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13

In the responsa collection of the Beth Yosef, Avqath Rokhel #32 he defends those who conduct themselves according to the Rambam, even in a place where the majority of people follow another poseq (in this case, the Rosh). The turn of phrase that indicates that one can do so regardless of their familial tradition is: "...especially if they have a tradition ...


12

This is in the Ramo (O.C. 585:2) to blow specifically on the right side of the mouth. The Magain Avraham says this is based on the verse (Zecharia 3:1) והשטן עומד על ימינו - the Satan stands on his right side.


11

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 ...


11

wikipedia: A yad (Hebrew: יד‎) (Yiddish: האַנט), literally, "hand," is a Jewish ritual pointer, popularly known as a Torah pointer, used by the reader to follow the text during the Torah reading from the parchment Torah scrolls. Beyond its practical usage, the yad ensures that the parchment is not touched during the reading. There are several ...


11

On chabad.org it says the following: On the way out of the cemetery, it is customary to pull out some grass, throw it back over the shoulder, and recite the passage below. This symbolizes the Resurrection of the Dead in the era of Moshiach, when the body will awaken and return from the dust of the earth, as it is written, "And may they blossom ...


11

Taamei Haminhagim - page 548 / קע"ז & page 549 says that since when we say Poseach Es Yadecha we are supposed to have in mind the Roshei Teivos פא"י and the Sofei Teivos חת"ך which are the Shaimos of Parnasa. Therfore we put our hands on the Tefilin at this point to show that we are only requesting Parnasa in order to be able to do Mitzvos.


9

שלחן ערוך סימן צז סעיף א (titled: "שלא יגהק ושלא יפהק בשעת התפלה," "Not to yawn during prayers") לא יגהק (מוציא מגופו לפיו נפיחה מתוך שובעו, רייטי"ר בלע"ז). ולא יפהק (פותח פיו להוציא רוח הפה) ואם צריך לפהק מתוך אונס יניח ידו על פיו שלא תראה פתיחתו. Do not burp or yawn [during prayers]; and if one must yawn, one should cover his mouth with his ...


9

I have seen this practice in action in a Yemenite shul in Rosh Ha'ayin, Israel. I got called up for an 'aliya, and the gabbai leined on my behalf, but I was the ignorant exception. They also had a boy reading Targum after (if I recall correctly) each 'aliya.


9

Natai Gavriel (Shidduchim V'Tanaim 23:17) says this is not a good custom - and recommends giving out delicacies instead - but in the footnote notes that מנהגי לעלוב does bring this custom as a way of avoiding Eiyen Hara - in other words, of reducing any jealous reaction among those who hear the news.


8

Nitei Gavriel Yom Kippur 16:9 says the Minhag is to eat round Challas dipped in honey. 16:10:15 brings in the name of the Magen Avraham 608:7 to eat fish and fowl. (some eat the Kapara chicken at this meal). In the name of Rabbi Shalom Ber of Lubavitch Zatzal, not to eat salt. Also to eat Kreplach (meat dumplings). 16:14 Not to eat things that increase ...


8

The Halacha is that you are not allowed to count people. But you could count noses, or shirts, or left shoes, or ... (source: Magen Avraham O.C. 156 - 4th wide line of right column here).


8

You asked: Is this a Jewish minhag? If so, what is the source for it? Yes. it is mentioned in the Kitzur Shulchan Aruch 199:10 - סימן קצט - דין הקבורה ובית הקברות "The custom - when leaving a cemetery - is to pluck some grass and throw it behind one's back, and say זָכוּר כִּי עָפָר אֲנָחְנוּ - remember that we are dust." You asked: What does it mean? ...


8

The Minhag is mentioned in sources as early as the Teshuvas HaGeonim (Harkavy no. 65) and the Zohar, quoted by the Rama in Even Ha'Ezer 27:1. It is indeed a Minhag, and is quoted as such in many places (such as here, the Nitei Gavriel) The Rogotchover (Rambam Ishus 3:1) gives the custom a creative halakhic basis: today, when Kiddushin and Nisuin are ...


8

A description of the ceremony is given in מדריך למנהג אשכנז המובהק. My translation: On that Shabbos when the mother of the new born goes to synagogue, a "Chol Kreisch"is made for the child. On the day of the miloh the child acquired his Jewish name by which he will be called to the Torah and on this Shabbos he is given his secular name. For ...


8

The Gemara in Shabbos 113a–b interprets the passuk in Yishaya 58 ודבר דבר - שלא יהא דבורך של שבת כדבורך של חול. דבור - אסור, הרהור - מותר Your manner of speech on shabbos should not be the same as the week. speech is forbidden, but thinking is permitted. Rashi says it means no discussing business: שלא יהא דבורך של שבת כדבורך של חול — כגון מקח וממכר ...


8

Kovetz Bais Aharon V'Yisrael 66 - page 97 says the source for standing at Lecha Dodi is the Tikunei Shabbos which mentions that one should stand Lekovod Shabbos Kodesh while saying the Lecha Dodi. It is also mentioned in Kitzur H'shla. They go on to mention that the Sar Shalom M'Belz said that when Rabbi Shlomo Alkabatz composed the Lecha Dodi he requested ...


7

First of all, it should be noted that there is a custom to say "Av Harachamim" on the four Parshios-Shabbosos as well. The custom not to say it is in the Darkei Moshe in the name of the Maharail (Siman 685), and seems to be the custom of the Magen Avraham and R. Yaakov Lorberbaum of Lissa (in his Siddur, Derech Hachayim). However, the Eliyah Rabba (685:18) ...


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

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

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 ...


7

The Gemara in Chagiga 16a mentions not staring at a rainbow (for too long). It represents (is similar to?) the glory of Hashem and (along with not staring at the king) is considered disrespectful to enjoy the view. כל שלא חס על כבוד קונו רתוי לו שלא בא לעולם: מאי היא ר' אבא אמר זה המסתכל בקשת רב יוסף אמר זה העובר עבירה בסתר מסתכל בקשת דכתיב {יחזקאל א-כח} ...


7

In some more "Yeshivish" circles (this was pretty normal among my crowd in Yeshiva), the custom is to propose with a bracelet, not a ring, and it is usually done with some formulation of "will you marry me." If the "question" is asked, people are careful to do so without any witnesses, to prevent the marriage taking halachic effect. The kneeling thing is ...


7

As the Rambam codifies in Hilchos Avoda Zara 3:5, only four activities are "objectively" idolatry when done in honor of something other than G-d, and forbidden to do to any idol. 1) Prostration, 2) Animal Sacrifice, 3) Incense burning, 4) Libations. Outside of those four things, it is only idolatry if done as part of the normal service of the idol. So an ...


7

Taamei Haminhagim - page 77 - #176 *note on bottom giving a Kabalistic reason, says that it is to be Mevatel tho Koach of the Chitzonim. It seems from his wording that if you take off a small piece of it, you can eat the rest of it.


7

One does not tie a "permanent" knot on the tachrichim (burial clothes) in order to show that the death is not permanent. That is, the person will get up at techiyas hameisim (resurrection of the dead) after the mashiach comes. Additionally, the knots are this way so as not to hinder the dissolution of the tachrichim with the body. The chevra kadisha that I ...


6

Firstly: What makes you think that Sheitels are a recent development? See the Gemara in Sanhedrin 112a: בעי רב יוסף שיער נשים צדקניות מהו אמר רבא הא דרשעיות אסור (דברים יג) תקבץ ושרפת כתיב מי שאינו מחוסר אלא קביצה ושריפה יצא זה שמחוסר תלישה וקביצה ושריפה אלא אמר רבא בפיאה נכרית היכי דמי אי דמחובר בגופה כגופה דמיא לא צריכא דתלי בסיבטא כנכסי צדיקים שבתוכה ...


6

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 ...


6

From my experience as a kosher Chef. This is quite an endeavour but not impossible. One lambs head will not provide much meat but enough for all to taste. Here is one with usage of Moroccan spices/ Sephardic flavours which go nicely with lamb and garnished with glazed apples appropriate for the holiday. For the head; 1 whole lambs head brain removed.( note ...


6

There seems to be no known source for feeding the fish at Tashlich. As already noted, those who mention it then to be opposed to it. But the fact is that it is mentioned - and its origins seem to be almost as old as the Minhag of Tashlich. Regarding feeding the fish at Tashlich we could learn from the Aruch HaShulchan's opinion regarding feeding the birds ...



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