Extending a Meal From Friday Into Shabbos

Is there ever an option to begin a meal on Erev Shabbos and then complete that meal on Shabbos? If so, can it be done when Purim falls out on Friday?

This very idea is known as פורס מפה ומקדש discussed in the gemara[1]. The gemara cites a debate between R’ Yehuda and R’ Yosi regarding one who began a meal on Friday, must he end the meal before Shabbos or may he continue eating even after the sun sets. The gemara then cites Shmuel, who says that in this predicament one need not end the meal, rather one covers the table and may then continue the meal as a סעודת שבת by reciting Kiddush. The Rishonim[2] note that by covering the table one demonstrates that all eating is paused until Kiddush is recited and to show that all the subsequent eating is לכבוד שבת. The Poskim discuss פורס מפה- covering with a cloth - what must be covered? While some believe that one must cover the Challah, as is done every Friday night,[3] the more commonly held view[4] is to cover all of the food on the table. By covering all the food on the table when reciting Kiddush, and by then “revealing” the food, one displays that the continuation of the meal is all לכבוד שבת.

While this idea of פורס מפה is codified by the Shulchan Aruch[5], it is fraught with challenges, and as such the Magen Avraham[6] writes that a בעל נפש should avoid this predicament entirely. The first challenge is addressed by the Shulchan Aruch himself: must one make a new המוציא after reciting Kiddush? The meal started with bread on Friday and there should be no need for a second ברכת המוציא, or being that it is forbidden to eat from the moment Shabbos begins until one recites Kiddush, that “break” triggers a new obligation of ברכת המוציא [7]. Being that the Shulchan Aruch presents both opinions without rendering a decision, the Mishna Berura[8] invokes ספק ברכות להקל and one should not say המוציא. Regarding ברכת הגפן the Shulchan Aruch is clear that if one drank wine during the first part of the meal then when reciting Kiddush after פורס מפה, the Kiddush does not include ברכת הגפן. However, the Tur cites two opinions, and the Beis Yosef suggests that the Rambam is of the opinion that a new ברכת הגפן must be said. In fact, the Mishna Berura[9] points out that this is a matter of debate, and as such one should avoid this predicament entirely[10].

Regarding the actual בציעת הפת there may be another hurdle. Assuming the view of the Mishna Berura that the ברכת המוציא is omitted, how can one properly fulfill the obligation of לחם משנה? The Mishna Berura[11] writes that in order to fulfill מצות לחם משנה one must hear the ברכת הלחם said upon the ב' ככרות and then eat from that bread. This is expressed clearly by the Aruch Hashulchan[12] as well, as he advocates for all members of the family to be seated and attentive when the בעל הבית says ברכת המוציא on the לחם משנה, it is only because one is יוצא with the ברכת המוציא can they fulfill their obligation of לחם משנה [13]. R’ Shlomo Zalman Auerbach[14] asks that when one is פורס מפה ומקדש and doesn’t make a ברכת המוציא, how then can all those gathered around the table fulfill their obligation? He explains that in a normal setting it is through the ברכת המוציא that all those around fulfill their individual obligation, but in this situation where there is no ברכת המוציא (in accordance with the Mishna Berura) in what way do all those around the table fulfill their obligation of לחם משנה? He suggests that in an instance where there is no ברכת הלחם perhaps one can satisfy their obligation by merely eating from the לחם משנה. But it is certainly arguable that every individual would need their own לחם משנה in order to fulfill their obligation.[15]

When discussing the proper protocol of a Seudas Purim on Friday, the Magen Avraham does mention the פורס מפה ומקדש option. He notes the challenge regarding the recitation of רצה and/or על הנסים [16]. Thus, while theoretically possible, פורס מפה does present numerous halachic challenges and thus it is best to avoid it entirely, and a Friday Purim Seudah should be eaten earlier on Friday.[17]

[1] Pesachim 100a

[2] Meiri, Ri Mi’Luniel Pesachim 100a

[3] Magen Avraham 271:7

[4] Levush 271:4

[5] 271:4

[6] 271:10

[7] See Taz 4

[8] 271:18

[9] 21

[10] Sha’ar Hatziun 25

[11] 274:2

[12] 274:4

[13] There is a dissenting view expressed by the Aishel Avraham (Butchatch 274:1) who defends those who recite their own ברכת הלחם after receiving a piece of bread from the בוצע. Apparently, the fulfillment of לחם משנה is not tethered to the ברכת הלחם. In fact, this may be the view of R’ Chaim Soloveitchik (see Teshuvos V’Hanhagos 1:259) as well.

[14] Teshuvos Minchas Shlomo 2:14

[15] Interestingly, R’ Shlomo Kluger (HaElef Lecha Shlomo 113) asserts that in this situation there is no need for לחם משנה altogether, but most Poskim assume otherwise (see Aruch Hashulchan 271:13).

[16] See Meiri Kesubos 7b who had the custom to do פורס מפה on Friday Purim, and Teshuvos Maharil (56) who discourages such a practice.

[17] See Rabbi’s Respona Moadim pg. 194