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10

If one has a flea on his skin and is biting him, he may remove it, but should not kill it. There is no violation of the melacha of tzad because these items are not generally hunted and are prohibited only Rabbinically, which is waived since there is pain. (Mishne Berurah 316:36,37) A tick bite in addition to the above heter also involves potential personal ...


8

From Dinonline.org: The Question: If someone is lo aleinu sick and adds a name to his existing name does he have to have written a new Kasubah? Answer: The Iggros Moshe (Choshen Mishpat 2:70:2) writes that if a person is not called by his new name, one does not write a new kesubah after a name was added due to illness. This is also the ...


6

Sefer Chasidim siman 800: אדם שמתפלל על אביו אם הוא חולה לא יאמר תרפא אבא מארי או לאדוני אבא רפא One who is praying for his sick father should not say "Heal my father my master" or "To my master my father heal" See continuation there, where he brings Elisha not referring to Eliyahu as his master as an example - not just father/son. Birkei Yosef ...


5

Rashi in Pesachim 56a writes that Sefer HaRefuos was hidden because their hearts were not humbled over their illness but were, rather, healed immediately. Rambam in Peirush Hamishna (Pesachim 4:10) rejects this approach arguing that just as one may not hold back food from the hungry, so too one may not withhold healing from the ill. Instead, Rambam writes ...


4

To my understanding, the food which would be subject to the concern of bishul akum must be of a level of "importance" that it would be served "at the table of a king" (oleh al shulchan malachim). For example, this site says that hummus would not qualify. This site from the Star-K quantifies it as "Any food that would not be served at a wedding feast ...


4

It seems clear from Shulchan Aruch (119:1) that you can use any text you like. I use the form found in the ArtScroll sidurim: ‫יהי רצון… שתשלח מהרה רפואה… ל[name] בתוך שאר חולי ישראל.‬ For multiple names, I make it: ‫יהי רצון… שתשלח מהרה רפואה… ל[name] ול[name]… בתוך שאר חולי ישראל.‬ ...


4

In Sefer Nishmat Avraham- Orach Chaim Siman 123 The Pardes Yosef offers a number of reasons why it is unnecessary to change the text of a prayer on his behalf. First: It is known that one's soul is considered to have "limbs" corresponding to the physical limbs of the body and, although he has lost one of his physical limbs, all of his spiritual "limbs" are ...


3

The Gemara refers to Tzaraas as "Davar Acher" - "lit. Something else".


3

I can't think of any mitzva per se from which a colorblind individual would be exempted. However there are judgement calls that an expert (usually a rabbi) has to make, some of which involve color. As you'd said, one of them is the color of certain stains with regards to nida. I know of a color-blind rabbi who does all sorts of leadership roles for his ...


3

In my experience, people do as you did: use the verses for the corresponding medial letter where there's a final letter in a name. I've seen this done for the very name you ask about, מִרְיָם, actually (among others).


3

here's a source from the shaar bechina ch.5 of chovos halevavos regarding why children get sick. according to the marpe lenefesh commentary it also applies to adults too. Later on he is subjected to illnesses and meets with painful incidents so that he recognizes the world, and that its nature is not concealed from him. Thus he is put on his guard ...


3

As Rashi explains in ברכות on 10b and in פסחים on 56a: שגנז ספר רפואות לפי שלא היה לבם נכנע על חולים אלא מתרפאין מיד People would not take the illness as a stimulus to do Teshuva, rather they would immediately look up the cure - and lose the divinely-sent lesson of the illness.


3

The Magen Avhraham (119:1) quoting Maharil explains that only when in the presence of the sick person may the name of the sick person be omitted. Otherwise, the name should be mentioned. The Gemara Berachos is where Moshe Rabenu was in Miriam's presence. The Gemara Taanis is when the prayers were not made near the sick person.


3

There is a very extensive discussion of this question (or at least a similar enough question) involving a consider amount of back and forth, in the teshuvos of the Nachalas Shiva (a student of the Taz). His conclusion is quoted by the Shaarei Teshuvah (288:3) עיין בשו"ת נחלת שבעה סי' ל"ט שעשה מעשה לברך החולה בשבת בבה"כ אע"פ שהחולה לא היה שם בעיר רק בישוב ...


2

If the stove/oven has a pilot light, then your relative, or another Jew, could extinguish and relight the pilot light, and then the non-Jewish aid could cook without violating bishul akum, if the following leniency is permitted under her circumstances. Of course, you should consult your local Orthodox rabbi. "The Rama cites a very lenient ruling that even ...


2

First of all, I would think that this would fall under the general טרחא דצבורא category - a Chazzan does not wait for people taking too long to daven or to respond amen to continue with chazzaras hashatz (O.C. 124:3 Rama), so I assume adding in a litany of cholim would also be included. That being said, the rules of adding (even in one's personal Shemoneh ...


2

A source for using the name of the mother is the gemara Shabbos 66b: Abayei said: Mother told me that all incantations should contain the name of the mother.


1

From torah.org: Rambam rules (as is the ruling of the Gemara; see below) that both "audible" and "careful" reading of K'riat Sh'ma are desiderata L'khat'hilah but are not indispensable. The Mishnah in Berakhot (2:3) cites the following two disputes: "If someone read K'riat Sh'ma and did not hear his own reading, (R. Yehuda says:*) Yatza, R. ...


1

In short: yes, we find cases in halacha where a person is considered in danger, even though medically we see no reason for it. The details are discussed in Shulchan Aruch. You can find a synopsis in the Kitzur Shulchan Aruch. For example, in סימן צב - דין חולה שיש בו סכנה we find: סעיף ד' כָּל מַכָּה שֶׁבִּפְנִים הַגּוּף, דְּהַיְנוּ מִן הַשָּׂפָה ...



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