454 —אכילה לפני עמוד השחר, מנהג הספרדים באמירת מזמור שיר פעמיים בליל שבת

B"H, 22 Shevat, 5709.

Haraha"ch vavav"ch iy"a nu"m etc. Mohar"a

Shalom u'Vrachah!

In response to your questions from some time ago—my reply was delayed due to various preoccupations; please accept my apologies:

a) Question: In what is written in Igeres HaTeshuvah by the Alter Rebbe, chapter 3: "And one may also eat a little about three hours before dawn." You ask: but it is forbidden to eat before dawn, as stated in Ba'er Heitev on Shulchan Aruch Orach Chaim 581:12 based on the Zohar and the teachings of the Arizal.

Answer: Regarding eating before dawn, there are three types of prohibitions: a) The prohibition of eating before Shacharis prayer, which is based on "Do not eat over the blood" (Berachos 10b). This is discussed in Shulchan Aruch Orach Chaim 89. The time for this prohibition begins when the time for prayer arrives—that is, at dawn—not earlier, as is evident from the Gemara there. This is also explicit in Shulchan Aruch there and in the Alter Rebbe's Shulchan Aruch. Therefore, this does not relate to what is written in Igeres HaTeshuvah.

b) If one is fasting that day, he may eat and drink until dawn; however, if he sleeps a set sleep, it becomes forbidden. This is discussed in Shulchan Aruch Orach Chaim 564. However, if he made a condition beforehand—most authorities permit eating even after sleeping, as ruled in Shulchan Aruch there.

c) The prohibition of adding strength to the sitra achra (the other side), as elaborated in Zohar II (215b). During the prohibited time—for all opinions—this prohibition applies from when the time for prayer arrives (as above). According to all opinions, it does not apply before dawn if one has not yet slept or has only slept less than a brief nap (as explained in Zohar there: "and thus tastes a taste of death"). But if one slept and arose from midnight onward—some say it is forbidden even before dawn (see Magen Avraham OC 89:14 and sources from R. Chaim Vital; see Ohr HaChamah on Zohar there). Others permit it since this prohibition begins only at prayer time (see Shut Sheiv Moshe OC 6 and other sources). Even according to those who prohibit it, it is permitted if done for health reasons or similar needs.

The Alter Rebbe explains in Igeres HaTeshuvah that if one makes a condition beforehand, then the day counts as a fast even if he eats at night; he does not rule regarding the Zohar's prohibition according to any specific opinion. However, even according to those who prohibit it, there are several cases where it would be permitted—as explained above—and this is what Igeres HaTeshuvah addresses.

Note: a) The Alter Rebbe's opinion seems inclined toward leniency since in his Shulchan Aruch OC 89:5—even though he brings Magen Avraham's view regarding eating without arrogance—he does not cite Magen Avraham's stringency forbidding eating from midnight onward. Although it's not exactly comparable since this constitutes an entirely new law.

b) Regarding why Igeres HaTeshuvah requires stopping three hours before dawn—this requires further study and explanation. In Eshel Avraham (by R. Tzvi Hirsch of Botoshan), OC 89 (new edition), he holds that it is forbidden to eat before dawn only if one remains awake until prayer time; but if one goes back to sleep again before dawn—the law differs.

* * *

If one seeks a source or reason for the custom among Sephardic congregations in Brooklyn to recite Mizmor Shir L'Yom HaShabbat twice on Friday night:

Answer: This custom also exists at Tzlachah U'Mazal synagogue and Kahal Chassidim Beit El synagogue in Jerusalem, as well as at Maharal's synagogue in Prague (see similarly in Nerot Shabbat journal published in Eretz HaKodesh booklet pp. 73-74; see Sefer Eretz Chaim by R. Chaim Sitrin—Jerusalem 1908—which I do not have access to).

As for its reason and connection specifically with Sephardim—it can be said: The Beis Yosef and Shulchan Aruch OC end of siman 261 rule that saying this psalm marks acceptance of additional sanctity of Shabbat and prohibits work thereafter. However, in these countries people continue working afterward because originally when they began saying this psalm they did not intend to accept extra sanctity until reciting Barechu (see commentaries on Shulchan Aruch and Alter Rebbe's Shulchan Aruch). But Sephardim who follow Beis Yosef's rulings wanted to maintain his custom here too; since many synagogues already had the practice of continuing work after reciting this psalm—they established saying it a second time specifically to prohibit work thereafter.

Note: It is known that according to the teachings of the Arizal (Sha'ar HaKavanos), from Mizmor LeDavid Havu... until Orech Yamim should be said once outdoors and once indoors.

With blessings for all good things,
Rabbi Menachem Schneerson

Summary

The letter clarifies halachic details about eating before dawn and highlights how customs can develop based on differing community practices or intentions—especially regarding repeating prayers like Mizmor Shir L'Yom HaShabbat among Sephardic congregations.