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Water doesn’t count b/c it’s not a chashuve mashke [Rav Elyashiv?]
I heard this from Rabbi Mizrachi.
Bowing at Barechu is a legitimate minhag. Look in the siddur (Artscroll).
A box of rugelach and a bottle of grape juice (though you won’t be yotzi with this according to the Gr”a).
Go on youtube.
Type in “levaya Rav Belsky.” The whole thing will come up.
zogt_besser: The Shla HaKodesh says that on Shabbos we should greet one another with Gut Shabbos and not Good morning, etc.
Rebbe Akiva Eiger says that by saying Gut Shabbos, one fulfills a Torah commandment of “zachor es yom hashabbos lekadsho.”
one sixtieth of Olam Haba
Gehinnom is much hotter.
Rabbi Eli Mansour:
whether one may invite a non-observant Jew to his home for a Shabbat meal, knowing that the guest will drive there (and back) on Shabbat…. There is one writer [rabbi]
From dinonline:
If it is certain that the guests will be leaving by public transportation, it would not be permitted to invite them to the Shabbos meal, because this would involve the prohibition of lifnei iver lo titen michshol (carrying the money for public transportation could be a full Torah prohibition). However, when inviting the guests, they can be politely asked to walk home after the meal (if this is possible, or to stay for the entire Shabbos if this is not possible), in order to avoid a desecration of the Shabbos. If their method of going home is unclear, it would be permitted to invite them for Shabbos, and, indeed, a mitzvah to do so, seeking to draw them closer to their roots.
Sources:
See Iggros Moshe, Orach Chaim, vol. 1, no. 99; Chashukei Chemed, Pesachim, p. 189, in the name of Rav Elyashiv shlita.
When you daven, you can have in mind that H’ should bless all Jews with health, parnassa, peace, etc.
We are not police officers. If someone insists on being mechallel Shabbos, we are not going to lock the door and keep them inside.
As long as you extend a genuine invitation to sleep over (and there is, indeed, a bed for them), it’s OK. Mention throughout the seuda that they are welcome to sleep over, etc.
OP – Do you have any specific situation in mind?
do you need to be friendly or be best friends with every jew of your gender?
In a way, yes. But it applies only to those who are shomer Torah u’mitzvos.
Ask your Local Orthodox Rabbi.
The best thing to do is to offer them a place to sleep. If they refuse to sleep over, that’s their problem, not yours.
“A lot of yeshiva bachurim have them.”
And a lot of yeshiva bachurim don’t. Maybe it was during the 3 Weeks?
assur
MB 27:15
There are numerous poskim [e.g., because one will look like a goy (in addition, it is forbidden for a man to have long hair because it makes him look like a woman)].
See RAMBAM HILCHOT AVODA ZARA, CH 11:1. SEE ALSO
SHULCHAN ARUCH YORE DEAH, SIMAN 178.
Even if a person wears Jewish clothing, if his hair is long he transgresses a prohibition of the Torah (!) (SHEELOT UTSHUVOT DIVRE CHAYIM 1, YORE DEAH, SIMAN
30)
The Pri Megadim 27, the Chasam Sofer, the Machatzis Hashekel (27:4), the Kitzur S”A (10:6), the Mishna Berura 27:15, the Ben Ish Chai (Parshas Chayei Sara), and a good number of other poskim mention the fact that long hair (or certain kinds of long hair) prevents the fulfillment of the biblical commandment of donning the tefillin shel rosh.
See Mishna Berura (27:15) that, in addition to problems of chatzitza, a lot of hair can prevent the tefillin from being secured in the right place. Apparently, the Chofetz Chaim means that the tefillin are supposed to be on the head, which may be accomplished even if there is hair in between. It is not supposed to be sitting on a clump of hair, which happens to be supported by the head.
According to kabbalah, a man should keep the hair of his head short (see Writings of the Arizal, Ta’amei Hamitzvot, parashat Kedoshim).
About cutting excess hair – see Zohar, parashat Tazria, page 48b.
See also http://www.theyeshivaworld.com/coffeeroom/topic/shave-head.
Open up a sefer or Gemara.
Monopoly is a shailah. Rav Scheinberg zatzal allowed it, but others do not.
The purpose of Shabbos is to learn Torah, not to play games.
Monopoly is a shailah. Rav Scheinberg zatzal allowed it, but others do not.
Learning Hashem’s holy Torah (which is the reason that learning in the regular manner is forbidden on Tisha B’Av).
Davening.
Making brachos to Hashem.
Putting on tefillin, or doing other mitzvos.
Shabbos Kodesh and Yomim Tovim, including Purim.
Drinking wine (in honor of a mitzvah).
On 9 AV – Only after chatzos, only in private, and only if necessary.
Joseph: What I meant that it is forbidden to shake hands with any woman, regardless of her Jewishness or lack thereof.
Rabbi Zilberstein has a whole list of the aveiros that one transgresses when he doesn’t put away seforim properly.
In Mishneh Halachos (6:223) Rav Menashe Klein is asked about shaking hands with a woman who offers her hand and it would be embarrassing to her if rebuffed. He says that the questioner maintains that although Rav Moshe Feinstein prohibited it even under these circumstances and he assurs it despite the fact some Bnei Torah are lenient in order not to embarrass the woman, claiming they heard this “heter” from a Rosh Yeshiva.
Rav Menashe Klein says that this is absolutely not a heter and should not be repeated even if it is true that a Rosh Yeshiva said it. Not embarrassing someone is not a sufficient reason to be oveir and “Abizrahu D’Giluy Arayos”; an ancillary issur to illicit relationships. With this nonsensical logic one can come to permit many issurim Chas V’Shalom.
The people who are Meikil to shake a woman’s hand rely not on the above heter but rather on the Shach (YD 195:20) who brings the Rambam that says touching a woman is only assur if it is Derech Taava V’Chiba, in way that is based on attraction. Rav Menashe Klein however disagrees with this heter and says that firstly many poskim hold like the Bais Yosef who disagrees with the Shach. Secondly the case of the Shach is a Doctor taking the pulse of a woman. Since it is in the course of his professional duty the Shach is lenient. In this case says Rav Menashe Klein, it is possible that even the Shach would prohibit it since although the intention is not Derech Chiba, the act is a cordial introductory act between the two participants and can lead to a relationship especially in the case of this particular aveira which has such a powerful affect on people.
He ends by saying that he who listens to this “Tavo Alav Bracha”!
adocs – It has nothing to do with whether the person is Jewish.
From Torah.org:
Question: Is it ever permitted to shake hands with a woman? Is there a dispensation to do so if otherwise one would suffer a substantial loss or would embarrass the woman, possibly causing a chillul Hashem?
There are, however, some situations where a handshake is offered as a matter of protocol, such as an introduction to a customer or an employer, to a doctor or to a distinguished politician. In these situations, the handshake is not a sign of affection, friendship or a personal relationship and would, theoretically, be permitted. Still, the poskim are in agreement that one must do whatever he can to avoid shaking hands under these circumstances as well. This is because the yetzer hara for arayos is overwhelming. An innocent handshake may lead to a casual embrace; a harmless introduction may blossom into a full-blown illicit relationship. It is extremely difficult to define what is and what is not derech chibah when it comes to a handshake, and it is, therefore, the consensus of the poskim to be stringent in this matter{6}.
Under extenuating circumstances, e.g., one would lose his job were he not to shake hands with a female customer, or if, by refusing an extended hand, one would publicly humiliate a prominent personality, there are some poskim who find some room for leniency to return a handshake, if the hand is proffered in a manner which is clearly not affectionate. All poskim agree that one must do whatever he can to avoid being caught in such a situation.
All of these halachos apply equally to men and women.
“Kesubos 17a”
What about it?
benignuman – Do you believe that Hashem needs for any Jew to shake hands with someone of the opposite gender, in order to give that person parnassa, and if he doesn’t shake hands, Hashem won’t/ can’t give him parnassa?