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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 ...


Here is a list of the seven Noahide commandments: 1) Do not murder. 2) Do not steal. 3) Do not worship false gods. 4) Do not be sexually immoral. 5) Do not eat a limb removed from a live animal. 6) Do not curse God. 7) Set up courts and bring offenders to justice. It's debatable if law #7 also prohibits false testimony, but it sounds ...


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 ...


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 ...


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


I would venture to say that the protection is not a direct result of doing Mitzvot. We have an explicit Mishna we say every morning that [only] specific Mitzvot have some reward in this world - besides for the reward all Mitzvot have in the world to come. See the Gemara in Kidushin 39b and Chullin 122a for a discussion about שכר מצוה בהאי עלמא; rewards for ...


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.


One does not get s'char for a mitzvah habah biaveirah, a mitzvah which would not have happened without an aveirah happening. In this case, the aveirah of embarassing the Gabbai would prevent any s'char from saying tehillim.


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 ...

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