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Oh Vey, Goyim!!!

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ID: c82cb  No.1742[Reply]

>*blocks your path*

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ID: fe34e  No.1734[Reply]

i love little girls

ID: 1e514  No.1739

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From where did you get this picture of Naomi chan?

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ID: e73b7  No.1721[Reply]

http://japonia-online.pl/news/5889 Turk living in the Japan

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ID: eb5a6  No.1136[Reply][Last 50 Posts]

If a pot or vessel has not been used for over twenty four hours (Eino Ben Yomo), any taste of the food that may have entered the walls of the pot, is considered to have turned rancid. As such, if a meat pot has not been used for twenty four hours (or more), one may cook (non meat or non dairy) food in it and eat that food together with dairy a priori (לכתחילה). For instance, if rice or vegetables were cooked in a meat pot which was clean and unused for 24 hours, that food may be eaten with cheese.

There are those who are of the opinion, however, that this should not be done initially. Indeed, the Ben Ish Hai states that the custom in his home was to have separate vessels and this would seem to be the appropriate course of action.

Even according to the stricter opinion, if the original intention was not to cook the food in a meat pot in order to eat it with dairy, if one later wished to eat some of it with dairy, one may do so. The same applies to food cooked in a dairy pot which was not used for 24 hours, with regards to eating the food with meat.

(See Debar Moshe, Y.D. 70. Hokhmath Adam, 48:2. Ben Ish Hai, 2nd year, Qorah, Oth 13)
314 posts and 4 image replies omitted. Click reply to view.

ID: eb5a6  No.1871

There are thirty nine Ab Melakhoth (primary forbidden Shabbath labors) that one is forbidden to do on Shabbath. These Melakhoth are based on the Melakhoth that were done in the Mishkan (Tabernacle). One of the Ab Melakhoth is the Melakha of Borer (separating). In the Mishkan they would dye different items with spices (Samamanim).

They would store away the plants that they used for the dyeing process, until they were needed. When they removed them from storage, pebbles and debris would gather with the Samamanim. They would remove these things from the Samamanim before starting the dye process. Therefore Borer is considered one of the AB Melakhoth (PRIMARY labors).

Since the way that Borer was done in the Mishkan included plants as well as pebbles and the like, the Melakha of Borer is not limited to things that grow from the ground. Borer includes all objects. Therefore, anytime you have a mixture of two or more types of things it is forbidden to take that which you do not want, or even that which you do want (with certain exceptions), from the mixture.

(See Ba'al HaMaor, Kaf Hahaim oth 25. And see Teshuboth Ribbi 'Aqiba Eiger 20)

ID: eb5a6  No.1877

If a baby boy is unwell, the Milah (circumcision) is postponed. When the child is well, the postponed Milah may not be held on Shabbath. The Taz quotes the Bedeq HaBayith who says that when a Milah has been postponed, it should not be held on Thursday either, on account of the pains that occur on Shabbath since one should not cause suffering on Shabbath. He adds, that it would appear that one should especially not do it on Friday either.

A question arises in a case where the child has become well and is fit to have the Milah performed. If the parents went ahead and organized the Milah for Thursday or Friday, should the Mohel refuse to perform it.

It says in Dibrei Mordekhai that if the guests were all invited and it would be distressing for them if it were cancelled, or the hall was booked and there would be a substantial loss of money, in such a case, after the fact, one could be lenient and perform the Milah on Thursday or Friday. One must reiterate, however, that under no circumstances may a postponed Milah be held on Shabbath.

(See Sh. 'A., Yoreh De'ah, 262:2 and the Taz. ibid., 3. Y.D. 266:2. Rab Pe'alim, Yoreh De'ah, 4, 28. Dibrei Mordekhai, Lekh Lekha, Halakha)

ID: eb5a6  No.1880

The Tur (Rabbenu Ya'aqob Ben Asher, 'a"h), writes that he heard his father, the Rosh (Rabbenu Asher Ben Yehiel, 'a"h), say "Barukh Hu Ubarukh Shemo" every time that he heard someone recite a Berakha (blessing). He explains that this is based on what Moshe Rabbenu said (Debarim 32:3), כי שם ה' אקרא הבו גודל לא-ל-הינו "Since I call out the L-rd's Name, give greatness to our G-d".

Not only does it say that whenever he mentions G-d's Name, we should ascribe greatness to Him, but we also say זכר צדיק לברכה (Zekher Saddiq Librakha - may the memory of the righteous person be a blessing). If we have to bless a righteous person when we mention him, how much more so Saddiqo Shel 'Olam (the Righteous One of the worlds - G-d)?

The Kaf Hahaiim writes that there are also deep mystical כוונות (intents). The Shulhan Arukh writes as well, that to every Beracha one hears, one answers Barukh Hu Ubarukh Shemo at the mention of G-d's Name. This explains the importance Sephardim and many Ashkenazim place on answering Barukh Hu Ubarukh Shemo.

There is a difference of opinion, however, as to whether answering Barukh Hu Ubarukh Shemo is merely a good custom, or whether it is an obligation. In the Sefer Rishon LeSion on the Gemara of Berakhoth as well as in Sefer Maase Rab, it says that it is not an obligation. Others, including Rabbenu the Hida, 'a"h, say that it is, in fact, an obligation. This explains why there are certain communities that are less Maqpid (strict) to answer Barukh Hu Ubarukh Shemo, while others are very meticulous to answer.

(See Shulha 'Arukh, 124:5)

ID: eb5a6  No.1882

Understanding Borer, Separating on Shabbath, Part 2

Since the Melakha of Borer (forbidden Shabbath labor of separating), includes all objects, anytime you have a mixture of two or more types of things, it is, as a result, always forbidden to take that which you do not want, and even that which you do want (with certain exceptions), from the mixture.

The exception is in a case where you fulfill all three of the following requirements.
1) You remove the good from the bad.
2) You use your hand and not a utensil.
3) It is done for the purpose of eating immediately.

The reason that it is permitted is when one does it in this manner, is because what he is doing, no longer appears to be the Melakha of separating, but the normal way of eating. The Posqim say that this is permitted even if you are doing it for others, provided they will be eating it right away, and that the two other two requirements have also been met.

There is a difference of opinion amongst the Posqim as to whether using cutlery is considered using a utensil and would be forbidden even to remove good from bad, or if they are considered an extension of one's hand. Some say that if the spoon, for example, is helping in the act or separating, then it is forbidden. On the other hand, if you could have done it just as well with your hand, then you are just using the spoon not to get your hands dirty, or the like, then that would be permitted.

(See Ba'al HaMaor, Kaf Hahaim oth 25. And see Teshuboth Ribbi 'Aqiba Eiger 20)

ID: eb5a6  No.1888

Whenever, for reason's out of one's control (Oness), one misses a prayer, one can make it up by praying a "Tashlumin" after the following prayer. In other words, if, for reasons out of one's control, one did not pray Minha, one can make it up in 'Arbith, by praying an additional 'Amidah after one prays the 'Arbith 'Amidah.

The question is, does forgetting to pray qualify as being out of one's control, to permit one to pray a make up prayer? This question is a Mahloqeth (difference of opinion) among the Ahronim. The difference of opinion centers around whether forgetting to prayer constitutes not praying deliberately (Bemezid), or whether it is considered unintentional. The difference between the two is that if it is considered deliberate, one cannot pray the make up prayer (Tashlumin), but if it considered to be unintentional, then one does pray a make up prayer.

In view of this difference of opinion, if one forgot to pray a prayer, one should pray the subsequent prayer at the appropriate time and then pray it again, such as if one forgot Minha, one should pray the 'Arbith 'Amidah twice. However, before doing so, one should state that if a make up prayer is in order, then the additional prayer should be considered as such. If not, then it should be considered to be a Nedabah (a voluntary prayer). It should be noted, however, that a Nedabah is not permitted on Shabbath and Yom Tob.

(See Dibrei Mordekha, Halakha, Midinei Tefillath Minha)

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ID: 9bf1e  No.1706[Reply]

co te żydki jeszcze nas nas nie eksmitowali z b xDDDDDDD

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ID: 3346f  No.1704[Reply]


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ID: 0f157  No.1703[Reply]


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ID: 242d3  No.1702[Reply]


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ID: 50f03  No.1701[Reply]


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ID: 997ea  No.1700[Reply]

Zesrałem sie i śmierdzi

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ID: 2e785  No.1699[Reply]

haha papysh


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ID: f7cd7  No.1698[Reply]

otwieram papieski

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ID: 5c2ff  No.1697[Reply]


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ID: f8809  No.1687[Reply]

מה קורה יבני זונות למה אני לא יכול לפרסם ב/ב/ מה זה החרא הזה??

ID: 666b3  No.1688

שאל את יהב
למה אתה ברוסיה?

ותן רוטב לציצים

ID: 6533b  No.1689

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ID: f8f8f  No.1691

כי יהב

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ID: 94644  No.1673[Reply]

Come to our chan at Mewch.net
We need some new users

If the admin of this board would please leave this post up
Then thank you.

Come funpost with us?


ID: 30ca3  No.1675

I'll come visit anon but I'm not promise to stay.

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