shabbos candles

The Shabbos Weekly
Halachos Series on Hilchos Shabbos

shabbos candles

Published by
Pirchei Shoshanim

A Project of
The Shema Yisrael Torah Network

Based on the Shiurim Given by

Rabbi Dovid
Ostroff, shlita

developed from the Chabura of the
Pirchei Shoshanim Shulchan Aruch Learning Project

These Halachos were shown by Rabbi Ostroff to
HaGaon HaRav Moshe Sternbuch, shlita

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Questions for the Week of Parshas Nasso

What should be eaten for melaveh malka?

The Mishna Berura writes [1] that we see from the gemora that lchatchila one should wash for bread for melaveh malka, as it is compared to the other Shabbos meals. [2] If possible, one should even eat meat or other cooked items. If however, one is satiated from the Shabbos meals, such as in summer when Shabbos is out late, one should eat cake or at least fruit.

The Vilna Gaon would lchatchila eat freshly baked bread for melaveh malka. [3]

Must the table be set as if for a Shabbos meal?

The Shulchan Aruch says that one must set the table after Shabbos and the poskim [4] explain this to mean that a tablecloth should be spread together with other fine items that are appropriate for special occasions. Consequently, melaveh malka should not be of a lesser importance than other Shabbos meals and when possible one should attempt to honor this meal with bread/challa and hot dishes.

Are there particular rules as to when Shabbos clothes may be changed for weekday ones?

The Magen Avraham states that one should wear Shabbos clothes until after havdala and the Kaf haChaim adds that it is correct not to remove Shabbos clothes until after eating melaveh malka. [5]

When is one to remove Shabbos clothes after Shabbos during the 9 days?

The prevalent custom [6] is to wear Shabbos clothes on Shabbos Chazon, although others follow the Rama [7] who holds that one may not wear Shabbos clothes on that Shabbos. The question is, since one may not wear Shabbos clothes during the 9 days, except for Shabbos, as stated, must one hurry and remove the Shabbos clothes immediately after Shabbos or do we say that one may continue wearing the same Shabbos clothes?

Similarly, must a mourner during shiva remove Shabbos clothing right after Shabbos? To compound the question, a mourner who lost a parent (Hashem yishmor) and does not change his Shabbos clothes, must he rend them? [8]

The Eshel Avraham [9] says that one need not remove ones Shabbos clothes as soon as Shabbos Chazon is out. Rav Ezriel Auerbach agreed that this is the accepted custom.

However, mourners during the shiva must remove their Shabbos clothes as soon as Shabbos is out. He said that many say Baruch hamvdil bein kodesh lchol and remove their Shabbos clothes even before Maariv. If for some reason they could not change their Shabbos clothes, they need not rend them. [10]

If wine is not available, how can one make havdala?

When wine or grape juice is not obtainable one may use a beverage that is chamar medinah. One of the definitions of chamar medinah is a beverage one would offer guests or drink at a meal and is substituted for wine (which was regularly imbibed).

Seeing that it is a complicated issue and there are several definitions for chamar medinah, it is preferable to receive rabbinical guidance before using beverages other than wine or grape juice.

Is it permitted to run on Shabbos?

It is all too common for the working person to rush from place to place in a stressed hurry to accomplish tasks and pursue goals. [11]

On Shabbos, the prophet tells us   - ones gait on Shabbos must be different from a weekday, meaning that on Shabbos one may not run or even walk hurriedly. A person on Shabbos is supposed to think that all work is completed and there is no need to think about pending contracts and transactions. Walking with serenity is a sign that one does not have a care in the world and everything is wonderful. With this attitude there is no need to rush to anything.

What about running to shul?

Running to do a mitzvah is different and one may run to shul or to accomplish a mitzvah. It is not a weekday materialistic activity and thus permitted on Shabbos. [12]


[1] MB simon 300:2.

[2] See the Shaar Hatsiun 2.

[3] See the SSK 63 footnote 21.

[4] See MB simon 300:1 and Shaar Hatsiun 1.

[5] Simon 262:28 and 300:6,14.

[6] MB simon 551:6.

[7] Simon 551:1.

[8] The halacha is that a mourner during the shiva on a parent, who changes clothes during the shiva, must tear do kriah these clothes as well.

[9] Eshel Avraham Tinyana simon 551:1. Cited by Nitei Gavriel.

[10] Rav Shlomo Zalman Auerbach ztzl in the SSK 65 footnote 152.

[11] Simon 301:1 and MB 1.

[12] Shulchan Aruch ibid.

 

Food For Thought

May children run when playing?

May one wear a watch outside when there is no eiruv?

May women wear earrings that tend to fall off?

Are their restrictions as to types of jewelry that may be worn when there is no eiruv?

Answers coming be"H next week.


Vort on the Parsha

Why is it that we merit Hashems unique blessing via the Cohanim and not directly from Hashem? Rav Sternbuch explains that Cohanim would receive 24 gifts from the people of Israel, which include truma, wool, certain animal parts etc. and this would lead people to think that Cohanim do not give anything in return. The holy service performed by the Cohanim in the Beis haMikdash or the holy teachings imparted by the Cohanim to the people might be taken for granted and thus Cohanim would not be given the respect and love they deserve.

Hashem thus demonstrated that the Cohanim impart some of Hashems brachos into this world and they must be loved and respected.

The Zohar says that if the Cohanim and the people being blessed do not love each other, the Cohanim must refrain from blessing them.


For a printed version, click here.

 

 

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Note:  The purpose of this series is intended solely for the clarification of the topics discussed and not to render halachic decisions. It is intended to heighten everyone's awareness of important practical questions which do arise on this topic.  One must consult with a proper halachic authority in order to receive p'sak.