12

I suspect that that refers to the Chazon Ish. The letters fit, and the Chazon Ish's rulings are often quoted alongside those of the Mishna Berura.


10

Hebrewbooks.org has a book with that title by R Shlomo Zalman Mirkash containing the ruling you reference about women and counting the Omer (available here).


10

There is an index called Yad Yisrael http://seforimsets.com/index.php?route=product/product&product_id=555


10

R. Herschel Schachter quotes an informative anecdote (in this essay): Rabbi Yehuda Amital (shlit”a) relates that when he was a teenager learning in yeshiva, when the students learned Mishna Berura and came across a statement that “one who is a ba'al nefesh should act on accordance with the stringent view”, they thought to themselves that this certainly ...


10

This is probably based on what the Mishnah Berurah writes in the Beiur Halacha in siman 427, but I don't think it is entirely accurate. The discussion there is about calculating the molad for future years. The Beiur Halacha mentions that up until the year 5847 the listings in the calendar of the Tur are accurate, and we don't have to worry about beyond that ...


10

Perishah to Tur Orach Chaim 267 (answering a slightly different question) explains that there are in fact mazikim on shabbat, which would be consistent with the explanation you give for the recital of me'ein sheva. He goes on to explain that when we say shabbat provides protection (and therefore we don't say shomer amo yisrael la'ad on shabbat) this means ...


9

The Aruch HaShulchan O.C. 207:2 defends and prefers the Mishna Brurah's nusach. The argument for the Mem is that in several places in the Torah we find Nefesh followed by a masculine verb, because when referring to the whole person, of which the Nefesh is a part, then the masculine should be used. Only when refering to the Nefesh distinctly as the part of a ...


9

It's in Sha'ar Hatziyun 156:3: וכדי שלא ירמה אותו היצר יתבונן אלו הוא היה מתחייב לזון את חבירו ולהלבישו לפי ערכו מה היה אומר אז איזה דבר הוא הכרח In order that his yetzer not deceive him, he should contemplate [the following]: Were he to be obligated to feed and clothe his fellow according to his status, which items would he define as necessary?


8

First thing... The Mishnah Berurah (including the Be'ur Halakhah) has a number of idioms for soft stringency, ie for presenting a stringency as a desired objective but not as baseline law. Some statistics from Benjamin Brown's article in Contemporary Jewry (table on pg 2 of the PDF): Yeish/tov/nachon/raui lehachmir: 458 times ... lachush: 223 ... lizaheir / ...


7

First of all, there's no rule that all of the litvishe Ashkenazim have to follow the Mishna Berura. It was very well accepted, but deciding on each halacha is a very complicated matter, and on every page of the Dirshu or Oz VeHadar versions of the Mishna Berurah you can find places where later poskim have disagreed and where certain rulings of the Mishna ...


7

The Rema is referring to the sefer Tanya Rabbasi, who writes (siman 34): שבראש חדש אף על פי שאסור להתענות...‏ In general, when sifrei halachah quote "sefer tanya", they are referring to the above sefer.


7

The Mishnah Berurah 9:7 mentions 2 strings of white and 2 strings of techeles this is the opinion of many rishonim(Rashi,Tosfos, Rosh,Itur,etc...). ז(ז) בזמן הזה - פי' דבזמן שהיה תכלת שהיה צריך להטיל ד' חוטין שני חוטי לבן ושני חוטי תכלת (הוא צמר צבוע בדם חלזון) והיה מתקיים עי"ז המצות ציצית כראוי התירה לנו התורה להטיל השנים של לבן בין מצמר או מפשתים בין בבגד ...


6

The Mishnah Berurah explains his purview in his introduction.* He notes that there are two problems preventing people from properly learning halacha from the Shulchan Aruch: 1) It is almost impossible to understand the Shulchan Aruch on its own without the background from the Tur/Beis Yosef but no one has time to properly go through a sugya in this fashion. ...


6

This is an oversimplification, but the question is also very general. I will preface with another two questions. Why is it that if someone rules according to Beis Shamai, or for that matter any opinion in the gemara that we don't rule with he is chastised, even when being stringent, but when it comes to geonim and rishonim there is an allowance to use other ...


6

I think כף החיים might be the best analogy. example page


6

R. Avrohom G. Yachnes addresses this in his commentary to Orchos Tzadikim. A Treasure for Life Vol. I p. 62 On the other hand: Years ago, while in kollel, I had the unusual privilege of engaging in conversation with HaGaon R' Yaakov Kamenetsky zt"l, during a visit to our yeshiva. I said to R' Yaakov that after stating the halacha, the Mishnah ...


6

Yes, there are many such kind of seforim on all parts of Shulchan Aruch (in fact, almost all of it). Prof. Spiegel in his recently published book, 'Amudim Be'toldot Ha'sefer Ha'ivri - Hadar Ha'mechaber' (449ff.) documents the wide range of this category of seforim. A number of examples - Books on Yoreh Deah: Halachah Berurah, R. Avraham Wilhelm (§66-67*) ...


6

His name is Rabbi Mordechai Karmi. You can read the English and Hebrew Wikipedia articles on him here. The Hebrew article notes (correctly) that he is often cited by the Mishnah Berurah.


5

Machon Mishmeret Stam published a book on Mishnat Sofrim with a commentary. In an appendix, they deal with this exact issue: (I couldn't find an online version...sorry) Based on this text, I can answer your questions: Why did the Chofetz Chaim effectively seek to passul nearly all existing sifrei sta"m of his day? Why wasn't the existing פ kosher? ...


5

Okay, let's rewind a bit! In the mid-1500s, Rabbi Yosef Karo compiled a work called Shulchan Aruch, his version of a code of Jewish law. (Well he was working on an earlier framework, but that's even more complicated ...) One volume deals with civil law, another marital law; the volume under discussion now is called Orach Chaim (path of life). It addresses ...


5

R. Moshe Feinstein in Igrot Moshe, Orach Chayyim V, 18 shares your puzzlement, but suggests that indeed, this is referring to the rule of the goel hadam, following the opinion that is a mitzvah for the goel hadam to avenge his relative. ומה שכתב ללכת חוץ לתחום לנקום נקמת אביו, פלא. וכי היכן מצינו שיש בכלל מצווה לנקום, אף שהוא לכבוד אביו. ואולי כוונתו בדין ...


5

Ohr Olam is very nice, it is very close to what artscroll would do if they did Mishna Brura. It has translations (of all of Mishna Brura and summaries of Biur Halacha), footnotes, explanations, pictures, introductions, summaries. Hilchot Shabbat is eight volumes, exists in large, small and paperback format. Hilchot Suka just came out as well. Pictures ...


5

The Rashi script letters in parenthesis indicate the number in the Shaar Hatziun footnote on the bottom of the page.


4

The chassidim in communities i know, this means poskim and dayanim, who bishita don't view the mishna berurah as the posek achron rely upon the rav shulchan aruch. This is a general attitude, not limited to satmar.


4

The Ish Masliah version would probably be what you're looking for. It brings when the Kaf HaHaim disagrees with the M"B, when Hacham Ovadia and also Rav Moshe Lewi disagree as well. As well as many other great features Here it is online for around 90$.


4

The Mishna Berurah is quoting the Magen Avraham who in turn cites the Shelah as his source. The של׳ה can be found in שער האותיות ק׳ קדושה אות כ׳ח says מפני שפגם הלבנה גרמה האשה הראשונה דהיינו חטא חוה. This is different than the מגן אברהם's wording מפני שהם גרמו פגם הלבנה. The של׳ה can be understood as saying the exact opposite, that the מיעוט הלבנה ...


4

Yes, the Oz veHadar edition does have the Mishnas Sofrim as does the edtion published by Moznaim.


4

The Mishna Brura is basically paraphrasing the Magein Avraham there (s.v. אין לש"ץ להמתין). This seems to be within the Magein Avraham's general approach of working to justify established customs that don't follow the Psak in Shulchan Aruch. Note that the Rama's source is quoted as Binyamin Zev #168. In that Teshuva he is specifically responding to a custom ...


4

The logic is that if one said Shema with Rashi's, but Rabbeinu Tam's is the correct Tefillin, then one didn't say Shema with Tefillin earlier, so say it now, properly. So the logic is that the proper way to say Shema is with Tefillin on, so if you failed to do it before, do it now. That is what the Mishna Brura is saying that he "fixed" his failure ...


3

This stems from lack of independent psak and dependence on other poskim. Earlier Rishonim Rif and Rambam, for example rarely quote others. THus they will be more meikel since at most they only need to worry about one opinion (their own). Later poskim tend to be more reliant and hence need to consider more possible opinions and be machmir based on the ...


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