Breslov Eikh Shehu: Breslov Customs and Practices: Inyanei Shabbos, Part II

Painting by Elena Kotliarker

Breslov Eikh Shehu: Breslov Customs and Practices

Inyanei Shabbos, Part II

Compiled and annotated by Dovid Sears and Dovid Zeitlin (work in progress). We are grateful to Rabbi Dovid Shapiro for his ongoing contribution to this project.

This collection of minhagim includes many personal minhagim of Rabbi Gedaliah Aharon Kenig, zal, founder of the Tsfas Breslov community, and those of his son Reb Elazar Mordechai Kenig, shlit”a. Other Breslov leaders may differ in their personal minhagim. Those minhagim that do not come from the Rebbe or Reb Noson should not be taken as obligatory, but only as good practices for those who wish to follow them.

Shabbos Kodesh

Shabbos Evening Prayers: Reb Levi Yitzchak Bender stated that in Uman, the Breslover Chassidim would begin to recite “Hodu” (Psalm 107, according to the takanah of the Baal Shem Tov followed by all Chassidim) prior to Minchah, one hour before sundown.

(Si’ach Sarfei Kodesh IV, 206. Re. the minhag of the Baal Shem Tov, see Rabbi Menachem Nachum of Chernobyl, Ma’or Einayim, Beshalach; also cf. Siddur ARI-Rav Shabsai, Siddur Tefilah Yesharim-Berditchev, Siddur ha-Rav Baal ha-Tanya, et al.)

*

Reb Gedaliah also wanted his talmidim to begin Minchah long before the shki’ah, and to daven at length. However, for various reasons this did not prove feasible. In the Tsfas community, the shaliach tzibbur begins “Hodu” approximately thirty minutes before sundown. This is the most widely observed time of candle lighting in Eretz Yisrael.

*

If for some reason, one davens “Hodu” and Minchah with an early minyan, and then goes to shul in time to recite “Hodu” with the later minyan, one should recite “Hodu” a second time.

(Heard from Reb Avraham Hans, who heard from Rabbi Chaim Man. An example of this would be on Erev Shabbos Chanukah, when many people daven an early Minchah, go home to light the Chanukah candles, and then return to shul.)

*

In Uman, it was customary to recite “Pasach Eliyahu” (from the Hakdamah to the Tikkuney Zohar), followed by “Yedid Nefesh” and korbonos prior to Minchah on Erev Shabbos. Reb Gedaliah related that in the Old City and Katamon neighborhoods of Yerushalayim, the Breslover Chassidim used to recite “Pasach Eliyahu” with the same hislahavus as “Hodu.” Later the minhag changed, and “Pasach Eliyahu” was omitted altogether in the Me’ah She’arim Breslov community. However, it is still the minhag in the Tsfas Breslov kehillah to say it.

(Although in general the minhag to recite “Pasach Eliyahu” has fallen into disuse, a few other Chassidic groups also say “Pasach Eliyahu” prior to Minchah on Erev Shabbos, including Chabad, Karlin-Stolin, and Slonim.)

*

In previous generations, Breslover Chassidim and other Ukrainian and Russian Chassidim did not sing “Lekha Dodi” in Kabbalas Shabbos, “E-l Adon” in Shacharis, and during Hallel. However, today the common custom is to sing these parts of davenning. It seems that the Breslover Chassidim of Poland introduced this practice during the mid-20th century, after Stalin put an end to the Breslov community in Uman.

(See Si’ach Sarfei Kodesh IV, 207)

*

Reb Gedaliah used to stand for the entire “Lekha Dodi.”

*

It is not our custom to declare “Bo’u ve-neitzei likras kallah…” prior to reciting “Havu LaShem” before Lekho Dodi, as in some Chassidic communities.

(Heard from Rabbi Nachman Burshteyn and Rabbi Elazar Mordechai Kenig)

*

According to Nusach Sefard, one recites the portion of the Zohar known as “Ki-gavna” (Terumah, 135a) prior to “Borkhu,” instead of the mishnayos of “Bameh madlikin,” according to Nusach Ashkenaz. However, some individuals recite both texts.

(The minhag of reciting “Ki-gavna” was popularized by the Chassidim, but preceded the Baal Shem Tov. The first printed version appears in Rabbi Asher of Brod’s Siddur ARI, published in 1788, but distributed in ms. considerably earlier. It is also mentioned by Rabbi Ephraim Zalman Margolios, Matteh Ephraim 582:2, et passim. Some say that the custom originated with the kabbalists of the Brody Kloyz. Rabbi Avraham Dovid Wahrman of Butchatch, who was a contemporary of Reb Noson, mentions it as an already established practice in Eishel Avraham, Hilkhos Kaddish, 132:2, hagahah.)

*

Reb Levi Yitzchak Bender stated that in the “Hashkiveinu” prayer on Friday night, it is the Breslover minhag to say “u-f’ros aleinu sukkas rachamim vi-chaim vi-sholom,” without previously saying “sukkas shelomekha.”

(Si’ach Sarfei Kodesh IV, 208.)

*

Throughout the Ukraine, “Mizmor le-Dovid” and “Borkhu” were not said on Friday night at the end of Ma’ariv.

(Heard from Rabbi Pinchos Moshe Twersky, son of the Skvirer Rebbe of Borough Park)

*

However, most Breslover communities do so today.

*

Reb Levi Yitzchok Bender stated that the nusach of “Sab’einu” sung during the rikkud after Ma’ariv on Shabbos evening is: “ve-hanchileinu . . . be-ahavah u-vi-ratzon Shabbas kodshekho.” That is, the word “Shabbos” should be pronounced “Shabbas” with a patach under the letter beis, not a kametz.

(Si’ach Sarfei Kodesh, VI, 507)

*

Rabbi Nachman Burshteyn remembered that Reb Avraham Sternhartz did the same, both by the singing of “Sab’einu” and by Kiddush. He explained that this is a matter of dikduk—i.e., the word “Shabbas” is connected to “kodshekho.”

*

Rabbi Ya’akov Melamed (Kalmanovitch) told Rabbi Nachman Burshteyn, “Es is doh a svora az ‘Sab’einu’ is fun Rebb’n . . . Some claim that [the niggun we sing for] ‘Sab’einu’ comes from the Rebbe.” The second half of the niggun was not sung in Uman, but was added in more recent times. In Katamon they used to sing this second niggun on Motza’ei Shabbos. In Me’ah She’arim they sang it on Friday night.

(Heard from Rabbi Nachman Burshteyn)

*

In Yerushalayim after Ma’ariv on every Friday night some have the custom of singing seven songs during the rikkud, beginning with “Bar Yochai.” However, most of the olam does not do so.

(Heard from Rabbi Nachman Burshteyn)

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The seven niggunim are: Sab’einu, Bar Yochai, a few stanzas from Rabbi Yitzchok Breiter’s “Chiddush kimoso,” and four rikkudim (dance tunes) without words, the last of which is attributed to Rabbi Dov Ber, the Maggid of Mezeritch.

(These seven melodies may be heard on the first Breslov Research Institute CD, Azamer Bish’vochin: Leyl Shabbos, vol. I, arranged and produced by Ben Zion Solomon.)

*

Reb Avraham Shimon Burshteyn seemed to remember that Rabbi Avraham Ya’akov Goldreich introduced this custom. Reb Hirsh Leib Lippel, Reb Shmuel Shapiro, Reb Nachman Shosek, and the other ovdim in Katamon and Me’ah She’arim used to sing them. However, Reb Avraham Sternhartz did not approve of this hanhagah, or of lingering in the shul for any reason after Ma’ariv on Shabbos evening. Rather, he felt that one should go home without unnecessary delay and recite Kiddush for one’s family.

(Heard from Rabbi Nachman Burshteyn)

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The minhag of singing “Bar Yochai” was imported from Tsfas-Meron. However, the original minhag was to dance after “ki-gavna,” not after Ma’ariv.

(Heard from Rabbi Nachman Burshteyn)

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Reb Levi Yitzchok Bender said that in Uman, Reb Avraham b’Reb Nachman did not approve of dancing at length after Ma’ariv on Friday night. He used to say, “Gleich nokh’n davennen, darf men geyn gleich makhen Kiddush, bli hafsakah . . . Right after davenning, one should go straight home and make Kiddush, without any interruption.”

(Heard from Rabbi Nachman Burshteyn)

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Reb Avraham Shimon Burshteyn heard from his grandfather, Rabbi Moshe Burshteyn, that Reb Avraham Sternhartz similarly used to say, “De malakhim varten, der shtib vart … The angels are waiting, the household is waiting!”

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Therefore, in the Ohr Avraham shul they only sing “Sab’einu” plus the second part of the niggun after davenning on Friday night.

(Heard from Rabbi Avraham Shimon Burshteyn)

*

This is the minhag in the Borough Park Breslov Shtiebel, as well.

Shabbos Evening Meal

Reb Gedaliah was particular that the women sit to the left of the baal ha-bayis, and the men to the right. This evidently reflects kabbalistic principles.

(Heard from Rabbi Yisrael Davis)

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In Reb Gedaliah’s home, the children would each kiss the hand of their mother and father, and wish them “a guht Shabbos” (or “Shabbat shalom”). Then Reb Gedaliah would bless each child with Birkhas Kohanim, extending his right hand but not his left.

(See Rabbi Chaim Vital, Sha’ar ha-Kavannos, Inyan Arvis Leyl Shabbos, Drush 2 [Ashlag ed. 73a-74b]; also cf. Ben Ish Chai: Halakhos II, Bereishis 29, that children should kiss the hands of both parents. Reb Gedaliah no longer touched his daughters after they reached the age of puberty and became niddos. Thus, they no longer kissed their father’s hand after reaching approximately the age of bas mitzvah. However, Reb Elazar cautioned that a father should not be so machmir on himself if there is a danger that his daughter will take this as a sign of rejection. It is more important that family dynamics reflect affection and love.)

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After this, he would recite the berakhah “Borei atzei besamim” and smell fragrant myrtles from two bundles in one container.

(Magen Avraham, Orach Chaim  262, in the name of the Arizal; Rabbi Chaim Vital, Pri Eytz Chayyim, Sha’ar ha-Shabbos, 14; et al. Re. the origin of the custom of smelling two bundles of hadassim, see Shabbos 33b. Reb Noson mentions it in Likutey Halakhos, Dalet Minim 2:4; ibid. Ma’achaley Aku”M 2:1, 11. Where hadassim are unavailable, other spices may be substituted; see Likutey MaHaRiYCH, vol. II, Seder Hanhagos Leyl Shabbos, p. 248. In this case, the berakhah would be “Borei minei besamim.” When the hadassim are dry, this may be preferable; see RaMA, Orach Chaim 297:11. At times, when for some reason the hadassim were not in separate bundles, Reb Elazar would hold a number of them in each hand and squeeze them before reciting the berakhah and smelling them.)

*

Then he would chant Shalom Aleikhem, followed by Yehei Rava, and Ribbon Kol ha-Olamim; however, he omitted the tefillah that begins “Modeh ani lifanekha.” (Although Reb Noson mentions it and many Breslovers recite it, Reb Gedaliah did not, due to a question about the origin of this prayer.) He sang Eishes Chayil to the well-known melody that the Rebbe received from his uncle, Reb Borukh of Medzhibuzh.

(The entire Friday evening seder ha-shulchan may be heard on the Breslov Center website, as chanted and sung by Rabbi Ephraim Kenig; see links on the sidebar. As for Reb Gedaliah’s question about the prayer after “Ribbon Kol ha-Olamim,” this may reflect the view of Rabbi Yaakov Emden in his Siddur, which was a favorite sefer of Reb Gedaliah.)

*

Reb Gedaliah would sit for the singing of Shalom Aleikhem and Eishes Chayil. However he stood for Kiddush, following the view of the Zohar and Arizal. (All Chassidim stand for the evening Kiddush on both Shabbos and Yom Tov because Kiddush is an act of eidus, giving testimony that Hashem created heaven and earth.)

(Likutey MaHaRiYCH, Hanhagos Leyl Shabbos: Seder Kiddush, Vol. II, p. 360, in the name of the Arizal and the SheLaH Hakadosh)

*

In Reb Gedaliah’s home, everyone would read the Friday night section of the Zohar found in many zemiros books. This was done after the singing of “Eishes Chayil,” and before Kiddush. He would ask one of his young sons to read aloud, while everyone else followed along quietly. However, at the other two Shabbos meals, each person would read the ma’amorey ha-Zohar privately. 

*

Some Chassidim do not recite Kiddush between 6:00-7:00 PM. However, this was never the prevailing minhag in Eretz Yisrael, and most members of the Breslov communities of Yerushalayim and Tsfas do not concern themselves about this.

(Heard from Rabbi Yitzchak Kenig. See Likutey MaHaRiYCH, Sefer Kiddush vi-Leyl Shabbos, s.v. vi-ayyen ode bi-Magen Avraham, Vol. II, p. 357; this minhag is also brought by Rabbi Yechiel Michel Epstein, Kitzur SHeLaH, Masekhes Shabbos: Diney Se’udas Laylah [Ashdod 1998 ed. p. 207] citing Olas Tamid 291, et al. I once saw in Erkhey Yehoshua that the Manistritcher Chassidim, who also lived in Uman, did not make Kiddush during this hour. However, the Skolye Rebbes, who are descendents of the Baal Shem Tov through his grandson Reb Borukh of Medzhibuzh, were not makpid about this; see Adir Bamarom-Minhagey Skolye, ad loc.)

*

Reb Gedaliah recited the Friday night Kiddush over a glass containing the volume three revi’is’n (approx. 12-14 oz.) of wine. The glass containing the remainder of this wine would be covered and put away, in order to be used for Havdalah the following night. Reb Gedaliah was particular about this custom, and if at the conclusion of Shabbos he was no longer was near his home (or wherever he recited Kiddush on Friday night), he would nevertheless return there to recite Havdalah over the saved wine.

(Heard from Rabbi Moshe Grinberger. I have been told that this is based on Pirkey Rabbi Eliezer, but have not succeeded in finding the source.)

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Rabbi Aharon Waxler remembered some further details about Reb Gedaliah’s minhag involving the Kiddush wine. Reb Gedaliah once told Reb Aharon that on Friday night one should use a cup that contains three revi’is’n (each revi’is being approx. 4-4.5 oz., according to most shittos); then drink one revi’is, and leave the cup with the remaining two revi’is’n on the table. On Shabbos morning after davening, one makes Kiddush in a smaller cup containing two revi’is’n, and leaves the last revi’is for Havdalah (using an even smaller cup for Havdalah). Yet Reb Aharon saw him do otherwise: “One time we davenned ki-vasikin on Shabbos morning. We then made a stop at his lodgings. He took the kos [containing the left-over wine] from the dining room table and made Kiddush [on a revi’is of the leftover wine] in the kitchen. Another time, though, when he stayed with me for Shabbos, we made Kiddush in shul, and when we got back, he had me remove the kos [with the left-over wine] from the table and put it away. Reb Gedaliah and Reb Elazar always davened together at the Breslever shul, and, as we all know, the minhag is to make Kiddush in shul. Therefore, it’s clear that Reb Elazar always observed Reb Gedaliah putting the kos away in the morning.”)

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The Rebbe states that one should try to obtain a nice Kiddush cup, and that this is a segulah for wealth.

(Chayey Moharan 577)

*

Nevertheless, Reb Gedaliah used a glass. This was not only due to poverty, but to his dislike of materialism. However, sometimes he bought a nicer glass for Kiddush as a hiddur mitzvah.

(Heard from Rabbi Elazar Kenig)

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On Friday night, Reb Gedaliah did not recite “Mizmor le-Dovid” (Tehillim 23) immediately before Kiddush, but relied on reciting it at the end of Maariv in shul. For the other two Shabbos se’udos, he recited it shortly after “ha-motzi” (following Askinu Se’udasa and either Asader le-Se’udasa or B’nei Heikhala).

(Heard from Rabbi Elazar Mordechai Kenig. Rabbi Chaim Vital states that the Arizal recited “Mizmor le-Dovid” before Kiddush on Friday night and also before the Shabbos morning Kiddush; see Shaar ha-Kavannos, Inyan ha-Kiddush [Ashlag ed. p. 82a]. He would also recite a berakhah over wine at some point during shaloshudes, preceding this with Mizmor le-Dovid; see ibid., Inyan Seudah Shelishis [Ashlag ed. 112a-b].)

*

Reb Noson darshans on the fact that there are seventy words in the Friday night Kiddush: thirty-five in “Vayekhulu,” and thirty-five in the berakhah of Kiddush, according to the view of the Zohar and Arizal. That is, one does not recite the words “ki hu yom” recited by Ashkenazim prior to “techilah le-mikra’ei kodesh,” or the phrase “ki vonu vocharta vi-asanu kidashta mikol ha-amim.” This nusach is the prevailing Breslover custom (as well as that of most Chassidim).

(Likutey Halakhos, Shabbos 6:2; ibid. Yayin Nesekh 4:4, et passim. Cf. Zohar, Hakdamah, 5b; Tikkuney Zohar, Tikkun 24, 69a; Rabbi Chaim Vital, Sha’ar ha-Kavannos, Inyan Kiddush, 71b; cf. Siddur ARI-Kol Yaakov, Siddur ARI-Rav Shabsai, Siddur SheLaH, et al. Chabad is exceptional in adding “ki vonu vochartah,” which evidently reflects the view of Rabbi Menachem Azariah of Pano, possibly based on the Siddur ha-RaMaK [Tefillah le-Moshe], as well as several Rishonim; see Likutey MaHaRiYCH, Seder Kiddush de-Leyl Shabbos, Vol. II, p. 361. However, Chabad too reckons the number of words as seventy by not counting the actual words of the blessing; see Rabbi David Lavut, Sha’ar ha-Kollel, ad loc.)

*

According to the Arizal, one should add three drops of water to the wine in the Kiddush cup in order to be mamtik (temper) the gevuros (forces of strict judgment) represented by the wine. However, Reb Elazar does so only on Friday night Kiddush, and not for kos shel berakhah or havdalah, etc. Adding water to the wine is not customary on Yom Tov at all.

(Cited in Likutey MaHaRiYCH, Seder Kiddush de-Leyl Shabbos, Vol. II, p. 359, top.)

*

Rav Nachman of Tcherin cites the Zohar that one should receive the full Kiddush cup from another person, each person holding it with two hands. Then one should remove one’s left hand and hold it in the right hand alone.

(Yekara de-Shabbata, 29. See Shulchan Arukh, Orach Chaim 271; Rabbi Chaim Vital, Pri Eytz Chayyim, Shaar ha-Shabbos, chap. 15; Likutey MaHaRiYCH, Seder Kiddush de-Leyl Shabbos, Vol. II, p. 358, bottom.)

*

Kabbalistically, this represents the receiving of shefa from all three supernal channels, right, left, and middle. The two hands represent mishpat, which includes all three aspects. The Tcheriner Rov explains the details of Kiddush in terms of the elevation of yirah to its source, which is awe of Hashem. Then one may glimpse the “ohr ha-gannuz la-tzaddikim / light that was concealed for the tzaddikim.”

(Yekara de-Shabbata, 29)

*

He states that one should gaze into the filled cup for a moment or two before reciting Kiddush, in order to “sweeten” the forces of harsh judgment, represented by the wine, with the “holiness of the eyes of Shabbos.”

(Yekara de-Shabbata, 60. Rabbi Chaim Vital gives a specific kavanah for this in Sha’ar ha-Kavannos, Inyan Kiddush; Likutey MaHaRiYCH, Seder Kiddush de-Leyl Shabbos, Vol. II, pp. 359, 360.)

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Elsewhere, the Tcheriner Rov mentions the universal custom of gazing at the Shabbos candles at the beginning of Kiddush. He states that after gazing at the candles, one should gaze for a moment or two at the wine prior to reciting the berakhah, in order to receive the “light of intellect.” Kabbalistically, the cup represents Malkhus, and the wine it contains represents Da’as, higher consciousness.

(Nachas ha-Shulchan, Orach Chaim 274; cf. Shulchan Arukh, idem)

*

In Reb Gedaliah’s home, after he declared “savri maranan, rabbanan ve-rabbosai” before reciting the berakhah over the wine, all present would answer “le-chayim!” This is also the minhag of the Tsfas community.

(Ta’amey ha-Minhagim, Inyaney Shabbos, 292. Also see Likutey MaHaRiYCH, Seder Kiddush de-Leyl Shabbos, Vol. II, p. 362, citing the Tikkuney Zohar.)

*

The common Chassidic custom to say “savri, maranan, rabbanan ve-rabbosai” before Kiddush seems to be based on the versions of the Siddur ha-ARI compiled by Rabbeinu Asher (“Sod ha-Kiddush,” Tel Aviv 204 ed., p. 472) and that of Rabbi Yaakov Koppel of Medzibuzh, the Siddur ARI-Kol Yaakov (facsimile ed., “Kavannos Shabbos,” 26b).

(However, Rabbi Chaim Vital in Shaar ha-Kavannos and Pri Eytz Chayyim only redacts the phrase “savri maranan”; see there. Similarly, Siddur ARI-Reb Shabbsai, Seder Kiddush, redacts “savri maranan”; however, I own the common edition of the Shoprener Rav, zatzal, who I have been told incorporated the nusach of his rebbe, the Minchas Elazar, into the original nusach. So it is possible that the original edition is different. If anyone knows more about this, they should please email us via this website.)

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Reb Gedaliah would hold the Kiddush cup on his fingertips, as stated in Kaf HaChaim, in the name of the Arizal. Reb Elazar also used to do so, but stopped a number of years ago when it became difficult for him.

(Heard from Rabbi Elazar Mordechai Kenig. See Rabbi Chaim Vital, Pri Eytz Chayyim, Shaar ha-Shabbos, chap. 15; Likutey MaHaRiYCH, Seder Kiddush de-Leyl Shabbos, Vol. II, p. 359, which also mentions the more common custom of holding the cup in one’s palm with one’s fingers surrounding it [citing the SheLaH Hakadosh])

*

Reb Gedaliah recited “ha-motzi” over four challos (whether large breads or rolls) at each se’udah, thus completing the twelve challos symbolic of the Lechem ha-Panim during the course of Shabbos. This is a variation of the custom to recite “ha-motzi” over twelve challos, which is mentioned in the Zohar and kisvei Arizal.

(See Zohar III, Raya Mehemna, 245a; Yekara de-Shabbata 31; Ben Ish Chai: Halakhos, Chelek II, “Vayera,” sec. 15, who suggests this alternative if one cannot obtain twelve challos. The minhag of the Arizal was to use twelve challos for the Friday night meal, eight remaining challos for the day meal, and the last four for Seudah Shelishit, as stated in Pri Eytz Chayyim, Shaar ha-Shabbos, chap. 17 [Ashlag ed. p. 424a].)

*

According to the Arizal, one should pronounce the word “ha-motzi” by pausing slightly after the first syllable (“ha”).

(For example, see Siddur ha-ARI-Rav Shabsai, Part II, p. 16, hagahah. This applies whenever one recites the berakhah, even during the week.)

*

Reb Gedaliah did not remove the dekel (cloth cover) over the challos until after reciting the berakhah. Then he held the top two loaves in a vertical position, back-to-back, reminiscent of the lechem ha-panim, and cut the upper right loaf—unlike those who cut from the bottom loaf on Friday night and from the top loaf on Shabbos day. Then he would cut the slices on the challah board.

(Rabbi Chaim Vital, Pri Eytz Chayyim, Shaar ha-Shabbos, chap. 17 [Ashlag ed., 424b]; BaCH, Orach Chaim 274, who shared this minhag;  Likutey MaHaRiYCH, Seder Kiddush de-Leyl Shabbos, Vol. II, p. 367; Ben Ish Chai: Halakhos, Chelek II, “Vayera,” sec. 17. However, Shulchan Arukh, Orach Chaim 274, brings the minhag to cut the bottom loaf first on Friday night.)

*

He would cut two slices of challah for his wife and himself, dip each in salt three times, and then he and his wife would eat them. Then he would cut a number of slices and dip them in salt three times for other family members and guests. Thus, no one would inadvertently violate the rule of derekh eretz that a guest should not eat before the ba’al ha-bayis (as stated in Shulchan Arukh, Orach Chaim 274:4). The same basic procedure was followed at all Shabbos and Yom Tov meals.

(See Rabbi Chaim Vital, Pri Eytz Chayyim, Shaar ha-Shabbos, chap. 24, et al.)

*

It was customary in Reb Gedaliah’s home that each child recited his or her own berakhah over the slice of challah. 

*

After Reb Gedaliah’s sons were married, when they came to visit their parents for Shabbos, each would make his own Kiddush and recite “ha-motzi” over his own lechem mishneh.

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Reb Gedaliah once mentioned that one should discard the end of the challah, but only a very small amount. Some say that this is because eating the end of the challah causes forgetfulness (“kashah le-shik’chah”).

(Heard from Rabbi Dovid Shapiro. Although I have not come across any written sources for this minhag, it is not uncommon. For example, I am told that Rav Chaim Sheinberg, Rosh Yeshiva of Torah Ohr in Yerushalayim, zikhrono liv’rakhah, also would remove the end of the challah before partaking of it. As for disposal, it is better to feed any leftover or stale bread to the birds during the week, rather than dispose of it in a disrespectful manner. As for the permissibility of feeding bread to birds and animals, this is discussed by the Poskim.; e.g., see Mishnah Berurah on Orach Chaim 171, sec. 11. Eishel Avraham-Butchatch on Orach Chaim 324, forbids one to feed human food to animals that do not depend on him. However, dried or stale crusts of bread would no longer be considered food normally consumed by humans.)

*

After distributing the slices of challah, Reb Gedaliah would gather up the crumbs on the cutting board by hand, and eat them.

(According to Imrey Kodesh [Strelisk], this is a segulah for tikkun ha-bris; cf. Adir ba-Marom-Minhagey Skolye, Se’udas Leyl Shabbos, no. 719, citing Shaar Hatzlachah [4], which states that this is a segulah for parnossah; also see Tikuney Zohar, Tikkun 15 [30b], s.v. de-bas zugai de-tzaddik, which supports both views.)

           

Zemiros:

The Rebbe greatly praised the singing of the traditional zemiros at each of the Shabbos meals with the greatest simplicity and joy. Reb Noson was so overawed by the Rebbe’s holiness and deveykus on Shabbos that he quotes the words of Chazal, “If you have not witnessed this, you have never seen anything good in your life” (Sukkah 51a).

(Sichos ha-Ran 155, 169)

*

The Rebbe also composed melodies for the table-songs of the Arizal (Azamer Bi-sh’vochin, Asader li-Se’udasa, and some say, the melody for B’ney Heikhala, beginning with “viha azmin atik yomin”). The Breslover Chassidim still sing these melodies today.

(Si’ach Sarfei Kodesh, Vol. II, 244)

*

According to the custom of the Tsfas community, the Friday night seder ha-zemiros is: 1) Askinu Se’udasa / Azamer Bi-sh’vochin; 2) Vi-yehei Ra’ava; 3) Kol Mekadesh; 4) Yom Shabbos Kodesh Hu; 5) Menuchah vi-Simchah; 6) Mah Yedidus / Me’eyn Olam Ha-Ba; 7) Kah Ribbon Olam; and 8) Tzur Mishelo. Reb Yitzchak Kenig mentioned that his father, Reb Gedaliah, sometimes would add Mah Yafis, but he did not sing it every Shabbos.

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Askinu Se’udasa and Azamer Bi-sh’vochin are sung soon after Kiddush and “Ha-motzi,” but before the fish course. This minhag dates back to the Rebbe’s time.

(See Sichos ha-Ran 153, that on one occasion the Rebbe asked the Chassidim to sing “Azamer Bi-shevochin” before Kiddush, although this was not his usual custom; cf. Yemey Moharnat 51)

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The version of Azamer Bi-sh’vochin we sing today is actually a combination of two melodies that the Rebbe composed. The Rebbe would sing one verse and those present who respond with the next. After the Rebbe’s histalkus, someone combined the two, and that is how the zemer has been sung by Breslover Chassidim ever since.

(Oral tradition)

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Reb Levi Yitzchok Bender stated that in Uman, the nusach for Azamer Bi-sh’vochin included the phrase “na’aved le-hon kisrin (we make for them crowns),” not “ni’ater lon kisrin  (we crown them with crowns).”

(Si’ach Sarfei Kodesh VI, 510. This is the nusach of Siddur ARI-Kol Yaakov.)

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However, Reb Gedaliah said “ni’ater lon kisrin.” This is the nusach of Sha’ar ha-Kavannos (which was unavailable in Europe during the first generations of the Chassidic movement).

(See Rabbi Chaim Vital, Sha’ar ha-Kavannos, Inyan ha-Shulchan, Drush 1)

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Breslover Chassidim are not accustomed to sing these zemiros when Shabbos falls on Yom Tov or on Shabbos Chol ha-Moed, with the exceptions of “Eishes Chayil” and “Azamer Bi-shv’ochin.” However, during Shaloshudes we sing the same seder ha-zemiros as on a regular Shabbos.

(Si’ach Sarfei Kodesh IV, 221)

Other Inyanei ha-Se’udah:

The Rebbe once told Reb Noson that if one intends to be kovei’a se’udah at a second location after beginning the meal at home, one should wash a second time without a berakhah before continuing one’s meal at the second place. He commented, “When Jews go to eat, they always wash their hands first…”

(Si’ach Sarfei Kodesh, Vol. I, 729, citing a ms. of Rabbi Shlomo Wexler. However, this is a hiddur mitzvah; see Shulchan Arukh, Orach Chaim 164:1.)

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Reb Gedaliah also drank a small glass of schnapps before and after the fish course. He explained that it is the nature of fish to cool off the body; therefore we need to drink something warming. A siman for this custom is that the Yiddish word “fish” is rashey teivos “pa’amayim yayin soraf / two times liquor.”

(Heard from Rabbi Dovid Shapiro. In addition, cf. Darkei Cha’im ve-Shalom [Munkatch] 396 that the initials of dagim and yayin saraf spell “shin-dalet-yud,” a Divine Name. Accordingly, some do not interrupt between the fish and the schnapps.)

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However, he did not drink liquor during the meal. As stated elsewhere, Breslover Chassidim do not drink more than a “l’chayim” or two except on Purim, when it is a mitzvah to do so. (We also do not become intoxicated on Simchas Torah.)

(Siach Sarfey Kodesh, Vol. II, sec. 509, 514)

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Reb Gedaliah was particular to wash mayim emtzayim between the fish course and the main course (if meat is served). This is the minhag of the Tsfas community.

(See Shulchan Arukh, Orach Chaim 173:2)

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Reb Gedaliah would remove the knives from the table prior to Birkhas ha-Mazon, even on Shabbos and Yom Tov.

(See Rabbi Chaim Vital, Sha’ar Ru’ach ha-Kodesh, 10b, that this applies to someone who is from shoresh Kayin. Reb Gedaliah once remarked that today we all possess mixed sheroshim, and therefore should be careful to observe this custom.)

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Rabbi Levi Yitzchak Bender stated that Breslover Chassidim of previous generations would leave remnants of challah on the table after the Friday night meal, covered with the challah dekel or a cloth. This is a minhag of the Arizal.

(Si’ach Sarfei Kodesh, Vol. IV, 464; cf. Rabbi Chaim Vital, Shaar ha-Kavannos, Inyan ha-Shulchan, s.v. gam minhag mori zal [Ashlag ed., 88b], who mentions that the Arizal would also leave the Kiddush cup on the table with a small remnant of wine; similarly, cf. Kitzur SheLaH, Masekhes Shabbos: Dinei Se’udas Laylah (Ashdod 1998 ed., p. 206].)

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Reb Elazar, his sons (if present), and guests usually dance at the end of the Friday night meal. This was a minhag of the Baal Shem Tov, which nullifies harsh judgments.

(Re. the Baal Shem Tov, see Zera’ Barukh, hosafos)