8

First, the concept of killing a non-guilty party in self defense is learned from the Gemara in Sanhedrin 82a. (See also the commentary of the Rosh to this Gemara; 9:4) When Pinchas was (doing the right thing; hence not guilty; see Numbers ch. 24) chasing after Zimri, to kill him with a spear, the Gemara explains that Zimri was allowed to kill Pinchas in self ...


5

I heard in a shiur that wearing Tzitzit helps reduce toothaches and teeth pains This is brought in a Hirhurim blogpost on Tzitzit: It is said that being careful in the observance of the mitzva of Tzitzit is a segula for preventing tooth aches. [Kaf Hachaim 11:17]. The Kaf Hachaim (Sofer), brings it here. He, in turn, is quoting the Kaf Hachaim (Palaggi) ...


5

Probably this, from Magen Avraham 11:18: כ' בשל"ה ומט"מ שאל יחתוך בסכין אלא ינשכם בשיניו ע"ש: Shaloh and Mateh Moshe say that you shouldn't cut [the tzitzis strings] with a knife, but bite them with your teeth; see there.


4

Halakha does not distinguish between "medicine" and "supplements" with respect to the laws of kashrus. There is a prohibition on eating non-kosher food, but certain considerations cause that prohibition to be overridden. It seems to me that kosher options are always preferable to non-kosher options when all else is equal. However, there are three ...


3

The Kitzur Shulchan Aruch in 169:1 - סימן קסט - אסור כתבת קעקע says: וּמִכָּל מָקוֹם מֻתָּר לִתֵּן אֵפֶר וּשְׁאָר דְּבָרִים עַל הַמָּכָּה לִרְפוּאָה, אַף עַל פִּי שֶׁיִֹשָּׁאֵר הָרשֶׁם, כִּי גַם מִמַּכָּתוֹ יִשָּׁאֵר רשֶׁם הַמּוֹכִיחַ עָלָיו, שֶׁלֹּא עָשָׂה מִשּׁוּם כְּתֹבֶת קַעְקַע. ‏ Nevertheless, it is permitted to put ashes and other things ...


2

The Tiferes Yisrael (Middos, Chap. 3, Yachin, 8) posits that there was a quasi-מעקה on the top of the Altar. דחוזרין ומניחין מקרנות ולפנים, אמה א' סביב בגג המזבח לצורך הילוך רגלי הכהנים, והיו ב' אמות אלו שבין הקרנות ושל הילוך הכהנים משוקעים קצת שלא יחליקו הכהנים ויפלו מהשפה, [ונראה לי דגם בסובב הי' מה"ט שפתו גבוה קצת סביב] ועל ידי זה היה שפה גבוה ...


2

Rav Chaim Kanievsky(Doleh Umaskeh pg.258) was asked if one ate dairy during 6 hours of meat consumption should they throw it up . He answered that one does not have to throw up. Footnote 18 mentions that even if a person ate issur mamash like it says in Shailos Rav pg.25 that even if one ate a sheretz still they do not have to throw up. Rav Chaim (Derech ...


2

R. Feinstein briefly discussed showering during the Nine Days in a responsum: Igrot Moshe E.H. 4:84:4 ולגבי שאלת בני הישיבה אם ביום חום מותר לרחוץ אחר ר"ח אב עד עת"ב מאחר שמכונים להסיר הזיעה ולא מחמת תענוג באמת יש להקל And regarding the question of the members of the yeshivah if it is permissible to bathe on a hot day between Rosh Chodesh Av and ...


1

There could be another explanation. Rambam in Hilchos Beis Habdhira says that the Altar was not a building, but one of the tools, used in the Temple (just like the Menorah or the table). As such it is exempt from the railings because it is not a building to start with, like building a giant chair.


1

Based on the simple read of the mishnaic codification of the law (Terumoth 8:4) it would seem that the drink would only have to be unobserved for a moment (or perhaps not at all) to become forbidden according to the decree: כַּמָּה יִשְׁהוּ וְיִהְיוּ אֲסוּרִין, כְּדֵי שֶׁיֵּצֵא הָרַחַשׁ מִמָּקוֹם קָרוֹב וְיִשְׁתֶּה: How long must they be left [...


1

There don't seem to be any classical Jewish texts that discuss a comparable scenario until the Rabbi Avraham Y. Karlitz (Chazon-Ish Yoreh De’ah, Hilchot Avodat Kochavim 69; Sanhedrin, Sec. 25) in the 20th century - who deliberates a case of “diverting the arrow” and even he was inconclusive. However, the Rabbi Eliezer Waldenberg (Tzitz Eliezer Responsa, Vol ...


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