Hot answers tagged speech-talking
16
Someone asked this of Rabbi Yaakov Hopfer, a major posek on these matters in Baltimore. He said without hesitation that it was permissible.
His interpretation of the prohibition on "s'chok vekalut rosh" is "behavior that is suggestive or disinhibiting." I don't see a normal "I love you" as either of those.
10
A person whose wife is nidah is still obligated to love her as much as he loves himself; anything he says in order to "lessen the tension in the air" is permitted (Nit'ei Gavriel 33:4 and footnote 8). So I guess to say "I love you" to "lessen the tension in the air" is permitted, but to say it for no reason may be closer to lightheadedness.
7
The Tzemach Tzedek (Lubavitch) wrote, that if we only knew the power of saying Psalms, and the positive spiritual effect they had we would say them constantly!
See this video: Hayom Yom Shevat 24.
And the text can be found here
7
Jewish Action, Summer 2005 edition, has a "What's the truth about..." column by Rabbi Dr. Ari Z. Zivotofsky on not meeting for the week preceding the wedding. His main point is the lack of old sources for this custom, but he does cite several newer sources and the reasons they give. See there for the details, but the reasons and post-facto rationales offered ...
6
See Igros Moshe Even Haezer 3:35 where he says it is a mitzvah to speak lashon hakodesh based of Sifri (Devarim Piska 46) which is quoted by Rashi on the verse of l'daber bam (Devarim 11:19). (The tshuvah is focused on non Jewish names.)
6
The Vilna Gaon held (Maaseh Rav 18):
ולילך בהם כל היום אפילו משא ומתן מותר ואכילת עראי ג״כ מותר רק דברים בטלים אסור
And to go with [the Tefillin] all day, even business matters are permitted, and even non-fixed eating is also permitted, only useless words ["Devarim Beteilim"] are prohibited.
It seems like he's saying that regular actions that are ...
6
The Rambam (Hil. Avel, 4:4) presents this custom as halacha, and he is followed by many other rishonim including the Rokeach (Hil. Aveilus, 313), Sefer HaAgudah (B'rachos, Chapter 9), Kol Bo (§ 114), and the Ramban (Toras HaAdam, Sha'ar HaSof, Inyan HaHotza'ah).
This custom is also presented by such later authorities as the Beit Yosef (YD 376) and, more ...
5
Shulchan Aruch Yoreh Deah Siman 240:2 says “it is forbidden to call a parent or refer to them by their name; rather they need to be referred to as “My father [my teacher]”.
This post shows that the use of the third person was well-known in the past.
But for today, Rabbi Simcha Weinberg in his blog says “My father zt”l often explained that each generation ...
4
Consult your local Orthodox Rabbi.
The other answer already gave reasons to forbid. I'll give a broader picture as to why one might permit.
1
The basic gemara in question regarding speaking during leining or between one aliyah and the next is in Sotah 39a:
Raba son of R. Huna said: When the Torah-scroll is unrolled it is forbidden to converse even on ...
3
I choose option 1 (be a good example) because I think that option 2 (pray at home) is hurting you more than helping you and option 3 (break away minyan) goes against the duty of all who are able to combine Yiras Shamayim and Ahavas Yisrael.
Personally, I only react to talking if it is particularly loud and/or actually disturbing me during the Amidah. I do ...
3
Isaiah 9:17-
Therefore the Lord will take no pleasure in the young men, nor will he pity the fatherless and widows, for everyone is ungodly and wicked, every mouth speaks vileness. And for all this, his anger is not turned away, his hand is still upraised.
As @GershonGold pointed out, the Talmud (Shabbos 33a) derives from here that nivul peh is a very ...
2
The Aruch Hashulchan paskens like common practice that it is permitted (see here and here), justifying it as follows:
The Arukh Ha-Shulchan (Orach Chaim 151:5) asked why people speak idle chatter in (even non-Chassidic) synagogues after prayer services and answered that we must follow the view of the Ramban and Ran that when synagogues are founded with ...
1
It depends on if the person believes in God in the way Jews do: As a single entity with no shituf (so this excludes most, but not all, Christians).
Rambam Yesodey haTorah Chapter 6 Halacha 8
However, should a Jewish heretic write a Torah scroll, it and the name of God it contains must be burnt, since he does not believe in the sanctity of [God's] name ...
1
Kitzur Shulchan Aruch (6:3) writes:
אסור להוציא שם שמים לבטלה וכל המוציא שם שמים לבטלה עובר על מצות עשה
דכתיב את ה' אלהיך תירא וכתיב אם לא תשמור וגו ליראה את השם הנכבד
והנורא וזהו מכלל היראה שלא להזכיר שמו הגדול כי אם בדרך שבח וברכה
במה שהוא מחויב או בדרך לימוד ויירא ויזדעזעו אבריו בשעה שהוא מזכיר
את השם יתברך שמו אבל לא להוציאו חס ...
1
In short, to answer the question, I personally do not believe that there is any special halakhic status for sermons.
Morever...
If you get the rabbi's permission to avoid the sermon, then it is my hunch that it is in fact Halachically permissible to avoid it. However, if people notice that you are missing, I recommend telling them that the rabbi explicitly ...
1
Bilaam had free will - but he also had a heightened awareness of Gcd's presence.
As a prophet he was acutely aware of Gcd's ability to punish; and he even got a "refresher course" on his journey, in the episode with his talking donkey.
Compare it to this: You find a perfect spot to park - but it's there's a no-parking sign and a policeman standing nearby. ...
1
This source refers to people who wear tefilin all day in our times. It says,
A small minority still follow the practice of wearing tefillin all day
long. This custom is mainly found among followers of the Vilna Gaon
and the Rambam, and among some Yemenite Jews.
Once in the Jewish Quarter of the Old City I saw two sights which may help answer.
1) ...
1
The gemarah in sanhedrin 95a reads
...He then mounted his [sc. David's] mule and rode off, and the earth contracted under him. Whilst riding, he saw Orpah his [sc. Ishbi-benob's] mother spinning. On descrying him, she broke off [the thread of] the spindle and threw it [the spindle] at him, intending to kill him. Then she said, 'Young man, bring me the ...
1
As a punishment for obscenity, troubles multiply, cruel decrees are proclaimed afresh, the youth of Israel's enemies. (Shabbat 33a)
All know for what purpose a bride enters the bridal canopy, yet against whomsoever who speaks obscenely [thereof], even if a sentence of seventy years' happiness had been sealed for him, it is reversed for evil.(Shabbat 33a)
...
1
Halachically Speaking Volume 3, Issue 3 discusses this. It brings many sources for further study.
Some points:
Once the sefer Torah is opened it is forbidden to talk - even words of Torah.
One is not allowed to speak between Aliyot, since he might end up missing part of the reading.
Shnayim Mikra during the Torah reading is permitted, but not recommended.
...
Only top voted, non community-wiki answers of a minimum length are eligible
