Congratulations to all the winners of the JewishPress.com raffle at The Event
One may not bathe in, wash or shower with water heated on Shabbat. Whether one may perform these activities with water heated before Shabbat is debated by Rav, who maintains that one may wash one’s entire body, limb by limb, in such water, and Shmuel, who maintains one may only wash one’s face, hands and feet in such water.
As with shehiyah and chazarah, the rabbis restricted the ways one may use such water for fear that a person might reheat water on Shabbat – an act that is forbidden according to all. Indeed, this fear was grounded in experience for, as the Talmud relates, originally one was allowed to bathe in water heated before Shabbat, but later the rabbis forbade it because the bathhouse attendants would heat the baths on Shabbat and claim they’d heated them before Shabbat.
The Shulchan Aruch determines the halacha in accordance with Shmuel’s opinion whereas the Rema determines it somewhere between Rav and Shmuel’s opinions – in other words, that one may wash one’s other limbs too in such water but not one’s entire body.
May one use hot water from the tap on Shabbat? This depends on whether the water coming out of the tap was heated on Shabbat, in which case it would be forbidden, or whether it was heated before Shabbat, in which case it would be permitted, subject to the restrictions described above.
But even if the initial water coming out of the hot water tap had been heated on Erev Shabbat, opening it on Shabbat would be prohibited if this would inevitably cause cold water to re-enter the boiler in the hot water’s place and be heated on Shabbat. Accordingly, Reb Moshe Feinstein permits using water from the hot water tap on Shabbat if one turns off the boiler approximately two hours before Shabbat. Turning off the boiler guarantees that cold water re-entering the boiler will not be heated on Shabbat, neither by the fire nor by the hot water in the boiler, which by Shabbat would have cooled down to below the temperature of yad soledet bo (40C to 70C). This solution may be practical in a one-family home but not in an apartment house.
One may use the mikveh on Shabbat. It is a generally accepted custom to abstain from swimming on Shabbat.
It should be noted that the Mishnah Berurah quotes halachic sources that permit washing one’s entire body in water heated before Shabbat if not doing so would cause one to suffer on Shabbat.
About the Author: Raphael Grunfeld’s book, “Ner Eyal on Seder Moed” (distributed by Mesorah) is available at OU.org and your local Jewish bookstore. His new book, “Ner Eyal on Seder Nashim & Nezikin,” will be available shortly.
If you don't see your comment after publishing it, refresh the page.
Comments are closed.
According to Rabbi Yishmael one was not permitted to eat such an animal prior to entering Eretz Yisrael, while according to Rabbi Akiva one was permitted to eat animals if he would perform nechirah.
An interview was overheard in which an Arab asked a Hamas commander: “What’s the problem? Why aren’t you hitting your targets? Don’t you know how to aim?” To which he was answered: “We know how to aim very well. We are experts. But their G-d moves the missiles.”
Question: The Gemara in Berachot states that the sages authored our prayers. Does that mean we didn’t pray beforehand?
If a man sins and follows his inclinations, he will find comfort in this world – but when he dies, he will go to a place that is all thorns.
Nothing is more effective to diminish envy than gratitude.
The first prayer of Moshe was Vayechal, where Moshe’s petition was that no matter how bad bnei Yisrael were, the Egyptians were worse.
“We’re leining now, and shouldn’t be talking,” Mr. Silver gently quieted his son. “At the Shabbos table we can discuss it at length.”
If we regard pain and suffering as mere coincidence, we will feel no motivation to examine our lives
Culture is not nature. There are causes in nature, but only in culture are there meanings.
Rabbinic law is pivotal but it’s important to understand which laws are rabbinic and which biblical.
We give slave gifts? If he wants to stay, we pierce his ear?!
A bit of (non-Jewish) history can help us understand this week’s Torah portion: In the early 1500s, the Catholic church was being fundamentally challenged by movements which claimed it had monopolized religious power and used to enrich the church and its officials. The most radical of these movements were a particular sect of Anabaptists. Anabaptists […]
Based on the opinion of the Ramban, the Territorial School believes that leaving any territory of the Land of Israel in the possession of non-Jews is a violation of a biblical mandate.
If the only person available to perform the milah on the eighth day is a person who is not an observant Jew, the milah should be postponed until a devout mohel is available.
The kohen gadol may not enter the Temple unless his hair is cut every seven days.
A commonly employed and permissible device regarding the prohibition of wearing fresh clothes during the Nine Days is to don them for a moment or two before the Nine Days.
The prayer of Mashiv haruach u’morid hageshem mentions God’s rainmaking powers but it is not an immediate request for rain.
According to the Bach, Rosh Hashanah is referred to as moed, festival, the same term the Torah uses to describe Pesach, Shavuot and Sukkot.
Printed from: http://www.jewishpress.com/judaism/halacha-hashkafa/bathing-washing-and-swimming-on-shabbat/2013/01/10/
Scan this QR code to visit this page online: