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8

This is a very old custom, which is cited in the Sefer Rokeach Hilkhot Shabat 49 by Eleazar of Worms.1 The meaning of the three is given by the Kaf haChayim in his commentary to Orach Chayim 268:34, saying that it refers to the three worlds (see here), the higher, the middle and the lower one: ובצרור המור ט"א על ג"פ נגד ג' עולמות עולם עליון ואמצעי ותחתון ...


6

The Beur Halacha says that beshaas hadechak, in pressing circumstances, when you make kiddush you can have in mind to eat in another room in the same building. He concludes that if you can see the other room, then in all circumstances it's fine, so long as you had in mind to eat there. My guess has always been that in certain shuls the Rabbi is concerned ...


4

It is prohibited to ask a non-Jew to do a melacha for you. It makes no difference whether the request is made before or during Shabbos. (For overview of the relevant Halachos, see here.)


2

On the Hebrew Wikipedia entry for Borer, several opinions are cited for those of the opinion that Borer does not apply by non-food items (see footnote #7): 1) מהר"י עייא"ש בשו"ת בית יהודה - Mahari Ayash in "Sheilos v'Teshuvos Beis Yehuda" 2) האור שמח בפירושו על הרמב"ם - Ohr Sameach in his commentary on the Rambam 3) See Sefer Minchas Yaakov 2:...


2

The minhag of the Vilna Gaon (and his disciples) was not say the one preceding Amidah, due to concerns of Hefsek between the brachos and the Amida. Nevertheless, the significance of saying it thrice is bought in the Or Zorua (שאלות ותשובות תשנב ט) from Medrash (שוחר טוב, דרוש מקור) - in correlation to the three times the word 'אשר' is quoted in Parshas ...


2

You can read in detail about the issue in this great article. To keep it short, Shevuot 20b mentions that the two versions were said in a single utterance, which is beyond human comprehension: כדתניא זכור ושמור בדיבור אחד נאמרו, מה שאין יכול הפה לדבר, ומה שאין האוזן יכול לשמוע.‏ As it has been taught: Remember and keep were pronounced in a single ...


1

Here's an explanation you might find satisfactory: The first difference between the 2 versions is who said it - the first was said by G-d and the second by Moses and as indirect prophecy (it wasn't preceded by "וידבר הק אל משה לאמר" - he described the Decalogue in his own words. The second is to whom they were said: the first was said to the Generation of ...


1

The laws of objects, animals, or people coming from beyond the "Techum" (Boundary) on Shabbos, do not apply to a living human baby. 1) A live baby is not an object or animal. It is a person. People are not in the category of "muktzeh" or "objects" unless they are dead or Halachically considered dead. People who have traveled on Shabbos beyond 2000 amos (...


1

SA OC 307.5 דבר שאינו מלאכה ואינו אסור לעשותו בשבת אלא משום שבות מותר לישראל לומר לאינו יהודי לעשותו בשבת והוא שיהיה שם מקצת חולי או יהיה צריך לדבר צורך הרבה או מפני מצוה כיצד אומר ישראל לאינו יהודי בשבת לעלות באילן להביא שופר לתקוע תקיעת מצוה או להביא מים דרך חצר שלא עירבו לרחוץ בו המצטער ויש אוסרין: הגה: ולקמן סימן תקפ"ו (סעיף כב) פסק להתיר ועיין ...


1

The meztius was that a non-Jew would add wood to the fire. This idea is brought by the Shulchan Aruch in 276:1 and 5. Since it was very cold in many of the places Jews lived they had non Jews keep the fire going . The Mishna Brurah explains that one should not direct a non Jew explicitly on shabbos but rather work it based off a kablanos deal. The non Jew ...


1

In Rabbi Ribiat's "39 Melachos Book" (vol 1, pg 64)--cited in this Halachapedia.com footnote-- he rules that "one may not ask a non-Jew to shut the lights." As usual with these type of things, best bet would be to CYLOR


1

It's not teaching the same thing twice. The verse in Chapter 31 is where God spoke to Moses in such a way that Moses could infer that Shabbat supercedes Mishkan. The verse in Chapter 35 is where Moses told the people the laws in a certain order to teach them that Shabbat supercedes Mishkan. If we only had the second instance we would not know how Moses knew ...


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