Hilchot Shavuot

Tefillas HaSh'lah on Erev Rosh Chodesh Sivan on Shabbos

1. Many have the Minhag to recite the Tefilla of the Sh'lah on Erev Rosh Chodesh Sivan. This year that Erev Rosh Chodesh falls on Shabbos, one should not recite the Tefilla verbally, but rather scan it with one's eyes, since it is prohibited to pray for private requests on Shabbos, and this refers to spiritual requests as well. There is room to argue that since there is a specific time for this Tefilla, it may be permitted to pray it verbally (ועי' משנ"ב סי' רס"ג ס"ק ב', סי' רצ"ד ס"ק ב', סי' תקכ"ט ס"ק י"ז).

Shoalin V'dorshin

2. The concept of 'Shoalim V'dorshim' about the Halachos of the Chag in regards to Shavuos, is only from Rosh Chodesh Sivan, as is mentioned in the Gr"a (עי' משנ"ב סי' תכ"ט סק"א).

Saying Tachanun

3. Tachanun is not recited from Rosh Chodesh Sivan until after Isru Chag, and some have the custom not to say Tachanun until after the 12th of Sivan (סי' קל"א ס"ז, וסבי' תצ"ד ס"ג).

Having a haircut on Erev Shavuos

4. Those who follow the custom of the Arizal do not have a haircut until Erev Shavuos. In case of necessity, one can have a haircut on the forty eighth day of the Omer as well.

Erev Shavuos

Tevila before Yom Tov

5. One should go to the Mikvah on Erev Shavuos after midday, and if necessary, the Tevila may be done from an hour before midday (סי' תע"א ס"ק כ"ב, סי' קכ"ח ס"ק קס"ה).

Erev Yom Tov

6. The Halachos of doing Melacha, having a haircut and eating on Erev Yom Tov are similar to Erev Shabbos (בה"ל סי' תקנ"ט).

The Din of 'Tmimus' and Tosefes Yom Tov

7. There is a Mitzva of Tosefes Yom Tov on Shavuos as well. This is in no way a contradiction to fulfilling the Din of Tmimus, the reason being that Tosefes Yom Tov cannot negate that which it is still the day that past (ועיין העמק דבר ומשך חכמה ויקרא כ"ג).

Eiruv Tavshilin

8. This year Shavuos falls on Friday, therefore one must remember to make an Eiruv Tavshilin on Thursday. Even someone who has no plans to do any Melacha on Yom Tov for his Shabbos needs, should make an Eiruv Tavshilin in order to light Shabbos candles. Dinei Eiruv Tavshilin are brought below.

Candle Lighting

Lighting a Ner Neshama for Yizkor (for one whose parents passed away)

9. It is customary for Ashkenazim to light a Ner Neshama on Erev Yom Tov. If one did not manage to light one on Erev Yom Tov - then one can light it on Yom Tov in a place where he will also have usage from it, e.g. where the meal will take place. Optimally one should light it in Shul. And B'shas Hadchak it is permitted to light it without the above stipulation, since it could be considered as a Ner Mitzva which is allowed to be lit on Yom Tov, being that it is lit in honor of one's parents (בה"ל סי' תקי"ד ס"ה).

Candle Lighting

10. It is a Mitzva to light Yom Tov candles. Some have the custom to light them before Yom Tov and some have the custom to light them on Yom Tov, prior to the Se'uda of Yom Tov. One who does not have a Minhag, should light on Erev Yom Tov, particularly since nowadays we use electrical lighting. (This is not a contradiction to fulfilling the Din of Tmimus, as mentioned above).

One should make sure to also light a candle that lasts for 24 hours, since it is needed for the upcoming day to light from it the Shabbos Candles.

11. There is a disagreement among the Achronim whether those who have the Minhag on every Shabbos to light before reciting the Bracha, should do so on Yom Tov as well, so as not to differentiate between Shabbos and Yom Tov, or should we say that on Yom Tov it is preferable to precede the lighting with the Bracha so as to have the advantage of reciting the Bracha before performing the Mitzva. The opinion to follow is that the Bracha should be recited before lighting (עי' במשנ"ב סי' רס"ג ס"ק כ"ז). Care must be given not to extinguish the match, rather just to put it down and let it extinguish itself.

The Bracha of Shehecheyanu by candle lighting

12. It is customary by some women to recite the Bracha of Shehecheyanu by candle lighting, while others have the custom to say or hear Shehecheyanu by Kiddush. Someone who does not have a clear Minhag should hear the Bracha of 'Shehecheyanu' by Kiddush.

Those that have the custom to recite 'Shehecheyanu' by candle lighting, should not say 'Shehecheyanu' by Kiddush. Nevertheless, if listening to Kiddush from their husband or from someone else, there is a debate in the Poskim if one can answer 'Amen' after the Bracha of Shehecheyanu and drink from the cup. The basis of the debate is, that since they were already Yotze Y'dei Chova of 'Shehecheyanu', then answering Amen is considered a Hefsek, which will obligate them to make another Bracha before drinking from the Kiddush, in accordance with Halacha for one who interrupted between the Bracha and the drinking. Yet one can argue that this isn't considered a Hefsek. In practice they should answer Amen.

Candle lighting in the place of eating or in place of sleeping

13. One who eats in one house and sleeps in another house - Lechatchila should light where he eats, and though the Halacha is that a Bracha could be recited when lighting where sleeping as well, nevertheless, nowadays that we have electric light, one should not recite a Bracha if lighting where sleeping, since a Bracha is not made where one only adds light when the purpose of lighting the Neiros is just for adding Shalom Bayis.

Particularly regarding the Neiros of Yom Tov, there is a strong argument that the Takana of lighting candles was not established unless lit in a place of eating. In practice one may recite a Bracha where the lighting is only to advance Shalom Bayis as well [meaning: where one sleeps]. Therefore in case of necessity, he may be lenient to recite a Bracha when lighting where one sleeps as well. Optimally one should eat there a K'zayis of Mezonos [or arrange something necessary for his Yom Tov Se'uda], it is also advisable to darken the room totally before lighting [including closing the shutters and turning off the lights] and only then to turn on the electricity and without any interruption immediately light the Neiros and recite the Bracha, which will consider the Bracha to be on lighting the Neiros as well as on turning on the electric lights.

For those who have the custom to light Neiros on Yom Tov itself and can therefore not turn off the electricity, it is preferable to program the Shabbos-timer so that the electricity should be turned off at the time of the lighting [or at other time when the lights are being used, even for a short period of time].

The time of davening Yom Tov by night

14. On the night of Shavuos, one should begin Maariv only after Tzeis Hakochavim, in order that the days of Sefira will be considered forty-nine full days [Temimos] (משנ"ב סי' תצ"ד סק"א).

Minyanim that usually daven after Tzeis Hakochavim, do not need to delay it more on Shavuos night.

Kavanah by Maariv on Shavuos night

15. If one slept 'Sheinas Keva' (a proper sleep in a bed) permanently on Erev Shavuos, then he should have in mind when reciting the Bracha of 'Ahavas Olam', to be Yotsei 'Birkas hatora', and should learn right after Davening (עי' משנ"ב סי' מ"ז כ"ח).

Simchas Yom Tov

1. There is an obligation to express joy on Yom Tov, and Chazal say (פסחים ק"ט) that nowadays rejoicing can only be expressed by drinking wine, therefore there is an obligation to drink wine on Yom Tov (סי' תקכ"ט ס"א ובה"ל ס"ב ד"ה כיצד). This obligation is on Yom Tov day, and one should observe it even at the night meal.

Regarding the amount of wine; the obligation is to drink an amount that will cause rejoicing (which is not necessarily a Revi'is).

2. Simchas Yom Tov for small children is to be fulfilled by giving them snacks and candies which make them happy. For women, one should buy clothes andor jewelry, according to his financial capability.

3. There may not be an obligation to eat meat on Yom Tov, but nevertheless it is a Mitzva. The main Mitzva is to eat actual meat, but if one does not have this option, then the Mitzva can be fulfilled by eating chicken meat (סי' תקכ"ט ובה"ל שם, חגיגה ח', ביצה י').

4. Regarding Shabbos, it is explained (בפסחים ק"ה, ובשו"ע סי' רע"א ס"ג) that honoring the day of Shabbos is more important than honoring the night, meaning that the food served for the day meal should be of superior quality and taste than the food of the night meal. There is a debate in the Poskim whether this is relevant for Yom Tov as well, and in the Sefer Erchei Tanaim and Amoraim written by one of the Rishonim, under the entry 'Rav Yehoshua Bray D'rav Idi', it is clearly written that honoring the day precedes honoring the night on Yom Tov as well (ראיית מו"ח הגרא"י צוקר, ועי' שו"ת שביבי אש ח"ד סי' ז').

The Halachos for Learning on Yom Tov night, davening Shacharis and Kiddush

Questions & Answers regarding learning on Shavuos night

Q. What is preferable to learn Shavuos by night - Tikun Leil Shavuos or Gemara?

A. There are differences of opinion in the Poskim about this, so whichever way one chooses, he has on whom to rely. (עפ"י חוק יעקב תצ"ד ס"ק א').

Q. A person who is only able to learn for half the night of Shavuos, should he preferably learn the first half or the second one?

A. It is preferable to learn the second half B'ashmoras Ha'boker, and sleep the first half (כנה"ג סי' תצ"ד).

Q. A person that knows that if he remains awake Shavuos night, he will dose off during davening or will not daven properly, should he remain awake?

A. He should sleep a little by night so he could daven properly (פלא יועץ מאמר עצרת וסידור יעב"ץ בסדר ליל חג השבועות).

A Bracha when drinking over a duration of time

1. Regarding the Bracha before and after drinking, for someone who drinks small amounts over a long period of time, one should differentiate between the following two cases:

A. If one drinks each time a whole Revi'is: he should make a Bracha before and after each time. But if he knows that he will drink again within the Shi'ur Ikul/the time it takes to digest, he should not make a Bracha Achronah, and when drinking again he does not need to make a Bracha. (The Shiur of Ikul/digestion regarding drinking is unclear, and in practice we rule that it is close to an hour).

B. If one drinks small amounts, less than a Revi'is each time (which is not enough to make a Bracha of 'Borei Nefashos') or when drinking a hot beverage (which the custom is not to recite a Bracha of 'Borei Nefashos' מ"ב סי' ר"י)): The accepted Minhag עי' מ"ב קפ"ד ס"ק י"ז)) is not to recite a Bracha before drinking again [1] , but rather it is sufficient to recite a Bracha at the beginning of the evening, as long as one stays in the same area and has in mind to drink more (if one exited the building he needs to recite another Bracha, as is the Halacha of Shinui Mokom, and if one does not in mind to drink more, one must recite another Bracha as is the Halacha of He'sech Da'as).

Eating prior to davening

2. Close to the time of Alos Ha'shachar/daybreak [within a half (zmani) hour] one is prohibited from eating bread or any food made from grain that is larger than a K'beitzah. Other foods are allowed until daybreak. For the exact time of Alos Ha'shachar see below paragraph 6.

Birchos Hashachar for one who stays awake the whole night

3. Ashkenazim that did not sleep at all during the night, cannot recite the Brachos of 'Elokay Neshama', 'Hama'avir Sheina' (מ"ב סי' מ"ו ס"ק כ"ד בשם הא"ר), and Birchos Hatorah (סי' מ"ז ס"ק כ"ח), but the custom of Sephardim is to recite all the Brachos [except for the Bracha of 'Al Netilas Yadayim' (שו"ע סי' ד' סי"ג), as will be explained below].

Birchas 'Al Netilas Yadayim': if one uses the bathroom before davening (in a case one cleaned himself while tending to bodily hygiene), then the custom of Ashkenazim is to recite the Bracha of 'Al Netilas Yadayim' and 'Asher Yatzar' (מ"ב שם ס"ק ל'), and the Bracha is made on the washing before davening. Sephardim do not recite the Bracha of 'Al Netilas Yadayim' (פשטות השו"ע שם).

And thus it is possible to be Yotze all the Brachos even if no one present slept at night, and this is by having someone from Bnei Sepharad whose minhag is to recite the Brachos, and this way he can exempt any Ashkenazim with all the Brachos mentioned above that Ashkenazim do not make (The Mishna Brura סי' מ"ו ס"ק כ"ד בשם השע"ת writes that one can be exempted with the Brachos from someone else). And then someone from Bnei Ashkenaz can be Motzie the Sephardim with the Bracha of 'Al Netilas Yadayim'

All other Brachos could be recited as usual.

Bracha on Tzitzis

4. Someone who was wearing Tzitzis the entire night and does not wear a Talis Gadol for davening (for example, Ashkenazi Bachurim) -needs to be Yotze the Bracha from someone else (after the Bracha one should shake his Tzitzis strings), or he can change his Tzitzis and recite a Bracha on the other Tzitzis.

Learning after daybreak, before Birchas Hatorah

5. It is unclear if one must say Birchas Hatorah immediately after Alos Hashachar and if one is prohibited from learning before doing so. In practice it is permitted to continue learning until someone who can be Motzie him recites

the Brachos or until he davens and will be Yotze Y'dei Chova by saying the Bracha of Ahava Rabah, this is because there is no prohibition to learn before Birchas Hatorah rather it is only an obligation to make a Bracha before learning, and since he currently cannot recite a Bracha, then he is allowed to continue learning. Nevertheless, Sephardim who do not need to be exempt by others, should recite the Birchas Hatorah immediately after Alos Hashachar.

Netilas Yadayim at Alos Hashachar [daybreak]

6. The time of Netilas Yadayim is immediately at daybreak. One must immediately get up from his place and wash as soon as this time arrives, but there are many opinions who are lenient in this regard (עי' שו"ע סי' ד' סע' ד'). The time of Alos Hashachar regarding this issue, is 72 minutes before Neitz Ha'chama (not 90 minutes).

Birchas Hashachar for one who slept by day where he did not make a Bracha in the morning

7. Someone who was awake at night and wasn't Yotze Y'dei Chova with Birchas Hashachar by someone else, and afterwards slept during the day, one can argue and say that he can now recite the Birkos Hashachar. (even according to the opinions that the Brachos may only be recited after sleeping at night, the reason being that since he did not sleep at night then his main sleep is that which he is sleeping by day, in which case sleeping by day has the same importance as a proper sleep, and therefore one can make the Bracha of 'Elokay Neshama' and 'Hama'avir Sheina'). In practice it is unclear what should be done.

Kri'as Hatorah on Shavuos

8. The Aseres Ha'dibros is read 'B'taam Elyon' ( בה"ל סי' תצ"ד, ועי' חזקוני פרשת יתרו).

9. Some have the Minhag to stand while the Aseres Ha'dibros are read, and others are careful to sit, and one should follow the local Minhag. Where there is no Minhag, one should not stand (עי' סי' קמ"ו ס"ד, שו"ת הרמב"ם סי' רס"ג, שערי אפרים שער ז' אות ל"ז).

Eating a K'zayis of Mezonos after Kiddush in the morning

10. Those that stay awake on Shavuos night and make Kiddush after davening, should be careful to eat a K'zayis of Mezonos, not including the filling or other additives, so as to keep the Din of Kiddush B'makom Se'uda. This is especially pertinent on Yom Tov of Shavuos when people customarily eat cheese cakes, one should make sure to eat a K'zayis from the dough itself and not from the other parts of the cake (עי' סי' רע"ג ס"ה).

Bracha on other drinks after Kiddush

11. Regarding the Bracha on other drinks for someone who heard Birchas Hagefen by Kiddush or for one who made Kiddush by himself, the Halacha is different if Kiddush was made on wine or grape juice, as will be explained.

When Kiddush is on wine: there are 3 different Dinim

A. For one who made Kiddush and drank a Revi'is: he does not make a Bracha on other drinks , since the Bracha of Hagefen on wine by Kiddush exempts the rest of the drinks since he drank a Revi'is (שו"ע סי' קע"ד).

B. The Halacha for people listening that were Yotze Y'dei Chova by Kiddush but only drank a little and did not drink a Revi'is: The Biur Halacha (שם) is unclear on this, and the root of the uncertainty is whether drinking wine less than a Revi'is exempts all drinks. Therefore, Lechatchila it is proper to exempt other drinks by making a Bracha of Shehakol on some food which needs a Bracha of Shehakol [2] , or he should be Yotze Y'dei Chova by someone else that did not drink any wine at all. If there isn't anyone to be Motzie him and he doesn't have food that its Bracha is Shehakol to exempt the rest of the drinks, he should drink without a Bracha.

C. The Halacha for those listening to the Bracha but did not drink any wine at all: They are obligated to make a Bracha when drinking afterwards. Since they didn't drink from the wine at all, the Bracha of Hagefen that they heard does not exempt the rest of the drinks.

Following this, in a case where one knows that there isn't anyone that will be Motzie him and does not have another Shehakol item with which to exempt the drinks that he wants to drink afterwards, being that [3] it is a Mitzva Min Hamuvchar to taste from the cup of Kiddush (פסחים ק"ו בתוס' ובאו"ח סי' רע"א סעי' י"ד), it needs to be considered whether one should taste from the Kiddush since this will put him into a Safek Brachos Le'hakel, or should we say that it is preferable not to taste from the Kiddush in order not to place himself in a situation of Safek Brachos Le'hakel.

Kiddush on grape juice:

The Din for one who drank a Revi'is and for one who drank less than a Revi'is is similar, and even the one that made the Kiddush and drank a Revi'is it is proper for him Lechatchila to exempt the drinks with other food or he should find someone else to exempt him, since there is a debate in Halacha whether grape juice is considered wine in regards to the Din that wine exempts drinks.

If he doesn't have anyone to be Motzie him and does not have any food to exempt him from the Bracha, then a Bracha is not made on other drinks whether one drank a Revi'is or whether he drank just a little bit, this is following the rule of Safek Brachos Le'hakel.

A person who didn't drink at all from the grape juice should obviously recite a Bracha on other drinks, as explained above.

'Lechem Mishna' when making Kiddush on Mezonos

12. The Kitzur Shulchan Aruch (כלל ע"ז) writes that when one makes Kiddush on Mezonos he should take Lechem Mishna, which is by taking two whole cakes and recite the Bracha of Mezonos on them after Kiddush as one does when eating bread. In practice we do not follow this opinion.

One who forgot Ya'ale Veyavo by the Se'uda on Yom Tov

13. Someone who forgot Ya'ale Veyavo by the Se'udah on Chag Hashavuos: Bnei Ashkenaz bench again, and Bnei Sepharad- do not bench again. Women do not bench again[4].

Regarding that which is mentioned above that Bnei Ashkenaz bench again, attention must be given to the following two conditions:

A. If in the morning after davening one made Kiddush and ate Mezonos it is unclear if one who forgot Ya'ale V'yavo by the main meal should bench again. The reason for this is because the basis of the Din to bench again when forgetting Ya'ale Veyavo in the se'uda, is since there is an obligation to eat a Se'uda on Yom Tov which in turn obligates one to say Ya'ale Veyavo, therefore one must bench again when he forgot to say Ya'ale Veyavo. Being so, when one already ate Mezonos it may be considered that he was already Yotze Y'dei Chova of the Se'uda for the day by eating Mezonos, and therefore the main Se'uda is not obligatory, and in turn there is no obligation to bench again if he forgot to say Ya'ale Veyavo. What to do in practice, see footnote[5]

B. One who did not make Kiddush in the morning: must bench again.

Milk products on Yom Tov of Shavuos

14. Regarding the Minhag of eating milk products on Shavuos, there are different customs, with the common custom being to eat a Milchige meal right after davening Shacharis and after a break, to eat a regular Se'uda of meat. There are those who have the custom to eat the Milchige meal at night without eating meat at all. One should follow his parents' custom.

15. One who does not have a clear Minhag, should eat meat at the night Se'uda, since there is a Mitzva of Simchas Yom Tov by night as well, and should eat milk products in the morning, as above, or one should eat the milk products at the beginning of the night, and make a Hefsek as required according to Halacha, by eating and drinking something else in between ('Kinu'ach Ve'hadacha'), washing the mouth alone is insufficient [6] .

The Bracha on cheese cake

16. The correct Bracha on cheese cakes depends on the way the cake was baked:

A. If the dough is baked together with the cheese: If the dough is tasty, regardless if the dough is thick or thin, one only makes the Bracha of 'Mezonos', since the cheese is secondary to the tasty dough.

B. If the cheese wasn't baked with the dough: If there is a negligible amount of cheese on the dough it is considered irrelevant in regards to the dough and only the Bracha of 'Mezonos' is said, but if there is a large amount of cheese, then one needs to recite both the Bracha of 'Mezonos' and 'Shehakol' (סי' קס"ח במ"ב ס"ק מ"ה וסי' רי"ב ס"ק י"ג).

C. If there is a thin layer of dough on the bottom of the cake and the dough does not have a specially good taste as it is made only in order to hold the cheese, then only a Bracha of 'Shehakol' is said.

D. Cake that is prepared without baking, as what is common nowadays to make unbaked cakes with a layer of biscuits on the bottom of the cake and on it to place the cheese and again a layer of biscuits at the top, which is then placed in the refrigerator or the freezer for a few hours, is considered as one cake (as if it was made by baking) and only a Bracha of Mezonos is said.

E. Regarding a Bracha Achronah - one needs to make sure to eat a K'zayis from the dough within the span of K'dei Achilas Pras, if one did not eat that amount of dough then 'Al Hamichya' is not said, but the dough can be added to the amount of cheese needed to make the Bracha of Borei Nefashos.

Eating cheese cake during the Se'uda

17. One who eats cheese cake during a Se'uda of bread does not recite a Mezonos (עי' בה"ל סי' קס"ח ס"ח ד"ה טעונים). One who wants to be Mehader can make a Bracha of 'Mezonos' on Kariot cereal or Bisli or something similar, and with that he will exempt the cheese cake.

Warming milk products on the 'Electric Plate'

18. If one wants to warm up milk products on the Electric Plate it is proper to be careful to cover it with aluminum foil.

Baking Challos in a Fleishige oven, and eating them with milk

19. It is permitted Lechatchila to bake Pareve Challos in a Fleishige oven (even if used with meat on that day) and eat the challah with milk, as long as they were baked in a Pareve tin (a disposable pan, or on sealed baking paper).

Se'udas Shlishis on yom tov

20. It says in the Shulchan Aruch (סי' תקכ"ט ס"א) that we are not Noheg to eat Se'uda Shlishis on Yom Tov. [The Chazon Ish was Noheg as the opinion of the Rambam (see Tur there) to eat a Se'uda Shlishis on Yom Tov as well]. Preferably one should add another cooked dish of some fruit after the morning meal ( .(משנ"ב שם ס"ק י"ג [7]

'Hakbalas P'nei Rabo' in current times

21. In the Gemara in Masechta Rosh Hashana it is written (ט"ז:) A person is obligated in visit his Rebbi on the Regel (Chag). The Noda B'yehuda writes (תנינא או"ח סי' צ"ד) that this Din is not relevant in current times. However, the Gemara in Mashechta Sukkah (דף י: , כ"ו.) seems to state otherwise [8] . Indeed, the Yaaros D'vash (דרוש י"ב) writes the exact opposite that the main obligation of visiting one's Rebbi is more so after there is no Bais Hamikdash.

The Din of Hakbalas Pnei Robo is only for one's 'Rabo Muvhak' [principle Rebbi that taught him most of his Chochma]. This level is uncommon in our times, since most of our learning is from the Gemara and the Poskim. (A Gadol Hador has a din like a Rabo Muvhak).

Halachos for Yom Tov that falls on Erev Shabbos

The time of eating the Yom Tov Se'uda

1. One should eat the Se'uda of Yom Tov before the tenth hour (סי' תקכ"ט ס"א) if for some reason it was delayed, the Se'uda should be eaten as usual.

Wearing Shabbos clothes on Yom Tov

2. One should not change his Yom Tov clothes to Shabbos clothes at the onset of Shabbos since it is considered a disrespect of Shabbos [since Yom Tov clothes are nicer than Shabbos clothes as it says in Hilchos Yom Tov (סי' תקכ"ט ס"א)]. However, Shabbos clothes could be worn on Shabbos morning.

Lighting candles of Shabbos on Yom Tov

3. Shabbos lights are lit from a lit candle [if it is difficult to pass the fire from a lit candle, one can light them via a match or via another candle, and leave them to extinguish on their own]. The time of lighting is from 'Plag Hamincha' until the time of Kabbalas Shabbos.

4. Some are careful to program the Shabbos clock so that by the time of Hadlakas Neiros of Shabbos [or during other time when the Neiros are being used, even if only for a short period of time] the electricity will be turned off, in order to have usage from the Neiros. Nevertheless, this is not the prevalent custom.

Regarding lighting Neiros Shabbos in the place of sleeping see paragraph 13.

5. Taking out the wick that is left from the candles of Yom Tov in the need of preparing the candles for Shabbos: Although Meikar Hadin it is permitted on Yom Tov to take out the wick even with his hand for the need of lighting Shabbos candles, since it is considered as 'Ochel Nefesh' and Tiltul Muktze is permitted for the need of 'Ochel Nefesh', nevertheless since nowadays electricity is used for lighting, it is unclear if the candle lighting are still considered as 'Ochel Nefesh', and since one removes the wick for the need of Shabbos, there is no clear indication that Tiltul is allowed for this need (עי' ביצה ד.), and therefore one should scoop up the wicks with a spoon or fork. It is recommendable, to just add new oil and wicks to the glasses without removing the old wicks (in consideration to the opinion of the שו"ע הרב סי' ש"ח and the חזו"א סי' מ"ז that removal with a spoon or fork is not considered Tiltul min Hatzad).

Seder Kabbalas Shabbos

6. The accepted Minhag by Ashkenazim is to say 'Mizmor Shir liyom Hashabbos', 'Hashem Moloch', without saying 'Lechu Niranina' or 'Ba'me Madlikin'.

7. The Minhag is to sing 'Shalom Aleichem' on Shabbos night this week [unless one has another Minhag].

Dinei Eiruv Tavshilin

1. One should make sure to cook on Friday- early in the day so that it could still be used for Yom Tov, also regarding all other preparations that are allowed to do on Yom Tov for Shabbos as will be explained, should be done early on in the day (בה"ל ד"ה 'ע"י עירוב' ).

2. In case of necessity one may cook until close to sunset.

3. The Eiruv should be made on Thursday [before lighting the Shabbos candles], and one can be lenient to make it on Wednesday night as well.

4. The Eiruv Tavshilin should Lechatchila me made with an egg [some do it with a choice piece of meat or fish).

5. If someone does not plan to bake on Yom Tov for Shabbos, then it is sufficient to make an Eiruv only with cooked food, e.d. a cooked egg, and should say the Nusach of the Eiruv.

6. Whoever plans to bake, needs to make the Eiruv with a K'zayis of bread too, and Lechatchila with a K'beitza of bread. It is a Hidur Mitzva to use a whole loaf of bread or challah.

7. Lechatchila one should cook the egg L'sheim Eiruv.

8. Someone who doesn't need to cook or do any Melacha from Yom Tov for Shabbos should still make an Eiruv Tavshilin to allow him to light Shabbos candles, but in this case no Bracha is recited.

9. To allow a Bracha to be said when making the Eiruv Tavshilin, one must do a Melacha on Yom Tov for Shabbos, and even a Melacha Derabanan is enough.

In the following cases an Eiruv Tavshilin is made with a Bracha:

A. 1 If one puts a pot with uncooked food on an open or covered fire or on an electric plate and cooks it on Yom Tov for Shabbos.

B. If one puts a pot with uncooked water on an open or covered fire or on an electric plate.

C. If one warms up cooked food on an open fire or on a 'Blech' (not an electric plate).

D. Preparing tea in a Kli Rishon.

In the following cases an Eiruv Tavshilin is made without a Bracha:

A. For lighting candles

B. If one warms up cooked food on an electric plate- whether it contains liquid or it is dry- even if it is already cold.

10. Whoever is being hosted on Shabbos (this is also relevant to a married couple that are being hosted by their parents) has a few options: they can make an Eiruv Tavshilin themselves on Erev Yom Tov without reciting a Bracha, or the Host can be Mezake them the Eiruv Tavshilin by giving it to a neighbor to accept it for them [the neighbor lifts up the Eiruv a Tefach], or the guest can pick up the Eiruv of his host by himself if he arrives before Yom Tov (this option is only applicable where the host did not make the Eiruv yet) which makes him a partner in the Eiruv and then the host will say the Nusach of the Eiruv.

11. Those who are staying in a hotel, fulfill their obligation by the Eiruv Tavshilin that the Mashgiach of the hotel makes. He is Mezakeh the Eiruv for all others by giving it to someone else [as above] to accept it for all the guests.

12. Yeshiva Bachurim should have in mind to rely on the Eiruv Tavshilin made by the management of the Yeshiva, and the one making the Eiruv should hand it to someone else to accept it for each and every one of the Yeshiva Bachurim [where he did not accept it for everyone, we still presume that it to be valid].

13. Under normal circumstances one does not need to be Mezake the Eiruv to others, and all that needs to be done is to say the Bracha and the Nusach of the Eiruv - 'Bihadein Eiruva' etc., and only the Gadol of the city who makes an Eiruv for the residents of the city needs to be Mezake it for them by giving it to someone else to accept it for them, or in a case where a host is Mezake to his guest as above.

14. Lechatchila one should make sure that the Eiruv Tavshilin will be located in the Tchum where the person will be on Yom Tov, therefore if a person travels out of his city, he needs to make the Eiruv Tavshilin in the place where he will be on Yom Tov, or he should take the Eiruv Tavshilin with him.

15. The Eiruv needs to remain intact until after one finished doing the Melachos on Yom Tov for Shabbos and lit Shabbos candles.

16. Lechatchila the Eiruv should be eaten on Shabbos (and not before). Someone who has the custom when making Lechem Mishna to cut both challos - should eat the challah of the Eiruv by the Se'uda of Shabbos night, but someone whose custom is to cut only one challah- should use the Eiruv for the Lechem Mishna for the Se'uda by night and day and eat it by Se'uda Shlishis.

Rolling the Sefer Torah and folding one's Talis on Yom Tov for Shabbos

17. There are three opinions: some say that it is permitted even without an Eiruv Tavshilin. Some say that it is permitted only when an Eiruv Tavshilin was made, and some say that even if an Eiruv Tavshilin was made one is prohibited from preparing it on Yom Tov for Shabbos because an Eiruv Tavshlin only allows the preparation of food (סי' ש"ב מ"ב ס"ק י"ז, סי' תרס"ז מ"ב סק"ה, סי' תקכ"ח מ"ב ס"ק ג').

18. In practice there is place to be lenient if an Eiruv Tavshilin was made, nevertheless, it is proper to be stringent that even if an Eiruv was made not to roll the Sefer Torah on Yom Tov for Shabbos, and not to do any other preparations for Shabbos that are not for preparing food, unless one uses it on Yom Tov itself. This is also regarding rolling the Sefer Torah that if one reads from the Sefer Torah after rolling it, it may be done.

Tidying up the house on Yom Tov for Shabbos

If an Eiruv Tavshilin was made, it is permitted to tidy up the house if there is enough time left in the day to appreciate the orderliness (as explained above paragraph 1) but it is advisable to tidy up the house early enough that it is not evident that it is being done explicitly for Shabbos (as explained in paragraph 17, see also סי' תק"ג מ"ב ס"ק א' ובשעה"צ אות ב').

Washing dishes on Yom Tov for Shabbos

19. The Poskim argue whether washing dishes on Yom Tov for Shabbos is only permitted when an Eiruv Tavshilin was made, or even without an Eiruv. As mentioned above paragraph 1, it is proper to wash the dishes while there is still enough time to use them on Yom Tov.

(The Shulchan Aruch Harav writes that washing dishes is considered a need for the Se'uda, But the Shut Avnei Milu'im (סי' י') rules that it is not considered a need for the Se'uda, and according to the opinion that an Eiruv Tavshilin permits only needs for a Se'uda as mentioned above paragraph 17, it is prohibited to wash dishes altogether on Yom Tov for Shabbos. The accepted practice is to be lenient to wash dishes.)

Removing food from the freezer for Shabbos

It is permitted to remove cooked food from the freezer for Shabbos, but there is a disagreement among the Poskim whether this is only for one who made an Eiruv Tavshilin as above. It would be proper to remove it early enough that one can enjoy it on Yom Tov (as above Hilchos Eiruv Tavshilin paragraph 1).

[1] There is a debate between the Magen Avraham and other Achronim regarding a case when one ate or drank and the time it takes to digest passed, but he still has in mind to continue eating and drinking, whether one must make another Bracha. Le'halacha we accept the opinion that says not to recite another Bracha before eating or drinking, and this is the reasoning behind the Psak written above not to make a Bracha before each drink.

[2] The Bi'ur Halacha (סי' קע"ד ס"ב) writes that one should exempt the drinks by eating sugar, but this not a clear solution since that the Bracha on sugar is Shehakol only because of a Safek [being that there are opinions that hold that the Bracha is Ha'eitz (עי' בה"ל סי' ר"ב סעי' ט"ו) and if one made a Bracha of Ha'eitz on the sugar one does not repeat a Bracha] and therefore it is unclear why to exempt one Safek by another Safek. Therefore, it is ideal to exempt the drinks with a candy/sweet or something similar.

[3] Some hold that by Kiddush of the morning drinking from the Kiddush is M'akeiv.

4 Bnei Sepharad- see שו"ע קפ"ח ס"ו, כה"ח שם ס"ק כ"ד.

Women- see .שו"ת רע"א קמ"א א' If they can wash again and eat bread- it is right to do that.

[5] In practice, Lechatchila it is proper in this case that one should wash his hands again and eat a K'beitza of bread and bench Birchas Hamazon with Ya'ale Veyavo which will exempt him on the first eating as well, thus he will be removing himself from the Safek. If he can't eat more, Mi'Safek he doesn't bench again, since he might have fulfilled the obligation of Se'udas Yom Tov by eating Mezonos. But if the time it takes to digest from when he ate the Mezonos didn't pass yet, he benches again Birkas Hamazon, because the whole reason to exempt him from Birchas Hamazon is because of the Safek maybe he already fulfilled the Mitzva of Se'udas Yom Tov by eating the Mezonos, and according to this he is still obligated in Birchas Hamazon on the Mezonos since he didn't bench on them Birchas Hamazon but only 'Al Hamichya', which makes him obligated in Birkas Hamazon according to any argument.

[6] This is the Mishna Brura's opinion (סי' תצ"ד ס"ק ט"ז) that one is allowed to eat milk and afterwards meat with a break of eating and drinking in middle, but some are stringent (ב"י יו"ד סי' פ"ט עפ"י הזוהר) that Birchas Hamazon must be said in between.

[7] Though on Shabbos one is not Yotze Se'uda Shlishis if eaten before midday (סי' רצ"א ס"ב), on Yom Tov being that Mei'ikar Ha'din there is no obligation to eat, we rely on this opinion (עי' משנ"ב סי' תמ"ד ס"ק ח').

[8] We may answer that though there is no obligation, nevertheless it is a Kiyum Mitzva. (ועי' נתיה"מ סי' ע"ב י"ט, וצ"ע)