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20

You may discard it. The gemara (Megillah 26b) states: תנו רבנן: תשמישי מצוה - נזרקין, תשמישי קדושה - נגנזין. ואלו הן תשמישי מצוה: סוכה, לולב, שופר, ציצית. ואלו הן תשמישי קדושה: דלוסקמי ספרים, תפילין ומזוזות, ותיק של ספר תורה, ונרתיק של תפילין ורצועותיהן Our Rabbis taught: ‘Accessories of religious observances [when disused] are to be thrown away; ...


14

Mishna B'rura to 21:1 says that once a thing used for a mitzva is no longer usable for the mitzva, it can be discarded, but should not be discarded in a degrading manner or used for a degrading purpose. He considers deliberately throwing it onto the garbage heap as an example of discarding it in a degrading manner. [I've heard recommended that such an object ...


9

Kaf Hachaim, 664:60, tells us what to do with the lulav and esrog after Hoshanah Rabbah (the last time we use the lulav), as well as the aravos used for hosha'anas. I'm translating this from the hebrew, so I may have gotten some of the details wrong. Please correct me if I got something wrong: After prayer on Hoshana Rabbah take the lulav (with hadasim and ...


7

The Talmud discusses Genizoth. I don't recall off-hand the context, but I remember learning a Gemara that said students of great sages in the Tannaic era, when writing Torah SheBe'Al Peh was prohibited, would take notes that they would later commit to memory before placing in Genizah. In addition (or in contrast, perhaps), if a scribe made an uncorrectable ...


6

The document itself is given to the husband to prove that he actually paid the כתובה. He can dispose of it however he desires. Or alternatively, she gives him a שובר (a receipt) documenting that he actually paid her, and she can do with the כתובה whatever she pleases.


6

Ultimately the source is from the Talmud: Rabbis Ami and Asi would make a meal of the bread that was used for an eiruv, stating since it was used for one mitzva, let us use it for another (Talmud Shabbos 117b). Rema (664:9) we put away aravoth and use them to bake matzo, for the reason aforementioned. Since matzo baking has been commercialized, the custom ...


6

According to the Shulchan Aruch (O"C 21) if the tzitzit are no longer valid, one may dispose of them. The Ram"a adds that one should dispose of them respectfully, but they do not require geniza. The Ram"a then brings down a second opinion that they (the strings) should be put in geniza, and recommends it. Similarly with the article of clothing itself: it may ...


5

See my answer here: http://judaism.stackexchange.com/a/12184/759 In short, tzitzit are not fundamentally holy and may be discarded in the trash, although it is proper to treat them with extra respect (ie wrapping it in a bag first or something). This applies to the strings. (Shulchan Aruch 21:1) As for the beged (piece of clothing): in the standard case ...


5

Nitey Gavriel (Sukkos pg. 379 footnote 15) brings the custom in the name of the Malbushei Yom Tov to Levush 664:4 and Nitzutzei Zohar Parshas Tzav, who explain that it is in order to leave the sparks of judgment behind at the conclusion of the days of judgment and not take them back home. The custom is also brought in the Bikurey Yaakov (S"K 16). The Nitey ...


4

A scroll can be repaired by specially trained people, or, if it is beyond repair, it can be ritually stored/buried. http://www.sofer.co.uk/html/repairing_a_scroll.html is a site for one person who explains some of hat he does (I am not affiliated with him and am not endorsing his services -- just using his website to illustrate some of the possibilities). ...


4

The Mishna on Megilla 28a rules that a destroyed synagogue retains holiness, and if grasses grew on it they should not be picked because they add to the feeling of despair. (The subsequent Gemara on 29b discusses picking the grasses and leaving them there, though the Rambam (Perush HaMishna 3:4) and the Mishna Berura (OC 151 sk 29) both understand this to be ...


4

Feed it to the birds, or wrap it in a bag prior to throwing into the garbage. http://torahsearch.com/page.cfm/2930


4

Here's where I am so far: I found that Nitei Gavriel in (Availus vol 1 Chapter 132 pp 714-715) discusses this matter, and basically the ruling is that should not wear the shoes of a mais, but rather dispose of them - because of Sakana (Danger) As to why specifically wearing the shoes of a mais (as opposed to garments etc) is a danger - the Nitei Gavriel ...


3

Yes it is true. At least according to this article (by Rabbi Shraga Simmons): Because of the great volume, every so often, all the notes are removed from the Wall and buried, along with other holy objects that are not being used anymore. Not sure about the second part of your question, though.


3

The Mishnah Berurah writes that the Maharil recommended using old tzitzis as a bookmark or for another mitzvah, because we have a rule in the Gemara that one should try to take an object used for a mitzvah and use it for another mitzvah ("ho'il v'isavid b'hu mitzva chado, yisavid b'hu achariso"). Your second question is addressed in the Shulchan Aruch, O.C. ...


2

http://www.chabad.org/library/article_cdo/aid/475304/jewish/Proper-Disposal-of-Holy-Objects.htm Mitzvah Objects: Objects in this category must be disposed of in a respectable manner; e.g. double wrapped in paper or plastic before being put in the garbage. Included in this category are such things as: The garments of a tallit or tzitzit ...


2

I have also heard that they get collected to make room for newer ones and then get buried, but I don't have any proof of that. As far as the elevated lever of sanctity, perhaps because they have been a "part" of the Kotel for so long, we treat them as we would anything else of the Kotel we have now.


2

They remove them from time to time,and they place them in genizah. http://matzav.com/photos-kosel-undergoes-cleaning-for-pesach-kvitlach-removed-2 http://www.vosizneias.com/80339/2011/04/06/jerusalem-in-photos-kotel-undergoes-spring-clean-for-pessach/


2

While the basic law is that the lulav was already used for its mitzva (and isn't otherwise holy) and can be thrown away, people like to use it for some other mitzva. So if you can use it to serve as fuel and help burn chametz, that's a great use. (If you can think of some other mitzva way to dispose of the lulav earlier that would work too, but chametz is ...


2

A garbage pail that contained garbage at the onset of Y"T is muktza because it is "basis" to a muktze. If emptied on Y"T by city sanitation, you are not permitted to return it to its place. This is because it was muktza at nightfall (bein hashmoshos), and that renders it muktza for the remainder of the day (known as "migu dIskatzoi"). However, on the ...


2

AFAIK, at least in general, something considered muktze at the start of yom tov is muktze for the entirety of yom tov [1]; something like garbage for which there is no use (or which is maus or which is specifically set aside for non-use) is AFAIK generally muktze [2]; and a basis (base, or container, or support) for only muktze things is generally AFAIK ...


2

See this article from Rabbi Moshe Dovid Lebovits. In short, technically you could just remove the blood spot itself. However common practice today, barring extenuating circumstances, is to throw out the entire egg.


2

The laws of fixing a Torah scroll are found in Shulchan Aruch YD 279. The Keset HaSofer, by Rabbi Shlomo Ganzfried, writes about them in Chapter 19. He writes that if 3 mistakes are found at once, then the whole scroll needs to be checked over as it has lost its assumption of being accurate. Similarly, if 85 mistakes were found (cf Sifrei Zuta 10:33), even ...


2

Oz Nidbaru 7:65:2 says that one may throw invitations with Pesukim on them into the garbage, so long they are wrapped in something.


1

The ketubah is merely a prenuptial agreement and once the husband has paid what he promised it is an expired document which the husband can throw away or burn.


1

The following poskim say the metzius is that there are no roosters at egg farms so chickens do not mate and produce eggs which are fertile. Therefore, if one does find a blood spot in an egg, all he has to do is throw out the blood spot and he then may eat the rest of the egg: Yechaveh Da’as 3:57, Yabea Omer Y.D. 2:5, Minchas Yitzchok 4:56, ...


1

There are many Jewish customs that stem from the desire to avoid anything associated with death. See <http://www.chabad.org/article_cdo/aid/1246628>. Edit: <http://www.chabad.org/article_cdo/aid/880152> answers the question more specifically. To summarize: This particular custom comes from the Sefer Chasidim, and there are various ...


1

It is required. (Deuteronomy 12:2, Rambam Positive Commandment #185 (English) and Laws of Avoda Zara 7 (English), Shulchan Aruch YD 146:14) In the land of Israel the command includes seeking out the idols to destroy them, but outside of the land of Israel one must only destroy an idol if he happens to have it. There is a blessing one can say before doing ...


1

In Rav Avigdor Nebontzols Kuntres Hahanhagos(it is in his six chelek of Mishna Brurah) 43: Things found in a yeshiva need to settled when Eliyahu comes.He writes that it is best for them to publicize that anything left after so and so time is hefker or belongs to the yeshiva.


1

in the kitzur it says that on yom tov because cooking is permissible, people will tend to be lenient in other things as well. so to counteract this tendency we are more stringent about muktzeh



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