ID: 44f5a No.4433[Reply][Last 50 Posts]
It is written in 'Amos הכון לקראת א-להיך ישראל "Israel – prepare before meeting your G-d" ('Amos 4:12). Based on this, the Shulhan 'Arukh writes that one should not pray when feeling that one must relieve oneself. If one prayed despite having an urge to relieve oneself, if one is unable to withhold oneself for 72 minutes, the prayer is considered an abomination and one must repeat the prayer (after relieving oneself).
In a case where one must repeat the prayer, there is a dispute among the Aharonim whether one must repeat the Tefillah even for קטנים (urination) or only גדולים (defecation). The opinion of Hakham Yosef Hayyim, 'a"h, is like the Aharonim who say that for קטנים (Qetanim) one does not have to repeat the 'Amidah. If one is able to restrain oneself for 72 minutes, one still should not pray until relieving oneself. Nevertheless, if one prayed in that condition, one fulfills one's obligation Bedi'abad (after the fact) and does not have to repeat the 'Amidah. The Rama adds that one should not say any Berakha (blessing) or learn if one needs to relieve oneself.
(See Shulhan 'Arukh, 92:2. Ben Ish Hai, 1st year, Mishpatim, Oth 2.)
161 posts and 3 image replies omitted. Click reply to view. ID: 44f5a No.4767
Maran writes in the Shulhan 'Arukh that there are those who say that the fringes on the Sissith (both of a Talith Qatan and Talith Gadol) must be the same color as the garment itself. He adds that those who are meticulous in Miswoth are careful with this. The Rama mentions that Ashkenazim have the custom to place white fringes on the Sissith, even if the garment is a different color, and he adds that they should stick to this practice and not change.
The Aharonim say that it is most preferable for both the garment and the fringes to be white. This way, the fringes are the same color as the garment, in addition to the fact that some say that the Sissioth should specifically be white. There are a number of reasons given for this, one of which is that Rabbenu Behayyei writes in Parashath Shelah Lekha that the color white represents atonement and forgiveness. Therefore, it is proper to wear white during prayer. Hakham Yosef Hayyim, 'a"h, adds that Sissioth which have some stripes on them that are not white are still considered white, as the stripes are insignificant in such cases.
(See Shulhan 'Arukh, 9:5. Mishnah Berurah, ibid., Oth 16. Meqabsiel, Nowah, Oth 26.)
ID: 44f5a No.4770
Maran Yosef Qaro, 'a"h, writes that prior to putting on a Tallith Qatan or Sissith (Tallith Gadol), one must separate each string of the fringes, ensuring that none are tangled. The reason for this is that the word "Sissith" refers to individual strands. The Kaf Hahayyim and the Mishnah Berurah bring from the Aharonim that this is hinted to in the word Sissith. The letters ציצ"ת (of the word Sissith) form the acronym for the words צ'דיק י'פריד צ'יציותיו ת'מיד, a Saddiq always separates his fringes.
If one did not separate the individual strands on his Sissioth he still fulfills his Miswah. However, if one's Sissith are tangled so much that the strings are knotted, there are those who say that one has not fulfilled his commandment of wearing Sissith, and accordingly, it would be forbidden for one to make a blessing over them. Therefore, one must be extremely meticulous to separate his Sissith, especially when they are very tangled.
(See Shulhan 'Arukh, 8:7. Mishna Berura, ibid., Oth 18. Kaf Hahayyim, ibid., Oth 29.)
ID: 44f5a No.4772
There is an obligation to immerse one's vessels in a Miqweh prior to use, when they are made of certain materials. There is a misconception that if one cooks food in a pot that was not immersed, then the food made in that pot is not Kasher, similar to one who cooks in a pot that was used for non Kosher. However, that is not the case, and the Rama writes that if one used a utensil that requires Tebilah (immersion), but did not immerse it, the food is still permitted for consumption. Of course, it goes without saying that one may not do so intentionally, however in a case where one did, the food is Kasher.
As such, if one visits a family member or friend who does not immerse his utensils, one is permitted to eat the food (provided that everything else is Kosher). Nevertheless, other problems arise with regard to how one will be able to eat the food when being served. If one can eat from paper or plastic, that is most preferable. If not, and one is not certain that the person did not immerse his utensils, such as with a person who sometimes does Tebilah and sometimes doesn't, one may be lenient and eat from the utensils if needed. In certain circumstances, there is also some room to be lenient when it comes to solid foods that don't require the vessel they are held in. As cases may vary and there are many considerations, one should not do so until one consults with a competent Halakhic authority.
(See Shulhan 'Arukh, 120:8. Igroth Moshe, Y.D., 3:22.)
ID: 44f5a No.4777
Maran writes that the eighth of Tebeth (ח' טבת) is considered a day of sorrow, and there are pious individuals who fast on this day. The reason for the sorrow is because on the eighth of Tebeth the holy Torah was translated into Greek. The Gemarah in Masekheth Meghillah explains how King Ptolemy (Talmai) took 72 Torah scholars, put them in separate rooms, and told them to translate the Torah. He warned them that if they change anything in their translations of the Torah, they would be put to death. There were thirteen cases where the scholars changed the simple translation in the Torah so that there should not be room for the King to misunderstand and scorn the Torah. This was a great miracle that was performed, as they all made the exact same changes.
Nevertheless, the Hatham Sofer explains that this day is considered a day of sadness because until then when the Torah was written in Leshon Haqqadosh, while there was the simple and literal translation of the words, there was also so much more depth that could be understood from every word. There are many different ways that one can expound upon the words of the Torah. In fact, there are many things that one can learn just from the crowns on the letters. For that reason, once it was translated, the Torah lost its "soul". Furthermore, as a result of the Torah being translated, any person can use the words of the Torah and explain them in any distorted way he pleases. Therefore, the eighth of Tebeth is a truly sad day for our holy and beautiful Torah.
(See Shulhan 'Arukh, 680. Masekheth Meghillah 9a. Hatham Sofer Derushim for Heth Tebeth.)
ID: 44f5a No.4778
וַיִּקְרָא הוֹצִיאוּ כָל־אִישׁ מֵעָלָי וְלֹא־עָמַד אִישׁ אִתּוֹ בְּהִתְוַדַּע יוֹסֵף אֶל־אֶחָיו "[Joseph] called out: 'Remove every man from upon me!' And there stood no man with him, while Joseph made himself known to his brothers" (Bereshith 45:1).
Yosef HaSaddiq, 'a"h, was wronged by his brothers to such a degree that many people can never imagine. They sold him to Ishmaelite merchants when he was in his teenage years, and it was fair to assume that he would never see them or his father ever again. Not only was he ripped away from his dear father and shipped off to a foreign country at such a prime time in his life, but Yosef HaSaddiq also sat in prison for twelve years as a consequence of his brothers' actions.
When Yosef HaSaddiq decided to reveal his true identity to his brothers, he first sent everyone else out of the room. Rabbenu Behayye writes that there is an extremely powerful point brought in Midrash Tanhuma. Ribbi Shemuel bar Nahmeni said that Yosef HaSaddiq put his life in great danger at that point by sending everyone but his brothers out of the room. If the brothers would have decided to kill Yosef HaSaddiq, there would be no one there to save him. Why then did he risk sending everyone out? Yosef HaSaddiq, 'a"h, said to himself, "it is better that I be killed, rather than allow my brothers to be embarrassed in public!" This is an extremely powerful lesson, as it is common for one who is hurt to seek all sorts of methods to get back at the offender. Not only did Yosef HaSaddiq not try to get back at his brothers, but he put his life in grave danger in order to not embarrass them.
(See Rabbenu Bahya on the Torah, Wayyigash 45:1.)