15

It is a Mitzva to desecrate Shabbat to save lives (OC 328:2), even if it is only doubtful if a life is in danger (329:3), and one should even do this Mitzva with alacrity (329:1). The Shulchan Arukh writes (328:15): אמדוהו (פירוש התבוננו במחלתו ושיערו) הרופאים שצריך גרוגרת אחת ורצו עשרה והביאו לו כל אחד גרוגרת כולם פטורים ויש להם שכר טוב מאת ה' אפילו ...


7

The Mishna Berura discusses this in OC 60:7. His conclusion is that the Kavanah required for "Mitzvos Tzerichos Kavanah" is to have in mind that you are fulfilling the Mitzvah as God commanded, as I bolded below. יש אומרים - דע דלפי המתבאר מן הפוסקים שני כונות יש למצוה א' כונת הלב למצוה עצמה וב' כונה לצאת בה דהיינו שיכוין לקיים בזה כאשר צוה ד' כמו שכתב ...


6

Madanei Asher page 168 discusses this question and answers as follows. Shaalos U'Tshuvis Radbaz - Volume 2 #772 says that a Jewish king is not judged and therefore would not go to exile. Regarding prior to the time of Yanai Hamelech when Jewish kings were judged he says even there a Jewish king would not be exiled based on the Gemara - Makos 10a that a ...


6

This is a machloket in Chulin 31a. נדה שנאנסה וטבלה אמר רב יהודה אמר רב טהורה לביתה ואסורה לאכול בתרומה ור' יוחנן אמר אף לביתה לא טהרה A nidah who did not intend to tovel (will be explained later): Rav Yehudah said in the name of Rav that she is pure for "her house" (i.e. to be with her husband), but still isn't able to eat trumah. Rabi Yochanan ...


6

I have been corrected on several occasions, so I can describe what worked better or worse for me. I've tried to apply this when I'm doing the correcting (doesn't happen often), and so far it has seemed to work, i.e. not caused upset. First, the more private, the better. Sure you're at a kiddush, but there's a difference between walking up to the person in ...


5

O.C 568:1 נדר להתענות יום זה ושכח ואכל משלים תעניתו והוא הדין אם היה תענית חלום או שהיה תענית צבור או שהיה יום ידוע לו להתענות כיום שמת בו אביו או רבו One who vowed to fast for a day, but forgot and ate, he nevertheless continues fasting. Same applies to fasting for a bad dream or on a public fast day, or it's a day he always fasts, like the day one of his ...


5

The Shulchan Arukh in the laws of Nedarim (YD 210:1) rules that if one intended to prohibit wheat bread to himself as a Neder but only said "bread" unmodified, only wheat bread is prohibited to him. (The Shakh there rules this is only so if the omission of the type of bread was an accident, and one cannot rely on this rule Lechatchila.) Your case ("i will ...


5

The Gemara Eiruvin 65a says that אמר רב ששת משום רבי אלעזר בן עזריה יכול יכול אני לפטור את כל העולם כולו מן הדין מיום שחרב בית המקדש ועד עכשיו שנאמר לכן שמעי נא זאת ענייה ושכורת ולא מיין מיתיבי שיכור מקחו מקח וממכרו ממכר עבר עבירה שיש בה מיתה ממיתין אותו מלקות מלקין אותו כללו של דבר הרי הוא כפיקח לכל דבריו אלא שפטור מן התפלה מאי יכולני לפטור דקאמר נמי מדין ...


5

The simplest explanation for this concept is "Like a blind man (finding) in a trap door (in an attic)" To expand on that: much like a blind man cannot find his way out of a room without help*, and if he did it by himself it was just pure luck, so too are these שחיטות that came out good -- you can't use these to prove that someone who doesn't know הלכות ...


5

The Mishna in Pesachim (6:6) discusses slaughtering a Korban Pesach on Shabbat and finding it to be a Tereifa. In the Rambam's ruling (Shegagot 2:10 (English)): וכן השוחט את הפסח ביום ארבעה עשר שחל להיות בשבת, ונודע לו אחר כן שמשכו הבעלים את ידיהם או מתו או נטמאו קודם שחיטה, או שנמצא טריפה בסתר, כגון ניקוב מעיים או ריאה--הרי זה פטור, מפני ששחט ברשות; אבל אם ...


4

The Ramban (Numbers 6:14) writes that the Nazir is sinning by leaving his elevated state, i.e. the sacrifice is for ending the state of being a Nazir. על דרך הפשט, כי האיש הזה חוטא נפשו במלאת הנזירות, כי הוא עתה נזור מקדושתו ועבודת השם, וראוי היה לו שיזיר לעולם ויעמוד כל ימיו נזיר וקדוש לאלקיו The Rambam sees in the Nazir support for his approach that a ...


4

TLDR: No. Rambam, Hil. Retzichah 1:2-3 writes: מִצְוָה בְּיַד גּוֹאֵל הַדָּם [לַהֲרֹג אֶת הָרוֹצֵחַ] שֶׁנֶּאֱמַר (במדבר לה יט) "גֹּאֵל הַדָּם הוּא יָמִית אֶת הָרֹצֵחַ". וְכָל הָרָאוּי לִירֻשָּׁה הוּא גּוֹאֵל הַדָּם. לֹא רָצָה גּוֹאֵל הַדָּם אוֹ שֶׁלֹּא הָיָה יָכוֹל לַהֲמִיתוֹ אוֹ שֶׁאֵין לוֹ גּוֹאֵל דָּם בֵּית דִּין מְמִיתִין אֶת הָרוֹצֵחַ בְּסַיִף: ...


3

this was posed to Rabbi Zev Leff, a well known halachic authority in Israel: The suicide bombing Moslems, who do their dastardly deed "in the name of G-d", truly believe that what they are doing is right. They feel like they are being mekadesh shem shamayim (Sanctifying G-d's name) by murdering as many Jews as they can while making the ultimate self ...


3

This is documented in the Rambam - Hilchot Teshuva, 1st chapter. In summary: The שעיר המשתלח - goat that was sent to Azazel atones on all sins if Teshuva was done. Else it only atones on "light" sins. "Serious sins" being defined as those for which one could get killed by Bet Din, or one deserves Karet, as well as false or unnecessary oaths. Everything ...


3

As far as I know, the process is exactly the same as when you first put it up and should be done promptly. The only discussion surrounds whether a new blessing is recited. Pitchei Teshuva (YD 289:1) compares the case to one whose Tallit fell off unexpectedly who needs to recite a new blessing upon redonning it (Shulchan Aruch OC 8:14). The Aruch HaShulchan (...


3

I subsequently discovered that the answer to my question is basically addressed in the Gemarra in Sotah 26a (and 32b, see below): במתנוונה דרך אברים מהו דתימא הא זנויי זנאי והא דלא בדקוה מיא כי אורחיה משום דבאונס זנאי ולגבי כהן אסירא קא משמע לן The Gemarra says that the Mishnah (on 24a) is discussing the case where a woman, after drinking the sotah ...


2

The strings for Tzitzit (whether they will be white or blue) need to be spun for the express purpose of use in Tzitzit. Some say the material needs to be carded for the express purpose of Tzitzit as well, but most are lenient about this. (Shulchan Aruch OC 11:1)


2

There are other distinctions, but the biggest one is that a Torah must be written "lishmah" -- with intent. Matza actually doesn't have to be "made" lishma, but must be "guarded" lishmah. If I stand watch over the machine, it may not be my action, but I'm still guarding it. There are other distinctions, for instance the additional level of intent required ...


2

I heard this from Rabbi Eli Mansour: Pnina was a tzadeket a wife of a tzadik! she was doing this so Hanah would pray with more kavanah and tears, which two conditions known to be accepted by hashem in a prayer faster. That being said, she was punished anyway because out of her good intentions, she secretly came to enjoy it, hence she lost all her children. ...


2

Zadon Shabbos, knowing that it's Shabbos, does not mean that he knows every aspect of Shabbos. It means he knows that it's Shabbos. As Rashi heichi mashkachas lah says, that he knows it's Shabbos. The only thing is that too know it's Shabbos, you need to know at least one biblical law, or else in what way do you know it's Shabbos? We see later in the gemara, ...


2

Shulkhan Arukh 329:3 says that for a safek pikuach nefesh we violate Shabbat even in a situation where there are many safekot combined. In fact, if this were not the case, the doctor wouldn't be able to carry his phone on Shabbos at all! Presumably the reason the doctor is carrying his phone is because there is a significant chance that he could be ...


2

Try Fugue? Fugue: a state or period of loss of awareness of one's identity, often coupled with flight from one's usual environment, associated with certain forms of hysteria and epilepsy. Wikipedia Article


2

In light of my lack of knowledge on this subject i have tried my best to provide a source for the Maharal and Pnei Yehoshua's opinion: Kesubos 51b: אמר רב יהודה הני נשי דגנבו גנבי שריין לגוברייהו אמרי ליה רבנן לרב יהודה והא קא ממטיאן להו נהמא מחמת יראה והא קא משלחן להו גירי מחמת יראה ודאי שבקינהו ואזלן מנפשייהו אסירן Rav Yehuda said "Woman which are ...


2

Regarding whether one can perform mitzvos without believing in the Metzaveh, a number of acharonim have argued that one cannot, due to a lack of kavanah. Their argument is that even according to the opinion which maintains mitzvos do not need kavanah, mis'asek or one who lacks all kavanah is not yotzei. See R. Hutner's Pachad Yitzchak on Pesach, pp. 53-54, ...


2

I think that the rule you assumed is written in Mishna 1.1. זה הכלל: התולה בעצמו, חייב. והתולה בבית דין, פטור. ‏ This is the rule, one who follows his own opinion needs to bring a personal Chatat, one who follows the Bet Din needs not bring a personal Chatat. The mishna 2 treat cases in which he doesn't know that Chachamim changed the Psak. And gives an ...


2

Nesivos Hamishpat (Choshen Mishpat) 260,6 11 (as the questioner correctly assumed) based on the Shulchan Aruch says that a minor can never give up hope and if it is known that a lost even without a siman (sign) belonged to a minor, one must return the item. ואם היו של יתומים שאינם בני מחילה אסורים - לפ"ז ה"ה באבידה בדבר שאין בו סי' כשנתוודע לו ...


1

I suggest oblivion. Wiktionary's first definition is: The state of forgetfulness or distraction; fig. confused It seems to me that the distracted kind of forgetfulness is the phenomenon discussed in the laws of Sabbath. Wiktionary notes: (usually uncountable, plural oblivions) Although this word is usually not treated as discrete instance, it is ...


1

The Hebrew word itself only means "disappearance" (as in, from his conscious mind/memory) which means it needs to be interpreted contextually even in the original. If you are looking for a translation that incorporates the contextual explanation, perhaps try: "dismissal from mind" or "act of forgetting/disremembering" (or "disrememberance" if you're not ...


1

Just by way of background: Kol Isha, or literally the voice of a woman, is a law that falls under the category of Sneas, or modesty. It was designed by the Rabbis to keep men from lusting after women due to man's nature to lust. It is a serious issue for observant men, which is probably why they reacted. It can be very difficult to avoid looking/listening....


1

I heard from Rav Gershon Meltzer a posek in yeshivas Mir that if you had intention to put it back on its not called a hefsek. Same issue with repeating birchas hatorah since you intend to wake soon after. He waif at most its a safek and safek brachos lekula. He suggested to sleep in them none theless in order to accommodate all opinions Note this site is ...


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