D'var Halacha

Sponsorships for the upcoming Klalim, which discuss the 39 melachos of Shabbos, are available. Please contact Rabbi Reingold for more information at rabbireingold@gmail.com or 301.996.5910 We are continuing in siman 11, discussing the concept of maaseh Shabbos. We learned that if the benefit from the maaseh Shabbos is indirect, the issur of maaseh Shabbos does […]

  Sponsorships for the upcoming Klalim, which discuss the 39 melachos of Shabbos, are available. Please contact Rabbi Reingold for more information at rabbireingold@gmail.com or 301.996.5910   We are continuing in siman 11, discussing the concept of maaseh Shabbos. We left off learning that the Chayei Adam holds the issur of maaseh Shabbos only applies

  Sponsorships for the upcoming Klalim, which discuss the 39 melachos of Shabbos, are available. Please contact Rabbi Reingold for more information at rabbireingold@gmail.com or 301.996.5910 We are continuing in siman 11, which discusses the concept of maaseh Shabbos. We learned that when a non-Jew performs unauthorized amira l’akum, the melacha is assur on motzei

  Sponsorships for the upcoming Klalim, which discuss the 39 melachos of Shabbos, are available. Please contact Rabbi Reingold for more information at rabbireingold@gmail.com or 301.996.5910   We are beginning siman 11, which discusses the concept of maaseh Shabbos. We mentioned this concept earlier and learned that there is an opinion in the Gemara that

We are continuing in siman 10, where we learned the difference between patur and muttar. In siman 340, the Biur Halacha points out that the halacha is that chatzi shiur is patur. Based on our understanding of the word patur, chatzi shiur should only be assur miderabanan, which is in accordance with the opinion of

  We are beginning siman 10. The Chayei Adam writes that, as we move further in hilchos Shabbos, we must realize that any time the halacha is that one is patur, it means one is patur mideoraysa. However, it does not mean it is muttar, but rather it is an indication that it is assur

We are continuing in siman 9. The Chayei Adam is discussing one who begins a large project, such as writing a letter, harvesting a field, or weaving a basket, but only performs a small part of the project. One could mistakenly think that since they have not completed the entire project, it is considered a

We are continuing in siman 9, discussing the concept of performing a partial melacha. The Chayei Adam discusses a caveat given to us by Chazal. We mentioned that one of the ways to perform a partial melacha is to perform the melacha with someone else, such that both people are performing the melacha together. This

  We are beginning siman 9, where the Chayei Adam discusses the concept of performance of a full melacha versus performance of a partial melacha. We left off discussing the difference between the concept of performing a partial melacha, where one is patur mideoraysa, and chatzi shiur, where one is chayav mideoraysa.    The achronim

  We are beginning siman 9, where the Chayei Adam discusses the concept of performance of a full melacha versus performance of a partial melacha. The Chayei Adam writes that another application of this concept is where two people perform a melacha together. For example, two people holding a pen together and writing two letters.

  We are beginning siman 9, where the Chayei Adam discusses the concept of performance of a full melacha versus performance of a partial melacha. One application of this concept is when a melacha has multiple steps to its performance, and those steps are spread out amongst different people. None of those people are chayav

We are continuing in siman 8, discussing the concept of misaseik. We left off discussing whether misaseik is assur on a Torah level or whether it is completely a din derabanan. This question is the subject of a long teshuva by Rav Akiva Eiger, based on a long Tosfos in Maseches Shabbos and Kerisos.  Rav

  We are continuing in siman 8, discussing the concept of misaseik. We need to discuss misaseik within the context of maaseh Shabbos. If a person performs melacha on Shabbos, Chazal place certain limitations on whether the outcome of the melacha can be enjoyed on Shabbos. One opinion in the Gemara is that maaseh Shabbos

  We are continuing in siman 8, discussing the concept of misaseik. We left off with a question regarding when the eruv is down and whether one must inform others that the eruv is down, or are those who carry unknowingly considered misaseik.    Rav Moshe Feinstein and Rav Ahron Kotler bring a proof to

    We are continuing in siman 8, discussing the concept of misaseik. We left off discussing the practical relevance of the concept of misaseik, and whether it only applies after the fact, after something has been done without intention. One relevance of this concept is the question of whether one must take steps to

  We are continuing in siman 7, and we last learned that although melacha she’eina tzricha legufah is derabanan, it does not enjoy the standard leniencies which apply to an issur derabanan. We learned (S277) that, according to the Rambam, melacha she’eina tzricha legufah is deoraysa, and would require a korban when transgressed b’shogeig. However,

  We are continuing in siman 7. We learned (shiur S277) that the Ran says that melacha she’eina tzricha legufah is more chamur than an average derabanan, because it is so similar to the issur deoraysa. One can see two people digging a hole; one person will be transgressing an issur deoraysa and the other

We are continuing in siman 7, where we left off with a question about the interface between melacha she’eina tzricha legufa and psik reisha. This question applies both to psik reisha d’lo nicha lei and to psik reisha d’nicha lei. The impetus behind the question is that the Gemara says that Rav Shimon agrees by

  We are continuing in siman 7, discussing the concept of melacha she’tzricha legufa and melacha she’eina tzricha legufa. The Chayei Adam gave an example of one who digs a hole for the purpose of the dirt rather than for the purpose of the hole.    The Chayei Adam gives another example of one who

  We are beginning siman 7, where the Chayei Adam introduces the concept of melacha she’eina tzricha legufa. This concept is unique to Shabbos, and Rashi explains that this unique halacha is a result of the concept of meleches machsheves.    The Chayei Adam writes that, according to the Rambam, a melecha she’eina tzriacha legufa