New answers tagged

3

That specific formulation is certainly not necessary. The Gemara (Kiddushin 5a) has several variant formulations: כיצד בכסף? נתן לה כסף או שוה כסף ואמר לה "הרי את מקודשת לי", "הרי את מאורסת לי", "הרי את לי לאינתו"-- הרי זו מקודשת How does [betrothal through] money work? He gives her money or monetary equivalent and says to her "הרי את מקודשת לי" ...


1

Amazon.com has 6 books on the subject of Maaser Kesafim. Maaser Kesafim and the Development of Tax Law points to the Florida Tax Review article on the subject. Halachos of Ma'aser Kesafim Apr 4, 2011 by Rabbi Yisroel Bronstein is the newest book on the Amazon page. Maaser Kesafim: Giving a Tenth to Charity says on the cover that it was edited by Cyril ...


0

Tosafos in Chagiga 7a - ד"ה והבכורים - states that only items mentioned in the Mishna we say daily - these are the items that have no measure - are those items that doing more is a bigger Mitzva. והבכורים אין לו שיעור לא למעלה ולא למטה. הדר פריך בירושלמי רבי ברכיה בעי למה לא תנינן עפר לסוטה אפר פרה רוק יבמה דם צפור של מצורע א''ר יוסי לא אייתינן במתני' ...


0

You asked: How is this done? Do you dig up the earth to a certain depth? Do you dig a trench? Do you dig holes at certain intervals? It's a Mishna in Ohalot 16:4 which says: הַבּוֹדֵק, בּוֹדֵק אַמָּה עַל אַמָּה וּמַנִּיחַ אַמָּה, עַד שֶׁהוּא מַגִּיעַ לְסֶלַע אוֹ לִבְתוּלָה.‏ You check by drilling 1-Amah holes at 1-Amah intervals. They are reach ...


0

There is indeed a confusion between the Torah prescribing capital punishment (by stoning) for homosexual acts and the Torah view of homosexuals. Some context is required, see precise answers at the bottom. I addressed elsewhere the view of the Torah on homosexuals. In a nutshell, the Torah is not so concerned and doesn't judge how people feel or what their ...


0

Rabbi Moshe Shemuel Glasner (1856-1924) writes in the introduction of his Dor HaRevi'i to Chullin that if one has the option to consume human flesh or non-kosher meat, even though the former is at most prohibited by a positive commandment, while the latter is prohibited by a more stringent negative commandment, it is preferable to consume the animal flesh. ...


0

This article has explanations and diagrams for a typical espresso machine. All the ones with the steam wand work similarly, as far as I know. The steam wand is used to heat and froth milk for use in various espresso drinks. This wand is connected to the heating vessel. When the user puts the valve in the steam position, steam from the heating ...


1

the torah is quite clear that sex between two males is a capital offense incurring stoning. it's not an exaggeration. though stoning is not like the islamic version of stoning. the talmud derives to chose a more humane version which is to be pushed off a high platform as explained in tractate sanhedrin. in the time of moshiach there will be no yetzer hara ...


1

Since the shaliach tzibor is the representative of the group, he should do whatever is the custom of that shul. If the Rav is present, he is presumed to be the authoritative source of the will of the group. There are some shuls where the Rav has decided that, since some will not come if there is any delay (since their arrival time at work would thus be ...


0

You ask for sources to help decide one way or another which is important since this is not a clear-cut situation. The classical halachic case closest to this case that I can think of is the question of whether one can enter a shop to browse with no intention of buying (more precisely, knowing full well in advance one doesn't want to buy anything, e.g., to ...


4

R Eliezer Melamed addresses this (online under 3 but also in The Laws of prayer p. 51) The chazan is the emissary of the congregation, and therefore a person is prohibited from taking hold of the chazanut unless he is asked to do so by the congregation or by the gabbai as its representative. Hence, one may not respond Amen to a person who appointed ...


-1

When stains start coming off it is called washed. Source: gemara moed katan


-1

It depends if the meat in the meat/milk mixture is kosher or not If the meat is non-kosher then one can eat milk afterwards. Many poskim hold that non-kosher meat is not subject to the meat/milk prohibition. See for instance here on MY quoting the Shach, Taz and Baer Hetev If the meat is kosher then one has to wait the full period before eating more milk ...


3

Rav Danny Wolf of Yeshiva Har Etzion has a shiur on whether Kohanim can take an aeroplane that flies above cemeteries. Integral to this question is whether aluminium can be mekabel tumah. The Torah (במדבר ל"א, כב) lists only six metals. So the question is whether the Torah's list is exclusive or just gives examples of metals. The Mishnah and Gemoro give ...


1

Because there's no prohibition on resurrection. Source: Sh'miras Shabas K'hilchasah 32:20 ("מחללין את השבת כדי להפעיל אמצעי החייאה").


-2

there are two views on whether a person is dead according to the Torah. One of them is they die when the heart "stops working" and one of them is when the "brain stops working". The issue isn't in resurrecting the patient but in harvesting the heart from someone else. How one defines "dead" is important in terms of using someone else's organs, provided that ...


0

The gemara says if a person is used to doing a sin they are punished for the thought, apparently because there is nothing internal stopping them from realising their thought into action other than external circumstances. According to Reb YL Bloch you are not obliged to purify your thoughts to the extent that no thought of sin enters your mind because this ...


5

The Ran on Megillah 3b says that even though one should feast on Adar 1, there's no need for Mishloach Manot because it is similar to Matanot La'Evyonim, which is done only in Adar 2: וקרוב הדבר גם כן שראוי להרבות בסעודה בי"ד שבראשון אבל לענין לשלוח מנות כיון דדמו למתנות לאביונים דליתנהו אלא בשני משמע נמי דאף משלוח מנות אינו אלא בשני However the Ketav ...


3

It would seem from the last Remo in סימן תרלח - סכה ונויה אסורין כל שבעה that it's not a problem. Preferably you should make a condition - verbally, before that Chag begins - that the hanger is not part of the Sukka. But even if you didn't it's OK to use it. אֲבָל בְּנוֹיִין שֶׁנּוֹתְנִים בַּדְּפָנוֹת, כְּגוֹן סְדִינִים הַמְצֻיָּרִים, נוֹהֲגִין ...


2

The onset of Shabbat certainly may start at shekia at the biblical level (d'orayta). However, there is a biblical uncertainty (safek d'orayta) whether this is indeed the case or whether the onset of Shabbat is at tzeit hakochavim (the emergence of the stars). Additionally, it is disputed when exactly shekiat hachama occurs. Many medieval scholars assumed ...


0

In general, the gemara in Nedarim 51 explains the word toevah used to describe homosexuality is an acronym of toeh ata bah, you are making a mistake with this intercourse. The view of the Torah on 'illicit' sexual relationships is not a Victorian one of, kill the repugnant sinners. It is one of what can fit in to the universal pattern required for ongoing ...


2

Rambam Metammei Mishkav uMoshav 2:6 says that if a Zav's saliva fell into water and it dissolved into the water then everything is Tahor assuming the water hasn't changed color. Looking at further cases there (eg. urine of a Zav mixed with urine of a Tahor person) it seems that in general we go by majority assuming the item in question isn't still detectable ...


2

Bottom line it depends what you're putting it on for. From Dose of Halacha: ..The Mishna Berura (14:11) writes that when one borrows a friend’s Tallis to Daven for the Amud, one should make a Bracha. The Aruch Hashulchan (OC 91:2) and Kaf Hachaim (OC 147:4) write that one who receives an Aliya (or any other Kibbud) should wear a Tallis out of respect for ...


1

The original question as well as @SAH challenge seem to imply that the Torah forbids piercings. This belief is possibly coming from the prohibition of tatoos as the prohibition to injure oneself. But as we will say the halacha doesn't necessarily consider all body piercings forbidden. As context, plastic surgery (a more extreme form of bodily injury for ...


4

Apparently there is a confusion in this question. When we speak with words specific to the modern language, and innocently utilize such words to translate the Torah, appear a confusion. If an adultery between a young bride and a man is heterosexual, You can change the title as "Stoning the heterosexuals" In the Greek antic civilisation, the practice of ...


0

An op-ed piece by a contributor to Mishpacha magazine (January ?? 2016 -- not yet online) condemned Jewish attendance at Superbowl parties and compared this cultural "infiltration" into Orthodox Jewish homes as something akin to terrorism. Frankly, I don't think he's right. While watching sports, or attending parties around sports, may involve issues of ...


1

Yes, lechatchila this should be avoided (according to some, lest the following two assumptions don't actually hold in this case), however it is generally allowed (to most sources that I found) because the soap "פוגם" any piece of food (i.e. makes it inedible), and secondly, people do not wash dishes with boiling water (and therefore the taste is not ...


0

This is an interesting question. I have not an abolute response but perhaps some matter for thinking. Look at the berayta of Androginoss (known as 4th chapter of Massechess Bikurim) The androginoss has some similitude to male and some similitude to female. In matter of Ychud he is considerated as forbidden with man or women. A first parenthesis is that ...


0

The elegant solution is to have the beggar order whatever breakfast he wants, offering to pay for it. Once he's taken possession of the non-Kosher/Chametz food - you now pay his bill for him. There is no problem having him thank you or being aware of your involvement. The point is: You don't buy the food; you pay for it after the non-Jew has bought it. So ...


-1

no, same reason that if you discovered chometz on pesach you did not sell (must be destroyed). One is not permitted to benefit from chometz and one cannot help but benefit when giving a gift or charity.


1

I'm afraid I don't understand how 3) is a question. If anything, it seems to be the answer to 1) and 2). Which is to say: It is human nature for a man to defend his property even at risk of life. The ba bamachteres knows this and still pursues the theft. The assumption is that he would murder the homeowner if confronted. As such, the chidush is that he is ...


0

This is very strange, the gemara says they gave malkos to a man for being intimate with his wife publicly, and that this was because people were parutz in this ve'haysa ha'shaah tzerichah le'kach, but that seems to be about it.


0

Reb Elchonon asks, why are you not obliged to let the ba be'machteres steal your money in which case you won't have to kill him? He says, you are not obliged to let anyone steal your money. The fact that the resulting situation will result in death is not your problem. I.e. the halacha does not work backwards. You do not feed the end result into the input ...


5

It seems that R' Moshe Feinstein allowed one to provide fire/matches to a smoker, and did not think of this as lifnei iver. Igrot Moshe, Yoreh De'ah part 2, 49 (last sentence): Find more about this subject here.


0

1) One is not obligated to kill a "רודף", when there are better ways to save the "נרדף" (for example, if you can save him by only harming the "רודף", then you must do so, instead of killing him). 2) The reason the gemara allows a person to kill a "בא במחתרת" (or at least, one is not punished if he does kill) is because "הבא להרגך השכם להורגו" - ...


0

SA OC 301:14: דבר שהוא דרך מלבוש אפילו אם אינו לובשו אלא משום שצולי טינוף מותר לצאת בו בשבת A thing that is worn in the normal manner of wearing, even if it's only worn to protect clothing from getting dirty, is allowed to be worn outside on Shabbos (translation mine)


1

Rabbi Hassan describes the problem here: Now is there a problem for Sephardim? This is a complicated area of halakha but I will try and write as short and as clear as possible. Rav Yosef Caro (Shulkhan Arukh O.H. 345:7) wrote that the definition of a public domain is a street that is 16 amot wide (32 feet) or more that are not enclosed. Some say ...


2

The Talmud (RH 4a) tells us that Tzedaka, like any other Neder, is included in the Biblical prohibition of Bal Te'acher (don't delay paying up your vows). However, unlike ordinary vows for sacrifices for which one does not violate unless they don't bring the sacrifice before 3 consecutive festivals have passed (Rambam Maaseh Korbanot 14:13), the Talmud tells ...


-1

Rav Moshe Feinstein, z"l, rules (Igroth Moshe YD 3:52) that a pregnancy test ("בדיקות הידועות לרופאים") can be relied upon to assume halachically that a woman is pregnant (with regard to whether she would need to continue to keep w'sathoth). It would seem to logically follow that, provided the results of the ultrasound were as reliable as such a pregnancy ...


1

my inkling is to say you should not stop wearing it based on the idea of maalin bakodesh v'ein yaridin (one goes up in holiness but no down) The idea being that once you accept upon yourself wearing a tallis you wouldn't stop. Not the same but related is a divorced man or a widow would not stop wearing his tallis.


1

Assuming that your question asks in general, if one who has already made a blessing earlier in the day on either the tallit katan or the tallit gadol, the answer is in Shulchan Aruch OC 8. He states that whenever there is a hefsek (interruption), one must make a new bracha on the tallit. I think Magen Avraham does mention a possible exception regarding the ...


0

I posted your question, yesterday, on dinonline. This is their answer: There are a number of potential problems: Cooking: it must be verified if the cheese was actually fully cooked in the production process. If not, bringing it to a temperature of Yad Soledes [about 110F] will violate the melacha of cooking. Chazara: Even if there is no ...


15

I have no time to read the article - and therefore do not endorse anything they write. The Rabbis instituted that Holy Books like a Sefer Torah would defile the hands. Why? Because people would keep their Teruma (tithes to be given to the Cohen) with their Holy Books. This was to prevent their Teruma from becoming Tameh (impure). The rationale was the ...


3

Proper pronunciation and proper distinguishing of letters and vowels is halakha. How must one enunciate? He must be careful not to pronounce [a letter with] a strong dagesh as if there were no dagesh, or [a letter with] no dagesh as if there were one. Nor should one pronounce the silent sheva or silence the pronounced sheva. Hil. Kriath Shema' 2:9 and ...


1

Rabbi Avigdor Nebenzahl (notes to Mishnah Berurah 1:2) quotes the Vilna Gaon as saying that after the martyrdom of Graf Potocki (the famed “Ger Tzedek of Vilna”) in 1749, ruach ra'ah was no longer powerful enough to mandate washing immediately upon rising. From a more technical perspective, Shevut Yaakov (3:1) notes that this ruling is nowhere to be found ...


3

It is based on the difference between a tefillah and a bracha. The difference is that one can be yotzi when someone recites a bracha (as with hamotzi) but must recite a tefila personally (as with shmona esrai) unless with a minyan and in extraordinary circumstances (which is the basis of chazaras Hashatz) We see at Kollel Shaarei Horaah HaRav Shmuel ...


1

According to Rabbi Kaganoff's article: Yet another stringency is that one should be careful not to touch food without first washing away the ruach ra. However, if one did touch food prior to washing, the food may be eaten (Shu’t Shevus Yaakov 2:105; Artzos Hachayim, Eretz Yehudah 4:4; Darchei Teshuvah 116:35). If I have a chance to get to any of ...


1

Ba'er Hetev note #8 says that one who isn't listening is not included as part of the minyan, and this includes even one who is a pike'ach. The term pike'ach refers to someone who is deaf but can speak (vs. a cherish who can neither hear nor speak.) So, I'm focusing mainly on your 2nd bulleted item, here and making some logical conclusions: It is already ...


2

You're looking for the Rama in ShA OC 111:1 who quotes such an opinion, but isn't so excited about it. CYLOR as final rulings differ.


2

The Rosh in Berachos ch. 4 siman 2 writes .וי"ל דנהי שהיא רשות אין לבטלה אם לא מפני צורך שעה כגון מפני מצוה עוברת ושרי המייניה דלא מטרחינן ליה בפ"ק דשבת דף ט: וכן עלה על מטתו בירושלמי דאין מטריחין אותו לירד Granted that [maariv] is optional, [nonetheless] one may not omit it without a timely reason, such as a time-sensitive mitzvah, or [the case of] ...



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