Wages must be paid to an employee, and paid on time:
לֹֽא־תַעֲשֹׁ֥ק אֶת־רֵֽעֲךָ֖ וְלֹ֣א תִגְזֹ֑ל לֹֽא־תָלִ֞ין פְּעֻלַּ֥ת שָׂכִ֛יר אִתְּךָ֖ עַד־בֹּֽקֶר׃
You shall not defraud your fellow. You shall not commit robbery. The wages of a laborer shall not remain with you until morning.
לֹא־תַעֲשֹׁ֥ק שָׂכִ֖יר עָנִ֣י וְאֶבְי֑וֹן ...
This is known in Talmudic literature as panim chadashot ba'u lekan (lit. "a new face has come here"), and is the topic of discussion in Eruvin 24a.
The upshot of the discussion is that, at least as far as the rules of tumah vetaharah and mechitzot are concerned, once all the original components have been replaced, we view the object as something ...
There is a fundamental difference between the concern of repairing an instrument and the concern of repairing a bicycle. The former is mentioned in the Talmud:
ולא מטפחין ולא מספקין ולא מרקדין: גזרה שמא יתקן כלי שיר
NOR CLAP THE HANDS, NOR SLAP THE THIGHS, NOR DANCE; it is a preventive measure
lest he might repair musical instruments.
There is indeed a Jewish way of war. See Rambam's Mishne Torah Melachim uMilchamot chapter 6 and to some extent 7 and 8.
Some of the key principles are
propose a peaceful settlement first (except for Amnon and Moav, but we can accept peace if they start it)
it is forbidden to lie after they accepted peace
don't kill women and children (except for Amalek and ...
Being circumcised does not affect one's status as a Jew. His wedding is valid, and he can continue living with his wife.
There are certain males who are not allowed to be circumcised, including those whom it may be hazardous to their health, and those who are born circumcised.
Thus, if a wife (or anybody else) discovers a male is uncircumcised, they should ...
Pesachim 72b discusses a woman who desires intimacy from her husband, and it is approaching the expected time of her period.
והאמר רבא חייב אדם לשמח אשתו בדבר מצוה סמוך לווסתה
The Gemara asks further: Even so, didn’t Rava say that a man is obligated to please his wife through a mitzva? That is to say, he must engage in sexual intercourse with her when she ...
You have correctly identified the flawed premises in your argument.
Premise 2 is technically incorrect. One who is intimate with a niddah has the status of an av hatum'ah (source of impurity) on a biblical level (Hilchot Metam'ei Mishkav uMoshav 3:1). One who eats food touched by a niddah is only considered a sheni letum'ah (derivative of derived impurity) ...
No it is incorrect. The direction of prayer is in the direction of the site of the Beit Hamidkash (the Temple) in Jerusalem. The Gemara (Brakhot 30a) writes (commentary R Adin Steinsaltz)
One who was standing in prayer in the Diaspora, should focus his heart
toward Eretz Yisrael [...] One who was standing in Eretz Yisrael, should focus his heart
See below for the explanation as to why you could not find it, but here is the text you are looking for:
ואשר שאל על דבר נתינת ידו לרשעים או לנכרית הנה ליתן יד לפושעים אין שום איסור בזה אם אין בזה הודאה וחיזוק להנהגותיהם בשרירות לבם ולתת יד לאשה לשון הש"ס הוא ברכות ס"א א' המרצה מעות לאשה מידו לידה כדי להסתכל בה מבואר דאם אינו מכוין לשום דבר וכש&...
The Darkei Teshuva (Munkatch) 89:1 brings that if it one eats basar neveilah (not slaughtered correctly) or treifah (fatal defect) bshogeg, then they would need to wait, but if they ate basar timeiah (non-kosher species) bshogeg, then no waiting is necessary.
Text of Darkei Teushva:
Perishah to Tur Orach Chaim 267 (answering a slightly different question) explains that there are in fact mazikim on shabbat, which would be consistent with the explanation you give for the recital of me'ein sheva.
He goes on to explain that when we say shabbat provides protection (and therefore we don't say shomer amo yisrael la'ad on shabbat) this means ...
Chametz is getting absorbed in the same way than milk and meat are. The reverse would be surprising. Why would meat and milk be absorbed but not chametz? (see this explicitly stated in third paragraph here)
Therefore one cannot cook in the same dishes since chametz is not annulled in sixty (and in any case we don't use that rule before the fact). In older ...
Deceiving anyone including a non-Jew is strictly forbidden. Even if the non-Jew suffers no loss.And even if the deception is not explicit lying.
The Gemora (Chullin 94A)says: “Shmuel says, it is forbidden to deceive people, even non-Jews
One practical example given there is sending non-kosher food to a non-Jew who thinks it is kosher. Although it ...
Water is explicitly mentioned as problematic in the Talmud.
אמר רבי אבא בריה דרבי חייא בר אבא משתינין מים בפני רבים ואין שותין מים בפני רבים ותניא נמי הכי משתינין מים בפני רבים ואין שותין מים בפני רבים
R. Abba b. R. Hiyya b. Abba reported in the name of R. Johanan: It is permitted to urinate in public, whereas it is not permitted to drink water ...
Rav Yisroel Belsky ztl writes
In olden times, the very greatest medakdekim b’mitzvos, those Jews who
were exceedingly meticulous in their observance of mitzvos, were
careful never to sit on cushions or mattresses made from shredded
fibers. It was a very big chumrah for two reasons. Firstly, there was
only a very slight possibility that these cushions and ...
The page on Halachapedia here gives a clear rundown. I will try and link the sources accordingly (everyone feel free to add to any I can't find):
The Sephardic custom is to wear a Tallit Gadol from the age of chinuch in mitzvot (1). Chacham Ovadia adds that this is true even for a boy studying in an Ashkenazi yeshiva (2).
However, the minhag for most ...
Aruch Hashulchan YD 201:169
ויש מקוות בערים הגדולות שבשם הולכים המים מהנהרות לכל בתי העיר דרך צנורות וסלונות תחת הקרקע בעומק ונקרא בלשון המדינה וואד"א פראוואדי"ן וממשיכין גם למקואות המים האלו צריכים ליזהר או שיפלו למקוה מהצנורות והסילונות של ברזל המחוברים לקרקע או שקודם המקוה יעשו קצת סילון של עץ במשך ג' טפחים כמ"ש בסעי' קס"ד ובמים האלו ...
A stronger proof might be from Kesubos 72a, which lists, among infractions of דת משה (Torah law) that are grounds for divorce and forfeiture of the kesubah, משמשתו נדה, she engages in relations with him while niddah. The Gemara there (further down on the same page) gives two scenarios:
She claims to have brought a discharge to Rabbi X and that he declared ...
Shulchan Aruch 83:1 rules that one should not daven or learn Torah near an area designated for bathroom use. If however the bathroom contains walls then it is permitted. It writes there:
אסו' לקרות כנגד בית הכסא ישן אפי' פינו ממנו הצואה ויראה לי דהיינו כשאין לו מחיצות אבל אם יש לו מחיצות אף ע"פ שיש בו צואה קורא כנגדו בסמוך ואינו חושש אם אין מגיע לו ריח ...
Rabbi J.D. Bleich has written an article on this issue titled "The Problem of Identity in Rashi, Rambam, and the Tosafists," available here.
Mark Steiner mentions this issue in passing in his article "Rabbi Israel Salanter as a Jewish Philosopher," available here:
For a simple example, consider the ancient Greek debate about
change and ...
Nitei Gavriel 40:7 quotes the Divrei Malkiel 3:27 that Baalei Bris (the people directly involved with a Bris) can eat food from a Bris that was sent to their house because it like is their Yom Tov, however, other people cannot. Additionally, he writes, by other Seudos Mitzvah there would be no Heter.
Two beraitot quoted in Bava Kamma 116b discuss forms of mutual insurance:
רשאין החמרין להתנות שכל מי שיאבד לו חמורו יעמיד לו חמור אחר בכוסיא אין מעמידין שלא בכוסיא מעמידין לו ואם אמר תנו לי ואני אשמור אין שומעין לו
The donkey drivers are permitted to stipulate that with regard to anyone whose donkey becomes lost, the caravan will provide him with a ...
It is worth noting that a talmid chacham is allowed to sleep in shul.
The Mishna Berurah over there on the Shulchan Aruch that you cite writes:
טו) אין ישנים וכו' - ומיירי באנשים דעלמא אבל לת"ח כשלומד שם כבר ביארנו בסק"ו דשרי)
Don't sleep etc. - We are dealing with normal people, but for Torah scholars, we have already explained that it is ...
Between 1892 and 1902, R. Avraham Abba Schiff of Minsk printed from manuscript a complete edition of Sefer Yere'im. (Before then, printed editions were based on the abridged version produced by R. Binyamin b. R. Avraham HaRofe.)
In one of the introductions to his work, R. Schiff appended a treatise called Bereichot BeCheshbon, suggesting a full list of the ...
Rav Pesach Feinhandler in Avnei Yasfei 3:76 writes that he does not see why teshuva doesn't help. He brings a proof from chelev (forbidden fats) that if one ate cheilev (shogeg) he can bring a korban chatas and the Torah (Vayikra 4:35) already says that one gets a kapparah (atonement). If one can get a kapparah by chelev which has an issur of kares ,then ...
Halachipedia has a good rundown and explains as follows:
When to make the Bracha
According to some it is preferable to say Shehecheyanu before the Bracha on the fruit, however, the minhag is to make the Bracha on the food and then the Shehecheyanu.1
One only makes a bracha on the first time one eats the fruit (that year).2
If one forgot to make the Bracha ...
There are a few Rishonim (Meiri, Rabbeinu Manoach) who explicitly permit eating matzah on erev pesach if it was manufactured shelo lishmah. However, one can infer from other Rishonim (Tosafot, Rambam) that such matzah would still be included in the prohibition.
Practically speaking, R. Bezalel Zolty seems to have permitted this practice, whereas R. ...