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Bracha on Coffee and Tea

2025-06-18T07:56:44Z

Moshiachnow770:

There’s nothing like a freshly brewed cup of coffee in the morning (or if you’re English, a fresh pot of earl gray). Although it’s not necessarily so that you’ll cry over the last drop, but it definitely is part of a good American morning.<ref> Of course, there are many halachos in regards to drinking and/eating before Shachris or before [[Kiddush]] on [[Shabbos]]. Based on Shulchan Aruch 89:3, there are many Poskim who permit drinking coffee or tea before [[davening]]. Among them are the Maharsham ([http://www.hebrewbooks.org/pdfpager.aspx?req=41144&pgnum=160 Daat Torah 89:3]), Aruch Hashulchan 89:23, Kaf Hachaim 89:31, and many other prominent Poskim. While the Mishneh Brurah 89:22 seems to only permit black coffee without sugar, most permit coffee even with sugar and cream since the drinking is necessary to enable one to daven in a better manner, it is common, and isn't considered an act of arrogance. See further [[Eating_before_Davening#Shacharit]]. </ref> Since we are a grateful nation who are always looking to pay homage to Hashem for all the good that he constantly gives us, we certainly would like to recite a meaningful berachah on that delicious cup of coffee, but what is the correct blessing on that cup of joe? Now, if you’ll ask, what in the world is the basis for such a question? Everyone knows that you recite the berachah of [[Shehakol]] on coffee/tea! Well, that is not necessarily so.
 The Panim Meiros<ref> Rav Meir Eisenstadt, 1670-1744. Famous Gaon, Rov and Rosh Hayeshiva in Eisenstadt, Austria.</ref> was once visiting the city of Worms, Germany<ref> The city, known in Medieval Hebrew under the name Vermayza or Vermaysa </ref> and he saw the great Chasid and Gaon, Rav Shmuel Shatin,<ref> [https://en.wikipedia.org/wiki/Samuel_Schotten Rav Shmuel Shatin] wrote the sefer Kos Hayeshuos, was the Rav of Dramesht, and died 14 Tammuz 1719. His great grandson was the Chatom Sofer. </ref> reciting the blessing of Borei Pri Ha’adomah on a cup of tea. He approached Rav Shmuel and questioned his choice of blessing based on the general custom of everyone else, who usually recited a [[Shehakol]] on tea. Rav Shmuel responded that “a custom based on a mistaken notion is not a valid custom or law.”<ref>Several others agree with Rav Shmuel Shatin that coffee and tea should be haadama. These poskim include Rabbi Yisrael Chagiz ([https://beta.hebrewbooks.org/reader/reader.aspx?sfid=723#p=27&fitMode=fitwidth&hlts=&ocr= Halachot Ketanot 1:9]), who lived in Morocco, Italy and Israel in the second half of the seventh century, and Rabbi Yehuda Ayash ([https://beta.hebrewbooks.org/reader/reader.aspx?sfid=45970#p=71&fitMode=fitwidth&hlts=&ocr= Bet Yehuda YD 21]), who lived in Algeria in the first half of the eighteenth century, and .</ref> The Panim Meiros went on to rule in two separate responsa<ref> Shu”t Panim Meiros. Chelek Aleph siman 95, chelek Beis siman 190. </ref> that although the general custom is to recite a [[Shehakol]] on tea/coffee, the correct Berachah on tea is, in fact, a Borei pri Ha’adomoh.<ref> And the coffee would need a Borei Pri Ha’eitz, as the coffee grows on a perennial tree. See Gemrah [[Berachos]] daf 40a and Ritva and Rabbeinu Chananel </ref> 
This whole issue originates in a Gemarah in [[Berachos]]. The Gemarah in [[Berachos]] (daf 39a) refers to various [[blessings]] recited on different types of foods. The berachah on water, as we all know, is a [[Shehakol]]. However, it is possible for water to change its status and require a person to recite a different blessing over it. One such example, the Gemarah says, is Mei Silka K’silka-the water that beets were cooked in has the same berachah as the beets themselves. Basically, this means that when you cook vegetables in water, the water itself is infused with the essence of the vegetable<ref> Rosh [[Berachos]] perek Keitzad mevorchim </ref> and changes [[berachos]]; it transforms from requiring the berachah of [[Shehakol]] to now needing the berachah of Borei Pri Ha’adomah. In essence, the water in which the vegetables were cooked has taken the identity of the vegetable onto itself and it now requires the same berachah as the vegetable. For example, if you have a nice vegetable soup waiting for you at home, but by the time you get home all the vegetables were gone leaving you with only a vegetable-free broth, you would need to recite a borei pri Ha’adomoh over the broth.<Ref> See shulchan aruch Orach chaim Siman 205, sif 2. This is only if the soup was originally a pure vegetable soup. If there was chicken or meat in the soup, the blessing on the leftover broth would be a [[Shehakol]] as the primary part of the soup would be the chicken flavor and not the vegetables </ref> 
If this is the case, shouldn’t the Berachah on brewed tea be a borei pri Ha’adomoh?<ref> Tea is the agricultural product of the leaves, leaf buds, and internodes of various cultivars and sub-varieties of the Camellia sinensis plant and as such the Berachah should be a Borei Pri Ha’adomoh. </ref> Shouldn’t the Berachah on coffee be borei pri ha’eitz?<ref> As the Coffee is a brewed beverage prepared from the roasted seeds of the coffee plant, colloquially called coffee beans. The beans are found in coffee cherries, which grow on trees and the Berachah therefore should be a borei pri ha’eitz. </ref> And shouldn’t the Berachah on beer be a borei minei mezonos?<ref> The Berachah on the boiled hops/barley would be a borei minei mezonos, so too, the water it was boiled in should retain that very same Berachah according to this Gemarah! Of course, we recite [[Shehakol]]- see Tosafos- [[Berachos]]- daf 38a for 4 reasons why we do so. </ref> This is not a new question. In fact, the Rashba, the Rosh, Tosafos and many Rishonim have already broached this subject and have offered several suggestions that would help us answer our question.<ref> They all ask on this Gemarah from the Berachah on squeezed juice. Juice that is squeezed from a vegetable or fruit would only require a [[Shehakol]] since it is only the by-product of the fruit and not the actual fruit itself. If that is the case, what is the difference in this Gemarah that the water with just the taste of veggies has a din of the Vegetables themselves, whereas by squeezed juice it is only a [[Shehakol]]? The Rashba, Rosh and Tosafos feel that there is enough of a basis to make a distinction. In the above article we will only discuss the contention of the Rosh. </ref> The Rosh<ref> Shaalos U’Teshuvos HaRosh Klal 4, siman 15. Also in the Rosh’s Halachos in Masechta [[Berachos]] on Daf 39a. </ref> writes that this Halacha of the Gemarah is not an absolute rule. The water does not always take the identity of the vegetable itself, and in some cases the Berachah on the water would remain a [[Shehakol]]. Rosh explains that the water will only acquire a new Berachah-identity if, and only if, one is cooking the soup in order to eat the vegetables also. It is then that the water can be viewed as being one with the vegetables and allow it to be viewed as having become part of the “greater soup”. It is in such a case that the Berachah will be the same as the vegetable itself. However, if one is only [[cooking]] the vegetable so that the water should be infused with its taste, and not because he also wants to eat the vegetables, then he would only recite a [[Shehakol]] on the water as the water retains its own identity, albeit with a better taste; it’s just a cup of flavored water. 
Perach Mateh Aharon<ref> Rav Aharon Hakohen Perachia (1627-1697). Wrote the Sefer- Perech Mateh Aharon, appointed chief rabbi of Salonika in 1688. </ref> writes that it is based on the reasoning of the Rosh that we recite a [[Shehakol]] on coffee, tea, and even beer because the tea leaves are not being eaten, the coffee grinds are definitely going to be thrown out, and nary a hop will ever be found in a bottle of beer. The whole intention of the [[cooking]] process in solely for the resultant drink and not for the tea leaves, beans and hops at all. 
So while it is true that the tea leaf and the coffee bean and the hops are boiled in the water, and it is true that from the simple understanding of the Gemarah the water should have required an upgraded brachah, however, when you apply the Rosh’s qualification of this Halachah it allows for, and even encourages, the general custom to recite a [[Shehakol]] on a nice steaming cup of a morning Starbucks coffee<ref> This is referring to home-brewed Starbucks coffee. As of late there has been much written about the kashrus of the general Starbucks stores since that they have started to serve non-kosher, indeed treif, heated items in their stores. Although the unflavored, and some of the flavored, ground coffee is under a very reliable hashgacha, the treif elements of the store might affect the kashrus of various special drinks the stores have to offer. For an excellent overview of the kashrus concerns and solutions see their article [http://www.crcweb.org/Starbucks%20cRc%20Full%20Article%20April%202011.pdf]. The Star-K kashrus organization have also published their recommendations and guide to Starbucks coffee is the latest issue of their [http://www.star-k.org/Starbuckschart.pdf “Kashrus kurrents” publication]. You can view it at their website www.star-k.org. </ref> (see footnote) as one is only focused on the drink itself and not anything else. On the other hand, the Panim Meiros counters that tea and coffee are in a different class when it comes to this Halachah. Tea leaves and coffee are planted, cultivated, roasted and ground in order to produce this drink. This is the end result and the bottom line for the tea and coffee; it was produced for just this purpose and is only edible in this state. So, of course the water in which the coffee/tea was boiled will take on a greater significance than just being flavored water, whereupon it will take upon itself the berachah of the tea leaf or the coffee bean, as this is what they were grown for. 
'''Halachic epilogue'''
The Panim Meiros has put forth a seemingly strong halachic argument and brought many proofs to support his case.<ref> See Panim Meiros chelek 2, Siman 190 for an extensive Torah essay on this subject. </ref> However, he ends off his responsa by stating that the beracha on coffee and tea still remains a [[Shehakol]] as this has been the minhag of the Jews for as long as he can remember and the minhag is not going to change, therefore, he too only recited a Shehakol on coffee and tea. In addition, many of the gedolim of his era, such as the Beis Meir,<ref> Beit Meir 205:2 </ref> and the Shvus Yaakov<ref> Shevut Yacov 2:5 </ref> differed with the Panim Meiros’ understanding of the Rosh and were of the opinion that the correct berachah on these beverages are a [[Shehakol]]. Therefore, when you sit down in the morning, afternoon or evening to a freshly brewed steaming cup of coffee, recite a [[Shehakol]] and enjoy! 
==Sources==
<references/>

[[Category:Brachot]]

Talk:Chochmas hatorah

2025-06-18T07:49:35Z

Moshiachnow770: Created page with "here is the discussion page you may comment on this page:"

here is the discussion page you may comment on this page:

Chochmas hatorah

2025-06-18T07:47:57Z

Moshiachnow770:

here is an online (not whole) for the book chochmas torah:חכמת התורה

פרק א - ברכות
א
ווען איינער האט א סעודה און אינמיטן די סעודה דארף ער א בית הכסא און נאכדעם וואס ער וואשעט ניגאל וואסער דארף ער זאגן נאך המצי אדער איז דער ערשטער גענוג דער ענטפער איז ער טוט נאך א המוציא און דער נאך זאגט ער ברוך שם זאגט ברוך שם ווייל ווען דו (חס"ו) גייט פארביי און דער בית דין פרעגט דיך פארוואס האסטו געזאגט ברוך שם צוויי מאל אויב וויסן דיין נשמה ווייסט אז דו דארפסט נישט זאגן נאך המוציא וועט דיין נשמה פשוט זאגן אוי האב איך געזאגט ברוך. שם ווייל איך האב געזאגט נאך א חמצי און אויב דער ענטפער איז אז דו זאלסט זאגן המוציא נאכאמאל זאג אוי דער צווייטער ברוך שם איז געווען פאר דעם ערשטן ברוך שם ווייל דו זאלסט טוהן נאך א המוציא.
ב
ווען מען זאגט אמן ויהי שמי רבא אין קדיש גיט עס דיר זיבעציק ברכות, און בפרט ווען קינדער זאגן אמן און יהי שמי רבא גיט עס השם דיין עלטערן און דעם ליובאַוויטשער רבי'ן מלך המשיח אַ סך נחת. און עס גיט אויך דעם קינד מיט זיין משפּחה אַ גוט און גליקלעך יאָר.
ג
ווען דו וועסט זיך דאווענען מיט קנאות און קבונה און פון דיין הארץ, וועט דיין תפילה גלייך ארויף גיין צו שמיים, און ה' וועט עס מקבל זיין מיט ליבשאפט, און ה' וועט הערן צו דיינע צרות און נעמען דיין שבחים און דאנק ווייל ה' האט ליב תפילות גלייך פון דיין הארץ. פּונקט ווי ווען אַ קינד בעט זיין פאטער פֿאַר אַ נייַ צאַצקע נאָך ער האט געטאן עפּעס זיין פאטער האט נישט ווי זיין פאטער וועט מסתּמא באַקומען איר די צאַצקע אָבער ווען דער קינד בעט זיין פאטער פֿאַר אַ נייַ צאַצקע נאָך ער האט געטאן עפּעס וואָס זיין פאטער ליב, זיין פאטער וועט מער גיבן אים דאס שפילצייג, אז ווען דו וועסט דאווענען מיט קנאות און קבונה און פון דיין הארץ, וועט דיין תפילה גלייך ארויף גיין אין שמיים און ה' וועט עס מקבל זיין מיט ליבשאפט און ה' וועט הערן דיין צרות און נעמען דיין שבחים און דאנק ווייל השם האט ליב תפילות גלייך פון דיין הארץ. אבער ווען דו מורמלט די ווערטער (למשל וינ7ט 89 קכדטן כחיחילך) וועט דיין תפלה קוים קומען צו שמים און אפילו אויב עס טוט, וועט ער מסתמא נישט ענטפערן דיין תפילה.

ד
איר קענט נישט דאַווען איידער איר וואַשן די הענט און זאָגן
מודה אני לפניך מלך חי וקיים שהחזרת בי נשמתי בחמלה. גרויס אמונתך
און זאג די תורה ברכות ווייל דו קענסט נישט דאווענען ווען דיין טומאה און אזוי וואס האט דאס צו טאן מיט די תורה ברכות אקעי איך מודה אז יא מ'קען נישט דאווען איידער דו וואשן די הענט און זאגן מוד עני ווייל פריער דיינע הענט זענען טמא און שמוציגע אבער וואס האט דאס צו טאן מיט ברכות תורה? תורה ברכות איז ברכות פון תורה למשל נותן התורה... און נותן תורה האט אין זיך תורה און מען דארף זאגן אפילו א ביסל תורה פאר דיר.

ה
דאַווענינג איז ניט נאָר ברכת השחר פּסוקי פון שבחים
ברכת שמע און שמונה עשרה, אָבער דער באַפרייונג איז אויך פשוט צו בעטן השם צו העלפן איר אָדער דאַנקען השם פֿאַר וואָס איר האָט שוין.

פרק ב - בראשית
א
די סיבה הקב"ה האט געמאכט די וועלט ווי איר ווייסט איז ווייל הקב"ה וויל א וואוינונג פלאץ וואו עס האט תורה ומצוות, פארוואס האט ער נישט אויסדערוויילט צו זאגן בגן עדן ווייל דארט אין גן וואוינונג פון תורה ומצוות פאר ה' צו לעבן פארוואס זאל עס זיין א גרעסערע וואוינונג פון תורה ומצוות? ווייל אין די וועלט איז עס א גרויסע נסיון ווייל מענטשן האבן דא בחירה און קענען אויסקלייבן וואס זיי ווילן צו טאן און מיר קענען אויסקלייבן אויב מיר ווילן טאן די ריכטיגע אדער אומרעכט זאך און אויב יעדער וואלט געטון די ריכטיגע זאך וואלט משיח קומען און דער גאנצער באַגריף פון אַלעמען טאן די רעכט זאַך וואָלט קומען צו פאַקט.

Chochmas hatorah

2025-06-18T07:46:48Z

Moshiachnow770:

here is a "trailer" for the book chochmas torah:
חכמת התורה

פרק א - ברכות
א
ווען איינער האט א סעודה און אינמיטן די סעודה דארף ער א בית הכסא און נאכדעם וואס ער וואשעט ניגאל וואסער דארף ער זאגן נאך המצי אדער איז דער ערשטער גענוג דער ענטפער איז ער טוט נאך א המוציא און דער נאך זאגט ער ברוך שם זאגט ברוך שם ווייל ווען דו (חס"ו) גייט פארביי און דער בית דין פרעגט דיך פארוואס האסטו געזאגט ברוך שם צוויי מאל אויב וויסן דיין נשמה ווייסט אז דו דארפסט נישט זאגן נאך המוציא וועט דיין נשמה פשוט זאגן אוי האב איך געזאגט ברוך. שם ווייל איך האב געזאגט נאך א חמצי און אויב דער ענטפער איז אז דו זאלסט זאגן המוציא נאכאמאל זאג אוי דער צווייטער ברוך שם איז געווען פאר דעם ערשטן ברוך שם ווייל דו זאלסט טוהן נאך א המוציא.
ב
ווען מען זאגט אמן ויהי שמי רבא אין קדיש גיט עס דיר זיבעציק ברכות, און בפרט ווען קינדער זאגן אמן און יהי שמי רבא גיט עס השם דיין עלטערן און דעם ליובאַוויטשער רבי'ן מלך המשיח אַ סך נחת. און עס גיט אויך דעם קינד מיט זיין משפּחה אַ גוט און גליקלעך יאָר.
ג
ווען דו וועסט זיך דאווענען מיט קנאות און קבונה און פון דיין הארץ, וועט דיין תפילה גלייך ארויף גיין צו שמיים, און ה' וועט עס מקבל זיין מיט ליבשאפט, און ה' וועט הערן צו דיינע צרות און נעמען דיין שבחים און דאנק ווייל ה' האט ליב תפילות גלייך פון דיין הארץ. פּונקט ווי ווען אַ קינד בעט זיין פאטער פֿאַר אַ נייַ צאַצקע נאָך ער האט געטאן עפּעס זיין פאטער האט נישט ווי זיין פאטער וועט מסתּמא באַקומען איר די צאַצקע אָבער ווען דער קינד בעט זיין פאטער פֿאַר אַ נייַ צאַצקע נאָך ער האט געטאן עפּעס וואָס זיין פאטער ליב, זיין פאטער וועט מער גיבן אים דאס שפילצייג, אז ווען דו וועסט דאווענען מיט קנאות און קבונה און פון דיין הארץ, וועט דיין תפילה גלייך ארויף גיין אין שמיים און ה' וועט עס מקבל זיין מיט ליבשאפט און ה' וועט הערן דיין צרות און נעמען דיין שבחים און דאנק ווייל השם האט ליב תפילות גלייך פון דיין הארץ. אבער ווען דו מורמלט די ווערטער (למשל וינ7ט 89 קכדטן כחיחילך) וועט דיין תפלה קוים קומען צו שמים און אפילו אויב עס טוט, וועט ער מסתמא נישט ענטפערן דיין תפילה.

ד
איר קענט נישט דאַווען איידער איר וואַשן די הענט און זאָגן
מודה אני לפניך מלך חי וקיים שהחזרת בי נשמתי בחמלה. גרויס אמונתך
און זאג די תורה ברכות ווייל דו קענסט נישט דאווענען ווען דיין טומאה און אזוי וואס האט דאס צו טאן מיט די תורה ברכות אקעי איך מודה אז יא מ'קען נישט דאווען איידער דו וואשן די הענט און זאגן מוד עני ווייל פריער דיינע הענט זענען טמא און שמוציגע אבער וואס האט דאס צו טאן מיט ברכות תורה? תורה ברכות איז ברכות פון תורה למשל נותן התורה... און נותן תורה האט אין זיך תורה און מען דארף זאגן אפילו א ביסל תורה פאר דיר.

ה
דאַווענינג איז ניט נאָר ברכת השחר פּסוקי פון שבחים
ברכת שמע און שמונה עשרה, אָבער דער באַפרייונג איז אויך פשוט צו בעטן השם צו העלפן איר אָדער דאַנקען השם פֿאַר וואָס איר האָט שוין.

פרק ב - בראשית
א
די סיבה הקב"ה האט געמאכט די וועלט ווי איר ווייסט איז ווייל הקב"ה וויל א וואוינונג פלאץ וואו עס האט תורה ומצוות, פארוואס האט ער נישט אויסדערוויילט צו זאגן בגן עדן ווייל דארט אין גן וואוינונג פון תורה ומצוות פאר ה' צו לעבן פארוואס זאל עס זיין א גרעסערע וואוינונג פון תורה ומצוות? ווייל אין די וועלט איז עס א גרויסע נסיון ווייל מענטשן האבן דא בחירה און קענען אויסקלייבן וואס זיי ווילן צו טאן און מיר קענען אויסקלייבן אויב מיר ווילן טאן די ריכטיגע אדער אומרעכט זאך און אויב יעדער וואלט געטון די ריכטיגע זאך וואלט משיח קומען און דער גאנצער באַגריף פון אַלעמען טאן די רעכט זאַך וואָלט קומען צו פאַקט.

Shulchan Aruch

2025-04-01T08:20:31Z

Moshiachnow770:

==Overview==
<blockquote dir="rtl">
'''בית יוסף - הקדמה'''

ועלה בדעתי שאחר כל הדברים אפסוק הלכה ואכריע בין הסברות כי זהו התכלית להיות לנו תורה אחת ומשפט אחד. וראיתי שאם באנו לומר שנכריע דין בין הפוסקים בטענות וראיות תלמודיות הנה התוספות וחידושי הרמב"ן והרשב"א והר"ן ז"ל מלאים טענות וראיות לכל אחת מהדיעות. ומי זה אשר יערב לבו לגשת להוסיף טענות וראיות. ואיזהו אשר ימלאהו לבו להכניס ראשו בין ההרים הררי אל להכריע ביניהם על פי טענות וראיות לסתור מה שביררו הם או להכריע במה שלא הכריעו הם. כי בעונותינו הרבים קצר מצע שכלינו להבין דבריהם כל שכן להתחכם עליהם. ולא עוד אלא שאפילו היה אפשר לנו לדרוך דרך זה לא היה ראוי להחזיק בה לפי שהיא דרך ארוכה ביותר:

ולכן הסכמתי בדעתי כי להיות שלשת עמודי ההוראה אשר הבית בית ישראל נשען עליהם בהוראותיהם הלא המה הרי"ף והרמב"ם והרא"ש ז"ל אמרתי אל לבי שבמקום ששנים מהם מסכימים לדעת אחת נפסוק הלכה כמותם אם לא במקצת מקומות שכל חכמי ישראל או רובם חולקין על הדעת ההוא ולכן פשט המנהג בהיפך:</blockquote>
In his acclaimed introduction to the Beit Yosef, Rav Yosef Karo sets down his monumental rules of Pesak, to follow the three Amudei Horaah, the [[Rif]], [[Rambam]], and [[Rosh]], upon whom the entire Jewish nation relies. We are simply incapable of decide for ourselves who is correct from among the dominating figures of the Rishonim. There exist a number of approaches to understanding the Beit Yosef's approach to Halacha and the extent to which it has been accepted among the Jewish people. Such discussions also appear regarding the acceptance of the Arizal's rulings. These are some basic approaches to elaborated on further below.<ref>This overview section is based heavily on the [http://www.otzar.org/wotzar/book.aspx?198570&pageid=19857000527 Darkei Horaah section of Orot HaTahorah], by Rav Zecharia ben Shlomo. It also appears in the back of his other Sefarim, Hilchot Tzava and Orot HaHalacha.</ref>
===Sephardim===

#'''Chacham Ovadia Yosef''': The rulings of Shulchan Aruch have been accepted in any case, lenient or strict, even Lechatchilah. In a case of "Stam vaYesh," the Halacha follows the Stam unequivocally.<ref>See Yabia Omer (vol. 1 Yoreh De'ah 25), the end of Yechaveh Da'at (vol. 5), and the introduction to Taharat haBayit.</ref>
#'''Chacham Ben Tziyon Abba Shaul''': The Shulchan Aruch's rulings are not absolute "BeTorat Vaday. Although he decides debates between the Rishonim, if one side was not completely rejected, the Shulchan Aruch will present the more correct one as "Stam" and the less correct but still significant view as a "Yesh Omrim" to recommend one be stringent if easily possible. If the "Yesh" is more lenient, then it's worthy of being included as an additional reason to be lenient in situations of need. This understanding resolves numerous contradictions in Shulchan Aruch and stringencies in Ben Ish Chai. Similarly, in a "Yesh veYesh" - two Yesh Omrims - the Halacha follows the latter, but the former was written for the above reasons. Essentially, the rulings of the Shulchan Aruch were accepted "BeTorat Safek;" therefore, one can better understand how Acharonim can rule stringently against the Shulchan Aruch in cases of Torah level prohibitions, such as by employing the principle of Safek Berachot leHakel Neged Maran.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=19979&st=&pgnum=24 Ohr LeTzion vol. 2 "Yesodot Darkei Horaah."] This is also the primary approach of Rav Zecharia ben Shlomo</ref>
#'''Chacham Mordechai Eliyahu''': The '''Ben Ish Chai''' unified Nigleh and Nistar, the rulings of Maran Rav Yosef Karo with those of the Zohar and Mekubalim, with the Arizal at their head, and he was accepted as the Posek Acharon.<ref>Hakdama to Kitzur Shulchan Aruch with comments of Rav Mordechai Eliyahu. For a crisp and concise articulation of this approach, see [https://www.youtube.com/watch?v=-r76FxGzCuM Which Hacham/Rabbi Should Sephardim Follow? by Rabbi Ya'aqob Menashe].</ref> One's role is to satisfy all opinions, not find lenient views to rely upon. Those are reserved for only dire circumstances.<ref>[https://www.yeshiva.org.il/midrash/14089 רב לכלל ישראל] by HaRav Eliezer Melamed</ref>

===Ashkenazim===

#The Ashkenazi custom is to follow the rulings of Rav Moshe Isserles, known as the Rama. In places where the Rama did not write glosses on Shulchan Aruch, Ashkenazim revert to following the positions of the Shulchan Aruch. The Rama<ref>Hakdama to Darkei Moshe, Shu"t HaRama Siman 48 where he writes incredible accolades, such as "Nesi Elokim Atah beTocheinu"</ref> and Maharshal<ref>Hakdama to Chullin</ref> admit to the magnificent work that is the Beit Yosef; they argue that the way opinions of the Baalei HaTosafot, Mordechai, etc. are weighted leaves their Minhagim in question.

===Teimanim===

# "'''Baladi'''," lead by '''Peulat Tzaddik (Maharitz)''': Minhag is to follow Shulchan Aruch in general in addition to the stringent opinions of the [[Rambam]].<ref>Peulat Tzaddik vol. 2 Siman 251. See Klalei Maharitz by Rav Yitzchak Ratzabi printed at the end of Shulchan Aruch HaMekutzar and [http://www.maharitz.co.il maharitz.co.il]. Similarly, Rav Ovadia (Yechaveh Daat vol. 1 Siman 27) argues Teimanim who move to Eretz Yisrael should accept the positions of the Shulchan Aruch, such as by reciting a Beracha on lighting Yom Tov candles.</ref>
# "'''Shammi'''," lead by '''Shtilei Zeitim<ref>Hakdama to Shtilei Zeitim</ref> and Revid HaZahav<ref>Revid HaZahav Siman 26, page 37</ref>''': Teimanim follow Shulchan Aruch completely, with a sprinkling of Minhagim like the Rama, but not the [[Rambam]].<ref>See Iggerot Moshe Yoreh Deah vol. 3 Siman 117</ref>
#"'''Dor Da’i'''," lead by '''Rav Yosef Kapach''':<ref>(great-grandfather of the contemporary one)</ref> The custom in Teiman was to follow the [[Rambam]] almost exclusively.<ref>Hakdama to Biur on Mishneh Torah, pages 21-22, our generation's Rav Kapach told HaRav Zecharia Ben Shlomo on more than one occasion that there are cases where they do not follow the [[Rambam]]</ref>

==Acceptance of Shulchan Aruch==

#The [[Chida]] teaches that the holiness of the Tur and Rav Yosef Karo's Neshamot merited that they should be the first steps of every Posek's decision making.<ref>Shem HaGedolim (Sefarim, Tet 17)</ref>

===Sephardim===

#In general, if a community with Minhagim is removed from its location for whatever reason and another community (not just individuals) eventually takes its location, the second community maintains its own traditions and is not bound by the traditions of the original one.<ref>See Beur Halacha 468 s.v. Vechumrei HaMakom</ref> However, in Eretz Yisrael, where the Minhag has been like the Shulchan Aruch, the lack of current Sephardic community following the Shulchan Aruch does not mean that the new Sephardic communities to settle there are independent of its rulings, because '''the Sephardic acceptance of Shulchan Aruch is not a function of Minhag HaMakom or Mara deAtra, which could be lost, but rather, acceptance on the community and all its descendants.''' Therefore, the communities moving to Eretz Yisrael are themselves communities that already live under the banner of Shulchan Aruch, as they have for centuries, and continue to do so. Of course, if they ''never'' accepted the Shulchan Aruch, that's a different story. With respect to the [[Rambam]], however, the acceptance ''was'' a function of Mara deAtra, so the acceptance is not binding on new communities. With the great Kibbutz Galuyot of the past century, it's worthwhile for all those gathering in Eretz Yisrael to accept Minhag Yerushalayim as a unifying force and avoid controversy in the commonly non-uniform communities that now exist.<ref>Rav Chaim David HaLevi (Shu"t Aseh Lecha Rav vol. 7 Siman 4) defending Rav Ovadia (Shu"t Yechave Da'at 1:12) against a question by Rav Avraham Sherman ([http://www.daat.ac.il/daat/kitveyet/niv/yesodot1-2.htm Niv HaMidrashia vol. 18-19 Iyyar 5745]). He continues to point out that the Chazon Ish's illustration (Zeraim, Sheviit 23:5) of the Minhag evolving from the following [[Rambam]], to the Shulchan Aruch, and then to Acharonim is only relevant to Ashkenazim, who did not accept the Shulchan Aruch's rulings on themselves and their descendants, unlike the Sephardim.</ref>
#The first printing of Beit Yosef was such a success that Maran was unable to send Bedek HaBayit, his additions and revisions, to the printers in time for them to be included in the second printing, so it had to be printed as a separate sefer and then incorporated in later editions of Beit Yosef.<ref>Hakdama to Bedek HaBayit</ref>
#The [[Chida]] writes how Maran had the Neshama of R' Yehudah Bar Ilay, who was "Rosh HaMedabrim beChol Makom"<ref>Shabbat 33b</ref>. His ruling were accepted throughout Eretz Yisrael, Turkey, Syria, Iran, etc, but not with respect to monetary matters. According to him, one who follows the stringencies of the Rama in Eretz Yisrael need not be rebuked, but one who follows the leniencies should be. The Panim Meirot says that an Ashkenazi who keeps the leniencies of the Shulchan Aruch needs Teshuvah, and the Chida says a Yerei Hashem should keep the stringencies of both.<ref>Shem HaGedolim (Sefarim, Tet 11)</ref>
#The Acharonim debate whether one can employ a [[Safek Sefekah]] leHalacha when both other sides are against Maran. Rav Ovadia is lenient,<ref>Yabia Omer vol. 9 Yoreh Deah 6:4, because we accepted Maran BeTorat Safek, not Vaday</ref> but Rav Ben Tzion Abba Shaul is not.<ref>Shu"t Ohr LeTzion volume 2 page 12</ref>
# The [[Chida]] argues that quite often the greatest of the Acharonim demonstrate that they only accepted the rulings of the [[Rambam]] and Shulchan Aruch where their positions are clear. If there is any doubt about their positions on a matter, we do not accept their rulings.<ref>Shu"t Chaim She'al vol. 2 Siman 21 s.v. Vechazeh. See Magen Avot (Orach Chaim 263:5).</ref>
# There is a great debate if Sepharadim accept the person Rav Yosef Karo as their rabbi, in which case, all of his rulings across all of his works are included, or only the sefer Shulchan Aruch and not his other works. Some argue that certainly the Teshuvot should also be included, since they are more directly practical/intended LeMaaseh than the sefer Shulchan Aruch.<ref>See Birkei Yosef (Choshen Mishpat 25:28), Shu"t Chaim She'al (vol. 1 74:11)</ref>

===Moroccans===
See the page on [[Moroccan Halacha]].

==Chronology of Writings==

#The [[Chida]] writes how important it is to learn the historical/bibliographic details of Sefarim, because it alleviates many uncertainties and prevents one from entertaining mistaken understandings, as is evidenced by the many times he uses such details to resolve issues throughout Shem HaGedolim.<ref>Shem HaGedolim (Sefarim, Tet 11)</ref>
#Authorities are uncertain which work was written first, Kessef Mishneh or Beit Yosef. The number of cross citations from one book to another are too numerous in each direction to be convincing of one side or the other and, in fact, lead the Shulchan Gavoah<ref>Shulchan Gavoah (Klalim Siman 13)</ref> to determine that Rav Yosef Karo worked on both works simultaneously The Yad Malachi, however, argues that the Kessef Mishneh must have been completed after the Beit Yosef, because, in Kessef Mishneh, it says that the Shemitta is in year 5327, and in the end of Beit Yosef, it says the Sefer was completed in the year 5314. It's certainly possible, though, that he worked on both simultaneously and therefore referenced the Kessef Mishneh manuscript in Beit Yosef.<ref>Yad Malachi (Klalei HaKessef Mishneh 1-2)</ref> The [[Chida]] disproves this claim, because the first printing of Beit Yosef was in 5310, and Kessef Mishneh was complete but not printed until the end of Rav Yosef Karo's life. As long as he was alive, he continued to work on the Sefer, and he passed away in middle of the printing endeavor.<ref>Shem HaGedolim (Sefarim, Maarechet Bet Ot 59, Maarechet Kaf Ot 50), Matnat Yado fn. 17. See Sdei Chemed (Klalei HaPoskim 13:28)</ref>
#Many postulate that Shulchan Aruch was written after Bedek HaBayit, as the later positions taken in Bedek HaBayit appear in Shulchan Aruch, as well.<ref>Kenesset HaGedolah and Ginat Veradim cited in Yad Malachi (Klalei Shulchan Aruch 15)</ref> Maamar Mordechai<ref>Maamar Mordechai 27:1</ref> extrapolates that when Shulchan Aruch doesn't align with Bedek HaBayit, it means he retracted [again].<ref>See Shem HaGedolim vol. 2 Bedek HaBayit, Sdei Chemed Klalei HaPoskim 13:30, Shu"t Yabia Omer (vol 4 Orach Chaim 8:23, vol. 6 Chosen Mishpat 6:5, and vol. 9 Yoreh Deah 8:2</ref>
#Rav Yosef Karo wrote a commentary called Klalei HaGemara on the Sefer Halichot Olam, which discusses Klalei HaTalmud. The Beit David claims Maran wrote the Klalei HaGemara later in life after completing his other works, but the Yad Malachi<ref>Yad Malachi (Klalei Beit Yosef 42)</ref> thinks the reverse is more likely. The [[Chida]]<ref>Ein Zocher Lamed 14</ref> sides with the Beit David and adds that when Maran wrote his other Sefarim, he kept a list of Klalim that he extrapolated along the way and that eventually became Klalei HaGemara. <ref>Shem HaGedolim (Sefarim, Chaf 24). Matnat Yado fn. 110. In fn. 111 he quotes the Ein Zocher (ibid) who writes how the Kenesset HaGedolah did the same.</ref>

==Beit Yosef==
===Purpose===
In his acclaimed introduction to Beit Yosef, Maran HaRav Yosef Karo elaborates his reasoning for writing his Sefer. Here are some of the highlights:
====Context====

#In a post Expulsion world, there is much blending of Halachic paths taking place, and there needs to be a unified voice of guidance.
#Although many Sefarim have been written, they often induce much confusion, by rehashing what others already wrote beforehand or misleading one to think the rulings are unequivocal, while they in fact are laden in controversy. Demanding that one research the sources himself is unreasonable, and existing resources like the [[Maggid Mishneh]] and [[Rabbeinu Yerucham]] are not comprehensive, lacking, or limited in scope. Even if one knows the source, he still bears the burden of looking it and all of its commentaries up himself, find the relevant responsa, and determine which to follow. Certainly one who intends to cover much ground and gather wide, sweeping knowledge of the gamut of Halacha has his hands overflowing with sources to learn, remember, and not get sidetracked by. Even looking up the relevant Gemaras on each topic is already a handful. Attempting to substitute with Sifrei Kitzurim is a recipe to not know a single Halacha well. Therefore he decided to write a Sefer that includes all of the Halachot with their sources and arrays of understandings in the Poskim.

====Structure====

#Instead of writing a new Sefer and rehashing that which has already been done, I decided to write my work as a commentary on a major Posek's work. At first, I considered writing it on the [[Rambam]], since he's the most lauded Posek in the world. Then, I changed my mind and wrote on the [[Tur]] instead, because the [[Rambam]] only presents his own opinion and not those of others, which would mean Rav Yosef Karo would have to write even more.
#As a result, the Beit Yosef was written on the [[Tur]], to:
##Source the Halachot in the writings of Chazal
##Include the reasonings of the cited Rishonim
##Fill in those approaches of Rishonim that were omitted
##Elucidate the words of Rishonim, especially the difficult ones, like the [[Rambam]], whose words are often cryptic
##This way, one who learns it will have the the explained opinions of major Rishonim plus some [[Zohar]] organized in front of him.

====The Remarkable Derech HaPesak====
The self state methodology of Rav Yosef Karo is as follows:
#The goal of the Beit Yosef is to indeed to decide which position to follow, but not with Talmudic proofs. The Chiddushim of the Rishonim are already erupting with the back and forth of Talmud Torah at levels that we are incapable of determining who is correct. Attempting to do so would be foolish, cavalier, and simply arrogant. We're incapable in our diminished state of sin to understand or outsmart them.
#Therefore, I decided to use the three pillars of Halacha upon which the entire Jewish nation is supported - the [[Rif]], [[Rambam]], and [[Rosh]].
#Where two of the three agree, the Halacha will follow them, except for the few places where all or the majority of Chachmei Yisrael disagree and result in the Minhag being the opposite.
#If one of the three did not reveal his opinion, then we'll follow the majority of the eminent Chachamim who did voice an opinion on the matter.<ref>Or Letzion (Introduction to volume 2) writes that if there's a machloket Rosh and Rambam and the Rif did not voice an opinion we follow the Rambam. However, [https://torahanytime.com/lectures/288674 Rav Yitzchak Yosef (Mikra Megillah 5784, min 20-21)] argues that even if it is a machloket Rosh and Rambam, we follow the majority of the rishonim as the Bet Yosef writes in his introduction. </ref>
#In locations where there was already a pre-established Minhag to prohibit something, they should uphold it, as is elaborated in Perek Makom SheNahagu<ref>Pesachim 51a</ref>
He received much push back from Ashkenazi Poskim for his approach, but it is evident that he did not formulate it himself. Rather, he was working with a pre-existing tradition according to some.<ref>See Birkei Yosef (Choshen Mishpat 25:29) and the discussion on the [[Moroccan_Halacha#Shulchan_Aruch|Moroccan Halacha]] page</ref>

====The Name====

#As the Sefer will sustain students of any caliber in understanding the Tur, it's called Beit Yosef, just as everyone was fed from Yosef's estate in Mitzrayim.
#Also because it's my home in Olam HaZeh and Olam HaBa.

===Klalim===

#Given that the [[Rosh]], [[Mordechai]]. [[Samag]], [[Samak]], [[Sefer HaTerumah]], and [[Hagahot Maimoniot]] all draw from the [[Baalei HaTosafot]], the complete list of citations regarding Halachot they all write of is omitted in favor of just citing the location in Tosafot. Therefore, one shouldn't be concerned that the those sources were not seen by the Beit Yosef.<ref>Hakdama to Beit Yosef</ref>
#Due to the fact that the Shu"t Ha[[Rashba]] printed in the times of the Beit Yosef was mistakenly attributed to the [[Ramban]], the Beit Yosef refers to it as Shu"t Ha[[Ramban]], even though he knew it was really the [[Rashba]]'s. This way, one who seeks to look up the source will know which Sefer to open.<ref>Hakdama to Beit Yosef</ref>
#The Kenesset HaGedolah laments how sometimes the Beit Yosef will quote another Rishon quoting the [[Rambam]], when the [[Rambam]]'s ruling is already written explicitly. He suggests that the secondary source must have added an additional dimension to the idea to warrant its inclusion.<ref>Yad Malachi (Klalei Beit Yosef 35)</ref>
#Rav Yosef Karo usually rules stringently by Safek DeOraita, so it's astonishing when he doesn't.<ref>Yad Malachi (Klalei Beit Yosef 36)</ref>
#The Beit Yosef does not employ the mechanism of [[Kim Li]] to determine a ruling but rather, if none of the three Amudei Horaah elicits an opinion, he finds one of the commonly accepted Poskim ("Mefursamim") who did and rules like him. Some take issue with his exclusion of Kim Li in favor of his Amudei Horaah rule in monetary cases.<ref>Yad Malachi (Klalei Beit Yosef 38)</ref>
#When many Rishonim share a position, the Beit Yosef does not list off all of their names but rather shares it in the name of the most notable Posek who says it.<ref>Yad Malachi (Klalei Beit Yosef 40)</ref>
#According to the Kenesset HaGedolah, the style of the Beit Yosef is to collect sevarot, so sometimes opposite ideas will be separated by an "Aval" but not always, because his intention is to inform us of the spectrum of opinions and for the Posek to decide.<ref>Yad Malachi (Klalei Beit Yosef 41)</ref>

====Bedek HaBayit====

#The emendations of the Bedek HaBayit were not always printed on the right Siman in Beit Yosef.<ref>Yad Malachi (Klalei Beit Yosef 39), Shem HaGedolim (Gedolim, Yud 165; Sefarim, Bet 31)</ref>
#The [[Rama]] didn't see the Bedek HaBayit,<ref>Yad Malachi (Klalei Beit Yosef 39). Rama Y.D. 286:1 implies he didn't see the Bedek Habayit as the Birur Halacha notes.</ref> because it was printed after he died. Neither did the Sma, [[Bach]], or Tosafot Yom Tov.<ref>Beit Shmuel 15, Shach (Yoreh Deah 34), Elyah Rabbah 101:3, Birkei Yosef Yoreh Deah 286:2 and Orach Chaim 27:4 and 101, Shem HaGedolim (Sefarim, Bet 31) and Menachem Tzion ad loc., Sdei Chemed Klalei HaPoskim 14:9), Matnat Yado ad loc. Sama 35:10 and 92:20 implies he didn't have the bedek habayit.</ref> Some say the [[Taz]] didn't have the Bedek Habayit either.<ref>Pitchei Teshuva Y.D. 163:3 citing the Chatom Sofer. Taz Y.D. 168:36 also implies this as the Shaar Deah 168:11 notes. This is also implied from Taz (Daf Acharon Y.D. 94:5 regarding nat by nat lechatchila).</ref>
#When faced with a Bedek HaBayit that permits something prohibited in the Beit Yosef, the [[Kenesset HaGedolah]] argues it doesn't indicate retraction: the Beit Yosef is a comprehensive compilation of all the opinions, so he was just filling it in but doesn't necessarily hold of it.<ref>Yad Malachi (Klalei Beit Yosef 37)</ref>
#According to Rav Yosef Karo's son, some of the pamphlets of Bedek HaBayit were lost, which may account for contradictions between Beit Yosef and Shulchan Aruch, as the retracting statements never made it to the page. The [[Chida]] postulates that only 1/50 of the actual Bedek HaBayit is extant and adds that had they still be available, most of the objections raised against the Shulchan Aruch would be resolved.<ref>Shem HaGedolim (Gedolim, Yud 165; Sefarim, Bet 31), Shu"t Yosef Ometz 69)</ref>

==Shulchan Aruch==
===Purpose===

#The intention of Maran and the Rama was for Shulchan Aruch to serve as a tool for monthly review by those who have already learned the [[Tur]] and Beit Yosef.<ref>Hakdama to Shulchan Aruch</ref> The purpose is not to rule from the sefer itself. The Sma<ref>Sma Hakdama</ref> laments how in his day, centuries ago, many people wanted to learn the entire Torah on one foot and would rule from the Shulchan Aruch alone. The Beit Yosef himself<ref>Shu"t Beit Yosef Even HaEzer Dinei Gittin Siman 4</ref> himself makes this point. As the Sdei Chemed<ref>Sdei Chemed (Klalei HaPoskim 13:2)</ref> puts it, if you don't know the source you won't understand the din. The Acharonim, notably the Maharsha<ref>Chiddushei Aggadot Sotah 22a</ref>, term such mistaken people "destroyers of the world," but nowadays with the many commentaries on the page of Shulchan Aruch, there's a strong argument to be made that this isn't as relevant of a concern, because the reasoning and source will be explained among the commentators, as well.<ref>Pitchei Teshuva Yoreh Deah 242. Yad Malachi (Klalei Shulchan Aruch 1) and Matnat Yado ad loc.</ref>

====Audience====

#The [[Kenesset HaGedolah]] postulates all rulings in the Beit Yosef are intended for all Jewish communities, while those in Shulchan Aruch are only intended for Eretz Yisrael. This would even be plausible to say between two contradictory statements in Shulchan Aruch itself.<ref>Yad Malachi (Klalei Shulchan Aruch 3)</ref>

====Inconsistencies with Beit Yosef====

#Often times, Maran will omit from Shulchan Aruch a nunber of rulings cited in Beit Yosef, because, the [[Kenesset HaGedolah]] explains, he didn't find these rulings in those of other Poskim. They were cited in Beit Yosef, because the goal of Beit Yosef is to gather all the opinions. Others say he retracted his position<ref>Minchat Yitzchak vol. 8 Siman 31 extends to Rama also.</ref> While others yet insist that the content omitted is still accepted.<ref>Yad Malachi (Klalei Shulchan Aruch 4) and Matnat Yado ad loc. See also [http://www.hebrewbooks.org/pdfpager.aspx?req=9174&st=&pgnum=220&hilite= Petach HaDevir vol. 4 Siman 339:4], Shu"t Rav Pe'alim (vol. 2 Siman 43), Shu"t Yabia Omer (vol. 3 Even HaEzer Siman 13:2, vol. 5 Orach Chaim Siman 39:4, vol. 6 Orach Chaim 24:2), Shu"t Yechaveh Daat (vol. 2 Siman 40, vol. 4 Siman 46 in the footnotes), Leviat Chen (Siman 40), Taharat HaBayit (vol. 1 Siman 2 page 58, vol. 2 Siman 13 page 377 and 427). Chief Rabbi of the Israeli Police Force and former rabbi of the Yishuv Talmon,
[https://he.wikipedia.org/wiki/%D7%A8%D7%9E%D7%99_%D7%A8%D7%97%D7%9E%D7%99%D7%9D_%D7%91%D7%A8%D7%9B%D7%99%D7%94%D7%95 Rav Rami Berachyahu] delivers a clear treatment of this in [http://www.otzar.org/wotzar/book.aspx?164141&pageid=16414100319 Tal Livracha vol. 2 Siman 38] and concludes that many Acharonim agree with the [[Chida]] that the Halacha follows the Shulchan Aruch except for in three types of cases: the case is uncommon, the idea is obvious, or it's hinted to in another place. Of course, each instance requires its own investigation, though.</ref>
#Sometimes, Maran records rulings or customs in Shulchan Aruch that do not appear in Beit Yosef, because he discovered them after it was printed.<ref>Yad Malachi (Klalei Shulchan Aruch 5) and Matnat Yado ad loc.</ref>

===Methodology & Writing Style===

#According to the Sma, even though Maran shows astonishment regarding a certain Rishon's opinion, he still records it in Shulchan Aruch despite his question.<ref>See Rav Berachot, Chukot HaChaim Siman 51, and Kol HaChaim Mem 62 where Rav Chaim Palagi and the Ben Ish Chai discuss this further.</ref> The Kenesset HaGedolah does not seem to assume this way, though. Ultimately, the Sdei Chemed<ref>Sdei Chemed Klalei HaPoskim 13:4</ref> does insist that if something that Maran questioned in Beit Yosef is omitted from Shulchan Aruch, it is an indication of nonacceptance.<ref>Yad Malachi (Klalei Shulchan Aruch 7), Matnat Yado fn. 25</ref>
#If Maran stipulates that something is only permissible given a certain parameter yet he himself elsewhere writes that that parameter isn't necessary, his intention here is just to say that with this additional factor everyone is lenient.<ref>Yad Malachi (Klalei Shulchan Aruch 8)</ref>
#When Maran writes "דברי פלוני נראין," he concurs to rule stringently but not for that Posek's reasoning. Additionally, "ויש לאסור כסברא פלוני" means he rules that way and agrees with the reasoning, too.<ref>Yad Malachi (Klalei Shulchan Aruch 9)</ref>
#Maran always records the ruling in the original articulation of the Posek it comes from, even if there is some difficulty in his language that may even have practical ramifications. Essentially, he leaves room to inject whatever explanation is given for that Posek's words to the ruling in Shulchan Aruch, as well.<ref>Yad Malachi (Klalei Shulchan Aruch 11). See Taharat HaBayit vol. 2 pg. 252 fn. s.v. ועינא for more references.</ref>

====Stam veYesh (סתם ויש)====
''Table courtesy of [https://www.yutorah.org/rabbi-jonathan-cohen/ Rabbi Jonathan Cohen]''<ref>See his Sephardi Yoreh Deah Chabura - Taaruvot 98 - Stam VaYesh [https://www.yutorah.org/sidebar/lecture.cfm/783696/rabbi-jonathan-cohen/sephardi-yoreh-deah-chabura-part-2-taaruvot-98-stam-vayesh-i/ Part I], [https://www.yutorah.org/sidebar/lecture.cfm/784175/rabbi-jonathan-cohen/sephardi-yoreh-deah-chabura-part-3-taaruvot-98-stam-vayesh-ii/ Part II], and [https://www.yutorah.org/sidebar/lecture.cfm/784935/rabbi-jonathan-cohen/sephardi-yoreh-deah-chabura-part-4-taaruvot-98-stam-vayesh-iii/ Part III] for a deeper understanding, plus source sheets.</ref>
{| class="wikitable"
! style="text-align: right; font-weight:bold; font-size:18px; background-color:#ffcc67;" |כשהי"א לקולא
! style="text-align: right; font-weight:bold; font-size:18px; background-color:#ffcc67;" |כשהי"א לחומרא
! style="text-align: right; font-weight:bold; font-size:18px; background-color:#ffcc67;" |עיקר
! style="text-align: right; font-weight:bold; font-size:18px; background-color:#ffcc67;" |שיטה
|-
| style="text-align: right; background-color:#dae8fc;" |
| style="text-align: right; background-color:#dae8fc;" |
| style="text-align: right; background-color:#dae8fc;" |יש אומרים
| style="text-align: right; background-color:#dae8fc;" |צמח צדק (הקדמון)
|-
| style="text-align: right; background-color:#9aff99;" |
| style="text-align: right; background-color:#9aff99;" |
| style="text-align: right; background-color:#9aff99;" |ספק
| style="text-align: right; background-color:#9aff99;" |בנין ציון
|-
| style="text-align: right; background-color:#efefef;" |
| style="text-align: right; background-color:#efefef;" |
| style="text-align: right; background-color:#efefef;" |סתם
| style="text-align: right; background-color:#efefef;" |גט פשוט, יד מלאכי
|-
| style="text-align: right; background-color:#efefef;" |יש להקל בהפסד מרובה
| style="text-align: right; background-color:#efefef;" |
| style="text-align: right; background-color:#efefef;" |סתם
| style="text-align: right; background-color:#efefef;" |משאת בנימין, פרי חדש
|-
| style="text-align: right; background-color:#ecf4ff;" |יש להקל בדרנן בהפ"מ
| style="text-align: right; background-color:#ecf4ff;" |סתם לגמרי
| style="text-align: right; background-color:#ecf4ff;" |סתם
| style="text-align: right; background-color:#ecf4ff;" |ש"ך, (חוץ מהחי"א ויד מלאכי דמבינים דס"ל כרמ"ע מפאנו), הגר"ע יוסף
|-
| style="text-align: right; background-color:#ecf4ff;" |יש להקל בהפסד מרובה
| style="text-align: right; background-color:#ecf4ff;" |סתם לגמרי
| style="text-align: right; background-color:#ecf4ff;" |סתם
| style="text-align: right; background-color:#ecf4ff;" |חיד"א בדעת הש"ע (ע"פ הגר"ע יוסף)
|-
| style="text-align: right; background-color:#ecf4ff;" |סתם לגמרי (לא כ' לגבי דרבנן)
| style="text-align: right; background-color:#ecf4ff;" |סתם לגמרי
| style="text-align: right; background-color:#ecf4ff;" |סתם
| style="text-align: right; background-color:#ecf4ff;" |ב"ח, פר"מ, שמש ומגן (הגר"ש משאש)
|-
| style="text-align: right; background-color:#ecf4ff;" |
| style="text-align: right; background-color:#ecf4ff;" |סתם לגמרי
| style="text-align: right; background-color:#ecf4ff;" |סתם
| style="text-align: right; background-color:#ecf4ff;" |מהרי"ט, רמ"ע מפאנו (ע"פ חוות יאיר, אליה רבה, והגר"ע יוסף),
חוות יאיר, אליה רבה, ישיב משה
|-
| style="text-align: right; background-color:#ffffc7;" |יש להקל בהפסד מרובה
| style="text-align: right; background-color:#ffffc7;" |יש לחוש לי"א
| style="text-align: right; background-color:#ffffc7;" |סתם
| style="text-align: right; background-color:#ffffc7;" |כנסת הגדולה
|-
| style="text-align: right; background-color:#ffffc7;" |
| style="text-align: right; background-color:#ffffc7;" |יש לחוש לי"א
| style="text-align: right; background-color:#ffffc7;" |סתם
| style="text-align: right; background-color:#ffffc7;" |שלחן גבוה, רמ"ע מפאו (ע"פ היד מלאכי והגינת ורדים והחיד"א)
|-
| style="text-align: right; background-color:#ffce93;" |יש להקל בהפסד מרובה
| style="text-align: right; background-color:#ffce93;" |יש לחוש לכתחילה,
ומקילים כסתם במקום הפסד אפ' הפסד מועט
| style="text-align: right; background-color:#ffce93;" |סתם
| style="text-align: right; background-color:#ffce93;" |חיד"א בדעת הש"ע (ע"פ הכה"ח ואור לציון),
כה"ח בדעת הש"וע ולהלכה גבי רה"ר,
ואפשר שכן דעת האור לציון (הגרב"צ אבא שאול)
|-
| style="text-align: right; background-color:#ffccc9;" |סתם לגמרי אפ' בהפמ"מ
| style="text-align: right; background-color:#ffccc9;" |יש לחוש, ומקילן כסתם רק בהפ"מ
| style="text-align: right; background-color:#ffccc9;" |סתם
| style="text-align: right; background-color:#ffccc9;" |חיד"א להלכה מקבלת רבותיו, זב"צ, בא"ח, כה"ח, (ואפשר שכן דעת האור לציון)
|-
| style="text-align: right; background-color:#ffccc9;" |
| style="text-align: right; background-color:#ffccc9;" |יש לחוש, ומקילין כסתם רק בהפ"מ
| style="text-align: right; background-color:#ffccc9;" |סתם
| style="text-align: right; background-color:#ffccc9;" |הלכות קטנות בקבלה מרבותיו
|}

#The Kenesset HaGedolah writes that Shulchan Aruch follows the Stam unequivocally and unabashedly and only presents the Yesh to give Kavod to the Rishon who maintains that position, unless indicated otherwise.<ref>Yad Malachi (Klalei Shaar HaPoskim 17)</ref> The Ginat Veradim says it's a dispensation to allow later Chachamim who invest themselves in the Halacha and come to the conclusion of the Yesh Omrim to follow it. Many Acharonim accept this Klal, including the Rama miFano, Bach, Shach, Pri Chadash, Beit David, Elyah Rabbah, Chelkat Mechokek, and Yad Malachi.<ref>Yad Malachi (Klalei Shulchan Aruch 17). See Sdei Chemed Klalei HaPoskim 13:8, Minchat Yitzchak 10:8.</ref>
#A Stam VeYesh that is reversed elsewhere, meaning the Stam here is the Yesh there and the Yesh here is the Stam there, leaves us uncertain how to proceed.<ref>Yad Malachi (Klalei Shaar HaPoskim 18)</ref>
# The Beit David proposed that whenever the Stam merely states a basic Halacha and the Yesh modifies it by introducing a new parameter (i.e. it mentions a detail that was not explicitly addressed in the Stam), the Halacha follows the Yesh. In this case, he argues, the Yesh is not opposing the stam but, rather, is adding on a layer of detail. A number of Poskim debate whether the Beit David's rule is correct or not.<ref>See Shulchan Aruch Orach Chaim 588:2 and 590:8, Pri Chadash to the former, Beit David Orach Chaim 409 and 441, Taharat HaBayit vol. 1 8:4 and footnotes ad loc, Keter David footnotes on Beit David Orach Chaim 409 printed in the Machon HaKeter edition of Beit David, and Birkat Yehuda vol. 5 siman 1 pp. 261</Ref>

====Yesh veYesh (יש ויש)====
See [[Tur#Stam vaYesh and Yesh veYesh]]

#There are three basic Shitot in Yesh veYesh (יש אומרים ויש אומרים): The Halacha follows the first, the second, or whichever one the Posek chooses.<ref>The three positions are:

#Kenesset HaGedolah, Elyah Rabbah, and Beit David write that the Shulchan Aruch and Rama accept the second Yesh. Yad Malachi (Klalei Shulchan Aruch 13) has a bunch of problematic examples and suggests that it's only applicable where there is no decisive line at the end indicating which to follow. For example, if the Halacha follows the second approach, why does Maran sometimes append a "Hachi Mistavra" to the second Yesh? Isn't the Klal sufficient to inform us that he accepts that position? Why tell us that it's logical also? The [[Chida]] (Birkei Yosef Orach Chaim 273:8) elucidates that Maran doesn't rule based on his own intellect but rather by the majority of the Poskim's. The Klal indicates which position was accepted by the Gedolei HaPoskim, and the addendum of "Hachi Mistavra" means that Maran himseld also though it logical.
#Ginat Veradim interestingly posits you can choose. See Yabia Omer (vol. 6 Choshen Mishpat 2, vol. 7 Even HaEzer 13:2 at the end) about when one can rely on this.
See [http://www.hebrewbooks.org/pdfpager.aspx?req=7658&st=&pgnum=303 Yafeh LeLev Orach Chayim vol. 1 159:6] who adds another challenging citation to the Yad Malachi's list, [http://www.hebrewbooks.org/pdfpager.aspx?req=7976&st=&pgnum=297 Petach HaDevir vol 3 pg 296 col 3], and Sdei Chemed (Klalei HaPoskim 13:14-15), as cited in Matnat Yado fn. 71.</ref>
#"Yesh veYesh" means "Yesh Omrim X veYesh Omrim Y," but "Yesh vePloni," such as "Yesh Omrim X, veHaRambam Omer Y" would not qualify under this rule; rather, Maran is highlighting the opinion of a Yachid that we do not follow.<ref>Yad Malachi (Klalei Shulchan Aruch 14</ref> Some might argue that when both Yesh Omrim's begin with a vav - "'''ve'''Yesh Omrim X, '''ve'''Yesh Omrim Y" - the rule does not apply.<ref>Magen Avot Orach Chaim 422:2 fn. 308 s.v. Vegam.</ref>
#When Maran presents the first opinion in the plural "Yesh Omrim" (יש אומרים) and the second in the singular "Yesh Mi SheOmer" (ויש מי שאומר), the Ginat Veradim and Kenesset HaGedolah understand that he accepts the first position and is implying that the latter one is a Yachid.<ref>However, the Yad Malachi (Klalei Shulchan Aruch 15) feels the Kenesset HaGedolah eventually retracted his position in his Klalim, while others argue that he misunderstood the second Klal and there was never a retraction (Matnat Yado ad loc.). It's noteworthy how Maran presents a Yesh Omrim veYesh Mi SheOmer in Choshen Mishpat 213 and the Chida (Birkei Yosef Orach Chaim 561) treats it like a regular Yesh veYesh.</ref>
#If both are singular, i.e. "Yesh Mi SheOmer....veYesh Mi SheOmer," it's the same as a regular Yesh vaYesh.<ref>Yabia Omer (vol. 7 Even HaEzer 13:2)</ref>
#If there's an added layer of distinction to be made, it will sometimes be appended as a Yesh Omrim to a Stam, not because it's a Machaloket but because the distinction wasn't exicit in the first opinion's presentation.<ref>Yad Malachi (Klalei Shulchan Aruch 6)</ref>
#When Maran appends "ויש חולקים" to a Halacha, some say he means to disagree with the position he just presented and side with the Cholkim, while others disagree and say he would have written it as Yesh Omrim if that was the case.<ref>Yad Malachi (Klalei Shulchan Aruch 10)</ref>
#Sma<ref>CM 16:8, 26:13, 35:10</ref> writes that Maran and the Rama use the phrase "Yesh Mi SheOmer" (יש מי שאומר) in the singular to introduce a Rishon's position that is accepted but not mentioned by anyone else. In other words, such formulations are not a Stam vaYesh or Yesh veYesh. The Kenesset HaGedolah and others accept this Klal, but the Yad Malachi<ref>Yad Malachi (Klalei Shulchan Aruch 12)</ref> argues strongly, however, that this cannot always be true, given numerous contradictory examples. Therefore, he relegates the Sma's rule to be a general one that is true most but not all of the time. Finally, there are a number of Acharonim cited by the Yad Malachi who categorically reject this Klal, but the majority seem to indeed accept it, [[Chida]]<ref>Birkei Yosef Orach Chaim 672:1, CM 16:3, Machzik Bracha Yoreh Deah 83:16. In CM he clarified that there's no difference between Veyesh and Yesh for this principle.</ref> and Maamar Mordechai<ref>Ma'amar Mordechai 273:1</ref> included.<ref>Matnat Yado fn. 55, 58<. See also Sdei Chemed (Klalei HaPoskim 13:22), Yabia Omer (vol. 2 Orach Chaim 4:3), and Elkabetz (Aflalo, vol. 1 Even HaEzer 1)</ref> Some argue that this doesn't mean the Shulchan Aruch holds like that opinion; rather, ''we'' follow it because it's the only opinion known on the topic. If someone were to uncover more opinions on the matter, we would be ready to follow them if they were more compelling.<ref>Rav Bentzion Cohen in Ohr Torah (Av-Elul 5753, Siman 167, page 502)</ref>

===Authorship===

#A number of Acharonim, including the Maharikash, R' Shmuel Abuhab, and even Rav Chaim Vital claim or heard that Shulchan Aruch was written at the end of Rav Yosef Karo's life, which accounts for contradictions and inaccuracies that crept in. They claim either he wrote it himself and was weak and old, or students wrote it for him or on their own. The printing dates suffice to trounce this claim. The Maharitatz writes that the Shulchan Aruch was written for laymen and Amei HaAretz, which caused the Yad Malachi to call attention to the introduction to Shulchan Aruch where Maran writes exactly not so and to the testimonies of the Ginat Veradim and Kenesset HaGedolah to the grand acceptance of Shulchan Aruch. Some argue the proof from the Hakdama is invalid, as it could be referring to one who uses both Shulchan Aruch and Beit Yosef. In defense of Maran, the [[Chida]]<ref>Shem HaGedolim (Sefarim, Shin 75)</ref> disputes the above claims as unfounded anathema. Shulchan Aruch was written by Maran himself with full cognition and intent for it to be used to decide Halacha. The Maamar Mordechai 38:4 defends the Maharitatz as being taken out of context.<ref>Yad Malachi (Klalei Shulchan Aruch 2), Matnat Yado ad loc</ref>

===Notable Commentaries (Mefarshim / Nosei Kelim)===

#'''[[Orach Chaim]]''' - [[Taz]], also known as Magen David and [[Magen Avraham]], together known as "Maginei Eretz."<ref>Shem HaGedolim (Sefarim, Tet 16), [http://www.hebrewbooks.org/40432 HebrewBooks]</ref>
#'''[[Yoreh Deah]]''' - [[Shach]] and [[Taz]], together known as "Ashlei Ravrevei,"<ref>Shem HaGedolim (Sefarim, Tet 16), [http://www.hebrewbooks.org/40530 HebrewBooks]</ref> and [[Pri Chadash]] and [[Pri Toar]], together known as Perot Ginosar.
#'''[[Even HaEzer]]''' - [[Chelkat Mechokek]] and [[Beit Shmuel]], together known as "Apei Ravrevei."<ref>Shem HaGedolim (Sefarim, Bet 75, Chet 89), [http://www.hebrewbooks.org/40524 HebrewBooks]</ref>
#'''[[Choshen Mishpat]]''' - [[Shach]] and [[Sma]], who were both Kohanim, so editions of Choshen Mishpat with their commentary are known as "Torat Kohanim."<ref>Shem HaGedolim (Sefarim, Mem 158) and Menachem Tzion ad loc fn. 105, [http://www.hebrewbooks.org/pdfpager.aspx?req=40538&st=&pgnum=3 HebrewBooks]</ref>

==She'elot u'Teshuvot==

#Maran wrote responsa on all areas of Shulchan Aruch (see "Works No Longer Extant"). We have Avkat Rochel, which is a compilation of responsa to his contemporaries, such as the Alishich, Ramak, Mabit, and Radbaz.<ref>Shem HaGedolim (Sefarim, Aleph 13)</ref> and Shu"t Beit Yosef on Even HaEzer.

==Maggid Mesharim==

#Rav Yosef Karo had an angel, a Maggid, whose teachings he recorded in Maggid Mesharim. The story of how the Maggid was revealed to him one Leil Shavuot is recorded in the [https://www.sefaria.org/Shenei_Luchot_HaBerit%2C_Aseret_HaDibrot%2C_Shevuot%2C_Ner_Mitzva.12?vhe=Shenei_Luchot_HaBrit,_based_on_Amsterdam,_1698_ed._Part_II&lang=he&with=all&lang2=he Sefer Shnei Luchot HaBrit (Aseret HaDibbrot, Masechet Shavuot, Ner Mitzvah s. v. Leharot)].

==Works Not Available to Rav Yosef Karo==

#The [[Ra'ah]]'s Bedek HaBayit was not available to Maran, but the [[Bach]], [[Sma]], and [[Maharsha]] did have it.<ref>Yad Malachi (Klalei HaTur 15), Shem HaGedolim (Gedolim, Shin 19)</ref> The [[Rashba]]'s Mishmeret HaBayit was similarly unavailable to Maran.<ref>Shem HaGedolim (Gedolim, Shin 19)</ref>
#Maran never saw Piskei or Chiddushei Ha[[Riaz]] or [[Shiltei HaGibborim]].<ref>Yad Malachi (Klalei Shear HaMechabrim 44), Birkei Yosef Orach Chaim 188:2, Shem HaGedolim (Sefarim, Shin 76)</ref>

==Works No Longer Extant==

#In addition to the aforementioned missing sections of Bedek HaBayit, Rav Yosef Karo wrote a commentary on those of [[Rashi]] and [[Ramban]], a commentary on Mishnayot, and responsa on all four sections of Shulchan Aruch,<ref>Hakdama to Shu"t Beit Yosef (Even HaEzer)</ref> though we only have the Shu"t Beit Yosef on Even HaEzer today. The [[Chida]] saw the other sections of responsa in manuscript.<ref>Shem HaGedolim (Gedolim, Yud 165)</ref>

==Klalei HaRama==
See the [[Rama]] page.

==Further Reading==

*Yad Malachi, especially the [http://www.machon-y.com/VSHOP/WSHOP.wzx?UC=machonj&SingleItem=%e9%e3%20%ee%ec%e0%eb%e9&category=Empty Machon Yerushalayim annotated edition]
*[http://www.hebrewbooks.org/pdfpager.aspx?req=14151&st=&pgnum=154&hilite= Sdei Chemed, Klalei HaPoskim Siman 13 (vol. 9, page 156, in some editions])
*[http://www.hebrewbooks.org/pdfpager.aspx?req=39738&st=&pgnum=21 Eretz Hayyim, Kuntres HaKlalim], by [https://he.wikipedia.org/wiki/חיים_סתהון R' Hayyim Setthon]
*[http://www.hebrewbooks.org/pdfpager.aspx?req=19979&st=&pgnum=24 Ohr LeTzion vol. 2 "Yesodot Darkei Horaah."]
*[http://www.hebrewbooks.org/56804 Ein Yitzchak vol. 3], by Rav Yitzchak Yosef
*[http://www.otzar.org/wotzar/book.aspx?198570&pageid=19857000527 Orot HaTahorah], by [http://orotm.org/%D7%A8%D7%91-%D7%9E%D7%A1%D7%A4%D7%A8-3/ Rav Zecharia Ben Shlomo], page 475, "Darkei Horaah - LeShitat Sephardim, Ashkenzim, veTeimanim"

==Sources==
{{Reflist|30em}}
[[Category:Rules for Determining Halacha]]
<references />

Shaimos

2025-04-01T08:13:03Z

Moshiachnow770:

#REDIRECT [[what to put in shaimos]]
#one should not put a yarmulkah or tzitzis in shaimos because it does not have one of hashems names, rather you should put it in a bag and then put that bag in another bag and but it in the bin.
#one should only put items that have hashems names inscribed on it, these include pieces of paper with b"h and others.
#not just items with names of hashem but also sefarim such as a chumash or tanach or mishnayos or talmud etc. should be put in shaimos at the mitzvah of respecting what represents hashem
__STATICREDIRECT__
__INDEX__
__NONEWSECTIONLINK__

Shaimos

2025-04-01T08:09:04Z

Moshiachnow770: Changed redirect target from Burying Religious Articles to What to put in shaimos

Sefer torah

2025-03-31T09:54:51Z

Moshiachnow770:

== The ink ==
the ink used to write a sefer torah may not have any other ingredients than what is needed to make the ink, so one may not put in the ink fly spray.<ref> rabbi yishmael once got a new student and asked his profession, when answered: sofer rabbi yishmael warned him to stop adding fly spray</ref>

the ink is made of oils, nuts and gums into a paste which will be the ink for the sefer torah
== The parchment (klaf) ==
the klaf parchment, is made of a kosher animals hair, processed and smoothed and refined into parchment.

== one mistake? ==
even if in one letter in one breishis (or shemos or vayikra or bamidbar or devarim) in one parsha in one aliyah in one perek in one passuk is faded even a tiny bit or scratched or rubbed out a little the whole entire letter and perek and aliyah and parsha and sefer and the whole sefer torah is pasul

there is one exeption. in parshas pinchas perek 1 passuk 3 the last letter: shalom, the vav in the word shalom is cracked but it is not pasul the gemara<ref>Kiddushin 66b</ref> says that without the letter ''vav'', the word reads ''shalem'': “unblemished” or “whole.” Thus the verse alludes to the law that ''kohanim'' who serve in the beis hamikdash must be physically whole.

<references />

Sefer torah

2025-03-31T09:42:48Z

Moshiachnow770:

Sefer torah

2025-03-31T09:39:01Z

Moshiachnow770:

Sefer torah

2025-03-31T09:34:10Z

Moshiachnow770:

<nowiki>#</nowiki>the ink used to write a sefer torah may not have any other ingredients than what is needed to make the ink, so one may not put in the ink fly spray.<ref> rabbi yishmael once got a new student and asked his profession, when answered: sofer rabbi yishmael warned him to stop adding fly spray</ref>

Sefer torah

2025-03-31T09:27:53Z

Moshiachnow770: Created page with "the ink used to write a sefer torah may not have any other ingredients than what is needed to make the ink, so one may not put in the ink fly spray.<ref> rabbi yishmael once got a new student and asked his profession, when answered: sofer rabbi yishmael warned him to stop adding fly spray</ref>"

the ink used to write a sefer torah may not have any other ingredients than what is needed to make the ink, so one may not put in the ink fly spray.<ref> rabbi yishmael once got a new student and asked his profession, when answered: sofer rabbi yishmael warned him to stop adding fly spray</ref>

Kevod Habriyot

2025-03-31T09:13:01Z

Moshiachnow770:

[[File:Human Dignity.jpg|250px|right]]
''[https://www.chabad.org/multimedia/audio_cdo/aid/2661480/jewish/Human-Dignity-in-Jewish-Law.htm Kavod] Habriyot'' (Hebrew:כבוד הבריות, tran. ''respect for creations'') is the virtue of respecting human dignity and their basic needs. Protecting a person's human dignity is critical in Torah because of the sanctity of man. The obligation to protect the dignity of others and oneself sometimes allows certain leniencies in halacha that otherwise wouldn't be allowed.<Ref>Gilyonei Hashas Brachot 19b posits that generally the leniencies of kavod habriyot are indeed an overriding of a halacha because of the principle of kavod habriyot. Therefore, if it could be avoided it should be. However, in Beitzah 32b regarding the case of taking rocks to make a suitable area for a person to relieve himself the rabbinic injunctions of building a structure weren't enacted at all. It is a leniency that is considered permitted ab initio.</ref>

==Relieving Oneself==
# Chazal permitted certain rabbinic restrictions on Shabbat in order to enable a person to go to the bathroom. For instance, when it was the case that people would wipe themselves with rocks, it was permitted on Shabbat even though rocks are generally [[muktzeh]].<Ref>Shulchan Aruch Orach Chaim 312:1</ref> Alternatively, it is permitted to arrange stones to sit upon to relieve oneself.<Ref>Beitzah 32b, Rambam Yom Tov 4:13</ref>
# If no other toilet is available one can use an automatic toilet on Shabbat out of kavod habriyot. See [[Electricity_on_Shabbat#Motion_Sensor_Toilets]].

==Examples of Kavod Habriyot==
#Kavod Habriyot can include circumstantially embarrassing phenomenon. For example, the Rama O.C. 339:4 writes that if a bride and groom were scheduled to get married on Friday afternoon and because of the negotiations of the dowry the sunset, they may still perform the wedding because otherwise it would embarrassing to the families it it had to be delayed.
# A hearing impaired individual may wear hearing aids on Shabbat. One factor in being lenient is that for someone with impaired hearing not to be able to hear someone's question or comment to him is embarrassing.<ref>Tzitz Eliezer 6:6</ref>
# A Sephardi who is eating someone's house, Sephardi or Ashkenazi, and doesn't know whether the meat being served is glatt or Bet Yosef, he may eat it and not have to inquire out of a concern that his questions will embarrass the host and would violate kavod habriyot. This leniency of kavod habriyot is only effective regarding the inquiry; regarding the actual question the reason to be lenient is other halachic principles.<ref>Yabia Omer YD 5:3</ref>

==Slight Embarrassment==
# Slightly embarrassing situations don't warrant the leniencies of kavod habriyot. For example, the Bet Yosef 13:3 espouses the view that if one's [[tallit]] were ripped on Shabbat one should remove them even though he'll be embarrassed to sit without a tallit among everyone else who is wearing one. He says that it isn't nearly as embarrassing as walking naked in the street that the Gemara Brachot 19b considered applicable to leniencies of kavod habriyot.
# Similarly, a kohen may not walk next to the graves of other relatives even to escort one of his close relatives. Even if it is only a rabbinic question it isn't embarrassing not to join the escort of the coffin to warrant the leniency of kavod habriyot. If there is no one to bury the dead then that certainly would warrant the leniencies of kavod habriyot.<ref>Igrot Moshe YD 1:249</ref>

==Someone Wearing Shatnez==
# If you notice that someone is wearing shatnez do you have to tell him even though it is embarrassing for him to remove his shatnez clothing in public? Ashkenazim hold that if the other person doesn't know then you don't have to tell him out of kavod habriyot.<ref>The Gemara Brachot 19b establishes that if someone is in a situation that would be a violation of human dignity it could allow violating a derabbanan but not a biblical halacha. Therefore, if a person is wearing shatnez and he knows about it he must remove it even in public. However, if he sees someone else wearing shatnez does he need to tell him? The Rambam explicitly writes that if you see your friend with shatnez you need to get him to remove it. The Rosh explains the Yerushalmi that either if the person is wearing derabbanan shatnez or wearing biblical shatnez without knowing it, you don't need to tell them. The Tur YD 303 presents the Rosh and Rambam as though they are arguing. The Shulchan Aruch YD 303 quotes the Rambam, while the Rama quotes the Rosh. Rama Y.D. 372:1 explicitly accepts the Rosh. The Bach comments on the Tur that really the Rambam agrees with the Rosh. Nodeh Beyehuda OC 35 assumes that it is a dispute and is strict for Rambam if it is an ongoing situation of a biblical prohibition unintentionally. Arukh HaShulchan, Yoreh De'ah 303:2 agrees with the Nodeh Beyehuda that habitual biblical prohibitions can't be ignored, however, habitual rabbinic ones can be for kavod habriyot.</ref>

==Making a Bracha to Avoid Embarrassment==
# Once a woman who had an abortion previous to getting and didn't tell her husband. They had a firstborn boy who the husband thought was obligated in pidyon haben. If she told him the truth about her past relationship and abortion it would destroy their Shalom Bayit. Does she have to tell him or can they have the pidyon haben even though the father is going to make a bracha levatala? Some major gedolim in a specific case said she doesn't have to said anything even though the husband is going to make a bracha levatala.<ref>Yabia Omer YD 8:32. Factors on which he relies include: 1) According to many rishonim bracha levatala is derabbanan. Here since the husband thinks he's reciting a bracha correctly perhaps it isn't a biblical violation even according to the Rambam. To avoid embarrassing someone it is permitted to allow a rabbinic prohibition. 2) But even if it is biblical since the husband is only violating it unintentionally according to the Rosh to avoid embarrassment you don't have to tell him. Perhaps we can rely on the Rosh one time in extenuating circumstances. 3) Bracha Levatala isn't explicit in Torah and the Sdei Chemed 3:23 writes that kavod habriyot allows violating a biblical prohibition passively if it isn't explicit. [https://www.torahanytime.com/#/lectures?a=59349 Rav Yitzchak Yosef (Motzei Shabbat Tarziya Motzora 5778)] explained that even though Rav Zilberstein quoted Rav Elyashiv as disagreeing with Rav Ovadia Yosef, Rav Ovadia was only lenient because of a majority concern of shalom bayit. See Michtam Pesachim 106a s.v. likadesh who understands that Rav Ashi was hesitant about making a bracha in a situation where he couldn't clarify whether he should recite a bracha so as not to embarrass others.</ref>

==Human Dignity in the Face of Pride of Torah Observance==
# Someone who is uncomfortable because of onlookers that are uncomfortable with the view of the Torah and halacha should muster the strength to proudly observe halacha even in the presence of scoffers.<ref>Rama Orach Chaim 1:1</ref> It isn't considered a violation of kavod habriyot if a modern sensitivity doesn't jive with the halacha.<ref>Igrot Moshe YD 2:77 writes that [[harchakot]] are to be observed even if would make the couple feel uncomfortable that others know that she is a niddah. It isn't objectively anything private; rather it is an observance of the halacha. However, see [https://www.yutorah.org/sidebar/lecture.cfm/876990/rabbi-mordechai-i-willig/niddah-shiur-123-passing-things-leniencies-putting-things-in-pocketbook-and-passing-babies/ Rav Mordechai Willig] who felt that nowadays it is possible to consider a breach of kavod habriyot for certain woman who are very bothered for someone else to know whether or not they are a niddah.</ref>
# If a woman sticks out her hand to shake it some say that the factor of kavod habriyot does not play a role since it is a biblical question and also it isn't clear that it is considered a breach of kavod habriyot inform someone that something is against their religion.<ref>Mishneh Halachot 6:223. [https://www.tehillim-center.co.il/article/2963 Rav Ovadia Yosef] is reported to publicly have not shaken Golda Meir's hand when she outstretched it to award him the Israel Prize in 1970 for writing the Yabia Omer.</ref>

==Partnership Minyanim==
#Partnership minyanim that allow women to get aliyot for [[kriyat hatorah]] based on the claim that it is kavod habriyot to give them equal aliyot is mistaken and against the halacha.<ref>Rabbi Aryeh and Dov Frimer in Tradition 46:4 pp. 67-238, Rav Hershel Schachter (responsa entitled "Partnership Minyanim"), [https://www.yutorah.org/sidebar/lecture.cfm/876990/rabbi-mordechai-i-willig/niddah-shiur-123-passing-things-leniencies-putting-things-in-pocketbook-and-passing-babies/ Rav Mordechai Willig]. There are many reasons why this practice is invalid as are pointed out in the above articles. Specifically regarding kavod habriyot Rabbi Aryeh and Dov Frimer (pp. 110-116) outline 11 reasons why kavod habriyot do not apply to this question of women aliyot.</ref>

==Sources==
<references/>
[[Category: Between Man And His Fellow]]
[[Category:Meta Concepts of Halacha]]

Chochmas hatorah

2025-03-25T10:23:41Z

Moshiachnow770:

here is a "trailer" for the book chochmas torah:
חכמת התורה
פרק א - ברכות
א
ווען איינער האט א סעודה און אינמיטן די סעודה דארף ער א בית הכסא און נאכדעם וואס ער וואשעט ניגאל וואסער דארף ער זאגן נאך המצי אדער איז דער ערשטער גענוג דער ענטפער איז ער טוט נאך א המוציא און דער נאך זאגט ער ברוך שם זאגט ברוך שם ווייל ווען דו (חס"ו) גייט פארביי און דער בית דין פרעגט דיך פארוואס האסטו געזאגט ברוך שם צוויי מאל אויב וויסן דיין נשמה ווייסט אז דו דארפסט נישט זאגן נאך המוציא וועט דיין נשמה פשוט זאגן אוי האב איך געזאגט ברוך. שם ווייל איך האב געזאגט נאך א חמצי און אויב דער ענטפער איז אז דו זאלסט זאגן המוציא נאכאמאל זאג אוי דער צווייטער ברוך שם איז געווען פאר דעם ערשטן ברוך שם ווייל דו זאלסט טוהן נאך א המוציא.
ב
ווען מען זאגט אמן ויהי שמי רבא אין קדיש גיט עס דיר זיבעציק ברכות, און בפרט ווען קינדער זאגן אמן און יהי שמי רבא גיט עס השם דיין עלטערן און דעם ליובאַוויטשער רבי'ן מלך המשיח אַ סך נחת. און עס גיט אויך דעם קינד מיט זיין משפּחה אַ גוט און גליקלעך יאָר.
ג
ווען דו וועסט זיך דאווענען מיט קנאות און קבונה און פון דיין הארץ, וועט דיין תפילה גלייך ארויף גיין צו שמיים, און ה' וועט עס מקבל זיין מיט ליבשאפט, און ה' וועט הערן צו דיינע צרות און נעמען דיין שבחים און דאנק ווייל ה' האט ליב תפילות גלייך פון דיין הארץ. פּונקט ווי ווען אַ קינד בעט זיין פאטער פֿאַר אַ נייַ צאַצקע נאָך ער האט געטאן עפּעס זיין פאטער האט נישט ווי זיין פאטער וועט מסתּמא באַקומען איר די צאַצקע אָבער ווען דער קינד בעט זיין פאטער פֿאַר אַ נייַ צאַצקע נאָך ער האט געטאן עפּעס וואָס זיין פאטער ליב, זיין פאטער וועט מער גיבן אים דאס שפילצייג, אז ווען דו וועסט דאווענען מיט קנאות און קבונה און פון דיין הארץ, וועט דיין תפילה גלייך ארויף גיין אין שמיים און ה' וועט עס מקבל זיין מיט ליבשאפט און ה' וועט הערן דיין צרות און נעמען דיין שבחים און דאנק ווייל השם האט ליב תפילות גלייך פון דיין הארץ. אבער ווען דו מורמלט די ווערטער (למשל וינ7ט 89 קכדטן כחיחילך) וועט דיין תפלה קוים קומען צו שמים און אפילו אויב עס טוט, וועט ער מסתמא נישט ענטפערן דיין תפילה.

ד
איר קענט נישט דאַווען איידער איר וואַשן די הענט און זאָגן
מודה אני לפניך מלך חי וקיים שהחזרת בי נשמתי בחמלה. גרויס אמונתך
און זאג די תורה ברכות ווייל דו קענסט נישט דאווענען ווען דיין טומאה און אזוי וואס האט דאס צו טאן מיט די תורה ברכות אקעי איך מודה אז יא מ'קען נישט דאווען איידער דו וואשן די הענט און זאגן מוד עני ווייל פריער דיינע הענט זענען טמא און שמוציגע אבער וואס האט דאס צו טאן מיט ברכות תורה? תורה ברכות איז ברכות פון תורה למשל נותן התורה... און נותן תורה האט אין זיך תורה און מען דארף זאגן אפילו א ביסל תורה פאר דיר.

ה
דאַווענינג איז ניט נאָר ברכת השחר פּסוקי פון שבחים
ברכת שמע און שמונה עשרה, אָבער דער באַפרייונג איז אויך פשוט צו בעטן השם צו העלפן איר אָדער דאַנקען השם פֿאַר וואָס איר האָט שוין.

פרק ב - בראשית
א
די סיבה הקב"ה האט געמאכט די וועלט ווי איר ווייסט איז ווייל הקב"ה וויל א וואוינונג פלאץ וואו עס האט תורה ומצוות, פארוואס האט ער נישט אויסדערוויילט צו זאגן בגן עדן ווייל דארט אין גן וואוינונג פון תורה ומצוות פאר ה' צו לעבן פארוואס זאל עס זיין א גרעסערע וואוינונג פון תורה ומצוות? ווייל אין די וועלט איז עס א גרויסע נסיון ווייל מענטשן האבן דא בחירה און קענען אויסקלייבן וואס זיי ווילן צו טאן און מיר קענען אויסקלייבן אויב מיר ווילן טאן די ריכטיגע אדער אומרעכט זאך און אויב יעדער וואלט געטון די ריכטיגע זאך וואלט משיח קומען און דער גאנצער באַגריף פון אַלעמען טאן די רעכט זאַך וואָלט קומען צו פאַקט.

Chochmas hatorah

2025-03-25T10:22:07Z

Moshiachnow770: Created page with "here is a "trailer" for the book chochmas torah: חכמת התורה פרק א - ברכות א ווען איינער האט א סעודה און אינמיטן די סעודה דארף ער א בית הכסא און נאכדעם וואס ער וואשעט ניגאל וואסער דארף ער זאגן נאך המצי אדער איז דער ערשטער גענוג דער ענטפער איז ע..."

here is a "trailer" for the book chochmas torah:
חכמת התורה
פרק א - ברכות
א
ווען איינער האט א סעודה און אינמיטן די סעודה דארף ער א בית הכסא און נאכדעם וואס ער וואשעט ניגאל וואסער דארף ער זאגן נאך המצי אדער איז דער ערשטער גענוג דער ענטפער איז ער טוט נאך א המוציא און דער נאך זאגט ער ברוך שם זאגט ברוך שם ווייל ווען דו (חס"ו) גייט פארביי און דער בית דין פרעגט דיך פארוואס האסטו געזאגט ברוך שם צוויי מאל אויב וויסן דיין נשמה ווייסט אז דו דארפסט נישט זאגן נאך המוציא וועט דיין נשמה פשוט זאגן אוי האב איך געזאגט ברוך. שם ווייל איך האב געזאגט נאך א חמצי און אויב דער ענטפער איז אז דו זאלסט זאגן המוציא נאכאמאל זאג אוי דער צווייטער ברוך שם איז געווען פאר דעם ערשטן ברוך שם ווייל דו זאלסט טוהן נאך א המוציא.
ב
ווען מען זאגט אמן ויהי שמי רבא אין קדיש גיט עס דיר זיבעציק ברכות, און בפרט ווען קינדער זאגן אמן און יהי שמי רבא גיט עס השם דיין עלטערן און דעם ליובאַוויטשער רבי'ן מלך המשיח אַ סך נחת. און עס גיט אויך דעם קינד מיט זיין משפּחה אַ גוט און גליקלעך יאָר.
ג
ווען דו וועסט זיך דאווענען מיט קנאות און קבונה און פון דיין הארץ, וועט דיין תפילה גלייך ארויף גיין צו שמיים, און ה' וועט עס מקבל זיין מיט ליבשאפט, און ה' וועט הערן צו דיינע צרות און נעמען דיין שבחים און דאנק ווייל ה' האט ליב תפילות גלייך פון דיין הארץ. פּונקט ווי ווען אַ קינד בעט זיין פאטער פֿאַר אַ נייַ צאַצקע נאָך ער האט געטאן עפּעס זיין פאטער האט נישט ווי זיין פאטער וועט מסתּמא באַקומען איר די צאַצקע אָבער ווען דער קינד בעט זיין פאטער פֿאַר אַ נייַ צאַצקע נאָך ער האט געטאן עפּעס וואָס זיין פאטער ליב, זיין פאטער וועט מער גיבן אים דאס שפילצייג, אז ווען דו וועסט דאווענען מיט קנאות און קבונה און פון דיין הארץ, וועט דיין תפילה גלייך ארויף גיין אין שמיים און ה' וועט עס מקבל זיין מיט ליבשאפט און ה' וועט הערן דיין צרות און נעמען דיין שבחים און דאנק ווייל השם האט ליב תפילות גלייך פון דיין הארץ. אבער ווען דו מורמלט די ווערטער (למשל וינ7ט 89 קכדטן כחיחילך) וועט דיין תפלה קוים קומען צו שמים און אפילו אויב עס טוט, וועט ער מסתמא נישט ענטפערן דיין תפילה.

ד
איר קענט נישט דאַווען איידער איר וואַשן די הענט און זאָגן
מודה אני לפניך מלך חי וקיים שהחזרת בי נשמתי בחמלה. גרויס אמונתך
און זאג די תורה ברכות ווייל דו קענסט נישט דאווענען ווען דיין טומאה און אזוי וואס האט דאס צו טאן מיט די תורה ברכות אקעי איך מודה אז יא מ'קען נישט דאווען איידער דו וואשן די הענט און זאגן מוד עני ווייל פריער דיינע הענט זענען טמא און שמוציגע אבער וואס האט דאס צו טאן מיט ברכות תורה? תורה ברכות איז ברכות פון תורה למשל נותן התורה... און נותן תורה האט אין זיך תורה און מען דארף זאגן אפילו א ביסל תורה פאר דיר.

ה
דאַווענינג איז ניט נאָר ברכת השחר פּסוקי פון שבחים
ברכת שמע און שמונה עשרה, אָבער דער באַפרייונג איז אויך פשוט צו בעטן השם צו העלפן איר אָדער דאַנקען השם פֿאַר וואָס איר האָט שוין.

פרק ב - בראשית
א
די סיבה הקב"ה האט געמאכט די וועלט ווי איר ווייסט איז ווייל הקב"ה וויל א וואוינונג פלאץ וואו עס האט תורה ומצוות, פארוואס האט ער נישט אויסדערוויילט צו זאגן בגן עדן ווייל דארט אין גן עדן איז דא תורה ומצוות בדיוק וואס השם געוואלט? ווייל אויב ה' וואלט געמאכט די וועלט ווי ער האט געטון און מען וואלט געטון תורה ומצוות דעמאלט וואלט דאס געווען א גרעסערע

Talk:Talmud Bavli and Yerushalmi

2025-03-25T10:18:06Z

Moshiachnow770: /* commentary of talmud bavli */ new section

== commentary of talmud bavli ==

the torah has commentary; the mishna and. the mishna has commentary; the beraisa's and gemara. and gemara has commentary; lets review one of the commentarys for gemara and translate it to english:
It says “כׇּל מָקוֹם שֶׁאֵין מַכְנִיסִין בּוֹ חָמֵץ, אֵין צָרִיךְ בְּדִיקָה.” but what about the roof. On one hand who climbs to the roof just to eat some bread. On the second hand, we have no clue what is on the roof, and also birds might release a few crumbs of bread to the roof. So what about the roof? The answer is the chimney, you might have roasted or toasted some bread and it might have came to the chimney so you must check the roof. But how must you get to the roof without risking to ch”s fall, because the ladder might have had some water or flour? To fix this one must build a ladder to their roof and make it a “כׇּל מָקוֹם שֶׁאֵין מַכְנִיסִין בּוֹ חָמֵץ, אֵין צָרִיךְ בְּדִיקָה.” a place that dosen’t require a checking.

Laws of Learning Torah

2025-03-25T10:13:11Z

Moshiachnow770: a typo

[[Image:Learning_torah.jpg|250px|right]]
Learning Torah is incredibly important and rivals all other mitzvot in its importance.<ref>Mishna Peah 1:1</ref>
==Importance==

#Chazal tell us that "regardless, if one brings a large Korban or a small one as long as one's intentions are for heaven one's korban is accepted." <ref>Menachot 110a </ref> The same idea applies to Torah study. One should learn as much as one can and that is precious in God's eyes as long as one's intentions are pure.<ref>Mishna Brurah 1:12 writes that this principle also applies to Torah learning. Halacha Brurah 1:11 concurs and writes that such is evident from [[Brachot]] 5b. </ref>
#If one likes to learn and really understands his learning, one can refrain from extending [[Tefillah]] and only say the portions that are obligatory.<ref>Eliyah Rabba 1:1, Lechem Chamudot ([[Brachot]] HaRoeh 84), Birkei Yosef 1:9, Mishna Brurah 1:12, Halacha Brurah 1:11, Kaf HaChaim 1:31. </ref>
#Someone who learns Torah purely for the sake of heaven is deserving of great rewards.<ref>Mishna Avot 6:1</ref> Even if a person finds himself encouraged to learn for ulterior reasons he should continue to learn and eventually reach the level of learning purely.<ref>Gemara Pesachim 50b</ref> Many emphasize that nowadays it is critical to start learning with an external motivation in order to overcome the Yetzer Hara and become involved in learning Torah<ref>[https://he.wikisource.org/wiki/%D7%A0%D7%A4%D7%A9_%D7%94%D7%97%D7%99%D7%99%D7%9D/%D7%A9%D7%A2%D7%A8_%D7%92* Nefesh HaChaim (Shaar 3* ch. 1 s.v. vegam)]</ref> and once one is involved it'll help purify oneself.<ref>Gra (Mishlei 25:21) writes that even learning which is shelo lishma helps combat the yetzer hara.</ref>
#If one learns and doesn't understand what is learning it isn't considered Talmud Torah.<ref>Magen Avraham 50:2, Mishna Brurah 50:2. Chida in Marit Haayin Avoda Zara 19a s.v. vamar explains that the Gemara which encourages learning without understanding to mean that if one can't understand it one should still learn without understanding. Or that one should learn even if one only understands the words without understanding the greater context. Ayin Yakov explains that it is referring to someone understanding but has questions on it.</ref> Many poskim say that it is considered Talmud Torah when reading Tanach even if one doesn't understand it.<ref>Shulchan Aruch Harav 2:12:13. See Divrei Shmuel Al Hatorah p. 11 who quotes the Likutei Maamarim of the Chafetz Chaim as arguing that without understanding even reading mikrah isn't learning.</ref> See Derech Hashem of Ramchal 4:2

==Mitzvah on the Father==
#A father has an obligation to teach his son Torah.<ref>Rambam Talmud Torah 1:1, Shulchan Aruch Y.D. 245:1</ref> If a father doesn't teach his son Torah, the son is obligated to teach himself once he is bar mitzvah'ed and realizes that he should study Torah.<ref>Rambam Talmud Torah 1:3, Shulchan Aruch Harav 2:1. The Frankel Rambam in Hagahot Vtziyunim quotes the Lechem Yehuda who says that the Rambam also means that the son is only obligated to teach himself once he is bar mitzvah'ed. It is also the opinion of the Meiri and Chinuch.</ref>

==Tanach, Mishna, and Talmud==

#One should apportion one's time to study torah everyday into three, one portion for Tanach and some say it's commentaries, one portion for Mishna and Gemara, and one portion to analyze the primary ways the Torah is learnt so that one will know that which is forbidden and that which is permitted. After one grows in Torah one should review Tanach, Mishna, and Gemara, but focus on analyzing Torah. Some say that by learning Talmud Bavli one fulfills learning each area of Torah because the Bavli includes everything, nonetheless, certainly one must still know Tanach and Mishna. Some say that one should devote more time to Mishna than to Tanach and more time to Gemara than to Mishna each one according to its difficulty.<ref>See next footnote</ref>Rav Yisrael Salanter holds that nowadays, after the sealing of the Talmud, being that we can not learn Tanach the way Chazal did, we must define the terms "Mikra", "Mishna" and "Gemara" differently. "Mikra" today means to learn Talmud Bavli and Yerushalmi. "Mishna" today means to learn Tosfot and the Seforim of the Great Poskim- Rishonim and Achronim. "Gemara" today means proper Iyun in all that you learn and to be able to pasken Halachah from your learning.<ref>Ohr Yisrael 18</ref>
#Many authorities emphasize that it's absolutely crucial to learn Halacha so that one knows what one must do as well as mussar which subjugates the Yetzer Hara. Some say that these are included in the above three categories.<ref>*In Gemara Kiddushin 30a, Rav Safra interprets the word “ושננתם” as ושלשתם which means that one should split one’s time in three in study Torah, one third to study Mikrah, one third to study Mishna, and one third to study Talmud. The Gemara says that since one doesn’t know how long one will live, one should split up one’s days in three ways. Rashi s.v. LeYomi explains that one should split up the days of the week into these three parts. However, Tosfot s.v. Lo argues that it means that one should split up every single day into these three sections. Rambam (Talmud Torah 1:12) and S”A 246:4 agree with Tosfot.
*Tosfot also quotes the Rabbenu Tam who says that we rely on only learning Talmud Bavli which itself is a combination of Mikrah, Mishna, and Gemara.
*Rambam (Talmud Torah 1:11) writes that Mikrah means Torah SheBaal Peh, Mishna means Torah SheBichtav, and Gemara means comparing, analyzing, thinking, and understanding the primary ways the Torah is learnt so that one will know that which is forbidden and that which is permitted. Rambam (Talmud Torah 1:12) continues to say that this only applies in the beginning of one’s learning, however, after one has acquired wisdom one should review Torah SheBaal Peh at certain times but primarily one will spend one’s time on Gemara as he defined above. Kesef Mishna (Talmud Torah 1:12) writes that the Rambam's reason is obvious because study of Talmud is the most time consuming and this is the basis for the minhag not to apportion one's time in three parts.
*S”A 246:4 rules like the Rambam and the Rama rules like the Rabbenu Tam. Aruch HaShulchan YD 246:14 writes that the halacha and minhag follow the Rabbenu Tam, however, certainly one must still know Mikrah and Mishna.
*The Ran (Avoda Zara 5b s.v. Ki) writes that certainly Talmud requires more time than Mishna and Mishna more than Mikrah rather the Gemara just means that one should apportion each area of Torah it’s proper time. Biur HaGra YD 246:15 quotes this Ran. S”A HaRav (Talmud Torah 2:2) writes that it’s good to abide by this opinion.
*S”A YD 246:4 writes that Mikrah means the 24 books of Torah. Aruch HaShulchan 246:13 explains that Mikrah includes the 24 books of Tanach and also their explanations. However, the S”A HaRav (Talmud Torah 2:1) writes that the explanations of Tanach is considered Mishna which is all an explanation of the 613 מצות.
*The Shach 246:5 quotes the Drisha who writes that some people only learn Gemara, Rashi, and Tosfot and they don’t fulfill the statement of the Gemara Niddah 73a which says that a person should learn Halachot every day meaning Halacha Pesukot (Halachic rulings of the poskim). He adds that the Rabbenu Tam’s idea that Gemara Bavli includes everything only refers to those who can learn 9 hours a day but those who learn 3 or 4 hours shouldn’t just learn Gemara. Mishna Brurah (Introduction to Mishna Brurah, vol 1) quotes this and expands on it.
*On the other hand, Birkei Yosef YD 246:4 laments the fact that many people only read the abridged halachot as they despair from the difficult study of talmud because they are decreasing torah (against the principle of "VeYagdil Torah VeYadir") and causing the reasonings of halachot to be forgotten.
*Kitzur S”A 27:3 writes that someone who can’t learn as his main focus but can at least set aside times to learn, at those times he should learn Halacha which every Jew needs to know and Mussar which subjugate the Yetzer Hara. Shulchan Aruch HaRav (Talmud Torah 246:2) seems to say that Mussar is included in the category of Talmud.
*S”A HaRav (Hilchot Talmud Torah 2:1) explains that Mishna includes the Halacha Pesuka of the Mishnayot and Britot which explain the details of the 613 מצות and nowadays Mishna includes the Halacha Pesuka of the Shulchan Aruch and Rama. S”A HaRav adds that Talmud means understanding the reasons of the halachot in the משניות and Britot and nowadays that means the Rosh and Bet Yosef who explain the reasons of the halachot.</ref> See further in the next section regarding Halacha and Mussar.
#Based on this concept, there is a practice to recite a portion from Torah, Mishna, and Gemara after Birchot HaTorah before Pesukei DeZimrah.<ref>Rav Amram Goan (cited by Tosfot Kiddushin 30a s.v. lo) established learning a piece of torah, mishna, and talmud each day before pesukei d’zimrah. Tosfot Avoda Zara 19b s.v. yeshalesh, Ritva Avoda Zara 19b s.v. vekatvu, and Hagahot Maimoniyot (Talmud Torah 1:8) cite this establishment. </ref>
# Some have the righteous practice of learning [[Chok LeYisrael]] which is a daily learning regiment set up by the Arizal that includes pesukim from Torah, Nevuim, Ketuvim, Mishnayot, Gemara, Zohar, Halacha, and Mussar.<ref>The source for such a schedule is the Arizal (Shaar Mitzvot VaEtchanan). Kitzur Shulchan Aruch 27:3 writes that it's praiseworthy to learn the [[Chok LeYisrael]] daily. Further on the topic, see the Machzik Bracha 156:6, Sh”t Shalmat Chaim Zonenfeld Y”D 89, Kaf HaChaim 132:6, 155:3, and Sh”t Yabia Omer (Y”D 4:31(5), O”C 9:108(79)). </ref>
#Rav Shlomo Wolbe felt that there are four basic areas aside from the regular Gemara curriculum of the yeshiva that the yeshiva student should master. a. Shulchan Aruch Orach Chaim with the Mishnah Berurah b. Chumash with the commentaries of Rashi and Ramban c. Pirkei Avos with the commentary of Rabbenu Yonah d. Mesillat Yesharim.<ref>Alei Shur Chelek Alef pg. 29. Rav Wolbe calls this Tzurat HaYehudi (the Framework of a Jew).</ref>
#The order for a parent or teacher to teach children Torah is discussed here:[[Halachos for Educators#Torah Curriculum to Teach Children]].

==Halacha and Mussar==

#It's very important to learn Mussar daily because the greater one is, the greater one's Yetzer hara is.<ref>[[Sukkah]] 52a </ref> Torah was created as an antidote to the Yetzer Hara.<ref>Kedushin 30b </ref> Even if learning Mussar takes away from learning other portions of Torah like Gemara, it's important to study Mussar.<ref>Birkei Yosef 1:9 and Chaye Adam ([[Yom Kippur]] Klal 432) write that one should study Mussar daily even at the expense of torah study time. Mishna Brurah 1:12 (and Shaar Tzion 1:26), Halacha Brurah (1:11 and 55:4), and Halichot Olam (8 pg 336) quote this as halacha. </ref>
#Someone who only has 2 or 3 hours to learn daily should learn Halacha from Shulchan Aruch and commentaries or from contemporary Poskim so that one will be knowledgeable in practical laws and not come to do a sin without knowing. This is more preferable than learning Daf Yomi, or Gemara and Rishonim from which one can’t derive practical halacha.<ref>Derisha Y”D 246:6, Shach Y”D 246:5 write that someone who only has a little time should learn from the poskim as it says in Nidda 73a someone who learns Halachot every day is a Ben Olam Haba. Shulchan Aruch HaRav (Tamud Torah 2:9), Yarot Devash, Derech HaChaim, Sh”t Teshuva MeAhava (Introduction to 2nd volume), Sh”t Yachave Daat 6:52, Kaf HaChaim Palagi 29:9, Mishna Brurah 155:3, and Halacha Brurah 155:4 concur. </ref>

==Learning Kabbalah==

#It’s forbidden for someone to learn Kabbalah unless has learned seriously all of Gemara and Poskim, and is a Talmud Chacham ingrained with Yirat Shamayim. One should protest if someone is teaching Kabbalah to the public especially if the teacher himself isn’t fitting to learn it.<ref>Zohar (Pekudei 247b) describes the importance of learning the secrets of Torah and it’s reward. However the poskim write that one needs to have first learned Gemara and Poskim including Etz Chaim (pg 1d), Rama Y”D 246:4, Maharsha (Chagiga 13a), Shelah (Eser Maamarot 29b), Sh"t Yabia Omer 10:23 and Sh”t Yachave Daat 4:47. Interestingly, S”A HaRav (Talmud Torah 2:1) writes that Kabbalah is included in the section of Talmud (one of the three sections a person should learn daily, see above).</ref>

==Learning at day and night==

#One should establish a fixed time to learn after [[davening]]. One should make certain that that time is fixed and one doesn't miss it even if one thinks one can make a lot of money by missing it. If one has a great need that one needs to leave for, one should learn at least one pasuk or one halacha. After finishing whatever was pressing one should complete one's daily standard amount.<ref>Kitzur Shulchan Aruch 27:1</ref>
#It’s important to learn at night and not waste it all with sleep, eating, and talking because one accomplishes most of his learning at night <ref>Rambam (Talmud Torah 3:13). Shulchan Aruch 238:1 rules this with the language one must be very careful to learn torah at night, more careful than the day! </ref>, that learning is not easily forgotten and is considered like the Avoda of the [[Korbanot]]. The joy of Torah is specifically felt for learning at night and Hashem grants a special Chesed for one who learns at night.<ref>Avoda Zara 3b. The gemara in Eruvin 65a says that night was created specifically for Torah study. The gemara in Chagigah 12b says that one who studies Torah at night will enjoy Hashem’s grace by day, as the pasuk in Psalms 42:9 says “By day, G-d will direct His grace, and at night, His song is with me.” </ref>.
#There's a special practice to "join the day and night" with learning or [[davening]] by learning during sunset and sunrise.<ref>Yalkut Yosef (Kitzur Shulchan Aruch 1:6), Bear Hetiev 238:1, and Mishna Brurah 1:2 in of the Shlah HaKadosh in fulfillment of the pasuk in Yehoshua 1:8 "you shall meditate on it day and night." </ref>
#If one has a certain daily schedule of learning and hasn't completed it yet, one should finish it at night. However, preferably one should make a stipulation not to accept the daily schedule as a neder, but rather bli neder in case one misses a day.<ref>Shulchan Aruch 238:2, Mishna Brurah 238:5, Kitzur Shulchan Aruch 71:1 </ref>

==Learning Tanach at night==

#According to the Kabbalah, it's preferable not to learn Tanach at night.<ref>Birkei Yosef 1:13, 238:2 in name of the Arizal, Ben Ish Chai Pekudei #7, Kaf HaChaim 237:9. </ref> However, some argue that one may be lenient.<ref>Shaar HaTziyun 238:1 in name of the Pri Megadim. </ref> However, since it's not forbidden but only preferable, if not learning Tanach will cause [[Bitul Torah]] (Chas VeShalom) one may learn Tanach.<ref>Piskei Teshuvot 238:1 </ref>
#It is permissible to read Tehilim at night if read as a [[prayer]] for the sick or for another cause.<ref>Sh"t Tzitiz Eliezer 8:2 </ref>
#It is permissible to read Tanach on Friday night or the night of [[Yom Tov]].<ref>Piskei Teshuvot 238:1, Sh"t Yabia Omer 6:30, Sh"t Maharashdam 1:158 </ref>
#It is permissible to learn Tanach along with Rashi at night.<ref>Sh"t Veyeche Yacov O"C 9, Piskei Teshuvot 238:1 </ref>

==Women Learning Torah==

#Women are exempt from learning Torah.<ref>Rambam (Talmud Torah 1:1). [https://www.hebrewbooks.org/pdfpager.aspx?req=21979&st=&pgnum=117 Rav Chaim Palagi (Torah Vchaim n. 208)] explains kabbalistically why women are exempt from this mitzvah.</ref> Nonetheless, women may learn torah and will be rewarded for their actions. However, women are obligated to learn the laws of the mitzvot that apply to them.<ref>Shulchan Aruch Y.D. 246:6

*'''Exemption''': The Gemara Kiddushin 29b derives from the pasuk that women are exempt form learning Torah. Rambam (Talmud Torah 1:1) and Shulchan Aruch Y.D. 246:6 codify this.
*'''Potential Issue''': The Mishna Sotah 20a cites a dispute between Rabbi Eliezer and Ben Azay whether a father should or should not teach a daughter torah. The Rambam (Talmud Torah 1:13) and Shulchan Aruch 246:6 codify the opinion of Rabbi Eliezer that a father should not teach his daughter. According to Rashi (Sotah 21b s.v. keilu) Rabbi Eliezer holds that it is forbidden to teach a daughter Torah because it may lead to using her cleverness acquired from Torah in order to sin stealthily. Rambam (Talmud Torah 1:13) interprets the gemara to mean that teaching a daughter torah is prohibited because she might misunderstand Torah and make a mockery of its true intent.
*'''On her own initiative''': Both the Rambam and Shulchan Aruch ibid. write that a woman may learn Torah on their own and is rewarded for it like someone who isn't obligated in a mitzvah and fulfills it. Prisha YD 246:15 explains that a woman may learn on her own even Torah SheBaal Peh because once she decided to learn on her own we can assume that she isn't going to cause Torah to become a mockery. The Chida in Tov Ayin (Siman 4) agrees. Tzitz Eliezer 9:3:1-3 supports this opinion.
*'''Torah Shebichtav''': The Rambam ibid. writes that preferably one shouldn't teach women Torah Shebichtav. Taz YD 264:4 writes that it is permitted and even ideal to teach women Torah Shebichtav on a simple level. Sheol UMeishiv 3:41 and Atret Zekenim OC 47:3 agree.
*'''Learning Halacha''': The Agur (Siman 2) writes that women are obligated to learn the halachot that apply to them. Sefer Chasidim 313, Maharil 45:2, Rama YD 246:6, Taz 47:14, and Shulchan Aruch HaRav (Talmud Torah 1:16) agree.</ref>

==Non-Jews Learning Torah==

#In general, it is forbidden for non-Jews to learn Torah<ref name=":0">Sanhedrin 59a. Along the same lines, Rabbi Dovid Tzvi Hoffman (Melamed Leho'il Y.D. 2:77, cited by Rabbi Shlomo Brody in A Guide to the Complex pg. 181), allows Jews to teach non-Jews any narrative portions of the Torah, as those portions will inspire those non-Jews to believe in the grandeur of God and appreciate the ''sheva Mitzvot Bnei Noach'' more.</ref> and for Jews to teach non-Jews Torah,<ref>Chagiga 13a. Tosefot ''ibid'' s.v. "Ein" asks why there is a need to forbid teaching non-Jews if the gemara in Sanhedrin 59a already forbid non-Jews from learning Torah. Tosefot explains that the prohibition of teaching a non-Jew Torah is meant to apply even in cases where the non-Jew has other sources of learning Torah aside from you.</ref> but the ''poskim'' established several exceptions, as follows:
##Some ''poskim'' maintain that this prohibition applies only to non-Jews who deny the divinity of the Torah.<ref>Shu"t HaRambam 147, cited in A Guide to the Complex, pg. 181</ref>
##Since non-Jews are commanded in the ''sheva Mitzvot Bnei Noach'', some ''poskim'' hold that it is appropriate to teach them the sections of the Torah that pertain to those Mitzvot.<ref name=":0" />
##Some ''poskim'' allow teaching any sections of Tanach to non-Jews but prohibit teaching non-Jews the Oral Law.<ref>Netziv (Meishiv Davar 2:77), Maharatz Chayot (Sota 35b s.v. “li-Divarecha”). Meiri Sanhedrin 59a s.v. "Ben Noach" (also footnote 3 in ed. Kedem Yerushalayim) implies that he distinguishes between Tanach and Talmud because he says, "if [the non-Jew] learned Torah not with the goal of fulfilling the Mitzvot; rather, he wants to delve into the knowledge of our Torah and ''Talmudeinu'', then [such a person] is fitting to be punished." [https://www.etzion.org.il/en/shiur-08-talmud-torah-non-jews Rabbi Tzvi Sinensky] explains that this idea might be rooted in the fundamental principle that the Jewish people’s covenant with God is rooted in the Oral Torah, not Scripture.</ref>
##If the non-Jew wants to learn Torah in-depth in order to learn about Judaism and the Torah due to intellectual interest, then some ''poskim'' permit teaching Torah to non-Jews.<ref>Seridei Esh 2:26</ref>
#According to many opinions it is permitted to teach non-Jews Torah in a superficial way just to explain them Torah without the reasons or the depths of the Torah. Additionally, it is permitted to give a ruling for a non-Jew to act in a certain fashion without explaining the reason.<ref>Mishnat Hager p. 321 quotes the Beer Sheva (Beer Mayim Chayim n. 14) who permits teaching torah to non-Jews if you don't explain the reasons or the intricate logic of Torah. Tiferet Yisrael (Zevachim 14:4) explains that it is permitted to rule for a non-Jew without explaining its reason. See Hakdamat Hanetsiv to Emek Sheyla 3:8.</ref>
#It is permitted to answer a non-Jew a question of Torah if not answering them in Torah will cause a chilul Hashem.<ref>Toratacha Lyisrael 6:8 quotes a few poskim including Kovetz Teshuvot 3:142 hold that you can answer a non-Jew who asks a question about the torah if you don't answer them it'll come a chilul Hashem or they're malign the Torah. Toratacha Lyisrael 6:5 writes that some permit teaching Torah to a non-Jew orally as long as they aren't learning it from a sefer. However, he writes that the poskim do not hold like that distinction and it is forbidden.</ref>

==Teaching Torah==

#All who are obligated to learn Torah are also obligated to teach Torah.<ref>Gemara Kiddushin 29b, Mishneh Torah Hilchot Talmud Torah 1:1 </ref>
#Specifically, a father is obligated to teach his son Torah.<ref>Mishneh Torah Hilchot Talmud Torah 1:1 </ref> The obligation begins when the son begins to talk, he should be taught "Torah Tziva Lanu Moshe.." as well as the first pasuk of Kriat Shema.<ref>Bayit HaYehudi vol. 3 pg. 136 </ref>
#A father is required to provide a Torah education for his son even if it will require him paying for a private teacher or private school.<ref>Bayit Yehudi vol. 3 pg. 136 </ref>
#A man is even obligated to teach his grandson Torah<ref>Gemara Kiddushin 30a, Mishneh Torah Hilchot Talmud Torah 1:2 </ref> and pay for his tuition to learn Torah.<ref>Shulchan Aruch 245:3 writes that it is an obligation for a parent to pay for the tuition of his son's Torah education. Shach 245:1 writes the same applies to a grandson.</ref> Some say that this is is only true for one's son's son and not one's son's daughter.<ref>Shach 245:1 writes that there's an obligation to pay for the Torah education of all grandchildren but he cites the Maharshal who limits it to one's son's son. Gra YD 240:34 writes that there's no kibbud av v'em obligation to one's mother's father.</ref>
#Children are exempt from [[learning Torah]].<ref>Rambam (Talmud Torah 1:1) </ref>

==Learning Aloud==

#One should make sure to learn Torah out loud. If one learns out loud, one will be blessed to remember one's learning.<ref>Eirvuin 54a, Rambam (Talmud Torah 3:12), Shulchan Aruch YD 246:22, Kitzur Shulchan Aruch 27:5. Chida in Petach Eynayim (Eruvim 54a) writes that as the pasuk in Beresheet 27:22 הקל קול יעקב one קול, voice, is spelled complete and one is complete without a vav, to indicate that when we pray we silently and when we learn we learn aloud. </ref>
#Bruria, the wife of Rebbe Meir, was passing a student who was studying silently without verbalizing what he was learning. She rebuked him and said that his manner of study was incorrect because the verse states, “Life comes to the one who comes upon them” which is meant to be understood as, “life comes to the one who articulates its words with one’s mouth.” <ref>Eruvin 53b-54a </ref>
#When one learns one should learn out loud but it’s considered Talmud Torah even if one only thinks about it and doesn't even enunciate the words.<ref>Rav Ovadia Yosef in Halichot Olam (8 pg 390) and Anaf Etz Avot (Avot 3:3). Rav Ovadia cites the Rashbetz Avot 3:3, Yereyim 27, and Shitah Mikubeset Brachot 15b all say that learning in thought is called learning. Interestingly, the Maharal (Derech Chaim Avot 3:6) writes that when learning with someone else, such as a chevruta, one is forced explain the issue in words in order to discuss it. In this manner, one accomplishes the an awesome fulfillment of learning Torah which is spoken aloud. However, when one learns alone, even if one says the words aloud, primarily it is a mental thought process and the words are insignificant, which is a lower level of learning Torah. </ref> Some poskim hold that for Mikra if one doesn't enunciate the words it isn't considered learning.<ref>Shulchan Aruch Harav 2:12 writes that if for Mikra one doesn't enunciate the words that one is learning it isn't considered learning at all. Gevurat Yitzchak v. 2 pp. 19-20 Sotah 32b s.v. layma proves from the Shitah Mikubeset Brachot 13a citing the Raavad that if one doesn't enunciate the words of Mikra when learning it doesn't fulfill the mitzvah.</ref>

==Learning with a Chavrusa==

#Even though it is preferable and advantageous to learn with a Chevruta (partner) or in a Chabura (group) nonetheless, one who learns by oneself, fulfills the Mitzvah Deoritta of Talmud Torah.<ref>Tanna Dvei Eliyaho 23 writes that Hashem finds favor in the Jewish people because they learn in groups (Chabura’s). Pirkei Avot 3:2-3 says that an individual who learns gets reward for learning, two who learn together have their Torah written in Hashem’s Sefer Zichronot and the Shechina is present, while ten who learn together have the Shechina precede the group in wait for their learning. [[Brachot]] 63b says that one really acquires his Torah that he learns in a Chabura. From the above it just seems that there are good levels of learning and then higher forms, yet from Tanit 7a which says that Talmidei Chachamim who learn by themselves are cursed, become foolish, and sin, it seems that learning as an individual is problematic. Nonetheless, because nowadays we learn from a Sefer it’s permissible (Halichot Olam 8 pg 390) and Yavetz (Introduction) writes that it doesn’t apply to learning in [[Israel]] where the air makes one wise. Even though, Maharal (Derech Chaim (Avot 3:3)) writes that learning by oneself even if one says it out loud isn’t considered Osek in Divrei Torah, Halichot Olam rejects using this for halachic implications because one makes [[Brachot HaTorah]] for Torah one learns by oneself and also Mishna Brurah (Beiur Halacha beginning of 155) writes that the mitzvah of Talmud Torah also applies to learning individually. </ref>

==Interrupting Torah Learning==

#Regarding what to do when learning Torah comes into conflict with other mitzvot, see [[Which_Mitzvot_take_precedence%3F#Learning_Torah_and_Other_Mitzvot]].
#One should not interrupt Torah learning to answer Baruch Hu Ubaruch Shemo.<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111 </ref>
#Should one interrupt one's learning in order to say the bracha on lightning and thunder? See [[Bracha_For_Seeing_Natural_Wonders#Lightning_and_Thunder]].

==Prerequisites for Learning Torah==

#One should not learn Torah if one needs to go to the bathroom.<ref>Rama 92:1</ref> Some say that it is permitted if one can hold it in for 72 minutes<ref>Mishna Brurah 92:7</ref> and others say it is forbidden.<ref>Shaarei Teshuva 6:5</ref>

===Learning in Front of Ervah===

#It is forbidden to learn Torah in a place where there is ervah exposed. A tefach of a woman that is usually covered is considered ervah.<ref>Shulchan Aruch 75:1</ref>
#Hair of married women is considered ervah.<ref>Shulchan Aruch 75:1</ref>
#One shouldn't learn torah where there is a woman singing including your wife.<ref>Shulchan Aruch 75:3</ref>
#According to Sephardim, it is permitted to learn Torah in front of ervah if one closes one's eyes. According to Ashkenazim one may not learn in front of ervah unless one turns one's body away and doesn't see it.<ref>Shulchan Aruch 75:6, Mishna Brurah 75:29</ref>
#It is permitted to think Torah in front of ervah.<ref>Mishna Brurah 75:29</ref>

===Learning in an Unclean Place===

#It is forbidden to learn Torah in front of feces. However, if the feces are covered even by glass or something transparent it is permitted to learn.<ref>Shulchan Aruch 76:1</ref>
#If there are feces before him in a moving state it is forbidden to learn Torah.<ref>Shulchan Aruch 76:2</ref>
#If someone didn't wipe themselves properly and there are feces on his body by his private area he may not learn Torah even if they are covered,<ref>Yoma 30a, Shulchan Aruch 76:5</ref>
#It is permitted to learn in a house and not be concerned that there are feces in it.<ref>Shulchan Aruch 76:7</ref>
#In the days of Chazal an area there was a children was considered suspect of being unclean and it would be forbidden to learn unless it is checked.<ref>Mishna Brurah 76:23 based on Rabbenu Yonah. Aruch Hashulchan 76:17 writes that one doesn't have to check the area for feces before learning even if there are children around unless it entered one's mind that there is a concern that there is feces.</ref> Today even if there are children at home the home is considered as having a status of clean from feces.<ref>Piskei Teshuvot 76:10 citing Or Letzion 2:6:14, Halichot Shlomo 22:4, Mishna Halachot 11:59, Ishei Yisrael 52 fnt. 67</ref>

==Taking Money for Learning and Teaching Torah==
===Learning Torah===

#The mishna in Mesekhes Avos states that one should not derive benefit from his Torah learning.<ref>Avos 4:5.</ref> The Rambam Avos 4:5 and in Hilchos Talmud Torah perek 3. explains that it is a desecration of G-d’s name, and by extension His Torah, to make Torah learning into a money-making profession.<ref>The Rambam lists several different reasons as to why taking money for Torah is wrong. Besides the consideration of chillul Hashem, the Rambam adds that melachah is a positive virtue which prevents falling into sin (Hilchos Talmud Torah 3:10). Thus, if a person is only learning and is not working he may run a greater risk of falling prey to sin.</ref>
#Many gedolei Yisroel throughout the generations disagreed with the Rambam.<ref>See the Tashbetz’s reaction to the Rambam (Shut Tashbetz 1:142), where he notes that it was always the practice that Bnei Yisroel have supported their Torah scholars. He brings several proofs from midrashic and Talmudic sources that it is permissible, or perhaps even obligatory, for Torah scholars to accept wealth that matches their stature. The Rama YD 246:21 codifies the Tashbetz’s opinion. Also, Kesef Mishna (Talmud Torah 3:10) emphasizes that there was a strong minhag to be lenient on this, and he ends off by saying that even if the halacha is like the Rambam, maybe we should apply the rule of "et laasot l'hashem". He repeats this sentiment in Bet Yosef YD 246:21.
The Maharshal (Yam Shel Shlomo Chullin 3:9) is adamantly opposed to the opinion of the Rambam if not taking money will cause bitul torah. He says that if a person can learn more by taking money to learn, he should do so, and it is an aveirah not to take it! </ref> Additionally, some poskim limit the scope of the Rambam’s psak and conclude that even he would agree that it is permissible to take money for Torah learning if learning would otherwise be impossible.<ref>For example, see Rav Moshe Feinstein’s approach to the Rambam in Igros Moshe (Yoreh Deah 4:36). He contends that the Rambam only said that accepting money for learning would be prohibited if the Torah scholar is capable of studying diligently with a clear mind even after working for parnassah for a portion of the day. However, if the scholar is not capable of concentrating in the same way that he would be without having engaged in work, it is permissible for him to accept donations from the tzibbur.
Taz YD 246:7 is swayed by the concern that nowadays making parnasa for tuitions, weddings, and raising a Jewish family is really very hard. Also, Biur Halacha OC 231 says perhaps the Rambam would be modeh that it is muter if it isn't possible to learn properly and work.
Furthermore, Rav Moshe (Igrot Moshe YD 2:116) says that it isn't even a midat chasidut to be stringent for the Rambam nowadays if it'll cause you to minimize your learning, since nowadays we're not capable of doing both. Rav Ovadia Yosef in Yabia Omer YD 7:17 agrees with Rav Moshe.
Interestingly, Maaseh Rav (sheilta 50) says Rav Chaim Volozhon was asked by an avrech if he was right in deciding to turn down a Yisachar-Zevulun opportunity because he said that he didn't want to share his spiritual reward for money. Rav Chaim said he was totally wrong. By not taking the money, he indicated that he wasn't interested in fulfilling Hashem's will; rather, he just wanted the spiritual reward. If he wanted to promote Hashem's mitzvot in a greater fashion, he would take the money so that he would be free to learn more.</ref>
#We pasken that, while it is commendable for a Torah scholar to support himself from his own earnings, it is permissible for him to accept donations to facilitate his learning.<ref>Rama, Yoreh Deah 246:21. </ref>

===Teaching Torah===

#There is also a prohibition to charge money to teach Torah.<ref>Gemara Bechorot 29a, Shulchan Aruch, Yoreh Deah 246:5</ref>
#However, there are several heteirim for those teaching Torah to charge money. For example, payment can certainly be accepted for any teaching position which includes disciplining children or instruction of non-Torah subjects.<ref>See Beis Yosef to Yoreh Deah 246:5. See Rav Schachter’s explanation in Ginat Egoz (p. 188) where he writes that for younger grades the salary for teachers could be compensation for watching the students. For teachers of mature students, the salary could be considered a compensation to allow the teachers to have free time to learn and teach, but the actual teaching isn’t for pay. Accordingly, he writes that in his opinion, there shouldn’t be a fixed amount of sick days for rebbeim because they aren’t being paid by the day, but rather they are being paid so that they’re available to teach.</ref>
#Additionally, if there is no other way for a teacher to make a parnassah, it is permissible to accept wages for Torah instruction. Even if the teacher can make a living without these wages, he can charge money for clearly evident sechar batalah (payment for the amount of money he could have earned if he was not teaching).<ref>Shulchan Aruch, Yoreh Deah 246:5 </ref>

==Links==

*[http://www.yutorah.org/lectures/lecture.cfm/814103/rabbi-hershel-schachter/inyonei-talmud-torah/ Inyonei Talmud Torah] by Rabbi Hershel Schachter

==Sources==
<references />
[[Category:Learning Torah]]

Shabbat Candles

2024-12-26T10:41:27Z

Moshiachnow770: i have added a halacha about the time of lighting

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[[File:Shabbat_candles.jpg|200px|right]]
There’s an obligation upon every household to have a candle lit for [[Shabbat]].<ref>Rambam ([[Shabbat]] 5:1) and Shulcham Aruch O.C. 263:2 rule that there’s an obligation to have a candle lit in the house for [[Shabbat]]. </ref> There is a discussion whether [[lighting Shabbat candles]] is part of the mitzvah of [[Kavod Shabbat]] or [[Oneg Shabbat]].<ref>In one place the Rambam ([[Shabbat]] 5:1) writes that [[lighting Shabbat candles]] is considered [[Oneg Shabbat]], whereas in another place (Rambam [[Shabbat]] 30:5) he states that it is included in [[Kavod Shabbat]]. </ref> Either way, [[lighting Shabbat candles]] is a derabbanan mitzvah.<ref>Rambam ([[Shabbat]] 5:1)</ref>
==Procedure==
===Beracha===
# The Beracha recited when lighting the Shabbat candles is "Baruch Ata Hashem Elokeinu Melech Haolam Asher Kidishanu Bimitzvotav ViTzivanu LeHadlik Ner Shel Shabbat. <ref> Shulchan Aruch 263:5, Mishna Brurah 263:22 </ref>

===The order of candle lighting===
# The Ashkenazi practice is to say the Bracha of Hadlakat Nerot after lighting the candles. <Ref> Rama 263:5 </ref> However, according to Sephardim, many poskim say that women should say the Bracha before lighting, however, some say that those who have the practice of saying it after lighting should continue their practice, and if a woman dones't have a practice, she should say the bracha before lighting. <Ref> Rav Ovadyah Yosef in Sh”t Yechave Daat 2:33 and Sh”t Yabia Omer O”C 2:16 holds that a woman should say the bracha of Hadlakat Neirot before lighting the candles and saying it afterwards is possibly a Bracha Levatala. Menuchat Ahava (Vol 1, 4:5) agrees. The Ohr Letzion (vol 2, 18:3), however, writes that a woman who has the practice to say it after lighting should continue her practice and a woman who doesn't have a practice should say the bracha before lighting. </ref>
# A man should have the match ready in hand, make the bracha, and then light the candles; however, women should light the candles, and then make the bracha while covering her eyes or the flame so as not to benefit from the light. <ref> Rama 263:5 writes that the minhag was to light and then make the bracha while covering the flame so as not to benefit from the flame before making the bracha. Beiur Halacha s.v. Achar Hadlaka brings a dispute whether a man does the same process as a women or not. Shemirat Shabbat KeHilchata 43:30 rules that a man should first make the bracha and then light. </ref>
#The practice is the women says a [[prayer]] for her children grow to become Torah scholars. <Ref> The practice to pray for children that will be Torah scholars is based on the Gemara [[Shabbat]] 23b that says in reward for keeping [[Shabbat]] candles, one get children who lighten the world with their Torah. The Magen Avraham 263:11 in name of Rabbenu BeChay says that it is proper for a person to pray for children that will be Torah scholars when lighting the [[Shabbat]] candles. This brought as Halacha in Kaf HaChaim 263:1 and Menuchat Ahava (vol 1 4:3). </ref>
===How many candles?===
# The minimum requirement is to have one candle.<Ref> Implied for the language of Rambam ([[Shabbat]] 5:1) and Shulchan Aruch O.C. 263:2. </ref> However, the minhag is to have two candles.<ref> Shulchan Aruch O.C. 263:1 rules that one should have two candles, one for Shamor and one for Zachor. Rashba (responsa 7:530) writes that the source for lighting two Shabbat is from the Midrash that all activities of Shabbat are doubled, lechem mishna, Shamor and Zachor, and two sheep for korbanot. </ref>
# Some have the minhag to have 7 candles and some have the minhag to have 10 candles.<ref>Magen Avraham 263:2 in name of the Shlah </ref>
#Some poskim hold that the minhag that if a woman forgot to light candles one week has a penalty to light an extra candle every week afterwards doesn't apply if the electric lights were lit anyways. However, most poskim disagree and hold that the penalty is relevant even in such a case.<ref>Dor Hamelaktim v. 1 p. 468 quotes many poskim who hold that the kenas applies even if electric lights were still lit including: Kinyan Torah Bhalacha 6:9:3, Shraga Hameir 7:83:1, Tzitz Eliezer 21:11, Shevet Halevi 5:33, Rivevot Efraim 8:123, and Shevet Hakehati 5:266. However, they also quote some poskim who are lenient including Yalkut Yosef and Rav Shmuel Kamenetsky.</ref>

===Where to light===
# If one is staying in a hotel for [[Shabbat]], some say that one should light an incandescent bulb with a bracha in one's private room. This may be done even if the light is in a closet or in the bathroom, however, if one lights in the bathroom, the bracha should be made outside the bathroom. However, if this option isn't possible, one should light in the dining room so that people can derive benefit from it, but one may not light with a bracha in a place that no one will get benefit from the candles. <ref>[http://www.yutorah.org/lectures/lecture.cfm/776128/Rabbi_Hershel_Schachter/Reishit_Bikkurim:_A_Guide_to_Shavuot_Observance Rav Hershel Schachter in a published pamphlet about Hilchot Shavuot] (p. 3, original version). [https://www.torahanytime.com/#/lectures?v=72808 Rav Yitzchak Yosef (Motzei Shabbat Vayigash 5779, min 35-38)] explained that one should light with an electric bulb in one's private room and it can even be a LED or fluorescent bulb. He said that one can light in one's bathroom and once he saw his father do that when he was in a hotel for Shabbat.</ref>
# There is a dispute whether one can light Shabbat candles in a place that is already lit up with electric lights.<ref>
* [http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=190 Or Letzion 2:18:13] assumes that one can't fulfill the mitzvah of Shabbat candles with electric lights and concludes therefore one can light Shabbat candles there even if the electric lights are on in that room.
* The Ben Ish Chai (Rav Poalim OC 4:23) permits lighting even if it is quite light in that area since it enables reciting kiddish in front of the Shabbat candles. Similarly, other suggestions to support this approach include that of the Klosenberg Rebbe (cited by Radiance of Shabbos p. 20 n. 3) who says that it is still a recognizable honor to light candles for Shabbat more than it is to have electric lights. Rav Shlomo Zalman (Shemirat Shabbat KeHilchata ch. 43 n. 171) suggests a similar idea.
* Rav Moshe Feinstein (Igrot Moshe 5:20) suggests another possibility. Perhaps there's an obligation to light candles even though we have electric lights because maybe the electricity will go out. However, others hold that one must turn off the electric lights before lighting as is mentioned below.
* [https://www.torahanytime.com/#/lectures?v=72808 Rav Yitzchak Yosef (Motzei Shabbat Vayigash 5779 min 50-57)] explained that one can light in a room with the electric lights already on but it is better to turn them off. He said that he never heard his father tell his mother to turn off the electric lights before lighting.</ref> Therefore, some say that one should turn off the electric lights, turn them back on for the sake of Shabbat, light the regular candles, and then say the bracha.<ref>Such was Rav Moshe Feinstein's practice as cited by Radiance of Shabbos (p. 20). Rav Ovadia in Chazon Ovadia Shabbat v. 1 p. 216 recommends this practice.</ref> Others say to turn off the lights, light the regular candles, and then turn on the electric lights. <ref>Rav Soloveitchik (cited in Nefesh HaRav p. 156), Shemirat Shabbat KeHilchata 43:34</ref>
# The primary place to light Shabbat candles in the room that one is going to eat. However, it is possible to light in other rooms of the house that one is going to use.<ref>Aruch Hashulchan 273:2 explains that it is part of kavod to light where one is eating and oneg to light in the other rooms so that one doesn't stumble. Divrei Yatziv 120:4 argues that the primary place to light is in the place where one eats. It seems that Magen Avraham 273:1, Mishna Brurah 273:2 and 45, and Shulchan Aurch Harav 273:9 agree with the Aruch Hashulchan that there is a mitzvah to light primarily in the place of eating and secondarily everywhere else and it is possible to make a bracha on any room if there's a reason one can't light in the place of eating. Teshuvot Vehanhagot 2:157 holds that it is possible to make a bracha upon the light in the hallway. Chovat Hadar (Hadlakat Nerot Shabbat ch. 1 fnt. 46) writes that it is possible to light in a bedroom if a guest or married child has a private bedroom for them. This is implied by Shulchan Aruch O.C. 273:7. However, Shevet Halevi 3:24 argues on the Rav Poalim 2:51 who takes this position and instead argues that one can only recite a bracha upon lighting in the dining room where one will eat.</ref>
# One should light in the place that one is going to recite kiddush. If one lit and then changed one's mind that one doesn't want to eat there because it is very bothersome to eat there for some reason it is permitted to eat there even though one lit somewhere else.<ref>Shulchan Aruch O.C. 273:7 quotes two opinions whether it is necessary to make kiddush where one lit Shabbat candles. The Mordechai (Pesachim 101a s.v. ada'azlitu) writes that one can't recite kiddush except in front of the Shabbat candles. However, the Rosh Pesachim 10:5 disagrees and holds that kiddush can certainly be recited even if there's no Shabbat candles there. Shulchan Aruch states that if one lit inside but the house is too hot and one wants to eat outside it is permitted to do so. Mishna Brurah 273:32 advises only following the lenient opinion if it is really bothersome to make kiddish in the place of the candles.</ref>

==Women and Candle Lighting==
#The obligation is greater upon women in the house than the men.<Ref>Rashi ([[Shabbat]] 32a s.v. Hareni) writes in name of Beresheet Rabba that women are more obligated in lighting candles since they were involved in the sin of extinguishing the light of the world in the sin of Etz HaDaat. Rashi gives a second reason that the women are more obligated in this mitzvah is because they deal with the needs of the house. The Shulchan Aruch O.C. 263:3 and Rambam only gives that second reason of Rashi. This reason is brought by Mishna Brurah 263:12. </ref> If the man and woman both want to light, preference is given to the women. <Ref> Shulchan Aruch O.C. 263:3 quotes this reasons and rules that the woman of the house is more obligated and so, if the man wants to lit, the women can prevent him. </ref>
# However, the obligation of setting up the wicks and oil should be done by the men of the house.<Ref> Shaar HaKavanot 61d, Magen Avraham 263:7, Mishna Brurah 263:12 </ref>
# The minhag is that the husband of a woman who gave birth that week, lights [[Shabbat]] candles for his wife.<Ref> Mishna Brurah 263:11. Sh”t Tzitz Eliezer 15:32:7 writes that essentially the woman who gave birth can light but the minhag is not to. </ref>
==Accepting Shabbat with Candle Lighting==
# There is an opinion that automatically when one lights Shabbat candles one accepts Shabbat and may not do melacha afterwards. It is customary that women are stringent for this opinion and accept Shabbat when lighting. If they plan to do melacha after lighting they must make a stipulation that they aren't accepting Shabbat.<ref>Shulchan Aruch O.C. 263:10</ref> They should only make such a stipulation when necessary.<ref>Mishna Brurah 263:44 writes that a person should only make a stipulation not to accept Shabbat with candle lighting since not everyone holds that the stipulation is effective.</ref> This stipulation can be done mentally.<ref>Mateh Efraim 619:6, Siach Dovid 2:10:7</reF>

==Obligation of a Guest==
# A guest who comes to someone else's house for Shabbos and isn't eating meals at their host's house, if he has someone lighting for him at home, such as a wife or mother, if he has his own room, he should light in his room. If he doesn't have his own room, he is exempt from lighting.<ref>Shemirat Shabbat KeHilchata 45:4 based on Shulchan Aruch 263:6 </ref>
# A guest who comes to someone else's house for Shabbos and is eating meals at their host's house, if he has his own own room, he should light with a bracha in his room. However, if he doesn't have his own room he is exempted with the lighting of the host.<ref>Shemirat Shabbat KeHilchata 45:2</ref>
# If a person is eating out Friday night he should light at home before Shabbat with long enough candles that could last until he gets back to enjoy them on Shabbat.<ref>Yalkut Yosef (Shabbat 1-2, 5771, p. 82, 263:37)</ref>
# If someone is a guest for Shabbat and has his own room he must light. According to Sephardim he cannot light in a room that someone is already lighting. Therefore, he should light in his own private room. A guest in a hotel who cannot light in his own room should light in the cafeteria where they're going to eat. If she's not the first one to light there, then they should make the bracha upon the electric lights in their private room.<ref>Yalkut Yosef (Shabbat 1-2, 5771 edition, p. 81, 263:36)</ref>

==Hadlakat Neirot Shabbat in Yeshiva==
# Some say that a yeshiva student whose mother is [[lighting Shabbat candles]] at home need not light [[Shabbat candles]] at Yeshiva as long as there is enough light in his room for his needs. Others, however, hold that a yeshiva student is obligated to light at yeshiva.<ref>
* The Rambam ([[Shabbat]] 5:1) and S”A 263:2 write that men are obligated in the mitzvah of [[lighting Shabbat candles]] just like women. The Mordechai ([[Shabbat]] 294) quotes the Maharam, who says that a person who is going away from home for [[Shabbat]] must light in the place he is staying. If, however, a person is at home, he may fulfill the obligation with his wife’s lighting. S”A 263:6 codifies this as halacha.
* Based on S”A 263:6-7, Bei’ur Halacha s.v. Bachurim maintains that there are two factors that obligate one to light [[Shabbat candles]]: 1) a personal obligation and 2) an obligation to arrange that there is light in the room one is staying so that people don’t trip and fall. The Bei’ur Halacha explains that a man fulfills his personal obligation with his wife’s lighting even if he is away for [[Shabbat]]. If he is staying in his own room, he nonetheless is obligated to light with a bracha because of the second obligation. Shemirat Shabbat KeHilchata 45:3 writes that just like husband fulfills his personal obligation via his wife, so too children who are “dependent on their parents” fulfill their obligation through their mother’s lighting.
* Rav Mordechai Willig (“The Positive Mitzvos of [[Shabbos]],” min 39-43; quoted in Halachipedia Article 5773 #4) holds that an unmarried yeshiva student is considered dependent on his parents. Therefore, he fulfills his personal obligation with his mother’s lighting. In regards to the second obligation, if one doesn’t have a positive desire to have a light on in his room he need not light. Ohr Letzion (vol 2, p 165) agrees that one fulfills his primary obligation with his parents, and he adds that the second obligation can be fulfilled by having light from the hallway or street shine into his room.
* However, Shemirat Shabbat KeHilchata 45:11 argues that a yeshiva student is not considered dependent on his parents and doesn’t fulfill his obligation with his mother’s lighting. </ref>
# According to those who say a yeshiva student is obligated to light in yeshiva, some say that one student should light in the cafeteria on everyone’s behalf and everyone else turns on a light in his room according to his needs without a bracha. Others argue that each student should light in his own room with a bracha.<ref>
* Shemirat Shabbat KeHilchata 45:11 writes that yeshiva students are considered one large family. Accordingly, one student should light in the cafeteria and thereby exempt the rest of the students from their personal obligation. Additionally, each student should make sure to have a light on in his room and, if necessary, should specifically turn on a light there without a bracha, relying on the bracha made in the cafeteria. He concludes, though, that if a student wants to light in his room with a bracha, he may do so, because essentially each student lives in his personal room and not the cafeteria. Teshuvot Vehanhagot 2:157 and Rav Chaim Pinchas Sheinberg (quoted by The Radiance of [[Shabbos]] p. 9) agree with the Shemirat Shabbat KeHilchata’s first approach that one student should light in the cafeteria and the others should light in their rooms without a bracha.
* Rav Hershel Schachter (quoted in Halachipedia Article 5773 #4) holds that students should light in their rooms with a bracha. He explains that they cannot light in the cafeteria because it is a public area, whereas the dorm rooms are private. Additionally, Rav Schachter argues, one does not fulfill his personal obligation with his parents unless he is going to be home for [[Shabbat]]. Az Nidbru 5:2, [[Shevet Halevi]] 1:52, and Chazon Ovadyah ([[Shabbat]] vol 1, p. 202) agree. </ref>
# If a yeshiva student eats the [[Friday night meal]] at someone's house and not the cafeteria, according to those that he usually fulfills his obligation with the lighting in the cafeteria, this week he wouldn't fulfill his obligation with the lighting in the cafeteria, rather according to some one fulfills his obligation with the lighting of the family that he is eating at. <ref>Piskei Teshuvot 263:11 writes that if the student isn't eating in the cafeteria but is eating in someone's house, seemingly one can't fulfill one's obligation with the candles lit in the cafeteria. Nonetheless, concludes the Piskei Teshuvot, that there's what to rely on the Shulchan Aruch HaRav who holds that by eating at someone's house one becomes like a family member. See the Radiance of [[Shabbat]] (pg 10; by Rabbi Simcha Bunim Cohen) who quotes Rabbi Pinchas Shienberg and Rav Moshe Feinstein who are lenient. </ref> According to Sephardim, he should light in his dorm with a bracha and make sure that it stays lit until he returns from the meal so that he can benefit from the candles. They should only have one person per room light.<ref>Yalkut Yosef ([[Shabbat]] v. 2, 263:17). [https://www.torahanytime.com/#/lectures?v=72808 Rav Yitzchak Yosef (Motzei Shabbat Vayigash 5779 min 38)] explained that ideally they should light candles in the room in a safe place. But if there isn't a safe way to light or the administration doesn't let that it is forbidden to light in the room. Rather one should light with electric light and recite a bracha. They should have one person per room light.</ref>
# The halachot for a girl living in a dorm at seminary is the same as for a boy living in a dorm at yeshiva in regards to Hadlakat Neirot.<ref>Ohr Letzion (vol 2, p 166) in footnote, [https://www.torahanytime.com/#/lectures?v=72808 Rav Yitzchak Yosef (Motzei Shabbat Vayigash 5779 min 38)]</ref>

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

==What should be used for candles?==
# Even though all oil that is drawn after wick is kosher for [[Shabbat]] candles, it’s preferable to use olive oil. <Ref> S”A 264:6 </ref>
# If one can’t get olive oil, one should use wax <Ref> S”A 264:7 </ref> or paraffin candles. <Ref> Menuchat Ahava (vol 1 4:3) writes that the electric candles aren’t worse than wax candles. </ref>
# If one can’t get oil or wax candles at all, one can use an incandescent bulb and still make a bracha. However, if they only have fluorescent or LED lights (as are most electric lights nowadays), one should turn them on without a bracha <ref> Sh”t Yechave Daat 5:24 says one can make a bracha on electric lights. However, he is only discussing incandescent bulbs, as evidenced by his argument that it has the halachic status of a fire.

There is a minority view attributed to Rav Elyashiv (Hilchos Shabbos BeShabbos pgs. 152-153) that one could make a bracha on any light source, including LED and fluorescent lights.

However, Rav Rimon (Shabbat 3 pg. 242 + 244) notes the majority of poskim would not allow one to make a bracha on an LED or fluorescent bulb as they do not have the halachic status of fire, nor are they comparable to a candle (which has a fuel source and a localized "flame") in the same way that an incandescent bulb is.

</ref>
# It's preferable to light with olive oil, if one doesn't have olive oil, the next best is all other oils that burn with a clear flame, and lastly, wax candles are also acceptable. <ref> Shulchan Aruch 264:6 writes that olive oil is preferable to other oils and Mishna Brurah 264:23 adds that wax candles are inferior to oil candles. This is also the opinion of Shemirat Shabbat KeHilchata 43:4 and Yalkut Yosef ([[Shabbat]] vol 1 pg 187). </ref>
===Electric Candles===
see [[Electricity_on_Shabbat#Using_a_light_bulb_for_Shabbat_Candles_and_Havdala|Using a light bulb for Shabbat Candles and Havdala]]
==How to Move the Candlesticks from the Table==
# If someone left a permitted item from before Shabbat on the candlestick tray and that item is necessary for Shabbat it is permitted to move the tray off the table after the candles went out since it is a bosis for muktzeh and non-muktzeh.<ref>Muktzeh: A Practical Guide by Rabbi Simcha Bunim Cohen p. 244 cites Rav Shlomo Zalman Auerbach and others who say that it is permitted to make the tray a bosis for muktzeh and non-muktzeh since the tray isn't designated only for the candles. He cites Rav Wosner who disagreed that it is similar to the candlesticks themselves which are designated to be a bosis for the flame and nothing else so it wouldn't work to make it a bosis for muktzeh and non-muktzeh. Yalkut Yosef Shabbat 5773 v. 4 p. 227 agrees that you could permit the tray by placing a non-muktzeh item there. See [[Kli_SheMelachto_LeIsser]] as to the discussion of whether candlesticks are muktzeh.</ref> Some hold it is isn't valid because a tray is designated for candles.<ref>Rav Wosner cited in the last footnote, Shemirat Shabbat Kehilchata 20:64, Igrot Moshe 5:22:11. Dor Hamelaktim v. 3 p. 1514 quotes Emet Lyakov fnt. 594, Rav Elyashiv (Shvut Yitzchak v. 1 p. 196), Rav Wosner (Mbet Levi v. 6 p. 48), Yalkut Yosef (Shabbat v. 1 p. 343), and Shemirat Shabbat Kehilchata 20:64 as strict even to place a permitted item on the candlestick tray since it is designated for candles, while Or Letzion 18:21 and Tzitz Eliezer 12:30 are lenient.</ref>
##Examples of items that you could put on the tray to permit carrying it include a challah, siddur, or knife you will need that Shabbat.
# According to Sephardim it is permitted to move the tray if you make a stipulation before Shabbat that you will use the candlesticks tray after they go out.<ref>Shulchan Aruch O.C. 279:4, Chazon Ovadia v. 3 p. 92, Yalkut Yosef Shabbat 5773 v. 4 p. 227. Chazon Ovadia explains that the candlesticks are permitted with a stipulation since they are no longer a bosis. Furthermore they aren't muktzeh machmat chisaron kis since they are a kli shemelachto lheter according to the Ramban, Raavad, Rashba, and Tashbetz.</ref>

==Sources==
<references/>
[[Category:Shabbat]]
{{Shabbat Table}}

Shabbat Candles

2024-12-26T10:34:00Z

Moshiachnow770: /* Time to light candles */

{{Good}}
[[File:Shabbat_candles.jpg|200px|right]]
There’s an obligation upon every household to have a candle lit for [[Shabbat]].<ref>Rambam ([[Shabbat]] 5:1) and Shulcham Aruch O.C. 263:2 rule that there’s an obligation to have a candle lit in the house for [[Shabbat]]. </ref> There is a discussion whether [[lighting Shabbat candles]] is part of the mitzvah of [[Kavod Shabbat]] or [[Oneg Shabbat]].<ref>In one place the Rambam ([[Shabbat]] 5:1) writes that [[lighting Shabbat candles]] is considered [[Oneg Shabbat]], whereas in another place (Rambam [[Shabbat]] 30:5) he states that it is included in [[Kavod Shabbat]]. </ref> Either way, [[lighting Shabbat candles]] is a derabbanan mitzvah.<ref>Rambam ([[Shabbat]] 5:1)</ref>
==Procedure==
===Beracha===
# The Beracha recited when lighting the Shabbat candles is "Baruch Ata Hashem Elokeinu Melech Haolam Asher Kidishanu Bimitzvotav ViTzivanu LeHadlik Ner Shel Shabbat. <ref> Shulchan Aruch 263:5, Mishna Brurah 263:22 </ref>

===The order of candle lighting===
# The Ashkenazi practice is to say the Bracha of Hadlakat Nerot after lighting the candles. <Ref> Rama 263:5 </ref> However, according to Sephardim, many poskim say that women should say the Bracha before lighting, however, some say that those who have the practice of saying it after lighting should continue their practice, and if a woman dones't have a practice, she should say the bracha before lighting. <Ref> Rav Ovadyah Yosef in Sh”t Yechave Daat 2:33 and Sh”t Yabia Omer O”C 2:16 holds that a woman should say the bracha of Hadlakat Neirot before lighting the candles and saying it afterwards is possibly a Bracha Levatala. Menuchat Ahava (Vol 1, 4:5) agrees. The Ohr Letzion (vol 2, 18:3), however, writes that a woman who has the practice to say it after lighting should continue her practice and a woman who doesn't have a practice should say the bracha before lighting. </ref>
# A man should have the match ready in hand, make the bracha, and then light the candles; however, women should light the candles, and then make the bracha while covering her eyes or the flame so as not to benefit from the light. <ref> Rama 263:5 writes that the minhag was to light and then make the bracha while covering the flame so as not to benefit from the flame before making the bracha. Beiur Halacha s.v. Achar Hadlaka brings a dispute whether a man does the same process as a women or not. Shemirat Shabbat KeHilchata 43:30 rules that a man should first make the bracha and then light. </ref>
#The practice is the women says a [[prayer]] for her children grow to become Torah scholars. <Ref> The practice to pray for children that will be Torah scholars is based on the Gemara [[Shabbat]] 23b that says in reward for keeping [[Shabbat]] candles, one get children who lighten the world with their Torah. The Magen Avraham 263:11 in name of Rabbenu BeChay says that it is proper for a person to pray for children that will be Torah scholars when lighting the [[Shabbat]] candles. This brought as Halacha in Kaf HaChaim 263:1 and Menuchat Ahava (vol 1 4:3). </ref>
===How many candles?===
# The minimum requirement is to have one candle.<Ref> Implied for the language of Rambam ([[Shabbat]] 5:1) and Shulchan Aruch O.C. 263:2. </ref> However, the minhag is to have two candles.<ref> Shulchan Aruch O.C. 263:1 rules that one should have two candles, one for Shamor and one for Zachor. Rashba (responsa 7:530) writes that the source for lighting two Shabbat is from the Midrash that all activities of Shabbat are doubled, lechem mishna, Shamor and Zachor, and two sheep for korbanot. </ref>
# Some have the minhag to have 7 candles and some have the minhag to have 10 candles.<ref>Magen Avraham 263:2 in name of the Shlah </ref>
#Some poskim hold that the minhag that if a woman forgot to light candles one week has a penalty to light an extra candle every week afterwards doesn't apply if the electric lights were lit anyways. However, most poskim disagree and hold that the penalty is relevant even in such a case.<ref>Dor Hamelaktim v. 1 p. 468 quotes many poskim who hold that the kenas applies even if electric lights were still lit including: Kinyan Torah Bhalacha 6:9:3, Shraga Hameir 7:83:1, Tzitz Eliezer 21:11, Shevet Halevi 5:33, Rivevot Efraim 8:123, and Shevet Hakehati 5:266. However, they also quote some poskim who are lenient including Yalkut Yosef and Rav Shmuel Kamenetsky.</ref>

===Where to light===
# If one is staying in a hotel for [[Shabbat]], some say that one should light an incandescent bulb with a bracha in one's private room. This may be done even if the light is in a closet or in the bathroom, however, if one lights in the bathroom, the bracha should be made outside the bathroom. However, if this option isn't possible, one should light in the dining room so that people can derive benefit from it, but one may not light with a bracha in a place that no one will get benefit from the candles. <ref>[http://www.yutorah.org/lectures/lecture.cfm/776128/Rabbi_Hershel_Schachter/Reishit_Bikkurim:_A_Guide_to_Shavuot_Observance Rav Hershel Schachter in a published pamphlet about Hilchot Shavuot] (p. 3, original version). [https://www.torahanytime.com/#/lectures?v=72808 Rav Yitzchak Yosef (Motzei Shabbat Vayigash 5779, min 35-38)] explained that one should light with an electric bulb in one's private room and it can even be a LED or fluorescent bulb. He said that one can light in one's bathroom and once he saw his father do that when he was in a hotel for Shabbat.</ref>
# There is a dispute whether one can light Shabbat candles in a place that is already lit up with electric lights.<ref>
* [http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=190 Or Letzion 2:18:13] assumes that one can't fulfill the mitzvah of Shabbat candles with electric lights and concludes therefore one can light Shabbat candles there even if the electric lights are on in that room.
* The Ben Ish Chai (Rav Poalim OC 4:23) permits lighting even if it is quite light in that area since it enables reciting kiddish in front of the Shabbat candles. Similarly, other suggestions to support this approach include that of the Klosenberg Rebbe (cited by Radiance of Shabbos p. 20 n. 3) who says that it is still a recognizable honor to light candles for Shabbat more than it is to have electric lights. Rav Shlomo Zalman (Shemirat Shabbat KeHilchata ch. 43 n. 171) suggests a similar idea.
* Rav Moshe Feinstein (Igrot Moshe 5:20) suggests another possibility. Perhaps there's an obligation to light candles even though we have electric lights because maybe the electricity will go out. However, others hold that one must turn off the electric lights before lighting as is mentioned below.
* [https://www.torahanytime.com/#/lectures?v=72808 Rav Yitzchak Yosef (Motzei Shabbat Vayigash 5779 min 50-57)] explained that one can light in a room with the electric lights already on but it is better to turn them off. He said that he never heard his father tell his mother to turn off the electric lights before lighting.</ref> Therefore, some say that one should turn off the electric lights, turn them back on for the sake of Shabbat, light the regular candles, and then say the bracha.<ref>Such was Rav Moshe Feinstein's practice as cited by Radiance of Shabbos (p. 20). Rav Ovadia in Chazon Ovadia Shabbat v. 1 p. 216 recommends this practice.</ref> Others say to turn off the lights, light the regular candles, and then turn on the electric lights. <ref>Rav Soloveitchik (cited in Nefesh HaRav p. 156), Shemirat Shabbat KeHilchata 43:34</ref>
# The primary place to light Shabbat candles in the room that one is going to eat. However, it is possible to light in other rooms of the house that one is going to use.<ref>Aruch Hashulchan 273:2 explains that it is part of kavod to light where one is eating and oneg to light in the other rooms so that one doesn't stumble. Divrei Yatziv 120:4 argues that the primary place to light is in the place where one eats. It seems that Magen Avraham 273:1, Mishna Brurah 273:2 and 45, and Shulchan Aurch Harav 273:9 agree with the Aruch Hashulchan that there is a mitzvah to light primarily in the place of eating and secondarily everywhere else and it is possible to make a bracha on any room if there's a reason one can't light in the place of eating. Teshuvot Vehanhagot 2:157 holds that it is possible to make a bracha upon the light in the hallway. Chovat Hadar (Hadlakat Nerot Shabbat ch. 1 fnt. 46) writes that it is possible to light in a bedroom if a guest or married child has a private bedroom for them. This is implied by Shulchan Aruch O.C. 273:7. However, Shevet Halevi 3:24 argues on the Rav Poalim 2:51 who takes this position and instead argues that one can only recite a bracha upon lighting in the dining room where one will eat.</ref>
# One should light in the place that one is going to recite kiddush. If one lit and then changed one's mind that one doesn't want to eat there because it is very bothersome to eat there for some reason it is permitted to eat there even though one lit somewhere else.<ref>Shulchan Aruch O.C. 273:7 quotes two opinions whether it is necessary to make kiddush where one lit Shabbat candles. The Mordechai (Pesachim 101a s.v. ada'azlitu) writes that one can't recite kiddush except in front of the Shabbat candles. However, the Rosh Pesachim 10:5 disagrees and holds that kiddush can certainly be recited even if there's no Shabbat candles there. Shulchan Aruch states that if one lit inside but the house is too hot and one wants to eat outside it is permitted to do so. Mishna Brurah 273:32 advises only following the lenient opinion if it is really bothersome to make kiddish in the place of the candles.</ref>

==Women and Candle Lighting==
#The obligation is greater upon women in the house than the men.<Ref>Rashi ([[Shabbat]] 32a s.v. Hareni) writes in name of Beresheet Rabba that women are more obligated in lighting candles since they were involved in the sin of extinguishing the light of the world in the sin of Etz HaDaat. Rashi gives a second reason that the women are more obligated in this mitzvah is because they deal with the needs of the house. The Shulchan Aruch O.C. 263:3 and Rambam only gives that second reason of Rashi. This reason is brought by Mishna Brurah 263:12. </ref> If the man and woman both want to light, preference is given to the women. <Ref> Shulchan Aruch O.C. 263:3 quotes this reasons and rules that the woman of the house is more obligated and so, if the man wants to lit, the women can prevent him. </ref>
# However, the obligation of setting up the wicks and oil should be done by the men of the house.<Ref> Shaar HaKavanot 61d, Magen Avraham 263:7, Mishna Brurah 263:12 </ref>
# The minhag is that the husband of a woman who gave birth that week, lights [[Shabbat]] candles for his wife.<Ref> Mishna Brurah 263:11. Sh”t Tzitz Eliezer 15:32:7 writes that essentially the woman who gave birth can light but the minhag is not to. </ref>
==Accepting Shabbat with Candle Lighting==
# There is an opinion that automatically when one lights Shabbat candles one accepts Shabbat and may not do melacha afterwards. It is customary that women are stringent for this opinion and accept Shabbat when lighting. If they plan to do melacha after lighting they must make a stipulation that they aren't accepting Shabbat.<ref>Shulchan Aruch O.C. 263:10</ref> They should only make such a stipulation when necessary.<ref>Mishna Brurah 263:44 writes that a person should only make a stipulation not to accept Shabbat with candle lighting since not everyone holds that the stipulation is effective.</ref> This stipulation can be done mentally.<ref>Mateh Efraim 619:6, Siach Dovid 2:10:7</reF>

==Obligation of a Guest==
# A guest who comes to someone else's house for Shabbos and isn't eating meals at their host's house, if he has someone lighting for him at home, such as a wife or mother, if he has his own room, he should light in his room. If he doesn't have his own room, he is exempt from lighting.<ref>Shemirat Shabbat KeHilchata 45:4 based on Shulchan Aruch 263:6 </ref>
# A guest who comes to someone else's house for Shabbos and is eating meals at their host's house, if he has his own own room, he should light with a bracha in his room. However, if he doesn't have his own room he is exempted with the lighting of the host.<ref>Shemirat Shabbat KeHilchata 45:2</ref>
# If a person is eating out Friday night he should light at home before Shabbat with long enough candles that could last until he gets back to enjoy them on Shabbat.<ref>Yalkut Yosef (Shabbat 1-2, 5771, p. 82, 263:37)</ref>
# If someone is a guest for Shabbat and has his own room he must light. According to Sephardim he cannot light in a room that someone is already lighting. Therefore, he should light in his own private room. A guest in a hotel who cannot light in his own room should light in the cafeteria where they're going to eat. If she's not the first one to light there, then they should make the bracha upon the electric lights in their private room.<ref>Yalkut Yosef (Shabbat 1-2, 5771 edition, p. 81, 263:36)</ref>

==Hadlakat Neirot Shabbat in Yeshiva==
# Some say that a yeshiva student whose mother is [[lighting Shabbat candles]] at home need not light [[Shabbat candles]] at Yeshiva as long as there is enough light in his room for his needs. Others, however, hold that a yeshiva student is obligated to light at yeshiva.<ref>
* The Rambam ([[Shabbat]] 5:1) and S”A 263:2 write that men are obligated in the mitzvah of [[lighting Shabbat candles]] just like women. The Mordechai ([[Shabbat]] 294) quotes the Maharam, who says that a person who is going away from home for [[Shabbat]] must light in the place he is staying. If, however, a person is at home, he may fulfill the obligation with his wife’s lighting. S”A 263:6 codifies this as halacha.
* Based on S”A 263:6-7, Bei’ur Halacha s.v. Bachurim maintains that there are two factors that obligate one to light [[Shabbat candles]]: 1) a personal obligation and 2) an obligation to arrange that there is light in the room one is staying so that people don’t trip and fall. The Bei’ur Halacha explains that a man fulfills his personal obligation with his wife’s lighting even if he is away for [[Shabbat]]. If he is staying in his own room, he nonetheless is obligated to light with a bracha because of the second obligation. Shemirat Shabbat KeHilchata 45:3 writes that just like husband fulfills his personal obligation via his wife, so too children who are “dependent on their parents” fulfill their obligation through their mother’s lighting.
* Rav Mordechai Willig (“The Positive Mitzvos of [[Shabbos]],” min 39-43; quoted in Halachipedia Article 5773 #4) holds that an unmarried yeshiva student is considered dependent on his parents. Therefore, he fulfills his personal obligation with his mother’s lighting. In regards to the second obligation, if one doesn’t have a positive desire to have a light on in his room he need not light. Ohr Letzion (vol 2, p 165) agrees that one fulfills his primary obligation with his parents, and he adds that the second obligation can be fulfilled by having light from the hallway or street shine into his room.
* However, Shemirat Shabbat KeHilchata 45:11 argues that a yeshiva student is not considered dependent on his parents and doesn’t fulfill his obligation with his mother’s lighting. </ref>
# According to those who say a yeshiva student is obligated to light in yeshiva, some say that one student should light in the cafeteria on everyone’s behalf and everyone else turns on a light in his room according to his needs without a bracha. Others argue that each student should light in his own room with a bracha.<ref>
* Shemirat Shabbat KeHilchata 45:11 writes that yeshiva students are considered one large family. Accordingly, one student should light in the cafeteria and thereby exempt the rest of the students from their personal obligation. Additionally, each student should make sure to have a light on in his room and, if necessary, should specifically turn on a light there without a bracha, relying on the bracha made in the cafeteria. He concludes, though, that if a student wants to light in his room with a bracha, he may do so, because essentially each student lives in his personal room and not the cafeteria. Teshuvot Vehanhagot 2:157 and Rav Chaim Pinchas Sheinberg (quoted by The Radiance of [[Shabbos]] p. 9) agree with the Shemirat Shabbat KeHilchata’s first approach that one student should light in the cafeteria and the others should light in their rooms without a bracha.
* Rav Hershel Schachter (quoted in Halachipedia Article 5773 #4) holds that students should light in their rooms with a bracha. He explains that they cannot light in the cafeteria because it is a public area, whereas the dorm rooms are private. Additionally, Rav Schachter argues, one does not fulfill his personal obligation with his parents unless he is going to be home for [[Shabbat]]. Az Nidbru 5:2, [[Shevet Halevi]] 1:52, and Chazon Ovadyah ([[Shabbat]] vol 1, p. 202) agree. </ref>
# If a yeshiva student eats the [[Friday night meal]] at someone's house and not the cafeteria, according to those that he usually fulfills his obligation with the lighting in the cafeteria, this week he wouldn't fulfill his obligation with the lighting in the cafeteria, rather according to some one fulfills his obligation with the lighting of the family that he is eating at. <ref>Piskei Teshuvot 263:11 writes that if the student isn't eating in the cafeteria but is eating in someone's house, seemingly one can't fulfill one's obligation with the candles lit in the cafeteria. Nonetheless, concludes the Piskei Teshuvot, that there's what to rely on the Shulchan Aruch HaRav who holds that by eating at someone's house one becomes like a family member. See the Radiance of [[Shabbat]] (pg 10; by Rabbi Simcha Bunim Cohen) who quotes Rabbi Pinchas Shienberg and Rav Moshe Feinstein who are lenient. </ref> According to Sephardim, he should light in his dorm with a bracha and make sure that it stays lit until he returns from the meal so that he can benefit from the candles. They should only have one person per room light.<ref>Yalkut Yosef ([[Shabbat]] v. 2, 263:17). [https://www.torahanytime.com/#/lectures?v=72808 Rav Yitzchak Yosef (Motzei Shabbat Vayigash 5779 min 38)] explained that ideally they should light candles in the room in a safe place. But if there isn't a safe way to light or the administration doesn't let that it is forbidden to light in the room. Rather one should light with electric light and recite a bracha. They should have one person per room light.</ref>
# The halachot for a girl living in a dorm at seminary is the same as for a boy living in a dorm at yeshiva in regards to Hadlakat Neirot.<ref>Ohr Letzion (vol 2, p 166) in footnote, [https://www.torahanytime.com/#/lectures?v=72808 Rav Yitzchak Yosef (Motzei Shabbat Vayigash 5779 min 38)]</ref>

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

==What should be used for candles?==
# Even though all oil that is drawn after wick is kosher for [[Shabbat]] candles, it’s preferable to use olive oil. <Ref> S”A 264:6 </ref>
# If one can’t get olive oil, one should use wax <Ref> S”A 264:7 </ref> or paraffin candles. <Ref> Menuchat Ahava (vol 1 4:3) writes that the electric candles aren’t worse than wax candles. </ref>
# If one can’t get oil or wax candles at all, one can use an incandescent bulb and still make a bracha. However, if they only have fluorescent or LED lights (as are most electric lights nowadays), one should turn them on without a bracha <ref> Sh”t Yechave Daat 5:24 says one can make a bracha on electric lights. However, he is only discussing incandescent bulbs, as evidenced by his argument that it has the halachic status of a fire.

There is a minority view attributed to Rav Elyashiv (Hilchos Shabbos BeShabbos pgs. 152-153) that one could make a bracha on any light source, including LED and fluorescent lights.

However, Rav Rimon (Shabbat 3 pg. 242 + 244) notes the majority of poskim would not allow one to make a bracha on an LED or fluorescent bulb as they do not have the halachic status of fire, nor are they comparable to a candle (which has a fuel source and a localized "flame") in the same way that an incandescent bulb is.

</ref>
# It's preferable to light with olive oil, if one doesn't have olive oil, the next best is all other oils that burn with a clear flame, and lastly, wax candles are also acceptable. <ref> Shulchan Aruch 264:6 writes that olive oil is preferable to other oils and Mishna Brurah 264:23 adds that wax candles are inferior to oil candles. This is also the opinion of Shemirat Shabbat KeHilchata 43:4 and Yalkut Yosef ([[Shabbat]] vol 1 pg 187). </ref>
===Electric Candles===
see [[Electricity_on_Shabbat#Using_a_light_bulb_for_Shabbat_Candles_and_Havdala|Using a light bulb for Shabbat Candles and Havdala]]
==How to Move the Candlesticks from the Table==
# If someone left a permitted item from before Shabbat on the candlestick tray and that item is necessary for Shabbat it is permitted to move the tray off the table after the candles went out since it is a bosis for muktzeh and non-muktzeh.<ref>Muktzeh: A Practical Guide by Rabbi Simcha Bunim Cohen p. 244 cites Rav Shlomo Zalman Auerbach and others who say that it is permitted to make the tray a bosis for muktzeh and non-muktzeh since the tray isn't designated only for the candles. He cites Rav Wosner who disagreed that it is similar to the candlesticks themselves which are designated to be a bosis for the flame and nothing else so it wouldn't work to make it a bosis for muktzeh and non-muktzeh. Yalkut Yosef Shabbat 5773 v. 4 p. 227 agrees that you could permit the tray by placing a non-muktzeh item there. See [[Kli_SheMelachto_LeIsser]] as to the discussion of whether candlesticks are muktzeh.</ref> Some hold it is isn't valid because a tray is designated for candles.<ref>Rav Wosner cited in the last footnote, Shemirat Shabbat Kehilchata 20:64, Igrot Moshe 5:22:11. Dor Hamelaktim v. 3 p. 1514 quotes Emet Lyakov fnt. 594, Rav Elyashiv (Shvut Yitzchak v. 1 p. 196), Rav Wosner (Mbet Levi v. 6 p. 48), Yalkut Yosef (Shabbat v. 1 p. 343), and Shemirat Shabbat Kehilchata 20:64 as strict even to place a permitted item on the candlestick tray since it is designated for candles, while Or Letzion 18:21 and Tzitz Eliezer 12:30 are lenient.</ref>
##Examples of items that you could put on the tray to permit carrying it include a challah, siddur, or knife you will need that Shabbat.
# According to Sephardim it is permitted to move the tray if you make a stipulation before Shabbat that you will use the candlesticks tray after they go out.<ref>Shulchan Aruch O.C. 279:4, Chazon Ovadia v. 3 p. 92, Yalkut Yosef Shabbat 5773 v. 4 p. 227. Chazon Ovadia explains that the candlesticks are permitted with a stipulation since they are no longer a bosis. Furthermore they aren't muktzeh machmat chisaron kis since they are a kli shemelachto lheter according to the Ramban, Raavad, Rashba, and Tashbetz.</ref>

==Sources==
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[[Category:Shabbat]]
{{Shabbat Table}}