Tag Info

Hot answers tagged

15

The Shulchan Aruch was written by Rabbi Yosef Karo in the mid-sixteenth century. That is the reference to #1 ("stam" means plain, without any additional qualifications. Since then, others have appropriated the name or made names that have allusions to it, when writing books which have a similar purpose - to structure and organize Jewish Law into a relatively ...


13

In Orach Chayim, it refers to a comment by the Yad Efrayim, in the margin. The Business Halacha Institute tells me that in Choshen Mishpat it points to a chidush [a novel thought or opinion].


12

From "FREE PRIMARY JEWISH SOURCES AND RESOURCES ON THE INTERNET" It's divided by chelek (click download on the top-right): http://www.hebrewbooks.org/pdfpager.aspx?req=14170&pgnum=1 http://www.hebrewbooks.org/pdfpager.aspx?req=14164&pgnum=1 http://www.hebrewbooks.org/pdfpager.aspx?req=14171&pgnum=1 ...


9

Generally, one is not allowed to clap to a beat on Shabbos (S.A. O.C. 339:3) Some have said that nowadays the gezeirah doesn't apply since we're not adept at instrument repair and the incidence is not common. The Rema brings this for even dancing. Others only permit for hand-clapping. I don't even know if this heter would apply now since instrument ...


9

Shulchan Aruch covers the order of the day, from when you wake up until when you go to sleep. Therefore it starts with the morning, when you wake up. (no source, just my own thought)


9

The Beit Yosef there quotes many Rishonim who have a version of the story (Yevamot 62b) that Rabbi Akiva's students died until פרוס העצרת a half [month] before Shavuot. So 49-15=34 and on the last day we say that a partial day counts as the whole day so on the 34th in the morning, the mourning ends.


7

We say every morning "Neshalma parim sefatenu". Since we cannot offer Korbanot , we got the Tfila instead. So the Tfila follows the order of the Korbanot. For the Korbanot the day starts after sunrise.


7

In the Chabad world, it depends on the program. All learn Basar Bechalav Taaroves (or Taaruvos) Parts of Melicha Some learn Full Melicha Koshering Vessels Shabbos Birchos Hanehenin Pas Akum/Bishul Akum/Chalav Akum Useful Materials Yoreh De'ah - Gemara/Rashi Tur/Beis Yosef/some Bachs Shulchan Aruch/Shach/Taz (some Pri Megadims, mostly brought down ...


7

That siman discusses laws regarding staying healthy according to Halacha. Many of these are based on the medication mentioned in the Gemara. Due to the fact that nowadays cures don't work anymore Tosfos Moed Katan 11a, one is forbidden to even try them, lest one think that just as the Rabbis were wrong here (which they're not, just nature changed), they're ...


7

The Aruch Hashulchan Siman 2 Sif 9 addresses your issue directly. He says 'erect posture' doesn't mean that therefore one should walk hunchbacked, rather he shouldn't walk with his 'neck sticking out like a haughty person'. And as I mentioned in my earlier comment, I recall reading somewhere that the 'measurement' for what is considered holding your head in ...


6

If you want to learn the codified halachot that are based on the page of the Talmud you're learning, you should definitely check out the Gemara put out by The Halacha Brura and Birur Halacha Institute. An idea from HaRav Kook, see here: It was the Rav's desire to publish a new edition of the Talmud, which for the first time, would combine and reunite ...


6

Yalkut Yosef 338:1 כגון להכות כף אל כף כשהוא במקום שמחה ושיר, אסור. In a circumstance of happiness and singing, it is prohibited. 338:2 מותר להכות כף אל כף בשבת כדי לעורר את הישנים מתרדמתם, שמאחר ואינו דרך שירה אין בזה איסור משום השמעת קול בשבת. To wake people up it is permissible because it is not in a way of music.


6

שו"ת יחווה דעת, חלק ב סימן עא discusses this and concludes that since it is commonly done there is no reason to suspend the Minhag.


6

This is a fairly broad question, but basically it takes a good deal of scholarship. (And people who like to pick whatever snippets from Jewish sources that suits them, and post them online in all caps, aren't often so good at this.) We do not have the power to overturn rabbinic law that was codified into the Talmud, however we can clarify the nature of ...


6

Synopsized from Yad Malachi (K'lalei Haposkim - HSh"' VRM"' #13,14,16,17): When the Shulchan Aruch quotes an unattributed halacha followed by one introduced with the words "yesh om'rim" it indicates that the unattributed opinion is authoritative. This is [almost] universally agreed despite the fact that occasionally the conclusion of Beis Yosef coincides ...


6

First of all, there's no rule that all of the litvishe Ashkenazim have to follow the Mishna Berura. It was very well accepted, but deciding on each halacha is a very complicated matter, and on every page of the Dirshu or Oz VeHadar versions of the Mishna Berurah you can find places where later poskim have disagreed and where certain rulings of the Mishna ...


6

The principle of Stam v'yesh halacha k'stam is itself a subject of dispute. According to Rav Ovadia Yosef and his sons, when you see a stam v'yesh in the Mechaber, you hold like the stam completely, and don't have to be concerned about the opinion of the yesh at all. Some sources: Yabia Omer vol 9 in his notes on Ohr L'Tziyon, Halichot Olam volume 7 ...


5

I have heard the sefer Minchas Elazar writes about this subject (and other Chasidic minhagim), in support of a heter.


5

A Hebrew version is being compiled on the Hebrew WikiSource site: http://he.wikisource.org/wiki/שולחן ערוך


5

The Kaf Hachaim, Dagul Marvava(Noda B'Yeuda) , Pischei Tshuva, Biur HaGra, Beir Heitev, They Really explain the Psak Halacha clearly and sometimes add very interesting things.


5

The Be'er HaGolah (printed next to the Shulchan Aruch) gives all the sources as listed in Tur/BY. The Biur HaGra gives more thorough sources than the Be'er HaGolah, so you should probably use that one. There is also, of course, the Ein Mishpat, if you want to go the other way around (Gemara to poskim). It's found at the top of the outer margin of each daf, ...


5

It seems that the Taz is saying that one should object to feeding a vicious dog a loaf of bread with a needle in it, as a way of disposing of it. Rather, the proper way to kill the dog is with poison. It seems that, according to the Taz, giving the dog a loaf of bread with a needle in it is not, in this instance, a violation of tzaar baalei chaim nor of bal ...


5

Those glosses printed in the same font as the Remah are indeed from the Remah even though they don't start with the usual הגה as is evident from the commentaries in such places. Not always did the Remah start of writing הגה. However, there are glosses which are printed in the same font as the Remah and are in parentheses, they usually consist of sources ...


5

I can only speak from my experiences. Those who the Mishna Berura as their halachic decisor of known cases will follow through on his psak in the Biur Halacha as well.


5

In Hilkhot Meguila, Perek 2, Halacha 17, the Rambam wrote: מוטב לאדם להרבות במתנות אביונים מלהרבות בסעודתו ובשלוח מנות לרעיו. שאין שם שמחה גדולה ומפוארה אלא לשמח לב עניים ויתומים ואלמנות וגרים. שהמשמח לב האמללים האלו דומה לשכינה שנאמר להחיות רוח שפלים ולהחיות לב נדכאים It is better for a man to increase matanot laevyonim (gifts to the poor) than to ...


5

The Rama at the very end of YD 331 (the chapter that discusses the laws of Terumot and Maaserot) notes that the Shulchan Aruch left out all the rules of Ma'aser 'Ani which are discussed in the Tur there. Presumably any further Halachik discussion about Ma'aser 'Ani is based on the Tur and not the Shulchan Aruch.


5

Hacham Ovadia Yosef has a Kelal called "Bimkom Minhag Kadum En Omrim Kibalnu Horaot Maran- in the place where there is a preexisting Minhag we don't follow Maran". In this case there was a preexisting Minhag to do Kaparot therefor we do Kaparot. The reason Hacham Ovadia holds like this is because Maran writes in the Hakdama to Bet Yosef that he didn't come ...


5

If you see the Mishna Brurah in Siman 552 he writes that's from the din of gemara,but regarding minhag its assur from Rosh Chodesh


5

The first print of the Tzemach Tzedek from Lubavitch was in 1871. The Pischei Teshuva passed away in 1868. Therefore it can be assumed that he never saw the Shu"t Tzemach Tzedek from Lubavitch.


4

It is (kinda). See OC 155 and 156. Additionally, I speculate that even though Talmud Torah must be done every day, its nature is not that of a 'time-bound mitzva' in the sense that the mitzva is ideally והגית בו יומם ולילה to delve into it day and night. It is a all encompassing mitzva that spans one's whole life and whose goal is never really reached. This ...



Only top voted, non community-wiki answers of a minimum length are eligible