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0

My source text for this question is the comment of the Mesilas Yeshorim. מסילת ישרים פ"א: נמצינו למדים כי עיקר מציאות האדם בעולם הזה הוא רק לקיים מצוות ולעבוד ולעמוד בנסיון והנאות העולם אין ראוי שיהיו לו אלא לעזר ולסיוע בלבד לשיהי' לו נחת רוח וישוב דעת למען יוכל לפנות לבו אל העבודה הזאת המוטלת עליו. ואמנם ראוי לו שתהי' כל פנייתו רק לבורא יתברך ושלא יהי'...


6

Sefer Otzar Palos HaTorah pg.161 brings down that no birkas haneinin is said on Sotah water since it has a bad flavor. Rav Chaim Kaniefsky holds that one does not make a birkas hamitzvah on Sotah water . He brings a proof from brachos 51b which says "one does not make a bracha on calamities". It is also noted that the Sotah who knows that she is innocent ...


2

As your EDIT points out, many poskim rule that one who takes medicine daily may continue to do so on Shabbos, while R' Moshe and others disagree. R' Howard Jachter has an article titled "Taking Medicine on Shabbos part II" where he neatly spells out this machlokes: "Taking Medicine Over a Period of Time" Shemirat Shabbat Kehilchata (34:note 76) ...


5

The reason kohanim remove shoes before nesiat kapayim is due to a concern that a strap may break while the kohen is going up, causing him to stop to fix it and thus miss nesiat kapayim (Sotah 40a). Aruch HaShulchan 128:12 rules that non-leather footwear with the same type of straps would also be forbidden, for the same reason. (It’s not clear to me whether ...


1

R Gil Student has a nice article on this topic (Is leisure kosher?) where he identifies a number of "kosher hobbies" focused on constructive or distractive leisure opportunities for personal development (e.g., for creative hobbies such as drawing, painting, music) exercise (sports, hiking) which is important for health (see Mishneh Torah, Hilkhos Dei’os ch. ...


2

In CM 263.2 the topic treated is the lav "לא תוכל להתעלם". This lav has exceptions when there is a problem of honor. "פעמים שאתה מתעלם, זקו ואינו לפי כבודו". The sugia is in BM 30ab. The same reason that leads us to say "אתה מתעלם" leads us to push out the asse of "השב תשיבם" If you have already picked up the object, there is still Mitsva "השב תשיבם" ...


-1

There are two parts to Tznius - גברא וחפצא: חפצא: the ערוה parts of the body are forbidden to be seen by their essence (even reading Shema to oneself). גברא: failing others on לא תתורו, provoking forbidden thoughts in others. Therefore, while there's no fear of the first, the later is surely forbidden, and it does not matter what the person does as long as ...


3

Yes, he did. Many of them can be found in works of his students as in Machzor Vitri and similar such seforim. More comprehensive, singular collections can be found in the following: A collection (the first, I believe) of halachic rulings contained in responsa by Rashi titled ‘Chofes Matmonim’. A revised and annotated edition of the aforementioned collection ...


1

This answer regards the Commentary of Rashi. The Shem hagedolim writes: מצאתי בספר כתב יד ישן נושן וזה לשונו ראש לכל החיבירים שנתחברו דרך פירוש הם פירושי הרב רבינו שלמה בר יצחק. ואם רבו הלוחמים עליו, כלי סיימו עליו ותשובתו מתוך דבריו כולם נכוחים למבין, אין מעלתו ניכרת רק ליחידים כי במילה אחת יכלול לפעמים תירוצים של חבילי קושיות אלא שלא כיון הרב בהם לענין ...


1

Rambam gives a pretty colorful, emphatic "no" (though citing minority voices who differed). Laws of Divorce, Ch. 10: הורו מקצת הגאונים שכל אישה שתיבעל בפני עדים, צריכה גט--חזקה, שאין אדם עושה בעילתו בעילת זנות. והגדילו והוסיפו בדבר זה שעלה על דעתם, עד שהורו שמי שיש לו בן משפחתו, חוששין לו, ולא תתייבם אשתו--שמא שיחרר שפחתו, ואחר כך בא עליה; ויש מהן ...


4

The Shulchan Aruch writes that it is forbidden for a woman to get a haircut like a man (literally, to shave her head like a man). The Shulchan Aruch also writes, earlier, that even though the halochoh is that a man is not allowed to shave his pubic hair and armpit hair, if in that place men also do it, one doesn't get lashes for doing so. Meaning, it is not ...


3

It seems from the classical meforshim that the word דעה - dei'oh is to be understood as a verb in its infinitive form לדעת - lo'da'as, to know. The infinitive form can refer to both the individual or a group of individuals. I have quoted Targum Yonoson and Rashi (whose source in this case is the Targum). תרגום יונתן: ארי תתמלי ארעא למידע ית דחלתא דה' ...


0

This practice is mentioned in the Mishna brura 46,2 14: ובזמננו המנהג שכל אחד מברך בפני עצמו ואין הש"ץ מוציא שום אדם Nowadays everyone blesses for themselves and the Baal Tefila does not fulfill the obligation for others. I assume the reason is because the Shulchan Aruch paskens like Rav and Rav Huna in Nazir 66b that one should grab oppurtunity to say ...


1

Partial answer regarding the margins, from here: There should be two-inch margins between consecutive columns (in addition to space for stitching the sheets together and rolling the first and last sheets on sticks; see Yoreh De'ah 278:2) This implies that the sheets may "excessively" overlap each other as long as the margin width is maintained.


8

In C:M 259:1 the Aruch haShulchan says it starts once you see the object. However, there are conditions to be met. For example: In C"M 263:2 he says that mitzvas asei of hashavas aveidah applies even to a dignified personality once he picks it up or moves it. Otherwise, Mr. VIP is exempt.


2

Indeed there are sources that praying with a minyan is not strictly obligatory. Perhaps the most explicit is R. Aryeh Pomeranchik in Emek Beracha, Birchot Keriat Shema: אמנם אשר נ"ל בזה דבאמת תפלה בצבור אינו כלל חיוב מצוה ככל מצות דרבנן וראיה לזה מהא דאיתא בברכות ד' ז' א"ל ר"י לר' נחמן מ"ט לא אתי מר לבי כנישתא לצלויי א"ל לא יכילנא א"ל לכנפי למר עשרה ...


0

The Ben Ish Chai 4, 23 when adressing the question of lighting candles early on Yom Tov Sheini mentions various opinions: The Levush (Rav Mordechai Yafe) Orach Chaim 243 and The Sma (Rav Yehoshua falik haCohen) in the name of his mother say one must light when it is dark as lighting earlier will only be hachana (preperation) for when it is dark and candles ...


1

There are a number of authorities who allow taking in the second day of yom tov early. From my quick review of the sources they do not discuss the issue of tosefes. See Aruch Hashulchan Orach Chaim 668:6 and Yom Tov Sheni Kehilchato p. 37. The Taz (Orach Chaim 489:10) was against this practice but see response in Sha’ar HaTziyun 668:11 additional ...


5

See Shulchan Aruch Orach Chayyim 271:14 with Mishnah Berurah (especially paragraph 73) where it is explained that bedi’avad they fulfill their obligation of kiddush if they act in the way you have described.


1

In What If... on Yamim Tovim (page 242-244), Rav Zilberstein addresses whether a Sofer may write a Sefer Torah specifically for the purpose of sending it to the moon. He begins by citing the Yerushalmi (Peah 1:1), where Rebbe sent the non-Jew Artvon a Mezuzah. The Netziv (Emek She’eilah 145) questions this: a Mezuzah written without specification must be ...


-1

This question is extremely confusing as it includes multiple contradicting considerations: Apriori, human life is of the highest priority, and saving it should be considered the greatest Mitzvah of them all (see Pikuach Nefesh that overrides Shabbos, and Rambam here) One should not endanger his own life to save another (better lose one than two). One should ...


2

Rabbi Moshe Feinstein says "three kosher, adult Jewish males" -- though it is good to have someone knowledgeable thinking carefully as to whether the Jewish people would really benefit from having this person join. Rabbi Yonah Reiss has an mp3 about this where he said back in the day, in many towns the panel consisted of the rabbi, the chazan (cantor), and ...


3

According to Jewish law, a person is only considered part of the Jewish people, if they were born to a Jewish woman, or they formally converted to Judaism. Also according to Jewish law, a person who was born Jewish, but was raised secular, as a non-Jew, is still considered to be a Jew, even if he wasn't even circumcised. So in the hypothetical case of the ...


2

The gemara in Gittin 42b discusses whether a slave owned by a Cohen that has been freed, but has not been given a formal document of freedom (גט שחרור) can still eat Terumah. The gemara attempts to bring a proof that he may eat Terumah from the following Mishna (Yevamos 99a): כהנת שנתערב ולדה בולד שפחתה הרי אלו אוכלין בתרומה וחולקין חלק אחד על הגורן ...


3

This is among the list of items Rambam enumerates as a Minhag while burying people. Avel 4 מִנְּהַג יִשְׂרָאֵל בְּמֵתִים וּבִקְבוּרָה כָּךְ הוּא. מְאַמְּצִין עֵינָיו שֶׁל מֵת. וְאִם נִפְתַּח פִּיו קוֹשְׁרִין אֶת לְחָיָיו. וּפוֹקְקִין אֶת נְקָבָיו אַחַר שֶׁמְּדִיחִין אוֹתוֹ. וְסָכִין אוֹתוֹ בְּמִינֵי בְּשָׂמִים. וְגוֹזְזִין שְׂעָרוֹ. וּמַלְבִּישִׁין ...


4

Absolutely not. The Halacha is that one may not throw a non-Jew, even an idolater, into a pit, where he will eventually die (Avodah Zarah 26a, Shulchan Aruch YD 158:1, Tur YD 158, Rambam, Hilchos Avodah Zarah 10:1). (Yes, those Poskim understand that the Gemara refers specifically to the Seven Nations. However, if one is not allowed to actively kill one of ...


1

Yes. (ודוקא כשהם קשורים בשערות גופן אבל אינן קשורים מותר (כך משמע מפרש"י פ"ק דערכין) .Only when not fastened at all, i.e., it (the wig) hangs on a peg or hook, is it permitted. See Rama - S"A 349:2


4

This is prohibited as erasing God's name. If you wrote יה as God's name and then want to follow it up with ודה to make the name יהודה, that is prohibited (Soferim 5:2, Keset Hasofer 12:3). Your case is even worse since you are acting on the letters of God's name themselves (cf. Lishkat Hasofer ibid.).


4

The Gemara in Shabbos 3a states that when it comes to laws of Shabbos, the term פָּטוּר generally means that it is forbidden but doesn't require a sacrifice to be brought. So the Mishna never really 'clearly permitted' it, quite the opposite! As the Mishna Brurah explains (340:18): יש ליזהר - ר"ל אף דחיוב חטאת ליכא דבעינן שיכתוב דוקא בדיו או בשאר דבר ...


-3

(Caveat - I'm not religiously a Jew, I only have a Jewish family background.) With due respect @Alex and @Kouty - their answers and the sources they quote implicitly regard the saving of the life of a Jew. Non-Jew ("goy") life is held in much lower regard. As an example, just recently in 2012, the most highly-esteemed religious leader and halachic rule-...


0

Radzyner Arguments for: Murex Tekheleth Truth: https://youtu.be/zKhbhTkrGtQ This is an hour long video by Michael Shelomo Bar Ron who brings 8 topics the Ptil Tekhelet organization claims, and attempts to disprove them. Rabbi Shlomo England on Radzyner Tekhelet: http://www.techelet.info/baal-hatechelet/rabbi-shlomo-yosef-englard/ This is the current ...


-4

I'll approach this theoretically. There are two views on a Rabbi's Psak in Issurim (but similar in other fields inc. Mamonos and Nefoshos): The Rabbi reveals the existing truth: an object already possesses certain qualities (Kosher or Mutar) and the Rabbi tries to logically infer those qualities from his Torah knowledge. In the result, he might "guess" ...


5

There are a lot of details about this depending exactly what kind of mistake it was and who was harmed how and how easy it is to get the money back if possible. See Shulchan Arukh, Choshen Mishpat 25. Broadly speaking, if the rabbi is an expert and the petitioner accepted him as their decisor in this matter then the rabbi is exempt since he unintentionally ...


2

One difference is that berachas on events are said after the fact (We say the beracha on thunder after we hear the thunder, on lightning after the lightning, Hagomel after being saved, etc). Berachas on mitzvos are almost always said before the fact-מברכים עובר לעשייתן (b’racha on hallel, Lulav, shofar, Megillah, etc). And berachas on pleasure are said ...


4

The law that כל הברכות מברכין עובר לעשייתן - that one must bless before performing a mitzva - does not apply by Birchas Hareach uReiyah (and according to most opinions is unique to Birchas HaMitzvos; the reason Birchas Hanehenin must precede the consumption is because אסור להנות מעולם הזה בלא ברכה). According to some opinions, one must stand for Birchas ...


0

Isn't there an issue with "Activities that are not appropriate for Shabbat, even though they are technically permissible according to the Torah (uvda d'chol)."?


0

a. LeHalacha one should not daven in a place where it's considered putrid and disgusting when given a choice. Whether a child defecates or there's cow fertilizer and you smell it, the rule applies for both. b. As an aside, Kaddish for the dead is a relatively recent innovation. In years past people would learn Torah to elevate the soul of who who departed. ...


1

NOTE: the virtually same answer was posted for a more general question "What damages does a hurting husband pay to his wife?" Rambam Hilchos Chovel U'Mazik 4:17 וְהַמַּזִּיק אִשְׁתּוֹ בְּתַשְׁמִישׁ הַמִּטָּה חַיָּב בִּנְזָקֶיהָ: When a person injures his wife through marital relations, he is liable for the damages. This isn't necessarily referring ...


5

The book Making it Work was released by Rabbi Ari Wasserman which contains discussions of many Halachic questions that arise in the modern workplace. The description is as follows: The modern day workplace presents Jewish men and women with a constant array of obvious as well as subtle challenges, and now there is this go-to-guide for practical halachic ...


1

Here is a Halachic definition of Rasha. Contextually, it is used to define personnel who cannot serve as a legal witness. Shulchan Aruch, Choshen Mishpat 34:2: איזה רשע כל שעבר עבירה שחייבים עליה מלקות ואצ"ל אם חייבים עליה מיתת ב"ד ל"ש אם עבר לתיאבון ל"ש אם עבר להכעיס Who is a Rasha? One who overrides a prohibition which is subsequently punishable ...


7

At Yoatzot.org here, they answer as follows: If the sole purpose is to protect the woman's clothing, the sanitary napkin should not be worn. But generally speaking, most women are also concerned about discomfort or irritation. Embarrassment may be construed as a type of discomfort.


1

Someone who is a חוטא ומחטי את הרבים. Someone who wins and causes others to sin. The mishna in Avos (5:18) says : כָּל הַמְזַכֶּה אֶת הָרַבִּים, אֵין חֵטְא בָּא עַל יָדוֹ. וְכָל הַמַּחֲטִיא אֶת הָרַבִּים, אֵין מַסְפִּיקִין בְּיָדוֹ לַעֲשׂוֹת תְּשׁוּבָה. משֶׁה זָכָה וְזִכָּה אֶת הָרַבִּים, זְכוּת הָרַבִּים תָּלוּי בּוֹ, שֶׁנֶּאֱמַר (דברים לג) ...


1

Not a definitive answer. But, I happened to have come a crossed this Tosfos today. See: Tosfos in Arachin 16b D"H V'anavah She'lo L'shma. His last words are לא ישר אלי, דהוה רשע גמור״"


0

According to Rambam's Halachot Naarah Betulah, seduction plays no role in the case of a Mefateh, see my long answer here. A man that had sexual relations with an underage girl (given the conditions I listed) is automatically considered Mefateh (in a city or a Rapist if in rural), no matter who started, how it started. This is only when the girl wasn't a ...


-2

I need to apply some formal logic to what the Torah says "If a man seduces a virgin ... and lies with her, he must make her his wife by payment of a bride-price", in order to interpret Rambam's Hilchot Naarah Betulah: The logic says: "If a then b, so if not b than surely not a", therefore if Lehalachah the fine is not applied, it's not the case of Mefateh. (...


1

Even if one understands mishnah 7 according to possibility b), mishnah 9 is still redundant. Ignoring the status of Esther, we learn the following from mishnah 7: Reuven dies, Rachel is forbidden to Shimon (her sister's husband) and instead marries Levi (via yibbum) Leah dies, Rachel remains married totally to Levi. Levi dies, Leah is forbidden to Shimon (...


2

Avodah Zarah 7a rules: ת"ר הנשאל לחכם וטימא לא ישאל לחכם ויטהר לחכם ואסר לא ישאל לחכם ויתיר The Sages taught: One who asks a sage and he declares it impure, he may not ask [another] sage to rule that it's pure. To [ask] a sage who forbids, he may not ask [another] sage who permits. Tosfos on the spot explain that this is only if one doesn't inform ...


1

If I remember correctly, you may go to a second rabbi, provided you inform him of the ruling of the first rabbi you visited.


3

The Talmud Yerushalmi Sotah Halacha 4,4 defines that consensual Relations means if she wanted it at the begining even if she was passive and the man siezed her (even if by the end she changed her mind and didn't want it). ויש לך תפוסה בישראל והיא אסורה ואי זו זו זו שתחילתה ברצון וסופה באונס ויש לך שאינה תפוסה בישראל והיא מותרת ואי זו זו זו שתחילת' באונס ...


2

If you should acquire food on Shabbes that came into your possession through another Jew’s Shabbes transgression (either because s/he purchased it on Shabbes, or due to the means by which s/he transported it on Shabbes to your place), you are only allowed to derive benefit from it once Shabbes is over. This ruling is recorded by the Rambam (Hilkhos Shabbes ...


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