New answers tagged

1

It would be helpful to quote the entire text of the Shulchan Aruch there: אבל עובד כוכבים אפי' הוא מהול לא ימול כלל ואם מל אין צריך לחזור ולמול פעם שנית: So, according to the plain reading of Shulchan Aruch, although lichatchila the nonjew, should not do mila, bidieved it counts. The Ramma is more problematic: הגה: וי"א דחייבים לחזור ולהטיף ממנו דם ...


0

Here's the reid. Some say according to minchas chinuch that goy can give himself mila if did tevila first since happens at same time. Here also mila happens at same time, so considered mald. Others say that's why hashem helped Avraham do mila. According to Midrash. Shiras David and according to maharil Diskin once a person has tzivui of mila he's considered ...


0

I found a potential answer from "Insights to the daf" on Avodah Zara 10b 1 The PORAS YOSEF explains that Keti'a's Bris Milah indeed could have been effective. He suggests that the law that a Nochri's act of Milah is ineffective is true only when the Nochri is not trying to convert. If he is trying to convert, then his act of Milah is effective. ...


1

Yes, there is a reason behind the halachah which is not connected to one's personal feelings. If you look in the sefer Gesher Hachaim chapter 32:1 he states that based on the writings of the Ari, davening on the yartzeit for the deceased "helps them ascend in gan eden to a higher level". Also a son has "weakened mazel" on the yartzeit [...


3

They are not all the same thing. I am bring a source for the 1/60 batul beshishim as you referred to as "bitul". The concept is if a taste is diluted sixty times, it won't be detected anymore. The source for that is in Chulin 98a. The korban shlamim for the nazir was eaten by a non-kohen except for the foreleg that went to the kohen. The concept of ...


4

This is not a direct answer to the question, but I think it's important to point out that 1/60 is far from the only "small fraction" mentioned in the Sources, so one should not jump to the conclusion that the Sages made it up. We may not always know their reasons, but they did mention a lot of precise small fractions other than 1/60. A very quick ...


2

Rambam in Hilchot Ishut 1:1 writes: קודם מתן תורה היה אדם פוגע אשה בשוק אם רצה הוא והיא לישא אותה מכניסה לתוך ביתו ובועלה בינו לבין עצמו ותהיה לו לאשה. כיון שנתנה תורה נצטוו ישראל שאם ירצה האיש לישא אשה יקנה אותה תחלה בפני עדים ואח"כ תהיה לו לאשה שנאמר כי יקח איש אשה ובא אליה Before the Torah was given, when a man would meet a woman in the marketplace ...


2

We find that it is permissible for anyone to sleep in a shul if there is a necessity: לצורך ב"ה מותר לאכול ולישן בתוכו ומטעם זה ישנים בליל יום הכפורים בב"ה: For the needs of the synagogue, you can eat and sleep in it. From this reason, you can sleep there the night of Yom Kippur. O.C. 151:4 (It used to be a practice for most people to sleep in ...


2

R. Heshie Billet records the following story in Mentor of Generations: Reflections on Rabbi Joseph B. Soloveitchik At YU this Boston boy was one of the organizers of a big protest. Flyers went up all over campus. The flyers included some comments about Israel. The Rov was strongly opposed to mixing Israel with Vietnam. At the beginning of shiur one say, he ...


7

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 ...


8

The Shaarim Metzuyanim Bhalacha page 264 writes that it is lav davaka that he slept in the shul, but rather slept in a room near the shul. Text:


7

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 ...


3

The words שְׁתֵּי, שְׁתַּיִם etc. had two pronunciations during the masoretic period. The first pronunciation was with an epenthetic aleph, as אֶשְׁתַּיִם, etc. The second was simply to omit the sheva at the beginning: shtayim. The accent yetiv only appears on the first vowel of a word. If there is a vowel before the stress syllable---including a sheva---the yetiv ...


1

Based on the majority of Dikduk experts, the words: שְׁתֵּי, שְׁתֵּים, שְׁתַּיִם, the Sh’va under the שׁ is pronounced. The Dagesh (dot) inside the תּ, violates the usual rules of grammar which state that the letters of: בּ גּ דּ - כּ פּ תּ following a “Going Sh’va” should not have a Dagesh - yet in these words it does! Also see Sefer Michlol (page 140 or 191) from ...


2

It was before Mathan Torah A heavenly voice told him to, and he listened and they cleaved to HBKH, and reciprocally the Shekhinah bound to them actually in their very act and never left them and Moshe who went out from him. Zohar II 11b top "And a [great] man went" – this is Amram. "And took a daughter of Levi (bat-Levi)" – this is ...


2

In Shmiras Shabbas K'hilchasa (chapter 42, 58) it states: "יכול אדם להתחיל בקריאה זו של שנים מקרא ואחד תרגום מיד אחרי תפילת מנחה בשבת אחרי שקראו בציבור את הפרשה הרשונה של השבוע הבא״ Now it would seem that one can only start doing Shanyim Mikra V'echad Targum after having davened mincha with a congregation, as is seen from the italicized text. However ...


1

Rabbi Azriel Rosenfeld says that when on a different planet, pro-rate the length of the day or the year. On Mars, a "day" is 24 hours and 39 minutes in earth time and a "year" is 687 days in earth time, so you must modify observance of the calendar accordingly.


4

Short answer: It's complicated, but I'm pretty sure it wouldn't be approved.1 Long answer: The core issue here, I believe, is whether or not a shed, even one termed "Jewish", can actually, halachically, be defined as a real Jew (on what exactly a Jewish shed is, see here, here and here). A similar question is whether or not an alien can convert. ...


-1

The Lubavitcher Rebbe says absolutely not:


1

The Ramban learns if a non jew violates his laws one can kill him. However you don't have to kill him. Therefore if it's unwise to do so, there would be no need to.


2

As per your comment above about - "whether there is validity to using substances that increase the accuracy of a person's sense of reality & functioning,‎ eg anxiety medication for someone anxious,‎ or caffeine for someone not able to function.‎" It writes in the Mishnah Berurah 89:22 the following: וטיי"א וקאפ"ע מותר לשתותו קודם ...


2

The Talmud in Sukkah 28b states the following: ת"ר כל שבעת הימים אדם עושה סוכתו קבע וביתו עראי כיצד היו לו כלים נאים מעלן לסוכה מצעות נאות מעלן לסוכה אוכל ושותה ומטייל בסוכה מה"מ דת"ר תשבו כעין תדורו מכאן אמרו כל שבעת הימים עושה אדם סוכתו קבע וביתו עראי כיצד היו לו כלים נאים מעלן לסוכה מצעות נאות מעלן לסוכה אוכל ושות' ומטייל בסוכה ומשנן בסוכה ...


0

This is a very good question, which has been fully addressed in בני בנים ג:ו ד"ה עוד קשה לי by Rav Yehudah Herzl Henkin, who concludes that nails do not actually pose a problem of tumah.


0

Your teacher /Ravo is reffering to a ravo muvhak. A ravo muvhak is someone who you learned most of your Torah from. Since the Torah was transmitted from Moshe Rabeinu, that would make Moshe as everyones Ravo Muvhak. Also Tosafos in Brachos 31b says that a Gadol Hador is considered everyones Ravo Muvhak. (According to Rabbi Akiva Eiger who learns Tosafos is ...


3

It is completely allowed. It happened and the marriage was considered halachically right. Rabbi Akiva and Rachel were secretly betrothed and then ran away to get married and the rest of the story is written in the Talmud. If done halachically correct, an elopement is consider as marriage in its full terms.


1

Maharam Schick justifies the common custom to greet women based on two considerations: It is permitted due to the greeter’s intention being for the sake of heaven (לשם שמים). Commonplace actions which do not lead to improper thoughts or behaviors are permitted. He does not seem to discuss the precise wording involved; presumably any sort of greeting ...


1

The Or Hachaim (Numbers 25:8) asks this question. He Answers that She has the din like an animal that lives with a person. Just like the animal is killed because it caused a stumbling to a jew, so too she's killed because she brought a stumbling to a jew. The Rambam (Issurei Biah 12:11) himself learns that's the reason why the midyanite women were killed as ...


5

There is a somewhat lengthy discussion of this in the Talmud: אמר רבי אבדימי דמן חיפה מיום שחרב בית המקדש ניטלה נבואה מן הנביאים וניתנה לחכמים אטו חכם לאו נביא הוא הכי קאמר אע"פ שניטלה מן הנביאים מן החכמים לא ניטלה אמר אמימר וחכם עדיף מנביא שנאמר ונביא לבב חכמה מי נתלה במי הוי אומר קטן נתלה בגדול אמר אביי תדע דאמר גברא רבה מילת' ומתאמר' משמיה דגברא רבה ...


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