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Tznius, Modesty

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Archive of Torah Bytes on Tznius

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Loshon Hora about the Deceased

Loshon Hora about the Deceased It is forbidden to denigrate and disparage deceased individuals. There is a cherem kadmonim (a ban from the early authorities) upon this [1], indicating that it is a severe transgression.[2] This applies even to a deceased am ha'aretz (ignoramus). (However, it would seem that it would be permitted to speak about a rasha who did not repent before his deaht.) [3] To degrade a Torah scholar after his passing is a much greater offense, and one is liable for the punishment of nidui (a form of ex-communication) for doing so. Criticizing his Torah writings in a disrespectful manner is even worse than attacking the individual himself. [4] [1] Even though the cherem is brought down as not being "motzi la'az and shem ra" on the dead -- which implies speaking falsehood -- most poskim hold that loshon hora is assur (forbidden) even without the cherem. Some poskim hold that the cherem includes loshon hora as well as motzi shem ra (R' Chai

REMOVING MASKS FOR SHMONE ESREI

REMOVING MASKS FOR SHMONE ESREI based on the droshos of HaRav Moshe Sternbuch, shlita “The blessing, that you will heed the commandments of Hashem your G-d (Devarim 11:27) Although the Rambam says (Hilchos De’os 1:3-4, 2:2) regarding character traits that one should generally follow the medium path, that only applies to middos, and when it comes to halocho there can be no room for compromise. The mitzvos have to be observed with “extremism”, punctiliously and down to the last detail. A contemporary example is removing masks concerning which Rav Sternbuch issued a ruling two months ago, and he reiterated this week that one must be careful about this, since such conduct is necessary for the sake of honoring the Shechina. Although masks are said to be useful in preventing the spread of the virus, only a situation of immediate and tangible danger is considered a situation of pikuach nefesh for halachik purposes (see Chazon Ish, Teshuvos Ukesovim, section 48). A mask is not considered

Masks and Shemoneh Esrei

MASKS DURING SHMONE ESRE In a letter issued this week Rav Sternbuch writes that one should not wear a mask when praying Shmone Esre. Although doctors state that masks are useful in preventing the spread of the virus, only a situation of immediate and tangible danger is considered a situation of pikuach nefesh for halachik purposes (see Chazon Ish, Tehuvos Ukesovim, section 48). A mask is not considered a respectable item of clothing, since it is not designed for the purpose of covering part of the body. In normal circumstances one would not wear it in front of an honorable personality. Even though currently heads of state are themselves walking around with a mask, they only agree to this affront to their dignity because of a far-fetched perceived danger. When we stand before the King of Kings we have to determine the parameters of pikuach nefesh according to the Torah. Even though doctors state that masks are useful in preventing the spread of the virus, it would appear tha

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Tznius, Modesty

Archive of Torah Bytes on Tznius

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