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Benefiting from a Violation of Shabbat

YitzchakSultan1 — Fri, 09 Oct 2026 02:48:57 GMT

Smell, Sight, or Noise

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	# If a non-observant Jew violates Shabbat consistently every week there is a large dispute whether others may benefit from the melacha even after Shabbat. For example, if a Jewish restaurant is open every week the food is forbidden for everyone.<ref>Kaf Hachayim on Shulchan Arukh, Orach Chayim 318:12 cites the Ketav Sofer OC 50 who holds that only if someone violates Shabbat once do we say that it is permitted for others, however, if he does it every week then the product is forbidden for everyone even after Shabbat. Yalkut Yosef 318:6 is strict. Har Tzvi OC 180 seems to disagree with the Ketav Sofer.</ref>		# If a non-observant Jew violates Shabbat consistently every week there is a large dispute whether others may benefit from the melacha even after Shabbat. For example, if a Jewish restaurant is open every week the food is forbidden for everyone.<ref>Kaf Hachayim on Shulchan Arukh, Orach Chayim 318:12 cites the Ketav Sofer OC 50 who holds that only if someone violates Shabbat once do we say that it is permitted for others, however, if he does it every week then the product is forbidden for everyone even after Shabbat. Yalkut Yosef 318:6 is strict. Har Tzvi OC 180 seems to disagree with the Ketav Sofer.</ref>
	#Some poskim are stricter regarding a non-observant Jew who violates Shabbat every week. They forbid benefitting from his melacha for everyone even after Shabbat. According to that view it is forbidden to buy products from a company that runs on Shabbat. Even though he doesn't know if the product he's buying was made on Shabbat or not, he may not rely on a majority since it is considered ''kavuah''. However, he may buy products in at a store. Once it left the company and entered into new hands he may rely on a majority of the products being produced not on Shabbat during the week.<Ref>[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=51974#p=45&fitMode=fitwidth&hlts=&ocr= Rav Nissim Karelitz (Chut Shani v. 2 p. 41)]</ref>		#Some poskim are stricter regarding a non-observant Jew who violates Shabbat every week. They forbid benefitting from his melacha for everyone even after Shabbat. According to that view it is forbidden to buy products from a company that runs on Shabbat. Even though he doesn't know if the product he's buying was made on Shabbat or not, he may not rely on a majority since it is considered ''kavuah''. However, he may buy products in at a store. Once it left the company and entered into new hands he may rely on a majority of the products being produced not on Shabbat during the week.<Ref>[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=51974#p=45&fitMode=fitwidth&hlts=&ocr= Rav Nissim Karelitz (Chut Shani v. 2 p. 41)]</ref>
	#According to the strict view, poskim offer suggestions as to why it is permissible to use the streets or trains in Israel since the streets were paved and train tracks laid even on Shabbat. However, they are strict not to benefit from a private house that was constructed on Shabbat.<ref>[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=51974#p=51&fitMode=fitwidth&hlts=&ocr= Rav Nissim Karelitz (Chut Shani v. 2 p. 47)] suggests that those who built the streets, trains, and bridges on Shabbat don't have the ability to make it forbidden for the masses. The concept he is referring to is ''ein adam ~~oser~~ dvar sheino shelo'' (Avoda Zara 53b).</ref>		#According to the strict view, poskim offer suggestions as to why it is permissible to use the streets or trains in Israel since the streets were paved and train tracks laid even on Shabbat. However, they are strict not to benefit from a private house that was constructed on Shabbat.<ref>[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=51974#p=51&fitMode=fitwidth&hlts=&ocr= Rav Nissim Karelitz (Chut Shani v. 2 p. 47)] suggests that those who built the streets, trains, and bridges on Shabbat don't have the ability to make it forbidden for the masses. The concept he is referring to is ''ein adam oseir dvar sheino shelo'' (Avoda Zara 53b).</ref>

	==Something that is a Dispute==		==Something that is a Dispute==
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	#After the fact if a person asked a non-Jew to reheat food for him the food is permitted.<ref>Rama 253:1, Mishna Brurah 253:34. Biur Halacha 253:5 s.v. lehachem writes that in a case of need some even allow this initially. [https://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=110 Chazon Ish 37:21 s.v. vnireh] forbids.</ref>		#After the fact if a person asked a non-Jew to reheat food for him the food is permitted.<ref>Rama 253:1, Mishna Brurah 253:34. Biur Halacha 253:5 s.v. lehachem writes that in a case of need some even allow this initially. [https://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=110 Chazon Ish 37:21 s.v. vnireh] forbids.</ref>
	==Smell, Sight, or Noise==		==Smell, Sight, or Noise==
	# It is forbidden to benefit from something that was produced on Shabbat as a result of a Jew violating Shabbat even if that only entails smelling, seeing, or ~~listen~~ to that production.<ref>Pesachim 26a clarifies that benefitting from something forbidden including smelling, seeing, or listening. Seeing and listening are only rabbinic, while smelling is considered biblical. The gemara applies this principle only to benefitting from hekdesh, sanctified property. Nonetheless, the rishonim apply it to avoda zara and other prohibitions as well. Yabia Omer 6:34 culls a list of these rishonim: Rabbenu Yerucham 17:5, Isur Vheter 39:33, Ran Nedarim 35b, and Shulchan Aruch Y.D. 142:15.</ref> For example, it is forbidden to listen to the radio to see a internet or television production ~~on Shabbat~~ that Jews produced on Shabbat.<ref>Yabia Omer OC 6:34</ref> There are other issues involved with listening to the radio or watching the internet or television on Shabbat ([[Zilzul Shabbat]]).		# It is forbidden to benefit from something that was produced on Shabbat as a result of a Jew violating Shabbat even if that only entails smelling, seeing, or listening to that production.<ref>Pesachim 26a clarifies that benefitting from something forbidden including smelling, seeing, or listening. Seeing and listening are only rabbinic, while smelling is considered biblical. The gemara applies this principle only to benefitting from hekdesh, sanctified property. Nonetheless, the rishonim apply it to avoda zara and other prohibitions as well. Yabia Omer 6:34 culls a list of these rishonim: Rabbenu Yerucham 17:5, Isur Vheter 39:33, Ran Nedarim 35b, and Shulchan Aruch Y.D. 142:15.</ref> For example, on Shabbat itself it is forbidden to listen to the radio or see a internet or television production that Jews produced on Shabbat.<ref>Yabia Omer OC 6:34</ref> There are other issues involved with listening to the radio or watching the internet or television on Shabbat ([[Zilzul Shabbat]]).
	#Similarly, a recording that was created by a Jew on Shabbat is forbidden from benefit.<Ref>Az Nidbaru 6:18, Mishneh Halachot 7:55</ref>		#Similarly, a recording that was created by a Jew on Shabbat is forbidden from benefit.<Ref>Az Nidbaru 6:18, Mishneh Halachot 7:55</ref>

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Fungibility — Wed, 30 Sep 2026 16:33:38 GMT

User account Fungibility was created

Shabbat Candles

NachiScheiner — Fri, 25 Sep 2026 16:57:28 GMT

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	* Rav Moshe Feinstein (Igrot Moshe 5:20) suggests another possibility. Perhaps there's an obligation to light candles even though we have electric lights because maybe the electricity will go out. However, others hold that one must turn off the electric lights before lighting as is mentioned below.		* Rav Moshe Feinstein (Igrot Moshe 5:20) suggests another possibility. Perhaps there's an obligation to light candles even though we have electric lights because maybe the electricity will go out. However, others hold that one must turn off the electric lights before lighting as is mentioned below.
	* [https://www.torahanytime.com/#/lectures?v=72808 Rav Yitzchak Yosef (Motzei Shabbat Vayigash 5779 min 50-57)] explained that one can light in a room with the electric lights already on but it is better to turn them off. He said that he never heard his father tell his mother to turn off the electric lights before lighting.</ref> Therefore, some say that one should turn off the electric lights, turn them back on for the sake of Shabbat, light the regular candles, and then say the bracha.<ref>Such was Rav Moshe Feinstein's practice as cited by Radiance of Shabbos (p. 20). Rav Ovadia in Chazon Ovadia Shabbat v. 1 p. 216 recommends this practice.</ref> Others say to turn off the lights, light the regular candles, and then turn on the electric lights. <ref>Rav Soloveitchik (cited in Nefesh HaRav p. 156), Shemirat Shabbat KeHilchata 43:34</ref>		* [https://www.torahanytime.com/#/lectures?v=72808 Rav Yitzchak Yosef (Motzei Shabbat Vayigash 5779 min 50-57)] explained that one can light in a room with the electric lights already on but it is better to turn them off. He said that he never heard his father tell his mother to turn off the electric lights before lighting.</ref> Therefore, some say that one should turn off the electric lights, turn them back on for the sake of Shabbat, light the regular candles, and then say the bracha.<ref>Such was Rav Moshe Feinstein's practice as cited by Radiance of Shabbos (p. 20). Rav Ovadia in Chazon Ovadia Shabbat v. 1 p. 216 recommends this practice.</ref> Others say to turn off the lights, light the regular candles, and then turn on the electric lights. <ref>Rav Soloveitchik (cited in Nefesh HaRav p. 156), Shemirat Shabbat KeHilchata 43:34</ref>
	# The primary place to light Shabbat candles in the room that one is going to eat. However, it is possible to light in other rooms of the house that one is going to use.<ref>Aruch Hashulchan ~~273~~:2 explains that it is part of kavod to light where one is eating and oneg to light in the other rooms so that one doesn't stumble. Divrei Yatziv 120:4 argues that the primary place to light is in the place where one eats. It seems that Magen Avraham ~~273~~:1, Mishna Brurah ~~273~~:2 and 45, and Shulchan Aurch Harav ~~273~~:9 agree with the Aruch Hashulchan that there is a mitzvah to light primarily in the place of eating and secondarily everywhere else and it is possible to make a bracha on any room if there's a reason one can't light in the place of eating. Teshuvot Vehanhagot 2:157 holds that it is possible to make a bracha upon the light in the hallway. Chovat Hadar (Hadlakat Nerot Shabbat ch. 1 fnt. 46) writes that it is possible to light in a bedroom if a guest or married child has a private bedroom for them. This is implied by Shulchan Aruch O.C. 273:7. However, Shevet Halevi 3:24 argues on the Rav Poalim 2:51 who takes this position and instead argues that one can only recite a bracha upon lighting in the dining room where one will eat.</ref>		# The primary place to light Shabbat candles in the room that one is going to eat. However, it is possible to light in other rooms of the house that one is going to use.<ref>Aruch Hashulchan 263:2 explains that it is part of kavod to light where one is eating and oneg to light in the other rooms so that one doesn't stumble. Divrei Yatziv 120:4 argues that the primary place to light is in the place where one eats. It seems that Magen Avraham 263:1, Mishna Brurah 263:2 and 45, and Shulchan Aurch Harav 263:9 agree with the Aruch Hashulchan that there is a mitzvah to light primarily in the place of eating and secondarily everywhere else and it is possible to make a bracha on any room if there's a reason one can't light in the place of eating. Teshuvot Vehanhagot 2:157 holds that it is possible to make a bracha upon the light in the hallway. Chovat Hadar (Hadlakat Nerot Shabbat ch. 1 fnt. 46) writes that it is possible to light in a bedroom if a guest or married child has a private bedroom for them. This is implied by Shulchan Aruch O.C. 273:7. However, Shevet Halevi 3:24 argues on the Rav Poalim 2:51 who takes this position and instead argues that one can only recite a bracha upon lighting in the dining room where one will eat.</ref>
	# One should light in the place that one is going to recite kiddush. If one lit and then changed one's mind that one doesn't want to eat there because it is very bothersome to eat there for some reason it is permitted to eat there even though one lit somewhere else.<ref>Shulchan Aruch O.C. 273:7 quotes two opinions whether it is necessary to make kiddush where one lit Shabbat candles. The Mordechai (Pesachim 101a s.v. ada'azlitu) writes that one can't recite kiddush except in front of the Shabbat candles. However, the Rosh Pesachim 10:5 disagrees and holds that kiddush can certainly be recited even if there's no Shabbat candles there. Shulchan Aruch states that if one lit inside but the house is too hot and one wants to eat outside it is permitted to do so. Mishna Brurah 273:32 advises only following the lenient opinion if it is really bothersome to make kiddish in the place of the candles.</ref>		# One should light in the place that one is going to recite kiddush. If one lit and then changed one's mind that one doesn't want to eat there because it is very bothersome to eat there for some reason it is permitted to eat there even though one lit somewhere else.<ref>Shulchan Aruch O.C. 273:7 quotes two opinions whether it is necessary to make kiddush where one lit Shabbat candles. The Mordechai (Pesachim 101a s.v. ada'azlitu) writes that one can't recite kiddush except in front of the Shabbat candles. However, the Rosh Pesachim 10:5 disagrees and holds that kiddush can certainly be recited even if there's no Shabbat candles there. Shulchan Aruch states that if one lit inside but the house is too hot and one wants to eat outside it is permitted to do so. Mishna Brurah 273:32 advises only following the lenient opinion if it is really bothersome to make kiddish in the place of the candles.</ref>

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	==Time to light candles==		==Time to light candles==
	# One should light [[Shabbat]] candles a "short hour" before [[Shekiyah]] each place according to its minhag. If there's no minhag in that place, one should light a half hour before [[shekiyah]] or at least 20 minutes. <ref> Mishna Brurah 261:23 writes that one should stop doing melacha a half hour or at least 20 minutes before Melacha. Shemirat Shabbat KeHilchata 43:11 writes that this amount of time is when one should light candles. See Shemirat Shabbat KeHilchata (43 note 57) where he discusses the minhag in Yerushalim to light 40 minutes before [[Shekiyah]].</ref>		# One should light [[Shabbat]] candles a "short hour" before [[Shekiyah]] each place according to its minhag. If there's no minhag in that place, one should light a half hour before [[shekiyah]] or at least 20 minutes. <ref> Mishna Brurah 261:23 writes that one should stop doing melacha a half hour or at least 20 minutes before Melacha. Shemirat Shabbat KeHilchata 43:11 writes that this amount of time is when one should light candles. See Shemirat Shabbat KeHilchata (43 note 57) where he discusses the minhag in Yerushalim to light 40 minutes before [[Shekiyah]].</ref>
	~~# a half an hour before tzeis hakochovim should the shabbos candles be lit <ref>kitzur shulchan aruch chapter 75</ref>~~
	# One should make sure to light close to [[Shabbat]] so that it's recognizable that one is lighting for Kavod [[Shabbat]], however, if one accepts [[Shabbat]] early one may light as early as Plag HaMincha. <ref> How early can one light [[Shabbat]] candles? The Rosh ([[Brachot]] 4:6) writes that the earliest time to light [[Shabbat]] candles is Plag [[Mincha]] (ten and three quarter hours). The Tur 267:2 writes that this is also the opinion of Tosfot and the Bet Yosef 263:4 writes that this is the opinion of the Rabbenu Yonah and Mordechai. Shulchan Aruch 263:4 rules that one should make sure to light close to [[Shabbat]] so that it's recognizable that one is lighting for Kavod [[Shabbat]], however, if one accepts [[Shabbat]] early one may light as early as Plag HaMincha. </ref>		# One should make sure to light close to [[Shabbat]] so that it's recognizable that one is lighting for Kavod [[Shabbat]], however, if one accepts [[Shabbat]] early one may light as early as Plag HaMincha. <ref> How early can one light [[Shabbat]] candles? The Rosh ([[Brachot]] 4:6) writes that the earliest time to light [[Shabbat]] candles is Plag [[Mincha]] (ten and three quarter hours). The Tur 267:2 writes that this is also the opinion of Tosfot and the Bet Yosef 263:4 writes that this is the opinion of the Rabbenu Yonah and Mordechai. Shulchan Aruch 263:4 rules that one should make sure to light close to [[Shabbat]] so that it's recognizable that one is lighting for Kavod [[Shabbat]], however, if one accepts [[Shabbat]] early one may light as early as Plag HaMincha. </ref>

Order of Taking the Four Minim

YitzchakSultan1 — Fri, 25 Sep 2026 03:06:52 GMT

Borrowing without Permission

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	==Borrowing without Permission==		==Borrowing without Permission==

	#One may borrow a lulav and etrog without asking permission. Since it is a mitzva and the risk of damage is low, we can assume that the owner would allow it.<ref>Rama 649:5 based on Terumat Hadeshen 100, Pri Megadim MZ 649:7, Halachos of Other People's Money pg. 66 </ref> However, if the one knows that the owner is meticulous about his, or circumstances dictate that he probably is such as it is meticulously wrapped or put away n a private locker, one should not use it without permission.<ref>Halachos of Other People's Money pg. 67</ref> This refers to the later days of Sukkot, However, on the first day (or first two outside of Israel) one does not fulfill his obligation with a borrowed lulav, even if it is with permission.<ref>Shulchan Aruch 649:2, Halachos of Other People's Money pg. 67 </ref>		#One may borrow a lulav and etrog without asking permission. Since it is a mitzva and the risk of damage is low, we can assume that the owner would allow it.<ref>Rama 649:5 based on Terumat Hadeshen 100, Pri Megadim MZ 649:7, Halachos of Other People's Money pg. 66 </ref> However, if the one knows that the owner is meticulous about his, or circumstances dictate that he probably is such as it is meticulously wrapped or put away in a private locker, one should not use it without permission.<ref>Halachos of Other People's Money pg. 67</ref> This refers to the later days of Sukkot. However, on the first day (or first two outside of Israel)<ref>Shulchan Aruch O.C. 649:5, Mishna Brurah 649:51, 658:23, Chazon Ovadia p. 285</ref> one does not fulfill his obligation with a borrowed lulav, even if it is with permission.<ref>Shulchan Aruch 649:2, Halachos of Other People's Money pg. 67 </ref>
	#Even a woman may borrow a lulav without permission, even though she is not obligated to do perform the mitzva, since she is permitted to volunteer.<ref>Halachos of Other People's Money pg. 66, Shu"t Igrot Moshe OC 2:106 </ref>		#Even a woman may borrow a lulav without permission, even though she is not obligated to do perform the mitzva, since she is permitted to volunteer.<ref>Halachos of Other People's Money pg. 66, Shu"t Igrot Moshe OC 2:106 </ref>
	#One should not borrow an etrog that is on sale, because the seller probably does not want them to be used.<ref>Halachos of Other People's Money pg. 67, Shu"t Igrot Moshe OC 2:107</ref>		#One should not borrow an etrog that is on sale, because the seller probably does not want them to be used.<ref>Halachos of Other People's Money pg. 67, Shu"t Igrot Moshe OC 2:107</ref>

Non-muktzeh Items

Dlhanon — Tue, 22 Sep 2026 18:12:30 GMT

Rules

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	# It’s permissible to move or touch a Kli Sh’Melachto LeHeter item for any purpose. However, even Kli Sh’Melachto LeHeter may not be moved for no purpose at all.<Ref> Chazon Ovadia, Hilchot Shabbat, Chelek 3, Page 1; S”A 308:4 rules that a Kli Sh’Melachto LeHeter may be moved even for purposes that serve the vessel itself such as to prevent it from breaking or being stolen. Tiltulei [[Shabbat]] (pg 18) explains that this type of purposes includes any purpose for the movement (as is evident by the inverse case). However, concludes S”A, it’s forbidden to move Kli Sh’Melachto LeHeter for no purpose. Kitzur Shulchan Aruch 85:8 agrees. The gemara (Shabbos 123b) quotes a tosefta discussing the historical development of the prohibition of tiltul keilim. The gemara explains that virtually all keilim were included in the initial prohibition and these keilim could not be moved even litzorech gufo or litzorech mikomo. However, as time went on, chazal ultimately permitted movement of a kli shemilachto li’isur litzorech gufo or litzorech mikomo and a kli shemilachto liheter even meichama l’tzeil (see gemara there for a dissenting opinion not accepted lihalacha.) <br/> The Beis Yosef (308:4) quotes the Maggid Mishna (shabbos 25:3) who infers from the Rambam that while a kli shemilachto liheter is the most lenient type of kli, it may not be moved shelo ltzarich klal. The Maggid Mishna explains that this emerges from the gemara, as the gemara’s phraseology “meichama ltzeil” seems to limit the permissibility to cases that protect the item. <br/> A further proof that a kli shemilachto liheter cannot be moved shelo litzorech klal is brought from the gemara’s conclusion on 124a that the shelves containing the lechem hapanim could not be moved in order to freshen the bread since the bread will not become stale in the interim if these shelves are not handled. This indicates that one needs a sufficient tzorech in order to move a kli shemilachto liheter (see Chiddushei haRan 124a and Ridvaz on Rambam Tmidim Umusafim 5:11.) Shitah Lran 123b s.v. mah li and 126b s.v. ki are lenient to move a kli shemelachto lheter for no purpose. Ran meyuchas Lritva 123b and Ritva 123b forbid it.<br/> The Mishna Brurah 308:23 records a lenient opinion that allows the movement of silverware and the like which are constantly handled, as these keilim were never included in the prohibition of tiltul keilim. This leniency is based on Tosfos 123b d’h miktzoa who considers it untenable that chazal would have ever prohibited moving such everyday items. The Mishna Brurah admits that the Rambam seems to prohibit even such movement (see Shaar Hatzion 21.) <br/> The Dirshu Mishna Brurah’s footnote 29 quotes some poskim who permit those who move items out of nervous habit or to help concentrate while learning to do so on Shabbos, as this is considered a tzorech. See also Aruch Hashulchan 308:15 who rules that any movement which a person performs intentionally must have some purpose and is therefore permitted. </ref> However, foods and seforim may be moved even without purpose as these items are not muktzah at all. Hacham Ovadia clarifies that foods which are prohibited to eat on shabbat are also prohibited to handle (tiltul). <ref> Chazon Ovadia, Hilchot Shabbat, Chelek 3, Page 22 </ref>		# It’s permissible to move or touch a Kli Sh’Melachto LeHeter item for any purpose. However, even Kli Sh’Melachto LeHeter may not be moved for no purpose at all.<Ref> Chazon Ovadia, Hilchot Shabbat, Chelek 3, Page 1; S”A 308:4 rules that a Kli Sh’Melachto LeHeter may be moved even for purposes that serve the vessel itself such as to prevent it from breaking or being stolen. Tiltulei [[Shabbat]] (pg 18) explains that this type of purposes includes any purpose for the movement (as is evident by the inverse case). However, concludes S”A, it’s forbidden to move Kli Sh’Melachto LeHeter for no purpose. Kitzur Shulchan Aruch 85:8 agrees. The gemara (Shabbos 123b) quotes a tosefta discussing the historical development of the prohibition of tiltul keilim. The gemara explains that virtually all keilim were included in the initial prohibition and these keilim could not be moved even litzorech gufo or litzorech mikomo. However, as time went on, chazal ultimately permitted movement of a kli shemilachto li’isur litzorech gufo or litzorech mikomo and a kli shemilachto liheter even meichama l’tzeil (see gemara there for a dissenting opinion not accepted lihalacha.) <br/> The Beis Yosef (308:4) quotes the Maggid Mishna (shabbos 25:3) who infers from the Rambam that while a kli shemilachto liheter is the most lenient type of kli, it may not be moved shelo ltzarich klal. The Maggid Mishna explains that this emerges from the gemara, as the gemara’s phraseology “meichama ltzeil” seems to limit the permissibility to cases that protect the item. <br/> A further proof that a kli shemilachto liheter cannot be moved shelo litzorech klal is brought from the gemara’s conclusion on 124a that the shelves containing the lechem hapanim could not be moved in order to freshen the bread since the bread will not become stale in the interim if these shelves are not handled. This indicates that one needs a sufficient tzorech in order to move a kli shemilachto liheter (see Chiddushei haRan 124a and Ridvaz on Rambam Tmidim Umusafim 5:11.) Shitah Lran 123b s.v. mah li and 126b s.v. ki are lenient to move a kli shemelachto lheter for no purpose. Ran meyuchas Lritva 123b and Ritva 123b forbid it.<br/> The Mishna Brurah 308:23 records a lenient opinion that allows the movement of silverware and the like which are constantly handled, as these keilim were never included in the prohibition of tiltul keilim. This leniency is based on Tosfos 123b d’h miktzoa who considers it untenable that chazal would have ever prohibited moving such everyday items. The Mishna Brurah admits that the Rambam seems to prohibit even such movement (see Shaar Hatzion 21.) <br/> The Dirshu Mishna Brurah’s footnote 29 quotes some poskim who permit those who move items out of nervous habit or to help concentrate while learning to do so on Shabbos, as this is considered a tzorech. See also Aruch Hashulchan 308:15 who rules that any movement which a person performs intentionally must have some purpose and is therefore permitted. </ref> However, foods and seforim may be moved even without purpose as these items are not muktzah at all. Hacham Ovadia clarifies that foods which are prohibited to eat on shabbat are also prohibited to handle (tiltul). <ref> Chazon Ovadia, Hilchot Shabbat, Chelek 3, Page 22 </ref>
	# It’s permissible to move a Kli Sh’Melachto LeHeter for purposes that serve the vessel itself such as prevent it from breaking or being stolen. <Ref> Shulchan Aruch O.C. 308:4, Chazon Ovadia, Hilchot Shabbat, Chelek 3, Page 1 </ref>		# It’s permissible to move a Kli Sh’Melachto LeHeter for purposes that serve the vessel itself such as prevent it from breaking or being stolen. <Ref> Shulchan Aruch O.C. 308:4, Chazon Ovadia, Hilchot Shabbat, Chelek 3, Page 1 </ref>
	# Some say that it's permissible to move a Kli Sh'Melachto LeHeter if one has pleasure in moving it. <ref>Aruch HaShulchan 308:15 writes that moving a kli shemelachto lheter for pleasure is permitted since that is considered a use. Also, Minchat [[Shabbat]] 88:53 says that Kli Sh'Melachto LeHeter may be moved if there's pleasure in moving it. Chazon Ovadyah (vol 3, pg 7) relies on this in regards to silverware where there's another dispute if it's considered like food or like [[Kli SheMelachto LeHeter]]. Yalkut Yosef Shabbat 5773 v. 4 p. 229 agrees with Aruch Hashulchan. See also Avnei Nezer OC 403. However, Ben Ish Chai Miketz n. 1 writes that one should move silverware on the table from place to place for no reason just because someone’s hands are fidgety. Also, Yalkut Yosef ([[Shabbat]] vol 2 pg 457, Sherit Yosef pg 418) was strict regarding silverware for no purpose.</ref> Additionally, many permit it to help them with nervousness.<ref>Rav Nevinsal in Byitzchak Yikareh 308:4 quoting Rav Shlomo Zalman Auerbach</ref>		# Some say that it's permissible to move a Kli Sh'Melachto LeHeter if one has pleasure in moving it. <ref>Aruch HaShulchan 308:15 writes that moving a kli shemelachto lheter for pleasure is permitted since that is considered a use. Also, Minchat [[Shabbat]] 88:53 says that Kli Sh'Melachto LeHeter may be moved if there's pleasure in moving it. Chazon Ovadyah (vol 3, pg 7) relies on this in regards to silverware where there's another dispute if it's considered like food or like [[Kli SheMelachto LeHeter]]. Yalkut Yosef Shabbat 5773 v. 4 p. 229 agrees with Aruch Hashulchan. See also Avnei Nezer OC 403. However, Ben Ish Chai Miketz n. 1 writes that one should not move silverware on the table from place to place for no reason just because someone’s hands are fidgety. Also, Yalkut Yosef ([[Shabbat]] vol 2 pg 457, Sherit Yosef pg 418) was strict regarding silverware for no purpose.</ref> Additionally, many permit it to help them with nervousness.<ref>Rav Nevinsal in Byitzchak Yikareh 308:4 quoting Rav Shlomo Zalman Auerbach</ref>
	# It’s forbidden to move a Kli Sh’Melachto LeHeter without any intent as that’s considered moving it for no purpose. <Ref> Aruch HaShulchan 308:15, Tiltulei [[Shabbat]] (pg 18) </ref>		# It’s forbidden to move a Kli Sh’Melachto LeHeter without any intent as that’s considered moving it for no purpose. <Ref> Aruch HaShulchan 308:15, Tiltulei [[Shabbat]] (pg 18) </ref>
	# It is permitted to move a Kli Shemelachto Lheter so that you can use it later that Shabbat, however, it is forbidden to move a Kli Sh’Melachto LeHeter for a need for after [[Shabbat]] as that’s considered moving it for no purpose (for [[Shabbat]]). <ref>Taz 308:2, Mishna Brurah 308:21 </ref>		# It is permitted to move a Kli Shemelachto Lheter so that you can use it later that Shabbat, however, it is forbidden to move a Kli Sh’Melachto LeHeter for a need for after [[Shabbat]] as that’s considered moving it for no purpose (for [[Shabbat]]). <ref>Taz 308:2, Mishna Brurah 308:21 </ref>

Mitzvah to Daven

YitzchakSultan1 — Tue, 22 Sep 2026 01:56:47 GMT

Minyan

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	#According to Sephardim, a woman who doesn't have time should at least say Birchot Hashachar, Birchot HaTorah, and Shemona Esrei. It is also proper for them to also say Shema. <ref>Yalkut Yosef (Otzar Dinim Lisha Velebat p. 68, 77, 104)</ref>		#According to Sephardim, a woman who doesn't have time should at least say Birchot Hashachar, Birchot HaTorah, and Shemona Esrei. It is also proper for them to also say Shema. <ref>Yalkut Yosef (Otzar Dinim Lisha Velebat p. 68, 77, 104)</ref>
	===Minyan===		===Minyan===
	# Women are exempt from davening with a minyan.<ref>Shvut Yakov 3:54, Yalkut Yosef 106:3, Leket Halachot 3:577 based on [https://www.hebrewbooks.org/pdfpager.aspx?req=1970&st=&pgnum=27 Teshuva M'ahava 2:229:10], Rav Shlomo Zalman Auerbach in Halichot Shlomo (Tefillah ch. 5 fnt. 4 p. 61), and Piskei Teshuvot 90:8. Piskei Teshuvot writes that women are exempt from tefillah btzibur. He quotes this from Shvut Yakov 3:54 and Teshuva Mahava 2:229. Though he adds that there is reward for women who do pray in shul with the tzibbur. [https://ph.yhb.org.il/03-20-02/ Rav Eliezer Melamed (Peninei Halacha ch. 20)] explains that since women aren't obligated in mitzvot that are time bound they are exempt from joining the minyan. (Another [https://www.yeshiva.org.il/midrash/3858 link here].) Even though Rav Yakov Ariel (Bohela Shel Torah v. 2 ch. 26 p. 100) wrote that women are obligated in davening in a minyan he ~~explained himself that~~ he meant ~~that~~ [https://www.toraland.org.il/%D7%A9%D7%90%D7%9C%D7%95%D7%AA-%D7%95%D7%AA%D7%A9%D7%95%D7%91%D7%95%D7%AA/%D7%90%D7%9E%D7%95%D7%A0%D7%94-%D7%95%D7%94%D7%9C%D7%9B%D7%94/%D7%AA%D7%A4%D7%99%D7%9C%D7%94/%D7%97%D7%99%D7%95%D7%91-%D7%A0%D7%A9%D7%99%D7%9D-%D7%91%D7%AA%D7%A4%D7%99%D7%9C%D7%94-%D7%91%D7%9E%D7%A0%D7%99%D7%99%D7%9F/ torahland.org.il] women are exempt but it is ideal for women to daven in a minyan. The fact that they are exempt is also evident in the fact that they can't join for the requisite quorum for a minyan (Tosfot Brachot 45b, Shulchan Aruch O.C. 55:1, Mishna Brurah 55:3, Ishei Yisrael 15:6, Tefillah Khilchata 8:27).</ref> Therefore, they shouldn't skip tefillot in order to catch up to the minyan.<ref>Rav Shlomo Zalman Auerbach in Halichot Shlomo (Tefillah ch. 5 fnt. 4 p. 61) holds that there's no obligation at all for a women to daven with a minyan and therefore she shouldn't skip to catch up with the minyan. Avnei Yishfeh Tehillah 16:6 quotes Rav Shlomo Zalman but also quotes Rav Elyashiv and Rav Shmuel Wosner who disagrees that women can skip pesukei dzimra in order to daven with a minyan since it enhances her davening. Mishna Achrona 70:12 quotes Rav Shlomo Zalman Auerbach (Halichot Shlomo 5:4) as saying that if women are late they shouldn't skip psukei dzimra in order to pray with the tzibbur because they aren't really obligated in tefillah btzibbur. However, he also quotes Rav Chaim Kanievsky (Ishei Yisrael ch. 12 fnt. 48) who says that they should skip in order to pray with the tzibbur. </ref>		# Women are exempt from davening with a minyan.<ref>Shvut Yakov 3:54, Yalkut Yosef 106:3, Leket Halachot 3:577 based on [https://www.hebrewbooks.org/pdfpager.aspx?req=1970&st=&pgnum=27 Teshuva M'ahava 2:229:10], Rav Shlomo Zalman Auerbach in Halichot Shlomo (Tefillah ch. 5 fnt. 4 p. 61), and Piskei Teshuvot 90:8. Piskei Teshuvot writes that women are exempt from tefillah btzibur. He quotes this from Shvut Yakov 3:54 and Teshuva Mahava 2:229. Though he adds that there is reward for women who do pray in shul with the tzibbur. [https://ph.yhb.org.il/03-20-02/ Rav Eliezer Melamed (Peninei Halacha ch. 20)] explains that since women aren't obligated in mitzvot that are time bound they are exempt from joining the minyan. (Another [https://www.yeshiva.org.il/midrash/3858 link here].) Even though Rav Yakov Ariel (Bohela Shel Torah v. 2 ch. 26 p. 100) wrote that women are obligated in davening in a minyan he later clarified what he meant. He explained ([https://www.toraland.org.il/%D7%A9%D7%90%D7%9C%D7%95%D7%AA-%D7%95%D7%AA%D7%A9%D7%95%D7%91%D7%95%D7%AA/%D7%90%D7%9E%D7%95%D7%A0%D7%94-%D7%95%D7%94%D7%9C%D7%9B%D7%94/%D7%AA%D7%A4%D7%99%D7%9C%D7%94/%D7%97%D7%99%D7%95%D7%91-%D7%A0%D7%A9%D7%99%D7%9D-%D7%91%D7%AA%D7%A4%D7%99%D7%9C%D7%94-%D7%91%D7%9E%D7%A0%D7%99%D7%99%D7%9F/ torahland.org.il]) that women are exempt but it is ideal for women to daven in a minyan. The fact that they are exempt is also evident in the fact that they can't join for the requisite quorum for a minyan (Tosfot Brachot 45b, Shulchan Aruch O.C. 55:1, Mishna Brurah 55:3, Ishei Yisrael 15:6, Tefillah Khilchata 8:27).</ref> Therefore, they shouldn't skip tefillot in order to catch up to the minyan.<ref>Rav Shlomo Zalman Auerbach in Halichot Shlomo (Tefillah ch. 5 fnt. 4 p. 61) holds that there's no obligation at all for a women to daven with a minyan and therefore she shouldn't skip to catch up with the minyan. Avnei Yishfeh Tehillah 16:6 quotes Rav Shlomo Zalman but also quotes Rav Elyashiv and Rav Shmuel Wosner who disagrees that women can skip pesukei dzimra in order to daven with a minyan since it enhances her davening. Mishna Achrona 70:12 quotes Rav Shlomo Zalman Auerbach (Halichot Shlomo 5:4) as saying that if women are late they shouldn't skip psukei dzimra in order to pray with the tzibbur because they aren't really obligated in tefillah btzibbur. However, he also quotes Rav Chaim Kanievsky (Ishei Yisrael ch. 12 fnt. 48) who says that they should skip in order to pray with the tzibbur. </ref>
	# Regarding Kriyat Hatorah some say that women are obligated to listen to kriyat hatorah but the minhag is that women do not listen to kriyat hatorah.<ref>Magen Avraham 282:6, Mishna Brurah 282:13. Avnei Yishfeh Tehillah 16:6 explains that even the Magen Avraham who says that woman are obligated to listen to kriyat hatorah which needs a minyan that is only because it is part of a public reading that she understands and gains from as we find by hakel which includes women. However, davening Shemona Esrei with a congregation is something that since they can't form or contribute to the minyan, chazal never obligated to daven with a minyan.</ref>		# Regarding Kriyat Hatorah some say that women are obligated to listen to kriyat hatorah but the minhag is that women do not listen to kriyat hatorah.<ref>Magen Avraham 282:6, Mishna Brurah 282:13. Avnei Yishfeh Tehillah 16:6 explains that even the Magen Avraham who says that woman are obligated to listen to kriyat hatorah which needs a minyan that is only because it is part of a public reading that she understands and gains from as we find by hakel which includes women. However, davening Shemona Esrei with a congregation is something that since they can't form or contribute to the minyan, chazal never obligated to daven with a minyan.</ref>

Yom Kippur

YitzchakSultan1 — Sun, 20 Sep 2026 15:30:49 GMT

Hadlakat Nerot of Yom Kippur

User:NoamW

NoamW — Thu, 10 Sep 2026 21:38:20 GMT

User account NoamW was created

← Older revision		Revision as of 15:30, 20 September 2026
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	#If a woman is going to recite Shehechiyanu when lighting the candles for Yom Kippur she should be careful not to be wearing leather shoes at the time since the recital of Shehechiyanu is an acceptance of Yom Kippur.<ref>Shemirat Shabbat Kehilchata (Intro ch. 3 n. 8)</ref>		#If a woman is going to recite Shehechiyanu when lighting the candles for Yom Kippur she should be careful not to be wearing leather shoes at the time since the recital of Shehechiyanu is an acceptance of Yom Kippur.<ref>Shemirat Shabbat Kehilchata (Intro ch. 3 n. 8)</ref>
	# If Yom Kippur falls out on Shabbat, everyone lights candles on Friday for Shabbat besides for Yom Kippur. If someone has the practice to recite a bracha on lighting Yom Kippur candles when it falls out during the week, when it falls out on Shabbat one should recite the text "נרות של שבת ושל יום הכיפורים".<ref>Levush 610:2, Mateh Efraim 619:4, Mishna Brurah 610:7</ref> Others say that even if one doesn't have a practice to recite the bracha during the week, when it falls out on Shabbat the text for Yom Kippur is inserted.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=7793&st=&pgnum=300 Demesk Eliezer 610:3] writes that the Gra holds that one should insert Yom Kippur into the bracha whether or not one generally has the practice to recite the bracha during the week. Since one is reciting a bracha because of Shabbat, Yom Kippur is added either way. He compares it to Shabbat 24a where the idea of mentioning Chanuka in Mussaf of Shabbat even though Chanuka doesn't generate the obligation of Mussaf.</ref>		# If Yom Kippur falls out on Shabbat, everyone lights candles on Friday for Shabbat besides for Yom Kippur. If someone has the practice to recite a bracha on lighting Yom Kippur candles when it falls out during the week, when it falls out on Shabbat one should recite the text "נרות של שבת ושל יום הכיפורים".<ref>Levush 610:2, Mateh Efraim 619:4, Mishna Brurah 610:7</ref> Others say that even if one doesn't have a practice to recite the bracha during the week, when it falls out on Shabbat the text for Yom Kippur is inserted.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=7793&st=&pgnum=300 Demesk Eliezer 610:3] writes that the Gra holds that one should insert Yom Kippur into the bracha whether or not one generally has the practice to recite the bracha during the week. Since one is reciting a bracha because of Shabbat, Yom Kippur is added either way. He compares it to Shabbat 24a where the idea of mentioning Chanuka in Mussaf of Shabbat even though Chanuka doesn't generate the obligation of Mussaf.</ref>
			# A single man should light Yom Kippur candles with a bracha. Even though the reason for the lighting was for couples the minhag is to treat it like Shabbat.<ref>Rav Elyashiv (Ashrei Ha'ish 3:21:6). Avnei Darech 19:138 quoting Rav Sarya Debilitsky, Mishnat Yosef 10:100, and Divrei Benayahu </ref>

	===The mitzvah of accepting Yom Kippur early===		===The mitzvah of accepting Yom Kippur early===

	#It is a mitzvah to accept Yom Kippur early in order to add from the week onto Yom Kippur. <ref>Gemara [[Rosh Hashana]] 9a learns from Vayikra 23:32 that there is an obligation to add from the weekday onto Yom Kippur called Tosefet Yom Kippur. (This also appears in Yoma 81b). Shulchan Aruch 263:2 brings this as halacha. </ref>		#It is a mitzvah to accept Yom Kippur early in order to add from the week onto Yom Kippur.<ref>Gemara [[Rosh Hashana]] 9a learns from Vayikra 23:32 that there is an obligation to add from the weekday onto Yom Kippur called Tosefet Yom Kippur. (This also appears in Yoma 81b). Shulchan Aruch 263:2 brings this as halacha. </ref>
	#It's sufficient to add any amount of time before sunset. However, it's praiseworthy to add 20 or 30 minutes before sunset. (See footnote for background) <ref>*Shulchan Aruch 271:2 and 608:1 rules that there's no minimum requirement of time one needs to add to [[Shabbat]] to fulfill Tosefet [[Shabbat]]. 39 Melachos (vol 1, pg 150) rules like Shulchan Aruch that there's no specific minimum time for Tofeset [[Shabbat]]. Yalkut Yosef 608:2 rules like Shulchan Aruch.		#It's sufficient to add any amount of time before sunset. However, it's praiseworthy to add 20 or 30 minutes before sunset. (See footnote for background).<ref>*Shulchan Aruch 271:2 and 608:1 rules that there's no minimum requirement of time one needs to add to [[Shabbat]] to fulfill Tosefet [[Shabbat]]. 39 Melachos (vol 1, pg 150) rules like Shulchan Aruch that there's no specific minimum time for Tofeset [[Shabbat]]. Yalkut Yosef 608:2 rules like Shulchan Aruch.
	*Mishna Brurah 608:2 regarding Yom Kippur references his comments regarding accepting [[Shabbat]] early. There Mishna Brurah 271:22 quotes the Rosh who argues that a certain amount of time is needed. [Beiur Halacha s.v. Ayzo Zman posits that this period of time should be no longer than 3/4 of a [[mil]] (which is 13.5 minutes).] The Mishna Brurah 271:23 concludes that in order to fulfill the mitzvah of Tofeset [[Shabbat]] (adding onto [[Shabbat]]) one should refrain from work 30 or 20 minutes before sunset. See [[When does Shabbat start?]]. Shemirat Shabbat Kehilchata (new edition, 3:7) rules like Shulchan Aruch but in the footnote (#8) writes that starting 20 or 30 minutes early is praiseworthy.</ref>		*Mishna Brurah 608:2 regarding Yom Kippur references his comments regarding accepting [[Shabbat]] early. There Mishna Brurah 271:22 quotes the Rosh who argues that a certain amount of time is needed. [Beiur Halacha s.v. Ayzo Zman posits that this period of time should be no longer than 3/4 of a [[mil]] (which is 13.5 minutes).] The Mishna Brurah 271:23 concludes that in order to fulfill the mitzvah of Tofeset [[Shabbat]] (adding onto [[Shabbat]]) one should refrain from work 30 or 20 minutes before sunset. See [[When does Shabbat start?]]. Shemirat Shabbat Kehilchata (new edition, 3:7) rules like Shulchan Aruch but in the footnote (#8) writes that starting 20 or 30 minutes early is praiseworthy.</ref>
	#Once one accepted Yom Kippur it is forbidden to eat or do any of the 5 prohibited activities of Yom Kippur. <ref>Shulchan Aruch 608:1, Yalkut Yosef 608:2 </ref>		#Once one accepted Yom Kippur it is forbidden to eat or do any of the 5 prohibited activities of Yom Kippur.<ref>Shulchan Aruch 608:1, Yalkut Yosef 608:2 </ref>

	==Yom Kippur Prayers==		==Yom Kippur Prayers==
	===Nighttime prayers of Yom Kippur===		===Nighttime prayers of Yom Kippur===

	#If a congregation didn’t say Kol Nidrei until after nightfall of Yom Kippur the congregation may say it. <ref>Rav Avigdor Neventzal in BeYitzchak Yikare on S”A 306:12 because it’s a need for the congregation even though one usually can’t do Hatarat Nedarim on [[Shabbat]] (S”A 341:1). </ref>		#If a congregation didn’t say Kol Nidrei until after nightfall of Yom Kippur the congregation may say it.<ref>Rav Avigdor Neventzal in BeYitzchak Yikare on S”A 306:12 because it’s a need for the congregation even though one usually can’t do Hatarat Nedarim on [[Shabbat]] (S”A 341:1). </ref>

	===Yom Kippur morning prayers===		===Yom Kippur morning prayers===

	#According to some poskim, the beracha "Sheasa Li Kol Tzorki" should not be recited on [[Yom Kippur]]. <ref>Ben Ish Chai, Vayeshev, 9; Kaf Hachaim 46:17 </ref> Others disagree. <ref>Chazon Ovadyah (Yamim Noraim pg 320), </ref>		#According to some poskim, the beracha "Sheasa Li Kol Tzorki" should not be recited on [[Yom Kippur]].<ref>Ben Ish Chai, Vayeshev, 9; Kaf Hachaim 46:17 </ref> Others disagree.<ref>Chazon Ovadyah (Yamim Noraim pg 320), </ref>
	#It’s preferable to minimize in piyutim and [[selichot]] in order to start [[Mussaf]] before six and half hours. <ref>S”A 620:1 writes one should minimize piyutim and [[selichot]] in order to finish [[Mussaf]] by the end of the seventh hour. Even though some achronim explain S”A simply that one should start [[Mussaf]] by the beginning of the seventh hour (midday), many achronim say that the term S”A used wasn’t precise and really he means the time of [[Mincha]] which is six and a half hours. That is the opinion of Mishna Brurah 620:2 and Yalkut Yosef (Moadim pg 104). Mishna Brurah 620:1 says that if it is the end of the sixth hour one may skip Avinu Malkenu in order to say [[Mussaf]] by the end of the seventh hour. </ref> However, if one did wait until after six and a half hours one should say [[Mussaf]] first and then [[Mincha]] unless nine and a half hours passed in which case [[Mincha]] should go first. <ref>Mishna Brurah 620:2 rules like the opinion of the Ri quoted by S”A 286:4 (see [[Mussaf]] page for lengthy explanation).</ref>		#It’s preferable to minimize in piyutim and [[selichot]] in order to start [[Mussaf]] before six and half hours.<ref>S”A 620:1 writes one should minimize piyutim and [[selichot]] in order to finish [[Mussaf]] by the end of the seventh hour. Even though some achronim explain S”A simply that one should start [[Mussaf]] by the beginning of the seventh hour (midday), many achronim say that the term S”A used wasn’t precise and really he means the time of [[Mincha]] which is six and a half hours. That is the opinion of Mishna Brurah 620:2 and Yalkut Yosef (Moadim pg 104). Mishna Brurah 620:1 says that if it is the end of the sixth hour one may skip Avinu Malkenu in order to say [[Mussaf]] by the end of the seventh hour. </ref> However, if one did wait until after six and a half hours one should say [[Mussaf]] first and then [[Mincha]] unless nine and a half hours passed in which case [[Mincha]] should go first.<ref>Mishna Brurah 620:2 rules like the opinion of the Ri quoted by S”A 286:4 (see [[Mussaf]] page for lengthy explanation).</ref>
	#Some have the minhag to add Piyutim even during the [[Brachot]] [[Kriyat Shema]], however, it’s preferable not to add Piyutim there. <ref>Kaf HaChaim 620:1 </ref>		#Some have the minhag to add Piyutim even during the [[Brachot]] [[Kriyat Shema]], however, it’s preferable not to add Piyutim there.<ref>Kaf HaChaim 620:1 </ref>
	#The Minhag is to add Piyutim which are relevant to the purpose of the day. However, one shouldn’t add so many not to delay saying [[Shema]] in its proper time. <ref>Kaf HaChaim 620:1 </ref>		#The Minhag is to add Piyutim which are relevant to the purpose of the day. However, one shouldn’t add so many not to delay saying [[Shema]] in its proper time.<ref>Kaf HaChaim 620:1 </ref>
	#There’s different minhag as whether to say the first פסוק of Mizmor Shel Yom Ha[[Shabbat]] on [[Yom Tov]] and Yom Kippur. <ref>Kaf HaChaim 620:2 </ref>		#There’s different minhag as whether to say the first פסוק of Mizmor Shel Yom Ha[[Shabbat]] on [[Yom Tov]] and Yom Kippur. <ref>Kaf HaChaim 620:2 </ref>
	#A Talmid Chacham should not separate himself to learn Torah while the congregation is praying or saying [[selichot]]. <ref>Kaf HaChaim 620:3 </ref>		#A Talmid Chacham should not separate himself to learn Torah while the congregation is praying or saying [[selichot]]. <ref>Kaf HaChaim 620:3 </ref>