https://halachipedia.com/api.php?action=feedcontributions&user=BinyominZeev&feedformat=atomHalachipedia - User contributions [en]2024-03-28T09:52:37ZUser contributionsMediaWiki 1.39.3https://halachipedia.com/index.php?title=Taking_Three_Steps_Back&diff=24033Taking Three Steps Back2019-08-12T20:35:19Z<p>BinyominZeev: /* After Shmoneh Esrei */ order of legs</p>
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<div>==Before [[Shmoneh Esrei]]==<br />
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#It’s proper to take three steps forward before [[Shmoneh Esrei]] to show that one is going to do an obligatory mitzvah. The halacha doesn’t require taking three steps back, but the minhag haOlam is to take three steps back in order to take three steps forward. <ref>Rama 95:1, Mishna Brurah 95:3, Piskei Teshuvot 95:3 </ref><br />
#If taking 3 steps back in order to take 3 steps back involves waling into the 4 [[amot]] of someone [[Davening]], don’t take these steps back at all and just start [[Shmoneh Esrei]]. <ref>Halichot Shlomo 8:33, Piskei Teshuvot 95:5 </ref><br />
#Some have the custom of saying ki shem Hashem ekra havu godel lelokeinu before the shmoneh esrei of [[mincha]] or [[Mussaf]]. If one forgot it and has already begun Hashem sfatai he does not go back. <ref>Sefer Meorer Yeshainim 24, Piskei Tshuvos 111:2 </ref><br />
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==After [[Shmoneh Esrei]]==<br />
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#After [[Shemonei Esrei]], one should make take three steps backwards while bowing like a servant parting from his master. If one didn't do so, it is as if one didn't pray.<ref>Gemara Yoma 53b, Tur 123:1, Kaf HaChaim 123:1</ref><br />
#There’s an absolute obligation to take 3 steps back after [[Shmoneh Esrei]] and wait there until the Sheliach Tzibbur gets to [[Kedusha]] or at least starts Chazarat HaShas. <ref>S”A 123:2 </ref> An individual who finishes [[Shmoneh Esrei]] should take take three steps back anf wait there the time it takes for the שליח Tzibbur to reach [[Kedusha]] or in extenuating circumstances at least the time it takes to walk 4 [[amot]] (3 seconds or so). If one doesn’t wait after taking the 3 steps back it appears that one didn’t take the 3 steps back really in order to depart from Hashem respectfully. <ref>Mishna Brurah 123:11 </ref><br />
#One should start with left leg, stepping exactly behind the line of the end of the right leg, and then the same with right leg. By the third step one should align both legs into the same line.<ref>S"A 123:3</ref><br />
#It’s proper to take three steps forward only after waiting the proper time (subsequent to taking three steps back). <ref>S”A 123:2, Mishna Brurah 123:8 writes that one should rush taking these the steps forward because in doing so one will loose the actual law regarding waiting in the place one took three steps back. </ref><br />
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==Sources==<br />
<references /><br />
[[Category:Prayer]]</div>BinyominZeevhttps://halachipedia.com/index.php?title=Bracha_Achrona&diff=23994Bracha Achrona2019-08-08T20:59:00Z<p>BinyominZeev: /* Drink */ Proper not to drink between Kezayit and Revi'it according to Mishna Berurah.</p>
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<div>==Minimum measures to be obligated in Bracha Achrona==<br />
===Food===<br />
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#One is only obligated to make a Bracha Achrona on a food if one eats a [[Kezayit]] of food in [[Kedi Achilat Pras]].<ref>Magen Avraham 210:1, Sh"t Chazon Ovadyah (Siman 12, pg 184) </ref><br />
#<span id="[[Kedi Achilat Pras]]"></span> How long is [[Kedi Achilat Pras]]? <br />
##Shiurei Torah (Rav Chaim Noeh 3:15 pg 203) writes that [[Kedi Achilat Pras]] is 4 minutes. Vezot HaBracha (pg 6) writes that many poskim (and quotes Rav Elyashiv as one of them) agree. See Aruch HaShulchan 202:8 and Kaf HaChaim 210:8.<br />
##Rav Ovadyah Yosef (Sh"t Yachave Daat 1:17) rules that [[Kedi Achilat Pras]] preferably is 4 minutes and after the fact (Bedieved) it is 7.5 minutes.<br />
##Or Letzion (vol 2, 14:17) holds that [[Kedi Achilat Pras]] preferably is 4 minutes and after the fact (Bedieved) it is 6 minutes.<br />
#There is an opinion that upon a complete fruit or nut one recites a bracha achrona even if one ate less than a kezayit. The halacha doesn't follow that opinion but to avoid that issue one shouldn't eat a complete fruit or nut unless one is planning on eating a kezayit.<ref>Tosfot Brachot 39a, Shulchan Aruch 210:1</ref> A grape or olive is considered a complete unit but not a raisin.<ref>Halachos of Brachos p. 245 and in the Handbook quotes Rav Shlomo Zalman that a raisin isn’t a biryah. </ref><br />
#Food that was stuck in one's teeth doesn't count towards the shiur for bracha achrona.<ref>Yalkut Yosef 184:15 based on Panim Meirot 2:67 and Chatom Sofer 127 unlike the Maharam Shik OC 250</ref><br />
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===Drink===<br />
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#One is only obligated to make a Bracha Achrona on a drink if one drinks a [[Revi'it]] of liquid in [[Kedi Shtiyat Reviyit]]. <ref>Vezot HaBracha (chap 5, pg 40) rules that one only makes a Bracha Achrona if one drank a [[Revi'it]] in [[Kedi Shtiyat Reviyit]]. He supports this with the ruling of the Mishna Brurah 210:1 regarding tea. Sh"t Yabia Omer 5:18(2) agrees. </ref> There are opinions which obligate already from Kezayit, therefore, it is proper not to drink any amount between a [[Kezayit]] and a [[Revi'it]], in order not to put oneself in a situation of doubtful Bracha.<ref>Shulchan Aruch 210:1, Mishna Berurah 210:10.</ref><br />
#<span id="[[Kedi Shtiyat Reviyit]]"></span>How long is [[Kedi Shtiyat Reviyit]]?<br />
##The simple reading of the Shaar HaTziyun 210:11 is that [[Kedi Shtiyat Reviyit]] is two gulps.<br />
##Vezot HaBracha (Birur Halacha 11, pg 240-1) questions this because of the difficulty of swallowing a [[Revi'it]] in two gulps. He quotes and supports the explanation of the Haggadat Kol Dodi ([[Siman 2]]) <ref>Rabbi Dovid Feinstein (Haggadah Kol Dodi, 5745 p. 5) writes that the shiur of kdei shtiyat revi’it is drinking from the cup two times, each time drinking several gulps without removing the cup from one’s lips, and removing the cup once between the two times.</ref>which writes that [[Kedi Shtiyat Reviyit]] is drinking a number of gulps without any break and without removing the cup from one's lips. [See Harerei Kedem (vol 2 pg 46) who quotes Rav Simcha Zissel who says that it's a third of [[Kedi Achilat Pras]].]<br />
##Rav Ovadyah Yosef (Sh"t Yabia Omer 5:18(2), Chazon Ovadyah ([[Brachot]] pg 259-260)) rules that [[Kedi Shtiyat Reviyit]] is one gulp. Or Letzion (vol 2, 14:17) agrees. Halacha Brurah 210:9 writes that if a person drank a reviyit straight even in two or three gulps that it is still called kedi shiur reviyit but still this is a very short time.<br />
##Rav Belsky in Shulchan Halevi 3:11 p. 36 quotes Rav Moshe Feinstein as holding that the shiur kedi shitiyat reviyit is a minute.<br />
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==Boreh Nefashot==<br />
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#If one ate a [[Kezayit]] of a fruit or vegetable not from the 7 species with which [[Israel]] is praised (i.e. wheat, barley, grapes, figs, pomegranates, olives, dates), and anything which doesn't grow from the ground, one should say a [[Boreh Nefashot]]. <ref>Shulchan Aruch 207:1, Kitzur Shulchan Aruch 51:1</ref> For example, the Bracha Achrona for water is [[Boreh Nefashot]]. <ref>Mishna Brurah 207:5</ref><br />
#If one ate a food that requires [[Boreh Nefashot]] and also drank a drink that requires [[Boreh Nefashot]], one should make one [[Boreh Nefashot]] to cover them both. <ref>Kitzur Shulchan Aruch 51:1</ref><br />
#The text of [[Boreh Nefashot]] is ברוך אתה ה' אלוקינו מלך העולם בורא נפשות רבות וחסרונן על כל מה שברא(ת) להחיות בהם נפש כל חי ברוך חי העולמים - Baruch Atta Hashem Elokeinu Melech HaOlam [[Boreh Nefashot]] Rabot VeChesronan Al Kol Mah SheBara(ta) LeHachayot Bahem Nefesh Kol Chay Baruch Chey HaOlamim. <ref>Magen Avraham 207 (Introduction) writes that the above text is his text of [[Boreh Nefashot]]. Mishna Brurah 202:3 quotes this but changes Chesronan to Chesronam and SheBarata to SheBara but adds that some say SheBarata. Kitzur Shulchan Aruch 51:11 agrees. The Hebrew Ashkenaz Artscroll Siddur (Siddur Yitzchak Yair HaShalem, 5753 edition, p. 88) has the version of Chesronan and both SheBarata and SheBara. Interestingly, the Yerushalmi (cited by Tosfot Brachot 37a s.v. boreh) has the conclusion of Baruch Atta Hashem Chay Haolamim.</ref> Sephardim pronounce the חי in the beracha with a patach as opposed to a tzere. <ref>Ben Ish Chai Matot 16 </ref><br />
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===Combining Foods to Make a Boreh Nefashot===<br />
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#If someone ate half a kezayit of mein shalosh and half a kezayit of boreh nefashot one should recite boreh nefashot.<ref>The Mishna Brurah 210:1 writes that a half kezayit of mein shalosh and half kezayit of boreh nefashot combine to obligate in a boreh nefashot. The Dirshu quotes Or Letzion 1:19 and Igrot Moshe 1:74 who explain that even though a boreh nefashot doesn't exempt a mein shalosh (see S”A 202:11) still since a half kezayit of mein shalosh isn't yet obligated in mein shalosh it can be used towards the shiur of boreh nefashot.</ref>According to many Sephardic poskim no bracha should be recited since one didn't eat a kezayit of one category of food that requires a bracha achrona.<ref>*The Knesset Hagedola (Hagahot Tur 210:1) writes that the half kezayit of mein shalosh and half kezayit of boreh nefashot combine for boreh nefashot because some hold that the half kezayit of mein shalosh requires a bracha achrona, also some hold that the half kezayit of boreh nefashot requires a bracha achrona, and lastly, perhaps boreh nefashot covers the need for a bracha achrona of mein shalosh. The Magen Avraham 210:1, Kitzur Shulchan Aruch 51:4, and Mishna Brurah 210:1 agree with the Knesset Hagedola. Yabia Omer OC 1:12 and Halacha Brurah 210:11 disagrees with the Knesset Hagedola since in the end of the day all of his factors are only a safek safeka and that's not sufficient to recite a bracha. Also, his opinion in general is that boreh nefashot covers al hamichya, which is a disputed point (see Biur Halacha 202:11 s.v. bracha).<br />
*Igrot Moshe OC 1:74 takes the position of the knesset hagedola for another reason. Perhaps boreh nefashot is a universal bracha that in essence all foods would be exempt with, however, in general you can't recite boreh nefashot since you have another bracha to recite. Rav Moshe says that as a ramification of this if someone doesn't have a siddur and doesn't know al hamichya and can't get it, he could recite boreh nefashot even on a kezayit of something that requires a mein shalosh. Or Letzion 1:19 explains the Knesset Hagedola differently. He writes that as long as one didn't yet have a kezayit one can cover the food which regularly would have been mein shalosh with a boreh nefashot. Once you had a kezayit of mein shalosh then boreh nefashot doesn't work for the mein shalosh food. He is strict that if one had 18 grams or more it is already a safek kezayit of mein shalosh and so one can't use boreh nefashot (disagreeing with Rav Moshe).</ref><br />
#If someone ate half a kezayit of one type of mein shalosh and half a kezayit of another type of mein shalosh, according to those who allow combining food for a bracha achrona in general, many poskim say to recite boreh nefashot. <ref>Kitzur Shulchan Aruch 51:4 writes that one should recite a boreh nefashot on half kezayit cookies and half kezayit al haetz. Dirshu quoted Rav Shlomo Zalman who said that according to Igrot Moshe 2:109 one could make a mein shalosh with both conclusions. Halichot Shlomo (Pesach 12 n. 39) quotes Rav Shlomo Zalman and Rav Elyashiv who agreed with the Kitzur Shulchan Aruch.</ref><br />
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==Bracha Achat Mein Shalosh (Al HaMichya)==<br />
'''See the [[Bracha Achat Mein Shalosh]] page for more details'''<br />
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#If one ate a [[Kezayit]] of [[mezonot]] food (cake, cookies, etc) after one finishes eating one should make [[Al HaMichya]]. <ref>Shulchan Aruch 208:1 and 210:1 </ref><br />
#The Bracha Achrona for grapes, figs, pomegranate, olives, and dates is [[Bracha Achat Mein Shalosh]] with the insert of Al HaEtz VeAl Pri HaEtz. <ref>Tur 208:1 writes that the fruit of the seven species with which [[Israel]] was praise have Bracha Achrona of Bracha Mein Shalosh. S”A 208:1 agrees. </ref><br />
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==Bracha Achrona on coffee or tea==<br />
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#According to Sephardim, one should not make a Bracha Achrona after drinking coffee or tea. If one waited until it cooled down a little and then drank an amount which would obligate Bracha Achrona ([[Revi'it]] in [[Kedi Shtiyat Reviyit]]), for coffee, there is what to rely on to make [[Boreh Nefashot]]. However, if one were to ask, one should advise him not to make a Bracha Achrona, and for tea, one should make a [[Boreh Nefashot]].<ref>Yalkut Yosef 207:6, Chazon Ovadyah ([[Brachot]] p. 260-1), Sh"t Yechave Daat 5:21, Birkei Yosef 204:5, Moreh Bietzbah 3:96, Ben Ish Chai Masei 9</ref><br />
#Certain Ashkenazic Poskim also say that tea or coffee do not warrant a bracha achrona. <ref>Mishna Brurah 210:1 based on Magen Avraham 210:1, Chaye Adam 3:15, Kitzur Shulchan Aruch 51:6. see however the Baal Hatanya in Seder Birkot Hanehenin 8:6 who says that you should say a beracha acharona on tea and coffee as long as you haven't waited kdei achilat pras. Maharam Shick OC 85 says this was the practice of the Chatam Sofer. Sh"t Melamed Lehoil OC 25 says this was the practice of Rabbi Shaul Yosef Nathanson and the Minchat Chinuch </ref><br />
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==How long does one have to make Bracha Achrona?==<br />
===Birkat Hamazon for bread===<br />
{{How Long Does One Have to Recite Birkat Hamazon}}<br />
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===Bracha Achrona on other foods===<br />
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#If one ate any food and is full, preferably one should make Bracha Achrona within 72 minutes and after the fact, one may make it as long as one is full from what one ate. However, after 72 minutes, if one is a little hungry, one can no longer make the Bracha Achrona. <ref>Shulchan Aruch 184:5, Mishna Brurah 184:19, Vezot HaBracha (pg 49-50, chapter 5) </ref><br />
#If it’s past 72 minutes and one is in doubt whether one is still full one may not make the Bracha Achrona, yet, it’s preferable to eat a [[Kezayit]] of another food make a Bracha Achrona on that to cover the earlier one. <ref>Vezot HaBracha (pg 50, chapter 5) </ref><br />
#If one ate any food and was not full, preferably one should make Bracha Achrona immediately or within 30 minutes, after the fact one has up to 72 minutes. <ref>Mishna Brurah 184:20, Vezot HaBracha (pg 50, chapter 5) </ref><br />
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===Drinks===<br />
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#If one drank a [[Revi'it]] in [[Kedi Shtiyat Reviyit]], one should make a Bracha Achrona immediately and after the fact one may make the Bracha Achrona as long as one’s thirst is quenched. <ref>S”A 184:5, Vezot HaBracha (pg 51, chapter 5) </ref><br />
#If one is unsure whether one is thirsty and one’s thirst is no longer quenched from the original drink, should make the Bracha Achrona within 30 minutes, and afterwards one should make the Bracha Achrona but rather preferably one should eat or drink something else and cover the earlier food with it’s Bracha Achrona. <ref>Vezot HaBracha (pg 51, chapter 5) </ref><br />
#If one sat down with a drink and sip it from time to time, if one drank a [[Revi'it]] in [[Kedi Shtiyat Reviyit]], as long as one drinks time to time each time being less than 30 minutes from the last drink, one can make a Bracha Achrona at the end. <ref>Vezot HaBracha (pg 52, chapter 5) </ref><br />
#If one did drank a [[Revi'it]] in [[Kedi Shtiyat Reviyit]] and it will be 30 minutes before the next time one drinks or one is unsure whether it will be 30 minutes before one drinks again, according to Ashkenazim, one should make a Bracha Achrona and a [[Bracha Rishona]] for the next time one drinks. <ref>Vezot HaBracha (pg 52-3, chapter 5) </ref> However, according to Sephardim, one should not make a Bracha Achrona but rather have in mind when making the first [[Bracha Rishona]] that it should cover all of the drinks that one has. However, if one leaves the building one would require another [[Bracha Rishona]]. <ref>Yalkut Yosef 494:9</ref><br />
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==Eating Food after a Bracha Achrona==<br />
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#If you made a bracha achrona and there was still food stuck in your teeth you can swallow it without a bracha.<ref>Chut Shani Brachot p. 213 writes that once it was in your mouth the food is considered digested and insignificant and wouldn't require a bracha. Or Letzion 2:46:48 agrees for another reason. He says that since you made the bracha achrona with in mind that you'll continue to eat those crumbs the bracha achrona isn't a hefsek for those crumbs. Even though the Magen Avraham 190 has that opinion about all food that one intends to eat after the bracha achrona and he is disputed regarding crumbs in your teeth after the bracha achrona maybe everyone would agree with his opinion. Meir Oz 7:812 agrees and quotes the Chazon Ish (Maaeh Ish 5:13) and Shevet Hakehati 1:95 who also held like this.</ref><br />
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==Interruptions==<br />
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#If one is saying Bracha Mein Shalosh ([[Al HaMichya]]) one should pause in order to answer [[Kaddish]] and [[Kedusha]]. <ref>http://www.dailyhalacha.com/displayRead.asp?readID=995 quoting Or Letzion </ref><br />
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==If one said the wrong Bracha Achrona==<br />
===If one said Birkat HaMazon===<br />
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#If one ate a [[Mezonot]] food and then made [[Birkat HaMazon]] by accident one fulfilled one’s obligation and shouldn’t repeat Bracha Achrona. <ref>Even though S”A 208:17 writes that [[Birkat HaMazon]] doesn’t cover saying [[Al HaMichya]] on a Tavshil [[Mezonot]], many achronim including Mishna Brurah 208:75 and Halacha Brurah 208:60 argue that one has fulfilled one’s obligation and shouldn’t repeat Bracha Achrona. </ref><br />
#If one ate a dates or drank wine and then made [[Birkat HaMazon]] by accident one fulfilled one’s obligation and shouldn’t repeat Bracha Achrona. <ref>Brachot 12a, Shulchan Aruch 208:17 </ref><br />
#If one ate a different food which has the Bracha Achrona of [[Boreh Nefashot]] or Al HaEtz and then made [[Birkat HaMazon]] by accident according to most authorities one hasn’t fulfilled one’s obligation but in order to concerned for the minority opinion one should hear the correct Bracha Achrona from someone else or have another amount of food and make the correct Bracha Achrona. <ref>Halacha Brurah 208:60 </ref><br />
#In any case the fact that [[Birkat HaMazon]] fulfills one’s obligation after the fact, is true even if one only said the first paragraph of Birkat Hamazon. <ref>S”A 208:17 </ref><br />
#If one ate foods that require a Bracha Mein Shalosh ([[Al HaMichya]], Al HaEtz, Al [[HaGefen]]) and began [[saying Birkat HaMazon]], if one remembered in middle of saying the first Bracha one should continue with Bracha Mein Shalosh from the words “Al Shehinchalta LeAvotenu”. <ref>Shulchan Aruch 208:17 </ref><br />
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===If one said Mein Shalosh===<br />
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#Al Haetz after the fact exempts fruits that are haetz but not vegetables that are haadama. Al Hagefen doesn't exempt fruits.<ref>Shulchan Aruch 208:13</ref><br />
#Al Hamichya doesn't exempt shehakol foods.<ref>Shulchan Aruch 208:13</ref><br />
#After the fact Al Hagefen covers grapes.<ref>Shulchan Aruch 208:15</ref><br />
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==If one vomited his food==<br />
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#A person who ate and then threw up what he ate shouldn’t say Bracha Achrona and ideally he should try to eat more or listen to someone else recite that bracha for themselves.<ref>Birkei Yosef 208:1 quotes the Panim Meirot who explained that since one's stomach doesn't benefit from the food one can't recite a bracha achrona. However, the Birkei Yosef argues that one can recite a bracha achrona just for benefit to one's palate. Nonetheless there is no bracha achrona since there is no remaining satisfaction from the original food just like the case where a person ate food and the forgot to make a bracha achrona until after it was already digested in which case it is too late to recite a bracha achrona. Kitzur Shulchan Aruch 51:15 concludes that one is exempt from a bracha achrona after vomiting. Kaf HaChaim 184:34, Ben Ish Chai (Chukat no. 13), and Vezot HaBracha (p. 113) quoting the Shaarei Teshuva agree with the Birkei Yosef that if one vomited that there's no bracha achrona but ideally one should try to eat more or listen to someone else's bracha achrona.</ref><br />
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==Related Pages==<br />
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*[[Birkat HaMazon]]<br />
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==Sources==<br />
<references /><br />
[[Category:Brachot]]</div>BinyominZeevhttps://halachipedia.com/index.php?title=Grape_Juice_and_Wine&diff=23993Grape Juice and Wine2019-08-08T20:52:18Z<p>BinyominZeev: /* Beracha */ Mixing grape juice with wine / Dirshu / R. Elyashiv</p>
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<div>==Beracha==<br />
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#The Bracha on wine is [[HaGefen]]. <ref>Mishna [[Brachot]] 35a, Shulchan Aruch 202:1, Kitzur Shulchan Aruch 49:1</ref><br />
#The Bracha on grape juice is [[HaGefen]]. However, pasteurized grape juice made from grape juice is Shehakol and unfit for kiddush.<ref>Rav Shlomo Zalman Auerbach in Minchat Shlomo 1:4 explains that really wine is only hagefen if it can be intoxicating as we see by the laws of Nesachim (and is understood from the pasuk Bamidbar 28:7). However, grape juice that was pasteurized and can't be intoxicating is nonetheless hagefen since the cooking is considered a positive change that leaves it as edible and not something that would remove its bracha. However, once the pasteurized grape juice is diluted it can't be hagefen since that’s not wine. The idea that diluted wine is still hagefen (Rama 204:5) only applies to wine which is intoxicating. He explains that the same should be true for kiddush that diluted pasteurized grape juice is unfit since it was changed by cooking and the dilution can’t grant it the status of reconstituted wine since diluting doesn’t make it as good as pure juice. Halichot Shlomo v. 2 p. 218 9:12 writes that Rav Shlomo Zalman had a doubt whether grape juice from concentrate is shehakol.</ref><br />
#If one wishes to mix grape juice with wine for kiddush, he may do so, even mixing 3 times more grape juice than wine.<ref>R. Elyashiv, Shevut Yitzchok 4., p. 128., quoted in Mishna Berura / Dirshu 272:6.</ref><br />
#Grape juice from concentrate according to some poskim is hagefen<ref>The Laws of Brachos p. 316 concludes that one should recite hagefen on reconstituted grape juice but shouldn’t use it for kiddush.</ref>, while according to most other poskim the bracha is shehakol.<ref>Minchat Shlomo 1:4 concludes that diluted grape juice is shehakol. Or Letzion 2:20:21 writes that grape juice from concentrate is shehakol since once it is turned into a syrup it is no longer hagefen. Vezot Habracha p. 393 concludes that grape juice from concentrate or reconstituted is shehakol. He cites the Minchat Shlomo. The Halachos of Brachos p. 445 seems to agree.</ref><br />
#Diluted grape juice even with a little water according to some poskim is shehakol<ref>Minchat Shlomo 1:4. Vezot Habracha c. 12 p. 116 quotes that Rav Elyashiv agreed and explained that adding even a little water can make it shehakol. However, adding a few drops doesn't change the bracha.</ref>, while according to others is hagefen as long as the taste is still like regular grape juice excluding any added sugars or flavors.<ref>Or Letzion 2:20:18 writes that grape juice is like wine for dilution and is still hagefen as the taste didn't change without the aid of any added sugars or flavors.</ref><br />
#Diluted wine is hagefen according to Ashkenazim as long as it still has 16% of pure wine.<ref>Rama 204:5</ref> However, Sephardim hold that the bracha is shehakol unless there is a majority of undiluted wine.<ref>Shulchan Aruch 204:5, Kaf Hachaim 204:33 based on Pri Megadim E"A 16</ref><br />
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==Mevushal (Cooked Wine)==<br />
See [[Kosher Wine: Yayin Nesech, Stam Yeinam, and Maga Akum]] for details.<br />
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#There is a debate among the poskim whether pasteurized wine has the status of cooked wine in Halacha with respect to Magah Akum.<ref>Rav Moshe Feinstein (Sh"t Iggerot Moshe YD 2:52) held that pasteurized wine is considered cooked and therefore is permitted even if it was touched by a non-Jew or a Jew who publicly desecrates Shabbos. However, according to Rav Elyashiv (Kovetz Teshuvos 1:pg. 112) and Rav Shlomo Zalman Auerbach (Minchas Shlomo 25) pasteurized wine is not considered cooked in halacha in regards to being touched by a non-Jew. Chacham Ovadia Yosef (Sh"t Yabia Omer YD 8:15) writes that if necessary one can rely on the opinion of Rav Moshe Feinstein.</ref><br />
#The bracha on cooked wine or pasturized wine is Hagefen.<ref>Shulchan Aruch 272:8, Yachava Daat 2:35</ref><br />
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==Bracha Achrona==<br />
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#A person who drinks a reviyit of wine afterwards has to recite a bracha achrona of [[Al Hagefen]]. Because there is a dispute whether the bracha achrona is recited for a kezayit or a reviyit a person should endeavor to only have less than a kezayit and not recite a bracha achrona or more than a reviyit and recite a bracha achrona. If a person did have in between a kezayit and a reviyit one shouldn't recite a bracha achrona.<ref>Shulchan Aruch 210:1. There are three opinions in the rishonim about the amount of wine necessary to recite a brach achrona. The Rambam (Brachot 3:12) holds that a person doesn't recite a bracha achrona on drinks unless one drank a reviyit. Tosfot Sukkah 26b s.v. vlo holds that one has to recite a bracha achrona for drinks even if one just drank a kezayit. They even entertain the possibility that there's no bracha achrona unless one drinks a Kebeytzah. Tosfot Brachot 39a s.v. besar holds that if one drank a cheekful (melo lugmav) one should recite a bracha achrona. Rosh Brachot 7:24 concludes to avoid any doubt a person should either drink less than a kezayit or more than a reviyit. Shulchan Aruch 210:1 agrees.</ref><br />
<br />
==Sources==<br />
<references /><br />
[[Category:Brachot]]</div>BinyominZeevhttps://halachipedia.com/index.php?title=Practices_in_the_Mourner%27s_House&diff=23821Practices in the Mourner's House2019-07-30T21:27:08Z<p>BinyominZeev: /* Davening */ no birkat kohanim according to Kitzur</p>
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<div>==Greeting Others==<br />
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#Many poskim hold that it is permitted to greet someone other than the mourners in the house of an avel. <ref>Chazon Ovadia Aveilut v. 3 p. 28, Tzitz Eliezer (Ramat Rachel 5:51). See however Aruch Hashulchan 385 and 343:4 who is strict. (See Chazon Ovadia Aveilut v.<br />
1 p. 324) who seems to agree with the Aruch Hashulchan.)</ref><br />
<br />
==Bringing Food out of the Mourner's House==<br />
<br />
#Some have the practice not to bring food out of the shiva house<ref>Eliya Rabba 224:8, Aruch Hashulchan 376:11</ref> if the person died at home<ref>Tzitz Eliezer (Even Yakov no. 44:4)</ref>. However, many are lenient about this.<ref>Yosef Ometz p. 192. Chazon Ovadia (Aveilut v. 3 p. 60) writes that if a person isn't concerned there is no problem to take food out of a mourner's house. Minchat Shlomo 2:99:2 writes that there is no concern of taking money out of a mourner's house since it isn't designated to stay in that house.</ref><br />
<br />
==Lighting a Candle==<br />
<br />
#The minhag is to light a candle for the neshama of the deceased during the shiva and it is done even over Yom Tov and Chol Hamoed.<ref>Chazon Ovadia (Aveilut v. 3, p. 54), Mishna Brurah 548:3</ref><br />
#Some say that one can fulfill this minhag with electric lights.<ref>Chazon Ovadia (Aveilut v. 3, p. 54)</ref><br />
<br />
==Covering the Mirrors==<br />
<br />
#The minhag is to cover the mirrors in the mourner's house.<ref>Chazon Ovadia (Aveilut v. 3 p. 52) explains that the the minhag to cover the mirrors is based on the fact that people daven there and it is forbidden to daven in front of a mirror. He adds that the Chatom Sofer is quoted as saying that the covering of the mirrors functions in place of turning over the beds.</ref><br />
#Even though the halacha is that it is permitted to sweep the floors in a house of mourning some have the minhag not to. Even those who have such a minhag can sweep before Shabbat.<ref>Chazon Ovadia (Taniyot p. 214) cited by Mishna Brurah Tiferet 250:16</ref><br />
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==Davening==<br />
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#The Sages instituted certain additions to [[Birkat Hamazon]] said at the beis ha'avel, although customs differ as to the details.<ref>Brachos 46b, Shulchan Aruch Y.D. 379:1</ref><br />
#The minhag is to say Tehillim chapter 49 after [[Shacharit]] and [[Mincha]]. It is good also to learn mishnayot there for the Iylui Nishama. <ref>Kitzur Shulchan Aruch 207:5 </ref><br />
#It is permitted for the mourner to say the regular order of davening including the Akeda, Korbanot, Eizhu Mekoman, Rabbi Yishmael, and Pesukei Dzimra<ref>Chazon Ovadia Aveilut v. 3 p. 1. By Tisha B'av, Shulchan Aruch 554:4 rules that a mourner can say his regular order of davening and it isn't prohibited because of learning. </ref> including Mizmor Ltodah<ref>Chazon Ovadia Aveilut v. 3 p. 4. The Mishna Brurah 51:22 writes that Mizmor Ltodah is said on Tisha Bav.</ref> and Az Yashir<ref>Chazon Ovadia Aveilut v. 3 p. 5. Kaf Hachaim 559:32 writes that the minhag is to say Az Yashir on Tisha Bav.</ref>, and Ketoret<ref>Chazon Ovadia (Aveilut 3 p. 27). Kaf Hachaim 559:48 writes that on Tisha Bav it is permitted to say shir shel yom and ketoret.</ref>.<br />
#A mourner for a parent can be a shaliach tzibbur but a mourner for another relative shouldn't be shaliach tzibbur unless no else who can do it.<ref>Shulchan Aruch YD 384:3 writes that a mourner shouldn't be the shaliach tzibbur unless no one else can do it. However, Rama 376 writes that it is more effective for a mourner to be a shaliach tzibbur than to say the mourner's kaddish. Maharam Shik 370 writes that it is permitted today for a mourner to be a shaliach tzibbur even according to Shulchan Aruch because the shaliacha tizbbur isn't fulfilling anyone's obligation. Chazon Ovadia v. 3 p. 6 rules that it is permitted for the mourner for a parent to be a shaliach tzibbur even if someone else could do it.</ref><br />
#A Sephardic cohen who is in mourning doesn't do birkat kohanim during shiva but should leave the shul when the shaliach tzibbur called kohanim.<ref>Shulchan Aruch 128:43</ref> On Shabbat he does if he's the only kohen in the shul so that it doesn't appear to be public mourning on Shabbat.<ref>Chazon Ovadia (Aveilut v. 3 p. 8)</ref> Ashkenazim hold that a kohen who is in mourning for the entire shloshim or for a parent for the entire 12 months doesn't do birkat kohanim.<ref>Rama 128:43</ref><br />
#There is no birkat kohanim during the repetition of the Amidah (for Ashkenazim, outside Israel).<ref>Kitzur Shulchan Aruch 20:6</ref><br />
#There is no tachanun in a mourning's house even if the mourner isn't there.<ref>Bet Yosef 131:4 quotes the Shibolei Haleket who says that there's no mourning in a mourner's home because mourning is compared to Yom Tov. However, the Levush writes that there's no tachanun since it isn't appropriate to bring up Hashem's attribute of justice in the mourner's house. Shulchan Aruch OC 131:4 rules that there's no tachnun in a mourner's house. Chazon Ovadia (Aveilut v. 3 p. 14) writes that potentially a practical difference between these two reasons is whether there is tachanun if the mourner isn't there. He concludes that the minhag is not to say tachanun even if the mourner isn't there. Mishna Brurah 131:20 writes that the Eliyah Rabba wasn't sure if they should say tachanun if the mourner isn't there.</ref> The congregation doesn't need to make it up afterwards when they go home.<ref>Mishna Brurah 131:20. He adds that for Vehu Rachum one should make it up at home but there's some who are lenient even about that.</ref><br />
#It is permitted to transport a sefer torah to a mourner's house.<ref>Chazon Ovadia Aveilut v. 3 p. 18. He presents several reasons. 1) Maharam Paduah 88 permits moving a sefer torah if there is an aron to house the sefer torah. 2) The Eliyah Rabba 135:18 and Biur Halacha 135 permit moving a sefer torah for a minyan that can't get to a place where they have a sefer torah. 3) Binyan Shel Simcha 5 writes that since a mourner is compared to a king it is permitted to move a sefer torah for his honor.</ref><br />
#Kaddish titkabel is said in a mourner's house.<ref>Chazon Ovadia (Aveilut v. 3 p. 24) citing Rabbi Akiva Eiger (responsa 2:24) that kaddish titkabel is only skipped on Tisha Bav so that it shouldn't appear as though kaddish is said over the kinot but not in a mourner's house.</ref><br />
<br />
===On Shabbat===<br />
<br />
#The minhag is to say Bameh Madlikin in a mourner's house on Shabbat.<ref>Chazon Ovadia v. 3 p. 39 writes that the minhag is to say bameh madlikin in a mourner's home since Shabbat already started and there's no mourning publically on Shabbat. Also, it is permitted to learn in a mourner's house for the sake of the soul.</ref><br />
#In Uva Letzion at the mourner's house in mincha Shabbat they shouldn't skip the pasuk of v'ani zot otherwise it would be public mourning.<ref>Chazon Ovadia (Aveilut v. 3 p. 48) writes that during the week there is a difference of opinions whether v'ani zot is said in Uva Letzion. The Mahari Geyitz says not to say it and the Avudraham says that some said it. However, on Shabbat it should be said otherwise it would be public mourning. </ref><br />
#It is better not to say Tzidkatcha at Shabbat mincha a mourner's house.<ref>Chazon Ovadia (Aveilut v. 3 p. 49) quotes the Orchot Chaim and Avudraham who write that Tzidkatcha is said at Shabbat mincha. He explains though that they might be holding the Tzidkatcha is said on a day when there's no tachanun unless there is no hallel. However, Kaf Hachaim 292:18 writes that since there's tachanun in a mourner's house there's no Tzidkatcha.</ref><br />
#It is proper to say Veyehey Noam on Motzei Shabbat in a mourner's house.<ref>Ben Ish Chai (Vayetzei no. 6), Chazon Ovadia (Aveilut v. 3 p. 49)</ref><br />
#In havdalah a mourner can make a bracha on besamim.<ref>Chazon Ovadia v. 3 p. 50 permits making besamim in a mourner's home in havdalah. He quotes the Yaskil Avdi 6:19:2 who explains that even though the gemara moed katan 27a states that one shouldn't bring besamim to a mourner's house, since the besamim in havdalah is only for the mitzvah it is permitted. He adds that this was the minhag. However, he quotes that Rav Elyashiv (Shiurim moed katan 27a) that the mourner shouldn't make besamim in havdalah.</ref><br />
#Some say that the avel can say Shalom Aleichem if he is saying kiddush levana since his intent isn't really to greet people.<ref>Minchat Shlomo 2:96:13</ref><br />
<br />
===Hallel===<br />
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#On Rosh Chodesh, the Ashkenazic minhag is not to say hallel in a mourner's house and they don't need to make it up when they go home<ref>Mishna Brurah 131:20</ref>, but the Sephardic minhag is to say it after the congregation leaves the room of the mourner or the mourner leaves the room. If there's no minhag the congregation can say hallel but the mourner shouldn't say it.<ref>Chazon Ovadia (Aveilut v. 3 p. 27). Ben Ish Chai (Shana Sheni, Vayikra no. 15) writes that they don't say hallel in a mourner's house on Rosh Chodesh.</ref><br />
#On Chanuka, the Ashkenazic minhag is that no hallel is said in the mourner's house but it should be made up when they go home.<ref>Mishna Brurah 131:20</ref> Sephardim would say hallel on Chanuka in a mourner's home.<ref>Ben Ish Chai (Shana Sheni, Vayikra no. 15), Chazon Ovadia (Aveilut v. 3 p. 37)</ref><br />
<br />
==Birkat Hamazon==<br />
<br />
#In a mourner's house, the mourner and others eating with him<ref>Mishna Brurah 189:6</ref>, in the fourth bracha of Birkat Hamazon say a different text than the usual one. The text is ברוך אתה ה' אלוהינו מלך העולם האל אבינו מלכנו בוראנו גואלנו (רוענו רועה ישראל הטוב והמטיב לכל אל שבכל יום ויום הוא הטיב הוא מטיב הוא ייטיב לנו) [קדשנו קדוש יעקב] המלך החי הטוב והמטיב אל אמת דיין אמת שופט בצדק לוקח במשפט<ref>Tosfot Brachot 46b s.v. mar quotes the Bahag who said that you shouldn’t say loke’ach nefashot bmishpat since sometimes people die without sin. However, Tosfot argues. Rabbenu Yonah (Brachot 34b s.v. petach) explains that even though sometimes people die without sin we mean that Hashem’s justice is fair in all cases. Bet Hillel 379:1 says that we mean that usually people die because of sin. Shulchan Aruch YD 379:1 holds like Tosfot.</ref> ושליט בעולמו לעשות בו כרצונו כי כל דרכיו משפט שהכל שלו ואנחנו עמו ועבדיו ובכל אנחנו חייבים להודות לו ולברכו גודר פרצות בישראל הוא יגדור את הפרצה הזאת בישראל לחיים.<ref>Gemara Brachot 46b, Rambam Brachot 2:8, Shulchan Aruch YD 379:1, Shulchan Aruch OC 189:2. Shach 379:1 adds the phrase in parenthesis and the Shulchan Aruch has the words in the brackets. Mishna Brurah 189:7 mentions both practices.</ref> Many have the practice not to say it but the better minhag is to say it.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/898472/rabbi-hershel-schachter/berachos-91-birkas-aveilim-persian-meals-mayim-achronim-mezuzah-for-a-beis-medrash-kiddusha-rabba-waiting-for-the-mevarech-to-drink/ Rav Schachter (Brachot Shiur 91 min 10)] said that the minhag is not to say it at all but it isn’t right. Gesher Hachaim 1:20:2:12 p. 173 writes that it isn't the minhag today to recite this bracha. </ref> Some say that it is only said with a zimmun of 10 but the halacha is that it can really be said by an individual.<ref>Nitai Gavriel 1:100:2 p. 527 writes that the minhag not to say it is because of the opinion of Tosfot that it is only said when there is a zimun of ten but the halacha really is that it can be said by an individual.</ref><br />
<br />
==Sources==<br />
<references /><br />
[[Category:Mourning]]</div>BinyominZeevhttps://halachipedia.com/index.php?title=Challah&diff=23622Challah2019-07-18T15:16:02Z<p>BinyominZeev: /* Amount of Dough Necessary */ pound-kg switch</p>
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<div>[[Image:separating_challah.jpg|200px|right]]<br />
There is an obligation for both men and women to separate Challah from any dough-like batter which they make. The specifics are discussed below. <br />
==General Guidelines==<br />
<br />
#The Mitzvah of removing Challah is only Biblical in [[Israel]] and when majority of Bnei Yisrael reside in [[Israel]]. There is nonetheless a Rabbinic Mitzvah of Challah outside [[Israel]] and in [[Israel]] when there is a minority of Bnei Yisrael in residence there. <ref>Rambam (Bikkurim 5:5-6) writes that The Mitzvah of removing Challah is only Biblical in [[Israel]] and when majority of Bnei Yisrael reside in [[Israel]]. There is nonetheless a Rabbinic Mitzvah of Challah outside [[Israel]] and in [[Israel]] when there is a minority of Bnei Yisrael in residence there. The Mitzvah of Challah is counted as one of the 613 mitzvot by the Rambam (Sefer HaMitzvot Asin #133) and Sefer HaChinuch (385).</ref><br />
#It must be stressed that the Mitzvah of Challah applies to all doughs, not just "Challah Bread"; even dough for baking pastries can be obligated in Challah <ref>R. Shechter, http://www.yutorah.org/lectures/lecture.cfm/802895/Rabbi_Hershel_Schachter/Inyonei_Challah </ref>.<br />
<br />
==Conditions for Being Obligated in Challah==<br />
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#Any dough made from the 5 grains is obligated in the Mitzvah of Challah. <ref>Kitzur Shulchan Aruch 35:1</ref><br />
#If the dough or a part of the dough is going to be baked one should separate Challah with a Bracha, however, if all of it is going to be cooked or fried one should separate Challah without a Bracha.<ref>Kitzur Shulchan Aruch 35:6</ref><br />
#If the dough is kneaded with eggs or fruit juice, there is some doubt as to whether one needs to separate Challah; therefore, one should knead into the dough some liquid that is considered a "משקה" [e.g. water, milk, bee's honey, wine, oil], and then one can separate Challah with a Beracha <ref>Kitzur Shulchan Aruch 35:7 </ref>.<br />
<br />
==Who is Obligated?==<br />
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#The Mitzvah of Challah applies to the owner of the Challah who is baking the dough, whether that is a man or a woman. However, the woman has preference over a man in fulfilling this Mitzvah as it is particularly relevant for women.<ref>Mishna ([[Shabbat]] 2:6), Kitzur Shulchan Aruch 35:8, Yalkut Yosef YD 328:12</ref><br />
#The dough of a non-Jew is exempt from the mitzvah of hafrashas challah, even if the Jews bakes it into bread. <ref>Shulchan Aruch YD 330:1 </ref><br />
<br />
==Amount of Dough Necessary==<br />
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#According to Ashkenazim, some say that the Minhag is to remove Challah with a Bracha when making a dough that is 5 pounds (2.27 kg) or more and remove Challah without a Bracha when making dough that is 3 pounds (1.35 kg) or more. <ref>Shulchan Aruch YD 324:1 and Kitzur Shulchan Aruch 35:1 write that the amount necessary in order to be obligated in Challah is 43.2 [[KeBaytzim]] of flour.[http://www.yutorah.org/lectures/lecture.cfm/777708/Rabbi_Hershel_Schachter/Parsha_Shiur_-_Shelach_5772 Rabbi Hershel Schachter on yutorah.org] (Shiur on Parshat Shalach, min 50) quotes Rav Eliyahu Yosef Henkin ([http://www.hebrewbooks.org/pdfpager.aspx?req=2274&st=&pgnum=139 Edut LeYisrael page 138]) who says to remove Challah with a Bracha if the dough is 5 pounds or more and without a Bracha if the dough is 3 pounds or more.</ref> Others say that the Minhag of Yerushalyim is to take Challah off without a Bracha if the dough is 2.65 pounds (1200 grams) or more and to remove Challah with a Bracha if the dough is 3.67 pounds (1666 grams) or more. <ref>Halichot Shlomo (Moadim vol 2 pg 338 note 54) writes that this was the Minhag in Rav Shlomo Zalman’s house and that of Yerushalyim. </ref><br />
#According to Sephardim, one should take off Challah with a Bracha when making a dough with 3.44 pounds (1560 grams) or more of flour and it is a pious practice to remove Challah without a Bracha when making a dough with 2.65 pounds (1200 grams) or more of flour.<ref>Yalkut Yosef YD 324:6</ref> However, some say that one should only remove Challah with a Bracha for dough that is 5.29 pounds (2400 grams) and without a Bracha for dough that is 3.67 pounds (1666 grams).<ref>Rav Modechai Eliyahu (comments on Kitzur Shulchan Aruch 35:2</ref><br />
#It is forbidden to intentionally make less than the shiur challah, the minimum amount of dough which would obligate one to separate Challah.<ref>Rambam Bikkurim 6:15, Shulchan Aruch Y.D. 324:14, Yalkut Yosef YD 324:7. Shulchan Aruch Y.D. 324:14 writes that it is forbidden to make Challah less than the requisite amount to remove Challah in order to absolve oneself of the Mitzvah. The Gra 324:23 points out that this is based on Yerushalmi Challah 3:1 and Pesachim 48b.</ref> The poskim explain that this only applies if one wants to bake a large amount and is intentionally baking it in two parts separately in order to exempt oneself from the mitzvah of Challah, however, there's nothing wrong with baking a small amount if that's all one wants to bake now.<ref>Shach 324:25 and Taz 324:17 write that someone who only has a small piece of dough is nonetheless allowed to bake it and doesn't have to worry about this prohibition since one's intention isn't absolve oneself from the mitzvah. Aruch Hashulchan 324:41 explains further that the entire prohibition is only for someone who wants to bake a shiur challah and intentionally absolves himself from the mitzvah by baking it in halves. Mishna Halachot 8:228 and 19:112 echoes this sentiment explicitly that there's nothing wrong at all with someone who only wants to bake a small amount less than the shiur Challah.</ref><br />
#If someone bakes Challah in order to separate them into separate loaves there is a dispute if one is obligated to take off Challah. The minhag is certainly to take off Challah.<ref>The Yerushalmi Challah 1:5 cites Rabbi Yochanan who establishes that a woman who bakes Challah in order to separate it to other people in quantities less than the shiur Challah is not obligated to remove Challah. Rambam Bikkurim 6:19 codifies this. Although Raavad disagrees, Shulchan Aruch Y.D. 326:2 accepts the Rambam. Tosfot Brachot 37b s.v. lechem quotes Rabbenu Yechiel's doubt whether there is an obligation of Challah for a woman who makes one dough that is then cut into small pieces to make noodles. Pitchei Teshuva 326:2 writes that the Bach, Perisha, and Levush hold that a woman making Challah to separate it into loaves is obligated to take off Challah. She's only exempt if she gives it other people. With this they defend the minhag of women to take off Challah even though they separate it into loaves before baking. However, the Bet Efraim YD 69 disagrees based on Tosfot above. Instead he distinguishes between someone who makes loaves that are meant to remain separate in which case they are exempt and loaves which are baked together which would be obligated in Challah. Yalkut Yosef (Otzer Dinim Lisha p. 551) writes that we can rely on the minhag and remove Challah even though the dough is separated into loaves. Aruch Hashulchan 326:16 writes that it is obvious to him that Challah must be removed from dough that is kneaded and separated into loaves as is normally done. He explains that the Tosfot Brachot isn't relevant since it is referring to cooking.</ref> For example, if a woman kneaded and baked the shiur Challah and freezed some of the Challahs for another week there is an obligation to remove Challah at the time of the kneading.<ref>Shach 324:25 writes that the exemption of separating dough from the obligation of Challah applies only at the time of kneading but not if one is only going to divide it once it is baked. [https://www.star-k.org/articles/articles/1197/when-you-need-to-knead-a-guide-to-hafrashas-challah/ Rabbi Heber (Kashur Kurrents Fall 2004 Section VI. 1.)] writes that if a woman kneaded and bakes the shiur Challah and then freezes some Challahs for next week the dough is obligated in Challah at the time of the kneading. </ref><br />
#Similarly, some say that a person who kneads the shiur Challah and then splits it up in two parts both of which are less than the shiur Challah, and freezes one of the parts for later that there is am obligation to take Challah.<ref>Mayan Omer v. 5 p. 116 5:1 cites Rav Ovadia Yosef that a woman who makes a dough with a shiur Challah and then separates that dough into parts that have less than a shiur Challah to be bake at separate times that she is still obligated in Challah. Yet, Otzer Piskei Challah siman 23 by R' Michael Peretz argues that one should remove Challah without a bracha. He explains that in this case one is careful that the parts don't combine and according to many achronim it is exempt since it is made to be divided.</ref><br />
#If one makes less than the amount required in Challah in separate loaves, but then puts them back into the same vessel, the vessel combines these pieces to make a Shi'ur of Challah.<ref>Mishna Challah 2:4, Kitzur Shulchan Aruch 35:3; See Pesachim 46a-b </ref>.<br />
<br />
==Procedure of Removing Challah==<br />
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#The text of the Bracha upon removing Challah is "ברוך אתה ה, ' אלוקינו מלך העולם אשר קדשנו במצוותיו וצונו להפריש חלה". <ref>Kitzur Shulchan Aruch 35:1</ref><br />
#After reciting the above Bracha one should remove a [[Kezayit]] of dough and burn it. The Minhag is to burn the piece of dough in the same oven that the bread is baking.<ref>Kitzur Shulchan Aruch 35:1</ref><br />
#Sephardim in the diaspora can remove Challah and give it to a child Kohen who never saw a keri or an adult who went to mikveh and isn't a Niddah, Zava, Tumat Keri, or Zav.<ref>Shulchan Aruch Y.D. 322:5 based on Bechorot 27a</ref> Even Sephardim could burn the challah in the diapsora.<ref>[http://www.dailyhalacha.com/m/halacha.aspx?id=3017 Rabbi Mansour on dailyhalacha.com]</ref><br />
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==Forgot to Remove Challah==<br />
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#If one forgot to remove Challah Erev [[Shabbos]]: if you are outside of [[Israel]], you leave over a slice, and separate Challah from it after [[Shabbos]]. This slice must be slightly bigger than the Shi'ur Challah. <ref>Kitzur Shulchan Aruch 35:9 </ref>.<br />
#This is a real problem if this happens Erev [[Shabbos]] [[Erev Pesach]] <ref>Kitzur Shulchan Aruch 35:9 </ref>.<br />
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==Nullification==<br />
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#If Challah got cooked into other foods it makes them forbidden. If it is mixed with the same type of ingredient which is permitted everything is forbidden unless the permitted ingredient is a hundred times that amount of Challah. If it is mixed with a different type of ingredient which is permitted everything is forbidden unless the permitted ingredient is sixty times that amount of Challah.<ref>Ran Nedarim 52a citing the Yerushalmi, Tosfot Chullin 99a s.v. ein, Rama YD 323:1 all hold that min b'sheino mino is batel one in sixty by Challah. However, the Rambam (Machalot Asurot 15:30) holds that it isn't batel unless there is one hundred even for a case of sheino mino. See Rabbi Akiva Eiger (Frankel Rambam) who asks on this Rambam.</ref><br />
<br />
==Sources==<br />
<references /><br />
[[Category:Land of Israel]]<br />
[[Category:Kashrut]]<br />
[[Category:Zeraim]]</div>BinyominZeevhttps://halachipedia.com/index.php?title=Bereishit_27&diff=21964Bereishit 272018-11-12T05:33:25Z<p>BinyominZeev: Created page with "== Pasuk 15 == === ותקח רבקה את בגדי עשו === * ע״י השפעת הבגדים, נשתנה טבעו במקצת<ref>R. Naftali miRopshitz</ref> * {{seclink|א..."</p>
<hr />
<div>== Pasuk 15 ==<br />
<br />
=== ותקח רבקה את בגדי עשו ===<br />
* ע״י השפעת הבגדים, נשתנה טבעו במקצת<ref>R. Naftali miRopshitz</ref><br />
* {{seclink|איך היה יכול לדבר מרמה}}<br />
<br />
== Pasuk 19 ==<br />
<br />
=== אני עשו בכורך ===<br />
<br />
==== איך היה יכול לדבר מרמה ====<br />
* {{seclink|ותקח רבקה את בגדי עשו}}<br />
<br />
==References==<br />
<br />
<references /></div>BinyominZeevhttps://halachipedia.com/index.php?title=Bereishit_25&diff=21963Bereishit 252018-11-12T05:32:26Z<p>BinyominZeev: Created page with "== Pasuk 20 == === ויהי יצחק בן ארבעים שנה === * ועשו עשה ההפך, שלקח מבנות חת באותו גיל<ref>{{chatam}}</ref> ==== מה לק..."</p>
<hr />
<div>== Pasuk 20 ==<br />
<br />
=== ויהי יצחק בן ארבעים שנה ===<br />
<br />
* ועשו עשה ההפך, שלקח מבנות חת באותו גיל<ref>{{chatam}}</ref><br />
<br />
==== מה לקח כל כך הרבה זמן לנשיאת אשה? ====<br />
<br />
* כי לא מצא ראויה, ובזה נכר שהיה בן אברהם<ref>{{netziv}}</ref><br />
<br />
== Pasuk 21 ==<br />
<br />
=== ויתער יצחק ===<br />
<br />
==== למה היו מתקשים כל כך בלידה? ====<br />
<br />
* הרבה והפציר בתפילה<ref>{{rashi}}</ref><br />
* הקב״ה מתאוה לתפילתן של צדיקים<ref>יבמות סד.</ref><br />
* רבקה נתעקרה כדי שלידתה יהיה בדרך נס, ולא יהיו בניו אכזרים כמו לבן ובתואל<ref>{{netziv}}</ref><br />
* כדי שלא יראה אברהם את קלקולו של עשיו<ref>{{misulchan}}, quoting R. Yosef Chaim Sonnenfeld</ref><br />
<br />
== Pasuk 22 ==<br />
<br />
=== ויתרוצצו הבנים בקרבה ===<br />
<br />
* יעקוב רץ ומתפרכס לצאת, כשראה ביה״ם<ref>{{rashi}}</ref><br />
* ולא ללמוד אם המלאך שברחם, ששם הוא אם בחבורת רשע<ref>Michtav Sofer</ref><br />
<br />
== Pasuk 26 ==<br />
<br />
=== וידו אוחזת בעקב עשו ===<br />
<br />
*היהודים אוחזים בדברים שאוה״ע דשים בעקבותם <ref>{{r_weiss}}, 5776, 38.05</ref><br />
<br />
==References==<br />
<br />
<references /></div>BinyominZeevhttps://halachipedia.com/index.php?title=Parshapedia&diff=21962Parshapedia2018-11-12T05:31:01Z<p>BinyominZeev: </p>
<hr />
<div>'''Parshapedia''' is a collection of the questions asked on the weekly Torah portion by various commentaries. The purpose is to have an extensive list from which it is possible to see various types of questions on the same verses and various approaches.<br />
<br />
== Bereshit ==<br />
<br />
* [[Bereshit]]<br />
* [[Noach]]<br />
* [[Lech lecha]]<br />
* [[Vayera]]<br />
* [[Chayei Sara]]<br />
* [[Toldot]]<br />
** [[Bereishit 25]]<br />
** [[Bereishit 26]]<br />
** [[Bereishit 27]]<br />
* [[Vayetzei]]<br />
* [[Vayishlach]]<br />
* [[Vayeshev]]<br />
* [[Miketz]]<br />
* [[Vayigash]]<br />
* [[Vayechi]]<br />
<br />
== Shemot ==<br />
<br />
* [[Shemot]]<br />
* [[Vaera]]<br />
* [[Bo]]<br />
* [[Beshalach]]<br />
* [[Yitro]]<br />
* [[Mishpatim]]<br />
* [[Terumah]]<br />
* [[Tetzaveh]]<br />
* [[Ki Tisa]]<br />
* [[Vayakhel]]<br />
* [[Pekudei]]<br />
<br />
== Vayikra ==<br />
<br />
* [[Vayikra]]<br />
* [[Tzav]]<br />
* [[Shmini]]<br />
* [[Tazria]]<br />
* [[Metzora]]<br />
* [[Achrei Mot]]<br />
* [[Kedoshim]]<br />
* [[Emor]]<br />
* [[Behar]]<br />
* [[Bechukotai]] <br />
<br />
== Bamidbar ==<br />
<br />
* [[Bamidbar]]<br />
* [[Nasso]]<br />
* [[Beha'alotcha]]<br />
* [[Sh'lach]]<br />
* [[Korach]]<br />
* [[Chukat]]<br />
* [[Balak]]<br />
* [[Pinchas]]<br />
* [[Matot]]<br />
* [[Masei]]<br />
<br />
== Devarim ==<br />
<br />
* [[Devarim]]<br />
* [[Vaetchanan]]<br />
* [[Eikev]]<br />
* [[Re'eh]]<br />
* [[Shoftim]]<br />
* [[Ki Teitzei]]<br />
* [[Ki Tavo]]<br />
* [[Nitzavim]]<br />
* [[Vayeilech]]<br />
* [[Ha'Azinu]]<br />
* [[Vezot Haberakhah]]</div>BinyominZeevhttps://halachipedia.com/index.php?title=Toldot&diff=21950Toldot2018-11-10T21:44:11Z<p>BinyominZeev: </p>
<hr />
<div>== Chapter 25 ==<br />
<br />
* '''28:''' Why are different tenses are used regarding the love of Eisav and the love of Yaakov? ''(Kli Yakar)''<br />
<br />
=== Pasuk 20 ===<br />
<br />
==== ויהי יצחק בן ארבעים שנה ====<br />
<br />
* ועשו עשה ההפך, שלקח מבנות חת באותו גיל<ref>{{chatam}}</ref><br />
<br />
===== מה לקח כל כך הרבה זמן לנשיאת אשה? =====<br />
<br />
* כי לא מצא ראויה, ובזה נכר שהיה בן אברהם<ref>{{netziv}}</ref><br />
<br />
=== Pasuk 21 ===<br />
<br />
==== ויתער יצחק ====<br />
<br />
===== למה היו מתקשים כל כך בלידה? =====<br />
<br />
* הרבה והפציר בתפילה<ref>{{rashi}}</ref><br />
* הקב״ה מתאוה לתפילתן של צדיקים<ref>יבמות סד.</ref><br />
* רבקה נתעקרה כדי שלידתה יהיה בדרך נס, ולא יהיו בניו אכזרים כמו לבן ובתואל<ref>{{netziv}}</ref><br />
* כדי שלא יראה אברהם את קלקולו של עשיו<ref>{{misulchan}}, quoting R. Yosef Chaim Sonnenfeld</ref><br />
<br />
=== Pasuk 22 ===<br />
<br />
==== ויתרוצצו הבנים בקרבה ====<br />
<br />
* יעקוב רץ ומתפרכס לצאת, כשראה ביה״ם<ref>{{rashi}}</ref><br />
* ולא ללמוד אם המלאך שברחם, ששם הוא אם בחבורת רשע<ref>Michtav Sofer</ref><br />
<br />
=== Pasuk 26 ===<br />
<br />
==== וידו אוחזת בעקב עשו ====<br />
<br />
*היהודים אוחזים בדברים שאוה״ע דשים בעקבותם <ref>{{r_weiss}}, 5776, 38.05</ref><br />
<br />
== Chapter 27 ==<br />
<br />
=== Pasuk 15 ===<br />
<br />
==== ותקח רבקה את בגדי עשו ====<br />
* ע״י השפעת הבגדים, נשתנה טבעו במקצת<ref>R. Naftali miRopshitz</ref><br />
* {{seclink|איך היה יכול לדבר מרמה}}<br />
<br />
=== Pasuk 19 ===<br />
<br />
==== אני עשו בכורך ====<br />
<br />
===== איך היה יכול לדבר מרמה =====<br />
* {{seclink|ותקח רבקה את בגדי עשו}}<br />
<br />
==References==<br />
<br />
<references /></div>BinyominZeevhttps://halachipedia.com/index.php?title=Template:Seclink&diff=21949Template:Seclink2018-11-10T21:43:20Z<p>BinyominZeev: </p>
<hr />
<div>[[#{{{1}}}|§ {{{1}}}]]</div>BinyominZeevhttps://halachipedia.com/index.php?title=Template:Seclink&diff=21948Template:Seclink2018-11-10T21:42:46Z<p>BinyominZeev: Created page with "§{{{1}}}"</p>
<hr />
<div>[[#{{{1}}}|§{{{1}}}]]</div>BinyominZeevhttps://halachipedia.com/index.php?title=Toldot&diff=21947Toldot2018-11-10T21:41:47Z<p>BinyominZeev: /* איך היה יכול לדבר מרמה */</p>
<hr />
<div>== Chapter 25 ==<br />
<br />
* '''28:''' Why are different tenses are used regarding the love of Eisav and the love of Yaakov? ''(Kli Yakar)''<br />
<br />
=== Pasuk 20 ===<br />
<br />
==== ויהי יצחק בן ארבעים שנה ====<br />
<br />
* ועשו עשה ההפך, שלקח מבנות חת באותו גיל<ref>{{chatam}}</ref><br />
<br />
===== מה לקח כל כך הרבה זמן לנשיאת אשה? =====<br />
<br />
* כי לא מצא ראויה, ובזה נכר שהיה בן אברהם<ref>{{netziv}}</ref><br />
<br />
=== Pasuk 21 ===<br />
<br />
==== ויתער יצחק ====<br />
<br />
===== למה היו מתקשים כל כך בלידה? =====<br />
<br />
* הרבה והפציר בתפילה<ref>{{rashi}}</ref><br />
* הקב״ה מתאוה לתפילתן של צדיקים<ref>יבמות סד.</ref><br />
* רבקה נתעקרה כדי שלידתה יהיה בדרך נס, ולא יהיו בניו אכזרים כמו לבן ובתואל<ref>{{netziv}}</ref><br />
* כדי שלא יראה אברהם את קלקולו של עשיו<ref>{{misulchan}}, quoting R. Yosef Chaim Sonnenfeld</ref><br />
<br />
=== Pasuk 22 ===<br />
<br />
==== ויתרוצצו הבנים בקרבה ====<br />
<br />
* יעקוב רץ ומתפרכס לצאת, כשראה ביה״ם<ref>{{rashi}}</ref><br />
* ולא ללמוד אם המלאך שברחם, ששם הוא אם בחבורת רשע<ref>Michtav Sofer</ref><br />
<br />
=== Pasuk 26 ===<br />
<br />
==== וידו אוחזת בעקב עשו ====<br />
<br />
*היהודים אוחזים בדברים שאוה״ע דשים בעקבותם <ref>{{r_weiss}}, 5776, 38.05</ref><br />
<br />
== Chapter 27 ==<br />
<br />
=== Pasuk 15 ===<br />
<br />
==== ותקח רבקה את בגדי עשו ====<br />
* ע״י השפעת הבגדים, נשתנה טבעו במקצת<ref>R. Naftali miRopshitz</ref><br />
* [[#איך היה יכול לדבר מרמה|§ איך היה יכול לדבר מרמה]]<br />
<br />
=== Pasuk 19 ===<br />
<br />
==== אני עשו בכורך ====<br />
<br />
===== איך היה יכול לדבר מרמה =====<br />
* [[#ותקח רבקה את בגדי עשו|§ ותקח רבקה את בגדי עשו]]<br />
* {{seclink|ותקח רבקה את בגדי עשו}}<br />
<br />
==References==<br />
<br />
<references /></div>BinyominZeevhttps://halachipedia.com/index.php?title=Toldot&diff=21946Toldot2018-11-10T21:36:26Z<p>BinyominZeev: /* Chapter 27 */</p>
<hr />
<div>== Chapter 25 ==<br />
<br />
* '''28:''' Why are different tenses are used regarding the love of Eisav and the love of Yaakov? ''(Kli Yakar)''<br />
<br />
=== Pasuk 20 ===<br />
<br />
==== ויהי יצחק בן ארבעים שנה ====<br />
<br />
* ועשו עשה ההפך, שלקח מבנות חת באותו גיל<ref>{{chatam}}</ref><br />
<br />
===== מה לקח כל כך הרבה זמן לנשיאת אשה? =====<br />
<br />
* כי לא מצא ראויה, ובזה נכר שהיה בן אברהם<ref>{{netziv}}</ref><br />
<br />
=== Pasuk 21 ===<br />
<br />
==== ויתער יצחק ====<br />
<br />
===== למה היו מתקשים כל כך בלידה? =====<br />
<br />
* הרבה והפציר בתפילה<ref>{{rashi}}</ref><br />
* הקב״ה מתאוה לתפילתן של צדיקים<ref>יבמות סד.</ref><br />
* רבקה נתעקרה כדי שלידתה יהיה בדרך נס, ולא יהיו בניו אכזרים כמו לבן ובתואל<ref>{{netziv}}</ref><br />
* כדי שלא יראה אברהם את קלקולו של עשיו<ref>{{misulchan}}, quoting R. Yosef Chaim Sonnenfeld</ref><br />
<br />
=== Pasuk 22 ===<br />
<br />
==== ויתרוצצו הבנים בקרבה ====<br />
<br />
* יעקוב רץ ומתפרכס לצאת, כשראה ביה״ם<ref>{{rashi}}</ref><br />
* ולא ללמוד אם המלאך שברחם, ששם הוא אם בחבורת רשע<ref>Michtav Sofer</ref><br />
<br />
=== Pasuk 26 ===<br />
<br />
==== וידו אוחזת בעקב עשו ====<br />
<br />
*היהודים אוחזים בדברים שאוה״ע דשים בעקבותם <ref>{{r_weiss}}, 5776, 38.05</ref><br />
<br />
== Chapter 27 ==<br />
<br />
=== Pasuk 15 ===<br />
<br />
==== ותקח רבקה את בגדי עשו ====<br />
* ע״י השפעת הבגדים, נשתנה טבעו במקצת<ref>R. Naftali miRopshitz</ref><br />
* [[#איך היה יכול לדבר מרמה|§ איך היה יכול לדבר מרמה]]<br />
<br />
=== Pasuk 19 ===<br />
<br />
==== אני עשו בכורך ====<br />
<br />
===== איך היה יכול לדבר מרמה =====<br />
* [[#ותקח רבקה את בגדי עשו|§ ותקח רבקה את בגדי עשו]]<br />
<br />
==References==<br />
<br />
<references /></div>BinyominZeevhttps://halachipedia.com/index.php?title=Toldot&diff=21945Toldot2018-11-10T21:35:34Z<p>BinyominZeev: /* וידו אוחזת בעקב עשו */</p>
<hr />
<div>== Chapter 25 ==<br />
<br />
* '''28:''' Why are different tenses are used regarding the love of Eisav and the love of Yaakov? ''(Kli Yakar)''<br />
<br />
=== Pasuk 20 ===<br />
<br />
==== ויהי יצחק בן ארבעים שנה ====<br />
<br />
* ועשו עשה ההפך, שלקח מבנות חת באותו גיל<ref>{{chatam}}</ref><br />
<br />
===== מה לקח כל כך הרבה זמן לנשיאת אשה? =====<br />
<br />
* כי לא מצא ראויה, ובזה נכר שהיה בן אברהם<ref>{{netziv}}</ref><br />
<br />
=== Pasuk 21 ===<br />
<br />
==== ויתער יצחק ====<br />
<br />
===== למה היו מתקשים כל כך בלידה? =====<br />
<br />
* הרבה והפציר בתפילה<ref>{{rashi}}</ref><br />
* הקב״ה מתאוה לתפילתן של צדיקים<ref>יבמות סד.</ref><br />
* רבקה נתעקרה כדי שלידתה יהיה בדרך נס, ולא יהיו בניו אכזרים כמו לבן ובתואל<ref>{{netziv}}</ref><br />
* כדי שלא יראה אברהם את קלקולו של עשיו<ref>{{misulchan}}, quoting R. Yosef Chaim Sonnenfeld</ref><br />
<br />
=== Pasuk 22 ===<br />
<br />
==== ויתרוצצו הבנים בקרבה ====<br />
<br />
* יעקוב רץ ומתפרכס לצאת, כשראה ביה״ם<ref>{{rashi}}</ref><br />
* ולא ללמוד אם המלאך שברחם, ששם הוא אם בחבורת רשע<ref>Michtav Sofer</ref><br />
<br />
=== Pasuk 26 ===<br />
<br />
==== וידו אוחזת בעקב עשו ====<br />
<br />
*היהודים אוחזים בדברים שאוה״ע דשים בעקבותם <ref>{{r_weiss}}, 5776, 38.05</ref><br />
<br />
== Chapter 27 ==<br />
<br />
=== Pasuk 15 ===<br />
<br />
==== ותקח רבקה את בגדי עשו ====<br />
* ע״י השפעת הבגדים, נשתנה טבעו במקצת<ref>R. Naftali miRopshitz</ref><br />
* [[# איך היה יכול לדבר מרמה|§ איך היה יכול לדבר מרמה]]<br />
<br />
=== Pasuk 19 ===<br />
<br />
==== אני עשו בכורך ====<br />
<br />
===== איך היה יכול לדבר מרמה =====<br />
* [[# ותקח רבקה את בגדי עשו|§ ותקח רבקה את בגדי עשו]]<br />
<br />
<br />
==References==<br />
<br />
<references /></div>BinyominZeevhttps://halachipedia.com/index.php?title=Toldot&diff=21944Toldot2018-11-10T21:26:12Z<p>BinyominZeev: </p>
<hr />
<div>== Chapter 25 ==<br />
<br />
* '''28:''' Why are different tenses are used regarding the love of Eisav and the love of Yaakov? ''(Kli Yakar)''<br />
<br />
=== Pasuk 20 ===<br />
<br />
==== ויהי יצחק בן ארבעים שנה ====<br />
<br />
* ועשו עשה ההפך, שלקח מבנות חת באותו גיל<ref>{{chatam}}</ref><br />
<br />
===== מה לקח כל כך הרבה זמן לנשיאת אשה? =====<br />
<br />
* כי לא מצא ראויה, ובזה נכר שהיה בן אברהם<ref>{{netziv}}</ref><br />
<br />
=== Pasuk 21 ===<br />
<br />
==== ויתער יצחק ====<br />
<br />
===== למה היו מתקשים כל כך בלידה? =====<br />
<br />
* הרבה והפציר בתפילה<ref>{{rashi}}</ref><br />
* הקב״ה מתאוה לתפילתן של צדיקים<ref>יבמות סד.</ref><br />
* רבקה נתעקרה כדי שלידתה יהיה בדרך נס, ולא יהיו בניו אכזרים כמו לבן ובתואל<ref>{{netziv}}</ref><br />
* כדי שלא יראה אברהם את קלקולו של עשיו<ref>{{misulchan}}, quoting R. Yosef Chaim Sonnenfeld</ref><br />
<br />
=== Pasuk 22 ===<br />
<br />
==== ויתרוצצו הבנים בקרבה ====<br />
<br />
* יעקוב רץ ומתפרכס לצאת, כשראה ביה״ם<ref>{{rashi}}</ref><br />
* ולא ללמוד אם המלאך שברחם, ששם הוא אם בחבורת רשע<ref>Michtav Sofer</ref><br />
<br />
=== Pasuk 26 ===<br />
<br />
==== וידו אוחזת בעקב עשו ====<br />
<br />
*היודים אוחזים בדברים שאוה"ע דשים בעקבם <ref>{{r_weiss}}, 5776, 38.05</ref><br />
<br />
== Chapter 27 ==<br />
<br />
=== Pasuk 15 ===<br />
<br />
==== ותקח רבקה את בגדי עשו ====<br />
* ע״י השפעת הבגדים, נשתנה טבעו במקצת<ref>R. Naftali miRopshitz</ref><br />
* [[# איך היה יכול לדבר מרמה|§ איך היה יכול לדבר מרמה]]<br />
<br />
=== Pasuk 19 ===<br />
<br />
==== אני עשו בכורך ====<br />
<br />
===== איך היה יכול לדבר מרמה =====<br />
* [[# ותקח רבקה את בגדי עשו|§ ותקח רבקה את בגדי עשו]]<br />
<br />
<br />
==References==<br />
<br />
<references /></div>BinyominZeevhttps://halachipedia.com/index.php?title=Toldot&diff=21943Toldot2018-11-10T21:16:20Z<p>BinyominZeev: </p>
<hr />
<div>== Chapter 25 ==<br />
<br />
* '''28:''' Why are different tenses are used regarding the love of Eisav and the love of Yaakov? ''(Kli Yakar)''<br />
<br />
=== Pasuk 20 ===<br />
<br />
==== ויהי יצחק בן ארבעים שנה ====<br />
<br />
* ועשו עשה ההפך, שלקח מבנות חת באותו גיל<ref>{{chatam}}</ref><br />
<br />
===== מה לקח כל כך הרבה זמן לנשיאת אשה? =====<br />
<br />
* כי לא מצא ראויה, ובזה נכר שהיה בן אברהם<ref>{{netziv}}</ref><br />
<br />
=== Pasuk 21 ===<br />
<br />
==== ויתער יצחק ====<br />
<br />
===== למה היו מתקשים כל כך בלידה? =====<br />
<br />
* הרבה והפציר בתפילה<ref>{{rashi}}</ref><br />
* הקב״ה מתאוה לתפילתן של צדיקים<ref>יבמות סד.</ref><br />
* רבקה נתעקרה כדי שלידתה יהיה בדרך נס, ולא יהיו בניו אכזרים כמו לבן ובתואל<ref>{{netziv}}</ref><br />
* כדי שלא יראה אברהם את קלקולו של עשיו<ref>{{misulchan}}, quoting R. Yosef Chaim Sonnenfeld</ref><br />
<br />
=== Pasuk 22 ===<br />
<br />
==== ויתרוצצו הבנים בקרבה ====<br />
<br />
* יעקוב רץ ומתפרכס לצאת, כשראה ביה״ם<ref>{{rashi}}</ref><br />
* ולא ללמוד אם המלאך שברחם, ששם הוא אם בחבורת רשע<ref>Michtav Sofer</ref><br />
<br />
=== Pasuk 26 ===<br />
<br />
==== וידו אוחזת בעקב עשו ====<br />
<br />
*היודים אוחזים בדברים שאוה"ע דשים בעקבם <ref>{{r_weiss}}, 5776, 38.05</ref><br />
<br />
==References==<br />
<br />
<references /></div>BinyominZeevhttps://halachipedia.com/index.php?title=Authors:Mishulchan_Gavoah&diff=21942Authors:Mishulchan Gavoah2018-11-10T21:11:59Z<p>BinyominZeev: Created page with "= MiShulchan Gavoah = A collection of various divrei Torah."</p>
<hr />
<div>= MiShulchan Gavoah =<br />
<br />
A collection of various divrei Torah.</div>BinyominZeevhttps://halachipedia.com/index.php?title=Template:Misulchan&diff=21941Template:Misulchan2018-11-10T21:11:28Z<p>BinyominZeev: Created page with "MiShulchan Gavoah"</p>
<hr />
<div>[[Authors:Mishulchan Gavoah|MiShulchan Gavoah]]</div>BinyominZeevhttps://halachipedia.com/index.php?title=Template:Rashi&diff=21940Template:Rashi2018-11-10T21:10:33Z<p>BinyominZeev: Created page with "Rashi"</p>
<hr />
<div>Rashi</div>BinyominZeevhttps://halachipedia.com/index.php?title=Template:Chatam&diff=21939Template:Chatam2018-11-10T20:47:06Z<p>BinyominZeev: Created page with "Chatam Sofer"</p>
<hr />
<div>[[Authors:Chatam Sofer|Chatam Sofer]]</div>BinyominZeevhttps://halachipedia.com/index.php?title=Authors:Chatam_Sofer&diff=21938Authors:Chatam Sofer2018-11-10T20:46:53Z<p>BinyominZeev: Created page with "= Chatam Sofer = Moses Schreiber (1762–1839), head of the Pressburg Yeshiva."</p>
<hr />
<div>= Chatam Sofer =<br />
<br />
Moses Schreiber (1762–1839), head of the Pressburg Yeshiva.</div>BinyominZeevhttps://halachipedia.com/index.php?title=Template:Netziv&diff=21937Template:Netziv2018-11-10T20:44:45Z<p>BinyominZeev: </p>
<hr />
<div>[[Authors:Netziv|HaEmek Davar]]</div>BinyominZeevhttps://halachipedia.com/index.php?title=Authors:Netziv&diff=21936Authors:Netziv2018-11-10T20:43:37Z<p>BinyominZeev: Created page with "= Naftali Tzvi Yehuda Berlin = 1816-1893, his commentaries on the Chumash is in his sefer HaEmek Davar."</p>
<hr />
<div>= Naftali Tzvi Yehuda Berlin =<br />
<br />
1816-1893, his commentaries on the Chumash is in his sefer HaEmek Davar.</div>BinyominZeevhttps://halachipedia.com/index.php?title=Template:Netziv&diff=21935Template:Netziv2018-11-10T20:41:49Z<p>BinyominZeev: Created page with "Netziv"</p>
<hr />
<div>[[Authors:Netziv|Netziv]]</div>BinyominZeevhttps://halachipedia.com/index.php?title=Toldot&diff=21934Toldot2018-11-10T20:30:37Z<p>BinyominZeev: </p>
<hr />
<div>== Chapter 25 ==<br />
<br />
* '''28:''' Why are different tenses are used regarding the love of Eisav and the love of Yaakov? ''(Kli Yakar)''<br />
<br />
===וידו אוחזת בעקב עשו (כה,כו)===<br />
<br />
*היודים אוחזים בדברים שאוה"ע דשים בעקבם <ref>{{r_weiss}}, 5776, 38.05</ref><br />
<br />
==References==<br />
<br />
<references /></div>BinyominZeevhttps://halachipedia.com/index.php?title=Vayetzei&diff=21933Vayetzei2018-11-10T20:30:31Z<p>BinyominZeev: </p>
<hr />
<div>==Chapter 29==<br />
<br />
*'''1:''' Why did Yaakov cried in an especially loud voice (''vayisa et kolo'') after he kissed Rochel? ''(Ben Ish Chai)''<br />
*'''35:''' Why are all the Jews named after Yehudah? ''(Chidushei HaRim)''<br />
<br />
==Chapter 30==<br />
<br />
*'''18:''' Why is the name "Yissachar" written with two ''sin'' letters and how is it pronounced? ''(Daat Zekeinim, Chatam Sofer)''</div>BinyominZeevhttps://halachipedia.com/index.php?title=Vayetzei&diff=21932Vayetzei2018-11-10T20:28:37Z<p>BinyominZeev: author template introduced</p>
<hr />
<div>==Chapter 25==<br />
<br />
===וידו אוחזת בעקב עשו (כה,כו)===<br />
<br />
*היודים אוחזים בדברים שאוה"ע דשים בעקבם <ref>{{r_weiss}}, 5776, 38.05</ref><br />
<br />
==Chapter 29==<br />
<br />
*'''1:''' Why did Yaakov cried in an especially loud voice (''vayisa et kolo'') after he kissed Rochel? ''(Ben Ish Chai)''<br />
*'''35:''' Why are all the Jews named after Yehudah? ''(Chidushei HaRim)''<br />
<br />
==Chapter 30==<br />
<br />
*'''18:''' Why is the name "Yissachar" written with two ''sin'' letters and how is it pronounced? ''(Daat Zekeinim, Chatam Sofer)''<br />
<br />
==References==<br />
<br />
{{reflist}}<br />
<references /></div>BinyominZeevhttps://halachipedia.com/index.php?title=Template:R_weiss&diff=21931Template:R weiss2018-11-10T20:28:01Z<p>BinyominZeev: Created page with "R. Weiss"</p>
<hr />
<div>[[Authors:R. Moshe Meir Weiss|R. Weiss]]</div>BinyominZeevhttps://halachipedia.com/index.php?title=Vayetzei&diff=21930Vayetzei2018-11-10T20:25:20Z<p>BinyominZeev: /* וידו אוחזת בעקב עשו (כה,כו) */</p>
<hr />
<div>==Chapter 25==<br />
<br />
===וידו אוחזת בעקב עשו (כה,כו)===<br />
<br />
*היודים אוחזים בדברים שאוה"ע דשים בעקבם <ref>[[Authors:R. Moshe Meir Weiss|R. Weiss]], 5776, 38.05</ref><br />
<br />
==Chapter 29==<br />
<br />
*'''1:''' Why did Yaakov cried in an especially loud voice (''vayisa et kolo'') after he kissed Rochel? ''(Ben Ish Chai)''<br />
*'''35:''' Why are all the Jews named after Yehudah? ''(Chidushei HaRim)''<br />
<br />
==Chapter 30==<br />
<br />
*'''18:''' Why is the name "Yissachar" written with two ''sin'' letters and how is it pronounced? ''(Daat Zekeinim, Chatam Sofer)''<br />
<br />
==References==<br />
<br />
{{reflist}}<br />
<references /></div>BinyominZeevhttps://halachipedia.com/index.php?title=Vayetzei&diff=21929Vayetzei2018-11-10T20:21:12Z<p>BinyominZeev: </p>
<hr />
<div>== Chapter 25 ==<br />
<br />
=== וידו אוחזת בעקב עשו (כה,כו) ===<br />
<br />
* היודים אוחזים בדברים שאוה"ע דשים בעקבם <ref>[[Authors:R. Moshe Meir Weiss|R. Weiss]], 5776, 37.00</ref><br />
<br />
==Chapter 29==<br />
<br />
*'''1:''' Why did Yaakov cried in an especially loud voice (''vayisa et kolo'') after he kissed Rochel? ''(Ben Ish Chai)''<br />
*'''35:''' Why are all the Jews named after Yehudah? ''(Chidushei HaRim)''<br />
<br />
==Chapter 30==<br />
<br />
*'''18:''' Why is the name "Yissachar" written with two ''sin'' letters and how is it pronounced? ''(Daat Zekeinim, Chatam Sofer)''<br />
<br />
== References ==<br />
<br />
{{reflist}}</div>BinyominZeevhttps://halachipedia.com/index.php?title=Authors:R._Moshe_Meir_Weiss&diff=21928Authors:R. Moshe Meir Weiss2018-11-10T20:20:59Z<p>BinyominZeev: Created page with "= Rabbi Moshe Meir Weiss = A talmid of Rabbi Moshe Feinstein, author of hundreds of shiurim, articles and books. His shiurim are available on [http://torahanytime.com/ Torah..."</p>
<hr />
<div>= Rabbi Moshe Meir Weiss =<br />
<br />
A talmid of Rabbi Moshe Feinstein, author of hundreds of shiurim, articles and books.<br />
<br />
His shiurim are available on [http://torahanytime.com/ TorahAnytime.com]. His website is [http://rabbimoshemeirweiss.com/ RabbiMosheMeirWeiss.com].</div>BinyominZeevhttps://halachipedia.com/index.php?title=Cutting_One%27s_Nails&diff=19520Cutting One's Nails2017-08-10T10:53:09Z<p>BinyominZeev: Corrected updated, broken links</p>
<hr />
<div>==Disposing of one's nail clippings==<br />
# When one cuts (or bites) one's nails, one must make sure that none of the clippings remain on the floor. It’s best to burn one's nail clippings. The next best option is to bury them. <ref> Mishna Brurah 260:6 quoting the gemara Moed Katan 18a. <br />
The Gemara Moed Katan 18a writes that if a pregnant woman steps on nail clippings there is a danger that she might lose the child she is [[carrying]]. The gemara continues that when one cuts (or bites) one's nails, one must make sure that none of the clippings remain on the floor. It’s best to burn one's nail clippings. The next best option is to bury them. This is brought as halacha by the Mishna Brurah 260:6 and [http://www.eichlers.com/Product/Books/Halachah_-_Jewish_Law/General_Issues/Amot-Shel-Halacha---Halachic-Insights---The-Dalet-Amot-Halacha-Series:-1-_H028-3.html Amot Shel Halacha] (by Rabbi Ari Enkin). Rabbi Enkin quoting the Bear Hetiev 260:2 writes that the reason for this is that before the sin of the forbidden fruit, Adam and Eve wore garments made of a fingernail-type substance. After they sinned God took away this Divinely provided clothing. Since it was Eve who was essentially responsible for this loss, our fingernails – which recall these clothes – are said to bring harm to pregnant women. Of course, this is a spiritual and not a scientific matter. </ref> Some poskim allow flushing one's nails down the toilet or washing them down the sink if one leaves the water running for a few minutes. <ref>[https://www.kof-k.org/articles/021909100243Doc13.pdf Halachically Speaking (vol 4, issue 22)] quoting Rav Yisrael Belsky allows flushing one's nails down the sink. Halachically Speaking also extends this to washing the nails down the sink if one leaves the water running for a few minutes. [https://www.dailyhalacha.com/Display.asp?PageIndex=117&ClipID=1872 Rabbi Mansour] also assumes that this would be acceptable.</ref><br />
==When to Cut One's Nails==<br />
# It is interesting to note that whenever the Arizal would cut his hair he would do so before midday. <ref> [http://www.eichlers.com/Product/Books/Halachah_-_Jewish_Law/General_Issues/Amot-Shel-Halacha---Halachic-Insights---The-Dalet-Amot-Halacha-Series:-1-_H028-3.html Amot Shel Halacha] (by Rabbi Ari Enkin) quoting Ben Ish Chai, Lech Lecha. </ref><br />
# It is recommended not to cut one’s hair or nails on [[Rosh Chodesh]]. <ref> [http://www.eichlers.com/Product/Books/Halachah_-_Jewish_Law/General_Issues/Amot-Shel-Halacha---Halachic-Insights---The-Dalet-Amot-Halacha-Series:-1-_H028-3.html Amot Shel Halacha] (by Rabbi Ari Enkin) quoting Rabbi Yehuda Hachassid 48</ref><br />
# One should arrange for one's hair and nails to be cut on Erev [[Shabbat]]. <ref> Shulchan Aruch 260:1 </ref><br />
# Ashkenazim have a practice to cut one's toenails on Thursday and fingernails on Friday. There is also a practice specifically not to cut fingernails on Thursday.<Ref>Magen Avraham (Introduction to 260)</ref> Sephardim don't have these practices.<ref>Or Letzion 2:47:4</ref><br />
==How to Cut One's Nails==<br />
[[Image:Fingernails_order.jpg|250px|right]]<br />
# Ashkenazim have a practice not to cut one's toenails and fingernails on the same day.<ref>Magen Avraham (Introduction to 260)</ref> Sephardim don't have this practice.<ref>Or Letzion 2:47:4</ref><br />
# Ashkenazim have a practice not to cut one's nails in order. Rather they should cut them in this order going from left to right (counting from left to right): left hand the 2nd, 4th, 1st, 3rd, 5th, and then the same with the right hand - 2nd, 4th, 1st, 3rd, 5th. See the picture.<ref>Rama 260:1, Magen Avraham 260:1, Mishna Brurah 260:8</ref> Sephardim don't have this practice.<ref>Or Letzion 2:47:4</ref><br />
<br />
==Sources==<br />
<references/><br />
[[Category: Ritual Practices]]</div>BinyominZeevhttps://halachipedia.com/index.php?title=Matanot_LeEvyonim&diff=18986Matanot LeEvyonim2017-03-07T09:47:33Z<p>BinyominZeev: /* Who should one give Matanot L'evyonim to? */</p>
<hr />
<div>It is preferable to increase in giving gifts to the poor rather than increasing one's [[seudah]] and mishloach manot as there is no greater happiness than making the poor and less fortunate happy. <ref> The source for Matanot Laevyonim is found in the Megillah 9:22; Mishna Brurah 694:3, Rambam Hilchot [[Megillah]] 2:17, Masechet Sofrim 21:4 </ref> <br />
==Who is obligated to give Matanos L'Evyonim?==<br />
# Both men and women are obligated to give Matanot L'evyonim. <Ref> Shulchan Aruch and Mishna Brurah 694:1, Piskei Teshuvot 695:15; ; The Aruch Hashulchan 694:2 explains that although women are obligated, they can fulfill their obligation with their husbands since a man and his wife are considered one entity. He adds that children under bar mitzvah also must give and cannot rely on their father’s giving to exempt themselves </ref><br />
# Even a poor person who relies on [[charity]] to support himself is obligated to give Matanot L'evyonim. <Ref> Shulchan Aruch and Mishna Brurah 694:1; The Aruch Hashulchan 694:2 quotes the Bach, Taz, and Pri Migadim explaining that this obligation of the poor person to give to other poor people is similar to his obligation to sell his possessions in order to buy Chanukah candles and four cups of wine for the Pesach Seder. M.B. 694:2 quotes the Pri Migadim explaining that the poor person can switch meals with two other poor people in order to fulfill his obligation without having to lose money </ref><br />
<br />
==When should Matanot L'evyonim be given?==<br />
# Matanot LeEvyonim should be given during the day and not the night of [[purim]]. <Ref> Rama 695:5, Magen Avraham 695:13, Mishna Brurah 695:22. Rav Moshe Feinstein is quoted in Balayla Hahu page 19 that if one cannot give during the day one can give at night even before the megilla is read. </ref><br />
# If one gives Matanot LeEvyonim before [[purim]] and is sure that the poor person won’t use it before [[Purim]] one fulfilled one’s obligation and some are strict to give it on the day of [[Purim]] itself. <Ref>Piskei Teshuvot 694:8, Piskei Shemuot pg 144 quotes Rav Elyashiv who permits lechatchila; Aruch Hashulchan 694:2 says to be stringent and only give on the day itself </ref> Similarly, before [[Purim]] one can give it to a messenger (Shaliach) who will give it on [[Purim]] itself. <Ref>Piskei Shemuot pg 144 quoting Rav Nassim Karelitz, Sh"t Mahari Assad 207, Daat Torah 695:4, Sh"t Chelkat Yaakov 1:102, Piskei Teshuvot 694:8 </ref><br />
# One is permitted to give a check.<ref> Mishnah Halachot 6:122, Rivevos Efraim 5:455:2 and Halichos Shlomo Purim page 342 </ref>. Some poskim claim that this is only as long as one can draw the money on [[Purim]], meaning the check is not postdated and the banks are open. <ref> Mishnah Halachot 6:122. Rav Shlomo Zalman Auerbach (Halichos Shlomo Purim page 342) and Rav Belsky (Piskei Harav Belsky pg. 124) explains that one can use a check even if the bank is not open on Purim. Rav Belsky does agree that one should not use a post-dated check </ref><br />
<br />
==How much does one have to give for Matanot L'evyonim==<br />
# One is obligated to give two gifts of [[charity]] to two poor people, one to each person. <Ref>In the Gemara [[Megillah]] 7a, Rav Yosef says that one should give two gifts to two poor people for Matanot LeEvyonim. Rashi explains that one should give one gift to each poor person. He says that this is derived from the word Matanot, which being in plural means at least 2 gifts, and Evyonim, which being in plural at least 2 poor people. Tur and S”A 694:1 codify this as halacha. Esther 9:22 states, “U’matanos La’evyonim,” in the plural form implying that one is obligated to give to more than one person. M.B. 694:2 quotes the Chidushei Ha’ritva saying that the<br />
minimum shiur to give is at least two prutah’s worth, as anything less is not considered a gift. M.B. 694:3 explains that this obligation to give one matanah to two people is only to fulfill the lowest level of the obligation. However, one should try to give as much tzedakah as possible on the day of Purim “for there is no greater simcha than being mesameach a poor person.”</ref><br />
# Some say that the amount one should give for each of the poor people is at least [[Measurements#Prutah| Prutah]] (which is 2.5 Agurot which is a 1/25 of a Shekel) <ref>Mishna Brurah 694:2 quotes the Ritva saying that one fulfills one's obligation even with two prutot (one [[Measurements#Prutah|prutah]] per poor person). Sh”t Tzitz Eliezer 7:27(7) (at end) seems to agree that this is the accepted halacha</ref> whereas others say the minimum amount is how much it would cost to buy a meal of 3 [[Measurements#KeBaytzah| KeBaytzim]] of bread. <Ref>Shaarei Teshuva 694:1 quoting the Zera Emet 1:11, Maharsha ([[Megillah]] 7a), Kaf HaChaim 695:7, Teshuvot VeHanhagot 3:231, Piskei Teshuvot 694:6 </ref> It’s proper to be strict for the second opinion. <Ref>Yalkut Yosef (Kitzur S”A 694:1). Similarly, Yeme Mishteh VeSimcha pg 244 quotes Rav Elyashiv as saying that even though one fulfills one's obligation with a [[Prutah]], nonetheless, it's proper to give each poor person about 5 shekalim which is an amount which would make the poor person happy. Halichot Shlomo (chap 19, note 62) quotes Rav Shlomo Zalman as having said that in order to fulfill all opinions one should give an amount which is significant by the giver and by the taker's standards. </ref><br />
<br />
==Who should one give Matanot L'evyonim to?==<br />
# Nowadays, someone who doesn’t have a stable income that can support one’s family for normal expenses and doesn’t have property that’s not usually used and could be sold or if one has abnormal expenses such as for medical bills, or making a wedding for which one can not afford, is considered a poor person regarding this mitzvah. <ref>Piskei Teshuvot 694:2 </ref><br />
# The mitzvah can be fulfilled by giving money to men, women or children. However, if the women and children rely on the father for sustenance, then giving to a father and his child or a husband and his wife would only be viewed as giving to one person <ref> Aruch Hashulchan 694:2 </ref>.<br />
# One should not check if the poor person is really in need of money, but one should be willing to give to anyone who asks throughout the entire day of Purim. <ref> S.A. 694:3. The Aruch Hashulchan 694:3 actually learns this statement of the Shulchan Aruch to be a leniency within the obligation of Tzedaka that one can fulfill his obligation of giving Matanos Le’evyonim by giving to almost anyone and he does not have to check to see if they really need money. According to this understanding of the S.A one need not give to every person that asks. </ref><br />
<br />
==What should one give for Matanot Laevyonim?==<br />
# One can give either money or food as long as these things can be easily used on Purim. <ref> M.B. 694:2 explains that it is best to give the poor person specifically for his needs on the day of Purim. Thus, food can often be better than money. </ref><br />
==Customs related to Matanot Laevyonim==<br />
# In addition to Matanos Le’evyonim, there is a minhag to give Machatzis Hashekel on erev Purim, before Mincha. In order to fulfill this mitzvah, one should give half a coin of the common currency of his country. <ref> Rama 694:1. The Rama explains that this custom serves as a zecher to the machatzis hashekel that was collected during the month of Adar. </ref><br />
# There is a custom to give three half coins since it says “Terumah” three times in parshas Shekalim. <ref> Rama 694:1 </ref><br />
# Machatzis Hashekel is only an obligation for men over the age of 20 because they were the ones who gave the half shekel in the midbar. However, it is customary for everyone to give Machatzis Hashekel. <ref> The Rambam in Hilchos Shekalim 9:7 says that anyone over the age of bar mitzvah should give the half shekel. M.B. 694:5 writes that this is to fulfill the absolute obligation, but the minhag is that everyone should give the half shekel, even a pregnant woman for her fetus. </ref><br />
<br />
==Sources==<br />
<references/><br />
[[Category:Between Man And His Fellow]]<br />
[[Category:Holidays]]<br />
[[Category:Purim]]</div>BinyominZeevhttps://halachipedia.com/index.php?title=Fruits_and_Vegetables&diff=18984Fruits and Vegetables2017-03-06T09:31:13Z<p>BinyominZeev: /* Fruit that are HaAdama */</p>
<hr />
<div>==Definitions==<br />
# Fruit of the tree which halachically is defined as having a trunk that stays alive and produces fruit year after year has the Bracha of HaEtz. <Ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 392, chapter 22) </ref><br />
# Vines and bushes are considered trees and the fruit are HaEtz if the bush grows taller than 3 [[Tefachim]] (9 inches). Examples of this include blueberries, grapes, and kiwis. <Ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 394, chapter 22) </ref><br />
==HaAdama after the fact==<br />
# If one said HaAdama on bread or a Mezonit food then one fulfills his obligation to make a beracha bediavad, after the fact. <ref> Kesef Mishneh, Hilchot Berachot, 4:6 </ref><br />
==Fruit that are HaAdama==<br />
# A banana plant’s trunk dies yearly and so bananas are HaAdama. <Ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 393, chapter 22) </ref><br />
# Raspberries and papaya are similar to bananas and have the Bracha of HaAdama. <Ref>Taz 204:8 (יאגדי"ש מלונ"ש means raspberries), Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 395, chapter 22), Vezot HaBrachot (p. 401, n. 59). The Bet Yosef 203:2 cites a dispute between the Geonim who say that berries that grow on bushes which die and the branches regenerate each year are haadama and the Maharam who would make Haetz since the branches were woody and lasted for that year. Shulchan Aruch 203:2 rules that the bracha is Haadama. Vezot HaBracha writes that today's raspberry bushes have branches which only produce fruit in its second year, not the first or third.</ref> Some, however, consider raspberries to be HaEtz.<ref>Mishna Brurah 203:1 (מאלינע"ס means raspberries), Aruch Hashulchan 203:5, [http://ou.org.s3.amazonaws.com/publications/brachot/default.htm OU Brachot Guide] [http://ph.yhb.org.il/10-08-02/ Peninei Halacha]</ref><br />
# Bushes which grow within 3 [[Tefachim]] (9 inches) of the ground have the Bracha of HaAdama. Examples of this include cranberries and wild blueberries. <Ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 393, chapter 22)</ref>Accordingly, craisins would be Haadama. <ref> Additionally, Craisins are just dried cranberries. The Laws of [[Brachos]] (Rabbi Forst, pg 359-384) and Halachos of [[Brachos]] Handbook (p. 39) write that dried fruit is the same as regular fruit for hilchot [[brachos]]. Since cranberries are Haadama (Halachos of Brochos by Rabbi Bodner pg 393, chapter 22), craisins should be Haadama. [http://www.hakhel.info/archivesCABs/HAKHELCOMMUNITYAWARENESSBULLETIN9.pdf A Community Awareness Bulletin Tishrei 5763] also writes that craisins are the same as cranberries, which according to the Halachos of [[Brachos]] is Haadama.</ref><br />
<br />
==Fruits or vegetables receiving Shehakol==<br />
# If one eats a fruit or vegetable in a way that is not the usual way it is eaten in that local one should make a [[Shehakol]]. <Ref>S”A 205:1 </ref><br />
# Examples include eating quince, onions (outside of salad), or peanuts raw requires [[Shehakol]] and eating melon, cucumbers, lettuce, radishes, or walnuts cooked requires [[Shehakol]]. <Ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 398-9, chapter 22) </ref><br />
# If a fruit or vegetable is usually eaten raw and cooked then the regular Bracha applies. <Ref>S”A 202:12 </ref> <br />
# Examples include almond, apples, tomatoes, and carrots which are eaten raw and cooked. <Ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 399-401, chapter 22) </ref><br />
<br />
==Vegetables==<br />
<table width="700" border="1" cellpadding="1" cellspacing="1" bordercolor="#000000" bgcolor="#FFFFFF"><tr> <td><span class="style5"> Food </span></td> <td><span class="style5"> Bracha </span></td><br />
</tr><tr> <td> Acorn squash </td> <td> HaAdama האדמה <ref> Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Artichoke </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Asparagus </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Banana </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Beans </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Beet </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Broccoli </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Brussels sprout </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Buckwheat (kasha) </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22), Iggerot Moshe OC 1:65 and YD 2:25 </ref> </td> </tr><tr><br />
</tr><tr> <td> Cabbage </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Cantaloupe </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Carrot </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Cauliflower </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Celery </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Chickpea </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Chicory </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Chinese cabbage </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Corn </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Cucumber </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Eggplant </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Endive </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Escarole </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Green bean </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Green pea </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Green pepper </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Honeydew </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Kale </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Knob celery </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Kohlrabi </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Leek </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Lentil </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Lettuce </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Lima bean </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Maize </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Melon (all) </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Millet </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Muskmelon </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Okra </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Papaya </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Parsnip </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Pea </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Peanut </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Pineapple </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Pumpkin </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Radish </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Rhubarb </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Romaine lettuce </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Rutabagas </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Salsify </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Scallion </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Sesame seeds </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Snow pea </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Spaghetti squash </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Spinach </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Strawberry </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Sunflower seeds </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Sweet pea </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Sweet potato </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Swiss chard </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Taro </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Tomato </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Turnip </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Watercress </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr> <br />
</tr><tr> <td> Watermelon </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr> <br />
</tr><tr> <td> Yam </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr> <br />
</tr><tr> <td> Zucchini </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr> </table><br />
<br />
==Fruits== <br />
<table width="700" border="1" cellpadding="1" cellspacing="1" bordercolor="#000000" bgcolor="#FFFFFF"><tr> <td><span class="style5"> Food </span></td> <td><span class="style5"> Bracha </span></td> <br />
</tr><tr> <td> Almond </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr> <br />
</tr><tr> <td> Apple </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr> <br />
</tr><tr> <td> Apricot </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr> <br />
</tr><tr> <td> Avocado </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr> <br />
</tr><tr> <td> Blackberry </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr> <br />
</tr><tr> <td> Blueberry </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr> <br />
</tr><tr> <td> Brazil nut </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr> <br />
</tr><tr> <td> Carob </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr> <br />
</tr><tr> <td> Cashew </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr> <br />
</tr><tr> <td> Cherry </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr> <br />
</tr><tr> <td> Chestnut </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Coconut </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Currant </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Date </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Fig </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Filbert </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Gooseberry </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Grape </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Grapefruit </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Guava </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Hazelnut </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Kiwi </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Kumquat </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Loquat </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Lychee nut </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Macadamia nut </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Mandarin </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Medlar </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Mulberry </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Nectarine </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Olive </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Orange </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Passion fruit </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Peach </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Pear </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Pecan nut </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Persimmon </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Pistachio </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Plum </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Pomegranate </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Prickly pear prune </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Quince </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr><br />
</tr><tr> <td> Raisin </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr> <br />
</tr><tr> <td> Sabra </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr> <br />
</tr><tr> <td> Star fruit </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr> <br />
</tr><tr> <td> Tangerine </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr> <br />
</tr><tr> <td> Ugli fruit </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr> <br />
</tr><tr> <td> Walnut </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr> </table><br />
<br />
==Sources==<br />
<references/><br />
[[Category:Brachot]]</div>BinyominZeevhttps://halachipedia.com/index.php?title=Amirah_LeNochri&diff=18982Amirah LeNochri2017-03-02T19:54:24Z<p>BinyominZeev: /* If the non-Jew asks */</p>
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There is a rabbinic<ref>The Gemara Gittin 8b explicitly state that Amirah LeNochri is only a rabbinic prohibition. Additionally, the Ramban Shemot 12:16 writes that even though the Mechilta learns Amirah LeNochri from a pasuk, it is only an asmachta. Rav Hershel Schachter [http://www.yutorah.org/lectures/lecture.cfm/802426/Rabbi_Hershel_Schachter/Shiur_# in a shiur on yutorah.org (Shabbat Shiur #50, min 0-2)] explained that Amirah LeNochri is a rabbinic prohibition that is patterned after (Ke'eyn Deoritta) the din deoritta of Amirah LeGer Toshav, of which Tosfot (Yevamot 48b s.v. Zeh Ger) writes that asking a Ger Toshav to do a melacha on [[Shabbat]] for the benefit of a Jew is a biblical violation of [[Shabbat]].</ref> prohibition to ask a non-Jew to do work for oneself on [[Shabbat]].<ref>One of the earliest sources of this prohibition is the Mishna ([[Shabbat]] 121a) that states that it is forbidden to ask a non-Jew to put out a fire on [[Shabbat]]. Rashi (150a s.v. Amirah) writes that this Mishna is the source for Amirah LeNochri. </ref><br />
<p class="indent">There are three reasons for the Rabbinic prohibition to instruct a non-Jew to perform work for a Jew on [[Shabbat]]: (1) asking a non-Jew to do work will cause a laxity in the observance of [[Shabbat]], (2) there’s a statement from the prophets which says “[[Daber Davar]]” meaning that one’s speech on [[Shabbat]] should be different from one’s speech on the weekdays, and (3) instructing a non-Jew is halachically considered a form of שליחות (agency) which attributes the actions of the messenger to the sender. <Ref>39 Melachos (Rabbi Ribiat; vol 1, pg 63-4) </ref></p><br />
There’s two main sections of Amirah LeNochri, instructing a non-Jew and benefiting from the work of a non-Jew. <Ref>39 Melachos (Rabbi Ribiat; vol 1, pg 64), Shemirat [[Shabbat]] KeHilchata 30:1 </ref> See also [[Summary of Amirah LeNochri]].<br />
==Telling a non-Jew to do a forbidden activity==<br />
# It’s forbidden to tell a non-Jew to do any action that one would be forbidden to do himself.<Ref>Shemirat [[Shabbat]] KeHilchata 30:1. Rambam [[Shabbat]] 6:1, Smag Lavin 65, Tur 325, and S”A 307:2. See S”A 307:21 who forbid even if the Jew gets no benefit but it’s a melacha forbidden for a Jew to do. </ref><br />
# It’s forbidden to tell a non-Jew to do something that is forbidden on [[Shabbat]] whether it is a Biblical or Rabbinic prohibition. <ref>Mishna Brurah 253:94, Shemirat [[Shabbat]] KeHilchata 30:2. Biur Hagra on Rama 244:5 says even for a Melacha Derabanan. The following rishonim hold that it is forbidden to ask a non-Jew to do derabbanan prohibitions on [[Shabbat]]:<br />
* Tosfot ([[Shabbat]] 121a s.v. Ein) writes that it is forbidden to ask a non-Jew to do a derabbanan prohibition on [[Shabbat]]. He proves his point from two gemaras. 1) The Gemara [[Shabbat]] 150a states that on [[Shabbat]] it is forbidden to ask a non-Jew to hire another non-Jew to work for the Jew. 2) Gemara Eiruvin 67b which quotes Rabba as holding that it is permitted to carry hot water for a baby, who is about to have a [[Brit Milah]], through a courtyard that didn't have an Eruv. This gemara implies that it is only permitted to ask a non-Jew to do a derabbanan prohibition on [[Shabbat]] for a mitzvah or for [[Brit Milah]] in particular, but not in general. <br />
* Tosfot (Gittin 8b) writes that it is only permitted to ask a non-Jew to do a derabbanan prohibition for a mitzvah in the case of [[Brit Milah]], but there's no proof about this being permitted for any other mitzvah. The Ramban ([[Shabbat]] 130b s.v. VeChen Ani) agrees that Amirah LeNochri is only permitted for a derabbanan prohibition in the case of [[Brit Milah]].</ref><br />
# It’s forbidden to tell a non-Jew to violate a prohibited activity on [[Shabbat]] even if the Jew receives no direct benefit. For example, one may not ask a non-Jew to shut the lights. <Ref>39 Melachos (Rabbi Ribiat; vol 1, pg 64) </ref><br />
===Hints which also include a command===<br />
# Just as it’s forbidden to tell a non-Jew to do work on [[Shabbat]] it’s also forbidden to hint using words of command or to make motions that imply a command to do work. <Ref> Rama 307:22, Chaye Adam 62:2, Shemirat [[Shabbat]] KeHilchata 30:3, 39 Melachos (Rabbi Ribiat; vol 1 pg 71) </ref><br />
# Example of a hint that do include a command are: “Why didn’t you turn off the light last [[Shabbat]]”, “Do me a favor, there’s not enough light in the room”, “Anyone who turns off the flame won’t loose”, <Ref>Shemirat [[Shabbat]] KeHilchata 30:5-7 </ref> or “ If you lower the flame, I will reward you for your effort”. <Ref>39 Melachos (Rabbi Ribiat; vol 1, pg 71) </ref><br />
===Hints which don’t include a command===<br />
# Some say that it is permissible to hint to a non-Jew to do work on [[Shabbat]] if one uses a hint that doesn’t include a command. Others limit this leniency. <Ref>Mishna Brurah 307:76, Shemirat [[Shabbat]] KeHilchata 30:3. Rav Hershel Schachter in a shiur on [http://www.yutorah.org/lectures/lecture.cfm/801713/Rabbi_Hershel_Schachter/Shiur_# yutorah.org (Shabbat Shiur #42, min 68-70)] agrees but uses different terminology (subtle hints are permitted in a case where the benefit is permitted, such as turning off the lights).<br />
* Rav Nissim Karlitz in Chut Shani (v. 3 p. 210) agrees that one may hint to a non-Jew to do melacha with a hint that doesn't include a command, but adds that it has to be a case where it doesn't appear as though one may have commanded the non-Jew on [[Shabbat]], such as if it is an action that is done commonly without the permission of the employer. <br />
* Similarly, Betzel HaChachma 6:65:3 allows a hint which doesn't include a command as long as the non-Jew is not using the Jew's items (otherwise, there is a question of having to protest the non-Jew doing melacha on [[Shabbat]]). See also, Shulchan Aruch HaRav 307:7. <br />
* On the other hand, Rav Shlomo Zalman Auerbach (Minchat Shlomo 2:35:13, or in Bar Ilan's responsa, 2:60:13) writes that he doesn't understand how it would be permitted to hint to a non-Jew to do a melacha on [[Shabbat]]. He explains that it isn't similar to the Mishna Brurah 307:76 who permits hinting, in a way that doesn't include a command, to fix the candle so that it lights better. In that case, the non-Jew simply fixed an existing service but didn't originate anything. He also says that a hint that doesn't include a command is permitted for putting out a fire, since the Jew doesn't benefit from the primary action of the non-Jew. For example, Rav Shlomo Zalman disagrees with the Shemirat [[Shabbat]] KeHilchata and forbids saying "it is dim in the room and I can't read" to hint to the non-Jew to turn on the lights. <br />
* Rav Yosef Shalom Elyashiv (cited by Rav Zilberstein in Malachim Emunecha p. 109) agrees that it is forbidden to hint, even if it doesn't include any command, to the non-Jew to a do any melacha. He says that its is only permitted when the non-Jew is only fixing an existing flame but not creating anything new. In fact, Rav Elyashiv even forbids saying "it is light in the room and I can't go to sleep" since the Jew will benefit from the actions of the non-Jew if he turns off the light.<br />
* Rav Shternbuch (Teshuvot VeHanhagot 1:284) distinguishes between activities that are deoritta (Biblically forbidden) and derabbanan and only permits a hint without a command for a derabbanan. <br />
</ref> Regarding benefiting from such work, see further. <br />
# A hint which doesn’t include a command is a statement which only addresses the need for a certain action but doesn’t address the role of the non-Jew in that situation. Examples include: “The alarm is beeping, and we are not permitted to turn it off”, “The lights in the bedroom are on and we are not permitted to shut them”, “It is a shame that the lights are on and electricity is being wasted” <Ref>39 Melachos (Rabbi Ribiat; vol 1, pg 70) </ref> “It’s difficult to sleep because of the light in the room”, “It’s a shame that the gas (from a burner) is going to waste”, or “I don’t have enough (ripped) toilet paper”. <Ref>Shemirat [[Shabbat]] KeHilchata 30:5-6 </ref><br />
# If there’s light in a room making it possible to read with difficulty, one may hint to the non-Jew “I can’t read because there’s not enough light” or “the room isn’t well lit because there’s only one bulb on”. However, one may not use a hint which includes a command. If the room is totally dark it’s forbidden to benefit from the light that the non-Jew turned on. <Ref>Shemirat [[Shabbat]] KeHilchata 30:7 </ref><br />
# It’s permissible to tell a non-Jew “I don’t have enough (ripped) toilet paper”. <Ref>Shemirat [[Shabbat]] KeHilchata 30:8 </ref><br />
# It’s permissible to tell a non-Jew “I can’t read the letter” to hint to open the [[mail]]. <Ref>Shemirat [[Shabbat]] KeHilchata 30:10 </ref><br />
===On His Own Initiative===<br />
# One may tell a non-Jew to do a permissible activity even if it’s clear that the non-Jew will do a prohibited activity while doing that task unless the non-Jew has in mind that the Jew will benefit directly from the prohibited activity. <Ref>Shemirat [[Shabbat]] KeHilchata 30:24 </ref><br />
# It’s permissible to ask a non-Jew to wash dishes even if it’s clear that the non-Jew will use hot water to do so unless the non-Jew knows that the Jew will join in washing the dishes after the non-Jew turns on the hot water. <Ref>Shemirat [[Shabbat]] KeHilchata 30:24 </ref><br />
# It’s permissible to ask a non-Jew to carry something up a tall building even if it’s known that the non-Jew will use the elevator. <Ref>Shemirat [[Shabbat]] KeHilchata 30:25 </ref><br />
# It’s permissible to ask a non-Jew to get something from a dark room even if it’s clear that he will turn on the lights in order to get that thing. <Ref>Shemirat [[Shabbat]] KeHilchata 30:26 </ref><br />
===If the non-Jew asks===<br />
# If one hints to a non-Jew to do a certain action and the non-Jew asks in reply “do you want me to me such and such?”, one may not respond “Yes” because doing so is considered like a command, but rather one should answer “I would appreciate if such an action was done”. <Ref>39 Melachos (Rabbi Ribiat; vol 1, pg 70-1) </ref><br />
<br />
==Reasons to Permit Amirah LeNochri==<br />
===For a Sick Person===<br />
# It’s permissible to ask a non-Jew to perform any Melacha, even one which is forbidden Deoritta (biblically), for a ill person (someone in the hospital, someone confined to a bed, someone who has a flu, severe toothache, severe earache, or migraine headaches).<ref>The Gemara [[Shabbat]] 129a states that it is permitted to ask a non-Jew to do melacha, even if it is deoritta, for a sick person. Shulchan Aruch 328:17 and Shemirat [[Shabbat]] KeHilchata 30:11 codify this as halacha. The 39 Melachos (vol. 1, p. 73-4) gives a few a examples for above halacha: hospital patient, someone confined to bed out of illness, someone with the flu, severe toothache, severe earache, and a migraine.</ref><br />
# Similarly, on a very cold day, it’s permissible to ask a non-Jew to turn on the heat as everyone is considered ill in the cold. <Ref>39 Melachos (Rabbi Ribiat; vol 1, pg 74) </ref><br />
# For someone who is ill to the extent that he is suffering discomfort or irritation (a common cold), one may ask a non-Jew to only perform Melacha which is forbidden MeDerabbanan. <Ref>39 Melachos (Rabbi Ribiat; vol 1, pg 74) </ref><br />
# It’s permissible to tell a non-Jew to do a forbidden activity on [[Shabbat]] for the health of a sick person even if it’s not a sickness that’s life threatening. <Ref>Shemirat [[Shabbat]] KeHilchata 30:11 </ref><br />
# One may tell a non-Jew to turn on the light so the sick person can see what he’s doing, or to turn off the light to go to sleep, or going to buy medicine. <Ref>Shemirat [[Shabbat]] KeHilchata 30:11 </ref><br />
# In places where it’s cold and one is in pain because of the cold it's permissible to ask a non-Jew to turn the heat. If there are children or older people who are bothered by the cold one may ask a non-Jew to turn on the heat even if it is not freezing. <Ref>Shulchan Aruch 276:5, Mishna Brurah 276:40, Shemirat [[Shabbat]] KeHilchata 23:26, 30:11, [http://www.dailyhalacha.com/Display.asp?ClipID=591 Rabbi Mansour on dailyhalacha.com]</ref><br />
# If one set the air conditioning to stay on for [[Shabbat]] and then the weather or the settings changed so that it's now freezing and there's no other way to prevent the cold (such as opening a window) one may ask a non-Jew to turn off the air conditioning. <ref>Sh"t Igrot Moshe OC 3:42, Shemirat [[Shabbat]] KeHilchata 30:11, http://www.dailyhalacha.com/Display.asp?ClipID=591 </ref><br />
# In places where there is a heat wave one may ask a non-Jew to turn on a fan or air conditioning for someone who is suffering from the extreme weather. <Ref>Shemirat [[Shabbat]] KeHilchata 30:11, Sh"t Minchat Yitzchak 3:23-4, http://www.dailyhalacha.com/Display.asp?ClipID=591 </ref><br />
===For a Mitzvah===<br />
# For the purpose of a mitzvah, it’s permissible to ask a non-Jew to perform a Melacha only if it is only forbidden MeDeRabbanan.<Ref>Gemara Eruvin 67b, Shulchan Aruch 307:5, 39 Melachos (Rabbi Ribiat; vol 1, pg 74-5) </ref>Similarly, to serve unexpected guests it is permitted to ask a non-Jew to do a derabbanan. <Ref>Shemirat [[Shabbat]] KeHilchata 30:14 </ref><br />
# For the need of a mitzvah of congregation of people, we rely on the opinion who says that it is permitted to ask a non-Jew to do melacha for the purpose of a mitzvah. <ref>Shemirat [[Shabbat]] KeHilchata 30:23, 39 Melachos (Rabbi Ribiat; vol 1, pg 75), Mishna Brurah 276:25. See also the Ramban ([[Shabbat]] 130b) regarding Gittin 8b. </ref><br />
# Some say that this leniency of permitting Amirah LeNochri for the mitzvah of a congregation only applies to a mitzvah that is to occur on [[Shabbat]], but not for a mitzvah that is to happen after [[Shabbat]]. Others disagree. <ref>Rav Hershel Schachter (Be'ikvei HaTzon p. 57) writes that there is room to debate whether the leniency of permitting Amirah LeNochri for the mitzvah of the multitude is a dispensation of the prohibition, in which case it stands to reason that it is only permitted if the mitzvah occurs on [[Shabbat]], or whether chazal never instituted Amirah LeNochri in such a case, in which case it would be permitted even for a mitzvah that is to happen after [[Shabbat]]. See the Machasit HaShekel 307:8 allows Amirah LeNochri on a derabbanan for a mitzvah of the multitude that is to occur tomorrow, yet, the Taz 655:2 seems to forbid it. </ref><br />
# Some say that it is forbidden to ask a non-Jew to violate [[Shabbat]] in order to allow a congregation of people to learn Torah since [[learning Torah]] is supposed to lead to the practical fulfillment of Torah and not its descration. Others, however, argue that in this regard [[learning Torah]] is no different than any other mitzvah and it is permitted to ask a non-Jew to violate [[Shabbat]] in order to allow a congregation of people to learn Torah on [[Shabbat]]. <ref>The Pitchai Teshuva OC 276 quotes Rav Yitzchak Chaver who suggests that just like Torah is unlike other Mitzvot with regards to exempting one who is involved with a mitzvah from performing another mitzvah (osek be'mitzvah patur min hamitzvah) perhaps the same is true for Amirah LeNochri. The reason that [[learning Torah]] doesn't exempt one from performing other mitzvot is because Torah is supposed to practical fulfillment of Torah and mitzvot. Similarly, [[learning Torah]] can't be used as a valid dispensation of the prohibition of Amirah LeNochri for the sake of a mitzvah of the multitude (Mitzvah De'rabbim). The Orchot Chaim 514:7 disagrees and permits Amirah LeNochri for a congregation to learn Torah. 39 Melachos (vol 1, p. 75, n. 284a) quotes Rav Aharon Kotler as also permitting. Rav Hershel Schachter (Be'ikvei HaTzon p. 57) writes that those who disagree with Rav Yitzchak Chaver hold that we don't view the mitzvah of the multitude as a dispensation for Amirah LeNochri, but rather for the mitzvah of the multitude, chazal never introduced a prohibition. If so, there's no distinction between [[learning Torah]] and any other mitzvah. </ref><br />
# If it is necessary, in order to buy a [[land of Israel]] from non-Jews on [[Shabbat]], it is permissible to have a non-Jew write the document confirming the sale on [[Shabbat]]. <ref>Gemara Gittin 8b, Shulchan Aruch 306:11</ref> <br />
===For The Need of Many People===<br />
# In order to prevent widespread transgression it’s permissible to ask a non-Jew to perform a Melacha Deoritta if that is necessary. For example, it is permissible to ask a non-Jew to fix the eruv if it fell on [[Shabbat]] so that many people don’t carry on [[Shabbat]] unintentionally. If the eruv string fell and the non-Jew can retie it with a bow, he should do so. If he can’t tie it with a bow, the non-Jew should tie it with a double knot <Ref>Shemirat [[Shabbat]] KeHilchata 30:23, 39 Melachos (Rabbi Ribiat; vol 1, pg 75), Mishna Brurah 276:25. See also the Ramban ([[Shabbat]] 130b) regarding Gittin 8b. </ref><br />
# In order to allow a many people to perform a mitzvah, some poskim permit asking a non-Jew to perform a Melacha Deoritta. <Ref>39 Melachos (Rabbi Ribiat; vol 1, pg 75) </ref><br />
# It’s permissible to ask a non-Jew to remove an obstacle for many people even if it involves a Melacha Deoritta if the non-Jew can’t do it with only a Derabbanan. <Ref>Shemirat [[Shabbat]] KeHilchata 30:23 </ref><br />
===Great Need===<br />
# In general, it’s forbidden to ask a non-Jew to a Derabbanan prohibition, however, it is permitted for a great need or big loss. <Ref>Shulchan Aruch 307:5, Shemirat [[Shabbat]] KeHilchata 30:14 </ref><br />
===To Save Sefarim===<br />
# One may ask a non-Jew to do a forbidden activity on [[Shabbat]] in order to save Sifrei Kodesh, such as asking a non-Jew to extinguish a fire if there are Sefarim in the house. <Ref>Shemirat [[Shabbat]] KeHilchata 30:12 </ref><br />
===For a Big Loss===<br />
# If one is about to have a big loss it is permissible to hint (even a hint which uses a command) to a non-Jew to do any forbidden activity on [[Shabbat]] to prevent that loss. <Ref>Gemara [[Shabbat]] 121a, Rosh ([[Shabbat]] 16:10) quoting the Behag, Shulchan Aruch 307:19, Shulchan Aruch 334:26, Shemirat [[Shabbat]] KeHilchata 30:13 </ref><br />
<br />
==Telling a Non-Jew on Shabbat to Work After Shabbat==<br />
# It’s forbidden to tell a non-Jew on [[Shabbat]] to do a prohibited activity after [[Shabbat]]. <ref> Mishna Brurah 307:9, Shemirat [[Shabbat]] KeHilchata 30:2 </ref><br />
# It’s permissible to hint to a non-Jew on [[Shabbat]] to do work after [[Shabbat]] even using a hint that includes words of command. <Ref>S”A 307:7, Rama 307:22, Mishna Brurah 307:28, Shemirat [[Shabbat]] KeHilchata 30:3 </ref><br />
# It’s permissible to tell a non-Jew on [[Shabbat]] “Why didn’t you pick me up in your car last Saturday night?” (using a hint with a command for work after [[Shabbat]]). <ref>Shemirat [[Shabbat]] KeHilchata 30:9 </ref><br />
==Telling a non-Jew before or after Shabbat==<br />
# It’s forbidden to tell a non-Jew before or after [[Shabbat]] to do a prohibited activity on [[Shabbat]]. <ref>S”A 307:2, Shemirat [[Shabbat]] KeHilchata 30:2 </ref><br />
# It’s permissible to hint before [[Shabbat]] or after [[Shabbat]] to a non-Jew to do work on [[Shabbat]] even using a hint that includes words of command. <Ref>S”A 307:2, Shemirat [[Shabbat]] KeHilchata 30:3 </ref><br />
# Before [[Shabbat]] it’s permissible to tell a non-Jew “Why didn’t you open the [[mail]] last [[Shabbat]]?” (before [[Shabbat]] using a hint with a command for work). <ref>Shemirat [[Shabbat]] KeHilchata 30:10 </ref><br />
<br />
==Amirah LeNochri for Certain Melachot==<br />
===Muktzeh===<br />
# One may ask a non-Jew to remove candlesticks (after the candles went out) from the table if the area is needed, and if one stipulated before [[Shabbat]] that the non-Jew would remove the candlesticks one can ask the non-Jew to move them even if there’s no need for the place but there’s at least a need so that the candlesticks don’t get ruined. <Ref>Shemirat [[Shabbat]] KeHilchata 30:21 </ref><br />
===Kibbuy===<br />
# If a non-Jew comes to put out a fire, one doesn't need to stop them. <ref>Mishna [[Shabbat]] 121a, Shulchan Aruch 334:25</ref><br />
# It is permitted to say in front of non-Jews "Anyone who puts out the fire won't lose out." Additionally, it is permitted to call a non-Jew to come over to the fire even if he will certainly put it out when he comes. <ref>Gemara [[Shabbat]] 121a, Rosh 16:10, Shulchan Aruch 334:26</ref><br />
<br />
==During [[Bein HaShemashot]]==<br />
# During [[Bein HaShemashot]], between [[Shekiyah]] until close to [[Tzet HaKochavim]], it’s permissible to ask a non-Jew to do any forbidden activity on [[Shabbat]] if there’s a great need, a need for [[Shabbat]], or a need for a mitzvah. <ref>S”A 261:1, Shemirat [[Shabbat]] KeHilchata 30:27 </ref> <br />
# Therefore, during [[Bein HaShemashot]], one may ask a non-Jew to turn on the lights in the room where one will have the [[Shabbat]] meals. <Ref>Shemirat [[Shabbat]] KeHilchata 30:27 </ref><br />
# Therefore, if one forgot to light [[Shabbat]] candles, one may ask a non-Jew during [[Bein HaShemashot]] to light the candles, however, one shouldn’t make a Bracha on such a lighting. <Ref>Shemirat [[Shabbat]] KeHilchata 30:27 </ref><br />
==Requesting one non-Jew to tell another==<br />
# Instructing one non-Jew to tell another non-Jew to do a forbidden activity on [[Shabbat]] is a major dispute and many hold that one should use this leniency unless there’s a mitzvah need, a financial loss, or if it’s done before or after [[Shabbat]]. <Ref>39 Melachos (Rabbi Ribiat; vol 1, pg 72). Sh"t Chavot Yair 46 says if you tell one non-Jew to tell another one, that is permitted even for torah violations and certainly for violations that are only midirabanan.</ref><br />
# Some say that it is permitted to ask a non-Jew to ask another non-Jew to do melacha on Shabbat, while others argue.<ref> Chatom Sofer OC 60 relies upon the Chavot Yair only in a case where one asked the non-Jew before Shabbat. Biur Halacha (307:2 s.v. afilu) argues that we shouldn't accept the Chavot Yair nor the Chatom Sofer. </ref><br />
<br />
==Hiring a non-Jew before Shabbat==<br />
# One can hire a goy to do a job for him and the goy can do it when he wants, it’s permitted even if the goy works on [[Shabbat]]. This only if the job is private work, but if it’s work that the public will see and recognize that a Jew hired him it’s forbidden. Additionally the work must not be done in the Jew’s house. <Ref> S”A 244:1, Mishna Brurah 244:2 explains that since the Jew doesn’t care when the goy does the work, the goy on his own does it on [[Shabbat]] and the wage was fixed it’s permissible. Mishna Brurah 244:3, and Kaf Hachaim 244:4 explain private as something not recognized as being a work paid for by a Jew. S”A 252:2, Mishna Brurah 252:17 say it’s forbidden for the goy to work in the Jew’s house because then it looks like the goy is working as the agent of the Jew. </ref><br />
# It is permitted to drop off shirts at the cleaners before [[Shabbat]] if there is a fixed price and one leaves them enough time to clean it without having to do so on [[Shabbat]]. Some say that if the non-Jew will have to work overtime if he doesn't want to work on [[Shabbat]] it is considered if one stipulated that he work on [[Shabbat]], while others say that even if the non-Jew will have to work overtime so as not to work on [[Shabbat]] it is not like one stipulated that the non-Jew work on [[Shabbat]]. <ref><br />
* The Mishnah ([[Shabbat]] 17b) records a dispute between Beit Shammai and Beit Hillel regarding whether one may leave clothes at a non-Jewish cleaner before [[Shabbat]]. Beit Shammai forbid, while Beit Hillel permit. The Gemara (19a) records another dispute regarding giving a letter to a non-Jewish mailman before [[Shabbat]], where Beit Hillel permit only if one stipulates a price for the job, while Beit Shammai forbid in all cases. Rashi s.v. Ela explains that once a price is fixed, the non-Jew may deliver it at his own convenience, and if he does so on [[Shabbat]], he is not considered to be doing it for the Jew. Tosfot s.v. Ela and Rambam 6:12 apply the condition of stipulating a price to the case of giving clothes to a cleaner. <br />
* Beit Yosef 252:2 quotes the Smag and other Rishonim who clarify that one may give clothes to a cleaner only if one does not stipulate that it be cleaned on [[Shabbat]]. S”A 252:2 codifies this as halacha. Mishna Brurah 252:16 adds that if one specifies that he wants the clothes to be ready on Motza’ei [[Shabbat]], it is as if one told the non-Jew to clean it on [[Shabbat]]. <br />
* The Pri Megadim (M”Z 244:5) writes that if the Jew wants the job to be finished by a certain time that would require the non-Jew to work on [[Shabbat]] unless he would overexert himself and work at night, it is considered as if the Jew stipulated that the non-Jew work on [[Shabbat]]. Similarly, Rav Hershel Schachter (Halachipedia Article 5773 #6) said that if by the nature of the business it is known that they won’t clean it after-hours but will do it on [[Shabbat]], it is as if one stipulated that they do it on [[Shabbat]]. Rav Yosef Shalom Elyashiv (quoted by Sanctity of [[Shabbos]] p. 66), and Rav Chaim Pinchas Sheinburg (quoted by Sanctity of [[Shabbos]] p. 66) agreed.<br />
* Sanctity of [[Shabbos]] (p. 66) infers from Eliyah Rabba 244:12 and Igrot Moshe 4:53 that even if the non-Jew would have to work into the night to complete it before [[Shabbat]], it is not considered as though one stipulated that it be done on [[Shabbat]]. </ref><br />
# If one’s scheduled garbage pickup is on [[Shabbat]], one may allow the sanitation department to pickup one’s garbage on [[Shabbat]]. <ref> Rav Mordechai Willig (Am Mordechai p. 214) writes that since the garbage collectors work for the city, one may let non-Jewish garbage collectors pick up his garbage on [[Shabbat]]. The Sanctity of [[Shabbos]] (p. 84) adds that there’s no issue of marit ayin because it is well-known that the Jewish homeowner didn’t arrange for the garbage to be picked up on [[Shabbat]]. </ref><br />
<br />
==Leaving Work By a Non-Jew==<br />
# If a Jew has a non-Jewish worker who produces a product or provides a service and is paid a fixed wage for the job and not paid per hour, it's permissible to allow the non-Jewish worker to work on [[Shabbat]]. For example, it’s permissible on the weekday to give a non-Jew clothing to mend, or a car to fix since there was no command to the non-Jew to work on [[Shabbat]], it’s done in private, it's not recognizable as a Jew’s, and there’s a fixed wage. <Ref> 39 Melachos (Rabbi Ribiat; vol 1, pg 77-9) </ref><br />
# However one shouldn’t give it in on Friday afternoon and is pick it up Saturday night if there’s no time for the goy to fix it before or after [[Shabbat]] because it's tantamount to telling the non-Jew to work on [[Shabbat]]. However if there’s a need, Sephardim are lenient and Ashkenazim are strict. <Ref> Mekor Chaim 3:35:4, [[Shabbat]] VeHilchoteha 21:4-5, Mekor HaMayim O”C 4:26; Rav Ovadyah in Sh”t Yechave Daat 3:17 is lenient and Sh”t Divrei Chachamim 17 in name of Rav Eliyashiv and Rav Sheinberg are strict. 39 Melachos (Rabbi Ribiat; vol 1, pg 79) and Shemirat [[Shabbat]] KeHilchata 20:28 rule strictly. </ref><br />
# Nonetheless in cases of need one may send a package on Friday to be sent overnight since it's considered telling one non-Jew to tell another non-Jew to perform a Melacha which is permissible is done before [[Shabbat]]. <ref> 39 Melachos (Rabbi Ribitat); vol 1, pg 73) based on the leniency of Sh"t Chavot Yair 46 who allows this even on torah violations. </ref><br />
# If a Jew has a non-Jewish worker who is paid per hour, it's forbidden for the non-Jew to perform Melacha on behalf of the Jew on [[Shabbat]]. For example, one may not allow a non-Jewish employee such as an office secretary to perform office work on [[Shabbat]]. <ref> 39 Melachos (Rabbi Ribiat; vol 1, pg 79) </ref><br />
# It is forbidden for a shul or yeshiva to hire a non-Jew to do custodial work on [[Shabbat]] unless it is stipulated that the custodian only does non-Melacha activities. <Ref> 39 Melachos (Rabbi Ribiat; vol 1, pg 80) </ref><br />
# Many poskim forbid ordering a newspaper that is printed and delivered on [[Shabbat]], while some are lenient if most of the subscribers are non-Jewish.<ref><br />
* The Maharam Shick O.C. 123 addresses the question of subscribing to a newspaper that is printed on [[Shabbat]]. He says that although there is a dispute whether or not one may ask one non-Jew to ask another non-Jew to do a melacha on [[Shabbat]], everyone should agree here that it is permitted, since the workers in the printing station don’t know that they are printing for Jews. Nonetheless, he concludes that this is not enough to rely on. Rav Mordechai Willig (Am Mordechai p. 214) writes that the Maharam’s logic would not apply nowadays, because the workers in the printing company know that there are Jews in the city for whom they are printing.<br />
* Rav Moshe Feinstein (quoted by The Sanctity of [[Shabbos]] p. 83), Mishneh Halachot 4:47, and Be’eir Moshe 6:66 agree that ordering a newspaper for [[Shabbat]] is forbidden because of Amirah LeNochri. Rav Hershel Schachter (Halachipedia Article 5773 #6) said it would be forbidden even if one orders a weekly subscription that includes [[Shabbat]].<br />
* In another context, the Maharam Shick (O.C. 324) writes that it is not similar to the case of S”A 276:2 where halacha assumes that the non-Jew’s intent depends on the majority of the people for whom the melacha is done. In our case, every single print is for a specific need, and if the Jew didn’t subscribe, they would print less. Shemirat [[Shabbat]] K’hilchata 31:25, however, quotes Rav Shlomo Zalman Auerbach who argues that it is permitted to order a newspaper to be delivered on [[Shabbat]] if most of the subscribers are non-Jews because the additional printing is considered a grama, and perhaps the newspapers printed for Jews are nullified by the majority. Nonetheless, Shemirat [[Shabbat]] K’hilchata adds that if a non-Jew brought the newspaper through an area where there is no eruv, one may not read it on [[Shabbat]]. <br />
* For more information, see [http://www.yutorah.org/lectures/lecture.cfm/789052/Rabbi_Daniel_Stein/Reading_the_Shabbat_Newspaper_&_Subscribing_to_the_Saturday_Times Rabbi Daniel Stein in a shiur on yutorah.org]. </ref><br />
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==Hiring a Non-Jew==<br />
# It’s forbidden before [[Shabbat]] to pay a non-Jew to do work for a Jew if because of the lack of time the non-Jew will have to work on [[Shabbat]] for the Jew. <Ref>Shemirat [[Shabbat]] KeHilchata 30:28 </ref><br />
# It’s forbidden to hire an electrician to fix something in the house on [[Shabbat]], because the work is being done in a Jew’s house. <Ref>Shemirat [[Shabbat]] KeHilchata 30:30 </ref><br />
# It’s permitted to hire a non-Jew to milk one’s cows on [[Shabbat]] even if one specifies [[Shabbat]] because of the pain it causes the cows if they aren’t milked, however, one should try to milk the cows right before and after [[Shabbat]] in order to minimize this leniency. Additionally, it’s permissible for a Jew to over watch the milking as long as he doesn’t speak with the non-Jew about the wages. <Ref>Shemirat [[Shabbat]] KeHilchata 30:31 </ref><br />
# It’s permissible to make a payment on [[Shabbat]] not using money, such as one would could give a piece of cake as a payment, this would be permissible. <ref> Shemirat [[Shabbat]] KeHilchata 30:33 </ref><br />
# One may not have a non-Jew build on a Jew's field or harvest a Jew's field on [[Shabbat]] since doing work on anything which is attached to the ground clearly belongs to the Jewish owner. <Ref> S”A 244:1, Mishna Brurah 244:5 </ref><br />
<br />
===A Non-Jewish Maid===<br />
# A non-Jewish day-worker may not do any melacha on [[Shabbat]] on a Jew’s behalf. <Ref> The Mishnah ([[Shabbat]] 17b) writes that Beit Hillel permitted leaving clothes at a non-Jewish cleaner before [[Shabbat]]. Tosfot 19a s.v. Ela adds that it is permitted only if one stipulated a price with the non-Jew. The Rashba ([[Shabbat]] 19a s.v. Ha) explains that if a price is fixed, the non-Jewish worker is considered a contractor, hired for a specific job. If the non-Jew is a contractor, he is working at his own convenience, whereas a non-Jewish day-worker is considered like the agent of the Jew. <br />
* The Rambam ([[Shabbat]] 6:12) writes that if one hires a non-Jewish worker to perform a particular task for an extended period of time, it as if one stipulated a price for a particular job as long as the Jew isn’t particular about which days the non-Jew works. The Raavad, however, considers such a worker to be a day-worker. <br />
* While the Beit Yosef 244:5 and Rama 244:5 rule like the Rambam, they clarify that the it is permitted only if the worker is told to do one particular task, but not if he is hired to do every task that the employer wants. The Magen Avraham 244:16 explains that if the non-Jew is hired for every task, it is almost certain that the Jew benefits from the non-Jew working on [[Shabbat]] as it is likely he will be needed for another task after [[Shabbat]]. Thus, Mishna Brurah 244:30 writes that one should protest against those who have maids that do work on [[Shabbat]], because the maid is hired to do all the tasks that the employer chooses. See, however, the Mor Uketziah 244:5 who dismisses the Beit Yosef’s distinction, insisting that as long as the Jew isn’t particular when the non-Jew works, it should be permitted. </ref> <br />
# Some say that a live-in maid who has time off each week and doesn’t have to work on [[Shabbat]] is considered like a contractor and may do melacha for a Jew on [[Shabbat]]. <Ref> Rabbi Simcha Bunim Cohen (The Sanctity of [[Shabbos]] p. 91, n. 12) quotes Rav Moshe Feinstein, Rav Shlomo Zalman Auerbach, and Rav Chaim Pinchas Sheinberg as saying that maids were considered day-workers in the Mishna Brurah’s day because they could be called upon to work at any time. Nowadays, maids work regular hours and take off some days each week. These Poskim explain that if they do some work on [[Shabbat]], it is simply for their convenience - in order to have free time another day of the week. Thus, today’s live-in maids are considered like contractors and not day-workers. Rav Cohen clarifies (p. 98-9) that this does not apply to a cleaning lady or a part-time help who is hired for a fixed number of hours on [[Shabbat]]. In such a case, the maid is like a day-worker and may be hired only to do activities that a Jew could do himself on [[Shabbat]]. The 39 Melachos (v. 1, p. 82) agrees. </ref>However, if she works in the Jewish employer’s house, she may not do melacha except in her room. Some say that she may do activities that are part of her regular routine. <Ref> The Yerushalmi ([[Shabbat]] 1:8) states that it is permitted to hire non-Jewish contractors as long as they don’t do the work in the Jew’s house. Based on the Yerushalmi, the Rashba ([[Shabbat]] 19a s.v. Ha) limits Beit Hillel’s permission to leave clothes at a non-Jewish cleaner to a case where the work is not done in the Jewish employer’s home. Mishna Brurah 252:17 explains that if it is done in the employer’s home, it appears as though the Jew commanded the non-Jew to work on [[Shabbat]]. S”A 252:2 codifies the Rashba as halacha. Shemirat [[Shabbat]] Kehilchata 30:35 writes that work that a non-Jewish maid does in her own room is considered as though it was not done in the house of the Jew. <br />
* Rabbi Simcha Bunim Cohen (The Sanctity of [[Shabbos]] p. 91, n. 12) quotes Rav Moshe Feinstein as ruling that the issue of having a non-Jewish contractor work in the Jew’s home applies only to irregular activities, since it appears as if one commanded the non-Jew to do those activities on [[Shabbat]]. There is no concern, however, that a Jew instructed the non-Jew to do activities that are part of his daily routine. Rav Hershel Schachter (oral communication) finds this leniency difficult to accept. <br />
* The Rosh ([[Shabbat]] 16:12) writes that one need not protest if on his own volition, a non-Jew infrequently does melacha for a Jew. However, it is forbidden to let the non-Jew consistently do melacha for a Jew without being instructed, because this constitutes a deceit (Haaramah). S”A 325:13 agrees. Thus, Rabbi Mordechai Willig (“Amira L’Nachri” min 10-12) rules that it is incorrect for shuls to have custodians to turn lights on and off every [[Shabbat]], even if this is done without any explicit command. </ref><br />
# Additionally, Jews may not benefit from the non-Jew’s work on [[Shabbat]] and the non-Jew may not do activities that degrade the sanctity of [[Shabbat]]. <Ref> Rabbi Simcha Bunim Cohen (The Sanctity of [[Shabbos]] p. 87-93) writes that even if a live-in maid is a contractor, the Jew may not benefit from melacha that is done on [[Shabbat]], and the maid may not do anything that degrades the sanctity of [[Shabbat]], such as vacuuming (See Rama 252:5). </ref><br />
# It is forbidden to hire a domestic cleaning person to do Melacha on [[Shabbat]] (as they are paid by the hour) unless it is stipulated that the maid only do non-Melacha activities such as folding (not washing) laundry, washing dishes, clearing a table, and tidying the house (not vacuuming). <ref> 39 Melachos (Rabbi Ribiat; vol 1, pg 81) </ref><br />
# It is permissible to ask a maid to wash dishes even though the maid will use hot water and a sponge as she is doing so for her own convenience and was not included in any request. <ref>39 Melachos (Rabbi Ribiat; vol 1, pg 81) </ref><br />
# Many poskim are lenient regarding a live-in maid as a worker paid by the job and not per hour as long as the maid is told explicitly that she is not required to do them on [[Shabbos]] and may do it beforehand or afterwards. Nonetheless, there's numerous restrictions in order to permit a maid to perform Melacha for Jews on [[Shabbat]] including: not instructing the non-Jew to do Melacha, not having a possibility of maris ayin (appearance of sin), not benefiting directly, and not degrading [[Shabbat]]'s sanctity. <ref> The Sanctity of [[Shabbos]] (Rabbi Simcha Bunim Cohen; chapter 10, pg 87-93) quoting Rav Moshe Feinstein, [[Rabbi Shlomo Zalman Auerbach]], and Rabbi Chaim Pinchas Sheinburg. Rabbi Simcha Bunim Cohen (The Sanctity of [[Shabbos]], p. 87-93) summarizes that the 4 conditions restricting the work, which a non-Jewish live-in maid may do on [[Shabbat]] for a Jewish employer. 1) The Jew must tell the maid that she does not have to do the work on [[Shabbat]] and may do it before or after [[Shabbat]]. Similarly, the Jew may not instruct the non-Jew to do a melacha on [[Shabbat]]. 2) The maid may not do labors that she wouldn’t regularly do unless she does them in her room. 3) The maid may not do activities that degrade the sanctity of [[Shabbat]], such as vacuuming (See Rama 252:5). 4) The Jew may not receive benefit from the non-Jew’s work on [[Shabbat]]. See also 39 Melachos (Rabbi Ribiat; vol 1, pg 82) who quotes this leniency with the a language of "some poskim rule" and concludes that families that avail themselves of non-Jewish domestic help must consult with a Rav on how to conduct themselves with the numerous halachic questions..." </ref><br />
# In order to avoid maris ayin one may not have a maid do an activity which would not normally be done if there wasn't a specific command such as defrosting a refrigerator, mending a garment, shopping, taking a baby in a carriage, and cleaning the carpets. <ref> The Sanctity of [[Shabbos]] (Rabbi Simcha Bunim Cohen; chapter 10, pg 88-9) </ref><br />
# It order to avoid degradation of the sanctity of [[Shabbat]] one may not have a maid garden or wash windows. <ref> The Sanctity of [[Shabbos]] (Rabbi Simcha Bunim Cohen; chapter 10, pg 89) </ref><br />
# According to Ashkenazim, in order to avoid degradation of the sanctity of [[Shabbat]] one may not have a maid use a machine which draws attention due to a loud noise such as a washing machine, dishwasher, dryer, and vacuum cleaner. <ref> The Sanctity of [[Shabbos]] (Rabbi Simcha Bunim Cohen; chapter 10, pg 89) </ref><br />
<br />
==Deriving benefit from work of a non-Jew==<br />
# It’s forbidden to derive direct benefit from work that a non-Jew performed on behalf of a Jew on [[Shabbat]]. This is true even if the non-Jew did it on his own and wasn't commanded. <Ref>Shemirat [[Shabbat]] KeHilchata 30:1, 4, 39 Melachos (Rabbi Ribiat; vol 1, pg 65).<br />
* The source for the prohibition to derive benefit from the melacha of a non-Jew on behalf of a Jew is the Mishna ([[Shabbat]] 122a). The Mishna states that if a non-Jew lights a candle for a Jew, the Jew may not benefit from it on [[Shabbat]]. This is codified by the Rambam ([[Shabbat]] 6:2), Tur, and Shulchan Aruch 276:1. </ref><br />
# If the non-Jew does melacha for a Jew, it is forbidden to benefit from it until after the time it would take to perform that melacha after [[Shabbat]]. In this way, one will not benefit from the melacha of the non-Jew. <ref>The Gemara 122a states that if a non-Jew heated up water for Jews, the hot water is forbidden from benefit until after the time it would take to perform that melacha after [[Shabbat]]. Rashi 122a s.v. explains that by waiting until it would have been able to have been heated up after [[Shabbat]], one is avoiding benefitting from the melacha of the non-Jew. This is codified by the Rambam ([[Shabbat]] 6:2) and Shulchan Aruch 326:13.<br />
* The Ran (46a s.v. VeIm) distinguishes between the melacha that a Jew performs on [[Shabbat]] and that of a non-Jew. He writes that if a Jew performs melacha on [[Shabbat]], according to those opinions that it is permitted after [[Shabbat]], it is permitted immediately. If a non-Jew, however, performs melacha on the Jew's behalf, it is forbidden until after the time it would take to perform that task after [[Shabbat]]. He explains that whereas a Jew, whom we do not suspect of violating [[Shabbat]] intentionally, there is a concern that a Jew will become accustomed to the melacha of a non-Jew. </ref><br />
===If done for personal benefit===<br />
# It’s permissible to benefit from the action of a non-Jew which was done for his own benefit and not for a Jew. For example, if a non-Jew turned on the lights in a room for personal benefit, it’s permissible to ask the non-Jew not to turn it off. <Ref>39 Melachos (Rabbi Ribiat; vol 1, pg 67) </ref><br />
# However, it’s forbidden to benefit from an action of a non-Jew where the action was done for a Jew. For example, if a non-Jewish maid boils a pot of hot water for a cup of hot-water, the family members may not benefit from the rest of the hot water in the pot which was probably heated for them. <Ref>39 Melachos (Rabbi Ribiat; vol 1, pg 68) </ref><br />
===What Is Considered Direct Benefit?===<br />
# It’s permitted to hint to a goy not in a commanding way like “it’s too dark in here”, or “I can’t read with this lighting”. One can benefit from the goy’s action only if beforehand one could have read under that light with difficulty (the room was dimly lit). <Ref> Mishna Brurah 307:76, Magen Avraham, and Knesset Hagedolah in name of the Maharmat. Pri Megadim explains that it’s not real benefit since one could have read beforehand anyway and the light is just improved. This is codified in 39 Melachos (Rabbi Ribiat; vol 1 pg 66). </ref><br />
# If a non-Jew turns on a light (on his own initiative) in a room which was totally dark and one was unable to read, it’s nonetheless forbidden for the Jew to benefit from the light that the non-Jew turned on. <Ref>39 Melachos (Rabbi Ribiat; vol 1, pg 65) </ref><br />
# One may benefit from the action of a non-Jew which improved a situation but didn’t altogether make something unusable into something useable. For example, it’s permissible to benefit if a non-Jew tightens a already working but wobbly doorknob, chair, or table. <Ref>39 Melachos (Rabbi Ribiat; vol 1, pg 67) </ref><br />
# If, on [[Shabbat]], a non-Jew cleaned clothes which were soiled or stained (on his own initiative) it’s forbidden to benefit from the cleaned clothing on [[Shabbat]]. <Ref>39 Melachos (Rabbi Ribiat; vol 1, pg 65) </ref><br />
# If, on [[Shabbat]], the fire underneath the blech went out, and the non-Jew relit the fire (on his own initiative) it’s forbidden to benefit from the warmed food on [[Shabbat]]. <Ref>39 Melachos (Rabbi Ribiat; vol 1, pg 65) </ref><br />
# Removing an obstacle or annoyance is not considered causing direct benefit and so it’s permissible to benefit from the action of a non-Jew who turned off a light or an alarm when one wanted to go to sleep. <Ref>39 Melachos (Rabbi Ribiat; vol 1, pg 66) </ref> Additionally it’s permissible to benefit from the act of a non-Jew who turns off the headlights to a car (which were left on). <br />
# One may benefit from the action of a non-Jew which improved a situation but didn’t altogether make something unusable into something useable. For example, it’s permissible to benefit if a non-Jew tightens a already working but wobbly doorknob, chair, or table. <Ref>39 Melachos (Rabbi Ribiat; vol 1, pg 69) </ref><br />
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==Commanding animals to do work==<br />
# Similarly, it’s forbidden to signal to a (trained) animal to a melacha on [[Shabbat]], but it’s permitted to signal before [[Shabbat]] for it to do melacha on [[Shabbat]]. <Ref> Sh”t Or Letzion O”C 1:23 </ref><br />
==Related Pages==<br />
* [[Asking another Jew to work on Shabbat]] ([[Amirah LeYisrael]])<br />
==Sources==<br />
<references/><br />
[[Category:Shabbat]]</div>BinyominZeevhttps://halachipedia.com/index.php?title=Kli_SheMelachto_LeIsser&diff=18958Kli SheMelachto LeIsser2017-02-22T20:21:29Z<p>BinyominZeev: Capitalized</p>
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<div>{{Good}}<br />
==Kli Sh’Melachto LeIssur==<br />
===Definition===<br />
#Items that are primarily used for prohibited activities on [[Shabbat]] is considered [[Kli Sh’Melachto LeIssur]]. <ref>Mishna Brurah 308:10 writes that a kli for which a majority (or more) of it’s uses are forbidden is considered a [[Kli Sh’Melachto LeIssur]]. On the other hand, some opinions (Gedolot Elisha 308:19, see ‘empty [[cooking]] pots’) hold that even if only a minority of the uses of the kli are permitted, the kli is considered Kli Sh’Melachto LeHeter. </ref><br />
# Even if the [[Kli Sh’Melachto LeIssur]] was used for forbidden Melacha during Ben Hashemashot it’s still considered [[Kli Sh’Melachto LeIssur]] and not total [[Muktzeh]]. <Ref>Mishna Brurah 308:11 </ref><br />
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===Rules===<br />
# An item of [[Kli Sh’Melachto LeIssur]] status may be moved either <br />
## to be used for its permitted use or <br />
## because its space is needed. <ref> S”A 308:3 </ref><br />
# It’s forbidden to move a [[Kli Sh’Melachto LeIssur]] for the purposes of the object itself such as to prevent it from getting broken or being stolen. <Ref> S”A 308:3 </ref><br />
# Once the [[Kli Sh’Melachto LeIssur]] is in one’s hand, one may place it wherever he chooses. <Ref> Mishna Brurah 308:13, Tiltulei [[Shabbat]] (pg 234), Yalkut Yosef (Kitzur S”A 308:109) </ref><br />
# If one has intent to pick up the object in order to move it for ‘need of the place’ or for the ‘need of the object’ it’s permissible to pick it up, even if one’s primary intent is really to protect the object from breaking or theft. <Ref>Mishna Brurah 308:16, Shemirat [[Shabbat]] KeHilchata 20:12 </ref><br />
# If a [[Kli Sh’Melachto LeIssur]] is picked up in a permitted way one may move it to any place one wishes. <Ref>Shemirat [[Shabbat]] KeHilchata 20:10 </ref><br />
====For it’s permitted use====<br />
# Many authorities hold that a [[Kli Sh’Melachto LeIssur]] item shouldn’t be used for a permitted use if there’s a permitted item available that serves the same function, yet some argue and one has what to rely on. <Ref> Mishna Brurah 308:12 writes that if there’s another permitted kli available one shouldn’t use the [[Kli Sh’Melachto LeIssur]]. The following achronim bring this Mishna Brurah as halacha: Kaf HaChaim 308:22, Igrot Moshe O”C 5:21(12), Sh”t Shevet HaLevi 1:127(9), and Sh”t Az Nidbaru 8:31,64. However, the Badei HaShulchan 108:14, and Shemirat [[Shabbat]] KeHilchata 20:8 question the Mishna Brurah and leave it unresolved (the Shemirat [[Shabbat]] KeHilchata says it’s preferable to use the other permitted kli). Lastly, the Sh”t Bear Moshe 8:74-5, Daat Torah 308:3, Yalkut Yosef ([[Shabbat]] vol 2 pg 413) and Sh”t [[Tefillah]] LeMoshe 1:17 rule against the Mishna Brurah that even if there’s a permitted item to use, one may use the forbidden one. </ref> <br />
#Some define ‘available’ as within the same room, meaning, that there’s if there’s a Kli Sh’Melachto LeHeter in the same room as a [[Kli Sh’Melachto LeIssur]], one must use the Kli Sh’Melachto LeHeter, however, if the permitted one is in another room, one may use the [[Kli Sh’Melachto LeIssur]]. <Ref> Sefer Tiltulei [[Shabbat]] (pg 38) in the name of Rav Moshe Feinstein. [A similar idea is found in Sh”t Chesev HaEfod 3:80 (quoted by Piskei Teshuvot 308:5) and Shemirat [[Shabbat]] KeHilchata (chapter 20 note 19).]</ref><br />
# It’s permitted to move the [[Kli Sh’Melachto LeIssur]] for a permitted use even if one’s primary intent is to move the object to protect it from breaking. Some limit to where there’s a loss of money. <Ref> Magen Avraham 308:8 and Mishna Brurah 308:16 write that as long as one uses the [[Kli Sh’Melachto LeIssur]] for a permitted use even if one’s primary intent is to move the [[Kli Sh’Melachto LeIssur]] for it’s protection it’s permissible. However, the Aruch HaShulchan 308:14 (quoted as halacha in Tiltulei [[Shabbat]] pg 40) limits this leniency to where there’s a loss of money. </ref><br />
# Permitted purposes include: hammer to crack a nut, using a match to pick one’s teeth, or using a needle to extract a thorn. <Ref>Shemirat [[Shabbat]] KeHilchata 20:8 </ref><br />
# Using something as a paperweight is considered a Tzorech Gufo. <Ref> Tiltulei [[Shabbat]] (pg 50) </ref><br />
# A [[Kli Sh’Melachto LeIssur]] can be moved in order that a Jew use it for a permissible purpose, however, one may not move a [[Kli Sh’Melachto LeIssur]] for a non-Jew. <Ref>Magen Avraham 308:18, Mishna Brurah 308:34 </ref><br />
# It’s permitted to move a [[Kli Sh’Melachto LeIssur]] in order to give it to another person who will use it for a permitted purpose or if one needs to use it in a permissible way for an animal. <Ref>Shemirat [[Shabbat]] KeHilchata 20:9 </ref><br />
# It’s permissible to move a hammer on a table that one needs to spread a tablecloth on. Similarly, a hammer that’s on a tablecloth may be removed in over to remove the tablecloth. <Ref>Shemirat [[Shabbat]] KeHilchata 20:10 </ref><br />
# However, one may not move the hammer on the table simply because it disturbs one’s peace of mind. <Ref>Shemirat [[Shabbat]] KeHilchata 20:10 </ref><br />
<br />
====For it’s space====<br />
# It’s permitted to move a [[Kli Sh’Melachto LeIssur]] if the space it is occupied is needed for some permitted purpose i.e. clearing a chair to sit. <Ref> Sefer Tiltulei [[Shabbat]] (pg 39) in explanation of a need of the space </ref><br />
# It’s permitted to move a [[Kli Sh’Melachto LeIssur]] if the object is in the way of getting something for a permitted purpose i.e. clearing a bookshelf ledge to get a book. <Ref> Shemirat [[Shabbat]] KeHilchata 20:10, Sefer Tiltulei [[Shabbat]] (pg 39) in explanation of a need of the space. </ref><br />
# Many authorities hold that moving a [[Kli Sh’Melachto LeIssur]] to clean up clutter isn’t considered moving an item for its space and therefore it’s forbidden to move a [[Kli Sh’Melachto LeIssur]] item just to declutter. <Ref> Sh”t Igrot Moshe O”C 5:22-31, Shemirat [[Shabbat]] KeHilchata 20:10, Rav Elyashiv in Shalmei Yehuda (pg 11), and Sh”t Az Nidabru all hold that moving an item to clean up clutter isn’t considered moving an item because its space is needed. Similarly, Yalkut Yosef ([[Shabbat]] vol 2 pg 415-6) writes that one should really not move a [[Kli Sh’Melachto LeIssur]] just to clean up for guests unless it’s done with a shinui but concludes that those who lenient have what to rely on. See Sh”t Machazeh Eliyahu 46 who is lenient. </ref> For example, it’s forbidden to move a pen from a table so that the table is clean for kavod [[Shabbat]]. <Ref> Tiltulei [[Shabbat]] (answers of Rav Moshe#6), this is also quoted in Yalkut Yosef ([[Shabbat]] vol 2 pg 416) </ref><br />
# Some authorities hold that a [[Kli Sh’Melachto LeIssur]] item shouldn’t be moved for it’s space if another space is available that serves the same purpose. <Ref> Sh”t Shevet HaLevi 1:127(9) makes no difference between the need for the object and the need for it’s space, in both cases one may only use it if another permitted one isn’t available. Sh”t Az Nidbaru 8:64 agrees but writes that the Mishna Brurah 308:12 didn’t spell this out since it’s obvious that if there’s another space available that’ll serve the same purpose of the space that the [[Kli Sh’Melachto LeIssur]] occupies that the [[Kli Sh’Melachto LeIssur]] shouldn’t be moved. </ref><br />
# If one has a certain insistence on using the space that the [[Kli Sh’Melachto LeIssur]] occupies specifically and not another space that’s available, one may move the [[Kli Sh’Melachto LeIssur]]. <Ref> Sh”t Az Nidbaru 8:64, Yalkut Yosef ([[Shabbat]] vol 2, pg 414-5) </ref><br />
# Some say that it’s permitted to move the [[Kli Sh’Melachto LeIssur]] if it’s space is needed even if one’s primary intent is to move the object to protect it from breaking, while others forbid. <Ref> Sh”t Shevet HaLevi 1:127(6) understood Mishna Brurah 308:16 as saying that it’s permissible to move a [[Kli Sh’Melachto LeIssur]] even if one’s primary intent is to protect it whether it’s a need for the kli itself or a need for it’s space. However, Sh”t Az Nidbaru 8:64 argues that this leniency is only true regarding a need for the kli itself but not when the space is needed (especially if there’s other space available). </ref><br />
====Other reasons to permit====<br />
# Some permit moving a [[Kli Sh’Melachto LeIssur]] in order to protect it so that later on that [[Shabbat]] one will be able to use the [[Kli Sh’Melachto LeIssur]] itself for a permitted purpose. <Ref> Tiltulei [[Shabbat]] (pg 39) quoting Tehilah LeDavid 308:5 </ref><br />
# Many permit moving a [[Kli Sh’Melachto LeIssur]] by asking a non-Jew to move it. <Ref> Mishna Brurah 308:15, Tiltulei [[Shabbat]] (pg 40), however, Yalkut Yosef ([[Shabbat]] vol 2 pg 409) writes that this leniency should only be relied on if there’s a great need or great financial loss. </ref><br />
# Some suggest that by placing a permitted item (e.g. piece of food) on a [[Kli Sh’Melachto LeIssur]], one would be permitted to move the [[Kli Sh’Melachto LeIssur]]. According to Ashekenazim, this leniency isn’t accepted unless there’s a great loss, whereas Sephardim hold that this leniency applies in all cases. <Ref> The Rosh (in his teshuvot#22, quoted by Bet Yosef 308:4) writes that a grinder may be moved if you place any permissible item (like bread) on the grinder and the same is true of a pot. However, the Rashba ([[Shabbat]] 123a) argues that the grinder may only be moved if there’s some of the food that’s normally put in the grinder such as garlic and so too cooked food in a pot. S”A 308:4 seems to rule like the Rosh, however, the achronim including the Taz 308:4 and Mishna Brurah 308:26 argue that one should be strict like the Rashba. Nonetheless, the Yalkut Yosef holds like S”A. </ref><br />
# It’s permissible to ask a non-Jew to move a [[Kli Sh’Melachto LeIssur]] for any need even if it’s just to prevent the object from breaking or being stolen. <Ref>Mishna Brurah 308:15 </ref><br />
# If [[Tefillin]] have fallen or an in a degrading position, or an in danger of falling or coming into a degrading position it’s permissible to move the [[Tefillin]]. <Ref>Shemirat [[Shabbat]] KeHilchata 20:14 </ref><br />
# Some say it’s permissible to move a Kli SheMelachto LeIssur which has a permissible item on top of it from [[Bein HaShemashot]], while others hold that one may only move a [[Muktzeh]] item if the Kli SheMelachto LeIssur is specifically designated to hold that permissible item item. For example, one may move a [[cooking pot]] if there was food in it from before [[Shabbat]]. <Ref>S”A 308:5 writes that it’s permissible if there’s some permissible item on the [[Muktzeh]] from [[Bein HaShemashot]]. However, Mishna Brurah 308:26 writes that this is a dispute in the Rishonim and many achronim hold that the above leniency only applies to moving a corpse, yet all agree that one may only move [[Muktzeh]] if there was the designated permissible item on it from [[Bein HaShemashot]] such as food in a [[cooking pot]]. </ref><br />
<br />
===Examples===<br />
* aquarium <ref> Tiltulei [[Shabbat]] (pg 45 in the note) quotes Rav Moshe Feinstein (based on Mishna Brurah 310:27) as ruling that any case designated to hold a [[Muktzeh]] item, the owner doesn’t want to use container for anything else, and the owner is careful that the case isn’t broken is considered [[Muktzeh Machmat Chisaron Kis]]. Nonetheless, says the Tiltulei [[Shabbat]], since owners wouldn’t mind placing other objects in the aquarium when it’s empty, the aquarium isn’t [[Muktzeh Machmat Chisaron Kis]] but only [[Kli Sh’Melachto LeIssur]] (So it seems from Igrot Moshe 4:46 at the end). </ref><br />
* ash try <ref> Shalmei Yehuda (pg 72,76) quotes Rabbi Binyamin Zilber and Rav Elyashiv who consider an ash try as a [[Kli Sh’Melachto LeIssur]]. Yalkut Yosef ([[Shabbat]] vol 2 pg 468) writes that if the try is also used for leftover food then it’s a Kli Sh’Melachto LeHeter, but if it’s only used for ashes it’s a [[Kli Sh’Melachto LeIssur]] (and there’s what to rely on to consider it a Kli Sh’Melachto LeHeter if it’s empty). </ref><br />
* calculator (off) <ref> See ‘[[Electronics]]’ </ref><br />
* candlesticks <ref> Sefer Tiltulei [[Shabbat]] (pg 48,36 note 2) quotes Rav Moshe Feinstein as saying that candlesticks are [[Kli Sh’Melachto LeIssur]] even if has no permitted purpose it’s still considered a kli. </ref><br />
* cars <ref> Sh”t Igrot Moshe O”C 5:22(11), Shalmei Yehuda (pg 201) </ref><br />
* car keys <ref> Shalmei Yehuda (pg 202) considers car keys to be [[Kli Sh’Melachto LeIssur]], while Tikkunim UMiluim (pg 254) quotes Rav Shlomo Zalman Auerbach as saying it’s severe [[Muktzeh]] if the light will turn on if the door is opened. </ref><br />
* cassette (off) <ref> See ‘[[Electronics]]’ </ref><br />
* cell phone (off) <ref> See ‘[[Electronics]]’ </ref><br />
* cigarettes <Ref>Shemirat [[Shabbat]] KeHilchata 20:16 </ref><br />
* combs <ref> The Weekly Halacha Discussion (vol 2 pg 338), Shemirat [[Shabbat]] KeHilchata 20:16 </ref><br />
* [[cooking]] spoon <ref> Tiltulei [[Shabbat]] (pg 47) writes that a spoon depends on the same criteria as does the pot and so a [[cooking]] spoon is [[Kli Sh’Melachto LeIssur]]. </ref><br />
* crayons <ref> The Weekly Halacha Discussion (vol 2 pg 338) </ref><br />
* drill (off)<ref> See ‘[[Electronics]]’ </ref><br />
* egg-timer <ref> S”A 308:51 writes perhaps a hourglass that works by sand granules falling is considered [[Kli Sh’Melachto LeIssur]] as it’s used to tell time which can be an issue of measuring time on [[Shabbat]]. So explains the Mishna Brurah 308:165-7. The Rama 308:51 comments that the minhag is to be strict on this issue. Therefore, Tiltulei [[Shabbat]] (pg 54) rules that an egg-timer is considered [[Kli Sh’Melachto LeIssur]]. Tiltulei [[Shabbat]] quotes the Meorei Esh by [[Rabbi Shlomo Zalman Auerbach]] who argues that nowadays when people are careful about not wasting a minute, the measuring of time shouldn’t be forbidden as it’s similar to a weekday activity. However, he concludes with the question unresolved. On the other hand, the Shalmei Yehuda (pg 97) writes that an egg-timer is [[Muktzeh Machmat Gufo]] as it has no purpose at all. </ref><br />
* empty wallets <ref> The Weekly Halacha Discussion (vol 2 pg 338) considers it [[Kli Sh’Melachto LeIssur]] just like the Tiltulei [[Shabbat]] (pg 45) rules concerning a change purse.</ref><br />
* empty kettles <ref> The Weekly Halacha Discussion (vol 2 pg 338) considers it’s Kli SheMelachto LeIssur. [This ruling is most similar to empty [[cooking]] pots that are never used for serving which according to all are considered [[Kli Sh’Melachto LeIssur]].] </ref><br />
* empty [[cooking]] pots that are never used for serving food <ref> Yalkut Yosef (Kitzur S”A 308:105) writes that according to all opinions the pot is considered [[Kli Sh’Melachto LeIssur]]. This is also the opinion of Tiltulei [[Shabbat]] (pg 43 note 25(2)). </ref><br />
* fans (on) <ref> Sh”t Igrot Moshe O”C 5:22(22), 3:49, Sh”t Az Nidbaru 8:33, [[Rabbi Ovadyah Yosef]] (Halichot Olam pg 194), and Rav Elyashiv (quoted by Shalmei Yehuda pg 37, 51), however Rav Shlomo Zalman Auerbach in Shalmei Yehuda (pg 51) doesn’t consider a fan [[Muktzeh]] at all. Shemirat [[Shabbat]] KeHilchata 13:35 permits moving the direction of the blades of the fan. Tiltulei [[Shabbat]] (pg 52) quotes Rav Moshe and Rav Shlomo Zalman who permit moving the fan’s direction even to move the breeze away from him. However, Sh”t Bear Moshe 8:31 holds that it’s only permissible to turn the fan blades if one is directing the air towards him, but to direct the blades away from him would be forbidden. </ref><br />
* fireplace accessories (poker, shovel) <ref> Tiltulei [[Shabbat]] (pg 50) </ref><br />
* flashlight (off) <ref> See ‘[[Electronics]]’ </ref><br />
* flour sifter <ref> Tiltulei [[Shabbat]] (pg 47) </ref><br />
* garden hoses <ref> The Weekly Halacha Discussion (vol 2 pg 338) </ref><br />
* grater <ref> Tiltulei [[Shabbat]] (pg 47) quoting Kitzur S”A 88:5</ref><br />
* grinder <ref> Tiltulei [[Shabbat]] (pg 47) quoting Kitzur S”A 88:5</ref><br />
* hammers <ref> The Weekly Halacha Discussion (vol 2 pg 338). Shemirat [[Shabbat]] KeHilchata 20:13 writes that it’s a [[Kli Sh’Melachto LeIssur]] even if it’s brand new. </ref><br />
* hourglass <ref> Tiltulei [[Shabbat]] (pg 54), see ‘egg-timer’ </ref><br />
* iron (off) <ref> See ‘[[Electronics]]’ </ref><br />
* matchsticks <ref>Shemirat [[Shabbat]] KeHilchata 20:13 writes that it’s a [[Kli Sh’Melachto LeIssur]] even if it’s brand new. </ref> <br />
* mops and pails <ref> The Weekly Halacha Discussion (vol 2 pg 338) </ref><br />
* mp3 (off) <ref> See ‘[[Electronics]]’ </ref><br />
* needles (sewing or knitting needles) <ref> S”A 308:11, Mishna Brurah 308:46, Tiltulei [[Shabbat]] (pg 47) </ref><br />
* oil lamp (not burning at onset of [[Shabbat]]) <Ref>Shemirat [[Shabbat]] KeHilchata 20:16 </ref><br />
* pens <ref> Sh”t Igrot Moshe O”C 5:22(32), Rav Elyashiv in Shalmei Yehuda (pg 197), Yalkut Yosef ([[Shabbat]] vol 2 pg 405), Shemirat [[Shabbat]] KeHilchata pg 20:1 ans 5 </ref><br />
* pencil sharpeners <ref> The Weekly Halacha Discussion (vol 2 pg 338) </ref><br />
* pot covers <ref> Brit Olam ([[Kli Sh’Melachto LeIssur]] #4), Shalmei Yehuda (pg 98), Tiltulei [[Shabbat]] (pg 47), Minchat [[Shabbat]] 88:22(4), Yalkut Yosef ([[Shabbat]] Vol 2 pg 406) </ref><br />
* potato peelers <ref> The Weekly Halacha Discussion (vol 2 pg 338) </ref><br />
* pocketbook (empty) <ref> see ‘purse’ </ref><br />
* purse (empty) <ref> Mishna Brurah 310:27 brings a dispute between the Magen Avraham who says that a change purse that’s designated for holding money is [[Muktzeh Machmat Chisaron Kis]] even if it’s now empty, while the Eliyah Rabba holds that as long as a person wouldn’t mind placing another object in the purse it’s only considered [[Kli Sh’Melachto LeIssur]] when empty. The Mishna Brurah and Sefer Tiltulei [[Shabbat]] (pg 45) side with the Eliyah Rabba. </ref><br />
* pyrex ware <ref> See ‘[[cooking]] pots’ where the guidelines are set. Tiltulei [[Shabbat]] (pg 46) writes that the status of each item must be determined individually. </ref><br />
* radio (off) <ref> See ‘[[Electronics]]’ </ref><br />
* rolling pin <ref> Tiltulei [[Shabbat]] (pg 47), The Weekly Halacha Discussion (vol 2 pg 338) </ref><br />
* rulers <ref> Tiltulei [[Shabbat]] (pg 49) includes postage scales, food scales, and bathroom scales in the category of [[Kli Sh’Melachto LeIssur]] since it’s forbidden to weigh an object on [[Shabbat]]. So writes the Weekly Halacha Discussion (vol 2 pg 338) and Shemirat [[Shabbat]] KeHilchata 20:16. </ref><br />
* rowboat and oars <ref> Sefer Tiltulei [[Shabbat]] (pg 29) </ref><br />
* scales <ref> Tiltulei [[Shabbat]] (pg 49), The Weekly Halacha Discussion (vol 2 pg 338) </ref><br />
* scrabble <ref> Sefer Tiltulei [[Shabbat]] (pg 24) considers it keli sh’melachto le’issur since it’s a game which involves writing down the score. </ref><br />
* scissors <ref> The Weekly Halacha Discussion (vol 2 pg 338). Shemirat [[Shabbat]] KeHilchata 20:13 writes that it’s a [[Kli Sh’Melachto LeIssur]] even if it’s brand new. </ref><br />
* screwdrivers <ref> The Weekly Halacha Discussion (vol 2 pg 338) </ref><br />
* [[shofar]] <Ref>Rama 308:4, Mishna Brurah 308:25 write that a shofer is [[Kli Sh’Melachto LeIssur]] but Shalmei Yehuda (pg 32) quoting Rav Elyashiv and Shemirat [[Shabbat]] KeHilchata (pg 361) quoting Rav Shlomo Zalman Auerbach note that for most people the [[shofar]] is expensive and wouldn’t be used for anything else and so should be [[Muktzeh Machmat Chisaron Kis]]. </ref> <br />
* soap <Ref>Shemirat [[Shabbat]] KeHilchata 20:16 </ref><br />
* staplers <ref> The Weekly Halacha Discussion (vol 2 pg 338) </ref><br />
* strainer <ref> Tiltulei [[Shabbat]] (pg 47) quoting Kitzur S”A 88:5</ref><br />
* store catalogs <ref> Sh”t Igrot Moshe O”C 5:22(19) </ref><br />
* sundial <ref> Tiltulei [[Shabbat]] (pg 54) see ‘egg-timer’ </ref><br />
* tape-measure <ref> Tiltulei [[Shabbat]] (pg 48) </ref><br />
* tape recorder (off) <ref>See ‘[[Electronics]]’ </ref><br />
* [[Tefillin]] - see [[Kli_SheKol_Melachto_LeIssur#cite_ref-8|Tefillin on Kli SheKol Melachto LeIssur]]<br />
* telephone books <ref> Shemirat [[Shabbat]] KeHilchata (20:17, pg 239), Rav Yisroel Pinchas Bodner in “Halachos of Muktza” (pg. 139, note 13) adds that Rav Moshe Feinstein agrees. </ref><br />
* thermometer <ref> Shemirat [[Shabbat]] KeHilchata 40:3, Tiltulei [[Shabbat]] (pg 49) </ref><br />
* toaster (off)<ref> See ‘[[Electronics]]’ </ref><br />
* tricycles <ref> Sefer Tiltulei [[Shabbat]] (pg 24) in name of Rav Moshe Feinstein since they are designated for children’s use. </ref><br />
* vacuum cleaner (off)<ref> See ‘[[Electronics]]’ </ref><br />
* washing powder <Ref>Shemirat [[Shabbat]] KeHilchata 20:16 </ref><br />
* whistles <ref> The Weekly Halacha Discussion (vol 2 pg 338) </ref><br />
* yard stick <ref> Tiltulei [[Shabbat]] (pg 48) </ref><br />
<br />
===Disputed Examples===<br />
## empty [[cooking]] pots that are sometimes used for serving food, fruit, or water <ref> The Rosh (in his teshuvot#22, quoted by Bet Yosef 308:4) writes that a grinder may be moved if you place any permissible item (like bread) on the grinder and the same is true of a pot. However, the Rashba ([[Shabbat]] 123a) argues that the grinder may only be moved if there’s some of the food that’s normally put in the grinder such as garlic and so too cooked food in a pot. S”A 308:4 seems to rule like the Rosh, however, many achronim (Mishna Brurah 308:26) argue that one should be strict like the Rashba. From both of the above opinions, many achronim argue that an empty pot is [[Kli Sh’Melachto LeIssur]] even if the pot is sometimes used to serve the food but primarily is used to cook. [The Gedolot Elisha (308:19) rejects this proof by explaining that really the grinder is [[Muktzeh]] as it’s only purpose is a prohibited activity and so it’s only permitted if it has a piece of the food that’s normally in it such as garlic. However, a pot has both a prohibited ([[cooking]]) and permitted (serving) purpose. The comparison of the above Rishonim from the grinder to the pot was only to explain what’s normally associated with each vessel.] These achronim (who are strict regarding an empty pot) include: Pri Megadim (M”Z beginning of 308), Ashel Avraham 308:9, 279:2, Mishna Brurah 308:20, 26, Chazon Ish 47:11, Derech HaChaim ([[Muktzeh]]#13; Rabbi Yacov MeLisa, author of the Netivot), Sefer Tiltulei [[Shabbat]] (pg 46), Shemirat [[Shabbat]] KeHilchata 20:15, Rabbi Binyamin Zilber (Sh”t Az Nidabru 9:20, pg 58), Rav Wosner in Sh”t Shevet HaLevi 1:127(3) and Shalmei Yehuda (pg 98). <br></br> On the other hand, some authorities are lenient including the Chaye Adam 66:3 and Kitzur S”A 88:8. Gedolot Elisha (308:19) agrees that many are strict in this regard and consider it a [[Kli Sh’Melachto LeIssur]] but concludes that the minhag of Baghdad is to be lenient to treat a empty pot as a Kli Sh’Melachto LeHeter and there is what to rely on. So writes Yalkut Yosef (Kitzur S”A 308:105). </ref><br />
<br />
==Sources==<br />
<references/><br />
[[Category:Shabbat]]<br />
[[Category:Muktzeh]]</div>BinyominZeevhttps://halachipedia.com/index.php?title=Bosis&diff=18957Bosis2017-02-22T20:16:33Z<p>BinyominZeev: Capitalized</p>
<hr />
<div>==What is a Bosis?==<br />
# An object upon which [[Muktzeh]] was left intentionally from before [[Shabbat]] and one intended that it stay there as [[Shabbat]] entered (during [[Bein HaShemashot]]), the object becomes a Bosis. <ref>Kitzur Shulchan Aruch 89:1</ref><br />
# One may not move a Bosis on [[Shabbat]] even if one needs its place or to use it for a permitted use. <ref>Kitzur Shulchan Aruch 89:1</ref><br />
# If money or any other [[muktzeh]] item was left unintentionally on a table, one may learn on the table on [[Shabbat]] if it isn’t certain that learning there will cause the money to move. <Ref> The Mishnah ([[Shabbat]] 142b) states that if one wants to move a barrel on [[Shabbat]] and a rock was left on top of the barrel from before [[Shabbat]], he may tilt the barrel so that the rock falls off and then move the barrel. The Gemara limits this to a case in which the rock was left unintentionally; however, if the rock was left on top of the barrel intentionally, one may not move the barrel at all, as it is considered a bosis for [[muktzeh]], serving as a support of the [[muktzeh]] item. The Mishnah explains if one isn’t able to tilt off the rock, such as if there’s a fear of it breaking other barrels nearby when it is tilting off, one may move the barrel with the rock on top until one reaches a places where one can safely remove the rock. The Rambam ([[Shabbat]] 25:17), Tur, and S”A 309:4 codify this as Halacha. <br />
* The Maharil ([[Shabbat]] n. 28) writes that one may learn on a table on which money was left because it isn’t a psik reisha that the coins will move. Olat [[Shabbat]] 309:2, Ba’eir Heiteiv 309:3, and Kaf HaChaim 309:11 codify this statement. Migdanot Eliyahu 2:69 infers that the case is where the coins didn’t make the table a bosis; otherwise, the Maharil should have been concerned with moving the table and not just the coins. Accordingly, Mishna Brurah (309:15 and Shaar HaTziyun 309:19) explains that had it been a psik reisha that one will move the coins, he would have to tilt off the money unless tilting it off would cause a loss (as in S”A 309:4). Additionally, he adds that the Maharil assumes that a psik reisha of a d’rabanan prohibition is forbidden, unlike the Trumat HaDeshen (see Magen Avraham 314:5).<br />
</ref><br />
# If one realizes that he left money in his pocket on [[Shabbat]], one may shake out the money and then wear the clothing. However, if one already is wearing the clothing, he may continue wearing it until he reaches a place where he can shake out the money. <Ref> The Beit Yosef 309:5 writes that if one forgets money in a pocket which is sewn onto the clothing at the top of the pocket and not along its entire side, the clothing does not become a bosis, as the money isn’t on top of the primary part of the clothing. Nonetheless, adds the Beit Yosef, it is forbidden to wear the clothing because of a prohibition that one may carry it on [[Shabbat]]. Rama 310:8 agrees. <br />
* Magen Avraham 310:7 elaborates that regarding a pocket which is sewn only at its top to the clothing, one does not even have to shake out the money before moving it, since it was left there unintentionally and the money is not on the primary part of the clothing. If the pocket was sewn along the entire length onto the clothing, however, the money would need to be shaken out. Mishna Brurah 310:29 writes that if the money was left there intentionally, one shouldn’t put his hands in the pocket because the pocket itself certainly is a bosis. Rabbi Yisrael Bodner (Tiltulei [[Shabbat]] p. 94) writes that the common pants pockets are sewn only at the top of the pocket, whereas shirt pockets are sewn along their entire length. He notes that in either case, if one wants to wear the clothing he must shake out the money. <br />
* Shemirat [[Shabbat]] KeHilchata 20:75 writes that if one realizes that one forgot money in his pocket only after he already is wearing the clothing and would be embarrassed to remove the clothing in order to shake out the [[muktzeh]], he may continue to wear the clothing until he reaches a place where he can shake out the [[muktzeh]].<br />
* The Chayei Adam 67:10 writes that if only a few insignificant coins were left in the pocket, they are nullified to the clothing because a person wouldn’t nullify the use of his clothing because of a few coins. Mishna Brurah 310:31 agrees. </ref><br />
# If raw meat or another [[muktzeh]] item was left on the door of one’s freezer, the door does not become a bosis. <Ref> The Gemara ([[Shabbat]] 120b) records the opinion of Rav, who forbade opening or closing a door with an oil candle built in. Tosfot (s.v. Pote’ach) explain that when the door is moved, the oil in the candle is distanced or brought closer to the wick, thereby violating Mechabeh or Mav’ir. Tosfot ask why the Gemara didn’t forbid it because the door is bosis. Their first answer is that the door can’t become a bosis, as it is nullified to the house and not to the candle. Mordechai (Siman 400) agrees. <br />
* Although the Bei’ur Halacha s.v. Af notes that the Yerushalmi considers the door a bosis unless the candle was left there unintentionally, he suggests that the Yerushalmi is in disagreement with the Bavli. Mishna Brurah 277:4 and Kaf HaChaim 227:11 quote the Mordechai as halacha. Thus, Shemirat [[Shabbat]] Kehilchata 20:77 writes that if [[muktzeh]] is left hanging on a house or cabinet door, the door does not become a bosis. Rabbi Hershel Schachter (Halachipedia Article 5773 #22) said that the same would apply to frozen raw meat or other [[muktzeh]] items on the door of his freezer, and the door does not become a bosis.</ref><br />
# A basket of fruit with a rock in it shouldn’t be moved without shaking out the rock or at least spilling out everything and returning the fruit without the rock. However, if spilling/shaking out the basket will ruin the fruit one may move the basket as a whole. <Ref>S”A 309:3, Mishna Brurah 309:10 </ref><br />
# A purse which is made to hold money if there’s no money inside is considered a [[Kli Sh’Melachto LeIssur]] and so if there’s a key inside one may open it to take out the key. <Ref>Shemirat [[Shabbat]] KeHilchata 20:16 </ref><br />
==A bosis with both Muktzeh and non-Muktzeh==<br />
# A vessel which has on it both a [[muktzeh]] item and a non-[[muktzeh]] item is non-[[muktzeh]] if the non-[[muktzeh]] item is more impotant than the [[muktzeh]] item, however, if the [[muktzeh]] item is more important, then the vessel is [[muktzeh]]. <ref> The Shulchan Aruch 310:8 writes that an object which has on it both a mutkzah item and a non-[[Muktzeh]] item is permissible to move if the non-[[Muktzeh]] item is more important (חשוב). </ref><br />
# What is considered more important depends on the owner. <ref> Mishna Brurah 310:33 writes that it only depends on the intent of the owner and not the general convention of most people. </ref><br />
# Generally the more valuable item is the one which is considered more important. However, many opinions hold that if an non-[[muktzah]] object is needed for that [[Shabbat]] it is considered more important. <ref><br />
Halachos of [[Muktzah]] (by Rabbi Bodner, pg 309, answers of Rav Moshe Feinstein #31, to see it inside [http://books.google.com/books?id=bAevcHQwPbsC&printsec=frontcover&dq=laws+of+muktzah&hl=en&ei=XMMATvnWDauu0AHRjonMDg&sa=X&oi=book_result&ct=result&resnum=2&ved=0CC4Q6AEwAQ#v=onepage&q&f=false click here]) writes that if a siddur and money are on a vessel the siddur is considered more important, and so too if one has glasses which one needs immediately and a lot of money, the glasses are more important unless one has other glasses in which case the money is more important. Lastly if a loaf of [[challah]] and money are on a vessel the [[challah]] is more important since you’re going to need it on [[Shabbat]]. This is also the opinion of the Shemirat [[Shabbat]] KeHilchata 20:61 in name of Rav Shlomo Zalman that anything which is needed for that [[Shabbat]] such as [[challah]] or something else of value. [See also Chaye Adam ([[Shabbat]] 66:4) and Magen Avraham 279:5 who seem to hold of this.] </ref><br />
==Sources==<br />
<references/><br />
[[Category:Shabbat]]<br />
[[Category:Muktzeh]]</div>BinyominZeevhttps://halachipedia.com/index.php?title=General_Laws_of_Muktzeh&diff=18956General Laws of Muktzeh2017-02-22T14:46:59Z<p>BinyominZeev: linkified</p>
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<div>{{Good}}<br />
==Reasons for Muktzeh==<br />
There are a number of reasons why the Rabbis forbad moving certain items on [[Shabbat]]. <br />
# The rabbis understood that just like the prophets forbad speaking on Shabbat just like one speaks during the week ([[Dabber Dvar]]) and they forbad walking just like one walks during the week (MeAsot Derachecha), so too the items a person moves on Shabbat should different from what he moves during the week. Considering that a person can't do any melacha, he might begin to move all sorts of items around the house in an effort to organize or clean. If one does such, one will have violated the Torah's commandment to rest. <br />
# The rabbis prohibited moving items lest one come to use them for a prohibited use on Shabbat. <br />
# The rabbis felt that some people don't do any particular work during the week. If such people were able to speak, walk, and move items just like they do during the week, the "resting of Shabbat" wouldn't be distinguishable from one's rest the other days of the week. <br />
# The rabbis were concerned that if one were to move any item one would come to carry outdoors.<Ref>Rambam and Raavad ([[Shabbat]] 24:12), Bet Yosef (Intro to 308), Mishna Brurah (Intro to 308), Yalkut Yosef ([[Shabbat]] v. 2, p. 304) </ref><br />
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==Ways of moving Muktzeh==<br />
# If a [[Muktzeh]] item is on top of a non-[[Muktzeh]] item, it is permitted to move the [[Muktzeh]] indirectly if one’s intent is to use the non-[[Muktzeh]] item but not if one’s intent is to move the [[Muktzeh]]. This assumes that the non-[[Muktzeh]] item isn’t a [[Bosis]] and one can’t remove the [[Muktzeh]] by tilting. <Ref> In the Gemara ([[Shabbat]] 123a) Rav Nachman states that indirect movement of [[Muktzeh]] is permitted. On the other hand, the Gemara (43b) earlier states that everyone agrees indirect movement of [[Muktzeh]] is forbidden. Tosfot (43b s.v. DeKuleh) answer that indirect movement of [[Muktzeh]] is permitted if one’s purpose is to move the permitted item and a [[Muktzeh]] item is drawn along, but if one’s intent is to move the [[Muktzeh]] item, one may not do so even indirectly. The Rif 20b, Rambam ([[Shabbat]] 25:14), and Rosh 3:19 agree to this resolution. Tur and S”A 311:8 codify this as halacha. <br />
* The Chazon Ish 47:12-14 explains that if one is moving a [[Muktzeh]] item and a non-[[Muktzeh]] item for the sake of the [[Muktzeh]], it is considered as though one is moving [[Muktzeh]], but if one is moving it for the sake of the non-[[Muktzeh]] item, it is considered as though one is moving only the non-[[Muktzeh]]. Accordingly, the Chazon Ish writes that he doesn’t understand the Taz 308:18 and Mishna Brurah 308:115, who write that one may push peels or bones that are totally inedible off the table using a knife if one needs the area where these peels and bones are located since one is moving [[Muktzeh]] indirectly for a permitted need. The Chazon Ish argues that since one is primarily focused on moving the [[Muktzeh]], it is forbidden even if it is done indirectly. <br />
* Rabbi Mordechai Willig (Am Mordechai p. 104-6) explains that the Mishna Brurah and others hold that it is permitted to move [[Muktzeh]] indirectly for a permitted use on [[Shabbat]] as Chazal were lenient with regards to moving [[Muktzeh]] indirectly for a permitted purpose. He explains that this leniency may be due to the fact that [[Muktzeh]] is based on the prohibition to carry on [[Shabbat]]. Even if one carried [[Muktzeh]] for a permitted purpose and not for the [[Muktzeh]] itself, it would be Melacha Sheino Tzaricha LeGufo and not a biblical prohibition. However, Chazal only permitted moving [[Muktzeh]] for a permitted use if done indirectly or in an abnormal manner because of a Lo Plug. Shemirat [[Shabbat]] Kehilchata 22:38 agrees with the Mishna Brurah.<br />
* Based on S”A 309:3-4, Rabbi Simcha Bunim Cohen (Muktzeh, A Practical Guide p. 35-8) notes that one may not indirectly move a non-[[Muktzeh]] item if it was a Bosis. Additionally, if one can remove the [[Muktzeh]] item by tilting, one may not move it indirectly.</ref><br />
# It is permitted to move a [[Muktzeh]] item with one’s body. <Ref> The Mishnah ([[Shabbat]] 141a) states that one may push [[Muktzeh]] straw off of his bed with his body but not with his hands. The Gemara explains that this is based on the principle that indirect movement of [[Muktzeh]] is permitted. Based on the distinction of Tosfot (see note 1), Rabbeinu Yonah (cited by the Rosh 3:19) asks why indirect movement of [[Muktzeh]] is permitted if one’s intent is to move the [[Muktzeh]] item. The Rosh answers that moving [[Muktzeh]] with one’s body is permitted even if one’s intent is to move [[Muktzeh]], whereas direct movement of a non-[[Muktzeh]] item which in turn moves a [[Muktzeh]] item is permitted only if one’s intent is for the non-[[Muktzeh]] item. Tur and S”A 311:8 codify this as halacha. <br />
* The Mishna Brurah 311:30 writes that it is permitted to move [[Muktzeh]] with any part of one’s body other than his hands. For example, in 308:13 and 30 he writes that one may move [[Muktzeh]] with one’s foot. Shemirat [[Shabbat]] Kehilchata 22:36 agrees. See Chazon Ish 47:12, who argues that the Rosh merely meant that one may lie down on straw even if it moves since its not evident that one is moving [[Muktzeh]]. One may not, however, move [[Muktzeh]] with one’s body if his primary intent is to move [[Muktzeh]]. See Rabbi Mordechai Willig (Am Mordechai p. 105-6) who connects this to the above dispute. </ref><br />
# It’s permissible to blow on [[Muktzeh]] to make it move if it’s for a permissible purpose. <Ref>S”A 308:43 and Rama 308:3 consider blowing on [[Muktzeh]] as indirect movement which can be moved for a permissible purpose. </ref><br />
# Additionally, it’s permissible to cover a [[Muktzeh]] item with a vessel even if the vessel will touch the [[Muktzeh]] as long as placing the cover on the [[Muktzeh]] will not move it. <ref>Mishna Brurah 308:22 rules like the Gra unlike the Magen Avraham (which was brought as a dispute in Mishna Brurah 308:17). </ref><br />
# It’s permissible to sit on [[Muktzeh]] unless there’s no need in which case one shouldn’t. <Ref>Ran on Rif (Shabbat 46b), Mishna Brurah 308:82 </ref><br />
===Touching Muktzeh===<br />
# It is permitted to touch [[Muktzeh]] if it does not move. Some say that one may not touch [[Muktzeh]] if one’s intent is to serve the [[Muktzeh]] item. <Ref> The Yerushalmi (Beitzah 5:1) states that one may place a vessel over an egg that was laid on [[Shabbat]] as long as the vessel doesn’t touch the egg. The [[Maggid]] Mishneh ([[Shabbat]] 25:23) wonders why there should be a prohibition even if the vessel touches the egg – after all, Chazal forbade only moving [[Muktzeh]]. He answers that since an egg is round, touching it automatically will make it move. The Trumat HaDeshen (67) based on Tosfot (see note 1) argues that covering [[Muktzeh]] for its protection is forbidden since one’s entire intent is for the [[Muktzeh]]. <br />
* S”A 308:42 and Rama 308:3 write simply that it is permitted to touch [[Muktzeh]] and don’t add the Trumat HaDeshen’s condition. Magen Avraham 310:3 rules in favor of the Trumat HaDeshen, while the Gr”a (Beiur HaGra 310:6) rules like the [[Maggid]] Mishneh. The Mishna Brurah 310:22 and Shemirat [[Shabbat]] Kehilchata 22:33 agree with the Gr”a. </ref><br />
# It’s permissible to remove a permissible item that’s sitting on top of a [[Muktzeh]] item. <Ref>Rama 308:3 </ref><br />
===Muktzeh that’s in already in one’s hands===<br />
# If one has picked up a [[Kli Sh’Melachto LeIssur]] in one’s hands in a permissible fashion then it’s permissible to place it anywhere one likes. However, if one picked it up in a forbidden way or one has a absolute [[Muktzeh]] item in one’s hand, then one should drop it. <ref>Mishna Brurah 308:13 </ref><br />
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==Unpleasant situations==<br />
# Anything which is disgusting such as feces, a dead mouse, and the like are [[Muktzeh]]. <Ref>Mishna Brurah 308:136 </ref> However, they may be moved (to a garbage) out of a place which are used frequently such as places in one’s house which are used, or path in front of one’s house. <Ref>S”A 308:34, Mishna Brurah 308:130, 131 </ref><br />
# A disgusting item may not be returned to the house. <Ref>S”A 308:35 </ref><br />
# Something which is disgusting in a place that’s not used frequently may not be moved and in cases of loss one may sit in that place so that it’ll be disgusting and will require one to remove it. <Ref>S”A 308:34 and 37, Mishna Brurah 308:131. </ref><br />
# Something which is not so disgusting but unpleasant such as having a bad smell is not [[Muktzeh]]. <Ref> S”A 310:1, Mishna Brurah 310:1 </ref><br />
# In the first place, one may not make a situation which is disgusting which will need to be removed, however after the fact, the disgusting item may be removed. <Ref>S”A 308:36 writes that one should make a disgusting object in order to remove it from the house, and Mishna Brurah 308:139 explains that one shouldn’t make a disgusting item (which will need to be removed) irrelevant of one’s intent. </ref><br />
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==Sources==<br />
<references/><br />
[[Category:Shabbat]]<br />
[[Category:Muktzeh]]</div>BinyominZeevhttps://halachipedia.com/index.php?title=Vayetzei&diff=18838Vayetzei2016-12-07T22:37:01Z<p>BinyominZeev: /* Chapter 31 */</p>
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<div>== Chapter 29 ==<br />
<br />
* '''1:''' Why did Yaakov cried in an especially loud voice (''vayisa et kolo'') after he kissed Rochel? ''(Ben Ish Chai)''<br />
* '''35:''' Why are all the Jews named after Yehudah? ''(Chidushei HaRim)''<br />
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== Chapter 30 ==<br />
<br />
* '''18:''' Why is the name "Yissachar" written with two ''sin'' letters and how is it pronounced? ''(Daat Zekeinim, Chatam Sofer)''</div>BinyominZeevhttps://halachipedia.com/index.php?title=Vayetzei&diff=18837Vayetzei2016-12-07T22:29:38Z<p>BinyominZeev: </p>
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<div>== Chapter 29 ==<br />
<br />
* '''1:''' Why did Yaakov cried in an especially loud voice (''vayisa et kolo'') after he kissed Rochel? ''(Ben Ish Chai)''<br />
* '''35:''' Why are all the Jews named after Yehudah? ''(Chidushei HaRim)''<br />
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== Chapter 30 ==<br />
<br />
* '''18:''' Why is the name "Yissachar" written with two ''sin'' letters and how is it pronounced? ''(Daat Zekeinim, Chatam Sofer)''<br />
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== Chapter 31 ==<br />
<br />
* '''2:''' What is the difference between the reaction of Lavan (his face changed) and his sons (they spoke about Yakov getting too rich)? ''(Akeidas Yitzchak)''</div>BinyominZeevhttps://halachipedia.com/index.php?title=Vayetzei&diff=18836Vayetzei2016-12-07T22:23:40Z<p>BinyominZeev: </p>
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<div>== Chapter 29 ==<br />
<br />
* '''1:''' Why did Yaakov cried in an especially loud voice (''vayisa et kolo'') after he kissed Rochel? ''(Ben Ish Chai)''<br />
* '''35:''' Why are all the Jews named after Yehudah? ''(Chidushei HaRim)''<br />
<br />
== Chapter 30 ==<br />
<br />
* '''18:''' Why is the name "Yissachar" written with two ''sin'' letters and how is it pronounced? ''(Daat Zekeinim, Chatam Sofer)''</div>BinyominZeevhttps://halachipedia.com/index.php?title=Vayetzei&diff=18835Vayetzei2016-12-06T22:00:57Z<p>BinyominZeev: </p>
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<div>== Chapter 29 ==<br />
<br />
* '''1:''' Why did Yaakov cried in an especially loud voice (''vayisa et kolo'') after he kissed Rochel? ''(Ben Ish Chai)''<br />
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== Chapter 30 ==<br />
<br />
* '''18:''' Why is the name "Yissachar" written with two ''sin'' letters and how is it pronounced? ''(Daat Zekeinim, Chatam Sofer)''</div>BinyominZeevhttps://halachipedia.com/index.php?title=Vayetzei&diff=18834Vayetzei2016-12-06T21:55:44Z<p>BinyominZeev: </p>
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<div>== Chapter 30 ==<br />
<br />
* '''18:''' Why is the name "Yissachar" written with two ''sin'' letters and how is it pronounced? ''(Daat Zekeinim, Chatam Sofer)''</div>BinyominZeevhttps://halachipedia.com/index.php?title=Toldot&diff=18832Toldot2016-12-06T13:10:41Z<p>BinyominZeev: Created page with "== Chapter 25 == * '''28:''' Why are different tenses are used regarding the love of Eisav and the love of Yaakov? ''(Kli Yakar)''"</p>
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<div>== Chapter 25 ==<br />
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* '''28:''' Why are different tenses are used regarding the love of Eisav and the love of Yaakov? ''(Kli Yakar)''</div>BinyominZeevhttps://halachipedia.com/index.php?title=Vayetzei&diff=18831Vayetzei2016-12-06T13:10:18Z<p>BinyominZeev: Blanked the page</p>
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<div></div>BinyominZeevhttps://halachipedia.com/index.php?title=Vayetzei&diff=18830Vayetzei2016-12-06T13:09:44Z<p>BinyominZeev: Created page with "== Chapter 25 == * '''28:''' Why are different tenses are used regarding the love of Eisav and the love of Yaakov? ''(Kli Yakar)''"</p>
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<div>== Chapter 25 ==<br />
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* '''28:''' Why are different tenses are used regarding the love of Eisav and the love of Yaakov? ''(Kli Yakar)''</div>BinyominZeevhttps://halachipedia.com/index.php?title=Parshapedia&diff=18829Parshapedia2016-12-06T10:44:49Z<p>BinyominZeev: created</p>
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<div>'''Parshapedia''' is a collection of the questions asked on the weekly Torah portion by various commentaries. The purpose is to have an extensive list from which it is possible to see various types of questions on the same verses and various approaches.<br />
<br />
== Bereshit ==<br />
<br />
* [[Bereshit]]<br />
* [[Noach]]<br />
* [[Lech lecha]]<br />
* [[Vayera]]<br />
* [[Chayei Sara]]<br />
* [[Toldot]]<br />
* [[Vayetzei]]<br />
* [[Vayishlach]]<br />
* [[Vayeshev]]<br />
* [[Miketz]]<br />
* [[Vayigash]]<br />
* [[Vayechi]]<br />
<br />
== Shemot ==<br />
<br />
* [[Shemot]]<br />
* [[Vaera]]<br />
* [[Bo]]<br />
* [[Beshalach]]<br />
* [[Yitro]]<br />
* [[Mishpatim]]<br />
* [[Terumah]]<br />
* [[Tetzaveh]]<br />
* [[Ki Tisa]]<br />
* [[Vayakhel]]<br />
* [[Pekudei]]<br />
<br />
== Vayikra ==<br />
<br />
* [[Vayikra]]<br />
* [[Tzav]]<br />
* [[Shmini]]<br />
* [[Tazria]]<br />
* [[Metzora]]<br />
* [[Achrei Mot]]<br />
* [[Kedoshim]]<br />
* [[Emor]]<br />
* [[Behar]]<br />
* [[Bechukotai]] <br />
<br />
== Bamidbar ==<br />
<br />
* [[Bamidbar]]<br />
* [[Nasso]]<br />
* [[Beha'alotcha]]<br />
* [[Sh'lach]]<br />
* [[Korach]]<br />
* [[Chukat]]<br />
* [[Balak]]<br />
* [[Pinchas]]<br />
* [[Matot]]<br />
* [[Masei]]<br />
<br />
== Devarim ==<br />
<br />
* [[Devarim]]<br />
* [[Vaetchanan]]<br />
* [[Eikev]]<br />
* [[Re'eh]]<br />
* [[Shoftim]]<br />
* [[Ki Teitzei]]<br />
* [[Ki Tavo]]<br />
* [[Nitzavim]]<br />
* [[Vayeilech]]<br />
* [[Ha'Azinu]]<br />
* [[Vezot Haberakhah]]</div>BinyominZeev