Reb Eliezer

שבת יט,ב

The RMA says in SA O”CH 334,26 that currently, if necessary, we are allowed to put out a fire on shabbos as it endangers everyone.

שבת יח,ב

The Ran in the beginning of Perek Kira explains that the covering of the coals can be done partially because it is a haker, reminder not to touch it to make it burn better. We put a metal plate, blech on the gas as a reminder so even if we don’t cover the knobs, it acts as a reminder.

שבת יז,ב

The Nemukei Yosef in Bava Kama 22, asks according to the view that fire is harmful as an arrow by constantly renewing itself, how can we light shabbos candles? He answers, as long as she lights erev shabbos, ir is considered completed erev shabbos. The karoim who did not allow to use fire burning on shabbos held like the kashye, therefore, it is a requirement to eat warm food on shabbos.

שבת יג,ב

כל הפוסל את התרומה מטמאה משקה להיות תחלה a sheni letuma would make teruma a shlishi and no further will make fluids be a rishon. The SA O’CH 158,4 if someone dunks anything in seven fluids that is machshir יד,שחט,דם
ייו,דבש,שמן,חלב,טל,דם,מים wine, honey, oil, milk, dew, blood and water should wash his hand before. We don’t follow this halacha except by the Pesach seder. The Taz O’CH 473 questions why is the peasch night different? Some say that the children have something else to ask. Maybe, this reminds us as a symbol of redemption and the rebuilding of the Beis Hamikdash when these laws will be relevant.

שבת יב,ב

Rebbi Yishmoel ben Elishah read through candle light, saying I will read and not bend and fix but he ended up doing it. He said כמה גדולים דברי חכמים שאמרו לא יקרא לאור הנר how great are chazal who said not to read by candle light. Explains the GRA that the greatness of chazal was that they did not reveal the reason for the prohibition. Once the person knows the reason he tends to rationalize by saying that it does not apply to him. King Solomon married multiple women indicating that he can watch out and they won’t sway him away from Hashem but at end they did. He rationalized as he knew the reason but others did not as they did not know the reason.

This idea to notify when one gives something to his friend is to spread good feelings and peace creating unity.
It could be implied in the pasuk in Mishlei (3,27) אל תמנע טוב מבעליו don’t withhold good from its rightful recipient. The person giving something to an other deserves hakoras hatov, good and if he does not know it, he cannot provide it.
The Ohr Hachaim on the pasuk אני ה’ מקדישכם says that through the shabbos we see the greatness of our neshomo that even though how great shabbos is but the neshomo is greater. The Chasam Sofer explains how the neshomo is the greatest. The mishkan was the holiest place but it cannot be built on shabbos, so shabbos is greater than the mishkan. But the protection of live supersedes the holiness of shabbos. Therefore the neshomo is the greatest holiness. I made a kal vochomer, if one takes out the wrong Sefer Torah by mistake we have him find the place rather than put it back because we will say that the Sefer Torah is pasul and the holiness of it only emanates because of a Jew with a neshomo who wrote it, so how much do we have to watch out not to denigrate a Jew who has a neshomo, a chelek elokai mimaal himself.

שבת י,ב

There is an argument between the Meharal and Maharam Shick what comes first if there is a conflict between אמת and שלום.
The Maharam Shick says that אמת comes first based on the pasuk אמת ושלום אהבו whereas the Meharal says that שלום comes first because it is the name of Hashem whereas חותמו של הקב’ה אמת emes is the stamp of Hashem and the name comes before the stamp.

If someone procrastinates with mincha in the middle of some work saying I wll still will have time to daven and meanwhile the time runs out says in SA O’CH 98,8 and MA s’k 11 is considered forgotten which is accidental and he can daven two shmonei esreis for maariv. This argument is brought by the Nemukei Yosef Bava Kama 24 about someone having a stone on himself and falls asleep and when he gets up someone else gets hurt when he stands up. A field in a walled city must be redeamed in a year and waits to the last minute and then forgets it is it accidental?

שבת ט,ב

מנחה גדולה 12:30, early mincha a normal day when the night is as long as the day six and half hours starting at 6:00 in the morning.
3:30 מנחה קטנה late mincha nine and half hours

The RMA in SA O’CH 232 says that the custom is to allow a big meal at the early mincha and small meal and the late mincha. People will remember to daven as they usually daven in a shul.

Tosfas says that even though maariv is voluntary, we should still be careful not to be mevatel for no reason. Once a person says it, he makes it obligatory. Currently, since everyone davens maariv, why don’t we have the shliach tzibur repeat the shmonei esrei for maariv? Maybe, since it was voluntary originally it was never instituted. The MB 237,1 says that it became a mitzva which cannot force the repetition.

The Aruch Hashulchan in O’CH 345 explains that in the olden time there was a main road where all other roads would meet. The houses were in an alley closed on one side and meeting this main road on the other side (movo). The main road had doors on each side but open at nigh 16 amos wide. This is derived from the mishkan were all the tents would converge to the Moshe Rabbenu’s tent where all 600,000 people gather and the wagons to the mishkan took up 16 amos.
Most agree that 600,000 is required. Rav Moshe in Igros Moshe O’CH (4,87) says that a city having 12 mil by 12 mil where this amount of people gather makes it a public domain considering it a platyeh godaloh. The Aruch Hashulchan says that each street is judged for itself.
The RMA O’CH 346,3 says that currently all of our streets are considered karmelis, only rabbinical. This is the the view of most poskim and therefore we can make an airuv with a tzuras hapesach without actual doors. Most poskim’s view is that cars don’t can included in the count. We have houses on each side of the road with street lights which limit the public movement. There are other roads circumventing the main road, so the main road is not as important as it used to be.

שבת ה,ב

The SA YD 277,1 says that we should not turn a sefer on its face by having the letters on the bottom as we find over here Rashi explaining that it is a bizoyan for the sefer. The Bach also includes in the prohibition not to leave a sefer open and walk away without covering it. The Shach says that a person forgets his learning when he leaves the sefer open.