{"id":7161,"date":"2016-01-07T05:00:56","date_gmt":"2016-01-07T03:00:56","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=7161"},"modified":"2016-07-13T15:14:43","modified_gmt":"2016-07-13T12:14:43","slug":"01-07-05","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/01-07-05\/","title":{"rendered":"05. Se\u2019uda Shlishit<\/em>"},"content":{"rendered":"

If one does not have bread for se\u2019uda shlishit <\/em>or finds it difficult to eat bread, be-di\u2019avad<\/em> he may fulfill his obligation by eating mezonot<\/em>. Although one may not use mezonot<\/em> for the first and second meals (SA 274:4), when it comes to se\u2019uda shlishit<\/em>, some maintain that the primary purpose of the meal is to increase one\u2019s delight, not to reach satiety, so one is not obligated to eat bread specifically. Therefore, be-di\u2019avad<\/em> one fulfills the obligation with mezonot<\/em>. If he does not have mezonot<\/em> either, or cannot eat them, he should eat meat or fish. If one has no meat or fish, he should eat fruit, preferably cooked, since cooked fruit is considered more akin to a proper meal (SA 291:5).<\/p>\n

Ideally one should plan his eating so that he will have an appetite for se\u2019uda shlishit<\/em>. If it turns out that he is eating se\u2019uda shlishit <\/em>not long after lunch, he should eat less at lunch so that he will have an appetite for se\u2019uda shlishit<\/em>. If one was not careful about this and as a result is full when it is time for se\u2019uda shlishit<\/em>, he may eat a bit more than a keveitza<\/em> of bread and thereby fulfill his obligation. Be-di\u2019avad<\/em>, he may even eat only a kezayit<\/em> of bread. If a kezayit<\/em> of bread or other foods is still too much and would cause him grief, he has lost this mitzva opportunity (SA 291:1; MB ad loc.<\/em> 2).<\/p>\n

According to Rambam, one must make a berakha<\/em> over wine during se\u2019uda shlishit<\/em>. Some understand this to mean that just as one makes kiddush<\/em> before lunch, similarly he must make kiddush<\/em> before se\u2019uda shlishit <\/em>(Tur<\/em>). However, in practice the mitzva of kiddush<\/em> is once by night and once by day, and there is no mitzva to make kiddush<\/em> over wine at se\u2019uda shlishit <\/em>(SA 291:4). Others say that Rambam is merely ruling that there is a mitzva to drink wine at se\u2019uda shlishit <\/em>in order to make Shabbat more delightful. Indeed, several A\u0125aronim write that it is best to beautify the mitzva by having wine at se\u2019uda shlishit<\/em>.<\/p>\n

Se\u2019uda shlishit <\/em>must begin before shki\u2019a<\/em>. As long as one recited \u201cha-motzi<\/em>\u201d before shki\u2019a<\/em> and began the meal, he may continue to eat even well after tzeit<\/em>. However, if one was not eating bread but mezonot<\/em>, fruits, or vegetables, or if he was drinking, then once shki\u2019a<\/em> arrives he must stop, because these foods do not render this a proper meal; since the time for havdala<\/em> has already arrived, one may not eat or drink (SA 299:1; MB ad loc<\/em>. 2; AHS ad loc<\/em>. 3-5; below 8:8).<\/p>\n

One who did not manage to begin se\u2019uda shlishit <\/em>before shki\u2019a<\/em> may start eating up to 13.5 minutes after shki\u2019a<\/em> (and may continue eating well beyond nightfall). But later than that, he should not eat se\u2019uda shlishit<\/em>.[4]<\/a><\/sup><\/p>\n

If a bride, a groom, and a minyan<\/em>, were present at se\u2019uda shlishit<\/em>, Sheva Berakhot<\/em> are recited at the conclusion of the meal. The person who leads the zimun<\/em>, the bride, and the groom all drink from the wine after Birkat Ha-mazon<\/em> even if it is past tzeit<\/em> and they have not yet made havdala<\/em>, because drinking this wine is a continuation of their meal (See below 8:8 where we record that some are accustomed to drink wine from the kos shel berakha<\/em> even without a bride and groom present).<\/p>\n

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[4]<\/a>. 13.5 minutes is the time that bein ha-shmashot<\/em> extends according to the Ge\u2019onim, while according to Rabbeinu Tam it is still day (see above, ch. 3, end of n. 1). Therefore, one may be lenient and start se\u2019uda shlishit<\/em> then. This is the position recorded in Igrot Moshe<\/em> O\u0124 4:62 and Yalkut Yosef<\/em> 291:20. (See MB 299:1 and SHT ad loc.<\/em>2. SSK 56:4 states that one may not begin eating during this time.)<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

If one does not have bread for se\u2019uda shlishit or finds it difficult to eat bread, be-di\u2019avad he may fulfill his obligation by eating mezonot. Although one may not use mezonot for the first and second meals (SA 274:4), when it comes to se\u2019uda shlishit, some maintain that the primary purpose of the meal is […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[77],"tags":[],"class_list":["post-7161","post","type-post","status-publish","format-standard","hentry","category-01-07"],"yoast_head":"\n05. 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