Tag Info

The Gemara (Kiddushin 18a and Nazir 61a) states that "a non-Jew inherits from his father according to Torah law," and this is cited as halachah in Shulchan Aruch, Choshen Mishpat 283:1. So the utensil would presumably belong to the non-Jewish heir, and therefore still not require tevilah until it's returned. That said, though, Rema there cites Mordechai ...

Shulchan Aruch CM 396:9 says (my own loose translation): מסרו השומר לשומר אחר, והיזק - חייב; ששומר שמסר לשומר חייב. אפילו שומר חנם שמסר לשומר שכר, ואם הזיק - חייב השומר הראשון לשלם לניזק וילך לעשות דין עם השומר השני. If a shomer gave the item to a second shomer and it was damaged - he is responsible; as the rule is that, "A shomer who gives over ...

A טלית is not necessarily a "prayer shawl" as commonly associated today. The word refers to a four-cornered wrap, like a toga, or a cape. Although it previously mentioned Tefillin the Gemara could talking about a generic cape/wrap/shawl, not a "prayer shawl" as often thought of today. On the other hand, it seems like (ahem) "Hahu Gavra" was being sort of a ...

The Shulchan Aruch rules (OC 14:3) that even though a man is exempt from attaching tzitzit to a borrowed four-cornered garment, if he borrowed it with tzitzit already attached, then he may say a blessing on it, implying that there is a mitzva that happens when he wears (at least a reshut--voluntary mitzva). So it would seem like there is good reason to wear ...

According to the Melbourne Kollel, They say that The Chelkas Yaakov says that Dina Demalchusa Dina does not apply here, as even according to the Rama (who says that Dina Demalchusa Dina applies even in cases which do not benefit the government directly [such as Bankruptcy]) the Dina Demalchusa must benefit the public in some way. Since bankruptcy hurts ...

Given that the money was not given on condition and it is a regular loan: From Shut Torat Emet Siman 135: .... The malveh (lender?) has no rights on the money because they were meant to be spent. He has no business with the loveh (receiver?) until the date he has to receive the money back. If the loan is in condition then it depends on what the conditions ...

There's another angle to consider. If you're done reading it (I assume you must be, since you're prepared to let your friend borrow it for the duration of your week-long book loan), then there may be others who are on a waiting list for the same book. Of course you can argue that you're not obligated to return it until it's due, so the people waiting for ...

The answer to the first of the four bulleted items in the question, whether the scenario is an application of en hashoel rashay l'hash'il, would seem to me to be obviously "yes". Why not? Ad the other three items: Shach 342 comments on the Shulchan Aruch's "and if he lent it to others..., he's liable", saying that that's sometimes[1] not the case if the ...

I think in these types of matters, one follows the general custom. I never heard of a library caring if someone lent the book to someone else. What difference would it make to them if that happened? This is not a personal loan where Reuven lends something to Shimon but didn't give permission to give it to Levi, it is large organization that lends out books. ...

The Gemara (Bava Metzia 104b) says of an iska (a business venture where one partner puts up the capital, the other is the manager, and they split the profits) that it is "half loan and half deposit." That being the case, the Gemara continues, "if he [the managing partner] wants to drink beer with [his half, rather than using it for the business], then that ...

He would have to check it if he is going to make a bracha on it. One solution to this problem is too declare ownerless your share in the Shul's tallit thereby making the tallit a borrowed tallit which is not obligated in tzitzit. This way it doesn't matter if they are invalid and you won't be making a bracha anyway. (Sources: Mishna Brurah 13 sk 15, 8 sk ...

Bava Kamma 97a/b, last line. Rav says you must pay back value, Shmuel says you can pay back even that currency and say "go spend it where it works". And even Shmuel only meant when you could get to such a place. I would presume that a with regards defunct currency that wont work anywhere, even Shmuel would agree that you must pay back value. The halachah ...

Seemingly the answer could be inferred from what it says in Choshen Mishpat Siman 58 Sif 4. The Machaber says that if one owes 2 separate debts to someone, the creditor may collect the money from the one who owes the debts and decide which debt he is collecting on. Not only that, says the Machaber: even if the person says he is giving the money to pay back a ...

I think the point is the opposite, that you would think Shmitta is approaching, so you won't lend with any expectation of repayment, so the Torah is saying then give it as a gift, or make it a loan if the person is too proud to take a gift. However, I would point out that in general the concept of a loan here is really tzedakah that you have minimal reason ...

As a general rule, in monetary matters, there is no difference between dealing with Jews or non-Jews; and in both cases the (written or oral) agreement between the parties is binding. Notable exceptions are: Ribis: One can never charge interest to a fellow Jew; certain types of interest are allowed when dealing with non-Jews. See the Rambam in הלכות מלווה ...

1) The answer to your question from Jewish Virtual Library is "maybe". To expand slightly "As is true in many matters, there is a diversity of opinion. Some opinions say that to invoke a bankruptcy discharge is theft; since under Jewish law you still owe that money, not paying it back is illicit. Other opinions say that even though halakhah does not ...