Tag Info

Hot answers tagged

6

Rashi (Shabbos 73a, ד"ה מכבה) says that it was done when boiling the herbs to make the various dyes. (If the fire was burning too hot, they'd have to partially extinguish it so the dye wouldn't be ruined.) However, Tosafos (Shabbos 94a, ד"ה ר' שמעון) argue that the artisans would have been careful to make the fire the right size to begin with. They say ...


6

My understanding -- and someone please correct me if I'm getting this wrong -- is that for the metalworking they needed to do, an ordinary wood fire didn't burn hot enough. The alternative was something known to ancient societies, that if you take a pile of wood, cover it with clay so no oxygen can get in, and then burn it, instead of "burning" (oxidation) ...


5

The Mishna in Kelayim Perek 9 says that those that sell Shatnez are allowed to try it on in order to model it to the Purchaser. According to this Shita you would be allowed to try it on prior to purchasing. However we do not Pasken like that. The Heter to try it on is based on Rov, since most clothing is not Shatnez, and as it is not yours you can not check ...


5

To make a circuit it must be a complete circuit, i.e. a full unbroken circle. If there is no bulb then you did not make a complete circuit, since the bulb is part of that circle. This seems to be a science question, not a halachik one. Personally I tape down the switch because modern fridges do other functions besides turn on a light. Fancier fridges will ...


4

If the item is known to be shatnez, to try it on for size would be prohibited according to the Beis Yosef, and permitted according to the Rama. Thus, ashkenazim and sephardim should follow their respective authorities. See here: http://home.comcast.net/~shatnez/halacha1.html


4

I think this answers it: (assuming it is psik reisha d’lo nicha lei and kavod habrios and issur d'rabanan) (someone please correct me if this is not an issur d'rabanan) Rabbi Josh Flug (Sukkot To Go 5770, p. 27) writes that it is certainly permissible to use a toilet with an automatic flusher if no other restroom is available because most assume that using ...


3

There is an argument in the Talmud as to whether an action that causes an unintended violation of the Shabbat is permissible to perform. (SOURCE TBA) Rabbi Yehuda claims that violations of Shabbat performed without direct intent are still forbidden (even Biblically, according to most Rishonim). For example if someone drags a bench across a field, ...


3

An excerpt from the source you linked: Dvar sheina mitchaven: Doing a permitted action in a way in which one doesn’t intend for a melacha to occur as a byproduct of one’s intended action is considered a dvar sheina mitchaven. Nonetheless, when it is inevitable that amelacha will take place as a result of one’s ...


3

He does. His comments to Tikkunei Zohar (Vilna printing, pg 4): דעסקין באורייתא לשמה - ר"ל בשביל השכינה לייחד אותה עם התורה והענין של לשמה שלומד ע"מ לקיים מצוותיה של תורה והמצוות הן בשכינה א"כ הוא לשמה "Who study Torah lishmah" means for the shekhinah, to unify It with the Torah. And the idea of lishmah is that he learns in order to fulfill the ...


3

Yevamos 39b: אבא שאול אומר הכונס את יבמתו לשם נוי ולשום אישות ולשום דבר אחר כאילו פוגע בערוה וקרוב אני בעיני להיות הולד ממזר Not l'shem mitzvah means doing Yibbum for the beauty of the woman, for marriage, or for "something else" (which could either literally mean any other reason, or could be a euphemism for intimate relations). This is presumably a ...


3

In order to answer this question, we must first introduce a few concepts (which some of the other answers mention as well): Psik Reisha Psik Reisha D'Lo Nicha Ley Melacha Deorita vs. Derabanan Psik Reisha Literally, 'cutting the head' based on the classical example of this case brought in the Gemura in which an individual wants to use the head of a ...


3

I could not find anyone addressing this. I guess the issues are obvious? I am not satisfied with my understanding of the sugya, but here is what I understand: The basic example of bishul for the mishkan is boiling the dyes, so the basic definition of cooking would include cooking something in order to extract its properties. Shabbos 106a: "All destructive ...


2

As mentioned in the comments פסיק רישא דלא ניחא ליה is probably equivalent to פסיק רישא דלא איכפת ליה. The Big Question is regular פסיק רישא vs. מלאכה שאינה צריכה לגופה Background There is double machlokes that comes up between R.Shimon and R. Yehuda. R.Shimon holds "דבר שאינו מתכוון is muttar (Beitza 2:10), while R.Yehuda holds its assur. R. Shimon holds ...


2

In response to the third question: Per Yabia Omer 6, Even Hoezer 14 Rabbi Ovadia Yosef Zatzal says that Sefardim, Edus Hamizrach, and Yemenites that follow the Rambam and Beis Yosef who hold like the Chachomim that the Mitzva of Yibum takes priority over Chalitza even in today's generation, and even when it is not L'shaim Mitzva. Therefore he concludes that ...


2

The Maharsha (Bava Basra 119a) addresses this question and answers that even though the person is theoretically exempt according to R' Shimon, he is still liable to be killed in a court if the witnesses were not made aware of his intentions at the time that they warned him: ומיהו הוא ודאי דהיה חייב מיתה בדיני אדם שלא ידעו העדים שהתרו בו שהוא עשה על דעת ...


2

Sanhedrin 40b: תנו רבנן מכירים אתם אותו נכרי הרג ישראל הרג התריתם בו קיבל עליו התראה התיר עצמו למיתה המית בתוך כדי דיבור (paraphrased) They ask the witnesses, "did he accept the warning and accept that he would be killed?" Rashi on התיר עצמו למיתה: התיר עצמו למיתה - שכשהתריתם בו אל תעבור שאתה מתחייב מיתה פלונית הוא אומר על מנת כן אני עושה דאם ...


1

This is discussed in Shulchan Aruch 213:3 it seems one has to,hear every word and the motzei has to have the yotzei in mind.The Mishna Brurah seems to say the same,but the Shar Hatziyon 20 brings that missing some word one can still yotzei bdeieved,but not miss the ikar of the bracha ,like Baruch atah... It is best to see the halachas inside and see how your ...


1

The Gemara in Chulin 91b: ואין מה"ש אומרים שירה למעלה עד שיאמרו ישראל למטה Meaning: The ministering angels do not sing to Hashem above until Israel does so below. The Avudarham in his commentary to Kedusha and the Nefesh HaChaim in Sha'ar Aleph Ch. 6 in a gloss both understand this to be referring to our saying Kedusha. The Avudarham says that we say ...


1

See The Kesef Mishna in Hilchos Shabbas perek 1:7 he brings HaRav Avraham Hachasid(Rambams son) he explains psik reisha doesn't need the actual melacha ,he brings the case of closing a door on a deer.By melacha shaina tricha it is the melcha you want but not its purpose,ayin sham.


1

To answer the latter part of your question, let us first leave aside whether or not throwing a switch in and of itself is a matter of Boneh. The Chazon Ish clearly held that it was, however that position is contested both from a halakhic as well as scientific standpoint. However you asked what do people do who pasken like the Chazon Ish. For the Chazon ...


1

I think it would be permitted (according to many poskim) if there isn't other way to get to where you are going. It is probably a more lenient case than causing a light to go on. If the light bulb gets hot, there are clear halachik issues involved in turning it on. On the other hand, causing doors to open is not as clearly prohibited in the first place.



Only top voted, non community-wiki answers of a minimum length are eligible