Tag Info

New answers tagged

0

A bag containing food is a one-use item and is discarded after it is emptied. Conversely, a can (such as a tin of tuna fish) is capable of being re-used and must therefore be rendered useless before opening (typically by punching a hole in the bottom) to avoid committing the melacha of makeh bepatish - finishing a utensil (literally: the final hammer blow). ...


3

I'm not observant, but I live in a NY suburb and the tragic loss of seven children and the anguish of their father while their mother and an eighth child struggle for their lives has been the lead story on the news since Saturday morning. According to news reports, the home had no functioning smoke detectors. Apparently the fire was started by a hot plate ...


0

A Chabad rabbi told me that Chabad considers water filters which stay in place all the time an example of a "grama" with respect to Shabbos use (they allow their use Shabbos.)


1

@DoubleAA says that you might be asking for the transliteration of the bracha so here it is. "barukh attah adonay eloheinu melekh haolam asher kiddeshanu bemitzvotav vetzivvanu lehadlik neir shel shabbat" Yes, the answer to your question is that he can use a transliteration in order to be able to say the blessings properly. As a practical matter, it ...


0

Being in this exact scenario, I asked my Rav this same question about two years ago. His answer was that, since my friend relied upon our 'eiruv, his carrying from reshut to reshut on Shabbat on my behalf is permissible. He added that, just because I hold that our 'eiruv should not be relied upon, does not forbid his carrying on my behalf - because according ...


0

Only actually cooking using the direct sunlight is permitted. Toldat hachama, where the sun's energy is used indirectly, e.g. by heating the cooking surface first, is prohibited Rabbinically. This would mean that "solar power" where the solar energy is converted into electrical energy would always be forbidden (including for cooking; see ...


5

Rashi in Menachos 21a ד"ה דם שבישלו says that salting blood is like cooking it, based on the rule of מליח כרותח, that salting is like boiling. The Ran in Avodah Zarah (38b in dapei haRif, ד"ה גרסינן) also seems to contemplate that salting on Shabbos would be considered cooking (arguing with the Ramban). Similarly, the Tzlach (Pesachim 74a ד"ה ואמרתי) says ...


0

The answers in the question you linked cite Rav Heineman b'shem Rav SZ Auerbach as an authority who's lenient and Rav Shlomo Miller as opposed. I believe Rav Nahum Rabinovitch of Maaleh Adumim has also said one can rely on Rav Heineman's leniency here (though I think generally he is reportedly not so convinced of the reasoning behind Tzomet's grama ...


6

There are a few notable changes: The full Kabbalat Shabbat is not said. Nusach Ashkenaz start with Mizmor Shir L'Yom Hashabbat (Psalm 92). Nusach Sefarad begins with Mizmor L'David and does an abbreviated version of Lecha Dodi. Nusach HaAri begins with Mizmor L'David. The Yom Tov (Shalosh Regalim) Shmoneh Esreh is recited with the Shabbat insertions and ...


0

The halacha depends on whether it is used for consumption ie. Smoked, eaten or sold (if legal) as opposed to smell. The bracha is only said on things that are set aside to be smelled. Thus someone working in a spice store need not make a bracha on the spices that he is selling since those spices are for bussiness and not smell.


1

I think you are translating it wrong, hence the confusion. שבת היא מלזעוק ורפואה קרובה לבא means: On Shabbat one is forbidden from crying out [as in praying], (yet, your) healing is (surely) about to happen soon. Essentially, instead of a direct prayer as in the classic רפואה שלמה - [Hashem grant you ] a full recovery, you are blessing them with a רפואה ...


2

The Gemara in Shabbos 113a–b interprets the passuk in Yishaya 58 ודבר דבר - שלא יהא דבורך של שבת כדבורך של חול. דבור - אסור, הרהור - מותר Your manner of speech on shabbos should not be the same as the week. speech is forbidden, but thinking is permitted. Rashi says it means no discussing business: שלא יהא דבורך של שבת כדבורך של חול — כגון מקח וממכר ...


7

The Gemara in Shabbos 113a–b interprets the passuk in Yishaya 58 ודבר דבר - שלא יהא דבורך של שבת כדבורך של חול. דבור - אסור, הרהור - מותר Your manner of speech on shabbos should not be the same as the week. speech is forbidden, but thinking is permitted. Rashi says it means no discussing business: שלא יהא דבורך של שבת כדבורך של חול — כגון מקח וממכר ...


4

Another question on this site asks about whether or not one makes a bracha of marijuana. Most people who I've spoken to have told me that it smells terrible, or at least the smell is not pleasant in and of itself. (This is also the conclusion of this author , and one paper for the journal of clinical psychology assumes that it's reasonably close to the ...


0

To quote the Artscroll Siddor: This beautiful and inspiring song to the Sabbath was composed by the sixteenth century Kabbalist Rabbi Shlomo HaLevi Alkabetz. ... Many similar poetic greetings to the Sabbath were extant, but only this one received the endorsement of Arizal, with the result that it has been adapted universally as part of Kabbalas ...


2

Shulchan Aruch 216,1 writes that one can make a bracha only on pleasant aromas. There is some question as to whether the smell of marijuana is particularly pleasant (both fresh or burnt) and this may depend on the particular variety. Many describe it as skunk like or reminiscent of body odor and, if so, it cannot be used for besamim. If the smell is ...


2

You are Jewish and even if you are not religious, the laws of Judaism are still relevant to you although you do not keep them. See this article entitled Is a Jew Who Converts Still Jewish? The last part reads: once you are a part of this people, you are the entire people. As Israel is eternal, so your bond with them is irreversible, unbreakable and ...



Top 50 recent answers are included