https://halachipedia.com/api.php?action=feedcontributions&feedformat=atom&user=NisanHalachipedia - User contributions [en]2026-05-02T20:08:38ZUser contributionsMediaWiki 1.39.3https://halachipedia.com/index.php?title=Daily_Torah_Study&diff=9613Daily Torah Study2013-07-04T07:01:12Z<p>Nisan: /* Learning Torah daily after Shacharit */</p>
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<div>Order of the Day<br />
==Learning Torah daily after Shacharit==<br />
===Those who are capable of studying===<br />
# After Shacharit one should learn Torah <ref>S”A 155:1 </ref> as Chazal say anyone who goes from the shul to bet midrash to learn is zoche to see the Shechina. <Ref>Brachot 64a based on Tehilim 84:8- “Vayalchu MeChayil El CHayil El Elohim Betzion” </ref><br />
# One should establish a set time to learn everyday that one will not allow to pass even if one stands to lose a lot. <ref> Tur and S”A 155:1. Gra 155:3 sources it in Gemara Sanhedrin 99bs which says that someone who learns inconsistently is compared to an adulteress wife, Mishna Brurah 155:5 sources it in the Yerushalmi Sotah Perek 9 , and Halacha Brurah (Shaare Tzion 155:2) adds that another source can be Yerushalmi Brachot (end of Brachot) that someone who learns inconsistently is violating the Brit Torah. </ref> Yet, someone who trusts Hashem (has Emunah) will certainly not lose money by learning as Hashem rewards doubly. <Ref> Halacha Brurah 155:1; yet, as with the reward for all Mitzvot, the reward isn’t necessarily meant for this world. </ref><br />
# If one is forced and greatly pressured to miss his set time for learning, he should learn one pasuk or halacha. <ref>Magen Avraham 155:1 in name of Emek Bracha, Mishna Brurah 155:4, and Halacha Brurah 155:1 </ref> and make up the time for learning later in the day or at night. <ref>Magan Giborim (Eleph HaMagen 155:3), Mishna Brurah 155:4, and Halacha Brurah 155:1 based on Eruvin 65a which says that Rav Acha would regularly learn a certain amount every day and when he couldn’t because of business he would make it up at night. Mor Ukesiah writes similarly 155 that one should learn a fixed amount of time daily but if one learns at a certain time for different intervals everyday then if he needs to go to business he can make it up later that day or in the night. </ref><br />
===Those who aren't capable of studying===<br />
# Even someone who doesn’t know how to learn at all should walk to the Bet Midrash (when the Tzibbur sets time to learn) since one also gets reward for walking. <Ref> Rama 155:1 (explained by Mishna Brurah 155:7) based on Talmedei Rabbenu Yonah (Brachot 4a).</ref> One also gets reward for staying in the Bet Midrash and also for hearing words of Torah <ref> Mishna Brurah 155:6 based on Devarim Rabba Ki Tetze, quoted in Halacha Brurah 155:6. </ref><br />
# One who doesn’t know how to learn should support those who do and will get reward for their Torah like the deal between Yissachar and Zevulun. <ref>Tur and S”A Y”D 246:6 based on Beresheet Rabba 99:9. </ref><br />
# Someone who knows how to learn Torah a little should learn what he understands rather than just read without any understanding. <Ref> Halacha Brurah 155:6 </ref><br />
# Someone who can learn Torah and think of new ideas (Chiddushim), spending his time reading Tehilim or Zohar instead of in-depth study may be considered Bitul Torah. <ref> Pela Yoetz (Mareechet Yediha), quoted by Halacha Brurah 155:6. </ref><br />
<br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Hurting_Others%27_Feelings&diff=9612Hurting Others' Feelings2013-07-04T06:52:32Z<p>Nisan: </p>
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<div>==Definition and Source==<br />
# Onaat Devarim is the prohibition to say anything that would pain, anger, hurt, frighten, bother or embarrass another person. <ref> The gemara in Bava Metzia 58b derives this prohibition from the pasuk in Vayikra 25:17 וְלֹא תוֹנוּ אִישׁ אֶת עֲמִיתוֹ וְיָרֵאתָ מֵאֱלֹהֶיךָ כִּי אֲנִי יְקֹוָק אֱלֹהֵיכֶם, "one shall not aggrieve his fellow, and you shall fear your G-d, for I am Hashem your G-d." This is brought down as halacha by the S"A Choshen Mishpat 228:1. The gemara and S"A there say that this is worse than onaat mamon (overcharging) because 1. it cannot be undone and 2. it injures the person himself, not just his money. Rambam in Hilchot Deot 6:3 and Hilchot Teshuva 3:14 writes that one who regularly shames others has no portion in the World to Come. Chazon Ish Letters volume 1 #211 says that this prohibition applies even if the discomfort will only be momentary. This mitzvah is included in the 365 prohibitions in Sefer hamitzvot 251 and Sefer Hachinuch 338. </ref><br />
<br />
==Who is Obligated?==<br />
# This obligation applies at all times, in all places, to all Jewish men and women. One must also train one’s children in this obligation. <ref> Mishpatei Hashalom page 85. Shaare Teshuva 3:214 writes that this prohibition applies even when nobody else is present, even between husband and wife or parents and children. </ref><br />
# It is prohibited even to hurt the feeling of a child. <ref> Mishpatei Hashalom page 85, Sefer Hachinnuch 338. In Bastion of Faith by Avraham Fishelis page 16 he tells a story that when Rav Moshe Feinstein’s young grandchild was playing with some friends, he saw his grandfather pass by and immediately ran to him. Rav Moshe kissed his grandchild and then also kissed the other children, so as not to hurt their feelings. </ref><br />
# One should be extra careful not to hurt the feelings of a convert <ref> S"A CM 228:2 </ref> as well as one's own wife. <ref> S"A CM 228:3. </ref><br />
<br />
==When is one Liable?==<br />
# This prohibition applies even if one simply gestured or wrote something that hurt somebody else without actually saying it. <ref> Mishpatei Hashalom page 86 quotes the Chafetz Chaim in Chovat Hashmira that onaat devarim, like Lashon Harah is violated even through writing and gesturing even though devarim literally means words. He quotes the Sefer Yiraim 5:180 that even displaying a negative facial expression to someone can be a violation of this transgression. </ref> <br />
# The main prohibition is violated when the word, action or gesture, was intended to hurt. <ref> Bava Metzia 58b states that the וְיָרֵאתָ מֵאֱלֹהֶיךָ in the passuk of Onaat Devarim refers to the instruction to fear Hashem by not attempting to hurt another, since one could claim that he didn't intend to hurt, but Hashem knows the intention of a person. This is also indicated by the Rambam in Hilchot Mechira 14:18. The Tur and S"A CM 228:5 write in reference to calling someone by a nickname, that it is prohibited if one’s intention is to embarrass him. </ref> Nonetheless, one is obligated to distance oneself from the possibility of causing hurt unintentionally. <ref> Sefer HaChinuch 338 and Mishpatei Hashalom page 90. </ref><br />
==Specific Applications==<br />
===Negative Reminders===<br />
# It is prohibited to remind someone of his previous sins, or that he never used to be religious, or that he is a convert. <ref> Shulchan Aruch 428:4, based on the Mishnah and the Gemara Bava Metzia 58b, Rambam mishne Torah hilchot yeshiva 7:8. </ref><br />
# It is prohibited to remind someone of his wounds or of his ugly appearance. <ref> Mishpatei Hashalom page 88 based on Taanit 20. </ref><br />
# It is prohibited to inform someone that his afflictions came to him because of his sins. <ref> Shulchan Aruch 428:4, based on Bava Metzia 58b. </ref> Nonetheless, it is permitted, and is even a mitzvah, to softly allude to this possibility if one’s goal is to inspire him to repent. <ref> Mishpatei Hashalom page 88 based on Berachot 5a </ref><br />
# It is prohibited to give rebuke to another person if it cannot be done without embarrassing, insulting or hurting his feelings. <ref> Gemara in Erchin 16b, Rambam Hilchos Dayos 6:8. Rav Chaim Volozhin writes in Keter Rosh 143 that someone who cannot rebuke gently without hurting someone's feelings is exempt from the mitzva to give rebuke. </ref><br />
===Public Areas===<br />
# It is forbidden to wake somebody up unless they either want to be woken up or it is for the fulfillment of a mitzva and it is also forbidden to make a lot of noise thereby preventing somebody from falling asleep. <ref> Mishpatei Hashalom page 87. This is included under Onaat Devarim because it includes refraining from causing others anger or pain, including stealing their sleep. </ref><br />
# It is forbidden to cut lines in a public area, even with the permission of the person at the front, since one has caused pain to every person who was previously closer to the front. <ref> Mishpatei Hashalom page 87. </ref> <br />
# It is forbidden to emit a foul body odor <ref> Mishpatei Hashalom page 87 based on gemara Sanhedrin 11a. </ref> or to scratch one’s wounds <ref> Mishpatei Hashalom page 87 based on gemara Kiddushin 81 </ref> in the presence of others. <br />
# One may not open or close windows, if it will cause others discomfort. <ref> Mishpatei Hashalom page 91. </ref><br />
# One may not cause another discomfort by saying a long Shemoneh Esrei directly behind someone who plans to sit down after being able to take his three steps back. <ref> Mishpatei Hashalom page 91 quoting the Yerushalmi Rosh Hashana 2:5 </ref> <br />
# It is prohibited to crowd around an ambulance when the ill person is being brought in, since it causes pain, fright and embarrassment to the family. <ref> Mishpatei Hashalom page 89. </ref><br />
# One may not embarrass another by asking him a question that he may not know the answer to. <ref> S"A CM 428:4 based on gemara Bava Metzia 58b. </ref> A rabbi may do so under certain circumstances in order to sharpen his students. <ref> Mishpatei Hashalom page 89, Shulchan Aruch, Yoreh Deah 246:12, based on Bava Metzia 85a. </ref><br />
# One may not ask a guest to say a dvar Torah unless one knows that he would be able to say one. <ref> Sefer Chassidim 312 </ref><br />
# One may not make prank phone calls, or perform other practical jokes that are likely to cause any degree of hassle, pain or anguish like calling a fire engine for no reason. <ref> Mishpatei Hashalom page 89 </ref> <br />
# One is obligated to return sefarim or library books to the correct shelf immediately after use. <ref> Mishpatei Hashalom page 89 </ref> <br />
# Some say that one should not tell a sick person “Ad Me’ah Ve’Esrim” –“May you live until 120” because it may be considered like a curse limiting their time to 120 years. <ref>Rav Yitzchak Zilberstein in Alienu LeShabe’ach writes that one shouldn’t say to a sick person “Ad Me’ah Ve’Esrim” –“May you live until 120” because it may be considered like a curse limiting their time to 120 years. [http://www.hebrewbooks.org/pagefeed/hebrewbooks_org_50515_251.pdf Rav Gamliel Rabinowitz] quotes this and agrees although he posits that the custom is based on the Malbim’s understanding of Beresheet 6:3. See similar quotes [http://www.bhol.co.il/forums/topic.asp?topic_id=1502069&forum_id=13639 here] and in Ein Lamo Michshol (v. 6 n. 4 p. 243). </ref><br />
===Financial Hurt===<br />
# It is prohibited to ask a seller how much an item costs, or to stare at an item, if one has no interest in buying it. <ref> S"A CM 28:4 based on Mishna and gemara Bava Metzia 58b. Meiri there gives two reasons for the prohibition. 1. Other potential customers who observe one’s decision to refrain from purchasing the item would conclude that the item is overpriced and would consequently only buy it for less, causing the seller financial pain. 2. One’s decision to refrain from buying the item, having appeared to be interested, causes the seller to feel dejected. </ref> However, it is permitted if one informs the seller from the onset of one’s intention to only enquire or browse rather than to buy. <ref> Mishpatei Hashalom page 88. </ref> <br />
<br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Internet,_TV,_Social_Media&diff=9611Internet, TV, Social Media2013-07-04T06:39:41Z<p>Nisan: Removed halacha about yichud between man & woman in a chat room. It's no different than a man & woman speaking together or texting on the phone. I could be wrong but it sounds incorrect. There is no possibility of a man and woman having relations together</p>
<hr />
<div>{{QuestionablePage}}<br />
==Internet==<br />
# Some hold that using the Internet is permissible, while some forbid it completely. Others permit the internet solely for business purposes under certain conditions with the use of filters. <ref>{{NoSource}}</ref><br />
# According to those who permit the internet, one may not use or browse sites that contain content forbidden by Jewish law such as pornography, immodesty, lewdness, etc.<ref>{{NoSource}}. See [http://www.yutorah.org/lectures/lecture.cfm/793049/Rabbi_Eli_Pielet/Asu_Seyag_Latorah_-_Shemira_Me'issur_Histaklus Rabbi Eli Pielet] regarding how must one must distance oneself from looking at immodest images. </ref><br />
<br />
==Arguments against a complete ban==<br />
# The internet is a tool, which has potential dangers but at the same time can be used for constructive and positive activities.<ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow’s argument against a ban] #1.</ref><br />
# Banning the internet would be viewed as a barrier between Jewish Law and the rest of the world. Additionally, by forbidding the internet, Halacha would be seen as a forbidding agent that offers no alternative.<ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow’s argument against a ban] #2.</ref><br />
# Just as it is required to offer rebuke when it will be heard, so too it is required not to offer rebuke when it won’t be listened to.<ref>Gemara Yevamot 65b. See further at the [[Mitzvah of Rebuke]] page.</ref> Given that many people use the internet, a sweeping ban may encourage people to ignore the rulings of our Rabbis. On the other hand, due to the dangers of the internet, one shouldn’t be shy about teaching what the torah demands of us.<ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow’s argument against a ban] #3.</ref><br />
<br />
==Guidelines for internet use==<br />
# One must ensure that there is a time limit for internet use so as not to lose time for important work or miss the time of [[prayers]]. <ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow’s halachic guideline] #5.</ref><br />
# It is important to set a spiritual direction for internet use, even if it is without absolute precise laws, in order to avoid spiritual challenges, guide us away from the forbidden, and allow us to sanctify HaShem’s name in the world. <ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow’s halachic guideline] #6.</ref><br />
<br />
==Internet Chat Rooms==<br />
# The main medium by which man creates a network of communication and relationships is speech and writing. While these oppurtunities offer powerful toolds in society, there are potential hazards. The potential dangers include forbidden speech such as slander, gossip, and hurtful speech as well as wasting precious time. <Ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow] introduces his discussion of using internet chat rooms by highlighting the benefits and importance of human conversation. </ref><br />
# It is important to note that internet chat rooms carry with it inherent dangers, which are less prevelant in other forms of human communication. These dangers include: false identities, breakdown of modesty, interactions with sexual perverts, and waste of valuable “free” time. <Ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow] identifies these four potential dangers that are more prevelant in internet chat rooms than regular everyday conversations.</ref><br />
# Because of the potential dangers, it is important to review and implement the Jewish guidelines as to how to converse with others in an appropriate and constructive manner. See the halacha’s of not [[embarrassing others]], [[hurtful speech]], [[vile speech]], [[gossip]], [[lying]], and [[wasting time]]. <ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow's halachic guidelines for the internet] #3</ref><br />
<br />
==Guidelines for chat rooms==<br />
# Because of the potentially inappropriate content, one should not enter an unsupervised chat room unless one can ascertain that the public discourse is on a respectable and “clean” level. <ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow's halachic guidelines for the internet] #1</ref><br />
# One should not reveal personal identification because of potential predators, but misrepresenting oneself would constitute lying.<ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow's halachic guidelines for the internet] #2</ref><br />
# One must ensure that there is a time limit for the chat so as not to lose time for important work or miss the time of [[prayers]]. <ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow] guideline #5 at the end.</ref><br />
# It is important to set a spiritual direction for internet use, even if it is without absolute precise laws, in order to avoid spiritual challenges, guide us away from the forbidden, and allow us to sanctify Hashem’s name in the world. <ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow] guideline #6 at the end.</ref><br />
<br />
==Links==<br />
* [http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Introduction to Internet Chatting] by Rabbi Yuval Cherlow. Rabbi Yuval Cherlow is the head of the Hesder Yeshiva in Petach Tikvah. <br />
* [http://www.yutorah.org/lectures/lecture.cfm/755044/Rabbi_Mordechai_I_Willig/The_Internet-_The_danger,_Issur_Yichud,_the_importance_of_filters_and_'Areivim',_fill_your_mind_with_Torah Rabbi Mordechai Willig] about the dangers of the Internet<br />
* [http://www.yutorah.org/lectures/lecture.cfm/785179/Rabbi_Daniel_Z_Feldman/Judaism_Encounters_the_Internet_Culture Rabbi Daniel Feldman] on "Judaism Encounters the Internet Culture".<br />
* [http://www.yutorah.org/lectures/lecture.cfm/783778/Rabbi_Josh_Strulowitz/E-Mail_Ethics Rabbi Josh Strulowitz] on Email Ethics<br />
* [http://www.yutorah.org/lectures/lecture.cfm/766046/Rabbi_Mayer_E_Twersky/Internet_Issues Rabbi Mayer Twersky] on Internet Issues<br />
<br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Internet,_TV,_Social_Media&diff=9610Internet, TV, Social Media2013-07-04T06:30:53Z<p>Nisan: /* Guidelines for internet use */</p>
<hr />
<div>{{QuestionablePage}}<br />
==Internet==<br />
# Some hold that using the Internet is permissible, while some forbid it completely. Others permit the internet solely for business purposes under certain conditions with the use of filters. <ref>{{NoSource}}</ref><br />
# According to those who permit the internet, one may not use or browse sites that contain content forbidden by Jewish law such as pornography, immodesty, lewdness, etc.<ref>{{NoSource}}. See [http://www.yutorah.org/lectures/lecture.cfm/793049/Rabbi_Eli_Pielet/Asu_Seyag_Latorah_-_Shemira_Me'issur_Histaklus Rabbi Eli Pielet] regarding how must one must distance oneself from looking at immodest images. </ref><br />
<br />
==Arguments against a complete ban==<br />
# The internet is a tool, which has potential dangers but at the same time can be used for constructive and positive activities.<ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow’s argument against a ban] #1.</ref><br />
# Banning the internet would be viewed as a barrier between Jewish Law and the rest of the world. Additionally, by forbidding the internet, Halacha would be seen as a forbidding agent that offers no alternative.<ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow’s argument against a ban] #2.</ref><br />
# Just as it is required to offer rebuke when it will be heard, so too it is required not to offer rebuke when it won’t be listened to.<ref>Gemara Yevamot 65b. See further at the [[Mitzvah of Rebuke]] page.</ref> Given that many people use the internet, a sweeping ban may encourage people to ignore the rulings of our Rabbis. On the other hand, due to the dangers of the internet, one shouldn’t be shy about teaching what the torah demands of us.<ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow’s argument against a ban] #3.</ref><br />
<br />
==Guidelines for internet use==<br />
# One must ensure that there is a time limit for internet use so as not to lose time for important work or miss the time of [[prayers]]. <ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow’s halachic guideline] #5.</ref><br />
# It is important to set a spiritual direction for internet use, even if it is without absolute precise laws, in order to avoid spiritual challenges, guide us away from the forbidden, and allow us to sanctify HaShem’s name in the world. <ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow’s halachic guideline] #6.</ref><br />
<br />
==Internet Chat Rooms==<br />
# The main medium by which man creates a network of communication and relationships is speech and writing. While these oppurtunities offer powerful toolds in society, there are potential hazards. The potential dangers include forbidden speech such as slander, gossip, and hurtful speech as well as wasting precious time. <Ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow] introduces his discussion of using internet chat rooms by highlighting the benefits and importance of human conversation. </ref><br />
# It is important to note that internet chat rooms carry with it inherent dangers, which are less prevelant in other forms of human communication. These dangers include: false identities, breakdown of modesty, interactions with sexual perverts, and waste of valuable “free” time. <Ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow] identifies these four potential dangers that are more prevelant in internet chat rooms than regular everyday conversations.</ref><br />
# Because of the potential dangers, it is important to review and implement the Jewish guidelines as to how to converse with others in an appropriate and constructive manner. See the halacha’s of not [[embarrassing others]], [[hurtful speech]], [[vile speech]], [[gossip]], [[lying]], and [[wasting time]]. <ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow's halachic guidelines for the internet] #3</ref><br />
<br />
==Guidelines for chat rooms==<br />
# Because of the potentially inappropriate content, one should not enter an unsupervised chat room unless one can ascertain that the public discourse is on a respectable and “clean” level. <ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow's halachic guidelines for the internet] #1</ref><br />
# One should not reveal personal identification because of potential predators, but misrepresenting oneself would constitute lying.<ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow's halachic guidelines for the internet] #2</ref><br />
# There is a strong reason to abstain from “private” chats between a man and a woman, similar to the laws prohibiting “[[Yichud]]” – [[Seclusion of a man and woman]]. <ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow] guideline #4 at the end. [http://www.yutorah.org/lectures/lecture.cfm/755044/Rabbi_Mordechai_I_Willig/The_Internet-_The_danger,_Issur_Yichud,_the_importance_of_filters_and_'Areivim',_fill_your_mind_with_Torah Rabbi Mordechai Willig on yutorah.org] elaborates on the issur of Yichud on the internet.</ref><br />
# One must ensure that there is a time limit for the chat so as not to lose time for important work or miss the time of [[prayers]]. <ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow] guideline #5 at the end.</ref><br />
# It is important to set a spiritual direction for internet use, even if it is without absolute precise laws, in order to avoid spiritual challenges, guide us away from the forbidden, and allow us to sanctify Hashem’s name in the world. <ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow] guideline #6 at the end.</ref><br />
<br />
==Links==<br />
* [http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Introduction to Internet Chatting] by Rabbi Yuval Cherlow. Rabbi Yuval Cherlow is the head of the Hesder Yeshiva in Petach Tikvah. <br />
* [http://www.yutorah.org/lectures/lecture.cfm/755044/Rabbi_Mordechai_I_Willig/The_Internet-_The_danger,_Issur_Yichud,_the_importance_of_filters_and_'Areivim',_fill_your_mind_with_Torah Rabbi Mordechai Willig] about the dangers of the Internet<br />
* [http://www.yutorah.org/lectures/lecture.cfm/785179/Rabbi_Daniel_Z_Feldman/Judaism_Encounters_the_Internet_Culture Rabbi Daniel Feldman] on "Judaism Encounters the Internet Culture".<br />
* [http://www.yutorah.org/lectures/lecture.cfm/783778/Rabbi_Josh_Strulowitz/E-Mail_Ethics Rabbi Josh Strulowitz] on Email Ethics<br />
* [http://www.yutorah.org/lectures/lecture.cfm/766046/Rabbi_Mayer_E_Twersky/Internet_Issues Rabbi Mayer Twersky] on Internet Issues<br />
<br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Internet,_TV,_Social_Media&diff=9609Internet, TV, Social Media2013-07-04T06:29:25Z<p>Nisan: Added to halacha #1 with minor additions to #2.</p>
<hr />
<div>{{QuestionablePage}}<br />
==Internet==<br />
# Some hold that using the Internet is permissible, while some forbid it completely. Others permit the internet solely for business purposes under certain conditions with the use of filters. <ref>{{NoSource}}</ref><br />
# According to those who permit the internet, one may not use or browse sites that contain content forbidden by Jewish law such as pornography, immodesty, lewdness, etc.<ref>{{NoSource}}. See [http://www.yutorah.org/lectures/lecture.cfm/793049/Rabbi_Eli_Pielet/Asu_Seyag_Latorah_-_Shemira_Me'issur_Histaklus Rabbi Eli Pielet] regarding how must one must distance oneself from looking at immodest images. </ref><br />
<br />
==Arguments against a complete ban==<br />
# The internet is a tool, which has potential dangers but at the same time can be used for constructive and positive activities.<ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow’s argument against a ban] #1.</ref><br />
# Banning the internet would be viewed as a barrier between Jewish Law and the rest of the world. Additionally, by forbidding the internet, Halacha would be seen as a forbidding agent that offers no alternative.<ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow’s argument against a ban] #2.</ref><br />
# Just as it is required to offer rebuke when it will be heard, so too it is required not to offer rebuke when it won’t be listened to.<ref>Gemara Yevamot 65b. See further at the [[Mitzvah of Rebuke]] page.</ref> Given that many people use the internet, a sweeping ban may encourage people to ignore the rulings of our Rabbis. On the other hand, due to the dangers of the internet, one shouldn’t be shy about teaching what the torah demands of us.<ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow’s argument against a ban] #3.</ref><br />
<br />
==Guidelines for internet use==<br />
# One must ensure that there is a time limit for internet use so as not to loose time for important work or miss the time of [[prayers]]. <ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow’s halachic guideline] #5.</ref><br />
# It is important to set a spiritual direction for internet use, even if it is without absolute precise laws, in order to avoid spiritual challenges, guide us away from the forbidden, and allow us to sanctify Hashem’s name in the world. <ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow’s halachic guideline] #6.</ref><br />
<br />
==Internet Chat Rooms==<br />
# The main medium by which man creates a network of communication and relationships is speech and writing. While these oppurtunities offer powerful toolds in society, there are potential hazards. The potential dangers include forbidden speech such as slander, gossip, and hurtful speech as well as wasting precious time. <Ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow] introduces his discussion of using internet chat rooms by highlighting the benefits and importance of human conversation. </ref><br />
# It is important to note that internet chat rooms carry with it inherent dangers, which are less prevelant in other forms of human communication. These dangers include: false identities, breakdown of modesty, interactions with sexual perverts, and waste of valuable “free” time. <Ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow] identifies these four potential dangers that are more prevelant in internet chat rooms than regular everyday conversations.</ref><br />
# Because of the potential dangers, it is important to review and implement the Jewish guidelines as to how to converse with others in an appropriate and constructive manner. See the halacha’s of not [[embarrassing others]], [[hurtful speech]], [[vile speech]], [[gossip]], [[lying]], and [[wasting time]]. <ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow's halachic guidelines for the internet] #3</ref><br />
<br />
==Guidelines for chat rooms==<br />
# Because of the potentially inappropriate content, one should not enter an unsupervised chat room unless one can ascertain that the public discourse is on a respectable and “clean” level. <ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow's halachic guidelines for the internet] #1</ref><br />
# One should not reveal personal identification because of potential predators, but misrepresenting oneself would constitute lying.<ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow's halachic guidelines for the internet] #2</ref><br />
# There is a strong reason to abstain from “private” chats between a man and a woman, similar to the laws prohibiting “[[Yichud]]” – [[Seclusion of a man and woman]]. <ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow] guideline #4 at the end. [http://www.yutorah.org/lectures/lecture.cfm/755044/Rabbi_Mordechai_I_Willig/The_Internet-_The_danger,_Issur_Yichud,_the_importance_of_filters_and_'Areivim',_fill_your_mind_with_Torah Rabbi Mordechai Willig on yutorah.org] elaborates on the issur of Yichud on the internet.</ref><br />
# One must ensure that there is a time limit for the chat so as not to lose time for important work or miss the time of [[prayers]]. <ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow] guideline #5 at the end.</ref><br />
# It is important to set a spiritual direction for internet use, even if it is without absolute precise laws, in order to avoid spiritual challenges, guide us away from the forbidden, and allow us to sanctify Hashem’s name in the world. <ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow] guideline #6 at the end.</ref><br />
<br />
==Links==<br />
* [http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Introduction to Internet Chatting] by Rabbi Yuval Cherlow. Rabbi Yuval Cherlow is the head of the Hesder Yeshiva in Petach Tikvah. <br />
* [http://www.yutorah.org/lectures/lecture.cfm/755044/Rabbi_Mordechai_I_Willig/The_Internet-_The_danger,_Issur_Yichud,_the_importance_of_filters_and_'Areivim',_fill_your_mind_with_Torah Rabbi Mordechai Willig] about the dangers of the Internet<br />
* [http://www.yutorah.org/lectures/lecture.cfm/785179/Rabbi_Daniel_Z_Feldman/Judaism_Encounters_the_Internet_Culture Rabbi Daniel Feldman] on "Judaism Encounters the Internet Culture".<br />
* [http://www.yutorah.org/lectures/lecture.cfm/783778/Rabbi_Josh_Strulowitz/E-Mail_Ethics Rabbi Josh Strulowitz] on Email Ethics<br />
* [http://www.yutorah.org/lectures/lecture.cfm/766046/Rabbi_Mayer_E_Twersky/Internet_Issues Rabbi Mayer Twersky] on Internet Issues<br />
<br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Parnasa&diff=9608Parnasa2013-07-04T06:13:09Z<p>Nisan: Added source for halacha 1, section</p>
<hr />
<div>{{QuestionablePage}}<br />
==The importance of earning a living==<br />
# Regardless of a person's stature, one must toil for his bread. This was a result of Adam's sin and the subsequent curse put on mankind.<ref>Bereshit 3:19</ref> One's degree of toil depends on their degree of closeness to HaShem.<REF>{{NoSource}}</REF><br />
# One must live a Torah fulfilling life in the "way of the land".<ref>Berachot 8a, Berachot 35b. There is a discussion between R' Yishmael and R' Shimon Bar Yochai as to how a person should live a Torah fulfilling life; R' Yishmael taught that one should live by "the way of the land" and gather in one's grain while R' Shimon Bar Yochai taught that one should do the will of HaShem and their work would be done by others. The Gemara continues by stating that many did like R' Yishmael and it worked, while many did like R' Shimon Bar Yochai and it didn't work.</ref><br />
# It is better to resort to embarrassing work in public than to rely on gifts from people for one's living.<REF>Pesachim 113a, Bava Batra 110a</REF><br />
# A life of Torah learning, when unaccompanied by daily toil, leads to idleness and sin.<ref>Mishnah Avot 2:2</ref><br />
==Learning a trade and/or craft==<br />
#G-d implanted within every human being a desire and ability to succeed within a certain activity. This was done so the world would not lack anything<ref>Berachot 43b</ref>Therefore, it is one's obligation to seek out his/her talent(s) in order to benefit the world and thereby earn their sustenance. One who fails to do so forgoes a world of pleasure and will have to answer why they didn't partake in their talents. <REF>{{NoSource}}</REF><br />
# A man must learn a trade and/or craft as well as teach his son a trade and/or craft in order to prevent his son(and himself) from theivery. <ref>Kiddushin 29a, 30b, Makot 8b</ref><br />
# One must love "melacha"(creative activity). <ref>Mishnah Avot 1:10</ref><br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Internet,_TV,_Social_Media&diff=9496Internet, TV, Social Media2013-05-12T06:25:08Z<p>Nisan: </p>
<hr />
<div>{{QuestionablePage}}<br />
==Internet==<br />
# Some hold that using the Internet is permissible. <ref>{{NoSource}} </ref><br />
# It goes without saying, that one may not use or browse sites that contain content forbidden by Jewish law such as pornography or even immodesty. <ref>{{NoSource}}. See [http://www.yutorah.org/lectures/lecture.cfm/793049/Rabbi_Eli_Pielet/Asu_Seyag_Latorah_-_Shemira_Me'issur_Histaklus Rabbi Eli Pielet] regarding how must one must distance oneself from looking at immodest images. </ref><br />
<br />
==Arguments against a complete ban==<br />
# The internet is a tool, which has potential dangers but at the same time can be used for constructive and positive activities.<ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow’s argument against a ban] #1.</ref><br />
# Banning the internet would be viewed as a barrier between Jewish Law and the rest of the world. Additionally, by forbidding the internet, Halacha would be seen as a forbidding agent that offers no alternative.<ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow’s argument against a ban] #2.</ref><br />
# Just as it is required to offer rebuke when it will be heard, so too it is required not to offer rebuke when it won’t be listened to.<ref>Gemara Yevamot 65b. See further at the [[Mitzvah of Rebuke]] page.</ref> Given that many people use the internet, a sweeping ban may encourage people to ignore the rulings of our Rabbis. On the other hand, due to the dangers of the internet, one shouldn’t be shy about teaching what the torah demands of us.<ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow’s argument against a ban] #3.</ref><br />
<br />
==Guidelines for internet use==<br />
# One must ensure that there is a time limit for internet use so as not to loose time for important work or miss the time of [[prayers]]. <ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow’s halachic guideline] #5.</ref><br />
# It is important to set a spiritual direction for internet use, even if it is without absolute precise laws, in order to avoid spiritual challenges, guide us away from the forbidden, and allow us to sanctify Hashem’s name in the world. <ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow’s halachic guideline] #6.</ref><br />
<br />
==Internet Chat Rooms==<br />
# The main medium by which man creates a network of communication and relationships is speech and writing. While these oppurtunities offer powerful toolds in society, there are potential hazards. The potential dangers include forbidden speech such as slander, gossip, and hurtful speech as well as wasting precious time. <Ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow] introduces his discussion of using internet chat rooms by highlighting the benefits and importance of human conversation. </ref><br />
# It is important to note that internet chat rooms carry with it inherent dangers, which are less prevelant in other forms of human communication. These dangers include: false identities, breakdown of modesty, interactions with sexual perverts, and waste of valuable “free” time. <Ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow] identifies these four potential dangers that are more prevelant in internet chat rooms than regular everyday conversations.</ref><br />
# Because of the potential dangers, it is important to review and implement the Jewish guidelines as to how to converse with others in an appropriate and constructive manner. See the halacha’s of not [[embarrassing others]], [[hurtful speech]], [[vile speech]], [[gossip]], [[lying]], and [[wasting time]]. <ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow's halachic guidelines for the internet] #3</ref><br />
<br />
==Guidelines for chat rooms==<br />
# Because of the potentially inappropriate content, one should not enter an unsupervised chat room unless one can ascertain that the public discourse is on a respectable and “clean” level. <ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow's halachic guidelines for the internet] #1</ref><br />
# One should not reveal personal identification because of potential predators, but misrepresenting oneself would constitute lying.<ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow's halachic guidelines for the internet] #2</ref><br />
# There is a strong reason to abstain from “private” chats between a man and a woman, similar to the laws prohibiting “[[Yichud]]” – [[Seclusion of a man and woman]]. <ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow] guideline #4 at the end. [http://www.yutorah.org/lectures/lecture.cfm/755044/Rabbi_Mordechai_I_Willig/The_Internet-_The_danger,_Issur_Yichud,_the_importance_of_filters_and_'Areivim',_fill_your_mind_with_Torah Rabbi Mordechai Willig on yutorah.org] elaborates on the issur of Yichud on the internet.</ref><br />
# One must ensure that there is a time limit for the chat so as not to lose time for important work or miss the time of [[prayers]]. <ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow] guideline #5 at the end.</ref><br />
# It is important to set a spiritual direction for internet use, even if it is without absolute precise laws, in order to avoid spiritual challenges, guide us away from the forbidden, and allow us to sanctify Hashem’s name in the world. <ref>[http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Rabbi Yuval Cherlow] guideline #6 at the end.</ref><br />
<br />
==Links==<br />
* [http://koltorah.org/ravj/Introduction%20to%20Internet%20Chatting.htm Introduction to Internet Chatting] by Rabbi Yuval Cherlow. Rabbi Yuval Cherlow is the head of the Hesder Yeshiva in Petach Tikvah. <br />
* [http://www.yutorah.org/lectures/lecture.cfm/755044/Rabbi_Mordechai_I_Willig/The_Internet-_The_danger,_Issur_Yichud,_the_importance_of_filters_and_'Areivim',_fill_your_mind_with_Torah Rabbi Mordechai Willig] about the dangers of the Internet<br />
* [http://www.yutorah.org/lectures/lecture.cfm/785179/Rabbi_Daniel_Z_Feldman/Judaism_Encounters_the_Internet_Culture Rabbi Daniel Feldman] on "Judaism Encounters the Internet Culture".<br />
* [http://www.yutorah.org/lectures/lecture.cfm/783778/Rabbi_Josh_Strulowitz/E-Mail_Ethics Rabbi Josh Strulowitz] on Email Ethics<br />
* [http://www.yutorah.org/lectures/lecture.cfm/766046/Rabbi_Mayer_E_Twersky/Internet_Issues Rabbi Mayer Twersky] on Internet Issues<br />
<br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Parnasa&diff=9495Parnasa2013-05-12T06:21:49Z<p>Nisan: AddeD</p>
<hr />
<div>{{QuestionablePage}}<br />
==The importance of earning a living==<br />
# Regardless of a person's stature, one must toil for his bread. This was a result of Adam's sin and the subsequent curse put on mankind.<ref>Bereshit 3:19</ref> One's degree of toil depends on their degree of closeness to HaShem.<REF>{{NoSource}}</REF><br />
# One must live a Torah fulfilling life in the "way of the land".<ref>Berachot 8a, Berachot 35b. There is a discussion between R' Yishmael and R' Shimon Bar Yochai as to how a person should live a Torah fulfilling life; R' Yishmael taught that one should live by "the way of the land" and gather in one's grain while R' Shimon Bar Yochai taught that one should do the will of HaShem and their work would be done by others. The Gemara continues by stating that many did like R' Yishmael and it worked, while many did like R' Shimon Bar Yochai and it didn't work.</ref><br />
# It is better to resort to embarrassing work in public than to rely on gifts from people for one's living.<REF>Pesachim 113a, Bava Batra 110a</REF><br />
# A life of Torah learning, when unaccompanied by daily toil, leads to idleness and sin.<ref>Mishnah Avot 2:2</ref><br />
==Learning a trade and/or craft==<br />
#G-d implanted within every human being a desire and ability to succeed within a certain activity. This was done so the world would not lack anything. Therefore, it is one's obligation to seek out his/her talent(s) in order to benefit the world and thereby earn their sustenance. One who fails to do so forgoes a world of pleasure and will have to answer why they didn't partake in their talents. <REF>{{NoSource}}</REF><br />
# A man must learn a trade and/or craft as well as teach his son a trade and/or craft in order to prevent his son(and himself) from theivery. <ref>Kiddushin 29a, 30b, Makot 8b</ref><br />
# One must love "melacha"(creative activity). <ref>Mishnah Avot 1:10</ref><br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Bitul_Torah&diff=9494Bitul Torah2013-05-12T06:17:12Z<p>Nisan: Added source to #4 sec. 1</p>
<hr />
<div>==Not losing time from learning Torah==<br />
# Even though one learnt one’s daily amount of learning, one is not exempt from learning if one can do so fruitfully. <ref> Menachot 99b, nedarim 8a says that one exempts oneself from Talmud Torah daily with reading [[Kriyat Shema]]. However, Ran (Nedarim 8a) and Ritva (on Rif Nedarim 8a) say that [[Kriyat Shema]] isn’t an exemption except for someone who doesn’t have any free time because of business. Similarly, Tosfot (Brachot 11b D”H Shekevar) writes that one doesn’t make new Torah Brachot the whole day because one’s mind is on Torah since one’s obligated in it all day. [Bet Yosef 47 uses the reason that one’s obligated all day to explain why there’s no bracha after Brachot HaTorah.] Yet Sh”t Radvaz 3:416 and Rashba (Nedarim 8a) explain the gemara that literally one exempts himself with Shema. Chida in Machzik Bracha 156:1, Mishna Brurah 155:4, and Halacha Brurah 155:2 rule that if one has free time one has an obligation to learn and not doing so would be Bitul Torah. </ref><br />
# Wasting time, when one could learn Torah, is a grievous sin and there are many punishments mentioned by Chazal for this sin. <Ref> The commonly quoted Gemara that mentions the severity of the sin of Bitul Torah is Sanhedrin 99a which says that Bitul Torah is considered degrading Hashem’s word. [[Shabbat]] 32b says that one’s children die for Bitul Torah. Masechet Kala Rabati 6:4 says that Tzaddikim die because of Bitul Torah (of the generation). Midrash Rabba Eicha 1:20 says that Galut is caused by that sin. Tanit 7b says that for that sin it stops to rain. Someone who is able to learn and doesn't may get the punishment of a physical illness (Brachot 5a) and Hashem cries for him (Chagigah 5b). </ref><br />
# In a case where a person has the opportunity to either learn torah or do a different mitzvah; if the mitzvah can be done by someone else, one may not interrupt his learning. If the mitzvah can not be done by anyone else, one should go do the mitzvah and then return to one's learning.<ref>Rambam, Mishneh Torah: Hilchot Talmud Torah: Chapter 3, Halachah 4</ref><br />
# The sin of bitul Torah is committed when a person forgoes his allotted time to learn in order to do a fruitless action. If one became obligated in a mitzvah, or some other necessary action for life (restroom, hygiene, breath of fresh air, etc.) during his time for learning, it is not bitul Torah as long as he is doing those actions to enhance his learning or maintain his spiritual well being.<ref>{{See Shulchan Aruch O"C 231}}</ref><br />
# One who learns Torah correctly, should notice his knowledge and wisdom expanding as he grows. If one notices his learning is weakening not due to the toil of daily life, he may attribute it to some degree of bitul torah (not enough time spent learning, not enough mental and/or phsyical involvement, etc).<ref>Berachot 5a</ref><br />
<br />
==Not forgetting Torah==<br />
# There’s a Mishna (Pirkei Avot 3:8) that states that one who forgets Torah is responsible for his soul and violates the prohibition of “רק השמר לך ושמר נפשך מאד פן תשכח את הדברים אשר ראו עיניך” (Beware and take caution for your soul very much lest you forget the things which your eyes have seen). However, the Mishna continues that if one learned more than one was able to remember then there's no violation committed. Some understand the prohibition as including someone who was inadvertent and exempts only the true extenuating circumstances. <Ref>Rabbenu Yonah on Pirkei Avot 3:8 </ref>However, others understand that the prohibition only applies to someone who's negligent and actively forgot Torah. <ref>Rashbetz in Magan Avot</ref> <br />
# The foods that Chazal specify as causing one to forget Torah such as food from which a mouse or cat ate from are permissible to eat, however, it’s preferable not to eat them. However, there’s no issue for a women to eat it. <ref> Sh”t Yabea Omer Y”D 2:8(4). See also S"A HaRav Hilchot Talmud Torah 3:1 in the footnote. </ref><br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Proper_Outlook_on_Life_and_Religious_Cognizance&diff=9471Proper Outlook on Life and Religious Cognizance2013-05-10T09:35:33Z<p>Nisan: Minor wording and spelling edits.</p>
<hr />
<div>==Involvement in the physical world==<br />
# Even within the permissible activities that could be pleasurable, a person shouldn’t intend to get benefit and pleasure physically from this world but rather in order to serve Hashem as it says “BeChol Darchecha DaEhu” – “In all your ways you shall know Him”. All man’s endeavors should be for the sake of heaven. <ref> S"A 231 </ref><br />
# Even the permissible actions such as eating, drinking, walking, sitting, standing, relations, speech, and all of a person’s needs should be done for the service of Hashem or for something that causes a service of Hashem. <ref> S"A 231 </ref><br />
# A man who is hungry and thirsty and eats and drinks for his benefit isn’t praised, however, one should think that one is eating and drinking according to one’s health in order to serve Hashem. <ref> S"A 231 </ref><br />
# Some pious people used to say before they ate that they were eating in order to be health and strong to serve Hashem Yitbarach. <Ref>Mishna Brurah 231:5 </ref><br />
# Similarly, one who sits amongst upright people, stands with Tzaddikim, or follows advice of the pure, if one does so for one’s pleasure and in order to fill one’s desires it’s not praiseworthy, however, one who does for the sake of Heaven is praised. <ref> S"A 231 </ref><br />
# Similarly, regarding sleep, it’s needless to say that at a time when one could learn or do מצות that a person shouldn’t indulge in sleep for pleasure, but even at a time when one is tired and needs to sleep in order to rest from one’s exhaustion, if one does so for pleasure one is not praised, rather one should intend to sleep and rest to be healthy so that one’s mind isn’t unsettled and unable to study Torah because of one’s tiredness. <ref> S"A 231 </ref><br />
# Similarly, relations mentioned in Torah, if done with intent is to fulfill one’s pleasure, that’s disgraceful, if one intends to have children to serve him and fill his place, that’s not praiseworthy, rather one should intend to have children that will serve Hashem or intend to fulfill the mitzvah just like repaying a debt. <ref> S"A 231 </ref><br />
# Similarly in speech, even speech of wisdom one must have intent for the service of Hashem or something that leads to His service. <br />
# The general rule is that a person is obligated to pay attention on his ways and to weigh his actions with the scales of intellect, and when one sees something that leads to the service of Hashem, do it, and if not, don’t do it. Someone who practices these guidelines serves Hashem all the time.<ref> S"A 231 </ref><br />
== Cognizance of the Creator==<br />
# One should think “שויתי ה' לנגדי תמיד” meaning, "Hashem is before me always" and it should remind us to act in the proper way (with fear of heaven) at all times and places (even in private). <Ref>This is the Rama's (1:1) first comment on Shulchan Aruch. </ref><br />
==Fulfilling the 6 constant mitzvot==<br />
# There are six mitzvot which one is constantly obligated in fulfilling by thinking about them at all times: 1)Belief in Hashem, 2)Believing there is no other god 3)Hashem is one 4)Love of Hashem, 5)Fear of Hashem, and 6)Not straying after the sights of one's eyes (inappropriate sights) and the thoughts of one's heart (which contradict Torah values). <ref>Biur Halacha 1:1 s.v. Hu quoting from Sefer HaChinuch's introduction. </ref> Some explain that this doesn't obligate us to actually think about fulfilling these mitzvot all the time but rather that whenever one does think about these mitzvot one fulfills a mitzvah or alternatively by acting in the proper way with a sense of fear of heaven and faith (as above) one fulfills these constant mitzvot. <ref>Piskei Teshuvot 1:3 </ref><br />
==Believing everything is for the best==<br />
# A person should accustom oneself to say כל מה דעביד רחמנא לטב עביד “everything that Hashem does is good". <Ref>S”A 230:5 </ref><br />
==Fulfilling mitzvot in public==<br />
# One should fulfill mitzvot and not be embarrassed even if there are scoffers and detractors watching. <ref> Rama 1:1 </ref> Nonetheless one should not do so if this will cause a fight because the Middah of brazenness is a disgraceful quality to have. <ref>Mishna Brurah 1:5 quoting the Bet Yosef </ref> This limitation only applies when performing mitzvot in front of scoffers, however, if one performing mitzvot before Apikorsim who seek to subvert a true Torah way of life and one tried to speak peacefully but was rejected, it's a mitzvah to perform to stand up for Torah even if it will lead to a fight. <ref> Biur Halacha 1:1 s.v. VeLo Yitbayesh. See also Piskei Teshuvot 1:4 who says that nowadays one may perform mitzvot and not be concerned for haughtiness in performing mitzvot (Yuhara) as long as one has pure intent. </ref> <br />
# If one is in the company of pious and righteous individuals one shouldn't be embarrassed to perform the mitzvot there but it's preferable to perform one's mitzvot privately. <ref>Mishna Brurah 1:6 </ref><br />
# If one is in the company of average individuals it's encouraged to perform the mitzvot publicly to teach others about these mitzvot. <ref>Mishna Brurah 1:6 </ref><br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Parnasa&diff=9470Parnasa2013-05-10T08:42:02Z<p>Nisan: Removed source from #2 section 1 and #4 to section 1.</p>
<hr />
<div>{{QuestionablePage}}<br />
==The importance of earning a living==<br />
# Regardless of a person's stature, one must toil for his bread. This was a result of Adam's sin and the subsequent curse put on mankind.<ref>Bereshit 3:19</ref> One's degree of toil depends on their degree of closeness to HaShem.<REF>{{NoSource}}</REF><br />
# One must live a Torah fulfilling life in the "way of the land".<ref>Berachot 8a, Berachot 35b. There is a discussion between R' Yishmael and R' Shimon Bar Yochai as to how a person should live a Torah fulfilling life; R' Yishmael taught that one should live by "the way of the land" and gather in one's grain while R' Shimon Bar Yochai taught that one should do the will of HaShem and their work would be done by others. The Gemara continues by stating that many did like R' Yishmael and it worked, while many did like R' Shimon Bar Yochai and it didn't work.</ref><br />
# It is better to resort to embarrassing work in public than to rely on gifts from people for one's living.<REF>Pesachim 113a</REF><br />
# A life of Torah learning, when unaccompanied by daily toil, leads to idleness and sin.<ref>Mishnah Avot 2:2</ref><br />
==Learning a trade and/or craft==<br />
#G-d implanted within every human being a desire and ability to succeed within a certain activity. This was done so the world would not lack anything. Therefore, it is one's obligation to seek out his/her talent(s) in order to benefit the world and thereby earn their sustenance. One who fails to do so forgoes a world of pleasure and will have to answer why they didn't partake in their talents. <REF>{{NoSource}}</REF><br />
# A man must learn a trade and/or craft as well as teach his son a trade and/or craft in order to prevent his son(and himself) from theivery. <ref>Kiddushin 29a, 30b, Makot 8b</ref><br />
# One must love "melacha"(creative activity). <ref>Mishnah Avot 1:10</ref><br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Tattoos_%26_Body_Piercing&diff=9469Tattoos & Body Piercing2013-05-10T08:29:36Z<p>Nisan: Added to source #1 in section 2.</p>
<hr />
<div>{{QuestionablePage}}<br />
==The prohibition of tattoos==<br />
#It is forbidden to get tattooed.<ref>Vayikra 19:28, Makot 21a; see Rashi. One is not chayav unless there is both writing and engraving. Pouring ash on a wound is also forbidden because it looks like a tattoo even though there is no writing or engraving(Makot 21a).</ref><br />
<br />
==Body Piercings==<br />
# There is no specific prohibition forbidding body piercings. However, if one's health would be affected, they may not be done. <REF>{{NoSource}}There are references in the Torah regarding piercings among both men & women with no specific objection; however, should one's health become compromised as a result, we are to stay away due to the obligation to care for our bodies. However, there is a Tannaic discussion regarding whether or not one may harm oneself. It comes out in the Gemara that one may not harm oneself but if one did so, they would be exempt from lashes(since there's no explicit prohibition). The prohibition against harming oneself is only when it's unnecessary; for health reasons, it's permitted.</REF><br />
# Men should refrain from getting body piercings.<REF>{{NoSource}}</REF><br />
<br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Tattoos_%26_Body_Piercing&diff=9463Tattoos & Body Piercing2013-05-08T18:39:42Z<p>Nisan: </p>
<hr />
<div>{{QuestionablePage}}<br />
==The prohibition of tattoos==<br />
#It is forbidden to get tattooed.<ref>Vayikra 19:28, Makot 21a; see Rashi. One is not chayav unless there is both writing and engraving. Pouring ash on a wound is also forbidden because it looks like a tattoo even though there is no writing or engraving(Makot 21a).</ref><br />
<br />
==Body Piercings==<br />
# There is no specific prohibition forbidding body piercings. However, if one's health would be affected, they may not be done. <REF>{{NoSource}}There are references in the Torah regarding piercings among both men & women with no specific objection; however, should one's health become compromised as a result, we are to stay away due to the obligation to care for our bodies.</REF><br />
# Men should refrain from getting body piercings.<REF>{{NoSource}}</REF><br />
<br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Tattoos_%26_Body_Piercing&diff=9462Tattoos & Body Piercing2013-05-08T18:38:57Z<p>Nisan: Added NoSource template to reference #1 in section 2.</p>
<hr />
<div>{{QuestionablePage}}<br />
==The prohibition of tattoos==<br />
#It is forbidden to get tattooed.<ref>Vayikra 19:28, Makot 21a; see Rashi. One is not chayav unless there is both writing and engraving. Pouring ash on a wound is also forbidden because it looks like a tattoo even though there is no writing or engraving(Makot 21a).</ref><br />
<br />
==Body Piercings==<br />
# There is no specific prohibition forbidding body piercings. However, if one's health would be affected, they may not be done. <REF>{{NoSource}}There are references in the Torah regarding piercings among both men & women with no specific objection; however, should one's health become compromised as result, we are to stay away due to the obligation to care for our bodies.</REF><br />
# Men should refrain from getting body piercings.<REF>{{NoSource}}</REF><br />
<br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Tattoos_%26_Body_Piercing&diff=9461Tattoos & Body Piercing2013-05-08T18:36:40Z<p>Nisan: </p>
<hr />
<div>{{QuestionablePage}}<br />
==The prohibition of tattoos==<br />
#It is forbidden to get tattooed.<ref>Vayikra 19:28, Makot 21a; see Rashi. One is not chayav unless there is both writing and engraving. Pouring ash on a wound is also forbidden because it looks like a tattoo even though there is no writing or engraving(Makot 21a).</ref><br />
<br />
==Body Piercings==<br />
# There is no specific prohibition forbidding body piercings. However, if one's health would be affected, they may not be done. <REF>There are references in the Torah regarding piercings among both men & women with no specific objection; however, should one's health become compromised as result, we are to stay away due to the obligation to care for our bodies.</REF><br />
# Men should refrain from getting body piercings.<REF>{{NoSource}}</REF><br />
<br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Tattoos_%26_Body_Piercing&diff=9460Tattoos & Body Piercing2013-05-08T18:36:07Z<p>Nisan: Added to reference for #1 in section 2.</p>
<hr />
<div>{{QuestionablePage}}<br />
==The prohibition of tattoos==<br />
#It is forbidden to get tattooed.<ref>Vayikra 19:28, Makot 21a; see Rashi. One is not chayav unless there is both writing and engraving. Pouring ash on a wound is also forbidden because it looks like a tattoo even though there is no writing or engraving(Makot 21a).</ref><br />
<br />
==Body Piercings==<br />
# There is no specific prohibition forbidding body piercings. However, if one's health would be affected, they may not be done. <REF>{{There are references in the Torah regarding piercings among both men & women with no specific objection; however, should one's health become compromised as result, we are to stay away due to the obligation to care for our bodies.}}</REF><br />
# Men should refrain from getting body piercings.<REF>{{NoSource}}</REF><br />
<br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Parnasa&diff=9459Parnasa2013-05-08T17:34:40Z<p>Nisan: </p>
<hr />
<div>{{QuestionablePage}}<br />
==The importance of earning a living==<br />
# Regardless of a person's stature, one must toil for his bread. This was a result of Adam's sin and the subsequent curse put on mankind.<ref>Bereshit 3:19</ref> One's degree of toil depends on their degree of closeness to HaShem.<REF>{{NoSource}}</REF><br />
# One must live a Torah fulfilling life in the "way of the land".<ref>Mishnah Avot 2:2, Berachot 8a, Berachot 35b. There is a discussion between R' Yishmael and R' Shimon Bar Yochai as to how a person should live a Torah fulfilling life; R' Yishmael taught that one should live by "the way of the land" and gather in one's grain while R' Shimon Bar Yochai taught that one should do the will of HaShem and their work would be done by others. The Gemara continues by stating that many did like R' Yishmael and it worked, while many did like R' Shimon Bar Yochai and it didn't work.</ref><br />
# It is better to resort to embarrassing work in public than to rely on gifts from people for one's living.<REF>Pesachim 113a</REF><br />
==Learning a trade and/or craft==<br />
#G-d implanted within every human being a desire and ability to succeed within a certain activity. This was done so the world would not lack anything. Therefore, it is one's obligation to seek out his/her talent(s) in order to benefit the world and thereby earn their sustenance. One who fails to do so forgoes a world of pleasure and will have to answer why they didn't partake in their talents. <REF>{{NoSource}}</REF><br />
# A man must learn a trade and/or craft as well as teach his son a trade and/or craft in order to prevent his son(and himself) from theivery. <ref>Kiddushin 29a, 30b, Makot 8b</ref><br />
# One must love "melacha"(creative activity). <ref>Mishnah Avot 1:10</ref><br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Parnasa&diff=9458Parnasa2013-05-08T17:32:22Z<p>Nisan: </p>
<hr />
<div>{{QuestionablePage}}<br />
==The importance of earning a living==<br />
# Regardless of a person's stature, one must toil for his bread. This was a result of Adam's sin and the subsequent curse put on mankind.<ref>Bereshit 3:19</ref> One's degree of toil depends on their degree of closeness to HaShem.<REF>{{NoSource}}</REF><br />
# One must live a Torah fulfilling life in the "way of the land".<ref> Berachot 35b. There is a discussion between R' Yishmael and R' Shimon Bar Yochai as to how a person should live a Torah fulfilling life; R' Yishmael taught that one should live by "the way of the land" and gather in one's grain while R' Shimon Bar Yochai taught that one should do the will of HaShem and their work would be done by others. The Gemara continues by stating that many did like R' Yishmael and it worked, while many did like R' Shimon Bar Yochai and it didn't work. For further support see Mishnah Avot 2:2, Berachot 8a.</ref><br />
# It is better to resort to embarrassing work in public than to rely on gifts from people for one's living.<REF>Pesachim 113a</REF><br />
==Learning a trade and/or craft==<br />
#G-d implanted within every human being a desire and ability to succeed within a certain activity. This was done so the world would not lack anything. Therefore, it is one's obligation to seek out his/her talent(s) in order to benefit the world and thereby earn their sustenance. One who fails to do so forgoes a world of pleasure and will have to answer why they didn't partake in their talents. <REF>{{NoSource}}</REF><br />
# A man must learn a trade and/or craft as well as teach his son a trade and/or craft in order to prevent his son(and himself) from theivery. <ref>Kiddushin 29a, 30b, Makot 8b</ref><br />
# One must love "melacha"(creative activity). <ref>Mishnah Avot 1:10</ref><br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Parnasa&diff=9457Parnasa2013-05-08T17:31:21Z<p>Nisan: Removed source.</p>
<hr />
<div>{{QuestionablePage}}<br />
==The importance of earning a living==<br />
# Regardless of a person's stature, one must toil for his bread. This was a result of Adam's sin and the subsequent curse put on mankind.<ref>Bereshit 3:19</ref> One's degree of toil depends on their degree of closeness to HaShem.<REF>{{no source}}</REF><br />
# One must live a Torah fulfilling life in the "way of the land".<ref> Berachot 35b. There is a discussion between R' Yishmael and R' Shimon Bar Yochai as to how a person should live a Torah fulfilling life; R' Yishmael taught that one should live by "the way of the land" and gather in one's grain while R' Shimon Bar Yochai taught that one should do the will of HaShem and their work would be done by others. The Gemara continues by stating that many did like R' Yishmael and it worked, while many did like R' Shimon Bar Yochai and it didn't work. For further support see Mishnah Avot 2:2, Berachot 8a.</ref><br />
# It is better to resort to embarrassing work in public than to rely on gifts from people for one's living.<REF>Pesachim 113a</REF><br />
==Learning a trade and/or craft==<br />
#G-d implanted within every human being a desire and ability to succeed within a certain activity. This was done so the world would not lack anything. Therefore, it is one's obligation to seek out his/her talent(s) in order to benefit the world and thereby earn their sustenance. One who fails to do so forgoes a world of pleasure and will have to answer why they didn't partake in their talents. <REF>{{NoSource}}</REF><br />
# A man must learn a trade and/or craft as well as teach his son a trade and/or craft in order to prevent his son(and himself) from theivery. <ref>Kiddushin 29a, 30b, Makot 8b</ref><br />
# One must love "melacha"(creative activity). <ref>Mishnah Avot 1:10</ref><br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Parnasa&diff=9456Parnasa2013-05-08T17:30:16Z<p>Nisan: Added to reference for #1 & #2 in section 1.</p>
<hr />
<div>{{QuestionablePage}}<br />
==The importance of earning a living==<br />
# Regardless of a person's stature, one must toil for his bread. This was a result of Adam's sin and the subsequent curse put on mankind.<ref>Bereshit 3:19</ref> One's degree of toil depends on their degree of closeness to HaShem.<REF>Mekor Chaim 54:2</REF><br />
# One must live a Torah fulfilling life in the "way of the land".<ref> Berachot 35b. There is a discussion between R' Yishmael and R' Shimon Bar Yochai as to how a person should live a Torah fulfilling life; R' Yishmael taught that one should live by "the way of the land" and gather in one's grain while R' Shimon Bar Yochai taught that one should do the will of HaShem and their work would be done by others. The Gemara continues by stating that many did like R' Yishmael and it worked, while many did like R' Shimon Bar Yochai and it didn't work. For further support see Mishnah Avot 2:2, Berachot 8a.</ref><br />
# It is better to resort to embarrassing work in public than to rely on gifts from people for one's living.<REF>Pesachim 113a</REF><br />
==Learning a trade and/or craft==<br />
#G-d implanted within every human being a desire and ability to succeed within a certain activity. This was done so the world would not lack anything. Therefore, it is one's obligation to seek out his/her talent(s) in order to benefit the world and thereby earn their sustenance. One who fails to do so forgoes a world of pleasure and will have to answer why they didn't partake in their talents. <REF>{{NoSource}}</REF><br />
# A man must learn a trade and/or craft as well as teach his son a trade and/or craft in order to prevent his son(and himself) from theivery. <ref>Kiddushin 29a, 30b, Makot 8b</ref><br />
# One must love "melacha"(creative activity). <ref>Mishnah Avot 1:10</ref><br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Parnasa&diff=9455Parnasa2013-05-07T07:50:47Z<p>Nisan: </p>
<hr />
<div>{{QuestionablePage}}<br />
==The importance of earning a living==<br />
# Regardless of a person's stature, one must toil for his bread. This was a result of Adam's sin and the subsequent curse put on mankind.<ref>Bereshit 3:19</ref> One's degree of toil depends on their degree of closeness to HaShem.<REF>{{NoSource}}</REF><br />
# One must live a Torah fulfilling life in the "way of the land".<ref> Berachot 35b</ref><br />
# It is better to resort to embarrassing work in public than to rely on gifts from people for one's living.<REF>Pesachim 113a</REF><br />
==Learning a trade and/or craft==<br />
#G-d implanted within every human being a desire and ability to succeed within a certain activity. This was done so the world would not lack anything. Therefore, it is one's obligation to seek out his/her talent(s) in order to benefit the world and thereby earn their sustenance. One who fails to do so forgoes a world of pleasure and will have to answer why they didn't partake in their talents. <REF>{{NoSource}}</REF><br />
# A man must learn a trade and/or craft as well as teach his son a trade and/or craft in order to prevent his son(and himself) from theivery. <ref>Kiddushin 29a, 30b, Makot 8b</ref><br />
# One must love "melacha"(creative activity). <ref>Mishnah Avot 1:10</ref><br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Parnasa&diff=9454Parnasa2013-05-07T07:49:59Z<p>Nisan: Edited #1 in section 1; added #2 in section 1.</p>
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<div>{{QuestionablePage}}<br />
==The importance of earning a living==<br />
# Regardless of a person's stature, one must toil for his bread. This was a result of Adam's sin and the subsequent curse put on mankind..<ref>Bereshit 3:19</ref> One's degree of toil depends on their degree of closeness to HaShem.<REF>{{NoSource}}</REF><br />
# One must live a Torah fulfilling life in the "way of the land".<ref> Berachot 35b</ref><br />
# It is better to resort to embarrassing work in public than to rely on gifts from people for one's living.<REF>Pesachim 113a</REF><br />
==Learning a trade and/or craft==<br />
#G-d implanted within every human being a desire and ability to succeed within a certain activity. This was done so the world would not lack anything. Therefore, it is one's obligation to seek out his/her talent(s) in order to benefit the world and thereby earn their sustenance. One who fails to do so forgoes a world of pleasure and will have to answer why they didn't partake in their talents. <REF>{{NoSource}}</REF><br />
# A man must learn a trade and/or craft as well as teach his son a trade and/or craft in order to prevent his son(and himself) from theivery. <ref>Kiddushin 29a, 30b, Makot 8b</ref><br />
# One must love "melacha"(creative activity). <ref>Mishnah Avot 1:10</ref><br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Kippah&diff=9420Kippah2013-05-03T09:56:38Z<p>Nisan: Grammar edits.</p>
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<div>A Kippah or Yarmulke is a religious head covering worn to inspire fear of heaven in the mind of the one wearing it as it reminds the wearer that G-d is above a person all the time. <ref> Gemara in shabbat 156b </ref><br />
[[Image:Kippah.png|right|200px]]<br />
==What can one do without a Kippah?==<br />
# One shouldn’t walk (or travel)<ref> Taz 2:5 writes that traveling is the same as walking in this regard. Malbim in Artzot Hachaim (6, Meir LeAretz 48) and Halacha Brurah 2:11 concur. </ref> 4 [[amot]] without a Kippah. Nowadays, the Kippah serves as an identification of religious Jews and so it’s important to wear it in order to show that one fears Heaven. <ref> <br />
* The Gemara Kedushin 31a records Rabbi Yehoshua’s practice not to walk 4 [[amot]] without a head covering so that he would be reminded of Shechina that’s above him. [[Shabbat]] 156b writes that Rav Nachman’s mother was careful that her son always wore a head covering so that he is always cognizant of the fear of Heaven. <br />
* There is a long standing dispute whether there is an obligation or it’s only a Midat Chasidut. The Zohar (Pinchas pg 245b, Naso pg 122b) implies that it’s an obligation for a Talmid Chacham but for everyone else it is only a Midat Chasidut to wear it. Rambam (Deot 5:6; Moreh Nevuchim 3:52), Kol Bo 11, Orchot Chaim (Tefiliah 48), and Tashbetz 547 quoting the Maharam imply that it’s only a Midat Chasidut for a non-Talmid Chacham. However, Sefer Manhig (Tefilah 49), Kitzur Piskei HaRosh (first perek of Kedushin), and Sh”t Mahari MeBruna 34, 165 write that it’s a obligation on every Jew to wear. <br />
* S”A 2:6 writes "It’s forbidden to walk with an arrogant posture and one shouldn’t walk 4 [[amot]] without a head covering". The language of S"A implies that wearing a Kippah is only a Midat Chasidut. See also Bet Yosef (Siman 8, 46, and 91). Many poskim agree that it is only a Midat Chasidut including the Darkei Moshe (2:3 and 8:4), Maharshal 72, Birkei Yosef 2:2, Magan Avraham 91:3, Buir HaGra 8:6, and Maamer Mordechai (2 and 91:5). <br />
* However, the Taz 8:3 writes that it’s forbidden not to wear a Kippah because of [[Chukat Akum]]. (Even according to this opinion one can be lenient if one has a reason to take off the Kippah as per Bet Yosef Y”D 178 and Rama against the Gra who forbids Chukot HaGoyim even if there is a reason to take it off.) Pri Megadim A”A 2:6 and Sh”t Elef Lecha Shlomo O”C 3 differentiate between a complete head covering which is a Midat Chasidut and a partial head covering which is an obligation. However, Sh”t Igrot Moshe O”C 1 argues on this distinction and adds that perhaps one can make such a distinction within the opinion of the Taz. Rabbi Shalom Mashash in Shemesh U'Magen 2:58 writes that when walking outdoors or in a shul it is obligatory. Sh”t Otzrot Yosef 1:4, Sh”t Yabea Omer 6:15 (4-5), Sh”t Yachave Daat 4:1, and Yalkut Yosef 1:7 write that even if the halacha is that it is only a Midat Chasidut, nowadays, since wearing the Kippah is a symbol of a religious Jew, wearing a Kippah is somewhat more obligatory than a Midat Chasidut because there is a concern of [[Marit Ayin]] (suspicion) if one is seen without a Kippah. </ref><br />
# It is a proper and praiseworthy practice to wear a Kippah even when one walks less than 4 amot <ref> Sh”t Mahari MeBruna 34 permits if one walks less than 4 amot. However the Bach 2 implies from Rambam (Deot 5:6; More Nevuchim 3:52) that less than 4 [[amot]] is also forbidden. Taz 8:3, Bchor Shor ([[Shabbat]] 118b), and Birkei Yosef 2:3 concur. Magan Avraham 2:6 writes that it’s only a Midat Chasidut to wear it for walking less than 4 amot. </ref> or one stands or sits for the time it takes to walk 4 [[amot]] <ref> Sh”T Mahari MeBruna 34 permits if one is just sitting and Magan Avraham 282:8 permits whether one is sitting or standing. Bechor Shor ([[Shabbat]] 118b), Birkei Yosef 2:3, Halacha Brurah 2:11 are strict as long as one waits the time it takes to walk 4 amot. </ref>, whether one is outside or indoors. <ref> Sh”t Maharshal 72 permits one not to wear a Kippah indoors. Knesset Hagedolah 2, Bear Heteiv 2:5, and Olat Tamid 2:5 quote the Maharshal. However, the Bach 2 argues on this distinction. Eliyah Rabba 2:4, Mishna Brurah 2:10, and Halacha Brurah 2:11 concur. </ref><br />
# One isn’t allowed to make Brachot without a Kippah, but if by accident (for example, the kippah fell off and one didn’t notice) one made a bracha without a Kippah, the bracha is acceptable after the fact. <Ref> Sh”t Otzrot Yosef 1:5 say that since the Rosh (on Brachot 60b), Rambam (Tefilah 7:4), and S”A 4 hold that the order of the Brachot is precise and Oter Israel BeTifarah is made for having a head covering, implying that the other Brachot can be made without a Kippah (Gra 8:6 makes similar implication from Rif). Nonetheless, Masechet Soferim has a dispute whether one can say Hashem’s name without a Kippah and Rabbenu Yerucham (quoted by Bet Yosef 91:3), Or Zaruha 2:43, S”A 91:3 rule stringently. Lechem Yehuda (Tefilah 5:5) argues that it seems that S”A 91:5 holds that one in [[Shemoneh Esrei]] is forbidden not to have a Kippah. Perhaps S”A (retracting from his ruling in Bet Yosef like Rabbenu Yerucham) rules with the term “Yesh Omrim” and then an anonymous opinion and so we should follow the anonymous opinion. Yet, Sh”t Yabea Omer O”C 6:15(3) rejects this because S”A 206:3 is very clear that one can’t say Hashem’s name without a Kippah and S”A 91:5 meant there’s an added reason to wear a Kippah in Shemona Esrah. Sh”t Maharshal 72 says that perhaps from halacha it’s permitted but since the Minhag is not to say a bracha without a Kippah one shouldn’t be lenient (Chida in Sh”t Chaim Shaal 2:35 and Kiseh Rachamim (Masechet Soferim 14) writes similarly). Gra (Biur HaGra 8:6 and Meorei Or (Bear Sheva 15b)) writes it’s only a Midat Chasidut and if there’s a bracha which one will miss if he gets a Kippah (such as if he just heard thunder) he can make the bracha. Sh”t Yabea Omer 6:15(6) says Bedieved one fulfills his bracha. </ref><br />
# One is allowed to think about Torah even if he's not wearing a Kippah (such as if he’s in bed or by a pool). <ref> Sh”t Yabea Omer 6:15(7), Sherit Yosef 2 pg 370 </ref><br />
# One is allowed to greet a Jew who isn’t wearing a Kippah even if he’ll respond “Shalom” which has the status of Hashem’s name. <Ref> Sh”t Yabea Omer 6:15(8). See further Sh”t Otzrot Yosef 1:5e </ref><br />
# One is permitted to shower, sleep, and swim without a head covering. <ref> Sh"t Yabia Omer 6:15:7, Sh"t Otzrot Yosef 1:5 </ref>Even at places where the minhag isn't to wear a Kippah, such as one who is swimming, one must nonetheless wear a Kippah in order to say a Bracha. <ref>Vezot Habracha (p. 8)</ref><br />
<br />
==Wearing a Kippah to sleep==<br />
# There is a pious practice to wear a Kippah to sleep and if it’s falls off when one is sleeping, one doesn’t have to be concerned with it. <Ref> Sh”t Otzrot Yosef 1:5 say that since the Rosh (on Brachot 60b), Rambam (Tefilah 7:4), and S”A 4 hold that the order of the Brachot is precise and Oter Israel BeTifarah is made for having a head covering, implying that the other Brachot can be made without a Kippah (Gra 8:6 makes similar implication from Rif). Certainly then, there’s no obligation to wear a Kippah to sleep as the Leket Yosher pg 46 writes. However, Eliyah Rabba in name of the Shlah says that one should wear it to sleep as a Midat Chasidut. Mishna Brurah 2:11, Kaf HaChaim 2:18, and Halacha Brurah 2:12 bring this opinion as halacha. </ref><br />
<br />
==Size and Material of Kippah==<br />
# One should wear a Kippah that’s recognizable from all sides (front, back, and sides), but from Midat Chasidut one should wear one that covers majority or the entire head, especially when one is saying [[Kriyat Shema]], [[Shemoneh Esrei]], and Birkat HaMazon. <ref> Halacha Brurah 2:12 (quoting Sh”t Otzrot Yosef 1:4e), Sh"t Yechave Daat 4:1. Pri Megadim A”A 2:6 and Sh”t Elef Lecha Shlomo O”C 3 differentiate between a complete head covering which is a Midat Chasidut and a partial head covering which is an obligation. However, Sh”t Igrot Moshe O”C 1 argues on this distinction and adds that perhaps one can make such a distinction within the opinion of the Taz. Sh”t Otzrot Yosef 1:5 adds there’s an added concern by [[Kriyat Shema]], Shemona Esrah, and [[Birkat HaMazon]] as in Mishna Brurah 91:9 (concerning Shema) and Brachot 51a (concerning Birkat HaMazon). </ref><br />
# A kippah with holes in it is an acceptable Kippah. <Ref> S”A 91:4 based on Sh”t Trumat HaDeshen 10 says that even a straw head covering is acceptable. Sh”t Chatam Sofer 6:2 (quoted by Halacha Brurah 2:14) says that this permits even Kippah’s made with holes in them. </ref><br />
# If someone is wearing a wig with which there is a cloth underneath that’s not visible to the outside, there’s a dispute whether it counts as a Kippah or not. It’s preferable to be strict especially during Tefilah and while making Brachot. <Ref> Pachad Yitzchak (20 D”H Kama Chasif, 80 D”H Peirukanu), Olot HaTamid 2, Sh”t Levushei Mordechai (Tanina O”C 108) say that Marit HaAyin applies to Kipah and so one should wear a Kippah on top of the wig. Maamer Mordechai 91:6 says limits it to Tefilah and Brachot. However Mekor Chaim 2:6, Hagahot Rabbi Akiva Eiger 91, and Artzot HaChaim (2, Meir LeAretz 54) argue that there’s no issue of Marit Ayin since Kippah is only a Midat Chasidut to start with. Mishna Brurah 2:12 quotes the dispute without ruling on the topic. Sh”t Chaim Shaal 2:35(1) writes that one should wear it because of Minhag. Halacha Brurah 2:15 quotes the dispute and says it’s preferable to be strict especially during Tefilah and Brachot. </ref><br />
# One’s hand isn’t considered a Kippah in order to make Brachot, however someone else’s hand or one’s sleeve is sufficient. <Ref> S”A 91:4 (based on Sh”t Trumat HaDeshen 10 against the Sh”t Maharshal 72 who is more lenient) rules that one’s own hand isn’t acceptable but one’s friend’s hand is acceptable. Eliyah Rabba 91:5, Taz 8:3, Machsit HaShekel 91:4, Artzot HaChaim 2:6, Mishna Brurah 2:11, Halacha Brurah 2:16 conclude that one can rely on the Maharshal to walk four [[amot]] but not to make Brachot. Bach 91 says one’s sleeve is acceptable and so is the Minhag. Mishna Brurah 2:12 and Halacha Brurah 2:16 bring this as halacha. </ref><br />
<br />
==Who’s obligated to wear a Kippah?==<br />
# Children also should wear a Kippah to inspire Yirat Shamayim. <Ref> Magan Avraham 2:6 proves from the Gemara that a child doesn’t need a Kippah but it’s correct for them to have a Kippah to inspire Yirat SHamayim. Eliyah Rabba 2:4, Shulchan Aruch HaRav 2:7, Kitzur Shulchan Aruch 3:6, Mishna Brurah 2:11, Artzot HaChaim 6, and Halacha Brurah 2:19 concur. </ref> <br />
# The minhag is that unmarried women don't cover their heads, yet, it’s correct for them to wear a head covering during [[Shemoneh Esrei]]. Those who don’t wear a covering at all have what to rely on. <Ref> Yalkut Yosef (91:8, Tefilah pg 318, Sherit Yosef 2 pg 368), Sh”t Otzrot Yosef 1:5, Tzitz Eliezer 12:13, Tefilla KeHilchata quoting Echad MeGedolei HaDor </ref><br />
<br />
==Wearing a Kippah in a place not-suitable for a religious Jew==<br />
# If one is in a place that’s not suitable for a religious Jew to be such as a party with mixed dancing (or perhaps even a museum or theater) one should not remove one’s Kippah so as not to make a Chilul Hashem. <Ref> Sh”t Igrot Moshe O”C 2:95e writes that if one goes to a museum or theater which is forbidden, one shouldn’t take off one’s Kippah as we don’t say since you’re doing one sin you can do another also. [Perhaps Rav Moshe considers entering a museum or theater inappropriate, perhaps because of possible inappropriate or profane material that’s on display.] A more substantial claim is that if one’s Yetzer Hara is overpowering and one is going to go to the museum anyway, in order to minimize Chilul Hashem one should take off one’s Kippah if one does it Leshem Shamayim, to which Rav Moshe writes, if this is a case of a person giving into their Yetzer there is little chance he’s going to take off his Kippah Leshem Shamayim and so it’s forbidden. Sh”t Igrot Moshe Y”D 2:33 writes that teens going to a place where there is mixed dancing and Perisut which is totally forbidden, should not remove their Kippah. He says that the claim that if they wear their Kippah people will think that a religious Jew is allowed to be involved in mixed dancing is incorrect, rather, we don’t tell someone who’s already doing a sin to do another one. Following the incorrect logic, Rav Moshe writes, we should also tell him not to follow any mitzvah so it’s clear he’s a Rasha so that people don’t think that a religious Jew can go mixed dancing. Since he’s doing a sin in public it’s also a source for Chilul Hashem but would only increase Chilul Hashem for him to do another sin of not wearing a Kippah. Nonetheless, the religious community should make it clear that it’s forbidden so that people don’t learn from such teens who are sinning. </ref><br />
<br />
==Wearing a Kippah at work==<br />
# If one can’t take a job unless he doesn’t wear a Kippah at work, one doesn’t have to forfeit his job for this mitzvah. If they allow one to wear a regular hat one must wear such a hat. Also, when one enters another room or the marketplace one must put back on a Kippah even if one will be mocked as long as there is no concern of losing one’s job. <Ref> Sh”t Igrot Moshe (C”M 1:93 and O”C 4:2) writes that since wearing a Kippah is neither a positive or negative mitzvah one need not lose a large portion of his money by not taking such a job. However since they don’t care if you wear it in another room or in the marketplace one must wear it in such places. Sh”t Igrot Moshe Y”D 4:11(3) adds that even according to the Taz who holds there’s a prohibition of Chukot HaGoyim (that the practice of Goyim used to be to always wear hats and when they sat down to eat or something similar they would take off their hat) nowadays it wouldn’t apply since people don’t generally wear hats. Thus, one can take a job at a place where they don’t allow one to wear a Kippah. However, if they allow one to wear a regular hat (not a Kippah) one should wear a hat he wears regularly. </ref><br />
<br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Kippah&diff=9419Kippah2013-05-03T09:48:10Z<p>Nisan: </p>
<hr />
<div>A Kippah or Yarmulke is a religious head covering worn to inspire fear of heaven in the mind of the one wearing it as it reminds the wearer that G-d is above a person all the time. <ref> Gemara in shabbat 156b </ref><br />
[[Image:Kippah.png|right|200px]]<br />
==What can one do without a Kippah?==<br />
# One shouldn’t walk (or travel)<ref> Taz 2:5 writes that traveling is the same as walking in this regard. Malbim in Artzot Hachaim (6, Meir LeAretz 48) and Halacha Brurah 2:11 concur. </ref> 4 [[amot]] without a Kippah. Nowadays, the Kippah serves as an identification of religious Jews and so it’s important to wear it in order to show that one fears Heaven. <ref> <br />
* The Gemara Kedushin 31a records Rabbi Yehoshua’s practice not to walk 4 [[amot]] without a head covering so that he would be reminded of Shechina that’s above him. [[Shabbat]] 156b writes that Rav Nachman’s mother was careful that her son always wore a head covering so that he is always cognizant of the fear of Heaven. <br />
* There is a long standing dispute whether there is an obligation or it’s only a Midat Chasidut. The Zohar (Pinchas pg 245b, Naso pg 122b) implies that it’s an obligation for a Talmid Chacham but for everyone else it is only a Midat Chasidut to wear it. Rambam (Deot 5:6; Moreh Nevuchim 3:52), Kol Bo 11, Orchot Chaim (Tefiliah 48), and Tashbetz 547 quoting the Maharam imply that it’s only a Midat Chasidut for a non-Talmid Chacham. However, Sefer Manhig (Tefilah 49), Kitzur Piskei HaRosh (first perek of Kedushin), and Sh”t Mahari MeBruna 34, 165 write that it’s a obligation on every Jew to wear. <br />
* S”A 2:6 writes "It’s forbidden to walk with an arrogant posture and one shouldn’t walk 4 [[amot]] without a head covering". The language of S"A implies that wearing a Kippah is only a Midat Chasidut. See also Bet Yosef (Siman 8, 46, and 91). Many poskim agree that it is only a Midat Chasidut including the Darkei Moshe (2:3 and 8:4), Maharshal 72, Birkei Yosef 2:2, Magan Avraham 91:3, Buir HaGra 8:6, and Maamer Mordechai (2 and 91:5). <br />
* However, the Taz 8:3 writes that it’s forbidden not to wear a Kippah because of [[Chukat Akum]]. (Even according to this opinion one can be lenient if one has a reason to take off the Kippah as per Bet Yosef Y”D 178 and Rama against the Gra who forbids Chukot HaGoyim even if there is a reason to take it off.) Pri Megadim A”A 2:6 and Sh”t Elef Lecha Shlomo O”C 3 differentiate between a complete head covering which is a Midat Chasidut and a partial head covering which is an obligation. However, Sh”t Igrot Moshe O”C 1 argues on this distinction and adds that perhaps one can make such a distinction within the opinion of the Taz. Rabbi Shalom Mashash in Shemesh U'Magen 2:58 writes that when walking outdoors or in a shul it is obligatory. Sh”t Otzrot Yosef 1:4, Sh”t Yabea Omer 6:15 (4-5), Sh”t Yachave Daat 4:1, and Yalkut Yosef 1:7 write that even if the halacha is that it is only a Midat Chasidut, nowadays, since wearing the Kippah is a symbol of a religious Jew, wearing a Kippah is somewhat more obligatory than a Midat Chasidut because there is a concern of [[Marit Ayin]] (suspicion) if one is seen without a Kippah. </ref><br />
# It is a proper and praiseworthy practice to wear a Kippah even when one walks less than 4 amot <ref> Sh”t Mahari MeBruna 34 permits if one walks less than 4 amot. However the Bach 2 implies from Rambam (Deot 5:6; More Nevuchim 3:52) that less than 4 [[amot]] is also forbidden. Taz 8:3, Bchor Shor ([[Shabbat]] 118b), and Birkei Yosef 2:3 concur. Magan Avraham 2:6 writes that it’s only a Midat Chasidut to wear it for walking less than 4 amot. </ref> or one stands or sits for the time it takes to walk 4 [[amot]] <ref> Sh”T Mahari MeBruna 34 permits if one is just sitting and Magan Avraham 282:8 permits whether one is sitting or standing. Bechor Shor ([[Shabbat]] 118b), Birkei Yosef 2:3, Halacha Brurah 2:11 are strict as long as one waits the time it takes to walk 4 amot. </ref>, whether one is outside or indoors. <ref> Sh”t Maharshal 72 permits one not to wear a Kippah indoors. Knesset Hagedolah 2, Bear Heteiv 2:5, and Olat Tamid 2:5 quote the Maharshal. However, the Bach 2 argues on this distinction. Eliyah Rabba 2:4, Mishna Brurah 2:10, and Halacha Brurah 2:11 concur. </ref><br />
# One isn’t allowed to make Brachot without a Kippah, but if by accident (for example, the kippah fell off and one didn’t notice) one made a bracha without a Kippah, the bracha is acceptable after the fact. <Ref> Sh”t Otzrot Yosef 1:5 say that since the Rosh (on Brachot 60b), Rambam (Tefilah 7:4), and S”A 4 hold that the order of the Brachot is precise and Oter Israel BeTifarah is made for having a head covering, implying that the other Brachot can be made without a Kippah (Gra 8:6 makes similar implication from Rif). Nonetheless, Masechet Soferim has a dispute whether one can say Hashem’s name without a Kippah and Rabbenu Yerucham (quoted by Bet Yosef 91:3), Or Zaruha 2:43, S”A 91:3 rule stringently. Lechem Yehuda (Tefilah 5:5) argues that it seems that S”A 91:5 holds that one in [[Shemoneh Esrei]] is forbidden not to have a Kippah. Perhaps S”A (retracting from his ruling in Bet Yosef like Rabbenu Yerucham) rules with the term “Yesh Omrim” and then an anonymous opinion and so we should follow the anonymous opinion. Yet, Sh”t Yabea Omer O”C 6:15(3) rejects this because S”A 206:3 is very clear that one can’t say Hashem’s name without a Kippah and S”A 91:5 meant there’s an added reason to wear a Kippah in Shemona Esrah. Sh”t Maharshal 72 says that perhaps from halacha it’s permitted but since the Minhag is not to say a bracha without a Kippah one shouldn’t be lenient (Chida in Sh”t Chaim Shaal 2:35 and Kiseh Rachamim (Masechet Soferim 14) writes similarly). Gra (Biur HaGra 8:6 and Meorei Or (Bear Sheva 15b)) writes it’s only a Midat Chasidut and if there’s a bracha which one will miss if he gets a Kippah (such as if he just heard thunder) he can make the bracha. Sh”t Yabea Omer 6:15(6) says Bedieved one fulfills his bracha. </ref><br />
# One is allowed to think about Torah even if he's not wearing a Kippah (such as if he’s in bed or by a pool). <ref> Sh”t Yabea Omer 6:15(7), Sherit Yosef 2 pg 370 </ref><br />
# One is allowed to greet a Jew who isn’t wearing a Kippah even if he’ll respond “Shalom” which has the status of Hashem’s name. <Ref> Sh”t Yabea Omer 6:15(8). See further Sh”t Otzrot Yosef 1:5e </ref><br />
# One is permitted to shower, sleep, and swim without a head covering. <ref> Sh"t Yabia Omer 6:15:7, Sh"t Otzrot Yosef 1:5 </ref>Even at places where the minhag isn't to wear a Kippah, such as one who is swimming, one must nonetheless wear a Kippah in order to say a Bracha. <ref>Vezot Habracha (p. 8)</ref><br />
<br />
==Wearing a Kippah to sleep==<br />
# There is a pious practice to wear a Kippah to sleep and if it’s falls off when one is sleeping, one doesn’t have to be concerned with it. <Ref> Sh”t Otzrot Yosef 1:5 say that since the Rosh (on Brachot 60b), Rambam (Tefilah 7:4), and S”A 4 hold that the order of the Brachot is precise and Oter Israel BeTifarah is made for having a head covering, implying that the other Brachot can be made without a Kippah (Gra 8:6 makes similar implication from Rif). Certainly then, there’s no obligation to wear a Kippah to sleep as the Leket Yosher pg 46 writes. However, Eliyah Rabba in name of the Shlah says that one should wear it to sleep as a Midat Chasidut. Mishna Brurah 2:11, Kaf HaChaim 2:18, and Halacha Brurah 2:12 bring this opinion as halacha. </ref><br />
<br />
==Size and Material of Kippah==<br />
# One should wear a Kippah that’s recognizable from all sides (front, back, and sides), but from Midat Chasidut one should wear one that covers majority or the entire head, especially when one is saying [[Kriyat Shema]], [[Shemoneh Esrei]], and Birkat HaMazon. <ref> Halacha Brurah 2:12 (quoting Sh”t Otzrot Yosef 1:4e), Sh"t Yechave Daat 4:1. Pri Megadim A”A 2:6 and Sh”t Elef Lecha Shlomo O”C 3 differentiate between a complete head covering which is a Midat Chasidut and a partial head covering which is an obligation. However, Sh”t Igrot Moshe O”C 1 argues on this distinction and adds that perhaps one can make such a distinction within the opinion of the Taz. Sh”t Otzrot Yosef 1:5 adds there’s an added concern by [[Kriyat Shema]], Shemona Esrah, and [[Birkat HaMazon]] as in Mishna Brurah 91:9 (concerning Shema) and Brachot 51a (concerning Birkat HaMazon). </ref><br />
# A kippah with holes in it is an acceptable Kippah. <Ref> S”A 91:4 based on Sh”t Trumat HaDeshen 10 says that even a straw head covering is acceptable. Sh”t Chatam Sofer 6:2 (quoted by Halacha Brurah 2:14) says that this permits even Kippah’s made with holes in them. </ref><br />
# If someone is wearing a wig with which there is a cloth underneath that’s not visible to the outside, there’s a dispute whether it counts as a Kippah or not. It’s preferable to be strict especially during Tefilah and while making Brachot. <Ref> Pachad Yitzchak (20 D”H Kama Chasif, 80 D”H Peirukanu), Olot HaTamid 2, Sh”t Levushei Mordechai (Tanina O”C 108) say that Marit HaAyin applies to Kipah and so one should wear a Kippah on top of the wig. Maamer Mordechai 91:6 says limits it to Tefilah and Brachot. However Mekor Chaim 2:6, Hagahot Rabbi Akiva Eiger 91, and Artzot HaChaim (2, Meir LeAretz 54) argue that there’s no issue of Marit Ayin since Kippah is only a Midat Chasidut to start with. Mishna Brurah 2:12 quotes the dispute without ruling on the topic. Sh”t Chaim Shaal 2:35(1) writes that one should wear it because of Minhag. Halacha Brurah 2:15 quotes the dispute and says it’s preferable to be strict especially during Tefilah and Brachot. </ref><br />
# One’s hand isn’t considered a Kippah in order to make Brachot, however someone else’s hand or one’s sleeve is sufficient. <Ref> S”A 91:4 (based on Sh”t Trumat HaDeshen 10 against the Sh”t Maharshal 72 who is more lenient) rules that one’s own hand isn’t acceptable but one’s friend’s hand is acceptable. Eliyah Rabba 91:5, Taz 8:3, Machsit HaShekel 91:4, Artzot HaChaim 2:6, Mishna Brurah 2:11, Halacha Brurah 2:16 conclude that one can rely on the Maharshal to walk four [[amot]] but not to make Brachot. Bach 91 says one’s sleeve is acceptable and so is the Minhag. Mishna Brurah 2:12 and Halacha Brurah 2:16 bring this as halacha. </ref><br />
<br />
==Who’s obligated to wear a Kippah?==<br />
# Children also should wear a Kippah to inspire Yirat Shamayim. <Ref> Magan Avraham 2:6 proves from the Gemara that a child doesn’t need a Kippah but it’s correct for them to have a Kippah to inspire Yirat SHamayim. Eliyah Rabba 2:4, Shulchan Aruch HaRav 2:7, Kitzur Shulchan Aruch 3:6, Mishna Brurah 2:11, Artzot HaChaim 6, and Halacha Brurah 2:19 concur. </ref> <br />
# The minhag is that unmarried women don't cover their heads, yet, it’s correct for them wear a head covering during [[Shemoneh Esrei]]. Those who don’t wear a covering at all have what to rely on. <Ref> Yalkut Yosef (91:8, Tefilah pg 318, Sherit Yosef 2 pg 368), Sh”t Otzrot Yosef 1:5, Tzitz Eliezer 12:13, Tefilla KeHilchata quoting Echad MeGedolei HaDor </ref><br />
<br />
==Wearing a Kippah in a place not-suitable for a religious Jew==<br />
# If one is in a place that’s not suitable for a religious Jew to be such as a party with mixed dancing (or perhaps even a museum or theater) one should not remove one’s Kippah so as not to make a Chilul Hashem. <Ref> Sh”t Igrot Moshe O”C 2:95e writes that if one goes to a museum or theater which is forbidden, one shouldn’t take off one’s Kippah as we don’t say since you’re doing one sin you can do another also. [Perhaps Rav Moshe considers entering a museum or theater inappropriate, perhaps because of possible inappropriate or profane material that’s on display.] A more substantial claim is that if one’s Yetzer Hara is overpowering and one is going to go to the museum anyway, in order to minimize Chilul Hashem one should take off one’s Kippah if one does it Leshem Shamayim, to which Rav Moshe writes, if this is a case of a person giving into their Yetzer there is little chance he’s going to take off his Kippah Leshem Shamayim and so it’s forbidden. Sh”t Igrot Moshe Y”D 2:33 writes that teens going to a place where there is mixed dancing and Perisut which is totally forbidden, should not remove their Kippah. He says that the claim that if they wear their Kippah people will think that a religious Jew is allow be involved in mixed dancing is incorrect, rather, we don’t tell someone who’s already doing a sin to do another one. Following the incorrect logic, Rav Moshe writes, we should also tell him not to follow any mitzvah so it’s clear he’s a Rasha so that people don’t think that a religious Jew can go mixed dancing. Since he’s doing a sin in public it’s also a source for Chilul Hashem but would only increase Chilul Hashem for him to do another sin of not wearing a Kippah. Nonetheless, the religious community to make it clear that it’s forbidden so that people don’t learn from such teens who are sinning. </ref><br />
<br />
==Wearing a Kippah at work==<br />
# If one can’t take a job unless he doesn’t wear a Kippah at work, one doesn’t have to forfeit his job for this mitzvah. If they allow one to wear a regular hat one must wear such a hat. Also, when one enters another room or the marketplace one must put back on a Kippah even if one will be mocked as long as there is no concern of losing one’s job. <Ref> Sh”t Igrot Moshe (C”M 1:93 and O”C 4:2) writes that since wearing a Kippah is neither a positive or negative mitzvah one need not loss a large portion of his money by not taking such a job. However since they don’t care if you wear it in another room or in the marketplace one must wear it in such places. Sh”t Igrot Moshe Y”D 4:11(3) adds that even according to the Taz who holds there’s a prohibition of Chukot HaGoyim (that the practice of Goyim used to be to always wear hats and when they saw down to eat or something similar they would take off their hat) nowadays it wouldn’t apply since people don’t wear hats at all. Thus, one can take a job at a place where they don’t allow one to wear a Kippah. However, if they allow one to wear a regular hat (not a Kippah) one should wear a hat he wears regularly. </ref><br />
<br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Miscellaneous&diff=9418Miscellaneous2013-05-03T09:24:30Z<p>Nisan: </p>
<hr />
<div>*[[Acquisition]] ([[Kinyanim]])<br />
*[[Building a Fence Around One's Roof]] ([[Maakeh]])<br />
*[[Burying Religious Articles]] ([[Shaimos]])<br />
*[[Counting Jewish People]] ([[Issur LeSpor Yisrael]])<br />
*[[Cutting One's Nails]] <br />
*[[Drawing or Sculpting Forbidden Images]]<br />
*[[Hygiene & Health]]<br />
*[[Introduction to Kesuba]]<br />
*[[Mindset]] ([[De'ot]])<br />
*[[Not Cutting One's Sideburns]] ([[Payis]])<br />
*[[Not Following the Ways of the Goyim]] ([[Chukat Akum]])<br />
*[[Parnasa]]<br />
*[[Which Mitzvot take precedence?]]<br />
*[[Sending away the Mother Bird]] ([[Shiluach HaKan]])<br />
*[[Shaving]]<br />
*[[Standing for a Talmid Chacham and for the elderly]]<br />
*[[Suspicious actions]] ([[Marit Ayin]])<br />
*[[Teshuva]] ([[Returning from sin]])<br />
<br />
==References==<br />
*[[Biographical Dictionary of Rabbis]] ([[Shem HaGedolim]])<br />
*[[Halachic Dictionary]] <br />
*[[Reference of Measurements in Halacha]] ([[Shiurim]])<br />
<br />
'''Between man and his fellow'''<br />
*[[Charity]] ([[Tzedaka]])<br />
*[[Comforting the Mourners]] ([[Nichum Aveilim]])<br />
*[[Honoring one's parents]] ([[Kibud Av V'Em]])<br />
*[[Hurting Others' Feelings]] ([[Onaat Devarim]])<br />
*[[Mitzvah of Rebuke]] ([[Tochacha]])<br />
*[[Not Speaking Negatively About One's Fellow]] ([[Lashon Hara]])<br />
*[[Perfecting Middot]] ([[Positive Character Traits]])<br />
*[[Prohibition to Lie]] ([[Sheker]])<br />
*[[Returning Lost Objects]] ([[Hashavat Aviedah]])<br />
*[[Visiting the Sick]] ([[Bikur Cholim]])<br />
*[[Welcoming Guests]] ([[Hachnasat Orchim]])<br />
*[[Loving your friend]] ([[Ahavat Re'im]])<br />
*[[Marriage]]<br />
<br />
'''Business Halacha'''<br />
*[[Being Careful With Other People's Money]] ([[Gezel]])<br />
*[[Lending]]<br />
*[[Taking Interest]] ([[Ribbit]])<br />
*[[Emuna & Business]]([[Masa u'matan b'emuna]])<br />
<br />
'''Land of Israel'''<br />
*[[Living in Israel]] ([[Yishuv Eretz Yisrael]])<br />
*[[Terumot and Maaserot]]<br />
*[[Yom HaAtzmaut]]<br />
<br />
'''Safrut'''<br />
*[[Hak Tochot]]</div>Nisanhttps://halachipedia.com/index.php?title=Intellectual_%26_Digital_Property&diff=9417Intellectual & Digital Property2013-05-03T09:16:17Z<p>Nisan: </p>
<hr />
<div>{{Stub}}<br />
In very general terms, some say that if the author is selling his lectures, music, or computer program or the like, then there's a Halachic copyright. As such, it is a form of stealing to use the product without paying for it. If he is not selling it, however, or he doesn’t have any copies to sell, or you are not a potential costumer, the issue of a Halachic copyright does not apply. <ref>Rabbi Hershel Schachter in a [http://www.yutorah.org/lectures/lecture.cfm/788264/Rabbi_Hershel_Schachter/Copyright_Law shiur on yutorah.org, titled Copyright Law]</ref><br />
==References==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Parnasa&diff=9416Parnasa2013-05-03T09:08:41Z<p>Nisan: Edited section 2:#3, added source.</p>
<hr />
<div>{{QuestionablePage}}<br />
==The importance of earning a living==<br />
# Regardless of a person's stature, everyone must toil for their living. This was a result of Adam's sin and the subsequent curse put on mankind.<ref>Bereshit 3:19, Pesachim 118a</ref><br />
# It is better to resort to embarrassing work in public than to rely on gifts from people for one's living.<REF>Pesachim 113a</REF><br />
==Learning a trade and/or craft==<br />
#G-d implanted within every human being a desire and ability to succeed within a certain activity. This was done so the world would not lack anything. Therefore, it is one's obligation to seek out his/her talent(s) in order to benefit the world and thereby earn their sustenance. One who fails to do so forgoes a world of pleasure and will have to answer why they didn't partake in their talents. <REF>{{NoSource}}</REF><br />
# A man must learn a trade and/or craft as well as teach his son a trade and/or craft in order to prevent his son(and himself) from theivery. <ref>Kiddushin 29a, 30b, Makot 8b</ref><br />
# One must love "melacha"(creative activity). <ref>Mishnah Avot 1:10</ref><br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Parnasa&diff=9415Parnasa2013-05-03T09:03:59Z<p>Nisan: Added reference to Section 1:#2.</p>
<hr />
<div>{{QuestionablePage}}<br />
==The importance of earning a living==<br />
# Regardless of a person's stature, everyone must toil for their living. This was a result of Adam's sin and the subsequent curse put on mankind.<ref>Bereshit 3:19, Pesachim 118a</ref><br />
# It is better to resort to embarrassing work in public than to rely on gifts from people for one's living.<REF>Pesachim 113a</REF><br />
==Learning a trade and/or craft==<br />
#G-d implanted within every human being a desire and ability to succeed within a certain activity. This was done so the world would not lack anything. Therefore, it is one's obligation to seek out his/her talent(s) in order to benefit the world and thereby earn their sustenance. One who fails to do so forgoes a world of pleasure and will have to answer why they didn't partake in their talents. <REF>{{NoSource}}</REF><br />
# A man must learn a trade and/or craft as well as teach his son a trade and/or craft in order to prevent his son(and himself) from theivery. <ref>Kiddushin 29a, 30b, Makot 8b</ref><br />
# One must love work. <br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Miscellaneous&diff=9414Miscellaneous2013-05-03T08:17:36Z<p>Nisan: Added "Emuna & Business"; minor edits.</p>
<hr />
<div>*[[Acquisition]] ([[Kinyanim]])<br />
*[[Building a Fence Around One's Roof]] ([[Maakeh]])<br />
*[[Burying Religious Articles]] ([[Shaimos]])<br />
*[[Counting Jewish People]] ([[Issur LeSpor Yisrael]])<br />
*[[Cutting One's Nails]] <br />
*[[Drawing or Sculpting Forbidden Images]]<br />
*[[Hygiene & Health]]<br />
*[[Introduction to Kesuba]]<br />
*[[Mindset]] ([[De'ot]])<br />
*[[Not Cutting One's Sideburns]] ([[Pe'ot Harosh]])<br />
*[[Not Following the Ways of the Goyim]] ([[Chukot Akum]])<br />
*[[Parnasa]]<br />
*[[Which Mitzvot take precedence?]]<br />
*[[Sending away the Mother Bird]] ([[Shiluach HaKan]])<br />
*[[Shaving]]<br />
*[[Standing for a Talmid Chacham and for the elderly]]<br />
*[[Suspicious actions]] ([[Marit Ayin]])<br />
*[[Teshuva]] ([[Returning from sin]])<br />
<br />
==References==<br />
*[[Biographical Dictionary of Rabbis]] ([[Shem HaGedolim]])<br />
*[[Halachic Dictionary]] <br />
*[[Reference of Measurements in Halacha]] ([[Shiurim]])<br />
<br />
'''Between man and his fellow'''<br />
*[[Charity]] ([[Tzedaka]])<br />
*[[Comforting the Mourners]] ([[Nichum Aveilim]])<br />
*[[Honoring one's parents]] ([[Kibud Av V'Em]])<br />
*[[Hurting Others' Feelings]] ([[Onaat Devarim]])<br />
*[[Mitzvah of Rebuke]] ([[Tochacha]])<br />
*[[Not Speaking Negatively About One's Fellow]] ([[Lashon Hara]])<br />
*[[Perfecting Middot]] ([[Positive Character Traits]])<br />
*[[Prohibition to Lie]] ([[Sheker]])<br />
*[[Returning Lost Objects]] ([[Hashavat Aviedah]])<br />
*[[Visiting the Sick]] ([[Bikur Cholim]])<br />
*[[Welcoming Guests]] ([[Hachnasat Orchim]])<br />
*[[Loving your friend]] ([[Ahavat Re'im]])<br />
*[[Marriage]]<br />
<br />
'''Business Halacha'''<br />
*[[Being Careful With Other People's Money]] ([[Gezel]])<br />
*[[Lending]]<br />
*[[Taking Interest]] ([[Ribbit]])<br />
*[[Emuna & Business]]([[Masa u'matan b'emuna]])<br />
<br />
'''Land of Israel'''<br />
*[[Living in Israel]] ([[Yishuv Eretz Yisrael]])<br />
*[[Terumot and Maaserot]]<br />
*[[Yom HaAtzmaut]]<br />
<br />
'''Safrut'''<br />
*[[Hak Tochot]]</div>Nisanhttps://halachipedia.com/index.php?title=Payis&diff=9413Payis2013-05-03T08:11:44Z<p>Nisan: Edited/added source for #2 of "Explanation of the Prohibition"; minor edits.</p>
<hr />
<div>==General guidelines==<br />
# The Torah (Vayikra 19:27) says לא תקפו פאת ראשכם ולא תשחית את פאת זקנך meaning, don’t round the corner of one’s head and don’t destroy the corners of one’s beard. <br />
# There are two negative commands to which the Torah warns, one of rounding the corners of the head and other of destroying the corners of one’s beard. <Ref> Rambam (Intro to Avoda Zara counts Hakafat HaRosh and Giluach HaZaken as two separate negative commands. </ref> <br />
# These are very serious Torah prohibitions and should not be ignored. <Ref>Sh”t Tashbetz 3:127 D”H Lo Nichad writes that those who constantly violate this sin consider it as if the prohibition wasn’t written explicitly in the Torah and those people are considered like violating all of the Torah and their ritual slaughter isn’t acceptable!! </ref><br />
# When cutting one’s hair or shaving in a permissible way one should intend to fulfill the Torah commands not to round the corners of the head or the beard. <Ref>Pela Yoetz (Paragrah “Geluach”) writes that not violating the negative command is like fulfilling a positive command and one should intend to fulfill it actively. </ref><br />
# The Kabbalists hold that it’s preferable not to cut one’s beard at all. <Ref>Birkei Yosef 181:10 in name of the Arizal. See also the Meor Yisrael who quotes the Bava Sali who says that have a beard and not cutting it brings forgiveness for one’s sins! </ref><br />
<br />
==Hakafat HaRosh==<br />
===Explanation of the prohibition===<br />
# The first is a command not to round the corners of one’s head which the Torah calls Peot HaRosh. The two areas that this prohibition includes is one on the left side of the head and on the right. <Ref> Mishna Macot 20a and Rashi there D”H Chayav</ref><br />
# The prohibition is defined as cutting the hair that grows in front of one’s ear between one’s forehead and the area behind the ear all the way to the skin.<Ref> Gemara Macot 20b; see Rashi there("hamashve"), and Kiddushin 35b for Rashi's comment on "hakafat harosh". </ref><br />
# Women aren't obligated in the prohibition of Hakafat HaRosh. <Ref>Kiddushin 29a, S”A Y”D 181:6 </ref><br />
===What is forbidden?===<br />
# It’s forbidden to cut the Peot HaRosh with a razor all the way to the skin. <Ref>See Tur and S”A 181:1. </ref><br />
# Some hold that it is forbidden to cut the Peot HaRosh with a scissor which cuts the hair close to the face.<ref>Shulchan Aruch Y”D 181:3. According to the Rambam it’s only forbidden to cut the Peot HaRosh with a razor and it’s permissible to cut it with a scissor close to the face, however, the Rosh forbids cutting the Peot HaRosh even with a scissor close to the face. </ref><br />
# It’s forbidden to cut any hair in the area of Peot HaRosh. <Ref>Even though the Rambam (Avoda Zara 12:6) writes that it’s only forbidden if one leaves less than 40 hairs, the Smag (quoted by Bet Yosef Y”D 181) holds that it’s forbidden to cut even 2 hairs. Therefore, S”A Y”D 181:9 rules that one may not cut any hairs of the Peot HaRosh. </ref><br />
===How long to leave the hairs===<br />
# It’s not considered cutting the Peot HaRosh if one leaves a half centimeter of hair and so it’s certainly permissible to cut the Peot HaRosh with a hair cutting machine that will leave the hairs with the length of half a centimeter (usually this is a number 2 on the hair cutting machine). <Ref> Peot Zekenecha (pg 19, 30) in name of Rav Elyashiv based on the measure given in the Gemara Niddah 52b and Rambam Nezirut 5:11 that leaving hair which can be bent over and reach the root is not considered cutting the hair. LeShechno Tidroshu (vol 1 pg 300) writes similarly. </ref> <br />
===Trimming, combing, plucking===<br />
# Trimming hair between the boundaries of Peot HaRosh is forbidden along the entire width. <Ref>S”A Y”D 181:9, Peot Zekenecha (pg 41) </ref><br />
# It’s permissible to comb one’s hair in the area of Peot HaRosh since it’s not certain that one will remove a hair. <Ref> Peot Zekenecha (pg 42) </ref><br />
# It’s forbidden to pluck a hair from that area and there’s an additional prohibition if one plucks a white hair from among black hairs. <Ref> Kaf HaChaim 27:13, Peot Zekenecha (pg 56) </ref><br />
===The upper boundary===<br />
# The upper boundary of Peot HaRosh is if one were to draw a straight line from the highest part of one’s ear (the middle of the curve) to the hairline on one’s forehead (from the edge of the hair on one’s forehead before the hair abruptly extends downward towards the ear). This upper boundary is different for every person. <Ref>S”A 181:9, Peot Zekenecha (pg 22, 26, 28)</ref> <br />
## Because of lack of knowledge, some cut the hair around the ear on the front side until the middle of the ear (the highest point of the ear) which is actually forbidden. However, from the behind the ear (from the middle of the ear) it’s permissible to cut the hair. <Ref> Peot Zekenecha (pg 44, 47) in name of the Chazon Ish</ref><br />
## Because of lack of knowledge, some leave long Payis but still violate the prohibition by cutting the hair below the hairline (leaving less than a half centimeter) and only leave payis starting from next to the ear. <Ref>Biur Halacha 251:2 </ref><br />
##If a person has hair that juts out from the hairline on one’s forehead, this is not considered in determining the hairline of the forehead. <Ref> Peot Zekenecha (pg 23) in name of Rav Chaim Kanievsky and Rav Nassim Karlitz </ref><br />
## Someone who went bald should consider his hairline from the area where hair used to grow. <Ref> Peot Zekenecha (pg 22) in name of Rav Chaim Kanievsky and Rav Nassim Karlitz</ref><br />
===The lower boundary===<br />
# The lower boundary of the Peot HaRosh according to the letter of the law is where the upper jaw bone separates from the skull bone, which can be felt when one opens one’s mouth. <Ref> Rashi Macot 20a D”H Chayav writes that the Peot HaRosh extend until where the jaw bone separates from the skull bone. Tur 181:9 rules like Rashi. Leshechno Tidroshu pg 300 and Peot Zekenacha in name of Rav Nassim Karlitz write that the strict law is the separation of the bones. </ref> However, some say one should leave it until where the ear separates from the face and some say that one should leave until the bottom of the ear. <Ref>S”A 181:9 first writes like the language of Rashi and then continues that Peot HaRosh extends to the bottom of the ear. Peot Zekenecha (pg 48) quotes two explanations of the S”A; some say that it’s from where the ear separates from the face and some say it’s until the lowest part of the ear. </ref><br />
## Those who are strict not to cut until the bottom of the ear where it separates from the face or from the lowest point on the ear should not cut anywhere along the width of that boundary. <Ref> Peot Zekenecha (pg 54) </ref><br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Chinuch&diff=9412Chinuch2013-05-03T07:23:35Z<p>Nisan: Added source to #6.</p>
<hr />
<div>There is a rabbinic obligation on the father to educate his child to fulfill mitzvot even before he is [[Bar Mitzvah]]'ed or she is Bat Mitzvah'ed.<ref>Sefer Chinuch Yisrael (p. 59) writes that chinuch is a rabbinic mitzvah, and quotes the Chaye Adam (66:1) who writes that this is a mitzvah midivrei kabbalah (institution of the nevi'im). </ref> The age at which this obligation begins varies according to the mitzvah. Below are the details of this mitzvah.<br />
==Who is obligated in Chinuch?==<br />
# While the majority of the poskim hold that chinuch only applies to the father, some say it also applies to the mother. <ref>Sefer Chinuch Yisrael (p. 61). See further in the Magen Avraham 343, S"A HaRav 343, Mishna Brurah 616:5, Aruch HaShulchan 343, and Pri Megadim E"A 225:5. </ref> <br />
==Daily Mitzvot==<br />
# Regarding a child's obligation to pray, see the [[Obligation_to_pray#Children]] page.<br />
==Brachot==<br />
# Some say that children from the age of 6 should say Birkat Hamazon. <ref>[http://www.dailyhalacha.com/displayRead.asp?readID=1584 Rabbi Mansour on dailyhalacha.com] writes that parents should ensure that children from the age of 6 say Birkat HaMazon.</ref><br />
# While there is a prohibition in saying G-d's Name (Ado-nai), when it is isn't warranted, the prohibition is waived when being used in the process of chinuch. Therefore, it is permitted(obligatory, rather) to say the full beracha, with Shem and malchut, in order to teach a child how and when to say what berachot. <ref>The gemara (Brachot 53b) says that one doesn’t say amen after the bracha of a katan when he is just saying a bracha as he is being taught the brachot. The Rambam (Brachot 1:15) codifies as halacha. The Kesef Mishna there writes that it’s clearly implied that the teacher is permitted to say the brachot with hashem’s name to teach the children how to say the brachot and when the children repeat the bracha after him, since the bracha is only for chinuch, one doesn’t answer amen. Shulchan Aruch 215:3 rules that if a child is saying a bracha as he is learning from his teacher one doesn’t answer amen, but if a child says a bracha in order to exempt himself from some obligation (meaning saying a bracha when he is obligated to say it), then one should answer amen.<br />
* Mishna Brurah 215:14 writes that it is permitted for the teacher to say the brachot with hashem’s name to teach the children how to say the brachot. Although saying a bracha for chinuch is permitted, saying a bracha as one is learning such as an adult who finds the text of a bracha in the gemara as he is learning should not say the bracha with hashem’s name as one is reading the gemara. However, Yalkut Yosef 215:15 writes that in order to teach a child how to say brachot one may say them with hashem’s name, however, once the child knows how to make a bracha and he just needs help in saying the bracha one should say it without hashem’s name.</ref><br />
==Shabbat==<br />
==Holidays==<br />
==Chinuch Attitude==<br />
# A life devoted to HaShem is the most pleasurable and fulfilling one. Therefore, the chinuch stage must be pleasing and joyful for children. The proper attitude and approach for children to learn is through "darkei no'am"; pleasant ways. <ref>{{NoSource}}</ref><br />
# A parent and/or teacher should generally be careful not to be excessively forceful. There are several cases where Talmudic personalities praised their behavior of not being "makpid"(strict) in their home over their wives and children even though they lived a life filled with mitzvot.<ref>Gitin 7a, </ref><br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Homosexuality&diff=9411Homosexuality2013-05-03T07:05:45Z<p>Nisan: Removed {{questionable page}}.</p>
<hr />
<div><br />
Homosexuality is prohibited and is punishable by "karet"(severance).<REF>Vayikra 18:22</REF><br />
==The prohibition of homosexuality==<br />
# A man may not lie sexually with another man. The punishment for doing so is karet and HaShem considers the act to be a "to'eva"( perversion).<ref>Vayikra 18:22, Keritot 2a</ref><br />
# Sexual contact with another man is forbidden through the prohibition of arousing sexual thoughts. <ref> Nidah 13b</ref><br />
# If one notices a desire for homosexuality(or any forbidden activity), they must recognize and acknowledge it. <REF>Midrash Yalkut Shimoni Vayikra 20</REF><br />
# As with any forbidden activity, one must take precautions to prevent oneself from engaging in it; all the more so when challenged with a desire for it.<ref>Devarim 23:10</ref><br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Homosexuality&diff=9410Homosexuality2013-05-03T07:01:10Z<p>Nisan: Added sources.</p>
<hr />
<div>{{QuestionablePage}}<br />
Homosexuality is prohibited and is punishable by "karet"(severance).<REF>Vayikra 18:22</REF><br />
==The prohibition of homosexuality==<br />
# A man may not lie sexually with another man. The punishment for doing so is karet and HaShem considers the act to be a "to'eva"( perversion).<ref>Vayikra 18:22, Keritot 2a</ref><br />
# Sexual contact with another man is forbidden through the prohibition of arousing sexual thoughts. <ref> Nidah 13b</ref><br />
# If one notices a desire for homosexuality(or any forbidden activity), they must recognize and acknowledge it. <REF>{{Midrash Yalkut Shimoni Vayikra 20}}</REF><br />
# As with any forbidden activity, one must take precautions to prevent oneself from engaging in it; all the more so when challenged with a desire for it.<ref>Devarim 23:10</ref><br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Internet,_TV,_Social_Media&diff=9315Internet, TV, Social Media2013-05-02T17:03:28Z<p>Nisan: Added to source for #1.</p>
<hr />
<div>==Internet==<br />
# Using the Internet is permissible. <ref> Minhag ha'olam; we're on here. There are some who hold it's forbidden to use but the general Minhag is to use it.</ref><br />
# Of course, one may not use and/or browse sites that contain content forbidden by Jewish law; i.e, sexual in nature, vulgar, idol worship, etc.<br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Internet,_TV,_Social_Media&diff=9313Internet, TV, Social Media2013-05-02T08:21:15Z<p>Nisan: Added "t</p>
<hr />
<div>==Internet==<br />
# Using the Internet is permissible. <ref> Minhag ha'olam; we're on here.</ref><br />
# Of course, one may not use and/or browse sites that contain content forbidden by Jewish law; i.e, sexual in nature, vulgar, idol worship, etc.<br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Tattoos_%26_Body_Piercing&diff=9312Tattoos & Body Piercing2013-05-02T08:10:10Z<p>Nisan: </p>
<hr />
<div>==The prohibition of tattoos==<br />
#It is forbidden to get tattooed.<ref>Vayikra 19:28, Makot 21a; see Rashi. One is not chayav unless there is both writing and engraving. Pouring ash on a wound is also forbidden because it looks like a tattoo even though there is no writing or engraving(Makot 21a).</ref><br />
<br />
==Body Piercings==<br />
# There is no specific prohibition forbidding body piercings. However, if one's health would be affected, they may not be done.<br />
# Men should refrain from getting body piercings.<br />
<br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Homosexuality&diff=9311Homosexuality2013-05-02T07:28:27Z<p>Nisan: Added reference for #2; need to cite more.</p>
<hr />
<div>Homosexuality is prohibited and is punishable by "karet"(severance).<br />
==The prohibition of homosexuality==<br />
# A man may not lie sexually with another man. The punishment for doing so is karet and HaShem considers the act to be a "to'eva"( perversion).<ref>Vayikra 18:22, Keritot 2a</ref><br />
# Sexual contact with another man is forbidden through the prohibition of arousing sexual thoughts. <ref> Nidah 13b</ref><br />
# If one notices a desire for homosexuality(or any forbidden activity), they must recognize and acknowledge it. <br />
# As with any other desire for a forbidden activity, one must take precautions to protect themselves from committing a forbidden act, especially one deserving of karet.<br />
<br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Homosexuality&diff=9310Homosexuality2013-05-02T06:41:22Z<p>Nisan: </p>
<hr />
<div>Homosexuality is prohibited and is punishable by "karet"(severance).<br />
==The prohibition of homosexuality==<br />
# A man may not lie sexually with another man. The punishment for doing so is karet and HaShem considers the act to be a "to'eva"( perversion).<ref>Vayikra 18:22, Keritot 2a</ref><br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Homosexuality&diff=9309Homosexuality2013-05-02T06:40:53Z<p>Nisan: Added "Prohibition of homosexuality" and references.</p>
<hr />
<div>Homosexuality is prohibited and is punishable by "karet"(severance).<br />
==The prohibition of homosexuality==<br />
# A man may not lie sexually with another man. The punishment for doing so is karet and HaShem considers the act to be a "to'eva"( perversion).<ref>Vayikra 18:22, Keritot 2a</ref><br />
==Sources==<br />
</references></div>Nisanhttps://halachipedia.com/index.php?title=Tattoos_%26_Body_Piercing&diff=9306Tattoos & Body Piercing2013-05-01T09:02:18Z<p>Nisan: Removed halachot of "Body Piercings" for further review.</p>
<hr />
<div>==The prohibition of tattoos==<br />
#It is forbidden to get tattooed.<ref>Vayikra 19:28, Makot 21a. One is not chayav unless there is both writing and engraving. Pouring ash on a wound is also forbidden because it looks like a tattoo even though there is no writing or engraving(Makot 21a).</ref><br />
<br />
==Body Piercings==<br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Tattoos_%26_Body_Piercing&diff=9305Tattoos & Body Piercing2013-05-01T08:55:29Z<p>Nisan: </p>
<hr />
<div>==The prohibition of tattoos==<br />
#It is forbidden to get tattooed.<ref>Vayikra 19:28, Makot 21a. One is not chayav unless there is both writing and engraving. Pouring ash on a wound is also forbidden because it looks like a tattoo even though there is no writing or engraving(Makot 21a).</ref><br />
<br />
==Body Piercings==<br />
#There is no specific prohibition forbidding piercings as long as it doesn't interfere with one's health.<ref> There is no explicit prohibition forbidding piercings unless one's health would be negatively affected, even slightly; but that's from a health issue and not a piercing issue. However, among most Orthodox communities, it is not common for piercings besides the ears of women.</ref><br />
# However, men should refrain.<br />
<br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Tattoos_%26_Body_Piercing&diff=9304Tattoos & Body Piercing2013-05-01T08:53:15Z<p>Nisan: </p>
<hr />
<div>==The prohibition of tattoos==<br />
#It is forbidden to get tattooed.<ref>Vayikra 19:28, Makot 21a. One is not chayav unless there is both writing and engraving. Pouring ash on a wound is also forbidden because it looks like a tattoo even though there is no writing or engraving(as seen in Makot.</ref><br />
<br />
==Body Piercings==<br />
#There is no specific prohibition forbidding piercings as long as it doesn't interfere with one's health.<ref> There is no explicit prohibition forbidding piercings unless one's health would be negatively affected, even slightly; but that's from a health issue and not a piercing issue. However, among most Orthodox communities, it is not common for piercings besides the ears of women.</ref><br />
# However, men should refrain.<br />
<br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Tattoos_%26_Body_Piercing&diff=9303Tattoos & Body Piercing2013-05-01T08:52:48Z<p>Nisan: Added "The prohibition of tattoos" and "Body Piercings".</p>
<hr />
<div>==The prohibition of tattoos==<br />
#It is forbidden to get tattooed.<ref>Vayikra 19:28, Makot 21a. One is not chayav unless there is both writing and engraving. Pouring ash on a wound is also forbidden because it looks like a tattoo even though there is no writing or engraving(as seen in Makot.</ref><br />
<br />
==Body Piercings==<br />
#There is no specific prohibition forbidding piercings as long as it doesn't interfere with one's health.<ref> There is no explicit prohibition forbidding piercings unless one's health would be negatively affected, even slightly; but that's from a health issue and not a piercing issue. However, among most Orthodox communities, it is not common for piercings besides the ears of women.</ref><br />
# However, men should refrain.<br />
<br />
==Sources==<br />
<references/</div>Nisanhttps://halachipedia.com/index.php?title=Parnasa&diff=9302Parnasa2013-05-01T08:01:12Z<p>Nisan: Added "Learning a trade and/or craft"; added three halachot, need to cite sources.</p>
<hr />
<div>==The importance of earning a living==<br />
# Regardless of a person's stature, everyone must toil for their living. This was a result of Adam's sin and the subsequent curse put on mankind.<ref>Bereshit 3:19, Pesachim 118a</ref><br />
# It is better to resort to embarrassing work in public than to rely on gifts from people for one's living.<br />
==Learning a trade and/or craft==<br />
#G-d implanted within every human being a desire and ability to succeed within a certain activity. This was done so the world would not lack anything. Therefore, it is one's obligation to seek out his/her talent(s) in order to benefit the world and thereby earn their sustenance. One who fails to do so forgoes a world of pleasure and will have to answer why they didn't partake in their talents. <br />
# A man must learn a trade and/or craft as well as teach his son a trade and/or craft in order to prevent his son(and himself) from theivery. <ref>Kiddushin 29a, 30b, Makot 8b</ref><br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Parnasa&diff=9301Parnasa2013-05-01T07:18:58Z<p>Nisan: </p>
<hr />
<div>==The importance of earning a living==<br />
# Regardless of a person's stature, everyone must toil for their living. This was a result of Adam's sin and the subsequent curse put on mankind.<ref>Bereshit 3:19, Pesachim 118a</ref><br />
# It is better to resort to embarrassing work in public than to rely on gifts from people for one's living.<br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Parnasa&diff=9300Parnasa2013-05-01T07:18:06Z<p>Nisan: Added two new halachot.</p>
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<div>==The importance of earning a living==<br />
# Regardless of a person's stature, everyone must toil for their living. This was a result of Adam's sin and the subsequent curse put on mankind.<ref>Bereshit 3:19, Pesachim 118a</ref><br />
# It is better to resort to embarrassing work in public than to rely on gifts from people for one's living.<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=User:Nisan&diff=9299User:Nisan2013-05-01T06:20:49Z<p>Nisan: Created page with "I studied at Aish Hatorah in Jerusalem and yeshivas Torah Lishma and Da'at Torah in Los Angeles, California. I grew up in Brookline, Massachusetts and moved to California at a..."</p>
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<div>I studied at Aish Hatorah in Jerusalem and yeshivas Torah Lishma and Da'at Torah in Los Angeles, California. I grew up in Brookline, Massachusetts and moved to California at age 22. <br />
You're welcome to email me at torodifirenze@gmail.com should you have any questions or comments, or if I could help in any way.</div>Nisanhttps://halachipedia.com/index.php?title=Bitul_Torah&diff=9283Bitul Torah2013-04-30T17:52:10Z<p>Nisan: Added page number to reference for fifth Halacha in first section.</p>
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<div>==Not losing time from learning Torah==<br />
# Even though one learnt one’s daily amount of learning, one is not exempt from learning if one can do so fruitfully. <ref> Menachot 99b, nedarim 8a says that one exempts oneself from Talmud Torah daily with reading [[Kriyat Shema]]. However, Ran (Nedarim 8a) and Ritva (on Rif Nedarim 8a) say that [[Kriyat Shema]] isn’t an exemption except for someone who doesn’t have any free time because of business. Similarly, Tosfot (Brachot 11b D”H Shekevar) writes that one doesn’t make new Torah Brachot the whole day because one’s mind is on Torah since one’s obligated in it all day. [Bet Yosef 47 uses the reason that one’s obligated all day to explain why there’s no bracha after Brachot HaTorah.] Yet Sh”t Radvaz 3:416 and Rashba (Nedarim 8a) explain the gemara that literally one exempts himself with Shema. Chida in Machzik Bracha 156:1, Mishna Brurah 155:4, and Halacha Brurah 155:2 rule that if one has free time one has an obligation to learn and not doing so would be Bitul Torah. </ref><br />
# Wasting time, when one could learn Torah, is a grievous sin and there are many punishments mentioned by Chazal for this sin. <Ref> The commonly quoted Gemara that mentions the severity of the sin of Bitul Torah is Sanhedrin 99a which says that Bitul Torah is considered degrading Hashem’s word. [[Shabbat]] 32b says that one’s children die for Bitul Torah. Masechet Kala Rabati 6:4 says that Tzaddikim die because of Bitul Torah (of the generation). Midrash Rabba Eicha 1:20 says that Galut is caused by that sin. Tanit 7b says that for that sin it stops to rain. Someone who is able to learn and doesn't may get the punishment of a physical illness (Brachot 5a) and Hashem cries for him (Chagigah 5b). </ref><br />
# In a case where a person has the opportunity to either learn torah or do a different mitzvah; if the mitzvah can be done by someone else, one may not interrupt his learning. If the mitzvah can not be done by anyone else, one should go do the mitzvah and then return to one's learning.<ref>Rambam, Mishneh Torah: Hilchot Talmud Torah: Chapter 3, Halachah 4</ref><br />
# The sin of bitul Torah is committed when a person forgoes his allotted time to learn in order to do a fruitless action. If one became obligated in a mitzvah, or some other necessary action for life(restroom, hygiene, breath of fresh air, etc.) during his time for learning, it is not bitul Torah as long as he is doing those actions to enhance his learning or maintain his spiritual well being.<br />
# One who learns Torah correctly, should notice his knowledge and wisdom expanding as he grows. If one notices his learning is weakening not due to the toil of daily life, he may attribute it to some degree of bitul torah(not enough time spent learning, not enough mental and/or phsyical involvement, etc).<ref> Berachot 5a</ref><br />
<br />
==Not forgetting Torah==<br />
# There’s a Mishna (Pirkei Avot 3:8) that states that one who forgets Torah is responsible for his soul and violates the prohibition of “רק השמר לך ושמר נפשך מאד פן תשכח את הדברים אשר ראו עיניך” (Beware and take caution for your soul very much lest you forget the things which your eyes have seen). However, the Mishna continues that if one learned more than one was able to remember then there's no violation committed. Some understand the prohibition as including someone who was inadvertent and exempts only the true extenuating circumstances. <Ref>Rabbenu Yonah on Pirkei Avot 3:8 </ref>However, others understand that the prohibition only applies to someone who's negligent and actively forgot Torah. <ref>Rashbetz in Magan Avot</ref> <br />
# The foods that Chazal specify as causing one to forget Torah such as food from which a mouse or cat ate from are permissible to eat, however, it’s preferable not to eat them. However, there’s no issue for a women to eat it. <ref> Sh”t Yabea Omer Y”D 2:8(4). See also S"A HaRav Hilchot Talmud Torah 3:1 in the footnote. </ref><br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Bitul_Torah&diff=9282Bitul Torah2013-04-30T17:07:36Z<p>Nisan: Added reference for fifth Halacha in first section; need to find page.</p>
<hr />
<div>==Not losing time from learning Torah==<br />
# Even though one learnt one’s daily amount of learning, one is not exempt from learning if one can do so fruitfully. <ref> Menachot 99b, nedarim 8a says that one exempts oneself from Talmud Torah daily with reading [[Kriyat Shema]]. However, Ran (Nedarim 8a) and Ritva (on Rif Nedarim 8a) say that [[Kriyat Shema]] isn’t an exemption except for someone who doesn’t have any free time because of business. Similarly, Tosfot (Brachot 11b D”H Shekevar) writes that one doesn’t make new Torah Brachot the whole day because one’s mind is on Torah since one’s obligated in it all day. [Bet Yosef 47 uses the reason that one’s obligated all day to explain why there’s no bracha after Brachot HaTorah.] Yet Sh”t Radvaz 3:416 and Rashba (Nedarim 8a) explain the gemara that literally one exempts himself with Shema. Chida in Machzik Bracha 156:1, Mishna Brurah 155:4, and Halacha Brurah 155:2 rule that if one has free time one has an obligation to learn and not doing so would be Bitul Torah. </ref><br />
# Wasting time, when one could learn Torah, is a grievous sin and there are many punishments mentioned by Chazal for this sin. <Ref> The commonly quoted Gemara that mentions the severity of the sin of Bitul Torah is Sanhedrin 99a which says that Bitul Torah is considered degrading Hashem’s word. [[Shabbat]] 32b says that one’s children die for Bitul Torah. Masechet Kala Rabati 6:4 says that Tzaddikim die because of Bitul Torah (of the generation). Midrash Rabba Eicha 1:20 says that Galut is caused by that sin. Tanit 7b says that for that sin it stops to rain. Someone who is able to learn and doesn't may get the punishment of a physical illness (Brachot 5a) and Hashem cries for him (Chagigah 5b). </ref><br />
# In a case where a person has the opportunity to either learn torah or do a different mitzvah; if the mitzvah can be done by someone else, one may not interrupt his learning. If the mitzvah can not be done by anyone else, one should go do the mitzvah and then return to one's learning.<ref>Rambam, Mishneh Torah: Hilchot Talmud Torah: Chapter 3, Halachah 4</ref><br />
# The sin of bitul Torah is committed when a person forgoes his allotted time to learn in order to do a fruitless action. If one became obligated in a mitzvah, or some other necessary action for life(restroom, hygiene, breath of fresh air, etc.) during his time for learning, it is not bitul Torah as long as he is doing those actions to enhance his learning or maintain his spiritual well being.<br />
# One who learns Torah correctly, should notice his knowledge and wisdom expanding as he grows. If one notices his learning is weakening not due to the toil of daily life, he may attribute it to some degree of bitul torah(not enough time spent learning, not enough mental and/or phsyical involvement, etc).<ref> Berachot</ref><br />
<br />
==Not forgetting Torah==<br />
# There’s a Mishna (Pirkei Avot 3:8) that states that one who forgets Torah is responsible for his soul and violates the prohibition of “רק השמר לך ושמר נפשך מאד פן תשכח את הדברים אשר ראו עיניך” (Beware and take caution for your soul very much lest you forget the things which your eyes have seen). However, the Mishna continues that if one learned more than one was able to remember then there's no violation committed. Some understand the prohibition as including someone who was inadvertent and exempts only the true extenuating circumstances. <Ref>Rabbenu Yonah on Pirkei Avot 3:8 </ref>However, others understand that the prohibition only applies to someone who's negligent and actively forgot Torah. <ref>Rashbetz in Magan Avot</ref> <br />
# The foods that Chazal specify as causing one to forget Torah such as food from which a mouse or cat ate from are permissible to eat, however, it’s preferable not to eat them. However, there’s no issue for a women to eat it. <ref> Sh”t Yabea Omer Y”D 2:8(4). See also S"A HaRav Hilchot Talmud Torah 3:1 in the footnote. </ref><br />
==Sources==<br />
<references/></div>Nisanhttps://halachipedia.com/index.php?title=Bitul_Torah&diff=9281Bitul Torah2013-04-30T16:53:23Z<p>Nisan: Added two new stanzas to "not losing time from learning Torah", I need to cite sources but I'm not sure where to find them(I sent a she'ela)). I believe they are correct; if not, I may change or remove them. Also, several edits to wording and punct.</p>
<hr />
<div>==Not losing time from learning Torah==<br />
# Even though one learnt one’s daily amount of learning, one is not exempt from learning if one can do so fruitfully. <ref> Menachot 99b, nedarim 8a says that one exempts oneself from Talmud Torah daily with reading [[Kriyat Shema]]. However, Ran (Nedarim 8a) and Ritva (on Rif Nedarim 8a) say that [[Kriyat Shema]] isn’t an exemption except for someone who doesn’t have any free time because of business. Similarly, Tosfot (Brachot 11b D”H Shekevar) writes that one doesn’t make new Torah Brachot the whole day because one’s mind is on Torah since one’s obligated in it all day. [Bet Yosef 47 uses the reason that one’s obligated all day to explain why there’s no bracha after Brachot HaTorah.] Yet Sh”t Radvaz 3:416 and Rashba (Nedarim 8a) explain the gemara that literally one exempts himself with Shema. Chida in Machzik Bracha 156:1, Mishna Brurah 155:4, and Halacha Brurah 155:2 rule that if one has free time one has an obligation to learn and not doing so would be Bitul Torah. </ref><br />
# Wasting time, when one could learn Torah, is a grievous sin and there are many punishments mentioned by Chazal for this sin. <Ref> The commonly quoted Gemara that mentions the severity of the sin of Bitul Torah is Sanhedrin 99a which says that Bitul Torah is considered degrading Hashem’s word. [[Shabbat]] 32b says that one’s children die for Bitul Torah. Masechet Kala Rabati 6:4 says that Tzaddikim die because of Bitul Torah (of the generation). Midrash Rabba Eicha 1:20 says that Galut is caused by that sin. Tanit 7b says that for that sin it stops to rain. Someone who is able to learn and doesn't may get the punishment of a physical illness (Brachot 5a) and Hashem cries for him (Chagigah 5b). </ref><br />
# In a case where a person has the opportunity to either learn torah or do a different mitzvah; if the mitzvah can be done by someone else, one may not interrupt his learning. If the mitzvah can not be done by anyone else, one should go do the mitzvah and then return to one's learning.<ref>Rambam, Mishneh Torah: Hilchot Talmud Torah: Chapter 3, Halachah 4</ref><br />
# The sin of bitul Torah is committed when a person forgoes his allotted time to learn in order to do a fruitless action. If one became obligated in a mitzvah, or some other necessary action for life(restroom, hygiene, breath of fresh air, etc.) during his time for learning, it is not bitul Torah as long as he is doing those actions to enhance his learning or maintain his spiritual well being.<br />
# One who learns Torah correctly, should notice his knowledge and wisdom expanding as he grows. If one notices his learning is weakening not due to the toil of daily life, he may attribute it to some degree of bitul torah(not enough time spent learning, not enough mental and/or phsyical involvement, etc).<br />
<br />
==Not forgetting Torah==<br />
# There’s a Mishna (Pirkei Avot 3:8) that states that one who forgets Torah is responsible for his soul and violates the prohibition of “רק השמר לך ושמר נפשך מאד פן תשכח את הדברים אשר ראו עיניך” (Beware and take caution for your soul very much lest you forget the things which your eyes have seen). However, the Mishna continues that if one learned more than one was able to remember then there's no violation committed. Some understand the prohibition as including someone who was inadvertent and exempts only the true extenuating circumstances. <Ref>Rabbenu Yonah on Pirkei Avot 3:8 </ref>However, others understand that the prohibition only applies to someone who's negligent and actively forgot Torah. <ref>Rashbetz in Magan Avot</ref> <br />
# The foods that Chazal specify as causing one to forget Torah such as food from which a mouse or cat ate from are permissible to eat, however, it’s preferable not to eat them. However, there’s no issue for a women to eat it. <ref> Sh”t Yabea Omer Y”D 2:8(4). See also S"A HaRav Hilchot Talmud Torah 3:1 in the footnote. </ref><br />
==Sources==<br />
<references/></div>Nisan