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9

It is a prohibition not to stand by as another Jew is in any kind of danger, be it physical or financial. ALL of the Monei Hamitzvos include it. See Behag 93, Saadia Gaon 61, Rambam 297, Semag 165, Ramban 293, Chinuch 237, Semak 79, etc.


6

Kraina D'Igrasa 1:59 - Rabbi Yaakov Yisrael Kanievsky Zatzal writes that one who does not return the Seforim to its place is doing a Midah Achzorios and is a Rasha. Alternatively you can print one of the pictures in this link and show what the Shul can look like if Sefarim are not returned to their place, or even better just do this a few times until the ...


6

I could theorize that according to R. Firrer, the 'halakhic Earth' would be defined as anywhere that one is still subject to the Earth's gravitational field. Actually reading the article, however, implies that either 1. as soon as something is not touching Earth, it is no longer governed by its halachos (which, as you point out, is ridiculous) or 2. anything ...


6

I was once in a Beis Medrash which used the following tactic. They had signs up which said that the sefarim were only available to use on condition that you return them to the shelf. So if you don't return them, you have borrowed them without permission and are a thief. So you could add לא תגזול to your next sign if you would like to go this route.


5

The Steipler Gaon once finished learning in a Yeshiva not far his home. After walking approximately 100 meters, despite the fact that walking was very difficult for him he realized that he didn’t return his sefer to its place. He then turned around, went back to the place he was sitting, returned the sefer, and then went home.


5

There is a dispute of the Rishonim as to whether or not daughter in law is a relationship prohibited to Noahides (Ramban vs. Rashba). The Ramban (to Yevamos 98a) holds that Noahides have no prohibition of relationships with relatives who are not blood relatives. He brings a proof to this from the fact that Yehuda absolved Tamar upon discovering her ...


5

The Chinuch (p394 in this edition) gives the list below and explains each in detail! The 7 Mitzvos are: 1) Berachos - Reciting Berachos 2) Netilas Yadayim - washing your hands 3) Eruvin - allowing one to carry within an Eruv and walk further on Shabbos through an Eruv Techumin 4) Reciting Hallel on festivals 5) Ner Shabbos - Shabbos candles 6) ...


5

Your question is referred to in the review Beis Hillel כסלו תשס''ה under the title “Why does not a kohen make a blessing שעשני כהן". Rav Asher Anshil Schwarz asked the question and offered several answers. Relevant to your question is: From the Mogein Shaul He also cannot make the blessing “שלא עשני ישראל ” because a kohen is included in the ...


5

Yes, you can wear a Tallis/Tzitzis since the Tallis itself has no holyness, it is just an instrument of a Mitzva (תשמישי מצווה) furthermore, the fear for companionship with a Jew (שמא יתלווה לישראל בדרך) is also not relevant since we are talking about a proselyte who intends to join Kehal Hashem. See further info in details in Mishnat Hager (Ch. 1, 32). ...


4

I don't know of any prayers for such cases (other than ones regarding the lack of Temple services), there are many cases where one might be inclined to use something else instead (like using a lemon instead of an Esrog). In certain cases, it seems like it is better to 'fake it', so to speak, so as to do something even if it isn't the mitzvah, while in other ...


4

The rule is עשה דוחה לא תעשה - a positive commandment pushes away a negative commandment. Basically this is in fact quite limited, but in theory if something is simply forbidden by a negative commandment but a Mitzvah comes along that requires violating it in order to fulfill it, then we go ahead and do the Mitzvah if there is no way to avoid the negative ...


4

The Yerushalmi (Sukka 1:2) and Tosefta (Brachos 6:9) write that one should make a bracha on 'the mitzvah of building a sukkah'. However, the Bavli (Sukka daf 46a and see Rosh there) disagrees. The simplest way to explain the dispute would be to say that the Yerushalmi believes that there's a mitzvah to build the sukkah, and the Bavli disagrees. I believe ...


4

It seems from Shulchan Aruch, Choshen Mishpat 34 that the prohibition against testifying in a situation of being ineligible to do so, at least in a case where the disqualifier is because the witness is a "rasha," is incumbent on the witness himself. The case there is where a kosher witness knows that his fellow witness is ineligible to testify, but is ...


4

Unfortunately due to lack of definitive timelines (just try to find out when Zoroaster lived) and lack of written evidence which scholars and and historians would accept, it would be hard prove who influenced who. What we do know is that Chazzal were very honest when they did accept anything from anywhere and when there was actual change. See for instance ...


3

Rabbi Aharon Lichtenstein shlit'a actually endorses this opinion. (At least theoretically -- when/if we reach a point when the world is suitably "inhabited.") Article here. Furthermore, Doniel Ehrenreich reports the following conversation: I actually once asked R Lichtenstein: What do you think is the significance of the impact of worldwide usage of ...


3

At the Shabbos Shuvah Drasha, my rov pointed out that the main requirement is "ameilus" (usually translated as "effort") rather than accomplishment. Some people put in an hour and it would be accounted as "doing more" than other people who spend an entire day at learning. When a person puts in the time that he can and works at it, he gets the schar of that ...


3

It seems that the comments, above, explain the meaning of the two words. Looking at the roots - "Mitzvah" comes from "tzavah" (zvh) meaning "to command". The Torah has mitzvot - commandments, because it states "Do (or don't do) this". rarely does it explain HOW to do or not do something. (Technically, mitzvot lo ta'aseh are "easier" b/c you just don't do ...


3

Bal Haturim - Devarim 1:3 says that a Torah scholar protects 40,000 people in his location from their enemies.


3

As Shmuel wrote, relations does not involve any of the 39 forbidden activities and is not forbidden. I would like to add a few additional thoughts: Any act of creation in zygote formation takes place at the microscopic level which, in general, is not viewed halachically as a significant action. Zygote creation takes place within the context of marital ...


3

On Shabbat, one is not prohibited from doing all creative work, only that which fall into one of the 39 Categories. These categories were determined based on the creative work necessary for the construction of the Mishkan (Tabernacle), and since procreation was not necessary for the construction, it is not prohibited. In addition, it is unclear if sexual ...


3

Reading the definition of Zoroastrianism in different places seems to imply a belief in tw "gods" with one being good (creator) and one being evil (destruction), even though modern people claim that it is monotheistic. In any case, people living in a society have been influenced by that society in the way they think and act, as we see nowadays. However, the ...


3

Chasam Sofer - Parshas Yisro - Asher Lraiacha says that the seven Mitzvos are as follows. א - Aveilus - Seven days of Aveilus ש - Simcha - Seven days of Simchas Chasan and Kallah ר - Rechitza - Netilas Yadayim ל - Lechem - Not to eat Pas Akum or Bishul Akum ר - Reshuyos - This is Eruvin which combines Reshuyos ע - Amalaik - Reading the Megila, which ...


3

Rambam writes fairly emphatically in a responsum that Torah study depends not upon the Hebrew language, but upon the intent of the words: ואין הפרש שהבין אותו הענין מלשון קודש או מלשון ערבי או מלשון ארמי הכונה היא הבנת ענינים בכל לשון שיהיה There is no difference if he understood the matter in L'shon Hakodesh (Hebrew), or in Arabic, or in Aramaic. ...


2

Rabbeinu Bachya writes that we dont find any mussar sefer which praises joy except for joy in mitzvos. Rambam in De'os 1:4 writes that one should be happy all the time. Rambam in Hilchos Yom Tov (6: 20) writes that we are only commanded in joy that that includes service of God. At the end of hilchos lulav he writes that joy in serving god is a great avodah ...


2

The Torah does not command individual violence. The penalty for individual violence is rather severe - and even if nobody got killed, the violent person would be required to pay the victim damages, embarrassment, injury, medical expenses and loss of work. Even if the damage was unintentional, the rule is that a person is always responsible for his ...


2

There are different opinions regarding this ruling of דברים שבעל פה אי אתה רשאי לאומרן בכתב. Rabbi Shlomo Zalman Ehrenreich suggested that the Rambam doesn't bring this ruling because in his opinion it's only Rabbinically forbidden. Opinions that it's Biblical: שו"ת חתם סופר או"ח סי' ר"ח. גם בס' חרדים (פ"ב מצות התלויות בעינים) עיי"ש, וכ"כ בשו"ת תשב"ץ ח"א ...


2

The Sefer HaChaim [3:3 (by Rabbi Chaim ben Betzalel - brother of the Maharal)] says, "Inviting your relatives (to your house) is in essence, is the main mitzvah of HaChnosas Orchim!"


2

The Talmud (Ta'anis 21b) indicates that the merits of Rav and Rav Huna were more than sufficient to protect their respective neigborhoods from danger, except that their neighborhoods were in fact protected by the kind deeds of other righteous locals - a man who loaned hoes and shovels for burials and a woman who allowed needy individuals to use her heated ...


2

See #2 here from Rabbi Mordecai Kornfeld for a lengthy discussion around the obligations of a Ben Noach to keep his word. The perspective he concludes with is: This approach is also suggested by the MISHNEH L'MELECH (Hilchos Melachim 10:7). The Mishneh l'Melech adds the examples of Avraham and Yitzchak, who made Avimelech make an oath. It is evident from ...


2

A person who basicaly keeps the mitzvos and has an honest job, but doesn't learn Torah, is called an Am Ha'aretz, see Pirkei Avos ch 2 mishna 6 an am ha'aretz can not be a chasid, someone who goes beyond the call of duty. This is contrasted there by a boor, someone who does nothing at all, upon whim it says will never fear sin. There are many ideas in ...



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