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22

The Mishna Brura OC 549 sk 3 says to continue fasting if you accidentally ate. In OC 568 sk 3 he says you can still say Aneinu at Mincha if it is a public fast day (as opposed to a personal one). In OC 568 sk 8 he says that you do not need to fast again on a different day for accidental eating on the public fasts as well as any personal fast that has a ...


10

Alshich (to 5:5-8) says that indeed she didn't eat at the first feast. Among many other things, this explains why the first one is just described as "the party which Esther made" (5:5), while to the second one Achashverosh and Haman came "to drink with Queen Esther" (7:1).


10

Maseches Derech Eretz Zuta Ch. 5 states: "One who is a Talmid Chacham (Torah scholar) should not eat while standing." From the context it is evident that this behavior is considered unrefined. Apparently there would not be anything halachically wrong for a non-scholar to eat while standing, though it's quite understandable why one would want to avoid it. ...


10

The Mishnah Berurah (231, S"K 5) writes: וראיתי לאנשי מעשה שקודם אכילה היו אומרים הנני רוצה לאכול ולשתות כדי שאהיה בריא וחזק לעבודת הש"י.‏ And I have seen accomplished men who, prior to eating, would say, "I hereby desire to eat and to drink so that I will be healthy and strong for the service of HaShem, Blessed Be He."


9

You can eat in a sukkah standing up (as regards the lawa of sukkot). The word 'sitting' is used to imply a sort of permanence of dwelling, but if one eats in a sukkah while standing he certainly says a bracha and fulfils his mitzva. (See Aruch Hashulchan OC 643:3)


9

R. Yitzchak Abadi has told me that it's no problem, at any point in the prayers. There is also no need to make a shehakol if one is drinking the water for the sole purpose of lubricating one's throat. Shehakol is only recited on water when the drinking serves the purpose of quenching one's thirst (see Shulchan Aruch OC 204:7).


8

Good question. Assuming the cup is clean, and you're using it for cold stuff, it's okay. From a shiur I heard (I think an OU workplace kashrus one? Or was it a kashrus Q&A? It was on yutorah): the rule is that clean non-kosher dishes can be used for cold kosher food "once in a while." R' Hershel Shachter's psak is that "once in a while" is once in ...


8

The Talmud (Sotah 18a) records the following question: בעי רבא: השקה בסיב, מהו? בשפופרת, מהו? דרך שתיה בכך, או אין דרך שתיה בכך? תיקו.‏ Rava asked: If they had her drink [the waters] through a tube, what is the ruling? through a reed, what is the ruling? Is that the manner of drinking or it is not the manner of drinking? The matter remained ...


8

The Shulchan Aruch (OC 40:8) rules that אכילת עראי temporary eating is permitted while wearing Tefillin. Drinking water would seem to fall in this category.


7

What obligates something for immersion is that it is a utensil for eating with or preparing food with "כלי סעודה" Anything else has no obligation. See Shulchan Yoreh Deah 120:1, Aruch HaShulchan 120:30. Example. A mohel needs to peel a orange and the only knife he has to use is his mila knife. So while yes it's a metal utensil, and yes it can be used for ...


6

Mishnah Berurah 550:4 says that one who is ill (choleh she'ein bo sakana, meaning that the illness is severe enough to make one bedridden, or it affects one's entire body) is exempt from fasting, and is actually forbidden to fast.


6

There's a similar case discussed if you forget e.g. yaleh v'yavo by mincha and only remember after nightfall. You repeat shemoneh esrei even though you don't say over yaleh v'yavo. It seems like it doesn't accomplish anything, but at least that shemoneh esrei was done correctly. So perhaps here too, the eating would be correct even though not leaning. Though ...


6

The Gemora in Pesachim (108a) gives two reasons why one should lean specifically to the left: Since he needs to eat with his right hand, leaning in that direction would interfere with his eating. It is considered dangerous to lean to the right because it might cause him to choke.


6

Some practices I have adopted that have worked well for me include Taanis HaRaavad (towards the bottom) - basically you try to leave over a portion of food at the end of your meal. If you're eating a slice of pizza forgo that last bite. It is harder than it sounds but it trains you to control your ta'avah Eating in a way that symbolically corresponds to ...


5

Rabbi Chaim Kanievsky was asked this question (here) and ruled to re-eat without leaning. He does not provide his reasoning.


5

If it's the day immediately after Sukkos (Shemini Atzeres in Israel, Simchas Torah outside it), then there is indeed a problem with eating in the sukkah, in that it resembles "adding to the mitzvah" (although technically it isn't, because there is no intention to perform the mitzvah). The recommended approach in that case is to disqualify it by removing some ...


5

I wonder whether perhaps it's related to the fact that idolatry was rampant in those times (the urge towards it was abolished early in the Second Temple period, at the urgent request of the Anshei Knesses Hagedolah - Yoma 69b and Sanhedrin 64a). We find that some idolatrous ceremonies involved putting one's children in danger, or even killing them, G-d ...


5

Hayom Yom (compiled by the Lubavitcher Rebbe from talks by his Father in Law, the previous Rebbe) says: When my grandmother, Rebbetzin Rivka, was eighteen (in 5611, 1851) she fell ill and the physician ordered her to eat immediately upon awakening. She, however, did not wish to eat before davening; so she davened very early, then ate breakfast. When her ...


5

In OC 471 sk 12, the Mishna Berurah mentions that certain types of matza which we are only machmir to treat as chametz (eg matza that folded over itself in the oven) are forbidden to be eaten on Erev Pesach as they are actually kosher matza according to the basic law. The assumption of this point is that had they actually been chametz, they would have been ...


5

The Shulchan Aruch (OC 89:5) discusses what to do if you were eating before dawn (alot hashachar; the earliest time for Shacharit), and then dawn happened (and now you are obligated in Shacharit): must you stop eating or not. It seems from here that you are allowed to eat so long as dawn has not happened. The Mishna Berura there notes that if the eating is ...


5

Yes, he makes one. Source: The Halachos of Brochos, by Rabbi Yisroel Pinchos Bodner, (self-published, distributed by Feldheim, 1989, second printing, March 1990), chapter 15, section C.2, citing Magen Avraham 172:2 and Mishna B'rura :3. (The Machatzis Hashekel there notes that this is obvious.)


4

Your question is addressed in a Biur Halacha O.C 89 "v'chen". A person who is eating for strength (because he experiences weakness) may eat before davening even if he could just as easily waited until after davening- since his intent is for his health. However, he continues quoting, the best practice is to not eat before davening, even if this will ...


4

In Shabbos 129a and 140b, the Gemara points out that "bal tashchis" of one's own body outweighs other kinds. So for your first question, if indeed letting the water run gives you purer water (which is better for you), then indeed this should apply. If it's just to get colder water (which presumably does the same thing for your body as if it were lukewarm), I ...


4

As the other answer mentions, a sick person is not obligated to fast. A regular fast day is a observed as a minhag nowadays, but even on tisha b'av (an actual chiyuv), the basic exemption for sick people still applies. On yom kippur, one may only break the fast if one will be in (life-threatening) danger otherwise. Specific cases should obviously be referred ...


4

I think it's both. One Gemara says: "if the Torah requires you to thank Hashem after you've eaten, then by logic you're certainly obligated to do so beforehand." (Thanking afterwards is certainly a mitzva not a matir, so presumably by that logic so is blessing beforehand.) Elsewhere (reisha d'perek keitzad mevarkhin) we find: "whoever benefits from this ...


4

Mishna B'rura 170:1 bans saying words of Torah while eating a meal, lest food go down the windpipe instead of the esophagus. I see no reason eating anything else would be different from eating a meal but, of course, contact your rabbi for practical guidance rather than relying on what you read on this site. (And in this case, if your rabbi permits it, you ...


4

The Talmud says (Pesachim 108a) that leaning on one's right is not considered Heseba (leaning). Rashbam explains this is because you have to eat with your right hand. (For lefties this would be the opposite. -- Me'iri) It seems this is because you lie on your side on your left, leaving your right hand available for eating with, unlike your left hand which is ...


4

There is a כלל in the Talmud, כל הראוי לבילה, בילה מעכבת בו, כל שאין ראוי לבילה, בילה מעכבת בו. I.e. if there is an action required to be done (as part of a chain of actions), as long as one is able to do so, one does not need to actually do it. But if it cannot be done, the entire chain of actions is invalidated. The Gemara above speaks of a קרבן מנחה, ...


4

This is subject to a dispute among modern day poskim if the faucet has a din of a kli. Rav Elyashiv and Rav Ovadia Yosef both held it did have a din of a kli; thus, if no cup is available, one can turn the faucet on and off twice (or three if Sephardic) on each hand, since turning on the faucet is considered "koach gavra". This is not to be relied upon ...


4

See: http://doseofhalacha.blogspot.co.uk/2013/11/washing-hands-on-go.html One can dip one’s hands into a body of water that would otherwise be suitable as a mikvah. One may wash with other liquids, if necessary, though without a Bracha. (Shulchan Aruch 160:12) While disposable cups are not ideal, one can use them if that’s all one has. Likewise, one ...



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