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5

One example is the ruling of the Terumat Hadeshen (40; cited here) that one can choose one's yeshiva over the objection of one's parents. Similarly, the Pri Chadash (cited in Pitchei Teshuva 240:8) infers from this rule that one can study far from his parents even though this will prevent his being available to honor them.


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There are many series of such books, a few I like are R Daniel Mann from Eretz Hemda has a very nice series called Living the halachic process (also available one of them also available on Kindle) - you can sample some online as part of the OU Vebbe Rebbe series (I cannot find the table of contents, try varying the number in the URL) R Ari Enkin has ...


3

The Yad Malachi (18th century) (klalei haposqim: klalei hashulhan arukh ve'rama) quotes a responsum of R. Samuel Aboab (17th century) (responsum #251) as stating that he heard that R. Karo delegated the authorship of the Shulhan Arukh, a summary of his Beit Yosef, to his students. The lack of a single author resulted in occasional internal contradictions: ...


3

The Gemara says the following in Megillah 16b: אמר רב יוסף: גדול תלמוד תורה יותר מהצלת נפשות. דמעיקרא חשיב ליה למרדכי בתר ארבעה ולבסוף בתר חמשה. מעיקרא כתיב אשר באו עם זרבבל ישוע נחמיה שריה רעליה מרדכי בלשן, ולבסוף כתיב הבאים עם זרבבל ישוע נחמיה עזריה רעמיה נחמני מרדכי בלשן. אמר רב ואיתימא רב שמואל בר מרתא: גדול תלמוד תורה יותר מבנין בית המקדש, שכל זמן ...


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It would seem that the Kitzur Shulchan Aruch (d. 1886) is quoting theBe'er Heitev in Siman 170 סימן קע - דברי מוסר שינהג אדם בסעדה who says: באר היטב (טז) עמהם. אפי' בסעודת מצוה. מט''מ: (עי' בס' אליהו רבה שמביא בשם של''ה כמה דיני מוסר בסעודה וכתב בשם רוקח: דרך ארץ לא יאכל אדם מעומד ולא ישתה מעומד ולא יקנח הקערה כו' ולא יעמוד מיד אחר הסעודה ולכל מין מאכל ...


3

The source for this is the Masechet Derech Eretz; one of the minor tractates (4:1): מי שהוא תלמיד חכם, לא יאכל מעומד, ולא ישתה מעומד, ולא יקנח את הקערה, ולא ילקק באצבעותיו, ולא יגהק בפני חבירו, מיעוט שיחה, מיעוט שחוק, מיעוט שינה, מיעוט תענוג, מיעוט הן הן, מיעוט לאו לאו It gives a list of personal habits that Torah scholars should adopt including not ...


3

The Shulchan Aruch's organization is based on that of the Tur. In particular, here, the laws listed in the question are presented in the same order, with the same section-numbering, in the Tur. So, the question is why :22 and :23 are in that order in the Tur. When the Tur presents the laws in 61:16-22, it does so without explicitly citing sources, ...


2

See the notes below which show that one can stipulate that lighting the candles will not bring in the Shabbas until later, while saying maarive absolutely does so. DinOnline says Driving After Lighting Candles 19 Av 5771 The Question: Can a single person light shabbos candles with a bracha with a tanai (condition) that shabbos will be accepted ...


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I do not know of an English translation that has only the Shulhan Aruch. But the Mishna Brura's translation includes both the Shulhan Aruch and the Chofetz Haim commentary of the SA, see for instance SeforimCenter.com


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The logic is that if one said Shema with Rashi's, but Rabbeinu Tam's is the correct Tefillin, then one didn't say Shema with Tefillin earlier, so say it now, properly. So the logic is that the proper way to say Shema is with Tefillin on, so if you failed to do it before, do it now. That is what the Mishna Brura is saying that he "fixed" his failure to say ...


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Let's begin from Gemara: Baba Metsia 73b We see several laws that subjugate real estate or man itself to his creditor or perhaps without creditor. It seems sometimes to be a way for Jewish authorities, to get money they have to pay tax per capita (that Jewish community should pay to government) even if certains refuse to participate. The minor case is ...


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Sometimes it's not really possible to give an exact answer as to why certain books become the standard. For example, i don't think anyone would have predicted that nearly a thousand years after the Rambam that the only community that still followed him would be the Yemenites. You would have figured the community of Cairo would have been the one to hold his ...


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The following is not more than a contribution to an answer because it could be that the garment referred to in the gemoro quoted is a talis godol and not a tallis koton. The Gemoro in Menachos 41a brings a story of R. Kattina. This indicates that although the obligation of tzitzis is on the garment and not on the wearer, one is liable for punishment in a ...


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There was a previous sefer called Be'er Heitev, by R. Yeshatah b. R. Avraham, and that is what he is quoting--אשר לפני means "that preceded me," not "that is in front of me." See here https://he.m.wikipedia.org/wiki/באר_היטב#.D7.A1.D7.A7.D7.99.D7.A8.D7.AA_.D7.94.D7.9E.D7.94.D7.93.D7.95.D7.A8.D7.95.D7.AA


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There is no set of the straight Shulchan Arukh in English. You can find English versions of its commentaries, or sets of Kitzur. But as for just the Shulchan Arukh, you are out of luck.



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