Tag Info

New answers tagged

-2

This is going to sound extremely controversial, however I feel that it must be said. When the Baal Shem Tov founded Hasidism, besides for the change in ideology, there were no changes in minhagim. Although it is unclear, it seems that it was Rabbi Dov Ber of Mezeritch who changed the nussach. At that time, Orthodox Jews in Poland would follow Minhag Polin, ...


0

A partial answer. Reb Shlomo Zalman Auerbach is quoted in Halichos Shlomo on tefila chapter 9 siff 2 as saying "a person praying along with the Shliach Tzibur is counted as part of the ten for the minyan, and even when there are not nine men answering without counting him, the Shliach Tzibur may say the chazaras hashatz." Footnote #2 explains his logic. ...


0

The signing on the kesuboh by the Chosson is a Sepharadic Minhag but even for Sepharadim it is not mandatory and even if he did not sign, it is perfectly Kosher (providing of course that it complies with all other aspects of the Halacha). Regarding the glass breaking, in both cases, it occurs during the Chupa which means the Nisuim is already valid.


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 ...


2

While there is no explicit commandment stating that you MUST ask for help when you need money, the implied mitzvah is that someone must give to someone who does ask for help. This implies that in order for the giver to perform the mitzvah, someone must ask him, though, of course, one should give even before being asked, if one knows that there is someone ...


1

The term apears in three places (that I have found in the Tanach): Bereishis (1, 2) "וְרוּחַ אֱלֹקים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם" where the Even Ezra (and some others) clarify that the meaning here "a courier of Hashem" to dry the water. Rashi on the other hand says it is "Kisse HaKavod" In Isaiah (63, 14) "כַּבְּהֵמָה בַּבִּקְעָה תֵרֵד רוּחַ יְקוָק ...


1

I've seen #2 and #3 at Sephardic weddings outside of Israel (I believe the officiating rabbi was of Algerian ancestry) as well. So I'd assume it's more of an Ashkenazic/Sephardic split than a Jerusalem/UK split, though it's certainly possible that Sephardic practice influences non-Sephardim in Jerusalem as well.


0

The GGBH (Munks') in Golders Green says them.


0

The minhag is kept by Yehudei Ashkenaz and Yehudei Polin. In the Siddur Sfas Yisroel (the siddur of Minhag Ashkenaz), it says that on Yom Kippur Koton, people should fast but that even if you don't fast you still say the selichos at Minchoh. The same is said in the Machzor Polin MiKol HaShanah. Also, it says if you fast, then you put on tallis and tefillin ...


1

In the Machzor Polin MiKol HaShanah,it says that the first 6 tehillim of Kabollas Shabbos are kneged a different day of the working week, therefore they should be said sitting. Lecha Dodi is kneged Shabbos therefore it says to stand l'kovod Shabbos.


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

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).


2

Although many sources say that the Luchos was squared, Rabbi Ben Zion Mutzafi quoting a Zohar in Parshas Yisro and the Ramak רבי משה קורדובירו says that it was squared at the bottom and rounded on the top.


1

The Shearim Metzuyanim Behalacha on the Kitzur Shulchan Aruch (חלק א - כג ס"ק א, מהדורה תשס"א) writes: As is known, we are obligated to stand for the Sefer torah, and this is learned from the obligation to stand for a torah scholar, for if we stand for those who learn the the Torah, all the more we should stand for the Torah itself. Rashi in Avoda Zara ...


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 ...


1

A large proportion of Ashenazim use a mourning period from the first day of Rosh Chodesh Iyar until the 3rd of Sivan (although Lag B'Omer itself is a "window", a one-day respite from mourning). This is in memory of the Crusades that happened during this period and in general affected Ashkenazi communities. Ashkenazim therefore also recite "Av Harachamim" ...


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.


0

I just came across one relevant reference regarding synagogue architecture ועל אותן אשר מתכוונים לעשות בנין בשמונה צלעות (ומכל שכן בארבעה צלעות) כדמות היכלי הגוים, עליהם אני קורא וישכח ישראל עושהו ויבן היכלות ע”ש, ובפרט בבנינים כמו היכלי עכו”ם יש גם כן לאו של תורה, ובחוקותיהם לא תלכו, כמו שנתבאר רמב”ם פרק י”א מהלכות עכו”ם הלכה א’, וביו”ד סימן קע”ח ...


4

Qitzur Shulhhan Arukh - Yalqut Yosef (Orahh Hayim 131:36) states: אלו הימים שאין אומרים בהם וידוי ונפילת אפים לא בשחרית ולא במנחה: חודש ניסן, פסח שני, ל''ג בעומר, מראש חודש סיון עד י''ב בו ועד בכלל, תשעה באב, ט''ו באב, ערב ראש השנה וערב יום הכפורים, מי''א תשרי עד ב' חשון. שמונת ימי החנוכה, ט''ו בשבט, י''ד וט''ו אדר א' ואדר ב'. וראשי חודשים.‏ Arukh ...


6

Nitai Gavriel (Pesach Vol 3 Chapter 57) brings several Pesach Sheni customs. Among them: To increase in Simcha (source: the Chida) To read the parsha of Pesach Sheni and learn its Halachos (source: The Shalo). To read the Parsha of the Nesi'im (source: The Shalo). To visit the grave of Rabbi Meir Baal HaNeis in Teveria (this is a sefardi custom sourced ...



Top 50 recent answers are included