The Shulchan Aruch was written by Rabbi Yosef Karo in the mid-sixteenth century. That is the reference to #1 ("stam" means plain, without any additional qualifications. Since then, others have appropriated the name or made names that have allusions to it, when writing books which have a similar purpose - to structure and organize Jewish Law into a relatively ...
There are 13,550 seifim in Shulchan Aruch.
Orach Chaim — 4,170
Yoreh Deiah — 3,700
Even HaEzer — 1,988
Choshen Mishpat — 3,692
I looked at the beginning of every siman where it says how many seifim are in that siman. I input all the data into an Excel sheet and let it calculate the totals.
In Orach Chaim the original Venice ...
I believe this would make an enjoyable web-scraping project, which might yield a more easily reproducible (and checkable) result. I've scraped the numbers from WikiSource, and gotten a total for Orach Chaim of 4175 (one away from Sam's answer). The fact that people have gotten such disparate answers implies to me that different editions might count se'ifim ...
The Aruch Hashulchan Siman 2 Sif 9 addresses your issue directly. He says 'erect posture' doesn't mean that therefore one should walk hunchbacked, rather he shouldn't walk with his 'neck sticking out like a haughty person'.
The Kitzur Shulchan Aruch in the beginning of 3:7 gives more detail on what's considered an appropriate 'level' of 'head holding':
The Shulchan Arukh (OC 259:1) rules like Rosh, against Rif and Rambam, that wool shearings used to insulate a pot before Shabbat are not Muktza even if they weren't designated as insulation as long as they weren't designated as a commodity to be sold. This is one of the examples Rama, in his introduction to Darkei Moshe, gives in critique of the Beit Yosef.
So I decided to try counting for Orach Chaim ,and surprisingly did not take long at all (one hour around). I used excel to calculate the sum of all the seifim in all the simanim.
Orach Chaim = 697 simanim which has a total of 4174 seifim. The avg amount is 6.04 seifeim in a siman. The max is 52 and min is 1.
The other 3 are a work in progress.
The Beit Yosef there quotes many Rishonim who have a version of the story (Yevamot 62b) that Rabbi Akiva's students died until פרוס העצרת a half [month] before Shavuot. So 49-15=34 and on the last day we say that a partial day counts as the whole day so on the 34th in the morning, the mourning ends.
If you want to learn the codified halachot that are based on the page of the Talmud you're learning, you should definitely check out the Gemara put out by The Halacha Brura and Birur Halacha Institute.
An idea from HaRav Kook, see here:
It was the Rav's desire to publish a new edition of the Talmud, which for the first time, would combine and reunite the ...
In the Chabad world, it depends on the program.
Taaroves (or Taaruvos)
Parts of Melicha
Pas Akum/Bishul Akum/Chalav Akum
Yoreh De'ah -
Tur/Beis Yosef/some Bachs
Shulchan Aruch/Shach/Taz (some Pri Megadims, mostly brought down in ...
I recently got the Tur-Shulchan Aruch set "Tzuras HaDaf" published by Shulchan Melachim.
I would personally recommend getting the Tur Shulchan Aruch together, which I have found tremendously useful, both for reference and for in-depth study purposes. Additionally, its not that much more expensive than getting just the Shulchan Aruch and certainly much ...
Synopsized from Yad Malachi (K'lalei Haposkim - HSh"' VRM"' #13,14,16,17):
When the Shulchan Aruch quotes an unattributed halacha followed by one introduced with the words "yesh om'rim" it indicates that the unattributed opinion is authoritative.
This is [almost] universally agreed despite the fact that occasionally the conclusion of Beis Yosef coincides ...
It's actually not that rare for the Shulchan Aruch to mention authorities by name. Here are a bunch of examples of different authorities mentioned:
In O.C. 34:1 he mentions a dispute involving Rashi, Rambam, and Rabbeinu Tam:
סדר הנחתן בבתיםלרש"י והרמב"ם קדש משמאל המניח בבית החיצון ואחריו כי יביאך בבית שני ושמע בבית השלישי והיה אם שמוע בבית הרביעי שהוא ...
The Machon Yerushalayim edition of the teshuvos, which is available on Otzar Chochmah, has a footnote that asks your question and suggests "the author of the Shulchan Aruch" was added by mistake at some point.
ואולי הוכנסו תיבות "ובעל שלחן ערוך" בטעות בתוך התשובה, כי רבינו נפטר לפני לידת בעל שלחן ערוך. וצ"ע.
That siman discusses laws regarding staying healthy according to Halacha. Many of these are based on the medication mentioned in the Gemara.
Due to the fact that nowadays cures don't work anymore Tosfos Moed Katan 11a, one is forbidden to even try them, lest one think that just as the Rabbis were wrong here (which they're not, just nature changed), they're ...
Hacham Ovadia Yosef has a Kelal called "Bimkom Minhag Kadum En Omrim Kibalnu Horaot Maran- in the place where there is a preexisting Minhag we don't follow Maran". In this case there was a preexisting Minhag to do Kaparot therefor we do Kaparot.
The reason Hacham Ovadia holds like this is because Maran writes in the Hakdama to Bet Yosef that he didn't come ...
This is a fairly broad question, but basically it takes a good deal of scholarship. (And people who like to pick whatever snippets from Jewish sources that suits them, and post them online in all caps, aren't often so good at this.)
We do not have the power to overturn rabbinic law that was codified into the Talmud, however we can clarify the nature of ...
The principle of Stam v'yesh halacha k'stam is itself a subject of dispute.
According to Rav Ovadia Yosef and his sons, when you see a stam v'yesh in the Mechaber, you hold like the stam completely, and don't have to be concerned about the opinion of the yesh at all. Some sources: Yabia Omer vol 9 in his notes on Ohr L'Tziyon, Halichot Olam volume 7 Parshat ...
It took several years from the OP but I am pleased to announce that Sefaria has posted most of the original-by-Señor-Yosef-Karo Shulchan Aruch in English: https://www.sefaria.org/texts/Halakhah/Shulchan%20Arukh?lang=bi
The Yad Malachi (18th century) (klalei haposqim: klalei hashulhan arukh ve'rama) quotes a responsum of R. Samuel Aboab (17th century) (responsum #251) as stating that he heard that R. Karo delegated the authorship of the Shulhan Arukh, a summary of his Beit Yosef, to his students. The lack of a single author resulted in occasional internal contradictions:
Orach Chaim (697 chapters): 4,108
Yoreh Deah (403 chapters): 3,685
Even HaEzer (178 chapters): 1,986
Choshen Mishpat (427 chapters): 3,754
I used the Shulchan Aruch in one volume mentioned in a comment by Oliver and counted the seifim. I scanned the page (optically) and mentally added as I turned the pages. Usually when I got to a high ...
The Rama at the very end of YD 331 (the chapter that discusses the laws of Terumot and Maaserot) notes that the Shulchan Aruch left out all the rules of Ma'aser 'Ani which are discussed in the Tur there. Presumably any further Halachik discussion about Ma'aser 'Ani is based on the Tur and not the Shulchan Aruch.
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 ...
There are many series of such books, a few I like are
R Daniel Mann from Eretz Hemda has a very nice series called Living the halachic process (also available one of them also available on Kindle) - you can sample some online as part of the OU Vebbe Rebbe series (I cannot find the table of contents, try varying the number in the URL)
R Ari Enkin has another ...
According to Jewish historian Joseph Telushkin in his A Code of Jewish Ethics, Volume 1, this description is attributed to Rabbi Chaim Soloveitchik, an early twentieth century Rabbi.
The story is told of a young scholar who approached the early twentieth-century rabbi Chaim Soloveitchik and asked the rabbi to grant him rabbinical ordination (semicha). ...
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*)
Because that was the example that the Rambam gave here, and the Shulchan Aruch will often follow the Rambam's language. This is helpful because Rambam holds that in a place of Beis Din Kavuah, Shofar would be blown on Shabbos even nowadays. (Based on this, the Kaf Hachaim here suggests that the words "on Shabbos" are not exact, and can be read as on Rosh ...
R. Jacob Reischer addresses this in a responsum:
Shu"t Shevut Yaakov 1:159
גם על הטור אין תימא כל כך דאף דלאו בפירוש אתמר מכללא אתמר כיון דאיסור לקצוץ אילנות הוא לאו דוקא אלא ה"ה כל המאבד דרך השחתה עובר בלא תשחית כלשון הרמב"ם ואיסורא דבל תשחית מוזכר כמה פעמים בטור וכמבואר בי"ד הל' אבילות סי' שמ"ט וסי' ש"ן ע"ש והיתרא דמותר לקוץ במקום דמזיק לאחריני מבואר ...
It seems that the Taz is saying that one should object to feeding a vicious dog a loaf of bread with a needle in it, as a way of disposing of it. Rather, the proper way to kill the dog is with poison. It seems that, according to the Taz, giving the dog a loaf of bread with a needle in it is not, in this instance, a violation of tzaar baalei chaim nor of bal ...