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Per Rabbi Doniel Neustadt a box which is not reused may be opened on Shabbos even in a way that does not destroy it. He brings this in the name of Rabbi Shlomo Zalman Auerbach. He does mention that there are dissenting opinions to this that hold it is forbidden. But it is permitted to open a cookie or cereal box or bag, even if one does not immediately ...


5

The Shulchan Arukh (OC 487:1) rules this way, and the Magen Avraham there notes the reason is that the first night of Pesach is a Leil Shimmurim (cf. Exodus 12:42) ("a guarded night") and Mei'ein Sheva was only enacted because of dangers at night (so that no one would take too long praying and leave by himself and be harmed), but there is no need to worry ...


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The Ben Ish Chai explains his own position in Year 2 Parashat Bereishit #18 קידוש הלילה אינו תלוי בתפלת ערבית, שאם ירצה לקבל שבת מבעוד יום ולקדש ולאכול ולהתפלל ערבית בלילה, רשאי, ורק צריך שיתחיל לאכול חצי שעה קודם זמן קריאת-שמע; אבל קידוש היום תלוי בתפלה, דכל זמן שלא התפלל שחרית, לא חל עליו חובת קידוש; ולכן, ביום שבת בבוקר יוכל לשתות מים קודם תפלה, מפני ...


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I'm not sure exactly what you mean by "correct" but if you're asking how the Jews wandering in the desert could have used the calendar we use today, the answer is, "they didn't" (although your confused reasoning about "two Shabbats" is irrelevant to that fact). Before the current calendar was developed in post-Temple times, a completely different calendar ...


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R Meir (Shabbos 67a) permits wearing a fox's tooth on Shabbos as a sleep aid. The Rambam (Hil' Shabbos 19:13) rules like Rav Meir. Chullin 77b discusses whether such "cures" would qualify as adopting foreign customs, derekh Emori, and thus prohibited. The Ran (ad loc) explains that anything that healed three times is considered a verified cure. (A ...


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The prohibition of taking medicine for someone who is only slightly ill comes for the gezeiro/decree of shehikas sammonim (grinding materials to make the medicine) as it says in Pninei Halocho הוסיפו חכמים וגזרו על מי שסובל ממיחוש או מקצת חולי שלא יעסוק כלל ברפואות, היינו שלא יאכל או ישתה תרופות, ולא יסוך את גופו בתרופות, ולא יעשה פעולות שנועדו ...


2

I've asked R. Ari Hart (Hebrew Institude of Riverdale) for guidance in this matter, so I will share here what he told me in the hopes it helps you answer your question. Devices like these measure the steps you take, and measuring is prohibited on Shabbos. However, since you're not measuring, you let the computer do it, it may be OK. It would be better if ...


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Source in Jewish Literature The Talmud (kiddushin 70b) states that one who stigmatizes another is guilty of the same: ותני: כל הפוסל - פסול, ואינו מדבר בשבחא לעולם, ואמר שמואל: במומו פוסל He who declares [others] unfit is [himself] unfit, and never speaks good [of anyone]; and Samuel said: With his own blemish he stigmatizes [others] as unfit.’ ...


2

The Shulchan Aruch HaRav says (289:2) ותקנו חכמים לקדש על היין קודם סעודת שחרית כמו קודם סעודת הלילה לפי שכבוד יום קודם לכבוד לילה ואם לא יקדש ביום על היין יהא כבוד לילה עודף על כבוד יום מכל מקום לא תקנו לברך ברכת הקידוש שבירך בלילה אלא די בברכת בורא פרי הגפן שיברך על היין כדי שיהא היכר בזה שקידוש זה אינו אלא מדברי סופרים ומכל מקום גם זה הקידוש צריך ...


2

There is a significant mahloket poskim regarding a woman's prayer obligation. In general sefardim poskim hold that a short prayer is enough for a woman to discharge her prayer obligation (see e.g., Yalkut Yosef's introduction to Hilkhot Tfila or Yabiah Omer vol. 6:17 as cited here). There are different ways to understand short prayer, e.g., a statement of ...


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Just as Shabbat is a day of rest and delight after a week of hard work, so is Olam Haba a time of rest and delight after a lifetime of hard work. After we work all week and prepare for Shabbat, on Shabbat itself we rest, enjoy the world Hashem created (without interfering with it), delight from Shabbat-specific activities (nicer meals, great company, ...


2

Shabbat ends once there are three mid-sized stars in the sky. After that time, it is enough to say "barukh hamavdil ben kodesh lehol" (blessed is the One who separates between holy and mundane) to be able to do work. Those praying the evening shmonei esrei say the extra passage of ata chonantanu which is enough to enable them to do work. Havdala is ...


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You're looking for the Rama in ShA OC 111:1 who quotes such an opinion, but isn't so excited about it. CYLOR as final rulings differ.


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Shulchan aruch harav 340.6 below (See footnotes there for original sources). Brings that it is permitted to write in the are or on the table without ink becouse it does not leave any mark at all I guess making letters with your hands is similar and is permitted since it is not even remotely similar to writing and it was not decreed upon. I guess the ...


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The onset of Shabbat certainly may start at shekia at the biblical level (d'orayta). However, there is a biblical uncertainty (safek d'orayta) whether this is indeed the case or whether the onset of Shabbat is at tzeit hakochavim (the emergence of the stars). Additionally, it is disputed when exactly shekiat hachama occurs. Many medieval scholars assumed ...


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UPDATE Technically everyone "became Jewish" at the revelation at Sinai which is regarded as everyone there having converted at that moment. This is the starting point of the recursive definition of "Who is a Jew". Technically, Judaism did not begin until the revelation at Sinai. Thus, Adam, Avraham, Yitzchak, and Yaakov were able to keep shabbat. However, ...


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In many Mitzvos we are told to do it since Hashem took us out of Mitzraim. This is not a direct train for this particular Mitzva but it is a region why we must adhere to Hashem. We are His slaves now. However, being that this comes in the place of the earlier 'In six days...' this suggests that it is in some way a reasoning for the Mitzva. Shabbos is our ...


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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 ...


1

It seems that you may be able to make your hot toddy using various stipulations. I'm addressing only the issues that you asked about. I can't think of others, offhand, so, obviously, address the scenario with your rav. Cooking You mentioned the lemon slice, and this is addressed here: According to many poskim, one should not place a sliced lemon in a ...


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As in the secondary source you linked in the comments: A woman who normally davens may eat or drink before davening after reciting morning brochos. Since that is the case, there's no reason she shouldn't be obligated to first make kiddush. A man who drinks water however, is only doing so because it's not really considered eating before davening. ...


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I had a similar question. My case was about doing borer to take out frozen challa from the freezer (in a case where that could be borer) long enough before the se'uda so that it could defrost. (This would seem to be even more meikel than your case, as it is ochel mi'psoless). I heard from a local Rav that this is mutar. However, if it takes 4 hours to ...


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Great answer by Baal Shemot Tovot though extra sources brought here: R' Pesach Eliyahu Falk (Machazeh Eliyahu 69) writes that while joining two pieces together is permissible, one shouldn't even allow one’s children to play with Lego on Shabbos because building models could come under the prohibition of kesiva, and building a house with a roof could be ...


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Dose of Halacha writes that there are 2 issues - 'sefiyah' and 'chinuch'. He brings sources that allows you to have a young child (too young to understand) do melacha: The Gemara (Sukka 42a) writes that parents are obligated to teach and train their children to do mitzvos before they become bar / bas mitzva. This obligation, chinuch, only applies when a ...



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