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11

Shulchan Aruch O.C. 672:2 שכח או הדד ולא הדליק [....] ומיהו הני מילי לכתחילה; אבל אם עבר זה הזמן ולא הדליק, מדליק והולך כל הלילה. ואם עבר כל הלילה ולא הדליק, אין לו תשלומין If one forgot and didn't light, or purposefully didn't light [....] however, this is only lechatchila; if [the end of sunset] has passed and one didn't light, they should light ...


7

This can be found in Rashi, Onkelos, and Ibn Ezra. To cite a post about this on Balashon: The word tzohar (or tsohar) appears only here in the Tanach and there are a number of explanations for the meaning: window (Onkelos, Rashi, Ibn Ezra) - based on tsohorayim צהרים - noon. The light of noon is compared to the light entering the ark via the window. ...


4

The Gemara there explains: אמר רב חסדא אסור לו לאדם שישמש מטתו ביום שנאמר (ויקרא יט, יח) ואהבת לרעך כמוך מאי משמע אמר אביי שמא יראה בה דבר מגונה ותתגנה עליו It is forbidden to have relations during the day, as the verse says "You shall love your fellow like yourself." What does this imply? (Meaning, how does that verse imply such a prohibition?) ...


4

Rabbi Moshe Feinstein actually addressed a similar concern, Maris Ayin with regards to your lights on timers -- an onlooker will see your dining room suddenly -- click! -- lit up. He allowed it; so I'd assume the same should apply here.


4

Either A) Get a pair of timers for the lamps OR B) Switch both lamps on before Shabbos and leave them on all Shabbos. Just point only one at the snake at a time.


3

The relevant discussion is in S.A. O.C. 240. The Mechaber seems to forbid without exception (the Taz brings the Arizal that says the same thing). The Ramo allows an indirect light (as in through a sheet or reflected off of a wall), however the Taz and the Shach there both say that in such a circumstance it is limited to the same exception as by day - one has ...


3

See the Rambam in הלכות איסורי ביאה Ch 21:10 that it's forbidden. However, it would seem, that having the lights on before and after the act would be allowed - along with everything else in 21:9. ט אשתו של אדם, מותרת היא לו; לפיכך כל מה שאדם רוצה לעשות באשתו, עושה--בועל בכל עת שירצה, ומנשק בכל אבר שירצה, ובא עליה בין כדרכה, בין שלא כדרכה, בין דרך אברים. ...


2

I don't think there is any problem with doing this. You are not creating the image, you are just allowing it to be seen by removing something which prevented you from seeing it. There is a discussion regarding a form of invisible ink that by putting it next to the flame it can be seen, which according to the Pri Megadim is rabbinically prohibited. But there ...


2

This is not a complete answer but just my impression. I am assuming that the underlying concern is one of mitzvah haba b'aveira, a mitzvah whose performance comes about through the commission of a sin. In the case of Channukah candles, there is no requirement to use ANY menorah http://www.dailyhalacha.com/m/halacha.aspx?id=2789 so if I can be mekayem ...


2

In short, the mitzvah to light has already been fulfilled by your wife, assuming she's Jewish, as per answers and comments to this question, and you have already gained the mitzvah via your wife's lighting. The fact that others in the household light the candles is what is called hiddur mitzvah - enhancing the mitzvah. If you're following this rule, you ...


1

Although it is unlikely given the power of most commonly available lasers, it is possible to damage the klaf using a laser if you had a high powered laser. Some may not like the idea of using a laser since it is moving away from the ancient tradition of using a yad, which is considered to hiddur to the Torah in the same way that all the Torah adornments are ...


1

Based on my knowledge, I would say that even if you would say that since light bulb filaments get hot, it would only be an issur drabonon. This is because you aren't heating the filament with intent to mold the metal into a shape like a blacksmith rather you are heating the metal filament for light, the case now becomes a מלאכה שאין צריכה לגופה.


1

You can see a series of commentaries on Bereshit 6:16 here. Some of the more relevant ones include Ibn Ezra צהר. מקום שיכנס ממנו האור והוא מגזרת צהרים. Bereshit Rabba "צֹהַר תַּעֲשֶׂה לַתֵּבָה" ר' חוניה ור' פנחס ר' חנין ור' הושעיא לא מפרשין ר' אבא בר כהנא ורבי לוי מפרשין ר' אבא בר כהנא אמר חלון Rashi (quoting the above midrash) "צהר" ...



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