the effect of enhancing a wine's quality. Therefore, even though the Torah disqualifies such wine for the altar, it may be used for Kiddush. Once again, the Shulhan Aruch follows the majority opinion in this regard. Therefore, according to the accepted Halacha, wine which has undergone pasteurization may be used for Kiddush.One who wishes to be stringent and satisfy all opinions should use wine which has no sugar added and which has not been pasteurized, and should also use red wine, in light of the Ramban's ruling that red wine is preferable to white wine. According to the strict Halacha, however, sweetened and pasteurized wine – which is what is commonly sold in stores today – is perfectly acceptable for Kiddush.Summary: Most Kiddush wine that is sold told today has sugar added and has undergone pasteurization. Such wine is perfectly acceptable for Kiddush, though one who wishes to be stringent and satisfy all opinions should use wine which does not contain sugar and which has not undergone pasteurization.

Kiddush on Shabbat morning should preferably be recited over either wine or grape juice. If one cannot drink wine or grape juice, or if one does not have access to wine or grape juice, then Halacha allow reciting Kiddush over "Hamar Medina," an intoxicating beverage that is commonly drunk in his area of residence. In contemporary times, the most common example of "Hamar Medina" is beer. Therefore, a person who, for whatever reason, cannot recite Kiddush over wine or grape juice should use beer for Kiddush. He should recite the Beracha of "She'hakol Niheya Bi'dvaro" and drink a Revi'it – approximately 3 ounces – of beer.If a person cannot recite Kiddush over wine, grape juice or beer, is there any other beverage over which he may recite Kiddush?Maran (Rabbi Yosef Karo, author of the Shulhan Aruch), in his work Bet Yosef (Siman 289), rules that in such a situation one may recite Kiddush over any beverage other than water. According to this view, one who does not have access to wine, grape juice or beer may recite Kiddush over any fruit juice or even cola. In the Shulhan Aruch, however, Maran retracted this ruling and required that Kiddush be recited over only "Hamar Medina" where wine and grape juice are not available.As for the final Halacha, Hacham Ovadia Yosef, in his work Yabia Omer, Helek 3, O"H, Siman 19, rules that one who cannot drink wine or grape juice should certainly recite Kiddush over beer, in accordance with the ruling of the Shulhan Aruch. Nevertheless, if a person does not have access to beer, either, then he should recite Kiddush over a beverage other than water and then conduct his Shabbat meal over bread. Since the Kiddush recitation on Shabbat morning consists of only the Beracha over the beverage, using a different beverage does not entail the risk of a Beracha Le'vatala (a "wasted" Beracha). The only potential Halachic dilemma relates to the prohibition against eating and drinking before Kiddush: if Halacha does not allow one to fulfill the Kiddush obligation with other beverages, then one who does so will have drunk and eaten without reciting Kiddush. As Hacham Ovadia notes, however, some Rishonim (Medieval Halachic authorities) permit eating and drinking before Kiddush on Shabbat morning, and thus in a situation where wine, grape juice and beer are not available, one may rely on these authorities and recite Kiddush on any beverage other than water.Summary: On Shabbat morning one should recite Kiddush specifically over wine or grape juice. If one cannot drink wine or grape juice, or does not have access to wine or grape juice, he should recite Kiddush over beer. If he cannot drink beer or does not have access to beer, then he should recite Kiddush over any beverage other than water.

The Gemara establishes the famous rule of "En Kiddush Ela Bi'mkom Se'uda" – Kiddush must be recited in the framework of a meal. Meaning, if one did not eat after reciting Kiddush, then he has not fulfilled the obligation of Kiddush, because he did not recite Kiddush in the framework of a meal. The Shulhan Aruch (Orah Haim 273) writes that one must eat "Tekef," or "immediately" after Kiddush. Clearly, this cannot mean the moment Kiddush is finished, because it takes some time to get up from the table, perform Netilat Yadayim, and so on. Moreover, the Gemara mentions a case of people who recited Kiddush in the basement and then ate the meal on the rooftop. Quite obviously, they could not have started their meal immediately after Kiddush. The Rama (Rav Moshe Isserles of Cracow, 1525-1572) therefore explains that it suffices if one had in mind when he recited Kiddush to begin the meal right away, or if one started the meal right away, even if he had not intended to do so. One does not fulfill the Misva only if he intended at the time he recited Kiddush to delay the meal, and he indeed delayed the meal.The question, however, remains, how long of a delay disqualifies the Kiddush?This issue is subject to a debate among the Halachic authorities. Hacham Bension Abba Shaul (Israel, 1923-1998) ruled that an intended delay of a half-hour disqualifies one's Kiddush. He claims that in other contexts in Halacha the period of 30 minutes is considered "Samuch" – "near" – and thus if the Sages required eating one's meal shortly after Kiddush, this must mean that the meal should begin within a half-hour of Kiddush. Hacham Ovadia Yosef, however, argues, and maintains that the meal must start within 72 minutes of Kiddush, as 72 minutes is the duration of "Ikul" – the process of digestion. What precisely must one eat to be considered to have eaten a "meal" after Kiddush?The Shulhan Aruch maintains that after Kiddush one must eat either a Ke'zayit of bread, or a Ke'zayit of "Mezonot" food made from one of the five principal grains. Although the Shilteh Gibborim (Rav Yehoshua Boaz, 16th century) ruled that one may also eat fruits, the Shulhan Aruch does not accept this view. Therefore, if a person attends a Kiddush in the synagogue, after hearing the recitation of Kiddush he must ensure to eat at least a Ke'zayit of bread or of "Mezonot" food (such as cake, cookies or crackers). If he only eats fruit or has a drink, he has not fulfilled his obligation. He will thus be considered as having eaten before Kiddush, which is forbidden, and will not allowed to eat when he gets home until he recites Kiddush.The Shulhan Aruch also cites the opinion of the Geonim that it suffices to drink a Rebi'it – approximately 3.2 ounces – of wine. The Lebush (Rav Mordechai Yaffe, 1530-1612) understood this to mean that one must drink a Rebi'it in addition to the amount which he is required to drink for the Misva of Kiddush (a cheekful). This is also the view of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Bereshit. Others, however, including the Aruch Ha'shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908) and Hacham Ovadia Yosef, disagree. They note that a Rebi'it suffices to require the recitation of a Beracha Aharona, and there is thus no reason to require drinking any more than this amount. Therefore, if one recited Kiddush, and instead of drinking only the minimum required amount of wine he drank a full Rebi'it, he has fulfilled the requirement of "Kiddush Bi'mkom Se'uda" even if he does not eat any bread or "Mezonot" food. It must be emphasized, however, that the people who heard Kiddush must still eat, even if the person who recited Kiddush drinks a Rebi'it of wine.Rav Yosef Shalom Elyashiv (Israel, 1910-2012) ruled that although drinking a Rebi'it of wine suffices for this requirement, it does not suffice to drink a Rebi'it of grape juice. Since grape juice does not have the satiating effect that wine has, a Rebi'it of grape juice does not qualify as a "Se'uda" with respect to this Halacha. Hacham Ovadia Yosef, however, disagrees, and maintains that since grape juice indeed provides some degree of satiation, a Rebi'it of grape juice may be considered a "Se'uda" with respect to the Kiddush obligation.Summary: In order to fulfill the obligation of Kiddush, one must eat a Ke'zayit of bread or "Mezonot" food, or drink a Rebi'it of wine or grape juice, immediately after Kiddush. If one recited Kiddush without the intention of eating within a period of 30 minutes (or, according to some opinions, 72 minutes) after Kiddush, and he indeed did not eat within that time, then he has not fulfilled his obligation.

The Ramban (Rabbi Moshe Nahmanides, Spain, 1194-1270) ruled that white wine may not be used for Kiddush on Shabbat, because Kiddush requires wine that is suitable for pouring on the Mizbe'ah (altar) in the Mikdash. As white wine was not suitable for the libations on the altar, it is likewise unsuitable for Kiddush. The Shulhan Aruch cites the opinion of the Ramban, but rules in accordance with those who disagree and allow using white wine for Kiddush. Therefore, although white wine is acceptable for Kiddush, it is preferable to use red wine.The Halachic authorities also disagreed with regard to wine which is Mebushal (meaning, it had been brought to a boil). The Rambam maintained that as Mebushal wine may not be used for the wine libations, it is likewise unsuitable for Kiddush. Halacha does not follow this view, though those who wish to act stringently to satisfy all opinions should use non-Mebushal wine for Kiddush.Wine that was left in an uncovered bottle overnight should preferably not be used for Kiddush. If one did recite Kiddush over such wine he has fulfilled his Misva, but preferably it should not be used. Hacham Bension Abba Shaul (Israel, 1923-1998) rules that if an uncovered bottle was left overnight in an enclosed area, such as a refrigerator or cabinet, then it may be used, as long as it still smells and tastes like ordinary wine.Wine that emits a foul odor may not be used for Kiddush, even if it tastes like ordinary wine. Hacham Bension Abba Shaul rules that Muscata wine, which emits a foul odor in the early stages of the manufacturing process, may be used for Kiddush, since the final product does not emit a foul smell.Although the Magen Abraham (Rav Abraham Gombiner, Poland, 1637-1682) rules that it is preferable to use wine for Kiddush, and not grape juice, other Poskim disagree. Some Poskim draw proof from the Shulhan Aruch's ruling that one can press grapes on Friday and use the juice for Kiddush that night. By the same token, the grape juice sold in stores is perfectly acceptable for Kiddush. This is the ruling of Hacham Bension Abba Shaul and Hacham Ovadia Yosef. As mentioned, however, one who wants to be stringent should ensure to use red wine or grape juice that is not Mebushal.Hacham Bension also notes that carbonated wine is acceptable for Kiddush, because it is still considered wine, as evidenced by the fact that its Beracha is "Boreh Peri Ha'gefen."Summary: It is preferable to use red wine for Kiddush on Shabbat, though one fulfills the obligation with white wine, as well. Those who wish to be stringent should use wine that is not Mebushal for Kiddush, though as far as the strict Halacha is concerned, Mebushal wine is acceptable. Grape juice and carbonated wine are acceptable for Kiddush. Wine that emits a foul odor may not be used. Wine that has been left uncovered overnight should preferably not be used for Kiddush, unless it was stored in an enclosed area, like a refrigerator or cabinet.

After reciting Kiddush, the Mekadesh (person who recites Kiddush) should drink at least a "Melo Lugmav" – or approximately 1.7 ounces – of wine from the cup. If he cannot drink, then he may give the cup to somebody else to drink. Once this quantity of wine has been drunk from the cup, everyone who heard Kiddush has fulfilled their obligation, even if nobody else drank.Nevertheless, the Shulhan Aruch rules that there is a "Misva Min Ha'mubhar" – an added Misva, beyond the strict obligation – for everyone to take a sip from the Kiddush cup. Therefore, many people have the custom to pass the Kiddush around the table after Kiddush so everyone can take a sip, in fulfillment of this special Misva. (Our custom is to pass the cup around in age order.) It goes without saying that if a person does not wish to drink, he is not required to, and he has fulfilled his obligation of Kiddush despite not drinking any wine, as long as he heard Kiddush and somebody drank the minimum required amount.The question arises, however, as to whether it is indeed proper for everyone to drink from the same cup. The Shulhan Aruch (Orah Haim, end of 271) writes that one should not drink from a cup that is "Pagum" (literally, "blemished"), meaning, a cup from which somebody else has drunk. Once a person puts his lips onto the cup and drinks, it is considered inappropriate for another person to then drink from that cup. Seemingly, then, it would be improper to pass the Kiddush cup around the table for people to drink after the Mekadesh has drunk from the wine. How, then, do we fulfill the Misva Min Ha'mubhar to drink from the Kiddush cup?Several answers have been given to this question. The Hafetz Haim (Rav Yisrael Meir Kagan of Radin, 1839-1933), in Sha'ar Ha'siyun (271), answers, very simply, that the rule of "Pagum" does not apply to the "Kos Shel Beracha" – the cup upon which a Beracha was recited. This cup is special, and it is therefore a Misva to drink from it even after somebody had drunk from it previously. The Hafetz Haim makes this point also in Mishna Berura (182) in regard to the cup over which one recites Birkat Ha'mazon. That cup, too, is customarily passed around after the one who led the Zimun drinks from it. The Mishna Berura writes that as this cup is a "Kos Shel Beracha," it is not subject to the law of "Pagum."Rav Haim Palagi (Turkey, 1788-1869), however, proposes a solution to avoid this problem. He writes that once one adds more wine to the cup, it is no longer considered "Pagum." Therefore, he advises that the Mekadesh should pour wine from the bottle into the cup, and then pour the wine into other cups for the people around the table. Rav Palagi adds that the Mekadesh should preferably have in mind that his Beracha should cover all the wine on the table, and not merely the wine in the Kiddush cup. This way, all the wine on the table is considered the Kiddush wine, and so even if the original Kiddush wine is finished before everyone drinks from it, they can take wine from the bottle on the table to fulfill this Misva.Another option, which is indeed customary in many homes, is for everyone at the table to have a cup of wine in front of them during the recitation of Kiddush. Since the Mekadesh presumably has this wine in mind as he recites the Beracha, all these cups have the status of "Kos Shel Beracha," and the people at the table can fulfill the Misva by drinking their cups.Unfortunately, many people make the mistake of pouring from the Kiddush cup into other cups after drinking from it. As we have seen, the people at the table can drink from the Kiddush cup even though others had drunk from it, but if the wine is "Pagum" and then poured into another cup, drinking from that cup does not fulfill the Misva. Therefore, one of the aforementioned solutions should be followed, namely, everyone should drink from the original Kiddush cup, wine should be added to the Kiddush cup after the Mekadesh drinks, or everyone should have a cup of wine in front of them for Kiddush.Hacham Bension Abba Shaul (Israel, 1923-1998) addresses the question of whether a cup becomes "Pagum" if somebody drank from it using a straw. He concludes that one should not drink from the cup in such a case, unless the person sucked wine into the straw and then took the straw out of the wine before drinking it. Hacham Bension also writes that if somebody drank directly from a bottle, the bottle is considered "Pagum" even if his mouth did not touch the bottle and he poured the water out of the bottle into his mouth.Summary: Although it is not obligatory for everyone to drink from the Kiddush wine, there is a special Misva to do so. Generally, one should not drink from a cup after somebody else had drunk from it, but nevertheless, the Kiddush cup may be passed around the table so everybody can drink from it. Some require adding more wine to the cup after the Mekadesh drinks from it, and then distributing the wine. If everybody has a cup of wine in front of them during Kiddush, they may drink that wine instead of drinking from the Kiddush cup. One should not, however, pour from the Kiddush cup into other cups for the others to drink from, unless he first adds wine to the Kiddush cup.

Halacha requires drinking at least a "Melo Lugmav" (cheekful) – or about 1.7 ounces – of the wine in the Kiddush cup. Preferably, the one who recites Kiddush should drink this amount, but if he is cannot do so, for whatever reason, then he may give the wine to somebody else, who heard the Kiddush, to drink.There is a debate among the Halachic authorities concerning a case where nobody drank this required amount, for example, if the one who recited Kiddush took a small sip and then put the cup down, but nobody else drank from it. Several Halachic authorities, including the Aruch Ha'shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908) and Hacham Bension Abba Shaul (Israel, 1923-1998), understood the Bet Yosef (Orah Haim 271) as indicating that the obligation of Kiddush is fulfilled even if the wine is not drunk. Although the "Misva Min Ha'mubhar" – the highest standard of performing the Misva – requires drinking a "Melo Lugmav" of wine, the basic obligation is fulfilled even if nobody drinks. Therefore, if it happened that nobody drank the required amount of Kiddush wine, the obligation was fulfilled and one does not have to repeat Kiddush. Hacham Bension adds, however, that a person in this case should try to hear Kiddush from somebody else, but strictly speaking, this is not required, as he has fulfilled his obligation. Hacham Bension applies this ruling to Habdala, as well; if nobody drank a Rebi'it of wine, the obligation has nevertheless been fulfilled.Hacham Ovadia Yosef, in Hazon Ovadia – Shabbat, disagreed, and understood the Bet Yosef's comments differently. According to his reading, one does not fulfill even the basic obligation of Kiddush if nobody drinks the minimum required amount of wine. This is also the position of the Mishna Berura.Rabbi Moshe Halevi (Israel, 1961-2001), in Menuhat Ahaba, writes that it suffices even if somebody who heard Kiddush drank a "Melo Lugmav" of wine from his own cup. Meaning, even if nobody drank the wine from the cup upon which Kiddush was recited, nevertheless, if at least one person at the table drinks a "Melo Lugmav" from his cup, then everyone has fulfilled their obligation. Therefore, if one is listening to Kiddush and sees that the person who recites Kiddush is not planning to drink the wine, he should drink his own cup of wine, and in this way everyone has fulfilled the obligation.Summary: After the recitation of Kiddush, somebody – preferably the one who recited Kiddush – must drink at least 1.7 ounces from the Kiddush cup. If nobody drinks from the Kiddush cup, it suffices if somebody at the table drank this amount of wine from his own cup. According to some opinions, the Misva is fulfilled even if nobody drank any wine, though even according to this view, a person in this situation should try to hear Kiddush again.

The Shulhan Aruch rules that one must drink a "Melo Lugmav" – a cheekful – of the wine in the Kiddush cup. This is equivalent to the majority of a Rebi'it (3.2 ounces), or approximately 1.7 ounces.According to the Shulhan Aruch, the Mekadesh – the person who recited Kiddush – should be the one to drink the wine. The Geonim were of the opinion that if the Mekadesh does not drink the Kiddush wine, then nobody who heard Kiddush fulfills the obligation. Out of concern for this opinion, the Mekadesh should be the one to drink. Therefore, people who are together for Kiddush should ensure to appoint for Kiddush somebody who is able to drink the wine. Sometimes, people want to give this honor to an elderly man who cannot drink wine. This should not be done, as the Mekadesh should drink the wine.If, however, for whatever reason, the person who recited Kiddush is unable to drink, then the cup should be given to somebody else to drink. If nobody is able to drink the required amount of wine, then it suffices if everybody drinks a small amount, as long as between everybody the required amount is drunk. This is the ruling of Rabbi Moshe Ha'levi (Israel, 1961-2001), in his Menuhat Ahaba, and of Hacham Bension Abba Shaul (Israel, 1923-1998). They add, however, that if the people know from the outset that nobody can drink the complete amount, they should recite Kiddush over bread rather than recite Kiddush on wine and have everybody take a small sip.There is a debate among the Halachic authorities as to whether the Misva is fulfilled if the wine is drunk by somebody who was not participating in the Kiddush – such as if he had already recited Kiddush earlier – but happens to be present. The Shulhan Aruch writes that "Ehad Min Ha'mesubin" ("one of the people at the meal") may drink the wine, and the Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) understood this to refer only to those who heard Kiddush to fulfill their obligation. If somebody who did not hear Kiddush to fulfill the Misva drinks the wine, the Misva is not fulfilled. Hacham Bension Abba Shaul, however, disagrees, and maintains that it suffices for anybody to drink the wine, even a person who did not hear the Kiddush to fulfill his obligation.The person who recites Kiddush should hold the cup with his right hand. Hacham Bension Abba Shaul maintained that even a left-handed person should hold the cup with his right hand, if he can without spilling, in accordance with the position of the Arizal (Rav Yishak Luria of Safed, 1534-1572). This is also the view of Hacham Ovadia Yosef, who noted that the Shulhan Aruch's position on this matter is unclear, and therefore a left-handed person should follow the Arizal's view and hold the Kiddush cup in his right hand.Although the Misva is fulfilled even if just one person drinks a "Melo Lugmav" of the Kiddush wine, nevertheless, it is a Misva for everyone to drink some wine from the Kiddush cup.Summary: Kiddush should be recited by somebody who is able to drink the minimum required amount (1.7 ounces). Nevertheless, if the person who recited Kiddush is unable to drink this amount, somebody else can drink this amount. If nobody present is able to drink this amount, Kiddush should be recited over bread. If, however, Kiddush was recited over wine and nobody can drink the required amount, it suffices if they all drink a small amount such that between all of them they drink the required amount. The one who recites Kiddush should hold the cup in his right hand during the recitation, even if he is left-handed. It is a Misva for everyone to drink some wine from the Kiddush cup.

Different views exist as to whether one should stand or sit while reciting Kiddush on Friday night. Tosafot (Medieval French and German Talmud commentators) indicate that everyone should be sitting when one recites Kiddush on behalf of others, and this is, indeed, the custom among many Ashkenazim. Some Ashkenazim stand for the first part of Kiddush – "Vayechulu" – which is a statement of testimony to the fact that G-d created the world, since testimony must be given while standing. There are also those who stand only for the first four words – "Yom Ha'shishi Va'yechulu Ha'shamayim" – as the first letters of these words spell the Name of "Havaya." The custom in our community, however, follows the view of the Kabbalah, which is that one should stand for the entirety of Kiddush, from "Vayechulu" until the very end. It should be noted that our Kiddush text has 70 words – 35 words in "Vayechulu," and 35 words in the Beracha of "Asher Kideshanu Be'misvotav Ve'rasa Banu." This does not include the Beracha of "Ha'gefen" over the wine, or "Sabri Maranan."In the Kiddush text we describe Shabbat as both "Zecher Le'maaseh Bereshit" – commemorating the world's creation – and "Zecher Li'ysiat Misrayim" – commemorating the Exodus from Egypt. Shabbat commemorates the Exodus because slaves are not given any rest from their duties. The experience of Shabbat is possible only because we were freed from Egyptian slavery.According to Kabbalistic tradition, one should preferably use a silver cup for Kiddush. Silver represents mercy, and wine represents judgment. By using a silver cup for Kiddush, we have the effect of "sweetening" any harsh judgments that have been issued against us.The cup should be washed – both the interior and exterior – before Kiddush, and then filled until the top. If one does not have enough wine to fill the cup, it suffices to pour a Rebi'it. The cup should be presented to the one who will recite the Kiddush. He should receive the cup with both hands and then holds it in his right hand. Before beginning Kiddush, one should look at the Shabbat candles. Some sources say that seeing the candles before Kiddush can bring healing to the eyes. During Kiddush, one should hold the cup one Tefah (approximately three inches) above the table. According to the Arizal, the cup should be held near the chest during Kiddush.If somebody had drunk from the Kiddush cup before Kiddush, it may not be used, as it is considered "Pagum" ("blemished").A broken or chipped cup should not be used for Kiddush, though if one did use such a cup, he has fulfilled his obligation. According to the Magen Abraham (Rav Avraham Gombiner, Poland, 1637-1682), even if the base of the cup is broken it should preferably not be used for Kiddush. It is preferable not to use a disposable cup for Kiddush, but it may be used if no other cup is available. This is the ruling of Hacham Bension Abba Shaul (Israel, 1923-1998) and Hacham Ovadia Yosef.During the recitation of Kiddush, the bread on the table must be covered both on top and on bottom. The bread on the Shabbat table commemorates the manna which Beneh Yisrael ate in the desert. It should therefore be covered, just as the manna was "wrapped" in a layer of dew underneath and another layer on top. If the table is covered by a tablecloth, the tablecloth can be considered the lower covering. Likewise, if the bread is placed on a plate or board, this suffices as the bottom cover. The bread should be covered from the time it is placed on the table until after Kiddush. Hacham Ovadia Yosef writes that it is preferable – though not strictly required – to keep the bread covered even after Kiddush, until one recites "Ha'mosi."

Halacha requires a person to recite Kiddush over a cup of wine on Friday night. This includes the recitation of "Vayechulu," the Beracha over the wine ("Boreh Peri Ha'gefen"), and the Beracha of "Mekadesh Ha'Shabbat." The Shulhan Aruch (Orah Haim 271:8) rules that if a person, for whatever reason, did not recite Kiddush on Friday night, such as if he fell asleep without reciting Kiddush, then he must recite Kiddush the next day. Based on the ruling of the Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204), the Shulhan Aruch rules that this applies even if one intentionally missed Kiddush. As opposed to a missed prayer, which one makes up only if he neglected to pray unintentionally, the Friday night Kiddush can – and must – be recited on Shabbat day if one did not recite it on Friday night. The reason is because the obligation extends even until Shabbat day. One who did not recite Kiddush on Friday does not "make up" the missed Kiddush as one makes up a missed prayer, but rather still bears the original Kiddush obligation. As such, he must recite Kiddush on Shabbat day, even if he intentionally did not recite Kiddush.In such a case, however, one begins Kiddush with "Sabri Maranan" and the Beracha over the wine; he does not recite "Vayechulu." The verses of "Vayechulu" tell of how G-d completed creation after six days, which is relevant only on Friday night. Therefore, if one did not recite Kiddush on Friday night and recites it on Shabbat day, he omits "Vayechulu" and begins from "Sabri Maranan." This is the ruling of the Rama (Rav Moshe Isserles of Cracow, 1525-1572) and the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909).The Halachic authorities address the case of a person who did not recite Kiddush on Friday night or during Shabbat day, and remembers to recite Kiddush during the period of Ben Ha'shamashot – the 13.5 minutes after sundown – on Shabbat afternoon. Should he recite Kiddush at that point, or is he unable to recite Kiddush since the sun had already set?The Ben Ish Hai (Parashat Bereshit, 19) rules that the Halacha in this case depends on whether or not the person had recited one of the Shabbat prayers. Reciting a Shabbat prayer fulfills the Torah obligation of Kiddush, and what remains is the Rabbinic requirement to recite Kiddush over a cup of wine. Therefore, if one had recited one of the Shabbat prayers, but did not recite Kiddush until Ben Ha'shmashot, a period which we do not know whether to treat as day or night, he is in a situation of "Safek De'rabbanan" – a halachic uncertainty concerning a Rabbinic obligation. A famous rule allows one to rely on the lenient possibility in such situations, and thus the person in this case is not required to recite Kiddush again. Nevertheless, the Ben Ish Hai advises a person in this case to recite Kiddush without Hashem's Name. But if the person had not recited Kiddush and had also not recited any of the Shabbat prayers, then the Torah obligation of Kiddush is at stake, and he is therefore obligated to recite Kiddush. This is also the ruling of the Hafetz Haim (Rav Yisrael Meir Kagan of Radin, 1839-1933), in Sha'ar Ha'siyun (271).The question arises, however, as to how one is allowed to drink the wine in such a case, given the prohibition against drinking wine after sundown on Shabbat until reciting Habdala. The Sha'ar Ha'siyun suggests that this Halacha applies only if one is eating Se'uda Shelishit during "Ben Ha'shamshot," as eating and drinking are still permitted throughout the meal. Additionally, he adds, perhaps the Torah obligation of Kiddush overrides the Rabbinic prohibition against eating and drinking before Habdala. Hacham Ovadia Yosef adds another factor, namely, the fact that according to Rabbenu Tam (Rabbi Yaakob Ben Meir, France, 1100-1171), "Ben Ha'shamshot" does not begin until later, well after the 13.5-minute period after sunset. As such, the prohibition against eating during this period is subject to two halachic uncertainties – whether "Ben Ha'shamshot" is to be treated as daytime or nighttime, and whether this period is indeed "Ben Ha'shamshot." Therefore, we may allow drinking the wine in such a case for the purpose of fulfilling the Misva of Kiddush.Hacham Ovadia further notes that in such a case, where one must recite Kiddush during "Ben Ha'shamshot," he must drink at least a "Rebi'it" of wine. Normally, one must drink only a "Melo Lugmav" (cheekful) of Kiddush wine, but in this case, since Halacha requires "Kiddush Bi'mkom Se'uda" – that Kiddush be recited in the context of a meal – one must drink a "Rebi'it" so the Kiddush will be considered to have been recited as part of a "meal" of sorts.There is one view among the Poskim (the Orhot Haim) that if one did not recite Kiddush on Friday night, he must recite Kiddush twice on Shabbat day – the Friday night Kiddush, and the Shabbat morning Kiddush. Other Halachic authorities, however, including the Aruch Ha'shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908), rule that the Friday night Kiddush which one recites on Shabbat day in this case suffices for both obligations. This is, indeed, the Halacha.Summary: If one, for whatever reason, did not recite Kiddush on Friday night, he must recite the Friday night Kiddush on Shabbat day, but without the verses of "Vayechulu." This applies even if he intentionally missed Kiddush. If one had not recited Kiddush until after sundown on Shabbat, he is not then required to recite Kiddush, though if it is still within 13.5 minutes after sundown, he should preferably recite Kiddush without Hashem's Name. If he had not recited any of the Shabbat prayers over the course of Shabbat, and it is still within 13.5 minutes after sundown, then he must recite Kiddush.

It is customary before reciting the Beracha over wine to proclaim, "Sabri Maranan," to which the people listening to the Beracha then respond, "Le'hayim." What is the meaning of this practice?The word "Sabri" means "pay attention," and thus when the person reciting Kiddush announces, "Sabri Maranan," he is simply calling the people around him to attention (literally, "Pay attention, my masters"). Therefore, a person who recites the Beracha alone does not first announce "Sabri Maranan."Why must the person reciting the Beracha call the others to attention, and why do they respond "Le'hayim"?The commentators explain that since wine can be both beneficial and destructive, and can bring both blessing and curse, before we recite the Beracha over wine we formally express our wish that the wine should serve a beneficial purpose. Rav Shlomo Luria (Poland, 16th century) noted that wine is associated with death, as indicated in the Gemara (Sanhedrin) which states that wine was given to a person before execution in order to alleviate his fear. Wine was also customarily given to mourners to help ease their grief. And so when we drink wine on happy occasions, we announce that the wine is being used for a joyous purpose, and not, Heaven forbid, the opposite. Similarly, the tree from which Adam and Hava ate, according to one view, was a vine, and Hava actually prepared wine which she and Adam then drunk. And we know that after the flood Noah drank wine and became inebriated, which resulted in a curse upon one of his sons. We therefore express our wish before drinking wine that it should bring blessing, and not curse. The Shiyureh Keneset Ha'gedola (Rav Haim Banbenishti, Turkey, 1603-1673) notes the story told in Masechet Megilla of Rabba who became inebriated during his Purim celebration and killed Rabbi Zera (though Rabbi Zera was then miraculously brought back to life). This, too, demonstrates the potentially harmful consequences of drinking wine, and we thus proclaim "Le'hayim" to express our wish that only positive outcomes should result from our drinking.We might also suggest an additional explanation. In Parashat Ki-Tabo, the Torah lists the 98 Kelalot (curses) that would befall the Jewish people in exile, and our nation has indeed suffered these calamities over the course of our four exiles. But in Tehillim, David teaches us that we must "raise a cup of wine" for both happy occasions and the opposite: "Sara Ve'yagon Emsa U'be'Shem Hashem Ekra… Kos Yesu'ot Esa U'be'Shem Hashem Ekra." Both when we're enduring calamity, and when we celebrate salvation, we call out to Hashem in faith, knowing that everything He does is for the best. And so when we drink wine, the one reciting the Beracha first lifts the cup and asks, "Sabri Maranan" – as if to say, "What do you say about the misfortunes and troubles that we are experiencing?" And then everyone responds, "Le'hayim." The numerical value of "Le'hayim" is 98, alluding to the 98 curses of Parashat Ki-Tabo. The response of "Le'hayim" thus expresses the belief that even these misfortunes are "for life," as they help bring us toward the perfection which we seek. The exchange of "Sabri Maranan" and "Le'hayim" is thus an exchange about Emuna (faith), as we declare that we "raise our cup" to Hashem in both joy and sorrow, both in good times and bad, resolute in our belief that everything Hashem does is the very best thing for us.

As a general rule, one may not recite a Beracha over a food or drink for another person unless he is also eating or drinking. For example, if somebody does not know how to recite the Beracha of "She'hakol," and he wants to have a drink, he cannot have his friend recite the Beracha for him unless the friend is also going to drink. If the friend is planning to drink, then he may recite the Beracha on behalf of himself and the other fellow, and then the other person answers "Amen" and they both drink. But if the friend does not wish to drink, he may not recite the Beracha for somebody else. When it comes to Birkot Ha'nehenin – Berachot recited over food or drink – one cannot recite the Beracha unless he is personally eating or drinking.The exception to this rule is when the Beracha is also a Misva. For example, a person who had already recited Habdala may recite it again for somebody else, including the Beracha over the wine, even though he will not be drinking any wine. Since the wine is required as part of the Misva of Habdala, one may recite the Beracha over wine in the context of Habdala for somebody else, and that other person can then drink the wine. The rule of "Kol Yisrael Arebin Zeh La'zeh" allows one to fulfill certain Misvot on behalf of others, such as reciting Habdala for another person, and thus one may recite the Beracha over wine in Habdala when he recites it for somebody else, even though he will not be drinking wine.There is a debate among the Halachic authorities as to whether this applies to the Beracha over the cup of wine used for Birkat Ha'mazon. Many people have the custom when reciting Birkat Ha'mazon with a Zimun for the one leading the Zimun to hold a cup of wine during Birkat Ha'mazon, and then afterward recite the Beracha of "Boreh Peri Ha'gefen" and drink the wine. Rabbi Akiva Eger (1761-1837), in his comments to Shulhan Aruch (190), writes that although the cup of wine enhances Birkat Ha'mazon, it cannot be considered a Misva, as it is not obligatory. Hence, one may not recite the Beracha over the cup of wine after Birkat Ha'mazon and then have somebody else drink the wine. Since this Beracha is not recited in the context of a Misva, the person who recites it must drink the wine. This is also the position of Rav Yaakob Haim Sofer (Baghdad-Israel, 1870-1939), who writes that one leading Birkat Ha'mazon must at least taste a bit of the wine, after which he may allow somebody else to finish it. The Be'ur Halacha (Rav Yisrael Meir Kagan, 1839-1933), however, disagrees. In his view, the cup of wine used for Birkat Ha'mazon is indeed considered a Misva, and therefore the one who recites the Beracha does not have to drink any wine, and may instead give the entire cup to somebody else to drink.In light of these differing views, Hacham David Yosef, in his Halacha Berura (Siman 190, p. 533), writes that the one who leads the Zimun should take at least a small sip of wine, and he may then give the cup to somebody else to drink.Summary: When the leader of the Zimun recites Birkat Ha'mazon over a cup of wine, he should drink at least a small sip of the wine after reciting "Boreh Peri Ha'gefen," and may then have somebody else drink the rest of the wine.

The Shulhan Aruch (Orah Haim 180:1) writes that it is not proper to recite Birkat Ha'mazon at an empty table, and one should therefore leave the leftover bread, and crumbs, on the table for the recitation of Birkat Ha'mazon. If all the bread was finished, one should not bring another full loaf to the table, as this was the practice of the pagans. If one has a partial loaf of bread, it may be brought to the table for Birkat Ha'mazon. A complete loaf that had been on the table during the meal may be left on the table for Birkat Ha'mazon.The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes (in Parashat Shelah) that it is customary also to leave the bones, shells and peels on the table for Birkat Ha'mazon. These oftentimes have "Nisosot Kedusha" (sparks of holiness) within them, and reciting Birkat Ha'mazon with these on the table can have the effect of extracting the sparks. If one finds it uncomely to leave these things on the table, he may collect them onto a plate and move them to the side, but they should be left on the table.Summary: It is proper to leave leftover bread on the table for Birkat Ha'mazon. If all the bread was eaten, one should not bring a new, complete loaf for Birkat Ha'mazon, but one may bring a new piece of bread. It is also proper to leave on the table bones, shells and peels for Birkat Ha'mazon.

The Shulhan Aruch (Orah Haim 180:5) writes that it is customary to cover the knives on the table before reciting Birkat Ha'mazon. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) brings two reasons for this practice. First, since a knife is something which could be used to end a person's life, it should not be exposed on the table, which resembles an altar – something that serves to prolong human life. The second reason, cited in the name of Rabbenu Simha, is that a certain person once became so distraught when reciting, "U'bneh Yerushalayim" – the section of Birkat Ha'mazon in which we pray for the rebuilding of Jerusalem – that he took a knife from the table and thrust it into his stomach. In order to ensure this does not happen, we should cover the knives on the table for Birkat Ha'mazon.The Shulhan Aruch adds that it is customary to leave the knives uncovered for Birkat Ha'mazon on Shabbat and Yom Tob. Some explain that the festive aura of Shabbat and Yom Tob makes it highly unlikely that somebody would feel very distraught over the destruction of Jerusalem, and so there is no need to cover the knives. Other suggest that the observance of Shabbat and Yom Tob has the effect of "Mituk Ha'din" – "sweetening" the harsh judgments, and so it does not concern us that knives shorten human life. Another explanation is that the primary concern regarding knives involves using them when building the altar, and since building is forbidden on Shabbat and Yom Tob, knives may be left exposed on the table on these occasions.In any event, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Hukat (6), writes based on the Arizal (Rav Yishak Luria of Safed, 1534-1572) that one should actually remove the knives from the table before Birkat Ha'mazon, and not just cover them. Moreover, the Ben Ish Hai writes that they should be removed even on Shabbat and Yom Tob, in contradistinction to the practice mentioned by the Shulhan Aruch. Therefore, it is proper to remove the knives from the table before Birkat Ha'mazon, even on Shabbat and Yom Tob.Summary: It is customary to remove the knives from the table before Birkat Ha'mazon, both on weekdays and on Shabbat and Yom Tob.

In the olden days, the meal was served in two stages. First, they would eat the main course with bread; afterwards, the table with the bread was removed, and a new table with desert was brought. Maran, in Siman 177, rules that this "Siluk Hashulhan"-removal of the table- constitutes a "meal within a meal." Therefore, not only must new Berachot be recited before eating the desert, but also after the dessert as well. That is, after the desert, a Beracha Aharona is recited on the dessert and then Birkat Hamazon is recited on the main meal. However, Maran continues, nowadays that we do not bring a new table for dessert, it is considered one long meal. Therefore, a Beracha is made before dessert, but the Birkat Hamazon at the end covers the dessert, and no separate Beracha Aharona is necessary.The Nahar Misrayim (R. Rephael Aharon Ben Shimon, Egypt, 1848-1928) writes a Chidush that the Halacha of "Siluk Hashulhan" can also apply nowadays. While removing the table is not the standard practice, nevertheless, people sometimes do remove the tablecloth before dessert. This also constitutes "Siluk Hashulhan," and the dessert would require a separate Beracha Aharona before Birkat Hamazon. The Hesed L'Alaphim (R. Eliezer Papo, 1725-1826) adds that placing bread on the table, after removing the tablecloth, does not help. The act of removing the tablecloth indicates a person's "Da'at"-intent to end the previous stage of the meal.In light of these opinions, one must be careful in such a situation, as he may be required to make a separate Beracha Aharona. This issue could be the explanation for an interesting Halacha brought by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), which many Poskim have tried to explain. The Ben Ish Hai states that one should eat a little bread right before Birkat Hamazon. Perhaps, this practice is meant to alleviate this problem. Eating bread at the end of the meal demonstrates that even if the tablecloth was removed, the meal is one uninterrupted entity. Hacham Ovadia rules that if one does not follow this custom of the Ben Ish Hai, he must make a separate Beracha Aharona on the desert, if the tablecloth was removed. SUMMARYIf one removed the tablecloth at the end of a meal and then served desert, a separate Beracha Aharona must be recited on the desert before the Birkat Hamazon.

The Beracha of Hamosi recited on bread exempts all foods that one normally eats in the course of a meal. Hacham Ovadia rules that this only applies when a person eats at least a Kezayit (olive's bulk) of bread. However, if one recited Hamosi on a small quantity of bread, the Beracha does not exempt other foods that he subsequently eats. In such a case, he must recite a separate Beracha on them and recite the appropriate Beracha Aharona, as well. This commonly occurs at weddings where they serve small pieces of bread garnished with vegetables and oil. Even if one made Hamosi on this appetizer, it does not exempt the other foods he intends to eat.SUMMARYThe Beracha of Hamosi only exempts other foods if one consumes at least a Kezayit of bread.

The Shulhan Aruch (OC 178) rules that if one is in transit, the Halachot of Shinui Makom, changing locations while eating, do not apply. For example, if a person drinks a bottle of water throughout the duration of a bike ride, changing locations does not require a new Beracha every block. The same would apply to people who eat while walking in the street. The original Beracha of Shehakol recited at the beginning of the trip covers the rest of the eating or drinking throughout the route.The Yalkut Yosef English Edition presents a Hidush that even if he made the original Beracha in his house on his way out, he would not have to make a new Beracha when he steps outside and wants to continue drinking. For example, a person wants to take a sip of coffee in his house before he continues out on his way to work. This applies to cases when the Beracha made in the house was recited "on the go," but if he made the Beracha while seated, and then he leaves the house, he must make a new Beracha in his new location.SUMMARYIf one is in transit, the original Beracha exempts the entire eating or drinking, even though he is constantly changing locations. This applies even if he recited the original Beracha "on the go" in his house.

If one left his place while eating fruit (or other items requiring a Beracha Aharona of Boreh Nefashot), he must recite a new Beracha when he returns and wants to continue eating. In the event a person left someone else at the table, the Poskim conclude that he should not make a new Beracha. The remaining person continues his connection to the original Beracha. The Hida (Rav Haim Yosef David Azulai, 1724-1807) in Mahasik Beracha cites the Hidush of Rabbi Ya'akob Castro (1525-1610, Egypt) who rules that even if the people remaining in the original location were not eating, their continued presence alone exempts him from making a new Beracha. The Hida disagrees and brings proofs that the remaining people must also have been eating. Furthermore, the Poskim rule that if the remaining people had eaten with the person who left, but they finished eating and already recited a Beracha Aharona before he returned, he must make a new Beracha when he returns.SUMMARYIf one left his place while eating fruit, he must recite a new Beracha when he returns, unless someone remains eating in the original place until he returns.

All Poskim agree that if one left the place in which he was eating fruit (or other foods upon which a Beracha Acharona of Boreh Nefashot is recited), when he returns to continue eating, he must make a new Beracha. Maran holds that he must make a new Beracha even if he left other people sitting and eating in the original location. According to Maran, the only case in which leaving others behind makes a difference is when the group was eating bread. However, the Magen Abraham (Rav Abraham Gombiner, Poland, 1637-1682) and the Elyah Rabah disagree. They hold that if other people remained at the table eating fruit, he does not have to make a new Beracha when he returns. This disagreement generates a "Safek Beracha"-an uncertainty with regard to Beracha and the Halacha is to be lenient and refrain from making a Beracha in such a case. The Poskim state that even leaving one person behind, e.g. his wife, is sufficient to exempt him from making a new Beracha when he returns. One should avoid entering into a situation of a "Safek Berachot," and therefore he should not leave his home when eating fruit with other people.SUMMARYIf one left his place while eating fruit, while another person remained at the table, he should not recite a new Beracha when he return s and wants to continue eating.

Shinui Makom, changing one's location while eating, has a significant impact on the laws of Berachot. The Halacha depends on several variables, including the degree of change in place and the type of food eaten. Regarding the food, the Gemara in Pesahim presents a Machloket between Rav Sheshat and Rav Hisdah. Rav Sheshat holds that leaving the original location of eating, requires a new Beracha when he returns. He does not differentiate between bread and other foods. Rav Hisdah argues that if one eats bread, he is always connected to his original place, since he is required to come back to say Birkat Hamazon. Therefore, if he left and returned, he can continue eating without a Beracha. With other foods, that do not require reciting a Beracha Achrona in the original location, leaving the place severs the ties to the original Beracha, and he must recite a new Beracha if he comes back and wants to continue eating. Rambam and the Shulhan Aruch rule in accordance with Rav Sheshat; Even if one ate bread, leaving his place requires a new Beracha when he returns. The Rosh and the Rema rule in accordance with Rav Hisdah that leaving the place where he ate bread does not sever the connection to the original Beracha. Even though Maran ruled on this matter, it is still considered a "Safek Berachot"-an uncertainty in the laws of Berachot, since there is a chain of disagreement from the Gemara through the Rishonim up until the Poskim. Therefore, the Halacha is to be lenient in a case of doubt and refrain from making a new Beracha of Hamosi if one left his place while eating bread. The best practice is to avoid entering this problematic situation in the first place by not leaving the place of eating bread. That way, there is no uncertainty at all.If a person ate fruit, by himself, and then left his house, there is no disagreement. All agree that he must make a new Beracha of Ha'etz when he returns and wants to continue eating. He makes one Beracha Achrona at the end to cover both segments of eating.SUMMARYWhen eating bread, one should avoid leaving his place in the middle, if he intends to return and continue eating. If he did leave, he should not say a new Beracha of Hamosi when he returns to continue eating. When eating fruit by himself, one must recite a new Beracha if he leaves his place and then returns to continue eating.

It is well known that the Beracha of Hamosi recited on bread exempts the other foods he subsequently eats in the meal. Similarly, the Beracha of Hagefen on wine exempts all other beverages that he will subsequently drink from the Beracha of Shehakol normally recited on them. Not only does the initial Beracha of Hagefen exempt the other beverages from their initial Beracha, but the Beracha Aharona of Al Hagefen, recited after drinking a Revi'it (3.2 oz.) of wine, exempts the other beverages from the "Boreh Nefashot" normally recited after drinking them. Hacham Ovadia rules that if one drank less than a Revi'it of wine, but drank more than a Revi'it of water, he must recite the Beracha Aharona of Boreh Nefashot on the water, even though he did not say a Shehakol on the water. He cannot say the Beracha Aharona of Al Hagefen, since he did not consume the requisite amount of wine. Hacham Ovadia compares this to the following interesting case in which one recites a Beracha Aharona on a food, even though he did not recite a Beracha Rishona on it. Generally, bread is the primary food and its Beracha of Hamosi covers everything else. However, if the bread is eaten solely for the purpose of dampening the spicy or salty taste of another food, the Beracha is recited on the other food. For example, if someone eating very salty anchovies eats a piece of bread with them to dull their salty flavor, he recites Shehakol on the anchovies and exempts the bread. If he ate a Kezayit of anchovies, he recites the Beracha Aharona of Boreh Nefashot, which covers the bread as well. However, if he did not eat a Kezayit of anchovies (and therefore they are exempt from any Beracha Aharona) but did eat a Kezayit of bread, he would recite Birkat Hamazon on the bread, even though he did not make Hamosi on the bread.These complex cases illustrate the importance of thoroughly learning the Halachot of Berachot. Without this, one will not know how to act properly. That is why the Gemara requires one to go to a Talmid Hacham to learn these Halachot, before the cases arise.

The custom is for a person drinking wine in the presence of others to preface the Beracha of Hagefen with "Savri Maranan" (Pay attention, my masters!) to which they respond "L'haim" (to life!). Many explanations have been offered for this custom. Rav Shlomo Luria (1510-1573) explains that the origin of this custom dates to the times when wine was used to calm the nerves of mourners and criminals facing capital punishment. Thus, the declaration "L'haim" serves to distinguish the current drinking from those morbid situations. Mahram Mintz (Rabbi Moshe Halevi Mintz, Germany, 1415–Poland, 1480) explained that originally, wine brought curse to world. When Noach left the ark and became intoxicated, his son Ham took advantage of him, and Noach cursed his offspring. Thus, "L'haim" is said to declare that this drinking should bring only blessing, not curses.Rabbi David Abudraham (14th Century, Seville) suggests that the fruit of the Tree of Knowledge in Gan Eden was, according to some opinions, wine. Therefore, the custom is to wish life in contrast to the original consumption of wine, which brought death to the world. In a similar vein, the Gemara in Megila records the story of Raba and Rav Zera who became intoxicated on Purim, and one sage slaughtered the other one. Thus, there is a need to affirm that this wine should not lead to negative results. The Midrash Tanhuma states that in olden times it was common to use a wine taster to insure that no poison was added to the wine. This may also be a reason to wish life on the drinker. Of course, there are esoteric reasons for this custom in the teachings of the Kabbalah, as well. Nowadays, the custom is to say "L'haim" only when making Kiddush on Shabbat and Yom Tob. Rabbi Haim Palachi (Turkey, 1788-1869) explains that this may be connected to the passage that states that those who are scrupulous to observe the Misva of Kiddush will be granted long life in this world and the next. SUMMARYWhen reciting the Hagefen in Kiddush, the custom is to preface the Beracha with "Savri Maranan," to which all present answer "L'haim."

It is forbidden for a person eating meat and a person eating dairy food to eat at the same table if they are acquainted with one other. The Sages enacted this prohibition out of the concern that as acquaintances, they might share their food with one another, forgetting the prohibition against eating meat with dairy food.The way to avoid this prohibition is to place a "Heker," or a reminder, in between them on the table, which will remind them not to share each other's food. The "Heker" must be an extraneous object that does not otherwise naturally belong on the table. For example, if neither of them plans to eat bread at the meal, then they may place a loaf of bread on the table as a "Heker." Similarly, a vase that is not normally on the table can serve as a valid "Heker." However, a bottle of soda that is used as part of the meal cannot serve as a "Heker," since it belongs on the table as part of the meal.Can two people avoid this prohibition by appointing a third part to act as a "Shomer" (literally, "watchman") to watch them and ensure that they do not share each other's food?There is an opinion among the Halachic authorities allowing two people to eat meat and dairy at the same table and rely on a third party "Shomer." Proponents of this view draw proof from the story of Abraham's guests, to whom he served milk and butter, as well as meat (see Bereshit 18:8). Presumably, the meat and dairy foods were served to different guests, and they ate together because, as the Torah says, Abraham stood over them as they eat ("Ve'hu Omed Alehem Tahat Ha'etz Vayochelu"). If so, then this story provides a basis for allowing milk and meat to be eaten at the same table if a "Shomer" is designated to watch and ensure that the food is not shared.The accepted Halacha, however, does not follow this opinion. Taking food from somebody else's plate is something that happens too quickly for a "Shomer" to prevent. According to the accepted view, therefore, assigning a "Shomer" is not an effective means of avoiding the prohibition against eating milk and meat at the same table.Summary: It is forbidden for a person eating meat and a person eating dairy food to eat at the same table if they are acquainted with one another, unless they place something on the table that is not needed for the meal and is not normally on the table.

(Today's Halacha was presented by Rav Shemuel Pinhasi of Jerusalem)The Talmud in Masechet Aboda Zara records a debate concerning the issue of "Reha Milta," meaning, the status of the fragrance emitted by non-kosher foods. The practical implication of this question is whether a person may walk in the street near a store where non-kosher food is prepared, and thus from which the smell of non-kosher food emanates. Halacha accepts the view that "Reha Lav Milta," meaning, we do not afford significance to the smell of non-kosher food. Hence, although one should not have specific intention to avoid the smell of non-kosher food, he may walk past a facility that emits the smell of non-kosher food without concern, since smelling the food does not constitute any violation.The exception to this rule is forbidden foods that are specifically used for fragrance. For example, the Rashba (Rabbi Shemuel Ben Aderet of Barcelona, 1235=1310) ruled that one may not smell roses of a tree that is Orla (that had been planted within the previous three years), or wine used for idolatry if it contains special spices for fragrance. Since these items are specifically intended for fragrance, one may not smell them. Generally, however, as mentioned, it is permissible to smell forbidden foods.A separate issue concerns the status of "Ze'a," the "sweat" or steam that a food produces when it is heated. Unlike fragrance, the steam of forbidden food is deemed equivalent to the food itself, and is thus forbidden. Likewise, steam produced by meat that comes in contact with a dairy food renders that dairy food forbidden for consumption (and vice versa). Since the steam produced by the meat is deemed equivalent to the meat itself, a dairy food that absorbs this steam is no different from dairy food that absorbed actual meat.For this reason, it is forbidden to use a microwave oven for both meat and dairy foods. The steam produced by meat as it is cooked is absorbed by the interior walls of the microwave, which are no different than the walls of a pot. Therefore, if one would then cook a dairy food in the microwave, that food would absorb the taste of the meat food and would thus be forbidden. Of course, the same would apply to cooking meat in a microwave that had been used for dairy foods.One may not use a microwave oven for dairy foods even after twenty-four hours have passed since it was used it for meat (or vice versa). Even though the cooking was done in violation of Halacha, after the fact the food is permissible since the cooking took place more than twenty-four hours after the microwave oven was used for meat. But if one cooked dairy foods in a microwave oven within twenty-fours after it was used for meat, the food must be discarded.One may cook meat in a dairy microwave oven (or vice versa) only if he ensures to cover the food, with either the special microwave covers sold in stores, or with saran wrap. The food must be completely sealed so that no steam from the microwave penetrates the food.If one heated sambusak in a meat microwave, or kibbeh in a dairy microwave, the food is nevertheless permissible. The cheese in the sambusak and the meat in the kibbeh are covered by dough, and are thus not directly exposed to the steam in the microwave. Therefore, although this certainly should not be done, if one mistakenly warmed sambusak in a meat microwave, or kibbeh in a dairy microwave, he may eat the food.Finally, Hacham Ovadia Yosef permits cooking parve foods in a meat or dairy microwave oven and then eating those foods with meat or dairy foods. This ruling is based on the Halachic principle known as "Noten Ta'am Bar Noten Ta'am," or "second-degree taste." The meat taste absorbed by the parve food in the microwave oven does not have the capacity to then render a dairy food forbidden when the parve food comes in contact with it, and there is thus no problem at all with warming a parve food in a meat or dairy microwave oven.Summary: One may smell foods that are forbidden for consumption, with the rare exception of food items that are specifically intended for fragrance. It is forbidden to prepare meat foods in a dairy microwave oven (or vice versa) unless the meat food is thoroughly covered. If one did cook meat food in a dairy microwave (or vice versa), the food is forbidden for consumption, unless the microwave had not been used for dairy foods in twenty-four or more hours. One may cook parve foods in a microwave oven. It is forbidden to prepare sambusak in a meat microwave oven or kibbeh in a dairy microwave oven, but if one did so the food is permissible for consumption.

Is it permissible to drink non-dairy milk at a meat meal? For example, there is a common custom in our community to serve almond milk at engagement parties, and it often happens that people eat meat hors d'oeuvres with one hand while holding a cup of almond milk in the other. Although there is, strictly speaking, no prohibition against partaking of almond milk with meat, doing so gives the appearance of eating meat with cow's milk, and thus should perhaps be forbidden due to Mar'it Ha'ayin, the prohibition against acting in a manner that may be misconstrued as forbidden conduct.A similar question arises at catered affairs where a meat meal is served and margarine is placed on the table. Since the margarine resembles butter, eating meat with margarine on the table gives the appearance of eating meat with butter, and thus should perhaps be forbidden on the grounds of Mar'it Ha'ayin.The Halacha in these cases would depend upon a debate among the Halachic authorities concerning the parameters of the Mar'it Ha'ayin prohibition. The Rama (Rabbi Moshe Isserles, Poland, 1525-1572), in his glosses to the Shulchan Aruch (Yoreh Dei'a 87), ruled that this law applies only when the given activity appears to transgress a Torah violation. If, however, a person acts in a way that may be misconstrued as a Rabbinically forbidden act, he does not transgress the law of Mar'it Ha'ayin. According to his view, it would be permissible to hold a glass of almond milk while eating meat, or have margarine on the table during a meat meal. The Torah prohibition of Basar Be'chalav (meat with milk) applies to cooking or eating meat together with milk. Eating meat and milk one after the other, or eating one while the other is on the table, is forbidden only by force of Rabbinic enactment, and not on the level of Torah law. Hence, in the cases described above, the individual may be suspected at most of transgressing a Rabbinic prohibition, and thus according to the Rama, one may hold a cup of almond milk while eating milk or keep margarine on the table during a meat meal.Many other authorities, however, including the Taz ("Turei Zahav" by Rabbi David Halevi, 1586-1667) and the Shach (Rabbi Shabtai Ha'kohen, 1623-1663), disagreed with the Rama, and applied the rule of Mari't Ha'ayin in all situations where one might be suspected of forbidden activity. Even if one will be suspected of committing an act permitted by the Torah but proscribed by the Sages, he must, according to these authorities, refrain from the given activity. Hence, according to these views, serving non-dairy milk or margarine with meat would be forbidden unless some clear indication is made that the milk or margarine is in fact not dairy. For example, one may place pieces of almond in the almond drink to make it clear that this is not cow's milk. And when serving margarine at a meat meal, one should leave the packaging on the table so that everybody will see that it is not butter.It should be noted that this applies only to situations where non-dairy milk is served together with meat. Mar'it Ha'ayin would not apply when parve ice cream or non-dairy creamer is served for dessert, after the meat has been cleared from the table. Since the meat is no longer at the table, eating parve ice cream or drinking non-dairy milk does not give the appearance of a violation at all, and therefore no prohibition of Mar'it Ha'ayin is entailed. In such a case, one need not make an indication that the ice cream or creamer is not dairy. (Yabia Omer, Helek6, Yore Dea Simon 8)Summary: If one eats or serves meat together with non-dairy milk or margarine, he must clearly indicate that the milk or margarine is not dairy, such as by leaving the packaging on the table, so that nobody will suspect him of partaking of meat with milk. One may, however, partake of non-dairy milk, creamer or ice cream for dessert, after the meat has been removed from the table, and he need not make an indication that the milk, creamer or ice cream is parve.

The Talmud Yerushalmi (Pesahim 6:4) establishes that if a person eats a dairy meal and then prepares to eat a meat meal, he must remove the pieces of bread that were on the table during the dairy meal (listen to audio recording for precise citation). Given the concern that the bread came in contact with dairy food, it may not be used with a meat meal. Hacham Ovadia Yosef ruled that this Halacha applies only to the pieces of bread cut from the loaf, but not to the loaf itself. The actual loaf of bread generally remains separate from the other foods on the table, and we are therefore not concerned that it came in contact with dairy food. This concern arises only regarding the pieces that were cut from the loaf to be eaten together with the other foods on the table. Hence, a loaf that was on the table during a dairy meal may be brought to the table for a meat meal. This is, of course, on the condition that one was careful not to cut the loaf with a knife used with dairy foods.What is the status of other Parve foods, such as salads, with respect to this Halacha? If a person served salads with a dairy meal, may he then bring those salads to the table for a meat meal?Strictly speaking, one may use the salads for a meat meal, provided that he was careful to keep them away from dairy foods, meaning, that special, Parve serving utensils were used for the salads. So long as one made a point not to serve the salad with the same utensils used for the dairy foods, the salad may, on the level of strict Halacha, be served again at a meat meal.Nevertheless, Rabbi Moshe Feinstein (Russia-New York, 1895-1986), in his work Iggerot Moshe (Y.D. 38), ruled that as a "Misva Min Ha'mubhar" (higher standard of Misva observance), it is preferable not to serve the salads at a meat meal. Particularly when young children are present at the table, one cannot always ascertain that no dairy food made it way into the salads on the table, and it is therefore advisable not to serve the salads at a meat meal. Thus, although serving the salads at a meat meal is technically permissible, it is preferable not to use them with meat.Summary: One may serve at a meat meal a loaf of bread that was served during a meal, provided that care was taken to keep the loaf away from dairy food. One may not, however, serve the pieces of bread that were cut from the loaf during the dairy meal. Parve foods such as salads served at a dairy meal may, strictly speaking, be served at a meat meal, though preferably this should not be done.