If someone is eating candy or chewing gum and goes outside does he have to
recite another blessing?
No.Since this is the way of the world,
it is as if he made such a condition from the outset. Shut Igrot Moshe (Orach
Chaim 2:57.Unlike that which Ha-Rav
Chaim Kanievski said in the name of the Chazon Ish: "In my youth, I once
left the house with a piece of candy in my mouth, he [the Chazon Ish] said to
me that leaving the house is a change of location and I need to recite a
blessing, and when I come back inside I have to recite another blessing – even
100 times!"Divrei Si"ach Vol.
4 p. 20).
The army gave me a monetary gift from the Fellowship.Is it permissible to keep it?
It is forbidden.The full name is "The
International Fellowship of Christians & Jews".Christians have never been our friends and
are not now.They murdered us physically
during the Crusades and are now preparing to murder our souls with a Monetary
Crusade.Their method: To hug and choke
us (see Igrot Ha-Re'eiyah Vol. 4, pp. 74-76).
There is an initiative to train female Kosher supervisors.Is it permissible?
It is permissible.Shut Igrot Moshe
(Yoreh Deah 2:44).It is not new, it has
been around for a long time.
Is it permissible to hate leftists?
"Love your fellow as yourself".Take a map of Israel and look how many enemies surround us and you are
busy spreading hate within Am Yisrael?! (see Sefer Ha-Tanya Chap. 32).
Why is the prayer "Modim" which the community says during the
repetition of the Shemoneh Esrei called "Modim De-Rabbnan" – the
Rabbinic Modim?Is there a "Modim
De-Oraita" – the Torah Modim?
It is called "Modim De-Rabbnan" because the prayer is comprised of prayers
from various Rabbis (Sotah 40a).
Tzibur who has to use the Restroom
If I am the Shalaich Tzibur and I suddenly have to use the restroom, should I
continue or stop?
There is a discussion whether or not it is permissible to continue based on the
law of human dignity so that one will not be embarrassed (In general, it is forbidden
to hold it in, and in particular, it is forbidden to Daven when one needs to
use the restroom), but it is best to cough as if you have a problem with your
throat, signal to another person that he should replace you, and go to the
restroom as if you need a drink (see Ishei Yisrael 10:11, 12, 17 with notes).
You Can Eat
Is there a problem with eatting in a restaurtant that is "All you can
Yes, it is gluttonous.Rambam, Hilchot
Deot Chapter 5.
outside of Israel
Is it permissible to take a trip outside of Israel to refresh oneself?
There is no allowance for this.Perhaps
you can travel within our Land (Rambam, Hilchot Melachim 5:9.Shulchan Aruch, Orach Chaim 531).
Rabbinical practices of Ha-Rav
Shlomo Aviner Shlit"a
[Be-Ahavah U-Be-Emunah – Shemot
5774 – translated by R. Blumberg]
"Acquire for Yourself a Rabbi." (Avot 1:6)
principle is not obligatory. One may ask several Rabbis a question, and if
someone wants a lenient ruling, he is allowed to turn to a Rabbi who is known
to give such a ruling. "If someone wishes to follow the rulings of Beit
Shammai, he may, and if he wishes to follow Beit Hillel, he may" (Eruvin
6b). But one must be consistent.
the best way to grow in Torah and the fear of G-d is to select a Rabbi who will
most increase one's good traits, fear of G-d and Torah wisdom.
2. When to
that a person can solve himself he should solve himself and not ask a Rabbi.
Maran Ha-Rav Avraham Yitzchak HaCohain Kook presented a parable in Orot Ha-Torah
(5:4): Some people always go places on foot.They may well indeed by strong and courageous, yet they arrive at their
destination slowly, and cannot get to places necessitate riding on a horse.There are other people who always ride a
horse, arriving everywhere quickly, yet they are lazy do-nothings.And there are still others who walk whenever
they can, but ride a horse whenever they cannot walk.
It is the
same with asking Rabbis questions. There are people who decide everything on
their own. That is a problem, for with deep, complex questions one must take
council with the Torah, and “the letters of the Torah are horses of fire”. And
then there are those who check everything out with the Torah. That is a problem
as well, because one should exercise one’s mind. Finally, there are people who
decide what they can on their own, and what they cannot decide on their own,
they bring to their Rabbi. That is the ideal path.
Wording and the Art of Summarizing
important to learn the art of summarizing, i.e., relate only the necessary
details to the Rabbi. It pays to write out the question precisely and to read
it out loud instead of rambling on at length. Indeed, a halachic ruling is composed
of two elements: the situation and the law (Commentary of the Gra on Mishlei
One time a
Rabbi was learning with his son-in-law. When someone would come to ask a
question, the Rabbi would answer him and then they would continue learning. One
day a woman arrived with meat and asked whether it was Kosher. The son-in-law
said, “I'm just the son-in-law. The great Rabbi went out, and he will be back
in an hour.”The woman responded, “I
don't have an hour. My children are home, crying. You tell me what the law is!”
The son-in- law looked in the Shulchan Aruch, asked questions, found answers, clarified,
came up with an operating principle, and in accordance with that principle issued
that moment the great Rabbi returned. The son-in-law said: “It's good you're
back. This woman came here with this piece of liver. I asked questions, found
answers, clarified, came up with an operating principle and issued a ruling.”
answered: “Very good! But it's not liver, it's a spleen...”
must understand both the situation and the halachah.
person asking the question has to be precise with his question. Most of the
time, Ha-Rav repeats the question, in order to be certain that he has
understood the reality of the situation.
Ha-Melech did just that in the case of the two women, as it says in Choshen
Mishpat 17:7: “The judge must hear what the two litigants say, and he must
repeat their points, as it says: The King said: 'One says, 'This is my son, the
live one...'” (Melachim 1 3:23). The Rabbi must first get matters clear in his
head, and then issue a ruling.For him
to do this, one needs to provide him with accurate, specific information.
ask a Rabbi a question that has no practical ramifications, or without
intending to follow the Rabbi's ruling, but one must inform the Rabbi of this
in advance. When a Rabbi is issuing a ruling that is going to be followed, he
makes much more of an effort. So one should not deceive him.
Ha-Rav Meir Brandesdorfer, author of Shut Knei Bosem and a member of the Beit
Din of the Eidah Ha-Chareidit, was asked a halachic question, he would
sometimes respond by asking in return, “Tell me the truth: Does this question
have practical bearing?” When asked about this, he would explain that when a Rabbi
issues a ruling with practical bearing, he has special, Divine assistance
directing him to the truth of Torah.Another
time he said, “A Rabbi is not an answer factory".
pointed out that all of the responses of the Rishonim and Achronim were written
based on questions that were sent from all around the world, except for Shut
Terumat Ha-Deshen, as brought in the Shach, Yoreh Deah 196:20 (The author
himself invented the questions).This is so because a change in a small detail
can change the halachic ruling (Heichal Hora'ah, pp. 17-18).
Present, and the Locale
take note of who else is present when one is asking a Rabbi a question. If it
is a personal matter or a matter for discretion, it should not be asked with
others present. Likewise, one cannot clarify important matters while walking
along the street. Rather, one must approach the Rabbi in a serious manner in an
Moshe Mordechai Ha-Levi Shulsinger related that he was told by Ha-Rav Yechezkel
Abramsky, author of the work Chazon Yechezkel, “When you ask a question and
expect an answer, look around to see if there is anyone in the vicinity whose
presence could keep the Rabbi from answering, and if so, be prepared not to ask
the question. We derive this from Akeidat Yitzchak. The whole time Yitzchak
wanted to ask his father, 'Where is the lamb for the burnt offering?' but he
thought the presence of the lads there would keep Avraham from answering him.Therefore, only after Avraham told them,
“Stay here with the donkey,” and Avraham and Yitzchak walk on alone, did
Shulsinger found a source for this idea in the Talmud Yerushalmi (Sanhedrin
1:2).Rabbi Yirmiya asked Rabbi Zeira: Isn't
the city of Lod in Yehudah?He answered:
Yes.He asked: Why then don’t they intercalate
the year there?Rabbi Zeira said:
Because they are arrogant and lack Torah.Rabbi Zeira turned around and saw Rabbi Acha and Rabbi Yudah ben Pazi
standing behind him (The Pnei Moshe explains that they were from Lod).Rabbi Zeira said to Rabbi Yirmiya: What have
you done now?! The Pnei Moshe explains his word: You saw them, and you
shouldn't have asked this question in their presence (Pninei Mishmar Ha-Levi,
Understanding the Rabbi's Answer
well to the Rabbi's answer instead of guessing what he's going to say. The
reason we ask Rabbis questions is to receive an answer from them, and not from
ourselves. Sometimes we ask a Rabbi a question and he answers, “I don't know,”
or “I'm not familiar with that.” Even this is a type of an answer, involving
his taking a stand.
Ish said: Even “I don't know” is part of the Torah. In other words, when a
person is reviewing his learning, he has to say, “This I now know and that I do
not know” (Sha'arei Aharon Vol. 1, p. 44, in the “Sha'arei Ish” booklet).The Steipler Gaon once complained to a great Rabbi,
“When I say, 'I don't know,' everyone interprets it as though I was in doubt” (Orchot
Rabbenu Vol. 1, p. 38, in the addenda at the end). Ha-Rav Chaim Kanievsky was asked,
“When you answer a question with, “I haven't heard,” do you usually mean, “I
don't accept that”? He answered, “I mean it literally” (She'elat Rav 1:22, #8;
Segulat Raboteinu 257, note #319).
one asks Ha-Rav about some practice or spiritual remedy, and he answers, “It
has no source.” By this he means, “It has no source in the Torah, the Mishnah,
the Talmud, the Rambam, or the Shulchan Aruch. Everything must be proven. Even
regarding the Mishnah itself, the Talmud asks, “Where does this idea come from?
There are things that are brought in the recent Sages with proofs, and we are
obligated to observe them. Yet if a practice is recommended without proofs,
even if one of the recent Sages mentions it, it is not binding.With all due respect, it is impossible for us
to fulfill every practice recommended by every recent Sage, without proofs from
ancient sources. Otherwise we will collapse under the unending flood of
instructions, for thank G-d, there are a lot of recent Sages, and they've said
a lot of things.
particular ruling has become very widespread, one should not diverge from it
unless one's own Rabbi rules differently (Shut She'elat Shlomo 2:223, 3:263)
a Rabbi will answer differently than he has answered in the past. There are
probably different circumstances or a borderline situation requiring the Rabbi
to rule however he is inclined to rule at this moment (Sefer Ha-Chaim, of Rabbi
Chaim ben Bezalel, the Maharal's brother).
Ha-Rav Moshe Feinstein was asked a question and he ruled what he ruled, but his
ruling went against what he himself had previously ruled in his Shut Igrot
Moshe. His family wondered, “If you've changed your opinion, how can we go back
and reprint the Igrot Moshe almost every year in exactly the same wording?” He
responded, “What is the problem? There are two approaches. Both are the word of
the Living G-d” (Meged Givot Olam p. 56).
Same Question to Two Rabbis
Is one allowed to ask the
same question to several Rabbis and in the end to decide whom to follow? A: It
depends on what you are asking.The
Gemara in Avodah Zarah (7a) says that one who asks a Rabbi a question about
something and the Rabbi declares it impure may not ask another Rabbi who will
declare it pure, and one who asks a Rabbi a question and he declares it
forbidden may not ask another Rabbi who will declare it permissible.This ruling is quoted in the Shulchan Aruch
(Yoreh Deah 242:31).Why is it forbidden
to ask the same question a second time to a different Rabbi?Some explain that it is because of the honor
of the first Rabbi (Rashi to Niddah 20b): You asked a question and don't like
the answer so you are going to a different Rabbi?!You are shaming the first Rabbi!Others explain that when the first Rabbi
rules, the object on which he ruled now has the status which he placed upon
it.This means that if I ask a Rabbi if
something is kosher or not and he rules that it is not kosher, the ruling of
another Rabbi cannot change it.The Halachah
follows the second explanation (This is the opinion of most Rishonim – Rabbis
of the Middle Ages – including Ra'avad, Ramban, Rashba quoted in the Ran Avodah
Zarah ibid. and Rosh, ibid. 1:3).Therefore, when I ask a Rabbi a question about a piece of meat, the meat
has the status of his ruling, but if I have another piece of meat and I have
the same question, I can ask a different Rabbi.There are also questions regarding a person's activities: How do I act
in a given situation?A Rabbi's ruling fixes
the status of an object, but not the status of a person's activities.Regarding an object, you can only ask one
Rabbi, but regarding a person's conduct, you can ask various Rabbis.Even in the case of an object, if I really,
really want to ask a second Rabbi, I can ask a second Rabbi if I tell him that
I already asked the first Rabbi.If the
second Rabbi so desires, he can talk to the first Rabbi and try to convince him
to change his mind (Rama ibid.).I
remember that someone once asked me a question regarding the laws of Family
Purity and I answered: she is impure.The questioner went and asked Ha-Rav Mordechai Eliyahu. Ha-Rav Eliyahu
called me and said: "Rav, look at it from this perspective and that
perspective."I then understood
that it was permissible to be lenient and I said: "I retract, she is
pure."Furthermore, it is obvious
that someone who asks a theoretical question may ask as many Rabbis as he
wants.You may also ask questions to
different Rabbis at different times, since all Rabbis are Torah (And this is
also the ruling of Ha-Rav Shlomo Zalman Auerbach in Ve-Alehu Lo Yiblo Vol. 2
Who Rule Leniently and then Are Strict on Themselves
A Rabbi is
allowed to permit something and then to treat it as forbidden to himself. The
family of Rabban Gamliel were lenient for others but strict for themselves
(Mishnah Shabbat 1:9).Although the
Belzer Rebbe – Mahari"d – said that a Rabbi who provides supervision on a
product and does not eat it at least once will not have much assistance from
Heaven.When Ha-Rav Shmuel Salant, the Rabbi
of Jerusalem, ruled that a particular food was kosher, he would eat from that
food to show that he, too, relied on the food's Kashrut.And Ha-Rav Eliezer David Greenwald, author of
Keren Le-David and Rav and Rosh Yeshivah in Satmar, who did not carry within
the Eruv on Shabbat did so once to show that it was completely Kosher.Similarly, Ha-Rav Mendel of Vitebsk did not
carry within the Eruv on Shabbat in Tzefat, but did so once on Shabbat Shuva to
show that it was Kosher.And Ha-Rav
Moshe Halberstam of the Eidah Ha-Charedit in Yerushalayim related that the
Admor of Pupa was in Yerushalayim and carried out a book on Shabbat in order to
show that the Eruv of the Eidah Ha-Charedit was Kosher.Commentary on Pirkei Avot 'Az Yomru' of Ha-Rav
Yitzchak Aharon Goldberger, Dayan and Rosh Yeshiva for Pupa Chasidim, pp. 73,
When someone drops a plate or glass and it breaks on the floor, there are
always those who yell: Mazal Tov, and even clap in joy.Is this proper?
should certainly not do this, since it embarrasses someone in public,
which is a severe prohibition.The
Gemara in Berachot (43b) says that it is better for one to throw himself
into a fiery furnace than to embarrass another person in public.Rabbenu Yonah explains that it is better
to die than to violate embarrassing another person in public since it has
an aspect of murdering another person (commentary on Pirkei Avot 3:15).
the Elder already responded to the potential convert who wanted to learn
the entire Torah while standing on one foot: What is hateful to you, do
not do to your fellow (Shabbat 31a).If I dropped a plate, I certainly would not like someone to yell
"Mazal Tov" to me in public, and I should therefore not do so to
one wishes to respond, he should do a kindness and help him pick up the pieces
of the plate.There are three
characteristics which distinguish the Jewish People: they are merciful,
they are bashful and they are performers of acts of kindness (Yevamot 79a).
Is it permissible to learn Torah on "Nittel Nacht" (Christmas Eve)?
There is a custom among some Chasidim not to learn Torah on "Nittel
Nacht" in order not to contribute positive spiritual powers to idolatry.
The Lubavitcher Rebbe related in a talk in the name of his father-in-law, the
Rebbe Rayatz, that the 5th Lubavitcher Rebbe, the Rebbe Rashab, played chess on
"Nittel Nacht" (Parashat Vayeshev, 1st Night of Chanukah 5750). And
this was indeed the custom of the Lubavitcher Rebbe until midnight of
"Nittel Nacht" (see Sha'arei Halachah U-Minhag vol 3 pp. 64-67.There is a famous picture of the Lubavitcher
Rebbe and his father-in-law, the Friediker Rebbe, playing chess on Nittel Nacht).
But our custom is that one needs to learn Torah on that night, just like every
night. Some explain that the reason for not learning Torah of that night is
that the Christians would become impassioned on their holiday, would go out and
kill Jews (Ta'amei Ha-Minhagim p. 500). We therefore would need to stand guard
instead of learning Torah (Ta'amei Ha-Minhagim p. 500). Baruch Hashem,
Christians do not act this way today and we need to learn a lot of Torah.
the way, it is told in the book "Siach Sarfei Kodesh" (p. 192) that
when the last Lubavitcher Rebbe was sitting shiva, the Satmar Rebbe, Ha-Rav
Yoel Teitelbaum, paid a shiva call and asked him: Why do we observe the night
of "Nittel Nacht" according to the non-Jewish calendar (which is
forbidden) instead of according to the Jewish calendar? The Lubavitcher Rebbe
answered that we do not learn on that night in order not to give spiritual
strength to the god of the Christians and we therefore observe it on the night
that they celebrate, which is according to their calendar. And – he added – we
must therefore be aware when they celebrate this holiday in the place we are
located. In most places, their holiday is on December 25th, but it other places
it is on a different day (For example, January 6th). In such places, that is
the night of "Nittel Nacht".
as we said, our custom is to learn a lot of Torah on that night. And Ha-Rav
Moshe Sternbuch wrote that this custom was unknown in Lithuania and it is only
a custom among Chasidim (Shut Teshuvot Ve-Hanhagot 1:551). The Chazon Ish would
learn on "Nittel Nacht," and said that it was forbidden to waste time
from learning on this night and he criticized those who did not learn on that
night. The Steipler Gaon would also learn on "Nittel Nacht," but did
so by heart so as not to upset those who have the custom not to learn. The
Steipler Gaon also requested not to be informed when Nittel Nacht is so that he
would not have to waste time from his learning (Orchot Rabbenu vol. 1 p. 193).
And Ha-Rav Ovadiah Yosef has written that no such custom exists among Sefardic
Jews (Shut Yabia Omer vol. 7 Yoreh Deah #20). The Lubavitcher Rebbe also writes
that this custom does in exist in Eretz Yisrael (Sha'arei Halachah U-Minhag
ibid. p. 67), even though it seems that some do have this custom in Eretz Israel.
If you are positive that you will not go onto any forbidden websites.For example, if one has the internet blocker
by a Pregnant Woman
I am a medical student.Should I tell a
pregnant woman who is smoking how dangerous this is to the fetus?
First ask if she is interested in talking about it.
of a Spouse
Burying spouses next to each other costs thousands of Shekels.Is it worthwhile to invest money in that?
There is no need.They will be together
in the Next World even if they are not buried next to one another.
Is it permissible to use a printed Ketubah or should it be handwritten?
There are some who are opposed to a printed Ketubah, but we see that great
Rabbis use a printed Ketubah, and they know what they are doing, just as in the
case with other documents.Shulchan
Aruch, Choshen Mishpat (48:1).There are
those who are strict to hand-write the names, the dates and the amounts of
money.Shach ibid. (#1).But the basic Halachah is that it is also
permissible to print these parts as well.Shulchan Ha-Ezer (Vol. 2, p. 23).And on the contrary, some authorities say that a printed Ketubah is
preferable.And there are those who say
so in the name of the Vilna Gaon (Halichot Ha-Gra of Ha-Rav Moshe Sternbuch
#184 who writes that if it is printed, the witnesses need not read the entire
document since it is clear that they are familiar with the contents, which is
not necessarily the case if it is hand-written.And Ha-Rav Moshe Feinstein writes that there is absolutely no advantage in
a hand-written Ketubah over a printed one.Shut Igrot Moshe, Even Ha-Ezer 1:178.Ha-Rav Nisan Alpert – one of the leading students of Reb Moshe – related
why his Rav wrote this Teshuvah.It
happened a few times that at a wedding Ha-Rav Feinstein had taken a printed
Ketubah and filled it out and Ha-Rav Eliezer Silver then arrived, publically
tore up the Ketubah and rewrote it by hand.This was based on the opinion of Rabbi Yehudah in Mishnah Gittin [3:2]
that we should hand-write all documents to ensure that we hand-write a
Get.Gittin 26a.Although the Shulchan Aruch [ibid.] does not
rule this way, Rav Silver was strict like the opinion of Rabbi Yehudah.Rav Feinstein never said a word but wrote a
Teshuvah that there is no advantage to be strict like Rabbi Yehudah's
positon.Ha-Rav Herschel Schachter
related this story and added and we would not have known the background to this
Teshuvah if Ha-Rav Alpert had not revealed it).
Driver without Change
I heard that according to the law if a bus driver doesn't have change then one
is exempt from paying?
Yes.It is logical.Based on the Mitzvah of returning a lost
object, however, one should pay the bus company when he has an opportunity.
I heard that some of Rashi's commentary on the Tanach is not by Rashi?
Divrei Ha-Yamim and Iyov.
It is also true that some of Rashi's commentary on the Gemara is not Rashi?
Nazir, most of Nedarim and Me'eilah.The
same is true of the commentary on the Rif attributed to Rashi.
Is it permissible to have an extra person sleep and shower in a hotel room if
Egyptian man saved us from the shepherds, and he even drew water for us and
watered the sheep" (Shemot 2:19)
Rabbenu looked like an Egyptian.He
dressed like an Egyptian, had an Egyptian haircut, an Egyptian beard and an
Egyptian accent.He looked like an
Egyptian from head to toe.Because of
this, our Rabbis expressed somewhat of a criticism of him.They state (Devarim Rabbah 2:8): "One
who identifies with his Land will be buried in the Land, and one who does not
identify with his Land will not be buried there."Yosef identified with the Land when he said:
"For indeed I was kidnapped from the Land of the Hebrews" (40:15),
and he was therefore buried in Shechem.But Moshe Rabbenu did not acknowledge the Land. When Yitro's daughters say to their father:
"An Egyptian man saved us from the shepherds," Moshe heard himself
being referred to as an Egyptian and kept quiet.Based on this, our Sages conclude that
because Moshe did not identify with the Land, he did not merit being buried
Meir Yechiel of Ostrovtza, one of the great Chasidic Rebbes in Poland, asked
this question: what did they want from Moshe Rabbenu?Yosef saying that he was from Eretz Yisrael
made perfect sense: he was raised there.But Moshe was born and raised in Egypt!Was he expected to lie and say he was from Eretz Yisrael?His answer: Every Jew is obligated to see him
or herself as an Israeli.Even if he was
born elsewhere – by historical error - he nonetheless belongs to the Land of
Israel.A Jew should always say: I
come from Eretz Yisrael!Rabbi Moshe
from Kutzi, the author of the "Semag" and one of the Tosafot, would
sign his name: "Moshe from the Exile of Jerusalem who is in
France."It is true that I am in
France, but I am from Jerusalem.When a
Jew is asked: "Where are you from," he must therefore respond: I
come from Eretz Yisrael.
was once invited to a Brit Milah.When
we sat down to eat, a man quickly ran into the hall and said: "When is the
Brit Milah?"The participants told
him: "It just ended.Mazel
Tov!"He took a deep breath:
"Oy vey, I missed it!"He sat
down at the meal.I was sitting nearby
and overheard his conversation with the others.
-They asked him: "Where
are you from?"
-He said proudly with a
German accent: "From Frankfurt am Main!"
-I thought to myself: Poor
guy, he came all the way from Frankfurt am Main to the Brit Milah and missed it
by a few minutes…Everyone felt sorry
-They asked: "What kind
of work do you do?"
-He said: "I sell
Sifrei Kodesh (holy books)."
-"In Frankfurt am
-"No, no.In Bayit Ve-Gan (a Jerusalem
-"I live in Bayit
-"Didn't you just say
that you are from Frankfurt am Main?"
-"Yes, yes.I live in Bayit Ve-Gan but I am from
Frankfurt am Main!"...
may live in Bayit Ve-Gan, but where is he really from?Frankfurt am Main!He breathes Frankfurt am Main, thinks about
Frankfurt am Main and lives Frankfurt am Main.This is how German Jews felt right before the Holocaust.
Q: Is it possible that we do
not have Shalom Bayit and do not have children because we have an invalid
A: There is no ancient source
for this.It is necessary, however to
have a Kosher Ketubah according to the Halachah (see Shut Mishneh Halachot
Q: Do interlaced hands impede
the abundance of luck descending onto a person?
A: Nonsense.There are some who refrain from interlacing
fingers based on Kabbalah.Zohar,
Vayikra 24:1.But this is not found in
the Halachah.According to the
Halahchah, one should refrain from interlacing their fingers during the
Shemoneh Esrei.Taz, Orach Chaim 95:1.
Aruch Ha-Shulchan ibid. #7 (and see Ta'amei Ha-Minhagim, Likutim #24.Ben Ish Chai, Pinchas #18.Kaf Ha-Chaim, Orach Chaim 91:28.Shemirat Ha-Guf Ve-H-Nefesh 78:1.Piskei Teshuvot 95:5.And see Ha-Rav Yosef Shalom Elyashiv who interlaced
his fingers when meeting with the Tzanz-Klausenberger Rebbe: http://www.youtube.com/watch?v=5dKkwC2YiOw).
Q: What is the source that it
is a Segulah for finding a match if one eats from the Challah on which a groom
recites the blessing?
A: There is no source.
Segulah for a Happy Marriage
Q: Baruch Hashem, I am
getting married.Is there a Segulah for
a happy marriage?
A: To repent and learn
Mesilat Yesharim (And so too Ha-Rav Ben Tzion Mutzafi in Shut Doresh Tzion: To
completely repent and establish fixed times for Torah learning after the
International Corruption Perceptions Index of 2013 (according to their
counting) was just published.Our
standing is not stellar.Out of 177
countries, the State of Israel placed 36th, i.e. there are 35
countries more ethical than we are.
definition of corruption is "the misuse of public power for private
benefit", or in the words of the prophet Yeshayahu (1:23): "Your princes are rebellious, and companions of thieves, every
one loves bribes, and pursues rewards", or in the words of Pirkei Avot
(2:3): Be cautious with authorities, for they bring a person close only for
their own purpose, appearing as friends when they stand to profit, but not
standing by one at his time of need."
The highest ranked country is Denmark, then New Zealand, Finland, Sweden,
Norway, Singapore, Switzerland, Holland, Australia and Canada.Germany places 18th, USA – 19th,
France – 22nd, United Arab Emirates – 26th, Qatar -29th
and us – 36th.
we were in 39th place last year and therefore moved up, this is no
consolation since we have fallen significantly over the years.In 1996, we were in 14th place,
'97 – 15th, '98 – 19th, '99 – 20th, and so on.
is known, 2000 years ago we lost our national independence and were exiled on
account of corruption between one person and another.Baruch Hashem we have been redeemed, which is
a sign that our integrity has returned.It is forbidden for us, however, to fall asleep while on guard.When we see out leaders taking advantage of
their authority in an improper manner, we are obligated to rebuke them, even if
we believe that their actions are furthering our ideals.The goals do not justify the means.One does not fulfill a Mitzvah through a
what does Hashem require of you?To act
justly, to love kindness and to walk humbly with your G-d" (Michah 6:8).
To Enrich the spiritual life of the English-speaking World through the Torah of Ha-Rav Shlomo Aviner, Rosh Yeshiva of Yeshivat Ateret Yerushalayim in the heart of the Old City of Jerusalem. By offering English translations of Rav Aviner’s written and oral Torah, this division of the yeshiva aims to expose English speakers to a powerful, sensitive and poetic voice unparalleled in our time. His unfailing optimism, his tolerance and love all Jews, his guidance for harmony within the Jewish family and his dedication to Eretz Yisrael, the State of Israel and Tzahal will inspire and enrich the lives of all who may now have access to his words.