Hot answers tagged

11

The source is the last Mishna in the first chapter of Chullin. Rav Ovadiah of Bartenura explains that indeed we only have a Havdala ceremony when moving from a higher holiness to a lower holiness, and the reason we say "Bein Kodesh leKodesh" generically between Shabbat and Yom Tov and not something like "from a higher holiness to a lower holiness" is so as ...


11

R. Yitzchak Abadi (Ohr Yitzchak 1:175) rules it is permitted to make a knot on a garbage bag that is going to be thrown out since it cannot be called a kesher shel kayama.


10

The fixed calendar already prevents Yom Kippur from falling on a Friday or Sunday, to avoid two consecutive days where all melachot are forbidden. (See Shulchan Aruch Orach Chaim 428:1 with e.g. Magen Avraham, Biur HaGra, Biur Halachah.) If we were to also prevent Yom Kippur from falling on Shabbat, that would lead to a situation where the new moon of ...


9

This is addressed by Sanhedrin 80b. It’s a dispute to begin with whether the particular form of death needs to be specified in the warning: תניא ושאר חייבי מיתות שבתורה אין ממיתין אותן אלא בעדה ועדים והתראה ועד שיודיעוהו שהוא חייב מיתת ב"ד רבי יהודה אומר עד שיודיעוהו באיזה מיתה הוא נהרג We taught in a Braisa: For all others that make liable to death ...


9

Mishna Brurah 263 s.k. 40 writes that the candles must remain lit at least until the meal has begun so that he derives benefit from them during his meal, otherwise the blessing on the candles is considered to be in vain (see Shulchan Aruch 263:9 which he is commenting on). He adds that it is preferred for them to remain lit until nightfall if that is later: ...


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 ...


8

The practice of lighting shabbat candles is a rabbinic requirement (see, e.g. Babylonian Talmud, Tractate Shabbat 25b; Rambam Laws of Shabbat 5:1), to honor the Shabbat and create a pleasant and peaceful atmosphere in the home (see e.g. here). According to most, the requirement may be fulfilled using electronic lights (at least incandescent ones) that serve ...


8

While the Arizal does indeed say that A) one should stand for Vayivarech David, and B) that one should give tzedakah standing during Vayivarech David, these customs are not dependent on one another. The Kaf HaChaim (OC 51:43 quotes the Arizal on standing during Vayivarech David as follows: וכ"כ האר"י ז"ל בשער הכוונות בענין תפלת השחר די"ח ע"ג וז"ל צריך ...


7

The Aruch Hashulchan Orach Chaim317,4 quotes the Yerushalmi Shabbos 7,1 that suggests that there might be Borer for Humans from humans (i assume with kids who are man handled and don't move voluntarily) according to Chizkia who says that Borer applies to the same species (e.g pomegranates separated from other pomegranates), but this suggestion of Chizkia is ...


7

At Yoatzot.org here, they answer as follows: If the sole purpose is to protect the woman's clothing, the sanitary napkin should not be worn. But generally speaking, most women are also concerned about discomfort or irritation. Embarrassment may be construed as a type of discomfort.


7

The Shulchan Aruch rules (O.C. 294:1) that in general one need not repeat Shemonah Esrei for forgetting Atah Chonantanu. The exception where one does have to repeat it is if he also ate before making havdalah on wine: ואם טעה ולא הבדיל משלים תפלתו ואינו חוזר מפני שצריך להבדיל על הכוס ואם טעם קודם שהבדיל על הכוס צריך לחזור ולהבדיל בתפלה Given that if ...


7

The Gemara (Baba Metziah 90a) discusses this: איבעיא להו: מהו שיאמר אדם לנכרי חסום פרתי ודוש בה, מי אמרינן: כי אמרינן אמירה לנכרי שבות - הני מילי לענין שבת, דאיסור סקילה, אבל חסימה דאיסור לאו - לא. או דלמא לא שנא There is a dispute in the Rishonim how to pasken. The Rambam (Sechirus 13.3) paskens it is forbidden. אמר לעכו"ם חסום פרתי ודוש בה. ישב ...


7

I know this is essentially a repeat of the other answers, but this is a matter of life and death, chalilah! The floating wicks you are using are designed for OIL - not paraffin. To quote the Amazon link you provided: FOR CHANUKAH & SHABBAT: Perfect for your Hanukah Menorah or to use to light Shabbos candles, these wicks fit almost any oil cup. ...


7

See here in Taame Haminhagim in the notes ובספר לבושי מכלול קו"א כתב בשם ספר א' דסכין חד סגולה לפרנסה דאינו עושה פרורין דקשה לעניות. והנה סופי תיבות של "פותח את ידיך" הוא השם הממונה על הפרנסה, ועל כן טוב לחתוך בסכין חד וחלק:‏ The reason is to avoid crumbs, that is a segula for parnasa, because Chatach is sofe tevot poteach et yadecha, and the shem ...


7

While not precisely the same case, I believe this is included in this halacha (O.C. 268:6): הטועה בתפל' שבת והחליף של זו בזו אינו חוזר One who makes a mistake in the Shabbos prayers and switches one for the other (e.g. shacharis for mincha), he does not go back. The Mishna Brura there (14) explains: (יד) אינו חוזר - שעיקר ברכה רביעית היא רצה ...


7

Shulchan Arukh OC 292:1 במנחה אומרים אשרי ובא לציון ואני תפלתי וגו' ומוציאין ספר תורה וקורין ג' אנשים י' פסוקים מפרשה הבאה ואפילו חל יום טוב להיות בשבת קורין בפרשה הבאה ולא בשל יום טוב. At Mincha one recites Ashrei ... and takes out a Torah scroll and three people read 10 verses (in total) from the next Parsha, and even if a holiday falls On Shabbat, ...


6

Halachipedia brings a number of opinions permitting this R Josh Flug (Sukkot To Go 5770, p. 27) writes that it is certainly permissible to use a toilet with an automatic flusher if no other restroom is available because most assume that using electricity is prohibited only d’rabanan and therefore is permitted for kavod habriyot. He says that ...


6

There are multiple options depending on how much of a reference book you are searching for vs. something which is readable cover-to-cover to rehearse. The 39 melochos is an amazing reference work but it is very heavy (ca. 2000 pages) and detailed. Serves best to check out or learn in depth a specific melacha with Hebrew footnotes to enable further study ...


6

Historically a non-shomer Shabbat Jew did not count as part of a minyan, however in recent generations, a number of halachic decisors taught that the status of Shabbat-desecrators is different today. They do not desecrate Shabbat to defy God but as part of a general movement of non-observance. As such many prominent poskim agree they can be counted. See R ...


6

There is no question that spending Shabbat alone can be frustrating, boring and difficult. It is not good for man to be alone, and for sure not on Shabbat (which might be the reason Eve was created right before Shabbat). Ideally Shabbat would be spent in the company of friends, or at least other Jews. If this is not possible, here are a few ideas borrowing ...


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 ...


6

R' Shlomo Kluger in Shu"t U’vacharta BaChaim (§87) vehemently forbade such practice, after an incident where a local Rav permitted a kvittel to be written and sent to the Belzer Rebbe on Shabbos. The Eshel Avraham (328.17) quotes a yesh omrim that it is forbidden, but leaves off 'וצ״ע' דלכתוב שיבא אוהבו אצלו או שיתפללו בעדו י"ל דאסור וצלע"ע היטב ...


6

How do we observe time-bound mitzvot where time and seasons are different? On Earth, The problem dates back to the 18th century, when Jews started moving north, where daytime or nighttime can last for days or weeks. The Talmud is our guide: Rav Huna says: If a man is wandering in the desert and does not know when Shabbat is, he should count six days [...


6

Isaiah 66:23 Radak and Metzudas David (ad loc.) interpret "כל בשר" as including non-Jews too. However this is does not indicate that they will keep Shabbos, or that they may keep Shabbos. It merely indicates that they will also come to the Temple to bow before Hashem. The Jews will walk, and the non-Jews can drive!


6

I have non-Jewish guests fairly often (board games are a good way to spend Shabbat afternoon...). Here are some things I do: Wine: just use mevushal. Why risk either offense or waste? Your human guests are way more important than having the nicest possible wine. I use a "night light" in each bathroom rather than leaving the regular lights on. It's way ...


5

Piskei Shabbas by Rabbi Eliezer Padwar is also very helpful sefer. It is 4 volumes (Yom tov as one vol) . It is in English and has footnotes. Many of the psakim are from Rav Moshe Feinstein ,and the Debercheiner Rav. Many people also use Rav Simcha Bunim Cohen's seforim ,which has good notes (Many times contain more lenient opinions). There is also Rav ...


5

The psak of Shemiras Shabbos KeHilchoso: If one is kovei'a the meal on pas habo'oh bekisnin, for example, cake, then one can use two full cakes for lechem mishneh. שמירת שבת כהלכתה פרק נה סעיף טז: הקובע סעודה על פת הבאה בכיסנין דהיינו עוגה יכול הוא לקחת שתי עוגות שלמות ללחם-משנה ולבצוע עליהן


5

The Gemara in Shabbos 3a states that when it comes to laws of Shabbos, the term פָּטוּר generally means that it is forbidden but doesn't require a sacrifice to be brought. So the Mishna never really 'clearly permitted' it, quite the opposite! As the Mishna Brurah explains (340:18): יש ליזהר - ר"ל אף דחיוב חטאת ליכא דבעינן שיכתוב דוקא בדיו או בשאר דבר ...


5

It seems to be a dispute in the poskim. The position that one is obligated: The Chazon Ish (quoted in Orchos Rabbeinu v.2 p.110, and in טעמא דקרא, הנהגות החזו״א אות י״ח) was mapkid to eat melaveh demalke on Motze Yom Tov. The Brisker Rav was asked (פניני רבינו הגרי״ז, עמ׳ רמ״ב) if there is an obligation for melave dmalka on Motzei Yom Tov, and he ...


5

Tosafos to Menachos 95a says that of course they didn't travel on Shabbos: ועל כרחיך בשבת לא היו נוסעין דאפילו לא היו תחומין מדאורייתא לא היו יכולין ליסע משום איסור הוצאה ואיסור מחמר You have to say that they didn't travel on Shabbos. Even if techumin are not binding mideoraisa, they wouldn't have been able to travel because of the prohibitions on ...


Only top voted, non community-wiki answers of a minimum length are eligible