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18

The most famous instance of Jews choosing to follow only the written Torah without the oral rabbinic interpretations would be the Karaites who flourished from about 760 CE to 1100 CE. Today their numbers are relatively small. Wikipedia gives a worldwide estimate of about 45,000 people, but the source of their numbers is not given. Karaite Judaism is ...


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 ...


10

The Talmud (Pesachim 54b) states that only for Tisha bAv must we be stringent for Bein Hashemashot. There is an opinion in Rishonim that only regarding the Bein Hashemashot at the beginning of the day is Tisha bAv unique, but all fasts require being stringent at the end because we have to wait until it is certainly night to uproot the current status ...


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 ...


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

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 ...


4

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, ...


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 ...


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

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

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

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 ...


2

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

Deuteronomy 17:1 על-פי התורה אשר יורוך, ועל-המשפט אשר-יאמרו לך--תעשה: לא תסור, מן-הדבר אשר-יגידו לך--ימין ושמאל This verse is understood to grant legislative power to the Sanhedrin for all time. There were Sanhedrins in session up to several centuries after the time of Esther and that is where all fully-binding rabbinic Law as we know it comes from. ...


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 ...


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 ...


1

If you want to specifically distinguish, I would go with corrective: something that corrects or counteracts something undesirable The Rabbis established a corrective. Bishul Yisroel is a Rabbinic corrective against intermarriage. But with the caveat that from my observation the distinction between takkana and gezeira is not regarded as important in ...



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