texts:
It has been discussed here previously regarding the Sous-vide method of cooking.

However I have a separate question. What type of method is halachically categorized as?
Is it Tzli or is it Bishul?

Tzli is defined as cooking through exposure to an open fire. For simplicity sake we’ll call it barbecuing.

Bishul is defined as cooking through water. Like boiling noodles in water.

However regarding the Sous-vide cooking method, when it is placed in the vacuum sealed bag, and cooked in the pot of water. It is not being exposed to the water, rather to the consistent heat that the water is producing, and thus the food is being cooked. Perhaps that is Tzli, in that it is a dry heat. Or no, it is considered bishul because the cooking is being caused by a boiled water - or perhaps (depending on which food is being cooked) the food is being cooked by its own juices and fats.

The practical ramifications if whether we define it as Tzli or Bishul is being that the Sous-vide method does not “brown” the food, like a barbecued piece of meat (One limitation of sous-vide cooking is the fact that browning (Maillard reactions) happens at temperatures above the boiling point of water Wikipedia). The food comes out softer (also more juicer, which is why people use this method).

Let’s say someone wanted to add that browning to their piece of meat. And on Shabbos (the food was cooked entirely from before shabbos) places it on the plata (on an upside down pot that is Yad Soledes hot) to give the food the desired brown or crunchy texture.

The basis of this question is based on a different argument, if whether or not, despite the food being fully cooked and subject to אין בישול אחר בישול, but if you cook the food again using a different method, ie. Food was cooked through בישול and then cooked again using צלי - it would be assur. But if Sous-vide is considered Tzli it would be permitted Source

Thus what is Sous-vide considered? And would putting the food onto the plata to give it the crunchy burning affect be subject to אין בישול אחר צלי or vice versa? is the way its cooked also considered צלי קידר - cooking in its own juice, which is considered בישול?


texts: Do you get credit for unintentional mitzvot?

texts:
I have heard stories such as

  A wealthy man felt like abandoning his Judaism and went to the kotel to 'say his goodbyes'. There he saw a chasid davening with such fervor and tears that the wealthy man decided not only to continue being a torah Jew but also to donate millions of dollars to charity.

That type of story usually ends with "and when the chasid gets up to Heaven, they will show him the merit he received for giving millions of dollars to tzedaka. But, 'I never did any such thing,' protests the chasid. 'You are receiving this merit for inspiring another person,' is the response.

My question is, is this true? If, through no intent of my own, someone sees me or something I have done and is inspired to do good themselves, do I get the credit? If so, why (after all, I haven't actually done the specific action)? And, does this work in the reverse (can someone be punished for causing someone to sin by modeling bad behavior)?


texts: When did it come about that Shmini Atzeret became Simchat Torah?

texts:
The Torah calls last day of Sukkos Shmini-Atzeres (or techically a separate holiday (PZ"R KS"B)) but at some point in time it became Simchat-Torah (in Israel) or the 2nd day in Chutz L'aretz.
When did this happen ?


texts: Why is "שבי" switched from masculine to feminine?

texts:
The beginning of Parshas Ki Seitze says:

כִּי תֵצֵא לַמִּלְחָמָה עַל אֹיְבֶיךָ וּנְתָנוֹ יְהֹוָה אֱלֹהֶיךָ בְּיָדֶךָ וְשָׁבִיתָ שִׁבְיוֹ
וְרָאִיתָ בַּשִּׁבְיָה אֵשֶׁת יְפַת תֹּאַר וְחָשַׁקְתָּ בָהּ וְלָקַחְתָּ לְךָ לְאִשָּׁה
If you go out to war against your enemies, and the Lord, your God, will deliver him into your hands, and you take his captives,
and you see among the captives a beautiful woman and you desire her, you may take [her] for yourself as a wife

(Translation courtesy of Chabad.org)
The word for captives in the first verse seems to be masculine, שבי (conjugated to be possessive, שביו), as opposed to in the second verse it is feminine, שביה.  Does the word have ambiguous gender, and even if so, why the switch?
(I lost my Mikraos Gedolos, so I have done virtually no research.)


texts:
I have wondered for some time about certain elements of Chabad minhagim re. tefillin, so here goes:

What is the origin of their kesher shel yad? (asked elsewhere)
When was it decided that they should be huge (4x4cm or larger)
Why must they be mikshah (made of one piece)?
Why is their ש different from both the Arizal ש and the written form of the Alter Rebbe ש? What is the source for this?

I'm sure there are other concerns which I have missed, but these are the main factors which make them unique, in my opinion.


texts: Did the Ritva state that Islam is idolatry?

texts:
Is it the case that Ritva stated that Islam is idolatry?
I have heard that while the RAMBAM viewed Islam as not idolatry, there have been many rabbis throughout the generations, before and some after, that have viewed it as idolatry.  Is that the case?


texts:
This answer gives a rough estimate that about 90 percent of hilchot kevura (laws of burial) are based on local minhag, rather than actual halacha. Taking this into account, the next logical conclusion to enquire upon what the actual halachot are.

In particular, I am wondering

Whether there is a particular position in which the body should be placed on the bier or in the coffin
If there is any law regarding the creation of batei chayim (cemeteries)

If anyone knows the answers to these points, or other relevant halachot, could you please answer?


texts: Is there a list of teshuvot (or other documents) in which the Maharam discusses his student the Rosh?


texts: From whence are the laws of Sukkot derived?

texts: The laws of arba'at haminim and of building sukkot (the structure, not the holiday's name) abound. From whence are these laws derived? Are they all considered Halakhah Le'Moshe Mi'Sinai?


texts: Has cryonics been treated in Rabbinic literature?

texts: Has it been treated by rabbinic literature? If yes, what does it say about cryonics?


texts: Books/Seforim Similar to Ezra Zion Malamed's "Mefarshei Ha'Mikra"

texts: Does anyone know any books/seforim similar to Ezra Zion Malamed's "Mefarshei Ha'Mikra, which is a book that goes through the methodology of many meforshim and also examples of pasukim and their drash/peshat meanings?


texts: Does one violate the Torah prohibition of tormenting a widow if she has remarried?

texts:
Does one violate the Torah prohibition (Ex. 22:21) of tormenting a widow if she has remarried?

You may be inclined to say that the purpose of the Mitzvah is because she's defenseless and the Torah needs to stress how much one has to take care of her (and once she's remarried her new husband will take care of her), but we don't rule that we expound Taamei DeKra.


texts:
While one would eat the Karbon Pesach would they have to make hasabeh (lean) like when one eats matzah or drinks daled cosos (the four cups) b'zman hazeh (nowadays) at the Pesach Seder?

(I've heard there is a discussion about this and would like to see the sources on it.)


texts:
Is there any where in Tanach a word that ends with a "feh sofit" (the form of the letter feh/peh that comes at the end of a word)  but has the sound of a "peh" (and not "feh".)

Similarly I would ask if there is any place in "rabbinical writings" (not modern hebrew) that has a word ending in (and with the sound of) a "peh"? Whether it be spelled with a "peh sofit" or a "regular peh" together with a dagesh (to identify that it's a "peh" sound.)


texts: Can one light a Chanuka Menora using fiberglass wicks

texts:
A friend of mine posted this picture of her Dad's Chanuka Menora.

Obviously it's not using olive oil, but that's no worse than using candles.

In these lamps the wicks are simply fiberglass pipes that pull up the paraffin. IOW, it doesn't really have a wick.

My question is about the fiberglass wick. Does a Chanuka Menora have to have wicks that burn?


texts: Why is a Shechitah Knife termed a Chalaf?

texts:
In the Diaspora the Shechitah knife is termed "Chalef".

What is the origin of this word? When was this word first used and where was this first first used?


texts: Using an electric hand dryer after netilas yadayim

texts: Is there any issue with using an electric hand dryer to dry your hands after netilas yadayim either for a seudah or to remove ruach rah?


texts: Chabad Inyan regarding the universality of the Lubavitcher Rebbe

texts:
As I have mentioned elsewhere, the only active Orthodox schul in my town is a Chabad, and the mora d'asra is very dogmatic about the idea that R' Menachem Mendel Schneerson of Lubavitch was the rebbe for all of K'lal Yisrael.

My question here is threefold (or possibly fourfold)

What is the origin of this belief?
What does this claim/belief mean?
How is this belief viewed in Chabad?
How is this belief viewed outside of Chabad?*

*I am not asking for opinions along the lines of those presented by R' Schach ז”ל, as they are unconstructive and harmful, IMO.


texts: Why is one not obligated to give up his life rather than violate Lashon Hara?

texts:
The Gemara in Erchin 15b compares Lashon Hara to the Big Three:

  תנא דבי רבי ישמעאל כל המספר לשון הרע מגדיל עונות כנגד שלש עבירות עבודת כוכבים וגילוי עריות ושפיכות דמים כתיב הכא לשון מדברת גדולות וכתיב בעבודת כוכבים (שמות לב, לא) אנא חטא העם הזה חטאה גדולה בגילוי עריות כתיב (בראשית לט, ט) ואיך אעשה הרעה הגדולה הזאת בשפיכות דמים כתיב (בראשית ד, יג) גדול עוני מנשוא גדולות אימא תרתי הי מינייהו מפקא

  The Academy of R' Yishmael taught: Anyone who speaks Lashon Hara, his sins are expanded to be comparable to three sins: idolatry, immorality, and murder. It is written here [by Lashon Hara] (Tehillim 12:4), "A tongue speaks great things," and it is written by idolatry (Shemos 32:31), "Please, this nation has sinned a great sin." By immorality it is written (Bereishis 39:9), "And how can I do this great evil thing?" By murder it is written (Bereishis 4:13), "Is my sin too great to bear?" [Asks the Gemara:] I might say, "great things" [indicates] two [and not three]! [The Gemara answers:] Which of them will you remove?

The Gemara in Sanhedrin 74a rules:

  כל עבירות שבתורה אם אומרין לאדם עבור ואל תהרג יעבור ואל יהרג חוץ מעבודת כוכבים וגילוי עריות ושפיכות דמים

  All sins in the Torah, if they say to a person, "Violate and you will not be killed," he should violate and not be killed, except for idolatry, immorality, and murder.

If Lashon Hara is compared to these three sins, why isn't one obligated to give up his life for Lashon Hara (under normal circumstances)?


texts: saying "יתברך" when the שליח צבור says "ברכו"

texts:
The Artscroll סדורים (prayer books) — "Ashkenaz" and "Sefard" editions, Hebrew-English and Hebrew-only editions, at the morning and evening prayers for holidays, Saturdays, and weekdays — indicate that some congregations say a paragraph starting "יתברך" while the leader stretches out his recitation of pre-"שמע" "ברכו".

Really? Who?

I'm relatively young, and have not been to loads and loads of different Ashkenazic synagogues, but have been to a number, including those that pray nusach Ashk'naz and those that pray nusach S'farad and those that pray nusach Ari, chasidic (of various sects) and 'yeshivish' (of various yeshivas, and the yeshivas themselves) and 'yekke' and mizrachi and other, in Israel and the States and elsewhere, and have never AFAIR seen this done.

Has anyone seen it? Or have a reliable report of its being done (nowadays)? Or have a reliable source that indicates that no one does it?


texts: Poskim are recorded here permitting standing specifically for the Torah reading of the Aseres Hadibros.  Are there any poskim who forbid this in accordance with the ruling of the Rambam?


texts: Does the conjunction AND also means EVEN in Hebrew?

texts: I am studying Ezra.  In chapter 6 verse 14 it says "...according to the decrees of Cyrus, Darius, and Artaxerxes king of Persia."  I believe Darius and Artaxerxes are one in the same.  Therefore, should (could) the verse be read as "according to the decree of Cyrus, and Darius, EVEN Artaxerxes king of Persia."?  I appreciate any help on this.  Thank you greatly!


texts: Why did Jethro want Moses' son to be an idolater?

texts:
The Midrash tells a strange story:

When Moses said to Jethro, "Give me your daughter Tzipporah as a wife", Jethro answered, "If you do what I ask of you, I will give her to you as a wife." Moses said: "What do you ask?" Jethro replied: "Your first son must serve idolatry. The following sons may serve God in heaven." Moses accepted. Jethro said: "Swear." And Moses swore. [Mechilta d'Rabbi Yishmael 18:3]

Now, we learned later [Judges 18:30; Avot d'Rabbi Natan 34:4] that the son of Moses' son Gershom indeed became an idolater.  But why would Jethro make such a request in the first place?  Didn't God Himself tell Moses to welcome Jethro into Judaism with great honor [Midrash Tanhuma, Yitro 6] ?


texts: Would it be a violation of one of the thirty-nine melachos if someone made a paper airplane or made origami creation on shabbos? (And I know a melacha is loosely translated as "creative work".)


texts: When cutting nails, which hand comes first?

texts:
When cutting nails there are some very specific instructions when cutting them. If I recall correctly, one is supposed to start with the left hand and then proceed to the right. This seems strange, as in most places we do things with the right first (e.g. put on right sleeve of shirt first, and the like).

So: Am I correct that cutting nails starts with the left hand?

And if so, why the difference?


texts: Are there mitzvot in the Torah that include an explicit reason?

texts:
I was watching the video on "Honor Thy Father and Mother" from Dennis Prager's video series on the Ten Commandments.

In the video (at 8 seconds in) Prager claims that the mitzva of honoring parents is the only one that includes a reason - "that your days may be long in your land".

I was wondering if anyone knows whether or not this is accurate. There are 613 mitzvot and I would be surprised is 612 of them do not come with some sort of reason. Can anyone provide an example of another mitzva that is given with a reason?


texts: Can you turn your back to the Aron HaKodesh?

texts:
I'm quite certain that it is mentioned in the Kitzur Shulchan Aruch that one should not turn one's back to the Aron HaKodesh (ark which holds the Torah Scrolls).

Can anyone tell me where this is mentioned, I can't seem to find it. Likewise where is it in the Shulchan Aruch/Mishneh Berurah?

There seems to be a certain laxity with this. Many times in big shuls the Aron is raised above the main sanctuary in such a way that it is halachicly considered a different room/reshus/area domain/whathaveyou..which would allow for leniency. Is there other basis to be lenient (when this is not the case such as a smaller Beis Midrash with an Aron) or are people just not as familiar with this idea because often times it isn't so applicable?


texts:
Who knows one hundred sixty-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: Sitting when holding a Sefer Torah during Torah Reading

texts:
When there are two Sifrei Torah taken out on a particular Shabbas, the tradition in many shuls is to have the second safer Torah be held by by one of the congregants sitting down while the first one is being read.

It is also true that many hold that there is a obligation to stand for at least part of the Torah Reading.

From what I have seen in most congregations the man who is holding the second safer torah does not stand for any part of the first safer torah being read. Does anyone have a source for why that is?


texts: What's the etymology of the Hassidic term "b'sho'oh" for a chaperoned quasi-date?

texts:
I've heard in the Hassidic world, if two families decide that one's young fellow should meet the other's young lady, the couple has a brief, chaperoned, meeting, known as a b'shoh (spelling?), to determine if they're remotely compatible; if so, mazel tov, they're engaged.  (Correct me if I'm mistaking my facts here.)

Is that a Yiddish word?  Related to the Hebrew b'sha'ah, meaning for the time?  Hungarian?  Other?


texts: Can one be liable for death by delivering upsetting news?

texts:
In Parshas Chayei Sarah (23:2), Rashi quotes Bereishis Rabbah (58:5) that the reason the Parsha of Sarah's death is juxtaposed to Akeidas Yitzchak is:

  לספוד לשרה ולבכתה: ונסמכה מיתת שרה לעקידת יצחק, לפי שעל ידי בשורת העקידה שנזדמן בנה לשחיטה וכמעט שלא נשחט, פרחה נשמתה ממנה ומתה

Someone told Sarah about what was happening to Yitzchak, and her Neshama left her, and she died.

This got me thinking: even though it appears that at least some Meforshim say that it was the satan who told Sarah, it appears that mere words have the power of causing a persons death.

So my question is, if a person should deliver bad information to another, resulting in the latter person's death, would the former be responsible?

Assuming there were in fact two witnesses that warned that person, would a Jewish court be able to punish him?
Even if there weren't witnesses, would he still be liable? Would it matter whether he knew what its effect would be or not?
And finally, if the answer to the above two is no, would he still be liable in the world to come (דיני שמים)?


texts: What's the logic that a Kosher Succah can lack a wall or two?

texts:
The Gemmorah in Succa (6-7) presents two views on the number of walls in a Kosher Succah - either 2 walls and a notch of 4 inches or 3 walls and a notch. Anyway, one or two walls can be largely missing.

I'm trying to comprehend the reason:

If Succah is the remembrance of the Clouds G-d put us - there were 7 of them (6 of each side).
If Succah is for the dwelling (תשבו כעין תדורו), such a place can't be called a house.
If Succah is for the shadow alone - there's no need for walls altogether.

Besides attributing this fact to "Halocho leMoshe Misinai", is there a logical explanation for a Kosher Succah lacking a wall or two?


texts: How does "Elokim" ("אלקים") solve the problem?

texts:
Please seriously pardon my lack of Hebrew skills.

If "א-ל" is already a shem Hashem (to the point where in many contexts we might say or write "קל" - "Keyl"), how is it OK to leave the א-ל intact at the beginning of "אלקים"? I understand that by changing ה to ק, we have changed the whole name from being an official shem Hashem, and have also broken up the potential vov // hey. But the first reason seems insufficient, because many people would redact the word even if it contained a shem Hashem, as it still does.  [For examples of times when we do this, see "קלי" ("Keli") and "הללוקה" ("Hallelukah").]

Why don't we do so here?

Similar (not a duplicate): Why is the hey in Elo-* replaced with a kuf?


texts: How did Talmudic rabbis know about others' personal matters

texts: There are numerous places where the Talmud discusses some very personal facts about certain rabbis. For example, Baba Metziah 84a has a discussion about the size of rabbis' sex organ. How did the rabbis know such personal matters, and why is the discussin of anyone's private affairs important to have been written in the Talmud for all to read?


texts: Where does the concept of bitul Torah come from?

texts: It is a positive commandment to learn Torah. But the concept of bitul Torah seems to imply that it is also a negative commandment not to learn Torah. Where does this concept of bitul Torah come from?


texts: I am looking for a resource that finds words with a certain root in Tanakh

texts:
I am a beginner in Hebrew and so please forgive me if my question shows profound ignorance.

I would like to pull up or list verses in the Tanakh based on them having a particular vocabulary word in it.   So if I am memorizing the word ראש, it should include Bereshit 1:1 because of בְּרֵאשִׁית.

I want to read the word I am interested in in various contexts.

Is there such of a resource either in either book or electronic form?  I am not interested in Christian sources such as Strong's Concordance which are based on the English translation.


texts: How many people can truly say that they have truly FOREVER placed their hope in Hashem?

texts:
How can every Jew honestly say 3 times each day, in the Shmone Esrei (some days 4 times, and on Yom Kippur 5 times) the words  מעולם קיוינו לך - forever we have placed our hope in You.

How many people have truly FOREVER placed their hope in Hashem?

[Same question regarding "ki l'yeshuascha kivinu kol hayom" - Are our hopes for Hashem's Salvation the "entire day"? Don't most of us put our hopes in other means sometimes?]

[Note: I don't mean whether we are always, at every moment, thinking about our hopes in Hashem, I mean that sometimes our hopes are in other things other than Hashem, so how can we say forever we have placed our hope in You, or we have hoped for your salvation all day?]


texts: Dancing during kidush levana on sefiras haomer

texts:
After making kidush levana there is a custom to dance and sing a song "Tovim meorot...". Is it permissible to dance after kidush levana of the month of Iyar, as it falls during the mourning days of sefiras haomer?
Inspired by this question.


texts: I have seen people (mainly sefardim) put a few drops of water into the wine before havdallah. Why do they do this?


texts: Why is this Rosh Hashanah piyut recited differently from how it is printed?

texts: From the structure and sequence of the piyut "Melech Elyon", it is clear that each phrase is meant to begin with the words 'Melech Elyon' and end with 'laadei ad Yimloch', and indeed it is printed that way. However, the prevailing practice is to say 'Melech Elyon' at the end of each phrase. What could be the reason for this divergence from the written form of the piyut?


texts: When saying Asher Yatzar, should one sit or stand?


texts: PTIJ: Erasing Amalek's name written on Andy's toys' shoes

texts:
Was Andy from Amalek? Would that explain why Buzz Lightyear and Woody's shoe his name is written on it (since there's an Inyan to write Amalak's name on the bottom of your shoe to erase their memory)?

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


texts:
One is not allowed to dance during the mourning days of s'firas haomer (Mishna B'rura 493:3). According to all major customs, Yom Haatzmaus (Israel's independence day) falls during the mourning days (as it's the third, fourth, fifth, or sixth of Iyar; see e.g. MB 493:14–15). Yet some orthodox synagogues and schools have programs on Yom Haatzmaus in which people are encouraged to dance.

Now, a sandek is allowed to shave in honor of the b'ris mila (MB 493:12), but AFAICT dancing is still forbidden to him.

So my first question is:

Are the mourning restrictions dropped completely by those who allow dancing on Yom Haatzmaus, much as they are on, e.g., lag baomer, or is it only dancing that's permitted (in honor of the day, much as shaving is permitted for a sandek in honor of the b'ris mila)?

Now, the custom is to observe mourning restrictions thirty-three days; which thirty-three days varies by custom. See e.g. MB 493:14–15. The examples he gives, though, count lag baomer as one of the thirty-three days even if mourning restrictions are not kept during its daylight hours, because mourning restrictions are kept during its evening (MB 493:10, but see :11). So if the answer to my first question is that all mourning restrictions are dropped on Yom Haatzmaus, my next questions are:

Are all mourning restrictions dropped from Yom Haatzmaus both evening and day?
Is Yom Haatzmaus, like lag baomer, counted as one of the thirty-three days with restrictions? Or do those who keep no restrictions on Yom Haatzmaus count thirty-three days of restrictions besides it?

(Of course, because of the considerations in the paragraph just above, these last two questions are of interest in light of one another.)

A sourced answer (e.g. citing a t'shuva addressing these issues) would be ideal, but an answer telling what people do generally is also of interest.


texts:
In the Kitzur Shulchan Aruch in 128:13 he states, regarding going to a cemetery on Erev Rosh Hashana:

  וְגַם מֵחֲמַת שֶׁהוּא מְקוֹם קְבוּרַת הַצַּדִּיקִים, הַמָּקוֹם הוּא קָדוֹשׁ וְטָהוֹר, וְהַתְּפִלָּה מְקֻבֶּלֶת שָׁם בְּיוֹתֵר, בִּהְיוֹתָהּ עַל אַדְמַת קֹדֶשׁ, וְיַעֲשֶׂה הַקָּדוֹשׁ בָּרוּךְ הוּא חֶסֶד בִּזְכוּת הַצַּדִּיקִים

  An additional reason for going to the cemetery is that the place where tzaddikim are buried is sacred and pure, and prayers are more readily accepted when they are offered on sacred ground, and the Holy One, blessed is He, will show us kindness for the sake of the tzaddikim.

The definition of Kadosh - קָדוֹשׁ - is tricky and seems to be related to how much connection the place has to Hashem. (But I'm open to other explanations.)

The definition of Tahor - טָהוֹר - is well defined. It's a place that has been purified from various types of Tum'a. One of the most serious types of Tum'a (and in some aspect, The most serious type) is the Tum'a caused by corpses.

Cemeteries are inherently not Tahor and a Cohen is not even allowed to come close to the graves because of this.

The same wording is used by the Kaf HaChaim O"C 581:95 and the Ba'er Hetev, O"C 581:15 which refers to S"A O'C 581:4 which says:

  מכבסין ומסתפרין בערב ראש השנה (ויש נוהגין לטבול בערב ר"ה משום קרי) (כל בו) (ויש מקומות נוהגין לילך על הקברות ולהרבות שם בתחינות (מהרי"ל) ונותנים שם צדקה לעניים (כל בו):

  One bathes and cuts their hair on the eve of Rosh Hashana. (and there are those that are accustomed to immerse in a mikvah on the eve of Rosh Hashana on account of seminal emission). (And there are places where there is a custom to go to the graves and to pray there and to give charity to poor people there.)

How can one refer to a cemetery as a Pure place - a מָּקוֹם טָהוֹר? Where did this phrase come from that so many Seforim use it?

Note the Mishna Berura 581:27 skips the Kadosh and Tahor part.

  (כז) הקברות - דביה"ק הוא מקום מנוחת הצדיקים והתפלה נתקבלה שם יותר אך אל ישים מגמתו נגד המתים אך יבקש מהש"י שיתן עליו רחמים בזכות הצדיקים שוכני עפר ויקיף הקברות ויתן צדקה קודם שיאמר התחנות. ואין לילך על קבר אחד ב"פ ביום אחד:


texts: Contrast Hol Hamo'ed Torah readings for Pesach vs. Hol Hamo'ed Succot

texts:
I realize that the sacrifice for each day of Succot was different, whereas on Pesach they were the same for all days of Pesach. Somehow, this affects the Torah reading during Hol Hamo'ed.

For purposes of this example, I will use what occurs in Israel during Hol Hamo'ed Succot. There, each day of Hol Hamo'ed, they read the sacrificial offering for that day 4 times - the same thing for each of the 4 aliyot.

During Hol Hamo'ed Pesach, both in Israel and outside, each day of Pesach gets a unique separate reading (for the 1st 3 aliyot) that is not related to the sacrifice.

Why is Pesach different from Succot? OK, so the sacrifice of each day is the same. So, why don't we just read the part about the sacrifice for all 4 aliyot, and just have the same reading for all of Hol Hamo'ed Pesach? Is there some rule that says that each day's reading must be different? (Seems not - in Diaspora, the 1st and 2nd day Succot Torah readings are identical!)


texts: Proof of Divine Inspiration in Megillas Esther

texts:
The Talmud (Megillah 7a) tries to prove that Megillas Esther was composed with Divine Inspiration:

  It has been taught: R. Eleazar said: Esther was composed under the
  inspiration of the holy spirit, as it says, And Haman said in his
  heart.

This is referring to the part of the story where Haman paid the king a late night visit:

  So Haman came in. And the king said to him, What shall be done to the
  man whom the king delights to honor? Now Haman thought in his heart,
  To whom would the king delight to do honor more than to myself?

The proof seems to that the authors could not have known what Haman thought in his heart without Divine Inspiration. But even ignoring Haman's internal thoughts, how would the authors have known the conversation that took place in the kings private chambers? Is there any evidence that someone told them the contents of the conversation? If not, shouldn't this itself be the proof of Divine Inspiration?


texts: How would Judaism treat an instance of the Divine Name printed in Sutton SignWriting?

texts:
Names can be translated, though they do tend to be somewhat transformed in the process, the more so when translated into a signed language. Is a translated name treated with the same reverence as the original?

Signed languages can be written, most commonly with Sutton SignWriting, though other schemes (Stokoe Notation, Ham-No-Sys, and si5s) also exist.

If a printed document contained a representation of the name of God, should it be treated with reverence and disposed of with care, or does the translation into a different language medium mean that it no longer counts as a form of the Divine Name?


texts: What was the prevailing custom for arranging the seder plate among Bohemian Jewry?

texts: I'm interested in the prevailing custom (or customs) amongst German Jewry, and particularly among the Jews of Bohemia if there was a different practice there, for arranging the seder plate.  What was the custom they followed?


texts: Why dictate Birchas Kohanim, but not the Bracha before?

texts:
In Birchas Kohanim, the Chazzan says each word of the actual Birchas Kohanim and the Kohanim repeat after him. On the other hand, when it comes to the bracha that's said before Birchas Kohanim, the Kohanim are left to recite it on their own.

Why this distinction?


texts: Were slave-related commandments observed in America?

texts: Since there was slavery in the Americas between  their discovery and 1865, do we know of any Jewish slave-owners there who observed slavery-related laws of Judaism?


texts: Can an autopsy be performed on a Jewish body?

texts:
Halachically can one perform an autopsy on a Jewish body?

One one hand, the Talmud Sanhedrin 47a explains that the verses in Deuteronomy 21:22-23 we can learn that one must not delay a burial and cause any disfigurement to a corpse but on the other hand it could be useful in saving the lives of others if a post-mortem analysis is performed.

If it is indeed Assur, can exceptions be made?


texts:
The last verse of Parshas Mattos (Bamidbar 32:42) is about a fellow named Novach who conquered a city and named it after himself:

  וְנֹבַח הָלַךְ וַיִּלְכֹּד אֶת קְנָת וְאֶת בְּנֹתֶיהָ וַיִּקְרָא לָה נֹבַח בִּשְׁמוֹ

The Torah gives very little info about him.  In contrast to the two preceding accounts, we are not told his fathers name (or possibly his tribe).

Do we know anything else about Novach, and why does the Torah give so little information?


texts: Why do we stay up all night on Hoshanah Rabbah, and what is its source?


texts: Adding פחות משוה פרוטה

texts:
I'm looking for a source.
I heard that if you add 2 coins that are פחות משוה פרוטה nothing happens (they don't equal a פרוטה. But if you add a פחות משוה פרוטה coin with a פרוטה it does add together.
Doesn't necessarily have to be a coin I'm just using it as the example.
Does anyone know where this is mentioned?

I believe I heard it in regards to Bava Metzia Perek Hazahav 54-55 somewhere but it was a shiur and it's possible it was referenced from somewhere else.

Edit: the main idea here is that less then a prutah cannot be added to less then a prutah.9 + .9 = nothing it terms of money.
Please also cite sources

Thanks!


texts: We don't read "kisvei kodesh" on Shabbos?

texts:
The Sefer HaMatamim (Shabbos 1) explains the reason we say Migdol instead of Magdil in bentching is because

מגדיל היא בכתובים בתהלים ואין קורין בכתבי הקודש בשבת - Magdil is part of Kesuvim in Tehillim, and we don't read 'kisvei kodesh' on shabbos.

Although I am aware there are many who don't say Tehillim on Shabbos because it is beseeching Hashem, which we don't do on Shabbos, but the Sefer HaMatamim seems to be suggesting another issue. What is the issue with reading 'kisvei kodesh' on Shabbos?


texts: I saw in Rav Steinsaltz's commentary on Sanhedrin 17a a reference to Tosafos Rabbeinu Peretz. Is Tosafos Rabbeinu Peretz on Sanhedrin available online anywhere?


texts: Counting towards a Keriat HaTorah one who accidentally ate

texts:
We have Halacha that at least 6 people need to be fasting in order to read the Torah in a fast day. However, let's say there are 10 people and 5 are definitely fasting and one who accidentally ate (the other four aren't fasting at all). Can they read the Torah?

Inspired by You accidentally broke your fast. Now what?


texts: Is there a documented Kabbalistic idea behind the 80/20 who stayed/and left Bavel and Mitzrayim?

texts: According to Chazal we have this 80/20 phenomenon in Bavel and Mitzrayim, or in other words, only 1 in 5 came out. What is the reason for this ratio in Kabbalistic reasons and it seems to be repeating yet again?


texts: Does anyone know of an online source for חידושי רב נחום?

texts:
Seeing if anyone knows somewhere online I can get ahold of the sfarim of Nochum Partzovitz on shas.
I think they're called חידושי רב נחום
Thanks!
Edit: Ideally free, but curious either way


texts: The ban on conversion to Judaism in Argentina

texts:
In 1927 the rabbi of a Syrian-Jewish congregation in Buenos Aires banned all conversions to Judaism in Argentina forever ("ad kol yemei olam").  The ban is still in effect today.  Candidates for conversion in Argentina must have it done elsewhere.

(1) On what grounds can rabbis make such pronouncements, tying the hands of all future rabbis, even if conditions should change?

(2) What is the practical value of such a ban, if candidates can get converted outside the country?


texts: May one ride on a commuter ferry during the 9 days?

texts:
There are some opinions that one should not ride on a boat during the 9 days because of danger. I am asking a follow-up on this answer and any similar opinions that prohibit boating.

According to those that would prohibit it because of "danger", is there leniency to allow one to ride a commuter ferry to go to / from work? To me, it poses the same level of "danger" as driving a car or travelling by bus or train. It's that the type of danger is different.


texts: What book would be a good reference for prayer melodies?

texts:
When davening at different synagogues, I notice that some use different melodies for songs (eg: El Adon, Hallel, L'kha Dodi) as well as different nusach (in the sense of melodies for brachot used for the type of day it is) even among synagogues that all consider themselves Ashkenazim.  I assume that some of these differences are descended from differences that existed in Europe.  I am referring here to differences that seem to be intentional, not those from a shiliach tzibbur that cannot carry a tune or doesn't know the correct nusach for the service.  You can also hear these differences when a shatz that was raised in a different community leads a service.  When asking once such person, his response was "Well, you sing the melody that you learned as a kid, in my case in Chicago."

My question is, can anyone recommend a good book that lists or explains the different melodies that are used in different communities, ideally with sheet music.  For example, I would like to learn that xxx prayer was sung with this melody in Vilna, but this melody in Volhynia, and this melody in Frankfurt.

I would like to request some books like this on an interlibrary loan from a college or cantorial school.  Any suggestions would be appreciated.  Some of the books that I have found locally have arrangements by specific composers, sometimes for choirs, but that is not really what I want because (correct me if I am wrong) I do not think that represents what would have been heard historically in European synagogues.

Related: can someone recommend a niggunim / jewish melodies book

and

Any good sources for Ashkenazi prayer modes and melodies for the whole year?


texts: How to get drunk on Purim and still pray?

texts:
There is a halachic problem, as has been discussed previously, with praying while being drunk. If someone gets drunk on Purim, how does he manage to fulfill the mitzvah to pray three times a day?

Perhaps I'm disregarding various levels of drunkenness. Is it possible to fulfill the halacha of getting drunk on Purim (Shulkhan Aruch Orach Chaim 695:2) and still manage to be in a suitable state to pray (being presentable before a king)? I'm looking to know if a middle ground could work: if being typsy could fulfill the Purim halacha and still permit one to pray.

I would happy to hear if there is a proper procedure that accommodates both the custom and mitzvah. If it's not possible, how does this custom of drunkenness prevail, as a person would then be intentionally skipping a mitzvah?


texts: Can one repeat the name of Hashem when reading from the Torah to get the singing note right (meaning changed)?

texts:
Someone reading from the Torah gets the singing note (trop) wrong for one of the names of Hashem, in a manner which changes the meaning of the verse. He then needs to go back and repeat the name of Hashem to gets the note right (O Ch 142 (1) MB [4]).

How should he do it? Can he repeat just the name with the right trop or must he complete the possuk and then repeat it with right trop (as I have heard on occasions)?

(See also this parallel question.)


texts:
There are questions on the site which deal with saying Hallel on Channukah but my question seeks a more fundamental insight:

The Ramban writes on Devarim 4:2 that a violation of Bal Tosif is creating a new holiday (like Yeravam did in Melachim I 12:32-33). The Ramban goes on to explain that Purim does not violate Bal Tosif for there were 180 Neviim who instituted the holiday. The Ramban, however, does not mention the basis for Channukah. Why doesn't Channukah violate Bal Tosif?


texts: What is a shevut d'shevut, and why is it permitted?

texts:
I understand there is a notion called shevut d'shevut (and the related gezeira l'gezeira), whereby, in some cases, one may violate a rabbinic prohibition if and only if this is achieved through violating another rabbinic prohibition.

I don't really understand this concept. Why would it render something permissible? What are some (hopefully clearly illustrative) examples of the concept in action?


texts: The Aruch HaShulchan (and others) bring down (from פסוקים) that "Shabbos is a ברכה for the entire week". What does that mean on a Practical Level?

texts:
I didn't understand the Aruch Hashulchan's intro to the laws of Shabbos, then of course we see it echoed in davening "כי היא מקור הברכה".
My question is NOT Why is Shabbos a "sign" or why does our week revolve around The Shabbos.
My question is simply what does the Aruch Hashulchan mean when he says we say that the Shabbos IS our week. Is it "What we do on Shabbos predicts how our week will go?"  Or if we're happy on Shabbos we'll have a good week (implied from a Zemir)?Or is it if keep Shabbos, we'll merit a week of Torah and Mitzvahs?


texts: Asking forgiveness from a deceased person who has no gravesite

texts:
The Rambam in Hilchos Teshuvah 2:9 writes:

הַחוֹטֵא לַחֲבֵרוֹ וּמֵת חֲבֵרוֹ קֹדֶם שֶׁיְּבַקֵּשׁ מְחִילָה מֵבִיא עֲשָׂרָה בְּנֵי אָדָם וּמַעֲמִידָן עַל קִבְרוֹ וְיֹאמַר בִּפְנֵיהֶם חָטָאתִי לַה' אֱלֹהֵי יִשְׂרָאֵל וְלִפְלוֹנִי זֶה שֶׁכָּךְ וְכָךְ עָשִׂיתִי לוֹ.
One who committed a sin against his friend, and the friend died before he asked his forgiveness, should bring ten adults at his grave and there say: "I have sinned against the Lord God of Israel and against this person, and I have done against him such and such."

However, in a scenario where the deceased person has no grave--   ex: if a non-observant person was cremated, or the person's body was never recovered etc-- what should/can be done instead?


texts: Do Jews consider Jesus to be a magician?

texts:
With black magic you can do amazing things, including bewitching people's senses, for example, to see things, hear things and feel certain sensations, whether emotionally or physically.  Often when a prophet was sent to his people, they accused him of magic; for example, Pharaoh and his chiefs accused Moses of being a magician, and the Egyptians followed them. And they treated the signs of God with arrogance and called Moses a liar.  Well, Jesus raised the dead, healed those born blind and a leper. He even made birds out of clay and gave them life. And people witnessed these signs and miracles. Do Jews consider these miracles as black magic?

(To anyone who answers this question: Could you please not use in your argument that Christians consider Jesus to be God/divine and that is the reason for not accepting him? I do not consider Jesus to be God/divine.)


texts: Requesting information regarding the star of Remphan

texts: Is the Magen Dovid a later iteration of the star of Remphan or is this a misconception spread by ignorance and/or an anti-semitic agenda? The star of Remphan was a symbol that represented the Egyptian deity Chiun as spoken of in the Book of Amos. Xtians and anti-semites claim this is the origin of the Magen Dovid. I am wondering if this is the origin or is this false? The star of Remphan was identical to the Magen Dovid — two triangles. A general Google search will show what it looks like.


texts: Known Autodidact Talmidei Chachumim (Gedolim)

texts: Most Gedolim are known for their saintly deeds and breadth of Torah knowledge. Most of the Gedolim are known to have to learnt by other Gedolim or other giants in torah. But there are a number of known Talmidei Chachomim that were autodidacts, such as Rav Yosef Engel. My question is, can you please list other known Talmidei Chachomim (Gedolim) that were/are autodidacts?


texts: Is there an authoritative source on the similarities and differences of the denominations?

texts:
Background

After asking a similar question on Christianity.SE, I was curious about the equivalent phenomenon in Judaism.

Question

Is there a chart, or graph, or other resource that accurately describes the similarities and differences between the major Jewish denominations?


texts: How can Birchoth Keriath Shema' substitute for Birchoth HaTorah?

texts:
Birchoth Keriath Shema' are able to substitute for Birchoth HaTorah in case one cannot remember if he said the latter, or in case one did not sleep and is in doubt whether or not he should say them.

How can this be? There are a great deal of Divrei Torah recited prior to that point in the Siddur.


texts:
There is a popular custom in Israel to shake a person's hand and then kiss your own. In every single Sephardic and Mizrachi synagogue I've ever been to in the country this is the standard way of greeting (which looks related to touching the sefer Torah with your hand or tallit and then kissing said hand/tallit). Obviously, this custom precedes modern hygienic education.

Last Shabbat I was in a troubling situation. The rabbi was complaining of being sick and kept coughing throughout the morning service. When he comes to greet me, he naturally extended his hand. After he shook my hand, he kissed his own and looked at me. At this point I wasn't sure what was the correct approach:

Should I follow the custom of shaking hands and kissing mine -- with the risk of infecting myself with his germs? Or should I have made an excuse to avoid the potential cold -- thereby potentially embarrassing him?

Health vs. Embarrassment?

Of course, sources are always rosy.


texts: I heard that the judgement determined on Rosh Hashana does not start to get carried out until some date after the chagim, possibly in Marcheshvan or later. Is anyone familiar with this teaching and know of the date to which it refers? Thanks.


texts: Who, besides בני ישראל , sang the שירה of אז ישיר משה?


texts: How can people who dress in "only" black lead tefillah, the Mishna warns us against those "machmir" about colors?

texts:
We learn in Mishnah Megillah 4:8 that if someone insists on wearing only one color when they pray we do not let them be the "shliach tzibor" (prayer leader).
This is because we suspect he is involved in avoda zara, as Jews are not stringent in what color they wear.

Doesn't this mean that people who only dress in black should not be able to lead prayer?


texts: When an adopted child is called to the torah, how are they named?

texts:
When an adopted child is called up for an aliyah, how are they referred to? Are they called ben-(adopted parents' name) or something else? Are there any qualifiers involved?

I'm given to understand there's a split in opinion here. If that's indeed the case, I'd like to know what the issues involved are.


texts:
When people read or roll a Torah, I have always seen the table covered either with a cloth or a tallit. Is it necessary to cover the table? Why? If not, and this is a minhag, what is its source?

Could the reason be because of what is said in Talmud Bavli Megillah 32. ? -

  "Rabbi Parnach Rabbi Yohanan said that one who handles a Torah bare
  (without a cloth) is buried bare ... Abaye explains this as meaning
  "bare" without this mitzvah."

This is referring to handling a bare Torah. Would that include laying it on a bare table?


texts: Who decides what is ochel nefesh for Yom Tov?

texts:
Ochel nefesh supposedly refers to the permissibility during Yom Tov of doing melachos that "cause personal pleasure."

"Personal"? Really?

No, of course not; it's after all the rabbis who decide what "personal pleasure" is, or is supposed to be. (@Msh210 notes: "I don't think it means 'pleasure to your person'. I think it means 'pleasure of the person (body)' as opposed to intellectual or other pleasure.")
However, do one's own tastes and responses enter the halachic picture at all? That is, if something--let's say, taking a bath--gave me great pleasure, but involved doing a melacha during Yom Tov, could there be any halachic justification for doing it even if it is not on the official list?   Inversely, if I hated a particular food, would I be allowed to prepare it for myself during Yom Tov in the name of ochel nefesh?

For the sake of argument, let's assume we are talking about rabbinically-defined melachos rather than Biblical ones.

Related (please don't judge harshly; this is a real problem for me): How to have an easier time with Yom Tov?

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


texts:
Sometimes people will speak lashon harah about someone saying that it is allowed because he is a "rasha." Then you may hear others saying that today we never really know who is a rasha and we can't make that judgement.

Today, is one allowed to label someone as a rasha and treat him with the halachic ramifications that apply? (for example, speaking lashon harsh about him, hating him etc) If so, who is qualified to make such a decision? What qualifies someone as a rasha and how far does this extend? When do we apply the principle of "tinok shenishbah"? Does Tinok Shenishbu apply to those who raised in some type of religious background, i.e. Reform, Conservative?

Addtionally, how does this fit with the obligation to be "mocheh" (protest) wrong behavior?


texts: What inspired Pharaoh's daughter to convert?

texts:
The Midrash Mishlei (31:5) writes

"ותקם בעוד לילה" - זו בתיה בת פרעה, גויה היתה ונעשית יהודיה, והזכירו
שמה בין הכשרות, בשביל שעסקה במשה, לפיכך זכתה ונכנסה בחייה לגן עדן - She rises while it's still night refers to Pharaoh's daughter Basya since she was a non-Jew and became Jewish...

What inspired her to convert while living in luxury in Egypt?


texts: In Shemos 10:25, Moshe told that Paroh himself will give offerings to Hashem. Did this really happen?


texts: Is making Gelatin on Shabbos permissible?


texts:
I am going to be traveling for a wedding soon and I will probably have to stay in a hotel in the local Jewish community over shabbat (they don't have capacity to host). I have a place to stay the other nights and I just need a room over shabbat. The problem is that by the time shabbat ends, checkout time is long passed. I don't need a room for Saturday night, but I can't think of any way to checkout of the hotel in time for that. Even if checking out is as simple as telling the front desk and doesn't require any melakha, I would still have to carry my stuff, which will include muktzeh down to the front desk for storage.

This must be a problem that has been solved before. How can one stay in a hotel for just shabbat but not the following night?


texts: What is the meaning and significance of Rav Ami in Pesahim 52a?

texts:
In response to a question whether or not one can perform melakhah as usual on Yom Tov Sheni Shel Galuyoth, Rav Ami responds (Pesahim 52a):

be-yishuv asur, ba-midbar mutar
…in the city it is forbidden, but in a desolate and uninhabited place it is permitted.

His statement seems to be recorded as the halakhah and no one appears to argue with him.
Does he actually mean what he seems to mean, and is it le-maaseh? Are we to actually understand him being matir work on the second day of a holiday as long as it doesn't produce shinuyei mahloqoth (see there)? If so what is the significance of it for our understanding of the nature of Yom Tov Sheni Shel Galuyoth? Does this statement indicate that Yom Tov Sheni has no actual sanctity when we are sure of the calendrical dates?
Please cite your sources. Thanks.


texts: Shabbat is a day of rest, but are there any commentaries that tell us what G-d is doing on this day? Does He also rest or is He involved in certain activities, duties, tasks, work?


texts: Amirat goy on Shabbat in regards to electricity

texts: Since many poskim hold that not using electricty on Shabbat is just a Minhag (Rav SZ. Aurbech), would they hold that it is 100% ok to ask a non-Jew to do things with electricity for you?


texts: Why no Talmud Bavli on Zeraim or Taharot?

texts: The common reason given as to why there is no Talmud Bavli on most of Seder Zeraim or Seder Taharot (only the tractates of Berachot and Niddah are represented) is that the Amoraim were based in Bavel (Babylonia) and lived after the time of the destruction of the Temple. Therefore, the laws pertaining to the agriculture and land of Israel (Zeraim) did not apply, and neither did the laws of ritual purity (Taharot). Yet almost all of Kodashim has Talmud Bavli on it; the Amoraim clearly discussed Zevachim, Menachot, etc. even though there was no Temple. Now I am aware of the verse that says "U'Nshalma Parim S'fateinu," indicating a special concept of reward for discussing and studying sacrifices, even when they can't be brought (i.e. since there is no longer a Temple). However, we also are rewarded for studying laws that no longer apply like Zeraim and Taharot, so why did the Amoraim not discuss them the way they did Kodashim?


texts:
In the 2nd verse in Shelach, it says שלח לך (Shelach Lecha), which Rashi explains as "
לדעתך, אני איני מצוה לך". Why don't we give the same explanation the other places in the Torah it says לך. E.g. in Parshas Lech Lecha, or by the Ketores (קח לך)?


texts: Is it better to skip Asher Yotzar, or to say it without washing?

texts: Ideally, one would always do ritual handwashing (netilas yadayim) and say Asher Yotzar after going to the bathroom. (Source: Shulchan Aruch OC 4:18 for handwashing; here for asher yatzar) However, in practice this can sometimes be hard to do--especially in public restrooms, and/or without a washing cup. Is it better in these cases to skip the blessing altogether, or to say it with (ritually) unwashed hands?


texts:
Is davening with 10 people in attendance but only 6 people actually davening equivalent to davening in a minyan where 10 people are davening together or is it less preferable and ideally not something to regularly do (and one should seek out a minyan where all 10 people (or more) are davening together - especially shemoneh esrei)
Would be grateful for replies with sources.
Thank you so much.


texts:
Sorry, but, yet another unfamiliar marriage-related question...

One of my distant cousin's daughter is engaged. Her mother told me that in lieu of sending gifts towards a bridal registry, she has asked people to donate to a "Binyan Bayis Fund." I'm familiar with a "hachnosat kallah" fund, but, generally, the ones that I know are public funds where the collected donations are allocated to brides in some way.

I'm assuming that this "Binyan Bayis fund" may be similar, but, I gather that this is a private fund specifically for this bride. This is the first time that I am hearing this term.

Is someone familiar with what this is? Is this a minhag in certain communities? Is one expected to donate physical gifts or only money? Is there any suggested / average amount that people donate?


texts:
We are commanded to keep Pesach for 7 days in the Torah. I'm wondering if any reasons have been developed by anyone throughout Jewish history for why 7 days.

In other words, what is the significance of 7 in the context of how long Pesach (and what the holiday stands for) should be celebrated?

Additionally, for the future, how would I answer a specific/obscure question like this on my own. Would I need to brute force it by doing a whole "review of literature"? Which seforim are likely to have these kinds ideas in them?


texts: Why does shacharit repeat kaddish yatom?

texts: Ashkenazi nussach ends the weekday shacharit service with two kaddish yatoms: one after "Aleinu" and another after the psalm for the day (and seasonal insertions if applicable).  Ismar Elbogen's Jewish Liturgy: A Comprehensive History is silent on it.  Why is this done?  Specifically, why is kaddish yatom said twice?


texts: Are relations permitted with one's wife who does not safeguard Shabbos?

texts:
One who transgresses Shabbos publicly has the status of a Gentile (Shulchan Aruch Y"D 2:5 and Shulchan Aruch Harav on it). Furthermore, Jews are forbidden from having relations with Gentiles.
That being the case, is it permissible for a man have relations with his wife who publicly does not safeguard Shabbos (despite having safeguarded Shabbos in the past)? Additionally, can she be trusted as regards the laws of Niddah (i.e. family purity)? (Can the husband assume that she did not have relations with another man, so she is not forbidden to him because of that?)
Any souces on the subject will be appreciated.


texts: Mi-Shebeirach for Shabbat musaf starting point

texts:
I have noticed in many kehillot, that the sha"tz will begin the Mi-Shebeirach before musaf (Hu y'varech et kol hakahal) at "(U)Mi she-oskim". At first, I thought that this was probably an oversight introduced at some point by a composer, however, I noticed a few weeks ago that sefer haminhagim for Harvard Hillel Orthodox Minyan (where I often daven) says specifically to start at that later point.

On the other hand, the nusach which I have received from my father, who often serves as a ba'al hamusaf and whose father, z"l, was a chazzan, is to begin at the beginning of the tefillah.

If this was a case of the standard practice of ending a tefillah aloud only, it would likely begin "v'yishlach b'rachah", much as the passages of Yekum Purkan are typically ended with the last lines, "maran di vish'maya."

What are the reasons for this machloket?


texts: Darchei Teshuva on someone that cuts his peyos very close with scissors b'shogeg not being punished for it

texts: Aryeh Leibowitz writes, "See Darchei Teshuva 181:2 who rules that one who unwittingly followed the ruling of the Rambam need not repent for his sin, as the Shulchan Aruch rules that the strict halacha is in accordance with this view."  Can someone tell me exactly where Darchei Teshuva says this?  I tried to find it but I couldn't.  It should be somewhere around here https://hebrewbooks.org/pdfpager.aspx?req=14570&st=&pgnum=472


texts: Mishkav/Mishkave... , Is there a difference?

texts:
I am new to "Mi Yodeya?" and this is my first time asking questions.

First, I have always heard that everything that is written in the Torah has a purposeful meaning; nothing in it is a coincidence or a mistake - has veshalom! My question is, then, why is it written "mishkav zakhar" - 'mishkav' (singular) - and "mishkeve isha" - from 'mishkavim' (plural)? Do males have just one "mishkav" and females more than one?  Lastly, what is the meaning of 'mishkav/mishkavim'? I know that individually they mean 'lying/s (as on a bed), and bed/bedding.

I want to understand the phraseology of 'mishkav zakhar'. The only place I remember seeing it is in Numbers 31:17-18. I want to understand it so that I may better understand Lev. 18:22 and 20:13. Numbers 31:17-18 says: " ועתה הרגו כל זכר בטף, וכל אשה ידעת איש למשכב זכר הרגו. וכל הטף בנשים אשר לא ידעו משכב זכר החיו לכם."

Thanks.


texts: Why does Miktzas Hayom not apply to the evening of the seventh night of shiva?

texts:
A person gets up from Shiva (and ends Shloshim) on the morning of that particular day because of the principal of miktzas hayom kekulo, that part of the day counts as the entire day. Why does this not then allow shiva (or shloshim) to end after ma'ariv, the previous evening, which actually begins the final day?
According to halachipedia,

However, we do not apply this concept to keeping aveilus at night, and instead the mourners have visitors come in the morning and end aveilus when they leave. (note 18)
18 -- This is the practice as described by the Gemara Moed Kattan 21b. Tosfos there (s.v. “Afilu”) believe that the nighttime cannot count as a partial day, but Ramban (Toras HaAdam p. 215) disagrees. Maharam of Rothenberg, quoted in the Rosh (Moed Kattan 3:30) and paskened by Shulchan Aruch (Y.D. 395:1) held that the concept of מקצת היום ככולו can be applied to the nighttime in principle, and is therefore relevant for the thirty days of aveilus, but nighttime does not suffice for ending the seven days because of a need to have a seven day count, similar to the count of a niddah.

The Tosfos referred to on M"K 21b reads

י"ל מקצת היום ככולו לא הוי בלילה לענין שום דבר כדאמרינן במגילה בפ"ב (דף כ.) דשימור לילה לאו שימור הוא לענין שבעה נקיים:

This seems to be saying that the rule of the partial day counting for the whole doesn't include the evening regarding "shoom davar" which I see as an absolute exclusion and his evidence is that in Megilla, 20a, the counting of 7 clean days for the menstruant must include the morning of the seventh day:

MISHNA: One may not read the Megilla, nor perform a circumcision, nor immerse himself in a ritual bath, nor sprinkle water of purification to purify people and objects that had contracted ritual impurity through contact with a corpse until after sunrise.

The gemara there gives a specific list, and then goes through each of the examples given in the mishna and shows a textual source why the "day time" is a necessary component (even though, for example, the 7th day for a niddah begins in the evening). Why would that principle of day-time then be applied to any other unlisted (and not-textually supported) case?
I don't understand why computing the 7 days of shiva (or the 30 of shloshim) is inherently tied to the methodology of counting for a niddah or where that connection is codified.
The Shulchan Aruch's position is here and one should look at note #2 (it begs other questions about the categories it suggests).


texts: Source to not learn Torah from a Rabbi who is overweight

texts:
I remember once learning that one should not learn Torah from a Rav who's overweight because (something along the lines of):

  "if he can't control his appetite, how can he control his other worldly desires"

... or something similar.

Anyone know where this teaching can be found?


texts: Silent Amidah when praying without a minyan

texts:
If one is davening b'yichidut (praying by oneself), without a minyan, do they need to say the amidah silently or can they say it out loud?

Phrased another way, what is the reason for praying the amidah silently when praying with a minyan?
Is it so as not to disturb other people who are also praying, or is there another reason that would no longer apply when one is not praying with a minyan?


texts: Shabbat on Tisha B'Av: any liturgical changes?

texts:
When Tisha B'Av falls on a weekday there are liturgical changes, plus (I've been taught) we refrain from singing in favor of just reciting, and we sit on the floor (as in mourning).  When Tisha B'Av falls on Shabbat we defer the fast and reading Eicha.  Do we make any changes to content or execution of the services on Shabbat (kabbalat shabbat, shacharit, mincha)?  Or is it a regular Shabbat as far as services are concerned?

I'm aware of this question about Shabbat restrictions on Tisha B'Av, but I think that's asking for something different.


texts:
Inspired by the first comment here.
Yishayahu 56:7 reads (Mechon Mamre):

וַהֲבִֽיאוֹתִ֞ים אֶל־הַ֣ר קָדְשִׁ֗י וְשִׂמַּחְתִּים֙ בְּבֵ֣ית תְּפִלָּתִ֔י עוֹלֹֽתֵיהֶ֧ם וְזִבְחֵיהֶ֛ם לְרָצ֖וֹן עַֽל־מִזְבְּחִ֑י כִּ֣י בֵיתִ֔י בֵּית־תְּפִלָּ֥ה יִקָּרֵ֖א לְכָל־הָֽעַמִּֽים׃

Does ביתי refer to the Beit haMikdash or to batei knesset (synagogues)?


texts: What is the soul and why is my conviction so weak?

texts:
Coming from a scientific materialist past, I have always had  a hard time wrapping my head around the concept of G-D and the Soul (נשמה ,רוח ,נפש). Due to some personal experiences, I have come to believe in G-d, his primacy and power, and the authority of the Torah. Still, I am unable to act continuously in a manner consistent with the fact that G-d exists and is watching me. Perhaps it is my Moral failure.

Q1) Why is it so hard to follow God's word and believe in him, continuously in time such that my thoughts/actions are always, CONTINUOUSLY in accordance with the moral law of the Torah and the Talmud?

Q2) How would you explain the concept of the soul to a scientific materialist?


texts: Why wasn't the Torah given to klal Yisroel as a DVD?

texts:
The obvious answer is that they didn't have DVDs back in Moshe Rabeinu's time. But still, Hashem could have created them back then.

My question, "Why wasn't the Torah given as a DVD?", is really about why the Torah was given in a written and oral format, instead of a visual and audio format. One would think that because we live in a visual and audio world, the Torah should have been given in a visual and audio format, like a DVD, with actual video footage of the events described.


texts: Was Joseph's bad report on his brothers evidence or simply damaging?

texts:
"Joseph, being seventeen years old, was feeding the flock with his brethren, being still a lad even with the sons of Bilhah, and with the sons of Zilpah, his father's wives; and Joseph brought evil report of them unto their father." Genesis 37:2 (JPS).

From contemporary views on halacha, it seems that it would be bad to report ("speak lashon hara") about anyone - even if the issue is a true wrongdoing. Nevertheless, the Torah seems to suggest that we are sometimes required to present evidence of bad behavior to a judge.

Was Joseph speaking lashon hara or was he simply giving a factual report to his father, the judge, about something gone bad?


texts: How does Israel maintain the notes on the Western Wall? Clearly, if no one moved the notes they place in the wall than it would get completely filled so they must perform some note maintenance. However, these are notes to G-d I believe so it must be handled very delicately. Any insight?


texts: What is the process called to become a Rabbi?

texts: For example, Minister's become ordained in Christianity. What is the process and the actual act of becoming a Rabbi called in Judaism?


texts: Where was Goren H'Atad physically located?

texts: Where was the place referred to in Bereshis 50:10 as Goren H'Atad physically located? Is it the name of another city?


texts:
Who knows forty-four?
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:
Was reading halakhic discourse given here that said the following:

  In later generations, the Ashkenazi Poskim discuss whether other foods, such as coffee beans, peanuts and quinoa, would also be considered “Kitniyot.” Rav Shlomo Amar and Rav Moshe Feinstein rule that any food that wasn’t known in the Western world at the time of the original institution of the Gezera was not included in the custom.

However, corn is a new world crop, and when the Gezera was instituted no one would have even known corn existed. So if the halakhic justification that allows Ashkenazim to use coffee beans and cocoa beans (chocolate) during Pesach is that new world foods don't count as "kitniyot", then why is corn forbidden?


texts: Can you touch a Sukkah decoration over Sukkot that extends outside of the Sukkah?

texts:
This Sukkot, we had a rather interesting setup with one of our decorations. We have a chain made out of foam links. We've been building it up for years -  it's got over 850 links by now. It's so big that we decided to do something that isn't standardly done - we stretched it out so that it left the Sukkah, weaved around for a while over the front door, and then came back and zigzagged around the Sukkah. While it was over by the door, you could not see the Sukkah if you were standing by the chain.

Is it allowed to touch the Sukkah decoration that is hanging in the Sukkah if it is also outside the Sukkah over Chol HaMoed (since I'm assuming it's muktzah over Chag itself)?


texts: If I daven amida very slowly what do I do when the shatz reaches Kedusha?

texts:
I strive to synchronize my tefila with the tzibur on Shema and the beginning of Shmoneh Esra.

However, I daven quite slowly (metoch nesyon kavana)  and I am almost always somewhere in the middle when the shatz is hitting kedusha.

This seems problematic to me.   I have not been able to find specific reference to slow daveners in the Mishna Brura.

I am aware of the halacha that if you join Shmoneh Esra late - you say the berachot be'kol together with the shatz.

This is a different case - where one starts with the kahal and falls behind and must remain silent.


texts:
Is there a Samson Raphael Hirsch pirush on chumash available online?

Preferably an English version and preferably something easy to copy and paste off of.

There are times I would like to post something on this site that he writes in his pirush, and it would be much easier to just copy and paste.


texts: Why is the intermediate Shabbos of a festival referred to as Shabbos Chol haMoed (and not something else, e.g. Shabbos haMoed)? Aren't Shabbos and Chol opposites?


texts: Why is Birkat Hamazon said after eating just a small piece of bread?

texts:
Berachos 21a:

  Whence is it that Grace after meals is ordained by the Torah? As it is
  said,  "And thou shalt eat and be satisfied and bless the Lord thy
  God" (Deut. viii. 10).

The verse mentions being satiated, but does not mention specifically bread.

I viewed Talmud Berachos 45a which says:

  How much [must one have eaten at the meal] to be included for Zimmun ?
  The size of an olive.  R. Judah says : the size of an egg

The Mishnah seems to be specific to zimmun and also does not specifically mention bread.

Additionally, when one is full and has eaten only a lot of candy bars as his meal, he does not have to say Birkat Hamazon, AFAIK. Isn't this in contradiction to the Torah verse that says one should say it after being "full"?

Why was this commandment tied in specifically to bread and it wasn't extended to saying it if you are filled with regardless of what food you ate?


texts:
I'd like to understand pshat in this Rashi. This is Sota, 2b.
Rashi reads as follows:
והא מדכתיב ״והיא לא נתפשה״ מכלל דפשיטא לך דנטמאה והיכי קאמר והיא לא נתפשה אועד אין בה נהי דרישה דקרא איכא למימר ע״י שנים עדים ושכב איש אותה בעדים ועד אחד אין נאמן בה אלא והיא לא נתפשה היכי קאי אאין נאמן בה הא אמרת דלא מחזקי לה בנבעלת


texts: Daniel 9 pre-Jesus of Nazareth interpretations

texts:
Many Christians see Daniel 9 as an allusion to Jesus. To do so they define "The anointed one" to be the messiah. The Jewish perspective is that he is referring to Cyrus, see here, here and here.
My question is as follows: Can we know what the accepted interpretations were pre Jesus? Or is all of the commentary post-Jesus?


texts:
What is the source or origin of the custom to dip one's fingers in the wine poured over the candle to extinguish it at the conclusion of Havdalah?

As a side note, and a reason I'm tagging it this way, is that I always joke that it's 'Avodah Zarah (often while actually doing it). It's not ... is it?


texts: What type of mitzvah, if any, is a donation to medical research?

texts: If I give money to a charity that finances medical research, I think I'm doing a mitzvah, but of what sort?  Is this tzedakah when I'm not clothing or feeding the poor?  Is it saving a life when there is a chance that my dollar might be spent on research that goes nowhere?


texts: Additional examples of measuring length in 'whole people in Halachah

texts:
אמר ר' יוחנן: סוכה העשויה ככבשן, אם יש בהקיפה
  כדי לישב בה כ"ד בני אדם כשרה ואם לאו פסולה.

  Rabbi Yoḥanan said: With regard to a sukka that is shaped like a furnace and is completely round, if its circumference has sufficient space for twenty-four people to sit in it, it is fit, and if not, it is unfit. (Succah 7).

What are additional Talmudic examples of measuring Halachic lengths in whole people (nor parts)?


texts: The Mekor Baruch's intructions of making gold from copper

texts:
Rav Epstein in his Mekor Baruch 3:19:6 brings a story about him and a maggid. The maggid was looking for a certain sefer which instructs one how to make gold from copper. The Mekor Baruch (who had the sefer) then strikes a deal with the maggid that if he follows the instructions and they indeed work then they will split the profit 70 (maggid) 30 (Rav Epstein). However, after he gave the maggid the instructions the maggid passed away and Rav Epstein felt that he was now able to publicize the instructions. He never tried it but gave his blessing to one who decides to try it.
Has anyone ever practically followed the instructions and tried it? Is this documented anywhere?
The text of the Mekor Baruch:

Instructions loosely translated:
The instructions:  Take 9 chicken eggs and place them in a pot, then cover the pot very well, then place it under a garbage heap for 30 days or more, then open each egg up and there will be a worm in each, return everything to another pot and cover it, the worms will then grow and eat everything and then they will begin to eat each other until one big worm remains, then burn this worm in the pot in a manner where you are far away from the bad smell since it is like a deadly poison, afterwards you will be left with ashes and you should take it and store it, after that take pure copper and melt it and place some of the ash on it and then you will have gold.


texts: Stops in the Sidrah Leyning - Rishon, Sheni etc

texts:
Who instituted Rishon, Sheni, Shelishi etc in the leyning of the Sidrah?
When was this done?
What are the principles which were applied to determine where the stop should be?
One would have thought that the Aliyot would be of about equal length, and that they would coincide with the subject matter, but this is not always the case.


texts:
What Torah reading should be read the Shabbat afternoon before a holiday, like the Shabbat afternoon before Sukkot, or the Shabbat afternoon before Rosh Hashanah or Yom Kippur?

Thanks..


texts:
During the repetition of the Amidah for both days of Rosh Hashanah, most Ashkenazi communities recite piyutim entitled  ה׳ מלך. On the first day, the format is relatively simple, being arranged in a regular alphabetical acrostic (with three verses for ת, due to the threefold nature of the refrain). However, on the second day, a more complex acrostic structure exists, although I am not quite sure how to view it. Furthermore, the third line of each stanza begins with the words "אילו ואילו," "These and Those."

My question here is twofold:

What is the purpose for the more complex (and frankly baffling) acrostic structure?

What is the rationale for using אילו ואילו? Is it supposed to be a reference to the Talmudic principle?


texts:
I read in the book 1 of Shmuel (31:12)

  וַיָּק֜וּמוּ כָּל־אִ֣ישׁ חַיִל֮ וַיֵּלְכ֣וּ כָל־הַלַּיְלָה֒
  וַיִּקְח֞וּ אֶת־גְּוִיַּ֣ת שָׁא֗וּל וְאֵת֙ גְּוִיֹּ֣ת בָּנָ֔יו
  מֵחוֹמַ֖ת בֵּ֣ית שָׁ֑ן וַיָּבֹ֣אוּ יָבֵ֔שָׁה וַיִּשְׂרְפ֥וּ אֹתָ֖ם
  שָֽׁם׃

  all their stalwart men set out and marched all night; they removed the
  bodies of Saul and his sons from the wall of Beth-shan and came to
  Jabesh and burned them there.

What does this mean? Was King Saul's body cremated after he died?


texts: Socks versus shoes for the priestly blessing

texts:
I always see kohanim remove their shoes before n'si'as kapayim, even those without leather, but not their socks. In other contexts I'm familiar with, socks are the same as non-leather shoes. For example, we can wear socks or non-leather shoes on the ninth of Av, and (I think) a kohen while working in the bes hamikdash can have no separation between himself and the floor, thus neither socks nor non-leather shoes.

Are the kohanim I've seen correct to remove even non-leather shoes but not socks?

If so,

what's the difference between socks and non-leather shoes? I mean: What's the definition of what must be removed, which includes even non-leather shoes but not socks?


texts: Why don't Jews accept Our Lord and Savior?

texts:
Why don't Jews believe the Messiah has come? It's clear from all the Scriptures that He has come! We should all believe in Him! As it is written (Isaiah 53)

But he was wounded for our transgressions, he was bruised for our iniquities

and indeed Our Lord and Savior Zaphod was wounded by the robots of Krikkit (Life 9). As He said Himself (Life 26)

I don't know, they could have killed me, but they didn't.

a clear reference to the Resurrection. And then his ship! It is called Heart of Gold, an allusion to his Davidic ancestry (for David dawid has the same numerological value as Gold zahab). Moreover, about the Messiah it is written (Isaiah 7)

a virgin shall conceive1

obviously a reference to Zaphod, about whom is written (Restaurant 3)

There was an accident with a contraceptive and a time machine.

So why don't the Jewish people accept Him?

1 To be perfectly clear, this inaccurate translation is part of the Purim Torah. Don't rely on it in real life!

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


texts:
The gemara in Avodah Zarah 34b brings the shitta of Rav Achdevoi who holds that if one wants to be mekudeshes with intestinal fluid from a calf that was worshipped then the person is not mekudeshes.

Do we consider milk from a cow which was worshipped for avodah zarah the same as intestinal fluid?


texts:
Let's suppose that someone in a community has been put in cheirem, for whatever reason. This would generally ban him from the community shul. Should this person show up in the community shul, however, what is the halacha in regards to forcing him to leave. Do we publicly embarrass this person, and make somewhat of a scene out of it, or is it better to simply completely ignore him (obviously with no aliyot, etc.)?

On the one hand, he isn't allowed where he is. On the other hand, embarrassing a person is likened to killing him or her.


texts:
Are we required to bow during the 'Aleinu prayer when reciting the line starting with ״ואנחנו כורעים״?

If there are differing halakhic rulings or customs, which I assume there are, their sources would be much appreciated!


texts:
There is a wide range of credible, and not so credible sources in the field of Kabbalah.

I was wondering if the works of the Baal HaSulam (Rabbi Yehuda Ashlag) such as "Talmud Eser Sefirot" are considered kosher in orthodox communities?


texts: How the 72 hours straight fast was possibly allowed?

texts:
We know that the danger of fasting two consecutive days is the reason Yom Kippur (and all other fasts) is not celebrated two days outside Israel.

And still Ester commanded on the 3-day fast (Ester 4,16):

  לֵךְ כְּנוֹס אֶת־כָּל־הַיְּהוּדִים הַנִּמְצְאִים בְּשׁוּשָׁן
  וְצוּמוּ עָלַי וְאַל־תֹּאכְלוּ וְאַל־תִּשְׁתּוּ שְׁלֹשֶׁת יָמִים לַיְלָה וָיוֹם

  "Go, assemble all the Jews who live in Shushan, and fast in my behalf; do not eat or drink for three days, night or day."

(thanks to Dr. Shmuel) Although some Poskim do not accept it literally claiming it could not be possible, most do, according to "מיהו בגמ' יבמות קכ"א ע"ב משמע שהיו רצופים וכן פירש"י במגילה דף ט"ו ע"א יעו"ש".

How Halachicly possible was instituting the 3-day fast for the whole people incl. kids and elders?


texts:
In Mesores haShas (printed in the margins of the Vilna Shas), is there any order to the sequence of quoted masekhtas? For example, on Sanhedrin 105b, a story is related that concerns the length of time for which God is angry every day. There is a footnote to Mesores haShas, which cites (and in this order):

Pesachim 50b
Arakhin 16b
Sotah 22b and 47a
Horayos 10b
Nazir 23b

Pesachim is in Moed. Arakhin is in Kodshim. Sotah is in Nashim. Horayos is in Nezikin. Nazir is in Nashim (again). Is there a method to this order?

Seeing as it is clearly not according to the standard order of sedarim (not least because the two masekhtas from Nashim are separated by one from Nezikin), is it in accordance with something more meaningful? Is the first one in the list the primary sugya, which treats of this subject at the greatest length? And is this an implied order to the sequence in which the author of Mesores haShas expects people to encounter these sugyas?


texts: Halacha seems to imply it is problematic to partake in these activities on Shabbos yet of late I have noticed it has become a Mitzvah to do it. What is the Halachic Basis for it? And which Posek talks about it? What does he say?


texts: What if a specific avoda zara looks just like avodas Hashem?

texts:
Let us assume there is at least one conventional way to serve any given false deity.

Let us also assume that there is a prohibition against serving false deities in the manner that they are conventionally served.

Let us imagine a case of a false deity whose conventionally accepted service involved the same objects, actions, rules and procedures that are carried out in service of Hashem (such as karbanos).

How does this affect the proper carrying out of avodas Hashem? Would there be any added conditions for its permissibility?


texts: If I already made a beracha on a talit katan but then I shower and then put on a new talit katan, do I make a new beracha?


texts: A sound of distress, while dancing around the golden calf?

texts:
After Moshe received the Aseret HaDevarim he came down from the mountain and heard a lot of noise coming from amongst the people that awaited his arrival. The people had just built a golden calf, and were singing and dancing around it. Yehoshua who was there with Moshe interpreted the sound as people shouting. But Moshe replied: "Not a sound shouting strength nor a sound shouting weakness; a sound of distress do I hear." (Exodus, 32:18)

What did Moshe hear that Yehoshua couldn’t in order for him to interpret this sound as a sound of distress. What could Moshe have meant when he said this to Yehoshua?


texts: When do you take off a Tallis which was put on for the Torah reading?

texts:
I have seen in many Ashkenazi synagogues that the person called to the reading of the Torah at Shabbos mincha puts on a tallis.

Typically, he takes this tallis off after the kedusho of the repetition of the Amidah.

I thought he wears the Tallis so as not to embarrass someone who is not dressed well when he goes up to read.

Therefore it would seem he could take it off immediately after the reading. Why is it worn after the Torah reading?

If it is to be worn for the Amidah, why is it not worn until the end in order not to disturb concentration in the repetition of the Amidah?


texts:
Over Yom Tov I was in a shul which was converted from a house into a shul.  The sanctuary was divided by a walled staircase, such that one could not see from one part into the other, like so:

 |    | |    |
 |    | |    |
 |           |
 |___________|

So if hagbah was performed in the middle, because of the angle it would not be seen all the way back on either side.  Does the person doing hagbah here have to carry the Sefer Torah mid-hagbah from one side to the other so that everyone can see?


texts: Is there a priority when purchasing shul supplies?

texts:
When buying supplies for a new shul, is there a priority on which items should be purchased first, second, etc.? Assume that there is enough in the budget to buy only some of the items, but not all of them, or the shul is trying to raise funds for these items. Is there an order among these items that they should focus on? (Sources, please):

siddurim
chumashim
Torah
shulchan (Torah reader's table)
amud (stand for chazzan at front of shul) - Note - technically, the chazzan can daven at the shulchan, from my understanding. For purposes of this question, I'm just concerned if there is a priority on what to allocate first.


texts:
If a vessel only held cold food, never hot, but was washed in the dishwasher, does it need hagalah for pesach?  Or nothing?

Is your minhag not to use any year-round cookware for pesach, or do you kasher some things?


texts: Halachick problem with tucking tzitzit into belt

texts:
Over Shabbat someone told me they read in Meorot HaDaf Hayomi (מאורות הדף היומי) a while back that there is some problem with tucking the tzitzit into ones belt (he said something about heflesk maybe). He was referring to specifically tucking them in from the top, and then letting them dangle from the bottom. I know that many people such as Rabbi Aharon Lichtenstein where their tzitzit wrapped around the belt form the outside in, though I fail to see how that would be different.

Anyone know anything about this?


texts: Which rabbis forbade cars 100 years ago?

texts:
"Venishmartem Meod Lenafshoseichem"

I heard that there were Rabbonim about 100 years ago who forbade cars, saying that they were dangerous. Does anyone know who they were?


texts:
Halacha requires certain burial practices for people, because people are special.  Are there any requirements or, especially, prohibitions regarding pets who have died?  Is it acceptable to cremate them, or must they be buried?  If buried, are there requirements about how?

(The pets, of course, are not Jewish, but we have obligations to our animals while they live so I am wondering if there are any when they no longer do.)


texts:
Possible Duplicate:
  Hechi Kedushah anytime?

Do any posekim say that even in shacharit, one can do the "hoiche kedushah" if the minyan-goers really need to go to work, or are in a rush for some other reason.  I remember reading that Rav Ovadia Yosef writes this.  Where does he write this?


texts: Making a shechiyanu and major appliances

texts: Someone told me that one makes a שהחיינו on a new car, air conditioner, dish washer, refrigerator or any other major appliance. Where is the source for this?


texts: Why did Noach curse Canaan and not Cham?

texts:
After the incident with Cham after the flood, Noach curses Canaan (Genesis 9:25).  Why does he not curse Cham, the one who actually wronged him?

The explanations I've seen of this incident have Cham performing inappropriate sexual acts on his father.  Today I came across this non-Jewish explanation suggesting that actually, Cham violated Mrs. Noach and Canaan was the product of this, so, like the children of Lot, Canaan was cursed because of his origin.  (This explanation would require us to understand the curse as not immediately following the act, of course.)  If that's the case then this would explain why the curse is directed at Canaan, but I've never heard that idea from a Jewish source before and it sounds not quite right to me.

What do our sources say about why the curse was directed at Canaan?

(This question is not primarily about what Cham did, but that might affect the answer to my question.)


texts: Why doesn't the hagadah discuss miracles?

texts:
The hagadah (based on the discussion of Rav and Shmuel in pesachim) dedicates the bulk of maggid to expounded the verses of arami oved avi. But why is there very little discussion of the actual miracles (mainly the plagues) that took place as part of the exodus? We only have passing mentions of the plagues with no elaboration or additional midrashic material offered.

This stands in contrast to other holidays such as chanukah or purim where the focus is on the miraculous nature of divine salvation. Furthermore it seems to undermine the nature of the chag as a conduit from one generation to the next (v'higadeta l'bincha). Children are excited by miraculous tales by nature yet we seem to go out of our way to avoid talking these miracles in the hagadah. Why?


texts: If one is not Lubavitch or Breslov is it correct to read their seforim?


texts: Who put the staves on the aron, and when?

texts:
Vayakhel (37:5) says that B'tzal'el built the aron and put its staves into the rings on its sides.

P'kude (40:20) says that Moshe put together the mishkan and put the staves on the aron.

What gives?


texts: In my country of residence there's a possibility to deduct charities from the tax. Since most have a daytime job and the tax is deducted in advance, in practice it means that at the end of the year one would get some money back from the state by having less tax deducted from the next salary. If someone makes a neder of making a donation of a given amount, has (s)he fulfilled the obligation if a certain part is reimbursed?


texts: What was the "precious stone" of Midrash Bereshis 60:6?

texts:
In parashas Chayei Sarah (Bereshis 24:22) Eliezer - upon realizing Rivkah is the one of his prayers - gives Rivkah three gifts. One of these gifts is a "golden nose ring weighing a beka". Midrash Rabbah 60:6 says:

Rav Huna in the name of R' Yosef: There was a precious stone in the
nose ring and it's weight was a beka.
רַב הוּנָא בְּשֵׁם רַבִּי יוֹסֵף: אֶבֶן יְקָרָה הָיָה בוֹ וְהָיָה מִשְׁקָלָהּ בֶּקַע

What was this precious stone?


texts:
Siddur Mesorat Moshe is a siddur whose text follows the rulings of the Rambam. I received a copy a couple of weeks ago and am now using it daily. A completely never-seen-before thing is that there's no Aleinu leshabeach in any of the t'fillot in this siddur.

I thought it was an essential prayer as it's attributed to Yehoshua. Is it only a late additional element to the t'fillot? Wasn't it in common use in Rambam's era or did he opt it out? Was the prayer adopted officially & universally only after Rambam's time?


texts: How will the nullification of mitzvot be communicated?

texts:
I have held off asking this question for a while because I have only seen the premise in parsha flyers at chabad but a chance look at Wikipedia gave me the sources (below).

It is said that certain mitzvos will be nullified in the time of the Mashaich.

How then, will God be able to communicate his will that certain mitzvos are nullified?

If God sends a prophet, if a prophet attempts to nullify a mitzva, he is considered false prophet.
If God uses a "voice from heaven," we already have a precedent that voices from heaven don't influence halacha (lo ba shamaim hi).
If God makes everyone "know" that the Mitzvos are nullified, they still can't go against halacha or vote on it.

The majority view of classical rabbis was that the commandments will still be applicable and in force during the Messianic Age. However, a significant minority of rabbis held that most of the commandments will be nullified by, or in, the messianic era. Examples of such rabbinic views include:

that today we should observe the commandments (Babylonian Talmud, Tractate Avodah Zarah 3a, 4b); because we will not observe them in the world to come (Rashi)
that in the future all sacrifices, with the exception of the Thanksgiving-sacrifice, will be discontinued (Midrash Vayikra Rabbah 9:7)
that all sacrifices will be annulled in the future (Tanchuma Emor 19, Vayikra Rabbah 9:7)
that God will permit what is now forbidden (Midrash Shochar Tov, Mizmor 146:5)
that most mitzvot will no longer be in force (Babylonian Talmud, Tractate Niddah 61b and Tractate Shabbat 151b).


texts: Would a gentile servant in a Jewish home keep the sabbath? Would a gentile servant be a shabbas goy?

texts: My great grandmother lived at her uncle's inn near Lemberg, in Galicia. in the 1880s.  I am writing a novel based in part on her experiences.  Based on my research so far, it seems to me that her uncle would have had to "sell" the inn to a gentile before the sabbath and "buy" it back from the gentile afterward, every week, in order to profit from weekend traffic.  It seems this was commonly done; whether everyone agreed that it was permissible I don't know, but apparently they did it. I am wondering if it would have been permissible for a gentile servant to perform this function. And also would a servant have been a shabbas goy too.  In both cases, it seems like a stretch, since clearly the servant is obeying the instructions of her Jewish employer.


texts: Answering an essential answer while in the middle of another

texts:
Some congregational responses are of the "highest level"; required except in special circumstances, like during sh'mone esrei, in the beginning of krias sh'ma, and in the middle of a short bracha.

Some occur in pairs with relatively short time in-between:

Kaddish: Amen, yehei sh'meih rabba and Amen after D'amiran b'alma, v'imru
Kedusha: Kadosh kadosh kadosh and Baruch k'vod

If the chazzan is so fast that, at the time for the second response, a congregant is still in the middle of his first response, how should he act?

(There may even be a difference between the two examples, as kaddish may be interrupted for other responses, whereas kedusha may not.)


texts: Does the COVID19 epidemic in NYC qualify as "Dever B'ir - a Plague in the City"?

texts: Shulchan Aruch (Orach Chaim, 576) defines dever r"l or pestilence as an epidemic killing 3 people in 3 days (not 3 people in 4 days; not 3 people in 2 days) for a city of 500 working age men. How is this calculated practically? Does New York City (or other affected areas, Italy, Bnei Brak, etc.) meet these parameters?


texts: V'Nomar Amen (וְנאמַר אָמֵן) vs. V'Imru Amen (ואמרוּ אָמֵן)

texts: In Bentching by the end of the Harachamon's we say וְנאמַר אָמֵן and at the end of Magdil we say ואמרוּ אָמֵן. Is there a difference? What is the difference? Why the difference?


texts: If Jews are the majority in a state outside Israel, what should they do?

texts:
Say Jews happen to become the majority in some state outside Israel (enough of a majority to change the constitution) but there are also gentiles there.

Are the Jews obligated to turn it into a Jewish state in some way?

Should Jews be forced to follow halakha?

Edit: By forced, I mean forced by the state. Eg, if a Jew who ate pork would be fined, stoned, imprisoned or punished in some other way by the state.


texts: Al Netilas Yadayim in morning and after bathroom

texts: Are you supposed to say the bracha al netilas yadayim after doing negel vasser after waking up or going to the bathroom?


texts: Why was Esther permitted to Mordechai up untill the Feasts with Achashveirosh?

texts:
The Medrash tells us that Esther was the wife of Mordechai, and once she was forceably taken to be the queen and Achashveirosh's wife, she was still permitted to Mordechai because she was taken Beones. Once she went to Achashveirosh to invite him to her first meal, she was no longer permitted to Mordechai because she went willingly. (this being the Midrash's explanation of "Ka'asher Avaditi, Avaditi"(1))

It is perplexing that she was still permitted to Mordechai at that point, because earlier she willingly saved the life of the man who was raping her, by telling Achashveirosh about Bigson and Seresh. At that point she should be considered "willing" and prohibited to Mordechai?

(1) Gemara Megila 15a: R`Abba said: It will not be [she said] according to the custom of every other day. Till now [I have associated with Ahasuerus] under compulsion, but now I will do so of my own will. And if I perish, I perish. As I am lost to my father's house so I shall be lost to thee.


texts: Why did God invite Moshe to stand on "*the* rock"?

texts:
In Parashat Ki Tisa, during the atonement for the Golden Calf, God says to Moshe (Exodus 33:21):

הִנֵּה מָקוֹם אִתִּי; וְנִצַּבְתָּ, עַל-הַצּוּר
Behold, there is a place by Me, and thou shalt stand upon the rock.

(emphasis mine)
Why is the word "the" here? This is the first mention of a rock, so there's no indication of which particular rock this is referring to.


texts: What was the Lubavitcher Rebbe's position on women's gemara study?

texts:
It is my understanding that women's gemara study is rabbinically prohibited. However, I keep hearing that the Lubavitcher Rebbe zt"l had an interesting, perhaps liberal position regarding women's study of gemara.

But I don't know exactly what it was, and pages like this do little to clear up the confusion. What was it?
Did the Rebbe have--and/or does Chabad today have--an "official" position regarding the permissibility of gemara study for women?

(I am interested both in the most recent Lubavitcher Rebbe's position on this issue, and--insofar as it might be subtly different--in the holistic Chabad view, i.e., including positions of the previous Rebbes. I would also like to know what Chabad does in practice with this information; as far as I understand, it is a bit of a mixed bag, insofar as mainstream Chabad women learn Ayn Yaakov but not general gemara, but certain Chabad institutions have and do teach women gemara itself, if I am not mistaken. Can anyone confirm or refute?)

Related: Is it forbidden for a woman to learn Gemara?


texts: Why is the Hineni prayer said before the silent Amida?

texts:
The Hineni prayer is said by the Chazan before the silent Amida on the high holidays. In it, the Chazan admits his personal flaws but asks still to be allowed to be a righteous and competent representative of the kahal.

Why then, is it recited before the silent Shmoneh Esrei when the Chazan is not yet acting as a representative of the people. The Chazarat Hashatz is the time when the Chazan is leading the communal prayer and becoming the spokesperson (as evidenced by both the justification for Chazarat Hashatz during the year and prayers such as misod chachamim, heyeh im pipiyot and ochilah lakel).

Shouldn't it be said right before the repetition?


texts: Hearing the fellow next to you say the wrong prayer?

texts: If one happens to hear the person next to him saying vsain bracha when they are supposed to say vsain tal umatar l'bracha during the amidah and afterwards he finished the amidah he was told that he said the wrong insertion but he claims  that he said the correct nusach with certainty, who does he go by? Do we say that the person heard correct or the person that was actually saying the prayer is correct?


texts: Angels saying Shirah before Hashem - "daily" rituals?

texts:
Rashi on Gen 32.27

כי עלה השחר. וְצָרִיךְ אֲנִי לוֹמַר שִׁירָה בַּיּוֹם (חולין צ"א):
כי עלה השחר FOR THE DAY BREAKETH, and I have to sing God’s praise at day (Chullin 91b; Genesis Rabbah 78:1).

When we have daily rituals, it's because we're dependent on Sun's cycle, but IIRC, G-d is far beyond Sun and stars, so He should have any daily cycle for Himself, only what's related to Jewish rituals.
So why do angels and G-d have Sun-related rituals?


texts: Must one pay for the esrog and arovos before succot

texts: Must one pay for an esrog or arovot before succot. Most likely every retailer will tell you if you dont pay you are not yotsai. The question really is has he paid his wholesaler and has the wholesaler paid the farmer or grower something very unlikely before yom tov and before he has sold them. So is one yotsai.


texts: Gabai speaking during chazaras hashatz, kaddish or kriyas hatorah for the sake of the tzibbur

texts: Is a gabai allowed to speak during chazaras hashatz, kaddish and/or kriyas hatorah for the sake of the tzibbur (e.g. to ask someone if they are a Kohen or Levi)?


texts: Musaf korban for second day Sukkos outside Israel

texts:
In our observance of second day Yom Tov when we continue the minhag of our forefathers even though we now have a fixed calendar and know very well which day it is. Gem Beitzah 4b.
The result is that in the musaf service for the second day of Sukkos outside of Israel, the musaf offering mentioned is the same as on the first day.
So we stand before Hashem and effectively say something like, “We are unable to bring the korban musaf for today. We should bring the korban for the second day of Sukkos, but Your sages taught us to treat this day like a sofeik first day and so we are only going to mention the korban for day one even though we know very well that today is the second day of the chag.”
I have been told that if we were to mention the offerings for both the first and second days, then we would be denigrating the holiness of the second day.
My question is whether there have been any proposals within Orthodox Judaism to mention the true musaf korban for the second day of Sukkos in golus.


texts:
I was always under the impression that a Kallah that receives a diamond ring  makes the Bracha Shehechiyanu on it. Igros Moshe, Evan HaEzer 4:84 seems to say that the Kallah should make the Bracha "Hatov V'Hamaitiv". I recently came across this article from Rabbi Kaganoff where he quotes Halichos Shlomo that a Kallah should not recite Shehechiyanu on gifts presented for the engagement or wedding plans. Since this Sefer is not available online I was wondering what the reasons are not to recite the Bracha?

  Above, I quoted the shaylah asked by a kallah: Do I recite
  shehechiyanu when my choson gives me the engagement ring and when my
  future mother-in-law presents me with my candlesticks?

  I mentioned above that some have the custom that one does not recite
  shehechiyanu on new items other than clothes. Although most poskim
  disagree with this conclusion, others cite other reasons why one
  should not recite shehechiyanu on gifts presented as part of the
  engagements and wedding plans (see Halichos Shelomoh 23:15). Since the
  matter is disputed, whether a kallah should recite shehechiyanu on her
  diamond ring or her candlesticks is something that she should ask her
  Rav.