texts:
Why did God institute a natural order so that His presence would be hidden. I know so many people who are hopelessly convinced of the scientists' belief that the world is basically a machine running eternally on its own and that man evolved randomly from inanimate chemicals.

Wouldn't it be better if He showed some open miracles sometimes so that those who are really seeking the truth can choose to go in His ways? (such as Yisro who was one of the very few truth-seekers who converted due to hearing of the miraculous exodus)

(the obvious answer is to give man free will. but perhaps a few rare miracles would not alter free will so much)


texts: Are Shiurim (Classes) for Women common in Orthodox Synagogues?

texts: Is it quite common at most Orthodox shuls for there to be a women's shiur presented by a female? What topics would generally be discussed?


texts: Are you allowed to touch an alarm clock on Shabbos?


texts: I know that there is a concept of prishus (going beyond the letter of the law, and abstaining from things that are really allowed) within Jewish marriage, but what exactly does this constitute, and what are its halachic sources?


texts:
Can I a recipe that uses flour but not water?

As kids, we all learned that if the water and the flour touch for more than 18 minutes, then the matzo is chametz.

When 20 ingredients are combined, none of which are water or yeast, can the resulting food be kosher for Passover?


texts: Does the Reishis Chachma apply to our generation?

texts: Is the mussar book Reishis Chachma considered still relevant for our generation? Seems to me it has very high demands of the reader. Please cite your source: any authority who says the book is or is not relevant now.


texts: If Hashem doesn't change, how does prayer work?

texts:
If Hashem is perfect and unchanging, how can we pray to Him to have mercy on us? Doesn't that imply a change?

I've heard it implied that the way this works is that the prayer itself has the effect of attracting the Midah of mercy to ourselves, but that would not seem to be the poshut pshat in so much of our prayers, which are of a variation of "Please see the bad situation we're in, we're in total trouble, therefore, please have mercy on us and save us".

EDIT: several contributors have suggested that praying changes oneself, and it is this change which makes one deserving of what he's asking for. My problem with that is that the prayers I mention above seem to indicate otherwise.


texts: Hashem's apparent inconsistency with Bilam

texts:
Does anyone know of a convincing explanation of Hashem's behaviour with Bilam? It looks like He couldn't be more inconprehensible if He tried.

First, He starts off by refusing to allow Bilam to go at all. Then after merely being asked again, He allows him to go so long as he recognises that he will have to say what Hashem forces him to say. Then, having allowed him to go, He sends an angel to kill Bilam. For some reason, the angel doesn't actually do this and after Bilam asks whether he should go back, the angel again allows him to go.

What is going on with Hashem? If He didn't want Bilam to go originally, why did He change His mind simply by being asked again? If He didn't care whether Bilam went because He would put the right words in Bilam's mouth, why did He refuse originally? After having allowed Bilam to go, why send an angel to kill him? After having specially sent an angel, why didn't the angel actually do its job and kill him? And after going to all this trouble to intercept him after having giving him permission, why just allow Bilam to carry on as before? The angel doesn't seem to have achieved anything?!


texts: Is Mar'it Ayin instituted to prevent Lashon Hara or Motzi Shem Ra?

texts:
My understanding - Lashon Hara is gossip about the truth; Motzi Shem Ra is slander - based on false assumption.

Let's say that someone saw me go into a non-kosher restaurant. All I did was use the restroom. That person tells others what I did and the gossip spreads. He tells others that he saw me go into a non-kosher restaurant, and leaves it at that. That's lashon hara.

If that same person says further that I ate a cheeseburger there, that's motzi shem ra.

My question - in all these examples, am I not allowed to enter these places because of marit ayin because someone MIGHT dispense lashon hara / motzi shem ra about me? Do I have any obligation to prevent another Jew from doing something wrong himself even when in the last example, I'm not doing anything wrong at all, but an observer may think that I am? Do I have to prevent possible lashon hara and is mar'it ayin any form of such prevention of lashon hara?


texts: When does somebody living in space (e.g. ISS) observe Shabbat?

texts:
I understand that Jewish astronauts have been advised to observe Shabbat by Cape Canaveral time, by analogy with traveling to a place that doesn't have daily sunrise/sunset where some rule you use the last place you were that did.  But this seems to describe a temporary journey, such as a shuttle flight.  What is the rule if one is living in space for an extended time?  Edit: Would each individual determine his own time (if it's based on home/departure city), or would the community living there determine a time together to reduce the chaos of varied Shabbat times in the same place?

(This is related to this question and this question, but these questions are about earthly sunset-less days, which might be different.)


texts:
Who knows one hundred ninety-two?
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: Why do the first born fast on erev Pesach?

texts: What is the logic behind the first born fasting on erev Pesach?  Is it a form of celebration?  If so, would not a feast be better?  Is it a form of teshuva?  If so, for what sin?  Is it a form of thanks?  If so, by what logic is a fast a form of thanks?  Also, why is the fast limited to the first born?  None of us alive today were personally passed over.


texts: Source for Rambam on Habit and Character

texts: Where does the Rambam say, "Habit and Character are closely interwoven. Habit (as it were) becomes second Nature"?


texts: What is the Tuma status of food which touched a corpse?

texts:
In general (DeOraisa), when Tumah spreads it lowers itself by a level. Moreover, a Keli can't make a Keli Tamei, nor can a food item make another food item Tamei (at least by Chullin). So a "classical" spreading is:

Av Hatuma - a Zav/Sheretz ->
Rishon - Person/Keli ->
Sheni - food

or

Av Hatuma - a Zav/Sheretz ->
Rishon - food/drink ->
Sheni - drink/food (respectively)

What happens if a corpse touches a food item, can it spread between food/drinks like

Avi Avos Hatuma - corpse ->
Av Hatuma - food ->
Rishon - drink ->
Sheini - food

or do we say that the first "food" becomes a "rishon" and can only spread once to a "sheini"?


texts: Why does the Torah use the term עַשְׁתֵּֽי־עָשָׂ֥ר instead of אַחַ֨ד עָשָׂ֥ר for the number 11?

texts:
There are two places in the Torah that I can recall (if there are others, please inform me) where the term עַשְׁתֵּֽי־עָשָׂ֥ר is used for the number 11.

Numbers 7:72:

  בְּיוֹם֙ עַשְׁתֵּ֣י עָשָׂ֣ר י֔וֹם נָשִׂ֖יא לִבְנֵ֣י אָשֵׁ֑ר
  פַּגְעִיאֵ֖ל בֶּן־עָכְרָֽן׃

  On the eleventh day Pagiel the son of Ochran, prince of the children
  of Asher:

Deuteronomy 1:3-4:

  וַיְהִי֙ בְּאַרְבָּעִ֣ים שָׁנָ֔ה בְּעַשְׁתֵּֽי־עָשָׂ֥ר חֹ֖דֶשׁ
  בְּאֶחָ֣ד לַחֹ֑דֶשׁ דִּבֶּ֤ר מֹשֶׁה֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל כְּ֠כֹל
  אֲשֶׁ֨ר צִוָּ֧ה יְהוָ֛ה אֹת֖וֹ
  אֲלֵהֶֽם׃

  And it came to pass in the fortieth year, in the eleventh month, on
  the first day of the month, that Moses spoke unto the children of
  Israel, according unto all that the LORD had given him in commandment
  unto them.

Why does the Torah use this term instead of אַחַ֨ד עָשָׂ֥ר? Is there some unique message in these two places that is being implied with the use of this term, or is it somehow related to its grammatical placement or usage?


texts: Keter Yerushalayim (Jerusalem Crown) tanach on the ten sons of Haman

texts: I'm currently writing a paper on the famed "purimfest 1946." In attempt to respond to all rebuttals that are brought up, I need to take a glance at the most authoritative tanach, the Aleppo Codex. However, the Esther portion of the code was destroyed in 1947. The jerusalem crown tanach under the auspices of Rabbi Mordechai brewer reconstructed the missing portions. If anyone has this tanach, also known as the Keter Yerushalayim, I would love to know what is written by the ten sons of Haman, does is it have a small tav shin and zayin as we have it today?


texts: I hear these different schedules of great tzadikim, in terms of what they learned and how much of it did they learn and it made me curious to ask, does anyone know what the Ribnitzer Rebbe's Learning schedule was like etc? Are there seforim that talk about it, tzadikim that have spoken about it?


texts: Why does it seem like Jewish texts are never translated?

texts:
I'm a Stack Exchange user on many other sites and every once in a while I will see a question on this site that sparks my interest in the hot questions. The only two things I know about Judaism are some of the more common knowledge on Kosher foods and that I will never ever be able to spell yarmulke without looking it up first. This site features what I can only assume are Jewish texts. (Example in this answer.)

Is there some reason that, despite the obvious prevalence of English on this site, certain passages are not translated to English? Is the Jewish scripture considered concrete in its language? Would it be a sin to translate it, or is it just kept in its original form for traditions' sake?


texts: How the idea of "the bread of shame" aligns with free will

texts:
Jewish thinkers(Who?) sum up G-d's creation of the world as follows: It was the ultimate act of goodness. G-d is perfect and infinite. He has no need for a universe; He has nothing to gain from creating mankind. Thus, we can only view creation as an act of altruism -- for the sake of man.

Further, if G-d is truly perfect, His acts must be viewed as acts of perfect goodness. G-d created man in order to have creatures upon whom He could bestow goodness. Creation was, therefore, the ultimate selfless act: A G-d who needs nothing created a world in order to give the man everything.

But Instead of giving us everything on a silver plate, the human being has to work for it. My question is: Why?

Zohar and kabbalists and the Ramchal refer(Where?) to the "the bread of shame principle" ("nahama d'kisufa"): If G-d were to "reward" us for doing nothing it would not be a reward; it would be humiliation/shameful.

How does this principle work and how it leads to having a free will?(Is this a separate question?)


texts: Experimental drug testing (e.g. for cancer)

texts:
Are there any sources discussing (both l'kula and l'chumra) experimental drug studies? Two reasons this would be halachically problematic:

Drugs assigned based on animal studies have a small chance of successfully curing the patient, and a significant chance of causing harm.
Correct dosages are often determined by raising dosages until 50% of patients experience some toxic effect. In this sense, there is a kavua 50% chance of inflicting harm at this stage of the study.

Sources directly discussing this question, or sources on other topics that you think would be relevant are welcome. Hebrew preferred.


texts:
Could anyone explain to me what HaShem meant in Hosea 14:9 (particularly, the last sentence of the verse)? My JPS Tanakh translates this as ‘Ephraim [shall say]: “What more have I to do with idols? When I respond and look to Him, I become like a verdant cypress.” Your fruit is provided by me.’

It sounds very much to me like HaShem is saying that the quality and quantity of a man’s deeds, works and speech are determined by his turning-to and faithfully responding to G-d. But then it seems to me that this same ‘fruitfulness’ is COMMANDED by G-d (Gen. 1:28). So is ‘fruitfulness’ Man’s responsibility or HaShem’s?

I am a British Noachide and I can’t read Hebrew, so explanations in English would be helpful. Many thanks, TW


texts:
(I originally asked this in Christianity.SE, but was redirected since the question deals with Jewish laws. Please forgive my obvious ignorances of Jewish society.)

In the Christian Bible, Matthew 15:2, the Pharisees accused the disciples of Jesus of not properly washing their hands before eating.

  “Why do your disciples break the tradition of the elders? For they do
  not wash their hands when they eat.”

What, if any, penalty or punishment could they have received for this?


texts: chayei olam: "everlasting life" or "long life"?

texts:
I am an Italian noahide.
I see that, in the translations of the Tanakh and of the Hebrew sources in general edited by Jews , the expression "chayei olam" is constantly rendered with "eternal life" or "everlasting life" (of the two I prefer "everlasting life", since the concept of eternal presupposes, to be precise, the absence of both a beginning and an end, while the age of chayei olam undoubtedly has a beginning), as, for example, in Daniel 12: 2.
However, there are some Israeli  Orthodox Jews who contest this interpretation, arguing that the concept of "everlasting life" is not biblical, and that this translation of "chayei olam" is erroneous. According to them, the meaning of this expression is "long life ", that is, a life extended for a long and not exactly definable time, but which will have an end anyway.
I am personally perplexed, also because they support their position, in some Italian biblical forums, on linguistic observations relating to the term "olam", which according to them cannot mean "everlasting" in Hebrew, but they do not bring specific sources taken from the works of the masters of Israel, and no Orthodox rabbi I have consulted, Italian or otherwise, has ruled out that chayei olam means everlasting life.
To your knowledge, are there some Jewish sources that support the interpretation given by these people?


texts:
Where are Bilhah and Zilpa buried?
Where are Bilhah and Zilpa buried?


texts: What is the difference between dati, chasidish, and charedi?

texts: How would one explain the distinctions between datim, chasidim, and charedim, especially to an American Jew who didn't know much about the Israeli religious spectrum?  In particular, are all chasidim charedi?


texts: Did the garbage in the teiva (ark) stink?

texts:
The verse says that the Ark was to have three floors, and Rashi (based on Sanhedrin 108b) explains this as follows; "the bottom floor" was for waste, the "second" floor for the animals and the "third" floor for the humans.

Did the waste create a very unpleasant smell? Are there sources that explain this to be one of the miracles that were prevalent in the Teiva?


texts: Who was the author/compiler of the Ikkar Tosfos Yom Tov?

texts:
I've noticed when learning Mishnayos that with the more basic layouts consist of the Mishna and the commentaries of Rav Ovadia M'Bartenura and the Ikkar Tosfos Yom Tov.

It is known that Rav Yom-Tov Lipmann Heller was the author of the Tosfos Yom Tov but did he also write/compile the Ikkar Tosfos Yom Tov? If he didn't, who did?


texts: Does wa tawrat (ותורת) in Jeremiah 8:8 means torah, namely the 5 books or Moshe?

texts:
Jeremiah said (I used KJV translation but the translations are about the same)

  How do ye say, We are wise, and the law of the LORD is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain.

I am questioning the meaning of the bold phrase

Does it mean Torah or laws of God in general. What does Jeremiah mean by "the law"

http://www.jesusbelievesinevolution.com/bible_forgery.htm

That URL above says that Jeremiah complain about torah being corrupted.

That is not the most common interpretation.

What did Jeremiah complain about? Was Torah corrupted during Jeremiah era? Was the statement on that URL true? Why bible translation translate "torah" into "law" instead of "torah"

You can check the hebrew here.

http://biblehub.com/text/jeremiah/8-8.htm

Somehow wa tawrat becomes "law of god". Even though the english have a word for tawrat, that is, torah. Did Jeremiah refer to torah or some other "law of God" in Jeremiah 8:8?

Basically I am asking

What does wa tawrat means on that verse
Does Yimeryahu actually complain that the scribes are corrupting/miscopying the 5 books of Moses, say by adding priestly sources, like the URL I said claim?


texts:
There is a general prohibition on depicting and/or owning depictions of celestial bodies, such as the sun and moon (see, e.g., the Rambam Hilkhoth Avoda Zara 3:18).  Nonetheless, there are opinions that permit partial depictions (see, e.g., Shach YD141:25, Neharei Afarsamon YD 118, and Darkhei Teshuva 141:40 cited here).  Would this include full depictions of an eclipse?  For example, is one allowed to photograph and/or own a photograph of an eclipse?

Related:

Permissibility of images of celestial bodies

What can a Jew draw?


texts: Difference Between Brit and Medical Circumcision

texts:
I have recently encountered a number of non-Jews who were protesting circumcision in front of the U.S. White House. While I found most of their notions somewhat absurd, I was given pause to question what the differences are between Medical Circumcision and a Kosher Brit.

What is the minimum amount of tissue to be cut off? Is this the same in both Medical and Ritual Circumcision?


texts:
A student of mine asked me this question based on an application he was filling out.  I am assuming there is a historical or halachik answer to this question.

"When was the one time the Jewish people did not fast on Yom Kippur?"


texts:
I have noticed some people using arovos which turned completely black towards the end of Yom Tov. When discussing arovos, the halacha mentions the importance of the green color, since it shows that it is not dried out (which can be a problem if it's completely dry).

The black aravos has no green color which the halacha speaks of, but it's not dry at all -- the leaves look exactly as they did before. What halachic authorities discuss this, and is it permissible to use?


texts: Where do the words sholom bayis come from?

texts:
I hear people speak of the need for sholom bayis.

1a) Where do the words come from?

1b) Where does the concept come from?


texts: Questions about the destruction of Sodom and the vicinity

texts:
I am having a hard time making heads or tails of the story of the destruction of Sodom and the vicinity. All questions below are questions about the narrative of the story based on the interpretation of Chazal and Rashi.

Why is Ammorah (Gomorrah) punished if all the evil seems to only be occurring in Sodom? For example, chazal see the "cry of Sodom and Ammorah" (Bereshis 18:20) as referring to torture performed in Sodom only (see Sanhedrin 109a-b). I am not aware of any source that shows any evil doings in Ammorah at all.

It seem that in fact there were were 5 cities scheduled to be destroyed (hence Avraham's initial request of 50 righteous people - see Rashi to Bereshis 18:24). However, similar to the previous question, if there is only an outcry from 2 (really 1) why are these other cities being destroyed?

Was the city of Tzoar in fact saved because of Lot (19:21, Rashi)? If this is the case then why was Lot removed from Sodom by the angel in the first place? Meaning, if Lot (and his daughters) have enough merit to save a city, why do they only have enough to save Tzoar, and not Sodom?

If Tzoar is saved, why does Lot leave? It says he was afraid (19:30) but gives no indication as to why.

Why didn't the Angel just take Lot out of the entire vicinity instead of only out of Sodom (19:16)?


texts:
Recently I have been made aware of many people who are in the conversion process who already call themselves Jews. By "in the process" I mean that they're beginning to learn Hebrew, doing Torah study with a Rabbi, attending services on Shabbat. Some are keeping kosher, tzniut, and are Shabbat observant. I should mention that the potential converts in question are women, so there would be no circumcision. As far as I know, there has not been any immersion in a mikvah.  I don't know if it's important to mention that they are not seeking orthodox conversions- some reform, some conservative- but none that I know of are prepared to convert with an orthodox rabbi.

My question is: When can somebody in the process of conversion refer to themselves and expect for others to refer to them as a Jew? Also, are they recognized as converts while they are in the process of conversion, or is that a title that comes after the conversion has been completed?


texts: On Shabbos, may someone turn off a switch of an electric-eye controlled light while the light is off?

texts:
If a room or an area has an electric eye which causes a light to turn on when someone passes by, and the light is off, may someone turn off the light-switch on Shabbos so that people can walk by without causing the light to go on?

Even if the light-switch is muktzah I would assume it is not more than a כלי שמלאכתו לאיסור, kli shemalachto L'issuur, which is permitted to be moved for לצורך גופו להיתר -  - for a permitted use of itself. so if the act of turning the light-switch off is permitted, there should be no muktzah problem either.

Note: Some reasons why this may be different than the issue of adjusting a mechanical timeclock on Shabbos (to stop a light from going on):

The time-clock will definitely make the light go on - The Electric-eye will only make the light go on if someone walks by. so the change is not definite.
The time-clock will make the light go on without any other action - The Electric-eye will only make the light go on if someone walks by. Thus there is still another action needed to make the light go on.
On the other hand, maybe the mechanism of an electric-eye system works differently than a time-clock. Maybe the system is considered MORE ON and ready to go on as soon as someone passes. I don't know how it works so I can't compare the 2.


texts: Can one go to a sefroim store with the intention of not buying a Sefer and look into a sefer and read some of its contents? Is it considered stealing?


texts: Three faceted blessing after public kiddush on Friday night

texts: Fortunately I had the honour on multiple occasions to do public kiddush on Friday nights in different synagogues. A few of them were keen on asking me to recite the three faceted blessing after it, although I've rarely seen anyone else doing this. Food was not served after the public kiddush. A similar issue is the grace after meal leader's cup of wine. Which sources discuss this obligation?


texts: Can a deaf person answer "Amen" to someone else's bracha?

texts:
Excerpt  this M.Y. answer:

The Mishnah (Berachos 8:8) states that we answer Amen even after hearing a partial berachah from a Jew, but not from a Cuthean (who is suspect of having addressed the blessing to Mt. Gerizim, the site of their place of worship).
This is codified as halachah in Shulchan Aruch (Orach Chaim 215:2).
Mishnah Berurah there (subsection 6) records variant opinions as to
whether this applies only when one heard everything from Hashem's name
onwards (i.e., basically the entire blessing except for the words
"baruch atah"), or if it is also when one hears just the very end of
the blessing (e.g., "borei minei mezonos").

My question is if remiza (signing / hinting) would be an equivalent. Some scenarios:

If an interpreter signs just a part of the bracha to the deaf person
If an interpreter signs to the deaf, "He just said 'Borei Minei Mezonos', and we all answer 'Amen'"
If the deaf person notices someone's lips moving (he noticed it in the middle of the person's bracha), saw him holding a cookie, saw him eat the cookie. so, the deaf person assumed that he was reciting 'Borei Minei Mezonot' (I mention this scenario, as Shulchan Aruch stipulates that the person answering must be aware of which bracha was said. But, here, the deaf person deduced the bracha, but can't be 100% certain as he didn't hear it and no one interpreted.)

In either / both of these cases, can the deaf person answer "Amen".
(I have assumed that signing the entire bracha as it is occurring would be the same as having verbally 'said' it. This assumption is based on a number of related halachot regarding tefillah / signing for the deaf that I have heard from Our Way - a division of the OU.)


texts: Regarding esrogim the year after shemittah, when you prepare them to be made into jam, is it muttar to throw away the seeds?


texts:
I'm not Jewish but do know that strict observance of religious laws is important in Judaism.

I recently visited one of our suppliers in Israel and the hotel and office block had sabbath elevators. The younger techies I was working with thought it was ridiculous but it seemed that pious/observant Jews used it. There was also a planning controversy here in London about making an area an Eruv so that religious restrictions could be avoided.

If these features are universal then I shouldn't think of these as a cynical way of avoiding the law which applied to everyone else - like medieval popes declaring Beaver to be a fish or that Geese grew from barnacles so they could eat meat in lent ?

Is there a particular reason that working around a holy law should apparently be considered pious?

edit: Thank you, the question was meant out of genuine interest, I didn't intend any offense with "loophole".

My question was really that in Christianity (or Islam) by not doing something enjoyable or which makes life easier on Sabbath, or by fasting -  it is the sacrifice that is the offering/prayer.

So if you can't start a fire to keep warm then the discomfort is the sacrifice. But if it is ok to have a non-Jew make one for you, or today have the heating pre-programmed, it seems that the observance of the law is more important than the spirit.

Is the intention of the law in Judaism fundamentally different from the other two religions? Or is it just a tradition that has grown up over the generations?


texts: In my family's Seder, and in one of the two others I've been to, the reading is done by taking turns going around the table. Mostly it is read in the language of one's preference, but some (myself included) read it in Hebrew and translate the passage into English. I'm wondering what the source is for this round-robin style of reading the Haggadah (if there is a written one), and if it is widely practiced. The other Seder I've been to had the leader of the Seder reading everything all in Hebrew. Is reading by one person generally the norm? Are there other traditions?


texts: Is one allowed to cut olives or grapes on Shabbos?

texts:
On shabbos, it is a biblical prohibition squeeze olives or grapes specifically for their juices, though one may squeeze them if the juices are used directly to enhance a solid food.

As an additional rabbinic safeguard, one may not benefit from olive/grape juice that ran from the fruits on shabbos.  (SA OC 320:1,4)

Generally, fruits seep juices when they are cut.  If one is planning to eat the grape/olive as food, is one allowed to cut the fruit if there is no other solid food on the plate?  (If one is, is one allowed to use the juices that seeped out?)

Note: I am specifically asking according to the accepted halacha that squeezing olives/grapes onto food is permissible.

Traditional sources are preferred.


texts: Beracha and Kedusha referring to the generation of the desert

texts:
Rashi in his commentary on Bereishis 2:3 explains that the beracha of shabbos is in the future when the mannah fell during the week and an extra portion fell on Friday and kedusha is also in the future when the mannah did not fall on shabbos.

Why is shabbos described with two words that only represent an episode that lasted only forty years in our thirty five hundred year history?


texts: When do the restrictions of 3 weeks start when 17 Tammuz is on Shabbos?

texts:
When do the restrictions of 3 weeks start when 17 Tammuz is on Shabbos (e.g. this year)?

Do they start motzei shabbos (already 18 Tammuz), since the 17 Tammuz is technically on shabbos or do they still start with the fast on Sunday morning?

(Of course, this question is only according to those who hold that the restrictions, such as not getting a haircut, generally start with the fast and not on the night of the 17th of Tammuz.)


texts:
On Gen 30:9

  וַתֵּ֣רֶא לֵאָ֔ה כִּ֥י עָמְדָ֖ה מִלֶּ֑דֶת וַתִּקַּח֙ אֶת־זִלְפָּ֣ה
  שִׁפְחָתָ֔הּ וַתִּתֵּ֥ן אֹתָ֛הּ לְיַעֲקֹ֖ב לְאִשָּֽׁה׃

When Leah saw that she had stopped bearing, she took her maid Zilpah and gave her to Jacob as concubine (Sefria translation. I translate wife.).

Sharing your husband with another wife is an act of stress, as we know from Abraham-Sara-Hagar, and from the Rachel, giving Biha to Yakkov only after she is stressed.

His twelve children were born during 7 years, and from simple look at the verses, none of his wives were pregnant simultaneously, so one of his wives was pregnant all the time.

Why Leah is so stressed that she gives her maid to Yaakov as a wife? She has 4 children in a row, other then her only Bilha has kids - only two, and she is not giving birth for only 1.5-2~ years?

What is the rush?


texts: What is the problem with writing שט as a number?

texts:
In Hebrew, numbers are represented by letters.

When these letters spell out something unpleasant or undesirable, they are moved around. An example is שד which means “demon” becomes דש in the Mishna Berurah .

I see that also in Mishna Berurah
שט becomes טש but this is not universal as can be seen in this סידור - and for reference the same סידור here does change רעה (evil) to ערה.

What is the problem with spelling out שט?


texts: In the standard Ashkenazi Siddur, why is the Aramaic word פורקן used in the otherwise entirely Hebrew prayer of על הנסים?


texts: Chayecha Kodmin - Your own life comes first for countries

texts:
Although I am loath to ask a Covid 19 related question, one particular current debate caught my attention.
Most readers are probably aware of the gemara in Bava Metzia 62a where we find the rule one should utilize all his resources to save himself instead of dying along with his friend. See the quotation and translation from sefaria below.
Does this apply to a countries resources? Recently it has become publicly known that the President of the United States feels a certain company (3M) has no right to be selling masks to foreign countries when America is in dire need of them. As of now it seems the company is refusing  to abide.
This is not a question about American or international law. This is a question what would halacha dictate in this type of situation?
Part of the company's reason to refuse is international backlash, including loss of imports of other life saving devices. This seems to be happening already with Canada's response. Would this weigh in on applying Rabi Akiva's rule?
Also, according to halacha, would there be a difference if it were a natural resource vs a private company's product?
As usual with my questions, I don't require answers to be sourced, but if they exist, mah to u'ma na'im.

ורבי יוחנן האי וחי אחיך עמך מאי עביד ליה מבעי ליה לכדתניא שנים שהיו מהלכין בדרך וביד אחד מהן קיתון של מים אם שותין שניהם מתים ואם שותה אחד מהן מגיע לישוב דרש בן פטורא מוטב שישתו שניהם וימותו ואל יראה אחד מהם במיתתו של חבירו עד שבא ר' עקיבא ולימד וחי אחיך עמך חייך קודמים לחיי חבירך
The Gemara asks: And Rabbi Yoḥanan, what does he do with this verse: “And your brother shall live with you”? The Gemara answers: He requires the verse for that which is taught in a baraita: If two people were walking on a desolate path and there was a jug [kiton] of water in the possession of one of them, and the situation was such that if both drink from the jug, both will die, as there is not enough water, but if only one of them drinks, he will reach a settled area, there is a dispute as to the halakha. Ben Petora taught: It is preferable that both of them drink and die, and let neither one of them see the death of the other. This was the accepted opinion until Rabbi Akiva came and taught that the verse states: “And your brother shall live with you,” indicating that your life takes precedence over the life of the other.


texts: Pronunciation of Esther's cousin's name.

texts:
I have seen a couple of places where Mordechai’s name is spelled with a kamatz katan under the daled. Has anyone else seen this and do you know which is more accurate: Mordechai/ Mordachai/ Mordochai (the last would be “o” for the Sfardi pronunciation also, it’s not just an Ashkenasis kamatz)?

Also, if one of them is more correct, why does the other exist? (If you have something other than "someone made a typo", that would be best)


texts: What is the source for lifting one's eyes heavenwards when reciting "kadosh, kadosh, kadosh" during the Kedusha?


texts: Is there a name in Hebrew that means "God is my portion"? When I google translate I get אלוהים הוא החלק שלי which I have no idea how to say.


texts: Must we consider the gemara's conclusions literally true?

texts:
I have in mind gemaras such as Yoma 54b, which says, according to the interpretation of one of my rabbis, that the Even haShetiya -- the stone found under what is now the Dome of the Rock -- was the first thing ever created. Must we take this and other gemaras literally, or can we interpret them as metaphor, as is permissible to do with (other) midrash?

Related: How is it that the Talmud can make historical mistakes?

Belief in midrashim

does one have to take a Midrash/Aggadah literally?

Non-literal Midrashim


texts: It is written in Pirkei Avos that everyone who brings merit to the many(zichui ha rabim) no sin comes to his Hand. Can anyone plese give some more sources about the merit of those who bring merit to the many ( like distributing CD's or Books)to encourage ourselves to share more Torah wisdom with our fellow Jews.


texts: Product Recommendation: History of Semicha

texts: I'm looking to learn about the history of semicha. I've read a few articles online, but I'm really looking for something more in depth - a book preferably, or at least a long journal article. Must be English. Any suggestions?


texts: To what extent are, say, Ashkenazic Jews halachically obligated to follow Ashkenazic customs by, say, refraining from eating kitniyot on Pessah?  Chullin 110a-b says: Follow the restrictions of the place from which you come AND the restrictions of the place where you are.  But what does halacha say on the matter?  And does it make a difference whether the switch is total or selective, temporary or permanent?


texts: Could the Dor Hamidbar originate Chiddushei Torah?

texts:
We all imagine that without the burden of physical necessities, Dor Hamidbar (D"H) was busy studying Torah 24/7 (see @Mbloch's answer).

I wonder, if the source of the Torah (Moses), was close and handy all the time and there was presumably no uncertainty on any subject (besides Moses' own, which he clarified occasionally with G-d), could D"H bring any Torah Chiddushim?


texts: Techum Shabbos for Items across Timezones

texts:
It is my understanding that if a person owns an item, that item may not be taken outside of his Techum Shabbos (2,000 Amos) on Shabbos (e.g. Shulchan Aruch Orach Chayyim 397:3).

For example, if Reuven is in Israel and owns a necktie back at home, Shimon may not take it outside - as he is not allowed to remove the tie from Reuven's Techum Shabbos.

My question is what happens if it is already a time where Shabbos is over in Israel? Do we say that for Reuven it is no longer Shabbos, so Shimon may then take the necktie outside? Or do we go after the item?

In short: if it is no longer Shabbos for an item's owner, may that item be taken outside of it's owner's Techum?

Sources, please.


texts:
Naomi returns to Israel and tells people to call her Mara cause God has embittered her life (Ruth 1:20). But no one actually ends up calling her Mara.

Is a person allowed to change her name for non-health (refuah) related reasons?
Does anyone else in Tanach ever do this i.e. as to have his or her name changed?
Why doesn't anyone actually call her Mara?


texts: According to Halacha, does one have to bury teeth?

texts:
Is there a halachic obligation to bury teeth that have fallen out, just as one buries other body parts that become detached?

If not, why?
Does the same apply to detached skin? Or hair?

Related: Do surgically removed body parts require Kevurah?
(I think this is different from the other question because teeth are more "transient" (similar to hair) than other body parts, therefore more likely not to require burial.)


texts: Does Judaism appreciate the wanton destruction of idolatry done by Islamic groups?

texts: Many of the idolatrous heritage sites like Bamiyan Buddha, Sufi shrines, and Hindu idols are being destroyed by Islamic fundamentalists around the globe. Does Judaism allow a non Jew to demolish such idolatry or is it encouraged for a Jew to recommend and help a gentile in eradicating idolatry by any means possible?


texts: Rav Moshe Feinstein and chodosh in the Diaspora

texts:
I'm searching for some clarification regarding what Rav Moshe Feinstein, z"l, held with regard to chodosh in chutz la'aretz.  My father-in-law recently attended a lecture of a student of Rav Reuven Feinstein, shelit"a, who claimed his father relied on the opinion that it is only a Rabbinic prohibition outside of Israel.  However, my understanding of his responsum on the topic (Igros Moshe YD 4:46) is that he only relied on a double uncertainty where such was available, implying he held it was a biblical prohibition even in New York.  What is further baffling is that the responsum is actually written to Yosef Herman who puts out the popular Chodosh Guide based on the assumption that there is no reliable double uncertainty.  (I tried to contact Mr. Herman but never received a reply.)

Rabbi Yehuda Spitz cites the ruling as a qualified leniency:

  See also Shu”t Igros Moshe (Y”D vol. 4, end 46) where although he maintains there is what to rely upon l’maaseh, maintains that still one should try to ascertain where he can purchase yoshon flour, as it is preferable.

I'm curious if anyone can shed light on what the reality was in terms of the plausibility of the presence of chodosh in the kosher market up to and including the time of the responsum, and/or whether Rav Moshe changed his mind at any point regarding what if any leniencies there were, both in his personal practice and in his rulings for others.


texts: Can you leave a sieve in your sink on Shabbos?

texts: Many people I know have a sieve in their sink that catches debris from plates when they are rinsed off after being removed from the table on Shabbos.  Is this permitted, or is it borer?


texts: Were those who were not circumcised in the wilderness debarred from celebrating Pesach? The uncircumcised were not admitted to Passover celebrations—Exodus 13:5 and Joshua 5 seem to indicate that celebration was suspended until they entered the land—but I have seen answers saying that Passover was still celebrated in the wilderness.


texts: Do you get to keep your old nefesh and ruach when you convert?

texts: According to our tradition, converts acquire a "new soul" in, or upon emergence from, the conversion mikvah. (Not sure of the original source for this--it may be the Zohar--but there are countless secondary sources.) Accordingly, they change their names, and lose most components of halachic relationship with their birth-parents. But is(n't) the "new soul" just a new Jewish soul, a נשמה, in addition to the convert's preexisting nefesh and ruach? Does(n't) the convert keep the nefesh and ruach he was born with? If so, why would the convert's name, and particularly parents, have to change?


texts: Eating with a plate that had non-kosher food on it at one point in the past

texts:
In light of this quarantine, If someone is spending shabbat at non-observant relatives and the house is not kosher. If the person runs out of paper plates, would he be able to eat from a glass plate that had had non-kosher food on it at one point in the past as long as it was thoroughly washed so there are no visible stains (which is permissible unless I am mistaken according to Sephardic authorities).

Note that this assumes that the person was unable to run to the store to buy new paper plates.


texts: Mitzvah of Ner Channukah -- not until after churban habayis?

texts: Someone said over today (in then name of the Sfes Emes) that the mitzvah of Ner Channukah didn't officially "start" until the 2nd Beis HaMikdash was destroyed, since it was established as somewhat of a zecher for the Menorah in the Mikdash (Holy Temple) (until then they were able to light the Menorah in the Beis HaMikdash, so why commemorate the event with lighting as well? — this I understood to be the intention of saying this), and the destruction of the 2nd Beis HaMikdash wasn't until 200 years after the story of Channukah (See SA Siman 670 and M"B Sif-Katan 1 there.) I want to know if the Sfes Emes or anyone else says such a thing?


texts:
If someone uses a water blech (Unblech or k'deirah) to exploit whatever halachic advantage he sees from this pot on a pot method, does he have to anticipate the possibility that the water inside will boil off and not use the blech if the boiling off is a possibility (or probability)?

Does his use of the blech have to keep in mind what could happen to change the status of the blech back to a "regular" blech? Or does halacha allow him to use it by judging what it is now without concern for what could happen?


texts:
To the best of my knowledge we celebrate on Lag B'Omer as this is the day the students of Rabbi Akiva stopped dying. This reason seems incomprehensible. The reason they stopped dying was because there was no one left.

Imagine someone has eleven children. One by one they pass away. Finally the father buries his last child, would he celebrate???

Then how are we supposed to understand Lag B'Omer?

Sourced answers please.


texts: What does the Rambam say in regards to a sin having to happen?

texts:
I have seen it claimed that the Rambam in Shemona Perakim chapter 8 says that if the Torah specifies a punishment, someone must commit the sin, it is just unknown who exactly will earn the punishment (thus if the Torah prescribes that an idolatrous city must be burnt, there will be an idolatrous city meeting the criteria at some point).

I am looking for the exact language because it seems completely illogical. According to that reasoning, when Adam was commanded not to eat from the tree with a prescribed punishment, then someone must have eaten from the tree at some point.

And someone must have ascended Har Sinai (Shemos 19:12) and been executed, etc.

So every warning of punishment must inevitably happen it means that the Torah is prescribing that sin must happen, which would be the opposite of its purpose.

It also seems to lack a basis. If it is because לא ציווה הקדוש ברוך הוא לתוהו (Hilchos Melachim 11:2), well it could be that prescribing the punishment scared people into not doing it, thus the prescription of the punishment was successful and had a purpose.

And if the interpretation of the source in Shemona Perakim is correct, how can we answer these problems with the idea?


texts: Are there descriptions of angels as female?

texts: Are there any examples in tanach, talmud or midreshay chazal of an angel(s) who are described specifically as being female?


texts: Can a synagogue appropriate the contents of charity boxes not removed before a specified time?

texts:
There are lots of charity boxes from different organisations put out on a table in the foyer of our synagogue on Purim.

The wardens have attached a note that says that boxes not taken away by the end of Shushan Purim will be emptied, the contents given to the shul and the boxes disposed of.

Is this (a) in the spirit of Judaism (b) within the laws of Judaism?

While I understand that anyone can make conditions to the entry and free use of space in a building, could it be that to appropriate charity funds intended for one receiver is prohibited (or at least slightly in the spirit of Sodom) even under such conditions?


texts:
I'm translating a short story by Esther Kreitman Singer. She writes: "The Nazi airplanes were still there. Just like the spiders who once brought fire to the Temple, they flew in more and more bombs to drop on the Jewish alleyways..."

I can't find any reference to spiders involved in the destruction of the Temple. Can anybody enlighten me, please?

Many thanks,
Marina from Italy


texts: Is it halachically ok for a woman have a hysterectomy if there is no medical need? If not, is it permissible as a form of contraceptive?


texts: Why the difference in כאשר צוה ה׳ between Vayakhel and Pekudei?

texts: Why does the Torah consistently say כאשר צוה ה׳ את משה or some equivalent after describing the making of each step of the priestly garments (Exodus 39:1, 5, 7, 21, 26, 29 and 31) but not in the context of the construction of the Miskan itself or its vessels, other than in a very general way (Exodus 36:1 and 38:22)?


texts:
Who knows two hundred seventy-seven?
?שבעה ושבעים ומאתים - מי יודע
In the spirit of the song "Echad - mi yodeya", please post interesting and significant Jewish facts about the number 277.
I see no need to seed this particular entry with a lazy gematria.
Check out mi-yodeya-series for the previous two hundred seventy-six entries in this ongoing series.


texts: Reasons for allowing התר מכירה in this day and age

texts:
Here is the concluding paragraph from an article from Torah L'Daat (red volume, BeHar 'בענין אם יש קנין לנכרי בארץ ישראל להפקיע קדושת שביעית') that discusses the halachic boundaries of whether non-Jews can acquire land in Israel to remove the obligation of Shvi'it. The article, in general, outlines the basis for heter mechira.

… היתר זה של הב״י הי׳ היסוד להיתר המכירה שהונהג משנות תרמ״ט—תרנ״ו ואילך. אמנם, הרבה גדולים התנגדו למכירה מטעמים אחרים, ואפילו המתירים התירו למכור לעכו״ם רק בשעת הדחק גדולה כשהי׳ נוגע לפיקוח נפש ממש, ולא התירו לחלוטין אלא בשביל שמיטה אחת לבד, ובשמיטה הבאה הוצרכו לישב בדין עוד פעם לברר אם השעה דחוקה כ״כ עד שהוצרכו לסמוך על היתר מכירה.…
… This heter of the Bet Yosef was the basis for the heter of sale that was practiced from the years 5649 to 5656 and thenceforth. However, many great rabbis opposed the sale for other reasons, and even those who allowed selling to a non-Jew did so only in a great time of pressure where it was relevant to actual preservation of life. They allowed it not absolutely but for one Shvi'it alone and required the following Shvi'it that people sit in judgement again to determine whether the time was so pressing as to require reliance upon the heter of sale.…

The condition brought to allow heter mechira is that it must be only at a 'very pressing time' (שעת הדחק גדולה) where 'lives are at stake'. Do battei din that permit heter mechira use other clauses to allow heter mechira? Or do we indeed live in a time where lives are at stake and we permit heter mechira?


texts: I saw a quote one time--I believe it was in an Artscroll sefer--from the Zohar about how there would be tremendous spiritual and cultural revelations that would occur around the 18th-19th centuries. (I believe that was when it was.) Does anyone know where that quote is, or what it actually says? (Forgive the ambiguity, I don't have much more to go on here.)


texts: Can an Ashkenazi use Bet Yosef Shechita or vice versa?

texts:
For the most part, I gather that an Ashkenazi should not follow Sephardi minhag or vice versa. (E.g. - nusach hatefilla, kitniyot on Pesach.)

I am Ashkenazi. I am somewhat "liberal" regarding my use of shechita, i.e., I will use meat that is certified by a reliable rav. I am unfamiliar with what makes "Bet Yosef" shechita, generally use by Sephardim different from Ashkenazi shechita. Would an Ashkenazi be allowed to use Bet Yosef Shechita or can a Sephardi use a reliable Ashkenazi shechita or are they restricted to Bet Yosef shechita?


texts: I'm searching for a recording of the davening nusach of Shabbos/Yom Tov according to hasidic tradition. I have in mind something from Belz/Bobov/Satmar/Vishnitz


texts:
Is tobbaco Kitniyos?
Is tobbaco Kitniyos?


texts: Did Esther have the halachic status of a captive?

texts: Esther was taken (Esther 2:8), ostensibly against her will, by king Achashveirosh. I would like to know if she had the halachic status of a captive such that, for example, the mitzvah of redeeming a captive (pidyon sh'vuyim)would apply.


texts:
I saw that the Shulcha Aruch (I think it was 586?) states that one is allowed to pour wine into the shofar to clean it.

I have an old shofar that smells a bit musty and like ... old sheep (I guess it should smell like that?) At any rate, the smell isn't pleasant.

Plain water doesn't seem to do the job, and I think it does something to the structure of the inside, as it doesn't sound as clear after I rinse it. Maybe there is water in there, and it just gets too difficult to dry?

Does anyone have any suggestions on how I can clean the shofar and get rod of most if not all of the bad smell? I don't want to use wine to clean my shofar, BTW. I'm afraid that I'll make a shicker shever ;-)


texts: Tachanun on Pesach Sheni - sources for the diffferent customs

texts:
Some say Tachanun on Pesach Sheni (14 Iyar); some do not; some do not say Tachanun on 14 & 15 Iyar.

What are the sources for these customs?

See related Why do we do anything for Pesach Sheini?


texts:
I'm trying to understand the Biblical concept of "Mefateh" (a "seducer"):

The Torah says (Shemot 22,15) without elaborating:

  וְכִי־יְפַתֶּה אִישׁ בְּתוּלָה אֲשֶׁר לֹא־אֹרָשָׂה וְשָׁכַב עִמָּהּ מָהֹר יִמְהָרֶנָּה לּוֹ לְאִשָּׁה׃

  If a man seduces a virgin for whom the bride-price has not been paid, and lies with her, he must make her his wife by payment of a bride-price.

The Halochos (see Shu"A EH"E 177) go straight to the punishment without explaining the process,

  המפתה בתולת ישראל משלם וכו':

  One who seduces a virgin of Israel pays ...

What set of actions and conditions constitutes the Biblical Mefateh? What role the seduction part plays in it? And how it is different from regular consensual relations between unmarried grown-ups?

What must a man say and do, should there be witnesses for Pituy, what's the woman's role, what do they all claim in the court?


texts: What would a slave say in the birchot hashachar?

texts:
Given that women replace shelo asani isha with she'asani kirtzono, is there any halacha on what a Jewish slave would say for shelo asani eved? Also, would a slave need to be need to be acquired & held according to halacha to be considered eved, or would a Jew forced into slavery by gentiles be considered eved for the purposes of halacha?

(In case you're wondering, this came up during a conversation about forced labor in concentration camps during the Holocaust.)


texts: How many years before Yakov did Rochel die?

texts: The torah teaches us that when Binyomin was born to Yakov, his wife Rochel died. How old was Yakov Avinu when Rochel died and how many years was that before his petira?


texts: Is chometz less of a problem before the 15th of nisson

texts:
Someone told me the he keeps a lot of paisach humros but only starting on the fifteenth of nisson

but on the 14th after midday he is more lax

Is there a source for this that on the 15th it is a bigger violation to eat chomets then on the 14th after noon?

Or that the humras are less important (for what reason?

Hag paisach kosher vsamaiach


texts: Giving away coupon to non-kosher restraurant

texts:
Can a "kosher eating only" Jew who receives a coupon for a free meal at a non-kosher restraurant give that coupon to another jew, even if they don't keep kosher?
I know you are not making them go and eat non kosher food, or even know for sure that they will use it, but you are making it easier for them and even encouraging them to eat non kosher food.


texts:
When I was in London last month, I davened by the Rademishel Schtiebel in Hendon (Beis Chunuh, also known as R' Duvid's). I noticed at Kabbalat Shabbat that the tefillah of Barchu was prefaced by the word ולאמר, a usage which (if the Chabad siddur is to be believed) is from a longer passage in the Zohar.

Why does Rademishel (or any other chassidus which has this nusach) preface Barchu with velomar on Friday night?


texts: Can Biblia Hebraica Stuttgartensia be used for Torah study?

texts: According to Orthodox rabbis, can Biblia Hebraica Stuttgartensia be used as a basis for torah study?


texts: Does accepting lottery winnings count as benefiting from a miracle?

texts:
The gemara in Nedarim 50 (and many other places) discusses how various rabbis refused to benefit at all from miracles, turning down gold and jewels, warehouses of grain, etc.

In the gemara, finding buried treasure is somehow classified as miraculous, even though it was already in existence prior to that point. That it occurred to rabbi Gamda was part of the miracle. This suggests that "naturally occurring phenomena" still fall under the rubric of miracles when sufficiently unlikely, akin to Maimonides' general interpretation of the miraculous being a confluence of natural phenomena occurring in just the right manner at the exact time needed.

The probability of winning is deliberately engineered to be in one to several hundred million (175 million for the powerball, ~259 million for the mega-millions). If we take this attitude toward miracles to be an optimal level of behavior, would the long odds on winning preclude such individuals from accepting lottery jackpot winnings as the product/benefit of a miracle?


texts: Going to the bathroom, Netilas Yadayim, and Hamotzi

texts:
If a person needs to move their bowels before a meal and consequently must wash their hands afterwards, can that hand washing satisfy for Hamotzi as well?

Assuming that is the case, would they say asher yatzar before making an al netilas yadayim (since it isn't necessary for the asher yatzar), or in between al netilas yadayim and hamotzi?

Would the latter case count as a hefsek, or since having clean hands is necessary dirabannan to making the hamotzi, and making the bracha is connected to the cleaning of his hands, we consider this part of a necessary process of making the bracha on the bread (Tol Baruch/haviyu melach/feed the animals/etc.)?


texts: What does the Dikduk Hataamim of Ben Asher (the A. Dotan edition) say in reguard to the 10 sons of Haman?

texts:
After the ensuing back and forth on this post regarding the authenticity of the small שׁ ,ת, and ז and the large ו by the ten sons of Haman, I would like to consult the A. Dotan edition of Ben Asher's דקדוקי הטעמים. It is apparently more accurate than the Baer and Strack edition.

What does Aron Dotan say in regard to these small/large letters?


texts: Are Belvita Breakfast Biscuits dairy or just dairy equipment?

texts:
Are Belvita Breakfast Biscuits dairy or just made on dairy equipment?

The Hechsher says OU'D but it doesn't seem to have any dairy ingredients in it. The allergy information only says contains soy and wheat. One of the ingredients is "Natural Flavoring", which can be the dairy. But I think it's not, since there is no allergic warning for dairy. It's also produced by Nabisco, the maker of Oreos. Which Oreos too say (OU'D) but some of them are really not dairy. They're just dairy equipment.


texts: When did the "Israeli accent" come into existence?

texts:
When did the "Israeli accent" (for speaking Hebrew) come into existence?

I believe that Hebrew as a spoken language was introduced in the late 19th century with the creation of modern Zionism. Jewish immigrants came from around the world to create the state of Israel, bringing with them a multitude of accents and native languages. Today, the Israeli pronunciation of Hebrew is notably distinct from it's Yiddish, Ladino, and other ancestors. No doubt it has evolved over time, and continues to, but when was it first codified or recognized?


texts: What are the most commonly-held positions regarding Kol Isha?

texts:
As a woman, I am mindful of the need to avoid putting Jewish men in inevitable situations of kol isha (hearing a woman's singing voice). However, I have heard many interpretations of this law, and I don't know which one(s) people actually follow.

Are the majority of mainstream Orthodox men machmir about a) hearing groups of (3+) women; b) hearing women in recordings...or both, or neither? In the interests of avoiding the serious aveira of lifnei iver, should women always assume they are (or should be) machmir about both?


texts: Passing gas while listening to a Jewish song

texts:
In Hilchot Kri'at Shema 3:14, Maimonides wrote:

  If one is reciting [the Shema] and passes gas, he should stop until the odor subsides and resume his recitation afterwards. The same applies to one studying Torah.

  When another person passes gas, even though one should stop reciting the Shema, he need not interrupt his Torah study.

Let's say I'm sitting with my headphones on, listening to some Jewish music on the Songza website, and the lyrics are from Tanach. I release some flatulence. Should I pause the song until the air clears?

Please cite sources.


texts: Should someone who married outside of the Jewish community dump their family?

texts: For example Yanky married a gentile. Should he dump her and his gentile kids according to the 56th commandment in Rambam's list? Or does that commandment means he should in no circumstance marry a gentile, but now he has already, things are not so straightforward and other commandments might be at stake. In particular the 40th commandment not to oppress the widow and the orphan, as in by dumping his family he would be creating a widow and a bunch of orphans in the first place, like the ultimate oppression. The second question is, if the 40th has precedence over the 56th, that is he is stuck with his gentile family, then will he or won't he have a place in World to Come no matter how righteous a life he lives till the day he dies in all aspects of the Torah except having a gentile family? She won't convert neither she'll marry again if she is dumped her, since she's Catholic which won't recognize divorce or allow a second marriage. Looking for real Torah answer without any interference from political correctness.


texts: Rav Moshe Heinemann says a hesped (eulogy) after burying the Baltimore sheimos. Where do we find a source for such a concept?


texts: Why don’t we learn Torah directly after Birchas HaTorah?

texts:
Maybe I’ve just never seen it, but does anyone actually learn Torah directly following Birchas HaTorah at the beginning of Shachris? Maybe there’s good reason not to (like our Tefillos should be uninterrupted), but common sense would dictate that right after we thank HaShem for giving us the great Mitzvah to learn Torah we should learn it. I realize that after the Bracha we do say some passages from the Chumash & a Mishnah so technically we do learn Torah following the Bracha, but wouldn’t it be more appropriate to spend at least 5-10 minutes delving into a piece of Torah that uplifts & interests you?

As always asked with love & curiosity


texts: Can you use Masser for Machtzis Hashekel?


texts:
Clearly, the Messianic Era is something that we should pray for and desire, if we identify with the Torah's way of life. However, is there a specific mitzvah or chiyuv to actually do something (including prayer) that hastens the coming of Mashiach? I'm sure I've seen this discussed but I can't remember where. It may have been in religious Zionist/anti-Zionist literature, because part of the debate involves whether or not the founding of Jewish settlements in Israel would hasten or slow the redemption process.

I've heard Rabbi Hershel Schachter (of YU) say that the source for this idea is that the Gemara (Yevamos 62a) implies that we're supposed to have children in order to fill the quota of Jews born in order to hasten redemption, but I've never seen that written anywhere.

(I don't think that this is a duplicate of this question, which is asking about doing any mitzvah with the intention of hastening Mashiach, but it's a subtle difference)


texts: Does a teacher have to ask forgiveness for embarrassing a student after scolding him?

texts: If a teacher/rebbi scolded a student for making fun of another student, and this rebuke was given in front of others, which embarrassed the student, does the rebbi have to ask that student for forgiveness? If not, why not?


texts: Do hechshered leafy vegetables mean that they have no bugs?

texts: If I buy (for example) frozen broccoli in the store with a hechsher, is it required to check for bugs? Does the hechsher signify that the vegetables have already been checked for bugs and are free of them? Or does it signify that the vegetable is kosher as long as I do not find any bugs during my bedika?


texts: What kind of blood did the Nile turn into?

texts:
One of the ten plagues that Moses unleashes on Egypt in the Book of Exodus is to make the Nile river run red with blood (Exodus 7:20). My question is, is there any information, either in the Torah itself or in other Jewish scriptures or works, about the nature of this blood?

Was it human blood, or animal blood, or divine blood that bore no relation to earthly blood, or what? Now I'm aware that some people believe that this was a purely natural phenomenon, caused by phytoplankton or minerals or something else, but I want to know how the believers (that this was a supernatural event) view this?


texts: Saying kaddish when davening in a minyan that isn't your nusach

texts:
I have been to many minyanim where people are saying kaddish of a variety of nuschaot. What should one do with regards to this?

Some examples: In a sephardi minyan, should an ashkenazi person remain silent for those parts of kaddish that a sephardi person would say? Conversely should a sephardi person assert his nusach of kaddish by quickly adding the additional parts that he would say if he is in an ashkenazi minyan?

Does it make a difference that it is 'easier' for an ashkenazi person to remain silent for parts of kaddish in a sephardi minyan in comparison with a sephardi person adding extra words within an ashkenazi kaddish?

Additionally, if you are in a non-nusach-specific minyan, what is the ideal way to say kaddish with other people who are saying it with a different nusach to you?


texts: If someone built a Sukkah large enough to enclose a tree, but not more than 20 Amoth tall, may someone sit under that tree on Sukkoth?


texts: Should an adoptee of Jewish parentage do k'riah at the funeral of an adoptive parent, and, if so, should it be done on the left side of the garment or the right?


texts: Does the story of R. Bena'a in the Cave of Macpelah imply that G-d has a physical form?

texts:
On Bava Basra 58a it says (from Sefaria):

  כי מטא למערתא דאדם הראשון יצתה בת קול ואמרה נסתכלת בדמות דיוקני בדיוקני עצמה אל תסתכל הא בעינא לציוני מערתא כמדת החיצונה כך מדת הפנימית ולמ"ד שני בתים זו למעלה מזו כמדת עליונה כך מדת התחתונה

  When he arrived at the cave of Adam the first man, who is buried in the same area, a Divine Voice emerged and said: You gazed upon the likeness of My image, i.e., Abraham, who is similar to the image of Adam the first man. Do not gaze upon My image itself, i.e., Adam the first man, about whom the verse states that he was formed in the image of God (see Genesis 1:27). Rabbi Bena’a said: But I need to mark the cave. The voice said to him: As the measurements of the dimensions of the outer cave where Abraham is buried, so are the measurements of the dimensions of the inner cave, where Adam is buried. The Gemara notes: And according to the one who says that the Cave of Machpelah consists of two chambers, this one above that one, not two adjacent chambers, the voice said: As the measurements of the dimensions of the upper cave where Abraham is buried, so are the measurements of the dimensions of the lower cave. Therefore, there is no need to measure it.

Does this imply that G-d has a physical image?

Note: I saw this listed as a source for Rashi on Genesis 1:27.

See also: Rosh Hashanah 24b (and the parallel in Meseches Avodah Zorah)


texts: Can or should one make a shehecheyanu on a new pair of telillin even if it has been received at an earlier date but not worn as of yet?


texts: These two words seems related to each other. I often heard "he is mochel the tnay (the condition)" or " girsha stam". I think it means something like he abandoned his condition but I can't find the exact translation. For the second one, i think it has something to do with a divorce but I am not sure.


texts: Non-observant Jewish Couples Having Halachic Weddings

texts:
In a shiur, I learned that if secular or non-observant Jews have a halachically binding wedding, then if they separate and don't manage to perform a get (as a get may even seem irrelevant to them), then they would technically remain married even while they have subsequent relationships. That subsequent relationship would technically be adulterous. A child born of that subsequent relationship might then be considered a mamzer.

What do the poskim say? Do some say that it is preferable for a rabbi to refrain from officiating at a wedding of a non-observant couple?


texts: I heard from a Rav that you are allowed to gamble/bet if it is not for your livelihood. How accurate is this? I heard the reason why you would not be allowed to is because it can be theft. Please provide sources if possible.


texts: Which Amora is mentioned most often in the Gemara?

texts: Which Amora is mentioned most often throughout Talmud Bavli?


texts: What is the correct word for the way the letter Hebrew are classified in Sefer Yetzirah?

texts:
In the Wikipedia page for the Sefer Yetzirah I found this:

along with ten calibrations of empty space, twenty-two letters [of the
Hebrew alphabet], [of which] three are principal [letters] (i.e. א מ
ש), seven are double-sounding [consonants] (i.e. בג"ד כפר"ת) and
twelve are ordinary [letters] (i.e. ה ו ז ח ט י ל נ ס ע צ ק).[3]

My question is more about what is the correct way to define this classification of 3 types of letters?
Can I refer to this just as Classification of letters, Type of letters, or Group of Letters when I want to refer to them?
For example, what of these 3 examples is correct?

The classification of ת is double.
The type of ת is double.
The group of ת is double.

Or maybe there is another way to make this reference?


texts: If I'm boarding at a non religious persons house (they don't keep kosher), what are the rules for cleaning for pesach? I share the pantry and fridge so I don't know what to clean and how well to clean it.


texts: Can a convert drink wine he previously touched?

texts: If a non-Jew touches uncooked wine it is considered yayin nesech. If that same non-Jew then converts and states categorically that he did not offer the wine as an idolatrous libation when he was a non-Jew, may he, or another Jew, drink the wine?


texts: Why use the language of לֹא-תְבַשֵּׁל גְּדִי, בַּחֲלֵב אִמּוֹ

texts:
The concept of לֹא-תְבַשֵּׁל גְּדִי, בַּחֲלֵב אִמּוֹ is brought down three times in the Torah. The Gemarah learns from this that there are three prohibitions: 1) The prohibition against cooking milk and meat 2) The prohibition of eating milk and meat together 3) the prohibition against deriving any benefit from a cooked mixture of milk and meat.

Why does the Torah use the same language to indicate three different things? Why isn't the verb used to separate each of the three prohibitions used in the Torah?


texts:
I understand that the Torah orders that at the time that a Nazir finishes his year he is required to bring a Korban Chatas. I'm finding it difficult to understand this. First of all
 what issur did the Nazir do? The Nazir did a mitzvah by taking upon himself the nazirite oath. And secondly even if you want to find a way to say that the Nazir needs atonement, a Korban Chatas is only for someone that sins by accident, an example would be if a person forgot it was the sabbath and did one of the 39 biblical sabbath prohibitions by accident. However in this case, the Nazir knowingly and willfully takes upon himself the nazirite oath. So why does he bring a Chatas?


texts: Was the tribe of Shimon part of the Kingdom of Israel or Judah?

texts: It's clear from Sefer Yehoshua (Perek 19) and elsewhere in Tanach that the tribe of Shimon lived in an area scattered throughout the tribe of Yehudah. However, when the kingdom is divided between Malshus Yehudah and Yisrael, it appears as though only two tribes make up Malchus Yehudah, and Shimon is not one of them (Melachim I 12:21). Did Shimon join the kingdom of Yisrael? How did they manage to do that while living among Yehudah?


texts:
Is there Torah inerrancy?

In other words, does the Torah contain no factual errors: the Noah flood did occur, Garden of Eden did exist, Adam and Eve did live there and were subsequently expelled, etc etc?


texts: Why do most ashkenazic jews accept and follow the  Vilna Gaon's Zman of davening mincha before shkia when they don't follow the gra on many other things he requires?


texts: Is there kabbala is a Ascetic or Sufi style group in Judaism

texts: Shalom, my question is "Is there any shrines and sufi style religious groups in Judaism, are the Kabbala peoples sufis ?


texts: How did the Bnai Efraim manage to get out of Egypt

texts:
We know that it was impossible for a slave to leave Egypt
אמרו: מתחלה לא היה עבד יכול לברוח ממצרים, שהיתה סוגרת ומסוגרת ועכשיו הוציא ששים ריבוא בני אדם ממצרים,  here

so how did the Bnai Efraim manage to leave. בספר דברי הימים מוזכר האירוע :" וַהֲרָגוּם אַנְשֵׁי-גַת הַנּוֹלָדִים בָּאָרֶץ כִּי יָרְדוּ לָקַחַת אֶת-מִקְנֵיהֶם" 2 ורש"י מבאר:"בני אפרים. שיצאו ממצרים בזרוע לפני הקץ ובטחו בגבורתם ובחציהם וסופם הפכו לנוס ביום קרב כמפורש בדברי הימים והרגום אנשי גת הנולדים בארץ"  here


texts: If one or more women complete a Talmudic tractate, can they make a siyum?

texts:
There is this related M.Y. question about women joining a men's siyum.

If one or more women complete a Talmudic tractate can / should they make a siyum? I know that women cannot form a minyan, however, everal related questions to the siyum activities:

Can a woman say the hadran and following paragraphs without a minyan, or should she have a man say it?
You would need a minyan (10 men) to say the Kaddish at the end. If you have that, can / should the woman say the Kaddish? If not, why would that be a different rule than a woman saying the Mourner's Kaddish in a minyan?
If you do have a minyan, can the woman recite the ending Mishnah to make the siyum, or should a man do it? Can a man do it if he did not complete or read part of the tractate?
Considering that if there is a minyan (esp. for Kaddish) that means that there isa mixed crowd, must there be a mechitza (partition) during the recital of the last Mishnah, the hadran and / or the Kaddish?


texts: Is there any possibility for the Sanhedrin to reform, the temple to be rebuilt, and sacrifices to continue?

texts:
Ever since the destruction of the second temple and the Jewish diaspora, Judaism seems to be somewhat crippled. There's all these commands in the Torah for sacrifices to be carried out in the temple but absent a temple it is impossible to follow the commands.

Is there any reason why the modern day Israelites haven't reconstructed the temple and started performing sacrifices again? Is there any popular demand for this to occur? Similarly, is there anything stopping the Sanhedrin from reforming? Does anyone actually want this to happen?


texts: (Why) is Mordechai calling all the shots?

texts:
To the best of my knowledge there is no indication in Megillas Esther or in the Talmud that Mordechai conferred with any of the sages at any point during the events leading up to the undoing of Haman.

I would like to know if there is any indication by any commentator that Mordechai did in fact seek counsel, and if not, to know why he was making decisions which would affect the entire Jewish people without consulting with the Sanhedrin, a prophet, or anyone else.


texts: PTIJ: Why do so many things make one liable to go to bed?

texts:
A quick search on Sefaria for the phrase chayav mitah, חייב מיתה, liable to go to bed, came up with 94 sources in the Talmud.
Why is this the prescription for so many things? Is the Torah/are the Sages concerned that we get a good night sleep? Some of the cases are kind of out there. Here are a couple of examples:
Berachos 31b

כׇל הַמּוֹרֶה הֲלָכָה בִּפְנֵי רַבּוֹ חַיָּיב מִיתָה
Anyone who rules in front of their teacher, is liable to go to bed.

Shabbos 114a

כׇּל תַּלְמִיד חָכָם שֶׁנִּמְצָא רְבָב עַל בִּגְדּוֹ — חַיָּיב מִיתָה
Any Torah sage who has a stain on their clothes is liable to go to bed.

Now, the following I understand, but the others are not as clear:
Nazir 38a

שתה רביעית יין ונכנס למקדש חייב מיתה
Someone who drinks a revi'is of wine and enters the Temple is liable to go to bed.

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


texts: Was Otniel ben Kenaz a half-brother or a nephew to Kalev?

texts: Otniel ben Kenaz, who was the first Judge of the Jewish People, married Kalev's daughter. I read in one place that he was a half brother to Kalev, and somewhere else it says he was a nephew to Kalev. Which one is right?


texts: If a woman wears high heels, is that considered immodest (according to halachic jewish standards)--assuming everything else she's wearing is within the guidelines of the halachot of tzniut?


texts: May a Jew act as a godparent to a Christian child?

texts: A Jewish friend was recently asked to be serve as a Godparent (Godfather) to the child of his Christian friend. I would like to know if a Jew may accept such a request and if not why not.


texts: Why do you need a chazakah and a sefeik sefeikah in Demai 1:1?

texts:
Maseches Demai opens up by addressing the "leniencies of Demai." As the Bartenura there explains, these lenient items are those which are essentially garbage - foods that people typically wouldn't eat and therefore throw away, but are sometimes eaten anyway. Since there is a chazakah that it's from hefker, we can be lenient. Furthermore, one can be lenient from a sefeik sefeika: it's a safek whether it was hefker or not, and it's a safek whether it was tevel or chulin.

Why does one need both a chazakah and a sefeik sefeikah? Are one of them not enough alone?

Granted that I could see the Bartenura being read as "because there is this chazakah, there is a sefeik sefeikah," the fact still remains that there is a chazakah, which should be enough to make the Demai patur.


texts: In Yirmiyahu 2:3 there is a Mahari Kra that attempts to explain what the words "Reshit Tebu'ato" ("רֵאשִׁית תְּבוּאָתֹה") are regarding. One of the things he mentions were the three terumot. What are these terumot?


texts:
Related to this question: Does artificial meat grown in a petri dish have the halachic status of meat?

Assuming that in vitro meat becomes widespread and assuming that it would be hechshered per the above question, would the source material be able to be derived from neveilot (kosher animal, not slaughtered properly) or non-kosher animals, or would it need to be derived from properly shechted ones?


texts: Why don't we add in other korbanot on holidays?

texts:
In the shacharit davening, we say a section called "korbanot" and in it, we recount the incense offering and the different types of sacrifices made in including the tamid, continual offering. On Shabbat, we add in the verses describing the additional Shabbat offering (in fact, the same verses found in the Shabbat mussaf prayer). On Rosh Chodesh, we also add in the section covering the biblical rules of the Rosh Chodesh korbanot.

Why don't we add in the korbanot required to be added on other holidays? It can't be because we will mention them in mussaf, because we mention the Shabbat and Rosh Chodesh korbanot in mussaf and yet we insert them earlier.


texts: What can I skip after Amida in Shacharit?

texts:
I have very little time for shacharit, because I have to go to work. The minyan in the city where I live is very late. So I try to daven everything before the Amida and the Amida itself with a Tzibur, but after it I would like to skip and to cath up in the afternoon at my lunch break.
The question is: What can I skip or, better, delay until later?


texts: Some narrative difficulties related to the Midrash that identifies Haman with a previously-named character

texts:
If I recall correctly, there's a Midrash that, consistent with the "rule of conservation of Biblical personalities", identifies Haman with one of the people who shows up in the first two chapters of Megilat Esther, in which he's not mentioned by the name "Haman." Again, if memory serves1, that person is Mordechai.
It seems to me, though, that this Midrash creates the following minor but glaring apparent narrative difficulties:

It makes sense that Mordechai wouldn't bow to himself (3:2), this being physically impossible (unless using a mirror counts), but why did he then get angry about this (3:5)? Was he really so conceited that he couldn't stand the thought of himself not bowing to himself?

How could Esther invite Mordechai to a party (5:4), if she knew (4:4) that he was in mourning (4:1)? How could he attend (5:5)?

Why did Achashveirosh give Mordechai the royal signet ring that he had taken from him back directly (8:2), but give his house to Esther first (8:1), for her to have Mordechai manage (8:2 again)? Did Achashveirosh trust Mordechai to manage stuff, but, for some reason, didn't want him to have his property anymore?

Could you please help me resolve these difficulties? If I can just get past these, I'll be able to read the whole Megila in the light of this Midrash with no problem.

1. Which, I admit, it doesn't always, this time of year.

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


texts: Choshech, Anan v'Araphel? What does this mean?

texts:
I have a question regards Devarim 4:11 which in Hebrew reads: "עַד-לֵב הַשָּׁמַיִם חֹשֶׁךְ, עָנָן וַעֲרָפֶל". Transliteration reads the words 'choshech, anan and araphel'. It seems to me that there was a fire while in the midst of heaven, the heart of heaven, there where these three which describe somewhat of the 'heavy and thick cloud' HaShem revealed Himself through.

It seems to me that HaShem cloaked Himself (His light) with these three.

So what I would like to know is how to translate and understand Devarim 4:11 correctly what do these three words 'choshech, anan and araphel' mean, how does one define them? What's meant by these words often translated as 'darkness, cloud and thick cloud/darkness/gloom/mist'?

P.s.
In 1 Malachim 8:12 it says: "יְהוָה אָמַר, לִשְׁכֹּן בָּעֲרָפֶל" that HaShem chose to live in araphel; it's the same thing/place as to where Moshe went into in Shemot 20:21. The presence of HaShem is often pictured in the Tenach as a cloud or to dwell in a cloud (1 Kings 8:10-11, Exodus 19, 40:34-38 and other verses).
The cloud and thick fog were a form of ‘choshech’ (darkness) and choshech is the language of ‘holding back’, as it is written (Bereshit 22): “You [Avraham] have not held back (chasachta) your son, your only one.”


texts: Does Maharal, Maharsha or Zohar discuss the concept of how שָׁלוֹם, שְׁלֵמוּת, שָׁלֵם are associated with one another?

texts:
Rav Shimon Schwab writes that the word שָׁלוֹם is related to שְׁלֵמוּת, completion, שָׁלֵם, perfection (on Iyov, page 67)

Does anyone know if the Maharal, Maharsha or Zohar say such a concept?


texts: Why "eretz chemdah tovah" before "shehotzesanu meeretz Mitzrayim" in bentching

texts: Why in Birchas Hamazon do we say "Eretz chemdah tovah" before we thank Hashem for taking us out of Mitzrayim (i.e. before "Val shehotzesanu meeretz mitzrayim")? Didn't we leave Egypt before we got the land?


texts:
Noach's boat is called a teva, which as far as I know means "box". (The same word is used in later Hebrew for coffins and closets (as in "hayored lifne hateva").)

It's described, at least according to Rashi's understanding, as having three stories and a roof that was sloped to come to a cubit-wide (seemingly flat) roof at the top.

I have no reason to think the top story of the boat was any narrower than the second (which would form a deck), although presumably eight people (who lived in the top story) wouldn't need the whole area. Arguing against a deck is that Rashi's reason for not having a flat roof (that water not pool) would apply equally to a flat deck.

Yet depictions of the boat typically show it with a deck. Is there any basis for saying it had one? Is there any explicit source to say it did not have one?


texts: Why didn't Yosef's brothers recognize him?

texts:
The Posuk says (Genesis 42:8):

  וַיַּכֵּר יוֹסֵף אֶת אֶחָיו וְהֵם לֹא הִכִּרֻהוּ

Translated as:

  Now Joseph recognized his brothers, but they did not recognize him

The question is: How did they miss all the signs that were there:

In Posuk 42:18 he says "אֶת הָאֱ־לֹהִים אֲנִי יָרֵא", "I fear GOD".
And if you take the Gemara in Chulin 91a on a pshat level, he Shechted (ritually slaughtered) the animal and removed the Gid Hanashe (did Nikur). After seeing this, how did they not recognize him as Yosef their brother?


texts: May one reposition Sifrei Torah on Shabbat?

texts:
Scenario / Example:

This Shabbat is parshat Sheqalim, the first of 4 special Shabbatot before Pesach. We will take out two Sifrei Torah.

Upon returning the Torot to the ark, one would like to shift the position of one of the Torot that are in the ark, currently. The shul ark has two rows of Torot. Getting to the back row is a bit tedious, as it involves reaching over other sifrei Torah or removing the one in front of it.

The Zachor Torah is behind the now empty spot of the Sheqalim Torah. The Torah carrier wants to move the Torah that will be used for parshat Zachor into the now empty spot previously occupied by the Sheqalim Torah, and place the Sheqalim Torah in the Zachor Torah slot.

Is he allowed to do this, or would this be considered preparation for something not needed for the current Shabbat?

Another possible problem - Is this considered torach tzibbur - even if this takes a few seconds.

I've used the above as a sample, but please answer generally regarding moving any Sifrei Torah around on Shabbat, specifically at the point that the Torah is being returned to the ark. I'm assuming that one cannot make these preparations when a service is not occurring, as, to me, that appears to be preparation. However, here, maybe it isn't since you are also returning a Torah to the ark; you're just putting it in a different spot.

Also assume that the need to do this now, is that the shul is not open during the weekday, and they're trying to avoid Torach tzibbur on Shabbat Zachor.


texts: Is Akdomus a Dvor Shebikedushah which would require a minyan to read it?

texts:
There are communities which still are in lock-down and will be unable to have a minyan on Shavuos. Members of  some of these communities, will read the Torah portion at home.

My question asks first if Akdomus is a Dvor Shebikedushah something that requires a minyan and therefore cannot be read by the individual?

If it is not a Dvor Shebikedushah and the  individual may say it, is it a good idea for  the  individual to  say it?


texts: Is Rivkah implying any responsibility to Ya'akov for having "stolen" Esav's blessing?

texts:
Genesis 27:45:

  עַד־שׁ֨וּב אַף־אָחִ֜יךָ מִמְּךָ֗ וְשָׁכַח֙ אֵ֣ת אֲשֶׁר־עָשִׂ֣יתָ לּ֔וֹ
  וְשָׁלַחְתִּ֖י וּלְקַחְתִּ֣יךָ מִשָּׁ֑ם לָמָ֥ה אֶשְׁכַּ֛ל
  גַּם־שְׁנֵיכֶ֖ם י֥וֹם אֶחָֽד׃

My Modified Sefaria translation:

  until your brother’s anger turn away from you, and he forgets what you
  did to him; then I will send, and take you from there (Lavan's home).
  Why should I be bereaved of you both in one day?’

While it is true that Ya'akov performed the action of stealing Esav's blessing, he was just following his mother's suggestion. At first, he did not want to do it. In this verse, when Rivkah says "what you did to him", there seems to be no implication that she accepts responsibility for his action. There is also no verse indicating Ya'akov complaining or challenging what his mother just said.

Was Rivka implying that the action was entirely Ya'akov's responsibility? If so, could Ya'akov have refused to follow his mother's orders without disobeying Kibud Av Va'em?


texts: Can an Orthodox doctor ask a not-yet-religious Jewish doctor to take his shabbos rounds?

texts: Can an Orthodox doctor ask a not-yet-religious Jewish colleague to exchange Shabbos hospital rotations?


texts: Which French/European city is "Kiryath Yearim"?

texts:
Sefer Hamanhig Hilchos Shabbos, 69 refers to the Rabbi from Kiryath Yearim.
It is clear he is not referring to the town near Jerusalem, as he does not quote any source in the Talmud or Midrash, and he did not have any communications with the Jewish communities in Israel, and almost everyone he quotes were from the communities around France. I assume this city was in Southern France where he grew up, but it might also be in Ashkenaz, Germany, or Spain.

Does anyone know which city this is?


texts: Why do people leave Eretz Yisroel to go to Uman for Rosh Hashanah? (It seems to me like leaving America for July Fourth.) In general what is the reason people go: is it Just a festival in the Woodstock sense (as the Israeli Media seems to make it out to be)? Also, why is it that there are no women allowed? Finally, if it is religious, than why do so many irreligious people go there?


texts: Two words for "redeem": what's the difference?

texts: When we talk about "redeeming" a first-born son or a captive, we use "pidyon" (root פדה).  When we talk about what God does for us we use "goel" (גאל).  My dictionary translates both of these roots as "redeem" with no further differences.  Are they synonyms (with customary usages) or is there some deeper difference between them?


texts: What does one do when one needs to bentch gomel?

texts:
One who has recovered from a serious illness or accident is supposed to bentch gomel during the torah service.  What do you need to know to do this?  Specifically:

When is the right time -- the first torah service that you're able to physically attend, or is there some stricter standard?
What do you do that day in shul?
Is the answer different for a woman or a minor?  (Are they obligated to gomel?  If not obligated, permitted?)


texts: Lag BaOmer - Why Celebrate on the Yohrtzeit of a Tzadik?

texts: Lag Baomer celebrates the yohrtzeit of a tzadik. Why is that cause for celebration?


texts:
When shopping these days, it appears that a "normal hamentash" is about 2 inches or more per side, and "mini hamentashen" are about 1" per side. Is it just me, or did it used to be that the 1" ones were "normal", and the 2" were "jumbo"?

What size was a traditional hamentash? Have they always been large, or is this part of 21st-century America's portion distortion?

(Can anyone comment on the size of Israeli hamentashen? In centimeters, I guess ...)


texts:
Although the spies' punishment through their tongue makes sense for the lashon hara against the land, what is the 'measure for measure' regarding the worms in their navel?

As Sefaria transcribes and translates Rashi (Bamidbar 14:37)

  במגפה לפני ה'. בְּאוֹתָהּ מִיתָה הַהֲגוּנָה לָהֶם, מִדָּה כְּנֶגֶד מִדָּה,
  הֵם חָטְאוּ בְלָשׁוֹן, וְנִשְׁתַּרְבֵּב לְשׁוֹנָם עַד טַבּוּרָם וְתוֹלָעִים
  יוֹצְאִים מִלְּשׁוֹנָם וּבָאִין לְתוֹךְ טַבּוּרָם במגפה לפני ה׳ ...They
  had sinned with their tongue, therefore their tongue grew long
  extending right down to their navels, and worms came from their tongue
  and entered their navels.


texts: Igros Moshe citation: prohibiting giving a lighter to a smoker

texts:
In this recorded lecture, Rabbi Akiva Tatz mentions that R' Moshe Feinstein (who famously did not prohibit smoking, though see here) forbade a person from handing a lighter to a person who smokes because of lifnei iver. (contradicted by Shalom here)

  Rav Moshe Feinstein says you can't pass the matches to a smoker [...]
  even though he [Rabbi Feinstein] doesn't rule absolutely that
  everybody has to stop smoking who smokes already.

  (linked lecture, ~51:30)

Is this (or its inverse) a ruling that is recorded in Igros Moshe, or anywhere else "inside"?

Rabbi Tatz did not appear to plan to talk about smoking in that particular lecture (the quote appears in the questions at the end of the lecture), and perhaps erred in recalling that ruling.


texts:
Possible Duplicate:
  Moving from one's spot after Kedusha

During kedusha everyone stands still, however I have seen a small percentage of people who start to walk again during the stanza of "l'dor va'dor" is this a question of different minhagim? If so what are the sources for the different practices and are there any other versions besides these 2?


texts: What Tzar (Pain) is There in Leaving Egypt?

texts: It says Vayhi Beshalach Pharoh Es Haam why Vayhi that indicates a language of Tzar what Tzar(pain) is there is Leaving Mitzrayim?


texts: Where can I have a wool tallit katan custom made?

texts: I need size 22 but longer than the standard 24" so I can tuck it into my pants better. Anybody know someone who makes them custom? The ones I found online only make it in cotton. Thanks!


texts: May one use a "groovy" shtender on Shabbat or Yom Tov?

texts:
Years ago a saw a "shtender" (it's a small portable "riser" commonly used to prop the prayer book up while praying in shul. It has other uses, also.) that is constructed by sliding a piece of wood into two grooves built into each of the two sides of a larger piece of wood.

To get some sense of what this looks like, begin with this idea, lower right picture on the page. However, instead of a hinge connecting the top and the bottom, imagine that the top part, where the book rests, has 2 narrow strips of wood on its underside. the box part (bottom of the stand) has two grooves on the top of the box. To construct the shtender, you slide the top piece into the groves of the bottom piece. Similar, in a sense to some wooden crates that have a slide-on lid.

Can this shtender be made on Shabbat? Is this a problem of the prohibition of "boneh" - (construction / building)?


texts: Is one allowed to change the torn shirt during shiva?

texts:
When I have visited someone during the shiva week, I notice that they wear a torn shirt. I know that the shirt is usually torn at the funeral home or cemetery prior to burial. I assume that the mourner is wearing that same shirt all week, but, I'm not certain.

If the original shirt became soiled, sweaty or smelly, can the mourner take another shirt, tear that one and wear it during the week of shiva? If so, are there any stipulations for the type of shirt he uses (e.g. has to be woprn; can't be freshly laundered, etc.) Does he need to make a new bracha "Dayan Ha'emet" prior to the new tearing?


texts: Attending public Menorah lightings before lighting at home

texts:
When someone is attending a public Menorah lighting, what should one do vis a vis the Mitzvah and the Berachoth?

Should one say "She'Asah Nisim"?
If it's the first night, should one say "SheHeḤiyanu"?
If one is supposed to recite the above Berachoth when attending a public lighting, should one then recite them again when lighting at home?


texts: Are there sources which cite art as being an extension of spiritual practice in Jewish tradition?

texts:
I understand this question may be interpreted as being slightly generalized but I'm asking for sources which cite the religious/spiritual nature of art in Jewish practice.

Obviously, statues of people are considered a problem in certain instances. That being said, I'm speaking to art as a general idea rather than any specific medium.

Are there opinions or statements from the sages and respected Rabbis which cite that art is an extension of Jewish practice/spirituality. That, or art being a way for a Jew to express what they cannot express with words in relation to their love of Hashem?

The closest I know off hand is that skilled individuals had the ability to offer their highest quality creations during the temple offering period, people would be able to offer things outside of animal sacrifices. An example being a baker who brings his most perfect Challah as an offering at the Korban.

While that may be food, it can be argued it is also an extension of one's skill and ability to create art. The idea being you are bringing something you've extended your highest form of skill and excellence to as a show of gratitude.

My question is where does art tie into this and can art be considered a divine expression according to Jewish tradition?


texts:
Pampers make diapers which have a wetness indicator. Initially it is a yellow stripe when dry; when wet it turns blue. I am wondering whether this would be considered tzoveha.

http://g-ecx.images-amazon.com/images/G/01/aplus/detail-page/B00DFFT8AU_pampers_201306244_4627_lg.jpg


texts: I noticed some similarities between the aish tamid (Leviticus 6:6) and the ner tamid (Exodus 27:20) and wondered if there's a connection between these two and if they share similar symbolisms?


texts: Are any of the pesukim in the Torah not meant to be understood derech p'shat?

texts: There is a concept that pesukim can be understood derech p'shat, remez, drush and sod. I'm not sure if that means that EVERY pasuk contains this 4 ways but I was wondering if any pasuk does not contain a p'shat derech of understanding?


texts: Is the bracha on tree sap "shehakol" or "ha'etz"?

texts:
Follow-up on this related MY question relating to the bracha on coffee or tea.

I initially surmised that to say "ha'etz" you must eat the fruit that protrudes from a tree branch. However, I have heard that one would say *ha'etz" on cinnamon sticks, which is the bark.

Maple syrup (the real stuff, not the "corny" Aunt Jemima) comes from the sap of sugar maple trees. (There are probably other types of drinkable tree sap, though, I can't think of others.) It is still part of the tree, but it's in liquid form.

I had heard from a rav that the bracha on maple syrup is shehakol, but, I'm not sure why it wouldn't be ha'etz considering that it's part of the tree.


texts: How do the Rabbis rationalize Hebrew as being a divine language given from Hashem when we also believe Aramaic to be a sister language?

texts:
This is one of those issues that has always bugged me.

Hebrew and Aramaic are both languages found within the Torah/Tanakh. If Hebrew is a divine language and given to us from Hashem as his word, why would we have occurrences where a separate language - Aramaic - is being used?

Wouldn't the argument that Aramaic is a sister language run against the claim that Hebrew is a divinely inspired/created language?

I was curious if the Rabbis ever wrestled with the issue. I genuinely struggle with this one.


texts:
It seems that most people have an idea that you cannot report a Jew to the non-Jewish authorities (police, government, etc) except for extreme circumstances (imminent danger, abuse, etc).  However, this does not seem to make sense to me in circumstances where the consequences are very minor.

For example, what about if my Jewish neighbor is causing me inconvenience by parking illegally or by violating a zoning law?  The consequences of that reporting are most likely just that he will be forced to stop violating the law or at worst a modest fine.  There is no possibility in our modern countries of the authorities throwing him in a castle dungeon or putting him to death, as in the classic cases of "mesira".

So is it really forbidden to report a parking violation?


texts: Are Devarim 4:32-33 an argument from ignorance? If so, why are they often used as a rational basis that Judaism is true?

texts:
I have read/heard myriad Rabbis1 cite Devarim 4:32-33:

  הֲשָׁמַע עָם קוֹל אֱלֹהִים מְדַבֵּר מִתּוֹךְ־הָאֵשׁ
  כַּאֲשֶׁר־שָׁמַעְתָּ אַתָּה וַיֶּחִי׃

  Has any people heard the voice of God speaking out of a fire, as you have, and survived?

as a rational basis for Judaism's veracity. Rephrasing the verses, their argument goes something like this:

  Premise 1: A national revelation myth is a most compelling way to found a religion

  Premise 2: If so, we should find many religions throughout history based on national revelation

  Premise 3: But, Judaism is the only religion based on national revelation

  Conclusion: Judaism cannot have been fabricated

  TLDR; Judaism is true; because, it is the only religion based on national revelation, which is the best way to found a religion.

I believe this is what's commonly referred to as the "Kuzari Principle/Argument".

My question is twofold:

1) This sounds to me like an argument from ignorance, which both our sources ("לא ראינו אינה ראיה") and philosophy reject. Is this indeed an argument from ignorance?

2) If so, why do these verses (and said Rabbis) appeal to such a fallacious argument?

1. R' Lawrence Kelemen, R' Dovid Gottlieb, R' Zamir Cohen, R' Jonathan Sacks, R' Tovia Singer, and more.


texts: Why are Pidyon HaBen ceremonies done towards evening?

texts: Most Brissim are done in the morning, as it is mentioned that "Zerizim Makdimim L'Mitzvos". Why is this not applicable to a Pidyon Haben ceremony? If it is applicable, then why have I observed that most people make Pidyon Habens towards evening?


texts:
I am in the process of conversion and I've been told by my Rabbi that I can't wear a Tallit nor a Tallit Katan until I am officially Jewish.

His reasoning is that it's a Mitzvah and not relevant until I'm a Jewish.

For me, I want to keep as many mitzvot as I can in my everyday life and how can I live a Jewish life if I can't observe all mitzvot or at least aspire to observe as many as I can.

I should say that it's a liberal Rabbi in the UK ( there aren't many options  on congregations and conversion where I live) and having visited other synagogues and been given a Tallit to wear by different Rabbis, I have to question what I'm being taught.

Many thanks for taking time to answer.


texts:
Possible Duplicate:
  Mezzuzahs- putting them up, and saying brachot…

When do you place the Mezuzah? 30 days after beginning rental or moving in?