14

The source in Halacha is Shulchan Arukh (Even HaEzer 21:1) צריך אדם להתרחק מהנשים מאד מאד...ואסור לשחוק עמה...‏ A man must distance himself from women very, very much...it is forbidden to play with her... among lots of other things men shouldn't be doing with unrelated women. Many of the specific examples brought there and elsewhere in older texts ...


11

There are two basic schools of thought about this principle cited by Rebbi Zeira. The Talmud in Niddah 66a is the most primary source for the discussion of this. אמר רב התקין רבי בשדות ראתה יום אחד תשב ששה והוא שנים תשב ששה והן שלשה תשב שבעה נקיים אמר ר' זירא בנות ישראל החמירו על עצמן שאפילו רואות טפת דם כחרדל יושבות עליה שבעה נקיים Rav said: Rebbi ...


10

R' Dovid Feinstein rules that chalav stam in the US is permissible me'ikar hadin year-round, so it is not comparable to pas palter and one need not be strict to the same degree of pas palter. However, he does maintain that chalav Yisrael is ideal, so it seems like he might consider it a reasonable optional practice to undertake during the aseres y'mei t'...


10

R. Herschel Schachter quotes an informative anecdote (in this essay): Rabbi Yehuda Amital (shlit”a) relates that when he was a teenager learning in yeshiva, when the students learned Mishna Berura and came across a statement that “one who is a ba'al nefesh should act on accordance with the stringent view”, they thought to themselves that this certainly ...


8

First thing... The Mishnah Berurah (including the Be'ur Halakhah) has a number of idioms for soft stringency, ie for presenting a stringency as a desired objective but not as baseline law. Some statistics from Benjamin Brown's article in Contemporary Jewry (table on pg 2 of the PDF): Yeish/tov/nachon/raui lehachmir: 458 times ... lachush: 223 ... lizaheir / ...


7

My rebbi in הלכות שחיטה told me that chassidishe שחיטה used to mean that the שוחט had special intent to release the גלגול in the animal and/or to release the inherent spark נצוצות that are in every thing, but eventually that knowledge got lost even to the חסידים (as far as most people know), and now it is only a remembrance to that earlier time.


7

The traditional practice in Chabad was to only start putting on Rabbeinu Tam Teffilin with permission from the Rebbe* (basically establishing that they had achieved this requisite level of piety), and typically after marriage. However, the Alter Rebbe of Lubavitch writes in the siddur that: כל אשר נגע יראת אלהים בלבו יניח תפילין דרבינו תם בלא ברכה אחר התפלה ...


7

If you really need a Shulchan Aruch which addresses this type of issue, I'll quote from the end of hilchos yom tov siman 529 where the Mechaber just finished talking about simchas yom tov and what bad things can come out from too much fun. He then brings from the Rambam: "Beis Din is required to appoint watchmen on the festivals to go wandering and ...


6

To add to Shmuel Brin's answer: R' Moshe Feinstein rules that a Jew married to a non-Jew is presumed to not observe Shabbos, and R' Moshe implies that such a person would have the presumptive status of a public Shabbos violator. Accordingly, R' Moshe rules that non-mevushal wine such a person touches is forbidden (Igros Moshe YD vol. 2, §132). R' Yosef ...


6

While I'm late to this discussion, I'd like to straighten out and clarify the issues involved. There are a number of matters here: 1) Yiras Shamayim. This requirement in a shochet predates chasidism by a long time, and is quite mainstream. Here is a quote from Shulchan Aruch (YD 18:17): טבח שלא הראה סכינו לחכם (ונמצאת יפה), היו מנדין אותו. ואם נמצאת פגומה, ...


6

As discussed previously: Yoreh Deah 240 siman 8 says that kibud av v'em does not override "any torah or rabinic commandment." Beis Lechem Yehuda there comments: If a son knows that his parents fret when he fasts, he should not fast any days that are not obligatory. The Pischei Teshuva talks about wearing black as a sign of mourning, or saying kaddish; ...


6

R. Avrohom G. Yachnes addresses this in his commentary to Orchos Tzadikim. A Treasure for Life Vol. I p. 62 On the other hand: Years ago, while in kollel, I had the unusual privilege of engaging in conversation with HaGaon R' Yaakov Kamenetsky zt"l, during a visit to our yeshiva. I said to R' Yaakov that after stating the halacha, the Mishnah ...


5

There are different types of Chumrot, as I see it. 1. Fence Sometimes we (personal or dictated by Chazal) need a fence to keep us away from the actual transgression. This way, if we stumble we hit the fence and don't fall into the pit of sin. This is the fence referred to - and recommended - in the first Mishna in Pirkei Avot. This is your typical Humra. ...


5

The rationale behind this is that if the straps turn over, the black will still show. Call it Frum marketing. See Mishnah Berurah 33:21 and Ohr Zaruah 564 - this is the view of Rambam, though we don't accustom ourselves to do this! The Shevet Halevi 9:16 disapproved - none of the Gedolim did this until now! Kikar Shabbat reports that R' Eliashiv refused to ...


5

Yeshivat Hesder Yerucham has a long discussion on Kibud Av V'Aim. It mentions in the name of Harav Yaakov Ariel that Midas Chasidus is not Doche Kibud Av V'Aim. הוא מסביר שזה תלוי בשאלה האם הידור מצווה דוחה כיבוד אב ואם, שכן במצוות מלחמת מצווה יוצאים ידי חובה גם כטוראי פשוט. הרי"א מוכיח שמידת חסידות לא דוחה כבוד אב ואם, וכן מנהג.


5

The Igros Moshe (YD 2:33) writes that the common custom is to consume pas palter even where pas yisrael is easily available.


4

There is a difference between a child keeping his own chumros, and trying to force his parents to follow that chumro. http://www.chabad.org/library/article_cdo/aid/110113/jewish/Some-Basic-Laws-Of-Kibbud-Av-Va-Em.htm This summary of hilchos kibud av v'em would seem to indicate that a child is forbidden from telling his parents directly that they're doing ...


4

While I cannot corroborate the idea that the angels do not accompany us to the bathroom, I know that there is support both for a similar stringency, and for its non-applicability in the Mikvah. One should be modest and never appear naked, even when getting dressed; to that end, one should get dressed under one's covers. When entering a Mikvah or public ...


4

I don't know. But Rav El'azar Meir Teitz provided some data points (but the hyperlinks are mine): The comment was made that there is "a minhag amoung many chassidim to not eat anywhere except in their own house." This… was not restricted to chassidim; it was apparently the norm in Lita as well. My father z"l taught me to take nothing in ...


4

The P'ri To'ar (YD 19:1) in a discussion of the obligation to slaughter a Ben Pekua' (live offspring found in a kosher slaughtered mother which biblically is included in the mother's slaughtering but rabbinically requires its own slaughtering because of chashad -- looking suspicious) mentions this rule of Chanukkah (which also relates to chashad) and notes ...


4

It was well know in the 1980's in our Yeshiva - Kol Torah - that the Rosh Yeshiva - HoRav Shlomo Zalman Auerbach זצ"ל used to light his Menora at his front door and a single candle at the window facing Rehov Usishkin.


4

The sefer Chayei Moshe, by R' Moshe Mendel Shklarsh, in his section on Klalei Psak V'Halacha, discusses yuhara. He writes that it only applies to be stringent in public on something that, min hadin (according to the basic law) is permitted. (At the end of the discussion he mentions that some say it can even apply to private practices.) There is a special ...


4

I feel the need to post this because of the widespread misconception on this topic, as evidenced by Daniel's comments above, and the number of agreements to them. It is a major Machlokes Haposkim as to whether or not one may drink "Chalav Stam/Akum" if there is significant reason to believe that the Goy has not added milk of any non-Kosher animals. ...


4

R. Eliezer of Metz in Yereim 274 writes explicitly that one should not put any food in a keli sheni nor in a keli shelishi (if they are at the temperature of yad soledet bo) as we do not know which types of food would cook in such a vessel: יזהר אדם שלא להכניס בשבת שום דבר בכלי שני ואף בכלי שלישי שהיד סולדת בו שאין אנו בקיאים בדברים רבים וקשים מי הוא ...


3

Aside from the previous answers, the concept שלא יהא לבו נוקפו may apply here - see Niddah 12a that discourages doing a bedika/examination directly after/before intimate relations - as a matter of course - because it may scare off the husband. If we suggest going to Mikva even when she is 'legally' tahor, they may be uneasy in a similar situation if Mikva is ...


3

IN GENERAL A woman who has been to mikve has a chazaka of being "clean" therefore whenever a question comes up (excluding days where she must check herself i.e days 30,31) the Rabbi needs concrete evidence to break that chazaka so any reason to say the stain came from some place else is enough to keep the chazaka in place and it's not considered being ...


3

The Beis Yosef in O.C. 603 quotes a Tashbet"z quoting R' Shmuel of Burnburk that one shouldn't accept not to eat pas palter during aseres yemei teshuva because if he did he'd have to continue keeping it all year. We don't pasken like that which is where the Aruch HaShulchan is coming from. That being the case I think it's clear from the poskim the way they ...


3

This is only a partial answer. I have heard from Rabbi Moshe Sternbuch, (formerly in South Africa where he was my family's Rav, now Raavad of the Edah Hachareidis, Jerusalem), that a Baal teshuva does NOT wear tefilin on Chol Hamoed as this is lechumrah. One only wears tefilin, if one has an existing family tradition to do so.


3

The closest thing I could find is this, on 16a: ואמר רב תחלת הוראה דהאי צורבא מרבנן לקלקולא אי אמרת בשלמא לקולא קאמר היינו קלקולא אלא אי אמרת לחומרא מאי קלקולא איכא כיון דמקלקלי בה רבים היינו קלקולא (in the context of a chumra) Rav Tachlis says: This young rabbi's ruling is problematic. The gemara asks "if it were unnecessarily lenient I would ...


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