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9

The Kitzur Shulchan Aruch in סימן טו - דיני קדיש וברכו וצרוף עשרה says that as long as there are at least 6 people actually answering, you may say Kaddish, as long as there are 10 adult males above Bar Mitzva awake in the room - even if 1, 2, 3 or 4 of them are forbidden from answering kaddish at that moment. סעיף ז': אִם אֵין ט' שׁוֹמְעִין לְהַשְּׁלִיחַ ...


8

The 3rd commandment is not to take a pointless oath in G-d's name (e.g. swearing that a table is a table, and other pointless oaths, see ch 1) as is codified by Rambam (Hilchos Shvuos) and Sefer HaChinuch(30). By swearing pointlessly invoking the name of G-d, one trivializes G-d's significance as the singular force in the Universe. Rambam (Hilchos Berachos ...


5

Our Sages teach that "silence is a fence for wisdom" (Avos 3:13). Rabbeinu Yonah (ibid.) mentions two ways through which silence begets wisdom. Firstly, it trains a person to avoid interrupting his fellow or feeling like he has to speak up even if he does not know the answer to a question, and these qualities are conducive to wisdom. Secondly, as mentioned ...


5

The Baal Shem Tov: When silent one is able to think (about higher worlds - Mizritcher Maggid), which creates wisdom. (Slightly simplified). The Mizritcher Maggid: When silent he receives from levels higher than him, but when being a giver [speaking] he cannot be a receiver.


4

It's pretty hard to ask any questions from the first two chapters of Genesis, considering both the esoteric nature of both the topic and the fact that the world seems to have rather different back then in a way that may be inherently incomprehensible for us now that we've been evicted from Eden. That being said, there are several approaches to this ...


4

The Chochmas Adam (Issur v'Heter, 89:7) decries the practice of going to a gravesite and unburdening oneself to the deceased by telling them about one's problems. However, he writes, this is not strictly a violation of consulting with the dead (see Deut. 18:11) since the communication is understood to go only one-way.


3

Before Rosh Hashanah, and especially on the day before the holiday begins, it is a long-standing custom to visit gravesites and to exhort the tzadikim there to intercede for us on the day of judgement. However, we do not direct our prayers toward the dead who rest there; rather, we implore G-d to have mercy on us for their sake. (Kitzur Shulchan ...


3

One is allowed to speak Lashon Hora about a non-Jew. The Pasuk says "לֹא-תֵלֵךְ רָכִיל בְּעַמֶּיךָ" - "Thou shalt not go up and down as a talebearer among thy people" (Leviticus 19:16). The words "among thy people" teach you that one is only forbidden to speak Lashon Hora about those who are included within "thy people". This goes so far as to include a Jew ...


3

This site says there is no source for the Taanis Dibbur but that it is mentioned by the Mishnah Berurah 571 (1) MB [2] where the Mishnah Berurah says that he saw written in a book that when someone wants to offer a voluntary fast it's better if he accepts a Taanis Dibbur rather than holding himself back from food since he will have no bodily harm from it ...


3

Moreh Mikdash brings the following in the name of the Zohar Parshas Achrei Mos. There are 3 things that lengthen our time in Galus. One of them is "She'osim Kolon B'shechina B'galus". The Zohar in Parshas Teruma says that one who speaks in Shul is "Gorem Kolon L'shechina". Thus one who talks in Shul vain talk is lengthening the Galus.


3

What an important and difficult topic! First Look at Kiddushin 70a-b and the commentators about the prohibition of inquiring about a woman's situation (sh'eilat shalom--a topic which includes speaking to them), particularly the language of Meiri and an important Ben Yehoyada; and see Bava Metzia 87a in the middle of the page. See Shulchan Aruch 21:6 and ...


2

The commentary Ohr Hachaim on Breishit 3:17 states that Eve did speak to Adam, whose mistake was that he didn't check and ask his wife which tree the fruit came from, but simply just listened to his wife when she told him to eat the "forbidden fruit". Keep in mind that in the Torah, the term "listen" doesn't necessarily imply that there was a conversation ...


2

Paragraph 1 of your question quotes Rambam Hilchot Tefilla 12:11. This refers to reading the Torah as is seen from the first halocho: Tefilah and Birkat Kohanim - Chapter Thirteen Halacha 1 Moses, our teacher, ordained that the Jews should read the Torah publicly on the Sabbath and on Monday and Thursday mornings, so the [people] would never have ...


2

The grandson of Aryeh Levine, reports how he witnessed Rav Shlomo Zalman Auerbach zt'l would go to the women's section during simchas to wish them a mazel tov. He says Judaism used to be alot more normal back then. could be today people have a harder time talking to women without thinking sexual thoughts


2

Here is some info. You weren't clear if the issue you are concerned with is seeing them or hearing them so here are some random sources. Reb Moshe in Igros Moshe Orach Chaim ch. 1 siman 40 writes in a tshuva to be careful not to look at a woman's face even when talking to give her a halachic ruling. There is a long eizer mikudash (the butchatcher rav, ...


2

Mainstream Halacha (Rambam, Shulchan Aruch and similar) clearly forbids talking during certain parts of the prayer service - like during the Amida. Other times they permit talking under certain circumstances - like during Shma if one needs to answer a person one fears. Other times talking is technically permitted. If talking in a shul or beis medrash ...


2

The Lubavitcher Rebbe discusses this at length according to Rashi and the plain meaning of the verses (there are others who say that the very ability to speak was something just special for that occasion). He brings up a two possibilities: It is obvious. Everyone sees snakes don't talk, so there is no need to specify that this was included. (He rejects ...


2

I saw at The Yeshiva World a post that included the words: One who speaks during Chazoras Hashatz causes the Shechinah to leave Klal Yisroel, and it is as if he has sinned with Avodah Zorah. Drush Chasam Sofer vol2pg309b but I didn't see it here on a quick check.


1

In one the hayom yoms it says that it is even worse to speak lashon horo about a goy because it can also be a chilul Hashem


1

Shulchan Aruch Orach Chaim 124:7 limits the obligation to shush to chazoras hashatz.


1

Even the mishnah in pirkei avos is not interpreted by many achronim as the simple understanding. For example the Maharal explains that the mishnahs meaning is that a man should not learn torah with a woman. (see his peirush on this mishnah in full) but not having to do with having a conversation. Also a different version in avos derebi natan gives a ...


1

(May this answer also be in the merit of a speedy rescue to the three kidnapped boys - גיל-עד מיכאל בן בת גלים, אייל בן איריס תשורה ויעקב נפתלי בן רחל דבורה) The answer can be found in Chapter 2 of "Sha'ar HaTevunah" in sefer "Shmiras HaLashon" - http://shmirashalashon.blogspot.com/2006/12/shmiras-halashon-kislev-20-eightieth.html “The [attribute of] ...


1

Among the many other miracles that occurred in that period, there were times when the entire nation was simultaneously able to hear Moses speaking. This is how we understand when the verse says that the entire congregation of Israel assembled and was addressed. These miracles are known as המועט המחזיק את המרובה - the small that contains the many. This means ...


1

Jews understand the 3rd commandment to mean: refrain from mentioning Gcd's name in vain. The only time Jews actually pronounce Gcd's names are: When praying When making an oath in a Jewish court of law (Bet Din) When reading entire verses from the Bible When teaching children how to pray Even writing out Gcd's name is problematic, according to some ...


1

(I can't think of an explicit connection off the top of my head, but here goes): The Sifrei (B'midbar 153) writes that Moshe Rabbeinu's prophecy was superior to that of other prophets, because Moshe sometimes prophesied on a level connoted by the word "davar", while other prophets prophesied on a lower level as connoted by the word "amar": זה הדבר, ...


1

There is a Ben Yehoyada in כתובות דף ח ע׳ב who points out that Chazzal made a distinction between נבול פה, and כל המנבל פיו. The first refers to speaking perverse language, the second refers to making perverse gestures with one's tongue.


1

In between aliyos, the custom is to permit talking when important. During kaddish, chazaras hashatz, and during the actual kriyah, I don't think it's allowed.


1

A story which may shed some light. Rabbi Moshe Feinstein was wishing farewell to a student going back to his home state for bein hazmanim. He told the young scholar that when the community Rabbi spoke between Mincha and Maariv, he should be careful to listen and not to learn any other sfarim, even though that Rabbi was not so learned. He reasoned, this ...



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