Podcasts about non jew

In this shiur we discuss: 1) Turning one's head during Kedusha, 2) Bowing at Gadlu when the Torah is removed from the Aron, 3) Saying "Yaaleh V'Yavo" out loud during Shemoneh Esrei, 4) Hitting the chest at Selach Lanu, 5) Non-Jew pushing someone in a wheelchair without an Eiruv, 6) Sharpening knives with a non-Jewish service, 7) Saying hamapil when you will need a drink, 8) When to cover your head with a talis during davening, 9) Double frier for meat and parve, 10) Origins of the names of the Jewish months

2 Minute Halacha- Asking a non-Jew to open a fridge on Shabbos by Rabbi Avi Zakutinsky

Miketz 5785

The more antisemitic you are, the more you are sure the Jews are lording their superiority over you, the more you hate them, and the more antisemitic you become.

The Mourner's Kaddish - Saying It For a Non-Jew by Rabbi Avi Harari

We continue our discussion of a Jew benefiting from the actions of non-Jew in regards extra candles, heat or air conditioning on Shabbat.

We discuss when a Jew is permitted to derive benefit from a light lit by a non-Jew on Shabbat.

We investigate whether a non-Jew is allowed to turn on a light for a Jew on Shabbat

If the Sechach over one's Sukka fell off on Shabbat or Yom Tob during Sukkot, or some other part of the Sukka was ruined, thus disqualifying the Sukka, is it permissible to ask a non-Jew to repair the Sukka? At first glance, this question depends on the nature of the prohibition of building a Sukka on Shabbat or Yom Tob – meaning, whether for a Jew building a Sukka on Shabbat or Yom Tob constitutes a Torah prohibition, or a Rabbinic violation. As a general rule, one may not ask a non-Jew to perform on Shabbat activities which are forbidden for a Jew on the level of Torah law. However, when it comes to activities forbidden for a Jew on Shabbat Mi'de'rabbanan (by the Rabbis), one may ask a non-Jew to perform such activities under certain circumstances, such as for the sake of a Misva. Therefore, if building a Sukka on Shabbat or Yom Tob is forbidden for a Jew by Torah law, it would seem that one would not be allowed to ask a non-Jew to do this on Shabbat or Yom Tob. But if this is forbidden for a Jew only Mi'de'rabbanan, then it should be permissible in order to facilitate the Misva of Sukka. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) addresses the question as to whether building a Sukka on Shabbat constitutes a Torah violation (in 626:20), and leaves this issue unresolved. Surprisingly, however, in a different context (637:1), he writes that one may ask a non-Jew to rebuild a Sukka that had fallen down. Later writers noted the seeming contradiction between these two passages in the Mishna Berura, as in one context the Mishna Berura questions the status of building a Sukka on Shabbat or Yom Tob, considering the possibility that this is forbidden by force of Torah law, whereas elsewhere he seems to assume that it is forbidden Mi'de'rabbanan. Various answers have been suggested to reconcile these two passages. Some suggest that the Mishna Berura distinguished between Shabbat and Yom Tob in this regard, considering the construction of a Sukka a possible Torah violation on Shabbat, but a Rabbinic violation on Yom Tob. Others propose that the Mishna Berura distinguished between a case where one's Sukka fell down, where there is greater room for leniency, and a case where one neglected to construct a Sukka before Sukkot, in which case we might be stricter and not allow him to ask a non-Jew to build a Sukka for him on Shabbat or Yom Tob. In any event, the Peri Megadim (Rav Yosef Teomim, 1727-1792) offered a different basis for leniency, claiming that building a Sukka would indeed violate a Torah prohibition on Shabbat or Yom Tob, but it would nevertheless be permissible to ask a non-Jew to do so. In such a situation where this is necessary, the Peri Megadim writes, one may rely on the position of the Ba'al Ha'ittur (Rav Yishak Ben Abba Mari, c. 1122-c. 1193) who permits asking a non-Jew to perform on Shabbat even activities forbidden on the level of Torah law, in situations of great need. Fulfilling the Misva of Sukka qualifies as a "great need," the Peri Megadim writes, and therefore, one may rely on this view to permit asking a non-Jew to rebuild a Sukka on Shabbat or Yom Tob when this is necessary. This was also the ruling of Rav Haim Palachi (Turkey, 1788-1868). Hacham Bension Abba Shaul (Israel, 1924-1998), in Ner Sion, brings several Poskim (including the Bikureh Yaakob and the Baruch Ta'am) who maintain that since the Sukka is a temporary structure ("Dirat Arai"), constructing a Sukka on Shabbat or Yom Tob is forbidden only Mi'de'rabbanan. According to this view, we may apply the rule of "Shebut De'shebut Be'makom Misva" – that when this is necessary for a Misva, one may ask a non-Jew to perform on Shabbat an activity forbidden for Jews on the level of Rabbinic enactment. Therefore, in light of all this, Hacham Bension rules that if one's Sechach fell off the Sukka, or some other damage was done to the Sukka, one may ask a non-Jew to repair the Sukka on Shabbat or Yom Tob. Hacham Bension adds that the non-Jew may be asked to repair the entire Sukka, so that the people will be comfortable, and not just the minimum area required for the Sukka to be suitable for the Misva. Summary: If on Shabbat or Yom Tob during Sukkot, one's Sechach fell off the Sukka, or some other damage was done to the Sukka, one may ask a non-Jew to repair the Sukka.

A sukka does not need to be built "lishma," i.e., with the intention of building a structure within which one will fulfill the mitzvah of sukka. However, it must be built with the intention of providing shade. Therefore, the gemara (Sukka 8b) teaches that "sukkot ganbach," an acronym for sukkot constructed by those who not obligated in the mitzvah of sukkah, i.e., non-Jews, women, animals and cutheans, are valid. Some poskim, such as the Hida, write that preferably, a Jew should participate in the construction of the sukka, especially placing the sechach on the sukka. However, the Halacha clearly states that even if the entire sukka is built by a non-Jew, the sukka is valid.

Giving a Mezuzah to a Non-JewSupport this podcast at — https://redcircle.com/ten-minute-halacha/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

'Can on eat food that a non-Jew warmed up if the food wasn't cold'

'When is the non-Jew working for you or for himself?'

We examine when it is permissible to give work to a non-Jew to carry out when it might be done by him on Shabbat.

'Can the non-Jew remove items from the Jew's house on Shabbos?'

'Scenarios when the non-Jew can and can't deliver for you'

We examine the permissibility of a non-Jew delivering mail on his own volition.

'Sending a non-Jew to deliver mail for you'

We focus on the view of the Rema who allows leniencies in the conditional loan of an animal to a non-Jew over Shabbat. This is qualified by the Mishnah Berurah.

We examine how an animal can be transferred to a non-Jew as a conditional loan or rental such that it may be worked on Shabbat without transgressing the prohibition of working that animal on Shabbat as it "belongs" to the non-Jew.

'Can a non-Jew sell your merchandise for you on Shabbos?'

'Can you benefit from the light that the non- Jew turned on'

'When a Jew and non-Jew are partners, how to behave on Shabbos'

'Arranging for the non-Jew to collect the taxes on Shabbos'

'Can you ask a non-Jew to make custom made shoes for you on Shabbos?'

'Gezel - Robbery - Severity of Stealing from a non-Jew'

There is a prohibition of not working animals on Shabbat. Whether this extends to one's utensils is subject to a disagreement amongst the Rishonim. We explore the Halacha in this situation.

The Halacha is clear in the way a partnership between a Jew and Non-Jew should be established in order for a business to keep running on Shabbat. We explore ways of fixing the partnership where this was not put in place from the outset.

We examine where it is permitted to make use of buildings and other work carried out by a non-Jew for a Jew where the Jew stipulated that it should not be done on Shabbat

We discuss a non-Jew working for a Jew on retainer.

The Shulhan Aruch (Orah Haim 440) addresses the question of whether one may allow a non-Jew to enter his home on Pesah with Hames. Does the Torah prohibition against owning Hames require one to prevent a non-Jew from bringing his own Hames into the Jew's home during Pesah? The Shulhan Aruch notes the Halachic principle "Shelecha I Ata Ro'eh Abal Atah Ro'eh Shel Aherim" – the prohibition against having Hames in one's possession during Pesah applies only to a Jew's own Hames. There is no prohibition at all against seeing a non-Jew eating Hames on Pesah, or having a non-Jew bring his Hames into one's home on Pesah. Therefore, if one needs some kind of repair done in his home during Pesah that is necessary for the Yom Tob, and he calls a non-Jewish worker – such as a plumber or electrician – he does not have to prevent the worker from bringing Hames into the home. Of course, if the worker left crumbs, they should be swept and discarded, but there is no need to prevent the worker from bringing Hames into the home. For that matter, the Jew may allow the non-Jewish worker to eat his Hames food in his home. Even if the worker brings a pizza or a sandwich, he is allowed to eat his food at the table in the Jew's home. The table should then be thoroughly cleaned after the non-Jew finishes eating so that it may be used later by the Jew. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) adds, however, that the Jew should not eat at the table with the non-Jew in such a case, due to the possibility of a crumb of Hames going into the Jew's food. Even if the Jew eats on a separate plate, and even if there is some divider between them, it is impossible to ensure that no crumbs from the non-Jew's Hames food will fly into the Jew's food. (The Mishna Berura adds that even if one appoints somebody to stand there and make sure he does not mistakenly partake of the non-Jew's Hames, this does not prevent crumbs from getting into his food.) Therefore, although the gentile is allowed to eat his Hames meal in the Jew's home, the Jew should not sit and eat with him. Practically speaking, of course, we ensure not to allow any Hames into the home during Pesah. Nevertheless, if it happens that a non-Jewish worker is in the home and wants to eat his Hames, he should be allowed to do so, as discussed. Summary: If a non-Jew comes into a Jew's home during Pesah – such as in the case of a non-Jewish repairman – the non-Jew should be allowed to bring his food into the home and even eat it in the home, even if it includes Hames. The Jew should not eat together with the non-Jew in such a case, and the table must be thoroughly cleaned after the non-Jew finishes eating.