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7

I tried searching for sources that directly answer this, but haven't managed to find any, which is why the following is a guess. The Yaavetz, as @JoelK commented, likely based his knowledge on Sefer Yehudit, also known as the Book of Judith. This is likely for two reasons: Sefer Yehudit appears to describe itself as taking place during the Babylonian Exile, ...


1

You ask, "Are there mitzvot more important than others?" The other answers have addressed your question from the standpoint of, are some mitzvot more important to perform than others. But the question can also be answered from the perspective of, are some mitzvot more important to not be broken. The concept of pikuach nefesh addresses this point. ...


2

In regard to your second question, they Ten Commandments were included in the Temple service, more than 2,000 years ago, and recited before the Shema, then they were removed because heretics said they were the only valid commandments [Berakhot 12a; Mishnah 5:1 in Tamid 32b]. All attempts to reinstate them failed. But we are allowed to recite the Ten ...


1

Judaism does not rank the commandments. The Mishnah is very explicit on that point: וֶהֱוֵי זָהִיר בְּמִצְוָה קַלָּה כְבַחֲמוּרָה, שֶׁאֵין אַתָּה יוֹדֵעַ מַתַּן שְׂכָרָן שֶׁל מִצְוֹת. רַבִּי אוֹמֵר Rabbi [Yehudah haNasi] said: Be as scrupulous in observing a [seemingly] minor commandment as a [seemingly] major commandment, because you do not know the value ...


1

Berachos 12A when discussing if we should recite the Ten Commandments every day, says; אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: אַף בִּגְבוּלִין בִּקְּשׁוּ לִקְרוֹת כֵּן, אֶלָּא שֶׁכְּבָר בִּטְּלוּם מִפְּנֵי תַּרְעוֹמֶת הַמִּינִין. Rav Yehuda said that Shmuel said: Even in the outlying areas, outside the Temple, they sought to recite the Ten Commandments in ...


3

Halachapedia has a nice write up on this: The Maharam Rutenberg (Teshuva 70) writes that Al Hanisim is a prayer of thanks and is therefore inserted in the appropriate Berachot in Shemoneh Esrei and Birkat Hamazon. Al Hamichya does not have such a component and thus there is no mention. The Levush OC 208:12 says the same thing without mentioning the Maharam. ...


2

The Kaf Hachaim Orach Chaim 13:7 explains these rules and says that when the Mechaber says a kulah and then says a “yesh osrim” he means to be machmir lchatchila. If he is machmir and brings a “yesh matirim” then means to pasken the first way (he even quotes Y”D 69:20) והוא ע"ד מ"ש הפו' ז"ל דכל מקום שסותם מרן ז"ל להתיר ואח"כ כותב יש ...


2

This is how I opened "The Talk" with my boys. Before getting to the biology and psychology of it, I wanted to frame their relationship with sex in terms of spirituality and holiness. In Bereishis chapter 1, the only mention of sex (v. 28), is about procreation -- "פְּר֥וּ וּרְב֛וּ וּמִלְא֥וּ אֶת־הָאָ֖רֶץ וְכִבְשֻׁ֑הָ -- be fruitful and ...


1

Cases like this are best handled by a qualified authority of Jewish Law so if this question actually applies to you I would recommend speaking with a rabbi. The Shulchan Aruch rules (YD 217:1) that in terms of vows we follow the local speech patterns (בנדרים אחר לשון בני אדם) so it seems to me in this case the person was obviously joking and therefore we ...


0

Please don't try this. The Mishna Nazir 11A says מָזְגוּ לוֹ אֶת הַכּוֹס וְאָמַר הֲרֵינִי נָזִיר מִמֶּנּוּ הֲרֵי זֶה נָזִיר If a cup of wine was mixed for someone and he said "I am a nazir from it." He is a Nazir The Rambam Hilchos Nezirus 1:11 says further (also based on further in the Mishna) מָזְגוּ לוֹ כּוֹס שֶׁל יַיִן וְנָתְנוּ לוֹ לִשְׁתּוֹת ...


0

Theoretically, when there's only one Beis Din in town, it can rule any decrees and customs and exert power to maintain it. So this type of Mishmeres would be doable in a small Shtetl. The problem starts with two or more Batey Din in the same town and any Jew can deny his subjection to any of them. I live in Jerusalem and I visit Meah Shearim occasionally. ...


0

None. The laws of slaughter are primarily meant to render an animal kosher for Jewish consumption. That is why an animal that died a natural death is forbidden, even though no one made it suffer. While an animal killed for another reason should presumably be killed as humanely as possible, there is no reason to assume shechitah is the only way to do so. ...


4

The Shulchan Aruch 529:4 says: חייבים ב"ד להעמיד שוטרים ברגלים שיהיו משוטטים ומחפשים בגנות ופרדסים ועל הנהרות שלא יתקבצו שם לאכול ולשתות אנשים ונשים ויבואו לידי עבירה וכן יזהירו בדבר זה לכל העם שלא יתערבו אנשים ונשים בבתיהם בשמחה ולא ימשכו ביין שמא יבואו לידי עבירה אלא יהיו כולם קדושים : The court must appoint officers who will walk around patrolling ...


-1

This is quite an interesting question! One would surely say maariv, even if he said birkat hamapil. Ideally, one would fall asleep for a small amount of time, wake up, and say maariv, but if this isn’t possible then just say maariv.


1

R. Asher Weiss asks this question on the Mishnah Berurah in Minchat Asher, Devarim 11:3. His answer is that Mishnah Berurah must hold (unlike Rashi) that the exemption of onen from mitzvot is not (solely) due to his status as an osek bemitzvah, but because of the principle of kevod hamet (behaving respectfully toward the dead). A regular osek bemitzvah is ...


4

You are speaking of the prohibition against cutting one’s self and are correct. Everyone agrees that to cut oneself in the manner of idolaters or in grief over dead people is strictly forbidden. Many (e.g., Sefer Hachinuch, Bach YD 180:6, Shach YD 180:9, Minchat Chinuch #3) also agree that it is forbidden to cut oneself for no reason but the Rema disagrees. ...


1

You will need a competent rabbi but if you take a look at Cases in Monetary Halachah, Spitz, p 37-38 you will have valuable background. He deals with a case of Shimon's brand-new car being damaged by Reuven. Shimon wants a new car of similar value to the original and a temporary vehicle until the replacement is available. In summary, Rav Spitz writes that ...


1

The Mishnah Berura 656:8 seems to understand that normally it refers to income but not it all instances: יותר מחומש אפילו מצוה עוברת - ומ"מ חייב להוציא עכ"פ עישור נכסיו לזה דגם בצדקה שיעור בינוני הוא מעשר ועיין במ"א וא"ר דכמו שם לענין צדקה שנה ראשונה מן הקרן מכאן ואילך מן הריוח ה"נ בענינינו ועיין בבה"ל שביררנו דר"ל דמשיעור ...


2

If a rodef were to kill the person saving himself he would be liable. There is a big difference between the case of a Rodef and the case of the zealot. In the case of the zealot although it is an Halacha L'Moshe M'Sinai we tell the zealot NOT to do it. Therefore we do not hold the philanderer guilty for saving his own life (Sanhedrin 82a and Rambam Issurey ...


2

There is no single answer for such a general question. However, the specific case you refer to is probably sourced to Maharil in error. Based on the Darcei Moshe Ha'Aruch pictured below, right before the hand, it should probably be מהר'י בן חביב. It's easy enough to have מהר'י switched to מהרי'ל.


0

In the Halakhàh Berurah of HaGaon HaRav David Yosef שליט"א - 134:17:38 refers to Maharil Hilkhot Qeriat HaTorah, Nidfas Mechadash page 438.


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