השמן והפתילות הנותרים

The Laws of the Remaining Oil and Wicks used for Lighting Chanukah Candles

Question: May one dispose of the remaining oil used for lighting Chanukah candles?

Answer: One should not use oil (or wax candles) designated for lighting Chanukah candles for any other purpose, such as for eating or lighting Shabbat candles, since this oil has already been designated for the Mitzvah of lighting Chanukah candles; thus, one must not use it for any other purpose. Rather, one must burn the remaining oil on its own, with this burning serving no alternate purpose.

When we say that one may not use the leftover oil for a mundane purpose, this does not refer to the oil remaining in the bottle; rather, this refers to the oil that remains in the glass cups of the Chanukah Menorah. Only this oil should not be used for a mundane purpose or disposed of. Similarly, those candles remaining in the box have not become designated for the Mitzvah of lighting Chanukah candles; only those candles which were actually lit as Chanukah candles should not be used for any other purpose.

Some say that it is only prohibited to make use of the remaining oil when the candles were extinguished within a half-hour of being lit, for they were designated for their Mitzvah for a timespan of a half-hour. However, if the candles stayed lit for more than a half-hour and then went out, no sanctity rests on the remaining oil and one may use it for whatever he pleases. This is indeed the opinion of Maran Ha’Bet Yosef.

Nevertheless, some disagree and write that even if the candles stayed lit for more than half-an-hour, sanctity still rests on the remaining oil and wicks. Thus, one should make a “condition” before the onset of Chanukah and delineate clearly by mouth that he is not designating the oil and wicks for their Mitzvah. In this way, one may use the remaining oil and wicks for whatever he pleases according to all opinions (See Chazon Ovadia-Chanukah, page 160 and Torat Ha’Moadim- Chanukah, page 126).

Summary: It is proper to make a condition before Chanukah or even during the days of Chanukah that one does not intend to designate the oil and wicks for the sake of the Mitzvah. In this way, no sanctity will rest on the remaining oil and wicks and one will be able to use them for whatever one wishes.

אמירת ההלל בחנוכה ובראש חודש

דין הנשים באמירת ההלל

ולסיכום: חובה לומר הלל בכל יום מימי החנוכה, ויש לגמור את ההלל בברכה. ונשים פטורות מאמירת ההלל, ולכן גם אשה שרוצה לומר הלל, לא תברך על קריאתו.

Reciting Hallel on Chanukah and Rosh Chodesh

The Obligation to Recite the Hallel with a Blessing during the Holiday of Chanukah
In the Shacharit prayer during all eight days of Chanukah, the complete Hallel is recited; a blessing is recited before and after the recitation of the Hallel, as is printed in all Siddurim. Although the Sephardic custom is not to recite a blessing on the recitation of the Hallel on Rosh Chodesh, nevertheless, during the holiday of Chanukah when the recitation of Hallel is an actual obligation and not merely a custom, one must recite a blessing upon doing so like one would before performing other Mitzvot. Clearly, this also applies to both days of Rosh Chodesh Tevet which fall out during Chanukah (this year, 5786, Rosh Chodesh Tevet will fall out on Shabbat and Sunday, G-d-willing), in that one must recite a blessing on the recitation of Hallel as one would during the rest of the days of Chanukah. (See Shulchan Aruch, Chapter 683)

The Laws of Women Regarding the Recitation of the Hallel
Regarding the obligation of women to recite Hallel, it would seem that women are completely exempt from reciting the Hallel on Chanukah, for women are exempt from all positive, time-bound Mitzvot (a “positive, time-bound Mitzvah” refers to any Mitzvah which is performed actively, not passively, and is bound by a certain time limit, i.e. that it can only be performed at a certain time; an example of this would be the Mitzvah of Lulav, for this is a Mitzvah that is performed actively and is contingent on a specific time, for the Lulav is taken only during the holiday of Sukkot). It would therefore seem that women should be exempt from reciting Hallel on the holiday of Chanukah as well.

The Reason to Obligate Women to Recite the Hallel
Nevertheless, there is a reason to obligate women to recite Hallel, just as they are obligated to recite Hallel on the night of the Pesach Seder. The reason why they are obligated to recite Hallel on the first night of Pesach is because “they were also included in this miracle,” meaning that since Hallel was instituted to give thanks to Hashem for the miracles He performed for our forefathers and these miracles were performed for women as well, there is therefore no reason to exempt them from reciting the Hallel just as they are obligated to drink the four cups of wine. Regarding the Mitzvah of lighting Chanukah candles as well, the Gemara (Shabbat 23a) states that women are obligated in the Mitzvah of lighting Chanukah candles, for they were also included in the miracle of Chanukah. Based on this, it would seem that women should also be obligated in the recitation of Hallel during the holiday of Chanukah.

The Distinction between the Hallel on the Night of the Pesach Seder and the Hallel During Chanukah
Nevertheless, it seems from the words of the Rambam and other great Rishonim that women are indeed exempt from reciting Hallel during Chanukah. Maran Rabbeinu Ovadia Yosef zt”l explains (in his Chazon Ovadia-Chanukah, page 214) that there is an innate difference between the Hallel recited on the night of Pesach and the Hallel recited during Chanukah, for in principle, our Sages wished to exempt women from the Mitzvah of reciting Hallel since all rabbinic edicts were enacted in a similar fashion to the commandments prescribed to us by Torah law. Thus, since the Torah exempts women from the recitation of the Hallel, our Sages wanted to do the same and exempt them from this Mitzvah. However, on the first night of Pesach, our Sages were compelled to obligate women to recite the Hallel due to the Mitzvah of drinking the four cups of wine since the fourth cup of wine of the Seder night must be drunk alongside the recitation of the Hallel. (The four cups of wine were established to be drunk alongside the four Mitzvot of the Seder night: The first cup with the Mitzvah of Kiddush, the second cup alongside the Mitzvah of reading the Hagaddah, the third cup alongside the Mitzvah of Birkat Hamazon, and the fourth cup alongside the Mitzvah of reciting the Hallel.) He continues discussing this matter at length.

Women Reciting the Blessing on the Hallel
Thus, although women are obligated to light Chanukah candles because they were included in the miracle of Chanukah, they are nevertheless exempt from reciting the Hallel. Therefore, even if a woman would like to act beyond the letter of the law and recite Hallel on Chanukah, she may not recite a blessing before (or after) reciting it since she is not commanded to recite it. The same applies to a woman who takes a Lulav in that she may not recite a blessing before doing so although she receives great reward for doing so as one who is not commanded to perform a given Mitzvah but has done so anyway.

Summary: It is obligatory to recite the entire Hallel, including reciting a blessing on it before and after, every day during the holiday of Chanukah. Women are exempt from reciting the Hallel. Thus, even if they wish to recite it, they may not recite a blessing on its recitation.

a)      Parnas Presidente: Mordechai Maman

b)      Parnas Vice Presidente: Benjamin Hassan

c)      Treasurer: Yehoshua Jacobs

d)      Gabbai: Eli Shoshana

e)      Hon. Secretary: Yehoshua Lewis

f)       Ladies Committee Chair: Mrs. Elaine Marshall

g)      Mahamad: Mrs Loretta Hodari 

                            Raphi Marshall

                            Paul Delmonte

מלאכה לפני הבדלה – אשה שעושה הבדלה

בהלכה הקודמת, ביארנו, שבמוצאי שבת אומרים בתפילת ערבית “אתה חוננתנו”. ואם אדם טעה ולא אמר אתה חוננתנו, אינו צריך לחזור ולהתפלל. אבל אם טעה שוב, וגם אכל לפני שעשה הבדלה, אז הדין הוא, שעליו לחזור ולהתפלל ערבית, ויאמר אתה חוננתנו, ויעשה הבדלה על הכוס.

ואמנם דין זה אינו מפורש בשלחן ערוך. אולם רבינו הרשב”א (במסכת ברכות לג.), כתב בפירוש, שדין זה, שעל האדם לחזור ולהתפלל אם שכח אתה חוננתנו, הוא כאשר “לא הזכיר אתה חוננתנו ואכל, או עשה מלאכה קודם שהבדיל על הכוס”. 

מצאנו אם כן, שהרשב”א משווה לגמרי את דינו של מי שטעה ואכל בלי הבדלה, ודינו של מי שעשה מלאכה בלי הבדלה. וכך אמנם פסק הגאון רבי עקיבא איגר, לאור דברי הרשב”א.

ולכן הדין הוא, שאדם ששכח לומר “אתה חוננתנו” בערבית של מוצאי שבת, וגם שכח ועשה מלאכה לפני הבדלה, עליו לחזור שוב ולהתפלל, ונכון שיאמר שהוא מתפלל על תנאי, “שאם עלי לחזור ולהתפלל, תהיה תפילה זו לשם חובה, ואם אני פטור מלהתפלל, תהיה זו תפילת נדבה”. וכן פסק בספר ילקוט יוסף סימן רסח.

ולאחר ההבדלה, יש נוהגים שבני הבית שותים מן היין שנותר מן ההבדלה. אמנם, יש אומרים שטוב לנשים שלא לשתות מן היין של ההבדלה. ויש קצת מקור למנהג זה, שכן כתב השל”ה ועוד פוסקים, ומכל מקום אין זה מנהג ממש, ואדרבה, בספר מאורי אור כתב שהוא מנהג שאין לו כל כך טעם. ואיך שיהיה, לכל הדעות, אשה שעושה הבדלה בעצמה, צריכה לשתות מהיין כפי שהאיש חייב לשתות, ואין לה לחוש לשום חשש בזה. וכן פסק מרן זצ”ל בחזון עובדיה ח”ב (עמוד תח).

Work Before Havdala- A Woman Reciting Havdala

In the previous Halacha, we have discussed that one must recite “Ata Chonantanu”  during the Amida prayer of Arvit of Motza’ei Shabbat. If one omitted “Ata Chonantanu,” one need not repeat the Amida prayer. However, if one omitted “Ata Chonantanu”  and then eats before reciting Havdala on a cup of wine, one must then repeat the Amida while reciting “Ata Chonantanu”  and only then recite Havdala on a cup of wine.

Erring and then Performing Work
The next issue we must discuss is another kind of mistake. What is the Halacha regarding someone who omitted “Ata Chonantanu”  from the Arvit prayer and then did work, such as driving a car, before having recited the words “Baruch Hamavdil Ben Kodesh Le’Chol”? Must one repeat the Amida similar to the law of one who forgot “Ata Chonantanu”  and then ate before Havdala or is this case different?

Although this Halacha is not delineated in Shulchan Aruch, the Rashba (in his commentary on Berachot 33a) writes that the law regarding one who omits “Ata Chonantanu”  and then eats or works before reciting Havdala is the same and one must repeat the Amida prayer in both cases.

Hagaon Rabbi Akiva Eiger rules in accordance with this Rashba. This is indeed the Halacha, however, in order to avoid all doubt, if one forgets “Ata Chonantanu”  and then performs work before reciting Havdala, before repeating the Amida prayer, one should stipulated voluntary prayer, as follows: “If I am obligated to repeat the Amida, this should be considered an obligatory prayer and if not, this is a voluntary prayer.” Yalkut Yosef (Ch. 268) rules likewise.

A Woman Reciting Havdala
Women are just as obligated to recite Havdala as men are. If a woman needs to recite Havdala herself, she should do so without any concern.

After Havdala, some have the custom that the other members of the family drink from the Havdala wine. Some, however, have the custom that women do not drink from this wine and while there is some basis for this (see Shelah and others), it is not considered a firmly-based custom. On the contrary, the Sefer Me’orei Ohr writes that this is a nearly baseless custom. In any event, if a woman is reciting Havdala on her own, she must drink the wine as a man would and she should not be concerned in the least about this. Maran zt”l rules likewise (Chazon Ovadia- Shabbat, Vol. 2, p. 408)

דין ישיבה בתוך ארבע אמות של המתפלל

הרבה מן ההלכות הנוגעות לתפלה, למדו רבותינו מן המעשה המובא בתחילת ספר שמואל, אודות חנה, אמו של שמואל הרמתי, שהלכה לבית המקדש והתפללה לפני ה' שיזכה אותה בפרי בטן. ואכן מכח תפלתה נולד לה בנה הקדוש, הוא הנביא שמואל.

והנה אין חילוק בזה אם בא לשבת לפני המתפלל, או בצדדיו, שכל שהוא בתוך ארבע אמות של המתפלל אסור לשבת שם, אלא ירחיק מעט יותר מארבע אמות, ואז רשאי לשבת. ופשוט שאין חילוק בזה אם המתפלל הוא איש, או שהיא אשה שמתפללת, שבכל אופן אסור לשבת בתוך ארבע אמותיו של המתפלל.

ורבינו הטור כתב, שהטעם הוא מפני שנראה הדבר כאילו חבירו מקבל עליו עול מלכות שמים, ואילו הוא יושב בטל בשלוות נפש ואינו מקבל עליו עול מלכות שמים.

והרב רבינו המאירי כתב, שטעם האיסור הוא כדי שלא יתבלבל המתפלל בשעת תפילתו מחמת הסובבים אותו. ועוד כתב בספר המכתם, שאסור לשבת סמוך למתפלל, כדי שלא יתבייש המתפלל מחבירו שרואה שהוא בוכה בתפילתו.

ולהלכה, רבינו הרמב”ם (בפ”ה מהלכות תפלה) כתב, שאסור לישב “בצד העומד בתפלה”. ומשמע קצת שמאחוריו רשאי לשבת. וכן מרן השלחן ערוך (סימן קב) כתב, שאסור לישב בתוך ארבע אמות של המתפלל “בין מלפניו בין מן הצדדין”, ומשמע קצת שמאחריו מותר. וכן כתבו כמה מגדולי האחרונים, שלדעת מרן השלחן ערוך, מותר לשבת מאחורי המתפלל. אולם יש מחמירים בדבר. הלכך, המחמיר שלא לשבת מאחורי המתפלל, תבא עליו ברכה. ולמנהג האשכנזים יש לאסור בזה בפשיטות, שלא לשבת מאחורי אדם המתפלל, שכן פסק בפירוש רבינו הרמ”א, שבני אשכנז קבלו הוראותיו.

ולסיכום: אסור לשבת בסמוך לארבע אמותיו (שני מטר) של המתפלל תפילת העמידה. בין מלפניו, ובין מצדדיו. ויש מחמירים בזה אף כשהוא יושב מאחורי המתפלל. והוא הדין שאסור לשבת בסמוך לשליח ציבור בשעה שהוא מתפלל.

Sitting Within Four Amot of One Praying

Our Sages derived many laws pertaining to prayer from the incident recorded in the beginning of the book of Shmuel regarding Chana, mother of Shmuel Ha’Navi, who went to the Mishkan (Tabernacle) in Shilo in order to pray to Hashem that she be able to bear children. Through the power of her prayer, he holy son, Shmuel Ha’Navi, was born.

The Prohibition to Sit in Close Proximity of One Praying
Our Sages (Berachot 31b) learned from what Chana told Eli Ha’Kohen while she was praying, “I am the woman standing with you here to pray to Hashem,” that one may not sit within four Amot of one praying Amida. Four Amot is equal to approximately 6.5 feet.

There is no distinction whether one wishes to sit in front or on the side of one praying, for as long as one is within four Amot of one praying, one may not sit there; rather, one should move slightly more than four Amot of the individual praying, at which point one may be seated. Clearly, there is no difference whether the individual praying is a man or woman and the prohibition to sit within their four Amot remains the same.

The Reason for this Prohibition
Our Sages disagree regarding the reason why sitting within four Amot of one praying is forbidden. The Ba’al Halachot Gedolot writes that the reason for this is because Hashem’s presence rests within four Amot of one praying and sitting there is therefore disrespectful. It seems that according to the holy Zohar, the reason is likewise due to respect for the presence of Hashem.

The Tur writes that the reason for this prohibition is because it seems that while one individual is accepting the sovereignty of Hashem upon himself, this individual is sitting idly and complacently and not accepting Hashem’s kingship.

The Meiri writes that the reason for this prohibition is in order for the concentration of the one praying not to be disturbed by those around him. The Sefer Ha’Michtam adds that the reason is in order for the individual praying not to be ashamed by the fact that the person sitting next to him sees him crying while he is praying.

Sitting Behind One Praying
Regarding sitting behind one praying, this would be contingent on the aforementioned reasons. If the reason why it is forbidden to sit close to one praying is out of reverence for the presence of Hashem, this should be forbidden even when one sits behind one who is praying. However, if the reason is for the one praying not to be ashamed or disturbed, these reasons no longer apply when one sits behind the individual praying.

Halachically speaking, the Rambam (Chapter 5 of Hilchot Tefillah) writes that it is forbidden to sit “on the side of one praying.” It would seem from here that one may sit behind one praying. Similarly, Maran Ha’Shulchan Aruch rules that one may not sit within four Amot of one praying, “whether in front of him or on his side.” It would likewise seem from here that sitting behind him would be permissible. Indeed, some great Acharonim write that according to Maran Ha’Shulchan Aruch, one may sit behind one praying. Nevertheless, there are those who rule stringently on this matter. Thus, if one acts stringently and does not sit behind one praying, he shall surely be blessed. According to the Ashkenazi custom, sitting behind one praying is certainly forbidden, for this is how the Rama rules and Ashkenazim have accepted the Rama’s rulings.

Sitting in Close Proximity of the Chazzan
Based on the above, the same would apply to one who wishes to sit within four Amot of a Chazzan while he recites the repetition of the Amida and one will not be permitted to do so until he distances himself more than four Amot away from where the Chazzan is standing. Maran Rabbeinu zt”l points this out in his Responsa Yechave Da’at (Chapter 5) and writes that even those who act leniently and sit during the Chazzan’s repetition must make certain not to do so within four Amot of the Chazzan.

Summary: One may not sit within four Amot (6.5 feet) of one praying Amida, whether one is sitting in front of him or to his side. Some rule stringently regarding sitting behind one praying, as well. It is likewise forbidden to sit within four Amot of a Chazzan while he is reciting the repetition of the Amida.

סידור המצעים והמיטה בשבת

“יהיה שולחנו ערוך, ומיטה מוצעת יפה, ומפה פרוסה כמו בסעודת הלילה, ואחר כך יטול ידיו ויבצע על לחם משנה כמו בלילה, ויסעוד”.

כלומר, מאחר ומבואר בגמרא ובפוסקים, שכבוד יום השבת, הוא עדיף וגדול יותר מכבוד ליל שבת (וכמבואר בסימן רעא), לכן, כשם שיש להשתדל שיהיה הבית מסודר לכבוד שבת בסעודת ליל שבת, כך יש להשתדל שיהיה מסודר ונקי לכבוד סעודת בוקר יום השבת. (אולם יש לציין שלדעת הזהר הקדוש, כבוד הלילה קודם).

ולכן יש לערוך שלחן יפה יפה, ולפרוס מפה על השלחן גם בסעודת הבוקר.

אבל אם המיטה נמצאת בחדר אחר, וכל מה שמסדרים אותה, הוא עבור מוצאי שבת, אסור להציע אותה בשבת, משום איסור הכנה משבת ליום חול.

אולם כתב בספר מטה יהודה, שבכל מקרה שמסדרים את המיטה לכבוד היום, שיהיה הבית מסודר, מותר לעשות כן בשבת, אפילו אם אינו מתכוין לישון שם בשבת.

ולכן בזמנינו, בבתים שרגילים תמיד לסדר את המצעים בבוקר, כדי שיהיה הבית מוכן ומסודר ונקי, מותר לעשות כן גם בשבת, ואין בזה איסור הכנה משבת ליום חול. אבל אם מסדרים את המיטה רק כדי שהיא תהיה נוחה ומסודרת במוצאי שבת, הדבר אסור.  

אולם הגאון רבי חיים פלאג'י בספרו רוח חיים כתב, שיותר נכון לסעוד בשבת בבוקר בשחרית תיכף ומיד אחרי התפילה, ולאכול סעודה קלה, ולא חמין ממש, ומיד כשיגיע זמן תפילת המנחה, ללכת ולהתפלל מנחה (גדולה, כלומר, מוקדמת), ואז לסעוד את הסעודה השלישית עם חמין, כפי שבזמנינו נוהגים רוב האנשים לעשות בסעודה שניה.

ועל ידי זה ירויחו, שילמדו תורה בשבת בנחת, שהרי לא ילכו לישון בבוקר לפני תפילת המנחה, וגם בזה מרויחים שאוכלים סעודה שלישית לתאבון, אפילו בימות החורף הקצרים. וכתב הגאון זצ”ל, שכן הוא מנהג ליוורנו, כמו שכתב מרן החיד”א בשו”ת חיים שאל (סימן עד), וכן הוא מנהג כמה מקומות.

Making One’s Bed on Shabbat

Preparing for Kiddush
Maran Ha’Shulchan Aruch (289:1) writes that, before reciting Kiddush on Shabbat morning, “One’s table should be set, bed made, and a tablecloth spread on the table, just as one would for the Shabbat night meal. After Kiddush, one should perform Netilat Yadayim, recite Hamotzi on double bread, and begin the meal.”

The above is true because the Gemara and Poskim explain that the obligation to show honor to Shabbat is even greater on Shabbat day than it is on Shabbat night (see Shulchan Aruch Ch. 271). Thus, just as one should take care that the house is clean and tidy before Kiddush on Shabbat night, one should do the same on Shabbat day. (Nevertheless, according to the holy Zohar, the Mitzvah to show honor to Shabbat is greater during the night than it is during the day.)

It is therefore important to set the table nicely and put out a tablecloth for the Shabbat morning meal, as well.

Making Beds on Shabbat
When Maran writes that one should make one’s bed on Shabbat day, the Acharonim point out that this applies only if one plans on taking a nap after the Shabbat day meal during the afternoon, in which case it makes sense that one’s bed should be prepared before the meal so that one can begin calmly and joyfully. The Mishnah Berurah adds another possibility that even if one does not intend to take a Shabbat afternoon nap, making the bed before the day Kiddush will still be permissible if the bed is in the same room Kiddush is being recited, for it would be disrespectful to leave an unmade bed as is while Kiddush is being recited.

However, if the bed is in another room and one does not intend to sleep in it on Shabbat afternoon, making the bed on Shabbat day to prepare it for Motza’ei Shabbat would constitute a preparation on Shabbat for a weekday which is forbidden.

On the other hand, Mateh Yehuda rules that in any circumstance where one makes one’s bed on Shabbat day in order to make the house clean and orderly in honor of Shabbat, this is permissible even if one will not sleep in it on Shabbat afternoon.

Thus, nowadays, when it is customary to make the beds first thing in the morning in order for the house to look clean and orderly, it is permissible to do so on Shabbat morning as well and this does not pose a concern of weekday preparation. However, if one’s intention is merely for the beds to be prepared for Motza’ei Shabbat, this would be forbidden.

The Best Time for the Shabbat Meals
It is quite common nowadays for people to have their second Shabbat meal immediately after Mussaf prayers on Shabbat morning and the third Shabbat meal (Seudah Shelishit) following Mincha services, shortly before sunset.

Nevertheless, Rabbeinu Chaim Palagi writes in his Sefer Ruach Chaim that it is preferable to hold the Shabbat day meal immediately after prayers and have a light meal, not actual Chulent or Hamin, and then, to pray Mincha as soon as the time for earliest Mincha arrives. Immediately thereafter, the family should sit down to partake of Seudah Shelishit with a heavier, heartier meal, including Chulent/Hamin, essentially swapping the second and third Shabbat meals the way we usually have them today.

The benefit of Rav Palagi’s recommendation is that one will be able to study Torah calmly and easily after the second meal until Mincha, for people will not go to sleep before Mincha, plus people will eat Seudah Shelishit with appetite, even on short winter Shabbatot. Rav Palagi writes that this was the prevalent custom in Livorno, Italy, as quoted by Maran Ha’Chida (Responsa Chaim Sha’al, Ch. 74), as well as several other Jewish communities.

הדחת כלים בשבת

וכך מבואר במסכת שבת (שם), שאסור להדיח (לשטוף) כלים בשבת, כאשר עושים כן לצורך מוצאי שבת. כלומר, אין להדיח כלים בשבת, כאשר אין בהם צורך ליום השבת עצמו.

וטעם האיסור, בכדי שלא יטרח אדם ביום השבת, לצורך דבר שאינו לכבוד השבת עצמה. (הראב”ד פכ”ג ה”ז. וכ”כ הרב המגיד בדעת הרמב”ם).

ואף שמרן זצ”ל בספרו לוית חן (עמוד קג) כתב להחמיר בזה, משום שראה לרבינו המאירי שכתב, שאחר סעודה שלישית אסור להדיח כלים, אפילו אם רוצה לאכול בהם בשבת. מכל מקום לאחר מכן מצא בתוספות רי”ד שכתב, שכל שרוצה להשתמש בכלים בשבת, מותר להדיחן אפילו אחר סעודה שלישית. (וכן משמע בבית יוסף סימן תקיד). ולפיכך, העיקר להקל בזה.

ולסיכום: מותר לשטוף כלים בשבת, כאשר יש צורך בכלים אלה ליום השבת עצמו. אבל לאחר סעודה שלישית, באופן שנראה שאין עוד צורך בכלי הסעודה, אסור להדיח את הכלים.

וכוסות וכדומה, העשויים לשתיה, מותר לשטפם אפילו לאחר סעודה שלישית (קודם שקיעת החמה). הואיל ויתכן שישתמשו בהם ביום השבת עצמו.

Washing Dishes on Shabbat

Preparing for a Weekday on Shabbat
The Gemara in Masechet Shabbat (118a) teaches us that one may not prepare from Shabbat for weekdays, i.e. one may not perform an action on Shabbat if it is not necessary for the day of Shabbat itself. For instance, one may not warm up a food on Shabbat to be eaten on Motza’ei Shabbat.

The Gemara (ibid.) continues that it is likewise forbidden to wash dishes on Shabbat when this is being done for Motza’ei Shabbat, meaning that there is no longer use for them on Shabbat. The reason for this prohibition is so that one does not exert one’s self on Shabbat for a matter that is not necessary for the actual honor of Shabbat (Ra’avad Chapter 23, Halacha 7 of Hilchot Shabbat and Magid Mishneh ibid. in the name of the Rambam).

Washing Dishes after the Third Shabbat Meal
Maran Ha’Shulchan Aruch (Chapter 323) states: “One may wash dishes on Shabbat in honor of the day, for instance, if one still has a meal remaining. However, after the third Shabbat meal, dishes may not be washed. Vessels used for drinking may be washed all day, for one is able to drink the entire day.”

Washing Glasses
Based on this, vessels used for drinking, such as glasses and the like, may be washed even after the third Shabbat meal, since it is entirely possible that these vessels may be used after the meal. However, vessels used for eating, such as plates, silverware, and the like, may not be washed after the third Shabbat meal.

Washing Glasses after Sunset
Clearly, if the third Shabbat meal was eaten at a late hour such that it was concluded after sunset, glasses and other vessels used for drinking may not be washed after the meal since it is prohibited to drink after the meal (following sunset) until Havdala is performed.

Washing Dishes Which Are Necessary for Use after the Third Shabbat Meal
The opposite applies as well regarding dishes used for eating, such as plates and silverware, in that if the third Shabbat meal was eaten at an early hour and the family would like to use these dishes again, they may be washed even after the third Shabbat meal, for the only reason this is usually prohibited is because one does not generally eat anymore after the third Shabbat meal; however, if one knows that one will make use of these dishes again on Shabbat, they may be washed.

Although Maran zt”l rules stringently on this matter in his Livyat Chen (page 103) based on the opinion of the Meiri who prohibits washing dishes after the third Shabbat meal even if one intends to use the dishes again on Shabbat, nevertheless, he has since found a ruling in the Tosafot Rid (Rabbeinu Yeshaya of Tarani) that as long as one intends to use the dishes again on Shabbat, they may be washed even after the third Shabbat meal. (It seems that the Bet Yosef in Chapter 514 rules likewise.) Thus, one may be lenient in this regard.

Summary: One may wash dishes on Shabbat when these dishes are necessary for Shabbat itself. However, after eating the third Shabbat meal when one does not intend to use these dishes anymore, one may not wash them.

Glasses and other vessels used for drinking may be washed even after the third Shabbat meal (before sunset) since it is possible that they will still be used on Shabbat itself.

קדושא רבה

תשובה: בהלכה הקודמת ביארנו את עיקרי הדינים, שעל כל המשקאות, כגון מיץ תפוזים, בירה, ארק, וכן על המים, יש לברך ברכת “שהכל נהיה בדברו” לפני ששותים מהם. ועל היין יש לברך ברכת “בורא פרי הגפן”.

והוספנו, שאדם שבירך ברכת “בורא פרי הגפן” על היין, ובאותה שעה היה בדעתו לשתות לאחר מכן ממשקאות אחרים, כגון מיץ פירות או מים, אינו חוזר לברך ברכת “שהכל נהיה בדברו” על שאר המשקאות, הואיל וברכת “בורא פרי הגפן” שעל היין, פוטרת את כל המשקאות המובאים לאחריה. כשם שברכת “המוציא לחם מן הארץ” פוטרת את ברכת שאר המאכלים הבאים לאחריה.

והשאלה מתחלקת לשניים. שיש אנשים הנוהגים לטעום מעט יין לאחר שהמקדש מסיים את ברכת “בורא פרי הגפן”, ויש אנשים שאינם שותים כלל מן היין, ותיכף לאחר הקידוש באים לשתות מן המשקאות שלפניהם. והשאלה, האם אלו ואלו נפטרים בברכת בורא פרי הגפן של המקדש?

אבל אותם ששתו בפועל מן היין בשעת הקידוש, דינם כדין מי שבירך בורא פרי הגפן על היין, שאינו חוזר לברך אחר כך שהכל על משקאות אחרים. ואף שיש חולקים בדבר, שאומרים שבטעימה מועטת של הקידוש, שאר המשקאות אינם נפטרים, מכל מקום אין הלכה כדבריהם.

ולסיכום: השומע “קידוש” בשבת בבוקר, וטעם מעט מן היין לאחר הקידוש, ובא לשתות אחר כך משקאות אחרים (והיה בדעתו מתחילה לשתות מהם), אינו מברך עליהם “שהכל נהיה בדברו”, הואיל וברכת הגפן פוטרת את המשקאות הבאים לאחריה.

אבל השומע את ברכת “בורא פרי הגפן” מהמקדש, ולא טעם כלל מן היין, ובא לשתות לאחר מכן משקאות אחרים. חייב לברך “שהכל” על המשקה שלפניו.

Kiddush on Shabbat Day

Question: After reciting Kiddush on wine on Shabbat morning, we customarily serve everyone cakes and soft drinks. Must one recite the “Shehakol Nihya Bidvaro” blessing on these soft drinks?

Answer: In the previous Halacha we have explained that the appropriate blessing for all beverages, such as, water, juice, beer, spirits, and the like, is “Shehakol Nihya Bidvaro.” Wine, however, requires the “Boreh Peri Ha’Gefen” blessing.

We have written that if one recites the Ha’Gefen blessing on wine and at that point intends to drink other beverages later on, one should not recite a Shehakol blessing on the other beverages since they have already been exempted by the Ha’Gefen blessing on the wine which exempts any beverages that follow it just as the Hamotzi blessing on bread exempts all foods eaten after it.

Drinking Soft Drinks After Kiddush
Let us now deal with the question at hand. A similar question was posed to Maran Rabbeinu Ovadia Yosef zt”l regarding those who make Kiddush in the synagogue after the Mussaf prayer on Shabbat day. All in attendance hear the person reciting Kiddush recite the “Boreh Peri Ha’Gefen” blessing and then they all taste some wine. If they would like to partake of the other soft drinks served before them, must they recite a Shehakol blessing on these drinks or not?

The question can be divided into two parts. There are those who taste some wine after the person reciting the Kiddush concludes his recitation of the “Boreh Peri Ha’Gefen” blessing while others do not taste any wine at all and immediately upon the conclusion of the Kiddush begin partaking from the other beverages before them. Are both types of individuals exempted with the “Boreh Peri Ha’Gefen” blessing recited by the one reciting Kiddush?

Those Who Have Tasted Some Wine and Those Who Have Not
Regarding those who do not taste any wine at the conclusion of the Kiddush, Maran zt”l writes (in his Halichot Olam, Volume 2, page 24) that they are not exempted from reciting a Shehakol blessing on other beverages since this can only be said regarding one who tastes some wine; only then do we say that the other beverages are secondary to the wine one has drunk.

On the other hand, those who have actually tasted some wine at the conclusion of the Kiddush retain the same law as one who has recited the Ha’Gefen blessing on wine and they do not recite the Shehakol blessing before drinking other beverages. Although others argue that merely tasting a small amount of wine during Kiddush is not sufficient to exempt the beverages one drinks afterwards, the Halacha nevertheless does not follow this opinion.

Summary: If one hears Kiddush on Shabbat morning, tasted some wine at its conclusion, and then wishes to drink any other beverage (which one intended to originally), one does not recite the Shehakol blessing on these beverages since the Ha’Gefen blessing on the wine exempts any beverages that follow it.

However, if one hears Kiddush from the individual reciting it but does not taste any wine and would then like to partake of other beverages, one must recite the Shehakol blessing before drinking any of the beverages being served.