
	Where results make sense

Topic: Shulhan Arukh

Related Topics

Joseph Caro

Moses Maimonides

Responsa

Halakha

Committee on Jewish Law and Standards

Talmud

Rabbinic literature

Yisrael Meir Kagan

Jewish philosophy

Louis Jacobs

Mitnagdim

Torah database

Conservative Judaism

Judaism

United Torah Judaism

	Jewish Law - Articles ("The Return of Lost Property According to Jewish & Common Law: A Comparison")
		Shulhan Arukh, Hoshen Mishpat 265:1; and Zalman of Lydia, Shulhan Arukh Harav, Hoshen Mishpat 265:33; Pithei Hoshen, supra note 3, at 8:1-2.
		Moses Isserless (Rama), Shulhan Arukh, Hoshen Mishpat 264:5.
		Joshua Falk Cohen (Sema), Shulhan Arukh, Hoshen Mishpat 259:7.
	www.jlaw.com /Articles/avedah_notes.html (5144 words)

	Strategies for Success in Rabbinics, Library of The Jewish Theological Seminary (Site not responding. Last check: 2007-11-06)
		Abridged Shulhan Arukh; a compilation of the laws contained in the Orah Hayyim and Yore Deah, by Joseph Pardo.
		Shulhan Arukh, Orah Hayyim, Hilkhot Shabbat, with Mishnah Berurah: an annotated translation of selected chapters / by Laurence M Skopitz / Dissertation: thesis (Rabbinic) — H.U.C.-J.I.R. Shulhan Arukh, Orah Hayyim, Hilkhot Pesah, with Mishnah Berurah: an annotated translation of selected chapters dealing with the Passover Seder / by Michaels, Mathew David.
		Shulhan Arukh, Orah Hayyim, Hilkhot Yom ha-Kippurim, chapters 604-624; an annotated original translation / by Brahms, Jan M., ; ed.
	www.jtsa.edu /library/guides/rabbinics.shtml (862 words)

	Edah Journal Responses (Site not responding. Last check: 2007-11-06)
		Shulhan Arukh, OH 139:7 says that it is proper to recite the berakhhot aloud.
		Similarly, Shulan Arukh EH 62:13 says that shevah berakhot should be recited from the time preparations are made for the wedding until thirty days after the wedding.
		In Shulhan Arukh, OH 55:17, there is discussion of a situation where the sheliah tsibbur and the Ttsibbur are not in the same room.
	www.edah.org /backend/coldfusion/Journal_resp.cfm?id=25 (1746 words)

	Shulkhan Arukh - Wikipedia, the free encyclopedia (Site not responding. Last check: 2007-11-06)
		The history of the Shulkhan Arukh is, in a way, identical with the history of rabbinical literature in Poland for a period of two centuries.
		German Jewish authorities had been forced to give way to Polish ones as early as the beginning of the sixteenth century; and in the last third of that century Judaism in eastern Europe had become so entirely absorbed in the new Kabbalistic school of Isaac Luria that the study of the Talmud was greatly neglected.
		Arukh HaShulkhan, by Rabbi Yechiel Michel Epstein, is a more analytical work attempting the same task from a different angle.
	88.208.194.172 /wiki/index.php/Shulhan_Arukh (2085 words)

	Murder and Genocide according to Jewish Religious Law
		The most authoritative code, widely used to date as a handbook, is the Shulhan 'Arukh composed by R. Yosef Karo in the late 16th century as a popular condensation of his own much more voluminous Beys Yosef which was intended for the advanced scholar.
		The Shulhan 'Arukh is much commented upon; in addition to classical commentaries dating from the 17th century, there is an important 20th century one, Mishnab Berurab.
		[20] Moses Rivkes, Be'er Haggolah on Shulhan 'Arukh, 'Hoshen Mishpat' 425.
	www.flwi.ugent.be /cie/CIE2/shahak.htm (3249 words)

	Minor Commentaries to the Shulhan Arukh
		The outer margins of the printed Shulhan Arukh editions contain a variety of different commentaries and glosses by lesser-known authorities, usually printed in a tiny typeface.
		Eger's glosses to the Shulhan Arukh, like his "Gilyon Ha-Sha"S" to the Talmud, consist largely of brief cross-references to other works that shed light on the current passage.
		The Urim privides a concise summary of the laws in the Shulhan 'Arukh accompanied by rulings of other authorities, and a condensation of his own conclusions in the Thummim.
	www.ucalgary.ca /~elsegal/TalmudMap/ShA/ShAMargin.html (752 words)

	Twilight, Sunset and Night (Site not responding. Last check: 2007-11-06)
		So states Rabbi Yoseph Karo in Shulhan Arukh, Orah Hayyim 261 that there is a mitzvah to add from the weekday to Shabbat, Yom Tov and Yom Kippur at their commencement and end.
		The time that is eligible for this addition is from the beginning of sunset (Shulhan Arukh refers to the first shekia of Rabenu Tam as 'tehilat hashekia' or the beginning of shekia.
		Shulhan Arukh is also referring in this case to sunset and twilight of Rabenu Tam.
	www.benporatyosef.com /etzahaim/halakha/twilight.htm (3909 words)

	Hamelekh Hamishpat
		Both Shulhan Arukh and the Ramah, Rabbi Joseph Karo's younger contemporary who usually represents Ashkenazic practice in his glosses on Shulhan Arukh, ignored this minority view.
		In addition to the general commitment to Shulhan Arukh, this particular decision reflects the overwhelming majority of classical commentators and decisors including the three pillars of Jewish Law, the Rif (11th C.), the Rambam (12th C.) and the Rosh (13th C.).
		Shulhan Arukh states that if one didn't have kavana in at least the first berakha he should repeat the amida.
	judaic.org /halakhot/hamelekh.htm (1238 words)

	Halachah in Brief #74
		The case the Shulhan Arukh (Orah Hayyim 27;6) knows is that of a person who writes with his right hand and does everything else with the left.
		The Shulhan Arukh records approvingly the opinion that we follow the way the person writes, while the Bah believed that we would follow that person’s general tendencies (this can get hard to determine— what is a person who throws right-handed, but bats left-handed and writes left-handed?).
		Magen Avraham, although generally sympathetic to the Shulhan Arukh’s opinion, adds that in cases where the person was "switched," meaning that he was forced to learn an unnatural way of writing, we would ignore that and follow his general tendencies.
	www.rjconline.org /hib74.htm (928 words)

	Joseph Caro
		His major works, the Beit Yosef and the Shulhan Arukh, are considered by many to be the ultimate authorities in halacha.
		There was much criticism of the Shulhan Arukh as a sole halachic authority, and commentaries, such as the Bayit Hadash of Joel Sarkes, sprung up in opposition.
		Also, the Shulhan Arukh was written mostly according to Sephardic tradition, so Moshe Isserles supplemented it with a commentary dictating Ashkenazic traditions where applicable.
	www.jewishvirtuallibrary.org /jsource/biography/Caro.html (639 words)

	The Ethics of Fundraising
		Sepharadim who follow the opinions of Rambam and Shulhan Arukh, may be lenient to rely on their opinions and use hard soap on Shabbat as long as it does not cause any hair loss.
		Rabbi Joseph Karo in Shulhan Arukh does not mention this law, but in his Bet Yoseph, he states that one should be strict and follow this opinion.
		The Shulhan Aruch, Orah Hayyim, at the end of Chapter 320, states that when a person is eating berries or other fruits with strong dyes, they should not touch their napkin with their dirty hand because they will color the cloth.
	home.earthlink.net /~etzahaim/halakha/Toothpaste.htm (6171 words)

	Halachah in Brief #66
		A siman in Shulhan Arukh related to the mitsvah of etrog gives us the opportunity to begin to consider what halakhah has to say about how we spend our money.
		The Shulhan Arukh adds that if a person is considering whether to buy one of two etrogim, that person should similarly spend a third more for the finer etrog, rather than be content with the less good one.
		Rema rules that one is not allowed to spend more than a fifth of one’s assets to fulfill a positive commandment, based on an analogy to tsedakah, where we rule that even a generous person should not spend more than a fifth of his assets on charitable donations.
	www.rjconline.org /hib66.htm (1045 words)

	Parashat Yithro - David Mescheloff
		However, the Arukh Ha-Shulhan continues, "But one may not contradict him [emphasis D. M.] to his face, for this is disrespectful, but must deliberate the matter with him, until one acknowledges the other's point.
		Regarding non-religious matters, Arukh ha-Shulhan raises the possibility that even this limitation on the form of expression is unnecessary, for disagreeing with someone, even one's parents, in non-religious matters is not an insult to the person's honor.
		Arukh ha-Shulhan says, "It is clear that if a father says to his son, 'I would like to hear your views,' the son must answer as he sees the issue, both concerning religious questions and general matters, even if his views are diametrically opposed to those of his father" (ibid.)
	www.biu.ac.il /JH/Parasha/eng/ytro/mes.html (2086 words)

	Jewish Law - Articles ("Jewish Law and Modern Business Structures: The Corporate Paradigm")
		From the period of the mid- fourteenth century until the early seventeenth century, Jewish law underwent a period of codification, which led to the acceptance of the law code format of Rabbi Joseph Karo, called the Shulhan Arukh, which serves as the basis for modern Jewish law.
		162 See Soloman Ganzfried, Kitzur Shulhan Arukh 65:28; Menashe Klein, Mishnah Halakhot 6:277; see also Moshe Sternbuch, Moadim Uzmanim 3:269 (stating that a corporation is a partnership unless all or most of the shareholders are non-Jews).
		284 Rabbi Joseph Karo is known as "the Author" (ha-Mehaber) because of his authorship of the Shulhan Arukh.
	www.jlaw.com /Articles/corporations_notes.html (17108 words)

	Gambling in Jewish Law (Site not responding. Last check: 2007-11-06)
		He goes on to say that not only according to Sepharadim who are bound by the Shulhan Aruch, who rules with Rambam like Rami Bar Hama, is such a practice forbidden but that even Ashkenazim, who may rely on the lenient ruling of the Rema, should desist from such a practice.
		This prohibition is codified in the Shulhan Aruh73.
		23 Shulhan Arukh Hoshen Mishpat chap 34 hal 16
	www.benporatyosef.org /etzahaim/halakha/gambling.htm (7818 words)

	The Shulhan Arukh
		The Shulhan Arukh summarizes the conclusions of the Beit Yosef.
		In recent generations, acceptance of the Shulhan Arukh has come to be regarded as a defining criterion of religious Orthodoxy and traditionalism.
		Of the three principal pillars of the Shulhan Arukh, only Asheri had non-Sepharadic roots, having lived most of his life in Germany before moving to Spain.
	www.acs.ucalgary.ca /~elsegal/TalmudMap/ShA.html (446 words)

	MyJewishLearning.com - Texts: Overview: Modern Halakhic Texts
		The publication of Joseph Caro's Shulhan Arukh in the 16th century marked the end of an important era in the history of Jewish legal literature.
		As with earlier codifications of Jewish law, the publication of the Shulhan Arukh was not universally accepted.
		The publication of such substantial commentaries led to the eventual acceptance of the Shulhan Arukh, and in turn spawned new generations of commentaries and meta-commentaries that continue to be published today.
	www.myjewishlearning.com /texts/halakha/modern_texts.htm (627 words)

	The Shulkhan Arukh
		The legal code known as the Shulkhan Arukh, compiled by the great Sephardic rabbi Joseph Caro in the mid1500s, is still the standard legal code of Judaism.
		A major reason for its universal acceptance is that it was the first code to list the differing customs and laws of both Sephardic and Ashkenazic Jewry.
		To this day, rabbinic ordination (semikha) usually is given to a student only after he has been examined on the Shulkhan Arukh, particularly on those sections that deal with kashrut (dietary laws).
	www.jewishvirtuallibrary.org /jsource/Judaism/shulkhan_arukh.html (496 words)

	Heritage
		The author [of the] Beit Yosef and the Shulhan Arukh is wise and more preferable to a prophet, [he] has.
		I have come after him to spread a cloth upon his Shulhan Arukh which he authored and upon which rest fine fruits and tasteful dishes that man will love.
		And I see all his words in the Shulhan Arukh as though they are from the mouth of Moses [who received them] from the mouth of God.
	www.pbs.org /wnet/heritage/episode5/documents/documents_9.html (287 words)

	l e a r n @ j t s PARASHAH Rosh Hashanah 5760 (Site not responding. Last check: 2007-11-06)
		According to the Shulhan Arukh, the 16th-century halakhic code which still governs much of Jewish practice, Jews in the synagogue on the High Holy Days are permitted to raise their voices while praying.
		Elsewhere, the Shulhan Arukh makes it clear that on all other days of the year, we are expected to address God in the synagogue silently, so as not to disturb those sitting nearby.
		Joseph Karo, the Spanish refugee from Toledo who authored the Shulhan Arukh in an era of wrenching persecution and dislocation, died in 1575, more than a century after the introduction of movable type into Europe.
	learn.jtsa.edu /topics/parashah/5760/rh.shtml (1193 words)

	Bartholomew's notes on religion
		The organization's leader, Rabbi Zinovy Kogan, was questioned last week as part of an investigation reportedly launched at the behest of Russian nationalists, who said the code incited ethnic hatred and racism.
		Kitzur Shulhan Arukh is a nineteenth-century compendium of material from the
		Shulhan Arukh; media reports seem to be using the two document titles interchangeably).
	blogs.salon.com /0003494/2005/07/20.html (1238 words)

	'Shulhan Arukh' -- Joseph Karo (Site not responding. Last check: 2007-11-06)
		The Shulkhan Arukh's exhaustive presentation of the details of Jewish law is suggested by the following, taken from the section listing the laws of Torah study, in which Karo gives directives to both teachers and pupils:
		In 1536 he settled in Safed, Palestine, where he was ordained by the great Talmud authority, Rabbi Jacob Berab, and where he founded his own Talmudical academy (Yeshivah) and wrote most of his outstanding works.
		His most popular work, the Shulhan Arukh, is a condensation and summary of his extensive work on Rabbinic Law, the Bet Yosef, which was originally planned as a commentary on Jacob ben Asher's code, the Arbaah Turim.
	ddickerson.igc.org /karo-shulhan-arukh.html (356 words)

	Morsels of Hebrew Grammar
		In his far more popular work, Shulhan Arukh (O.H. 489:1), Rabbi Karo lays down that one is required to say hayom yom ehad ('Today it is one day.'), and at that point Rabbi Moshe Isserles (Rema, 16th century) in his commentary Mapa inserts the word baOmer in small Rashi script in brackets.
		Rabbi Judah Ashkenazi in his commentary on the Shulhan Arukh introduces a new factor: he writes that the Ari, the most widely accepted exponent of the Kabala, prefers laOmer.
		The Mishnah Berurah (a commentary on Orah Haim, the first section of the Shulhan Arukh by Rabbi Israel Meir Kagan best known as the author of Hafetz Haim) states that though the majority of commentaries prefer laOmer, it is not necessary to say it that way.
	www.shemayisrael.co.il /parsha/klarberg/archives/emor61.htm (660 words)

	MyJewishLearning.com - Daily Life: Showing Respect for the Synagogue
		[The Shulhan Arukh continues:] "No monetary calculations should be made there unless they are for religious purposes, collecting money for charity, for example, or for the redemption of captives.
		The reason why the Shulhan Arukh treats the "house of study" more leniently than the synagogue is because scholars spend a good deal of their time in the former, so that a dispensation is required in order to enable them to study without interruption.
		Curiously enough, the Shulhan Arukh rules that it is permitted to spit in the synagogue provided the saliva is erased with the foot or where there is an absorbent material there so that the saliva is not seen.
	www.myjewishlearning.com /daily_life/Prayer/TO_Synagogue/Respect_for_Synagogue.htm (1753 words)

	S.C.J. FAQ: Section 21.2.7. Jewish Childrearing Related Questions: Naming: What about babies who are stillborn or die ...
		135b; Evel Rabati I; etc.) The Shulhan Arukah addresses whether a eulogy is permitted; it says for the children of the poor, it may be done from the age of five and onward; and for the children of the rich, from six and onward (M.K. 24b; Shulhan Arukh 344.4).
		Note that, strictly speaking, it was not necessary to bury amputated limbs (Shulhan Arukh, Yoreh Deah #209).
		It's very easy to think of the traditional position as "heartless." When you've lost a baby and need to grieve, it's natural that you'd want to do it in the way you're familiar with.
	www.shamash.org /lists/scj-faq/HTML/faq/21-02-07.html (1011 words)

	Divrei Mordechai - Shavuot 5760
		Rabbi Yehoshua Falk (1555-1614, Poland), known as the "Sema" after his commentary to the Shulhan Arukh (Sefer Me'irat Anaiyim), wrote a commentary on the Tur.
		Discussions on the question she raised fill many of the commentaries printed around the Shulhan Arukh, some rabbinic responsa and notes in many other works of the Aharonim, the later authorities.
		Accordingly, this page of the Shulhan Arukh is peppered with their oppositions to the Magen Avraham's view.
	www.utj.org /Torah/mfriedfertig/Shavuot5760a.html (1323 words)

	Jewish Education at the Lookstein Center - Haym Soloveitchik
		A similar disposition informs the multi-volumed Arukh ha-Shulhan, the late nineteenth century reformulation of the Shulhan Arukh.
		The difference between his posture and that of his predecessor, the author of the Arukh ha-Shulhan, is that he surveys the entire literature and then shows that the practice is plausibly justifiable in terms of that literature.
		This is best epitomized in the title of one of the four units of the Shulhan Arukh.
	www.lookstein.org /links/orthodoxy.htm (16794 words)

Try your search on: Qwika (all wikis)