Bal Tosif: Difference between revisions
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## For example, sprinkling a korban's blood more times than necessary can be a violation of Bal Tosif.<ref>Zevachim 80a, Eruvin 100a, [[Rosh Hashana]] 28b</ref> | ## For example, sprinkling a korban's blood more times than necessary can be a violation of Bal Tosif.<ref>Zevachim 80a, Eruvin 100a, [[Rosh Hashana]] 28b</ref> | ||
===Repeating a Mitzvah=== | ===Repeating a Mitzvah=== | ||
# Some say that there's no prohibition of Baal Tosif to repeat a mitzvah several times.<ref>Tosfot Rosh Hashana 16b | # Some say that there's no prohibition of Baal Tosif to repeat a mitzvah several times.<ref>Tosfot Rosh Hashana 16b s.v. vtokin writes this idea that there's no baal tosif when repeating a mitzvah in reference to blowing extra shofar blowings on Rosh Hashana or picking up the Lulav several times in a day. Tosfot Rosh Hashana 28b and Tosfot Harosh Rosh Hashana 28b agree.</ref> Some disagree.<ref>Rashba Rosh Hashana 16a s.v. lama, Turei Even Rosh Hashana 16b. Rashba argues that repeating a mitzvah is baal tosif, however, that is only if he's doing so based on his own decision. However, when he is repeating a mitzvah to follow a rabbinic injunction then there is no baal tosif.</ref> | ||
## Some say that saying Shema at night before its time with intent to fulfill the mitzvah is Baal Tosif while others argue that there can't be Baal Tosif to say Shema since it is learning Torah.<ref>Igrot Moshe 2:60 s.v. umah writes the Mishna Brurah implies that there's Baal Tosif if one says Shema too early with intent to fulfill the mitzvah therefore one should have intent not to fulfill the mitzvah. Rav Moshe argues that Shema is essentially a piece of Torah and there's prohibition to relearn Torah multiple times. See Chavot Daat Bet Hasafek Safek Safeka n. 20 who writes that saying Shema twice even within the obligated time is prohibited.</ref> | ## Some say that saying Shema at night before its time with intent to fulfill the mitzvah is Baal Tosif while others argue that there can't be Baal Tosif to say Shema since it is learning Torah.<ref>Igrot Moshe 2:60 s.v. umah writes the Mishna Brurah implies that there's Baal Tosif if one says Shema too early with intent to fulfill the mitzvah therefore one should have intent not to fulfill the mitzvah. Rav Moshe argues that Shema is essentially a piece of Torah and there's prohibition to relearn Torah multiple times. See Chavot Daat Bet Hasafek Safek Safeka n. 20 who writes that saying Shema twice even within the obligated time is prohibited.</ref> | ||
## The Sephardic minhag to say Sefirat Haomer in the morning besides the night is an example of this.<ref> Yalkut Yosef 489:25. See however, Teshuvot Vehanhagot 2:247 who says it is Baal Tosif.</ref> | ## The Sephardic minhag to say Sefirat Haomer in the morning besides the night is an example of this.<ref> Yalkut Yosef 489:25. See however, Teshuvot Vehanhagot 2:247 who says it is Baal Tosif.</ref> | ||
===There Is a Doubt to Do Something=== | ===There Is a Doubt to Do Something=== | ||
# Some say that there is no bal tosif when one is doing an action to avoid a safek.<ref>Tosfot Yeshanim Yoma 58b and Shitah Mikubeset Zevachim 80a learn from Rabbi Yehoshua who says that there is no bal tosif for blood in a mixture since there is a doubt if one needs to sprinkle it. Their language is very general and seems to permit bal tosif for any case of a doubt. Meiri Rosh Hashana 28b echoes this idea.</ref> Others disagree.<ref>Turei Even Rosh Hashana 28b argues with Tosfot considering that if there was no bal tosif anytime there was a doubt why would there have been a question of bal tosif to sleep in the sukkah on the 8th of sukkot outside Israel. Taharat Hakodesh Zevachim 80a distinguishes that in a case of a doubt because of a mixture it is acceptable to do an action because of a doubt. That is because each action one is doing can be justified. [Note that the Gemara Zevachim 81a accepts that the Mishna could even be speaking about a case of individual cups of blood that are mixed and not just if the blood mixed together in one cup.] However, if there is no mixture such as a case of sleeping in the sukkah on the eighth of sukkot that is forbidden because of bal tosif even though there is a doubt.</ref> | # Some say that there is no bal tosif when one is doing an action to avoid a safek.<ref>Tosfot Yeshanim Yoma 58b and Shitah Mikubeset Zevachim 80a learn from Rabbi Yehoshua who says that there is no bal tosif for blood in a mixture since there is a doubt if one needs to sprinkle it. Their language is very general and seems to permit bal tosif for any case of a doubt. Meiri Rosh Hashana 28b echoes this idea.</ref> Others disagree.<ref>Turei Even Rosh Hashana 28b argues with Tosfot considering that if there was no bal tosif anytime there was a doubt why would there have been a question of bal tosif to sleep in the sukkah on the 8th of sukkot outside Israel. Taharat Hakodesh Zevachim 80a distinguishes that in a case of a doubt because of a mixture it is acceptable to do an action because of a doubt. That is because each action one is doing can be justified. [Note that the Gemara Zevachim 81a accepts that the Mishna could even be speaking about a case of individual cups of blood that are mixed and not just if the blood mixed together in one cup.] However, if there is no mixture such as a case of sleeping in the sukkah on the eighth of sukkot that is forbidden because of bal tosif even though there is a doubt.</ref> | ||
