Hilkhot Shabbat Guidelines

Excerpted from a Sephardic Scoop article

Convenient sources from Hakham Obadiah Yosef (YO = Yabia` Omer; YD = Yehave Da`at; LH = Livyat Hen) and Hakham Matloub Abady (MB = Magen Ba`adi) are provided for each halakha.

1. SOAP AND TOOTHPASTE: It is permitted to use solid soap (YD II 50). It is permitted to brush one's teeth with toothpaste except if it definitely causes bleeding (YD IV 27).

2. HEATING FOOD: One may heat fully-pre-cooked solid food even from the refrigerator by placing it on a "blech". This may apply even when there is a little liquid in the pot (YD II 45). Fully-pre-cooked liquids may be placed on the "blech" to bring them to lukewarm if one is watching to make sure they will not be allowed to get hot to the extent of "yad soledet bo" (LH 51).

3. It is permitted to pour hot water from a keli rishon on coffee and sugar (YD II 44). One may pour hot water from keli rishon into a thermos container and cover it (LH 4).

4. One may place a teabag in keli sheni hot water (MB 3).

5. One may open a twist off soda bottle by separating cap from ring (YD II 42).

6. It is permitted to cut vegetables into small pieces for the upcoming meal. One may mash bananas or cooked vegetables (ready-to-eat items) with a fork to eat promptly (YD V 27).

7. It is permitted to break and eat biscuits or cut cake that have writing on them (LH 119).

8. One may open and close a book that has writing on the outer edges of its pages (LH 120).

9. When necessary, it is permitted to set a washer or dryer, etc., to operate before Shabbat even if it continues into Shabbat (YD III 18).

10. If necessary, one may give an item to a non-Jew for repair or cleaning (bekablanut) before Shabbat and pick it up after Shabbat even if there was not enough time for the non-Jew to do the job on hol - even in a Jewish neighborhood and with an item known to belong to a Jew (YD III 17).

11. One may place flowers in water even if they were not in water before Shabbat except if there are buds that would open (YD II 53).

12. WATCHES: One may wind a wristwatch that is running (wearing aself-winding watch) (YD II 48). One may wear a wristwatch into reshut harabim (YD III 23). It is permitted to reset the dial on regular (non-electronic) watches (YD II 48). One may wear an "electronic" watch that displays the time without having to press buttons. Pressing such buttons is prohibited (YD IV 49).

13. Women may use face powder, even colored (YD IV 28).

14. It is permitted to spray aerosol fragrance into the air and on one's skin, but not on clothing (YD IV 25). One may place fragrant spices in foods or drinks (LH 68).

15. One may spray pesticide in the vicinity of flies - but not directly at them - provided a window is open (YO III 20).

16. It is permitted to use diapers with adhesives in the normal manner (YD VI 24).

17. It is permitted to pin diapers or to pin an ornament to a garment (LH 121).

18. It is permitted to make ice (YD I 30).

19. One may squeeze a lemon even into an empty vessel (LH 57).

20. Damp clothing hanging on a line to dry at the beginning of Shabbat that is expected to dry by the next day is not mukseh and may be worn on Shabbat (LH 37).

21. One may knock on a door with a doorknocker (LH 111).

22. Grape juice is acceptable for kiddush (YD II 35). Soda, tea, coffee or milk are not acceptable even for habdala or daytime kiddush (YD I 38).

23. It is permitted to sing pizmonim and portions of prayers to tunes of non-Jewish songs (YD II 5).

24. HADLAKAT NEROT: The berakha should be recited before lighting (the berakha does not imply Kabalat Shabbat) (YO II 16). Single girls do not light candles for Shabbat separately from their mothers - if they do they cannot recite the berakha (YD II 32). If candles or oil are unavailable, the misvah may be fulfilled on an electric light with berakha (YD V 24).

25. Women are obligated in habdala (YD IV 27), seuda shelisheet and seuda rebi`it (YD IV 25).

26. EXEMPTIONS OF WOMEN: Women are not obligated in the Shabbat musaf prayer (YO I 39-42, II 6). They are exempt from hearing Perashat Zachor (YD I 84). In general, they are not obligated in and do not recite berakhot on "misvot aseh shehazeman gerama" such as lulab, succah, Baruch Sheamar, Yishtabah, Yoser, hallel during Hanukah (YD I 68,78). They are obligated only one tefilla daily (not necessarily an amida) but may choose to recite 3 amidot daily.

27. Beginning at six years old, a boy who knows to Whom we bless may be given an aliya to the Torah on Shabbat morning, is counted toward the seven `olim and may read his own part. He may be given maftir (YD IV 23). We may offer ordinary transgressors aliyot to the Torah and they can be counted into the required number of `olim (YD II 16).

An e-mail discussion on snacking before mussaf

---- ---- claimed that kiddush is unnecessary before snacking Shabbat morning between shahrit and mussaf. This is not the accepted halakha in most communities except in cases of duress. There have been poskim who maintained that the obligation for day kiddush is only after mussaf, and prior to that the halakha is similar to pre-shahrit. There also have been poskim who permitted "tasting" before daytime kiddush even when the time for kiddush arrived. However, Shulhan Arukh does not posek like either of these views.

Shulhan Arukh's formulation in OH 289:1 makes clear that once the time for kiddush arrived, kiddush is necessary before "tasting". When Shulhan Arukh in OH 286:3 states that a snack is permitted after shahrit before mussaf it is coming to exclude the opinion that prohibits having a snack before mussaf; this is not a kiddush halakha at all (see Bet Yosef). This is the unambiguous interpretation of Shulhan Arukh and p'sak of most of the leading poskim including: Birke Yosef, Mishna Berura, Arukh Hashulhan and Kaf HaHayim. (All on OH 286.)

Further On Kiddush Before Musaf

---- ---- mentioned several poskim through the centuries who held that "a little something" between shahrit & musaf is OK without kiddush as it is not yet time for kiddush. He informs us that Rabbi Obadiah Yosef in Yabia Omer (v. 5 OH 22:2) discusses the topic & cites two additional poskim of this opinion. However, he omitted to say that Rabbi Yosef cites many poskim that kiddush "is" required before snacking after shahrit before musaf, that it is the interpretation of Shulhan Arukh according to the most widely accepted authorities and that it is also Rabbi Obadiah Yosef's own p'sak.