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I do not (minhag HaGra).
people who are too lazy to make an al hamichya
Nitei Gavriel Succos 102:6:9 brings from Pri Tzaddik volume 5 – Rabbi Tzadok HaKohain – 44 that the source of drinking on Simchas Torah is King Solomon and goes on to say it is a Tikun for the original sin of Adam & Chava.
Rav Belsky was before his petira.
Now it’s Rabbi D. Feinstein, Rabbi S. Kamenetsky, and a few others.
The posuk says to send to a friend. If you send to an enemy, it is questionable if you are yotzi.
Source: torah.org article on halachos of mishloach manos
Chassidim have 2 holes. This is because the tzitzis strings have to hang over the corner of the begged, not hang down – which is what happens when you have 1 hole.
The OJ wasn’t kosher enough for you? Seriously? How can orange juice be non-kosher? There were bugs in it?
The Mishna in Pirkei Avos requires us to pray for the welfare for the government, as if it were not for fear of the gov’t, one man would swallow another alive.
From shulchanaruchharav Web site of HaRav Yaakov Goldstein shlita:
It is accustomed on Purim to allow males to wear the clothing of females and vice versa. This is not forbidden due to the cross-dressing prohibition as the intent is for mere joy [as opposed to promiscuity]. [Rama] [However many Poskim challenge this custom and thus practically one is not to do so.]
My rav, who is also a doctor, was once being interviewed for a medical position and he put a cast on his right arm.
The lady interviewer wanted to shake his hand and he said, in reference to his “cast”: “You see that I cannot shake hands.” She said: “Let me see what is wrong with your arm.” He said: “No.”
Then she said, “If you cannot shake my hand with your right hand, shake with your left hand.” He said: “I don’t shake hands with my left hand.”
Nechomah gave good advice. The manager is not going around to all the clients and inform them.
Rabbi Mansour shlita:
DailyHalacha.com
Brought to you under the direction of The Edmond J Safra Synagogue
Reading Tehillim at Night
It must be emphasized that on the nights when Tehillim should not be read, it is counterproductive to do so. Often, text messages go out asking people to read Tehillim on behalf of an ill patient, and sometimes these messages are received at night. One should not read Tehillim before Hasot on the nights when it is improper to read Tanach.
The Gemara in Horayos 13 has a long list of things that are good and bad for memory (see Artscroll footnote in particular).
But – To eat olives or to cut your fingernails in order is a lot less of a sin than to sit idly and “kill time” when one has the ability and the opportunity to engage in the most glorious form of avodas Hashem and kiddush Hashem known to man, which is learning the Torah, whereby (in the opinion of the Gaon of Vilna) one fulfills a separate mitzvas asei d’oraysa with every word that one utters in the course of his study.
Maran HaGaon HaRav Chaim Kanievsky shlit”a, the son of Maran HaGaon HaRav Y.Y. Kanievsky, the Steipler Gaon
Maran HaGaon HaRav Shteinman, he should have a refuah shleima
Maran HaGaon HaRav Karelitz
Maran HaGaon HaRav Edelstein
Maran HaGaon HaRav Shternbuch
Response from rav regarding how to deal with a prof who expresses views that are contrary to the Torah:
It would be an idea, depending on who the teacher is, to approach him and respectfully express your dissatisfaction with his lack of sensitivity.
See dinonline Web site.
Maran HaGaon HaRav Schach, zatzal, was known to say regarding certain Orthodox rabbis that their opinions are “forbidden to hear” due to being apikorsus. Included in this was a very famous rosh yeshiva and posek, as well as a well-known chassidic rebbe. But, again, where is the source in SA that apikorsus is forbidden to hear? (I am not disputing that there is such a source, but merely asking.)
All fruits and vegetables are kosher. However, the bugs that may be on them are obviously not. Therefore, one has to learn how to clean/ wash them. However, the fruit itself does not require rabbinical supervision. That is why it was very surprising to see peaches “certified” by the OU.
Dates are often sold with a heshcher. I am not sure why this is so, and I would imagine that they still need to be checked?
I did ask; hopefully the answer will come soon.
Where in the Shulchan Aruch does it say that it is forbidden for a Jew to hear apikorsus?
Fruits and vegetables do not require rabbinic supervision, unless they are from Israel. I assume that frozen berries fall into the category of “fruits and vegetables,” right?
Well, I only attended one class so far, and I do not know if this clown will continue with his comments in the future. Really, his comments are not necessarily relevant to the teaching material.
Obviously, if the rabbi is haredi, he will say that it is assur to attend a class where the professor spews heresy out of his mouth.
But in this case I need this class for my degree, and the only other option [to take it with a different prof] is on Shabbos. Maybe I should communicate to the prof that his uncalled-for comments make me uncomfortable? But he is probably already aware of that.
Historically, the Lubavitcher Rebbeim were vehemently opposed to Zionism.
As were the following gedolim: the Chofetz Chaim, Chazon Ish, Brisker Rav, Rav Schach, Rav A. Miller, the Satmar Rebbe, and the list goes on.
One of the major rabbis who supported Zionism was Rav Kook, but he died over a decade before the Medina was formed. Plus, the people who cite Rav Kook as a reason to support Zionism probably don’t follow the other things that he said [such as women not voting]. By the way, the Satmar Rebbe straight out called Rav Kook a rasha.
There are some people who are careful not to address a rav in the second-person (“You”). However, this depends. Sometimes it is OK. However, if the rabbi in question is a gadol or a rosh yeshiva, then one should use the third-person.
Quite frankly, the apikorsus that I posted in the name of my professor [that the Exodus never happened] should be more offensive to you, mods, than the part of my post which you took out. I am actually surprised that you left that part in, since it is 100% apikorsus. But OK.
A segula for parnasssa is to get a job.
Nu, so I was edited by the mods. OK. Do you want to edit the Torah also?
Editing a comment does not mean the moderator thinks the part removed is necessarily wrong. It means the moderator thinks it should not be posted on the CR. -100
I am not allowed to attend this class? It is a mandatory class for me to become a paralegal. There are two versions of the class that are offered – one with this low-life clown on erev Shabbos, and another with a different professor on Shabbos.
So in City Tech, which I started last Monday, I have a professor in “Philosophy of Law” who publicly stated, in front of the class, with me sitting in the front row, with my long beard, etc. that in his opinion the Exodus from Egypt never happened, and other things that are forbidden to hear and forbidden to repeat. And I will have to put up with this guy until the end of May. At least let him be embarrassed to say such things when there is an obviously religious person in the class. After all, I do not raise my hand in class and publicly advertise my beliefs regarding same-gender marriage.
edited
According to Chabad custom, one recites all of the morning blessings even if he did not sleep, with the exception of Asher Yatzar, which can be recited only if one (1) performed his bodily functions and/or (2) slept for half an hour, in which case he is like a new creation. Otherwise [if one did not sleep and is unable to relieve himself], Asher Yatzar is to recited without uttering the name of G-d or mentioning His Kingship.
Nevertheless, the non-Chabad custom is to skip al netilas yadayim, unless one relieves himself, in which case he can say it. Or he can hear it from someone else.
Elokai Neshama – one can hear from someone else.
The blessings on the Torah – one can be yotzi by saying Ahava Rabba and learning after the morning prayers. If one slept 30 min. the day before his sleepless night, he can say it. If he had in mind the day before that the blessings on Torah study should cease to be effective the following dawn, that is also good.
“WHO REMOVES SLEEP, etc.” – one hears from someone else.
Personally, I follow the Chabad custom in this matter.
RebYid – Seemingly, but the Gaon Rav Moshe Shternbuch shlita is of the opinion that one who prays in English should not use the word L-rd as it is not used exclusively in reference to Hashem but has other meanings, as well.
There is a mitzvah to say 100 brachos every day (for men, it is an obligation; for women, it is disputed in poskim whether it is an obligation). Why don’t you try that, instead?
A sick person does the best that he can. If necessary, he can daven sitting down or even in bed.
The same way that people take off a few minutes to go to the bathroom, the pilots, etc. can take off time to daven.
Certainly, pilots and athletes in training go to the bathroom and eat, right? What kind of athletes are we talking about?
How many oz. did you swallow?
From dinonline:
[including throwing rocks at police], it would surely be considered pikuach nefesh. Especially if they were told so by the security officers, since it was pekuach nefesh, then they were allowed to enter the car.
Regarding the fact that they put themselves into that situation [as opposed to staying home]
There was a poem in the 5 Towns Jewish Times:
I will not watch him come into the hall
I will not watch his [farewell] speech at all
I will go to the mall
and dream about that Great Big Wall
I will look at the clock
and count down the moments till we bid farewell
to Hussein Barack.
There is no prohibition of work during Chanukah because it is not a biblical holiday and the Sages never instituted an issur melacha on these days.
However, it is customary that in the first half hour after the Chanukah candles are lit, women refrain from certain chores, and there are different customs regarding which chores are included in this. Some say that this custom applies also to men.
Other than that, no restrictions – aside from the fact that some people (if they are able to) leave work early to allow for a timely candle lighting.
The candle must be long enough to [potentially] burn for 30 minutes after nightfall. If it happens to go out before then, you are still yotzi, but it is preferable to re-light it, and so is the minhag, especially if this happens on erev Shabbos before shkia.
Question: Is there anything wrong with admiring the colorful lights that the our non-Jewish neighbors hang up during their holiday season?
Answer:
It’s very wrong to admire anything that is in any way connected to avodah zarah. No! “Tizreim ki’mo da’vah” (Yeshai’ah 30-22). It’s disgusting. And even if you don’t think so, you must tell yourself that it’s disgusting. You must train yourself to think properly. The lights are disgusting. Chas ve’shalom to admire the lights.
I don’t want to talk in public about what they’re celebrating but it’s one of the most shameful things in history. A child was born from a woman who said, “It’s not from my husband.” Disgusting! He was born from a woman who said, “I admit, it’s not from my husband.” And they want to celebrate it with lights?!!
[HaGaon HaRav HaTzaddik Avigdor Miller, zecher tzaddik l’vracha]
lilmod ulelamaid – Regarding a person who uttered the name of G-d in the blessing of Shema Koleinu and subsequently reminded himself that he neglected to pray for dew and rain, it is a machlokes between the Chofetz Chaim and HaGaon HaRav Moshe Feinstein zecher tzaddik l’vracha:
It is good to say a bracha out loud so that other people will have the merit of answering Amein. You get two mitzvos: (1) reciting a bracha and (2) loving a fellow Jew – since you enable someone else to fulfill the mitzvah of answering Amein.
A bracha to which Amein was answered is a better bracha than one to which Amein was not answered.
There is a famous story about Reb Chaim Volozhner who was moser nefesh not to drink water until someone came to his house to say Amein, and G-d did a miracle for him by sending him an angel in the guise of one of his students.
Having said that, it is not modest behavior for an isha to say a bracha loudly just so that a man will answer Amein. If she is together with other ladies, then that’s fine.
The minhag in Chabad is to bless quietly, since there is an opinion that one is yotzi a bracha through hearing it and saying Amein even if the person blessing did not have in mind to be motzi the person listening. Thus, the listener will be unable to recite his own bracha later, since he was already yotzi according to this opinion.
On RH and YK, there is more room for leniency regarding raising one’s voice during SE, though it is better (and, in fact, obligatory) to be stringent according to kabbalah (and thus one is not to raise his voice while reciting SE on these days).
Verbalizing the words silently that not even the ear can hear: Some Poskim rule that one is to verbalize the words in such a quiet tone that even his own ears are unable to hear it. [there it states that one who hears his words is testifying false testimony and lacks belief in G-d]; the Zohar states that one who raises his voice in prayer his prayer is not heard above. Practically, however, the Poskim rule that one is to Daven loud enough for his own ears to hear [Admur the Baal HaTanya 101/2; Alef Hamagen 582/42 in name of Poskim], and the above statement of the Zohar will only take place in the times of Moshiach. [See Torah Or Vayigash 45; Likkutei Sichos of the Lubavitcher Rebbe 35 p. 192]
See here for a discussion of what halachos apply when one comes late to davening: http://www.theyeshivaworld.com/news/headlines-breaking-stories/257544/halachically-speaking-tefilla-btzibur.html
(5) Well, if you are davening word-by-word with the chazzan, then obviously you would finish at the same time, and then you would recite Elokai Netzor and step back.