texts:
I was told by someone who I consider to be very reliable that the word טבע, which means nature, does not have a source in Biblical or Talmudic literature, and it is a word that first emerges in Rabbinic literature in the Rishonim, possibly borrowed from another language.
Today I saw a passage in Niddah 20b:

אמר רבי זירא טבעא דבבל גרמא לי דלא חזאי דמא
Said Rebbi Zeira: "Tiva" of Bavel caused me to not inspect [menstrual] blood.

None of the Rishonim that I saw on that Gemara explain what טבעא דבבל means, but I saw that M. Jastrow explains it as a reference to a Babylonian coin, which Rebbi Zeira was unable to recognize. (Let's not discuss what exactly the Gemara means according to this.)
However, Artscroll interprets this to be a reference to the natural sciences, and their translation reads "natural [sciences] caused me ..."  Artscroll seems to understand טבעא here to be the same as טבע, nature.  However, I don't think this word is ever used to mean that in Talmudic literature, and Jastrow has no mention of טבע ever being connected to nature.
Does Artscroll have any source here?  Does טבע ever appear in Talmudic literature, such that it could mean "nature" in this context?


texts: Why do a sefer Torah's letters have to be black?

texts: My son asked why the letters have to be black, considering there are lots of other colors out there.


texts:
Why are Sh'kalim (Y'rushalmi) and Kinim and Midos (mishnayos) learned as part of the standard daf yomi cycle for Talmud Bavli?

And if the answer relies on some fact of publication, then (a) why were they published that way and (b) why did the founders of the daf-yomi system rely solely on that publication system instead of skipping those masechtos?


texts: Doctor recommends pacemaker. Does the patient have to listen?

texts: Suppose a doctor recommends a patient receive a pacemaker, both improve the quality of life and extend the patients life. However, the patient has no interest in getting one. Does Halacha compel the patient to get a pacemaker?


texts: Is it problematic to pray for a sick person at night?

texts: Some Siddurim only have the special tefillah for a choleh that is sometimes added into the bracha of Re'fa'einu in the Shachris tefillah and not by Ma'ariv. Is that because davening for a choleh at night is less beneficial than davening by day, due to the fact/concept that night is a time of din/judgement and mazikin and not a time of rachamim?


texts:
It seems that some don't dip the matzah into salt before eating it at the seder. Also, in my community, salt is not put on the table for the seder (except for the salt water for karpas/beitzah--which may or may not stay around for hamotzi).

I had thought that our table is supposed to symbolize the Mizbeach, and that we put salt on it by every blessing on motzi because salt necessarily accompanied every offering in the Beis Hamikdash. For this and other reasons given here for putting salt on the table, it would seem that we should indeed have salt on the table at the Pesach seder, if not especially then.

Is it correct not to have salt on the seder table? Is there a reason--such as that the Korban Pesach was eaten without salt (was it??)--that we don't?


texts: Contact numbers for historic shuls in Upstate NY

texts:
There are several shuls in upstate NY, esp. in the Catskills region, that are on the Historical registry. When I visited some of these last summer, they were closed, and I could not locate any phone numbers for them on the web, and info (Verizon) did not have a number either. I'm curious if any of these shuls are active on any level, whether during the summer or Rosh Hashannah / Yom Kippur. The specific shuls I'm interested in are in these towns, all in NY State:

Spring Glen
Mountaindale
Parksville
Tupper Lake (I think the name is    Bet Joseph)

If anyone knows if any of these are active and / or has a number of someone whom I can contact, I appreciate it.


texts: I've seen the word Hashem hyphenated ("Hash-m").  Is there any valid reason for this practice?


texts:
What are the regulations concerning the passover ceremony and the use of yeast in bread? Is eating bread made without yeast significant and meant to represent anything in particular?

Does this restriction further imply removing anything fermented or corrupted and not partaking in these during passover (i.e. alcohol)?


texts:
The Gemara Berachos (32b) says

אָמַר רַבִּי יוֹחָנָן: כׇּל כֹּהֵן שֶׁהָרַג אֶת הַנֶּפֶשׁ — לֹא
יִשָּׂא אֶת כַּפָּיו - Rabbi Yoḥanan said: Any Kohen who killed a
nefesh may not lift his hands in Birkas Kohanim.

If the nefesh is a part (albeit the lowest aspect) of the infinite soul, what does it mean to "kill" that part of the soul?


texts: Was Shlomo Molcho a great kabbalist or a false messiah?

texts: History records that a Portuguese Marano, Diego Peres (born 1500), after being spurned by Jewish adventurist David Reuveni, circumcised himself, changed his name to Shlomo Molcho, and went on a mission to convince Maranos everywhere to return to Judaism.  History records, also, that he correctly predicted a flood in Rome and an earthquake in Portugal, gaining him the respect and protection from the Inquisition from Pope Clement VII.  He later fled to Turkey and Eretz Israel and was known to be a student of Rabbi Joseph Karo, among others.  In 1532 he was burned at the stake by Emperor Charles V of the Holy Roman Empire.  See, e.g. Dimont, Max I., "Jews, God and History." Secular historians have named Molcho as a false messiah.  Yet in some Hasidic circles -- especially those of Galicia and Hungary -- he is revered as a saint and Kabbalist.  Which version is true?


texts:
Mas'e 33:50–56:

  God said to Moses…:

    Speak to the Jews, and tell them:

      When you[plural] cross the Jordan to Canaan land: you[plural] shall get rid of the land's dwellers from before you[plural]; you[plural] shall destroy all their bowing-floors; you[plural] shall destroy all their formed idols; and you[plural] shall destroy all their altars. You[plural] shall empty out the land and you[plural] shall dwell in it, for I have given you[plural] the land to inherit it. You[plural] shall bequeath the land via a lottery to your[plural] families: to the many, you[plural] shall increase his plot; to the few, you[singular] shall decrease his plot; to wherever the lottery came out for him, it shall be for him; according to the tribes of your[plural] fathers shall you[plural] self-assign plots. And if you[plural] won't get rid of the land's dwellers from before you[plural], then the ones that remain of them will be as nails in your[plural] eyes and as thorns in your[plural] sides, and they will bother you[plural] on the land you[plural] are dwelling on; and as I thought to do to them, I will do to you[plural].

Why is that one singular verb "you[singular] shall decrease" ("תַּמְעִיט") in there?

Note: I've looked in the following resources for an answer to this question, to no avail: Yalkut Shim'oni, Sifre, Midrash Raba, Onkelus, so-called Yonasan ben Uziel, R. Saadya Gaon (Hebrew), Rashi (and also: Amar N'ke, Mizrachi, L'vush, Taz, Gur Arye, Sifse Chachamim), R. Bachya b. Asher, Ramban, Rashbam, ibn Ezra, Chizkuni, Daas Z'kenim, Ralbag, Rosh, Baal Haturim (short and long), Tol'dos Yitzchak (R. Yitzchak Karo), Alshich, Abarbanel, Yaer/Passhegen (on Onkelus), K'le Yakar, S'forno, Or Hachayim, Minchas Shay, Haamek Davar, R. S. R. Hirsch (English), Malbim, Tora T'mima, Tosefes B'racha, Hak'sav V'hakabala, Meshech Chochma, Havanas Hamikra (R. Vulf Heidenheim), Har'chasim L'vik'a, Yen Hatov (on the targumin), Shaare Aharon, Tora Sh'lema, R. Aryeh Kaplan, Emes L'yaakov (R. Kamenetsky). Nor does the version of Tol'dos Aharon that I checked have anything for verse 54. I do note that Onkelus renders it as "you[plural] shall decrease".


texts:
Jews are commonly referred to as "the chosen people". I've heard it comes from Exodus 19:5 ("וִהְיִיתֶם לִי סְגֻלָּה מִכָּל הָעַמִּים", "ye shall be Mine own treasure from among all peoples", JPS). But what does this mean exactly? What is this "chosenness" or status as a "treasure"? Specifically does it mean

that we're singled out for rights? for better treatment, by God, in this world? in the next?
that we're singled out for responsibilities?
that we're singled out for (kivyachol) emotions? that God loves us more?
more than one of these? Something else?

To be clear: I'm asking specifically about Exodus 19:5. I'm asking about "chosen" only as an interpretation of Exodus 19:5, and not independently. (The reason for this is that it would be very hard to answer "what does 'chosen' mean when people say it" from sources; interpretation of a verse in Exodus may be easier.) If, or to the extent, "chosen" is not an interpretation of Exodus 19:5, I don't seek to know what "chosen" means.

I see a Wikipedia article on this, but it doesn't address this much and is unclear where it does. I seek sourced answers only, please.


texts:
The next blood donation clinic at my university is on Rosh Hashana and not for particular recipients. Would donating blood be halachically sound?

I don't think I could anyway because of all the signing of papers, but does it count as saving a life, thus waiving yom tov requirements?


texts: Should you avoid cemeteries the week before Yom Tov?

texts:
מִבְּשָׂרָם֙ לֹ֣א תֹאכֵ֔לוּ וּבְנִבְלָתָ֖ם לֹ֣א תִגָּ֑עוּ טְמֵאִ֥ים הֵ֖ם לָכֶֽם׃
Don't eat their [non-kosher animals'] meat and don't touch their corpses; they are impure for you
ובנבלתם לא תגעו. יכול יהו ישראל מזהרים על מגע נבלה, תלמוד לומר אמור אל הכהנים וגו' (ויקרא כא א), כהנים מזהרין ואין ישראל מזהרין קל וחמר מעתה ומה טמאת מת חמורה, לא הזהיר בה אלא כהנים, טמאת נבלה קלה לא כל שכן. ומה תלמוד לומר לא תגעו, ברגל. זהו שאמרו חיב אדם לטהר עצמו ברגל:
And don't touch their corpses.  You might think that Yisraelim shouldn't be allowed to touch dead animals.  This is impossible because [kal vachomer]  So why does it say "don't touch"?  During the regel.  Therefore the Rabbis said "A person is required to make himself pure for the holiday."
Shemini 11:8 and Rashi, from Rosh Hashana 16b

Because we don't have the Parah Adumah at the moment, we can't do this today.  However, that could change at any moment.  Is there any source for avoiding unnecessary visits to cemeteries the week before each regel so that, if we suddenly found a Parah Adumah, we could become pure in time for Yom Tov?
(Obviously this would not apply to taking care of immediate funeral needs.)
I've never heard of such a practice.  The Rama even quotes and approves of the reverse custom, to specifically visit a cemetery 6 days before Sukkos.


texts: Stainless steel valid knife that wasn't used for 3 days

texts:
The Simlah Chadasha (Siman 18) writes that if a knife with a Chazaka was held unused for three days - and one then slaughtered with it (without checking if it is smooth) and then lost it, that knife no longer retains it's Chazaka, as we are afraid that it may have gotten rusty, and the meat is forbidden.

Does this still apply to modern-day "Stainless Steel" knives?


texts: Does the Torah encourage monotheistic evangelism?

texts: Although Judaism is not a proselytizing religion in the classical sense, is there any responsibility to bring non-jews to monotheism and away from idolatry?


texts:
Who knows fourteen?
Please cite/link your sources, if possible. After about one business day, I will:

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: What are the various positions on davening in a non-sectarian chapel, such as at an airport?  (I presume there are various positions, but I do not know.  I read one position many years ago arguing against, but do not recall the details.)


texts:
If someone borrowed money and then declared bankruptcy, does he still have a halachic obligation to pay it back?

If the lender was a corporation (bank, etc.).
If the lender was a friend.

Do we say that "Dina Dmalchusa" declared the loan worthless?

Can one say that since a bank takes bankruptcy into account when giving a loan, bankruptcy was an implicit condition in the loan?


texts: Suppose someone accidentally counts the wrong day of the omer after making a bracha, and then realizes later that night what he had done. How should he rectify this? Should he count the correct day with/without a bracha? Should he do something else? What if he realizes in the morning that he counted the wrong day the previous night with a bracha?


texts: Anyone who says these people sinned is mistaken. For real?

texts:
The Gemara (Talmud Bavli Shabbos 55b-56b) relates that several Biblical figures who, from the text itself, seemed to have sinned, in reality did not. These statements take the form of "כל האומר פלוני חטא אינו אלא טועה" - "Anyone who says that So-and-so sinned is merely mistaken". The Talmud applies this to the following persons:

Reuven, when he seemingly cohabitated with his father's concubine,
Bilhah. (Bereshis 35:22)
Chofni and Pinchas, the sons of Eli, when they seemingly cheated those bringing offerings at Mishkan Shilo and cohabitated with the women who congregated at the Mishkan. (I Shmuel 2:12-17,22)
The sons of Shmuel, when they seemingly took bribes and corrupted
justice. (I Shmuel 8:3)
David, when he seemingly violated אשת איש and perhaps killed Uriah
indirectly. (II Shmuel 11:4, 15; 12:9)
Shlomo, when he seemingly became involved with idol worship. (I Melachim 11:4-6)

My question is, are these to be taken literally as historical accounts, or are they to be interpreted metaphorically like many other midrashim we find in the Talmud as they contradict the straightforward meaning of the text?


texts:
When one reads stories of the old Chasidim, from the Baal Shem Tov through the first few generations, the impression one is left with is of a movement very different from the Chasidim of today.  Specifically, Chasidim today are, across the board, associated with a level of stringency equalling if not exceeding that of other movements within Torah Judaism.

Where a Chosid of old might have considered himself to have davened Shacharis by going out into a forest for heartfelt conversation with G-d (R' Zisha, according to Buber's "Tales of the Hasidim") or sobbing into the paroches for five minutes at 2PM (told by R' Shlomo z'l about a Kotzker Chosid), this kind of behavior would be unthinkable in any Chasidic community today.

Was there a focal point at which the Chasidic movement re-aligned itself with the orthodoxy from which it originally sought to break?  If Chasidus was an attempt to revive Judaism and free it from the excessive legalism and stringency that dominated Ashkenazi Jewry until then, what caused it to apparently fall in to the same trap?

Having written this question, I now want to stress that I don't think immersion in stringency and legalism is a trap.  Rather, it is a legitimate expression of Judaism.  I'm just trying to better understand how and why Chasidus came back around to that which it seems to have originally been striving against.


texts: Why are tzitzis on a tallis katan tied the way they are?

texts:
Almost everywhere I've seen, they're tied on the bottom edge (i.e., the side where the decorative fringes are).

Yet according to the halacha, tzitzis need to hang in such a way that they are notef al hakeren. In the case of a tallis gadol, this means tying them the way it is usually tied because when you wear it, it ends up hanging in such a way that they hang down the corner. In other words, the "bottom" of a tallis gadol is not the "bottom" when it is worn.

In the case of the tallis katan, however, we never flip it onto the shoulders or wear it in such a way that having it tied on the bottom will allow it to hang in a way that it hangs down the corner -- it would have to be tied sideways for this to happen. Why is this not the case?


texts: May a Jewish actor remove his kippah in order to play a non-Jewish character?

texts: Pretty self explanatory really. Yarmulka or kippah is a minhag that we have to cover our heads. May Jewish actors remove their head covering for the purposes of their jobs?


texts: Does Midrash count as Torah sheBichtav (Written Torah)?

texts:
The Shulchan Aruch and Rama (47:2) write: "[You] need to bless [birkas hatorah] whether for mikra (Tanach), whether for mishnah, whether for gemara. Note: (3) Whether for midrash (Tur)."

The Mishnah Brurah (se'if katan 3) explains (citing the Pri Chadash): "The mechaber also agrees [that you have to say birkas hatorah for midrash], but he holds that [midrash] is included in mikra."

The mechaber holds that midrash is mikra? Does this mean that it counts as Torah shebichtav?

Some nafkei minayhu:

According to the idea in kabalah not to learn Torah shebichtav at night
According to the rule that you have to spend a third of your time learning Torah shebichtav


texts: Is there any issue for men going to the mikva at night? The customary thing seems to be to go before davening in the morning, or in the afternoon on erev Shabbos or Yom Tov, or at dawn on leil Shavuos, etc. What about during actual nighttime?


texts: In birkat kohanim, who calls out "kohanim"?

texts: Should the chazan be the one to say kohanim or a member of the tzibbur? If you hold that it should be a member of the tzibbur due to Hefsek why would it be a Hefsek for the chazan to say kohanim?


texts: Can a digital signature be used to finalize a kinyan?

texts: That is, can a code generated by a computer act as a legally binding signature for a contractual agreement in halacha? If so, is this true even if the code is not certified by a trusted authorized third party that verifies the identity of the signer with the code? If yes, then is this true even if there is no physical handwritten signature involved in the process of authorizing the certification (such as simply checking a box)? If all of the above are true then can this type of signature be used to make a significant purchase, like buying real estate?


texts: Does the mitzvah to return a lost object apply to aveirah items?

texts: I recently saw a flyer that quoted from R' Chaim Kanievsky, Shlita as saying that if one find a smartphone that is not "kosher" there is no mitzvah obligation to return it. Is this in fact the halacha; meaning if one finds an object that is "assur" or would cause the owner to sin (pornography) does the finder have an obligation to return it to the owner and judge the owner favorably that he has some sort of heter to own it? Or, would this be considered placing a stumbling block before a blind person?


texts: Was the rock the Moshe hit in Shemos 17 the be'er miriam

texts: Rashi in Bamidbar 20:2 notes that until Miriam died the be'er [literally well] gave water.  Was this be'er the rock which Moshe hit in Shemos 17? Or was it a well, and if so where is the first source for this in the Torah? Or is it just in Chazal?


texts: Is it permitted to pray for the death of an evil king or other evil national leader?

texts:
This is a subset of the question of "is it permissible to pray for anyone's death?" and "is it permissible to pray for an evil-doer's death?" and goes to the question of whether one may pray for the death (say by illness) of a very powerful evil doer, a national leader who is causing an illness to spread throughout a nation?  It certainly seems like it ought to be permitted. This is not about taking the action, but asking the Holy One to work out the wheels of justice so that he who is doing evil (failing to act, ignoring reasonable disease prevention strategies, attempting to profit from human suffering), is taken down by the evil he does. But if it is permitted, who says so?

I don't know where or to whom it might apply, but just in the abstract if such a situation should arise....?


texts: How MiYodea and other knowledge-sharing sites influence the future of Judaism?

texts:
The previously unknown availability and abundance of knowledge, both religious, and scientific surely impose a serious challenge to the existing structure of Torah study. I hear many Rabbis, Ram"im, Mashgichim complaining about losing their authority in the eyes of the new generation of Bachurim that have access to the Internet and Jewish knowledge-sharing sites such as Forum Otzar, or MiYodea or even Quora.

How do contemporary Rabbis see the long-lasting influence of those sites on the future of Judaism and the Jewish Orthodox community?


texts:
Reference in Gemora Shabbos 133a Daf Yomi recently to tzaraas (skin disease see Leviticus 13) on the foreskin regarding mila (circumcission). This implies babies can have tzaraas.

If tzaraas is not a physical affliction, when did the baby sin in-order to be afflicted?
 Surely he should have been warned -- on walls, clothes prior to body affliction?
 How would a baby atone for tzaraas per instructions in Torah?


texts: Did the Jews make a Bracha on eating the Mahn? Which Bracha did they make?


texts: Why record retracted opinions in the mishnah?

texts:
The mishna Keilim 9:2 records a disagreement between Beit Hillel and Beit Shammai, and then records that Beit Hillel retracted their opinion and agreed with Beit Shammai.

חבית שהיא מלאה משקין טהורין, ומניקית בתוכה--מוקפת צמיד פתיל, ונתונה באוהל המת--בית שמאי אומרין, החבית והמשקין טהורין, ומניקית טמאה; בית הלל אומרין, אף מניקית טהורה.  חזרו בית הלל להורות כדברי בית שמאי.
A jar that was full of clean liquids, with a siphon in it, and it had a tightly fitting cover and was in a tent in which there was a corpse: Bet Shammai says: both the jar and the liquids are clean but the siphon is unclean. And Bet Hillel says: the siphon also is clean. Bet Hillel changed their mind and ruled in agreement with Bet Shammai.
[Hebrew from Mechon Mamre, English from Sefaria]

Why was Beit Hillel's original opinion included here? Why not just include Beit Shammai's opinion (perhaps anonymously)? A similar question can be asked for Ohalot/Ahilot 5:3–4, where the same occurs.
Note that this also occurs in several other places: Yevamot 15:2–3, Gittin 4:5, Eduyot 1:12–14, that I know of. However, in these additional cases, there is a discussion between Beit Hillel/Shammai that precedes the retraction, and hence it's understandable why Beit Hillel's original point of view was included. I admit that some discussion of the Keilim/Ohalot cases are included in Eduyot, but the question remains of why they're taught in such a manner in Keilim/Ohalot.


texts:
Why do bad things happen to good people?

And, even if they do, bad things, not good things, should happen to bad people!


texts: Is there a list of schools/yeshivos that implement (at least partially) the Zylberman method of teaching Judaic studies, especially in the northeast United States (e.g. by focusing on studying/memorizing most/all of Tanach between ~5 and ~10 years of age; studying/memorizing most/all of Mishnayos/Rambam/Halachic codes between ~10 and ~15 years of age; and only engaging in in-depth Talmudic analysis in adolescence [e.g. at ~15], as per Avoth 5:21 and as advocated for by, e.g., the Maharal and Vilna Gaon)?


texts: In the Shulchan Aruch (YD 351), the Mechebar writes that a man is buried in a talit with tzitzit, and the Rema adds that the tzitzit are made posul. Some googling (as well as checking with my local chevra kadisha), reveals that the Rema's position is a common practice, at least for Ashkenazim. What about Sephardim? Do they generally follow the Rema's opinion as well, or do they leave the tzitzit intact?


texts: The Kitzur Shulchan Aruch brings down a minhag to make three Brachos (Eisvay, Minay, Nosson Reiach tov Lapri) on Smell on Yom Kippur to make up for The Hundred bracha a day Obligation and in some Shuls there is one guy who always brings the Lemon with Cloves stuck in it. What Bracha is made on its smell?


texts: Source for Taanis Esther as a tikkun for the Eitz Hadaas?

texts:
In this article the author asserts in the name of Rav Chaim Vital that

  The three-day fast that Mordechai and Esther ordered for the Jewish people, says Rav Chaim Vital, was a tikkun for the original sin of eating from the Eitz Hadaas.

I would like to know where this statement is located in the writings of R' Vital.


texts:
I have a picture frame I made as a kid that's decorated with uncook, dry pasta (and has paint over it).

So far every year I've put it away for Pesaj.

What are the rules and considerations for items that while made of hametz can't be eaten any more?


texts: Different listed times of tzeit hakochavim

texts: Tzeit hakochavim is an important time of day. For instance, as far as I know it is the earliest time for Shema in the evening. I've seen many calculations of that  time (nine are displayed on myzmanim.com and there might be more that aren't). Are there halachic sources which pertain to the question of how tzeit hakochavim should be calculated? What is the basis for the differing calculations?


texts: What portion of his income would a Jew following the sacrificial laws give?

texts:
Christians are often told that tithing is a practice established in the law of Moses, and may be expected to respect this as a baseline for giving.

But as I read through the Pentateuch, I see quite a few tithes and offerings. Some is for priests, some is for festivals. There are sin offerings and peace offerings. Surely this is more than the oft-attributed ten percent, no? I've some people reckon closer to 25 or thirty percent of an average Jew's salary, but without referencing specific offerings in scripture or working out any math.

So the question is, what are the tithes and offerings in the Pentateuch, and how much would they have cost an average Jew at the time, as a proportion of their income?


texts: When one wants to visit the Ohel, the Lubavitcher Rebbes' grave, one is asked to take off his shoes.  Halachically, one does not take one's shoes when visiting many other holy sites, e.g. the Kotel.  Is this practice Mutar, or is it better not to visit the Ohel?


texts: bringing back in garbage pails on Yom Tov

texts: If your garbage gets picked up on Yom Tov are you allowed to bring back into your property your garbage pails on Yom Tov?


texts: Is it a problem to eat in the succah before Sukkot?

texts:
Can someone eat in the Succah before Sukkot, or could it be a problem of bal tosif?

Does it make a difference if it's like, an hour before candle lighting, the morning of erev chag, or a week before?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Can one purchase Seforim during the nine days?

texts: One is not supposed to do any activities that make a person happy during the nine days. See SA Orach Chaim סימן תקנא & Mishna Berurah quoting the Magen Avraham. Is one allowed to buy new Seforim/Judaism related books during the nine days? Would it matter if he doesn't need them for his learning now?


texts:
The mishnah (Megillah 1:4) tells us:

אֵין בֵּין אַדָּר הָרִאשׁוֹן לַאֲדָר הַשֵּׁנִי אֶלָּא קְרִיאַת הַמְּגִלָּה וּמַתָּנוֹת לָאֶבְיוֹנִים
There is no difference between the Adar I and Adar II except for the reading of the megillah and gifts to the poor.

I've tried and failed many times to make my Adars the same, but I make mistakes.  E.g., I can never remember what I had for dinner on 4 Adar I by the time 4 Adar II comes around, and it's hard to remember to get up at 6am on 20 Adar I because I have to catch a flight on 20 Adar II.  Sometimes I'm even in different cities or working at different jobs.  Once, I was even a month older come Adar II.
What are some suggestions people have to keep my Adars in line and keep this important mitzvah?  (I'd accept sourced answers or people's own experiences.)

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


texts: What is the law for a Goel Hadam (Avenger of Blood) outside of the Land of Israel?

texts: The halacha is you can only build a city of refuge in Israel. What if someone killed by accident outside of Israel. Can the relative of the guy who was killed go after and try to kill the murderer who killed by accident?


texts:
In Joshua 2:12-13(Mechon Mamre translation) the Torah reads:

12 Now therefore, I pray you, swear unto me by the LORD, since I have
dealt kindly with you, that ye also will deal kindly with my father's
house (Beit Av)--and give me a true token-- 13 and save alive my father, and my
mother, and my brethren, and my sisters, and all that they have, and
deliver our lives from death.'

And verse 18 reads:

Behold, when we come into the land, thou shalt bind this line of
scarlet thread in the window which thou didst let us down by; and thou
shalt gather unto thee into the house thy father, and thy mother, and
thy brethren, and all thy father's household (Beit Av).

Joshua 6:23 and 25

23 And the young men the spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had, all her kindred (Mishpachah) also they brought out; and they set them without the camp of Israel.  25 But Rahab the harlot, and her father's household, and all that she had, did Joshua save alive.

From these verses it seems that Mishpachah is part of Beit Av, while from Joshua 7:14-18 it seems that Mishpachah is part of a Shevet and a Beit Av is part of a Mishpachah:

14 In the morning therefore ye shall draw near by your tribes; and it shall be, that the tribe which the LORD taketh shall come near by families; and the family which the LORD shall take shall come near by households; and the household which the LORD shall take shall come near man by man. 15 And it shall be that he that is taken with the devoted thing shall be burnt with fire, he and all that he hath; because he hath transgressed the covenant of the LORD, and because he hath wrought a wanton deed in Israel.' 16 So Joshua rose up early in the morning, and brought Israel near by their tribes; and the tribe of Judah was taken. 17 And he brought near the family of Judah; and he took the family of the Zerahites. And he brought near the family of the Zerahites man by man; and Zabdi was taken. 18 And he brought near his household man by man; and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken.

Can anyone explain me which makes part of what?


texts:
There already exists on this site, discussions about gambling in halacha - see here, here and here etc. I would like to focus specifically within the context of Chanukah and an apparent minhag (custom) of those who play games that involve gambling.
It is mentioned in a couple of places that certain acharonim spoke out against the practise of gambling on Chanukah, whether it be through the dreidel or some form of card games. For example the Chasam Sofer here is noted to have been upset at the practise of using the dreidel in this way. Yet, the Chavos Yair 126, as mentioned here writes that the rabbis in his town enacted a policy to ban playing cards, except on Chanukah.
Meanwhile, I saw on Halachapedia (footnote 16) that the Piskei Teshuvos (670:4 n. 25) quotes the Shefa Chaim OC 2:283 who says that there is no issue of gambling because just like a father and son may gamble since they don’t care who wins or loses, on Chanukah everyone is like one family.
Alternatively, Rav Yisrael of Ruzhin is cited as encouraging his followers to play dreidel (in a gambling fashion) on the last day of Chanukah, “for what one gains on Zos Chanukah is not easily lost” (refer to Ner Yisrael 5747, p. 18).
So my question is, if we don't normally encourage gambling, how then did such a custom emerge on Chanukah? And not only that, gain the support of several Rabbonim.


texts: Is one allowed to make Kneidlach when the last day of Pesach is Shabbos?

texts:
According to those who eat Gebrotz only on the last day of Pesach, is one allowed to make Mazta balls when the last day of Pesach is Shabbos?

On a normal year, one can cook and eat Gebrotz on the last day, however, when the last day of Pesach falls out on Shabbos, can one cook Gebrotz on Friday?


texts:
There is a technique called Fruit carving, consisting on cutting food into a pleasant shape.
Is it permitted to carve such things on Shabbat? (And on Yom Tov)

Reflection may make a difference between giving a concrete shape, or just an abstract one.


texts: On Tisha b'Av and Yom Kippur, we are not supposed to lave our hands. Resultantly, on Tisha b'Av and Yom Kippur, do we say "baruch… n'tilat yadayim" in birchot hashachar?


texts: Why do most Chumashim mark the end of a Sidra with 3 parsha markings?

texts:
With the exception of the end of Vayigash, every Sidrah (Shabbat weekly Torah reading) ends at a parsha (paragraph end.)

When there is a parsha end in the middle of the sidrah, Chumashim use a single ס or פ. At the end of the sidrah, most Chumashim use 3  ס or פ. (See an example here.)

Why do they use more than one, and why specifically 3 (as opposed to 2 or 4, etc.)?


texts:
Shalom,

I have heard many times that there is a problem with drawing on your skin with ink. Can anyone provide sources on the topic? I would like to know things like what issur this falls under and if there are certain types of ink that are more problematic than others etc.

I saw a related post here:
Is getting a "fake" tattoo a violation of halacha?
It does not address my question directly though.

Thanks!


texts: Drinking another Kos between the First and second Kos

texts:
In siman 473:3 the Shulachan Aruch writes that one can drink as many cups as one would like but between the first and second one shouldn't only if a great need arises.

The Mishna Brurah discusses whether if one does drink in between the first or second does he need to make a bracha and he notes an idea that since the wine is before him he would not need to make another bracha.

Why in Mishna Brura 472:21 he brings the opinion that one should not drink the first kos again if they did not lean ,why doesn't the Mishna Brurah use the idea of the wine is in front of you and ones daas is not disrupted and one can drink again without making a bracha?


texts: Is there a source in the gemara for "Blei Gissen" (pouring lead)?

texts:
A recent article in the 5 Towns Jewish Times claims

  Blei gissen, the technique of pouring lead to nullify ayin ha’ra, the poisonous evil eye, has its source in the Gemara ...

In his critique of the article, R' Natan Slifkin points out that the article does not provide said source, and that he has been unable to find it. He goes on to show that there are sources for this practice outside the Gemara, and indeed, outside Judaism - in ancient Greece and in Germany.

R' Yosef Gavriel Bechover also appears to be unaware of a source in the Gemara, suggesting instead, tongue-in-cheek, that "Gemara" must be a typo for "Germany."

So, is there a source for this practice in the Gemara? If so, where?


texts: How can Hashem make a mistake in thinking to make the world with Elokim (Midas Hadin)

texts:
Genesis 1:1 Rashi s.v. ברא א-להים:

  ברא א-להים: ולא אמר ברא ה׳, שבתחלה עלה במחשבה לבראתו במדת הדין, ראה שאין העולם מתקיים, הקדים מדת רחמים ושתפה למדת הדין, היינו דכתיב (להלן ב ד) ביום עשות ה׳ א-להים ארץ ושמים׃

I have a few questions from 1:1-2:4 on this point:

How can Hakodosh Baruch Hu make a mistake in thinking to make the world with Elokim (Midas Hadin)?
How can Hakodosh Baruch Hu make an even a bigger mistake in lasting until 2:4 (see rashi) with the same mistake? Even when, for example, humans make a house, if they see one wall falls down they make the wall with a different, stronger material. So this seems like an even bigger mistake by Hashem for keeping Elokim until 2:4.
So you're saying that 1:1-2:14 is just the creation that Hashem made with midas hadin which could not survive?
If not then why does it keep saying Elokim from 1:1-2:4 and He only realizes His mistake at 2:14 after creation?


texts: In what sense did G-d live in the Temple, in the understanding of Jews prior to the Temple's destruction?

texts:
I'm going to be extra careful with this question, because I think that it would be easy to say something the wrong way and cause serious offense.  If I do cause offense, I apologize in advance, and I assure you that I didn't intend it.  My ignorance is the problem, not my intentions.

I have been led to believe that during the Second Temple period, Jews believed that G-d literally lived in the Temple, specifically in the Holy of Holies.  Of course, He also lived everywhere else, but I was taught that the idea was that G-d was sort of "most present" in the Holy of Holies.
I'm a bit puzzled by the idea that G-d, who is usually described as being omnipresent, has a specific "home".  The only way I can make sense of this is to assume that the presence of G-d basically "entered" the physical world at the Holy of Holies, and perhaps radiated outwards from there into the rest of the world.
I would have to assume that the Temple's destruction didn't affect G-d's presence in the world (His presence is too powerful to be altered by the actions of mere mortals), but I would also assume that the relationship between G-d and the Temple has changed as a result of the destruction, and as a result, the understanding of that relationship has also changed.
What else should I know about the relationship of G-d to the Temple, in terms of G-d living in the Holy of Holies?  I'm specifically interested in how Jews in the Second Temple period understood this issue.

Note:  I don't know how to read Hebrew, and most of the tags are written in Hebrew, so I would appreciate any help I can get with applying the correct tags on this question.


texts: Does Hillel International perform conversion?

texts: I am a college student who is a Noahide and is strongly considering conversion to Judaism; I know I definitely want to convert into Reform. Given that the synagogue is a bit further away from campus, I'd like to do my conversion studies and be overseen by a rabbi at my school's Hillel. Does Hillel International do such things? Does it align itself with any of the modern sects?


texts: Did the Karaites and the Sadducees believe in the same "Judaism"?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Can You Benefit from Something To Which You are Indifferent Or Are Happy Not To Have

texts:
Scenario:

Reuven is on a flight and the TV screens built into the seats are not working.  Reuven is happy because he doesn’t have to deal with the yetzer hara in front of him and he can learn Gemara instead.  He goes to the bathroom and overhears Shimon asking the flight attendant in the back if he can get a voucher for not having been able to use the TV. The flight attendant explains how to obtain one.  Reuven thinks to himself, “Why can’t I claim a voucher too,” since his TV was also not working.  However, not only did Reuven not care that his TV wasn’t working but he was happy.

Question:

Can Reuven benefit (i.e. Receive a voucher if the airline is willing to offer one) for having paid for use of the TV as part of the airfaire even though he didn’t care to use the TV or was happy it was not working?


texts:
I read in a sefer (The Wisdom in the Hebrew Months volume 2 by Zvi Ryzman) which cited the Yalkut Shimoni as stating the following:

• Mesushelach, who was a perfect tzaddik, died on 11 Cheshvan, one week before the flood began.

• Benyamin was born on 11 Cheshvan and died 115 years later.

• HaKadosh Baruch Hu will pay back in Mar Cheshvan' [for not having inaugurated the Mishkan in that month].

Does anyone where the Yalkut Shimoni says this?


texts: What does the word לאַטקעס (latkes) mean?

texts: לאַטקעס is the Yiddish word used for the potato pancakes commonly and commemoratively eaten on Chanukah. Where does the word לאַטקעס come from originally? What exactly does it mean?


texts: Is there an online list of Perakim of Mishnayos arranged alphabetically?

texts: There is a popular custom cited by Chabad to recite Mishnayos which initialize the deceased’s name. While they note that many Siddurim and Mishnayos have a list which alphabetizes the Mishnayos by letter, I’m struggling to find such a list online. Does such a list exist?


texts: Is there a source for the notion that someone who is killed "Al Kiddush Hashem" is not held accountable for his sins and goes straight to Gan Eden? Does this apply only when dying willingly?


texts: After "leining" the Torah, we pick up the Torah scroll to show everyone. Why do we do this?


texts: What to do if I start saying the wrong berakha?

texts:
Sometimes, if I'm not paying too much attention to what I'm doing, I accidentally say asher yatzar when I'm commencing a berakha over food. Obviously, I should pay more attention to what I'm doing but, bediavad:

If somebody does start saying asher yatzar in a berakha that does not require it, should s/he stop and start again from the beginning?
Is there a fall-back berakha that can be made (ie: to turn this quickly into a berakha for something else that can easily be done immediately after reciting it)?
Would quickly turning this into a berakha for something else be problematic - ie: because the individual making the berakha didn't have that action originally in mind? (Any more problematic, that is, than reciting a berakha over something while one's mind is wandering anyway?)


texts: I see a lot of Halachic and Aggadic texts where the words גוי, נכרי, עכו"ם are all used interchangeably. Usually I notice it in places where two people are using different versions of a text (one from a newer publication, one an older version), and one version has one word, and the other version the other word. Is one of these words considered more politically correct than the other? More modern? Less modern? What's the deal with the substitutions?


texts: Walking In-front of Someone Davening Shemona Esrei

texts:
I read somewhere that shtenders, chairs, tables and benches aren’t considered an interruption between the one davening and one passing before him unless the shtender is 10 טפחים tall by 4 טפחים wide. Where is the halachic source for this?
I also read that even if there is an interposition of 10 טפחים and 4 טפחים wide one should be strict not to pass before someone davening. Where is the halachic source for this?


texts: Where does Ramban discuss OCD and the mikvah?

texts:
I was told that the Ramban writes regarding women who have awful problems using the mikvah because they keep worrying they're not clean enough -- in today's terms, we call that obsessive-compulsive disorder.

Can anyone help me locate this Ramban, please?


texts: Why does the gemora in Manachot 38b  interupt its own flow of conversation?

texts:
In Manachot 38b we see the following lines of Gemora (Translated by Soncino)

As the sons of R. Hiyya said, Curtailed blue threads are valid; curtailed hyssop twigs are valid. What is the minimum length of a curtailed thread? — Bar Hamduri stated in the name of Samuel, There must be sufficient to make a loop therewith. The question was raised: Does ‘sufficient to make a loop’ mean to make a loop of all the threads together,  or of each thread separately? — This remains undecided. R. Ashi raised the question: How is it if [the curtailed threads] are so thick that one cannot make a loop with them, although had they been thinner one could have made a loop with them? — R. Aha the son of Raba answered R. Ashi, They are most certainly [valid], since the precept is all the more noticeable thereby
Who is the Tanna that disagrees with Rabbi?  It is the Tanna of the following Baraitha. For it was taught: R. Isaac says in the name of R. Nathan who said it in the name of R. Jose the Galilean and who in turn said it in the name of R. Johanan b. Nuri, If a man has no blue threads he should insert all white threads.
Raba said, You can infer from this that one must make a knot after each joint; for should you hold that this is not necessary, then how could the sons of R. Hiyya have said, Curtailed blue threads are valid, also curtailed hyssop twigs are valid? As soon as the upper knot becomes loose it would all become undone!  —

Now my question is: Why is the Italicized part of the Gemora placed between the two bolded parts? Shouldn't it come after the second bolded section or before the first?
Raba says "You can infer from this", but the "this" he is referring to, is obviously the first bolded statement, and not a reference to "Who is the tana".  You would expect the "this" that Raba is referring to, to not be interrupted with unrelated material about the original mishna and the author of the anonymous opinion which disagrees with Rebbe.


texts: Why can't Eliyahu come on Shabbos Erev Pesach?

texts:
The Gemara in Pesachim (13a) writes that R' Elazar Ben Yehuda from Bartosa says that if the day before Pesach falls on Shabbos (when one can't burn Chametz), one should destroy all his Chametz on Friday. This includes Teruma which became impure Biblically, out of doubt, and even pure Teruma which he won't have time to eat.

The Rabbis said that pure Teruma shouldn't be burnt (one isn't allowed to destroy Teruma). R' Elazar asked them why not, as it will have to be destroyed anyways. They answer that there may be guests who are hiding outside the city wall who will come on Shabbos and you will be able to feed him some of the Teruma. R' Elazar asked that if we worry about such far-fetched cases, why not then say that perhaps Eliyahu will come and inform us that the Teruma that's Tamei out of doubt is really pure.

The Rabbis said that we know that Eliyahu won't come on Erev Yom Tov.

However, if one looks at a parallel quote in Eiruvin (43b) which says that Eliyahu won't come on Erev Shabbos and Erev Yom Tov since we're going to have to greet him and won't have time to prepare for Shabbos.

So why can't Eliyahu come on a Shabbos Erev Yom Tov? One can't do any hachana (preperations) on Shabbos anyways.


texts: How can one properly set the table on Shabbat?

texts: If one has a pile of mixed flatware, how can one set the table on Shabbat without violating the melacha of borer? By selecting knives, spoons and forks from the pile, one is "selecting".


texts: Can a women's mikvah be used to immerse vessels?

texts:
What happens if a vessel/container drops into a women's mikvah. Does it render it invalid?

Thank you!


texts:
Living people sometimes have "שליט״א" added after their respective names. This means, roughly, "may he live a good, long life". That seems like a nice blessing for anyone; yet, in my experience, only great people (rabbis and the like) and forebears are so blessed. I wonder why this is.

Does anyone know of a source that discusses, specifically, the use of "שליט״א" either only for special people or for all (not unworthy) people? What does that source say?

But I'm guessing there's no such source. In that case:

How long has this blessing been in use? Did it start as a blessing only for special people or for all (not unworthy) people? If it started general, when did it become specific?


texts:
Parallel to this.
The root ayin-vet-dalet seems to have three separate uses according to the Even Shoshan:
as a noun, eved means A) a person who is owned by another or who is forced to work for another, B) a nickname for someone trusted by and loyal to Hashem C) a way a person refers to himself when speaking to someone greater than he
as a verb, avad refers to (depending on conjugation) A) did work B) worked for another person B') placed work on another C) fulfilled the commandments of a deity
as a noun Avodah refers to A) physical work B) task C) religious performance
Other than by interpretation (using context or tradition) is there any way to see the specific meaning (grammar, punctuation, trope, speaker etc)?
For example, Hashem (Shemot 4 and forward) tells Moshe to have Par'oh release the people (slaves) so that the people can "Serve" Hashem, but the roots are the same. One could reread the lines to mean that the people worship Par'oh and have to be enslaved to Hashem. In Yeshayahu 28:21 Hashem performs "tasks that are astounding" (נָכְרִיָּ֖ה עֲבֹדָתֽוֹ) but someone could misread it to think that the tasks are physical actions done by a physical being and not tasks/functions (though, yes, the lines are much blurrier here)
Do we know, external to post facto interpretation, what the text meant in each case of the use of the root and its forms?


texts: Eating by someone with good intentions but poor knowledge

texts:
Is it, in principle, a problem to eat by a shomer-Shabbos Jew who has good intentions, but only basic knowledge of the laws of kashrus?

His involuntary sins--presumed, not known--are not a problem for him. But are they for you?


texts: Between Shemini Atzeres and the Shemoneh Esrei 9th blessing's prayer for rain

texts:
In the Shemoneh Esrei, the line "who makes the wind blow and the rain descend" is added to the Second Blessing from Shemini Atzeres. The request to "give dew and rain for a blessing" is not added to the Ninth Blessing until a variable time a few weeks later. Both then run until Pesach.

Have any other qualities, beyond the physical one of its possibly raining, ever been ascribed to this period between Shemini Atzeres and the time when rain is positively required?


texts: Understanding the usage of וגומר and וכולו

texts: Why are the terms וגומר and וכולו used instead of just writing out the rest of the sentence? When were these terms first instituted?


texts: I’m looking for an in depth explanation of the Lecha Dodi we say on Friday night. Is there any peirush out there that does this?


texts: Is a man allowed to say a bracha for a woman if it is a mitzvat aseh shehazman grama and he has already fulfilled his mitzvah?

texts: The Rama in Orach Chaim 589:6 states that a man may not say a bracha on the shofar for women who have not yet heard it, if he has already fulfilled his obligation.  Why wouldn't the concept of arvut apply here?  She has opted into a mitzvat aseh shehazman grama, a mitzvah d'oraita. Could a man not say the bracha on netilat lulav or leishev basukkah either if she were performing those mitzvot? Ashkenazi women do say a bracha, so if a woman doesn't know it herself, why couldn't a man with an initial greater obligation say it for her?


texts: What are the parameters of hiddurim? To me, it seems as if the term is used somewhat arbitrarily.


texts: Why do some korbanos and not others require n'sachim?

texts: Some korbanos require n'sachim (accompanying flour, oil, and wine) and some do not: specifically, all korbanos require n'sachim except the b'chor, the maasar b'hema, the pesach, and most chataos and ashamos. (Source, mishna, M'nachos daf 90.) Why do the members of the one class of korbanos require n'sachim while the members of the other do not? (I'm not asking how we know the difference: there are p'sukim from which each case is derived. I'm asking why the difference exists.)


texts: Which articles have to go into shaimous?

texts: What are the halachos of articles with Torah on them or Hashem's name, which can be thrown out and which need to be treated with care and be given to a organization that deals with it as shaimous?


texts: How could the time of when the Azazel red strip turns to white be imprecise?

texts:
In Yoma on 67a, in the middle, it talks about the where the strip of red wool should be tied before sending the goat off the side of the mountain.

As far as I understand (and with the help of the Artscroll's commentary), it is saying that half of the strip should be tied to the rock and half to the goat's horns.

This appears to be because "when the strip turns white, the designee may be satisfied that atonement has been achieved, and he may neglect to push the Azazel goat off the cliff." (Rashi + Artscroll)

My question is: How could such an instance possibly happen? Isn't the change of color of the wool a miraculous occurrence? It is not like it is a "natural" function of atonement that wool should turn from red to white. And if it is something miraculous, we understand that it is beyond nature and certainly something that Hashem would not let happen a second too early or a second too late. So, how could the Gemara even consider the possibility that the strip would change color before the person with the goat has finished his duty?

And, I suppose a second, related question is: If the strip did turn white before he pushes the goat, then what purpose need he continue to do the Azazel service? It seems like atonement has been achieved.


texts: Standing for MiSheBerachs and certain other communal Tefilloth

texts:
In many congregations (especially the YU/OU/Young Israel affiliated) it is customary - sometimes even announced from the podium - to stand for the prayer for the State of Israel and the Israeli armed forces.  In my current Shul, the prayer for the U.S. is also recited at the same interval and everyone stands throughout.  But in the Shul I attended my entire childhood through adolescence, all of these were recited by the rabbi while the Torah was on the Bimah, immediately following the MiSheBerach(s) for the sick.

It is almost universal (with one notable exception that I can think of) that nobody is asked to stand, and that nobody specifically rises, for the MiSheBerachs for the sick.  Hence, in my childhood Shul, nobody rose for any of these Tefilloth.

Why is it so commonly accepted that one must rise for the former but not for the latter type of communal Tefillah?


texts: If you have a family to support and don't have another job lined up, are you allowed to quit your job?


texts:
Is there anything to say or do if you accidentally drop a sefer on the floor, besides kissing it and putting it back?

*not a sefer Torah, ch"v!


texts: Does poseach es yadecha belong in the first paragraph of bentching?

texts: Some bentchers include the pasuk 'poseach es yadecha..." at the end of the first paragraph of bentching (before the closing bracha), while others do not. What is the correct girsa? Are there different minhagim?


texts: Can a Blind Person make Matzah for the Seder?

texts:
According to the halachot I am learning (Dirshu Halacha Yomi), "Therefore, the following people who are unable to bear in mind this intention, may not be involved in the matzah baking process: a non-Jew, a deaf-mute, a minor, and one who does not have full mental faculties."

This made me think about other people who may be unable to make matza.

The halacha from last week indicated that while forming the dough, the baker must look for certain signs, "These signs include; cracks forming on the dough or the color of the dough’s surface turning white" and they indicate that the dough is becoming chametz.

If an intrinsic aspect to making Matzah for the seder requires looking for visible signs, may a blind person be a baker of these matzot? And if not, is he included somewhere in a list of those not allowed?


texts: I remember seeing a passuk that has the phrase "abrah kadabrah," or maybe a Rishon. Does anyone know a source?


texts: The coming of the Messiah is a fundamental part of Judaism. But is it even mentioned in the Pentateuch? I've never studied any Perashah that talks about this. And if it isn't, why is it so important?


texts: If Kol Nidre is effective, why do people do hatarat nedarim?

texts: It seems to be unnecessary. Also, why do the specific Hatarat Nedarim on Erev Rosh Hashanah if we do it anyway just before Yom Kippur?


texts: I seem to recall hearing that the Rambam stated somewhere that animal sacrifices were not necessary from G-d's point of view, but that He decided to institute them because of what the Israelites were used to. Anyone know which text this is or if I've miss attributed it?


texts:
In the Hayom Yom of a few days ago, the Lubavitcher Rebbe writes,

  The sins of Israel in the time of the Greeks were: Fraternizing with
  the Greeks, studying their culture, profaning Shabbat and Holy Days,
  eating t'reifa and neglecting Jewish tahara.

It is clear enough how most items on this list are sinful--"fraternizing" I could understand, on one end, as referring to eating meals or drinking wine with goyim, as we are not supposed to--but I'm really not sure what is technically wrong with "studying their culture." The only thing I can possibly imagine is that one shouldn't do that at the expense of Torah study unless there is some need. Is this what is being referred to here? Or is there something else sinful about studying Greek culture?


texts: What is the status of the psak of a Maharat?

texts: If an orthodox male Rabbi bestows semicha on a woman (dubbed Maharat), what is the status of her halachic decisions? This question is irrespective of whether or not the male Rabbi should confer semicha and whether or not the woman should publicly render halachic decisions. I am asking if, after the fact, Person X got a psak from a Maharat is that psak binding on Person X?


texts: Is the base for bloodletting in the Talmud purely "scientific" or traditional?

texts:
Bloodletting (הקזת דם) was a commonplace medical procedure in the Mishnaic times (see Shabbos 129).
It is widely accepted that the ancient healers believed that:

  "...  many diseases were caused by plethoras, or overabundances, in the blood... "Bleeding" a patient to health was modeled on the process of menstruation. Hippocrates believed that menstruation functioned to "purge women of bad humors". During the Roman Empire, the Greek physician Galen, who subscribed to the teachings of Hippocrates, advocated physician-initiated bloodletting... The Talmud recommended a specific day of the week and days of the month for bloodletting... (WIKI ibid)"

Rambam started to treat the bloodletting with more caution (Deos 4,14):

  "לא ירגיל אדם עצמו להקיז דם תמיד, ולא יקיז דם אלא אם היה צריך לו ביותר; ...".

We also know that hurting oneself is a transgression, and today the bloodletting would be forbidden after proven seriously wrong. The Sages themselves saw a great danger in it.

I wonder if the Sages' practice of bloodletting was based purely on the medical customs of the leading "scientists" of their times, or had some Jewish traditional roots?

Please notice, this question is not about the benefits/dangers of bloodletting, but about its origin.


texts:
The question is the following: do mitzvot have intrinsic value, or only extrinsic value. A ramification of this is the following scenario: A person has two ways of performing an act; one of them would fulfill an optional mitzvah (see below), while the other, for technical reasons, would not. Assuming (in this thought experiment) that the positive effects of mitzvos (e.g. improving one's character traits and improving society) would be identically achieved with both acts, is there any advantage performing the act that fulfills a mitzvah.

The question comes down to whether there is intrinsic value to the mitzvot.

A corollary of this question is whether one receives divine reward for the mitzvos themselves, or only for the resultant benefits (e.g. self perfection).

What are the views of the Rishonim (medieval Jews) on the matter.

Note: I am not asking whether there is extrinsic value to the mitzvot; i.e. ta'amei hamitzvot. I am asking if there is only extrinsic value in the mitzvot.
I am also not looking for the views of the Zohar. Furthermore, I am aware that one who violates a negative commandment, or neglects a positive commandment faces punishment. This would certainly be a reason to perform them. However, this is not "intrinsic value". Thus, the practical relevance of the question is to mitzvot kiyumiot (optional mitzvot).


texts:
This link suggests it is appropriate to say "Baruch Dayan Emes" (presumably without H''s name) even if you didn't know the person.

But what if the person passed away a long time ago, and it is only news to you? What if it was a particularly painful loss, like a child R"L? If not "Baruch Dayan Emes," what, if anything, should you say upon hearing about such a thing? We shouldnt hear.


texts: Visiting a sick parent who doesn't want visitors

texts:
If one's parent is ill, one would probably want to visit. It is, it seems, some level of mitzvah (though it isn't explicitly on the Rambam's list of 613, it is included under some other general category).
However, honoring parents is also a mitzvah (number 59 on the aforementioned list). The Aish website includes this statement:

In general, a child should be eager to fulfill his parents' wishes. There are some limits, however:

This first limit is

If a parent instructs a child to do something that violates Jewish law, the child should respectfully refuse to do so [30]
[30] Yoreh De'ah 240:15, based on Leviticus 19:3 with Rashi. This includes posthumous requests, such as to cremate the parent's body (Achiezer 3:72, based on Maimonides – Avel 12:1), or not to say Kaddish (Yabia Omer, vol. 6 – YD 31:4).

This concept of the conflicting obligations, kibbud vs. keeping the mitzvot is discussed in general here.
What happens in a case where a parent expressly states that she or he does not want any visitors when sick -- no calls or anything else -- the parent wants to be alone with his/her thoughts because that will effect the most efficient recovery.
Is "not visiting the sick" a transgression (or simply the missing out on an opportunity to fulfill a mitzvah) and enough of a transgression that it cannot be demanded by a parent?
Does the existence of it on some rabbinic level make it "real" enough that a child must perform it even in the face of a parental wish otherwise which is bound up in a clear de'oraita mitzvah?


texts: Is a Flying-sign (panhandling) "bet" legit?

texts:
A flying-sign panhandler had a sign that read:

  I bet you $1 you won't read this sign.

I thought it was clever and humorous so I gave him $1 and wished him well.

By giving him $1 did I accept the transaction as a bet? Or does it remain an act of charity?


texts:
Certain families in my shul have the minhag to stand for the entire Lecha Dodi.  I asked them why, but they do not know the source of the minhag.

Does anyone know what the source of this minhag is?


texts: Why does God modify commandments upon request?

texts:
I can find two instances of this in Tanach:

1) when G appoints Moshe to speak before Israel, he says he is "heavy of tongue" and G lets him use Aaron as a spokesman.

2) G commands Ezekiel (4:9) to make and eat bread baked with poop. Ezekiel politely protests and G lets him substitute cow dung.

Why does G commands one thing but allows that command to be petitioned?


texts: Who is Moshiach Ben Joseph and what does/did he do?

texts:
I am asking this as someone who has never heard of Moshiach Ben Joseph. I would appreciate detailed answers, or maybe links to places that explain it.

I have been interested in Judaism for a long time and have tried to study things here and there about it but never did I read anything about Moshiach Ben Joseph.

I am hoping I could get an answer here from those who practice Judaism or are well-versed in the Laws and traditions of Judaism.


texts: Why is Succos in Tishrei and not in Nissan - less famous answers

texts:
There is a famous question of the Tur why Succos is in Tishrei and not in Nissan, when we actually left Mitzraim and received the Clouds of Glory. (You can find the Tur's answer here and here where it is listed along with the Gra's answer which is famous as well.)
Previous years I have seen many other less famous answers, some of which I loved, but I'm having difficulty remembering them now. If anyone has any other answers I would greatly appreciate it. Thanks so much.


texts:
I'd like to start learning nevi'im acharonim, I.e. y'shaya onwards, properly. However, I don't have a particularly large amount of time to dedicate to this and I am wary of becoming bogged down.

Does anyone have any advice for which navi to learn? Please consider importance and ease amongst other considerations in your answer.

I am also open to learning specific parts that are particularly important or relevant. (From what I remember there are significant parts that are complicated metaphoric rebukes and prophecies about other ancient middle eastern societies - I have to admit that I'm not too interested in those.)

UPDATE:
Properly means that I will not just read the text itself and metzudos to give me a bit of explanation. I plan on trying to think about it myself as well as looking at some rishonim, most probably radak. Again, I am willing to receive advice as to what it will take to get a decent understanding of what is going on.


texts: Less disgraceful placement of a sefer kodesh?

texts:
Suppose I find myself in a public building, in need of a restroom, with a chumash in my hand that is too large to fit in a pocket. Outside the restroom, in a painted cinderblock hallway, there is no surface on which to place the book down other than the ground. Inside the restroom there are several (moderately clean) surfaces which could keep it out of harm's way.

Which is the preferable place to leave the chumash - on the ground outside the room or on a shelf inside it?


texts: Why is dancing allowed on Simchas Torah?

texts:
Considering the Gemara:

  “בבלי ביצה ל:א אין מטפחין ואין מספקין ואין מרקדין”

Why are we allowed to dance on Simchas Torah? When and why was this relaxed?


texts: What happens if someone eats at a restaurant with a kosher certification (hashgacha) but is served, and unknowingly eat non-kosher? What are the spiritual and halachic ramifications to all parties involved including: the patron, the cook, the mashgiach, the waiter, (assuming he's Jewish) restaurant owner?  Who has commited a sin? Who would need to bring a korban and to teshuva?


texts: recordings of chazanim made on Shabbos or yom tov

texts:
Someone gave me a recording of the tefilos of Yom Kippur in a well known Yeshiva. The Baal tefila is no longer alive. The recording was made by a jew placing a modern digital recorder underneath the amud where the chazan stands before Yom Kippur.
The recorder had a internal timer, it recorded from before kol nidrei to sometime after mariv, and again from before shacharis to the middle of neila, when the battery died.
The chazan and all people in the room were unaware of the presence of the recorder.
The recorder was owned by the Jew who placed it there.
I was wondering what, if any, are the halachic issues Relevant here.
Some people told me that it may be prohibited to listen to it.


texts: In 1 Melachim 2, what does it mean Yoav took hold of the horns of the altar?

texts:
In book 1 of Melachim (Kings) Chapter 2, Yoav took hold of the horns of the altar. What is the significance of this?
Was it like a safety net or was he praying to g-d?


texts:
The Midrash says that Eliyahu HaNovi will come three days beforehand to announce the Mashiach's arrival.

Does anyone know where this Medrash is located?


texts:
I was recently told about a Lubavitch family who only eats Lubavitch shechita.

What is unique about Lubavitch shechita? Are there particular opinions which they are stringent for that no one else is? Or is it just ethnocentric?


texts:
What level of kedushah does the Tetragrammaton-substitution "yod-yod" have?  Can it go in the garbage?  Must it be geniza'ed?  Let's assume that the word is used in a song or other non-Torah sentence.

(related: Double Yud as G-ds Name)


texts: Discarding matzas according to Jewish law

texts:
Where I work has a no-gifts policy, however someone unknown deposited two new boxes of matza in the waiting-room.

Is there a proper way to deal with these following Jewish law? None of us can use them, since that would be considered accepting them as gifts.


texts: This year, Rabbi Bess's list of non-chametz products doesn't AFAICT include any kosher-for-Pesach children's analgesic/fever reducer (acetaminophen/paracetamol) (except one that includes also antihistamine). What to do if, chalila, a kid needs some on Pesach? Any ideas (besides suppositories and calling my rabbi)?


texts: What sefer (prob Mikraos Gedolos) has the most meforshim in it?


texts: To whom do the terms rishonim and acharonim refer, as used in the morning davening?

texts:
The terms rishonim and acharonim are in the morning davening, in the second paragraph after the Shema.  To what do these terms refer, as used there?
We use those terms to refer to a sages of different time periods, in this sequence:
Zugot, Tannaim, Amoraim, Savoraim, Geonim, Rishonim, Acharonim
(see, for example, http://www.henkrijstenberg.com/wp-content/uploads/2017/01/JODENDOM-TIJDSLIJN-JOODSE-GESCHIEDENIS.pdf).
It seems the terms rishon and acharon are also used generically, to refer to those father back in time and those more contemporary in time, whatever the time period.
In what sense are the terms Rishonim and Acharonim used in the morning davening?
To answer that question, I think we need to know when these two terms came to have the current meaning, referring to sages in the first and second part of the last 1,000 years, or so.
Also, to answer that question, we we need to know when that paragraph entered the morning davening.


texts: Why transliterate house as beth rather than beit or beis/bais?

texts: In various places we see the word house transliterated as beth rather than the ashkenaz or sefardic: beit or bais.  What is the logic of the beth transliteration?


texts: What way and order did Yaacov married Rachel and Leah Halakhawise?

texts:
This question is not about marrying two sisters!

Here's a short recall of events on Yaakov's marriage with Rachel and Lea:

Yaakov comes to Lavan knowing he should marry both Rachel (already agreed between the families, Rashi) AND Leah - Eisav's "fiancee", as Yaakov took all Eisav's blessings. (No need to discuss it here, it is only an assumption, it does not relate to the question).
Yaakov meets Rachel and "falls in love".
Yaakov offers Lavan to work 7 years (to pay) for Rachel.
Yaakov finishes working 7 years and demands Lavan to bring his wife to fulfill the Mitzvah of Pru uRvu (to establish the 12 Tribes).
"Give me my wife, **for my days are filled**, that I may go in unto her" (Ber 29,21)
Lavan throws a feast and disguises Leah as Rachel.
Yaakov sleeps with Leah.
Yaakov demands to have Rachel and Lavan offers him to wait one week to have Rachel also.
Lavan gives Rachel to Yaakov.
Yaakov works 7 additional years.

According to Jewish Halakha this order rises legitimate questions:

According to Seder Olam, Rachel and Leah were grown up (21yo) and did not need their fathers agreement and power to marry as underaged girls. Yaakov could marry them both on the spot with two witnesses only by dancing before them or by writing a Shtar. No money needed. He was also old and pressed to establish the tribes, so in fact he could do it 7 years earlier.
If we assume that the wage of the 7 years Yaakov worked were meant for Rachel's Kiddushin for Lavan, she was his rightful wife on the last day's sundown as he demanded from Lavan to bring his wife not fiancee. So Rachel was already his wife before the wedding night.
Leah was not Mekudeshet in any way in the whole story, not bought and not even by Bieh, as none explicitly meant it. It was seemingly a mere Beilas Znus.
There was no need to ask Lavan's permission again to have Rachel as explained above.
What were the additional 7 years of work for?


texts: Why is there a difference when to remove tefillin between Rosh Hodesh vs. Hol Hamo'ed Pesach?

texts:
I've read this M.Y. question that explains why tefillin are removed before Musaf on Rosh Hodesh and Hol Hamo'ed.

From what I have noticed in Nusach Ashkenaz shuls, on Hol Hamo'ed Pesach, tefillin is removed before Hallel whereas on Rosh Hodesh, they are kept on for Hallel and removed prior to Musaf. Why is there a difference?

Note: I intentionally did not ask about Hol Hamo'ed Succot, because I have heard that the wearing of tefillin is considered chatzitza when you are holding the arbah minim (four species) during Hallel. Thus, the tefillin are removed prior to Hallel.


texts: Why do Rishonim ignore the ta'amei di'krah when giving pshat in a posuk?

texts: Why is it that sometimes one finds that Rishonim who attempt to explain the simple pshat of a posuk in Tehillim (Eben Ezrah, Radak, Me'iri, Seforno), will ignore the ta'amei di'krah  (the simanim that tell you where to make stops in the posuk when laining) and give a pshat that doesn't fit in with the these ta'amim? (There are many examples but to just throw out the one I noticed today - Tehillim 15-4 Eben Ezrah)


texts: Which way to face while praying on another planet

texts:
On Earth, we pray facing Jerusalem. On another planet, it makes sense to pray facing Earth. However, since planets move relative to each other, Earth might not be always in the same direction. In particular, the direction of the Earth might be "above" or "below".

How then can a synagogue be constructed on another planet? Should it perhaps face the nearest spaceport, since that's where one would go to reach Earth?

(I should say this question is not quite hypothetical. I am a sci-fi writer. I would very much like to get the halachic side of the story right. I am also aware of this answer regarding whether the Torah is OK with us leaving Earth at all. I think it is safe to say Hilonim would be leaving Earth regardless, and they would want a synagogue.)


texts:
Every week my wife and I have this problem. My wife cuts the potatoes and onions, adds the barley, beans and meat. But I spice the cholent!
I always claim I'm the one who made it because we pasken טעם כעיקר - that the taste is the most important part of the dish.
Furthermore, I believe from the sugya Uman Koneh Bsvhach Kli that although a non spiced cholent is edible, nonetheless I aquire the cholent through my improvement.
I also believe I have a proof from tevilas keilim, that if a non jew made the majority of the kli, but a jew gave the last notch, the kli doesnt not need tevilah.
However, she claims she made it because she did all the work.
How can we amicably come to peace and settle this once and for all?
Please base answers only on Torah sources

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


texts: Why isn't there a source for a widows time limit?

texts:
The Mishnah in Ketubot 57a says:

נותנין לבתולה שנים עשר חודש משתבעה הבעל לפרנס את עצמה, וכשם שנותנין לאשה כך נותנין לאיש לפרנס
את עצמו. ולאלמנה שלשים יום
One gives a virgin twelve months from the time the husband asked to marry her after having betrothed her, in order to prepare herself with clothes and jewelry for the marriage. And just as one gives a woman this amount of time, so too does one give a man an equivalent period of time to prepare himself, as he too needs time to prepare for the marriage. However, in the case of a widow, who already has items available from her previous marriage, she is given only thirty days to prepare.

The Gemara explains the reasoning behind the 12 months that a virgin gets on Ketubot 57b:

מנא הני מילי? אמר רב חסדא דאמר קרא (בראשית כד, נה) ויאמר אחיה ואמה תשב הנערה אתנו ימים או עשור
The Gemara asks: From where are these matters derived, that a virgin is given twelve months to prepare for her wedding? Rav Chisda said it is based on the fact that the verse states with regard to Rivka: “And her brother and mother said: Let the damsel abide with us for days, or ten” (Genesis 24:55).

However, the Gemara never explains the source for why a widow gets 30 days1.
Why not?

1.The gemara explains why she gets less time, but doesn't explain why 30.


texts: Does Judaism have any tradition resembling the Christian practice of assigning godparents? Godparents are a man and a woman entrusted by the birth parents to take care of their child spiritually and materially should the child become orphaned. Is there any equivalent role in Judaism? Who takes care of a child who has lost his parents?


texts: Working for a company that sells a product for idol-worship institutions?

texts:
This is similar to a question I saw on here about working for a idolatrous organization. The difference here is, the person isn't working for the institution directly, but rather works for a company that makes a product that is built specifically for such an institution (i.e but not used in the act of idolatry itself, persay).

Although different from my exact situation, a similar example would be like can someone work for a law firm that can only has churches as clients,or a tax-firm that only represents churches etc. (point being not only do they specialize, but that it's ALL they can/will do)


texts: What is the reason it is common to find English writings by religious Jews permeated by transliterated Hebrew, instead of pure English?

texts:
What I mean is that religious Jews often use words like shabbos, mitzvot, teshuvah, siddur. Why not use the English words, Sabbath, laws, repentance/penance, and liturgal order (for example)?
After all, no two languages converge and represent each other perfectly or exactly, yet we usually submit to the compromise of [/the compromise that is] translation.
I feel like I'm missing something?
Thanks in advance.


texts:
The gemara Megillah 15b says that three malachim (angels) helped Esther as she came before the king:

ויהי כראות המלך את אסתר המלכה אמר רבי יוחנן ג' מלאכי השרת נזדמנו לה
באותה שעה אחד שהגביה את צוארה ואחד שמשך חוט של חסד עליה ואחד שמתח את
השרביט
"When the king saw Esther" - R' Yochanan said, three malachim [angels]
came for her at that time [to help her appease the king]: One lifted
up her neck [she had been fasting and must have been drooping], one drew a thread of kindness around her [same], and one stretched out the scepter to her.

The gemara then asks, "How much?", and gives various opinions:

וכמה אמר רבי ירמיה שתי אמות היה והעמידו על שתים עשרה ואמרי לה על שש
עשרה ואמרי לה על עשרים וארבע במתניתא תנא על ששים וכן אתה מוצא באמתה של
בת פרעה וכן אתה מוצא בשיני רשעים דכתיב (תהלים ג, ח) שיני רשעים שברת
ואמר ריש לקיש אל תקרי שברת אלא שריבבת רבה בר עופרן אמר משום ר"א ששמע
מרבו ורבו מרבו מאתים
How much? R' Yirmiah said, It was initially two
amot, and ended up as twelve. Some say, 16. Some say, 24. A brayta
teaches: 60, and so too you find with Pharaoh's daughter's arm
[reaching to save little Moses], and so too you find with the teeth of
the wicked... [see Rashi for the story of how the teeth of Og Melech
Habashan grew into the rock on his head]. Rabbah bar Ofran said in the
name of R' Eliezer, who heard from his teacher, and his teacher from
his teacher, 200 [amot].

I think most people understand [see Sefaria above] that the last paragraph is talking about how far the scepter was stretched. However, the problem with that reading is obvious: The other examples in the gemara - the arm of Bas Pharaoh and the teeth of Og - are both talking about a part of a person's body, not an inanimate object like the scepter.
Is there a way to read the gemara that is consistent with the examples, and what is the evidence for that reading in the Megillah itself?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: What is the difference between the arrangement/layout of the Talmud pre bomberg's printing, and the arrangement/layout of the Talmud post bomberg?

texts:
What is the difference between the arrangement/layout of the Talmud pre bomberg's printing, and the arrangement/layout of the Talmud post bomberg's printing?
For example nowadays the Talmud has quite a complex layout on the page..
I have heard that in the past maybe even the gemara wasn't published with the mishna.


texts: Why is Birkas Kohanim Modified on Simchas Torah

texts:
On the morning of Simchas Torah, in the synagogue I attend, we recite Birkas Kohanim during Shacharis rather than Musaf. I asked around, and was told that because many people make Kiddush before Musaf, the custom is to recite Birkas Kohanim before drinking alchohol.

I have seen some support for this. I believe that in the Mishneh Berurah, at the end of the discussion of Simchas Torah, there is some remark about drinking and Birkas Kohanim.

On other holidays, during Birkas Kohanim, the Kohanim chant a wordless tune near the end of each of the blessings, and while they chant the congregation recite a text. This whole business is omitted on Shabbos, because (I’m told) it is considered a personal request. It is also omitted on Simchas Torah. When I asked around, I was told (in a tentative way) that perhaps the omission on Simchas Torah has to do with the switch from Musaf to Shacharis.

MY QUESTIONS

I’m not sure I understand the logic that allows us to say the prayers of Musaf itself, but not the Birkas Kohanim, after drinking. It has to do somehow with the status of the Birkas Kohanim as being "from the Torah"?
In at least some non-Shabbos-Simchas-Torah-Shacharis-&-Musaf services, why don’t the Kohanim chant, and why doesn’t the congregation say the associated text?


texts: Is speaking ill of the dead permitted if you are expressing the act as a means of educating someone of a mistake?

texts:
In Judaism, there is the established rule of not speaking ill of the dead. It's a forbidden act.

  According to the Kitzur Shulchan Aruch, if one insulted someone who died, he should ask forgiveness in the place where he insulted him.  If he made a bad name for the dead person, he must also repent for transgressing a Rabbinical ban.  -Shulchan Aruch: Chapter 606 5-9

My question involves the specifics of how the rule should be applied.

Could there ever be a situation where it is important to speak ill of the dead in order to impart wisdom onto the living? An example being how one tells another of the importance of not drinking and driving. In many instances (especially in PSAs) we see deceased individuals held up as examples of these sorts of mistakes.

  "Patrick drank and drove, now he's dead and so are the two innocent people he killed through his actions. Don't drink and drive."

Would such an example be considered an exception to the rule? Obviously, telling others that a deceased person was an alcoholic who got himself and others killed would be considered speaking ill about the deceased.

That being said, if his bad actions could stand as a reminder to the living and promote a positive change in people, could that not be considered a positive act since his mistake could end up bringing a positive change in the world?

To me more specific.

If Patrick drank and drove and killed two people and we don't speak further about those actions, he did a terrible thing and that is the end.
If Patrick drank and drove and killed two people but we use his
example to raise awareness and foster change in others, doesn't that action possibly honor him in the sense his memory is changing people in a
positive way? (Through a tale of caution) Otherwise, his actions simply occurred as bad act and the world doesn't change after the fact.

I may have gone too deep into this. If anything I said was unclear, please let me know and I'll try and simplify it. Thank you!


texts: Are there any examples of Chazal pointing out a flaw in one of their contemporaries?

texts:
The Tanach is replete with examples of some of our greatest leaders and heroes' personal flaws and mistakes (however minuscule they might be when put into proper perspective). These flaws and mistakes are pointed out by Chazal and Rishonim.

My question is do we have an example of Chazal themselves pointing out to the public (through the written word, like in the Talmud for example) a flaw or mistake of someone in their generation?

What prompted my question is this other question (which I am not asking here): Should a modern biography of a Torah personality include episodes that highlight a flaw (or what could be perceived to be a flaw) in the individual? Although an answer to my question being asked here does not necessarily answer this question, it would be a start.


texts: How did Haman know Moshe Rabeinu's Yahrzeit but not his Birthday?

texts:
I remember learning some years ago in Gemarah Megillah 13: that when Haman drew lots he was happy it landed in Adar since it is the month that Moshe Rabeinu died. However, he didn't know that Moshe Rabeinu was born in that month as well.

How and why would Haman know the birthdate of a Jewish leader? (i.e. why would a gentile care to know Jewish trivia?)
Say Haman knew it from some Jewish sources,
Wouldn't it make sense for someone who heard, that on the 7th day of Adar is Moshe Rabeinu's Yahrzeit, would hear in the same sentence, that on THE VERY SAME DAY was Moshe Rabeinu's birthday?


texts: לך לשלום vs לך עם שלום vs לך בשלום

texts:
On page Berachos 33a1 the story of the Pious man praying on the road & the General, towards the end of the story it is stated that the "General was appeased and the Pious man departed to his home "IN PEACE."

We learned later in Berachos 64a2 in the "fourth teaching from R'Avin the Levi" the proper way to part from friends. Which is to "Go to peace" vs "Go with peace." Is the term to go "in peace" ever expounded upon in the talmud?

צום מועיל


texts: bracha only on etrog: can I do anything with just an etrog

texts:
Someone is on a plane/transit for an entire daylight period of Sukkot and accidentally only brought along their etrog, leaving left the rest at home ;~

Is there anything to do with just the etrog?


texts: Recommendation for Torah Reader's "guide"

texts:
As a long-time Ba'al Kri'ah (Torah reader), I am looking for ways to refine my skill. I realize that there are numerous specifics involved in reading, such as the following:

Places where a change of accent from the 1st to the last syllable or vice versa changes the meaning of the word. (mil'el vs. milra)
Use of the nosav achor rule - e.g. a word which is usually accented on the last syllable will have its accent shift back one syllable if the following word is a 1-syllable word. This is done to avoid having to consecutive accented syllables.
Places where the wrong trope (cantillation) changes the meaning of the verse. (One of the purposes of trope notes is for syntax.)

I think there is a book around that goes through each parsha (weekly Torah reading) and outlines all the "anomalies" or places within each parsha where the Torah reader should pay attention. I don't recall what this book is. Can someone recommend or locate this and know if I can find this book in any Judaica store or order online?

BTW - While I hope to peruse this myself, I hope to train 1 or 2 gabba'im on this as well. In general, I think few gabba'im are aware of these nuances, and they should be educated!


texts: Did they daven after the destruction of the first temple?

texts: I learned that tefilla was established in place of the korbanos after the destruction of the second temple. Did any sort of similar thing, meaning standardized prayer service, become instituted after the destruction of the first temple? And if not, why not?


texts:
I've heard that Yemenite Jews follow the Rambam for halacha generally, and Wikipedia concurs.

The Rambam writes that one must use a sheep's horn as the shofar on Rosh Hashana. Shulchan Aruch is less strict, but emphasizes that a sheep's horn is best.

Why do Yemenites (famously) use an antelope horn as a shofar?


texts: The very start of mishnayos maseches Midos mentions that the kohanim guarded the bes hamikdash in three locations, including bes hamokad, a room on the north side of the mikdash courtyard. The mishna there says that if the captain of the guards caught guards asleep on the job, he'd hit him. The Rambam's commentary to the start of chapter 5 of mishnayos maseches Sh'kalim clearly says that the punishment applied to kohen guards. (L'viyim guarded the bes hamikdash also, and some explain the punishment in Midos as applying to only l'viyim.) However, it's clear from the start of mishnayos maseches Tamid that the kohanim slept in bes hamokad (and the context implies that this was while they were on guard). How do we reconcile the mishna that says kohanim slept in bes hamokad with the one that (according into Rambam) says that they were punished for sleeping on guard?


texts: erroneous decisions by beit din for which korbanot must be brought by beit din and the people

texts: In masechet horayot we learn that korbanot must be brought if the beit din makes an erroneous decision that is followed by the people. Do we know of such a mistake that was made by a beit din? If so, what was it?


texts: My office is situated right next to a Jewish cemetery. A coworker, noticing the yarmulke on my head, asked me why he sometimes sees stones placed on some of the gravestones. I told him that as far as I know the reason is to show respect for the deceased by showing that someone was there visiting the grave, but I'm wondering if there's a better or deeper reason. I've asked a few locals including the rabbi of my shul, but I have yet to find a good answer.


texts: What are the origins of the "Prayer For Livelihood"

texts:
The Complete Artscroll Siddur has a section after Shacharis entitled "Readings Following Shacharis" which concludes with two sub-sections:

Prayer For Livelihood (two paragraphs) and After Prayer Services - Morning and Evening (two paragraphs plus Psalm 67)

The Artscroll Seif Edition Weekday Siddur does not include these, and stops with the Ten Commandments.

Where did the Prayer For Livelihood come from, and does its omission matter?


texts:
In parshat Noach, perek 7, pasuk 23, The opening word "וַיִּמַח" is presented as an active verb, attested to by the presence of the word אֶת (I am summarizing the discussion of rashi and the Sapperstein explanation, driven by the lack of a dagesh in the mem).

כג וַיִּמַח אֶת-כָּל-הַיְקוּם אֲשֶׁר עַל-פְּנֵי הָאֲדָמָה, מֵאָדָם עַד-בְּהֵמָה עַד-רֶמֶשׂ וְעַד-עוֹף הַשָּׁמַיִם, וַיִּמָּחוּ, מִן-הָאָרֶץ; וַיִּשָּׁאֶר אַךְ-נֹחַ וַאֲשֶׁר אִתּוֹ, בַּתֵּבָה

The ramban, when he discusses this section of the pasuk uses the idea in the passive, as it is used further on in the pasuk.

In fact, from pasuk 17 and on, the opening verbs are either in the active form with an initially explicit subject - "hamayim" or "hateivah" (as in  וַיִּרְבּוּ הַמַּיִם, וַיִּשְׂאוּ אֶת-הַתֵּבָה, וַתָּרָם, מֵעַל הָאָרֶץ.  יח וַיִּגְבְּרוּ הַמַּיִם וַיִּרְבּוּ מְאֹד, עַל-הָאָרֶץ; וַתֵּלֶךְ הַתֵּבָה, עַל-פְּנֵי הַמָּיִם) or in the passive (וַיְכֻסּוּ, וַיִּגְוַע). In this pasuk, though, there seems to be an importance to the fact that the verb is active and yet no subject is listed. If it has been in the passive (either with or without the אֶת), it would have made perfect and consistent sense. Does anyone have any insight as to why this choice of the unattributed active might be? I can understand not wanting to attribute erasing mankind to the water which was just a proxy for hashem and thus making the verb singular, but then why not say "elokim" in the beginning of 23?


texts: Touching the forearm when putting on Tefilin

texts: If one has touched his forearm while placing the arm-Tefilin (I see that it's a very common case), is he obligated to wash his hands immediately, as he has to say a Beracha on the head-Tefilin? If so, how can he make a pause between placing the Tefilins?


texts: Is it appropriate to name your children after relatives who were not Frum? Assuming that the relatives were good people and would fall under the category of "tinok sh'nishba". Would it be better to add an additional name along with the relatives?


texts: How was Er considererd to be married to Tamar?

texts: The gemarah (yevamos 34b) indicates that Er slept with Tamar sh'lo k'darka. If this is the case how was Er ever married to Tamar if the injunction of the pasuk  וְדָבַק בְּאִשְׁתּוֹ (Bereshis 2:24) is not fulfilled?


texts:
Over the years I read suggestions that we should forgive Germany, Poland, Russia, the Catholic Church, the Crusades, Christianity, Islam, Egypt, the Ku Klux Klan, etc.

The only "forgiveness" I ever found in the Sources was forgiveness of an individual, by God or by another individual.  I never found any mention of "forgiveness" of a country, an institution, a religion, or any group of people as a whole.  Is there such a concept in Judaism?

There are hints of that (such as "Do not despise an Edomite, because he is your brother. Do not despise an Egyptian, because you resided as foreigners in his  country." [Deut. 23:7]), but it does not rise to "forgiveness".


texts: Does one make Birkas Hatorah/Hashachar before alos hashachar?

texts:
As per this question, it seems apparent that one doesn't make the morning blessings until at least alos hashachar.

However, in Rabbi Avraham Greenbaum's book "The Sweetest Hour: Tikkun Chatzot," on page 31-32, he says:

  Those intending to engage in Torah study after Chatzot should recite Birkhot HaTorah, the blessings over the Torah, and they may also recite Birkhot HaShachar, the Morning Blessings, if they wish.

Is there a difference in the halacha of hand-washing and morning berachos if one gets up for Tikkun Chatzos?


texts: Criteria for the list of Nashim Kesheiros (Medrash Breishis Rabsi)

texts:
The Medrash Breishis Rabsi Parshas Chaya Sara 23:1 lists 22* Nashim Kesheiros.

כ"ב נשים כשרות היו בעולם ואלו הן שרה, רבקה, רחל, לאה, סרח בת אשר, יוכבד, מרים, בתיה בת פרעה, דבורה, צללפונית אשת מנוח, חנה, אביגיל, מיכל, בת שבע, אבישג, חולדה הנביאה, יעל, אסתר.

What criteria does the Medrash use to decide who is an Isha Ksheira?

{*Note: Although the Medrash says there are 22, there are only 18 listed.}


texts: Was there ever a prophet that was also a military commander

texts: Was there ever a prophet in Tanach that made a known prophecy and was also referred to as a military commander?


texts: Why in Hebrew masculine nouns agree with feminine numbers and vice verse?

texts:
Also in other semitic languages, see Why do feminine-looking numbers agree with masculine nouns and vice versa in Hebrew and Arabic?. As other languages seemingly stemmed from Biblical Hebrew (Loshon Hakodesh), what is the reason (secret meaning) of this polarity?

Note: I am not simply asking for an explanation of the grammatical phenomenon, but for Jewish sources who give some Jewish approach to this phenomenon of the Hebrew language.


texts: Is it possible to build a mikvah for personal use as an orthodox Jew?

texts: For example, if your wife would prefer not to use a public one and wants to install one in your house? Is there anything to be aware of if you're considering doing this?


texts:
Our sages tell us that there are שבעים פנים לתורה (Bamidbar Rabbah).  Does this mean that every word, or verse, or some unit, has 70 interpretations, and there are theoretically billions of combinations of explanations of the Torah, or are there 70 approaches to learning the Torah, and each one would yield a single approach to the entire Torah?

Even if one were to take this number to represent it being many, and not an actual number, the question remains: Are the many different approaches to Torah specific to each idea, or are they different approaches of how to view the entire Torah, with one consistent theme or attitude?


texts: Is there a definitive diagram showing the relationship between Jewish scriptures?

texts:
I am not Jewish, just interested in the culture and history.

I was looking for a diagram which shows the relationship between various Jewish texts -- Torah, Midrash, etc. -- everything that is written down and historically studied.

I found some (1, 2, 3, 4, 5, 6) but, taken together, they do not offer a clear picture.

What is a good diagram which shows how the texts relate to each other?


texts: Does a borrower-lender / borrower-bailor have a claim against his borrower/bailee?

texts:
If a shoel (someone who borrowed non-fungible personalty) re-lent the borrowed item to a further borrower (which he may not do), the original borrower (i.e., the relender) is liable to the original lender for any damages that occur. (Shulchan Aruch, Choshen Mishpat 342, q.v.)

Does the relender then have a claim against his borrower for those damages? (Assume the item was not mesa mechamas m'lachtah. In a normal case of borrowing, not reborrowing, the lender would have a claim against the borrower.)

Likewise, suppose the original shoel gave the item to a shomer chinam (bailee). Again, the borrower is liable for damages to the lender, even if the shomer was negligent (poshea). (Or at least so it seems to me. For one thing, it's directly analogous to the above case. For another, it's pretty much implied by SA CM 72:31, which doesn't say it's referring to only a case in which the bailee was not poshea (and the nos'e kelim don't say so, either).)

If the shomer was negligent, does the borrower have a claim against him? (In a normal case of bailment, not of a borrowed object, the bailor has a claim against the bailee for negligence.)


texts: When did the custom of Be'in HaZemanim begin in the yeshivah world?

texts:
In the yeshivah world, it is common custom (across all 'edot) to observe a vacation period surrounding certain holidays (e.g. Pessah) called Be'in HaZemanim.

When was this custom adopted and under what circumstances (location, intent, etc.)?


texts: In contemporary minyanim, can the shaliach tzibur fulfill the mitzvah of tefilah for someone who is listening?

texts:
Whereas one person commonly fulfills the kiddush obligation for the entire table on shabbat and yom tov, I never see anyone fulfill the mitzvah of tefilah by listening to the shaliach tzibur, and responding "amen" after each bracha.

That was the whole purpose of having a shaliach tzibur; to fulfill the mitzvah of tefilah for others.

In our era of easily obtainable siddurim in a multitude of languages, all who attend minyanim regularly are able to pray on their own.

Can the shaliach tzibur still fulfill the mitzvah of tefilah for someone else who hears him?


texts: To whom is it not a mitzvah to give tzedakah?

texts:
I seem to recall a Rambam that says that if someone can work and chooses not to, there is no mitzvah to support such a person. But I can't find it. Am I mis-remembering?

EDIT: Is there something on the subject in the other rishonim and aharonim?


texts: Can you make a Siyum on something in Torah without understanding it?

texts: May one make a Siyum on Tanach simply by reading without understanding the meaning of what one is learning?


texts: Is armed bank robbery considered Gezel or Gnevah?

texts:
Halachicly, Is armed bank robbery, in working hours, where the robbers wear masks and are unidentified, considered Gezel or Gnevah?

I'm confused with Rambam's definitions in Hilchos Gnevah 1.


texts: Why did Yacov suddenly ask for the first-born rights?

texts: I was amazed when suddenly Yacov Avinu asked his brother for the right of being first born son when Eisav asked for food to eat. Why did he choose that moment?