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79:10 The reading of the Haftorah with blessings wasn't instituted
except after they read in the Torah with blessings for all the (seven)
Aliyot. However, if a defect was found in the Torah scroll on a regular
Shabbat, even during the seventh (Aliyah) and there isn't (available)
another Torah scroll, and therefore they didn't bless after the last
one, and similarly when one reads a (special) Maftir for that day1 and
(the defect) was even found in the Maftir, in this case we don't say the
blessings for the Haftorah rather we say it without the blessings.
However on a regular Shabbat, if after seven had read with blessings, a
defect was found whether in the reading for an additional Aliyah,2 or in
the Maftir, It seems (to me) that one should read the Haftorah with the
blessings.3
1) From another Torah scroll. e.g., when Rosh Hodesh or a festival falls on Shabbat. 2) The normal practice is to call up seven to the eading and then the last few verses of the Torah portion are repeated for the Maftir who then carries on to read the Haftorah. However, if there is a need for more Aliyot because of the number of people who need an Aliyah on this particular Shabbat, we can break a normal portion into two parts. See Ch. 23 Law 19 and onwards. 3) See Ch. 78:8. |
לא נתקנה קריאת הפטרה עם ברכות אלא לאחר שקראו בתורה בברכות כל הקרואים הראוים אבל אם נמצא פסול בספר תורה בשבת פשוטה אפילו בשביעי ולא היה ספר תורה אחר ולכן לא בירך באחרונה וכן כשמפטירין בחובת היום אפילו נמצא במפטיר אזי אין מברכין ברכות ההפטרה אלא אומרים אותה בלא ברכות אבל בשבת פשוטה אם לאחר שקראו שבעה קרואים בברכות נמצא הפסול הן בקרואים שהוסיפו הן במפטיר נראה דיש לקרות ההפטרה בברכות |
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80:1 It is forbidden to use the light of an oil lamp for any activity
which requires some concentration.1 This was forbidden by the Sages in
case one will forget and (without thinking) tilt the lamp to bring the
oil closer to the wick, and one will transgress because of ''Mav'ir''.2
Two are allowed to read from one text the same topic, because if one
comes to tilt (the lamp) his colleague will remind him.3 But our present
day candles with tallow or wax round the wicks, are customarily
permitted.4 However, one needs to make some sort of mark so that one
doesn't (forget and) come to cut off the charred end of the wick. The
Rambam considers this to be a Biblical prohibition.5 It is even
forbidden to have a Gentile cut off the top of the wick.
1) One is allowed to read parts of the prayers that are familiar to you by the light of an oil lamp, because we assume you will not need to adjust the light to see better. 2) ''Mav'ir'' - kindling (a fire) - is one of the 39 categories of activity forbidden on Shabbat. 3) Most authorities permit this only for reading that is a Mitzvah, such as Torah study or saying Psalms. 4) The basic principle is that any candle that never needs to be tilted in order to improve its light, is not included in this prohibition (See Mishna Berurah 275:4). 5) This prohibition is called ''Tikkun Maneh'' ("Creating a vessel"); in other words, by cutting the one wick into two wicks, one has created a new wick (See Rashi: Beitzah 32:b: D'H: "DeKoMesaken Maneh") |
אסור להשתמש לאור הנר דבר שצריך עיון קצת דגזרו רבנן שמא ישכח ויטה את הנר לקרב את השמן אל הפתילה ויתחייב משום מבעיר ושנים מותרין לקרות מתוך ספר אחד בענין אחד שאם יבא אחד להטות חברו יזכירהו ובנרות שלנו שהחלב או השעוה כרוך על הפתילה נוהגין להתיר אך צריך לעשות איזה היכר שלא יבא לקצוץ ראש הפתילה שנעשה פחם ולהרמב''ם הוי איסור דאורייתא ואפילו על ידי אינו יהודי אסור לקצוץ ראש הפתילה |
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80:2 It's forbidden to open a door or a window which is directly
opposite and close to a burning candle, because (the wind from) this may
extinguish it.1 However, one is allowed to close a door or a window. The
door of an oven that has fire (or burning coals) in it, is forbidden
both to open and to close, for by this one causes the fire to increase
or go down.2
1) If there is no wind outside, one may be lenient in pressing circumstances, only if one opens the door or window slowly. Opening the door or window quickly, even if there is no wind, may cause a draft that will put out the flame. The basic principle is that one should refrain from doing anything that is likely to cause the flame to be extinguished (See the Mishna Berurah 277:2-3 and Biur Halachah). 2) This law is also relevant today when opening or closing the doors of refrigerators and ovens that are controlled by thermostats. It's normal to wait until the 'frig motor is running or the thermostat light is on before opening the door, since one will only cause the existing state to be prolonged - which is allowed - rather than to be altered. | אסור לפתוח דלת או חלון נגד נר דולק כשהוא קרוב להם שמא יכבה על ידי זה אבל מותר לסגור דלת וחלון ופתח התנור שיש בו אש אסור בין לפתוח בין לסגור כי על ידי זה הוא מבעיר או מכבה |
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