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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 ...


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).


8

In terms of deriving benefit from the actions done by a Jew on Shabbat the Shulchan Aruch (OC 318:1 and Mishna Berurah and Biur Halacha there) distinguish between a number of cases: If a biblical prohibition was violated purposefully (deoraita bemeizid) then no one can derive benefit from it for the rest of shabbat, and the violator himself cannot derive ...


5

Sh'miras Shabas K'hilchasah 28:77 (my own translation): When the ninth of Av comes out on Sunday, it's permissible to eat and drink more than usual at the third meal on Shabas, even if his intent is to ease the fast, but he should not say that he's eating for that purpose.


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

The book The 39 Avoth Melacha of Shabbath* has an illustration that specifically forbids this (as Rabbinic, IIRC). If you have a copy, it sources every statement. * Yes, it is targeted at children, it is still well sourced, even if it only picks one opinion to go with (generally the Mishna Brura) and eschews ambiguity.


3

There is no "trick" to not accept Shabbat through Maariv that I am aware of or have seen practiced. So, yes, it is (basically) just like a winter Shabbat on the front end. Some notes: Many shuls will plan their early Shabbat Minyan to start Mincha prior to Plag HaMincha (1.25 proportional hours before sunset) and Maariv after Plag HaMincha. This presents a ...


2

In short, no you have not been mechallel shabbos. However there's an issur d'rabonon in both cases. In the case of putting something into the oven, the food has to reach "ochel Ben deurso". Which is about 1/3 cooked in order to violate shabbos. In the case of the seed it's trickier aside from the rabbinic prohibition of handling the seed (because it's ...


2

this is a famous dispute between the Minchas Chinuch and the Rashash in Shabbos (73a)- the Minchas Chinuch says that if one removed the seed before the zriah he is still liable, however the rashash says one is not liable, the rashash compares to the din of baking, that if one stopped the baking before it was finsihed one is not liable for bishul, since the ...


2

If the knot is high up to the top and if it is about to be undone you can bring down lower but do not tighten it. Shulchan aruch harav hilchos tzizis


2

From this Hebrew site explaining abbreviations and acronyms in Hebrew. צו״צ means צדקתך וצדקתך צדקתך This Chabad site explains that צו״צ stands for the three posukim said on Shabbos mincha. שלושת הפסוקים שאומרים במנחה בשבת, which begin with the three words צדקתך, וצדקתך, צדקתך


2

Oznayim LaTorah to Beshalach 16:25 says that the verse אכלוהו היום כי שבת היום לה' וכו - eat it today, for today is Shabbos for Hashem - means to say that they should eat the Manna on Shabbos, and not be like those who refrain from eating it (since the leftovers of previous days were spoiled) even though they see nothing wrong with it as it is. Therefore ...


2

This sounds like a classic example of a p'sik reisha, something that will happen inevitably, although it is the indirect result of your actions. Most pedometers have a digital display that shows the steps taken. If that is the case, the changing display would be a Shabbos violation, of either Rabbinic or Biblical magnitude depending on differing opinions ...


1

If he is able to obtain the ramen of noodles himself it would be called "mesayeh derabanan" ie. a rabbinic prohibition of enabling a sin (lifnei iveir). However, if he cannot procure it himself it would then be prohibited biblically. In terms of if he is ill, if he life threateningly ill, you yourself could make the food, However, if it is non life ...


1

Nusach Sefard leaves out those words when saying Kiddush. Regarding Shalom Aleichem I know that Bobov leaves out that stanza.


1

There are those who do not say "tzaischem" because of the idea that you do not want to sent the malachim away. One does not say to a guest as soon as they arrive "When are you leaving". SImilarly, when royalty arrives, it is an insult to ask when they plan to leave. One wants the "Queen" to stay as long as she likes. Those who say tzaischem learn in a way ...


1

According to Star-K article, no: Since many people enjoy their tea mainly on Shabbos, it would be appropriate to briefly mention the do’s and don’ts of tea preparation on Shabbos. One should not use tea/herbal bags or loose teas on Shabbos. This is because tea is part of that group of foods known as kaley habishul, or easily cooked foods. These ...


1

Yes. You can even put it in a cli rishon that's off the fire. שקדיות מרק ... הנמכרות כשהן מוכנות לאכילה, מותר לתת אפילו בכלי ראשון, אם אינו עומד על גבי האש... Soup mandels ... that are sold ready to eat, it is permissible to place them even in a cli rishon, if it is not on the fire. (Translation mine) Source: Shmirat Shabbat C'Hilchata, 1:61


1

Two reasons are given for lighting shabbat candles: Shalom Bayit Oneg Shabbat Since the light source of a bulb fulfills both these criteria, it should theoretically be permissable. Most Poskim do, however, make a distinction between battery powered lights and alternative current lights that run from a power outlet. Since the former runs on battery ...



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