Shulchan Aruch: Chapter 291 - Laws Pertaining to Three [Shabbos] Meals

SECTION 291 The Laws Pertaining to the Three [Shabbos] Meals (1-8)

סימן רצא דִּין שָׁלֹשׁ סְעֻדּוֹת וּבוֹ ח' סְעִיפִים:

1 A1 person should be very careful2 to partake of the third Shabbos meal.3 Even if he is already sated [and finds it difficult to eat an additional meal], he may fulfill [his obligation by partaking of] (slightly more than an egg-sized portion,4 but,) [at the very least,] an egg-sized portion [of bread]. True, [partaking of] merely an egg-sized portion is considered a snack5 (and, [generally,] one may not fulfill his obligation [for a meal] with it). Nevertheless, since [an egg-sized portion] is [sufficient] to satisfy a person,6 [partaking of it] is considered a meal [in this context] (and one may fulfill his obligation [by partaking] of it).

(Other authorities maintain that, even as an initial and preferred option, one may fulfill his obligation for any of the three Shabbos meals [by partaking of] an olive-sized portion,7 as will be explained in sec. 639[:19]. As an initial preference, if able, one should observe the stringency required by the first opinion.)

If it is impossible for one to eat [the third Shabbos meal] at all, he need not cause himself discomfort by eating. For the Shabbos meals were intended for pleasure, not for discomfort. Nevertheless, “a wise man eyes [see] from the outset”8 [and he is careful] not to overeat during the morning meal so that [it will be possible for him to partake] of the third meal.

א יְהֵא1 זָהִיר מְאֹד לְקַיֵּם סְעֻדָּה שְׁלִישִׁית. א^,3 וְאַף אִם הוּא שָׂבֵעַ – הֲרֵי יָכוֹל לְקַיֵּם אוֹתָהּ (בְּיוֹתֵר מִכְּבֵיצָה מְעַט ב^,4 אֲבָל) כְּבֵיצָה. ג וְאַף שֶׁכְּבֵיצָה הִיא סְעֻדַּת עֲרַאי ד^,5 (וְאֵינוֹ [יוֹצֵא בָּהּ]), מִכָּל מָקוֹם מֵאַחַר שֶׁיֵּשׁ בָּהּ כְּדֵי שְׂבִיעָה ה^,6 – נִקְרָא סְעֻדָּהו (וְיוֹצֵא בָּהּ).

(וְיֵשׁ אוֹמְרִים ז שֶׁאֲפִלּוּ בִּכְזַיִת יוֹצֵא7 יְדֵי חוֹבָתוֹ לְכַתְּחִלָּה בְּכָל אַחַת מִשָּׁלֹשׁ סְעֻדּוֹת, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִמָּן תרל"ט. ח

וְיֵשׁ לְהַחֲמִיר לְכַתְּחִלָּה כַּסְבָרָא הָרִאשׁוֹנָה ט אִם אֶפְשָׁר לוֹ).

וְאִם אִי אֶפְשָׁר לוֹ לֶאֱכוֹל כְּלָל – אֵין צָרִיךְ לְצַעֵר אֶת עַצְמוֹ לֶאֱכוֹל,י שֶׁסְּעֻדּוֹת הַשַּׁבָּת לְעֹנֶג נִצְטַוּוּ וְלֹא לְצַעַר. יא אֲבָל הֶחָכָם עֵינָיו בְּרֹאשׁוֹ8 שֶׁלֹּא לְמַלֹּאת בִּטְנוֹ בִּסְעֻדַּת הַבֹּקֶר, כְּדֵי לִתֵּן מָקוֹם לִסְעֻדָּה שְׁלִישִׁית:יב

2 The time for the third Shabbos meal [begins] at the time of minchah gedolah [and extends] until the evening,9 i.e., from six and a half [seasonal] hours [of the day]10 onward. If one partook of [the meal] beforehand, he did not fulfill the mitzvah of the third [Shabbos] meal, unless he extended [the meal] until after the time of minchah and ate (more than)11 an egg-sized portion after six and a half hours [of the day]. As an initial preference, the meal should also begin after six and a half hours [of the day].12

According to the authorities who maintain that from the time minchah gedolah begins, it is forbidden to sit down13 to even a light repast until one recites the Afternoon Service, as stated in sec. 232,14 one must always recite the Afternoon Service before [partaking of] the third meal. This is the practice in these countries.15

In contrast, the authorities who permit one to sit down to a meal before the Afternoon Service maintain thatit is preferable to partake of the third Shabbos meal before reciting the Afternoon Service. [The rationale is that] in the twilight period between the Afternoon Service and the Evening Service, it is forbidden to drink water in the midst of the meal or afterwards, because it is close to the time the souls return to Gehinnom16 on Saturday night. When one drinks water from a river, he steals [water] from the departed who cool off in the water before they return [there. Therefore,] there is concern for danger. According to our custom of eating between the Afternoon Service and the Evening Service, one should be careful at that time not to drink water that was drawn from the river at that time, but instead [drink] water that was in the house that had been drawn from the river beforehand or drink other beverages.17

There are authorities who maintain that the prohibition against drinking water from the river at twilight applies on Friday night, for [the souls] cool off as they depart from Gehinnom. It is desirable to give weight to their words as well.

ב זְמַן סְעֻדָּה ג' הוּא מִשֶּׁיַּגִּיעַ זְמַן מִנְחָהיג גְדוֹלָה עַד הָעֶרֶב,יד^,9 דְּהַיְנוּ מִשֵּׁשׁ שָׁעוֹת וּמֶחֱצָה10 וְאֵילַךְ.טו וְאִם עֲשָׂאָהּ קֹדֶם לְכֵן – לֹא קִיֵּם מִצְוַת סְעֻדָּה שְׁלִישִׁית,טז (א) אֶלָּא אִם כֵּן נִמְשַׁךְ בָּהּ עַד אַחַר הַמִּנְחָה,יז שֶׁאָכַל (יוֹתֵר מִ11) כְּבֵיצָהיח אַחַר שֵׁשׁ וּמֶחֱצָה, אֲבָל לְכַתְּחִלָּה גַּם הַתְחָלַת הַסְּעֻדָּה תְּהֵא אַחַר שֵׁשׁ וּמֶחֱצָה.12

וּלְהָאוֹמְרִים שֶׁמִּשֶּׁהִגִּיעַ זְמַן מִנְחָה גְדוֹלָה אָסוּר לִקְבּוֹעַ13 אֲפִלּוּ סְעֻדָּה קְטַנָּה עַד שֶׁיִּתְפַּלֵּל מִנְחָה תְּחִלָּה,יט כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן רל"ב כ^,14 – צָרִיךְ לְהִתְפַּלֵּל לְעוֹלָם מִנְחָה קֹדֶם סְעֻדָּה שְׁלִישִׁית.כא וְכֵן נוֹהֲגִים בִּמְדִינוֹת אֵלּוּ.כב^,15

אֲבָל הַמַּתִּירִים לִקְבּוֹעַ סְעֻדָּה קֹדֶם תְּפִלַּת הַמִּנְחָהכג אוֹמְרִים שֶׁבְּשַׁבָּת טוֹב לֶאֱכוֹל סְעֻדָּה ג' קֹדֶם תְּפִלַּת הַמִּנְחָה,כד לְפִי שֶׁבֵּין מִנְחָה לְמַעֲרִיב בְּבֵין הַשְּׁמָשׁוֹת אָסוּר לִשְׁתּוֹת מַיִם בְּתוֹךְ הַסְּעֻדָּה אוֹ אַחֲרֶיהָ, מִפְּנֵי שֶׁהוּא קָרוֹב לִזְמַן חֲזָרַת הַנְּשָׁמוֹת לְגֵיהִנֹּם16 בְּמוֹצָאֵי שַׁבָּת, וְהַשּׁוֹתֶה אָז מַיִם מֵהַנָּהָר – הֲרֵי זֶה גוֹזֵל אֶת הַמֵּתִים, שֶׁמִּתְקָרְרִים בְּמַיִם קֹדֶם חֲזָרָתָם, וְיֵשׁ חֲשַׁשׁ סַכָּנָה בַּדָּבָר.כה

וּלְפִי מִנְהָגֵנוּ שֶׁאָנוּ אוֹכְלִים בֵּין מִנְחָה לְמַעֲרִיב – יֵשׁ לָנוּ לִזָּהֵר שֶׁלֹּא לִשְׁתּוֹת אָז מַיִם שֶׁנִּשְׁאֲבוּ אָז מֵהַנָּהָר, אֶלָּא מַיִם שֶׁבַּבַּיִת שֶׁנִּשְׁאֲבוּ קֹדֶם לְכֵן מֵהַנָּהָר, אוֹ שְׁאָר מַשְׁקִים.כו^,17

וְיֵשׁ אוֹמְרִים שֶׁאִסּוּר זֶה שֶׁל שְׁתִיַּת מַיִם מֵהַנָּהָר בְּבֵין הַשְּׁמָשׁוֹת הוּא בְּעֶרֶב שַׁבָּת,כז שֶׁמִּתְקָרְרִים כְּשֶׁיּוֹצְאִים מֵהַגֵּיהִנֹּם.כח וְטוֹב לָחוּשׁ גַּם לְדִבְרֵיהֶם:כט

3 If one’s morning meal is extended until the time of minchah gedolah – the period when the time for the third meal begins – it is preferable to interrupt the meal, recite Grace, wash his hands [again] immediately thereafter, recite the blessing HaMotzi on two loaves,18 and then partake of the [third] meal. If one does not conduct himself in this manner, since the morning meal was extended this late, he will not be able to partake of the third meal except by eating uncomfortably.19 Directly after eating, however, his digestive tract is still open [and he can still eat pleasantly].

Nevertheless, in order that [his resumption of eating] not appear as one meal, it is preferable to make a brief interruption after Grace with words of Torah or by [taking] a short stroll.20 Moreover, it is preferable to also get up and walk around some, rather than remain sitting in his place, even if one makes an interruption with words of Torah. If, however, one does not make an interruption through the recitation of Grace, it is all considered as one meal even though he makes an interruption with other matters and/or by taking a stroll.21

There is no prohibition against making an interruption by reciting Grace and thus necessitating the recitation of the blessing HaMotzi and then reciting Grace [again] despite the fact that one could have completed the meal before [reciting] Grace. [It could thus be said that] he is causing an unnecessary recitation of a blessing.22 [Nevertheless,] since he is making the interruption for the sake of honoring the Shabbos,23he is not considered to have unnecessarily increased the [number of] blessings [he recites].24

One should not, however, publicize this [law], because before midday, a person may not interrupt [his meal by reciting] Grace, [resume eating,] and fulfill his obligation for the third meal with what he ate after Grace.25 People at large are not knowledgeable regarding this law and [will not] distinguish between [making an interruption] before midday and [doing so] after midday. Instead, every person should conduct himself in this manner privately.

ג אִם נִמְשְׁכָה סְעֻדַּת הַבֹּקֶר עַד שֶׁהִגִּיעַ זְמַן מִנְחָה גְדוֹלָה שֶׁאָז מַתְחִיל זְמַן סְעֻדָּה ג' – טוֹב שֶׁיַּפְסִיק הַסְּעֻדָּה וִיבָרֵךְ בִּרְכַּת הַמָּזוֹן, וְיִטּוֹל יָדָיו מִיָּד וִיבָרֵךְ הַמּוֹצִיא ל עַל לֶחֶם מִשְׁנֶהלא^,18 וְיִסְעוֹד, שֶׁאִם לֹא יַעֲשֶׂה כֵּן, מֵאַחַר שֶׁנִּמְשְׁכָה סְעֻדַּת הַבֹּקֶר עַד אוֹתָהּ שָׁעָה – לֹא יוּכַל לֶאֱכוֹל אַחַר כָּךְ סְעֻדָּה ג' אֶלָּא אֲכִילָה גַסָּה,לב^,19 אֲבָל מִיָּד סָמוּךְ לַאֲכִילָה עֲדַיִן הָאִצְטוּמְכָא פְּתוּחָה.לג

וּמִכָּל מָקוֹם, כְּדֵי שֶׁלֹּא יְהֵא נִרְאֶה שֶׁהַכֹּל סְעֻדָּה אַחַת – טוֹב לְהַפְסִיק מְעַט אַחַר בִּרְכַּת הַמָּזוֹן בְּדִבְרֵי תוֹרָה אוֹ בְּטִיּוּל קְצָת.לד^,20 וְטוֹב גַּם כֵּן לָקוּם וְלֵילֵךְ מְעַט, וְלֹא לְהִשָּׁאֵר יוֹשֵׁב בִּמְקוֹמוֹלה אַף שֶׁמַּפְסִיק מְעַט בְּדִבְרֵי תוֹרָה.

אֲבָל אִם אֵינוֹ מַפְסִיק בְּבִרְכַּת הַמָּזוֹן, אַף שֶׁמַּפְסִיק הַרְבֵּה בִּדְבָרִים אֲחֵרִים וּבְטִיּוּל – הֲרֵי הַכֹּל נֶחְשָׁב סְעֻדָּה אַחַת.21

וְאֵין אִסּוּר בְּמַה שֶׁמַּפְסִיק בְּבִרְכַּת הַמָּזוֹן וְגוֹרֵם לַחֲזוֹר וּלְבָרֵךְ הַמּוֹצִיא וּבִרְכַּת הַמָּזוֹן עַל גְּמַר הַסְּעֻדָּה שֶׁהָיָה יָכוֹל לְגָמְרָהּ קֹדֶם בִּרְכַּת הַמָּזוֹן, וַהֲרֵי זֶה גוֹרֵם בְּרָכָה שֶׁאֵינָהּ צְרִיכָה,22 דְּכֵיוָן שֶׁמַּפְסִיק בִּשְׁבִיל כְּבוֹד שַׁבָּת23 – אֵין כַּאן מִשּׁוּם מַרְבֶּה בִּבְרָכוֹת שֶׁלֹּא לְצֹרֶךְ.לו^,24

אֲבָל אֵין לִדְרוֹשׁ כֵּן בָּרַבִּים, כֵּיוָן שֶׁקֹּדֶם חֲצוֹת אֵינוֹ יָכוֹל לְהַפְסִיק בְּבִרְכַּת הַמָּזוֹן וְלָצֵאת יְדֵי חוֹבַת סְעֻדָּה ג' בְּמַה שֶּׁיֹּאכַל אַחַר בִּרְכַּת הַמָּזוֹן,25 וְאֵין הָעוֹלָם בְּקִיאִים בַּהֲלָכָה זוֹלז לְחַלֵּק בֵּין קֹדֶם חֲצוֹת לְאַחַר חֲצוֹת, אֶלָּא כָּל אָדָם יַעֲשֶׂה כֵּן לְעַצְמוֹ:

4 Nevertheless, a person who knows that he will be able to eat after reciting the Afternoon Service communally should preferably recite the Afternoon Service communally and then partake of the third meal, as is the prevailing practice. [This applies] even if a festival falls on Saturday night, in which instance, it is impossible for him to partake of the third meal between the Afternoon and the Evening Services, because it is a mitzvah to refrain from sitting down to a meal on the day before a festival from the tenth [seasonal] hour of the day26 onward,27 as is the law on Fridays.28 [In such an instance,] if one knows that he will be able to eat [comfortably] before the tenth [seasonal] hour, he should not divide the morning meal into two by making an interruption through the recitation of Grace. [The rationale is that] there are authorities who maintain that this is considered as increasing the [number of] blessings [one recites] unnecessarily. All the same, if one transgressed and divided [that meal] into two, he fulfills his obligation. He need not eat the third meal again even though he is able to do so. This applies whether [the Shabbos in question] is the day before a festival or not.

ד אֲבָל מִי שֶׁיּוֹדֵעַ בְּעַצְמוֹ שֶׁאֶפְשָׁר לוֹ לֶאֱכוֹל אַחַר שֶׁיִּתְפַּלֵּל מִנְחָה בְּצִבּוּר – טוֹב שֶׁיִּתְפַּלֵּל מִנְחָה בְּצִבּוּר תְּחִלָּה וְאַחַר כָּךְ יֹאכַל סְעֻדָּה ג' כְּמוֹ שֶׁנּוֹהֲגִין.לח

וַאֲפִלּוּ אִם חָל יוֹם טוֹב בְּמוֹצָאֵי שַׁבָּת,לט שֶׁאִי אֶפְשָׁר לוֹ לֶאֱכוֹל סְעֻדָּה ג' בֵּין מִנְחָה לְמַעֲרִיב, שֶׁהֲרֵי מִצְוָה לְהִמָּנַע מִלִּקְבּוֹעַ סְעֻדָּה בְּעֶרֶב יוֹם טוֹב מִשָּׁעָה עֲשִׂירִית26 וּלְמַעְלָה מ^,27 כְּמוֹ בְּעֶרֶב שַׁבָּת,מא^,28 מִכָּל מָקוֹם אִם יוֹדֵעַ שֶׁיּוּכַל לֶאֱכוֹל קֹדֶם שָׁעָה עֲשִׂירִית – אֵין לוֹ לְחַלֵּק סְעֻדַּת הַבֹּקֶר לִשְׁתַּיִםמב עַל יְדֵי הֶפְסֵק בִּרְכַּת הַמָּזוֹן, לְפִי שֶׁיֵּשׁ אוֹמְרִיםמג שֶׁיֵּשׁ כַּאן מִשּׁוּם מַרְבֶּה בִּבְרָכוֹת שֶׁלֹּא לְצֹרֶךְ.

וְאִם עָבַר וְחִלְּקָהּ לִשְׁתַּיִם – יָצָא,מד וְאֵין צָרִיךְ לַחֲזוֹר וְלֶאֱכוֹל סְעֻדָּה ג' אַף עַל פִּי שֶׁאֶפְשָׁר לוֹ, בֵּין שֶׁהוּא עֶרֶב יוֹם טוֹב בֵּין שֶׁאֵינוֹ עֶרֶב יוֹם טוֹב:

5 When a person has enough food to partake of two [full] meals on Shabbos, but if he will divide it into three meals, he will not have enough to eat to satiation at any meal, it is preferable that he eat two meals to the point of satiation instead of eating three meals that will not be satiate him. However, if his morning meal extends to the time of minchah gedolah, he should divide it into two by making an interruption with the recitation of Grace, as explained [in subsection 3. This is acceptable, because] he will be satiated immediately when he begins eating again. Nevertheless, as an initial preference, one should not wait to partake of his morning meal until close to minchah gedolah so that [he will be able to partake of] the third meal [in this fashion], because it is forbidden to fast until midday, as explained in sec. 288[:1].

(Nevertheless, even though he eats his [entire] meal in the morning, it is preferable that he divide it into two by making an interruption with the recitation of Grace, because there are authorities who maintain that he fulfills his obligation for the third meal in this manner.29 Even though, primarily, the halachah follows those who maintain that the time for the third meal is from minchah onward, as explained [in subsection 2], nevertheless, since the person does not possess [sufficient food to partake of] this meal at its proper time, it is preferable for him to [partake of] it in the morning, fulfilling his obligation according to this opinion, even though it is not the primary view, than not [to partake] of it at all.)

ה מִי שֶׁיֵּשׁ לוֹ מְזוֹן ב' סְעֻדּוֹת לְשַׁבָּת וְאִם יְחַלְּקֵם לְג' סְעֻדּוֹת לֹא יִהְיֶה לוֹ לְכָל סְעֻדָּה לְשָׂבְעָה – מוּטָב שֶׁיֹּאכַל ב' סְעֻדּוֹת לְשָׂבְעָה,מה וְאַל יֹאכַל ג' שֶׁלֹּא לְשָׂבְעָה.

וּמִכָּל מָקוֹם, אִם נִמְשְׁכָה סְעֻדַּת הַבֹּקֶר עַד שֶׁהִגִּיעַ זְמַן מִנְחָה גְדוֹלָה – יְחַלְּקָהּ לִשְׁתַּיִםמו עַל יְדֵי הֶפְסֵק בִּרְכַּת הַמָּזוֹן כְּמוֹ שֶׁנִּתְבָּאֵר,מז שֶׁהֲרֵי יִשְׂבַּע כְּשֶׁיֹּאכַל שֵׁנִית מִיָּד.

אֲבָל לְכַתְּחִלָּה אֵין לְהַמְתִּיןמח עִם סְעֻדַּת הַבֹּקֶר עַד סָמוּךְ לְמִנְחָה גְדוֹלָה בִּשְׁבִיל קִיּוּם סְעֻדָּה ג',מט שֶׁהֲרֵי אָסוּר לְהִתְעַנּוֹת עַד חֲצוֹת, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן רפ"ח. נ

(וּמִכָּל מָקוֹם, אַף כְּשֶׁאוֹכֵל (ב) בַּבֹּקֶר – טוֹב לוֹ שֶׁיְּחַלְּקֶנָּה לִשְׁתַּיִם עַל יְדֵי הֶפְסֵק בִּרְכַּת הַמָּזוֹן, לְפִי שֶׁיֵּשׁ אוֹמְרִיםנא שֶׁיּוֹצֵא בָּזֶה יְדֵי חוֹבַת סְעֻדָּה ג'.29 וְאַף שֶׁהָעִקָּר כְּהָאוֹמְרִים שֶׁזְּמַן סְעֻדָּה ג' הוּא מִן הַמִּנְחָה וּלְמַעְלָה כְּמוֹ שֶׁנִּתְבָּאֵר,נב מִכָּל מָקוֹם כֵּיוָן שֶׁאֵין לוֹ בַּמֶּה לְקַיְּמָהּ בִּזְמַנָּהּ – טוֹב שֶׁיְּקַיְּמֶנָּה בַּבֹּקֶר, שֶׁיְּקַיְּמֶנָּה לְפִי סְבָרָא זוֹנג אַף שֶׁאֵינָהּ עִקָּר, מִמַּה שֶּׁלֹּא יְקַיְּמֶנָּה כְּלָל:)

6 There is no need to recite Kiddush over wine for the third meal, i.e., to recite a blessing over wine before the third meal30 as one must do before the morning meal. [The rationale is that] our Sages ordained the daytime Kiddush solely in a manner that parallels Kiddush at night. Just as at night, it is sufficient to recite Kiddush once, so too during the day it is sufficient to recite Kiddush once – at the morning meal.

ו בִּסְעֻדָּה ג' אֵין צָרִיךְ לְקַדֵּשׁ עַל הַיַּיִן,נד דְּהַיְנוּ לְבָרֵךְ עַל הַכּוֹס קֹדֶם הַסְּעֻדָּה30 כְּמוֹ קֹדֶם סְעֻדַּת שַׁחֲרִית, לְפִי שֶׁלֹּא תִקְּנוּ חֲכָמִים קִדּוּשׁ בַּיּוֹם אֶלָּא כְּעֵין קִדּוּשׁ שֶׁבַּלַּיְלָה, וּמַה בַּלַּיְלָה דַּי בְּקִדּוּשׁ אֶחָד – אַף בַּיּוֹם דַּי בְּקִדּוּשׁ אֶחָד שֶׁבְּשַׁחֲרִית:נה

7 It is, however, necessary to break bread on two whole loaves as in the first meals. Even if one partakes of many meals on Shabbos, it is necessary to have two loaves for every meal.

There are, however, authorities who maintain that even for the third meal, it is sufficient to have one complete loaf. [Their reasoning is as follows:] On Friday, two omerim31of mannadescended for every individual. From every omer, they made two loaves. Thus the two omerim produced four loaves. They would eat one on Friday during the day, one on Friday night, and one, Shabbos morning. Thus, there remained only one whole loaf for the third meal. Accordingly, it has become widespread custom in these countries to rule leniently and to break bread for the third meal on one whole loaf. Nevertheless, [in principle,] one should be stringent and take two whole loaves, as [mandated by] the first opinion, because fundamentally, the halachah follows it. If, however, one does not possess two loaves, he should not [break bread] on anything less than one whole loaf.

There are, however, other authorities who are even more lenient, maintaining that one may fulfill [the obligation of] the third meal with any food made from the five species [of grain]32 over which the blessing Borei minei mezonos is recited, for [such dishes] are described as “sustaining food.” Other authorities are even more lenient and maintain that one may fulfill [his obligation by eating] foods that usually accompany bread, e.g., meat, fish,33 and the like, but not [by eating] fruits.34 And others are even more lenient [and maintain that] one may fulfill [his obligation] even with fruit.35

One should not rely on any [of these leniencies] at all unless he has no other option, e.g., he is very satiated or he cannot partake of bread without causing himself discomfort. [Another situation where leniency is required is] when the day before Pesach falls on Shabbos, in which instance, it is forbidden to eat bread in these countries, for it is customary not [to eat] rich matzah,36 as will be explained in sec. 471[:6].

ז אֲבָל צָרִיךְ לִבְצוֹעַ עַל שְׁתֵּי כִּכָּרוֹת שְׁלֵמוֹת כְּמוֹ בִּסְעֻדּוֹת הָרִאשׁוֹנוֹת.נו וַאֲפִלּוּ סוֹעֵד פְּעָמִים הַרְבֵּה בְּשַׁבָּת – צָרִיךְ לְכָל סְעֻדָּה לֶחֶם מִשְׁנֶה.נז

וְיֵשׁ אוֹמְרִיםנח שֶׁאֲפִלּוּ לִסְעֻדָּה ג' דַּי בְּכִכָּר אֶחָד שָׁלֵם, לְפִי שֶׁבְּיוֹם ו' יָרַד הַמָּן לְכָל אֶחָד שְׁנֵי עֹמָרִים,31 וּמִכָּל עֹמֶר עָשׂוּ שְׁתֵּי כִכָּרוֹת, הֲרֵי ד' כִּכָּרוֹת לְב' עֹמָרִים, אָכַל אַחַת מֵהֶן בְּיוֹם ו', וְאַחַת בְּלֵיל שַׁבָּת, וְאַחַת בַּבֹּקֶר – נִשְׁאֲרָה כִּכָּר אֶחָד שָׁלֵם לִסְעֻדָּה ג'.נט

וְכֵן נִתְפַּשֵּׁט הַמִּנְהָג לְהָקֵל בִּמְדִינוֹת אֵלּוּ לִבְצוֹעַ בִּסְעֻדָּה ג' עַל כִּכָּר אֶחָד שָׁלֵם. ס אֲבָל יֵשׁ לְהַחֲמִיר לִקַּח שְׁנַיִםסא כַּסְבָרָא הָרִאשׁוֹנָה שֶׁהוּא עִקָּר, אֶלָּא אִם כֵּן אֵין לוֹ שְׁנַיִם, שֶׁאָז לֹא יִפְחוֹת מִכִּכָּר אֶחָד שָׁלֵם.

אֲבָל יֵשׁ מְקִלִּיןסב עוֹד שֶׁיָּכוֹל לְקַיֵּם סְעֻדָּה ג' בְּכָל מַאֲכָל הֶעָשׂוּי מֵחֲמֵשֶׁת הַמִּינִים32 שֶׁמְּבָרְכִים עָלָיו "בּוֹרֵא מִינֵי מְזוֹנוֹת",סג שֶׁהוּא נִקְרָא מָזוֹן.סד

וְיֵשׁ מְקִלִּיןסה עוֹד שֶׁיָּכוֹל לְקַיְּמָהּ גַּם כֵּן בִּדְבָרִים שֶׁדֶּרֶךְ לְלַפֵּת בָּהֶן אֶת הַפַּת, כְּגוֹן בָּשָׂר וְדָגִים33 וְכַיּוֹצֵא בָהֶם, אֲבָל לֹא בְּפֵרוֹת.34

וְיֵשׁ מְקִלִּיןסו עוֹד שֶׁאֲפִלּוּ בְּפֵרוֹת יָכוֹל לְקַיְּמָהּ.35

וְאֵין לִסְמוֹךְ כְּלָל עַל כָּל זֶה,סז אֶלָּא אִם כֵּן אִי אֶפְשָׁר כְּלָל בְּעִנְיָן אַחֵר, כְּגוֹן שֶׁהוּא שָׂבֵעַ בְּיוֹתֵרסח וְאִי אֶפְשָׁר לוֹ לֶאֱכוֹל פַּת בְּלֹא שֶׁיְּצַעֵר אֶת עַצְמוֹ.סט

וְכֵן עֶרֶב פֶּסַח שֶׁחָל לִהְיוֹת בְּשַׁבָּת, שֶׁאִי אֶפְשָׁר לֶאֱכוֹל פַּת ע בִּמְדִינוֹת אֵלּוּ שֶׁאֵין נוֹהֲגִין בְּמַצָּה עֲשִׁירָה,36 כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִמָּן תע"א:עא

8 Women are obligated to partake of the third meal as men are, and similarly, to break bread on two whole loaves for every Shabbos meal.37 For men and women are equally [obligated] with regard to every aspect of the observance of Shabbos, for the reason mentioned in sec. 271[:5].38

ח נָשִׁים חַיָּבוֹת בִּסְעֻדָּה שְׁלִישִׁיתעב כְּמוֹ אֲנָשִׁים, וְכֵן לִבְצוֹעַ עַל ב' כִּכָּרוֹתעג בְּכָל סְעֻדָּה,37 שֶׁלְּכָל מַעֲשֵׂה שַׁבָּת אִישׁ וְאִשָּׁה שָׁוִין,עד מִטַּעַם שֶׁנִּתְבָּאֵר בְּסִמָּן רע"א:עה^,38

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

Shulchan Aruch: Chapter 292 - Laws Governing Shabbos Afternoon Service

Footnotes

Although this section deals primarily with the third Shabbos meal, the heading mentions all three meals, because, in many instances, the laws pertaining to that meal are dependent on the requirement to partake of all three meals. The fundamental obligation to partake of three meals on Shabbos is mentioned in sec. 274:1.

Bayis Chadash (Orach Chayim 291) explains why greater care is necessary to ensure partaking of this meal: On Shabbos, one generally partakes of a large meal in the morning. Afterwards, as stated in sec. 290, it is necessary to partake of fruits to reach the sum of 100 blessings. Hence, one must have ample foresight to refrain from eating so much that he will not desire to partake of the third Shabbos meal.

Machzik Berachah 291:4 offers another reason: During the weekdays, one customarily partakes of two meals. The third meal on Shabbos is a special expression of honor for the Shabbos. Therefore, it must be regarded with special attention.

Shabbos 118a.

Generally, when the term “an egg-sized portion” is used, it refers to an egg with its shell. In contemporary measure, the figure generally given is 57 cc or 2.03 fluid ounces. It must be emphasized, however, that this measure (and also that of a kezayis, “an olive-sized measure”) are measures of volume, not measures of weight. Thus we are speaking of the volume of an egg (or an olive).

As mentioned in sec. 274:6, generally, a meal must consist of more than an egg-sized portion and that amount is required for the Shabbos meals. Similarly, as stated in sec. 639:17, that same measure must be eaten for a meal on a festival. Nevertheless, for the reason mentioned here, leniency was granted for the third meal. Even so, the Alter Rebbe added the parenthetic statement to recall the more stringent ruling.

I.e., and not a meal. This concept has several different applications in Jewish Law. See sec. 274:6, sec. 286:4, and sec. 639:11. Thus, seemingly, eating merely an egg-sized portion would not be sufficient to fulfill one’s obligation on Shabbos.

See Berachos 49b and Yoma 79b, which interpret Devarim 8:10: “You will eat and be satiated,” as referring to partaking of an egg-sized portion of bread.

28.8 cc, slightly over a fluid ounce (or about half the amount of an “egg-sized portion”) in contemporary measure according to Shiurei Torah 3:12. See footnote 4 above. See sec. 274:6 and sec. 639:17, 19, which mention both these views. As mentioned in Seder Netilas Yadayim, sec. 18, when one partakes of less than an egg-sized portion of bread, even though he is obligated to wash beforehand, recite the blessing HaMotzi, and the Grace after Meals, he should not recite the blessing Al netilas yadayim before washing.

Cf. Koheles 2:14, as interpreted by Rashi; i.e., a wise man thinks ahead and takes all potential factors into consideration.

See sec. 299:2, which discusses until when one may begin eating. One must partake of at least an olive-sized portion of bread while it is still day. Otherwise, he does not fulfill the mitzvah of the third meal, nor should he include the passage Retzeih in the Grace after Meals (Badei HaShulchan 92:8).

10.

I.e., a half hour after midday.

In his Piskei Dinim (Chidushim al Rabbeinu Yerucham, p. 714),the Tzemach Tzedek writes that, in a difficult situation, a person who eats pastries in the morning as is customary and then partakes of his morning meal after midday can be considered to have fulfilled the mitzvah of three Shabbos meals, for he partook of two full meals and one snack of pastries, despite not doing so in the proper order. See also Sefer HaSichos 5702, p. 29, where the Rebbe Rayatz relates that on winter Shabbosos, his father, the Rebbe Rashab, would prolong his Morning Prayers until the late afternoon, recite Kiddush and partake of pastry, recite the Afternoon Service, and then partake of the Shabbos meal.

11.

The parenthetic statement reflects the more stringent view mentioned in subsection 1.

12.

In his Kuntreis Acharon (note 1), the Alter Rebbe focuses on the wording of Magen Avraham 291:3: “Even if one begins his meal before midday, if he knows that the meal will continue beyond midday, it is forbidden.” The Alter Rebbe questions what Magen Avraham means by saying “it is forbidden.” The Alter Rebbe maintains that it does not apply to the prohibition against starting a meal before reciting the Afternoon Service, because that would run contrary to Magen Avraham’s rulings (sec. 232:8, 9), from which it is apparent that one who begins a meal in the morning is not forbidden to continue it into the afternoon. Therefore, the Alter Rebbe explains that perhaps Magen Avraham’s intent is that even though after the fact a person fulfills his obligation for the third meal if he begins it in the morning and extends it into the afternoon, initially, one may not rely on this option.

13.

Here the translation does not fully communicate the intent of the original לקבע, which implies sitting down to eat or drink in a significant and prolonged setting.

14.

This section is not extant in the Alter Rebbe’s Shulchan Aruch. See the Shulchan Aruch of Rav Yosef Caro (Orach Chayim 232:2). See also sec. 286:5, which mentions both these views. See also footnote 12, which summarizes the Kuntreis Acharon (gloss 1) and mentions this subject.

15.

I.e., the Ashkenazic community. This practice is also reflected in the Alter Rebbe’s arrangement of his Siddur, in which he placed the table hymns for the third meal following the Afternoon Service.

16.

Purgatory. As stated in Midrash Tanchuma, Parshas Ki Sissa, sec. 33, on Shabbos, the souls of the departed are given respite from their punishment in Gehinnom. After the Shabbos departs, they are compelled to return there. See sec. 295:1, which also mentions this concept.

17.

Though there are more stringent views, there are authorities who maintain that this concept is not relevant at present, for opening a faucet in the home does not have a direct effect on the natural sources from which our water is taken.

18.

See subsection 7 below.

19.

אכילה גסה, the term the Alter Rebbe uses, often refers to overeating to the point of discomfort.

20.

Although this is the simple meaning of the term טיול, some have interpreted it as meaning “relax.” See sec. 639:4, 15, where the term is used with that intent.

21.

See sec. 178 for a detailed discussion of what constitutes an interruption during a meal.

22.

Which is tantamount to reciting G‑d’s name in vain. See sec. 271:12 and the Kuntreis Acharon (gloss 4) to that section, which also deal with this issue.

23.

I.e., to enable him to partake of the third meal.

24.

As will be explained (see note 29), the Alter Rebbe’s intent is not that the importance of partaking of the third Shabbos meal outweighs the concern for reciting an unnecessary blessing, but that the blessings recited are considered as necessary since the meal is being divided in honor of the Shabbos.

25.

For, as stated above, one must partake of the third meal in the afternoon, not in the morning.

26.

I.e., on a twelve-hour day that would begin at 6:00 AM, from 4:00 PM onward.

27.

As explained in sec. 529:2, this is an expression of honor for the festival, enabling one to partake of the festive meal with appetite.

28.

See sec. 249:9 and the Kuntreis Acharon to that subsection.

29.

In his Kuntreis Acharon (note 2), the Alter Rebbe refers to his discussion of this subject in his Kuntreis Acharon (note 4) to sec. 249. There, he discusses the concept of dividing the morning meal in two, despite the fact that certain authorities object to that practice, maintaining that it is improper to bring about the recitation of an unnecessary blessing. The Alter Rebbe explains that the intent is not that the importance of partaking of the third Shabbos meal outweighs the concern for reciting an unnecessary blessing, but that the blessings recited are not considered unnecessary since the meal is being divided in honor of the Shabbos.

He explains his rationale as follows: In general, the recitation of blessings for satisfaction (birchos hanehenin)is dependent on the person’s desire. Thus, if he feels like eating a particular food outside the context of a meal, but not as part of the meal, he may do so, even though this will require the recitation of an additional blessing. This blessing is not considered to have been recited unnecessarily, because this is his desire. So, too, the Alter Rebbe explains, since partaking of the third meal is G‑d’s desire, the blessings recited to fulfill that mitzvah are not considered unnecessary.

30.

Magen Avraham 291:9states that one should drink wine during the third Shabbos meal without reciting Kiddush over it.

31.

An omer is a Biblical measure of volume, equivalent to 7.2 lug, slightly less than 2477 cc (approximately 84 ounces) in contemporary measure according to Shiurei Torah.

32.

Wheat, barley, rye, oats, and spelt.

33.

In his Siddur, the Alter Rebbe refers to the kabbalistic practice of eating fish at the third meal, stating that it is preferable to partake of it, more so than other foods.

34.

See sec. 273:8.

35.

The verse (Shmos 16:25) from which our Sages (Shabbos 117b) derive the obligation to partake of three meals on Shabbos, states: “Eat it today, for today is a Shabbos unto G‑d; today you will not find it in the fields.” Since the third time this word appears, its context is negative (Hayom lo… – “Today you will not…”), some (see Or HaTorah, Shmos, Vol. 2,p. 631, et al.) infer that the third Shabbos meal should be primarily a spiritual exercise and not a physical repast. Chassidus explains that this practice reflects the understanding that the third Shabbos meal is a microcosm of the Ultimate Future, when the body will derive its life energy directly from G‑d’s light and not from physical food.

Nevertheless, HaYom Yom (entry 22 Adar I) quotes the Rebbe Rayatz as saying:

My revered father, the Rebbe [Rashab], writes in one of his maamarim [the maamar entitled Meheirah Yishama, 5648]:“[The teaching of the Tzemach Tzedek] regarding the third meal of Shabbos… means only that [at that meal] one is not required to partake of bread. However, one must partake of something. Indeed, Rabbi Yosei said: ‘Would that I share the lot of those who partake of three [Shabbos]meals!’ ”

In Likkutei Sichos, Vol. 21, p. 84ff., the Rebbe explains that since the Rebbeim (and the chassidim who were spiritually bonded with them) were sensitive to the spiritual revelations mentioned above, they would not partake of a full repast for the third meal. Nevertheless, to highlight the concept that the apex of human experience will be the era when the soul returns to the body in the Era of the Resurrection, they would partake of food that would grant them pleasure that could be sensed physically.

36.

I.e., matzah made with eggs, fruit juice, or other liquids aside from water. Although according to the letter of the law, flour mixed with these liquids will not become leaven, it is Ashkenazic custom not to partake of such matzah during Pesach. See also sec. 444:3-4 and sec. 462:7 for further explanation.

37.

See sec. 274:2.

38.

Shulchan Aruch: Chapter 291 - Laws Pertaining to Three [Shabbos] Meals

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