18
Mishna in Makoth 2:7
וְכֹהֵן גָּדוֹל שֶׁהָרַג , אֵינוֹ יוֹצֵא מִשָּׁם לְעוֹלָם
A Kohain Gadol who kills goes to the Ir Miklat forever.
They would have to appoint another one, to do the Avoda on Yom Kippur, as the first one loses his job as Kohain Gadol, as the Rambam הלכות רוצח ושמירת נפש at (7:14) says about all those sentenced to Ir Miklat, after they ...
15
Mishna Berura on SA OC 104 sk 2:
(ב) בתפלתו ואפילו במקום הפסד ממון אין לו להפסיק. כתב הח"א כלל כ"ה סעיף ט' העומד בתפלה ונסתפק באיזה דין איך יתפלל כגון ששכח איזה דבר בתפלה מותר לילך ממקומו למקום מיוחד ולעיין שם בספר ואם מותר לשאול הדין צ"ע ונ"ל דמותר (עד כאן לשונו של החיי אדם):
The Chaye Adam wrote (klal 25, paragraph 9): One who ...
13
Rema ( OC 127:2):
The Rema says that the custom is to say Sim Shalom during Shacharis and any other Tefillah that is fitting to have a Birkas Cohanim i.e. Mussaf (of Shabbos Rosh Codesh or Chag), and the Minchah of a Fast Day.
Biur Halacha:
a) The Minhag according to the Arizal (Chasidim) is to say Sim Shalom
all the times. According to the ...
11
Klilos Chasanim - page 79 in the name of Mesechtas Kallah Rabsi 1:1, Shaalos U'Teshuvos Peer Hador 9, Igros HaRam 23, Tanya Rabsai 91, Beer Haitaiv 62:3, Knesses Hagedola 9:3, Sidur Bais Oved says that if one skipped a Bracha of the Sheva Brachos you just say the skipped Bracha at that point as the order is not Meakaiv.
11
Rav Eliezer Melamed says that if the meat meal is finished and it is a matter of waiting the prescribed time (6 hours) then one should taste the hershey bar (or ice cream in his example) and rely on the Rishonim that say you don't have to wait rather than make a Beracha for no reason.
This does not apply when one is in middle of a meat meal, as there is no ...
10
R' Moshe Isserles, in Darchei Moshe 281 (in the middle of the paragraph), says one does not go back if they left out Nishmas.
ועוד תקנו לומר נשמת ובמקהלות. ונראה דבכל זה אם לא אמר אין מחזירין אותו ויש לאמרו בקול נעים.
They also decreed that נשמת and ובמקהלות should be said. It appears that if they were skipped we do no make him go back. One ...
9
"Purification?" No. (And this kind of thinking has unfortunately lead to OCD in some people.)
Technically, if I eat a non-kosher-slaughtered chicken, that renders me "ritually impure", and I can't enter the Temple until I do a ritual bath and wait until nightfall; but those laws are generally moot with regards to the world in which we live today.
Eating ...
8
I don't know of any prayers for such cases (other than ones regarding the lack of Temple services), there are many cases where one might be inclined to use something else instead (like using a lemon instead of an Esrog). In certain cases, it seems like it is better to 'fake it', so to speak, so as to do something even if it isn't the mitzvah, while in other ...
8
Kaf HaChaim in siman 89 #8 writes in the name of דע׳ק If one forgets and starts to eat cheese during the six hours, he may finish and he does not need to stop. He also does not need to fast because of this mistake, being that there is no issue of eating issur here, it is merely a safeguard.
Chacham Ovadia Yosef in his commentary on the Ben Ish Chai called ...
8
The Mishna Berurah at the end of siman 282 brings the Darkei Moshe that one does not go back if he skipped Nishmas, but is allowed to say it after Shmonah Esrei if he wants. In the Biur Halacha he says if one remembers that he skipped it before he says Baruch atah Hashem Kel Melech etc, he should go back and say it in order.
8
The Be'er Hetev that you quote says that if Saturday night is before the third of the month, Kiddush Levana should be pushed off to the next Saturday night because it will still be before the 11th of the month (and we don't usually push off Kiddush Levana to Saturday night if it will be after the 11th of the month for fear of a few days of clouds).
But he ...
8
The Shulchan Aruch, in Orach Chaim 472:10 says:
מי שאינו שותה יין מפני שמזיקו או שונאו צריך לדחוק עצמו ולשתות לקיים מצות ארבע כוסות:
Someone who doesn't drink wine because it hurts him, or he hates it, has to push himself and drink, to fulfill the commandment of the four cups.
(translation mine)
On this, the Mishna Berura (#37) comments:
:וגם יכול ליקח ...
7
I heard in a recording of R' Akiva Tatz that it is a nice incorporation of a verse in Mishlei (3:3):
כתבם על לוח לבך
Write them on the tablet of your heart
The curved top luchos are an interpolation of a heart onto the luchos.
7
Yes, he makes one. Source: The Halachos of Brochos, by Rabbi Yisroel Pinchos Bodner, (self-published, distributed by Feldheim, 1989, second printing, March 1990), chapter 15, section C.2, citing Magen Avraham 172:2 and Mishna B'rura :3. (The Machatzis Hashekel there notes that this is obvious.)
7
I'd like to answer along two dimensions, one about capital punishment and one more broad.
First, it is possible for the conditions to be met under which capital punishment can apply. Tractate Sanhedrin in the talmud discusses in great detail the relevant laws. We know that sentences of capital punishment were carried out in the past. They were rare, with ...
7
The Kaf Hachaim siman 117 siff 3 quotes a slew of achronim (yes, Ashkenazi ones like Elya Rabba) who say not to repeat shmoneh esrei. He brings a minority opinion that one may say Shmoneh esrei again as a nidava, but he suggests against this and says to rely on the majority opinion.
The seffer Shmaatsa di'Moshe in the back section called Shmuos Moshe ...
7
The same rule applies both nights (ShA OC 422:1).
(Indeed while this seems to be explicit in the Gemara (Brachot 30b), the Beit Yosef (ibid.) notes with amazement that the Orchot Chayim quotes two rabbis who disagreed and required going back on the second night.)
Mishna Berura (ibid. sk 3) explains that each day of Rosh Chodesh doesn't affect the other as ...
7
The first instance is in the Torah itself (Leviticus 10:16):
טז וְאֵ֣ת ׀ שְׂעִ֣יר הַֽחַטָּ֗את דָּרֹ֥שׁ דָּרַ֛שׁ מֹשֶׁ֖ה וְהִנֵּ֣ה שֹׂרָ֑ף וַ֠יִּקְצֹף עַל־אֶלְעָזָ֤ר וְעַל־אִֽיתָמָר֙ בְּנֵ֣י אַֽהֲרֹ֔ן הַנּֽוֹתָרִ֖ם לֵאמֹֽר׃ יז מַדּ֗וּעַ לֹֽא־אֲכַלְתֶּ֤ם אֶת־הַֽחַטָּאת֙ בִּמְק֣וֹם הַקֹּ֔דֶשׁ כִּ֛י קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִ֑וא וְאֹתָ֣הּ ׀ נָתַ֣ן לָכֶ֗ם לָשֵׂאת֙ ...
7
While not precisely the same case, I believe this is included in this halacha (O.C. 268:6):
הטועה בתפל' שבת והחליף של זו בזו אינו חוזר
One who makes a mistake in the Shabbos prayers and switches one for the other (e.g. shacharis for mincha), he does not go back.
The Mishna Brura there (14) explains:
(יד) אינו חוזר - שעיקר ברכה רביעית היא רצה במנוחתנו וזה ...
7
This question is addressed by several of the commentators to this verse.
Radak suggests either that the place was called Dan based on the future, or that it is referring to a different place that was actually called Dan at that time:
על שם סופו כי כשכתב משה רבינו זה לא נקרא עדין כן אלא לֶשֶם היה נקרא וכשכבשוהו בני דן קראו לו דן בשם דן אביהם ואפשר שהיה מקום ...
6
ד' מינים הללו מעכבין זה את זה שאם חסר לו אחד מהם לא יברך על השאר, אבל נוטלן לזכר בעלמא (בין ביום א' בין בשאר ימים)
These four species restrict each other such that if he was missing one of them he does not bless on the rest, but he takes them as merely a remembrance. (Shulchan Aruch OC 651:12)
So you should just pick up the Etrog during the day as a ...
6
Someone who damages someone else in the body has to pay for 5 things:
1) נזק - monetary loss. This is evaluated by the loss of value of the person damaged as a slave in the market due to the deformity.
2) צער - pain. This is evaluated as what would a person pay to avoid this. So if a government decreed that this had to be done to him, and he could pay to ...
6
According to the Kitzur Shulchan Aruch (21:6), you'd say it in the second prayer, not in the first.
אם שכח ערבית במוצאי שבת מתפלל שחרית שתים ואומר בתפילת התשלומין אתה חוננתנו לפי שמעיקר התקנה צריך להבדיל בתפילה
If one forgot to say Maariv on Motsa'ei Shabbat, he prays two Shemoneh Esreis in Shacharit and says "Atah Chonantanu" in the compensatory ...
6
If the Rabbi of a congregation forgot to count one day and he usually makes the bracha out loud, he may continue to count with a bracha; by not continuing to count he will cause a disgrace for Torah and is a disgrace for the members of the congregation.
(Shevet Ha'Levi 3:96, 4:157 note to ch 96)
The heter is for a Rabbi because of his public position, not ...
6
Continue the fast.
6
The basic rule by tashlumin is that for all make-up prayers, the first prayer is the current one and the make-up is said afterwards. If this order is switched, the first prayer is invalid (S.A. O.C. 108:1-2).
108:2
טעה ולא התפלל מנחה מתפלל ערבית שתים הראשונה ערבית והשניה לתשלומין.
108:1
ואם היפך לא יצא ידי תפלה שהיא תשלומין וצריך לחזור ולהתפלל אותה ...
6
In the first case you have (where it's an appropriate b'racha) the רמ״א (in 209:1) is quite clear that you're okay:
וכל שכן אם היה בידו יין וסבור שהוא מים ופתח אדעתא לומר שהכל ונזכר ובירך בורא פרי הגפן שיוצא שהרי אף אם סיים שהכל יצא (טור):
Surely if he had wine in his had, and thought it was water, and started with the intention to say Shehakol, but ...
6
Copied from my answer here:
According to R' Ben Tzion Abba Shaul (Or L'tziyon 2:14:15), if someone recited a more general b'racha on a food that should have a more specific b'racha, the general b'racha that was recited exempts other foods that require that general b'racha (subject to the person having intent to cover those other foods when he recited the b'...
6
The marriage is valid regardless of the knowledge of the rabbi had at the time.
The prohibition for a kohen to marry a giyores is only a Lav- negative commandment and thus would not invalidate the marriage the same way a brother and a sister marrying would, for that is a forbidden relationship and the children would be mamzerim. Rather the children of this ...
6
As a straight Halakhic argument, it's clear that "ותן ברכה" isn't needed from these two sources:
Tur (OC 117) supports the usage of "ותן ברכה" with no reference to dew from the fact that the Bavli speaks of adding in a request for rain in the winter, which implies there is no expected special request in the summer. Clearly "ותן ברכה" is not a special ...
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