Tag Info

Hot answers tagged

12

At least with regards to hilchos Shabbos, you should choose the derabannan. See שמירת שבת כהלכתה לב:כז-כח*, who writes that if there is no difference in speed or quality of care, that one should choose to do a rabbinically prohibited action, instead of one that is Biblically prohibited. I don't know if this is Shabbos-specific, or if this rule applies ...


8

The passuk is not saying that tzitzis are a proof to someone's adherence to the other commandments, it is saying that by wearing tzitzis one will come to perform the other mitzvos. If anything, wearing them is a sign of intention to grow, not an award for completion of one's job to. If one is really worried about maaris ayin one can wear the tzitzis under ...


7

I think that you are answering your own question. First of all, the reason to perform G-d's commandments is because G-d said so. The goal of every Jew is to strive to reach this sense of faith and to act and understand the concept of being an Eved Hashem - a servant of G-d. (When Moses died, the Torah calls him an "Eved Hashem".) Therefore, one is required ...


6

The Talmud addresses this issue in Bava Kamma 41a: ת"ר ממשמע שנאמר (שמות כא, כח) סקל יסקל השור איני יודע שנבילה היא ונבילה אסורה באכילה מה ת"ל לא יאכל את בשרו מגיד לך הכתוב שאם שחטו לאחר שנגמר דינו אסור באכילה From the fact that it says "the bull shall be stoned" do I not know that it is neveilah (unslaughtered), and neveilah is forbidden to eat? ...


5

Rambam Shemitta veYovel 10:10,12 משגלה שבט ראובן ושבט גד וחצי שבט מנשה, בטלו היובלות--שנאמר "וקראתם דרור בארץ, לכל יושביה", בזמן שכל יושביה עליה: והוא שלא יהיו מעורבין שבט בשבט, אלא כולן יושבים כתקנן.‏ ... ובזמן שאין היובל נוהג, אין נוהג עבד עברי, ולא בתי ערי חומה, ולא שדה אחוזה, ולא שדה חרמים, ואין מקבלין גר תושב; ונוהגת שביעית בארץ מדבריהם, ...


5

The Chinuch (p394 in this edition) gives the list below and explains each in detail! The 7 Mitzvos are: 1) Berachos - Reciting Berachos 2) Netilas Yadayim - washing your hands 3) Eruvin - allowing one to carry within an Eruv and walk further on Shabbos through an Eruv Techumin 4) Reciting Hallel on festivals 5) Ner Shabbos - Shabbos candles 6) ...


4

I think the wording was imprecise vis-a-vis "amendments." There are the original laws of the Torah, which can never be violated. If the Torah says "thou shalt not", that means "thou shalt not", no matter what! Later laws can be added in the form of new prohibitions or obligations, but they have lesser standing than the original laws of the Torah. For ...


4

First, two indications that the answer is no (actual answers are in bold) and one that's ambiguous: This may relate to the question of whether or not one is required to make the blessing of Birkas HaTorah before studying rabbinic precepts. According to Talmidei Rabbeinu Yonah (Brachos 11b), one only makes a bracha on studying Talmud or the like because it ...


4

The Rambam himself says in הלכות שביתת יום טוב - פרק ראשון כב יוֹם טוֹב שֵׁנִי אַף עַל פִּי שֶׁהוּא מִדִּבְרֵי סוֹפְרִים כָּל דָּבָר שֶׁאָסוּר בָּרִאשׁוֹן אָסוּר בַּשֵּׁנִי. וְכָל הַמְחַלֵּל יוֹם טוֹב שֵׁנִי וַאֲפִלּוּ שֶׁל רֹאשׁ הַשָּׁנָה בֵּין בְּדָבָר שֶׁהוּא מִשּׁוּם שְׁבוּת בֵּין בִּמְלָאכָה בֵּין שֶׁיָּצָא חוּץ לַתְּחוּם מַכִּין אוֹתוֹ מַכַּת ...


3

Chasam Sofer - Parshas Yisro - Asher Lraiacha says that the seven Mitzvos are as follows. א - Aveilus - Seven days of Aveilus ש - Simcha - Seven days of Simchas Chasan and Kallah ר - Rechitza - Netilas Yadayim ל - Lechem - Not to eat Pas Akum or Bishul Akum ר - Reshuyos - This is Eruvin which combines Reshuyos ע - Amalaik - Reading the Megila, which ...


3

Gezeira means the rabbis prohibited specific acts that could likely lead to Torah prohibitions -- e.g. if you're reading by the light of a low-quality candle, you may forget yourself and play with it to get better light. Shvus are categories of activity -- such as "business transactions" and "healing" that the rabbis banned. There had to be a technical ...


3

The Rashba (Toras HaBayis, Bayis 4, Shaar 1, 11b. Also in his chiddushim on kiddushin 73a d"h mamzer vaday) says it's a Torah principle. The Ran (Kiddushin 15b according to the Rif pages) also holds it's a Torah principle. The Rambam (Perek 12 in hilchos tumas hames, halacha 12) holds it's a principle from the Rabbis. The Pri Chadash (Klalei sfek sfeka, ...


3

The Lechem Mishna to the Rambam Hilchos Melachim 10:9 says that the fact that a non-Jew is not allowed to keep Shabbos or learn Torah is, in fact, a Rabbinic prohibition. So according to that, there are in fact Rabbinic enactments that apply to non-Jews, but perhaps it is only, like those two, where specified.


3

The only issue that might act against wearing Jewish clothing is if it caused "Chilul Hashem". A man who wears Jewish garb and cheats in business or commits other aveiros is not "frum". It doesn't matter how long their peyot are etc. Tzitzit hanging out would be "chilul hashem" as it gives an appearance that "this is how Jews behave". One should say "it is ...


3

A "Gezere" never makes a leniency, it only has the power to tighten the borders of a commendment. Best examples are at Shabbos, e.g. according to the Torah, one may tear a cloth in Shabbos if he/she doesn't have in mind to sew it back, better than it was before (דרך קולקל). It's the Rabanan that prohibited it. The concept of Gezere, is derived from the ...


2

The links you provide have to do with giving up one's life to prevent committing a sin. I'll answer according to your question on rabbinical violations that carry a death penalty. There is a baraita found throughout the Talmud (such as Ber. 4b) which states: וכל העובר על דברי חכמים חייב מיתה Anyone who transgresses the pronouncements of the Sages ...


2

Shulchan Aruch HaRav writes in Hilchos Talmud Torah (2:1) that the obligation to study Torah includes דיקדוקי סופרים, which Rashi (Succah 28a) defines as Rabbinic enactments. (Note that, pace the Aruch Hashulchan, he paskens (O.C. 47:2) that Birchas HaTorah applies to Medrash as well).


2

I am not Syrian, nor do I claim to know about why the Syrians do what they do, but this seems to be similar to what was done in the days of Kings David and Solomon. Yevamos 24a: ת''ר אין מקבלין גרים לימות המשיח כיוצא בו לא קבלו גרים לא בימי דוד ולא בימי שלמה א''ר אליעזר מאי קרא {ישעיה נד-טו} הן גור יגור אפס מאותי מי גר אתך עליך יפול אבל אידך לא ...


2

An animal that you can't eat, but are allowed to benefit from, can be sold to non-Jews. Non-Jews have no prohibition against eating it. They can also use its hide: Ye shall not eat of any thing that dieth of itself; thou mayest give it unto the stranger that is within thy gates, that he may eat it; or thou mayest sell it unto a foreigner; for thou art ...


1

While the talmudic passage quoted above is certainly relevant in this case, I don't think that it is necessary to even resort to such a source in this case. According to it's own interpretive methodology, the question was flawed from the beginning. The question was why the pasuq in Shemoth 21:28 needed to state "wa-lo ye'okhel eth besaro - and its meat ...


1

Yes, you should wear it, every mitzvah purifies certain body limb in your body! sharei kedusha at the beginning And you can still wear it, and put the strings inside your pants. mishna berurah hilchot tzitzis siman 8 seif koton 25 ...



Only top voted, non community-wiki answers of a minimum length are eligible