Getting Dressed on Shabbat: Difference between revisions
From Halachipedia
m (Text replace - "Shabbat" to "Shabbat") |
No edit summary |
||
| (14 intermediate revisions by the same user not shown) | |||
| Line 1: | Line 1: | ||
==Combing | {{Lacking}} | ||
==Combing Hair== | |||
{{Combing Hair on Shabbat}} | |||
==Deodorant== | ==Deodorant== | ||
# It's permissible to spray deodorant on one's body (including hair) but not on one's clothing on [[Shabbat]]. If one first sprayed deodorant on one's body it's permissible to put on a new shirt even though the deodorant will absorbed with the shirt as long as one doesn't have any particular interest about the smell in one's shirt. <ref> Yalkut Yosef ([[Shabbat]] vol 4 pg 79 and 406, Kitzur | # It's permissible to spray deodorant on one's body (including hair) but not on one's clothing on [[Shabbat]].<ref> Sh"t Yechave Daat 1:31, Yalkut Yosef ([[Shabbat]] vol 4 pg 79 and 406, Kitzur Shulchan Aruch 327:7), 39 Melachos (Rabbi Ribiat, vol 2, pg 479), Rav Moshe Feinstein (cited in sefer Hilchos Shabbos by R' Shimon Eider-Melocho of Dosh-notes 219) and the Chacham Zvi 92 also write that one may only spray it on one's skin and not one's clothes based on the gemara in Beitza 23a which says that this is a problem of "[[molid]] reicha," creating a new fragrance in clothing. <br /> | ||
# One may not use stick deodorant on [[Shabbat]]. <ref>39 Melachos (Rabbi Ribiat, vol 2, pg 479 | * Ben Ish Chai in Sh"t Rav Pealim OC 2:51 is strict even to use deodorant directly on your body in accordance with the Taz and Magen Avraham in Siman 511 but see Sh"t Yechave Daat 1:31 who deals with this by saying that the Rambam, Rif and Rosh would even be lenient to put it onto clothes and therefore we can certainly be lenient for putting it in the body</ref> If one first sprayed deodorant on one's body it's permissible to put on a new shirt even though the deodorant will absorbed with the shirt as long as one doesn't have any particular interest about the smell in one's shirt.<ref> Yalkut Yosef ([[Shabbat]] vol 4 pg 79 and 406, Kitzur Shulchan Aruch 327:7). </ref> One may also apply a pleasant fragrance to one's hair.<ref> Yechave Daat 1:31 </ref> | ||
# One may not use stick deodorant on [[Shabbat]].<ref>39 Melachos (Rabbi Ribiat), vol 2, pg 479 </ref> | |||
==Mirror== | ==Mirror== | ||
# One may look in a mirror on [[Shabbat]] if the edges of the mirror aren’t sharp enough to cut hair. <Ref>S”A 302:13, Mishna Brurah 302:63. See also Mishna Brurah 302:64 who references the halachas of Beged Isha, while Yalkut Yosef ([[Shabbat]] vol 2, pg 90) writes that our minhag is to be lenient on that issue. </ref> | # One may look in a mirror on [[Shabbat]] if the edges of the mirror aren’t sharp enough to cut one's hair. <Ref>S”A 302:13, Mishna Brurah 302:63. See also Mishna Brurah 302:64 who references the halachas of Beged Isha, while Yalkut Yosef ([[Shabbat]] vol 2, pg 90) writes that our minhag is to be lenient on that issue. </ref> | ||
==Tying shoes== | ==Tying shoes== | ||
# If a shoelace came out of the shoe on [[Shabbat]] one may thread it back through the laces. If the shoelace was never threaded into the laces one should not do so on [[Shabbat]] unless the lace is a strange different color to the extent that it's certain that it will be removed from the shoe later or if one does so in an abnormal way like lacing it through the top laces and it's certain that one will fix it later. This is all assuming that it's easy to lace the string through the holes. <ref>Shemirat [[Shabbat]] | # If a shoelace came out of the shoe on [[Shabbat]] one may thread it back through the laces. If the shoelace was never threaded into the laces one should not do so on [[Shabbat]] unless the lace is a strange different color to the extent that it's certain that it will be removed from the shoe later or if one does so in an abnormal way like lacing it through the top laces and it's certain that one will fix it later. This is all assuming that it's easy to lace the string through the holes.<ref>Shemirat Shabbat KeHilchata 15:64 </ref> | ||
== | # For the halachot of [[tying]] the shoelaces see [[Koshair]]. | ||
==Hand Warmers on Shabbat== | |||
# It is problematic to use a hand warmer on Shabbat.<ref>Yeshurun v. 21 by Rabbi Menasheh Shimon describes the issues with using a hand | |||
warmer on Shabbat. 1) Bishul. It isn't bishul since it doesn't reach a temperature of Yad Soledet Bo. [Note, that in practice the average temperature of hand warmers is 135 degrees ([https://www.amazon.com/HotHands-Hand-Warmers-Activated-Individual/dp/B01IW3UDXK#:~:text=Average%20Temperature%3A%20135%20degrees%20Fahrenheit%20(57%20degrees%20Celsius).&text=Max%20Temperature%3A%20158%20degrees%20Fahrenheit%20(70%20degrees%20Celsius).&text=Ingredients%3A%20Iron%20Powder%2C%20Water%2C,Activated%20Charcoal%2C%20and%20Wood%20Fiber. Amazon]) and could very well be yad soledet bo.] 2) Makeh Bpatish. By squeezing it the hand warmer is completed. Perhaps that doesn't apply since one only exposes it to oxygen which causes it to heat up and Makeh Bpatish can't be violated indirectly. 3) Molid. Changing the form of an item is molid. However, it is a dispute in many cases such as making ice, crushing ice, making seltzer, and using whipped cream. Rabbi Shimon concludes that it is permitted only in cases of great need. Rav Zalman Nechemya Goldberg said that it is preferable to use the hand warmers in an abnormal way. [https://www.yutorah.org/sidebar/lecture.cfm/868525/rabbi-aryeh-lebowitz/ten-minute-halacha-hand-warmers-on-shabbos/ Rabbi Aryeh Lebowitz] quoted Rabbi Rice who quoted Rav Schachter that ruled it was forbidden because of Molid. He also cited Rabbi Mordechai Eliyahu who said it was molid. Rabbi Lebowitz wasn't concerned about bishul since it is chemical heat and not produced by a fire.</ref> | |||
==Sources== | |||
<references/> | <references/> | ||
[[Category:Shabbat]] | |||
{{Shabbat Table}} | |||
Latest revision as of 16:52, 13 July 2023
 | This article is lacking content. |
Combing Hair
- It is forbidden to brush or comb one's hair on Shabbat.[1] If a comb has soft bristles that won’t pull out hair, it is permitted to use it to gently comb a specific spot to fix the hair there but not to comb the whole head. Also, one who plans on using this leniency should have a designated comb for Shabbat so that it isn’t considered a weekday activity, uvda dchol.[2]
- It is permitted to gently scratch one’s head in a small area if it isn’t certain that they will pull out any hairs.[3]
- Women should be especially careful since they have long hair and running their hands through their hair or scratching their head vigorously will almost definitely make hair fall out.[4]
- However, it is perfectly fine to part one’s hair.[5]
- One may not braid one's hair on Shabbat.[6]
Deodorant
- It's permissible to spray deodorant on one's body (including hair) but not on one's clothing on Shabbat.[7] If one first sprayed deodorant on one's body it's permissible to put on a new shirt even though the deodorant will absorbed with the shirt as long as one doesn't have any particular interest about the smell in one's shirt.[8] One may also apply a pleasant fragrance to one's hair.[9]
- One may not use stick deodorant on Shabbat.[10]
Mirror
- One may look in a mirror on Shabbat if the edges of the mirror aren’t sharp enough to cut one's hair. [11]
Tying shoes
- If a shoelace came out of the shoe on Shabbat one may thread it back through the laces. If the shoelace was never threaded into the laces one should not do so on Shabbat unless the lace is a strange different color to the extent that it's certain that it will be removed from the shoe later or if one does so in an abnormal way like lacing it through the top laces and it's certain that one will fix it later. This is all assuming that it's easy to lace the string through the holes.[12]
- For the halachot of tying the shoelaces see Koshair.
Hand Warmers on Shabbat
- It is problematic to use a hand warmer on Shabbat.[13]
Sources
- ↑ Shulchan Aruch Orach Chaim 303:27 forbids combing one’s hair on Shabbat since it’s inevitable that one will remove hair.
- ↑ Mishna Brurah 303:87
- ↑ Rama 303:27, Shemirat Shabbat Kehilchata 14:42
- ↑ Avnei Yashfeh 5:71:1
- ↑ Rama 303:26
- ↑ Shulchan Aruch Orach Chaim 303:26
- ↑ Sh"t Yechave Daat 1:31, Yalkut Yosef (Shabbat vol 4 pg 79 and 406, Kitzur Shulchan Aruch 327:7), 39 Melachos (Rabbi Ribiat, vol 2, pg 479), Rav Moshe Feinstein (cited in sefer Hilchos Shabbos by R' Shimon Eider-Melocho of Dosh-notes 219) and the Chacham Zvi 92 also write that one may only spray it on one's skin and not one's clothes based on the gemara in Beitza 23a which says that this is a problem of "molid reicha," creating a new fragrance in clothing.
- Ben Ish Chai in Sh"t Rav Pealim OC 2:51 is strict even to use deodorant directly on your body in accordance with the Taz and Magen Avraham in Siman 511 but see Sh"t Yechave Daat 1:31 who deals with this by saying that the Rambam, Rif and Rosh would even be lenient to put it onto clothes and therefore we can certainly be lenient for putting it in the body
- ↑ Yalkut Yosef (Shabbat vol 4 pg 79 and 406, Kitzur Shulchan Aruch 327:7).
- ↑ Yechave Daat 1:31
- ↑ 39 Melachos (Rabbi Ribiat), vol 2, pg 479
- ↑ S”A 302:13, Mishna Brurah 302:63. See also Mishna Brurah 302:64 who references the halachas of Beged Isha, while Yalkut Yosef (Shabbat vol 2, pg 90) writes that our minhag is to be lenient on that issue.
- ↑ Shemirat Shabbat KeHilchata 15:64
- ↑ Yeshurun v. 21 by Rabbi Menasheh Shimon describes the issues with using a hand warmer on Shabbat. 1) Bishul. It isn't bishul since it doesn't reach a temperature of Yad Soledet Bo. [Note, that in practice the average temperature of hand warmers is 135 degrees (Amazon) and could very well be yad soledet bo.] 2) Makeh Bpatish. By squeezing it the hand warmer is completed. Perhaps that doesn't apply since one only exposes it to oxygen which causes it to heat up and Makeh Bpatish can't be violated indirectly. 3) Molid. Changing the form of an item is molid. However, it is a dispute in many cases such as making ice, crushing ice, making seltzer, and using whipped cream. Rabbi Shimon concludes that it is permitted only in cases of great need. Rav Zalman Nechemya Goldberg said that it is preferable to use the hand warmers in an abnormal way. Rabbi Aryeh Lebowitz quoted Rabbi Rice who quoted Rav Schachter that ruled it was forbidden because of Molid. He also cited Rabbi Mordechai Eliyahu who said it was molid. Rabbi Lebowitz wasn't concerned about bishul since it is chemical heat and not produced by a fire.
