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9

Because it has a slicha begining with "Bmotzei Mnucha" (At the end of the day of rest) and we can't say slichos and 13 midos before midnight. The source mentions Magen Avraham 525:5 which cannot be true (there is no such sif katan 525:5, and in general this siman is about borrowing on Yom Tov). Most likely it is referring to http://hebrewbooks.org/pdfpager....


9

From this post it seems that some do not say it even though Pesach does not occur in the middle of the week since there is a special prohibition against any (Mleches Uman) professional work on Erev Pesach after Chatzos and in Yerushalyim many observe this for the entire Erev Pesach. http://www.daat.ac.il/daat/toshba/minhagim/pru3.htm כשחל יום ראשון של ...


9

Your question was asked of the Ohr Somayach "Ask the Rabbi" who answers about three things: 1) Extinguishing the havdalah candle immediately after havdalah 2) Extinguishing it in wine 3) Not blowing out candles in general On 2, he says, ""Wine spilling like water," says the Talmud, "is a sign of blessing." In order to start the week off right, we ...


8

Machzor Vitri - page 114 says we say the verse Orech Yamim twice in order to complete the name of Hashem that is produced by doing so. וכופלין אורך ימים כדי להשלים השם היוצא ממנו Tashbatz 258, Maharam says we say it twice this way it has the numerical value of Kohanim, since the Chashmonoim when they went to war said 7 times Vyehi Noam and twice Orech Yamim ...


8

Short answer: If a Jew cooked the food, then yes, it may be eaten. If a non-Jew cooked the food it's a debate amongst the Poskim. Sources: The Kitzur Shulchan in 92:9 סימן צב - דין חולה שיש בו סכנה ודין אנוס לעברה. addresses this: סעיף ט': הַמְבַשֵּׁל בְּשַׁבָּת בִּשְׁבִיל חוֹלֶה, אָסוּר לְבָרִיא לְאָכְלוֹ בַשַׁבָּת, אֲבָל לְמוֹצָאֵי שַׁבָּת מֻתָּר ...


7

Although it does not list a source - Luach Davar Be'ito says (29 Kislev 5755): המדקדקים מכינים כבר עתה את פתילות נרות החנוכה שלמחרת ליל מוצש׳׳ק, למען ימצאון מוכנות בבואם מחר מביהכ׳׳נ ויהיו זריזים מקדימים.‏ Those that are careful prepare before Shabbos the Chanuka candles in order to light as soon as possible after Shabbos. (abridged ...


7

Havdalah is said Sunday night after the fast, omitting the blessings on spices and the flame (the latter of which is said on its own next to a flame on Saturday night). (Shulchan Aruch OC 556) Attah Chonantanu is said as usual Saturday night and Shmoneh Esrei is still not repeated if forgotten (OC 294:3)


7

from my shul newsletter No havdala on cup, no besamim. At 9:02pm or after, say "Baruch Hamavdil Ben Kodesh L'chol" (not with brocha). Remove shoes. (We say brocha of "Borei Meorei Haish" in shul.) Sunday night; Havdala on cup. No candle or besamim. For Havdala, one may use grape juice or wine.


7

The short answer is that this is allowed. There are two issues here Is work forbidden before havdala? Can you benefit from work done by a Jew after shabbat if he hasn't done havdala? The answer to the first question is that indeed work is forbidden before havdala (see Mishna Brura 299:10), the Rema says one might be lenient for non full-fledged labor work ...


6

The basic rule by tashlumin is that for all make-up prayers, the first prayer is the current one and the make-up is said afterwards. If this order is switched, the first prayer is invalid (S.A. O.C. 108:1-2). 108:2 טעה ולא התפלל מנחה מתפלל ערבית שתים הראשונה ערבית והשניה לתשלומין. 108:1 ואם היפך לא יצא ידי תפלה שהיא תשלומין וצריך לחזור ולהתפלל אותה ...


6

If you really need to, you can say Maariv and Havdalah (omitting the blessing on the candle) from Plag HaMincha (1.25 hours before sunset) (ShA OC 293:3) just as much as you can say Maariv and Kiddush after that time on Friday. The blessing on the candle can be recited separately after nightfall. All labor remains forbidden until after nightfall (even after ...


5

Bach (Orach Chaim 294) says that it refers back to מדע תורתך: through our knowledge of Hashem's Torah (besides general knowledge, אתה חונן לאדם דעת, which is equally true of Jews and non-Jews), we are enabled to perform the mitzvos of Hashem's will. On the other hand, Seder Avodas Yisrael (R. Seligman Baer) states that it is simply a copyist's or printer's ...


5

A possible reason for the differences in minhag is based on a disagreement etween the Baal haMeor (Rabbeinu Zerach) and the Milchemes (Ramban): The 1st Mishna in Pesachim 4 (16b in the Rif) states that refraining from doing work on Nissan 14 before noon is based on the custom of the city. The Baal haMeor comments that the Mishna implies that work after ...


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 ...


5

While Isaac lays out the common claim of Levi Yitzchok Berditschever (as well as the fallacy thereof) he doesn't go farther back. Per the author of the Treasures of Ashkenaz blog, the authorship question for Gott von Avrohom goes further back than the birth of Chassidus, being rishonic in nature. While the individual who first composed a vernacular techinah ...


5

A source that I am aware of is the Mogen Avraham 299:15 who mentions in the name of the Avudraham that woman have a Minhag to refrain from doing work on Motzai Shabbos.


5

The "add" option is certainly not immediately intuitive, since there's a clear duplication of the phrase "you have graced אתה חונן". It seems reasonable to expect that אתה חוננתנו was composed as a replacement for אתה חונן which includes the Havdalah parts. It's quite common in fact to see Piyutim composed as replacements for certain blessings over time ...


4

The Kaf Hachaim OC 551 sk 152, following the psak of Maran, notes the common custom among Sephardim is not to have any qualms about drinking wine at Havdalah during the nine days.


4

The Kol Bo Siman 40 and Rokeach Siman 362 say that we do not say Uva Letziyon by Shacharis on Shabbos due to the elderly people, pregnant woman, and expecting mothers that are there as we do not want to make them wait that much longer to eat. Therefore we say it instead at Mincha. Regarding saying it on Motzei shabbos the Rokeach says it has to do with the ...


4

The reason being, that there are 2 types of Borei Pri Hagefen. The first type is the classic one: You want to drink wine and you first have to make a Bracha. This is called ברכת הנהנין - a Bracha before enjoying something. The second type is the "Shira" type. The Borei Pri Hagefen is the Bracha we use in that case - we then say other Brachot - and then ...


4

This may be too much for an unsourced "drush" but here goes: The אור החיים on the words כי ששת ימים עשה ה' את השמים ואת הארץ points out that the verse does not say בששת ימים but ששת ימים - not "in six days He created" rather "six days He created." He explains that when Hashem created the world, He gave it the "juice" for only those first six days, and ...


4

Chassam Soffer has a Tshuva in Chelek Orach Chaim siman 67 where he says he sings this every Motzai Shabbos, but he conceded that it was originally meant to be sung on Motzai Yom Kippur, as he brings from the Mordechai at the end of Maseches Yoma. That is why there is a focus on having our sins forgiven.


4

The term is not מוֹצִיא שַׁבָּת‎ (Motzi Shabbat) but rather מוֹצָאֵי שַׁבָּת‎ (Motzaei Shabbat). Both words comes from the shoresh י.צ.א.‏ which has to do with going out. מוֹצִיא is a verb in the הפעיל (causative) binyan. It means "cause to go out" or more concisely, "bring out." I am not entirely sure of the grammatical form of מוֹצָאֵי but it appears ...


4

The minhag of refraining from sewing on motzei shabbas goes under the umbrella of women not doing melachos gedolos (defined by poskim). Rav Belsky in Shulchan HaLevi explains why sewing is singled out as the common custom.He explains that a woman knows how to sew in a proper (uman) fashion ,opposed to a man who sews like a hedyot (not an expert). Do they ...


4

1 - Your assumption that if one changes his location, his Shabbos will depend on his present location, is true according most poskim (see תאריך לישראל סי' ה' אות ה', ט', וי"ג). However, שו"ת ארץ צבי סי' מ"ד writes that one's Shabbos would continue until the end of day at the location he started Shabbos. 2 - Changing locations in order to shorten or totally ...


3

This is an interesting question because there is the Shalom Bayis reason(from the Tamei Minhagim) and also the Magen Avraham who brings the Mahril who folded his talis motzei shabbas. However, the Ben Ish Chai parshas Noach 16 writes that one should be careful not to leave his talis unfolded overnight(which seems one can fold his fellows talis) but he then ...


3

Yes. You can fold his tallis. Folding your neighbors tallis will protect it from damage. Forget about segulah. You have an obligation to protect your neighbors property, particularly when it costs you nothing to do so! Here is a source for the obligation to protect others' property Aruch Hashulchan, Choshen Mishpat 259:17 – One must try to prevent any type ...


3

In the Mishna (Shabbat 23:3), a machloket is presented between Abba Shaul and the tana qama. The Mishna states that it is forbidden to wander out to the Shabbat boundary during the day in order to hire workers or tend to your vineyards the moment that it gets dark. Abba Shaul, however, permits wandering out during the day if it is in preparation for ...


3

He is allowed to put it on because Maariv is taking place still during Tosefet Shabbat. Tosefet Shabbat only ends when saying Atta Chonantanu, Havdala or Baruch Hamavdil Bein Kodesh Lechol. The Talmud (Berachot 27b) even says: רבי יאשיה מצלי של מוצאי שבת בשבת.‏ Rabbi Josiah prayed Saturday night['s maariv] on Shabbat. So the Chazzan is putting on ...


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