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@@ -93,3 +93,7 @@ txt/Halakhah/Commentary/Commentary[[:space:]]on[[:space:]]Sefer[[:space:]]Hamitz
 txt/Halakhah/Shulchan[[:space:]]Arukh/Commentary/Kaf[[:space:]]HaChayim/Kaf[[:space:]]HaChayim[[:space:]]on[[:space:]]Shulchan[[:space:]]Arukh,[[:space:]]Orach[[:space:]]Chayim/Hebrew/merged.txt filter=lfs diff=lfs merge=lfs -text
 txt/Halakhah/Rishonim/Ohr[[:space:]]Zarua/Hebrew/Ohr[[:space:]]Zarua,[[:space:]]Zhytomyr,[[:space:]]1862.txt filter=lfs diff=lfs merge=lfs -text
 txt/Halakhah/Rishonim/Ohr[[:space:]]Zarua/Hebrew/merged.txt filter=lfs diff=lfs merge=lfs -text
+txt/Responsa/Acharonim/Responsa[[:space:]]Chatam[[:space:]]Sofer/Hebrew/merged.txt filter=lfs diff=lfs merge=lfs -text
+txt/Responsa/Acharonim/Responsa[[:space:]]Chatam[[:space:]]Sofer/Hebrew/Pressburg,[[:space:]]1855-1864.txt filter=lfs diff=lfs merge=lfs -text
+txt/Responsa/Modern/Mishpetei[[:space:]]Uziel/Hebrew/merged.txt filter=lfs diff=lfs merge=lfs -text
+txt/Responsa/Modern/Mishpetei[[:space:]]Uziel/Hebrew/Mishpetei[[:space:]]Uziel,[[:space:]]Jerusalem,[[:space:]]1995-2005.txt filter=lfs diff=lfs merge=lfs -text

txt/Responsa/Acharonim/HaElef Lekha Shlomo/English/Sefaria Responsa Anthology.txt

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+HaElef Lekha Shlomo
+האלף לך שלמה
+Sefaria Responsa Anthology
+https://www.sefaria.org
+
+HaElef Lekha Shlomo
+
+Orach Chayim
+
+
+
+Yoreh Deah
+
+
+
+Even HaEzer
+
+
+
+Choshen Mishpat
+
+
+
+Omissions
+
+
+
+Siman 1
+
+
+
+Siman 2
+
+
+
+Siman 3
+
+
+
+Siman 4
+
+
+
+Siman 5
+
+
+
+Siman 6
+
+
+
+Siman 7
+
+
+
+Siman 8
+
+
+
+Siman 9
+
+
+
+Siman 10
+
+
+
+Siman 11
+
+
+
+Siman 12
+
+
+
+Siman 13
+
+
+
+Siman 14
+
+
+
+Siman 15
+
+
+
+Siman 16
+
+
+
+Siman 17
+
+
+
+Siman 18
+
+
+
+Siman 19
+
+
+
+Siman 20
+
+
+
+Siman 21
+
+
+
+Siman 22
+
+
+
+Siman 23
+
+
+
+Siman 24
+
+
+
+Siman 25
+
+
+
+Siman 26
+
+
+
+Siman 27
+
+
+
+Siman 28
+
+
+
+Siman 29
+
+
+
+Siman 30
+
+
+
+Siman 31
+
+
+
+Siman 32
+
+To the sharp Rabbi Natan Dembitzer and Mr. Leib Horowitz, notable leader of the community of Krakow.
+I received their letter on Sunday of the portion of Mishpatim, toward evening, and although I am preoccupied and weakened, I immediately turned my attention toward a response, on that night, for this is a timely matter, as the days of Pesah are drawing near, please God. In a large, important city, one must begin teaching more than 30 days before Pesah. 
+Regarding your question of whether to practice the baking of matza by means of the machine that has been invented in Germany: God forbid, and for several reasons that I will, please God, explain. One cannot bring proof from [the fact that it is practiced in] the country of Germany.
+There are, in my opinion, three reasons to forbid as a matter of law.
+First, on order to fulfill the obligation of the mitzva [of eating matza], it will not help is it is [made] by machine, for we maintain that one does not discharge his obligation if it is made by a deaf-mute, deranged individual, or minor, who do not have sufficient intelligence, even if an adult Jew is standing over them. If so, the operations of this machine are no better than the actions of a minor, who has no independent intelligence, and for whom it is even ineffective if an adult Jew stands over him. The implication of the halakhic authorities is that we require that the matza used for the mitzva must be done by an adult Jew from the beginning of the kneading process. Thus, one certainly would not fulfill the mitzva of matza. If so, the masses, who do not know to distinguish other matza from the matza used for the mitzva, will use machine-made matza for the mitzva and thus will not fulfill the mitzva. They will also certainly recite a blessing in vain (berakha le-vatala). It will not occur to him to ask for assistants to make matzot that may be used for the mitzva. It is therefore proper to decree against this because of that, for this is a decree that safeguards a mitzva of the Torah, for one would not fulfill the mitzva of eating matza according to the Torah with this matza. There is another ramification for one who forgot to eat the afikoman, for we maintain, following Shulhan Arukh, that if one did not eat matza that was observed from the time of harvest, one need not go back and eat. Rather, everything he ate during the meal, that is, our plain matza, since it is called matza and the assistant knows that he is baking matza, it is as though he intended it for the purpose of the mitzva, for he thinks that all matza is used in a mitzva. This would not be the case if there would be machine matza, with which one can certainly not fulfill the mitzva. This will ruin things in a case where one forgot to eat afikoman. This is the first reason.
+Secondly, it is stated in Pesahim (36a): “All agree that [matza] may not be kneaded with lukewarm water.” The Talmud then asks: “Why is this different from meal offerings, about which the Mishna states: ‘All meal-offerings are kneaded with lukewarm water, and are guarded so that they do not become hametz’?” It answers: “If this was said regarding those who are vigilant (zerizin), should it be said about those who are not vigilant?” It is thus explicitly demonstrated that even when kneaded in lukewarm water, it is possible that [the dough] will not become hametz. However, since it must be guarded, it is forbidden to knead in lukewarm water. This implies that plain matza does not require such intense guarding. In other words, since one is directly engaging with it (be’yadayim; lit, ‘with his hands’), and as long as one is directly engaging with it, it will not by itself become hametz. There is also no reason for concern that he will put it aside after he is finished engaging with it, for why would he do such a thing? However, where greater vigilance and more intense guarding is required, we have no right to rely upon ourselves. Therefore, in the present case as well, if machine-made it requires more intense guarding, firstly, because we do not know whether engagement by means of the machine contravenes the assumption that it will not become hametz, for we only find the halakhic authorities addressing cases where someone engaged with it with his hands. Who can guess the natural order of things? 
+And even if it prevents it from becoming hametz, since the machine process makes square [matza], and crumbs remain, as you have stated, it is certainly forbidden to attach the crumbs later, for they are left for some time after any engagement with it. Thus, after engaging with it, it immediately becomes hametz, and therefore one must destroy the crumbs to prevent them from becoming mixed with the matza. Thus, it requires a more intense form of guarding, and is therefore no better than kneading in lukewarm water—even if it is possible to guard it, it is forbidden to do to make matza. Certainly, then, that is the law in the present case.
+We further know that it is common to find within the matzot entire or partial wheat kernels. Time can tell that for the fifty years that God has privileged me to be a teacher of the law in towns, there has not been a year when there were no questions like this. If so, it can be presumed that an assistant who works by hand, by the sense of touch, will sense this and ask a question. This is not the case with regard to a machine: who will sense if there is, within a matza, a whole or partial wheat kernel? Who can trust that they will check afterward? We are concerned that it will be forgotten, and we are not amongst the vigilant, as stated explicitly in the aforementioned talmudic passage. We cannot be relied upon for anything that requires vigilance.
+There is yet a third reason. The Talmud in Pesahim (37a) states explicitly that one may not make figure-shaped cakes (“sakrokin”) on Pesah. It is then asked: “Let one make it in a mold, which will set it [immediately].” The answer given is: “Then it will be said that all sakrokin are forbidden, but the sakrokin of Boethus are permitted.” There is a dispute amongst halakhic authorities about this, and the law accords with Tur and Shulhan Arukh that all sakrokin are forbidden, whether they are from a bakery or anywhere else. If so, this is actually the law of the Talmud itself. If in that case, where all the work is done by a Jew except that the shape is given by a mold, it is forbidden lest they say that all sakrokin are forbidden but the sakrokin of Boethus are permitted, then certainly in a case where all the work is done by a mold, shall we say that all of the matzot not made by an adult Jew are forbidden, yet those made by machine are permitted? Do not even suggest it!
+It also not ethical or proper to steal from the poor, whose eyes are raised to this, so they can be amongst those who help, which in turn helps them with the significant costs of Pesah for our people. We go further than this in the first chapter of Megilla: the reason we do not read the Scroll of Esther on Shabbat, according to R. Yosef, is that the eyes of the poor look toward the reading of the Megilla. See Tosafot ad loc., which explains that even where there is no concern for carrying [the scroll in a public domain], it is forbidden [to read on Shabbat], for the aforementioned reason. Now, reading the scroll is obligatory, instituted by prophets, yet it was cancelled on Shabbat because the eyes of the poor look toward the reading of the scroll. Certainly, then, in the present case, where there is no mitzva to use the machine, it should not be done, because the eyes of the poor look to this to earn some money for Pesah. Moreover, some homeowners and members of the middle class, and certainly commoners, do not give the customary pre-Pesah charity (ma’ot hittin) instituted by the early sages. They fulfill this by nevertheless allowing them to earn some money by aiding the matza-baking. Is it not so that if we cancel this at well, we would be canceling the mitzva of tzedaka and ma’ot hitin for Pesah?
+Moreover, Jewish custom is itself Torah, and matzot were always round, not square. Now they make the matzot square because it is impossible to make them round, because of the crumbs, as you have written. But they are square, and changing Jewish custom should not be done.  Therefore, we shall follow our fathers, and we will not deviate from them right or left. Their merits will protect us, to return us to the land of our fathers in their merit, speedily in our day. In friendship, etc. 

txt/Responsa/Acharonim/HaElef Lekha Shlomo/English/merged.txt

@@ -0,0 +1,167 @@
+HaElef Lekha Shlomo
+האלף לך שלמה
+merged
+https://www.sefaria.org/HaElef_Lekha_Shlomo
+This file contains merged sections from the following text versions:
+-Sefaria Responsa Anthology
+-https://www.sefaria.org
+
+HaElef Lekha Shlomo
+
+Orach Chayim
+
+
+
+Yoreh Deah
+
+
+
+Even HaEzer
+
+
+
+Choshen Mishpat
+
+
+
+Omissions
+
+
+
+Siman 1
+
+
+
+Siman 2
+
+
+
+Siman 3
+
+
+
+Siman 4
+
+
+
+Siman 5
+
+
+
+Siman 6
+
+
+
+Siman 7
+
+
+
+Siman 8
+
+
+
+Siman 9
+
+
+
+Siman 10
+
+
+
+Siman 11
+
+
+
+Siman 12
+
+
+
+Siman 13
+
+
+
+Siman 14
+
+
+
+Siman 15
+
+
+
+Siman 16
+
+
+
+Siman 17
+
+
+
+Siman 18
+
+
+
+Siman 19
+
+
+
+Siman 20
+
+
+
+Siman 21
+
+
+
+Siman 22
+
+
+
+Siman 23
+
+
+
+Siman 24
+
+
+
+Siman 25
+
+
+
+Siman 26
+
+
+
+Siman 27
+
+
+
+Siman 28
+
+
+
+Siman 29
+
+
+
+Siman 30
+
+
+
+Siman 31
+
+
+
+Siman 32
+
+To the sharp Rabbi Natan Dembitzer and Mr. Leib Horowitz, notable leader of the community of Krakow.
+I received their letter on Sunday of the portion of Mishpatim, toward evening, and although I am preoccupied and weakened, I immediately turned my attention toward a response, on that night, for this is a timely matter, as the days of Pesah are drawing near, please God. In a large, important city, one must begin teaching more than 30 days before Pesah. 
+Regarding your question of whether to practice the baking of matza by means of the machine that has been invented in Germany: God forbid, and for several reasons that I will, please God, explain. One cannot bring proof from [the fact that it is practiced in] the country of Germany.
+There are, in my opinion, three reasons to forbid as a matter of law.
+First, on order to fulfill the obligation of the mitzva [of eating matza], it will not help is it is [made] by machine, for we maintain that one does not discharge his obligation if it is made by a deaf-mute, deranged individual, or minor, who do not have sufficient intelligence, even if an adult Jew is standing over them. If so, the operations of this machine are no better than the actions of a minor, who has no independent intelligence, and for whom it is even ineffective if an adult Jew stands over him. The implication of the halakhic authorities is that we require that the matza used for the mitzva must be done by an adult Jew from the beginning of the kneading process. Thus, one certainly would not fulfill the mitzva of matza. If so, the masses, who do not know to distinguish other matza from the matza used for the mitzva, will use machine-made matza for the mitzva and thus will not fulfill the mitzva. They will also certainly recite a blessing in vain (berakha le-vatala). It will not occur to him to ask for assistants to make matzot that may be used for the mitzva. It is therefore proper to decree against this because of that, for this is a decree that safeguards a mitzva of the Torah, for one would not fulfill the mitzva of eating matza according to the Torah with this matza. There is another ramification for one who forgot to eat the afikoman, for we maintain, following Shulhan Arukh, that if one did not eat matza that was observed from the time of harvest, one need not go back and eat. Rather, everything he ate during the meal, that is, our plain matza, since it is called matza and the assistant knows that he is baking matza, it is as though he intended it for the purpose of the mitzva, for he thinks that all matza is used in a mitzva. This would not be the case if there would be machine matza, with which one can certainly not fulfill the mitzva. This will ruin things in a case where one forgot to eat afikoman. This is the first reason.
+Secondly, it is stated in Pesahim (36a): “All agree that [matza] may not be kneaded with lukewarm water.” The Talmud then asks: “Why is this different from meal offerings, about which the Mishna states: ‘All meal-offerings are kneaded with lukewarm water, and are guarded so that they do not become hametz’?” It answers: “If this was said regarding those who are vigilant (zerizin), should it be said about those who are not vigilant?” It is thus explicitly demonstrated that even when kneaded in lukewarm water, it is possible that [the dough] will not become hametz. However, since it must be guarded, it is forbidden to knead in lukewarm water. This implies that plain matza does not require such intense guarding. In other words, since one is directly engaging with it (be’yadayim; lit, ‘with his hands’), and as long as one is directly engaging with it, it will not by itself become hametz. There is also no reason for concern that he will put it aside after he is finished engaging with it, for why would he do such a thing? However, where greater vigilance and more intense guarding is required, we have no right to rely upon ourselves. Therefore, in the present case as well, if machine-made it requires more intense guarding, firstly, because we do not know whether engagement by means of the machine contravenes the assumption that it will not become hametz, for we only find the halakhic authorities addressing cases where someone engaged with it with his hands. Who can guess the natural order of things? 
+And even if it prevents it from becoming hametz, since the machine process makes square [matza], and crumbs remain, as you have stated, it is certainly forbidden to attach the crumbs later, for they are left for some time after any engagement with it. Thus, after engaging with it, it immediately becomes hametz, and therefore one must destroy the crumbs to prevent them from becoming mixed with the matza. Thus, it requires a more intense form of guarding, and is therefore no better than kneading in lukewarm water—even if it is possible to guard it, it is forbidden to do to make matza. Certainly, then, that is the law in the present case.
+We further know that it is common to find within the matzot entire or partial wheat kernels. Time can tell that for the fifty years that God has privileged me to be a teacher of the law in towns, there has not been a year when there were no questions like this. If so, it can be presumed that an assistant who works by hand, by the sense of touch, will sense this and ask a question. This is not the case with regard to a machine: who will sense if there is, within a matza, a whole or partial wheat kernel? Who can trust that they will check afterward? We are concerned that it will be forgotten, and we are not amongst the vigilant, as stated explicitly in the aforementioned talmudic passage. We cannot be relied upon for anything that requires vigilance.
+There is yet a third reason. The Talmud in Pesahim (37a) states explicitly that one may not make figure-shaped cakes (“sakrokin”) on Pesah. It is then asked: “Let one make it in a mold, which will set it [immediately].” The answer given is: “Then it will be said that all sakrokin are forbidden, but the sakrokin of Boethus are permitted.” There is a dispute amongst halakhic authorities about this, and the law accords with Tur and Shulhan Arukh that all sakrokin are forbidden, whether they are from a bakery or anywhere else. If so, this is actually the law of the Talmud itself. If in that case, where all the work is done by a Jew except that the shape is given by a mold, it is forbidden lest they say that all sakrokin are forbidden but the sakrokin of Boethus are permitted, then certainly in a case where all the work is done by a mold, shall we say that all of the matzot not made by an adult Jew are forbidden, yet those made by machine are permitted? Do not even suggest it!
+It also not ethical or proper to steal from the poor, whose eyes are raised to this, so they can be amongst those who help, which in turn helps them with the significant costs of Pesah for our people. We go further than this in the first chapter of Megilla: the reason we do not read the Scroll of Esther on Shabbat, according to R. Yosef, is that the eyes of the poor look toward the reading of the Megilla. See Tosafot ad loc., which explains that even where there is no concern for carrying [the scroll in a public domain], it is forbidden [to read on Shabbat], for the aforementioned reason. Now, reading the scroll is obligatory, instituted by prophets, yet it was cancelled on Shabbat because the eyes of the poor look toward the reading of the scroll. Certainly, then, in the present case, where there is no mitzva to use the machine, it should not be done, because the eyes of the poor look to this to earn some money for Pesah. Moreover, some homeowners and members of the middle class, and certainly commoners, do not give the customary pre-Pesah charity (ma’ot hittin) instituted by the early sages. They fulfill this by nevertheless allowing them to earn some money by aiding the matza-baking. Is it not so that if we cancel this at well, we would be canceling the mitzva of tzedaka and ma’ot hitin for Pesah?
+Moreover, Jewish custom is itself Torah, and matzot were always round, not square. Now they make the matzot square because it is impossible to make them round, because of the crumbs, as you have written. But they are square, and changing Jewish custom should not be done.  Therefore, we shall follow our fathers, and we will not deviate from them right or left. Their merits will protect us, to return us to the land of our fathers in their merit, speedily in our day. In friendship, etc. 

txt/Responsa/Acharonim/Havot Yair/English/Sefaria Responsa Anthology.txt

@@ -0,0 +1,912 @@
+Havot Yair
+חוות יאיר
+Sefaria Responsa Anthology
+https://www.sefaria.org
+
+Havot Yair
+
+
+
+Teshuva 1
+
+
+
+Teshuva 2
+
+
+
+Teshuva 3
+
+
+
+Teshuva 4
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+
+
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+Teshuva 32
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+Teshuva 33
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+Teshuva 35
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+Teshuva 36
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+Teshuva 37
+
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+Teshuva 121
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+Teshuva 122
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+Teshuva 123
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+Question: A Torah scholar lives in a shack, and perforce, due to lack of space, keeps his [sacred] books in his bedroom. In the winter and the cold, his wife, with the nursing infant, sleep in the heated room, called a stube in German, so he must study there day and night, because that is where he placed the laws and statutes  from the Talmud and decisors—on the shelves along the walls and on the tables. His wife requests her visitation,  and it is completely impossible for him to treat [the books] in accordance with the law by taking them out or at least placing them in a vessel within a vessel, as stated by Tosafot, Ra’avad, and Rosh, and in Tur and Shulhan Arukh, Orah Hayim §240 and Yoreh De’ah §282. Is there license, to create harmony between man and wife on the night of her appointed time or on the night of her immersion? In such a case, is it possible to suggest a rationale to permit, namely, that it is sufficient to place them on a shelf that is more than ten handbreadths above the ground, which is akin to a different domain—as stated in Tur, Yoreh De’ah §282?
+Response to the matter about which you inquired: I will begin with your conclusion, that is, with your suggestion that there is a rationale to permit if they are more than ten handbreadths. Hush! It should not be mentioned that above ten handbreadths from the ground is akin to a different domain. On the contrary, most of a person’s usage is there. This is demonstrated from [the laws of] Hanuka candles and the search for hametz. Consider: man’s height is three cubits, not including his head, as demonstrated by Tosafot in several places. That which you cited from the beginning of §282 in Tur, Yoreh De’ah, which is the formulation of Maimonides [Mishneh Torah], near the end of the Laws of Torah Scrolls, in no way constitutes proof. Firstly, when he states “unless it was ten handbreadths above him” it means above his head when he is standing. Otherwise he would have simply said “unless it was above ten handbreadths.” Rather, it is as I have written. 
+Moreover, even above his head only those activities that we do not find prohibited by the Talmud are permitted; Maimonides included them by virtue of truth, justice, and reason, and therefore it is sufficient to count ten handbreadths above his head. Therefore, marital relations, which the Sages of the Talmud forbade, are not permitted at all, even if [the books] are much more than ten handbreadths above his head, or above his bed while he is laying down (see m. Nega’im 13:18); even if it is above and behind his head, it is forbidden. No evidence can be adduced from Responsa Rashba, cited in Rema’s gloss to Yoreh De’ah 242:18, which states that one need not stand during the entire time that the Torah scroll is on the bimah (podium) because it is in a different domain. This is also for the reasons we have written: [the prohibition] is not mentioned in the Talmud, and sitting is not considered so demeaning. In truth, that case is an instance where the space is broad (like our bimot are) and surrounded by walls/barriers (mehitzot) of any sort, or even not. They are certainly ten handbreadths tall and four cubits square at the top, which renders them a separate private domain with regard to Shabbat. This is also the case considered in Tur, Orah Hayim at the beginning of §79. 
+At first glance, it seems more plausible to permit if his bed is more than four cubits from the place of the books, since we do not follow the opinion of Rashba, who maintains that the entire house is akin to within four cubits. This is as long as [the books] are behind his head; after all, it is sufficient to ensure that excrement and urine are this distance behind him, and it will not befoul his Torah study, recitation of the Shema, or prayer. We may infer the distancing of the filth of intercourse from sacred objects from the distancing of the sacred from filth; it is also clear that, under pressing circumstances, one may relieve himself in a room that contains books, if they are separated by this distance. Nevertheless, this too is not sufficient to rule leniently, for one may contend that sexual relations are certainly more disgraceful. After all, it requires bathing, and Ezra instituted immersion [afterward]. Even though this was so that Torah scholars would not constantly be found [with their wives], there is nevertheless a bit of impurity, such as one who experiences a seminal ejaculation, which is a primary source of impurity (rishon le-tumah) as recorded at the end of m. Zavim. See also Pesahim 67. Therefore, one may say about that case, that one who causes his own impurity is a more severe case. And so the Talmud stated at the beginning of the chapter “Mi She-meto” [in Berakhot] that even in the case of books, [one may not engage in intercourse] until he takes them our or places them in a vessel within a vessel.
+It can be inferred from your question that it is clear to you that it would be insufficient to drape curtains around the books or around the bed, and you are correct. Since the curtains are not connected to the bed, but rather move around and hang loosely, they do not have the status of a mehitza at all. See Tur and Shulhan Arukh, Orah Hayim at the beginning of §315 in the glosses, 362:1, and 630:10. Even a strong hanging mehitza is not permitted except in the case of water, as in the Talmud in Eruvin and in Tur and Shulhan Arukh §355.
+My sole, weak support for permitting—this is not the law, and not intended practically; rather, it is a lesson to be recited as a song —is due to the fact that they are from the printing press [see responsum §109, p. 57], which was invented recently, within the past 200 years or so, as is stated in Tzemah David: “In the year 5271 (=1511) it was invented. And in the chronicles of R. Yosef Ha-kohen he wrote as a novelty that he saw something printed in Venice in 1428, which, by our calculation from the creation of the world, is 5168. This is not because there is a lack of sanctity of the written word when it is printed, because the authorities have already prohibited this, as stated by Taz at the beginning of §272. And even though, in my opinion, his proofs are worthless, for they knew nothing of printing 300 years ago. Even though I saw in the book Ko’ah Hashem that in ancient times there was metal type for the printing press, there were no separate letters, only complete words. Each word was placed consecutively. Thus, it was insufficient to print whatever one wanted, and so the Talmud’s case does not serve as proof. Look carefully at Taz loc. cit.
+Rather, it is because the printer is a gentile, and it would be no better than if a gentile had written them—about which we maintain that such [a Torah scroll] should be buried. The same applies to other books vis-à-vis sanctity, as can be demonstrated from Gittin 45b. It is astonishing that the earlier authorities and Taz did not notice this. Perhaps they were talking about a Jewish printer, as this is the norm in most cases. But even such a case requires further scrutiny, for we require a separate sanctification for each and every instance of God’s name. Without that, the Torah scroll is disqualified, as stated in Gittin. However, this question should pertain to the Talmud in Gittin there as well, which tries to posit that the opinion that a Torah scroll written by a gentile is valid follows the beraita which teaches that one may purchase books from gentiles; yet how could a Torah scroll written by a gentile be valid?
+Moreover, even without this, we must scrutinize this further: for what is the basis of comparing a Torah scroll or tefilin—on which one recites a blessing; and if they are invalid the blessing is in vain and he does not fulfill his obligation; and reading from a Torah scroll was instituted by Moshe and Ezra, as in Bava Kama 82—to books? When one recites a blessing, it is recited on the study of Torah books, or even their study by heart. It would be a contrivance to contend that the prohibition is based on an uncertainty that perhaps the books were written for the sake of foreign worship. Nevertheless, what is the basis of the question from the issue of tanning leather for the sake of the mitzva and writing for the sake of the mitzva to the issue of writing other books? It requires further study of the later Talmud commentators.
+Nonetheless, in my humble opinion, it seems that there is some basis for leniency regarding books printed [see above, §§16 and 109] by an idolatrous non-Jew who does not believe in the Creator of the world. It also stands to reason and is agreeable that the sanctity of a Torah scroll derives from the writing of a man in whom there is a soul of life, a piece of God above, by means of his intentions and his forming of the holy letters. All of Israel are presumed to cleave spiritually to our God, and because of this, holiness is drawn down into the Torah scroll, tefilin, mezuzot, books, and the sanctity of every sacred object. As Scripture states: “You shall be holy…” “and you shall be holy….” See Pardes Rimonim, in chapter 1 of Sha’ar Ha-shemot, p. 109b. If the books are in German, there is another basis for permitting; see Responsa Rema § 34 and what I wrote in responsum 106. Also see Responsa R. Menahem Azaryah §93, regarding a printed writ of divorce (get). But if mezuzot, tefilin, and Torah scrolls would be printed, no one would even consider that they would be valid. From all the aforementioned, it seems that one who has the power, and whose mind is good and sufficient to rule leniently (which I do not possess), may, in times of great duress, and when it is impossible to fulfill the Talmud’s law, may be lenient at the appointed time, on the night of her immersion, and on the day he leaves or returns from a trip.
+The opinion of the ever busy Yair Hayim Bacharach 
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+Question: A strange thing was done in Amsterdam and became public there.
+Someone passed away with no sons, and willed before passing that each day for twelve months, ten shall be paid to study in his house, and after the studies the daughter will recite Kaddish (see Responsa Maharashdam, Orah Hayim 6). The sages of the community and the aldermen did not protest.
+Although there is no evidence to defeat this thing, for a woman too is commanded to sanctify God’s name, and furthermore, with the presence of a quorum of Jewish males, it is called “the people of Israel.” So even though the story of Rabbi Akiva, which is the source for the recitation of Kaddish by orphans, is about a male child, nevertheless, even for a daughter it stands to reason that there is a purpose and it brings satisfaction to the soul [of the deceased], for she is his offspring.
+Nevertheless, there is concern that this will weaken the power of Jewish customs, which are also Torah, and everyone will build a private altar based on his own reasoning. The words of the rabbis will seem preposterous, and they will make light of them. The Tosafot state similarly in the chapter “Ein Omdin” [Berakhot 34a], to explain why one who wishes to prostrate himself at the end of each blessing [of the Amida] should be instructed not to do so. And if one wants to contend that the present case is different, for the other case is a rabbinic ordinance mentioned in the Gemara, we may answer that since it is not mentioned in the Gemara but nevertheless derives from midrashic exegesis, and Jewish custom is Torah, then all the more so it requires reinforcement. This is explained in Yevamot 36b and several other places that state that the Sages reinforced their declarations more than they did the Torah’s.
+Even though there it states that we merely instruct him not to prostrate himself, and it does not state that we protest – indeed, it does not even say that it is disgraceful, as in the case of one who recites the word “shema” twice (and I believe that is why Maimonides does not mention this law) – nevertheless, that case may be different because he was acting on his own. No one will learn from him. They will just consider him arrogant, which, according to Tosafot, is the true reason for this ruling.
+Therefore, in the present case, where there is a gathering and publicity, a protest should be made.
+I have written what seems right in my humble opinion.
+Yair Hayim Bachrach

txt/Responsa/Acharonim/Havot Yair/English/YU Torah miTzion Beit Midrash.txt

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+Havot Yair
+חוות יאיר
+YU Torah miTzion Beit Midrash
+http://www.torontotorah.com
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+Havot Yair
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+Since you've made known to me that [your son] spoke beautifully at his Bar Mitzvah, I assume he's ‎already learned matters of aggada such as Midrash Rabbah and Ein Yaakov that, in truth, are good ‎for young men, like appetizers before the main course. They will also be glorious and beautiful in ‎the ears of those who hear[from him] a particular peshat or derash, or when he hears a talk from a ‎great[scholar] he will loudly interject and make known his knowledge and grasp [of the subject], ‎by which he [himself] will become known as a distinguished scholar. After all that, perhaps he will ‎find a wife and find goodness, wealth and riches. However, this would be neither the proper path ‎nor the proper city, nor is it the definition of a true scholar who has acquired wisdom, and grown to ‎the point that we would hope he would be able to render good and just rulings in Israel, who is ‎filled with the meat and wine of the [more] substantial matters of Torah.
+Concerning the ‎‎[management of the] stages [of your son's learning], this is a difficult matter for an individual –‎‎ even‏ ‏one who is wealthy and distinguished – To‏ ‏manage for his son. [And this would be‏ ‏the case ‎as well] even if one were to find a‏ ‏distinguished scholar who would teach for‏ ‏the sake of heaven, ‎without deception and‏ ‏for whom personal gain and reward is not‏ ‏all they have in mind. This ‎already is‏ ‏uncommon, and it may not even exist, but‏ ‏even if‏ ‏you were to look and find [you would ‎face another difficulty].‎‏ ‏All who have children who go to‏ ‏school‏ ‏adopt a manner of learning that is ‎not‏ ‏proper – so what could one local [teacher] do, to go against his colleagues and‏ ‏change [this ‎system] and adopt a proper‏ ‏approach against his peers? And even if one's father would hire a ‎teacher for him[alone], is not the greatest need in study‏ ‏the bond with friends, as it is written‏ ‏‎(Taanit 7a) “[I have learned] more from my‎‏ ‏friends than my teachers”? There is no‏ ‏solution for ‎this, unless one were to‏ ‏gather together five or six heads of household and hire a teacher for their‏ ‏sons, on condition that none could be‏ ‏added. They would provide [for the‏ ‏teacher] as befits him, ‎as though he had‏ ‏double the students. Then, Divine counsel will be effective through this system ‎of learning.‎
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+[The  permissibility of using magical incantations  and  practices  to  treat  disease is discussed in the halachic literature. In this responsa Rabbi Bachrach argues that seemingly irrational medical practices ought to be assumed to be based on rational science.] You asked a question regarding the incantations which some women know for certain aches, pains, and diseases, if they (i.e. the incantations) are prohibited because of “the ways of the Emorites.”...
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+Even the natural remedies which our Sages mentioned in the Talmud in  many places are far from understanding or logic. I found one of them in the 14th chapter of Shabbat, where they suggested regarding urine which sits for forty days that a barzina (an eighth of a revi’it) is useful for bee stings and a full revi’itis useful for scorpion stings. This requires analysis, how could one subject have two opposite effects,  since bees and scorpions are opposites, as our Sages state ... in the second chapter of Avodah Zarah that heat is good for scorpion stings and cold is good for bee stings, and the reverse is dangerous. .. And how could it be that one substance itself, with one cupful could cool down the hot, and drinking another cupful would warm up the cold 
+... And in my humble opinion it appears that we can maintain the words of our Sages.  Because their intention was not that these things would work in and of themselves, rather [they work] only through mixing those things together with other ingredients and other powders. And through those ingredients and their mixture and their being cooked together, it is possible that the effects of those things which our Sages mentioned can change from one thing to its opposite. And I have found proof for this in the Book of Healing of Avicenna ...
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+In terms of the practical law it appears that whatever practices women commonly practice, that we have found, [we say], “Leave Israel be”. Presumably, they have been verified through testing and some authority has ruled to permit them. And therefore, we should not  forbid the practice of encircling a child, who has become feverish and   developed early signs of smallpox before the lesions appear, with a ring that was taken from the finger of a corpse, and all similar things.

txt/Responsa/Acharonim/Havot Yair/English/merged.txt

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+Havot Yair
+חוות יאיר
+merged
+https://www.sefaria.org/Havot_Yair
+This file contains merged sections from the following text versions:
+-Sefaria Responsa Anthology
+-https://www.sefaria.org
+-YU Torah miTzion Beit Midrash
+-http://www.torontotorah.com
+
+Havot Yair
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+Since you've made known to me that [your son] spoke beautifully at his Bar Mitzvah, I assume he's ‎already learned matters of aggada such as Midrash Rabbah and Ein Yaakov that, in truth, are good ‎for young men, like appetizers before the main course. They will also be glorious and beautiful in ‎the ears of those who hear[from him] a particular peshat or derash, or when he hears a talk from a ‎great[scholar] he will loudly interject and make known his knowledge and grasp [of the subject], ‎by which he [himself] will become known as a distinguished scholar. After all that, perhaps he will ‎find a wife and find goodness, wealth and riches. However, this would be neither the proper path ‎nor the proper city, nor is it the definition of a true scholar who has acquired wisdom, and grown to ‎the point that we would hope he would be able to render good and just rulings in Israel, who is ‎filled with the meat and wine of the [more] substantial matters of Torah.
+Concerning the ‎‎[management of the] stages [of your son's learning], this is a difficult matter for an individual –‎‎ even‏ ‏one who is wealthy and distinguished – To‏ ‏manage for his son. [And this would be‏ ‏the case ‎as well] even if one were to find a‏ ‏distinguished scholar who would teach for‏ ‏the sake of heaven, ‎without deception and‏ ‏for whom personal gain and reward is not‏ ‏all they have in mind. This ‎already is‏ ‏uncommon, and it may not even exist, but‏ ‏even if‏ ‏you were to look and find [you would ‎face another difficulty].‎‏ ‏All who have children who go to‏ ‏school‏ ‏adopt a manner of learning that is ‎not‏ ‏proper – so what could one local [teacher] do, to go against his colleagues and‏ ‏change [this ‎system] and adopt a proper‏ ‏approach against his peers? And even if one's father would hire a ‎teacher for him[alone], is not the greatest need in study‏ ‏the bond with friends, as it is written‏ ‏‎(Taanit 7a) “[I have learned] more from my‎‏ ‏friends than my teachers”? There is no‏ ‏solution for ‎this, unless one were to‏ ‏gather together five or six heads of household and hire a teacher for their‏ ‏sons, on condition that none could be‏ ‏added. They would provide [for the‏ ‏teacher] as befits him, ‎as though he had‏ ‏double the students. Then, Divine counsel will be effective through this system ‎of learning.‎
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+Question: A Torah scholar lives in a shack, and perforce, due to lack of space, keeps his [sacred] books in his bedroom. In the winter and the cold, his wife, with the nursing infant, sleep in the heated room, called a stube in German, so he must study there day and night, because that is where he placed the laws and statutes  from the Talmud and decisors—on the shelves along the walls and on the tables. His wife requests her visitation,  and it is completely impossible for him to treat [the books] in accordance with the law by taking them out or at least placing them in a vessel within a vessel, as stated by Tosafot, Ra’avad, and Rosh, and in Tur and Shulhan Arukh, Orah Hayim §240 and Yoreh De’ah §282. Is there license, to create harmony between man and wife on the night of her appointed time or on the night of her immersion? In such a case, is it possible to suggest a rationale to permit, namely, that it is sufficient to place them on a shelf that is more than ten handbreadths above the ground, which is akin to a different domain—as stated in Tur, Yoreh De’ah §282?
+Response to the matter about which you inquired: I will begin with your conclusion, that is, with your suggestion that there is a rationale to permit if they are more than ten handbreadths. Hush! It should not be mentioned that above ten handbreadths from the ground is akin to a different domain. On the contrary, most of a person’s usage is there. This is demonstrated from [the laws of] Hanuka candles and the search for hametz. Consider: man’s height is three cubits, not including his head, as demonstrated by Tosafot in several places. That which you cited from the beginning of §282 in Tur, Yoreh De’ah, which is the formulation of Maimonides [Mishneh Torah], near the end of the Laws of Torah Scrolls, in no way constitutes proof. Firstly, when he states “unless it was ten handbreadths above him” it means above his head when he is standing. Otherwise he would have simply said “unless it was above ten handbreadths.” Rather, it is as I have written. 
+Moreover, even above his head only those activities that we do not find prohibited by the Talmud are permitted; Maimonides included them by virtue of truth, justice, and reason, and therefore it is sufficient to count ten handbreadths above his head. Therefore, marital relations, which the Sages of the Talmud forbade, are not permitted at all, even if [the books] are much more than ten handbreadths above his head, or above his bed while he is laying down (see m. Nega’im 13:18); even if it is above and behind his head, it is forbidden. No evidence can be adduced from Responsa Rashba, cited in Rema’s gloss to Yoreh De’ah 242:18, which states that one need not stand during the entire time that the Torah scroll is on the bimah (podium) because it is in a different domain. This is also for the reasons we have written: [the prohibition] is not mentioned in the Talmud, and sitting is not considered so demeaning. In truth, that case is an instance where the space is broad (like our bimot are) and surrounded by walls/barriers (mehitzot) of any sort, or even not. They are certainly ten handbreadths tall and four cubits square at the top, which renders them a separate private domain with regard to Shabbat. This is also the case considered in Tur, Orah Hayim at the beginning of §79. 
+At first glance, it seems more plausible to permit if his bed is more than four cubits from the place of the books, since we do not follow the opinion of Rashba, who maintains that the entire house is akin to within four cubits. This is as long as [the books] are behind his head; after all, it is sufficient to ensure that excrement and urine are this distance behind him, and it will not befoul his Torah study, recitation of the Shema, or prayer. We may infer the distancing of the filth of intercourse from sacred objects from the distancing of the sacred from filth; it is also clear that, under pressing circumstances, one may relieve himself in a room that contains books, if they are separated by this distance. Nevertheless, this too is not sufficient to rule leniently, for one may contend that sexual relations are certainly more disgraceful. After all, it requires bathing, and Ezra instituted immersion [afterward]. Even though this was so that Torah scholars would not constantly be found [with their wives], there is nevertheless a bit of impurity, such as one who experiences a seminal ejaculation, which is a primary source of impurity (rishon le-tumah) as recorded at the end of m. Zavim. See also Pesahim 67. Therefore, one may say about that case, that one who causes his own impurity is a more severe case. And so the Talmud stated at the beginning of the chapter “Mi She-meto” [in Berakhot] that even in the case of books, [one may not engage in intercourse] until he takes them our or places them in a vessel within a vessel.
+It can be inferred from your question that it is clear to you that it would be insufficient to drape curtains around the books or around the bed, and you are correct. Since the curtains are not connected to the bed, but rather move around and hang loosely, they do not have the status of a mehitza at all. See Tur and Shulhan Arukh, Orah Hayim at the beginning of §315 in the glosses, 362:1, and 630:10. Even a strong hanging mehitza is not permitted except in the case of water, as in the Talmud in Eruvin and in Tur and Shulhan Arukh §355.
+My sole, weak support for permitting—this is not the law, and not intended practically; rather, it is a lesson to be recited as a song —is due to the fact that they are from the printing press [see responsum §109, p. 57], which was invented recently, within the past 200 years or so, as is stated in Tzemah David: “In the year 5271 (=1511) it was invented. And in the chronicles of R. Yosef Ha-kohen he wrote as a novelty that he saw something printed in Venice in 1428, which, by our calculation from the creation of the world, is 5168. This is not because there is a lack of sanctity of the written word when it is printed, because the authorities have already prohibited this, as stated by Taz at the beginning of §272. And even though, in my opinion, his proofs are worthless, for they knew nothing of printing 300 years ago. Even though I saw in the book Ko’ah Hashem that in ancient times there was metal type for the printing press, there were no separate letters, only complete words. Each word was placed consecutively. Thus, it was insufficient to print whatever one wanted, and so the Talmud’s case does not serve as proof. Look carefully at Taz loc. cit.
+Rather, it is because the printer is a gentile, and it would be no better than if a gentile had written them—about which we maintain that such [a Torah scroll] should be buried. The same applies to other books vis-à-vis sanctity, as can be demonstrated from Gittin 45b. It is astonishing that the earlier authorities and Taz did not notice this. Perhaps they were talking about a Jewish printer, as this is the norm in most cases. But even such a case requires further scrutiny, for we require a separate sanctification for each and every instance of God’s name. Without that, the Torah scroll is disqualified, as stated in Gittin. However, this question should pertain to the Talmud in Gittin there as well, which tries to posit that the opinion that a Torah scroll written by a gentile is valid follows the beraita which teaches that one may purchase books from gentiles; yet how could a Torah scroll written by a gentile be valid?
+Moreover, even without this, we must scrutinize this further: for what is the basis of comparing a Torah scroll or tefilin—on which one recites a blessing; and if they are invalid the blessing is in vain and he does not fulfill his obligation; and reading from a Torah scroll was instituted by Moshe and Ezra, as in Bava Kama 82—to books? When one recites a blessing, it is recited on the study of Torah books, or even their study by heart. It would be a contrivance to contend that the prohibition is based on an uncertainty that perhaps the books were written for the sake of foreign worship. Nevertheless, what is the basis of the question from the issue of tanning leather for the sake of the mitzva and writing for the sake of the mitzva to the issue of writing other books? It requires further study of the later Talmud commentators.
+Nonetheless, in my humble opinion, it seems that there is some basis for leniency regarding books printed [see above, §§16 and 109] by an idolatrous non-Jew who does not believe in the Creator of the world. It also stands to reason and is agreeable that the sanctity of a Torah scroll derives from the writing of a man in whom there is a soul of life, a piece of God above, by means of his intentions and his forming of the holy letters. All of Israel are presumed to cleave spiritually to our God, and because of this, holiness is drawn down into the Torah scroll, tefilin, mezuzot, books, and the sanctity of every sacred object. As Scripture states: “You shall be holy…” “and you shall be holy….” See Pardes Rimonim, in chapter 1 of Sha’ar Ha-shemot, p. 109b. If the books are in German, there is another basis for permitting; see Responsa Rema § 34 and what I wrote in responsum 106. Also see Responsa R. Menahem Azaryah §93, regarding a printed writ of divorce (get). But if mezuzot, tefilin, and Torah scrolls would be printed, no one would even consider that they would be valid. From all the aforementioned, it seems that one who has the power, and whose mind is good and sufficient to rule leniently (which I do not possess), may, in times of great duress, and when it is impossible to fulfill the Talmud’s law, may be lenient at the appointed time, on the night of her immersion, and on the day he leaves or returns from a trip.
+The opinion of the ever busy Yair Hayim Bacharach 
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+Teshuva 191
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+Question: A strange thing was done in Amsterdam and became public there.
+Someone passed away with no sons, and willed before passing that each day for twelve months, ten shall be paid to study in his house, and after the studies the daughter will recite Kaddish (see Responsa Maharashdam, Orah Hayim 6). The sages of the community and the aldermen did not protest.
+Although there is no evidence to defeat this thing, for a woman too is commanded to sanctify God’s name, and furthermore, with the presence of a quorum of Jewish males, it is called “the people of Israel.” So even though the story of Rabbi Akiva, which is the source for the recitation of Kaddish by orphans, is about a male child, nevertheless, even for a daughter it stands to reason that there is a purpose and it brings satisfaction to the soul [of the deceased], for she is his offspring.
+Nevertheless, there is concern that this will weaken the power of Jewish customs, which are also Torah, and everyone will build a private altar based on his own reasoning. The words of the rabbis will seem preposterous, and they will make light of them. The Tosafot state similarly in the chapter “Ein Omdin” [Berakhot 34a], to explain why one who wishes to prostrate himself at the end of each blessing [of the Amida] should be instructed not to do so. And if one wants to contend that the present case is different, for the other case is a rabbinic ordinance mentioned in the Gemara, we may answer that since it is not mentioned in the Gemara but nevertheless derives from midrashic exegesis, and Jewish custom is Torah, then all the more so it requires reinforcement. This is explained in Yevamot 36b and several other places that state that the Sages reinforced their declarations more than they did the Torah’s.
+Even though there it states that we merely instruct him not to prostrate himself, and it does not state that we protest – indeed, it does not even say that it is disgraceful, as in the case of one who recites the word “shema” twice (and I believe that is why Maimonides does not mention this law) – nevertheless, that case may be different because he was acting on his own. No one will learn from him. They will just consider him arrogant, which, according to Tosafot, is the true reason for this ruling.
+Therefore, in the present case, where there is a gathering and publicity, a protest should be made.
+I have written what seems right in my humble opinion.
+Yair Hayim Bachrach
+
+
+Teshuva 223
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+[The  permissibility of using magical incantations  and  practices  to  treat  disease is discussed in the halachic literature. In this responsa Rabbi Bachrach argues that seemingly irrational medical practices ought to be assumed to be based on rational science.] You asked a question regarding the incantations which some women know for certain aches, pains, and diseases, if they (i.e. the incantations) are prohibited because of “the ways of the Emorites.”...
+
+
+
+Even the natural remedies which our Sages mentioned in the Talmud in  many places are far from understanding or logic. I found one of them in the 14th chapter of Shabbat, where they suggested regarding urine which sits for forty days that a barzina (an eighth of a revi’it) is useful for bee stings and a full revi’itis useful for scorpion stings. This requires analysis, how could one subject have two opposite effects,  since bees and scorpions are opposites, as our Sages state ... in the second chapter of Avodah Zarah that heat is good for scorpion stings and cold is good for bee stings, and the reverse is dangerous. .. And how could it be that one substance itself, with one cupful could cool down the hot, and drinking another cupful would warm up the cold 
+... And in my humble opinion it appears that we can maintain the words of our Sages.  Because their intention was not that these things would work in and of themselves, rather [they work] only through mixing those things together with other ingredients and other powders. And through those ingredients and their mixture and their being cooked together, it is possible that the effects of those things which our Sages mentioned can change from one thing to its opposite. And I have found proof for this in the Book of Healing of Avicenna ...
+
+
+In terms of the practical law it appears that whatever practices women commonly practice, that we have found, [we say], “Leave Israel be”. Presumably, they have been verified through testing and some authority has ruled to permit them. And therefore, we should not  forbid the practice of encircling a child, who has become feverish and   developed early signs of smallpox before the lesions appear, with a ring that was taken from the finger of a corpse, and all similar things.

txt/Responsa/Acharonim/Kerakh shel Romi/English/Sefaria Community Translation.txt

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+Kerakh shel Romi
+כרך של רומי
+Sefaria Community Translation
+https://www.sefaria.org
+
+Kerakh shel Romi
+
+
+
+
+
+Siman 1
+
+
+
+
+
+
+
+
+
+
+
+
+
+And if this nation thinks of this thing as honor, beauty, and submission to its service, on basis of reason or imagination, also the Israeli man who is stuck in that essence or in that image. His desire to honor his God, whose name be blessed forever, may be elevated, thinking it is decreed to tell the Israeli to subdue his heart with music that reminds him of the laws of kings and their wars, or matters of desire and the like. Can a Cushite change his skin (i.e. can one change its own nature)? This is indeed one of the things naturally unavoidable, and if we force it upon the people against their will, saying it's forbidden (which it's not), the holy Israelis suffer and listen to the voice of their teachers.  <br>What will we answer on the day when we are spoken of with disgrace and ridicule by the nations who come to our house of prayer? Those who have neither seen nor heard the tunes of those drinking alcohol at the time of favor and in a sacred place. Doesn't the Scripture state that 'My house shall be called a house of prayer for all people'? Meaning that we must honor it with all kinds of honor, both real and imaginary, so that all nations will always say 'How good are your tents, O Jacob; your dwelling places, O Israel', and for this reason, it is called a house of prayer for all nations. And this is what we learned from RASHB"S to honor the synagogue even with imaginary honor because of the mockery of the nations, and it is as clear as the sun. And similarly, I saw in the response of Maimonides (Rambam) translated from Arabic, brought in the RADBAZ, concerning the enactment Maimonides made in Egypt to recite a certain prayer loudly without repetition, against the enactment of the Talmud. And he gave several reasons for this enactment, and at the end of his words he wrote that in this way the matter is correct and straight and prevents the inconvenience of elongation and desecration of God's name that spread among the gentiles because they saw the Jews spitting and coughing and talking during their prayers since they witness this continuously and testify about it. This is more correct and appropriate in my opinion due to the reasons I mentioned. And similarly, Rabbi Avraham Hanagid, his son, testified about him, his response was brought there in the RADBAZ and at the beginning of the book Maaseh Rokeach at length, see his words.  <br>You see how great the ridicule of the gentiles is, that because of it Maimonides stood and annulled the enactment of the sages of the Talmud. How much more so we in our case should be very concerned about the mockery of the gentiles coming into our synagogues. In our enactments, besides that we don't oppose any enactment of the sages of the Talmud and not words of tradition and light and heavy words of the scribes, but on the contrary, we beautify and adorn our God's house with both real and imaginary honor, for which reason I am pushed away from our case from what RADBAZ there wrote in that response to push away that enactment he wrote. And about what the rabbi wrote that there's desecration of God's name, nowadays this reason is gone, for we are worse in the eyes of the gentiles in sins, for they consider our prayers heresy and our Torah they say we exchanged it and added and subtracted and many like this with them. And since we are as nothing in their eyes, let us do what we are obligated from the law since we haven't elevated anything, and certainly when the first reason (meaning the elongation of mercies and the laying down on which they were coughing and talking and coughing and spitting) is nullified, this will also be nullified (meaning by the shortening of mercies they won't come to talk in the synagogue and there won't be mockery of the gentiles) this is the opinion of the RADBAZ and everyone straight in his eyes will see how far the case of the RADBAZ from our case.  <br>The first, what we already wrote, that in our case that we are worried about the ridicule of the gentiles, not because of this we nullify anything from the enactment of the sages of the Talmud, but on the contrary, we beautify our synagogues with intelligent things as said. Not so in the case of the RADBAZ. <br>And already, he is saying emphatically that we're disregarded by them. We should do what's required by the law. It turns out that if we are required by the law, then we shouldn’t worry about the non-Jews' ridicule because we're not regarded by them anyway. But that's not the case, and the truth is that we should care. Furthermore, from the words of the Radbaz himself, you learn that if we are regarded in the eyes of the non-Jews under whose wings we seek shelter, it would be right to abolish certain practices because of their ridicule. And as he wrote, we should do what's required by law because they have no upper hand over us. Understand from this that if they did, we wouldn’t do what’s required. It’s clear from his words. <br>In the matter that the Radbaz discussed about the ridicule from Muslims – truly, in their eyes, our faith and teachings are considered worthless and are derided and seen as heresy. As the Rambam elaborated at the end of the "Iggeret Teiman", he describes how God, due to our sins, placed us among the nation of Ishmael (Muslims) who have a strong negative opinion about us and always try to harm and reject us, just as it was decreed by God. They're our definitive enemies. No other nation has harmed us as much as they have. Even King David, upon seeing in a holy spirit all the future troubles of Israel, began to cry out against the evil of the sons of Ishmael and lamented about his dwelling among them. <br>The Rambam was also aware of these sentiments (that they claim we removed Muhamad’s name from the torah, Cf. the Rambam there) and still, he wrote and instituted what he did. In any case, the Radbaz spoke only of the Muslims, who didn't understand the roots of religions and didn't recognize our values. In our times of dominion and greatness, they were mere desert dwellers compared to wild animals. This is not the case with Christians who, besides being great scholars constantly seeking the truth, have found no fault in us adhering to our Torah. Furthermore, they truly recognize the value of our holy Torah and the wisdom of our Talmudic scholars. We and they are like two sprouts from one bulb. The great Christian scholars would never mock our Torah and our prayer customs, God forbid. If there's any ridicule, it's due to our poor behaviour, particularly in our synagogues and similar places. <br>And how many great scholars wrote in praise of our service and our customs. Even to this day, many notable intellectuals in our generation strive to speak well of us and praise our deeds. However, some of them never spoke against our rituals and prayers per se. Their criticisms stem from what they see in our scriptures - aspects that set us apart from non-Jews and seemingly promote hatred against them. They thus mistakenly believe that due to our faith, we are inherently disruptive to the social aspects of the state (Social contract). <br>Among the ancient nations that idol-worshipped, they would engage in harmful practices and spill the blood of their sons and daughters. However, some non-Jews today seek peace, believe in a Creator, and in His providence. And why should I length on such known matters? <br>A notable distinction between Muslims and Christians is that the latter have never viewed our prayers as heresy. On the contrary, they admire our rituals and our monotheism. The Rabbi Radvaz points out the necessity of refining our practices, particularly in our synagogues, so they don't mock our esteemed teachings with "ugly vessels”, given that they know the value of the Torah, the commandment, and the prayer, and they are translated into their languages in their countries, as known.  <br>We have returned to the words of Rabbi B"H of blessed memory, and we say that had Rabbi B"H been meticulous and differentiated between the subjects, between the music that has an inherent taste and is similar to a statue that is a decree without reason, he would not have written what he wrote. Especially if the response of the Rashba"sh, who is considered one of the early authorities, had been revealed in his time, he would have retracted it without a doubt. And so wrote the genius Rama"z, that had he seen the response of the Rashba"sh, he would have retracted his words and agreed with him.  <br>And I testify before Heaven and Earth that when I was in the great city of scholars and scribes, Semirna (Izmir), may God protect it, I saw great and famous scholars. They were great poets in the style of music, led by the wondrous Rabbi Avraham Hacohen Ariash of blessed memory. And for the musical style of the High Holidays, which required great humility, they called it a "Chizun (=Cantorship)." They would go to Christian churches, behind the curtain, after the mass during their holidays to learn from them that humbling voice that breaks the heart. They would arrange from those tunes arrangements for Kaddish and Kedusha. Such a widespread practice is a great support for everything previously stated, and that is enough on this matter. <br>Furthermore, soon after, I found in the Gaonic Responsa, and it says: "And you asked, singing in a tune - meaning there a type of song that is not in the Holy Tongue, whether from an instrument or from a mouth, where did we get that it's forbidden? And a cantor who sings in the language of Ishmael, as it is written: 'Do not rejoice, Israel, do not exult like the nations.' And even at a feast it is forbidden, according to the language of the responsa of the great sages. It is enough to clarify that they did not forbid the cantor except for a language that is not the Holy Tongue. But regarding the melody itself with holy words, they did not care. The explanation is undoubtedly that if you say that even the melodies of the nations are forbidden, then one can argue and say: 'From where do we, the Israelites, have the melodies and sounds of David's songs that are heard in our holy cities? Isn't there a full verse that says, "How can we sing the Lord's song in a foreign land?" And consequently, we have forgotten as is the truth (and some say that we only have left the tune of "Blessed is the Lord, my rock", specifically for two reasons: one that this melody increasing its tempo and sound like the war marches, and this is the second [point], and it's astonishing – that all of Israel, wherever they are – the Asians, the Africans, the Europeans – all are unified in the melody of this psalm. It's a wonder because they are not unified in the melody of any other prayers or services. For in Muslim lands, all the prayer melodies are like the melodies of the Muslims, and in Edomite lands, they are like the melodies of Edom. But in this psalm's melody, all are unified. And I, who have traveled to almost every part of the diaspora, and especially the major countries, have examined this and found it to be true. The testimonies prove that this melody remains our inheritance from our ancestors.) And in every place of exile, the Jews learned the melodies of those lands. In Israel and throughout Arabia, the melodies of prayers, Kaddishes, and Kedushahs are all in the Arab melody. In Turkey, they are in the Turkish melodies, and in Edom, they are in the melodies of Edom. Who can deny this obvious fact? Do we say that all of Israel erred in their observation? Certainly not! We are particular only about the language being in Hebrew, but regarding the melody, what can we do since we no longer have a memory of our sacred melodies? On this matter, the Gaon rightly pointed out that it's not in the Hebrew language and did not say it's not in the sacred melody because that's how it has come to us. Likewise, in another source, it is noted and said that even if a cantor sings in the language of the Muslims, even in a real feast, I will say that all my life I was distressed when I saw many pious individuals who would not lend their ear and wouldn't allow singing in Israel, even on outings, in the Muslim language. If not for the poet who would compose a song to the same scale in that new or Arab melody. And I, because of the desire of the great pious rabbi, the great Rabbi Gagin, endeavored to establish new liturgical poems to the scale of Arab songs, and the language almost trips over itself. Apparently, I was puzzled, and many times I argued with them about it. The Rambam explains in his commentary on Pirkei Avot that when speech is divided into seven parts, he wrote: "Know that songs, regardless of the language they are composed in, require examination of their content to determine if they align with the speech we have divided. And indeed, I have clarified this even though it's clear because I saw elderly pious men from our Torah scholars when they were at a wine feast or at a wedding or otherwise, and someone wanted to sing an Arab song, even if the content of that song was praising bravery or generosity, and it was from the beloved part, or in the praises of wine, they would distance it as far as possible and it was not allowed for them to hear it," and so on.  <br>This is complete folly for the speech is not prohibited, nor is it more loved or hated due to the action done with it, but rather due to its content. So if that content is uplifting, one is obligated to say it in any language. And if the intention of that song is to belittle, in any language, it is forbidden to say it. According to this, the Rambam's view on songs is that any language is equal to him as Hebrew, as long as the content is beautiful. And from the words of the aforementioned Gaon, it seems that we are also particular about the holiness of the language. We found a strong basis to agree with those pious individuals I mentioned, but the truth is, as we have carefully examined, there's no disagreement in their opinion, the Gaon with the Rambam. In truth, the Gaon also was particular about songs due to their content and not their language. And what he said about the language of the Muslims, which is Arabic, means that usually, the majority of Muslim songs are lustful. Therefore, if Muslim songs were all lustful, we would go after the majority and also prohibit those that are not composed in Hebrew. Because it is known the nature of poets when they hear a melody with an instrument, and as the player plays, the spirit moves them to utter the words of the songs together with the harp, even without intention, because it is a permanent nature in poets. And on this, they prohibited unless a song in Hebrew has already been composed for it.  <br>Hence, a person should draw an inference from Muslim songs, the majority of which are lustful; therefore, their melodies were permitted to be sung in the Hebrew language, in prayers, and in holy words. Because the subjects are either beautiful or holy, and we do not care that perhaps at that moment when singing that tune in Hebrew words, one might remember the Arab ones which are frivolous or lustful matters. The custom in all of Israel and Arabia, in all synagogues, and the sages did not protest against them, are the songs of Edom, the majority of which are about wars and tales of bravery. So it's even more so allowed to sing in those tunes, in that language, during feasts. <br>And in the synagogue in the Holy Language, during worship and prayer, all the more so the melodies of the Christian churches, which are truly humble melodies that bring forth love for God and His unity. And we do not know the Latin language in which they sing in that humble tone, and that’s how we won’t even know the matters of the trinity (that these songs may originally was about) which are forbidden to us. Certainly, not only are they permissible for us, but on the contrary, they are an obligation for us for all the reasons mentioned above, and it is clear.

txt/Responsa/Acharonim/Kerakh shel Romi/English/merged.txt

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+Kerakh shel Romi
+כרך של רומי
+merged
+https://www.sefaria.org/Kerakh_shel_Romi
+This file contains merged sections from the following text versions:
+-Sefaria Community Translation
+-https://www.sefaria.org
+
+Kerakh shel Romi
+
+
+
+
+
+Siman 1
+
+
+
+
+
+
+
+
+
+
+
+
+
+And if this nation thinks of this thing as honor, beauty, and submission to its service, on basis of reason or imagination, also the Israeli man who is stuck in that essence or in that image. His desire to honor his God, whose name be blessed forever, may be elevated, thinking it is decreed to tell the Israeli to subdue his heart with music that reminds him of the laws of kings and their wars, or matters of desire and the like. Can a Cushite change his skin (i.e. can one change its own nature)? This is indeed one of the things naturally unavoidable, and if we force it upon the people against their will, saying it's forbidden (which it's not), the holy Israelis suffer and listen to the voice of their teachers.  <br>What will we answer on the day when we are spoken of with disgrace and ridicule by the nations who come to our house of prayer? Those who have neither seen nor heard the tunes of those drinking alcohol at the time of favor and in a sacred place. Doesn't the Scripture state that 'My house shall be called a house of prayer for all people'? Meaning that we must honor it with all kinds of honor, both real and imaginary, so that all nations will always say 'How good are your tents, O Jacob; your dwelling places, O Israel', and for this reason, it is called a house of prayer for all nations. And this is what we learned from RASHB"S to honor the synagogue even with imaginary honor because of the mockery of the nations, and it is as clear as the sun. And similarly, I saw in the response of Maimonides (Rambam) translated from Arabic, brought in the RADBAZ, concerning the enactment Maimonides made in Egypt to recite a certain prayer loudly without repetition, against the enactment of the Talmud. And he gave several reasons for this enactment, and at the end of his words he wrote that in this way the matter is correct and straight and prevents the inconvenience of elongation and desecration of God's name that spread among the gentiles because they saw the Jews spitting and coughing and talking during their prayers since they witness this continuously and testify about it. This is more correct and appropriate in my opinion due to the reasons I mentioned. And similarly, Rabbi Avraham Hanagid, his son, testified about him, his response was brought there in the RADBAZ and at the beginning of the book Maaseh Rokeach at length, see his words.  <br>You see how great the ridicule of the gentiles is, that because of it Maimonides stood and annulled the enactment of the sages of the Talmud. How much more so we in our case should be very concerned about the mockery of the gentiles coming into our synagogues. In our enactments, besides that we don't oppose any enactment of the sages of the Talmud and not words of tradition and light and heavy words of the scribes, but on the contrary, we beautify and adorn our God's house with both real and imaginary honor, for which reason I am pushed away from our case from what RADBAZ there wrote in that response to push away that enactment he wrote. And about what the rabbi wrote that there's desecration of God's name, nowadays this reason is gone, for we are worse in the eyes of the gentiles in sins, for they consider our prayers heresy and our Torah they say we exchanged it and added and subtracted and many like this with them. And since we are as nothing in their eyes, let us do what we are obligated from the law since we haven't elevated anything, and certainly when the first reason (meaning the elongation of mercies and the laying down on which they were coughing and talking and coughing and spitting) is nullified, this will also be nullified (meaning by the shortening of mercies they won't come to talk in the synagogue and there won't be mockery of the gentiles) this is the opinion of the RADBAZ and everyone straight in his eyes will see how far the case of the RADBAZ from our case.  <br>The first, what we already wrote, that in our case that we are worried about the ridicule of the gentiles, not because of this we nullify anything from the enactment of the sages of the Talmud, but on the contrary, we beautify our synagogues with intelligent things as said. Not so in the case of the RADBAZ. <br>And already, he is saying emphatically that we're disregarded by them. We should do what's required by the law. It turns out that if we are required by the law, then we shouldn’t worry about the non-Jews' ridicule because we're not regarded by them anyway. But that's not the case, and the truth is that we should care. Furthermore, from the words of the Radbaz himself, you learn that if we are regarded in the eyes of the non-Jews under whose wings we seek shelter, it would be right to abolish certain practices because of their ridicule. And as he wrote, we should do what's required by law because they have no upper hand over us. Understand from this that if they did, we wouldn’t do what’s required. It’s clear from his words. <br>In the matter that the Radbaz discussed about the ridicule from Muslims – truly, in their eyes, our faith and teachings are considered worthless and are derided and seen as heresy. As the Rambam elaborated at the end of the "Iggeret Teiman", he describes how God, due to our sins, placed us among the nation of Ishmael (Muslims) who have a strong negative opinion about us and always try to harm and reject us, just as it was decreed by God. They're our definitive enemies. No other nation has harmed us as much as they have. Even King David, upon seeing in a holy spirit all the future troubles of Israel, began to cry out against the evil of the sons of Ishmael and lamented about his dwelling among them. <br>The Rambam was also aware of these sentiments (that they claim we removed Muhamad’s name from the torah, Cf. the Rambam there) and still, he wrote and instituted what he did. In any case, the Radbaz spoke only of the Muslims, who didn't understand the roots of religions and didn't recognize our values. In our times of dominion and greatness, they were mere desert dwellers compared to wild animals. This is not the case with Christians who, besides being great scholars constantly seeking the truth, have found no fault in us adhering to our Torah. Furthermore, they truly recognize the value of our holy Torah and the wisdom of our Talmudic scholars. We and they are like two sprouts from one bulb. The great Christian scholars would never mock our Torah and our prayer customs, God forbid. If there's any ridicule, it's due to our poor behaviour, particularly in our synagogues and similar places. <br>And how many great scholars wrote in praise of our service and our customs. Even to this day, many notable intellectuals in our generation strive to speak well of us and praise our deeds. However, some of them never spoke against our rituals and prayers per se. Their criticisms stem from what they see in our scriptures - aspects that set us apart from non-Jews and seemingly promote hatred against them. They thus mistakenly believe that due to our faith, we are inherently disruptive to the social aspects of the state (Social contract). <br>Among the ancient nations that idol-worshipped, they would engage in harmful practices and spill the blood of their sons and daughters. However, some non-Jews today seek peace, believe in a Creator, and in His providence. And why should I length on such known matters? <br>A notable distinction between Muslims and Christians is that the latter have never viewed our prayers as heresy. On the contrary, they admire our rituals and our monotheism. The Rabbi Radvaz points out the necessity of refining our practices, particularly in our synagogues, so they don't mock our esteemed teachings with "ugly vessels”, given that they know the value of the Torah, the commandment, and the prayer, and they are translated into their languages in their countries, as known.  <br>We have returned to the words of Rabbi B"H of blessed memory, and we say that had Rabbi B"H been meticulous and differentiated between the subjects, between the music that has an inherent taste and is similar to a statue that is a decree without reason, he would not have written what he wrote. Especially if the response of the Rashba"sh, who is considered one of the early authorities, had been revealed in his time, he would have retracted it without a doubt. And so wrote the genius Rama"z, that had he seen the response of the Rashba"sh, he would have retracted his words and agreed with him.  <br>And I testify before Heaven and Earth that when I was in the great city of scholars and scribes, Semirna (Izmir), may God protect it, I saw great and famous scholars. They were great poets in the style of music, led by the wondrous Rabbi Avraham Hacohen Ariash of blessed memory. And for the musical style of the High Holidays, which required great humility, they called it a "Chizun (=Cantorship)." They would go to Christian churches, behind the curtain, after the mass during their holidays to learn from them that humbling voice that breaks the heart. They would arrange from those tunes arrangements for Kaddish and Kedusha. Such a widespread practice is a great support for everything previously stated, and that is enough on this matter. <br>Furthermore, soon after, I found in the Gaonic Responsa, and it says: "And you asked, singing in a tune - meaning there a type of song that is not in the Holy Tongue, whether from an instrument or from a mouth, where did we get that it's forbidden? And a cantor who sings in the language of Ishmael, as it is written: 'Do not rejoice, Israel, do not exult like the nations.' And even at a feast it is forbidden, according to the language of the responsa of the great sages. It is enough to clarify that they did not forbid the cantor except for a language that is not the Holy Tongue. But regarding the melody itself with holy words, they did not care. The explanation is undoubtedly that if you say that even the melodies of the nations are forbidden, then one can argue and say: 'From where do we, the Israelites, have the melodies and sounds of David's songs that are heard in our holy cities? Isn't there a full verse that says, "How can we sing the Lord's song in a foreign land?" And consequently, we have forgotten as is the truth (and some say that we only have left the tune of "Blessed is the Lord, my rock", specifically for two reasons: one that this melody increasing its tempo and sound like the war marches, and this is the second [point], and it's astonishing – that all of Israel, wherever they are – the Asians, the Africans, the Europeans – all are unified in the melody of this psalm. It's a wonder because they are not unified in the melody of any other prayers or services. For in Muslim lands, all the prayer melodies are like the melodies of the Muslims, and in Edomite lands, they are like the melodies of Edom. But in this psalm's melody, all are unified. And I, who have traveled to almost every part of the diaspora, and especially the major countries, have examined this and found it to be true. The testimonies prove that this melody remains our inheritance from our ancestors.) And in every place of exile, the Jews learned the melodies of those lands. In Israel and throughout Arabia, the melodies of prayers, Kaddishes, and Kedushahs are all in the Arab melody. In Turkey, they are in the Turkish melodies, and in Edom, they are in the melodies of Edom. Who can deny this obvious fact? Do we say that all of Israel erred in their observation? Certainly not! We are particular only about the language being in Hebrew, but regarding the melody, what can we do since we no longer have a memory of our sacred melodies? On this matter, the Gaon rightly pointed out that it's not in the Hebrew language and did not say it's not in the sacred melody because that's how it has come to us. Likewise, in another source, it is noted and said that even if a cantor sings in the language of the Muslims, even in a real feast, I will say that all my life I was distressed when I saw many pious individuals who would not lend their ear and wouldn't allow singing in Israel, even on outings, in the Muslim language. If not for the poet who would compose a song to the same scale in that new or Arab melody. And I, because of the desire of the great pious rabbi, the great Rabbi Gagin, endeavored to establish new liturgical poems to the scale of Arab songs, and the language almost trips over itself. Apparently, I was puzzled, and many times I argued with them about it. The Rambam explains in his commentary on Pirkei Avot that when speech is divided into seven parts, he wrote: "Know that songs, regardless of the language they are composed in, require examination of their content to determine if they align with the speech we have divided. And indeed, I have clarified this even though it's clear because I saw elderly pious men from our Torah scholars when they were at a wine feast or at a wedding or otherwise, and someone wanted to sing an Arab song, even if the content of that song was praising bravery or generosity, and it was from the beloved part, or in the praises of wine, they would distance it as far as possible and it was not allowed for them to hear it," and so on.  <br>This is complete folly for the speech is not prohibited, nor is it more loved or hated due to the action done with it, but rather due to its content. So if that content is uplifting, one is obligated to say it in any language. And if the intention of that song is to belittle, in any language, it is forbidden to say it. According to this, the Rambam's view on songs is that any language is equal to him as Hebrew, as long as the content is beautiful. And from the words of the aforementioned Gaon, it seems that we are also particular about the holiness of the language. We found a strong basis to agree with those pious individuals I mentioned, but the truth is, as we have carefully examined, there's no disagreement in their opinion, the Gaon with the Rambam. In truth, the Gaon also was particular about songs due to their content and not their language. And what he said about the language of the Muslims, which is Arabic, means that usually, the majority of Muslim songs are lustful. Therefore, if Muslim songs were all lustful, we would go after the majority and also prohibit those that are not composed in Hebrew. Because it is known the nature of poets when they hear a melody with an instrument, and as the player plays, the spirit moves them to utter the words of the songs together with the harp, even without intention, because it is a permanent nature in poets. And on this, they prohibited unless a song in Hebrew has already been composed for it.  <br>Hence, a person should draw an inference from Muslim songs, the majority of which are lustful; therefore, their melodies were permitted to be sung in the Hebrew language, in prayers, and in holy words. Because the subjects are either beautiful or holy, and we do not care that perhaps at that moment when singing that tune in Hebrew words, one might remember the Arab ones which are frivolous or lustful matters. The custom in all of Israel and Arabia, in all synagogues, and the sages did not protest against them, are the songs of Edom, the majority of which are about wars and tales of bravery. So it's even more so allowed to sing in those tunes, in that language, during feasts. <br>And in the synagogue in the Holy Language, during worship and prayer, all the more so the melodies of the Christian churches, which are truly humble melodies that bring forth love for God and His unity. And we do not know the Latin language in which they sing in that humble tone, and that’s how we won’t even know the matters of the trinity (that these songs may originally was about) which are forbidden to us. Certainly, not only are they permissible for us, but on the contrary, they are an obligation for us for all the reasons mentioned above, and it is clear.

txt/Responsa/Acharonim/Noda BiYhudah I/English/YU Torah miTzion Beit Midrash.txt

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+Noda BiYhudah I
+נודע ביהודה מהדורא קמא
+YU Torah miTzion Beit Midrash
+torontotorah
+
+Noda BiYhudah I
+
+Author's Introduction
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+An Introduction by the Author's Son
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+Orach Chaim
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+Teshuva 1
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+I received your letter. Regarding your question as to whether a mourner may act as Shaliach ‎Tzibbur, passing before the Ark between the beginning of the month of Elul and Yom Kippur: You ‎ruled correctly that there is no prohibition in this, and one should not prevent a mourner from ‎leading the prayers, other than on Rosh haShanah and Yom Kippur. On the other days, even on ‎days when Selichot are said and during the Ten Days of Repentance, there is no basis for protesting ‎against a mourner. Even on Rosh HaShanah and Yom Kippur there is no element of prohibition, ‎only custom. Rosh haShanah and Yom Kippur should be no stronger than Shabbat and Yom Tov, ‎which are actual days of joy and rest, and yet there is no prohibition [against having a mourner lead ‎the prayers], only custom, per Rama Yoreh Deah 376. Further, it is explained clearly in Maharil that ‎the custom applies only to Rosh haShanah and Yom Kippur... We see that the entire custom is only ‎for Rosh haShanah and Yom Kippur, which are occasions declared to be holy and which interrupt ‎mourning. Their added status does not relate at all to Elul or the Ten Days of Repentance.  
+Those ‎who disagree say that this period [Elul and the Ten Days of Repentance] is one of judgment, but ‎just the opposite! For this reason one should even permit [a mourner to lead] even on Rosh ‎haShanah and Yom Kippur! Indeed, this was the exact question put to the Maharil, thinking that ‎because these are days of judgment, without any joy, Rosh haShanah and Yom Kippur should be ‎viewed as different from the other holidays [which are days of joy]. Further, even according to ‎their view, what would associate days of judgment and the month of Elul? Even the days of ‎Selichot before Rosh haShanah are not days of judgment –  just the opposite, they are days of ‎mercy and desire, the last set of forty days when Moshe Rabbeinu was on the mountain and the ‎Holy One showed him favour. It is only on Rosh HaShanah that the judgment begins... Moreover, ‎the Ten Days of Repentance are not called “days of  judgment”. Just the opposite, they are days of ‎mercy, during which Hashem avails Himself to every individual. Only Rosh HaShanah and Yom ‎Kippur are “days of judgment”...‎
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+Yoreh Deah
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+Teshuva 1
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+Teshuva 93
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+Regarding your fourth question, about the‏ ‏proper version of‏ ‏L’Shem Yichud, which has‎‏ ‏newly ‎spread and been printed in siddurim: I‏ ‏reply that before you ask me about the‏ ‏version, it would be ‎more appropriate to ask‏ ‏whether saying it is appropriate at all. In my opinion, it is an evil sickness ���for our‏ ‏generation. Previous generations did not‏ ‏know of this prayer, and did not say it at all. These ‎people toiled their whole lives in Torah‏ ‏and in mitzvot, all according to the Torah‏ ‏and according to ‎the halachic authorities,‎‏ ‏whose words flow from the source of living‏ ‏waters, the vast sea of the ‎Talmud, regarding‏ ‏which it is said, “the integrity of the upright‏ ‏shall guide them.” They bore ‎excellent fruit‏ ‏and their kindness exceeded the heavens.‎ However, in our generation people have left G-d’s Torah and the source of living waters, the two ‎Talmuds, Bavli and Yerushalmi, to dig for themselves broken cisterns. Each one raises himself in the ‎arrogance of his own heart, saying, “I am the one who sees, the gates to heaven are open for me, ‎and for me the world exists.” These people are the destroyers of the generation. For this ‎orphaned generation I say that G-d’s paths are just, and the righteous walk in them, and the ‎Chasidim stumble in them [This is an alteration of Hoshea 14:14, in which the prophet says that ‎sinners will stumble in them.] I have much more to say on this matter, but just as it is a mitzvah to ‎say what will be heard, so too is it a mitzvah not to say something that will be ignored. (Yevamot ‎‎65b) G-d should have mercy upon us … 
+
+As far as his honour's suggestion that it would be good to ‎have a strong connection between our speech, thought, and action [via the L’Shem Yichud ‎recitation]: The Great Assembly established prayers and blessings for us, and there is nothing that ‎is not hinted to in the text of the prayers and blessings. A blessing awakens our speech and ‎thought, and each mitzvah that is preceded by a blessing does not need anything else before it, ‎just the blessing. If there is no blessing, my practice is to say, “Behold, I am doing this to fulfill the ‎will of my Master,” and this is enough, and nothing else is necessary. We are meant to focus only ‎on the meaning of the words; repair of celestial realms is accomplished inherently, through our ‎actions… I have already revealed my thinking on the matter, that silence would be better, and let ‎the matter sink into oblivion. In thought, too, one should think only about the meaning of the ‎words. One will walk securely on this path, and will not stumble in any way. There is no point in ‎elaborating more on this matter…‎
+
+Even HaEzer
+
+
+
+Choshen Mishpat
+

txt/Responsa/Acharonim/Radbaz/Teshuvot HaRadbaz Volume 1/English/Sefaria Community Translation.txt

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+Teshuvot HaRadbaz Volume 1
+תשובות הרדב"ז חלק א
+Sefaria Community Translation
+https://www.sefaria.org
+
+Teshuvot HaRadbaz Volume 1
+
+
+
+Teshuva 1
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+Teshuva 2
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+Teshuva 3
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+Teshuva 4
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+Teshuva 5
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+Teshuva 6
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+Teshuva 7
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+Teshuva 8
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+Teshuva 9
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+Teshuva 10
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+Teshuva 11
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+Teshuva 12
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+Teshuva 13
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+Teshuva 14
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+Teshuva 15
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+Teshuva 16
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+Teshuva 17
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+Teshuva 18
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+Teshuva 19
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+You have requested from me that I inform you of my opinion on the matter of the Shabbat, for there is a great difference between the residents of the east and the residents of the west; and we find that it is Shabbat for them and a weekday for them.
+<b>Answer:</b> You must know, that this question has perplexed many people, and perplexed many respected people, but I will inform you of my opinion on this matter. You must know, that the Shabbat was given to every Jew, for it is said (Exodus 31:13): "for it is a sign between Me and you", and since the sign of Brit Milah is for each and every one, so too the Shabbat was given to each and every one. And since the Shabbat was given to everyone, in every place, and he counts six days, and at the end of the six he makes Shabbat, which commemorates the creation, for it is written "for in six days the LORD etc.", for if you don't say this, even in the Land of Israel there is some difference.<br>And even if you wish to say, that by way of the addition which we add to [Shabbat's] beginning and end, this is fixed; however, this addition is biblical, and it is found that not all of the dwellers of the Land of Israel are the same in their addition, for there is some nearly four days walk from the east to the west in the Land of Israel, and even in nearby cities there is some difference, as Rabbi Yossi said (Shabbat 118b): "May my portion be with those who begin Shabbat in Tiberias and with those who end it in Zippori". So what can you say? That the Shabbat was given to everyone according to his place in which he lives, for in his place six rotations have finished, and seventh begins early in the early places and late in the later places. And they said an even bolder statement! (Shabbat 69b) He who travels in the desert, and does not know when Shabbat is, counts six days from the day when he erred, and sanctifies the seventh, and says the blessings of the day, and does <i>havdala</i> after Shabbat, until here. And even though he may only do what he is minimally required to do to live, this is because it is doubtful whether it is Shabbat for all the residents of the province that he is in, and the prohibitions of Shabbat fall upon him. Alternatively, because if it is Shabbat, the prohibition applies to the whole world, for there the difference between those who reside at the edge of the east and those who reside at the edge of the west but twelve hours or less, and it is found that he is doing melakha (=forbidden work) at the time that it is Shabbat everywhere. Anyhow, we have learned from that which he is obligated to sanctify the seventh day, that it was given to everyone to commemorate the creation, each and every one in his place. And you must know, that after he has reached an inhabited place, and found out that he erred and did melakha on Shabbat, they did not obligate him to bring an offering, not a Chatat, not an Asham, nor to confess his sins; therefore, it is apparent that he has fulfilled the commandment of Shabbat. Another proof, from what we say, a gentile  who rests [for a day] is to be put to death, and not specifically the Shabbat day, rather he designated one day to rest on it. It means, that whoever works for six days and rests one day, is considered resting (fulfilling Shabbat). Another proof: The Shabbat was given at Marah, and there is some difference from Marah to the Land of Israel, for Marah is to the south and the Land of Israel is to the north, we then see that the Shabbat was not restricted to Marah or Israel, rather, the He, may He be blessed, commanded all of Israel to keep Shabbat, to Israel -  to each one of them or to all of them, wherever they may be found, for it is revealed and known before Him, may He be blessed, that his sons would be exiled to the edges of the lands, and there would be a great distance between them. And we need this reason for all the holidays and for Yom Kippur, because this question applies there. And you must know, for a dispute arose between the Rishonim, what is the place where the day begins, and where the Shabbat begins, see what is written in the Kuzari (2:19-20) and the Yesod Olam; and according to all of them those who live at the edge of the east have Shabbat before those who live in the west, and it derives that these are allowed to do melakha while there are prohibited to do so, rather, we must say, that the Shabbat was given to every one of Israel, according to his place, that he count six whole days, and rest on the seventh; and through that the creation is remembered.

txt/Responsa/Acharonim/Radbaz/Teshuvot HaRadbaz Volume 1/English/YU Torah miTzion Beit Midrash.txt

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+Teshuvot HaRadbaz Volume 1
+תשובות הרדב"ז חלק א
+YU Torah miTzion Beit Midrash
+http://www.torontotorah.com
+
+Teshuvot HaRadbaz Volume 1
+
+
+
+Teshuva 1
+
+
+
+Teshuva 2
+
+
+
+Teshuva 3
+
+
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+Teshuva 4
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+You asked me to tell you my opinion re-garding Shabbat because there is a big difference between those who live in the East and those who live in the West, and we find that the day which is Shabbat for these is not Shabbat for those.
+Answer: Know that many great and honoured people have been perplexed by this question,  but  I  will  tell  you my opinion about  it. Know that  Shabbat  is  given to each individual from Israel as it says, “Because it  is a sign between Me and you,” and just like the sign of circumcision is for  each individual, so too Shabbat is given over to each individual. Since Shabbat is given to each individual every-where, any  time he counts six days on the end of the sixth day he makes Shabbat, which is a commemoration of  the creation of the world as it says, “Because in six days did G-d create etc.” Because if you don’t say this even in Israel itself there is some discrepancy. And even if you wish to argue that by means of the addition we make [for Shabbat] when it comes in and goes out (the discrepancy) is fixed [as the variation in the times for Shabbat is simply  included in  the  addition], nevertheless, this  addition is biblically mandated [with a specific length of  time], and it would then emerge that not all those who live in Israel are observing this addition equally. Because, behold, there is a distance of almost four days’ journey in Israel from the East to the West, and even in cities which are close there is a discrepancy in this regard such as between Tiberias and Zippori ... Moreover, the Sages said, “One who travels in the desert and doesn’t know when Shabbat is should count six days from the day of his mistake and sanctify the seventh and recite the blessing of the day and make havdalah after Shabbat.” ... And know that an argument occurred between the early  commentators about which place the day begins from, and also at  which  place does Shabbat  begin; see the Kuzari and Y’sod Olam. According to them, all those who live at the edge of the East start Shabbat before those who live West, such that these are permitted in work when these are forbidden. Rather, we must say that Shabbat is given to each individual according to his location. He should count six days and rest on the seventh and through this there is a commemoration of the creation of the world.

txt/Responsa/Acharonim/Radbaz/Teshuvot HaRadbaz Volume 1/English/merged.txt

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+Teshuvot HaRadbaz Volume 1
+תשובות הרדב"ז חלק א
+merged
+https://www.sefaria.org/Teshuvot_HaRadbaz_Volume_1
+This file contains merged sections from the following text versions:
+-Sefaria Community Translation
+-https://www.sefaria.org
+
+Teshuvot HaRadbaz Volume 1
+
+
+
+Teshuva 1
+
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+Teshuva 2
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+You have requested from me that I inform you of my opinion on the matter of the Shabbat, for there is a great difference between the residents of the east and the residents of the west; and we find that it is Shabbat for them and a weekday for them.
+<b>Answer:</b> You must know, that this question has perplexed many people, and perplexed many respected people, but I will inform you of my opinion on this matter. You must know, that the Shabbat was given to every Jew, for it is said (Exodus 31:13): "for it is a sign between Me and you", and since the sign of Brit Milah is for each and every one, so too the Shabbat was given to each and every one. And since the Shabbat was given to everyone, in every place, and he counts six days, and at the end of the six he makes Shabbat, which commemorates the creation, for it is written "for in six days the LORD etc.", for if you don't say this, even in the Land of Israel there is some difference.<br>And even if you wish to say, that by way of the addition which we add to [Shabbat's] beginning and end, this is fixed; however, this addition is biblical, and it is found that not all of the dwellers of the Land of Israel are the same in their addition, for there is some nearly four days walk from the east to the west in the Land of Israel, and even in nearby cities there is some difference, as Rabbi Yossi said (Shabbat 118b): "May my portion be with those who begin Shabbat in Tiberias and with those who end it in Zippori". So what can you say? That the Shabbat was given to everyone according to his place in which he lives, for in his place six rotations have finished, and seventh begins early in the early places and late in the later places. And they said an even bolder statement! (Shabbat 69b) He who travels in the desert, and does not know when Shabbat is, counts six days from the day when he erred, and sanctifies the seventh, and says the blessings of the day, and does <i>havdala</i> after Shabbat, until here. And even though he may only do what he is minimally required to do to live, this is because it is doubtful whether it is Shabbat for all the residents of the province that he is in, and the prohibitions of Shabbat fall upon him. Alternatively, because if it is Shabbat, the prohibition applies to the whole world, for there the difference between those who reside at the edge of the east and those who reside at the edge of the west but twelve hours or less, and it is found that he is doing melakha (=forbidden work) at the time that it is Shabbat everywhere. Anyhow, we have learned from that which he is obligated to sanctify the seventh day, that it was given to everyone to commemorate the creation, each and every one in his place. And you must know, that after he has reached an inhabited place, and found out that he erred and did melakha on Shabbat, they did not obligate him to bring an offering, not a Chatat, not an Asham, nor to confess his sins; therefore, it is apparent that he has fulfilled the commandment of Shabbat. Another proof, from what we say, a gentile  who rests [for a day] is to be put to death, and not specifically the Shabbat day, rather he designated one day to rest on it. It means, that whoever works for six days and rests one day, is considered resting (fulfilling Shabbat). Another proof: The Shabbat was given at Marah, and there is some difference from Marah to the Land of Israel, for Marah is to the south and the Land of Israel is to the north, we then see that the Shabbat was not restricted to Marah or Israel, rather, the He, may He be blessed, commanded all of Israel to keep Shabbat, to Israel -  to each one of them or to all of them, wherever they may be found, for it is revealed and known before Him, may He be blessed, that his sons would be exiled to the edges of the lands, and there would be a great distance between them. And we need this reason for all the holidays and for Yom Kippur, because this question applies there. And you must know, for a dispute arose between the Rishonim, what is the place where the day begins, and where the Shabbat begins, see what is written in the Kuzari (2:19-20) and the Yesod Olam; and according to all of them those who live at the edge of the east have Shabbat before those who live in the west, and it derives that these are allowed to do melakha while there are prohibited to do so, rather, we must say, that the Shabbat was given to every one of Israel, according to his place, that he count six whole days, and rest on the seventh; and through that the creation is remembered.

txt/Responsa/Acharonim/Radbaz/Teshuvot HaRadbaz Volume 2/English/Sefaria Community Translation.txt

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+Teshuvot HaRadbaz Volume 2
+תשובות הרדב"ז חלק ב
+Sefaria Community Translation
+https://www.sefaria.org
+
+Teshuvot HaRadbaz Volume 2
+
+
+
+Teshuva 1
+
+
+
+Teshuva 2
+
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txt/Responsa/Acharonim/Radbaz/Teshuvot HaRadbaz Volume 2/English/Sefaria Responsa Anthology.txt

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+Teshuvot HaRadbaz Volume 2
+תשובות הרדב"ז חלק ב
+Sefaria Responsa Anthology
+https://www.sefaria.org
+
+Teshuvot HaRadbaz Volume 2
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+Teshuva 1
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+You have asked of me, and I will inform you of my opinion about whether it is permitted to enter into the lofts built around the Temple [in Jerusalem], which protrude into the Temple atop balconies and cantilevers; you have seen that this has been accepted as permissible, and no one objects.
+Answer: Know that not all lofts are the same and not all directions are the same. One needs a proper measurement to ascertain which are permitted and which are forbidden. It is clear that under the Dome [of the Rock] is the Foundation Stone (“Even Shetiyah”) without a doubt—which they call Al-Sakhrah.  And if you ask: The Mishna states: “There was a stone there from the days of the prophets, called Shetiyah; it was three finger-breadths above the ground, and the Ark was placed upon it.” Yet recently we asked them and they said that it is three human-lengths above the floor of the Dome. Also, we see from outside that they ascend many steps up to the Dome. I have already written in a responsum (§639) that the floor of the Temple has been excavated several times in order to expose the foundations, and so it is much lower than it was. Consider: the Mishna states in several places that the Temple Mount was higher than Jerusalem, but now the opposite is the case. The gentiles further said that under the Dome is a cave, and that the first kings wished to know what is in it. They lowered people into it, and they died, so they closed it and filled it with dirt. To this day, no one knows what is there. I think that they were told, or they heard, that the Ark is hidden there, and so they excavated in order to find it. Therefore, the floor of the Temple was lowered, exposing the Even Shetiyah. I also heard that past kings excavated there to find the foundation of that stone, and they did not find it. Nevertheless, there is no doubt that this stone under the Dome is the Even Shetiyah, upon which was the Ark, in the Holy of Holies, toward the west side. Therefore, one who ascends into the lofts along the west side, or one who enters to peer through the opening on the west side, must measure that there are more than eleven cubits between himself and the Dome, for that was the distance from the western wall of the Temple Courtyard (Azarah) to the wall of the Sanctuary, including the thickness of the wall, for the walls were themselves sanctified.  I have measured that there is no opening closer to the Dome than the small opening to the left of the Bab al-Qattanin (Cotton Merchants’ Gate; the small gate to the left is the Ablutions Gate). Therefore, one must be careful regarding the lofts above that opening. I have already heard about some sages who did not wish to enter the Suq al-Qattanin (Cotton Merchants’ Market), but this is an excessive stringency, because I measured that from there to the Dome is more than eleven cubits. Perhaps their reasoning is that it extends to the north a bit, as we will explain, with God’s help, and if the lofts are on the north side, one must measure, moving eastward from the western wall, a length of 187 cubits. All lofts built along that length are built above the length of the Temple Courtyard that runs from east to west [along the north side], and all lofts outside of that length, toward the east or the west, are not included in the prohibition. Regarding the width, you already know that the width of the Temple Courtyard, from north to south, was 135 cubits. It is apparent to naked eye that the southern wall is in its original place, because one who stands at the southwest corner sees that to the south is the Valley of Jehoshaphat. The Temple Courtyard did not extend southward further than that. Furthermore, the stones in the base there are very large, indicating that it is an ancient structure. If so, the southern edge of the building called Midrash Shlomo (the al-Aqsa Mosque) is the end of the Temple Courtyard, though it is beyond the 187 cubits running from east to west. It is part of the Temple Mount, and until this day it is built as vaults upon vaults. Nevertheless, we have ascertained that this wall itself was the wall of the Temple Courtyard on its southern side. If so, we must measure: if the lofts facing this wall on the north side are more than 135 cubits distant from this wall they are not part of the Temple Courtyard. I measured, from the southern wall to the homes and lofts built along the north side, more than 135 cubits. They are not part of the sanctified area, and one may enter them. Another way is to imagine that a string is extended from the Dome eastward: all the houses and lofts within forty cubits of this string are within the sanctified area, and anything outside of that measurement is not sanctified. This calculation is not precise, because the Sanctuary was narrow behind and wide in front, as Scripture states: “O, Ariel, Ariel!”  However, to avoid uncertainty, one must avoid a thread stretched forty cubits from the wall of the Dome to the north along a length of 187 cubits from west to east. If the lofts are built on the east side, it has been explained that the present eastern wall is the eastern wall of the Temple Mount, since from that point on is the Mount of Olives. Further, the Gates of Mercy (Golden Gate) are in that wall, and the author of Kaftor Va-ferah (R. Eshtori Ha-farhi) wrote that these are the gates through which mourners and grooms entered. It is permissible to enter all of the houses and lofts on the east side, because from the eastern wall of the Temple Mount to the eastern wall of the Temple Courtyard there are 313 cubits, and one who has been defiled by a corpse may enter the Temple Mount. If there are lofts in the southern wall, within the length of 187 cubits from west to east, they are also part of the sanctified area. In general, I say that the houses or lofts along the north and east sides are not the subject of uncertainty, and one may enter them as long as they do not protrude a great deal into the Temple, in which case it is necessary to estimate. Similarly, those on the south and west sides require estimation. Know that the Talmud queries: “What is the law if he suspended himself in the air above the Temple Courtyard?” It is resolved in a stalemate, and this is a Torah prohibition according to a rabbi who maintains that [the Temple’s] sanctity remains, so we are stringent, and it is forbidden. According to Tosafot, it is clear that the air of the Temple Courtyard has been sanctified, and even though a beraita in the chapter “Yedi’ot Ha-tum’ah” (Shevu’ot 17b) teaches: “A defiled person who enters the Temple Courtyard via roofs is exempt, as Scripture states: ‘He shall not come into the Temple’—the Torah only forbids the normal way of coming in,” though he is exempt from punishment, it is nevertheless forbidden, and he is given the beatings of the rebellious. Maimonides writes likewise in chapter 3 of the Laws of Entering the Temple: “Although he is exempt from extirpation, he is given the beatings of the rebellious, whether he entered the Temple through roofs or through openings in a chest, crate, or large closet. One may ask: Since the roofs and lofts were not sanctified, and Tosafot concede that no lofts were sanctified except for the loft above the Sanctuary, why would it not be permissible to enter into the all of the lofts even now? In answer, you should know that we only say that the roofs and lofts that were built when the Temple stood were not sanctified, but the roofs and lofts that are now built around the Temple may be built into the air of the Temple Courtyard or the air of the chambers that existed them. Thus, we have not eliminated uncertainty. Therefore, if it is clear according to the calculations I wrote that they are built in the sanctified zone, we will not pay attention to the height and suggest that perhaps they are built above the roofs of the chambers that were not sanctified, since the air of the Temple Courtyard is like the Temple Courtyard. Nevertheless, I must offer a reason for the widespread practice whereby people go up into those lofts to observe the entire Temple, and we have neither seen nor heard anyone objecting. Consider that Ra’avad maintains that nowadays there is no punishment of extirpation for one who enters the Temple. You will find this in the glosses on chapter 6 of the Laws of the Temple. Thus, the black-letter law is disputed, and it is uncertain whether these lofts are built in the sanctified area or not. And even if they are built in the sanctified area, perhaps the air of the Temple Courtyard was not sanctified, for there is an interpretation that Rava’s query about one who suspended himself in the air above the Temple Courtyard is really asking whether the air of the Temple Courtyard was sanctified or not according to the text of our books, and it is not resolved. And even if the air of the Temple Courtyard is like the Temple Courtyard, perhaps they are built above the air of the roofs of the chambers, which were not sanctified. Therefore, since there are all these uncertainties, they inclined this matter toward leniency out of their great desire to gaze upon the sacred place. The rationale that the Torah forbade the normal way of coming in, and so via roofs does not constitute a Torah prohibition, is not a basis for leniency. It would be fine if one were to ascend and descent immediately, without delaying for the amount of time in which one can prostrate himself. However, if they are built in the sanctified area, granted that one is exempt from “He shall not come into the Temple,” however he is still liable as a defiled person who remained in the Temple. I have this written to you the reason for the practice, but you shall be one of the scrupulous and will enter neither house nor loft unless it is very far from the Dome. I have also heard that there is an underground tunnel whose opening is on the west side and which runs under the Dome, and that there are Jews who enter there. This is forbidden, as we maintain that tunnels that open into the Temple Courtyard were sanctified, and who says that this is not in the category of tunnels that open into the Temple Courtyard? And even if we accept that this [tunnel] was made recently, the floor of the Temple Courtyard was sanctified all the way down to the abyss, as stated in Zevahim. I have now seen, and I have been told by people who know how to measure, that there is no opening and no loft whose distance from the Dome is not greater than the measurement I wrote. Therefore, one may come close to the openings and ascend to the lofts, especially given the concatenation of uncertainties that I wrote.  

txt/Responsa/Acharonim/Radbaz/Teshuvot HaRadbaz Volume 2/English/merged.txt

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+Teshuvot HaRadbaz Volume 2
+תשובות הרדב"ז חלק ב
+merged
+https://www.sefaria.org/Teshuvot_HaRadbaz_Volume_2
+This file contains merged sections from the following text versions:
+-Sefaria Responsa Anthology
+-https://www.sefaria.org
+
+Teshuvot HaRadbaz Volume 2
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+You have asked of me, and I will inform you of my opinion about whether it is permitted to enter into the lofts built around the Temple [in Jerusalem], which protrude into the Temple atop balconies and cantilevers; you have seen that this has been accepted as permissible, and no one objects.
+Answer: Know that not all lofts are the same and not all directions are the same. One needs a proper measurement to ascertain which are permitted and which are forbidden. It is clear that under the Dome [of the Rock] is the Foundation Stone (“Even Shetiyah”) without a doubt—which they call Al-Sakhrah.  And if you ask: The Mishna states: “There was a stone there from the days of the prophets, called Shetiyah; it was three finger-breadths above the ground, and the Ark was placed upon it.” Yet recently we asked them and they said that it is three human-lengths above the floor of the Dome. Also, we see from outside that they ascend many steps up to the Dome. I have already written in a responsum (§639) that the floor of the Temple has been excavated several times in order to expose the foundations, and so it is much lower than it was. Consider: the Mishna states in several places that the Temple Mount was higher than Jerusalem, but now the opposite is the case. The gentiles further said that under the Dome is a cave, and that the first kings wished to know what is in it. They lowered people into it, and they died, so they closed it and filled it with dirt. To this day, no one knows what is there. I think that they were told, or they heard, that the Ark is hidden there, and so they excavated in order to find it. Therefore, the floor of the Temple was lowered, exposing the Even Shetiyah. I also heard that past kings excavated there to find the foundation of that stone, and they did not find it. Nevertheless, there is no doubt that this stone under the Dome is the Even Shetiyah, upon which was the Ark, in the Holy of Holies, toward the west side. Therefore, one who ascends into the lofts along the west side, or one who enters to peer through the opening on the west side, must measure that there are more than eleven cubits between himself and the Dome, for that was the distance from the western wall of the Temple Courtyard (Azarah) to the wall of the Sanctuary, including the thickness of the wall, for the walls were themselves sanctified.  I have measured that there is no opening closer to the Dome than the small opening to the left of the Bab al-Qattanin (Cotton Merchants’ Gate; the small gate to the left is the Ablutions Gate). Therefore, one must be careful regarding the lofts above that opening. I have already heard about some sages who did not wish to enter the Suq al-Qattanin (Cotton Merchants’ Market), but this is an excessive stringency, because I measured that from there to the Dome is more than eleven cubits. Perhaps their reasoning is that it extends to the north a bit, as we will explain, with God’s help, and if the lofts are on the north side, one must measure, moving eastward from the western wall, a length of 187 cubits. All lofts built along that length are built above the length of the Temple Courtyard that runs from east to west [along the north side], and all lofts outside of that length, toward the east or the west, are not included in the prohibition. Regarding the width, you already know that the width of the Temple Courtyard, from north to south, was 135 cubits. It is apparent to naked eye that the southern wall is in its original place, because one who stands at the southwest corner sees that to the south is the Valley of Jehoshaphat. The Temple Courtyard did not extend southward further than that. Furthermore, the stones in the base there are very large, indicating that it is an ancient structure. If so, the southern edge of the building called Midrash Shlomo (the al-Aqsa Mosque) is the end of the Temple Courtyard, though it is beyond the 187 cubits running from east to west. It is part of the Temple Mount, and until this day it is built as vaults upon vaults. Nevertheless, we have ascertained that this wall itself was the wall of the Temple Courtyard on its southern side. If so, we must measure: if the lofts facing this wall on the north side are more than 135 cubits distant from this wall they are not part of the Temple Courtyard. I measured, from the southern wall to the homes and lofts built along the north side, more than 135 cubits. They are not part of the sanctified area, and one may enter them. Another way is to imagine that a string is extended from the Dome eastward: all the houses and lofts within forty cubits of this string are within the sanctified area, and anything outside of that measurement is not sanctified. This calculation is not precise, because the Sanctuary was narrow behind and wide in front, as Scripture states: “O, Ariel, Ariel!”  However, to avoid uncertainty, one must avoid a thread stretched forty cubits from the wall of the Dome to the north along a length of 187 cubits from west to east. If the lofts are built on the east side, it has been explained that the present eastern wall is the eastern wall of the Temple Mount, since from that point on is the Mount of Olives. Further, the Gates of Mercy (Golden Gate) are in that wall, and the author of Kaftor Va-ferah (R. Eshtori Ha-farhi) wrote that these are the gates through which mourners and grooms entered. It is permissible to enter all of the houses and lofts on the east side, because from the eastern wall of the Temple Mount to the eastern wall of the Temple Courtyard there are 313 cubits, and one who has been defiled by a corpse may enter the Temple Mount. If there are lofts in the southern wall, within the length of 187 cubits from west to east, they are also part of the sanctified area. In general, I say that the houses or lofts along the north and east sides are not the subject of uncertainty, and one may enter them as long as they do not protrude a great deal into the Temple, in which case it is necessary to estimate. Similarly, those on the south and west sides require estimation. Know that the Talmud queries: “What is the law if he suspended himself in the air above the Temple Courtyard?” It is resolved in a stalemate, and this is a Torah prohibition according to a rabbi who maintains that [the Temple’s] sanctity remains, so we are stringent, and it is forbidden. According to Tosafot, it is clear that the air of the Temple Courtyard has been sanctified, and even though a beraita in the chapter “Yedi’ot Ha-tum’ah” (Shevu’ot 17b) teaches: “A defiled person who enters the Temple Courtyard via roofs is exempt, as Scripture states: ‘He shall not come into the Temple’—the Torah only forbids the normal way of coming in,” though he is exempt from punishment, it is nevertheless forbidden, and he is given the beatings of the rebellious. Maimonides writes likewise in chapter 3 of the Laws of Entering the Temple: “Although he is exempt from extirpation, he is given the beatings of the rebellious, whether he entered the Temple through roofs or through openings in a chest, crate, or large closet. One may ask: Since the roofs and lofts were not sanctified, and Tosafot concede that no lofts were sanctified except for the loft above the Sanctuary, why would it not be permissible to enter into the all of the lofts even now? In answer, you should know that we only say that the roofs and lofts that were built when the Temple stood were not sanctified, but the roofs and lofts that are now built around the Temple may be built into the air of the Temple Courtyard or the air of the chambers that existed them. Thus, we have not eliminated uncertainty. Therefore, if it is clear according to the calculations I wrote that they are built in the sanctified zone, we will not pay attention to the height and suggest that perhaps they are built above the roofs of the chambers that were not sanctified, since the air of the Temple Courtyard is like the Temple Courtyard. Nevertheless, I must offer a reason for the widespread practice whereby people go up into those lofts to observe the entire Temple, and we have neither seen nor heard anyone objecting. Consider that Ra’avad maintains that nowadays there is no punishment of extirpation for one who enters the Temple. You will find this in the glosses on chapter 6 of the Laws of the Temple. Thus, the black-letter law is disputed, and it is uncertain whether these lofts are built in the sanctified area or not. And even if they are built in the sanctified area, perhaps the air of the Temple Courtyard was not sanctified, for there is an interpretation that Rava’s query about one who suspended himself in the air above the Temple Courtyard is really asking whether the air of the Temple Courtyard was sanctified or not according to the text of our books, and it is not resolved. And even if the air of the Temple Courtyard is like the Temple Courtyard, perhaps they are built above the air of the roofs of the chambers, which were not sanctified. Therefore, since there are all these uncertainties, they inclined this matter toward leniency out of their great desire to gaze upon the sacred place. The rationale that the Torah forbade the normal way of coming in, and so via roofs does not constitute a Torah prohibition, is not a basis for leniency. It would be fine if one were to ascend and descent immediately, without delaying for the amount of time in which one can prostrate himself. However, if they are built in the sanctified area, granted that one is exempt from “He shall not come into the Temple,” however he is still liable as a defiled person who remained in the Temple. I have this written to you the reason for the practice, but you shall be one of the scrupulous and will enter neither house nor loft unless it is very far from the Dome. I have also heard that there is an underground tunnel whose opening is on the west side and which runs under the Dome, and that there are Jews who enter there. This is forbidden, as we maintain that tunnels that open into the Temple Courtyard were sanctified, and who says that this is not in the category of tunnels that open into the Temple Courtyard? And even if we accept that this [tunnel] was made recently, the floor of the Temple Courtyard was sanctified all the way down to the abyss, as stated in Zevahim. I have now seen, and I have been told by people who know how to measure, that there is no opening and no loft whose distance from the Dome is not greater than the measurement I wrote. Therefore, one may come close to the openings and ascend to the lofts, especially given the concatenation of uncertainties that I wrote.  

txt/Responsa/Acharonim/Radbaz/Teshuvot HaRadbaz Volume 3/English/Sefaria Community Translation.txt

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+Teshuvot HaRadbaz Volume 3
+תשובות הרדב"ז חלק ג
+Sefaria Community Translation
+https://www.sefaria.org
+
+Teshuvot HaRadbaz Volume 3
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+You have requested that I inform you of my opinion regarding that which you have seen written: ‎if ‎the government would say to a Jew, “Allow us to chop off one limb that will not cause you to die, ‎or ‎we will kill your fellow Jew,” there are those who say that he is obligated to allow them to chop ‎off ‎the limb since he will not die … And this may be deduced from a logical [<i>kal ‎vachomer</i>] ‎argument. If Shabbath, which is very stringent, is not pushed aside to save a limb ‎but is pushed aside ‎to save a life, then saving a life which is pushed aside in favour of Shabbath ‎should certainly be ‎pushed aside to save another life. You wanted to know if one should rely on ‎this reasoning. 
+Response: Sacrificing a limb to save a fellow Jew] is a pious trait, but the logical argument could ‎be ‎disputed… Further, perhaps by cutting off his limb, even though his life does not depend upon ‎this ‎limb, he might lose much blood and die. “Who says that you friend’s blood is redder? Perhaps ‎your ‎blood is redder? (See Sanhedrin 74a)” I witnessed one who died resulting from small holes ‎pierced in ‎his ear to remove blood’ he lost so much [blood] that he died, even though man has no ‎limb smaller ‎than the ear! Certainly [he could die] if they would cut it off.‎ Further, it is written [of Torah] “its ways are pleasant ways” [Proverbs 3:17] and the Torah’s laws ‎must ‎be consistent with intellect and logic. How could we believe that one should let someone ‎blind his ‎eye or cut off his arm or leg in order that they not kill his friend?‎ Therefore, I see no reason for this ruling; rather, it is a pious act and praised is the lot of one ‎who ‎could withstand this [sacrifice]. However, if [allowing his limb to be chopped offer would ‎present] a ‎possible risk to his life then such a person would be considered a pious fool, for the ‎doubt [regarding ‎his life] is greater than the certainty of [saving] his friend’s [life].‎

txt/Responsa/Acharonim/Radbaz/Teshuvot HaRadbaz Volume 3/English/Sefaria Responsa Anthology.txt

@@ -0,0 +1,3925 @@
+Teshuvot HaRadbaz Volume 3
+תשובות הרדב"ז חלק ג
+Sefaria Responsa Anthology
+https://www.sefaria.org
+
+Teshuvot HaRadbaz Volume 3
+
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+You have asked me, and I will inform you of my opinion: Upon what does everyone rely to ingest the flesh of a corpse, called “mummy,” as a remedy, when there is no danger, and in the normal way of ingestion? Moreover, they trade it, engaging in its commerce, yet it is forbidden to derive benefit from it, for we maintain that it is forbidden to benefit from the flesh of a corpse, as Scripture states: “There died Miriam.”
+Response: You need not have asked about the prohibition on eating (issur akhila), for it is certainly permissible to eat. Its form has been altered and it has returned to mere dust, certainly by means of fragrant drugs, for the mummy is the embalmed flesh, which is treated with several types of fragrant drugs so that the form and body are preserved, that has become tarlike. It is not forbidden to eat it, as I have written with regard to musk and theriac. However, with regard to the prohibition on deriving benefit (issur hana’ah), this rationale is clearly insufficient grounds to permit. After all, it remains forbidden to benefit from the charcoal of hametz that has been scorched, as stated in the chapter “Kol Sha’ah” (Pesahim, chapter 2). Furthermore, we maintain that it is forbidden to derive benefit from the dust of all those who are buried. Therefore, it seems to me that in order to take this remedy even when there is no danger, they relied on the fact that this is not the normal way of deriving benefit. There is no question about making it into a bandage, which is certainly not in the normal way of deriving benefit, but even eating or drinking it is not the normal manner of deriving benefit from it, for fragrant drugs are mixed into it. On the contrary, one does not benefit from the flesh itself by virtue of the flesh, but by virtue of the drugs that are in it. Note that the flesh of all those corpses that are not embalmed is not effective at all. The Talmud (Pesahim 25b) makes an even more far-reaching statement: "Mar b. R. Ashi found Ravina rubbing his daughter with undeveloped olives of orla.  He said to him: “Granted, the rabbis ruled [thus] in time of danger; was it [likewise] ruled when there is no danger?” He replied: “This malady is like a time of danger.” Some say, he answered him: “Am I then using it in the normal way of deriving benefit from it?”" They explained “not in the normal way of deriving benefit from it” to mean that the dregs of the olives are mixed into oil, so this is not the normal way of deriving benefit from it. Thus, if mixing dregs with oil makes it “not the normal way of deriving benefit,” then certainly in the present case, where drugs are mixed with the flesh of the corpse, and in fact the drugs are primary, it is as I have written. We maintain that no Torah prohibitions incur lashes unless consumed in the normal manner of benefit, with the exceptions of crossbred vines (kil’ei ha-kerem) and milk and meat, for which lashes are incurred even if one benefits not in the normal way, since the Torah does not mention “eating” with regard to them. Therefore, one may not use them as a remedy at all, except in a case of danger. But all other prohibitions, since they are only rabbinically forbidden except when consumed in the normal manner, one may use them as a remedy even if there is no danger. And if you ask that Ravina used it as an ointment, and perhaps any manner of eating remains forbidden, this is no question: We do not distinguish between a prohibition of deriving benefit in the normal manner of eating and other means of deriving benefit except when [eating] is the normal way of deriving benefit. But when it is not the normal way of deriving benefit, it is permitted in all forms. This is the explicit implication of that case. This is also written by Ran: "I have seen someone who wrote that this implies that one may use anything whose benefit is prohibited rabbinically, such as hametz after Pesah  and crossbred vines outside Eretz Yisrael, even for a non-dangerous malady. However, this does not apply to eating, for perhaps [the Rabbis] made them the equivalent of Torah [prohibitions], banning their usage as a remedy except in cases of danger. But I say that if we are going to make distinctions, perhaps one may not even use things whose benefit is prohibited rabbinically as a remedy in the normal manner of deriving benefit; perhaps Torah prohibitions not in the normal manner of deriving benefit is more lenient than rabbinic prohibitions in the normal manner of deriving benefit." Thus, it is explicit that even with regard to Torah prohibitions, there is no distinction between eating and other means of deriving benefit when they are not the normal way of deriving benefit. However, there are grounds to distinguish [between eating and other forms of consumption] even in a case of a rabbinic prohibition when benefit is derived in the normal manner. However, it seems that Ran rules leniently regarding rabbinic prohibitions even when deriving benefit in the normal manner, since he writes, “if we are going to make distinctions.” This implies that he is not inclined to make that distinction. Nevertheless, in the present case, all agree that since benefit is not derived in the normal way, it is permitted to consume even by means of eating, and even for a non-dangerous malady. Yet this rationale does not sufficiently explain those who engage in commerce with it, as one may not derive benefit from it. It must be that it is only forbidden to derive benefit from Jewish corpses, as I have seen in Tosafot on the first chapter of Bava Kama (10a, s.v. “she-hashor”): "The reason for this is that it is derived from “there died Miriam.” Otherwise, it would also be forbidden to derive benefit from gentile cemeteries, and they would not pasture their cattle there, yet we have seen no such rule. Also, Scripture states: “For their flesh is the flesh of donkeys.”" We have thus learned that one may use mummy as a remedy, even by eating it normally, even for a malady that is not dangerous. It is permitted to trade it and do business with it, and it is permitted to derive benefit from the graves and shrouds of gentiles. However, it causes ritual impurity through contact and carrying, and regarding the ritual impurity transmitted by being in the same structure (tum’at ohel), there is a dispute, and Maimonides maintains that they do not cause impurity through ohel. For this reason, it makes sense that it would be permitted even in the normal manner of deriving benefit, for there is no prohibition against deriving benefit. However, according to the first rationale, there is a slight difficulty: there are other things mixed into theriac, and yet it is forbidden to eat it on Pesah because of the hametz it contains. So states Maimonides in the Laws of Hametz and Matza. A possible answer is that he only forbade theriac for a healthy person, but someone who is ill, even if there is no danger, it is permitted, since this is not the normal way of deriving benefit, as it contains bitter ingredients. So states Maimonides in chapter 14 of the Laws of Forbidden Foods: “…or if he mixed bitter things like gall and wormwood into [forbidden] libation wine and ate them in their bitter state, he is exempt.” But if he is ill, it is permitted, since the prohibition is merely rabbinic. But in my opinion, it makes no difference, for it is permissible to derive benefit from mummy, since these are the corpses of idolaters from the times of the Egyptians. And regarding the prohibition by failure of commission (issur aseh) against eating the flesh of bipeds, its form has already been ruined, and no dog would eat it, so it reverts to being like the dust of the earth, and is permitted. I have written my humble opinion. 

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+Teshuvot HaRadbaz Volume 3
+תשובות הרדב"ז חלק ג
+YU Torah miTzion Beit Midrash
+http://www.torontotorah.com
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txt/Responsa/Acharonim/Radbaz/Teshuvot HaRadbaz Volume 3/English/merged.txt

@@ -0,0 +1,4223 @@
+Teshuvot HaRadbaz Volume 3
+תשובות הרדב"ז חלק ג
+merged
+https://www.sefaria.org/Teshuvot_HaRadbaz_Volume_3
+This file contains merged sections from the following text versions:
+-Sefaria Responsa Anthology
+-https://www.sefaria.org
+-Sefaria Community Translation
+-https://www.sefaria.org
+
+Teshuvot HaRadbaz Volume 3
+
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+Teshuva 1
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+You have asked me, and I will inform you of my opinion: Upon what does everyone rely to ingest the flesh of a corpse, called “mummy,” as a remedy, when there is no danger, and in the normal way of ingestion? Moreover, they trade it, engaging in its commerce, yet it is forbidden to derive benefit from it, for we maintain that it is forbidden to benefit from the flesh of a corpse, as Scripture states: “There died Miriam.”
+Response: You need not have asked about the prohibition on eating (issur akhila), for it is certainly permissible to eat. Its form has been altered and it has returned to mere dust, certainly by means of fragrant drugs, for the mummy is the embalmed flesh, which is treated with several types of fragrant drugs so that the form and body are preserved, that has become tarlike. It is not forbidden to eat it, as I have written with regard to musk and theriac. However, with regard to the prohibition on deriving benefit (issur hana’ah), this rationale is clearly insufficient grounds to permit. After all, it remains forbidden to benefit from the charcoal of hametz that has been scorched, as stated in the chapter “Kol Sha’ah” (Pesahim, chapter 2). Furthermore, we maintain that it is forbidden to derive benefit from the dust of all those who are buried. Therefore, it seems to me that in order to take this remedy even when there is no danger, they relied on the fact that this is not the normal way of deriving benefit. There is no question about making it into a bandage, which is certainly not in the normal way of deriving benefit, but even eating or drinking it is not the normal manner of deriving benefit from it, for fragrant drugs are mixed into it. On the contrary, one does not benefit from the flesh itself by virtue of the flesh, but by virtue of the drugs that are in it. Note that the flesh of all those corpses that are not embalmed is not effective at all. The Talmud (Pesahim 25b) makes an even more far-reaching statement: "Mar b. R. Ashi found Ravina rubbing his daughter with undeveloped olives of orla.  He said to him: “Granted, the rabbis ruled [thus] in time of danger; was it [likewise] ruled when there is no danger?” He replied: “This malady is like a time of danger.” Some say, he answered him: “Am I then using it in the normal way of deriving benefit from it?”" They explained “not in the normal way of deriving benefit from it” to mean that the dregs of the olives are mixed into oil, so this is not the normal way of deriving benefit from it. Thus, if mixing dregs with oil makes it “not the normal way of deriving benefit,” then certainly in the present case, where drugs are mixed with the flesh of the corpse, and in fact the drugs are primary, it is as I have written. We maintain that no Torah prohibitions incur lashes unless consumed in the normal manner of benefit, with the exceptions of crossbred vines (kil’ei ha-kerem) and milk and meat, for which lashes are incurred even if one benefits not in the normal way, since the Torah does not mention “eating” with regard to them. Therefore, one may not use them as a remedy at all, except in a case of danger. But all other prohibitions, since they are only rabbinically forbidden except when consumed in the normal manner, one may use them as a remedy even if there is no danger. And if you ask that Ravina used it as an ointment, and perhaps any manner of eating remains forbidden, this is no question: We do not distinguish between a prohibition of deriving benefit in the normal manner of eating and other means of deriving benefit except when [eating] is the normal way of deriving benefit. But when it is not the normal way of deriving benefit, it is permitted in all forms. This is the explicit implication of that case. This is also written by Ran: "I have seen someone who wrote that this implies that one may use anything whose benefit is prohibited rabbinically, such as hametz after Pesah  and crossbred vines outside Eretz Yisrael, even for a non-dangerous malady. However, this does not apply to eating, for perhaps [the Rabbis] made them the equivalent of Torah [prohibitions], banning their usage as a remedy except in cases of danger. But I say that if we are going to make distinctions, perhaps one may not even use things whose benefit is prohibited rabbinically as a remedy in the normal manner of deriving benefit; perhaps Torah prohibitions not in the normal manner of deriving benefit is more lenient than rabbinic prohibitions in the normal manner of deriving benefit." Thus, it is explicit that even with regard to Torah prohibitions, there is no distinction between eating and other means of deriving benefit when they are not the normal way of deriving benefit. However, there are grounds to distinguish [between eating and other forms of consumption] even in a case of a rabbinic prohibition when benefit is derived in the normal manner. However, it seems that Ran rules leniently regarding rabbinic prohibitions even when deriving benefit in the normal manner, since he writes, “if we are going to make distinctions.” This implies that he is not inclined to make that distinction. Nevertheless, in the present case, all agree that since benefit is not derived in the normal way, it is permitted to consume even by means of eating, and even for a non-dangerous malady. Yet this rationale does not sufficiently explain those who engage in commerce with it, as one may not derive benefit from it. It must be that it is only forbidden to derive benefit from Jewish corpses, as I have seen in Tosafot on the first chapter of Bava Kama (10a, s.v. “she-hashor”): "The reason for this is that it is derived from “there died Miriam.” Otherwise, it would also be forbidden to derive benefit from gentile cemeteries, and they would not pasture their cattle there, yet we have seen no such rule. Also, Scripture states: “For their flesh is the flesh of donkeys.”" We have thus learned that one may use mummy as a remedy, even by eating it normally, even for a malady that is not dangerous. It is permitted to trade it and do business with it, and it is permitted to derive benefit from the graves and shrouds of gentiles. However, it causes ritual impurity through contact and carrying, and regarding the ritual impurity transmitted by being in the same structure (tum’at ohel), there is a dispute, and Maimonides maintains that they do not cause impurity through ohel. For this reason, it makes sense that it would be permitted even in the normal manner of deriving benefit, for there is no prohibition against deriving benefit. However, according to the first rationale, there is a slight difficulty: there are other things mixed into theriac, and yet it is forbidden to eat it on Pesah because of the hametz it contains. So states Maimonides in the Laws of Hametz and Matza. A possible answer is that he only forbade theriac for a healthy person, but someone who is ill, even if there is no danger, it is permitted, since this is not the normal way of deriving benefit, as it contains bitter ingredients. So states Maimonides in chapter 14 of the Laws of Forbidden Foods: “…or if he mixed bitter things like gall and wormwood into [forbidden] libation wine and ate them in their bitter state, he is exempt.” But if he is ill, it is permitted, since the prohibition is merely rabbinic. But in my opinion, it makes no difference, for it is permissible to derive benefit from mummy, since these are the corpses of idolaters from the times of the Egyptians. And regarding the prohibition by failure of commission (issur aseh) against eating the flesh of bipeds, its form has already been ruined, and no dog would eat it, so it reverts to being like the dust of the earth, and is permitted. I have written my humble opinion. 
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+You have requested that I inform you of my opinion regarding that which you have seen written: ‎if ‎the government would say to a Jew, “Allow us to chop off one limb that will not cause you to die, ‎or ‎we will kill your fellow Jew,” there are those who say that he is obligated to allow them to chop ‎off ‎the limb since he will not die … And this may be deduced from a logical [<i>kal ‎vachomer</i>] ‎argument. If Shabbath, which is very stringent, is not pushed aside to save a limb ‎but is pushed aside ‎to save a life, then saving a life which is pushed aside in favour of Shabbath ‎should certainly be ‎pushed aside to save another life. You wanted to know if one should rely on ‎this reasoning. 
+Response: Sacrificing a limb to save a fellow Jew] is a pious trait, but the logical argument could ‎be ‎disputed… Further, perhaps by cutting off his limb, even though his life does not depend upon ‎this ‎limb, he might lose much blood and die. “Who says that you friend’s blood is redder? Perhaps ‎your ‎blood is redder? (See Sanhedrin 74a)” I witnessed one who died resulting from small holes ‎pierced in ‎his ear to remove blood’ he lost so much [blood] that he died, even though man has no ‎limb smaller ‎than the ear! Certainly [he could die] if they would cut it off.‎ Further, it is written [of Torah] “its ways are pleasant ways” [Proverbs 3:17] and the Torah’s laws ‎must ‎be consistent with intellect and logic. How could we believe that one should let someone ‎blind his ‎eye or cut off his arm or leg in order that they not kill his friend?‎ Therefore, I see no reason for this ruling; rather, it is a pious act and praised is the lot of one ‎who ‎could withstand this [sacrifice]. However, if [allowing his limb to be chopped offer would ‎present] a ‎possible risk to his life then such a person would be considered a pious fool, for the ‎doubt [regarding ‎his life] is greater than the certainty of [saving] his friend’s [life].‎

txt/Responsa/Acharonim/Radbaz/Teshuvot HaRadbaz Volume 3/Hebrew/With paragraph breaks.txt

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+Teshuvot HaRadbaz Volume 3
+תשובות הרדב"ז חלק ג
+(With paragraph breaks)
+Sefaria
+
+תשובות הרדב"ז חלק ג
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+<b>שאלת </b>ממני אודיעך דעתי על מה סמכו העולם להתרפאות בבשר המת הנקרא מומ"יא ושלא במקום סכנה ובדרך הנאתו ולא עוד אלא שמסתחרין בו ונושאין ונותנין בו והוא מאיסורי הנאה דקייל"ן דבשר המת אסור בהנאה דכתיב ותמת שם מרים: 
+<b>תשובה </b>איסור אכילה לא הוצרכת לשאול דודאי מותר באכילה שהרי נשתנה צורתו וחזר להיות עפר בעלמא וכ"ש ע"י סמים שהרי המומי"א היא בשר החנוטין שחונטין אותם בכמה מיני סמים כדי להעמיד צורתו וגופו וחזר להיות כעין זפת ואין בו איסור אכילה כאשר כתבתי על ענין המוס"ק והתריא"ק אבל לענין איסור הנאה ודאי לא סגי האי טעמא להתיר הנאתו דהא חמץ שחרכו לאחר זמן איסורו איסור הנאה ליהנות בפחמין שלו כדאיתא בפ' כל שעה. 
+ותו דקייל"ן כל הנקברין אפרן אסור בהנאה ולפיכך נ"ל שסמכו להתרפאות בו אפי' שלא במקום סכנה מפני שהוא שלא כדרך הנאתו ולא מבעיא לעשות ממנו תחבושת דודאי הוי שלא כדרך הנאתו אלא אפילו לאוכלו או לשתותו הוי שלא כדרך הנאתו שהרי סמים מעורבין בו ואדרבה אין נהנה מהבשר עצמו מפני הבשר אלא מפני הסמים אשר עמו תדע שהרי בשר שאר המתים שאינם חנוטין אינם מועילין כלל.
+וגדולה מזו אמרינן בגמ' 
+מר בר רב אשי אשכחיה לרבינא דקא שייף לברתיה בגוהרקי דערלה א"ל אימור דאמרי רבנן בשעת סכנה שלא בשעת הסכנה מי אמור א"ל אשתא צמירתי כשעת הסכנה דמיא. ואיכא דאמרי ה"ק ליה מידי דרך הנאתן קא עבידנא ...
+ופירשו שלא כדרך הנאתן שהרי פסולת הזתים מעורב בשמן והוי שלא כדרך הנאתו והשתא ומה אם מפני שהפסולת מעורב בשמן הוי שלא כדרך הנאתו כ"ש הכא שסמים מעורבים עם בשר המת ואדרבה הסמים עיקר כמו שכתבתי. 
+וקייל"ן דכל איסורין שבתורה אין לוקין עליהם אלא כדרך הנאתן בר מכלאי הכרם ובשר בחלב שלוקין עליהם שלא כדרך הנאתן משום דלא כתיב בה אכילה הילכך אין מתרפאין מהם כלל אלא במקום סכנה אבל שאר איסורין כולהו כיון דלא אסרי שלא כדרך הנאתן אלא מדרבנן מתרפאין בהם שלא במקום סכנה וא"ת עובדא דרבינא הוה שאיף אבל דרך אכילה לעולם אימא לך דלא שרי הא ל"ק דלא מפלגינן בין איסור הנאה דרך אכילה לשאר הנאה אלא כשהוא דרך הנאתן אבל שלא כדרך הנאתן בכל גוונא שרי. וכן משמע בהדיא מההיא עובדא. 
+וכ"כ הר"ן ז"ל 
+וז"ל ראיתי מי שכתב דמהא שמעינן דמתרפאין בכל איסורי הנאות של דבריהם כגון חמץ שעבר עליו הפסח וכלאי הכרם בח"ל אפילו בחולי שאין בו סכנה ומיהו לענין אכילה אין לנו דאפשר שעשאום כשל תורה שלא להתרפאות בהם אלא במקום סכנה. 
+ואני אומר שאם באנו לחלק אפשר שאין מתרפאין אף באיסור הנאות של דבריהם כדרך הנאתן דדילמא קילי טפי איסורי תורה שלא כדרך הנאתן מאיסורי של דבריהם כדרך הנאתן עכ"ל
+הרי לך בהדיא דלא חלקו אפילו באיסורי תורה בין אכילה לשאר הנאות כיון שהוא שלא כדרך הנאתו אבל כדרך הנאתו יש לחלק אפילו באיסורי דרבנן אבל נ"ל שדעת הר"ן ז"ל להקל באיסורי דרבנן אפי' בדרך אכילה שכתב שאם באנו לחלק משמע שהוא ז"ל אין דעתו לחלק ובנ"ד לכ"ע כיון שהוא שלא כדרך הנאתו מותר אפילו דרך אכילה אפילו בחולי שאין בו סכנה.
+וזה הטעם אינו מספיק למה שנושאין ונותנין בה כיון דאסור בהנאה וצ"ל שאין אסור בהנאה אלא מתי ישראל שכן ראיתי בתוס' פ"ק דב"ק 
+וטעמא משום דילפינן מותמת שם מרים דאי לא תימא הכי בית הקברות של עכו"ם ג"כ יהיו אסורין בהנאה ולא יהיו מרעין בהם בהמות וכיוצא בזה לא מצינו וכתיב אשר בשר חמורים בשרם. 
+הא למדת דמותר להתרפאות במומיא אפילו בדרך אכילה אפילו בחולי שאין בו סכנה ומותר לישא וליתן בו לעשות בו סחורה ומותר ליהנות בקברי העכו"ם ובתכריכיו ומיהו מטמאין במגע ובמשא ובטומאת אהל איכא פלוגתא והרמב"ם ז"ל ס"ל דאין מטמאין באהל 
+ומזה הטעם ניחא שיהיה דרך הנאתו מותר שאין בו איסור הנאה דאי לטעמא קמא ק"ק שהרי התריא"ק דבנים אחרים מעורבין בו ואפ"ה אסור לאוכלו בפסח מפני החמץ שיש בו וכן כתבה הרמב"ם ז"ל בהל' חמץ ומצה ואפשר לתרץ שלא אסר את התריא"ק אלא לבריא אבל לחולה אפילו שאין בו סכנה מותר כיון שהוא שלא כדרך הנאתו שהרי מעורב עמו דברים מרים וכ"כ הרמב"ם ז"ל פ' י"ד מהלכות מאכלות אסורות או שעירב דברים מרים כגון ראש ולענה לתוך יין נסך ואכלן כשהם מרים פטור ע"כ ואם הוא חולה מותר כיון שאין איסורו אלא מדרבנן. ...
+ולנ"ד לא נפקא מינה מידי שהמומיא מותר בהנאה היא שהרי מתי עכו"ם מזמן הגפטיים ואם מפני איסור עשה שיש בבשר מהלכי שתים כבר נפסדה צורתו ואין הכלב אוכל אותו וחזר להיות כעפרא דארעא ומותר. ...
+והנראה לעד"כ: 

txt/Responsa/Acharonim/Radbaz/Teshuvot HaRadbaz Volume 4/English/Sefaria Community Translation.txt

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+Teshuvot HaRadbaz Volume 4
+תשובות הרדב"ז חלק ד
+Sefaria Community Translation
+https://www.sefaria.org
+
+Teshuvot HaRadbaz Volume 4
+
+
+
+Teshuva 1
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+Teshuva 1171
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+
+Question: There was an incident in Kandia in Reuven who built the 'bet-hacenecet' and whitewashed it and fixed it beautifully and wanted to write on the height of the 'hecall' his name and the name of his ancestors and to wrap himself and show off a borrowed tallit. And not only that, but his heart rose to the point of corruption and wanted to place above the 'hecall' the symbol of his family's flag, which is called "Arma" in la'az, and it is in the shape of a lion with a crown on his head. And not only that, but he wanted to make him a really prominent statue, and he took a marble stone and ordered the master to make him a statue in the form of a golden lion with a royal crown on his head, and he made it with an engraving, etc. and he arranged a litan at the top of the temple and at its height against the bowers. He also wrote on a marble stone pelony ben pelony the genius. And the congregation, when they heard this evil thing, mourned and tried with all their might to prevent Reuven from this evil deed. And since this Reuben has an arm close to the kingdom, he did not listen to them until they had to spread a lot of shame about it and prevented him by force of the 17th century. And they asked him if this thing was allowed or forbidden:
+There was an incident in Kandia in Reuven who built the synagogue and whitewashed it and repaired it beautifully. He violated and wanted to write on the height of the temple his name and the name of his ancestors and to wrap himself and resonate with a borrowed Talit and not only that, but his heart was raised to the point of corruption and he wanted to put on top of the temple the symbol of his family's flag called Arama Belaz and it is in the shape of a lion and a crown on his head. And not only that, but he wanted to make him a really prominent statue and he took a marble stone and ordered the master to make him a statue of a golden lion and a royal crown on his head and he made it with an engraving etc. And when the crowd heard this bad thing, they mourned and tried with all their might to prevent Reuven from this bad deed. And since this Reuben has an arm close to the kingdom, he did not listen to them until they had to spread a lot of shame about it and prevented him by force of the 17th century. And they asked him if this thing was allowed or forbidden:
+
+Teshuva 1179
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+<b>Question:</b> You asked why they did not decree [the recitation of the blessing,] <i>shehechaynu</i> (who has kept us alive) with the counting of the omer. 
+<b>Answer:</b> The early rabbis (Rishonim), may their memory be blessed, already spoke about this. And the Ran (Rabbenu Nissim) wrote in the Laws of Sukkot - and these are his [words] - "I have seen someone write that if one does not count at night, he may not count during the day; as it is taught (in a mishnah), 'The entire night is suitable for the counting of the omer.' It is implied that during the day, however, it is not. And because of that, we do not recite the blessing over time (<i>shehechaynu</i>)." To here [are his words]. And it appears to me that the reason for the thing is that it would be fine if when he did not count at night, he could count during the day - it would come out that its time is set and all of the fifty days would be one time. So he would be able to recite the blessing, <i>shehechaynu</i>. But now that if he did not count at night, he could not count during the day - it comes out that this day has no possibility of being made up. So how could he recite the blessing [which includes the words], "we have reached this time," for the counting of fifty days? For he has not counted all fifty! And that which he goes back to counting on the next night - that is a different time. And it was impossible to decree that he should recite the blessing, <i>shehechaynu</i>, at the beginning of the counting - and if he forgets and does not count a night, he goes back and recites the blessing, <i>shehechaynu</i>, again on the next night; and likewise each time he forgets a day. As behold, it is all one commandment; and one may not recite this blessing twice upon [the same] one commandment. Regardless, concerning the essence of the question, I say [about] any commandment which is a preparation for another commandment - they decreed that one should recite the blessing, <i>shehechaynu</i>, on the main commandment, and take care of both of them. Hence, the counting of the omer is a preparation for [Shavuot], as it is written (Deuteronomy 16:9-10), "Seven weeks count for yourself; from the time the sickle begins felling the standing grain, etc. Then you shall observe the Feast of Shavuot for the Lord, your God." So it counts for this and for that. And like this do we say about the making of a sukkah, such that there would be a need to recite the blessing, <i>shehechaynu</i>, at the time of its making. And even so, we only recite a blessing upon it at the time of the commandment, which is the time of the festival, and it counts for this and for that. Moreover, it is because the end of the commandment is only at the end of the counting. And hence it is impossible to recite the blessing, <i>shehechaynu</i>, at the beginning of the counting, as it is only a part of the commandment; nor at its end, as we do not recite the blessing, <i>shehechaynu</i>, at the end of a commandment. And the Rashba wrote that we do not recite the blessing, <i>shehechaynu</i>, on something that is [a cause for] anguish. And I have written what appears correct according to the poverty of my knowledge. David ibn avi Zimra.

txt/Responsa/Acharonim/Radbaz/Teshuvot HaRadbaz Volume 4/English/Sefaria Responsa Anthology.txt

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+Teshuvot HaRadbaz Volume 4
+תשובות הרדב"ז חלק ד
+Sefaria Responsa Anthology
+https://www.sefaria.org
+
+Teshuvot HaRadbaz Volume 4
+
+
+
+Teshuva 1
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+Teshuva 2
+
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+Teshuva 4
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+Question: It happened that a Kushite woman from the land of Kush, also called Al-Habash (Abyssinia/Ethiopia), was captured along with her two sons. She was bought by Reuven, and we inquired about her status. She said that she was married; that these are her children by her husband, whose name is X; that this son’s name is Y; that enemies attacked them and killed all of the men, and they captured and plundered the women and children. It became clear that she is of the seed of Israel, from the tribe of Dan, which dwells in the highlands of Kush. From that time until now, she has been presumed to be an agunah, but during this time, her master Reuben had relations with her and sired a son. He has grown up, and he wishes to marry a woman from the Jewish community and to enter it. You have asked me whether he is worthy of entering the community, and what is his remedy.
+Response: We learned in the chapter “Ha-isha Shalom” (Yevamot 114b): “If there is peace between him and her, and war in the world, and she says, ‘My husband died in the war,’ she is not believed.” Maimonides writes that this applies even if she says, “I buried him.” The reason for this is that she is assuming (i.e., she has no direct evidence of his death). It is then asked in the Talmud: What is the law if she established that there is war? Do we say that she had no reason to lie, since she could have said that there is peace, or since it has been established for her, she is making an assumption, and her lack of reason to lie does not weaken what she established? This query is not resolved, so Maimonides ruled that such a woman should not marry, but if she married she need not divorce. This further implies that the offspring is admissible. Thus, it seems that since she established that there is war, the child is admissible, and she was mistakenly presumed to be married [to her first husband]. However, after scrutiny, this is not so. First, the black-letter law is in dispute, since Rosh writes: “This has not been resolved, so we act stringently.” This implies that if she [re]marries, she must be divorced, and the status of the offspring is uncertain. His son, R. Yaakov, similarly writes (Tur, Even Ha-ezer 17):  Even if we did not know that there is war but for her report, and she says that he died in the war, she is not believed. Maimonides wrote on this case that if she [re]married, she need not divorce, but my father and master, Rosh, did not write so. I further say that this is the position of Rif, since he did not record the Talmud’s question but did record another question, about a single witness reporting war, because even though this query was not resolved in this passage, it was resolved elsewhere, as written in [Rif’s] Halakhot. But our question, where the woman herself established that there was war, is left out, and Rif records the mishna as is: “If there is peace between him and her, and war in the world…she is not believed.” This implies that she is not believed in any such case.
+I later found that Rosh writes in a responsum: “This query was not resolved, so we are stringent. Rif rules thus as well.” One may ask: We say in a case where one married a woman after she obtained a “bald bill of divorce,”  according to the Sages, who we follow in this case, that she must divorce [the second husband] but the offspring is admissible. Here too, why do we not say that the woman must divorce [the second husband], but the offspring is admissible? We can answer: A bald bill of divorce is ineffective by rabbinic law, but in the present case, since she made her statement based on assumption, and was imprecise, yet remarried, she presumptively remains a married woman [to the first husband], and the offspring is possibly (safek) a mamzer. Moreover, even according to Maimonides, this woman was a presumptive agunah for several years, and the rabbis established this matter. Therefore, we uphold her presumptive status. I say even further. Even according to her own words she is presumptively a married woman, for it is well known that there is constant war between the kings of Kush, which contains three kingdoms. Some of them are Muslims, some of them are Aramean [Christians] who uphold their religion, and some of them are Israelites from the tribe of Dan. Apparently they are of the Sadducee and Boethusean sect known as the Karaites, as they do not know the Oral Law and do not kindle flames on the eve of the Sabbath. There is ceaseless war among them, and each day they capture from one another. Therefore, there is no credibility on the basis of being able to claim (migo) that there was peace, because it is well known to us that there is no peace there. Moreover, even if we would not know that they are at war, since we also do not know that they are at peace, [the fact that she did not claim that there is peace] confers no credibility, because she would not claim that out of fear that she will be contradicted. I have inferred this from the formulation of Rashi, who wrote: “Rava asks regarding a case where there is peace in the world, and she says that he died in war.” Since he did not write that Rava asks about a case in which we do not know whether there is war in the world, which would have been a more novel formulation, the implication is that he is precise in his formulation that there is peace in the world, for in such a case the unmade claim (migo) confers credibility, as I have written. Moreover, this rule applies only to a woman in general who comes and reports that her husband died at war, but this woman who says that all the men died is certainly making an assumption: since everyone was killed, her husband was also killed. So since she did not say explicitly that her husband was killed, we do not believe her. There is yet another compelling reason: Since she was a captive in our presence, nothing can create a stronger presumption of war—for they did not take captives except during war. If so, she did not establish that there is war, rather we knew it from seeing her in the hand of her captors. So there is no credibility conferred by alternate claims (migo). For the query, “What is the law if she established that there is war?” only refers to the case like the woman in the mishna: “A woman who goes with her husband to a province by the sea, and she returns and says…” It does not, however, refer to one who is brought by captors. The intelligent will deem this reasoning correct. There is another reason that applies generally to Karaites, for they are Israelites. Their betrothals are [valid] betrothals, but their bills of divorce (gittin) are not as the Sages instituted. They are all invalid witnesses on the Torah level. Because this inquiry is dangerous—for many such families have been admitted into the community—I will not write about this at length. “It is better that they are unwitting….” Nevertheless, I concede that if they would all agree espouse the rabbinic religion and accept the tradition of the Sages, to be like us, I would permit them to join the community, pending the agreement of the rabbis, may God protect them. The reason is that all of their betrothals are in the presence of witnesses who are invalid—just as he marries her, so he divorces her (i.e., neither the marriage nor the divorce is halakhically valid). Concern is limited to the first generation—those who wed with valid witnesses—lest one woman from that generation was divorced, after their heresy, in the presence of invalid witnesses, whereupon she married after receiving such a bill of divorce. In such a case, the children are mamzerim. Yet I would not use this concern to discredit the reputation of these people, for it is a farfetched concern. For perhaps those who followed Zadok and Boethus were not married to women. And even if they were, perhaps none of them divorced their wives. And if one of them divorced his wife, perhaps it was in the presence of valid witnesses, and as the Sages ordained, for in that generation they did not become complete heretics as they are at present, after they had commentators, like Anan and his colleagues, who misled them. And even if the divorce was in the presence of invalid witnesses, perhaps the divorced woman did not remarry. And even if she remarried, perhaps she did not have children by her second husband. And even if she had children, perhaps the child was infertile. And if the child was infertile, perhaps they died young and never had children. And if they had children, each individual today can still claim “I am not one of them,” and as individuals, each can be admitted to the community.
+The general rule is that since there is no clear prohibition, if they all would agree to return to us and accept the words of the Sages, I would carry a chip from the beam, together with my colleagues, to allow their admission into the community. This is the formulation of Kaftor Va-ferah: "It stands to reason that we should be concerned if one of them betrothed a Jewish woman, as is stated regarding a Samaritan who betrothed: ‘It happened, and they required a bill of divorce for her.’ The same applies in similar cases." Thus, we find that his leniency is stringency, and the Sadducees are not found today to be making things worse; rather, many of them are returning to Judaism. This accords with an incident from the end of cycle 267,  when a large congregation of them returned to Judaism on a single day in Egypt, through the Nagid Rabbi Abraham. One who is stringent is praiseworthy. I believe that this Nagid Rabbi Abraham was the son of Maimonides. Yet he was not concerned, and accepted them. David ibn Abi Zimra

txt/Responsa/Acharonim/Radbaz/Teshuvot HaRadbaz Volume 4/English/YU Torah miTzion Beit Midrash.txt

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+Teshuvot HaRadbaz Volume 4
+תשובות הרדב"ז חלק ד
+YU Torah miTzion Beit Midrash
+http://www.torontotorah.com
+
+Teshuvot HaRadbaz Volume 4
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+Regarding the question that you asked about‏ ‏what happened in the year 5299 (1539 C.E.)‎‏ ‏when ‎the Sephardim protested against the‏ ‏Mustarabim‏ ‏‎(Arab-influenced population in‏ ‏Egypt) ‎concerning the repetition of the‏ ‏tefillah (shmoneh esrei) aloud. The custom in‏ ‏Egypt was that the ‎chazzan would pray only‏ ‏one tefillah, aloud (without the preceding‏ ‏silent prayer), which is ‎against the law of the‏ ‏Gemara, halachic decisors and the books of tradition. This was the custom ‎in many cities,‎‏ ‏but the Sephardim protested because all of the other cities had returned to the ‎common‏ ‏practice, the law of the Gemara. Therefore,‎‏ ‏the Egyptian community should also return ‎to‏ ‏the common practice and pray two tefillot,‎‏ ‏one silent prayer and one aloud.‎ Regarding the question that you asked about‏ ‏what happened in the year 5299 (1539 C.E.)‎‏ ‏when ‎the Sephardim protested against the‏ ‏Mustarabim‏ ‏‎(Arab-influenced population in‏ ‏Egypt) ‎concerning the repetition of the‏ ‏tefillah (shmoneh esrei) aloud. The custom in‏ ‏Egypt was that the ‎chazzan would pray only‏ ‏one tefillah, aloud (without the preceding‏ ‏silent prayer), which is ‎against the law of the‏ ‏Gemara, halachic decisors and the books of tradition. This was the custom ‎in many cities,‎‏ ‏but the Sephardim protested because all of the other cities had returned to the ‎common‏ ‏practice, the law of the Gemara. Therefore,‎‏ ‏the Egyptian community should also return ‎to‏ ‏the common practice and pray two tefillot,‎‏ ‏one silent prayer and one aloud.‎ ‎{Radbaz responds with a number of arguments for restoring the Talmudic practice, including the ‎following} … And furthermore, the Rambam himself only made this enactment for his day, as he ‎wrote at the outset, “It is appropriate in our days.” This indicates that if the reason for the decree ‎would disappear, the decree would be nullified. Therefore, this was never intended to be a ‎permanent enactment, and this is clear from his text for any who have eyes to see. Therefore, the ‎claim that one should not nullify an age-old custom is defeated, as is the claim that nullifying this ‎practice would be a case of a student contradicting his master. As far as the claim that the reasoning of the Rambam still applies and therefore we should keep ‎the practice at least on Shabbat and Yom Tov when many people come to pray, I think the ‎opposite is true. I have seen with my own eyes that before the chazzan has even finished half of ‎the tefillah many people finish their private tefillah and turn to their friends and begin to talk [despite the Rambam’s enactment]. Therefore, we are back to square one. We violate the ‎ruling of the Gemara, halachic decisors and the authorities of tradition and still have not ‎accomplished anything at all. The Rambam only
+enacted that people should pray word for word with the chazzan, as he wrote multiple times in ‎his responsa, and since his institution has done nothing we should return to the practice of the ‎Gemara. We can be sure that were the Rambam alive today, he would encourage people to ‎return to the practice of the Gemara since his desired outcome was not accomplished.‎

txt/Responsa/Acharonim/Radbaz/Teshuvot HaRadbaz Volume 4/English/merged.txt

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+Teshuvot HaRadbaz Volume 4
+תשובות הרדב"ז חלק ד
+merged
+https://www.sefaria.org/Teshuvot_HaRadbaz_Volume_4
+This file contains merged sections from the following text versions:
+-Sefaria Responsa Anthology
+-https://www.sefaria.org
+-Sefaria Community Translation
+-https://www.sefaria.org
+-YU Torah miTzion Beit Midrash
+-http://www.torontotorah.com
+
+Teshuvot HaRadbaz Volume 4
+
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+
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+Regarding the question that you asked about‏ ‏what happened in the year 5299 (1539 C.E.)‎‏ ‏when ‎the Sephardim protested against the‏ ‏Mustarabim‏ ‏‎(Arab-influenced population in‏ ‏Egypt) ‎concerning the repetition of the‏ ‏tefillah (shmoneh esrei) aloud. The custom in‏ ‏Egypt was that the ‎chazzan would pray only‏ ‏one tefillah, aloud (without the preceding‏ ‏silent prayer), which is ‎against the law of the‏ ‏Gemara, halachic decisors and the books of tradition. This was the custom ‎in many cities,‎‏ ‏but the Sephardim protested because all of the other cities had returned to the ‎common‏ ‏practice, the law of the Gemara. Therefore,‎‏ ‏the Egyptian community should also return ‎to‏ ‏the common practice and pray two tefillot,‎‏ ‏one silent prayer and one aloud.‎ Regarding the question that you asked about‏ ‏what happened in the year 5299 (1539 C.E.)‎‏ ‏when ‎the Sephardim protested against the‏ ‏Mustarabim‏ ‏‎(Arab-influenced population in‏ ‏Egypt) ‎concerning the repetition of the‏ ‏tefillah (shmoneh esrei) aloud. The custom in‏ ‏Egypt was that the ‎chazzan would pray only‏ ‏one tefillah, aloud (without the preceding‏ ‏silent prayer), which is ‎against the law of the‏ ‏Gemara, halachic decisors and the books of tradition. This was the custom ‎in many cities,‎‏ ‏but the Sephardim protested because all of the other cities had returned to the ‎common‏ ‏practice, the law of the Gemara. Therefore,‎‏ ‏the Egyptian community should also return ‎to‏ ‏the common practice and pray two tefillot,‎‏ ‏one silent prayer and one aloud.‎ ‎{Radbaz responds with a number of arguments for restoring the Talmudic practice, including the ‎following} … And furthermore, the Rambam himself only made this enactment for his day, as he ‎wrote at the outset, “It is appropriate in our days.” This indicates that if the reason for the decree ‎would disappear, the decree would be nullified. Therefore, this was never intended to be a ‎permanent enactment, and this is clear from his text for any who have eyes to see. Therefore, the ‎claim that one should not nullify an age-old custom is defeated, as is the claim that nullifying this ‎practice would be a case of a student contradicting his master. As far as the claim that the reasoning of the Rambam still applies and therefore we should keep ‎the practice at least on Shabbat and Yom Tov when many people come to pray, I think the ‎opposite is true. I have seen with my own eyes that before the chazzan has even finished half of ‎the tefillah many people finish their private tefillah and turn to their friends and begin to talk [despite the Rambam’s enactment]. Therefore, we are back to square one. We violate the ‎ruling of the Gemara, halachic decisors and the authorities of tradition and still have not ‎accomplished anything at all. The Rambam only
+enacted that people should pray word for word with the chazzan, as he wrote multiple times in ‎his responsa, and since his institution has done nothing we should return to the practice of the ‎Gemara. We can be sure that were the Rambam alive today, he would encourage people to ‎return to the practice of the Gemara since his desired outcome was not accomplished.‎
+
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+Question: There was an incident in Kandia in Reuven who built the 'bet-hacenecet' and whitewashed it and fixed it beautifully and wanted to write on the height of the 'hecall' his name and the name of his ancestors and to wrap himself and show off a borrowed tallit. And not only that, but his heart rose to the point of corruption and wanted to place above the 'hecall' the symbol of his family's flag, which is called "Arma" in la'az, and it is in the shape of a lion with a crown on his head. And not only that, but he wanted to make him a really prominent statue, and he took a marble stone and ordered the master to make him a statue in the form of a golden lion with a royal crown on his head, and he made it with an engraving, etc. and he arranged a litan at the top of the temple and at its height against the bowers. He also wrote on a marble stone pelony ben pelony the genius. And the congregation, when they heard this evil thing, mourned and tried with all their might to prevent Reuven from this evil deed. And since this Reuben has an arm close to the kingdom, he did not listen to them until they had to spread a lot of shame about it and prevented him by force of the 17th century. And they asked him if this thing was allowed or forbidden:
+There was an incident in Kandia in Reuven who built the synagogue and whitewashed it and repaired it beautifully. He violated and wanted to write on the height of the temple his name and the name of his ancestors and to wrap himself and resonate with a borrowed Talit and not only that, but his heart was raised to the point of corruption and he wanted to put on top of the temple the symbol of his family's flag called Arama Belaz and it is in the shape of a lion and a crown on his head. And not only that, but he wanted to make him a really prominent statue and he took a marble stone and ordered the master to make him a statue of a golden lion and a royal crown on his head and he made it with an engraving etc. And when the crowd heard this bad thing, they mourned and tried with all their might to prevent Reuven from this bad deed. And since this Reuben has an arm close to the kingdom, he did not listen to them until they had to spread a lot of shame about it and prevented him by force of the 17th century. And they asked him if this thing was allowed or forbidden:
+
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+Question: It happened that a Kushite woman from the land of Kush, also called Al-Habash (Abyssinia/Ethiopia), was captured along with her two sons. She was bought by Reuven, and we inquired about her status. She said that she was married; that these are her children by her husband, whose name is X; that this son’s name is Y; that enemies attacked them and killed all of the men, and they captured and plundered the women and children. It became clear that she is of the seed of Israel, from the tribe of Dan, which dwells in the highlands of Kush. From that time until now, she has been presumed to be an agunah, but during this time, her master Reuben had relations with her and sired a son. He has grown up, and he wishes to marry a woman from the Jewish community and to enter it. You have asked me whether he is worthy of entering the community, and what is his remedy.
+Response: We learned in the chapter “Ha-isha Shalom” (Yevamot 114b): “If there is peace between him and her, and war in the world, and she says, ‘My husband died in the war,’ she is not believed.” Maimonides writes that this applies even if she says, “I buried him.” The reason for this is that she is assuming (i.e., she has no direct evidence of his death). It is then asked in the Talmud: What is the law if she established that there is war? Do we say that she had no reason to lie, since she could have said that there is peace, or since it has been established for her, she is making an assumption, and her lack of reason to lie does not weaken what she established? This query is not resolved, so Maimonides ruled that such a woman should not marry, but if she married she need not divorce. This further implies that the offspring is admissible. Thus, it seems that since she established that there is war, the child is admissible, and she was mistakenly presumed to be married [to her first husband]. However, after scrutiny, this is not so. First, the black-letter law is in dispute, since Rosh writes: “This has not been resolved, so we act stringently.” This implies that if she [re]marries, she must be divorced, and the status of the offspring is uncertain. His son, R. Yaakov, similarly writes (Tur, Even Ha-ezer 17):  Even if we did not know that there is war but for her report, and she says that he died in the war, she is not believed. Maimonides wrote on this case that if she [re]married, she need not divorce, but my father and master, Rosh, did not write so. I further say that this is the position of Rif, since he did not record the Talmud’s question but did record another question, about a single witness reporting war, because even though this query was not resolved in this passage, it was resolved elsewhere, as written in [Rif’s] Halakhot. But our question, where the woman herself established that there was war, is left out, and Rif records the mishna as is: “If there is peace between him and her, and war in the world…she is not believed.” This implies that she is not believed in any such case.
+I later found that Rosh writes in a responsum: “This query was not resolved, so we are stringent. Rif rules thus as well.” One may ask: We say in a case where one married a woman after she obtained a “bald bill of divorce,”  according to the Sages, who we follow in this case, that she must divorce [the second husband] but the offspring is admissible. Here too, why do we not say that the woman must divorce [the second husband], but the offspring is admissible? We can answer: A bald bill of divorce is ineffective by rabbinic law, but in the present case, since she made her statement based on assumption, and was imprecise, yet remarried, she presumptively remains a married woman [to the first husband], and the offspring is possibly (safek) a mamzer. Moreover, even according to Maimonides, this woman was a presumptive agunah for several years, and the rabbis established this matter. Therefore, we uphold her presumptive status. I say even further. Even according to her own words she is presumptively a married woman, for it is well known that there is constant war between the kings of Kush, which contains three kingdoms. Some of them are Muslims, some of them are Aramean [Christians] who uphold their religion, and some of them are Israelites from the tribe of Dan. Apparently they are of the Sadducee and Boethusean sect known as the Karaites, as they do not know the Oral Law and do not kindle flames on the eve of the Sabbath. There is ceaseless war among them, and each day they capture from one another. Therefore, there is no credibility on the basis of being able to claim (migo) that there was peace, because it is well known to us that there is no peace there. Moreover, even if we would not know that they are at war, since we also do not know that they are at peace, [the fact that she did not claim that there is peace] confers no credibility, because she would not claim that out of fear that she will be contradicted. I have inferred this from the formulation of Rashi, who wrote: “Rava asks regarding a case where there is peace in the world, and she says that he died in war.” Since he did not write that Rava asks about a case in which we do not know whether there is war in the world, which would have been a more novel formulation, the implication is that he is precise in his formulation that there is peace in the world, for in such a case the unmade claim (migo) confers credibility, as I have written. Moreover, this rule applies only to a woman in general who comes and reports that her husband died at war, but this woman who says that all the men died is certainly making an assumption: since everyone was killed, her husband was also killed. So since she did not say explicitly that her husband was killed, we do not believe her. There is yet another compelling reason: Since she was a captive in our presence, nothing can create a stronger presumption of war—for they did not take captives except during war. If so, she did not establish that there is war, rather we knew it from seeing her in the hand of her captors. So there is no credibility conferred by alternate claims (migo). For the query, “What is the law if she established that there is war?” only refers to the case like the woman in the mishna: “A woman who goes with her husband to a province by the sea, and she returns and says…” It does not, however, refer to one who is brought by captors. The intelligent will deem this reasoning correct. There is another reason that applies generally to Karaites, for they are Israelites. Their betrothals are [valid] betrothals, but their bills of divorce (gittin) are not as the Sages instituted. They are all invalid witnesses on the Torah level. Because this inquiry is dangerous—for many such families have been admitted into the community—I will not write about this at length. “It is better that they are unwitting….” Nevertheless, I concede that if they would all agree espouse the rabbinic religion and accept the tradition of the Sages, to be like us, I would permit them to join the community, pending the agreement of the rabbis, may God protect them. The reason is that all of their betrothals are in the presence of witnesses who are invalid—just as he marries her, so he divorces her (i.e., neither the marriage nor the divorce is halakhically valid). Concern is limited to the first generation—those who wed with valid witnesses—lest one woman from that generation was divorced, after their heresy, in the presence of invalid witnesses, whereupon she married after receiving such a bill of divorce. In such a case, the children are mamzerim. Yet I would not use this concern to discredit the reputation of these people, for it is a farfetched concern. For perhaps those who followed Zadok and Boethus were not married to women. And even if they were, perhaps none of them divorced their wives. And if one of them divorced his wife, perhaps it was in the presence of valid witnesses, and as the Sages ordained, for in that generation they did not become complete heretics as they are at present, after they had commentators, like Anan and his colleagues, who misled them. And even if the divorce was in the presence of invalid witnesses, perhaps the divorced woman did not remarry. And even if she remarried, perhaps she did not have children by her second husband. And even if she had children, perhaps the child was infertile. And if the child was infertile, perhaps they died young and never had children. And if they had children, each individual today can still claim “I am not one of them,” and as individuals, each can be admitted to the community.
+The general rule is that since there is no clear prohibition, if they all would agree to return to us and accept the words of the Sages, I would carry a chip from the beam, together with my colleagues, to allow their admission into the community. This is the formulation of Kaftor Va-ferah: "It stands to reason that we should be concerned if one of them betrothed a Jewish woman, as is stated regarding a Samaritan who betrothed: ‘It happened, and they required a bill of divorce for her.’ The same applies in similar cases." Thus, we find that his leniency is stringency, and the Sadducees are not found today to be making things worse; rather, many of them are returning to Judaism. This accords with an incident from the end of cycle 267,  when a large congregation of them returned to Judaism on a single day in Egypt, through the Nagid Rabbi Abraham. One who is stringent is praiseworthy. I believe that this Nagid Rabbi Abraham was the son of Maimonides. Yet he was not concerned, and accepted them. David ibn Abi Zimra
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+<b>Question:</b> You asked why they did not decree [the recitation of the blessing,] <i>shehechaynu</i> (who has kept us alive) with the counting of the omer. 
+<b>Answer:</b> The early rabbis (Rishonim), may their memory be blessed, already spoke about this. And the Ran (Rabbenu Nissim) wrote in the Laws of Sukkot - and these are his [words] - "I have seen someone write that if one does not count at night, he may not count during the day; as it is taught (in a mishnah), 'The entire night is suitable for the counting of the omer.' It is implied that during the day, however, it is not. And because of that, we do not recite the blessing over time (<i>shehechaynu</i>)." To here [are his words]. And it appears to me that the reason for the thing is that it would be fine if when he did not count at night, he could count during the day - it would come out that its time is set and all of the fifty days would be one time. So he would be able to recite the blessing, <i>shehechaynu</i>. But now that if he did not count at night, he could not count during the day - it comes out that this day has no possibility of being made up. So how could he recite the blessing [which includes the words], "we have reached this time," for the counting of fifty days? For he has not counted all fifty! And that which he goes back to counting on the next night - that is a different time. And it was impossible to decree that he should recite the blessing, <i>shehechaynu</i>, at the beginning of the counting - and if he forgets and does not count a night, he goes back and recites the blessing, <i>shehechaynu</i>, again on the next night; and likewise each time he forgets a day. As behold, it is all one commandment; and one may not recite this blessing twice upon [the same] one commandment. Regardless, concerning the essence of the question, I say [about] any commandment which is a preparation for another commandment - they decreed that one should recite the blessing, <i>shehechaynu</i>, on the main commandment, and take care of both of them. Hence, the counting of the omer is a preparation for [Shavuot], as it is written (Deuteronomy 16:9-10), "Seven weeks count for yourself; from the time the sickle begins felling the standing grain, etc. Then you shall observe the Feast of Shavuot for the Lord, your God." So it counts for this and for that. And like this do we say about the making of a sukkah, such that there would be a need to recite the blessing, <i>shehechaynu</i>, at the time of its making. And even so, we only recite a blessing upon it at the time of the commandment, which is the time of the festival, and it counts for this and for that. Moreover, it is because the end of the commandment is only at the end of the counting. And hence it is impossible to recite the blessing, <i>shehechaynu</i>, at the beginning of the counting, as it is only a part of the commandment; nor at its end, as we do not recite the blessing, <i>shehechaynu</i>, at the end of a commandment. And the Rashba wrote that we do not recite the blessing, <i>shehechaynu</i>, on something that is [a cause for] anguish. And I have written what appears correct according to the poverty of my knowledge. David ibn avi Zimra.

txt/Responsa/Acharonim/Responsa Chatam Sofer/English/Sefaria Community Translation.txt

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+Responsa Chatam Sofer
+שו"ת חתם סופר
+Sefaria Community Translation
+https://www.sefaria.org
+
+Responsa Chatam Sofer
+
+Orach Chayim
+
+
+
+Teshuva 1
+
+1. Peace and deliverence teacher, may you come and join, to my distinguished and fiery student, whose Torah is wonderous and distinct in the Garden of Holy Ones, his master Yosef Zalman, may his candle enlighten.
+2 That which you said from the words of the Ramban that in the Ran in Megilla that writes a son can make a blessing on behalf of their father. That is an adult son. And my student writes that this against the Talmud, Berachos 20b, that we say etc. <i><small>[Come and hear from what was taught in a baraita: Actually they said that a son may recite a blessing on behalf of his father...From here we may infer: Granted, if you say that their obligation is by Torah law, one whose obligation is by Torah law can come and fulfill the obligation of others who are obligated by Torah law. However, if you say that their obligation is by rabbinic law, can one who is obligated by rabbinic law, come and fulfill the obligation of one whose obligation is by Torah law?]</small>The Gemara challenges this proof: And according to your reasoning, is a minor obligated by Torah law to perform mitzvot? <small>[Everyone agrees that a minor is exempt by Torah law, yet here the baraita said that he may recite a blessing on behalf of his father.]</small></i> It is beautiful according to the version before us, but it was not to the Early Authorities that version in the Talmud there. Rather it was said unspeficially that the case the baraisa was dealing with was when eating a Rabbinical measurement. So it appears within the words of the Ran in Sukkah (38a) in the Gemara that a son may recite a blessing on behalf of his father. See there.
+3.
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+Yoreh De'ah
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+Teshuva 157
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+...And regarding the issue of the trustworthiness of doctors (insofar as considering their opinions when making halachic decisions), I've already written in another teshuvah (responsum) [see: Responsa Chatam Sofer, Yoreh De'ah 158] that we don't trust doctors regarding a ruling about a specific individual to say that "this body has a mole which discharges hairs" (see Niddah 22b) because doctors' opinions are only trusted with regard to a specific individual (as opposed to general theoretical knowledge or trends, when we do trust them) in cases of possible life-and-death situations when the doctors determine there is an uncertainty (i.e. possibility of death) and this pushes aside prohibitions from this place of doubt [since there is a low threshold needed to violate a prohibition when there is a possibly life-threatening scenario]. But for a doctor make a determination [that would override a serious prohibition, when to do so would require] complete certainty, [something which the doctors don't have in any particular case], we don't rely on them for that. But the Sages of Talmud are trusted believed when testifying to the general laws of nature, that there it a reality in the world where a woman has a mole that discharges red hairs (i.e. not red from menstrual blood), and since this is a reality in the world, the Sages said that whenever any woman has a mole that discharges red hairs - those hairs should be immersed in water [to ascertain whether or not it is menstrual blood], etc.  See Niddah 22b and you will understand. And if it wasn't for the testimony of the doctors [who said it was red because of the mole, rather than menstrual blood], we would not rely on this test [i.e. immersing it in water] since we would not know this was a possible reality for women and it would be considered dry blood, which causes impurity. But nowadays, we rely on what is most common according to the doctors' testimony, but [still] with regard to a specific person's situation, we only rely on them to the extent that it establishes a doubtful life-and-death situation...
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+Even HaEzer
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+Choshen Mishpat
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+Teshuva 176
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+Peace and good wishes to my dear friend, our honorable teacher, the brilliant and wondrous Rabbi Shlomo, Head of the Court of the holy congregation of Halishtaba, God should protect them.
+I received the seal of his holy hand about [a question] regarding the shochet (ritual slaughterer) Michael Raab, the shochet of a certain village: He met a certain honorable man, the honorable Rabbi Michael Pashkez, from your esteemed congregation and he mocked him, [telling him] that the shochet's wife gave birth to a son, and that he would honor him [to perform] the commandment of his son's circumcision - the mocker knowing that the honorable Rabbi Michael was very devoted to this commandment. So last Sunday, Rabbi Michael traveled four hours from his community to that village [to do the circumcision]. And behold, he lied to him - she had given birth to a girl. So he was a laughing stock in front of everyone [there]. And 'his soul is wrapped up in this question': And likewise does the luminary head of the court ask whether the shochet should be removed from his profession because of the deed mentioned above or what [else] to do to him?
+Behold here we have [issues related] to monetary laws and laws of exploitation. And the latter is primary, since he in any case verbally exploited his fellow. And our Sages, may their memory be blessed, said in Bava Metzia 58b regarding the parameters of the negative commandment, “Do not exploit,” “If donkey drivers are asking to purchase grain from someone, and he has none, he may not say to them: Go to so-and-so, as he sells grain, if he knows about him that he never sold grain at all.” And the Shulchan Aruch, Choshen Mishpat 228:4 rules [like this]. And the Sages, may their memory be blessed, said with precision that one who said [this] to donkey drivers who regardless had come to a city to purchase grain, so no loss was caused to them, except that they requested that he inform them who sells [grain] and he mocked them with his words - violates the negative commandment of “Do not exploit.” And they judged accordingly in the beginning of Pesachim 3b about the Aramean who came up [and tricked the Jews] to eat from the Pesach sacrifices, etc. And Rabbi Yehuda ben Beteirah [who thwarted the Aramean’s trickery, by misleading him] knew that it was not considered mocking; otherwise he would have been in violation of “Do not exploit.” Here too, [even] had the rabbi, Rabbi Michael, lived in the village and the shochet mocked him to the point that he came to the synagogue to do the circumcision and found that there was no boy there to circumcise, he would have [still] violated this negative commandment. And our Sages were stringent about this over there, to the point that they likened it to worshiping idols (Bava Metzia 39a): “[There are] three [sins before whose transgressors] the curtain [between the world and the Divine Presence] is not locked (meaning, their sins reach the Divine Presence).”
+In monetary law [regarding] one who employs a worker to do work and it comes out that there was none; it is not about this that the Sages, may their memory be blessed, were talking about - one who is a mocker, a sinner and an oppressor - as 'we are not dealing with evildoers,' but rather when [the employer] did not survey his field (Choshen Mishpat 333:1 at the end). However in the case of [work that involves a] commandment - such as a teacher to teach one's child - it is explained in Choshen Mishpat 334:4, that [the employer] gives him his wages in full. [This is not like other workers who get the lower wage ascribed to a job that involves no actual work], because it is preferable to him [to do a commandment than to be involved with nothing]. And here too, it is preferable to him to do a circumcision and to receive the reward from heaven for his travels of walking two <i>parsa</i> than to sit idly. And if so, [the shochet] needs to pay him his wages in full. And his wage for the circumcision is ten gold coins, but I am not able to assess the wage for his travels. And the legal scholars debate about Shulchan Aruch 382(?), whether his payment should be a set fee or according to what is fit in the eyes of the judges. And it would seem to me that this amount should be the difference between the wage of one who actually did [the work] and one who thought to do it but was prevented and did not do it. And that is simple to me, but [then] the case of of Rabbi and the Sadducee at the end of the chapter [entitled] Kisui HaDam requires a little further study. 
+However, in our times, we do not collect [these fees], as is explained there. Rather the matter returns to that which is written in Choshen Mishpat 1:5, and also there in 1:6, and because we do not have the authority from the government to expel him [from the congregation]. However, [we do have the authority] to excommunicate him from the synagogue, and to not circumcise his son. And [they may apply sanctions against him, according] to everything that appears correct to the court, as is explained in Yoreh Deah 334:6 in Remah, and in Shakh 19; and all the more so since he possesses the evil of [violating] the negative commandment of “Do not exploit.” It is obvious that they may remove him from his profession, until he satisfies the plaintiff - with all that is fitting, according to that which is mentioned above - and [they] accept his repentance regarding his brazenness and [his violation of] the negative commandment of exploitation. But until then, I am in agreement to remove him from his profession; [assuming] the court receives statements from both sides and ratifies them, and finds the shochet to be liable according to all that is mentioned above. I have written all of this 'in my haste.' Such are my words, honored sir. Pressburg, Erev Rosh Chodesh Nissan 5595 according to our count (Monday, March 30, 1835), Moshe Sofer the Small from Frankfurt am Main
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+Teshuva 177
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+Teshuva 178
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+Teshuva 195
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+(4) 2. If there is business is happening in his shop at all, he is a mechalel Shabbos v'Yom Tov, since, behold, he is like all people who are mechalel Shabbos by prohibitions that are written in the passuk, as the Ramban, (Parshas Emor, in the passuk of "Shabbason zichron truah," ibid.) who should be remembered for blessing, writes:  It appears to me that this interpretation intends to state that we are commanded by law of the Torah to have rest on a Yom Tov day even from activities which are not in the category of m’lachah (“work”). Thus we are not to be engaged the whole day in wearisome tasks: measuring out crops of the field, weighing fruits and gifts, filling the barrels with wine and clearing away the vessels, and moving stones from house to house and from place to place [although none of these activities is “work” in the strict sense of the term]. Similarly, if it be a city encompassed by a wall and its gates are locked at night, [and it is therefore according to law of the Torah treated as one domain, and the prohibition against taking out aught from one domain to another is inapplicable there], they would be loading heaps on asses, as also wine, grapes, and figs and all manner of burdens they would bring on a festival; and the market place would be full for all business transactions, the shops standing open and the shopkeepers giving credit, the money-changers sitting before their tables with the golden coins before them, and the workers would rise early to go to their work and hire themselves out for such works [as described above] just as on weekdays, and so on! And since all these matters do not entail m’lachah, they would be permissible on a Yom Tov day and even on Shabbos itself! Therefore the Torah said that [Yom Tov should be a day of] shabbason (solemn rest), meaning that it should be a day of rest and ease, not a day of labor [and weariness]. And so is the lashon of the Rambam (Hilchos Shabbos, Chapter 21, ibid.).
+
+Collected Responsa
+