Shulchan Aruch: Chapter 290 - On Shabbos, One Should Complete [Quota] of 100 Blessings [by Reciting Blessings] on Fruits

For when one partakes of fruits or sweets outside the context of a meal, and similarly, when he benefits from pleasant fragrances, he is required to recite a blessing beforehand, and for fruits and sweets also afterwards. As stated in sec. 215:5, for this reason, on Shabbos, it is desirable to partake of fruits outside the context of a meal.

Sec. 46:1 states:

There is also support for [the custom of reciting 100 blessings] from the Torah. [It is written (Devarim 10:12)]: “And now, O Israel, what does G‑d, your L‑rd, ask of you? Only to fear G‑d… [and to love Him].” [Our Sages (Menachos 43b) interpret the quote non-literally, stating]: “Do not read מה [meaning ‘what’], but rather מאה [meaning ‘100’].” This refers to the 100 blessings whose purpose is “to fear G‑d… and to love Him,” and to remember Him at all times through the blessings that we continually recite in the evening, morning, and afternoon in the three prayer services, the Morning Blessings, and the other blessings [whose recitation] is established every day, at all times.

In contrast to the weekday Shemoneh Esreh which contains nineteen blessings, the Shabbos Shemoneh Esreh contains only seven. Thus, there are many blessings lacking on Shabbos which otherwise assist one in attaining the required amount of 100 blessings. See also Sefer HaSichos 5751, p. 134, which says that reciting 100 blessings is “relevant and easyfor all Jews – men, women, and even children.”

As stated in sec. 284:7, when a person listens to the blessings before and after the Torah and Haftarah readings in their entirety and responds Amen, he may include them in the sum of 100 blessings he is required to recite each day. Nevertheless, this suggestion is appropriate only when he does not possess fruits. As stated in sec. 46:1, when he possesses fruits, the desired option is to recite blessings on them.

In that source, with regard to Yom Kippur when one cannot partake of fruit, the Alter Rebbe also mentions the option of listening to the blessings of the sheliach tzibbur when he repeats the Shemoneh Esreh.

Sec. 281:1 also mentions sleeping slightly later in the morning for this reason.

The Shalah (his Tractate Shabbos, Ner Mitzvah, sec. 53) states: “Sleep on Shabbos is pleasurable.” Note Likkutei Sichos, Vol. 12, p. 254, where the Rebbe notes that according to the sages of the Kabbalah, this refers to taking a mid-afternoon nap. Nevertheless, from the Alter Rebbe’s wording here, it appears that napping on Shabbos is not a prerequisite, but desirable only when this is one’s weekday practice. There was a tradition among chassidim of the previous generations not to sleep on Shabbos; see the sources quoted in Shulchan Menachem, Vol.2, p. 108, footnote 5. See also Sefer HaSichos 5691, p. 210.

One could argue that the Alter Rebbe’s words are not addressed only to scholars – those who can teach – but also to those who attend the study sessions. Simply put, just as a class needs teachers, it also needs students.

Shmos 35:1.

Beis Yosef (Orach Chayim 290) quotes similar statements in the name of Midrash Tanchuma. The statements are not extant in the standard published texts of that Midrash. Similar statements are, however, found in Yalkut Shimoni, Parshas Vayakhel.

In fact, the term vayakhel is also found in Bamidbar 16:19, but the context and meaning are entirely different.

See Bayis Chadash (Orach Chayim 290), which emphasizes the importance of teaching Halachah, Torah law, at these study sessions.

Many of the works of the Rebbeim(e.g., Kuntreis Etz HaChayim, p. 53; the Rebbe’s Igros Kodesh, Vol. 13, Letter no. 4706) emphasize the importance of focusing on the study of the teachings of Chassidus on Shabbos.

In Hilchos Talmud Torah 1:1, the Alter Rebbe defines this term as referring to: “The teachings and parables which the Sages associated with the verses of the Tanach.”

The Alter Rebbe appears to be referring to the words of Bayis Chadash (loc. cit.), which warn scholars against using these study sessions to show off their intellectual gifts and entertain their listeners with interesting – but not necessarily edifying – interpretations of verses. The Alter Rebbe repeats these words of caution in sec. 429:2 and in his Hilchos Talmud Torah 4:4.

Gittin 38b. In that source, our Sages teach that eating at that time will lead to poverty.

I.e., as defined in the end of the previous subsection and in the sentence immediately following. Alternatively, it is possible that a scholar is able to study on a higher level, and therefore it is preferable that he study on his own rather than attend the lecture.

In Hilchos Talmud Torah, loc. cit., the Alter Rebbe explains that “his lecture was delayed by factors beyond his control.” Needless to say, it is desirable for the lecturer not to delay arriving at a public study session.

See Hilchos Talmud Torah, loc. cit., which states that this ruling applies only when the leader of the study session is “a man of great spiritual stature whose instruction can motivate the people to return [to G‑d] in teshuvah, to abandon the path of wickedness… and to serve Him in truth.” Otherwise, “an interruption should be made in order that the third meal begin before sunset.” In that source, in Kuntreis Acharon (note 2), the Alter Rebbe explains why he rules like Eliyah Rabbah, who disagrees with Magen Avraham, whose opinion is quoted here. It is unclear what his final conclusion is.

See an application of this principle in a different context in sec. 106:4.

Talmud Yerushalmi, Shabbos 15:3; see also the Tur (Orach Chayim 290) in the name of the Midrash.

Shmos 2:10. As explained in Tanya, Iggeres HaKodesh, Epistle 1, and Torah Or, p. 13a, the intent is that the day be devoted to spiritual activities.

One may, however, sleep with that intent in mind as long as he does not articulate his objective.

In sec. 307:1, the Alter Rebbe prohibits saying “I shall do [a certain action] tomorrow,” because making such a statement violates the injunction that one’s speech on Shabbos should not resemble one’s speech during the week. In 307:14, however, he rules that it is permitted to indirectly communicate such intent. Nevertheless, total license is not granted. For example, it is permitted to ask a worker on Shabbos, “Does it look like you will be able to stand near me this evening?” However, saying “Be prepared to be near me this evening” is forbidden. There is room for question whether the statement cited above is considered direct (and therefore forbidden) or indirect (and permitted). See also the source for the Alter Rebbe’s ruling, Sefer Chassidim, sec. 266.