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(physically maybe it takes time but legally (halochekly)) it is instant why should heat be different than (Shulchan Aruch - Yora Deaya 96.1) cutting a (spicy) radish that after one cut (probably even if the knife is very sharp so very fast) we say that the taste traveled kdai nitila (the thickness of a finger)?


0

According to the opinions that one must wait a given amount of time, the only way they were able to rely upon the washing and bentching option previously was because it was a societal norm to wash in such a manner and therefore there was an assumption that it would happen on its own accord. At a time however when it is not a given to be done, one may not ...


5

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.


0

I take your question that you are asking that according to halocho, how much time do we need to consider that the taste had already halochakly traveled? It seems from Shulchan Aruch - Yora Deaya 92:2 (about a milk falling onto a peace of meat in a hot pot, and that if you were mixing right away or you closed the pot right away the rest of pot combines with ...


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.


0

The Avudraham translation of "משועבת" as "subjugated" meaning "dominated by" is where the problem lays. The appropriate translation would be "subject to", meaning "under the authority of" her husband, to meet his needs. Since this new requirement was placed upon women as a tikkun, meaning a means of correcting some deficiency that occurred in connection ...


1

See my answer to a related question. In summary, if your watch gives you personal joy, according to many opinions, you should say Shehechiyanu. If the new watch makes you more punctual to appointments when you were chronically late, then, perhaps your friends should also say "Hatov Vehamaitiv" :-) :-)


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 ...


0

In shulchan aruch siman nun beis it says "afterwards you should say the psukei dizimra without the brocho before and brochoh after (meaning boruch sheomar and yishtabach) - (see shulchan aruch harav there where he explains why you don't say the brochos -) there are two opinions whether you should say it after davening or not therefore the halachah is to say ...


4

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) ...


1

FWIW, people go on Hol Hamo'ed trips and pack a "pop up" succah with them. Or, they build a small succah where they are. Years ago, I went on a singles' vacation, and someone built a "Superman booth" - a small succah that fit 1 person. Apparently, there is no problem building a succah on Hol Hamo'ed.


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.


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.



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