אִם־יִהְיֶ֥ה נִֽדַּחֲךָ֖ בִּקְצֵ֣ה הַשָּׁמָ֑יִם מִשָּׁ֗ם יְקַבֶּצְךָ֙ יְהוָ֣ה אֱלֹהֶ֔יךָ וּמִשָּׁ֖ם יִקָּחֶֽךָ׃
Even if your outcasts are at the ends of the world, from there the LORD your God will gather you, from there He will fetch you.
although my answer may not directly answer your question.
The HaElef Lecha Shlomo 3:115 brings from the Tikkunei Zohar Tikun 10 that everyone in attendance needs to stand with the chassan and Kallah when the sheva brachos is recited under the chuppah,and it would be prohibited to sit during the brachos. Certainly it is appropriate to be concerned for the Tikkunei Zohar(Rav Kluger writes this).
The Rambam allowed a convert to say “God of our fathers” in prayers, which a convert was, up to that point, not allowed to say, because his “fathers” were not Jewish. Indeed, the Mishna in Bikkurim does not allow it. [The Babylonian Talmud (the Bavli) has no Gemara in Bikkurim, and hence accepts the Mishna]:
The convert brings [first fruits] but does ...
The practice of lighting shabbat candles is a rabbinic requirement (see, e.g. Babylonian Talmud, Tractate Shabbat 25b; Rambam Laws of Shabbat 5:1), to honor the Shabbat and create a pleasant and peaceful atmosphere in the home (see e.g. here). According to most, the requirement may be fulfilled using electronic lights (at least incandescent ones) that serve ...
The Aruch Hashulchan Yore Dea 361,4 says that even if the person buried is ignorant of Torah everyone should stop working in his honour, and for someone who has learnt Torah we stop learning in order to attend his Levaya.
ודע דזה שנתבאר דלמאן דלא קרי ולא תני אין מבטלין מתלמוד תורה כשיש מתעסקים כדי צרכו – זהו רק מתלמוד תורה. אבל משארי מלכות – צריכים להתבטל ...
If the pans and surface are dry and there is no food splattering this would be permissible. This is the reason you can put different types of pots on a cold clean dry stove-pot (and if it is warm it is permitted since the heat acts as libun, see Mishna Brura 451:34).
If they are not dry and clear, one should clean/dry the surface before placing something ...
Kitzur Shulchan Aruch Yalkut Yosef 125:6:
נוהגים לדלג מעט ולהרים עקבו מן הקרקע כשאומר פסוק ''קדוש'' ופסוק ''ברוך'' ופסוק ''ימלוך'' בקדושה. וכשאומר פסוק ''קדוש'', ידלג שלש פעמים בכל פעם שאומר ''קדוש''.
The custom is to jump slightly and raise one's heels from the ground when saying the verses "kadosh", "baruch" and "yimloch" in kedushah. When one ...
The Taz in CM 262/6 asks your question. He gives two answers:
The Rambam is talking about where we know he did not despair, such as when we heard him say something to indicate he thought it was in his house. However, if we don't know if he despaired, such as finding money in the street where we assume people check for their money, then it has nothing to do ...
From time to time Rashi gets into a discussion of actual halachic practice in his commentary. A few examples:
ובתשובת רבינו גרשום מאור הגולה מצאתי כמותי גם עתה בא אלי מכתב מגרמיי״ש שבא לשם אדם גדול זקן ויושב בישיבה מן רומא ושמו רבי קלונימוס ובקי בכל התלמוד והורה כן ונחלק עליהן
And in the responsum of Rabbeinu Gershom the light of the ...
This Halachipedia article notes that there are two halacha seforim by Rashi: one ("Sefer HaPardes") was written by him and the other ("Sefer Likutei Pardes") was his halachik rulings compiled by his talmidim.
1) Sefer HaPardes
2) Sefer Likutei Pardes
Rambam, Hilchos Nezirus 8:5:
נזיר ממורט אינו צריך להעביר תער ואע"פ שאין לו שער או שאין לו כפים הרי זה מקריב קרבנותיו וישתה ויטמא ואם הביא קרבנותיו ולא גלח ראשו אין התגלחת מעכבת
A bald nazirite does not have to pass a razor over his head. Even though [a nazirite] does not have hair or does not have a palm, he may still bring his sacrifices. He [may] ...
The Kaf HaChaim writes here that you fulfilled your obligation if you accidentally says it as a stand-alone Beracha before Re'eh. Therefore:
1 - You do not say it again in Shema Koleinu.
2 - It was not a Beracha in vain.
Any item which upon acquiring would typically warrant the berachah, then even if the item was previously used/owned by another party (think: house) the Shulchan Aruch rules (OC §233:3) that the berachah is recited.
Tzomet is an Israeli institute for Science and Halacha (Jewish law). They research modern devices and see how they can be used/tuned to be used with observant Jews. They have some relevant thoughts on hearing aids (here)
In summary, the main halachic requirements for using a hearing aid are
to have appropriate long-lasting batteries and to turn it on ...
Welcome to Mi Yodeya.
As my son wears cochlear implants, I have been reading quite a bit on the usage of hearing aids and implants on Shabbat. There is quite a diversity of opinions in this area. However, Rabbi Elisha Sandler's article is about the most comprehensive that I can find on the web. I know Rabbi Sandler, so if you have any specifics that you ...
It appears indeed one should keep his promises in the context of a small gift. The Rambam writes (MT Mechira 7:9) (based on the gemara in Baba Metzia 49a)
Similarly, if a person promised to give a colleague a gift and failed to do so, he is considered to be faithless. When does the above
apply? With regard to a small gift, because the recipient will ...
The concept of noncombatants being spared is extremely new. With the exception of virgin women being captured and not killed (commentaries say this means girls under the age of 3) in the war with the midianites, and giving a city the option of laying down their arms and being subjugated (commentators differ as to what this means), there aren't Torah level ...
Disclaimer: This is not a full, comprehensive answer
The moral of the Jewish army is a big Sugia, discussed by important Talmidey Chahamim, and it cannot be cramped into single MY answer.
However, I'll put here some of our sages teachings, for the benefits of the students.
Sofrim p15 10
תני ר"ש בן יוחי הכשר שבעובדי כוכבים (נ"א שבגוים) בשעת מלחמה הרוג
I saw in this week's Parsha Sheet (Shabbos 9 Av 5779) that Rav Moshe Sternbuch's Talmidim print, that he paskens that one may not extends Shabbos for more than a few minutes after one's customary "Shabbos-ending time" - and at the very latest one has to end Shabbos 3 - 4 minutes after the Rabbeinu Tam time.
He did not quote any sources.
I found a new and unusual source. R Ephraim Oshry was the Rav of the Kovno ghetto during the second world war and one of the few European rabbis to survive the Shoah. He published a set of responsa written during the war, in terribly difficult circumstances (published in English as Responsa from the Holocaust but long out of print, for some reason the French ...
Yes it does. I have also asked this question over the years, presumably in similar circumstances. Someone goes in vacation, buys pots and pans for the duration of the vacation then wants to leave them behind. Here are the answers I received from two rabbanim.
If you are buying regular pots and pans, manufactured by non-Jews, they need tevila. If regular ...
The Kovetz Halachos (Rav Shmuel Kamenetsky) pg.175:17 writes that it is permissible to purchase a sefer which is needed during the nine days. However, to just buy a sefer without a specific need is prohibited.
There's nothing stopping you from keeping Shabbos for as long as you like(*), however, you can't eat, drink or wash after sunset.
This is documented by the Remo in תקנ"ב and by the Kitzur Shulchan Aruch inסימן קכה - דיני תשעה באב שחל בשבת או באחד בשבת where he says:
וְצָרִיךְ לְהַפְסִיק מִבְּעוֹד יוֹם, כִּי בְּבֵין הַשְּׁמָשׁוֹת אָסוּר בַּאֲכִילָה ...
Extending Shabbat up to Sunday night would create a conflict between two halachot.
On one side, we need to fast on Tisha b'Av
It is a positive commandment, ordained by the Prophets, to fast on those days on which tragic events occurred to our forefathers. The
purpose of the fast is to stir our hearts to reflect on the ways of
repentance, and to serve ...
R Ari Enkin (here) writes
The blessing of mechaye hameitim is only recited if one did not even
hear from one’s friend over the course of an entire year. If the two
friends had been in some form of contact, however, only the
shehecheyanu blessing is recited – even though they had not actually
seen each other for an entire year. The difference ...
Two incidents described in the Talmud there might give us a clue:
ההוא דנחית קמיה דרבה ואמר אתה חסת על קן צפור אתה חוס ורחם עלינו אמר רבה כמה ידע האי צורבא מרבנן לרצויי למריה א"ל אביי והא משתקין אותו תנן ורבה נמי לחדודי לאביי הוא דבעי ההוא דנחית קמיה דר' חנינא אמר האל הגדול הגבור והנורא והאדיר והעזוז והיראוי החזק והאמיץ והודאי והנכבד המתין לו עד דסיים כי ...
Rav Yosef Messas in Mayim Chaim 2:340 writes that chewing gum on a fast is permissible. The basis for his answer comes from the Rama 567:3 who writes that one may chew on cinnamon sticks, and other such spices, except on Yom Kippur. He notes that the MA argues, nevertheless he writes all we have(need) is the Rama.
However, it should be noted that MB learns ...
The Maharshal siman 92 brings from the Sefer Chassidim(I could not find it ) that one should not go into a fast with meat and wine nor break their fast on meat and wine. I dont believe this is codified in the classical halachic texts.
Text of Maharshal:
This is actually addressed by the Chida in his Birkei Yosef 286:3. He brings the Bais Hillel(not to be confused with Bais Hillel from the gemara) who holds that a jail is not a dwelling of honor,so would be patur from a mezuzah. He also brings a proof from the gemara Yoma 10b which seems to imply that a jail would not require a mezuzah.
The Chida himself ...
R Gersion Appel here answers your question
A Jew who is serving a sentence does not require a mezuza on his
prison cell, as it is not deemed a respectable residence and it is
unlikely that he would consider it his permanent dwelling.
This is based on Kitzur Shulchan Aruch 11:14
A house that is not designated for permanent dwelling does not require
Leket Hakemach (YD, Mezuzah s.v. Kahal) explains Shaar Ephraim (83) that one who is in a Jewish jail [for several months] is required to affix a mezuzah. His reasoning is that Rambam (Mezuzah 6) did not enumerate a jail as one of ten things which do not require a mezuzah. Shaar Ephraim also brings proof from the Rabbi’s opinion in Yoma (10b) that even one ...
קיצור שולחן ערוך סי' כ
כשפוסע הש"ץ מתפלה שבלחש עומד במקומו כשיעור הילוך ד' אמות וחוזר למקומו ואומר בלחש ה' שפתי תפתח וגו' ומתחיל בקול ברוך אתה
Kitzur Shulchan Aruch Chapter 20
When the shaliach tzibur takes steps back after his silent prayer, he stands in his place for the time it takes to walk four cubits, returns to his place, and ...
The Gemorrah rules that Shabbos comes by itself and it not dependent on a Beis Din, contrary to Moadim which are dependent on Kiddush HaChodesh כדאיתא בב"ב קכ"א.
I understand that "Beit Din" in the Gemorrah means our acting as a result of astronomical phenomena. For example, Yom Tov can only come a certain number of days after the Beis Din has ascertained ...
R' Shlomo Aviner takes a strict approach and writes unequivocally that the answer is no (#17 from the top).
סטנדאפ בבין המצרים
ש: מותר ללכת למופע סטנדאפ?
Standup during the 3 weeks: Q: Is one allowed to go to a standup show?
ת: ודאי אסור. אסור כל השנה בגלל מושב ליצים. ע"ז יח ב. קל וחומר בין המצרים
A: Definitely forbidden. [Going ...
How do we observe time-bound mitzvot where time and seasons are different?
On Earth, The problem dates back to the 18th century, when Jews started moving north, where daytime or nighttime can last for days or weeks. The Talmud is our guide:
Rav Huna says: If a man is wandering in the desert and does not know when Shabbat is, he should count six days [...
Rabbi Moshe Feinstein speaks about this topic numerous times in Igros Moshe
(like inYore De'ah 1 siman 137, Yore De'ah 3 siman 78) and he says that even from a very young age boys and girls should study separately but if this isn't possible then can be done. However from an older age it is "Assur min hadin" according to everyone- שנת השביעי ושנת השמיני... ...
The commentaries to Shulchan Aruch Orach Hayim 167:6 discuss your question. In the words of the halachafortoday site (under July 24, 2009), one needs to swallow a bit
After a Bracha is recited it is best not to speak while chewing the
first bite, until after a bit was swallowed. There is no need for a
Kzayis to be swallowed before talking. [...]
Gemara Eiruvin 40B: Rav Yehuda would say shehecheyanu on a new gourd.
A gourd would have the brachah of borei pri ha'adamah.
Shulchan Aruch Orach Chaim 225:6 says that it should be a fruit that is new once (or twice - Rema) a year. Otherwise, the fruit's blessing is not a criteria.
In fact, the Rema there allows a shehecheyanu blessing on a new vegetable ...
Several commentators prove that it does not mean "halacha" in the regular sense of a law or a directive.
The Talmud in Berachot 31a states:
וכן לא יפטר אדם מחברו לא מתוך שיחה ולא מתוך שחוק ולא מתוך קלות ראש ולא מתוך דברים בטלים אלא מתוך דבר הלכה שכן מצינו בנביאים הראשונים שסיימו דבריהם בדברי שבח ותנחומים וכן תנא מרי בר בריה דרב הונא בריה דר' ירמיה בר אבא ...
In a response, R. Moshe Feinstein touch this in a way that explains the intention of the word halacha here:
שו"ת אגרות משה חושן משפט חלק ב סימן עז
כבר אמרתי על הלשון שהביא רש"י בפי' החומש פ' וישלח (ל"ג, ד') על קרא
דוישקהו ארשב"י הלכה היא בידוע שעשו שונא ליעקב דמה שייך זה להלכה,
דהוא כמו שהלכה לא משתנית כך שנאת עשו ליעקב לא משתנית דאף אלו שנוהגות ...
I remember hearing [I think in the name of Reb Menachem Zemba ZT"L] that הלכה in this case means, a rule without a given reason, as in הלכה למשה מסיני, not based on anything other than Hashem's will. Trying to change it won't help.
Just found it quoted in המאור שבתורה printed in 1965:
אמר הגאון הקדוש רבי מנחם זמבה זצ"ל, מהו המושג כאן "הלכה", וכי דינא
In light of Double AA's comment, if we consider a "yeshiva" as a school where young students are taught Gemara, there would come out a need for it to be separate gender from a purely academic (as opposed to social or herhorim) perspective.
There is a prohibition to teach girls Torah Shebal Peh: Mishnah sota chapter 3 Mishnah 4, brought in Shulchan Aruch ...
He stays in his Ir Miklat, in all cases even to save a life, as the Rambam explains in Hilchot Rotzeach uShmirat Nefesh 7:8
A person who was exiled to a city of refuge should never leave his
city of refuge, not even to perform a mitzvah or to deliver testimony
- neither testimony involving monetary matters, nor testimony involving a capital case. He ...
Because Judaism allowed a man to have more than one wife, until a thousand years ago, technically a married man could go find another woman without breaking halacha, and thus the strictest halachic definition of "adultery" only concerns relations between a married woman and a man who's not her husband.
Still, it should go without saying that for a married ...
Some sources to support @Mbloch's answer to understand the Sugya in full (Gemmorah Avodah Zara 36a).
In short, it is a [very severe] Rabbinical decree, since Rabbis compared all gentile women to ritually unclean (נידה) it can be [speculated] as adultery Derabanan. All other comparisons (mistress, gentile or prostitute) do not constitute adultery:
Adultery, or Arayot in Hebrew, in Jewish law is (according to yeshiva.co here)
the prohibited sexual relations a man or woman, married or not,
can't have. The list appears in Torah, Vayikra 18 and 20. All those
listed, will be punished with "Karet" and in addition, some carry the
death penalty by Beth Din as well.
The prohibition is not only on ...
R Jack Abramowitz from the OU brings sources here and here that it goes from dawn to the time three stars come out.
If an individual wants to take a fast upon himself, he must commit to do so the day before at mincha. [...] It makes no difference that
he will continue to eat and drink after this until dawn.
On a private fast, one may rinse his ...
While not explicitly addressing your scenario, the Rambam Hilchos Melachim 2:6 writes about how a king should behave and generally conduct himself:
כְּדֶרֶךְ שֶׁחָלַק לוֹ הַכָּתוּב הַכָּבוֹד הַגָּדוֹל. וְחִיֵּב הַכּל בִּכְבוֹדוֹ. כָּךְ צִוָּהוּ לִהְיוֹת לִבּוֹ בְּקִרְבּוֹ שָׁפָל וְחָלָל שֶׁנֶּאֱמַר (תהילים קט כב) "וְלִבִּי חָלַל בְּקִרְבִּי". וְלֹא ...
In the literal sense of the word, a guy hugging or kissing a guy is technically "homosexual" behavior, since it involves two people of the same sex.
However we need to look at the intent of the hugging or kissing. According to Torah Law, male-male contact is only permitted if it doesn't have any sexual undertones. If it was for lustful pleasurable reasons, ...