texts: Why can you pick your eruv if one is his Rebbe Muvhak, according to R’ Yehuda?

texts:
On the topic of making conditions on Eiruvei Techumin, Eruvin 3:5 rules:

  אִם בָּא חָכָם מִן הַמִּזְרָח, עֵרוּבִי לַמִּזְרָח. מִן הַמַּעֲרָב, עֵרוּבִי לַמַּעֲרָב. בָּא לְכָאן וּלְכָאן, לִמְקוֹם שֶׁאֶרְצֶה אֵלֵךְ. לֹא לְכָאן וְלֹא לְכָאן, הֲרֵינִי כִבְנֵי עִירִי. רַבִּי יְהוּדָה אוֹמֵר, אִם הָיָה אֶחָד מֵהֶן רַבּוֹ, הוֹלֵךְ אֵצֶל רַבּוֹ, וְאִם הָיוּ שְׁנֵיהֶם רַבּוֹתָיו, לִמְקוֹם שֶׁיִּרְצֶה יֵלֵךְ:

  [If a person makes a condition that] if a Chacham comes from the east, my Eruv should be [the one I set up] to the east; if he comes from the west, my Eruv should be to the west. If [a Chacham] comes from both directions, [my Eruv should be] whichever I want. If he doesn’t come from either direction, I’ll be like the people of my town [that is, no Eruv is valid]. R’ Yehuda says [regarding the case where a Rav comes from both sides], if one of them is his Rav, he goes to his Rav. If both are his Rav, he goes wherever he wants to go.

The Tiferes Yisrael notes that in the latter case of R’ Yehuda:

  אפילו אחד מהן רבו מובהק

  Even if one of them is his primary Rav

he can still go to whichever one he wants.

Why should this be? Given that he’s presumably going to learn Torah, clearly R’ Yehuda paskens that if exactly one of them is his Rav, he goes to him because he’s going to learn Torah from his Rav - that’s who he learns Torah from. If one of them is his primary Rav, of course he would go to learn from him over the other guy, following the same logic! So why is the Eruv left up in the air, since we should be able to assume which one he would want ahead of time, just as in the first case?


texts: In an earlier question I mentioned that women make Birchas Hatorah. Is the same true for Sefardic women and why?


texts: Krias HaTorah (or Megillah) before Davening

texts:
If a minyan won't be able to read from the Torah at the time we normally read from the Torah (i.e. after Shemoneh Esrei, on any day where we read from the Torah) may they read from the Torah before starting to daven?

Similarly I'd like to ask if the same would be true for a minyan that reads (for example as this is what happened) Megillas Rus from a klaf. If they wouldn't have the klaf at the proper time and have it now before davening can it be read at that time?


texts: Why is the day after yom tov referred to as isru chag? I assume it has something to do with the possuk in tehillim 118:27, where this phrase appears, but I know no further. Any ideas? The earlier the source the better. (It would also be nice to know the earliest source for calling it this, but that might be two questions in one.)


texts:
Is the entire Aruch ha-Shulchan he-Atid available online anywhere?
There are some volumes on Otzar but they definitely aren't the whole thing. For instance the final volume included covers the laws of nazirut and monetary evaluations, but Wikisource states that the contents should include these two topics but also many others (eg Sanhedrin, kings etc). Similarly, the coverage of Zeraim only includes the start of this section.
So, can anyone point me to a complete online edition of the remainder of Aruch ha-Shulchan he-Atid?
Many thanks.


texts:
In Shemot 12:34 we are told that Bnei Yisrael left Mitzrayim מִשְׁאֲרֹתָ֛ם צְרֻרֹ֥ת בְּשִׂמְלֹתָ֖ם
 עַל־שִׁכְמָֽם
Older translations followed Ibn Ezra and Targum, that they left Mitzrayim with their 'kneading troughs wrapped in their clothing, [carried] on their shoulders.'
Rashi there, however, defines  מִשְׁאֲרֹתָ֛ם as 'leftovers,' which Artscroll, Aryeh Kaplan etc follow, and there is the takeaway that, as Rabbi Frand put it, you don't pack what you really value in checked luggage; it stays with you as carry-on.

All fine and good.

But back in Shemot 7:28, when the frogs are invading every nook and cranny of Mitzrayim, that verse uses the same word וּבְמִשְׁאֲרוֹתֶֽיךָ and this time Rashi is silent.

Everyone seems to accept the kneading trough idea at 7:28. What led Rashi to offer a very different interpretation for 12:34?


texts: What are Orthodox arguments against Conservative Judaism?

texts:
What are arguments that Orthodox Jews have published (not on Mi Yodeya) that Conservative Judaism is an invalid form of Judaism?

Have any Orthodox authors written articles or books that made such arguments in detail?


texts:
In Parasha Noach, why were presumably innocent babies killed in the Flood?
I would appreciate if someone could provide some elucidation.


texts: Metaphorical understanding of the term "אבינו מלכנו"

texts:
To continue my quest for understanding Rambam's view on the metaphorical interpretations of Torah passages (Yesodey Hatora 1-2):

...הרי מפורש בתורה ובנביאים שאין הקב"ה גוף וגוייה
...אם כן מהו זה שכתוב בתורה ותחת רגליו כתובים באצבע אלהים יד ה' עיני ה' אזני ה' וכיוצא בדברים האלו הכל לפי דעתן של בני אדם הוא שאינן מכירין אלא הגופות ודברה תורה כלשון בני אדם והכל כנויים הן שנאמר אם שנותי ברק חרבי וכי חרב יש לו ובחרב הוא הורג אלא משל והכל משל

The Gemmorah in Taanis 25b says R' Akiva coined that expression for referring to G-d.

ירד רבי עקיבא אחריו ואמר אבינו מלכנו אין לנו מלך אלא אתה
אבינו מלכנו למענך רחם עלינו וירדו גשמים

I understand perfectly how that can be said when I see humanlike G-d in my imagination, and lots of Talmudic parables refer to G-d in this way (משל למלך בשר ודם וכו', משל למלך שאסר את בנו בבית האסורים).
But I truly fail to imagine G-d as אבינו מלכנו by seeing Him as nonhuman, as an AI, or gravity (natural force), for example.
But how (following Rambam's view) this expression can be understood allegorically without human characteristics?


texts: What is the halachic source for objection to gay (civil) marriage?

texts:
New York State is considering legalizing gay (civil) marriages, so tonight on our answering machine we received a message urging us to pray that it doesn't pass because gay civil marriages were, you know, a To'evah, etc. etc.

Whereas it's pretty clear to me that halacha forbids certain same-sex sexual practices, it's unclear to me what the source is of the objection to two men entering into a civil contract which in itself doesn't really have halachic standing anyway (in the sense that a civil marriage is obviously not kiddushin).

In other words, two men go to city hall, sign a contract, receive recognition from a civil government that they are in something called a FIZZBOOP that requires them, say, to support one-another forever. Presumably (correct me if I'm wrong), this would be halachically neutral; it's no different than any other civil contract and it doesn't require anybody to do anything that is halachically invalid. But as soon as you use the English word MARRIAGE to describe it, it's a to'evah?

Or, more specifically... given that Halacha doesn't really recognize civilian marriages between OPPOSITE SEX partners as being sufficient for kiddushin to exist, why the big interest in civil gay marriage?

(Not trying to be provocative here. Just looking for halachic answers to the assumptions I'm making).


texts:
Everything God does has a reason. He created the world for us to serve him. How does most of outer space help us serve God.
Or just plainly why was space created?


texts: Why is Talmud Bavli studied more than Yerushalmi?

texts:
I'm far from an expert on either Bavli or Yerushalmi. But, I'm curious as to why yeshivot (and, to an extent, even individual adults learning by themselves, chevruta or via shiurim) study Bavli far more than Yerushalmi. Come to think of it, I'm unaware that there is a Yerushalmi "Daf Yomi cycle" similar to the one established by the Agudah for the Bavli.

Why is Bavli given more importance? Maybe this is "historical"?


texts: Is there an online list of English sefarim?

texts:
Funky question. Hopefully this will help clarify.

Example:

I am (was) currently looking for a set of the Mishnah Berurah that has been translated into English. I just found this today:

http://zbermanbooks.com/catalogsearch/result/?q=MISHNAH+BERURAH.

Excuse my ugly link. I just happened to stumble upon zberman while looking at another question (Yay M.Y.!) and decided to explore a little. Very happy about this find.

Now, though I don't mind getting tangled up in the big 'www' until 2am, I would still greatly appreciate a resource that stays up-to date on publishers - big or small - that produce bi-lingual (i.e. English/Hebrew) products or full translations. The idea of a blog came to mind, if anyone is aware of such a miracle. : ) There are a lot of projects like Ohr Olam's Mishnah Berurah  or Yalkut Yosef popping up across the globe producing material for English speakers. It would be cool to have a 'go-to' place for info on current and coming works.

Yes, I know this is a bit too convenient. And no, I don't want to rely on English forever. But as it's been said: The answer is always no until you ask.

The other thing I've ran into now a few times, are links to articles, books, etc. in English that are no longer active/connected though the site is still up and running. If that made any sense.

Thank you for sourcing/linking!


texts: Source for Chasam Sofer quote about Zohar

texts: What is the source for the Chasam Sofer having said (regarding the Zohar), "If we could sift the book and keep only what R’ Shimon Bar Yochai wrote, it would be a very very thin book. You would only have a few pages."?


texts: What criteria determine what is or isn't Uvdin Dechol

texts:
I am struggling to understand the concept of Uvdin Dechol, where it originates from and how far it extends to.

We famously dont ride bikes / electric trams on Shabbos partly due to Uvdin Dechol, but many Poskim allow Shabbos lifts, which would seem should also be categorised as Uvdin Dechol.

Even stranger was when I just saw the Magen Avrohom when discussing playing chess on Shabbos, that they used to play with silver pieces so as not to appear like Uvdin Dechol.

I am ideally looking for a thesis that someone has published with guidelines, sources etc clearly defining what it or isn't Uvdin Dechol.

If no such publication is out there, and you have knowledge to share on this, please share all sourceable information that you have.


texts: May one lie about knowing the difference between Haman and Mordechai on Purim?

texts: If, on Purim, "Reuvein" asks "Shimon" if the latter knows the difference between Haman and Mordechai may Shimon lie and answer 'No'?


texts:
The Mishna in Avot (1:2) says:

  שִׁמְעוֹן הַצַּדִּיק הָיָה מִשְּׁיָרֵי כְנֶסֶת הַגְּדוֹלָה. הוּא הָיָה אוֹמֵר: עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים׃

The previous mishna describes the full chain of receipt of Torah learning, and the remaining mishnayos seem to go into the tannaim. Does this mean Shimon HaTzaddik is the first tanna?

Does anyone have a source that says this explicitly? I remember seeing this once, but cannot locate it now.


texts: If one made a mezonot on a shehakol, should he correct it?

texts:
As we learned here, if one makes a shekahol, it covers the mezonot food. What if the case was flipped around, i.e, one made a mezonot on a food that was shehakol?

What if he realized mid-eating; should he correct it?

What if realized once he finished; what is the proper procedure?


texts: In Sefer Chasidim, the author compares Baal Teshuva's to Tzadikim. I have heard that there is a Gemarah that does the same and was wondering if someone could cite that Gemarah.


texts: Why did the Rabbis make a decree for Yovel?

texts:
Rambam (Hilchos Tefila 2:8) says that

  בד"א ביום צום של כל שנה ושנה אבל ביום צום של שנת היובל מתפלל תפלת המוספים תשע ברכות כמו שהתפלל במוסף ראש השנה והם אותן הברכות עצמן לא פחות ולא יותר ואין מתפללין אותן אלא בזמן שהיובל נוהג:

He says that the Rabbis decreed 9 blessings on Mussaf Yom Kippur on a Yovel year when Yovel is practiced.

Yovel is only practiced when all Jews live in Israel on their ancestral portion (See Rambam Hilchos Shmitta and Yovel 10:10). That stopped during the First Temple period with the exile of the northern ten tribes (a bit more than a hundred years before thee First Temple's destruction).

But the prayers were instituted by the "Men of the Great Assembly", who were active during the destruction of the Beis Hamikdash and the Babylonian exile. So they instituted a prayer on an event which (as of then) hasn't happened for over a hundred years and won't happen again until Moshiach comes.

Why institute a prayer to be said only when Moshiach will be here (sort of Hilchasa LeMeshicha)?


texts: Is a doctor halachically required to inform you about side effects related to the meds that he prescribes you?

texts:
Information about a prescribed drug's side effects is usually in an insert of the drug's packaging. Much of the information is not easily understood to an average patient. (OK, I'm a bit "above average" b/c I read about a lot of meds and I ask my doctor friends some questions.)

We know that there is a general requirement to act morally and for a doctor to promote the health and healing of his patients to the best of his ability. By prescribing the meds in the first place, the doctor has probably accomplished this. He has assumed that all patients would also be self-responsible by reading the insert and / or asking the pharmacist about side-effects.

When a doctor prescribes a medication, is he halachically required to tell you about the drug's side effects before you use the drug? Or, can he assume that you will read and understand what's in the insert?

Your answer can account for the doctor's possible halachic liability for damages for not informing you, if this is one of other possible reasons that require him to tell you.

Notes:

You need not assume that the patient is critically ill and / or close to death. (Those conditions may affect your answer, BTW.)

Even if we assume a general rule that patients have the responsibility to read the insert, much of what is in a typical insert is too technical, and patients may not understand some things that may be critical to them. Some things may have been omitted. For example, I have not seen a warning on statins that one should avoid eating grapefruit products, excessively. Is a doctor responsible for warning the patient of such things, or should he assume that a pharmacist would do this? (Some do, some don't)


texts: Shammai - receive everyone with a pleasant countenance

texts:
in Pirkei Avot chapter 1, Shammai says "receive every person with a pleasant countenance".

Why then did Shammai drive away the 3 gentiles (Shab.31a) who were interested in converting to Judaism? Shouldn't he have used a friendlier approach like Hillel did as he seems to be teaching here?


texts: Tzitzis showing in the presence of a dead woman?

texts:
One should not have tzitzis showing in the presence of a dead body. As Chabad.org says:

  It is forbidden to be in the presence of a dead Jewish body while
  one's tzitzit strings are out in the open. Doing so would constitute,
  so to say, a subtle mockery of the deceased who can no longer perform
  this mitzvah. One should therefore tuck his tzitzit into his pants
  when:

  a) Within a Jewish cemetery.

  b) In the same house as a body (even if the corpse is in another
  room).

  c) Within four cubits (approximately six feet) from a corpse or
  grave—unless it is outdoors and there is a wall or fence which
  separates them.

Is the rule the same in the presence of a dead woman, who is not obligated in the mitzvah of tzitzit? (see footnote 1 in the link.)


texts: Does one have a halachic obligation to pay use tax

texts:
I apologize that this question has quite a bit of background!

Many states in the USA have something called a 'sales and use tax'. The basic idea is that whenever you buy something in the state, retailers add on n% to the sticker price of the item, and take that money and send it to the state government (that's the 'sales tax' part). However, sometimes it's possible to buy things without paying sales tax (for instance, some internet purchases are free of sales tax, you might buy things in another state which doesn't have sales tax). In such cases, you have an individual (secular) legal obligation to pay what the sales tax would have been to the state government (that's the 'use tax' part). (If you buy something in a different state that has a lower sales tax rate, you're only obliged to pay the difference between the sales tax you already paid and the sales tax you would have paid in your state.)

A key fact is that the 'use tax' is basically (as far as I can see) only enforced on the honor system (at least if you are not talking about big ticket items like cars). It also seems that the vast majority of Americans do not pay the use tax that they owe.

I, personally, feel obligated to pay this tax as an American, and our family pays it. My wife is willing to humor me on this, but she is a little unhappy about it: she says that she feels like a 'chump' because we're paying this tax that hardly anyone else pays.

It occurred to me that if we have a halachic obligation to pay the tax then maybe my wife will feel better about doing it! Since, in general, taxes are almost the clearest case of dina d'malkuta dina out there, you'd think that that would settle the matter. But many poskim say that dina d'malkuta dina only applies when a law is enforced in practice by the government, which isn't really case for use taxes (at least in our state). So that argument wasn't completely convincing, and it would be nice to find a clear discussion which is exactly on point. Does anyone know of one?

Obviously CYLOR if this actually is a live question for you. As I say, it's not a live question for us because even if we have no halachic obligation to pay this tax, I feel that we must pay for other reasons).


texts: This question pertains to Psalm 113. In verses 6,7,8,and 9 the ending hiriq yud seems to be used to indicate third person singular verbs rather than first person singular. Is this true? It is the meaning used in all translations I have seen. Is this a common use of a hiriq yud suffix in the Psalms or other places in the Tanach?


texts:
I have noticed in many examples of traditional Ashkenazi schul architecture that there are two towers flanking the entrance.

Examples may be seen in such disparate locations as Gąbin, Poland (Gombin), Frankfurt (IRG–Khal 'Adath Jeschurun), Chelsea, MA (Walnut St. Schul–Agudas Sholom), and Budapest (Dohányi St. neolog schul).

Some non-Ashkenazi schuls, such as the Great Synagogue of Florence (Italki) also exhibit this feature.

This prompts three questions:

Is this architectural practice referred to at all in rabbinic literature, or sourced therefrom?
Is there any significance to the towers outside of rabbinic literature?
Should this feature be kept in newer schuls?


texts: What bracha do you make on veggie straws?

texts:
Veggie straws are pretty popular food items, now. They're non-GMO, no trans-fat, and a whole bunch of other good stuffs. They're also certified kosher by the OU.

What bracha should one snacking on these straws make? They're made of vegetable matter, but they're shaped funny.

The ingredients list reads:

  Veggie straws (potato flour, potato starch, corn starch, tomato paste,
  spinach powder, salt, sugar ....) canola oil .....

(I can add more ingredients if necessary, but it's too annoying to type from the small print on the package. Please leave a comment if more information is necessary.)


texts: Should the blood of the Olah be burned or poured out?

texts: Shalom. I’ve just noticed that Devarim 12:27 says that the blood of the Olah should be burnt on the altar. However Vayikra 1:5 says that the blood should be dashed against all sides of the altar. Has anyone explained this apparent discrepancy? Many thanks!


texts:
As a follow-up to "was-bilam-evil":

Plain reading of the Torah text makes an impression that Bilam intended and did everything G-d asked him and only that. Hence the original question.

IIRC, the Halachah obligates us not to speak favorably about the wicked and all the interpreters follow that Halachah - every possible verse is interpreted in Bilam's (lavan, Pharao etc) disgrace.

It seems traditionally illogical that Torah was censored or altered.

Why the Torah does not follow this principle and does not speak unfavorably about Bilam (at least in this Parsha) but instead speaks very favorably?


texts: I am getting ready for yom tov and got a new shaver, a braun series 7-740s. Does anyone know if those shavers are kosher? Should I return it?


texts:
Would one be allowed to use fingerspelling to communicate during pesukei d'zimrah (or other parts of davening where one is not allowed to talk)?
Would it make any difference if one was hearing-impaired and always communicates using sign language?


texts: Who exactly were the youths of the Governors Melachim 1 Chapter 20

texts:
Melachim 1:14

And Ahab said, "With whom?" And he said, "Thus said the Lord, 'With the youths of the governors of the provinces.' " And he said: "Who will commandeer the battle?" And he said, "You."
Who will commandeer the war?: Who will array [the battle] to command it.

You: You go forth first and so you shall kill him. [According to Shem Ephraim, the reading is:] And you shall not wait, and you shall array [the battle].

And he counted the youths of the governors of the provinces, and they were two hundred thirty-two, and afterwards he counted all the people, all the children of Israel, seven thousand.
        טווַיִּפְקֹ֗ד אֶֽת־נַעֲרֵי֙ שָׂרֵ֣י הַמְּדִינ֔וֹת וַיִּהְי֕וּ מָאתַ֖יִם שְׁנַ֣יִם וּשְׁלשִׁ֑ים וְאַחֲרֵיהֶ֗ם פָּקַ֧ד אֶת־
ידוַיֹּ֚אמֶר אַחְאָב֙ בְּמִ֔י וַיֹּ֙אמֶר֙ כֹּֽה־אָמַ֣ר יְהֹוָ֔ה בְּנַעֲרֵ֖י שָׂרֵ֣י הַמְּדִינ֑וֹת וַיֹּ֛אמֶר מִֽי־יֶאְסֹ֥ר הַמִּלְחָמָ֖ה וַיֹּ֥אמֶר אָֽתָּה:

So who exactly were the "youth of the governors"?


texts: Why did Mordechai push to have Esther visit Achashveirosh at that time?

texts:
Mordechai seems to push Esther to entreat Achashveirosh right after telling her about Haman's decree (Esther 4:14)

  כִּ֣י אִם־הַֽחֲרֵ֣שׁ תַּֽחֲרִישִׁי֮ בָּעֵ֣ת הַזֹּאת֒ רֶ֣וַח וְהַצָּלָ֞ה יַֽעֲמ֤וֹד לַיְּהוּדִים֙ מִמָּק֣וֹם אַחֵ֔ר וְאַ֥תְּ וּבֵית־אָבִ֖יךְ תֹּאבֵ֑דוּ וּמִ֣י יוֹדֵ֔עַ אִם־לְעֵ֣ת כָּזֹ֔את הִגַּ֖עַתְּ לַמַּלְכֽוּת׃

This exchange took place in the month of Nissan, a full 11 months before Haman's decree was set to go into effect. For what reason did Mordechai feel the need to push Esther to act immediately?

As support for the preference towards waiting for an opportune time instead of forcing the matter it says in Eiruvin 13b

  וכל הדוחק את השעה שעה דוחקתו וכל הנדחה מפני שעה שעה עומדת לו

  And anyone who attempts to force the moment and expends great effort to achieve an objective precisely when he desires to do so, the moment forces him too, and he is unsuccessful. And conversely, anyone who is patient and yields to the moment, the moment stands by his side, and he will ultimately be successful.

(Translation [in bold] and commentary from Sefaria)

To preempt a possible answer I understand that the Jewish people were facing extermination and that it is important to act. I believe Esther understood that as well yet her initial response to Mordechai indicated that the current time was inopportune. Nevertheless Mordechai's response to her ignored (or perhaps disagreed with) her assessment and urged for immediate action not because of the threat faced ("salvation will come from another place").


texts: Does ordering shaloch manos before Purim fulfill the mitzvah?

texts:
I am wondering whether ordering shaloch manos for someone online actually fulfills the mitzvah of mishloach manos. This page says:

  To fulfill the mitzvah of Mishloach Manot, one must send it during the
  day of Purim. One does not fulfill the mitzvah by sending it the
  previous or following night.

Does this mean that the shaloch manos must be ordered during Purim day, delivered during Purim day, or both?

Is there any reason to believe that the big shaloch manos sites are doing something special whereby their deliveries would actually fulfill the mitzvah?


texts: R' Yohanan's behavior to make women bear kids in his resemblance

texts:
To support my previous question ("biblical-genetics-understanding-childs-resemblance-to-his-parents" here's a Talmudic passage (Berakhot.20a):

רַבִּי יוֹחָנָן הֲוָה רְגִיל דַּהֲוָה קָא אָזֵיל וְיָתֵיב אַשַּׁעֲרֵי דִטְבִילָה. אֲמַר: כִּי סָלְקָן בְּנוֹת יִשְׂרָאֵל וְאָתְיָין מִטְּבִילָה, מִסְתַּכְּלָן בִּי, וְנֶהֱוֵי לְהוּ זַרְעָא דְּשַׁפִּירֵי כְּווֹתִי.

Rabbi Yoḥanan was accustomed to go and sit at the gates of the women’s immersion sites. He explained this and said: When the daughters of Israel emerge from their immersion, they will look at me, and will have children as beautiful as I.

So by looking at R'Yohanan women would:

Think of him at the time of relations and thus probably overriding the prohibition of thinking about another person (or maybe that only applies to men?).

Bear kids dissimilar to their fathers and thus causing them to suspect their wives.

put himself into a suspicious position - why would a sage instead of studying Torah sit next to a place where naked women bath.

His intention, on the other hand, was to increase the proportion of nice-looking Jews, which I don't recall being a Mitzvah or a good deed or merit in our tradition.
How is R' Yochanan's behavior explained Halachicly?


texts: Is there a pithy phrase in English that captures the meaning of "behatzlacha"? My sense is that "good luck" has a different meaning, because it implies that luck, rather than, God, runs the world. "With success" is a direct translation, though I'm not sure if it's considered a common phrase in English.


texts: Proper course for one realizing he is eating something forbidden

texts: Suppose one was eating a piece of chicken, and he finds out it was from a non slaughtered chicken. Does Halacha require him to try to throw up?


texts: Why are children from a gentile wife not considered Jewish with a Jewish father?

texts: Why are children who have a Jewish Father and gentile mother not considered Jewish?


texts: If a Beis Din Makes a Mistake When Calculating Kiddush HaChodesh, Does it Count?

texts:
On one hand, the Rambam says (in 2:10)

Once the court sanctifies the new month, it remains sanctified regardless of whether they erred unwittingly, they were led astray [by false witnesses], or they were forced [to sanctify it]. We are required to calculate [the dates of] the festivals based on the day that they sanctified [as the beginning of the new month].
Even if [a person] knows that [the court] erred, he is obligated to rely on them, for the matter is entrusted to them alone. The One who commanded us to observe the festivals is the One who commanded [us] to rely on them, as [implied by Leviticus 23:2]: "Which you will pronounce as days of holy convocation."

The Rambam seems to say that the "making of the new moon" of the court makes the new month (from the fact that even if they made a mistake, the new moon is sanctified).
Yet, on the other hand, the Rambam in (3:16)  writes regarding witnesses who came many days after the new moon:

If the witnesses remain steadfast in their testimony, if it is compatible [according to the calculations of the court], if the witnesses are men whose character is well known, they are men of understanding, and if their testimony was scrutinized in a proper way - the moon is sanctified [retroactively]. We recalculate the dates of the month beginning from the thirtieth day [after the previous Rosh Chodesh], since the moon was sighted [on the appropriate] night.

If their sanctification is a "reason" for the Rosh Chodesh, why do they have to retract it if they realized they made a mistake?


texts:
The Hebrew word פרעה (Pharaoh) is probably directly derived from (a phonetic way to pronounce) the Egyptian word.

But it reminded me of the Hebrew root פרע as seen in Exodus 32:25 which is actually written as פרעה.

Are פרעה and פרע related? Or is there another root for the word פרעה?


texts: Why do we link Shabbat with the Exodus from Egypt?

texts:
My four-year-old son asked me this right after Kiddush on Friday night (more or less verbatim):

  Why do you say "Mitzrayim" in Kiddush every week? "Mitzrayim" is a Pesach word!

In other words, why do we refer to Shabbat as "commemorating the Exodus from Egypt" (Wikipedia translation)? Isn't it really all about God's completion of Creation?

Tack-on question: Once you've established that Shabbat is linked both to Creation and to the Exodus, why is the terminology in Kiddush for these links slightly different? Shabbat is called "זִכָּרוּן לְמַעֲשֵׂה בְרֵשִׁית" - "a memorial to the deed of Creation" and "זֵכֶר לִיצִיאַת מִצְרָיִם" - "commemorating the Exodus from Egypt" (translations from Wikipedia; emphases mine).


texts: Were there any type of animals that were destroyed completely by the Mabul? (For example - Is there any source that there were dinosaurs or any other type of wildlife and they were destroyed by the Mabul?)


texts: What is the difference between sichah biteilah and devarim yeserim?

texts: On Shabbos one should refrain from speaking about mundane matters. The Rambam makes a statement that one should refrain from sichah biteilah on Shabbos (Hilchos Shabbos 24:4) while the Rosh uses the phrase devarim yeserim (Shabbos 15:2). What exactly is the difference between the two statements? Are these just two statements saying the same thing or is it possible that devarim yeserim also includes how much one speaks?


texts: According to Sephardim, what is the most favourable time to daven: Shaharit, Mincha and Arvit?


texts: Are there two or more prophets who have the same name?

texts: Are there any examples of two different prophets who have the same name?


texts:
Has anyone found a hint for the Big Bang event postulated by modern cosmology, i.e. that the Universe expanded from a "point," in the Genesis account?

Some kind of torah code or other sort of hint. I assume such an important event has a hint in the torah. (regardless whether or not it actually happened, at least looks like it did from a scientific viewpoint)


texts: Can a charity employ a collector on commission without informing donors?

texts:
This question is related.

A charitable organisation wishes to employ a collector on commission.

Does the organisation have a duty to inform potential donors that  (a) the collector is on commission and (b) the percentage involved?

Do we say that not informing the potential donor constitutes geneivas daas or do we assume that donors are aware of the principle of commission and factor that in when making their donation.

Does the size of the commission make a difference?


texts:
On Yom Kippur, the kohen gadol, during the day's service, said a particular name of Hashem. I had always thought that he said the 4 letter name, but in shul, the rabbi mentioned that it was the 42 letter name alluded to through Ana Bako'ach which explains why the poem is followed by the line "baruch shem k'vod…"

Was the shem hameforash that the kohen gadol said the 42 letter name and is there a source about this I can read?


texts: Do Chazal speak harshly of Sh'lomo for his high taxes?

texts:
As described in Ⅰ M'lachim 12 and Ⅱ Divre Hayamim 10, after Sh'lomo's passing, his son, R'chav'am, took the throne. The people immediately demanded a reprieve from Sh'lomo's extremely high taxes. R'chav'am sought the counsel of his elder advisors, who told him to lower taxes. He then sought the counsel of his young advisors, who told him to be strict with the people and threaten them with even higher taxes. R'chav'am followed the younger men's advice, and the people rebelled, splitting off the northern kingdom under Yarov'am.

The G'mara (M'gila 31 amud 2) speaks harshly of R'chav'am for this:

  Rabbi Shim'on, son of El'azar, says: If elders tell you "Destroy!" and young men "Build!" — destroy and do not build, for the destruction of elders is building and the building of young men is destruction. And a marker for this is R'chav'am, son of Sh'lomo.

But Sh'lomo's high taxes led to this rebellion too. And they don't seem to have been necessary: M'lachim and Divre Hayamim describe his numerous employees and animals, his lavish home, even the streets of Jerusalem paved literally with silver (according to some commentaries to Ⅱ DH 9:27). Do Chazal speak harshly of Sh'lomo for his high taxes, especially with the hindsight that includes knowing they led to the kingdom division? If so, where and how? If not, why not?


texts: Who was first person in history to do complete teshuva (repentance)?


texts: What was the old Yerushalmi Torah reading practice on Shabbat Rosh Hodesh?

texts:
In the old Yerushalmi Torah reading tradition (the triennial cycle), when special days fell on Shabbat, the regular Shabbat reading was interrupted: the Shabbat morning reading consists only of the reading for Rosh Hodesh, Hanukkah, etc. See, for example, Yerushalmi Megillah 3:5 (= Vilna 25b; for my additions, see Korban HaEdah ad loc, and R. Goren and R. Ginzberg on the parallel yBrachot 4:1):

ירמיה ספרא שאל לרב ירמיה ר"ח שחל להיות בשבת במה קורין א"ל קורין בר"ח א"ר חלבו קומי ר' אימי מתניתא אמרה כן לכל מפסיקין לראשי חדשים לחנוכה ולפורים
Yirmiyah the Sofer asked R. Yirmiyah: On Shabbat Rosh Hodesh, what do we read [in the main Torah reading]? He replied: [We read] about Rosh Hodesh. R. Helbo said before R. Immi: The Mishnah agrees: "They interrupt [the regular order] for anything: for Rosh Hodesh, for Hanukkah, for Purim, for fasts, for Ma'amadot, and for Yom HaKippurim." (mishnah Megillah 3:4).

Additionally, the practice in Tannaitic times was that only the first Torah reader said a pre-bracha and that only the last reader said a post-bracha (see Megillah 4:1). However, some specific portions of Torah reading require their own brachot (perhaps not the same ones as the brachot mentioned above). For example, in Yerushalmi Megillah 3:7 (= Vilna 26b, also Soferim 12:4, p. 225 ed. Higer), we read the following:

ר' יוסה בי רבי בון תמנתי פסוקיא אחריא דמשנה תורה טעונין ברכה לפניהן ולאחריהן בלא כך אין הפותח והחותם בתורה מברך לפניה ולאחריה לכן צריכה ראש חודש שחל להיות בשבת
R. Yose ben R. Bun [said]: the last eight verses of Deuteronomy require a bracha before and after. Without this [statement], doesn't the first and last reader of Torah make a bracha before and after? But this [statement] is necessary for Rosh Hodesh that falls on Shabbat.

I understand the question on R. Yose ben R. Bun to be asking about the necessity to state the requirement for a post-bracha (since the person reading these verses will necessarily be the last reader, and so automatically will require a post-bracha; see the Korban HaEdah). However, I don't understand the resolution of this gemara. Some explanations I've read:

Some commentaries explain that the case is reading the Rosh Hodesh reading as aliyah 7 after reading the last eight verses of the Torah in aliyah 6. One needs to make an after-bracha after aliyah 6, even though this isn't the last reader. But this is unsatisfactory, since it's in contradiction to (the way I understand) the triennial cycle (R. Kanievsky explains this way, and concludes that this gemara disagrees with the rest of the Yerushalmi). This explanation would be more satisfactory if there were other sections of the Yerushalmi that also taught this way.

Heinrich Guggenheimer explains that the Rosh Hodesh reading (Numbers 28:11-15) had to be read seven times on Shabbat (explaining mishnah Megillah 3:4 as we have above, and since having 5 verses, it can't be split). He says: "Since starting and finishing readers read the same text, it remains questionable why they should differ in their benedictions". It isn't clear to me what Guggenheimer is saying: is his conclusion that in fact all seven readers say both brachot, since they all read the same thing? Or that in spite of it being "questionable", still only the first and last reader say one bracha each? And how does this relate to the original question about the last eight verses of the Torah?

Can anyone explain this gemara, either with a separate explanation than the above two, or explaining one/both of the above explanations in a more satisfactory way?


texts: What is the exact name of the Artscroll English Siddur (Commentary) Font

texts:
Does anyone know what is the exact name of the font which Artscoll uses for the English commentary at the bottom of the pages of their Interlinear Siddur (as well as the main text of many of their older seforim)?  I've also seen the same font used in R' Aryeh Kaplan's, zt"l, "Meditation and Kabbalah."
I've tried many online resources but have not successfully identified the font yet.  I suspect that it is an older font used before desktop publishing was invented and nobody ever created a digital version of it (except for Artscroll, in order that their newer siddurim have a typeface consistent with their older siddurim).


texts:
I remember hearing that Potiphar's wife was a righteous woman.  She had a vision showing her that she would become an ancestress of the Jewish people.  She naturally assumed it would be through her directly, so she tried to seduce Joseph to make it happen.  She did not think it might be through her daughter, who Joseph later married according to some accounts.

What is the source of this story?


texts: All but every 6th letter begins the name of a misechte

texts:
For each letter in the aleph beis, there is at least one misechte in shas whose name starts with it — besides for every 6th letter (vuv, lamed and tzadi).

Did anyone ever hear any explanation of this?


texts:
In Megillat Esther, Mordechai is described as an איש ימיני, a right-winger. Why does he feel it necessary to defend his political positions in his megillah?

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


texts: Is there a comprehensive list which we can pick names from? I’m looking for all traditional names, not names that are modern creations or not Jewish originally.


texts: Obligation and being included in a minyan

texts:
According to this answer, if six men are davening and ten men are present, the six can recite Kaddish and Kedushah. The case discussed is if the other four are not obligated because they already davened. Is it also true if one or more of the four is an onen? (The difference would be that those who already davened have fulfilled their obligation to pray, while the onen has no obligation at all.)

If so, this raises a question about women. As I understand it, women are not included in a minyan because they are exempt from the obligation of prayer. (My understanding is that for reading Megillat Esther, by contrast, women are included in a minyan because they are equally obligated.) So if the presence of an onen allows six men to say Kaddish and Kedushah, despite his having no obligation to pray, why would the presence of a woman not function similarly?


texts: Is a virgin birth possible according to rabbinic judaism? If the mother was betrothed, is the child a mamzer?

texts:
Nothing to do with any other religions, but is there anything in the sources that speak about whether or not a woman could become pregnant without relations?

Due to the negative feedback, I can frame it in a halachic scenario: Suppose a betrothed virgin became pregnant without relations, would the kid be deemed a mamzer?

This is also excluding in-vitro fertilization.

Pregnant virgin, no explanation.


texts: Reasoning for doing/not doing mourning customs in second half of the omer

texts: In my observation, most people observe certain mourning customs between the beginning of sefirat ha'omer and lag b'omer (such as refraining from shaving, listening to live music, etc.). Some people continue to observe the mourning customs after lag b'omer, while others do not. What are the reasons for continuing to observe the mourning, and what are the reasons for stopping at lag b'omer?


texts:
Where in the TaNa"kh is there a discussion about how to slaughter an animal?

When reading various parashot, one sometimes come across about the topic of slaughtering animals, but (the ones I have read, offer) no description about how to do it.


texts: How was the Mekoshesh given the death penalty if the punishment wasn't known yet?

texts: How was the Mekoshesh, the man found gathering wood on Shabbat in Sh'lach L'cha, given the death penalty if the punishment wasn't known yet, so he couldn't have been warned, being that the warning must contain the exact punishment for that act?


texts: Can someone who possibly already did a mitzva cover another such person with the b'racha?

texts:
As codified in Mishna B'rura 592 and elsewhere, we allow someone who has already fulfilled a mitzva to exempt another in the b'racha recited for it — though we try to avoid it where feasible. For example, someone who has read or heard the m'gila (Ester) already can recite the b'rachos over the m'gila for someone else about to hear the m'gila, though we prefer the latter recite them instead. The same is true [citation needed] for a b'racha which is a mitzva, such as kidush l'vana.

Suppose someone, call him R'uven, is unsure whether he's fulfilled his obligation, say of reading m'gila or saying kidush l'vana. Then common practice is that he not recite the b'rachos himself but listen to another who is surely still obligated and fulfill his obligation that way. Now suppose Shim'on is also unsure whether he's fulfilled his obligation (and his doubt is independent of R'uven's). Consider: There's uncertainty about R'uven's obligation to recite the b'racha, and there's uncertainty about Shim'on's; there's a double uncertainty (s'fek s'feka) whether both are not obligated to recite the b'racha, so we should be able to assume at least one is obligated. In that case, one of them should be able to recite the b'racha for the both of them, in accordance with the principle outlined in my first paragraph. (This, assuming there's no one around who is surely obligated and can say the b'racha for R'uven and Shim'on.)

I wonder whether there's anything wrong with that argument, and whether any pos'kim have used or rejected it.


texts: My name is Caleb and I am a former Celtic Pagan who wishes to convert to Orthodox Judaism. I want to convert more than anything. My soul yearns for it. I'm not content being a Noahide, and even though I know that converts aren't true Jews, most Born Jews will not want anything to do with me, and I don't deserve to be Jewish, I love Judaism so much that I'm willing to move anywhere to accomplish a conversion. I live in far northeastern Maine and in my process of attempting to find a place to convert, I've tried to contact dozens of shuls, to no avail. In fact, I've faced mostly no responses, blatant rejection, or no help at all. I need to find a community and Rabbi who can help me on this journey. Can anyone help me? I'm losing hope day by day, and even though I trust HaShem will provide a place for me to accomplish this, so far I can't find one anywhere. Does anyone know any halachically kosher Orthodox shuls that help in conversions? Maybe even one backed by the RCA? I want to do this right, and at least find solice in my soul knowing I'm the closest thing to a Jew I could get.


texts: Hamotzi during the week - dip? rip off a piece?

texts:
On Shabbos Hamotzi is done with much funfare - start the cut before, cut a piece, dip in salt. What about during the week?

Is it a good thing to:

dip in salt?
rip off a piece and eat that piece before eating the rest? I've seen people occasionally do this even when it doesn't make sense otherwise - like pizza or a sandwich.


texts: Can you do hachnasat orchim with angels?

texts: Is it possible to fulfill the mitzvah of hachnasat orchim with angels?


texts: What is the idea of "seudas predeh" (Goodbye Party) and where does it come from?

texts:
I live in Eretz Yisrael and tonight I was invited to what many chassidim refer to as a "seudas predeh" (or as I somewhat loosely -- or perhaps wrongly "translated" in the title as a "Goodbye Party".)

This often happens here in Israel when a young family move back to America or wherever they might be from.

This person is obviously not leaving the world (chas v'shalom), but leaving what has been his home for years and a kehillah where he has davened.

Where does this minhag come from? What is the point of it? What is the significance?


texts: Are There Two Kinds of "Don't Read" Expositions?

texts:
In The Practical Talmud Dictionary, by Yitzchak Frank, one can read that there are two kinds of “don’t read” expositions: one “not only in accordance with its Masoretic vocalization, but in accordance with its spelling that allows for a different vocalization as well”; and the other “not only in accordance with the way it is actually spelled, but… also as if two of its letters were transposed.”

Frank’s example of the first kind involves the addition of a Vav to a word, so apparently he refers to full and defective spellings here; and his example of the second kind is straight-forward.

Then he adds a note that in one instance a word is read as if two letters were replaced by two other letters.

I just don’t get what he’s saying.

First, there are lots of changes in the Gemara that are neither of the kinds Frank mentions, that is, neither the addition (or omission) of vowel letters nor the transposition of two letters. There are examples with absolutely no change of letters (such as Ex 32:16 at Avos 06:02; Ex 23:25 at Berachos 48b; Num 21:14 at Kiddushin 30b; Isaiah 02:22 at Berachos 14a; Psalms 46:09 at Berachos 07b; and Proverbs 19:23 at Berachos 14a). There are changes that involve only the addition of a space within a word, as with Gen 01:01 at Succah 49a. There are examples that involve only the change of a single letter (Num 11:05 at Berachos 32a; and Psalms 29:02 at Berachos 30b), or involving more than two letters other than the singleton that Frank mentions in his afterthought, Deut 07:07 at Kiddushin 30a: Deut 08:09 at Ta'anis 04a; 1 Samuel 02:02 at Berachos 10a; and Ecclesiastes 08:10 at Gittin 56b.

But secondly, I just don’t get why this kind of classification is at all helpful. Is the distinction that Frank makes, between vowel-letter changes on the one hand and two-letter transpositions on the other, somehow useful in understanding the Gemara?


texts:
What are the differences between the "typical" navi's prophecy, Moshe Rabbeinu's prophecy, and Bil'am HaRasha's prophecy?
 (Answers with sources [and preferably links to sources] only please!)


texts: Is there a reason why Orthodox Jews only seem to pray the communal prayers from the siddur etc. when they are with other people, and pray private prayers to Hashem in their own words on their own... but never seem to speak out loud to Him together? Other people could join in on the intention of the prayer even spoken on the spot by a friend, but shared prayer always seems to be formal. That said, I have heard Jews blessing each other and then their friends or congregations answering amein.


texts: There is a prophesy at the end of the book of the prophet Ezekiel which gives a guide regarding the re-division of land between the 12 tribes of Israel. It is different to the way that Joshua was told to do it.  Is this prophesy still one that is outstanding to be fulfilled or was there any attempt to make this re-division after the Babylonian exile at the same time as the rebuilding of the Temple?


texts:
Why did God sanction killing everything that breathes against the 7 nations?

Why did God sanction such a thing? How is every single person of these nations to blame?

Deuteronomy 20:16 "However, of these peoples' cities, which the Lord, your God, gives you as an inheritance, you shall not allow any soul to live."

Deuteronomy 7:2 "And the Lord, your God, will deliver them to you, and you shall smite them. You shall utterly destroy them; neither shall you make a covenant with them, nor be gracious to them."

These injunctions encompass every single living person, regardless of age, even little children. Does this not contradict the very basic sense of objective human morality, not to murder? (and even one of the ten commandments)

Does this also not contradict the biblical notion that a person is not liable of his son's sins or his father's sins?

Also, the following instance speaks about Midianites, yet Moses ordered little children to be killed. Why was he allowed to carry this out? (When you go to war you kill the men, but if the war pertains to the 7 nations you kill everyone. The men of Midian were killed, but also some of the women due to the incident of Peor, not because they were apart of the 7 nations. But then the little male children of Midian were also ordered to be killed by Moses, so then I also ask, besides the ethical problem, what biblical justification is there to kill the little children of Midian? they weren't apart of the 7 nations after all, and there was no reason to have put them to death), Why then did God not rebuke him for it?

Numbers 31:17 "So now kill every male child, and every woman who can lie intimately with a man you shall kill."

Finally, why not incorporate them into the Israelite nation and raise them as Israelites?


texts: Can you melt chocolate chips on Shabbat?

texts: Can you put chocolate chips close to the blech on Shabbat in hopes of melting them?


texts: When does speculation become evil gossip?

texts:
All we know about the death of Nadav and Avihu is this verse in Leviticus:

And Nadav and Avihu, the sons of Aaron, took each of them his censer, and put fire in it, and put incense on it, and offered strange fire before the Lord, which He did not command them.   And there went out fire from the Lord and devoured them, and they died before the Lord. [Leviticus 10:1-2]

The commentators tell us that they died because they did not take counsel from each other [Lev. Rabbah 20:6]; because they were drunk with wine, wore improper clothing, did not wash their hands and feet, and had no children [Lev. Rabbah 20:9]; because they had no wives and did not believe any woman was worthy of them [Lev. Rabbah 20:9]; because they were anxious for Moses and Aaron to die so they could take over [Sanhedrin 52a]; because they gave a legal decision in the presence of their master Moses [Eruvin 63a, Lev. Rabbah 20:6]; because their father Aaron helped make the Golden Calf [Rashi on Deut. 9:20]; etc.

This is disturbing.  Sure, we speculate because we want to understand the reasons for these deaths so we don't make the same mistake ourselves.  But when does this speculation constitute dumping on the deceased by creatively trying to find fault with them?  Is it rabbinically-sanctioned lashon hara, the evil tongue?  What should be its limits?

(My personal view is the plain pshat.  God said, "OK, this is the beginning of Judaism and I must set the tone NOW.  You will perform the commandments EXACTLY as ordered, or else.  No variation whatsoever is allowed.  Because if I allow variations, before too long you will be sacrificing your children to me to show me your great devotion, torture animals to death to offer me their pain, and other such nonsense, and I don't want any of that.")

So:  What should be the limits of allowed speculation on the reasons for events, especially when this speculation tarnishes the reputation of people?


texts: May one slaughter kosher animals with a machine? I don't mean to ask this question about restraining animals, what I want to know is if one may use a machine to actually make the cut, to actually shecht with a machine.


texts: If one is (stuck) in a bathroom with a short amount of time left until sunset, and realizes that he has not yet counted Sefirah for that day, and will not be out of the bathroom before sunset, may he count in the bathroom?


texts: What's the minimum mezuzot required for financial hardship?

texts: What is the minimal amount of mezuzot required when one factors in financial hardship?


texts:
In Yosef's second dream [Bereshit 37:9-10] the sun,moon and 11 stars bowed down to him. The sun refers to Yaakov, the moon - Bilhah (or Rachel - Gemara Berachot 55a/b) and 11 stars - his 11 brothers.

(see Rashi 37:10)

So according to the Gemara, the moon part didn't come true. (Hence the Gemara learns that there is no dream without meaningless components) but seemingly the rest DID, so both Yaakov and 11 brothers bowed to Yosef.

and according to the Midrash (Bereshit Rabbah 84:11) It looks like the whole dream came true with the moon being Bilhah.

So both the Gemara and the Midrash hold that Yaakov bowed down to Yosef.

When did this occur?

Is it Bereshit 47:31 - which describes Yaakov bowing to Yosef?

I'm not sure though because:

1) According  to Rashi's second explanation (on Bereshit 47:31) Yaakov actually bowed to Hashem - not to Yosef

2) Although in the dream it just says that the sun,moon and stars bowed to Yosef, from Yaakov's interpretation of the dream (Genesis 37:10) it seems that bowing means " to the ground" - which is not what Genesis 47:31 describes.


texts: I'm familiar with the rules of schach in general, but specifically, can I use pressure-treated lumber for schach? (We're looking to make a rollable "mat", like the reed ones, but out of 1x2 or 1x3 lumber)


texts: How can you quit a habit of visiting inappropriate websites?

texts:
The Torah teaches that, if you're an unmarried man, watching pornography is harmful to your soul.  See, for example, this article by Chabad rabbi Tzvi Freeman.  (If you're married and need to watch pornography in order to get aroused, see this responsum instead.)

Many non-Jews agree that pornography is harmful.  Pat Fagan, Ph.D., for example, wrote a short article about the matter.  There's also Robb Wolf's interview of Gary Wilson (50 minutes; transcript available).

If you already have a habit of watching pornography, how can you quit?

Related: Is one obligated to filter his internet?


texts:
I always understood a major difference between a mishna/baraisa and the text of the gemarra is the former is in Rabbinic Hebrew and the latter is in Aramaic.
The other day I chanced upon a gemarra in Avodah Zara 23b:

ועוד תניא בהדיא מאי אותיבו ליה חברוהי לר' אליעזר (ישעיהו ס, ז) כל צאן קדר יקבצו לך יעלו (לרצון על) מזבחי
And furthermore, it is explicitly taught in a baraita: What did Rabbi Eliezer’s colleagues respond to him? They quoted a verse: “All flocks of Kedar shall be gathered together unto you...they shall come up with acceptance upon My altar” (Isaiah 60:7).

מאי אותיבו ליה חברוהי would seem evident that this baraisa is in Aramaic (it then quotes a verse in Hebrew).
Does anyone note/explain this curiosity? Are there other such cases in the gemarra (I guess besides the famous mishna Avos 2:6)?


texts: How has our attitude changed toward the relationship of morality to Torah observance?

texts:
I have often noticed, in my interactions with other Orthodox Jews, that they seem to feel that the correct resolution of every moral question is to ask a prominent rabbi. For example, when I point out to the people at certain schools or synagogues that their lax policies with respect to the Coronavirus have led others to avoid participation, they respond by telling me what some prominent rabbi has recommend with respect to Coronavirus. This is always a strange moment in the conversation, because it seems to convert a fairly simple problem of moral reasoning into a different problem of deference to rabbis and the seeming arrogance of continuing to argue the original substantive point.
Right now, I’m not asking anything about the Coronavirus. That’s example is just intended as an illustration of a more general question.
When I consider what my children learn in school, when they tell me about kashas in gemara and how the rishonim address these kashas, it’s pretty plain to me that this sort of education will do very little to resolve moral questions. That expectation seems simply misplaced, like expecting their other courses in algebra or chemistry to resolve moral questions. And I have not personally observed that mussar courses have made participants kinder or more virtuous in any way, or wiser or more sophisticated when discussing morality.
And this leads me to wonder. Is there a growing expectation, in Jewish thought over the centuries, that moral problems are really just misunderstandings of halachic problems, and that there’s little point in discussing moral problems? Can we discern somehow that in earlier times Orthodox Jews thought that all people have moral duties that cannot be reduced to tefillin and mezuzah, but that this view has somehow been eclipsed by a sort of halachic maximalism, a view that it is more proper for a Jew to see halachic duties as his only duties, or that moral thinking is somehow not our department?
As the "votes to close" come in, clarification has been advised. This seems likely to make the question fuzzier but may, I hope, save it from closure.
It is not my point that halachic questions are the only questions properly directed to rabbis. I'm not taking any sort of position at all about what should be directed to rabbis. I'm just reflecting on a feeling, a feeling that each of us may or may not recognize, that this way of responding to a moral question has a chilling effect on the discussion. Maybe a chilling effect is desirable. But I'm wondering if this possibility, that a chilling effect is desirable, is gaining traction in our world. Did we formerly suppose that for Orthodox Jews, as for everyone else in the world, moral questions were very important, and that we should be capable of serious discussion and moral passion, while today it is supposed that we should be more passive? Did it formerly seem more admissible than now, that we might have a moral duty to accept personal costs and difficult burdens, even where this moral duty is not halachic?


texts: In prayer for sick, can one name count for two people?

texts:
On Shabbat morning, the gabbai prays for the sick to be healed and reads out a list of names of sick people, that was provided by the community.

In the case where two sick people have the same name (and mothers' name), must the name be repeated (once for each), or can it be said once for both of them?


texts: How observant were Jews throughout most of history?

texts:
This question relates to what we know about Jewish observance since the exile. I was curious if we knew for certain how observant most Jews were throughout most of history and if that observance varied then as it does in certain western societies today.

There's a belief that the entire world rests on the backs of the Tzadikim Nistarim (the 36 righteous ones) - Tractate Sanhedrin 97b; Tractate Sukkah 45b

This idea seems to indicate, even partially, that keeping Jews observant has been a struggle for the community beyond just the current era.

If you look at a city like New York, you see a wide range of Jews who all vary in observance.

Some are deeply pious and observant
Some are middle of the road (not the most observant but still connect to the community and observe on some level)
Some are entirely secular. (Jewish as an ethnicity with little to not religious foundations)

My question is do we know if this is a modern situation or has the Jewish community always existed with this type of spectrum?

Obviously, the Reform and Conservative movements didn't come into exist until very recently in Jewish history. That being said, I have to wonder if our community has always had such populations as part of the "whole" on some level.


texts: Source for Arizal sweating while learning nigleh?

texts: I recall learning that the Arizal would sweat profusely when learning nigleh and that this was related to removing the klipot. I cannot recall the source for this; does anyone know?


texts: Can one extinguish Shabbat candles after dark if you a worried about an animal knocking it over and causing a fire?

texts: If one lit Shabbat candles before dark, had them burning during dinner, and now wants to go to bed, but is worried that a cat or a dog might knock them over and cause a house fire; is it permissible to blow them out in the interest of safety?


texts: If a Tallit is thoughtlessly brought into a bathroom, is it still ok?

texts: If a Tallit was thoughtlessly taken into a bathroom - for example to remove a stain - is it defiled, or can it still be used?


texts: Removing dirt from Sefer Torah on Shabbos

texts:
In SA OC Siman 340 in the Taz Sif-Katan 1 and brought in M"B Sif-Katan 10 that one shouldn't remove wax from on top of an ois (letter) in a Sefer because of the issur of "erasing" (mechika). The Biur Halacha there in Siman 340 Sif 3 discusses the issue of m'sakain maneh since through taking off the wax makes the Sefer Torah kosher for reading (at least more licatchila even though it says in the M"B if this is found during the kriah one should read further and not take out a new Sefer Torah).

Although I don't see any difference between wax and dirt, I still would like to ask: if dirt would be found on a Sefer Torah and could only be removed by using one's fingernail, would this still be an issur of mechika (other issues of chok tochos aside)? of m'sakain maneh? What about in a case where one doesn't have to use a fingernail to remove the dirt?

And if dirt is somehow different and would be muter, perhaps there would be a problem of muktzeh? (Or even if it's ossur this would seemingly also be a problem but it doesn't seem that the poskim mention this.)


texts: B'midbar 32:17 - Why did the tribes of Re'uven and Gad need to build fortified cities?

texts:
Numbers 32:17:

  וַאֲנַ֜חְנוּ נֵחָלֵ֣ץ חֻשִׁ֗ים לִפְנֵי֙ בְּנֵ֣י יִשְׂרָאֵ֔ל עַ֛ד
  אֲשֶׁ֥ר אִם־הֲבִֽיאֹנֻ֖ם אֶל־מְקוֹמָ֑ם וְיָשַׁ֤ב טַפֵּ֙נוּ֙ בְּעָרֵ֣י
  הַמִּבְצָ֔ר מִפְּנֵ֖י יֹשְׁבֵ֥י הָאָֽרֶץ׃

  but we ourselves will be ready armed to go before the children of
  Israel, until we have brought them unto their place; and our little
  ones shall dwell in the fortified cities because of the inhabitants of
  the land.

What inhabitants of the land? I thought the land was completely conquered and there was no on left!

Didn't Re'uven and Gad themselves say?

Numbers 32:4:

  הָאָ֗רֶץ אֲשֶׁ֨ר הִכָּ֤ה יְהוָה֙ לִפְנֵי֙ עֲדַ֣ת יִשְׂרָאֵ֔ל אֶ֥רֶץ
  מִקְנֶ֖ה הִ֑וא וְלַֽעֲבָדֶ֖יךָ מִקְנֶֽה׃

  the land which the LORD smote before the congregation of Israel, is a
  land for cattle, and thy servants have cattle.’

It also says:

Deuteronomy 2:34:

  וַנִּלְכֹּ֤ד אֶת־כָּל־עָרָיו֙ בָּעֵ֣ת הַהִ֔וא וַֽנַּחֲרֵם֙
  אֶת־כָּל־עִ֣יר מְתִ֔ם וְהַנָּשִׁ֖ים וְהַטָּ֑ף לֹ֥א הִשְׁאַ֖רְנוּ
  שָׂרִֽיד׃

  And we took all his cities at that time, and utterly destroyed every
  city, the men, and the women, and the little ones; we left none
  remaining;

So, why the need to fortify any cities if there were no land inhabitants?

Counter-question - if they were afraid of the inhabitants, the men are going to war leaving the women and children vulnerable to them, even if they are in a fortified city. (How strong could it actually have been?) Who was protecting them?


texts: What are the Chapters of Tehilim (Psalms) said for an ill person and what is the source in seforim and the reason for these particular chapters being chosen?


texts: Are the “5 fruits of the land of Israel” automatically ikkar— even without majority— like mezonot?


texts:
I have heard lots of "anecdotal evidence" (which means Mashpiyim telling over what they heard at private Yechidusim [private audiences]) that the Lubavitcher Rebbe wanted people (or Bochurim) to wear hats and jackets.

Is there any "written" source for this statement (such as a Sicha (even non-Muga) Letter, etc.)


texts: Understanding derivation of rule that "פרו ורבו" is mandatory only for men?

texts:
The Gmara (Yevamot 65b) says that the reason why men are the only ones that have to keep "פרו ורבו" is because right after it its written "וכבשוה" (the human has to take over the world), and men are the ones that do war. Since taking over and "פרו ורבו" are written together it is understood that men are the only ones that are obligated in them.

My problem is that the pasuk says "פרו ורבו" in a plural way and the only people that lived then by the Torah were Adam and Eve. This means that if Hashem would of want to tell this to only the men (then only Adam) he would of say "פרה ורבה"!?


texts: I know Kohanim have certain restrictions on whom they may marry. My question is, are Kohanim restricted onto a Shifcha?


texts: Are men allowed to wear tank tops in public? If not, what are the specific laws of tzniut that men are bound by (with regard to dress)?


texts:
What are the parameters of a tefillas shov (unnecessary prayer-request)?

Someone is waiting for blood test results. He prays and asks Hashem that the results should indicate good health. Is this a tefillas shov if he prays when:

1] blood taken but not yet analysed.

2] blood analysed, results printed but not yet communicated to the patient.

How does this fit with the sayings of Chazal

  אין הברכה מצויה אלא בדבר הסמוי מן העין

  A blessing is only found in
  something concealed from the eye (Bovo Metzi'a 42a)

Even the prayer of case 2 might be allowed because the results have not reached the eye of the patient.

  הרי זו תפלת שוא היתה אשתו מעוברת ואומר יהי רצון שתלד אשתי זכר

  If his wife were pregnant and he said, "May it be His will that she
  has a boy" that is a tefillas shov. (Mishnah Brachot 54a)

Maybe even the prayer of case 1 would be a tefillas shov because the state of the blood is now determined even though not tested.


texts: "We will say 'A bad animal ate him'" - What happened about stating that?

texts:
Genesis 37:20:

  וְעַתָּ֣ה ׀ לְכ֣וּ וְנַֽהַרְגֵ֗הוּ וְנַשְׁלִכֵ֙הוּ֙ בְּאַחַ֣ד
  הַבֹּר֔וֹת וְאָמַ֕רְנוּ חַיָּ֥ה רָעָ֖ה אֲכָלָ֑תְהוּ וְנִרְאֶ֕ה
  מַה־יִּהְי֖וּ חֲלֹמֹתָֽיו׃

Now, let us go and kill him, and throw him in one of the pits. And we will say 'A bad wild animal ate him.' And we will see what will be of his dreams."

The brothers said that they would be the ones to tell Ya'akov that Yosef was eaten by a wild animal.

We then see the sequence. They put him in a pit, Midianites take him and sell him. Then, the brothers dip his coat in blood, and present it to Ya'akov saying, "We found this. Do you recognize it?" It was actually Ya'akov who said that a wild animal ate Yosef.

It seems that the brothers really didn't know what happened to Yosef, but they planned on selling him (or did they actually sell him?), and then they make it look like he was killed and torn apart, somehow. So, why didn't they complete the plan and tell Ya'akov directly that Joseph was eaten by an animal?


texts: Drawing my own conclusions from the Torah

texts: I've always made my own inferences and interpretations from the Torah. Whether it's from a story, a Perashah or something from the Tanach. But I don't know how good/permissible that is. A problem every religion suffers from (sadly including judaism) is bad interpretations, which can lead to really wrong - and sometimes extreme - practices/beliefs. When I draw my own conclusions and lessons from the Torah, I don't find negative things, but they could be wrong. Is it permitted to draw my own conclusions? Or should I always look for our sages' interpretations?


texts: Can you have chometz in your birdfeeder during Pesach?

texts:
I know that we are not allowed to derive benefit from chometz during Pesach, and that this prohibition extends to feeding our pets food containing chometz. (Source: http://cor.ca/view-515-pet-food-on-passover-and-throughout-the-yearhtml.htm)  Would having chometz in an outdoor birdfeeder on our property count as a violation, given that the animals are not our pets, that the "feeding" is completely passive, and that there may be an ethical mandate to continue feeding birds one has already fed for a long time? (The last point insofar as we are not necessarily feeding them to derive benefit for ourselves.)

Tangentially related: Badikas Chamatz in courtyards of cities today


texts: Good Talmudic Grammar resource for one unfamiliar with grammar in general?

texts:
Inspired by: How to say Adonainu Moreinu VeRabeinu in Aramaic

I'd like to understand Talmudic/Aramaic Grammar a little better and am looking for a good resource that will break it down for me.

However, my understanding of grammar in general is very weak, especially the terms  used to describe the various grammatical structures (binyanim). When I see terms like "reflexive" or "po'el yotzei" to describe the grammatical structure, I have no idea what that means, and I just sort of tune it out.

Is there a good grammatical resource for Talmudic/Aramaic grammar out there that doesn't assume I know anything about grammar in general?

One of the answer to the question linked to above mentioned Yitzhak Frank's  Grammar for Gemara and Targum Onkelos. Would that fit the bill? I found it on Google Books and glanced through it, but I wasn't sure.

I once picked up a copy of English Grammar for Students of Spanish by Emily Spinelli. Instead of assuming you knew the grammatical jargon and jumping right into the spanish, it would first explain the English grammatical rule. (This review explains it well). It looks like this is part of a series of books on various languages (but not Aramaic).

This is pretty much what I'm looking for, but with Aramaic.

Here's an example that made me realize I need to brush up on my grammar, trying to figure out what the word "משתבח" means:

Berachot 6A says:

  ומי משתבח קוב"ה בשבחייהו דישראל

Jastrow translates it (middle of the second column) as:

  Does the L-rd pride himself on the praises of Israel?

But Jastrow also translates (bottom of second column) "משתבח" as "to praise one's self"

Soncino translates it as:

  Does, then, the Holy One, blessed be He, sing the praises of Israel?

But is the Soncino using the version found in the Ein Yaakov?

  ומי משבח קוב"ה בשבחייהו דישראל

Very confusing.


texts:
Generally speaking, one may not eat before Shacharis unless it's for the sake of being able to daven better.

Does such a halachah apply to Mincha and Ma'ariv as well? Once their respective earliest zmanim arrive, may one eat before davening?


texts:
I am interested to know, despite the "political agendas" involved, if the "women of the wall" are in breach of halacha and if so, which one(s). As a part of that, I ask: Are women explicitly forbidden from handling and reading the Torah?

In his answer regarding tzitzit, R' Moshe Feinstein z"l mentions political agendas which render the wearing posul.

I have been led to believe that women may read and handle Torah scrolls whilst in a "minyan" of women.


texts:
In light of the current pandemic, with many people operating through zoom, would witnesses that gave עדות (testimony) remotely be regarded as עדים זוממין?

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


texts: Tattoos incured prior to accepting the yoke of the mitzvot

texts: I was wondering if a person choosing to convert to Judaism proper was sub-categorized into the Noachite level of observance, incurred some tattoos whilst a Noachite, later went on to accept the yoke of the mitzvoth, we he/she be ineligible because of the tattoos?


texts:
My family has a hanhagah (practice) not to make a berachah on a tallit when putting the same beged on a second time in the same day. However, I’ve seen many others carefully make another berachah when doing so.

What are the sources for each of these practices ?


texts: Is there a good tehillim for children? I am imagining a translation, some basic commentary, and pictures. (It should also include the entire Tehillim which the artscroll childrens tehillim does not.)


texts: Chamisha Vetish'im Umatayim - mi yodeya?

texts:
Who knows two hundred ninety-five?
?חמישה ותשעים ומאתים - מי יודע
In the spirit of the song "Echad - mi yodeya", please post interesting and significant Jewish facts about the number 295.
If there are any treatments of lazy gematria here, I want them to be enlightening.
Check out mi-yodeya-series for the previous two hundred ninety-four entries in this ongoing series.
Please include sources for your information wherever possible, as with all other answers on this site.


texts: What criteria are used to establish the shul's minhag re Hol Hamo'ed tefillin wearing?

texts:
Follow up to this answer.

The Mishnah Berurah refers to the shul's minhag.

While on vacation, I entered a shul carrying my tefillin bag. In the shul, I saw 6 people wearing tefillin, one of them was the rabbi. The other 4 were not wearing tefillin. I ask the rabbi, "What is the shul's minhag?"

The rabbi says, "I'm new here, and until I came, this shul never had a daily minyan. When I came, I tried to establish my rule of wearing tefillin on Hol Hamo'ed, and some people protested and said that they wouldn't come here since they don't wear tefillin. Seeing that I wouldn't have a minyan, I couldn't establish any shul minhag at all, so technically, there is none. I allow people to follow their own personal minhag."

I'm not sure that the rabbi's answer made "halachic" sense, even if it was practical (he was trying to assure a minyan.) But which minhag should have been followed? One's personal minhag (seeing that the shul has none?) The minhag followed by the majority of people in the shul, or the rabbi's minhag, as he is the "leader" of the shul?


texts: If Yosef didn't recognize each individual brother, how did he know who Shim'on was?

texts:
Sforno on Genesis 42:7:

ויכירם שהם אחיו לא שהכיר אחד לאחד:

He recognized (collectively) that they were his brothers. But he couldn't distinguish one from the other (he didn't know who was whom.)

If so, we see Genesis 42:24:

  וַיִּסֹּ֥ב מֵֽעֲלֵיהֶ֖ם וַיֵּ֑בְךְּ וַיָּ֤שָׁב אֲלֵהֶם֙ וַיְדַבֵּ֣ר
  אֲלֵהֶ֔ם וַיִּקַּ֤ח מֵֽאִתָּם֙ אֶת־שִׁמְע֔וֹן וַיֶּאֱסֹ֥ר אֹת֖וֹ
  לְעֵינֵיהֶֽם׃

  And he turned himself about from them, and wept; and he returned to
  them, and spoke to them, and took Simeon from among them, and jailed
  him before their eyes.

How does Yosef know who Shim'on is? He must know who Shim'on is because he picks him specifically:

Shadal on Genesis 42:24:1:

את שמעון: אחר ששמע כי ראובן אמר אל תחטאו בילד, אמר א"כ מי שבא אחריו בסדר תולדותם הוא היה המסית אותם, כי מסתמא הקטנים נשמעים לגדולים, ואם שני האחים הראשונים, ראובן ושמעון, לא היו מסכימים בדבר, לא היה נעשה.

After he heard Re'uven (assume that Yosef has no idea who Re'uven was) said "don't harm the child", Yosef assumes that the next oldest must have been the one who advised the others to harm "the missing brother" as it is customary for the younger ones to listen to the older ones.

So, somehow, at this point, even if Yosef doesn't know the name, he at least knows who the 2nd oldest brother is, as this is the one whom he jailed.


texts: I have been using K Cups (small "cups" or "pods" made for a Keurig beverage machine) for a while now and I just realized that some of them contain milk powder. Is it okay to drink? Is it kosher at all?


texts: have read in a few places such as in the book Shaarei Kedusha that God is "infinite" (Ein Sof) (without end). What does this mean? Typically we think of something infinite as being immeasurable or mathematically as the limit of a function as some variable increases indefinitely. The latter does not apply to God since He does not change (Rambam Yesodei Torah 1). What then does infinite mean in this context? (note that I am not asking about God's essence as that is forbidden to inquire about. Just asking what we can know (if anything) of what infinite means with regard to Him)


texts: How much wisdom is the priesthood worth for the judges of the Sanhedrin?

texts:
It is a mitzvah to have priests and Levites included in the Great Sanhedrin... And if none can be found, it is permissible to have a court of exclusively Israelite judges. Rambam's Hil. Sanhedrin 2.2

If the judges are arranged on the seats according to their wisdom, how much wisdom is being a Kohen worth?
In other words, how much wisdom on a non-Kohen can be sacrificed in order to promote a Kohen into a Sanhedrin to fulfill this Mitzvah?


texts: Seeing as New Years at least appears to be a non-religious occasion and is a national, secular holiday, can I wish a coworker a Happy New Years?


texts: Why is nature not studied in the way the Rambam recommends?

texts:
Considering the Rambam recommends observing nature to see the divine wisdom therein and develop a love of God, if so, why is this not encouraged in the yeshivas with this outlook?

The few yeshivos that study science do this primarily as part of an academic curriculum not as a way to appreciate the wisdom of God manifested in nature. I am asking specifically about the latter form of studying science.


texts: In what case can a wine made from the "Fruit of the Vine" be kosher but not acceptable for kiddush?

texts: I saw a post the other day where a religious Jew posted a picture of a new wine he got and clarified that it was made from the "fruit of the vine" and yet it wasn't good for kiddush. What kind of wines can fall into this category?


texts: What was the pillar of stone of Seth's children mentioned by Josephus?

texts:
According to Josephus (Book 1, Chapter 2, 68-71), the family of Seth, the third son of Adam, was noted for constructing a particularly long-lasting edifice or monument.

  ...Now this Seth...did leave children behind him who imitated his virtues.... They also were the inventors of that peculiar sort of wisdom which is concerned with the heavenly bodies, and their order. And that their inventions might not be lost before they were sufficiently known, upon Adam's prediction that the world was to be destroyed at one time by the force of fire, and at another time by the violence and quantity of water, they made two pillars; the one of brick, the other of stone: they inscribed their discoveries on them both, that in case the pillar of brick should be destroyed by the flood, the pillar of stone might remain, and exhibit those discoveries to mankind; and also inform them that there was another pillar of brick erected by them. Now this remains in the land of Siriad to this day.

Source: Flavius Josephus, Jewish Antiquities, trans. William Whiston, Wordsworth Editions, 2006.

What is known about the fate of and/or contents of this pillar of stone according to Judaism? For example, does it still exist? If it has since been destroyed, when was it destroyed and do any copies of the wisdom inscribed thereupon still exist? If the pillar never actually existed and Josephus was lying and/or mistaken on this point, that is, of course, an answer!

As suggested by @mevaqesh, I am looking for any Jewish sources that discuss the idea that the family of Seth constructed a monument of stone to preserve pre-Flood knowledge for the benefit of those living after the Flood. A source could be a commentary on Josephus, but could also be an independent source that discusses the concept or idea or even an older source that Josephus summarized in his book.

I am aware that this passage is sometimes cited by fringe archaeologists and fringe historians as evidence of their theories, but I am interested in how Judaism understands or has understood this.


texts: What books discuss general rules of Tanach?

texts:
In particular, I am looking for books that deal with philosophical and linguistic questions on Tanach, such as:
If there is seemingly no reason to place one passuk before another, is it reasonable/necessary to justify why one precedes the other?
Why was the Torah seemingly written in such an obscure manner?
Does פשט account for every letter in the Torah or is דרש (and maybe רמז and סוד) necessary for that?
What is the precise distinction between פשט and דרש and is there an overlap between the two?
What is the precise meaning and difference between biblical conjuctions (e.g. ו) and prefixes and suffixes?
A discussion of the sources that disagree about the role of שמות הנרדפים.

(Just like there are sifrei kelalim on gemara, I am looking for a "sefer kelalim" on Tanach. Alhough, to my knowledge, sifrei kelalim on gemara don't generally deal with philosphical and linguistic questions on gemara, perhaps something like that exists on Tanach?)


texts:
What does the abbreviation נ"י stand for and what is the origin of the abbreviation. Is it for both male and female use.

ThankYou


texts: Rabbi Avraham Ben Harambam Commentary on the Torah

texts: According to Wikipedia, Rabbi Avraham Ben Harambam wrote a commentary on the Torah. Is there anywhere I can find a copy of this online?


texts: Does Messiah have to be a mere human being?

texts: Based upon what or how come that Mashiach is being viewed as a human being, why can’t Mashiach be a heavenly Shaliach, messenger (angel) or divine being?


texts: Question regarding the usage of two of G-d's names in Isaiah 55:7

texts:
Part of Yeshayahu 55:7 says:

  וישוב אל ה וירחמהו ואל אל-הינו כי ירבה לסלוח

Loose translation -  "He shall to return to Adonai and he will be merciful to him and to Eloheinu, for he is abundant to forgive."

I understand the 1st part of the excerpt as the name Adonai connotes מידת הרחמים - G-d's trait of mercy

But the end of the verse puzzles me. Why does it use Eloheinu which is a reference to G-d's מידת הדין - G-d's trait of judgement - as a means of indicating G-d's forgiveness?


texts:
I was listening to a class by Rav Asher Weiss on asmachta and he brought three explanations for its purpose:

Ritvah - A derabannan that has a source in the torah
Tosafos and Rambam - Memorization
Likkutei Maharil - If there was a takana or gezeira that wasn't being properly followed, Chazal attached it to a verse so people would mistakenly think it's doraisa and take it seriously.

Rav Asher said this third approach is problematic, and even said the entire sefer Likkutei Maharil is problematic. He then said and I quote: "there's a big question mark hovering over the entire sefer". He didn't elaborate.

What's the history behind this sefer? Is there something I'm missing? What's he referring to by saying the entire sefer is problematic.


texts: Is it possible for mesorah to be discovered?

texts:
Suppose there was a previously unknown collection of midrash or sayings or halachah or commentary that was discovered in an archaeological excavation and is hundreds or thousands of years old.

Suppose that this text is not only readable but it is also somehow clear (to archaeologists or historians) that it is teaching from a well known sage of that era.

Since that text was not handed down from teacher to student over the generations, is it ineligible to be incorporated into official Jewish "canon"? Or could it still be considered in some sense authoritative simply on the basis of the ancient sage who wrote it? Would it depend on the type or genre of material or era?

Has anything analagous to this occurred before, and if so, what was the result?


texts: May one use a measuring device on Yom Tov?

texts:
I think I have heard that one should not measure or weigh things on Shabbat.

However, I wonder if this rule applies to Yom Tov related food needs, e.g., can one stick a food thermometer into meat to know if the meat is safe to eat or not, or measure flour for baking?


texts:
In the last Midrash Tanchuma in Parshas Haazinu is the following

(Translation omitted; Source provided by Sefaria.org)

  יצרנהו כאישון עינו. הקדוש ברוך הוא נוצר לבחוניו, כאדם הנוצר אישון עינו. ומעשה באדם אחד עשיר גדול ומקובל, והיתה לו בת אחת יפת תואר מאד וחסידה. ונשאת שלשה פעמים לשלשה בני אדם, ובכל לילה ראשונה של נשואיה, למחרת מוצאים בעלה מת. אמרה, לא ימותו עוד בני אדם עלי, אשב אלמנה ועגונה עד אשר יראה המקום וירחם. ישבה ימים רבים. והיה לאותו עשיר אח עני מאד במדינה אחרת, והיו לו עשרה בנים, ובכל יום ויום הוא ובנו הגדול מביאין חבילי עצים מן היער ומוכרין אותן ומזה היו מתפרנסין הוא ואשתו ובניו. פעם אחת לא מכרו ולא היה להם מעות לקנות לחם, ולא אכלו אותו היום. למחר [מה] היה להם. הלכו ביער ונתעטף רוח האב. זלגו עיני הבן דמעות על ענים ותלה עיניו למרום. הרהר הבן בלבו נטל רשות מאביו ומאמו והלך למדינת דודו. וכשבא לביתו שמח שמחה גדולה דודו עליו וגם אשתו ובתו, ושאלו לו על אביו ועל אמו ועל הבנים. ישב עמו שבעה ימים. לסוף שבעת ימים, בא הבחור לדודו, אמר לו, שאלה אחת אני שואל ממך, אל תשיבני. אמר לו דודו, אמור בני מה שתרצה. אמר לו, השבעה לי. וכן עשה. אמר, זאת השאלה אשר אני שואל ממך, שתתן לי בתך לאשה. כששמע האיש בכה, אמר לו, אל בני, אל, כי בעונותי כך מדתה. אמר לו, על מנת כך. אמר לו, אם על עסקי ממוני אתה קופץ עליה, אל תשאנה, ואני אתן לך כסף וזהב הרבה, כי אתה בחור נאה וחכם, ובעצתי, אל תסתכן בה. אמר לו, כבר נשבעת על הדבר הזה. ראה העשיר הדבר ונתרצה לו, ובא לבתו וספר לה את הדברים. כששמעה זאת, בכתה וצעקה במר נפשה, ותלתה עיניה למרום, ואמרה, רבון העולמים, תהי ידך בי, ואל ימותו כל אלו עלי. מה עשה. קדשה ועשה משתה וקרא לזקני העיר, ועשה כילה וישב החתן בתוכה. ונזדמן לו זקן אחד והוא אליהו זכור לטוב, וקראו בינו לבינו, ואמר לו, בני, איעצך עצה נכונה ואל תט מעצתי. כשתשב לסעוד, יבא אליך עני לבוש בגדים שחורים וקרועים, יחף ויגע, שער נתנו מסמרים, עני שאין כמוהו בכל העולם. כשתראהו, תקום ממושבך והושיבהו אצלך, והאכילהו והשקהו ושמש לפניו בכל כחך וכבדהו, ואל תפל דבר מכל אשר דברתי לך, ותשאר לשלום, ואני אלך לדרכי. הלך לו הזקן ובא החתן למקומו. ישבו על המשתה. כשהתחילו לאכול, בא אותו עני. וכשראהו החתן עמד ממקומו ועשה לו כל מה שאמר לו הזקן. לאחר המשתה, אותו העני קרא לחתן, הביאו לחדר, אמר לו, בני, אני שלוחו של מקום, ובאתי הנה לקחת את נפשך. אמר לו, אדוני, תן לי זמן שנה אחת או חצי שנה. אמר ליה, לא אעשה. אמר לו, אם כן, תן לי שלשים יום או שבעה ימי המשתה. אמר לו, לא אתן לך אפילו יום אחד כי כבר הגיע עתך. אמר לו, בבקשה ממך המתן לי עד שאלך ואקח רשות מאשתי. אמר לו, לדבר הזה אשא פניך, ולך בא מהרה. הלך לחדר, והיא יושבת יחידה ובוכה ומתפללת לקונה (ופתח החדר). קרא הבחור אליה, ובאת לפתוח לו. הביאהו אצל' בחדר, החזיקה בו ונשקה לו. אמרה לו, אחי, למה באת. אמר לה, ליטול רשות ממך, כי בא עתי ללכת בדרך כל הארץ, כי המלאך בא והגיד לי, שבא לבקש את נפשי. אמרה לו, לא תלך אלא תשב הנה, ואני אלך לו ואדברה עמו. הלכה ומצאה אותו. אמרה לו, אתה המלאך שבאת לבקש נפש אישי. אמר לה, הן. אמרה לו, לא ימות עתה. כתוב בתורה, כי יקח איש אשה חדשה לא יצא בצבא ולא יעבור עליו לכל דבר, נקי יהיה לביתו שנה אחת ושמח את אשתו אשר לקח (דברים כד ה). והקדוש ברוך הוא אמת ותורתו אמת. ואם תקח את נפשו, תעשה התורה פלסתר. אם תקבל דברי, מוטב. ואם לאו, תבוא עמי לבית דין הגדול. מיד גער הקדוש ברוך הוא במלאך והלך. בלילה שכבו יחד החתן והכלה, ואבי הכלה ואמה בוכים בחדרם וכשהגיע לחצי הלילה, קמו האיש והאשה להכין קבר לחתנם קודם שיעלה עמוד השחר. כשקמו שמעו החתן והכלה משחקין ושמחים יחד. נכנסו לחדר לראות הדבר, ראו ושמחו והודיעו הדבר לקהל והודו לשם. וזהו שהקדוש ברוך הוא נוצר הבוטחים בו]

The Midrash opens with הקדוש ברוך הוא נוצר לבחוניו, כאדם הנוצר אישון עינו "G-d protects his chosen ones, like man protects the pupil of his eye" and then provides a story which doesn't seem to provide support for this. How does one understand this Midrash?

Additionally, I'm looking sources that can provide other insights to this Midrash. Thanks!


texts: If a utensil can't become meat or milk through bliya, (like wood does) then is it ever possible to become non-kosher?


texts: R' Levi Yitzchak of Berditchev - Story About the Surname "Derbaremdiker"

texts:
There are descendants of the renown Hasidic rebbe, R' Levi Yitzchak of Berditchev with the surname Derbaremdiker (דערבארעמדיקער) which means "the Merciful One" in Yiddish and refers to Hashem. I once heard a story concerning the origins of this obscure surname, which goes like this:

It  was during the time that the Polish government was forcing the Jews to take on surnames. R' Levi Yitzchak of Berditchev was in his beis medrash davening when the government officials came in to talk to him and record which surname he wanted. But the Rebbe was so engrossed in his tefillos he was murmuring over and over again "Derbaremdiker, Derbaremdiker..." ("The Merciful One, the Merciful One...") and wouldn't respond to the officials so they recorded "Derbaremdiker" as his surname, assuming this is what he wanted.

What is the source for this story, and what year did it circulate? It sounds nice but maybe a bit far-fetched; like someone made it up to understand why they had the surname Derbaremdiker and knew R' Levi Yitzchak was in their yichus.


texts: Covering your head with a tallis at night - problem?

texts:
I once heard from a friend that if you are wearing a Tallis at night, for example as the Chazan for maariv or everybody at maariv of Yom Kipppur, you should not cover your head with it as some people do at various points in the davening. He said something about evoking Din (judgement), but he was not very clear on the subject.

Is there anything to this?


texts: What are the time parameters of "pikuach nefesh" on Shabbos?

texts:
This article says:

  Any procedure which is necessary to perform for the patient, but it is clear that it does not at all need to be performed on Shabbat, should be delayed until after Shabbat.

How is "need to be performed" defined? Let's say a person is taking a daily medicine for some condition (and assume taking it involves doing a melacha). Can he take it on Shabbos because of pikuach nefesh concerns? Skipping a dose each Shabbos will not immediately kill him, but it will shorten his lifespan (so you can say it will 'kill him' later).


texts: Why did standing on one's feet become the posture for prayer?

texts:
When one reads about people praying to G-d throughout Tanac"h, we rarely discover them standing to pray. Most of the time they are kneeling, prostrating or falling on their faces. We see that when Moshe prayed, he fell on his face (See Bemidbar 14:5, Bemidbar 16:4 for two of many examples.)

In Daniel 6:11, we see that he faced Jerusalem and prayed 3 times daily in a kneeling position. The 3 times daily prayer facing Jerusalem looks like the closest "imitation" to our current Amidah (in terms of facing Jerusalem.)

There are some exceptions. Regarding Avraham it says, "He was still standing before G-d.' (Breishit 18:22)

The Gemarah pretty consistently says that prayer (generally, in the Gemarah, the term tefilla usually means the Amidah aka "Shemoneh Eseh") should be done standing. See Mishnah Bavli Brachot 3:5 and Brachot 5:1 which both use the term "standing".

At what point and why did the posture change to standing?


texts: Validity to the saying that 3 shidduchim guarantee a place in olam haba?

texts:
This question discusses the idea that certain practices (e.g., saying ashrei yoshvei [Tehilim 145] three times a day) guarantees a place in olam haba.

One common saying is that facilitating 3 shidduchim (matches between husband and wife) guarantees a place in olam haba?

It is often heard but I didn’t find any sources supporting it.

Any validity to this saying or is it folklore?


texts: I'm not sure what to do when I reach this phrase in the Gemara?

texts:
When learning Gemara I sometimes run into a phrase that says:

  "On this answer they asked all the questions that were asked earlier on the page and they were answered the same way they were answered there"

(Beitzah 18a, 9 lines from the bottom)

Am I supposed to go back and and read/learn those questions & answers again at this point in order to actually learn the sugya properly?
 If I don't review the questions/answers at this point in the Gemara, can I make a siyum on the Mesechta or is it considered as if I skipped something?


texts: Issues with owning publicly-traded stock of certain companies and deriving benefit from it?

texts: Is it prohibited to own publicly-traded stock in a company that owns and runs restaurants that sell cheeseburgers and/or other foods where the meat and milk is mixed together while cooking or owns chametz on Pesach? Or would the ownership of publicly-traded stock not constitute halachic ownership or deriving benefit or is there some other rationale for it not being prohibited?


texts: The Medrash states that Avraham asked Yitzchak what he saw and he answer that he saw the divine presence. However,when he asked Eliezer and Yishmael they both answered that they saw nothing. The passuk says that Avraham left them behind with the donkey. My question is, it is understandable that he left both Eliezer and Yishmael behind, but why leave the donkey which would be helpful carrying the wood for the altar?


texts: Where in the writings of the Vilna Gaon does he discuss how Rashi & Tosfot each explain a Talmudic "sugiya?"

texts:
Two days ago, I asked this question in the name of the Vilna Gaon. I was informed that the answer may be [also] found in the writings of Rav Chaim Volozhin.

So, I re-phrased the question.

My understanding is that Rav Chaim Volozhin writes that Rashi adheres to the "simple" understanding of the Talmudic text, & Tosafot moves away from the simple understanding in order to reconcile [at least] two contradictory Talmudic texts. Where does Rav Chaim Volozhin write this explanation?

בברכה יוסף מקלר

ORIGNAL POSTING
My understanding is that the Vilna Gaon writes that Rashi adheres to the "simple" understanding of the Talmudic text, & Tosafot moves away from the simple understanding in order to reconcile [at least] two contradictory Talmudic texts. Where does he do so?


texts:
It is well known that is a person has a certain surname (last name) they are more likely to be a Kohen.

Examples:

Cohen - for obvious reasons
Kahn
Katz -  stands for "Kohen Tzedek"

What are some of the other names that are popular by Kohanim, and how did they come to be?


texts: Statistics regarding how many people convert yearly

texts: What are the statistics for the last 50-100 years as to how many people convert and become Geirim yearly?


texts:
In the Haggadah, in Dayeinu we say the final lines about Hashem's building for us (itself a curious idea) the temple. But different texts have different wording.

One haggadah reads "vlo vana lanu et beit habechirah" (visible here) while others read "et beit hamikdash."

I know that in musaf davening for the 3 regalim (using my Artscroll), the phrase "la'asot chovoteinu b'veit bechiratecha" appears and Yerushalayim in general is called "beit mikdashecha" (the home of your mikdash) whereas in musaf for Rosh Chodesh, the phrase is "uva'avodat beit hamikdash nismach" (and then later the same reference to Jerusalem).

Is there a functional difference between referring to a beit habechira and a beit hamikdash that would explain any particular textual choice? Did one develop as a recognized name earlier or are they pointing to different specific things?


texts: What is the origin of the Yiddish word "nebach"? Is there a Jewish, Biblical source?

texts:
I've found numerous articles about what the word "nebach" (נעבעך) means, for example here and here.

However, I have not been able to determine the true source of it.

Is this word, so commonly used in Jewish lingo, based in Tanach or have some distinctly Jewish roots (like for example the word "maven") or is it simply an adopted word from another language?


texts:
The passuk in Devarim (31:19) reads: ועתה כתבו לכם את השירה הזאת ולמדה את בני ישראל שימה בפיהם, "And now, write for yourselves this song (i.e. the Torah) and teach it to the Bnei Yisrael; place it in their mouths." The Gemara (Eruvin 54b), אל תקרי שימה אלא סימנה, "Do not read it as 'place' but rather 'mnemonics.'" (Translation to both is mine, based on Rashi ad. loc.)

The sugya is clearly talking about ways to remember Torah learning more easily, yet I have often heard (and seen on this Tikkun) this derashah misapplied as a hint to leining with trop. Is this a common misconception, and if so, where did it start? Is there another source that explicitly applies the same derashah to leining instead of mnemonics?


texts: Why by the shir shel yom  does it say "The leviem said" instead of saying "The Leviem sang?"


texts: Will prophecy return in the time of Mashiach?

texts: Will the there be prophets in the times of Moshiach?  Will everyone have some level of prophecy in the time of Mashiach?  Or is prophecy gone forever?


texts: May a woman with artifical metal legs wear a short skirt or pants?

texts:
May a woman (or a man) wear immodest clothing over an artificial part of her body?

(Lets assume that beged ish is not a consideration)

i.e. if she has artifical legs, may she wear short shorts?

Possible considerations include whether it's considered wearing.


texts: During the chazan's repetition of the amidah, do the people in the minyan need to stand? (for parts other than kedusha and modim de'rabanan).


texts: Could a Levi be the one who leads Birkas Kohanim?

texts:
In Shulchan Aruch, Orach Chaim, Siman 128 Sif 22, the Mechaber writes that, regarding Birkas Kohanim, "we attempt to have the caller [i.e. the one who says the words of the Bracha before the Kohanim] be an Israelite". This contrasts what was said a bit earlier regarding how the process works if the Kohein is the Chazzan.

However, does anyone comment on whether the "caller" could be a Levi? The words of the Mechaber say "Israelite", but was that used simply to mean a non-Kohain, or is an Israelite preferred?


texts: Does eating a parev item cooked in an oven with meat make you meaty?

texts:
If I cook (e.g.) roasted vegetables in an oven whilst at the same time cooking a chicken in a different shelf, would eating the roasted vegetables render me meaty?

There are several factors that need to be considered (see this article for a more in depth analysis) e.g. intention, whether there is liquid/steam/aroma, ventilation, cleanliness of the oven, etc.

There are cases where it would and those that would not make you meaty. I am interested in answers that include both possibilities.


texts: If a woman converting to Judaism goes to Mikvah during her period but doesn't see any more blood, is she Tehorah?

texts: As a corollary to this question, if a woman goes to Mikvah for her conversion "during her period" (let's say on the 2nd or 3rd day), but for some reason (for which she should probably consult her OB/GYN), she doesn't see any blood from the moment she emerges from the Mikvah, is she Tehorah?  Does she need to count 7 clean days and then go to the Mikvah again?  Does she need to wait a minimum number of days from the onset of her period before she can count those days?  If she sees blood after Mikvah, does that begin a new Niddah period with a minimum number of days like a normal Niddah?


texts: Can I plan to make a Siyum in the nine days to eat meat?

texts: The Rema says that one can eat meat in a Seudas Mitzva during the nine days. Does that mean I can purposely plan to make a Siyum then? Can I invite whoever I want? If not, what are the parameters?


texts: My daughter came home from school with a textbook response for what "emunas chachomim" is.  I disagreed strongly with what was written in the book, so I'm not even going to say what they said.  Rather, I will ask the learned forum here if they have any good sources for what the origin is of this term, and what it means.