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Answer: The gemara (Berachot 18a) forbids "holding a sefer Torah and reading it, wearing tefillin on his head," wearing tzitzit in an obvious manner, davening, and reciting Kri’at Shema in a cemetery/close to the deceased, due to the concept of lo’eg larash (literally, mocking the pauper). Chazal applied "One who mocks the pauper blasphemes his Maker" (Mishlei 17:5) to one who performs actions (especially mitzvot) in front of the deceased in a way that "reminds" them that they are now incapable of doing such special activities. The Shulchan Aruch (Yoreh Deah 367:3) forbids speaking words of Torah there even if not from a sefer, and there is a question whether holding a sefer Torah without reading from it is forbidden (Pitchei Teshuva ad loc. 2). The Beit Yosef (Orach Chayim 23) infers from the gemara’s language of tefillin on the head that tefillin shel yad are not a problem because they are not visible. He rules, therefore, that covering tefillin shel rosh (Shulchan Aruch, Orach Chayim 45:1) and tzitzit (ibid. 23:1) is sufficient.
How should we view listening to recorded Torah with earphones? In certain contexts, limud Torah refers to that which is spoken. The Shulchan Aruch (OC 47:4) rules that one does not need a birkat haTorah before learning Torah in his head, and this apparently includes reading with his eyes only from a sefer (Taz ad loc. 3; Mor U’ketzia, OC 47 may disagree). The Gra (ad loc.) disagrees because contemplating Torah is included in the mitzva. In that context, the Shaarei Teshuva (47:2) reasons that listening to divrei Torah is like speaking them; it is unclear if that applies to listening to a recording rather than a person (see Halichot Shlomo 6:5).
Bemare Habazak - Rabbis Questions (654)
Rabbi Daniel Mann
445 - When to Top the Bagel?
446 - Learning in a Cemetery
447 - The Transition From Shabbat Into Tisha B’Av
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How noticeable must something be to be forbidden? Reciting Kri’at Shema and tefilla are forbidden even though they need not be audible or from a book (Shulchan Aruch, OC 62:4). Is that because it is usually discernable, or because it is active, which may make it worse than just leaving covered tefillin or tzitzit on? If so, is listening (and/or putting on the recording) to a shiur active, or do we view it as coming from an outside source to a passive listener?
Some sources may indicate that a mitzva can be forbidden even if not seen, if there is a visible sign that it is taking place. The Taz (OC 45:2, accepted by Mishna Berura 45:3) says that one needs to cover not only the tefillin shel yad but also the retzuot on the finger. Presumably it is not because of the retzua on the finger itself (which is not a full-fledged mitzva), but because it is a sign that he is wearing tefillin on his forearm. Similarly, the Shiltei Gibborim (45:1) says that one may not carry a sefer Torah in a cemetery even if it is fully covered because people realize what the bulge is. Would we say, then, that someone who sees you with the earphone will figure out you are listening to a shiur? Is it enough that you might be using it for something else? Would we follow what one would guess about you or about most people?
We have been unable to conclude that your situation is discernable enough to be forbidden. We add in the leniency of the Netziv (Ha’amek She’ala 14:6) that since in our days, bodies are buried deeper than ten tefachim, lo’eg larash does not apply. So we will not rule to deprive you of the opportunity of limud Torah. You should seek your employers’ agreement, to ensure you are not guilty of lowering the quality of your work or upsetting others around you. Also, try to conceal what you are doing as best as you can.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
Rabbis in Midrash
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
