16

Masturbation per se does not change one's halachik status at all, although it does generate an obligation to repent. Ezra originally established that a man who is impure from any seminal emmision (not just masturbatory) cannot say shema, pray or say other blessings until he has gone to the mikva. However this decree was later rescinded, and the law and the ...


12

In general, one's status does not change, and one should not feel that one is prohibited from learning or davening. That said, it is important to take steps to rectify this very serious sin. Aside from the necessary steps for teshuva regardless of the sin, one should go to the mikvah as soon as possible - if one is not available, a shower will do - and ...


12

R. Moshe Feinstein has a responsum about writing ב"ה in a letter. While he notes that it could potentially lead to issues because the ה is a letter of God's name and it is also meant to refer to God, he says that it is not a problem to write it in a letter because we don't have to be concerned with the far-off possibility that the letter will be desecrated. ...


11

The Mishnah Berurah (231, S"K 5) writes: וראיתי לאנשי מעשה שקודם אכילה היו אומרים הנני רוצה לאכול ולשתות כדי שאהיה בריא וחזק לעבודת הש"י.‏ And I have seen accomplished men who, prior to eating, would say, "I hereby desire to eat and to drink so that I will be healthy and strong for the service of HaShem, Blessed Be He."


10

Menachot 99a derives this principle from two biblical sources. We don’t descend in holiness: This is learned from the fact that after Moshe began to erect the Mishkan, no one else (of lesser holiness) was allowed to help him complete it (Shemot 40:18). [This is following one explanation of Rashi there; Rashi himself gives two other explanations.] We ascend ...


8

Some practices I have adopted that have worked well for me include Taanis HaRaavad (towards the bottom) - basically you try to leave over a portion of food at the end of your meal. If you're eating a slice of pizza forgo that last bite. It is harder than it sounds but it trains you to control your ta'avah Eating in a way that symbolically corresponds to ...


8

There are a number of kabbalistic writings that help prepare someone for marital relations, all presupposing and evoking the holiness of the act. The source closest to a kind of pre-relation blessing that I'm aware of, as well as the most exhaustive, is from the work of the Ben Ish Hai (R. Yosef Haim, Iraqi Hakham, 1832-1909). There are various prayers of ...


8

In a letter to the Tog–Morgn Zhurnal, February 24, 1961 (also printed in דרשות און כּתובֿים), Rav Yosef Dov Halevi Soloveitchik wrote that Yiddish can be considered as a tashmish kedusha. He says that he doesn't believe that the language has inherent worth, but since it has been used over many years (and is still used) to learn Torah, and since "it was with ...


8

The same text appears in Chagigah 18a. Rashi there commments: ששת ימי בראשית - ימי כל שבוע ושבוע בין שתי שבתות הן יושבין הרי קדושה לפניהן ולאחריהן:‏ The six days of creation - Every set of weekdays are between two shabbatot, thus they have holiness before and after them. So, according to Rashi it's simply a reference to the six weekdays in ...


7

This article quotes Rav Yitzchak Herzog (Heichal Yitzchak OC 18). I do not have access to this source to confirm the accuracy of the following discussion, so take this with a grain of salt until it can be confirmed. The Meiri (Kiryas Sefer, Hil. Beis HaBechirah, ch. 5) writes that the entire Har HaBayis has Kedushah. Since the Rambam (Hil. Karban Pesach 9:...


6

The English translation I've seen most for Ruach HaKodesh is "Divine inspiration." This translation is consistent with its usage in Jewish texts, as described concisely in this Everything2 entry, to refer to a kind of sub-prophecy or Divinely-provided intuitive sense. This sense is consistent with the various uses of this concept in the Talmud, cataloged in ...


6

There are 3 mistakes that form this question. The first is a misunderstanding of the intent of R' Dessler that I quoted in the cited answer. The point of his idea is exactly that - knowledge alone does not lead directly to piety, and no matter how much one knows, we don't relate to that knowledge the same way. As you quoted from my answer there, despite ...


6

The statement you are looking for is in his Derashos I p. 164 column 2 s.v. אמר חז׳ל פ׳ק כיון דקבלת תורה בימי מרע׳ה היה באונס והדר קבלוהו בימי אחשורש, על כן אור קדוש הכלול במגילה הוא ממש יותר גדול נכבד מתורתינו הקדושה בעצמה.‏


5

A related question asks what to do with a sefer torah written by a heretic. An answer there quotes the Rambam (Laws of Tefilin, Mezuzah, and Sefer Torah 1:13) thus: יג ספר תורה תפילין ומזוזות שכתבן מין, יישרפו. כתבן גוי, או ישראל משומד, או מוסר, או עבד, או אישה, או קטן--הרי אלו פסולין וייגנזו: שנאמר "וקשרתם . . . וכתבתם" (דברים ו,ח-ט; דברים יא,יח-כ)--...


5

A very 'down to earth' apporach can be found in רבינו יונה מאימתי פרק ראשון ברכות (ג.-ו.) ג by the piece that is titled "כל הנותן מטתו בין צפון לדרום הויין לו בנים זכרים" Its a very accessible mareh makom (source) so I won't quote the whole piece but the main point I want to bring down is where he says "ויקדש עצמו בשעה תשמיש ויחשוב באשתו כדי שיהיו בניו ...


4

Let me add a couple things, based on English-language responsa on the Institute for Dayanim website. "Cleaning off Zera" says the principal halacha is that you can pray even with semen on your clothing. It adds that if you masturbated, it's "proper" to wash your bedsheets to remove semen. The responsum uses the term "proper", not the term "obligatory". ...


4

In Rabbi Aryeh Kaplan's Handbook of Jewish thought part one, he explains this kedusha as meaning completely different and separate than any part of creation. This includes his not being corporeal and not existing within the constraints of time and space. EDIT: Here's the exact quote with his sources from chapter two, titled 'God'. Notice the ideas ...


4

Earlier on the label it mentions Jesus being a student of Hillel. That makes this label a work of a min. Even torah scrolls written by minim lack holiness and dont go into shemos. Source later.


4

The Amidah is divided up into 3 main sections. The first section, consisting of the first three berachot is called shevach (praise). The middle 13 berachot are called bakasha (request). The final 3 berachot are called hoda'ah (thanks). The beracha of ata kadosh is part of the shevach section (not the bakasha section), so if your definition of the word "...


4

The author is probably referring to certain areas adjacent to Eretz Yisrael, and possibly to Suria (some part of modern day Syria) that share some of the "laws of the land", however they have a lesser level of kedushah and not all stringencies were applied to them. These are mentioned throughout the Mishna in Seder Zeraim. Within Eretz Yisrael proper, there ...


4

Yehuda Shirpin points out multiple sources where angels did indeed make a mistake - Chagigah 15a where Metatron was whipped Rashi (Bereishis 19:22) where the Angels destroying Sedom are handicapped by saying "we" will destroy the city, and continues: An angel is not merely a robot; it is something like a robot with its own intelligence. Perhaps the ...


4

See mefarshim, e.g. Yachin: הן השופטים שאחר יהושע:‏ The elders: The judges after Yehoshua. שעלי השופט האחרון מסר לשמואל ראש הנביאים.‏ Eli (Hakohen), the last judge, transmitted to Shmuel, the first prophet. What was their greatness? They were the leaders of the Israeli Nation.


3

The Malbim explains that Kadosh means separate and above any aspect of materialism or the lowliness of physicality. Accordingly, Hashem being Kadosh would mean that he is completely separate from physicality.


3

Berachos 43b: איזהו דבר שהנשמה נהנית ממנו ואין הגוף נהנה ממנו, הוי אומר זה הריח What is a thing that the soul benefits from and the body does not? That is the sense of smell


3

I would agree in principle with Double AA in that "they all have the same kedusha", but would add a practical component. In stacking the books in a specific order based purely on content, you could end up with larger books stacked on smaller books, thus increasing the probability that the whole stack will fall over on to the floor, which I would think is a ...


3

There are the admonitions for eating that Rav Yedida Raphael Abulafia wrote in the second edition of his siddur(this is them copied over in the siddur Rechovot HaNahar by Rav Benayahu Shmueli). They were brought down from numerous sources in the Rishonim and Acharonim which he was kind enough to source. They are(in part) translated into English here. Then ...


3

See Gemara Gittin 45b: R`Nahman said: We have it on tradition that a scroll of the Law which has been written by a Min should be burnt meaning with all the shemot. This is stated in SA YD 281, 1: ספר תורה שכתבו אפיקורוס -- ישרף. This concerns good contents written by bad person, so bad contents need to be even less "kadoch". No need to bury it.


3

The answer is,it depends what type of carton box you are referring to. Rabbi Yecheskel Feinhandler in his Ginzei Kodesh pg. 107:13 writes that a box that is used to transport seforim certainly does not need genizah(Rav Eliyashiv and Rav Nissim Karelitz). However, a cardboard box that holds the actual seforim will depend on what its use is for. If it is a ...


3

Perhaps you are looking for this Gemara in Chulin 18b. Here is the key quote from Sefaria.org (with their elaboration) (but the surrounding Gemara is relevant as well): The Gemara asks: And does Rabbi Zeira not accept the principle that when a person travels from place to place, the Sages impose upon him the stringencies of the place from which he ...


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