Shulchan Arukh, Orach Chayim
שולחן ערוך, אורח חיים
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Shulchan Arukh, Orach Chayim
Siman 1
One should strengthen himself like a lion to get up in the morning to serve his Creator, so that it is he who awakens the dawn. Rem"a: At least, one should not delay beyond the time when the congregation prays (Tur). Rem"a: "I have set the Lord before me constantly" (Psalms 16:8); this is a major principle in the Torah and amongst the virtues of the righteous who walk before God. For a person's way of sitting, his movements and his dealings while he is alone in his house are not like his way of sitting, his movements and his dealings when he is before a great king; nor are his speech and free expression as much as he wants when he is with his household members and his relatives like his speech when in a royal audience. All the more so when one takes to heart that the Great King, the Holy One, Blessed Is He, Whose glory fills the earth, is standing over him and watching his actions, as it is stated: "'Will a man hide in concealment and I will not see him?' - the word of God" (Jeremiah 23:24), he immediately acquires fear and submission in dread of God, May He Be Blessed, and is ashamed of Him constantly (Guide for the Perplexed III 52). And one should not be ashamed because of people who mock him in his service of God, and should also go modestly. And when he lies on his bed he should know before Whom he lies, and as soon as he wakes up from sleep he should rise eagerly to the service of his Creator, May He Be Blessed and Exalted (Tur).
One who arises to supplicate before his creator should aim for the hours when the heavenly watches are changing, which are at one-third of the night, and at the end of two-thirds of the night, and at the end of the night; for prayer which is offered at these times regarding the destruction [of the Temple] and regarding the exile is favorable.
It is fitting for every person who has fear of Heaven to be anguished and concerned regarding the destruction of the Temple.
Better few supplications with concentration than much without concentration.
It is good to recite the passage of the Binding (Genesis 22:1-19), the passage of the Manna (Exodus 16:4-36), the Ten Commandments (Exodus 20:2-13), and the passages of the burnt-offering (Leviticus 1:1-17), tribute-offering (Leviticus 2:1-13), peace-offering (Leviticus 3:1-17), sin-offering (Vayikra 4:27-35), and guilt-offering. Rem"a: But only in private is it permissible to recite the Ten Commandments each day: it is forbidden to recite them in congregation (Rashb"a Responsum 144).
One should not recite the passages of the sacrifices except by day. (See below, section 47, paragraph 13)
When one finishes the passage of the burnt-offering, he should say: "May it be [Your] will that this should be considered and accepted as if I had brought a burnt-offering." He should say similarly after the passages of the tribute-offering and the peace-offering, because they are offered voluntarily.
One should recite along with the sacrifice passages the verse: "And he shall slaughter it on the side of the altar northward before the Lord...." (Leviticus 1:11).
Some have the custom to say the passage of the Laver (Exodus 30:17-21), and afterwards the passage of the removal of the ashes (Leviticus 6:1-6), and afterwards the passage of the continual-offering (Numbers 28:1-8), and afterwards the passage of the Incense Altar (Exodus 30:7-10) and the passage of the spices of the Incense and its preparation (Exodus 30:34-36).
Siman 2
One should not put on his under-garment from a sitting position (Tur), but should rather take his under-garment and insert into it his (head and) arms while he is still lying down, with the result that when he gets up he is [already] covered.
One should not say (to oneself): "I am now in an inner room - who can see me?", for the Holy One Blessed Be He, "His glory fills the whole earth" (Isaiah 6:3).
One should be particular to put on the undergarment the way it goes, so that it he should not turn it inside out.
One should put on the right shoe first and not fasten it, then after that put on the left one and fasten it, and return and fasten the right one. Rem"a: And in the case of our shoes which do not have a fastening, one puts the right one on first. (Tosafot)
When one takes off one's shoes, one takes off the left one first.
It is forbidden to walk in an [overly] upright posture, and one should not walk [a distance of] four amot with the head uncovered (out of respect for the Divine Presence), and one should examine one's orifices [to ensure they are kept clean]. Rem"a: And one should cover his entire body, and should not go barefoot (Or Zarua). And One should accustom oneself to relieve oneself morning and evening, which is [included in the virtues of] alacrity and cleanliness (Hagahot Maimoni Chap 5 of Hilchot Deot).
Siman 3
Siman 4
When one washes his hands, he should recite the blessing "... regarding washing the hands. Gloss: And some also say "He Who Formed" (Asher Yatzar), even if he did not relieve himself, and this is our practice (Abudirham). Water that is invalid to use for a meal (below, Chapter 160) is permitted to use for washing one's hands for prayers. However, some say that one should not recite the blessing on this kind of water.
One should be careful to wash one's hands three times, in order to remove the foul spirit (i.e. the spiritual effects from sleeping) from them.
One should not put his hands in his mouth, ears, eyes, or nose before washing one's hands.
Even if one has washed his hands, he should never touch the orifice of his anus, because that could cause haemorrhoids. One should [also] refrain from touching a place where he has been bled, because that could damage the wound.
One should not touch a container of beer, because the touch of a hand spoils the beer.
It is not necessary to use A reviit (a measure of volume) for hand-washing [prior to] prayer.
It is best to be particular regarding hand-washing prior to prayer on all things which are essential for hand-washing prior to eating. Gloss: However, neither [using a pouring] vessel nor human force or any other things that invalidate hand-washing before eating are prerequisites [for washing before prayer]. (Mordechai, beginning of Chapter Elu Devarim; Rashba's Responsa, Chapter 195)
Hand-washing before morning prayers should not be performed over the ground, but rather into a vessel.
Water which has been used for hand-washing before morning prayers should not be used afterwards for any other purpose. One should not pour it out in a house, nor any place where people pass by.
One should take up the vessel of water with his right hand, then transfer it to his left hand in order to pour water onto his right hand first.
One should not take water from a person who has not yet washed his hands.
If one dabbles his hands into a vessel of water, then that counts as hand-washing for the purposes of reciting the Shema and the Amidah prayer, but he has not yet removed the foul spirit from his hands. If one dabbles each of his hands alternately into three different lots of water, then it is not clear whether he has removed the foul spirit from his hands.
If one has stayed awake all night, then it is not clear whether he needs to wash his hands for the morning prayer or whether he needs to remove the foul spirit. Rema: He should wash his hands without reciting a blessing. (Rosh, Principle 4; Rashba, Chapter 123).
If one arose from bed before daybreak and washed his hands, it is unclear whether he should wash his hands again when daylight appears, in order to remove the Bad Spirit which has passed through them.Gloss: He should wash his hands without reciting a blessing.
If one sleeps during the day, it is unclear whether he should pour water three times onto his hands. Gloss: He should wash his hands without reciting a blessing.
[King] David was diligent not to sleep shitin nishmin (meaning, sixty breaths) in order not to taste the taste of death.(Gloss: But in the Talmud, Chapter HaYashen, it appears that he was diligent in this only during daytime.) (his own opinion, and see the Beit Yosef)
Some have the custom to wash their mouth in the morning because of the mucus which is in the mouth.
The following things require washing the hands in water [after them]: One who rises from bed, goes out of the bathroom, or of the bath house, one who cuts his nails, takes off his shoes, touches his feet, or washes his head, some say: also one who goes among the dead, or touched the dead, one who cleanses his clothes of lice, has sexual intercourse, touches a louse, or touches his body with his hand. Anyone doing any of these and not washing his hands, if he is a scholar, his studies are forgotten, and if he is not a scholar, he goes out of his mind.
One who lets blood from his shoulders and didn't wash his hands, will be afraid for seven days. One who takes a haircut or shaves and does not wash his hands, will be afraid for three days. One who cuts his nails and does not wash his hands, will be afraid for one day. And [in any of these three situations, he] will not know what he is afraid of.
One who washes his face but does not wipe it well, his face cracks or is stricken with boils. The medicine for this is to wash it a lot in beet juice....
One should be careful during prayer or while eating (see below, Orach Chaim 92 paragraph 6, and Orach Chaim 164) not to touch one's thigh or leg or other covered places in a person's body, because there are particles of sweat. (meaning, grime like tiny barley grains). And also not to scratch one's head. But uncovered places in one's head or face and the uncovered part of one's arms do not require care.
If one has no water, one may wipe one's hands in a lump of earth or dust or any cleansing agent and recite a blessing on the cleanliness of hands, and this permits him to pray but does not remove the evil spirit from them....
Washing hands was only prescribed for reciting the Shema and for [the Amidah] prayer, but the blessings of the morning are permitted to be recited before washing, unless one sleeps naked in one's bed, in which case one may not mention the holy Name until he cleans them.
Siman 5
Siman 6
Siman 7
Siman 8
He shall wrap himself in a fringed garment and make the blessing over it while standing up.
The order of wrapping is like the way that a person covers his head for work. Sometimes his head is covered and sometimes his head is exposed. And it is correct to cover the head with the fringed garment.
Small fringed garments (talit katan) of ours that are customarily worn, even though they are not wrapped, they fulfill our obligation for fringes. And it is good that one places it over one's head, the long way, and wrap it. He should stand this way wrapped for at least the amount of time it would take to walk four cubits. After this he can pull it over his head and wear it normally.
One should return two of the fringes in front, and two behind, in order to be surrounded by the commandments.
One should bless "to wrap oneself in fringes". If two or three are wrapped as one fringed garment (that is, each in their own but garment but at the same time) they each bless. If they want, one can bless, and the others can answer Amen.
...On a small fringed garment (talit katan) one can bless "to wrap oneself" even though there is no wrapping rather wearing. Ramah: There are those that say ones should bless on it "on the commandment of fringes", and this is the custom and do not change this (Kol Bo Siman 22, and the Nimukei Yosef, Hilchot Ketanot Page 66:)
One must separate the strings of the fringes from each other.
...One should have this intention in wrapping: That God commanded us to wrap ourselves in it in order to remember all of his commandments and to do them.
Before making the blessing, one should check the strings of the fringes to ensure that they are fit, so that he will not be making a blessing in vain.
Siman 9
Siman 10
A tallit with less than four corners is exempt [from the requirement of tzitzit]. One with more than four corners requires tzitzit, and they should be put on the four corners that are the furthest from each other.
If a tallit has four corners and one gets cut off crosswise to make two, this has now made it a five-cornered garment which requires tzitzit.
If one folds the corners of his tallit and ties them up or sews them and it looks like it has been trimmed and no longer has corners, even so it is not exempt [from tzitzit].
A tallit made of cloth with corners made of leather requires tzitzit, while one made of leather with corners made of cloth is exempt.
A tallit with three corners on which one has put three tzitzit [one on each corner] and then made a fourth corner and put tzitzit on it too, it is invalid because of the rule of "ta'aseh velo min he'asuy," (lit. "you shall make, and not from that which is already made" - which requires one to actively make the tzitzit rather than have them passively made).
One should not fold the tallit and put tzitzit on the corners that result from folding [Rem"a: But one must put tzitzit on the four extreme corners (ie. the four original corners)][Beit Yosef] unless it is entirely sewn up... even on one side. [Rem"a: And there are those who say tzitzit are required even without it being sewn up and it is good to put tzitzit on such a garment, but one should not make a blessing on it."] [The Rif, the Rosh and the Tur].. If one hangs tzitzit on a garment which already has tzitzit, if it is his intention to nullify the first, one cuts the first off and it is then valid, but if his intention was to simply add, then even though he cut either of them, it is invalid. [Rem"a: "And there are those who allow it to be done in any way and this is the main opinion], but before the first one is cut it is invalid regardless of how it was done.]
[Regarding] Garments which are open from the sides down and have four corners on the lower part but on the upper part they are closed: if the majority is closed they are exempt [from tzitzit] while if the majority is open they require tzitzit. And if half is open and half is closed one treats it stringently and it requires tzitzit, but one must not go out [in public domain] wearing it on the Sabbath.
A "kapa" [Ladino: overcoat] which is open, in a way in which it has four corners: if one has affixed "astringa" [Ladino: strings with metal at the ends used to fasten various articles of clothing] to close it up in order to exempt it from tzitzit, it is ineffective unless it fastens for at least half the length and down to the bottom and should also be fastened below the belt in order that the majority should be closed, a majority that appears to the eyes; if not, it is forbidden because of "marit ayin" [literally: how it looks; the term is used to forbid something that is technically allowed, but resembles a forbidden activity to a viewer, lest someone see and conclude that the forbidden activity is in fact permissible]
The corners must be squared off and not rounded.
A turban is exempt, even those from the Western lands where both its ends are tossed over their shoulders and body... and even though one covers with it one's head and the majority [of his body], it is exempt, because its main purpose is to cover the head, and "your garment" (Deuteronomy 22:12) is written in the Torah, and not the garment of the head.
A shawl that is worn on the neck [by the people living] in the kingdom of the land of Israel, which is called in Arabic Shid, and so too a Buka which was worn in Spain over their shoulders, are exempt.
Egyptian garments called Guchash and so too Mintin'ish, and Dulaman'ish, and Kaftan'ish, and Phirig'ish from Turkey... even if they have four corners, they are exempt. Rem"a: So too with the garments of the regions of the people of Ashkenaz and Spain, since their corners are not fashioned in a manner that places two before them and two behind them, aligned one opposite the other, they are exempt.
Siman 11
The [fringe] strings have to be spun for their purpose.Rem"a: Some authorities are stringent to even comb them for their purpose. And the custom is to be lenient regarding combing. (Mordechai; Agudah, Section 23)[The spinner] should say at the start of the spinning that he is doing it for the purpose of fringes. Or he should say to a woman [who doing the spinning] "spin me fringes for a shawl." And if the strings were not spun for their purpose, they are unfit.
If they are spun by a non-Jew and a Jew stands behind him and tells him to make the strings for the purpose [of fringes], they are unacceptable according to the Rambam[2] and acceptable according to the Rosh[3]. Rem"a: And it is our custom that the Jew should do a tiny bit of work as stated in Chapter 22, Paragraph 9 and in Yoreh Deah, Chapter 171 on tefillin and Torah scrolls, respectively. And the interweaving must also be done for the purpose.
If the [ציצית strings] unraveled from their interwoven [state] and became sixteen strings (ie. each of the 8 ציצית strings was originally made of 2 interwoven strings), it is valid. And this is only if there remains [a section] from the interwoven string that's long enough to tie a bow. Rem"a: And ideally, it is good to tie the strings at the bottom, as is seen below in Se'if 14 in this [same] Siman [Beit Yosef in the name of the Rokeach].
He makes a hole in the length of the talit not above 3 fingerbreadths which are the thumbs (Kol Bo, chapter 22, and Maymoni and HGH' SM"K chapter 31) because [above that] is not called the corner. And not below the measurement from the joint of the thumb until the end of its fingernail, because it says on the corner and if it were to be below the full joint of the thumb, it would be below the corner. Rema: And this measurement is the straight measurement (perpendicular to the edge) and not the diagonal from the corner (Beis Yosef).
Siman 12
If all the strings on the corner have torn, and there remains upon them enough to tie all of the torn strings together, then they are kosher, and if not enough remains to tie them together, even on only one of those that has torn, then they are all invalid. Therefore, since every one of them is doubled over to make two [strings], if two ends have torn off then the tzitzis are invalid, because it could be that one string has torn [at both ends]. According to our practice - which is to be careful when making Tzitzis to place a mark on four of the ends in such a way that these four ends are always on the same side of the knot, and the four [doubled] ends are on the other side - if two ends tear off on the same side, the Tzitzis are still Kosher, because certainly these are two [different] strings, and each one still has its second end which is more than "long enough to tie." Rabbeinu Tam only accepts [Tzitzis] in a case where two complete strings remain - meaning four ends which each have a full 12-knuckle length [which is required when making new tzitzis]. Therefore he will accept them even when the other two tzitzis have torn - if they still have "enough to tie" - but if three have torn, even though they still have "enough to tie", they are invalid. Because of this, when three ends have torn, if at the time the Tzitzis were made he was not careful to ensure recognition of the four ends that came from one side of the [initial] knot, we are concerned that perhaps every end comes from a different string, and therefore there is only one complete string left - so because of this doubt we must invalidate the Tzitzis. However, if only two ends have torn, they are Kosher if "enough to tie" remains. The law follows the first opinion [which said that even if three or four threads are torn off, the Tzitzis are still Kosher as long as we know that each one is a torn end of a different string]. However, it is good to be concerned for Rabbeinu Tam's opinion where possible. Rem"a: Our custom is to follow Rabbeinu Tam. Rem"a: All the more so [according to Rabbeinu Tam], if he was precise to ensure recognition of the four ends that come from one side, and three strings tore all on one side, then the Tzitzis are posul, because we are certain that three threads have torn, and even if they tear on two different sides, we are concerned that possibly three different threads are involved.
Siman 13
Having valid Tzitzit on all four corners is an essential requirement: one missing invalidates the whole and the entire four-cornered garment is regarded as not having valid Tzitzit at all. So, someone who goes out (wearing such a garment) into a Public Area on Shabbat would be liable to bring a Sin Offering. (See also Chap. 301 para. 38)
If the garment is properly fitted with valid Tzitzit, then it is permitted to go out into a Public Area wearing either a Tallit Katan (small) or a Tallit Gadol (large), even at this time when we do not have the Techeilet (blue-dyed thread). [This permission does not apply if he has simply put the Tallit onto his shoulders]. [We presume the Tallit to be properly fitted with valid Tzitzit, so it is not necessary to check it before going out(into a Public Area on Shabbat)]
If, while he is in a Carmelit Area on Shabbat, a person discovers that the Tallit he is wearing is invalid, he should not take it off until he has reached his home, because the respect due to other people is greater. Rema: And even a tallit katan worn under one's clothing does not need to be removed and this is the law if one of the tzitzit has become invalid and one is ashamed to sit without a tallit may wear it without a blessing because of the honor of the public.
Siman 14
Siman 15
Siman 16
Siman 17
Women and slaves are exempt [from wearing tzitzit] because it is a time-dependent commandment. Rem"a: And if they wish to wrap [in tzitzit] and say the blessing on them it is up to them to do so as with all time-dependent commandments (Tosafot and the Rosh and the Ran, Chapter 2, Rosh Hashanah, First Chapter of Kiddushin). However, it looks as if they are doing it to appear more observant than others, therefore, they should not wear tzitzit, as it is not a commandment of the person [rather of the object] (Agur Section 27). [And for slaves] This means we do not have to buy him a tallit in order that he be required to wear tzitzit as we see in Chapter 19 it says when he has a shawl with four corners he should wear it.The requirement for a tumtum and an androgynous is doubtful and so they should wrap without a blessing (Explanation: a tumtum does not know whether he/she is male/female, and an androgynous has both male and female genitals).Rem"a: And since it is our custom that women should say the blessing when they fulfill time-dependent commandments so should they (Divrei Atzmo)
A child who knows enough to wrap in tzitzit must be taught by his father to wear them as part of his education. Rem"a: And in particular if the minor knows to put two tzitzit in front and two in the back (Notes of Maimuni Chapter 3) and knows to hold the tzitzit in his hand during the reading of the Shema (Mordechai, end of Chapter Lulav Hagadol).
Siman 18
Siman 19
Tzitzit are an obligation on the person and not on the item, in that as long as he is not wearing the tallit, he is exempt from (the obligation of) tzitzit (i.e. on that tallit). Therefore, one does not say a blessing regarding the making of the tzitzit, since there is no commandment except in wearing them.
One who makes a tallit to be used as a burial shroud, even though he sometimes wears it during his lifetime, it is exempt (from the obligation of tzitzit)
Siman 20
Siman 21
Siman 22
Siman 23
It is permitted to enter a cemetery while wearing tzitzit as long as the fringes do not drag on the graves. But if the fringes drag on the graves it is forbidden as an example of "mocking the poor." The conditional prohibition (only if the fringes are dragging on the graves) applied in their (Talmudic) times, when they placed fringes on their daily garments, but for we who wear fringed garments only for the sake of fulfilling the mitzvah (of tzitzit), it is forbidden even if the fringes do not drag on the graves. However, it is forbidden only if the fringes are visible, but if they are covered, it is permitted.
There are those with the custom to tie two tzitzit on two corners together when they enter a cemetery and there is no purpose in doing so.
The laws of one who goes within four cubits of a corpse or of a grave are the same as those for one who enters a cemetery.
In those places where it is the custom to remove the tzitzit from a dead person's tallit in the home, if the pallbearers wear tzitzit there is reason to suspect transgression of "mocking the poor."
Siman 24
Siman 25
Siman 26
Siman 27
Siman 28
Siman 29
Siman 30
Siman 31
Siman 32
Siman 33
Siman 34
Siman 35
Siman 36
Siman 37
Siman 38
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Siman 40
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Siman 42
Siman 43
Siman 44
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Siman 46
Siman 47
Siman 48
Siman 49
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Siman 55
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Siman 60
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Siman 78
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Siman 81
Siman 82
Siman 83
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Siman 85
Siman 86
Siman 87
Siman 88
Siman 89
Siman 90
Siman 91
Siman 92
Siman 93
Siman 94
When he gets up to pray if he was standing outside the Land of Israel, he should return his face toward the Land of Israel and focus also on Jerusalem and to the Temple and to the Holy of Holies. If he was standing in Jerusalem he should return his face to the Temple and focus also to the Holy of Holies. If he was standing behind the (Ark) he should return his face to the (Ark)....
One who must pray sitting, when he is able to he must return and pray standing. And he does not need to add anything in it. Rem"a: And one who is traveling and is near a hotel, if he can remove himself from the road in a place where travelers will not interrupt him, he should remove himself. And he should not pray in a hotel of idol-worshipers so that the residents do not confuse him. But if it is impossible for him to remove himself from the road in a place that they will not interrupt him, he should pray in a hotel in any corner. (Terumas Hadeshen)
Siman 95
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Siman 282
We bring out a Torah scroll and seven read from it. And if one wants to add [to the number of readings], one adds. Gloss: And this is the law: on a Festival, it is permitted to add to the count of readers (Rambam, The Laws of Prayer and Repentence, chapter 12; Maharam; and Beit Yosef). And there are those who say that on a Festival one may not add (Ran, chapter "Ha-Korei"). And thus (i.e. the latter) they practiced in these countries (i.e. Ashkenaz), except for on Simchat Torah when we add many. Also on every Festival, the Maftir is not [included in] the count of readers, as seen below.
It is permitted to read [the same readings for] those who are called up to the Torah multiple times, even though this one read what this [other] one has [already] read and goes back and makes a blessing - there is nothing [problematic] with this. Gloss: And there are some who forbid [this] (Mordekhai, Sof Megillah) And thus they practiced in these countries (i.e. Ashkenaz) except for on Simchat Torah they practiced to multiply the readers and practiced according to the first opinion.
Siman 283
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Someone who has a mere bad feeling, but he strengthens himself and walks around like a healthy person, it is forbidden to do any healing for him, even by nonJews, because of grinding spices [lest one grind spices for medicine]...
For someone who has a dangerous illness, it is a commandment to break Shabbat for him. One who hurries to do this is praised. One who asks about this is a murderer.
For every internal sore, which is from the teeth inwards including the teeth, Shabbat should be broken. This is specifically when one of the internal organs is damaged from some sort of wound or the like, but general pains are not referred to as wounds. Rem"a: However, if someone has problems with his teeth and it pains him, he can ask a non-Jew to remove the tooth (Beit Yosef in the name of Orhot Hayim and Issur v'Heter Haaroch).
An internal injury does not require an [expert] appraisal, so even if there are no experts there, and the sick person does not say anything, they do for him as they would be accustomed to do for him on a weekday. But when they know and recognize that the particular illness can wait and does not require [Sabbath] desecration, it is forbidden to desecrate over it even though it is an internal injury
An injury that is not internal, they ask an expert and the sick person, and they do not desecrate the Sabbath until one of them says he needs desecration, that it is by [i.e., according to] one of them lifethreatening (and see below, Siman 618)
A wound that is on the back of the hand and the back of the foot, and so someone who swallowed a leech [?], and so someone who was bitten by a rabid dog, or one of the deadly crawling animals, even if it is a doubt as to whether it is deadly or not, it is like an internal injury.
They desecrate the Sabbath over every wound that is made by iron, and boils that come in the anus, and for "simta," which is called "Plunkr" in gentile language, and over someone who has an exceedingly high fever, or "Simur."
Someone who is overtaken by "blood" they let his blood, even if he is walking on his feet and even on the first day.
Every illness that the doctors say is dangerous, even though it is external on the flesh, they desecrate Sabbath for it. And if one doctor says [the treatment] is necessary [to save the patient's life] and one doctor says it is not necessary, they desecrate [the Sabbath by treating the patient]. And there is someone who says that it does not require an expert, because everyone is considered a bit of an expert, and a doubt when a life is at stake is resolved leniently. Gloss: Some say this is specifically regarding a Jew [that a nonexpert is relied upon] but ordinary nonJews who are not doctors are not treated like experts. Someone whom they wish to force to violate a great sin they do not desecrate the Sabbath for him in order to save him [from the sin].
Everyone who operates with alacrity to desecrate the Sabbath in a matter where there is a danger, behold this is praiseworthy, even if he accomplishes thereby something else [incidental], such as if he spread a net to bring up a child who fell in the river, and he caught fish with it, and any similar case.
If the doctors appraised him (that is, examined his illness and estimated) that he requires one fig, and ten people ran and each brought him one fig, they are all exempt, and they have a good reward from God, even if he got well with the first.
A sick person who is in bed with his illness but is not in danger Rem"a: Or if he has a pain that is bothering him and his whole body pains him, even if he still walks, he is similar to someone bedridden (HaMagid Chapter 2), we tell a non-Jew to provide medical treatment, but we do not violate Toraitic Shabbat prohibitions even if he has an endangered body part. Regarding a Jew actively breaking a rabbinic prohibition, there are some who allow it even if he does not have an endangered body part. There are those who say that if he has an endangered body part we break and if he doesn't, we do not break. There are those who say that if he doesn't have an endangered body part, we desecrate with a slight change, and if he has an endangered body part, we break without a change. And there are those who say that even if he has an endangered body part, we do not break any prohibition that is related to a Toraitic labor, and things that have no connection, we do even if he does not have an endangered body part. This third position is right. Rem"a: It is permitted to tell a non-Jew to cook something for a child that has nothing to eat, because the needs of a child are comparable to a non-endangered sick person. And everything that is forbidden for a Jew to do is also forbidden for the sick person himself to do, but if a non-Jew is doing something, the sick person is allowed to help a bit, because aiding is not considered substantial....
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Producing noise from an instrument is forbidden, but knocking on the door or other things that are not musical are allowed. Rem"a: Similarly, if you do no action, it is allowed. Therefore, those who call their friends by making their mouths sound like birds are permitted to do such on Shabbat (Hagahot Alfasi). It is forbidden to bang on the door with the ring attached to the door, even though one has no musical intentions, because in any event, the ring is made especially for that purpose, and it is forbidden. Therefore, it is forbidden for the sexton to bang on the door to call the synagogue using a tool. Rather, he should bang with his hand (the Agur and Beit Yosef in the name of Piskei Tosafot in Eruvin).
There are some who permit telling a non-Jew to play an instrument at weddings. Rem"a: Even telling a non-Jew to fix the instrument is allowed because of the honor accorded to the groom and bride, but in other situations, this is forbidden (Mordechai in Perek Mashilin). However, in our times, we tend to be lenient with respect to clapping and dancing for a reason that will be explained in the next chapter
On Friday, it is permitted to hang a clock that will ring on Shabbat.
Someone defending his fruits or seeds from an animal or bird should not clap his hands together, nor should he slap his hands on his thighs, nor should he dance to chase the animals away. This is a rabbinic decree lest he pick up dirt and throw it at them.
We do not play with nuts or apples because it might lead to filling in crevices. Rem"a: This is only true on the ground, but it is allowed on a table, because there is no reason to decree against it because of crevices (Rabbeinu Yerucham Part 7). One is permitted to play with bones called "tshich" even though they make noise, because they are not for musical purposes (Hagahot Alfasi at the end of Eruvin). This is all for playing just for fun, but when it is for a profit, it is forbidden; even if it is a game [where one player holds an unknown amount of objects in his hand and the other player guesses whether it is] even or odd, it resembles commerce (Agur and Beit Yosef and Ramba"m Chapter 23). In any event, we shouldn't stop the women and children from doing such, because it is better that they sin by mistake than on purpose (Tosafot and Sma"g and Hagahot Maimoni Chapter 21). Regarding playing with a ball, see above Chapter 308 Paragraph 45.
It is forbidden to draw water using a wheel. This is a rabbinc decree lest one come to water his garden or his ruins or uses it to soak flax. Therefore, if he has neither a garden, nor a ruin, nor a pool to soak flax, it is permitted. There are those who limit the prohibition to a big wheel that draws a lot of water without much effort. These are fixed wheels with many buckets around them. However, our wheels that only draw a bit are permitted, because there is no reason to worry.
If someone has fruit on his roof and sees that rain is coming, he is forbidden to let them down on Shabbat through a trap door in the roof. However, he is permitted to cover them. Even white fruits that are muktzah are permitted to be covered from the drippings.
One is permitted to put a dish under leaks on Shabbat. If it fills up, he can pour it out and return it to its place. This is assuming that it would be possible to use the drippings for bathing. If it is not, this is forbidden because we do not make a chamber pot a priori. However, if he put a dish under drippings that are not fitting for bathing, he is permitted to carry it with the disgusting water inside.
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We do not ride on an animal (and see above, Chapter 305 Paragraph 18, for the laws of a carrage)
We do not swim in water, even in a pool in the yard, because the water can overflow and thus resemble a river. If there is a barrier around the pool, it is permitted, because even if the water overflows, the barrier forces it back, so it is more like a container, and there is no reason to decree out of concern that one will make a float.
We do not clap nor to we slap our hand to our thighs nor do we dance. This is a rabbinic decree lest one come to fix a musical instrument. It is even forbidden to tap one's fingers on the ground or the board or to each other as singers do, or to shake a nut for a child or to play with two nuts so that the child will be quiet. All of this and anything similar is forbidden, based on a rabbinic decree preventing the fixing of a musical instrument. Clapping using the back of the hand is allowed. Rem"a: Today people clap and dance and we do not stop them because it is better that they sin unintentionally . . . There are those who say that today, everything is permitted because we are not proficient in the fixing of instruments, so there is no reason to make decrees preventing the fixing of instruments, as this skill is not pervasive. It is possible that based on this, the practice has emerged to be lenient (Tosafot at the beginning of Perek HaMevi Kadei Yayin).
We do not hold court. Rem"a: Therefore, it was forbidden to arrest and imprison someone who deserved a punishment in order that he not escape. All the more so is it forbidden to give him lashings, because this is a legal matter. If he escapes, we are not liable (Beit Yosef Chapter 253 in the name of the Shibbolei haLeket). We do not betroth women. Rem"a: There are some who allow betrothing when the man has no wife and children (Rabbeinu Tam), and it is possible that this also the rule with regards to a wedding (Sma"g). Even though our established practice is not like this opinion, we can rely on it in a pressing situation, for the additional reason that human dignity is important. It often happens that they do not work out the dowry on Friday until nightfall, and in that case they do the betrothing and wedding on Friday night, because they already have the wedding meal ready and it would be embarrassing for the bridge and groom to not marry then. In any event, a priori one should be careful that it not come to this (and see Tur Even HaEzer Chapter 63). And we do not do chalitza nor we do yibum [levirate marriage], nor do we have a wedding, nor do we dedicate objects to the temple, nor do we dedicate the value of a person or an animal to the Temple, nor do we renounce private use of an object, nor do we separate trumot or maasrot, nor do we redeem a firstborn son [[[wikipedia:pidyon haben|pidyon haben]]], nor do we divorce unless he is very ill (the world is weighing heavily on him). For all of these things, if they were done, whether by mistake, on purpose, or erroneously, what was done is regarded has having been [legally] done.
Someone marrying a widow should not have sex for the first time with her on Shabbat or a holiday (and see above chapter 280).
It is forbidden for a person to float something in water away or towards him. Therefore, it is forbidden to divide woodchips in the water in order to make the water cleaner.
If a boat is sitting on the sand underwater and is not floating at all, one is permitted to enter it. If it is attached like boats in a harbor, even though it floats, one is permitted to enter it.
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Ceramic dishes that have been used for hametz the whole year, even if they were used for oats or other grains, should be wiped well such that there is no noticeable hametz left, and then it is permitted to keep them until after Passover and use them either for what they were used for before Passover or something different. They should be hidden on Passover in a hidden place where one does not normally go, lest one come to use them on Passover. It is good to close them in a room and to hide the key. But refiring it in fire does not work for any ceramic item that was used for hot things, even if it was not used on the fire and boiling liquid was just poured into it. Rem"a: There are those who forbid even for the second container (the Magid chapter 5). Even if they are filled with coals, we are concerned that he will be worried that the containers will crack (meaning that they will break) and will not do a complete refiring. However, if he returns them to the furnace where they make new ceramic items, it is permitted. Because they are sent into a big fire like this, clearly he will not be concerned that they will break. But this is not true of our ovens. Rem"a: For every object that needs to be made white-hot or scalding, it is forbidden to use it even for cold things without kashering it (Mordechai at the beginning of Chapter Kol Shaah). See in Yoreh Deah Chapter 421.
If a kuvia, which is a object made of bricks and dirt, and one bakes on fries in it, or also a small oven called a pidlya, are refired from the outside, it is forbidden to bake in it on Passover, because the hametz inside is not removed. If it is filled with coals on the inside, it is permitted.
Knives should be scoured in the first vessel and then they are permitted. The first vessel was where water was boiled on the fire, even if it is not now on the fire but is still boiling. Before the scouring, they must be cleaned well with a whetstone or a millstone to remove all rust before they are kashered. Therefore, if there are crevices such that they can't be adequately cleaning, it is not sufficient to scour them (the meaning of [the word "hagalah" - scouring] is spitting, because the objects spit out the prohibition in them, and it comes from the language of "Their cow calves and does not cast her calf" [(Job 21:10)]) alone, and they need to be made white-hot where there are crevices. Rem"a: The sheath of the knives cannot be fixed by scouring, and it is forbidden to put the knife in it on Passover (Mahari"l).
Objects used on the fire, like skewers and gridirons and similar things, need to be made white-hot (libun). Libun is such that there are sparks on them. Rem"a: Some are lenient if it is hot such that straw burns on it from the outside (Mordechai the end of Avoda Zara and Hagahot Maimoni chapter 17 from the Laws of Forbidden Foods). We follow the first opinion for everything that requires libun, but for something that needs scouring but has cracks or we are stringent to make it white-hot, it is sufficient to do this lesser libun. A tripod needs libun (Mahari"l).
Objects that were used with hot food should be kashered according to their use. If they are used with a first container, like a spoon that was used in the pot, they must be kashered in a first container. If they are used in a second container, they must be kashered in a second container. For an object that was used when pouring from a first container, it is not sufficient to kosher it in a second container; rather, it must be poured on from a first container. Rem"a: All objects that have cracks or crevices or rust inside them such that it is not possible to pick at them and remove them require libun where they have cracks or rust (Rashba in a responsa).
For every object, we follow how it is most used. Therefore, dishes, even if they are sometimes used in a first container on the fire, because they are most often used by pouring from a first container, they should be kashered thus. Rem"a: There are some who are stringent to scour them in a first container (Tur in the name of Avi Haezri and Mordechai Chapter Kol Sha'ah, and Tosafot at the end of Tractate Avoda Zara), and such is the practice. The same is true for everything where there is a concern that it was used in a first container, like spoons and the like (Hagahot Maimoni chapter 5). There are some who are stringent to scour every cup, even though it is used for cold liquids, because sometimes it is used for hot liquids (Rabbenu Yerucham), and it is the practice o scour them, but after the fact, washing them is sufficient. For big pots that cannot be inserted into a first container, one should put a white-hot rock on top of them and pour boiling water from a first container, and it is as if [they are being kashered in] a first container. The rock should be moved around the whole pot, because then it the whole thing is scoured (Mordechai chapter Kol Sha'ah and Hagahot Maimoni chapter 5 and Agur and Issur vHeiter Principle 58).
There is one who says that spoons made of ivory cannot be scoured. Because they are ruined in hot water, the concern is that [the owner] will be worried about them [and not kasher them sufficiently].
Wooden, stone, and metal objects are kashered by scouring. Rem"a: Also bone vessels require scouring (Mordechai Chapter Kol Sha'ah).
If one scours before the fifth hour [on the day before Passover], he can scour first containers, second containers, and objects that only absorbed a small amount together, and he need not worry (it is also true that he can scour an object two times) (his own words).
For baskets in which meat is salted, some require scouring. There is one who disagrees, and he seems right. (It is good to scour them or to purchase new ones.)
A pan that is fried (meaning that oil is put on it to cook) on is permitted by scouring. If it is long, one side is put [in the water], then it is flipped and other side is put in. If it is even longer, the middle should get libun. (Any libun such that straw burns on it is sufficient. There are some who are stringent to do libun for a pan, but any libun is sufficient as long as straw burns when placed on the outside (his own words). The practice is to do libun a priori, but scouring is sufficient if there are no crevices (Mahari"l)).
All objects' handles require the same scouring as the objects. Rem"a: However, if one did not scour the handles, it is not forbidden after the fact, and even a priori, it is permissible to scour the handles by pouring [hot water] on them (Long Issur vHeiter Principle 58).
If an object has a patch and the patch was put on before the prohibited substance was absorbed, the patch need not be removed, because the [prohibition] is emitted the same way that it was absorbed. If the absorption predated the patch, the patch must be removed before scouring, or coals should be put on the place of the patch until the prohibited substance would burn if it were there, and afterwards the whole object can be scoured. If [the patch] is wooden, there is no way to kasher it except for by widening the gap such that it is possible to remove what is inside. Rem"a: Regarding, impressions that the artisans make on dishes, it is permissible to scour them, as they are there initially. They should be scraped out well (Issur vHeiter and Hagahot).
The iron cover that covers the pot requires scouring, because it sweats from the heat of the pot. If it was placed on the pot during Passover without scouring, the entire dish is forbidden, because the sweat of the cover mixes with the dish.
The iron cover that is placed over a cake when it is baked on a stove requires libun.
A mortar requires scouring. If it is too big to be put into the pot, we put boiling water in it and then insert a hot stone and the boiling water overflows onto all sides. Everything like this is considered scouring with a first container. Rem"a: There are some who are stringent and do libun for a mortar (Tur Yoreh Deah in the name of Rabbi Yoel and the responsa of the Rashb"a and the Tur in the name of Rash"i and Rabbenu Tam), but any libun such that straw will burn from the outside is sufficient (his own words). And the practice is to do libbun a priori, but scouring is sufficient if there are no crevices. If the mortar is wooden, one should peel it with an artisan's tools, because we are concerned about crevices. Afterwards, it should be scoured (Hagahot Maimoni chapter 5).
The sheet on which [dough] is arranged the whole year and the kneading trough require scouring. Rem"a: Peeling with an artisan's tool does not work. For everything that requires scouring, peeling does not work (Mahar"i Weil). The practice is not use troughs and boards on which kneading is done the whole year during Passover, even after scouring, and this is the essential position (Mordechai Chapter Kol Sha'ah and Kol Bo), and this was already explained above in chapter 442 paragraph 11.
The sieve must be checked fully to clean it from the breadcrumbs that stick to it and that stick and cling to the holes in the screen of the sieve and its wood. It should be wiped with water very well. This is true of all of the tools of kneading, that wiping is important. Rem"a: The practice is not to use a sieve after scouring, and this should not be changed (Mahari"l and Beit Yosef). This is true of all similar things, like the tool that we call "rib eizen" and the pouch for the millstones (Mahari"l): for all of them, scouring does not work. Also, baskets that are used for hametz are lke sieves. But old bags are treated leniently after washing them. The stitches must be undone before they are washed (Trumat HaDeshen chapter 116).
Regarding, the shovel that is called "fila," some say that scouring is not sufficient and a new one must be purchased.
We normally pour boiling water on tables and cupboards in which food is stored during the year, because sometimes soup from the pot spills onto them....
Clay barrels in which barley beer is stored are permitted through scouring or by pouring for three days. Rem"a: Scouring the barrels should be done thus: stones should be made white-hot and put inside. Boiling water is poured from a first container. The barrel is rolled such that the scouring gets to every part (Hagahot Maimoni chapter 5). After the fact, if wine or honey was put inside without scouring, but [the barrel] was cleaned well, it is permitted to drink from it on Passover (Mordechai chapter Kol Sha'ah and Hagahot Oshr"i chapter 2 of Avoda Zara and Trumat HaDeshen in chapter 201).
All items, even ceramic ones, that were used for cold hametz are permitted to be used for even hot matzo, besides for the yeast or charoset containers. Even though these have only been used for cold hametz, it is forbidden to use them for hot matzah, but it is permitted to put in cold, baked matzah, but it is forbidden to use them to knead. This is all without scouring, but after scouring, even the yeast or charoset containers can be used if they are not ceramic. If they are ceramic, scouring does not work; even if they have only been used for cold hametz, they cannot be used for even cold matzah. Today, the practice is to not use old earthen jars on Passover (meaning old ceramic things). (The winter house-oven is treated like a ceramic object, and it is forbidden to put anything on the oven on Passover) (Mahar"i Weil).
Ceramic objects that are coated with glass are treated like ceramic objects. Rem"a: There are places where the practice is to not use glazed ceramic things, even new ones (Mahari"l). Do not be stringent except for in a place where there is such a practice (Responsa of the Mahari"l)....
Wooden objects coated in an agent called "barnis" are treated like ceramic objects. Rem"a: There are places that are stringent not to use painted things, even when they are new (Mahari"l) and also things coated in tin. Do not be stringent in this regard except for in a place where there is a custom to forbid (Responsa of the Mahari"l).
All things used for drinking, whether flasks or cups, are permitted after they are washed, whether they are glass, wooden, metal, or ceramic. Even though periodically hot bread is placed in them, because they are usually used for cold things, washing is sufficient, because for every object we follow its usual use. Rem"a: However, there are those who are stringent and require scouring, and such is the practice (see above in paragraph 6).
...Glass containers, even if one put [hametz] inside for an extended amount of time, and even if they are used with hot food, do not need any kashering, because they do not absorb. Normal washing is sufficient for them. Rem"a: There are those who are stringent and say that even scouring does not work for glass objects, and such is the practice in Ashkenaz and in in these lands (Sma"k and Agur). Silver objects that have glass lining inside called "gishmaltzt" should not be scoured, but if it is on the outside, it does not damage [the kosher status of] the object (Trumat HaDeshen chapter 132).
...If chicken was cooked on a skewer on Passover, [the food is] permitted, even if previously, meat salted with unchecked salt was cooked on it. Rem"a: However, this should only be permitted after the fact. Similarly, the practice is to clean the faucet in wine barrels (Agur and Mahari"l). Similarly, wooden sticks that are used to puncture drinking containers need wiping to be put into Passover containers (Mahar"i Weil).
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On the second night after the evening prayer, we begin to count the Omer. And if someone forgot to count, [that one may count] from the beginning of the evening onwards. He may account all night. It is a mitzvah for each person to count for themselves. He needs to count standing and bless before. He should count the days and weeks. How? On the first day he should say “today is day one of the Omer”, until he arrives to seven days. [At which point he should say], “they are one week of the Omer.” And on the eighth day he should say “today is eight days and they are one week and one day of the Omer.” And also, when he arrives to the 14th day, he should say “today is 14 days, they are two weeks of the Omer.” And in this way he should count and onwards until the 49th day.
If they (the people who are counting) made a mistake on a cloudy day and they blessed on the counting of the Omer, they should go back to count when it got dark. Those who are punctilious, they do not count until the stars come out [namely, three stars], and this is a proper thing to do.
The one who prays with the community during the day, he should count with them without a blessing. And if he remembers at night, she should bless and count. GLOSS: And even if he answered “amen” to the blessing of the community, if he had the awareness that he was not fulfilled [of his obligation], he may go back and he may bless and count that night. (Beit Yosef in the name of the Rashba)
The one who asks his friend [during the period of time] between sunset and when the stars come out, “how many days of the counting [of the Omer] is it tonight?”, he should say to him, “yesterday was such and such.” Because if he had said to him, “Today is such and such,” he would not be able to go back and count with a blessing. However, [if he answered back] before [the period of time] between sunset and when the stars come out [he can go back and count], since it wasn’t the time of the counting of the Omer [which is when it is night time] and it doesn’t count for anything. GLOSS: And when the time arrives [to count], it is forbidden to eat until he counts and even if he began to eat, he should stop and count. However, if he began to eat before the time [to count] arrived, it is not necessary for him to stop except [when] he finishes his eating and counts afterwards. (These are his own words because he said counting in our time is D'Oraita (Toraitic Law).)
If he does not know [which day of the Omer it is], and he opens [his mouth to bless on the day] with the intention to finish [the blessing] like [what] he will hear his friend [say as he ends the blessing] , and he stops talking until he hears his friend, and then finishes [the blessing] like him, then he has fulfilled his obligation [to count the Omer].
[The Shulchan Aruch here will present two cases in which the counter thinks one number and says another, and in both cases, the counter cannot go back and bless the day correctly]: [For example]: If he opens [his mouth to bless on the day] and says, “Praised are you, God, Our God, king of the universe” with the intention to say, “today is four [days of the omer]“, because he thinks that the count is four, and then he remembers [the correct day] and finished [the blessing] with [the number] “five” and the [days are indeed five] Or on the contrary [another case], that [the count of the days] is four and he opens with the intention to say four and he was mistaken and finished [the blessing] with five [days of the omer], he should not go back and bless [on the day correctly].
If he forgot [to count] and did not do the blessing all night, he should count during the day without a blessing.
If he forgot to bless on one of the days, between the first day [of the omer] and the rest of the days, he should count the rest of the days without a blessing. But, if he uncertain if he skipped a single day and didn’t count, he should count the days with a blessing.
On Friday night, or on the night of a Yom Tov day (a category of days in which most of the Shabbat rules are in effect), we bless and count after the Kiddush in the Synagogue. And on Saturday evening, or the end of the Yom Tov day, [we bless and count] before the Havdalah [prayer in the Evening Amidah], but after Kaddish Shalem. And if the last Yom Tov day of Passover falls on Saturday night, then he should say Kiddush and Havdalah in one period of time, he still has to count before they do the blessing over Kiddush at the synagogue. (Namely, our counting should be about the same time that they would do Kiddush in the synagogue) GLOSS: And if he does not have any wine, he needs to bless YKNH”Z. See an earlier location, Siman 196.
It is forbidden to eat a new [grain] (as opposed to dried or old grain), even now whether bread, toasted grain, unripe (or damp) grain until the beginning of the evening of the 18th of Nissan, and in the Land of Israel, until the beginning of the evening of the 17th of Nissan.
Siman 490
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It is customary not to get married between Pesach and Shavuot, until Lag BaOmer (the 33rd day), because during that time, the students of Rabbi Akiva died. However, to do "erusin" and "kiddushin" (engagement and betrothal) is OK. And even for "nisuin" (marriage), if someone did so, we do not punish him. Rema: however, from Lag Ba'Omer onwards, all this is permitted (Abudraham, Beit Yosef & Minhagim).
It is customary not to cut one's hair until Lag BaOmer, since it is said that that is when they stopped dying. One should not cut one's hair until the 34th day, in the morning, unless the 33rd day falls on Friday, in which case one may cut one's hair then, in honor of the Sabbath ("kavod Shabbat"). Rema: But in these countries, we do not follow the custom he advocates; rather, we cut our hair on the 33rd day, and we rejoice a bit, and we do not say Tachanun (Maharil and Minhagim). And one should only cut one's hair on the 33rd day itself, but not on its evening. However, if it falls on Sunday, our custom is to cut our hair on Friday in honor of the Sabbath (Maharil). Someone who is performing a brit milah (i.e., the sandak, mohel and the infant's father), or circumcizing his son, is allowed to cut his hair during sefirah in honor of the circumcision (Hagahot Minhagim).
Some have the custom to cut their hair on Rosh Chodesh Iyyar, but this is a mistake. Rema: However, in many places, the custom is to cut their hair until Rosh Chodesh Iyyar, and they do not cut their hair from Lag BaOmer forward, even though it is permitted to cut one's hair on Lag BaOmer itself. But those places who have the custom to cut their hair from Lag BaOmer onwards, do not cut at all after Pesach until Lag BaOmer. And within one city, it should not be that some follow one custom, and some follow another, because of "lo titgodedu" ("do not cut yourselves" - Deut. 14:1, interpreted in Yevamot 13b as "lo te'asu agudot agudot," "Do not become seperate groups"); all the more so, one may not follow both leniencies.
Women have the custom not to do work from Pesach until Shavu'ot, from sunset onwards.
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On Tisha Be-Av we say [during] the blessing of "Bo-neh Yerushalayim" {in the Amidah}: {Nachem} "Console My L-rd my G-d the mourners of Zion etc ..", and "Aneinu" during "Shomeya Tefilah", but if one did not say one nor the other, we do not make them go back. Rema Note: The simple custom is not to say Nachem except during the Minchah prayer on Tisha be-Av, for it was then {in the afternoon} that the fire took hold in the Mikdash, and therefore we pray at this time about the consolation (Rohach, Avudrahum). One who ate on Tisha be-Av, would say "Nachem" {instead of "Rachem"} in Grace after meals (Maharil).
Siman 558
On Tisha Be-Av around afternoon time the sanctuary caught fire, and burned until the sun set on the tenth, [subsequently] for this reason the proper custom is not to eat meat, nor to drink wine on the night of the tenth or the day of the tenth. Rema Note: There are those who are strict until midday and no longer (Hagehot Maymoni). If Tisha be-Av fell on Shabbat and was pushed off until the first day [of the week], it is permitted to eat meat and drink wine on the second day [of the week], but the night is forbidden because of the mourning of the preceding day (Maharil).
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On the 25th of Kislev (start) the eight days of Hanukkah, and they are prohibited for eulogizing and fasting, but are permitted for doing work. The women have made it a custom not to do work while the candles are burning. And there is [an opinion] that says that we may not be lenient for them.
The many meals which we add on [these days] are voluntary meals, since [the Sages] did not establish them as [days of] feasting and joy. Rem"a: But some say that there is somewhat of a mitzvah in adding meals, because during those days was the Dedication of the Altar (Abraham Kara of Prague). It is the custom to recite hymns and songs of praise during the feasts added on them, and then they are mitzvah meals (Book of Customs). Some say that cheese should be eaten during Hanukkah, because a miracle was done though milk which Yehudit fed the enemy. (Kol Bo and Nissim of Gerona).
We do not eulogize on [these days], except for a sage in one's presence. Rem"a: And we do not fast for the day one's father or mother died. And [regarding] a fast for a dream on Hanukkah, see above Section 568 Paragraph 5. As regards the Justification of [Divine] Judgment [prayer], see above in the Laws of the New Moon, Section 420 in Rem"a. And see below, Section 683.
Siman 671
One needs to be very diligent in kindling the Hanukkah lights. Even a poor man living off charity must lend or sell his clothes, and buy oil to kindle with.
How many lights should one kindle? On the first night, he kindles one [light]. From then on he continues to add one each night, until on the last night they are eight. And even if the household members are many, they should not kindle more. Rem"a: And some say that every one of the household members kindles (Maimonides) and such is the widespread custom. And they should take care to each place their lights in a unique place, so that it will be apparent how many lights they are kindling. (Abraham Kara of Prague)
An [oil] light with two outlets [for the wicks] counts for [the kindler] as two.
If one filled a bowl with oil and surrounded it with wicks — if he covered it with a vessel, each wick counts as one light. [If] he did not cover it with a vessel, it does not even count as one light, because it is like a bonfire.Rem"a: Therefore one should be careful to place the lights in a straight row and not in a circle, since that is like a bonfire. (Hagahot Maimoniot quoting Sefer Mitzvot Katan) It is permitted to kindle with candlesticks, since each light is separated greatly from the other. (Terumat Hadeshen Section 105) One must be careful when preparing lights, even of wax, not to stick them together and kindle them, since that is like a bonfire. (Piskei Mahar"i 65) Even with the lights of the Sabbath and Holy Days one must be careful not to do so. (Or Zarua)
One should place the Hanukkah light at the entrance which adjoins the public domain, on the outside. If the house opens to the public domain, he should place it at its entrance. If there is a courtyard in front of the house, he should place it at the entrance of the courtyard. If he lives in the upper floor, having no entrance leading to the public domain, he should place it at a window that adjoins the public domain. In a time of danger, when one is not allowed to perform mitzvot, it is enough that he place it on his table. He needs another light to use for its illumination. And if there is a bonfire, he needs no other light. But if he is a dignified person, whose way is not to use the illumination of a bonfire, he needs another light.
One should place [the Hanukkah light] above three handsbreadths [from the ground]. It is a mitzvah to place it beneath ten handsbreadths. But if he placed it above ten handsbreadths, he has fulfilled his obligation. However, if he placed it above twenty cubits, he has not fulfilled his obligation. Rem"a: And even if he took it as it is, lit, and placed it below twenty cubits, he has not fulfilled his obligation, because the kindling accomplishes the mitzvah. (Beit Yosef quoting Tosafot)
It is a mitzvah to place [the Hanukkah light] in the handsbreadth closest to the entrance on the left, so as to have the mezuzah on the right and the Hanukkah light on the left. But if there is no mezuzah in the entrance, he should place [the Hanukkah light] on the right. If one places it in the doorway itself, he should place it on the leftmost half of the entrance. Rem"a: However nowadays, when all kindle inside, and there is no distinction for the people of the public domain at all, one should not worry so much if we do not kindle it in the handsbreadth closest to the entrance. In any case, the custom is to kindle it in the handsbreadth closest to the entrance, as in [our ancestors'] days, and one should not deviate; unless the household members are many, [in which case] it is preferable for each one to kindle in a unique place rather than mixing the lights together, with no distinction of the number of lights they are kindling. In any case, they should take care not to kindle in the same place where they kindle lights all year, since then there would be no distinction at all. And even though there is only no distinction except for the members of the household, some distinction at least is necessary. In the synagogue, one should place [the Hanukkah light] at the southern wall (or to the south of the lamp, and he should arrange them from east to west). (Terumat Hadeshen Section 104, Beit Yosef) We kindle and recite the benedictions (in the synagogue) for the sake of publicizing the miracle. Rem"a: A person does not fulfill his obligation with the lights of the synagogue, and needs to kindle again in his own house. (Isaac ben Sheshet Section 111) We have the custom to kindle in the synagogue between the afternoon prayer and the evening prayer. Some have the custom to kindle on the Sabbath Eve before the afternoon prayer. (Kol Bo and Book of Abudirham) If [the prayer leader] wants to quickly pray right away after [he] has recited the benedictions and kindled one of them, the synagogue attendant may kindle the rest, and the prayer leader may pray. (Jacob ben Moses Moelin)
A courtyard having two entrances on two sides, [the owner] needs to kindle [Hanukkah lights] at both, because of suspicion [that he did not light]. But if both entrances are on the same side (and belong to the same house) (Kol Bo), one of them is enough for him. Rem"a: When one kindles at two entrances, he only recites the benedictions by one of them, and kindles the second without a benediction (Nissim of Gerona). However, nowadays, when all kindle actually inside and there is no distinction for the people of the public domain at all, even if a courtyard or house has many entrances on many sides, we kindle only once inside; so it seems to me and so is the widespread custom.