Halachipedia - User contributions [en]

Games on Shabbat

2012-06-22T04:34:54Z

Scoberman:

==Children above Bar/Bat Mitzvah==
# It’s highly advisable that older children (above 13 for a boy and above 12 for a girl) and adults should desist from playing games on [[Shabbat]] because [[Shabbat]] was given for spiritual enjoyment. <Ref> Shemirat Shabbat KeHilchata 16:1, Children in Halacha (Rabbi Simcha Bunim pg 132). See Sh”t Or Letzion 2:45:5 who only permits games for girls under Bat Mitzvah because for adults it’s an issue of muktzah, and for boys under Bar Mitzvah it’s an issue of getting them involved in something that will cause [[Bitul Torah]]. </ref>
==Noisemakers==
# Items which make noise, such as bells, rattles, and musical instruments, are Muktzeh. <Ref> Shemirat Shabbat KeHilchata 16:2 </ref>
# It’s permissible for an adult to give a baby a toy that makes noise, such as whistles, rattles, or other noisemakers. <Ref>Shemirat Shabbat KeHilchata 16:3, 39 Melachos (Rabbi Ribiat, vol 4, pg 1161-2) </ref> Some say that one shouldn't give such a toy directly to the baby, but should place the toy in front of him, unless the baby won’t take it for himself. <Ref> Children in Halacha (Rabbi Simcha Bunim, pg 134) </ref>
# An adult shouldn't personally use a noisemaker (such as a rattle) to entertain a baby <Ref>Shemirat Shabbat KeHilchata 16:3, 39 Melachos (Rabbi Ribiat, vol 4, pg 1161) </ref> unless there’s a necessity (such as to calm down a crying baby,) and even in such, a case it’s preferable for the adult to shake it in an unusual manner. <Ref> Children in Halacha (Rabbi Simcha Bunim, pg 135) </ref>
# Children that are above the age of chinuch (approximately four years old) should be taught not to use these noisemakers on [[Shabbat]]. <Ref> Children in Halacha (Rabbi Simcha Bunim, pg 133) </ref>
# However, toys whose primary function are not for noise, such as a merry-go-round that clicks as is used, may be used by children on [[Shabbat]]. <Ref> Children in Halacha (Rabbi Simcha Bunim, pg 134) </ref>

==Playing with sand==
# It’s permissible for children to play with sand that’s fine, dry, and prepared before [[Shabbat]] for this use (as in a sandbox). One may not add water to the sand on [[Shabbat]] (a violation of Losh.) <Ref> Shemirat Shabbat KeHilchata 16:4, Children in Halacha (Rabbi Simcha Bunim, pg 137-8), 39 Melachos (Rabbi Ribiat, vol 2, pg 253) </ref>
# A child who understands the holiness of Shabbat should not be let to play with a sifting toy which sifts out pebbles or dirt from the sand.<ref>39 Melachos (vol 2, pg 516) because of the melacha of [[Merakaid]].</ref>
==Clay==
# It’s forbidden to play with clay or plaster on [[Shabbat]]. <Ref> Children in Halacha (pg 140), Sh”t Bear Moshe 6:34, Shemirat Shabbat KeHilchata 16:13 </ref>
==Paper folding==
# On [[Shabbat]], one should not make a toy out of folded paper such as a boat or a hat. <ref>Shemirat Shabbat KeHilchata 16:21 </ref>
==Snow==
# Snow isn’t Muktzeh, but it’s forbidden to make snowballs or a snowman. <Ref> Children in Halacha (Rabbi Simcha Bunim, pg 138) </ref>
==Marbles==
# Children may play with marbles inside the house (as long as it has flooring and not bare earth) but not outside. <Ref> Shemirat Shabbat KeHilchata 16:5 </ref>
==Playing with a ball==
# Children may play ball games on paved (asphalt or concrete) ground or on a ping-pong table, both indoors or outside, as long as there’s an appropriate Eruv. <Ref>Shemirat Shabbat KeHilchata 16:6. Children in Halacha (Rabbi Simcha Bunim Cohen, pg 137) adds that any game which the ball rolls on the ground may not be played except on pavement; however, other ball games can be played even on grass. Children in Halacha (Rabbi Simcha Bunim, pg 140) says that it’s permissible to play ping-pong. </ref>
# It’s forbidden to get a ball out of a tree whether by hand or using a stick. <Ref>Shemirat Shabbat KeHilchata 16:7, Children in Halacha (Rabbi Simcha Bunim Cohen, pg 137) </ref>
# It’s permissible to blow up inflatable balls which had been previously inflated so long as the air is kept in using a plastic or rubber insertion. However, if it’s usual to tie the opening after inflating the ball is Muktzeh and can’t be used. <Ref>Shemirat Shabbat KeHilchata 16:8 </ref> Similarly, some permit one to inflate a balloon on [[Shabbat]] for a child. <Ref> Children in Halacha (pg 139) </ref>
# It’s not within the sanctity of [[Shabbat]] to visit a sports game even if there’s no issue of the admissions ticket. <Ref>Shemirat Shabbat KeHilchata 16:9 </ref>
==Bikes==
# Children shouldn’t ride a bike on [[Shabbat]], however a tricycle or scooter is permissible only within in an eruv. Preferably, the bell on the scooter should be removed. <Ref> Children in Halacha (pg 138), Shemirat Shabbat KeHilchata 16:17 adds a scooter </ref>
==Swings==
# It’s permissible to climb a swing set, but it is forbidden to climb a tree or ascend a ladder which leans against a tree. <Ref> Shemirat Shabbat KeHilchata 16:15 </ref>
# It’s permissible to use a swing suspended from a swing set. <Ref>Children in Halacha (pg 140), Shemirat Shabbat KeHilchata 16:16 </ref>
# Some permit using a swing suspended from a tree as long as the tree doesn’t shake when used; however, a tire suspended from a tree shouldn’t be used. Others forbid all swings suspending from a tree unless the swing suspends from a pole that’s attached to two trees. <Ref>Children in Halacha (pg 140) is lenient, while Shemirat Shabbat KeHilchata 16:16 is stringent. </ref>
==Toy car==
# It’s permissible to wind up a spring motorized toy on [[Shabbat]]. <Ref>Children in Halacha (pg 139), Shemirat Shabbat KeHilchata 16:14</ref>
# Before [[Shabbat]] one must remove batteries from a battery run toy in order that the child can play with it on [[Shabbat]]. <Ref>Children in Halacha (pg 139) </ref>
==Scrabble==
# It’s forbidden to play a game that one normally writes when playing the game. <Ref> Chaye Adam ([[Shabbat]] 38:11) </ref> Therefore, some say that scrabble shouldn’t be played on [[Shabbat]] because one normally writes when playing the game. <Ref>Children in Halacha (Rabbi Simcha Bunim, pg 135), Tiltulei [[Shabbat]] (Halachos of Muktzeh pg 24) </ref>
# Some hold that it is permissible to play as long as you do not use the scrabble board that has individual squares for each tile (which creates an additional problem of kosev.)

==Jacks==
# Playing five stone (a type of jacks) is permissible and isn’t an issue of Muktzeh. <Ref>Shemirat Shabbat KeHilchata 16:11 </ref>
==Photographs==
# It’s permissible to place a photograph into an album unless the photo’s adhere to the page or is stuck into the album even by means of a corner piece. <Ref> Shemirat Shabbat KeHilchata 16:12 </ref>
==Lego or Tinkertoy==
# It’s permissible to play with building blocks that don’t interlock. <Ref>Shemirat Shabbat KeHilchata 16:18 </ref>
# Some say that playing with Lego or Tinkertoy isn’t considered building and is permissible. <Ref> Sh”T Or Letzion vol 2 (chap 45:5 pg 272), Sh”t Tzitz Eliezer 13:30, Sh”t Bear Moshe 6:25, Sh”t Yabea Omer 7:39(4), Yalkut Yosef 314:1, Children in Halacha (Rabbi Simcha Bunim Cohen, pg 135), Sh”t Machazeh Eliyahu 69 </ref> However, some say that it’s forbidden. <Ref> Shemirat Shabbat KeHilchata 16:19 (in the new edition) writes that building blocks which fit together tightly are forbidden and continues to give Lego as an example. Similarly, Shalmei Yehuda (pg 90) quotes Rav Elyashiv as saying that lego would be considered building. Sefer Tiltulei [[Shabbat]] (Rabbi Pinchas Bodner, pg 24) quotes Rav Moshe Feinstein as saying that it’s not clear whether the interlocking pieces is forbidden, and therefore the Sefer Tiltulei [[Shabbat]] writes that one shouldn’t give it to a child, but if the child takes it not to object. </ref>
==Board games==
# Using dice on [[Shabbat]] is permitted. <Ref>Shemirat Shabbat KeHilchata 16:33 </ref>
===Monopoly===
# It is permitted to play monopoly on [[Shabbat]], while others say that one should refrain. <Ref> Children in Halacha (pg 139) and Sh”t Or Letzion 2:45:5 in the note are lenient, while Shemirat Shabbat KeHilchata 16:32 says that it’s preferable to refrain. </ref>
==Card games==
# It’s permissible to play card games; however, when finished, one may not separate the cards in order to put it away. <Ref>Shemirat Shabbat KeHilchata 16:34 </ref>
==Puzzles==
# Some poskim permit building puzzles on [[Shabbat]], while others forbid. To avoid the issue of Borer (separating) one must be careful not to separate pieces that one doesn’t want from those that one wants. <Ref> Sh”t Or Letzion 2:45:6 writes that it’s not considered writing since it’s only for the purposes of a game (and it’s temporary). So too there’s no issue of Borer since one takes the pieces one wants and uses them immediately. So holds Sh”t Beer Moshe 6:26, and Rav Pinchas Scheinberg quoted in Children in Halacha (pg 140), and Rav Moshe HaLevi in Menuchat Ahava (vol 3, 22:16). However, Shemirat Shabbat KeHilchata 16:23 forbids if the pieces fit tight together (interlock). Similarly, Shalmei Yehuda (pg 90) quoting Rav Elyashiv and Sefer Tiltulei [[Shabbat]] (pg 25; Rabbi Yisrael Bodner) write that it’s forbidden. </ref>

==Sephardim==
h”t Or Letzion 2:26:8 writes that a ball is considered [[Muktzah]] for boys and girls above Bar and Bat mitzvah. Other games are generally not [[muktzah]] but should preferably be treated as muktzah and not moved.

==References==
<References/>

Shavuot

2012-05-07T17:20:30Z

Scoberman:

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

==Eating Dairy on Shavuot==
# Some have the custom to eat dairy meals the first day of Shavuot. <Ref> Rama 494:3. </ref>
==Shavuot night==
# Many have the custom to stay up shavuot night learning torah.
==Shavuot morning==
===Netilat Yadayim===
# One who didn’t sleep at all at night should wash [[Negal Vasser|Netilat Yadayim]] in the morning without a bracha, since there’s a dispute whether there's an obligation to wash [[Negal Vasser|Netilat Yadayim]] in the morning if one did not sleep the night before. According to Ashkenazim, one who didn't sleep but goes to the bathroom in the morning should wash [[Netilat Yadayim]] with a Bracha. <Ref> Mishna Brurah 4:30, 494:1 </ref>
# One should not learn after [[Olot HaShachar]] until he washed his hands in the morning. <Ref> S”A 4:14 says that if one was awake from before [[Olot HaShachar]] and washed his hands earlier, he should wash again at [[Olot HaShachar]] without a Bracha because of Safek. Piskei Teshuvot 494:5 says once there’s an obligation to wash one’s hands one shouldn’t learn Torah. </ref>
# If one slept less than 30 minutes <ref> Kitzur S”A 2:8, Dinei Nieyor Kol HaLaylah (pg 42) in name of Rav Chaim Kanievsky </ref> or slept in a temporary fashion (putting one’s head on the table) <ref>Ishei Yisrael 2:33 note 110, Piskei Teshuvot 494:6</ref>, then it is as if he did not sleep at all. <Ref> Mishna Brurah 4:27, Ishei Yisrael 2:33 </ref>
===Asher Yatzer===
# If one slept at night, one should make [[Asher Yatzer]] in the morning whether or not one went to the bathroom; however, if one didn’t sleep, he should only recite [[Asher Yatzer]] if he goes to the bathroom. <Ref>Mishna Brurah 4:3 </ref>
===Tzitzit===
# If one went to sleep (or stayed up) in [[Tzitzit]], preferably one should make a Bracha on wearing a talit to cover the Bracha for Tzitzit, however if that’s not possible, one may make a Bracha on those Tzitzit in the morning, and as one makes the bracha one should shake the Tzitzit strings. <Ref> S”A 8:16 rules that if one slept in Tzitzit one may make a new Bracha on it in the morning and at the time of the Bracha one should shake the Tzitzit strings. Mishna Brurah 8:42 explains that really this issue depends on whether there’s a mitzvah of Tzitzit at night and so it’s preferable to make the Bracha on a talit and cover the Bracha for Tzitzit. Piskei Teshuvot 8:30 adds that someone who that option is unavailable, such as bochrim who don’t wear talitim, should make the Bracha oneself like S”A. </ref>
===Brachot HaTorah===
# If one didn’t sleep at all during the night, one shouldn’t recite Brachat HaTorah but should hear them from someone who is obligated to make them (both must have kavana, and after the Bracha, both learn some pesukim such as Parshat Birkat Cohanim). <Ref> Mishna Brurah 47:28 </ref>
# If one slept Shinat Kevah the day before staying up all night, one should make the Brachot hatorah in the morning after one didn’t sleep. <Ref> Mishna Brurah 47:28 in name of Rabbi Akvia Eiger </ref>
===Brachot HaShachar===
# If one didn’t sleep at all, one should listen to Elokei Nishama and HaMaavir Shenah from someone who did sleep. <Ref> Mishna Brurah 46:24 </ref> However, the rest of the Brachot HaShachar one can make oneself. <Ref> Piskei Teshuvot 494:7 </ref>
# One should not learn after [[Olot HaShachar]] until he said Brachot HaShachar. <Ref> Mishna Brurah 47:28 </ref>

==References==
<references/>

Shavuot

2012-05-07T17:10:19Z

Scoberman:

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

==Shavuot night==
# Many have the custom to stay up shavuot night learning torah.
==Shavuot morning==
===Netilat Yadayim===
# One who didn’t sleep at all at night should wash [[Negal Vasser|Netilat Yadayim]] in the morning without a bracha, since there’s a dispute whether there's an obligation to wash [[Negal Vasser|Netilat Yadayim]] in the morning if one did not sleep the night before. According to Ashkenazim, one who didn't sleep but goes to the bathroom in the morning should wash [[Netilat Yadayim]] with a Bracha. <Ref> Mishna Brurah 4:30, 494:1 </ref>
# One should not learn after [[Olot HaShachar]] until he washed his hands in the morning. <Ref> S”A 4:14 says that if one was awake from before [[Olot HaShachar]] and washed his hands earlier, he should wash again at [[Olot HaShachar]] without a Bracha because of Safek. Piskei Teshuvot 494:5 says once there’s an obligation to wash one’s hands one shouldn’t learn Torah. </ref>
# If one slept less than 30 minutes <ref> Kitzur S”A 2:8, Dinei Nieyor Kol HaLaylah (pg 42) in name of Rav Chaim Kanievsky </ref> or slept in a temporary fashion (putting one’s head on the table) <ref>Ishei Yisrael 2:33 note 110, Piskei Teshuvot 494:6</ref>, then it is as if he did not sleep at all. <Ref> Mishna Brurah 4:27, Ishei Yisrael 2:33 </ref>
===Asher Yatzer===
# If one slept at night, one should make [[Asher Yatzer]] in the morning whether or not one went to the bathroom; however, if one didn’t sleep, he should only recite [[Asher Yatzer]] if he goes to the bathroom. <Ref>Mishna Brurah 4:3 </ref>
===Tzitzit===
# If one went to sleep (or stayed up) in [[Tzitzit]], preferably one should make a Bracha on wearing a talit to cover the Bracha for Tzitzit, however if that’s not possible, one may make a Bracha on those Tzitzit in the morning, and as one makes the bracha one should shake the Tzitzit strings. <Ref> S”A 8:16 rules that if one slept in Tzitzit one may make a new Bracha on it in the morning and at the time of the Bracha one should shake the Tzitzit strings. Mishna Brurah 8:42 explains that really this issue depends on whether there’s a mitzvah of Tzitzit at night and so it’s preferable to make the Bracha on a talit and cover the Bracha for Tzitzit. Piskei Teshuvot 8:30 adds that someone who that option is unavailable, such as bochrim who don’t wear talitim, should make the Bracha oneself like S”A. </ref>
===Brachot HaTorah===
# If one didn’t sleep at all during the night, one shouldn’t recite Brachat HaTorah but should hear them from someone who is obligated to make them (both must have kavana, and after the Bracha, both learn some pesukim such as Parshat Birkat Cohanim). <Ref> Mishna Brurah 47:28 </ref>
# If one slept Shinat Kevah the day before staying up all night, one should make the Brachot hatorah in the morning after one didn’t sleep. <Ref> Mishna Brurah 47:28 in name of Rabbi Akvia Eiger </ref>
===Brachot HaShachar===
# If one didn’t sleep at all, one should listen to Elokei Nishama and HaMaavir Shenah from someone who did sleep. <Ref> Mishna Brurah 46:24 </ref> However, the rest of the Brachot HaShachar one can make oneself. <Ref> Piskei Teshuvot 494:7 </ref>
# One should not learn after [[Olot HaShachar]] until he said Brachot HaShachar. <Ref> Mishna Brurah 47:28 </ref>

==References==
<references/>

Talk:Costumes

2012-03-07T17:17:09Z

Scoberman: Created page with 'maybe most of this should be a footnote? like write: While it is generally forbidden for a man to dress as a woman, on purim some are meikil and allow it. and then have a footn…'

maybe most of this should be a footnote? like write: While it is generally forbidden for a man to dress as a woman, on purim some are meikil and allow it. and then have a footnote with all the shitas.

Tanit Ester

2012-03-07T17:02:36Z

Scoberman:

==Tanit Ester==
# It’s the Minhag of Yisrael to fast on the 13th of Adar <ref>Sefer Eshkol 2:3 pg 7 and Bal HaMoar (Megilah end of first perek) write that it’s forbidden to fast on the 13th of Adar because it’s the day before a holiday. However based on many Rishonim, S”A rules 686:1 that one can fast the day before and after purim and so Tanit Ester should be observed as is Minhag Yisrael. </ref>in commemoration of the fast of the Jews in the time of Ester and Mordechai and it’s called Tanit Ester. <Ref> Shiltot (Vayihakel 67) writes that the reason for Tanit Ester is to remember that the Jews fasted on the 13th of Adar (see Tanchuma Beresheet 3) in order to pray for mercy before the war they had with their enemies. Ravyah 550, Or Zaruha 2:437 pg 77d, Rosh (Megilah 1), Mordechai, Ran, and Tur 686 also quote this reason. However, Machsor Vitri 245 says that the fast is a minhag for the remembrance of the fast the Jews made in Nisan (mentioned in the Megilah) in days of Haman. This reason is also found in the Siddur Rashi 345, Shilbolei Leket 194 and Sefer Pardes 252. Sefer Manhig (Megilah 21) argues on this because we don’t fast 3 days or in Nisan. Actually, the Masechet Soferim (17:4, 21:1,12) says that since we are remembering the fast of Ester some have the Minhag to fast 3 fasts in Adar. This minhag is quoted in Or Zaruha, Rosh, Tur 686, and S”A 686:3. Sefer Eshkol (2:3 pg 7) and Magid Mesharim (Vayihakel) writes that the reason for the fast is so people listen in Megilah and not get caught up in eating. Ravad (quoted by Ran (Tanit 2nd perek)) and Sh”t Tashbetz 2:271 explain that the fast is based on the pasuk in the megilah “Kiymu Al Nafsham Divrei Tzomot”. Bach 686 says that the Ravad hold it’s a tanit that was established by the rabbis (in time of Ester) which is stronger than a Minhag. However Rambam (Tanit 5:5) writes that nowadays it’s only a Minhag (This is only true according to our (and the Bet Yosef’s) version of the Rambam but the Magid Mishna’s reading of Rambam leads one to say that perhaps the fast is an rabbinical establishment. Rama 686:3 concludes that the Tanit is only a Minhag and so one can be lenient for pregnant women. </ref>
# If the fast falls out on [[Shabbat]] it’s pushed forward to Thursday. <Ref> Shiltot (Vayihakel 67) and Tanchuma Beresheet 3 write that if Tanit Ester falls out on [[Shabbat]] it’s pushed earlier to Thursday. Rambam (Tanit 5:5), Tur and S”A 686:2 rule like the Shiltot. However Ravad (in Magen Avot 23 pg 152, quoted by Rashba (Eiruvin 41b), and Ritva (Eiruvin 41b)) holds that the fast occurs on Friday and one can eat after one prays right before [[Shabbat]]. Sefer Pardes pg 252 says that some people would fast on Thursday with the Tzibbur and then fast again on Friday but says that they are mistaken. </ref> Someone who mistakenly ate on Thursday should make up the fast the next day, Friday. <Ref>Sh”t Shevut Yacov 3:50 writes that if one mistakenly didn’t fast on Thursday can make it up by fasting on Friday. Shaarei Teshuva 686:5, Mishna Brurah 686:3, Torat HaMoadim 3:2 quote this as halacha. </ref>
# Normally, one may not make a wedding on the night before a fast day, but one may make a wedding the night before Taanit Ester. <Ref>Halichot Shlomo (Moadim vol 2, 18:5) </ref>
# On most fast days a Baal Nefesh should be strict not to wash oneself in hot water or anoint oneself, however it’s permitted to wash with cold water or wash one’s hands, feet, and face with hot water. <Ref> Mishna Brurah 550:6 and Shaar HaTzion 550:8</ref> However, on Taanit Ester there’s no reason to be strict, and even a Baal Nefesh may wash oneself in hot water or anoint oneself. <Ref>Halichot Shlomo 18:6 </ref>
==Those exempt from Tanit Ester==
# Pregnant women (after 3 months of pregnancy, or within the first three months if the woman is experiencing pain from aches or vomiting) and nursing women (24 months after birth, even if she stopped nursing or there was a miscarriage) are exempt from fasting on Tanit Ester. <Ref>Concerning the 3 rabbinic fasts (Asara Betevet, Shiva Asher BeTamuz, Tzom Gedalya), S”A 554:5 (based on Magid Mishna (Tanit 5:10) and Rabbenu Yerucham 27) holds that pregnant and nursing women are exempt, while Rama 550:1 (based on Hagot Maimon 5:1) holds they aren’t exempt only if they are in pain. Thus, concerning Tanit Ester S”A will clearly exempt these women and even the Rama will exempt these women even though they aren’t in pain (so rules the Rama 686:2 according to the explanation of Yeshuot Yacov 686:2 and Kaf HaChaim 686:18). Eshel Avraham MeButshatash 686, Sh”t Divrei Yacov Shor 41, Sh”T Maharsham 4:120, and Sh”t Hitorerut BeTeshuva 1:6(4) concur to be lenient. Yet, some Achronim are strict within the opinion of the Rama including the Yavetz (Siddur Yavetz 26), Eliyah Rabba 686:2, Machsit HaShekel 686 and Chaye Adam 155:3. Mishna Brurah 686:4 quotes the dispute and in Shaar Tzion writes that one should follow the Minhag of the place.</ref>
# Children under Bar/Bat Mitzvah aren’t obligated to fast, and some say that they shouldn’t fast even if they want to. <Ref> Concerning the 3 rabbinic fasts, Sh”t Ramah MePano 111, Sh”t Peni Yehoshua (2nd edition, O”C 16), Maharam Ben Chaviv in Tosfet Yom HaKippurim pg 30c write that a child is exempt. Chaye Adam 133:3 and Mishna Brurah 550:5 add that they are exempt from fasting partially (Tanit Shaot). Clearly concerning Tanit Ester, children are exempt and don’t have to fast partially. Torat HaMoadim 3:4 writes that even the Erech HaShulchan 554:2 who holds by the other fasts that a child should fast partially can agree by Tanit Ester that children are totally exempt. </ref>

==References==
<references/>

Mishloach Manot

2012-03-07T16:47:46Z

Scoberman:

[[Image:Mishloach Manot.jpg|right|200px]]
There is a mitzvah of Mishloach Manot to give a gift of two foods to another Jew on Purim. <ref> The obligation of Mishloach Manot is explicit in Megillat Ester 9:22 and S”A 695:4. Chazon Ovadyah (Purim pg 142) writes that it’s obvious one doesn’t fulfill one’s obligation by sending to a non-Jew as he is not included in Reyeyhu. </ref>
==How many Mishloach Manot should one give?==
# There’s an obligation to send one gift called Mishloach Manot, consisting of two foods, to one person on Purim. <Ref> Gemara Megilah 7a, Rambam (Megilah 2:15), Tur and S”A 695:4 </ref>
# After fulfilling one Mishloach Manot according to the halacha, one may give more even if they don’t fulfill all the stringencies of Mishlaoch Manot. <Ref>Chazon Ovadyah (pg 133) writes that after one gave one Mishloach Manot, one may send more even if they don’t fulfill the strict laws of Mishloach Manot (unlike the Torat Avigdor who holds that all of the Mishloach Manot have to be according to the halacha). This seems to be supported by the Mishna Brurah 695:22. </ref>
# Anyone who increases in sending Mishloach Manot is praiseworthy. <Ref>S”A 695:4 </ref>
## Some explain that we’re supposed to give gifts in order to increase friendliness and spread kindness and peace among Jews. <ref>Rabbi Shlomo Alkabetz (Manot HaLevi, Ester 9:20, pg 208a) </ref> Others explain that the obligation is meant to supply people with food for the Purim Sueda especially those who are poor and are embarrassed to ask for money. <Ref> Sh”t Trumat HaDeshen 111. To see more pilpul about these reasons see Sh”t חתם סופר 196, Katav Sofer 141:2, Sh”t Shevet Sofer 23, Sh”t Binyan Tzion 44, Sh”t Afarkasta DeAniya 25, Sh”t Bet Sharim 385. </ref>
==When should it be done?==
# Mishloach Manot should be given during the day of purim and not the night. <Ref> Darkei Moshe 695:7 quotes Mahari Brin (based on the Rosh Megilah 1:6) who says that there’s only an obligation of Mishloach Manot during the day. The Rama codifies this in 695:4. Mishna Brurah 695:22 writes that only one must be given during the day, however, if one wants to give more Mishloach Manot one may give them at night. Rav Ovadyah in Chazon Ovadyah (pg 140) and Yalkut Yosef 695:4(2) holds like the Rama. </ref>
# It is preferable to give it before eating the Seudat Purim. <Ref> Rav Shlomo Zalman (Halichot Shlomo 19:9) writes that one shouldn’t eat before fulfilling Mishloach Manot because it is like other mitzvot which one may not eat before fulfilling. Moadim UZmanim 2:186 agrees. However, Chazon Ovadyah (pg 135) writes that the implication of the Rambam and S”A who mention Seudat Purim before Mishlaoch Manot is that it is permitted to eat before Mishloach Manot. He adds that it is proper to give it before the meal. Tzitz Eliezer 15:32(15), Az Nidbaru 6:65, and Mishna Halachot 6:122, 7:92 agree. </ref>
==What’s called two portions?==
# To fulfill the obligation of Mishloach Manot, one must give two foods. One food which is cut into two pieces is not considered two foods. <Ref>Aruch HaShulchan 695:14, Chazon Ovadyah (purim pg 125) </ref>
# Two food with two different tastes is considered two different foods. <Ref>Halichot Shlomo 19:12 </ref>
==What type of foods?==
# The food being sent should be cooked or ready to eat, however, some permit even if it’s raw but at least the animal has been slaughtered properly (shechita). <Ref> Maharil, Magan Avrham 795:11, Eliyah Rabba 695:8, Maaseh Rav (Siman 240), Chaye Adam 155:31, and Aruch HaShulchan 695:15 all hold that one must send a food that’s cooked and ready to eat. However, Pri Chadash 695:4 holds that it’s enough that it’s slaughtered even if it’s raw. Kodeshei David Chassan 695:4, Sh”t Shelat Yacov 61(1), Gefen Poriah (Megilah 7b), Sh”t Shevet Sofer 23, Netsiv in Emek Shelah (Siman 67:9), and Chazon Ovadyah (Purim pg 118) holds like the Pri Chadash. Mishna Brurah 695:20 brings both opinions. </ref>
# Preferably, one should send Mishloach Manot that are significant according to the wealth of the giver. <ref>Sh”t Tzitz Eliezer 8:14:4, Chazon Ovadyah (pg 129) </ref>
# If the receiver of the Mishloach Manot is wealthy, it’s proper that the Mishloach Manot be according to his honor. <ref>Chaye Adam (vol 3, 155:31) quotes the Yerushalmi which implies that to fulfill one’s obligation the Mishloach Manot must be according to the honor of the receiver. However, Biur Halacha (695 D”H Chayav), Halichot Shlomo (pg 336), and Chazon Ovadyah (pg 129) hold that it’s only preferable. </ref>
# Many say that each food should be something that could serve as a course in a meal. <Ref> Chazon Ovadyah (pg 129-31) learns from Megillah 7b that one should send enough food that could serve as a meal. Aruch HaShulchan 695:15 writes each food should be significant. Similarly, Rabbi Schachter (3/4/09 “Hilchos Purim”, min 56-8) said each food should be something that could serve as a course in a meal or one can invite a guest for a meal. </ref>
# If one sends bread it counts as one food and only one other is required. <Ref> Chazon Ovadyah (Purim pg 128), Kaf HaChaim 695:42 </ref>
# A filled pastry only counts as one food, and another food item is required. <Ref> Chazon Ovadyah (Purim pg 128) </ref>
## Deli and Sardines can be used for Mishloach Manot. <Ref> Chazon Ovadyah (Purim pg 118), however, Moadim UZmanim (Rav Moshe Shternbach, vol 2 siman 54) has a doubt regarding deli (or foods that can last more than one day). </ref>
# If one sent food that is kosher but the receiver doesn’t hold of that hechsher, one fulfills the obligation. <ref> Sh”t Kinyan Torah 7:55 writes that one fulfills the obligation even according to the Trumat HaDeshen since he could sell it. Nishmat Avraham 695 quotes Rav Shlomo Zalman who also holds that you fulfill your obligation. Piskei Teshuvot 695:20 writes that if one sends kosher food but the receiver doesn’t eat because of a chumra one fulfills one’s obligation. </ref>
# A drink counts just like a food, but some are strict to give two foods. <Ref> Trumat HaDeshen 111 writes that a drink counts just like a food. Many achronim agree including Magen Avraham 695:11, Mishna Brurah 695:20, Pri Chadash 695:4 (D”H Katuv BeTrumat), and Aruch HaShulchan 695:14. However, Chazon Ovadyah (pg 124) writes that it’s preferable to give two foods, not including drinks, because of the opinion of Rabbenu Chananel (Megilla 7b). </ref>
==Non-foods==
# One doesn’t fulfill the obligation with anything that’s non-food, such as clothing or cigarettes. <Ref> Darkei Moshe 695:7 quotes the Maharil that it’s preferable to send food and not other items. However, the Darkei Moshe also quotes the Sh”t Trumat HaDeshen 111 who writes that one doesn’t fulfill their obligation with anything other than food and drinks. So holds the Eliyah Rabba 695:9, Mishna Brurah 695:20, and Chazon Ovadyah (Purim pg 120) write that only food can be used and not clothing or other things against the Sh”t Halachot Ketonot 163 (quoted by Bear Hetiev 695:9), Nahar Shalom 695:2, and Sh”t Mei Yehuda 86. Similarly, Chazon Ovadyah (Purim pg 120-3), Sh”t Tzitz Eliezer 9:33, and Sh”t Tirosh VeYitzhar 171:4 write that one doesn’t fulfill their obligation with cigarettes. However, Sh”t Divrei Yisrael (Waltz) 1:223 holds that one fulfills their obligation with cigarettes. See also Sh”t Rivivot Efraim 3:473:2 </ref>
# Some say women who send to other women fulfill their obligation by sending clothes. <Ref> Sh”t Bet Sharim OC 380 since the gifts that women enjoy nowsdays is clothing, one fulfills their obligation by sending clothing. Sh”t Mishneh Halachot 4:91 (D”H VeTzipiti) also supports this idea. However, Chazon Ovadyah (Purim pg 121), and Sh”t Haychalei Shen (3rd edition, siman 8) argue that in order to fulfill the obligation of sending manot, even for women one must send food and not clothing in order to fulfill one’s obligation. </ref>
# One doesn’t fulfill the obligation by sending money. <Ref> Sh”t Trumat HaDeshen 111 writes that such is implied from the Rambam who mentions money by Matanot LeEvyonim but not by Mishloach Manot. However, the Sefer Charedim (Siman 713) and Sh”t Halachot Ketanot 2:163 allow sending money. Sh”t Yachava Daat 6:45, Chazon Ovadyah (Purim pg 120), Maharsham in Daat Torah (Siman 695), Erech HaShulchan (695:2), and Sh”t Shlat Yacov 61 hold like the Trumat HaDeshen. </ref>
# Additionally, one doesn’t fulfill their obligation by sending Chiddushei Torah. <ref> Chazon Ovadyah (Purim pg 123), Sh”t Mishneh Halachot 4:91 </ref>
# Some say that one may fulfill one’s obligation by sending candies to someone with diabetes or food that the receiver is allergic to, or unhealthy foods to someone on a diet. <Ref>Sh”t Yabea Omer (additions) 9:74, Halichot Shlomo 19:11, Piskei Teshuvot 695:20 </ref>
# One fulfills the mitzvah by sending fruit that grew with Kedushat Shemitta as long as one lets the receiver know that they are Kedushat Shemitta. Similarly, if one received Mishloach Manot from one person, one may return Mishloach Manot to that person with fruit with Kedushat Shemitta. Some say that one should only do so after one already fulfilled the mitzvah with giving one other Mishloach Manot. <Ref>Chazon Ovadyah (pg 154), Yalkut Yosef (HaSheviyit pg 423), Halichot Shlomo (vol 2 19:10) </ref>
# If one sent a slaughtered bird and it turns out to be Taref one needs to send another food in it’s place. <ref>Chazon Ovadyah (pg 150) </ref>
# If one sent Mishloach Manot and it was stolen one should resend the Mishloach Manot. <Ref>Yalkut Yosef (Moadim pg 337, Kitzur S”A 694:4(50)) </ref>

==How the gift is sent==
# Some say that one should give Mishloach Manot through a Shaliach (messenger), while others say that this is unnecessary. <Ref>
* Sh”t Binyan Tzion 44 writes that based on the simple translation of Mishloach, he had a question if one fulfilled Mishloach Manot by giving it directly. He concludes that one fulfills one’s obligation because giving it directly satisfies both reasons (see note 2).
* Teshuvot VeHanhagot 2:346 writes that this seems to be a dispute in the Rishonim. Gemara Megilla 7b says that Abaye and Rabbi Chanina would exchange their meals on Purim. Rashi Megilla 7b explains that they switched off eating at each other’s Seudot. Bet Yosef 695:4 asks on Rashi how they fulfilled Mishloach Manot. Darkei Moshe 695:7 defends Rashi saying that the word “mishloach” is imprecise and there’s no difference in sending food and providing food for a guest. However, Rambam (Megillah 2:15) and Ran 3b explain each person sent his meal to his friend and his friend to him in order to fulfill Mishloach Manot, implying it needs to be sent.
* Chazon Ovadyah (pg 143-5) quotes Rav Ezra Attiah, who argues on the Binyan Tzion based on Kiddushin 23b which says that there’s no Shelichut if one couldn’t do it oneself. Rav Ovadyah answers that this only applies when the sender isn’t chayav in that mitzvah; however, all Jews are chayav in Mishloach Manot.
* Mishna Brurah 695:18 quotes the question of the Binyan Tzion. Chatom Sofer on Gittin 22b and Yafeh Lelev 695:19 insist on having a messenger. However, Maadeni Shlomo (pg 121) quoting Chazon Ish, Chazon Ovadyah (pg 143), Sh”t Yehuda Yaaleh OC 207, Eshel Avraham 695, Sh”t Nachalat Binyamin 136, Sh”t Elef Lecha Shlomo OC 383, Sh”t Yad HaLevi OC 118, and Rabbi Sobolofsky (3/8/09 “Mishloach Manos- Fact and Fiction”) hold one doesn’t need a messenger. See also Sh”t Yabea Omer 9:71 who writes that one can rely on a Shaliach to fulfill his mission. </ref>
# One fulfills the obligation by sending the Mishloach Manot through a child or non-Jew. <Ref>Chazon Ovadyah (pg 145-6), Mekor Chaim 694, Chatom Sofer (Gittin 22b) </ref>
# If the person receiving the gift doesn’t want to accept, nonetheless, the giver has fulfilled his obligation. <ref> Rama 695:4 </ref> However, others argue that one hasn’t fulfilled his obligation. <ref> Chatom Sofer 196, Pri Chadash (quoted by Mishna Brurah 695:23) </ref>
# It’s preferable to give the two portions of Mishloach Manot at once and not one after another. <Ref>Chida in Kikar LeAden (pg 21b) writes that from the פסוק one must send both portions at once. Chazon Ovadyah (pg 131) writes that preferably one should give both portions together. </ref>
# If one gives Mishloach Manot as a gift on the condition that it must be returned one does not fulfill one’s obligation. <ref>Halichot Shlomo 19:13, Chazon Ovadyah (pg 133), Yalkut Yosef (Kitzur S”A 694:4(4) </ref>
# If one gives Mishloach Manot through an institution and one will pay later, one fulfills the mitzvah. <ref>Halichot Shlomo 19:14 </ref>
# If one gave the Mishloach Manot and the receiver didn’t know until after purim, one didn’t fulfill one’s obligation. Therefore, one should ensure that the recipient notices that he received it before sunset. <Ref> Aruch HaShulchan 695:16 writes that if the recipient doesn’t return home during the day and doesn’t know about it, even if his family accepts it for him, the giver doesn’t fulfill his obligation. Yalkut Yosef 695:4(28) agrees. 3. Moadei Yeshurun (Purim pg 59) quoting Rav Moshe disagrees with the Aruch HaShulchan. See, also, Adar VePurim (pg 158) who quotes Rav Moshe Feinstein as saying that if a woman accepted Mishloach Manot on behalf of her husband, even if he didn’t know about it on purim, nonetheless, the giver fulfills his obligation. </ref>

==Who is obligated?==
# Women are obligated to fulfill Mishloach Manot. <Ref> Rama 695:4 writes that women are obligated in Mishloach Manot against the Pri Chadash (end of 695). The Pri Megadim (695 A”A 14), Aruch HaShulchan 695:18, Kitzur Shulchan Aruch 142:4, Ben Ish Chai (Parshat Titsaveh #17), Chaye Adam (Vol 3 155:33), Kaf HaChaim 695:53, Mishna Brurah 695:25, and Chazon Ovadyah (pg 140) all hold like the Rama. </ref> However, if she’s married she may fulfill her obligation if her husband sends more than one. <Ref> Magan Avraham 695:14 writes some women rely on their husband to send Mishloach Manot for them however he concludes that women should be strict and fulfill the mitzvah themselves. The Magan Avraham is quoted by the achronim including Chaye Adam (Moadim 155:33), Kitzur S”A 142:4, Mishna Brurah 695:25 </ref>
# If partners or a community send Mishloach Manot together, some say that each partner must contribute the value of 2 portions, whereas others hold that even if altogether the Mishloach Manot is complete, each person fulfilled their obligation. <ref> Halichot Baytah 24:25 (also quoted in Halichot Shlomo 19:15 and 19:17 pg 337-8) in name of Rav Shlomo Auerbach writes that a women can fulfill her obligation by a joint gift with her husband to someone else if there’s a contribution of 2 Manot per person, whereas Chazon Ovadyah (pg 137-8) writes that it’s sufficient if altogether there’s a proper Mishloach Manot. </ref>
# If a Mishloach Manot is addressed to a group of people such as a family one should make sure that there’s 2 separate foods per person of the group. <Ref>Halichot Shlomo 19:15 </ref>
# A Yeshiva student who receives a portion of food in the cafeteria can fulfill Mishloach Manot by giving it to a friend. <Ref>Halichot Shlomo 19:16 </ref>

==To who is the gift sent?==
# Some say that one doesn’t fulfill the obligation if someone who celebrate purim of the 14th sends Mishloach Manot to someone celebrating on the 15th and visa versa. <Ref> Moadim UZmanim (vol 2 siman 186) </ref>
==Challah==
# If one kneads the amount of dough to take Challah even if one plans on separating the dough as long as one isn’t concerned about the pieces touching one another, one should remove Challah without a Bracha. <Ref>Halichot Shlomo 19:18 </ref>
# If one receives a lot of baked goods and put them together in a basket or in the refrigerator one doesn’t have to take Challah as it’s considered as if they have combined. <Ref>Halichot Shlomo 19:19 </ref>

==References==
<references/>

Seudat Purim

2012-03-07T16:37:35Z

Scoberman:

==Seudah==
# One should increase in festivities on Purim, but the actual obligation is fulfilled by having one meal on the day of Purim. <Ref>Rama and S”A 695:1 </ref>
# The mitzvah of Seudat Purim is during the day and not the night, yet one should have simcha and a small meal at night (and make the meal of the day greater). <Ref>S”A and Rama 695:1, Mishna Brurah 695:3 </ref> If Purim falls out on Motzei [[Shabbat]] and Sunday, having Seudat Shelishit isn’t considered as having a small meal during the night of Purim. Rather, one should have a special meal for the sake of Purim. <Ref>Mishna Brurah 695:3 </ref>
# The minhag is to have the Suedah after mincha and complete the majority of the Suedah before nightfall. <Ref>Rama 695:2, Mishna Brurah 695:8 </ref> However, some say it’s preferable to be done in the morning. <Ref>Mishna Brurah 695:9 in name of the Shlah, Piskei Teshuvot 695:5 </ref>
# The meal should be shared with friends and involve Divrei Torah. <ref>Mishna Brurah 695:9 </ref>
# If one began the meal on Purim and ate past nightfall, one should still mention Al HaNissim in Birkat HaMazon <Ref>S”A and Rama 695:3 </ref> unless one already said Maariv, in which case one shouldn’t say Al HaNissim. Some say that one can say it even after davening Maariv. <ref>Mishna Brurah 695:16 </ref>
# If one forgot Al HaNissim in Benching, one doesn’t repeat benching. However, if one remembers that he forgot Al HaNissim while still benching one should add it in the Harachaman’s by saying Harachaman Hu Yaaseh Lanu Nissim and continue with Al HaNissim. <Ref>Mishna Brurah 695:15 </ref>
# One can fulfill the obligation of the Seudah without bread, but some say that one’s Suedah should be made with bread. <Ref>Shaarei Teshuva 695 D”H Mitzvah and Magan Avraham 695:9 hold that there’s no obligation of bread at Suedat Purim. However, Mor UKesiah 695 and Aruch HaShulchan 965:7 hold that it’s not considered a Suedah without bread. </ref>
# Some say that one should have meat at the Suedah. <Ref>Piskei Teshuvot 695:2 </ref>
==Drinking on Purim==
# If one’s parent tells one not to drink on purim one should listen to them and only drink a little more than usual. <Ref> Halichot Shlomo 19:25 </ref>
==References==
<references/>