Rephael Cattan

We are beginning the text of siman 7. The Chayei Adam writes that an achbar (which can translate to rat or mouse) is considered b’mino nitzad, because there is a type of achbar which was used for its skin. The Chayei Adam continues, and writes that even though it is not used for its skin

We are continuing in an introduction to siman 7. We learned that there are 5 conditions to create a chiyuv deoraysa for the melacha of tzad. One is that it needs to be a melacha she’tzricha legufa, where the person’s intention is to use the animal rather than to distance the animal. For example, the

    We are continuing in siman 6, discussing the concept of safeik psik reisha. We learned that when the safeik is already in existence, the Shulchan Aruch considers it a davar she’eino miskavein, while the Rema considers it a safeik psik reisha. We mentioned that this question comes up in regards to opening an

      We are continuing in siman 6, discussing the case of closing a box where there might be flies in the box that get trapped inside when it is closed. We learned that the Chayei Adam is looking at this case from the vantage point of psik reisha. Rav Akiva Eiger asks that

  We are continuing in siman 6, discussing the case of closing a box where there might be flies in the box that get trapped inside when it is closed. The Chayei Adam is looking at this case from the vantage point of psik reisha. The question is that if there are flies in the

  We are continuing in siman 6, discussing the concept of davar she’eino miskavein. To review, Rav Shimon permits a situation in which a person is engaged in and has intention for one, muttar action, and another, assur, action occurs simultaneously. When it comes to issurei Torah, Hashem is not concerned with the results inasmuch

We are continuing in siman 5. Yesterday, we learned the Noda Biyehuda regarding hunting for sport and need to make a correction. The Noda Biyehuda holds that a person does not transgress tzaar baalei chaim when they hunt for sport, because it is technically a human purpose. Nevertheless, he discourages it because it is maaseh

  We are continuing in siman 5. The siman began with discussing using a dog to capture another animal, and the cases in which one would be chayav mideoraysa and chayav miderabanan.    The Chayei Adam continues, and writes that there is an additional concern of muktzah in these cases. In the way the Chayei

  We are continuing in siman 5, where the Chayei Adam is discussing the use of an animal (eg, a dog) as part of the process of tzad. It is interesting to point out that the Chayei Adam presents this case differently than its source in the Rambam. The Chayei Adam presents the case as