The following article on Aish here gives a good overview and answers your question.
It begins by pointing out the issue of recreating an image of celestial beings like you mention and then goes one to talk about the ownership of statues and the like.
Although the Torah only forbids making such images (even when not idolatrous), it is rabbinically ...
According to Halachipedia:
The Torah prohibits constructing replicas of angelic beings such as Malachei HaSharet, Ofanim, Serafim, and Chayot HaKodesh (the four faces - a human, eagle, bull, and lion).
Some argue that the prohibition not only includes constructing these entities, but possessing them, as well,, but others disagree.
The Ramban and ...
R. Asher Weiss suggests here:
יש מקום לומר דברכה לבטלה חמור טפי ודומה לשבועת שוא דיש בהם נשיאת ה' לשוא מחמת דין השבועה והברכה וחשיבותן, משא"כ באזכרה בעלמא, ועדיין צ"ע.
One could argue that a blessing in vain is more serious [than merely mentioning G-d's Name] and is similar to an oath in vain, as they both involve invoking G'd's Name heedlessly, ...
“Do not make yourself a sculpture” ( לֹֽ֣א תַֽעֲשֶׂ֨ה־לְךָ֥֣ פֶ֣֙סֶל֙). [Shemot 20:4] // This does not mean you cannot paint or draw.
The important vow to keep regarding artwork is : “you shall not bow and worship them” ( לֹֽא־תִשְׁתַּחְוֶ֥֣ה לָהֶ֖ם֮ וְלֹ֣א תָעָבְדֵ֑ם֒ ). [Shemot 20:5] // Our Redeemer sees what is done in secret. If you do not talk to ...
As noted in a number of comments to the question, T'rumat HaDeshen in Responsum #1 struggles with the common (in his day) practice to pray arvit three or four hours before tzeit hakochavim (long before how he calculated p'lag hamincha).
His conclusion is that if one is in a place where the community cannot be persuaded to pray arvit later, one can more or ...
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.
One doesn't need a bais din for enforce a quarantine. Even if a regular person would have a way to get the person in quarantine, they are permitted to do it as an infected person who walks around is a rodef and a suspected infected person is a safek rodef (in doubt). This should be no different than if someone see a rodef attempting to kill another person. ...
Perhaps the best analogy off-hand would be a Gemara in Bava Kama -- beis din could see that someone's tree looked diseased and likely to fall on people, and tell the fellow: you have (x) days to cut that down, as it may endanger others.
If they can obligate someone to actively get up and cut down a tree (though it is currently in their own private property) ...
I believe it is within the Beit Din's power.
In Shemos 12:22 it states “And you shall not leave the opening of your homes until morning…
Rava during times of wrath [Rashi=plague] would close his windows.” In Hilchos Shemiras Haguf Vehanefesh Halacha 13 it states, “When there is a plague in the city, one should not walk in the middle of the road being that ...
You understand that “for the sake of heaven” implies to “have influence on Heaven's sake one way or the other, for good or for bad ?” You see an action undertaken for the sake of heaven meaning that the action has influence on heaven.
Consider מחלוקת לשם שמים
Wikipedia defines it as
מחלוקת לשם שמים היא מחלוקת עניינית, שהעוסקים בה חותרים להגיע לחקר
One way to look at it, is the notion of going above and beyond, transcending the normal human existence to put Hashem and his Torah/mitzvos first.
As you mention, there are numerous examples, but perhaps we can start with one in Pirkei Avos 2:12 -
רַבִּי יוֹסֵי אוֹמֵר, יְהִי מָמוֹן חֲבֵרְךָ חָבִיב עָלֶיךָ כְּשֶׁלָּךְ, וְהַתְקֵן עַצְמְךָ לִלְמֹד תּוֹרָה, ...
Not clear why you would think otherwise, but they are 2 separate Mitzvot that seemingly have no connection.
But, if you need proof, the first Halacha in Hilchot Tefilin answers this in the affirmative.
It says in Shulchan Aruch Orach Chaim 25:1 - דיני תפילין בפרטות
א. אחר שלבש טלית מצוייץ יניח תפילין שמעלין בקדש והמניחים כיס התפילין והטלית לתוך כיס אחת ...
I would like to decipher this very complex halachic issue in a clear manner for us all.
Noting on the premise that we must Remember Shabbos as it says in Yisro, and although our Rabbis have connected it to Kiddush, the day must be remembered as well throughout our week, that being the case, if we have intentions during the week of work on Shabbos, although ...
That is correct and many observant Jews eat this bread (I lived in France for five years). The same is true for many sorts of plain bread, not just baguette.
However one has to check that the oven is only used for plain bread and not for other specialties with cheese or meat, if the supports used in the oven are not covered with grease and if they use the ...
Rabbi Glucksman, zatzal, a dayan from Washington Heights wrote an article about this in 1988.
His conclusion was no, we don't have to, despite the sfas emes to Sukah 35 saying yes.
Rabbi Glucksman argues the answer is no for the following reasons:
On the gemora in pesachim 38 where the idea that matzoh might require 'lachem,' only the Rosh paskens that way ...
See this piece by R. Zvi Ryzman (Hebrew).
His bottom line conclusion is:
לכתחילה ודאי ראוי לנהוג כדברי השפת אמת והאמרי בינה שבעל הבית יקנה את המצות לכל מי שיתארח על שולחנו בליל הסדר, מבעוד יום, כדי שיתקיים דין 'לכם' ... אמנם במידה ולא הקנה להם את המצות מבעוד יום, נתבארו לעיל לימודי הזכות שיצאו האורחים ידי חובתם, ואינם צריכים לחזור ולאכול כזית מצה.
The answer would seem to be "Yes, this could count as Ma'aser", as it seems to be similar to one who buys Seforim for public use. See for example Kitzur Shulchan Aruch 34:4 (emphasis my own):
כַּמָּה יִתֵּן הָאָדָם צְדָקָה. שָׁנָה רִאשׁוֹנָה הַמַּעֲשֵׂר מִן
הַקֶּרֶן. מִכָּאן וָאֵילַךְ יִתֵּן מַעֲשֵׂר מִן הָרֶוַח שֶׁהִרְוִיחַ
כָּל שָׁנָה, [חוּץ ...
Rambam, the most prolific rishonic author of laws of Zeraim, writes as follows in his introduction to Mishneh Torah:
ומשני הגמרות ומן התוספתות ומספרא וספרי (ומן התוספות) מכולם יתבאר האסור והמותר הטמא והטהור החיוב והפטור הפסול והכשר כמו שהעתיקו איש מפי איש מפי משה רבינו מסיני
From the entire [body of knowledge stemming from] the two Talmuds, the Tosefta, the ...
Technically, we ask for "a life of happiness", and that this month be one renewed for happiness. No one said the month was full of happiness, per se.
On one level, we pray that it be converted to a month that's fully glad, when we're no longer mourning the destruction of the Temple.
More simply, I recall a talk from Rabbi Pesach Krohn (don't recall ...
The Maggid Mishnah in Hilchos Shabbos (17:26) says that one may rely on π=3
It actually is commenting on the Rambam's statement that a circle of circumference three has diameter one. It says that that's "not precise…, but the rabbis were not careful about things that are only required by rabbinical ordinance, and were lenient about it".
he says ...
On the one hand we do have an admonition (Avot) not to use the Torah as a spade to dig with.
On the other hand we know that even single words of Torah study are of the greatest Miztvot we can do - ותלמוד תורה כנגד כולם. (Peah)
So if you're learning Ivrit (modern Hebrew) with no Torah-related intentions, I could understand that some people may be opposed to ...
In 233 he is talking about those communities which always pray mincha and ma’ariv together after plag, because they cannot gather a minyan otherwise.
In 267 he’s talking about a community which normally prays ma’ariv late. In such a case, he says that they should do that on Friday evening as well.
Thus, there is no contradiction. In the absence of any other ...
One cannot convert on shabbat.
The circumcision may not be performed on shabbat - see Kitzur Shulchan Aruch Yalkut Yosef 331:41.
The immersion may also not be performed on shabbat, as it requires the presence of a court - see Shulchan Aruch Yoreh Deah 268:4.
According to (almost) all Rishonim, the Mitzvot of Techelet and Lavan are not Meakev each other (i.e., you can do one without the other), based on the Mishnah in Masechet Menachot.
There is only one (that I know of) Rishon who disagrees, the Baal Hamaor (on Rif in Masechet Shabbat).
He is said to have never worn tzitzit in his life for this reason.
The opening Mishnah in Perek Hatecheiles (Menachos 38a) states:
התכלת אינה מעכבת את הלבן והלבן אינו מעכב את התכלת
THE [ABSENCE OF THE] BLUE [IN THE FRINGES] DOES NOT INVALIDATE
THE WHITE, NEITHER DOES THE [ABSENCE OF THE] WHITE INVALIDATE THE BLUE
(Soncino translation; capitals in original)
Rashi there explains:
ואע"ג דמצוה לתת תכלת ב' חוטין בציצית ...
It would be particularly offensive to God to return to Egypt using the very same path God chose to liberate us from there. It's like rubbing it in.
Aside: Having been born and raised in Egypt until forced out at age 18, and seeing Egypt judenrein (Jew-free) today for the first time in history, I believe the commandment not to live in Egypt ever again meant ...
This is an good question if one carefully reads the shulchan aruch 313:6 where the shulchan aruch compares a cup that is in parts to a bed that is made out of parts where the concern is that one will press (shove) the parts in place. The issur would be that one might come to use nails(or similar) and that would be wither מכה בפטיש or בונה (see m.b. 41 there)....
A Jew cannot be a Freemason.
They conduct a separate universalist - or "anthropo-centric"; "Luciferian" - religion, in which they make use of their own inventions that they graft onto Lashon HaKodesh.
By that action they stray from the Sheva Mitzvot B'nei Noah by inventing their own religious rites, and thus a Jew can certainly not ...
Here is a link
About orthodox rabbi Rav Alan Bright he is a freemason
Ask him yourself.
Here is rabbi Brights web-page you can contact him yourself if you really want to know if it is kosher.
The Aruch Hashulchan 91:7 writes what is quoted in the Shulchan Aruch that one should have his hands clasped, right over left ... However, he ends off saying that not all people are the same, and it may be difficult for one to daven like that, so rather he should do what helps him pray better.
Text of Aruch Hashulchan:
See Shulchan Aruch 95:3 who writes that one places ones hands over ones heart with the right hand being over the left hand.
מניח ידיו על לבו כפותין (פירוש כקשורין) הימנית על השמאלית ועומד כעבד
This Halachah does apply to a woman and even non-jewish. See the Rambam רמב"ם_הלכות_איסורי_ביאה_יב
כל הבועל כותית בין דרך חתנות בין דרך זנות אם בעלה בפרהסיא והוא שיבעול
לעיני עשרה מישראל או יתר אם פגעו בו קנאין והרגוהו הרי אלו משובחין
וזריזין ודבר זה הל"מ הוא ראיה לדבר זה מעשה פנחס בזמרי.
The case of zimri is the source of this unique halacha. ...