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Try Wikisource - he.wikisource.org - צוואת רבי יהודה החסיד. Can't vouch for its completeness, but it seems to be there. Hat tip: Google.


I asked a member of the Greater Washington [DC] Chevra Kadisha about this, and she told me that when they receive a deceased person who had an infectious disease, they can be directed to do a procedure called a "lay-over." In this case, they do not wash or dress the body or otherwise come in contact with it. Instead, they say the appropriate prayers and ...


In Shulchan Aruch, Yoreh De'ah 157:1, the Ramma quotes a Beis Yoseif saying that shaas hashmad is only when the gizeira (decree) is specifically against Jews. The Shach there (#6) clarifies that if the gizeira is against the entire medina (country or jurisdiction), even though Jews are included, it is not called shaas hashmad.


(building on yez's answer) have heard rabbi becher say in his shiurim that the soul without the nefesh (which is associated with and bound to the body even after death to some extent) is like an intellect without a personality.


Many Jewish thinkers have actually challenged your assumption that the body is merely a "vessel" for the soul. I'll just copy and paste from an answer of mine elsewhere: R' Yaakov Weinberg in Fundamentals and Faith explains that the resurrection of the dead implies a profound and fundamentally necessary understanding of the relationship between the body ...


In Kesses Hasofer (written by the author of the Kitzur Shulchan Aruch (Rabbi Shlomo Ganzfried)) it seems that if the animal was killed without shechita, its skin is of the lowest quality. See the end of siman 2 sif 1: וגם עור שליל מקרי עור לענין זה וכותבין עליו ם״ת תו״מ והוא המובחר ואחר כך עור העוף ואח״כ עור החיה ואח״כ עור בהמה ואחר כך עור נבלה ...


There are no such laws specific to Tefillin though you are correct that we have laws prohibiting cruelty to animals in general.


Art Scroll Chumash on Bereishis 33:13 explains that a person does not say a bad thing because "al tiftach peh lasata". There are many stories in which someone utters something that he does not want to happen, but because he brought it up, it happens. Similarly, we see in the gemora statements like "the enemies of Yisrael will be punished" when it really ...


It would seem that according to the Rambam and others the principle of judging others favorably is an act of piety (middas chassidus) and not, strictly speaking a halacha, unless perhaps that person was a tzaddik. The Chofetz Chaim seems to disagree and holds this to be an obligation. In either case there is no indication that the status of the person you ...

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