D'var Halacha

We are beginning Klal 23, which discusses menapeitz. Menapeitz does not have many practical contemporary applications, but we will discuss the concept.   The sefer Maaseh Oreg was an exceptional sefer published in the 1980’s by Dayan Gukovitzky. He spent time researching the process of producing a garment as it was made at the times […]

  We have finished Klal 22 and are discussing a few additional points. Today, we will continue to discuss muktzah issues.    Once an item receives a muktzah status, it cannot be moved. An item which still has potential use, such as a towel which is only partially wet, a towel which is only damp,

  We have finished Klal 22, and have a few points to clarify.   As a reminder, when discussing the melacha of sechita, there are two relevant issues. One is melabein, that the squeezing process takes out the dirt and cleans in the process. The second is dosh. For example, when squeezing a baby wipe,

  We have finished Klal 22, and have a few points to clarify. We learned that there is no melacha of melabein involved in soaking leather, and the concern only begins if one rubs the leather. However, one must be mindful of the stitching of the item, which is not leather, as melabein would apply

  We have finished siman 12, which discussed using the mikvah on Shabbos. At the end of the siman, the Chayei Adam refers the learner to the halachos of rechitzah. There, the Chayei Adam explains that Chazal instituted an issur of bathing on Shabbos. This issur was not borne out of concern for sechita, but

We are beginning siman 22. The Chayei Adam writes that it is muttar to go to the mikvah on Shabbos. There are few concerns to discuss. The first is the concept of tikkun, which is an issur derabanan against fixing an item. The process of going to the mikvah is a taharah process, similar to

  We are continuing in siman 11. We left off discussing synthetic materials and whether the melacha of melabein will apply to them. The halacha is that if the garment is woven of synthetic material, one must be concerned for melabein. Thus, for example, one cannot pour water on a stain on a tablecloth made

  We are at the end of siman 11, where the Chayei Adam says that sechita for hair is not assur mideoraysa, but is assur miderabanan. In siman 309:9, the Biur Halacha raises a question. The Gemara in Zevachim discusses washing out the blood of a korban which got absorbed into bigdei kehuna. The blood

We are at the end of siman 11, where the Chayei Adam writes that sechita and melabein do not apply to leather nor to hair. Thus, the same way it is muttar to soak leather, it is muttar to soak hair, and the same way we are not concerned about the issur of sechita by

  We are continuing in siman 9. We mentioned the opinion of the Shulchan Aruch, that the Gemara is referring to a dark, new garment which became wet through a liquid, and the Gemara is teaching that merely shaking off the liquid is assur due to libun. However, Rashi says that the Gemara is referring

  We are continuing in siman 8, where we learned that the Chayei Adam permits one to directly remove a food or tzoah stain from a garment. The Mishnah Berurah does not like this heter, and paskens against it. We need to understand the sevara of the Chayei Adam, but in order to do so,

We are skipping to siman 8, where the Chayei Adam discusses removing dirt from a garment with something other than water. The Chayei Adam writes that if the dirt is still wet, it is muttar to remove it with one’s fingers or with a knife, and it is not considered tochain. If it were to

  We are beginning siman 5. The Chayei Adam writes that the concern that a person will squeeze a wet garment is so strong that Chazal even prohibit moving the garment. Similarly, one is not allowed to walk through water while wearing garments because one may squeeze the water out afterwards. Furthermore, it is even