7

No because it is unfit for canine consumption pesachim 15b Shall we say that this supports him: If a loaf goes mouldy and is unfit for human consumption, yet a dog can eat it, it can be defiled with the uncleanness of eatables, if the size of an egg45b With whom agrees the following which we learned: A general principle was stated in respect to the laws ...


7

Babba Metziah 28b - 29a discusses the issue of reimbursing the finder for his expenses in caring for the lost animal. The idea is based on Devarim 22:2. The Mishnah points out that the verse tells us to return the lost object to its owner. So, infers the Mishnah, there must be something left to return. Therefore, an animal is not kept under the finder's ...


6

It is forbidden to derive benefit from a corpse, including its hair, even if the deceased commanded before dying that certain parts be given away for use. (Shulchan Aruch YD 349:2)


5

See Mishnah Brurah s.k. 4 that only uses that nullify its kedushah are prohibited. (In addition, I think that the rule of mitzvos lav lehanos nitnu - pleasure of a mitzvah is not considered pleasure - might be relevant here, especially as there is no physical pleasure from fulfilling the mitzvah of kiddush.)


5

The Shulchan Aruch of R' Shneur Zalman of Liadi (263:25) writes: מי שקדם להתפלל ערבית של שבת קודם שהתפללו הקהל אף על פי שכבר חל עליו קבלת שבת יכול לומר אפילו לישראל חבירו שלא קבל עדיין השבת שיעשה לו מלאכה ומותר לו ליהנות מהמלאכה בשבת דכיון (ח) שלחבירו מותר הוא אין באמירתו אליו איסור כלל(ולא אסרו האמירה לנכרי אף על פי שאינו מצווה על השבת) אלא כשאומר לו ...


4

According to the OUKosher.org website if the Challa is completely wrapped up one may bake other items in the same oven. This is based on Shach (Yoreh Deah 108:1) who quotes from the Issur V’heter that one may bake bread in the oven while the challah (even uncovered) is burning. However, the Aruch Ha’shulchan (108:9) and others disagree and feel that the oven ...


4

Sure. The first line of Choshen Mishpat 185:1 is הסרסור שליח הוא אלא שנוטל שכר שליחותו A broker is a shliach, except that he gets paid. and he goes on to say that the same rules that apply to a shliach apply to a broker. As for a shliach for a mitzvah (such as delivering a get): You can be paid for doing the mitzvos of bikur cholim or hashovas ...


4

One of the Mitzvos which is normally done through a Shaliach-emissary, is teaching your son Torah Kiddushin 29b: ללמדו תורה:מנלן דכתיב (דברים יא, יט) ולמדתם אותם את בניכם. Where do we know one should teach his children Torah? "you shall teach them(the Torah) to your sons" (Devarim 11:19) The Shulchan Aruch (YD 246:5) says: מקום שנהגו ללמד תורה בכתב ...


4

This is the psak of Rav Eliyashiv


3

Rav Gormon of Chabad Toronto: recommended to me that until the Hodesh She'hal Bo (ashkenazim) or Shavua She'hal Bo (sepharadim) it is permissible, min ha'din. From that point onward, it would be recommended otherwise, from the mishna's point of משנכנס אב ממעטים בשמחה.


3

I attended a pidyon petter chamor in Pittsburgh in 2017. It was organized by the Kollel and attended by many of the local Orthodox rabbis (and lots of other people). Unfortunately the web site they set up at the time is no longer there (and not in the Wayback Machine), but I have a video (linked on my blog post about the event). In the (first, ...


3

See Yalkut Yosef Shabbat 318:40 and Shabbat 3 page 62 that describes a similar situation where a guest in a building on shabbat noticed that a Jew turned on the lights in the hall and permitted walking regularly because he could do so without the light that was turned on by the Jew. However, he wrote that one who is stringent, tavo alav habracha. See below: ...


3

The Emes L'yaakov (by R' Yaakov Kamenetsky) on Parshas Miketz is clear that they may not be used even for Mitzva use. He compares Chanuka lights - forbidden to benefit from - to Shabbos candles - we benefit from as they bring Shalom into the house. הנה לכשנתבונן בב' מיני נרות שנצטוינו להדליק נר שבת ויו"ט ונר חנוכה, הא' ניתן להשתמש בו ואדרבה בלא תשמיש א"צ ...


3

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 ...


2

The Shulchan Aruch discusses this in הלכות לולב-סימן תרנג הדס של מצוה אסור להריח בו אבל אתרוג של מצוה מותר להריח בו מן הדין אלא שלפי שנחלקו אם מברכים עליו אם לאו יש לא יש למנוע מלהריח בו: One may not smell the Haddasim used for the mitzvah (I.e. from the Lulav bundle), however, one may smell the esrog used for the mitzvah by letter of the law, but in ...


2

This is a machlokes Rishonim. It is brought in the Ran to the Rif's Hilchos Chanuka, first paragraph. The Ran first proves and then defends the opinion that it cannot be used even for mitzvah purposes, and then cites the Baal HaMe'or that you could use it for mitzvah purposes. The Ran's primary proof is that they allowed the use of inferior oils for ...


2

There are many Biblical issues with food additives, both pig and cow based, which would prohibit consumption. The food might contain a non-kosher species, such as pig or insect. The food might also contain a cow which was not slaughtered properly in accordance with the laws of shechita, which is a neveilah. Or it might contain forbidden fats, namely cheilev....


1

Shulchan Aruch Orach Chaim 445:2: ואם שרפו קודם שעה ששית הרי זה מותר ליהנות בפחמין שלו בתוך הפסח אבל אם שרפו משעה ששית ולמעלה הואיל והוא אסור בהנאה הרי זה לא יסיק בו תנור וכירים ולא יבשל ואם בישל או אפה אותה הפת ואות' התבשיל אסורים בהנאה וכן הפחמין שלו אסורים בהנאה הואיל ושרפו אחר שנאסר בהנאה:‏ If one burns it [chametz] before the the sixth hour [...


1

Yes. (ודוקא כשהם קשורים בשערות גופן אבל אינן קשורים מותר (כך משמע מפרש"י פ"ק דערכין) .Only when not fastened at all, i.e., it (the wig) hangs on a peg or hook, is it permitted. See Rama - S"A 349:2


1

There are sources permitting learning to play an instrument until Rosh Chodesh Av, some even say until Erev Tisha B'Av. Those who permitted playing for real would surely permitting learning about music. For instance OU writes Similarly, She’arim HaMitzuyonim B’halacha (122:2) writes that one who is learning to play an instrument may practice until Rosh ...


1

The Shulchan Aruch Orach Chaim 318,1: A Jew that cooks or does any other Melacha(forbiden work on Shabbos) intentionally may not benefit from it for ever, however others may benefit straight away after Shabbos: המבשל בשבת (או שעשה אחת משאר מלאכות) במזיד, אסור לו לעולם ולאחרים מותר למוצאי שבת מיד The Magen Ahvraham and Mishna brura explain: דדוקא בעכו"...


1

Yes, there seems to be those that forbid it - the Bach. Have a look at the באר היטב in סימן פז - באיזו בשר נוהג דין בשר בחלב who quotes the Bach that benefir would be forbidden מדרבנן. Also, the Bach claims that fowl is a Torah prohibition. באר היטב (ג) ובהנאה. כתב הש''ך אבל באכילה בלא"ה אסור מן התורה משום בשר טמא או חלב טמא ולא שייך לאסור משום בשר ...


1

Challah is one of the matnas kehuna - gifts given to the Kohanim in recognition of their holy, dedicated service; while this is a mitzvah d'oraysa within the borders of Eretz Yisrael (considered to be a mitzvah talui ba'aretz) there is a rabbinic extension to chutz l'aretz as well. Additionally, kohanim as well as foodstuffs are assumed to be tamei nowadays ...


1

The gemara in Taanis 11a brings a Machloket between two sages on how we should view the Nazir who abstains from wine, ר' אלעזר הקפר ברבי אומר מה תלמוד לומר {במדבר ו-יא} וכפר עליו מאשר חטא על הנפש וכי באיזה נפש חטא זה אלא שציער עצמו מן היין והלא דברים קל וחומר ומה זה שלא ציער עצמו אלא מן היין נקרא חוטא המצער עצמו מכל דבר ודבר על אחת כמה. רבי אלעזר ...


1

Kitzur seems to suggest that it is permitted to read by the Chanukiah with an electric light nearby since the reason we place the shamash by the other candles is to prevent one from benefitting exclusively from the Chanukah candles (139:14). However, Mishnah Berurah seems to prohibit reading by the Chanukiah regardless (673:15).


1

Firstly, mixture is not the criterion for the scriptural prohibition. The scriptural prohibition concern cooking them together. Not cooked together See SA YD 87, 1, the words of Rema, a mixture in which meat and milk are not cooked together is prohibited__ rabbinically only, and for eating only, not for benefit (some Acharonim do not agree but the Shach ...


1

Meat & Milk - Kiley HaKerem It's not clear that there is a punishment (by Bet Din) for Hanaah. See the Aruch HaShulchan (Yore Deah 85:36-37): He says that the according to the Rambam (בס׳ המצות לאוין קפ״ז) there's only a punishment (lashes) for eating meat & milk, or Kiley HaKerem. לו: וטעמו מה שאין באיסורי הנאה מלקות ביאר בס׳ המצות לאוין קפ״ז ...


1

After Shabbat another Jew can benefit from this map/document. However, if it was an intentional desecration, the violator is never allowed to benefit from it. There are also those who pasken that b'shogeg (accidentally), all can benefit even that very Shabbat, and b'meizid (intentionally), even the violator himself can benefit after Shabbat. However, this ...


1

Yalkut Yosef English Hanukkah (S673.29) "Although it is forbidden to use the light of the Hanukkah lamps it's permissible to see by their light. Therefore, if the electric lights have been extinguished...and the only light comes from Hanukkah lamps, it is permissible to walk through the house although one is aided by that light. It is not necessary to ...


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