https://halachipedia.com/api.php?hideanons=1&hidebots=1&hideminor=1&urlversion=1&days=7&limit=50&target=MediaWiki%3ASidebarTree&action=feedrecentchanges&feedformat=atomHalachipedia - Changes related to "MediaWiki:SidebarTree" [en]2024-03-29T08:33:08ZRelated changesMediaWiki 1.39.3https://halachipedia.com/index.php?title=Negiah&diff=32851&oldid=32380Negiah2024-03-28T18:09:19Z<p><span dir="auto"><span class="autocomment">Handshakes</span></span></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#It is forbidden for one to initiate a handshake with the opposite gender.<ref>Shaarei Teshuvah 3:80, Sefer Chassidim 1090, Od Yosef Chaiy Shoftim pg. 151, Igros Moshe O.C. 1:113, E.H. 1:56 and 4:32-9, Mishneh Halachos 6:223, Yalkut Yosef (Otzar Dinim L'isha 60:27), Otzer Haposkim 20:3-1, Az Nidbaru 2:73, as quoted by Rav Ari Wasserman. [http://www.workplacehalacha.com/wp-content/uploads/2014/08/Chapter-12-Shaking-Hands.pdf See article here] </ref><ref>Od Yosef Chai (Shoftim pg. 151) and Igros Moshe O.C. 1:113 explain that a handshake is inherently considered affectionate. Beit Yosef 195, Sdei Chemed 3 Marechet 100 Klal 7 hold that even if it would not be considered affectionate, it would still be a violation of the Rabbinic decree to touch the opposite gender even not affectionately. Sefardim should follow this opinion.</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#It is forbidden for one to initiate a handshake with the opposite gender.<ref>Shaarei Teshuvah 3:80, Sefer Chassidim 1090, Od Yosef Chaiy Shoftim pg. 151, Igros Moshe O.C. 1:113, E.H. 1:56 and 4:32-9, Mishneh Halachos 6:223, Yalkut Yosef (Otzar Dinim L'isha 60:27), Otzer Haposkim 20:3-1, Az Nidbaru 2:73, as quoted by Rav Ari Wasserman. [http://www.workplacehalacha.com/wp-content/uploads/2014/08/Chapter-12-Shaking-Hands.pdf See article here] </ref><ref>Od Yosef Chai (Shoftim pg. 151) and Igros Moshe O.C. 1:113 explain that a handshake is inherently considered affectionate. Beit Yosef 195, Sdei Chemed 3 Marechet 100 Klal 7 hold that even if it would not be considered affectionate, it would still be a violation of the Rabbinic decree to touch the opposite gender even not affectionately. Sefardim should follow this opinion.</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#It is still forbidden to initiate a handshake with the opposite gender if one is wearing gloves.<ref>Sefer Chassidim 1090, Od Yosef Chai Shoftim pg. 151</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#It is still forbidden to initiate a handshake with the opposite gender if one is wearing gloves.<ref>Sefer Chassidim 1090, Od Yosef Chai Shoftim pg. 151</ref></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>#Some poskim hold that it is permitted to shake someone of the opposite gender's hand in a professional context if she extends her hand first. However, other poskim forbid doing so.<ref>Rav Moshe Feinstein in Igrot Moshe EH 1:56 writes that some rabbis who permit shaking a woman's hand if she extends hers he would understand that it was based on the concept of that it wasn't derech chiba. However, he writes that he thinks that it is a weak argument to rely on.</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>#Some poskim hold that it is permitted to shake someone of the opposite gender's hand in a professional context if she extends her hand first. However, other poskim forbid doing so.<ref>Rav Moshe Feinstein in Igrot Moshe EH 1:56 writes that some rabbis who permit shaking a woman's hand if she extends hers he would understand that it was based on the concept of that it wasn't derech chiba. However, he writes that he thinks that it is a weak argument to rely on<ins style="font-weight: bold; text-decoration: none;">. [https://www.yutorah.org/lectures/1094161 Rabbi Mordechai Willig (Chatzitza Shiur 23 min 17)] holds that it is permitted to shake a woman's hand in a professional context because it isn't derech chiba</ins>.</ref></div></td></tr>
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</table>YitzchakSultan1https://halachipedia.com/index.php?title=Chatzitza&diff=32850&oldid=32804Chatzitza2024-03-28T18:09:08Z<p><span dir="auto"><span class="autocomment">Nails</span></span></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* The Sidrei Tahara 198:39 points out that the idea of the Taz that if she didn't know if her nails were clean before and she forgot to cut them she can be lenient since it is only a question of a safek derabbanan is subject to dispute. In Sidrei Tahara 199:40 he discusses at length if you could be lenient on a safek derabbanan if originally there was a chazaka of tumah. Taharat Habayit v. 3 p. 84 quotes achronim who support the idea of the Taz based on the Rash (Mikvaot 2:2) that since the tevilah worked on a biblical level the derabbanan safek is viewed independently of the original chazakah of tumah. See the Pri Hasadeh 4:104 who relies on this Rash regarding bandages. See Sidrei Tahara and Taharat Habayit (v. 3, pp. 85-6) for elaboration of this complex topic.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* The Sidrei Tahara 198:39 points out that the idea of the Taz that if she didn't know if her nails were clean before and she forgot to cut them she can be lenient since it is only a question of a safek derabbanan is subject to dispute. In Sidrei Tahara 199:40 he discusses at length if you could be lenient on a safek derabbanan if originally there was a chazaka of tumah. Taharat Habayit v. 3 p. 84 quotes achronim who support the idea of the Taz based on the Rash (Mikvaot 2:2) that since the tevilah worked on a biblical level the derabbanan safek is viewed independently of the original chazakah of tumah. See the Pri Hasadeh 4:104 who relies on this Rash regarding bandages. See Sidrei Tahara and Taharat Habayit (v. 3, pp. 85-6) for elaboration of this complex topic.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Sidrei Tahara 198:51 asks on the Taz that if she didn't know if her nails were clean before tevilah and just knows that they're clean now, doesn't that mean she didn't check and her tevilah would be invalid. [http://www.hebrewbooks.org/pdfpager.aspx?req=7700&st=&pgnum=159 Mishcha D'rabuta YD 198:8 (Rabbi Masud Alfasi, Chief Rabbi of Tunisia in 18th century)] accepts the Taz and explains that if she cleaned beforehand but we're just not sure if she checked really well that's where we say that safek derabbanan. Also, he writes that if she cut her nails within 3 or 4 days of the tevilah that is sufficient. </ref> According to Sephardim, if she forgot to cut her nails and they were clean she doesn't need to go to the mikveh again.<ref>Shulchan Aruch YD 198:18 rules that the nail itself isn't a chatzitza. Rav Ovadia Yosef in Taharat Habayit (v. 3 p. 83) writes that she doesn't need to go again if she forgot to cut her nails as long as they were clean. However, the Ben Ish Chai (Shana Bet, Shemini no. 4) holds like the Rama that she should go again.</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Sidrei Tahara 198:51 asks on the Taz that if she didn't know if her nails were clean before tevilah and just knows that they're clean now, doesn't that mean she didn't check and her tevilah would be invalid. [http://www.hebrewbooks.org/pdfpager.aspx?req=7700&st=&pgnum=159 Mishcha D'rabuta YD 198:8 (Rabbi Masud Alfasi, Chief Rabbi of Tunisia in 18th century)] accepts the Taz and explains that if she cleaned beforehand but we're just not sure if she checked really well that's where we say that safek derabbanan. Also, he writes that if she cut her nails within 3 or 4 days of the tevilah that is sufficient. </ref> According to Sephardim, if she forgot to cut her nails and they were clean she doesn't need to go to the mikveh again.<ref>Shulchan Aruch YD 198:18 rules that the nail itself isn't a chatzitza. Rav Ovadia Yosef in Taharat Habayit (v. 3 p. 83) writes that she doesn't need to go again if she forgot to cut her nails as long as they were clean. However, the Ben Ish Chai (Shana Bet, Shemini no. 4) holds like the Rama that she should go again.</ref></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">## If an Ashkenazi woman forgot to cut her nails and it is Friday night, some poskim hold that she should clean her nails and then go to mikveh.<ref>Taz 198:21. [https://www.yutorah.org/lectures/1094161 Rabbi Mordechai Willig (Chatzitza Shiur 23)] holds that the primary halacha should follow the Taz. If she forgot to cut her nails and it is Shabbat, she should just clean them very well and go to mikveh. He said that in the part before it was recorded and hints to it again at min 17 and says it briefly at min 44. </ref> Other poskim hold that she should ask a non-Jew to cut the nails and then go to mikveh.<ref>Shach 198:25 and Nekudat Hakesef, Mishna Brurah 340:3</ref> If a non-Jew is not available it is possible to rely on the poskim who hold she can clean her nails and then go to mikveh.<ref>Mishna Brurah 340:3</ref></ins></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># If she cut her nails within the last 3 days that it is acceptable to be considered cut and not recognizable that they grew.<ref>Orot Hatahara p. 345 citing Chut Shani p. 302. See also [http://www.hebrewbooks.org/pdfpager.aspx?req=7700&st=&pgnum=159 Mishcha D'rabuta YD 198:8 (Rabbi Masud Alfasi, Chief Rabbi of Tunisia in 18th century)].</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># If she cut her nails within the last 3 days that it is acceptable to be considered cut and not recognizable that they grew.<ref>Orot Hatahara p. 345 citing Chut Shani p. 302. See also [http://www.hebrewbooks.org/pdfpager.aspx?req=7700&st=&pgnum=159 Mishcha D'rabuta YD 198:8 (Rabbi Masud Alfasi, Chief Rabbi of Tunisia in 18th century)].</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># If there was dirt under a nail where the nail corresponds to the top of the finger it isn't considered a chatzitza, whereas if there's dirt on the top part of the nail which is beyond the finger it is a chatzitza.<ref>The Tosefta Mikvaot 6:5 distinguishes between whether the dirt is under the part of the nail that corresponds to the top of the finger which it wouldn't be a chatzitza and beyond that. The Rosh (Mikvaot no. 26) and Rashba (Torat Habayit Hakatzar 32a) hold like this Tosefta. The Rambam (Mikvaot 2:14), however, argues that the nail isn't a chatzitza either way. The Tur and Shulchan Aruch 198:18 rule like the Rosh.</ref> Dough or mud beneath the nail is always a chatzitza.<ref>Mishna Mikvaot 9:2 writes that dough under the nail is a chatzitza. The Rambam (Mikvaot 2:1) equates mud with dough. The Rashba (Chullin 107, cited by Bet Yosef 198:18) explains that dough or mud stick and are a chatzitza but dirt which a woman removes easily isn't a chatzitza if she decided to leave it there and it was on the bottom of the nail corresponding to the finger. The Taz 198:19 rules that mud is a chatzitza under the nail. </ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># If there was dirt under a nail where the nail corresponds to the top of the finger it isn't considered a chatzitza, whereas if there's dirt on the top part of the nail which is beyond the finger it is a chatzitza.<ref>The Tosefta Mikvaot 6:5 distinguishes between whether the dirt is under the part of the nail that corresponds to the top of the finger which it wouldn't be a chatzitza and beyond that. The Rosh (Mikvaot no. 26) and Rashba (Torat Habayit Hakatzar 32a) hold like this Tosefta. The Rambam (Mikvaot 2:14), however, argues that the nail isn't a chatzitza either way. The Tur and Shulchan Aruch 198:18 rule like the Rosh.</ref> Dough or mud beneath the nail is always a chatzitza.<ref>Mishna Mikvaot 9:2 writes that dough under the nail is a chatzitza. The Rambam (Mikvaot 2:1) equates mud with dough. The Rashba (Chullin 107, cited by Bet Yosef 198:18) explains that dough or mud stick and are a chatzitza but dirt which a woman removes easily isn't a chatzitza if she decided to leave it there and it was on the bottom of the nail corresponding to the finger. The Taz 198:19 rules that mud is a chatzitza under the nail. </ref></div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># If she forgot to cut the toenails it isn't a chatzitza after the fact since women don't care about the look of their toenails as much as their fingernails.<ref>Pitchei Teshuva 198:10 quoting Chamudei Doniel. Ben Ish Chai (Shana Bet, Shemini no. 4) agrees. Shiurei Shevet Halevi (cited by Taharat Habayit v. 3 p. 91) is lenient despite the fact that the Raavan (cited by Shach 198:25) writes that there's no distinction between fingernails and toenails.</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># If she forgot to cut the toenails it isn't a chatzitza after the fact since women don't care about the look of their toenails as much as their fingernails.<ref>Pitchei Teshuva 198:10 quoting Chamudei Doniel. Ben Ish Chai (Shana Bet, Shemini no. 4) agrees. Shiurei Shevet Halevi (cited by Taharat Habayit v. 3 p. 91) is lenient despite the fact that the Raavan (cited by Shach 198:25) writes that there's no distinction between fingernails and toenails.</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># If there's an ingrown toenail that the doctor has instructed that it grow out, it should be cleaned before going to the mikveh and it doesn't need to be cut.<ref>The Laws of Niddah v. 2, p. 313. He is lenient in extenuating circumstances even if it can't be totally cleaned based on the Chamudei Doniel cited by Pitchei Teshuva YD 198:10 that today women don't care about how their toenails look. Taharat Habayit v. 3 p. 92 based on the Chatom Sofer 195 that since it isn't going to be cut until the healing is finished it isn't a chatzitza now.</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># If there's an ingrown toenail that the doctor has instructed that it grow out, it should be cleaned before going to the mikveh and it doesn't need to be cut.<ref>The Laws of Niddah v. 2, p. 313. He is lenient in extenuating circumstances even if it can't be totally cleaned based on the Chamudei Doniel cited by Pitchei Teshuva YD 198:10 that today women don't care about how their toenails look. Taharat Habayit v. 3 p. 92 based on the Chatom Sofer 195 that since it isn't going to be cut until the healing is finished it isn't a chatzitza now.</ref></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># A hangnail that is in its minority detached is a chatzitza but if it is in its majority detached it is a chatzitza.<ref>Shulchan Aruch YD 198:21</ref> The minhag is to do the tevilah again if she forgot to cut her nails and left a hangnail even if it was a majority detached.<ref>Shach 198:27, Bear Heitev 198:23</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># A hangnail that is in its minority detached is a chatzitza<ins style="font-weight: bold; text-decoration: none;">, </ins>but if it is in its majority detached it is a chatzitza.<ref>Shulchan Aruch YD 198:21</ref> The minhag is to do the tevilah again if she forgot to cut her nails and left a hangnail even if it was a majority detached.<ref>Shach 198:27, Bear Heitev 198:23<ins style="font-weight: bold; text-decoration: none;"></ref> If it is Shabbat and a nail is detached in its minority she can ask a non-Jew to cut the nail her nail and then go to the mikveh.<ref>[https://www.yutorah.org/lectures/1094161 Rabbi Mordechai Willig (Chatzitza Shiur 23, min 17-19)]</ins></ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># Artificial nails should be removed but after the fact aren't a chatzitza.<ref>Orot Hatahara p. 355 citing Taharat Habayit p. 101-112 and Chut Shani p. 299</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># Artificial nails should be removed but after the fact aren't a chatzitza.<ref>Orot Hatahara p. 355 citing Taharat Habayit p. 101-112 and Chut Shani p. 299</ref></div></td></tr>
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</table>YitzchakSultan1https://halachipedia.com/index.php?title=Chol_HaMoed&diff=32834&oldid=32799Chol HaMoed2024-03-27T15:49:47Z<p><span dir="auto"><span class="autocomment">Comparison of the Reasons for which Melacha is Permitted</span></span></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#Preliminary preparations such as sharpening a knife or repairing a stove in order to make food for [[Yom Tov]] is permissible if one wasn’t able to fix in before [[Yom Tov]].<ref>S”A 540:7-8, Mishna Brurah 540:27 </ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#Preliminary preparations such as sharpening a knife or repairing a stove in order to make food for [[Yom Tov]] is permissible if one wasn’t able to fix in before [[Yom Tov]].<ref>S”A 540:7-8, Mishna Brurah 540:27 </ref></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>#It’s permissible to do preparations even in a skilled fashion and even if it involves excessive effort.<ref>Ramban (Likkutim on Chol Hamoed s.v. vchen bmachshirin), Mishna Brurah 540:18 and 537:15, Hilchot Chol HaMoed Zichron Shlomo (pg 39). Ramban holds that machshirei ochel nefesh are permitted just like ochel nefesh, even with professional work. However, Ritva (Moed Katan 10a s.v. darash) <del style="font-weight: bold; text-decoration: none;">argues </del>that professional work, such as fixing a mill, is forbidden for machshirei ochel nefesh. Ramban permits that example even though it is professional work. </ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>#It’s permissible to do preparations even in a skilled fashion and even if it involves excessive effort.<ref>Ramban (Likkutim on Chol Hamoed s.v. vchen bmachshirin), Mishna Brurah 540:18 and 537:15, Hilchot Chol HaMoed Zichron Shlomo (pg 39). Ramban holds that machshirei ochel nefesh are permitted just like ochel nefesh, even with professional work. However, <ins style="font-weight: bold; text-decoration: none;">Raavad (cited by Tosfot Harosh 10a) and </ins>Ritva (Moed Katan 10a s.v. darash <ins style="font-weight: bold; text-decoration: none;">and 11a s.v. oharei</ins>) <ins style="font-weight: bold; text-decoration: none;">argue </ins>that professional work, such as fixing a mill, is forbidden for machshirei ochel nefesh. Ramban permits that example even though it is professional work. </ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#However it’s forbidden to intentionally postpone preliminary preparations from before the holiday until Chol HaMoed and if one did so, one may not work on it on Chol HaMoed.<ref>Mishna Brurah 540:27, Hilchot Chol HaMoed Zichron Shlomo (pg 40) </ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#However it’s forbidden to intentionally postpone preliminary preparations from before the holiday until Chol HaMoed and if one did so, one may not work on it on Chol HaMoed.<ref>Mishna Brurah 540:27, Hilchot Chol HaMoed Zichron Shlomo (pg 40) </ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#One may only do work that would cause an improvement to the food itself which is true of a knife or stove, however, one may not fix a can-opener or a table as these do not enhance the food but rather these can only be fixed with unskilled work.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 40) </ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#One may only do work that would cause an improvement to the food itself which is true of a knife or stove, however, one may not fix a can-opener or a table as these do not enhance the food but rather these can only be fixed with unskilled work.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 40) </ref></div></td></tr>
</table>YitzchakSultan1https://halachipedia.com/index.php?title=Preparing_for_the_Mikveh&diff=32828&oldid=23035Preparing for the Mikveh2024-03-27T02:18:12Z<p><span dir="auto"><span class="autocomment">Friday Night</span></span></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 02:18, 27 March 2024</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># In cases of extenuating circumstances it is permitted to do the washing before going to the mikveh entirely during the day or entirely at night.<ref>Rama YD 199:3. The Taharat Habayit (v. 3 p. 249) writes that it is permitted to do all of the preparations at night even if it is a personal extenuating circumstance such as if she has older children who will find out if she does her preparations during the day.</ref> In such cases a person should consult a rabbi.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># In cases of extenuating circumstances it is permitted to do the washing before going to the mikveh entirely during the day or entirely at night.<ref>Rama YD 199:3. The Taharat Habayit (v. 3 p. 249) writes that it is permitted to do all of the preparations at night even if it is a personal extenuating circumstance such as if she has older children who will find out if she does her preparations during the day.</ref> In such cases a person should consult a rabbi.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>====Friday Night====</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>====Friday Night====</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># The tevilah night is Friday night the washing and preparation should be done on Friday afternoon<ref>Badei Hashulchan 199:62 adds that the preparations should be done before sunset but leaving herself enough time to light the candles.</ref> and completed before sunset.<ref>Shulchan Aruch YD 199:5, Kitzur Shulchan Aruch 160:5. According to the Shiltot (see Tosfot Niddah 68a s.v. kach), this is the case of the gemara where it is impossible to do the tevilah by night and so it is done during the day. According to Rashi the preparation are always done during the day.</ref> Nonetheless, between doing the preparation and the tevilah the woman shouldn't be involved in anything that will cause a chatzitza such as touching something sticky.<ref>Taz 199:8</ref> Immediately before the tevilah on Shabbat the woman should wash her concealed areas with water that was warmed before Shabbat, clean in between her teeth, and check herself.<ref>Badei Hashulchan 199:61 based on Shulchan Aruch YD 199:6</ref> Some say that she shouldn't eat between the preparations for tevilah and tevilah.<ref>Badei Hashulchan 199:62 <del style="font-weight: bold; text-decoration: none;">based on Sidrei Tahara 198:48</del>. [http://www.yutorah.org/sidebar/lecture.cfm/864207/rabbi-mordechai-i-willig/niddah-shiur-20-chafifah-continued-/ Rabbi Willig (Niddah Shiur 20, min 2-15)<del style="font-weight: bold; text-decoration: none;">]</del>, however, is lenient if the couple made early Shabbat to eat the meal between the preparations and the tevilah. Even Badei Hashulchan (Biurim 199:6 s.v. tachuf) is willing to be lenient if she's eating with guests or is a guest and she'll be very embarrassed if she doesn't eat.</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># The tevilah night is Friday night the washing and preparation should be done on Friday afternoon<ref>Badei Hashulchan 199:62 adds that the preparations should be done before sunset but leaving herself enough time to light the candles.</ref> and completed before sunset.<ref>Shulchan Aruch YD 199:5, Kitzur Shulchan Aruch 160:5. According to the Shiltot (see Tosfot Niddah 68a s.v. kach), this is the case of the gemara where it is impossible to do the tevilah by night and so it is done during the day. According to Rashi the preparation are always done during the day.</ref> Nonetheless, between doing the preparation and the tevilah the woman shouldn't be involved in anything that will cause a chatzitza such as touching something sticky.<ref>Taz 199:8</ref> Immediately before the tevilah on Shabbat the woman should wash her concealed areas with water that was warmed before Shabbat, clean in between her teeth, and check herself.<ref>Badei Hashulchan 199:61 based on Shulchan Aruch YD 199:6</ref> Some say that she shouldn't eat between the preparations for tevilah and tevilah<ins style="font-weight: bold; text-decoration: none;">, others are lenient</ins>.<ref><ins style="font-weight: bold; text-decoration: none;">Sidrei Tahara 198:49, </ins>Badei Hashulchan 199:62. [http://www.yutorah.org/sidebar/lecture.cfm/864207/rabbi-mordechai-i-willig/niddah-shiur-20-chafifah-continued-/ Rabbi Willig (Niddah Shiur 20, min 2-15<ins style="font-weight: bold; text-decoration: none;">] and [https://www.yutorah.org/lectures/1093881## Chatzitza Shiur 21, min 28]</ins>), however, is lenient if the couple made early Shabbat to eat the meal between the preparations and the tevilah. Even Badei Hashulchan (Biurim 199:6 s.v. tachuf) is willing to be lenient if she's eating with guests or is a guest and she'll be very embarrassed if she doesn't eat.</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>## If a woman's tevilah night is Friday night she should light candles after doing the preparations for tevilah and then go to the mikveh. If that's not possible, she should light earlier with a stipulation that she isn't accepting Shabbat and then do the preparations and go to the mikveh.<Ref>Kitzur Shulchan Aruch 160:5, Taharat Habayit v. 3 p. 249</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>## If a woman's tevilah night is Friday night she should light candles after doing the preparations for tevilah and then go to the mikveh. If that's not possible, she should light earlier with a stipulation that she isn't accepting Shabbat and then do the preparations and go to the mikveh.<Ref>Kitzur Shulchan Aruch 160:5, Taharat Habayit v. 3 p. 249</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># If Friday day is a Yom Tov and the tevilah night is Friday night then the preparations and checking should be done before Yom Tov. The woman should tie her hair so that it doesn't get tangled over Yom Tov before the tevilah.<ref>Shulchan Aruch YD 199:6. According to Rashi and the Shiltot (see Tosfot Niddah 68a) this is a situation when it is impossible to have the preparations right before the tevilah and so the tevilah is done beforehand in accordance with Rav Chisda (Niddah 67b). Even though Shulchan Aruch only requires preparing (chafifa) for the tevilah before Yom Tov, the Shach 199:11 also requires checking together with the preparations. </ref> Additionally, in between the preparations and the tevilah if it is possible to avoid touching sticky items one should do so and if not, one should wash one's hands immediately afterwards.<Ref>Tur and Rama 199:6. The Bet Yosef argues that this is an unnecessary stringency and therefore he omits it from the Shulchan Aruch. He proves contention from the Ran and Rashba that in such a case the most critical element is the checking which is done right before the tevilah. The Taz 199:10 explains that the reason we are careful to avoid a chatzitza is between the preparations for the tevilah are done before Yom Tov far in advance of the tevilah.</ref> Lastly, on Yom Tov on Friday afternoon the woman should wash her concealed parts with warm water even that which was heated on Yom Tov and check herself right before the tevilah.<ref>Tur and Shulchan Aruch 199:6.</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># If Friday day is a Yom Tov and the tevilah night is Friday night then the preparations and checking should be done before Yom Tov. The woman should tie her hair so that it doesn't get tangled over Yom Tov before the tevilah.<ref>Shulchan Aruch YD 199:6. According to Rashi and the Shiltot (see Tosfot Niddah 68a) this is a situation when it is impossible to have the preparations right before the tevilah and so the tevilah is done beforehand in accordance with Rav Chisda (Niddah 67b). Even though Shulchan Aruch only requires preparing (chafifa) for the tevilah before Yom Tov, the Shach 199:11 also requires checking together with the preparations. </ref> Additionally, in between the preparations and the tevilah if it is possible to avoid touching sticky items one should do so and if not, one should wash one's hands immediately afterwards.<Ref>Tur and Rama 199:6. The Bet Yosef argues that this is an unnecessary stringency and therefore he omits it from the Shulchan Aruch. He proves contention from the Ran and Rashba that in such a case the most critical element is the checking which is done right before the tevilah. The Taz 199:10 explains that the reason we are careful to avoid a chatzitza is between the preparations for the tevilah are done before Yom Tov far in advance of the tevilah.</ref> Lastly, on Yom Tov on Friday afternoon the woman should wash her concealed parts with warm water even that which was heated on Yom Tov and check herself right before the tevilah.<ref>Tur and Shulchan Aruch 199:6.</ref></div></td></tr>
</table>YitzchakSultan1https://halachipedia.com/index.php?title=Amen&diff=32827&oldid=31229Amen2024-03-26T01:52:19Z<p><span dir="auto"><span class="autocomment">How to Properly Answer Amen</span></span></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 01:52, 26 March 2024</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#The proper intention of the word Amen changes with the bracha. When answering Amen to [[Birchot HaMitzvah]] or [[Birchot HaNehenin]], one's intention should be to affirm the truth of the bracha and one's belief in it. When answering to Birchot HaShevach, one should have in mind that one is affirming the truth of that praise. When responding Amen to tefillot one's Amen should be a request of Hashem to fulfill that [[prayer]].<ref>Shulchan Aruch O.C. 124:6, Mishna Brurah 124:10,25, Vezot HaBracha pg 188</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#The proper intention of the word Amen changes with the bracha. When answering Amen to [[Birchot HaMitzvah]] or [[Birchot HaNehenin]], one's intention should be to affirm the truth of the bracha and one's belief in it. When answering to Birchot HaShevach, one should have in mind that one is affirming the truth of that praise. When responding Amen to tefillot one's Amen should be a request of Hashem to fulfill that [[prayer]].<ref>Shulchan Aruch O.C. 124:6, Mishna Brurah 124:10,25, Vezot HaBracha pg 188</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#One should not answer Amen louder than the bracha itself unless one is doing so in order to motivate others to answer Amen.<ref>Gemara Brachot 45a, Shulchan Aruch O.C. 124:12, Mishna Brurah 124:47, Shevet Hakehati 6:93, Kitzur Shulchan Aruch of Rav Mordechai Eliyah 6:10 </ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#One should not answer Amen louder than the bracha itself unless one is doing so in order to motivate others to answer Amen.<ref>Gemara Brachot 45a, Shulchan Aruch O.C. 124:12, Mishna Brurah 124:47, Shevet Hakehati 6:93, Kitzur Shulchan Aruch of Rav Mordechai Eliyah 6:10 </ref></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>#If one hears two brachot, one should answer Amen VeAmen rather than Amen Amen.<ref>Mishna Brurah 124:25</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>#<ins style="font-weight: bold; text-decoration: none;">A person should not say Amen twice in a row.<ref>Rama O.C. 61:12. Bet Yosef and Magen Avraham 61:10 are lenient that it is permitted to answer Amen Amen. </ref> </ins>If one hears two brachot, one should answer Amen VeAmen rather than Amen Amen.<ref>Mishna Brurah 124:25<ins style="font-weight: bold; text-decoration: none;">, Kaf Hachaim 61:44, and Yabia Omer OC 10:5 agree that a person should be careful not to say Amen Amen, rather he should say Amen V'amen.</ins></ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># One should respond Amen out loud, preferably as loud as the shaliach tzibbur, and not just to oneself.<ref>Rabbi Eliezer Meir Horowitz on Brachot 45a that just like it is forbidden to raise one's voice above that of the shaliach tzibur, it is forbidden to lower one's voice than that of the shaliach tzibur. Shevet Hakehati 6:93 agrees.</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># One should respond Amen out loud, preferably as loud as the shaliach tzibbur, and not just to oneself.<ref>Rabbi Eliezer Meir Horowitz on Brachot 45a that just like it is forbidden to raise one's voice above that of the shaliach tzibur, it is forbidden to lower one's voice than that of the shaliach tzibur. Shevet Hakehati 6:93 agrees.</ref></div></td></tr>
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</table>YitzchakSultan1