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0

just a thought, you need to estimate whether what you do will be helpful or harmful. no straight answer here. each case is different. consult with LOA if a sibling has gone off it is likely due to ruach hatuma (such as looking at bad things or reading bad things). so the solution is to try to bring some light of kedusha to banish the darkness such as ...


2

The Mishna (Sanhedrin 8:1) says the the word "son" is used intentionally to exclude a daughter, in this case. The Talmud (Sanhedrin 69b-70a) says that while it would be reasonable to also punish a wayward daughter, it is a divine decree that it is not so.


0

The following story illustrates the point that if a person refuses to listen to mussar, one is not obligated to give it (too much). A rav called his gabbai and stated that he needed to call on the manager of the local bank (this was in Europe in a Jewish town). The gabbai went and they entered the house. The rav was invited in and sat quietly. The man ...


1

Mishna B'rura 554:5 says one may not issue halachic rulings or hear a court case on 9 Av (when Torah study is forbidden) "because law is Torah". The same would seem to me to apply to practical-halacha books of te sort you mention, but, as always, consult your rabbi if this is a practical question for you.


-1

There are inferences in scripture that can be interpreted that actions of animals have moral value. And even when scripture speaks of their actions not having moral value, it puts them on the same level as humans who don't have moral value. Genesis 6 11 And the earth was corrupt before God, and the earth was filled with violence. יב וַיַּרְא אֱלֹהִים ...


1

to add a bit to msh210's answer as to why animals don't sin, here's a quote from the Duties of the Heart part 2 (one of the classic works on jewish philosophy) It is through the understanding that we realize the Creator's wisdom, power and mercy, of which the universe provides clear evidence. It is the understanding which shows us that we ought to ...


1

OK, I'll try to address all the issues including the ones brought up in comments in no particular order, starting with the practical concerns. Mixed k'sav is not an issue. (Source: I have checked mezuzot with mixed k'sav on the same line which Rabbi Dovid Feinstein previously looked at and said were OK. There are some tikkunim that were somewhat-standard ...


0

In general writing on patches as you describe is supposed to be avoided because they tend to come off. If it were a matter of replacing yeriot it would be fine.


4

Your example is politically loaded. Let's try a simpler one. Joe makes a vow not to eat chocolate. Then he finds himself on a desert island where there is no food other than chocolate, and he will otherwise die of starvation. (Or more simply -- he's having a diabetic emergency and the only available food is chocolate.) The prohibition of violating a vow is ...


3

The Babylonian Talmud (Sanhedrin 108 amud 1) says pretty much explicitly that animals cannot sin: וימח את כל היקום אשר על פני האדמה אם אדם חטא בהמה מה חטאה תנא משום רבי יהושע בן קרחה משל לאדם שעשה חופה לבנו והתקין מכל מיני סעודה לימים מת בנו עמד ופזר את חופתו אמר כלום עשיתי אלא בשביל בני עכשיו שמת חופה למה לי אף הקב״ה אמר כלום בראתי בהמה וחיה אלא בשביל ...


1

HaRav Asher Weis shlita, the author of Minchas Asher, was asked about removing one's tallis katan when biking or joging and he answered that there is only a concern about removing it without good reason so one may do so if it is causing extreme discomfort. Sam has already shared Rav Belsky's opinion forbidding it.


8

Rambam rules that although it is completely Biblically prohibited to steal from a gentile (Geneva 1:1), one would only have to pay back the value he stole if he did so (2:1). There is no fine imposed in this case.


1

Vows have always been discouraged. In fact, the gemara in Masechet Nedarim specifically mentions certain halachot of nedarim exist to discourage the light usage of nedarim. Nonetheless, your example of using nedarim to break (at least certain) bad habits is indeed something that at least some major contemporary poskim support. GuardYourEyes.org is a ...


2

Note that since one can build a succa on a boat, the pier should also be allowable. (logic only) Maseches Sukka Perek 2 Mishna 3 If one builds his sukkah on the top of a wagon or on the deck of a ship, it is valid, and they may go up into it on a festival day. Of course the gemoro on daf 23a of masechet succah points out that this is the subject of ...


0

The list is: Keeping Shabbes like we do Keeping Yamim Tovim like we do Torahstudy what does not concern the Sheva Mitzvot Receiving aliyah/laynen Torah in shul putting, writing and wearing tefillin write a Sefer Torah


1

A perspective convert is not obligated to keep any extra mitzvos for it. Today it is common for a beis din to independently decide as a matter of policy to require the show of commitment of a candidate practicing while readying him/herself for the actual conversion. After all, the person could try the lifestyle and find it leaves them cold, avoiding a ...


1

First, some context: Unfortunately, the question of whether or not it is permissible according to the halakha to swim on Shabath has become yet another marker of one's neighbor's frumkeit and subsequently their commitment to sh'mirath ha-misswoth. Like so many other humroth that have been contrived in the name of "custom," this too has become a source of ...


-2

The Raadbaz was choichech and decided to be stringent in regards to tefillin, mezuzot, and scrolls(Raadbaz on Hilchot Melachim 10:10). This is in regards to bnei Noach and not goyim(Hilchot Melachim 10:10). Rambam states that bnei Noach can do any of the mitzvot as long as they do it properly(Hilchot Melachim 10:10). Goyim, which are idol-worshipping ...


1

I am extracting several answers from this article that may be relevant: May one use a ponytail holder to make a ponytail in her hair on Shabbat? Making a ponytail and using a ponytail holder is permitted on Shabbat, as this is unlikely to cause the removal of hair (Yalkut Yosef, 303:15). So, in general, you can make a ponytail. However, ...


1

From the Biur Halacha in siman 511 it seems to not be dependant on a particular statistic, but rather on general regularity of use. Concerning smoking he writes: והרבה מקילין, ועיקר טעם כולם משום דעכשיו שהרבה רגילין בזה נעשה שוה בכל נפש. Notice his use of the word הררבה, many, he did not write רוב or מיעוט המצוי. Simply הרבה, meaning many. Another ...


1

Rabbi Moshe Feinstin writes in Igros Moshe (OH vol. 5 ch. 34) writes that it is shaveh l'chol nefesh. More accurately, he writes that the custom is for smoker to smoke on Yom Tov as well. Although he notes that it could be argued that this is not shaveh l'chol nefesh since people avoid smoking due to health concerns, he concludes that it is difficult to ...


5

The previous answer does touch on the point that this was a declaration to excuse those placed in cherem (excommunication). See this comprehensive article that discusses the topic as well as how some of the ideas crossed over into the Kol Nidre paragraph that follows in the service. Much of the article has English translation. Feel free to contact me ...


1

Actually, there are types of people placed in חרם, or excommunication for certain crimes, such as not listening to the orders of a בית דין, or Jewish court. This excommunication prohibits almost every type of social interaction, including praying together. However, as Yom Kippur is the day of atonement and retuning to G-d, a special exemption is made for ...


0

I heard on a daf yomi shiur That , The reason that music is forbidden is that it is not good to rejoice after the Bais hamikdosh was destroyed, the reasons it is permitted is it is used for good things (wedding) or it has torah in the lyrics (so by singing or listening you are leaning)


2

The Shulchan Aruch (586:21) just uses this example since it was an example of the Mishna in Rosh Hashana (4:8) (32b in the Gemara).


7

While one needs to be careful any time one gives rebuke, one needs to be especially careful when dealing with a parent: Kitzur Shulchan Aruch - 143:10 רָאָה לְאָבִיו שֶׁעוֹבֵר עַל דִבְרֵי-תוֹרָה, לֹא יֹאמַר לוֹ, עָבַרְתָּ עַל דִּבְרֵי תוֹרָה, אֶלָּא יֹאמַר לוֹ, אַבָּא, כְּתִיב בַּתּוֹרָה כָּךְ וְכָךְ, כְּאִלּוּ הוּא שׁוֹאֵל מִמֶּנוּ, וְלֹא ...


0

Presumably because someone put it there. Perhaps he was walking along the road on the 25th of Elul holding a shofar and decided to rest it on a branch (or trunk bifurcation) for a moment while he adjusted his backpack. Then, when he started walking again, he forgot it there. Or perhaps he was using a mirror in a shofar as a sort of periscope, leaning it on ...


2

See this article regarding the ceremony itself. Near the beginning of the article, it states that non-Jews may attend a brit. As a matter of fact, I invited the CEO of my company, a non-Jew to my 1st son's brit. (It was well-worth the gift that he gave, afterwards, but that wasn't my incentive ;-) As for participating, IIRC, my rav mentioned that there is ...


0

The Ben Ish Chai in parshas vayeira os 21 writes: ...ומימות מרע"ה ועד הגאונים היו מניחים ב' זוגות, וכן איתא בגמרא מקום יש בראש להניח בו ב' זוגות, ובז"ח איתא קצת בני אדם דמניחים ב' זוגות מספק דלא ידעין ברזא דא דתרוויהו אצטריכו על כן יר"ש יעשה ב' זוגות תפילין א' כסברת רש"י וא' כסברת ר"ת ויאחז שתיהם בידו ויכניסם בזרועו ויקשרם זהה למעלה מזה, דצריך שיניח שניהם ...


2

Since you wouldn't be sure where the person wearing the bracelet might end up going, it would be better to avoid such a practice. There are places where a Jew should not bring written names, like into a bathroom for example. A better practice would be to write a common abbreviation that many people write in any holy book they own. Namely, לה״ הו״מ. This ...


1

This is brought in Beit Yosef on the Tur: Hilchot Tzitzit: 8. The midrash the Gaonim are quoting can be found in Yalkut Shimoni: Beshallach: 234. It should be noted that Yalkut Shimoni is a collection of earlier midrashim and was actually authored after the period of the Gaonim. The text from the Yalkut Shimoni is: והמים להם חומה בשעה שירדו ישראל לים ירד ...


2

It would be at least לא תעמוד על דם רעך. And I would imagine much worse.


3

The law is exactly in accordance with the literal meaning of the verse in this case. "ונתנו אותו ביד גואל הדם" The Rambam codified this ruling in the halacha immediately following the halacha cited in @Danny Schoemann's now deleted response: רמב"ם הלכות רוצח ושמירת הנפש א:ב ‏ מִצְוָה בְּיַד גּוֹאֵל הַדָּם [לַהֲרֹג אֶת הָרוֹצֵחַ] שֶׁנֶּאֱמַר (במדבר ...


0

Once birkat hamazon has been said, the blessing on the drink is no longer valid, so a fresh blessing has to be made on the remaining portion of the drink; that in turn requires borei nefashos. (information provided in now deleted comments under question)


0

there is much to gain in speaking to God often as the Alter of Kelm wrote (Sefer Zikaron Beis Kelm pg.265) (longer quote here) "A great principle in joy of the heart and health of the body, and more for the service of G-d is to search for closeness (kirva) to G-d and not closeness to human beings. Besides being a big headache in many ways, there's ...


1

The most comprehensive book on the subject is Rabbi E. Falk's 700 page "Sefer Oz Ve-hadar Levushah: Modesty, an Adornment for Life : Halachos and Attitudes Concerning Tznius of Dress & Conduct" which you can preview - and partially read - at Google Books. He discusses the guidelines of tight clothing, and why it's an issue. You can search the book for ...


1

Yes, yes and yes The to use the spices for havdolo is not a mitzvah as long as you have pleasure from there smell you can use them Shulchan aruch harav 297.1 הנהיגו חכמים להריח בבשמים בכל מוצאי שבת כדי להשיב את הנפש שהיא דואבת ליציאת השבת בשביל הנשמה יתירה שהלכה לפיכך מיישבים ומשמחין אותה בריח טוב במה דברים אמורים כשיש לו בשמים אזי הוא צריך להריח בהם ...


2

Laws for Jews regarding minimum clothing to pray, redding shma or say blessings ... (but it might be more respectful to G-d if you are dressed modestly at home even not praying even no one is their and it is dark) In short if you wear underwear (using your hand will not help) that covers your pubic area (and for men to cover their heads) it is enough (for ...


1

Not all kashering requires 24 hours when you clean if you do not use somthing that is yad soledet bo (meaning if you do not use hot water) it stays not Ben yomo But if you do use heat (or as @doubleDD sais if you let liquid sit for 24 hours) then it might become Ben yomo again if there was substance of food there and you will need to wait 24 hours from ...


0

The modeh ani prayer is not mentioned in the Talmud or the Rambam. It is first mentioned (as far as I can tell) in the Seder Hayom of Rabbi Moshe ben Machir who I believe was Sephardic himself. It is present in the siddur of Rabbi Eliyahu Benamozegh (Sephardic rabbi who lived in Italy in the 19th century). It is referenced by Rabbi Sassi Kohen (20th ...


0

Another example will be not to eat before feeding your animals, but drinking is permitted (I will b"n find the source) (similar regarding before shachris) Regarding "penance, personal fast day, " in my understanding of the kabolistik customs regarding these things is that anything that is a hit on your body will work (as least for something)


3

In short if it is forbidden for you, for the gentile to do it for you, it is forbidden even if he volunteered (if he did it for a Jew). A few laws on this subject in the order they were codified Introduction The prohibition for having a gentile do a forbidden work for a Jew on shabos is Rabbinic (this was from shulchan ariuch harav 306.5) and the Rabbi's ...


0

AFAIK there is no such list, one tell tale sign of that as mentioned in another answer, is that there is a debate about turkeys. Shulchan Aruch Yoreh Deah 82 details how determine if a bird is kosher.


3

The answer to your question is 3 seifim earlier (586:16): ציפהו זהב במקום הנחת פה, פסול.‏ The Aruch Hashulchan (586:28) writes: ובמקום הנחת פיו – פסול משום חציצה, שהזהב מפסיק בין פיו לשופר.‏ The sound must be created by the contact of the lips on the shofar, additionally it may not be altered in any way by a foreign body.


1

The Gemoro Sukkah 51b speaks about the shul in Alexandria as follows: מי שלא ראה דיופלוסטון של אלכסנדריא של מצרים לא ראה בכבודן של ישראל אמרו כמין בסילקי גדולה היתה סטיו לפנים מסטיו פעמים שהיו בה (ששים רבוא על ששים רבוא) כפלים כיוצאי מצרים והיו בה ע"א קתדראות של זהב כנגד ע"א של סנהדרי גדולה כל אחת ואחת אינה פחותה מעשרים ואחד רבוא ככרי זהב ...


0

Shulchan Arukh, Orach Chayyim 124:4 says: כְּשֶׁשְּׁלִיחַ צִבּוּר חוֹזֵר הַתְּפִלָּה, הַקָּהָל יֵשׁ לָהֶם לִשְׁתֹּק וּלְכַוֵּן לַבְּרָכוֹת שֶׁמְּבָרֵךְ הַחַזָּן וְלַעֲנוֹת אָמֵן; וְאִם אֵין ט' מְכַוְּנִים לְבִרְכוֹתָיו, קָרוֹב לִהְיוֹת בִּרְכוֹתָיו לְבַטָּלָה; לָכֵן כָּל אָדָם יַעֲשֶׂה עַצְמוֹ כְּאִלּוּ אֵין ט' זוּלָתוֹ, וִיכַוֵּן לְבִרְכַּת ...


1

Very likely a situation whereby the mother would die anyhow; if they performed a C-section they'd save the baby, if not both would die.


1

R. Yeshaya of Trani (the Rid) applies אלו ואלו to the post-talmudic period in a responsum (Teshuvos HaRid 62). As cited and translated by R. Shnayer Leiman here: First, I wish to respond to your claim that it was improper for me to argue against the great Rabbi Isaac lb. Samuel of Dampierre (d. circa 1185)), Heaven forbid that I should do such a thing! ...


1

Just by way of background: Kol Isha, or literally the voice of a woman, is a law that falls under the category of Sneas, or modesty. It was designed by the Rabbis to keep men from lusting after women due to man's nature to lust. It is a serious issue for observant men, which is probably why they reacted. It can be very difficult to avoid ...


5

The Parameters of Kol Isha by Rabbi Howard Jachter addresses this. See the full article for the details, but here are some excerpts: The Gemara (Berachot 24a) states, “The voice of a woman is Ervah, as the Pasuk [in Shir Hashirim 2:14] states ‘let me hear your voice because your voice is pleasant and appearance attractive.’” Rashi explains that the ...



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