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10

Even according to the custom of avoiding interrupting between washing and the blessing of HaMotzi, one need not wash again if one spoke or otherwise interrupted as long as the person remained mindful to keep their hands clean during the interim (Mishna B'rura 166:6, English translation): דע דעיקר דין תכיפה המוזכר בסימן זה הוא רק מצוה לכתחלה אבל בדיעבד ...


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 ...


6

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 ...


5

The Chofetz Chaim writes in a note to the fifth detail of permissible Lashon Hara in Hilchos Lashon Hara 10:14 אפשר דהוא הדין אם כוונתו בסיפורו להפיג את דאגתו מלבו - הוי כמכוון לתועלת על להבא, [ולפי זה מה שאמרו ז"ל, דאגה בלב איש ישיחנה לאחרים, קאי גם על ענין כזה]. אך שיזהר שלא יחסרו שאר הפרטים שבסעיף זה" It is possible that the same [allowance] ...


4

You cannot really know if the other person minds; he might be saying he doesn't mind out of a desire to avoid conflict, for example. So let us first consider the case where we do actually know (as well as we can): can you say lashon hara about yourself? This question has been asked. There is a famous story about the Chofetz Chayim saying this is ...


4

This is somewhat similar to the famous Mi Sheberach for those who don't speak during prayers, compiled by the Tosafot YomTov after it was revealed to him in a dream that the ת"ח ות"ט crusader pogroms were a punishment for talking in shul. It is meant to be said after the Torah reading on Shabbat. It says: מי שברך אבותינו, אברהם יצחק ויעקב, משה ואהרן, ...


4

I don't see how it could be the first meaning. It doesn't say that he must only move his lips but שיוציא - emit it with them. Also, there would be no need to mention לאזנו if he made no sound at all (just השמיע would suffice). The sense is a sound that is emitted by his mouth but inaudible to his ears.


4

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 ...


4

The Maharal in Nesiv HaTorah towards the end of chapter 4 writes that one does not need to make a Birkas haTorah on thoughts of Torah. The Maharal explains that this is because a person is defined by speech, as Onkelos translates ויהי האדם לנפש חיה, Man became a living being, as רוח ממללא, a speaking being. Man is defined by the intersect between the ...


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 ...


3

The Kitzur Shulchan Aruch rules that: One may not interrupt between washing and eating, even with doing nothing or walking around. One who interrupts, need not wash again, unless he's become totally distracted from this washing, by doing some [major unrelated] activity or talking a lot. He brings this in סימן מא - הלכות בציעת הפת וברכת המוציא סעיף ...


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.


2

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


2

Lashon hara is not a problem when it is intended to serve as a benefit to society rather than just as gossip. As far as diyun l'chaf zechus, according to the Rambam in his Pirush Mishnayos on the relevant passage in Avos, diyun l'chaf zechus would be where an action that was open to interpretation contradicted what was already known of a person's ...


2

the talmud in ketubot 17 says one should be "meurov im habriot" (lit.mixed with others). Rashi there says to strive to do the will of each and every person. this implies being sensitive to the individual needs of each person and behave according to how that person wants to be treated.


2

Rabbi Hershel Schachter has a yutorah mp3 on academic integrity (and the need for students to report cheating to the appropriate board); he mentions there explicitly "if someone needs to pour their heart out to a psychiatrist" that would be permissible.


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

From ben olam haba web site: Before washing for Al Netilas Yadayim, it is important to ensure that the table is set and ready for the meal and that the bread, salt and breadknife is already on the table. [Alternately, if one is simply eating a piece of bread or a sandwich and not setting the table, it is important to make sure that the bread or sandwich is ...


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.



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