Is it permissible to recite the order of Havdala without Besamim and a candle? Question: Is one obligated to taste the Kiddush wine? Answer: The prevalent custom is that after the individual reciting Kiddush tastes some of the wine, he passes around the Kiddush cup to all of the people seated at the table and everyone tastes some wine.
Some have the custom, due to hygienic In the previous Halacha we have discussed the fundamental laws of Kiddush on Shabbat. Let us now discuss an important provision which exists regarding the Mitzvah of Kiddush: Kiddush may only be recited in the place one eats a meal. This means that if one hears Kiddush being recited by another indiv Question: After reciting Kiddush on wine on Shabbat morning, we customarily serve everyone cakes and soft drinks.
Answer: In the previous Halacha we have explained that the appropriate blessing for all beverag Question: May one take out a frozen Challah from the freezer on Shabbat afternoon for it to be ready to eat for the Melaveh Malka meal after the conclusion of Shabbat? Answer: The root of this question is based on the fact that it is forbidden to prepare for a weekday on Shabbat.
White mentioned in the selection you read. I have shared with you my own understanding of the matter. This is not an official position of the Ellen G. White Estate. I am not aware of the trustees of the White Estate having taken any official position on this point. You are welcome to consider the viewpoint I have expressed, but you are certainly also free to come to a different conclusion than mine regarding how we should apply Mrs.
No translate. Question Is it a sin to take a bath on the Sabbath? Previous Next. White Plagiarized Some of Her Writings? White With a Necklace?
White a Test for Membership? Kress and pernicious anemia? Update Required To play the media you will need to either update your browser to a recent version or update your Flash plugin. In order to maintain this initial injunction, Chazal initially prohibited attending the steam bath and bathing in hot springs, but eventually rescinded the latter prohibition.
Thus, one may not bathe or steam bathe on Shabbos, even with water heated before Shabbos. The authorities dispute whether one may enter a steam bath if one is not intending to bathe there even if one will begin perspiring while there, the Shulchan Aruch ruling leniently, whereas the Rama rules stringently Orach Chayim However, he permits bathing in an unusual way such as by not submerging oneself completely in water and washing only part of the body at a time.
Is this included within the category of bathing that is prohibited, or is it permitted Rashi, Shabbos b s. Rabbi Meir prohibited pouring either hot or cold water over oneself; Rabbi Shimon permitted both; whereas Rabbi Yehudah, the compromise opinion, permitted cold water but prohibited hot.
The poskim dispute precisely what case these great Sages were debating. According to some opinions Baal HaMaor , the Gemara is discussing someone who heated himself to a sweat in front of a fire, similar to taking a sauna, and then rinsed himself off. Although Chazal prohibited entering a steam bath on Shabbos, they did not prohibit standing in front of an open flame where no steam is created.
Presumably, this was not a common method of steam bathing, and therefore no concern existed that it would cause bathhouse attendants to desecrate Shabbos. According to Rabbi Meir, this rinsing violates the prohibition against bathing since one is washing off sweat. Rabbi Yehudah prohibits this rinsing if performed with hot water but permits cold, whereas Rabbi Shimon permits even a hot rinse, and certainly a cold one.
According to this approach, Rabbi Meir prohibits rinsing in either hot or cold water; Rabbi Yehudah prohibits rinsing with hot water but permits cold; and Rabbi Shimon permits even a hot water rinse. Thus, according to Rabbi Shimon, one may take a hot shower on Shabbos, because the prohibition against bathing was limited to someone sitting in a bath; according to Rabbi Meir, even cold rinsing is included in the prohibition and certainly hot; and according to Rabbi Yehudah, one may take a cold shower, but not a hot one.
Nevertheless, we should at least be permitted to take a cold shower on Shabbos! Yet we know that the custom is not to shower on Shabbos. We will soon explain the basis for this custom.
But first, I must digress to discuss an exception to the ban against bathing on Shabbos. This is based on the halacha that although one may not usually ask a gentile to perform prohibited work on Shabbos, one may do so under certain extenuating circumstances.
For example, one may ask a gentile to do something for the sake of a person ill enough to be bedridden Shulchan Aruch, Orach Chayim When the Rambam lists activities that one may ask a gentile to perform on Shabbos, he includes having him transport hot water so that a person who is suffering may bathe Hilchos Shabbos The Divrei Yosef and Rabbi Akiva Eiger raise the following question: "What can the sufferer do with the hot water, seeing that Chazal prohibited bathing in hot water on Shabbos?
Thus, someone who is suffering or has a medical condition that is alleviated by bathing may ease his or her discomfort on Shabbos with a hot bath.
This means that when one bathes, showers, or simply turns on the hot water on Shabbos, one is heating new water. Although some authorities permit using these systems on Shabbos because they consider it to be indirect heating of the water grama and unintentional eino miskavein Divrei David, Chapter 87 , most halachic authorities do not permit turning on the hot water on Shabbos.
Nevertheless, someone who is suffering and would like to take hot baths on Shabbos may consider installing a heating system that does not heat new water when operated. By the way, many hotels, hospitals, dormitories and similar facilities use a coil system to heat water that is even more problematic, since it heats the water that you are about to use when you turn on the faucet. This system constitutes a clear Torah violation of cooking on Shabbos.
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