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14

Moreshet.co.il reports: אך האריז"ל הנהיג להוסיף שלשה פסוקים ראשונים ממזמור צ"ה, "לכו נרננה" וכו', כדי לא לסיים בפורענות - "יצמיתם ה' אלקינו", כעין מה שאמרו חז"ל לגבי הפסקה בקריאת התורה: "ואין מפסיקין בקללות", וכן נוהגים בסיום הקריאה של מגילת איכה, שאחרי הפסוק האחרון "כי אם מאס מאתנו" וכו', חוזרים על הפסוק שלפניו: "השיבנו ה' אליך" וכוו, כדי לא ...


9

In current matzah parlance, “18-minute matzah” means that the entire matzah line is cleaned every 18 minutes https://oukosher.org/passover/articles/getting-to-know-your-matzah/


8

The Mishna B'rura (672:6, citing Magein Avraham 672:3) writes: If he put a lot of oil so that the flame will last longer, there is no mitzva in this. But with wax candles, there is a beautification of the mitzva when they are long. Nevertheless, one should not make them inordinately long. The distinction between oil and wax is based on the Magein ...


7

This is a Machloket in the Talmud (Sukkah 27b, see OC 637) and the Halacha follows the Sages that one can start building a Sukkah on Chol HaMoed. Even R Eliezer who argued there agreed that if one's Sukkah fell down on Chol HaMoed that one can rebuild it.


7

I found this article that answers my question: R’ Moshe Feinstein (Igros Moshe OC 4:60) writes that one may only use timers on Shabbos for one’s lights. Firstly, timers are akin to instructing a non-Jew to perform a melacha on one’s behalf which is prohibited. Additionally, it isn’t respectful for Shabbos. As people always had non-Jews come in to their ...


6

The Chamudei Daniel has the famous opinion that for things that the Shulchan Aruch says "it becomes not kosher immediately", that means "if you don't pull them out immediately." More like a 2-second rule or so.


5

There is no support for slurring words. Many poskim, the Mishnah Berurah among them, speak out strongly against slurring words, skipping, or mispronouncing. See the Mishnah Berurah in his opening to Hilchos Berachos and Pesukei D'zimra. He says that one must say blessings and pray as slowly as one who is extremely careful and meticulous about counting his ...


5

NOTE: both of these are only partial answers; the 1st may be against the Rashba and the 2nd is disputed First Answer The simplest answer might be that the times of getting up and going to sleep are based on when non-Jews, who are exempt from Shema, wake up (after all, non-Jews do make up the vast majority of the human population). Rishonim (see Tos. 2b) ...


5

In Rabbi Eider's Halachos of Shabbos page 322 footnote 657, he quotes a list of Rabbis who say this is assur. In order of his quoting them: Rav Y. Henkin in Euros Yisroel page 122. Tzitz Eliezer chelek 2 siman 6 & 7. Chelek three siman 18. Chelek 7 siman 16. Minchas Yitzchok chelek 4 siman 26. He mentions as well that according to some opinions ...


5

Just found the answer on halachipedia: Preferably HaGomel should be said within 3 days. If it can’t be done within 3 days it should be said within 30 days, and if it can’t be said in 30 says it should be said whenever one wants. [S”A 219:6, Mishna Brurah 219:20, Kitzur Shulchan Aruch 61:2]


5

The Interlinear Artscroll Siddur (Ashkenaz) has a footnote on those verses (page 227) that reads: The next three verses are not part of the psalm of the day, and are not recited in all congregations. They are the beginning of the next psalm and are recited because of their inspiring message that is an apt climax to the song of the day. No source ...


5

Indeed, the woman (the yevama) cannot marry out of the family before either Yibbum or Chalitza (Devarim 25:5, Rambam Negative Command #357). The brother (the yavam) can in principle take as long as he wants, but doing so is rather rude as it leaves the yevama essentially as an agguna (unable to remarry). As with a spouse who doesn't want to give/receive a ...


4

It says in Shemot 8:23 "דֶּרֶךְ שְׁלשֶׁת יָמִים נֵלֵךְ בַּמִּדְבָּר". The pshat there is that they would go 3 days' distance. That would be a 6 (7?) day trip total - 3 there, 3 back, (perhaps one for what they're doing there). Therefore, only after the 3 days had passed and there was no chance of them coming back did they tell Pharaoh. This is my own idea, ...


4

Are there any other places in Tanach where this kind of explicit foreshadowing happens? There are probably a few, but, one memorable one for me is Shmot 16:35 that states that B'nai Yisra'el ate the manna for 40 years until they arrived at the border of Cana'an. Obviously, it hadn't yet happened. As to why such cases occur, in general, this fits into ...


3

First of all, the berachos upon pesukei dezimra (Yishtabach and Baruch Sheamar) cannot be made after one has said the Amidah (Shulchan Aruch 52). The question, then, is about the pesukim/mizmorim. The Shulchan Aruch there writes that one may, after finishing davening, go back to say the parts of pesukei dezimra that he skipped, and it sounds a bit like he ...


3

I don't know if there's a real mekor (source) for this custom, though those who do, do so based on the face that one's Mazel is empowered on one's birthday. See Korban Haedah, Yerushalmi Rosh Hashanah 3:8; Chida, Chomas Anach, Iyov 3. Interestingly, Ohr.edu quotes that the Tiferes Yisrael (Iggeret Tiferet Yisrael 6, Sefer Mayim HaHalacha) "instructed his ...


3

According to this article on the Seforimblog, it was as a reaction to Karaites who were lax in regards to meat, interpreting "in its mother’s milk" as referring only to the milk of its mother. To very briefly summarize the main points, originally, Karaites forbade meat consumption entirely (theoretically allowing only the consumption of sacrifices. In the ...


3

I was taught that the reason is based on the Gemara (Ta'anis 29a & Arochin 11b): אמרו: כשחרב בית המקדש בראשונה, אותו היום ערב תשעה באב היה, ומוצאי שבת היה, ומוצאי שביעית היתה, ומשמרתה של יהויריב היתה, והלוים היו אומרים שירה ועומדין על דוכנם. ומה שירה היו אומרים? {תהילים צד-כג} וַיָּשֶׁב עֲלֵיהֶם אֶת אוֹנָם וּבְרָעָתָם יַצְמִיתֵם ולא הספיקו לומר ...


3

The destruction of the temple was in ~70 CE and the Bar Kochba revolt was ~130 CE. Even if Yehudah Ben Beseira straddled the destruction, it would seem to be a stretch to call him a contemporary of Akiva. The Yerushalmi Talmud on the story in Pesachim 3b lists him only as Ben Beseira. Since presumably he was living in Israel at the time, this is more ...


3

Rabbi Moshe Sternbuch in Teshuvos V'Hanhogos 1:435 says as follows. He says as soon as a kid has an understanding - even at the young age of two - they should start waiting the minimum of 1 hour which is the Shiur mentioned in the Rama Yoreh Deah 89. At the age of 5-6 when there is Chinuch L'Mitzvos they should start waiting 3 hours. At the age of 9-10 they ...


2

I heard that Rav Elyashiv zt"l held this way, and that it was halakha l'maaseh for him because he slept for less than six hours.


2

The Geonim mostly lived in the Middle East, while the Rishonim mostly lived in Europe. So it seems likely that their opinions reflect different local customs. If your local custom is stricter than the established halacha, you can keep it while still recognizing the intellectual authority of those whose halachic ruling is more lenient.


2

Patience...... I skimmed the gemara looking for the answer to my question, but accidentally skipped it! Tosfos Ri"d on the Mishna tipped me off to check again. Gitin 27b: ת''ר איזהו שלא לאלתר רבי נתן אומר ששהה כדי שתעבור שיירא ותשרה ר''ש בן אלעזר אומר כדי שיהא אדם עומד ורואה שלא עבר שם אדם ויש אומרים שלא שהה אדם שם רבי אומר כדי לכתוב את הגט רבי ...


2

This is going to be unsourced untill I get around to it. In modern societies where people are walking the streets till eleven o'clock or so, the time period of 'ad shetichla regel min hashuk' is extended. This idea is mentioned by a few poskim both as a leniency to allow one to make a bracha when lighting later in the night and there is no-one else home. ...


2

Rabbi Dovid Feinstein advised me to appoint my wife as a shomer(es) to remind me to light when we got home so we could eat at a motzei shabbos chanuka Chanukah party without going home to light first.


2

Lavan sent his son Beor (the father of Bilam) who was 17 years old - with 10 men to let Eisav know that Yaakov was on his way back. Beor also told Eisav how Yaakov fooled his father Lavan just like he fooled Eisav. That got Eisav riled up and he went to greet Yaakov with 400 men. (Sefer HaYoshor - end of Parshat Vayeitzei)


2

The Mishna (Sanhedrin 6:5) rules that one must bury someone before daybreak. There is no rule of 24 hours that I know of. The Talmud there (Bavli 46b) derives this rule from the double language in the verse you cite קָבוֹר תִּקְבְּרֶנּוּ "bury you shall bury him". The extra word comes to include an extra case. This prohibition is hence Biblical and not ...


2

In one wakes up after Chatzot HaLayla he should pray Arvit and after Arvit, bless Birkot HaShachar, and even if he goes back to sleep after all of that he does not bless Birkot HaShachar again in the morning. There is a debate regarding "הנותן לשכוי בינה" which the Shulchan Aruch (46, 13) says not to bless before Alois HaShachar but the Mishna Berura brings ...


1

I have spent time over several days unsuccessfully trying to locate my copy of "Eye of the Needle" (which incidentally I see is recommended in the link you provided) but in the index there is a copy of the Jewish Observer article which you and your source have mentioned. My recollection of the article is that it didn't merely mention this idea in his name ...



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