14

Yevamos 39b: אבא שאול אומר הכונס את יבמתו לשם נוי ולשום אישות ולשום דבר אחר כאילו פוגע בערוה וקרוב אני בעיני להיות הולד ממזר Not l'shem mitzvah means doing Yibbum for the beauty of the woman, for marriage, or for "something else" (which could either literally mean any other reason, or could be a euphemism for intimate relations). This is presumably a ...


11

Psik Reishei refers to an inevitable consequence of an action. Literally "cutting off its head", the original example (see Rambam Shabbos 1:6) is someone who wants to give his child a chicken head to play with on Shabbos (don't ask, I guess they did those things back then). The problem is killing a chicken on Shabbos is forbidden. Now, on Shabbos it is ...


8

Disclaimer: It is likely that there exist contrary opinions that I've neglected to include. CYLOR as usual. Blessings on beverages exempting foods Be'er Moshe (Vol. 1, § 11) states that, although foods and beverages are two distinct types (זה אוכל וזה משקה שני מינים מחולקים לגמרי), if someone intends from the start to consume both a food and a beverage, a ...


5

The Rambam's language strongly implies that the answer to your question is no. He writes that the reason why we say that it is merely the case that "his inclination is forcing him" to do evil is because he wants to remain Jewish and his general overarching will is to do the right thing: מֵאַחַר שֶׁהוּא רוֹצֶה לִהְיוֹת מִיִּשְׂרָאֵל וְרוֹצֶה הוּא ...


5

In response to the third question: Per Yabia Omer 6, Even Hoezer 14 Rabbi Ovadia Yosef Zatzal says that Sefardim, Edus Hamizrach, and Yemenites that follow the Rambam and Beis Yosef who hold like the Chachomim that the Mitzva of Yibum takes priority over Chalitza even in today's generation, and even when it is not L'shaim Mitzva. Therefore he concludes that ...


5

There is an argument in the Talmud as to whether an action that causes an unintended violation of the Shabbat is permissible to perform. (SOURCE TBA) Rabbi Yehuda claims that violations of Shabbat performed without direct intent are still forbidden (even Biblically, according to most Rishonim). For example if someone drags a bench across a field, thereby ...


5

The Maharsha (Bava Basra 119a) discusses the case of the m'kosheish eitzim (the man who gathered wood on the Sabbath, see B'midbar 15:32-36). The Maharsha mentions that, according to Targum Yonasan (B'midbar 15:32), the man was not gathering wood for actual use. Instead, he was gathering wood in order to precipitate a divine revelation of the appropriate ...


5

To make a circuit it must be a complete circuit, i.e. a full unbroken circle. If there is no bulb then you did not make a complete circuit, since the bulb is part of that circle. This seems to be a science question, not a halachik one. Personally I tape down the switch because modern fridges do other functions besides turn on a light. Fancier fridges will ...


4

He does. His comments to Tikkunei Zohar (Vilna printing, pg 4): דעסקין באורייתא לשמה - ר"ל בשביל השכינה לייחד אותה עם התורה והענין של לשמה שלומד ע"מ לקיים מצוותיה של תורה והמצוות הן בשכינה א"כ הוא לשמה "Who study Torah lishmah" means for the shekhinah, to unify It with the Torah. And the idea of lishmah is that he learns in order to fulfill the ...


4

A photograph can be considered an idol if there's someone who's worshipped it as one, same as most anything else. If it was made by a (halachically non-Jewish) religionist as an idol of his religion's, it's considered such even before it's worshipped (Shulchan Aruch, YD 139:1). Therefore, certain pictures should be assumed to be idols absent knowledge to the ...


4

http://dinonline.org/2016/05/16/bathroom-hygiene-on-shabbos/ He may wipe himself. He should do so lightly [gently?] in a way that it will not definitely cause hair removal. Even if this is inadvertently caused [even definitely] this would be permissible, and should also be done in an unusual way [in this instance when it is definite].


4

I think this answers it: (assuming it is psik reisha d’lo nicha lei and kavod habrios and issur d'rabanan) (someone please correct me if this is not an issur d'rabanan) Rabbi Josh Flug (Sukkot To Go 5770, p. 27) writes that it is certainly permissible to use a toilet with an automatic flusher if no other restroom is available because most assume that using ...


4

Rav Menashe Klein brings different opinions here (in קונטרסים גיטין on סימן קכ"א). He quotes the Shut Maharik 63:3 who says that this reason of the Rambam does not apply to someone who converted away from Judaism, however here he says the Rambam agrees that the Rabbis simply invalidated the Kiddushin because of how much they wanted to avoid an Aguna - so in ...


4

The whole point of nullifying chamets is to renounce ownership of chamets that you didn't find while you were checking for it (see Pesachim 6b), so it would have to work on unknown chamets. The case of "chometz found on Yom Tov which a person had not been mevatel" is if you didn't nullify it with כל חמירא or otherwise.


3

An excerpt from the source you linked: Dvar sheina mitchaven: Doing a permitted action in a way in which one doesn’t intend for a melacha to occur as a byproduct of one’s intended action is considered a dvar sheina mitchaven. Nonetheless, when it is inevitable that amelacha will take place as a result of one’s ...


3

The whole point is that we are not thanking Hashem for not keeping his promise and making us a great nation but that we are thanking him for not making us members of the other nations. We are not thanking Hashem for not making us an eved Hashem (something we all strive to be), but for not making us a slave of human beings (eved cna'ani) who is not completely ...


3

The Mishna in Shavuos 35a is the source for the Prohibition of cursing a friend. The example of cursing is using the very words of the Tochacha so of course a Baal Kore reading as a curse for the intended is considerred cursing according to the Torah and forbidden: המקלל לעצמו וחבירו בכולן עובר בלא תעשה (דברים כח, כב) יככה ה' אלהים וכן יככה אלהים זו היא ...


3

As mentioned in the comments פסיק רישא דלא ניחא ליה is probably equivalent to פסיק רישא דלא איכפת ליה. The Big Question is regular פסיק רישא vs. מלאכה שאינה צריכה לגופה Background There is double machlokes that comes up between R.Shimon and R. Yehuda. R.Shimon holds "דבר שאינו מתכוון is muttar (Beitza 2:10), while R.Yehuda holds its assur. R. Shimon holds ...


3

I could not find anyone addressing this. I guess the issues are obvious? I am not satisfied with my understanding of the sugya, but here is what I understand: The basic example of bishul for the mishkan is boiling the dyes, so the basic definition of cooking would include cooking something in order to extract its properties. Shabbos 106a: "All destructive ...


3

Sanhedrin 40b: תנו רבנן מכירים אתם אותו נכרי הרג ישראל הרג התריתם בו קיבל עליו התראה התיר עצמו למיתה המית בתוך כדי דיבור (paraphrased) They ask the witnesses, "did he accept the warning and accept that he would be killed?" Rashi on התיר עצמו למיתה: התיר עצמו למיתה - שכשהתריתם בו אל תעבור שאתה מתחייב מיתה פלונית הוא אומר על מנת כן אני עושה דאם לא ...


2

The Gemara in Chulin 91b: ואין מה"ש אומרים שירה למעלה עד שיאמרו ישראל למטה Meaning: The ministering angels do not sing to Hashem above until Israel does so below. The Avudarham in his commentary to Kedusha and the Nefesh HaChaim in Sha'ar Aleph Ch. 6 in a gloss both understand this to be referring to our saying Kedusha. The Avudarham says that we say ...


2

There is a Machlokes Between the Aruch (Rav Nosson MiRoma 11th century among other rishonim) and Ri (Rabbeinu Yitzchak MiDanpierre 12th century among other Rishonim) in Tosfos throughout Shas whether פסיק רישא דלא ניחא is permitted on Shabbos or not, see Tosfos Shabbos 103a "Lo tzricha". Loosely translated as "one who causes a Melacha to be transgressed ...


2

This is a case of היזק שאינו ניכר unnoticeable damages. According to Torah law one is exempt from payment in such cases, but the Sages instituted that one who damages someone else's property in this way on purpose must pay. If it was an accident though then the damager remains exempt from payment. (Gittin 5:4, Rambam Mazik 7:1-4, Shulchan Arukh CM 385:1)


2

R. Yosef Teumim in Peri Megadim Mishbetzot Zahav O.C. 27:6 writes as follows: דכשאין של יד במקום הראוי הוה כמונח בכיס For when the shel yad is not in the proper place it is if it is lying in the pouch. According to this, you simply did not fulfill the mitzvah, just like you would have not fulfilled the mitzvah if you had never taken it out of the ...


2

The law (as codified in Shulchan Aruch 25:5, in my own, loose translation) prescribes: He shall think, when donning them, that God commanded us to place these four paragraphs (which mention His oneness and the exodus from Egypt) on the arm near the heart and on the head near the brain in order that, 1, one recalls the miracles He did for us (which attest ...


2

Actually The Rambam explains here that the intention that one must have is to purify for a specific level of sanctity i.e. for Maaser Sheini (second tithe of produce eaten in Jerusalem), teruma (Cohens portion of produce), for Kodshim (offerings in the Beth Hamikdash) or for sprinkling the Mei Chatas (solution of red cow ashes). But for the Immersion of a ...


1

from chovos halevavos shaar bitachon ch.4 If the one who trusts in G-d has a wife, relatives, friends, enemies, let him trust in G-d to be saved from them. He should strive to fulfill his duties to them, to do their wishes, to be wholehearted with them. He should refrain from causing any harm to them, try to promote what is good for them. He ...


1

Assuming the pie is actually edible and tasty (as opposed to shaving cream), if he is licking it and swallowing it, that is what the halachik definition of eating is. That his intent is otherwise should be irrelevant, as we find that even misasek (unintended action) by chalavim (forbidden fats) and arayot (forbidden sexual unions) is chayyiv (obligated) a ...


1

From here. This is a partial answer. Within one’s house, we have an assumption that when he makes a bracha he subconsciously intends to exempt any other food of that same beracha. Therefore, if one makes a shehakol on orange juice, he can also eat other shehakol foods without making a new bracha. Additionally, when one makes hamotzei in his house, ...


1

I based this off one of the Aharonim I just don't remember right now which Aharon (I think it was the Rashash Ketuvot 6a). By Melacha Sheen Sarich Legufa: the actual action is a Melacha even if you don't want to do the Melacha it is inevidble because the action itself is a Melacha. By Pesik Reshe Delo Niha Le: The action itself isnt a Melacha but there is ...


Only top voted, non community-wiki answers of a minimum length are eligible