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3

R' Shlomo Kluger in Shu"t U’vacharta BaChaim (§87) vehemently forbade such practice, after an incident where a local Rav permitted a kvittel to be written and sent to the Belzer Rebbe on Shabbos. The Eshel Avraham (328.17) quotes a yesh omrim that it is forbidden, but leaves off 'וצ״ע' דלכתוב שיבא אוהבו אצלו או שיתפללו בעדו י"ל דאסור וצלע"ע היטב ...


-4

Judaism values life immensely and one must even trangress all Torah prohibitions (except murder, incest and idol worship) if that would save the life of one Jew, or even just extend it slightly. As such, no effort is considered too much when it comes to finding a missing Jew who might still be alive but in danger. Of course there are Halachic guidelines ...


0

This answer discusses the obligation when we presume him dead. Burial obligation: אמר רבי יוחנן משום רבי שמעון בן יוחי, רמז לקבורה מן התורה מנין, תלמוד לומר ׳כי קבור תקברנו׳ - (סנהדרין מ״ו) The Rambam (Sefer Hamitzvos 231, see also P12 Hil. Avel) codifies burial as a mitzvas asei. [The Poskim deal with the usage of the term 'רמז' if it is actually min ...


0

Even according to the Noda B'Yehuda, he uses the term chashasha kala, which implies that he agrees with the Chazon Ish.


4

The Noda Beyehuda (YO"D 210) writes that one may not dissect a Jewish corpse (which is forbidden) in order to discover the cause of death, even if it is the only way to uncover information that will help save lives in the future. He explains: אבל בנידון דידן אין כאן שום חולה הצריך לזה רק שרוצים ללמוד חכמה זו אולי יזגמן חולה שיהיה צריך לזה, ודאי דלא דחינן ...


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