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| "title": "Arukh HaShulchan", | |
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| "... The Levush seemed to say that it is good toadd to the number of people called to the Torah [a.k.a. “hosafot”]; he wrote regarding addition, “We ascend in sanctity.” It does not appear so, though, from all of the authorities; it seems that they only permitted addition[and did not encourage it]. According to Rashi, one may add because adding will not keep people from their work. According to the Ran adding is permitted because Shabbat has great sanctity…", | |
| "", | |
| "Some say that the mishnaic permission to add ascendants referred only to the time of the mishnah, when the middle ascendants did not recite blessings. Today, when each ascendant recites blessings, adding ascendants adds blessings, and is close to introducing purposeless blessings. These blessings were never instituted. This argument is correct, but this opinion has never been accepted. Most authorities did not agree to it, for even in the time of the gemara each ascendant recited blessings, and yet early authorities all wrote that one may add. This is the custom which has spread.", | |
| "The same permission extends to Yom Kippur, when it occurs on Shabbat. Some are careful not to add ascendants on Yom Kippur even if it occurs on Shabbat, though; the beginnings of each portion are about atonement, and so it is good not to change them. However, what can we do? The people will not listen to us, saying that they must add ascendants due to complaints by the laity who wish to ascend to the Torah. Since there is no prohibition involved, it is not worthwhile to stand in argument against it and to protest. " | |
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| "It is written, \"If you will restrain your feet on Shabbat; refrain from accomplishing your own needs on My holy day…and you will honour it by not engaging in your own affairs, not seeking your own needs, not discussing matters.\" (Isaiah 58:13) One may not perform on Shabbat any business or commercial activity, even if there is no violation of an av melachah [one of the thirty-nine categories of prohibited activities]. This is what the verse refers to as \"your own needs,\" as if to say weekday needs. The Torah warned us about acting out our business, as well as speaking about it. The Sages expounded that speaking [about business] is forbidden, but thinking about it is permitted (Shabbat 150a); one may think about his business in one’s heart. Nevertheless, on account of oneg Shabbat (pleasure on Shabbat), there is a commandment to not think about it at all, and his work should appear completed in his eyes. The Sages only permitted [business] thought which will not cause a discomfortof the heart and worrying. An example of this occurs when a person’s business is going well and is successful, and there is no scattering of the soul. However, thinking which causes worrying and discomfort of the heart is forbidden, for there could be no greater abdication of oneg Shabbat. A midrash (Mechilta Shemot 20:9) on the verse, \"For six days you shall work and perform all of your work\", explains that all of a person’s work should appear completed in his eyes when Shabbat arrives. It is impossible for a person to complete all of his work in one week. Rather, it should appear to a person on each Shabbat as if he had completed all of his work. There could be no greater oneg Shabbat than this. (Tur)Similarly, we say in davening [Shabbat minchah] \"a rest of peace and tranquillity, calm and security, a complete rest that You desire.\" Also, in the blessing after meals we say, \"there should be neither distress nor grief on our day of rest.\" (Beit Yosef in the name of the Ri) There is great reward for observing this. Even in this world, a person is rewarded in his livelihood, as recorded in a Talmudic braita: A righteous person had a breach in his field's fence, and he decided to fix it. He then remembered that it was Shabbat, and he refrained from fixing it. (He did not fix it during the week, either, as a self-imposed penalty for thinking about fixing it on Shabbat.) A miracle happened, and a caper bush grew [in the breach], and from this plant he received enough livelihood to support him and his family (Shabbat 150b)." | |
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| "For some decades, due to our great sins, leprosy has spread among cantors. These cantors hold a small silver fork or a lump of iron (termed kamar tone) when standing before the platform on Shabbat and Yom Tov, for setting the song’s pitch. The cantors place the fork between their teeth, and they hear a musical sound; they then know how to arrange the song. This is, literally, a musical instrument, designed to produce music. We do not have the power to protest their claims that they cannot generate music without these instruments. Due to our great sins, our generation is loose and the masses support these cantors. Not only are we unable to protest, but even exiting the synagogue causes a fight, as is known. Perhaps we could suggest that this device is not among the “musical instruments” which our sages prohibited, for the following reasons: The sound of this music is not heard other than from the cantor’s mouth to his ear, the sound is only momentary, and the purpose is to generate vocal song, which was never forbidden. This matches what we have written regarding whistling and placing one’s hand in one’s mouth [on Shabbat]. We need to justify this; it would be disgraceful to say that the Jewish nation would stumble in a Shevut, all the more so when standing in prayer before the King of Kings, G-d Himself! Further, regarding the practice of saying words, and repeating them twice and three times, and spreading notes before the platform to sing in the style of a performance – all who have awe of heaven are pained by this, and they cannot protest, for the masses are undisciplined, and they will not listen to the words of the sages in this matter! They say that this is their enjoyment of Shabbat and Yom Tov! In truth, perhaps there is no prohibition in this, but one who is good before G-d will flee therefrom. We have come to justify the actions of the sanctified descendants of Israel, whose eyes are sealed. Perhaps, from the fact that our Sages said that one silences a cantor only for repeating the word “Shema,” we may say that this is not true for other words that they repeat twice and three times. As to the notes they spread before the platform, we cannot present a reason to state a clear prohibition here, and so, “Let Israel practice as it will; better for them to practice in error, etc.”", | |
| "[Further, regarding the practice of saying words, and repeating them twice and three times, and spreading notes before the platform to sing in the style of a performance – all who have awe of heaven are pained by this, and they cannot protest, for the masses are undisciplined, and they will not listen to the words of the sages in this matter! They say that this is their enjoyment of Shabbat and Yom Tov! In truth, perhaps there is no prohibition in this, but one who is good before G-d will flee therefrom. We have come to justify the actions of the sanctified descendants of Israel, whose eyes are sealed. Perhaps, from the fact that our Sages said that one silences a cantor only for repeating the word “Shema,” we may say that this is not true for other words that they repeat twice and three times. As to the notes they spread before the platform, we cannot present a reason to state a clear prohibition here, and so, “Let Israel practice as it will; better for them to practice in error, etc.” In truth, perhaps there is no prohibition in this, but one who is good before G-d will flee therefrom. We have come to justify the actions of the sanctified descendants of Israel, whose eyes are sealed. Perhaps, from the fact that our Sages said that one silences a cantor only for repeating the word “Shema,” we may say that this is not true for other words that they repeat twice and three times. As to the notes they spread before the platform, we cannot present a reason to state a clear prohibition here, and so, “Let Israel practice as it will; better for them to practice in error, etc.”]" | |
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| "The increasing of the number of meals that we partake in [on Chanukah] are ‘voluntary meals’ [as opposed to meals which are a mitzvah], because [the Sages] did not set [the days of Chanukah] for drinking and rejoicing, as they did on Purim. [This is because] the decree of Haman was on the body, to destroy, kill, and wipe out [all of the Jews] (Esther 3:13), therefore, we need to celebrate with our bodies. But the decree of Antiochus was abolition of Torah learning and mitzvot, and even though this is worse than a decree of physical [annihilation], nevertheless, they were decrees against our souls. Therefore, we need to gladden our souls with Hallel, thanks, melodies, songs and praises, and the body has no connection to these [methods of rejoicing]. (And this also answers the question of the Taz 670:3 [who asked that if it is worse to cause one to sin rather than kill him per Rashi Devarim 23:9, why do we not celebrate this holiday more than, or at least equally to, Purim?]) However, there are those who say [Rama Orach Chaim 670:2, in the name of Rabbi Avraham Kara of Prague] that there is a slight mitzvah to increase the number of meals, first, because celebration of the soul is somewhat dependent on the happiness of the body, as we can sense. Additionally, [we rejoice physically] to remember the dedication of the Mishkan, which was set as [a holiday of] drinking and rejoicing. One should also sing songs and praises at these meals, and then it will certainly be considered a ‘mitzvah meal’. But those who play with cards-their punishment is great, and due to our many sins, this plague of tzara’athas spread through the house of Israel. Woe to us that this has happened in our days, and many types of sins are caused by this activity! And may He, the merciful, forgive sin, and one who has the ability to abolish this [practice], his merit will be very great. " | |
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| "Even HaEzer": { | |
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| "Choshen Mishpat": [ | |
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| "schema": { | |
| "heTitle": "ערוך השולחן", | |
| "enTitle": "Arukh HaShulchan", | |
| "key": "Arukh HaShulchan", | |
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| "heTitle": "אורח חיים", | |
| "enTitle": "Orach Chaim" | |
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| "enTitle": "Yoreh De'ah" | |
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| "enTitle": "Even HaEzer", | |
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| { | |
| "heTitle": "סדר הגט", | |
| "enTitle": "Seder HaGet" | |
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| { | |
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| "enTitle": "Seder Chalitza" | |
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| { | |
| "heTitle": "חושן משפט", | |
| "enTitle": "Choshen Mishpat" | |
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