KITZUR SHULCHAN ARUCH
C 1 , י T T ״ , 1 לאינטרנט והוכנס הועתק
Shulchan HaMalach www.hebrewbooks.org
תשס״ט חיים ע״י
Selected and gathered by a pure and holy soul, one of the leading
Rabbis and Torah scholars of Aram-Zoba (Haleb) of the previous
generations, Maharan Harav
Shmuel Laniado z"al
from his holy writings, and printed in the year 1923
with a supplement containing miscellanious other laws collected from
the Shulchan Aruch and the works of other Achronim relevant to
our age, named
Ezra Basri shlitah
Chief Justice, District Court, Jerusalem
שמורות הזכויות כל
,תותד לעניני המשרד בסיוע לאור יוצא
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ע״י םרתנ הז ר פ ם
טרוםניא תידוהי תרבגהו
ת מ ש נ ולעלוי רכזל
ע״ה טרוסגיא ןוגרם ףסוי
הזו הלודגה הוצמה תוכז
םימרותה לע ןגת
הכרבלו הבוטל ם ב ל ת ו ל א ש מ אלמי וה׳
THIS KISSUR S H U L H A N A R O U K H
IS D E D I C A T E D B Y
M R . MRS. DAVID S A R G O N AINSWORTH
I N M E M O R Y OF
THEIR BELOVED FATHER
AND FATHER IN LAW
JOSEPH SARGON AINSWORTH
We are privileged to publish the second volume of the Kitzur
Shulchan Aruch, 'Shulchan Hamalech' , composed by one of the
unique Torah Gedolim of Aram-Zoba, The Most Honorable Harav
Shmuel Toledano zatzal. To this we added the supplement called
'Al HaShulchan', which is an addendum containing laws relevant
to the period following that of the book's author up to our present
era. This appendix is similar to what was done in the first volume.
This present volume, however, deals with all the laws of Shabbat.
The merit of our master, the author, has brought about that
the first volume should be favorably received, with many readers
establishing classes for it's study, as well as it being taught and
studied as a subject in schools. So much so, that within a short
span of time we have had to bow to requests to print a second
edition. In addition, many appeals have been made to have the
book translated into various languages.
Special mention is made of the dear sons and daughters of
Avraham Zfatiya zatzal, who have merited to contribute to the
publishing of this book. And as they have aided and assisted from the
beginning, so may they continue demonstrating their love and joy in
their ongoing assitance. May the merit of Torah and that of this
precious mitzvah stand by their side and that of their offspring, and
may Hashem fulfill all their wishes; may they also merit the founding
of a generation of righteous children, amidst health, satisfaction,
happiness, joy, wealth, and abundance.
I hope and pray that we shall be able to continue and complete
the third and last volume of this work, which will include all
laws of daily behavior, as well as going on to print other worthy
publications. Not as much in my own merit, but that of my famous
and holy forefathers, such as Our Master and The Exilarch of
Babylonia, Harav Yosef Chaim, who was my grandmother's uncle,
and his father, Rabbeinu Eliyahu, who was the grandfather of my
grandmother. Also, that of my grandfather, the Gaon and Holy
Kabbalist, the Most Honorable Rav Yehudah Padiah, author of
the book Beth Lecham Yehudah and other voumles, my other
grandfather, the Most Honorable Ezra Abadi Dahab zatzal and
his father, the Holy Kabbalist Harav Yitzchak Dahab, the Most
Honorable Abdallah Somech, and my master Harav David Naweh,
as well as other great and mighty figures whose merit no doubt will
come to the assistance of their descendants.
May their merit stand by all that aid and support the Mechon
HaKtav, for by their assistance we have been able to reach the stage
where, up to the; present, we have succeeded in publishing close to
one hundred important books embracing all aspects of Judaism,
written by Torah leaders of all epochs. For many are those that
profoundly wish to become familiar with their works, saying, "Who
will show us good", 'good' being Torah.
For additional details on the book, see foreword of the first
Deserving of blessing as well are the workers and assistants of
the Machon, each one of which has a share in all the holy books
which have been published; may the merit of their authors stand by
them, that they may be blessed in whatever they undertake
Table of Contents
Chapter One The laws of a Jew having a non-Jewish partner, or
renting and loaning to a non-Jew as concerns Shabbat, and if he
did work for a Jew on Shabbat. Also, how to deal with mail on
Erev Shabbat and Shabbat.
Chapter Two The law of one traveling by caravan on Shabbat,
and laws concerning behavior on Erev Shabbat.
Chapter Three The laws of preparing the Shabbat meal, and the
prohibition against performing work after the time of mincha on
Chapter Four Work which may and may not be begun on Erev
Shabbat, if it will be completed afterward automatically.
Chapter Five Candle-lighting time on Erev Shabbat, and if one
erred on a overcast day.
Chapter Six The law of someone on the road at sunset.
Chapter Seven If one errs in the Shabbat prayers.
Chapter Eight The laws of kiddush, and which wine is to be used;
the requirement of having the meal immediately following kiddush ,
and the cutting of the challah.
Chapter Nine Which activities are forbidden to be carried out by
the aid of the candle-light, and the law of a candle lit by a non-Jew
Chapter Ten Moving the candle on Shabbat.
Chapter Eleven Several of the laws concerning the haftorah and
it's blessings, the obligation to read the weekly Torah portion twice,
once with the targum, and the laws of the Shabbat musaph prayer.
Chapter Twelve Accepting a tdanit yechid comforting the bereaved,
and visiting the ill on Shabbat.
Chapter Thirteen The morning meal and the seudah shlishit of
Chapter Fourteen havdalah of the Evening Prayer, and the laws
of havdalah on wine, candles, and spices.
Chapter Fifteen That one may not eat or perform any work before
making havdalah; the melavah malka.
Chapter Sixteen Which subjects may be discussed on Shabbat.
Chapter Seventeen Objects that may and not be handled on
Chapter Eighteen Under which conditions a muktzah object may
be moved on Shabbat, and the laws of muktzah.
Chapter Nineteen The laws of handling a corpse on Shabbat;
certain laws concerning one wishing to relieve himself on Shabbat.
Chapter Twenty The moving of a door, window, or door bolt on
Shabbat, and the laws concerning those actions which are forbidden
on Shabbat because of building or demolishing.
Chapter Twenty-One Actions which are forbidden on Shabbat
because of their similarity to constructing a tent.
Chapter Twenty-Two Which forms of trapping are permitted on
Shabbat and which not; causing a wound on Shabbat.
Chapter Twenty-Three The laws of forming a knot on Shabbat.
Chapter Twenty-Four Cooking on Shabbat.
Chapter Twenty-Five The laws of sifting and squeezing on
Chapter Twenty-Six The laws of plucking, grinding, and preparing
food on Shabbat. In addition, how to deal with food processing on
Chapter Twenty-Seven The laws of borrowing or buying for the
Shabbat, and rinsing, repairing, and immersing utensils on Shabbat.
Chapter Twenty-eight The preparing of animal feed on Shabbat,
and if a non-Jew performed work for a Jew.
Chapter Twenty-Nine Washing and anointing on Shabbat.
Chapter Thirty The laws pertaining to an ill person on Shabbat,
and when the Shabbat may be violated for his sake.
Chapter Thirty-One The laws pertaining to an expectant mother
and the newly-born infant on Shabbat.
Chapter Thirty-Two The laws of dealing with a fire on Shabbat,
and how to rectify an act of Shabbat desecration.
Chapter Thirty-Three Making use of a tree and walking on grass
Chapter Thirty-Four The laws of cleaning the house, and what
to do after performing an unintentional melachah .
Chapter Thirty-Five Actions which are forbidden on Shabbat
because of creating a sound.
Chapter Thirty-Six Various laws pertinent to Shabbat, and actions
which are similar to Shabbat toldot.
Chapter Thirty-Seven The law of annulling vows on Shabbat.
Chapter Thirty-Eight Actions which may be performed during
bein hasmoshot, despite the Rabbinical prohibition.
Chapter Thirty-Nine The laws of making an eruv on a Yom-
Tov falling on Erev Shabbat, and what may be done during bein
hasmoshat for creating the eruv.
Chapter Forty The laws of carrying on Shabbat.
Chapter Forty-One The cleaning and folding of clothes on
Chapter Forty-Two Additional laws concerning clothes and shoes
Chapter Forty-Three Playing games on Shabbat and Yom-Tov.
Chapter Forty-Four The Shabbat obligations of a minor.
Chapter Forty-Five Various Shabbat laws which are relevant
mainly to women.
Chapter Forty-Six Various laws which deal with books on
Chapter One 1
Part Two of Hilchot Shabbat
What a Jew having a non-Jewish partner must do
for Shabbat, and the laws of renting and loaning to
a non-Jew and if he did work for a Jew on Shabbat.
Also, how to deal with mail delivered on either Erev
Shabbat or Shabbat.
1. A Jew who is partner to a non-Jew in a store open all days of
the week, should do as follows to prevent chillul shabbat: when
they first enter into negotiations for setting up the partnership,
an understanding should be reached with the non-Jew where all
profits grossed on Shabbat will be his, whatever they amount
to, and in return the Jew will receive all the profits of any
other week-day. If this stipulation was not initially made, the
non-Jew is then to receive the total profits of all the Shabbatot,
with the remainder divided evenly between the partners. If the
Shabbat earnings are unknown, the non-Jew takes one-seventh
of the total profits, leaving the remainder for an even division.
(Shulcan Aruch, 245)
2 Chapter One
2. If the two partners had at first reached an agreement where the
Shabbat profits will be solely the non-Jew's, and the non-Jew then
wishes to share the Shabbat profits equally, the Jew may assent
to receiving them.
3. If the two partners never reached an agreement which would have
solved the problem of chillul shabbat, and the Jew later wishes
to make such an agreement, the solution is to first dissolve the
partnership completely, then begin anew in accordance with the
4. A Jew may give a non-Jew money for business purposes, knowing
full-well that he will make use it of it on the Shabbat, with the Jew
afterward sharing in the profits. The reason being, that since the
non-Jew is not a shaliach of the Jew, whereby it can be said that
he is doing the Jew's work for him, and any profits earned cannot
be directly linked to the Jew, no violation of Shabbat is taking
5. A Jew is permitted to give merchandise to a non-Jew to be sold
by him for a fixed wage, on the condition that he doesn't tell him
to specifically sell it on Shabbat.
6. If a Jew received a non-Jew's bakery as security for a loan, the
agreement being that it's earnings would go toward repayment
of the loan, the bakery may be left open on Shabbat since it
is in the non-Jews possession. The Jew plays no part in it's
operation, neither does he request the non-Jew to keep it open for
business on Shabbat; if the non-Jew chooses to do so in order to
pay off the loan, that's his own personal decision, and has no
bearing on the Jew.
4 Chapter One
7. A Jew may not rent or loan his animal to a non-Jew on Shabbat
for it to be used then, for a Jew is commanded to allow his animals
to rest on Shabbat. If he rented or loaned him the animal on
the condition that the animal would be returned before Shabbat,
and due to unforeseen circumstances it wasn't returned, the
Jew must either declare before the onset of Shabbat that he is
relinquishing ownership of his animal, or let the non-Jew know it
now belongs to him (Magen Avraham). By this, he is preventing
himself from violating the Torah transgression against allowing
one's beast to labor on the Shabbat. The Magen Avraham also
states that this law applies to Yom Tov as well.
8. If a Jew rented his animal to a non-Jew for labor purposes, with
the non-Jew accepting all responsibilities and liabilities the animal
may possibly entail, since the non-Jew may still not sell it, the
animal is considered as still belonging to the Jew.
9. A Jew who has part ownership of an animal together with a
non-Jew , may allow him to use the animal on Shabbat after first
agreeing, at the time of the animal's purchase, that profits earned
on Shabbat will go to the non-Jew only, with the Jew receiving
the entire earnings of an other day (after which they may then
agree to combine and divide them equally - Magen Avraham). If
they never stipulated at the time of the animal's purchase, they
may not make a provision for Shabbat use afterward. Should
the animal be loaned to the non-Jewish partner under conditions
which would allow him to sell it without the Jew's consent, he
may then work the animal on Shabbat.
10. An other opinion would allow the non-Jew partner to work the
animal on Shabbat even if he does not have the right to sell
it; but, only by means of a loan designed to make the animal
serve as collateral for the Jew. In other words, the non-Jew would
first borrow the Jew's half-share in the animal, with his share of
the animal then serving as the Jew's security (according to one
opinion, should the non-Jew then default, full ownership reverts
6 Chapter One
to the Jew only at the time of the actual default, not retroactively
from the date of the loan). An other opinion would permit the non-
Jew to use the animal on Shabbat, after the Jew first warning
him not to work it on that day. This notification would then be
officially registered in court. The implication being, that should
the non-Jew then use the animal on Shabbat against the Jew's
wishes, all liabilities incurred by the animal would automatically
revert to the non-Jew, making him in fact the sole owner. (Note:
All the above-mentioned possibilities are permissible, and any
one of them can be used, even if the animal is the sole property
of the Jew).
1. Anything a Jew is forbidden to do on Shabbat, he may not
request that a non-Jew do for him instead. Furthermore, even
if the Jew does not explicitly make the request, but the non-Jew
voluntarily performed the work for him, the Jew may not derive
any benefit from it on Shabbat. That is, he must wait until after
havdalah, and allow the amount of time to elapse which would
have sufficed for carrying out the work from start to finish.
2. Despite the fact that one may not allow a non-Jew to do
work for a Jew on Shabbat, whether gratis or in return for
pay, (e.g., a salaried worker who performs the work routinely
without need of the express command of a Jew), he may, under
certain conditions, do work for a Jew. If he was contracted to
carry out a particular job in return for a pre-determined fee
to be paid on completion, irrespective of when or where the
non-Jew does it, he may continue working on Shabbat, on
condition that the Jew does not make a request that he work
8 The laws of a Jew having a non-Jewish partner
In addition, the Jew may present him with the task on Erev
Shabbat immediately before sunset, knowing full-well that he
will begin working on Shabbat. This is true too when the Jew
is interested in him completing it as soon as possible, even
working through Shabbat. This is permitted since the non-
Jew is interested in completing the job as quickly as possible
so as to be paid for it all the sooner, while the Jew never
requested explicitly that he work on the Shabbat. However,
care should be taken that the non-Jew doesn't work in the
Jew's home, where people, not knowing that the non-Jew is a
contracted worker, may get the wrong impression.
To sum up, there are three conditions to be fulfilled before a
Jew requests a non-Jew to perform work for him on Shabbat:
1) The non-Jew is a contracted worker with a fixed fee to be paid
2) He should not be expressly told to work on Shabbat,
3) The non-Jew does not work in the home of the Jew.
3. The law mentioned in the above paragraph applies only when the
work done by the non-Jew is performed on materials detached
from the ground, where the non-Jew can take them home and
complete the job there. However, as concerns work performed
to attached materials, such as harvesting crops or building a
house, it is forbidden even by means of a contractor. Since
the work is obviously being carried out for a Jew, suspicion
might arise that he is a hired worker, not a contractor. Even
work performed on detached materials, if it is well-known and
manifest to all that a Jew stands behind it, and the work is being
done in an publicly visible area (such as a ship tied up at dock),
it is forbidden lest an erroneous impression be created.
10 The laws of a Jew having a non-Jewish partner
However, contractual work which a non-Jew does at his own
home, as long as it isn't common knowledge that the specific
job he is working on is being done for a Jew, the Rabbis did
not forbid it.
4. If one built a house and left a mound of waste before it, and
then, after contracting a non-Jew to remove it, he arrived on
Shabbat to begin work, the Jew need not tell the non-Jew
to desist from working and return the following day; in spite
of the fact that all know that is the Jew's waste, it is also
common knowledge that such material is normally removed
by contracted labor.
5. Despite the above-mentioned law (para. 3) that a non-Jew
may perform work for a Jew on detached materials if done
on a contractual basis and at the non-Jew's home, this refers
only to those materials which will not be attached aftterward.
Otherwise, as for example, stone or wood carving, carpentry
work done on house panels, etc., which all are to eventually
become part of the house, they are to be treated no differently
than any other attached object. The non-Jew therefore cannot
do the work in his own home, even if isn't evident that the
work is being done for the Jew. Should the Jew becomes aware
of the fact that the non-Jew is doing work for him at his home,
he should protest and cause him to cease.
If the non-Jew succeeded in carrying out the job at home, and
no one made an attempt to stop him, ex post facto, the work is
permissible for the Jew's use since the non-Jew did it at home,
and under contract as well (since there are Halachic opinions
that permit contractual work even on attached materials, we
may rely on this opinion in the above situation).
12 The laws of a Jew having a non-Jewish partner
6. If a house is being constructed by non-Jewish wage-earner
for a Jew on Shabbat, despite the Jew's explicit request that
he refrain from working on Shabbat, the stringent view is to
be followed. That is, if the non-Jew intended completing the
house as soon as possible for the Jew's benefit, a Jew may
never reside in that house. Otherwise, if his sole intention was
self-interest, e.g., to prove his ability and diligence in getting
the job done in the least possible time, the Jew who hired
him may dwell there afterward. This, since initially the Jew
expressly stipulated with the worker that he would not work
7. On an empty, vacaant lot, owned by a Jew in the Land of Israel,
on which effort was expended in obtaining a permit from the
authorities to build on, the non-Jewish builders may be allowed
to continue constructing on Shabbat. This applies to all aspects
of the prohibition, and even if it is done full public view; we
fear that the building franchise may be rescinded, leaving the
area desolate once again. All Halachic opinions concur that
the mitzvahoi rebuilding and settling in Israel overrules the
Rabbinical ordinance against telling a non-Jew to perform work
for a Jew on Shabbat. And so did our Master order to do in
the Holy City of Jerusalim (Kaf HaHaim, chap. 244, 10).
8. If a Jew owns a factory jointly with a non-Jew, or even
independently, and wishes to find a permissible method that
would allow him to have the non-Jewish plant workers continue
working on Shabbat, he should first consult with a Rav who is
well-versed in the laws of Shabbat, lest he transgress the grave
sin of chillul shabbat.
9. On Erev Shabbat, even immediately before candle lighting,
one may post a letter in the mail-box. This is certainly true
of Israel where there is no mail delivery on the Shabbat, as
well as other lands where there is (this applies even in areas
14 The laws of a Jew having a non-Jewish partner
largely populated by Jews). Since the mailman isn't being paid
directly by the sender, but merely performing his duty to his
employer, he is not considered as looking after the sender's
interests, but his own. In which case, even if the letter will
reach it's destination on Shabbat, it is still permissible to mail
it on Erev Shabbat, since the Jew is not requesting the mailman
to deliver it on the following day (see Shulchan Aruch, 247, 1,
and Mishnah Brurah, ibid).
10. Sending an express, special delivery letter, or a telegram on Erev
Shabbat is forbidden, since it will reach it's destination within
twenty-four hours. Here, the Jew is considered as telling the
non-Jew explicitly to deliver it on Shabbat, which is forbidden.
Others follow a more lenient view which permits sending it
in instances of great need, such as for the performance of
a mitzvah, or if not sending it would cause great monetary
loss (see ibid, ...vyash makilin, and Shmirat Shabbat Kichalta,
31, 20, and the sources mentioned there).
11. It is forbidden to give a letter to a non-Jew on Shabbat in
order that he should deliver it, even if he is going in the same
direction, or if the non-Jew was being paid on a contractual
basis for delivering mail for the Jew. In addition, one may not
drop a letter in the mailbox on Shabbat even if there is an
eruv, or by means of a non-Jew. If not sending off the letter
immediately would entail great financial loss, a lenient opinion
which allows the use of a non-Jew in such an instance (since it
would only be a double shvui), may be followed.
12. One receiving a closed letter on Shabbat may ask a non-Jew to to
open it for him. However, this must be done in such a manner
that he never directly asks that he open it, only hinting at
his request by silently handing him the letter. If the non-Jew
still does not grasp the hint, an other opinion would allow the
16 Chapter One
Jew to say, I can't open this letter on Shabbat, thus making the
hint more obvious; this is the ruling we follow (Ben Ish Chai,
13. If one receives a telegram on Shabbat, and the messenger insists
that he sign the receipt before handing him the telegram, the
Jew should prepare (before Shabbat) a slip of paper bearing
his signature, which he then silently places before the non-Jew.
The non- Jew will then grasp the Jew's intention, take the slip,
and sign the receipt himself.
14. A letter which has been read once may not be read again on
Shabbat, for it has become muktzah. However, a letter which
has arrived on Shabbat (in the method mentioned in para. 12),
may be opened by the non-Jew, since it may contain vital
information. If the letter only contains bills, he should not
read them at all. In addition, whenever he may open and read
a letter on Shabbat, he should read it in silence.
Our custom is not to receive the mail directly from the
mailman's hand, but to tell him to place it on the table. The
reason being, that if the Jew takes the mail directly from his
hands, before the mailman lias made an hanachah, the Jew will
violate the law against carrying on Shabbat. This is actually a
Rabbinical form of carrying, which is prohibited even nowadays
when some claim that there no longer exists a true public
15. A package delivered by parcel post on Shabbat which contains
foodstuffs, may be opened and eaten immediately, even if the
parcel was delivered from outside the t'chum shabbat, or passed
through areas having no eruv. If the package was delivered by
other means, see later (Shmirath Shabbat Khilchata, 28, 52).
18 Chapter Two
The law of one traveling in a caravan on Shabbat,
and other laws concerning Erev Shabbat
1. One going on a long desert voyage which will continue throughout
the week, under conditions which do not allow for halting on
Shabbat, may not set out on the journey any later than Tuesday.
If afterward circumstances should dictate performing an act
of chillul Shabbat, he may do whatever is necessary for self-
However, if one wishes to set out on a trip to Israel, and has an
opportunity to begin traveling on Erev Shabbat, he may do so
since the goal of the trip is for the performance of a mitzvah.
The only condition being, that arrangements should be made to see
that the caravan is halted for the Shabbat. If in mid-voyage
they should decide not to make the Shabbat stopover, he may
continue along with them, since it would be dangerous to for him
to remain stranded alone in the desert. If he was forced to travel
on Shabbat along with his co-travelers, and they then stopped
to rest in a city, he may walk about anywhere he wishes within
the city. Even if they set him down outside the city limits, and he
should wish to walk over and enter it, he may do so; as the motive
behind the trip was a mitzvah, he is given a 2,000 amot radius
within which to move freely about (Shulchan Aruch, 248).
Some are of the opinion that any journey taken for business
purposes or to visit a friend is considered a mitzvah as well. The
only truly non-mitzvah trips are those taken for pure pleasure
or recreation. Therefore, there are those who follow the lenient
opinion which allows embarking on a sea-voyage or other long
journey under the three-day limit mentioned earlier, whenever
they can be regarded as undertaken in the performance a mitzvah.
Those wishing to follow the above opinion have grounds on which
to base their decision on (ibid).
20 Chapter Two
2. On Erev Shabbat it is forbidden to eat beyond the weekday norm,
even for celebrations such as an engagement party, et al. This is
in order that one should have an appetite left for the Shabbat
Eve meal; and the prohibition extends to the entire Friday. As for
everyday eating and drinking, he may certainly do so, but the
more meritorious custom is to avoid having any meal after the
ninth hour. Ramah - it is peremitted to prepare a festive meal on
the occasion of the performance of a mitzvah, such as a brit or
pityon ha'ben, and such is common custom.
3. If one accepted upon himself to perform a fast on Erev Shabbat, he
must continue fasting until nightfall, unless he explicitly stipulated
at the time he accepted the fast that it should not continue beyond
the time of public prayer. As concerns public fasts, no stipulations
can avail, and he must complete the fast at nightfall along with
the tzibur (ibid). If one accepts upon himself a la nit chalom, he
too must complete it at nightfall.
4. If one wishes to accept a tdanii yachid, he is to recite the following
at the end of amidah before beginning to step back: "Master of
the World, I wish to perform a tdanit yachid stipulating that if I
wish to discontinue it, when I shall say, mizmor Vdavid, Hashem
ro'ie 10 achsar, I will be allowed to cease fasting, and it will not be
reckoned as a sin. But may it be thy will, Hashem, our Lord and
Lord of our fathers, that You shall grant me health so that I will
merit fasting tomorrow. Accept me in love and favor, allow me
to merit repenting wholeheartedly, answer my supplication, and
hear my prayer; for You hear the prayers of all mouths: blessed
be He who hears prayers' (Morah B'azbah, 3).
22 The laws of one traveling on Shabbat
1. A Bar-Mitzvah feast, when performed on the actual birthday,
may be celebrated on Erev Shabbat, the same applying to a
wedding banquet scheduled for that day (Ben Ish Hai, lack
I'cha, 21). As for an engagement party, some claim that it is not
considered a mitzvah, and it is prohibited to arrange one on Erev
Shabbat. However, the refreshments served after the signing
of the t'naim may be eaten, since they are not considered as
making up a real feast (Kaf Hachaim 249, 10). But, if there are
Rabbanim present who expound on the Torah, it is considered
a seudat mitzvah. Likewise, any banquet performed not as a
mere social, gathering or party, but as an act of thanksgiving to
Hashem for the performance of a miracle, is also considered as
a seudat mitzvah (Havat Ya'ir, 70).