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10

From the Shiurim of Rav Baruch Gigi of Yeshivat Har Etzion The Rashba (Torat Ha-bayit Ha-katzar 32b) wrote in a similar vein about a woman who dyed her hair: "It [the coloring] is now part of the hair, like dye is part of a colored garment. Dye is not considered a separate thing that is a chatzitza, but part of the garment itself that does not ...


10

The Shulchan Aruch OC 161:3 צריך להסיר הטבעת מעל ידו בשעת נט"י ( ואפילו הוא רפוי) (ב"י) ואפי' אינו מקפיד עליו בשעת נטילה, הואיל ומקפיד עליו בשעה שעושה מלאכה, שלא יטנפו (הרא"ש פ' תינוקת) (ונהגו קצת להקל אם הוא רפוי, אבל יש להחמיר, כי אין אנו בקיאים איזה מיקרי רפוי). (My translation): You must remove your rings at the time of washing, even if you do not ...


10

The Rama rules (OC 27:4 based on Teshuvat HaRashba 1:827) that there is only a problem of a chatzitza (separation between the tefillin and the skin) under the boxes not the straps. The Mishna Berura there (sk 16) notes that most later authorities only accept this for the parts of the straps that do not directly relate to the tying (ie. the parts between the ...


6

Shulchan Aruch Y"D 198:17- צבע שצובעות הנשים על פניהן וידיהן ושער ראשן, אינו חוצץ. (My translation) "Color that women use to color on their faces, hands, and hair of their heads, is not chotzetz." Maran doesn't seem to object to the practice of women coloring their hair; i doubt he would have written dinnim about it if it was assur.


6

It's not a matter of a chatzitzah - anything liquid wouldn't be a chatzitzah, because the water will wash it away (Shulchan Aruch, Orach Chaim 161:2). It's rather that the water from the first washing becomes tamei by touching your hands (which themselves are tamei - that's why you have to wash them), and the second washing then renders the hands, and the ...


5

One who has a bandage on his hand which is not easily removable should wash as much of his hand as possible (even if that amount zero) and take care that any skin which could not be washed not directly touch the bread. Source: Shulchan Aruch OC 162:10, Magen Avraham sk 18, Mishna Brurah sk 68 and particularly 69 It would seem that the appropriate blessing ...


3

While it goes without saying that practical rulings need a more authoritative answer, It seems that lice are a problem and must be removed but once you have done due diligence that is sufficient. שלחן ערוך יורה דעה קצח:מז מין כנים שדבוקים בבשר ונושכים בעור במקום שיער ונדבוקים בחוזק בבשר צריך להסירן ע"י חמין ולגורדן בצפורן ואם אינו יכול להסירן ...


3

Tevilah with dreadlocks is acceptable. The Rema cited by @Yehoshua is coming from the Beis Yosef ad loc., who is quoting the Mordechai in Shavuos §751, who is quoting a Ra’avyah in Teshuva 991. The Ra’avyah gives three reasons why these plaits (see here for background) are not a problem of chatzitza: The halacha (see Niddah 67a, Shulchan Aruch YD 198:5) ...


2

The חכמת אדם in סימן קיט:יח says that fake teeth or fillings are חוצץ. R' Moshe Feinstien in אגרות משה יורה דעה א׳ צז:ו argues, and says that certainly permanent fillings are not חוצץ and suggests that even removable fillings aren'y חוצץ if they are in בית סתרים. If so, we may extrapolate to other prosthetics. Certainly if they are permanent they should ...


2

I'm not familiar with any poskim discussing this issue. There are, however, contemporary teshuvot that allow women to go to the mikveh with dreadlocks. For example, R. Benayahu Broner answered such a dreadlock question: את יכולה לטבול עם הראסטות, עליך לנקות את השיער במידת האפשר, ובנוסף רצוי לגזור את השערות הבולטות. בצורה שבה את היום מטפלת בשערות כך את ...


1

I don't see why one couldn't wrap the strap of the t'filin under the string (unless it's very tight). That's what I've done with hospital identification bands. Then, to answer your question, "would it be completely wrong to wear a red string on the left arm… if one puts on tefillin daily?", no, I don't see why it would. But consult your rabbi if this is a ...



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