Tuesday, February 22, 2011

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Q & A: WHY YOU CAN NOT TURN ON AN ELECTRIC APPARATUS SHABBAT?

APPLICATION. Why can not turn on an electrical device to Shabbat?

RESPONSE. Regarding the use of electrical appliances and lighting, there are several issues to consider.

electricity. We mention only that (i) if the electricity is generated at the conclusion of Shabbat through prohibited activities (" ma'asè Shabbat ) its use is not allowed to Shabbat and (ii) that the discourse in Israel complicated by the fact that electricity is generated through the work of non-observant Jews (Chazon Ish 38, 4). In practice there are a number of reasons why, although some abstained, allowing many poskim use of electricity.

Using electrical appliances. First, it should be clear that it is permissible to use electrical appliances that have been turned on before Shabbat or are activated by a timer connected before Shabbat and manually edited during Shabbat (Rambam, Shabbat Hilchot 3, 1). Examples are the light and air conditioning. Obviously this applies only to permitted uses. For example, although an electric cooker was turned on before Shabbat or during Shabbat with a timer is not allowed cucinarvici.

Turn on (and off) electrical appliances. electrical devices normally are activated by pressing a button that brings together two pieces of metal which closes the circuit and allow the passage of electrical current that powers the unit. According to the Chazon Ish

(50, 9) when approaching the two pieces of metal and pass the current junction of two elements and you offend in this way melakhah of bone ("build"). The ignition of an electrical appliance is thus a transgression Deora. Note that if you turn off the device opens the circuit and takes place in this way melakhah of Board ("destroy"). Rav Moshe Feinstein

Agree zzl ( Moshe Igrot 4, 84), Rav Yosef Shalom Eliashiv shlit'a (quoted in Orchot Shabat chapter 26, footnote 1) and Ha-Rav Shmuel Levy shlit'a Wosner (Shevet Halevy 8, 47 and 9, 163 ). Even Rav Shlomo Zalman Auerbach zzl which was initially agreed to review different in practice ( Minchat Shlomo 1, 11).

Moreover, it remains the Chazon Ish, pressing the button switches the electrical current, giving "life" (" Molid ") unit. It is a transgression derabbanan (see Shu't Bet Yitzchak - Yore Dea 2, 31) that adds to the previous year.

Lamps and stoves. In addition to the above, when you turn on a light bulb or an electric stove is red hot the metal creates light and heat. Such activity is prohibited because it constitutes a breach of Deora melakhah of av'arà ("light" a fire). (See Rambam and Maghid Mishna, Shabbat Hilchot 12, 1 and Rav Chaim Ozer Grodzinski introduction of a zzl Meor 'Esh of Rabbi Shlomo Zalman Auerbach zzl).

Saturday, February 19, 2011

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Q & A: Can I use the umbrellas SHABBAT?

APPLICATION. Can I use an umbrella to Shabbat? And the umbrella? And cover the stroller?

RESPONSE. If Shabbat and Yom Tov is erected a permanent protective structure ("Ohel") is Melaci breaks the bone of ("build"). The rabbinical prohibition extends also to cases in which the structure is temporary. The structure is considered temporary even if you removed the same day. If you remove the cover breaks the Melaci of Board ("destroy"). (Shmirat Ilchata Shabbat Ke-24, 1-2; Shulchan Aruch 315, 1-2 and Mishna Bruria locally) .

Umbrella. For this reason to Shabbat and Yom Tov is not allowed to open (or closed) nor the umbrella the sunroof. Apart from the fact that there is an eruv or not, you can not use an umbrella nor the sun even when they had already been opened before Shabbat or Yom Tov. (Shmirat Ilchata Shabbat Ke-24, 15)

But there are some circumstances in which it is possible to erect a temporary protective structure. As for umbrellas and strollers is important to know that there are facilities if the cover is attached to another object and / or extending existing coverage. (Shmirat Ilchata Shabbat Ke-24, 6)

umbrellas and tents on their own. If the umbrella was already fixed on the ground first Shabbat and Yom Tov is allowed to open and close. This also applies to the awning (or rain) attached to the wall that opens onto the balcony (like those outside the windows above the shops). The reason is that the cover is attached to another object. (Shmirat Ilchata Shabbat Ke-24, 13 and 15)

hood of the stroller. is allowed to open (and close) the hood (or umbrella) of the stroller if it had already been applied to the stroller before Shabbat or Yom Tov. Again the reason is that the cover is attached to another object (the buggy). If the canopy is instead applied to the stroller to Shabbat or Yom Tov, can not be open even if the application has taken place in the manner permitted (for example, with the clips). (Shmirat Ilchata Shabbat Ke-24, 13)

Towel anti-rain. not allowed to cover the stroller with the transparent sheet of plastic anti-rain as it builds in this way a temporary protective structure (Shmirat Ilchata Shabbat Ke-24, 9). But there are two solutions.

When the cloth was put on the stroller before Shabbat or Yom Tov and covers an area of \u200b\u200bat least one tefach (9.6 cm in the opinion of most restrictive) is allowed to extend coverage to the entire stroller provided that the initial area remains covered. The same goes for a mosquito curtain on a stroller or a crib. These cases are allowed because you're just extending the existing coverage. (Shmirat Ilchata Shabbat Ke-24, 12 and 14)

Alternatively, if before Shabbat or Yom Tov has not been applied even in part the fabric anti-rain to the stroller, but there is the normal canopy is allowed to open it for at least one tefach and then cover the stroller using the transparent sheet of plastic anti-rain, as long as the application takes place from the canopy. In this case we use both the facilities mentioned above: the canopy can be opened because it is connected to the stroller and the transparent sheet of plastic anti-scratch rain can be applied because it is only an extension to an existing coverage. (Shmirat Ilchata Shabbat Ke-24, 13)

Note that it is permissible to use the stroller outside only where there is an eruv . (Shmirat Shabbat Ke-Ilchata 18-50)

Sunday, February 13, 2011

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Q & A: CAN I SEND A LETTER Friday? Kawana

APPLICATION. Can I send a letter on Friday?

RESPONSE. is allowed to send a letter or a package Friday even just before the start of the Sabbath by using the ordinary postal system even if you normally Letters and parcels are delivered in 24 hours and so will almost certainly delivered during Shabbat. This applies only outside of Israel.

The reason is that:

i) employees of the postal system are not Jewish (so the speech does not apply to Israel);

ii) the postal system is paid for the dispatch of the letter and parcel, and not "hours", and thus the delivery takes place at Shabbat solely for the convenience of the postal system and its clerical workers (non-Jews), and

iii) when using the postal system does not directly instruct a non-jew to make the shipment but only puts in motion the postal system. If you use

instead a system of express mail (like DHL), do not select the option to "surrender tomorrow," because in this case we can no longer say that the delivery takes place on Shabbat for the benefit of the postal system and its employees.

If the letter or parcel is really urgent and it is a mitzvah, you can [afford to] send them too close to Shabbat Shabbat Express delivery at least since the conditions (i) and (iii) are met. I know that for Sephardic Maran Bet Yosef (Shulchan Aruch 247, 1) there seems to be this facility.

Source: Shmirat Ilchatà Shabbat Ke-31, 20 (see also Bruria Mishna, Shulchan Aruch 247).

Tuesday, February 8, 2011

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THE IMPORTANCE OF DROPS IN MITZWÒT

Kawana The word is generally translated as "intention," "intent" or "concentration". There are words with the same root that allow you to best light on its meaning. For example, the word kiwùn means "direction"; mekhavèn means "true." From here we can perhaps infer that the Kawana align heart and mind to the fulfillment of mitzwà , so as to direct it to the Creator. We can say that, in a figurative manner, Alignment our will to that of the Creator.

The ships (prophet) Yesha'yà rebukes the people of Israel, warning them with the words of the Lord ( Yesha'yà , 29:13):

" Because these people approached me, with the mouth and lips makes me honor, but his heart has turned away from Me, their fear in me is only the mechanical performance of acts . "

Nedarim In the Talmud (62a) is explained that the warning applies to all of Yesha'yà mitzwòt and not just the words of tefillòt or Berakhot .

The Shulchan 'Arukh (Orach Chayim , 60: 4) taking this concept gives the halakhic that mitzwòt require Kawana (Kawana mitzwòt zerikhòt ) and commentators elaborate the meaning and applications.

For the drafting of agreements with Israel Segulat, whose journal was published, the article goes on the blog but is available privately, on request to mi_keamcha_israel@msn.com

Contents:

- The Kawana required when performing a mitzwà

- is required for Kawana mitzwòt of rabbinical origin?

- What is needed in Kawana Berakhot

- The importance of context for

Kawan - Kawan The particularly in Berakhot

- The meaning of the words of Berakhot

- The Kawana some particular mitzwòt

- The Kawana in the Shema '

- The Kawana in ' Amidah

Saturday, February 5, 2011

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Musso: 10

Why in the Shema after saying "thou shalt love the Lord your God with S-[] all your soul," the passuk also says "and with all your resources" (Deuteronomy 6, 5)? In the Treaty of

Berachot (61b) explains that "resources" is money. And we need to repeat the passuk (Which we find twice daily) to love the S-Lord "with all the resources" because there are individuals for whom their money is more important than yourself ...

Wednesday, February 2, 2011

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Q & A: I HAVE TO DRINK THE WINE OF Kiddush?

APPLICATION. I have to drink the wine of kiddush, even if I do not like? In cases where it is required, you just taste it? Alternatively, I can drink grape juice?

RESPONSE. The obligation to recite the kiddush and the evening of the day (which is a Shabbat to Yom-Tov) applies to men, women and children. ( Shmirat Ilchata Shabbat Ke-47, 6-7)

For those states. We must do everything possible to use a good quality wine (in general it is better to be red) ( Shmirat Ilchata Shabbat Ke-47, 17). The kiddush is recited over a full glass contains at least one revii't (see link ) of wine (Shmirat Ilchata Shabbat Ke-47, 9). If those who do not like to recite the kiddush wine, grape juice can be used (Shmirat Ilchata Shabbat Ke-53-2) . In order for the kiddush is valid, those who recite it must drink a lot of wine (or grape juice) called "ki-lugmav melodrama", equivalent to a cheek full (half-mouth). This level is individual and depends on the size of the mouth individual. (Shemirat Ilchata Shabbat Ke-48, 9)

If those who wish to recite the kiddush does not like nor wine nor the grape juice (or the doctor can not drink it) is preferable to recite the kiddush in someone else. If you can drink just a little 'wine or grape juice, but it is preferable that you recite someone else, you can recite it, and give a drink to drink ki-lugmav melodrama to a diner. If you are not drinking (even collectively) the amount of ki-melodrama lugmav the kiddush is invalid and said it was a Beracha in vain. (Shemirat Ilchata Shabbat Ke-48, 14)

Friday evening. If there is anybody who likes wine or grape juice, the kiddush is recited with the bread as described here . (Shemirat Ilchata Shabbat Ke-53, 4 et seq.)

Shabbat lunch. Unlike Friday night, even if the wine (or grape juice) is available or like (and even more so if the doctor does not like or can not), you can recite the kiddush on brandy, whiskey or like other liquor, as long as it is customary to drink beverage important ("chamar medina") in the country where it is recited. For those who can not drink alcohol or grape juice, you can recite the kiddush with milk, with coffee or tea with sugar. Only in the absence of all these options you can use the bread. (Shemirat Ilchata Shabbat Ke-53, 9 et seq.)

For those who listen. The mitzvah of kiddush also applies to guests. Necessary that those who recite the kiddush is going to recite it for the listener and the listener wishes to do the mitzvah listening (Shmirat Ilchata Shabbat Ke-47, 32). After the person reciting the kiddush has been drinking, it is good that all those present for which he recited the kiddush, appetizer wine (or grape juice) from the kiddush cup. Just a sip. If you prefer, there are strong bases Halacha to allow you to pour the wine (or grape juice) in the glasses of the guests (Shabbat Shemirat 48, 11). See here to the correct procedure.

It should be noted that, even if it is good practice, it is not necessary that the guests drink the wine (or grape juice). Provided they have heard the kiddush and who says he drank a lot of "melodrama lugmav-ki", they have made the mitzvah. (Shemirat Ilchata Shabbat Ke-48, 14)

wine only during a meal. Who does not want to drink wine on an empty stomach, but I want to drink during the meal, if you did not drink at all when must repeat the kiddush wine Beracha before drinking it, even though he has said hamotzì. Also, if you do not drink at the time of kiddush, has no effect have in mind to fill with Beracha of kiddush wine that will drink during the meal.

For further information on the kiddush halachot see link.

Tuesday, February 1, 2011

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Q & A: CAN I squeeze the lemon A SHABBAT?

Question. I can squeeze a lemon on Shabbat? Does it matter if the squeeze on the fish or you?

Response. If you squeeze a lemon into an empty glass or a glass that already contains another liquid breaks the Melaci Secher of / dash (squeeze / thrash) because the juice is extracted from its natural container making it drinkable.

Season the food. However, it is possible to squeeze the lemon on a solid food because lemon juice is considered part of the fruit and squeezing it directly on a solid food, which becomes part of the lemon juice never takes the name of Halacha juice, but maintains always to solid food.

This provided that you squeeze the lemon by hand (and not with a special tool) and not directly on the food on the plate containing the food (even if you wish to use later as a condiment) and (i) most of the lemon juice be absorbed or (ii) if not to be absorbed, provided most of the squeezed lemon juice is used as a condiment. Examples are fish, respectively (where the lemon is used) and salad (which is not absorbed). See link to other fruits. The Sephardic

know that this is also the view of the Ben Ish Chai, while Rav O. Yosef shlit'a these conditions (i and ii) are not necessary.

Lemon tea. From the above shows that to prepare a tea with lemon and squeeze the lemon allowed to hand in a spoonful of sugar, a condition that most of the liquid is absorbed. Now you can pay spoon containing sugar and lemon in your tea. To avoid the break of the Melaci bishul (cook) that you need is a Keli shelishì or having a temperature below 45 degrees (see link for Melaci of bishul / cook). Since there are

poskim believe that the examination of the final destination of squeezing (tea) and not only the intermediate (sugar), it is preferable to cut a slice of lemon and dip it in you (Keli shelishì or at temperatures below 45 degrees) as immersing it does not make any pressing. Be care not to squeeze the lemon slice with a spoon on the edges of the glass. For

Sephardic Jews, Rav O. Yosef shlit'a suggests instead to squeeze the lemon directly into the hot tea. Since, according to the Bet Yosef squeeze the lemon in your tea is not prohibited by the Torah, the chumrà derabbanan not to squeeze the lemon in your tea could lead to pour water directly on hot lemon breach of the Melaci bishul (cook).

Lemonade. To prepare for a lemonade (even for Sephardim) will squeeze the lemon on a spoon which contains sugar and then plunges into a glass of cold water.

See link for the study of the Melaci Sechi and for other practical applications.