Q&A

Does the kilei zera'im prohibition also apply to pots with a hole?

Does the prohibition of kilei zera'im apply to annual flowers/plants that are not eaten?

I just bought some flower seeds, and I was wondering if I'm allowed to plant them now. I looked at the Shulchan Aruch and I wasn't quite sure I understood what it meant that you're not allowed to plant "a king's garden." 

I want to build a storage area in my yard, but there's an avocado tree currently standing in the area where I want to build it. Am I allowed to uproot the avocado tree?

You taught me that flowers and non-edible plants (and trees) can grow under a vine, but vegetables and edible herbs cannot.

What about a plant that I understood to be only ornamental, but I have discovered on the internet can also be used like spinach and other edible leaves?

 The plant in question is sweet potato vine. Its roots or tubers are not edible but the leaves can be used as food. Is it a problem even if we don’t eat them?

Our grapevine is in its second year of orlah. If we cannot let that plant grow under the vine, has it had a negative effect on the vine and future grapes already?

Near Mitzpeh Ramon, there is a vineyard with table grapes. Should one conclude me'ein shalosh by saying al haeitz ve'al peiroteha or al haeitz ve'al hapeirot?

I planted an African blue basil plant in my garden (in Israel). I recently learned that this plant is propagated through cross pollination of two other basil species. Is it permitted to keep this plant in my garden? I assume so but want to check. I would love to understand the analysis. Thank you!

I am a media student, and throughout my studies I frequently encounter complex halachic questions concerning the boundaries between freedom of expression, information disclosure, and lashon hara (harmful speech). From my time in yeshiva, I recall that the Chafetz Chaim sets stringent and detailed conditions for when speaking lashon hara for a constructive purpose is permitted. At times, it seems as though halacha tends to protect the offender—shielding him behind a wall of silence—while the victim, who has been harmed, remains unprotected and without recourse. How can we understand the Torah’s approach, which appears to exercise extreme caution toward wrongdoers rather than coming to the aid of those they have hurt?