texts: Understanding the Gemara in Brachos about afflictions

texts:
Brachos 5a states:

אמר רבא ואיתימא רב חסדא, "אם רואה אדם שיסורין באין עליו יפשפש במעשיו, שנא' ,(איכה ג, מ) 'נחפשה דרכינו ונחקורה ונשובה עד ה'.' פשפש ולא מצא יתלה בבטול תורה שנאמר (תהלים צד, יב) 'אשרי הגבר אשר תיסרנו יה ומתורתך תלמדנו.' ואם תלה ולא מצא בידוע שיסורין של אהבה הם, שנאמר (משלי ג, יב), 'כי את אשר יאהב ה׳ יוכיח.'"
Rava, and some say Rav Chisda, said, "If a person sees that suffering has befallen him, he should examine his actions, as it is stated (Eichah 3:40), 'We will search and examine our ways, and return to G-d.' If he examined his deeds and did not find anything, attribute it to Bitul Torah, as it is stated (Tehillim 94:12), 'Happy is the man whom You punish, Hashem, and teach out of Your Law.' And if he did attribute [it to Bitul Torah] but did not find [that to be so], it must be afflictions of love, as it is stated (Mishlei 3:12), 'For whom Hashem loves, He rebukes.'"

So, when one is suffering, he should examine his deeds. If he doesn't see any that match, he should attribute it to Bitul Torah. But...didn't he check for Bitul Torah as well? If he searched well enough to look through all aveiros he could have done, he would have checked for Bitul Torah; and if he did not check for all possible aveiros, why say Bitul Torah when it could be any number of aveiros he overlooked!


texts: What available resources identify the reasoning structure of Tosafot?

texts: I’m not looking for resources that explain tosafot’s commentary , rather that which explains tosafot’s dialectic, syntax and other components utilized in tosafot’s commentary.


texts: Is the name “Stober” a Kohen’s name?  Thank you for taking the time to answer this question I appreciate it.


texts:
This is a serious question which deals with what is now a fictional construct, but one that has ramifications and which has been dealt with (in other situations) by halachic discussion such as this among others.

I know that it is forbidden to kill yourself, even if it is done to save other people. I read this:

  However, there is also a ruling of Chayecha Kodem, which teaches that your life takes precedence and therefore one is not allowed to place one’s self in a life threatening situation to spare another from a life threatening situation. One can not commit suicide or place himself in peril in order to save another person.

(emphasis mine)

This site clarifies and says that suicide is equated with murder.

The process of becoming a zombie, though fictional, points to a gap of time during which becoming a zombie is inevitable and the individual is guaranteed to no longer be alive while the threat to others increases. If one cannot get himself into a proper containment and it is clear that once he becomes a zombie, with the extra zombie speed and strength, innocents will die (and become zombies, only to kill others) may one commit suicide in order to save others and, dare I say it, humanity?

May the zombie-to-be view himself as a rodef who, during the unstoppable process of becoming a zombie is creating an imminent threat to others and a spiritual threat to himself by preparing to do an aveirah?

  The law of the pursuer (rodef): In the Mishnah Sanhedrin 8:7 it is stated that, if a person (Reuven) sees someone (Shimon) running after a person in order to kill or rape that person, then Reuven may kill Shimon in order to prevent the crime. This law is explained at length by the Talmud and codes (see Babylonian Talmud Sanhedrin 73a; Maimonides Laws of Murder 1:6). One may kill a rodef only if one sees him pursuing another person with the evident intention to kill that person, and killing the rodef is the only way to save this person.

From here. There is further discussion and source material here including a statement from rashi that "anyone can kill the rodef to save him from sin".


texts: Why is Ashkenazi sta"m sofer referred to as Beit Yosef? Typically, the term refers to the seminal masterpiece written by the Mechaber, a Sephardi authority: so what gives?


texts:
If a man wears a four cornered garment it is required to place tzitzit on it. Today many men have the custom to wear a tallit katan throughout most of the day.

If they are already wearing a tallit katan, what does donning a tallit gadol during Shacharit accomplish (as I see many of them doing)?


texts: In the blessings and curses in Ki Tavo, who pronounced the curses: the Levi'im, Yeshoshua, or both?


texts: Can i skip davening to help out at home?

texts: Is it OK to skip davening in order to help out my wife at home with the kids?


texts: If someone gets hand-me-down clothing in good condition, of the type that shehecheyanu is generally said when new, should they say it on this new-to-them garment?


texts: Does the metaphor of righteous men as Jerusalem's walls appear anywhere in the Torah?

texts:
I had a dream in which God spoke to me. He told me: "See these ruins of the wall (in Jerusalem)? These ruins are not ruins, these are the righteous men of Israel." -i.e. righteous men of Israel are like a wall which protects Jerusalem. Questions:

Is there a metaphor of righteous men as Jerusalem's walls anywhere in the Torah?
Is there a metaphor of men and ruins in the Torah?
What are some possible interpetations of the dream based on your knowledge of the Torah?


texts: Is there any discussion in Jewish Literature regarding Dowsing?

texts:
There is a method of finding underground water called Dowsing, or Water Divination. It involves walking through a field with a stick until the stick moves, which indicates there is water underneath the ground at that point.

Regardless of whether it actually works, I'm curious if any Poskim speak about it. If so, do they discuss whether it is permissible?

On one hand, I can see it being permissible if it is considered a skill, with no supernatural elements to it (similar to a way a chef is more sensitive to, and able to identify, ingredients and spices in food). On the other hand, I can see it being forbidden if it is considered some kind of witchcraft.

[Not that it matters to the question, but I live in an area where most of the water is supplied by wells, and dowsing is the method of identifying where to dig for wells]


texts:
When doing a mitzvah which is an act of kindness such as charity or helping someone, what is the proper intention?

To focus on the recipient? Or perhaps I should be thinking  I am doing a command of Hashem, and the act and the recipient are inconsequential artifacts. So just as I shake a Lulav when Hashem says to, I also give money to person Hashem says to. Or perhaps there is some type of combination intention?

I would prefer sourced answers, but definitive arguments are acceptable as well.

A couple of the issues at hand that have me wondering:

I feel the Yerushalmi in Pe'ah 1 1 that says 'just as He is a rachum and chanun, so too you should be a rachum and chanun' compounds the issue more than solves it, because as it turns out, when I am not being a rachum, I am acting out of concern for Hashem's commandment, but once I reach a level of being that rachum, my sole concern is the recipient. So now the epitome of observance is the fact that I am completely  ignoring the fact that the act I am doing is Hashem's command, being that I am focused solely on the recipient. This seems odd to me, but please feel free to explain these words, or others in a different light.

And before answering 'it's both!', let me point out why I think it is not. Part of the issue here is an old question I've had. Did Avraham Avinu do chessed with passers by before he recognized Hashem? Or was it a practice he began afterwards when he realized what a good ploy it was to get people to actively bless Hashem? Think about this, when he confronted them and said 'either bless Hashem, or pay for the food' what would happen to his reward for his chessed if they paid up? Seems like he didn't care as much about the niceness  aspect as he did about the religious experience. And while the chessed he did can be described as having brought people under the wings of Hashem, and nothing to do with the food etc, that still leaves me wondering what is the underlying thought process for our chessed that we are supposed to do.


texts:
Is there anything particularly special about the weapon Moshe used against Og? The Gemara Brachos (54b) records

  משה כמה הוה עשר אמות שקיל נרגא בר עשר אמין שוור עשר אמין ומחייה
  בקרסוליה וקטליה.

  The story concludes: How tall was Moses? He was ten cubits tall. He
  took an ax ten cubits long, jumped up ten cubits, and struck Og in
  the ankle and killed him.

(Based on the years of experiences with the staff, I expected Moshe to use the miraculous matteh to finish off Og - as the Me'am Loez Haggada (p.69) quotes the Zohar Chadash, Beshalach saying the "staff was under Moshe's authority until the Mishkan was erected....he could take it anytime he needed it to perform a miracle." Taking on Og would seem to be one of those miracles.)


texts: What is the reason that challot are traditionally braided? When did this tradition begin?


texts:
I understand that non-Chasidic (Ashkenaz) haredim follow the Mishnah Berurah when it comes to Orach Chayim part of Shulchan Aruch. But Mishnah Berurah is only for Orach Chayim. What they do with other parts of S"A (Yoreh De'ah, Even Ha-Ezer, Chosen Mishpat) do they just follow Rema or later commentaries printed in standard S"A?

I mean, Chabad Chasidim have S"A Baal HaTanya which contains Yoreh De'ah and Chosen Mishpat.

I can recapitulate my question: do Litvaks/Yeshivish learn Mishnah Berurah and then Shulchan Aruch with commentaries for other parts of halacha?


texts: Winding Tefillin Strap Around Middle Finger

texts:
I was taught that one wraps the tefillin around his middle finger three times. Once between the top half of the finger, and twice around the bottom half of the finger.

However I ran across an article about tefillin put out by a Spanish Portuguese community. The article says the following:

Note: A minor additional point is that the index finger windings were originally one winding round each section of the finger (lower picture), until Ben Ish Hai changed it to one around the middle and two around the lower section (upper picture).

Source: https://sites.google.com/site/londonsephardiminhag/tephillin

Is there any sources to confirm the assertion that originally we are to wrap around the top middle and bottom parts of the finger?


texts: If dew is automatic why do we have Tefillas Tal?

texts:
I heard in a dvar Torah that Tal, dew, is automatic (or much more so than rain). This is connected to the view that Pesach represents אתערותא דלעילא that is that HaShem helps us even though we are not yet worthy.

Is it true to say that dew is automatic and if so why do we have a Tefillas Tal?


texts: Is one commanded to hear the Ten Commandments on Shavuot?

texts:
Is it really an obligatory mitzvah to hear a reading of the Ten Commandments on the first day of Shavuot (as distinct from the general commandment to hear Torah)? What is the source, if any, for this mitzvah?

Motive: Chabad is very big on this "mitzvah." The Chabad Houses tell people to do it, and Chabad says in one place online, "All must attend the reading of the Ten Commandments, men and women, young and old." Is this true?


texts: 'Agunoth and Mamzerim after the Holocaust

texts:
What have Posekim decided regarding families that were torn apart as a result of the Holocaust, particularly with respect to marriages where the husband was taken and never seen again (but not confirmed dead by any witnesses)?

Are there any Teshuvoth indicating what to do and how to treat the status of women who subsequently remarried, especially those that went on to have children (and the status of those children)? Is there any consideration for the mass murder and chaos of the Holocaust, which may have made it impossible to know definitively if a husband of a certain wife was actually killed before she had children with her new husband? Is any distinction made between cases in which women remarried with the permission of a Beith Din and those who did not?


texts:
Every Mikva I am personally familiar with is on the ground floor (first floor) or basement of its building.

Let's say a congregation owns a one story building they use as their shul. They agree to build a Mikva and this is the land they own. Is it feasible for them to build a Mikva by adding a floor to their building?

Are there any major Halachik or engineering issues with building a Mikva on the second floor?

  "General knowledge (science, etc.) as it relates directly to Judaism" - is on topic as per this meta post.


texts: Where can I find a professionally typeset pdf siddur suitable for mobile viewing?

texts:
I have used a number of siddurim apps for my smartphone/tablet and have found the text layout so abhorrent (nikkud floating all over the place, unprofessional kerning, ugly fonts etc.) that I've given up on a native rendered text solution.

I've also tried to find a decent pdf but can only find historically significant but difficult to read scans from archive.org or hebrewbooks.org or doc files that have been exported to pdf and suffer from the same hideousness as the native rendered text.  Does anyone know of a professionally typeset pdf siddur?   Vector text, bookmarks and free are preferred but not essential.


texts:
If chametz can be batel before Pesach, why don't we buy (before Pesach) any commercially produced product with year-round (i.e., not Pesach-specific) kosher certification which does not list chametz ingredients?

Is this just another case of "Jews are very particular with kashrus on Pesach, beyond the letter of the law", or is there something more to it? And if the former then is it binding? — although of course CYLOR for practical halacha.

Update:

Here's an example to work with, for the sake of argument. Suppose a chocolate has the following listed ingredients: sugar, chocolate, milk, cocoa butter, cocoa (processed with alkali [i.e., "dutched"]), milk fat, lactose, soy lecithin (as an emulsifier), PGPR, and artificial flavor.


texts: Can I have kitniot in my house on Pesach if I cannot eat them?

texts:
The question boils down to:

Can I have kitniot in my house on Pesach if I cannot eat them (in the Ashkenazic tradition)?


texts:
Rabenu Chanan'el, in his commentary to Bo 10:19, writes, in part:

  מעת עתרת משה רבינו עד עכשיו אין ארבה מפסיד בכל גבול מצרים ואם יפול בארץ ישראל ויבא ומכנס בגבול מצרים אינו אוכל מכל יבול הארץ כלום עד עכשיו וזה כבר דבר ידוע הוא לכל

In my own loose translation:

  From the time of Moses's prayer [in verse 18 to remove the locusts from Egypt] until now the locust does not cause damage inside the borders of Egypt. If it lands in Israel and comes over the border into Egypt, it doesn't eat any of the produce there, to this very day. This is already a well known fact.

(This is cited in Ramban ad loc.)

This no longer seems to be a well-known fact. Albawaba Business writes:

  In 2004, Egypt witnessed one of the most serious locust plagues in recent history, when farmers in 15 out of the country's 27 governorates reported infestations and extensive crop damage.

  At the time, the Land Centre for Human Rights, a local NGO devoted to agriculture issues, reported that 38 per cent of the nation's crops had been damaged as a result of the phenomenon.

But perhaps the fifteen governorates afflicted are not part of the biblical-era borders of Egypt. And most reports indicate that the 2013 locust swarm did little or no crop damage in Egypt; I don't know about the various swarms before 2004.

Does anyone know whether people who study such things today agree with Rabenu Chanan'el's assessment? Or, in other words, does his statement seem to fit the facts? If not, then do any later commentaries offer an explanation? Or perhaps, contrary to my implied assumption above, R. Chanan'el never intended his statement to apply to future dates and was merely stating a fact about swarms until his time?


texts: Does the flow of Divine goodness from a Bracha flow upwards or horizontally?

texts:
In short: I once read an explanation of Ramchal that HaShem didn't create the world for His own benefit, because He doesn't need anything, so all that He had created has been created for 'another'. A lot of commentaries speak about HaShem being Koelo Tov, (He is complete, absolute, perfect etc. Good). And Ramak teaches that one who is inherently good, does good. So the conclusion of all this was that HaShem created to world to bestow His Goodness.

Anyway, now I came across of an explanation regarding the term 'Bracha': which stated that this term is related with the term Breicha, meaning a flowing stream, or source of water; and by such it is interpreted as a stream of Divine goodness flowing downward into the world.

HaShem is the source of all blessings. When we say Birkat HaMazon, the grace after the meal, we acknowledge that all our blessings emanate from Him, and we thank Him for all the goodness we receive on a constant basis. When we express a bracha, it facilitates a Divine flow of blessings upon us from Above. We acknowledge that all our blessings in life come from the Ultimate source of all blessings.

All our brachot (often recited starting with the words Baruch Atah) seem to affirm this view. But looking at the Tenach we see HaShem bless man, man bless HaShem, and man bless man. How do I need to understand this stream of divine goodness? How is it able to flow from man to G'd and man to man?


texts: Saying Kiriat Shema after the sof ziman on Tisha B'av

texts:
The Mishnah in Brachot 1:2 tells us that:

  הַקּוֹרֵא מִכָּאן וְאֵילָךְ לֹא הִפְסִיד, כְּאָדָם הַקּוֹרֵא בַתּוֹרָה:
  If one recites [Shema] later than this (The third hour), he has not lost out, [but rather is] like one who reads the Torah.

The reason we are allowed to say shema in tefilla after the sof ziman kiriat shema is because it counts as limud torah. What is the halacha, however, if You miss the sof ziman for kiriat shema on Tisha B'av, since you are not allowed to learn Torah on that day, so it can't count as limud Torah?


texts: Naming your baby - does the name influence the child?

texts: Inspired by this question: Is there any significance to the name you choose to give your child? Does the name have any influence over the child? Is there any reason to choose to name your son after someone specific?


texts: When one goes to a produce store or market in Israel, how does one know which stores he can buy from - that laws of trumah, ma'aser, orla, etc. have been done? Do the stores display a certificate? Are such stores listed online so that one can know in advance where to go? What about in larger "chain" supermarkets?


texts: Modern Traditionalist Scholars Combatting Critical Approaches to the Tanach

texts:
I know that Shadal, David Hoffman, and many others tried very hard to combat the claims of scholars that criticized the Torah (both in terms of Higher and Lower Criticism).  Can anyone help me find other modern scholars that did similar work for my Bible class?  We are specifically studying the 5 Megillot, and thus we are studying: Solomon's authorship of Kohelet, a literal reading of Shir HaShirim, and more.  Therefore I am seeking your help for finding:

1) modern traditionalist scholars that combat Biblical Criticism of the 5 Megillot (it would be great if I could also be pointed to where they talk about this in their works)

2) issues that Biblical Critics deal with in the 5 Megillot


texts: If midrashim are so important and add crucial historical/sociological details and ethical teachings and enrich our understanding of Hashem's wisdom, why are they not included in the Torah?


texts: When a couple is having intimate relations, during foreplay, is the clear liquid that emits from the male organ considered Zera? Is a wife permitted to stimulate the male organ knowing that these pre ejaculate emissions are inevitable?


texts: Is a picture of a woman prior to marriage with hair uncovered considered ervah once she gets married?

texts: Another question asks whether pictures of erva are erva. My question assumes, for the sake of argument, that they are, and asks: Once a woman gets married, her hair becomes ervah, so are all pictures taken before she got married, where her hair is exposed, assur for men besides her relatives to see? Please give sources.


texts: Milk of a woman -- Only for a sick person or even healthy?

texts:
In says in Shulchan Aruch Yoreh Deah Siman 81 SIf 7 that it's muter to drink chalav isha (the milk of a Woman) as long as it's "pirush" from the body (i.e. it was already extracted and now inside of a vessel). However for a gadol (adult) to nurse from a woman is like nursing from a "sheretz" (a creepy crawler) and is ossur.

Seemingly many poskim understand this as being muter even lichatchila (see Shach Sif-Katan 17 and what the Caf HaChaim brings in Siman 81 Sif-Katan 47).
However the Pri Megadim in Sifsei Das Sif-Katan 17 seems to say that it's muter only for a choleh (sick person -- even a choleh shain bo sacana -- one that is not in a dangerous situation in terms of their health).
His wording is:

  עש״ך ר״ל אפילו חולה שא״ב סכנה ומיהו מההיא דלקמן סי׳ פ״ז ס״ד אין מוכח
  דשם אסור לבשל בלא אכילה משום מ״ע

We have now many poskim that seem to hold that it's muter lichatchila, and the Pri Megadim that seems to be saying it's muter only for a choleh. Although I can't say with a certainty what the halacha is l'maseh, the majority of the poskim hold it's muter lichatchila. However what is the reasoning behind both sides? Especially that of the Pri Megadim that it's muter only for a choleh.


texts: When forgiving a loan, in front of whom do you need to say it ? Which details need to be mentioned?

texts:
Reuven lent Shimon money indefinitely, he said "pay me back when you have extra money". It's been a number of years, and Reuven has never brought it up, and would like to forgive Shimon. He does not want to notify Shimon, because Shimon might look at it as a nice way to collect. I understand that being mochel in his "heart" works, but he could renege on the mechila, because it is divarim sh'b'lev [See MaHarit brought in Ketzos 12/1].
What is needed to make it a total mechila, one that cannot be undone? Is mechila in front of one person, even a relative effective, or are there other requirements? Do the details - such as who Shimon is, and the amount of money - need to be spoken out?
Is Shimon, who probably forgot about the entire loan and was not asked to repay it, doing something wrong at this time? If yes, will Shimon be doing something wrong if there was a mechila that he is unaware of?


texts: How old was Achashverosh in the Megillah?

texts:
I'm on a bit of a quest to contextualize the story of Purim by getting a better sense of the ages of the main characters. So far, with Mi Yodeya's help, I've explored the age of Esther, and I have also discovered a suggested age of Mordechai. I've also been exploring the age of Haman.

Are there any textual sources in Midrashic or later literature which provide an age for Achashverosh during the Purim story?

I do understand that this one is a bit more nuanced since the identity of Achashverosh is debated amongst modern historians (though, from my understanding, he is generally identified as being Xerxes I, who was assassinated at age 54).


texts: What is the proper definition of a "Poretz Gader"?

texts:
There are a few places in halacha where it states that someone who violates a rule is called Poretz Gader. An example is someone who doesn't stand while saying Vehu Rachum (or according to Mishna Berurah, it applies to someone who doesn't say it at all. See O.C. 134:1 and Mishnah Berurah #3, there.)

What is an accurate definition of this term? I know that a literal translation is "breaching a fence". I'm seeking a more accurate definition that explains more how "severe" this designation is, if there are any punishments or consequences for someone who is called this, and if there are specific criteria or parameters to assigning this designation. It seems to apply to someone who breaks a certain minhag. But, it's not assigned to every minhag, obviously. So, what criteria are there as to when they use this term?


texts: I've heard of authors dedicating or naming their Sefer after a woman (wife, mother, etc), but I can't remember the specifics. What Seforim are dedicated or named in honor of a woman?


texts: What does it mean to qualify Judaism with the term "Orthodox"?

texts:
I notice that quite a few questions include "Orthodox" in the title. I wonder if people could clarify what it means to be an "Orthodox" Jew relative to another Jew that is not considered "Orthodox".

(I am guessing it is something like the terms "liberal" and "conservative" applied to Christian groups, generally speaking, contrasting those who don't believe the Christian bible describes historical events and understand it more allegorically vs those who do believe it is historical and understand the words more literally)


texts: One of the most famous abbreviations in Jewish Hebrew texts is the word 'כו, meaning et cetera. However, I have heard and seen different forms of this abbreviation, and I want to know what does it really stand for?


texts: Understanding the story of Rabba and Rav Zeira

texts:
The Gemarah (Megillah 7b)describes how Rabba and Rav Zeira celebrated Purim together. While intoxicated Rabba kills (slaughters) Rav Zeira. The next day he resurrects him. The next year Rabba invites Rav Zeira to celebrate Purim together again. Rav Zeira declines explaining that miracles don't happen all the time.

Why did Rabba wait until the next day to resurrect Rav Zeira? If it was a question of sobering up why not state so explicitly?
Is Rav Zeira still married to his wife (assuming he had one)?
Why does it use the term slaughter instead of simply saying he killed him? If he did, in fact, ritually slaughter him, what was the purpose in doing so?


texts: Is it permitted to share a plate or bowl with a pet (such as a cat or dog)?

texts:
Is it permitted to use the same plates and bowls to feed a pet cat or dog which are also used for eating?

Assuming the pet is fed kosher (for humans) food is this permitted?

Are there any issues with sharing with an animal or their saliva rendering the utensil unkosher?

If so/not, what are the sources of this?


texts:
The Kohen Gadol wore 8 garments, and regular Kohanim wore 4. Why wasn't tzizis one of their required garments? Also, did they have to fulfill the mitzvah of tzizis before or after their daily service, or were they exempt while they were serving?

Kohen Gadol:
 - Choshen (Breastplate)
 - Ephod (Apron)
 - Ketonet (Tunic)
 - Meil (Robe)
 - Mitznefe (turban)
 - Avent (Sash)
 - Michnasayim (Pants)
 - Tzitz (Forehead Plate)

Regular Kohanim:
 - Ketonet (Tunic)
 - Michnasayim (Pants)
 - Migba'at (Turban)
 - Avent (Sash)


texts: A few of my friends of Hassidic background have told me that there is a minhag in the Hassidic world to not whistle with the mouth at all - weekdays, Shabbos, no difference. I am trying to find the sources and the reason for this hakpadah.


texts:
I was reading the Wikipedia article on R' Netanel Sofer, the inventor of tefillin gassot earlier and learned something which seems somewhat suspect: he was the sofer for the Chofetz Chaim's tefillin. If this is true, it would mean that his tefillin may be some of the earliest gassot in existence, although they may also be dakkot.

Is there any writing on the subject of the Chofetz Chaim's own tefillin, or are there any photos of the battim and/or the parshiot?


texts: Does the biblical prohibition against bestiality apply to an animal carcass

texts:
Vayikra 20 :15:
וְאִ֗ישׁ אֲשֶׁ֨ר יִתֵּ֧ן שְׁכָבְתּ֛וֹ בִּבְהֵמָ֖ה מ֣וֹת יוּמָ֑ת וְאֶת־הַבְּהֵמָ֖ה תַּהֲרֹֽגוּ
And if a man lie with a beast, he shall surely be put to death: and you shall slay the beast.
Koren Jerusalem Bible, courtesy of Sefaria.
The Torah tells us to put the animal and man to death, indicating that the animal was alive at the time of the act.
If the animal was not alive at the time of the act, does the prohibition of bestiality still apply?
And if the prohibition does still apply, is the man eligible for the death penalty?


texts: Are most of the verbs in Kaddish in reflexive form?

texts:
The beginning of Kaddish has the words יתגדל ויתקדש - I know that there is a debate whether these words are Hebrew or Aramaic. Regardless, it looks that these words are in the hitpa'el form (I'm unfamiliar with Aramaic grammar, but, I assume that it has a hitpa'el similar to Hebrew.)

If, in fact it is hitpa'el, it is reflexive, meaning that G-d is applying greatness and holiness to himself. That doesn't seem to make sense. So, what format are these as well as the other verbs after יהא שמיא רבא , having similar format?


texts: How would worshiping G-d at Mt. Sinai be proof that G-d sent Moshe as a messenger?

texts:
In Shmot 3:12 G-d says that the proof that G-d sent Moses as a messenger to B'nai Yisra'el is that when he takes them out of Egypt, they will worship G-d at the very mountain that G-d is speaking to Moses, now (Mt. Horeb / Sinai).

How is this a proof?


texts: Prophecy regarding conversion to Judaism

texts:
I remember reading somewhere in the Tanakh (in one of the of the books from Nevi'im), that when the times of the Messiah are coming near, many gentiles will start to express an increase interest in Judaism and especially in converting to it.

It was some time a go and I don't remember exactly where I read this, can anyone provide an exact source ?

Is there any additional commentary which expounds on this subject in detail ?


texts: Give ma'aser on money that you didn't make yet?

texts: Can I give ma'aser on money that I didn't earn yet but I know I will be earning in the future?


texts: Can one trust the Kashrut of Alcoholic Beverages in bars?

texts:
Kosher organizations, like the CRC (Chicago Rabbinical Council), supply lists of alcohol recommended for purchase and consumption.

May one purchase these alcoholic beverages from a bar (where the bottle is not sealed and drinks are purchased by the shot)? In other words, may one trust the barkeeper that the alcohol in the bottle is indeed the alcohol indicated by the label?

If the answer is yes, does the recent discovery that a (small) number of bars and restaurants on the East Coast were busted for replacing expensive alcohol with cheap alternatives change this?


texts: Can one say Birchas Ilanos on a fig tree?


texts: Bava Kamma 24a: Why is Rabbi Yosei's Analysis sound?

texts:
Background
The Mishna in Bava Kamma 23b states:

איזהו תם ואיזו מועד מועד כל שהעידו בו שלשה ימים ותם משיחזור בו שלשה ימים דברי ר' יהודה רבי מאיר אומר מועד שהעידו בו שלשה פעמים ותם כל שיהו התינוקות ממשמשין בו ואינו נוגח:
What is a 'Tam' [ox] and what is a 'Muad'[ox]?
A 'Muad' [ox] is one which was warned for three days [regarding its goring] and a 'Tam' [ox] is one which reverts [from goring] for three days- These are the words of Rabbi Yehuda.
Rabbi Meir says- a 'Muad' [ox] is one which they warned three times [regarding its goring] and a 'Tam' [ox] is any which children pet and it does not gore

Relevant text
The Gemara on 24a brings down a Braisa and states:

תנו רבנן איזהו מועד כל שהעידו בו שלשה ימים ותם שיהו התינוקות ממשמשין בו ואינו נוגח דברי ר' יוסי ר' שמעון אומר מועד כל שהעידו בו שלש פעמים ולא אמרו שלשה ימים אלא לחזרה בלבד
אמר רב נחמן אמר רב אדא בר אהבה הלכה כר' יהודה במועד שהרי ר' יוסי מודה לו והלכה כרבי מאיר בתם שהרי ר' יוסי מודה לו
אמר ליה רבא לרב נחמן ולימא מר הלכה כרבי מאיר במועד שהרי רבי שמעון מודה לו והלכה כרבי יהודה בתם שהרי רבי שמעון מודה לו
אמר ליה אנא כרבי יוסי סבירא לי דרבי יוסי נימוקו עמו
The sages taught: What us a 'Muad'? Any [ox] which they warned for three days [regarding its goring] and a 'Tam' is one which children can pet and it does not gore- these are the words of Rabbi Yosei. Rabbi Shimon says- a Muad is any [ox] which they warned [regarding its goring] three times, and they only stated 'three days' for reverting its behaviour
Rabbi Nachman says in the name of Rav Ada bar Ahava- The Halacha is like Rabbi Yehuda for a 'Muad' for Rabbi Yosei agrees with it and  the Halacha is like Rabbi Meir for a 'Tam' for Rabbi Yosei agrees with it.
Rava said to Rav Nachman- "let the master say that the Halacha is like Rabbi Meir for a 'Muad' for  Rabbi Shimon agrees with it and the Halacha is like Rabbi Yehuda for a 'Tam' for Rabbi Shimon agrees with it?"
He [Rav Nachman] responded: "I hold like Rabbi Yosei for his analysis is with him?" [i.e. sound]

My Question
The Gemara proceeds without mentioning why Rabbi Yosei's analysis is sound. Why is Rav Nachman's response sufficient for Rava's question?


texts: If one wears a condom, since it prevents actual "skin-to-skin" contact, would this prevent forbidden relations? I am not asking about wasted seed, but just the relation itself. Thank you


texts: Why did the kohanim desire to entrap people?

texts:
The kohanim (priests) would have made the ketores (incense) have an aroma that no man would be able to resist – had it not been for the fact that the Torah prohibits it:

  וְעוֹד תָּנֵי בַּר קַפָּרָא אִלּוּ הָיָה נוֹתֵן בָּהּ קוֹרְטוֹב
  שֶׁל דְּבַשׁ  אֵין אָדָם יָכוֹל לַעֲמוֹד מִפְּנֵי רֵיחָהּ
  וְלָמָה אֵין מְעָרְבִין בָּהּ דְּבַשׁ מִפְּנֵי שֶׁהַתּוֹרָה
  אָמְרָה כִּי כָל שְׂאֹר וְכָל דְּבַשׁ לֹא תַקְטִֽירוּ מִמֶּֽנּוּ
  אִשֶּׁה לַייָ

  Bar Kappara also taught:  Had [even] a minute quantity of honey
  been added to it,  no man would have been able to resist the
  aroma. Why, then, were they not to mix honey into it?  Because
  the Torah says: “You shall burn no leaven or any honey as a
  fire-offering to God.”

But if they had mixed in honey, they would have created something that no-one would be able to resist! Why would they have wanted to create a such an entrapment in the first place?

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


texts: Translation of key words in Devarim 10:2 and 10:4

texts:
Follow up to my other question regarding what was written on the two tablets:
Devarim 10:2:

ואכתוב על הלחות את הדברים אשר היו על הלוחות הראשונים אשר שברת
I shall write on the tablets the words that were on the first
tablets that you broke.

Does the word דברים mean "words" or does it mean "Commandments", in this context? (The commandments are collectively called עשרת הדברים.)
Devarim 10:4

ויכתוב על הלוחות כמכתב הראשון
He wrote on the tablets like the first writing

Does the term מכתב, here, mean "writing", implying that it was the exact writing, meaning all the same words that were on the first tablets were written exactly the same way on the 2nd tablets? Or, does it mean "script", implying that G-d used the same "font style", but the actually words were different on the 2nd tablets?
My premise, here:
The translation of these two words are related. E.g., if the meaning in the 2nd verse is "writing" meaning that it was the same words, then the meaning in the 1st verse would probably be "words" as well. It would then imply that the Torah, itself, is stating that the two tablets had the same wording.
I looked in the Mikra'ot Gedolot and did not see any commentary focus on those ideas.


texts: Minimum Requirement of Love your Neighbor

texts:
What is the minimum requirement to not be transgressing the mitzva of "ואהבת לריעך כמוך" "love your fellow as yourself" (Lev. 19:18)?

For example, must one actively try to love others or it is enough if he is just neutral (doesn't care, doesn't dislike) others to not be transgressing this precept.


texts: Minhag to pause in middle of birkas kriyas shema

texts:
Many (if not all) shuls that I have been to have it such that in the first bracha of kriyas shema everyone reads until

  וכלם פותחים את פיהם בקדשה ובטהרה, בשירה ובזמרה, ומברכים ומשבחים ומפארים ומעריצים ומקדישים וממליכים

The shliach tzibbur then reads this line, then everyone continues with the words

  את שם האל המלך הגדול הגבור והנורא קדוש הוא

What's awkward is everyone is stopping in the middle of a sentence. My question is two fold

I've noticed many siddurim break up the paragraphs, showing justification for this pause. What came first, the minhag to pause? Or the siddur had this break first, causing the minhag to develop. I guess looking at an old siddur will help
Regardless how it started, what is the purpose for this pause (I'm assuming it's not arbitrary)? It seems inappropriate to pause in the middle of a sentence


texts: There seems to be an accepted list of who served as Reish Gelutha. Is it possible to deduce who was Reish Gelutha in any or all references in stories involving the office holder in the Gemara?


texts: Why does Rav Pappa not adjoin the bracha conclusions with a vav by Megillah?

texts:
I count four times where Rav Pappa notes differing opinions on how to conclude a bracha and rules to say both of them. In three of these cases, he uses a conjunctive ו to connect them, but not the fourth. (In all the quotations below, I've cut out the portions which are not relevant to Rav Pappa's statements in each.)

Brachos 59a:

  מאי מברך ברוך זוכר הברית במתניתא תנא ר' ישמעאל בנו של ר' יוחנן בן ברוקא אומר נאמן בבריתו וקיים במאמרו א"ר פפא הלכך נימרינהו לתרוייהו ברוך זוכר הברית ונאמן בבריתו וקיים במאמרו

  What does one bless [on a rainbow]? "Blessed is He Who remembers the covanent [with Noach]." In a Braisa it was taught: "R' Yishmael the son of R' Yochanan ben Beroka says, 'Trustworthy in His covanent and upholds His word.'" Rav Pappa said, "Therefore, let's say both of them: 'Blessed is He Who remembers His covanent and is trustworthy in His covanent and upholds His word.'"

Berachos 59b:

  מַאי מְבָרְכִין [...] וְרַבִּי יוֹחָנָן מְסַיֵּים בַּהּ הָכִי אִילּוּ פִּינוּ מָלֵא שִׁירָה כַּיָּם וְכוּ' אֵין אֲנַחְנוּ מַסְפִּיקִין לְהוֹדוֹת לְךָ ה' אֱלֹהֵינוּ עַד תִּשְׁתַּחֲוֶה בָּרוּךְ אַתָּה ה' רוֹב הַהוֹדָאוֹת רוֹב הַהוֹדָאוֹת וְלָא כׇּל הַהוֹדָאוֹת אָמַר רָבָא אֵימָא הָאֵל הַהוֹדָאוֹת אָמַר רַב פָּפָּא הִלְכָּךְ נֵימְרִינְהוּ לְתַרְוַיְיהוּ רוֹב הַהוֹדָאוֹת וְהָאֵל הַהוֹדָאוֹת

  What does one bless [on abundant rain]? [...] R' Yochanan would conclude it thus, "If our mouths were full of song like the sea...we would not be able to sufficiently thank You, Hashem, our G-d," until "...bow. Blessed are You, Hashem, abundant thanksgivings." Abundant thanksgivings, and not all thanksgivings?! Rava said, "Say, 'The G-d of thanksgivings.'" Rav Pappa said, "Therefore, let's say both of them: 'Abundant thanksgivings, and the G-d of thanksgivings.'"

Berachos 60b:

  מַאי חָתֵים [...] אָמַר שְׁמוּאֵל [...] רוֹפֵא כׇל בָּשָׂר רַב שֵׁשֶׁת אָמַר מַפְלִיא לַעֲשׂוֹת אָמַר רַב פָּפָּא הִלְכָּךְ נֵמְרִינְהוּ לְתַרְוַיְיהוּ רוֹפֵא כׇל בָּשָׂר וּמַפְלִיא לַעֲשׂוֹת

  How should one conclude [Asher Yatzar]? [...] Shmuel said, "[...] Healer of all flesh." Rav Sheshes said, "Who does wondrous deeds." Rav Pappa said, "Therefore, let's say both of them: 'Healer of all flesh, and Who does wondrous deeds.'"

In all of these three cases, Rav Pappa splices the two versions with a conjunctive. Yet in the fourth example, in Megillah 21b, he does not put anything in between the two conclusions.

  לאחריה מאי מברך [...] ברוך אתה ה' הנפרע לישראל מכל צריהם רבא אמר האל המושיע אמר רב פפא הלכך נימרינהו לתרוייהו ברוך אתה ה' הנפרע לישראל מכל צריהם האל המושיע

  After [the Megillah], what does one bless? "[...] Blessed are You, Hashem, Who exacts punishment for Yisrael from all of their enemies." Rava said, "The G-d Who saves." Rav Pappa said, "Therefore, let's say both of them: 'Blessed are You, Hashem, Who exacts punishment for Yisrael from all of their enemies, the G-d Who saves.'"

Why is there this discrepancy?

(I'd be interested to see if anyone indeed alters these texts, but I'd prefer answers which preserve the text as we have it.)


texts: Is it a halacha for men to cover their heads?

texts:
I am trying to determine the extent of the Jewish requirement for men to cover their heads throughout the day (that is, other than while making a bracha). It is fairly clear that this is not a Biblical law. But does it reach the status of rabbinical law? Or is it "merely" a minhag?

If the latter, and if my family's minhag were not to wear a kippah, could I (if I were a man) skip it?

Related:
Wearing a kippa at work

If I have behaved badly, should I hide the fact that I'm Jewish?


texts: I am searching for a Talmud quote, with specific reference, that says, roughly: We do not pay attention to very rare cases in making our rulings.  I know it exists.  (I am not referring to the Mishna that says that after you've cleaned up rooms for chametz, you don't worry about recontamination, because 'En ledavar sof'.)


texts:
Rashi at the end of Yisro (Shemos 20:23) quotes the Mechilta/Mishna in Middos (3:4) which says

הַבַּרְזֶל נִבְרָא לְקַצֵּר יָמָיו שֶׁל אָדָם, וְהַמִּזְבֵּחַ נִבְרָא
לְהַאֲרִיךְ יָמָיו שֶׁל אָדָם, אֵינוֹ בַדִין שֶׁיּוּנַף הַמְקַצֵּר עַל
הַמַּאֲרִיךְ - Since iron was created to shorten man's days and the
altar was created to prolong man's days, it is not right therefore
that that which shortens should be lifted against that which prolongs.

What does it mean that iron was created specifically to shorten the life of man? Meaning, I thought it was potentially dangerous force which could be used for good endeavors or the opposite, yet this Chazal tells us iron was particularly created for killing.


texts:
so my question is where should the top of the Peyot start.
do they start from the height of where your eyebrows are, top of ear etc.
thanks


texts: Can you tell a client that he's being overcharged which might put the service provider out of business?

texts: Are there any issues involved with telling a client that a service they are using is overpriced and that a competitor will give them a much cheaper option? Let's assume all the parties are Jewish (client, service #1, competitor service).


texts: What's the story: Can a man shake hands with a woman (or vice versa) in a business setting?


texts: If a man is married to a Gentile, is he forbidden from receiving an Aliyah?

texts: Recently a man went into a Sephardic synagogue with his Conservative Convert fiance to pray and eat. Upon learning of the woman's status, the Rabbi informed the man that once the marriage is consummated, he would be forbidden from receiving 'Aliyoth and there may be further halakhic repurcussions as time goes on. The Rabbi said that nothing could be done because it was the ruling of Ovadia Yosef as codified in Yalkut Yosef. Does anyone know if this is true and where in the Yalkut Yosef it can be found? And as a second question, does anyone know if it is normative halakha to restrict someone in such ways because of their marital status?


texts:
As far as I have been told, there are a few different descriptions of the Jewish messiah.   All of these have a few things in common:  The messiah is sent by G-d.  He is divinely inspired, but mortal.  He will usher in the kingdom of G-d, restore the Temple, and raise Israel to her proper place as the greatest of all nations.

I'm confused about the different descriptions of the messiah, and whether these descriptions refer to a single person.  As far as I have come to understand the issue, the descriptions vary somewhat, but include a warrior King, a Priest King, and possibly a Prophet King. I know that the word "messiah" means "anointed one", and is a reference to the ritual of anointing the head of a newly crowned King with oil.

The idea I understand the best is the warrior King - I assume that this is basically a reference to someone like David.  The Priest King and Prophet King are less clear to me.

Are these simply different ways of describing the same person, or is it possible that the messiah will be one of these things?  And is my overall understanding mostly correct?


texts: Does anyone happen to know if Abeles and Heymann frozen kishke is yoshon? (It does not appear to be mentioned at all in Y. Herman's Guide to Chodosh.)  (Alternatively, does anyone know of a decent, sugar-free, yoshon kishke?


texts: Is there an easy way to say you do not want to hear Loshon Hara?

texts:
A question for those out there who try and guard their tongues, but more apropos here, their ears!
When I hear loshon hara, I think to myself “I don’t want to hear this, but how do I say it?” It’s not always (ever) easy for me to straight out say “I do not want to hear or speak Loshon Hara.” Admittedly, I get a little uncomfortable saying that.
I have found, due to that the awkwardness, that I end up listening to Loshon Hara instead of saying anything that might be awkward, which is far worse.
So, MY community, my question to everyone is:
Have you found a way that you are comfortable telling a friend or family member that you do not want to hear or speak Loshon Hara without feeling uncomfortable?
P.S. I know an answer could be: “just tell them and don’t be uncomfortable!”  If I could, and maybe one day, I would. However, I am looking for a way to say it that is easy and not awkward, but at the same time gets the point across that I am not interested in this conversation.
So... tell me what you say when you do not want to hear Loshon Hara!
Thank you!


texts:
I've been on planes where the only sink available is in the toilet. What would be the best thing to do in regards to negel vasser/netilas yodayim?

Edit: The toilet is a mokom tumah. Furthermore, the Lubavitcher Rebbe once told someone (I don't recall who) not to take water from there to use for negel vasser.


texts: What is the reasoning for not entering churches and other non-Jewish places of worship?

texts:
There are multiple questions about entering churches here, most of which are marked as duplicates and pointed to this one. What none of them address, however, is why in the halacha it is forbidden to enter a church or other non-Jewish place of worship. This question is aimed at understanding the reasoning in the scripture for not entering such a place.
A few of the above questions make arguments to this point. For example, this answer says the following:

One factor to keep in mind is how close one gets to the building itself as he notes, " While church services are being held, it is clearly forbidden to enter the church’s parking lot because it may seem to a bystander that one is entering the parking lot in order to enter the church. When church services are not being held, it is permitted to cut through the church’s parking lot...

This would seem to indicate that the problem is one of appearances. Were one to enter during off-hours, or in the dark, or ensure one were to remain unseen, perhaps the rule would not apply.
This answer states that the prohibition is not against entering church grounds, but rather against entering the sanctuary proper, the specific site of non-Jewish worship:

However, it is forbidden for a Jew to enter the sanctuary of the church, i.e. where the actual prayer services are held. As it is a marit ayyin as it could be interpreted as identification with the philosophy. However, it is permitted to enter other rooms in a church for non-religious purposes.

Depending on the interpretation of the word "interpreted" (which reminds me a bit of Bill Clinton's famous "It depends on what the meaning of the word ‘is’ is"), and the reference to marit ayin, this would appear to support the notion that the problem is one of appearances, that being in a church, for example, may cause onlooking Jews to believe that it is permissible to worship as a Christian; of course it is not.
Is it then to be taken that if one were surrounded entirely by non-Jews, with no Jews present, as is very likely the case in and around a church in a mostly-secular part of the world, that it is permissible to enter a church so long as one does not take part in the worship?


texts: May one eat before the obligatory reading/hearing of Megillas Esther? Does a year where Purim comes out on Motzei Shabbos make a difference?


texts:
What is it?

How is it performed?

May one perform it?

And, if so, when may it be used?


texts:
Mishnayos maseches Kinim can be reduced to a few rules. I think they're as follows (though it's been a while, so I may be messing some of these up).

A bird ola is brought on the top of the mizbeach, and chatas on the bottom. Do either one wrong, and it's invalid.
A chova is one chatas and one ola; a neder or n'dava is two olos. If you bring more olos or chataos than that from a ken, the excess are invalid.
Both birds of a ken are b'ne yona, or both torim. If a mixed ken was brought, only the chatas is valid; ben Azay says only the first brought is.
If a bird may have been designated as a chatas, it cannot be brought as an ola; and vice versa.
If a bird can't be brought or was brought but is invalid, bring a new one in its stead, and its former mate is fine.

Why, then, does the maseches go on and on with examples instead of simply stating the rules? Mishnayos, from what I understand, are usually written to be easy to memorize. Surely Kinim as we have it is harder to memorize than the above.


texts: May an Ashkenazi wear Yemenite Tzitzith?

texts: Many Ashkenazim now wear Tzitzith with Techeleth tied in the tradition of the RaMBa"M.  However, my understanding is that Ashkenazim minimally require a double-knot at the base of the tassle in order for the Tzitzith to be Kosher, regardless of how they are tied after that, while true Yemenite Tzitzith, in the tradition of the RaMBa"M, regardless of whether or not they have Techeleth, have no double-knot at the base. May an Ashkenazi wear Tzitzith tied in the Yemenite tradition?


texts: The Orthodox approach to R. Benamozegh's theology?

texts:
R. Elijah Benamozegh was a 19th century rabbi and kabbalist, who wrote many works of biblical commentary and Jewish responsa, but is chiefly known in the non-Jewish world for his book on religious universalism, Israel and Humanity.

Israel and Humanity is quite singular in that it shows an orthodox rabbi incorporating non-Jewish religious sources (esp. Christian verses) in order to advocate his vision for a Noahide world coexisting with a Jewish one. In 2005, R. Adin Steinsaltz wrote an essay, "Peace without Conciliation," that quoted R. Benamozegh (on Benamozegh's assertion that "Christianity is but a distorted Kabbalah") to support his own view of correcting gentile nations and live according to Noahide laws.

Nevertheless, I have heard, but cannot source, that most rabbis disapprove of R. Benamozegh's theology. Can someone help me out here? I don't know another religious Jewish person here in Israel who has even heard of him, and the English translation of Israel and Humanity is from a Catholic Publisher (Paulist Press).

So, what rabbinic literature has been written about R. Benamozegh's Noahide works, from his lifetime to today? Is he accepted and learned in orthodox institutions (and why not)? Is it appropriate to study his works generally, and his Noahide theology specifically?


texts: Why should you be seeking medical attention?

texts:
From what I understand, all sicknesses and injuries fall upon a person because either G-d wants to wake him up to repent or to punish him.

With that being the case, by seeking healing the person is circumventing G-d's intention. Shouldn't a person in such a scenario just live with the injury/sickness since it was sent from G-d? What justification does person have to heal himself?


texts: PTIJ: What does halacha say about choosing a computer language?

texts:
I was planning to learn Python, but then I remembered that:

הנחש מועד לעולם

So if I code badly in Python, I would have to pay full damages.
Also I believe Rabbi Eliezer praised anyone who killed a Python even on Shabbat.
So what would be a better language to use from a halachic perspective?

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


texts:
I've noticed that some tefillin have very sharp edges at the base of the titura. As many people may have noticed, this can become highly uncomfortable while davening.

Does anyone have a solution for this problem which won't passul tefillin?


texts: Any book or website that explains the laws of korbanos?

texts: Does anyone know a good sefer or website that explains the laws of korbanot in a clear manner, with possibly pictures included? It is very difficult to follow through the parashios, especially when it will come sefer Vayikrah time.


texts: According to the accepted answer of this question, there are 37 mitzvot unique to the land of Israel that one can fulfill nowadays. Notably, however, he includes in that count mitzvot such as those related to issur chodosh, that according to the overwhelming majority of authorities, are also biblically mandated outside Israel.  He also includes mitzvot related to, e.g. teruma, maaser, and shemita, which, at least according to many authorities, are only drabanan (rabbinic) nowadays.  Is there any (other) authority, e.g., amongst the rishonim, that would agree with this list?


texts: Does haftarah include any part from the book of Daniel?  If it does, what parsha is that haftarah associated with?


texts: Saying the Ribono Shel Olom after counting the Omer

texts: If one is no longer counting the Omer with a Brocho can one still recite the Ribono Shel Olom prayer?


texts: I am bringing holy books to Israel by airplane. I want to know whether I can keep them in a carry-on bag that ultimately will be put on the floor, at least the floor of the airport, while I am traveling, or if it would be considered disrespectful of the books, equivalent to putting the books directly on the floor, which I know is not allowed. Does it matter if they are sitting on top of something in the bag like a pillow or sweater, or can the bag itself not be on the floor?


texts: Why does the belief in Mashiach require that one be anxious for his coming?

texts:
The question of why belief in Mashiach should be a fundamental belief (an ikkar/yesod of Judaism of the Rambam's 13) is asked here, and I answered it myself here.
However, when it comes to this particular belief, the Rambam in Hil. Melakhim 11:1 adds that merely believing is not enough:

וכל מי שאינו מאמין  בו, או מי שאינו מחכה לביאתו, לא בשאר נביאים בלבד הוא כופר, אלא בתורה ובמשה רבינו
and whoever doesn't believe in him or doesn't await his arrival denies not only the other prophets but the Torah and Moses our leader

and in R. Kapach's translation of the Rambam's 13 principles (in the intro to Cheilek), the Rambam adds that one is required "להתפלל לבואו", to pray for the coming of Mashiach.
Why should one who doesn't actively anticipate the coming of Mashiach be considered a heretic? Isn't it possible for one to completely believe בתורת משה רבינו, the Torah of Moses our leader, but still feel so comfortable in the diaspora/exile that they aren't so anxious for the Mashiach to come?


texts: Trying to understand "Dairy on Shavuos based on the Mishna Berura"

texts: In answer to Why do we eat dairy on Shavuos "Monica Cellio" mentions "They just got the laws of kosher slaughter and weren't yet prepared". This is based on the Mishna Berura 494:12. My question on this reason is The Mon started falling on the 16th of Iyar, the year the Jews left Egypt, Rashi Kidushin 38a - 5 lines from the top thus when they came back from receiving the Torah they ate Mon. Then what difference does it make that they were unable to slaughter, they ate Mon?


texts:
In a torah.org dvar torah from Rabbi Frand, he quotes a 'famous saying from the Gaon of Vilna'.

There is a famous saying from the Gaon of Vilna: If the wood used in
the ax handle used to chop down trees used to build a Beis HaKeneses
came from a tree planted by a Shomer Shabbos Jew, people would never
recite a prayer without Kavannah (intense devotion) in that shul.

Where can I find the original source for this quote?


texts: How did the mesorah for how to put on tefillin change?

texts:
I understand that there are many differences in customs between Ashkenazi and Sefardi Jews, since they follow the rulings of the sages from their own communities. The differences in pronunciation (havara) can be put down to the influence of the local languages, and even the subtle differences in the prayers are according to what their Rabbis decided should be in the prayer book.

The one thing that stumps me, though, is how it came to be that there is a difference in how to put on tefillin. I mean, the day after Moshe taught everyone how to put on tefillin, presumably he taught everyone the same way. And if there were differences in custom, surely it would have been divided by tribe.

So the "day before" the Ashkenazi/Sefardi split happened, you would either have had a uniform custom of wearing tefillin (on the most basic level, winding inwards or winding outwards), else you'd have a generally random sprinkling of different customs, depending on which tribe everyone had come from.

Fast forward to today, where all Sefardim wind their tefillin outwards, and most Ashkenazim wind inwards (excluding minhag "Sfard", which winds outwards, but has a simple minhag for how to wind around the fingers, as opposed to the more intricate winding used by Edot Mizrach). How did that happen? Assuming the Sefardim kept their minhag the same, and the Ashkenazim changed the minhag, on exactly what day (and why?) did some Ashkenazi posek (who?) get up and announce that as of now, we're all going to put on our tefillin differently than we did yesterday?


texts: Does a person’s soul see through the navel when the person passes away (Ben Ish Hai)

texts:
I was studying with someone earlier today and he mentioned that he once read in the Sefer Ben Ish Hai that when a person passes away, his soul can ‘see’ (I don’t really know what that means) through this navel (belly button).
We tried looking for it later but we can’t find where it was written (he learned it a long time ago). Did anyone hear this before and can anyone provide a reference (like the parsha it was written in)?


texts: Al Hamichya in one room and al hagefen in another room

texts:
If you eat cake in Room A and then proceed to drink wine in Room B both bracha achronas must be made in the rooms in which the food was eaten. Where and how do you make a bracha achrona. Here are the choices:

Make a single bracha of Al haMichya ve'al hagefen in Room A
Make a single bracha of Al haMichya ve'al hagefen in Room B
Make the bracha of Al haMichya in Room A and a separate bracha of al hagefen in Room B

Sourced answers only, please.


texts: Buying pasul arba minim or non-arba minim for your small child

texts:
The Shulchan Aruch in siman 657 says that a child which knows how to shake the lulav properly, his father is obligated to buy a lulav for him (because of chinuch).

The Beur Halacha d"h keday lechancho bemitzvos states that it's obvious that arba minim you buy for your child must be kosher, just like they are for a gadol.

My question is: If my child did not yet reach the stage of chinuch for this mitzvah, may I buy pasul arba minim? What about non-arba minim, like buying a lemon for the esrog?


texts: Heiche Kedusha if enough people won't be answering

texts: If a shul knows that they will not have 9 people to pay attention to chazarat hashatz and answer amen to the brachot of chazarat hashatz, would it then be better for that shul to do Heiche Kedusha for those services?


texts: Rambam Kiddush HaChodesh - Chapter Six - halacha 5

texts:
a copy of a few lines from the halacha:

Similarly, when the days of a lunar year are counted in groups of seven, according to the weekly cycle, there is a remainder of four days, eight hours, and 876 units (in numerical terms, 4 - 8 - 876).

question how do you calculate 4-8-876 for a year?


texts:
I guess I'm becoming more "outdated" regarding the current "frum fad".

A shadchan as well as a few young boys and girls told me that at some point between engagement and marriage they must attend a Chattan (for groom) or Kallah (for bride) class.

I have no idea what these classes are about. When I think of "class" I think of something in a school where they get homework and / or have labs.

What is the purpose of these classes? Are they mandatory? What type of person teaches these classes - a rabbi or "lay" person? What subjects are taught? Is this something given in a university, JCC, Adult Ed or privately? How long do these classes typically last and how frequently per week are they usually given? How many students typically attend? Can these be taken online?

I apologize for my ignorance and asking so many questions, but, this really puzzles me to the point that I'm not completely sure what to ask about it. My wife and I have been married a long time and we never took any of these classes. Did we miss out on some important opportunity, and should we be taking one of these classes, now, perhaps?


texts: Giving handouts/alms to the poor: Which halachos and Jewish ideas are relevant?

texts:
I am invoking here the important question of whether and how to respond to a request for money by a beggar on the street.

I ask this question from the U.S., where, outside of Jewish neighborhoods, it can be reasonably (though not definitively) assumed  that those asking for money are not Jewish. Though this situation is my primary focus, I am also interested in answers that may relate to what one does in Israel, or in Jewish communities.

I am not looking for piskei din as to whether "one should" (or, more likely, "one shouldn't") give. Instead, I am looking for answers which raise one or more Torah points that are relevant to the consideration.

A few which I had in mind:

-The prohibition of free gifts to "unfamiliar gentiles," and the exception to this prohibition relating to alms given "for the sake of peace"

-The law that one must give to one who explicitly proclaims he is hungry

-Law of leaving some grapes in one's vineyard and wheat in one's field for the poor "and the stranger"

-Deuteronomy 15:7-8: "For there will never cease to be needy people in your land, which is why I command you; open your hand to the poor and needy." (To me, "in your land" implies an extension to the non-Jewish needy; I am not sure, though.) (Reading this again, I think it must only be referring to the Land of Israel, and to ger toshavs there, i.e., when it is ours. BUT the fact that this verse seems to suggest it is OK to give to non-Jews in Israel may have general implications. [?])

-Ketuvot 68a: "If a person closes his eyes to avoid giving [any] charity, it is as if he committed idolatry."

-Gittin 61a: "We support the non-Jewish poor along with the poor of Israel."

-Considerations of middos, i.e. the question of being a certain type of person through a certain kind of action

-Very broadly speaking, issues of chilul/kiddush Hashem--that Jews should appear to others to be compassionate rather than cold or solipsistic people.


texts:
What exactly is a ברכה שאינה צריכה?

I have heard, in a shiur about halachot of shabbat, that during shabbat, when you say fewer berachot, you should first say bircat hamazon and then make new berachot on desserts. Wouldn't this constitute as a ברכה שאינה צריכה?


texts:
In modern times, we go out of our way to make sure that we never find out that someone is a mamzer. For example, courts in Israel are very reluctant to order paternity tests for children for fear of it being discovered.  As a result of all of this--and the unfortunate prevalence of "cheating"--wouldn't we expect that many of the people who we treat as non-mamzerim actually are mamzerim?

There are also situations where children are born who are almost certainly mamzerim, but we bend over backwards to find a possible way that they are not (e.g. the husband returned home from Europe over night and had relations with the wife with neither of them remembering).

When we do things like this, don't we just facilitate the spreading of mamzeirus throughout the Jewish community? Wouldn't we expect that eventually, all Jews would be mamzerim chas v'shalom?


texts:
When buying Tzitzis, I have seen that there are two types of garment:

A "round" neck (the hole has a racetrack shape).
A "V" neck (the hole for the neck has a diamond shape).

What is the reason for the V-Neck (or what is the reason for the "round Neck")?

Courtesy of Ben's Tallit Shop


texts:
It seems from I Samuel 16 that Samuel pretended to come in peace, and then anointed David.

Also, if it was done publicly, how come nobody told Saul, look, someone claiming to be prophets is anointing some other guy to be king.

If Samuel did it privately, how did the rest of Israel know that God wants David to be king?

reminds me of Year One quotes:

  ...that self-same God...

  ...has promised unto me the whole of this land.

  ....

  This is all your land?
  For all of eternity.

  But apparently God forgot to tell anyone else.

  We're at war with someone every other day.

http://www.script-o-rama.com/movie_scripts/y/year-one-script-transcript.html


texts: Prounciation - IM vs YIM? with ים ending

texts:
I've read that ידים is to be pronounced ya- DAI - im, yet שמים is to be pronounced sha-MAI-yim.

Both end the same, but are pronounced differently. (This was from a text purporting to teach "Biblical Hebrew, meaning as it was pronounced in ancient times").

Is there a rule I am missing? Seems strange, as the orthography is exact for the pair. I'd like to understand the rules for how to pronounce this form in general so that I can pronounce the words correctly when studying the Bible in Hebrew.

EDIT: I would like to thank Dave for pointing out later on in the book the author completely contradicts her original phonetic rendering and spells all of the duals with the YIM ending.


texts: Which types of light bulbs are 'only' an issur d'rabbanan to activate on Shabbat

texts:
I'd be very interested to know if anyone has definitive advice on which types of light bulbs are considered an issur d'rabbanan (Rabbinic prohibition) vs an issur d'oraita (Torah prohibition) to turn on on Shabbat. This is a great discussion forum, and this is my first posting.

I've read various articles and asked some sheylot about it, but it seems the answer depends on technological issues, which themselves are not so clear cut.

The categories of light bulbs currently on the market are:

Incandesecent

I understand that these are an issur d'oraita because of they involve heating a filament till it glows.

Compact fluorescent lights (CFLs)

Apparently these are less of a problem than incandescent bulbs,  but some compact fluorescent bulbs use a starter that requires a glowing filament.

The situation is complex because there are sub-types of CFL, including the following (see also the above link)

(1) instant-on; and (2) cold-cathode

The above 2 types may use a different filament (or no filament), so maybe they are less of an issue (or perhaps they still use a hot filament.. one really needs to be an expert in the technology to understand!).

In general, it seems that if a bulb does not reach 'yad soledes bo' temperature then it would not be a Torah prohibition? However, the average 60W equivalent compact fluorescent bulb gets too hot to touch, so is that a problem?

LED bulbs

These should be less of a problem d'oraita, as they don't work by means of a glowing filament. However, they apparently can get very hot because the electronic circuit board that runs each bulb can generate a lot of heat, at least with the brighter types.  Do they got so hot that they are a Torah prohibition?

Please correct me if my assumptions are wrong. I'd be very interested to hear any definitive views on this. Thanks!


texts: Per the claim that Abraham kept the whole Torah, why didn't he circumcise Ishmael and all his slaves earlier?

texts:
"Abraham was ninety-nine years old when he circumcised the flesh of his foreskin, and his son Ishmael was thirteen years old when he was circumcised in the flesh of his foreskin. Thus Abraham and his son Ishmael were circumcised on that very day; and all his household, his homeborn slaves and those that had been bought from outsiders, were circumcised with him." Genesis.17.25

I've read some Kabbalistic explanations on why Abraham postponed his own circumcision till he was 100, but I didn't find why would he postpone circumcising all his male slaves on the day of purchase and Ishmael on the 8th day, given he kept all Biblical Laws before they were given.
So why did Abraham wait with Ishmael and the slaves?


texts:
Many years ago, my parents bought me a jar of cider which had a hashgocha clearly visible on it. The cider came in a handled mug with a top (like this https://is.alicdn.com/img/pb/572/105/517/517105572_490.JPG). After I finished the cider, I kept the mug and continued to use it as a drinking glass.

I assumed that the supervision on the product included the toveling of the serving glass because it would obviously be used as a drinking glass when the cider was first opened and then continue to be used as such and would (have) require(d) tevila.

But now that I think about it, I am not sure. Would kashrut supervision include the assumption that I would drink out of the mug initially, and in the future, or is it simply a supervision of the ingredients and preparation/facilities, without any concern as to the uses of the dish in which it is sold?


texts:
The verse in Proverbs (19:21) states regarding Leibush:

רבות מחשבות בלביש ועצת ה' היא תקום

"Many thoughts are in Leibush, but God's plan will prevail".
Who is Leibush and what is he planning?

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


texts: Can I sit for “Kabbolas Shabbos” within 4 amos of someone saying the mincha Amidah?

texts:
Tefillo Kehilchoso (ch. 11, fn. 284) and Shulchan Oruch (102:1) quote Tosephos Brochos 31b to say that one may sit beside someone praying the amidah if one is involved in prayer activity. He asserts that this includes even “aizehu mekomon” (part of the sacrifices section of morning prayers), “borchi nafshi” and “pirkei ovos” (said by some after the afternoon Shabbos service).

Can the “Kabbolas Shabbos” service composed by 16th century Kabbalists beginning with “Lechu neran’no” be considered the same as “aizehu mekomon” etc.?


texts: If a women would like to say the prayer of Kiddush Levana is she allowed to say it with a brocha? (not together with men)


texts: What are the main source texts for the chavruta and teacher-student models in Jewish learning?

texts: I'm working on an outline for a short presentation on how new online tools, especially this site, interact with the traditional Jewish learning models of chavruta and teacher-student. What are the main source texts (I suppose mostly in the Talmud, though some may be earlier and later) for the roles and benefits of these two models and the interplay between them? If there's a particular commentary or contemporary source that sums up traditional understandings of any of these primary sources, that would be great to have, too.


texts: Whoever saves one soul is like saving the whole world - Mishna edition

texts:
There is a famous quote from the Talmud: "Whoever saves one soul is like saving the whole world".

The origin of this quote in the Babylonian Talmud is a Mishna (Sanhedrin 4:5), but the translation is inaccurate, because the Mishna only speaks about a Jewish soul (Sanhedrin 37a). The Kehati Mishna has the same version as the Talmud. However, in the Talmud Yerushalmi I found the quote without specifying a Jewish soul.

My question is which one is the accurate? How can we find out which is the original tradition, or if it was two different tradition at the beginning? What does it mean, that the Mishna is different in the Bavli and the Yerushalmi? I heard that if there is a contradiction in halacha we follow the opinion of the Bavli, what about this situation? Is there a Mishna edition today besides the Yerushalmi that contains the more inclusive version of this mishna?

I found the answer for my last question in the similar topic:
The Mishna of Mechon Mamre, Mishna Sanhedrin 4:5 based on Rambam manuscript contains the same version as the Yerushalmi.

My other questions still remains.


texts:
Is there any unambiguous source which says it is a halacha to eat "meat" at a Seudat miztvah?

I am aware of the many opinions which says that meat is only optional. I'm looking for sources which say it is not


texts: Is it forbidden for a man to sleep on his stomach?

texts:
We learned in Brachot 13b that R' Yehoshua ben Levi "cursed one who sleeps perakdan".

There is a disagreement among the rishonim as to what perakdan means(face-up according to Rashi, Tosafot; face-down according to He'aruch, R' Chananel, and Tur; or either according to Rambam, Rashba, Meiri, and Tur. See Choshvei Shemo pg. 52).

For kriat shema, both positions are forbidden to recite it in(Shulchan Aruch OC 63:1).

Is R' Yehoshua ben Levi's(zachur letov!) statement l'halacha? And if so, according to which definition?

I think the answer lies in the reason for the "curse". I'm interested in what people's learning brings up.


texts: What is the difference between (for example) "notein" and "hanotein"?

texts:
I was looking through the brachot this morning. Many are structured as identifying hashem as "one who __" such as "matir assurim" or "oteir yisro'el btif'arah." But the final three add in the letter hei before the verb to say "THE one who __" ("hanotein," "hama'avir" and "hagomeil").

Baruch she'amar ends with "melech mehulal" but yishtabach ends with "habocheir b'shirei..."

After borchu, we say "oseh shalom" and "yotzer" but before shma we say "habocheir." [in ma'ariv we say "hama'ariv" but then "oheiv"]

Is there any consistent rule which would help me understand why a bracha might or might not include the letter hei? This is potentially just explainable through a ruling of Hebrew grammar but I sense that there is (should be?) a theological difference between the words.

NOTE -- As source material I used the texts of the Siddur Tefilla Hashaleim (Askenaz and Sefard) - Greenwald, The Siddur Margalit Tovah (Ashkenaz, Eshkol Publishing), The Siddur Chazon Ovadia and some Artscrolls. The Artscrolls have "gomeil" not "hagomeil" and some texts have "asher heichin" instead of "hameichin."


texts: Cherubim & Ark of Cov. description paralleled to (or inspired by) Egyptians?

texts:
I'm wondering why the cherubim atop the Ark of the Covenant, as referenced in Exodus 25:20, 1 Kings 8:6, 2 Chronicles 5:7, etc., are explicitly described with outstretched wings? I believe that prophets such as Moses had the true authority of G-d and Moses followed the instructions given regarding the Ark and the Tabernacle. However, the detailed description reminds me of the Egyptian goddesses Nephthys & her much more well known sister, Isis. With their outstretched wings, they served as protective deities. They are featured here Why Does Isis Have Wings? | Isiopolis and here: King Tut's Isis & Nephthys Pectoral, | Egypt! They are prominently attested in the Egyptian archaeological record (the last being one of King Tut's pectorals)!!! Now compare those motifs of Isis & Nephthys with artists' renditions of the cheribum on the Ark (as far as I'm aware, it hasn't been discovered yet... Hehe. Just going off of biblical texts) here: The Ark of the Covenant - YAHWEH's Sword  and here: Finding the Ark of the Covenant! Do you guys see how similar they appear? Or is it just me? Do you think there is a connection here? Like an Egyptian influence? After all, the Israelites had been living in and among the Egyptians for awhile... But, But, But... The cherubim are designed in accordance to G-d's will so why would He want to reflect the Ark in a similar fashion to the foreign/despised deities of the nation, who He delivered the Israelites from? (Do you guys see how similar they are or am I imposing it on them)? Or is it simply just a common motif that is likely to crop in many ancient cultures?

Any similarities to Egyptian art forms/expressions? If so, why would G-d allow, rather order, that when he despised the Egyptians' wickedness? And to top it all off, why are they even represented if it's contrary to the commandments? I'm curious what scholars have come up with?
At the end of the day, who are we to speculate G-d's reasoning -- He can do whatever He wants. I'm just curious how have scholars addressed these issues and how they have reconciled the seemingly Egyptian parallels?


texts:
I have heard many people say "up to Jerusalem", i think as a sign of respect. It also happens to be that it's on a mountain, so you do have to go up.

But is there a problem with saying "down" to/in Jerusalem? Like, from northern Israel, Jerusalem is to the south, commonly known as "down". Perhaps an issue of disrespect?


texts: What's the difference in meaning between Lamah and Madu'ah?

texts:
It seems that both the words למה and מדוע mean "why". But, I think that there is some other nuance in the meaning of these words; the Torah chooses its words carefully.

Two verses for comparison - Shemot 5:14 uses מדוע and verse 15 uses למה


texts: Parameters of the meat prohibition during the nine days

texts: In SA OC 551 the minhag of not eating basar during the nine days is brought down. The term basar usually refers to meat or chicken but not to all fleishige products (considered fleishig halachically). So my question is, are we dealing here with a prohibition on meat and chicken only, as they are considered to be a delight (for example on Yom tov one should eat meat since it brings שמחה) or are all fleishige foods included this prohibition? For example would i be able to eat liver during the nine days?


texts: Gemar Hatima Tova vs. Hatima Tova vs. Gemar Tov

texts: When do we wish Gemar Hatima Tova , Hatima Tova and Gemar Tov? What are the differences between the three? Does it relate to the High Holiday schedule?


texts: Eating before davening mincha when one hasn't davened shachris

texts:
Let's say a person was unable to daven Shachris for a relatively legitimate reason, and finds himself in the afternoon, where he's now supposed to daven mincha twice.

What of the prohibition of eating before davening? My gut tells me that this person is prohibited from eating until he davens mincha, but I'd like to see it discussed. Does it matter whether or not the person is able to daven tashlumim or not (as in, if he missed shachris be'maizid [on purpose])?


texts: Must hand washing be done with pure (fresh) water?

texts:
It seems from here both that some types of water are considered too salty to be acceptable for ritual handwashing and that mikvah water is always considered acceptable. I am left wondering what, exactly, are the limits on water for handwashing. Could one wash with:

Very salty water? (--Presumably yes--in some cases--provided that a mikvah is always acceptable. But what if it's not a mikvah?)
(Visibly) dirty water? (Ditto: How dirty can it be if it's not a mikvah?)
Non-water (juice, wine, other liquid)? What percent non-water would it have to be for it  halachically to be considered non-water?
Carbonated water (selzer)?
Water containing treyfs?
Water containing chometz during pesach?

Is any temperature of water acceptable?

Are there differences in the above between morning negel vasser and netilas yadayim upon bread? What about washing kohanim?


texts: Saying Kaddish Yatom with Permission from Living Parents

texts:
If both of my parents are living and they give me a reshut to say kaddish yatom if there is no avel, however the rav wishes that I not say it due to possible issues of marit ayin, who do I follow?

Of course, CYLOR (however I'd like sources when I discuss this with them).


texts: Why does Chabad do hakafot erev Shemini Atzeret

texts: Growing up, I typically went to a Chabad and I have noticed that they have hakafot on erev Shemini Atzeret (meaning the night of Shemini Atzeret). What is the reason and why do they do this?


texts: Does the use Rabbi Yishmael's principles retain the de'oraiso character of the original statement?

texts:
If we use one of Rabbi Yishmael's 13 principles of interpreting the Torah to learn from a Torah law (de'oraiso), does the inferred law also have the status of a de'oraiso?

(Related: Where can I find examples of R. Yishmael's 13 talmudic rules?).

Are any of the 13 principles more effective in transferring  de'oraiso character? (Since Gzeira Shava is a tradition from Sinai (see related question) I might have thought it would be more effective.)


texts:
Some secular books have a hefty amount of wisdom that we find in our Torah sources.  For example, 7 Habits of Highly Effective People has a lot of almost verbatim lessons from Pirkei Avos, although the author is not basing himself on Torah sources.

I imagine that one would not make a birkas haTorah before learning these sources, whereas one would make a birkas haTorah before learning the same thing in Pirkei Avos.  Similarly, I imagine that reading a book like this would be allowed in the bathroom, whereas learning Pirkei Avos in the bathroom is not allowed.

Are these assumptions false?  And if not, what is the reason for the difference between learning these two sources?


texts: How was Shnayim mikra ve-echad targum done before printing?

texts:
The source for Shnayim mikra ve-echad targum is the Gemara in Tractate Berakhot 8a:

אמר רב הונא בר יהודה אמר רבי אמי "לעולם ישלים אדם פרשיותיו עם הצבור שנים מקרא ואחד תרגום

Rav Huna bar Yehuda says in the name of Rabbi Ammi: "one should always complete the reading of one's weekly Torah portion with the congregation, twice from the mikra (i.e. Torah) and once from the Targum."

Is there any reference as to how this was done in the times of the gemoro before printed versions of mikro and targum were available.


texts: Why does Moses give `Tochecha` to people who did not sin

texts:
Acording to Rashi (and the sifrei, onklos and probably much more mefarshim), the first few psukim(1-4) do not describe a place as the Pshat suggests:

  אֵ֣לֶּה הַדְּבָרִ֗ים אֲשֶׁ֨ר דִּבֶּ֤ר מֹשֶׁה֙ אֶל־כָּל־יִשְׂרָאֵ֔ל
  בְּעֵ֖בֶר הַיַּרְדֵּ֑ן בַּמִּדְבָּ֡ר בָּֽעֲרָבָה֩ מ֨וֹל ס֜וּף
  בֵּֽין־פָּארָ֧ן וּבֵֽין־תֹּ֛פֶל וְלָבָ֥ן וַחֲצֵרֹ֖ת וְדִ֥י זָהָֽב׃ ב
  אַחַ֨ד עָשָׂ֥ר יוֹם֙ מֵֽחֹרֵ֔ב דֶּ֖רֶךְ הַר־שֵׂעִ֑יר עַ֖ד קָדֵ֥שׁ
  בַּרְנֵֽעַ׃ ג וַיְהִי֙ בְּאַרְבָּעִ֣ים שָׁנָ֔ה בְּעַשְׁתֵּֽי־עָשָׂ֥ר
  חֹ֖דֶשׁ בְּאֶחָ֣ד לַחֹ֑דֶשׁ דִּבֶּ֤ר מֹשֶׁה֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל
  כְּ֠כֹל אֲשֶׁ֨ר צִוָּ֧ה יְהוָ֛ה אֹת֖וֹ אֲלֵהֶֽם׃

According to the commentary these psukim are hints made by Mosses to transgressions done the people of Israel:

  אלה הדברים THESE ARE THE WORDS — Because these are words of reproof
  and he is enumerating here all the places where they provoked God to
  anger, therefore he suppresses all mention of the matters in which
  they sinned and refers to them only by a mere allusion contained in
  the names of these places out of regard for Israel (cf. Sifrei Devarim
  1:1; Onkelos and Targum Jonathan).

But in Pasuk 3 it is written that this is done in the fortieth year since leaving Egypt just before the entrance to Israel, this means that all the sinners are dead that is the reason they traveled for forty years.
my question is double:
 1. what forced Rashi to explain the Torah this way?
 2. how does one settle the question on rashi's Parshanut


texts:
What's the difference between the ענקים and the רפאים of Tanakh? Both seem to be very large people. Is one a subset of the other?

Some Sources: Bamidbar 13:33 and Rashi there, Devarim 3:11


texts: Source for not eating Matzah prior to פסח?

texts:
Thanks to this question I am compelled to ask:

What is the source for not eating Matzah prior to פסח?

Is there a source for not eating it for 30 days prior?


texts: Were the converts mentioned in the Megillah actually Jews?

texts:
Esther 8:17 says that many people of the various lands מתיהדים   which means, literally "Made themselves Jewish".

Does this mean that they were "valid" Jews, i.e. obligated in all the mitzvoth as other Jews such as those born Jewish or those who were already converts by other valid means (i.e. - prior to the Purim story?)

Why I believe not:

The term used here is מתיהדים   as opposed to the term we would expect for converting which should be מתגיירים.
Acceptable converts must have done so of their own free will not because of fear or coercion. IN this case, the end of the verse says that they made themselves Jewish "...because the fear of the Jews fell upon them."

If either of these cases is correct, what does the term מתיהדים    mean?


texts: Is there a prayer I should say before taking off in a plane?

texts: On Monday, I am going to take a flight. I would imagine I should say the Shehecheyanu when I land, thanking God for my continued existence, but is there a blessing I could or should say when I take off, asking God for safety?


texts: List of Torah commands that were only meant "for that generation and not to be repeated from generation to generation"?

texts:
In a recent Torah reading, it talked about the daughters of Zelophehad choosing to marry within their tribe, in order to keep their father's inheritance within his tribe.

The guest rabbi, whom I heard recently, mentioned something to the effect that that particular Torah command, of the women commanded to marry within their tribe, was only a mitzvah "for that generation and not to be repeated from generation to generation".

My question, which are directed to those who know the Gemara, Mishna, Halacha, etc., is:

What other Torah commands are there, if any, that were only meant "for that generation and not to be repeated from generation to generation"?


texts:
Kinyan L'Shabbos (published weekly by Hamodia) - July 18, 2012, page 11 has a fascinating article by Rabbi Avraham Y. Heschel regarding an ancient custom of displaying ostrich eggs in a Beis Knesses. Seemingly an ostrich, unlike other birds, does not sit on its eggs but keeps them warm simply by gazing at them from a distance. It mentions it in the name of HaRav Yaakov Emden Zatzal and explains that the reason is that they are meant to remind the Mispallelim of the awesome power of looking at something, and to inspire them to concentrate on Davening and not look in other directions.

It also mentions three reasons from the Sefer Midrash Talpios by Harav Eliyahu Hakohen, author of the Shevet Musar.

It is to remind us that in order for our Tefillos to be accepted, Kavanah is key. Therefore the eggs are present to remind the Mispallelim to ensure that nothing may interrupt our prayer and thus stand between us and Hakadosh Baruch Hu, Whom we are addressing personally.
The eggs symbolize the fact that the Eye of Hashem (so to speak) is at all times focused on Klal Yisrael. Nothing can possibly get in the way of this Hashgacha Pratis. Like the eggs that hatch only through the continuous surveillance of the mother ostrich. whose gaze must be continuous without distraction or interruption, or else the chicks will not survive. so we owe our survival solely to the constant Hashgacha of Hashem.
A Beis HaKnesses is a Mikdash Me'at, and placing the ostrich eggs there serve as a reminder of the fact that the Torah tells us (Devarim 11:12) that the "Eye of Hashem" is always watching Eretz Yisrael, and this in turn inspires us to Daven for the Geula and the rebuilding of the Beis Hamikdash.

This article from Bar Ilan University has more information regarding this Minhag.

Has anyone ever seen ostrich eggs in their Shul? If not why was this Minhag discontinued?


texts:
Inspired by this question...
The local council require a fee for the collection of certain refuse. In certain cases there are those who have a bin with all their garden waste that is picked up once a week.
What happens if it is discovered that the collection is on Shabbos. The result means that people have paid (albeit in advance) for a goy to come and do a service on Shabbos.
As a result, is one allowed to let this happen? - i.e. should they explore other options in order to remove the waste, or since they have already paid and the council chooses to come on Shabbos, something they have no say in, can they just let them do their job?


texts:
I am having trouble finding any treatment of this topic on the internet.

A couple who has been having sex suddenly discovers that a blood flow has begun. Are they liable for kareth? Leviticus 15 seems to speak about kareth for merely "exposing the source of her blood", but perhaps the same principle applies as when an axe accidentally flies off the handle when chopping in the forest?

Furthermore, what if this occurred not during the expected days, but eg a week before? So the woman was not checking her blood flow before menstruation. So she is now considered a zavah, correct? And she must count to herself 7 clean days after the blood flow stops?

I would like to understand, with sources, what our sages teach in the case of an sex during an unexpected or early period.

Please bring actual sources.


texts:
The Gemara in Kidushin 40b writes that if one eats in the marketplace (public) is considered like a dog, and his testimony is not accepted. The Rambam in Hilchos Edus 11:5 codified this as halacha.

If one eats at a restaurant, but eats outside where there are tables and chairs, does that invalidates one from testimony? Are there any poskim that address eating outside at a restaurant?


texts: I see that in many synagogues that have a minyan for neitz  (sunrise) they have exact times (to the second) that they attempt to begin Shemonah Esrei at. In the olden days before these precise clocks were invented and even before clocks were invented did they have a way of starting Shemonah Esrei at the exact time of neitz? Did they even care to be so exact?


texts: Halachic categorization of safek dioraisa...

texts: Is the dictum of safek dioraisa l'chumrah (and its inverse safek d'rabanan l'kulah) a principle from the Torah, or a din d'rabanan? How does this change how we react in these sefeikah situations?


texts: Could the Hebrew calendar calculations have been know since the time of Moses?

texts:
Many years ago, I read (non-Jewish source, without explicit external references) that the calendar calculations have actually been in effect since Moses, but were kept in secret for many centuries.
Occasionally, the leap year cycle would be adjusted to resynchronize with the solar year.
My notes say that the current leap year cycle dates back to 142 CE, and before that each leap year occurred one year earlier in the cycle.

Are there Jewish sources that confirm (or deny) this?

(I'm particularly interested in the 142 CE postponement, or other specific dates for calendar adjustments.)

The following, from
History of the Jews, Volume II, by Heinrich Graetz.,
 provides some support, in particular the aspect of the calculation being kept secret.

Page 433:

  This unexpected end of the persecution recalled the fugitives to their native land. The seven disciples of Akiba—the only heirs to the spiritual heritage of former times—who, for the most part, had emigrated to Babylon, now returned. These were Meïr, Judah ben Ilai, José ben Chalafta, Jochanan of Alexandria, Simon ben Jochai, Eleazar ben Jacob (or ben Shamua) and Nehemiah. They repaired directly to the plain of Rimmon, made notable during the Revolution, to consider the introduction of a leap year, the calendar probably having become incorrect. At the first meeting a fierce contest ensued, probably with reference to one of the Halachas of Akiba, but the dispute terminated in a friendly settlement.

Page 443:

  The wisdom of the Patriarch Simon II. deftly avoided this breach. Chananya established a sort of Synhedrion in Nahar-Pakod, probably in the neighborhood of Nahardea, of which he was the president, whilst a certain Nechunyan, perhaps the Prince of the Captivity, appears to have supported him. The Babylonian community, until then under the control of Judæa, and now left uncared for through the destruction of all religious institutions in the fatherland, welcomed a Synhedrion in their midst as of joyful import, and gratefully accepted its ordinances and decisions. Chananya immediately introduced a leap year, and the celebration of the festivals as had been customary in Judæa.

Page 572:

  The custom had prevailed up till now of keeping secret the computation of the new moon and the leap year, and of making known the times of the festivals to the communities in the neighboring lands by announcing them by messengers.


texts: What is the difference between a Ger Toshav, a Ben Noach, an Akum and a Nochri?

texts: These terms get used a lot in referring to gentiles. What are the precise differences, if any, between these different categories? Just for clarity, Akum is an abbreviation of the phrase 'Eved Kochavim v'Mazalot'. Please give specific sources for any definitions mentioned.


texts: Why is the age of 30 important in the Bible? Joseph, Ezekiel, and many more were all around 30 yrs old.


texts: Should the shaliach tzibbur check the tzitzis of a tallis given to him to daven?

texts:
Some shuls require the shaliach tzibbur to wear a tallis for mincha which is normally given to him from shul property. Is he required to check the tzitzis before wearing it?
Do we say that it would be “tircho detziburo” (a pain for the Community) to be kept waiting and anyway the tallis is probably kosher, or does he need to check it?


texts: I remember seeing a Chumash that showed the shoresh highlighted for every word, does anyone know what this Chumash is called (and where it can be purchased)?


texts: Why don't we make a bracha on the sense of hearing?

texts: Why don't we make a bracha on the sense of hearing, like we make on seeing פוקח עורים ?


texts: Why isn’t the custom of changing ones seat in shul considered mourning in public , which is prohibited in Shabbos?


texts:
I've been to a few shuls on Shabbat morning where the rabbi recites Kiddush in the shul from the bimah. After that, the congregation proceeds to the Kiddush room to eat. Is this halachically permissible?

My understanding of the problems and confusion:

One should not eat prior to hearing Kiddush
Kiddush must be made in a makom se'udah (place where you will have the meal)
The shul is not where people will be eating. It's in a different room.
My understanding of the term "se'udah" is that it requires a bracha of "hamotzi". In most cases, bread is not served at the Kiddush. However, it seems that people eat a sufficient amount of cake that it may require washing and "hamotzi", though, I haven't seen people following this rule.
Based on the last item, perhaps, there is no "makom se'udah" involved here. That, may question the effectiveness of the Kiddush in the first place.


texts: Was it a sin for Yitzchak to swear to Avimelech

texts:
The Midrash rebukes Avraham for swearing to Avimelech and making a covenant (Genesis 21:23-32):

  אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה נָתַתָּ שֶׁבַע כְּבָשׂוֹת בְּלִי רְצוֹנִי, חַיֶּיךָ שֶׁאֲנִי מַשְׁהֶה בְּשִׂמְחַת בָּנֶיךָ שִׁבְעָה דוֹרוֹת. אַתָּה נָתַתָּ לוֹ שֶׁבַע כְּבָשׂוֹת בְּלִי רְצוֹנִי, חַיֶּיךָ כְּנֶגֶד כֵּן הוֹרְגִים מִבָּנֶיךָ שִׁבְעָה צַדִּיקִים

  Hashem said to [Avraham]: "You gave seven sheep without my consent, by your life I'll delay the joy of your children seven years. You gave seven sheep without my consent, by your life, correspondingly, seven of your righteous descendants will be killed...etc.

We see Yitzchak did similarly (Genesis 26:28-33). Are there sources which rebuke him similarly, or those which explain why it was fine for Yitzchak but not Avraham?

The Midrash does explicitly mention the seven sheep, which weren't part of Yitchak's oath, but the Mesillas Yesharim (Chapter 4) says the issue was specifically the covenant.


texts: How often did the average Israelite bring offerings to the temple?

texts: In addition to the mandated communal offerings, individual Jews were liable for, or permitted to bring, a variety of offerings of their own.  How often did the average Israelite bring each type of offering in a year?  Was this pretty routine, or unusual?  (Sin-offerings and wellbeing-offerings seem like they could be pretty variable.)


texts: Looking for a "Bikur Cholim" behavior manual

texts:
Several years ago, while my kids were in elementary school, I think they came home with a "Bikur Cholim" behavior guide. It was designed mainly for kids, but certainly can apply to adults.

The guide began with an overview of the mitzvah of Bikur Cholim (visiting the infirmed / homebound) and then listed some behavior guidelines such as:

When / how often to visit
What to o rnot to bring as a gift
How to behave in the room
How long to stay

and other useful advice and tips. The guide covered hospital, home, and nursing home environments.

I couldn't find anything like this on-line. Does anyone know of anything downloadable on this topic?


texts:
My father's tefillin (z''l) turned up in a storage box. Unfortunately the box, which had been left open in the basement, was misused as a catbox (by the cat, not by human intention). The tefillin are now quite odiferous; quite likely they are as ruined as if they had been in a flood, and should be properly sent to genizah, but I would like to be sure I'm not missing anything.

From a practical point of view is there any legal and reasonable step to take to remove this odor? I've seen baking soda and saddle soap each mentioned elsewhere but I don't want to mistreat these holy objects.

If there is no legal and practical way to make the tefillin usable again, is there an organization I should contact? (Eastern United States, Philadelphia PA area)


texts: If one hand gets dirty, do both require washing?

texts:
I'm in middle of davening, and scratch a usually-covered place using my little finger (pinky) on my right hand. This requires me to wash my hand before continuing. Do I have to:

wash both my hands?
wash my right hand?
wash my pinky finger?


texts: How to understand the Medrash that Isaac's eyes were weakened by the tears of the angels?

texts:
Rashi's second interpretation of Braishis 27 (1) (based on the Medrash Rabbah 65 (10)) is that Isaac's eyes were weakened by the tears of the angels at the Akeidah.

Rashi speaking about the angels who visited Avrohom Braishis 18 (8) comments on the the word ויאכלו (and they ate), “they appeared as if they ate”. By this I understood that angels being spiritual beings do not eat nor shed tears.

I assume therefore that that we are not to understand the shedding of tears literally. In what figurative way are we then to understand it?