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3

In truth, it's a very old מחלקת. It's mainly about the words יתגדל ויתקדש. Some מדקדקים thought that, even though we find both pata'h and tsérei occurrences for that type of word in the Torah, the normal one is with a tsérei, but in all old nuscha'os including rishonim, it's with a patach. This argument is brought by the סידור רב שלמה סופר מפרמישלה, whose ...


3

from http://doseofhalacha.blogspot.co.uk/2014/09/a-key-issue.html The Shemiras Shabbos Kehilchasa (18) writes that if the front door opens onto the street, one must open the door while still ’wearing the key’. R’ Yitzchak Yaakov Weiss held that if the keyhole doesn’t go all the way through to the other side of the door, one hasn’t placed the key into a ...


1

I have not seen any all-inclusive siddur that includes everything you need - i.e. - every possible prayer for every day of the year including all the complete service (piyuttim) said for all the Rosh Hashannah and Yom Kippur prayers. If you have seen the "combo" Birnbaum Rosh Hashannah / Yom Kippur High Holiday machzor (no longer in print), it was hefty. As ...


5

Artscroll's סידור יצחק יאיר is a good choice, as a good, complete siddur with a clear print. It is the standard siddur used in most shuls. You can buy them in practically any Jewish book store, or online (for example, here). There is a pocket-sized edition of the siddur. (Note: this siddur is nusach Ashkenaz; the Artscroll nusach Sefard equivalent is the ...


3

Gezeira means the rabbis prohibited specific acts that could likely lead to Torah prohibitions -- e.g. if you're reading by the light of a low-quality candle, you may forget yourself and play with it to get better light. Shvus are categories of activity -- such as "business transactions" and "healing" that the rabbis banned. There had to be a technical ...


0

First of all, being a doctor and healing the sick is not considered a Malacha (work on Shabbos). It is considered a Chachma, a gift, not a trade. See Rambam Hichos Refuah. There is a fantastic Steera (contradiction) found in the Rambam which points this out. In Hilchos Shabbos, the Rambam holds that one is prohibited from carrying an amulet, since ...


2

in shulchan aruch siman reish samach beis seif beis it says ישתדל שיהיו לו בגדים נאים לשבת... you should have nice clothing for shabbos its brought in other places how yom tov is the same as shabbos however for davening there is a whole other set of halachos of how you need to be dressed (namely that you have to be "presentable") that is brought in shulchan ...


2

R' Shlomo Zalman Auerbach (Nishmas Avraham 1:164) held that one with a a mild headache may take an aspirin if this will avoid his developing a more severe headache. One doesn't need to wait until he is very sick to take the medicine. R' Yehoshua Neuwirth (Shemiras Shabbos Kehilchasa 34:16) concurs. In addition, it would seem that tums are muttar to take ...


3

These Pesukim start with the letters יעקב. This is generally said by Sephardic people (not sure about Ashkenazim/Temanim) who didn't have time to say Shir HaShirim, but Moroccans seem to always say it. The Avodat hashem Sephardic Siddur contains this passage and an explanation. The Pe'er Yisrael Moroccan Siddur also has this passage. AFAIK, no online siddur ...


-1

One more reason is shvisas keilim which is a gezeira dirabanan from the times of chazzal. And while Beis Hillel allowed one to leave his keili to continue a milacha that was started before shabbos, such as soaking material in dye or leaving a pot of food to continue cooking, as long as the other gezeiros were taken into account, Beus Hillel is in agreement ...


2

As discussed here a major issue is using the towel to dry hair, with opinions ranging from permitted (as long as the towel absorbs the water completely) to completely forbidden, with the in-between view of allowing gentle patting. The Vilna Gaon would not go to the Mikvah at all on Shabbos to avoid this problem, even though he would generally go during the ...


2

According to Rama 302:10, you may clean yourself with a towel, based on Derech Lichluch: This based on another concept called “derech lichluch”, which means that the water is applied in a dirtying manner. When drying hands on a towel, the towel does not become cleaner; on the contrary, it gets dirty. So even though water is coming in contact with ...


2

Using the logic of pikuach nefesh, why would there be a restriction for any reason? If the most efficient means of protecting a life involves a gun, then it would be no different than driving a car to the hospital rather than waiting for the ambulance. I have heard rabbis and doctors refer to someone who insisted on walking to the doctor (or the rav for a ...


0

I don't have much to add to the Rabbi's excellent answer. However, I want to point out that, with the blood, there may be a distinction between using a disposable and a non-disposable cloth. According to some Poskim, although soiling an object is not a Biblical violation--since the melachah of tzovaya refers only to improving or beautifying something through ...


0

Before answering, i'm going to quote the entire se'if for a bit of context: אסור לצאת בשבת וביום-טוב ממקום ששבת, יותר מתחום, שהוא שני אלפים אמה. ומקומו של אדם הוא ארבע אמות. והינו אם היה בין השמשות בשדה. אבל אם שבת בתוך העיר, כל העיר היא מקומו. ועבורה של עיר, נחשב גם כן לעיר. ואיזה הוא עבורה. שבעים אמה ושני שלישי אמה, ושיך לעיר אע"פ שאין שם בנין, והוא ...


5

Sh'miras Shabas K'hilchasah 3:78: It is forbidden to classify mixed flatware in order to organize each type into the compartment designated for it. Likewise, it's forbidden to take all the pieces of one type and dry them and then put them in their compartment. But it's permissible to put each piece of flatware into its compartment immediately after ...


2

the chasam sofer (shu"t cheilek vov siman tes) qoutes the shaloh answering this question moshe wrote the sifrei torah "bi-hasvoas hakulmos (he wrote with feathers in between each of his hands) which is no better then writing with your weaker hand and that is only a derabanan (which was only institued later) a lot better of a question would be how was it ...


1

according to some opinions (the riff rosh (yuma daf pay aleph omud beis) and others it is a torah obligation (midioraisah) (and acording to all others it is at least a rabinic obligation (midirabanan) that a person must add "from his own time" to the shabbos both in the beginning and the end (the term for this is called tosefes shabbsos) in other words on ...


0

Historically, it was not clear if you were allowed to violate the Sabbath even to save the life of a Jew, and it was not until fairly recently that the halacha has been formally reinterpreted to allow saving the life of a non-Jew if it requires violating the Sabbath. For example, there is a story regarding how ( iirc ) in the time of either the Maccabi's or ...


0

There may be a problem with the instruction "Please leave a message". as you are requesting a melachah be performed on your behalf. One formulation I've heard suggested is the change the prompt to "If you leave a message, I'll call you back" or similar wording that does not explicitly request the caller leave a message. (No sources to hand, sorry.)


2

Rabbi Frand mentioned this case in one of his weekly shiurim. He said that someone in the United States can call Eretz Yisrael on Erev Shabbos and leave a message on the machine (or send a FAX) as long as the person in Eretz Yisrael does not read the FAX or listen to the message. Many people turn the answering machine off in order not to accidentally hear ...


8

No sources so please CYLOR but: The voicemail goes to a central server at your provider. When you dial in to retrieve your messages you are not accessing a message store on your phone rather you are dialing into a VM service. Since this server/service is maintained for both Jewish and Non-Jewish customers it would be permitted to have benefit from it even ...


0

Your case is almost analogous to the video camera debate, where we find a select few big Rabbis disallowing the use of security cameras over shabbos and not allowing the video captured to be viewed. Two that come to mind are Reb Elyashiv & Reb Dovid Feinstein. However your case is different. In the case of the video camera we are dealing with a shvisas ...


0

According to most opinions turning on a digital screen on shabbos might be a problem of Nolad. So it's already a safek d'rabonon, secondly if the screen is already on before shabbos then it's no problem at all becaus even if you say TURNING ON the screen is Nolad, there is no issur in adding to Nolad. The Gemara (I forgot exactly where) states an example of ...


0

One major point that comes up is Rambam's opinion that each tzuras hapesach -- archway -- can be no wider than 16 Amos (~24 feet). So you'd need posts every 24 feet; that's much harder to set up. (I believe Lubavitchers follow this Rambam as well.)


5

There isn't a difference in construction. The difference is that Sepharadim (traditionally) do not accept communal 'Eruvin in large cities/neighborhoods, due to the position of the Mehaber (Shulhan 'Aruch O"H 345:7) that defines* a public domain by size, not by population density. Some Many Sepharadim have accepted the Ashkenazi leniency in following the ...


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

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 ...


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).


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 ...


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 ...


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 ...



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