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9

He is the Kaliver Rebbe. [Rabbi] Menachem Mendel Taub (born 1923) is the Rebbe of the Kaliv Hasidic dynasty. Born in Transylvania in 1923, he is seventh in a direct paternal line to the founder of the dynasty, Rabbi Yitzchak Izak of Kaliv, a disciple of the Rebbe Reb Elimelech of Lizhensk. An extremely talented Rabbi who recently moved his headquarters ...


7

I believe that the earliest source is in the Book of Yossipon (top of this page): ויאמר הכהן אל המלך הזהב אשר נדבו שפתיך תנהו למחית כהני אלהינו לעניי הכהנים אשר יולדו בשנה הזאת בכל יהודה ובכל ארץ ירושלם יקראו כשמך אלכסנדר ויהי לך לזכרון כאשר יבאו לעבוד את עבודת אלהינו בבית הזה כי אין לנו לקבל בבית אלהיגו פסל וכל תמונה ויעש המלך כן ויתן את הזהב ...


5

Nitei Gavriel Nisuin 1 15:1:4 mentions this Minhag in the name of Maharam Mintz, Likutei Maharich and Shulchan Haezer. He mentions that some Chasidim do not wear total white as it is Chukas Hagoyim. Based on this I would say that there is no source in the Torah that requires such. However the fact that a majority of Klal Yisrael does so should make one ...


4

The traditional practice in Chabad was to only start putting on Rabbeinu Tam Teffilin with permission from the Rebbe* (basically establishing that they had achieved this requisite level of piety), and typically after marriage. However, the Alter Rebbe of Lubavitch writes in the siddur that "the custom is to put on Rabbeinu Tam Teffilin" basically implying ...


4

From personal experience, here's what the Sofer thinks about, while writing: It's Lishma - and watch out for names of Hashem that need individual attention to become Lishma. Don't smudge, it's wet ink all around! Is there enough ink to finish the word? Don't drip when refilling the quill. Double check that you didn't overfill and risk a flood. Don't miss ...


3

The Lubavitcher Rebbe started a campaign (in 1983 - the beginning of 5744) that everyone should say the Hareini Mekabel before davening and אך צדיקים afterwards. Rabbi Palteil speaks about the history and reasons for this here (at about the 21 minute mark). This was a previous practice, as the Alter Rebbe of Lubavitch put it in his siddur to say that. The ...


3

The source for those who begin one verse earlier is the Eishel Abraham of Butatach (Siman 138) who explains that this is because the custom is to chant the verse "Eicha Esa Levadi" in the same tune as Megillas Eicha and it is therefore considered a "tochecha" (reproach) and we do not begin an Aliyah negatively. See also the Likutey Maharich (3:52:1) who ...


3

"Some do it because of Kos Pagum" The common reason is that an overflowing cup is a b'rocho, as you mention below, and has nothing to do with kos pagum. "Overflowing the cup is ba’al tashchis" Because it is done for a reason, it is not "bal tashchis". "as well as davar m’geunah." No, it is not. It is a minhag and it is a beautiful one. "Getting wine ...


3

The Shulchan Aruch 61:5 writes: נוהגין ליתן ידיהם על פניהם בקריאת פסוק ראשון כדי שלא יסתכל בדבר אחר שמונעו מלכוין: And the Mishna Brurah 17 explains it as: ידיהם - ר"ל יד ימין The Rivevos Ephraim 4:44:97 brings two ideas one that one takes both hands the left in the right and covers their eyes so they cant see and be disturbed from their kavana. He also ...


3

The Ramma in Even Ha'ezer siman 17 siff 5 brings from earlier sources a custom to wear black for mourning. No-one seemed to have a problem with it.


3

Bais Aharon - page 510 says that it is mentioned in Yossipon, end of first book - Chapter 5.


3

There is speculation that it originated with Onkelos (Akeylus?) the convert based on the story in Avodah Zara 11a Onkelos the son of Kalonymus became a proselyte. The emperor sent a contingent of Roman [soldiers] to pursue him, but he enticed them by [citing] Scriptural verses, and they converted to Judaism. The Emperor then sent another Roman cohort, ...


2

The Sefer Avnei Yashfei 4:36:3 was asked concerning a case where someone is in his house and sees the light from the lightning through his window, can he make a bracha or not? He first brings the Rambam Berachos 10:14 which does not mention seeing the lighting rather just making a bracha on lighting.However,he writes that since that halacha is talking about ...


2

I'm not sure how to answer this question for anyone but myself. The barest minimum requirement for writing a sefer torah is that it be legible. The ink must be black, and the traditional fonts pretty much require all the letters to be very bold. In that sense the sofer does not have to worry about usability because halacha and minhag do the worrying for ...


2

The closest is the gemara at the end of taanis where the girls would wear white on tu bi'av trying to get married. There are also two places in the zohar that mentions the brides dress color. In one place he says white. And in one place he says red. But i would not be able to find the maareh mikomos presently, so don't bother asking.


2

As noted by Ishyehudi: It is from the Meam Loez (Ki Savo, 27:26)


2

The black clothes and flat hats correspond to mainstream Satmar Hasidim, whose headquarters are in New York. (Note: just because many Neturei Karta demonstrators dress like mainstream Satmar does not mean that every mainstream Satmar Jew supports Neturei Karta.) The grey, or black-and-white stripe, are worn by some Hassidic sects in and around Jerusalem, ...


1

I know a fellow that wears a Golden Kaftan with a Shtreimal on Shabbos and wears a regular up hat during the week.


1

The Rivevos Ephraim 2:98 holds its a hefsek and he should not be the Baal koreh for this aliah. Halachicly speaking has alot of sources on this,including this one.


1

I have also asked this question, and I was told by my yeshiva-educated fiancee who grew up going to a chabad shul because it was the only Orthodox shul within walking distance of his house the following. His understanding is that Chabad men who have never been married do not wear a tallis gadol ever even when being called up or as shatz. He contrasted this ...


1

No. Anyone who wears Rabbeinu Tam תפילין wears Rashi תפילין as well. This is because doing so would be saying that Rashi is wrong, which is not something anybody is on the level to do in this generation. The Shulchan Aruch says that wearing Rashi's תפילין is the accepted minhag, and only a very pious person should also wear Rabbeinu Tam's (ש"ע א"ח 34:1). ...



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