texts: Believing loshon hara from before conversion

texts:
There is a negative commandment forbidding believing negative things about Jews (whether it is permissible to believe about non Jews is a point of contention, and for the purposes of this question let's assume it is permitted).

Mechilta Mishpatim Parsha 20/ 23:1

  לא תשא שמע שוא הרי זה אזהרה למקבל לשה"ר

Rambam Hilchos Sanhedrin Chapter 21 Halacha 7

   (שמות כג-א)
  "לֹא תִשָּׂא שֵׁמַע שָׁוְא". וּבִכְלַל לָאו זֶה אַזְהָרָה לִמְקַבֵּל
  לָשׁוֹן הָרַע

Since it is forbidden to believe negative things about another, I have two questions (which are two sides of the same question)

1) If someone believed loshon hara about a non Jew (assuming that is muttar) who later converts, are they required to stop believing it?

Say someone said the non Jew has a bad temper, which isn't something they necessarily were able to be fix before converting (which is possible since it doesn't halt the conversion process, nobody is perfect). If the listener assumes the new convert still has a bad temper, are they transgressing this mitzvah (besides not judging favorably, which might apply in this case or just be a middah tovah)?

2) If a non Jew believed loshon hara about a Jew and then converts, are they obligated to stop believing it?

Here the new convert has no reason to believe the Jew has done teshuvah (unless the Jew is a tzaddik, but I'm not referring to such a case). If they continue believing the negative information about the Jew, are they transgressing this mitzvah?


texts:
I heard that Tosfos says that there is a custom for hosts to give gifts to their guests. Does anyone know where this Tosfos is?
Also, do you know why we no longer have this custom?
Do any communities still have this custom for Halachic reasons?


texts: Determining the status of bedika cloths via digital media

texts:
Determining the colours on a bedika cloth is a wisdom that has been passed on from generation to generation. Preferably a bedika cloth is checked by the light of the sun ('white light'). I've have been to some Rabbanim who rely on an electrical white light source as well as direct sunlight, to check a bedika cloth.

Would it therefore be possible (under the correct photography conditions) to standardise photography settings such that one can take a 'white-light-equivalent' photograph to be sent to a Rav via digital media such as email, SMS, Whatsapp, etc.

To probe further... if the conditions are agreed upon, can a computer program be used to determine whether a bedika cloth is tahor or tamei?


texts: When discussing the avoida of the 'bchoros', first-born, is the correct term 'bchoros' or 'bchorim'?

texts: I think I've seen it written as 'bchoros' but since they are male shouldn't it be 'bchorim'?


texts: Don't have to articulate hataras nedarim?

texts: I recently made a hataras nedarim in which two of the three dayanim were not articulating a single word, but simply intoning something like a low hum, during the part that is supposed to be said simultaneously by the three dayanim. One dayan, meanwhile, was saying the text. This is probably a basic question, but what is the explanation for why I was still yotzei -- as I'm sure I was?


texts: At the seder, (why) must we eat from three specific matzot rather than any?

texts:
The haggadah instructs us to eat specific matzot from the three on the plate at different times in the seder.  Haggadot I've seen offer various explanations of the symbolism, and seem to treat these actions as halacha.

Generally, when you say hamotzi you can then eat any bread (after taking a bite of the bread that you held during Bracha).  On this question about whether you're required to eat from the challot on Shabbat (or if any bread at the meal suffices), the answers say that it's preferable but not required.

Is this true for Pesach as well?  Do we fulfill the obligations of the seder with any matzot but we prefer the three set out on the seder plate, or are we required to eat those specific ones?  If we're required, why is this case different from Shabbat?


texts: If someone is going to be away for Passover, how many days before Passover can one search his home for Chumatz?


texts: After the Tisha Bav fast tonight is over is one allowed to bathe because it is really the 11th of av?

texts: After the fast tonight, is one allowed to bathe, eat meat, launder clothes,etc? Because today is really the 10th of av so if I’m correct after midday today, the the destruction of the Beit Hamikdash stopped. So does the mourning continue until the midday of tomrow (11th of av) or does it stop because the 10th of av is over?


texts:
It says in the Mishnah (Sanhedrin Daf 21b):

  וכותב לו ס"ת לשמו

— that a Sefer Torah should be written for the King "l'shmo". What does l'shmo in this case mean: for the "sake of the King"? However, what does this mean exactly and why is this done? Why must the King have the Sefer Torah written for "him".

(In the original question I wrote that perhaps there is an intention here that it should be written "l'shmah" like any Sefer Torah (for the purpose of writing a Sefer Torah)? However if this is the explanation that we write a Sefer Torah for the King and it's done "l'shmah" (for the sake of the mitzvah of writing a Sefer Torah), then why does the Mishnah have to point that out? Seemingly this is not the explanation of the words of the Mishnah. Especially since it says "l'shmo" with a vav.)


texts:
Is it permitted to remove mold from bread on shabbos?

Aside from the issue of Borer, is it also an issue of Tolesh? Ie. Just like removing or picking up a mushroom from the ground is assur(which is a a fungus, and grows on the ground) is considered telisha (Shmiras shabbos kehilchasa 26:10)
So too shouldn’t removing the mold from the bread also be considered telisha?


texts: May one listen to the shofar if one is standing in an unclean place?

texts:
A question by רבות מחשבות here asked about counting the Omer in the bathroom. In the spirit of Elul, that raises the question if one may listen to the shofar while standing in an unclean place?

On the one hand, even if we say one may not count, the passive act of hearing the shofar might be more lenient. One could make sure not to concentrate on the mitzva, but still listen to it. Or perhaps we should say one should block one's ears, because perhaps mitzvot don't need kavana and the mitzva of hearing the shofar is equivalent to thinking about Torah (unlike, say, wearing tzitzit).

I assume in any case, we would require a person to hear it again, so my question is mainly if one should try not to listen.


texts: My name is Ariel and I am converting to Judaism. I am converting with Chabad (I am aware Chabad does not have any beys dins), and Bezrat Hashem I will be wearing a Black Fedora very soon. However, I have a problem. I go to a secular school (at least for another week) where the women  are not modest and they have this cheerleading nonesense all Sheker. I am Shomer Habrit for the most part, I do not spill seed Baruch Hashem. However, my eyes sometimes wonder and I feel extremely bad about it. What do I do?


texts: Why do we say "אשר ציוונו להדליק נר של חנוכה" while the decree is rabinical

texts:
The Hannuka blessing is saying "אשר ציוונו" but  the decree is rabbinical.
Isn't this mis-speaking and thus disregarding of "מדבר שקר תרחק"?

Can you quote recorded debates (if any) over this issue, and explain the different arguments?


texts: What does the Hebrew name אהרון, or "Aharon" translate as into English? And does that name have any meaning or significance?


texts: Would adding buttons and button holes to a tallis gadol disqualify it?

texts: I've seen fitted tallisim katanim with buttons connected the front and back for smooth wear.  Could you also add buttons and button holes to a tallis gadol to hellp it stay on?  Or would that disqualify it for the mitzvah?


texts: Where in daily prayers do we, or can we, address our personal feelings, towards Hashem?

texts:
The main body of Shmoneh esrei has praise for Hashem, requests, and thanks. There are a couple of standard places to introduce personal supplications. Pesukei dezimra and Birchas Krias Shma can be summed up also as praise of Hashem and acceptance of his Majesty. These are all very practical approaches.

But as far as an impractical approach such as when a person is happy, or sad, or lonely or loved, or feeling any other emotion which they want to direct towards Hashem for thanks or assistance, where in tefila is that found? Is there somewhere to concentrate on it?


texts: The Megillah says the chag is named after the Persian "Pur" (Esther 9:26 - language identified in Targum Sheini to 3:7). Why is it not named "Goralot," in Hebrew, like the other chagim?


texts: וכל מאמינים - essentially the same for both כ lines

texts:
The piyut Vechol Maaminim for Rosh Hashanah follows a pattern - two lines for each letter of the Hebrew alphabet, each one describing God in some way. However, the two lines for the letter Kaf seem to be the same thing: (from Wikitext)

  הַכֹּל יָכוֹל וְכוֹלְלָם יָחַד

  וְכֹל מַאֲמִינִים שֶׁהוּא כֹּל יָכוֹל

Why does the paytan repeat himself this way? Was there nothing else for the letter כ? The second line does not seem to add anything over the first.


texts: Where can I find the booklet "Structure of Debate"?

texts: I was in a different shul this past Shabbos when I saw a very interesting booklet of more than 200 pages called "Structure of Debate" by Jonathan Bailey. It's a primer to learning gemara. I tried locating the book online but I cannot find any mention of it at all. I would much appreciate if someone can point out where I can download a copy or purchase this book.


texts: The value of the daily study of Chitas (Chumash, Tehilim, Tanya)?

texts:
What's the value of learning "Chitas" compared to any other daily Torah study?

Side question: If it's so important, why was it introduced only recently?


texts: (How) did the South African rabbinate deal with non-white conversion candidates during apartheid?

texts:
As I understand it, during apartheid, the South African government treated the Jews as "white."

Did it ever happen that someone in a different racial group expressed interest in converting to Judaism in South Africa? Could the rabbis have converted them without running afoul of the apartheid laws? Would the synagogue then need different bathrooms for different races? How did this play out?


texts:
I have heard in the name of one posek that vacuuming carpets is forbidden during the Nine Days (between 1 Av and 9 Av, following Ashkenazic custom) since this is equivalent to laundering. Is this something that is generally accepted? Are there perhaps other poskim who explicitly allow it?

Edit: This view is recorded in the recently published Kovetz Halachos, a compendium of the rulings of Rav Shmuel Kaminetsky. The reasoning is that we find with regard to Shabbos that one violates the melachah of 'libun' (whitening/cleaning) simply by removing dirt, even without using water (see Orach Chayim siman 302). This is further supported by the ruling of Igros Moshe that dry cleaning may not be done in the Nine Days, even though it does not involve the use of water.
Does anybody know of other sources which might discuss this?


texts: Do blessings and curses affect the dead?

texts:
Do blessings and curses have any effect on the dead?

We say things like, " may his memory be a blessing," "may the Neshamah have an 'Aliyah," etc.

What effect does it have?


texts: Is 'A father and son sleeping with a betrothed young woman on yom kippur' an expression?

texts:
Bava metza 83b:

Rabbi Elazar brebbi Shimon is afraid that he may have wrongfully caused someone to be hanged, but is reassured that the hanged and his son 'slept with a betrothed maiden on yom kippur'

Gittin 57a:

A story from Kfar Sekania in Egypt: grain became slightly more expensive, they investigated and found that 'a father and his son slept with a betrothed woman on yom kippur' they stoned them and the price returned to normal.

I was wondering if any one has any insights in to this phrase. It jumped out at me, as it has occurred twice while I have been learning. Is it literal? A saying? Is it the same occurrence? Rav Minyomi bar Chilkiyah, Rav Chilkiyah bar Tuvia, and Rav Huna bar Chiya, who discuss this tale in Gittin, all seem like amoraim since they have the title Rav and not rebbi, so they could be relating the events that led to the people discovering that Rabbi Elazar brebbi Shimon's culprit was in fact guilty. (After being stoned people were hanged, see Devarim 21:23.)

There are peculiar terms like this in the gemarah, like a 'bone for choking a mother in law', (gittin, 67b), or 'white geese', (also gittin, 73a), but rashi explains those (ibid).

Any thoughts greatly appreciated!


texts: Permissible to speak lashon hara about repeat wrongdoers?

texts: Is it permissible to speak lashon hara about a Jewish (non-religious) person that knows they are doing something wrong and still do it countless times? What is the source for this in Chafetz Chaim? I've heard that it's allowed, and I've heard that it's not.


texts: 2017 store lists for avoiding chametz she'avar alav hapesach

texts: Are there any lists available online of stores/store chains that are/not of concern with regard to chametz she'avar alav hapesach for 2017 - particularly for the New York metropolitan area?


texts:
There is a phrase in Bereshit/Genesis 6:5 which reads in hebrew: '.... v'kol yetzer machshevot libo...'

I found different translations starting of with: The entire, every, the whole..
And ending with: imaginations of/from the heart, thoughts or ideas from/of the heart, every plan divised, inclination/impulse etc.

It seems that it's not the heart which is evil, but the Yetzer machshevot which comes from the heart. So what exactly does the wording 'Yetzer machshevot' mean and learn?

And what does it mean that it was evil from the early period (youth) of the human being (Bereshit 8:21)?


texts:
What is the halachic definition of "music"?

I am unsure that such a thing exists, but if it does, I would like to know.

EDIT: I am aware that we are only prohibited from listening to instrumental music. I want to know what the "music" part means.

EDIT2: This was flagged as a "duplicate," and it does appear related to the the question from 2012 linked to the flag, but the question was certainly not answered there.

I would like a halachic definition of "music" - if this does not exist, do let me know.


texts: Are complete chuliyot (the groupings of 3 windings) a requirement in tzitzit?

texts:
Generally speaking, the chuliyot are a constant reminder of the arrangement and system of the three kavin (also called pillars) which G-d established throughout all of creation.

But are they an absolute requirement in tying the tzitzit, meaning that all the windings must form complete chuliyot? Or is this style of tying just considered a more beautiful arrangement?


texts: Mother was adopted into Jewish family and raised Jewish, and she raised me as a Jew... Will my children be Jewish?

texts:
My mother was adopted, raised as a reform Jew and became Bat Mitzvah, continued with her Jewish studies through Confirmation...but I do recall her finding out one day that her parents never officially 'converted' her as an infant. She was informed by an Orthodox friend, who had to unfortunately be the one to let her know that she wasn't allowed to participate in some ceremony within her community because she wasn't officially on-the-books Jewish, which led to her asking her adoptive parents about it, who then confessed they never officially converted her as an infant, but they believed her becoming Bat Mitzvah and getting Confirmed were enough for their own community, so why go through the trouble?

Flash forward to the future. I'm her (now adult) daughter, who was also raised in the Reform community. I also had the formal Jewish education and became Bat Mitzvah. I believe I can reasonably assume I am considered Jewish at least in the Reform community.

My question is--when I have children some day, will my female children be considered Jewish by descent, at least in the Reform community? At birth, I mean, before they become Bat Mitzvah or receive specific religious instruction? Like those who are technically Jewish under Halachaic practice despite never practicing Judaism (i.e. great-grandmother was Jewish in unbroken female line, but let's say the person was raised Catholic, this person is still considered Jewish under Halachah without officially converting because of the Jewish female ancestor in maternal line).

I suppose...am I "Jewish enough" for that matrilineal practice to come into play for my children? At least in the Reform community?


texts:
Three parshiot contain numerous details about Avraham. We learn about his leaving his parents' home, his travelling to Egypt & Gerara among other places, the problems with Hagar and Yishma'el, binding Isaac to the alter, and other stories.

Seven parshiot mention Ya'akov from Toldot (story of his getting the blessing instead of Esav), his travails with Lavan in Vayetze, His dealing with Esav in Vayishlach, there's a bit of a "break" from Vayeshev through Miketz as the focus is mainly on Yosef, but things continue in Vayigash when he comes down to Egypt and his blessings to his children and burial in Vayechi.

By comparison, little is said about Yitzchak. We read about his birth and akeida in Vayeira, he gets married to Rivkah in Chayei Sarah (very little mentioning of him, in this parsha). Toldot seems to be the main parsha were we seem most of his activity, then, near the end of the parsha, we see he is about to die. There's very little mentioned about him in comparsion to his father and his son.

Why does the Torah spend little time talking about him? Was there so little that occurred to him by comparison?

Feel free to improve the tagging. Offhand, I didn't think of including all the various parshiot, as I'm not really asking about something specific to any parsha.


texts: Davening in the wrong direction in a shul

texts: If a local shul has the Aron Kodesh in the wrong direction  (northwest) because they took over a Conservative shul and never changed the structure and they daven towards the Aron instead of turning to the right  - - is it OK to daven there if there are other options available?  Can I daven facing Yerushalayim/East even if all the other people davening are facing Northwest?


texts: Would somebody be yotze the Megillah reading by watching it LIVE STREAMING while following from a Kosher Megillah?

texts:
On motzei shabbat, I usually watch the megillah being read from The Shul of the Seven Beggars on my computer, which, for the record had been turned on, and set up, before Shabbat following their instructions, so as not to transgress the Shabbat. Further, I have a kosher Megillah and follow the reading as well, but I do not know the trop and nekudot well enough to read on my own.

Theoretically speaking, would listening to a live stream of a megillah reading and following along be considered a true leining?  Would a listener be yotze?  Why or why not? And if not, why do they lein it LIVE streaming on the computer?

The other 3 answers do not really answer my question. I added the word LIVE to the question

MY APOLOGIES if this is a double question, but I can not find anything similarly applicable.


texts: Source for story about the Maskilim's play mocking what the "orchei hamilchama" would look like according to chazal

texts: Does anyone know of a reliable source for the story about how the Maskilim made a play to mock what a milchama would look like according to the torah/chazal, in which they depicted only the Chofetz Chaim and Rav Chaim Ozer left standing to go to war after all the ovrei aveira were sent home? It is said that when Rav Boruch Ber was told about this he responded that they failed to see the end of the story where the 2 tzadikkim were miraculously victorious because of their great merit.


texts:
There is a tradition of giving 10% of one's income to charity. Suppose someone receives a gift card as compensation for his work. Should that person separate 10% of the value of the gift card to charity?

What about a person who returns an item from a store for store credit? Does that credit count toward the amount from which one must tithe? Does it matter whether the item was given as a gift, purchased with his own money, or earned as compensation for working?


texts: Why is Pesach sheni one month after Pesach rishon?

texts:
Bamidbar 9:11 tells us that Pesach sheni happens a month after Pesach rishon.

Pesach sheni was for the unclean or people on a long journey, who couldn't bring Pesach at its appointed time. Did they really need 30 days to make it up?

Why did Hashem pick that day as Pesach sheni and not another day?


texts: Is the title: "New" Testament offensive to Jews? Alternative neutral name?

texts:
Having lived in Israel during several periods of my life, I know that the words "Old" in the "Old Testament" and "New" in the "New Testament" are offensive to many Jews. From what I understand, it's because "old" tends to have negative connotations (ex: outdated, irrelevant, decrepit, obsolete) and "new" has positive connotations (ex: new and improved, better, more relevant, contemporary, updated). I understand their logic and sentiment about all of that! In fact, I agree with them full-heartily. Let's be honest, if you were to say: "do you want this 'old' toy [any item, really] or this 'new' toy [any item, really]?" the majority of people will prefer the "new" item because we tend to associate "new" with "better quality," especially in comparison to anything "old" (unless you're an antique collector, historian, etc).

Thus, like Jews, I prefer to call the "Old Testament," the "Hebrew Bible" -- so it's free of all those negative connotations. This is not just because I want to be PC or demonstrate my respect/sensitives towards their perspectives (though both are true), but also, I think... even as a Christian, though we value both bodies of scriptures, the "old" in "Old Testament" carries that same negative baggage with it... "It's too old and obscure to understand... and irrelevant since Christ fulfilled the Law of Moses...." And I think this is a dangerous approach to this sacred literary corpus insomuch we develop preconceived notions that it will be too challenging to comprehend/apply and worse, insignificant (I don't think we do it consciously, it's just embedded in the word "old"). Consequently, we have an innate proclivity to value it less... And this is sad since there is much to be gleaned from the Hebrew Bible! From the Hebrew Bible, the divine covenants concerning salvation were taught as well as the Abrahamic covenant, etc. etc. Many of these principles and prophecies are timeless, and should not be burdened down by the word "old," which denigrates its worth and authority a bit.

Now, I am not naive, and I know the Christian communities will never adopt such a name change because it's just not practical nor a priority, mostly because most people don't care and a change in the name will just cause confusion, and cause more problems. To be clear, I'm not advocating/promoting that the Churches do so.... But, I must say, that I am pleased to see that "Hebrew Bible" is being used more and more in biblical scholarship and the academic spheres. Personally, I'm going to use it in lieu of "Old Testament," (even within a Christian context) and I will be happy to explain/elucidate my reasoning to whoever I'm speaking to.

However, after this long-winded spiel, I realize (and I'm sure you have by now, too) that I don't know what neutrally-charged, more appropriate, title to use when referencing the "New" Testament. I know within the walls of synagogues, the "New Testament" is not a likely topic that arises, but how do I reference it in an inter-faith academic dialogue if I don't want to pin on the "New" connotations?  In acadamia/biblical scholarships, what name/title do they ascribe to the "New Testament." I'm assuming, they probably call it "New Testament" just so that everyone is on the same page and knows what they are talking about... but if we were to have a "Hebrew Bible" equivalent for the "New Testament," what would it likely be? "Greek Bible" doesn't work because the Septuagint (LXX) is the Hebrew Bible translated in Greek by Jews (hundreds of years before the existence of the "New Testament")... "Christian Bible" doesn't work because that seems to confine Christians to only the "New Testament," which only perpetuates the dilemma. Or is there already one, and I am just uninformed?

Basically, how do Jews refer to the "New" Testament? What is PC?

Todah!


texts: Why do we say bar mitzvah instead of ben mitzvah?

texts: I've heard somewhere that there is a source explaning why do we say "bar mitzvah" instead of "ben mitzvah". I assume that this source it's not dealing with common knowledge on this (such as the development of this term, etc), but rather conceptually. Anybody knows the source and/or the explanation to this?


texts: Does the angel Raquiel appear in the Zohar?

texts:
Good morning to all,
Would you know if the angel Raquiel appear in the Zohar or other Jewish litterature ?


texts: If someone knowingly designates a Korban Mincha with barley, does he offer with wheat?

texts:
In the Mishna, (Menachot 12:3) it says that if one makes a neder (vow) to offer a Korban Mincha with barley, he offers with wheat. Kehati explains, if he didn't know that Menachot are only wheat, but he's willing to offer it with wheat, he uses wheat, and if he didn't know, and won't use wheat, he doesn't bring the korban.

My question is, what if he does know the halacha in the first place, and still makes the neder to bring it with barley. Should he bring it with wheat or not at all?


texts: Why is this not a valid way of evading the prohibition of ribbis?

texts:
Shulchan Aruch, Choshen Mishpat 292:7 states the following halachah (from Bava Metzia 43a):

  If Reuven deposits money with Shimon (a moneychanger or storekeeper) for safekeeping, Shimon is entitled to use the money for his business and replace it with other funds. (This is different than other kinds of deposits, where he is expected to return the same item as was deposited with him.) Once he actually uses the money, he is fully responsible for anything that happens - even if it was lost in an unavoidable accident - and will have to repay Reuven.

Now, presumably, anytime Reuven deposits something with Shimon, he can stipulate that Shimon should rent the thing out and they'll split the profits.

So now, take the case of an iska (a partnership where one person puts up the capital for a business, the other one will manage it, and they'll split the profits). The Gemara (Bava Metzia 104b) characterizes such an arrangement as "half loan and half deposit," and therefore this creates a problem of ribbis, because the managing partner is effectively doing the financier a favor in accepting and managing the deposit in return for having received the loan. In turn, this necessitates a heter iska to make the transaction permissible (by stipulating that the managing partner will receive a wage for his labor, plus other details intended to reduce the financier's exposure to risk as much as possible within the parameters of the laws of ribbis).

Why, though, can't we just do it more simply? Why doesn't halachah just declare all of the capital a deposit rather than a loan, and then there is no problem: the managing partner is fully responsible (or, for that matter, he and the financier can arrange other terms, such as that he's responsible for only half of the money), and they can split the profits freely without any ribbis problems, because there's no loan?


texts: Where did the sanhedrin get its power from?

texts:
I guess we always assume that the power invested in the Sanhedrin comes from "Lo Sasur". However, this posuk is talking about either the Kohanim, or the shofet.
Now, I know originally the cohen gadol sat, but 1) why was that neccesary, and 2) eventually that went away too. So where did their power come from?


texts:
There's a concept that אין עונשים מן הדין that appears a bunch of times throughout Shas (Makkos 5b for example). It basically means we don't learn out punishments the same way we learn out obligations. For example, the Torah forbids relations with a half sister (Leviticus 20:14), so kal vachomer a full sister. Therefore I'd say just like there's the death penalty with a half sister, there should be with a full sister. However, אין עונשים מן הדין, so there needs to be something more explicit to enact punishment (which there is, Leviticus 20:17). (FYI it seems to be a machlokes between the Rambam and Ramban if this is exclusive to kal vachomer or also other types of drashos. See Hasagos HaRamban to Sefer HaMitzvos Shoresh Sheni where the Ramban seems to understand the Rambam applying this rule to all drashos, and the Ramban says it's only kal vachomer)

My question is about the reasoning behind this idea. I assume there's some logic to it, and it's not simply a gezeiras hakasuv (although Mizrachi Vayikra 11:8 says it is), because I've heard explanations by the Maharsha (Sanhedrin 64b) and the Halichos Olam (Shaar 4 Klal 12).  Halichos Olam says because one could err in their kal vachomers, the Maharsha says because who says the kaparah for one will help the other. I was wondering if there are any other reasons out there. Especially since it seems according to the Rambam it's not only kal vachomer.


texts: Why are trees referred to in female form in ברכת האילנות?

texts:
On Nissan we say ברכת האילנות on blossoming fruit trees. The nusach of the bracha is:

  בָּרוּךְ אַתָּה ה' אֱלֹקֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁלֹּא חִסֵּר בָּעוֹלָמוֹ כְּלוּם, וּבָרָא בּוֹ בְּרִיּוֹת טוֹבוֹת וְאִילָנוֹת טוֹבוֹת וְנָאוֹת, (כְּדֵי) לֵהָנוֹת בָּהֶן בְּנֵי אָדָם.

Why are trees referred to in the female form (i.e. "אִילָנוֹת טוֹבוֹת וְנָאוֹת") and not in its normal masculine form?


texts: I am looking for a statement in Gemara or Halacha that one may own a dog for defense but not a lion. Does any of you know the source?


texts: What is an Inyan? Is it different to a Minhag?

texts:
Is there a difference between an ענין and a מנהג? If so, what is it?

Examples differentiating the concepts would be useful.


texts:
All S'faradi synagogues I've been in have each sefer Tora in a box. All Ashk'nazi ones I've been in have each sefer Tora in a cloth. When did this split occur, and why, and how?

I assume either:

everyone used cloths (or boxes) and at some point some group started using boxes (or cloths), either en masse due to a decree (where? when? by whom? why?) or gradually as the boxes (or cloths) became more popular (where? when? why?); or
old sifre Tora were sometimes in boxes and sometimes in cloths, but then the one became the Ash'knazi custom and the other became the S'faradi (why? how?).


texts:
Regarding Exodus 19, verse 16:

Why is it necessary to state that all the people “that were in the camp” had trembled?

In other words, is not the phrase “in the camp” superfluous here?


texts:
Assuming that animals feel physical and emotional pain in some way that is comparable to human feeling, why does Judaism discount their needs? I am interested to hear rabbinic discussions about this.

I suppose the first thing to consider is whether chazal hold that animals do have such feelings at all.

Some issues include:

There are cases where Jewish law requires animals to be made to suffer, including times when a human made a choice that causes the animal to be punished (see here), and the fact that alleviating animals' suffering on Shabbat would not always be allowed.
There is a concept of not causing 'unnecessary' suffering to animals; that is, suddenly the suffering is acceptable to us if it is useful for our (human) purposes. This includes using animals for research.
Pests can be killed even using quite painful traps and pesticides.
It says here that a calf found in the womb, as long as it was removed after the mother died, and that mother was properly slaughtered, can be eaten without slaughter and that, potentially, even eating its limbs while it is alive is permitted (because, technically, it is considered part of its mother's body, not a living creature in its own right).

I'm not asking about the difference between killing an animal and killing a human, or using an animal for labour or pets in a caring way (perhaps akin to the license the Torah gives to own slaves - but requires us to treat them with compassion).

But purely in terms of causing or allowing pain, fear, and grief to animals I am trying to understand the discrepancy between my perception of reality (that the animal is a living thing that feels pain) and the technical approach allowed by the Torah.


texts: Kaddish deRabbanan during public prayers

texts: As a follow-up of this interesting question, I would like to take one step back. Most say Kaddish deRabanan after the morning Korbanot (see Emden), Ein kEloheinu and Bameh Madlikin. In contrast, Heidenheim seems to omit this kaddish at all three places. What are the earliest sources that mention this practice in a public prayer setting?


texts: Why did Shifrah give Moses back to Pharaoh's daughter?

texts:
Parashat Shemot, Chapter 2, states:

  וַתַּ֥הַר הָאִשָּׁ֖ה וַתֵּ֣לֶד בֵּ֑ן וַתֵּ֤רֶא אֹתוֹ֙ כִּי־ט֣וֹב ה֔וּא
  וַֽתִּצְפְּנֵ֖הוּ שְׁלֹשָׁ֥ה יְרָחִֽים׃ ג וְלֹא־יָכְלָ֣ה עוֹד֮
  הַצְּפִינוֹ֒ וַתִּֽקַּֽח־לוֹ֙ תֵּ֣בַת גֹּ֔מֶא וַתַּחְמְרָ֥ה בַחֵמָ֖ר
  וּבַזָּ֑פֶת וַתָּ֤שֶׂם בָּהּ֙ אֶת־הַיֶּ֔לֶד וַתָּ֥שֶׂם בַּסּ֖וּף
  עַל־שְׂפַ֥ת הַיְאֹֽר׃ ד וַתֵּתַצַּ֥ב אֲחֹת֖וֹ מֵרָחֹ֑ק לְדֵעָ֕ה
  מַה־יֵּעָשֶׂ֖ה לֽוֹ׃ ה וַתֵּ֤רֶד בַּת־פַּרְעֹה֙ לִרְחֹ֣ץ עַל־הַיְאֹ֔ר
  וְנַעֲרֹתֶ֥יהָ הֹלְכֹ֖ת עַל־יַ֣ד הַיְאֹ֑ר וַתֵּ֤רֶא אֶת־הַתֵּבָה֙
  בְּת֣וֹךְ הַסּ֔וּף וַתִּשְׁלַ֥ח אֶת־אֲמָתָ֖הּ וַתִּקָּחֶֽהָ ו
  וַתִּפְתַּח֙ וַתִּרְאֵ֣הוּ אֶת־הַיֶּ֔לֶד וְהִנֵּה־נַ֖עַר בֹּכֶ֑ה
  וַתַּחְמֹ֣ל עָלָ֔יו וַתֹּ֕אמֶר מִיַּלְדֵ֥י הָֽעִבְרִ֖ים זֶֽה׃ ז
  וַתֹּ֣אמֶר אֲחֹתוֹ֮ אֶל־בַּת־פַּרְעֹה֒ הַאֵלֵ֗ךְ וְקָרָ֤אתִי לָךְ֙
  אִשָּׁ֣ה מֵינֶ֔קֶת מִ֖ן הָעִבְרִיֹּ֑ת וְתֵינִ֥ק לָ֖ךְ אֶת־הַיָּֽלֶד׃ ח
  וַתֹּֽאמֶר־לָ֥הּ בַּת־פַּרְעֹ֖ה לֵ֑כִי וַתֵּ֙לֶךְ֙ הָֽעַלְמָ֔ה
  וַתִּקְרָ֖א אֶת־אֵ֥ם הַיָּֽלֶד׃ ט וַתֹּ֧אמֶר לָ֣הּ בַּת־פַּרְעֹ֗ה
  הֵילִ֜יכִי אֶת־הַיֶּ֤לֶד הַזֶּה֙ וְהֵינִקִ֣הוּ לִ֔י וַאֲנִ֖י אֶתֵּ֣ן
  אֶת־שְׂכָרֵ֑ךְ וַתִּקַּ֧ח הָאִשָּׁ֛ה הַיֶּ֖לֶד וַתְּנִיקֵֽהוּ׃ י
  וַיִגְדַּ֣ל הַיֶּ֗לֶד וַתְּבִאֵ֙הוּ֙ לְבַת־פַּרְעֹ֔ה וַֽיְהִי־לָ֖הּ
  לְבֵ֑ן וַתִּקְרָ֤א שְׁמוֹ֙ מֹשֶׁ֔ה וַתֹּ֕אמֶר כִּ֥י מִן־הַמַּ֖יִם
  מְשִׁיתִֽהוּ׃

  2 The woman conceived and bore a son; and when she saw how beautiful he was, she hid him for three months.
  3 When she could hide him no longer, she got a wicker basket for him and caulked it with bitumen and pitch. She put the child into it and placed it among the reeds by the bank of the Nile.
  4 And his sister stationed herself at a distance, to learn what would befall him.
  5 The daughter of Pharaoh came down to bathe in the Nile, while her maidens walked along the Nile. She spied the basket among the reeds and sent her slave girl to fetch it.
  6 When she opened it, she saw that it was a child, a boy crying. She took pity on it and said, “This must be a Hebrew child.”
  7 Then his sister said to Pharaoh’s daughter, “Shall I go and get you a Hebrew nurse to suckle the child for you?”
  8 And Pharaoh’s daughter answered, “Yes.” So the girl went and called the child’s mother.
  9 And Pharaoh’s daughter said to her, “Take this child and nurse it for me, and I will pay your wages.” So the woman took the child and nursed it.
  10 When the child grew up, she brought him to Pharaoh’s daughter, who made him her son. She named him Moses, explaining, “I drew him out of the water."

Shifrah (Yocheved) was very clever; she was able to prevent the Jewish baby boys, most notably her own son Moses, from being killed according to Pharaoh's command. So why didn't she find some way to hide or keep her son Moses after nursing him? Why--other than in deference to the Hand of Providence--did she give him back to Bitya, under whose care he would almost certainly grow up in a non-Jewish environment, if not be killed?


texts: What is the source of the Friday night Shalom Aleichem and how did it become popular?

texts:
The basis of the song Shalom Aleichem sung Friday night seems to be the Gemara (Shabbat 119b) about the two angels who accompany a person home on Friday night.

This question discusses why each stanza is repeated 3 times.

My question is: Who authored the song and how did it become so popular that everybody sings it nowadays?

The Avodath Yisroel "Behr" Siddur simply says that it is of "very recent" vintage, author unknown, and that it doesn't exist in any of the early Siddurim.


texts:
In Pirkei Avot 2:9 it's Rabbi Elazar Ben Arach who states that a Lev Tov (good heart) is the greatest good - the best "acquisition" - or best trait for a person to acquire, or which should be the goal or aim of a person in this life. More literally, "unto which good way should a person cleave?" it's a Lev Tov. (Based on the question of Rabban Yochanan Ben Zakai: איזוהי דרך ישרה שידבק בה האדם).

So the straight path,or walking a/the right path, consists of having a Lev Tov.

My question is: How does one develop a Lev Tov?


texts: Fell into a pit and one's artificial organs were damaged -- consequences?

texts:
That's something I've studied many years ago - laws of damages by a pit. IIRC in one falls into a pit (בור) the owner pays only body damages but not broken tools.

What artificial limbs/organs qualify as "original body organs" to require paying damages and what are considered tools to exempt the owner from paying? For example - teeth, eyes, arms, heart?


texts: If one is in doubt whether they had already recited maariv should they say the blessings of shema with the shema or not?

texts:
one reason one might not do so is that the blessings of shema were instituted by the rabbis and with a safek d'rabanin one is often linient against a safek d'orysa (bracha levatala)

one reason one might do so is that blessings themselves are connected with the fulfilling of the mitzvah in the most ideal way.

If one is in doubt whether they had already recited maariv should they say the blessings of shema with the shema? If not what should the order of maariv look like exactly?


texts: Where can I find an English version of Rambam's Introduction to Mishnah?

texts:
I am looking for an online copy of an English translation to Rambam's introduction to the whole Mishna.

I have found a few copies in Hebrew, but I am looking for something legible and understandable in English.


texts: Is there an obligation to speak God's praises?

texts:
Each time we say the Amidah, we include the modim prayer. In it, we list things that we must speak about -- our lives that we place in God's hand, our souls which are entrusted to God, God's miracles and God's wonders which are all around us. We list them but don't really talk about them in any detail.

We introduce these items by saying "nodeh lecha, un'saper tehilatecha" we will thank you and we will speak your praises.

The modim prayer, itself, is clearly a "thank you", apart from the mentioning that we will thank -- it is the thanking, itself; but is there a separate obligation to speak of God's praises?

Fulfilling sippur yetziyat Mitzrayim requires a text other than one which says "we will tell of the Exodus." Does Sippur tehillot Hashem also require a distinct text?

The idea in Modim comes from Tehillim 79:13, "וַאֲנַחְנוּ עַמְּךָ | וְצֹאן מַרְעִיתֶךָ נוֹדֶה לְּךָ לְעוֹלָם לְדוֹר וָדֹר נְסַפֵּר תְּהִלָּתֶךָ" which seems to indicate a commitment and obligation in each generation to speak of God.

Is this speaking a separate obligation? If so, is it fulfilled simply by recalling that we have to do it or is there a separate way of fulfilling it?


texts: Was Achashverosh drunk throughout the Megillah?

texts:
Achashverosh has almost no agency in Megillah.  He basically walks around signing whatever anyone tells him to sign and making edicts out of anger.  Was he totally schnockered from the half year of drunken debauchery that preceded Ester's reign (or from another such bash)?  Are there any traditional sources that talk about this?

Not Purim Torah but inspired by this comment.


texts: What appropriate amount of tzedakah for mi sheberech?

texts: What is considered to be appropriate amount to give for mi shebereh asking for a blessing for an individual ill person?


texts:
Quite a simple [product-recommendation question]: where would I find keyboard stickers for trop, including all te'amim from throughout Tana"ch ?

Background: I have a custom keyboard layout for Hebrew typography (mainly for setting a siddur, although I'd like to be able to do more) and I always have difficulty remembering which key combo is connected to each trop, due to the large number of options.


texts: Does the concept of "leaving a sefer open leads to forgetfulness" apply to Torah on a computer screen?

texts:
(related: "Leaving Sefarim Open and forgetfulness")
The Be'er Hetev in Yoreh Deah 277 quotes the Bach who states:

וכתב הב''ח מכאן יש ללמוד שלא ילך אדם חוץ ויניח הספר פתוח [...] מי שמניח ספר פתוח ויוצא שמשכח תלמודו
From here we learn that a person gets up/ excuses himself from what he's learning, he shouldn't leave his sefer open [...] if a person does do this [ie leave his sefer open] he will forget his learning

What about a person who's learning Torah on their computer: would this same principle be applied?
(ie and a person should switch tabs or minimize their window if they have to step away for a moment)


texts: Why doesn't the Gemara learn kiddushei kesef from Eliezer initiating kiddushei kesef as a shaliach for Yitzchak?

texts:
I'm learning Kiddushin this year and while I haven't yet gotten to the Sugya which delves deeply into the issue of how to derive kiddushei kesef from the gzera shava "Kicha Kicha" I know that kiddushei kesef is learned out from Avraham purchasing Ma'arat HaMachpela from Efron (Kiddushin 2a). From the fact we know that land can be bought with kesef we use a rule of parsimony to assume that the land Avraham actually was makne the me'ara with kesef.
Now as I was learning the parsha this morning and came to the point where Eliezer is mikadesh Rivka as a shaliach for Yitzchak it dawned upon me that this would have been a perfect source to learn out Kiddushei kesef.

וַיְהִ֗י כַּאֲשֶׁ֨ר כִּלּ֤וּ הַגְּמַלִּים֙ לִשְׁתּ֔וֹת וַיִּקַּ֤ח הָאִישׁ֙ נֶ֣זֶם זָהָ֔ב בֶּ֖קַע מִשְׁקָל֑וֹ וּשְׁנֵ֤י צְמִידִים֙ עַל־יָדֶ֔יהָ עֲשָׂרָ֥ה זָהָ֖ב מִשְׁקָלָֽם׃
(Breishit 24:22)

I am aware it is debated which one of Eliezer's two gifts actually constituted the Kiddushin.
However I'm surprised this pasuk isn't even brought up in the Gemara.


texts: What did "נ ג ה פ" stand for before the miracle?

texts:
As is well known, the reason we play dreidel on Hanukkah is this: Before the miracle of Hanukkah, when the gentiles who controlled the land severely restricted Torah study, Jewish children would gather to study Torah in secret, and brought dreidels with them so that, should they be discovered by the authorities, they could appear to be playing rather than studying.
Nowadays, the letters "נ ג ה פ" on a dreidel stand for "נס גדול היה פה", "a great miracle happened here", viz the miracle of Hanukkah. But these children were playing dreidel before the miracle of Hanukkah! So what did "נ ג ה פ" stand for at that time?

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


texts: Must one "work" and "deserve" to observe Shabbat?

texts:
The verse on the Ten commandments, also read in Kidusha Raba by certains (Exodus 20, 8-9) says שֵׁ֤שֶׁת יָמִים֙ תַּֽעֲבֹ֔ד וְעָשִׂ֖יתָ כָּל-מְלַאכְתֶּֽךָ: וְיוֹם֙ הַשְּׁבִיעִ֔י שַׁבָּ֖ת לַֽיהוָֹ֣ה אֱלֹהֶ֑יךָ לֹא-תַֽעֲשֶׂ֨ה כָל-מְלָאכָ֜ה אַתָּ֣ה | וּבִנְךָ֣-וּבִתֶּ֗ךָ עַבְדְּךָ֤ וַֽאֲמָֽתְךָ֙ וּבְהֶמְתֶּ֔ךָ וְגֵֽרְךָ֖ אֲשֶׁ֥ר בִּשְׁעָרֶֽיךָ:
Six days shalt thou labour, and do all thy work; but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates;
  Is there a factor of merit to observe and rest on Shabbat? If people don't labor and work throughout the six days of the week, do they deserve Shabbat?

What about people who are unemployed and idle -- but "idle" in the sense that, even though have degrees and are very well qualified for work in several fields, they simply haven't found employment opportunities for many months, due to the jobs market's high competition and saturation? Do they have to find some kind of "work" in order to "deserve" Shabbat?


texts: It seems Noah was keeping Sabbath. Do the sages address this?

texts:
The seventh day of Creation, God rested, sanctified the day and blessed it, because in it he rested.

God obviously did not need to rest; the logical conclusion is that He did so as an example to man/adam.

It seems as though God continues to operated conscious of a seven day cycle as he calls Noah and his family into the ark, and tells them that in seven days the rain will begin.  Sure enough seven days later, the rains begin.

It seems as though Noah, after the flood is conscious of a seven day cycle, for he sends out a dove, exactly seven days later sends out another, and exactly seven days later sends out another.  And on that day, God calls him out of the ark and makes an offering upon an altar to God.  God smells his offering and is pleased and makes a covenant with Noah and his descendants because of it.

It seems to me that Noah, the righteous man, was keeping Sabbath, and worshiping God on this day. It even seems possible that God was teaching Noah of it before the flood, then after the flood, Noah operates in keeping with it and the worship offered pleases God.

I don't know if there is enough information provided in the text to determine if the rest of the days are evenly divided by seven as well.  I provided the text for that as well in case someone understands the calendar(s) alluded to and can figure it.

Note: There are many sevens in the account and it does make one take notice of them and consider it more deeply.  This question, though, is based on and pertains only to days.

Do any of the sages expound on this?

Noah and his family enter into the ark--Bereishit 7:1,4

  וַיֹּאמֶר יְהוָה לְנֹחַ, בֹּא-אַתָּה וְכָל-בֵּיתְךָ אֶל-הַתֵּבָה:  כִּי-אֹתְךָ רָאִיתִי צַדִּיק לְפָנַי, בַּדּוֹר הַזֶּה.

God says in seven days the rain will start--Bereishit 7:1,4

  כִּי לְיָמִים עוֹד שִׁבְעָה, אָנֹכִי מַמְטִיר עַל-הָאָרֶץ, אַרְבָּעִים יוֹם, וְאַרְבָּעִים לָיְלָה; וּמָחִיתִי, אֶת-כָּל-הַיְקוּם אֲשֶׁר עָשִׂיתִי, מֵעַל, פְּנֵי הָאֲדָמָה.

Seven days later the rain begins--Bereishit 7:10-11
וַיְהִי, לְשִׁבְעַת הַיָּמִים; וּמֵי הַמַּבּוּל, הָיוּ עַל-הָאָרֶץ.
יא  בִּשְׁנַת שֵׁשׁ-מֵאוֹת שָׁנָה, לְחַיֵּי-נֹחַ, בַּחֹדֶשׁ הַשֵּׁנִי, בְּשִׁבְעָה-עָשָׂר יוֹם לַחֹדֶשׁ--בַּיּוֹם הַזֶּה, נִבְקְעוּ כָּל-מַעְיְנֹת תְּהוֹם רַבָּה, וַאֲרֻבֹּת הַשָּׁמַיִם, נִפְתָּחוּ.

On the seventh month seventeenth day of the month the ark rests--Bereishit 8:4

  וַתָּנַח הַתֵּבָה בַּחֹדֶשׁ הַשְּׁבִיעִי, בְּשִׁבְעָה-עָשָׂר יוֹם
  לַחֹדֶשׁ, עַל, הָרֵי אֲרָרָט.

Seven days later--Bereishit 8:10

  וַיָּחֶל עוֹד, שִׁבְעַת יָמִים אֲחֵרִים; וַיֹּסֶף שַׁלַּח
  אֶת-הַיּוֹנָה, מִן-הַתֵּבָה.

Another Seven days later--Bereishit 8:12

  וַיִּיָּחֶל עוֹד, שִׁבְעַת יָמִים אֲחֵרִים; וַיְשַׁלַּח,
  אֶת-הַיּוֹנָה, וְלֹא-יָסְפָה שׁוּב-אֵלָיו, עוֹד.

Offering offered on the altar--Bereishit 8:20:

  וַיִּבֶן נֹחַ מִזְבֵּחַ, לַיהוָה; וַיִּקַּח מִכֹּל הַבְּהֵמָה הַטְּהֹרָה, וּמִכֹּל הָעוֹף הַטָּהוֹר, וַיַּעַל עֹלֹת, בַּמִּזְבֵּחַ.


texts:
וַיַּרְא יִשְׂרָאֵל אֶת הַיָּד הַגְּדֹלָה אֲשֶׁר עָשָׂה יְ־הֹוָ־ה בְּמִצְרַיִם וַיִּירְאוּ הָעָם אֶת יְ־הֹוָ־ה וַיַּאֲמִינוּ בַּי־הֹוָ־ה וּבְמֹשֶׁה עַבְדּוֹ:

What Big Hand are we talking about and why did this HAND cause a belief in Moshe?


texts: If part of a shirt thread became entangled with a tzitzah (tzitzis fringe), and you can't get it untangled, is it still valid as a tzitzah?


texts:
If the Targum on the Torah written by Onkelus was given at Har Sinai, How can Rashi say that he made a mistake?

See Gemara מגילה דף ג ע"א  Megilla 3a:

ותרגום של תורה אונקלוס הגר אמרו? והא אמר רב איקא בר אבין אמר רב חננאל אמר רב מאי דכתיב (נחמיה ח, ח) ויקראו בספר תורת האלהים מפורש ושום שכל... ויבינו במקרא ויקראו בספר תורת האלהים זה מקרא מפורש זה תרגום

The Gemara asks: Was the translation of the Torah really composed by Onkelos the convert? Didn’t Rav Ika bar Avin say that Rav Ḥananel said that Rav said: What is the meaning of that which is written with respect to the days of Ezra: “And they read in the book, the Torah of God, distinctly; and they gave the sense, and they caused them to understand the reading” (Nehemiah 8:8)? The verse should be understood as follows:... “distinctly,” this is the translation...

This indicates that the Aramaic translation already existed at the beginning of the Second Temple period, well before the time of Onkelos.

The Gemara answers:

שכחום וחזרו ויסדום

The ancient Aramaic translation was forgotten and then Onkelos came and reestablished it.

The Gemara in Kidushin 49a says: ר' יהודה אומר המתרגם פסוק כצורתו הרי זה בדאי והמוסיף עליו הרי זה מחרף ומגדף:

Rabbi Yehuda says: One who translates a verse literally is a liar, [since he distorts the meaning of the text], and one who adds his own translation is tantamount to one who curses and blasphemes G-d...

Rashi explains: המתרגם פסוק כצורתו - שבא לחסר תוספת התרגום שלנו לומר לא אתרגם פסוק זה אלא כצורתו:
One who disagrees with the additions added in our targum's translations, and he says "I will translate this passuk literaly"...

והמוסיף עליו - שבא לומר הואיל וניתן רשות להוסיף אוסיף גם אני בכל מקום שארצה:

And one who adds to it, and claims that that "If additions can be made, I too will make my own additions wherever I please".

And then Rashi adds: ואונקלוס כשהוסיף לא מדעתו הוסיף שהרי בסיני ניתן אלא שנשתכח וחזר ויסדו כדאמרי'ושום שכל זה תרגום (מגילה דף ג.):

Onkelos Did not add anything of his own accord, for the Targum [of Onkelos] was given at Sinai, as the Gemara states in Megilla 3a that the targum was forgotten and then Onkelos came and reestablished it".

If so, how is it that in numerous places in his commentary on the Torah, Rashi quotes the Targum Onkelos and than says that his translation is a mistake?
[3 examples out of many: Rashi on Beraishis 15:11, Rashi on Beraishis 43:2, Rashi on Devarim 17:5, and many more.]


texts:
In many of the cloth uses of the mishkan  it says that you should use שש משזר "a twisted 6". What is this? A 9 perhaps? What's the special significance of a twisted 6 and not just a 9?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts:
In a recent shiur, the Rav said that Moshe told Yehoshua to pick men to fight Amalek.  The reason appears in the following passage:
למה ליהושע, כדי שיבחר אנשים שנולדו באדר שני כמותו
On the source sheet, it says that this פרוש comes from the Midrash Torah Shleimah, which I've never heard of before.
Was Moshe A'H really born in Adar Sheni?  I always thought that Moshe was born in Adar Rishon and niftar in Adar Sheni.  Please clarify.


texts: Did the designation of an amah ivriyah by her master require the consent of the woman or not?

texts:
I’am an Italian noahide.

Rambam states in his Sefer Hamitzvot (English  translation by Rabbi Berel Bell):

  “The 233rd mitzvah is that a person is commanded to marry his amah
  ivriyah. Either her master or his son is commanded to marry her; and
  this is known as the mitzvah of yi'ud."

Rabbi Bell adds, in note: "If she wants, see Hilchos Avadim 4: 8".

We read in Rambam’s Hilchos Avadim 4:8 (English translation by Rabbi Eliyahu Touger):

  “A master may not designate an amah ivriyah as his wife or as his
  son's wife without her knowledge. Although her father already received
  money because of her, the Torah uses the term ya'adah, which implies
  with her knowledge.”

I do not know what is the Hebrew linguistic expression used by Rambam, but the requirement of "knowledge" do not seem to me equivalent to that of "consent".

I therefore ask myself: it was legally expected that the amah ivriyah would agree with this designation by her master or only that did the designation itself not take place in the absence of the woman?

I tried to consult the English translation of the specific Talmudic source (Kiddushin 18a-b), but I was unable to clarify my ideas.


texts: How was Noah imperfect in his generation?

texts:
According to the opinion that says Noah was not really a perfect tzaddik but only relatively much better than the people of his generation, what defects did he have? What sins did he do?

My pet theory is that he would go swimming on shabbos as evidenced by the fact that he came to build a raft.


texts: Preparing laundry prior to Chatzos on 10 Av

texts: May one sort their laundry and load the washing machine prior to Chatzos (midday) on 10 Av of a year where Tisha B'Av is on a Tuesday, so that, that way, they can immediately turn on the machine at Chatzos?


texts:
If a drop of Tuma liquid (say a "Mashke" of a zav) falls into a huge vat of water, do we say that all the water is now an Av, or do we say it could get nullified.

If it gets nullified, at what ratio?

(It doesn't make sense to say 60, because no taste is involved.)


texts: The gemarah in Gittin, 57a, details a story of "bar d'roma" who performs miraculous feats in defending the Jews before meeting his demise by being disemboweled by a snake (similar to the end of Bar Kochba in Yerushalmi ta'anis 4:5). I cannot find a source that identifies this nameless individual with the more famous Bar Kochva but the parallels seem striking. Is there an authority who puts the two together?


texts: As in the commentary on the Rambam’s Sefer HaMitzvot. Do we know this person’s identity? Or even when this person lived?


texts:
Leviticus makes mention of the korban shelamim, the peace offering, for the first time in chapter 3. Both Targum Onkelos and Targum Pseudo Jonathan translate this as נכסת קודשיא, literally 'holy slaughterings'.

Weren't all of the sacrifices holy, and all of the animal sacrifices slaughtered? All of the other sacrifices are translated by their specific names: the elevation offering is translated עלתא, the meal offering מנחתא, the sin offering חטאתא, the guilt offering אשמא.

Why is the peace offering translated in such a general way?


texts:
In some people's sink area they keep a glass or metal cup to wash their mouth out after they brush their teeth. Must one Tovel that cup even though they don't swallow the water/liquid? Plus, even if one does swallow, it is accidental.

CYLOR


texts:
In many Orthodox Jewish weddings I have attended, there is a short ceremony at the groom's table called "tana'im". This site explains:

  These are conditions agreed upon by the couple; both parties accept
  several conditions related to the partnership of bride, groom and
  their families. They consist of the agreed wedding date, as well as
  the financial liabilities of the two parties. The contract is binding
  on both parties, in case of a breach of conditions the offender must
  pay compensation. This contract is signed by two witnesses.

It also states:

  the parents undertake to provide financial support until the wedding
  and to make sure the children have the clothing articles they need. It
  ends by stating a date for the wedding ceremony.

I have several questions regarding the document and the ceremony itself:

Why is this document necessary, esp. if it is first signed on the day of the wedding? Is it the equivalence of nissuin in any way?
It says that the parent's agree to financial support. In most families, the parents are already supporting their child, or the child is self-supporting, anyway and may not need or isn't relying on parent's support. What does this support mean or involve?
In terms of financial support, IIRC, the ketubah places that obligation on the husband. Practically, then, if the chuppah will occur shortly thereafter, why even mention this part of parental support in the tana'im?
Among some Hassidim, the tana'im is done a few months earlier at a "vort" ceremony. (A vort is a gathering of friends and family to celebrate the couple's engagement announcement.) Is there any reason why they do it earlier vs. on the wedding day?
Does this document need to be read in public? If not, why do they do it? And why is this done in the groom's room only? If the bride is involved in this, shouldn't they repeat the reading in the bride's room?

NOTE - A link at the bottom of the site allows you to download a copy of the tana'im text.


texts: Why does the Midrash single out these names?

texts:
Shir HaShirim Rabbah 2:13, expounding Shir HaShirim 2:4 (ודגלו עלי אהבה, literally translated as "his banner is beloved upon me"):

  אמר רבי יששכר תינוק שקרא למֹשה מַשה לאהרֹן אהרַן לעפרֹן עפרַן אמר הקב״ה וליגלוגו עלי אהבה

  Says R' Yissachar, a child who reads Moshe [as] "Masheh," Aharon [as] "Aharan," Ephron [as] "Ephran," Hashem says of him, "His mispronunciation (ליגלוגו) is beloved upon me."

If he just picked on one random name to botch up, I'd say he was just picking a random name. But he says three names. Seemingly the only common denominator between them is that they all have a cholom that's being pronounced as a patach. However, there are other such names - say, Yaakov being pronounced as Yaakav. Is there something unique about these three names that R' Yissachar picks them out to botch them up?


texts:
The Welsh word for "week" is wythnos, which means eight nights.  This is because they count seven days, plus the six nights between them, and the one before and the one after.

Can someone who speaks Welsh count sefirah in Welsh after the first six days?  If you say "today is 7 days which is one wythnos" (according to google translate, "Heddiw yw saith diwrnod, sy'n un wythnos, o'r Omer", don't ask me how to pronounce that), you're not being accurate, since the eighth night is no longer part of the seventh day.


texts: Yaakov placed twelve stones around his head to protect him from animals. Why was he not scared that animals would attack the rest of his body and how would those small stones, which were small enough to collectively fit under his head when he slept, protect his head at all? Also, if he placed them there for protection wouldn't the miracle of them merging into one to all be his pillow defeat his intention of using them as defense?


texts: Are 'speaking' and 'desert' related in Hebrew?

texts:
"Bamidbar" means "In the desert" or "In the wilderness".  But the root dalet/bet/resh also refers to speaking.  Are the two related, and if so, how?
(This is not purely a grammar question.  Is there a relation between God giving us the Torah in the wilderness and the act of speaking?)


texts: Would a "מתנה על מה שכתוב בתורה" (stipulating on something written in the Torah) by Purim be valid?

texts:
In Kesuvos 56a we learn about the principle of where one makes a stipulation on something that was written in Torah. For example:

דתניא האומר לאשה הרי את מקודשת לי על מנת שאין ליך עלי שאר כסות ועונה הרי זו מקודשת ותנאו בטל דברי רבי מאיר ר' יהודה אומר בדבר שבממון תנאו קיים
as it is taught "one who says to a woman: You are hereby betrothed to me on the condition that you have no [ability to claim] from me food, clothing, or conjugal rights, she is betrothed and his stipulation is void- this is the statement of Rabbi Meir. Rabbi Yehuda says [by] monetary matters [ie food and clothing] his stipulation stands.

To my understanding, we tend to pasken that for one who does this their stipulation is invalid.
Purim
If someone were to make a stipulation for one of the mitzvos of Purim (ex: to not hear the megillah) would we say this is valid?
There's discussion about מתנה על מה שכתוב בתורה by a d'rabanan in this yeshiva.org.il link (there are opinions for both sides), but my question is:

Would Purim fall under this application? Along with Channukah it's kind of like a "super" d'rabanan - namely, we say "אשר קדשנו במצוותיו וצוונו" and "shehechiyanu"- ie stipulating about it may not be allowed.

Thoughts?


texts: Why does G-d desire the prayer of the righteous?

texts:
If I am not mistaken, I believe that Rashi comments that the reason that G-d made the patriarchs and matriarch not have children until an old age was because he desired their prayers.

If G-d is perfect and doesn't need or lack anything why then does he desire the prayer of the righteous?


texts: Are there any accepted authorities of Halacha that permit a man to eat (i.e., "real" eating such as consuming cake or cereal) before davening Shacharis under "normal circumstances" (i.e., a healthy person with no other reason to eat then other than "they are hungry")?


texts: Is there a penalty or measure of restitution for geneivas daas?

texts: With the crime of stealing (geneiva), the Torah is very specific about how the theif must pay as a penalty for his crime (e.g. depending on the circumstances, the thief could be liable for double the value of the stolen object, or as much as four or five times its value -- see Ex. 21:33-22:14).  Based on the concept expressed in the commandment קדֹשים תהיּּו (Lev. 19:2) -- that we should seek to be holy -- our sages understood the sin of theft to include גניבת דעת -- literally “stealing of the mind,” which includes various forms of misrepresenting oneself and misleading others. Chullin 94a.  The concept of גניבת דעת has been applied to such relatively simple concepts as holding a "closing sale" when you have no intent of closing, or cheating on the Regents exam (Igros Moshe (HM 11:30).  In theory, it could apply to under-reporting income on your tax returns, or election fraud, however I can't find authorities who speak to either topic specifically.  Some authorities consider גניבת דעת a Torah prohibition (see, e.g., the Ritva (Chullin 94a) and the Semag (154)) while others see it as Rabbinic when not involving commerce (e.g. the Shulchan Arukh Ha-Rav). My question is that since what is stolen in this case is a person's trust, is there a way to measure restitution or penalty, and would the measure of restitution/penalty be similar to other types of theft?


texts: How did the Star of David become iconic?

texts:
We all recognize the iconic symbol of the Star of David, do we know where it came from and where it got its name?

I always learned that the symbol appeared on King David's shield. True?  How do we know?

(We gave seen in a previous question about Rabbinic Judaism in relationship to the Magen David, but I was not satisfied with the answer, so I thought I would restate it in a more historical fashion.)

EDIT: Please give sources from History.


texts: Is there a halachic requirement for a yeshivah to be single gender?

texts:
A few years ago, my son came home from his elementary yeshiva highly annoyed that his rebbe referred to another neighborhood yeshiva as "not a real yeshiva" because the other yeshiva has mixed gender classes.

When I went to elementary yeshiva several decades ago, it was a mixed-gender yeshiva and boys and girls were in the same class. Since about 30 years ago, it seems that most yeshivot are single gender. As far as I know, a yeshiva is just a place of Jewish learning and I'm unaware that there is any requirement that it be single gender.

Is there some halacha or minhag that actually does require a yeshiva to be single gender "completely" - meaning all students must be of the same gender? Or, can a yeshiva have both genders but they need to have separate classes for each gender? Or, as my yeshiva had, can both genders be in the same class? Does a student's age matter in these decisions?

Please focus the answer specifically to halachic or minhag requirements. I am not discussing the advantages or disadvantages of having a specific system.


texts: When was the first Beis Hamikdash built?

texts:
The Gemara in Moed Katan 9 said that the Beis Hamikdash was inaugurated right after being finished, while I've seen a Medrash that it was finished in Cheshvan and the inauguration was put on hold.

Does anyone talk about this contradiction?


texts: brachah on besamim during havdalah when only one species is used

texts: Most of the time when people make a brachah on besamim during havdalah they are using one species of spice. If that is the case, then the proper brachah which should be made is בּורא עצי בשׂמים if it's attached to soil, בּורא עשׂבי בשׂמים if it's an herb/grass/flower NOT attached to the soil, or הנותן ריח טוב בּפּירות if it is an edible fruit. בּורא מיני בשׂמים is only for where there are multiple species of spice. If one is only using one species, should they change the commonly made brachah or should they try to use multiple species or something else?


texts: Is There an Online Concordance for Tanach from Religious Jewish Sources?

texts: If you do a Search for an online CONCORDANCE for Tanach, chances are near certain you'll end up in a Christian site, which would be inappropriate, even if your search there can be successful. In fact, most such sites sport a non-denominational facade, so the searcher may well think he's on safe ground when in fact he thereby gives aid for trapping naive Jews who know next to nothing about their own religion. There are many Christian sites that set out a priori to hunt for and trap such innocent but clueless Jews. Is there a religious Jewish site (also as opposed to a "Reformist" brand) for searching Tanach we can rely on and explore comfortably, without otherwise abetting those who would will the Jew forsake his roots?


texts:
Why do we not place mezuzot on the doorways of sukkot? Given that the sukkah is supposed to function as a primary dwelling, it would seem to merit the inclusion of a mezuzah - especially if one were sleeping within it.

In the event that the reason has to do with its only being used for a temporary period of time, does the halakha change if a person decides to reside within their sukkah permanently? If they make such a decision, does the obligation to affix a mezuzah come into effect after thirty days or immediately?

(This is effectively two or three questions in one, but since the latter two hinge on the answer to the first I have included all three together. Obviously, I'm looking for sources.)


texts: Do frozen organic blueberries require certification / checking for insects?  Apparently, according to the CRC and  Star-K, frozen blueberries should not need kosher certification.  Is this also the case with "organic" frozen blueberries, such as frozen Kirkland Signature Organic Blueberries, which possibly have a higher risk of infestation?


texts: Was it customary for there to be an annual lamentation for someone's death, e.g. the daughter of Jephthah? Details as to her mourning process?

texts:
In Judges 11, the overzealous (or prideful) short-reigned judge of Israel, Jephthah, makes the rash vow to G-d that if he is victorious against the Ammorites and safely returns home, then he will sacrifice the first thing he sees in the doorway in Judges 11:30-31:

  And Jephthah vowed a vow unto the LORD, and said: 'If Thou wilt indeed
  deliver the children of Ammon into my hand, 31 then it shall be, that
  whatsoever cometh forth of the doors of my house to meet me, when I
  return in peace from the children of Ammon, it shall be the LORD'S,
  and I will offer it up for a burnt-offering.'

Unfortunately, that "whatsoever" is "whomever" because his daughter is the first that comes forth to meet him. (You can almost imagine an excited, eager girl anxiously waiting her father's return, running to embrace him). Sad, indeed.

Now there is somewhat a debate of whether he carried out this vow, but I think the general consensus is that he did in order to stay true to his vow (and his daughter did so knowingly and willingly). Rashi, quoting from the Medrash Rabbah, denotes a graphic scene wherein Jephthah was inflicted with a deadly diseases that deteriorated all his limbs until they became detached (as punishment for not consulting with the high priest to annul this thoughtless vow). But this isn't the thrust of my question.

Anyway, as we continue reading, his daughter is unbelievably obedient. Judges 11:37-40 describes:

  37 And she said unto her father: 'Let this thing be done for me: let
  me alone two months, that I may depart and go down upon the mountains,
  and bewail my virginity, I and my companions.' 38 And he said: 'Go.'
  And he sent her away for two months; and she departed, she and her
  companions, and bewailed her virginity upon the mountains. 39 And it
  came to pass at the end of two months, that she returned unto her
  father, who did with her according to his vow which he had vowed; and
  she had not known man. And it was a custom in Israel, that the
  daughters of Israel went yearly to lament the daughter of Jephthah the
  Gileadite four days in a year.

Now in regards to my questions:

Anyone can understand why she would need a moment to "compose"
(definitely an understatement) herself, and needing a few days to
living out her last few days. But why two months? Is that arbitrary
or was that a customary mourning period?
I can certainly understand why she would want to say her final
goodbyes to her friends, but was it customary for women to mourn
their virginity before they lost their virginity? Like before they
got married? Also, she wasn't losing her virginity... but she was going
to be sacrificed Clarification?
Why the mountains? I'm assuming: a) practicality -- it's nearby; b)
remoteness -- it gives an atmosphere to contemplate/reflect/mourn;
c) sacred ground -- mountains often were a place to communicate with
G-d. Do you think any of these were the reasons?
Why did this become an annual event for the local Gilead young
women? What did they do exactly? Do we know how long this continued? Do we have any evidence of this event?

I recognize that most of these answers are lost to history, but just in case, I thought I'd throw it out there, and if there are any rabbinical/scholarly commentary that address any of these questions.


texts: Automatic lights requiring more than one person on Shabbat

texts:
If there is a (entirely hypothetical) light which turns on automatically if there are at least two people nearby, is it forbidden to walk up to someone standing underneath it on Shabbat? And are you obligated to walk away from the area if someone approaches you (and therefore away from the automatic light)?

My intuition would be that it's forbidden to walk up to someone standing underneath it, since this would be turning it on, but you wouldn't be obligated to walk away from it if you were underneath such a light (whilst it is off) and someone was approaching you, since you wouldn't be the one turning it on. Although that then begs the question can you then walk away if the light is on, since that would turn it off.


texts: Many synagogues sing Kel Odon and Mimkomcho on Shabbos morning. Why are these two the most commonly sung parts of the Shabbos morning Tefila?


texts: Is one allowed to shave on Chol HaMoed for Yom Tov?

texts:
Is one allowed to shave on the last day of Chol HaMoed, going into Yom Tov? Does it make a difference if Yom Tov itself goes directly into Shabbos (“three day Yom Tov”)?

On the one hand: The Mechaber says explicitly (OC 531) that except in certain extreme circumstances, one may not shave on Chol HaMoed. This is even if he shaved on Erev Yom Tov.

On the other hand: Mishnah Berurah (531:3) writes that the reason for this is because if they allowed shaving on Chol HaMoed, one might go into Yom Tov without shaving, relying on the fact that he can shave during Chol HaMoed. This would seem to indicate that since the entire reason one isn’t allowed to shave on Chol HaMoed is to honor Yom Tov, when one is shaving in order to honor Yom Tov it should be permissible.

Furthermore, the Mishnah Berurah earlier (530:1) set forth five general categories of Melacha permitted on Yom Tov, the first of which is something which will be lost if done later. Shaving for the sake of Yom Tov would seem to fall into that category. He further writes there that for a melacha related to Chol HaMoed that doesn’t have to do with eating, any non-specialized task is permissible. Nowadays, shaving would seem to fall into this category. He later specifies that this holds even if its for an individual’s needs and not for the public.

And yet, in spite of these logics, the Shulchan Aruch still writes that only in certain cases may one shave on Chol HaMoed.

Which way do we hold? (Of course, CYLOR.)


texts: May one swim on Shiva Asar B"Tamuz? If not, why not? (sources)


texts: Kaddish before Haftarah on Tish'ah beAv Morning

texts:
R. Akiva Eger (on Shulchan Aruch 559:3) cogently argues that one should never recite kaddish between maftir and haftarah, as such an interruption would mean that one does not fulfill the requirement for the one who reads the haftarah to first read from the torah.
This is based on Shulchan Aruch and Rema 282:5 (as explained by Magen Avraham) who rule that one cannot recite kaddish after the seventh aliyah on shabbat morning and proceed immediately to read the haftarah (even bedi'avad), for this very reason.
R. Akiva Eger is therefore puzzled by the common custom to recite kaddish between the third aliyah and the haftarah on the morning of Tish'ah beAv. Nevertheless, commmon ashkenazi custom is indeed to recite kaddish at this point. (See e.g. here.)
What defenses of the common custom (against R. Akiva Eger's arguments) have been offered? How do we reconcile the custom to recite kaddish immediately before the haftarah on the morning of Tish'ah beAv, with the ruling of Shulchan Aruch and Rema the one cannot recite kaddish after the seventh aliyah on shabbat morning and proceed immediately to read the haftarah (even bedi'avad)?


texts: Throughout the Tanakh, I have come across אֲנִי (ʾani) and אָנֹכִי (ʾanokhi) many times, which both mean "I". What is the difference between the two words in Tanakh?


texts: I have seen G-d in many English translations of a siddur, bencher, or other religious text but have trouble understanding why. The best answer I have received is that if God is recognized by another commonly used name, even if it is not in Hebrew, you should not write it fully. This was very confusing for me because God is known by many names in English such as Heaven, Providence, Lord, He/Him and others. Even in the translations that had G-d Lord was not hyphenated. God is also known very widely in Hebrew as Hashem, which is usually abbreviated in Hebrew, but not in English transliteration or speech. I do not know for sure, but I also doubt that Allah is hyphenated or abbreviated in when a Jew is referring to God in Arabic. Why do some people write G-d and why are the other common names of God ignored in this respect?


texts:
In which year, or decade, was the last Korban Pesach performed by Jews on Har Habayit?

So far, my research has found Rabbi Gamliel of Yavneh, and his slave Tevi, which would be around 80-120 CE.  But I wouldn't know where to look for the actual answer.


texts: Rings as chatzitzahs for bread, mikvah, washing

texts:
A woman who makes challah in her rings may leave them on for al netilas yadayim. (Source.) Does this mean she could leave them on for mikvah, too? Why or why not?

(I understand the answer is almost certainly no, at least in practice. But I would appreciate a technical explanation for that.)

Related:
Remove rings to wash?


texts: Is it allowed to have a Concubine (Pilegesh)?

texts:
Is it allowed, forbidden, allowed but not recommended?
If it is allowed is there a limit on the amount of concubines, as there is on wives?


texts: How can angels "give permission" to each other?

texts: As I understood it, angels have no free will and strictly do those things G-d instructs them to do.  But in the brachas preceding krias Shema, we say that the angels "all accept upon themselves the yoke of heavenly sovereignty from one another, and grant permission to one another to sanctify the One Who formed them . . . ."  If an angel has no free will, what power does it have to grant permission to another angel to do anything?  Isn't it G-d that gives them whatever authority they have?


texts: Paying damages for rerouting flood to neighbor's property

texts: Are you obligated to pay for damage done to a neighbor's property if you redirect a river from flooding your property which then hits another house down the street. (i.e. You place sandbags in front of your house)


texts:
The tractate Avot consists of five chapters. At some point, a sixth chapter was "added". This sixth chapter is an adaptation from the eighth (or sixth, depending on edition) chapter of the 'minor' tractate Kallah Rabbati, a collection of Baraitot outside of the Mishnah with Talmudic discussions. It also sourced in Tanna D'vei Eliyahu Zuta, chapter 17 (subject of another discussion).

Who, if anyone, instituted this collection of Baraitot into association with tractate Avot? It is mentioned elsewhere on this site that the custom of reciting a chapter of Avot on each Shabbat of Sefirat HaOmer was related to the adding of the sixth chapter, so as to have what to say on the sixth Shabbat. I'd love to see a source for that as well. Did whoever added this chapter intend for it to become formally part of Avot, or was it simply some additional reading for his congregants?

Note: It seems clear that its' inclusion in Avot goes at least as far back as the Geonic period, but I'm looking for something more specific.


texts:
Rosh HaShanah has two opposite aspects, one of judgment, and one of Yom Tov. We spend the day(s) in prayer and literally plead for our lives. Yet we eat festive meals and drink wine for Kiddush.

Is it acceptable, or even encouraged to drink festively on Rosh HaShanah?


texts: Do more fasts fall out on monday and thursday, or does it just feel that way

texts:
On Monday and Thursday, we say a longer Tachanun. On a fast day (where the weekday prayers are still said), Selichot are said in addition to Tachanun.

It feels like there are many more fasts that fall out on Monday and Thursday. Is this statistically true, or does it just feel that way because I always remember having to say the longer Tachanun in addition to the Selichot? (availability bias)


texts: Why is Sarah faulting Avraham for impregnating Hagar?

texts:
Breishit 16:5:

וַתֹּאמֶר שָׂרַי אֶל־אַבְרָם: חֲמָסִי עָלֶיךָ, אָנֹכִי נָתַתִּי שִׁפְחָתִי בְּחֵיקֶךָ וַתֵּרֶא כִּי הָרָתָה וָאֵקַל בְּעֵינֶיהָ. יִשְׁפֹּט ה' בֵּינִי וּבֵינֶיךָ׃
And Sarai said to Abram, “The wrong done me is your fault! I myself put my maid in your bosom; now that she sees that she is pregnant, I am lowered in her esteem. The LORD decide between you and me!”

Sarah gives Avraham her handmaid, Hagar, so that she can have children through her. After Hagar gets pregnant, Hagar thinks "lightly" of Sarah. Sarah blames Avraham. Why? What did Avraham do or not do? What was the main problem? From the text itself, all Avraham did was get Hagar pregnant which is exactly what Sarah requested.


texts: Is A Plural Verb Indicative on Singular or Plural When Modifying Elokim

texts:
Rashi on Shemot 32:1 says bnei Yisrael desired many gods (ד״ה ״אשר ילכו לפנינו״) because as Be’er Mayim Chaim points out, the verse uses the plural verb ילכו instead of ילך.  There really should be no problem with the plural anyways since the Hebrew Elokim is plural and can have verbs and modifying words in the plural as well.  To prove this, in Bereishit 20:13 ד״ה כאשר התעו Rashi gives a thorough explanation of how Elokim can take verbs in the plural.  This wouldn’t require Rashi to find a solution as it is grammatically correct on a pshat level.

How then can Rashi prove that they wanted many gods if he himself in Bereishit stated that it is normal and grammatically acceptable to have plural verbs for Elokim?  Why doesn’t Rashi accept that maybe it was only one G-d they wanted?


texts:
Did sorcerers have genuine power or were people simply gullible.
Perhaps they discovered things like electricity or magnetism that people of that time would think were magical.
However I'm thinking of the Egyptian magicians duplicating the first few plagues and the witch of Endor resurrecting Shmuel for example.
As well as Tenach, the Talmud has lots of stories of rabbis performing miracles and Rabbi Akiva being worried about a sorcerer telling him his would die.  If it was all nonsense, Rabbi Akiva would not have cared.


texts: Is there a Halachic problem with being in attendance to an intermarriage preformed in a regular hall meaning not a problematic location? What is the source in the Halachic literature if there is an Issur?


texts: Why was Kalev allowed to lie to his co-spies?

texts:
Rashi on Numbers 14:24:1:

רוח אחרת.

My translation:

A different spirit (intention)

"Two spirits. One verbal and another in his heart. To the spies he said, "I am with you regarding your counsel", but in his heart he wished to say the truth. By this, he had the strength to quiet them (the co-spies) as stated (Numbers 13:30) "Kalev silenced them". Since they thought that he would say as they did. This is what is meant when it says in Joshua 14:7, "And I answered him word as was in my heart" - and not according to what was in my mouth."

This implies that he lied / deceived his co-spies.

Generally, the Torah forbids lying or deceiving others. Why was he allowed to do so in this case? Please support answer by citing halachic principle showing that this was an exception to the prohibition.


texts: Do brachos on seeing have to be made within four amos?

texts:
Is there any source that says that in order to make a bracha for seeing e.g., a sage of Israel, a sage of the nations, or an unusual animal, one must be within four amos of the person/thing?
I found that the Aruch Hashulchan (Orach Chaim 234:8) says that when making a bracha on a Jewish graveyard, one should do so within four amos, but that if one is unable, he can make the bracha as long as he can see. Does the preference for four amos apply to all such blessings? And is there a source for this ruling?


texts:
In the brief clip linked the speaker says that “in the end of days when Moshiah comes and prophesy comes back they’re going to write all about Jewish history, they’re going to write about galus (exile), they’re going to write and it’s going to become Torah She’bichtav (Written Torah)... there’s going to be pesukim (verses) and pesukim... about the sacrifices of Yidden (Jews)..”.

Is there any source that describes such amendments to the Torah?


texts:
Yevamoth 66a discusses certain rules pertaining to ownership and legal rights that can be passed down or up the chain of ownership (eg., whether an 'Eved - slave - owned by the wife of a Kohen may eat Terumah).

One case under discussion is the status of an 'Eved owned by an 'Eved. But how can this be? If an 'Eved is able to save enough money to buy himself an 'Eved, why isn't he forced to turn over those funds to his master to repay his debts and obtain his own freedom?


texts: There are a good number of cities referred to in Y'hoshua, of course, and a sizable percentage (I'm guesstimating about 5%) of them start with ה־ (most famously הָעַי, I think).What determines which ones do?Does it mean "the"? (Note that the ה־ combines with the sh'va prefixes, as in "לָעַי" (Y'hoshua 8:2), which makes it seem like it means "the".)


texts: Does Techiyat Hameisim, resurrection, apply to Non-Jews as well?

texts:
Will righteous non-jews also partake in Techiyat Hameisim, resurrection?  Will they be brought back to life in the time of the Mashiach?

Will Noach? Abraham?  Malki-Tzedek? Shem?  etc.


texts: What does it mean to pronounce לו as opposed to לא

texts:
Maseches Sofrim 6:5 [4] says that there are 3 places where the word is written as לא but read as לו. This seems to mean that there is a difference in how the word would be pronounced if it were לא as opposed to לו.

I am unfamiliar with any tradition which differentiates between a cholem and a cholem vav.  Is there a difference in the pronunciation of these two, or is there some other explanation of the halacha from Maseches Sofrim (perhaps that the intention of the reader should be for לו as opposed to לא)?


texts: How many times should I make sure to dip when I toivel in the mikveh?

texts: I've seen men who are toivel daily or on Erev Shabbos for "tosefes kedusha" have different minhagim for how often they toivel. Some people make sure to fully dip 3 times and some have some other number patterns they follow (seven, forty etc). What are the different reasons for these numbers? Is there an agreed basic obligation?


texts: I heard Glenn Beck, on the radio today, saying that the "Old Testament" false god Baal was worshiped via child sacrifice (among other things). Is there any evidence of that from Tanach itself (i.e. ignoring archeological and other evidence)? I don't recall ever seeing that (not, unfortunately, that I've learned all of Tanach yet).


texts: How could one celebrate Rosh Chodesh at home and are there any customs like on Shabat (candles, bread, kiddush) or festivals (blowing shofar)?


texts: Why does the Shulchan Aruch say to make a bracha on Hallel Pesach Night?

texts:
In Shulchan Oruch Orach Chayim Siman 487 Sif 4 it is brought the minhag of saying Hallel in shul the first night of Pesach

  בליל ראשון של פסח גומרים את ההלל בצבור בנעימה בברכה תחלה וסוף ובן בליל
  שני של שני ימים טובים של גליות

  On the first night of Pesach, we complete the Hallel with the
  community with a pleasant tune and a blessing at the beginning and
  end. The same is on the second night outside Israel.

In an answer giving here it's mentioned a number of reasons for this custom. One was that it was to be motzei those that can't say Hallel themselves. Another reason was because of the fact that we don't make a bracha on Hallel during the seder and making it in shul takes care of the bracha. However we find a few reasons why we don't make a bracha on the hallel of the seder. One is because of the hefsek that we make in the recitation of hallel, another is because hallel is said on the night of pesach "b'Toras shira" and not "b'Toras Kriah". Therefore this reason seemingly wouldn't satisfy the reason on why we make a bracha on Hallel said in shul.

Therefore I ask, why does the machaber himself say to make a bracha? What is the reason for the bracha (even we find Gaonim that already gave a good reason why not.) Where is he getting this from? Which (earlier) poskim?

(I've checked already in the Tur and Beis Yosef which don't speak at all about this halacha that is mentioned in Shulchan Aruch. I also looked at the Bar HaGolah that doesn't add anything of importance in regards to the source.)


texts: Alternative Approaches to Prophetic Follow Through

texts:
This question discusses differences between positive and negative prophecy. The mentioned idea states that, while positive prophecy will always occur, negative prophecy may be negated by repentance. An answer there cites verses from Jeremiah 28 that seem to imply this idea. In fact, Maimonides in Laws of principles of Torah 10:8 (aka 10:4) states this explicitly.

Lehem Mishnah on Maimonides' law cites the Talmud on Shabbos 55b that discusses an exception to the endurance of positive prophecy, so I am wondering if Maimonides' stance is absolute? Is it sourced somewhere in the Talmud explicitly? Are there any other opinions about this matter? Any other interpretations of the verse in Jeremiah?


texts: Why does Rabbi Akiva and his rebbi react to situations differently?

texts:
The gemara in Taanis 21a brings a story about Nachum Ish Gamzu that explains why he was called "Ish Gamzu", because he would always say "Gam Zu L'tovah" (This too is for the best).
It is also known that Rabbi Akiva would always say ״כׇּל דְּעָבֵיד רַחֲמָנָא לְטָב עָבֵיד״ (Everything that God does, He does for the best) from the Gemara in Berachos 60b.

My question: We know that Rabbi Akiva was the student of Nachum Ish Gamzu, so why didn't he use the same phrase that his rebbi would use?


texts: With what Halachic work should an Ashkenaz start his learning?

texts: If an Ashkenaz Jew wanted to start diving into the learning halacha are there any sources on which halachic work might be recommended to him to start with?


texts:
The great mekubal Rabbi Yitzhaq Luria is often referred to as the "Ari" (lion), based on an acronym of his name. I have heard some explain this acronym as Ashkenazi Rabbi Yitzaq, while others explain it as 'Eloki Rabbi Yitzaq. (There appears to be some dispute over which was the original.) It is also common to refer to him as ha-Ari ha-Kodesh.

Such titles are quite unusual. Have there been any other individuals (mekuballim or otherwise) that have been titled "Eloki" and/or "Kadosh"? (Not groups, such as in Shemot chapter 16, wherein Korah refers to the entire edah of am Yisrael as kadosh.)

Someone has suggested to me that these arose because some considered him to be the Moshiach ben Yosef, but this answer does not satisfy: I haven't found any sources that indicate that people considered him a (potential or actual) Moshiach, nor have I come across any other Messianic candidates who were named 'eloki or kodesh.


texts: What Chasam Sofer writes in regards to a Kohen Gadol marrying a Basuleh

texts:
The Chasam Sofer in Toras Moshe Parsha Emor writes the following:

  A cohen should marry a basuleh (virgin). The Ramabm counts this as a Mitzvas aseh (positive commandment). However one could have the following doubt: If the Cohen Gadol took a basuleh when he was a Cohen hediyot and then became a Cohen Gadol, would he now be required to take another basuleh (get married again)? If so, since (according to the Rambam) a Cohen Gadol is not allowed to have two wives, he would have to divorce the first wife.

Why does the Chasam Sofer have this doubt that the Cohen Gadol should then get married again? Meaning if the Cohen Gadol would want to get married he needs to marry a basuleh. However in this case that he's already married, why should davka get married again when he becomes the Cohen Gadol?


texts: Is the month pronounced Tishri or Tishrei?  I have seen both.  Is one more authoritative than the other?


texts: Being Shaliach Tzibbur in a Congregation with a different Nusach

texts:
In Yalkut Yosef OC 101:10 rules that a Sephardi who is davening in an Ashkenazi minyan should not daven Nusach Ashkenaz as shaliach tzibbur. He can only be shaliach tzibbur if the minyan agrees to let him daven in Nusach Edot HaMizrach, and if not he should refuse the honor.

Among the reasons for this is a very strong preference (for kabbalistic reasons) that Sepharadim should daven in their own nusach, and this overrides being the shaliach tzibbur. But aside from that it would seem that the shaliach tzibbur in any minyan should be proficient in the nusach of that minyan, and therefore "cross-davening" should be problematic even between Nusach Ashkenaz and Nusach Sephard.

Why are Ashkenazim meikil to allow the someone who usually davens Nusach Ashkenaz to be shaliach tzibbur in a Nusach Sephard congregation and vice-versa? And why are they meikil to allow one to daven in a nusach that's not their own in the first place?


texts: Is there a communal responsibility to ensure that its Torah scholars are dressed and groomed appropriately?

texts:
The Gemara in Mesekes Shabbos 114a teaches that a Torah scholar should not go out in stained or patched clothing, suggesting that one who goes out with a stain is subject to the "penalty of death."  Also, the gemara in Shabbos 145b tells us that the scholars of Babylonia were "distinguished in dress," because they were "not in their original homes."  Rashi explains that since the Rabbis of Bavel weren’t on the level of scholarship of the Rabbis of Eretz Yisrael their Torah knowledge wasn’t sufficient to command respect and therefore, they had to wear clothing of distinction. According to Rav Elie Meyer, Rabbi Elazar Moshe HaLevi Horowitz interprets this Gemara differently. It was the people of Bavel and not the Torah scholars that were not on the level of Eretz Yisrael. The Jews of Bavel weren’t on the spiritual level of the Jews of Eretz Yisrael and were therefore unable to appreciate the righteousness and scholarship of the Rabbis.  Rav Meyer explains further that those communities who lack sophisticated Torah knowledge will judge a scholar not on his Torah knowledge, but on his appearance,  therefore, the Torah scholar must be distinguished both "on the inside and on the outside."

Through history there have been stories about great rabbanim who put every cent they raised into their yeshiva and themselves lived in poverty.  I can understand that some sources, including the Ramchal, had a great appreciation for self-deprevation, but what do contemporary sources say about both the Rav's and his community's responsibility to ensure that his appearance will command as much respect as his Torah knowledge?


texts:
There are several allusions in the Torah that through divine inspiration the Patriarchs kept it entirely (see Yoma 28b based on Bereishit 26:5 for Abraham and Rashi on Bereishit 32:5 for Jacob). Yet, we see in Bereishit 35:14 that Jacob set up a pillar (מצבה) as a commemoration:

וַיַּצֵּ֨ב יַֽעֲקֹ֜ב מַצֵּבָ֗ה בַּמָּק֛וֹם אֲשֶׁר־דִּבֶּ֥ר אִתּ֖וֹ מַצֶּ֣בֶת אָ֑בֶן וַיַּסֵּ֤ךְ עָלֶ֨יהָ֙ נֶ֔סֶךְ וַיִּצֹ֥ק עָלֶ֖יהָ שָֽׁמֶן׃
And Jacob set up a pillar in the place where He spoke with him, a pillar of stone, and he poured out a drink-offering thereon, and poured oil thereon.

Rashi's commentary on the verse is rather misterious ("I do not know what this teaches us."), and doesn't discuss how is it possible that we read in Devarim 16:22:

וְלֹֽא־תָקִ֥ים לְךָ֖ מַצֵּבָ֑ה אֲשֶׁ֥ר שָׂנֵ֖א יְהוָ֥ה אֱלֹהֶֽיךָ׃
Neither shalt thou set thee up a pillar, which Hashem thy God hateth.

How is it possible to reconcile the two verses?


texts: If I receive a monetary gift, do I need to give ma'aser on it? What about if I receive a gift that is an object (as opposed to money)?


texts: Na nach nachma nachman meuman is how the song goes. Is there a meaning behind the song other than than Nachman is from Uman? What is reason given for singing this song? Why do some feel such a strong need to publicize it?


texts: For the purposes of priority in making a blessing, is a french fri considered a shalem food or is it considered a broken piece of potato?


texts: Seforim with Drashos on the Torah (Recommendation)

texts:
What are good Seforim for using to help in developing drashos to say on the weekly Parsha (i.e. to use as a starting point, to quote, to find Medreshim, "nice vertlach", various "p'shatim" in pasukim, etc, etc.) I'm specifically looking for seforim that are "older" (i.e. from around 80 years ago (could be later however) and older.) Sifrei Chassidus may be recommended however for this better to avoid I'd say (certainly the more traditional Sifrei Chassidis that are well known or those that have deeper Toras al pi concepts in Chassidus or Kabballah.)

There will obviously be no right answer to this and am simply looking for as many recommendations people can make.

Note: I only said to avoid Sifrei Chassidus in order to "limit" the amount that people my post. That was my intention. As well as the "age" limit was done in order to prevent too many "new" seforim.


texts: Why does the Torah not write about or mention the creation of the Angels/Melachim? When were they made?

texts:
It's something I've interested in for a while ;)
Thank you!


texts: Can anyone explain R. Nissim of Marseilles's seemingly problematic opinion on longevity in Genesis?

texts:
Recently, I have been looking into the idea of longevity in Genesis. Today, I stumbled upon R. Nissim of Marseilles's opinion of it, but no matter how many times I read over the article that mentioned it, I remain baffled. For anyone that has knowledge on the subject... just wondering: How does R. Nissim justify his opinion in relation to Noach and the after-flood generation? Plus, does anyone have a link to a direct source online where I can find his opinion?

'R. Nissim of Marseilles (early 14th century) was another who did not take the numbers literally. He took the same approach as R. Moses Ibn Tibbon. The numbers did not indicate the lifespan of the specific individuals named. Rather, it included the total years of the descendants who followed his customs and lifestyle.' (From this article)

My issue with this interpretation is how it collides with Noach, someone who is CLEARLY a singular person and who lives for many, many years. Am I missing something here? I have searched all over and I cannot find an answer.
Examples:
וְנֹ֕חַ בֶּן־שֵׁ֥שׁ מֵא֖וֹת שָׁנָ֑ה וְהַמַּבּ֣וּל הָיָ֔ה מַ֖יִם עַל־הָאָֽרֶץ׃
בִּשְׁנַ֨ת שֵׁשׁ־מֵא֤וֹת שָׁנָה֙ לְחַיֵּי־נֹ֔חַ בַּחֹ֙דֶשׁ֙ הַשֵּׁנִ֔י בְּשִׁבְעָֽה־עָשָׂ֥ר י֖וֹם לַחֹ֑דֶשׁ בַּיּ֣וֹם הַזֶּ֗ה נִבְקְעוּ֙ כָּֽל־מַעְיְנֹת֙ תְּה֣וֹם רַבָּ֔ה וַאֲרֻבֹּ֥ת הַשָּׁמַ֖יִם נִפְתָּֽחוּ׃
וַיֵּ֖צֵא־נֹ֑חַ וּבָנָ֛יו וְאִשְׁתּ֥וֹ וּנְשֵֽׁי־בָנָ֖יו אִתּֽוֹ׃
These quotes display Noach as a singular being... living over 600 years.


texts: Are there any Jewish responses to the "Law of Attraction" or analyses of this idea in the context of Jewish thought?


texts: A thought occurred to me: for those who read Tehillim according to a monthly schedule, are there any rules/regulations regarding or prohibitions against or problems with reading the same chapter twice in a day, aside from those that are meant to be said more than once, such as Ashrei (ch145 + extra verses)?  So, for instance, if it is a Wednesday and it is the 19th of the month, does one say ch.94 as part of Shacharit or when reading the chapters for the 19th of the month (ch.90-96) or both during Shacaharit and during the time one sets aside for Tehillim reading?


texts: Is it better to stand or sit for kegavna?

texts:
Kegavana is an Aramaic paragraph that is commonly recited in Nusach Sefarad on Friday nights after Kabbalat Shabbat and before the beginning of Ma'ariv (Barchu).

Is it better for one to stand or to sit while saying it?

As it is a meditation relating to Barchu and to receiving the additional neshama, it might be better to stand. But as it may be considered learning Torah (according to this answer), perhaps one should sit. What are the prevalent minhagim?


texts: Does one's wife have to observe "early" Shabbat if her husband does?

texts: If a man attends an early Shabbat minyan long before the latest candle lighting time (18 mins. before sundown, e.g.) and has started Shabbat before then, must his wife accept Shabbat at the same time that her husband does, or can she wait until she lights candles, later?