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Shulchan Aruch Harav Orach Chaim 340.2 ...אין איסור מן התורה אלא במלאכה הצריכה לגופה... ...it is not oser from the torah unless it is a labor that is needed... (my translation) So it seems that if you so do not need the markings it is not a Biblical prohibition. Shulchan Aruch Harav Orach Chaim 340.8 ...כל שהוא תבנית איזה כתב אפילו אינו אשורי ...


6

The sefer Shmiras Shabbos K'Hilchasah (16:33) paskens without reservation that dice games for recreation (not gambling) are fully permitted on Shabbos. No qualification is made for fear of writing by accident. A strict opinion (which not all hold like as Halachah) is brought by the Chayey Adam (Shabbos 11:38). He holds that any game which usually involves ...


5

The Taz in hilchos Sefer Torah Yoreh Deah siman 271 s.k. 8 says it is a good ksiva.


4

Should be prohibited, pretty much the same as the Mishna Pesachim 3:1. אלו עוברין בפסח, כתח הבבלי, ושכר המדי, וחמץ האדומי, וזיתום המצרי, וזומן של צבעים ה, ועמילן של טבחים, וקולן של סופרים. רבי אליעזר אומר, אף תכשיטי נשים. זה הכלל ו, כל שהוא ממין דגן, הרי זה עובר בפסח. הרי אלו באזהרה, ואין בהן משום כרת. Rabbi Ovadiah of Bartenura explains: עד ...


4

Your question asked about "making" the ink on Pesach. "Flour" was one of the ingredients. If you have unguarded flour (of wheat, barley, spelt, oats, or rye,) and you want to own it, then the problem starts as soon as you pick it up to take possession. It may have gotten wet and become "chametz"? As flour, it is not yet mixed into the other ingredients that ...


4

The tikkun in question in the original was the long version found in the Mantua edition. The Vilna edition of Tikunei HaZohar with the commentary of the Vilna Gaon mentions this in the main text at the end of the shortened version. The 5th volume of Tikunei HaZohar with the commentary of Ohr Yakar also has the long version. And the long version is also what ...


4

While I've never done this myself, I don't see any issue with it, provided that you highlight and underline respectfully. In fact, the practice comes highly recommended by the Rebbetzin's Husband, and has also been discussed elsewhere on this site. From that blog post: It's a way to corral ourselves during our distracted moments, and draw ourselves ...


4

Chabad.org has an article entitled Spiritual Graphology--The Soul of Handwriting, Finding the Mind, Body and Soul Connection. It starts with a quote based on the Rebbe ztz”l May G‑d help you fulfill the teaching of our sages, that "G‑d should be realized in every mundane thing" – as, for example, how the soul's control over the body can be ...


3

I certainly would not like the dagger † to be placed after my name if I were no longer alive. The related question provides several possibilities amongst which the following seem most appropriate (to be used after the name). ע״ה = alav/aleha hashalom "Peace be upon him/her" ז״ל = zichrono/ah livracha "May his/her/their memory be a blessing" I see that ...


3

Dose of Halacha bring sources that allow it and those that forbid it based on different reason than mentioned above: Whether printing from a computer is considered ma'aseh hedyot or ma'aseh uman is the source of much debate. The dilemma is that while certainly nowadays typing requires less skill than writing (see Chol Hamoed Kehilchaso 6:89), nonetheless ...


3

Use existing imagery - a cloud, fire, darkness, a storm. Basically non-corporealness. There is also a principle of Ruach-HaKodesh, or divine inspiration, that is a step down from true prophecy but is "on the same scale." Alternately, you could have the heroine experience a vision of the future event (e.g.: what she has to do) with the clear visceral ...


3

the chasam sofer (shu"t cheilek vov siman tes) qoutes the shaloh answering this question moshe wrote the sifrei torah "bi-hasvoas hakulmos (he wrote with feathers in between each of his hands) which is no better then writing with your weaker hand and that is only a derabanan (which was only institued later) a lot better of a question would be how was it ...


3

The claim that this text was censored and that this is somehow related to Shabbatai Tzvi seems unlikely for two reasons: The text is moved to tikkun 21 and not removed entirely (beginning on 48a in the 1740 Qushta edition) The suggestion that this text be moved to tikkun 21 appears long before Shabbatai Tzvi. For example see this, but unfortunately the ...


3

According to the website IsraelDailyPicture, (which presents historical photos of Israel with explanations) those are memorial notices. Two such pictures can be seen here, and the text (names in the form X ben Y) is readable in at least one. Further, in this post from the same site, it says, "The darkness of the writing suggests that it was written ...


2

In the Sefer שאלת רב which is questions that were asked of R' Chaim Kanievsky, he was asked this specific question and ruled that in a letter to a non-Jew it should not be written. (שאלת רב, חלק א' פרק כ"ב אות ז - no link available): ז. המנהג לכתוב בכל איגרת בס"ד ובימי בין המצרים על נחמת ציון וכו" ובאלול אני לדודי וכו' מהו כשכותב אגרת לנכרי תשובה ...


2

As Avrohom Yitzchok already mentioned, the cross may not go over so well. Some alternatives are ע"ה (a"h) and ז"ל (z"l) [as mentioned before]; זצ"ל (zt"l) [may the memory of a righteous one be for blessing] is another good option, as well as OB"M [of blessed memory]. If we're talking about a list of people, some of whom are alive, and some of whom are not, ...


2

I don't think there is any problem with doing this. You are not creating the image, you are just allowing it to be seen by removing something which prevented you from seeing it. There is a discussion regarding a form of invisible ink that by putting it next to the flame it can be seen, which according to the Pri Megadim is rabbinically prohibited. But there ...


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

Having spent time watching some of today's leaders who are requested to write haskamos I can tell you the process I have seen. Situation A. A person the Rabbi/Rosh Yeshiva knows closely, either from the yeshiva or the neighborhood brings in a manuscript and request an approbation. The Rabbi/Rosh Yeshiva happily obliges, sometimes while flipping through the ...


2

I'm actually working on a siddur right now! I have been using InDesign and Mellel (both require a license, and Mellel is more affordable). If you are using a Mac, the most up-to-date version of Pages has RTL support. One thing to be aware of with InDesign is that if you're not careful, words may migrate between lines (a problem only with justified text). ...


1

We only find the "no metal" rule in a single place; making the Mizbeach (דברים פרק-כז). לֹא תָנִיף עֲלֵיהֶם בַּרְזֶל There's the Posuk that states that no metal instruments were heard during the building of the Bet HaMikdash: מלכים א ו, ז: וְהַבַּיִת בְּהִבָּנֹתוֹ אֶבֶן שְׁלֵמָה מַסָּע נִבְנָה וּמַקָּבוֹת וְהַגַּרְזֶן כָּל כְּלִי בַרְזֶל לֹא נִשְׁמַע ...


1

My answer is based on logical deduction. Many siddurim already include typed English instructions and translations, etc. interspersed between the Hebrew prayers. I don't see the difference whether the publisher has typed instructions or whether you highlight or write your own instructions to help you out.


1

Provided you're not erasing G-d's name, there should be no problem.


1

When possible, I look for the first place in Tana"ch that the Hebrew word is used (assuming, of course, that it is a Biblically used word. "Sefer" is mentioned "early" in the Torah in Breishit 5:1, "This is the 'sefer' of the generations of Adam (man - humanity)" - My loose translation esp. of the word "Adam", in the is context. I linked to the Mikra'ot ...


1

The Chavos Yair says that the reason is that one must sanctify every (individual) name of Hashem before writing it.


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I argue here based on the Gemara (Makos 21a), the Shulchan Aruch (YD § 180), and other sources, that when (1) a particular tattoo is in fact non-idolatrous; and (2) the very nature of the particular tattoo is such that it can be objectively presumed to be non-idolatrous, it is permissible under normative halacha. This applies, for example, to permanent ...


1

I believe that many current printings are changing the Rashi script into block script. One reason to use Rashi script is a very technical one: When multiple commentaries are printed on a page, it presents a visual difficulty. By writing half of the commentaries in Rashi script, it is easier for a person to visually track and read each commentary.


1

Israel Yeivin, Introduction to the Tiberian Masorah (ed. E.J. Revell; Scholars Press, 1985) discusses these "large" and "small" letters (among other peculiarities pertaining to letters) on pp. 47-48 (§§ 84-85). He refers to the Masorah's listing of "a few dozen" examples of large letters, although in the list provided in a previous answer there are 29 ...



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