Download E-books Halakhic Positions of Rabbi Joseph B. Soloveitchik, Volume II PDF
By Aharon Ziegler
In Halakhic Positions of Rabbi Joseph B. Soloveitchik, insights into Jewish legislations from the preeminent determine of twentieth-century smooth Orthodoxy are provided in a transparent and concise demeanour. generally known as "the Rav," Rabbi Joseph B. Soloveitchik, zt"l, has motivated and stimulated the highbrow brain and touched the delicate hearts of millions of people.
While he used to be now not unavoidably referred to as a decisor, or poseik, of halakha, he was once widely known as anyone who had the uncanny skill to conceptualize the spirit of Jewish legislations on a common point. all through his lifetime, the Rav released few works, transmitting his Torah wisdom via periods and lectures as an alternative. As a pupil of Rabbi Soloveitchik for a few years, Rabbi Aharon Ziegler accrued an enormous library of notes and tapes at the Rav's halakhot. during this quantity he stocks the Rav's specified and maybe lesser identified halakhic positions on quite a lot of subject matters, together with:
*The method for lights candles on Friday evening;
*Celebrating Thanksgiving and consuming turkey;
*Using grape juice for the 4 cups of wine at a Seder;
*Giving an aliyah on Mincha Yom Kippur to somebody who can't quickly;
*Covering one's head in the course of davening;
*Fast days and pregnant girls;
*Bris Milah via a nonobservant Mohel;
*Discarding outdated, tired tzitzis; and
*Many different matters related to the Sabbath, vacation trips, prayer, and existence cycle occasions.
Whether studied within the synagogue, college, or Jewish domestic, those phrases of knowledge from the Rav offer glimpses into the phenomenal brain of 1 of the best thinkers in Jewish historical past.
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Extra info for Halakhic Positions of Rabbi Joseph B. Soloveitchik, Volume II
Real, the result is identical. the home is obvious of chometz no matter if performed by way of oneself or via another person. My residence has a mezuza by means of the door even if I placed it on myself or a sheliach does it on my behalf, yet that additional attempt of doing it myself exhibits my higher love and devotion for the mitzvah. That, in accordance with the Rav, is the adaptation among different mitzvot, and the mitzvah of Shabbat education. concerning Shabbat, the Rambam expresses the necessity for guy to do it by way of himself now not as an additional hiddur, or extra signal of affection for the mitzvah, yet as an absolute unconditional requirement. through Shabbat, there's a desire for Kibbud Shabbat, that's manifested via the husband doing it via himself. the quantity of his enter can range among assisting with the heavy housekeeping, or at minimal, simply adjusting the candles or wick, ahead of the lady lighting the Shabbat candles. the following it's not an enhancement yet an essential component of the fundamental requisites of Kibbud Shabbat. eight Pikuach Nefesh Docheh Et Ha’shabbat All mitzvot of the Torah are looked by way of us as a dwelling prescription for all times and healthiness, and if there's a clash, and a specific mitzvah offers a probability to existence, then we observe the guideline of “Va’chai Bohem” (Vayikra 18:5), that precedence of existence comes first. The Rambam writes: “Sheb’ain Mish’ptei Hatorah . . . Elah Rachmim, Vechesed, Veshalom Baolom” (Shabbat 2:3). This refers to all mitzvot, apart from 3 particular commandments (Rambam, Yesodei HaTora, Ch 5). The Torah itself is mattir, and allows us to transgress even the mitzvah of Shabbat below such situations. it's attention-grabbing that the Rambam came upon it essential to repeat this particular rule within the legislation of Shabbat whilst he already recorded the final precept in Yesodei HaTorah. additionally, the terminology hired by way of Rambam is “Dechuya” He Shabbat Eitzel Sakonat Nefashot, rather than “Hutrah” He Shabbat . . . (2:1), implying that it's not a totally permissive act. For dechuya potential it is easy to transgress if there's no different replacement attainable, yet hutrah could point out an absolute permissiveness less than all conditions. And but, the Rambam writes (Shabbat 2:3) that the transgression of Shabbat while existence is threatened can be played by way of Jews, even Gedolei Yisrael, and never to delegate this job to non-Jews. based on Rav Soloveitchik, the explanation is sort of understandable. Rambam discovered it essential to repeat this rule in Hilkhot Shabbat simply because one that publicly violates the Shabbat is considered tantamount to being an idol worshipper. And idol worshipping is among the 3 particular exceptions to vochai bohem. So Rambam is educating, in keeping with Tractate Yoma (84b), that Shabbat transgressions can be at the related point as idol worshipping, yet certainly they don't seem to be, and for that reason we uphold the concern of existence over Shabbat. Secondly, that the Talmud (ibid. ) states: “It is healthier to violate (Challel alav Shabbat Achad) one Shabbat in order that the Jew will continue to exist and be capable to detect many Shabbatot thereafter.