{
"language": "en",
"title": "Responsa Rav Pealim",
"versionSource": "https://www.sefaria.org",
"versionTitle": "Sefaria Community Translation",
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"direction": "ltr",
"heTitle": "שו\"ת רב פעלים",
"categories": [
"Responsa",
"Acharonim"
],
"text": {
"Volume I": {
"Introduction": [],
"Preface": [],
"Index": [],
"Orach Chayim": [
[],
[],
[
"Question: Reuven had a scribe write for him a pair of Tefilin, and he wished to be pious and write with his own hand, the first and last letter of the portion of “Kadesh”, the way those who are pious have the custom of writing the last word with their own hand, however he is not a professional scribe, and he therefore held the quill in his hand, and the scribe held on to his hand, and wrote the first and last letter of the portion of “Kadesh”, however alas, Reuven held the quill in his left hand, while sitting on the right side of the scribe, and the scribe with his right hand held on to Reuven’s left hand, which was holding the quill. So we were debating regarding its validity, being that the Shulchan Aruch (Orach Chaim 32:5) rules that if Tefilin is written with one’s left hand, it is considered to be invalid. So in this case, although the scribe held on to Reuven’s hand with his right hand, nevertheless, if we consider Reuven to be the actual writer, then it would be invalid, so would you please inform us of the correct answer?",
"Answer: I have found it written in the Rambam (Laws of Shabbat 11:14), where he rules that in a case where a child held on to the pen, and an adult held on to the child’s hand, and wrote on Shabbat - the adult would be liable, and if it was vice versa then he would be exempt.",
"So it comes out from the above mentioned ruling, that the one who moves the hand of the one holding the pen, is considered to be the actual writer, and the same would apply in our case regarding the scribe, who held on to Reuven’s hand with is right hand - he is considered to be the actual writer. And although it is unlikely that Reuven providedany assistance at all, we nevertheless rule that assistance is not considered to be of any significance. And one cannot argue that the Rambam’s ruling regarding Shabbat is not for certain, and he is merely being stringent, in order to be on the safe side, because if that were true, then we would not be able to hold him liable, and punish him out of doubt, and even to require him to bring a sacrifice would not be possible, being that it is forbidden to bring into the Holy Temple an animal that was consecrated based on a doubt.",
"And I have seen it written in the “Simlah Chadashah”, that in a case where one who is qualified to slaughter holds on to the knife, and someone who is not qualified holds on to his hand, and slaughters with it, it would be considered invalid, and if it was vice versa, then it would appear to me that it would be considered invalid because of uncertainty as to whether it was slaughtered by the one who was not qualified as well, unless it is known for certain that the one who was qualified was not able to prevent the one who was not qualified from slaughtering, and the one who was not qualified was unable to prevent the one who was qualified, and even in such a case, one should not be lenient, unless being stringent would bring about a great loss."
],
[],
[
" There was a story with the one [person] who was the leader and did not pray the afternoon prayer until close to the end of its time [i.e. the allotted time for the prayer], and he measured in his mind that if he will pray now the afternoon prayer he will not be able to finish it entirely in its time, because certainly when he will reach the middle of his prayer of the Amida its time will be [already be] finished, and he will need to finish the prayer after its time, and the questioner was unsure if it is permitted for him to pray in this situation, even though he knows that he will have to finish the prayer after the time, or maybe since he is not able to pray all of the prayer in its time he should not pray now, but if he was forced [to miss the prayer] he should wait to pray the evening prayer twice after it is certainly dark, and if he was intentional [in missing the prayer] indeed he would lose the prayer. And this doubt that the questioner asked, behold one time with myself there was an event, that I measured in the middle of the Amida [of the afternoon prayer] that the entire time of bein hashmashot [the time of which we are unsure whether it is day or night] will certainly pass, and I said to look [in]to this [matter], with the help of Heaven.",
"Response: I have actually seen this question mentioned in the book “Batei Knesiot”, where he writes that one might wish to bring proof from the fact that it is brought down that if one does not have enough time to pray the entire “Amidah”, that he should pray the shortened version called “Havineinu”, from which it seems that one is not allowed to begin praying, in a case that he will not be able to finish on time. However, in truth, one could not bring proof from that ruling, being that there are times - such as the night following Shabbat, and the winter months - that one cannot pray the shortened version."
],
[],
[],
[
"Question: One who has one of his hands wrapped in a cast, and it is not able to come in contact with water at all, and he can only eat with his other hand, and the question wishes to know how to go about the blessing upon washing his hand, whether he should say “who commanded us to wash hands” or perhaps rather “to wash the hand”, being he is only washing one hand?...",
"Response: one might think to bring proof from the blessing recited upon kindling the lights of Chanukah, upon which one recites: “to ignite the candle of Chanukah” even when lighting multiple candles. However, in truth one cannot bring proof from there, being that the actual obligation is only to light one candle, and the rest comes in addition to the main commandment."
],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[
"Question: I have been asked by the precious sage, Meir Tzelah, May the Compassionate One guard him and show him grace, in the city of Bombay: We find a carriage that we call a 'Garry,' that has two wheels affixed to it; but they are not drawn by beasts, nor by people - rather it travel by virtue of a person that sits on it and pushes the wheels with his legs. So we wanted to know if it is permissible to ride on this Garry on Shabbat and Yom Tov, or not. May the teacher instruct us and his reward from the heavens will be doubled.",
"Answer: Our teacher (Rabbi Yosef Karo), of blessed memory, ruled in the Shulkhan Arukh, (Orach Chaim, 522:2) in Hilkhot Yom Tov, \"We do not transport [someone] on a chair, whether a man or a woman; but it is permissible for a man who is needed by the many\" - see there. And the reason that it is forbidden is because of ‘denigrating the holiday,’ since it looks like weekday activities. And behold, this ruling is mentioned in Beitzah 25 regarding holidays; and the Rif, the Rambam and the Rosh bring it down in the laws of holidays. But the Tur also brought it in the laws of Shabbat (Tur, Orach Chaim 301); and our teacher wrote in Beit Yosef on the Tur: It is implied from his words that it is even permissible to transport him to the public domain, when he is needed by the many. But the Rif, the Rosh and the Rambam did not mention this ruling regarding Shabbat, because they reason it is specifically on holidays - when we only forbid transporting in this way by Rabbinic law, because of 'denigrating the holiday' - that the Rabbis did not decree [regarding a case] when one is needed by the many. But on Shabbat [transporting someone on a chair] to the public domain would certainly be forbidden; and even to a karmelit is it forbidden on account of the public domain, since we have established [the law] to be like Rabbah, etc. And it is possible that it appeared to him that since we we have established [the law] in Shabbat 94 to be that a living being carries itself, it is only forbidden to take a person out [to the public domain] according to Rabbinic law. So in a situation in which he is needed by the many, they did not decree [this Rabbinic prohibition]. To here are his [words] - see there. And we should not ask about these words of our teacher, \"Let it be, that because of the reason that a live being carries itself, it is only forbidden to transport a person according to Rabbinic law; nevertheless, are they not also carrying the chair in the public domain?\" For this is not a question! As it is well known that a chair is auxiliary to the person, so we are not liable for it. And it is like they said (Mishnah Shabbat 10:5), \"A living person in a bed, the bed is auxiliary to thim.\" And the Savant, the [author of] the Drisha (Rabbi Yehoshuah Falk) answered this observation of our teacher, may his memory be blessed - that the Tur is speaking about when we transport him to an alleyway that has an eruv in it. So there is not prohibition of carrying out; and they only touched upon it because of [the prohibition of] weekday activities. And the Savant, [the author of] the Magen Avraham 301:27 also answered like this - that the Tur is speaking about a place that has an eruv, such that there is no prohibition of transporting, but rather [only one] because of denigrating the Shabbat, since it looks like weekday activities. And that is why he permitted it when the many need him. And in the book Aliyah Rabbah, he brought his words, but concluded, \"It needs [further] study\" - see there."
]
],
"Yoreh Deah": [],
"Even HaEzer": [],
"Sod Yesharim": []
},
"Volume II": {
"Introduction": [],
"Index": [
[
"",
"",
"",
"",
"",
"",
"",
"",
"",
"",
"",
"",
"",
"",
"Question 15: Regarding saying \"Emet [אמת] (truth)\" at the end of Shema after \"Hashem, Elokeichem [ה׳ אלוקיכם] (Hashem your God).\""
]
],
"Orach Chayim": [],
"Yoreh Deah": [],
"Even HaEzer": [],
"Choshen Mishpat": [],
"Sod Yesharim": []
},
"Volume III": {
"Introduction": [],
"Index": [],
"Orach Chayim": [],
"Yoreh Deah": [],
"Even HaEzer": [],
"Choshen Mishpat": [],
"Sod Yesharim": [],
"Kuntres Beit Tefillah": []
},
"Volume IV": {
"Index": [],
"Orach Chayim": [],
"Yoreh Deah": [],
"Even HaEzer": [],
"Choshen Mishpat": [],
"Sod Yesharim": []
}
},
"schema": {
"heTitle": "שו\"ת רב פעלים",
"enTitle": "Responsa Rav Pealim",
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"nodes": [
{
"heTitle": "חלק א",
"enTitle": "Volume I",
"nodes": [
{
"heTitle": "הקדמת המחבר",
"enTitle": "Introduction"
},
{
"heTitle": "פתיחת הספר",
"enTitle": "Preface"
},
{
"heTitle": "מפתחות",
"enTitle": "Index"
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{
"heTitle": "אורח חיים",
"enTitle": "Orach Chayim"
},
{
"heTitle": "יורה דעה",
"enTitle": "Yoreh Deah"
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{
"heTitle": "אבן העזר",
"enTitle": "Even HaEzer"
},
{
"heTitle": "סוד ישרים",
"enTitle": "Sod Yesharim"
}
]
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{
"heTitle": "חלק ב",
"enTitle": "Volume II",
"nodes": [
{
"heTitle": "הקדמת המחבר",
"enTitle": "Introduction"
},
{
"heTitle": "מפתחות",
"enTitle": "Index"
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{
"heTitle": "אורח חיים",
"enTitle": "Orach Chayim"
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{
"heTitle": "יורה דעה",
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{
"heTitle": "אבן העזר",
"enTitle": "Even HaEzer"
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{
"heTitle": "חושן משפט",
"enTitle": "Choshen Mishpat"
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{
"heTitle": "סוד ישרים",
"enTitle": "Sod Yesharim"
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{
"heTitle": "חלק ג",
"enTitle": "Volume III",
"nodes": [
{
"heTitle": "הקדמת המחבר",
"enTitle": "Introduction"
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{
"heTitle": "מפתחות",
"enTitle": "Index"
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{
"heTitle": "אורח חיים",
"enTitle": "Orach Chayim"
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{
"heTitle": "יורה דעה",
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{
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{
"heTitle": "חושן משפט",
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{
"heTitle": "סוד ישרים",
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{
"heTitle": "קונטרס בית תפלה",
"enTitle": "Kuntres Beit Tefillah"
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{
"heTitle": "חלק ד",
"enTitle": "Volume IV",
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{
"heTitle": "מפתחות",
"enTitle": "Index"
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{
"heTitle": "אורח חיים",
"enTitle": "Orach Chayim"
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{
"heTitle": "יורה דעה",
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{
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{
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{
"heTitle": "סוד ישרים",
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