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13

Its a gemara in Kesuvos 68a its a statement of Rav Elazar : דאמר רבי אלעזר בואו ונחזיק טובה לרמאין שאלמלא הן היינו חוטאין [- שאנו מעלימין עין מן העניים אבל עכשיו הרמאים גורמים לנו - רש"י] בכל יום שנאמר (דברים טו, ט) וקרא עליך אל ה' והיה בך חטא Rabbi Elazar says let's go and thank the cheaters - without them we would sin [because we hide our eyes ...


11

As this phrase does appear in our Gemaras, almost all of the Rishonim assume it to be true. The acronym stands for: (this explanation appears in Rashi to Bava Metzia 22b ( בבא מציעה פרק ב דף כב,ב ) and Kidushin 52a ( קידושין פרק ב דף נב,א ), where Tosfos argues there) The actual phrase is: תיובתא דרבא תיובתא והלכתא כוותיה דאביי ביע"ל קג"ם [This ...


9

The source is Rabbeinu Yona Brachos 32a, in the name of the Geoinim. This is brought in Shulchan Aruch Orach Chaim 51:7 The Mishna Brurah there (:16) says it means to say from that posuk until the end of the chapter. Shulchan Aruch HaRav (51:8) implies that saying the single verse is enough. Kitzur Shulchan Aruch (14:2) implies that the single verse is ...


8

In the introduction to his commentary on Masekhet Avot (Shemonah Peraqim), chapter five, the Rambam says: והוא הדין מי שהתרגשה עליו מרה שחורה, ועמד והסירה בשמיעת הניגונים ובמיני הזמר, ובטיול בגינות ובבניינים נאים, ובישיבה עם צורות נאות וכיוצא בדברים שמרחיבים הנפש ומסירים הרהוריו הקודרים ממנה.‏ In translation (from Wikisource): Similarly, one ...


8

See this article in Hebrew for more detail. The overall concept is based on Chulin 37b: (יחזקאל ד) ואומר אהה ה' אלהים הנה נפשי לא מטומאה ונבלה וטרפה לא אכלתי מנעורי ועד עתה ולא בא בפי בשר פגול הנה נפשי לא מטומאה שלא הרהרתי ביום לבא לידי טומאה בלילה ונבלה וטרפה לא אכלתי מנעורי שלא אכלתי בשר כוס כוס מעולם ולא בא בפי בשר פגול שלא אכלתי מבהמה שהורה בה חכם ...


7

I believe that the earliest source is in the Book of Yossipon (top of this page): ויאמר הכהן אל המלך הזהב אשר נדבו שפתיך תנהו למחית כהני אלהינו לעניי הכהנים אשר יולדו בשנה הזאת בכל יהודה ובכל ארץ ירושלם יקראו כשמך אלכסנדר ויהי לך לזכרון כאשר יבאו לעבוד את עבודת אלהינו בבית הזה כי אין לנו לקבל בבית אלהיגו פסל וכל תמונה ויעש המלך כן ויתן את הזהב ...


5

This is found in a gloss of the Maharsham on Orchos Chayim (OC 532:3): ולמאי דאיתא בסוטה י״ח ע״א השקה בסיב ובשפופרת מהו דדלמא אין דרך שתייה בכך אם כן היה מקום להתיר לשתות דרך שפופרת גם בשבת במקום צער באופן זה דבדרבנן כל תיקו להקל ועוד די״ל דבעושה על ידי שינוי ל״ש למיגזר כדאיתא כה״ג בביצה י״ח ע״א מתוך שלא הותרה לו אלא על ידי דליו זכור ...


5

Bamidbar Rabba 11:2 as well as in Midrash Shir Hashirim Rabba (sometimes called Midrash Chazis) to Shir Hashirim 2:9 זה כותל מערבי של בית המקדש שאינו חרב לעולם This is the Western Wall of the Second Temple that will never be destroyed The Zohar (חלק ב', פרשת שמות, דף ה', עמוד ב) takes this even further and refers to the Western Wall as 'rosh ...


5

Nitei Gavriel Nisuin 1 15:1:4 mentions this Minhag in the name of Maharam Mintz, Likutei Maharich and Shulchan Haezer. He mentions that some Chasidim do not wear total white as it is Chukas Hagoyim. Based on this I would say that there is no source in the Torah that requires such. However the fact that a majority of Klal Yisrael does so should make one ...


4

The last Mishna Berura in סימן נג [regarding "דין הראוי לירד לפני התבה"] (s'if katan פז) addresses your question. וקורין שליח-צבור חזן, שצריך לראות האיך יקרא, ותרגום "וירא" וחזי And we call the prayer-leader a חזן, because he has to see how to pray properly, and the [Aramaic] translation of "וירא" (to see) is "וחזי" (Translation mine) This ...


4

http://ohr.edu/ask_db/ask_main.php/147/Q2/ The Vilna Gaon says that from the fact that the Haggadah stops at the verse in Yehoshua that mentions Moshe, we know that the compiler of the Haggadah specifically did not mention Moshe, because if he mentioned him once he would have to keep on mentioning him all over. The story would then revolve around Moshe; ...


4

There is a concern that the congregation might come to think that the Brachos said before Torah reading are written in the Torah, but closing the Torah and then opening it would take extra time (see Megillah 31a). Therefore, the Rama (139:6) writes that it is best to turn one's head away from the Torah while making the Beracha. Once one is turning his head, ...


4

ספר שי לתורה quotes an interesting פשט from R’ Simcha Ziskind Broide from Chevron: R' Zera recognised that he wouldn't be able to learn properly with the new approach and svaros of Eretz Yisrael if he was preoccupied with that of Bavel. He uses that as a lesson that we need to leave the past behind us at times in order to move on to the next level. (Sorry ...


4

Nishmat Avraham by Rabbi Dr Avraham Avraham is a classic and is available in Hebrew and English (Artscroll). He discusses IVF quite a few times. In Vol 3, p15 he begins by quoting R' Waldenberg (Tzitz Eliezer 15:45) who doesn't approve, and then quotes R' Nebenzahl (Asya 34), R' Ovadia Yosef (Yabia Omer 8 EH 21) and R' Eliashiv who all permit AIH. Nishmas ...


3

First of all, the specific language of what you've heard, that "as the berachah on the havdalah candle is made..." is not necessarily correct; either the bracha should be before the checking, or the fingernail-checking should be done before the blessing, but not at the same time. (As to which one comes first: R. Moshe Feinstein, in Igros Moshe O.C. 5:9 ...


3

In Hulin, Daf מו עמ' ב. The concept is perhaps not what you think it is. It is one of the Triefos, a hole in the lungs (called Sircha), which some Poskim (like Rashi) say that if you find some scar in the lung, you need to check if there is a hole, and others say that the scar indicates a hole no matter our further observations find, and the meat is Trief. ...


3

Sukka (49a-b) describes this and mentions that the young Kohanim would clear out the congealed wine from the shitin (a large cavern beneath the altar, into which the libations would run, see Rashi 49a s.v. שיתין) every 70 years. In a b'raisa, Rabbi El'azar bar Tzadok describes the "congealed wine" as "similar in form to cakes of pressed figs": אמר רבה בר ...


3

There is speculation that it originated with Onkelos (Akeylus?) the convert based on the story in Avodah Zara 11a Onkelos the son of Kalonymus became a proselyte. The emperor sent a contingent of Roman [soldiers] to pursue him, but he enticed them by [citing] Scriptural verses, and they converted to Judaism. The Emperor then sent another Roman cohort, ...


3

Bais Aharon - page 510 says that it is mentioned in Yossipon, end of first book - Chapter 5.


3

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


2

You're probably looking for the bottom of 49a.


2

Its from Masheches Brachos 28b which brings a braisah which discusses a story when Rabbi Eliezer became sick his talmidim asked him how does one merit olam haba ,He answered a few things and ends of off with the phrase when you pray know who you are standing before. Rashi explains: דעו לפני מי וכו' - כדי שתתפללו ביראה ובכוונה.


2

Tosafos (Bava M'tzi'a' 99b, s.v. פרט למזיק) indicate that the exegetical basis for the teaching found in the mishna (Bava Kama 9b, נכסים שאין בהן מעילה) and the Y'rushalmi (Gitin 5:1, דתני רבי חייה נזקין להדיוט ואין נזקין לגבוה) that אדם is not liable for damages to הקדש is found in Chagiga (10b, מעילה דילפא חטא חטא מתרומה), where a גזרה שווה is made between ...


2

Where is the source for not answering אמן to a ברכה until it is totally finished It's called an אמן חטופה and the Rambam (Hil. Brachot 1:14) already codifies it. The source is from Brachot 47a. As the Kitzur Shulchan Aruch (6:10) defines it: גַּם יִזָּהֵר מְאֹד שֶׁלֹּא יַעֲנֶה אָמֵן קֹדֶם שֶׁסִּיֵּם הַמְבָרֵךְ כָּל הַבְּרָכָה, כִּי זֶהוּ אָמֵן ...


2

As noted by Ishyehudi: It is from the Meam Loez (Ki Savo, 27:26)


2

Sidur Bes Yaakov (Emden) says of this paragraph: אומרו במתון וכונה ושמחה That is: Say it with calmness, direction of thought, and joy.


2

This halacha is mentioned in Kol Bo (§24). The Kol Bo mentions two possible reasons1 for why someone should not answer amein with food in his mouth: Just as a person should not recite a b'racha with food in his mouth,2 he should not answer amein to a b'racha if food is in his mouth. It is dangerous to talk with food in one's mouth. The Kol Bo prefers the ...


2

I found this: http://shulchanaruchharav.com/The%20Three%20Weeks/default.aspx?_ftnref1 The sources seem to be Mishna Brura: תקנא/טז and Magen Avrohom תקנא\י Kitzur Shulhan Aruch says that it is permissible for someone whose profession is musical instruments to play in a Goy's house, that implies I guess that it's prohibited otherwise. You're right, it's a ...


2

Shulchan Oruch Orach Chayim Siman 27 Seif 2 Mishna Berurah seif katan 10


2

The closest is the gemara at the end of taanis where the girls would wear white on tu bi'av trying to get married. There are also two places in the zohar that mentions the brides dress color. In one place he says white. And in one place he says red. But i would not be able to find the maareh mikomos presently, so don't bother asking.



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