By: Rabbi Ari Enkin

Is the Status of a Meal Determined by When the Meal Begins or When it Ends?

In OC 188:10, the Shulchan Aruch writes: “One who was still eating when Shabbat concluded should mention Shabbat in the Birkat Hamazon since the determining factor is the start of the meal. This is true for Rosh Chodesh, Purim, and Chanuka.”

On the other hand, in OC 271:6, the Shulchan Aruch writes: “[If one concluded a meal as Shabbat began] one must mention Shabbat in the Birkat Hamazon.” This seems to imply that the determining factor is the end of the meal.

[Indeed, in OC 271:6 the Rema notes that this contradicts what the Shulchan Aruch wrote previously. The Rema again asserts that the determining factor of a meal is when it began and therefore one does not mention Shabbat in the Birkat Hamazon in such an instance.]

Additionally, regarding a Purim meal which extends into the night, the Shulchan Aruch writes in OC 695:3: “If one’s meal began during the day and continued into the night, one recites “al hanissim” in the Birkat Hamazon since the start of the meal is the determining factor. And some say that one should not recite it.”

This seems to imply that the Shulchan Aruch is truly of the opinion that the start of the meal is the determining factor and that one should indeed recite “al hanissim” in this instance. This is based on the general rule that when the Shulchan Aruch makes one ruling, and then quotes another ruling with the introduction of “And some say”, he is inclined towards the first ruling. Indeed, the Rema writes that the first opinion is to be followed.

How do we reconcile these contradictions?

Some suggest that the Shulchan Aruch was truly unsure whether the status of a meal is determined by when it begins or when it ends. As such, the Shulchan Aruch essentially rules that one should always include all possible insertions into the Birkat Hamazon, since there is no harm in including an unnecessary insertion. (Magen Avraham 271:14).

Normative Ashkenazi practice is to consider the beginning of the meal the determining factor. As such, one who began a meal on Rosh Chodesh and concludes the meal after nightfall, should include ya’aleh v’yavo in the Birkat Hamazon (OC 188:10; Mishna Berura 188:34; Shevet Halevi 14:18).

It would be remiss, however, not to mention the major and frequently re-occurring halachic controversy of what to do in the event that one’s seudat shlishit continues into Rosh Chodesh.

According to the Taz (OC 188:7) one should recite both retzei and ya’aleh v’yavo in the Birkat Hamazon. Although this seems to be self-contradictory (for it is simply not both Shabbat and Rosh Chodesh) many authorities are not bothered by this. (Be’er Moshe 1:5).

According to the Magen Avraham (188:18), if bread was eaten after nightfall, then only ya’aleh v’yavo should be recited. All authorities agree, however, that one should avoid eating bread after sunset, and certainly after nightfall, in which case one would only include retzei in the Birkat Hamazon. (Shulchan Aruch Harav 188:17; Mishna Berura 188:33; Shemirat Shabbat K’hilchata 17 note 35, 57 note 46).

In my humble opinion, I beleive that only retzei should be recited since omitting ya’aleh v’yavo on Rosh Chodesh does not invalidate the Birkat Hamazon. So too, one’s intention was to partake of a Shabbat meal, not a Rosh Chodesh one.