texts: Can one attach a straw or some other "extension" to a shofar and blow into it

texts:
Shulchan Arukh, Orach Chayyim 586:19 says:

  הִרְחִיק אֶת הַשּׁוֹפָר וְנָפַח בּוֹ וְתָקַע בּוֹ, פָּסוּל.

  If he distanced the shofar from him and breathed into it and blew, it
  is invalid.

I'm not sure if this implies that one's mouth must always be on the shofar itself, or this deals with a specific case where one blows into the shofar from a distance, i.e. there is space (air) between one's mouth and the shofar.

Let's say one is uncomfortable with the shofar aperture or the hardness of the shofar resting on his lip. He wants to insert a straw or a rubber tube into the narrow opening of the shofar and blow into the straw or tube. Can he do this, halachically?


texts:
Who knows two hundred ninety-six?
?ששה ותשעים ומאתים - מי יודע
In the spirit of the song "Echad - mi yodeya", please post interesting and significant Jewish facts about the number 296.
Don't run after lazy gematria unless it's rock-solid.
Check out mi-yodeya-series for the previous two hundred ninety-five entries in this ongoing series.
Please include sources for your information wherever possible, as with all other answers on this site.


texts: Which Rishonim viewed maaseh bereishit as an allegory?

texts: I have often heard that many rishonim were comfortable with the idea that at least the first week of creation could be read allegorically, not literally. What are the specific sources that support this idea?


texts: Why does the Targum switch the order when identifying Memuchan and Hasach?

texts:
Targum on Esther identifies Memuchan as Haman (in 1:16):

  ממוכן הוא המן

  Memuchan, who is Haman

Yet on 4:5, when he identifies Hasach as Daniel, he switches the order:

  דניאל דמתקרי התך

  Daniel, who is called Hasach

(In the subsequent verses in each part of the Megillah, the Targum consistently uses the names in the Megillah.)

Why is it that in 1:16, he starts off with the name used in the Megillah and identifies who it is only after, while in 4:5, he gives the character's actual name and then refers to him as the Megillah does? Why not, in 4:5, say התך הוא דניאל, or in 1:16 המן דמתקרי ממוכן?


texts: Why does Samuel turn to leave and then kill agag?

texts:
In Samuel I 15:27 Samuel turns to leave then Saul admits guilt, asks for forgiveness, and prostrates, and then Samuel summons Agag and kills him.

It seems that had Saul not stopped Samuel, he would have left.
Why would Samuel not, in any case, have Agag brought to him before leaving?


texts: If a woman converts to Judaism while pregnant, will her child be a Jew?

texts: If a woman converts to Judaism while pregnant, will her child be a Jew once born?


texts: Hebrew Calender API/Library in PHP or Javascript to add days, month or years to Julian date

texts:
I have a web project where I need a function either server-side using php or client-side using javascript where I can pass in a Georgian date and have month(s) or years added to it according to the Hebrew calendar, and return a Julian date.

for example the date 12/8/2014 which is 15 Kislev when adding a month it should return 1/7/2014 which is the Hebrew date of 15 Tevet instead of 1/8/2014 which is returned by regular date add functions which is actually 16 Tevet.

I've searched around and couldn't find anything, Hebcal doesn't seem to have any of these params.


texts: All meat has at least some blood in it, no matter the form of kashering , salting or cooking. How much is too much? Why don't the red/pink blood-containing "juices" make meat eating forbidden?


texts: Shabbos is Engraved in the two Luchos - I thought only one?

texts:
In the song Yom Shabbaton it says:

  חָקוּק בִּשְׁנֵי לֻחוֹת אֲבָנִים

Translated as:As is engraved in the two Tablets of stone

The text of this song seems to imply that the commandment of shabbos is on both tablets of the Luchos while everyone who knows the basic form of the ten commandments knows its only on one side of the Luchos as yo can see in any picture of the Luchos?


texts:
In every musaf prayer service, we read an excerpt from Bamidbar delineating the musaf animal sacrifices of the day. While each day's passage in Bamidbar includes also a description of the flour and oil offerings brought along with the animals, we don't read that excerpt, instead summarizing it; we use the same (or almost the same) wording every musaf prayer.

Why do we summarize instead of finishing up the quotation we've started?
Are there any nuschaos (versions) that do (or did) include the entire quotation rather than a summary?

The one exception is the musaf of Shabas, whose passage in Bamidbar we quote entire and do not summarize.

Does the reason I seek above for summarizing not apply to Shabas? If it does apply, why don't we summarize the passage of Shabas also?
Are there any nuschaos (versions) that do (or did) summarize the passage of Shabas as other days'?

On later reflection: The reason we don't summarize the musaf of Shabas (my third bulleted question) is presumably that it'd require quoting half a pasuk a verbatim. But a source for that would be nice; and, anyway, that doesn't answer my first two (and last) bulleted questions.


texts: Found a photo of the Great Synagogue of Tunis and emblazoned on the outside of the synagogue, is a very large tetragramaton that is vsisible for all to see from the street or courtyard. Is there any halakha forbidding this, or allowing it? It's not something one sees often so wondering what the story behind it is.


texts: Which woman false prophet is the Baal Haturim referring to?

texts:
Deuteronomy 13:2 says:

  כִּֽי־יָק֤וּם בְּקִרְבְּךָ֙ נָבִ֔יא א֖וֹ חֹלֵ֣ם חֲל֑וֹם וְנָתַ֥ן אֵלֶ֛יךָ א֖וֹת א֥וֹ מוֹפֵֽת׃

  If there appears among you a prophet or a dream-diviner and he gives you a sign or a portent

The Baal Haturim writes very cryptically on this:

  בקרבך- בגימטריה  זו האשה

  Among you - This has the same numerical value as "this is the woman"  .

This implies the false prophet among you means "the woman". Who is the Bal Haturim referring to?


texts: Did the Rambam write in response to the Ibn Ezra?

texts:
According to some interpretations (including, it seems, the explanations of Spinoza) the Ibn Ezra's commentary makes allusion to the idea that some of the Torah (beyond the talmudic discussion of the final pesukim of the Chumash) was not written by Moshe, but was added later.

The Rambam says clearly that the Torah that we have is the divine and perfect one given to Moshe (as mentioned in this answer).

Is there any way to know if the Rambam (who was born when the Ibn Ezra was about 49 years old) was aware of the writing of the Ibn Ezra and if his formulation of the Ikkarim was in any way a response not to external, non-Jewish claims against the divinity and perfection of the text, but to the Ibn Ezra's potential claims?


texts: What is the halachic definition of a blind person?

texts: According to secular American law a person can be legally blind even if that person is able to see to some small extent. I'd like to know what the halachic definition of blindness is. Is it someone who 100% cannot see anything at all or does it follow any other parameters?


texts: Views on participation in the Chidon Hatanach

texts:
In perusing Rav Moshe Tzuriel's Otzros Hamussar (page 1125, here), I noticed a section in which he writes strongly against participation in (and watching) the Chidon Hatanach, and also cites Rabbi Yechezkel Sarna as feeling the same way when a student in Chevron Yeshiva wanted to participate in it.

His reasoning is that it has turned Torah into a game, which is inappropriate. He also cites a passage from Sefer Chassidim which supports such an argument.

So, which other poskim have written about whether or not it is permitted to take part in/watch the Chidon Hatanach, and what was their response and reasoning?


texts: To whom should one's Maaser be given first, a Kolel or poor people?

texts:
Are those learning in the kolel considered poor? They are able (at least where I'm from) to make a pretty decent living, with the Kolel's salary and support from their families.

Is it more important to help those in a more desperate financial situation?


texts:
Avraham first has a child with Hagar -- the same Hagar who was giften as a maid servant by Par'oh after the events in Egypt. The only discussion of her name that I saw was in the Chizkuni (on Bereishit 16:1) who says that Par'oh made her a reward to Sarah (with the word for reward as  אגרך, therefore, her name was Hagar).

This suggests that she had no name beforehand, or that she had another name (was Keturah her birth name?), as she is given this name only when she is handed over by her father. Are there any sources which discuss her name more thoroughly?

It seems to me that she was the one with whom Avraham "settled" -- not permanently residing (in the same way that he Hagada mentions that Yaakov went to Egypt lagur, to settle, but not to stay -- שֶׁלֹא יָרַד יַעֲקֹב אָבִינוּ לְהִשְׁתַּקֵּעַ בְּמִצְרַיִם אֶלָּא לָגוּר שָׁם) and since she is named at some point after her birth, it makes as much sense to give her this name to show she isn't really Avraham's "real" wife as it does to name her to show that she is a gift to Sarah.


texts: Are there any Jewish sources that discuss vampires?

texts: Are there any sources in Judaism that discuss vampires? I am aware that it is mentioned in the sefer hassidim but have not found any other source material. I am specifically curious if there are any sources that connect it to the metzitzah process during bris milah but I'd be happy with any sources that discuss vampires in general.


texts: Can a Jewish actor participate in a pie-throwing scene that uses non-kosher pies?

texts:
For those younger readers who may be unfamiliar, (call me an "A.K." if you wish) pie throwing was a common comedic scene and activity in several movies and T.V. skits such as The 3 Stooges (nyuk nyuk).

There are several places that are trying to re-create these "older" films and comedy bits using pie throwing.

Can a Jew participate in these pie throwing scenes if the pie cream is non kosher? The idea of these scenes, of course, is not to eat the cream pies, but, inevitably, when you are hit with a pie and have cream all over your face, you are quite likely to lick it off just to clean yourself a bit, or some of the cream will probably go into your mouth, anyway as soon as you are hit with the pie.

In short, the kavana is not to eat / taste. Does this lack of kavana nullify any problem of eating non-kosher cream?

Additional Aspect added:

What if the crust contains lard? With the cream top, would this now be an instance of basar b'chalav (meat & dairy) as lard comes from pig's fat? Or is there no such issue as pig is non-kosher?

(FYI - Mr. Goldwyn and Mr. Mayer are no longer alive to direct this film, so there is no chance to request the director to buy only kosher pies!)


texts: Midrash Genesis Rabbah 1.11 -- clarification to the answer the children recieved about the two forms for mem, nun, zade, peh, & kaf?

texts: I'm currently reading Midrash Rabbah (Bereshis), and I'm intrigued by the story in 1:11, where the children attend the House of the Assembly on a stormy day and ask why there are two forms to the letters mem, nun, zade, peh, and kaf (I've often wondered this myself!!). An explaination is given, describing how the Torah was transmitted "from utterance to utterance, from Faithful to faithful, from Righteous to righteous, from mouth to mouth, from hand to hand" and then it mentions Moses and G-d. However, I'm left still scratching my head how this explains the two forms of these letters and why these letters, specifically?  Can someone help clarify this midrash for me? Thanks!


texts: Should a Jew from outside Israel who is visiting Israel for Sukkot eat in the Sukkah on Shemini Atseret?

texts:
Halachipedia writes that

  Outside Israel, on the eighth day of Sukkot (first day of Shemini
  Atseret), one should eat in the Sukkah without a Bracha of Leshev
  BaSukkah.

The source for this is quoted as Rambam (Sukkah 6:13), Tur and S”A 668:1.

The question is what should someone who lives outside Israel  do on  Shemini Atseret if he is eating with a family who live in Israel and who therefore eat in the house.

Halachipedia says

  A Jew from outside Israel who is visiting Israel for Sukkot should not
  eat in the Sukkah if it’s difficult to sit alone in the Sukkah.

and quotes Nitai Gavriel (Hilchot Arbah Minim Sh”t 8), Sh”t Minchat Yitzchak 9:54, Rabbi Shlomo Zalman Auerbach in Sh”t Minchat Shlomo 1:19, Rabbi Ovadyah Yosef in Chazon Ovadyah Sukkot(pg 480-1), Ot Hei LeOlam (vol 2 pg 87c; quoted by Sdei Chemed Sukkah 1) as sources.

Chazon Ovadyah Sukkot (pg 480-1) writes explicitly that if it’s not difficult to eat in the Sukkah such as one is staying by himself then he should sit in the Sukkah. However, Sh”t Minchat Shlomo 1:19 exempts such a person in all circumstances. So writes the Piskei Teshuvot 668:2 in name of Sh”t Minchat Yitzchak and Sh”t Minchat Shlomo.

What practical rulings have been heard on this subject?


texts: What is this line about Rachel referring to?

texts:
What is this line in the classic song Mama Rochel talking about?

  But when nightfall came, Destiny betrayed,
  The veil concealing another.
  Yet her sister's shame, not her shattered dreams,
  Took hold of her heart and her senses.
  (Lyrics)

I'm wondering what the bolded part is talking about.


texts: My obligation to not let other avoid taxes

texts:
Let's say I'm a customer. There is a seller who is offering me a deal in such a way that it is obvious he's trying to avoid paying taxes. (For example, the seller insists on cash payments and a lack of documentation). Do I have a halachic obligation to insist on a more trackable form of payment that will be harder for the seller to hide from the tax authorities?

Just to save some speculation, in both the US and Israel the obligation to pay sales tax/VAT falls on the seller, not the buyer, and the seller is required to report cash transactions (although obviously not all do). So as far as the state is concerned I am blameless if the seller decides to commit tax fraud. My question is if halacha says something different.


texts: Can one publicize a poor experience with a service provider to discourage others from using him?

texts:
Trigger situation for this question: someone asked for a doctor recommendation on a WhatsApp group with 200+ members. When a particular doctor was mentioned, one of the members wrote he had a bad experience with this particular doctor and wasn't recommending it. That person could have chosen to interact 1-1 with the requester but decided to inform everyone to discourage them since he thinks this doctor made a professional mistake when treating him.

Is this lashon hara?

Without addressing this particular situation, since whatever happened happened, are there circumstances where it might be allowed to publicize a negative experience with a service provider to discourage other people from using him?

Does it make a difference if one tells the specific person who has a "need to know" vs. a broader group of people who might one day need this particular service provider?

And is there a need to have a factual basis confirming the poor experience? (e.g., an insurance claim that was paid, a second doctor that would have confirmed it?) or is it all in the eyes of the client?

Assume everyone is Jewish if that makes a difference. And I'm of course interested in halachic sources vs. only personal opinions.


texts:
If a person begins Maariv and has just answered Barchu, and then realizes that they are going to have to go to the bathroom before they can say Shemoneh Esrei, when is the best time to go?  Should they go immediately and not say Shema with the congregation, go after they finish Shema and not be there for Hashem Elokeichem Emes, or speed ahead and go after finishing everything up until Shemoneh Esrei and miss answering Amen to the berachos leading up to Shemoneh Esrei, and possibly Kaddish?

I am assuming that the person will make it back to start Shemoneh Esrei with the tzibbur no matter which of the above options he chooses.  Thus I am not including the option of leaving after Kaddish or immediately before Kaddish, when I assume it is unreasonable to get back to start with the tzibbur.


texts: The Chizkuni Bireishis 25:8 says at the end of his comment that Esav also did Teshuva. Is there other sources for this amongst the Rishonim and Chazal?


texts: Please explain Oruch Hashulchan O Ch 102 (9)

texts:
Learning Oruch Hashulchan O Ch 102 (9), my chavrusa and I could not understand the second paragraph here.
The subject is whether one may sit next to someone saying the Amidah in synagogue. The first paragraph says the sitter must stand even if were sitting there before the other came.

The first part of the second paragraph says that this applies even if the sitter sits in his assigned place.  The second part seems to say that someone learning does not have to stand. We do not understand the difference.

סימן קב סעיף ט

  ויש אומרים דזהו דווקא בביתו. אבל במקומות המיוחדים לתפילה כמו בית
  הכנסת, אפילו היושב ישב כבר – מחויב לעמוד (ב"ח ומגן אברהם סעיף קטן ד').
  דכיון שהם מקומות המיוחדים לתפילה – לא שייך לומר שעשה זה שלא כהוגן במה
  שעמד להתפלל אצל היושב, דלאו כל כמיניה של היושב לבטל את זה מלהתפלל
  במקום זה? וממילא שזה מחויב לעמוד.

  ואפילו יש לו מקום מיוחד בבית הכנסת ויושב עליו – צריך לעמוד. אך זהו
  וודאי כשלומד, דאינו צריך לקום אף לדעת הטור דתורה אינה פוטרת העמידה,
  מכל מקום בכהאי גוונא דהוא קדים לישב דאינו צריך לעמוד. ואפילו מידת
  חסידות ליכא

Please help.


texts: Is a woman allowed to freeze her own ova if she is coming to the later years of her life and is afraid she will miss her opportunity to have her own children naturally or otherwise, or is that frowned upon in Halacha?


texts:
According to Aruch Hashulchan seen here siff 8 , it was given at Sinai to Moshe.
But is Kabbalah today  the same as back then? (I hope this question is not unclear)

Is the Kabbalah as the Rabbis have it today the same Kabbalah as Moshe had?

Or is this another type of Kabbalah?

(if any of this is true)


texts:
Are electrical wires Muktzeh? For example, I keep a few chargers for my mobile devices on my desk.

If so, what category of Muktzeh do they go under?


texts: What were the arguments against the dafyomi cycle?

texts: What were the arguments against the dafyomi cycle proposed by Gedolim when Rabbi Meir Shapiro tried to found it?


texts: Does a truck driver need to put a mezuzah on his truck?

texts:
Let's say someone is a constantly travelling truck driver. He has no firm "home" other than his truck, so he sleeps in his truck.

My rav explained that if someone rents a home and is there for more than 30 days, he is required to place a mezuzah.

Two scenarios regarding the truck driver:

1 - He sleeps in the back seat of the truck cab. He owns the cab. It seems that this would be considered his "home". Or, is there a minimal required spacing needed to define a dwelling and the cab is too small to fit this requirement?

2 - He sleeps in the trailer part of the truck. However, the trailer is shlepped from one haul to the next one. He might have the same trailer for 30 days, depending on his assignment and how long the trip is. He might have that trailer for only 3 days after which it is detached and he gets a different trailer.

Should he move the mezuzah around from one trailer to another or is he considered as if he never has any type of permanent home and would always be exempt from any mezuzah?


texts: Paradox of the Evil Inclination: Hashem commands to disobey Himself?

texts:
I understand that to make this world spinning (to get to its purpose of bestowing the world to come), the Evil Inclination (Yetzer Harah) is commanded by Hashem to constantly drag us to do transgressions (as defined by the Torah), so we fight back and get rewarded etc.

Solicitation to transgressions explicitly contradicts the Torah (דין מסית ומדיח). On the other hand, we hold that Hashem and the Torah are one ("אורייתא וקב"ה וישראל חד איהו"). That brings me to the paradox that Hashem commands to disobey Himself.

How can this paradox be solved?


texts: What is the halacha regarding averot that one must not do even to avoid death? I have heard, but do not believe it to be correct, that the halacha is that one must prefer death to (1) forced conversion to another religion, (2) cursing the name of G-d, and (3) (one other which I forget!). This seems to me contrary to the idea that the laws are for life, and not that life is for the purpose of the laws, for example, it is permitted to eat tref in order to save one's life. Please instruct me on these questions. Thank you.


texts:
When God changed Abram's name to Abraham, it was a promotion of sorts:

And you shall no longer be called Abram, but your name shall be Abraham, for I make you the father of a multitude of nations.  I will make you exceedingly fertile, and make nations of you; and kings shall come forth from you. I will maintain My covenant between Me and you, and your offspring to come, as an everlasting covenant throughout the ages, to be God to you and to your offspring to come. [Gen. 17:5-7]

So how come many Jews name their sons Abram instead of Abraham?  (I know some, but I don't know of a Jewish woman named Sarai.)


texts: What sort of covering is required for Challa and cake while making Kiddush?

texts: The Halacha is that we cover the Challa / Cake while we make Kiddush in order not to embarass it (Talmud Yerushalmi as quoted by the Tur, Orach Chaim 271) as we are not making Hamotzi / Mezonos first. Is a clear covering adequate (plastic / cellophane) or does it have to be non see through?


texts: May one join a holiday choir that sings "neutral" songs?

texts:
I understand that generally, Jews should not devote attention towards celebrating non-Jewish holidays. Christmas, particularly, is also specifically a religious Christian holiday (vs., say, Thanksgiving) which may make such celebration more problematic.

A rabbi had told me that a Jew should not join in a choir to sing Handel's Messiah as it contains references to Jesus and it is inappropriate to sing religious works. A main concern regarding celebrating non-Jeiwsh holidays is chukot hagoyim - not imitating the ways and "laws" of Gentiles.

I am curious if one would be prohibited from joining a holiday choir singing "neutral" holiday songs such as "Rudolph the red nosed reindeer" or "Frosty". These songs aren't considered religious songs as they discuss generally snow and Santa and Christmas scenes. What about singing parodies such as O Little Town of Hackensack?


texts: Why is public reading of the haftarah not required to be from parchment?

texts:
Public Torah reading (Kri'at Hatorah Betzibbur) is always done from a parchment.

I have seen some congregations read the Haftarah from a parchment, as well. But, this seems to be a minority. It seems, then, that there must be a halachic requirement to read from parchment for the Torah but, there is no unanimous agreement that one must use a parchment for the Haftarah. Why this difference?


texts: What is the proper procedure for answering parts of Kedusha?

texts:
I checked 3 different Siddurim for instructions regarding how to respond to parts of the Kedusha. All are Nusach Ashkenaz

Art Scroll has inconsistent rules:

Weekday Kedusha Shacharit & Mincha

Cong. then chazzan say נקדש

Cong. and chazzan say קדוש together ; Chazzan only לעומתם

Cong. and chazzan say ברוך together ; Chazzan only ובדברי

Cong. and chazzan say ימלוך together

Shabbat Shacharit and Musaph Kedusha

Cong. then chazzan say נקדש

All other paragraphs are said by cong. followed by Chazzan

I don't know why Art Scroll has different rules for weekday and Shabbat. Is this an error?

Birnbaum

All paragraphs are cong. followed by the chazzan

Chayim Shlomo

For the weekday Kedusha (I haven't checked what he does for Shabbat, and, B"N, I'll edit it in later):

Cong. then chazzan say נקדש

Cong. then chazzan say קדוש ; Chazzan only לעומתם

Cong. then chazzan say ברוך  ; Chazzan only ובדברי

Cong. then chazzan say ימלוך

In summary, there seem to be 3 versions of what to do after the 1st paragraph. (All agree that the Cong. starts the Kedushah)

Version 1 - Alternate starting with the 2nd paragraph with 2nd said by Cong. then Chazan, 3rd only Chazzan, 4th Cong. then Chazzan, etc.

Version 2 - Same as version 1, except that 2nd, 4th, 6th, etc. are said by Chazzan & Cong. together

Version 3 - All paragraphs are done by Cong. then by chazzan

So, which version is correct, or are all acceptable?


texts: Apparent contradiction in the law of Hotza’ah (carrying) on shabbath

texts:
On Peninei Halakha halachot shabath about Hotza’ah  it's written:

  Many maintain that as long as one did not stop walking while in the
  reshut ha-rabim, the prohibition is only rabbinic, because as long as
  he is walking he has not performed a hanaĥa in the reshut ha-rabim
  (Rashba and Ritva, Eruvin 33a; Taz 346:2). Indeed, practical halakha
  follows this position (SAH 347:9; R. Shlomo Zalman Auerbach cited in
  SSK ch. 30 n. 134). Therefore, where there is uncertainty about the
  validity of the local eruv, one may carry while walking nonstop from a
  reshut ha-yaĥid to another reshut ha-yaĥid via a reshut ha-rabim.

But further on, it's written:

  We have seen in the previous sections that the prohibition of Hotza’ah
  includes transporting an object more than four amot in a public
  domain, since one’s personal space within the public domain is defined
  as four amot. If he transports an object further, he is deemed to have
  moved it to a different domain and transgressed Torah law. But within
  a square of four amot by four amot one may carry. Therefore, only one
  who carries something a distance greater than the diagonal of a
  four-amot square (2.58 m) has violated a Torah prohibition, because
  only then is it clear that he carried outside the permissible area. By
  Torah law, one who wants to transport an object within a reshut
  ha-rabim may carry it a bit less than four amot, stand still in order
  to establish a new location for the object, then walk again for less
  than four amot. He can continue in this way – starting and stopping –
  until he has transported the object wherever he wants it. However, the
  Sages forbade this lest one end up carrying more than four amot and
  thus violate Torah law.

I'm confused: theoretically, to transgress only the melacha derabanan and not mdeoraita, should one never stop at all (like the first source says) or should one stop every 4 tefachim (like the second source says)


texts: The jahrzeits of both of my grandfathers zq"l fall during Nissan and I am always unsure of how to commemorate them, as I lack an halachic obligation to do so. (Furthermore, my paternal grandfather was German, thus diaqualifying El-Male further). What are some typical things done in just such an instance?


texts:
As a way of explanation, I'm working on Objective-C code that calculates parashat hashavua. Initially, I ported the Javascript offered by YYDL as an answer to this question. I've found that my port doesn't hold up in production. I've gone back and began simplifying my code so that it's easier to read and, by extension, to debug. The bit of information that I'm missing is this: What exactly are the 14 year configurations of the Hebrew Calendar?

I've got it defined as such:

/*

 There are fourteen year configurations, as per
 Arthur Spier, 'The Comprehensive Hebrew Calendar,
 3rd ed' (Behrman House 1986, ISBN 0-87306-398-8).

 Each configuration composites the weekday of 1 Tishri,
 the number of days in the year, and if the year
 contains Adar II.

 */

typedef enum
{
    kHebrewYearTypeA = 0, //  Monday,     353, regular
    kHebrewYearTypeB,     //  Shabbat,    353, regular
    kHebrewYearTypeC,     //  Tuesday,    354, regular
    kHebrewYearTypeD,     //  Thursday,   354, regular
    kHebrewYearTypeE,     //  Monday,     355, regular
    kHebrewYearTypeF,     //  Thursday,   355, regular
    kHebrewYearTypeG,     //  Shabbat,    355, regular    -----
    kHebrewYearTypeH,     //  Monday,     383, leap       -----
    kHebrewYearTypeI,     //  Thursday,   383, leap
    kHebrewYearTypeJ,     //  Shabbat,    383, leap
    kHebrewYearTypeK,     //  Tuesday,    384, leap
    kHebrewYearTypeL,     //  Monday,     385, leap
    kHebrewYearTypeM,     //  Thursday,   385, leap
    kHebrewYearTypeN,     //  Shabbat,    385, leap
} kHebrewYearType;

I've found an error in the sample years offered by Spier's book, so I'm referring to Rabbi David Feinstein's book, "The Jewish Calendar". (Dr. Spier lists 5782 twice, which can't be right, since a year can't satisfy two configurations at once.)

In the back of the Rosh Hayeshiva's book, there are charts, but the year listings seem to differ from ones in the Spier book. Specifically, Rabbi Feinstein has a year listed beginning on a Monday, and containing 354 days, and being a non-leap year. I don't have such a configuration in my list, based on Dr. Spier's book. Am I missing something? What exactly are the 14 year configurations of the Hebrew Calendar?


texts: What happened to the bechorim (first-borns)?

texts:
In the begining of sefer bamidbar, the males between 20 and 60 are counted and it says that there are over 600,000 of them. Theoretically each, or most, of these people should have had a first-born child and half of these children should be males. But two prakim later, the first-born males one month old and up are counted and instead of there being about 300,000, there are only about 22,000. Why are there so few?

I checked several mefarshim and none of them seemed to have an answer.


texts: Is Harav Shteinman's tzava'ah (last will) halachically binding?

texts:
The Rav Hakadosh Harav Shteinman zatzal wrote in his tzava'ah (last instructions) to the public, not to call him a Tzaddik or Yereh Shamayim, and not to write articles about him in the newspaper.

Is this halachically supposed to be followed? I'm asking because of two reasons that may apply:

I think I've heard that the words of a person that is niftar is (sometimes?) halachically binding.
He was a Posek, so maybe this has the status of a Psak (halachic ruling).
(Maybe a third thing, is it Veahavta Lere'echa Kamocha-Love your fellow Jew, to do his will?)


texts:
The passuk says one should "do the mitzvos to live by them" (Vayikra 18:5), from which the Gemara (Sanhedrin 74a) learns that one, in general, must violate the mitzvos rather than die.

Is this a mitzvah (i.e. one of the 613 mitzvos - "you will only perform the mitzvos when you will live by then") or a logical deduction based on the wording of the passuk ("one does the mitzvos to live by them - therefore one should not do them if he will die by them")?

A practical difference could be if this comes into conflict with a different logical deduction: you can pin two logics against each other and try to work out which one should be applied, but if it's a gezeiras hakasuv, obviously that is to be followed over logic.


texts:
What is the source of this story found in many non-traditional machzorim?

Late one Yom Kippur afternoon in Berdichev, Rabbi Levi Yitzhaq went up and argued with God that his people deserved to be saved.  He was about to sway Him!  Then, out of the corner of his eye, he glanced down and noticed that Hayyim, the laundry man, had fainted from hunger.  He started to rush back down to conclude the service so that Hayyim could eat.  The angels went after him, saying, "Reb Yitzhaq, what about saving the world?"  He answered, "Where is it written that saving the world must come at the price of the life of Hayyim, the laundry man?" And he rushed back to conclude the service.  And he heard a chorus of angels calling after him: "Levi Yitzhaq, you ARE saving the world!"

Very inspirational, but weak in teaching Judaism:

-If you faint from hunger, eat. Yom Kippur or not.  Your life comes first.  (Pikuach nefesh.)

-Yom Kippur ends at sundown, 25 hours after it begins, whether or not the prayers have been completed.  You can rush and daven Neilah at noon, but that won't make Yom Kippur end any sooner.

So does anyone know its source?


texts: Why no Yerushalmi on the end of Shabbat?

texts:
Any ideas why the last 4 chapters of Shabbat have no Yerushalmi?

Only the Mishnayot are printed, with no Gemara.

By comparison, the last 4 chapters of Shabbat in the Bavli stretch over 15 Daf.

Are we missing these pages, or is there another reason?


texts: How can people drink 7-11 Slurpees and soda?

texts: There is no real Hechser on 7-11 Slurpees. How do people drink them? Is going on the Star-K's list okay? What about soda from the machine? I found that 7-11 switches the spouts sometimes. So even if the soda is Kosher, what about other sodas that may have gone through those tubes?


texts:
It seems universally we make hand matzos circular and machine matzos square. I'm assuming the reason for square machine matzos is to distinguish them from hand ones and also because it is more economical to bake them in a cut up sheet of similar forms. (Please feel free to correct it if this is wrong.)

"Shmura Matzo" by Yoninah. Licensed CC BY-SA 3.0.

My question is, why are hand matzos circular? It seems sefardim and ashkenazim make them like this, which suggests this is a universal minhag of some sort. Are there halachic or midrashic or kabbalistic reasons why this is so?


texts: Translation (or searchable version) of *Sefer Elim* of Rabbi Joseph Solomon Delmedigo

texts: Does there exist any translation of the Sefer Elim of Rabbi Joseph Solomon Delmedigo into a European language? If not, does there at least exist a text-version of the original Hebrew version (all I have is a scan of the original Hebrew, which makes it especially difficult for someoneone with rudimentary knowledge of the language).


texts:
Based on the amount of attention given to women's modesty, one could argue that being modest is their primary role in Judaism. (I think I've even seen that said explicitly.) Women are obligated in many other mitzvot (and it's unclear if modesty is even an actual mitzva), yet this is the one that gets focused on.

For example, there are dozens of books addressing women's modesty, yet I have never seen a single one dedicated to men. On this site alone there are nearly a dozen questions about women's modesty: What clothes women should wear, how women should act, etc, and only a couple of questions regarding men's modesty.

Why is there so much focus on Women's Modesty among Orthodox Jews?

Follow-up: What are the Halachot of Tznius as they relate to men?


texts: What are the various views about electricity on Shabbos

texts:
This question discusses specifically R' Moshe's views on using electricity on Shabbos. What are some of the other major views out there (R' Shlomo Zalman, Tzitz Eliezer, etc.)?

Believe it or not, there's actually a Wikipedia article on the topic, though it just discusses the views of "many Orthodox leaders" without listing the specific views.


texts: The Ichud HaKehillos LeTohar HaMachane anti-Internet rally is coming up in a few weeks, on May 20, 2012.  What do contemporary halakhic authorities say about the permissibility or prohibition of using the Internet?  Obviously it seems like some forbid and some permit.  What are the different reasons for and against prohibiting it?


texts: Were flour tortillas invented by the Jews of New Spain?

texts:
I was reading the Wikipedia entry for tortilla. It says,

  The wheat flour tortilla was an innovation by exiled Spanish Jews who
  did not consider corn meal to be kosher, using wheat brought from
  Europe, while this region was the colony of New Spain. It is made with
  an unleavened, water based dough, pressed and cooked like corn
  tortillas.

I checked the sources, but only found one, a brief article in Tex-Arcana (a Houston Chronicle publication), "What's the history of tortillas? Tradition traced to ancient culture". The ancient culture is Judaism:

  Jewish families — covertly practicing their faith or simply
  maintaining their traditions as Catholic conversos — settled in
  northern Mexico to get as far from the Spanish Inquisition as
  possible. Since corn was not kosher and they were accustomed to eating
  flat pita bread, they began to make tortillas out of wheat...

Is this factually accurate?


texts: Should one stand while removing tefillin?

texts: If following Ashkenazi minhag to stand while laying tefillin and saying brachot for them, is there any need to stand while removing them as well?


texts:
Do you know if the Satmar Rebbe, the Hatam Sofer, or R Hillel Lichtenstein wrote books in Yiddish? Do you know if Shirat Moshe by the Hatam Sofer is written in Yiddish?

I am also looking for rabbinical books in yiddish with vowels. Do you know any?


texts: What is the connection between the natural world and sinking? (טבע)

texts: Do any commentators explain a connection between the shared root of the word "טבע" for sinking (as in Shemos 15:4 - טֻבְּעוּ בְיַם) and the natural world of טבע?


texts:
This should be taken as a bit of a light hearted question (but not a Purim Torah by any means, I am looking for a real analysis), inspired by a discussion in chat.
Why is a woman allowed to get pregnant?
It causes harm to her (bleeding, tearing, etc.) and is certain to create a situation of Sakanas Nefashos even if all goes well, as clearly recognized in Halacha (actually especially if all goes well - as opposed to an early miscarriage).
So why is a woman allowed to go through that on purpose? Normally things that cause such danger would be forbidden, it would seem.
Of course the cop-out answer would be "well, life couldn't exist without it" but two points about that:

That is fine as an answer if it creates a principle that allows a broader applicability. If this is a one-off exception, that is really a cop-out.

Even if, that doesn't explain the Mitzvah MiDerabbanan to have more than two children (which is already a stretch to say that the Mitzvah of two children applies to the woman enough to waive the problem).
Can the Chachamim require you to put yourself in such danger for one of their Mitzvos as a precondition for the Mitzvah like that; by Chanuka, they don't (the Gemara in Shabbos says that in a time of danger, just light the candle on the table), but could they?


texts: Does anyone attempt to make sense out of the claim that korbanos won't resume?

texts:
I've occasionally seen people claim that korbanos won't resume in the time of Mashiach.  The people I usually see mentioned in association with this claim are Rambam and Rav Kook.

The obvious difficulty in this position is that korbanos are a Torah obligation, and we're required to bring them every day.  I've never seen anyone even try to reconcile this position with the halachic obligation to bring korbanos, which is clear in the Torah and through the Mishnah, Gemara, Rishonim (Rambam included), and Achronim.

Does anyone explain how this claim can even make sense?  Or is it just another, less visible version of "Shabbat/kashrut/whatever may have made sense in the Old Country, but isn't feasible or relevant in America"?

I am not looking for:

Answers that only contain philosophical statements about why korbanos are not an optimal state of affairs.  I'm aware of the Rambam's reason for korbanos in the Moreh, though I haven't seen it inside.  If you can bring a reason why this can override a halachic obligation I guess that would be an answer, though I'm skeptical of that possibility.
Answers that say that the Rambam and Rav Kook didn't actually believe korbanos won't continue.  That may be (/probably is) true, but it's not relevant to this question.


texts: In a cemetery, when there is a headstone, what is the law or custom of walking OVER the "body" of someone buried there?

texts:
Our family recently unveiled the headstone on my mother's grave.  Before the unveiling service, my elder brother told me NOT to walk over the grave of my mother.  Through lack of space it was impossible to assemble the relatives together so as NOT to stand on the grass over her grave.  Is there a law or custom not to walk on the graves of the dead?  If so, why are gravestones not placed horizontally on top of the earth, rather than vertically at the head of the grave?
Is the custom different in Israel?


texts: Is failure to observe an impossible law absolved implicitly?

texts:
The Jewish Encyclopedia has an article about ceremonial law which says (emphasis mine):

  The issue between Reform and Orthodoxy hinges chiefly upon the view taken of the ceremonial law; the Talmudical conception of the Law knows of no such distinction as is claimed to exist between ceremonial and moral laws. The less important and the more important laws ("miẓwot ḳallot" and "ḥamurot") are rated alike (Yer. Ḳid. i. 61b; Tan., 'Eḳeb, 1). "Ceremonial laws must be obeyed as divine ordinances with unhesitating and unreflective obedience" (Yoma 67b), and "the wilful transgressor of any of the ceremonial laws is considered as a breaker of the law" (Ḥul. 5a). "Be as careful in the observance of the smallest commandment as of the greatest" is the ancient Mishnaic rule (Abot ii. 1). On the other hand, the fact is being more and more recognized that while certain ceremonies fall into disuse and others take their place, as has been the case with the sacrificial and Levitical laws, there are some ceremonies which form distinctive features of Judaism and must be upheld in order to keep it from disintegration.

It turns out that most mitzvas are impossible to keep. The Reformed position (as I understand it) seems simple enough: follow moral laws ("laws based upon reason") and perform ceremonies as possible. But if there's no distinction between ceremonial and moral law, how do modern people atone for failing to observe all laws?


texts: In Exodus, when exactly they "could not delay" until the dough was leavened?

texts:
THe Torah says (Ex 12,39):

וַיֹּאפוּ אֶת־הַבָּצֵק אֲשֶׁר הוֹצִיאוּ מִמִּצְרַיִם עֻגֹת מַצּוֹת כִּי לֹא חָמֵץ כִּי־גֹרְשׁוּ מִמִּצְרַיִם וְלֹא יָכְלוּ לְהִתְמַהְמֵהַּ וְגַם־צֵדָה לֹא־עָשׂוּ לָהֶם׃
And they baked unleavened cakes of the dough that they had taken out of Egypt, for it was not leavened, since they had been driven out of Egypt and could not delay; nor had they prepared any provisions for themselves.

THe Haggadah repeats it:

מַצָּה זוֹ שֶׁאָנוֹ אוֹכְלִים, עַל שׁוּם מַה? עַל שׁוּם שֶׁלֹּא הִסְפִּיק בְּצֵקָם שֶׁל אֲבוֹתֵינוּ לְהַחֲמִיץ עַד שֶׁנִּגְלָה עֲלֵיהֶם מֶלֶךְ מַלְכֵי הַמְּלָכִים,
This matsa that we are eating, for the sake of what [is it]? For the sake [to commemorate] that our ancestors' dough was not yet able to rise, before the King of the kings of kings, the Holy One, blessed be He, revealed [Himself] to them and redeemed them.

Here's the chronological order of events I was taught:

Bney Israel had the tradition (from Avraham) the redemption will occur on the 15 of Nissan

On the first of Nissan Moses explained the drill in details, what is planned for the week of 10th to 15th of Nissan, so they started to plan the mass leaving two weeks ahead.

On the 14th they had big preparations for the last night, including the Korban and all the surrounding food. They knew they are leaving Egypt in the next 48 hours.

On the night of the 15th they had a big meal and waited another 12 hours to leave "in the middle of the day".

So from the 1st of Nissan to the noon of the 15th of Nissan when exactly they were in such hurry that they "could not delay" for 18 moments to have the dough leavened?


texts:
There's a strange Rashi that's bothered me for a while.

The sar hamashkim described Yosef to Pharaoh.

Genesis 41:12

  וְשָׁ֨ם אִתָּ֜נוּ נַ֣עַר עִבְרִ֗י עֶ֚בֶד לְשַׂ֣ר הַטַּבָּחִ֔ים וַנְּ֨סַפֶּר־ל֔וֹ וַיִּפְתָּר־לָ֖נוּ אֶת־חֲלֹמֹתֵ֑ינוּ אִ֥ישׁ כַּחֲלֹמ֖וֹ פָּתָֽר׃

  A Hebrew youth was there with us, a servant of the chief steward; and when we told him our dreams, he interpreted them for us, telling each of the meaning of his dream.

Rashi goes through his descriptions and seemingly inserts what the intention was behind each adjective. One that caught my eye was

  עבד וְכָתוּב בְּנִמוּסֵי מִצְרַיִם, שֶׁאֵין עֶבֶד מוֹלֵךְ וְלֹא לוֹבֵשׁ בִּגְדֵי שָׂרִים:

  עבד a slave — and it is written in the laws of Egypt that a slave may neither become a ruler nor dress in princely robes (Genesis Rabbah 89:7).

The other descriptions also seem to be telling Pharaoh not to promote him, but this one is the most explicit. Why would the sar hamashkim think Pharaoh would make Yosef a ruler? It's one thing to predict Pharaoh rewarding Yosef for solving the dream puzzle, but no one knew yet what Yosef would say. He ended up describing a nationwide calamity that would occur and Pharaoh appointed Yosef in charge to avoid it. But how could the sar hamashkim have predicted that? What was he driving at, reminding Pharaoh that Yosef can't become a ruler?


texts: Is the Av HaRachamim that is said after Yizkor part of the Yizkor service and only said by those who said Yizkor or is it part of the regular Tefila to be said by all? (sources)


texts:
Avraham Avinu says in Bereishit 18:25:

  חָלִ֨לָה לְּךָ֜ מֵעֲשֹׂ֣ת ׀ כַּדָּבָ֣ר הַזֶּ֗ה לְהָמִ֤ית צַדִּיק֙ עִם־רָשָׁ֔ע וְהָיָ֥ה כַצַּדִּ֖יק כָּרָשָׁ֑ע חָלִ֣לָה לָּ֔ךְ הֲשֹׁפֵט֙ כָּל־הָאָ֔רֶץ לֹ֥א יַעֲשֶׂ֖ה מִשְׁפָּֽט׃

  That be far from Thee to do after this manner, to slay the righteous
  with the wicked, that so the righteous should be as the wicked; that
  be far from Thee; shall not the judge of all the earth do justly?’

However, with regards to Makkat Bechorot we are taught (Shmot 12:29-30):

  וַיְהִ֣י ׀ בַּחֲצִ֣י הַלַּ֗יְלָה וַֽיהוָה֮ הִכָּ֣ה כָל־בְּכוֹר֮
  בְּאֶ֣רֶץ מִצְרַיִם֒ מִבְּכֹ֤ר פַּרְעֹה֙ הַיֹּשֵׁ֣ב עַל־כִּסְא֔וֹ עַ֚ד
  בְּכ֣וֹר הַשְּׁבִ֔י אֲשֶׁ֖ר בְּבֵ֣ית הַבּ֑וֹר וְכֹ֖ל בְּכ֥וֹר
  בְּהֵמָֽה׃ וַיָּ֨קָם פַּרְעֹ֜ה לַ֗יְלָה ה֤וּא וְכָל־עֲבָדָיו֙
  וְכָל־מִצְרַ֔יִם וַתְּהִ֛י צְעָקָ֥ה גְדֹלָ֖ה בְּמִצְרָ֑יִם כִּֽי־אֵ֣ין
  בַּ֔יִת אֲשֶׁ֥ר אֵֽין־שָׁ֖ם מֵֽת׃

  And it came to pass at midnight, that the LORD smote all the firstborn
  in the land of Egypt, from the first-born of Pharaoh that sat on his
  throne unto the first-born of the captive that was in the dungeon; and
  all the first-born of cattle. And Pharaoh rose up in the night, he,
  and all his servants, and all the Egyptians; and there was a great cry
  in Egypt; for there was not a house where there was not one dead.

This begs the question: Were all of the Egyptian firstborn evildoers?

And if the answer is yes, a follow-up: What was unique about the firstborn that only they were killed, whereas all the other evildoers lived?

While this question-and-answer deals with part of the issue, it:

a) Does not give definitive proof that no Egyptian firstborn was innocent.

b) Leaves our second question undealt with (albeit asked by DanF); and surely, middah k'neged middah is no excuse for missing the target!


texts: What's the difference between נכה and הרג?

texts:
In בראשית chapter/verse 4:15 and in various other places the words הכות) נכה) and הרג are used which both seem to be interchangeable in english translations.

וַיֹּ֧אמֶר ל֣וֹ יְהוָ֗ה לָכֵן֙ כָּל ־ הֹרֵ֣ג קַ֔יִן שִׁבְעָתַ֖יִם יֻקָּ֑ם וַיָּ֨שֶׂם יְהוָ֤ה לְקַ֙יִן֙ א֔וֹת לְבִלְתִּ֥י הַכּוֹת ־ אֹת֖וֹ כָּל ־ מֹצְאֽוֹ ׃

What is the actual or literal meaning of the two words and how do they differ? How should the text be read?

Any help on this would be greatly appreciated. Thanks!


texts: Is it okay for a Righteous Gentile to wear a Star of David around the neck?

texts: I am not a Jew at all. I am a Gentile that goes to the Synagogue and believes in Hashem and practices prayers that do not involve heritage, as that would be lying to him. I follow the Seven Noahide Laws and study the Tanach. Would it be offensive to the Jewish people to wear a Star of David around the neck?


texts: Can a man who has undergone sex change give his wife a Get?

texts:
If a married Jewish man undergoes the hormonal and surgical procedure of sex change, and "he's become a woman".

Would he still have the Halachic status of a man, at least relating to his marital status?
Could he give his wife a Get if he wanted to?
Would he be deemed by Halachah as mentally competent to give the Get?


texts:
The Gemara Yoma 28b says that Avraham Avinu kept the whole Torah including Eruv Tavshilin. We see that Avraham kept the Rabbinic laws. Does this mean he lit the Menorah as well?

אמר (רב) ואיתימא רב אשי קיים אברהם אבינו אפילו עירובי תבשילין שנאמר תורותי אחת תורה שבכתב ואחת תורה שבעל פה
Rav said, and some say Rav Ashi said: Abraham our Patriarch fulfilled the entire Torah, even the mitzva of the Eruv Tavshilin, a rabbinic ordinance instituted later, as it is stated: MyTorahs. Since the term is in the plural, it indicates that Abraham kept two Torahs; one, the Written Torah, and one, the Oral Torah.parameters included therein.


texts: Must one be a rabbi to officiate a Jewish wedding?

texts:
I understand that a Jewish wedding primarily requires a ketubah and two witnesses (and, obviously, the bride and groom). In that case, are the witnesses (and not necessarily the rabbi) the "officiants," or is the rabbi considered the wedding officiant? May a non-rabbi officiate where a rabbi would normally officiate?
I ask concerning a wedding which will be unable to include a rabbi due to coronavirus matters.
I'm not asking about US state law, but rather halakhah.


texts: Where was Moshe? How did he become so great?

texts:
Just curious over here. Is there any known sources for where Moshe Rabbeinu was in the break between him leaving Bais Pharaoh to the incident of the Sneh (the burning bush)?

I heard that there are Midrashim of him becoming a ruler in Ethiopia for some time, but I have never really heard much of his spiritual attainment to becoming the greatest Prophet ever to exist.

We know Yaakov Avinu learned in Shem V'Ever from the Midrashim and Yosef HaTzaddik lived with his father for some time before going to Mitzrayim and therefore was raised with Torah values. Moshe Rabbeinu, who (seemingly) had neither of these was able to become the greatest Prophet to exist and a leader of Klall Yisrael.

When? Where? How?

Is that acceptable to ask?

Sources will be appreciated.


texts:
Rambam Hilchot Avodat Kochavim 11:12 writes:

הלוחש על המכה וקורא פסוק מן התורה, וכן הקורא על התינוק שלא יבעת, והמניח ספר תורה או תפילין על הקטן בשביל שיישן - לא די להם שהם בכלל מנחשים וחוברים, אלא שהן בכלל הכופרים בתורה, שהן עושין דברי תורה רפואת גוף ואינן אלא רפואת נפשות, שנאמר (משלי ג כב): "ויהיו חיים לנפשך".אבל הבריא, שקרא פסוקין ומזמור מתהילים כדי שתגן עליו זכות קריאתן וינצל מצרות ומנזקים, הרי זה מותר.
A person who whispers an incantation over a wound and then recites a verse from the Torah, who recites a verse over a child so that he will not become scared, or who places a Torah scroll or tefillin over a baby so that it will sleep, is considered to be a soothsayer or one who cast spells. Furthermore, such people are included among those who deny the Torah, because they relate to the words of Torah as if they are cures for the body, when, in fact, they are cures for the soul, as [Proverbs 3:22] states: "And they shall be life for your soul."
It is, however, permitted for a healthy person to read verses [from the Bible] or chapters from Psalms so that the merit of reading them will protect him and save him from difficulties and injury.

On the basis of this Rambam it seems like any nonsensical segula like putting a key in a challah or eating an etrog to facilitate childbirth is essentially advocating a prohibition of divination or however you want to translate Nichush.
I myself am not a kabbalist, so can someone shed some light on how segulot similar to those found here are halachically permissible?
To clarify, my question is not where we see examples of segulot being used in classical literature, but why they do not fall under the Rambam's prohibition of Nichush as seen in the example above. I am asking about practical segulot rather than strange procedures advocated by the Gemara in various places, because those passages can be understood as non-literal in nature.


texts: Did Moshe give 1/50 of the donkeys, sheep and cattle to the Levi'im?

texts:
Numbers 31:30 says: (Sefaria.org translation), describing G-d's command to Moshe:

וּמִמַּחֲצִ֨ת בְּנֵֽי־יִשְׂרָאֵ֜ל תִּקַּ֣ח ׀ אֶחָ֣ד ׀ אָחֻ֣ז מִן־הַחֲמִשִּׁ֗ים מִן־הָאָדָ֧ם מִן־הַבָּקָ֛ר מִן־הַחֲמֹרִ֥ים וּמִן־הַצֹּ֖אן מִכָּל־הַבְּהֵמָ֑ה וְנָתַתָּ֤ה אֹתָם֙ לַלְוִיִּ֔ם שֹׁמְרֵ֕י מִשְׁמֶ֖רֶת מִשְׁכַּ֥ן יְהוָֽה׃
And of the children of Israel’s half, thou shalt take one drawn out of every fifty, of the persons, of the beeves, of the asses, and of the flocks, even of all the cattle, and give them unto the Levites, that keep the charge of the tabernacle of the LORD.’

But, in describing what Moshe actually did, it says:
Numbers 31:47:

וַיִּקַּ֨ח מֹשֶׁ֜ה מִמַּחֲצִ֣ת בְּנֵֽי־יִשְׂרָאֵ֗ל אֶת־הָֽאָחֻז֙ אֶחָ֣ד מִן־הַחֲמִשִּׁ֔ים מִן־הָאָדָ֖ם וּמִן־הַבְּהֵמָ֑ה וַיִּתֵּ֨ן אֹתָ֜ם לַלְוִיִּ֗ם שֹֽׁמְרֵי֙ מִשְׁמֶ֙רֶת֙ מִשְׁכַּ֣ן יְהוָ֔ה כַּאֲשֶׁ֛ר צִוָּ֥ה יְהוָ֖ה אֶת־מֹשֶֽׁה׃
even of the children of Israel’s half, Moses took one drawn out of every fifty, both of man and of beast, and gave them unto the Levites, that kept the charge of the tabernacle of the LORD; as the LORD commanded Moses.

This verse does not mention the donkeys, sheep and cattle. What happened to them? Why are they omitted here?


texts: Moshe Rabainu burning his mouth with the coals

texts: Per this answer Moshe and the Red-Hot Coals Moshe Rabainu took the coals and placed it in his mouth and his mouth got burned. It does not mention that his hand got burned. Did his hand get burned or not? If it did, why is it not mentioned, if it did not, why did only his mouth get burned?


texts: How did the term "Shalom Bayit" come to mean "matrimonial harmony"?

texts:
A follow up to this M.Y. question :

The answer there (so far), addresses the source of the term, in general and cites Talmud Shabbat which seems to address the importance of lighting Shabbat candles. I believe that the Talmud explains either there or somewhere else that the "peace" created in the house is that by having light, people in the household won't trip over each other in the dark.

The term "Shalom Bayit", now, seems to mean "matrimonial harmony" - i.e. peace and calm between husband and wife. This definition does not seem to emanate from the Talmud - at least not from the location cited.

Where, when and how did this definition arise?


texts:
As far as I know, it was forbidden to sit in the Azara unless you were a king descended from David.

So it seems the Kohanim must have been forced to stand while eating their portions of the Kodshei Kodashim. But this seems to me like a very undignified way of eating food, and an affront to the holiness of the Korbanot.

So what did they do?


texts: What does the Gemara mean that anything given to the heart, it says by it “and you will fear your G-d”?

texts:
Kiddushin 32b:

  יכול יעצים עיניו כמי שלא ראהו ת"ל תקום ויראת דבר המסור ללב נאמר בו (ויקרא יט, יד) ויראת מאלהיך

  I might have thought he can close his eyes like one who did not see [the elder]; the Passuk teaches, “You will get up and fear [your G-d]” (Vayikra 19:14); anything given to the heart, it is said by it, “And you will fear your G-d.”

Anything? What about Hashavas Aveidah, where the same argument can be made: I might have thought I can hide my eyes as if I didn’t see the lost object and thereby exempt myself from having to return it; yet the passuk never says “fear your G-d” by returning a lost object, neither in Shemos 23:4 nor in Devarim 22:1-4. Why? Likewise aiding a struggling animal (Shemos 23:5), nor helping to load an animal (Devarim 22:5), nor Shiluach HaKan (Devarim 22:6-7), nor countless other mitzvos by which one who does not see the object is exempt - none of them say “you will fear your G-d” as a warning that you shouldn’t pretend like you didn’t see it.

I suppose this question can be asked in two ways: how can the Gemara say that “you will fear your G-d” is said by anything given to the heart, when we see it’s not? Alternatively, what is unique about standing for an elder which warrants this phrase to be used in this manner?


texts: Is there any sect of Judaism that interprets both the written Torah and oral Torah literally?


texts: Demons can wreak havoc on Tuesday and Friday nights? Why those nights specifically?

texts:
Pesachim 112b relates a story about demons.  The queen of demons (with a large army) used to be permitted to wreak havoc at will (which is a separate question), until one day when she encountered R. Chanina b. Dosa.  She told him that they spoke of him in heaven and told her of his learning, so she was not allowed to take action against him.  He availed himself of this opportunity to forbid her to travel through settled areas, but when she pled for mercy he relented and said she could come out on two nights, Tuesday night and Shabbat (Friday night).

Why those particular nights?  Shabbat in particular seems like a peculiar choice to me; it seems like a time that we would want to minimize, not maximize risk, since it is a social evening.  And Tuesday night just seems random.  Furthermore, it seems rather odd that he would give her two nights, and not just one, or even that he would relent at all.  Is there something we're supposed to learn about those nights from this episode?


texts: Why was David not afraid of the myriads he bought a round for?

texts:
Psalm 3 is a hopeful psalm. David starts by noting that great and powerful people have persecuted him, including his own son, Absalom. Then he expresses his hopeful trust that God will deliver him from these travails. Then, in verse 7, he says:

לֹא אִירָא מֵרִבְבוֹת עָם / I will not fear the myriads of people
אֲשֶׁר סָבִיב שָׁתוּ עָלָי. / who drank a round on me.

I guess he bought Absalom's people a round of drinks, and he's therefore not afraid of them. Is that a correct understanding? If so, this doesn't seem to fit in with the psalm's theme of trust in God; an explanation would be appreciated. If not, can someone explain this verse?

This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: Borer and Grinding on Yom Tov - and other Melachoth that are Ochel Nefesh

texts:
Which Melachoth are prohibited on Shabbath but are permissible to perform on Yom Tov because of the exception of Ochel Nefesh?  Famously, cooking and carrying in the public domain are allowed, yet igniting a flame from scratch is not.  Furthermore, some other actions that would seem to be Ochel Nefesh are also prohibited.  What else is allowed?  Are Sorting and Grinding on the list?

I am also fairly certain that there's a difference between Ashkenazi practice and Sepharadi practice in some instances. Please provide sources for each.

(Please don't list smoking as permitted as cooking but should be prohibited because of danger, or other such exceptions to the exceptions. I'm looking for general categories of Melachah, not unique subcategories or specific types of actions.  If a category is permitted only under certain circumstances, such as squeezing a lemon on a solid but not into a liquid, which is permissible on Shabbath anyway, that should be noted.)


texts: Removing Yarmulka last when undressing (source)

texts:
I have noticed that some people remove their Yarmulka last when undressing
and wear it first when dressing.

Is this custom mentioned anywhere?


texts:
The Shulchan Aruch in Orach Chaim 224:9 says that one should strive to see a king at least once in one's lifetime. To what type of "king" does this law apply to.

Does a constitutional monarch count, or only an absolute monarch. And does this apply to non-monarch heads of state such as a president of a republic or a dictator?


texts: Where does the Sefer HaChinuch discuss geometry/"Handassa"?

texts:
I recall flipping through a Sefer HaChinuch and seeing some geometry diagrams. If I recall correctly, he talks about some mitzva involving fair evaluation of plots of land, and he writes you neeed to know al handasa -- geometry -- shapes and angles and the like ("zavit chada", "zavit nitzevet" ...) to do this properly.

Has anyone seen this? Can you help me find it again, please?


texts: Is it possible to convert a rosh of a Rabeynu Tam Tefillin into a rosh of a Rashi Tefillin?

texts: If I find a Rabeynu Tam Tefillin and I do not have another one, can I take it apart, and change the rosh (I know how to) from Rabeynu Tam to a Rashi Tefillin?


texts: What are the issues with wearing gloves on Shabbos?

texts:
I know that there are differing opinions on wearing gloves outside on Shabbos, and whether that constitutes carrying, or may lead to carrying. So, what are the halachic problems/concerns with wearing gloves outside on Shabbos? Which Rabbonim hold what?

(Obviously, this only applies when there is no eruv, or if one doesnt hold by whatever eruv there is.)


texts: Must every sidrah begin at the start of a parsha? (Rashi on Breishit 47:28)

texts:
Rashi on Genesis 47:28 (excerpt)

ויחי יעקב לָמָּה פָּרָשָׁה זוֹ סְתוּמָה?

ויחי יעקב AND JACOB LIVED — Why is this section (weekly reading) totally closed?

Explanation for novices: The Torah scroll is written using paragraphs, which in this terminology is called a parsha. Common terminology uses the term "parsha' to refer to the weekly Torah reading. This is the term Rash"i is using, here.

Usually, the weekly Torah reading begins at the start of a new paragraph. Parshat Vayechi is the only exception that does not. In the Torah, all you see is a space of one letter between the end of the previous weekly reading (Vayigash) and the start of Vayechi.

I can understand that, perhaps, Rash"i is seeing a common pattern that all other readings began at the start of a paragraph, and this seems unusual. However, Rash"i feels a need to explain this anomaly.

Perhaps the incentive to decide where the weekly reading ends happens to make sense to complete a story, law, or some other meaningful unit, and it just happens to end at a paragraph. (I.e., it's incidental.) Maybe, this location was the most logical meaningful place to end Vayigash. Who or what dictated the notion that a weekly reading must end at the end of a paragraph (or that a reading should start at the beginning of one?)


texts: Why wasn't Adam Harishon given the Torah?

texts:
If Adom Harishon was the purpose of the entire creation, why didn't Hashem give him the Torah?

We know that Hashem used the Torah as the blueprint for creation, so it seems strange it was not given to Adam.


texts: Blowing shofar for someone at their home

texts:
What does one need to know in order to properly perform a private shofar-blowing for someone who cannot make it to Shul on Rosh Hashana?

There are many details of how the shofar blowing is conducted at Shul, and I am looking for a checklist of everything that would need to be done and how it should be done when not doing it in Shul with a tzibbur.  As an example, everyone being included should preferably stand (Mishna Berura 592:2), and if a man is blowing for a woman, the woman should make her own blessing.


texts:
What is the only shoresh in lashon hakodesh that starts with the letter "Vav"?

Nouns are fair game.

(Don't tell me there is more than one - Varod or Vered is Aramaic, and the shoresh of Vidui does not start with a "vav".)


texts: Mental Disability and Exemption from Mitzvot

texts: To what extent are the mentally disabled exempt from mitzvot, and what mitzvot are they exempt from?  At what level of mental disability does this exemption kick in if it exists, and is it gradual depending on the level of mental handicap, or is it all at once when a certain threshold is reached?


texts: Was there correspondence or references between the Rambam and any baalei tosfot?

texts: The Rambam lived at the same time as many baalei tosfot, including Rabbeinu Tam, albeit on different continents. I am wondering if there was any correspondence or references between the Rambam and the baalei tosfot?


texts: Are you allowed to request someone to buy a product that by law you would not be allowed to buy?

texts:
Follow up to this M.Y. question...

In most states, people under 18 aren't allowed to buy alcohol, because the law wants to discourage young kids from consuming it. The buying, per se, is not the problem.

Is there a halachic problem if you get an adult to buy the product for you? What halachot might you have violated and what halachot has the buyer violated by doing this act?


texts: Is it halachically permissible to apologize and rebuke someone simultaneously?

texts:
Recently, someone in my shul was angry at me because of something that I did not do properly for him. At the beginning of davening, he yelled at me about the problem, and embarrassed me in front of others in the shul. I told him, calmly and politely, that I would not answer his request if he spoke to me in a hostile tone. He wasn't happy with my calm answer / explanation. He also, walked out of shul before I had any chance to apologize or explain my side of the story.

I would like to apologize to him for the mistake and any harm I may have, inadvertently, caused him. But, at the same time, I would like to point out to him that I was very hurt by his hostile and demeaning tone and his embarrassing me in public. I.e. - I felt that he should also apologize to me.

I recall that Rashi's explanation on Vayikra 19:18 seems to imply that if one reminds someone of the "crime" this is considered "bearing a grudge".

Is this a case of bearing a grudge, if I remind the person of what he did yo me while I apologize for what I did to him? Or are there, possibly other halachic problems or is it considered, for some other reason, inappropriate to perform rebuke and apologizing at the same time?


texts: What is the meaning of life according to Judaism?

texts:
I've heard different things, like improving your middot, etc.

Is there an agreed upon meaning to life in Judaism?


texts: Japanese Ritz crackers and OU certification

texts:
In Japan there are some food products that are identical to American brands but with Japanese packaging. For example, here is the Japanese box for Ritz crackers:

Ritz are certified kosher in America (OU-D). Does this apply to the Japanese Ritz as well? They might be manufactured in the same plant and simply repackaged, but perhaps Nabisco also manufactures separately in Japan.


texts: In the times of the Beis HaMikdash when the Machatzis HaShekel was given was a bracha recited?


texts:
Who knows one hundred thirty-three?
Please cite/link your sources, if possible. At some point at least twenty-four hours from now, I will:

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Question based on a story which implies not being able to say Kiddush Levana on a moving boat

texts:
The Story of the Alter Rebbe requesting from the gentile to stop the boat so he could say Kiddush Levana (paragraph 7), stresses the point that the Alter Rebbe would only say Kiddush Levana once the boat was stopped.

What is the reason for specifically stopping the boat?

I have looked over the halachot of Kiddush Levana, and it does not mention any halachot regarding moving, other than having to put your two feet together.
I am not looking for the answer that you can't daven on a camel or a horse (which I don't have the source for that right now), since halachically you can daven on an airplane, a train, or a boat.


texts:
Is it prohibited to derive benefit from a mixture of milk and meat if the animal was improperly slaughtered? Assume the animal slaughtered, like the milk-giving animal, is kosher, but the slaughter did not meet standards of kashrus. Would one be permitted to derive benefit from the mixture (i.e. feeding it to a pet)?

It seems that Rambam writes about this in his commentary to the Mishna (Keritut 3:4), but that his opinion is not widely considered normative. Why not?


texts: Have there ever been inter-faith debates between Jews and Zoroastrians?

texts:
There are records of many inter-faith debates (disputations) between Jews and Christians even up to modern times. However I have never heard of similar such debates between Jews and Zoroastrians. Are there records of such debates ever having taken place? Are there transcripts?

Adapted from this question.


texts: Is it true that for one to become a Jew he has to be either born Jew or his mother is a Jew?

texts: I saw a video on youtube of a Jewish guy saying that no one can can be a Jew unless he is born Jew or his mother is a Jew.


texts: Locating a copy of Sifra (Torat Kohanim)

texts:
Now that we are starting Sefer Vayikra, this seems like an opportune time to ask a question that has been bugging me for years! Where can I find a good copy of Sifra (aka "Torat Kohanim")? A surprising number of publications include only the first two sections: Dibbura deChova and Dibbura diNedava, while some others (such as the  אוצר הפירושים מלבי״ם) include also the Mechilta, Sifrei Bemidbar and Sifrei Devarim.

I am looking for a printed copy of the Sifra - only the Sifra, but the complete Sifra. Does anybody know where I can find it?


texts: May I publish correspendence received from a corporation?

texts:
I understand that there are ethical and possibly halachic issues with publishing a letter or piece of email that I receive from another person without explicit permission.  What are the considerations in handling a letter or piece of email from an agent of a corporation (acting officially)?

For example:

If I receive a bill that seems outlandish, like a $100,000 phone bill for 20 local calls, may I post a scan of it to my blog?
If I have written to a corporation for information on some subject and they send a reply containing that information, may I share it?  (For example, the email I received from the OU that I mentioned in this answer about a hechsher.)
If I have sent a letter of complaint and published my own letter, may I publish the reply I receive?  Only if they helped me?  Even if they declined?

Does a corporation, or someone writing on behalf of one, have the same expectation of privacy that a "regular person" would?

Of course CYLR and CYLL (lawyer) for practical advice, but I am looking for information that would inform that discussion, whether halachic or from mussar.


texts: If the "ten martyrs" didn't happen together, did the punishment-for-Joseph story happen? When?

texts:
It's commonly believed that the "ten martyrs" didn't all live in the same time period, and the description of them as a group is conceptual, not historical.

Now the story opens with a Roman ruler filling his palace with shoes, and declaring (ten?) scholars guilty for the kidnapping/sale of Joseph thousands of years earlier.

I guess there are several ways of reading this:

The ten did in fact live in the same era, and we've gotten some of their names wrong (see above link).
The shoe/kidnapping story happened with some subset of the ten.
The shoe/kidnapping story happened with ten rabbis, of whom only a subset were famous and thus listed here.
The shoe/kidnapping story is a literary device, and was not intended in a historically literal sense.  (I have heard it suggested that this episode reflected a rare instance of strict Divine justice, rather than mercy; and thus they were held accountable for the brothers' sin; so the literary device would help this explanation.)

Does anyone know of any other possibilities?  Or which of these it might be?


texts: The birth of Reuven does not result in Yaakov loving Leah?

texts:
Hashem gave Leah a child, Reuven, because she was hated and Leah believed that Yaakov would now love her. Beraishis Chap 29.

  (31) And the Lord saw that Leah was hated, so He opened her womb; but
  Rachel was barren.

  (32) And Leah conceived and bore a son, and she named him Reuben, for
  she said, "Because the Lord has seen my affliction, for now my husband
  will love me."

But it seems that the birth of Reuven did not cause Yaakov to love her as it says

  (33) And she conceived again and bore a son, and she said, "Since the
  Lord has heard that I am hated, He gave me this one too." So she named
  him Simeon.

Is it right to understand that Hashem “opened her womb” but knew love would not result from the  birth of Reuven, whereas Leah did expect love as a result?


texts: Is the metamorphosis of a caterpillar into a butterfly mentioned anywhere in Rabbinic literature?

texts:
My late great grandfather was a torah scholar, but with all his learning, he never knew that a caterpillar metamorphoses into a butterfly. He was amazed when someone told him about the common phenomenon.
My question is, is this metamorphosis ever mentioned in torah literature, be it Tanach, Chazal, Rishonim, or Acharonim?


texts: We know that the Kohanim were split into 24 mishmaros. Each was a distinct family, with a distinct family name. What were (some of) the names of the 24 families of Kohanim?


texts: Why do we not say selichot on Tisha B'Av?

texts: Every fast day on the Jewish calendar has its set of selichot that are said. The one exception to this is Tisha B'Av. This seems counter-intuitive to me because Tisha B'Av is the day when we mourn the destruction of the first and second Temples, which were destroyed because of our sins. It seems like Tisha B'Av should have selichot even more so than other fast days. So why do we not say them?


texts:
Is there anything wrong with giving a public hesped for an "average" person on their sheloshim.
I saw in halachapedia

that "

  Generally the eulogy is always before the burial. However, for a
  talmid chacham the eulogies can continue throughout shiva, for a gadol
  it could continue to shloshim and for a gadol hador it could continue
  for twelve months

"
This is sourced as  Shulchan Aruch YD 344:18, Gesher Hachaim 1:13:5

this would seem to imply that for an "average" person there shoudl NOT be eulogies after the burial
I haven't looked up the sources, Does anyone know why?  My LOR said it's OK for me to say for my father at his sheloshim - but I don't want do any damage by doing so.

OR
perhaps the above quote means that for the gedolim we give hespedim throughout those periods (e.g. each day of the sheloshim).  But doesn't mean to imply that it's forbidden outside of these period for an "ad-hoc" hesped.  But rather can be done (though only during the 12 months) see here from the "Taz 344/5 in name of Ramban in Toras Hadam; Chachmas Adam 155/17"

(i.e. Are there those that learn the Shulchan Aruch differently and not in line with this view from the Taz/Chayei Adam )?

thx


texts:
The Torah teaches us that Pharaoh brought korbanos (Shemos 14:10)

ופרעה הקריב
Pharaoh offered sacrifices

It is not clear what sacrifices Pharaoh brought, however the Torah tells us a revealing bit of information about who Pharaoh was (Shemos 32:25):

כי פרעה אהרון
Pharaoh was Aharon

It would therefore seem that he brought korbanos in the Mishkan, which was where Aharon brought his sacrifices.
However, Pharaoh made himself into a false god (Shemos Rabbah 9:8), and Heaven forfend that we would allow an idol into the Holy of Holies!  How was this allowed?

This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts:
Based on Maaser Sheni 3:4, you can redeem maaser sheni coins on produce in Yerushalayim even without bringing the coins to Yerushalayim.

I have in mind a system where you deposit coins and they add money to your account.  Then you say "when I buy food through this system, these coins should be redeemed on it" (this kind of formula works even when the food doesn't exist yet) and they put your money in a labeled compartment.  You spend the money from your account (using an app or membership card or whatever), which only works in Yerushalayim, for food in stores owned by chaveirim or for live animals.  When you use up the money, they take the original coins out and keep them.

This would be a lot easier than carrying around lots of cash and paying stores with it.  And it would help in tracking how much maaser sheni you've spent.  Is there any halachic reason it wouldn't work when Mashiach comes?


texts: Why Tiskabel after Hallel on Rosh Hodesh and not other weekdays of Hanukka?

texts: Why do we say a Tiskabel kaddish after Hallel on Rosh Hodesh and only a half-kaddish after Hallel on the other weekdays of Hanukka?  What is the general principle and rationale?


texts:
The Gemara Gittin 76, in a discussion of conditional divorces, says (transation from Soncino):

  Our Rabbis taught: If a man said to his wife in the presence of two witnesses, 'Here is your Get, on condition that you look after my father for two years', and he subsequently said to her in the presence of two witnesses, 'Here is your Get on condition that you give me two hundred zuz', the second statement does not nullify the first, and she has the option of either waiting on the father or giving the husband the two hundred zuz.

  If, however, he said to her in the presence of two witnesses, 'Here is your Get on condition that you give me two hundred zuz', and he subsequently said to her in the presence of two witnesses, 'Here is your Get on condition that you give me three hundred zuz', the second statement nullifies the first.

  Nor can one of the first two witnesses and one of the second combine to form a pair [testifying that there is some sort of condition].

The Gemara goes on to ask:

  To which ruling [does this last statement belong]? It cannot be the second one, because [the first condition there] is nullified?  Rather it is the first one. But in this case it is self-evident?  — You might think that all [the witnesses who can help] to establish that there was a condition can be joined together. We are therefore told [that this is not so].

Rashi explains the first issue saying,

  אילימא אסיפא - פשיטא דאין אחד מן הראשונים כלום שהרי אפילו באו שניהם אינן כלום דהא בטיל ליה ההוא תנאה.

  It's obvious that one of the first set of witnesses can't count for anything, since even if they were both here their witness wouldn't be worth anything being that the first condition is already nullified.

And now, for the question

Rashi says there that even if both of the first witnesses were here it would be meaningless. But, if we only have the first two witnesses, informing us of the original condition, how would we know of the second condition which overwrote the first?

And if we know through the second pair then we already know about the condition and there is no further purpose for the whole conversation.


texts:
For those outside of Israel the requirement is for two days of yom tov (and sometimes Rosh Chodesh), originally due to uncertainty and now due to tradition.  But we don't do this for all holidays even though they involve time-bound mitzvot:

Yom Kippur: it would be impractical to observe for two days; is that the reason or is it coincidence?
Chanukah: is the 25th of the month late enough that we are certain of the date?
Purim: I have no guess here

Is there a unifying reason for when we do and don't add the second day, and if so what is it?  Or is it on case-by-case basis, and if so what are the reasons for these three cases?


texts: One Shabbos during the Chazan's repetition of the Mussaf Shemoneh Esrei, I noticed a guest who is a Kohen (who seemed to be of Sefaradic stock) wrapping his sons in his tallis, with his hands on their heads, apparently giving them a blessing. I assume it has something to do with Bircas Kohanim. (This was in Chutz La'aretz, by the way.) Does anyone have any information about this custom?


texts: Why does the gemarah use Amalek as a mnemonic siman?

texts: I don't know if there is any meaning that can/should be attached to the mnemonic signs in the gemarah. I usually assumed they are chosen based on being easy to remember. In Bava Batra 46b the gemarah uses the work Amalek as a mnemonic sign. Even though from a memory tool this is a perfectly fine word to use as it is easy to remember, this choice seems unusual to me, I'm sure another easy to remember word could have been substituted. I would like to know if any commentaries explain why this word was chosen as a siman.


texts:
My old Ashkenazi machzor says that the Torah scroll should be removed from the Ark on Hoshana Rabba just as on the Shabbat. Nevertheless, I find a few points unclear, while I make some reasonable assumptions:

I assume that those who say Ein kamokhah on Shabbat should say it.
Those who say the 13 attributes with the Ribono shel olam omit that on Shabbat, so I assume here as well.
I suppose those who say Shema should say it.
As Al hakol is said on Shabbat, I assume it should be said.
I have no clue whether the two Yekum purkan and the Mishebeirakh for Shabbat are said or not.
I don't know whether Psalm 24 or 29 is said eventually.

I have seen multiple practices, so I would be glad if you knew some sources that explicitly discuss the removal of the Torah scroll on Hoshana Rabba from an Ashkenazi perspective.


texts: Is the name אזולי/אזולאי based on the verse of אשה זנה וחללה לא יקחו

texts:
In this answer to Which surnames are Kohanim's and why?, Azulai (however you choose to transliterate it) is a Kohanic surname, based on the the fact that the Rashei Teivos seem to be those of the words in Vayikra 21:7, אשה זנה וחללה לא יקחו, which is talking about a Kohen.  However, based on what I read here in Shem Hagedolim (story related in the Rashi script on the right side of the page), there seems to have been some controversy about this.
Does anyone have sources that discuss the original nature of this name, or that discuss this controversy?
Edit: To avoid any confusion, I do not intend to imply anything negative about any people who use this name who are not Kohanim. I am simply asking about the name's history.


texts: How many Maccabees were there and what were their names?


texts: Is Gilgulei Neshamot ever mentioned in Shas?

texts: I have heard that somewhere in Shas, there is a case of Gilgul neshama mentioned. Is there actually such a case, and where is this to be found?


texts: A wedding invitation insert to insert into a wedding invitation to inform secular friends and family about the customs of a religious jewish wedding

texts: Is there a wedding invitation insert (in pdf or other presentable formats) somewhere online that one may freely use to insert into a Jewish wedding invitation to inform secular friends and family about the customs and procedures of a jewish wedding to ensure that everyone is comfortable and to avoid any room for embarrassment?


texts: What is considered praying with a minyan?

texts:
What is the minium that one must say with a minyan to count as if he prayed with a minyan?

Since "tefillah" when mentioned in the Talmud referrs to the Amidah is it safe to assume that only praying the Amidah with a minyan is what's necessary to count as if you prayed with a minyan? Or, is the shema and/or pesukei dizimra also included?

Practical difference: when you come late to synagogue and need to catch up - does saying shema and pesukei with or without the congregation make a difference?


texts: Why are newer tefillin matte, while older ones are shiny

texts: I have noticed that older tefillin — those manufactured a while ago — are typically shiny, whereas newer ones are typically matte. Is there any reason for this?


texts: I read here that in Kabbalistic tradition the four pronged shin (such as that on the tefillin) was once part of the Hebrew Alphabet but was lost, but I was not able to find a source for this tradition. Does anyone here know the source of this tradition?


texts:
Does one in jail need to put a mezuzah on his cell? Assuming this is a standard American jail.

If it is a jail owned by a Jew, is there an obligation on the inmate or the owner?


texts: According to the Vilna Gaon, why doesn't Kaddish open with "יתגדל ויתקדש כרעותיה"?

texts:
According to the Vilna Gaon, the opening line of Kaddish is very disjointed.  So much so, that most people are, ostensibly, mispronouncing one of the words.

Grammatically, it would also work, and it would seem to make more intuitive sense, to say:

  יִתְגַּדַּל וְיִתְקַדַּשׁ כּרְעוּתֵהּ שְׁמֵהּ רַבָּא בְּעָלְמָא דִּי בְרָא

So, according to the Vilna Gaon, why don't we say it this way (alternatively, why do we say it the way we do)?


texts: How do scientists such as Natan Aviezer and Gerald Schroeder understand the fourth day of creation?

texts:
If I understand correctly, scientists such as Natan Aviezer and Gerald Schroeder have readings of Genesis Chapter 1 that fit with the current scientific understanding of how the universe/planet/life developed.

How do they read the fourth day?  ("Sun, moon, and stars" come after "dry land and vegetation", but before aquatic life?)


texts: Ayin miraculously holding it's place in the second tablets?

texts:
The Gemara (Sanhedrin 21b-22a) records a discussion about the script of Torah scrolls (ashiri or ivri).

Many commentators look at the first opinion in the discussion and wonder if it means that the tablets were also written in ashuri or ivri script. The primary objection to the notion that they were in ivri is because the Gemara in Shabbos 104a says that the ם and ס miraculously floated in place (because all of the letters were engraved all the way through).

Now, Radbaz (responsun 883, addressing our discussion in Sanhedrin) questions the difficulty with saying that the tablets must have been written in ashuri, because the Yerushalmi (supposedly to the same chapter as Shabbos 104a) says that according to the opinion of the one who says the ancient Torahs were written in Ivri, it was the ע which floated in place (because in Ivri it looks like a closed triangle).

Radbaz answers this by saying that the ע of the second tablets floated in place, and was written in Ivri, but not the first. (For a better understanding of the setup to this question, see the Sapirstein Edition of Sanhedrin, page 22a note 22).

The question is:

I heard (from a Rabbi, although I don't know his source) that the second tablets were NOT engraved all the way through! So how could Radbaz say the miracle applied to the ע of the second tablets, if the second tablets has no such miraculous properties?


texts: source for a story: man who went to milk a lion

texts:
When I was a kid I heard the following story at least a few times in grade school from the school headmaster (probably around Rosh Hashanah time). It's based on a Jewish legend or midrash, and I'd like to know the source. (It's very apropos for some things some friends of mine and I are dealing with), but Google and Google books searches are failing me, so I'm hoping someone can tell me where this story is from.

Details may be a bit off since it's been a couple of decades since I heard it.

Two angels were arguing in heaven about who was stronger - a good angel and a bad angel (or perhaps the yetzer hatov and the yetzer harah). The bad angel boasts that in a single instant he could undo years of the good angel's work. They decide to test this out. They find a human being, and the good angel has 3 years to do whatever he wants. The man lives in a kingdom where the king wants the milk of a lion, and will pay a considerable reward for it. (The usual Jewish legend stuff - probably the hand of his daughter and half his kingdom). The man, with the assistance of the angel, goes through all sorts of travails and manages to secure the milk of a lion. He returns after years of adventure with the milk in a jug, and presents it to the king. Just as he opens his mouth the 3 years end, and the bad angel takes over, causing the man to say "I have brought you the milk of a... sheep!" The king is angry and orders the man executed. Somehow the man manages to talk his way out of it, but the lesson (or at least the lesson that we were supposed to learn) is that even a moment of indiscretion can destroy a lifetime of good works.

If anyone recognizes this story (some details may be off) and can tell me where it's from, I'd be much obliged.


texts:
Who knows eighty-one?
Please cite/link your sources, if possible. At some point in the next few days, I will:

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts:
Who knows two hundred sixty-nine?
Please cite/link your sources, if possible.
At some point between twenty-four hours and a few days from now, I will:

Vote up all interesting, relevant answers.

Accept what I consider the "best" answer.

Move on to the next number.

Lazy gematria for today is "סרט" - "strap"/etc..


texts:
So according to the Rambam (I believe that it is only him, but would be more than interested in other people that also hold the same view), it is a mitzvah de'oraita daven every day (I believe its one thing each of shevach (praise), hoda'ah (thanks) and bakasha (petition)).

Today we fulfill this thorough the shmoneh esri, and the structure matches (first three, middle, last three) and all is good.

My question is threefold:

1 . What were communal prayer like in the times of beit hamikdash? It would seem from the gemara in Megilla 25b that there was some form of prayer going on whenever their ma'amad was up in the beit hamikdash, but rashi over there says that the town square does not get kedusha from this as it was not set/regular enough (seemingly, this was only done for two weeks a year and when there was no rain). It would seem odd if there was no daily communal prayer though as there was a beit keneset (though I suppose that could be for monday, thursday, shabbat, etc)

2 . Was there prayer two or three times a day? (I would expect that Ma'ariv is a probably not, as that was accepted as a minhag later I think)

3 . In a gemara in brachot (sorry I can't seem to find it), it would seem by juxtaposition that the korbanot and the daily prayers are related at least in their times. Did the three daily prayers come from the two daily korbanot and the trumat hadeshen?

Of course, if we don't hold like the Rambam, and say that prayer is rabbinic, do we say that there was any kind of prayer other than when an individual felt like it in the times of the beit hamikdash?

EDIT: here I am using times of the beit hamikdash to refer to beit reshon, as in the times of biet sheni there was the shemoneh esri already. It would be interesting to find out the "rollout" as it were of the shmoneh esri and start of reading the torah on monday tuesday and thursday and how they came about, but that is for another question I think.


texts: Does one need to worry about shmitah on Arab produce in Israel?

texts:
I often go to the Arab Market in Jerusalem's Old City to buy nuts and fruit because the quality is good and it's the cheapest I've found. I haven't seen a halakhic issue with their roasted nuts since I don't think we'd serve it to a king, and it's a food that's often eaten raw. But someone raised the point that Shmitah might be an issue if it's grown in Israel. But I'm ignorant of the halakhah on this.

So do the crops of Arab farmers need to abide by shmitah?


texts: People often say tznius when they mean to say tzanua.  Do you know of any other examples in Hebrew, Aramaic, or Yiddish in which people use the noun but they really mean to use the adjective?


texts: Mesada/masada, are there any torah sources confirming or denying Josephus' version

texts:
This documentary seems to give good points to doubt the Masada story.
Are there any talmudic or later sources regarding this and if yes, what are they?
Related.
Masada - heroic martyrdom or immoral murder/suicide?


texts: Why do we say Viduy so many times on Yom Kippur?

texts:
Gemmorah in Yoma 87B and Rambam Teshuva here rule to say Viduy over and over on Yom Kippur.

ת"ר: מצות וידוי ערב יוה"כ עם חשכה
The Sages taught: The main mitzva of confession is [just once] on Yom Kippur eve when darkness falls.

However, we repeat it twice every Teffila on Y"K:

אבל אמרו חכמים יתודה קודם שיאכל וישתה שמא תטרף דעתו בסעודה ואע"פ שהתודה קודם שאכל ושתה מתודה לאחר שיאכל וישתה שמא אירע דבר קלקלה בסעודה ואף על פי שהתודה ערבית יתודה שחרית שחרית יתודה במוסף במוסף יתודה במנחה במנחה יתודה בנעילה
But the Sages said: One should also confess on Yom Kippur eve before he eats and drinks at his last meal before the fast lest he becomes confused at the meal, due to the abundance of food and drink, and be unable to confess afterward. And although one confessed before he ate and drank, he confesses again after he eats and drinks, as perhaps he committed some sin during the meal itself. And although one confessed during the evening prayer on the night of Yom Kippur, he should confess again during the morning prayer. Likewise, although one confessed during the morning prayer, he should still confess during the additional prayer. Similarly, although one confessed during the additional prayer, he should also confess during the afternoon prayer; and although one confessed during the afternoon prayer, he should confess again during the closing prayer [ne’ila].

This seems contradictory to me: if the Mitzvah is related to Y"K - let's say it once (as T"R) in Ma'ariv, if we suspect one can transgress additional prohibitions - lets add it to every Teffilah all year round.
Why Viduy is needed so many times?


texts:
The text of the Shabbat zemer דרור יקרא has a line based on Isaiah 63:1-3 (מי זה בא מאדום חמוץ בגדים מבצרה וכו') which usually reads:

  דרוך פורה בתוך בצרה, וגם בבל אשר גברה

However, I also have seen the following variant in a Sephardic siddur:

  דרוך פורה בתוך בצרה, וגם אדום אשר גברה

My theory behind this was as follows: בצרה alludes to Christianity (being the capital of Edom), and בבל to Islam. Perhaps the text in some Islamic countries was altered in order as a form of self-censorship. Is this historically accurate, and if not, is there evidence for what the original version of this line was and why it changed?


texts: Since kashrut often requires one to have separate sets of cooking utensils for dairy and meat, should one use separate dairy and meat oven mitts?


texts: Can one make a bracha on non-thunderstorm lightning?

texts:
Most of us associate lightning with thunderstorms. But there are other ways "lightning" can be caused:

static discharge such as what you may see when you rub your feet on a rug on a cold dry day, and when touching someone, a spark jumps from your finger. This is a form of lightning.
The lightning created by those wonderful science machines / experiments shown in museums. (Similar to what you see in Frankenstein movies.)
Volcanic lightning.

Can or should one say the bracha on any of these (and similar) forms of lightning? Why or why not?


texts: Why is the first time a couple has marital relations called "beilas mitzvah?"

texts:
The gemara (Ketubot 4a) and poskim (Shulchan Aruch, Yoreh Deah 193:1) refer to the first time a couple having marital relations as "beilas mitzvah" (mitzvah of marital relations).

Being as the couple is obviously not being mekadesh via this biah (see Yevamos 52a, and  Rambam, Hilchos Issurei Biah 21:14)-- what exactly is the mitzvah being fulfilled in this biah rishonah that it's referred to as "beilas mitzvah?"


texts: Who certifies the hechsher magen David with a K replacing the right side?

texts:
This symbol appears on Trader Joe's Organic Tahini.

I have searched in a lot places, but cannot find it. The product is made in Greece. Anyone know who gives this hechsher and if it is reliable?


texts:
Are there any books/articles that discuss dementia from a Jewish perspective? I am looking for a perspective that include coping with, and relevant hashkafa. The intended audience being not the sick person, but family.

It is possible that a book for family members of the terminally sick would be applicable; ideally it would include the mentally degenerative aspect of dementia.

May we never know such things.


texts:
What is the meaning of לֵאמֹר?

In all the usage of לֵאמֹר in the Torah, it almost seems unnecessary to add the word "to say" or "saying". For example, here is the first occurrence:

וַיְבָרֶךְ אֹתָם אֱלֹהִים, לֵאמֹר:

Knowing that no words in the Torah are unnecessary makes it more intriguing to me to find out what the real meaning of this word is.


texts: Does coffee need a bracha if you have it every day after a meal?

texts:
If almost everyday after my lunch I have coffee. If I had something like chicken that required a shehakol does the coffee become exempt from requiring its own shehakol (assuming I did not make an after blessing and 72/30 minutes had not yet expired)?

What about if I start drinking this cup of coffee in a different room within the same house?

Motivation for the question:

Upon making a blessing one can have in mind to have other items included in the blessing and make only a single one to cover them. This principle of "having in mind" can be extended to habit (don't know the source for this nor do I know it's particulars). Does the above scenario of the coffee fall into the habit/having-in-mind principle?


texts:
If a Gentile decides to convert through the Reform movement for the purposes of being ethically monotheistic, practicing traditions relating to Judaism, and having a community, would they be punished for this in the Afterlife?

**Assuming that the convert goes through a bet dien, circumcision, and Mikvah

**By traditions I mean things like lighting Shabbat candles, observing the holidays,bar/bat mitzvahs, not eating foods regarded as trief by the Torah, etc