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26

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 ...


12

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).


12

Human blood is not included in the prohibition (Shulchan Arukh YD 66:10). There is a concern when consuming any permitted blood that no one think you are consuming forbidden blood. A classic solution to this is including fish scales in a cup of fish blood (ibid. :9). It seems to me that a transfusion bag serves this purpose sufficiently. Even were one to ...


11

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.


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).


9

THe GRA in the first pesukim in Mishlei, says that the place where the yetzer hara attacks a person is in a seudas mitzvah. (where we can easily be led to beleive that doing the wrong thing (overeating) is actually the right thing (kavod hashabos).


9

Here is the closet thing I found: Rabbi Chaim Rubin wrote a excellent article about dieting on Shabbos and mentions that there is a tradition "from Sefarim and Sofrim" that Shabbos food does not make one fat. Although he implies there are many sources he only brings one (since it's not the main point of his article) and even that is a Maaseh Rav In the ...


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

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 ...


8

I've turned the chair sideways (i.e., the chair back is perpendicular to the table), draped a pillow over the back and leaned my hand over the pillow and the back. Don't use a high-back chair for this. A short chair or folding chair will work fine for this purpose. Another easy solution is just lean your elbow on the table. I have seen a number of ravs I ...


7

There's a Jewish Diabetes Association - guide for diabetics that puts out a list of the minimum shiurim; normally we say "oh play it safe and eat a larger amount of matza/wine just to be safe", but for those with medical conditions, we can safely follow the opinions that a much smaller measure is required. Obviously, if someone just can't do it, they just ...


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 ...


6

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.)


6

The gemara in Shabbos says (140b) בל תשחית דגופא עדיף Damaging (lit. בל תשחית [lit. destruction]) of one's body is more important [than בל תשחית of food] (translation mine) Seems pretty simple that if overeating is harmful to a person's body (which it is), it should be avoided even at the cost of wasting food.


6

Continue the fast. ​​​​​​​​​​​​​​​


6

The simplest thing that I have done in this situation is to pull over a folding chair, and set it perpendicular to the left of my chair. Then I use the back of that chair as my armrest. If you have space for it, this is probably your best option. As a backup, I once turned to my right, so that the table was on my left, and then used the table to lean on. ...


5

The time limit for all after-blessings (including on bread) is until you become hungry again from what you ate. If one ate a large meal he may have well over 72 minutes before he can no longer bentch. However the issue arises (with bread but even more so with fruit), what if you are still hungry after you finish your food? For instance, if you only have a ...


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

The Maharal in his commentary to Megillas Esther says that Esther only fasted for 70 hours (as opposed to 3 full days, 72 hours), and she actually broke her fast before going to Achashverosh to prepare herself for meeting the king. This is hinted in the verse "גַּם-אֲנִי וְנַעֲרֹתַי, אָצוּם כֵּן; וּבְכֵן אָבוֹא אֶל-הַמֶּלֶךְ" (Esther 4:17) "we will fast כן ...


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 ...



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