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The reason we have double parshiyos in the first place is in order to satisfy the four basic rules (given in Shulchan Aruch, Orach Chaim 428:4) about the distribution of parshiyos throughout the year. In particular, the first two are: that the Shabbos before Pesach has to be Parshas Tzav in a regular year, or Metzora in a leap year; and that the Shabbos ...
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Yeah, especially when a diaspora yom tov is adjacent to Shabbat, it sometimes feels like a long slog. I sometimes feel like I'm fighting an uphill battle because I didn't do this from birth -- it isn't a life-long routine. Here are some things that help me. (Some of these are dependent on your family and community situations, which I don't know.)
Board ...
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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 ...
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Now that we've moved the clocks, I realized that it's possible to do the inverse of @jake's answer from the eastern time zone: shabbat ended this week before 6PM, so if I'd thought of it I could have gotten credit for the day by visiting in that last hour (7PM EST = midnight UTC). Shabbat won't end after 7PM again until March 10, and there are no chagim in ...
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Shulchan Aruch OC 339:4 rules that one should not perform Kiddushin (betrothal) or Nissuin (marriage) on Shabbat or Yom Tov. However he notes that if one did so, even on purpose, it works and the couple is fully married.
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It's based on the Gemara Sukkah top of 45b:
א"ר ירמיה משום ר"ש בן יוחי ור' יוחנן משום ר"ש המחוזי משום ר' יוחנן המכותי כל העושה איסור לחג באכילה ושתיה מעלה עליו הכתוב כאילו בנה מזבח והקריב עליו קרבן שנא' אסרו חג בעבותים עד קרנות המזבח
anyone who makes a 'binding'/'issur' to the Festival with eating and drinking, the verse credits him as though he ...
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There are two main Regalim - Pesach and Sukkot. Each one has another one-day mini yom-tov without special mitzvos afterwards. They are each called an "Atzeret" since they have no special mitzvot and are a culmination of the previous holiday. 7 weeks after the beginning of Pesach is Shavuot/Atzeret, and the day after Sukkot is Shemini Atzeret.
The ...
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I will start with the disclaimer that when I became religious, Yom Tov was a highlight for me, so I don't know how you will relate to what makes Yom Tov exciting for me.
I am generally more of an intellectually-stimulated person, but something I found exciting about many mitzvos, but perhaps more so by Yom Tov, was understanding the meaning of the theme and ...
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The Torah uses two different terms for "work," מלאכה and עבודה. In the case of Shabbos, the Torah consistently says that no מלאכה may be done on it (Ex. 20:9, 31:14-15, 35:2; Lev. 23:3; Deut. 5:13). By contrast, with Yom Tov, the Torah states in several places that מלאכת עבודה is prohibited (Lev. 23 passim, Num. 28-29 passim).
Ramban (to Lev. 23:7) explains ...
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This is a matter of idiom. "Yom Tov" while literally meaning "Good Day" is the idiom for a day that is "good" because of the spiritual level of that day. Thus, when spoken as a single phrase, the translation is similar to the English original "Holy Day" which we now use as "holiday". The Yiddish "Yumtuf" or "Yuntif" shows that it is used a a single meaning. ...
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The same people that went to shul at night on Shabbos went at night on Yom Tov. There are various reasons why there was no takana to say birchas me'ein sheva on Yom Tov.
According to the Tur/Shulchan Orach in O'Ch 487, we don't say me'ein sheva on Pesach because it is Leil Shimurim, a protected night, so we don't need to worry about the dangers in siman 268....
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The Maharsham (Daas Torah 444:1) and others (based on the Pri Megadim) allow instructing a gentile to perform hachanah and others allow doing so if necessary for a mitzvah, which would presumably include preparing for a yom tov seudah. See here (including the comment for more sources) and here.
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You cannot begin to recite Kiddush, drink 4 cups and eat matsa and maror before the night (exit of the stars, later than sunset). The time the Jews left Egypt was at night. And the korban Pesach and matsot were eaten at night. Further eating of pesach dorot was established by Tora as a night mitsva.
Shulchan Aruch Orach Chayim 472.1
אבל לא יאמר קידוש עד ...
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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 ...
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Say it only during kiddush. The women too should only say it during kiddush. Why would one assume the two would be any different? They are both obligated in kiddush and both obligated to have the lights lit. The Talmud in Sukkah (47b) implies already that the shehechiyanu is said with the kiddush. (The Tur OC 519 deems it an "enactment of [the sages] to say ...
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Shmiras Shabbos KeHilchasah (footnote to 3:60) quotes R' Shlomoh Zalman Aurbach that it is forbidden when the cover to the saltshaker is on.
3:60
מותר לתת גרגירי אורז (לפני שבת, ומשום אסור מוקצה) בממליחה פחותה
ע"מ שיספגו את הלחות שבמלח, ובממליחה מכוסה טוב לא להוציא דרך המכסה שבה,
גם אם נשאר הרבה מלח מעורב בתוך האורז
footnote 179
שמעתי מהגרש"ז
...
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In SA OC Siman 263 M"A Sif-Katan 12 he writes that if one makes the bracha before lighting (on Shabbos) then that's considered to be "Kabbalas Shabbos" and it's then ossur to light candles. However he then says if that's the case ("v'im cain"), then on Yom Tov one should make the bracha and then light. (Since there is no problem of lighting a candle on yom ...
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The Rambam (Hil. Tefilin 4:10) disagrees with you. He says:
וכן שבתות וימים טובים, אינן זמן תפילין, שנאמר "והיו לך לאות" (ראה שמות יג,ט), ושבתות וימים טובים הן עצמן אות.
The Rambam says clearly that Yom Tov is an אות and therefor does not warrant putting on Tefillin.
The Rambam's source is a Gemara (Menachot 36):
ר´ עקיבא אומר יכול יניח אדם תפילין ...
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Great question! This is part of a major machlokes rishonim in maseches beitzah.
The Ran in the beginning of the 3rd chapter says that really all melachos are allowed on a Biblical level, but the sages forbade melachos that are generally done for a long time, as harvesting is generally done on an entire field, not just what you need for that meal. ...
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The reason that we keep 2 days on all festivals outside of Israel is because originally it was a doubt whether the new month had been declared, and word did not reach far enough for them to know by the middle of the month. Even once the calendar was set, they maintained the minhag of their predecessors (Beitza 4b).
The Ba'al HaMe'or to Beitza 5a explains ...
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This Star-K article by Rabbi Tzvi Rosen says:
Although induction cooking offers a koshering benefit, the cooktop cannot be used on Shabbos or Yom Yov because the cooking connection is made once the pot is put onto the coil area. Similarly, one would not be able to remove the pot from the cooktop on Shabbos or Yom Tov because one would be “disconnecting” ...
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Just to add to the many opinions already brought down, Hacham Ovadia Yosef, in Hazon Ovadia Hilchot Yom Tov footnote 22 of Hilchot Yom Tov Sheni Shel Galuyot (and likely elsewhere) writes that a single man or woman from Chutz La'aretz who is old enough to get married can keep one day while in Israel.
He combines the shita of the Hacham Tzvi and Shulchan ...
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Congregation Etz Chayim in Toledo, Ohio says them.
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Nitei Gavriel (Hilchot Yom Tov, volume 1, chapter 21, paragraph 4) says:
ד. מותר לשים ביו״ט קדירה של מים ע״ג האש כדי שיעברו על
שפת הקדירה ויכבו את האש מתחתיו, אכן יש לו להשתמש במים
לבישול קדירה וכדומה דהו״ל לצורך יו״ט, ודוקא במקום צורך כגון
שמפחד שהילדים יתקרבו להאש, אז מותר למלאות קדירה מים, כדי
להרתיח על האש לצורך שתיה, בכוונה שהמים ...
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The Torah mandates "simcha" on Yom Tov. The Talmud understands "simcha" to refer to eating meat and wine. Hence, the obligation to eat meat on Yom Tov.
The exact parameters of this obligation are subject to much debate among the Poskim. The fours assumptions you quote are held by some Rabbis and rejected by others. As always, ask your LOR.
The obligation ...
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Yes, Shloshim is cancelled if Shiva ended before the holiday started. ShA YD 399:3
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My parents were observant from before I was born, and I have been Shabbat- and Yom-Tov-observant my whole life. I can honestly say that I don't believe I have ever intentionally violated either. So no, based on one counterexample from personal testimony, for what that's worth, not everyone cheats.
I do find that observance of Shabbat and Yom Tov, especially ...
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This is indeed in Orchos Rabbeinu. It can be found in Volume II p. 136 of the 2014 edition. Here is an image of it:
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The Yam Shel Sh'lomo is the one who, disagreeing with Tosafos, distinguishes between adults and children playing ball on Yom Tov http://hebrewbooks.org/pdfpager.aspx?req=14086&st=&pgnum=22&hilite=:
אלא שחוק של ילדים שלא הגיעו לכלל חיוב הנח
The YS"S can arguably be interpreted to refer to children below the age of chinuch. There is a Tosafos ...
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There is a dispute in Beitzah 20b whether voluntary offerings can be brought on Yom Tov, but the final halachah is that they cannot; the only private korbanos that can be brought on that day are the ones in which one is obligated for Yom Tov - the olas re'iyah, shalmei chagigah and shalmei simchah (Rambam, Hil. Chagigah 1:8).
[The mishnah you quoted means ...
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