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Common Everyday Cases of Interest

2025-01-19T16:46:21Z

Yonirabinovitch: /* Talmidei Chachamim */

=="Keep the Change"==
# It is forbidden to lend money in order to get less than a prutah more than he lent.<ref>Tosfot Bava Metsia 61a s.v. im writes that based on a klal uprat it is possible to deduce that less than a prutah is excluded from ribbit. Rosh agrees. However, The Tur 161:1 cites the Ramah who disagrees. See Ritva 61a fnt. 35 who points out that the Ramah cited by Shitah Mikubeset 61a seems not be discussing this idea. Shulchan Aruch 161:1 follows the Ramah. See fnt. to Ritva who cites the Gedulei Trumah 46:1:1 who explained that the only dispute is whether a person can lend less than a prutah to receive interest but the Mishneh Lmelech Hilchot Malveh Vloveh 6:1 disagrees and says that it is a dispute where the loan is greater than a prutah to gain interest that is less than a prutah. Rav Elyashiv on Bava Metsia 61a s.v. sham btosfot comments that the Gra explains the Ramah who says that it is forbidden to take less than a prutah because a half shiur of something prohibited is also prohibited. Rav Elyashiv questions this because perhaps taking less than a prutah in one loan can’t possibly combine with another less than a prutah unless it would be another loan. </ref> After the fact if one collected interest worth less than a pruta some hold that it doesn't need to be returned.<ref>Shach 161:3 cites the Levush who suggests that the reason we don't collect less than a shava pruta is because Bet Din wouldn't a judge case of less than a shava pruta. However, Shach 103:3 argues. Chelkat Binyamin 161:4 cites the Prisha who said that the mitzvah to return it doesn't apply if it is less than a shava pruta. These two approaches differ with respect to whether there is a heavenly obligation to return less than a shava pruta, according to the Prisha there isn't.</ref>
# There is no time limit to be considered a loan, even a loan for a moment is a loan and is subject to interest. This is true even if the time lapse isn't for the time-value of money but purely because of a convenience.<ref>Laws of Ribbit p. 116, Brit Yehuda 2:3. The Brit Yehuda writes that it is forbidden even though there's no need for a time lapse but the loan is purely for a convenience of the borrower. For example, he cites the Talmid Rashba (cited by Bet Yosef 173) and Ritva 46a regarding someone who asks for a loan while in the marketplace to purchase an item and then offers to repay the loan with interest when they walk together to his home. The Talmid Rashba concludes that paying that interest isn't ribbit since it isn't for the time lapse but for the convenience. Brit Yehuda isn't certain whether the Talmid Rashba meant to permit even charging for the convenience of the borrower or just the convenience of the lender. Either way, the Brit Yehuda argues that the rishonim and poskim absolutely do not accept this view. Additionally, you could only pay for the exact amount of the fair wage of the inconvenience otherwise caused to the lender.</ref>
# It is questionable if it is permitted to borrow something and return back a tiny bit extra. For example, if you split a cab and one person pays the whole fare and the other person owes him $4.96, it seems problematic to pay the full $5 and say keep the change. The reason is that giving the extra four cents is interest which you're paying at the time of the loan.<ref>Shulchan Aruch 160:4 holds that it is forbidden to give a gift at the time of the return of the loan even if one doesn't specify that it is for the loan. Shach 160:4, Taz 160:2, and Chavot Daat 160:2 agree.</ref> Many poskim permit it when it is an amount that is insignificant to both of them (that if it fell on the ground they wouldn't pick it up) and some specifically permit it when you say give the change to [[tzedaka]].<ref>Minchat Yitzchak 9:88, Chelkat Binyamin 160:33, Horah Brurah 160:15, Laws of Ribbit p. 43, [https://www.yutorah.org/lectures/lecture.cfm/945081/rabbi-ike-sultan/ribbit-keep-the-change-(scott-hoberman)/ Rabbi Hoberman ("Keep the Change")]</ref>
==Checks==
# Some poskim allow selling a check that is able to be cashed immediately for less than its face value.<Ref>Malveh Hashem 2:15:25 is lenient because one is selling it for less because of the inconvenience of having to cash it and also it is done as a sale and not as a loan. See Laws of Interest p. 217 who is lenient to sell a check at a discount.</ref>
==Small Amounts==
# It is forbidden to gift interest even in small quantities.<ref>Rama 160:17 only permits giving interest in small amounts for Talmidei Chachamim on occasion but not everyone.</ref>
==Talmidei Chachamim==
# A Talmid Chacham who borrowed foodstuffs from another Talmid Chacham can return to him up to a fifth more of that food than he got since they are so careful about the halacha it is obvious that they are giving purely as a gift and not because of the loan.<ref>Gemara Bava Metsia 75a, Shulchan Aruch 160:17. See Chelkas Binyamin 186 from Chochmas Adam and Levush that this is specifically by food items, like the Mechaber states in this halacha.</ref>
#Some say that it is permitted for a Talmid Chacham to even stipulate with another Talmid Chacham to pay him the extra bit of foodstuff interest, since it is understood to be a pure gift and because of the loan. This leniency should be relied upon sparingly so that people don’t mistakenly extrapolate.<ref>Rama 160:17</ref>
#Who is a Talmid Chacham? Some say that he needs to be knowledgeable in most areas of the Talmud and can answer questions properly and extrapolate halachot from one area to another and is very scrupulous of the halacha. Some say that it is referring to a student of Torah who knows the laws.<ref>Biurim of Chelkat Binyamin</ref>
# It is unclear if the wife of a talmid chacham is afforded the status of a talmid chacham for this halacha.<ref>Biurim of Chelkat Binyamin</ref>

==Exchanging Favors==
#It is forbidden to ask your friend to work for you today and you’ll work for them at a later date if the second job is harder<ref>Shulchan Aruch 160:9, Chelkat Binyamin 160:80, Mishnat Ribbit 19:2, Brit Yehuda 11:1</ref> or the value of the second work is more than the first one.<ref>Chelkat Binyamin 19:80, Brit Yehuda 11:1</ref>
#For example, it is forbidden to ask your friend to give you a ride somewhere and next week you’ll give them a ride somewhere else that is further or would take more time.<ref>Mishnat Ribbit 19:3</ref>
#It is forbidden for someone to watch someone else’s children in exchange that they will watch your children at another time if watching your children is harder or it is for a longer period of time. <Ref>Mishnat Ribbit 19:3</ref>
#It is permitted to exchange jobs even if the second is harder if the jobs being done are for a partnership and the people in question are partners.<ref>Chatom Sofer YD 135, Brit Yehuda ch. 11 fnt. 1, Chelkat Binyamin 160:79, Mishnat Ribbit 19:6. The Chelkat Binyamin explains that the reason is that the first person isn’t working for the second person but rather they are working for the collective business. </ref>
# If one person asks his friend to build his sukkah with him in exchange for him helping his friend build his sukkah if the second one is harder it is forbidden.<ref>Mishnat Ribbit Biurim 19 fnt. 1</ref>
# It is forbidden for a teacher to arrange for someone to substitute for him in exchange for him doing the same for that person if the second job is more difficult or is worth more.<ref>Mishna Ribbit 19:3</ref>
# It is a dispute if isn’t clear if the second job will be harder or worth more than the first job if it is permitted to initiate such a deal. One should be strict.<ref>Rashi 75a and Tur 160:9 imply that even if it isn’t clear that the second job is harder it is still forbidden the transaction. Prisha 160:15 states this explicitly. However, Shulchan Aruch 160:9 implies it is permitted. Chelkat Binyamin 160:82 is strict.</ref>
===Exchanging Loans===
# It is forbidden to trade loans because doing so is taking and paying the value of a loan.<ref>Rama 160:9 quotes the dispute of the rishonim if it is permitted to lend someone on condition that they lend you back afterwards. The Gra holds it is forbidden.</ref>
# If after someone lent you money, it is permitted to lend them back.<ref>The Chelkat Binyamin 160:90 cites the Graz who says that for rabbinic ribbit cases we can follow the rishonim who permitted trading one loan for another loan. Therefore, if after the setup of the loan it is permitted to lend them in return since that would only be rabbinic ribbit even if one gave cash in return after the setup of the loan.</ref>
# It is forbidden for a loan gamach to stipulate that only members who lent money to the gamach may borrow from it because doing so is like lending somemone in order to get back a loan. A rabbi should be consulted how to set up such a gamach.<ref>Mishnat Ribbit 4:12. See Maharsham Shik 157, Maharam Brisk 2:18, Dvar Avraham 3:22, Minchat Shlomo 2:68:14, Brit Yehuda 11 fnt. 13, Netivot Shalom 160:18.</ref>

===Leniencies===
# If there is no reason that one job should be done before the other one it is permitted since the exchange is a simple trade of favors and there is no intention to charge for the passage of time.<ref>Mishnat Ribbit 19 fnt. 1 s.v. umstimat writes that if the people arranging the agreement don’t care which job is first then it is clear that they aren’t charging one another interest for the passage of time for the vale of the first job. He cites this from the Kuntres Acharon Lkitzur Piskei Dinei Ribbit 8:4. He ends that Rav Shternbuch advised avoiding this by stating that one shouldn’t arrange it as an obligation.</ref>
# If the people making the arrangements aren’t careful to be exacting then it is permitted since it is just one doing a chesed for the other. For example, if neighbors watch each other’s children from time to time and they don’t meticulously calculate how many times they watch each other’s children it is permitted.<ref>Chelkat Binyamin 160:79, Mishnat Ribbit 19:3</ref>
# If the two people arranged to do each other’s jobs simultaneously there is no prohibition of ribbit at all.<ref>Chelkat Binyamin 160:81. This is also clearly implied by Rashi 75a s.v. aval, Tur and Shulchan Aruch 160:9.</ref>
# Some hold it is permitted if you don’t stipulate from the beginning that they would exchange favors as long as the difference between the difficulty or price of the favors isn't great.<Ref>Brit Yehuda 11:2 citing Gedulei Truma 3:24, Mishnat Ribbit 19:5</ref>

==Family Members==
# It is forbidden to charge interest even between a parent and child even if they aren’t Bar/Bat mitzvah even though it is understood to be a gift.<ref>The Gemara Bava Metsia 75a concludes that it is forbidden to charge your children interest because it is teaching them a bad lesson. That is also the opinion of Rambam Malveh Vloveh 4:8 and Shulchan Aruch 160:8. Why in fact isn’t it biblically forbidden to charge your children interest irrelevant of the fact that it is teaching a bad lesson? Chelkat Binyamin cites three approaches as to why it is technically permitted. 1) It is certain that in the end you don’t collect it (Prisha 160:13). 2) We’re only about money that the father gave the child and is now taking it back as interest (Ritva 75a, Knesset Hagedola, Lechem Mishna 4:8). 3) It is understood that the person means to give a gift to his children as a pure gift that he would have done so even if they didn’t lend money (Taz 160:4).</ref> This applies both to a parent borrowing from a child and a child from a parent.<ref>Taz 160:4 based on Rambam</ref>
==Buying an Item for Someone Else==
# If someone asks his friend to go to a place where it is cheaper to buy that item and he gives him the money in advance, it is only permissible if the giver has responsibility for the money until the sale or that the friend has no responsibility for the item on the way back. For example, if an Israeli asks his friend to buy something for him for cheaper in America and pays him in advance they need to arrange that the friend not be responsible for the money until the sale or not be responsible for the item after the purchase.<reF>Torat Ribbit 9:41. He explains that by giving the money in advance and having the buyer return him the item for that price back in the more expensive place is interest. He is giving him money and getting in return an item that is worth more than the money spent in the place where the buyer lives. If the buyer takes responsibility for the money until the sale, it isn't a loan at all but rather an agency of the friend. Alternatively, if the buyer takes responsibility for the item on the way back it is a loan but the friend isn't doing him a favor in returning the item and taking responsibility for it.</ref>
#The halacha considers that when you buy an item for someone else the item immediately belongs to that person for whom you bought it. One can explicitly stipulate otherwise.<ref>Shulchan Aruch C.M. 183:4 based on Bava Kama 102b</ref> If one did not stipulate and the friend bought an item for his friend with his own money then the friend may not pay extra for the item. Doing so would be interest since when the item was purchased a loan was established from the friend to the sender. Paying extra is interest. To avoid any issue they have to stipulate that the friend is buying it for himself and then selling it to the sender later.<ref>Torat Ribbit ch. 9 fnt. 89</ref>
==Early Bird Specials==
# Municipal kindergartens sometimes have a two tiered pricing system. If you pay for each month you pay one price and if you pay in advance of the entire year or several months there is a discount. It is permitted to pay with either arrangement.<Ref>Torat Ribbit 10:74 explains that it is permitted to pay a cheaper price in advance for a rental or salaried worker for a service if it was done in advance (see Shulchan Aruch Y.D. 176:8). The payment is really hiring the city to provide a service. Even though generally one can't hire a worker for cheaper in advance unless the worker starts immediately (Shulchan Aruch Y.D. 176:8) since the arrangement isn't a timed worker (poel) but a serviced worker (kablan) that they can't retract from it is permitted. He quotes that Rav Elyashiv permitted this.</ref> Some apply the same to private school tuition with a two tiered system.<ref>Rav Zeev Cohen in Kuntres Poalim BShabbat by Chicago Kollel p. 10 wrote that the leniency of paying an early discount for wages found in Shulchan Aruch 176:8 can be applied to paying school tuition in advance for a cheaper price since the school is working for the parents and it is like they began the job immediately since they need to prepare the school, the curriculum, and materials far in advance of the actual school year.</ref>
# Catering for a wedding, bar mitzvah, or otherwise should not fix a price in advance without a heter iska because doing so can involve there being a discount for this early payment. It is certainly forbidden without a heter iska if there is a discount for advanced payment.<ref>Torat Ribbit 10:76</ref>
# In renting a catering hall or wedding hall only it is permitted to pay a discounted price for early payment since it is a rental of real estate.<ref>Torat Ribbit 10:79</ref>

==Borrowing Someone's Credit Card==
[[Image:Borrowing cc.jpg|250px|right]]
# It is permitted for someone to borrow another Jew's credit card to pay for a purchase and repay them the amount spent.<ref>Laws of Ribbis p. 311</ref> Even if the purchaser receives points from the credit card company, that isn't considered interest since it doesn't come from the borrower. Additionally, the borrower may not pay the purchaser for any interest fees that the purchaser may incur if he pays late.<ref>[http://www.torah.org/advanced/weekly-halacha/5762/behar.html Rabbi Doniel Neustadt on torah.org], [https://www.chabad.org/library/article_cdo/aid/4387029/jewish/Can-I-Lend-Out-My-Credit-Card-to-Earn-Points.htm chabad.org], and [http://www.dinonline.org/2014/01/17/receiving-points-from-credit-card-loan/ dinonline.org].</ref> If the loan is done in a way that it is assumed that if the borrower won't pay on time he will have to pay the interest fees, such as is common with large amounts, it would be forbidden to lend your credit card.<ref>Chelkat Binyamin 170:17 describes the issue of borrowing credit cards at length. When someone borrows a credit card and uses it, he is considered as though he borrowed from the credit card company and the credit card holder is a guarantor to pay the debt to the company. Indeed it can be even more serious if it is viewed as though the credit card holder borrowed from the credit card company since he is indebted to them and separately he lent that money to his friend who is using his credit card. Either way if the agreement was that the borrower of the credit card would pay the credit card holder interest if he didn't pay on time that is a forbidden arrangement even if they pay on time and never engage in interest. However, if they arranged that the borrower wouldn't have to pay the interest even in the event that he didn't pay on time then it is permitted. For small purchases it can be assumed that the arrangement was that the borrower would only pay for the capital and not interest if he didn't pay on time.
* The reason that the points are permitted is because they are considered a gift from a third party and not the Jewish lender to the Jewish borrower (see Shulchan Aruch 160:13 and Shach 160:20).</ref>
# It is problematic to borrow someone else's credit card if there are two prices for a certain product, a cheaper price for cash and more expensive for credit. Since there are two prices we can view the cash price as the real price and the credit card price as the convenience price. Once the borrower of the credit card uses the card to buy a product that is worth less than the credit card price and repays the credit card price he is giving interest to the credit card holder.<ref>Chelkat Binymain Biurim 170:1 s.v. ela p. 392</ref>
==Taking a Loan from an Israeli Bank==
# It is permitted to take a loan from an Israeli bank account since there is a heter iska klali. It is preferable to write on the contract that it works with a heter iska.<ref>Yalkut Yosef Sova Semachot v. 1 p. 517 writes that it is permitted to take an interest loan from the Israeli banks. Here are his reasons:
* The Israeli banks were set up with a heter iska klali. Even so it is preferable to say that it is done according to the heter iska. Tzemech Tzedek YD 88 writes that you should write the contract uses a heter iska and not just say it otherwise it is a haarama. Simchat Cohen 7:96 and Yalkut Yosef describe how Rav Shmuel Salant set up the Israeli banks with a heter iska. To rely on the heter iska the person taking the loan should have to use it for business and not for debt or needs. Graz Ribbit n. 42 writes that a loan with a heter iska that is spent for something other than a business is prohibited. Har Hakarmel 25 agrees. Shoel Umeishiv 3:160 allows using the loan for something else since as a result of the loan one is able to make money with another business. Maharsham 2:216 agreed. Imrei Yosher 1:108 argued with the Shoel Umeishiv based on Teshuvot Maimon in Bet Yosef 177. Teshurat Shay 88 agrees. Maharshag YD 1:5 argued that a heter iska klali is ineffective unless you state it specifically.
* the corporation of the bank has a limited liability for individual owners and as such there's no loan between two people but between a corporation and an individual. Rashba responsa 1:669 entertained the idea that there's no ribbit with money designated for charity that doesn't belong to any individual. Maharit 45, Har Tzvi YD 126, Tzafnat Pane'ach 184, Bet Avi 3:129:6, Maharia Halevi 2:54, and Cheshev Haefod 53 are lenient. are also lenient. See Minchat Shlomo 1:28, Minchat Yitzchak 3:1:2-3, Chelkat Yakov 3:160, and Chayei Halevi 2:54. Igrot Moshe 2:62 writes that there's no ribbit for a corporation to pay interest like in a savings bank but there is when discussing an individual paying a corporation.
* According to Rashi (cited by Rama 160:16) that there’s no prohibition of ribbit when done through a shaliach perhaps that can permit using a bank loan since the teller is merely an agent of the bank.</ref>

==Car Loan==
# Getting a loan for purchasing a car may not be taken with interest if the loan, provided by the bank or dealership, is done with another Jew. To avoid any issue, one can either take the auto loan from a non-Jewish bank<ref>[https://dinonline.org/2020/03/08/ribbis-on-auto-loans/ dinonline.org (3/8/2020)]</ref> or with the Jewish lending group, appending to the loan document that it is done in accordance with the [[heter iska]] of a standard Israeli bank.<ref>[https://www.toraland.org.il/%D7%A9%D7%90%D7%9C%D7%95%D7%AA-%D7%95%D7%AA%D7%A9%D7%95%D7%91%D7%95%D7%AA/%D7%9B%D7%9C%D7%9B%D7%9C%D7%94-%D7%95%D7%9E%D7%A9%D7%A4%D7%98/%D7%9E%D7%A9%D7%A4%D7%98-%D7%94%D7%AA%D7%95%D7%A8%D7%94/%D7%A8%D7%99%D7%91%D7%99%D7%AA-%D7%91%D7%A7%D7%A0%D7%99%D7%99%D7%AA-%D7%A8%D7%9B%D7%91-%D7%91%D7%AA%D7%A9%D7%9C%D7%95%D7%9E%D7%99%D7%9D/ toraland.org.il]</ref>
# It is permitted to buy a car on discount by paying upfront even though it won't be available or delivered until later as long as the seller owned it at the time of the sale and the seller didn't explicitly state that the reason for the discount is because it is paid in advance.<reF>Milveh Hashem 1:9:23 based on Shulchan Aruch Y.D. 173:7.</reF>

== Mortgages ==

# It is permitted for a Jew to take out a mortgage from a non-Jewish company even if it is arranged by a Jewish mortgage broker. The reason is that it is known that the broker isn't lending out his own money and it is purely a loan from a non-Jew to a Jew.<ref>Laws of Ribbis p. 245</ref>
# If a Jew trying to buy a house cannot get a mortgage because of his credit it is forbidden to ask another Jew, such as a parent or friend, to take out the mortgage in their name and the first Jew will make all of mortgage payments. This is considered a loan between two Jews with interest.<ref>Laws of Ribbis p. 252</ref>
# It is forbidden for a Jew to be a guarantor on another Jew's mortgage. An exception is if there is a collateral, such as the home for which the mortgage is being taken out, for the debt and it is known that the lender will pursue the collateral rather than the guarantor. In that case, it is permitted for a Jew to be a guarantor for another Jew on a mortgage loan.<ref>Laws of Ribbis p. 254 based on Minchat Yitzchak 4:19:12</ref>

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

Common Everyday Cases of Interest

2025-01-14T16:49:32Z

Yonirabinovitch: /* Talmidei Chachamim */

=="Keep the Change"==
# It is forbidden to lend money in order to get less than a prutah more than he lent.<ref>Tosfot Bava Metsia 61a s.v. im writes that based on a klal uprat it is possible to deduce that less than a prutah is excluded from ribbit. Rosh agrees. However, The Tur 161:1 cites the Ramah who disagrees. See Ritva 61a fnt. 35 who points out that the Ramah cited by Shitah Mikubeset 61a seems not be discussing this idea. Shulchan Aruch 161:1 follows the Ramah. See fnt. to Ritva who cites the Gedulei Trumah 46:1:1 who explained that the only dispute is whether a person can lend less than a prutah to receive interest but the Mishneh Lmelech Hilchot Malveh Vloveh 6:1 disagrees and says that it is a dispute where the loan is greater than a prutah to gain interest that is less than a prutah. Rav Elyashiv on Bava Metsia 61a s.v. sham btosfot comments that the Gra explains the Ramah who says that it is forbidden to take less than a prutah because a half shiur of something prohibited is also prohibited. Rav Elyashiv questions this because perhaps taking less than a prutah in one loan can’t possibly combine with another less than a prutah unless it would be another loan. </ref> After the fact if one collected interest worth less than a pruta some hold that it doesn't need to be returned.<ref>Shach 161:3 cites the Levush who suggests that the reason we don't collect less than a shava pruta is because Bet Din wouldn't a judge case of less than a shava pruta. However, Shach 103:3 argues. Chelkat Binyamin 161:4 cites the Prisha who said that the mitzvah to return it doesn't apply if it is less than a shava pruta. These two approaches differ with respect to whether there is a heavenly obligation to return less than a shava pruta, according to the Prisha there isn't.</ref>
# There is no time limit to be considered a loan, even a loan for a moment is a loan and is subject to interest. This is true even if the time lapse isn't for the time-value of money but purely because of a convenience.<ref>Laws of Ribbit p. 116, Brit Yehuda 2:3. The Brit Yehuda writes that it is forbidden even though there's no need for a time lapse but the loan is purely for a convenience of the borrower. For example, he cites the Talmid Rashba (cited by Bet Yosef 173) and Ritva 46a regarding someone who asks for a loan while in the marketplace to purchase an item and then offers to repay the loan with interest when they walk together to his home. The Talmid Rashba concludes that paying that interest isn't ribbit since it isn't for the time lapse but for the convenience. Brit Yehuda isn't certain whether the Talmid Rashba meant to permit even charging for the convenience of the borrower or just the convenience of the lender. Either way, the Brit Yehuda argues that the rishonim and poskim absolutely do not accept this view. Additionally, you could only pay for the exact amount of the fair wage of the inconvenience otherwise caused to the lender.</ref>
# It is questionable if it is permitted to borrow something and return back a tiny bit extra. For example, if you split a cab and one person pays the whole fare and the other person owes him $4.96, it seems problematic to pay the full $5 and say keep the change. The reason is that giving the extra four cents is interest which you're paying at the time of the loan.<ref>Shulchan Aruch 160:4 holds that it is forbidden to give a gift at the time of the return of the loan even if one doesn't specify that it is for the loan. Shach 160:4, Taz 160:2, and Chavot Daat 160:2 agree.</ref> Many poskim permit it when it is an amount that is insignificant to both of them (that if it fell on the ground they wouldn't pick it up) and some specifically permit it when you say give the change to [[tzedaka]].<ref>Minchat Yitzchak 9:88, Chelkat Binyamin 160:33, Horah Brurah 160:15, Laws of Ribbit p. 43, [https://www.yutorah.org/lectures/lecture.cfm/945081/rabbi-ike-sultan/ribbit-keep-the-change-(scott-hoberman)/ Rabbi Hoberman ("Keep the Change")]</ref>
==Checks==
# Some poskim allow selling a check that is able to be cashed immediately for less than its face value.<Ref>Malveh Hashem 2:15:25 is lenient because one is selling it for less because of the inconvenience of having to cash it and also it is done as a sale and not as a loan. See Laws of Interest p. 217 who is lenient to sell a check at a discount.</ref>
==Small Amounts==
# It is forbidden to gift interest even in small quantities.<ref>Rama 160:17 only permits giving interest in small amounts for Talmidei Chachamim on occasion but not everyone.</ref>
==Talmidei Chachamim==
# A Talmid Chacham who borrowed foodstuffs from another Talmid Chacham can return to him up to a fifth more of that food than he got since they are so careful about the halacha it is obvious that they are giving purely as a gift and not because of the loan.<ref>Gemara Bava Metsia 75a, Shulchan Aruch 160:17. See Chelkas Binyamin 186 from Chochmas Adam and Levush that this is specifically by food items, like the Mechaber states in this halacha.</ref>
#Some say that it is permitted for a Talmid Chacham to even stipulate with another Talmid Chacham to pay him the extra bit of foodstuff interest, since it is understood to be a pure gift and because of the loan. This leniency should be relied upon sparingly so that people don’t mistakenly extrapolate.<ref>Rama 160:17</ref>
#Who is a Talmid Chacham? Some say that he needs to be knowledgeable in most areas of the Talmud and can answer questions properly and extrapolate halachot from one area to another and is very scrupulous of the halacha. Some say that it is referring to a student of Torah who knows the laws.<ref>Biurim of Chelkat Binyamin</ref>
# It is unclear if the wife of a talmid chacham is afforded the status of a talmid chacham for this halacha.<ref>Biurim of Chelkat Binyamin</ref>

==Exchanging Favors==
#It is forbidden to ask your friend to work for you today and you’ll work for them at a later date if the second job is harder<ref>Shulchan Aruch 160:9, Chelkat Binyamin 160:80, Mishnat Ribbit 19:2, Brit Yehuda 11:1</ref> or the value of the second work is more than the first one.<ref>Chelkat Binyamin 19:80, Brit Yehuda 11:1</ref>
#For example, it is forbidden to ask your friend to give you a ride somewhere and next week you’ll give them a ride somewhere else that is further or would take more time.<ref>Mishnat Ribbit 19:3</ref>
#It is forbidden for someone to watch someone else’s children in exchange that they will watch your children at another time if watching your children is harder or it is for a longer period of time. <Ref>Mishnat Ribbit 19:3</ref>
#It is permitted to exchange jobs even if the second is harder if the jobs being done are for a partnership and the people in question are partners.<ref>Chatom Sofer YD 135, Brit Yehuda ch. 11 fnt. 1, Chelkat Binyamin 160:79, Mishnat Ribbit 19:6. The Chelkat Binyamin explains that the reason is that the first person isn’t working for the second person but rather they are working for the collective business. </ref>
# If one person asks his friend to build his sukkah with him in exchange for him helping his friend build his sukkah if the second one is harder it is forbidden.<ref>Mishnat Ribbit Biurim 19 fnt. 1</ref>
# It is forbidden for a teacher to arrange for someone to substitute for him in exchange for him doing the same for that person if the second job is more difficult or is worth more.<ref>Mishna Ribbit 19:3</ref>
# It is a dispute if isn’t clear if the second job will be harder or worth more than the first job if it is permitted to initiate such a deal. One should be strict.<ref>Rashi 75a and Tur 160:9 imply that even if it isn’t clear that the second job is harder it is still forbidden the transaction. Prisha 160:15 states this explicitly. However, Shulchan Aruch 160:9 implies it is permitted. Chelkat Binyamin 160:82 is strict.</ref>
===Exchanging Loans===
# It is forbidden to trade loans because doing so is taking and paying the value of a loan.<ref>Rama 160:9 quotes the dispute of the rishonim if it is permitted to lend someone on condition that they lend you back afterwards. The Gra holds it is forbidden.</ref>
# If after someone lent you money, it is permitted to lend them back.<ref>The Chelkat Binyamin 160:90 cites the Graz who says that for rabbinic ribbit cases we can follow the rishonim who permitted trading one loan for another loan. Therefore, if after the setup of the loan it is permitted to lend them in return since that would only be rabbinic ribbit even if one gave cash in return after the setup of the loan.</ref>
# It is forbidden for a loan gamach to stipulate that only members who lent money to the gamach may borrow from it because doing so is like lending somemone in order to get back a loan. A rabbi should be consulted how to set up such a gamach.<ref>Mishnat Ribbit 4:12. See Maharsham Shik 157, Maharam Brisk 2:18, Dvar Avraham 3:22, Minchat Shlomo 2:68:14, Brit Yehuda 11 fnt. 13, Netivot Shalom 160:18.</ref>

===Leniencies===
# If there is no reason that one job should be done before the other one it is permitted since the exchange is a simple trade of favors and there is no intention to charge for the passage of time.<ref>Mishnat Ribbit 19 fnt. 1 s.v. umstimat writes that if the people arranging the agreement don’t care which job is first then it is clear that they aren’t charging one another interest for the passage of time for the vale of the first job. He cites this from the Kuntres Acharon Lkitzur Piskei Dinei Ribbit 8:4. He ends that Rav Shternbuch advised avoiding this by stating that one shouldn’t arrange it as an obligation.</ref>
# If the people making the arrangements aren’t careful to be exacting then it is permitted since it is just one doing a chesed for the other. For example, if neighbors watch each other’s children from time to time and they don’t meticulously calculate how many times they watch each other’s children it is permitted.<ref>Chelkat Binyamin 160:79, Mishnat Ribbit 19:3</ref>
# If the two people arranged to do each other’s jobs simultaneously there is no prohibition of ribbit at all.<ref>Chelkat Binyamin 160:81. This is also clearly implied by Rashi 75a s.v. aval, Tur and Shulchan Aruch 160:9.</ref>
# Some hold it is permitted if you don’t stipulate from the beginning that they would exchange favors as long as the difference between the difficulty or price of the favors isn't great.<Ref>Brit Yehuda 11:2 citing Gedulei Truma 3:24, Mishnat Ribbit 19:5</ref>

==Family Members==
# It is forbidden to charge interest even between a parent and child even if they aren’t Bar/Bat mitzvah even though it is understood to be a gift.<ref>The Gemara Bava Metsia 75a concludes that it is forbidden to charge your children interest because it is teaching them a bad lesson. That is also the opinion of Rambam Malveh Vloveh 4:8 and Shulchan Aruch 160:8. Why in fact isn’t it biblically forbidden to charge your children interest irrelevant of the fact that it is teaching a bad lesson? Chelkat Binyamin cites three approaches as to why it is technically permitted. 1) It is certain that in the end you don’t collect it (Prisha 160:13). 2) We’re only about money that the father gave the child and is now taking it back as interest (Ritva 75a, Knesset Hagedola, Lechem Mishna 4:8). 3) It is understood that the person means to give a gift to his children as a pure gift that he would have done so even if they didn’t lend money (Taz 160:4).</ref> This applies both to a parent borrowing from a child and a child from a parent.<ref>Taz 160:4 based on Rambam</ref>
==Buying an Item for Someone Else==
# If someone asks his friend to go to a place where it is cheaper to buy that item and he gives him the money in advance, it is only permissible if the giver has responsibility for the money until the sale or that the friend has no responsibility for the item on the way back. For example, if an Israeli asks his friend to buy something for him for cheaper in America and pays him in advance they need to arrange that the friend not be responsible for the money until the sale or not be responsible for the item after the purchase.<reF>Torat Ribbit 9:41. He explains that by giving the money in advance and having the buyer return him the item for that price back in the more expensive place is interest. He is giving him money and getting in return an item that is worth more than the money spent in the place where the buyer lives. If the buyer takes responsibility for the money until the sale, it isn't a loan at all but rather an agency of the friend. Alternatively, if the buyer takes responsibility for the item on the way back it is a loan but the friend isn't doing him a favor in returning the item and taking responsibility for it.</ref>
#The halacha considers that when you buy an item for someone else the item immediately belongs to that person for whom you bought it. One can explicitly stipulate otherwise.<ref>Shulchan Aruch C.M. 183:4 based on Bava Kama 102b</ref> If one did not stipulate and the friend bought an item for his friend with his own money then the friend may not pay extra for the item. Doing so would be interest since when the item was purchased a loan was established from the friend to the sender. Paying extra is interest. To avoid any issue they have to stipulate that the friend is buying it for himself and then selling it to the sender later.<ref>Torat Ribbit ch. 9 fnt. 89</ref>
==Early Bird Specials==
# Municipal kindergartens sometimes have a two tiered pricing system. If you pay for each month you pay one price and if you pay in advance of the entire year or several months there is a discount. It is permitted to pay with either arrangement.<Ref>Torat Ribbit 10:74 explains that it is permitted to pay a cheaper price in advance for a rental or salaried worker for a service if it was done in advance (see Shulchan Aruch Y.D. 176:8). The payment is really hiring the city to provide a service. Even though generally one can't hire a worker for cheaper in advance unless the worker starts immediately (Shulchan Aruch Y.D. 176:8) since the arrangement isn't a timed worker (poel) but a serviced worker (kablan) that they can't retract from it is permitted. He quotes that Rav Elyashiv permitted this.</ref> Some apply the same to private school tuition with a two tiered system.<ref>Rav Zeev Cohen in Kuntres Poalim BShabbat by Chicago Kollel p. 10 wrote that the leniency of paying an early discount for wages found in Shulchan Aruch 176:8 can be applied to paying school tuition in advance for a cheaper price since the school is working for the parents and it is like they began the job immediately since they need to prepare the school, the curriculum, and materials far in advance of the actual school year.</ref>
# Catering for a wedding, bar mitzvah, or otherwise should not fix a price in advance without a heter iska because doing so can involve there being a discount for this early payment. It is certainly forbidden without a heter iska if there is a discount for advanced payment.<ref>Torat Ribbit 10:76</ref>
# In renting a catering hall or wedding hall only it is permitted to pay a discounted price for early payment since it is a rental of real estate.<ref>Torat Ribbit 10:79</ref>

==Borrowing Someone's Credit Card==
[[Image:Borrowing cc.jpg|250px|right]]
# It is permitted for someone to borrow another Jew's credit card to pay for a purchase and repay them the amount spent.<ref>Laws of Ribbis p. 311</ref> Even if the purchaser receives points from the credit card company, that isn't considered interest since it doesn't come from the borrower. Additionally, the borrower may not the purchaser for any interest fees that the purchaser may incur if he pays late.<ref>[http://www.torah.org/advanced/weekly-halacha/5762/behar.html Rabbi Doniel Neustadt on torah.org], [https://www.chabad.org/library/article_cdo/aid/4387029/jewish/Can-I-Lend-Out-My-Credit-Card-to-Earn-Points.htm chabad.org], and [http://www.dinonline.org/2014/01/17/receiving-points-from-credit-card-loan/ dinonline.org].</ref> If the loan is done in a way that it is assumed that if the borrower won't pay on time he will have to pay the interest fees, such as is common with large amounts, it would be forbidden to lend your credit card.<ref>Chelkat Binyamin 170:17 describes the issue of borrowing credit cards at length. When someone borrows a credit card and uses it, he is considered as though he borrowed from the credit card company and the credit card holder is a guarantor to pay the debt to the company. Indeed it can be even more serious if it is viewed as though the credit card holder borrowed from the credit card company since he is indebted to them and separately he lent that money to his friend who is using his credit card. Either way if the agreement was that the borrower of the credit card would pay the credit card holder interest if he didn't pay on time that is a forbidden arrangement even if they pay on time and never engage in interest. However, if they arranged that the borrower wouldn't have to pay the interest even in the event that he didn't pay on time then it is permitted. For small purchases it can be assumed that the arrangement was that the borrower would only pay for the capital and not interest if he didn't pay on time.
* The reason that the points are permitted is because they are considered a gift from a third party and not the Jewish lender to the Jewish borrower (see Shulchan Aruch 160:13 and Shach 160:20).</ref>
# It is problematic to borrow someone else's credit card if there are two prices for a certain product, a cheaper price for cash and more expensive for credit. Since there are two prices we can view the cash price as the real price and the credit card price as the convenience price. Once the borrower of the credit card uses the card to buy a product that is worth less than the credit card price and repays the credit card price he is giving interest to the credit card holder.<ref>Chelkat Binymain Biurim 170:1 s.v. ela p. 392</ref>
==Taking a Loan from an Israeli Bank==
# It is permitted to take a loan from an Israeli bank account since there is a heter iska klali. It is preferable to write on the contract that it works with a heter iska.<ref>Yalkut Yosef Sova Semachot v. 1 p. 517 writes that it is permitted to take an interest loan from the Israeli banks. Here are his reasons:
* The Israeli banks were set up with a heter iska klali. Even so it is preferable to say that it is done according to the heter iska. Tzemech Tzedek YD 88 writes that you should write the contract uses a heter iska and not just say it otherwise it is a haarama. Simchat Cohen 7:96 and Yalkut Yosef describe how Rav Shmuel Salant set up the Israeli banks with a heter iska. To rely on the heter iska the person taking the loan should have to use it for business and not for debt or needs. Graz Ribbit n. 42 writes that a loan with a heter iska that is spent for something other than a business is prohibited. Har Hakarmel 25 agrees. Shoel Umeishiv 3:160 allows using the loan for something else since as a result of the loan one is able to make money with another business. Maharsham 2:216 agreed. Imrei Yosher 1:108 argued with the Shoel Umeishiv based on Teshuvot Maimon in Bet Yosef 177. Teshurat Shay 88 agrees. Maharshag YD 1:5 argued that a heter iska klali is ineffective unless you state it specifically.
* the corporation of the bank has a limited liability for individual owners and as such there's no loan between two people but between a corporation and an individual. Rashba responsa 1:669 entertained the idea that there's no ribbit with money designated for charity that doesn't belong to any individual. Maharit 45, Har Tzvi YD 126, Tzafnat Pane'ach 184, Bet Avi 3:129:6, Maharia Halevi 2:54, and Cheshev Haefod 53 are lenient. are also lenient. See Minchat Shlomo 1:28, Minchat Yitzchak 3:1:2-3, Chelkat Yakov 3:160, and Chayei Halevi 2:54. Igrot Moshe 2:62 writes that there's no ribbit for a corporation to pay interest like in a savings bank but there is when discussing an individual paying a corporation.
* According to Rashi (cited by Rama 160:16) that there’s no prohibition of ribbit when done through a shaliach perhaps that can permit using a bank loan since the teller is merely an agent of the bank.</ref>

==Car Loan==
# Getting a loan for purchasing a car may not be taken with interest if the loan, provided by the bank or dealership, is done with another Jew. To avoid any issue, one can either take the auto loan from a non-Jewish bank<ref>[https://dinonline.org/2020/03/08/ribbis-on-auto-loans/ dinonline.org (3/8/2020)]</ref> or with the Jewish lending group, appending to the loan document that it is done in accordance with the [[heter iska]] of a standard Israeli bank.<ref>[https://www.toraland.org.il/%D7%A9%D7%90%D7%9C%D7%95%D7%AA-%D7%95%D7%AA%D7%A9%D7%95%D7%91%D7%95%D7%AA/%D7%9B%D7%9C%D7%9B%D7%9C%D7%94-%D7%95%D7%9E%D7%A9%D7%A4%D7%98/%D7%9E%D7%A9%D7%A4%D7%98-%D7%94%D7%AA%D7%95%D7%A8%D7%94/%D7%A8%D7%99%D7%91%D7%99%D7%AA-%D7%91%D7%A7%D7%A0%D7%99%D7%99%D7%AA-%D7%A8%D7%9B%D7%91-%D7%91%D7%AA%D7%A9%D7%9C%D7%95%D7%9E%D7%99%D7%9D/ toraland.org.il]</ref>
# It is permitted to buy a car on discount by paying upfront even though it won't be available or delivered until later as long as the seller owned it at the time of the sale and the seller didn't explicitly state that the reason for the discount is because it is paid in advance.<reF>Milveh Hashem 1:9:23 based on Shulchan Aruch Y.D. 173:7.</reF>

== Mortgages ==

# It is permitted for a Jew to take out a mortgage from a non-Jewish company even if it is arranged by a Jewish mortgage broker. The reason is that it is known that the broker isn't lending out his own money and it is purely a loan from a non-Jew to a Jew.<ref>Laws of Ribbis p. 245</ref>
# If a Jew trying to buy a house cannot get a mortgage because of his credit it is forbidden to ask another Jew, such as a parent or friend, to take out the mortgage in their name and the first Jew will make all of mortgage payments. This is considered a loan between two Jews with interest.<ref>Laws of Ribbis p. 252</ref>
# It is forbidden for a Jew to be a guarantor on another Jew's mortgage. An exception is if there is a collateral, such as the home for which the mortgage is being taken out, for the debt and it is known that the lender will pursue the collateral rather than the guarantor. In that case, it is permitted for a Jew to be a guarantor for another Jew on a mortgage loan.<ref>Laws of Ribbis p. 254 based on Minchat Yitzchak 4:19:12</ref>

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

Shabbat Candles

2023-10-12T15:44:11Z

Yonirabinovitch: Made an edit to whether you could make a bracha on a non-incandescent electric bulb, that most poskim think you cannot.

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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 S”A 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. </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>

==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>
# 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}}

Bal Tashchit

2023-08-16T14:49:55Z

Yonirabinovitch: Added basic sources and dinnim from my notes. Avoided talking about anything that I think is subject to machlokes.

The primary source in the Torah not to waste is derived from the passage that forbids cutting down a fruit tree when putting a city under siege. Yet, Chazal understand that any form of wasting a useable item is included in this prohibition, generally called Bal Tashchit.<ref>Rambam Sefer HaMitzvot (Lavin n. 57)</ref> It is debated whether this extension to other items besides fruit trees is biblical or rabbinic in nature.<ref>Rambam Sefer Hamitzvot (Lo Ta'aseh 57) and Sefer Hachinuch (529) imply or say it is דאורייתא, but says in the Mishneh Torah (Melachim 6:10) that one only receives rabbinic lashes. Amongst those who assume it is דאורייתא are Chatam Sofer (Choshen Mishpat 27) and Rav Asher Weiss (Devarim Siman 34), while many earlier commentaries and poskim, including Radvaz ibid., Noda Biyehuda (Tinyanan Yoreh De'ah 10), and the Ben Ish Chai (Shu"T Torah Lishmah Yoreh De'ah 400) assume it is דרבנן.</ref>
==Fruit Trees==
#It is forbidden to cut down fruit bearing tree or cause it to be destroyed.<ref> Mishneh Torah Kings and Wars 6:8 </ref>
'''Exceptions'''
* If the wood is worth more than the fruit it produces.<ref>Mishneh Torah Kings and Wars 6:8 </ref>
* If a fruit bearing tree is causing damage it may be cut down.<ref>Mishneh Torah Kings and Wars 6:8 </ref>
* One is allowed to cut down a fruit tree if its space is needed to build or expand a house.<ref>Turei Zahav 116:6. However even though it is allowed halachically there is still an aspect of danger. Therefore if the tree has to be removed it is best to transplant it. If transplantation is not possible one should sell the tree to a non-jew and he should cut it down.</ref>

==Destroying Other Items==

#It is forbidden to burn a useable shirt or break a vessel for no reason.<ref>Rambam Sefer HaMitzvot (Lavin n. 57), Rambam (Melachim 6:10)</ref>
#One should not destroy objects as a sign of mourning for the deceased.<ref>Bava Kama 91b and Rambam (Avel 14:24). However, in certain instances – such as over the loss of a great Talmid Chacham – it is permitted to mourn this way as long as is not excessively destructive (Tosfot Bava Kama 91b) </ref>
'''Exceptions'''

* Bal Tashchit is violated only when one actively destroys something, and not when one acts passively to allow something to be destroyed.<ref>Chazon Ish (Melachim 6:8) and Shevet Halevi (9:159:2)</ref>
* It is not a violation of bal tashchit when there is an ethical principle intended by destroying an object, such as to remind us of the destruction of the beit hamikdash.<ref>Brachot 31a, Tosfot there, Rema Orach Chaim 560:2 and Pri Megadim there.</ref>
* Some poskim permit the destruction of items when it is for the purposes of preventing a prohibition<ref>Ben Ish Chai (Torah Lishmah Yoreh Deah 400). Rav Asher Weiss (Devarim 34) notes this is clear from Brachos 20a as well.</ref> to fulfill a mitzvah,<ref>Torah Lishmah ibid. Har Tzvi (Orach Chaim 2:102) allows one to even cut down a tree in order to build a sukkah, although this is not his only reason for being lenient.</ref> or even to maintain a personal stringency<ref>Shevet Halevi (9:120) allows who is personally stringent not to rely on selling ''chametz gamur'' to throw out such items after Pesach, despite that they were sold to a non-Jew beforehand. </ref>

== Other Applications ==

# Some poskim argue that buying clothes and spending beyond one's means is a violation of bal tashchit.<ref>Peleh Yo'etz (Levisha – 30) and Aruch Hashulchan (Choshen Mishpat 427:11)</ref>

==Sources==
<references />
[[Category:Between Man and Himself]]

Shavuot

2017-05-29T00:01:20Z

Yonirabinovitch: Rav Shternbuch's 2nd Reason for eating Dairy

[[File:Shavuot.jpg|300px|right]]
==Preparing 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. Shulchan Aruch 429:1 rules like the opinion of the Rabbanan. Mishna Brurah 429:1 quotes some who extend this to other Yamim Tovim such as Shavuot, whereas the Gra held that it does not apply to Shavuot and it is sufficient to begin learning the halachot of shavuot from Rosh Chodesh Sivan.</ref> All agree that on the holiday itself one should learn the halachot of Shavuot. <ref>Gemara [[Megillah]] 32b states that one should learn the halachot of Shavuot on Shavuot. Mishna Brurah 429:1 quotes this as halacha.</ref>
# The notion that one should learn in preparation for the holiday doesn't mean that a talmid chacham should stop his regular learning in order to learn halacha of the upcoming holiday, rather it means that a question about hilchot shavuot is given precedence to questions not about shavuot.<ref>Chazon Ovadyah ([[Pesach]] pg 1) explains that the halacha in Gemara Pesachim 6a is relevant in regards to the laws established in Tosefta Sanhedrin 7:5 which state that a person should ask relevant questions and a relevant question has precedence over the irrelevant questions.</ref> Some, however, dispute this point.<ref>See Beiur Halacha 429 s.v. Shoalin</ref>

==Decorating the Shul for Shavuot==
# Some have the custom to decorate the shul for Shavuot with flowers, trees or nice smelling fruits. <Ref>Rama O"C 494:3 (quoting Maharil pg. 160) explains that the custom commemorates the joy of Matan Torah. Birkei Yosef 494:6 says that this custom is an ancient one dating back to the time of the Midrash Targum Sheini on Megillat Esther 3:8 which writes that Haman mentioned this minhag of ours to Achashverosh. Magen Avraham 494:5 explains that trees are used for decoration so that we should pray for a good fruit harvest because Shavuot is the day we are judged regarding the fruits of the year. The Levush 494:1 writes that this minhag is based on the pasuk “גַּם-הַצֹּאן וְהַבָּקָר אַל-יִרְעוּ, אֶל-מוּל הָהָר הַהוּא” (Shemot 34:3) which implies that there was pasture on Har Sinai. Sefer Minhag Avoteinu Biyadenu vol. 2 pg. 578 suggests the Maharil himself felt that the minhag was a fulfillment of added simcha of the holiday itself, not a commemoration of the simcha of Matan Torah. He writes that this minhag developed specifically on Shavuot because there is an added level of happiness which manifests in physical pleasures, as the Gemara Pesachim 68b writes that though there is a machloket Tannaim if the holidays should be כולו לה’ or חצי לכם and חצי לה’, all opinions agree that there is an aspect of לכם on Shavuot. With this, he explains why the Maharil writes that the greenery should smell nice. Thus, according to the Maharil, it is our joy in essence of the Torah itself and our ability to learn it that we are celebrating by putting out decorations, while according to the Rama the celebration is more focused on the historical fact that Hashem chose us as His nation and gave us His Torah. see also Yechave Daat 4:33. See further in Sefer Minhag Avotenu Biyadenu vol. 2 pg. 573-604 for a lengthy discussion of the development of this minhag and the various reasons. </ref> While some communities abstain from this custom because it may be considered a chok akum,<Ref>This is the opinion of the Gra as quoted by the Chayei Adam 131:13 and Maaseh Rav Siman 191. He felt that since it was only a minhag and not a real din, we should abolish it since it became a religious practice of the non-Jews. This seems to be accepted by the Aruch Hashulchan 494:6 and Rav Moshe Feinstein (Iggerot Moshe YD 4:11:5). The Munkatcher Rov (Shaar Yissachar vol. 2 pg. 119) writes that although the minhag is well-founded, the best option is to refrain. Rav Shlomo Zalman Auerbach (quoted in Ve’alehu Lo Yibol 1:page 184) argues that the Gra only wanted to abolish the custom of placing trees in shuls and not flowers. The Steipler (Orchos Rabbenu vol. 2 pg. 99) agrees. </ref> others justify the practice.<ref>Chacham Ovadia Yosef (Yechave Daat 4:33 and Yabia Omer YD 3:24, see also Yalkut Yosef Kitzur S”A 494:17) explains that the custom is justified based on the Sh"t Maharik Shoresh 88 who explains that there is no concern of "'Bechukoteihem lo telechu" (Vayikra 18:3, the prohibition regarding following non-Jewish practices and laws) by a custom that has a good reason for its practice. See also Rav Yosef Shaul Nathanson (Yosef Daat Siman 348) and Maharsham (Daat Torah 494:3 and Shu"t Maharsham 1:127), ad Chut Hamishulash pg. 128 who argue in favor of the minhag. [http://www.daat.ac.il/daat/toshba/minhagim/shavuot.htm Minhagei Edot Yisrael] writes that Persian Jews call Shavuot Moed’eh Gol, meaning holiday of flowers. In conclusion, Piskei Teshuvot 494:10 writes that the minhag in most places is to place flowers in the shuls.</ref>
# Similarly, some have the practice to hand out scented herbs so that people can smell them and recite a beracha.<ref>Derashot Chatam Sofer 5562 where he writes that this is based on the Gemara Shabbat 88b which says that “with every single statement that emanated from the mouth of Hashem the whole world became filled with besamim — the fragrance of spices.” see also Birkat Yaavetz of Rav Dovid Cohen on Moadim vol. 2 pg. 263 </ref> This should not not be done between Baruch Sheamar and the Shemoneh Esreh.<ref>Magen Avraham 494:9 quoting the Shela Hakadosh, Kaf Hachaim 494:57, Torat Hacham Baruch pg. 27 </ref>Some also place flowers on the Sefer Torah itself<ref>Minhag Avoteinu Biyadeinu 2, page 602.</ref> or distribute flowers to be thrown at the Sefer Torah<ref>Kaf Hachaim Sofer 494:58</ref> in honor of Shavuot.
# If Shavuot falls out on a Sunday, one should not place the greenery on Shabbat in preparation for Shavuot but should do so either on Yom Tov or before Shabbat.<ref>Magen Avraham 494:5, Shulchan Aruch Harav 494:14, Mishna Berura 494:9 write that even though there is not a problem of muktzeh since they were designated from before Shabbat for this purpose, there is still a problem of preparing on Shabbat for Yom Tov.</ref>

==Reading Megillat Rut on Shavuot==
# The Ashkenazic minhag is to read Megillat Rut on Shavuos.<ref>The Rama 490:9 writes that the minhag is to read Megillas Rut on Shavuot. The Birkei Yosef 694:11 quotes the midrash which says that the reason we read Rut on Shavuot is because it emphasizes the sacrifice Rut made to accept the Torah and because it describes an awesome act of kindness, which is one of the core themes of Torah.
* See [http://www.yutorah.org/lectures/lecture.cfm/734733/Rabbi_Aryeh_Lebowitz/Ten_Reasons_to_Read_Rus_on_Shavuos Rabbi Aryeh Lebowitz] for Ten Reasons to Read Rus on Shavuos. </ref>

==Eating Dairy on Shavuot==
# The minhag Yisrael is to have dairy foods on Shavuot. <Ref> Rama 494:3 writes that the minhag is to eat dairy foods on Shavuot. He explains that by having a dairy meal, one ensures that will have [[two loaves of bread]], one for the dairy meal and one for the meat meal, and the [[two loaves of bread]] are in commemoration of the Shtei HaLechem brought in the Beit HaMikdash on Shavuot. The Mishna Brurah 494:12 adds an alternative reason for the custom: the Jews had only dairy food immediately after Matan Torah because preparing kosher meat takes a long time. Thus, we eat dairy in commemoration of Matan Torah.
* Additionally, the Olelot Efraim (Ma’amar 141) writes that the reason for the minhag is that Chazal (Eiruvin 52b) compare [[learning Torah]] to a baby suckling milk: just as a baby always finds a new and sweet taste in the milk, so too the learner always a new and sweet taste in Torah.
* Rav Moshe Shternbuch in Moadim U'zmanim 8:319 says that prior to matan torah, milk was a problem because it could have been considered "ever min hachai," eating from a live animal. Therefore, we celebrate our first opportunity to eat dairy products which occurred at Matan Torah because if the torah in shemot 3:8 praises [[Israel]] for being a land filled with milk and honey it has to be that it is permissible for consumption.
* Additionally, Rav Shternbuch in Teshuvot Vehanhagos 5:161 suggests that we specifically eat cheese on the day of matan Torah since, unlike other foods that spoil with time, aged cheese is actually better than new cheese. As such, we eat cheese on Shavuot to remind us that the 3000 years since Matan Torah doesn't mean the Torah is "outdated," but that it is even greater and just as applicable to our lives.
* The Yeshuot Yaakov 494:2 gives another reason. He says that the primary change at kabbalat hatorah was that even though the avot could keep mitzvot they didn't have a yetzer hara. We received the yetzer hara at Har Sinai and that's why the gemara tells us that the reward for someone who is commanded in a mitzva is greater than someone's who isn't because he doesn't have a yetzer hara not to fulfill it. Our goal now is to control the yetzer hara and defeat it to achieve the ultimate good. Based on a gemara in Nidda he says that blood is the symbol of tumah so we take the potential for impurity and turn it around completely to achieve the purity of milk.
* The Bais Halevi on Parashat Yitro gives his own reason. The gemara says that we were given the torah and not the angels because many mitzvot require performance with the body and angels don't have bodies. We have milk and then we have meat to fulfill simchat [[yom tov]], so we show how our observance of the laws of milk and meat requires physicality.
* The Torat Chaim on Bava Metzia 86b says that we eat dairy based on an Aggada that when Hashem gave us the torah and the angels complained that they should be the ones receiving the torah, Hashem showed them Avraham, and we are told in Bereishit 18:8 that they ate milk and meat together but the Jews don't eat milk and meat together. see also Yalkut Yosef Moadim page 444 and Noda Biyehuda YD 64.
* see [http://www.yutorah.org/lectures/lecture.cfm/744919/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Five_Reasons_for_Eating_Dairy_on_Shavuos Rabbi Aryeh Lebowitz] for elaboration on some of these reasons </ref>
# It is preferable to eat meat at the [[Yom Tov]] meals. While some consider this to be an obligation, others hold that there is no technical requirement to do so. <ref>The Rambam ([[Yom Tov]] 6:18) rules that the Mitzvah of Simchat [[Yom Tov]] is fulfilled through consumption of meat and wine. The Beit Yosef 529:2 asks why the Rambam codifies the consumption of meat on [[Yom Tov]] when the Gemara (Pesachim 109a) states clearly that the mitzvah of Simcha is fulfilled through eating meat only during the time of the Beit HaMikdash, while nowadays the mitzvah is fulfilled through wine alone. Accordingly, the S”A 529:1 writes that one must have wine at each [[Yom Tov]] meal and makes no mention of the consumption of meat. The Eliyah Rabba 529:6 and Bei’ur Halacha 529 s.v. Keitzad explain that Shulchan Aruch intentionally omitted the obligation to eat meat because of his question in the Beit Yosef.
* The Yam Shel Shlomo (Beitzah 2:5) answers the Beit Yosef’s question by reinterpreting the Gemara to mean that nowadays, one must have wine in addition to meat, as opposed to the times of the Beit HaMikdash when one could fulfill the Mitzvah through meat without wine. Thus, Mor U’Ketziah 529, Kitzur S”A 103:7, Aruch HaShulchan 529:5, and Chazon Ovadia ([[Yom Tov]], p. 319) rule that it is an obligation to eat meat on [[Yom Tov]].
* The Bach 529, however, explains that although there is no obligation to eat meat nowadays, there still is a mitzvah to do so, and one would fulfill the Mitzvah of Simcha thereby. The Magen Avraham 529:3, Shulchan Aruch HaRav 529:7, Mishna Brurah 529:11, and Kaf HaChaim 529:28 agree.
* See also the Sha’agat Aryeh (Siman 65), who argues that Simchat [[Yom Tov]] does not obligate one to eat meat in particular; rather, it is fulfilled by what is subjectively considered enjoyable by each person (see Pesachim 109a). Birkei Yosef 529:4 agrees. Darkei Teshuva 89:19 quotes Rav Chaim of Sanz as disagreeing with the Sha’agat Aryeh. </ref>
# It is preferable to have meat both at the nighttime and daytime meal of [[Yom Tov]]. Those who have a practice to eat one dairy meal, however, have what to rely on. <ref>The Darkei Teshuva (89:19) mentions a number of minhagim:
* (A) Some people eat only dairy on Shavuot in order to fulfill the minhag. The Darkei Teshuva disapproves of this practice because he accepts the view of the Rambam that there is an obligation to eat meat on [[Yom Tov]]. See note 1 above.
* (B) Some people eat dairy for the nighttime meal and meat for the daytime meal. Such was the minhag of the Steipler (Orchot Rabbeinu v. 2 p. 98). The Darkei Teshuva comments that this is reasonable according to the Sha’agat Aryeh’s (Siman 68) view that Simchat [[Yom Tov]] is only d’rabanan at night; however, others disagree with the Sha’agat Aryeh. Otzrot Yosef (Rav Dovid Yosef 13:7) quotes this as a minhag. Rav Hershel Schachter (Bikvei HaTzon p. 81) suggests that Simchat [[Yom Tov]] follows the schedule of [[Korbanot]] for which the night follows the day, implying that eating meat for Simchat [[Yom Tov]] does not apply the first night. Therefore, he said (oral communication) that if one enjoys dairy, one may have a dairy meal for the night of [[Yom Tov]]. This approach is supported by the Sfat Emet ([[Sukkah]] 48b), who writes that Simchat [[Yom Tov]] can be fulfilled with one meat meal, either during the night or day. Rabbi Mordechai Willig (Pesachim Shiur 110, min 40-50) agrees with this reasoning.
* Tangentially, Rav Ovadia Yosef in Meor Yisrael (Beitzah 36b v. 2 p. 313) writes that Shulchan Aruch 546:3 might also hold that simcha at night is only derabbanan. Pitchei Teshuva YD 341:13 quotes the VShav Hakohen 95 who argues that there is a mitzvah of simcha deoritta even at night. He proves his contention from Rambam (Chagiga 2:13) unlike the Maharik ad loc. Rashbam (Pesachim 108b s.v. yedey yayin yatzah (2)) implies that he agrees with Rambam.
* (C) Some eat a dairy meal and then a meat meal. The Torat Chaim (Chullin 83a) writes that it is better to abrogate the minhag of eating dairy rather than have meat after eating dairy, which is forbidden according to the Zohar. The Darkei Teshuva responds that in order to fulfill this minhag, one may be lenient against the Zohar. Mishna Brurah 494:16 notes that one need not make [[Birkat HaMazon]] as long as he cleanses his mouth with bread and water as well as washes his hands (S”A Y.D. 89:2).
* (D) Some eat a dairy [[Kiddush]], wait an hour, and then have a meat meal. The Darkei Teshuva finds this to be the most preferable minhag. </ref>

==Shavuot night==
===Kiddush===
# One shouldn't say [[Kiddush]] on Shavuot night until [[Tzet HaKochavim]].<ref>Magen Avraham (Intro to 494). Chacham Ovadia Yosef in Sh"t Yechave Daat 6:30, Halichot Olam 2: page 3, Sh"t Chazon Ovadia 1:1 and Sh"t Yabia Omer 5:6:5 says that ideally one should wait until 20 minutes after sunset but if necessary one can be lenient and say [[Kiddush]] earlier, but still should ideally wait until after sunset and try to eat a [[kezayit]] of bread after tzet hakochavim. </ref>Some say one should even wait to say [[Arvit]],<ref> Mishna Brurah 494:1, Taz 494:1</ref> while others argue.<ref> Kaf HaChaim 494:1, Moed Likol Chai 8:23, Sh"t Yechave Daat 6:30 </ref>
# If one forgot to say [[shehecheyanu]] during [[Kiddush]] on Shavuot, one cannot say it after Shavuot even within the seven days after the holiday. <ref> Chazon Ovadia [[Pesach]] page 134 </ref>
===Learning all Night===
# Many have the custom to stay up Shavuot night learning torah in anticipation of accepting the Torah on Shavuot. <ref> Mishna Brurah 494:1 writes based on the Magen Avraham that the practice is to stay up all night to learn. He quotes Arizal who said that one who learns all night on Shavuot will long the next year without being damaged. He also quotes the Magen Avraham who explains that since Bnei Yisrael overslept on the day of Matan Torah we stay up all night in order to rectify that mistake.</ref> Some even stay up the second night of Shavuot in the diaspora. <ref>Kaf Hachaim 494:6</ref>
# If staying up all night, and one plans on drinking multiple times throughout the night, it is best to make a [[Shehakol]] and Borei Nefashot for each drinking. However, if when making the first [[Shehakol]] of the night, one has explicit Kavanah (intention) for that Bracha to cover all other drinkings of the night, that works as well, and one would then not need a new bracha at each drinking. <ref> Halichot Shlomo 12:3 </ref>
# The minhag to stay up all night applies to men and not women. <ref> Sh"t Rav Pealim 1:9 in sod yesharim </ref>
# If yeshiva boys would prefer to learn gemara rather than reading the tikkun for shavuot, there is no need to stop them because they have on who to rely. However, if most of the congregation is reading the tikkun, individuals should not break off to learn gemara. <ref> Yalkut Yosef Moadim page 439, Sh"t Yechave Daat 3:32. </ref>
# If, on account of the exhaustion of learning Torah all night, he cannot daven Shacharit in the morning with proper concentration, it is better not to stay up since davening properly is a clear obligation <ref> [http://www.ravaviner.com/2013/05/laws-of-staying-awake-all-night-on.html Rav Shlomo Aviner] </ref>

==Shavuot morning==
As previously mentioned, many have the custom to stay up Shavuot night [[learning Torah]]. <ref> Magen Avraham (Intro to 494) quotes the Zohar that says that the early Chasidim would learn all of Shavuot night. Birkei Yosef 494:8, Mishna Brurah 494:1, Kaf HaChaim 494:6, Yalkut Yosef Moadim page 438, and Aruch HaShulchan 494:3 also record this minhag.</ref> There are several halachot that those who follow this practice should bear in mind:
# According to Ashkenazim, after daybreak <ref> Regarding [[Netilat Yadayim]] and Birkot HaTorah, it’s clear that if they are to be made, they shouldn’t be said until Alot HaShachar. Nitei Gavriel 18:1 and 20:1 writes so explicitly. Regarding Birchot HaShachar, Kaf HaChaim 46:49 writes that one can say all of them at [[Chatzot]], however, Piskei Teshuvot 46:14 rules that one should wait until Alot HaShachar. Regarding Tallit, S”A 18:3 rules that one may not make the Bracha until [[MeSheYakir]]. </ref>, one should use the bathroom, thus dirtying one’s hands, wash his hands for [[Netilat Yadayim]] with a Bracha, and then say [[Asher Yatzar]]. <Ref> 
* The Rosh ([[Brachot]] 9:23) writes that the reason a person must wash his hands in the morning is that one's hands almost certainly touched an unclean area. The Rashba (responsa 1:191), on the other hand, writes that the reason is that a person is created anew each morning. The Bet Yosef 4:13 writes that according to the Rosh, one who stays up all night doesn't have to wash because one can ensure that his hands stay clean, while according to the Rashba, one is created anew whether he slept or not. Because of this dispute, S”A and Rama 4:13 rule that one should wash without a bracha. Magen Avraham 494, Taz 4:9, Beiur HaGra 4:13, Birkei Yosef 46:12, and Mishna Brurah 494:1 agree. See, the Bach 4, Aruch HaShulchan 4:12, and Maaseh Rav (#2) who argue that one who didn’t sleep can say the Bracha.
* Hagahot Rabbi Akiva Eiger 4:12 writes that if one went to the bathroom, one can make the bracha. Olat Tamid 4:8, Eliyah Rabba 4:8, and Pri Megadim (E”A 494) agree. Artzot HaChaim 4:1 and Chaye Adam 7:6 seem to agree as well. Thus, Mishna Brurah 4:30 rules one should use the bathroom, thus dirtying his hands, wash his hands with a Bracha, and then say [[Asher Yatzar]].
* Some achronim (Nitei Gavriel 18:1, Weekly Halacha Discussion, vol 2, p. 363, Halachically Speaking vol 7, issue 6, p. 9) quote the Mishna Brurah as saying that one should use the bathroom and leave out dirtying one’s hands. Rabbi Mordechai Willig and Rabbi Hershel Schachter (cited by Halachipedia Article #22) explained that although the Mishna Brurah certainly meant to be precise, one can make the Bracha even if one merely touches an unclean area of the body.
* Derech HaChaim 1:17 adds that even by touching an unclean area, one can make the Bracha. Beiur Halacha s.v. Veyitlem agrees. Rav Shlomo Zalman Auerbach (Halichot Shlomo 2:24), however, argues that it is insufficient to touch an unclean area.
* Maamar Mordechai 4:8 disagrees with Rabbi Akiva Eiger because even according to the Rashba there is a doubt as to whether one is considered created anew if he didn’t sleep (see Magen Avraham 4:12). Kaf HaChaim 4:49 and Yalkut Yosef 4:9 agree. </ref> One should hear Elokai Neshama, HaMaavir Sheinah, and Birkot HaTorah from someone who slept. The rest of the Birkot HaShachar may be recited as usual. <ref>
* The Tur and S”A 47:12 write that if one is learning at night one doesn't have to make new Birkot HaTorah as long as one didn't fall asleep. Beiur HaGra 47:12 explains that sleep is a [[hefsek]] and if one didn't sleep, one doesn't need new [[Brachot]]. Chaye Adam 9:9, Mishna Brurah 47:28, and Rabbi Hershel Schachter (cited in Bet Yitzchak vol 30, p. 592) agree but advise hearing them from someone who slept. Magen Avraham (47:12, 494) argues that essentially Birkot HaTorah are like Birkot HaShachar, which are said every day. He adds that it's preferable to hear them from someone who certainly is obligated. Eliyah Rabba 47:9, Birkei Yosef 46:12, and Aruch HaShulchan 47:23 concur. Kaf HaChaim 47:26 and Chazon Ovadyah (p. 312) write that the Sephardic minhag is to make Birkot HaTorah oneself.
* Rama 46:8 writes that one may say all the Birkot HaShachar whether one experienced the event described in the particular Bracha or not. Although the Shulchan Aruch argues, Kaf HaChaim 46:49 writes that the Sephardic minhag is to follow the Rama.
* Eliyah Rabba 46:12 quotes the Ateret Zekenim 46:3 who says that if one didn't sleep, one shouldn't say Elokai Nishama or HaMaavir Sheinah. Thus, Mishna Brurah 46:24 writes that one should hear these [[Brachot]] from someone who slept. However, Pri Megadim (E”A 46:2) wonders why Elokai Nishama and HaMaarvir Sheinah should be different than the other Birkot HaShachar. Aruch HaShulchan 46:13 rules that one may say these [[brachot]] even if he didn't sleep. Also, Birkei Yosef 46:12 and Yalkut Yosef 489:13 Moadim page 441 write that the Sephardic minhag is to say these [[Brachot]] even if one didn’t sleep. </ref> If one normally wears a [[Tallit]] for [[Shacharit]], onee should have intent that the bracha on his [[Tallit]] should cover his [[Tallit]] Katan as well. If, however, one doesn't wear a [[Tallit]], one should hear the bracha from someone else. <Ref> Although S”A 8:16 rules if one slept in one’s [[Tzitzit]] one should make a Bracha upon arising, the Bach 8:15, Taz 8:15, Eliyah Rabba 8:18, and Kaf HaChaim 8:61 argue that one shouldn’t make a Bracha. Magen Avraham 8:21 writes that one should have in mind that his bracha on the [[Tallit]] should exempt his [[Tallit]] Katan. Mishna Brurah 8:42 agrees. Rabbi Hershel Schachter (cited in Bet Yitzchak vol 30, p. 591) rules that if one doesn't have a [[Tallit]], onee should hear the Bracha from someone else and feel his [[Tzitzit]] at the time of the Bracha. </ref> If one slept a Sheinat Kevah the day before staying up all night, he may recite the Birkot HaTorah in the morning for himself. <Ref> Hagahot Rabbi Akiva Eiger 47:12 writes that if one slept during the day prior to staying up all night, according to all opinions one has to recite Birkot HaTorah in the morning. Mishna Brurah 47:28 specifies that the sleep should be a Sheinat Kevah. Chatam Sofer (cited by Netah Sorek YD 63), Hilchot Chag BeChag (p. 131), and Rabbi Mordechai Willig (“Inyanei Chag Hashavuos”, min 48) agree. See Beirur Halacha (vol 7, p. 20) who quotes the Chazon Ish as questioning Rabbi Akiva Eiger. </ref>
# According to Sephardim, after using the bathroom one should say [[Asher Yatzer]] and not the bracha of [[Al Netilat Yadayim]]. <Ref>[[#netilat]] </ref>One may say Elokai Nishama, HaMaavir Sheinah, and Birkot HaTorah for himself. <Ref>[[#birkothashachar]] </ref> The bracha recited over the [[Tallit]] covers the [[Tallit]] Katan as well. <Ref>[[#tzitzit]] </ref>
===Netilat Yadayim===
# One who didn’t sleep at all at night should wash [[Negal Vasser|Netilat Yadayim]] in the morning without a bracha, since there’s a dispute whether there's an obligation to wash [[Negal Vasser|Netilat Yadayim]] in the morning if one did not sleep the night before. According to Ashkenazim, one who didn't sleep but goes to the bathroom in the morning should wash [[Netilat Yadayim]] with a Bracha. <Ref> Mishna Brurah 4:30, 494:1 </ref>
# One should not learn after [[Olot HaShachar]] until he washed his hands in the morning. <Ref> S”A 4:14 says that if one was awake from before [[Olot HaShachar]] and washed his hands earlier, he should wash again at [[Olot HaShachar]] without a Bracha because of Safek. Piskei Teshuvot 494:5 says once there’s an obligation to wash one’s hands one shouldn’t learn Torah. </ref>
# If one slept less than 30 minutes <ref> Kitzur S”A 2:8, Dinei Nieyor Kol HaLaylah (pg 42) in name of Rav Chaim Kanievsky </ref> or slept in a temporary fashion (putting one’s head on the table) <ref>Ishei Yisrael 2:33 note 110, Piskei Teshuvot 494:6</ref>, then it is as if he did not sleep at all. <Ref> Mishna Brurah 4:27, Ishei Yisrael 2:33 </ref>
===Asher Yatzer===
# According to Ashkenazim, if one slept at night, one should make [[Asher Yatzer]] in the morning whether or not one went to the bathroom; however, if one didn’t sleep, he should only recite [[Asher Yatzer]] if he goes to the bathroom. <Ref>Mishna Brurah 4:3 </ref> According to sephardim, one can only recite asher yatzar if he used the bathroom. Even if he does though, he would not recite the beracha of al [[netilat yadayim]] <ref> Yalkut Yosef Moadim 441. </ref>

===Tzitzit===
# If one went to sleep (or stayed up) in [[Tzitzit]], preferably one should make a Bracha on wearing a [[Tallit]] 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 [[Tallit]] 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 Tallitim, should make the Bracha oneself like S”A. </ref>
===Birkot HaTorah===
# For ashkenazim, if one didn’t sleep at all during the night, one shouldn’t recite [[Brachot HaTorah]] but should hear them from someone who is obligated to make them (both must have kavana, and after the Bracha, both learn some pesukim such as Parshat [[Birkat Cohanim]]). <Ref> Mishna Brurah 47:28 </ref> For sephardim, the minhag is to recite these [[berachot]] even if you remained awake all night. <ref> Yabia Omer 5:5, Yechave Daat 3:33. </ref>
# One should not say birkot hatorah until after alot hashachar. <ref> Yalkut Yosef Chelek 1 page 137. </ref>
# If one slept Shinat Kevah the day before staying up all night, one should make the [[Brachot HaTorah]] in the morning after one didn’t sleep. <Ref> Mishna Brurah 47:28 in name of Rabbi Akvia Eiger </ref>

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

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

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/817696/rabbi-hershel-schachter/practical-halacha-guide-for-shavuot/ Practical Halacha Guide for Shavuot] by Rabbi Hershel Schachter
* [http://www.theyeshivaworld.com/news/headlines-breaking-stories/128573/hilchos-uminhagei-shavuos-2.html Hilchos Uminhagei Shavuos] by Yissachar Dov Krakowski
==Sources==
<references/>
[[Category:Holidays]]