Podcasts about melacha

There is a widely-accepted, time-honored custom to light candle in memory of a loved one, or of a Sadik, during the Shiba mourning period, and each year on the Yahrtzeit. Although this practice is not mentioned explicitly anywhere in the Talmud, it might be alluded to in two places. First, the Gemara relates that before Rebbi (Rabbi Yehuda Ha'nasi) passed away, he gave his sons a number of instructions, one of which was that there should be a candle lit by his place. Rashi explains that Rebbi's soul returned to his home every Friday night to be with his wife, ad so he asked that there would be a candle lit by his place in honor of Shabbat. But the Yabetz (Rav Yaakob Emden, Germany, 1697-1776) suggests that this might be a basis for the custom to light a candle in honor of one's deceased parent, as Rebbi's instruction could be understood to mean that he wanted his children to light a candle in his honor. Another possible source is the Gemara's discussion in Masechet Berachot (53) of the Beracha "Boreh Me'oreh Ha'esh" recited over a flame on Mosa'eh Shabbat. The Gemara states that this Beracha may be recited only over a candle that was lit for illumination purposes, as opposed to "Ner Shel Metim" – "the candle of the deceased" – which is lit in honor of the deceased, and not for illumination. This would certainly indicate that there was a practice to light candles in honor of the deceased. However, this might refer only to candles lit around the deceased before burial, as opposed to our practice to light candles during Shiba and on the Yahrtzeit. In the writings of the Rishonim, we find mention of this concept in the Kolbo (by Rav Yehonatan of Lunel, Provence, late 13th-early 14th century), in the section discussing the laws of Yom Kippur. He writes that it is customary to light candles on Ereb Yom Kippur in memory of one's deceased parents. This custom is brought by the Rama (Rav Moshe Isserles, Cracow, 1530-1572) in his glosses to the Shulhan Aruch. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) writes that even the deceased are, in a sense, judged on Yom Kippur, and so we light candles in their memory as a source of merit for them. What's the explanation of this practice? How does lighting a candle benefit the soul of the deceased? One explanation is that lighting a candle in itself brings no benefit to the deceased, but when candles are lit in the synagogue, this fulfills a Misva which brings merit to the deceased's soul. Generations ago, candles were needed for illumination, and so lighting candles in the synagogue was a very important Misva. Indeed, it was customary years ago for people to donate oil for the lights in the synagogue in merit of a deceased parent. More generally, lighting candles enhances the atmosphere of the synagogue, and this, too, constitutes a Misva which brings merit to the deceased. (Interestingly, one contemporary work suggested that it would be appropriate to donate towards the synagogue's electric bill as a merit for the deceased, just as years ago people would donate oil for the lights.) According to this explanation, the value of lighting candles is only when it is done for a Misva, meaning, when the candles are lit in the synagogue. However, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his Torah Li'shmah, writes that the lighting itself brings comfort and joy to the soul of the deceased. He explains that a soul is like a candle, and similar entities are attracted to one another. Therefore, when a candle is lit at a place where the soul is present, the soul experiences some degree of enjoyment. However, the Ben Ish Hai emphasizes that this is relevant only in the place where the soul is present – namely, in the deceased's home during the Shiba period, or at the grave. According to the Ben Ish Hai, then, there is no purpose to light a candle in memory of the deceased in his or her home after the Shiba, or even during the Shiba if the mourning is observed somewhere other than the deceased's home. Regardless, the Poskim accorded great importance to this custom. It is mentioned in the major works on mourning (Gesher Ha'haim, Ma'abar Yabok). In fact, the Mishna Berura (261) writes that during the period of Ben Ha'shemashot after sundown on Friday afternoon, when it is permissible to ask a gentile to perform a Melacha (forbidden activity) on one's behalf when there is a great need, one may ask a gentile to light a Yahrtzeit candle. Meaning, if one forgot the light the candle before Shabbat, he may ask a non-Jew to do so during the period of Ben Ha'shemashot, because this is considered a matter of great need. Likewise, Hacham Bension Abba Shaul (Israel, 1924-1998) writes that if one has Yahrtzeit on Yom Tob and forgot to light the candle before Yom Tob, he may light it on Yom Tob (from a preexisting flame). This is considered a significant enough need to permit lighting a candle on Yom Tob. When lighting the candle, the Ben Ish Hai writes, it is proper to declare that the candle is being lit for the "Menuhat Nefesh" ("rest of the soul") or "Iluy Nefesh" ("elevation of the soul") of the deceased, mentioning the deceased's name. It is also proper to give some charity at the time the candle is lit. Some opinions say it is preferable to use oil for this candle, because the word "Shemen" ("oil") has the letters of "Neshama," whereas others say wax should be used, because the letters of the word "Sha'ava" ("wax") represent the verse, "Hakisu Ve'ranenu Shocheneh Afar" – "Awaken and rejoice, those who lie in the earth," the verse which speaks of the resurrection of the dead in the future. Summary: There is a time-honored custom to light a candle in memory of a deceased loved one during the Shiba mourning period, and on the Yahrtzeit. According to one view, the candles are lit in the synagogue as a merit for the deceased, whereas others explain that a candle lit in a place where the deceased's soul is present brings joy and comfort to the soul. Therefore, according to many opinions, the candles should be lit only in the deceased's home during Shiba, at the grave, or in the synagogue.

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**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** When Yom Tob begins on Mosa'eh Shabbat, one may not light the Yom Tob candles until the end of Shabbat. Therefore, a woman must recite "Baruch Ha'mabdil Ben Kodesh Le'kodesh" before she lights the Yom Tob candles, unless she recited Arbit with the special insert of "Va'todi'enu," which serves as a kind of "Habdala" and formally ends Shabbat. Those who every week follow the view of Rabbenu Tam, and refrain from Melacha until 72 minutes after sundown, should do so also when Yom Tob begins on Mosa'eh Shabbat, and should not light candles until 72 minutes after sunset. When Yom Tob falls on Mosa'eh Shabbat, we combine Kiddush and Habdala, and recite the Berachot in the sequence known by the acrostic "Yaknehaz": "Yayin" ("Boreh Peri Ha'gefen" over wine), "Kiddush" ("Asher Bahar Banu…Mekadesh Yisrael Ve'ha'zmanim"), "Ner" (the Beracha over the candle), "Habdala" (the Beracha of "Ha'mabdil Ben Kodesh Le'kodesh"), and "Zeman" ("She'hehiyanu"). We do not recite the Beracha over spices ("Besamim") when Mosa'eh Shabbat is Yom Tob (Mishna Berura 473:3). The custom in our community is to recite these Berachot while standing. Although we generally sit for Habdala, we nevertheless stand for the recitation of "Yaknehaz," since it is primarily Kiddush, for which we stand. One may recite the Beracha of "Boreh Me'oreh Ha'esh" over the Yom Tob candles, since they were lit for the purpose of illumination. However, if a Yahrtzeit candle was lit in memory of a departed loved one, it should not be used for the Beracha of "Boreh Me'oreh Ha'esh," since it was not lit for illumination, but to honor the memory of the deceased. If the candle was lit with the intention that the light should be used, then one may recite the Beracha of "Boreh Me'oreh Ha'esh" over it. In general, it is preferable to recite the Beracha of "Boreh Me'oreh Ha'esh" over an "Abuka" ("torch"), which means two or more wicks holding a single flame. When Yom Tob falls on Mosa'eh Shabbat, there is a practical problem using a conventional Habdala candle, since one may not extinguish fire on Yom Tob, and thus the candle will have to be left burning until it extinguishes. Therefore, if possible, one should prepare before Shabbat a surface with two wicks with some wax underneath them. These wicks should be lit on Mosa'eh Shabbat from an existing flame, and then the Beracha can be recited over this flame, which will naturally extinguish soon thereafter once all the wax has melted. If one did not prepare these wicks before Shabbat, he should recite the Beracha of "Boreh Me'oreh Ha'esh" over one of the Yom Tob candles. One should not combine two candles together for the Beracha, as it is questionable whether it would then be permissible to separate the candles. On an ordinary Mosa'eh Shabbat, if one forgot to recite "Ata Honantanu" – which is a sort of Habdala – in the Amida in Arbit, he does not have to repeat the Amida, because he will in any event recite Habdala. However, if he then ate before reciting Habdala, Hazal imposed a "penalty" requiring this person to repeat the Amida. When Yom Tob falls on Mosa'eh Shabbat, however, one who forgot to recite "Va'todi'enu" and then ate before Habdala does not have to repeat the Amida. This is the ruling of Hacham Bension Abba Shaul (Israel, 1923-1998), who explains that whereas "Ata Honantanu" was established by the Ansheh Kenesset Ha'gedola (Men of the Great Assembly), and is thus considered part of the prayer, "Va'todi'enu" was established later, during the time of Rav and Shemuel. As such, "Va'todi'enu" is not an integral part of the Amida, and therefore the "penalty" that applies to one who forget to recite "Ata Honantanu" does not apply to one who forgot to recite "Va'todi'enu." Needless to say, however, one must make every effort to remember to recite "Va'todi'enu" and not to eat before reciting the combination of Kiddush and Habdala.

Amirah L'akum: Melacha - machlokes, psik reishah, urn; For Jews - wash dishes, adatah d'nafshey, Jew's home, write orders, convection oven, industrial, eruv; Shabbos or Yom Tov - Early Shabbos, bein hashmashos, open on Shabbos.See seforim by Rabbi Cohen at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.kashrushalacha.com⁠

Discussion about doing work on Purim and aggadita's regarding identities of various cities in Tanach

1 section- allowed/not to benefit from goy's work on Shabbos, depends if intended for Jew/did not and if "makiro"

If one violated the prohibition of Borer B'Mezid (intentionally), the selected food is forbidden to benefit from. The only solution is to mix it back in with the P'solet (waste) and start again by selecting in a permitted fashion. If one violated Borer B'Shogeg (unintentionally), Hacham Ovadia and Hacham David in Halacha Berura bring several factors to rely upon to be lenient. First, there is the opinion of Rabbi Meir who permits benefiting from all prohibited Melachot performed B'Shogeg. Second, it is only forbidden to benefit from Melachot similar to Bishul (cooking) in which there is an intrinsic change to the object. E.g. raw food becomes cooked food. However, Borer, is similar to the Melacha of Hosa'ah (carrying) in which the food is moved about, but nothing is done to the food. In such cases, the Hayeh Adam (Rav Abraham Danzig of Vilna, 1748-1820) rules that there is no problem benefitting from the Melacha. Moreover, there was a permitted way to perform the Borer, and therefore it is not actually considered benefiting from a prohibited Melacha, since he could have done it the permitted way. SUMMARY If one violated Borer unintentionally he may benefit from the food on Shabbat.

Women Doing Melacha After Lighting the MenorahSupport this podcast at — https://redcircle.com/ten-minute-halacha/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Shiur given by Rabbi Bezalel Rudinsky on Dvar Halacha Shabbos-39 Melachos. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Women light candles on both nights of Rosh Hashanah. On the second night, the candles must be lit only after nightfall, once the first day of the holiday has ended, as it is forbidden to make preparations on the first day of Yom Tob for the second day. The common custom is to wait until 40 minutes after sunset on the second night of Rosh Hashanah before lighting candles. There are those who, every Shabbat and Yom Tob, refrain from Melachot De'Orayta – activities proscribed by force of Torah law – until 72 minutes after sundown, in deference to the view of Rabbenu Tam (Rav Yaakob Tam, France, 1100-1171) that the day ends only at that point. Such people should wait until 72 minutes after sundown before lighting the candles on the second night of Yom Tob, because this, too, involves a Melacha forbidden by Torah law. (They may, however, heat food for the Yom Tob meal already 40 minutes after sundown.) Although kindling a flame is permitted on Yom Tob, this is allowed only from a preexisting flame; it is forbidden to create a new flame, such as by striking a match, on Yom Tob. It is therefore customary to light before Rosh Hashanah a flame that will remain kindled throughout Rosh Hashanah, so that one may light fire whenever it is needed. Hacham Bension Abba Shaul (Israel, 1924-1998) ruled that it is forbidden on Yom Tob to create a flame even by placing a match on a hot surface, as kindling is allowed only from a preexisting flame. It is also forbidden to extinguish fire on Yom Tob, and therefore, after lighting the Yom Tob candles on the second night, the woman must put the candle or match with which she lit on a metal surface and allow it to extinguish by itself. The custom of women in our community is not to recite "She'hehiyanu" when lighting candles on Yom Tob, and to instead fulfill the requirement of "She'hehiyanu" by listening to its recitation at Kiddush. Summary: Candles should be lit on the second night of Rosh Hashanah no earlier than 40 minutes after sundown. Those who generally refrain from Melacha after Shabbat until 72 minutes after sundown (in deference to the view of Rabbenu Tam) should ensure not to light until this point on the second night of Yom Tob. The candles must be lit from a preexisting flame, and therefore one must ensure to light a long-lasting flame before Yom Tob. One may not extinguish a flame on Yom Tob, and so after lighting the Yom Tob candles on the second night, the woman must put the candle or match with which she lit on a metal surface and allow it to extinguish by itself.

This week's episode is sponsored by Yael and Moshe Kolb - Today marks the 27th Yahrtzeit of Moshe's mother Libby Kolb, may her neshama have an aliya. And in honor of the chayalim and the safe return of all the hostages.In this episode Rabbi Shalom Rosner discusses the Halachot of Opening Packages and Containers on Shabbat. Follow along using Tzurba Volume 19.Tzurba is a revolutionary Halacha sefer guiding the learner through the Halachic process from the Talmudic source through modern day halachic application. Each volume contains clear and concise color-coded sections with a modern English translation alongside the original Hebrew text.The Tzurba Hilchot Shabbat Program is a 2 year cycle in which one can master all of Hilchot Shabbat by learning weekly with Tzurba's signature seforim and style.Tzurba seforim are all available on Amazon worldwide (for those in Israel you can purchase on our website)Have a question for Rabbi Rosner? Want to sponsor a shiur? Contact us at neil@tzurbaolami.com or WhatsAppFollow us on social media for more content:WhatsAppInstagramTwitterYouTubeLearn more about The Lax Family Tzurba M'Rabanan SeriesChapters00:00 Introduction00:53 Kitchen Melachas01:09 Discussion on Opening Packages on Shabbat03:26 Modern Applications: Soda Cans and More04:33 Debate on Measured Cutting05:46 Practical Examples07:58 Rav Shlomo Zalman vs. Rav Eliyashiv11:00 Opening Cans and Packages: Practical Guidelines17:17 Introduction to the Melacha of Korea (Tearing)19:09 Permissible Tearing on Shabbat19:52 Opening Coffee and Milk Containers24:23 Handling Snack and Food Bags27:19 Dealing with Bottle Caps35:09 Opening Cereal Boxes and Other Packaging36:13 Summary and Conclusion

The Sisit strings are comprised of two parts: The P'til, which is the loose strings and the G'dil, which is the upper part made of knots and coils. From Torah law, it is not mandatory to have the intricate sequence of knots and coils that we customarily wear. It is sufficient to merely tie the strings in a double knot at the edge of the Tallit, wrap three coils and then tie another double knot. However, the Hachamim instituted to make four sets of coils, with each set having a different number of coils. The Shulhan Aruch states that the first set should have seven coils; the next set should have 9, followed by a set of eleven and thirteen. According to this, the sum total of coils is 40. However, Rabbenu HaAri said that the second set should have only eight coils. This is how most of our Sisit are tied. According to this method, the sum total of coils is 39, which is the numerical equivalent of "Hashem Echad"-G-d is One. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) found an allusion to this sequence in a Pasuk in Kohelet. The Mishna Berura (Rav Yisrael Meir Kagan, 1839-1933) discusses a case in which a person does not have enough time to tie his new Sisit strings to a Tallit before Shabbat. It is prohibited to make Sisit on Shabbat, because it is a Melacha of tying and because it is considered completing a vessel. The Mishna Berura rules that he should simply attach the strings, make three coils and then tie a double knot. That would be sufficient at the minimal level. After Shabbat, he would complete the proper sequence of coils and knots. The other Poskim add that he should first tie a double knot at the edge of the Tallit and then wrap the coils. The Kaf HaHaim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) cites the custom of the Sepharadim to create layered ridges when wrapping the coils, forming what looks like a staircase. This has Kabbalistic significance. Some Ashkenazim have the custom to wrap the coils according to the name of Hashem-YHVH, ten coils and then five, followed by six and five. SUMMARY: The string of the Sisit is wrapped in four sets of coils, according to a sequence of 7.8,11,13. The Sepharadim have the custom to wrap the coils in a staircase-like ridge. If one did not have time to tie Sisit to a Tallit before Shabbat, he should tie the minimum double knot and then three coils followed by a double knot.

If a husband or wife accepts Shabbat before the required time, is the other spouse bound by that acceptance? For example, if a woman has in mind when lighting the Shabbat candles that she accepts Shabbat, is the husband now bound by the prohibitions of Shabbat? This question also affects the reverse situation, when a husband attends an early Minyan on Friday evening, where he recites Minha and Arbit and accepts Shabbat. Must his wife accept Shabbat at the same time, or may she continue making Shabbat preparations until the final time for accepting Shabbat? Hacham Ovadia Yosef, in his work Hazon Ovadia (p. 288; listen to audio recording for precise citation), rules that a husband or wife's acceptance of Shabbat does not affect the other spouse. Based on the writings of several earlier authorities, including Rav Sherira Gaon and Rabbenu Peretz, Hacham Ovadia writes that a person may continue performing Melacha (activity forbidden on Shabbat) until he or she personally accepts Shabbat, regardless of whether the other spouse accepted Shabbat. Thus, it is Halachically acceptable for a husband to attend the early Friday evening service and return home to find his wife still cooking and making other Shabbat preparations, as she is not bound by his acceptance of Shabbat. Similarly, even after a woman accepts Shabbat while lighting candles, the husband can still recite the weekday Minha and perform Melacha until he accepts Shabbat. Summary: If a husband or wife accepts Shabbat early on Friday afternoon, the other may still perform Melacha until the final time for accepting Shabbat.

When during the Friday night prayer service do the laws of Shabbat take effect? At one specific point during the service does it become forbidden for a person to perform Melacha (forbidden activity)? This issue is subject to a dispute between Maran (Rav Yosef Karo, author of the Shulhan Aruch) and the Arizal (Rav Yishak Luria of Safed, 1534-1572). The Shulhan Aruch maintained that one formally accepts Shabbat when he recites the Psalm of "Mizmor Shir Le'Yom Ha'Shabbat," whereas the Arizal held that one accepts Shabbat earlier, when he recites "Bo'i Kalla Shabbat Malketa." The Ben Ish Hai (Rav Yosef Haim of Baghdad) accepted the stringent view of the Arizal, and Hacham Ovadia Yosef, in his work Halichot Olam, writes that one should preferably follow this view. Therefore, one should not perform any Melacha after reciting the words "Bo'i Kalla Shabbat Malketa" at the end of Lecha Dodi (even though the sun has not set). It should be noted that responding to Barechu at Arbit on Friday night also constitutes the formal acceptance of Shabbat. Of course, in most cases, one has already accepted Shabbat before Barechu by reciting "Bo'i Kalla Shabbat Malketa," as discussed above. However, if it happens that one responds to Barechu of Arbit before reciting "Bo'i Kalla Shabbat Malketa," he has nevertheless accepted Shabbat. This can happen in places such as the Kotel Ha'ma'arabi (Western Wall) in Jerusalem, where many different Minyanim are taking place at the same time. If a person hears a Minyan praying Arbit on Friday night, and he responds to Barechu, he has accepted the onset of Shabbat, regardless of whether or not he has recited Kabbalat Shabbat. In fact, if a person responds to Barechu on Friday night before he recited Minha, he may no longer recite Minha. Since he has accepted the onset of Shabbat through his response to Barechu, he cannot then recite the weekday Minha prayer. This applies even though he responds to Barechu with the specific intention not to accept Shabbat. Therefore, if a person has yet to recite Minha on Friday afternoon and hears Barechu from a Minyan praying Arbit, he should not respond, because he would then be unable to pray Minha. This Halacha is restricted to Barechu on Friday night. During the week, responding to Barechu does not mean that one has formally ended the day and begun the night. Therefore, if a person has yet to recite Minha and hears a Minyan praying Arbit, he may respond to Barechu and then pray Minha. Conversely, a person who recited Arbit and then hears a Minyan praying Minha may respond to Nakdishach, even though he has already recited Arbit. Reciting Arbit, or answering to Barechu of Arbit, does not constitute the "acceptance" of the nighttime period, and therefore one may still respond to Nakdishach after reciting Arbit, or pray Minha after responding to Barechu of Arbit. Summary: Once a person recites "Bo'i Kalla Shabbat Malketa" at the end of the Lecha Dodi hymn, he is considered to have accepted Shabbat and may no longer perform activity forbidden on Shabbat, even though the sun has not set. A person who answers to Barechu of Arbit on Friday night is considered to have accepted Shabbat even though he has not recited Kabbalat Shabbat. If a person hears a Minyan praying Arbit on Friday night before he has prayed Minha, he should not respond to Barechu, as he would then be considered to have accepted Shabbat and would thus be unable to pray Minha.

Halacha forbids deriving benefit from a Melacha (forbidden activity) performed on Shabbat. Thus, if a person cooked food on Shabbat in violation of Halacha, it may not be eaten. This prohibition was enacted by the Sages. As far as Torah law is concerned, food that was cooked on Shabbat is permissible for consumption; it was the Sages who enacted this provision prohibiting eating food that was prepared in violation of Shabbat. The Rabbinic origin of this prohibition yields important ramifications. Hacham Ovadia Yosef ruled that if food was prepared on Shabbat in violation of Halacha, but there are authorities who permitted food preparation in that fashion, then the food is permissible for consumption. Even though Halacha does not follow that opinion, and forbids performing the act in question, nevertheless, if the act was done, the food may be eaten. Since the prohibition against eating food cooked on Shabbat constitutes a Rabbinic, rather than Biblical, prohibition, it does not apply in situations of Safek (Halachic uncertainty). As such, if there is some question among the Halachic authorities as to whether the food was in fact prepared in violation of Shabbat, the food may be eaten. One example of this rule is the case of food that had been half-cooked before Shabbat, a situation known in Halacha as "Ke'ma'achal Ben Derusai." According to some authorities, if a food had been half-cooked before Shabbat, one who cooks that food on Shabbat has not violated Shabbat. Since the food was already edible, at least for some people, completing the cooking process does not violate the Shabbat prohibition against cooking. However, the Shulhan Aruch does not follow this view, and rules that fully cooking this kind of food constitutes a violation of Shabbat. Therefore, if a food had not been fully cooked before Shabbat, one may not put it on the stove or on the Blech on Shabbat to complete the cooking process. Nevertheless, if a person did place half-cooked food on the Blech to finish cooking, the food is nevertheless permissible. Since there are authorities who permitted cooking food in this fashion, the food may be eaten despite the fact that it was cooked in violation of the accepted Halacha. Thus, for example, if a person is a guest at somebody's home on Shabbat, and the host mentions that the food being served had only been half-cooked before Shabbat, and it was placed on the Blech in the morning to finish cooking, he may eat the food. Even though the host acted incorrectly by placing the food on the Blech, it is nevertheless permissible. Another example is soup that was reheated on Shabbat. The Shulhan Aruch rules that one may not reheat liquid food on Shabbat, even though it had been fully cooked before Shabbat. Therefore, one may not take Kibbehamda (soup with meatballs), for example, out of the refrigerator on Shabbat morning and put it on the Blech so it can be served during lunch. Nevertheless, if somebody did place a pot of soup on the Blech on Shabbat morning, it may be eaten. The Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204) held that reheating liquid food is permissible on Shabbat, because, in his view, cooking any food that has been cooked before Shabbat does not violate the prohibition of "cooking" on Shabbat. Halacha does not follow this opinion, and forbids reheating liquid food on Shabbat. Nevertheless, if one did reheat liquid food, the food may be eaten, in light of the different opinions on the subject. Hacham Ovadia (listen to audio recording for precise citation) also applies this rule to a case of raw food that one cooked during the period of Ben Ha'shemashot (twilight) on Friday afternoon. The term Ben Ha'shemashot refers to the 13.5-minute period immediately after sundown, and it is uncertain whether this period should be considered daytime or nighttime. It is therefore clearly forbidden to cook during this period, as one thereby may be violating a Torah prohibition. However, food that was cooked during the period of Ben Ha'shemashot may nevertheless be eaten. This food has the status of Safek; there is a possibility that it was cooked on Shabbat, but there is also a possibility that it was cooked before Shabbat. Therefore, this food may be eaten, since it is uncertain whether or not it had been cooked on Shabbat. It must be emphasized, however, that it is certainly forbidden to cook during Ben Ha'shemashot; this discussion refers only to a case of someone mistakenly cooked during this period, in violation of Halacha. Summary: Generally speaking, food that was cooked on Shabbat in violation of Halacha may not be eaten. There are, however, several exceptions: 1) If food was half-cooked before Shabbat, one may not put it on the fire or Blech to finish cooking on Shabbat, but if he did, the food is permissible. 2) One may not reheat soup or other liquid foods on Shabbat, but if one did reheat liquid food that had been cooked before Shabbat, it may be eaten. 3) One may not cook during Ben Ha'shemashot (the 13.5-minute period after sundown) on Friday afternoon, but food cooked during this period may be eaten.

Shiur given by Rabbi Yisroel Gottlieb on Halacha Shabbos. Shiur given in Yeshivas Ohr Reuven, Monsey NY.

Starting the melacha (that is assur on Shabbat) before Shabbat, debate regarding machines that produce noise (before Shabbat)

In this episode Rabbi Shalom Rosner discusses the Halachot of Tochein. Follow along using Tzurba Volume 19.Tzurba is a revolutionary Halacha sefer guiding the learner through the Halachic process from the Talmudic source through modern day halachic application. Each volume contains clear and concise color-coded sections with a modern English translation alongside the original Hebrew text.The Tzurba Hilchot Shabbat Program is a 2 year cycle in which one can master all of Hilchot Shabbat by learning weekly with Tzurba's signature seforim and style.Tzurba seforim are all available on Amazon worldwide (for those in Israel you can purchase on our website)Have a question for Rabbi Rosner? Want to sponsor a shiur? Contact us at neil@tzurbaolami.com or WhatsAppFollow us on social media for more content:WhatsAppInstagramTwitterYouTubeLearn more about The Lax Family Tzurba M'Rabanan SeriesChapters00:00 Introduction 00:35 Overview of the Melacha of Tochein (Grinding)01:18 Defining and Understanding Tochain02:24 Halachic Perspectives on Cutting and Grinding05:33 Debates Among Rishonim 08:31 Practical Applications and Limitations of Tochein18:58 Immediate Consumption and Tochein24:29 Cutting and Preparing Food on Shabbos25:41 Guidelines for Cutting Vegetables28:08 Tochein and Non-Growing Items33:06 Mashing and Pureeing on Shabbos37:37 Shinuy: Altering the Method42:16 Ein Tochen Achar Tochen: No Grinding After Grinding45:45 Conclusion

In this episode Rabbi Shalom Rosner discusses the Halachot of Tochein. Follow along using Tzurba Volume 19.Tzurba is a revolutionary Halacha sefer guiding the learner through the Halachic process from the Talmudic source through modern day halachic application. Each volume contains clear and concise color-coded sections with a modern English translation alongside the original Hebrew text.The Tzurba Hilchot Shabbat Program is a 2 year cycle in which one can master all of Hilchot Shabbat by learning weekly with Tzurba's signature seforim and style.Tzurba seforim are all available on Amazon worldwide (for those in Israel you can purchase on our website)Have a question for Rabbi Rosner? Want to sponsor a shiur? Contact us at neil@tzurbaolami.com or WhatsAppFollow us on social media for more content:WhatsAppInstagramTwitterYouTubeLearn more about The Lax Family Tzurba M'Rabanan SeriesChapters00:00 Introduction 00:35 Overview of the Melacha of Tochein (Grinding)01:18 Defining and Understanding Tochain02:24 Halachic Perspectives on Cutting and Grinding05:33 Debates Among Rishonim 08:31 Practical Applications and Limitations of Tochein18:58 Immediate Consumption and Tochein24:29 Cutting and Preparing Food on Shabbos25:41 Guidelines for Cutting Vegetables28:08 Tochein and Non-Growing Items33:06 Mashing and Pureeing on Shabbos37:37 Shinuy: Altering the Method42:16 Ein Tochen Achar Tochen: No Grinding After Grinding45:45 Conclusion

In this episode Rabbi Shalom Rosner discusses the Halachot of Tochein. Follow along using Tzurba Volume 19.Tzurba is a revolutionary Halacha sefer guiding the learner through the Halachic process from the Talmudic source through modern day halachic application. Each volume contains clear and concise color-coded sections with a modern English translation alongside the original Hebrew text.The Tzurba Hilchot Shabbat Program is a 2 year cycle in which one can master all of Hilchot Shabbat by learning weekly with Tzurba's signature seforim and style.Tzurba seforim are all available on Amazon worldwide (for those in Israel you can purchase on our website)Have a question for Rabbi Rosner? Want to sponsor a shiur? Contact us at neil@tzurbaolami.com or WhatsAppFollow us on social media for more content:WhatsAppInstagramTwitterYouTubeLearn more about The Lax Family Tzurba M'Rabanan SeriesChapters00:00 Introduction 00:35 Overview of the Melacha of Tochein (Grinding)01:18 Defining and Understanding Tochain02:24 Halachic Perspectives on Cutting and Grinding05:33 Debates Among Rishonim 08:31 Practical Applications and Limitations of Tochein18:58 Immediate Consumption and Tochein24:29 Cutting and Preparing Food on Shabbos25:41 Guidelines for Cutting Vegetables28:08 Tochein and Non-Growing Items33:06 Mashing and Pureeing on Shabbos37:37 Shinuy: Altering the Method42:16 Ein Tochen Achar Tochen: No Grinding After Grinding45:45 Conclusion

Halacha allows women to light the Shabbat candles without accepting the onset of Shabbat. For example, if a woman must drive somewhere before Shabbat and will not return home before Shabbat begins, she may light the Shabbat candles before she leaves and stipulate that she does not yet accept the onset of Shabbat. She then accepts Shabbat later, a few minutes before sundown. However, the Shulhan Aruch writes (263:4; listen to audio for precise citation) that when a woman lights the Shabbat candles early, rather than shortly before sundown, she must accept the onset of Shabbat. Halacha allows a woman to light Shabbat candles as early as Pelag Ha'minha – which occurs on the average 75 minutes before sundown, depending on the season – but she must accept Shabbat at that point, because otherwise it is not evident that she lights specifically for the honor of Shabbat. This Halacha gives rise to the question of how early before sundown a woman may light Shabbat candles without accepting Shabbat. Said differently, at which point on Friday afternoon does it become clear that the candles are lit specifically for the honor of Shabbat, such that a woman may light without accepting Shabbat? Hacham Yishak Yosef (She'erit Yosef, vol. 3, p. 383; listen to audio for precise citation) rules that a woman may light candles without accepting Shabbat as early as a half-hour before sundown; according to other authorities, she may do so as early as forty minutes before sundown. Thus, for example, if sundown on a summer day occurs at 8:30 PM, a woman who lights candles before 7:50 PM on Friday must accept the onset of Shabbat. If she wishes to perform Melacha (activity forbidden on Shabbat) after lighting candles, then she must light candles no earlier than 7:50 PM. Summary: A woman may light Shabbat candles on Friday afternoon as early as Pelag Ha'minha – approximately 75 minutes before sundown, depending on the season. She must accept Shabbat at the time of lighting unless she lights within thirty minutes – or, according to others, forty minutes – before sundown, in which case she may stipulate at the time of lighting that she does not yet accept the onset of Shabbat.

The Shulhan Aruch (Orah Haim 263) rules (based on the Rashba) that if a person accepted Shabbat early, before sunset – as one is supposed to do – he is allowed to ask another Jew, who has not accepted Shabbat, to perform Melacha on his behalf. As long as the sun has not yet set, one who has accepted Shabbat may have somebody else perform Melacha for him, even though he himself obviously may not perform Melacha, as he has accepted Shabbat. Since the other person has not yet accepted Shabbat, and the person who had accepted Shabbat would be allowed to perform Melacha were it not for his decision to accept Shabbat early, he may ask somebody else to perform Melacha which he needs to be done. One example of this Halacha is a case where a woman needs to go to the Mikveh on Friday night. She may light the Shabbat candles and accept Shabbat, and then her husband can drive her to the Mikveh. As long as she does not open doors or perform any other action that activates lights or electronic devices, she may have her husband drive her to the Mikveh. Conversely, if the husband accepted Shabbat and the wife has not yet accepted Shabbat, she may drive him to the synagogue. Likewise, if the husband accepted Shabbat and prayed in the synagogue before sundown, as many men do in the summertime, and he comes home before his wife lit candles and accepted Shabbat, he may ask his wife to turn on a light, turn on the air conditioner, or perform other activities involving Melacha. This is the ruling of the Shulhan Aruch, as discussed by Rabbi Moshe Halevi (Israel, 1961-2001) in his Menuhat Ahaba (vol. 1, p. 111; listen to audio recording for precise citation). Summary: One who accepts Shabbat before sundown may ask another Jew who had not yet accepted Shabbat to perform Melacha on his behalf, such as to turn on a light or air conditioner, as long as the sun has not yet set.

Many congregations have the practice during the summer months of accepting Shabbat early, before sundown on Friday afternoon. The men go the synagogue, recite Minha, Kabbalat Shabbat and Arbit, and return home well before sundown. The question arises in this situation as to whether or not the wife is bound by the husband's acceptance of Shabbat. If, for example, the husband estimates that he will recite Kabbalat Shabbat and thus accept the onset of Shabbat at 7:15pm, must he instruct his wife to complete all Shabbat preparations and light the Shabbat candles by 7:15? A famous Halachic principle known as "Ishto Ke'gufo" establishes that a husband and wife are considered a single unit. Seemingly, then, once a husband accepts Shabbat, the wife must likewise accept Shabbat at that point, and may therefore not perform any Melacha (activity forbidden on Shabbat) past the time when her husband accepts Shabbat. In truth, however, this is not the case. Hacham Ovadia Yosef explicitly rules that a husband and wife accept Shabbat separately, and are not bound by the other's acceptance. Strictly speaking, then, it is possible for the husband to return home from the synagogue on Friday night during the summer months and find his wife still turning on and off lights, dealing with the oven, lighting candles, and so on. Since the wife is not bound by the husband's acceptance of Shabbat, she may continue performing Melacha until the time for Shabbat candle lighting eighteen minutes before sunset. Needless to say, once the wife lights the Shabbat candles, she accepts the onset of Shabbat and may no longer perform Melacha. The also applies in the reverse case. Meaning, if a wife accepts Shabbat early, before the other members of her family, her acceptance is not binding upon them, and they may still perform Melacha. It should be noted that the restrictions of "Amira Le'akum" – asking a gentile to perform Melacha on Shabbat on one's behalf – do not apply to asking Jews. For example, if somebody accepted Shabbat early, before sunset, and then realizes that he mistakenly left his bedroom light on, he may ask another Jew who has not yet accepted Shabbat to turn off the light. There is no prohibition against asking a fellow Jew to perform Melacha on one's behalf if he has yet to accept Shabbat and the sun has not yet set. This applies after Shabbat, as well. For example, many people extend their Se'uda Shelishit meal until well after nightfall, by which time many other people have already recited Habdala and ended Shabbat. It would be permissible in such a situation to ask somebody who has ended Shabbat to perform Melacha on his behalf, such as to bring him something from his car. Even though the one making the request has not yet ended Shabbat, he may ask a fellow Jew to perform Melacha for him if that other Jew has already ended Shabbat. Summary: Even though a man accepted Shabbat early, before sundown, his wife is not required to accept Shabbat at that point, and she may continue performing Melacha until the usual candle lighting time. A person who accepted Shabbat early may ask a fellow Jew who has not yet accepted Shabbat to perform Melacha for him. Similarly, a person who did not yet end Shabbat on Saturday night may ask a person who did end Shabbat to perform a Melacha for him.

Haircuts and diminishing Torah study on Friday, Melachot that are allowed/not to begin on Friday that will finish on Shabbat

The obligation of Kiddush on Shabbat applies equally to men and women. On Friday night, both men and women are required by Torah law to recite or hear Kiddush. The Misva of Kiddush is exceptional in this regard, as women are generally exempt from "Misvot Aseh She'ha'zman Gerama" – affirmative Biblical commands that apply only at certain times. Kiddush, of course, applies only on Shabbat, and we might have therefore assumed that women are exempt from this obligation. The reason why women are included in the Misva of Kiddush stems from the Talmud's comment that the two basic commands of Shabbat – "Zachor" ("Remember") and "Shamor" ("Guard") – were proclaimed together. "Zachor" refers to declaring the sanctity of Shabbat (Kiddush), while "Shamor" commands us to observe the Shabbat prohibitions. Since "Zachor" and "Shamor" were stated together, the Talmud comments, anybody included in the command of "Shamor" is likewise included in the command of "Zachor." Therefore, since women are bound by the command of "Shamor," the prohibitions of Melacha (forbidden activity) on Shabbat, they are similarly included in the obligation of Kiddush, which is derived from "Zachor." Since men and women are equally bound by the obligation of Kiddush, a woman may, strictly speaking, recite Kiddush on behalf of a man. Of course, it is not customary for women to recite Kiddush on behalf of men, but if a man, for whatever reason, cannot recite Kiddush, such as in a case of illness, Heaven forbid, a woman may recite Kiddush for him. This applies even if the woman had already recited or heard Kiddush, and has thus fulfilled her obligation; she may still recite Kiddush on behalf of others, including men. The basis for this Halacha is the famous concept of "Arbut." The principle of "Kol Yisrael Arebim Ze La'ze," or "All Israel are responsible for one another," establishes that even after a Jew has fulfilled a Misva, he has not completely satisfied his obligation so long as there are Jews who have not fulfilled that Misva. Therefore, for example, a person who already heard the Shofar on Rosh Hashanah can nevertheless blow the Shofar for somebody else who has not heard the Shofar. Even if a person has blown the Shofar a hundred times on Rosh Hashanah, he may still blow the Shofar again for somebody else, who fulfills his obligation through that blowing. The same is true of Megilat Esther; a person can read the Megila dozens on times on Purim on behalf of others. Even though he has already fulfilled the Misva, his fulfillment is incomplete until all other Jews have also fulfilled the Misva. He is therefore qualified to read the Megila for others, no matter how many times he has already read it. This applies to Kiddush, as well: a person can recite Kiddush on behalf of another person even though he has already fulfilled his obligation, because of the concept of Arbut. Hacham Ovadia Yosef rules that Arbut includes both men and women, and therefore a woman may recite Kiddush for a man even though she has already fulfilled her obligation. Thus, for example, if a husband is sick and incapable of reciting Kiddush, and his wife recited Kiddush herself while he slept, she may recite Kiddush again for him when he awakens. By the same token, a person who recited Arbit on Friday night may recite Kiddush on behalf of somebody who had not recited Arbit. In the Arbit recitation, we recite the Beracha of "Mekadesh Ha'Shabbat," which fulfills the Torah obligation of Kiddush. The additional requirement to recite Kiddush over a cup of wine applies only on the level of Rabbinic enactment. Therefore, a person who recited Arbit has a lower level of obligation to recite Kiddush than somebody who has not recited Arbit. Nevertheless, one who recited Arbit can recite Kiddush on behalf of somebody who had not recited Arbit. Just as a person who recited Kiddush and fulfilled his obligation can still recite Kiddush on behalf of somebody else, similarly, and all the more so, a person who prayed Arbit and now bears only the Rabbinic obligation of Kiddush may recite Kiddush on behalf of somebody who bears a Torah obligation. As mentioned, it is not customary for women to recite Kiddush on behalf of men. Nevertheless, this Halacha underscores the fact that women are no less obligated in Kiddush than men. Some women mistakenly approach Kiddush as a "man's Misva" and do not make a point of listening attentively while the husband recites Kiddush. Both men and women are equally bound by this Misva, and both must ensure to fulfill this obligation properly. Summary: The Misva of Kiddush on Shabbat applies equally to men and women. Strictly speaking, a woman may recite Kiddush for a man, though this is not customarily done. It is generally the husband who recites Kiddush, but the wife must ensure to listen attentively to each word.