Resultados da Pesquisa "Chaim"
The righteous who die young
I would appreciate it if you respond to my question : I would like to know why the righteous die at a relatively young age, I mean specifically around the age of 50? Such as, Rabbi Nachman of Breslav, the Holy Ari, Rabbi Moshe ben Israel Isserles, Rabbi Nathan David of Peshischa, Rabbi Moshe Cordovero, Rabbi Moshe Chaim Luzzatto (the Ramchal), and I'm sure there's more I don’t know. In addition, I would like to hear a lecture on the subject.
Can I do work before hearing Havdala after Shabbat?
Shalom Rabbi, Can I do work before hearing Havdala or before reciting the evening service?
10 Reasons Why We Should Study Mishnayot by Heart
What benefits can you gain by memorizing mishnayot orally? Also: Distinctive advice from the Holy Chafetz Chaim
How Did Rabbi Kanievsky Know the Groom’s Tzitzit Were Invalid?
A groom went in to Rabbi Chaim Kanievsky to receive a blessing. To his shock, the rabbi asked him “Why aren’t you wearing tzitzit?”
Grace After Meals
The following questions about the Grace After Meals (Birkat Hamazon) arose in the course of a class I give in the Central Synagogue in MD: I live with my wife’s parents. Must I recite the prayer of a guest every time I say Birkat Hamazon? If I order food from a restaurant to my friend’s house, with regard to Birkat Hamazon and the guests’ prayer, the table where we are eating belongs to my friend but the food from the pizzeria (or wherever I ordered from) belongs to me. So do I need to recite the guests’ prayer in this case? “What is left over should be for a blessing” – Is it necessary to leave over some food in order to say Birkat Hamazon? “Osei Shalom Bimromav” etc. – When we say this during Birkat Hamazon, do we need to bow from side to side and in the middle as we do at the end of Shemoneh Esrai? If not, why do we bow during the Amidah and not during Birkat Hamazon? Thank you,
Peut-on prendre la voiture après avoir allumé les bougies de Shabbat ?
Question : Nous vivons aujourd'hui loin de la synagogue la plus proche. J'ai toujours eu l'habitude d'aller à la synagogue et mon mari a donc suggéré que nous y allions en voiture avant Shabbat. Puis-je allumer les bougies de shabbat et réciter la bénédiction avan t de prendre la voiture ? Merci.
Is it permitted to carry weapons on Shabbat?
Is it permitted to carry weapons on Shabbat? And is there any difference between days where there is a major concern of danger and days when there isn’t? Can I touch a gun just like that on Shabbat for no reason?
Which is better - to be one of the first ten [men] or to come to the beit Knesset (synagogue) adorned with tefillin (phylacteries)
I would like to ask, which is preferable in coming to synagogue for shacharit (morning prayers): To be among the first ten or perhaps not to be of the first ten, but to come in wearing tefillin and tzizit (prayer shawl)?
the questioner forgot to add that there is a clear verse in the Torah that says “They sacrificed to demons” (Deuteronomy 32:17). This shows that the Torah itself testifies that demons exist, so how could Maimonides not believe in them? Another question is how could Rabbi Saadiah Gaon not believe in reincarnation? He even says that people who believe in it are fools who are need of Hashem's mercy. Maimonides didn't even mention reincarnation in his writings and his son Avraham ben Harambam spoke sharply against this belief: “The final reward is in the World to Come. Some of the primitive nations had a hard time accepting this idea, so they began to believe in the concept of reincarnation, that when a person dies and a soul leaves the body, it goes into a different body. A wise person and someone who is true to the Torah will not believe this, but the primitive nations do, and they are the ones that Hashem erased their names from this world.” How could this be? Another question is that Maimonides in Guide for the Perplexed calls the angels that were revealed to the prophet “a chizion - hallucination”. What, Maimonides doesn't believe in angels? However, in the Laws of Foundations of the Torah he does talk about “angels”! Another question is that the Arizal commanded his student Rabbi Chaim Vital not to go the graves of righteous people on Shabbat and holidays because at these times the souls ascend on high and they are not resting on the grave. So how could it be that people do go to these graves on the Eve of the holiday and even stay there on the holiday itself?
Can I Move to Israel if my Parents are Against it?
Q. Is it permissible for a son to move to Israel if his parents are opposed?
"Donating a Kidney is Like Giving Birth"
Chayim Ehrenfeld, a Hidabrut employee, donated a kidney as part of the Matnat Chaim organization. In a special interview, he talks about his decision to donate and the extraordinary experience of providing life and health to a Jew in need.
Which Agent Should I Use?
I have a house for sale. I have a Jewish agent that gave me a low estimate on the house. I have a non Jew that gave me a higher price which I think is fair. Could I go with the non jew or should I go with the Jew which perhaps will cause me a loss of money. My real agent is G-d. What shall I do? I intend to give some of the money to zedaka.
Atonement for a seminal emission
Hello! How can one atone for a seminal emission. Thank you!
Est-il possible de répondre Amen quand je n’ai pas entendu la bénédiction ?
Question : Bonjour Rav, J'ai appris qu’un « amen orphelin » c'est lorsque je réponds amen à une bénédiction sans l'avoir entendue, même si je sais de quelle bénédiction il s'agit. J'aimerais savoir que se passe-t-il si je vois quelqu'un dire une bénédiction mais que je ne l'entends pas car il la murmure. Puis-je répondre Amen ou cela sera considéré comme un « amen orphelin ? »
Convert including his wife or guests in Kiddush or Grace After Meals
A small introduction: In Tosafot on Gemara in Sotah (page 37, side 2), it is explained that the rule of arvut (taking responsibility for one another) that came into being at the time that the Torah was given only included the 603,000 men and children that left Egypt, who took responsibility for each other at the time the Torah was given, but the eruv rav (mixed multitude)who came out of Egypt with them and converted and joined the Jews were not included in this concept of arvut . If the eruv rav who left Egypt with the Jews were not included in arvut, then all the more so it should be obvious that converts who have only recently become Jewish are not included, – see Tosafot there. (Also, one can study Rashi and Tosafot in Niddah page 13, side 2, who seem to differ in opinion). Also, one needs to take in account the viewpoint of Tosafot who holds that converts are not included in arvut. Can one allow a convert to lead prayers or to make Kiddush and include others in their obligation, when the convert has already fulfilled his own prior obligations beforehand (because if he himself all needs to fulfill the obligation, it seems that it would be obvious that he can include others, because there is no need for the concept of arvut , since we have another law of shome’ah kaoneh [one who listens to the blessing, it’s as if he said it himself], but when he himself already fulfilled his own obligation, the law of shome’ah kaoneh is not enough, because he himself has no obligation anymore and without the law of arvut , he cannot say this blessing at all)? (The law of arvut, allows him to say the same blessing again in order to include others). Truthfully, there is a law in Shulchan Aruch, Orach Chaim, (chapter 53, paragraph 19) that a convert is allowed to lead the prayers, and over there the Beit Yosef does not mention any exclusions. If we do hold like the opinion of Tosafot that there is no arvut with converts, if so, this law of yatza motzi (one who fulfills his own obligation can include someone else) could not apply and we could not allow a convert to lead the prayers, because he has fulfilled his own obligation when he said his own quiet prayers, and the repetition of the prayers was fixed in case there are those who can’t read and need someone to pray for them. In the Kehilat Yaakov, he asks, since the Gemara in Kidushin says: Rabbi Chama the son of Rabbi Chanina says: When G-D places his Sanctity, he only places it on Jewish families who can trace their lineage as it says (Yirmiyahu, chapter 31), “So says G-D, at that time, I will act as G-d to all families of Israel” – it does not say to all of Israel but to all families. And they will be for me as a nation – Rabbo Bar Rav Huna says: This is an extra advantage that Jews were given over converts etc.”. If so, how can a convert be included in the necessary 10 needed to be considered praying with a necessary quota of ten. The law of needing to pray is public is because that G-D’s sanctity is only present when there are 10 people (Sanhedrin page 39, first side), and with a convert, since Hashem’s sanctity does not rest on him, it would seem all the other 9 people would lose out. Furthermore, we can ask that if we look in the Rosh (Brachot page 48, first side)who writes that even servants are included in the promise of “I will become holy amongst the Jews” because they are obliged to keep the mitzvot (commandments) like a woman is, then a convert’s level should be higher than the a servant in this matter. He continues to write that therefore, that the fact it’s written that Hashem’s sanctity does not rest on a congregation of converts is not an actual law that applies across the board, but only applies to being able to receive prophecy, as a convert will not become a prophet. According to him, that when the Gemara continues and says that a “congregation of converts is not considered a congregation”, it only refers to the subject of them having a family lineage. Regarding birkat hamazon (Grace after Meals), there are other questions, mainly regarding the actual obligation that a convert has regarding this blessing. According to the Meiri on Gemora Brachot (page 20, side 2), a convert cannot include others via his own obligation to say this blessing. Seemingly, the reason he gives for this is according to words of the Ramban in Bava Basra (page 81, side 1) that a convert cannot say “ al shehinchalta lavoseinu ” (thank G-D for having given the land of Israel to his fathers), because he doesn’t receive a portion of Israel with the rest of the Jews. One can further study what the Minchas Chinuch says regarding this topic. My questions are: Can a convert include his wife or guests when he says Kiddush, Havdalah, and Grace after Meals? What does it mean that Hashem only rests his sanctity on families that can trace their lineage among the Jews?
Quelle bénédiction récite-t-on sur le parfum ?
QUESTION : Bonjour, 1. Quelle bénédiction récite-t-on sur un parfum ou sur une fleur ? 2. Je lis les bénédictions du matin dans mon livre de prières. Si j’étude de la Torah pendant la journée, dois-je réciter à nouveau la « brahka » pour l'étude de la Torah ? Merci d’avance,
Swimming pool on Shabbat
I would like to know if it is permitted to swim/dip my legs in a swimming pool on Shabbat .
Can a non-Jew repent?
I wanted to ask: Can a non-Jew repent or was repentance given only to the Jews?
Listening to Music on Motza’ei Tisha B’Av
When does Tisha B’Av end? I always thought it ends on Motza’ei Tisha B’Av, but lately I heard a rabbi saying that only after the 15 th of Av can we celebrate, listen to music, swim at the beach, etc.
I have a house for sale. i have a jewish agent that gave me a low estimate on the house. I have a non jew that gave me a higher price which i think is fair. Could i go with the non jew or should i go with the jew which perhaps will cause me s a loss of money. My real agent is Hashem Yitbarach. What shall i do? i intend to give some of the money to zedaka. toda ubibracha.