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-1

There is no prohibition to saying "I love you" to your wife. Having love for your wife is very important in Judaism!


0

I would assume that practical considerations will govern many people's decisions. (E.g. if there are young kids around and she doesn't want to confuse them.) In theory, though, Rabbi Moshe Feinstein's opinion was that when a woman gets married, she changes her customs because it's logically equivalent to the Polish Jew 300 years ago who finds himself ...


0

The Shulchan Aruch in siman 10 siff 5 seems to have learned the gemara the Rambam is based off differently. He assumes we have a basically square material, but only three of the corners are proper corners, the fourth corner is round to a degree that it is not called square for these laws. Then, after affixing the strings the fourth corner is squared off to ...


0

The premise in your 2nd paragraph is incorrect, namely "so that it becomes permissible to prepare food on the first day for both Yom Tov days". The Eruv Tavshilin allows one to cook on Yom Tov to prepare for Shabbat only - not for another day of Yom Tov. Thus, if Yom Tov were on Thursday and Friday, followed by Shabbat, as was the case last Rosh Hashanna, ...


0

Note that Zerubavel was not treated as a king even though he would have become the king (as the desxcendant of malchus bais David) had they been completely redeemed. Yehoyachin was still regarded as the king (at least in terms of continuing the Davidic line). I point out the descent through Zerubavel in which kings must Moshiach descend from? Thus we see ...


0

Tefillin as I understand is a mitzvah which teathers your body to the 'light'. That is, you literally put them on your arm, which represents the heart, and on your head, which represents the eyes. In doing so, and saying the customary blessings and prayers with them enough, you gradually fill up your eyes and heart, or your organs, with what they call ...


1

Tzaar Baalei Chayim is permitted for human benefit, even monetary loss. The Gemara in Shabbos allows leaving heavy bags on an animal when the alternative is to cut the rope, allowing the packages to fall and break. We also find in Avoda Zara how they used to de-hoof an animal when a king died, in some form of honor. How to weigh the significance of the ...


3

Chabad say For the havdalah candle we use the standard holiday candles which are on the table. It is not necessary to conjoin two candles. Halachipedia says similarly: When Motzei Shabbat is a Yom Tov If motzei shabbat is yom tov, one may use the Yom Tov candles for havdalah. It is preferable not to hold the two candles together. However ...


2

Rabbi Eliezer Melamed in his Sefer Peninei Halacha discusses this: ד – שינה בשבת לצורך ליל שבועות ההלכה מפרק הלכה יב - יום טוב שחל במוצאי שבת, סוגיה ט - דיני ערב יום טוב שחל בשבת.‏ קישור ישיר להלכה. ספר חסידים רסו: "בשבת לא יאמר אדם נישן כדי שנעשה מלאכתינו במוצאי שבת, שאסור לומר למחר אעשה, ואפילו חפץ לכתוב תורה, מפני שמראה מה שישן ונח בשבת ...


8

The very article you link to answers the question! It’s permissible to go to sleep on Shabbat in order to be awake after Shabbat, however, one shouldn’t say that one is doing so for that purpose. [Shemirat Shabbat KeHilchata 28:72]


4

(All translations are my own) Shulchan Aruch C.M. 73:14 (discussing the selling of collateral after the time of collection of a loan has passed - see :12) יש מי שאומר שאע"פ שעבר זמן ההלואה צריך להמתין מלמכור המשכון שלשי' יום אחר תביע הגה: וא"צ לתובעו בב"ד רק יתבענו בפני עדים שיפרענו ואח"כ יעכבנו ל' יום וימכרנו ואפי' אם תבעו רק בינו לבינו מהני אם הלוה ...


0

As already mentioned in the comments the Aruch HaShulchan qualifies the statement in Shulchan Aruch that one may eat temporary eating without removing Tefillin by saying (O.C. 40:5): וזהו לפי מנהגם שהלכו כל היום בתפילין, ולא לדידן. ונראה לי דלדידן לא נכון גם אכילת עראי בתפילין This is according to their custom that they went the whole day in ...


0

The website jewish pathways seems to discuss this very issue and concludes based on the Mishna Berurah and the Schulhan Aruch that that ikkar v'taffel is handled differently with mezonot food: Rule #1 – A mezonot food receives its own bracha even when it is the tafel. [MB 208:23] Rule #2 – When mixed with other ingredients and made into one food, a ...


4

It is a good question and in fact it is answered only by reading between the lines. The Halachic terms are Ikkar ("main component" in the question) and Taffel (a lesser component). From the Shulchan Aruch (Siman 212), the Achronim have concluded that the Taffel actually does require a Beracha but that it is included in the Beracha of the Ikkar. The ...


3

The Shulchan Aruch doesn't seem to mention it, but the באר היטב in 'סעיף ח of סימן שטז - צידה האסורה ומתרת בשבת mentions the Rambam: פטור. דהוי מלאכה שא''צ לגופה. העלה דג מן הספל של מים והניחו עד שיבש כסלע בין סנפיריו חייב משום נטילת נשמה דשוב אינו יכול לחיות רמב''ם גמ'. וא''כ צריך לזהר שלא יצוה לעכו''ם ליטול דג מן החבית של מים אע''פ שירא שימות. מ''א: ...


0

It is just a nice minhag, and not Halacha. The lifting is done when we mention the Tora, not when Hashem's name is recited. It is to indicate that this is the Tora we are talking about (and no other).


1

To summarize the responses so far, in addition to the 2 potential issues (cited by @Shalom in his answer) of "...lo thitein michshol" (which might not apply if the sin would be committed regardless by other means), and chanufa (tolerance/approbation of sin), there is also a rabbinic prohibition of mesaye'ah (aiding and abetting a sinner which [as noted by @ ...


2

The Shulchan Aruch O.C. 208:9 writes: עירב קמח דוחן ושאר מיני קטניות עם קמח של חמשת מיני דגן ובשלו בקדירה מברך בורא מיני מזונות ועל המחיה ואם עשה ממנו פת מברך המוציא וברכת המזון ודוקא שיש באותו קמח מחמשת מינים כדי שיאכל ממנו כזית דגן בכדי אכילת פרס אבל אם אין בו זה השיעור מחמשת המינים אינו מברך לבסוף ברכת המזון אלא בתחילה מברך המוציא כיון שיש בו טעם דגן ...


4

R Yosef Shalom Elyashiv is quoted in Mishmeret HaTaharah (by his student R Moshe Mordechai Karp) Siman 195 footnote 207 and 209 as ruling that if her husband is used to hearing her voice (רגיל בו) and she isn't singing specifically to him (whereby R' Elyashiv thinks there would be a general problem of levity שחוק וקלות ראש) then there would be no prohibition ...


1

EDIT: My initial reading of the shulchan aruch was wrong. According to the cited sources, a cape such as described in the question (a typical superhero cape), would not require tzitzit as it only has two corners at the bottom According to the shulchan aruch (O.C. 10:7 and 10:8) a cape as you have described (open up front, and usualy tied up top) would ...


2

The Maharal from Prague wrote in גבורות ה' (chapter 61): כי אחר שהוציא הקב"ה את ישראל ממצרים ונתן אותם בני חורין, ולא עוד אלא אף מלכים שנאמר (שמות יט) "ואתם תהיו לי ממלכת כהנים וגוי קדוש" זה השם הוא לישראל בעצם, והמעלה והחשיבות שיש בזה לא נתבטל אף בגלותם שהוא במקרה, ולפיכך אומרים חכמי ישראל (שבת קיא ע"א) כל ישראל בני מלכים הם אף בגלותם... In other ...


7

Shulchan Aruch in Yoreh Deah siman 240 siff 5 says one is required to lose work in order to honor his parents, even though this will cause the child to end up needing to collect money for himself. However, this is only when the son has money to support himself that day, if he does not have even that much, he does not have to lose work.


4

Machon Mishmeret Stam published a book on Mishnat Sofrim with a commentary. In an appendix, they deal with this exact issue: (I couldn't find an online version...sorry) Based on this text, I can answer your questions: Why did the Chofetz Chaim effectively seek to passul nearly all existing sifrei sta"m of his day? Why wasn't the existing פ ...


0

Shmiras Shabbos Kehilchasa says it is assur if it is apparent it is being done for refuah, such as a bad cold. See chapter 34 siff 10. In chapter 38 siff 15 he says that even in a case such as this, it would be allowed to be done through a nonjew, as long as it is a drip action, not spray. A spray would only be allowed for an extreme case where his entire ...


4

Well, having been through this before my own wedding, I can tell you some of the things that are looked out for: Ketuba - this really functions as an attestation from a previous Beis Din that the person (or their mother or perhaps mother's mother) is Jewish. A Get would serve the same purpose, if the Ketuba wasn't available. A document attesting to ...


0

In the sefer Minhagei Chasam Sofer (ס'א) it is written that the Chasam Sofer's custom was to learn with his teffilin on, and while he was learning he had coffee brought to him, and he would drink.


7

I found this article that answers my question: R’ Moshe Feinstein (Igros Moshe OC 4:60) writes that one may only use timers on Shabbos for one’s lights. Firstly, timers are akin to instructing a non-Jew to perform a melacha on one’s behalf which is prohibited. Additionally, it isn’t respectful for Shabbos. As people always had non-Jews come in to their ...


5

A person who does not have a Jewish father (whether a convert or a Jew because of the mother) does not belong to any of the twelves tribes. The reason is that tribal membership follows the status of the father. An example is the case of the blasphemer at the end of Parshas Emor (24:10-23) He was the son of an Egyptian man and an Israelite woman of the tribe ...


1

The Mitzvah of Pru Urevu applies to every Jewish man. Of course this is in the Torah. Also, the discussion in the gemarah and elsewhere involves whether or not one must have a boy and a girl or is able to fulfill the mitzvah with two girls or two boys. for example The First Mitzvah: Peru Urvu The Mishnah records a dispute concerning the basic ...


0

I don't have an explicit source for you, but there is a Ramma at the end of siman 244 concerning a nonjew who is working for a Jew in an allowed situation (tax collector) where the Ramma warns that the Jew may not sit next to the nonjew while he is performing this task. The Mishna Berurah brings a az and other Achronim who quantify this prohibition and ...


3

It is allowed to tell a nonjew to do a m'lacha for himself. Ramma siman 307 siff 21. The Mishna Berurah #73 explains that since the item never belonged to a Jew, and the action being done is solely to benefit the nonjew, there was never a g'zeira of amira li'eino Yehudi.


6

The existing answer provides a nice survey of final p'sak. The following is the development from the sources: The Gemara Berachos 36a has the following conclusion: מהו דתימא כיון דלרפואה קא מכוין לא לבריך עליה כלל קמ"ל כיון דאית ליה הנאה מיניה בעי ברוכי What might one have thought? Since [the purpose of its comsumption] is intended for medicinal ...


2

His sins would likely fit in the Maimonidean category of sins that preempt repentance/forgiveness. He has untold numbers of individual victims who suffered shame and emotional distress due to his actions. He may well have been machati eth harabim (causing communal sin) by discouraging halachik mikvah use, which is one of the categories of sin for which one ...


0

found this in the Rambam sefer hamitzvot (#3) Our Sages also said that this mitzvah (to love God) includes calling out to all mankind to serve G‑d (exalted be He) and to believe in Him. This is because when you love a person, for example, you praise him and call out to others to draw close to him. So too, if you truly love G‑d — through your ...


1

No there is no prohibition to marry between these different groups. As long as they are from a kosher Jewish lineage (not offspring from a forbidden relationship, come from a Jewish mother etc.) there is no prohibition to marry them. Regarding Chassidim, there was a ban issued by the Vilna Gaon against them which included a ban in marriage. However this ...


10

R’ Moshe Feinstein (Igros Moshe OC 1:82) writes that if the medication itself tastes nice, then one should recite a beracha. R’ Ephraim Greenblatt (Rivevos Ephraim 4:54:39) writes that R’ Yosef Shalom Elyashiv held that if one mixed the medicine into something that tastes good, one would need to recite a beracha on it. R’ Dr. Avraham Avraham (Nishmas ...


1

If at this park, at that time, it is common that people walk by and there is no block (such as locked passage etc) on the path that leads to it, and the spot at which the couple are is clearly visible, as in most cases of a public park, there is perfect compliance with the Yichud rules. In many Ultra-Orthodox communities, one would not rely on a place where ...


1

The Rambam brings the Midrash Sifri on Deuteronomy (17, 16) "שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ" that says: "A king and not a queen", and writes that a woman cannot be appointed to be "king". Regarding the heritage rules: When a king dies, his son will rule under him (see Gemara, Kritut, 5), as outlined in Deuteronomy (17, 20): לְמַעַן יַאֲרִיךְ יָמִים עַל ...


1

I don't see any connection between the broken פ that looks like 2 letters sitting one on another - and the פ you show in the Tikkun, the Mishnat Sofrim and the Chabad sites, which are not neatly curved (like modern script) but the letter has a clear - albeit crooked/curvy - continuum. Point being, that there are 3 פ's - and not 2, as you claim: The פ ...


1

The halacha is that there cannot be a female king. Rambam brings this halacha in Melachim uMilchamot 1:5 אין מעמידין אשה במלכות שנאמר עליך מלך ולא מלכה. We do not raise a woman to kingship, as it says "over you a king" and not a queen. (Translation mine) The verse that he is citing is Devarim 17:15 which says that Israel may appoint a king. He ...


1

The Magen Avrohom in O.C. Siman 494 s.v. איתא בזוהר brings down this custom from the Zohar, and writes that כבר נהגו רוב הלומדים לעשות כן, most people learning have accepted this custom. So the custom is sanctioned by the Zohar, dating it to either the Tannaic era or the 13th century, and the Magen Avrohom in the 17th century records that it was already ...


6

In Tephichas BeDevash 24 by Rav Chiya Pontromili (a Sefardi Rav from the 19th century quoted here) writes: ואף שנהגו ישראל להיות ערים בליל שבועות אפילו שחל בשבת, מכל מקום שונה ליל שבועות מליל שבת, משום שבליל שבועות יש בו סודות גדלים, שעל ידי נדידת השינה ולימוד התורה בעשרה הנעשה באותו הלילה, מתקנים תכשיטים לכלה, וכמה מעלות טובות מפורשות בזוהר הקדוש על ...


4

There are discussions of whether it's permitted to walk into a casino and gamble, but the Gemara makes it clear (Sanhedrin 24b) that a person whose only job is getting people's money via gambling is "not among those who help civilize this world", and is disqualified from being a witness! So 1--3 would all be clearly prohibited. Regarding the pork abattoir, ...


2

Judaism historically has been never a proselytizing religion. However, it is not forbidden according to many opinions to teach Torah to the Gentiles (although this is a major dispute among the Halachic Authorities, see here for more). The Netziv (Meshiv Davar, Yoreh Deah 77) says it is a mitzvah to teach the gentiles Torah Shebichtav, the written law. He ...


0

See the Mishna Berurah 85:10 מ''ב: {י} נאמן - הראב"ד אוסר ברחום וכתב הב"ח ויש להחמיר וכ"פ הפר"ח מיהו בלע"ז לכו"ע שרי הואיל וזה אינו מיוחד דוקא להקב"ה משא"כ שאר ד"ת וכ"ש השמות שאינם נמחקין אסור לאמור שם אפילו בלשון לע"ז כגון גא"ט בלשון אשכנז או בוגא בלשון פולין ורוסיא וכה"ג שאף ששם זה אין בו קדושה באותיות כתיבתו ומותר למוחקו מ"מ יש בו משום בזיון ...


4

The issue here is essentially one of lowest common denominator. A conversion will only be accepted by Group X if they think that Group Y, who oversaw the conversion, did so appropriately and successfully, following all the relevant laws as understood by Group X. Otherwise, Group X will continue to view the potential convert as a gentile with all that ...


3

If the Talis would be a very thick material which does not flop over when held up, it would be Ohel. This is the way the Taz (and similarly the Magen Avraham) explain the opinion of the rishonim brought in siman 301 siff 40. They are subsequently brought in later achronim like Mishna Berurah 151. The Taz 27 specifically mentions Atifa, and the Magen ...


-1

The implication from Today is the square-root of 25th day of the omer is that any of the methods that you give will be the same as "today is". For example "Code of Jewish Law Ganzfried - Goldin, volume 3 page 52 chapter 120 number 3 (translation of Kitzur Shulchan Aruch). Thus, "tonight", "now", "It is", or any other method that expresses the current time, ...


0

A proper Otzar Beis Din does not collect vegetables which are subject to the issur of Sefichin, rather they only deal with fruits, which Chazal never instituted and were not concerned for Sefichin. Sefichin was never instituted for fruits which grow and die yearly which grow by themselves usually without any tending to, therefore there is little incentive ...


1

I had hoped to have time to do a better summary, but this will have to suffice: Regarding forehead thermometers, there are a relatively large number of responsa: שו"ת מחזה אליהו סימן סה is of the opinion that it is forbidden both for writing as well as coloring. (His thermometer has the letters N and F that would light up if there was No Fever or Fever, ...



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