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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

Bach - Tur Orach Chaim 38 - 6 says that he saw a Maaseh Rav from a Rav Weiss Z'L who would say these 2 Parshios while he was wearing Tefilin. This would indicate to me that it is only a Minhag and not a Halacha.


7

Orach Chaim 224:12 Beer Haitaiv 8 says the reason that either grass or stone is placed on the grave is as a honor for the person buried there, as it shows that people came to his grave. There is no mention as to placing more than or less than one.


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 ...


4

From an Ohr Same'ach ask the Rabbi article http://ohr.edu/ask_db/ask_main.php/10/Q1/ Ideally the closest relative should say it. If there are none, a close friend, or in the case of a noted rav, one of his students. Technically, anyone can volunteer to say it. In many synagogues I have attended, the rabbi is always saying Kaddish for someone who either has ...


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 ...


4

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 ...


3

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


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 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

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

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

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 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

Its from Masheches Brachos 28b which brings a braisah which discusses a story when Rabbi Eliezer became sick his talmidim asked him how does one merit olam haba ,He answered a few things and ends of off with the phrase when you pray know who you are standing before. Rashi explains: דעו לפני מי וכו' - כדי שתתפללו ביראה ובכוונה.


2

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


1

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.


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

The words apparently appear in a number of places. This site sources them, in the plural, to the talmud, Brachot 28b.


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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