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4

People I know asked Reb Moshe Feinstein about instant potatoes and he said Ha'adama. His reasoning was that it still lookes like potatoes. Most chassidishe hechsheirim, who print their opinions on the packaging, say to make a shehakol.


4

According to this site, the bracha is ha'adama, no matter what: "There are some fruits and vegetables which even after a thorough mashing are recognizable due to their unique texture. The examples I know for sure are bananas, eggplant, and potatoes. Therefore, finely mashed potatoes are nevertheless Ha’adoma."


0

The book 'Thinking aloud' records that Rav Soloveitchik was asked if a cloned human would have the halachic status of a human. He answered no. We can diffrentiate between humans and animals though, if we assume cloning has the same halacha as being made with the seffer yeyzira. There is a famous tshuva from the Chacham Tzvi, mentioned in the Mishnah Berurah, ...


3

See Mishna B'rura (108:11), who indicates that the repetition of the amida does not create a problematic interruption since the person is still involved in the first prayer. Thus, it appears that the person should wait and say tachanun and ashrei with the congregation.


4

There are two factors determining the start of columns in sifrei torah: Halacha requires that certain words be at the top of the column. The acronym for these words is בי"ה שמו, the mem of which is מה טובו as you noted. Despite the best efforts of earlier poskim including Keset Hasofer, it is traditional for all other columns to begin with the letter ...


6

Standard Sifrei Torah today have 42 lines in each column. While there are different opinions how many lines a Sefer Torah should be (See Keses Hasofer 13:6), this has not developed solwly out of Halacha. There's a good article about how this came to be here Until some 30 years ago, Sofrim didn't really have a good tikkun to copy from. They either used ...


1

A suggestion which I admit is not totally supported by the quoted source. www.torah.org has an article on tefillin from which I abstracted some lines which might be put together to justify the policy of your shul. In short I am thinking that the shul might think that to read from the Torah one needs a clean body (guf noki) and that someone not wearing ...


0

Even the mishnah in pirkei avos is not interpreted by many achronim as the simple understanding. For example the Maharal explains that the mishnahs meaning is that a man should not learn torah with a woman. (see his peirush on this mishnah in full) but not having to do with having a conversation. Also a different version in avos derebi natan gives a ...


-2

If having the correct time may save someone's life, then it's permitted. Even if it's possible to ask a non-Jew instead, if this might cause a life-endangering delay, it is permitted. However, if there will definitely be a non-Jew available to ask, and asking will definitely not cause a life-threatening delay, or if not knowing the time won't cause a ...


2

Partial answer: make sure we have currency. Rav Herschel Schachter (Journal of Halacha and Contemporary Society vol. I, footnote 28) quotes Chazon Ish (YD 72:2) as saying that due to certain halachos (pidyon maaser sheni, possibly all דיני ממונות [monetary law]), Jews should make certain that whatever country they reside in has regular currency.


2

As Shalom alluded to there are two ways to evaluate circumcision vis-a-vis a Ger. One is that it is part of the process of becoming Jewish (for a man). In that case, there is really nothing to start with - if he isn't getting a circumcision it isn't doing the process, he doesn't become Jewish. However, in the case where he can't have a circumcision, there ...


2

There is a basic halacha of "Ushmartem es nafshosechem" - loosely translated to mean that a person is obligated to maintain their body in good health. The reason for this is twofold: Firstly, your body is only yours on loan from Hashem, and just as a shomer is obligated to guard and protect an object given to him for safekeeping, so too a person has to ...


1

According to Vayoel Moshe, a sefer by the Satmarer Rebbe Zt"L, even outside of the land of Israel, the Jews prior to the moshiach shouldn't establish a state, and that regardless as to whether its character were religious or secular, that it was equally forbidden. This is due to the shalosh shavuos (3 vows) in mesechta Kesubos, one of which is not to rebel ...


1

Partial answer: There is no Shabbos problem of sending it even if it is already Shabbos where the recipient is (see last paragraph here).


4

Since the question is asked based solely on Vayikra 11:8, the answer is (as quoted by Rashi there, but this is the generally accepted view) that there is no issue with touching them, except in connection with the Temple at the time of the holidays of Pesach, Sukkos and Shavuos (or any other time a Jew wanted to be there). and you shall not touch their ...


5

I could theorize that according to R. Firrer, the 'halakhic Earth' would be defined as anywhere that one is still subject to the Earth's gravitational field. Actually reading the article, however, implies that either 1. as soon as something is not touching Earth, it is no longer governed by its halachos (which, as you point out, is ridiculous) or 2. anything ...


8

Rambam Hilchos Shabbos 10:11 says that gluing two pieces of paper together on Shabbos is a Toldah (offshoot) of Tofer (the biblical prohibition against sewing on Shabbos). המדבק ניירות או עורות בקולן של סופרים, וכיוצא בו--הרי זה תולדת תופר וחייב One who glues pieces of paper or leather to each other with scribe's glue (קולן של סופרים), or anything ...


0

There would be no such source from a time when there was no dating, so you need to look only in the past 50 years of Halacha. The one known source is from the Gemora (קידושין מא א) אסור לאדם שיקדש את האשה עד שיראנה שמא יראה בה דבר מגונה ותתגנה עליו And now, one should check perhaps also by talking.


1

No. There isn't really an issue in writing or erasing 'God' See: http://doseofhalacha.blogspot.co.uk/2014/07/god-or-g-d.html There is no issue in writing or printing Hashem’s name properly, providing one knows that it won’t be destroyed. Rambam (Yesodei Hatorah 6:1) writes that there are 7 sheimos (names of Hashem) that mustn’t be erased. There is ...


7

Circumcision is one of the Torah's 613 commandments (#86 of the רמב"ם's list; בראשית יז:י). A convert to Judaism has to accept all of them. If he does not accept even one of those commandments, he is not accepting Judaism, and has not converted. If he accepts that is a valid commandment but doesn't wish to fulfill it, he might as well not convert, so ...


8

In order to convert one has to accept all the commandments, which includes circumcision. If one would clearly not want to accept one of the commandments no Orthodox Rabbi would do such a conversion. http://www.hebrewbooks.org/pagefeed/hebrewbooks_org_12136_14.pdf


1

Some sources that men and women are obligated in mayim acharonim are given in a comment to Women and Mayim Acharonim. They are: Ben Ish Chai, First Year, Parshat Shelach, #11 and Halacha Berurah 181:1. Halichipedia says that both men and women are obligated in mayim acharonim and gives the following sources: Torah Chaim Sofer 181:1, Sh"t Shalmat Chaim ...


0

The primary source for this is the Mishna - מסכת ידיים - Chapter 2 Mishna 1: נָטַל לְיָדוֹ אַחַת מִשְּׁטִיפָה אַחַת, יָדוֹ טְהוֹרָה. לִשְׁתֵּי יָדָיו מִשְּׁטִיפָה אַחַת, רַבִּי מֵאִיר מְטַמֵּא, עַד שֶׁיִּטּוֹל מֵרְבִיעִית.


0

Explicit Mishna in מסכת טהרות (Ch.2 Mishna 2 and onwards) and codified by the Rambam in הלכות שאר אבות הטומאות פרק יא יב [י] האוכל רביעי שבקודש, אסור לו לאכול את הקודש; ומותר ליגע בקודש, ואינו פוסלו. אפילו תבשיל שנתערב בו הקודש, ואין בו כזית בכדי אכילת פרס--הרי זה לא ייאכל ברביעי של קודש אלא בחמישי, שהוא טהור כמו שביארנו.‏ יג [יא] האוכל שלישי ...


4

Rambam Hilchos De'os 5:3 וכל המשתכר, הרי זה חוטא ומגונה ומפסיד חכמתו; ואם משתכר בפני עמי הארץ, הרי זה חילל את השם. Anyone who gets drunk, he is a sinner and is disgusting and loses his wisdom. And if he does so before commoners, he profanes G-d. According to the Rambam, the mitzvah of simcha on Yom Tov does not encourage or even permit drinking ...


1

There is a a halachic basis to have dry hands and to have the handle of the washing cup dry before washing. It is the view of the Chazon Ish (see here). The Chazon Ish is here. The Mishnah Berurah O Ch 158 [45] says that one should not dry hands on ones clothes as this causes forgetfulness. It refers there to washing hands after washing, but it seems to me ...


2

I found this: http://shulchanaruchharav.com/The%20Three%20Weeks/default.aspx?_ftnref1 The sources seem to be Mishna Brura: תקנא/טז and Magen Avrohom תקנא\י Kitzur Shulhan Aruch says that it is permissible for someone whose profession is musical instruments to play in a Goy's house, that implies I guess that it's prohibited otherwise. You're right, it's a ...


2

Shulchan Oruch Orach Chayim Siman 27 Seif 2 Mishna Berurah seif katan 10


1

I once asked at an ask-the-rabbi site, though I don't remember which one, whether I could "re-gift" a bottle of non-kosher wine I'd been given. I was told that it was ok to pass the bottle along so long as I made it clear that I was passing along something I'd received but could not use. (In other words, don't pretend I was being especially generous by ...


5

Rav Eliyashiv psak is quoted in Ashrei Haish Perek 13:10(pg. 135) saying that one does not need to close the electric by the bracha of aish,and this is what he did in his own home.


0

As quoted here: One should preferably keep his feet entirely together during the Amida, though those who keep only the heels together have authorities on whom to rely (Halacha Berura).


4

Yes. It is considered reneging on a pledge. In fact, as soon as one decides mentally that he will make a gift to charity, he must do so. Rema YD 258:13 says: הגה: אם חשב בלבו ליתן איזה דבר לצדקה חייב לקיים מחשבתו ואין צריך אמירה אלא דאם אמר היו כופין אותו לקיים (מרדכי פ"ק דקדושין ובפ"ק דב"ב ובהגהות ובמהרי"ק שורש קפ"ה ומה"ר פרץ ובהגהות סמ"ק ורא"ש פ"ק ...


2

this was supposedly asked to Rav Shlomo Aviner What should a person do if he is in the middle of the Shemoneh Esrei and hears a warning siren for an incoming missile? A: He should run to the bomb shelter and continue to Daven the Shemoneh Esrei there. This is based on two factors: 1. It is a case of a life-threatening situation. 2. Walking in the middle ...


2

See this article from yeshiva.org.il which quotes השו"ע על פי הגמרא: שיהיו רגליו צמודות זו לזו עד שנראה כאלו שתיהן הן רגל אחת. מקור הלכה זו נלמד מספר יחזקאל, מתוך תיאור המלאכים בזמן עמידתם לפני ה', שכתוב עליהם "ורגליהם רגל ישרה", כלומר נראים כרגל אחת the Shulchan Oruch according to the Gemoro that the two feet have to appear as one foot. ...


3

As per the Beanitos website, Beanitos are made by making a dough out of cooked beans and whole grain rice. Whole grain rice is a topic of discussion if it is mezonos or ha'adama, but I was told that the first ingredient is beans, and rice does not have the halacha of "kol she'yesh bo" (the halacha that even a minority of mezonos takes precedence) which ...


3

First of all, the specific language of what you've heard, that "as the berachah on the havdalah candle is made..." is not necessarily correct; either the bracha should be before the checking, or the fingernail-checking should be done before the blessing, but not at the same time. (As to which one comes first: R. Moshe Feinstein, in Igros Moshe O.C. 5:9 ...


2

Kitzur Shulchan Aruch 19:9 says: טעה במעריב ליל ראשון של פסח והתפלל תפלת שמונה עשרה של חול, ונזכר לאחר שהתחיל ברך עלינו שהדין הוא שצריך לסיים כל אותה ברכה (כמו שנתבאר לעיל סימן ע״ו) אינו אומר טל ומטר כיון שגם הציבור אינם אומרים. ואם חלה השאלה (הוא יום התחלת לשאול טל ומטר) ביום שבת וטעה והתפלל של חול והתחיל ברך עלינו גם כן אינו אומר טל ומטר כיוון שהציבור ...


5

This is found in a gloss of the Maharsham on Orchos Chayim (OC 532:3): ולמאי דאיתא בסוטה י״ח ע״א השקה בסיב ובשפופרת מהו דדלמא אין דרך שתייה בכך אם כן היה מקום להתיר לשתות דרך שפופרת גם בשבת במקום צער באופן זה דבדרבנן כל תיקו להקל ועוד די״ל דבעושה על ידי שינוי ל״ש למיגזר כדאיתא כה״ג בביצה י״ח ע״א מתוך שלא הותרה לו אלא על ידי דליו זכור ...


2

This halacha is mentioned in Kol Bo (§24). The Kol Bo mentions two possible reasons1 for why someone should not answer amein with food in his mouth: Just as a person should not recite a b'racha with food in his mouth,2 he should not answer amein to a b'racha if food is in his mouth. It is dangerous to talk with food in one's mouth. The Kol Bo prefers the ...


1

Tiny spots, or even larger ones, on the batim do not invalidate the tefillin. (MB 32:184 However, white spots on the straps, especially on the first loop which fastens the bayit to your arm do and must be fixed. These are very common and most people don't notice them right away. (Mishna Berurah 33:3:19)


-1

Not to stick my head between these great mountains but i have a Rambam that noone mentioned. Its in chapter 5 of shmoneh prakim, which the Rambam sends you to on the mishna' viyihiyu kol maseichem lisheim shomayim'. I won't attempt to summarize, but I would guess from his words that if someone smokes in order to calm his nerves so he can be a nicer, ...


3

Four questions is a nice, traditional number :) Is there any minhag to fill a cup of wine to the point where it overflows? Kitzur Shulchan Aruch 86:7 כשמוזג את הכוס להבדלה, ימלאו על כל גדותיו עד שישפך קצת ממנו, וזהו לסימן ברכה When pouring the Havdala cup, they fill it to overflowing until a little bit spills out, and this is a good sign. I don't ...


1

I had that question for a Sofer once. The psak was that if the dot is less than a millimeter "or so" in isolation, then it is fine. In this specific case he looked at the Tefillin to determine, but that was the principle he was stating. It may be mehudar in terms of making it look nice for the Mitzvah to make it completely black even if the dot itself is of ...


1

Rabbi Perlstein elaborates on this Rambam, and the way he reads it is that the Rambam is saying first לפייסו is the sinner directly with the wronged party. Then there is an additional obligation to reach out through three different groups of people that they should try to convince the wronged party to forgive the sinner. This is called לפגע. So the first ...


2

Firstly I'm not sure why you would want to do that. We learn in the Gemara (פסחים ד' ע"א, בבא מציעא ק"א ע"ב, עבודה זרה כ"א ע"א) and it's codified by the Rambam (Mezuza 5:11) that שֶׁהַמְּזוּזָה חוֹבַת הַדָּר הִיא - the obligation to affix a Mezuza falls on the occupants, and not on the building. In other words, the person living there has a Mitzva to affix ...


4

Qitzur Shulhhan Arukh (Yalqut Yosef) clearly states in Orahh Hayim 550:23 - מותר לעשן בימי תעניות צבור, זולת בתשעה באב שראוי להמנע מעישון סיגריות, ובפרט בפרהסיא, כדי שלא יסיח דעתו מאבילות היום. ובעת הצורך מותר לעשן גם בתשעה באב כשעושה כן בצינעא, ובפרט לאחר חצות היום. ובשאר צומות, אף הנוהגים לעשן ביום טוב על ידי הדלקה מאש לאש, דחשיב אצלם לענין זה כאוכל ...


0

Beyond the health concerns of every day, there is no specific prohibition on smoking during minor fast days.


1

The earliest source is the gemarah. Gemarah Shabbat 77a says that the standard ratio for dilution of wine with water (diluting wine was common in those times) was 3:1. The gemarah in Avoda Zara 73b says that if you have two cups of wine, one of which is forbidden and one isn't, and mix the two together, the resulting mixture is permitted. The Raavad and ...


2

Generally, if the music is not for one's specific enjoyment, you can listen to the music. In your scenario, you are not the one listening to the music, anyway - your child is. And, s/he is not even listening for the enjoyment of the music, itself, anyway. Plus, there may even be more leniencies for a child below bar / bat Mitzvah, anyway. In summary, I ...


5

In Shulchan Aruch Orach Chaim 566:5, the Mechaber writes that one who is not fasting is not allowed to be a Shalicah Tzibbur. The Mishnah Berurah (Seif Katan 18) writes that if one were to find himself davening for the amud, he should say עננו in Shma Koleinu and say "ביום צום התענית הזה". If there is no one else to daven for the amud, it is better that one ...



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