I go through the math here. Admittedly I use a lot of very rough estimation. I caught some mistakes in my math in the video which I have edited here, as well as adding a section below regarding the contents of the Aron.
It's important to note that according to R' Meir, the amos used are 6 tefachim each, while according to R' Yehudah, the amos used are 5 ...
The Talmud searches for Beit Shammai's reason on Kiddushin 11a.
The first suggestion, that of Rav Zera, is that an average woman thinks she is important enough to not accept anything less an dinar for kiddushin. The gemara asks, according to this, it should be completely subjective based on the individual girl. The answer is that this rule applies in a case ...
The Mazal Sha'ah on the Rambam infers that the shi'ur l'chayyev for anointing with t'rumah oil is a k'zayis, based on R' Yehudah's opinion in the gemara (K'risus 6b) who holds that a person is liable for a k'zayis of prohibited anointing with the shemen hamishchah (Commentary to Mishneh Torah, Hil. T'rumos 10:2). (One should note that it is still Biblically ...
While the Kol Bo (Siman 24) writes that such a small amount would not need a Beracha Rishona, and Rabbeinu Yonah (Brachot 27Rb) writes that for such small amounts every food gets the Beracha Rishona of "SheHaKol", the vast majority of Rishonim and all Acharonim rule that even the smallest amount ("כל שהוא") of food needs its regular Beracha Rishona and there ...
In terms of using a #1 guard:
The Rambam (Hilchos Parah Adumah 1:4) rules that a completely red cow that has two white or black hairs would not have the status of a Parah Adumah. If however, the hairs are so short that one would not be able to grab them with tweezers the hair is considered to not be there at all. Apparently the Rambam has another ...
I have heard the same rumour. I found the following by Rav Aviner. He was asked that whether the Kiddush cup of the Chafetz Chaim was like the measurement of Ha-Rav Chaim Naeh and not like that of the Chazon Ish.
His answer was
This is brought by Ha-Rav Moshe Karp as testified by the Chafetz
Chaim's grandson, Ha-Rav Hillel Zacks, the Rav of the ...
As for your third point, the Aruch HaShulchan (OC 3:10) and the Mishna Berura (OC 3:31) both rule that it is permissible to delay until one can find an appropriate place to relieve oneself. Additionally, the Mishna Berura explicitly includes all other cases of Kavod Habriyot (human dignity) in this exception.
Yam Shel Shlomo in chapter 4 of Bava Kamma says to pronounce it beya as the other word is not nice.
This is subsequently brought in the Magen Avraham in siman 156 which is probably where it picked up it's popularity.
Tiferes Yisroel in the beginning of the masechta named after the word in question, writes that he can't understand who wouldn't like the ...
The 18 minute mark is almost certainly a mistake. The source of this time limit is from Pesaḥim 46a:
Mishna: [Regarding] ‘deaf’ dough, if there is [a dough] similar to it
which has become leaven, it is forbidden. Gemara: What if there is
no [dough] similar to it?―Said R. Abbahu in the name of R. Shimon b. Lakish: [The period for dough to become ...
While the Rosh (Makkot 3:2) rules that the prohibition of cutting the peyot applies even to cutting them short with a scissors, the Rambam (Avoda Zara 12:6) rules that the prohibition is equivalent to that of the shaving the beard which is only prohibited with a razor.
The Shulchan Aruch (YD 181:3) rules:
אינו חייב אלא בתער. ויש אוסרים במספרים כעין תער, ...
This might simply have been a confusion of units. Sizes.com claims that a Russian verst is equal to 500 sazheni, but a Moscovy verst is 1000 sazheni. The sazhen was fixed at 7 English feet (2.134m) in both systems way back during the 1700s in Peter the Great's rule.
In 397:1, the Aruch HaShulchan says that specifically, he is talking about the Russian ...
They used a half of a lug of oil in each candle every night, in order that it would last through the longest night of the year (Menachos 88b). A lug is 6 egg volumes. An egg volume is disputed, but it's accepted to be either around 57 (R' Chaim Naeh) or 100 (Chazon Ish) mL.
So the volume per candle was about 172 or 294 mL, or about 1200 or 2050 mL total.
I'd say if an average human, using an average human brain and eye, can't figure out the pattern, that's good enough.
Rabbi Asher Weiss discusses the criteria of "does an unaided human notice it?" with regards to triggering some change deep instead some semiconductor someplace that I'd never notice. He points out that I may not drag a heavy bench on shabbos ...
R' Chaim Na'eh in his Shiurey Torah (3:42) calculated the weight of a Talmudic era peruta coin as 1/40th of a gram of silver (25mg). According to WolframAlpha this is worth 0.02 USD at the time of posting. However, this may not be the contemporory understanding of "shaveh perutah" in Halacha.
Miut Hamatui has four opinions as brought down in the new Yalkut Yosef.
1) Rav Shelomo Zalman Aurbach who holds it is around 10%.
2) Shevet HaLevi who holds it is even less but doesn't specify.
3) Rav Bension Aba Shaul who says around 17%.
4) The opinion of the Rivash and Hacham Yishak Yosef Shelit"a who hold that it is much closer to 50% but doesn't ...
The Talmud states that this is to correspond to the three-fold division of Torah, Neviim, and Ketuvim:
הני ג' פסוקין כנגד מי אמר רב אסי כנגד תורה נביאים וכתובים
What do these three verses represent? — R. Assi said: The Pentateuch, the Prophets,
and the Hagiographa. (Soncino translation)
Most of the Codes simply cite the rule without mentioning ...
The Chamudei Daniel has the famous opinion that for things that the Shulchan Aruch says "it becomes not kosher immediately", that means "if you don't pull them out immediately." More like a 2-second rule or so.
I found the following teshuvah by R. Betzalel Stern, BeTzel HaChochmah 2:16:
Regarding someone who travels by airplane from Australia to Israel,
and on the way flies over mountains and deserts...In my humble
opinion, it seems obvious that as long as he has a clear view, even
though he only sees them from a plane flying miles above, he is
Baer Heitev to Shulchan Aruch, Orach Chaim 210:1 writes:
מכזית. כל האוכלין מצטרפין לכזית אכל חצי זית מז' המינין וחצי זית אחר
מברך אחריהן בנ''ר.
All foods combine for a "כזית," (therefore if) one ate half a זית from
the ז' מינים, and half a זית from something else, he makes a בורא
This above case would be exactly your case -- ...
Because it was intended for a mitzvah I'd rather use it for a mitzvah if there is such an option.
I've never heard of such a thing, as far as I recall. I've heard that it's nice to reuse something for a mitzva if it was used for a mitzva, but not if it was merely intended for such use.
But no matter: that's what you want, that's what I'll address.
The Shevet Hakehasi 5:115:4 brings that the Chida (Machzik Bracha) was bothered by this postion of the Seder Hayom. The Shevet Hakehasi explains that this postion of the Seder Hayom can be reconciled by an explantion he gave in his 2nd chelek siman 230 . He writes there that the base and the legs of the menorah need to be less than 10 tefachim. However ,the ...
The Talmud says on Menachot 28b:
אמר שמואל משמיה דסבא
גובהה של מנורה שמנה עשר טפחים
הרגלים והפרח ג' טפחים וטפחיים חלק וטפח שבו גביע וכפתור ופרח וטפחיים חלק וטפח כפתור ושני קנים יוצאין ממנו אחד אילך ואחד אילך ונמשכין ועולין כנגד גובהה של מנורה וטפח חלק וטפח כפתור ושני קנים יוצאין ממנו אחד אילך ואחד אילך נמשכין ועולין כנגד גובהה של מנורה וטפח חלק וטפח כפתור ...
With regards to your first question, there is an opinion quoted in Sefer Habatim (Mitzvah 224) that holds that poison was actually added to the water and the miracle was not regarding the guilty sotah, but rather a miracle for an innocent sotah. According to this opinion, the fact that the first sister drank and nothing happened was miraculous since she was ...
Birkas Hagomel should ideally be recited within three days after becoming obligated to do so. However, if one waited longer than three days, one could still make the beracha for as long as one wishes (Shulchan Aruch O.C. 219:6).
The Aruch Hashulchan (219:7) writes that if so long has past that one no longer remembers one may no longer recite the brocha, but ...
The minimum shiur to fulfill the mitzva of eating a seuda on Shabbos is a kezayis O Ch 271 MB .
That means that you must have one loaf of at least a kezayit. The second loaf comes for the (separate) obligation of lechem mishneh.
The sources quoted by the Shmiras Shabbos Kehilchoso are:
Kaf Hachaim 274 sk 8 says that in בית מנוחה או׳ י״ב&...