Halacha Orach Chaim 232

Someone began eating after the time he is not permitted to. Now what? The Halacha is that he may continue until close to Mincha Ketana. However, it would seem that all agree one should not do any of these activities from Mincha Ketana and on.

The Mechaber brings a solution that will allow eating after the time for Mincha has come. If the community has an appointed person that makes the rounds to remind everyone to Daven, the Chachomim would allow activities even after the time for Mincha has begun. Since we do not have this, it would seem that eating after Mincha Gedola and certainly Mincha Ketana would be forbidden. A solution brought among the Poskim is to set an alarm as a reminder, or appoint someone to remind you.

The Aruch Hashulchan tries to justify why many people are not careful with this Halacha. He writes, that most people have a set Minyan where they Daven daily. Because of this, we have less reason to be concerned with working or eating after the time one may Daven. However this reasoning is hard to understand, as we must assume there was a set time to Daven in the times of Chazal as well.

Halacha Orach Chaim 232

The Mishna teaches that one cannot eat, taking a haircut, go to the Merchatz, or do leather work close to the time of Davening Mincha.

The Buyur Halacha brings a discussion among the Achronim if this Halacha applies to other activities as well. There are two basic opinions. According to the first opinion, the Halacha applies specifically to these activities. The reason is because these activities tend to get prolonged in unexpected ways, and they generally must be completed in one sitting. According to the second opinion, it would be forbidden to start other activities as well, and these are just used as examples. In conclusion, the Chofetz Chaim writes that one may rely on the first opinion when necessary.

A modern day barber does not contend with sharpening scissors like they did many years ago. Because of this, Ketzos Hashulchan rules that it would be permissible to take a haircut after Mincha Gedola. Although we do not flippantly decide rules no longer apply when we feel they are unnecessary, there is a source for this in the Mishna Berura. The Mishna Berura writes that a haircut would be permissible if the barber has more than one set of scissors. This is because the barber will not need to interrupt the haircut in order to sharpen the scissors, as he can continue with a different pair, if necessary. Since barbers do not need to sharpen scissors like they used to, there is reason to permit a haircut after Mincha Gedola.

Halacha Orach Chaim 232

The Mishna in Shabbos states that one is not permitted to eat, get a haircut or go to the leather maker before the time to Daven Mincha.

There are two different times called Mincha. Mincha Gedola is the beginning time for davening. This is at six and one half hours into the day. There is also Mincha Ketanah which is nine and one half hours into the day. The Gemara tells us that this Halacha applies even by Mincha Gedola. The reason for this is because we are afraid one will get caught up in these activities, and miss the proper time for Davening.

There is a discussion what the Mishna means when it says eating is forbidden before the time of Mincha Gedola. According to one opinion it means that one may not eat a large meal. According to the second opinion one may not even eat a small meal. The Bais Yosef rules like the second opinion, and would forbid a small meal The Rama rules like the first opinion, and permits a small meal, but forbid a big meal.

The definition of a big meal is the likes of a wedding. The accepted Halacha is to refrain from eating a meal only similar to a wedding meal at Mincha Gedola. Based on this, if someone attends a Sunday afternoon wedding, it would be necessary to Daven Mincha before beginning to eat the meal.

Halacha Orach Chaim 231

A person should try and avoid sleeping during the daytime hours. If necessary one can sleep what the Gemara qualifies as the length of a nap taken by a horse. There is a difference of opinion how this is translated in practice. The Biyur Halacha in Simun 4 brings three opinions. They are: three hours, half hour and three minutes.

It is prudent that one concentrate all action for the sake of heaven. This includes all pleasurable physical activities and deeds. With this attitude one can sanctify the mundane, which, essentially is our primary obligation.

When eating and drinking, one should focus one doing this to have strength for serving Hashem. When engaging in earning a livelihood, the intent should be to support ones family and to have money to give to charity. When relaxing, one should concentrate on regrouping in order to improve on the service of Hashem.

When talking with Torah leaders, one should not view himself as an honorable individual; rather the intent should be to learn from their actions. Someone that does not do this is essentially making the sanctified mundane rather than making the mundane holy. Just as it is easy to do mundane activities with the wrong intentions, it is easy to do Mitzvos and learn Torah with the wrong intentions.

One should not desire children for honor; rather the desire should be to have children so they can serve Hashem. Even when discussing mundane matters, one should try and bring sanctity to it, by intending to bring joy to others, or to strengthen the service of Hashem through it.

In Simun 155 we touched upon the discussion regarding the obligation to support oneself in comparison to spending time learning uninterrupted. The primary goal is that all our actions should be for the sake of heaven.