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location Haifa, Israel
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2d
revised Rambam claiming some of Hazal were superstitious
Link to cited Migdal Oz.
2d
suggested approved edit on Rambam claiming some of Hazal were superstitious
Dec
22
comment Can you omit wearing a yarmulka for a job interview?
Equating the removal of a kippa to the washing of a car would work only if the person did it for all job interviews, regardless of how the perspective boss would be affected by it, e.g. if there were rules of etiquette that discouraged wearing a kippa at a job interview. Not wearing a kippa, where he otherwise would have, is not like painting a car in order to sell it, but like changing the auto body of a car in order to sell it to someone who doesn't like one's make of corresponding chassis. Also, in general, I don't think presentibility is a good enough reason to not wear a kippa.
Dec
19
comment Can you omit wearing a yarmulka for a job interview?
Your comparison to opening a barrel of wine would only fit, if he was not going to wear a Kippa/Yarmulka anyhow, and the boss drew wrong conclusions about his level of observance. The question asks about omitting a Kippa/Yarmulka that presumably would have otherwise been worn (even if he is permitted not to wear it), in order to offset the boss's bias, and I would say is more like dying the hair of an old slave to make him look young (assuming dying the hair of a slave is otherwise permissible).
Dec
16
revised Standing for Kaddish at a shul with a different nusach
Updated link to R. Jachter's article (published 03 July 2014 in the Jewish Link of Bergen County)
Dec
16
suggested approved edit on Standing for Kaddish at a shul with a different nusach
Dec
15
comment why do we greatly honor the Davidic line of kings?
What do you mean by "give so much honor"?
Dec
15
comment How does one implement “zachin leadam shelo befanav” to give a gift on Shabbat?
I don't think one can appoint themselves (or be appointed by someone other than the intended recipient) as Shali'ach to receive on behalf of the intended recipient. The only way I see this working in the cases you mention, is if the parent is automatically considered a Shali'ach for their offspring (which I'm not sure the parent would be), even without being formally appointed by the latter. (I have no source to back me up, so this is only a comment.)
Dec
8
comment Why mention the ger in Lev 19:10, 23:22?
My first two points still stand even if there was no rule one way or the other: a latter court could decide to rule against a Ger receiving Matenot Aniyim, or a land owner could be allowed to prevent him from collecting them, if there was no explicit obligation to allow him as well. Both my first points were made in defending my position against your claim of "[b]ut he's still Jewish, and still poor". Remember also we're talking about a hypothetical situation of what if the Ger wasn't mentioned in these verses.
Dec
7
comment Why mention the ger in Lev 19:10, 23:22?
(a) He is still Jewish, yet land he acquires he looses at the Yovel, and none reverts to him, if a woman, she can't marry a Kohen, and he can't assume positions of authority (even over water distribution to fields). (b) One could still minimize the discomfort of the poor Ger without making what's left in one's field available to him. (c) You may be reading the result of the inclusion of the Ger in these verses into it's hypothetical absence.
Dec
7
comment Why mention the ger in Lev 19:10, 23:22?
"Why would I exclude Gerim"? Let me ask it this way: Without the mention of Gerim in the verses, if a Ger Tzedeq comes to my land (assuming I'm a natural born Israelite) to collect Matenot Aniyim, why can't I prevent him, to the same extent I can prevent a Gentile or a Ger Toshav? As it is, the Torah limits him in his right to inherit land, in who he can marry his daughter to, and in which positions he can assume. How would you know where to draw the line?
Dec
7
comment Why mention the ger in Lev 19:10, 23:22?
(1) Re: the Ger mentioned here being a Ger Tzedeq: That's how the Mishneh Torah Hilkhot Matenot Aniyim 1:9 understands it, adding that Gentile poor be allowed Matenot Aniyim because of Darkhei Shalom. (2) Personally, I think the Ger is mentioned with the poor lest you think that the same way Ani means Israelite poor to exclude Gentiles (if not for Darkhei Shalom), it would also mean natural born Israelite poor to exclude Gerim.
Dec
4
comment In What year was “Al Pi Kabalah” first quoted for a Halachic ruling?
Would Beit Yosef 's statement on Tur Orach Chayim 426 "והר"י גיקטילי"א בעל שערי אורה כתב בתשובה שעל פי הקבלה אין לברך על חידוש הלבנה עד שיעברו עליה ז' ימים" qualify with regard to R. Yosef Gikatilla (especially considering it is brought le-Halakhah in Shulchan Arukh Orach Chayim 426:4, even against the Rif, the Rambam and the Rosh who say one is obligated to do Qidush Levanah from the first day)?
Dec
4
comment Leaving the room during a kabbalistic dvar Torah
As I understand it, though learning Kabbalah without being learned in Shas and Poseqim is prohibited, reading [in the Zohar, for example] without understanding is allowed (and even considered meritorious). Wouldn't hearing the rabbi at a shul bringing kabbalah in his dvar Torah (which one would think is knowingly targeted at the potentially unlearned) qualify as permitted reading, rather than prohibited learning? There might be a better question with regard to being at a Shi'ur given at a Yeshivah (where a certain background would be expected on the part of the participants).
Dec
4
comment In What year was “Al Pi Kabalah” first quoted for a Halachic ruling?
I do have another question: Considering the Beit Yosef is actually a commentary on the Arba'ah Turim, bringing various Halakhic sources to bare on the latter, with the Shulchan Arukh bringing the author's actual Pesaq (and especially considering it's introduction claiming to decide Halakhah based on the majority of the Rif, the Rambam and the Rosh, unless existing custom or majority of other Poseqim is otherwise), does the Beit Yosef qualify as R. Karo making a Halachic ruling based on Kabalah (or as "recording the Halacha either 'al pi Kabalah' or by quoting the Zohar")?
Dec
4
revised In What year was “Al Pi Kabalah” first quoted for a Halachic ruling?
Corrected Wikipedia link.
Dec
4
suggested approved edit on In What year was “Al Pi Kabalah” first quoted for a Halachic ruling?
Dec
4
comment Is it Halachically wrong to avoid the rabbi's sermon?
How do you/we know the rabbi's Derashah, or sermon, was once taboo?
Nov
27
comment In What year was “Al Pi Kabalah” first quoted for a Halachic ruling?
(1) Where does the Bet Yosef mention the obligation to wash Negel Vaser before doing anything else being from the Zohar? Ba'er Heitev on Orach Chayim 1:1 s.v. ha-Shachar comments on the Bach's surprise at the Beit Yosef for not having mentioned the Zohar 's position on the importance of Netilat Yadayim before all else. (2) Hebrew Wikipedia's article on the Beit Yosef says it's writing (which took 25 years) was completed in 1547.
Nov
21
comment If a convert goes off the derekh, must he go to the mikvah again after he repents?
Regarding your translation: (1) Why do you translate "יש לו לטבול" as "he should dip", rather than "he is to dip"? (2) I would have translated "דברי חבירות" as "[the] articles of partnership". The Mishneh Torah mentions "דברי חבירות", and even enumerates them, in Hilkhot Metame'ei Mishkav u-Moshav Ch. 10, and Eliyahu Touger translates the term as "the restrictions/practices of a chavair".