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It is much better for the people who would use candles instead because setting up the oil is to much of a bother. For this reason alone it is worth it, there are people who are doing the mitzvah mehudar even though they aren’t getting dirty.
Gavra at work: I just want to be clear, when I sourced that page 382 I was not saying anything I was just quoting the page I think he got it from.
coreytothecup: It is machlokes if one can take a picture of a person even if the image does not protrude(Tur YD 141 quoting the Ramban). There is a further machlokes if the image is half or a whole person (Shach). There are gedolim who do permit pictures of gedolim and a lot of the times the picture is a half image. This is not psak this is just a quick overview.
Did you ever check into MASA they have a website.
Skiaddict: I am not here to give an opinion rather to give you the source I think you wanted pg 382 oz vahder levusha.
The Rambam discusess this issue in hilchos tshuvah 5:5.
An interesting answer :it says they had only for one day,mitvos ner ish u’beto answers they knew before the war this jug had for one day but after the war the same jug was good for 8 days.
I have a sefer which has 500 answers its called yimei smoneh chanuka.
pba: No problem, like I said there is a lot on the topic.
Did you look into michlala?
Pba: see magan avraham 201:4
The Rambam’s Shmoneh perakim deals with this.
Pba: There is a lot on this topic. It is not so clear we try to be more machmir l’chatchila. The Mishna Brura(128:175) is a good place to start.
Pba: dorasia where did you get that from? If you read the Mishna Brura he brings two tzadim and even in the second tzad he says tov l’hachmir l’chatchila.
The index finger is the true placement for a wedding ring.
Stamamen: I would assume it is perfectly fine since a couple is one unit and the husband would also benefit since he also lives there.Pba- a son has a mitzvah of kibad av v’aim and also benefits from helping out.I didn’t see these cases inside just speculating.
The Biur Halacha says a kohen to another kohen is efsher s’mutar,just want to be clear.
Good question, the Biur Halacha says efsher s’mutar.
If one has a preference I would assume it would be throughout the whole week. There is a machlokes between the rishonim if mincha gedola is preferred or mincha ketana is. Erev Shabbas channuka people are careful to daven by mincha gedola because it should be done before lighting the menorah.
MichaelC: Waiving ones honor is possible when there is a benefit(getting money,chosouv person) but when it is a degrading act (taking out garbage for someone else) it should not be done. If the Kohen decides to do it himself it is fine.
The source is Mishna Brura 128:175 where he talks about a degrading act and a regular act.
A kohen can take out his own garbage but one may not ask a kohen to take out garbage for him. The reason is a kohen has to be treated with an extra amount of kavod.
Sam2: My point is exactly that,the issur which you mention according to some was only from the cherem and not before.
Sam2: No one is misquoting anything. The reason why the cherem was instituted is a topic of debate. There is a shita which says if the proper nusach of the specific seal parutz geder… is not on it then one could read it. So the initial source is Rabbenu gershom. Even if the recipient gives permission to read it is still not so pashut another could read it,maybe the sender is makpid.
Sam2: He could be referring to the Gemara in Bava Basra 58 with the story with R’ Bana’ah.
First off, YU is a yeshiva and Touro is just a college there is no learning except for the landers yeshiva. If your asking the difference between Landers and YU they have different haskafas. Academically I would assume that YU has a higher standing.
Rabbeinu Gershom instituted some bans and one of them is not to read someones private mail.(same one who banned polygamy)
I saw another gemara(zevachim 85) which discuss R’Chanina S’gan Kohanim who said his father would push away blemished animals from on top of the mizbaech. The gemara then asks mai k’mashma lan so the gemara gives two answers, one in which the Tanna Kama did like his father the other answer seemed to go against what his father did in the mikdash.
Stamagoy: If someone relies on someones answer for psak it is on their own achrayis there are many disclaimers on this site which clearly say not to psaken from here. I do agree that this question should be asked to a rav because it is not so black and white.
The case of it being a b’dieved tzitz is from the kesef mishna 9:1 kli hamikdash.
The case of it being a b’dieved tzitz is from the kesef mishna 9:1 kli hamikdash.
If it is for style ,or posing as a man I believe one cannot(Yorah De’ah 182) ,but there is a difference if one is cold or wears it for comfort(wife is cold husband gives her his jacket I believe this is fine).This is not psak this is just a quick overview.
Sam2: There is another raya in my opinion concerning the gemara (sukka daf 5) with R’Eliezer who saw the tzitz in rome yet the chachamim didn’t go with that shita of how he saw it. They said it could be a b’dieved tzitz which is still usable. Meaning if a b’dieved tzitz would be invalid maybe they would have changed it,or you could learn maybe they had a mesora and they didn’t want to change it(not sure).
Some guys don’t like when they hear a girl went to seminary in Israel because she might have been brainwashed.
It seems to be that the mesora goes with the Aleppo Codex.
For some reason people never heard or know who the savoraim were.
The Translation of the Tosfos is as follows: Rabbeinu Tam explains that the gemara we have now exempts us from what it says in gemara avoda zara 19 that one should split their years(see rashi there as to what this means ) into three,one third with mikra, one third with mishna and one third with shas.
Thanks yitay for posting the Tosfos you beat me to it.
A great part of shas deals with navi,and who said bachurim are exempt from learning navi. There is a Tosfos which discusses this issue.
I never said there is a problem. I have seen them myself in Israel. There is a din of burning a sefer Torah written by a kofer which the tzadukkim def were(that was just a side note).
It has been said that they were written by the tzadukkim.
The shoresh is lomed = to learn. A good learner or genius is usually called a gaon.
They say in the name of the GRA that a lamdan is someone who sits and learns,and not someone who is smart and knows how to learn.He proves it from the word gazlan,if a person is smart and knows how to steal but doesn’t steal he isn’t called a gazlan until he actually does it.
Sam2: Indeed from that gemara it seems pashut to establish a state by force is assur.Unless you learn that they broke their oath so we don’t have to keep ours( I think I heard this savara before). Va’Yoel Moshe learns that a person is a kofer if he goes against these oaths.
This is a big debate how to learn the gemara kesuvos 111a.
The pesukim(23:17-20) which discuss the selling of machpelah states twice that the land of efhfron belongs to Avraham,why the redundancy?
The Ramabam Holds like Rav Hai Gaon that land is not acquired by a Jew until he digs or makes a change to the property.If a Jew pays money to a non Jew the property leaves the non Jews reshus but does not enter the Jews until he does something to the land.
Now we can reconcile the redundancy. The fist time the Torah mentions that Avraham acquired the land it says in the eyes of the children of chet(they thought he wasn’t a Jew). Since he paid they thought he owned it. When the Torah mentions Avraham’s ownership the second time it mentions that Avraham buried Sarah his wife (he worked the land) and in this instance the Torah considered the land to be his. (meshech Chachma)
Revach L’neshama
Very chassidish ,like it!
If one could read the rishonim and the gemara but would grasp it faster with artscroll,and then reads the meforshim inside it is very useful. I also wondered how people who refuse to learn from an artscroll how do they learn perek chelek.I guess they have a dic at hand.