We are continuing in siman 6. We learned that a pregnant woman married to a kohen may come in contact with tumas meis (e.g., enter a hospital), either because of a sfeik sfeika or because of the concept of tahara beluah. Nevertheless, we learned that due to the sfeikos, if she has no pressing need […]
We are continuing in siman 6, regarding sefiya b’yadayim on Shabbos. We learned that both according to the Imrei Binah and the Achiezer, it is assur to perform sefiya b’yadayim on a child, even though the action they are performing is lacking in meleches machsheves (and even though the Imrei Binah and Achiezer assur for
We are continuing in siman 6, regarding sefiya b’yadayim on Shabbos. We learned yesterday that, arguably, sefiya b’yadayim should not apply to Shabbos, because, mideoraysa, a melachah needs to be a meleches machsheves. Since a katan does not have daas, by definition they are unable to perform a meleches machsheves, so an action they do
We are continuing in siman 6. We left off with the opinion of the Rashba, which permits an adult to perform sefiya b’yadayim on an issur derabanan. The Biur Halacha, at the end of siman 243, brings this opinion. He writes that Rav Akiva Eiger was asked if people who lived in cities without an
We are continuing in siman 6, where the Chayei Adam discusses the concept of sefiya b’yadayim. The Chayei Adam wrote that sefiya b’yadayim on an issur deoraysa is assur mi’deoraysa. In the parentheses, he challenges the opinion of the Levush, who holds not like him. Although the Chayei Adam makes it sound as though there
We are beginning siman 6, where the Chayei Adam discusses sefiya b’yadayim, actively feeding or enabling issur. There is a machlokes rishonim whether sefiya is an issur deoraysa or derabanan. There are three places in the Torah which explicitly forbid sefiya to a katan. However, the fact that it is mentioned three times leads to
