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Irish Zionist:
Carrying: carrying from a private to a public domain and vice versa, or carrying in the public domain
Whats this mean?
muman613:
--- Quote from: Irish Zionist on February 07, 2010, 10:53:11 AM ---Carrying: carrying from a private to a public domain and vice versa, or carrying in the public domain
Whats this mean?
--- End quote ---
This is the prohibition of carrying an item from within your home {a private domain} to the outside {a public domain}. This prohibition doesnt allow us to carry any items, including keys, money, wallets, etc. from within our homes to the outside. There is a rabbinic ordinance which involves creating a Erev {A seperation} which is a demarcation in the public area {either a wall, or a string strung thoughout the community} which allows a Jew to carry items.
Here is what Chabads 'Ask Moses' Rabbi says about this topic:
http://www.askmoses.com/en/article/208,2104816/What-s-the-deal-with-carrying-on-Shabbat.html
--- Quote ---
What’s the deal with carrying on Shabbat?
One word of introduction before we start: Shabbat is a day of “rest”. Not rest as in “weekly-vacation”; rather, Shabbat is a breather from the mundane things in life - to allow us to focus on our spiritual side. Accordingly, the Torah prohibits those activities that are normally associated with the everyday aspects of our lives.
One of the 39 weekday activities (see What are the 39 Melachot?) that the Torah bans on Shabbat is “carrying” or “transfer of objects.” “Carrying” is achieved by lifting an object from one area and placing it down in another or by throwing or dragging an article from one location to another. If you have something in your pocket, you “lift” it as you begin walking and “place it down” the moment you stand still.
This law hinges on four “domains”.1 Once you understand what each of these is, you should find it relatively easy to determine where, what and how you can carry on Shabbat.
1) Reshut HaYachid a.k.a. Private property
Your home, garden, and even your car (while parked on the street) qualify as a “private domain”. The legal definition of such a property requires that it:
* Has a single owner,
* Occupies a minimum area of 4 sq. Tefachim2 (12.6 sq. in. or 32 sq. cm) AND
* Is fenced in with a 10 Tefachim (31.5 in. or 80 cm) or higher wall.3 OR
* Stands on a platform with four sides that are 10 Tefachim high.
On Shabbat you’re allowed to carry whatever you’d like (provided it is not muktzeh [see What is "Muktzeh"?]) - as much as you’d like - in a Reshut Hayachid. For example, you may rearrange all your furniture in your home on Shabbat (though that’s not really in line with true Shabbat spirit).
If you own two adjoining properties, you’re allowed to carry objects from one to the other. On the other hand, if you stay in a hotel (where each guest’s room is their own for the duration of their stay) or an apartment building, you may not carry anything out of your hotel room or apartment.
Tenants or hotel residents can organize an Eruv Chatzerot to allow them to carry in these areas. This procedure comprises taking some food (usually matzah) from each tenant and storing it in a central location. Alternatively, one representative can purchase a box of matzah on behalf of the other tenants. One representative makes the relevant blessing over the Eruv, followed by a declaration that this Eruv permits all tenants to carry throughout the building on Shabbat. (See What is an Eruv?)
2) Reshut HaRabim a.k.a. The Public domain
Times Square or the Autobahn might qualify for this title. To be considered a real public domain, an area must:
* Have no roof,
* Not have walls or partitions on three or more sides,
* If it is in a city, pass right through the whole city,
* Have a width of at least 16 Amot4 (25.2 ft. or 7.68m)5
Some authorities say that a Reshut HaRabim needs to handle a daily traffic flow of 600,000 people. (That’s because when the Torah introduced the concept of a Reshut HaRabim, it referred to the Jewish camp in the desert .6 The official census of that group equaled 600,000.)
The Torah stipulates that you may not transfer any object from a Reshut HaYachid to a Reshut HaRabim or vice-versa on Shabbat. You are not even allowed to carry an object for more than four Amot (6.3 ft. or 1.92 m) within a Reshut HaRabim on Shabbat.7
3) Carmelit a.k.a. what average people consider public property
From what you’ve read so far, you’re probably wondering why we may not carry our Talit, purse or baby’s bag to Shul on Shabbat. After all, our suburban streets hardly qualify for Reshut HaRabim status, so the Torah would apparently have no problem with our carrying into or through these areas.
Our Sages realized that most people refer to any public property - regardless of traffic volumes or size - as just that: Public property. So, the average person would get confused if they knew that you could carry in some public areas and not in others. People were bound to conclude that they could carry in a Reshut HaRabim, just as they did on their own street.
To avoid this issue, the Sages introduced the Carmelit principle. According to this rule, all public properties assume the same status on Shabbat.
This means that they forbade you to carry anything from your home (or any other Reshut HaYachid) into the street, shopping mall, park, or any other Carmelit. Neither may you transfer an object from a Reshut HaRabim to a Carmelit, or vice-versa. And, just like you’re not allowed to carry something for 4 Amot in a Reshut HaRabim, you may not do so in a Carmelit.
It is important to note that this Rabbinic law has the full force of a Torah law and may not be neglected.
There is one important caveat:
Since the Sages devised this law, they also devised a system to circumvent it. Remember: The Carmelit law was introduced because public areas resemble a classical Reshut HaRabim. So, if you can make the Carmelit area resemble a Reshut HaYachid, nobody will make the mistake of confusing the two - and there would be no problem carrying in the Carmelit.
So, how do you make the public domain look like it’s privately owned?
You make an Eruv.8
You create an eruv by demarcating an area or suburb with symbolic partitions (usually poles with wire strung from the top of the one to the top of the other, to represent doorways. These would typically need to be placed wherever the area has no existing walls). The residents would then leave food at a specified location to render the entire area the common property of the residents.
This way, an entire neighborhood is made to resemble a private home - with a partition all the way around, and a centralized ownership (represented by the common food).
The exact procedure for establishing such an eiruv is highly complex and a competent rabbi needs to oversee the process.
4) Mekom Petur a.k.a. no man’s land
There are certain places that, according to Jewish law do not qualify as a domain per se. Practically, this means that you are allowed to move an object from such a place to a Reshut HaYachid, Carmelit or even a Reshut HaRabim or vice-versa.
A mekom petur would include any place inside a public area that is less than 4 sq. Tefachim and higher than three Tefachim (9.45 in. or 24cm).9
So, let’s say you’re walking home from shul on Shabbat and discover a piece of paper in your pocket. The best way to avoid desecrating Shabbat would be to place it on the nearest street sign or mound of soil (or other mekom petur).
Today, many established Jewish communities have an Eruv in their neighborhoods. This makes life easier for people who live in those communities. If you live in an area with an Eruv, make sure you know the rules of carrying on Shabbat for when you spend Shabbat in a hotel, vacation resort or a community that does not have an Eruv.
--- End quote ---
Irish Zionist:
1) Does every Jewish person in Israel that (follows Torah of course) do Shabbat. Lets say for instance there is a security situation on Shabbat, is it desecrating Gd's name by acting upon that treat.
2) What about Jewish people in Israel monitoring radar on Shabbat?
3) On Shabbat is there no vehicles driving on the roads in Israel and if there is, is it desecrating Gd's name?
muman613:
--- Quote from: Irish Zionist on February 07, 2010, 12:20:51 PM ---1) Does every Jewish person in Israel that (follows Torah of course) do Shabbat. Lets say for instance there is a security situation on Shabbat, is it desecrating Gd's name by acting upon that treat.
2) What about Jewish people in Israel monitoring radar on Shabbat?
3) On Shabbat is there no vehicles driving on the roads in Israel and if there is, is it desecrating Gd's name?
--- End quote ---
Very good questions IZ... I think I know where you are going with this...
The answer to your question is this... Shabbat is done by every Jewish person who obeys the Torah. You know that Shabbat merits one of the 10 Commandments... We just read the 10 Commandments in Shul because we read Parashat Yitro which includes the episode at Mount Sinai and the giving of the 10 Commandments.
The Fourth Commandment reads:
"Remember the Sabbath Day, to keep it holy. Six days you shall labor and do all your work; but the seventh day is a Sabbath unto the Lord your G-d. On it you shall not do any manner of work -- you, your son, your daughter, your man-servant, your maid-servant, your cattle, and your stranger that is within your gates. For in six days the Lord made heaven and earth, the sea and all that in them is, and rested on the seventh day; wherefore the Lord blessed the Sabbath Day, and hallowed it."
Now regarding what happens when a 'security situation' occurs it is very simple... The concept known as "Pikui Nefesh" which means "Saving Lives" becomes relevant. This very important principle allows us to violate every single commandment in the Torah as long as it involves saving a Jewish life. The reason for this is the principle "Save a single life, save the world". And we also learn from Torah "Obey my commandments so that you may live" {my translations are loose and may be inaccurate}.
So it would be absolutely OK for some Jews to carry weapons and be prepared for any life threatening situation. It would be OK for some Jews to operate Radar and other high technology weaponry as long as this would result in the saving of Jewish life from a threat.
Concerning driving.... In current day Israel I believe that some Jews, obviously those who are not Torah Observant Jews, who drive on Shabbat. There is a great outcry by some Haredi Jews because somewhere there is a parking lot which offers free parking on Shabbat. Because of this it encourages Jews to violate Shabbat by driving. Of course I stand against driving in Israel on Shabbat by Jews, and especially driving in Jerusalem on Shabbat.
http://www.yutorah.org/_shiurim/Pikuach%20Nefesh%20Part%20I.html
http://www.yutorah.org/_shiurim/Pikuach%20Nefesh%20Part%20II.html
--- Quote ---Pikuach Nefesh: Saving a Life on Shabbat
Part I
The value of human life is so dear that the Torah mandates violation of Torah law in order to save a life (pikuach nefesh). Although there are three exceptions to this principle (murder, idolatry and incest), violation of Shabbat is not an exception to the rule. Therefore, if a life threatening situation arises on Shabbat, one is required to do whatever is necessary to save the life of the individual, even if it means performing a melacha that would otherwise be prohibited on Shabbat. In fact, the Beraita (cited by the Gemara, Yoma 84b) states that one who is expeditious in saving a life on Shabbat (in a situation that involves performing a melacha) is considered praiseworthy (harei zeh meshubach). This article will explore the source for performing melacha in a life threatening situation as well as the nature of the mandate to perform melacha.
The Source That Pikuach Nefesh Overrides Shabbat
The Gemara, ibid, quotes numerous opinions as to the source that one violates Shabbat (or other transgressions) in order to save a life. Two sources emerge as the source that pikuach nefesh overrides Shabbat. The first is "v'shamru b'nei yisrael et haShabbat" (Shemot 31:16) from which the Gemara derives that one should violate one Shabbat in order that someone else should be able to observe many Shabbatot. The second source is vachai bahem (Vayikra 18:5), from which the Gemara derives that mitzvot are meant to be a source of life and not the cause of someone's death. The Gemara then states that the second source is more encompassing than the first source. The first source may only apply in a situation where a life will definitely be saved through the violation of Shabbat. The second source applies even in a situation where it is questionable whether a life will be saved. Tosafot, Yoma 85a, s.v. U'Lifake'ach, note that the second verse serves as the source for the opinion of Shmuel (Gemara, ibid) that lo halchu b’pikuach nefesh achar harov, when it comes to life and death matters statistical data is ignored. If there is remote possibility of saving someone’s life, all means are employed to do so, even if this entails violation of a Torah prohibition. Tosafot explain that the verse vachai bahem teaches that a mitzvah can never be a possible factor in the death of an individual.
The Differences Between the Two Sources
R. Naftali Z.Y. Berlin, Ha'Amek She'elah 1:8, and 167:17, introduces a novel difference between the two sources presented above. As mentioned previously, the source of v'shamru b'nei yisrael et haShabbat only applies to a case where a life will definitely be saved. R. Berlin proposes that the second source of vachai bahem is limited to a person who is considered a "live" individual. Thus, the second source does not serve as a source to permit violating Shabbat to save an endangered fetus. One can only violate Shabbat to save a fetus based on the first source. However, since the first source only applies to a situation where a life will definitely be saved, R. Berlin suggests that one cannot violate Shabbat to save the life of a fetus in a situation where the life saving mission will have questionable success.
Approximately fifty years prior to the publication of R. Berlin's Ha'Amek She'elah, Shulchan Aruch HaRav, Kuntrus Acharon 306:1, anticipated the possibility that one can argue that one may not violate Shabbat to save a fetus if the mission has questionable success (a position later to be adopted by R. Berlin). Shulchan Aruch HaRav rejects this possibility by claiming that the verse vachai bahem encompasses all life threatening situations including the saving of a fetus. R. Shlomo Zalman Auerbach (cited in Nishmat Avraham Vol. IV, pg 50) rules that R. Berlin's opinion is only accepted in a situation where it is known that the fetus will not survive and Shabbat is violated in order to delay the death of the fetus. However, if there is any possibility that the fetus will survive, it is treated as a regular case of pikuach nefesh and Shabbat is violated to save the fetus.
The Gemara, Yoma 85a, states that one may even violate Shabbat in a situation where it is known that the life saving mission will only extend the individual's life for a few hours. Me'iri, ad loc., s.v. HaMishna HaChamishit, explains that the reason why this is permitted is because in those few hours the patient has the opportunity to repent for his sins. Mishna Berurah, Biur Halacha 329:4 s.v. Ela, notes that Me'iri is operating within the first source for saving a life on Shabbat. According to the first source – based on the principle that one should violate one Shabbat in order that the patient may observe many more Shabbatot- the life saving mission does not necessarily have to produce the possibility that the patient will be able to observe other Shabbatot. It is sufficient if he is able to perform other mitzvot. Me'iri's opinion is that since one can perform the mitzvah of Teshuva in mere seconds, it is worthwhile to violate Shabbat to temporarily extend the life of the patient. It is implicit from Me'iri's comments that if the patient's state of consciousness does not allow him to perform any mitzvah, one may not violate Shabbat to extend his life. Mishna Berurah posits that most Rishonim accept vachai bahem as the source that one violates Shabbat to save a life. Accordingly, one would violate Shabbat to extend the life of an individual even in a situation where he will only live temporarily and his state of consciousness does not allow him to perform any mitzvah whatsoever.
Hutrah or Dechuyah
The Gemara, Yoma 83a, quotes a Beraita that if one is in a life threatening situation and his condition requires him to eat one of two types of non-kosher food, he should choose to eat the food item whose violation is less stringent. [This principle is known as hakal hakal techilah (the lesser one comes first).] For example, if he must choose between neveilah (meat that was not slaughtered properly) and tevel (fruits that were not yet tithed), he should choose the tevel. This is because one who wantonly eats neveilah is punished through lashes and one who eats tevel is not.
Rabbeinu Asher, Yoma 8:4, discusses a case of someone in a life threatening situation whose condition requires him to eat meat on Shabbat. The question arises: is it preferable for him to eat neveilah meat, or is it preferable to slaughter an animal on Shabbat so that he may eat a kosher meat? At first glance, the principle of hakal hakal techilah should dictate that the violation of neveilah, which is only punishable by lashes, should be preferable to the violation of Shabbat whose transgression is punishable by death. Nevertheless, Rabbeinu Asher presents a few reasons why one should slaughter the animal and forgo the neveilah. One of those reasons (Rabbeinu Asher attributes this reasoning to Maharam MiRutenberg) is because pikuach nefesh on Shabbat is hutrah (permitted). This means that Shabbat is suspended in the face of a life threatening situation. However, the prohibition of eating neveilah is dechuyah (pushed aside) for pikuach nefesh. This means that the prohibition of eating neveilah remains and the life threatening situation overrides the prohibition. Since Shabbat is suspended in the face of pikuach nefesh and neveilah is not (but is overridden), it is preferable to slaughter the animal on Shabbat. [Rabbeinu Asher notes that this is only applicable if there will be no delay in preparing the kosher meat.]
Rashba, Teshuvot HaRashba 1:689, agrees that the question of whether to give the patient neveilah or whether to slaughter the animal on Shabbat is contingent on whether pikuach nefesh on Shabbat is hutrah or dechuyah. However, Rashba contends that pikuach nefesh on Shabbat is dechuyah and therefore advocates feeding neveilah to the patient.
Some Poskim see the question of whether pikuach nefesh on Shabbat is hutrah or dechuyah as central to many discussions regarding pikuach nefesh on Shabbat (see for example R. Ovadia Yosef, Yechaveh Da'at 4:30). However, R. Moshe Feinstein, Igrot Moshe, Choshen Mishpat 2:79, claims that the only practical application of the question of hutrah or dechuyah is the case of whether the patient should eat the neveilah or whether it is better to slaughter an animal on Shabbat. Other issues that may relate to this question will be discussed in the next issue.
--- End quote ---
http://www.askmoses.com/en/article/192,2230417/From-where-does-the-saying-Save-a-life-save-a-whole-world-originate.html
--- Quote ---Question:
Where does the saying, "save a life, save a whole world" come from? I'm not even sure it's Jewish. Thanks, Milty N.
Answer:
The Talmud asks why the human race was created as a single human being, as opposed to creating many people at once (like the animals which were created en masse1 )?
This teaches us that just as Adam was created in the beginning, and he was the entire human population of the world, likewise we need to look at each individual as if he/she were the entire population of the world. Therefore, when you save one life it is as if you saved the entire world.
Talmud, Sanhedrin 37a states:
"FOR THIS REASON WAS MAN CREATED ALONE, TO TEACH THEE THAT WHOSOEVER DESTROYS A SINGLE SOUL... SCRIPTURE IMPUTES [GUILT] TO HIM AS THOUGH HE HAD DESTROYED A COMPLETE WORLD; AND WHOSOEVER PRESERVES A SINGLE SOUL..., SCRIPTURE ASCRIBES [MERIT] TO HIM AS THOUGH HE HAD PRESERVED A COMPLETE WORLD."
--- End quote ---
--- Quote ---Devarim
4:1 - So now, Yisra'el, give heed (Yisra'el Sh'ma) to the statutes and ordinances that I am teaching you to observe, so that you may live to enter and occupy the land that Hashem, the G-d of your ancestors, is giving you.
--- End quote ---
Irish Zionist:
and your stranger that is within your gates.
Stranger as in Jewish or non Jewish?
Forgive my total ignorance but I assumed that all Jewish People are Brothers and Sisters and that they are not strangers.
If I'm correct then are "The Strangers" Gentiles?
And if so, I thought only The Jewish People are allowed to live in Israel.
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