11

Even according to the custom of avoiding interrupting between washing and the blessing of HaMotzi, one need not wash again if one spoke or otherwise interrupted as long as the person remained mindful to keep their hands clean during the interim (Mishna B'rura 166:6, English translation): דע דעיקר דין תכיפה המוזכר בסימן זה הוא רק מצוה לכתחלה אבל בדיעבד ...


11

Just a suggestion, but one which worked for me -- when I got married I thought to myself, "would it be appropriate for a 1 year old to have his or her first words be curses?" Children imprint on the language they hear around them. So I decided that I was going to keep myself from saying words for the sake of my as of yet unborn children. If I got into the ...


11

The source is Moshe Ibn Ezra (1055-1140, not to be confused with the better known R. Avraham Ibn Ezra), in his sefer Shirat Yisroel. The footnote in the edition linked here1 says that his source was מנאני אלאדב כרך א סימן ל"ג, who quotes עמאר בן עבד אלקיס. In personal correspondence to Isaac Moses, Rabbi Joshua Dachman-Soled, a scholar of Judaism in Islamic ...


9

It's pretty hard to ask any questions from the first two chapters of Genesis, considering both the esoteric nature of both the topic and the fact that the world seems to have rather different back then in a way that may be inherently incomprehensible for us now that we've been evicted from Eden. That being said, there are several approaches to this ...


9

The 3rd commandment is not to take a pointless oath in G-d's name (e.g. swearing that a table is a table, and other pointless oaths, see ch 1) as is codified by Rambam (Hilchos Shvuos) and Sefer HaChinuch(30). By swearing pointlessly invoking the name of G-d, one trivializes G-d's significance as the singular force in the Universe. Rambam (Hilchos Berachos ...


9

The Kitzur Shulchan Aruch in סימן טו - דיני קדיש וברכו וצרוף עשרה says that as long as there are at least 6 people actually answering, you may say Kaddish, as long as there are 10 adult males above Bar Mitzva awake in the room - even if 1, 2, 3 or 4 of them are forbidden from answering kaddish at that moment. סעיף ז': אִם אֵין ט' שׁוֹמְעִין לְהַשְּׁלִיחַ ...


9

While I do not in anyway meant to minimize the difficulty of removing profanity from one's vocabulary (or the effort of those who have been successful), it may be helpful to recall that if you have learned to use profanity you have probably already mastered not using it settings where such language is frowned upon. From my experience I would suggest the ...


9

In Jeremiah 26 there is a conversation involving six different named parties: Jeremiah speaks to the nation, the priests and the prophets The nation, the priests, and the prophets respond The princes of Judah hear and come The priests and the prophets speak to the princes and the nation Jeremiah speaks to the princes and the nation The princes and the ...


8

The Talmud (Berakhot 42a) states that there are three things done immediately. One of them is: תכף לנטילת ידים ברכה Immediately [after] washing one's hand, blessing. The Tur (OH 166) writes that his father, Rosh, was accustomed (apparently on the basis of this Gemara) to not even speak after netillat yadayim, before hamotsi (besides for not speaking ...


8

The Gemara in Bava Metzia (59a), in dealing with the prohibition of causing anguish - Onas Devarim, says that it is imperative to speak to ones wife nicely, for they cry very easily. אמר רב לעולם יהא אדם זהיר באונאת אשתו שמתוך שדמעתה מצויה אונאתה קרובה The Gemara is saying to take into account the levels of sensitivity of each person. The fact that ...


8

See the Chafetz Chaim in Shmiras Halashon (חלק ב' פרק יח): פָּרָשַׁת בְּהַעֲלֹתְךָ ''וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמֹשֶה עַל אוֹדוֹת'' וְגוֹ' {במדבר י''ב א'}. מִפָּרָשָׁה זוֹ אָנוּ לְמֵדִים כַּמָּה עִנְיָנִים: א. שֶׁאִסּוּרוֹ הוּא אֲפִלּוּ אִם הָאִישׁ שֶׁדִּבֵּר עָלָיו הוּא עָנָו וּשְׁפַל רוּחַ, וְאֵינוֹ מַקפִּיד עַל מַה שֶׁדּוֹבֵר עָלָיו [...


8

Rav Shmuel Vital (17th century) in the siddur חמדת ישראל says this. גם צריך להזהר מאד שלא להזכיר בפיו שם סמא"ל וזהו סוד מש"ה אלהים אחרים לא תזכירו וכו' ובפרט בלילה שאז היא שליטתו וממשלתו.ולא עוד אלא שגם הוא אסור להזכיר מעין דברים אלו כגון בני אדם הרגילים לומר בלשון לע"ז איל דייאבל"ו וכיוצא בדברים אלו אין להזכירם כלל לפי שגם השדי"ם הם בחלקו ומגביר כוחו ...


8

Is there an argument against this prohibition? It contradicts an explicit Gemara in Shabbat 40b: "והאמר אביי "דברים של חול מותר לאומרן בלשון קודש, של קודש אסור לאומרן בלשון חול To which Rashi elucidates: דברים של קדש. דברי תורה: אסור לאומרן. במקום הטנופת ואפי' בלשון חול:‏ In an unclean location one may chat in Lashon Hakodesh, whereas one may ...


8

Peri Megadim (OC 140 MZ 2) writes that perhaps if the mute is an extremely important person ("אדם חשוב גדול הדור") we can be lenient to allow others to say the blessing for him through Shomea' KeOneh, but the matter requires further investigation (צ"ע). Keren David (OC 27) takes it as obvious that this wouldn't work, and Shevet HaLevi (7:20:3) is inclined ...


8

R. Moshe Sternbauch addresses this in his Teshuvot V'hanahagot (Vol. IV #73): והנה לכאורה פשוט דתרגום אונקלוס צריך לקרוא בפיו דוקא ולא מספיק בהרהור, ולפ"ז אולי גם כשלומד רש"י לתרגום הדין כן, שיש להוציא בפה לצאת חובת שנים מקרא ואחד תרגום, ולא מצאתי ד"ז בפוסקים, ויש לחלק שרש"י הוה פירוש ומועיל נמי בעל פה, לא כן התרגום הוא כפשוטו, ובמקום מקרא עומד וצריך בפה ...


8

One who blasphemes G-d is executed. Mishne Torah, Avodas Kochavim, 2:7 A Jewish king may execute someone for speaking against him (rebellion against the monarch). Mishneh Torah, Melachim 3:8 One who disrespects a Jewish sage is excommunicated. Mishneh Torah, Talmud Torah 6:11-12 A sage who rules against the ruling of the Sanhedrin is executed. Mishne Torah, ...


7

Here's a shiur talking exactly about your question (haven't listened to it) I would define texting and using social media sites to be basically the same thing. http://www.yutorah.org/lectures/lecture.cfm/782704/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Talking_Texting_and_Eating_in_the_Bathroom (in English). Some sources discussing something similar to your ...


7

The Chochmas Adam (Issur v'Heter, 89:7) decries the practice of going to a gravesite and unburdening oneself to the deceased by telling them about one's problems.1: איסור דורש אל המתים זה שמרעיב עצמו ולן בבית הקברות כדי שתשרה עליו רוח הטומאה (סימן קע"ט סעיף י"ג) ואותן נשים וכן עמי הארצות שהולכין על קברי מתים וכאילו מדברים עם המתים ואומרים להם צרותיהם קרוב ...


7

I would start by picking a window of time, maybe 30 min, maybe 15, where you can stay conscious and in control of what I am saying. "From 6 to 6:30 pm, I will not speak nivul peh." After a week, stretch that window. And then extend it again the third week. At some point, instead of taking on more time, move it to a more sensitive part of the day/week, like ...


7

The question is predicated on a joke which you missed or which wasn't properly explained. One of the grandsons of Esav was named Nachas, as we see in Bereishit 36:13: וְאֵלֶּה בְּנֵי רְעוּאֵל, נַחַת וָזֶרַח שַׁמָּה וּמִזָּה; אֵלֶּה הָיוּ, בְּנֵי בָשְׂמַת אֵשֶׁת עֵשָׂו. And these are the sons of Reuel: Nahath, and Zerah, Shammah, and Mizzah. These were the ...


6

Derech Pikudecha (Bnei Yisoschor)- page 162 - paragraph starting with Gimel says that one has a limit on the amount of words in his lifetime and if he speaks too much is shortening his life. קיבלנו מרבותינו בפסוק: 'נפשי יצאה בדברו', שיש שיעור לאדם כמה ידבר כל ימי חייו, ואם ירבה לדבר שלא במקום מצווה, הנה ממעט החיות Sefer Darkei Tzedek - page 10 - #54 ...


6

The Chofetz Chaim writes in a note to the fifth detail of permissible Lashon Hara in Hilchos Lashon Hara 10:14 אפשר דהוא הדין אם כוונתו בסיפורו להפיג את דאגתו מלבו - הוי כמכוון לתועלת על להבא, [ולפי זה מה שאמרו ז"ל, דאגה בלב איש ישיחנה לאחרים, קאי גם על ענין כזה]. אך שיזהר שלא יחסרו שאר הפרטים שבסעיף זה" It is possible that the same [allowance] ...


6

The OU quotes "the Kaf Hachaim (13:10) writes that one is permitted to count Jewish People in one’s mind (b’machshava), as long as he does not count them audibly." This is referring to the Kaf HaChaim Palagi (13:10) who writes: לא ימנה המנין לגולגולת לא בלשון לעז ולא בשאר לשונות ואפילו בלשון הקודש, אלא באומדנא ובמחשבה למראה עיניו, ולא יהיה רומז ...


6

By talking about something really interesting that applies to your crowd. Know your audience is rule #1. NOTE Some people will tune out easily when hearing a regular scholarly vort on the Parshah or Halachah. You should not use such ideas on that crowd. You should instead focus on heartwarming stories and aggadata. By opening up with a statement that is ...


6

This site says the source is a mystery. Despite the fact that it is oft cited as "Chazal say", neither the Mishanah nor Talmud cite this phrase anywhere. The writer surmises: that the phrase is an application of the principle taught by King Solomon in Proverbs: "As water [reflecting] the face is to the face, so a man's heart is to [his fellow] man." ...


6

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). ...


6

The barebone Halacha is in Yoreh De'ah 228 - סימן רכח - דיני התרת נדרים - where it says that all that the 3 people need to say is מֻתָּר לָךְ - preferably thrice. So I'm not sure what the others were saying but as long as they said מֻתָּר לָךְ (or similar, in any language) even once, the hataras nedarim is valid. My guess: They either say it often and ...


6

I have been corrected on several occasions, so I can describe what worked better or worse for me. I've tried to apply this when I'm doing the correcting (doesn't happen often), and so far it has seemed to work, i.e. not caused upset. First, the more private, the better. Sure you're at a kiddush, but there's a difference between walking up to the person in ...


6

Chayei Adam 5:27 writes the following (emphasis mine): ההוגה השם באותיותיו אין לו חלק לע"הב דהיינו שקורא השם בנקודותיו כמו שהוא נקוד היו"ד בשב"א והה"א בחולם והוא"ו בקמץ (ול"נ מדלא אמר ההוגה השם בנקודותיו ומדאמר באותיותיו ר"ל שאומר השם בהברת האותיות כידוע ליודעי חן והוא השם המפורש) או שאומר האותיות ואפילו רק מקצתו דהיינו יו&...


6

A Talmudic passage that may be relevant here: Berachot 17a מרגלא בפומיה דאביי לעולם יהא אדם ערום ביראה מענה רך משיב חמה ומרבה שלום עם אחיו ועם קרוביו ועם כל אדם ואפילו עם נכרי בשוק כדי שיהא אהוב למעלה ונחמד למטה ויהא מקובל על הבריות אמרו עליו על רבן יוחנן בן זכאי שלא הקדימו אדם שלום מעולם ואפילו נכרי בשוק A favourite saying of Abaye was: A man ...


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