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15

Well it took me almost a year, but I can now answer my own question. In Person The National Library of Israel has everything (and I mean everything) you could ever want when it comes to Hebrew books. Although they don't allow people to check out their rare books, you can sit in the reading room and read anything in their collection for as long as you like. ...


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 ...


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 ...


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 ...


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

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 ...


2

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 ...


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

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

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 ...


1

Yes, one could write down parts of the Oral Law for his own personal use. The Rambam writes this explicitly in his introduction to the Yad: רבנו הקדוש חיבר המשנה. ומימות משה ועד רבנו הקדוש, לא חיברו חיבור שמלמדין אותו ברבים בתורה שבעל פה; אלא בכל דור ודור, ראש בית דין או נביא שיהיה באותו הדור, כותב לעצמו זיכרון בשמועות ששמע מרבותיו, והוא מלמד על פה ...


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

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.



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