Responsa for Sukkah 83:6
אמר ליה בר מינה דההיא דהא אתמר עלה אמר רב שמואל בר חתאי אמר רב המנונא סבא אמר רב יצחק בר אשיאן אמר רב הונא אמר רב כגון שהביאו מלשכה שאינן מבוקרין:
The other answered him: That case is different, for it has been said concerning it: R. Shmuel bar Hattai said in the name of R. Hamnuna Saba who said in the name of R. Isaac b. Ashian who said in the name of R. Huna who said in the name of Rav: For instance they brought it from a chamber that contained animals which had not been examined.
Teshuvot Maharam
Q. A court is not enjoined to restrain a child from eating forbidden food (Yeb. 114a; Git. 55a; Shabb. 121a). Is a father obliged to restrain his child?
A. A father is enjoined to train his son in the performance of the Mitzvoth. Lack of disapproval on the part of the father means approval. Therefore, a father must restrain his child from eating forbidden food, if eaten in his presence. This law, however, applies to the father, but not to the mother.
SOURCES: Cr. 200; Am I, 88.
A. A father is enjoined to train his son in the performance of the Mitzvoth. Lack of disapproval on the part of the father means approval. Therefore, a father must restrain his child from eating forbidden food, if eaten in his presence. This law, however, applies to the father, but not to the mother.
SOURCES: Cr. 200; Am I, 88.
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Teshuvot Maharam
Q. Slaughtering of an animal on the Sabbath is punishable by stoning, while eating forbidden meat involves only the trespassing of a negative commandment. Why, then, are we permitted to slaughter an animal on the Sabbath for the benefit of the critically ill, when feeding them forbidden meat would involve a lesser deviation from the Law?
A. Work done on the Sabbath for the benefit of the critically ill is considered as if done on a week-day, thus involving no infringement of the law.
SOURCES: Cr. 200; Am I, 41; Asher, Responsa 26, 5; Asheri Yuma 8, 14.
A. Work done on the Sabbath for the benefit of the critically ill is considered as if done on a week-day, thus involving no infringement of the law.
SOURCES: Cr. 200; Am I, 41; Asher, Responsa 26, 5; Asheri Yuma 8, 14.
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Teshuvot Maharam
Q. Is a person who has had a nocturnal pollution permitted to put on the phylacteries?
A. The custom is widely accepted to permit such a person to study the Torah, to recite his prayers, and to put on his phylacteries.
SOURCES: Cr. 37; cf. L. 223–4.
A. The custom is widely accepted to permit such a person to study the Torah, to recite his prayers, and to put on his phylacteries.
SOURCES: Cr. 37; cf. L. 223–4.
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