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

SECTION 188 The Wording of the Third Blessing [of Grace]; the Laws Governing the [Recitation of] Grace on Shabbos and One Who Errs in its Recitation. (1–17)

1 After concluding [the blessing] Boneh Yerushalayim, one should recite Amen [even though this] follows his own blessing,1 because this concludes the blessings required by Scriptural Law.2 True, the custom in these countries is not to recite Amen after one’s own blessings,3 even after the conclusion [of a series] of blessings.4 Nevertheless, in this instance, one should declare Amen to differentiate between the [first] three Scriptural blessings and the fourth blessing that was ordained by the Sages.5

2 [In the Talmudicera, it was ordained that, here,] Amen should be recited in a hushed tone so that it will not be sensedthat, [unlike the first three,] the fourth blessing is not of Scriptural origin, lest it be treated disparagingly. In these countries, however, the custom is to recite it aloud.

There are authorities who justify the [present] custom, [explaining] that the concern [of the Sages] that the fourth blessing would be treated disparagingly applied only in [the Talmudic] era. [In that era,] laborers would return to their work after they heard the declaration Amen after the blessing Boneh Yerushalayim, because the Sages did not obligate them in [the recitation of] the fourth blessing, since this would [further] delay their work for their employer.6 Therefore Amen would be recited in a hushed tone so that the workers would not hear (and thus, not recognize that the fourth blessing is not of Scriptural origin) and, as a result, treat it disparagingly (even in a situation that does not involve a halt of their work for their employers). In the present era, by contrast, when workers also [routinely] recite the fourth blessing, as stated in sec. 191[:1], there is no need for such concern.

3 Since the sovereignty of the House of David is mentioned in the blessing Boneh Yerushalayim,7 one should not mention G‑d’s sovereignty in that blessing, for it is not respectful to equate them. Thus one who says “Your sovereignty and the sovereignty of the House of David, Your anointed” errs. Similarly, in [this blessing], one should not say: “Our Father, our King, [our Shepherd….]”

There are authorities who maintain that one should not include the phrase “a gracious and merciful King” at the conclusion of the passage Yaaleh veyavo [when it is added to Grace].8This practice was not accepted,9 because the concern about mentioning G‑d’s sovereignty close to the sovereignty of the House of David applies only when [they are mentioned in] immediate proximity. That is to say, in the same request made for the sovereignty of the House of David, one should not mention G‑d’s sovereignty in close proximity to it (i.e., in that same request). For that reason, [in this blessing,] one should not say “Our Father, our King, [our Shepherd,...]” because this is also considered as being part of the request for the sovereignty of the House of David. For the request “...upon the great and holy house” is part of the same request as “upon the sovereignty of the House of David,” since one depends on the other. Yaaleh veyavo, by contrast,is a separate matter and is not part of this request.

4 The wording of this blessing opens with “Have mercy, G‑d our L‑rd,” or “Comfort us, G‑d our L‑rd” and concludes “…Who rebuilds Jerusalem” or “…Who comforts Zion with the rebuilding of Jerusalem,”10 [since the beginning and the conclusion of a blessing must express the same theme].11 Although one [may have] begun the blessing with “Have mercy” and concluded with comforting, he need not be concerned that the [blessing’s] opening and conclusion do not [appear to] share a common theme, since the fundamental dimension of the conclusion is the same as the beginning, for [the rebuilding of Jerusalem is] entirely [an expression of G‑d’s] mercy.12

One should use the same wording on Shabbos and on weekdays, in contrast to some who, during the week, use the wording “Have mercy,” and on Shabbos, use the wording “Comfort.” [Their rationale is that] one should not ask for mercy and make supplications on Shabbos.13 This is an error on their part, because “Comfort us…,” like “Have mercy,” is a request for mercy and a supplication. Nevertheless, there is no need for concern [that a request is being made], as evidenced by the fact that, [in Grace,] we [also] say “sustain us and provide for us.” There is no concern about the prohibition against requesting one’s needs [on Shabbos], because this is part of the standard text of the blessing.14

[Extending that principle, on Shabbos,] one may recite all of [the requests] beginning Ha­Rachaman, [although they contain requests for one’s needs,] despite the fact that they are not part of the text of the blessing ordained by our Sages.15 Since it has become universal custom to recite [these requests] whenever Grace is recited, they are considered as part of the text of the blessing. [Hence,] there is no [concern about the prohibition against] requesting one’s needs on Shabbos.

5 There are some who say r’aynu, with the reish vocalized with a sh’va, (meaning “tend to us,”) this being a request. Others say Ro’einu, with the reish vocalized with a cholam, [meaning “our Shepherd,”] a title, reflecting [the phrase:]16 “G‑d is my Shepherd.”17

All authorities agree that one should say zuneinu (“nurture us”), vocalizing the zayin with a melupum, sincethis is a request, as in the phrase: Shuveinu Elokei Yisheinu (“Return us, G‑d of our salvation”)18 and not Zoneinu (“our Nurturer”) with a cholam, which would be a title.19

6 On Shabbos, festivals, Chol HaMoed, and Rosh Chodesh, the sanctity of the day must be recalled in Grace.20 For even Rosh Chodesh possesses [a dimension of] holiness, as evidenced by the [supplementary] Musaf sacrifice [offered on that day].21 The wording used to recall [the sanctity of] Shabbos is [the passage beginning] Retzei vehachalitzeinu and on festivals, Chol HaMoed, and Rosh Chodesh, [the passage beginning] Yaaleh veyavo.

Since mentioning these special days [also] includes a request for mercy,22 it was ordained [that these passages be recited] in the blessing Boneh Yerushalayim, because it too is a request for mercy. [The recitation of these passages] was not ordained in the blessing for Eretz [Yisrael], as was [the recollection of] the miracles of Chanukah and Purim, for that [blessing] expresses [the theme of] thankful acknowledgement.23 If one mentioned [Shabbos, the festivals, etc.] in the blessing for Eretz [Yisrael], he does not fulfill his obligation and he must recall them again in the blessing Boneh Yerushalayim.24

If a festival, Chol HaMoed, or Rosh Cho­desh, falls on Shabbos, Retzei should be recited first and then Yaaleh veyavo, because Shabbos occurs more frequently and is also holier than they are.25

One should not mention a festival, Chol HaMoed, or Rosh Chodesh in the passage Retzei vehachalitzeinu,26nor should one mention Shabbos in the passage Yaaleh veyavo. [This applies even] according to the authorities who maintain that in prayer, one should mention Shabbos in the passage Yaaleh veyavo.27 The rationale is that the subject of Shabbos has not been completed in prayer before the passage Yaaleh veyavo, for he will [yet] mention Shabbos in the conclusion of the blessing. In Grace, by contrast, the passage Retzei vehachalitzeinu concludes the concept of Shabbos.

7 If one erred and did not mention Shabbos [in this blessing], and remembered after he concluded the blessing Boneh Yerushala­yim,butbefore he began the blessing Hatov vehameitiv [that immediately follows],28 he should say: “Blessed are You, G‑d our L‑rd, King of the universe, Who lovingly gave29 Shabbasos for rest to His people Israel, as a sign and as a covenant. Blessed are You, G‑d, Who sanctifies the Shabbos.”30

8 If one erred and did not mention a festival, he should say: “Blessed are You, G‑d our L‑rd, King of the universe, Who gave festivals to His people Israel for gladness and joy, [including] this day of (name of the festival). Blessed are You, G‑d, Who sanctifies Israel and the seasons.”

One who does not know the wording of this blessing must go back to the beginning of Grace [and recite it in its entirety], since he does not know how to correct his error. If, however, he knows the beginning and the end of the blessing, even if he does not know the remainder of the wording adequately, this is not sufficient cause to require him to go back to the beginning [of Grace. The rationale:] He is reciting the fundamental dimension of the blessing,31 which is to mention Shabbos or a festival within a blessing, [employing the established format] that mentions G‑d’s name and His sovereignty at the beginning of the blessing and [mentions] His name alone [and not His sovereignty] at its end.

If a festival falls on Shabbos [and one omitted the mention of both], he should incorporate both concepts together [in one blessing], saying: “Blessed are You, G‑d our L‑rd, King of the universe, Who lovingly gave Shabbasos for rest to His people Israel, as a sign and as a covenant, and festivals for gladness and joy, [including] this day of (name of the festival). Blessed are You, G‑d, Who sanctifies the Shabbos, Israel, and the seasons.”

9 All of the above applies when the person recalls [his omission] before he began the blessing Hatov vehameitiv. Since he recalled the sanctity of the day immediately after the conclusion of the blessing Boneh Yerushalayim, before he began the blessing that follows it, it is as if he mentioned it before concluding: Baruch… Boneh Yerushalayim.For as long as he did not begin the following blessing, it is not considered as if he concluded the blessing with regard to [the rulesgoverning the omission of] particulars for which he is required to repeat a blessing, as explained in sec. 114[:7].32

[There is, however, a difference between the two instances]: Within the blessing Boneh Yerushalayim, all that is necessary is to mention Shabbos or the festival, without reciting a separate blessing, since one is recalling it in the midst of a blessing. When, by contrast, one recalls it after the conclusion of the blessing, it must be mentioned in a blessing with G‑d’s name. Moreover, His sovereignty must also be mentioned because this blessing is not considered as coming in sequence to the preceding blessing. [The rationale: The recitation of this blessing] is not an established [practice], nor does it always come in sequence to [the preceding one; it is recited] only occasionally — when one erred.

If one recalls the omission after he begins the blessing Hatov vehameitiv, even if he only recited the word Baruch, he cannot correct his omission by merely mentioning [the sanctity of the day] at this point, because he is doing so in an improper place. [Instead,] he must return to the beginning of Grace [and repeat all three blessings], because the three blessings of Grace are considered as one blessing,33 and wherever one makes an error in their recitation that requires the repetition of a blessing,34 he must return to the beginning of Grace [and repeat all three blessings. The law differs with] regard to the fourth blessing. [Since] it is [merely] a Rabbinic ordinance,35 it is considered as an independent blessing. If one erred in its recitationin a manner that requires its repetition, he need only return to the beginning of that blessing.

10 All the above applies with regard to Shabbos and the festivals of the three holidays. [Different laws apply] with regard to Chol Ha­Moed, Rosh Chodesh,36 and Rosh HaShanah. If one did not recall [his omission] until after he began the blessing Hatov vehameitiv, he should not repeat [Grace. The rationale:] The recitation of Grace on these days is a matter left to a person’s own volition. If he desires, he may eat [only] fruit and the like, so that he will not fast.37 And on Rosh HaShanah, there are authorities who permit one even to fast. Although fundamentally, the halachah does not follow their view,38 nevertheless, weight should be given to their words, lest one risk the possibility of reciting a blessing in vain were he to repeat [Grace] from the beginning.

On Shabbos and on the festivals of the three holidays, by contrast, a person is obligated to eat bread, after which Graceis recited. For with regard to Shabbos, it is written:39 “You shall proclaim the Shabbos:‘a delight.’” And with regard to the festivals, it is written:40 “You shall rejoice on your festivals.”41 There is no delight or rejoicing without partaking of bread, ([more particularly, a type of bread] that is used as the basis for a meal). For bread is the essence of a meal; thus, the entire meal is defined as such because of the bread.42 ([If one eats] types of loaves that are not used as the basis of a meal43 [as the primary element of a meal on Shabbos and the festivals],44 he must eat an amount that could serve as the basis for a meal.)45 In such an instance, he is obligated to recite Grace, as stated in sec. 168[:8].46

[Although such a distinction is made,] nevertheless, on Rosh Chodesh, if one recalled [his omission] before he began the blessing Hatov vehameitiv, he should say: “Blessed are You, G‑d our L‑rd, King of the universe, Who gave Rashei Chadashim to His people Israel, as a remembrance.” There is an unresolved question whether or not he should conclude the blessing: “Blessed are You, G‑d, Who sanctifies Israel and the Rashei Chadashim.” [Hence, we follow the principle:] When there is uncertainty regarding a blessing, we rule leniently, and he should not conclude [the blessing in this manner].47 Even at night, [these rules apply. True,] if one did not recite the passage Yaaleh veyavo in the blessing Retzei while reciting the Shemoneh Esreh [at night], he should not go back and recite it, even if he reminded himself before he began the next blessing. Nevertheless, while reciting Grace, if one recalled [his omission of Yaaleh veyavo before beginning the next blessing], he must recite the blessing: “Blessed are You, G‑d our L‑rd, King of the universe, Who gave Rashei Chadashim….”

[The motivating principle for the distinction:] In the recitation of the Shemoneh Esreh [at night], even if one did not recall [his omission of Yaaleh veyavo]before he began the blessing Modim,48he is not required to return to the blessing Retzei to mention Rosh Chodesh in the placewhere the Sages ordained its recitation, since the new moon was not sanctified at night.49 [Therefore,] he should not mention it between the blessings Retzei and Modim, lest it be considered as an interruption in the midst of the Shemoneh Esreh.50 In Grace, by contrast, after one concludes the blessing Boneh Yerushalayim, one has completed the Scriptural requirement for Grace. Hence, there is no concern that reciting the blessing “…Who gave Rashei Chadashim…” before beginning the blessing Hatov vehameitiv will be considered as an interruption. Although a person is not required to repeat his prayers to recall Rosh Chodesh at night, [reciting] this [blessing] is not considered as a repetition of one’s prayers, but rather an additional blessing that was ordained to be recited in a place where there is no concern about an interruption.

11 Similarly, on Chol HaMoed, [if one omitted Yaaleh veyavo in Grace and recalls before beginning the blessing Hatov vehameitiv,] he should say: “Blessed are You, G‑d our L‑rd, King of the universe, Who gave holidays to His people Israel for gladness and joy, [including] this day of (name of the festival).” He does not recite a concluding blessing.51

On Rosh HaShanah, [in such a situation,] he should say: “Blessed are You, G‑d our L‑rd, King of the universe, Who gave festivals to His people Israel,52 [including] this Day of Remembrance.” He does not recite a concluding blessing, nor does he say “for gladness and joy.”53

A sick person who was [forced to] eat on Yom Kippur [who omitted Yaaleh ve­yavo in Grace54 and recalls before beginning the blessing Hatov vehameitiv], should say: “Blessed are You, G‑d our L‑rd, King of the universe, Who gave holy days to His people Israel, [including] this Day of Atonement.” He does not recite a concluding blessing. If he did not recall his omission until he began the blessing Hatov vehameitiv, he should not repeat [Grace. The rationale: His eating and, hence,] his recitation of Grace is not an obligation incumbent on him because of the sanctity of the day,55 but because of his illness.

There are authorities who maintain that on Rosh HaShanah and Yom Kippur, one should conclude “Blessed are You G‑d…” as [he would do] on Shabbos and festivals. On Rosh HaShanah, he should conclude: “Blessed are You, G‑d, Who sanctifies Israel and the Day of Remembrance.” [He should] not [add in the conclusion of the blessing] “King over the entire earth,” nor should he say [as the penultimate phrase], “Your word, O King, is true and enduring for all time” as one says in the Haftorah and Kiddush.56[The rationale for the distinction: In contrast to those blessings,] this blessing is not an obligation stemming from the holiness of the day. Instead, it merely comes in place of mentioning [the sanctity of the day] in the passage Yaaleh veyavo. On Yom Kippur, he should conclude: “Blessed are You, G‑d, Who sanctifies Israel and the Day of Atonement.”

(Although the recitation of Grace is not an obligation associated with these days, this factor does not prevent one from concluding the blessing in the above manner, just as — for the reason explained57 — it does not prevent one from [reciting] the beginning [of these blessings. The Sages] refrained from having [the blessing that is added] on Rosh Chodesh conclude [with the phrase “Blessed are You…] only for the following reason:58 [Rosh Chodesh] is not characterized by sanctity to the extent that work is prohibited on it, nor are other mitzvos that apply on other days that are called “holy assemblies”59 carried out on Rosh Chodesh. [Instead, on Rosh Cho­desh,] there is merely an obligation to bring an additional offering, the Musaf sacrifice.60 Therefore it is only in the Musaf Prayer61 that we conclude “…Who sanctifies Israel and the Rashei Chadashim.” [Hence, it is not necessary to conclude the blessing added to Grace in this manner]. In contrast, Rosh HaShanah and Yom Kippur are referred to as “holy assemblies,” and in all the prayers, [the blessing in which their sanctity is mentioned] concludes, “Who sanctifies….” Therefore, one should conclude this blessing in this manner in Grace as well.

Needless to say, on Shabbos, one should conclude this blessing in the above manner for the third or fourth meal, although there is no obligation to eat bread [during these meals], as will be explained.62

With regard to actual practice, although, [in general,] we follow the principle, “When there is uncertainty regarding a blessing, we rule leniently,” [in this instance,] one who relies on the latter explanation and concludes [the blessing in the above manner] is not remiss, for even on Rosh Chodesh, there are authorities who maintain that one should conclude [the blessing] in this manner. We do not follow the principle, “When there is uncertainty regarding a blessing, we rule leniently,” because it can be assumed that one should not conduct himself differently [on Rosh HaShanah and Yom Kippur] than on Shabbos or festivals.

[Moreover,] on Rosh HaShanah, it can be said that all authorities agree that one should not conduct himself differently than on other festivals. For our Sages did not differentiate with regard to the recitation of one blessing, saying that, at times, it should be recited in its entirety, and, at times, only a portion of it should be recited. For this reason, the blessing of Kiddush begins “Blessed are You…,” even though [generally] it is recited in direct sequence to the blessing over wine,63 because there are times that there is no need to recite a blessing over wine, for example, when one is dining at a meal that he began while it was still day.64 Therefore, Kiddush should always begin with a blessing so as not to make a distinction [between the recitation of the] same blessing [on different occasions]. On Rosh Chodesh, however, one does not recite the same blessing that he recites on Shabbos and on festivals, for he begins: “…Who gave Rashei Chadashim….”65 On Rosh HaShanah, by contrast, he begins: “…Who gave festivals to His people Israel…,” like on other festivals. The remainder of the blessing is not a binding obligation,66 as explained in subsection 8. Needless to say, this applies on the third or fourth meal on Shabbos and festivals, for one begins with exactly the same wording as he uses for the other meals.)

There are authorities who maintain that, even as an initial preference, a sick person who eats on Yom Kippur should not mention Yom Kippur during Grace, as will be explained in sec. 618[:18]. Weight should be given to their words so as to refrain from possibly reciting a blessing in vain. Therefore, if one forgets to recite Yaaleh veyavo [on Yom Kippur], he should not recite the blessing “…Who gave…” at all.

12 [As mentioned above,67 if one forgot to recite Yaaleh veyavo] on Rosh Chodesh or Chol HaMoed and did not remember until after he began the blessing Hatov vehameitiv, he should not repeat [the entire Grace]. Nor should he recite Yaaleh veyavo in the midst of the passages beginning HaRachaman, as is done with regard to Al hanissim.68[The rationale for the distinction:] In Yaaleh veyavo, G‑d’s names are mentioned and the Rabbis did not desire that His names be mentioned when there is no necessity to do so. [This ruling applies] even though there is no prohibition in doing so, as [evidenced by the fact that] throughout the day, we recite supplications and requests in which G‑d’s names are mentioned. Our Sages only forbade mentioning His name in vain, or [doing so] in a blessing that is unnecessary.69

13 When Rosh Chodesh falls on Shabbos and one failed to mention both Shabbos and Rosh Chodesh, but remembered before beginning the blessing Hatov vehameitiv, he should include Rosh Chodesh together with Shabbos [in the same blessing], saying: “…Who gave Shabbasos for rest… and Rashei Chadashim as a remembrance” and to conclude with: “Blessed are You, G‑d, Who sanctifies the Shabbos, Israel, and the Rashei Chadashim.” [He should include Rosh Chodesh in the conclusion of the blessing. The rationale:] Even with regard to Rosh Cho­desh itself, there is an unresolved question whether one should conclude [with a blessing], and it is only because [we follow the principle,] “When there is uncertainty regarding a blessing, we rule leniently,” [and do not recite a blessing]. In this instance, when a blessing must [in any event] be recited because of Shabbos, we include Rosh Chodesh together with it [at the conclusion of the blessing]. If, however, one forgot only the Shabbos [addition], he should say: “Blessed are You… Who gave Shabbasos….” He does not include Rosh Chodesh together with it.

14 [In the above situation,] if one recalled Shabbos, but did not recall Rosh Chodesh and did not remember until after he began the blessing Hatov vehameitiv, he should not begin [Grace] again.70 True, he is obligated to eat bread on this day, but that obligation is only because of Shabbos. On Rosh Chodesh, by contrast, there is no obligation to recall the day [in connection with a meal, i.e., to eat a meal] that would obligate one to recite Grace and recall [Rosh Chodesh]. This is comparable to the reading of the Haftorah from the Prophets on Rosh Chodesh which falls on Shabbos. [In that instance, when reciting the blessings after reading the Haftorah,] one does not mention Rosh Chodesh,71 since a Haftorah is never recited on Rosh Chodesh [alone].

If one recalled Rosh Chodesh, but did not recall Shabbos, when he repeats Grace,72 as an initial preference, he must mention Rosh Chodesh again. For whenever one recites Grace [on Rosh Chodesh], he must mention Rosh Chodesh, even though he is not reciting Grace because of Rosh Chodesh.73

However, on the Shabbos of Chanukah, if one mentioned Chanukah [in Grace], but did not mention Shabbos, when he repeats Grace, he need not mention Chanukah,74 because there is no obligation at all to mention Chanukah in Grace, as will be explained in sec. 682.75

15 The laws pertaining to the third meal on Shabbos are the same as those pertaining to Rosh Chodesh. If [one failed to mention Shabbos and] began the blessing Hatov vehameitiv, he should not recite Grace again. The rationale is that there are authorities who maintain that it is not necessary to partake of bread during the third meal. Although fundamentally, the halachah does not follow their view, weight should be given to their words to refrain from entering a situation where there is a possibility that one will recite a blessing in vain.

[If one partook of] a third meal on a festival, all authorities agree that [if he forgot to mention the festival in Grace], he need not repeat it, for [such a meal] is solely an optional matter. Nevertheless, if one remembered before beginning the blessing Hatov vehameitiv — even after a fourth meal on Shabbos or [a third meal on] a festival — he should say: “Blessed are You… Who gave Shabbasos” or “…Who gave festivals,” [in the same manner] as he makes such an addition on Rosh Chodesh, although he is not required to eat bread at all on that day, and none of its meals — even the first meal — are more distinguished than a fourth meal on Shabbos.

16 When three people ate [together] on Shabbos or on a festival and joined together in a zimun, but forgot to mention the uniqueness of the day, they must recite Grace again. [In such a situation, they should not join in a zimun again. Instead,] each one should recite Grace alone, because they have already fulfilled their obligation for zimun.

17 If one was eating on Shabbos76and his meal extended into the night, [indeed,] even if it lasted several hours into the night — he should mention Shabbos in Grace. The rationale: Everything depends on the beginning of the meal, for that is when the obligation to mention the uniqueness of the day becomes incumbent upon him. This obligation is not lifted with the departure of the day. The same laws also apply with regard to Rosh Chodesh, Chanukah, and Purim. There are authorities who maintain that since there is no concept of “adding from the mundane to the holy” on Rosh Chodesh, Chanukah, and Purim,77 one should not mention the uniqueness of the day after the day has already departed. This is not the accepted custom.

However, [the converse also applies]: If one [began] a meal on Friday or on the day before Rosh Chodesh and his meal extended into the night, he must mention Shabbos or Rosh Cho­desh [in Grace] if he ate an olive-sized portion [of bread]78 after nightfall. Although he was exempt from [the obligation to] mention [these days] at the beginning of the meal, the obligation to mention them became incumbent on him when he ate an olive-sized portion [of bread] after nightfall. The same laws apply with regard to Chanukah and Purim.

There are authorities who maintain that [when one started a meal on an ordinary day and it extended in Shabbos or another unique day], even if one did not eat an olive-sized portion [of bread] after nightfall, he is nevertheless required to mention the uniqueness of the day. For the holiness of the day of Shabbos — or of a festival, Rosh Chodesh, Chanukah, or Purim — has already taken effect at the time he recites Grace. [Following] the same [logic], if his meal on Shabbos, Rosh Chodesh, Chanukah, or Purim extended into the night — i.e., he ceased [eating] during the day, [but the sitting extended into] the night and he recited Grace then — he should not mention the uniqueness of the day, since the day has already passed. [In practice,] the first opinion is followed.79

The above applies provided one has not recited the Evening Service, even though the community has already prayed. If, however, he recited the Evening Service in the midst of his meal, even if he did so while it was still day,80 he should not mention the uniqueness of the day, even if he also recites Grace while it is still day. Needless to say, a person whose meal extended past nightfall on Saturday, who recited the Evening Service [during the meal], should not mention Shabbos in Grace. True, according to the first opinion, everything depends on when the meal began and thus it would be appropriate to mention [the uniqueness of the day] even after reciting the Evening Service. Nevertheless, he should not do so, because then his conduct would appear self-contradictory. For he would have first recited a prayer service from the following day and then [in Grace] mentioned [the uniqueness of] the previous day.

(Nevertheless, [when one prolonged his meal on Shabbos past nightfall] and did not recite the Evening Service, if Rosh Chodesh begins Saturday night, he should mention both Shabbos and Rosh Chodesh, provided that he partook of an olive-sized portion [of bread] after nightfall. [In this instance, his conduct is] not [considered] self-contradictory, because he mentioned Shabbos first and Rosh Chodesh afterwards. True, it cannot be said that he is accepting Rosh Chodesh only at this moment — i.e., when he mentions it, after he mentioned Shabbos — because Rosh Chodesh is [not dependent on his acceptance, but instead, as a matter of course] takes effect at sundown. Moreover, even if one would say that he is accepting Rosh Chodesh now, the obligation to mention it did not become incumbent upon him at that time, but at the time he ate, which was before he mentioned Shabbos. Nevertheless, one need not be concerned with all this. For even if he already became obligated in Rosh Chodesh, he should mention Shabbos in Grace, just as he mentions the uniqueness of the day every night following Shabbos or Rosh Chodesh, even if [his meal extends] several hours into the night and thus the day he mentions has already passed. Since he began his meal on that day, [he should mention it in Grace]. Although it is evident to all that is already night, that does not present a contradiction, because he has not carried out any self-contradictory act. The same applies on a Saturday night that is Rosh Chodesh, when he mentions Shabbos, and as of yet, he has not performed an act that contradicts that statement. Afterwards, when he mentions Rosh Chodesh, he is mentioning a true fact.)

There are authorities who maintain that such conduct is nevertheless self-contradictory. Therefore, he should mention [only] Rosh Chodesh, which is an obligation according to all opinions, and not Shabbos, because there is a difference of opinion concerning it. [According to this view, in such a situation] when Saturday night is either Chanukah or Purim, he should mention Shabbos and not Chanukah or Purim. [The rationale:] Whenever an additional offering was not brought on a specific day, the mention of that day in Grace is not an absolute obligation, as stated in sec. 682 (see subsection 14 above) and sec. 695.81 Fundamentally, the halachah follows the first opinion.82

If one did not eat an olive-sized portion of bread after nightfall, all authorities agree that as long as he did not recite the Evening Service, he should only mention Shabbos in Grace.

If he recited Havdalah duringhismeal, he is governed by the [same] laws that would apply had he recited the Evening Service, and he should no longer mention Shabbos in Grace. There is uncertainty whether saying [Baruch] HaMavdil bein kodesh lechol (“Blessed is He Who differentiates between the holy and the mundane”), as stated in sec. 299[:16],83 is equivalent to reciting the Evening Service. Therefore, it is preferable to remain passive and not to take action,84 because there are authorities who maintain that one should never mention Shabbos [in Grace] once the day is over. (According to what is written [above], there is no uncertainty, because making such a statement [Baruch HaMavdil…]is not less substantial than mentioning Rosh Chodesh.)85