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Rabbi Shlomo Zalman Auerbach

2015-12-20T20:41:45Z

IvduEsHashemB'Simcha: Fixed mis-labeled caption

Rabbi Shlomo Zalman Auerbach

[http://en.wikipedia.org/wiki/Shlomo_Zalman_Auerbach Biography]
[[File:Rav_Shlomo_Zalman.jpg|thumb|right|''Rabbi Shlomo Zalman Auerbach'' ]]

==Pesakim and Teshuvot of Rabbi Shlomo Zalman Auerbach==
#[http://halachipedia.com/index.php?title=Bishul_directly_on_the_fire&oldid=779 Shemirat Shabbat KeHilchata 1:12]
#[http://halachipedia.com/index.php?title=Borer#cite_note-8 Shemirat Shabbat KeHilchata 3:10]
#[http://halachipedia.com/index.php?title=Borer#cite_note-13 Shemirat Shabbat KeHilchata 3:11,12]

Text of Brachot

2014-04-11T22:41:42Z

IvduEsHashemB'Simcha:

'''Please note, that with all the [[brachot]] below, when reciting the actual [[Brachot|Bracha]] one should replace ה' אלקינו (Hashem Elokenu) with אדני אלהינו (Adonay Eloheinu).'''

==Mezonot==
# Hebrew: ברוך אתה ה' אלוקינו מלך העולם בורא מיני מזונות
# Transliteration: Baruch Atta Hashem Elokeinu Melech HaOlam Boreh Minei [[Mezonot]]. <Ref>S"A 168:6, Bet Menucha ([http://www.hebrewbooks.org/pagefeed/hebrewbooks_org_19666_441.pdf Dinei Dvarim SheMevarchin Aleyhem Mezonot])</ref>
# Translation: Blessed are You, Hashem, our God, King of the universe, Who creates species of sustenance<ref name=[[Berachot]]
* For laws related to [[Mezonot]], see [[Wheat_and_grain_products]]
==Shehakol==
# Hebrew: ברוך אתה ה' אלקינו מלך העולם שהכל נהיה בדברו
# Transliteration: Baruch Atta Hashem Elokenu Melech HaOlam [[Shehakol]] (Ashkenazim:Neheyeh) (Sephardim: Neheyah) Bidvaro.<Ref>The RCA Artscroll Siddur pg 225 has the Ashkenazic pronunciation of the [[[[Brachot|Bracha]]]] with the word Neheyeh. However, Avodat Hashem LeBat Yisrael pg 314 records the Sephardic Minhag to say Neheyah.</ref>
# Translation: Blessed are You, Hashem, our God, King of the universe, through Whose word everything came to be.<ref name=[[Brachot]]>[http://berachot.org/hebrew/rishona.htm Berachot.org]</ref>

==Netilat Yadayim (Upon washing one's hands for bread)==
# Hebrew: ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על נטילת ידים
# Transliteration: Baruch Atta Hashem Elokeinu Melech HaOlam, Asher Kid'shanu B'Mitzvotav, V'Tzivanu [[Al Netilat Yadayim]].<ref>S"A 158:1, Mishna Brurah 158:6</ref>
# Translation: Blessed are You, Hashem, our God, King of the universe, Who has sanctified us with his commandments, and commanded us regarding washing the hands.<ref>The Artscroll Weekday Siddur (Nachalat Shimon), p. 225 </ref>
==HaMotzei (Upon eating bread)==
# Hebrew: ברוך אתה ה' אלוקינו מלך העולם המוציא לחם מן הארץ
# Transliteration: Baruch Atta Hashem Elokeinu Melech HaOlam, [[HaMotzei]] Lechem Min HaAretz. <Ref>Mishna [[Brachot]] 35a, Rambam ([[Brachot]] 3:2), S"A 167:2</ref>
# Translation: Blessed are You, Hashem, our God, King of the universe, Who brings forth bread from the earth<ref name=[[Berachot]]>[http://berachot.org/hebrew/rishona.htm Berachot.org]</ref>
==Birkat Ilanot (Upon seeing a fruit tree bloom in the spring-time)==
* This [[Brachot|Bracha]] may only be said once a year<ref>The Artscroll Weekday Siddur (Nachalat Shimon), p. 228 </ref>
# Hebrew: ברוך אתה ה' אלקינו מלך העולם, שלא חיסר בעולמו דבר ,וברא בו בריות טובות ואילנות טובים ליהנות בהם בני אדם<ref> The Artscroll Weekday Siddur (Nachalat Shimon), p. 228 </ref>
# Transliteration: Baruch Atta Hashem Elokenu Melech HaOlam, Shelo Chisar BeOlamo Davar, Uvarah Vo Briyot Tovot Ve'ilanot Tovim, Lehanot Bahem Bnei Adam.
# Translation: Blessed are You, Hashem, our God, King of the universe, for nothing is lacking in His universe, and He created in it good creatures and good trees, to cause mankind pleasure with them.<ref> The Artscroll Weekday Siddur (Nachalat Shimon), p. 229 </ref>
==Sources==
<references/>

[[Category:Brachot]]

Text of Brachot

2014-04-11T22:39:31Z

IvduEsHashemB'Simcha:

'''Please note, that with all the [[brachot]] below, when reciting the actual [[Brachot|Bracha]] one should replace ה' אלקינו (Hashem Elokenu) with אדני אלהינו (Adonay Eloheinu).'''

==Mezonot==
# Hebrew: ברוך אתה ה' אלוקינו מלך העולם בורא מיני מזונות
# Transliteration: Baruch Atta Hashem Elokeinu Melech HaOlam Boreh Minei [[Mezonot]]. <Ref>S"A 168:6, Bet Menucha ([http://www.hebrewbooks.org/pagefeed/hebrewbooks_org_19666_441.pdf Dinei Dvarim SheMevarchin Aleyhem Mezonot])</ref>
# Translation: Blessed are You, Hashem, our God, King of the universe, Who creates species of sustenance<ref name=[[Berachot]]
* For laws related to [[Mezonot]], see [[Wheat_and_grain_products]]
==Shehakol==
# Hebrew: ברוך אתה ה' אלקינו מלך העולם שהכל נהיה בדברו
# Transliteration: Baruch Atta Hashem Elokenu Melech HaOlam [[Shehakol]] (Ashkenazim:Neheyeh) (Sephardim: Neheyah) Bidvaro.<Ref>The RCA Artscroll Siddur pg 225 has the Ashkenazic pronunciation of the [[[[Brachot|Bracha]]]] with the word Neheyeh. However, Avodat Hashem LeBat Yisrael pg 314 records the Sephardic Minhag to say Neheyah.</ref>
# Translation: Blessed are You, Hashem, our God, King of the universe, through Whose word everything came to be.<ref name=[[Brachot]]>[http://berachot.org/hebrew/rishona.htm Berachot.org]</ref>

==Netilat Yadayim (Upon washing one's hands for bread)==
# Hebrew: ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על נטילת ידים
# Transliteration: Baruch Atta Hashem Elokeinu Melech HaOlam, Asher Kid'shanu B'Mitzvotav, V'Tzivanu [[Al Netilat Yadayim]].<ref>S"A 158:1, Mishna Brurah 158:6</ref>
# Translation: Blessed are You, Hashem, our God, King of the universe, Who has sanctified us with his commandments, and commanded us regarding washing the hands.<ref>The Artscroll Weekday Siddur (Nachalat Shimon), p. 225 </ref>
==HaMotzei(Upon eating bread)==
# Hebrew: ברוך אתה ה' אלוקינו מלך העולם המוציא לחם מן הארץ
# Transliteration: Baruch Atta Hashem Elokeinu Melech HaOlam, [[HaMotzei]] Lechem Min HaAretz. <Ref>Mishna [[Brachot]] 35a, Rambam ([[Brachot]] 3:2), S"A 167:2</ref>
# Translation: Blessed are You, Hashem, our God, King of the universe, Who brings forth bread from the earth<ref name=[[Berachot]]>[http://berachot.org/hebrew/rishona.htm Berachot.org]</ref>
==Birkat Ilanot (Upon seeing a fruit tree bloom in the spring-time==
* This [[Brachot|Bracha]] may only be said once a year<ref>The Artscroll Weekday Siddur (Nachalat Shimon), p. 228 </ref>
# Hebrew: ברוך אתה ה' אלקינו מלך העולם, שלא חיסר בעולמו דבר ,וברא בו בריות טובות ואילנות טובים ליהנות בהם בני אדם<ref> The Artscroll Weekday Siddur (Nachalat Shimon), p. 228 </ref>
# Transliteration: Baruch Atta Hashem Elokenu Melech HaOlam, Shelo Chisar BeOlamo Davar, Uvarah Vo Briyot Tovot Ve'ilanot Tovim, Lehanot Bahem Bnei Adam.
# Translation: Blessed are You, Hashem, our God, King of the universe, for nothing is lacking in His universe, and He created in it good creatures and good trees, to cause mankind pleasure with them.<ref> The Artscroll Weekday Siddur (Nachalat Shimon), p. 229 </ref>
==Sources==
<references/>

[[Category:Brachot]]

Text of Brachot

2014-04-11T22:35:08Z

IvduEsHashemB'Simcha: corrected numerous brachot and added translation

'''Please note, that with all the [[brachot]] below, when reciting the actual [[Bracha]] one should replace ה' אלקינו (Hashem Elokenu) with אדני אלהינו (Adonay Eloheinu).'''

==Mezonot==
# Hebrew: ברוך אתה ה' אלוקינו מלך העולם בורא מיני מזונות
# Transliteration: Baruch Atta Hashem Elokeinu Melech HaOlam Boreh Minei [[Mezonot]]. <Ref>S"A 168:6, Bet Menucha ([http://www.hebrewbooks.org/pagefeed/hebrewbooks_org_19666_441.pdf Dinei Dvarim SheMevarchin Aleyhem Mezonot])</ref>
# Translation: Blessed are You, Hashem, our God, King of the universe, Who creates species of sustenance<ref name=[[Berachot]] />
* For laws related to [[Mezonot]], see [[Wheat_and_grain_products]]
==Shehakol==
# Hebrew: ברוך אתה ה' אלקינו מלך העולם שהכל נהיה בדברו
# Transliteration: Baruch Atta Hashem Elokenu Melech HaOlam [[Shehakol]] (Ashkenazim:Neheyeh) (Sephardim: Neheyah) Bidvaro.<Ref>The RCA Artscroll Siddur pg 225 has the Ashkenazic pronunciation of the [[Bracha]] with the word Neheyeh. However, Avodat Hashem LeBat Yisrael pg 314 records the Sephardic Minhag to say Neheyah.</ref>
# Translation: Blessed are You, Hashem, our God, King of the universe, through Whose word everything came to be.<ref name=[[Berachot]]>[http://berachot.org/hebrew/rishona.htm Berachot.org]</ref>

==Netilat Yadayim (Upon washing one's hands for bread)==
# Hebrew: ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על נטילת ידים
# Transliteration: Baruch Atta Hashem Elokeinu Melech HaOlam, Asher Kid'shanu B'Mitzvotav, V'Tzivanu [[Al Netilat Yadayim]].<ref>S"A 158:1, Mishna Brurah 158:6</ref>
# Translation: Blessed are You, Hashem, our God, King of the universe, Who has sanctified us with his commandments, and commanded us regarding washing the hands.<ref>The Artscroll Weekday Siddur (Nachalat Shimon), p. 225 </ref>
==HaMotzei(Upon eating bread)==
# Hebrew: ברוך אתה ה' אלוקינו מלך העולם המוציא לחם מן הארץ
# Transliteration: Baruch Atta Hashem Elokeinu Melech HaOlam, [[HaMotzei]] Lechem Min HaAretz. <Ref>Mishna [[Brachot]] 35a, Rambam ([[Brachot]] 3:2), S"A 167:2</ref>
# Translation: Blessed are You, Hashem, our God, King of the universe, Who brings forth bread from the earth<ref name=[[Berachot]]>[http://berachot.org/hebrew/rishona.htm Berachot.org]</ref>
==Birkat Ilanot (Upon seeing a fruit tree bloom in the spring-time==
* This Bracha may only be said once a year<ref>The Artscroll Weekday Siddur (Nachalat Shimon), p. 228 </ref>
# Hebrew: ברוך אתה ה' אלקינו מלך העולם, שלא חיסר בעולמו דבר ,וברא בו בריות טובות ואילנות טובים ליהנות בהם בני אדם<ref> The Artscroll Weekday Siddur (Nachalat Shimon), p. 228 </ref>
# Transliteration: Baruch Atta Hashem Elokenu Melech HaOlam, Shelo Chisar BeOlamo Davar, Uvarah Vo Briyot Tovot Ve'ilanot Tovim, Lehanot Bahem Bnei Adam.
# Translation: Blessed are You, Hashem, our God, King of the universe, for nothing is lacking in His universe, and He created in it good creatures and good trees, to cause mankind pleasure with them.<ref> The Artscroll Weekday Siddur (Nachalat Shimon), p. 229 </ref>
==Sources==
<references/>

[[Category:Brachot]]

Bar Mitzvah

2014-04-11T21:54:51Z

IvduEsHashemB'Simcha: /* When? */

At the age of thirteen years old, a boy becomes obligated in performing mitzvot. <ref> Pirkei Avot 5:25 </ref>
==When?==
# According to the majority of poskim, a boy becomes bar mitzvah from [[Tzet HaKochavim]] of the day he was born 13 years prior, and not at the time of the day when he was born.<Ref>Sefer [[Chinuch]] Yisrael (v. 2, p. 705). See further in the Bach O.C. 14, Magen Avraham 14, Shach, Sma, and Tumim C.M. 35. </ref>

==Baruch Shepatrani==
# Upon the Bar Mitzvah of one’s son’s, the father should make the Bracha of Barach ShePotrani MeOnsho Shel Zeh, that he is no longer responsible for his child's deeds, without [[Shem UMalchut]]. <Ref>Rama 225:2, Mishna Brurah 225:8, BeYitzchak Yikrah 225:2 in name of Rav Shlomo Zalman Auerbach, and Piksei Teshuvot 225:5 conclude that one should make the Bracha without a [[Shem UMalchut]]. </ref> This beracha is typically recited when the son is called to the torah for the first time after concluding the beracha of his aliya. <ref> Kitzur S"A 61:8. </ref>
==Other Practices==
# It is a good practice to have the bar mitzvah boy or bat mitzvah girl eat a new fruit or wear a new clothing in order to make a [[Shehechiyanu]] on the day that the boy or girl becomes obligated in mitzvot. Upon reciting the [[Shehechiyanu]], the boy or girl should have in mind that he is accepting the obligation of fulfilling all the mitzvot. <ref>Kaf HaChaim 225:12 and Ben Ish Chai Reeh 17 say that a bar mitzvah boy and a bat mitzvah girl should wear a new shirt or eat a new fruit on the day he/she becomes bar or bat mitzvah'ed and have in mind with the [[Shehechiyanu]] that it should also cover his/her new acceptance of mitzvot. </ref>
==Sources==
<references/>

Shavuot

2014-04-11T13:41:28Z

IvduEsHashemB'Simcha: /* Brachot HaTorah */

==Preparation for Shavuot==
# Some say that thirty days before Shavuot one should start learning the halachot of Shavuot, whereas others say that one should start from [[Rosh Chodesh]] Sivan. <ref>In Gemara Pesachim 6a, Rabbanan hold that one should begin to learn Hilchot [[Pesach]] thirty days in advance of [[Pesach]], whereas Rabban Shimon Ben Gamliel holds only 2 weeks. Rabbanan learn this idea from Moshe who taught the laws of [[Pesach]] Sheni thirty days in advance which was [[Pesach]] in Nissan. S"A 429:1 rules like the opinion of the Rabbanan. Mishna Brurah 429:1 quotes some who entend this to other Yamim Tovim such as Shavuot, whereas the Gra held that it does not apply to Shavuot.</ref> All agree that on the holiday itself one should learn the halachot of Shavuot. <ref>Gemara [[Megillah]] 32b states that one should learn the halachot of Shavuot on Shavuot. Mishna Brurah 429:1 quotes this as halacha.</ref>
# The notion that one should learn in preparation for the holiday doesn't mean that a talmid chacham should stop his regular learning in order to learn halacha of the upcoming holiday, rather it means that a question about hilchot shavuot is given precedence to questions not about shavuot.<ref>Chazon Ovadyah ([[Pesach]] pg 1) explains that the halacha in Gemara Pesachim 6a is relevant in regards to the laws established in Tosefta Sanhedrin 7:5 which state that a person should ask relevant questions and a relevant question has precedence over the irrelevant questions.</ref> Some, however, dispute this point.<ref>See Beiur Halacha 429 s.v. Shoalin</ref>

==Decorating the Shul for Shavuot==
# Some have the custom to decorate the shul for Shavuot with flowers, trees or nice smelling fruits. <Ref>Rama O"C 494:3 explains that the custom commemorates the joy of Matan Torah. The custom is an ancient one dating back to the time of the medrash Targum Sheini on Megillat Esther 3:8. Magen Avraham there explains that trees are used for decoration so that we should pray for a good fruit harvest because Shavuot is the day we are judged regarding the fruits of the year. Yechave Da'at 4:33 adds a reason for decorating with flowers.</ref>
# Some communities abstain from this custom because it may be considered a chok akum. <Ref>This is the opinion of the Gr"a as quoted by the Chayei Adam 131:13, Ma'aseh Rav, Aruch Hashulchan O"C 494 and others. Yechave Da'at 4:33 and in Yabia Omer YD 3:24 explains that the custom is nevertheless justified based on the Shu"t Maharik S' 88 who explains that there is no concern of "''Bechukoteihem lo telechu''" by a custom that has a good reason for its practice.</ref>

==Eating Dairy on Shavuot==
# The minhag Yisrael is to have dairy foods on Shavuot. <Ref> Rama 494:3 writes that the minhag is to eat dairy foods on Shavuot. He explains that by having a dairy meal, one ensures that will have [[two loaves of bread]], one for the dairy meal and one for the meat meal, and the [[two loaves of bread]] are in commemoration of the Shtei HaLechem brought in the Beit HaMikdash on Shavuot. The Mishna Brurah 494:12 adds an alternative reason for the custom: the Jews had only dairy food immediately after Matan Torah because preparing kosher meat takes a long time. Thus, we eat dairy in commemoration of Matan Torah.
* Additionally, the Olelot Efraim (Ma’amar 141) writes that the reason for the minhag is that Chazal (Eiruvin 52b) compare [[learning Torah]] to a baby suckling milk: just as a baby always finds a new and sweet taste in the milk, so too the learner always a new and sweet taste in Torah.
* Rav Moshe Shternbuch in Moadim U'zmanim 8:319 says that prior to matan torah, milk was a problem because it could have been considered "ever min hachai," eating from a live animal. Therefore, we celebrate our first opportunity to eat dairy products which occurred at Matan Torah because if the torah in shemot 3:8 praises [[Israel]] for being a land filled with milk and honey it has to be that it is permissible for consumption.
* The Yeshuot Yaakov 494:2 gives another reason. He says that the primary change at kabbalat hatorah was that even though the avot could keep mitzvot they didn't have a yetzer hara. We received the yetzer hara at Har Sinai and that's why the gemara tells us that the reward for someone who is commanded in a mitzva is greater than someone's who isn't because he doesn't have a yetzer hara not to fulfill it. Our goal now is to control the yetzer hara and defeat it to achieve the ultimate good. Based on a gemara in Nidda he says that blood is the symbol of tumah so we take the potential for impurity and turn it around completely to achieve the purity of milk.
* The Bais Halevi on Parashat Yitro gives his own reason. The gemara says that we were given the torah and not the angels because many mitzvot require performance with the body and angels don't have bodies. We have milk and then we have meat to fulfill simchat [[yom tov]], so we show how our observance of the laws of milk and meat requires physicality.
* The torat chaim on Bava Metzia 86b says that we eat dairy based on an Aggada that when Hashem gave us the torah and the angels complained that they should be the ones receiving the torah, Hashem showed them Avraham, and we are told in Bereishit 18:8 that they ate milk and meat together but the Jews don't eat milk and meat together. see also Yalkut Yosef Moadim page 444 and Noda Biyehuda YD 64. </ref>
# It is preferable to eat meat at the [[Yom Tov]] meals. While some consider this to be an obligation, others hold that there is no technical requirement to do so. <ref>The Rambam ([[Yom Tov]] 6:18) rules that the Mitzvah of Simchat [[Yom Tov]] is fulfilled through consumption of meat and wine. The Beit Yosef 529:2 asks why the Rambam codifies the consumption of meat on [[Yom Tov]] when the Gemara (Pesachim 109a) states clearly that the mitzvah of Simcha is fulfilled through eating meat only during the time of the Beit HaMikdash, while nowadays the mitzvah is fulfilled through wine alone. Accordingly, the S”A 529:1 writes that one must have wine at each [[Yom Tov]] meal and makes no mention of the consumption of meat. The Eliyah Rabba 529:6 and Bei’ur Halacha 529 s.v. Keitzad explain that Shulchan Aruch intentionally omitted the obligation to eat meat because of his question in the Beit Yosef.
* The Yam Shel Shlomo (Beitzah 2:5) answers the Beit Yosef’s question by reinterpreting the Gemara to mean that nowadays, one must have wine in addition to meat, as opposed to the times of the Beit HaMikdash when one could fulfill the Mitzvah through meat without wine. Thus, Mor U’Ketziah 529, Kitzur S”A 103:7, Aruch HaShulchan 529:5, and Chazon Ovadia ([[Yom Tov]], p. 319) rule that it is an obligation to eat meat on [[Yom Tov]].
* The Bach 529, however, explains that although there is no obligation to eat meat nowadays, there still is a mitzvah to do so, and one would fulfill the Mitzvah of Simcha thereby. The Magen Avraham 529:3, Shulchan Aruch HaRav 529:7, Mishna Brurah 529:11, and Kaf HaChaim 529:28 agree.
* See also the Sha’agat Aryeh (Siman 65), who argues that Simchat [[Yom Tov]] does not obligate one to eat meat in particular; rather, it is fulfilled by what is subjectively considered enjoyable by each person (see Pesachim 109a). Birkei Yosef 529:4 agrees. Darkei [[Teshuva]] 89:19 quotes Rav Chaim of Sanz as disagreeing with the Sha’agat Aryeh. </ref>
# It is preferable to have meat both at the nighttime and daytime meal of [[Yom Tov]]. Those who have a practice to eat a dairy meal, however, have what to rely on. <ref>The Darkei [[Teshuva]] (89:19) mentions a number of minhagim:
* (A) Some people eat only dairy on Shavuot in order to fulfill the minhag. The Darkei [[Teshuva]] disapproves of this practice because he accepts the view of the Rambam that there is an obligation to eat meat on [[Yom Tov]]. See note 1 above.
* (B) Some people eat dairy for the nighttime meal and meat for the daytime meal. Such was the minhag of the Steipler (Orchot Rabbeinu v. 2 p. 98). The Darkei [[Teshuva]] comments that this is reasonable according to the Sha’agat Aryeh’s (Siman 68) view that Simchat [[Yom Tov]] is only d’rabanan at night; however, others disagree with the Sha’agat Aryeh. Rav Hershel Schachter (Bikvei HaTzon p. 81) suggests that Simchat [[Yom Tov]] follows the schedule of [[Korbanot]] for which the night follows the day, implying that eating meat for Simchat [[Yom Tov]] does not apply the first night. Therefore, he said (oral communication) that if one enjoys dairy, one may have a dairy meal for the night of [[Yom Tov]]. This approach is supported by the Sfat Emet ([[Sukkah]] 48b), who writes that Simchat [[Yom Tov]] can be fulfilled with one meat meal, either during the night or day. Rabbi Mordechai Willig (Pesachim Shiur 110, min 40-50) agrees with this reasoning.
* (C) Some eat a dairy meal and then a meat meal. The Torat Chaim (Chullin 83a) writes that it is better to abrogate the minhag of eating dairy rather than have meat after eating dairy, which is forbidden according to the Zohar. The Darkei [[Teshuva]] responds that in order to fulfill this minhag, one may be lenient against the Zohar. Mishna Brurah 494:16 notes that one need not make [[Birkat HaMazon]] as long as he cleanses his mouth with bread and water as well as washes his hands (S”A Y.D. 89:2).
* (D) Some eat a dairy [[Kiddush]], wait an hour, and then have a meat meal. The Darkei [[Teshuva]] finds this to be the most preferable minhag. </ref>

==Shavuot night==
# One shouldn't say [[Kiddush]] on Shavuot night until [[Tzet HaKochavim]].<ref>Magen Avraham (Intro to 494). Chacham Ovadia Yosef in Sh"t Yechave Daat 6:30, Halichot Olam 2: page 3, Sh"t Chazon Ovadia 1:1 and Sh"t Yabia Omer 5:6:5 says that ideally one should wait until 20 minutes after sunset but if necessary one can be lenient and say [[Kiddush]] earlier, but still should ideally wait until after sunset and try to eat a [[kezayit]] of bread after tzet hakochavim. </ref>Some say one should even wait to say [[Arvit]],<ref> Mishna Brurah 494:1</ref> while others argue.<ref> Kaf HaChaim 494:1, Sh"t Yechave Daat 6:30 </ref>
# Many have the custom to stay up Shavuot night learning torah. <ref> Mishna Brurah 494:1 writes that the practice is to stay up all night to learn. He quotes Arizal who said that one who learns all night on Shavuot will long the next year without being damaged. He also quotes the Magen Avraham who explains that since Bnei Yisrael overslept on the day of Matan Torah we stay up all night in order to rectify that mistake.</ref>
# If staying up all night, and one plans on drinking multiple times throughout the night, it is best to make a [[Shehakol]] and Borei Nefashot for each drinking. However, if when making the first [[Shehakol]] of the night, one has explicit Kavanah (intention) for that Bracha to cover all other drinkings of the night, that works as well, and one would then not need a new bracha at each drinking. <ref> Halichot Shlomo 12:3 </ref>
# If one forgot to say [[shehecheyanu]] during [[Kiddush]] on Shavuot, one cannot say it after Shavuot even within the seven days after the holiday. <ref> Chazon Ovadia [[Pesach]] page 134 </ref>
# The minhag to stay up all night applies to men and not women. <ref> Sh"t Rav Pealim 1:9 in sod yesharim </ref>
# If yeshiva boys would prefer to learn gemara rather than reading the tikkun for shavuot, there is no need to stop them because they have on who to rely. However, if most of the congregation is reading the tikkun, individuals should not break off to learn gemara. <ref> Yalkut Yosef Moadim page 439, Sh"t Yechave Daat 3:32. </ref>

==Shavuot morning==
As previously mentioned, many have the custom to stay up Shavuot night [[learning Torah]]. <ref> Magen Avraham (Intro to 494) quotes the Zohar that says that the early Chasidim would learn all of Shavuot night. Birkei Yosef 494:8, Mishna Brurah 494:1, Kaf HaChaim 494:6, Yalkut Yosef Moadim page 438, and Aruch HaShulchan 494:3 also record this minhag.</ref> There are several halachot that those who follow this practice should bear in mind:
# According to Ashkenazim, after daybreak <ref> Regarding [[Netilat Yadayim]] and Birkot HaTorah, it’s clear that if they are to be made, they shouldn’t be said until Alot HaShachar. Nitei Gavriel 18:1 and 20:1 writes so explicitly. Regarding Birchot HaShachar, Kaf HaChaim 46:49 writes that one can say all of them at [[Chatzot]], however, Piskei Teshuvot 46:14 rules that one should wait until Alot HaShachar. Regarding Tallit, S”A 18:3 rules that one may not make the Bracha until [[MeSheYakir]]. </ref>, one should use the bathroom, thus dirtying one’s hands, wash his hands for [[Netilat Yadayim]] with a Bracha, and then say [[Asher Yatzar]]. <Ref> 
* The Rosh ([[Brachot]] 9:23) writes that the reason a person must wash his hands in the morning is that one's hands almost certainly touched an unclean area. The Rashba (responsa 1:191), on the other hand, writes that the reason is that a person is created anew each morning. The Bet Yosef 4:13 writes that according to the Rosh, one who stays up all night doesn't have to wash because one can ensure that his hands stay clean, while according to the Rashba, one is created anew whether he slept or not. Because of this dispute, S”A and Rama 4:13 rule that one should wash without a bracha. Magen Avraham 494, Taz 4:9, Beiur HaGra 4:13, Birkei Yosef 46:12, and Mishna Brurah 494:1 agree. See, the Bach 4, Aruch HaShulchan 4:12, and Maaseh Rav (#2) who argue that one who didn’t sleep can say the Bracha.
* Hagahot Rabbi Akiva Eiger 4:12 writes that if one went to the bathroom, one can make the bracha. Olat Tamid 4:8, Eliyah Rabba 4:8, and Pri Megadim (E”A 494) agree. Artzot HaChaim 4:1 and Chaye Adam 7:6 seem to agree as well. Thus, Mishna Brurah 4:30 rules one should use the bathroom, thus dirtying his hands, wash his hands with a Bracha, and then say [[Asher Yatzar]].
* Some achronim (Nitei Gavriel 18:1, Weekly Halacha Discussion, vol 2, p. 363, Halachically Speaking vol 7, issue 6, p. 9) quote the Mishna Brurah as saying that one should use the bathroom and leave out dirtying one’s hands. Rabbi Mordechai Willig and Rabbi Hershel Schachter (cited by Halachipedia Article #22) explained that although the Mishna Brurah certainly meant to be precise, one can make the Bracha even if one merely touches an unclean area of the body.
* s.v. Veyitlem agrees. Rav Shlomo Zalman Auerbach (Halichot Shlomo 2:24), however, argues that it is insufficient to touch an unclean area.
* Maamar Mordechai 4:8 disagrees with Rabbi Akiva Eiger because even according to the Rashba there is a doubt as to whether one is considered created anew if he didn’t sleep (see Magen Avraham 4:12). Kaf HaChaim 4:49 and Yalkut Yosef 4:9 agree. </ref> One should hear Elokai Neshama, HaMaavir Sheinah, and Birkot HaTorah from someone who slept. The rest of the Birkot HaShachar may be recited as usual. <ref>
* The Tur and S”A 47:12 write that if one is learning at night one doesn't have to make new Birkot HaTorah as long as one didn't fall asleep. Beiur HaGra 47:12 explains that sleep is a [[hefsek]] and if one didn't sleep, one doesn't need new [[Brachot]]. Chaye Adam 9:9, Mishna Brurah 47:28, and Rabbi Hershel Schachter (cited in Bet Yitzchak vol 30, p. 592) agree but advise hearing them from someone who slept. Magen Avraham (47:12, 494) argues that essentially Birkot HaTorah are like Birkot HaShachar, which are said every day. He adds that it's preferable to hear them from someone who certainly is obligated. Eliyah Rabba 47:9, Birkei Yosef 46:12, and Aruch HaShulchan 47:23 concur. Kaf HaChaim 47:26 and Chazon Ovadyah (p. 312) write that the Sephardic minhag is to make Birkot HaTorah oneself.
* Rama 46:8 writes that one may say all the Birkot HaShachar whether one experienced the event described in the particular Bracha or not. Although the S”A argues, Kaf HaChaim 46:49 writes that the Sephardic minhag is to follow the Rama.
* Eliyah Rabba 46:12 quotes the Ateret Zekenim 46:3 who says that if one didn't sleep, one shouldn't say Elokai Nishama or HaMaavir Sheinah. Thus, Mishna Brurah 46:24 writes that one should hear these [[Brachot]] from someone who slept. However, Pri Megadim (E”A 46:2) wonders why Elokai Nishama and HaMaarvir Sheinah should be different than the other Birkot HaShachar. Aruch HaShulchan 46:13 rules that one may say these [[brachot]] even if he didn't sleep. Also, Birkei Yosef 46:12 and Yalkut Yosef 489:13 Moadim page 441 write that the Sephardic minhag is to say these [[Brachot]] even if one didn’t sleep. </ref> If one normally wears a [[Talit]] for [[Shacharit]], he should have intent that the bracha on his [[Talit]] should cover his [[Talit]] Katan as well. If, however, one doesn't wear a [[Talit]], he should hear the bracha from someone else. <Ref> Although S”A 8:16 rules if one slept in one’s [[Tzitzit]] one should make a Bracha upon arising, the Bach 8:15, Taz 8:15, Eliyah Rabba 8:18, and Kaf HaChaim 8:61 argue that one shouldn’t make a Bracha. Magen Avraham 8:21 writes that one should have in mind that his bracha on the [[Talit]] should exempt his [[Talit]] Katan. Mishna Brurah 8:42 agrees. Rabbi Hershel Schachter (cited in Bet Yitzchak vol 30, p. 591) rules that if one doesn't have a [[Talit]], he should hear the Bracha from someone else and feel his [[Tzitzit]] at the time of the Bracha. </ref> If one slept a Sheinat Kevah the day before staying up all night, he may recite the Birkot HaTorah in the morning for himself. <Ref> Hagahot Rabbi Akiva Eiger 47:12 writes that if one slept during the day prior to staying up all night, according to all opinions one has to recite Birkot HaTorah in the morning. Mishna Brurah 47:28 specifies that the sleep should be a Sheinat Kevah. Chatam Sofer (cited by Netah Sorek YD 63), Hilchot Chag BeChag (p. 131), and Rabbi Mordechai Willig (“Inyanei Chag Hashavuos”, min 48) agree. See Beirur Halacha (vol 7, p. 20) who quotes the Chazon Ish as questioning Rabbi Akiva Eiger. </ref>
# According to Sephardim, after using the bathroom one should say [[Asher Yatzer]] and not the bracha of [[Al Netilat Yadayim]]. <Ref>[[#netilat]] </ref>One may say Elokai Nishama, HaMaavir Sheinah, and Birkot HaTorah for himself. <Ref>[[#birkothashachar]] </ref> The bracha recited over the [[Talit]] covers the [[Talit]] Katan as well. <Ref>[[#tzitzit]] </ref>
===Netilat Yadayim===
# One who didn’t sleep at all at night should wash [[Negal Vasser|Netilat Yadayim]] in the morning without a bracha, since there’s a dispute whether there's an obligation to wash [[Negal Vasser|Netilat Yadayim]] in the morning if one did not sleep the night before. According to Ashkenazim, one who didn't sleep but goes to the bathroom in the morning should wash [[Netilat Yadayim]] with a Bracha. <Ref> Mishna Brurah 4:30, 494:1 </ref>
# One should not learn after [[Olot HaShachar]] until he washed his hands in the morning. <Ref> S”A 4:14 says that if one was awake from before [[Olot HaShachar]] and washed his hands earlier, he should wash again at [[Olot HaShachar]] without a Bracha because of Safek. Piskei Teshuvot 494:5 says once there’s an obligation to wash one’s hands one shouldn’t learn Torah. </ref>
# If one slept less than 30 minutes <ref> Kitzur S”A 2:8, Dinei Nieyor Kol HaLaylah (pg 42) in name of Rav Chaim Kanievsky </ref> or slept in a temporary fashion (putting one’s head on the table) <ref>Ishei Yisrael 2:33 note 110, Piskei Teshuvot 494:6</ref>, then it is as if he did not sleep at all. <Ref> Mishna Brurah 4:27, Ishei Yisrael 2:33 </ref>
===Asher Yatzer===
# According to Ashkenazim, if one slept at night, one should make [[Asher Yatzer]] in the morning whether or not one went to the bathroom; however, if one didn’t sleep, he should only recite [[Asher Yatzer]] if he goes to the bathroom. <Ref>Mishna Brurah 4:3 </ref> According to sephardim, one can only recite asher yatzar if he used the bathroom. Even if he does though, he would not recite the beracha of al [[netilat yadayim]] <ref> Yalkut Yosef Moadim 441. </ref>

===Tzitzit===
# If one went to sleep (or stayed up) in [[Tzitzit]], preferably one should make a Bracha on wearing a [[talit]] to cover the Bracha for [[Tzitzit]], however if that’s not possible, one may make a Bracha on those [[Tzitzit]] in the morning, and as one makes the bracha one should shake the [[Tzitzit]] strings. <Ref> S”A 8:16 rules that if one slept in [[Tzitzit]] one may make a new Bracha on it in the morning and at the time of the Bracha one should shake the [[Tzitzit]] strings. Mishna Brurah 8:42 explains that really this issue depends on whether there’s a mitzvah of [[Tzitzit]] at night and so it’s preferable to make the Bracha on a [[talit]] and cover the Bracha for [[Tzitzit]]. Piskei Teshuvot 8:30 adds that someone who that option is unavailable, such as bochrim who don’t wear talitim, should make the Bracha oneself like S”A. </ref>
===Brachot HaTorah===
# For ashkenazim, if one didn’t sleep at all during the night, one shouldn’t recite [[Brachot HaTorah]] but should hear them from someone who is obligated to make them (both must have kavana, and after the Bracha, both learn some pesukim such as Parshat [[Birkat Cohanim]]). <Ref> Mishna Brurah 47:28 </ref> For sephardim, the minhag is to recite these [[berachot]] even if you remained awake all night. <ref> Yabia Omer 5:5, Yechave Daat 3:33. </ref>
# One should not say birkot hatorah until after alot hashachar. <ref> Yalkut Yosef Chelek 1 page 137. </ref>
# If one slept Shinat Kevah the day before staying up all night, one should make the [[Brachot HaTorah]] in the morning after one didn’t sleep. <Ref> Mishna Brurah 47:28 in name of Rabbi Akvia Eiger </ref>

===Brachot HaShachar===
# If one didn’t sleep at all, according to Ashkenazim, one should listen to Elokei Nishama and HaMaavir Shenah from someone who did sleep. <Ref> Mishna Brurah 46:24 </ref> However, the rest of the [[Brachot HaShachar]] one can make oneself. <Ref> Piskei Teshuvot 494:7 </ref> However, according to Sephardim, one may recite these [[brachot]] oneself.<reF>Yalkut Yosef 489:13</ref>
# One should not learn after [[Olot HaShachar]] until he said [[Brachot HaShachar]]. <Ref> Mishna Brurah 47:28 </ref>

==Isru Chag==
# It is prohibited to fast or eulogizes on the day after Shavuot. <ref> Kaf Hachayim 494:48 </ref>
# The sephardic minhag is not to recite [[tachanun]], lamnatze'ach, or [[tefilla]] lidavid from [[Rosh chodesh]] sivan until the 12th. <ref> Yalkut Yosef Moadim page 445, Chazon Ovadia [[Yom Tov]] page 329. </ref>

==Sources==
<references/>
[[Category:Holidays]]

Shavuot

2014-04-11T13:38:35Z

IvduEsHashemB'Simcha: changed #1 to a section intro

==Preparation for Shavuot==
# Some say that thirty days before Shavuot one should start learning the halachot of Shavuot, whereas others say that one should start from [[Rosh Chodesh]] Sivan. <ref>In Gemara Pesachim 6a, Rabbanan hold that one should begin to learn Hilchot [[Pesach]] thirty days in advance of [[Pesach]], whereas Rabban Shimon Ben Gamliel holds only 2 weeks. Rabbanan learn this idea from Moshe who taught the laws of [[Pesach]] Sheni thirty days in advance which was [[Pesach]] in Nissan. S"A 429:1 rules like the opinion of the Rabbanan. Mishna Brurah 429:1 quotes some who entend this to other Yamim Tovim such as Shavuot, whereas the Gra held that it does not apply to Shavuot.</ref> All agree that on the holiday itself one should learn the halachot of Shavuot. <ref>Gemara [[Megillah]] 32b states that one should learn the halachot of Shavuot on Shavuot. Mishna Brurah 429:1 quotes this as halacha.</ref>
# The notion that one should learn in preparation for the holiday doesn't mean that a talmid chacham should stop his regular learning in order to learn halacha of the upcoming holiday, rather it means that a question about hilchot shavuot is given precedence to questions not about shavuot.<ref>Chazon Ovadyah ([[Pesach]] pg 1) explains that the halacha in Gemara Pesachim 6a is relevant in regards to the laws established in Tosefta Sanhedrin 7:5 which state that a person should ask relevant questions and a relevant question has precedence over the irrelevant questions.</ref> Some, however, dispute this point.<ref>See Beiur Halacha 429 s.v. Shoalin</ref>

==Decorating the Shul for Shavuot==
# Some have the custom to decorate the shul for Shavuot with flowers, trees or nice smelling fruits. <Ref>Rama O"C 494:3 explains that the custom commemorates the joy of Matan Torah. The custom is an ancient one dating back to the time of the medrash Targum Sheini on Megillat Esther 3:8. Magen Avraham there explains that trees are used for decoration so that we should pray for a good fruit harvest because Shavuot is the day we are judged regarding the fruits of the year. Yechave Da'at 4:33 adds a reason for decorating with flowers.</ref>
# Some communities abstain from this custom because it may be considered a chok akum. <Ref>This is the opinion of the Gr"a as quoted by the Chayei Adam 131:13, Ma'aseh Rav, Aruch Hashulchan O"C 494 and others. Yechave Da'at 4:33 and in Yabia Omer YD 3:24 explains that the custom is nevertheless justified based on the Shu"t Maharik S' 88 who explains that there is no concern of "''Bechukoteihem lo telechu''" by a custom that has a good reason for its practice.</ref>

==Eating Dairy on Shavuot==
# The minhag Yisrael is to have dairy foods on Shavuot. <Ref> Rama 494:3 writes that the minhag is to eat dairy foods on Shavuot. He explains that by having a dairy meal, one ensures that will have [[two loaves of bread]], one for the dairy meal and one for the meat meal, and the [[two loaves of bread]] are in commemoration of the Shtei HaLechem brought in the Beit HaMikdash on Shavuot. The Mishna Brurah 494:12 adds an alternative reason for the custom: the Jews had only dairy food immediately after Matan Torah because preparing kosher meat takes a long time. Thus, we eat dairy in commemoration of Matan Torah.
* Additionally, the Olelot Efraim (Ma’amar 141) writes that the reason for the minhag is that Chazal (Eiruvin 52b) compare [[learning Torah]] to a baby suckling milk: just as a baby always finds a new and sweet taste in the milk, so too the learner always a new and sweet taste in Torah.
* Rav Moshe Shternbuch in Moadim U'zmanim 8:319 says that prior to matan torah, milk was a problem because it could have been considered "ever min hachai," eating from a live animal. Therefore, we celebrate our first opportunity to eat dairy products which occurred at Matan Torah because if the torah in shemot 3:8 praises [[Israel]] for being a land filled with milk and honey it has to be that it is permissible for consumption.
* The Yeshuot Yaakov 494:2 gives another reason. He says that the primary change at kabbalat hatorah was that even though the avot could keep mitzvot they didn't have a yetzer hara. We received the yetzer hara at Har Sinai and that's why the gemara tells us that the reward for someone who is commanded in a mitzva is greater than someone's who isn't because he doesn't have a yetzer hara not to fulfill it. Our goal now is to control the yetzer hara and defeat it to achieve the ultimate good. Based on a gemara in Nidda he says that blood is the symbol of tumah so we take the potential for impurity and turn it around completely to achieve the purity of milk.
* The Bais Halevi on Parashat Yitro gives his own reason. The gemara says that we were given the torah and not the angels because many mitzvot require performance with the body and angels don't have bodies. We have milk and then we have meat to fulfill simchat [[yom tov]], so we show how our observance of the laws of milk and meat requires physicality.
* The torat chaim on Bava Metzia 86b says that we eat dairy based on an Aggada that when Hashem gave us the torah and the angels complained that they should be the ones receiving the torah, Hashem showed them Avraham, and we are told in Bereishit 18:8 that they ate milk and meat together but the Jews don't eat milk and meat together. see also Yalkut Yosef Moadim page 444 and Noda Biyehuda YD 64. </ref>
# It is preferable to eat meat at the [[Yom Tov]] meals. While some consider this to be an obligation, others hold that there is no technical requirement to do so. <ref>The Rambam ([[Yom Tov]] 6:18) rules that the Mitzvah of Simchat [[Yom Tov]] is fulfilled through consumption of meat and wine. The Beit Yosef 529:2 asks why the Rambam codifies the consumption of meat on [[Yom Tov]] when the Gemara (Pesachim 109a) states clearly that the mitzvah of Simcha is fulfilled through eating meat only during the time of the Beit HaMikdash, while nowadays the mitzvah is fulfilled through wine alone. Accordingly, the S”A 529:1 writes that one must have wine at each [[Yom Tov]] meal and makes no mention of the consumption of meat. The Eliyah Rabba 529:6 and Bei’ur Halacha 529 s.v. Keitzad explain that Shulchan Aruch intentionally omitted the obligation to eat meat because of his question in the Beit Yosef.
* The Yam Shel Shlomo (Beitzah 2:5) answers the Beit Yosef’s question by reinterpreting the Gemara to mean that nowadays, one must have wine in addition to meat, as opposed to the times of the Beit HaMikdash when one could fulfill the Mitzvah through meat without wine. Thus, Mor U’Ketziah 529, Kitzur S”A 103:7, Aruch HaShulchan 529:5, and Chazon Ovadia ([[Yom Tov]], p. 319) rule that it is an obligation to eat meat on [[Yom Tov]].
* The Bach 529, however, explains that although there is no obligation to eat meat nowadays, there still is a mitzvah to do so, and one would fulfill the Mitzvah of Simcha thereby. The Magen Avraham 529:3, Shulchan Aruch HaRav 529:7, Mishna Brurah 529:11, and Kaf HaChaim 529:28 agree.
* See also the Sha’agat Aryeh (Siman 65), who argues that Simchat [[Yom Tov]] does not obligate one to eat meat in particular; rather, it is fulfilled by what is subjectively considered enjoyable by each person (see Pesachim 109a). Birkei Yosef 529:4 agrees. Darkei [[Teshuva]] 89:19 quotes Rav Chaim of Sanz as disagreeing with the Sha’agat Aryeh. </ref>
# It is preferable to have meat both at the nighttime and daytime meal of [[Yom Tov]]. Those who have a practice to eat a dairy meal, however, have what to rely on. <ref>The Darkei [[Teshuva]] (89:19) mentions a number of minhagim:
* (A) Some people eat only dairy on Shavuot in order to fulfill the minhag. The Darkei [[Teshuva]] disapproves of this practice because he accepts the view of the Rambam that there is an obligation to eat meat on [[Yom Tov]]. See note 1 above.
* (B) Some people eat dairy for the nighttime meal and meat for the daytime meal. Such was the minhag of the Steipler (Orchot Rabbeinu v. 2 p. 98). The Darkei [[Teshuva]] comments that this is reasonable according to the Sha’agat Aryeh’s (Siman 68) view that Simchat [[Yom Tov]] is only d’rabanan at night; however, others disagree with the Sha’agat Aryeh. Rav Hershel Schachter (Bikvei HaTzon p. 81) suggests that Simchat [[Yom Tov]] follows the schedule of [[Korbanot]] for which the night follows the day, implying that eating meat for Simchat [[Yom Tov]] does not apply the first night. Therefore, he said (oral communication) that if one enjoys dairy, one may have a dairy meal for the night of [[Yom Tov]]. This approach is supported by the Sfat Emet ([[Sukkah]] 48b), who writes that Simchat [[Yom Tov]] can be fulfilled with one meat meal, either during the night or day. Rabbi Mordechai Willig (Pesachim Shiur 110, min 40-50) agrees with this reasoning.
* (C) Some eat a dairy meal and then a meat meal. The Torat Chaim (Chullin 83a) writes that it is better to abrogate the minhag of eating dairy rather than have meat after eating dairy, which is forbidden according to the Zohar. The Darkei [[Teshuva]] responds that in order to fulfill this minhag, one may be lenient against the Zohar. Mishna Brurah 494:16 notes that one need not make [[Birkat HaMazon]] as long as he cleanses his mouth with bread and water as well as washes his hands (S”A Y.D. 89:2).
* (D) Some eat a dairy [[Kiddush]], wait an hour, and then have a meat meal. The Darkei [[Teshuva]] finds this to be the most preferable minhag. </ref>

==Shavuot night==
# One shouldn't say [[Kiddush]] on Shavuot night until [[Tzet HaKochavim]].<ref>Magen Avraham (Intro to 494). Chacham Ovadia Yosef in Sh"t Yechave Daat 6:30, Halichot Olam 2: page 3, Sh"t Chazon Ovadia 1:1 and Sh"t Yabia Omer 5:6:5 says that ideally one should wait until 20 minutes after sunset but if necessary one can be lenient and say [[Kiddush]] earlier, but still should ideally wait until after sunset and try to eat a [[kezayit]] of bread after tzet hakochavim. </ref>Some say one should even wait to say [[Arvit]],<ref> Mishna Brurah 494:1</ref> while others argue.<ref> Kaf HaChaim 494:1, Sh"t Yechave Daat 6:30 </ref>
# Many have the custom to stay up Shavuot night learning torah. <ref> Mishna Brurah 494:1 writes that the practice is to stay up all night to learn. He quotes Arizal who said that one who learns all night on Shavuot will long the next year without being damaged. He also quotes the Magen Avraham who explains that since Bnei Yisrael overslept on the day of Matan Torah we stay up all night in order to rectify that mistake.</ref>
# If staying up all night, and one plans on drinking multiple times throughout the night, it is best to make a [[Shehakol]] and Borei Nefashot for each drinking. However, if when making the first [[Shehakol]] of the night, one has explicit Kavanah (intention) for that Bracha to cover all other drinkings of the night, that works as well, and one would then not need a new bracha at each drinking. <ref> Halichot Shlomo 12:3 </ref>
# If one forgot to say [[shehecheyanu]] during [[Kiddush]] on Shavuot, one cannot say it after Shavuot even within the seven days after the holiday. <ref> Chazon Ovadia [[Pesach]] page 134 </ref>
# The minhag to stay up all night applies to men and not women. <ref> Sh"t Rav Pealim 1:9 in sod yesharim </ref>
# If yeshiva boys would prefer to learn gemara rather than reading the tikkun for shavuot, there is no need to stop them because they have on who to rely. However, if most of the congregation is reading the tikkun, individuals should not break off to learn gemara. <ref> Yalkut Yosef Moadim page 439, Sh"t Yechave Daat 3:32. </ref>

==Shavuot morning==
As previously mentioned, many have the custom to stay up Shavuot night [[learning Torah]]. <ref> Magen Avraham (Intro to 494) quotes the Zohar that says that the early Chasidim would learn all of Shavuot night. Birkei Yosef 494:8, Mishna Brurah 494:1, Kaf HaChaim 494:6, Yalkut Yosef Moadim page 438, and Aruch HaShulchan 494:3 also record this minhag.</ref> There are several halachot that those who follow this practice should bear in mind:
# According to Ashkenazim, after daybreak <ref> Regarding [[Netilat Yadayim]] and Birkot HaTorah, it’s clear that if they are to be made, they shouldn’t be said until Alot HaShachar. Nitei Gavriel 18:1 and 20:1 writes so explicitly. Regarding Birchot HaShachar, Kaf HaChaim 46:49 writes that one can say all of them at [[Chatzot]], however, Piskei Teshuvot 46:14 rules that one should wait until Alot HaShachar. Regarding Tallit, S”A 18:3 rules that one may not make the Bracha until [[MeSheYakir]]. </ref>, one should use the bathroom, thus dirtying one’s hands, wash his hands for [[Netilat Yadayim]] with a Bracha, and then say [[Asher Yatzar]]. <Ref> 
* The Rosh ([[Brachot]] 9:23) writes that the reason a person must wash his hands in the morning is that one's hands almost certainly touched an unclean area. The Rashba (responsa 1:191), on the other hand, writes that the reason is that a person is created anew each morning. The Bet Yosef 4:13 writes that according to the Rosh, one who stays up all night doesn't have to wash because one can ensure that his hands stay clean, while according to the Rashba, one is created anew whether he slept or not. Because of this dispute, S”A and Rama 4:13 rule that one should wash without a bracha. Magen Avraham 494, Taz 4:9, Beiur HaGra 4:13, Birkei Yosef 46:12, and Mishna Brurah 494:1 agree. See, the Bach 4, Aruch HaShulchan 4:12, and Maaseh Rav (#2) who argue that one who didn’t sleep can say the Bracha.
* Hagahot Rabbi Akiva Eiger 4:12 writes that if one went to the bathroom, one can make the bracha. Olat Tamid 4:8, Eliyah Rabba 4:8, and Pri Megadim (E”A 494) agree. Artzot HaChaim 4:1 and Chaye Adam 7:6 seem to agree as well. Thus, Mishna Brurah 4:30 rules one should use the bathroom, thus dirtying his hands, wash his hands with a Bracha, and then say [[Asher Yatzar]].
* Some achronim (Nitei Gavriel 18:1, Weekly Halacha Discussion, vol 2, p. 363, Halachically Speaking vol 7, issue 6, p. 9) quote the Mishna Brurah as saying that one should use the bathroom and leave out dirtying one’s hands. Rabbi Mordechai Willig and Rabbi Hershel Schachter (cited by Halachipedia Article #22) explained that although the Mishna Brurah certainly meant to be precise, one can make the Bracha even if one merely touches an unclean area of the body.
* s.v. Veyitlem agrees. Rav Shlomo Zalman Auerbach (Halichot Shlomo 2:24), however, argues that it is insufficient to touch an unclean area.
* Maamar Mordechai 4:8 disagrees with Rabbi Akiva Eiger because even according to the Rashba there is a doubt as to whether one is considered created anew if he didn’t sleep (see Magen Avraham 4:12). Kaf HaChaim 4:49 and Yalkut Yosef 4:9 agree. </ref> One should hear Elokai Neshama, HaMaavir Sheinah, and Birkot HaTorah from someone who slept. The rest of the Birkot HaShachar may be recited as usual. <ref>
* The Tur and S”A 47:12 write that if one is learning at night one doesn't have to make new Birkot HaTorah as long as one didn't fall asleep. Beiur HaGra 47:12 explains that sleep is a [[hefsek]] and if one didn't sleep, one doesn't need new [[Brachot]]. Chaye Adam 9:9, Mishna Brurah 47:28, and Rabbi Hershel Schachter (cited in Bet Yitzchak vol 30, p. 592) agree but advise hearing them from someone who slept. Magen Avraham (47:12, 494) argues that essentially Birkot HaTorah are like Birkot HaShachar, which are said every day. He adds that it's preferable to hear them from someone who certainly is obligated. Eliyah Rabba 47:9, Birkei Yosef 46:12, and Aruch HaShulchan 47:23 concur. Kaf HaChaim 47:26 and Chazon Ovadyah (p. 312) write that the Sephardic minhag is to make Birkot HaTorah oneself.
* Rama 46:8 writes that one may say all the Birkot HaShachar whether one experienced the event described in the particular Bracha or not. Although the S”A argues, Kaf HaChaim 46:49 writes that the Sephardic minhag is to follow the Rama.
* Eliyah Rabba 46:12 quotes the Ateret Zekenim 46:3 who says that if one didn't sleep, one shouldn't say Elokai Nishama or HaMaavir Sheinah. Thus, Mishna Brurah 46:24 writes that one should hear these [[Brachot]] from someone who slept. However, Pri Megadim (E”A 46:2) wonders why Elokai Nishama and HaMaarvir Sheinah should be different than the other Birkot HaShachar. Aruch HaShulchan 46:13 rules that one may say these [[brachot]] even if he didn't sleep. Also, Birkei Yosef 46:12 and Yalkut Yosef 489:13 Moadim page 441 write that the Sephardic minhag is to say these [[Brachot]] even if one didn’t sleep. </ref> If one normally wears a [[Talit]] for [[Shacharit]], he should have intent that the bracha on his [[Talit]] should cover his [[Talit]] Katan as well. If, however, one doesn't wear a [[Talit]], he should hear the bracha from someone else. <Ref> Although S”A 8:16 rules if one slept in one’s [[Tzitzit]] one should make a Bracha upon arising, the Bach 8:15, Taz 8:15, Eliyah Rabba 8:18, and Kaf HaChaim 8:61 argue that one shouldn’t make a Bracha. Magen Avraham 8:21 writes that one should have in mind that his bracha on the [[Talit]] should exempt his [[Talit]] Katan. Mishna Brurah 8:42 agrees. Rabbi Hershel Schachter (cited in Bet Yitzchak vol 30, p. 591) rules that if one doesn't have a [[Talit]], he should hear the Bracha from someone else and feel his [[Tzitzit]] at the time of the Bracha. </ref> If one slept a Sheinat Kevah the day before staying up all night, he may recite the Birkot HaTorah in the morning for himself. <Ref> Hagahot Rabbi Akiva Eiger 47:12 writes that if one slept during the day prior to staying up all night, according to all opinions one has to recite Birkot HaTorah in the morning. Mishna Brurah 47:28 specifies that the sleep should be a Sheinat Kevah. Chatam Sofer (cited by Netah Sorek YD 63), Hilchot Chag BeChag (p. 131), and Rabbi Mordechai Willig (“Inyanei Chag Hashavuos”, min 48) agree. See Beirur Halacha (vol 7, p. 20) who quotes the Chazon Ish as questioning Rabbi Akiva Eiger. </ref>
# According to Sephardim, after using the bathroom one should say [[Asher Yatzer]] and not the bracha of [[Al Netilat Yadayim]]. <Ref>[[#netilat]] </ref>One may say Elokai Nishama, HaMaavir Sheinah, and Birkot HaTorah for himself. <Ref>[[#birkothashachar]] </ref> The bracha recited over the [[Talit]] covers the [[Talit]] Katan as well. <Ref>[[#tzitzit]] </ref>
===Netilat Yadayim===
# One who didn’t sleep at all at night should wash [[Negal Vasser|Netilat Yadayim]] in the morning without a bracha, since there’s a dispute whether there's an obligation to wash [[Negal Vasser|Netilat Yadayim]] in the morning if one did not sleep the night before. According to Ashkenazim, one who didn't sleep but goes to the bathroom in the morning should wash [[Netilat Yadayim]] with a Bracha. <Ref> Mishna Brurah 4:30, 494:1 </ref>
# One should not learn after [[Olot HaShachar]] until he washed his hands in the morning. <Ref> S”A 4:14 says that if one was awake from before [[Olot HaShachar]] and washed his hands earlier, he should wash again at [[Olot HaShachar]] without a Bracha because of Safek. Piskei Teshuvot 494:5 says once there’s an obligation to wash one’s hands one shouldn’t learn Torah. </ref>
# If one slept less than 30 minutes <ref> Kitzur S”A 2:8, Dinei Nieyor Kol HaLaylah (pg 42) in name of Rav Chaim Kanievsky </ref> or slept in a temporary fashion (putting one’s head on the table) <ref>Ishei Yisrael 2:33 note 110, Piskei Teshuvot 494:6</ref>, then it is as if he did not sleep at all. <Ref> Mishna Brurah 4:27, Ishei Yisrael 2:33 </ref>
===Asher Yatzer===
# According to Ashkenazim, if one slept at night, one should make [[Asher Yatzer]] in the morning whether or not one went to the bathroom; however, if one didn’t sleep, he should only recite [[Asher Yatzer]] if he goes to the bathroom. <Ref>Mishna Brurah 4:3 </ref> According to sephardim, one can only recite asher yatzar if he used the bathroom. Even if he does though, he would not recite the beracha of al [[netilat yadayim]] <ref> Yalkut Yosef Moadim 441. </ref>

===Tzitzit===
# If one went to sleep (or stayed up) in [[Tzitzit]], preferably one should make a Bracha on wearing a [[talit]] to cover the Bracha for [[Tzitzit]], however if that’s not possible, one may make a Bracha on those [[Tzitzit]] in the morning, and as one makes the bracha one should shake the [[Tzitzit]] strings. <Ref> S”A 8:16 rules that if one slept in [[Tzitzit]] one may make a new Bracha on it in the morning and at the time of the Bracha one should shake the [[Tzitzit]] strings. Mishna Brurah 8:42 explains that really this issue depends on whether there’s a mitzvah of [[Tzitzit]] at night and so it’s preferable to make the Bracha on a [[talit]] and cover the Bracha for [[Tzitzit]]. Piskei Teshuvot 8:30 adds that someone who that option is unavailable, such as bochrim who don’t wear talitim, should make the Bracha oneself like S”A. </ref>
===Brachot HaTorah===
# For ashkenazim, if one didn’t sleep at all during the night, one shouldn’t recite Brachat HaTorah but should hear them from someone who is obligated to make them (both must have kavana, and after the Bracha, both learn some pesukim such as Parshat [[Birkat Cohanim]]). <Ref> Mishna Brurah 47:28 </ref> For sephardim, the minhag is to recite these [[berachot]] even if you remained awake all night. <ref> Yabia Omer 5:5, Yechave Daat 3:33. </ref>
# One should not say birkot hatorah until after alot hashachar. <ref> Yalkut Yosef Chelek 1 page 137. </ref>
# If one slept Shinat Kevah the day before staying up all night, one should make the [[Brachot hatorah]] in the morning after one didn’t sleep. <Ref> Mishna Brurah 47:28 in name of Rabbi Akvia Eiger </ref>
===Brachot HaShachar===
# If one didn’t sleep at all, according to Ashkenazim, one should listen to Elokei Nishama and HaMaavir Shenah from someone who did sleep. <Ref> Mishna Brurah 46:24 </ref> However, the rest of the [[Brachot HaShachar]] one can make oneself. <Ref> Piskei Teshuvot 494:7 </ref> However, according to Sephardim, one may recite these [[brachot]] oneself.<reF>Yalkut Yosef 489:13</ref>
# One should not learn after [[Olot HaShachar]] until he said [[Brachot HaShachar]]. <Ref> Mishna Brurah 47:28 </ref>

==Isru Chag==
# It is prohibited to fast or eulogizes on the day after Shavuot. <ref> Kaf Hachayim 494:48 </ref>
# The sephardic minhag is not to recite [[tachanun]], lamnatze'ach, or [[tefilla]] lidavid from [[Rosh chodesh]] sivan until the 12th. <ref> Yalkut Yosef Moadim page 445, Chazon Ovadia [[Yom Tov]] page 329. </ref>

==Sources==
<references/>
[[Category:Holidays]]

Reference of Measurements in Halacha

2014-03-26T00:13:37Z

IvduEsHashemB'Simcha: Punctuation

There are many different measurements used in the Torah and classical Rabbinic Seforim, which are important for daily living. An example is the specific amount of wine that Kiddush is made on: One [[Revi'it]]. If one doesn't know how much a [[Revi'it]] is, how can one fulfill the Mitzvah properly?
The modern day equivalents for many Hebrew measurements are discussed below.
In addition, discussed below are many Halachic times which also matter for everyday use.
==Kezayit==
# According to Ashkenazim, all sizes are measured in volume and not weight.<Ref> Mishna Brurah 456:3, Vezot HaBracha (pg 6) </ref> However, according to Sephardim the actual halacha is that measures are in volume but the minhag is to follow the measures in weight. <ref>See Yalkut Yosef (Klalei [[Brachot]] pg 195-202) discusses this at length. </ref>
# There’s a dispute in the Rishonim whether the [[Kezayit]] (olive size) is a half or third of a [[KeBaytzah]] (egg size), and regarding [[Bracha Achrona]] and Deoritta Mitzvot, the halacha follows the opinion that a [[Kezayit]] is half a KeBeytzah. <Ref>
* Mishna Brurah 486:1 writes that the Tosfot holds a [[Kezayit]] is half of a KeBeitzah with the shell and the Rambam holds it is a third of a KeBeitzah (see Tosfot (Yoma 80b s.v. Agav), Rambam (Eiruvin 1:9)). S”A 486 rules like Tosfot. Rav Avraham Chaim Noeh (Shiurei Torah 3:12) argues that Tosfot holds half a KeBeitzah without the shell.
* What's the halacha? Mishna Brurah 486:1 rules that for Deoritta Mitzvot and [[Bracha Achrona]], one should eat the size of half a KeBeitzah, but for Derabbanan Mitzvot, one third suffices. He adds that since one has to make a Bracha on [[maror]], one should eat half a KeBeitzah. </ref>
# According to Rav Chaim Noeh, the [[Kezayit]] for Deoritta measures (eating [[Matzah]]) and [[Bracha Achrona]] is 27cc. The Chazon Ish’s opinion is that the [[Kezayit]] is 33.3 grams (1.3 oz). <ref>
* The Tzlach (Pesachim 116) holds that the modern day eggs are half the size of those in the days of Chazal. However, Rav Noeh (Shiurei Torah Shaar 3) argues that the modern day eggs have not changed from the days of Chazal. Mishna Brurah 486:1 writes that for the mitzvah deoraitta of [[matza]], one should follow the stringent view of the Tzlach.
* Practically, how much is a [[Kezayit]]?
**(1) Rav Chaim Noeh in Shiurei Torah (3:11, pg 191, 5707) writes that for Deoritta Mitzvot one should eat 28.8cc, however, in Shiurei Tzion (p. 70, 5709) he writes that it is 27cc. Vezot HaBracha (Birur Halacha 1) explains that Rav Chaim Noeh retracted from his original ruling.
**(2) Rav Chaim Kanievsky in Shiurin Shel Torah (p. 66) quotes the Chazon Ish that a [[Kezayit]] is 2/3 of a modern egg and an egg can possibly be up to 55cc. Therefore, Vezot HaBracha (Birur Halacha 1) writes that the Chazon Ish holds that 33.3cc is a [[Kezayit]]. The Chazon Ish's opinion of [[Kezayit]] is partially based on the opinion of the Tzlach.
**(3) Vezot HaBracha (Birur Halacha 1) quotes Haggadat Kol Dodi which quotes Rav Moshe Feinstein as saying that a [[Kezayit]] is 31.2cc. [However, Rabbi Bodner in Halachos of K’zayis (p. 24) writes that Rav Dovid Feinstein told him that Rav Moshe never measured the eggs himself and it was his student who calculated 1.1oz, but that if his calculations were more precise he should use those. Therefore, Rabbi Bodner rules, based on his own calculations, that a [[Kezayit]] is 27.2cc.]</ref>
## The minhag of the world and many other authorities is to follow Rav Chaim Noeh’s opinion. <Ref> Vezot HaBracha (pg 6, Birur 1, pg 221) quotes Rav Elyashiv and Rav Shlomo Zalman saying that for [[Bracha Achrona]] the widely accepted measurement of the [[Kezayit]] is according to Rav Chaim Noeh. Vezot HaBracha also mentions that such is the minhag of the world. </ref>
# If one ate between a third and a half a [[KeBaytzah]] one should not make a Bracha achrona because of safek [[Brachot]]. Therefore, one should have less than a third and not make a Bracha achrona or more than a half and make a Bracha achrona. <Ref> Mishna Brurah 486:1 </ref>
# On Mitzvot Deoritta such as eating [[Matzah]] one must be strict to hold a [[Kezayit]] is a half a [[KeBaytzah]]. However, regarding מצות Derabbanan it’s preferable to hold that a [[Kezayit]] is a half a kebaytzah, however, one may rely on the opinion that a [[Kezayit]] is a third a kebaytzah. <Ref> Mishna Brurah 486:1 </ref>

==Kedi Achilat Pras==
# See [[Kedi Achilat Pras]] (the time in which a [[Kezayit]] is considered eaten together)

==KeBaytzah==
# According to Rav Chaim Noeh, the [[KeBaytzah]] is 55cc, and according to the Chazon Ish, it is 100cc. <ref>Vezot HaBracha pg 6 </ref>

==Amah, Tefach, Etzbah==
# According to Rav Moshe Feinstein, the [[Amah]] is 21.25 inches (53.98 centimeters), the [[Tefach]] is 3.54 inches (9.00 centimeters), and the Etzbah is 0.89 inches (2.25 centimeters). <ref> Sh”t Igrot Moshe O”C 1:136. writes that the [[Amah]] is 21.25 inches and one can be strict to hold that it is 23 inches. </ref>
# According to Rav Chaim Noeh, the [[Amah]] is 18.90 inches (48 centimeters), the [[Tefach]] is 3.15 inches (8 centimeters), and the Etzbah is 0.79 inches (2 centimeters) <ref>Shiurei Torah (by Rav Chaim Noeh, Siman 3 Seif 25 pg 249) </ref>
# According to the Chazon Ish, the [[Amah]] is 24 inches (60.96 centimeters), the [[Tefach]] is 4 inches (10.16 centimeters), and the Etzbah is 1 inch (2.54 centimeters). <ref> Shiurin shel Torah (pg 3) by the Steipler quoting the Chazon Ish but admitting that these are approximate measures because of the need to publicize the measures but not an accurate calculation. </ref>
==Mil==
# When [[Mil]] is given in terms of time, some consider it 18 minutes, some 22.5 minutes, and some 24 minutes. <ref>S"A 459:2 writes that the [[mil]] is 18 minutes. Rama 261:1 agrees. Beiur Halacha 459:2 s.v. Haviy quotes some who consider it 22.5 minutes and others who say that it is 24 minutes.</ref>
# When [[Mil]] is given in terms of distance it is equal to 2000 [[Amot]]. <ref>S"A 261:2 writes that 3/4 of a [[mil]] is equal to 1500 [[amot]], implying a [[mil]] is 2000 [[amot]]. [http://www.yeshiva.org.il/midrash/shiur.asp?id=15883#3b Rabbi Melamed on yeshiva.org.il] writes that a [[mil]] is 2000 [[amot]].</ref>

==Revi'it==
# A [[Reviyit]] is a [[KeBaytzah]] and a half.<Ref>Mishna Brurah 486:1 </ref> Therefore, Rav Chaim Noeh holds that the [[Reviyit]] is 86 grams (3 oz),<ref>Shiurei Tzion (p. 69)</ref> the Chazon Ish holds that the [[Reviyit]] is 150 grams (5.3 oz).<ref> Rav Chaim Kanievsky in Shiurin Shel Torah (p. 66) according to the rulings of the Chazon Ish </ref>, and some quote Rav Moshe as saying the [[Reviyit]] is 3.3 oz.<ref>Vezot HaBracha (Birur Halacha 1) quotes Haggadat Kol Dodi which quotes Rav Moshe Feinstein as saying that a [[Reviyit]] is 3.3 oz.</ref>
# With regards to drinking [[the four cups of wine]], see the [[Required Amount of Matzah and Wine for the Seder]] page.

==Kedi Shtiyat Reviyit==
# See [[Kedi Shtiyat Reviyit]] (the time in which a [[Reviyit]] is considered drunk together)
==Prutah==
# A [[prutah]] is 1/40 of a gram of silver (which is about a few cents). However, the [[prutah]] with regards to the mitzvah of returning a lost object is discussed [[Returning_Lost_Objects#Worth_a_Prutah| here]]. <ref> S”A CM 88:1 says a [[prutah]] is a half of a pearl of barley. Shiurei Torah (Rav Chaim Noeh pg 177) and Shiurei HaMitzvot (Chazon Ish pg 65) say a [[prutah]] is 1/40 of a gram of silver (which currently is about 2.3 cents). Halachos of [[Chanukah]] (Rabbi Shimon Eider, pg 38) quotes Rav Moshe Feinstein saying that a [[prutah]] is 2 or 3 cents and not just one penny. See Halachos of Other People’s Money (Rabbi Bodner pg 150) who quotes Rav Moshe regarding a [[prutah]] for the mitzvah of returning a lost object. </ref>

==Toch Kedi Dibbur==
# [[Kedi Dibbur]] is the time it takes to say Shalom Alecha Rebbe. <ref>Kitzur S"A (Klalim s.v. Kedi)</ref>
# [[Toch Kedi Dibbur]] is less than the time it takes to say Shalom Alecha Rebbe.<ref>Kitzur S"A (Klalim s.v. Kedi)</ref>

==Kdei Aniva==
# There are several opinions about how long Kdei Aniva is, however, one doesn't need to be strict to consider it to be longer than 2 gudalin. <ref>How long is kdei aniva? There’s several opinions about this topic:
* Smag- long enough to loop around all the rest of the 7 strings.
* Chayei Adam, Kitzur S"A 9:13- 4 gudalin, Beiur Halacha: 2 gudalin, Eliya Rabba (paskening like Rif and Rosh)- long enough to loop around just 1 string (very short).
* The Beiur Halacha concludes that there’s no need to be strict for more than 2 gudalin. And he says if you have no choice, you can rely on the Eliya Rabba. see [http://ph.yhb.org.il/07-08-11/ Peninei Halacha] </ref>
# How long is the shiur of 2 godlin in practical terms? Chazon Ish : 5 cm, Rav Chaim Naeh: 4 cm. Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that Kedi Anivah is 4 cm.

==Shaot Zmaniot==
# [[Shaot Zmaniot]] are halachic hours which are calculated by dividing the daytime hours into 12. There’s a dispute of how to measure the day; some count the day from Olot Shachar until [[Tzet HaKochavim]] (Magan Avraham) <ref>Many authorities holds that the halachic hours in the day are considered from Olot including: Sh”t Trumat HaDeshen 1, Levush 267, Minchat Cohen (Mevoh Shemesh 2:6) in name of Tosfot Ramban and Rashba, Bach (431), Taz 433, Pri [[Chadash]] 443, Magan Avraham 58:1, 433:3, Eliyah Raba 58:2, Mizbe’ach Adama 4a, Mikraeh Kodesh 158b, Mateh Yehuda 433, Sh”t Chaim Shal 2:38(70), Tov Ayin 18:38, Sh”t [[Teshuva]] MaAhava 1:25, Shalmei Tzibbur 93c, Chesed Alafim 58:5, Chaye Adam 21:3,27:1, Kitzur Shulchan Aruch 17:1, Magan Giborim (Shiltei Hagiborim 58:3), and Rav Poalim O”C 2:2. </ref>, and some count it from [[HaNetz]] until [[Shekiah]] (Gra).<ref>Many authorities hold that the halachic hours of the day are considered to begin from [[HaNetz]] incluing: Rambam’s Sh”t Pear Hadar 44 (as understood by Halacha Brurah (Shaar Tzion 58:17), Rav Chaim Drok (Noam 9 pg 235), and Orot Chaim 320 against the Yetsiat Mitzmayim (Sefaka Deyoa pg 115)), Siddur Rav Sadyah Goan pg 12, Minchat Cohen Mevoh Hashemesh 2:6 in name of Goanim, Rambam, Rabbenu Yonah, Hagahot Maimon, and Mordechai (Pri [[Chadash]] rejects his proofs), Shiltei Hagiborim on the Mordechai ([[Brachot]] 4:3) (as understood by Magan Avraham 233:3, Shaar Tzion 233:10, and Kaf HaChaim 233:7), Levush (233:1,267), Shaarei Knesset Hagedolah 58:8, Tosfot [[Yom Tov]] (Pesachim 2:3), and Biur HaGra 459:2.</ref>
## According to Sephardim, regarding Deoritta laws (including [[Kriyat Shema]]) one should be strict for the opinion of the Magen Avraham. <ref> In conclusion, Minchat Cohen (Mevoh Hashemesh 2:9), Erech HaShulchan 433, Halichot Olam (vol 1, Vaera 3), and Yalkut Yosef (vol 1, pg 98) write that one should be strict for the opinion of the Magen Avraham for Deoritta issues, for example [[Kriyat Shema]]. </ref>
## Among Ashkenazim, some are strict to hold like the Magen Avraham, unless there is an serious need, in which case one may hold like the Gra. <ref>Rabbi Yechiel Michel Tukachinsky in Sefer Eretz Yisrael (pg 18#3) writes that the minhag of [[Israel]] is to follow the magen avraham and only under pressure may one rely on the Gra.</ref>However, some are lenient to rely on the Gra. <ref>[http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 77-79) says that many follow the opinion of the Gra in calculating the time for Sof [[Kriyat Shema]]. </ref>
==Olot HaShachar==
# Many rishonim hold that [[Olot HaShachar]] is 72 minutes before sunrise on a perfect day in Jerusalem which is equivalent to when the sun is 16 degrees below the horizon for everywhere in the world, however, others hold that [[Olot HaShachar]] is 90 minutes on a perfect day which is 19.78 degrees below the horizon. <ref>
* Sefer Zmanim KeHilchatam (Rabbi Berstein, pg 347) writes that 72 minutes on a perfect day in Jerusalem is equal to when the sun is 16 degrees below the horizon and 90 minutes is equal to 19.78 degrees below the horizon. He personally rules that one should be strict for both of these opinions for Deoritta halachas and those derabbanan halachas where safek is lechumra. He tries to prove that this is the opinion of the Mishna Brurah (92:3, Beiur Halacha 163:1 s.v. Berachok). However, he totally rejects the opinion that [[Olot HaShachar]] is 120 minutes before sunrise.
* He also quotes Rabbi Tukachinsky who held like the opinion of 90 minutes.
* [http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 65-7) says that we assume that [[Olot HaShachar]] is 72 minutes before sunrise, varying according to one’s location. Similarly, [http://www.ou.org/webcast_kosher Rav Yisrael Belsky] (OU Kosher Webcast, 2011, min 19-21) mentioned in passing that [[Olot HaShachar]] is assumed to be 72 minutes before sunrise, varying according to the longitude and latitude. </ref>
==MeSheyakir==
# There is a wide range of opinions precisely when Misheyakir occurs in Jerusalem on a perfect day, when there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes. The three opinions include: 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7 and in Iggeros Moshe OC 4:6 holds of 35 minutes. Rav Yaakov Kamenetsky in Emes liyaakov OC 58:1 rules that it is 36 minutes before sunrise. Zmanei Halacha LeMaaseh (pg 19) holds of 40 minutes before sunrise. </ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Sefer Eretz Yisrael 1:4 (pg 18), Kaf HaChaim 18:18, Sh"t Binyan Tzion 2:16 hold of 60 minutes before sunrise. Nivreshet (vol 1, pg 43) holds of 52 minutes.</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yoseh in Yechave Daat 2:8</ref>
# The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>
* There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons.
* A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes. To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset.
* Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, he would simply determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref>MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although is a very lenient position is also well collaborated and accepted.
* [http://www.ou.org/webcast_kosher Rav Yisrael Belsky] (OU Kosher Webcast, 2011, min 21-23) mentions in passing that [[MeSheYakir]] is about 40 or 50 minutes before sunrise.
* [http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 68-70) says that Rav Moshe held [[MeSheYakir]] is between 35-40 minutes before sunrise and seems to agree with him, although he mentions that some say it’s 55 minutes before sunrise.</ref>
==HaNetz HaChama (Sunrise)==
# [[HaNetz HaChama]] is sunrise which, in general, is halachically the same as the astronomical calculation of sunrise.<ref>
* [http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 69-72) says that sunrise is the same as the sunrise calculated by the naval observatory which is when the sun begins to rise.
* [http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 72-77) says that sunset should be determined as though the mountains to the east and west are at sea level and do not block the visibility of the sun. However, the elevation of the place one is currently located is taken into consideration and if one is in a valley the sunset is a little later (less than 5 minutes) than what would have been visible. Yet, he adds, that most opinions hold that regarding sunrise both one’s location’s elevation and surrounding mountains are taken into consideration. </ref>
==Chatzot==
# [[Chatzot]] is midday and midnight, always separated by 12 hours.<ref>Mishna Brurah 1:9 writes that [[chatzot]] at night is always 12 hours after [[chatzot]] of day for any place in the world.</ref>
==Shekiyah (Sunset)==
# [[Shekiyah]] is sunset which, in general, is halachically the same as the astronomical calculation of sunset. <ref>[http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 69-72) says that sunset is the same as the sunset calculated by the naval observatory which is when the sun has completely set. </ref>
==Tzet HaCochavim (Emergence of the stars)==
# There's a major dispute when [[Tzet HaCochavim]] is: Rabbenu Tam assumes that it's about 72 minutes after [[Shekiyah]] and the Gra assumes that it's three quarters of a [[mil]] after [[Shekiyah]], varying according to one's locations. <ref>Rabbi Hershel Schachter on [http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha# yutorah.org (min 43-5)] explains that many practice like the Gra regarding [[Tzet HaCochavim]] on [[Motzei Shabbat]]. See Biur HaGra and Mishna Brurah 261. Pri Megadim assumes that according to Rabbenu Tam, 72 minutes is a fixed time, but Mishna Brurah writes that it varies according to one's location.</ref>
==Bein HaShemashot==
# [[Bein HaShemashot]] is the time period between certain daytime and certain nighttime. In many halachot, it is considered a doubt whether it is considered day or night and has many practical ramifications. There is a major dispute how long this period is. <ref>
* '''(1) Gemara [[Shabbat]]''' 34b says [[Bein HaShemashot]] is considered as a doubt whether it is considered daytime or nighttime. When is [[Bein HaShemashot]]? Rabbi Yehuda says that [[Bein HaShemashot]] starts from [[Shekiyah]] and concludes when the entire ball of the sun has set. Rabbi Yose, however, says that [[Bein HaShemashot]] is as short as the blink of an eye [though R. Yose also agrees that there is a doubt]. R. Nechemya says that it is from [[Shekiyah]] and lasts the length of time it takes to walk a half [[mil]].
* '''Explanation of Rabbi Yehuda's opinion:''' Rabba explains Rabbi Yehuda as saying that [[Bein HaShemashot]] starts from [[Shekiyah]] even though the sky is still red, while Rav Yosef says [[Bein HaShemashot]] starts from when the bottom of the sun already set. It follows, says the Gemara, that according to Rabba the span of [[Bein HaShemashot]] is ¾ of a [[mil]] and according to Rav Yosef [[Bein HaShemashot]] is 2/3 of a [[mil]] (1,334 Amos)..
* '''Who do we follow, Rabba or Rav Yosef, in explaining Rabbi Yehuda?''' The Rif (15a) writes that since it is unclear whether halacha follows Rav Yosef or Rabba, one should be strict to follow Rabba that [[Bein HaShemashot]] begins at [[Shekiyah]]. Then he says that it seems halacha should follow Rabba because halacha always follows Rabba with three exceptions and this isn't one of them. Similarly, Rambam ([[Shabbat]] 5:4) rules like Rabba that [[Bein HaShemashot]] begins at [[Shekiyah]]. Rabbenu Yonah (quoted by Rosh [[Shabbat]] 2:23) argues that since they're not arguing about which logic is correct but about what Rav Yehuda said (see Gemara 34b) the halacha follows both Rabba and Rav Yosef, whichever way will be a stringency. In context of [[accepting Shabbat]], Rama 261:1 rules like Rabba that [[Bein HaShemashot]] is 3/4 of a [[mil]].
* '''Explanation of Rabbi Yose's opinion:''' Shmuel ([[Shabbat]] 35a) says that Rav Yose’s concept of [[Bein HaShemashot]] takes place after the [[Bein HaShemashot]] already finished. Tosfot ([[Shabbat]] 34b s.v. Rabbi Yose) explains that even according to Rabbi Yose there’s a window of time when there is an uncertainty whether it is day or night but it isn’t as long as it is for Rabbi Yehuda. Rosh 2:23 discusses whether Rabbi Yose's [[Bein HaShemashot]] begins immediately after Rabbi Yehuda's or a while afterwards and doesn't come to a clear conclusion. Rashi to 35a ד"ה בין השמשות דר' יוסי מישך שייך seems to hold that it is right after R. Yehuda's period.
* '''Who does the halacha follow? Rabbi Yehuda or Rabbi Yose''' The Briatta ([[Shabbat]] 34b) says that in regards to practical ramifications [[Bein HaShemashot]] is always considered day as a stringency and night as a stringency. Rif ([[Shabbat]] 14b) and Rambam ([[Shabbat]] 5:4) codify this Briatta. S"A 261:1 rules that during [[Bein HaShemashot]] one may not doing anything one may not do on [[Shabbat]] with some exceptions (see there). Rabbi Yochanan ([[Shabbat]] 35a) says that we follow Rabbi Yehuda regarding [[Shabbat]] as a stringency and Rabbi Yose regarding Trumah as a stringency. Rif (15a) and Rosh 2:23 codify Rabbi Yochanan as halacha.
* '''(2) Gemara Pesachim''' 94a records Rabbi Yochanan's statement that an average person can walk 30 [[mil]] from [[HaNetz HaChama]] until [[Shekiyah]] and 5 [[mil]] from [[Shekiyah]] until [[Tzet HaKochavim]] (according to Rashi s.v. Ovav). The Gemara challenges this and explains really an average person can walk 32 [[mil]] from [[HaNetz HaChama]] until [[Shekiyah]] and only 4 [[mil]] from [[Shekiyah]] until [[Tzet HaKochavim]].
* '''The opinion of Rabbenu Tam:''' Tosfot (Pesachim 94a s.v. Rabbi Yehuda and [[Shabbat]] 35a s.v. Trei) is bothered how the Gemara [[Shabbat]] seems to say that from [[Shekiyah]] until [[Tzet HaKochavim]] a person can walk 3/4 of a [[mil]] (1,500 Amos) (according to the Rabba) and the Gemara Pesachim says a person can walk 4 [[mil]]. Rabbenu Tam answers that the Gemara [[Shabbat]] was referring to the end of the [[Shekiyah]] and from then until [[Tzet HaKochavim]] is 3/4 of a [[mil]], while the Gemara Pesachim is discussing the end of [[Shekiyah]] which takes 4 [[mil]] until [[Tzet HaKochavim]]. Ramban (cited by [[Maggid]] Mishna), [[Maggid]] Mishna ([[Shabbat]] 5:4), and Ran ([[Shabbat]] 15a) agree. The Ran ([[Shabbat]] 15a) explains that according to Rabbenu Tam there's two Shekiyot. After the first it is still considered daytime until 3.25 [[mil]] after the beginning of the [[Shekiyah]]. [[Bein HaShemashot]], which is uncertain day or night, spans .75 of a [[mil]] and begins from the beginning of the second [[Shekiyah]]. See Beiur Halacha 261 s.v. Metechila explains that the first [[Shekiyah]] is when the sun sets from our vision, and the second [[Shekiyah]] is when the light from the sun leaves the sky.
* '''Does halacha follow Rabbenu Tam?''' The S"A 261:2 rules in accordance with Rabbenu Tam and states that from the beginning of the [[Shekiyah]] until [[Bein HaShemashot]] there's 3.25 [[mil]] and then [[Bein HaShemashot]] itself is .75 of a [[mil]], which is equivalent to the time it takes to walk 1500 [[amot]]. Beiur Halacha 261 s.v. Metechila writes that for sure one should be strict for the Gra not to do any melacha after sunset.
* '''(3) Shmuel's opinion:''' Then, Shmuel ([[Shabbat]] 35b) says that [[Bein HaShemashot]] is as long as two stars are seen in the sky, but if there’s only one star, it’s day, and if it’s three, then it’s night. The Gemara then clarifies that the stars which were discussed are medium size stars. Similarly, the Yerushalmi ([[Brachot]], cited by Ran 15a) says that [[Shabbat]] concludes when three stars can be seen in one area and not spread out. The Rambam ([[Shabbat]] 5:4) rules like Shmuel that when three medium size stars are seen it is certain nighttime. The Kesef Mishna ([[Shabbat]] 5:4) is bothered why the Rambam said that [[Bein HaShemashot]] begins from [[Shekiyah]] and ends when three stars are seen, choosing the opinion of Rabba for the beginning of [[Bein HaShemashot]] and Shmuel for the end of [[Bein HaShemashot]]. He answers that really Rabba and Shmuel agree and just describe it differently. This may also be the intent of the Rif (15a) and Rosh 2:23 who say that halacha follows Rabba as a stringency and also quote Shmuel without anyone arguing.</ref>
#The Gemara rules that if one does a Melacha on [[Shabbos]] for the duration of Bein Hashemashos on Friday evening and Saturday evening, one has certainly violated [[Shabbos]], and must bring a sin-offering <ref> [[Shabbos]] 35b, Rambam Hil' [[Shabbos]] 5:4. This is because: if one treats [[Bein Hashemashot]] as day, one broke [[Shabbos]] on Saturday evening. If one treats [[Bein Hashemashot]] as night, one violated [[Shabbos]] on Friday evening. </ref>
#Therefore, one can do no Melacha during [[Bein Hashemashot]] <ref> Mishnah [[Shabbos]] 34b </ref>.

==Sources==
<references/>
[[Category:Brachot]]

Reference of Measurements in Halacha

2014-03-26T00:12:19Z

IvduEsHashemB'Simcha: added introduction

There are many different measurements used in the Torah and classical Rabbinic Seforim, which are important for daily living. An example is the specific amount of wine that Kiddush is made on: One [[Revi'it]]. If one doesn't know how much a [[Revi'it]] is, how can one fulfill the Mitzvah properly?
The modern day equivalents for many Hebrew measurements are discussed below.
In addition, discussed below are many Halachic times which also matter for everyday use.
==Kezayit==
# According to Ashkenazim, all sizes are measured in volume and not weight.<Ref> Mishna Brurah 456:3, Vezot HaBracha (pg 6) </ref> However, according to Sephardim the actual halacha is that measures are in volume but the minhag is to follow the measures in weight. <ref>See Yalkut Yosef (Klalei [[Brachot]] pg 195-202) discusses this at length. </ref>
# There’s a dispute in the Rishonim whether the [[Kezayit]] (olive size) is a half or third of a [[KeBaytzah]] (egg size), and regarding [[Bracha Achrona]] and Deoritta Mitzvot, the halacha follows the opinion that a [[Kezayit]] is half a KeBeytzah. <Ref>
* Mishna Brurah 486:1 writes that the Tosfot holds a [[Kezayit]] is half of a KeBeitzah with the shell and the Rambam holds it is a third of a KeBeitzah (see Tosfot (Yoma 80b s.v. Agav), Rambam (Eiruvin 1:9)). S”A 486 rules like Tosfot. Rav Avraham Chaim Noeh (Shiurei Torah 3:12) argues that Tosfot holds half a KeBeitzah without the shell.
* What's the halacha? Mishna Brurah 486:1 rules that for Deoritta Mitzvot and [[Bracha Achrona]], one should eat the size of half a KeBeitzah, but for Derabbanan Mitzvot, one third suffices. He adds that since one has to make a Bracha on [[maror]], one should eat half a KeBeitzah. </ref>
# According to Rav Chaim Noeh, the [[Kezayit]] for Deoritta measures (eating [[Matzah]]) and [[Bracha Achrona]] is 27cc. The Chazon Ish’s opinion is that the [[Kezayit]] is 33.3 grams (1.3 oz). <ref>
* The Tzlach (Pesachim 116) holds that the modern day eggs are half the size of those in the days of Chazal. However, Rav Noeh (Shiurei Torah Shaar 3) argues that the modern day eggs have not changed from the days of Chazal. Mishna Brurah 486:1 writes that for the mitzvah deoraitta of [[matza]], one should follow the stringent view of the Tzlach.
* Practically, how much is a [[Kezayit]]?
**(1) Rav Chaim Noeh in Shiurei Torah (3:11, pg 191, 5707) writes that for Deoritta Mitzvot one should eat 28.8cc, however, in Shiurei Tzion (p. 70, 5709) he writes that it is 27cc. Vezot HaBracha (Birur Halacha 1) explains that Rav Chaim Noeh retracted from his original ruling.
**(2) Rav Chaim Kanievsky in Shiurin Shel Torah (p. 66) quotes the Chazon Ish that a [[Kezayit]] is 2/3 of a modern egg and an egg can possibly be up to 55cc. Therefore, Vezot HaBracha (Birur Halacha 1) writes that the Chazon Ish holds that 33.3cc is a [[Kezayit]]. The Chazon Ish's opinion of [[Kezayit]] is partially based on the opinion of the Tzlach.
**(3) Vezot HaBracha (Birur Halacha 1) quotes Haggadat Kol Dodi which quotes Rav Moshe Feinstein as saying that a [[Kezayit]] is 31.2cc. [However, Rabbi Bodner in Halachos of K’zayis (p. 24) writes that Rav Dovid Feinstein told him that Rav Moshe never measured the eggs himself and it was his student who calculated 1.1oz, but that if his calculations were more precise he should use those. Therefore, Rabbi Bodner rules, based on his own calculations, that a [[Kezayit]] is 27.2cc.]</ref>
## The minhag of the world and many other authorities is to follow Rav Chaim Noeh’s opinion. <Ref> Vezot HaBracha (pg 6, Birur 1, pg 221) quotes Rav Elyashiv and Rav Shlomo Zalman saying that for [[Bracha Achrona]] the widely accepted measurement of the [[Kezayit]] is according to Rav Chaim Noeh. Vezot HaBracha also mentions that such is the minhag of the world. </ref>
# If one ate between a third and a half a [[KeBaytzah]] one should not make a Bracha achrona because of safek [[Brachot]]. Therefore, one should have less than a third and not make a Bracha achrona or more than a half and make a Bracha achrona. <Ref> Mishna Brurah 486:1 </ref>
# On Mitzvot Deoritta such as eating [[Matzah]] one must be strict to hold a [[Kezayit]] is a half a [[KeBaytzah]]. However, regarding מצות Derabbanan it’s preferable to hold that a [[Kezayit]] is a half a kebaytzah, however, one may rely on the opinion that a [[Kezayit]] is a third a kebaytzah. <Ref> Mishna Brurah 486:1 </ref>

==Kedi Achilat Pras==
# See [[Kedi Achilat Pras]] (the time in which a [[Kezayit]] is considered eaten together)

==KeBaytzah==
# According to Rav Chaim Noeh, the [[KeBaytzah]] is 55cc and according to the Chazon Ish is 100cc. <ref>Vezot HaBracha pg 6 </ref>
==Amah, Tefach, Etzbah==
# According to Rav Moshe Feinstein, the [[Amah]] is 21.25 inches (53.98 centimeters), the [[Tefach]] is 3.54 inches (9.00 centimeters), and the Etzbah is 0.89 inches (2.25 centimeters). <ref> Sh”t Igrot Moshe O”C 1:136. writes that the [[Amah]] is 21.25 inches and one can be strict to hold that it is 23 inches. </ref>
# According to Rav Chaim Noeh, the [[Amah]] is 18.90 inches (48 centimeters), the [[Tefach]] is 3.15 inches (8 centimeters), and the Etzbah is 0.79 inches (2 centimeters) <ref>Shiurei Torah (by Rav Chaim Noeh, Siman 3 Seif 25 pg 249) </ref>
# According to the Chazon Ish, the [[Amah]] is 24 inches (60.96 centimeters), the [[Tefach]] is 4 inches (10.16 centimeters), and the Etzbah is 1 inch (2.54 centimeters). <ref> Shiurin shel Torah (pg 3) by the Steipler quoting the Chazon Ish but admitting that these are approximate measures because of the need to publicize the measures but not an accurate calculation. </ref>
==Mil==
# When [[Mil]] is given in terms of time, some consider it 18 minutes, some 22.5 minutes, and some 24 minutes. <ref>S"A 459:2 writes that the [[mil]] is 18 minutes. Rama 261:1 agrees. Beiur Halacha 459:2 s.v. Haviy quotes some who consider it 22.5 minutes and others who say that it is 24 minutes.</ref>
# When [[Mil]] is given in terms of distance it is equal to 2000 [[Amot]]. <ref>S"A 261:2 writes that 3/4 of a [[mil]] is equal to 1500 [[amot]], implying a [[mil]] is 2000 [[amot]]. [http://www.yeshiva.org.il/midrash/shiur.asp?id=15883#3b Rabbi Melamed on yeshiva.org.il] writes that a [[mil]] is 2000 [[amot]].</ref>

==Revi'it==
# A [[Reviyit]] is a [[KeBaytzah]] and a half.<Ref>Mishna Brurah 486:1 </ref> Therefore, Rav Chaim Noeh holds that the [[Reviyit]] is 86 grams (3 oz),<ref>Shiurei Tzion (p. 69)</ref> the Chazon Ish holds that the [[Reviyit]] is 150 grams (5.3 oz).<ref> Rav Chaim Kanievsky in Shiurin Shel Torah (p. 66) according to the rulings of the Chazon Ish </ref>, and some quote Rav Moshe as saying the [[Reviyit]] is 3.3 oz.<ref>Vezot HaBracha (Birur Halacha 1) quotes Haggadat Kol Dodi which quotes Rav Moshe Feinstein as saying that a [[Reviyit]] is 3.3 oz.</ref>
# With regards to drinking [[the four cups of wine]], see the [[Required Amount of Matzah and Wine for the Seder]] page.

==Kedi Shtiyat Reviyit==
# See [[Kedi Shtiyat Reviyit]] (the time in which a [[Reviyit]] is considered drunk together)
==Prutah==
# A [[prutah]] is 1/40 of a gram of silver (which is about a few cents). However, the [[prutah]] with regards to the mitzvah of returning a lost object is discussed [[Returning_Lost_Objects#Worth_a_Prutah| here]]. <ref> S”A CM 88:1 says a [[prutah]] is a half of a pearl of barley. Shiurei Torah (Rav Chaim Noeh pg 177) and Shiurei HaMitzvot (Chazon Ish pg 65) say a [[prutah]] is 1/40 of a gram of silver (which currently is about 2.3 cents). Halachos of [[Chanukah]] (Rabbi Shimon Eider, pg 38) quotes Rav Moshe Feinstein saying that a [[prutah]] is 2 or 3 cents and not just one penny. See Halachos of Other People’s Money (Rabbi Bodner pg 150) who quotes Rav Moshe regarding a [[prutah]] for the mitzvah of returning a lost object. </ref>

==Toch Kedi Dibbur==
# [[Kedi Dibbur]] is the time it takes to say Shalom Alecha Rebbe. <ref>Kitzur S"A (Klalim s.v. Kedi)</ref>
# [[Toch Kedi Dibbur]] is less than the time it takes to say Shalom Alecha Rebbe.<ref>Kitzur S"A (Klalim s.v. Kedi)</ref>

==Kdei Aniva==
# There are several opinions about how long Kdei Aniva is, however, one doesn't need to be strict to consider it to be longer than 2 gudalin. <ref>How long is kdei aniva? There’s several opinions about this topic:
* Smag- long enough to loop around all the rest of the 7 strings.
* Chayei Adam, Kitzur S"A 9:13- 4 gudalin, Beiur Halacha: 2 gudalin, Eliya Rabba (paskening like Rif and Rosh)- long enough to loop around just 1 string (very short).
* The Beiur Halacha concludes that there’s no need to be strict for more than 2 gudalin. And he says if you have no choice, you can rely on the Eliya Rabba. see [http://ph.yhb.org.il/07-08-11/ Peninei Halacha] </ref>
# How long is the shiur of 2 godlin in practical terms? Chazon Ish : 5 cm, Rav Chaim Naeh: 4 cm. Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that Kedi Anivah is 4 cm.

==Shaot Zmaniot==
# [[Shaot Zmaniot]] are halachic hours which are calculated by dividing the daytime hours into 12. There’s a dispute of how to measure the day; some count the day from Olot Shachar until [[Tzet HaKochavim]] (Magan Avraham) <ref>Many authorities holds that the halachic hours in the day are considered from Olot including: Sh”t Trumat HaDeshen 1, Levush 267, Minchat Cohen (Mevoh Shemesh 2:6) in name of Tosfot Ramban and Rashba, Bach (431), Taz 433, Pri [[Chadash]] 443, Magan Avraham 58:1, 433:3, Eliyah Raba 58:2, Mizbe’ach Adama 4a, Mikraeh Kodesh 158b, Mateh Yehuda 433, Sh”t Chaim Shal 2:38(70), Tov Ayin 18:38, Sh”t [[Teshuva]] MaAhava 1:25, Shalmei Tzibbur 93c, Chesed Alafim 58:5, Chaye Adam 21:3,27:1, Kitzur Shulchan Aruch 17:1, Magan Giborim (Shiltei Hagiborim 58:3), and Rav Poalim O”C 2:2. </ref>, and some count it from [[HaNetz]] until [[Shekiah]] (Gra).<ref>Many authorities hold that the halachic hours of the day are considered to begin from [[HaNetz]] incluing: Rambam’s Sh”t Pear Hadar 44 (as understood by Halacha Brurah (Shaar Tzion 58:17), Rav Chaim Drok (Noam 9 pg 235), and Orot Chaim 320 against the Yetsiat Mitzmayim (Sefaka Deyoa pg 115)), Siddur Rav Sadyah Goan pg 12, Minchat Cohen Mevoh Hashemesh 2:6 in name of Goanim, Rambam, Rabbenu Yonah, Hagahot Maimon, and Mordechai (Pri [[Chadash]] rejects his proofs), Shiltei Hagiborim on the Mordechai ([[Brachot]] 4:3) (as understood by Magan Avraham 233:3, Shaar Tzion 233:10, and Kaf HaChaim 233:7), Levush (233:1,267), Shaarei Knesset Hagedolah 58:8, Tosfot [[Yom Tov]] (Pesachim 2:3), and Biur HaGra 459:2.</ref>
## According to Sephardim, regarding Deoritta laws (including [[Kriyat Shema]]) one should be strict for the opinion of the Magen Avraham. <ref> In conclusion, Minchat Cohen (Mevoh Hashemesh 2:9), Erech HaShulchan 433, Halichot Olam (vol 1, Vaera 3), and Yalkut Yosef (vol 1, pg 98) write that one should be strict for the opinion of the Magen Avraham for Deoritta issues, for example [[Kriyat Shema]]. </ref>
## Among Ashkenazim, some are strict to hold like the Magen Avraham, unless there is an serious need, in which case one may hold like the Gra. <ref>Rabbi Yechiel Michel Tukachinsky in Sefer Eretz Yisrael (pg 18#3) writes that the minhag of [[Israel]] is to follow the magen avraham and only under pressure may one rely on the Gra.</ref>However, some are lenient to rely on the Gra. <ref>[http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 77-79) says that many follow the opinion of the Gra in calculating the time for Sof [[Kriyat Shema]]. </ref>
==Olot HaShachar==
# Many rishonim hold that [[Olot HaShachar]] is 72 minutes before sunrise on a perfect day in Jerusalem which is equivalent to when the sun is 16 degrees below the horizon for everywhere in the world, however, others hold that [[Olot HaShachar]] is 90 minutes on a perfect day which is 19.78 degrees below the horizon. <ref>
* Sefer Zmanim KeHilchatam (Rabbi Berstein, pg 347) writes that 72 minutes on a perfect day in Jerusalem is equal to when the sun is 16 degrees below the horizon and 90 minutes is equal to 19.78 degrees below the horizon. He personally rules that one should be strict for both of these opinions for Deoritta halachas and those derabbanan halachas where safek is lechumra. He tries to prove that this is the opinion of the Mishna Brurah (92:3, Beiur Halacha 163:1 s.v. Berachok). However, he totally rejects the opinion that [[Olot HaShachar]] is 120 minutes before sunrise.
* He also quotes Rabbi Tukachinsky who held like the opinion of 90 minutes.
* [http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 65-7) says that we assume that [[Olot HaShachar]] is 72 minutes before sunrise, varying according to one’s location. Similarly, [http://www.ou.org/webcast_kosher Rav Yisrael Belsky] (OU Kosher Webcast, 2011, min 19-21) mentioned in passing that [[Olot HaShachar]] is assumed to be 72 minutes before sunrise, varying according to the longitude and latitude. </ref>
==MeSheyakir==
# There is a wide range of opinions precisely when Misheyakir occurs in Jerusalem on a perfect day, when there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes. The three opinions include: 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7 and in Iggeros Moshe OC 4:6 holds of 35 minutes. Rav Yaakov Kamenetsky in Emes liyaakov OC 58:1 rules that it is 36 minutes before sunrise. Zmanei Halacha LeMaaseh (pg 19) holds of 40 minutes before sunrise. </ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Sefer Eretz Yisrael 1:4 (pg 18), Kaf HaChaim 18:18, Sh"t Binyan Tzion 2:16 hold of 60 minutes before sunrise. Nivreshet (vol 1, pg 43) holds of 52 minutes.</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yoseh in Yechave Daat 2:8</ref>
# The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>
* There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons.
* A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes. To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset.
* Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, he would simply determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref>MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although is a very lenient position is also well collaborated and accepted.
* [http://www.ou.org/webcast_kosher Rav Yisrael Belsky] (OU Kosher Webcast, 2011, min 21-23) mentions in passing that [[MeSheYakir]] is about 40 or 50 minutes before sunrise.
* [http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 68-70) says that Rav Moshe held [[MeSheYakir]] is between 35-40 minutes before sunrise and seems to agree with him, although he mentions that some say it’s 55 minutes before sunrise.</ref>
==HaNetz HaChama (Sunrise)==
# [[HaNetz HaChama]] is sunrise which, in general, is halachically the same as the astronomical calculation of sunrise.<ref>
* [http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 69-72) says that sunrise is the same as the sunrise calculated by the naval observatory which is when the sun begins to rise.
* [http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 72-77) says that sunset should be determined as though the mountains to the east and west are at sea level and do not block the visibility of the sun. However, the elevation of the place one is currently located is taken into consideration and if one is in a valley the sunset is a little later (less than 5 minutes) than what would have been visible. Yet, he adds, that most opinions hold that regarding sunrise both one’s location’s elevation and surrounding mountains are taken into consideration. </ref>
==Chatzot==
# [[Chatzot]] is midday and midnight, always separated by 12 hours.<ref>Mishna Brurah 1:9 writes that [[chatzot]] at night is always 12 hours after [[chatzot]] of day for any place in the world.</ref>
==Shekiyah (Sunset)==
# [[Shekiyah]] is sunset which, in general, is halachically the same as the astronomical calculation of sunset. <ref>[http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 69-72) says that sunset is the same as the sunset calculated by the naval observatory which is when the sun has completely set. </ref>
==Tzet HaCochavim (Emergence of the stars)==
# There's a major dispute when [[Tzet HaCochavim]] is: Rabbenu Tam assumes that it's about 72 minutes after [[Shekiyah]] and the Gra assumes that it's three quarters of a [[mil]] after [[Shekiyah]], varying according to one's locations. <ref>Rabbi Hershel Schachter on [http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha# yutorah.org (min 43-5)] explains that many practice like the Gra regarding [[Tzet HaCochavim]] on [[Motzei Shabbat]]. See Biur HaGra and Mishna Brurah 261. Pri Megadim assumes that according to Rabbenu Tam, 72 minutes is a fixed time, but Mishna Brurah writes that it varies according to one's location.</ref>
==Bein HaShemashot==
# [[Bein HaShemashot]] is the time period between certain daytime and certain nighttime. In many halachot, it is considered a doubt whether it is considered day or night and has many practical ramifications. There is a major dispute how long this period is. <ref>
* '''(1) Gemara [[Shabbat]]''' 34b says [[Bein HaShemashot]] is considered as a doubt whether it is considered daytime or nighttime. When is [[Bein HaShemashot]]? Rabbi Yehuda says that [[Bein HaShemashot]] starts from [[Shekiyah]] and concludes when the entire ball of the sun has set. Rabbi Yose, however, says that [[Bein HaShemashot]] is as short as the blink of an eye [though R. Yose also agrees that there is a doubt]. R. Nechemya says that it is from [[Shekiyah]] and lasts the length of time it takes to walk a half [[mil]].
* '''Explanation of Rabbi Yehuda's opinion:''' Rabba explains Rabbi Yehuda as saying that [[Bein HaShemashot]] starts from [[Shekiyah]] even though the sky is still red, while Rav Yosef says [[Bein HaShemashot]] starts from when the bottom of the sun already set. It follows, says the Gemara, that according to Rabba the span of [[Bein HaShemashot]] is ¾ of a [[mil]] and according to Rav Yosef [[Bein HaShemashot]] is 2/3 of a [[mil]] (1,334 Amos)..
* '''Who do we follow, Rabba or Rav Yosef, in explaining Rabbi Yehuda?''' The Rif (15a) writes that since it is unclear whether halacha follows Rav Yosef or Rabba, one should be strict to follow Rabba that [[Bein HaShemashot]] begins at [[Shekiyah]]. Then he says that it seems halacha should follow Rabba because halacha always follows Rabba with three exceptions and this isn't one of them. Similarly, Rambam ([[Shabbat]] 5:4) rules like Rabba that [[Bein HaShemashot]] begins at [[Shekiyah]]. Rabbenu Yonah (quoted by Rosh [[Shabbat]] 2:23) argues that since they're not arguing about which logic is correct but about what Rav Yehuda said (see Gemara 34b) the halacha follows both Rabba and Rav Yosef, whichever way will be a stringency. In context of [[accepting Shabbat]], Rama 261:1 rules like Rabba that [[Bein HaShemashot]] is 3/4 of a [[mil]].
* '''Explanation of Rabbi Yose's opinion:''' Shmuel ([[Shabbat]] 35a) says that Rav Yose’s concept of [[Bein HaShemashot]] takes place after the [[Bein HaShemashot]] already finished. Tosfot ([[Shabbat]] 34b s.v. Rabbi Yose) explains that even according to Rabbi Yose there’s a window of time when there is an uncertainty whether it is day or night but it isn’t as long as it is for Rabbi Yehuda. Rosh 2:23 discusses whether Rabbi Yose's [[Bein HaShemashot]] begins immediately after Rabbi Yehuda's or a while afterwards and doesn't come to a clear conclusion. Rashi to 35a ד"ה בין השמשות דר' יוסי מישך שייך seems to hold that it is right after R. Yehuda's period.
* '''Who does the halacha follow? Rabbi Yehuda or Rabbi Yose''' The Briatta ([[Shabbat]] 34b) says that in regards to practical ramifications [[Bein HaShemashot]] is always considered day as a stringency and night as a stringency. Rif ([[Shabbat]] 14b) and Rambam ([[Shabbat]] 5:4) codify this Briatta. S"A 261:1 rules that during [[Bein HaShemashot]] one may not doing anything one may not do on [[Shabbat]] with some exceptions (see there). Rabbi Yochanan ([[Shabbat]] 35a) says that we follow Rabbi Yehuda regarding [[Shabbat]] as a stringency and Rabbi Yose regarding Trumah as a stringency. Rif (15a) and Rosh 2:23 codify Rabbi Yochanan as halacha.
* '''(2) Gemara Pesachim''' 94a records Rabbi Yochanan's statement that an average person can walk 30 [[mil]] from [[HaNetz HaChama]] until [[Shekiyah]] and 5 [[mil]] from [[Shekiyah]] until [[Tzet HaKochavim]] (according to Rashi s.v. Ovav). The Gemara challenges this and explains really an average person can walk 32 [[mil]] from [[HaNetz HaChama]] until [[Shekiyah]] and only 4 [[mil]] from [[Shekiyah]] until [[Tzet HaKochavim]].
* '''The opinion of Rabbenu Tam:''' Tosfot (Pesachim 94a s.v. Rabbi Yehuda and [[Shabbat]] 35a s.v. Trei) is bothered how the Gemara [[Shabbat]] seems to say that from [[Shekiyah]] until [[Tzet HaKochavim]] a person can walk 3/4 of a [[mil]] (1,500 Amos) (according to the Rabba) and the Gemara Pesachim says a person can walk 4 [[mil]]. Rabbenu Tam answers that the Gemara [[Shabbat]] was referring to the end of the [[Shekiyah]] and from then until [[Tzet HaKochavim]] is 3/4 of a [[mil]], while the Gemara Pesachim is discussing the end of [[Shekiyah]] which takes 4 [[mil]] until [[Tzet HaKochavim]]. Ramban (cited by [[Maggid]] Mishna), [[Maggid]] Mishna ([[Shabbat]] 5:4), and Ran ([[Shabbat]] 15a) agree. The Ran ([[Shabbat]] 15a) explains that according to Rabbenu Tam there's two Shekiyot. After the first it is still considered daytime until 3.25 [[mil]] after the beginning of the [[Shekiyah]]. [[Bein HaShemashot]], which is uncertain day or night, spans .75 of a [[mil]] and begins from the beginning of the second [[Shekiyah]]. See Beiur Halacha 261 s.v. Metechila explains that the first [[Shekiyah]] is when the sun sets from our vision, and the second [[Shekiyah]] is when the light from the sun leaves the sky.
* '''Does halacha follow Rabbenu Tam?''' The S"A 261:2 rules in accordance with Rabbenu Tam and states that from the beginning of the [[Shekiyah]] until [[Bein HaShemashot]] there's 3.25 [[mil]] and then [[Bein HaShemashot]] itself is .75 of a [[mil]], which is equivalent to the time it takes to walk 1500 [[amot]]. Beiur Halacha 261 s.v. Metechila writes that for sure one should be strict for the Gra not to do any melacha after sunset.
* '''(3) Shmuel's opinion:''' Then, Shmuel ([[Shabbat]] 35b) says that [[Bein HaShemashot]] is as long as two stars are seen in the sky, but if there’s only one star, it’s day, and if it’s three, then it’s night. The Gemara then clarifies that the stars which were discussed are medium size stars. Similarly, the Yerushalmi ([[Brachot]], cited by Ran 15a) says that [[Shabbat]] concludes when three stars can be seen in one area and not spread out. The Rambam ([[Shabbat]] 5:4) rules like Shmuel that when three medium size stars are seen it is certain nighttime. The Kesef Mishna ([[Shabbat]] 5:4) is bothered why the Rambam said that [[Bein HaShemashot]] begins from [[Shekiyah]] and ends when three stars are seen, choosing the opinion of Rabba for the beginning of [[Bein HaShemashot]] and Shmuel for the end of [[Bein HaShemashot]]. He answers that really Rabba and Shmuel agree and just describe it differently. This may also be the intent of the Rif (15a) and Rosh 2:23 who say that halacha follows Rabba as a stringency and also quote Shmuel without anyone arguing.</ref>
#The Gemara rules that if one does a Melacha on [[Shabbos]] for the duration of Bein Hashemashos on Friday evening and Saturday evening, one has certainly violated [[Shabbos]], and must bring a sin-offering <ref> [[Shabbos]] 35b, Rambam Hil' [[Shabbos]] 5:4. This is because: if one treats [[Bein Hashemashot]] as day, one broke [[Shabbos]] on Saturday evening. If one treats [[Bein Hashemashot]] as night, one violated [[Shabbos]] on Friday evening. </ref>
#Therefore, one can do no Melacha during [[Bein Hashemashot]] <ref> Mishnah [[Shabbos]] 34b </ref>.

==Sources==
<references/>
[[Category:Brachot]]

Talk:Challah

2014-03-25T23:49:37Z

IvduEsHashemB'Simcha: Created page with "Kol Hakavod to Yitchak Sultan for putting up this picture, but doesn't anyone think it's a little misleading? After all, this page is about the Halachic Challah one must sepa..."

Kol Hakavod to Yitchak Sultan for putting up this picture, but doesn't anyone think it's a little misleading? After all, this page is about the Halachic Challah one must separate from dough...I know there's no good picture for that, but maybe no picture is better than a misleadng picture? [[User:IvduEsHashemB'Simcha|IvduEsHashemB'Simcha]] ([[User talk:IvduEsHashemB'Simcha|talk]]) 19:49, 25 March 2014 (EDT)

Challah

2014-03-25T23:43:04Z

IvduEsHashemB'Simcha: intro, caps'd

[[Image:Challah.jpeg|200px|right]]
There is an obligation for both men and woman to separate Challah from any dough-like batter which they make. The specifics are discussed below.
==General Guidelines==
# The Mitzvah of removing Challah is only Biblical in [[Israel]] and when majority of Bnei Yisrael reside in [[Israel]]. There is nonetheless a Rabbinic Mitzvah of Challah outside [[Israel]] and in [[Israel]] when there is a minority of Bnei Yisrael in residence there. <reF>Rambam (Bikkurim 5:5-6) writes that The Mitzvah of removing Challah is only Biblical in [[Israel]] and when majority of Bnei Yisrael reside in [[Israel]]. There is nonetheless a Rabbinic Mitzvah of Challah outside [[Israel]] and in [[Israel]] when there is a minority of Bnei Yisrael in residence there. The Mitzvah of Challah is counted as one of the 613 mitzvot by the Rambam (Sefer HaMitzvot Asin #133) and Sefer HaChinuch (385).</ref>
# It must be stressed that the Mitzvah of Challah applies to all doughs, not just "Challah Bread"; even dough for baking pastries can be obligated in Challah <ref> R. Shechter, http://www.yutorah.org/lectures/lecture.cfm/802895/Rabbi_Hershel_Schachter/Inyonei_Challah </ref>.

==Conditions for Being Obligated in Challah==
# Any dough made from the 5 grains is obligated in the Mitzvah of Challah. <ref>Kitzur S"A 35:1</ref>
# If the dough or a part of the dough is going to be baked one should separate Challah with a Bracha, however, if all of it is going to be cooked or fried one should separate Challah without a Bracha.<ref>Kitzur S"A 35:6</ref>
# If the dough is kneaded with eggs or fruit juice, there is some doubt as to whether one needs to separate Challah; therefore, one should knead into the dough some liquid that is considered a "משקה" [e.g. water, milk, bee's honey, wine, oil], and then one can separate Challah with a Beracha <ref> Kitzur S"A 35:7 </ref>.

==Who is obligated?==
# The Mitzvah of Challah applies to the owner of the Challah who is baking the dough, whether that is a man or a woman. However, the woman has preference over a man in fulfilling this Mitzvah as it is particularly relevant for women.<ref>Mishna ([[Shabbat]] 2:6), Kitzur S"A 35:8, Yalkut Yosef YD 328:12</ref>

==Amount of dough necessary==
# According to Ashkenazim, some say that the Minhag is to remove Challah with a Bracha when making a dough that is 5 pounds or more and remove Challah without a Bracha when making dough that is 3 pounds or more. <Ref>Kitzur S"A 35:1 writes that the amount necessary in order to be obligated in Challah is 43.2 [[KeBaytzim]].[http://www.yutorah.org/lectures/lecture.cfm/777708/Rabbi_Hershel_Schachter/Parsha_Shiur_-_Shelach_5772 Rabbi Hershel Schachter on yutorah.org] (Shiur on Parshat Shalach, min 50) states that the Ashkenazic Minhag is to remove Challah with a Bracha if the dough is 5 pounds or more and without a Bracha if the dough is 3 pounds or more.</ref> Others say that the Minhag of Yerushalyim is to take Challah off without a Bracha if the dough is 2.65 pounds (1200 grams) or more and to remove Challah with a Bracha if the dough is 3.67 pounds (1666 grams) or more. <ref> Halichot Shlomo (Moadim vol 2 pg 338 note 54) writes that this was the Minhag in Rav Shlomo Zalman’s house and that of Yerushalyim. </ref>
# According to Sephardim, one should take off Challah with a Bracha when making a dough that is 3.44 pounds (1560 grams) or more and it is a pious practice to remove Challah without a Bracha when making a dough that is 2.65 pounds (1200 grams) or more.<Ref>Yalkut Yosef YD 324:6</ref>However, some say that one should only remove Challah with a Bracha for dough that is 5.29 pounds (2400 grams) and without a Bracha for dough that is 3.67 pounds (1666 grams).<ref>Rav Modechai Eliyahu (comments on Kitzur S"A 35:2</ref>
# It is forbidden to intentionally make less than the minimum amount of dough which would obligate one to separate Challah. However, if one only has a smaller dough, one needn't worry about making less than the minimum amount.<Ref>Yalkut Yosef YD 324:7</ref>
# If one makes less than the amount required in Challah in separate loaves, but then puts them back into the same vessel--the vessel combines these pieces to make a Shi'ur of Challah <ref> Challah 2:4, Kitzur S"A 35:3; see Pesachim 46a-b </ref>.

==Procedure of removing Challah==
# The text of the Bracha upon removing Challah is "ברוך אתה ה, ' אלוקינו מלך העולם אשר קדשנו במצוותיו וצונו להפריש חלה". <ref>Kitzur S"A 35:1</ref>
# After reciting the above Bracha one should remove a [[Kezayit]] of dough and burn it. The Minhag is to burn the piece of dough in the same oven that the bread is baking.<ref>Kitzur S"A 35:1</ref>

==Forgot to Remove Challah==
# If one forgot to remove Challah Erev [[Shabbos]]: if you are outside of [[Israel]], you leave over a slice, and separate Challah from it after [[Shabbos]]. This slice must be slightly bigger than the Shi'ur Challah. <ref> Kitzur S"A 35:9 </ref>.
# This is a real problem if this happens Erev [[Shabbos]] [[Erev Pesach]] <ref> ibid. </ref>.

==Sources==
<references/>
[[Category:Land of Israel]]

Talk:Netilat Yadayim in Preparation for Davening

2014-03-25T23:09:29Z

IvduEsHashemB'Simcha:

I don't know how yet, but it'd be nice if someone googled a picture of a washing cup that's in the free domain and put it in. Hatzlacha! [[User:IvduEsHashemB'Simcha|IvduEsHashemB'Simcha]] ([[User talk:IvduEsHashemB'Simcha|talk]]) 20:58, 22 March 2014 (EDT)

The best way to get pictures in the free domain is to use bing picture search and use "Public" or "Free to Use" for the license. --[[User:YitzchakSultan|YitzchakSultan]] ([[User talk:YitzchakSultan|talk]]) 10:02, 23 March 2014 (EDT)

Oh, thanks -I meant that I don't know how to insert pictures! [[User:IvduEsHashemB'Simcha|IvduEsHashemB'Simcha]] ([[User talk:IvduEsHashemB'Simcha|talk]]) 08:42, 24 March 2014 (EDT)

How to add a picture:
# Download a picture in the free domain (in theory, though, we probably can use any picture under the [http://en.wikipedia.org/wiki/Fair_use fair use doctrine]).
# Upload the picture here: [[Special:Upload]]
# Go to the page you want to add a picture and click the picture icon (fifth icon) and follow instructions. OR type in <pre>[[Image:filename.png|right|200px]]</pre> where filename is replaced by the correct filename, right is the side of the page the image should appear, and 200 is the picture width.
--[[User:YitzchakSultan|YitzchakSultan]] ([[User talk:YitzchakSultan|talk]]) 19:46, 24 March 2014 (EDT)

-- Thanks! [[User:IvduEsHashemB'Simcha|IvduEsHashemB'Simcha]] ([[User talk:IvduEsHashemB'Simcha|talk]]) 19:09, 25 March 2014 (EDT)

Talk:Chukot Akum

2014-03-25T23:06:52Z

IvduEsHashemB'Simcha: Created page with "What is this? Halachipedia, hebrew version? ~~~~"

What is this? Halachipedia, hebrew version? [[User:IvduEsHashemB'Simcha|IvduEsHashemB'Simcha]] ([[User talk:IvduEsHashemB'Simcha|talk]]) 19:06, 25 March 2014 (EDT)

Counting Jewish People

2014-03-25T23:02:51Z

IvduEsHashemB'Simcha: /* The census */

There’s a prohibition to count Jewish people. For the background see [[#Background of the issue]] below.
==General==
# There’s a prohibition to count Jewish people. <Ref>The source in Torah for the prohibition is found in Shemot 30:12 which says that each person counted must give an atonement in order to prevent a plague. Gemara [[Brachot]] 62b relates that when David HaMelech made a mistake to count the Jews a plague actually did affect the people. Gemara Yoma 22b rules that it's forbidden to count Jews even for a mitzvah purpose based on Shmuel 1, 15:4 which says that Shaul counted the people by means of lambs, giving one to each person and then collecting them again. Most achronim (Magan Avraham 156:2, Pri Chadash 55:1, Kaf HaChaim 13:10, S"A HaRav 156:15) hold that the prohibition still applies nowadays and are supported by the Rambam Temidin UMussafin 4:4. The Aynayim LeMishpat ([[Brachot]] 62b) says that there’s no prohibition nowadays based on Rabbenu Chananel in [[Brachot]]; however, the Sh”t Tzitz Eliezer 7:3 (Chapter 1 section 2) strongly disagrees with that explanation of the Gemara. All achronim agree that there’s still a prohibition in effect nowadays including the Magan Avraham 156:2, Gra (Aderet Eliyahu Parshat Ki Tisa). </ref> According to most authorities this prohibition is a biblical command. <Ref>Tzitz Eliezer 7:3(8:1) and Shevet HaLevi 1:34 write that there's a biblical prohibition to count Jews. However, Magen Giborim (Elef LeMagen 55:21) writes that there's no lo taaseh (biblical) but nonetheless it is forbidden. </ref>
# [[Counting Jewish people]] with Hebrew letters starting aleph, bet, gimmel and so on is forbidden. <ref> The Kaf HaChaim 55:11, Rav Mordechai Eliyahu in his comments to Kitzur S”A 15:3, and Yalkut Yosef 55:2 write clearly that counting aleph, bet, gimmel is forbidden. </ref>
==Permissible ways==
===By means of something else===
# Counting through something else like counting the fingers of people is only permitted for a serious need or need of a mitzvah. <ref>Sh”t Tzitz Eliezer 7:3(8:3), Seridei Esh 1:140. See also Sh”t Shevet HaLevi 1:34 and Chatom Sofer 7. </ref>
# Counting through something else for no purpose is forbidden even if not done in front of those being counted. <ref>Sh”t Tzitz Eliezer 7:3(8:4) </ref>
===For a mitzvah===
# The prohibition applies even when counting for a mitzvah. <ref>Gemara Yoma 22b, Rambam Pirush Mishnayot Yoma 22b, Magan Avraham 156:2, Tzitz Eliezer 7:3(8:2) </ref>
# The minhag is to allow counting for a mitzvah using the פסוק of Hoshiyah Et Amecha…הושיעה את עמך וברך את נחלתך ורעם ונשאם עד העולם in order to count for a [[minyan]]. However, some say that it's only permitted if one only counts in one's head.<Ref>Kitzur S"A 15:3 writes that Minhag Yisrael to quote for a mitzvah purpose using the pasuk of Hoshiyah Et Amecha. Kesot HaShulchan 15:8 quotes the Kitzur S”A. Piskei Teshuvot 156:24 adds that it's also acceptable to use the pasuk VeAni BeRov Chasdecha quoting the Sefer HaOrah LeRashi vol 1 siman 56. Rav Modechai Eliyahu's comments on Kitzur S"A 15:3 writes that even using this pasuk one shouldn't point but count in one's head. Yalkut Yosef ([[Pesukei DeZimrah]] 55:2) holds that it's permitted for a mitzvah if one either counts in one's head or if one counts using the pasuk of Hoshiya. Revivot Efraim 4:44(132) quotes an achron who has a safek about this issue. Minchat Asher Parshat Bamidbar ([[Siman 1]]:4) tries to explain the Kitzur S"A saying that perhaps when using the pasuk it's not considered counting since one doesn't know which word in the pasuk corresponds to which number other than that the whole pasuk is 10 words. [He prefers this explanation over saying that there's some segulah unique to this pasuk that protects those counted thereby permitting it. Regarding whether this pasuk is unique, see Podeh Et Avraham (Mem #19) who writes that one may use pasuk of VeShinantem and Lekat Kemach HaChadash 55:8 who writes that counting with bracha of [[Hamotzei]] is incorrect.]Sh"t Divrei Zev 10:13 writes that it's permitted to count Jews for a [[minyan]]. However, Yalkut Yosef ([[Pesukei DeZimrah]], pg 351) argues based on the Sefer Itim (pg 352) who says it is a problem. See Yabia Omer YD 2:16(9). [See Orchot Rabbenu vol 3 pg 89, Or Torah 5766 [[Elul]] 136. Shelat Rav pg 167.]</ref>
===In thought===
# Many poskim permit counting in one’s thought (by looking and counting in one’s head without making any motions) for a mitzvah or any need. <Ref>Yalkut Yosef (Piskei DeZimrah 55 note 2, Sherit Yosef vol 2 pg 93) permits counting for a [[minyan]] in one’s mind. Sh"t Tzitz Eliezer 7:3:(7:39), Minchat Asher (Bamidbar 1) in name of the Kaf HaChaim Sofer and Kaf HaChaim Palagi permit. However, Etz Yosef (Yoma 22b; quoted by Piskei Teshuvot 156:24) is strict. </ref>
==Other examples==
# Numbering Jewish graves is prohibited, however it’s permissible to number each section assuming that there are a different number of graves in each section. <Ref>Sh”t Igrot Moshe Y”D 2:117(2) </ref>
# It’s a problem of [[counting Jewish people]] when people or children standing in a line each recite their number. <Ref> Shevet HaLevi 1:34 </ref>
# Counting Jewish names on a list is a dispute. <Ref>Chatan Sofer (Y”D 106) in name of his father the חתם סופר who says that it’s forbidden Deoritta. </ref>
==The census==
# Some hold that participating in the Israeli consenus is permissible <Ref>Sh”t Shevet HaLevi O”C 9:35, Sh”t Mishpatei Uziel 4:2, Sh"t Seridei Esh 2:48, Menachem Kasher (Sh"t Divrei Menachem 1:36), Rabbi Unterman quoted in Techumin (vol 4 pg 335) </ref> while others forbid. <Ref> Rabbi Goren (HaTzofeh Sivan 5743), Rav Chaim Kanievsky (HaTzofeh vol 15 pg 8 col 1; Nachal Eitan 6:10(7)), Sh"t Tzitz Eliezer 7:3, and the Edah Charedit (HaEdah Behalotcha 5733). For further discussion of census see [[Shevet Halevi]] 6:20, 9:35, Teshuvot VeHanhagot 3:387, Tzitz Eliezer 7:3. </ref>
# It's forbidden to count part of Bnei Yisrael just like it is to count all of Bnei Yisrael. <ref>Tzitz Eliezer 7:3(8:5)</ref>
# Just like there is a prohibition on the one counting there's also a prohibition on the one being counted.<ref>Tzitz Eliezer 7:3(8:11)</ref>

==Background of the issue==
The first source which introduces the prohibition of [[counting Jewish people]] is from the פסוק in Ki Tisa כי תשא את ראש בני ישראל לפקדיהם ונתנו איש כפר נפשו ליהוה בפקד אתם ולא יהיה בהם נגף בפקד אתם: Rashi writes that the פסוק implies that the count incurs the Ayin Hara rather they should give half shekels in order to be counted and in this way they’ll be spared from a plague. According to this understanding of the פסוק there’s a general prohibition to count Jews directly and there’s also a danger of incurring a plague.

However, the Mishna Yoma 22b writes that when the officer in charge of appointing specific Cohanim to the jobs in that day’s service in the Bet HaMikdash, the officer would pick a high number, each cohen would put out one or two fingers and then the officer would count the fingers until he reached the number he picked. The Gemara explains that they didn’t count the heads of the Cohanim because it’s prohibited to count Jews even for the purpose of a mitzvah and proves it from a פסוק by Shaul HaMelech who counted the people for the army through sheep (he gave each person a sheep and then collected the sheep and counted them). Then the Gemara goes on to quote two other pesukim in Nach to prove the prohibition to count Jews.

[Some explain that the reason it was permitted to count fingers and not heads is because when counting heads one is certain to come to a precise total while when counting fingers one is uncertain whether one will actually know the number of Jews considering that some put out two fingers and some only one. On the other hand some said that counting any part of a person that’s not totally an essential part of the body (finger) is like not counting a Jew directly. (Sh”t Igrot Moshe Y”D 2:117(2).)]

The question asked is that why didn’t the Gemara quote the פסוק in Ki Tisa which would be a biblical source instead of quoting from Neviyim. Some answer that it was possible to think that the reason the half shekelim were collected was in collect to atone for the Chet HaEgel really counting directly was permitted, therefore the Gemara brings a source in Nach to prove the prohibition (Maharsha Yoma). Alternatively some answer that perhaps Moshe counted them directly and the coins were given to remove the Ayin Harah but there’s no proof to the actual prohibition and so the Gemara quoted the pesukim by shaul (Makom Shmuel). However, some answered that really there is a prohibition from the פסוק in Ki Tisa but the Gemara wanted to prove that it was prohibited even for mitzvah purposes and the count in Ki Tisa wasn’t for mitzvah purposes. The implication of this is that the count done by Moshe wasn’t for a mitzvah but nonetheless was permitted by means of counting something besides the actual people (Tzitz Eliezer 7:3:1, Divrei Emet). Yet, this last point is disputed and some rejected this leniency saying that if this were true then why didn’t Yoav (David’s general who carried out the count) collect something from each Jew and then count that, rather it must be that there’s no leniency to count by means of something else except for the purposes of a mitzvah (Bear Sheva).

Nonetheless, there is an explicit Gemara [[Brachot]] 62 which says that after David sinned, Hashem said that he would make David falter even on something so simple every schoolchild would know and so it happened that David counted the Jews and there was a plague. Interestingly that Gemara quotes the פסוק in Ki Tisa and comments that it was something that everyone knew, seemingly implying that it’s a bona fide prohibition. Based on this understanding of the פסוק in Ki Tisa there’s a question as to why the Rishonim who listed all 613 מצות didn’t count this one. Some drew from this that actually the entire prohibition was Derabbanan (Rashbetz) while others answered that it wasn’t counted because it wasn’t explicit in the Torah and it’s only a negative command implied from a positive one which isn’t usually counted amongst the 613 (Divrei Emet).

There are numerous discussions on this halachic topic drawing on all different types of sources and logic. This discussion has reemerged at two other points in history. When European countries began to take public censuses, it was discussed at length with the חתם סופר ruling strictly that one shouldn’t participate while the Peot HaShulchan concluding leniently. And more recently, there has been a tremendous discussion every time the Israeli census takes place, some of the Gedolim permitting while others advising people from refraining.

==Links==
# http://www.yutorah.org/lectures/lecture.cfm/756058/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Counting_Jews
# http://www.yutorah.org/lectures/lecture.cfm/735675/Rabbi_Dr._J._David_Bleich/The_Halachic_Controversy_Concerning_the_Israeli_Census

==Sources==
<references/>
[[Category: Ritual Practices]]

Who Is Obligated to Wear Tefillin?

2014-03-25T22:59:06Z

IvduEsHashemB'Simcha: /* Who is obligated? Who is exempt? */

There is an obligation for men over the age of [[Bar Mitzvah]] to wear [[Tefillin]] daily. <ref>Rambam Sefer HaMitzvot (Aseh 12 and 13). </ref> The obligation of [[tefillin]] is mentioned four times in the Torah. <ref> The torah mentions [[Tefillin]] twice when recalling the The Exodus from Egypt as in Exodus 13:9 it reads "And it shall be for a sign for you upon your hand, and for a memorial between your eyes, that the law of God may be in your mouth; for with a strong hand did God bring you out of Egypt." and Exodus 13:16 "And it shall be for a sign upon your hand, and as totafot between your eyes; for with a mighty hand did God bring us forth out of Egypt." and twice in the first two paragraphs of Kriat Shema as in Deuteronomy 6:8 it says "And you shall bind them as a sign upon your arm, and they shall be as totafot between your eyes." and lastly in Deuteronomy 11:18 "You shall put these words of mine on your heart and on your soul; and you shall tie them for a sign upon your arm, and they shall be as totafot between your eyes." </ref> The details of the laws are described below:
[[File:Tefillin.jpg|thumb|right|''A pair of Tefillin wrapped in their cases'' ]]
==Who is obligated? Who is exempt?==
# All men above the age of thirteen are required to put on [[Tefillin]] daily. <ref> The Rambam (Sefer HaMitzvot Mitzvah Aseh 12 and 13) and Sefer HaChinuch (421) record this as a mitzvah that applies to every male individual even nowadays. Rambam there says based on the gemara in Menachot 44a that one who is obligated to wear [[Tefillin]] but doesn't, transgresses eight commandments (4 for the hand and 4 for the head). </ref>
# The common Minhag is that a minor wears [[Tefillin]] only 2 or 3 months before his [[Bar Mitzvah]].<ref>Kitzur S"A 10:24</ref>
# [[Tefillin]] is a [[Mitzvah Aseh SheHaZman Grama]] (time bound mitzvah) and so women are exempt. Even though usually women are allowed to fulfill mitzvot from which they are exempt, by [[Tefillin]] it’s preferable that women do not fulfill this mitzvah. <ref> S”A and Rama 38:3, Mitzvat Nashim (pg 35). Gra in his comments to 38:3 writes that it is forbidden for women to wear [[Tefillin]]. See Targum Yonatan Ben Uziel on Devarim 22:5 who includes a woman wearing [[Tefillin]] in the category of Lo Yehey Kli Gever Al Isha. </ref> Some maintain strongly that women should not wear [[Tefillin]]. <ref>
In a letter dated Adar I 5774 (February 2014), Rav Hershel Schachter explains his position on this topic of women wearing [[Tefillin]] as follows:
* The Rabbis of the Mishna felt the need to display their disagreement with the Seddukim even when the Tzeduki opinion was a stringency, such as it was regarding Parah Adumah. Nonetheless, because the Rabbis noticed that their opinion was anti-Torah SheBaal Peh, in cases of disagreement the Rabbis made their position very evident.
* When developing new Minhagim such as women wearing [[Tefillin]], [[Tzitzit]], or [[Kippah]], there is an obvious need to consult with a leading posek of the generation. It is a mistake to think that everyone who went to Yeshiva and knows how to find the right seforim, sometimes by searching online, should be able decide halacha. Real questions of Minhag and halacha should be presented to a major posek, who deals with the difficult halachic questions of the generation.
* Women wearing [[Tefillin]] is a symbol of the Conservative movement and it is crucial that the Orthodox community distinguishes itself. It is irrelevant to what extent woman can volunteer by the mitzvah of [[Tefillin]] because in our context, this is a clear symbol of the Conservative movement. As a precedent, Rav Soloveitchik absolutely forbad performing a Bat Mitzvah in the middle of [[davening]] similar to a [[Bar Mitzvah]], the way the Conservatives did.
* Additionally, see Rabbi Mansour on [http://www.dailyhalacha.com/displayRead.asp?readID=2641 dailyhalacha.com] on this topic who also writes clearly that women should not wear [[Tefillin]]. See also Kaf Hachaim 38:9
* See also Rabbi Moshe Feinstein (Sh"t Iggerot Moshe OC 4:49) where he opposes any attempt to allow women to wear [[Tefillin]]. </ref>
# One who is shirtless cannot wear [[Tefillin]]. <ref> Kitzur S"A of Rav Rephael Baruch Toledano siman 10, who is obligated in [[Tefillin]] and who is exempt, seif 2 </ref>
# One who is unable to control his promiscuous thought is exempt from [[Tefillin]]. <ref> Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, who is obligated in [[Tefillin]] and who is exempt, seif 5 </ref>

==Sources==
<references/>

Kippah

2014-03-25T22:52:44Z

IvduEsHashemB'Simcha: /* Who’s obligated to wear a Kippah? */

A Kippah or [[Yarmulke]] is a religious head covering worn to inspire fear of heaven in the mind of the one wearing it as it reminds the wearer that G-d is above a person all the time. <ref> Gemara in [[shabbat]] 156b </ref>
[[Image:Kippah.png|right|200px]]
==What can one do without a Kippah?==
# One shouldn’t walk (or travel)<ref> Taz 2:5 writes that traveling is the same as walking in this regard. Malbim in Artzot Hachaim (6, Meir LeAretz 48) and Halacha Brurah 2:11 concur. </ref> 4 [[Amot]] without a Kippah. Nowadays, the Kippah serves as an identification of religious Jews and so it’s important to wear it in order to show that one fears Heaven. <ref>
* The Gemara Kedushin 31a records Rabbi Yehoshua’s practice not to walk 4 [[Amot]] without a head covering so that he would be reminded of Shechina that’s above him. [[Shabbat]] 156b writes that Rav Nachman’s mother was careful that her son always wore a head covering so that he is always cognizant of the fear of Heaven.
* There is a long standing dispute whether there is an obligation or it’s only a Midat Chasidut. The Zohar (Pinchas pg 245b, Naso pg 122b) implies that it’s an obligation for a Talmid Chacham but for everyone else it is only a Midat Chasidut to wear it. Rambam (Deot 5:6; Moreh Nevuchim 3:52), Kol Bo 11, Orchot Chaim (Tefiliah 48), and Tashbetz 547 quoting the Maharam imply that it’s only a Midat Chasidut for a non-Talmid Chacham. However, Sefer Manhig (Tefilah 49), Kitzur Piskei HaRosh (first perek of Kedushin), and Sh”t Mahari MeBruna 34, 165 write that it’s a obligation on every Jew to wear.
* S”A 2:6 writes "It’s forbidden to walk with an arrogant posture and one shouldn’t walk 4 [[Amot]] without a head covering". The language of S"A implies that wearing a Kippah is only a Midat Chasidut. See also Bet Yosef (Siman 8, 46, and 91). Many poskim agree that it is only a Midat Chasidut including the Darkei Moshe (2:3 and 8:4), Maharshal 72, Birkei Yosef 2:2, Magan Avraham 91:3, Buir HaGra 8:6, and Maamer Mordechai (2 and 91:5).
* However, the Taz 8:3 writes that it’s forbidden not to wear a Kippah because of [[Chukat Akum]]. (Even according to this opinion one can be lenient if one has a reason to take off the Kippah as per Bet Yosef Y”D 178 and Rama against the Gra who forbids Chukot HaGoyim even if there is a reason to take it off.) Pri Megadim A”A 2:6 and Sh”t Elef Lecha Shlomo O”C 3 differentiate between a complete head covering which is a Midat Chasidut and a partial head covering which is an obligation. However, Sh”t Igrot Moshe O”C 1 argues on this distinction and adds that perhaps one can make such a distinction within the opinion of the Taz. Rabbi Shalom Mashash in Shemesh U'Magen 2:58 writes that when walking outdoors or in a shul it is obligatory. Sh”t Otzrot Yosef 1:4, Sh”t Yabia Omer 6:15 (4-5), Sh”t Yachave Daat 4:1, and Yalkut Yosef 1:7 write that even if the halacha is that it is only a Midat Chasidut, nowadays, since wearing the Kippah is a symbol of a religious Jew, wearing a Kippah is somewhat more obligatory than a Midat Chasidut because there is a concern of [[Marit Ayin]] (suspicion) if one is seen without a Kippah. </ref>
# It is a proper and praiseworthy practice to wear a Kippah even when one walks less than 4 [[Amot]] <ref> Sh”t Mahari MeBruna 34 permits if one walks less than 4 [[Amot]]. However the Bach 2 implies from Rambam (Deot 5:6; More Nevuchim 3:52) that less than 4 [[Amot]] is also forbidden. Taz 8:3, Bchor Shor ([[Shabbat]] 118b), and Birkei Yosef 2:3 concur. Magan Avraham 2:6 writes that it’s only a Midat Chasidut to wear it for walking less than 4 [[Amot]]. </ref> or one stands or sits for the time it takes to walk 4 [[Amot]] <ref> Sh”T Mahari MeBruna 34 permits if one is just sitting and Magan Avraham 282:8 permits whether one is sitting or standing. Bechor Shor ([[Shabbat]] 118b), Birkei Yosef 2:3, Halacha Brurah 2:11 are strict as long as one waits the time it takes to walk 4 [[Amot]]. </ref>, whether one is outside or indoors. <ref> Sh”t Maharshal 72 permits one not to wear a Kippah indoors. Knesset Hagedolah 2, Bear Heteiv 2:5, and Olat Tamid 2:5 quote the Maharshal. However, the Bach 2 argues on this distinction. Eliyah Rabba 2:4, Mishna Brurah 2:10, and Halacha Brurah 2:11 concur. </ref>
# One isn’t allowed to make [[Brachot]] without a Kippah, but if by accident (for example, the kippah fell off and one didn’t notice) one made a bracha without a Kippah, the bracha is acceptable after the fact. <Ref> Sh”t Otzrot Yosef 1:5 say that since the Rosh (on [[Brachot]] 60b), Rambam (Tefilah 7:4), and S”A 4 hold that the order of the [[Brachot]] is precise and Oter [[Israel]] BeTifarah is made for having a head covering, implying that the other [[Brachot]] can be made without a Kippah (Gra 8:6 makes similar implication from Rif). Nonetheless, Masechet Soferim has a dispute whether one can say Hashem’s name without a Kippah and Rabbenu Yerucham (quoted by Bet Yosef 91:3), Or Zaruha 2:43, S”A 91:3 rule stringently. Lechem Yehuda (Tefilah 5:5) argues that it seems that S”A 91:5 holds that one in [[Shemoneh Esrei]] is forbidden not to have a Kippah. Perhaps S”A (retracting from his ruling in Bet Yosef like Rabbenu Yerucham) rules with the term “Yesh Omrim” and then an anonymous opinion and so we should follow the anonymous opinion. Yet, Sh”t Yabia Omer O”C 6:15(3) rejects this because S”A 206:3 is very clear that one can’t say Hashem’s name without a Kippah and S”A 91:5 meant there’s an added reason to wear a Kippah in Shemona Esrah. Sh”t Maharshal 72 says that perhaps from halacha it’s permitted but since the Minhag is not to say a bracha without a Kippah one shouldn’t be lenient (Chida in Sh”t Chaim Shaal 2:35 and Kiseh Rachamim (Masechet Soferim 14) writes similarly). Gra (Biur HaGra 8:6 and Meorei Or (Bear Sheva 15b)) writes it’s only a Midat Chasidut and if there’s a bracha which one will miss if he gets a Kippah (such as if he just heard thunder) he can make the bracha. Sh”t Yabia Omer 6:15(6) says Bedieved one fulfills his bracha. </ref>
# One is allowed to think about Torah even if he's not wearing a Kippah, such as if he’s in bed (although not if one just awoke and has yet to say the [[Birkat Hatorah]]) or by a pool. <ref> Sh”t Yabia Omer 6:15(7), Sherit Yosef 2 pg 370 </ref>
# One is allowed to greet a Jew who isn’t wearing a Kippah even if he’ll respond “Shalom” which has the status of Hashem’s name. <Ref> Sh”t Yabia Omer 6:15(8). See further Sh”t Otzrot Yosef 1:5e </ref>
# One is permitted to shower, sleep, and swim without a head covering. <ref> Sh"t Yabia Omer 6:15:7, Sh"t Otzrot Yosef 1:5 </ref>Even at places where the minhag isn't to wear a Kippah, such as one who is swimming, one must nonetheless wear a Kippah in order to say a Bracha. <ref>Vezot Habracha (p. 8)</ref>

==Wearing a Kippah to sleep==
# There is a pious practice to wear a Kippah to sleep. If it falls off when one is sleeping, one doesn’t have to be concerned. <Ref> Sh”t Otzrot Yosef 1:5 say that since the Rosh (on [[Brachot]] 60b), Rambam (Tefilah 7:4), and S”A 4 hold that the order of the [[Brachot]] is precise and Oter [[Israel]] BeTifarah is made for having a head covering, implying that the other [[Brachot]] can be made without a Kippah (Gra 8:6 makes similar implication from Rif). Certainly then, there’s no obligation to wear a Kippah to sleep as the Leket Yosher pg 46 writes. However, Eliyah Rabba in name of the Shlah says that one should wear it to sleep as a Midat Chasidut. Mishna Brurah 2:11, Kaf HaChaim 2:18, and Halacha Brurah 2:12 bring this opinion as halacha. </ref>

==Size and Material of Kippah==
# One should wear a Kippah that’s recognizable from all sides (front, back, and sides), but from Midat Chasidut one should wear one that covers majority or the entire head, especially when one is saying [[Kriyat Shema]], [[Shemoneh Esrei]], and [[Birkat HaMazon]]. <ref> Halacha Brurah 2:12 (quoting Sh”t Otzrot Yosef 1:4e), Sh"t Yechave Daat 4:1. Pri Megadim A”A 2:6 and Sh”t Elef Lecha Shlomo O”C 3 differentiate between a complete head covering which is a Midat Chasidut and a partial head covering which is an obligation. However, Sh”t Igrot Moshe O”C 1 argues on this distinction and adds that perhaps one can make such a distinction within the opinion of the Taz. Sh”t Otzrot Yosef 1:5 adds there’s an added concern by [[Kriyat Shema]], Shemona Esrah, and [[Birkat HaMazon]] as in Mishna Brurah 91:9 (concerning Shema) and [[Brachot]] 51a (concerning [[Birkat HaMazon]]). </ref>
# A kippah with holes in it is an acceptable Kippah. <Ref> S”A 91:4 based on Sh”t Trumat HaDeshen 10 says that even a straw head covering is acceptable. Sh”t Chatam Sofer 6:2 (quoted by Halacha Brurah 2:14) says that this permits even Kippah’s made with holes in them. </ref>
# If someone is wearing a wig with which there is a cloth underneath that’s not visible to the outside, there’s a dispute whether it counts as a Kippah or not. It’s preferable to be strict especially during Tefilah and while making [[Brachot]]. <Ref> Pachad Yitzchak (20 s.v. Kama Chasif, 80 s.v. Peirukanu), Olot HaTamid 2, Sh”t Levushei Mordechai (Tanina O”C 108) say that Marit HaAyin applies to Kipah and so one should wear a Kippah on top of the wig. Maamer Mordechai 91:6 says limits it to Tefilah and [[Brachot]]. However Mekor Chaim 2:6, Hagahot Rabbi Akiva Eiger 91, and Artzot HaChaim (2, Meir LeAretz 54) argue that there’s no issue of [[Marit Ayin]] since Kippah is only a Midat Chasidut to start with. Mishna Brurah 2:12 quotes the dispute without ruling on the topic. Sh”t Chaim Shaal 2:35(1) writes that one should wear it because of Minhag. Halacha Brurah 2:15 quotes the dispute and says it’s preferable to be strict especially during Tefilah and [[Brachot]]. </ref>
# One’s hand isn’t considered a Kippah in order to make [[Brachot]], however someone else’s hand or one’s sleeve is sufficient. <Ref> S”A 91:4 (based on Sh”t Trumat HaDeshen 10 against the Sh”t Maharshal 72 who is more lenient) rules that one’s own hand isn’t acceptable but one’s friend’s hand is acceptable. Eliyah Rabba 91:5, Taz 8:3, Machsit HaShekel 91:4, Artzot HaChaim 2:6, Mishna Brurah 2:11, Halacha Brurah 2:16 conclude that one can rely on the Maharshal to walk four [[Amot]] but not to make [[Brachot]]. Bach 91 says one’s sleeve is acceptable and so is the Minhag. Mishna Brurah 2:12 and Halacha Brurah 2:16 bring this as halacha. </ref>

==Who’s obligated to wear a Kippah?==
# Children also should wear a Kippah to inspire Yirat Shamayim. <Ref> Magan Avraham 2:6 proves from the Gemara that a child doesn’t need a Kippah but it’s correct for them to have a Kippah to inspire Yirat Shamayim. Eliyah Rabba 2:4, Shulchan Aruch HaRav 2:7, Kitzur Shulchan Aruch 3:6, Mishna Brurah 2:11, Artzot HaChaim 6, and Halacha Brurah 2:19 concur. </ref> It is forbidden for even a small boy to recite any [[prayers]] or [[blessings]] if his head is uncovered. <ref> Children in Halacha pg. 14 </ref>
# The minhag is that unmarried women don't cover their heads, yet it’s correct for them to wear a head covering during [[Shemoneh Esrei]]. Those who don’t wear a covering at all have what to rely on. <Ref> Yalkut Yosef (91:8, Tefilah pg 318, Sherit Yosef 2 pg 368), Sh”t Otzrot Yosef 1:5, Tzitz Eliezer 12:13, [[Tefilla]] KeHilchata quoting Echad MeGedolei HaDor </ref>

==Wearing a Kippah in a place not suitable for a religious Jew==
# If one is in a place that’s not suitable for a religious Jew to be such as a party with mixed dancing (or perhaps even a museum or theater) one should not remove one’s Kippah so as not to make a Chilul Hashem. <Ref> Sh”t Igrot Moshe O”C 2:95e writes that if one goes to a museum or theater which is forbidden, one shouldn’t take off one’s Kippah as we don’t say since you’re doing one sin you can do another also. [Perhaps Rav Moshe considers entering a museum or theater inappropriate, perhaps because of possible inappropriate or profane material that’s on display.] A more substantial claim is that if one’s Yetzer Hara is overpowering and one is going to go to the museum anyway, in order to minimize Chilul Hashem one should take off one’s Kippah if one does it Leshem Shamayim, to which Rav Moshe writes, if this is a case of a person giving into their Yetzer there is little chance he’s going to take off his Kippah Leshem Shamayim and so it’s forbidden. Sh”t Igrot Moshe Y”D 2:33 writes that teens going to a place where there is mixed dancing and Peritzut which is totally forbidden, should not remove their Kippah. He says that the claim that if they wear their Kippah people will think that a religious Jew is allowed to be involved in mixed dancing is incorrect, rather, we don’t tell someone who’s already doing a sin to do another one. Following the incorrect logic, Rav Moshe writes, we should also tell him not to follow any mitzvah so it’s clear he’s a Rasha so that people don’t think that a religious Jew can go mixed dancing. Since he’s doing a sin in public it’s also a source for Chilul Hashem but would only increase Chilul Hashem for him to do another sin of not wearing a Kippah. Nonetheless, the religious community should make it clear that it’s forbidden so that people don’t learn from such teens who are sinning. </ref>

==Wearing a Kippah at work==
# If one can’t take a job unless he doesn’t wear a Kippah at work, one doesn’t have to forfeit his job for this mitzvah. If they allow one to wear a regular hat one must wear such a hat. Also, when one enters another room or the marketplace one must put back on a Kippah even if one will be mocked as long as there is no concern of losing one’s job. <Ref> Sh”t Igrot Moshe (C”M 1:93 and O”C 4:2) writes that since wearing a Kippah is neither a positive or negative mitzvah one need not lose a large portion of his money by not taking such a job. However since they don’t care if you wear it in another room or in the marketplace one must wear it in such places. Sh”t Igrot Moshe Y”D 4:11(3) adds that even according to the Taz who holds there’s a prohibition of Chukot HaGoyim (that the practice of Goyim used to be to always wear hats and when they sat down to eat or something similar they would take off their hat) nowadays it wouldn’t apply since people don’t generally wear hats. Thus, one can take a job at a place where they don’t allow one to wear a Kippah. However, if they allow one to wear a regular hat (not a Kippah) one should wear a hat he wears regularly. </ref>

==Sources==
<references/>

Kippah

2014-03-25T00:19:28Z

IvduEsHashemB'Simcha:

A Kippah or [[Yarmulke]] is a religious head covering worn to inspire fear of heaven in the mind of the one wearing it as it reminds the wearer that G-d is above a person all the time. <ref> Gemara in [[shabbat]] 156b </ref>
[[Image:Kippah.png|right|200px]]
==What can one do without a Kippah?==
# One shouldn’t walk (or travel)<ref> Taz 2:5 writes that traveling is the same as walking in this regard. Malbim in Artzot Hachaim (6, Meir LeAretz 48) and Halacha Brurah 2:11 concur. </ref> 4 [[Amot]] without a Kippah. Nowadays, the Kippah serves as an identification of religious Jews and so it’s important to wear it in order to show that one fears Heaven. <ref>
* The Gemara Kedushin 31a records Rabbi Yehoshua’s practice not to walk 4 [[Amot]] without a head covering so that he would be reminded of Shechina that’s above him. [[Shabbat]] 156b writes that Rav Nachman’s mother was careful that her son always wore a head covering so that he is always cognizant of the fear of Heaven.
* There is a long standing dispute whether there is an obligation or it’s only a Midat Chasidut. The Zohar (Pinchas pg 245b, Naso pg 122b) implies that it’s an obligation for a Talmid Chacham but for everyone else it is only a Midat Chasidut to wear it. Rambam (Deot 5:6; Moreh Nevuchim 3:52), Kol Bo 11, Orchot Chaim (Tefiliah 48), and Tashbetz 547 quoting the Maharam imply that it’s only a Midat Chasidut for a non-Talmid Chacham. However, Sefer Manhig (Tefilah 49), Kitzur Piskei HaRosh (first perek of Kedushin), and Sh”t Mahari MeBruna 34, 165 write that it’s a obligation on every Jew to wear.
* S”A 2:6 writes "It’s forbidden to walk with an arrogant posture and one shouldn’t walk 4 [[Amot]] without a head covering". The language of S"A implies that wearing a Kippah is only a Midat Chasidut. See also Bet Yosef (Siman 8, 46, and 91). Many poskim agree that it is only a Midat Chasidut including the Darkei Moshe (2:3 and 8:4), Maharshal 72, Birkei Yosef 2:2, Magan Avraham 91:3, Buir HaGra 8:6, and Maamer Mordechai (2 and 91:5).
* However, the Taz 8:3 writes that it’s forbidden not to wear a Kippah because of [[Chukat Akum]]. (Even according to this opinion one can be lenient if one has a reason to take off the Kippah as per Bet Yosef Y”D 178 and Rama against the Gra who forbids Chukot HaGoyim even if there is a reason to take it off.) Pri Megadim A”A 2:6 and Sh”t Elef Lecha Shlomo O”C 3 differentiate between a complete head covering which is a Midat Chasidut and a partial head covering which is an obligation. However, Sh”t Igrot Moshe O”C 1 argues on this distinction and adds that perhaps one can make such a distinction within the opinion of the Taz. Rabbi Shalom Mashash in Shemesh U'Magen 2:58 writes that when walking outdoors or in a shul it is obligatory. Sh”t Otzrot Yosef 1:4, Sh”t Yabia Omer 6:15 (4-5), Sh”t Yachave Daat 4:1, and Yalkut Yosef 1:7 write that even if the halacha is that it is only a Midat Chasidut, nowadays, since wearing the Kippah is a symbol of a religious Jew, wearing a Kippah is somewhat more obligatory than a Midat Chasidut because there is a concern of [[Marit Ayin]] (suspicion) if one is seen without a Kippah. </ref>
# It is a proper and praiseworthy practice to wear a Kippah even when one walks less than 4 [[Amot]] <ref> Sh”t Mahari MeBruna 34 permits if one walks less than 4 [[Amot]]. However the Bach 2 implies from Rambam (Deot 5:6; More Nevuchim 3:52) that less than 4 [[Amot]] is also forbidden. Taz 8:3, Bchor Shor ([[Shabbat]] 118b), and Birkei Yosef 2:3 concur. Magan Avraham 2:6 writes that it’s only a Midat Chasidut to wear it for walking less than 4 [[Amot]]. </ref> or one stands or sits for the time it takes to walk 4 [[Amot]] <ref> Sh”T Mahari MeBruna 34 permits if one is just sitting and Magan Avraham 282:8 permits whether one is sitting or standing. Bechor Shor ([[Shabbat]] 118b), Birkei Yosef 2:3, Halacha Brurah 2:11 are strict as long as one waits the time it takes to walk 4 [[Amot]]. </ref>, whether one is outside or indoors. <ref> Sh”t Maharshal 72 permits one not to wear a Kippah indoors. Knesset Hagedolah 2, Bear Heteiv 2:5, and Olat Tamid 2:5 quote the Maharshal. However, the Bach 2 argues on this distinction. Eliyah Rabba 2:4, Mishna Brurah 2:10, and Halacha Brurah 2:11 concur. </ref>
# One isn’t allowed to make [[Brachot]] without a Kippah, but if by accident (for example, the kippah fell off and one didn’t notice) one made a bracha without a Kippah, the bracha is acceptable after the fact. <Ref> Sh”t Otzrot Yosef 1:5 say that since the Rosh (on [[Brachot]] 60b), Rambam (Tefilah 7:4), and S”A 4 hold that the order of the [[Brachot]] is precise and Oter [[Israel]] BeTifarah is made for having a head covering, implying that the other [[Brachot]] can be made without a Kippah (Gra 8:6 makes similar implication from Rif). Nonetheless, Masechet Soferim has a dispute whether one can say Hashem’s name without a Kippah and Rabbenu Yerucham (quoted by Bet Yosef 91:3), Or Zaruha 2:43, S”A 91:3 rule stringently. Lechem Yehuda (Tefilah 5:5) argues that it seems that S”A 91:5 holds that one in [[Shemoneh Esrei]] is forbidden not to have a Kippah. Perhaps S”A (retracting from his ruling in Bet Yosef like Rabbenu Yerucham) rules with the term “Yesh Omrim” and then an anonymous opinion and so we should follow the anonymous opinion. Yet, Sh”t Yabia Omer O”C 6:15(3) rejects this because S”A 206:3 is very clear that one can’t say Hashem’s name without a Kippah and S”A 91:5 meant there’s an added reason to wear a Kippah in Shemona Esrah. Sh”t Maharshal 72 says that perhaps from halacha it’s permitted but since the Minhag is not to say a bracha without a Kippah one shouldn’t be lenient (Chida in Sh”t Chaim Shaal 2:35 and Kiseh Rachamim (Masechet Soferim 14) writes similarly). Gra (Biur HaGra 8:6 and Meorei Or (Bear Sheva 15b)) writes it’s only a Midat Chasidut and if there’s a bracha which one will miss if he gets a Kippah (such as if he just heard thunder) he can make the bracha. Sh”t Yabia Omer 6:15(6) says Bedieved one fulfills his bracha. </ref>
# One is allowed to think about Torah even if he's not wearing a Kippah, such as if he’s in bed (although not if one just awoke and has yet to say the [[Birkat Hatorah]]) or by a pool. <ref> Sh”t Yabia Omer 6:15(7), Sherit Yosef 2 pg 370 </ref>
# One is allowed to greet a Jew who isn’t wearing a Kippah even if he’ll respond “Shalom” which has the status of Hashem’s name. <Ref> Sh”t Yabia Omer 6:15(8). See further Sh”t Otzrot Yosef 1:5e </ref>
# One is permitted to shower, sleep, and swim without a head covering. <ref> Sh"t Yabia Omer 6:15:7, Sh"t Otzrot Yosef 1:5 </ref>Even at places where the minhag isn't to wear a Kippah, such as one who is swimming, one must nonetheless wear a Kippah in order to say a Bracha. <ref>Vezot Habracha (p. 8)</ref>

==Wearing a Kippah to sleep==
# There is a pious practice to wear a Kippah to sleep. If it falls off when one is sleeping, one doesn’t have to be concerned. <Ref> Sh”t Otzrot Yosef 1:5 say that since the Rosh (on [[Brachot]] 60b), Rambam (Tefilah 7:4), and S”A 4 hold that the order of the [[Brachot]] is precise and Oter [[Israel]] BeTifarah is made for having a head covering, implying that the other [[Brachot]] can be made without a Kippah (Gra 8:6 makes similar implication from Rif). Certainly then, there’s no obligation to wear a Kippah to sleep as the Leket Yosher pg 46 writes. However, Eliyah Rabba in name of the Shlah says that one should wear it to sleep as a Midat Chasidut. Mishna Brurah 2:11, Kaf HaChaim 2:18, and Halacha Brurah 2:12 bring this opinion as halacha. </ref>

==Size and Material of Kippah==
# One should wear a Kippah that’s recognizable from all sides (front, back, and sides), but from Midat Chasidut one should wear one that covers majority or the entire head, especially when one is saying [[Kriyat Shema]], [[Shemoneh Esrei]], and [[Birkat HaMazon]]. <ref> Halacha Brurah 2:12 (quoting Sh”t Otzrot Yosef 1:4e), Sh"t Yechave Daat 4:1. Pri Megadim A”A 2:6 and Sh”t Elef Lecha Shlomo O”C 3 differentiate between a complete head covering which is a Midat Chasidut and a partial head covering which is an obligation. However, Sh”t Igrot Moshe O”C 1 argues on this distinction and adds that perhaps one can make such a distinction within the opinion of the Taz. Sh”t Otzrot Yosef 1:5 adds there’s an added concern by [[Kriyat Shema]], Shemona Esrah, and [[Birkat HaMazon]] as in Mishna Brurah 91:9 (concerning Shema) and [[Brachot]] 51a (concerning [[Birkat HaMazon]]). </ref>
# A kippah with holes in it is an acceptable Kippah. <Ref> S”A 91:4 based on Sh”t Trumat HaDeshen 10 says that even a straw head covering is acceptable. Sh”t Chatam Sofer 6:2 (quoted by Halacha Brurah 2:14) says that this permits even Kippah’s made with holes in them. </ref>
# If someone is wearing a wig with which there is a cloth underneath that’s not visible to the outside, there’s a dispute whether it counts as a Kippah or not. It’s preferable to be strict especially during Tefilah and while making [[Brachot]]. <Ref> Pachad Yitzchak (20 s.v. Kama Chasif, 80 s.v. Peirukanu), Olot HaTamid 2, Sh”t Levushei Mordechai (Tanina O”C 108) say that Marit HaAyin applies to Kipah and so one should wear a Kippah on top of the wig. Maamer Mordechai 91:6 says limits it to Tefilah and [[Brachot]]. However Mekor Chaim 2:6, Hagahot Rabbi Akiva Eiger 91, and Artzot HaChaim (2, Meir LeAretz 54) argue that there’s no issue of [[Marit Ayin]] since Kippah is only a Midat Chasidut to start with. Mishna Brurah 2:12 quotes the dispute without ruling on the topic. Sh”t Chaim Shaal 2:35(1) writes that one should wear it because of Minhag. Halacha Brurah 2:15 quotes the dispute and says it’s preferable to be strict especially during Tefilah and [[Brachot]]. </ref>
# One’s hand isn’t considered a Kippah in order to make [[Brachot]], however someone else’s hand or one’s sleeve is sufficient. <Ref> S”A 91:4 (based on Sh”t Trumat HaDeshen 10 against the Sh”t Maharshal 72 who is more lenient) rules that one’s own hand isn’t acceptable but one’s friend’s hand is acceptable. Eliyah Rabba 91:5, Taz 8:3, Machsit HaShekel 91:4, Artzot HaChaim 2:6, Mishna Brurah 2:11, Halacha Brurah 2:16 conclude that one can rely on the Maharshal to walk four [[Amot]] but not to make [[Brachot]]. Bach 91 says one’s sleeve is acceptable and so is the Minhag. Mishna Brurah 2:12 and Halacha Brurah 2:16 bring this as halacha. </ref>

==Who’s obligated to wear a Kippah?==
# Children also should wear a Kippah to inspire Yirat Shamayim. <Ref> Magan Avraham 2:6 proves from the Gemara that a child doesn’t need a Kippah but it’s correct for them to have a Kippah to inspire Yirat Shamayim. Eliyah Rabba 2:4, Shulchan Aruch HaRav 2:7, Kitzur Shulchan Aruch 3:6, Mishna Brurah 2:11, Artzot HaChaim 6, and Halacha Brurah 2:19 concur. </ref> It is forbidden for even a small boy to recite any [[prayers]] or [[blessings]] if his head is uncovered. <ref> Children in Halacha pg. 14 </ref>
# The minhag is that unmarried women don't cover their heads, yet, it’s correct for them to wear a head covering during [[Shemoneh Esrei]]. Those who don’t wear a covering at all have what to rely on. <Ref> Yalkut Yosef (91:8, Tefilah pg 318, Sherit Yosef 2 pg 368), Sh”t Otzrot Yosef 1:5, Tzitz Eliezer 12:13, [[Tefilla]] KeHilchata quoting Echad MeGedolei HaDor </ref>

==Wearing a Kippah in a place not suitable for a religious Jew==
# If one is in a place that’s not suitable for a religious Jew to be such as a party with mixed dancing (or perhaps even a museum or theater) one should not remove one’s Kippah so as not to make a Chilul Hashem. <Ref> Sh”t Igrot Moshe O”C 2:95e writes that if one goes to a museum or theater which is forbidden, one shouldn’t take off one’s Kippah as we don’t say since you’re doing one sin you can do another also. [Perhaps Rav Moshe considers entering a museum or theater inappropriate, perhaps because of possible inappropriate or profane material that’s on display.] A more substantial claim is that if one’s Yetzer Hara is overpowering and one is going to go to the museum anyway, in order to minimize Chilul Hashem one should take off one’s Kippah if one does it Leshem Shamayim, to which Rav Moshe writes, if this is a case of a person giving into their Yetzer there is little chance he’s going to take off his Kippah Leshem Shamayim and so it’s forbidden. Sh”t Igrot Moshe Y”D 2:33 writes that teens going to a place where there is mixed dancing and Peritzut which is totally forbidden, should not remove their Kippah. He says that the claim that if they wear their Kippah people will think that a religious Jew is allowed to be involved in mixed dancing is incorrect, rather, we don’t tell someone who’s already doing a sin to do another one. Following the incorrect logic, Rav Moshe writes, we should also tell him not to follow any mitzvah so it’s clear he’s a Rasha so that people don’t think that a religious Jew can go mixed dancing. Since he’s doing a sin in public it’s also a source for Chilul Hashem but would only increase Chilul Hashem for him to do another sin of not wearing a Kippah. Nonetheless, the religious community should make it clear that it’s forbidden so that people don’t learn from such teens who are sinning. </ref>

==Wearing a Kippah at work==
# If one can’t take a job unless he doesn’t wear a Kippah at work, one doesn’t have to forfeit his job for this mitzvah. If they allow one to wear a regular hat one must wear such a hat. Also, when one enters another room or the marketplace one must put back on a Kippah even if one will be mocked as long as there is no concern of losing one’s job. <Ref> Sh”t Igrot Moshe (C”M 1:93 and O”C 4:2) writes that since wearing a Kippah is neither a positive or negative mitzvah one need not lose a large portion of his money by not taking such a job. However since they don’t care if you wear it in another room or in the marketplace one must wear it in such places. Sh”t Igrot Moshe Y”D 4:11(3) adds that even according to the Taz who holds there’s a prohibition of Chukot HaGoyim (that the practice of Goyim used to be to always wear hats and when they sat down to eat or something similar they would take off their hat) nowadays it wouldn’t apply since people don’t generally wear hats. Thus, one can take a job at a place where they don’t allow one to wear a Kippah. However, if they allow one to wear a regular hat (not a Kippah) one should wear a hat he wears regularly. </ref>

==Sources==
<references/>

Hurting Others' Feelings

2014-03-24T23:24:56Z

IvduEsHashemB'Simcha: put first section as intoduction

[[Onaat Devarim]] is the prohibition to say anything that would pain, [[anger]], hurt, frighten, bother or embarrass another person. <ref> The Gemara in Bava Metzia 58b derives this prohibition from the pasuk in Vayikra 25:17 וְלֹא תוֹנוּ אִישׁ אֶת עֲמִיתוֹ וְיָרֵאתָ מֵאֱלֹהֶיךָ כִּי אֲנִי יְקֹוָק אֱלֹהֵיכֶם, "one shall not aggrieve his fellow, and you shall fear your G-d, for I am Hashem your G-d." This is brought down as halacha by the S"A Choshen Mishpat 228:1. The Gemara and S"A there say that this is worse than onaat mamon (overcharging) because 1. it cannot be undone and 2. it injures the person himself, not just his money. Rambam in Hilchot Deot 6:3 and Hilchot Teshuva 3:14 writes that one who regularly shames others has no portion in the World to Come. Chazon Ish Letters volume 1 #211 says that this prohibition applies even if the discomfort will only be momentary. This Mitzvah is included in the 365 prohibitions in Sefer Hamitzvot 251 and Sefer Hachinuch 338. </ref>

==The obligation==
# This obligation applies at all times, in all places, to all Jewish men and women. One must also train one’s children in this obligation. <ref> Mishpatei Hashalom page 85. Shaare Teshuva 3:214 writes that this prohibition applies even when nobody else is present, even between husband and wife or parents and children. </ref>
# It is prohibited even to hurt the feeling of a child. <ref> Mishpatei Hashalom page 85, Sefer Hachinnuch 338. In Bastion of Faith by Avraham Fishelis, page 16, he tells a story that when Rav Moshe Feinstein’s young grandchild was playing with some friends, he saw his grandfather pass by and immediately ran to him. Rav Moshe kissed his grandchild and then also kissed the other children, so as not to hurt their feelings. </ref>
# One should be extra careful not to hurt the feelings of a convert <ref> S"A CM 228:2 </ref> as well as one's own wife. <ref> S"A CM 228:3. </ref>

==When is one liable?==
# This prohibition applies even if one simply gestured or wrote something that hurt somebody else without actually saying it. <ref> Mishpatei Hashalom page 86 quotes the Chafetz Chaim in Chovat Hashmira that onaat devarim, like Lashon Harah is violated even through writing and gesturing even though devarim literally means words. He quotes the Sefer Yiraim 5:180 that even displaying a negative facial expression to someone can be a violation of this transgression. </ref>
# The main prohibition is violated when the word, action or gesture, was intended to hurt. <ref> Bava Metzia 58b states that the וְיָרֵאתָ מֵאֱלֹהֶיךָ in the passuk of [[Onaat Devarim]] refers to the instruction to fear Hashem by not attempting to hurt another, since one could claim that he didn't intend to hurt, but Hashem knows the intention of a person. This is also indicated by the Rambam in Hilchot Mechira 14:18. The Tur and S"A CM 228:5 write in reference to calling someone by a nickname, that it is prohibited if one’s intention is to embarrass him. </ref> Nonetheless, one is obligated to distance oneself from the possibility of causing hurt unintentionally. <ref> Sefer HaChinuch 338 and Mishpatei Hashalom page 90. </ref>
==Specific Applications==
===Negative Reminders===
# It is prohibited to remind someone of his previous sins, or that he never used to be religious, or that he is a convert. <ref> Shulchan Aruch 428:4, based on the Mishnah and the Gemara Bava Metzia 58b, Rambam mishne Torah hilchot yeshiva 7:8. </ref>
# It is prohibited to remind someone of his wounds or of his ugly appearance. <ref> Mishpatei Hashalom page 88 based on Taanit 20. </ref>
# It is prohibited to inform someone that his afflictions came to him because of his sins. <ref> Shulchan Aruch 428:4, based on Bava Metzia 58b. </ref> Nonetheless, it is permitted, and is even a Mitzvah, to softly allude to this possibility if one’s goal is to inspire him to repent. <ref> Mishpatei Hashalom page 88 based on [[Berachot]] 5a </ref>
# It is prohibited to give rebuke to another person if it cannot be done without embarrassing, insulting or hurting his feelings. <ref> Gemara in Erchin 16b, Rambam Hilchos Dayos 6:8. Rav Chaim Volozhin writes in Keter Rosh 143 that someone who cannot rebuke gently without hurting someone's feelings is exempt from the mitzva to give rebuke. </ref>
===Public Areas===
# It is forbidden to wake somebody up unless they either want to be woken up or it is for the fulfillment of a mitzva and it is also forbidden to make a lot of noise thereby preventing somebody from falling asleep. <ref> Mishpatei Hashalom page 87. This is included under [[Onaat Devarim]] because it includes refraining from causing others [[anger]] or pain, including stealing their sleep. </ref>
# It is forbidden to cut lines in a public area, even with the permission of the person at the front, since one has caused pain to every person who was previously closer to the front. <ref> Mishpatei Hashalom page 87. </ref>
# It is forbidden to emit a foul body odor <ref> Mishpatei Hashalom page 87 based on Gemara Sanhedrin 11a. </ref> or to scratch one’s wounds <ref> Mishpatei Hashalom page 87 based on Gemara Kiddushin 81 </ref> in the presence of others.
# One may not open or close windows, if it will cause others discomfort. <ref> Mishpatei Hashalom page 91. </ref>
# One may not cause another discomfort by saying a long [[Shemoneh Esrei]] directly behind someone who plans to sit down after being able to take his three steps back. <ref> Mishpatei Hashalom page 91 quoting the Yerushalmi [[Rosh Hashana]] 2:5 </ref>
# It is prohibited to crowd around an ambulance when the ill person is being brought in, since it causes pain, fright and embarrassment to the family. <ref> Mishpatei Hashalom page 89. </ref>
# One may not embarrass another by asking him a question that he may not know the answer to. <ref> S"A CM 428:4 based on Gemara Bava Metzia 58b. </ref> A rabbi may do so under certain circumstances in order to sharpen his students. <ref> Mishpatei Hashalom page 89, Shulchan Aruch, Yoreh Deah 246:12, based on Bava Metzia 85a. </ref>
# One may not ask a guest to say a dvar Torah unless one knows that he would be able to say one. <ref> Sefer Chassidim 312 </ref>
# One may not make prank phone calls, or perform other practical jokes that are likely to cause any degree of hassle, pain or anguish like calling a fire engine for no reason. <ref> Mishpatei Hashalom page 89 </ref>
# One is obligated to return sefarim or library books to the correct shelf immediately after use. <ref> Mishpatei Hashalom page 89 </ref>
# Some say that one should not tell a sick person “Ad Me’ah Ve’Esrim” –“May you live until 120” because it may be considered like a curse limiting their time to 120 years. <ref>Rav Yitzchak Zilberstein in Alienu LeShabe’ach writes that one shouldn’t say to a sick person “Ad Me’ah Ve’Esrim” –“May you live until 120” because it may be considered like a curse limiting their time to 120 years. [http://www.hebrewbooks.org/pagefeed/hebrewbooks_org_50515_251.pdf Rav Gamliel Rabinowitz] quotes this and agrees although he posits that the custom is based on the Malbim’s understanding of Beresheet 6:3. See similar quotes [http://www.bhol.co.il/forums/topic.asp?topic_id=1502069&forum_id=13639 here] and in Ein Lamo Michshol (v. 6 n. 4 p. 243). </ref>
===Financial Hurt===
# It is prohibited to ask a seller how much an item costs, or to stare at an item, if one has no interest in buying it. <ref> S"A CM 28:4 based on Mishna and Gemara Bava Metzia 58b. Meiri there gives two reasons for the prohibition. 1. Other potential customers who observe one’s decision to refrain from purchasing the item would conclude that the item is overpriced and would consequently only buy it for less, causing the seller financial pain. 2. One’s decision to refrain from buying the item, having appeared to be interested, causes the seller to feel dejected. </ref> However, it is permitted if one informs the seller from the onset of one’s intention to only enquire or [[browse]] rather than to buy. <ref> Mishpatei Hashalom page 88. </ref>

==Sources==
<references/>
[[Category:Between Man And His Fellow]]

Birchat Asher Yatzar

2014-03-24T23:02:32Z

IvduEsHashemB'Simcha:

After relieving one's self, one is obligated to say the [[Brachot|Bracha]] of Asher Yatzar.
==Obligation==
# Any time one goes to the bathroom (urinating or moving one's bowels) one is obligated to say the Bracha of [[Asher Yatzar]]. <ref> S”A 7:1 based on a statement of Abaye in [[Berachot]] 60b writes that anytime that one goes to the bathroom one is obligated to say [[Asher Yatzar]]. </ref>[[Asher Yatzar]] is said every time that one releases excrement, even if it was a minute amount <ref>S"A 7:4, Aruch HaShulchan 7:5, Teshuvot Harosh 4:1 </ref> This applies to both solid and liquid waste. <ref> Aruch Hashulchan 7:1 </ref>
# One should say asher yatzar immediately after using the bathroom. <ref> Mishna Brurah 7:6. </ref> However, if one didn't say it immediately, many authorities hold that one can still say it for 72 minutes after going to the bathroom. <ref> Halacha Berura 7:5 writes that one has up to 72 minutes after having used the bathroom. Sh"t Yechave Daat 4:5 says that if you only remembered after 72 minutes to say the Bracha without Shem U'Malchut. </ref> Yet, other authorities say that one should not say past 30 minutes after going to the bathroom.<ref>Rivevot Efraim 8:2 writes that he originally ruled like Rav Ovadyah wrote in Yachave Daat (see previous note) that one may say it up until 72 minutes, however, after seeing many others who argued he said that one should be concerned for the opinion that says that one should not say it past 30 minutes after going to the bathroom. See also Rav Ovadyah in Yabia Omer 9:3 in his response to the author of the Revivot Efraim on this issue. See also Ben Ish Chai (Vayetze #12) who writes that one shouldn't say [[Asher Yatzar]] after 30 minutes after going to the bathroom.</ref>
# If one used the bathroom and forgot to say asher yatzar and then used the bathroom again, only one Bracha should be recited to cover both uses. <ref> S"A 7:3 says that asher yatzar should be recited twice. However, most achronim including Mishna Brurah 7:6, Kaf Hachayim 7:5, and Aruch HaShulchan 7:4 quote both possibilities and conclude that because of Safek [[Brachot]] Lihakel one should not say more than one Bracha. </ref> Additionally, the Aruch HaShulchan says that if one went to the bathroom but forgot to say [[Asher Yatzar]] and subsequently needed to relieve himself again, he should first relieve himself and then say one Bracha of [[Asher Yatzar]] <ref> Aruch HaShulchan 7:4 </ref>
# A person who still feels an urge to go to the bathroom again immediately after using the bathroom (diarrhea), should only say asher yatzar when he feels like he has cleared his bowels. <ref> Mishna Brurah 7:2, Kaf Hachayim 7:2 </ref>
# Women are obligated to say [[Asher Yatzar]] as well. <ref> Ben Ish Chai Vayetze Halacha 15 </ref>
# If a person is unsure whether he recited asher yatzar or not, he should not recite it. <ref> Birkei Yosef 7:3 </ref>

==Asher Yatzar as part of Birchot HaShachar==
# In the morning, one who goes to the bathroom should make the Bracha of [[Asher Yatzar]]. If one slept (more than 30 minutes) then, according to Ashkenazim, one should make the Bracha of [[Asher Yatzar]] even if one didn’t go to the bathroom. <Ref> Rama 4:1 writes that one should make [[Asher Yatzar]] even if one didn’t go to the bathroom. Mishna Brurah 4:3 comments that this is only true if one slept at night. </ref> However, according to Sephardim, one shouldn't say [[Asher Yatzar]] unless one went to the bathroom.<ref>Kaf HaChaim 4:9</ref>
# If one woke in the middle of the night, one should make [[Asher Yatzar]] then and another [[Asher Yatzar]] in the morning. <Ref>Mishna Brurah 4:3 writes that it’s preferable to make [[Asher Yatzar]] after one goes to the bathroom and not to push it off until [[Davening]], because it’s likely one will one go again and then not have made a [[Asher Yatzar]] for the first time. </ref>
==General==
# Chazal instituted that one should recite [[Asher Yatzar]] after relieving oneself. The Bracha was instituted for a person to give praise to Hashem for creating man with great wisdom. The Ben Ish Chai points out that the number of words in [[Asher Yatzar]] are 45, the Gematria of Adam and it has many secrets. <Ref>S”A 7:1, Ben Ish Chai Vayetseh #15</ref>
# One recites the Bracha even if one only relieved oneself a minimal amount. Ideally, one should wash one's hands and recite [[Asher Yatzar]] immediately after coming out of the bathroom. However, one may recite the blessing as long as one does not feel the need to relieve oneself again. Once one feels the need to relieve oneself again, one should recites only one [[Asher Yatzar]] for both of them. <Ref>Mishna Brurah 7:2</Ref>
# According to Ashkenazim, because when one awakes in the morning one is considered to be a new being there are some who recite [[Asher Yatzar]] even if they have no need to relieve themselves. This is based on the pasuk: Emunatecha Rabba LeBekarim Chadashim, They are new every morning; great is your faithfulness<Ref>Eicha 3:23</Ref>. However, in order to be considered a new creation, one must have slept in his bed for at least a half hour after Halachik midnight. <Ref>Igrot Moshe 1:4:1, Kesot HaShulchan, 5:2</Ref>
# If no water is available to wash one's hands after relieving oneself, one should wipe one's hands on a piece of cloth or rub them against a hard surface such as a wall, and then recite [[Asher Yatzar]]. Later, when water becomes available, one should wash one's hands, but not repeat [[Asher Yatzar]]. <Ref>Birkei Yosef 7:3, S”A 4:22</Ref>
==Understanding Asher Yatzar==
# [[Asher Yatzar]] is an interesting Bracha because it never directly addresses the topic that it is about. <ref> Aruch HaShulchan 6:1 </ref> One reason for this type of formulation is because it isn't respectful to talk about relieving oneself overtly <ref> Aruch HaShulchan 6:1 </ref>
# There is a lot of meaning contained within [[Asher Yatzar]], for example, there are 45 words corresponding to the numerical value of the word "ADAM" <ref> Ben Ish Chai as quoted in Rav Simcha Bunim Cohen, Laws of everyday living. This gematria is only accurate for Sfardim who have 45 words in their version of [[Asher Yatzar]] </ref>
# Numerous explanations are given for the word beChachma. Rashi <ref>[[Berachot]] 60b "Umafli" </ref> explains based on Bereishit Rabba 1:4 that it is referring to the fact that Hakadosh Baruch Hu can keep air inside a person even though he has so many holes in his body. Tosafot <ref> [[Berachot]] 60b "asher" </ref> explains that it refers to the fact that G-d created man's sustenance before he created him. The Maharsha <ref>[[Berachot]] 60b "asher </ref> explains that it is referring to man, and that he was created as an intelligent being. The Lavush explains that it refers to the many different processes that are involved in man's digestion and excretion; including taking in the food, holding the food, absorbing the nutrients, and excreting the waste <ref> Aruch HaShulchan 6:2 brings all of these explanations </ref>
# Nekavim mainly references the mouth and the organ used for excretion but is written twice to include every orifice <ref> Aruch HaShulchan 6:2 </ref>

==Sources==
<references/>
[[Category:Brachot]]
[[Category:Morning Routine]]
[[Category:Prayer]]

Birchat Asher Yatzar

2014-03-24T22:58:12Z

IvduEsHashemB'Simcha:

After relieving one's self, one is obligated to say the [[[Bracha]] of Asher Yatzar. ==Obligation==
# Any time one goes to the bathroom (urinating or moving one's bowels) one is obligated to say the Bracha of [[Asher Yatzשr]]. <ref> S”A 7:1 based on a statement of Abaye in [[Berachot]] 60b writes that anytime that one goes to the bathroom one is obligated to say [[Asher Yatzar]]. </ref>[[Asher Yatzar]] is said every time that one releases excrement, even if it was a minute amount <ref>S"A 7:4, Aruch HaShulchan 7:5, Teshuvot Harosh 4:1 </ref> This applies to both solid and liquid waste. <ref> Aruch Hashulchan 7:1 </ref>
# One should say asher yatzar immediately after using the bathroom. <ref> Mishna Brurah 7:6. </ref> However, if one didn't say it immediately, many authorities hold that one can still say it for 72 minutes after going to the bathroom. <ref> Halacha Berura 7:5 writes that one has up to 72 minutes after having used the bathroom. Sh"t Yechave Daat 4:5 says that if you only remembered after 72 minutes to say the Bracha without Shem U'Malchut. </ref> Yet, other authorities say that one should not say past 30 minutes after going to the bathroom.<ref>Rivevot Efraim 8:2 writes that he originally ruled like Rav Ovadyah wrote in Yachave Daat (see previous note) that one may say it up until 72 minutes, however, after seeing many others who argued he said that one should be concerned for the opinion that says that one should not say it past 30 minutes after going to the bathroom. See also Rav Ovadyah in Yabia Omer 9:3 in his response to the author of the Revivot Efraim on this issue. See also Ben Ish Chai (Vayetze #12) who writes that one shouldn't say [[Asher Yatzar]] after 30 minutes after going to the bathroom.</ref>
# If one used the bathroom and forgot to say asher yatzar and then used the bathroom again, only one Bracha should be recited to cover both uses. <ref> S"A 7:3 says that asher yatzar should be recited twice. However, most achronim including Mishna Brurah 7:6, Kaf Hachayim 7:5, and Aruch HaShulchan 7:4 quote both possibilities and conclude that because of Safek [[Brachot]] Lihakel one should not say more than one Bracha. </ref> Additionally, the Aruch HaShulchan says that if one went to the bathroom but forgot to say [[Asher Yatzar]] and subsequently needed to relieve himself again, he should first relieve himself and then say one Bracha of [[Asher Yatzar]] <ref> Aruch HaShulchan 7:4 </ref>
# A person who still feels an urge to go to the bathroom again immediately after using the bathroom (diarrhea), should only say asher yatzar when he feels like he has cleared his bowels. <ref> Mishna Brurah 7:2, Kaf Hachayim 7:2 </ref>
# Women are obligated to say [[Asher Yatzar]] as well. <ref> Ben Ish Chai Vayetze Halacha 15 </ref>
# If a person is unsure whether he recited asher yatzar or not, he should not recite it. <ref> Birkei Yosef 7:3 </ref>

==Asher Yatzar as part of Birchot HaShachar==
# In the morning, one who goes to the bathroom should make the Bracha of [[Asher Yatzar]]. If one slept (more than 30 minutes) then, according to Ashkenazim, one should make the Bracha of [[Asher Yatzar]] even if one didn’t go to the bathroom. <Ref> Rama 4:1 writes that one should make [[Asher Yatzar]] even if one didn’t go to the bathroom. Mishna Brurah 4:3 comments that this is only true if one slept at night. </ref> However, according to Sephardim, one shouldn't say [[Asher Yatzar]] unless one went to the bathroom.<ref>Kaf HaChaim 4:9</ref>
# If one woke in the middle of the night, one should make [[Asher Yatzar]] then and another [[Asher Yatzar]] in the morning. <Ref>Mishna Brurah 4:3 writes that it’s preferable to make [[Asher Yatzar]] after one goes to the bathroom and not to push it off until [[Davening]], because it’s likely one will one go again and then not have made a [[Asher Yatzar]] for the first time. </ref>
==General==
# Chazal instituted that one should recite [[Asher Yatzar]] after relieving oneself. The Bracha was instituted for a person to give praise to Hashem for creating man with great wisdom. The Ben Ish Chai points out that the number of words in [[Asher Yatzar]] are 45, the Gematria of Adam and it has many secrets. <Ref>S”A 7:1, Ben Ish Chai Vayetseh #15</ref>
# One recites the Bracha even if one only relieved oneself a minimal amount. Ideally, one should wash one's hands and recite [[Asher Yatzar]] immediately after coming out of the bathroom. However, one may recite the blessing as long as one does not feel the need to relieve oneself again. Once one feels the need to relieve oneself again, one should recites only one [[Asher Yatzar]] for both of them. <Ref>Mishna Brurah 7:2</Ref>
# According to Ashkenazim, because when one awakes in the morning one is considered to be a new being there are some who recite [[Asher Yatzar]] even if they have no need to relieve themselves. This is based on the pasuk: Emunatecha Rabba LeBekarim Chadashim, They are new every morning; great is your faithfulness<Ref>Eicha 3:23</Ref>. However, in order to be considered a new creation, one must have slept in his bed for at least a half hour after Halachik midnight. <Ref>Igrot Moshe 1:4:1, Kesot HaShulchan, 5:2</Ref>
# If no water is available to wash one's hands after relieving oneself, one should wipe one's hands on a piece of cloth or rub them against a hard surface such as a wall, and then recite [[Asher Yatzar]]. Later, when water becomes available, one should wash one's hands, but not repeat [[Asher Yatzar]]. <Ref>Birkei Yosef 7:3, S”A 4:22</Ref>
==Understanding Asher Yatzar==
# [[Asher Yatzar]] is an interesting Bracha because it never directly addresses the topic that it is about. <ref> Aruch HaShulchan 6:1 </ref> One reason for this type of formulation is because it isn't respectful to talk about relieving oneself overtly <ref> Aruch HaShulchan 6:1 </ref>
# There is a lot of meaning contained within [[Asher Yatzar]], for example, there are 45 words corresponding to the numerical value of the word "ADAM" <ref> Ben Ish Chai as quoted in Rav Simcha Bunim Cohen, Laws of everyday living. This gematria is only accurate for Sfardim who have 45 words in their version of [[Asher Yatzar]] </ref>
# Numerous explanations are given for the word beChachma. Rashi ([[Berachot]] 60b "Umafli") explains based on Bereishit Rabba 1:4 that it is referring to the fact that Hakadosh Baruch Hu can keep air inside a person even though he has so many holes in his body. Tosafot ([[Berachot]] 60b "asher") explains that it refers to the fact that G-d created man's sustenance before he created him. The Maharsha ([[Berachot]] 60b "asher) explains that it is referring to man, and that he was created as an intelligent being. The Lavush explains that it refers to the many different processes that are involved in man's digestion and excretion; including taking in the food, holding the food, absorbing the nutrients, and excreting the waste <ref> Aruch HaShulchan 6:2 brings all of these explanations </ref>
# Nekavim mainly references the mouth and the organ used for excretion but is written twice to include every orifice <ref> Aruch HaShulchan 6:2 </ref>

==Sources==
<references/>
[[Category:Brachot]]
[[Category:Morning Routine]]
[[Category:Prayer]]

Respecting Holy Books

2014-03-24T22:48:21Z

IvduEsHashemB'Simcha:

There are a number of Halachot that define how a person should properly respect a Sefer Torah and all holy books (Sefarim).<ref>See Taz YD 271 (at the end) and Pitchei Teshuva 282:8 who hold that printed Sefarim must be treated respectfully just like a hand-written Sefer.</ref>
==Using a Sefer for one’s benefit==
# It’s forbidden to use a Sefer for one’s benefit such as to protect oneself from the sun or for privacy, however, to protect another Sefer from the sun is permitted as that’s not done for one’s benefit. <Ref> Kitzur S”A 28:9, Chaye Adam 31:48, Mishna Berurah 154:31 </ref>
# Similarly, it’s permitted to block one’s view of a forbidden sight with a Sefer. <Ref> Rav Elyashiv in Nekiyut VeKavod BeTefillah pg 100 (quoted in [[Daily Halacha]] Discussion pg 29) </ref>
# It’s permissible to cover one Sefer (that’s open) with another if one leaves temporarily. <Ref> Sh”t Shelmat Chaim 2:377 (quoted in Piskei Teshuvot 154:23) and Tzeddaka UMishpat (Rabbi Yacov Balvia, 16:27, pg 383); (quoted by Yalkut Yosef (Kriyat Torah pg 324)) is lenient based on the Magan Avraham 154:14 who permits having one Sefer lean on another in order to learn.</ref>
==Leaning on a Sefer==
# It’s permitted to place one Sefer on another (propping it up) while learning, however, some are strict in this regard. <Ref> Taz Y”D 282:13 writes that leaning one Sefer on anthor is forbidden as being a great disgrace by using the Sefer as a piece of wood or stone just like leaning one’s elbows on a Sefer Torah is forbidden. Even the Taz agrees if a Sefer was there prior it’s permissible to put another Sefer on it to learn. However, Magan Avraham 154:14 argues that it’s permissible based on the logic of what difference is it whether a Sefer is placed here or there. Kitzur S”A 28:9, Chaye Adam 31:48, Mishna Berurah 154:31 rule that it’s permissible, however, Yalkut Yosef ([[Kriyat HaTorah]] pg 323) and Rav Mordechai Eliyahu (footnote on Kitzur S”A 28:9) writes that the Minhag is to be strict on this issue. </ref>
# When there’s a need, it’s permissible to lean on a Sefer for a hard surface to write divrei Torah. <Ref> Mishna Berurah 154:31, Yalkut Yosef ([[Kriyat HaTorah]] pg 323) </ref>
# It’s forbidden to lean one’s elbows on a Sefer, however, while learning some are lenient. <Ref> Rama 282:7 writes that one may not place a Sefer on one’s lap and lean one’s elbows on it. Sh”t Shelmat Chaim 2:566 (quoted in Piskei Teshuvot 154:23) is lenient if it’s in middle of one’s learning. </ref>
==Leaving objects in a Sefer or on top==
# Some say it’s forbidden to leave one Sefer inside another one to keep one’s place. <Ref> Kitzur S”A 28:9, Aruch HaShulchan Y”D 282:23, Pitchei Teshuva Y”D 282:17 in name of Chamudei Daniel, and Rav Elyashiv in Avnei Yashfei 1:202 write that it’s forbidden to leave one Sefer inside another to keep the place. However, Tzeddaka UMishpat (Rabbi Yacov Balvia, 16:27, pg 383); (quoted by Yalkut Yosef (Kriyat Torah pg 324)) is lenient based on the Magan Avraham 154:14 who permits having one Sefer lean on another in order to learn. </ref>
# It’s permitted to leave papers with Torah written on them inside a Sefer. <ref> Aruch HaShulchan Y”D 282:23 writes that one may leave chiddushei Torah inside a Sefer. Similarly, Eliyah Rabba 154:10 and Mishna Berurah 154:31 write that one may not leave blank paper in a Sefer implying that paper with divrei Torah may be left in a Sefer.</ref>
# One shouldn’t leave a piece of paper, pen, or anything similar in a Sefer to guard the object, however if it’s meant as a bookmark, it’s permissible. <Ref> Eliyah Rabba 154:10 writes that one shouldn’t leave a pen inside a Sefer, however someone who’s copying over text may leave a pen to mark the place where he left. This is also the opinion of the Kaf HaChaim 154:56. Tzeddaka UMishpat (Rabbi Yacov Balvia, 16:27, pg 383); (quoted by Yalkut Yosef Kriyat Torah pg 324 and Piskei Teshuvot 154:23) writes that any use of the Sefer for learning purposes one may be lenient on. [The Magan Avraham 154:14, Chaye Adam 31:48, Kitzur S”A 28:9, and Mishna Berurah 154:31 write that a pen or paper without Divrei Torah shouldn’t be left in a Sefer but don’t mention the case where it’s meant to be a bookmark.] </ref>
# One shouldn’t leave a piece of paper, pen, or anything similar on top of a Sefer. <Ref> Kaf HaChaim 154:53 and Sh”t Igrot Moshe OC 4:72 (quoted in [[Daily Halacha]] Discussion pg 28)</ref>
==Positioning a Sefer==
# If a Sefer falls on the floor one should pick it up and kiss it. <ref>Maharil Likutim 80, Eliya Zuta YD 240:7</ref>
# If a Sefer is upside down one should turn it rightside up and kiss it. <ref>Darkei Moshe YD 282 quoting the Maharil (Likutim 80), Eliya Zuta YD 240:7</ref>
# Some have the practice of giving precedence to a person [[carrying]] a Sefer to walk through the doorway first.<ref>Maharil Likutim 80, Eliya Zuta YD 240:7</ref>
==Sleeping on a Sefer==
# One shouldn’t sleep on top of a Sefer, however, one doesn’t need to wake up someone sleeping on a Sefer in middle of his learning. <Ref> Orchot Rabbenu vol 3 pg 161 in name of the Chazon Ish, and Rav Nassim Karlitz in Chut Sheni ([[Ribbit]] pg 169) are stringent, while Sh”t Shelmat Chaim 2:539 (quoted in Piskei Teshuvot 154:23) is lenient if it’s in middle of one’s learning. </ref>
==Sitting on or next to holy books==
# It's forbidden to sit on the same seat, bench, or bed that has a Sefer kodesh on it. <ref> S"A 282:7 writes that it's forbidden to sit on a bed that has a Sefer Torah on it. The Rama {{ibid}}. comments that the same prohibition applies to other Sifrei Kodesh. This is accepted by all the achronim. </ref>
==Links==
* [http://www.Torah.org/advanced/weekly-halacha/5762/bo.html?print=1 Torah.org]
==Sources==
<references/>
[[Category:Learning Torah]]

Talk:Netilat Yadayim in Preparation for Davening

2014-03-24T12:42:03Z

IvduEsHashemB'Simcha:

Birchat Asher Yatzar

2014-03-24T12:40:12Z

IvduEsHashemB'Simcha: reordered, added intro

==Obligation==
# Any time one goes to the bathroom (urinating or moving one's bowels) one is obligated to say the bracha of [[Asher Yatzer]]. <ref> S”A 7:1 based on a statement of Abaye in [[Berachot]] 60b writes that anytime that one goes to the bathroom one is obligated to say [[Asher Yatzer]]. </ref>[[Asher Yatzar]] is said every time that one releases excrement, even if it was a minute amount <ref>S"A 7:4, Aruch HaShulchan 7:5, Teshuvot Harosh 4:1 </ref> This applies to both solid and liquid waste. <ref> Aruch Hashulchan 7:1 </ref>
# One should say asher yatzar immediately after using the bathroom. <ref> Mishna Brurah 7:6. </ref> However, if one didn't say it immediately, many authorities hold that one can still say it for 72 minutes after going to the bathroom. <ref> Halacha Berura 7:5 writes that one has up to 72 minutes after having used the bathroom. Sh"t Yechave Daat 4:5 says that if you only remembered after 72 minutes to say the beracha without shem u'malchut. </ref> Yet, other authorities say that one should not say past 30 minutes after going to the bathroom.<ref>Rivevot Efraim 8:2 writes that he originally ruled like Rav Ovadyah wrote in Yachave Daat (see previous note) that one may say it up until 72 minutes, however, after seeing many others who argued he said that one should be concerned for the opinion that says that one should not say it past 30 minutes after going to the bathroom. See also Rav Ovadyah in Yabia Omer 9:3 in his response to the author of the Revivot Efraim on this issue. See also Ben Ish Chai (Vayetze #12) who writes that one shouldn't say [[Asher Yatzer]] after 30 minutes after going to the bathroom.</ref>
# If one used the bathroom and forgot to say asher yatzar and then used the bathroom again, only one beracha should be recited to cover both uses. <ref> S"A 7:3 says that asher yatzar should be recited twice. However, most achronim including Mishna Brurah 7:6, Kaf Hachayim 7:5, and Aruch HaShulchan 7:4 quote both possibilities and conclude that because of safek [[brachot]] lihakel one should not say more than one bracha. </ref> Additionally, the Aruch HaShulchan says that if one went to the bathroom but forgot to say [[Asher Yatzar]] and subsequently needed to relieve himself again, he should first relieve himself and then say one beracha of [[Asher Yatzar]] <ref> Aruch HaShulchan 7:4 </ref>
# A person who still feels an urge to go to the bathroom again immediately after using the bathroom (diarrhea), should only say asher yatzar when he feels like he has cleared his bowels. <ref> Mishna Brurah 7:2, Kaf Hachayim 7:2 </ref>
# Women are obligated to say [[Asher Yatzar]] as well. <ref> Ben Ish Chai Vayetze Halacha 15 </ref>
# If a person is unsure whether he recited asher yatzar or not, he should not recite it. <ref> Birkei Yosef 7:3 </ref>

==Asher Yatzer as part of Birchot HaShachar==
# In the morning, one who goes to the bathroom should make the Bracha of [[Asher Yatzer]]. If one slept (more than 30 minutes) then, according to Ashkenazim, one should make the Bracha of [[Asher Yatzer]] even if one didn’t go to the bathroom. <Ref> Rama 4:1 writes that one should make [[Asher Yatzer]] even if one didn’t go to the bathroom. Mishna Brurah 4:3 comments that this is only true if one slept at night. </ref> However, according to Sephardim, one shouldn't say [[Asher Yatzer]] unless one went to the bathroom.<ref>Kaf HaChaim 4:9</ref>
# If one woke in the middle of the night, one should make [[Asher Yatzer]] then and another [[Asher Yatzer]] in the morning. <Ref>Mishna Brurah 4:3 writes that it’s preferable to make [[Asher Yatzer]] after one goes to the bathroom and not to push it off until [[Davening]], because it’s likely one will one go again and then not have made a [[Asher Yatzer]] for the first time. </ref>
==General==
# Chazal instituted that one should recite [[Asher Yatzar]] after relieving oneself. The bracha was instituted for a person to give praise to Hashem for creating man with great wisdom. The Ben Ish Chai points out that the number of words in [[Asher Yatzar]] are 45, the Gematria of Adam and it has many secrets. <Ref>S”A 7:1, Ben Ish Chai Vayetseh #15</ref>
# One recites the bracha even if one only relieved oneself a minimal amount. Ideally, one should wash one's hands and recite [[Asher Yatzar]] immediately after coming out of the bathroom. However, one may recite the blessing as long as one does not feel the need to relieve oneself again. Once one feels the need to relieve oneself again, one should recites only one [[Asher Yatzar]] for both of them. <Ref>Mishna Brurah 7:2</Ref>
# According to Ashkenazim, because when one awakes in the morning one is considered to be a new being there are some who recite [[Asher Yatzar]] even if they have no need to relieve themselves. This is based on the pasuk: Emunatecha Rabba LeBekarim Chadashim, They are new every morning; great is your faithfulness<Ref>Eicha 3:23</Ref>. However, in order to be considered a new creation, one must have slept in his bed for at least a half hour after Halachik midnight. <Ref>Igrot Moshe 1:4:1, Kesot HaShulchan, 5:2</Ref>
# If no water is available to wash one's hands after relieving oneself, one should wipe one's hands on a piece of cloth or rub them against a hard surface such as a wall, and then recite [[Asher Yatzar]]. Later, when water becomes available, one should wash one's hands, but not repeat [[Asher Yatzer]]. <Ref>Birkei Yosef 7:3, S”A 4:22</Ref>
==Understanding Asher Yatzar==
# [[Asher Yatzar]] is an interesting beracha because it never directly addresses the topic that it is about. <ref> Aruch HaShulchan 6:1 </ref> One reason for this type of formulation is because it isn't respectful to talk about relieving oneself overtly <ref> Aruch HaShulchan 6:1 </ref>
# There is a lot of meaning contained within [[Asher Yatzar]], for example, there are 45 words corresponding to the numerical value of the word "ADAM" <ref> Ben Ish Chai as quoted in Rav Simcha Bunim Cohen, Laws of everyday living. This gematria is only accurate for Sfardim who have 45 words in their version of [[Asher Yatzar]] </ref>
# Numerous explanations are given for the word beChachma. Rashi ([[Berachot]] 60b "Umafli") explains based on Bereishit Rabba 1:4 that it is referring to the fact that Hakadosh Baruch Hu can keep air inside a person even though he has so many holes in his body. Tosafot ([[Berachot]] 60b "asher") explains that it refers to the fact that G-d created man's sustenance before he created him. The Maharsha ([[Berachot]] 60b "asher) explains that it is referring to man, and that he was created as an intelligent being. The Lavush explains that it refers to the many different processes that are involved in man's digestion and excretion; including taking in the food, holding the food, absorbing the nutrients, and excreting the waste <ref> Aruch HaShulchan 6:2 brings all of these explanations </ref>
# Nekavim mainly references the mouth and the organ used for excretion but is written twice to include every orifice <ref> Aruch HaShulchan 6:2 </ref>

==Sources==
<references/>
[[Category:Brachot]]
[[Category:Morning Routine]]
[[Category:Prayer]]

Chinuch

2014-03-24T01:08:57Z

IvduEsHashemB'Simcha: added links to bracha

There is a rabbinical obligation on every father to educate his children to fulfill mitzvot even before they reach the age of [[Bar Mitzvah]]/Bat Mitzvah.<ref>Sefer Chinuch Yisrael (p. 59) writes that Chinuch is a rabbinical Mitzvah, and quotes the Chaye Adam (66:1) who writes that this is a Mitzvah Midivrei Kabbalah (institution of the Nevi'im). </ref> The age at which this obligation begins varies according to the Mitzvah. Below are the details of this Mitzvah.
==Who is obligated in Chinuch?==
# While the majority of the Poskim hold that Chinuch only applies to the father, some say it also applies to the mother. <ref>Sefer Chinuch Yisrael (p. 61). See further in the Magen Avraham 343, S"A HaRav 343, Mishna Brurah 616:5, Aruch HaShulchan 343, and Pri Megadim E"A 225:5. </ref>
==Daily Mitzvot==
# Regarding a child's obligation to pray, see the [[Obligation_to_pray#Children]] page.
==[[Brachot]]==
# Some say that children from the age of 6 should say Birkat Hamazon. <ref>[http://www.dailyhalacha.com/displayRead.asp?readID=1584 Rabbi Mansour on dailyhalacha.com] writes that parents should ensure that children from the age of 6 say Birkat HaMazon.</ref>
# While there is a prohibition in saying G-d's Name (Ado-nai), when it is isn't warranted, the prohibition is waived when being used in the process of Chinuch. Therefore, it is permitted(obligatory, rather) to say the full [[Brachot|Bracha]], with Shem and Malchut, in order to teach a child how and when to say what [[Brachot]]. <ref>The Gemara (Brachot 53b) says that one doesn’t say amen after the [[Brachot|Bracha]] of a katan when he is just saying a [[Brachot|Bracha]] as he is being taught the Brachot. The Rambam (Brachot 1:15) codifies as halacha. The Kesef Mishna there writes that it’s clearly implied that the teacher is permitted to say the Brachot with hashem’s name to teach the children how to say the Brachot and when the children repeat the [[Brachot|Bracha]] after him, since the [[Brachot|Bracha]] is only for Chinuch, one doesn’t answer amen. Shulchan Aruch 215:3 rules that if a child is saying a [[Brachot|Bracha]] as he is learning from his teacher one doesn’t answer amen, but if a child says a [[Brachot|Bracha]] in order to exempt himself from some obligation (meaning saying a [[Brachot|Bracha]] when he is obligated to say it), then one should answer amen.
* Mishna Brurah 215:14 writes that it is permitted for the teacher to say the Brachot with hashem’s name to teach the children how to say the Brachot. Although saying a [[Brachot|Bracha]] for Chinuch is permitted, saying a [[Brachot|Bracha]] as one is learning such as an adult who finds the text of a [[Brachot|Bracha]] in the gemara as he is learning should not say the [[Brachot|Bracha]] with hashem’s name as one is reading the gemara. However, Yalkut Yosef 215:15 writes that in order to teach a child how to say Brachot one may say them with Hashem’s name, however, once the child knows how to make a [[Brachot|Bracha]] and he just needs help in saying the [[Brachot|Bracha]] one should say it without ashem’s name.</ref>

==Shabbat==
==Holidays==
==Chinuch Attitude==
# A life devoted to HaShem is the most pleasurable and fulfilling one. Therefore, the Chinuch stage must be pleasing and joyful for children. The proper attitude and approach for children to learn is through "Darchei No'am" (pleasant ways). <ref>{{NoSource}}</ref>
# A parent and/or teacher should generally be careful not to be excessively forceful. There are several cases where Talmudic personalities praised their behavior of not being "makpid"(strict) in their home over their wives and children even though they lived a life filled with mitzvot.<ref>Gitin 7a, </ref>
==Sources==
<references/>

Chinuch

2014-03-24T01:06:29Z

IvduEsHashemB'Simcha: caps'd

There is a rabbinical obligation on every father to educate his children to fulfill mitzvot even before they reach the age of [[Bar Mitzvah]]/Bat Mitzvah.<ref>Sefer Chinuch Yisrael (p. 59) writes that Chinuch is a rabbinical Mitzvah, and quotes the Chaye Adam (66:1) who writes that this is a Mitzvah Midivrei Kabbalah (institution of the Nevi'im). </ref> The age at which this obligation begins varies according to the Mitzvah. Below are the details of this Mitzvah.
==Who is obligated in Chinuch?==
# While the majority of the Poskim hold that Chinuch only applies to the father, some say it also applies to the mother. <ref>Sefer Chinuch Yisrael (p. 61). See further in the Magen Avraham 343, S"A HaRav 343, Mishna Brurah 616:5, Aruch HaShulchan 343, and Pri Megadim E"A 225:5. </ref>
==Daily Mitzvot==
# Regarding a child's obligation to pray, see the [[Obligation_to_pray#Children]] page.
==[[Brachot]]==
# Some say that children from the age of 6 should say Birkat Hamazon. <ref>[http://www.dailyhalacha.com/displayRead.asp?readID=1584 Rabbi Mansour on dailyhalacha.com] writes that parents should ensure that children from the age of 6 say Birkat HaMazon.</ref>
# While there is a prohibition in saying G-d's Name (Ado-nai), when it is isn't warranted, the prohibition is waived when being used in the process of Chinuch. Therefore, it is permitted(obligatory, rather) to say the full [[Bracha]], with Shem and Malchut, in order to teach a child how and when to say what [[Brachot]]. <ref>The Gemara (Brachot 53b) says that one doesn’t say amen after the Bracha of a katan when he is just saying a Bracha as he is being taught the Brachot. The Rambam (Brachot 1:15) codifies as halacha. The Kesef Mishna there writes that it’s clearly implied that the teacher is permitted to say the Brachot with hashem’s name to teach the children how to say the Brachot and when the children repeat the Bracha after him, since the Bracha is only for Chinuch, one doesn’t answer amen. Shulchan Aruch 215:3 rules that if a child is saying a Bracha as he is learning from his teacher one doesn’t answer amen, but if a child says a Bracha in order to exempt himself from some obligation (meaning saying a Bracha when he is obligated to say it), then one should answer amen.
* Mishna Brurah 215:14 writes that it is permitted for the teacher to say the Brachot with hashem’s name to teach the children how to say the Brachot. Although saying a Bracha for Chinuch is permitted, saying a Bracha as one is learning such as an adult who finds the text of a Bracha in the gemara as he is learning should not say the Bracha with hashem’s name as one is reading the gemara. However, Yalkut Yosef 215:15 writes that in order to teach a child how to say Brachot one may say them with Hashem’s name, however, once the child knows how to make a Bracha and he just needs help in saying the Bracha one should say it without ashem’s name.</ref>
==Shabbat==
==Holidays==
==Chinuch Attitude==
# A life devoted to HaShem is the most pleasurable and fulfilling one. Therefore, the Chinuch stage must be pleasing and joyful for children. The proper attitude and approach for children to learn is through "Darchei No'am" (pleasant ways). <ref>{{NoSource}}</ref>
# A parent and/or teacher should generally be careful not to be excessively forceful. There are several cases where Talmudic personalities praised their behavior of not being "makpid"(strict) in their home over their wives and children even though they lived a life filled with mitzvot.<ref>Gitin 7a, </ref>
==Sources==
<references/>

Milk and Meat in the Kitchen

2014-03-24T00:39:41Z

IvduEsHashemB'Simcha: reordered

== The Biblical Prohibition ==
* Please take note that we are only speaking in terms of the Torah prohibition here. There are many cases where it is rabbinically forbidden to have meat and milk even though there is no Biblical prohibition. For example, it is Rabbinically forbidden to eat milk and meat together if they were not cooked together, so consider these the Halachot for cooking them together.
# The Torah states three times "לֹא-תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ-You shall not cook a kid (baby goat) in its mother's milk"<ref> Exod. 23:19; 34:26; Deut. 14:21 </ref>. Our Sages learn that the repetition three times teaches us the prohibitions of [[cooking]], eating, and having any type of benefit (monetary or feeding one's animals) from milk cooked with meat.<ref> S"A Y"D 87:1. Maimonides in Ma'akhalot Asurot 9:2 explains that when the Torah only mentions the prohibition of ''[[cooking]]'' milk and meat together, it means to say that in addition to not eating or having benefit from it, [[cooking]] is ''also'' prohibited. This is similar to how the verse only prohibits one to have relations with his daughter's daughter, but makes no mention of not having relations with one's own daughter; the latter, unmentioned portion, is taken as a given. </ref>
# Our Sages teach us that the language of "לא תבשל"-"You shall not cook" implies that the ''Biblical'' prohibitions only apply if the meat and milk are cooked together.<ref>Chullin 108a, S"A YD 87:1. </ref> There is discussion whether frying or roasting meat and milk together is included in the biblical prohibition.<ref>Sefer [[Kashrut]] HaShulchan (Baser BeChalev 6:1) writes that there is a dispute between the Pri [[Chadash]] and the Machaneh Yehuda whether frying milk and meat is included in the biblical prohibition or is only rabbinically prohibited. He concludes by quoting the Ben Ish Chai Bahalotcha who rules like the Pri [[Chadash]] that it is biblically forbidden. This is also the position of the Gra S"A 87:13. Pitchei [[Teshuva]] S"A 87:3 rules to be stringent like the Pri [[Chadash]] but quotes the Pri Megadim to say that if there is significant loss, one may be lenient to derive benefit from the mixture so long as one doesn't eat it. The Pri [[Chadash]] rules that roasting meat and milk together is likewise prohibited by the Torah. The Ran quoted in Rabbi Akiva Eiger S"A 87:1 rules that meat and milk roasted together are only forbidden midrabbanan. The Aruch HaShulchan 87:11 rules that one may consider fried and roasted meat with milk to be on the level of a rabbinic prohibition. </ref> If a mixture of meat and milk is not biblically prohibited then one may derive benefit from it so long as one doesn't eat it.<ref>Rama S"A 87:1. </ref>
# The Torah only refers to a "גדי"; however, our Sages have taught us that a "kid" refers to all kosher domesticated animals (e.g. sheep, cows). We were also taught that all types of kosher animal milk are prohibited to cook meat with, not only the milk of the mother. Rather, the reason why the Torah was so specific is because it was speaking in the present (i.e. that the verse spoke in terms which are similar to the way the world functioned at the time).<ref>S"A Y"D 87:2. Maimonides in Guide to the Perplexed 3:48 even suggests that the practice of [[cooking]] a kid in its mother's milk may have been an idolatrous one.</ref>

==Separate ovens for meat and milk==
# Many Poskim rule that nowadays a person should have separate ovens for [[cooking]] meat and for [[cooking]] milk.<ref> Rabbi Mansour says this lechatchila at dailyhalacha.com. [http://www.dailyhalacha.com/displayRead.asp?readID=491&txtSearch=separate%20ovens] This is also the opinion of R' Shmuel Pinchasi quoted at dailyhalacha.com. [http://www.dailyhalacha.com/displayRead.asp?readID=645&txtSearch=separate%20ovens] </ref> In cases where this is difficult, one can be lenient to use one oven so long as one covers all food placed in the oven or if one cooks the different uncovered foods in the oven over 24 hours apart.<ref>Rav Moshe Feinstein in Iggerot Moshe Y"D 1:40. Chacham Ovadia Yosef quoted by Rabbi Mansour [http://www.dailyhalacha.com/displayRead.asp?readID=491&txtSearch=separate%20ovens] writes that bedieved if one didn't wait 24 hours before cooking the opposite type of food, the food would nevertheless be permissible. However, R' Ovadia states that ideally one should wait 24 hours between cooking the two foods and that one should first let the oven run for 15 minutes before placing the second food into the oven. </ref>
# According to some, if the foods are dry foods that don't produce vapors, then one may place the foods in the oven one after the other (but not at the same time).<ref>Rav Moshe Feinstein in Iggerot Moshe Y"D 1:40. </ref> Others rule that ideally one should wait 24 hours between cooking the foods and that one should first let the oven run for 15 minutes before placing the second food into the oven.<ref>Chacham Ovadia Yosef quoted by Rabbi Mansour at dailyhalacha.com. [http://www.dailyhalacha.com/displayRead.asp?readID=491&txtSearch=separate%20ovens] </ref>
# In a case where someone has only one oven, he does not need to have separate oven grates for meat and milk.<ref>Rav Moshe Feinstein in Iggerot Moshe Y"D 1:40. </ref>

==Microwave for meat and milk==
# If one uses a microwave for meat and for dairy (at different times), some authorities hold that one should preferably double wrap all foods<ref> [http://www.oukosher.org/index.php/common/article/is_your_oven_kosher_what_every_kosher_cook_must_know/ The OU] quotes Rav Yisrael Belsky who says that preferably one should double wrap food put in a microwave if it's used for meat and dairy (at different times). </ref>, however, some authorities hold that covering it well with one covering is sufficient. Some also advise using different trays one for dairy and one for meat. <ref>Yalkut Yosef (Isser Veheter, vol 3, pg 167) rules that if the microwave works only on radiation (without a heater) one should make sure to cover all food very well and then it would be permissible to use it for meat and dairy one after another. This is also the opinion of [http://www.dailyhalacha.com/Display.asp?ClipDate=8/9/2004 Rabbi Mansour] at Dailyhalacha.com. [http://www.bknw.org/pafiledb/uploads/Kashrus%20of%20a%20Microwave%20-%20new.pdf Rabbi Aryeh Lebowitz] writes that one covering should suffice to inhibit the splattering of food and steam from being released. He also mentions the point about using separate microwave trays. </ref>
# If one wan't careful to keep his microwave kosher in these regards, one can make it kosher again by cleaning the microwave out and boiling water in the microwave for a few minutes. Some also recommend adding detergent to the water that is to be boiled in the microwave.<ref>Rabbi Mansour in the name of R' Shmuel Pinchasi at dailyhalacha.com. [http://www.dailyhalacha.com/displayRead.asp?readID=645&txtSearch=separate%20ovens] </ref>

==Toaster-oven for meat and milk==
# One should preferably designate his or her toaster-oven specifically for meat or for dairy, since it is small and hard to clean out. The concern is that small particles remain behind in the toaster-oven and would then make it impossible to separate between meat and dairy foods.<ref>Rabbi Mansour in the name of R' Shmuel Pinchasi at dailyhalacha.com. [http://www.dailyhalacha.com/displayRead.asp?readID=645&txtSearch=separate%20ovens] </ref>

==Sink for meat and milk==
# If one is cleaning meat dishes in the same sink in which one cleaned milk dishes, if there's still some dairy remnant in the sink, it's forbidden to pour hot water there because at the time one pours the water the meat and milk are halachically cooked together even though one has no intention of using those remnants. <ref>Sefer [[Kashrut]] HaShulchan (Baser BeChalav 6:3) quoting Sh"t Yabia Omer 5:3 </ref>
==Sources==
<references/>
[[Category:Kashrut]]

Eating Breakfast

2014-03-24T00:34:32Z

IvduEsHashemB'Simcha: reordered

[[Image:Bagels.jpg|250px|right]]
==Eating breakfast==
# Preferably, one should eat a breakfast with some bread (a size of a KeBetzah) and water to give one strength to serve Hashem. <Ref> Tur and S”A 155:2. The Kaf HaChaim 155:29 writes that the size of the bread is a [[KeBaytzah]]. </ref>
# Many say that it's sufficient to eat a filling food even if it's not bread. <ref>Eshel Avraham (Butchatch 155:2) </ref> Likewise, one may have [[Mezonot]] in place of bread for breakfast. <ref> Pri Megadim (M"Z 155:1), Sh"t Rivevot Ephraim 3:590 (21 and 35), and Rabbi Yisrael Belsky quoted in [https://docs.google.com/viewer?url=http%3A%2F%2Fwww.thehalacha.com%2Fattach%2FVolume4%2FIssue2.pdf Halachically Speaking]. Although the Kaf HaChaim 155:23-4 writes that one may fulfill Pat [[Shacharit]] with [[Pat Haba Bekisnin]], he adds in that a cooked [[Mezonot]] food (Tavshil [[Mezonot]]) doesn't fit the requirements of Pat [[Shacharit]]. Or Letzion 2:10(6) agrees. </ref>
# Ideally, one should learn a little after [[Davening]] before eating Breakfast. However, If one regularly eats breakfast after [[prayers]] before going to the Bet Midrash, one may do so.
# One shouldn't eat before feeding his animals <ref> Shulchan Aruch OC 167:6</ref>, but one may drink before watering them <ref>M.B. 167:40, in the name of Sefer Chassidim, because Rivkah says to Eliezer: "שתה וגם גמליך אשקה" (drink and I will water your camels), putting Eliezer before his camels. </ref>

==Sources==
<references/>
[[Category:Morning Routine]]

Chanukah

2014-03-23T01:38:11Z

IvduEsHashemB'Simcha: removed superfluous word ("on")

In the time of the second Bet Hamikdash, the Greek kings made decrees against the Jews in order to make them forget Torah and Judaism. They broke into the Bet Hamikdash and defiled it until Hashem had mercy on the Jews and saved them. The salvation came through the Chashmonaim who were victorious over the Greeks and served as Cohanim Gedolim. They returned to the Beit Hamikdash and only found one pure flask of oil which was enough to light for only one day. A miracle occurred and it lasted eight days. On the day that they found the flask, the 25th of Kislev, the Rabbis established a holiday for eight days of festivity and joy called Chanukah. <ref> [[Shabbat]] 21b, Rambam Chanukah 3:1-3, Kitzur S"A 139:1</ref> Below are various articles related to the halachot of Chanukah:

{| class="wikitable"
|-
! '''Chanukah Candles''' !! '''[[Hallel]] And Other Minhagim'''
|-
|
* [[Lighting Chanukah Candles]]
* [[Placement of the Chanukah Candles]]
* [[Earliest and Latest time to light Chanukah Candles]]
* [[Lighting Chanukah Candles on Friday afternoon]]
* [[Lighting in Shul|Lighting Chanukah Candles in Shul]]
* [[Doing an activity before lighting Chanukah Candles]]
* [[Leftover oil and wicks]]
* [[Having a kosher Chanukia]]
* [[Kosher oil, wicks, and candles for Chanukah Candles]]
* [[A poor person lighting Chanukah Candles]]
||
* [[Chizuk for Chanukah]]
* [[Hallel of Chanukah]]
* [[Al Hanissim on Chanukah]]
* [[Mourning and Fasting on Chanukah]]
* [[Minhagim of Chanukah]]
|}

==Sources==
<references/>

[[Category:Chanukah]]
[[Category:Holidays]]

Birkat Hamazon

2014-03-23T01:36:20Z

IvduEsHashemB'Simcha: made introduction

[[Birkat HaMazon]] is a special prayer said after eating a meal with bread, thanking God for the food He has given us, as well as beseeching Him to keep providing for us, among other [[Tefillah|Tefillot]]. It contains several blessings, composed by numerous people, including Moshe Rabbeinu, Yehoshua, King David, and Rabban Gamliel. Special insertions are made for the [[Yom tov|Yamim Tovim]], [[Shabbat]], [[Chanukah]], and [[Purim]].
==Interruptions in Birkat HaMazon==
# One shouldn’t interrupt Birkat HaMazon at all to answer or greet someone. <Ref>S”A 183:8 writes that some say that in regards to greeting or answering someone Birkat HaMazon is judged like [[Shemona Esreh]] when one doesn't interrupt to answer anyone. Halacha Brurah 183:28 writes that this opinion quoted in Shulchan Aruch is accepted as Halacha. The Mishna Berurah 183:1 explains that Birkat HaMazon is similar to [[Shemona Esreh]] in that it may only be said in one place and not while one is moving. </ref>
# According to Ashkenazim, one should finish before the mezamen (the one who lead the [[Zimmun]]) finishes each Bracha so that one can answer [[Amen]] to his Bracha, however, the Sephardic minhag is not to answer [[Amen]] during Birkat HaMazon.<ref>Halacha Brurah 183:27</ref>
# One shouldn't interrupt in the first three [[Brachot]] of Birkat HaMazon to answer [[Kaddish]], [[Kedusha]], or [[Barchu]], however, in the middle of the fourth Bracha one may answer [[Kaddish]] or [[Kedusha]] as long as one already said Baruch Atta Hashem Elokenu Melech HaOlam and part of the middle of the Bracha. <ref>Yabia Omer 1:11, Yalkut Yosef 183:5</ref>
# It is proper not to interrupt in middle of the Harachaman section of Birkat HaMazon, however, according to the strict halacha it is permissible to interrupt at that point, yet if one is [[making Birkat HaMazon over wine]] one shouldn't interrupt.<ref>Yalkut Yosef (vol 3, p 265)</ref>
# It is permissible to answer [[Kaddish]], [[Kedusha]], or [[Amen]] to a Bracha in the Harachaman section of Birkat HaMazon.<Ref>Yalkut Yosef (vol 3, p 265)</ref>
==Saying it sitting==
# One should sit during Birkat HaMazon whether one ate while seated or standing for at least the four [[Brachot]] of Birkat HaMazon. <Ref>S”A 183:9, Mishna Brurah 183:31, Tosafot [[Berachot]] 51b, Chazon Ovadia [[Berachot]] page 84 </ref>
# If one was traveling on the road and ate while traveling he may say Birkat HaMazon also while traveling. <Ref>S”A 183:11, Mishna Brurah 183:36 </ref>
# One should sit while making a [[Bracha Achat Mein Shalosh]] at least when it’s for [[Mezonot]] ([[Al HaMichya]]). <Ref>S”A 183:10, Mishna Brurah 183:35 quoting the Gra </ref>
# It’s forbidden to say Birkat HaMazon or any Bracha while doing work. <Ref>S”A 183:12, Mishna Brurah 183:37 </ref>
==If one left where one ate==
# If one ate and left that place intentionally, one must return to the place where one ate and if one made Birkat HaMazon in the second place one has fulfilled one’s obligation after the fact. If one ate and left that place unintentionally, one should return to the place where one ate unless there’s a great need. <Ref>S”A 184:1, Mishna Brurah 184:5, 184:7 </ref>
# This is only the case if one doesn’t have bread with him in the second place, however, if one has bread in the second place, one may eat it there (eat a piece even if it’s less than a [[Kezayit]]) and then make Birkat HaMazon there. (This doesn’t mean that one may leave one’s place initially but only in a after the fact situation.) <Ref>S”A 184:2 </ref>
# According to Ashkenazim, [[Al HaMichya]] should be said in the place where one ate and so if one left it would have the same law as Birkat HaMazon. <Ref>Mishna Brurah 184:12 quoting the Gra </ref>
==If one is in doubt if one said Birkat HaMazon==
# If one ate and was full and now is unsure whether one said Birkat HaMazon, preferably one should have another [[Kezayit]] (upon which one should wash and say [[HaMotzei]]) and then say Birkat HaMazon, however, the strict law is that one should said Birkat HaMazon in cases of doubt. <Ref>S”A 184:4, Mishna Brurah 184:15, Kaf HaChaim 184:15 </ref>
# If a person ate bread and is full but is in doubt whether he said Birkat HaMazon, one must go back and say Birkat HaMazon. According to Ashkenazim, one should say the entire Birkat HaMazon, whereas according to Sephardim, one should only say the first 3 [[Brachot]]. <Ref> S”A 184:4 rules that if a person is in doubt whether he said Birkat HaMazon he has to go back and say it since Birkat HaMazon is deoraitta we don’t apply the general rule of Safek [[Brachot]] Lehakel. Mishna Brurah 184:13 comments that when one repeats the [[benching]] one must say all four [[Brachot]] even though the forth one is only derabbanan so that people don’t disregard it’s importance. However, the Sephardic achronim including the Kaf HaChaim (184:15) and Yalkut Yosef ([[Brachot]] pg 282) argue that since the forth Bracha is derabbanan we apply the rule of Safek [[Brachot]] without concern for a remote possibility of those who will degrade the forth Bracha. </ref>
# If a person ate a [[Kezayit]] of bread but wasn’t full, and now is in doubt whether he said Birkat HaMazon he shouldn’t go back and make Birkat HaMazon, but it’s preferable to wash again, make [[Hamotzei]], eat a [[Kezayit]] and make Birkat HaMazon. <Ref> S"A 184:4. Mishna Brurah 184:15 writes that according to many Rishonim only if one ate and is full is one Biblically obligated, therefore if one only had a [[Kezayit]] and is in doubt whether he said Birkat HaMazon one shouldn’t go back and say it out of doubt, rather it’s preferable to wash again, make [[hamotzei]], eat a [[Kezayit]] and make Birkat HaMazon. This is also the opinion of Yalkut Yosef ([[Brachot]] 286). </ref>
# If a person ate bread and is still thirsty becuase he didn't drink enough during the meal and now has a doubt whether he said Birkat HaMazon, some say he should repeat Birkat HaMazon and some say not to repeat it. <ref> yalkut Yosef ([[Brachot]] pg 289) writes that since the opinion of S"A is that even if one is still thirsty the obligation of Birkat HaMazon is Deoritta, in cases of doubt one should go back and say Birkat HaMazon. However, Kaf HaChaim 184:26, Ben Ish Chai. and Or Letzion 13:6 hold that since there's an opinion that Birkat HaMazon is only Derabbanan if one is still thirsty one shouldn't go back and say Birkat HaMazon. </ref>
# A woman who ate bread and is unsure whether she said Birkat HaMazon, she should hear it from someone else or wash again and make another [[HaMotzei]] to remove herself from doubt. However, if that's impossible, Ashkenazim hold that she may say Birkat HaMazon, but according to Sephardim she is not supposed Birkat HaMazon out of doubt. <ref> Ben Ish Chai Chukat 9, Kaf HaChaim 184:25, [[Rabbi Ovadyah Yosef]] in Sh"t Yacheve Daat 6:10, and Halacha Brurah 184:10 (explained in Sh"t Otzerot Yosef 7:7)hold that a woman is possibly obligated Deoritta and so in a case of doubt we revert to the rule of Safek [[Brachot]] and so a woman wouldn't return and make the bracha. However, the Mishna Brurah 186:3 holds that there's enough to rely on for a woman to go back and make Birkat HaMazon if she wants. This is also the opinion of Rabbi Binyamin Zilber quoted in VeZot HaBracha (pg 351). </ref>

==How long does one have to say Birkat HaMazon?==

# If one ate bread and is full, preferably one should make Birkat HaMazon within 72 minutes and after the fact, one may make it as long as one is full from what one ate. However, after 72 minutes, if one is a little hungry, one can no longer make the Birkat HaMazon. <Ref> S”A 184:5 writes that one may Birkat HaMazon until one is hungry again. Vezot HaBracha (pg 49, chapter 5) and Yalkut Yosef ([[Brachot]] pg 300) rule that if one didn’t make Birkat HaMazon until after 72 minutes, one may surely recite Birkat HaMazon as long as one is still full and one isn't hungry. Vezot HaBracha quotes Rav Elyashiv who says that it’s preferable to eat a little more before making Birkat HaMazon. Aruch HaShulchan 184:7 and 8 writes that since we don't know the precise determination of when we're still full must make Birkat HaMazon within 72 minutes and if one didn't then one should eat another [[Kezayit]] and then say Birkat HaMazon. Kaf HaChaim 184:28 writes that in order to fulfill all opinions if it has been 72 minutes one should eat another [[Kezayit]] and if one doesn't have bread one may make Birkat HaMazon as long as one is full.</ref>
# If it’s past 72 minutes and one is in doubt whether one is still full one can make Birkat HaMazon, yet, it’s preferable to eat another [[Kezayit]] before making Birkat Hamazon. <Ref> Mishna Brurah 184:15, Vezot HaBracha (pg 49, chapter 5) </ref>
# However, if one just had a [[Kezayit]] and was not full, one should try to make the Birkat HaMazon right away and if one didn't one may only make Birkat HaMazon up to 72 minutes after one ate. <ref> Yalkut Yosef ([[Brachot]] pg 300), Mishna Brurah 184:20 </ref> Some add that if one waited more than a half hour it's preferable to have another [[Kezayit]] of bread before making Birkat HaMazon. <ref>Vezot HaBracha (chap 5, pg 50) </ref>
# If one has a very long meal and continues to have appetizers or drinks, one may make the Birkat HaMazon as long as the meal continues even 4 or 5 hours. <ref> Mishna Brurah 184:18, Vezot HaBracha (chap 5, pg 50), Yalkut Yosef ([[Brachot]] pg 301) </ref> One should have something to eat or drink every 72 minutes, however, if one didn't then one may still say Birkat HaMazon. <ref>Vezot HaBracha (chap 5, pg 51) quoting the Magan Avraham 184:9 </ref>

==Minimum amount of bread==
# One is not obligated to recite Birkat HaMazon unless one eat a minimum of a [[Kezayit]] of bread. <Ref>S”A 168:9, 184:6, and 210:1 </ref> The amount of bread necessary in order to make [[HaMotzei]] and [[Netilat_Yadayim_for_a_meal|Netilat Yadayim]] are discussed in the articles specific to those topics.
# How large is a kzayit of bread? According to Ashkenazim the [[Kezayit]] is slightly less than one ounze of volume. A good approximation is half the center piece of a 1 lb rye bread. <ref> Halachos of [[Brachos]] Addendum 1, pg 246 </ref> According to Sephardim the [[Kezayit]] is 27 grams in weight. <ref> Yalkut Yosef 158:4 </ref> For more specific halachot about [[Kezayit]], see the [[Halachot of Kezayit]].

==In any language==
# It’s preferable to say Birkat HaMazon in Hebrew, but strictly speaking it is permissible to say it in any language one understands. <Ref>S”A 185:1, Mishna Brurah 185:1 </ref>
==Saying it aloud==
# One should say Birkat HaMazon loud enough that one can hear oneself say the words, however if one said it quietly one fulfills one’s obligation as long as one enunciated the words with one’s lips and didn’t just read or think it. <ref>S”A 185:2, Mishna Brurah 185:2, Chazon Ovadia [[Berachot]] page 94, Mikor Chaim 101:2. Birkei Yosef 185:2 as well as the Shaare [[Teshuva]] 185:1 say in the name of the Sefer Charedim that if you cannot hear yourself most poskim hold that you didn't fulfill your obligation and based on that the Chesed La'alafim 185:1 and Ben Ish Chai Chukat 7 says that you should eat more bread and say [[birkat hamazon]]. However, Chacham Ovadia Yosef in Chazon Ovadia [[Berachot]] page 94-95 says this is based on a mistaken understanding of the sefer charedim and most poskim including rif, rambam, rosh, behag, sheiltot, eshkol, Smag, Raah, Meir, Ra'avyah, Or Zarua, Rabbeinu Yerucham, Orchot Chayim, Riaz, Tur and S"A all hold that you have fulfilled your obligation as long as you enunciated the words with your lips and therefore you wouldn't need to go back to eat more bread. </ref>
# It’s better to say Birkat HaMazon out loud in order to inspire having proper intent and also on [[Shabbat]] and [[Yom Tov]] it’ll help make sure one doesn’t forget adding the appropriate paragraphs. <Ref>Mishna Brurah 185:3 </ref>
==Someone who is drunk==
# One may say Birkat HaMazon even if one is slightly drunk and is unable to speak properly but still would be able to speak before a king, however, if one is unable to speak properly and can’t speak before a king one should try to say Birkat HaMazon before reaching that point, but one may still say Birkat HaMazon. <Ref>S”A 185:4-5, Mishna Brurah 185:6 </ref>
# However, if one is totally drunk like Lot one certainly may not say Birkat HaMazon and if one did one should say Birkat HaMazon again when one is sober but still hasn’t digested the food yet (and isn’t hungry again). <Ref>Mishna Brurah 185:6 </ref>
# It’s forbidden to say any Bracha or Torah within 4 [[amot]] of feces. However, after the fact, if one said Birkat HaMazon one should say Birkat HaMazon again, but if one said Birkat Mazon within 4 [[amot]] of urine one doesn’t go back to make Birkat Hamazon. <Ref>S”A 185:4, Mishna Brurah 185:7-8 </ref>
==Who's obligated to say Birkat HaMazon==
# There is a dispute whether women are obligated in Birkat HaMazon on Torah level or only Rabbinically. Therefore, if a woman ate bread and is full and is now unsure whether she said Birkat HaMazon, there’s is a dispute whether she should say it to be sure and there’s what to rely on to make it to be sure. Additionally, a woman can fulfill the obligation of a man if he listens to her Birkat HaMazon, however, she shouldn’t fulfill his obligation if the man ate to satisfaction but rather one if he ate a [[Kezayit]] and not to satisfaction. <Ref>S"A 186:1, Mishna Brurah 186:3. See Shitat HaKadmonim (last page of bava kama) referenced on the [[Mitzvot_Aseh_SheHazman_Grama]] page regarding the obligation of women in Birkat HaMazon. </ref>
# A child, who isn't yet [[Bar Mitzvah]]'ed, is obligated to say Birkat HaMazon on a derabbanan level because of [[Chinuch]]. <ref>S"A 186:2. Rav Moshe HaLevi (Birkat Hashem v. 2, p. 317) writes that after the fact a child who said the Birkat HaMazon in order to fulfill the obligation of an adult has fulfilled his obligation. Rabbi Mansour on [http://www.dailyhalacha.com/displayRead.asp?readID=1584 dailyhalacha.com] quotes this as halacha. </ref>Therefore, a child can't fulfill the obligation of an adult who doesn't know how to say Birkat HaMazon unless the adult didn't eat until he was satisfied, otherwise the adult is obligated on a deoritta level to say Birkat HaMazon and can't fulfill his obligation with that of a child.<ref>S"A 186:2. Mishna Brurah 186:6 writes that a child shouldn't fulfill the obligation of a woman because perhaps the woman's obligation is deoritta whereas the child's is only derabbanan. Mishna Brurah 186:7 adds that there is a dispute whether a child who didn't eat to satisfaction can fulfill the obligation of an adult considering that the child is only obligation by force of two derabbanan factors. He concludes that one should be stringent. </ref>
# Some say that children from the age of 6 should say Birkat Hamazon. <ref>[http://www.dailyhalacha.com/displayRead.asp?readID=1584 Rabbi Mansour on dailyhalacha.com] writes that parents should ensure that children from the age of 6 say Birkat HaMazon.</ref>

==If doesn't know Birkat HaMazon in its entirety==
# If one only knows the first three [[Brachot]] of Birkat HaMazon one should say those [[Brachot]], however, if one only knows some of the first three [[Brachot]] but not all of them, according to Sephardim, he shouldn’t say Birkat HaMazon at all, but according to Ashkenazim, if he was full then he should say the [[Brachot]] he knows. <Ref>S”A 194:3, Mishna Brurah 194:13 </ref>
==Making Birkat HaMazon Over Wine==
# It’s preferable to make a Birkat HaMazon over a cup of wine when making a [[Zimmun]] of three. <Ref>S”A 182:1, Kitzur S"A 45:1, Mishna Brurah 182:4 </ref>
# When reciting Birkat Hamazon over a cup of wine, one should raise up the cup of wine a [[Tefach]].<ref>S”A 183:4 states that when making Birkat Hamazon over a cup of wine one should raise it up a [[Tefach]].</ref>
# However, if one doesn’t have wine in the house one may use Chamer Medina (a drink which is drunk in the country but isn’t water). <Ref>Kitzur S"A 45:1, Mishna Brurah 182:14 </ref>
# If one drank from the cup of wine the cup is considered tainted and unfit for making on it Birkat HaMazon until one fixes it by filling it up with wine or water. <Ref>S”S 182:3 and 182:6</ref>
# The cup used in [[making Birkat HaMazon over wine]] should be washed out in the inside and outside before it is used, however, if it is already clean it doesn't need to be cleaned.<ref>S"A 183:1</ref>
# The cup of wine should be filled up completely. <Ref>Rama 183:2</ref>
# The cup of wine must have a [[Reviyit]] as a minimum, but it is preferable to have it filled up completely. Some have the practice to fill it up so that it spills over the sides and some don't fill it up so much that it spills over. <ref>Rama 183:2, Mishna Brurah 183:9</ref>
==Clearing the Table==
# One should leave some bread on the table why he says [[birkat hamazon]]. <ref> Contemporary Questions in Halacha and Hashkafa pg. 90, Shulchan Aruch 180:2 based on the Gemara in Sanhedrin 92a which says that if you don't leave bread on the table you will not see a sign of blessing. Mishna Berura 180:2 writes that this is so we can have bread ready in case poor people come in hungry. </ref> If no bread remains one should place some other bread on the table. <ref> [http://www.dailyhalacha.com/Display.asp?ClipID=2588 Rabbi Eli Mansour] </ref>

==Related Pages==
*[[Bracha Achrona]]
==Sources==
<references/>
[[Category:Brachot]]

Tikkun Chatzot

2014-03-23T01:21:09Z

IvduEsHashemB'Simcha: added introduction and change section titles

There are certain prayers known as [[Tikkun Chatzot]] which are said slightly before [[Chatzot]] (midnight).
==The obligation==
# In order to feel pain over the destruction of the Bet HaMikdash, every night slightly before [[Chatzot]], one should say Tikkun [[Chatzot]]. <Ref>S”A 1:3 writes that it is proper for a God fearing person to be pained and agonize over the destruction of the Bet Hamikdash. Mishna Brurah 1:9 writes that the Mekubalim emphasized the great importance of [[waking up]] at [[chatzot]] to say a certain Seder of Tefillot organized by the Arizal, printed in the siddurim. </ref> However, the Minhag is not to say Tikkun [[Chatzot]] and some achronim justify the minhag, nonetheless, it’s praiseworthy to say it from time to time. <Ref>Piskei Teshuvot 1:10. Yavetz in Mor UKesiah ([[Siman 1]]) writes that the obligation only applies to Torah scholars and in [[Israel]]. The Chida in Machzik Bracha 1:3 argues that it applies to all people in all places. Kitzur S”A 1:5 writes that it’s good to say Tikkun [[Chatzot]] if a person is able to wake up at [[Chatzot]] and say Tikkun [[Chatzot]].</ref>
# Women may say Tikkun [[Chatzot]]. <ref> Sh"t Rav Poalim 1:9 (Sod Yesharim), Ben Ish Chai Vayishlach 6 write that women shouldn't say Tikkun [[Chatzot]]. However, Kaf HaChaim 1:15, Halichot Olam 1 pg 48, and Halacha Brurah 7 write that women are allowed to say Tikkun [[Chatzot]]. Yalkut Yosef (vol 1, pg 173) rules like the Kaf HaChaim but writes that the minhag is that women don't say Tikkun [[Chatzot]]. </ref>
==When it should be said==
# Ashkenazim hold that it should be said right before [[Chatzot]] (midnight) and then one should learn from [[Chatzot]] until morning when one can pray. <ref> Mikdash Melech on Zohar (Vayahakel 195c) writes the Tikkun [[Chatzot]] can be said from the second section of the night which is 2 hours ([[Shaot Zmaniot]]) before [[Chatzot]]. Shulchan Aruch HaRav rules like that. Similarly, Yeshuot Yacov 1 writes that [[Chatzot]] should be said a little before [[Chatzot]]. So rule the Malbim in Arsot HaChaim 1:31 and Mishna Brurah 1:9. See also S"A 1:2 who writes one should wake up to pray to Hashem specifically at the end of the first third, the second third, or at the end of the night because [[prayer]] is especially accepted at those times.</ref> However, Sephardim hold that it should be said at [[Chatzot]] of night or afterwards until [[Olot HaShachar]]. <ref> Sh"t Yachave Daat 1:46 pg 135 based on the Zohar (Chaye Sara pg 132b) and Arizal (Shaar Kavanot pg 52d) that one should not say Tikkun [[Chatzot]] before [[Chatzot]]. This is also the opinion of Aruch HaShulchan 1:21, Birkei Yosef 1:6, Ben Ish Chai (Vishlach 4), Yalkut Yosef (5764 edition, vol 1, pg 165), and Halacha Brurah 1:5 </ref>
# Tikkun [[Chatzot]] should be said before [[Olot HaShachar]]. However, many poskim say that one may say Tikkun Leah after [[Olot HaShachar]]. <ref> Kitzur S”A 1:5 writes that if a person can’t wake up at [[Chatzot]] a person should wake up before Olot Hashachar. Igret Rramaz 11 writes that one should say it before [[Olot HaShachar]] and in a Shat HaDachak one can say it after Olot. This is brought down by the Shaarei [[Teshuva]] 1:6. However, Sh"t Lev Chaim writes that one can say it until the time to put on [[Talit]] and [[Tefilin]]. Ben Ish Chai Vayishlach 8 argues on this based on the language of the Arizal that one shouldn't say it after Olot. Nonetheless, Zichronot Eliyahu 400:17 and Nemukei Orach Chaim (quoted in Maasef LeKol HaMachanot 1:29) say that one can lenient regarding Tikkun Leah. This is also the opinion of Rav Ovadyah in Halichot Olam 1 pg 49, and Halacha Brurah 1:6. </ref>
# During the three weeks (Ben HaMetzarim), Tikkun [[Chatzot]] should be said after [[Chatzot]] of the day. <ref> Kaf HaChaim 551:222. Hinted to in Mishna Brurah 551:103, see Piskei Teshuvot there. </ref>

==How it should be said==
# It is the practice to say Tikkun [[Chatzot]] while sitting on the floor near a doorpost that has a [[mezuzah]]. One shouldn't sit directly on the ground rather one should sit on a cloth, pillow or small bench. If the floor is tiled one can be lenient to sit directly on the floor. <ref> Yalkut Yosef (5764 edition, vol 1, pg 161) </ref>
# The Minhag is to place ashes on one's head in the area where the [[Tefilin]] Shel Rosh is placed. <ref> Yalkut Yosef (5764 edition, vol 1, pg 161) </ref>
# Another practice is to not to wear shoes during Tikkun [[Chatzot]]. <ref> Yalkut Yosef (5764 edition, vol 1, pg 161) </ref>
# Some had the practice to say Tikkun [[Chatzot]] communally in shul. Even though some oppose the practice, it has what to rely on and has it's benefits. <ref> Sh"t Shevut Yacov writes that the practice of some groups to get together to say Tikkun [[Chatzot]] at night in Shul was inappropriate because it displayed arrogance as Tikkun [[Chatzot]] is something only a minority of people keep. However, Chida in Birkei Yosef 1:3 and Mishna Brurah 1:9 argue on the Shevut Yacov because it's preferable to pray as a community as it says "BeRov Am Hadrat Melech". </ref>
==The feeling with which it should be said==
# One should be pained over the destruction of the Temple. <ref> S"A 1:3 based on the Rosh ([[Brachot]] 3b). </ref> However, in general, when one is learning or praying one should do so with happiness.<ref>Mishna Brurah 1:10, Kaf HaChaim 1:25</reF>

==Relative precedence==
# If one only has time for Tikkun [[Chatzot]] and [[Selichot]], one should say Tikkun [[Chatzot]]. <ref> Ben Ish Chai (Vayishlach 9), Yalkut Yosef (5764 edition, vol 1, pg 191) Rav Mordechai Eliyahu (Maamer Mordechai 34:6). </ref>
# If one only has time for Tikkun [[Chatzot]] and learning torah, one should say Tikkun [[Chatzot]]. <ref> Ben Ish Chai (Vayishlach 9), Yalkut Yosef (5764 edition, vol 1, pg 174) and Rav Mordechai Eliyahu (Maamer Mordechai 34:6). </ref>
# If saying Tikkun [[Chatzot]] will prevent one from being able to wake up for praying at [[HaNetz]] ([[Vatikin]]), nonetheless, one should say Tikkun [[Chatzot]] and pray after [[HaNetz]]. However, even if one is [[waking up]] to pray after [[HaNetz]], one must ensure to say [[Shema]] before the [[latest time for Shema]] and pray [[Shemona Esreh]] before the [[latest time for Shemona Esreh]].<ref>Halacha Brurah 1:4</ref>

==Days it is not said==
# On the following nights no Tikkun [[Chatzot]] is said: [[Shabbat]], <ref> Shaarei Tzion (beginning of sefer) writes that one does say Tikkun Leah on [[Shabbat]], nonetheless, most achronim rule otherwise including the Ben Ish Chai (Vayishlach 7), Kaf HaChaim 1:13, and Halacha Brurah 1:8. </ref> [[Rosh HaShana]], [[Yom Kippur]], [[Pesach]] ([[Yom Tov]] and [[Chol HaMoed]]), [[Shavuot]], [[Sukkot]] (just [[Yom Tov]]), and [[Shemini Aseret]]. <ref> Ben Ish Chai (Vayishlach 7), Kaf HaChaim 1:13, and Halacha Brurah 1:8 quote this list of days that there's no Tikkun [[Chatzot]]. Of course one doesn't say Tikkun [[Chatzot]] on [[Yom Tov]] Sheni Shel Galiyot just like the first day [[Yom Tov]]. However, Chesed LaAlafim 1:2, and Kaf HaChaim Palagi 3:34 write that one does say Tikkun Leah on [[Yom Tov]]. </ref>
# On the following nights no Tikkun Rachel is said, but Tikkun Leah is still said: days when there's no [[Tachanun]], Chol HaMoad [[Sukkot]], Asert Yemei [[Teshuva]], year of Shemittah in [[Israel]], day after the Molad before [[Rosh Chodesh]], <ref> Ben Ish Chai Vayishlach 5, Kaf HaChaim 1:11, Halacha Brurah 1:9 write that the night of the day of the molad has only Tikkun Leah even if it's not the day of [[Rosh Chodesh]] itself. For example, [[Rosh Chodesh]] Sivan 5770 falls out on Friday May 14th 2010 and the molad falls out on Thursday May 13th 2010. If the Molad and [[Rosh Chodesh]] coincide then there's no Tikkun Rachel because there's no [[Tachanun]] on [[Rosh Chodesh]]. </ref> and days of [[Sefirat HaOmer]]. <ref> Ben Ish Chai Vayishlach 5, Kaf HaChaim 1:11, and Halacha Brurah 1:9 </ref>
# In the following cases no Tikkun Rachel is said: at a mourner's house, the house of a groom, and the father, Tzandak (holder of the baby), Mohel of a [[Brit Milah]]. <ref> Kaf HaChaim Palagi 3:35, Ben Ish Chai Vayishlach 5, Kaf HaChaim 1:11 </ref>

==What texts should be said?==
A free copy of the text can be found from the [http://Halachipedia.com/documents/TikkunChatzot.pdf Siddur Torat Emet] (pdf).

==Sources==
<references/>
[[Category:Prayer]]

Talk:Rosh Hashana

2014-03-23T01:00:43Z

IvduEsHashemB'Simcha: Created page with "I don't know how yet, but it'd be nice if someone got a picture from the public domain of rosh hashana related things (shofar, apple in honey, etc) and put it in. Hatzlach..."

I don't know how yet, but it'd be nice if someone got a picture from the public domain of rosh hashana related things ([[shofar]], apple in honey, etc) and put it in. Hatzlacha! [[User:IvduEsHashemB'Simcha|IvduEsHashemB'Simcha]] ([[User talk:IvduEsHashemB'Simcha|talk]]) 21:00, 22 March 2014 (EDT)

Talk:Netilat Yadayim in Preparation for Davening

2014-03-23T00:58:54Z

IvduEsHashemB'Simcha: Created page with "I don't know how yet, but it'd be nice if someone googled a picture of a washing cup that's in the free domain and put it in. Hatzlacha! ~~~~"

Netilat Yadayim in Preparation for Davening

2014-03-23T00:55:18Z

IvduEsHashemB'Simcha: I added an introduction and section titles, as well as moved around the sections, and did numerous minor edits

One should wash [[Netilat Yadayim]] before [[Tefillah]].
==General==
# If one doesn’t have water in order to wash [[Netilat Yadayim]] before [[Shacharit]] (and one hasn’t washed yet since [[waking up]]) or for [[Netilat Yadayim]] for [[Mincha]] or [[Maariv]], if one knows that one’s hands are unclean because of going to the bathroom or touching an unclean area, then if one was traveling one must travel up to 4 [[mil]] to get to water, or up to 1 [[mil]] if one has to go backwards for water. If one was at home one only has to travel up to 1 [[mil]]. <Ref>S”A 92:4 writes that if one doesn’t have water for [[Netilat Yadayim]] for [[Shacharit]] one must travel 4 [[mil]] or go back 1 [[mil]]. Mishna Brurah 233:20 adds that prior to [[Mincha]] or [[Maariv]] if one knows that one’s hands are dirty because one touched an unclean area or went to the bathroom, the same rule of traveling for water applies. Mishna Brurah 92:18 writes that one who is sitting at home only has to travel up to 1 [[mil]]. </ref>
# However, if one already washed upon arising and then had an interruption of a while to remove one’s thoughts from keeping one’s hands clean before [[Shacharit]] or prior to [[Mincha]] or [[Maariv]], then if there’s no water available then one only has to rub one’s hands on something that cleans them. <Ref> S”A 92:5 with Mishna Brurah 92:23, 26 and S”A 233:2 with Mishna Brurah 233:20 </ref>
# One must wash for [[Mincha]] as he must for [[Shacharit]]. The same is true about [[Maariv]] if there is a break between [[Mincha]] and [[Maariv]] and [[Mussaf]] if there is a break between [[Shacharit]] and [[Mussaf]]. <ref> Kitzur S"A 69:4. Mishna Brurah 233:17 adds that this washing is without a Beracha. </ref>
==Procedure for washing==
# The washing should be done until the wrist. <Ref>Ishei Yisrael 8:19, Piskei Teshuvot 92:7, Kitzur S"A 69:4 </ref>
# The washing should be done with a Kli. <Ref>Piskei Teshuvot 92:7 </ref>
# If one washed for [[Mincha]] and didn’t remove one’s thoughts from keeping one’s clean, one doesn’t need to wash against before [[Mariv]]. <Ref>Mishna Brurah 233:16, Ishei Yisrael 27:23 </ref>
==If one touched a covered area==
# If in the middle of [[Davening]] one touched a covered area one should travel to get water unless one will miss [[Davening with a minyan|Davening with a Minyan]]. <Ref>Ishei Yisrael 2:40 </ref>
# If one remembers during [[Shemoneh Esrei]] that one touched a covered area one should just rub one’s hands on something to clean them. <Ref>Ishei Yisrael 2:40 </ref>
# If one washed for [[Mincha]] and didn’t remove one’s thoughts from keeping one’s clean, one doesn’t need to wash again before [[Mariv]]. <Ref>Mishna Brurah 233:16, Ishei Yisrael 27:23 </ref>
# If one learns before [[Davening]] one still needs to wash before [[Davening]] unless one washed during learning with explicit intent when washing that it should also be for the [[Davening]]. <Ref>Rama 233:2, Mishna Brurah 233:18 </ref>
# If one ate before [[Davening]], the washing one did for eating doesn’t suffice for [[Tefillah]] and one has to wash again. <Ref>Mishna Brurah 233:18, See Daat Torah 92:4 who has a doubt whether [[Mayim Achronim]] can suffice for washing before [[Tefillah]]. </ref> However, if one had explicit intent and was careful to keep one’s hands clean, one doesn’t need to wash before [[Tefillah]]. <Ref>Piskei Teshuvot 92:8 </ref>
==Exceptions==
# If one of the four conditions apply there’s no need to travel to get water, and it’s enough to rub one’s hands:
## If one will miss the time for [[Shema]] and [[Tefillah]], <ref>S”A 92:4 </ref>
## if one will lose money <ref> Ishei Yisrael 2:39 </ref>
## if one will be unable to travel to where one needs to go to <ref> Mishna Brurah 92:16 </ref> or
## if one will miss [[Davening with a minyan|Davening with a Minyan]]. <ref> Mishna Brurah 92:16 </ref>

==Sources==
<References/>
[[Category:Morning Routine]]
[[Category:Prayer]]

Shulchan Orech

2014-03-21T17:51:33Z

IvduEsHashemB'Simcha: added intro, capitalized, etc.

{{Okay}}
[[Image:SederTable.jpg|300px|right]]
On [[Pesach]], at the [[Seder]], we are required to eat a festive meal, named [[Shulchan Orech]]. It is the tenth order of the [[Seder]]
==General==
# We are obligated to eat a festive meal with delicious foods and fancy dishes like on every other [[Yom Tov]] night, each according to his means. <ref> Rambam 7:8, Yalkut Yosef Moadim pg. 406</ref>
# One must ensure not to eat or drink too much during the meal, as Halacha requires eating the Afikoman after the meal with an appetite and also he may come to fall asleep too quickly <ref> Rama 476:1 based on Maharil, Mishna Berura 476:6-7, Chazon Ovadia Chelek 2: page 103</ref>
==Leaning==
# It is praiseworthy to lean during Shulchan Orech, but there's no obligation.<ref>Chazon Ovadyah (vol 2, p. 103)</ref>
# If one chooses to eat while reclining he should certainly be careful not to talk because of the danger, unless it is about Yetziat Mitzrayim, in which case the Mitzvah will protect from harm. <ref>The Prisha (O.C. 170) comments that although the Gemara forbids talking while eating because of a danger of choking, that was only in Talmudic times when they would lean while eating. Ben Ish Chai (Behar n. 5) and Birkei Yosef 170:1 agree and say that if one is leaning the the danger of choking would apply. If one isn’t leaning this wouldn’t apply. However, Rav Chaim Palachi (Zechira LaChaim v. 2 p. 6) says that if one speaks of the exodus, the merit will protect him from any harm. Chazon Ovadia (v. 2 p. 105) agrees. </ref>
==Minhagim About Certain Foods==
# There is a Minhag to eat a hard boiled (or roasted) egg during Shulchan Orech. <ref>Rama 476:2 writes that there's a minhag to eat an egg at the [[Seder]] in commemoration of [[mourning]] the temple because we can't bring the Korban [[Pesach]]. Nitei Gavriel (vol 2, 95:1) writes that it's better to have a hard boiled egg than a roasted one.</ref>
# There's a Minhag to eat fish at the [[Seder]] like other [[Yom tov|Yamim Tovim]].<Ref>Nitei Gavriel (vol 2, 95:12) </ref>
# Some have Minhag not to dip any foods during Shulchan Orech so as not to dip more than two foods at the [[Seder]] ([[Karpas]] and [[Maror]]).<ref>Rama 476:2, Nitei Gavriel (vol 2, 95:14) </ref>
# It is permitted to drink wine during Shulchan Orech.<ref>S"A 473:3</ref>
==Roasted foods at the [[Seder]]==
# The Minhag is not to eat roasted meat at the [[Seder]]. <Ref>Chazon Ovadyah (vol 2, p. 103)</ref>
# If the Zroah (shankbone) was roasted it is forbidden to eat it at the [[Seder]]. However, if the Zroah was cooked in another way it may be eaten. <Ref> Chazon Ovadyah (vol 2, p. 103). Chayei Adam 130:6 says that even if one is not eating the Zroah at night it shouldn't be discarded because this would be a disgrace to the Mitzvah. </ref>
# It is permitted to eat a roasted egg <ref> Chazon Ovadyah (vol 2, p. 103) </ref> as well as roasted fish. <ref> Mishna Brurah 476:9 </ref>
# Pot roasting is considered as ordinary roasting for this Halacha. However, a food that was cooked after it was roasted is not considered roasted. <Ref> Chazon Ovadyah (vol 2, p. 103), Mishna Brurah 476:1, Kaf Hachayim 476:4 Baer Heitev 476:1. If it is roasted after being cooked Mishna Brurah and Kaf Hachayim says that one shouldn't be lenient based on the Peri [[Chadash]] quoted by the Baer Heitev and Shaar Hatziyun 476:2, but if he is a little bit sick he can be lenient. </ref>
#Broiled liver shouldn't be eaten. <ref> Aruch Hashulchan 476:4 </ref>
==Sources==
<references/>
[[Category:Pesach]]
[[Category:Holidays]]
[[Category:Seder]]

Cleaning and Folding Garments on Shabbat

2014-03-19T23:00:51Z

IvduEsHashemB'Simcha:

{{Okay}}
[[Laundering]] garments is a subsection of Bleaching, [[Melaben]] (one of the 39 principle labors which may not be done on [[Shabbat]]). While [[laundering]] usually entails the use of water and/or cleaning agents, removing dirt from a garment even without these may also fall under the Halachic prohibition of [[laundering]].
==Removing dust or dirt particles from a garment==
# If one’s garment became dusty on [[Shabbat]], if one isn’t concerned about the dust on the garment (and would wear it without cleaning it) one may gently shake it out, or gently hit it with one’s hand or dry rag, but one may not shake it out vigorously, rub it, or use a brush.<ref>
* '''Gemara and Rishonim:''' Rav Huna (Gemara [[Shabbat]] 147a) says that one who shakes out his garment has committed a Biblical violation of [[Shabbat]]. The Gemara limits this one who shakes out a black new garment which one is concerned about. Rashi (s.v. Hamenaer) explains that there is a Biblical prohibition of [[Melabain]] ([[laundering]]) to shake out the garment from the dust that was on it, whereas, Tosfot (s.v. Hamenaer) argues that shaking out dust isn’t [[laundering]]. Tosfot, therefore, explains that the Gemara means there is a Biblical prohibition to shake out a garment from the dew which was it. Similarly, the Ritva (s.v. Amar) argues on Rashi that because he says that [[Melabain]] ([[laundering]]) isn't relevant if there's no liquids involved. Beiur Halacha s.v. Yesh quotes the Shiltei Giborim who asks how Tosfot could permit shaking dust out of a garment if one intends to clean it even though no liquids are used. The Beiur Halacha answers that Tosfot only permitted shaking it out without cleaning it directly, however, all agree that rubbing it with one’s hand to clean it is forbidden.
* '''Halacha for Ashkenazim:''' The S”A 302:1 sides with Tosfot that there is a prohibition to shake out a garment from dew that was on it, but there is no prohibition to shake out a garment from dust that was on it. The Rama, however, writes that it’s proper to be concerned for the opinion of Rashi not to shake out a garment from the dust on it. Mishna Brurah 302:6 writes that one may rely on the lenient opinion to ask a non-Jew to do it. Shemirat [[Shabbat]] KeHilchata 15:28 rules like the Rama and Mishna Brurah that one may not shake out a garment from the dust on it, however, if it is a garment which one doesn't usually care about having dust on it, one may shake off the dust gently. He explains that one who shakes off the dust vigorously reveals that he is concerned about the dust. He adds that hitting it gently with one’s hand or a dry rag is the equivalent of shaking it out.
* '''Halacha for Sephardim:''' Yalkut Yosef 302:11 rules like S"A and permits shaking out a garment to remove the dust from it. Or Letzion (vol 2, 24:1), however, writes that we are concerned for the opinion of Rashi and the Rama and so one should only shake out a garment from the dust that's on it if one does so in an abnormal manner, such as if one uses one's sleeve. Ben Ish Chai (Shana Sheniya Vayechi 8) and Kaf HaChaim 302:8 agree with those who are strict for the Rama.
* More on the background of the issue:
* There is a dispute among the Rishonim whether or not removing dust or other dirt particles from a garment is considered [[Laundering]]. Some hold that removing any speck of dirt from a garment, even if it is not absorbed into the fabric of the garment but is merely [[lying]] on its surface [like a feather or a loose thread], is Biblically forbidden since the garment is being transformed from "dirty" to "clean." (Sefer Ha-Zichronos, quoted by Magen Avraham 302:4)
* A second opinion maintains that removing any dirt, whether it is absorbed into the fabric [like dust] or not, is totally permitted, since a dusty garment is not considered dirty and removing the dust is not considered [[Laundering]]. (Tosafos, [[Shabbos]] 147a)
* A third, middle-of-the road view, holds that only dust which is trapped between the fibers of the fabric may not be removed, while dirt which lies on the surface, may. (Rashi, [[Shabbos]] 147a, as explained by Rama and Beiur ha-Gra 302:1)
* The basic halachah follows the middle-of-the-road opinion forbidding one to remove dirt that has been absorbed into the fabric (Rama). Shulchan Aruch ha-Rav and Aruch ha-Shulchan strongly recommend that one be stringent and follow this view [but do not absolutely require it]. Chayei Adam and Mishnah Berurah, however, are of the opinion that the basic halachah is in accordance with this view and one may not be lenient.
* In theory, there may be some dust which lies completely on the surface of the garment and is not absorbed into the fabric. In practice, however, this is almost impossible to determine. [See Shalmas Chayim, 2nd edition, 283, concerning surface dust on shoes.]
* The middle of the road opinion allows removing a feather or a loose thread that has landed on the garment (Rama). A minority view rules like the first opinion that even feathers and threads are prohibited: Magen Avraham, quoted by Chayei Adam 22:9 and Kitzur Shulchan Aruch 80:39; Ben Ish Chai, quoted by Kaf ha-Chayim 302:11. See also Aruch ha-Shulchan 302:9, who rules according to this view in the unlikely event of a person who is reluctant to wear a garment because of the feathers, etc. See Machazeh Eliyahu 44-4.
* Some Poskim are concerned with the issue of [[Muktzeh]] (See Shulchan Aruch ha-Rav 302:3 and Ketzos ha-Shulchan 116:3). To avoid the problem, the dirt can be removed indirectly or via his body; Sha’ar ha-Tziyun 337:7. Other Poskim, however, are not concerned with the [[Muktzeh]] issue; see Chazon Ish 47:21 and Shulchan Shelomo 302:5 and 302:12.
* Beiur Halachah 302:1, s.v. Lachosh writes that a brush may not be used. Mishnah Berurah 302:6 writes that one should be careful not to let his clothing fall on the ground and get dusty so that he does not come to desecrate the [[Shabbos]].</ref> Some say that nowadays people are particular about their [[Shabbat]] clothes and so one may not remove the dust at all.<ref>Shemirat [[Shabbat]] KeHilchata 15:29 (based on Beiur Halacha 302:1 s.v. Aleha) writes that a black or dark-colored new looking garment is assumed to be a garment which a person is concerned about and wouldn’t wear without cleaning it and a light colored or old garment is assumed to be garments a person isn’t concerned about. However, if one’s personal attitude is different it would depend on that. 39 Melachos (Rabbi Ribiat, vol 3, pg 708-9) writes that nowadays people are particular about the appearance of one’s [[Shabbat]] clothes even if they are light colored and old and so dust shouldn’t be removed from one’s garments in any way. See Chut Shani 2:33-1. </ref> Sephardim may be lenient to shake out any garment, however, one who is strict should be blessed. <ref> Even though the Ben Ish Chai (Vayechei #8) and Kaf HaChaim 302:8 are strict, Yalkut Yosef ([[Shabbat]] vol 2, pg 76) permits like the opinion of Shulchan Aruch. Menuchat Ahava (vol 2, 12:17) writes that it is permitted but one who is strict should be blessed. </ref>
# If the owner of a dusty garment [that is significantly dirty] has no other suitable clothing and is embarrassed to be seen publicly in such a dirty garment, then the poskim permit one to ask a non-Jew to remove the dust.<ref>Mishnah Berurah 302:6.</ref> While generally one may not ask a non-Jew to do anything that a Jew is not permitted to do on [[Shabbos]], in this case he may, since as stated above, there are opinions that maintain that it is even permitted for a Jew to remove dust from a garment on [[Shabbos]]. [It is questionable, however, whether one may instruct the non-Jew to use a brush.<ref>Since this may be prohibited according to all views. If the non-Jew uses the brush on his own, to make his job easier, he need not be stopped.</ref>]
# If a non-Jew is not available and the owner is embarrassed to be seen in public wearing a dusty garment, some poskim permit a Jew to clean the garment, provided that it is cleaned in an unusual manner, e.g., with one's elbow.<ref>Misgeres ha-Shulchan on Kitzur Shulchan Aruch 80:80, quoted by Minchas [[Shabbos]] 80:143. See Beiur Halachah 302:1 (s.v. lachush), who seems to rely on this only when the garment is clearly not new or newly pressed. See also She’arim Metzuyanim b’Halachah 80:36, who disagrees with this leniency.</ref>

==Removing a stain from a garment==
# Halachically speaking, there are two types of stains:
## a wet stain which is absorbed into the fabric of the garment, e.g., a ketchup stain, and
## a stain which is made when a piece of dirt or food falls on a garment and hardens there.<ref> A third type of stain is one where the food was neither absorbed into the fabric nor dried and hardened; it merely remained on the surface and could be easily flicked off, e.g., a noodle. This type of stain is permitted to be removed according to most poskim quoted earlier, since it is similar to a feather or a loose thread which may be removed.</ref> There are different rules for each of these stains.
# It is forbidden to pour talcum powder or salt in order to absorb an oily stain. <ref> Or Letzion 2.24.2 </ref>
===A wet stain which is absorbed into the garment===
# One may not clean any garment with water, colored water, spit, or any cleaning agent.<ref>Shemirat [[Shabbat]] KeHilchata 15:27, Beiur Halacha 302:1 s.v. Yesh</ref>
# If no water or cleaning agent is used, then it is permitted to remove the stain if it is insignificant and would not deter the owner from wearing the stained garment. If the stain is significant, however, it is prohibited to remove it if the stain will be removed completely, i.e., it will leave no mark whatsoever on the garment. If, however, the stain is only partially removed—some mark will remain—one is permitted to remove it. Two conditions apply:
## No brush may be used.
## The stain may not be scrubbed away; it may only be gently wiped off with a dry cloth or removed by hand, with a knife, etc.<ref>Entire section based on the view of the Mishnah Berurah 302:11 and 36, and Beiur Halachah, s.v. d’havi. This is also the view of Da’as Torah 302:7. There are, however, poskim who are more lenient and allow a stain to be removed [without water or a cleaning agent] even when it will be completely removed, as long as it is not scrubbed vigorously; see Aruch ha-Shulchan 302:9; Ketzos ha-Shulchan 116:3.</ref>
===Dirt which adheres to the garment's surface===
# If moist mud, chulent, or a similar thick moist substance sticks to one’s clothes, using one’s fingernail or the back of a knife, one may scrape off the substance as long as a stain remains. <ref>Rav Kahana in Gemara [[Shabbat]] 141a says that if mud sticks to one’s garment one may rub it off from the inside but not from the outside. Then the Gemara quotes the Briatta which says that one may scratch it with one’s nail. S”A 302:7 codifies this as halacha. Mishna Brurah 302:32 explains that rubbing it from the inside means holding the inside of the garment opposite where it’s soiled and rubbing two sides of the garment together. Mishna Brurah 307:24 explains that one may scratch it with one’s nail or the back of a knife even from the outside because that’s not considered [[laundering]]. Yalkut Yosef ([[Shabbat]] vol 2, pg 81) agrees. 39 Melachos extends this to chulent or any similar thick moist substance. Shemirat [[Shabbat]] KeHilchata 15:30 (based on Beiur Halacha 302:1 s.v. Aleha) rules that one may rub it from the inside or scratch it with one’s nail until the mud falls off only if even after removing the mud a stain remains. Shemirat [[Shabbat]] KeHilchata adds that one may gently clean the garment using a dry rag if one is careful not to squeeze out the moisture in the garment. 39 Melachos (vol 3, pg 711-2) agrees but emphasizes that even when using a dry rag one may not remove the stain completely.
</ref>
# If the mud dried on one’s garment one may not rub it off. However, if food whose ingredients were previously ground (such as dough or farina) dried on one’s garment one may remove it with one’s fingernail or back of a knife as long as a stain remains.<ref>The Tur 302:7 quotes Rabbenu Peretz who says that if the mud dried it’s forbidden to rub or scratch it because by making the mud crumble, one violates [[Tochen]]. S”A 302:7 quotes this as an individual opinion. Shemirat [[Shabbat]] KeHilchata 15:31 writes that if food whose ingredients were previously ground (such as dough or oatmeal) dried on one’s garment one may remove it according to the conditions in 15:30. Yalkut Yosef ([[Shabbat]] vol 2, pg 81) writes that in a situation of need and one is embarrassed because of the stain one may rub off dry mud from the inside but it’s preferable to have a non-Jew do it.</ref>
# Even when the prohibition of [[Grinding]] applies, it is permitted, when necessary, to ask a non-Jew to remove this type of stain on [[Shabbos]].<ref>Mishnah Berurah 302:36 and Sha’ar ha-Tziyun 44.</ref>

==Folding Garments==
#One may not fold clothing on its creases unless he fulfills the following conditions: <ref>OC 302:3</ref>
##He needs to wear this article of clothing again on [[shabbos]], because he has no other clothing.
##The clothing is new (has never been washed).
##The clothing is white, in which case the folding isn’t as recognizable.
##He folds it by himself, without the aid of another person or a piece of furniture. <ref>Gemara [[Shabbat]] 113a, Mishna Brurah 302:14. see http://www.mesora.org/FoldingTallis.html where he brings the following explanation:
##The Rishonim argue about the reason of the prohibition to fold clothing. The Rambam 22:22 and Rashi [[Shabbat]] 113a "Bishnei Bnei Adam" understand that it is a form of ''mesaken mannah'', an action of improving the clothing, which is a torah-prohibition of ''makkah b’patish''. The Ra’avad and Tosfos [[Shabbat]] 113a "Mikaplim" posit that it is prohibited because it constitutes preparation for the next time one will wear the tallis, and preparation on [[shabbos]] for after [[shabbos]] is prohibited.
##The Aruch HaShulchan OC 302:10 says that the reasoning of the Rambam and Rashi, that folding is "mesaken mannah" seems to only apply to a professional folding job, or something that will contribute significantly to the permanent improvement of the clothing. He therefore concludes that ''our'' folding should not be prohibited according to the reasoning of the Rambam and Rashi. The reason of the Ra’avad and Tosfos would still apply, though.
##The Ra’avyah 245 quoted by Mordechai [[Shabbos]] 388 offers a variant differentiation than the Aruch HaShulchan that satisfies even the opinion of the Raavad and Tosfos. If one were to fold not on the creases, his folding is clearly not a mesaken mannah, because it doesn’t improve the clothing, and it is also not a concerted preparation for the next time one will wear the clothing; he is just folding it quickly and haphazardly to be able to fit it into his bag or his shelf. The Ra’avyah, therefore, permits folding clothing (or a tallis) not on the creases.
</ref>
 
It is forbidden to fold garments on [[Shabbat]] unless one has no room in the closet for them or wants to reuse them during the same [[Shabbat]]. <ref>Or Letzion 2.24.4 </ref>
#According to many opinions, one may fold clothing not on its creases.<ref>Mishna Brurah 302:18,19, Sh"t Yechave Daat 2:40, opinion of the Ra'avyah from earlier footnote. see also Shemirat [[Shabbat]] Kihilchita 15:45-46 </ref>
==Cleaning Muddy Shoes==
# It is permitted to clean muddy shoes before entering one's house on [[Shabbat]]. <ref> Or Letzion 2.24.5 </ref>
==Tablecloths==
# It is permitted to rub and clean a plastic tablecloth on [[Shabbat]] with liquid soap. However, if part of the tablecloth is made from material it is forbidden to clean on [[Shabbat]]. <ref> Or Letzion 2.24.6 </ref>
==Cleaning a Spill==
# If a small quantity of liquid spilled onto the table on [[Shabbat]], it is permitted to wipe the table using a dry cloth provided there is no [[squeezing]] involved. However, it is forbidden to wipe it using a cloth if there was a big spill of liquid. One must use a plastic cleaner. <ref> Or Letzion 2.24.8 </ref>

==Related Pages==
* [[Melabain]]
==Credits==
Special thanks to Rabbi Doniel Neustadt for a section of this article.
==Sources==
<references/>
[[Category:Shabbat]]

Animals on Shabbat

2014-03-19T22:51:39Z

IvduEsHashemB'Simcha: /* Moving an Animal */

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[[Image:group-of-pets.jpg|300px|right]]
==Letting one's Animal Rest on Shabbat==
# Letting one's animal rest and not do the 39 Melachot on [[Shabbat]] is a Biblical commandment from the Pasuk לְמַעַן יָנוּחַ, שׁוֹרְךָ וַחֲמֹרֶךָ. The prohibition is called [[Shevitat Behemto]]. <ref> Shemot 23:12 is the source of [[Shevitat Behemto]]. Rambam [[Shabbat]] 20:1 brings it as halacha as does Yalkut Yosef [[Shabbat]] vol 1: pg. 33. </ref>
# One shouldn't take an animal out on [[Shabbat]] beyond the eruv with anything that doesn't benefit the animal. <ref> Shulchan Aruch 305:1. </ref> There is discussion if this applies to a tag. <ref> Shulchan Aruch 305:17 extends this to a tag. Aruch Hashulchan 305:5 rules stringently even though nowadays a tag shows that the animal has an owner and should not be put to death because of the fear of rabies. Rav Shlomo Zalman Auerbach cited in Shemirat [[Shabbat]] Kehilchata 27 footnote 33 disagrees since these tags are worn for the benefit of the dog. </ref>
# Renting out one's work animal (such as a horse, mule, or donkey) to a non-Jew for [[Shabbat]] is forbidden because the non-Jew may do work with it. <ref> S”A 246:3 </ref>
# It's permissible to give to a goy one's animal for [[Shabbat]] as long as one doesn't collect a rental fee. <ref> The dispute in the Rishonim is brought by the Bet Yosef 305:23:
* (a) The Hagahot Mordechai (kedushin) writes that it’s permissible to give a small animal to a goy because it’s not usually used for work implying that a large animal would be forbidden because it may do work. The Darkei Moshe writes that the difference is that a large animal would do work which is Deorittah and a small animal would only be traveling more than [[techum]] which is Derabbanan (or even if you hold it is Deorittah it’s still not the same Deorittah because it doesn’t get Sekilah).
* (b) The Kolbo (end of book) in name of Rav Hai Goan writes that one can’t give any animal to a goy because the goy might bring the animal past the [[techum]].
* (c) The Shibolei HaLeket quotes Rav Hai Goan who said that as long as you’re not renting it on [[Shabbat]] (which would clearly be forbidden as in S”A 246:3) and you don’t know that the goy is working it, it’s permitted. However if you see the goy doing work with it one should tell him not to work it.
* (d) S”A 305:23 rules like the Shibolei HaLeket in name of Rav Hai Goan permitting giving animals to a goy on [[Shabbat]].
* (e) Even though it's certainly forbidden to rent a animal to a non-Jew, concerning selling/giving one’s animal to a goy there’s a dispute in the Rishonim whether it’s permissible.
* (f) The reason given by many Achronim (brought by Mishna Brurah 205:78) to differentiate is that the goy is fearful to work the animal if he is only borrowing or perhaps just watching the animal. Therefore since one doesn’t want the goy to work the animal and one doesn’t know about it, it’s permissible. However, renting an animal over [[Shabbat]] is forbidden because the goy is free to use the animal as he likes and so he will work it to get his money’s worth.
* (g) The differentiation of the Gra 305:23 (see Beiur Halacha s.v. VeAf) is just like by Shevitat Avdo the slave is allowed to do work for himself as long as you don’t command him to do work. Therefore, renting one’s animal is forbidden because you’re getting benefit out of it. However, if one gives the animal to a goy, one doesn't get any benefit if the animal does work and so it’s like it was doing work for itself and is permissible. Beiur Halacha explains that if one sees the goy doing work with it one should protest because it looks like one is getting benefit from it.
* (h) One Nafka Minah is that of the Beiur Halacha, who explains that the language of S”A which is “if one sees the goy working the animal…” fits the explanation of the Gra precisely, however according to the other Achronim the language of one seeing the goy is inaccurate and the same would be true even if one didn’t see the goy but knew that such was true. </ref>
# It's even permissible to give the goy one's animal on [[Shabbat]] itself. <ref> Ba'er Heteiv 305:11 writes that implied from S”A is that it’s permissible to give or sell the animal to the goy even on [[Shabbat]] itself. However, the Sh”t Ram Alshaker 41 forbids giving it to a goy on [[Shabbat]]. </ref>
# The commandment applies to making an animal carry in a reshut harabbim and even in a karmelit for something that is categorized as a burden. <ref> Yalkut Yosef [[Shabbat]] vol. 1: pg. 526 </ref>
# Commanding one's animal to perform a melacha on [[Shabbat]] is forbidden because of [[Amirah LeNochri]]. <ref>The Or Letzion 1:23 proves from the Gemara [[Shabbat]] 19a that there exists a rabbinic prohibition of [[Amirah LeNochri]] for animals. He explains that there are two reasons that apply to regular [[Amirah LeNochri]]: 1) it appears as though the non-Jew is the agent of the Jew working on [[Shabbat]] and 2) one is not supposed to speak about weekday activities, such as melacha, on [[Shabbat]]. He says that even though the first reason doesn't apply to animals, the second one does.</ref>

==Feeding Animals on Shabbat==
# It is forbidden to feed an animal which doesn't live in your house and doesn't depend on you for food. For example, it is not proper to place wheat before birds on [[Shabbat]] Shirah. <ref>Kitzur S"A 87:18, Magen Avraham 583:5, Mishna Brurah 324:31, Mateh Efrayim 598:11. See Aruch Hashulchan O.C. 324:3 for a possible defense of this minhag, that we're thanking them for singing at Shirat Hayam. Magen Avraham says the same is true of the minhag to throw bread crumbs to the fish during Tashlich. Aruch Hashulchan 324:2 writes that one can feed an animal that is visibly hungry and cannot find food </ref> Otherwise, it is permissible to feed pets, such as by placing food in front of them or pouring fish food into a tank.<ref>Shulchan Aruch 324:11, [http://www.dailyhalacha.com/Display.asp?ClipDate=6/24/2008 Rabbi Eli Mansour]. Beiur Halacha adds that it is even permitted to feed someone else's pets. Yalkut Yosef 324:9, however, says that if the fish can survive without you feeding them, don't feed them.</ref> In either case, a dog may be fed. <ref> Mishna Brurah 324:31. </ref>
# One should not unnecessarily exert himself too much in the preparation of the food for an animal. For example, if the dog can eat the meat straight from the bone, one shouldn't cut it into smaller pieces even if he avoids a violation of [[tochen]]. <ref> Mishna Brurah 324:3 </ref>
# One may not carry food for an animal even on [[Yom Tov]] unless there is an eruv. <ref> Mishna Brurah 512:3 </ref>

==Killing Insects on Shabbat==
# It is forbidden to kill insects intentionally on [[Shabbat]], even if they rest on one's skin and may bite (as long as there is no real danger). One may gently remove such insects, but may not place them in a sink or water fountain where they may drown. <ref> Menuchat Ahavah 3:18:3. </ref> Although [[trapping]] insects is normally forbidden, stinging insects that can inflict substantial pain may be trapped by covering them with an empty cup. Also, if a mosquito is near a small child who may suffer a reaction from a bite it would be permitted. <ref> The 39 Melachot pg.872 </ref>

==Moving an Animal==
# Moving an animal is forbidden because of [[Muktzah]]. <ref> S"A 308:39, S"A Harav 308:78, the Gemara in [[Shabbos]] 128b states that animals are [[muktzeh]]. [[Maggid]] Mishneh on Rambam Hilchot [[Shabbat]] 25:25 says that since they have no use they are in the category of [[muktzeh]] machmat gufo. This is the explanation of the Beit Yosef OC 308: "kofin", and Mishna Brurah 308:146. Iggros Moshe OC 4:16 (see however Iggerot Moshe 5:22:21), R' Shlomo Zalman Auerbach (Shmiras [[Shabbos]] K'hilchasa 27 - see footnote 96), and R' Ovadia Yosef (Yabiah Omer 5:26) concur. Mishna Brurah 308:146 adds that this would be true even if not moving the animal would cause financial loss. </ref> Some poskim permit moving an animal that can be used to quiet a child such as a domesticated pet. <ref>Yalkut Yosef [[Shabbat]] vol. 2 pg. 383, Orchot [[Shabbat]] 19:124, Daat Torah 308:39, Kaf Hachaim 308:235, S"A Harav 308:78 are stringent even in this case. Tosafot [[Shabbat]] 45b "hacha", Mordechai [[Shabbat]] 316 and Hagahot Ashri on Rosh, [[Shabbat]] 3:21 all cite those who are lenient for this, but themselves are stringent. Rosh quoted in Maharach Or Zarua 82 is also stringent.
 However, Sh"t Halachot Ketanot 45 is lenient and Sh"t Merosh Tzurim 38:6 quotes that Rav Mordechai Eliyahu was lenient as well as the opinion of Rav Aharon Lichtenstein that one shouldn't admonish those who are lenient though proper conduct would be to be stringent. Shulchan Shlomo vol. 2, 308:74 is also lenient . see also Iggerot Moshe 5:22:21</ref> Touching however, is permitted (as with all other [[muktzeh]] items). <ref> Yalkut Yosef [[Shabbat]] vol. 2 pg. 383 </ref>
# According to some poskim, if the animal is in a cage or tank, then the whole cage or tank becomes [[muktzeh]] as a base for the [[muktzeh]] animals themselves. <ref> [http://www.dailyhalacha.com/Display.asp?ClipDate=6/24/2008 Rabbi Eli Mansour] </ref> Others disagree. <ref> Shemirat [[Shabbat]] kihilchatah 18:footnote 62, 27:footnote 96 </ref>
# A blind person who uses a dog to help him walk my do so on [[Shabbat]] even with a leash because he doesn't carry the dog. <ref> Yalkut Yosef vol. 2 pg. 384 </ref>
# Someone who has a dog as a pet and needs to walk it daily, may do so on [[Shabbat]], but he shouldn't lift it. If one is going in a reshut harabim one must be careful that he doesn't let the leash hang by more than a [[tefach]] from his hand. <ref> Shulchan Aruch 305:16, Yalkut Yosef [[Shabbat]] vol. 2 pg. 385. Shulchan Aruch 305:16 adds that one should make sure to hold it so that the leash doesn't hang within a [[tefach]] of the ground </ref> One should avoid walking an animal beyond the eruv with anything that does not benefit the animal itself. <ref> Shulchan Aruch 305:1 </ref> There is a dispute if this applies to a tag. <ref> Shulchan Aruch 305:17, Aruch Hashulchan 305:5 rules stringently even though nowadays a tag shows that the animal has an owner and should not be put to death because of the fear of rabies. Rav Shlomo Zalman Auerbach cited in Shemirat [[Shabbat]] Kehilchata 27, footnote 33 disagrees since these tags are worn for the benefit of the dog. </ref>
# One is permitted to move a pet to alleviate its suffering. <ref> Sh"t Yabea Omer 5:26, Chazon Ish 52:16. Although Magen Avraham 305:11 says that the laws of [[muktzeh]] aren't waived for tzaar baalei chayim, Eliya Rabba 305:18 disagrees. S"A Harav 305:26 says that one can be lenient if it will cause great loss. Mishna Brurah 305:70 quotes both opinions and concludes that one can surely make use of a non-Jew to move it in such a situation. see also Shemirat [[Shabbat]] Kehilchita 27:28 + 30 and footnote 98 </ref>
# It is forbidden to place something on an animal or remove it from an animal on [[Shabbat]], nor may one lean on an animal on [[Shabbat]]. <ref> 39 Melachot (vol 3, pg 301) based on S"A 305:8, 18 </ref>

==Trapping Animals on Shabbat==
# See the page on the melacha of [[Tzad]] ([[Trapping]]).
# One may kill an animal whose bite poses a danger to a person's life, such as a poisonous snake or yellow scorpion. <ref>Shulchan Aruch 316:10, Shemirat [[Shabbat]] KeHilchata 25:1</ref>

==Riding an Animal==
# It's forbidden to ride an animal on [[Shabbat]]. <ref> The Mishna in Betzah 36b writes that the Rabbinical Gezerot of [[Shabbat]] also apply to [[Yom Tov]] and includes on the list the prohibition of riding an animal on [[Shabbat]]. The Gemara explains that the logic of the Gezerah is that the Rabbis were concerned that a person riding an animal might come to pull a branch off a tree to use as a whip. Beit Yosef 305:18 quotes the Rosh in name of the Yerushalmi that says that riding an animal on [[Shabbat]] is forbidden because of [[Shevitat Behemto]]. Yalkut Yosef [[Shabbat]] vol. 2 page 108 codifies this as halacha </ref>
# One who mistakenly got onto an animal must come down because of [[Tzaar Baalei Chayim]]. <ref> Yalkut Yosef [[Shabbat]] vol. 2 pg. 108 </ref>

==Milking an Animal==
# It is forbidden to milk an animal on [[Shabbat]], as this is a violation of mifarek, which falls under the melacha of [[Dosh]]. <ref> Yalkut Yosef [[Shabbat]] vol. 2 pg. 110. see there for discussion if this is a torah violation or rabbinic. for more see [http://www.zomet.org.il/Eng/?CategoryID=252&ArticleID=127 Zomet Institute] </ref>
# It is permissible to tell a non-Jew to milk an animal for you on [[Shabbat]] because if you don't it will cause the animal pain, but the milk is considered [[muktzeh]] for the day. <ref> Yalkut Yosef vol 2. pg. 110, Sh"t Yabea Omer 9:30 </ref> If a non-Jew is not available one should let the milk go to waste so that the violation is only dirabanan which would be allowed to save the animal from the pain, and one should try to do it with a shinui. <ref> Yalkut Yosef [[Shabbat]] vol 2. pg. 111 </ref> This leniency to allow a Jew to do it, only applies if there are no baby animals who can milk the adults. <ref> Yalkut Yosef [[Shabbat]] vol. 2 pg. 112 </ref>

==Sources==
<References/>
[[Category:Shabbat]]

Animals on Shabbat

2014-03-19T22:50:00Z

IvduEsHashemB'Simcha: /* Killing Insects on Shabbat */

{{okay}}
[[Image:group-of-pets.jpg|300px|right]]
==Letting one's Animal Rest on Shabbat==
# Letting one's animal rest and not do the 39 Melachot on [[Shabbat]] is a Biblical commandment from the Pasuk לְמַעַן יָנוּחַ, שׁוֹרְךָ וַחֲמֹרֶךָ. The prohibition is called [[Shevitat Behemto]]. <ref> Shemot 23:12 is the source of [[Shevitat Behemto]]. Rambam [[Shabbat]] 20:1 brings it as halacha as does Yalkut Yosef [[Shabbat]] vol 1: pg. 33. </ref>
# One shouldn't take an animal out on [[Shabbat]] beyond the eruv with anything that doesn't benefit the animal. <ref> Shulchan Aruch 305:1. </ref> There is discussion if this applies to a tag. <ref> Shulchan Aruch 305:17 extends this to a tag. Aruch Hashulchan 305:5 rules stringently even though nowadays a tag shows that the animal has an owner and should not be put to death because of the fear of rabies. Rav Shlomo Zalman Auerbach cited in Shemirat [[Shabbat]] Kehilchata 27 footnote 33 disagrees since these tags are worn for the benefit of the dog. </ref>
# Renting out one's work animal (such as a horse, mule, or donkey) to a non-Jew for [[Shabbat]] is forbidden because the non-Jew may do work with it. <ref> S”A 246:3 </ref>
# It's permissible to give to a goy one's animal for [[Shabbat]] as long as one doesn't collect a rental fee. <ref> The dispute in the Rishonim is brought by the Bet Yosef 305:23:
* (a) The Hagahot Mordechai (kedushin) writes that it’s permissible to give a small animal to a goy because it’s not usually used for work implying that a large animal would be forbidden because it may do work. The Darkei Moshe writes that the difference is that a large animal would do work which is Deorittah and a small animal would only be traveling more than [[techum]] which is Derabbanan (or even if you hold it is Deorittah it’s still not the same Deorittah because it doesn’t get Sekilah).
* (b) The Kolbo (end of book) in name of Rav Hai Goan writes that one can’t give any animal to a goy because the goy might bring the animal past the [[techum]].
* (c) The Shibolei HaLeket quotes Rav Hai Goan who said that as long as you’re not renting it on [[Shabbat]] (which would clearly be forbidden as in S”A 246:3) and you don’t know that the goy is working it, it’s permitted. However if you see the goy doing work with it one should tell him not to work it.
* (d) S”A 305:23 rules like the Shibolei HaLeket in name of Rav Hai Goan permitting giving animals to a goy on [[Shabbat]].
* (e) Even though it's certainly forbidden to rent a animal to a non-Jew, concerning selling/giving one’s animal to a goy there’s a dispute in the Rishonim whether it’s permissible.
* (f) The reason given by many Achronim (brought by Mishna Brurah 205:78) to differentiate is that the goy is fearful to work the animal if he is only borrowing or perhaps just watching the animal. Therefore since one doesn’t want the goy to work the animal and one doesn’t know about it, it’s permissible. However, renting an animal over [[Shabbat]] is forbidden because the goy is free to use the animal as he likes and so he will work it to get his money’s worth.
* (g) The differentiation of the Gra 305:23 (see Beiur Halacha s.v. VeAf) is just like by Shevitat Avdo the slave is allowed to do work for himself as long as you don’t command him to do work. Therefore, renting one’s animal is forbidden because you’re getting benefit out of it. However, if one gives the animal to a goy, one doesn't get any benefit if the animal does work and so it’s like it was doing work for itself and is permissible. Beiur Halacha explains that if one sees the goy doing work with it one should protest because it looks like one is getting benefit from it.
* (h) One Nafka Minah is that of the Beiur Halacha, who explains that the language of S”A which is “if one sees the goy working the animal…” fits the explanation of the Gra precisely, however according to the other Achronim the language of one seeing the goy is inaccurate and the same would be true even if one didn’t see the goy but knew that such was true. </ref>
# It's even permissible to give the goy one's animal on [[Shabbat]] itself. <ref> Ba'er Heteiv 305:11 writes that implied from S”A is that it’s permissible to give or sell the animal to the goy even on [[Shabbat]] itself. However, the Sh”t Ram Alshaker 41 forbids giving it to a goy on [[Shabbat]]. </ref>
# The commandment applies to making an animal carry in a reshut harabbim and even in a karmelit for something that is categorized as a burden. <ref> Yalkut Yosef [[Shabbat]] vol. 1: pg. 526 </ref>
# Commanding one's animal to perform a melacha on [[Shabbat]] is forbidden because of [[Amirah LeNochri]]. <ref>The Or Letzion 1:23 proves from the Gemara [[Shabbat]] 19a that there exists a rabbinic prohibition of [[Amirah LeNochri]] for animals. He explains that there are two reasons that apply to regular [[Amirah LeNochri]]: 1) it appears as though the non-Jew is the agent of the Jew working on [[Shabbat]] and 2) one is not supposed to speak about weekday activities, such as melacha, on [[Shabbat]]. He says that even though the first reason doesn't apply to animals, the second one does.</ref>

==Feeding Animals on Shabbat==
# It is forbidden to feed an animal which doesn't live in your house and doesn't depend on you for food. For example, it is not proper to place wheat before birds on [[Shabbat]] Shirah. <ref>Kitzur S"A 87:18, Magen Avraham 583:5, Mishna Brurah 324:31, Mateh Efrayim 598:11. See Aruch Hashulchan O.C. 324:3 for a possible defense of this minhag, that we're thanking them for singing at Shirat Hayam. Magen Avraham says the same is true of the minhag to throw bread crumbs to the fish during Tashlich. Aruch Hashulchan 324:2 writes that one can feed an animal that is visibly hungry and cannot find food </ref> Otherwise, it is permissible to feed pets, such as by placing food in front of them or pouring fish food into a tank.<ref>Shulchan Aruch 324:11, [http://www.dailyhalacha.com/Display.asp?ClipDate=6/24/2008 Rabbi Eli Mansour]. Beiur Halacha adds that it is even permitted to feed someone else's pets. Yalkut Yosef 324:9, however, says that if the fish can survive without you feeding them, don't feed them.</ref> In either case, a dog may be fed. <ref> Mishna Brurah 324:31. </ref>
# One should not unnecessarily exert himself too much in the preparation of the food for an animal. For example, if the dog can eat the meat straight from the bone, one shouldn't cut it into smaller pieces even if he avoids a violation of [[tochen]]. <ref> Mishna Brurah 324:3 </ref>
# One may not carry food for an animal even on [[Yom Tov]] unless there is an eruv. <ref> Mishna Brurah 512:3 </ref>

==Killing Insects on Shabbat==
# It is forbidden to kill insects intentionally on [[Shabbat]], even if they rest on one's skin and may bite (as long as there is no real danger). One may gently remove such insects, but may not place them in a sink or water fountain where they may drown. <ref> Menuchat Ahavah 3:18:3. </ref> Although [[trapping]] insects is normally forbidden, stinging insects that can inflict substantial pain may be trapped by covering them with an empty cup. Also, if a mosquito is near a small child who may suffer a reaction from a bite it would be permitted. <ref> The 39 Melachot pg.872 </ref>

==Moving an Animal==
# Moving an animal is forbidden because of [[Muktzah]]. <ref> S"A 308:39, S"A Harav 308:78, the Gemara in [[Shabbos]] 128b states that animals are [[muktzeh]]. [[Maggid]] Mishneh on Rambam Hilchot [[Shabbat]] 25:25 says that since they have no use they are in the category of [[muktzeh]] machmat gufo. This is the explanation of the Beit Yosef OC 308: "kofin", and Mishna Brurah 308:146. Iggros Moshe OC 4:16 (see however Iggerot Moshe 5:22:21), R' Shlomo Zalman Auerbach (Shmiras [[Shabbos]] K'hilchasa 27 - see footnote 96), and R' Ovadia Yosef (Yabiah Omer 5:26) concur. Mishna Brurah 308:146 adds that this would be true even if not moving the animal would cause financial loss. </ref> Some poskim permit moving an animal that can be used to quiet a child such as a domesticated pet. <ref>Yalkut Yosef [[Shabbat]] vol. 2 pg. 383, Orchot [[Shabbat]] 19:124, Daat Torah 308:39, Kaf Hachaim 308:235, S"A Harav 308:78 are stringent even in this case. Tosafot [[Shabbat]] 45b "hacha", Mordechai [[Shabbat]] 316 and Hagahot Ashri on Rosh, [[Shabbat]] 3:21 all cite those who are lenient for this, but themselves are stringent. Rosh quoted in Maharach Or Zarua 82 is also stringent.
 However, Sh"t Halachot Ketanot 45 is lenient and Sh"t Merosh Tzurim 38:6 quotes that Rav Mordechai Eliyahu was lenient as well as the opinion of Rav Aharon Lichtenstein that one shouldn't admonish those who are lenient though proper conduct would be to be stringent. Shulchan Shlomo vol. 2, 308:74 is also lenient . see also Iggerot Moshe 5:22:21</ref> Touching however, is permitted as with all other [[muktzeh]]. <ref> Yalkut Yosef [[Shabbat]] vol. 2 pg. 383 </ref>
# According to some poskim, if the animal is in a cage or tank, then the whole cage or tank becomes [[muktzeh]] as a base for the [[muktzeh]] animals themselves. <ref> [http://www.dailyhalacha.com/Display.asp?ClipDate=6/24/2008 Rabbi Eli Mansour] </ref> Others disagree. <ref> Shemirat [[Shabbat]] kihilchatah 18:footnote 62, 27:footnote 96 </ref>
# A blind person who uses a dog to help him walk my do so on [[Shabbat]] even with a leash because he doesn't carry the dog. <ref> Yalkut Yosef vol. 2 pg. 384 </ref>
# Someone who has a dog as a pet and needs to walk it daily, may do so on [[Shabbat]], but he shouldn't lift it. If one is going in a reshut harabim one must be careful that he doesn't let the leash hang by more than a [[tefach]] from his hand. <ref> Shulchan Aruch 305:16, Yalkut Yosef [[Shabbat]] vol. 2 pg. 385. Shulchan Aruch 305:16 adds that one should make sure to hold it so that the leash doesn't hang within a [[tefach]] of the ground </ref> One should avoid walking an animal beyond the eruv with anything that does not benefit the animal itself. <ref> Shulchan Aruch 305:1 </ref> There is a dispute if this applies to a tag. <ref> Shulchan Aruch 305:17, Aruch Hashulchan 305:5 rules stringently even though nowadays a tag shows that the animal has an owner and should not be put to death because of the fear of rabies. Rav Shlomo Zalman Auerbach cited in Shemirat [[Shabbat]] Kehilchata 27, footnote 33 disagrees since these tags are worn for the benefit of the dog. </ref>
# One is permitted to move a pet to alleviate its suffering. <ref> Sh"t Yabea Omer 5:26, Chazon Ish 52:16. Although Magen Avraham 305:11 says that the laws of [[muktzeh]] aren't waived for tzaar baalei chayim, Eliya Rabba 305:18 disagrees. S"A Harav 305:26 says that one can be lenient if it will cause great loss. Mishna Brurah 305:70 quotes both opinions and concludes that one can surely make use of a non-Jew to move it in such a situation. see also Shemirat [[Shabbat]] Kehilchita 27:28 + 30 and footnote 98 </ref>
# It is forbidden to place something on an animal or remove it from an animal on [[Shabbat]], nor may one lean on an animal on [[Shabbat]]. <ref> 39 Melachot (vol 3, pg 301) based on S"A 305:8, 18 </ref>

==Trapping Animals on Shabbat==
# See the page on the melacha of [[Tzad]] ([[Trapping]]).
# One may kill an animal whose bite poses a danger to a person's life, such as a poisonous snake or yellow scorpion. <ref>Shulchan Aruch 316:10, Shemirat [[Shabbat]] KeHilchata 25:1</ref>

==Riding an Animal==
# It's forbidden to ride an animal on [[Shabbat]]. <ref> The Mishna in Betzah 36b writes that the Rabbinical Gezerot of [[Shabbat]] also apply to [[Yom Tov]] and includes on the list the prohibition of riding an animal on [[Shabbat]]. The Gemara explains that the logic of the Gezerah is that the Rabbis were concerned that a person riding an animal might come to pull a branch off a tree to use as a whip. Beit Yosef 305:18 quotes the Rosh in name of the Yerushalmi that says that riding an animal on [[Shabbat]] is forbidden because of [[Shevitat Behemto]]. Yalkut Yosef [[Shabbat]] vol. 2 page 108 codifies this as halacha </ref>
# One who mistakenly got onto an animal must come down because of [[Tzaar Baalei Chayim]]. <ref> Yalkut Yosef [[Shabbat]] vol. 2 pg. 108 </ref>

==Milking an Animal==
# It is forbidden to milk an animal on [[Shabbat]], as this is a violation of mifarek, which falls under the melacha of [[Dosh]]. <ref> Yalkut Yosef [[Shabbat]] vol. 2 pg. 110. see there for discussion if this is a torah violation or rabbinic. for more see [http://www.zomet.org.il/Eng/?CategoryID=252&ArticleID=127 Zomet Institute] </ref>
# It is permissible to tell a non-Jew to milk an animal for you on [[Shabbat]] because if you don't it will cause the animal pain, but the milk is considered [[muktzeh]] for the day. <ref> Yalkut Yosef vol 2. pg. 110, Sh"t Yabea Omer 9:30 </ref> If a non-Jew is not available one should let the milk go to waste so that the violation is only dirabanan which would be allowed to save the animal from the pain, and one should try to do it with a shinui. <ref> Yalkut Yosef [[Shabbat]] vol 2. pg. 111 </ref> This leniency to allow a Jew to do it, only applies if there are no baby animals who can milk the adults. <ref> Yalkut Yosef [[Shabbat]] vol. 2 pg. 112 </ref>

==Sources==
<References/>
[[Category:Shabbat]]

Animals on Shabbat

2014-03-19T22:49:29Z

IvduEsHashemB'Simcha: /* Killing Insects on Shabbat */

{{okay}}
[[Image:group-of-pets.jpg|300px|right]]
==Letting one's Animal Rest on Shabbat==
# Letting one's animal rest and not do the 39 Melachot on [[Shabbat]] is a Biblical commandment from the Pasuk לְמַעַן יָנוּחַ, שׁוֹרְךָ וַחֲמֹרֶךָ. The prohibition is called [[Shevitat Behemto]]. <ref> Shemot 23:12 is the source of [[Shevitat Behemto]]. Rambam [[Shabbat]] 20:1 brings it as halacha as does Yalkut Yosef [[Shabbat]] vol 1: pg. 33. </ref>
# One shouldn't take an animal out on [[Shabbat]] beyond the eruv with anything that doesn't benefit the animal. <ref> Shulchan Aruch 305:1. </ref> There is discussion if this applies to a tag. <ref> Shulchan Aruch 305:17 extends this to a tag. Aruch Hashulchan 305:5 rules stringently even though nowadays a tag shows that the animal has an owner and should not be put to death because of the fear of rabies. Rav Shlomo Zalman Auerbach cited in Shemirat [[Shabbat]] Kehilchata 27 footnote 33 disagrees since these tags are worn for the benefit of the dog. </ref>
# Renting out one's work animal (such as a horse, mule, or donkey) to a non-Jew for [[Shabbat]] is forbidden because the non-Jew may do work with it. <ref> S”A 246:3 </ref>
# It's permissible to give to a goy one's animal for [[Shabbat]] as long as one doesn't collect a rental fee. <ref> The dispute in the Rishonim is brought by the Bet Yosef 305:23:
* (a) The Hagahot Mordechai (kedushin) writes that it’s permissible to give a small animal to a goy because it’s not usually used for work implying that a large animal would be forbidden because it may do work. The Darkei Moshe writes that the difference is that a large animal would do work which is Deorittah and a small animal would only be traveling more than [[techum]] which is Derabbanan (or even if you hold it is Deorittah it’s still not the same Deorittah because it doesn’t get Sekilah).
* (b) The Kolbo (end of book) in name of Rav Hai Goan writes that one can’t give any animal to a goy because the goy might bring the animal past the [[techum]].
* (c) The Shibolei HaLeket quotes Rav Hai Goan who said that as long as you’re not renting it on [[Shabbat]] (which would clearly be forbidden as in S”A 246:3) and you don’t know that the goy is working it, it’s permitted. However if you see the goy doing work with it one should tell him not to work it.
* (d) S”A 305:23 rules like the Shibolei HaLeket in name of Rav Hai Goan permitting giving animals to a goy on [[Shabbat]].
* (e) Even though it's certainly forbidden to rent a animal to a non-Jew, concerning selling/giving one’s animal to a goy there’s a dispute in the Rishonim whether it’s permissible.
* (f) The reason given by many Achronim (brought by Mishna Brurah 205:78) to differentiate is that the goy is fearful to work the animal if he is only borrowing or perhaps just watching the animal. Therefore since one doesn’t want the goy to work the animal and one doesn’t know about it, it’s permissible. However, renting an animal over [[Shabbat]] is forbidden because the goy is free to use the animal as he likes and so he will work it to get his money’s worth.
* (g) The differentiation of the Gra 305:23 (see Beiur Halacha s.v. VeAf) is just like by Shevitat Avdo the slave is allowed to do work for himself as long as you don’t command him to do work. Therefore, renting one’s animal is forbidden because you’re getting benefit out of it. However, if one gives the animal to a goy, one doesn't get any benefit if the animal does work and so it’s like it was doing work for itself and is permissible. Beiur Halacha explains that if one sees the goy doing work with it one should protest because it looks like one is getting benefit from it.
* (h) One Nafka Minah is that of the Beiur Halacha, who explains that the language of S”A which is “if one sees the goy working the animal…” fits the explanation of the Gra precisely, however according to the other Achronim the language of one seeing the goy is inaccurate and the same would be true even if one didn’t see the goy but knew that such was true. </ref>
# It's even permissible to give the goy one's animal on [[Shabbat]] itself. <ref> Ba'er Heteiv 305:11 writes that implied from S”A is that it’s permissible to give or sell the animal to the goy even on [[Shabbat]] itself. However, the Sh”t Ram Alshaker 41 forbids giving it to a goy on [[Shabbat]]. </ref>
# The commandment applies to making an animal carry in a reshut harabbim and even in a karmelit for something that is categorized as a burden. <ref> Yalkut Yosef [[Shabbat]] vol. 1: pg. 526 </ref>
# Commanding one's animal to perform a melacha on [[Shabbat]] is forbidden because of [[Amirah LeNochri]]. <ref>The Or Letzion 1:23 proves from the Gemara [[Shabbat]] 19a that there exists a rabbinic prohibition of [[Amirah LeNochri]] for animals. He explains that there are two reasons that apply to regular [[Amirah LeNochri]]: 1) it appears as though the non-Jew is the agent of the Jew working on [[Shabbat]] and 2) one is not supposed to speak about weekday activities, such as melacha, on [[Shabbat]]. He says that even though the first reason doesn't apply to animals, the second one does.</ref>

==Feeding Animals on Shabbat==
# It is forbidden to feed an animal which doesn't live in your house and doesn't depend on you for food. For example, it is not proper to place wheat before birds on [[Shabbat]] Shirah. <ref>Kitzur S"A 87:18, Magen Avraham 583:5, Mishna Brurah 324:31, Mateh Efrayim 598:11. See Aruch Hashulchan O.C. 324:3 for a possible defense of this minhag, that we're thanking them for singing at Shirat Hayam. Magen Avraham says the same is true of the minhag to throw bread crumbs to the fish during Tashlich. Aruch Hashulchan 324:2 writes that one can feed an animal that is visibly hungry and cannot find food </ref> Otherwise, it is permissible to feed pets, such as by placing food in front of them or pouring fish food into a tank.<ref>Shulchan Aruch 324:11, [http://www.dailyhalacha.com/Display.asp?ClipDate=6/24/2008 Rabbi Eli Mansour]. Beiur Halacha adds that it is even permitted to feed someone else's pets. Yalkut Yosef 324:9, however, says that if the fish can survive without you feeding them, don't feed them.</ref> In either case, a dog may be fed. <ref> Mishna Brurah 324:31. </ref>
# One should not unnecessarily exert himself too much in the preparation of the food for an animal. For example, if the dog can eat the meat straight from the bone, one shouldn't cut it into smaller pieces even if he avoids a violation of [[tochen]]. <ref> Mishna Brurah 324:3 </ref>
# One may not carry food for an animal even on [[Yom Tov]] unless there is an eruv. <ref> Mishna Brurah 512:3 </ref>

==Killing Insects on Shabbat==
# It is forbidden to kill insects intentionally on [[Shabbat]], even if they rest on ones skin and may bite (as long as there is no real danger). One may gently remove such insects, but may not place them in a sink or water fountain where they may drown. <ref> Menuchat Ahavah 3:18:3. </ref> Although [[trapping]] insects is normally forbidden, stinging insects that can inflict substantial pain may be trapped by covering them with an empty cup. Also, if a mosquito is near a small child who may suffer a reaction from a bite it would be permitted. <ref> The 39 Melachot pg.872 </ref>

==Moving an Animal==
# Moving an animal is forbidden because of [[Muktzah]]. <ref> S"A 308:39, S"A Harav 308:78, the Gemara in [[Shabbos]] 128b states that animals are [[muktzeh]]. [[Maggid]] Mishneh on Rambam Hilchot [[Shabbat]] 25:25 says that since they have no use they are in the category of [[muktzeh]] machmat gufo. This is the explanation of the Beit Yosef OC 308: "kofin", and Mishna Brurah 308:146. Iggros Moshe OC 4:16 (see however Iggerot Moshe 5:22:21), R' Shlomo Zalman Auerbach (Shmiras [[Shabbos]] K'hilchasa 27 - see footnote 96), and R' Ovadia Yosef (Yabiah Omer 5:26) concur. Mishna Brurah 308:146 adds that this would be true even if not moving the animal would cause financial loss. </ref> Some poskim permit moving an animal that can be used to quiet a child such as a domesticated pet. <ref>Yalkut Yosef [[Shabbat]] vol. 2 pg. 383, Orchot [[Shabbat]] 19:124, Daat Torah 308:39, Kaf Hachaim 308:235, S"A Harav 308:78 are stringent even in this case. Tosafot [[Shabbat]] 45b "hacha", Mordechai [[Shabbat]] 316 and Hagahot Ashri on Rosh, [[Shabbat]] 3:21 all cite those who are lenient for this, but themselves are stringent. Rosh quoted in Maharach Or Zarua 82 is also stringent.
 However, Sh"t Halachot Ketanot 45 is lenient and Sh"t Merosh Tzurim 38:6 quotes that Rav Mordechai Eliyahu was lenient as well as the opinion of Rav Aharon Lichtenstein that one shouldn't admonish those who are lenient though proper conduct would be to be stringent. Shulchan Shlomo vol. 2, 308:74 is also lenient . see also Iggerot Moshe 5:22:21</ref> Touching however, is permitted as with all other [[muktzeh]]. <ref> Yalkut Yosef [[Shabbat]] vol. 2 pg. 383 </ref>
# According to some poskim, if the animal is in a cage or tank, then the whole cage or tank becomes [[muktzeh]] as a base for the [[muktzeh]] animals themselves. <ref> [http://www.dailyhalacha.com/Display.asp?ClipDate=6/24/2008 Rabbi Eli Mansour] </ref> Others disagree. <ref> Shemirat [[Shabbat]] kihilchatah 18:footnote 62, 27:footnote 96 </ref>
# A blind person who uses a dog to help him walk my do so on [[Shabbat]] even with a leash because he doesn't carry the dog. <ref> Yalkut Yosef vol. 2 pg. 384 </ref>
# Someone who has a dog as a pet and needs to walk it daily, may do so on [[Shabbat]], but he shouldn't lift it. If one is going in a reshut harabim one must be careful that he doesn't let the leash hang by more than a [[tefach]] from his hand. <ref> Shulchan Aruch 305:16, Yalkut Yosef [[Shabbat]] vol. 2 pg. 385. Shulchan Aruch 305:16 adds that one should make sure to hold it so that the leash doesn't hang within a [[tefach]] of the ground </ref> One should avoid walking an animal beyond the eruv with anything that does not benefit the animal itself. <ref> Shulchan Aruch 305:1 </ref> There is a dispute if this applies to a tag. <ref> Shulchan Aruch 305:17, Aruch Hashulchan 305:5 rules stringently even though nowadays a tag shows that the animal has an owner and should not be put to death because of the fear of rabies. Rav Shlomo Zalman Auerbach cited in Shemirat [[Shabbat]] Kehilchata 27, footnote 33 disagrees since these tags are worn for the benefit of the dog. </ref>
# One is permitted to move a pet to alleviate its suffering. <ref> Sh"t Yabea Omer 5:26, Chazon Ish 52:16. Although Magen Avraham 305:11 says that the laws of [[muktzeh]] aren't waived for tzaar baalei chayim, Eliya Rabba 305:18 disagrees. S"A Harav 305:26 says that one can be lenient if it will cause great loss. Mishna Brurah 305:70 quotes both opinions and concludes that one can surely make use of a non-Jew to move it in such a situation. see also Shemirat [[Shabbat]] Kehilchita 27:28 + 30 and footnote 98 </ref>
# It is forbidden to place something on an animal or remove it from an animal on [[Shabbat]], nor may one lean on an animal on [[Shabbat]]. <ref> 39 Melachot (vol 3, pg 301) based on S"A 305:8, 18 </ref>

==Trapping Animals on Shabbat==
# See the page on the melacha of [[Tzad]] ([[Trapping]]).
# One may kill an animal whose bite poses a danger to a person's life, such as a poisonous snake or yellow scorpion. <ref>Shulchan Aruch 316:10, Shemirat [[Shabbat]] KeHilchata 25:1</ref>

==Riding an Animal==
# It's forbidden to ride an animal on [[Shabbat]]. <ref> The Mishna in Betzah 36b writes that the Rabbinical Gezerot of [[Shabbat]] also apply to [[Yom Tov]] and includes on the list the prohibition of riding an animal on [[Shabbat]]. The Gemara explains that the logic of the Gezerah is that the Rabbis were concerned that a person riding an animal might come to pull a branch off a tree to use as a whip. Beit Yosef 305:18 quotes the Rosh in name of the Yerushalmi that says that riding an animal on [[Shabbat]] is forbidden because of [[Shevitat Behemto]]. Yalkut Yosef [[Shabbat]] vol. 2 page 108 codifies this as halacha </ref>
# One who mistakenly got onto an animal must come down because of [[Tzaar Baalei Chayim]]. <ref> Yalkut Yosef [[Shabbat]] vol. 2 pg. 108 </ref>

==Milking an Animal==
# It is forbidden to milk an animal on [[Shabbat]], as this is a violation of mifarek, which falls under the melacha of [[Dosh]]. <ref> Yalkut Yosef [[Shabbat]] vol. 2 pg. 110. see there for discussion if this is a torah violation or rabbinic. for more see [http://www.zomet.org.il/Eng/?CategoryID=252&ArticleID=127 Zomet Institute] </ref>
# It is permissible to tell a non-Jew to milk an animal for you on [[Shabbat]] because if you don't it will cause the animal pain, but the milk is considered [[muktzeh]] for the day. <ref> Yalkut Yosef vol 2. pg. 110, Sh"t Yabea Omer 9:30 </ref> If a non-Jew is not available one should let the milk go to waste so that the violation is only dirabanan which would be allowed to save the animal from the pain, and one should try to do it with a shinui. <ref> Yalkut Yosef [[Shabbat]] vol 2. pg. 111 </ref> This leniency to allow a Jew to do it, only applies if there are no baby animals who can milk the adults. <ref> Yalkut Yosef [[Shabbat]] vol. 2 pg. 112 </ref>

==Sources==
<References/>
[[Category:Shabbat]]

Me'amer

2014-03-19T22:42:06Z

IvduEsHashemB'Simcha: added intro

{{Okay}}
[[Me'amer]] is the prohibition of gathering on [[Shabbat]].
==Biblical prohibition==
# It is biblically forbidden to gather two fruits which lie under the tree on which they grew. <Ref> Hilchot [[Shabbos]] (Rabbi Shimon Eider, vol 1, pg 82), 39 Melachos (Rabbi Ribiat, vol 2, pg 305)</ref>
# The biblical prohibition of Me’amer applies to fruits, vegetables, grass, twigs, and the like. <Ref>Mishna Brurah 340:37 explains that the biblical prohibition only applies to fruits, vegetables, grass, twigs, and other items that ground from the ground. </ref>
# Consolidating things which grew from the ground (such as dates) into one mass is also biblically forbidden because of Me’amer even when done indoors. <Ref>S”A 340:10 writes that pressing dates into a mass or stringing figs together is a [[Toldah]] of Me’amer and is forbidden. 39 Melachos (Rabbi Ribiat, vol 2, pg 305, 9) explains that this applies equally to consolidating anything which grew from the ground even when done indoors. See also Mishna Brurah 340:38 who says that consolidating dates indoors is also forbidden. </ref>
==Things which grow from the ground==
===In the place where they originated===
# Fruits, (leaves, or twigs) which fell from a tree (even if it fell from before [[Shabbat]]) and remained under the tree may not be collected. <Ref>Mishna Brurah 340:37 writes that collecting fruit from the place where they grew is biblically prohibited. Shemirat [[Shabbat]] KeHilchata (chap 26, note 87) is in doubt whether it is considered in the place where it grew if the fruit fell off the tree and rolled on the ground, (however, if it was picked up, moved, and then dropped, certainly it’s not in the place where it grew). </ref>
# Raking leaves for a constructive purpose is biblically forbidden and raking leaves just in order to remove them is forbidden rabbinically. <Ref>39 Melachos (Rabbi Ribiat, vol 2, pg 307) </ref>
# Sweeping sawdust for discard is rabbinically forbidden. <Ref>39 Melachos (Rabbi Ribiat, vol 2, pg 307) </ref>
===Not in the place where they originated===
# If the fruit aren’t in the place where they grew (they were moved) and are scattered in a field they may not be gathered and put in a basket; however, one may collect a few and eat them. However, if the fruits fell in one area one may gather them into a basket unless they fell among sand or dirt. <Ref> Mishna Brurah 340:27 explains that collecting fruit not in the place where they grew is not Me’amer. Nonetheless, he concludes with a reference to S”A 335:5. S”A 335:5 writes that if fruit was scattered here and there throughout a field it is forbidden to gather them into a basket but one may gather them a little at a time to eat them, however, if they fell in one spot one may put them in a basket unless they fell among sand or dirt. Mishna Brurah 335:17 explains that the prohibition in this case is not Me’amer (because the fruit didn’t grow in the courtyard) but still there’s a prohibition of [[Uvda DeChol]] (a weekday activity that involves excessive effort) which only applies if they are scattered or amongst sand or dirt. [Therefore, Shemirat [[Shabbat]] KeHilchata 26:24 rules one may not collect fruit, leaves, or twigs in the place where they grew, however, if they were scattered in the field one may not collect them but can be collected a little at a time in order to be eaten. However, if they are in one place one may collect them unless they are mixed with sand for leaves one may only take one at a time in order to eat.] </ref>
# If fruits or nuts fell and scattered in the house, according to some authorities, it is permissible to collect the scattered fruit, however, according to others, it is forbidden to gather the fruit, but if it impairs proper Kavod [[Shabbat]] or not respectful for guests one may sweep it into a pile and then pick them up and if that’s not possible one may even gather them into the fruit drawer (of the refrigerator) or a bag. <Ref>
*Those who are lenient: 39 Melachos (Rabbi Ribiat, vol 2, pg 312), Hilchos [[Shabbos]] (Rabbi Eider, vol 1, pg 85, Me’amer note 41), Nishmat [[Shabbat]] (335:145), and Or Letzion (vol 2, 43:7) agree that there’s no concern of [[Uvda DeChol]] with fruit that scattered in the house. 39 Melachos (Rabbi Ribiat, vol 2, pg 312) says that the same is true of nuts that fell and scattered. [Chut Sheni (vol 2, pg 51) on the one hand writes that there’s no [[Uvda DeChol]] when doing something that has no resemblance of a Melacha such as collecting toys made from something that grows from the ground (such as wood), however, he forbids collecting fruit scattered in the house or nuts scattered in the Shul.]
* Those who are strict: Chaye Adam ([[Shabbat]], 13:1), Kitzur S”A 80:10, Brit Olam (Me’amer #7, pg 32), Ayil Meshulash Me’amer (Siman 7, pg 173), Menuchat Ahava (vol 2, 5:6), Orchot [[Shabbat]] (18:85, pg 509) and Sh”t Shevet HaKehati 2:148 agree that there is [[Uvda DeChol]] even if the fruit was scattered in the house. See also Eliyah Rabba (end of 335) who seems to agree. [Yalkut Yosef ([[Shabbat]], vol 5, pg 2) quotes the dispute between the Az Nidbaru and Or Letzion and leaves it unresolved.] Kitzur S"A writes that certainly if the fruit isn't scattered, (but in a pile, ) in the house there's no prohibition in collecting the fruit.
* [What is the opinion of the Mishna Brurah? S”A 340:9 rules that it’s forbidden to collect salt in the area of an evaporated salt deposit and the same is true for [[gathering]] anything in the place where it grew. The Mishna Brurah 340:37 points out that it’s permissible in terms of Me’amer to gather things in a place other than where they grew, for example it’s permissible to collect fruit which was scattered in the house. ]
* [However, upon analysis the Mishna Brurah concludes his above statement with a reference to S”A 335:5. S”A 335:5 writes that if fruit was scattered here and there throughout a field it is forbidden to gather them into a basket but one may gather them a little at a time to eat them, however, if they fell in one spot one may put them in a basket unless they fell among sand or dirt. Mishna Brurah 335:17 explains that the prohibition in this case is not Me’amer (because the fruit didn’t grow in the courtyard) but still there’s a prohibition of [[Uvda DeChol]] (a weekday activity that involves excessive effort) which only applies if they are scattered or amongst sand or dirt.]
* [Based on this reference of the Mishna Brurah, Sh”t Az Nidabru 14:17 argues that the prohibition of [[Uvda DeChol]] (a weekday activity that involves excessive effort) would apply equally if fruit were scattered in a field or a house. However, 39 Melachos (Rabbi Ribiat, Me’amer, note 35) understands the Mishna Brurah to mean that there’s no prohibition at all collecting fruit in the house.]
* Are there are permissible ways of [[gathering]] the fruit? The Beiur Halacha (335:5 s.v. Echad) writes that according to the Bet Yosef it’s only forbidden to collect into a basket or field utensil, but it would be permissible to gather fruit into a pile, however the Gra argues that it’s only permissible to collect the fruit one at a time in order to eat it. Therefore, even though Ayil Meshulash (Siman 7, pg 174) held that it was [[Uvda DeChol]] to collect fruit scattered in a house, nonetheless, he concludes that in cases of need such as where having scattered fruit impairs Kavod [[Shabbat]] or isn’t presentable in front of guest one may collect the fruit in a pile, fruit drawer, or bag. Similarly, Orchot [[Shabbat]] (18:85, pg 509) holds that there’s an issue of [[Uvda DeChol]] [[gathering]] fruit even inside the house but permits sweeping them into a pile (and gives no explanation why the latter is permissible).
* Shemirat [[Shabbat]] KeHilchata 26:24 writes that fruit which scattered in the house may be swept together and then picked up. It’s possible that he agrees with those who are lenient or that he holds that even if it’s an issue one may be lenient when [[gathering]] them in a pile and not a basket. </ref>
# Fruits scattered on a table one be collected. <Ref>Ayil Meshulash (Siman 7, pg 175), Halachos of [[Shabbos]] (Rabbi Shimon Eider, vol 1, pg 85) </ref>
# Pearls of a necklace fell and scattered over a large area, if the pearls are natural, according to Ashkenazim, it’s forbidden to collect the pearls on [[Shabbat]], however, if they fell in one place it’s permitted. On the other hand, according to Sephardim, it is permitted to collect the pearls. <Ref>Shemirat [[Shabbat]] KeHilchata 16:22 compares the case of pearls which fell and scattered to fruits that fell and scattered in a courtyard where they don’t grow (S”A 335:5) that there is an issue of [[Uvda DeChol]] unless they all fell in one place. Yalkut Yosef ([[Shabbat]], vol 5, pg 6) permits collecting the pearls because it’s not the place where they grew. </ref>
# It is forbidden to string together diamonds or natural gems. <ref>39 Melachos (Rabbi Ribiat, vol 2, pg 308) explains that there is a prohibition of Me’amer in consolidating diamonds or natural gems because they occur naturally on earth, he also mentions that it may violate Makeh BePatish. Yalkut Yosef ([[Shabbat]], vol 5, pg 6) agrees.</ref>
# It is forbidden to make a bouquet of flowers on [[Shabbat]]. <ref>39 Melachos (Rabbi Ribiat, vol 2, pg 313, note 42) explains that [[gathering]] flowers for a useful purpose such as a bouquet is an issue of Me’amer (as well as Makeh BePatish), however, he notes Igrot Moshe 4:73 who is uncertain that it involves Me’amer but would agree that it involves Metaken. </ref>

==Things which do not grow from the ground==
===In the place were they originated===
# It is rabbinically prohibited to collect shells off the beach. <Ref> S”A 340:9 rules that [[gathering]] salt in a salt deposit is forbidden rabbinically because it looks like [[gathering]] things which grew from the ground. Mishna Brurah 340:36 explains that it’s not biblically prohibited because salt doesn’t grow from the ground. Similarly, Shemirat [[Shabbat]] KeHilchata 16:39 forbids collecting shells off the beach. </ref>
===Not in the place where they originated===
# It’s permissible to collect toys scattered across the floor or siddurim scattered around a shul. However, according to Sephardim it’s preferable not to pick up the toys by hand but rather to sweep them into the toy box. <Ref>Ayil Meshulash (Siman 7, pg 174) explains that there’s no prohibition of Me’amer nor [[Uvda DeChol]] collecting siddur in a shul or toys on the floor. Halachos of [[Shabbos]] (Rabbi Eider, vol 1, pg 85) and Practical Halachos of [[Shabbos]] (pg 25) agree. Yalkut Yosef ([[Shabbat]], vol 2, pg 391) agrees that it doesn’t involve Me’amer but holds that it’s preferable not to touch the toys by hand because of [[Muktzeh]]. </ref>
# It is permitted to collect silverware scattered on a table. <Ref>39 Melachos (Rabbi Ribiat, vol 2, pg 307) </ref>
# The minhag to throw candies or nuts in shul for the aliyah of a groom (or the like) and the children collect the candies is not prohibited because of Me’amer. <Ref>Yalkut Yosef ([[Shabbat]], vol 5, pg 7), Rav Mordechai Eliyahu's comment on Kitzur S"A 80:10. Menuchat Ahava (vol 2, 5:6) extends it even to nuts. [http://www.dailyhalacha.com/displayRead.asp?readID=2276 Rabbi Mansour] on Dailyhalacha.com agrees. </ref>
==Sources==
<references/>
[[Category:Shabbat]]

User talk:IvduEsHashemB'Simcha

2014-03-19T01:36:09Z

IvduEsHashemB'Simcha: Created page with " <big>I'm proud to help such a great website!</big>"

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Hotzaah

2014-03-19T01:32:31Z

IvduEsHashemB'Simcha:

{{Okay}}
One of the 39 Melachot which one is prohibited to do on [[Shabbat]] is [[Hotzah]], [[carrying]] from one domain to another. In general, one may not carry from a public domain to a private one, or visa versa. Additionally, one may not carry 4 [[amot]] in a public domain. The definition of these domains and the exceptions under which a person may carry are described below. For a broader perspective about [[carrying on Shabbat]] and the modern Eruv, see our [[Introduction to the Modern Eruv]].

==Definition of the 4 domains==
# There are 4 categories of domains on [[Shabbat]]: the Reshut HaRabim (public domain), Reshut HaYachid (private domain), intermediate area (Karmelit), and exempt area (Makom Patur).<ref>S"A 345:1, Kitzur S"A 81:1</ref>
# A Reshut HaYachid is defined as an area of at least 4 [[Tefachim]] by 4 [[Tefachim]] surrounded by walls of at least 10 [[Tefachim]]. This includes a pit which is 4x4 [[Tefachim]] with walls of 10 [[Tefachim]].<ref>Kitzur S"A 81:2</ref>
# A Reshut HaRabim is defined as a street which is 16 [[amot]] wide. Some say that if there's not 600,000 people passing through it daily it's not a Reshut HaRabim. <ref>Kitzur S"A 81:3</ref>
# A Karmelit is defined as an area of 4 Techaim by 4 [[Tefachim]] with walls which are less than 10 [[Tefachim]] in height. It also includes areas where the public doesn't walk and doesn't have proper fencing such as fields, or rivers which are 10 [[Tefachim]] deep.<ref>Kitzur S"A 81:4</ref>
# A Makom Patur is a place which is less than 4 [[Tefachim]] by 4 [[Tefachim]] but is of at least 3 [[Tefachim]] in height. They are only a Makom Patur when placed in a Reshut HaRabim, but in a Karmelit they are considered like a Karmelit. <ref>Kitzur S"A 81:5</ref>

==Where is it forbidden to carry?==
# It is forbidden to carry, pass, or throw an object in a Reshut HaRabim or Karmelit. <ref>Kitzur S"A 82:1</ref>
# It is forbidden to carry from Reshut HaYachid to Reshut HaRabim or a Karmelit, from a Reshut HaRabim or Karmelit to a Reshut HaYachid, from Reshut HaRabim to a Karmelit, or from a Karmelit to a Reshut HaRabim. It is permissible to carry from a Makom Patur to a Reshut HaYchid, Reshut HaRabim, or Karmelit and from these areas to a Makom Patur as long as one doesn't carry 4 [[amot]] in a Reshut HaRabim or Karmelit.<ref>Kitzur S"A 82:2</ref>
# Because there are a lot of detailed and complicated halachot in defining these 4 domains, in a city where there's no Eruv, someone who isn't an expert shouldn't carry into another domain unless one knows for certain that it's permissible.<ref>Kitzur S"A 82:2</ref>
# It is permitted to carry from a private or public domain to an exempt area or from an exempt area to a private or public domain. However, one may not carry from a private domain to a public domain through an exempt area or visa versa. Similarly, one may not stand in an exempt area and transfer an item from a private domain to a public domain via the exempt area or visa versa. <ref>S"A 346:1</ref>
# There is a dispute whether it is permitted to stand in an exempt area and transfer an item from a private domain to a Karmelit or visa versa. Similarly, there is a dispute whether it is permitted to carry from a private domain to a Karmelit or Karmelit to a private domain via an exempt area. Many poskim write that one should be strict about this case. <ref>S"A 346:1 quotes two opinions on the matter. Birkei Yosef 346:1 explains that S"A rules like the lenient opinion. The Rama 372:6 is strict on the matter. Kaf Hachaim 346:17 writes that one should be strict in order to satisfy both opinions quoted in Shulchan Aruch, but that if the item was placed down in the exempt area before being transferred there is room to be lenient. </ref>

==Defining the act of carrying==
# Picking up an object is called Akirah and putting it down is called Hanacha. Both of these actions are forbidden. Therefore, one may not give an object to a non-Jew who will carry from a Reshut HaYachid to a Reshut HaRabim or Karmelit because in that case the Jew will have done the Akirah, rather the non-Jew should pick up the object himself. Similarly, if a non-Jew brings something from one domain to another, the Jew shouldn't take it from his hand because if he did the Jew will have violated Hanacha, rather the non-Jew should put it down.<ref>Kitzur S"A 82:3</ref>
# It is forbidden to bring something into the public domain if it isn't a clothing or jewelry. Even within the category of jewelry certain things are rabbinically forbidden to wear in the public domain, however, the minhag is to be lenient for all jewelry, yet a Yarei Shamayim should be strict upon himself. <Ref>Kitzur S"A 84:1-2</ref>
# If it is normal to wear two pairs of clothing, one on top of the other even during the week, then one may wear one pair of clothes on top of another on [[Shabbat]] in the public domain even if one doesn't need it but is bringing it for one's friend or the like. <reF>Kitzur S"A 84:12</ref>
# If it is raining, one may wearing a coat in order to protect oneself from rain since the coat is worn as a regular clothing. However, it is forbidden to carry a clothing on top of one's hat in order to protect the hat from rain because it isn't considered wearing the clothing in a regular way. <ref>S"A 301:14, Kitzur S"A 84:4, Mishna Brurah 301:52-3 </ref>
# It is permitted to wear a [[Talit]] in the public domain on [[Shabbat]] as long as one wears it regularly; however, one may not put it around one's neck in a place where it is abnormal to wear it that way.<ref>Kitzur S"A 84:16</ref>

==Carrying a child==
# It is forbidden to carry a baby or child even if he is able to walk even in a Karmalit. However, one shouldn't tell people who do this because certainly they will not listen and its better that they do so unintentionally rather than violate [[Shabbat]] intentionally. <ref>Mishna Brurah 308:154, Kitzur S"A 82:10</ref>

==What is considered a garment?==
{{SectionLacking}}
# Plastic bags worn over one's shoes are not considered garments and should not be worn outside of an Eruv. <ref> Rav Simcha Bunim Cohen (The [[Shabbos]] Home, v. 1, p. 121) in the name of Rav Moshe Feinstein </ref>

==Wearing a watch==
# It is permitted to wear a watch which a person wouldn't remove if it stopped working, such as a gold watch, because then the watch is considered a jewelry. However, if one is not in an eruv, a person shouldn't wear a regular watch which a person would remove from their hand if it stopped working, but those who are lenient have what to rely on.<ref>Shemirat [[Shabbat]] KeHilchata 18:27</ref>
# One may not go out of an eruv with a pocket watch on [[Shabbat]]. <ref>Kitzur S"A 84:2, Shemirat [[Shabbat]] KeHilchata 18:28</ref>

==Glasses==
# A person who regularly wears glasses may wear them in a public domain on [[Shabbat]]. He must wear them on his nose, and may not carry them in his pocket or wear them on his forehead or around his neck. <Ref> Yalkut Yosef 301:31 and Shemirat [[Shabbat]] KeHilchata 18:16. Rav Mordechai Eliyahu (comments on Kitzur S"A 84:6) writes that one may wear glasses in the public domain, however, one who usually takes them off in the street shouldn't go out with them without an eruv. </ref>
# A person who does not regularly wear glasses but wears, for example, reading glasses for reading only and otherwise carries them in his pocket, may not wear the reading glasses in a public domain. <Ref>Yalkut Yosef 301:32, Shemirat [[Shabbat]] KeHilchata 18:17. </ref>Bifocals which may be worn for both reading and regular use may be worn in a public domain on [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 17 </ref>
# Someone who attaches a string worn around his neck to his glasses may wear the glasses with the string attached in a public domain on [[Shabbat]], as long as he wears the glasses on his nose and not around his neck or on his forehead. <Ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 16 </ref>
# Contact lenses may be worn in a public domain on [[Shabbat]] by someone who regularly wears them. However, a person who has not yet adjusted to contact lenses may not wear them in a public domain on [[shabbat]], lest he take them out and carry them in his hand. <Ref>Yalkut Yosef siman 301 seif 33, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 17 </ref>
# Photocromatic lenses, i.e. lenses that change from clear to dark in sunlight, may be worn on [[Shabbat]] as long as they are worn for regular use. <Ref>Yalkut Yosef siman 301 seif 34, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref>
# According to some, sunglasses worn only to protect one's eyes from the sun's rays may be worn in a public domain on [[Shabbat]].<ref> Halichot Olam Chelek 4: pg. 283 </ref> Others are strict <ref>Yalkut Yosef siman 301 seif 35, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref> This includes sunglasses worn over regular glasses. <Ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref> Those who are lenient have what to rely on, especially in a place with an eruv. <Ref>Yalkut Yosef siman 301 seif 35. </ref>
# Sunglasses that are worn at all times for eyesight problems are considered like regular glasses, and may be worn in a public domain on [[Shabbat]]. <ref>Yalkut Yosef siman 301 seif 34, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref>
# Sunglasses that are connected by a hinge to a regular pair of glasses that are regularly worn may be worn in a public domain on [[Shabbat]] as long as the person doesn't remove the sunglasses totally when in the shade, rather flips up the sunglasses while they are still attached. It is best to stringent, however. <Ref>Yalkut Yosef siman 301 seif 36, shmirat [[shabbat]] perek 18 halacha 18 </ref>
# Sunglasses worn on doctor's orders and are not removed even when one is in his house are judged like regular glasses, and may be worn in a public domain on [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref>

==A hearing-aid==
# A person who is hard of hearing may wear a hearing-aid on [[Shabbat]], even in a public domain without an eruv. One need not be concerned with considerations of electricity or [[carrying]] as long as the hearing-aid is securely in his ear, and he turned it on before [[Shabbat]] and leaves it on until after [[Shabbat]]. <ref>Shemirat [[Shabbat]] Kehilchata (perek 18 halacha 14), Yalkut Yosef (siman 328 seif 328 and siman 301 seif 38). See footnote 39 there where he quotes Hacham Ovadiah, Rav Shlomoh Zalman Auerbach, Rav Henkin, and the Tzitz Eliezer who ruled leniently as well. </ref>

==Sources==
<references/>
[[Category:Shabbat]]

Hotzaah

2014-03-19T01:30:09Z

IvduEsHashemB'Simcha:

{{Okay}}
One of the 39 Melachot which one is prohibited to do on [[Shabbat]] is Hotzah, [[carrying]] from one domain to another. In general, one may not carry from a public domain to a private one, or visa versa. Additionally, one may not carry 4 [[amot]] in a public domain. The definition of these domains and the exceptions under which a person may carry are described below. For a broader perspective about [[carrying on Shabbat]] and the modern Eruv, see our [[Introduction to the Modern Eruv]].

==Definition of the 4 domains==
# There are 4 categories of domains on [[Shabbat]]: the Reshut HaRabim (public domain), Reshut HaYachid (private domain), intermediate area (Karmelit), and exempt area (Makom Patur).<ref>S"A 345:1, Kitzur S"A 81:1</ref>
# A Reshut HaYachid is defined as an area of at least 4 [[Tefachim]] by 4 [[Tefachim]] surrounded by walls of at least 10 [[Tefachim]]. This includes a pit which is 4x4 [[Tefachim]] with walls of 10 [[Tefachim]].<ref>Kitzur S"A 81:2</ref>
# A Reshut HaRabim is defined as a street which is 16 [[amot]] wide. Some say that if there's not 600,000 people passing through it daily it's not a Reshut HaRabim. <ref>Kitzur S"A 81:3</ref>
# A Karmelit is defined as an area of 4 Techaim by 4 [[Tefachim]] with walls which are less than 10 [[Tefachim]] in height. It also includes areas where the public doesn't walk and doesn't have proper fencing such as fields, or rivers which are 10 [[Tefachim]] deep.<ref>Kitzur S"A 81:4</ref>
# A Makom Patur is a place which is less than 4 [[Tefachim]] by 4 [[Tefachim]] but is of at least 3 [[Tefachim]] in height. They are only a Makom Patur when placed in a Reshut HaRabim, but in a Karmelit they are considered like a Karmelit. <ref>Kitzur S"A 81:5</ref>

==Where is it forbidden to carry?==
# It is forbidden to carry, pass, or throw an object in a Reshut HaRabim or Karmelit. <ref>Kitzur S"A 82:1</ref>
# It is forbidden to carry from Reshut HaYachid to Reshut HaRabim or a Karmelit, from a Reshut HaRabim or Karmelit to a Reshut HaYachid, from Reshut HaRabim to a Karmelit, or from a Karmelit to a Reshut HaRabim. It is permissible to carry from a Makom Patur to a Reshut HaYchid, Reshut HaRabim, or Karmelit and from these areas to a Makom Patur as long as one doesn't carry 4 [[amot]] in a Reshut HaRabim or Karmelit.<ref>Kitzur S"A 82:2</ref>
# Because there are a lot of detailed and complicated halachot in defining these 4 domains, in a city where there's no Eruv, someone who isn't an expert shouldn't carry into another domain unless one knows for certain that it's permissible.<ref>Kitzur S"A 82:2</ref>
# It is permitted to carry from a private or public domain to an exempt area or from an exempt area to a private or public domain. However, one may not carry from a private domain to a public domain through an exempt area or visa versa. Similarly, one may not stand in an exempt area and transfer an item from a private domain to a public domain via the exempt area or visa versa. <ref>S"A 346:1</ref>
# There is a dispute whether it is permitted to stand in an exempt area and transfer an item from a private domain to a Karmelit or visa versa. Similarly, there is a dispute whether it is permitted to carry from a private domain to a Karmelit or Karmelit to a private domain via an exempt area. Many poskim write that one should be strict about this case. <ref>S"A 346:1 quotes two opinions on the matter. Birkei Yosef 346:1 explains that S"A rules like the lenient opinion. The Rama 372:6 is strict on the matter. Kaf Hachaim 346:17 writes that one should be strict in order to satisfy both opinions quoted in Shulchan Aruch, but that if the item was placed down in the exempt area before being transferred there is room to be lenient. </ref>

==Defining the act of carrying==
# Picking up an object is called Akirah and putting it down is called Hanacha. Both of these actions are forbidden. Therefore, one may not give an object to a non-Jew who will carry from a Reshut HaYachid to a Reshut HaRabim or Karmelit because in that case the Jew will have done the Akirah, rather the non-Jew should pick up the object himself. Similarly, if a non-Jew brings something from one domain to another, the Jew shouldn't take it from his hand because if he did the Jew will have violated Hanacha, rather the non-Jew should put it down.<ref>Kitzur S"A 82:3</ref>
# It is forbidden to bring something into the public domain if it isn't a clothing or jewelry. Even within the category of jewelry certain things are rabbinically forbidden to wear in the public domain, however, the minhag is to be lenient for all jewelry, yet a Yarei Shamayim should be strict upon himself. <Ref>Kitzur S"A 84:1-2</ref>
# If it is normal to wear two pairs of clothing, one on top of the other even during the week, then one may wear one pair of clothes on top of another on [[Shabbat]] in the public domain even if one doesn't need it but is bringing it for one's friend or the like. <reF>Kitzur S"A 84:12</ref>
# If it is raining, one may wearing a coat in order to protect oneself from rain since the coat is worn as a regular clothing. However, it is forbidden to carry a clothing on top of one's hat in order to protect the hat from rain because it isn't considered wearing the clothing in a regular way. <ref>S"A 301:14, Kitzur S"A 84:4, Mishna Brurah 301:52-3 </ref>
# It is permitted to wear a [[Talit]] in the public domain on [[Shabbat]] as long as one wears it regularly; however, one may not put it around one's neck in a place where it is abnormal to wear it that way.<ref>Kitzur S"A 84:16</ref>

==Carrying a child==
# It is forbidden to carry a baby or child even if he is able to walk even in a Karmalit. However, one shouldn't tell people who do this because certainly they will not listen and its better that they do so unintentionally rather than violate [[Shabbat]] intentionally. <ref>Mishna Brurah 308:154, Kitzur S"A 82:10</ref>

==What is considered a garment?==
{{SectionLacking}}
# Plastic bags worn over one's shoes are not considered garments and should not be worn outside of an Eruv. <ref> Rav Simcha Bunim Cohen (The [[Shabbos]] Home, v. 1, p. 121) in the name of Rav Moshe Feinstein </ref>

==Wearing a watch==
# It is permitted to wear a watch which a person wouldn't remove if it stopped working, such as a gold watch, because then the watch is considered a jewelry. However, if one is not in an eruv, a person shouldn't wear a regular watch which a person would remove from their hand if it stopped working, but those who are lenient have what to rely on.<ref>Shemirat [[Shabbat]] KeHilchata 18:27</ref>
# One may not go out of an eruv with a pocket watch on [[Shabbat]]. <ref>Kitzur S"A 84:2, Shemirat [[Shabbat]] KeHilchata 18:28</ref>

==Glasses==
# A person who regularly wears glasses may wear them in a public domain on [[Shabbat]]. He must wear them on his nose, and may not carry them in his pocket or wear them on his forehead or around his neck. <Ref> Yalkut Yosef 301:31 and Shemirat [[Shabbat]] KeHilchata 18:16. Rav Mordechai Eliyahu (comments on Kitzur S"A 84:6) writes that one may wear glasses in the public domain, however, one who usually takes them off in the street shouldn't go out with them without an eruv. </ref>
# A person who does not regularly wear glasses but wears, for example, reading glasses for reading only and otherwise carries them in his pocket, may not wear the reading glasses in a public domain. <Ref>Yalkut Yosef 301:32, Shemirat [[Shabbat]] KeHilchata 18:17. </ref>Bifocals which may be worn for both reading and regular use may be worn in a public domain on [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 17 </ref>
# Someone who attaches a string worn around his neck to his glasses may wear the glasses with the string attached in a public domain on [[Shabbat]], as long as he wears the glasses on his nose and not around his neck or on his forehead. <Ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 16 </ref>
# Contact lenses may be worn in a public domain on [[Shabbat]] by someone who regularly wears them. However, a person who has not yet adjusted to contact lenses may not wear them in a public domain on [[shabbat]], lest he take them out and carry them in his hand. <Ref>Yalkut Yosef siman 301 seif 33, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 17 </ref>
# Photocromatic lenses, i.e. lenses that change from clear to dark in sunlight, may be worn on [[Shabbat]] as long as they are worn for regular use. <Ref>Yalkut Yosef siman 301 seif 34, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref>
# According to some, sunglasses worn only to protect one's eyes from the sun's rays may be worn in a public domain on [[Shabbat]].<ref> Halichot Olam Chelek 4: pg. 283 </ref> Others are strict <ref>Yalkut Yosef siman 301 seif 35, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref> This includes sunglasses worn over regular glasses. <Ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref> Those who are lenient have what to rely on, especially in a place with an eruv. <Ref>Yalkut Yosef siman 301 seif 35. </ref>
# Sunglasses that are worn at all times for eyesight problems are considered like regular glasses, and may be worn in a public domain on [[Shabbat]]. <ref>Yalkut Yosef siman 301 seif 34, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref>
# Sunglasses that are connected by a hinge to a regular pair of glasses that are regularly worn may be worn in a public domain on [[Shabbat]] as long as the person doesn't remove the sunglasses totally when in the shade, rather flips up the sunglasses while they are still attached. It is best to stringent, however. <Ref>Yalkut Yosef siman 301 seif 36, shmirat [[shabbat]] perek 18 halacha 18 </ref>
# Sunglasses worn on doctor's orders and are not removed even when one is in his house are judged like regular glasses, and may be worn in a public domain on [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref>

==A hearing-aid==
# A person who is hard of hearing may wear a hearing-aid on [[Shabbat]], even in a public domain without an eruv. One need not be concerned with considerations of electricity or [[carrying]] as long as the hearing-aid is securely in his ear, and he turned it on before [[Shabbat]] and leaves it on until after [[Shabbat]]. <ref>Shemirat [[Shabbat]] Kehilchata (perek 18 halacha 14), Yalkut Yosef (siman 328 seif 328 and siman 301 seif 38). See footnote 39 there where he quotes Hacham Ovadiah, Rav Shlomoh Zalman Auerbach, Rav Henkin, and the Tzitz Eliezer who ruled leniently as well. </ref>

==Sources==
<references/>
[[Category:Shabbat]]

Korech

2014-03-19T01:28:41Z

IvduEsHashemB'Simcha:

{{okay}}
[[Korech]] is the eating of the [[Matzah]] with [[Maror]] on [[Pesach]] during the [[Seder]].
==General==
# One should take the bottom [[Matzah]] and eat it together with [[Maror]] and dip it in Charoset and then wipe the Charoset off. <Ref>S”A 475:1, Mishna Brurah 475:17. The Gemara in Pesachim 115a records a dispute about how the Mitzvot of [[Katzah]] and [[Maror]] were fulfilled in the times that the temple stood. Chachamim say each thing was eaten on its own. Hillel held that you should wrap them up together into a sandwich to fulfill the Pasuk in Bamidbar 9:11,עַל-מַצּוֹת וּמְרֹרִים, יֹאכְלֻהוּ. Rambam Hilchot Chametz U'[[Matzah]] 8:7-8 brings this down. According to Rashi and Rashbam Pesachim 115a this sandwich included the korban [[Pesach]]. Shulchan Aruch mentions shaking off the Charoset with [[Maror]] but doesn't mention it with korech and this is the opinion that he quotes in Beit Yosef 475 "Vichen Katav" in the name of the Maharil. Mishna Brurah 475:17 quotes the Maamar Mordechai that one should shake it off. Kaf Hachayim 475:32 says if you want to eat the Korech without shaking it off that you can. </ref> Some say not to dip the Korech in Charoset. <Ref>Rama 475:1. Tur 475 quotes the Raavya that we shouldn't dip the Korech in the Charoset because we already fulfill the obligation to dip when we eat [[Maror]], and the Charoset which is optional nullifies the obligation to fulfill [[Matzah]] and [[Maror]] according to Hillel. There is also no danger from the [[Maror]] because the [[Matzah]] nullifies the bitterness. Tur 475 quotes the Rosh that we should dip, and this is the opinion of the Or Zarua 2:256, and Haghot Maimoniyot Hilchot Chametz u'[[Matzah]] 8:7 as well. Mishna Brurah 475:19 writes that most Achronim hold like S”A, however those who have the Minhag should continue the Minhag. </ref>
# One should eat the Korech while leaning. <Ref>S”A 475:1, , Ben Ish Chai Tzav:34, Kaf Hachaim 475:36, Mishna Brura h475:23, Chazon Ovadia [[Pesach]] 5763 pg. 100 </ref> If one didn’t lean and it’s difficult to repeat it one doesn’t have to. <Ref>Sh”t Chazon Ovadyah 1:40, Kaf Hachaim 475:36, Mekor Chaim 475, S”A HaRav 475:20, Pri [[Chadash]] 475:1. </ref>
# One should not make a interruption not related to the Mitzvot from the [[Brachot]] on [[Matzah]] and [[Maror]] until eating the Korech. <Ref>S”A 475:1. Tur 475 quoting the Sefer Hamanhig Hilchot [[Pesach]] 84. </ref> After the fact if one made an interruption one still doesn’t make a Bracha on Korech. <Ref> Mishna Brurah 475:24, Sh”t Chazon Ovadyah 1:41, Yalkut Yosef Moadim pg. 405 </ref>
#One should have a [[Kezayit]] of [[Maror]] for Korech. <ref> Mishna Brurah 475:16. Shaagat Aryeh 100 says that according to the Rosh who says that you should only eat a [[Kezayit]] when you say a Bracha, then there would be no need for a [[Kezayit]] here. He concludes himself though that one should eat a [[Kezayit]]. </ref>
==How to combine them==
#Some say that the [[Maror]] should be placed on top of the [[Matzah]] <ref> Moadim U'Zmanim Haggada page 107 because the Gemara says he wraps the [[Matzah]] and [[Maror]], not that he wraps one in the other. </ref>, some say to wrap the [[Matzah]] in [[Maror]] <ref> Rabbeinu Chananel Pesachim 115a, Sefer Hachinuch mitzva 21. </ref>, while some say to place the [[Maror]] between the [[Matzah|Matzot]]. <ref> Aruch Hashulchan 475:7, Kitzur S"A 119:7. </ref> All of these methods are valid. <ref> Haggadat Moadim U'Zmanim page 107. The Mishnat Yaakov 475 explains that the reason the custom changed from wrapping the [[Matzah]] in [[Maror]] to putting the [[Maror]] between the [[Matzah|Matzot]] is that people started to use horseradish for [[Maror]] instead of romaine lettuce. </ref>
==What to Say==
# Sephardim should say the words “Zecher LeMikdash KeHillel." <Ref>S”A 475:1, Chazon Ovadia [[Pesach]] 5763 pg. 100, s.v. VeOmer asks on the source for this practice, and says that perhaps there’s no reason. He also wonders why this is not considered a break, which the Shulchan Aruch says one shouldn't have between the Hamotzi before the first [[Matzah]] eating and the Korech. He gives two potential answers to this. According to the first answer, really the S"A wasn't careful with the order he put it in, and one should really eat and then say it. The second answer is that we should change the language of the S"A and you're not really supposed to say it at all. He leaves both questions unresolved. However, Sh”t Yachava Daat 1:19 and Sh”t Chazon Ovadyah 1:41 writes that this is the proper practice. Rabbi Joseph B. Soloveitchik quoted in Harirei Kedem 2:93 explains that really Korech isn't part of the obligations of [[Matzah]] and [[Maror]] but is just an independent expression of remembering the temple and there would then be no problem of a break. He says though, that Rav Chaim Soloveitchik would not interrupt between Motzi [[Matzah]] and the [[Matzah]] of Afikoman in accordance with the ruling of the Shl"a. </ref> Ashkenazim should say זֵכֶר לְמִקְדָּשׁ כְּהִלֵּל. כֵּן עָשָׂה הִלֵּל בִּזְמַן שבֵּית הַמִּקְדָּשׁ הָיָה קַיָים: הָיָה כּוֹרֵךְ מַצָּה וּמָרוֹר וְאוֹכֵל בְּיַחַד <ref>Mishna Brurah 475:21, S"A Harav 475:18. </ref>

==Sources==
<references/>
[[Category:Seder]]
[[Category:Pesach]]
[[Category:Holidays]]

Korech

2014-03-19T01:25:55Z

IvduEsHashemB'Simcha: added intro, made all "matza" into "Matzah" and caps'd "maror".

{{okay}}
[[Korech]] is the eating of the [[Matzah]] with [[Maror]] on [[Pesach]] during the [[Seder]].
==General==
# One should take the bottom [[Matzah]] and eat it together with [[Maror]] and dip it in Charoset and then wipe the Charoset off. <Ref>S”A 475:1, Mishna Brurah 475:17. The Gemara in Pesachim 115a records a dispute about how the Mitzvot of [[Katzah]] and [[Maror]] were fulfilled in the times that the temple stood. Chachamim say each thing was eaten on its own. Hillel held that you should wrap them up together into a sandwich to fulfill the Pasuk in Bamidbar 9:11,עַל-מַצּוֹת וּמְרֹרִים, יֹאכְלֻהוּ. Rambam Hilchot Chametz U'[[Matzah]] 8:7-8 brings this down. According to Rashi and Rashbam Pesachim 115a this sandwich included the korban [[Pesach]]. Shulchan Aruch mentions shaking off the Charoset with [[Maror]] but doesn't mention it with korech and this is the opinion that he quotes in Beit Yosef 475 "Vichen Katav" in the name of the Maharil. Mishna Brurah 475:17 quotes the Maamar Mordechai that one should shake it off. Kaf Hachayim 475:32 says if you want to eat the Korech without shaking it off that you can. </ref> Some say not to dip the Korech in Charoset. <Ref>Rama 475:1. Tur 475 quotes the Raavya that we shouldn't dip the Korech in the Charoset because we already fulfill the obligation to dip when we eat [[Maror]], and the Charoset which is optional nullifies the obligation to fulfill [[Matzah]] and [[Maror]] according to Hillel. There is also no danger from the [[Maror]] because the [[Matzah]] nullifies the bitterness. Tur 475 quotes the Rosh that we should dip, and this is the opinion of the Or Zarua 2:256, and Haghot Maimoniyot Hilchot Chametz u'[[Matzah]] 8:7 as well. Mishna Brurah 475:19 writes that most Achronim hold like S”A, however those who have the Minhag should continue the Minhag. </ref>
# One should eat the Korech while leaning. <Ref>S”A 475:1, , Ben Ish Chai Tzav:34, Kaf Hachaim 475:36, Mishna Brura h475:23, Chazon Ovadia [[Pesach]] 5763 pg. 100 </ref> If one didn’t lean and it’s difficult to repeat it one doesn’t have to. <Ref>Sh”t Chazon Ovadyah 1:40, Kaf Hachaim 475:36, Mekor Chaim 475, S”A HaRav 475:20, Pri Chadash 475:1. </ref>
# One should not make a interruption not related to the Mitzvot from the [[Brachot]] on [[Matzah]] and [[Maror]] until eating the Korech. <Ref>S”A 475:1. Tur 475 quoting the Sefer Hamanhig Hilchot [[Pesach]] 84. </ref> After the fact if one made an interruption one still doesn’t make a Bracha on Korech. <Ref> Mishna Brurah 475:24, Sh”t Chazon Ovadyah 1:41, Yalkut Yosef Moadim pg. 405 </ref>
#One should have a [[Kezayit]] of [[Maror]] for Korech. <ref> Mishna Brurah 475:16. Shaagat Aryeh 100 says that according to the Rosh who says that you should only eat a [[Kezayit]] when you say a [[Beracha]], then there would be no need for a [[Kezayit]] here. He concludes himself though that one should eat a [[Kezayit]]. </ref>
==How to combine them==
#Some say that the [[Maror]] should be placed on top of the [[Matzah]] <ref> Moadim U'Zmanim Haggada page 107 because the Gemara says he wraps the [[Matzah]] and [[Maror]], not that he wraps one in the other. </ref>, some say to wrap the [[Matzah]] in [[Maror]] <ref> Rabbeinu Chananel Pesachim 115a, Sefer Hachinuch mitzva 21. </ref>, while some say to place the [[Maror]] between the [[Matzah|Matzot]]. <ref> Aruch Hashulchan 475:7, Kitzur S"A 119:7. </ref> All of these methods are valid. <ref> Haggadat Moadim U'Zmanim page 107. The Mishnat Yaakov 475 explains that the reason the custom changed from wrapping the [[Matzah]] in [[Maror]] to putting the [[Maror]] between the [[Matzot]] is that people started to use horseradish for [[Maror]] instead of romaine lettuce. </ref>
==What to Say==
# Sephardim should say the words “Zecher LeMikdash KeHillel." <Ref>S”A 475:1, Chazon Ovadia [[Pesach]] 5763 pg. 100, s.v. VeOmer asks on the source for this practice, and says that perhaps there’s no reason. He also wonders why this is not considered a break, which the Shulchan Aruch says one shouldn't have between the Hamotzi before the first [[Matzah]] eating and the Korech. He gives two potential answers to this. According to the first answer, really the S"A wasn't careful with the order he put it in, and one should really eat and then say it. The second answer is that we should change the language of the S"A and you're not really supposed to say it at all. He leaves both questions unresolved. However, Sh”t Yachava Daat 1:19 and Sh”t Chazon Ovadyah 1:41 writes that this is the proper practice. Rabbi Joseph B. Soloveitchik quoted in Harirei Kedem 2:93 explains that really Korech isn't part of the obligations of [[Matza]] and [[Maror]] but is just an independent expression of remembering the temple and there would then be no problem of a break. He says though, that Rav Chaim Soloveitchik would not interrupt between Motzi [[Matzah]] and the [[Matzah]] of Afikoman in accordance with the ruling of the Shl"a. </ref> Ashkenazim should say זֵכֶר לְמִקְדָּשׁ כְּהִלֵּל. כֵּן עָשָׂה הִלֵּל בִּזְמַן שבֵּית הַמִּקְדָּשׁ הָיָה קַיָים: הָיָה כּוֹרֵךְ מַצָּה וּמָרוֹר וְאוֹכֵל בְּיַחַד <ref>Mishna Brurah 475:21, S"A Harav 475:18. </ref>

==Sources==
<references/>
[[Category:Seder]]
[[Category:Pesach]]
[[Category:Holidays]]

Hachana

2014-03-19T00:39:37Z

IvduEsHashemB'Simcha:

{{Okay}}
[[Hachana]] is the prohibition of preparing from one [[Shabbat]] or [[Yom Tov]] to a weekday or to another [[Shabbat]] or [[Yom Tov]].
==General==
# One may not prepare from [[Shabbat]] or [[Yom Tov]] for a weekday, a [[Yom Tov]] for [[Chol HaMoed]], a [[Yom Tov]] for [[Shabbat]], a [[Shabbat]] for [[Yom Tov]], from one day of [[Yom Tov]] for the [[second day of Yom Tov]], or from one [[Shabbat]] for another [[Shabbat]]. <ref>Kitzur S"A 101:1, Shemirat [[Shabbat]] KeHilchata 28:69.
* The Mishnah ([[Shabbat]] 113a) writes that one may fold clothing on [[Shabbat]]. Rashi (s.v. Afilu) limits this to where one is folding the clothes in order to wear them again that day. Tosfot (s.v. Mekaplin) infers that it would be forbidden to fold clothing that would be needed only after [[Shabbat]]. This is codified by the Rif 41b, Rambam 22:22, Rosh 15:2, Tur, and S”A 302:3. From this and other halachot, the poskim explain that in general there is a Rabbinic prohibition of preparing on [[Shabbat]] for the weekday (See Orchot [[Shabbat]] vol 2, p. 400).
* In explaining the concept of Hachana, the Rambam ([[Shabbat]] 23:7) writes that cleaning dishes that one does not need to use on [[Shabbat]] is considered Metaken, whereas the Raavad argues that it is prohibited because it involves exerting effort for something that is needed during the week. Nonetheless, the [[Maggid]] Mishneh and Migdal Oz explain that the Rambam agrees with the Raavad and that his intention was that it is an issue of fixing the dishes for after [[Shabbat]]. Tzitz Eliezer 14:37 writes that this also is the opinion of Rashi.</ref> It is permitted to prepare on [[Shabbat]] for later on [[Shabbat]], and even for [[Tosefet Shabbat]] (the extension of [[Shabbat]]).<ref> Sh”t Minchat Shlomo 2:36:10 writes that there is no prohibition of preparing from [[Shabbat]] to [[Tosefet Shabbat]] because even [[Tosefet Shabbat]] is called “Yom HaShabbat HaGadol HaZeh” in Birkat Hamazon. Orchot [[Shabbat]] (vol 2, p. 408) agrees. </ref>
# It’s forbidden to prepare on [[Shabbat]], even for a Mitzvah, if it is happening after [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata 28:69 </ref>
# Preparation means any action (even speech which isn’t needed for that day), however, if one action is done for both that day and also for after [[Shabbat]] it’s permissible. <Ref>Shemirat [[Shabbat]] KeHilchata 28:70 </ref>
# Therefore, it’s forbidden to wash vessels that won’t be needed, prepare food for after [[Shabbat]], fold clothing, or roll the Sefer HaTorah for the next Torah reading. <Ref>Shemirat [[Shabbat]] KeHilchata 28:71 </ref>
# When Erev [[Pesach]] falls out on [[Shabbat]], one shouldn’t clean the vessels used for Chametz; rather, one should just wipe them with one’s finger or have a non-Jew do it. <Ref>Shemirat [[Shabbat]] KeHilchata 28:71 </ref>
# When [[Purim]] falls out on Motzei [[Shabbat]], one may not bring the [[Megillah]] to shul on [[Shabbat]]. <Ref>Shemirat [[Shabbat]] KeHilchata 28:75 </ref>
# One may set his bed in order to make the room look presentable. It is forbidden, though, to set a bed in order to sleep on it after [[Shabbat]]. <ref>
* The Mishnah ([[Shabbat]] 113a) writes that one may set one’s bed on Friday night for [[Shabbat]] day but not on [[Shabbat]] for Motza’ei [[Shabbat]]. The Rif 41b, Rambam 23:7, Rosh 15:2, and Magen Avraham 302:6 codify this rule. Magen Avraham adds that one may set one’s bed so that the room will look presentable because that is considered a need for [[Shabbat]]. Mishna Brurah 302:19, Shemirat [[Shabbat]] KeHilchata 28:86, and The 39 Melachos (vol 1, p. 121) agree. The Machzik Bracha 302:2 points out that this is only when people will pass by the area where the beds are, but if the beds are in a separate room which people don’t pass by one may not set the beds. Kaf HaChaim 302:23 agrees.
* Similarly, Magen Avraham 667:3 writes that when taking out tables from the [[Sukkah]] on the last day of [[Sukkot]] one may not set up the table for [[Shemini Aseret]], however, one may stand up the table for Kavod [[Yom Tov]]. Pri Megadim E”A 667:3 explains that the general rule is that if the activity is done so that the house doesn’t look like a wreck it’s permitted, but if not, it’s forbidden.
* Similarly, Sh”t Igrot Moshe 4:47 rules that it is permissible to place one’s dirty dishes from the meal into a dishwasher on [[Shabbat]] even though it makes it easier to start the dishwasher after [[Shabbat]] if one is doing so in order that the dirty dishes don’t make the house look like a mess. He adds that one should just put each dish in the dishwasher as it come to his hand rather than sorting them as usual. Yalkut Yosef (vol 2, p. 221) agrees. </ref>
# After using sefarim on [[Shabbat]], one may return them to the shelf. <Ref> Shemirat [[Shabbat]] KeHilchata 28:89 quotes Rav Shlomo Zalman’s opinion that an action that doesn’t involve any Melacha, isn’t a Tircha (excessive effort), and is usually done without thinking may be done on [[Shabbat]] even if it has an effect for after [[Shabbat]]. For example, he permits bringing a [[Talit]] home from shul and returning a sefer to the shelf after using it. He adds (chapter 3 note 239) that in a shul, it is proper for each person to return his siddur and chumash to the shelf because if the gabbai has to return all the sefarim, it may involve [[Borer]]. Yalkut Yosef (vol 2, p. 226) agrees. Rabbi Mordechai Willig (Am Mordechai p. 176), however, questions the Shemirat [[Shabbat]] KeHilchata’s premise and concludes that one should be strict regarding bringing the [[Talit]] home. The 39 Melachos (vol 1, p. 116) agrees that returning one or two sefarim is permitted but returning many siddurim and chumashim in shul at the end of [[Shabbat]] is forbidden because it is clearly done as a preparation for after [[Shabbat]]. </ref>
# It’s permissible to go to sleep on [[Shabbat]] in order to be awake after [[Shabbat]], however, one shouldn’t say that one is doing so for that purpose. <Ref>Shemirat [[Shabbat]] KeHilchata 28:72 </ref>
# It’s permissible to clear the table even after [[Seudah Shelishit]] so that the room looks presentable unless one knows that will not use that room until the end of [[Shabbat]] (which is common if [[Seudah Shelishit]] finishes late). <Ref>Shemirat [[Shabbat]] KeHilchata 28:79 </ref>
# It’s permissible to do an action that isn’t any extra effort and is commonly done without thinking, so long as long one doesn’t say that he is doing so for after [[Shabbat]]. Therefore it’s permissible to take a [[Talit]] home from Shul, return a sefer to it’s shelf, or return food to the refrigerator. <Ref>Shemirat [[Shabbat]] KeHilchata 28:81 </ref>
# It’s permissible an action that doesn’t require extra effort if not doing it will lead to a loss. Therefore if one left clothing outside, one may take it inside to protect it from the rain if there’s a fear that it will rot. <Ref>Shemirat [[Shabbat]] KeHilchata 28:83 </ref>
==Studying Torah and other subjects==
# It’s permissible to learn Torah on [[Shabbat]] even if one is doing so for some need for after [[Shabbat]]. <Ref>Shemirat [[Shabbat]] KeHilchata 28:84 (in new editions 92), 39 Melachos (vol 4, pg 982), Yalkut Yosef ([[Shabbat]], vol 2, pg 216) </ref>
# Even according to those who permit learning secular subjects on [[Shabbat]] (see [[Permitted and forbidden things to read|Permitted and forbidden things to read on Shabbat]]), many forbid studying for a test during the week. <ref>
* Shemirat [[Shabbat]] KeHilchata (chap 28, note 206 and in new editions 220) quotes Rav Shlomo Zalman who was in doubt regarding whether it’s considered Hachana to study secular subjects not for the knowledge but only to do well on a test during the week. 39 Melachos (vol 4, pg 982) rules that it’s forbidden because of Hachana.
* Yalkut Yosef ([[Shabbat]], vol 2, pg 216) rules that one may only learn Torah on [[Shabbat]] and the only exception is a medical student who has a test after [[Shabbat]] and is pressured for time to study medicine (except for the study of surgery) on [[Shabbat]]. Though in that one case where it is permissible to learn secular studies on [[Shabbat]] it is only permitted with regards to Hachana.
* However, [http://www.ravaviner.com/2010/01/studying-secular-subjects-on-shabbat.html Rav Aviner] permits study for a test on [[Shabbat]] if one enjoys the learning and doesn't cause one stress. </ref>

==Washing plates, cups, or utensils==
# One may not wash plates or other utensils that were dirtied unless there is a chance that they will be used later that day. After [[Seudah Shelishit]] one should not wash the plates unless it is clear one will use them on [[Shabbat]]. It is permitted to wash drinking glasses unless the glasses certainly will not be used later that day. <Ref>
* The Gemara ([[Shabbat]] 118a) quotes a Braita which establishes that that one may wash dishes on Friday night for use on [[Shabbat]] morning, on [[Shabbat]] morning for use on [[Shabbat]] afternoon, and on [[Shabbat]] afternoon for use at [[Mincha]] time, but one may not wash them after [[Mincha]] time. The Braita adds that cups may be washed anytime, because there is no fixed time for drinking. The Rif 44a, Rambam 23:7, and S”A 323:6 cite this Braita.
* The Rosh 16:5 leaves out the case of cleaning on [[Shabbat]] morning for use on [[Shabbat]] afternoon. The Tiferet Shmuel explains that the Rosh left out that phrase because he understood that the Braita followed Rabbi Chidka’s opinion that one should eat 4 meals on [[Shabbat]], and the Rosh emended the Braita according to the halacha that one needs to eat only 3 meals on [[Shabbat]]. However, Tiferet Shmuel wonders why the Rosh didn’t explain the Braita as saying that one may clean the dishes for a voluntary meal in the afternoon. In fact, the Tosfot Rid 118a explains that the Braita is describing a person who wants to eat a voluntary fourth meal. Additionally, the Korban Netanel explains that the Rif 44a agrees with the Tosfot Rid, as the Rif quotes the Tosefeta including all 4 meals. The Me’iri 118a, however, rules that one may clean his dishes only in order to eat one of the 3 obligatory meals of [[Shabbat]] and not in order to eat a fourth meal.
* The Pri Megadim E”A 323:9 implies that the general rule is that if one knows that he will use these dishes again on [[Shabbat]], he may clean them, and if he knows that he will not use them again on [[Shabbat]], he may not clean them. Someone who is unsure if he will use them later may not clean the dishes after [[Seudah Shelishit]], since there is no assumption that he will use them again. Mishna Brurah 323:28, Kaf HaChaim 323:42, and Shemirat [[Shabbat]] KeHilchata 12:1 agree. Although Rav Ovadia Yosef in one place (Leviyat Chen p. 103) cites the Me’iri and rejects the Pri Megadim’s ruling that one who is sure that he will have a voluntary meal may clean his dishes, in Yabia Omer 7:37:6 he retracted and agreed with the Mishna Brurah.
* Ketzot HaShulchan 146:16 writes that one may clean dishes that are used for fruit or snacks at anytime as long as it is not clear that he will not use it again, since these utensils are similar to drinking glasses. Shemirat [[Shabbat]] KeHilchata 12:1 agrees.
* The Tosefta 13:19 concludes that one may clean ten cups even if he needs only one, because each one is perfectly fit to be used. This is codified by the Magen Avraham (323:8, quoting the Rokei’ach) and Mishna Brurah 323:26. Shemirat [[Shabbat]] KeHilchata 12:1, Mishneh Halachot 3:40, and Menuchat Ahava (vol 1, 11:5) apply this leniency both to cups and dishes. See, however, Bnei Tzion 323:9, who argues that this Tosefta was not quoted by the S”A because it was not accepted by the Bavli. He adds that even if applies to cups, it certainly doesn’t apply to dishes.
* Aruch HaShulchan 323:7 writes that if one has sufficient dishes or cups for the rest of [[Shabbat]], it is improper to clean anything. [[Tosfet Shabbat]] 323:8, Kaf HaChaim 323:39, Shevet HaLevi 5:39 and 6:42, Bear Moshe 6:82, Yalkut Yosef (vol 4, p. 21), and Menuchat Ahava (vol 1, 11:4) agree. Mishneh Halachot 3:40 and 6:80, however, permits [[cleaning the dishes]] for a [[Shabbat]] meal even if one has other dishes, because in essence one is cleaning for the purpose of [[Shabbat]] and not for the weekday. Rav Moshe Feinstein (cited in Kol Torah vol 54 p. 18), Rav Nissim Karelitz (cited by Orchot [[Shabbat]] p. 404), and Brit Olam (p. 66) agree.
* Bnei Tzion 323:9 brings a proof to the Aruch HaShulchan from a halacha in regards to folding clothes. The Mishna (113a) writes that one may fold clothes on [[Shabbat]], but the Gemara limits this to a case where one doesn’t have any other clothes. The Raavan (Chap 15) explains that if one were to have other clothes, folding one’s clothes would be considered [[preparing for after Shabbat]]. Similarly, the Biur HaGra also explains that this is the source for Rashi’s claim that one may only fold clothes if one needs to wear them again on [[Shabbat]]. The Ri (Tosfot 113a s.v. Yesh) has a doubt whether a person who has other clothes which aren’t as nice as the ones he wants to fold is allowed to fold his clothes or not. The Mishna Brurah 302:17 and Kaf HaChaim 302:29 rule that it is forbidden to fold clothes even if the other clothes aren’t as nice. Nonetheless in Shaar HaTziyun 302:17 he adds that the clothes which one wouldn’t wear on [[Shabbat]] aren’t considered a valid alternative, which would prevent one from folding one’s clothes. </ref>
# One may not clean plates or utensils that were dirtied unless there’s a chance that they will be used later that day; nonetheless, one doesn’t have to calculate how many of that utensil will be needed ; if one will need even one of a certain type of vessel one may clean many of that same type. One may clean cups because they are frequently used even not at the time of a meal unless one knows that one will not use it that day. <Ref>Shemirat [[Shabbat]] KeHilchata 12:1 </ref>
# After the [[Friday night meal]], one may clean the dishes in order to use them for [[Shabbat]] day meal. However, after [[Seudat Shelishit]] one may not clean the dishes even if one will be using them the next day. <Ref>Shemirat [[Shabbat]] KeHilchata 12:1 </ref>
# If the dirty pots may become insect infested or may become ruined if it’s silver, one may let it soak in water even if one doesn’t plan on using them later that day. <Ref>Shemirat [[Shabbat]] KeHilchata 12:2 </ref>
# If one removed food from a pot and there’s leftovers still on the sides one may soak the pot in water in order to prevent the leftovers from becoming stuck to the pot, however, if the leftovers already dried onto the pot then it’s forbidden to soak it because one is just doing so in order to make cleaning it after [[Shabbat]] easier. <Ref>Shemirat [[Shabbat]] KeHilchata 12:3 </ref>
===Heating water on [[Yom Tov]]===
# One may use hot water in order to clean dishes on [[Yom Tov]] (if those utensils will be used on that day), however, it’s preferable to heat up the water before [[Yom Tov]]. However, dishes that were dirtied before [[Yom Tov]] one shouldn’t heat up water in order to clean those dishes. <Ref>Shemirat [[Shabbat]] KeHilchata 12:4 </ref>
===Using soap===
# One may use dishwasher soap in cold water, however, one shouldn’t put dishwasher soap into hot water (even a Kli Sheni). <Ref>Shemirat [[Shabbat]] KeHilchata 12:5 </ref>
# One may use soap in hot water which is in a Kli Sheni but one shouldn’t put soap into a Kli Rishon or have water from a Kli Rishon poured upon it. <Ref>Shemirat [[Shabbat]] KeHilchata 12:6 </ref>
==Sources==
<references/>
[[Category:Shabbat]]

Hachana

2014-03-19T00:32:17Z

IvduEsHashemB'Simcha: added introduction, changed "preparing to____" to "preparing for _____"

{{Okay}}
[[Hachana]] is the prohibition of preparing from one [[Shabbat]] or [[Yom Tov]] to a weekday or to another [[Shabbat]] or [[Yom Tov]].
==General==
# One may not prepare from [[Shabbat]] or [[Yom Tov]] for a weekday, a [[Yom Tov]] for [[Chol HaMoed]], a [[Yom Tov]] for [[Shabbat]], a [[Shabbat]] for [[Yom Tov]], from one day of [[Yom Tov]] for the [[second day of Yom Tov]], or from one [[Shabbat]] for another [[Shabbat]]. <ref>Kitzur S"A 101:1, Shemirat [[Shabbat]] KeHilchata 28:69.
* The Mishnah ([[Shabbat]] 113a) writes that one may fold clothing on [[Shabbat]]. Rashi (s.v. Afilu) limits this to where one is folding the clothes in order to wear them again that day. Tosfot (s.v. Mekaplin) infers that it would be forbidden to fold clothing that would be needed only after [[Shabbat]]. This is codified by the Rif 41b, Rambam 22:22, Rosh 15:2, Tur, and S”A 302:3. From this and other halachot, the poskim explain that in general there is a Rabbinic prohibition of preparing on [[Shabbat]] for the weekday (See Orchot [[Shabbat]] vol 2, p. 400).
* In explaining the concept of Hachana, the Rambam ([[Shabbat]] 23:7) writes that cleaning dishes that one does not need to use on [[Shabbat]] is considered Metaken, whereas the Raavad argues that it is prohibited because it involves exerting effort for something that is needed during the week. Nonetheless, the [[Maggid]] Mishneh and Migdal Oz explain that the Rambam agrees with the Raavad and that his intention was that it is an issue of fixing the dishes for after [[Shabbat]]. Tzitz Eliezer 14:37 writes that this also is the opinion of Rashi.</ref> It is permitted to prepare on [[Shabbat]] for later on [[Shabbat]], and even for [[Tosefet Shabbat]] (the extension of [[Shabbat]]).<ref> Sh”t Minchat Shlomo 2:36:10 writes that there is no prohibition of preparing from [[Shabbat]] to [[Tosefet Shabbat]] because even [[Tosefet Shabbat]] is called “Yom HaShabbat HaGadol HaZeh” in Birkat Hamazon. Orchot [[Shabbat]] (vol 2, p. 408) agrees. </ref>
# It’s forbidden to prepare on [[Shabbat]] even for a Mitzvah that is happening after [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata 28:69 </ref>
# Preparation means any action even speech which isn’t needed for that day, however, if one action is done for both that day and also for after [[Shabbat]] it’s permissible. <Ref>Shemirat [[Shabbat]] KeHilchata 28:70 </ref>
# Therefore, it’s forbidden to washing vessels that won’t be needed, prepare food for after [[Shabbat]], fold clothing, rolling the Sefer HaTorah for the next Torah reading. <Ref>Shemirat [[Shabbat]] KeHilchata 28:71 </ref>
# When Erev [[Pesach]] falls out on [[Shabbat]] one shouldn’t clean the vessels used for Chametz rather one should just wipe them with one’s finger or have a non-Jew do it. <Ref>Shemirat [[Shabbat]] KeHilchata 28:71 </ref>
# When [[Purim]] falls out on Motzei [[Shabbat]], one may not bring the [[Megillah]] to shul on [[Shabbat]]. <Ref>Shemirat [[Shabbat]] KeHilchata 28:75 </ref>
# One may set his bed in order to make the room look presentable. It is forbidden, though, to set a bed in order to sleep on it after [[Shabbat]]. <ref>
* The Mishnah ([[Shabbat]] 113a) writes that one may set one’s bed on Friday night for [[Shabbat]] day but not on [[Shabbat]] for Motza’ei [[Shabbat]]. The Rif 41b, Rambam 23:7, Rosh 15:2, and Magen Avraham 302:6 codify this rule. Magen Avraham adds that one may set one’s bed so that the room will look presentable because that is considered a need for [[Shabbat]]. Mishna Brurah 302:19, Shemirat [[Shabbat]] KeHilchata 28:86, and The 39 Melachos (vol 1, p. 121) agree. The Machzik Bracha 302:2 points out that this is only when people will pass by the area where the beds are, but if the beds are in a separate room which people don’t pass by one may not set the beds. Kaf HaChaim 302:23 agrees.
* Similarly, Magen Avraham 667:3 writes that when taking out tables from the [[Sukkah]] on the last day of [[Sukkot]] one may not set up the table for [[Shemini Aseret]], however, one may stand up the table for Kavod [[Yom Tov]]. Pri Megadim E”A 667:3 explains that the general rule is that if the activity is done so that the house doesn’t look like a wreck it’s permitted, but if not, it’s forbidden.
* Similarly, Sh”t Igrot Moshe 4:47 rules that it is permissible to place one’s dirty dishes from the meal into a dishwasher on [[Shabbat]] even though it makes it easier to start the dishwasher after [[Shabbat]] if one is doing so in order that the dirty dishes don’t make the house look like a mess. He adds that one should just put each dish in the dishwasher as it come to his hand rather than sorting them as usual. Yalkut Yosef (vol 2, p. 221) agrees. </ref>
# After using sefarim on [[Shabbat]], one may return them to the shelf. <Ref> Shemirat [[Shabbat]] KeHilchata 28:89 quotes Rav Shlomo Zalman’s opinion that an action that doesn’t involve any Melacha, isn’t a Tircha (excessive effort), and is usually done without thinking may be done on [[Shabbat]] even if it has an effect for after [[Shabbat]]. For example, he permits bringing a [[Talit]] home from shul and returning a sefer to the shelf after using it. He adds (chapter 3 note 239) that in a shul, it is proper for each person to return his siddur and chumash to the shelf because if the gabbai has to return all the sefarim, it may involve [[Borer]]. Yalkut Yosef (vol 2, p. 226) agrees. Rabbi Mordechai Willig (Am Mordechai p. 176), however, questions the Shemirat [[Shabbat]] KeHilchata’s premise and concludes that one should be strict regarding bringing the [[Talit]] home. The 39 Melachos (vol 1, p. 116) agrees that returning one or two sefarim is permitted but returning many siddurim and chumashim in shul at the end of [[Shabbat]] is forbidden because it is clearly done as a preparation for after [[Shabbat]]. </ref>
# It’s permissible to go to sleep on [[Shabbat]] in order to be awake after [[Shabbat]], however, one shouldn’t say that one is doing so for that purpose. <Ref>Shemirat [[Shabbat]] KeHilchata 28:72 </ref>
# It’s permissible to clear the table even after [[Seudah Shelishit]] so that the room looks presentable unless one knows that will not use that room until the end of [[Shabbat]] (which is common if [[Seudah Shelishit]] finishes late). <Ref>Shemirat [[Shabbat]] KeHilchata 28:79 </ref>
# It’s permissible to do an action that isn’t any extra effort and it’s commonly done without thinking as long as long doesn’t say that one is doing so for after [[Shabbat]]. Therefore it’s permissible to take a [[Talit]] home from Shul, return a sefer to it’s shelf, return food to the refrigerator. <Ref>Shemirat [[Shabbat]] KeHilchata 28:81 </ref>
# It’s permissible an action that doesn’t require extra effort if not doing it will lead to a loss. Therefore if one left clothing outside one may take it inside to protect it from the rain if there’s a fear that it will rot. <Ref>Shemirat [[Shabbat]] KeHilchata 28:83 </ref>
==Studying Torah and other subjects==
# It’s permissible to learn Torah on [[Shabbat]] even if one is doing so for some need for after [[Shabbat]]. <Ref>Shemirat [[Shabbat]] KeHilchata 28:84 (in new editions 92), 39 Melachos (vol 4, pg 982), Yalkut Yosef ([[Shabbat]], vol 2, pg 216) </ref>
# Even according to those who permit learning secular subjects on Shababt (see [[Permitted and forbidden things to read|Permitted and forbidden things to read on Shababt]]), many forbid studying for a test during the week. <ref>
* Shemirat [[Shabbat]] KeHilchata (chap 28, note 206 and in new editions 220) quotes Rav Shlomo Zalman who was in doubt regarding whether it’s considered Hachana to study secular subjects not for the knowledge but only to do well on a test during the week. 39 Melachos (vol 4, pg 982) rules that it’s forbidden because of Hachana.
* Yalkut Yosef ([[Shabbat]], vol 2, pg 216) rules that one may only learn Torah on [[Shabbat]] and the only exception is a medical student who has a test after [[Shabbat]] and is pressured for time to study medicine (except for the study of surgery) on [[Shabbat]]. Though in that one case where it is permissible to learn secular studies on [[Shabbat]] it is only permitted with regards to Hachana.
* However, [http://www.ravaviner.com/2010/01/studying-secular-subjects-on-shabbat.html Rav Aviner] permits study for a test on [[Shabbat]] if one enjoys the learning and doesn't cause one stress. </ref>

==Washing plates, cups, or utensils==
# One may not wash plates or other utensils that were dirtied unless there is a chance that they will be used later that day. After [[Seudah Shelishit]] one should not wash the plates unless it is clear one will use them on [[Shabbat]]. It is permitted to wash drinking glasses unless the glasses certainly will not be used later that day. <Ref>
* The Gemara ([[Shabbat]] 118a) quotes a Braita which establishes that that one may wash dishes on Friday night for use on [[Shabbat]] morning, on [[Shabbat]] morning for use on [[Shabbat]] afternoon, and on [[Shabbat]] afternoon for use at [[Mincha]] time, but one may not wash them after [[Mincha]] time. The Braita adds that cups may be washed anytime, because there is no fixed time for drinking. The Rif 44a, Rambam 23:7, and S”A 323:6 cite this Braita.
* The Rosh 16:5 leaves out the case of cleaning on [[Shabbat]] morning for use on [[Shabbat]] afternoon. The Tiferet Shmuel explains that the Rosh left out that phrase because he understood that the Braita followed Rabbi Chidka’s opinion that one should eat 4 meals on [[Shabbat]], and the Rosh emended the Braita according to the halacha that one needs to eat only 3 meals on [[Shabbat]]. However, Tiferet Shmuel wonders why the Rosh didn’t explain the Braita as saying that one may clean the dishes for a voluntary meal in the afternoon. In fact, the Tosfot Rid 118a explains that the Braita is describing a person who wants to eat a voluntary fourth meal. Additionally, the Korban Netanel explains that the Rif 44a agrees with the Tosfot Rid, as the Rif quotes the Tosefeta including all 4 meals. The Me’iri 118a, however, rules that one may clean his dishes only in order to eat one of the 3 obligatory meals of [[Shabbat]] and not in order to eat a fourth meal.
* The Pri Megadim E”A 323:9 implies that the general rule is that if one knows that he will use these dishes again on [[Shabbat]], he may clean them, and if he knows that he will not use them again on [[Shabbat]], he may not clean them. Someone who is unsure if he will use them later may not clean the dishes after [[Seudah Shelishit]], since there is no assumption that he will use them again. Mishna Brurah 323:28, Kaf HaChaim 323:42, and Shemirat [[Shabbat]] KeHilchata 12:1 agree. Although Rav Ovadia Yosef in one place (Leviyat Chen p. 103) cites the Me’iri and rejects the Pri Megadim’s ruling that one who is sure that he will have a voluntary meal may clean his dishes, in Yabia Omer 7:37:6 he retracted and agreed with the Mishna Brurah.
* Ketzot HaShulchan 146:16 writes that one may clean dishes that are used for fruit or snacks at anytime as long as it is not clear that he will not use it again, since these utensils are similar to drinking glasses. Shemirat [[Shabbat]] KeHilchata 12:1 agrees.
* The Tosefta 13:19 concludes that one may clean ten cups even if he needs only one, because each one is perfectly fit to be used. This is codified by the Magen Avraham (323:8, quoting the Rokei’ach) and Mishna Brurah 323:26. Shemirat [[Shabbat]] KeHilchata 12:1, Mishneh Halachot 3:40, and Menuchat Ahava (vol 1, 11:5) apply this leniency both to cups and dishes. See, however, Bnei Tzion 323:9, who argues that this Tosefta was not quoted by the S”A because it was not accepted by the Bavli. He adds that even if applies to cups, it certainly doesn’t apply to dishes.
* Aruch HaShulchan 323:7 writes that if one has sufficient dishes or cups for the rest of [[Shabbat]], it is improper to clean anything. [[Tosfet Shabbat]] 323:8, Kaf HaChaim 323:39, Shevet HaLevi 5:39 and 6:42, Bear Moshe 6:82, Yalkut Yosef (vol 4, p. 21), and Menuchat Ahava (vol 1, 11:4) agree. Mishneh Halachot 3:40 and 6:80, however, permits [[cleaning the dishes]] for a [[Shabbat]] meal even if one has other dishes, because in essence one is cleaning for the purpose of [[Shabbat]] and not for the weekday. Rav Moshe Feinstein (cited in Kol Torah vol 54 p. 18), Rav Nissim Karelitz (cited by Orchot [[Shabbat]] p. 404), and Brit Olam (p. 66) agree.
* Bnei Tzion 323:9 brings a proof to the Aruch HaShulchan from a halacha in regards to folding clothes. The Mishna (113a) writes that one may fold clothes on [[Shabbat]], but the Gemara limits this to a case where one doesn’t have any other clothes. The Raavan (Chap 15) explains that if one were to have other clothes, folding one’s clothes would be considered [[preparing for after Shabbat]]. Similarly, the Biur HaGra also explains that this is the source for Rashi’s claim that one may only fold clothes if one needs to wear them again on [[Shabbat]]. The Ri (Tosfot 113a s.v. Yesh) has a doubt whether a person who has other clothes which aren’t as nice as the ones he wants to fold is allowed to fold his clothes or not. The Mishna Brurah 302:17 and Kaf HaChaim 302:29 rule that it is forbidden to fold clothes even if the other clothes aren’t as nice. Nonetheless in Shaar HaTziyun 302:17 he adds that the clothes which one wouldn’t wear on [[Shabbat]] aren’t considered a valid alternative, which would prevent one from folding one’s clothes. </ref>
# One may not clean plates or utensils that were dirtied unless there’s a chance that they will be used later that day; nonetheless one doesn’t have to calculate how many of that utensil will be needed rather if one will need even one of a certain type of vessel one may clean many of that same type. One may clean cups because they are frequently used even not at the time of a meal unless one knows that one will not use it that day. <Ref>Shemirat [[Shabbat]] KeHilchata 12:1 </ref>
# After the [[Friday night meal]], one may clean the dishes in order to use them for [[Shabbat]] day meal. However, after [[Seudat Shelishit]] one may not clean the dishes even if one will be using them the next day. <Ref>Shemirat [[Shabbat]] KeHilchata 12:1 </ref>
# If the dirty pots may become insect infested or may become ruined if it’s silver, one may let it soak in water even if one doesn’t plan on using them later that day. <Ref>Shemirat [[Shabbat]] KeHilchata 12:2 </ref>
# If one removed food from a pot and there’s leftovers still on the sides one may soak the pot in water in order to prevent the leftovers from becoming stuck to the pot, however, if the leftovers already dried onto the pot then it’s forbidden to soak it because one is just doing so in order to make cleaning it after [[Shabbat]] easier. <Ref>Shemirat [[Shabbat]] KeHilchata 12:3 </ref>
===Heating water on [[Yom Tov]]===
# One may use hot water in order to clean dishes on [[Yom Tov]] (if those utensils will be used on that day), however, it’s preferable to heat up the water before [[Yom Tov]]. However, dishes that were dirtied before [[Yom Tov]] one shouldn’t heat up water in order to clean those dishes. <Ref>Shemirat [[Shabbat]] KeHilchata 12:4 </ref>
===Using soap===
# One may use dishwasher soap in cold water, however, one shouldn’t put dishwasher soap into hot water (even a Kli Sheni). <Ref>Shemirat [[Shabbat]] KeHilchata 12:5 </ref>
# One may use soap in hot water which is in a Kli Sheni but one shouldn’t put soap into a Kli Rishon or have water from a Kli Rishon poured upon it. <Ref>Shemirat [[Shabbat]] KeHilchata 12:6 </ref>
==Sources==
<references/>
[[Category:Shabbat]]

Hachana

2014-03-19T00:24:26Z

IvduEsHashemB'Simcha: /* Study Torah and other subjects */

{{Okay}}
==General==
# One may not prepare from [[Shabbat]] or [[Yom Tov]] to a weekday, a [[Yom Tov]] to [[Chol HaMoed]], a [[Yom Tov]] to [[Shabbat]], a [[Shabbat]] to [[Yom Tov]], from one day of [[Yom Tov]] for the [[second day of Yom Tov]], from the first day of [[Rosh Hashana]] to the second day of [[Rosh Hashana]], from one [[Shabbat]] to another [[Shabbat]]. <ref>Kitzur S"A 101:1, Shemirat [[Shabbat]] KeHilchata 28:69.
* The Mishnah ([[Shabbat]] 113a) writes that one may fold clothing on [[Shabbat]]. Rashi (s.v. Afilu) limits this to where one is folding the clothes in order to wear them again that day. Tosfot (s.v. Mekaplin) infers that it would be forbidden to fold clothing that would be needed only after [[Shabbat]]. This is codified by the Rif 41b, Rambam 22:22, Rosh 15:2, Tur, and S”A 302:3. From this and other halachot, the poskim explain that in general there is a Rabbinic prohibition of preparing on [[Shabbat]] for the weekday (See Orchot [[Shabbat]] vol 2, p. 400).
* In explaining the concept of Hachana, the Rambam ([[Shabbat]] 23:7) writes that cleaning dishes that one does not need to use on [[Shabbat]] is considered Metaken, whereas the Raavad argues that it is prohibited because it involves exerting effort for something that is needed during the week. Nonetheless, the [[Maggid]] Mishneh and Migdal Oz explain that the Rambam agrees with the Raavad and that his intention was that it is an issue of fixing the dishes for after [[Shabbat]]. Tzitz Eliezer 14:37 writes that this also is the opinion of Rashi.</ref> It is permitted to prepare on [[Shabbat]] for later on [[Shabbat]], and even for [[Tosefet Shabbat]] (the extension of [[Shabbat]]).<ref> Sh”t Minchat Shlomo 2:36:10 writes that there is no prohibition of preparing from [[Shabbat]] to [[Tosefet Shabbat]] because even [[Tosefet Shabbat]] is called “Yom HaShabbat HaGadol HaZeh” in Birkat Hamazon. Orchot [[Shabbat]] (vol 2, p. 408) agrees. </ref>
# It’s forbidden to prepare on [[Shabbat]] even for a Mitzvah that is happening after [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata 28:69 </ref>
# Preparation means any action even speech which isn’t needed for that day, however, if one action is done for both that day and also for after [[Shabbat]] it’s permissible. <Ref>Shemirat [[Shabbat]] KeHilchata 28:70 </ref>
# Therefore, it’s forbidden to washing vessels that won’t be needed, prepare food for after [[Shabbat]], fold clothing, rolling the Sefer HaTorah for the next Torah reading. <Ref>Shemirat [[Shabbat]] KeHilchata 28:71 </ref>
# When Erev [[Pesach]] falls out on [[Shabbat]] one shouldn’t clean the vessels used for Chametz rather one should just wipe them with one’s finger or have a non-Jew do it. <Ref>Shemirat [[Shabbat]] KeHilchata 28:71 </ref>
# When [[Purim]] falls out on Motzei [[Shabbat]], one may not bring the [[Megillah]] to shul on [[Shabbat]]. <Ref>Shemirat [[Shabbat]] KeHilchata 28:75 </ref>
# One may set his bed in order to make the room look presentable. It is forbidden, though, to set a bed in order to sleep on it after [[Shabbat]]. <ref>
* The Mishnah ([[Shabbat]] 113a) writes that one may set one’s bed on Friday night for [[Shabbat]] day but not on [[Shabbat]] for Motza’ei [[Shabbat]]. The Rif 41b, Rambam 23:7, Rosh 15:2, and Magen Avraham 302:6 codify this rule. Magen Avraham adds that one may set one’s bed so that the room will look presentable because that is considered a need for [[Shabbat]]. Mishna Brurah 302:19, Shemirat [[Shabbat]] KeHilchata 28:86, and The 39 Melachos (vol 1, p. 121) agree. The Machzik Bracha 302:2 points out that this is only when people will pass by the area where the beds are, but if the beds are in a separate room which people don’t pass by one may not set the beds. Kaf HaChaim 302:23 agrees.
* Similarly, Magen Avraham 667:3 writes that when taking out tables from the [[Sukkah]] on the last day of [[Sukkot]] one may not set up the table for [[Shemini Aseret]], however, one may stand up the table for Kavod [[Yom Tov]]. Pri Megadim E”A 667:3 explains that the general rule is that if the activity is done so that the house doesn’t look like a wreck it’s permitted, but if not, it’s forbidden.
* Similarly, Sh”t Igrot Moshe 4:47 rules that it is permissible to place one’s dirty dishes from the meal into a dishwasher on [[Shabbat]] even though it makes it easier to start the dishwasher after [[Shabbat]] if one is doing so in order that the dirty dishes don’t make the house look like a mess. He adds that one should just put each dish in the dishwasher as it come to his hand rather than sorting them as usual. Yalkut Yosef (vol 2, p. 221) agrees. </ref>
# After using sefarim on [[Shabbat]], one may return them to the shelf. <Ref> Shemirat [[Shabbat]] KeHilchata 28:89 quotes Rav Shlomo Zalman’s opinion that an action that doesn’t involve any Melacha, isn’t a Tircha (excessive effort), and is usually done without thinking may be done on [[Shabbat]] even if it has an effect for after [[Shabbat]]. For example, he permits bringing a [[Talit]] home from shul and returning a sefer to the shelf after using it. He adds (chapter 3 note 239) that in a shul, it is proper for each person to return his siddur and chumash to the shelf because if the gabbai has to return all the sefarim, it may involve [[Borer]]. Yalkut Yosef (vol 2, p. 226) agrees. Rabbi Mordechai Willig (Am Mordechai p. 176), however, questions the Shemirat [[Shabbat]] KeHilchata’s premise and concludes that one should be strict regarding bringing the [[Talit]] home. The 39 Melachos (vol 1, p. 116) agrees that returning one or two sefarim is permitted but returning many siddurim and chumashim in shul at the end of [[Shabbat]] is forbidden because it is clearly done as a preparation for after [[Shabbat]]. </ref>
# It’s permissible to go to sleep on [[Shabbat]] in order to be awake after [[Shabbat]], however, one shouldn’t say that one is doing so for that purpose. <Ref>Shemirat [[Shabbat]] KeHilchata 28:72 </ref>
# It’s permissible to clear the table even after [[Seudah Shelishit]] so that the room looks presentable unless one knows that will not use that room until the end of [[Shabbat]] (which is common if [[Seudah Shelishit]] finishes late). <Ref>Shemirat [[Shabbat]] KeHilchata 28:79 </ref>
# It’s permissible to do an action that isn’t any extra effort and it’s commonly done without thinking as long as long doesn’t say that one is doing so for after [[Shabbat]]. Therefore it’s permissible to take a [[Talit]] home from Shul, return a sefer to it’s shelf, return food to the refrigerator. <Ref>Shemirat [[Shabbat]] KeHilchata 28:81 </ref>
# It’s permissible an action that doesn’t require extra effort if not doing it will lead to a loss. Therefore if one left clothing outside one may take it inside to protect it from the rain if there’s a fear that it will rot. <Ref>Shemirat [[Shabbat]] KeHilchata 28:83 </ref>
==Studying Torah and other subjects==
# It’s permissible to learn Torah on [[Shabbat]] even if one is doing so for some need for after [[Shabbat]]. <Ref>Shemirat [[Shabbat]] KeHilchata 28:84 (in new editions 92), 39 Melachos (vol 4, pg 982), Yalkut Yosef ([[Shabbat]], vol 2, pg 216) </ref>
# Even according to those who permit learning secular subjects on Shababt (see [[Permitted and forbidden things to read|Permitted and forbidden things to read on Shababt]]), many forbid studying for a test during the week. <ref>
* Shemirat [[Shabbat]] KeHilchata (chap 28, note 206 and in new editions 220) quotes Rav Shlomo Zalman who was in doubt regarding whether it’s considered Hachana to study secular subjects not for the knowledge but only to do well on a test during the week. 39 Melachos (vol 4, pg 982) rules that it’s forbidden because of Hachana.
* Yalkut Yosef ([[Shabbat]], vol 2, pg 216) rules that one may only learn Torah on [[Shabbat]] and the only exception is a medical student who has a test after [[Shabbat]] and is pressured for time to study medicine (except for the study of surgery) on [[Shabbat]]. Though in that one case where it is permissible to learn secular studies on [[Shabbat]] it is only permitted with regards to Hachana.
* However, [http://www.ravaviner.com/2010/01/studying-secular-subjects-on-shabbat.html Rav Aviner] permits study for a test on [[Shabbat]] if one enjoys the learning and doesn't cause one stress. </ref>

==Washing plates, cups, or utensils==
# One may not wash plates or other utensils that were dirtied unless there is a chance that they will be used later that day. After [[Seudah Shelishit]] one should not wash the plates unless it is clear one will use them on [[Shabbat]]. It is permitted to wash drinking glasses unless the glasses certainly will not be used later that day. <Ref>
* The Gemara ([[Shabbat]] 118a) quotes a Braita which establishes that that one may wash dishes on Friday night for use on [[Shabbat]] morning, on [[Shabbat]] morning for use on [[Shabbat]] afternoon, and on [[Shabbat]] afternoon for use at [[Mincha]] time, but one may not wash them after [[Mincha]] time. The Braita adds that cups may be washed anytime, because there is no fixed time for drinking. The Rif 44a, Rambam 23:7, and S”A 323:6 cite this Braita.
* The Rosh 16:5 leaves out the case of cleaning on [[Shabbat]] morning for use on [[Shabbat]] afternoon. The Tiferet Shmuel explains that the Rosh left out that phrase because he understood that the Braita followed Rabbi Chidka’s opinion that one should eat 4 meals on [[Shabbat]], and the Rosh emended the Braita according to the halacha that one needs to eat only 3 meals on [[Shabbat]]. However, Tiferet Shmuel wonders why the Rosh didn’t explain the Braita as saying that one may clean the dishes for a voluntary meal in the afternoon. In fact, the Tosfot Rid 118a explains that the Braita is describing a person who wants to eat a voluntary fourth meal. Additionally, the Korban Netanel explains that the Rif 44a agrees with the Tosfot Rid, as the Rif quotes the Tosefeta including all 4 meals. The Me’iri 118a, however, rules that one may clean his dishes only in order to eat one of the 3 obligatory meals of [[Shabbat]] and not in order to eat a fourth meal.
* The Pri Megadim E”A 323:9 implies that the general rule is that if one knows that he will use these dishes again on [[Shabbat]], he may clean them, and if he knows that he will not use them again on [[Shabbat]], he may not clean them. Someone who is unsure if he will use them later may not clean the dishes after [[Seudah Shelishit]], since there is no assumption that he will use them again. Mishna Brurah 323:28, Kaf HaChaim 323:42, and Shemirat [[Shabbat]] KeHilchata 12:1 agree. Although Rav Ovadia Yosef in one place (Leviyat Chen p. 103) cites the Me’iri and rejects the Pri Megadim’s ruling that one who is sure that he will have a voluntary meal may clean his dishes, in Yabia Omer 7:37:6 he retracted and agreed with the Mishna Brurah.
* Ketzot HaShulchan 146:16 writes that one may clean dishes that are used for fruit or snacks at anytime as long as it is not clear that he will not use it again, since these utensils are similar to drinking glasses. Shemirat [[Shabbat]] KeHilchata 12:1 agrees.
* The Tosefta 13:19 concludes that one may clean ten cups even if he needs only one, because each one is perfectly fit to be used. This is codified by the Magen Avraham (323:8, quoting the Rokei’ach) and Mishna Brurah 323:26. Shemirat [[Shabbat]] KeHilchata 12:1, Mishneh Halachot 3:40, and Menuchat Ahava (vol 1, 11:5) apply this leniency both to cups and dishes. See, however, Bnei Tzion 323:9, who argues that this Tosefta was not quoted by the S”A because it was not accepted by the Bavli. He adds that even if applies to cups, it certainly doesn’t apply to dishes.
* Aruch HaShulchan 323:7 writes that if one has sufficient dishes or cups for the rest of [[Shabbat]], it is improper to clean anything. [[Tosfet Shabbat]] 323:8, Kaf HaChaim 323:39, Shevet HaLevi 5:39 and 6:42, Bear Moshe 6:82, Yalkut Yosef (vol 4, p. 21), and Menuchat Ahava (vol 1, 11:4) agree. Mishneh Halachot 3:40 and 6:80, however, permits [[cleaning the dishes]] for a [[Shabbat]] meal even if one has other dishes, because in essence one is cleaning for the purpose of [[Shabbat]] and not for the weekday. Rav Moshe Feinstein (cited in Kol Torah vol 54 p. 18), Rav Nissim Karelitz (cited by Orchot [[Shabbat]] p. 404), and Brit Olam (p. 66) agree.
* Bnei Tzion 323:9 brings a proof to the Aruch HaShulchan from a halacha in regards to folding clothes. The Mishna (113a) writes that one may fold clothes on [[Shabbat]], but the Gemara limits this to a case where one doesn’t have any other clothes. The Raavan (Chap 15) explains that if one were to have other clothes, folding one’s clothes would be considered [[preparing for after Shabbat]]. Similarly, the Biur HaGra also explains that this is the source for Rashi’s claim that one may only fold clothes if one needs to wear them again on [[Shabbat]]. The Ri (Tosfot 113a s.v. Yesh) has a doubt whether a person who has other clothes which aren’t as nice as the ones he wants to fold is allowed to fold his clothes or not. The Mishna Brurah 302:17 and Kaf HaChaim 302:29 rule that it is forbidden to fold clothes even if the other clothes aren’t as nice. Nonetheless in Shaar HaTziyun 302:17 he adds that the clothes which one wouldn’t wear on [[Shabbat]] aren’t considered a valid alternative, which would prevent one from folding one’s clothes. </ref>
# One may not clean plates or utensils that were dirtied unless there’s a chance that they will be used later that day; nonetheless one doesn’t have to calculate how many of that utensil will be needed rather if one will need even one of a certain type of vessel one may clean many of that same type. One may clean cups because they are frequently used even not at the time of a meal unless one knows that one will not use it that day. <Ref>Shemirat [[Shabbat]] KeHilchata 12:1 </ref>
# After the [[Friday night meal]], one may clean the dishes in order to use them for [[Shabbat]] day meal. However, after [[Seudat Shelishit]] one may not clean the dishes even if one will be using them the next day. <Ref>Shemirat [[Shabbat]] KeHilchata 12:1 </ref>
# If the dirty pots may become insect infested or may become ruined if it’s silver, one may let it soak in water even if one doesn’t plan on using them later that day. <Ref>Shemirat [[Shabbat]] KeHilchata 12:2 </ref>
# If one removed food from a pot and there’s leftovers still on the sides one may soak the pot in water in order to prevent the leftovers from becoming stuck to the pot, however, if the leftovers already dried onto the pot then it’s forbidden to soak it because one is just doing so in order to make cleaning it after [[Shabbat]] easier. <Ref>Shemirat [[Shabbat]] KeHilchata 12:3 </ref>
===Heating water on [[Yom Tov]]===
# One may use hot water in order to clean dishes on [[Yom Tov]] (if those utensils will be used on that day), however, it’s preferable to heat up the water before [[Yom Tov]]. However, dishes that were dirtied before [[Yom Tov]] one shouldn’t heat up water in order to clean those dishes. <Ref>Shemirat [[Shabbat]] KeHilchata 12:4 </ref>
===Using soap===
# One may use dishwasher soap in cold water, however, one shouldn’t put dishwasher soap into hot water (even a Kli Sheni). <Ref>Shemirat [[Shabbat]] KeHilchata 12:5 </ref>
# One may use soap in hot water which is in a Kli Sheni but one shouldn’t put soap into a Kli Rishon or have water from a Kli Rishon poured upon it. <Ref>Shemirat [[Shabbat]] KeHilchata 12:6 </ref>
==Sources==
<references/>
[[Category:Shabbat]]

Dancing, Clapping, and Making Music on Shabbat

2014-03-18T12:27:20Z

IvduEsHashemB'Simcha: Turned "a whistle" to "whistles" to match the other things (listed in plural)

{{Okay}}
==Dancing or Clapping==
# It's forbidden to dance or clap on [[Shabbat]].
# There is a minhag to be lenient in these issues and one shouldn't protest those who are lenient. Many authorities say that one shouldn't rely on this minhag except in cases of mitzvah. <Ref> The Mishna in Beitzah 36b writes that it’s forbidden to clap or dance on [[Yom Tov]] or [[Shabbat]]. The Gemara (36b) explains that this is a rabbinic prohibition in order to prevent a person from coming to fix a musical instrument. Tosfot (Beitzah 30a s.v. Tenan) writes that the gezerah of Chazal only applied then when they were experts in fixing musical instrument but it wouldn’t apply to us since we’re not experts in that area. The Bet Yosef 339:3 writes that the implication of all the poskim who simply copy the prohibition of the Mishna is that they do not hold of the logic of Tosfot. The Shulchan Aruch 339:3 rules clearly that it’s forbidden to clap or dance on [[Shabbat]]. The Rama writes that the minhag is to be lenient based on the opinion of Tosfot that there’s no prohibition anymore of coming to fix a musical instrument. The implication of the Rama is that this minhag isn’t proper but it’s better not to inform people of the prohibition so that they only violate it unintentionally and not deliberately. The Mishna Brurah 339:10 writes that one shouldn’t rely on this minhag except in cases of mitzvah. This is also the opinion of the Shemirat [[Shabbat]] KeHilchata 16:43-4. Sh"t Igrot Moshe 2:100 writes that even though most rishonim forbid, since the rama quotes tosfot and that is the minhag there is what to rely on but a baal nefesh should be strict. 39 Melachos (Rabbi Ribiat, vol 4, pg 1160) writes that based on the Rama many people permit themselves to clap and drum their fingers while singing (and quotes Igrot Moshe in the footnote). </ref>
# For the honor of the Torah it's permissible to dance on [[Simchat Torah]]. <ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1160) </ref>
==Rhythms or beats==
# It is forbidden to play a musical instrument even if the sound produced isn't musical or rhythmic. <ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1159) </ref>Examples of instruments included are whistles, rattles, bells, horns, and groggers. <ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1161) </ref>
# It's forbidden to make music (a rhythm) using any tool or even one's hand. <ref> However, making music is another prohibition codified in Shulchan Aruch 338:1 based on a different source altogether. The Gemara Eiruvin 104a has a dispute between Rav Menashe (and Ulla) who forbids any production of sound and Rava who only forbids making music (קול של שיר). The Bet Yosef 338:1 quotes the Rif and Rambam 23:4 who hold like Rava and infers from the Rosh 10:20 that he also holds like Rava. However, the Rosh and Tur 338:1 quote the Rabbanu Chananel who holds like Rav Menashe. The reason of Rava isn’t clear from the Gemara, Rashi, or Tosfot. However, the Rambam 23:4 writes that the reason of the prohibition is the same as in the Mishna in Beitzah, so that one doesn’t come to fix an instrument. The Magan Avraham 338:1 clearly understands like the Rambam as he even writes that really there is room for being lenient as the Rama writes in 339:3. This is also codified in Mishna Brurah 338:1. The Mishna Brurah adds that the prohibition is not limited to a musical instrument and also applies to one's hand. </ref>
# Therefore, one may not knock on a door with one’s fist in a rhythm. <ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1160) based on Mishna Brurah 338:1 (see previous footnote for background). See Orchot [[Shabbat]] 2:21(21) who agrees with this. </ref>
# One may not use a door knocker to knock on the door as it is considered an instrument designated for making sound. <ref>Rama 338:1 writes that tone may not knock on the door with a knocker even though one doesn't intend to make music because the knocker is designated to make noise. 39 Melachos (Rabbi Ribiat, vol 4, pg 1161), Shemirat [[Shabbat]] KeHilchata 23:55, The [[Shabbos]] Home (Rabbi Simcha Cohen, vol 2, pg 535) quote this as halacha. Based on Beiur Halacha 338:1 s.v. Hoil, the [[Shabbos]] Home writes that in cases of great need one is permitted to use the door knocker. </ref>
# If there is no other entrance available and one needs to enter it is permitted to open a door on [[Shabbat]] which has bells attached to it. It is preferable to remove the bells before [[Shabbat]]. <ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1161), Shemirat [[Shabbat]] KeHilchata 23:54 </ref>
# It is permissible to use a object not designed for producing sound that are not rhythmic. For example, it's permissible to tap on a glass (cup) to get the audience's attention or knock on the door with a key. <ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1160) </ref>
# One may set an alarm clock before [[Shabbat]] even though it will make noise on [[Shabbat]]. <ref>The [[Shabbos]] Home (Rabbi Simcha Cohen, vol 2, pg 537) and Sh"t Maharshag YD 1:7(2) permit. However, Sh"t Igrot Moshe 4:70(4) only permits if it is not heard outside his personal room. See Shemirat [[Shabbat]] KeHilchata 28:29 (and 28:30 in new edition) who permits before [[Shabbat]] setting a mechanical alarm clock that involves removing a pin (see there). </ref>
# After fulfilling the mitzvah of blowing (or listening) to the [[Shofar]] one may not blow the [[Shofar]] on [[Rosh Hashana]] for practice or amusement. The same restriction applies to [[Shabbat]] and [[Yom Tov]]. <ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1162) </ref>
==Children==
# Regarding children and noisemakers, see [[Games_on_Shabbat#Noisemakers|Games on Shabbat]].
==Singing==
# It is permitted to sing or whistle (with one's mouth) on [[Shabbat]]. <ref> Rama 338:1 permits whistling. The Magen Avraham 338:2 explains that this is only referring to whistling which is not musical. However, Mishna Brurah 338:3 disagrees and says even if you whistle a song it is permissible because it is with the mouth. Shemirat [[Shabbat]] KeHilchata 16:2 and 39 Melachos (Rabbi Ribiat, vol 4, pg 1160) rule in accordance with the Mishna Brurah. </ref>

==Sources==
<references/>
[[Category:Shabbat]]

Talk:Shabbat Davenings

2014-03-18T01:43:30Z

IvduEsHashemB'Simcha: Created page with "I added a "shacharit" section, but left it blank; if anyone wants to edit... ~~~~"

I added a "[[shacharit]]" section, but left it blank; if anyone wants to edit... [[User:IvduEsHashemB'Simcha|IvduEsHashemB'Simcha]] ([[User talk:IvduEsHashemB'Simcha|talk]]) 21:43, 17 March 2014 (EDT)

Shabbat Davenings

2014-03-18T01:42:28Z

IvduEsHashemB'Simcha: added "shacharit" section (left it blank)

{{Okay}}
==Friday afternoon==
# At [[Mincha]] on Friday there’s no [[Tachanun]] even if one prays [[Mincha]] Gedolah (six and a half hours). <Ref>S”A 267:1, Mishna Brurah 267:1 </ref>
# If one has a meal after midday on Friday should say [[Shir HaMaalot]] and not [[Al Neharot Bavel]]. <Ref>Mishna Brurah 267:1 </ref> (but see [[Having a meal on Erev Shabbat]]; this may not be allowed)

==Kabbalat Shabbat==
# Many sepharadim have the minhag to read the megilla of Shir Hashirim every Friday night. <ref> [http://www.dailyhalacha.com/m/halacha.aspx?id=2504 Rabbi Eli Mansour] see there for potential reasons and importance </ref>
# The minhag is to say Bemeh Madlikin before [[Arvit]] on Friday night. <ref>Kitzur S"A 76:9</ref>
# Bemeh Madlikin isn't said if [[Yom Tov]] falls on Friday or [[Shabbat]] or on [[Shabbat]] [[Chol HaMoed]].<ref>Kitzur S"A 76:9</ref>Sephardim don't say Bemeh Madlikin on [[Shabbat]] [[Chanuka]], and if [[Yom Kippur]] falls out on [[Shabbat]]. <ref>Rav Mordechai Eliyahu (comments to Kitzur S"A 76:11</ref>

==Friday night==
# In the Bracha of Hashkivenu (השכיונו) on Friday night the Sephardic minhag is that one doesn’t conclude the usual way rather starting from ובצל כנפיך תסתירנו one should add ופרוס סכת שלום עלינו ועל ירושלים עירך ברוך אתה ה' הפורס סכת שלום עלינו ועל כל עמו ישראל ועל ירושלים. <Ref>S”A 267:3 </ref>
# The minhag is to say VeShamru on [[Shabbat]] and VaYidaber Moshe on [[Yom Tov]] after the [[Brachot]] [[Kriyat Shema]] before [[Shemoneh Esrei]]. <ref>Mishna Brurah 267:9 </ref>

===Vayichulu===
The principal sanctification of [[Shabbat]] is consummated with the recitation of the "Vayechulu" passage. Based on mystical considerations, the Vayechulu passage is to be recited no less than three times<ref>Kaf Hachaim 268:33</ref> on Friday night. It is recited twice within the course of the [[Maariv]] [[prayer]] and the again at home as part of the [[Kiddush]].<ref>[[Shabbat]] 119b, Rambam [[Shabbat]] 29:7</ref> We are taught that one who says Vayechulu on Friday night is considered to be a partner with God in creation.<ref>[[Shabbat]] 119b, See Likutei Maharan II:8</ref> So too, it is in merit of the recitation of Vayechulu that one is provided with the two escorting angels<ref>[[Shabbat]] 119b</ref> and additionally all of one's sins are forgiven.<ref>[[Shabbat]] 119b. The Abudraham suggests that the word ‘asher’ which appears three times in the Vayechulu also appears three times in the portion of the red heifer thereby connecting the two, with the Red Heifer being the ultimate source of purity and forgiveness from sin. </ref>

So important is this passage, that according to most authorizes, once one has recited Vayechulu one has discharged one's true obligation of reciting [[Kiddush]]. The common custom of reciting the [[Kiddush]] at home over a cup of wine is essentially a rabbinical enactment and not necessarily a pre-requisite for fulfilling the Torah's mitzva of [[Kiddush]].<ref>Rambam [[Shabbat]] 29:6, Magen Avraham 271:1, but see Rabbi Akiva Eiger ad loc.</ref> Some authorities however do not consider [[Kiddush]] properly discharged until it is recited over a cup of wine.<ref>Rashi;[[Berachot]] 25b, Rabbi Akiva Eiger, ad loc.</ref> The recitation of [[Kiddush]] at home, in addition to repetition of Vayechulu, also recalls the exodus from Egypt. There are several authorities who argue that one has not truly fulfilled the mitzva of [[Kiddush]] unless one has made reference to the Exodus in the [[Kiddush]].<ref>Pesachim 117b</ref>

It is interesting to note that it may just be that the only reason Vayechulu is repeated after [[Maariv]] all year long is simply to ensure that it be recited on a [[Yom Tov]] which would coincide with a [[Shabbat]], in which case the Vayechulu would not have been recited as part of the [[Maariv]] Amida.<ref>O.C. 268:7, Tosfot;Pesachim 106a</ref> Similarly, the recitation of Vayechulu at [[Kiddush]] is actually not truly required. Rather, it is recited for the benefit of those present who may not yet have heard or recited Vayechulu as is often the case by women and children who don't normally say the [[Maariv]] [[prayer]].<ref>Ibid. Ta'amei Haminhagim 289</ref>

The Vayechulu that is recited following the [[Maariv]] Amida is to be recited standing, out loud, and in unison with the rest of the congregation.<ref>O.C. 268:7</ref> The purpose of this recitation of Vayechulu is to serve as a form of testimony, proclaiming our belief that God created the world in six days and rested on the seventh. As such, some authorities require it to be recited with at least another person,<ref>Mishna Brurah 268:19</ref> while others call for it to be recited as part of a [[minyan]].<ref>Taz;O.C.268:5</ref> If need be, Vayechulu may be recited while sitting.<ref>Kaf Hachaim 268:36</ref>

Another reason that Vayechulu is recited three times on Friday night is because the word "asher" appears three times. The word "asher" also appears 3 times in reference to the Para Aduma, red heifer. The rabbis derive form here that just as the Para Aduma brings forgiveness and purity, so too does the thrice recitation of Vayechulu.<ref>Kaf Hachaim 268:34</ref>

It is recommended that one not overly prolong one's Amida in order to be able to recite Vayechulu with the congregation.<ref>Beiur Halacha</ref> Other authorities are not too particular about reciting it along with someone else. According to this approach, if one missed the opportunity of saying Vayechulu along with the congregation then it is best recited alone afterwards.<ref>Chazon Ish O.C. 39:10, Kaf Hachaim 268:36</ref> Some authorities rule however that those praying alone should never recite Vayechulu after the Amida.<ref>Taz 268:5</ref>

It is noted that reciting Vayechulu three times on Friday night contains within it deep kabbalistic secrets.<ref>Kaf Hachaim 268:33,35</ref> If one is in the midst of reciting the silent Amida when the congregation about to recite Vayechulu together, one should aim to recite the Vayechulu of one's Amida along with the congregation, if possible.<ref>Halichot Shlomo I 14:5, Tzitz Eliezer 14:24</ref> Talking during the public recitation of Vayechulu is strictly forbidden.<ref>O.C. 268:12, Mishna Brurah 56:1</ref>
==[[Shacharit]]==
==Mussaf==
# If [[Rosh Chodesh]] is coming up in the next week, before [[Mussaf]] the congregation says the bracha for the new moon and announces the [[rosh chodesh]]. <ref> see next note</ref>
# Ashkenazim have the minhag to stand for the announcement and bracha of [[Rosh Chodesh]] on [[Shabbat]] the week before [[Rosh Chodesh]]. <ref> Magen Avraham 417:1, Igrot Moshe 1:142 </ref> However, the Syrian minhag is not to stand for this. <ref> [http://www.dailyhalacha.com/displayRead.asp?readID=1352 Rabbi Mansour] on Dailyhalacha.com </ref>
# See [[Mussaf]]

==Mincha==
# Before taking out the sefer torah, the congregation says the pasuk "VaAni Tefilati". <Ref>Kitzur S"A 76:14</ref>
# After [[Shemoneh Esrei]] the minhag is to say "Tzidkatcha Tzedek". If it is a day that had it been a weekday they wouldn't have said [[Tachanun]], they don't say Tzidkatcha at [[mincha]].<ref>Kitzur S"A 76:15</ref>

==Saying the weekday [[Shemoneh Esrei]] by mistake==
# If one made a mistake and began a weekday bracha on [[Shabbat]], one should finish that bracha and then continue from the middle bracha of the [[Shabbat]] Shemona Esrei. <Ref>Kitzur S"A 76:16</ref>
# If one made a mistake and said Atta as the first word of [[Atta Chonen]] and then remembers that it is [[Shabbat]], if it is for [[Mariv]] on Friday night or [[Mincha]] on [[Shabbat]] day then one should continue with Kidashta for [[Mariv]] and Echad for [[Mincha]] since those [[brachot]] begin with Atta. If it is [[Shacharit]] and one already said Atta, if one said Atta because one forgot that it was [[Shabbat]] one should finish [[Atta Chonen]] and continue with Yismach, however, if one remembered that it was [[Shabbat]] and by habit said Atta, one should continue with Yismach Moshe. <ref>Kitzur S"A 76:17</ref>
# If one made a mistake and began a weekday Shemona Esrei bracha during [[Mussaf]], one should stop even in middle of the bracha and continue with Tikanta [[Shabbat]].<ref>S"A 268:2, Kaf HaChaim 268:9, Kitzur S"A 76:19. See also [[Mussaf]]. </ref>
# If one made a mistake and said the entire weekday Shemona Esrei, one hasn't fulfilled his [[obligation to pray]] Shemona Esrei of [[Shabbat]], so he has to start from the beginning. <ref>S"A 268:4-5</ref> If one is unsure if one said the weekday Shemona Esrei one has to repeat the [[Shabbat]] Shemona Esrei. <Ref>Mishna Brurah 268:9</ref>

==Personal requests==
# One should refrain from making any personal requests in [[davening]] on [[Shabbat]] unless it is part of the established texts (such as the HaRachaman's in [[benching]]). <ref>Mishna Brurah 188:9 </ref>

==If one forgot to say Mincha on Friday afternoon==
# If one forgot to say [[Mincha]] on Friday one should say [[Arvit]] on Friday night, two [[Shemoneh Esrei]]s of [[Shabbat]], the first one for [[Arvit]] and the second as a makeup for [[Mincha]] ([[Tashlumin]]). <Ref>S”A 108:9 </ref>
==Mariv on Saturday Night==
See the [[Atta_Chonantanu]] page.

==Learning on Shabbat==
# People who work during the week should make an extra effort to learn Torah on [[Shabbat]] and [[Yom Tov]]. <ref>Kitzur S”A 77:24 </ref>
==Credits==
Special thanks to Rabbi Ari Enkin for his contribution to the Vayichulu section from his books [[Amot]] Shel Halacha.
==Sources==
<references/>
[[Category:Shabbat]][[Category:Prayer]]