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17

This issue is discussed practically in Shut MiMa'amakim 2:4. (Shut MiMa'amakim (lit. "from the depths", cf Psalms 130:1) are the responsa of Rabbi Ephraim Oshri written between 1941 and 1945 in the Kovno Ghetto.) He writes that on the cold, rainy day of the Great Action when all the Jews were being rounded up for inspection, a Jew named Eliyahu הי"ד from ...


8

There are two relevant segments of the idea of chillul Hashem. One discussion is the discussion of when it necessitates giving up your life. That has one set of standards, laid out in Hilchos Yesodei HaTorah 5:1-4. The other is the chillul Hashem of degrading the impression of Hashem and His followers. This is discussed in Yesodei HaTorah 5:10-11. ...


7

The Lubavitcher Rebbe (Likkutei Sichos Volume 20, Vayera #3) said that the difference between the two tests was that in the first test, Avraham did what any normal "holy" person would do. He lived his whole life to spread G-dliness, and here is the ultimate way to show how much you believe in G-d - That you are willing to give up your life for it. The ...


6

R' Hirsch notes that the Big Three are echoed in the laws for the Altar that God gives as an "epilogue" to the Assembly at Sinai in Genesis 20:19-23: Whatever v. 20 comes to prohibit, (according to the Midrash cited by Rashi, various misuses of angelic icons are included) it clearly echoes idol worship. Not making the Altar of cut stones (v. 22) "lest you ...


6

My father, who works at Columbia received a psak that the University branded calendars and such require geniza because of the logo on the cover. Presumably this would imply it is forbidden to walk on the Name on the library floor. Source: Rabbi Dovid Goldwasser PS I've now identified myself to anyone who knows me already.


5

There's a Rabbi Rakeffet mp3 on this on yutorah.org (sorry no, I can't tell you which one). It's widely circulated that the Rambam wrote that anyone killed simply because they were Jewish is considered to have died "al kiddush Hashem." However ... we don't seem to actually have such a written source in the Rambam. Post-Holocaust, the subject came up a ...


5

The Chavos Yair Siman 16 at the end of the tshuva writes that the coins from Sweden which had the Shem HaShem on it are not considered kodesh since it was made for mundane purposes and the *Mishna Brurah 334:52 quotes this opinion concerning melting down the coin(erasing the name). It seems that the name on the seal has no kedusha just the fact its on the ...


5

You can avoid any concerns about chillul Hashem by intercepting and correcting the negative impression your gentile coworker has of you. The problem here is an education gap, which you can fix. Your coworker believes that Shabbat starts at a particular time and that this is when all Jews start it. He took your "they're starting early" to mean "they're ...


3

In terms of the central question, namely does what a non-Jew incorrectly perceives as violating Halacha constitute a chillul Hashem, there is a Magen Avrohom (O.C. 244:8) which calls it a chillul Hashem to have non-Jews publicly do construction on your behalf because non-Jews do not have work done for them on their religion (and they therefore consider us to ...


3

In Rabbi Aryeh Kaplan's Handbook of Jewish thought part one, he explains this kedusha as meaning completely different and separate than any part of creation. This includes his not being corporeal and not existing within the constraints of time and space. EDIT: Here's the exact quote with his sources from chapter two, titled 'God'. Notice the ideas ...


3

In the Yerushalmi in מסכת שביעית פרק ד הלכה ב we learn the following: רבי אבונה בעי קומי רבי אימי: עכו"ם מהו שיהו מצווין על קידוש השם? אמר ליה: ונקדשתי בתוך בני ישראל ישראל מצווין על קידוש השם, ואין העכו"ם מצווין על קידוש השם! ר' נסא בשם ר' אלעזר שמע להן מן הדא: (מלכים ב ה) לדבר הזה יסלח ה' לעבדך וגו' ישראל מצווין על קידוש השם ואין העכו"ם מצווין על קידוש ...


3

Kiddush/chillul Hashem taken to mean showing the world that this is how Hashem's chosen people behaves: No, by definition: The gentile cannot be representative of a group he does not belong to. Kiddush/chillul Hashem taken to mean letting one self be killed rather than doing something for which one is required to let oneself be killed rather than doing: ...


3

It doesn't seem to have a fixed formal definition, but perhaps reading Maimonides' description of it will help you get the right picture. At the end of the fifth chapter of Yesodei haTorah (which discusses mostly the laws of "dying al kiddush hashem"), he writes (5:10-11): כל העובר מדעתו בלא אונס על אחת מכל מצוות האמורות בתורה, בשאט בנפש להכעיס--הרי זה ...


3

Just to note, 'Giluey Arayos' includes two different forms of sin: incest and adultery. They may have different reasons. Most societies (agreed, not all) have held these two acts to be contemptuous or taboo, which may mean that it's an area of morality which should be self-evident, and if it isn't obvious, then you should check your moral intuition. I ...


3

See here, for those who say to sit and daven: http://www.vosizneias.com/43425/2009/11/19/manchester-uk-rabbi-dont-pray-with-minyan-on-a-plane/ and here: http://www.vosizneias.com/61173/2010/07/30/israel-rabbi-on-planes-shemoneh-esra-prayer-can-be-said-sitting-down/


2

We have laws that some things can not be taught to certain people. Teaching those people laws that you are not allowed to teach, especially if doing so makes Gd look bad, is certainly a Chilul Hashem. Because of the public nature of this forum, I do not want to list what things you are not allowed to teach to which people. But as you brought up in your ...


2

The Shlah says there is a Beracha and who, in fact, gives a lashon for this Bracha and discusses how this fits with the Rishonim who discuss when to and not to make a beracha, who suggest that any blessing (bein adam l'chaveiro, typically) that relies on two people one does not make a beracha due to fear that the act will not be completed. . For no matter if ...


2

The case of nivul peh that the Gemara gives is about talking about sensitive matters in an explicit and obscene way. In the words of the Gemara (Shabbos 33a): הכל יודעין כלה למה נכנסה לחופה אלא כל המנבל פיו אפי' חותמין עליו גזר דין של שבעים שנה לטובה הופכין עליו לרעה All know for what purpose a bride enters the bridal canopy, yet against ...


2

I believe that you have unwittingly conflated two separate concepts here. Being an Or Lagoyim is a concept mention three times in Yeshayahu, as delineated and discussed in this excellent Wikipedia article. What seems to come together from those verses, as well as from the broad number of commentators on those sources (ranging from the Radak to Rav Kook, the ...


2

This article from Arachim discusses the concept of "אור לגויים" in our times. The message of the article, in my words, is: "The concept of "Light unto the nations" means that we should be a symbol and an example of spiritual elevation and elevated and refined human relationships. We stand constantly in, so to speak, the shop window of the world, and we ...


2

The Malbim explains that Kadosh means separate and above any aspect of materialism or the lowliness of physicality. Accordingly, Hashem being Kadosh would mean that he is completely separate from physicality.


2

All contemporary Orthodox poskim are in view that the reform movement, since denying commitment to the Tora is in fact like "raising it's hand against the Tora" (Meirim Yad Be-Toras Israel), hence it is forbidden to attend. The Gmara (Shabes, page 116) states that you are not allowed to enter their synagogue even when they are not davenning. Most poiskim ...


1

tThe Minyan has no halachik authority to block a public place for anybody. The mispallelim are out of their rights, and cannot compel others to walk around. (heard from R' Elyashiv, Zt"l)


1

The chillul Hashem to give up your live is chillul Hashem is not the regular chillul Hashem -- see below. By the 4th graders, if they might cause a real chillul Hashem (not just PR for the Jewish community) they should not go to the museum (see the end of the halacha "One who could, however, escape and flee from under the power of a wicked king and fails to ...


1

I have no idea what the Kabbalistic sources are about this. Here's what I can tell you from "niglah", the "open" sources (i.e. the Talmud). In II Kings Chapter 18, Assyria is attacking Jerusalem, and Assyria sends a fellow by the name of Ravshakei to convince the Jews to surrender. He says (in Hebrew!) "your God can't save you, He's worthless against ...


1

(This answer is to a previous version of the question, though it has some relevance to the current version also.) The Bavli (Arachin 16:2) says: Whence [the rule] that if one sees a despicable thing in his friend then he must admonish him? ― It says [in Vayikra 19:17], "Admonish".… Is it possibly true even if his face changes [from being shamed ...



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