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33

In Tanach I find the following cases (there may be others I've missed): Moshe's court executing the blasphemer (Lev. 24:23) ...and the Shabbos violator (Num. 15:36) Yehoshua's court executing Achan for taking from the spoils of Jericho (Josh. 7:25) Navos being executed by the court of Jezreel on charges of blasphemy and cursing the king (I Kings 21:13). The ...


29

Yes. The Talmud (Sanhedrin 105a; Rosh Hashanah 17a; See also Tosefos on Sanhedrin 13b) states that the wicked people of all nations will go to Gehenom (Hell), and that righteous people of all nations, Jew and non-Jew alike, will got to Gan Eden (Heaven). The Rambam (Maimonides) writes that anyone who has acquired knowledge of God and follows the Sheva ...


25

This issue is discussed practically in Shut MiMa'amakim 2:4. (Shut MiMa'amakim (lit. "from the depths", cf Psalms 130:1) are the responsa of Rabbi Ephraim Oshri written between 1941 and 1945 in the Kovno Ghetto.) He writes that on the cold, rainy day of the Great Action when all the Jews were being rounded up for inspection, a Jew named Eliyahu הי"ד from ...


20

This kind of question is addressed by Maimonides in his Guide for the Perplexed (3:15), in which he states that we cannot ascribe to God the ability to do that which is impossible, thus, "it is impossible that God should produce a being like Himself, or annihilate, corporify, or change Himself. The power of God is not assumed to extend to any of these ...


18

The Talmud Ketubot (33a) shows that lashes are worse than death by stating that had Hananya Mishael and Azarya been tortured, they would have worshiped the statue. דאמר רב: אילמלי נגדוה לחנניה מישאל ועזריה, פלחו לצלמא For Rav stated: Had they tortured Hanania Mishael and Azarya, they would have worshiped the statue. The implication is that in the ...


16

It's something like that, based on my observations of my local Reform and Conservative communities. What I notice in particular with the Conservative daily minyan is that there are some regulars, some people who just come to say kaddish, and some people who initially came to say kaddish (for a month or for a year; I don't mean one day) and then stuck around. ...


15

The general consensus is that Sheol/Gehinom/Hell is a place the soul is sent to post-mortem for a Purgatory-like cleansing for up to 12 months. According to Nachmanides in Sha'ar HaGemul quoting Pirkei D'Rabbi Eliezer, She'ol is the lowest level of Hell, also known as Gehinom. He also has the best description of what it is and is cited by pretty much ...


15

The Shulchan Aruch (YD 157:1) discusses the issue of when one must (or may) martyr himself, know in Hebrew as קידוש השם - The [Ultimate] Sanctification of God's Name. If someone threatens your life if you won't break some rule: If you are alone (or in the presence of less than ten adult Jews): If he is doing so for his own personal benefit: If it is one ...


13

Seder Olam Rabba says that Leah passed away in year 2216 after creation, 9 years after Rochel, in the same year that brothers sold Yosef to Mitzrayim. Rochel died when she was 36, so Leah died when she was 45. More precisely, this is in the 2nd chapter of Seder Olam Raba. The Vilna Gaon derives there that Leah had to pass away before Yosef was sold.


13

In Shulchan Aruch, Yoreh De'ah 157:1, the Ramma quotes a Beis Yoseif saying that shaas hashmad is only when the gizeira (decree) is specifically against Jews. The Shach there (#6) clarifies that if the gizeira is against the entire medina (country or jurisdiction), even though Jews are included, it is not called shaas hashmad.


13

Megillah 28b (English) ההוא דהוי תני הלכתא סיפרא וסיפרי ותוספתא ושכיב אתו ואמרו ליה לרב נחמן ליספדיה מר אמר היכי נספדיה הי צנא דמלי סיפרי דחסר there was a certain man who used to repeat halachoth, Sifra and Sifre and Tosefta, and when he died they came and said to R. Nahman, Sir, will you deliver a funeral oration for him, and he said, How are we ...


13

It stands for נפטר בשם טוב - he died with a good name. The expression is based on Berachot 17a. רבי יוחנן כי הוה מסיים ספרא דאיוב אמר הכי סוף אדם למות וסוף בהמה לשחיטה והכל למיתה הם עומדים אשרי מי שגדל בתורה ועמלו בתורה ועושה נחת רוח ליוצרו וגדל בשם טוב ונפטר בשם טוב מן העולם When Rabbi Yoḥanan would conclude the book of Job, he said the following: ...


12

See this Chabad.org article. In short, the answer is yes. While getting a tattoo is forbidden, once one has one there is no law that he/she cannot be buried in a Jewish cemetery. However, every Jewish burial society has the right to enact their own rules...


12

Nit'ei Gavriel (Aveilus 4:4) cites various sources that there is a common practice to not tear kriyah in this instance anyway (and in note יב he mentions other variations, such as leaving a button undone for a while, or tearing kriyah at the moment of death only for a distinguished person). In 4:7 he also writes that it is indeed not customary for doctors ...


12

As pointed out in the comments, the Talmud (Berachot 8A) says that there are 903 types of death in the world, and the least painful one is a kiss. From the way Rashi explains it, it appears that the pain refers to the separating of the soul from the body. The Talmud explains that the Kiss of Death is likened to removing a hair from milk. This does not ...


12

Per http://www.ashlag.com/parasha_in.asp?id=206&idd=5 this is based on a Maharam M'Rotenberg. The pain is not felt if the person is not anticipating a miracle, however if the person is anticipating a miracle then he does feel the pain. בשו״ת מהר״ם מרוטנבערג (סימן תקט״ז) דכשגמר האדם בדעתו למות על קידוש השם ומסר נפשו על זה, אז מכאן ואילך כל מה שעושים ...


12

This is a matter of dispute in the Mishna Oholos 2:2. Rabbi Eliezer says one quarter kav worth of ash does transmit impurity, whilst the Sages say it does not transmit impurity at all. Rambam (Hilchos Tumas Meis 3:9-10) rules like the Sages.


11

Short answer: Any STD. Basis for answer: This is discussed in the Tur and the Shulchan Aruch; Even HaEzer, Siman 9. It seems (based on reading the commentators on the above) that there are 2 approaches in the Gemara and both are considered as valid in Halacha. Medical approach The woman has a disease (what we'd call a STD) which results in her marital ...


11

The Torah itself says (Ex. 22:30) that the meat of an animal that is tereifah (fatally injured) should be "thrown to the dogs." Now, granted, the animal wasn't necessarily a pet when it was alive (whether anyone back then kept pets is pretty uncertain anyway), but you had the obligation to feed it before yourself (Berachos 40a based on Deut. 11:15), and you ...


11

See our discussion and the sources brought here where it is shown that the pikuach nefesh of reviving a dead person is different than that of saving a live person in that it only overrides Torah commandments if there is a good chance (defined by some to be >50%) of success. Cyrogenics has about as low a success rate as one could imagine, so it would seem ...


11

Kosher mammals (cows, sheep, goats, deer, etc.) and birds (pigeons, chickens, etc.) must be killed by kosher slaughter. So if your pet pigeon dies of natural causes, it’s not kosher. (In fact, if you kosher-slaughtered it but then found it had a massive tumor that would have caused it to die soon anyhow of natural causes, it’s still not kosher!) Kosher fish ...


10

Sefer Chuzkuni Parshas Chaya Sara 23:2 says that it is not the way of the Torah to mention the death of a woman unless there is a specific reason such as by Sarah, Rachel, Devora, and Miriam. Sarah is mentioned due to the significant amount of money Avraham spent to bury her - and this was one of the 10 trials of Avraham. Rachel to let us know that she was ...


10

The Gemara in Brachos 8a says מיתת נשיקה is "נשיקה דמיא כמשחל בניתא מחלבא" which Rashi explains to mean כמושך נימת שער מתוך החלב--like pulling a hair out of milk.


10

Yes. You say the following blessing (Shulchan Aruch OC 223:2 with commentaries): ברוך אתה יקוק אלוקינו מלך העולם דיין האמת.‏ Furthermore, if the deceased was a scholar to the extent that one could ask him a question in all matters of Torah and he knew right away, then the Shulchan Aruch rules (YD 340:7) that one must rend one's clothing in mourning ...


10

Per Maariv quoting Chadrei Chadarim quoting Rabbi Shteinman Shlita there is no problem answering Amein if one says Kaddish on his dog. "האם מותר לענות אחרי קדיש כזה (לכלב), אמן ואמן יהא שמיה רבא?", נשאל הגראי"ל על ידי תלמידיו, בעקבות פנייה של אדם שביקש להגיד קדיש על כלבו שנפטר - כך על פי אתר האינטרנט החרדי בחדרי חרדים. הגראי"ל חייך והשיב: "הרי ...


10

This is a huge mitzvah, so yashar koach for participating! Certain people are not supposed to participate in this mitzvah. Ask your Rabbi to make sure you aren't one of them. Some things to consider: You will be dealing with a lot of water, some of which will be spilling onto the floor. Consider wearing galoshes or boots, or at least an old pair of ...


10

The basic source is Deuteronomy 21:23, "You shall bury him on that day." (Whether it also applies to non-Jews is not so simple. The Ramban there mentions that Joshua took care to bury the bodies of the Canaanite kings (Joshua 10:27), though he says maybe that was more so as not to contaminate the land of Israel. Another relevant source is the long ...


10

Shulchan Oruch Yorei Deyoh 362 (1) says הנותן מתו בארון ולא קברו בקרקע עובר משום מלין את המת. ואם נתנו בארון וקברו בקרקע אינו עובר עליו, ומכל מקום יפה לקברו בקרקע ממש אפילו בחוצה לארץ. Someone who puts his deceased relative in a coffin and does not bury it in the ground transgresses the prohibition of delaying burial. If he put the relative ...


9

I think the general view is that is forbidden to flip a switch to cause the death of 1 person to prevent 5 other people from dying. Judaism does not just take the utilitarian view to just look at the ends and ignore the means involved, especially when dealing with committing a sin such as murder. (See Does the end justify the means.) Therefore it would be ...


9

Some base the Kadish for the soul on the date of death. Others say it goes from the date of the burial (See Pnei Baruch 34:9). The amount of time a soul should have the kadish is the 12 months of geihinom. The minhag is to retract this to 11 months so that it doesn't appear as if the son is assuming his parent needed geihinom (Rema YD 276:4). I have ...


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