https://halachipedia.com/api.php?action=feedcontributions&user=Ezrrd&feedformat=atomHalachipedia - User contributions [en]2024-03-29T15:12:38ZUser contributionsMediaWiki 1.39.3https://halachipedia.com/index.php?title=Pat_Akum&diff=24638Pat Akum2020-01-19T21:27:19Z<p>Ezrrd: Corrected Kaf Hachaim's opinion in footnote.</p>
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==Background: The Gezairah==<br />
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#The Chachomim enacted a gezairah forbidding bread that was baked by a non-Jew<ref>Mishnah Avodah Zarah 2:6. It's clear from the Gemara Meseches Avodah Zarah 35b that this prohibition is mi'derabanan. This prohibition is independent from that of bishul akum; see Ramban Avodah Zarah 35b "ve'hapas" regarding which gezairah was made first. Ramban ibid. also notes that there are more leniencies for pas akum than for bishul akum, because everyone needs bread to live. The Aruch Hashulchan 113:2 suggests that since bishul akum was also prohibited because of the possibility of the non-Jew mixing in non-kosher besides for the fear of intermarriage, we are more strict regarding bishul akum than pas akum.</ref> so as to avoid intermingling with them too much, which could lead to intermarriage<ref>cf. Rashi Avodah Zarah 35b "shelakos" and Rambam Peirush Hamishnah Avodah Zarah 2:6. However, from the Gemara on daf 17b and 36b it seems like the real concern was actually idolatry, cf. Chelkas Binyamin Biurim on page 4. Ramban Avodah Zarah 35b, Rabbeinu Yonah ad. loc., and Shach Y.D. 112:3 note that there is no reason to be concerned for other issues of kashrus. It should be pointed out though that today one still cannot buy bread without a hechsher, see Iggros Moshe Y.D. 2:33</ref>. However, the bread of a non-Jew is prohibited even if there's no possibility of intermarriage,<ref>Such as if the non-Jewish baker was a priest who wouldn't have any daughters. Rama Y.D. 112:1 quoting the Rashba.</ref> and doesn't depend on whether or not the non-Jew is an idolater.<ref>Pri Megadim Sifsei Daas 112:2 writes that obviously bread of a Muslim is forbidden just like bread of a Christian because of the concern of intermarriage. Darchei Teshuva 112:4, Pri Tohar 112:3, and Rav Ovadia Yosef in Halichot Olam v. 7 p. 91 agree. See Mateh Yonatan 112:1 who is lenient.</ref><br />
#It is permitted to derive benefit from bread baked by a non-Jew without eating it.<ref>Mishnah Avodah Zarah 2:3-6</ref><br />
#While the Bavli's conclusion is somewhat ambiguous, most Rishonim understand that the prohibition of eating pas akum was revoked to some degree.<ref>Ritva Avodah Zarah 35b quotes from R. Meir Halevi who believed that the prohibition was not revoked at all, but the Ritva himself, his teachers, Tosfos, Rash miShantz, Rabbeinu Yonah, Ramban, Ra"ah, Rashba, Ran, Nimukei Yosef, and the Rosh in their comments to the aforementioned Gemara all beleive that the decree was limited by later Chachamim. See below regarding the opinion of the Rambam and Shulchan Aruch.</ref> According to some<ref>Ritva Avodah Zarah 35b. Such a position is also implied by Tosafos 35b "michlal", as well as by the Rosh's opinion recorded in Tur 112 and the Mordechai according to Shach 112:8</ref>, the prohibition was revoked by the sages entirely. Another opinion, which is followed by Ashkenazim, is that the rabbis allowed bread baked only by a non-Jewish baker ("''pas paltar''", as opposed to "''pas baal habayis''"),<ref>Yerushalami Avodah Zarah 2:8, Rama YD 112:2 based on Tosafot Avoda Zara 35b "michlal", Mordechai, and Issur VeHeter Klal 44, Chochmat Adam 65:2. This also appears to be the position of Rashba and Ran. See below regarding the definition of a 'baker' for this halakha.</ref> whether or not there is bread baked by a Jew available.<ref>Bach to Tur Y.D. 112, Rama in Sefer Toras Chatas 75, Gra Y.D. 112:7-8, Kitzur Shulchan Aruch 38:1. According to the second opinion, which is that of the Rama, in a case where no Jewish-baked bread is available, even "pas baal habayis" is permitted (Rama Y.D. 112:8, see also Rashba Avodah Zarah 35b in his explanation of the Rif).</ref> The third, and most stringent opinion, is that bread of a baker was permitted only in cases where bread baked by a Jew is not available.<ref>Rambam Hilchos Maachalos Asuros 17:12, Ramban, Ran and Rashba to Avodah Zarah 35b</ref> This appears to be the opinion of the Shulchan Aruch.<ref>Cf. Y.D. 112:2 and 112:8.</ref> Some Sephardic poskim accept Shulchan Aruch, while others are lenient even if there is a Jewish baker.<ref>Ben Ish Chai II Chukas 2 who follows the lenient opinion and says that the minhag Baghdad was to buy pat palter even though there was a Jewish baker. [Rabbi Mansour on dailyhalacha.com http://www.dailyhalacha.com/Display.asp?PageIndex=&ClipID=303] is also lenient for pat palter. Kaf Hachaim 112:30 explains that the custom of Baghdad was based on the leniency of Maharimat (cited in Knesset Hagedolah Yoreh Deah Hagahot Beit Yosef 10; he uses it to explain the custom in Istanbul), that if there isn't enough bread from the Jewish baker to properly meet the demands of the '''entire''' city, it has the same status as if there is no Jewish baker. However, Yalkut Yosef 112:4 and Patbag Hamelech 1:15 are strict unless there actually isn't a Jewish baker.</ref><br />
#Although Ashkenazi practice is to usually follow the Rama, several poskim indicate that it is still proper to be stringent in this manner and not eat pas paltar where pas yisroel is available.<ref>Shach 112:8, Aruch Hashulchan 112:9, 112:17, Chochmas Adam 65:2 and Chelkes Binyomin 112:23.</ref> Others are not concerned with this for most of the year.<ref>Bach to Tur Y.D. 112, Kitzur Shulchan Aruch 38:1. The Orthodox Union, as do most Kashrus organizations, certify ''pas paltar'' foods as kosher.</ref> Someone whose practice was to be careful not to eat ''pas paltar'' and wants to change this practice must be ''mattir neder''.<ref>Darchei Teshuva 112:94</ref><br />
#The Tur writes that even those who are not careful about pas paltar during the year are careful to only eat pas yisrael during Aseres Yemei Teshuvah.<ref>Raavyah Rosh Hashana siman 529, Rosh to Rosh Hashanah 4:14, Tur Orach Chaim 603, Shulchan Aruch O.C. 603:1 and Mishnah Berurah there, Shach Y.D. 112:9. However, the Tashbetz quoted by the Beis Yosef there O.C. 603 doesn't approve of changing one's practice during the Aseres Yemei Teshuvah.</ref> Several reasons are given for this custom.<ref>The Chayei Adam 143:1 and Kitzur Shulchan Aruch 130:2 write that because God is more merciful than 'necessary' during this time period, we should respond by keeping stringencies which we wouldn't normally consider to be necessary. Levush O.C. 603:1 writes that extra stringencies will remind us to be in a state of teshuvah. Rabbi Netanel Wiederblank [http://www.yutorah.org/lectures/lecture.cfm/838739/Rabbi_Netanel_Wiederblank/Pas_Akum_Part_1 suggested], based on Ramban, that being careful about pas yisrael was a custom of talmidei chachamim, and so we want to act like talmidei chachamim at this time. Rabbi Sobolofsky [http://koltorah.org/ravj/14-3%20Pat%20Akum%202.htm offered] another possibility that because the decree was rescinded only because it would be impossible to keep all year long, it is not unreasonable to adhere to it for only ten days of the year.</ref> Some say that this is true of Shabbos and Yom Tov as well, as part of kavod shabbos.<ref>Magen Avraham O.C. 242:4, Mishna Brurah 242:6. From the Rama it appears as though this only matters for the bread that one is actually using for the bracha to begin the meals, but the Shaar Tziyun 242:18 writes that even throughout the meal, because of the honor of Shabbos or Yom Tov, one should be careful about ''pas yisroel''</ref><br />
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==Who Baked the Bread==<br />
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#A "non-Jewish baker" (''paltar'') in this context is anyone who baked bread with the intent to sell it, and not someone who happens to sell bread for a living.<ref>This is the opinion of the Rama 112:2 based on the Beis Yosef and Rashba (see Gra 112:9), although the Tur's language suggests that he might believe that it depends upon whether or not the non-Jew is baking the bread en masse or not. Shach 112:11 writes that even the bread that a professional commercial baker baked for himself would be included in the prohibition.</ref> Thus, if a baker invited a Jew to partake of his bread, it wouldn't be considered "pas paltar" and would be prohibited.<ref>Rama 112:3 quoting Ra"ah in Bedek HaBayis. However, the Shach 112:12 points out that the Rashba disagrees, and if the Shulchan Aruch is consistent in believing that the prohibition depends on the status of the bread when it was baked, and not when it is sold, then this case should be permitted. Nekudos HaKesef, however, points out that perhaps even if normally the prohibition depends on the time when the bread was baked, this case is too similar to the case of a non-Jew baking the bread for himself.</ref> Bread that was baked with the intention to give to guests is like bread that was meant to be sold, and has the status of "pas paltar".<ref>Kaf Hachayim 112:46</ref><br />
#As mentioned above, all non-Jews are included in this prohibition.<ref>Rama Y.D. 112:1 quoting the Rashba, Pri Megadim Sifsei Daas 112:2, Pri Tohar on Shulchan Aruch 112:3, Darchei Teshuva 112:4. See Rav Chaim Kanievsky's commentary to Maseches Geirim 1:5, that according to Rabbi Akiva, even a convert cannot eat his own bread that he baked before converting.</ref><br />
#It is a machlokes haposkim as to whether or not bread baked by an irreligious Jew would be prohibited.<ref>Pischei Teshuva Y.D. 112:1 quoting Tiferes LeMoshe is lenient because one would be allowed to marry his daughter as is Iggeros Moshe Y.D. 1:45, but the Pri Chodosh 112:2, Pri Megadim, and Kitzur Shulchan Aruch 72:2 all write that a Jew who does not keep Shabbos is considered like a non-Jew in this regard. See Maharam Shik O.C. 281, Darchei Teshuva 112:5, Avnei Nezer Y.D. 92 (who suggests that it might be prohibited to marry someone not-religious), Shut Yehudah Yaaleh 12, Minchas Yitzchak 3:72, Kaf Hachaim Y.D. 112:11, Mishneh Halachos 11:111, Shut M’Bais Levi 8:page 23:footnote 2, Titz Eliezer 9:41, Yabia Omer Y.D. 5:10, and Chelkes Binyomin 112:4. Also refer to Bishul Yisroel pages 412-413.</ref> The minhag is to be lenient.<ref>Rav Shternbach in Halachos Ve'Hanhagos 1:470 writes that even though one must be stringent, in a sha'as hadechak one can eat the bread of someone who is merely a ''tinok shenishbah'', which he applies to anyone who was raised in a non-religious environment. Rav Schachter in OU document A-133 and Rav Asher Weiss in Minchas Asher Devarim no. 5 write that the custom has always been to be lenient. Rav Ovadia Yosef in Halichot Olam v. 7 p. 92 is lenient.</ref><br />
#Some poskim have thought that because one would never recognize who baked his bread that was baked industrially in a factory, all commercially sold factory-made bread would not be categorized as "pas akum".<ref>Mesorah Journal vol. 1 pg. 95 and Rivevos Ephraim 5:596 both quote such a position in the name of R. Moshe Feinstein z"l</ref> However, in practice few poskim would rely on this on its own.<ref>Mesorah Journal vol. 1, Rivevos Ephraim 5:596, Minchas Yitzchak 3:26:6 and 3:26:10, Yabea Omer Y.D. 5:9:5, and Shevet Halevi 6:108:6 quotes that the Chazon Ish refused to accept such a possibility at all. See also Chelkes Binyamin 113:4</ref><br />
#The Shulchan Aruch paskens that the prohibition depends on who baked the bread, and not on who sold the bread.<ref>This is a dispute between the Rashba and Ra'ah in Toras Habayis and Bedek Habayis 3:7, quoted by the Beis Yosef Y.D. 112, and the Shulchan Aruch 112:7 paskens like the Rashba, cf. Shach 112:12.</ref> Therefore, a ''baal habayis'' who sells bread baked by a baker has the status of ''pas paltar'', and vice versa.<br />
#If a Jew owned the dough, then most poskim assume that in such a case the bread would fall under the category of [[Bishul Akum]] instead of ''pas paltar''.<ref>Tur 112, Perishah Yoreh De'ah 112:10, Shach Y.D. 112:7 quoting Issur Ve'Heter and Toras Chatas, Taz 112:7.</ref> However, some are lenient<ref>Aruch Hashulchan Y.D. 112:10 and 112:29. However, the Aruch Hashulchan derives his opinion from Shach 112:1, which is very difficult considering what the Shach says in 112:7</ref> especially for a large factory that is owned by a Jew.<ref>See Igros Moshe Y.D. 1:45. Rav Moshe explains that the Tur must mean that because the prohibiton of Bishul is not applicable for any bread that would otherwise be ''pas paltar'' or ''pas baal habayis'', bread owned by a Jew falls into neither or these categories and is therefore [[Bishul Akum]]. Rav Moshe argues that this is only the case because making dough that is owned by a Jew into ''bishul Yisroel'' is very easy, but when doing so would involve significant difficulty, such as in a factory, this stringency does not apply. This may depend on the dispute between the Ramban (Avodah Zarah 35b) and Rabbeinu Tam (Sefer Hayasher 392) as to which decree was made first. Rav Moshe does not clarify whether such bread should be considered ''pas paltar'' or ''pas yisrael''.</ref><ref>It would appear that even according to the Rambam and Rashba who don't believe that merely adding to the fire suffices to avoid [[Bishul Akum]], it would suffice for bread owned by a Jew, because doing so is a ''melachah chashuvah b'pas'', as indicated by the Rashba to Avodah Zarah 38b, Ran, Ritva ad loc., and Bedek Habayis 3:7, even if the Rashba argues in Mishmeres Habayis that raising the fire is sufficient for bread only because bread is more necessary for day-to-day sustenance. Thus, according to most of the Rishonim, raising the fire would suffice for bread owned by a Jew according to the Tur, but according to the Mishmeres Habayis, the bread would still be prohibited unless the Jew assisted in the actual baking.</ref><br />
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==When Pas Yisroel is Unavailable==<br />
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#When there is no pas yisroel available, the Shulchan Aruch quotes two opinions<ref>Yoreh De'ah 112:2 and 112:8</ref> as to whether or not one would be allowed to eat only ''pas paltar'' or even ''pas ba'al habayis''.<ref>The second opinion is that of the Ra"ah. Because the Shulchan Aruch does not seem to hold like his opinion through the rest of the siman, and because of a general rule to follow the first opinion quoted by the Shulchan Aruch instead of an opinion which he prefaces by "there are those who say", those who follow the Shulchan Aruch should be stringent in this regard, unless there is a very serious need, such as in a case where a person hasn't had bread for three days. Kaf Hachayim 112:49-50 and Yalkut Yosef Kitzur Shulchan Aruch 112:3-4.</ref> The Rama<ref>Y.D. 112:8, Shach 112:8 and Matteh Yonasan there. This is also clearly the opinion of the Rosh as quoted by the Tur, see above</ref> writes that the custom is to follow the lenient opinion. Thus, the following rules in determining "lack of availability" permits either ''pas paltar'' according to the Shulchan Aruch, but ''pas baal habayis'' according to the Rama.<ref>This is clear from Shu"t Rama 132:8, cf. Chelkas Binyamin Biurim pg. 58</ref><br />
#''Pas paltar'' according to the Shulchan Aruch and ''pas ba'al habayis'' according to the Rama is permitted only as long as there is no Jewish baker, and then becomes prohibited until the Jewish baker runs out of bread.<ref>Shulchan Aruch Y.D. 112:4</ref> If someone already bought the ''pas paltar'' or ''pas baal habayis'' while it was permitted, and then a Jewish baker came to town, there's a machlokes as to whether the bread already bought becomes prohibited<ref>Between the Rashba Toras Ha-Bayis and Ra"ah in Bedek Habayis, page 185</ref>, but most poskim are lenient.<ref>Shach 112:13 and Chelkas Binhyamin 112:40, as long as the bread was bought while it was permitted</ref><br />
#Even if there is ''pas yisroel'' bread, but it is a different kind of bread or a lower quality than the ''pas paltar'', then one is allowed to consider it as if there is no ''pas yisroel'' available if he wants the other type of bread.<ref>Shulchan Aruch 112:5 quoting the Rashba in Toras Habayis and Shach 112:9. </ref><br />
#If the pat yisrael is significantly more expensive than the pat palter some say that it is permitted to buy pat palter, while others disagree.<ref>Based on the language of the Bach and Shulchan Aruch, Chelkas Binyamin 112:51 and 112:18 says that if the ''pas yisroel'' is merely more expensive but is the same quality, it would not be permissible to buy the ''pas paltar''. Footnote 2 on the Meiri to Avodah Zarah 35b "mah she-hutar" leaves the question open. [https://books.google.com/books?id=r_dRDwAAQBAJ Yirchon Haotzer 14 p. 253] quotes Bishul Yisrael p. 17 who cites Rav Elyashiv that even if the pat yisrael is more expensive that isn't sufficient reason to buy pat palter. However, Pitchei Halacha Kashrut p. 57 is lenient.</ref> Some say that this is not true during ''Aseres Yemei Teshuvah''<ref>Sefer Bishul Yisroel, footnote on pg. 18</ref><br />
#The availability of ''pas yisroel'' depends on whether or not it is obtainable in one's own city, and so even if there's a place to get ''pas yisroel'' just outside the city, one is not required to do so.<ref>Meiri 35b "ve'hinei". Chelkas Binyamin 112:18 indicates that if one lives in a big city and would have to travel four [[mil]] or more to obtain ''pas yisrael'' he might not have to travel that far. Yirchon Haotzer p. 254 quotes the Shevet Hakehati that if there is pat yisrael in the town irrelevant of how far away it is one shouldn't buy pat palter.</ref><br />
#Someone who is on the road without ''pas yisroel'' would have to travel a distance<ref>See Chelkas Binyamin Biurim pg. 59 who discusses whether this is measured by distance or by travel time, and see Aruch Hashulchan 112:18, who writes ד' מילין הוא אם צריך לילך לשם אבל כשאין לו דרך לשם או שצריך לחזור לאחוריו אין כאן שיעור ד' מילין [פר"ח סקכ"ח] ומיהו שיעור מיל צריך להמתין [חכ"א] ואין חילוק בכל זה בין דרך טובה לדרך רעועה ובין נוסע בעגלה או רוכב על הסוס או הולך רגלי דחכמים השוו מדותיהם</ref> as far as four [[mil]] before he would be allowed to eat ''pas paltar'' (according to the Shulchan Aruch),<ref>Shulchan Aruch 112:16 and Mishnah Berurah Orach Chayim 603:1</ref> and one does not have to travel in the opposite direction in order to get to ''pas yisroel''.<ref>Pri Chadash 112:28, Darchei Teshuva 112:95</ref><br />
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==What Breads and Foods are Included== <br />
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#Only bread made from "[[Wheat and Grain Products|The Five Grains]]" is included in the laws of ''pas akum''; anything else falls under the category of [[Bishul Akum]].<ref>As implied by Brachos 37a. Rosh (Teshuvos) 19:21, Tur and Shulchan Aruch 112:1</ref><br />
#When a food is a combination of bread and something else, such as egg, then we follow the ''ikkar''<ref>Tosafos and Rashba to Avodah Zarah 35b, Avnei Nezer 94:1-2, R' Belsky in OU Document A-65</ref>, but if the egg is still visible as a separate entity, such as in the case of French Toast, then the food as a whole will be subject to the rule of [[Bishul Akum]] as well.<ref>Rama 112:6 and Aruch Hashulchan 112:21, though see Pri Megadim there who implies that only if the egg is mixed in afterwords would there be a problem of [[Bishul Akum]], and not if they were cooked together. Regarding French toast in particular, Rav Belsky paskened in OU Document A-63 that the eggs are certainly separate enough to be considered "be'en", even though the OU is lenient regarding white bread, which has an egg-glaze, because the glaze is so thin that it is barely recognizable at all.</ref><br />
#Regarding a food that contains only a little bit of bread mixed into it, such as Babylonian "kutach" or borscht, the bit of bread is considered nullified.<ref>Rashba Toras Habayis 3:7 and Tur 112 quoted in the Shulchan Aruch 112:14. The Rama there writes that this is is true even if there's solid being mixed into a liquid, and the Shach 112:23 adds that even if the bread would normally be considered a "davar chashuv". All this is as long as someone didn't mix the bread into a food specifically in order to permit it (Rama).</ref><br />
#Included in foods that are bread for the purpose of ''bishul akum'' is anything that would have the bracha of [[Hamotzi]] if eaten as a meal.<ref>Rabbi Yechiel of Paris as quoted in Tosfos Beitza 16b and Darkei Moshe Y.D. 112 (against the Shaarei Dura 69, who believes that as long as the food is cooked and not baked it shouldn't be considered bread), Pri Chadash and Beis Meir to Rama 112:6, Avnei Nezer 93:3, Divrei Dovid 3:9, and Halichot Olam v. 7 p. 110. See [[Pat Haba Bikisnin]]. See Amah Dvar 1:183 quoting Rav Mordechai Eliyahu as holding biscuits are subject to bishul akum and Divrei Dovid disagrees.</ref> However, some say that this is true only if the dough used was thick like bread dough, instead of like cake batter, and the food looks like bread.<ref>Shach 112:18, though see Chelkas Binyamin 112:64 that most poskim seem to disagree. There appears to be a contradiction in the Toras Chatas regarding this issue between 69:4 and 75:12. See next halacha, however, that this is only true of baked products.</ref> Based on this, cakes, wafers, and crackers are subject to ''Pas Akum''.<ref>Shulchan Aruch O.C. 168:8, see [[Pat Haba Bikisnin]]</ref> The same would be true of foods such as pancakes and waffles.<ref>Assuming that pancakes are the ''terisin'' discussed in Shulchan Aruch O.C. 168:15, then there is a machlokes between the Shulchan Aruch and the Magen Avraham 168:41 as to whether or not one would make [[Hamotzi]] on such foods if one were to eat them as a meal. There also appears to be contradiction in the Mishnah Berurah between 168:38 where he paskens like the Shulchan Aruch, and 168:90 where he says that we should be stringent and try to avoid eating too much of these foods at a time. Thus, based on Rama Y.D. 113:11 who says that we can follow the lenient opinion when it comes to disagreements, Rabbi Genack suggested in OU Document A-63 that we can consider these foods to be bread instead of [[Bishul Akum]]. However, very thin waffles as described by Shaar HaTziyun 168:36 are not bread at all, and would be subject to the rules of [[Bishul Akum]].</ref><br />
#A dough-food that was deep fried is, according to some poskim, included in ''pas akum'' instead of [[Bishul Akum]]<ref>Aruch Hashulchan Y.D. 112:31 based upon Tashbetz 3:11 and Rivash 28, although they all say that 'sufganin', which are also kept thin and deep fried, are [[Shehakol]] and not ''pas''.</ref> but others reject this opinion.<ref>OU Document A-105 shows that the Aruch Hashulchan's sources rely on the rejected opinion of Rabbeinu Tam quoted in Tosafos Pesachim 37b who holds that fried dough is subject to [[Challah]], which is not how we pasken in Shulchan Aruch O.C. 168:13 and Y.D. 329. Therefore, OU policy (OU Document A-105 and M-7) is to consider doughnuts as if they are not bread, and consider small doughnuts made of yeast to be "fit for a king's table" and require ''bishul yisrael'', though most doughnuts do not.</ref> The proper ''bracha'' on doughnuts is itself a matter of dispute.<ref>See Shulchan Aruch O.C. 168:13, Aruch Hashulchan 168:42, Mishnah Berurah 168:67-73 and 168:85, Sefer V'Zos HaBeracha pg. 496 footnote 3</ref><br />
#Bagels are included in ''pas akum'' and not in [[Bishul Akum]] because even though they are boiled before being baked, they are not made edible by the boiling.<ref>Aruch Hashulchan 112:31, Iggerot Moshe YD 2:33 and see the letter from Rav Moshe Feinstein that was published in Sefer Yigal Yaakov.</ref><br />
#Breakfast cereals which are [[Mezonot|''Mezonos'']] would be subject to ''Pas Akum'' only if they have ''tzuras hapas'', because otherwise one would never make [[Hamotzi]] on them<ref>Rama O.C. 168:13, Shulchan Aruch O.C. 168:15, Mishnah Berurah 168:3</ref>. Some poskim think that cereals such as Cheerios should be considered to have ''tzuras hapas''<ref>Rav Scheinberg zt"l, as quoted in Vezos Ha’beracha page 192 </ref> while others disagree.<ref>R. Schachter, R. Belsky, and R. Genack in OU Document A-94 all assume that cereals such as Cheerios and Corn Flakes are permitted to be eaten when made by a non-Jew, because they lack ''tzuras hapas'' and are also not fit for a king's table, and this is the OU's policy.</ref><br />
#Pretzels should be considered ''pas'', because they are generally made from bread-dough and have the same general form of bread. However, thin, hard pretzels might lack ''tzuras hapas'' and therefore not be prohibited under ''pas akum''.<ref>This is the opinion of R. Schachter as quoted in OU Document M-7, footnote 97, where he also notes that there's no prohibition of [[Bishul Akum]] either because hard pretzels are not served to kings.</ref><br />
#Although there is a leniency applicable to [[Bishul Akum]], that if the food is "not fit for a king's table" it would be permissible, most poskim<ref>with the exception of Avnei Nezer YD 1:92</ref> believe that this is not applicable to bread, and so even low-quality breads are included in the prohibition. <ref>Pri Megadim Mishbetzos Zahav 112:3 and see the sources quoted by Chelkas Binyamin 112:12 in the biurim</ref><br />
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==Involvement of a Jew in the Baking==<br />
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#The Gemara states that as long as the Jew lit the fire or performed the actual baking, the bread is considered ''pas yisroel''.<ref>Avodah Zarah 38b. The opinion of the Ran and Rashba there, that all of these actions are required only if the Jew doesn't actually own the bread, is rejected by the Shulchan Aruch and Rama; see Rambam Maachalos Asuros 17:13 and Shach 112:1. In fact, as noted above, the Shach in 112:7 is more stringent for bread owned by a Jew than for bread owned by a non-Jew, saying that the former has the status of [[Bishul Akum]] if baked by a non-Jew.</ref><br />
#The Geonim allowed bread baked by a non-Jew even if the Jew merely added to the fire by throwing in extra kindling<ref>Sefer Minhagim She-Bein Bavel V'Eretz Yisrael pg. 60, quoted by Tosfos Avodah Zarah 38b and Rosh Avodah Zarah 2:33. This can be explained based on the Rambam Maachalos Asuros 17:13 who writes that really all one needs to do is some perfunctory act to show that ''pas akum'' is generally prohibited.</ref> and the custom is in accordance with this opinion.<ref>Shulchan Aruch Y.D. 112:9, Chochmas Adom 65:5, Kitzur Shulchan Aruch 38:2, Aruch Hashulchan Y.D. 112:26. The Rama Y.D. 113:7, Taz 113:8, and Shach 113:10 say that the Jew doesn't need to have intent to raise the fire in order to have a Jew be involved in the baking, but the Kaf HaChayim Y.D. 112:52 disagrees.</ref><br />
#Poskim disagree about modern cooking appliances, such as glow plugs<ref>Rabbi Moshe Heinemann, and thus the Star-K, considers this device to add significant heat to the ovens, and therefore if a Jew were to turn on a glow plug that runs through the ovens, the food would be permitted (Star-K Kashrus Kurrents 36:2, Spring 2014). However, many poskim do not agree with this assessment, and the OU does not make use of glow plugs.</ref> and pilot lights or light bulbs.<ref>Refer to OU Document A-54</ref><br />
#Bread baked by a non-Jew can become Pas Yisrael if a Jew improves it by cooking.<ref>Shulchan Aruch YD 112:12</ref> Based upon this, many poskim allow one who does not eat Pas Akum to toast bread or bagels which were baked by a non-Jew, because toasting improves its taste.<ref>Rav Moshe Shternbach Teshuvos V’hanhagos I: 444, Rav Belsky as quoted in the OU Halacha Yomis, available at https://oukosher.org/halacha-yomis/ under "If I bought bread that is not Pas Yisroel, is there a way to make it Pas Yisroel?" However, it is noted there that warming up cold bread is not a sufficient form of an improvement as to permit bread that was Pas Akum.</ref><br />
<br />
==Links==<br />
<br />
*[http://www.yutorah.org/search/?s=cohen+crc&category=0,234643 Shiur Series by Rabbi Dovid Cohen of the CRC]<br />
*Articles on [https://www.koltorah.org/halachah//pat-akum-part-one-varieties-of-observance-and-its-relevance-to-the-asseret-yemei-teshuva-by-rabbi-chaim-jachter?rq=pat%20akum 1] [https://www.koltorah.org/halachah//pat-akum-part-two-varieties-of-its-observance-and-its-application-to-the-aseret-yemei-teshuva-by-rabbi-chaim-jachter?rq=pat%20akum 2] and [https://www.koltorah.org/halachah//pat-akum-part-three-the-parameters-of-the-edict-by-rabbi-chaim-jachter?rq=pat%20akum 3] by Rabbi Chaim Jachter<br />
*[http://www.shemayisrael.com/parsha/halacha/volume_5_Issue_15.pdf Halachically Speaking Volume 5 Issue 15] and [http://www.shemayisrael.com/parsha/halacha/Volume_5_Issue_16.pdf Volume 5 Issue 16]: "Pas Akum, Pas Paltur, & Pas Yisroel" Parts I & II<br />
*[https://rabbikaganoff.com/what-makes-bread-jewish/ What Makes Bread Jewish?]<br />
*[https://rabbikaganoff.com/the-contemporary-kosher-bakery-and-its-halachic-issues/ The Contemporary Kosher Bakery and Its Halachic Issues]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Kashrut]]</div>Ezrrdhttps://halachipedia.com/index.php?title=Talk:Challah&diff=24462Talk:Challah2019-12-04T03:51:10Z<p>Ezrrd: question about a claim made on the page</p>
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<div>Kol Hakavod to Yitchak Sultan for putting up this picture, but doesn't anyone think it's a little misleading? After all, this page is about the Halachic Challah one must separate from dough...I know there's no good picture for that, but maybe no picture is better than a misleadng picture? [[User:IvduEsHashemB&#39;Simcha|IvduEsHashemB&#39;Simcha]] ([[User talk:IvduEsHashemB&#39;Simcha|talk]]) 19:49, 25 March 2014 (EDT)<br />
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I agree that it is a bit misleading. See the new picture.<br />
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Regarding the issue of making Challah with the shiur Challah and then freezing some of it and baking it in amounts that aren't the shiur Challah, I heard Rav Hershel Schachter (Brachot Shiur 71 mid-shiur 5778) rule that one can recite the bracha since it is one person kneading it and it is only separated for himself and not separated for other people. Even though it is against Tosfot Brachot 38b we follow the other poskim.<br />
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"when majority of Bnei Yisrael reside in Israel" - source? It's not in the Rambam cited as the source, and see section 8 here for a longer discussion https://www.toraland.org.il/מאמרים/המצוות-התלויות-בארץ/שמיטה/מחשבת-השמיטה/רוב-יהודי-העולם-בארץ-ישראל/#_ftn44</div>Ezrrdhttps://halachipedia.com/index.php?title=Visiting_the_Sick&diff=24427Visiting the Sick2019-11-13T20:59:37Z<p>Ezrrd: added detail</p>
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<div>==Obligation==<br />
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#When a person is sick there’s a mitzvah (positive commandment) to visit the sick as we see that Hashem visited Avraham when he was sick after his [[Brit Milah]]. <ref>Kitzur S”A 193:1, Shulchan Aruch YD 335:1. The Rambam (Hilchot Avel 14:1) writes that [[visiting the sick]] is a mitzvah derabbanan (rabbinic). See Yalkut Yosef YD chelek 7 1:1 for a list of people who say its from the torah as well as a list who say its rabbinic. [[Mourning]] in Halacha 1:2-3 says that the reward for this mitzva is great, and benefits the one who fulfills it both in this world and the next. </ref><br />
#One who has the opportunity to fulfill [[visiting the sick]] and comforting the dead should first visit the sick, however, if he can only fulfill one of the two he should comfort the mourner. <ref>Kitzur Shulchan Aruch 193:11, Rambam Hilchot Avel 14:7, Rama Y"D 335:10, Aruch Hashulchan Y"D 335:12. </ref> If one has time to do both, [[visiting the sick]] should be done first, because the aid provided to the sick person is considered like saving his life. <ref>[[Mourning]] in Halacha 1:10 </ref> Also, [[visiting the sick]] certainly takes precedence over this and all other mitzvot, if the life threatening needs of the sick person are not being taken care of. <ref>[[Mourning]] in Halacha 1:10 quoting Igrot Moshe O"C IV:40:11 </ref> And if one knows something that will help the sick person then [[visiting the sick]] has precedence over comforting a mourner. <ref>Aruch HaShulchan YD 335:12 </ref><br />
#The mitzvah applies even when the sick person is in the hospital and is taken care of by doctors and nurses. <ref>Yalkut Yosef ([[Bikur Cholim]], pg 41) explaining that certainly there is a purpose to encourage and pray for the sick person and it's included in Ahavta LeReacha Kamocha. </ref><br />
#No beracha is recited over this mitzva. <ref>[[Mourning]] in Halacha 1:4, Yalkut Yosef YD chelek 7 1:1. See both of those sources for reasons. </ref><br />
#A person should not enter the room of a sick person suddenly, lest he walk in on the sick person in an undignified psituation. <ref>[[Mourning]] in Halachah 1:34 </ref><br />
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==How often==<br />
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#There is no maximum measure to this mitzvah and the one who visits the sick more often is praiseworthy, even multiple times in one day, as long as it isn’t a burden on the sick person. <ref>Kitzur S”A 193:1, Yalkut Yosef ([[Bikur Cholim]] pg 52), Shulchan Aruch YD 335:2, Rambam Hilchot Avel 14:4 </ref><br />
#One should be careful that one isn't causing the sick person a burden because sometimes it's difficult for the sick person to speak or he may need to go to the bathroom but he's embarrassed and so it's important that the visitor be wise and attentive. <ref>Aruch HaShulchan YD 335:4 </ref><br />
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==Who should visit==<br />
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#An enemy of the one who’s sick shouldn’t visit the sick so that people don’t think that he’s happy because of his downfall.<ref>Rama YD 335:2, Kitzur S”A 193:1 </ref> Some say that nowadays an enemy may visit since it brings to peace. <ref>Aruch HaShulchan YD 335:6 says that each case should be judged individually. He recommends asking the sick person first, and if he allows, to go visit and this creates peace.</ref> However, one should be careful that it doesn't cause the sick person to feel that he is very sick and that's why he's coming to visit and really it all depends on the situation. <ref>Divrei Sofrim (Avilut VeBikur Cholim 1:83)</ref><br />
#A man may visit a woman and a woman a man, however, the man and woman may not be secluded together in order not to violate the laws of seclusion ([[Yichud]]). <ref>Aruch HaShulchan YD 335:11 quoting the Birkei Yosef </ref> However, some say that this isn't proper. <ref>Yalkut Yosef ([[Bikur Cholim]] pg 48) quoting Ramat Rachel (16) </ref><br />
#Relatives and friends who usually visit the sick person’s house can visit the sick immediately after he becomes sick, however, those who don’t regularly visit shouldn’t visit the sick until after three days. If the illness is sudden and severe all should visit immediately. <ref>Kitzur S”A 193:1, Shulchan Aruch YD 335:1, [[Mourning]] in Halacha 1:6. </ref><br />
#One should visit the non-Jew sick people just like one visits the sick Jews. <ref>Shulchan Aruch YD 335:9, Kitzur Shulchan Aruch 193:12, Yalkut Yosef ([[Bikur Cholim]] pg 52)</ref><br />
#One should visit the sick person even if he has doctors and nurses addressing all of his needs, as this can serve as encouragement for him and aid in his recovery and help him earn mercy from Hashem. <ref>Yalkut Yosef YD chelek 7 1:1 </ref><br />
#A sick person may refuse visitors as long as he as others attending to his needs and visiting him, but he cannot refuse all visitation. If he has visitors and will be distressed if other visitors come, he can refuse their visit. <ref>Yalkut Yosef YD chelek 7 1:1 footnote 3 </ref><br />
#It is preferable to visit the sick in a group if this is not a burden on the sick for several reasons. If not, it is permissible to visit alone. <ref>Yalkut Yosef YD chelek 7 1:1 footnote 3a, [[Mourning]] in Halacha 1:33 </ref><br />
#Even a great person must visit a less important person, and an elder person must visit a young person. <ref>Shulchan Aruch YD 335:2, Rambam Hilchot Avel 14:4, Yalkut Yosef YD chelek 7 1:3 see footnote there where he explains that the obligation even applies to visiting a minor. </ref><br />
#Even if the patient is a baby and not aware of anything, the parents are aware, and certainly benefit tremendously from the support; thus the idea of bringing comfort is applicable, even if not directly to patient.<ref>Avnei Yashpe 1:230 </ref><br />
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==Three main components of visiting the sick==<br />
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#The primary aspects of [[visiting the sick]] are 1) to see what the sick person needs 2) to have his friends speak pleasantly with him 3) pray for his health. <ref>Kitzur S”A 193:3 </ref><br />
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===Speaking to the sick person===<br />
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#If the sick person is [[lying]] on a bed the visitor may sit on a chair. <ref>Kitzur S”A 193:2. The Shulchan Aruch Y"D 335:3 states that when visiting a sick person, one should not sit on a bed, chair, or bench, because the shechina rests over the head of the sick person. The Rama there notes however, that this is only necessary when the sick person is on the floor and the visitor will be higher than the sick person. If the sick person is [[lying]] on a bed one is permitted to sit on a chair or bench. This is the practice nowadays. (Yalkut Yosef Y"D Chelek 7 1:3,Aruch Hashulchan 335:7) </ref> One should not sit at the head of the bed of the sick person because the schechina rests over the sick person's head. <ref>This applies even if he is not sitting higher than the sick person. If the sick person is an adam beinoni (regular person) one should not sit at the foot of the bed because this is the place of the Angel of Death. If the person is a tzadik gammur (totally righteous person) then a person should only sit at the foot of the bed, because the shechina surrounds a tzadik on all sides but not near his feet. (Aruch Hashulchan 335:7 quoting the Zohar, [[Mourning]] in Halachah 1:23) </ref><br />
#One should be sensible about which one speaks with the sick person specifically topics of life and not of death. <ref>Kitzur Shulchan Aruch 193:5 </ref><br />
#If God forbid a relative of a sick person dies, we don't notify him of the death, lest it greatly hurt him psychologically and emotionally. We don't rip his shirt, we don't cry in front of him, we don't euologize in front of him, all so that we don't break his heart. We also silence anyone who comes to comfort him on the death. <ref>Shulchan Aruch Y"D 337:1 </ref> This applies even to the death of a parent for whom he is required to recite [[Kaddish]]. Even if he is capable of doing so, he should not be informed. <ref>([[Mourning]] in Halachah 1:28 footnote 57) </ref><br />
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*If the sick person does find out, one should not tell him to do kri'ah, nor should they cry for or eulogize the deceased in front of the sick person, and they should prevent people who come from consoling the sick person. <ref>([[Mourning]] in Halachah 1:28 footnote 58, 1:29 footnote 62) </ref><br />
*These things apply even if the deceased is not a relative, and especially if the deceased is even a friend, because the news of the death of another may be detrimental to the sick person. <ref>[[Mourning]] in Halachah 1:28 footnote 59 </ref><br />
*In these cases, if the news the sick person heard can be a significant detriment, it stands to reason one may lie and say the news is not true. <ref>[[Mourning]] in Halachah 1:29 footnote 61 </ref><br />
*From these Halachot it can be inferred that there is a prohibition to cause a sick person sorrow. One must try to make the sick person happy and joyful. <ref>([[Mourning]] in Halachah 1:29) </ref><br />
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#A sick person doesn't need to stand in honor of his visitors even if the prince enters, however, if he wants to be strict he is allowed. <ref>Rama YD 376:1, Yalkut Yosef ([[Bikur Cholim]] pg 46) </ref><br />
#When it's possible one should take two others in order to visit the sick. <ref>The Shiltot (93) writes that one shouldn't visit the sick unless one has two others with him, the Emek Shelah 93:7 writes that this isn't sourced in any sefer before or after the Shiltot. However, Zera Chaim (pg 7) explains that it may be based on the interpretation of Rav Shmuel Ben Chofni Goan who writes that Yosef took his two sons with to visit his father Yacov in order to fulfill [[visiting the sick]] implying that one needs to have others with him when [[visiting the sick]]. Yalkut Yosef ([[Bikur Cholim]] pg 42) concludes that when possible it's better together with others, however, one shouldn't miss the mitzvah because of this especially when it causes a burden for the sick person.</ref><br />
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===Praying for the Sick===<br />
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#Praying for the sick is included in the mitzvah of doing chessed. <ref>Shulchan Aruch YD 335:5-6, Shulchan Aruch Hamidot 2:pg. 236 </ref><br />
#If one prays in front of the sick person one may pray in any language, however, if one doesn't pray in front of the sick person should only pray in Hebrew. <ref>Shulchan Aruch Y"D 335:5, Aruch Hashulchan Y"D 335:9 </ref> In the [[prayer]] one should include the sick person together with all Jews who are sick saying "המקום ירחם עליך בתוך חולי ישראל" (Hashem should have mercy on you amongst the sick of [[Israel]]). <ref>Kitzur Shulchan Aruch 193:4, Chafetz Chaim in Ahavat Chesed (section 3, chapter 3, pg 221) </ref><br />
#When one prays for a sick person on [[Shabbat]] one should say "שבת היא מלזעוק ורפואה קרובה לבוא ורחמיו מרובין ושבתו בשלום". <ref>Kitzur Shulchan Aruch 193:4, Chafetz Chaim in Ahavat Chesed (section 3, chapter 3, pg 221) </ref><br />
#In general when praying for the sick one should mention the name of the sick and the name of the sick's mother. <ref>Aruch Hashulchan 119:1, Daas Torah O.C. 119:1 quoting a Zohar on Shemot that the father’s name is not used since we are not always positive about the true identity of the father. </ref> If the mother's name in not known, one should use the father's name. If that's also unknown one should use the family name.<ref>9. Orchos Rabbeinu 1:218, quoting the Chazon Ish. </ref><br />
#A mother praying on behalf of her child should not mention her own name but should say “my son/daughter” followed by the child’s name. <ref>Rav Chaim Kanievsky (Ishei Yisrael 23, note 189). </ref><br />
#If one is unable to visit he should pray for the sick from wherever he is, even though ideal is to pray next to the sick. <ref>[[Mourning]] in Halacha 1:35, Yalkut Yosef YD chelek 7 1:2 and footnote there. </ref><br />
#One is required to join in on the Tehillim read for the sick in the synagogue after [[prayers]].<ref>Shulchan Aruch Hamidot 2: pg. 236 </ref><br />
#If the sick is terminally ill and suffering, some poskim permit praying for an end to their suffering <ref>Aruch Hashulchan YD 335:3, Iggerot Moshe CM 2:74 primarily based on a Ran in Nedarim 40a which explains that the very least we can do for someone suffering who has no chance of recovery to be freed of his suffering through death. The Encyclopedia of Jewish Medical Ethics 3:1062 suggests the following pray: "Please God, with the power of Your great mercy, and with Your great benevolence, may it be Your will to take the soul of so-and-so out from its closed prison to relieve him from his suffering, and may his soul return to the God who gave it to Him". Rav Yisrael Meir Lau in the Torah Sh'baal Peh Journal volume 25 page 63 (published in 1984) says that relatives should never pray for this at it may seem that they simply want to free themselves of the care-taking responsibilities. Beer Moshe 8:239:4 says that one should just pray for Hashem to treat them mercifully without specifically mentioning death. </ref> while others forbid it.<ref>Tzitz Eliezer 9:47. Sh"t [[Shevet Halevi]] 10:292:3 says that since we cannot discern when one reaches this stage of illness, therefore the aforementioned Ran is difficult to actually put into practice. see Sh"t Yabia Omer YD 2:24 where Chacham Ovadia Yosef writes similarly.</ref><br />
#One is permitted to pray for a non-Jew to get better. This is certainly true of a convert whose parents still are not Jewish. <ref>Yechave Daat 6:60 </ref><br />
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==When to Visit==<br />
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#One should avoid [[visiting the sick]] during the first or last three (halachic) hours of the day. <ref>Kitzur S”A 193:3, Shulchan Aruch YD 335:4, Rambam Hilchot Avel 14:5 based on gemara in Nedarim 40A. Shulchan Aruch YD 335:4 says the reason for this is because during the first three hours of the day the sickness is weaker and the visitor will not be sufficiently stirred to pray for mercy on the sick's behalf, and during the last three hours of the day the sickness is strongest and the visitor will give up on praying on the sick's behalf. Rambam in Hilchot Avel 14:5 says the reason is because this is the time that the needs of the sick person are being taken care of. Chafetz Chaim in Ahavat Chesed (section 3, chapter 3, pg 221) writes that these hours must be [[Shaot Zmaniot]] otherwise there are some days where one can’t visit the sick. </ref>However, if that is the only time one is able to visit the sick one should do it then rather then not visit at all. <ref>Chafetz Chaim in Ahavat Chesed (section 3, chapter 3, pg 221). Aruch HaShulchan YD 335:8 writes that the minhag isn't strict about this because chazal didn't forbid visiting during these times rather chazal were giving advise when it's best to visit. Yalkut Yosef ([[Bikur Cholim]] pg 44) and [[Mourning]] in Halacha 1:7 also write that today we aren't concerned about only visiting during these times. See Sh"t Tzitz Eliezer (Ramat Rachel 12), Shalmat Chaim (411). </ref><br />
#Even if one finds the patient asleep, the visitor is still in fulfillment of the mitzvah, as the patient will be informed about the visit after awakening, which will give them encouragement. <ref>Derech Sichah, p. 66 </ref><br />
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==Going to Doctors==<br />
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#A sick person must seek expert doctors and medicines and not rely on miracles.<ref>Rambam (Deot 4:1) writes that a person must stay away from things that destroy a person’s body and practice healthy habits. Shevet Yehuda YD 336:1 writes that a sick person must go to the doctor and there’s almost a strong obligation on the sick person and his family to find an expert doctor and good medicine. One may not rely on a miracle. See also Sh”t Yabia Omer 4 CM 6:4(4) who gives the background to this topic and concludes with this approach. Yalkut Yosef ([[Bikur Cholim]] 38-9) writes that it seems that the sick person may refuse a certain visitor from coming and it’s not considered an issue of not seeking a way to become healthy, but there may be an issue for the sick person to refuse anyone from visiting him. </ref> However, one must not only rely on doctors rather one must have faith that Hashem will heal him. <ref>Yalkut Yosef ([[Bikur Cholim]] pg 53), Bach YD 336 </ref><br />
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==Over the Phone==<br />
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#One doesn't fulfill the complete mitzvah by calling the sick person on the phone, rather one should visit in person. However, if one can't visit then one should call. <ref>*Sh"t Igrot Moshe YD 1:223 writes that if one can visit in person one must do so, however, if one can't visit then one must call the sick person on the phone. Sh"t Yachave Daat 3:89 agrees. Similarly, Yalkut Yosef ([[Bikur Cholim]] pg 43) writes one doesn't fulfill the complete mitzvah by calling the sick person on the phone, rather one should visit in person. However, if one can't visit then it's good to call or write a letter to strength and encourage him.<br />
*Sh"t Tzitz Eliezer (Ramat Rachel 8:6) writes that someone who can't visit the sick or a talmid chacham who is learning torah can fulfill his mitzvah partially by calling on the phone. He specifies that in regards to the sick person's needs, if the sick person is in the hospital this isn't a concern, speaking to the sick person can be done over the phone, and praying for him can be done anywhere, yet, it's preferable to pray in front of the sick person. Sh"t Chelkat Yacov YD 188 writes that one doesn't fulfill his primary mitzvah by calling on the phone.<br />
*Minchat Yitzchak 2:84 also seems to say that if one can't fulfill the mitzvah in person one should call on the phone. In conclusion he writes that before calling one should first speak to the sick person a few times and then after one is familiar with his situation one may call on the phone. [Interestingly Minchat Yitzchak 2:84(10) he raises of fulfilling the mitzvah of [[Bikur Cholim]] through a video conference (such as Skype) and seems to say that it would be better than a phone call.]. See [[Mourning]] in Halacha 1:35 and Yalkut Yosef YD chelek 7 1:2 for more sources.<br />
*Minchat Asher (Beresheet p. 123) argues that calling on the phone is an act of chesed but the act of visiting the sick only refers to the actual act of visiting and not doing certain components of the idea of bikur cholim.</ref><br />
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==Importance of the Mitzvah==<br />
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#One who is born at the same time as a sick person takes away one-sixtieth of their illness. <ref>Taz, Yoreh De'ah 335:2, similarly cited in Shach Yoreh Deah 335:1. Based on Gemara Bava Metzia 30b and Nedarim 39b, which state that a "ben gil" who visits an ill person remove one sixtieth of their illness or suffering. The definition of "ben gilo" is debated by the commentaries to Nedarim 39b. The anonymous commentary ("Mefaresh") there understands it to refer to someone who is in the same stage of life. However, Rosh and Ran explain it as one who was born in the same mazal, or planetary influence. Maharsha there understands this to be fairly rare. Additionally, Rambam (Hilchot Avel 14:4) understands this to be non-literal. </ref><br />
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==Links==<br />
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*[http://www.yutorah.org/lectures/lecture.cfm/782578/Rabbi_Daniel_Z_Feldman/The_Best_Medicine:_The_Mitzvah_of_Bikkur_Cholim# The Best Medicine: The Mitzvah of Bikkur Cholim] by Rabbi Daniel Feldman<br />
*Article on [http://www.torah.org/advanced/weekly-halacha/5772/vayechi.html Bikur Cholim: Halachic Guidelines] by Rabbi Doniel Neustadt<br />
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==Sources==<br />
<references /><br />
[[Category:Between Man And His Fellow]]</div>Ezrrdhttps://halachipedia.com/index.php?title=Hachana&diff=24401Hachana2019-11-06T18:39:36Z<p>Ezrrd: Added Aruch Hashulchan's heter to roll a sefer torah on Shabbos if you read from it.</p>
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<div>{{Okay}}<br />
[[Hachana]] is the prohibition of preparing from one [[Shabbat]] or [[Yom Tov]] to a weekday or to another [[Shabbat]] or [[Yom Tov]]. <br />
==General==<br />
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#One may not prepare from [[Shabbat]] or [[Yom Tov]] for a weekday, a [[Yom Tov]] for [[Chol HaMoed]], a [[Yom Tov]] for [[Shabbat]], a [[Shabbat]] for [[Yom Tov]], from one day of [[Yom Tov]] for the [[second day of Yom Tov]], or from one [[Shabbat]] for another [[Shabbat]]. <ref>Shulchan Aruch 503:1, Kitzur Shulchan Aruch 101:1, Shemirat [[Shabbat]] KeHilchata 28:69. <br />
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*The Mishnah ([[Shabbat]] 113a) writes that one may fold clothing on [[Shabbat]]. Rashi (s.v. Afilu) limits this to where one is folding the clothes in order to wear them again that day. Tosfot (s.v. Mekaplin) infers that it would be forbidden to fold clothing that would be needed only after [[Shabbat]]. This is codified by the Rif 41b, Rambam 22:22, Rosh 15:2, Tur, and S”A 302:3. From this and other halachot, the poskim explain that in general there is a Rabbinic prohibition of preparing on [[Shabbat]] for the weekday (See Orchot [[Shabbat]] vol 2, p. 400).<br />
*In explaining the concept of Hachana, the Rambam ([[Shabbat]] 23:7) writes that cleaning dishes that one does not need to use on [[Shabbat]] is considered Metaken, whereas the Raavad argues that it is prohibited because it involves exerting effort for something that is needed during the week. Nonetheless, the [[Maggid]] Mishneh and Migdal Oz explain that the Rambam agrees with the Raavad and that his intention was that it is an issue of fixing the dishes for after [[Shabbat]]. Tzitz Eliezer 14:37 writes that this also is the opinion of Rashi.</ref> It is permitted to prepare on [[Shabbat]] for later on [[Shabbat]], and even for [[Tosefet Shabbat]] (the extension of [[Shabbat]]).<ref>Sh”t Minchat Shlomo Tinyana 36:10 writes that there is no prohibition of preparing from [[Shabbat]] to [[Tosefet Shabbat]] because even [[Tosefet Shabbat]] is called “Yom HaShabbat HaGadol HaZeh” in Birkat Hamazon. Orchot [[Shabbat]] (vol 2, p. 408) agrees. </ref><br />
#It’s forbidden to prepare on [[Shabbat]], even for a Mitzvah, if it is happening after [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata 28:69 </ref><br />
#Preparation means any action (even speech which isn’t needed for that day), however, if one action is done for both that day and also for after [[Shabbat]] it’s permissible. <ref>Shemirat [[Shabbat]] KeHilchata 28:70 </ref><br />
#Therefore, it’s forbidden to wash vessels that won’t be needed, prepare food for after [[Shabbat]], fold clothing, or roll the Sefer HaTorah for the next Torah reading. <ref>Shemirat [[Shabbat]] KeHilchata 28:71. Aruch Hashulchan ([https://he.wikisource.org/wiki/ערוך_השולחן_אורח_חיים_תרסז#סימן_תרסז_סעיף_ב Orach Chaim 667:2]) permits rolling the Sefer Torah on Shabbat to the portion that will be read on a Yom Tov following, provided that the individual reads a few verses of the new Torah reading. </ref><br />
#When Erev [[Pesach]] falls out on [[Shabbat]], one shouldn’t clean the vessels used for Chametz; rather, one should just wipe them with one’s finger or have a non-Jew do it. <ref>Shemirat [[Shabbat]] KeHilchata 28:71 </ref><br />
#When [[Purim]] falls out on Motzei [[Shabbat]], one may not bring the [[Megillah]] to shul on [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata 28:75 </ref><br />
#One may set his bed in order to make the room look presentable. It is forbidden, though, to set a bed in order to sleep on it after [[Shabbat]]. <ref>*The Mishnah ([[Shabbat]] 113a) writes that one may set one’s bed on Friday night for [[Shabbat]] day but not on [[Shabbat]] for Motza’ei [[Shabbat]]. The Rif 41b, Rambam 23:7, Rosh 15:2, and Magen Avraham 302:6 codify this rule. Magen Avraham adds that one may set one’s bed so that the room will look presentable because that is considered a need for [[Shabbat]]. Mishna Brurah 302:19, Shemirat [[Shabbat]] KeHilchata 28:86, and The 39 Melachos (vol 1, p. 121) agree. The Machzik Bracha 302:2 points out that this is only when people will pass by the area where the beds are, but if the beds are in a separate room which people don’t pass by one may not set the beds. Kaf HaChaim 302:23 agrees.<br />
*Similarly, Magen Avraham 667:3 writes that when taking out tables from the [[Sukkah]] on the last day of [[Sukkot]] one may not set up the table for [[Shemini Aseret]], however, one may stand up the table for Kavod [[Yom Tov]]. Pri Megadim E”A 667:3 explains that the general rule is that if the activity is done so that the house doesn’t look like a wreck it’s permitted, but if not, it’s forbidden.<br />
*Similarly, Sh”t Igrot Moshe 4:47 rules that it is permissible to place one’s dirty dishes from the meal into a dishwasher on [[Shabbat]] even though it makes it easier to start the dishwasher after [[Shabbat]] if one is doing so in order that the dirty dishes don’t make the house look like a mess. He adds that one should just put each dish in the dishwasher as it come to his hand rather than sorting them as usual. Yalkut Yosef (vol 2, p. 221) agrees.</ref><br />
#After using sefarim on [[Shabbat]], one may return them to the shelf. <ref>Shemirat [[Shabbat]] KeHilchata 28:89 quotes Rav Shlomo Zalman’s opinion that an action that doesn’t involve any Melacha, isn’t a Tircha (excessive effort), and is usually done without thinking may be done on [[Shabbat]] even if it has an effect for after [[Shabbat]]. For example, he permits bringing a [[Tallit]] home from shul and returning a sefer to the shelf after using it. He adds (chapter 3 note 239) that in a shul, it is proper for each person to return his siddur and chumash to the shelf because if the gabbai has to return all the sefarim, it may involve [[Borer]]. Yalkut Yosef (vol 2, p. 226) agrees. Rabbi Mordechai Willig (Am Mordechai p. 176), however, questions the Shemirat [[Shabbat]] KeHilchata’s premise and concludes that one should be strict regarding bringing the [[Tallit]] home. The 39 Melachos (vol 1, p. 116) agrees that returning one or two sefarim is permitted but returning many siddurim and chumashim in shul at the end of [[Shabbat]] is forbidden because it is clearly done as a preparation for after [[Shabbat]]. </ref><br />
#It’s permissible to go to sleep on [[Shabbat]] in order to be awake after [[Shabbat]], however, one shouldn’t say that one is doing so for that purpose. <ref>Shemirat [[Shabbat]] KeHilchata 28:72 </ref><br />
#It’s permissible to clear the table even after [[Seudah Shelishit]] so that the room looks presentable unless one knows that will not use that room until the end of [[Shabbat]] (which is common if [[Seudah Shelishit]] finishes late). <ref>Shemirat [[Shabbat]] KeHilchata 28:79 </ref><br />
#It’s permissible to do an action that isn’t any extra effort and is commonly done without thinking, so long as long one doesn’t say that he is doing so for after [[Shabbat]]. Therefore it’s permissible to take a [[Tallit]] home from Shul, return a sefer to it’s shelf, or return food to the refrigerator. <ref>Shemirat [[Shabbat]] KeHilchata 28:81 </ref><br />
#It’s permissible an action that doesn’t require extra effort if not doing it will lead to a loss. Therefore if one left clothing outside, one may take it inside to protect it from the rain if there’s a fear that it will rot. <ref>Shemirat [[Shabbat]] KeHilchata 28:83 </ref><br />
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==Studying Torah and other subjects==<br />
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#It’s permissible to learn Torah on [[Shabbat]] even if one is doing so for some need for after [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata 28:84 (in new editions 92), 39 Melachos (vol 4, pg 982), Yalkut Yosef ([[Shabbat]], vol 2, pg 216) </ref><br />
#Even according to those who permit learning secular subjects on [[Shabbat]] (see [[Permitted and forbidden things to read|Permitted and forbidden things to read on Shabbat]]), many forbid studying for a test during the week. <ref>*Shemirat [[Shabbat]] KeHilchata (chap 28, note 206 and in new editions 220) quotes Rav Shlomo Zalman who was in doubt regarding whether it’s considered Hachana to study secular subjects not for the knowledge but only to do well on a test during the week. 39 Melachos (vol 4, pg 982) rules that it’s forbidden because of Hachana.<br />
*Yalkut Yosef ([[Shabbat]], vol 2, pg 216) rules that one may only learn Torah on [[Shabbat]] and the only exception is a medical student who has a test after [[Shabbat]] and is pressured for time to study medicine (except for the study of surgery) on [[Shabbat]]. Though in that one case where it is permissible to learn secular studies on [[Shabbat]] it is only permitted with regards to Hachana.<br />
*However, [http://www.ravaviner.com/2010/01/studying-secular-subjects-on-shabbat.html Rav Aviner] permits study for a test on [[Shabbat]] if one enjoys the learning and doesn't cause one stress.</ref><br />
#If you learned something and want to mark where it was you can fold over the paper and it isn't considered hachana.<ref>Shemirat Shabbat Kehilchata 28:16. See [https://judaism.stackexchange.com/questions/11827/is-one-allowed-to-fold-the-corner-of-a-book-on-shabbos Judaism.stackexchange.com]. Yalkut Yosef (Shabbat v. 2 307:12-17 n. 25) permits reading a draft of a Torah article on Shabbat and where there is a mistake folding over the paper. He says that you should only do it if you're planning on learning at the same time as checking it but not if you're only planning on checking it.</ref><br />
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==Washing plates, cups, or utensils==<br />
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#One may not wash plates or other utensils that were dirtied unless there is a chance that they will be used later that day. After [[Seudah Shelishit]] one should not wash the plates unless it is clear one will use them on [[Shabbat]]. It is permitted to wash drinking glasses unless the glasses certainly will not be used later that day. <ref>*The Gemara ([[Shabbat]] 118a) quotes a Braita which establishes that that one may wash dishes on Friday night for use on [[Shabbat]] morning, on [[Shabbat]] morning for use on [[Shabbat]] afternoon, and on [[Shabbat]] afternoon for use at [[Mincha]] time, but one may not wash them after [[Mincha]] time. The Braita adds that cups may be washed anytime, because there is no fixed time for drinking. The Rif 44a, Rambam 23:7, and S”A 323:6 cite this Braita.<br />
*The Rosh 16:5 leaves out the case of cleaning on [[Shabbat]] morning for use on [[Shabbat]] afternoon. The Tiferet Shmuel explains that the Rosh left out that phrase because he understood that the Braita followed Rabbi Chidka’s opinion that one should eat 4 meals on [[Shabbat]], and the Rosh emended the Braita according to the halacha that one needs to eat only 3 meals on [[Shabbat]]. However, Tiferet Shmuel wonders why the Rosh didn’t explain the Braita as saying that one may clean the dishes for a voluntary meal in the afternoon. In fact, the Tosfot Rid 118a explains that the Braita is describing a person who wants to eat a voluntary fourth meal. Additionally, the Korban Netanel explains that the Rif 44a agrees with the Tosfot Rid, as the Rif quotes the Tosefeta including all 4 meals. The Me’iri 118a, however, rules that one may clean his dishes only in order to eat one of the 3 obligatory meals of [[Shabbat]] and not in order to eat a fourth meal.<br />
*The Pri Megadim E”A 323:9 implies that the general rule is that if one knows that he will use these dishes again on [[Shabbat]], he may clean them, and if he knows that he will not use them again on [[Shabbat]], he may not clean them. Someone who is unsure if he will use them later may not clean the dishes after [[Seudah Shelishit]], since there is no assumption that he will use them again. Mishna Brurah 323:28, Kaf HaChaim 323:42, and Shemirat [[Shabbat]] KeHilchata 12:1 agree. Although Rav Ovadia Yosef in one place (Leviyat Chen p. 103) cites the Me’iri and rejects the Pri Megadim’s ruling that one who is sure that he will have a voluntary meal may clean his dishes, in Yabia Omer 7:37:6 he retracted and agreed with the Mishna Brurah.<br />
*Ketzot HaShulchan 146:16 writes that one may clean dishes that are used for fruit or snacks at anytime as long as it is not clear that he will not use it again, since these utensils are similar to drinking glasses. Shemirat [[Shabbat]] KeHilchata 12:1 agrees.<br />
*The Tosefta 13:19 concludes that one may clean ten cups even if he needs only one, because each one is perfectly fit to be used. This is codified by the Magen Avraham (323:8, quoting the Rokei’ach) and Mishna Brurah 323:26. Shemirat [[Shabbat]] KeHilchata 12:1, Mishneh Halachot 3:40, and Menuchat Ahava (vol 1, 11:5) apply this leniency both to cups and dishes. See, however, Bnei Tzion 323:9, who argues that this Tosefta was not quoted by the S”A because it was not accepted by the Bavli. He adds that even if applies to cups, it certainly doesn’t apply to dishes.<br />
*Aruch HaShulchan 323:7 writes that if one has sufficient dishes or cups for the rest of [[Shabbat]], it is improper to clean anything. [[Tosfet Shabbat]] 323:8, Kaf HaChaim 323:39, Shevet HaLevi 5:39 and 6:42, Bear Moshe 6:82, Yalkut Yosef (vol 4, p. 21), and Menuchat Ahava (vol 1, 11:4) agree. Mishneh Halachot 3:40 and 6:80, however, permits [[cleaning the dishes]] for a [[Shabbat]] meal even if one has other dishes, because in essence one is cleaning for the purpose of [[Shabbat]] and not for the weekday. Rav Moshe Feinstein (cited in Kol Torah vol 54 p. 18), Rav Nissim Karelitz (cited by Orchot [[Shabbat]] p. 404), and Brit Olam (p. 66) agree.<br />
*Bnei Tzion 323:9 brings a proof to the Aruch HaShulchan from a halacha in regards to folding clothes. The Mishna (113a) writes that one may fold clothes on [[Shabbat]], but the Gemara limits this to a case where one doesn’t have any other clothes. The Raavan (Chap 15) explains that if one were to have other clothes, folding one’s clothes would be considered [[preparing for after Shabbat]]. Similarly, the Biur HaGra also explains that this is the source for Rashi’s claim that one may only fold clothes if one needs to wear them again on [[Shabbat]]. The Ri (Tosfot 113a s.v. Yesh) has a doubt whether a person who has other clothes which aren’t as nice as the ones he wants to fold is allowed to fold his clothes or not. The Mishna Brurah 302:17 and Kaf HaChaim 302:29 rule that it is forbidden to fold clothes even if the other clothes aren’t as nice. Nonetheless in Shaar HaTziyun 302:17 he adds that the clothes which one wouldn’t wear on [[Shabbat]] aren’t considered a valid alternative, which would prevent one from folding one’s clothes.</ref><br />
#One may not clean plates or utensils that were dirtied unless there’s a chance that they will be used later that day; nonetheless, one doesn’t have to calculate how many of that utensil will be needed; if one will need even one of a certain type of vessel one may clean many of that same type. One may clean cups because they are frequently used even not at the time of a meal unless one knows that one will not use it that day. <ref>Shemirat [[Shabbat]] KeHilchata 12:1 </ref><br />
#After the [[Friday night meal]], one may clean the dishes in order to use them for [[Shabbat]] day meal. However, after [[Seudat Shelishit]] one may not clean the dishes even if one will be using them the next day. <ref>Shemirat [[Shabbat]] KeHilchata 12:1 </ref><br />
#If the dirty pots might become insect infested or may become ruined such as if it is silver, one may let it soak in water even if one doesn’t plan on using them later that day. But one should not clean them. <ref>Shemirat [[Shabbat]] KeHilchata 12:2, [http://www.hebrewbooks.org/pdfpager.aspx?req=21547&st=&pgnum=209 Mechezeh Eliyahu 64:23] </ref><br />
#If one removed food from a pot and there’s leftovers still on the sides one may soak the pot in water in order to prevent the leftovers from becoming stuck to the pot, however, if the leftovers already dried onto the pot then it’s forbidden to soak it because one is just doing so in order to make cleaning it after [[Shabbat]] easier. <ref>Shemirat [[Shabbat]] KeHilchata 12:3, [http://www.hebrewbooks.org/pdfpager.aspx?req=21547&st=&pgnum=209 Mechezeh Eliyahu 64:23] </ref><br />
#It is permitted to put dishes directly into a dishwasher on Shabbat and it isn't considered preparing for after Shabbat.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=21547&st=&pgnum=210 Mechezeh Eliyahu 64:36]</ref><br />
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===Heating water on [[Yom Tov]]===<br />
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#One may use hot water in order to clean dishes on [[Yom Tov]] (if those utensils will be used on that day), however, it’s preferable to heat up the water before [[Yom Tov]]. However, dishes that were dirtied before [[Yom Tov]] one shouldn’t heat up water in order to clean those dishes. <ref>Shemirat [[Shabbat]] KeHilchata 12:4 </ref><br />
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===Using soap===<br />
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#One may use dishwasher soap in cold water, however, one shouldn’t put dishwasher soap into hot water (even a Kli Sheni). <ref>Shemirat [[Shabbat]] KeHilchata 12:5 </ref><br />
#One may use soap in hot water which is in a Kli Sheni but one shouldn’t put soap into a Kli Rishon or have water from a Kli Rishon poured upon it. <ref>Shemirat [[Shabbat]] KeHilchata 12:6 </ref><br />
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==Preparing Food for after Shabbat==<br />
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#Some poskim permit taking food out of a freezer on Shabbat for a mitzvah meal after Shabbat in the event that it wouldn't be able to be ready after Shabbat unless it was taken out earlier. Additionally, it is only permissible according to these opinions if it is done in a inconspicuous fashion. The same is relevant for preparing from Shabbat to Yom Tov or one day of Yom Tov to another.<ref>[Mechezeh Eliyahu 64:35 http://www.hebrewbooks.org/pdfpager.aspx?req=21547&st=&pgnum=210] and Chazon Ovadia Shabbat v. 2 p. 447. Mechezeh Eliyahu adds that if it is an item that will defrost and a puddle of water will pool beneath it then it should be placed in a container with water in it so that the defrosted water is nullified by the water in the container.</ref> Other poskim hold that it is forbidden.<ref>Rav Shlomo Zalman Auerbach in Shulchan Shlomo 290:13 cited by Chazon Ovadia</ref><br />
#It is permitted to put back leftovers to a refrigerator on Shabbat to prevent them from spoiling.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=21547&st=&pgnum=209 Mechezeh Eliyahu 64:24]</ref><br />
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==Cooking on Yom Tov for the Next Day==<br />
See [[Cooking_on_Yom_Tov]]<br />
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==Other Questions==<br />
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#A parent may dress his young children in pajamas even if the children will be going to bed after Shabbat is over if this is the normal time for them to get into pajamas on every other day. <ref>Dinei Chinuch Katan pg. 190. Igrot Moshe OC 4:105:3 writes that it is permitted to put children into pajamas on Shabbat even though they're only going to go to sleep after Havdalah if they generally wear the pajamas for an hour or two before going to sleep. Changing them isn't considered preparing for after Shabbat but a normal activity that is necessary now. Also, if the children are getting changed because their clothing are dirty it is permitted. However, if the intention in changing them is just to save time not to have to do it after Shabbat it is a problem. </ref><br />
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==Sources==<br />
<references /><br />
[[Category:Shabbat]]</div>Ezrrdhttps://halachipedia.com/index.php?title=Bracha_upon_Seeing_a_Rainbow&diff=24400Bracha upon Seeing a Rainbow2019-11-06T09:53:13Z<p>Ezrrd: Clarified footnotes by explaining some sources and adding a number of relevant sources. I also did a bit of spell-checking, and decapitalized as per halachipedia editing policy. Finally, I added a relevant dispute, and sourced both opinions.</p>
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<div>[[File:Rainbow.jpg|200px|right]][[File:Rainbow.jpg|200px|right|link=https://www.halachipedia.com/File:Rainbow.jpg]]Upon seeing a rainbow, one should make the specific bracha that the rabbis formulated for this special occasion. The text of the bracha on upon seeing a rainbow is: ברוך אתה ה' אלוקינו מלך העולם זוכר הברית, (ו)נאמן בבריתו, וקיים במאמרו. The transliterated text is: Baruch Atta Hashem Elokenu Melech HaOlam Zocher HaBrit, (Ve)Neeman Bivrito, VeKayam BeMaamaro. <ref>Gemara Brachot 59a, Shulchan Aruch O.C. 229:1, Mishna Brurah 229:3 writes that the Tur and Rambam (Brachot 10:16) add a vav before Neeman. Vezot HaBracha (pg 156) codifies the text of the Mishna Brurah with a vav before Neeman. Halacha Brurah 229:1 and Aruch HaShulchan 229:1 follow the text of shulchan aruch. The Kitzur Shulchan Aruch 60:4 includes the vav. Although the Bet Yosef 229:1 adds that "everyone" agrees that there is no conclusion to this bracha (unlike longer [[brachot]] which have a concluding bracha), the Elya Rabbah (Orach Chaim 229:1) notes that he must only be referring to the authorities that he cited earlier in that section, since other rishonim did have a concluding blessing here. The Rambam (Brachot 10:1-16) appears to include this bracha as a bracha of praise to Hashem.</ref> Some opinions hold that the beracha should not be made with Hashem's name. <ref>Bach ([https://he.wikisource.org/wiki/טור_אורח_חיים_רכט#בית_חדש_(ב&#x22;ח) Orach Chaim 229:1]) cites the Ra'avad as having this opinion, but notes that it has been rejected from halacha. Ben Ish Chai ([https://he.wikisource.org/wiki/בא&#x22;ח_שנה_ראשונה_עקב#יז Ekev, 17]) cites Rabbi Yonatan Eybeschutz as explaining that there are two types of rainbows. Although the Ben Ish Chai concedes that if one were to apply Rabbi Eybeschutz's opinion, it would be better to say the beracha without mentioning G-d's name (and kingship), he staunchly defends the general custom to say G-d's name. In his conclusion, he notes that if one wants to be stringent and only concentrate on the name, but not mention it outright, "they should not be rejected".</ref><br />
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#One can make this bracha one time for every rainfall and not again until the rainbow has cleared up completely and then it rains again. <ref>Mishna Brurah 229:2 writes that even within 30 days one can make the Bracha again upon seeing another rainbow similar to the laws of seeing lightning and hearing thunder where the original sight has ended. BeYitzchak Yikra 229:2 Rav Nevinsal writes that the number 30 used by the Mishna Brurah wasn’t specific since it’s possible to make the Bracha more than once in a day. [See Vezot HaBracha (pg 156, chapter 17) who quotes Mishna Brurah as saying that one can make another Bracha as long as one removed one’s mind from the rainbow. However, the language of Mishna Brurah implies that the rainbow must clear up before one can make another Bracha.]</ref><br />
#Some say that one must see the entire rainbow in order to make the bracha. <ref>Beiur Halacha 229:1 s.v. HaRoeh writes that it’s unclear whether one can make the Bracha for seeing a part of the rainbow or only if one saw the entire semicircle crescent. Teshuvot Vehanhagot 3:76 concludes that therefore, one may not make the blessing on anything less than a full semicircle rainbow. Vezot HaBracha (pg 156, chapter 17) writes that Rav Elyashiv rules that if one saw the entire semicircle one can make the Bracha even if it’s missing a piece.</ref> Others, however, hold that there is what to rely on if one makes the bracha upon seeing a part of the rainbow.<ref>Chazon Ovadia ([[Brachot]] p. 473), Halacha Brurah 229:2, Birkat Hashem (v. 4, 4:35)</ref><br />
#One should not stare at the rainbow, rather one should look at it briefly and then make the bracha. <ref>Shulchan Aruch 229:1, Mishna Brurah 229:5, Aruch HaShulchan 229:2</ref><br />
#One should not tell one’s friend about the rainbow even if one does it in order that one’s friend is able to make the bracha, as it’s similar to spreading bad news.<ref>[https://he.wikisource.org/wiki/משנה_ברורה_על_אורח_חיים_רכט Mishnah Berurah 229:1], Citing Chayei Adam 63:4.</ref> Similarly, one shouldn’t make the bracha loudly so that one’s friend hears it and recognizes the rainbow.<ref>Rav Nebenzahl in BeYitzchak Yikarei 229:1, although Rav Zilberstein ([http://hebrewbooks.org/pdfpager.aspx?req=49710&st=&pgnum=363 Chashukei Chemed to Berachot 59a]) permits hinting to others by asking them what the words of the beracha are.</ref> However, others assume that since it is a mitzvah to recite this bracha one should tell others about the rainbow.<ref>Rabbi Mansour on [http://www.dailyhalacha.com/displayRead.asp?readID=266 Dailyhalacha.com], Brit Kehunah Ma'arechet Kuf, Ot Gimmel, Rabbi Ovadiah Yosef (cited in Yalkut Yosef Orach Chaim 229 footnote 1) and Rabbi Eliezer Melamed ([https://ph.yhb.org.il/10-15-10/ Peninei Halacha Berachot 15:10]).</ref><br />
#If one sees the rainbow at night or through glass one may recite the bracha. <ref>Halacha Brurah 229:3</ref><br />
#Some say that if an individual is told that there is a rainbow visible during [https://www.halachipedia.com/Chazarat%20HaShatz chazarat hashatz] (after the bracha of hakel hakadosh), they should leave and make the bracha.<ref>[https://www.sefaria.org/Sefer_Chasidim.807.1?lang=bi&with=all&lang2=en Sefer Chassidim 807]., codified by Elya Rabbah Orach Chaim 229:1.</ref> Others write that this is certainly not required.<ref>Piskei Teshuvot Orach Chaim 229:3.</ref><br />
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==Sources==<br />
<references /><br />
[[Category:Brachot]]</div>Ezrrd