Human blood is not included in the prohibition (Shulchan Arukh YD 66:10). There is a concern when consuming any permitted blood that no one think you are consuming forbidden blood. A classic solution to this is including fish scales in a cup of fish blood (ibid. :9). It seems to me that a transfusion bag serves this purpose sufficiently. Even were one to ...
The Mishnah Berurah (231, S"K 5) writes:
וראיתי לאנשי מעשה שקודם אכילה היו אומרים הנני רוצה לאכול ולשתות כדי שאהיה בריא וחזק לעבודת הש"י.
And I have seen accomplished men who, prior to eating, would say, "I hereby desire to eat and to drink so that I will be healthy and strong for the service of HaShem, Blessed Be He."
While the Kol Bo (Siman 24) writes that such a small amount would not need a Beracha Rishona, and Rabbeinu Yonah (Brachot 27Rb) writes that for such small amounts every food gets the Beracha Rishona of "SheHaKol", the vast majority of Rishonim and all Acharonim rule that even the smallest amount ("כל שהוא") of food needs its regular Beracha Rishona and there ...
The Talmud (Sotah 18a) records the following question:
בעי רבא: השקה בסיב, מהו? בשפופרת, מהו? דרך שתיה בכך, או אין דרך שתיה בכך? תיקו.
Rava asked: If they had her drink [the waters] through a tube, what is the ruling? through a reed, what is the ruling? Is that the manner of drinking or it is not the manner of drinking? The matter remained ...
R. Yitzchak Abadi has told me that it's no problem, at any point in the prayers.
There is also no need to make a shehakol if one is drinking the water for the sole purpose of lubricating one's throat. Shehakol is only recited on water when the drinking serves the purpose of quenching one's thirst (see Shulchan Aruch OC 204:7).
The gemara in Shabbos says (140b)
בל תשחית דגופא עדיף
Damaging (lit. בל תשחית [lit. destruction]) of one's body is more important [than בל תשחית of food]
Seems pretty simple that if overeating is harmful to a person's body (which it is), it should be avoided even at the cost of wasting food.
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).
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 ...
Some practices I have adopted that have worked well for me include
Taanis HaRaavad (towards the bottom) - basically you try to leave over a portion of food at the end of your meal. If you're eating a slice of pizza forgo that last bite. It is harder than it sounds but it trains you to control your ta'avah
Eating in a way that symbolically corresponds to ...
What obligates something for immersion is that it is a utensil for eating with or preparing food with "כלי סעודה" Anything else has no obligation. See Shulchan Yoreh Deah 120:1, Aruch HaShulchan 120:30.
Example. A mohel needs to peel a orange and the only knife he has to use is his mila knife. So while yes it's a metal utensil, and yes it can be used for ...
There's a Jewish Diabetes Association - guide for diabetics that puts out a list of the minimum shiurim; normally we say "oh play it safe and eat a larger amount of matza/wine just to be safe", but for those with medical conditions, we can safely follow the opinions that a much smaller measure is required.
Obviously, if someone just can't do it, they just ...
I've turned the chair sideways (i.e., the chair back is perpendicular to the table), draped a pillow over the back and leaned my hand over the pillow and the back. Don't use a high-back chair for this. A short chair or folding chair will work fine for this purpose. Another easy solution is just lean your elbow on the table.
I have seen a number of ravs I ...
Yes, he makes one. Source: The Halachos of Brochos, by Rabbi Yisroel Pinchos Bodner, (self-published, distributed by Feldheim, 1989, second printing, March 1990), chapter 15, section C.2, citing Magen Avraham 172:2 and Mishna B'rura :3. (The Machatzis Hashekel there notes that this is obvious.)
Rav Yisroel Belsky (zt"l) said that one should lean slightly to the left, with one's elbow on the table, in a very comfortable manner. See the YouTube video for more detail.
Here's a screenshot from the full clip:
(Click the image for a higher resolution copy)
Shulchan Aruch 167:1 rules that during the week one should start to cut the piece he wishes to eat from the loaf before reciting hamotzi. However, one needs to ensure that it remains connected enough so that if he were to lift up the piece, the rest of the loaf would come with it. Mishnah Berurah 167:6 explains that if one were to cut the piece to a greater ...
The Gemora in Pesachim (108a) gives two reasons why one should lean specifically to the left:
Since he needs to eat with his right hand, leaning in that direction would interfere with his eating.
It is considered dangerous to lean to the right because it might cause him to choke.
Rabbi Sorotzkin in Oznayim Latorah (Insights to the Torah) says that Noach continued to feed all the animals for the year after they left the teivah. In Noach 8:17, Hashem gives a bracha which includes the term שרצו which implies increasing like the "creeping things" (such as insects). Thus, Rabbi Sorotzkin says that immediately upon leaving the ark they ...
The simplest thing that I have done in this situation is to pull over a folding chair, and set it perpendicular to the left of my chair. Then I use the back of that chair as my armrest. If you have space for it, this is probably your best option.
As a backup, I once turned to my right, so that the table was on my left, and then used the table to lean on.
Rabbi Yitzchak Twersky from the OU says that play-doh does not have to be sold.
Cosmetics, lotions and inedible items such as non-chewable pills and
Play-Doh need not be sold
CRC-Chicago recording 1 & CRC-Chicago recording 2 by Rabbi Dovid Cohen says that play-doh is not rauy l’achilas kelev based on people who tasted it. It includes copious ...
The Hamodia newspaper had an article related to the Gemoro Nedorim 32.
Pri Megadim records two opinions concerning the proper time to
recite “l’chaim.” According to one opinion, one should make
the brachah, drink some wine and then say “l’chaim,” whereas other
opinions maintain that one should recite “l’chaim” before even
reciting the brachah ...
Yalkut Yosef 1:373:15 says that one may feed fish in his fishtank on Shabbos.
מותר ליתן אוכל לדגים שבאקווריום בשבת
Rabbi Chaim Tabasky also says it is permitted.
This is only permitted for pet fish. One may not feed fish in a lake or ocean on Shabbos as they are not his responsibility. OU.org - Feeding the fish
The following shiurim say that moving outside requires a new bracha rishona even if you come back inside to eat.
According to New Beracha after Moving Between Rooms implies that outdoors does require a new bracha
The best method to avoid doubts is by having in mind at the time of
the beracha that you will be moving from room to room, and in this
This question is addressed in Einei Shmuel, a commentary on Aggadic passages:
וכתבו התו' דהיינו דווקא במידי דאכילה ואמר מורי ז"ל הטעם דמה שמשמרין מאכילת איסור דווקא דהלא באמת שוגג אין כאן איסור כיון דלא ידע מהאיסור ול"ש בשוגג תקלה כיון דאינו עושה איסור כלל אמנם אם יאכל אדם סם המות אף דהאכילה היה בשוגג בוודאי יזיק לו ויימות ממנו וכ"כ באכילת איסור שמטמטם ...
Yes, it is preferable to eat the food from the ka'ara. That's actually why we put the food there- not just to remind us, but to actually be used.
The exceptions are the zeroa (roasted shankbone or other meat) and the egg, which come to remind us about the karbon pesach and chagigah (the festive offering which was eaten first, before the karbon pesach) ...
Mishne Berurah 197:28
מי שהיה שבע קודם שאכל ואכל אכילה גסה שלא היה צריך לאותה אכילה אעפ"כ אם
נהנה גרונו מאותה אכילה מברך עליו לפניו ולאחריו ומוציא אחרים ואם נפשו
קצה עליו ואינו נהנה גרונו אינו ראוי לברך לא לפניה ולא לאחריה לפי שזו
אינה חשובה אכילה כלל לכל מצות שבתורה כמו שנתבאר בסימן תע"ו ובסימן
One who was already satisfied before eating, ...
There is a כלל in the Talmud, כל הראוי לבילה, בילה מעכבת בו, כל שאין ראוי לבילה, בילה מעכבת בו. I.e. if there is an action required to be done (as part of a chain of actions), as long as one is able to do so, one does not need to actually do it. But if it cannot be done, the entire chain of actions is invalidated. The Gemara above speaks of a קרבן מנחה, ...