Since the Torah comes to perfect two worlds, both the spiritual and the material, the joy of the holiday must also spread to the material world by means of eating and drinking. This is the complete tikun (perfection), which encompasses both the soul and body, thus revealing that there is nothing either detached or distant from God Almighty. There are deep and hidden meanings in the body and its sensations, and only when they unite with the soul are we able to understand them. Therefore, the most complete attachment to God includes both the soul and the body, as will be the case after techiyat ha’meytim (the resurrection of the dead), when the soul will return to the body, and Godliness will be revealed completely in all levels.
Laws of Preparing from Shabbat to Yom Tov that Falls on Motzei Shabbat
Consequently, it is forbidden to wash dirty dishes from Shabbat to use on Yom Tov; only after Shabbat has departed can they be washed in order use them on Yom Tov. It is also forbidden to clean the table on Shabbat in honor of the holiday, but the table can be cleaned so that it is tidy on Shabbat, even though this will be beneficial for the holiday.
There is disagreement among the poskim (Jewish law arbiters) concerning removing foods from the freezer on Shabbat for the evening meal on Yom Tov. In practice, b’sha’at ha’dachak (times of extreme need), when waiting for Shabbat to depart will cause anguish and a significant delay in the Yom Tov meal, it is permissible to take frozen food out of the freezer on Shabbat. However, without a tzorech gadol (great need), one should be machmir (stringent) not to take food out of the freezer for the holiday on Shabbat.
When to Eat Seudah Shlisheet
Sleeping on Shabbat ahead of Shavuot
Candle Lighting
Since it is prohibited to light a new fire on Yom Tov, one must prepare before Shabbat a candle that will burn for more than twenty-four hours, from which one can light the Yom Tov candles. If one did not prepare such a candle, he should transfer fire from one of his neighbor’s candles to light the Yom Tov candles.
Showering
Furthermore, one should remember not to brush their hair, because brushing sheds hair, which is a Torah prohibition.
Even a person who remained awake all night recites Birkot HaShachar (the Morning Blessings), because Birkot HaShachar were fixed as prayers of gratitude for the general pleasures which are constantly renewed every day for human beings, therefore, even if one does not receive personal gratification from a particular aspect – he recites a blessing over it. However, there are different customs concerning the number of blessings.
In regards to nitilat yadayim (washing the hands), it is agreed that one should wash his hands before morning prayers, however, the poskim were divided on whether to recite a blessing over this washing or not. According to the Ashkenazi custom, it is best is to relieve oneself before prayer, and to touch one of the covered areas of one’s body which had become a bit sweaty since one’s last bathing, and thus, he is obligated to wash his hands with a blessing. However according to Sephardic custom, in any case, one does not recite a blessing over this washing of the hands.
t is agreed that if one slept during the previous day for at least half an hour, he recites Birkot Ha’Torah (Blessings over the Torah) in the morning. If one did not sleep at all during the day, according to the majority of poskim he recites Birkot Ha’Torah, but since there are a few authorities who hold that one should not recite the blessings, l’chatchila (ideally), it is good to hear the blessings recited by someone who slept, and have kavana (intention) to fulfill his obligation by hearing them.
Some poskim say that only a person who slept can recite these blessings, and therefore it is proper to hear them from someone who actually did sleep, and have kavana to fulfill his obligation. When there is no one to recite the blessings, according to most authorities, one should recite the blessings himself, and this is the custom of all Sephardim, and some Ashkenazim. There are other Ashkenazim whose custom is to be machmir (stringent), and due to the safek (doubt), recite the blessings without shem and malchut (“Hashem Elokenu Melech Ha’olam). An Ashkenazi who does not know what his custom is may act according to the custom of the majority of Israel, and recite all the blessings himself.
According to the custom of the majority, those who remain awake all night recite all Birkot Ha’Shachar and Birkot Ha’Torah. The mehadrin (those who embellish the observance of mitzvoth), when able, fulfill the obligation of Birkat Ha’Torah and the blessings "Alokei Neshama" and "Ha’Ma’avir Sheyna" by hearing them from someone who slept at night.
According to halakha, Birkot Ha’Shachar and Birkot Ha’Torah are recited close to the morning prayers. And according to kabala, Birkot Ha’Shachar are recited after chatzot ha’layla (midnight), and Birkot Ha’Torah after amud ha’shachar (dawn).
During the night, one may eat and drink without limitation. However, from half an hour before amud ha’shachar, it is forbidden to eat a seudah (a meal), lest one get over-involved in his meal. This includes the prohibition of eating bread or cakes whose size is equal to or greater than a beitza (an egg), however, one may eat without keviyut seudah (setting a meal) fruits and vegetables and cooked mezanot foods without limitations. From amud ha’shachar, it is forbidden to eat anything or to drink coffee or juice, and even one who had started eating or drinking beforehand - should stop. One is allowed to drink only water after amud ha’shachar.
“When I made aliyah (immigrated) from America”, Rebbetzin Levinger told my wife, “I thought I had lost the zechut (merit) to be one of the pioneers taking part in the mitzvah of building the state, and then, after the Six Day War, Rabbi Moshe said to me: ‘Here, now you also have a chance to be a pioneer’.”
After they began settling Hevron, Rabbi Moshe would travel from city to city, from one high school to another, and in every place he spoke and taught about the importance of Torat Eretz Israel, and called to join the settlement enterprise. One of those who answered his call was a young woman, Tzipporah from Rechovot, who came to Hevron, married Menachem Livni, and established a house resplendent with chesed (kindness and charity) in Kiryat Arba. A few days ago, at the age of 63, she died from a malignant disease, leaving behind a wonderful family, which already numbers 45 people. Six children have already married, and their families are spread throughout Judea and Samaria.