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קטגוריה משנית
what is the most complicated question in Halacha? I mean disputed that has never been solved
ב"ה Shalom I don't feel I can give grades to what is a complicated question and what is not, besides the fact that which is called complicated or not is relative to the person who is familiar or unfamiliar with the issue. What I think is more important is to pay attention to many unsolved Halachic issues in our daily life. Just a few common examples: The Gemara (Menachot 33a) says that a Mezuza. should not be affixed like a bolt. However, the meaning of the bolt differs. Rashi says the improper position is when the Mezuza is horizontal, while the permitted way is when the Mezuza. is in the vertical position. Rabenu Tam says the exact opposite. The upright position is improper because it is not an honorable position, while the horizontal position is like that of the Luchot Habrit in the Ark. The Shulchan Aruch's opinion is that the Mezuza must be upright. According to the Rema the Mezuza. should be horizontal. However, in order to meet the demands of both opinions the Mezuza. should be place at a slant. The opinion of the Shuchan Aruch is the Sefaradi minhag while the slanted Mezuza. is the Ashkenazi minhag. Another popular difference ,is the issue of Tefillin of Rashi and Rabbenu Tam as to the order of the different parchments placed in the Tefilin. What concerns us is the study of Torah even if a question is unsolved. The Talmud is the source for all our answers, and even in the Talmud we have unsolved issues, which are concluded with the words "Teku"= תיקו , which people usually interpret to mean " that Tishbi=which refers to Eliyahu Hanavi shall solve all the questions". (תוספות יום טוב עדויות ח:ז) This concept appears about 150 times in the Talmud. We have rules to unsolved questions. When in doubt over a Rabbinical issue, a person can be lenient, if it's a Torah doubt we follow the more stringent opinion and then sometimes there are other rules that apply. There have been many questions over the generations, which have had the Rabbinic world in major controversies. So our concern is to study the Torah. This discussion is summed up very well un the Talmud Chagia 3b; …the verse (Kohelet 12:11) states: “Well fastened [netuim].” Just as this plant [neti’a] flourishes and multiplies, so too matters of Torah flourish and multiply. “Those that are composed in collections [ba’alei asufot]”: These are Torah scholars who sit in many groups [asupot] and engage in Torah study. There are often debates among these groups, as some of these Sages render an object or person ritually impure and these render it pure; these prohibit an action and these permit it; these deem an item invalid and these deem it valid. Lest a person say: Now, how can I study Torah when it contains so many different opinions? The verse states that they are all “given from one shepherd.” One God gave them; one leader, i.e., Moses, said them from the mouth of the Master of all creation, Blessed be He, as it is written: “And God spoke all these words” (Shemot 20:1). The plural form “words” indicates that God transmitted all the interpretations of the Ten Commandments. Since the Sages invariably utilize the Torah itself or the statements of the prophets as the sources for their opinions, there is a certain unity to the study of Torah, despite the numerous explanations and applications.... All the best
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