texts:
R. Ami in Megillah 30b implies that on the weeks of the Four Parshiyot, only those passages were read, in place of (rather than in addition to) the weekly parasha.
How did this work? Some of these readings (Shekalim and Zachor) are very short, much shorter than the minimum 21 verses needed for a shabbat reading (seven people reading at least three verses each).
Did they add verses? Repeat verses? How did they get to 21?


texts: What are the restrictions on electronic commerce during the sabbath?

texts:
On Photo.SE, mention was made of some software that had its software license fulfillment (one would think a completely automatic process) being restricted on Saturday:

  Someone at B&H ...  has to press a button or something to make sure that you can't get it on Sabbath or a no-work-allowed holiday accidentally. Weird choice for a sole retailer of an electronically-delivered product in my opinion, but it's the choice they made.

I do realize that there are restrictions on the activities a person may do on the sabbath. I was curious about what restrictions may be in place for automatic processes that don't necessarily require human intervention.


texts: To what extent is homosexuality forbidden among non-Jews?

texts:
All homosexual behavior is forbidden among Jews, but some actions are clearly Torah prohibitions (e.g. mishkav zachar), while some might be Rabbinic in nature (e.g. lesbian relations). Are all of these forbidden for non-Jews, or may non-Jews perform some behaviors that are Rabbinically prohibited to Jews?

Here are my thoughts: On the one hand, I would have thought that Rabbinic prohibitions should not apply to non-Jews at all. On the other hand, the very fact that lesbian relations are looked down upon as maaseh Mitzrayim ("the way of the Egyptians") would seem to imply that it is bad for non-Jews to perform them as well.

In addition, for some homosexual relations there is an argument among the Rishonim about whether they are Torah or Rabbinic prohibitions (e.g. forms of male intimacy that fall under the prohibition of lo tikrevu). We hold by those who say that they are prohibited by the Torah, but I wonder whether non-Jews might be able to rely on those who say that they are only Rabbinically prohibited for Jews, and therefore possibly permitted to non-Jews.


texts: Looking for Passages of harsh criticism in the Shakh

texts: Notwithstanding the fact that the Shakh includes a passage in the introduction to his Nequdat Kesef, claiming that his objections to other scholars are meant only respectfully, I have heard it said that several of his remarks were rather caustic. Can anybody substantiate that claim? Preferably with references to passages within his various commentaries that can then be checked.


texts: Why is Torah sometimes written in the Torah with a "ת" at the end instead of an "ה"?


texts: May Megillat Esther be read from a seated position?

texts: Is there any problem with reading Megillat Esther (or, for that matter, reading from a sefer torah) while sitting?  Does this still fulfill the mitzvah?  I have only ever seen it done standing, but have no idea whether that is because it's a requirement to do so, or whether it is merely a matter of style.  What if, for example, the reader has a medical condition that makes it difficult for him to remain standing for an extended period?


texts: Prayers and blessings in times of the Beis Hamikdosh and earlier?

texts:
Were there morning Berachot? Berachot on foods?

Did people go to shul every day in the times of the Beis Hamikdosh, or only on Monday and Thursday to hear the Torah reading? (I'm guessing perhaps not every day as they were farmers and didn't have much time if they were working the field.)

What did they say when wearing tefillin? When did praying with a Minyan start?

Interested specifically about customs  that were in the days of the Beis Hamikdash and earlier but not things that were done  in the Beis Hamikdash itself, i.e. what the kohanim did while performing their duties.


texts: What is a “halachic annulment” of a marriage and when is it employed?

texts:
I’m stunned that this question wasn’t previously asked.

The Gemara (Gittin 33a) discusses the concept of כל דמקדש אדעתא דרבנן מקדש - anyone who marries does so with the consent of the Rabbis. As discussed there, in very particular cases, they can uproot a marriage retroactively, and thereby permit her to remarry without a proper get (as she was retroactively never married to begin with). It also makes the point that if they did Kiddushin through intercourse, the Chachamim can decide retroactively that it was licentious and therefore did not accomplish Kiddushin.

In what types of cases is this applied? Not every issue can be solved with this, clearly, as if it could, any agunah could go to her local orthodox Beis Din and get an annulment.
Does this make them liable retroactively for...whatever prohibition is involved in a man sleeping with an unmarried woman?
In the event that it’s possible for this to be applied when there are children involved, if their father was a Kohen, are they challalim?
In the event that it’s possible for this to be applied such that a woman who ended up having children from a second husband can annul her first marriage, do those children lose their status of mamzeirus?


texts: Eating dairy after pareve on meat equipment?

texts:
If I eat hot pareve food that was made on meat equipment, is there a waiting period before I can eat dairy?  I had always assumed so -- that the heat transfers the meatiness to the pareve food -- but the Oreo question, which in a sense is the inverse of this question, makes me wonder.  But it's possible the considerations are different for meat and dairy, or that there is something about how Oreos are made that's different from, say, my pot of vegetarian chili.

So if I've got this vegetarian chili made in a meat pot, can I have ice cream for dessert?  (This isn't a p'sak question, even if I get an answer before lunch.)


texts: What is the Zohar referring to when it speaks about 'Zer Anpin' (ז"א)?

texts: The Zohar (and the Sulam even more so) refers to 'Zer Anpin', usually in relationship to other middos/bechinos such as Malchus. What does Zer Anpin mean?


texts: I'm reading the book of Ezra. Would the Kohanim have gone on to marry Jewish women?

texts: If a Cohen had married a non-Jew, and divorces her (as in Ezra ch 9 & Ezra ch10) could he marry a virgin, unmarried Jewess? I am reading the Book of Ezra and am curious to see what would have been the next step after the Kohanim put away their non-Jewish wives and would any males born after have status of Kohanim?


texts: Biblical description of the firmament vs. round earth in the Zohar

texts:
Zohar Vaikra 10a [quotes the Book or Rabbi Hamnunab Sabah]:

וּבְסִפְרָא דְּרַב הַמְנוּנָא סָבָא, פָּרִישׁ יַתִּיר, דְּהָא כָּל יִשׁוּבָא מִתְגַּלְגְּלָא בְּעִגוּלָא כַּכַּדּוּר, אִלֵּין לְתַתָּא, וְאִלֵּין לְעֵילָּא, וְכָל אִינּוּן בִּרְיָין מְשַׁנְיָין בְּחֶזְוַויְיהוּ מִשִׁנוּיָא דַּאֲוִירָא. כְּפוּם כָּל אֲתַר וַאֲתַר, וְקַיְימִין בְּקִיּוּמַיְיהוּ כִּשְׁאָר בְּנֵי נָשָׁא.
ועַל דָּא אִית אֲתַר בְּיִשּׁוּבָא, כַּד נָהִיר לְאִלֵּין, חָשִׁיךְ לְאִלֵּין, לְאִלֵּין יְמָמָא, וּלְאִלֵּין לֵילְיָא. וְאִית אֲתַר דְּכוּלֵיהּ יְמָמָא, וְלָא אִשְׁתְּכַח בֵּיהּ לֵילְיָא, בַּר בְּשַׁעֲתָא חֲדָא זְעֵירָא. וְהַאי דְּאָמַר בְּסִפְרֵי קַדְמָאֵי, וּבְסִפְרָא דְּאָדָם הָרִאשׁוֹן הָכִי הוּא.
"The entire world and those upon it, spin round in a circle like a ball,' both those at the bottom of the ball and those at the top.  All God's creatures, wherever they live on the different parts of the ball, look different (in color, in their features) because the air is different in each place, but they stand erect as all other human beings.
Therefore there are places in the world where, when some have light, others have darkness; when some have day, others have night.
There is a place in the world where the day is long and night is but a short time... "

On the other hand, the biblical description of the firmament seems to contradict this.
How are the two views reconciled?

According to The Jewish Encyclopedia:
The Hebrews regarded the earth as a plain or a hill figured like a hemisphere, swimming on water. Over this is arched the solid vault of heaven. To this vault are fastened the lights, the stars. So slight is this elevation that birds may rise to it and fly along its expanse.[8]


texts: As discussed in some earlier questions Rainbows are a bad Omen yet we are Halachicly commanded to make a Bracha on it. The Gemara in Chagigah (16A) says you may not gaze at one so how do you make the Bracha on the bad omen you are not supposed to look at?


texts: Making a kiddush for a woman that has hard time finding shidduch

texts:
There is a belief that if one did not make a kiddush for the birth of his daughter and that woman is having a hard time finding a shidduch, then they should make a kiddush and it will help.

I know from a halachic standpoint there isn't any obligation to make a kiddush, so where did this idea come from?


texts:
If one holds 72 minutes for shabbas to be over and they are staying by someone who holds 50 minutes and they make havdalla by 50 min can the 72-minute-people participate in their havdalla to fulfill the "obligations" of besamim and getting hanah from the fire? I am not asking about fulfilling the actual havdalla part.

Sources please.


texts: Did Jacob ever figure out what the Brothers did to Joseph?

texts:
It's a simple question that I thought about this past week (since the parashah was Mekeitz). Is there any evidence that Jacob could have figured out what happened to Joseph before they reunited in Egypt? I recall a commentary in which Isaac indeed knew what happened, but I don't remember who it was.

Could Jacob have figured out what happened to Joseph before they reunited in Egypt?


texts: Is it considered Talmud Torah if one just reads mishnayos without understanding what he's saying?


texts: Is there a Jewish equivalent of "Pray as if everything depended on God; act as if everything depended on you."?

texts:
A popular phrase, frequently and wrongly attributed to the Talmud, is "Pray as if everything depended on God; act as if everything depended on you."
I am trying to find out if there is anything in our Sources along those lines.  The closest I could find comes from Radak (13th-century Spain) commenting on Genesis 12:10:

The promises by God are based on man having taken every reasonable precaution not to require a miracle to save him from danger. When one is aware that one finds oneself in a situation where danger to one’s life is likely, one must first take every precaution at one’s disposal to counter such danger. Our Sages [Pesachim 64b] have told us that it is inadmissible to sit ... waiting for God to perform a miracle to save one’s life. They base this advice on the verse in Torah:
לֹ֣א תְנַסּ֔וּ אֶת־יְהוָ֖ה אֱלֹהֵיכֶ֑ם
Do not try the Lord your God. [Deut. 6:16]
which means “do not put God in a position of having to perform a miracle for you.” ... When righteous people face danger in carrying out what they know to be God’s will, they must not leave matters to miracles.

In other words, don't rely on miracles.  Anything closer than that in the Sources?


texts:
My husband is recently visually impaired with a condition called NAION.  He has been using the Artscroll large print siddur on Shabbat and a siddur app on his phone for weekdays.  I want to get him Rosh Hashana and Yom Kippur machzorim and am wondering if anyone has compared the large print
Artscroll and Jewish Heritage for the Blind machzorim for font-size, readability, convenience, etc.

Thank you and shana tova.


texts: Could someone tell me where this comes from?

texts:
"The foundations of all foundations, and pillar of all wisdom is to know that there is a God who brought into being all existence. All beings of the heavens and the earth, and what is between them came into existence only from the Truth of God's Being." Maimonides.

In what text can this citation be found?


texts: Rav Moshe Heinemann mentioned during a shiur that the Mishna Berura in  קידוש החודש writes Mashiach will come before 5743. Unfortunately, I am having difficulty locating it precisely - where is this Mishna Berura located?


texts: Can I wash and say "please pass the salt"?

texts:
After washing one's hands before eating bread, one is not supposed to talk until he has made Hamotzi and partook of the bread.

I understand that general chatter is not allowed. But what about for something pertaining to eating the bread. For example: "Please pass the salt", or "Can you get the knife, please?"

I remember there is a Gemara in Brochos that discusses a similar case, and seems to imply that it would be okay. At the same time, I recall once hearing a shiur that there is actually a difference between my 2 modern-day examples and the Gemara's case.

In my personal experience, I have noticed that most people tend to not blatantly speak, and instead rely on various hand-motions (and/or quick one-word phrases [generally in Hebrew, although I'm not sure what that accomplishes]) to get others to attend to their needs. Which would suggest that such behavior is not permissible.

I would appreciate if someone could enlighten me...


texts: Did any Achronim Write Books Comparing Arabic to Hebrew?

texts: Did any achronim write books comparing Arabic to Hebrew?


texts: Why does the paytan refer to the Thirteen Attributes as “Thirteen words”?

texts:
There is a piyut which is said by Minhag Lita on the fifth (sometimes, in some customs, on the fourth) weekday of the Aseres Yimei Teshuvah; by Nusach Sefard on the second Monday of BeHa”B; and by Nusach Ashkenaz during Ne’ilah, beginning אזכרה אלקים ואהמיה. It contains a stanza that reads as follows:

  תָּמַכְתִּי יְתֵדוֹתַי בִּשְׁלֹשׁ עֶשְׂרֵה תֵבוֹת. וּבְשַׁעֲרֵי דְמָעוֹת כִּי לֹא נִשְׁלָבוֹת. לָכֵן שָׁפַכְתִּי שִׂיחַ פְּנֵי בוֹחֵן לִבּוֹת. בָּטוּחַ אֲנִי בָּאֵלֶּה וּבִזְכוּת שְׁלֹשֶׁת אָבוֹת.

The first line literally translates to “I have placed my reliance in the Thirteen Words,” but in context, it seems to refer to the Thirteen Middos.

As far as I’m aware, there is no opinion that the Thirteen Middos are all individual words; all opinions of which I am aware have at least one Middah being a phrase, rather than a single word. As such, why does the paytan refer to them as “words”? Is he following a different counting of which I am not aware, or is there a different reason that this term is employed?


texts: What blessing does one make on non-kosher food?

texts:
Is a blessing made on non-kosher food that one is normally forbidden (אסור) to eat when one is in an exceptional circumstance? (like for example, starving and without other food) The food becomes permissible (מותר) through the unusual circumstance, but is still non-kosher.

To clarify my terminology, according to the kabbalistic understanding of food, Kosher Food comes from what is called Klipat Nogah according to kabbalistic teaching. Klipat Nogah is a mixture of Tov and Ra.

Non-Kosher Food comes from the three, completely unfit Klipot which, as is taught in the Tanya and elsewhere, contain no Tov whatsoever.

Normally, a blessing over food with Shem and Malchut is said over something that is permissible (not Assur) and that also has Tov to elevate (what is called the Spark of Holiness). This is the meaning of the verse, "Ishei rei'ach nicho'ach l'HaShem".

In this case, the food is permitted, but it still originates from the three completely unfit Klipot.

Is it the regular blessing for that general type/category of food (meat, bread, wine, fruit, etc) or something else?

The usual blessing on permitted food includes Shem & Malchut, which means that what you recite over has specific requirements from Chazal.


texts: close (male) relatives going to the mikvah together

texts:
I know of some people who are particular not to go to the mikveh together with a close relative (father-son , brothers, and even brother-in-laws).

On the other hand I also have seen Chassidim and Yirei Shomayim who are not particular about this (including a father going in with his young son for Chinuch).

What are the issues involved here?
AFAIK this a matter of halacha as I have seen the Remah in Shulchan Aruch (Aven HaEzer Ch 23 Halacha 6) referces this issue.


texts: Three things being handed over Tablets, Torah and the Mitzvah?

texts:
HaShem tells Moshe (Shemot 24:12):

  וְאֶתְּנָה לְךָ אֶת־לֻחֹת הָאֶבֶן וְהַתּוֹרָה וְהַמִּצְוָה אֲשֶׁר כָּתַבְתִּי לְהוֹרֹתָם  -
  And I will give thee the tables of stone, and the Torah and the Mitzvah which I have written, that thou may teach them."

From this verse I see three things being given to Moshe, which he should teach the people about. The first one being the Luchot HaBrit (the stone tablets of the covenant), second the Torah (G-ds life instruction) and third the Mitzvah which He has written.

So I have three questions:

First: the Luchot HaBrit are known for the Aseret HaDewarim that
were written upon them; I heard that Aseret could mean 'a lot' and
refer to 'a large number' like the English 'a dozen' doesn't only
means 12 like in '“I just bought a dozen eggs” or a lot like in "I
need dozens of those"." So could these tablets have contained more
then Ten Words / Ten Statements?
Second, is the Torah being referred here to mean G-ds life
instructions like the Chukot, Mishpatim, Eidot, Torot like a
generic/collective term or do all of these stand on their own?
And my last question: what exactly did G-d wrote what's being referred to as the Mitzvah?

(Is this referring to the command G-d gave at the start of the Mount Sinai experience: אִם-שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי, וּשְׁמַרְתֶּם, אֶת-בְּרִיתִי - When you will listen obey fully to my Voice, and keep My covenant.").

Please help me define these terms.


texts: Must ice cubes be designated meat or dairy and separated?

texts: If I have a freezer each for meat and for dairy, can the ice from automatic ice cube maker in my meat freezer be used to cool dairy drinks?


texts: Can a religious person have a favorite number? I can't remember where, but I learned somewhere that having a favorite number is not allowed, because it is ascribing "luck" to something other than the only True Power, the Almighty. Does anyone know anything about having a favorite number?


texts: Is there any source that says that women should / should not get drunk on Purim?

texts: The prevalent מנהג is that women do not get drunk on Purim. I assume this due to tznius (modesty) concerns. Is there any ancient or recent source that explicitly discusses women not/yes drinking on Purim?


texts:
The mishnah in Gittin daf צ amud א (last daf) lists different positions rabbis hold about when a man can/should divorce his wife.  Beit Shammai seems to be the most restrictive and says only if the guy found in her a דבר ערוה. Beit Hillel is less restrictive and accepts something even less severe such as אפילו הקדיחה תבשילו.  Finally, R' Akiva takes the most lenient approach and says even אפילו מצא אחרת נאה הימנה.

According to Rashi on daf צ amud ב dibbur hamatchil אם שנואה היא לפני המקום שלח (see in that very comment the other girsa that he accepts) why didn't he say that R' Akiva's opinion is also in line with that quoted pasuk since R' Akiva's reason to allow a get is the most lenient among the rabbis for the husband since it allows something even more minor like him finding a prettier woman and that is more of a reason why he should be considered שנוי before H"?


texts: What is the definition of Zera Yisrael? Please read description

texts:
Shalom Aleichem, I am considering a halachic conversion to Judaism after having converted (along with several family members of mine) with a reform rabbi several years ago. In my research and studies, I have come across the term "Zera Yisrael", which I understand loosely means one of Jewish descent who is not halachically Jewish. I am wondering where the term comes from, what traditional contexts it is used in, and who the term specifically applies to. My curiosity stems in large part from an article by Rabbi Hyim Shafner (see source below) which seems to apply the definition liberally to include "someone who is not technically Jewish by birth but has some connection to the Jewish people, a Jewish father or grandparent, or perhaps lives in the Jewish country fighting its wars and casting their lot with its people". Does the traditional definition of "Zera Yisrael" include individuals of non-Jewish descent (and have yet to convert) who have cast their lots with the Jewish people and Yiddishkeit?

In your response, please include sources. Thank you!

(Source: http://morethodoxy.org/2010/04/03/why-we-need-a-reversion-of-conversion-by-rabbi-hyim-shafner/)


texts: Appears his thirst was quenched by the time he got here. Can I assume he just took a sip and the rest can be shared among the guests? Is it better to wait until everyone is gone so they don't see me polish it off?


texts: Source that the prosperity of a community is based on the merits of the founders of the community

texts: A Devar Torah I was reading stated that it is well known that the prosperity and success of a community is based on the merit of the people who founded that community. This is a fascinating concept. What is the source of that?


texts: Humming as an interruption during Birkat Kohanim

texts: Is the humming by the kohanim during birkat kohanim considered a hefsek of their bracha? Please be clear what halachik reasoning allows or disallows this humming.


texts: Beracha on washing hands in a natural body of water

texts: Does one recite a different beracha when immersing ones hand in a natural body of water directly? I vaguely remember that there is a beracha of "על טבילת ידים" although I'm unsure.


texts: Naming after a person that dies from Coronavirus

texts:
Many people do not name after a person that passed away in an accident, was killed or died young.* Is there an issue with naming after someone who dies from the Coronavirus, which is an epidemic, and may perhaps be considered a bad omen?

* See Hidabroot, Aish, Chabad.


texts: Recommend introductory resources on Jewish traditions in the Balkans

texts:
A couple of years ago I found out that I have some Jewish ancestry when investigating my family's history. I know that my great grandfather perished in the holocaust, but I was led to believe that it was not because he was Jewish but simply one of the other types of "undesirables" (people from my parents' homeland were killed alongside Jews so this was highly plausible).

After some research I found that he was Jewish. Though this relative is on my mother's side, he is the father of her father so from my understanding this would mean I am not considered Jewish by Orthodox standards (I am looking to find out more information about my other relatives but most I've researched so far do have church records, so it seems unlikely they were Jewish).

Despite not being considered Jewish, I would nevertheless like to learn more about Jewish traditions and beliefs so I can understand more about my background and get a sense of what life was like for someone like my great grandfather growing up. I was wondering if there are introductory resources that talk about Jewish belief and tradition in the Balkans as I would love to read them.


texts:
I believe Moshe Rabbeinu's death is recorded several times within the Torah, but for instance here's the part recorded in Devarim:
Devarim 34:5-6

And Moses, the servant of the Lord, died there, in the land of Moab, by the mouth of the Lord.
And He buried him in the valley, in the land of Moab, opposite Beth Pe'or. And no person knows the place of his burial, unto this day.

[Translation from Chabad.org]
The point is that no one knew where Moshe Rabbeinu was buried, even until this day. From the narrative, it seems that Hashem "hid" his grave. I have read and heard many interpretations as to why Hashem hid his grave, including that He didn't want Moshe's grave to become a shrine for avodah zarah, He didn't want the Bnei Yisrael to feel like they couldn't move on from where their leader was buried, etc.
But one thing really stands out to me. Devarim Rabbah 3:16 says that Moshe will accompany Eliyahu HaNavi in the end of days. This really struck out to me, because we know that Eliyahu went up to Shamayim alive, as recorded in Melachim II 2. If they are to come together, it would seem to make perfect sense that Moshe, like Eliyahu, did not die, but that he was taken up to Shamayim.
This would explain why his grave spot is unknown.
I suppose my question is, are there any sources that would support this claim? I am not specifically looking for sources from the Rishonim, but if they exist, then that would be best.


texts: Special haftara blessing on Shabbat Chol Hamo'ed Sukkot

texts:
At least as far as the instructions in the Artscroll Siddur go, the after-blessing for the haftara on Shabbat Chol Hamo'ed Sukkot makes reference to both Shabbat and the "Chag Hasukkot" ("the Festival of Sukkot"), while the after-blessing for the haftara on Shabbat Chol Hamo'ed Pesach only refers to Shabbat.

Any idea what Artscroll's source for these instructions may be?
Why the discrepancy in the rules for the two Shabbat Chol Hamo'eds?
Why does the blessing on Shabbat Chol Hamo'ed Sukkot refer to "Chag Hasukkot"? Isn't the term "Chag" in the liturgy generally reserved for the days of Yom Tov and not Chol Hamo'ed?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Was Adam HaRishon made incomplete? If so why?

texts:
Rav Yosef Albo (Sefer Halkkarim 3:2) explains that the expression 'Ki Tov' is used to describe something that has reached i.e. fulfilled its potential and reached its (goal, purpose) shleimus (perfection). For this reason Rashi (Bereshit 1:7) writes that the Torah does not use the expression 'Ki Tov' in conjunction with the second day of Creation as the formation of the waters that began on that day was not completed until the third day of Creation. And because the Torah doesn׳t explicitly state that man's creation was Tov, it is said man must work at perfecting himself, at fulfilling his potential and purpose, until he develops to the level of Tov.

Secondly after Adam HaRishon was made and placed in a Gan b'Eden and had been given certain tasks the Torah teaches that HaShem saw that it was not good for man to be alone/lonely/on himself. So He would make him an Ezer Kenegdo.

Did HaShem made Adam HaRishon having a lack, shortage or deficiency that he could not be or perform the Will of HaShem on his own?; and what kind of missing elements are we speaking of.
And if he was in need of help, what was it he needed help with/for?
And looking at 1 & 2 than why didn't HaShem made them both at the first place? (Why first make Adam, then bringing the Animals in order to show that those are not worthy of being an ezer kenegdo for Adam,  and then make Chava?)


texts: Legend of Bahamut giant fish/whale that carries earth on its back?

texts:
There is a Islamic account of a giant fish/whale that carries the earth on its back and resides in a vast ocean. It is a authentic narration but is said its a Israiliyat account - meaning fables stories from Jews and Christians so it is not reliable.

I would like to know is there any such narrative found in Jewish traditions like Talmud Torah etc?! The only thing that comes close to it is the story of a mythical giant fish called Bahamut/ehemoth or Lutīyā. Sources linked below. Thank you.

https://wikiislam.net/wiki/The_Islamic_Whale

https://en.wikipedia.org/wiki/Bahamut


texts: Are the historical Jewish tribes still known today?

texts: I have always wondered if my Jewish friends know what tribe they descend from. If so, do they have any celebrations for their tribe?  Are all Rabbis descended from the tribe of Levi?


texts:
In both English and Modern Hebrew, the word for dream means both what goes on in the brain when asleep and an aspiration (e.g. I dream to finish shas/get 50 upvotes on my MiYodeya question).

Is this true in ancient/biblical/mishnaic/rabbinic Hebrew?

I.e. can you find anywhere in pre 20th century Jewish literature that uses the word חלום in this way?


texts:
(How) can a minor sell his chametz?

If you see there it discusses about arba minnim and it says that a minor cannot own anything.

My question is, what age is a minor?

-13? -20? -6? -Married?


texts: Does "שויתי ה׳ לנגדי תמיד" relate to a synagogue?

texts:
"שויתי ה׳ לנגדי תמיד" ("I have placed God before me constantly", Ps. 16:8) is cited in Rama (OC 1:1) as support for what he writes there: that one should be aware that he's always before God, who can see all his actions, including when he's alone at home or in bed.

Many synagogues have this verse quoted on their walls. I've don't recall ever seeing it, however, in any other religious-run establishment, such as a home, or a retail shop, or a classroom, or an office, or….

Is there a source that specifically connects the verse, especially a Ramaesque interpretation thereof,  to synagogue-type activities (Torah study and/or prayer, I guess)?


texts:
Traditionally, before a husband betroths his wife he says, "Harei at mekudeshet li btabaat zo kdat moshe vyisrael."

Is this language necessary in halacha or standardized by tradition (minhag)? If not necessary, what are the required ingredients for the statement to be halachically binding?


texts: Why was Yaacov punished for hiding Dinah?

texts: Why was Yaacov punished for hiding Dinah from Esav? Isn't this an expected  attitude from a loving and protective father?


texts: Does the mitzvah of Tzedakah require poverty and inequality in society?

texts:
If we accept that giving to the poor and an emphasis on Tzedakah are Mitzvot that are repeatedly noted within Tanakh - for example some Midrashic commentary suggests that the sin of Sodom was actually a lack of compassion for others: "What is mine is mine and what is yours is yours" … some say that this is the type of Sodom (Avot)" - does this not suggest that we require the continued existence of poverty (of the inequality distribution of goods in the above example) to be able to perform this Mitzvah?

Does this suggest we should accept some degree in poverty in our societies and not attempt to create a society free of poverty, or we would not be able to perform these Mitzvot?


texts: Is there is any way to learn the names of people who were working on the preparation of the Vilna Shas?

texts: A lot of people worked on the Romm's Vilna Talmud published in 1880. Is there is any way to get their names?


texts: Do Reform Jews believe in a theistic God?

texts:
By "theistic God", I mean a God who is omnipotent and omnibenevolent and expressed himself through the Tanakh, or at least as powerful as say, Apollo was believed to be in ancient Greek religion.

Different sources seem to be saying different things. Wikipedia says yes, while ReformJudaism.org says not really:

Wikipedia: "In regard to God, while some voices among the spiritual leadership approached religious and even secular humanism – a tendency that grew increasingly from the mid-20th century, both among clergy and constituents, leading to broader, dimmer definitions of the concept – the movement had always officially maintained a theistic stance, affirming the belief in a personal God."
https://reformjudaism.org/blog/2018/01/19/do-you-have-believe-god-be-jew: "When people tell me that they don’t believe in God – either because they have seen no empirical evidence that God exists or because they can’t rationally accept the God of the Bible and of the medieval rabbis – I understand completely. I don’t believe in that God either. [...] God is the mystery within us – inside every soul, in the love that inspires generosity and compassion."
https://reformjudaism.org/practice/ask-rabbi/can-reform-jew-believe-torah-word-god: "In fact, I know of one Reform Rabbi who believes that Torah was revealed at Sinai [...] but that doesn't disqualify him as a Reform Rabbi! We're a big-tent religion, and everyone agreeing on everything isn't the point, and it's never going to happen, anyway. [...] Many Reform Jews have a deep belief in a God that is not literal or theistic, but rather is more mystical or spiritual."
https://www.timesofisrael.com/9-things-to-know-about-reform-jews/: "About 29 percent of Reform Jews say they believe in God with absolute certainty, compared to 41 percent of Conservatives and 89 percent of Orthodox."

Note that the article doesn't say how the respondents define God.

By contrast, Reconstructionist Judaism is quite clear that it does not believe in a theistic God. (edit: https://judaism.stackexchange.com/a/20459/19619 says otherwise.)

I'd like recent official statements from organizations representing Reform Judaism, even if it's just that Reform Judaism has no official position on this, and/or a survey of Reform Jews that allows for nuanced perspectives of what God means to them.

Do Jewish people believe in God? is a related question but does not specify Reform Judaism (and I think by default questions on this site are assumed to be about the Orthodox perspective).


texts:
In today's Daf Yomi, Brachot 62a, it says:

  It was taught in a baraita in tractate Derekh Eretz that Rabbi Akiva said: I once entered the bathroom after my teacher Rabbi Yehoshua, and I learned three things from observing his behavior: I learned that one should not defecate while facing east and west, but rather while facing north and south; I learned that one should not uncover himself while standing, but while sitting, in the interest of modesty; and I learned that one should not wipe with his right hand, but with his left. Ben Azzai, a student of Rabbi Akiva, said to him: You were impertinent to your teacher to that extent that you observed that much? He replied: It is Torah, and I must learn.
  Similarly, we learned in a baraita: Ben Azzai said: I once entered a bathroom after Rabbi Akiva, and I learned three things from observing his behavior: I learned that one should not defecate while facing east and west, but rather while facing north and south; I learned that one should not uncover himself while standing, but while sitting; and I learned that one should not wipe with his right hand, but with his left. Rabbi Yehuda said to him: You were impertinent to your teacher to that extent? He replied: It is Torah, and I must learn.

Clearly, both Rabbi Akiva and Ben Azzai knew that following one's rabbi into the bathroom was improper in general (with possibly a certain leniency to do it for learning Torah). After having already heard what Rabbi Akiva learned from following Rabbi Yehoshua, why did Ben Azzai feel the need to do exactly what his rabbi, Rabbi Akiva did, by following him - and in fact, ended up learning the exact same things?


texts:
Traditional sources abound with exhortations to avoid the "evil eye" [Bava Metzia 107b and 85a, Pesachim 50b, Berakhot 55b, Bava Batra 2b and 141a].  The Talmud asserts flatly: "Damage caused by looking is also damage."  [Bava Batra 2b]
But there is also the "good eye" to counterbalance the evil eye.  It belongs to one who is satisfied with what he has and does not covet what others have.  The Mishna says:

Whoever possesses these three things, he is of the disciples of Abraham, our father : ... a good eye, a humble spirit and a moderate appetite. [Avot 5:19]

Should you seek people who have a "good eye" (for example, your parents, who will rejoice at your good fortune and not envy it) so they may reinforce your blessings and perhaps invite more of the same?
I did not find such encouragement in the Sources -- only exhortations to avoid the evil eye.  Perhaps the answer is obvious.  But if so, isn't it also obvious in the case of the evil eye?


texts: Birchas Ha'Gomel and probabilistic dangers

texts:
There are many questions of the type "Is Bh"G said after X". The simplified understanding of the Gemmorah in Brochos 54b (see Rash"i "צריכין להודות - כשיוצאין מן הסכנה:") is that the 4 cases present [statistical] danger and therefore obligate the Brocho (unlike the approach that the cases are fixed independently of their actual danger).

Many Poskim followed that logic and Paskebed on other activities out of their estimation of the statistical threat to life, either exempting from the Brocho (like highway intercity driving or ocean fishing) or adding additional activities (flying on a plane).

From Fortune online:

  Put it another way: Americans have a 1 in 114 chance of dying in a car crash, according to the National Safety Council. The odds of dying in air and space transport incidents, which include private flights and air taxis, are 1 in 9,821.

Did any of Poskim elaborate on the empirical statistics that might deem an activity dangerous? How statistically probable should the harm be to qualify for the Brocho, like one in a thousand, a hundred or less?

NB: I don’t intend to open a discussion on whether the Poskim have Ruach Hakodesh regarding their estimations or not.


texts: According to Rashi, how old was Avraham at B'rit Bein HaB'tarim?

texts:
Rashi to Shemot 12:40 says that B'rit Bein HaB'tarim took place thirty years before the birth of Yitzchak (when Avraham was one hundred years old), meaning that Avraham was seventy years old at the time of B'rit Bein HaB'tarim.

The beginnning of parshat Lech Lecha takes place when Avraham was seventy-five. The story then seems to flow chronologically in chapters 12 through 14: Avraham, Sarah and Lot arrive in Canaan; they go to Egypt; they return to Canaan; Lot leaves Avraham for S'dom; Lot is taken captive in a war; and Avraham rescues him.

Chapter 15 then introduces the episode of B'rit Bein HaB'tarim with the phrase,

  אחר הדברים האלה

  After these matters

and Rashi (ad loc.) connects this to the immediately preceding episode of Avraham's battle with the four kings to rescue Lot.

So it would seem according to Rashi here that Avraham was at least seventy-five at B'rit Bein HaB'tarim, contrary to what he wrote in Shemot.

Is there any way of harmonizing these two comments of Rashi?


texts: When do rabbinic enactments apply if the given reason no longer does?

texts:
Often we find gezeiros d'rabbanan designed as preventative measures against more serious transgressions.
However, if nowadays the reasoning behind the gezeira does not apply, it seems that sometimes we say "batla ta'am batla takana"- if the reason no longer applies, neither does the enactment- and sometimes we do not say this, but rather continue to obey the enactment even after its reasoning is no longer applicable.

For example: On the one hand, with regard to the takana not to lend money to gentiles with interest so as not to become involved in business with non-jews and become familiar with their way of life, we say that today one may do so even if not necessary for his livelihood (the loophole offered by chazal), since we are all anyways involved in business with non-jews.

Also, with regard to dancing on Shabbos, Tosafos (beitza 30a ד"ה תנן) hold that today (at least in their day) since people are not experts in musical instrument repair, there is no reason left to continue the takana.

On the other hand, we find that people still practice mayim acharonim after meals even though the danger described by chazal no longer exists. We find that people are careful not to depict the full sun or moon, even though celestial worshipers have virtually ceased to exist as well. Also, some insist that it is still prohibited to do laundry on Friday even though laundry is much quicker today than it was in Ezra HaSofer's time.

The question is: Is there a proper distinction between two types of rabbinic enactments that allows us to distinguish whether or not continuation of the enactment is dependent on the reason it was enacted? [Please cite sources.]


texts:
I noticed that some translations chose to teach to translate the words of Bereshit 15:1 אנכי מגן לך שכרך הרבה מאד as something like: I am thy shield and thy (exceeding) great reward OR , your very great reward.
While others translate it as: your reward shall be very great (http://www.haaretz.com - Portion of the Week / A Driven Man)
G-d does indeed 'gives Himself' to Avram as his G-d (Bereshit 17:7-8).
Any commentaries that support these translations? And is this a correct way , or possible way to translate it or understand it? Did HaShem indeed ment to say He would be a great reward?


texts: Why is a "classicly" printed Sefer Torah not kosher?

texts:
"Classic" printing was a fairly simple process, very similar to using a large stamp. You carve out letters on a block, and cover it with ink. Then the printer presses the board on paper. This printing method pre-dated Gutenberg, and was already available in Egypt by the end of the Gaonim.

Theoretically, a Sefer Torah printed this way should be considered Lishma, as the printer is actively involved in pressing the block on the paper.

Why don't printed Torahs have the same Kedusha as written ones?


texts:
When, exactly, do we transition from physical, bodily resurrection after death, to a purely spiritual existence, with no body?

On the one hand, we are taught the following order of events: The Messiah comes, rebuilds the Temple, and gathers all living Jews in the Land of Israel. Forty years later, the dead are resurrected, by descending order of righteousness; first the dead of Israel, then the dead in the Diaspora.

The body will be rebuilt from the luz bone [Genesis R. 28:3], a tiny but very tough bone in the spine. (Read: DNA, Jurassic Park, etc.).  You will come back exactly as you went. [Genesis R. 95:1; also Sanhedrin 91b]

On the other hand, Berakhot 17a tells us that our life after death will be purely spiritual.  The Rambam summarizes:

  There are no bodies and no bodily forms in the World to Come… There is no eating or drinking there, nor is there anything which the human body needs in this world.  Nor does there occur there any of the events which occur to the human body in this world, such as sitting, standing, sleep, death, distress, laughter, and so forth.  The ancient sages say: "In the World to Come, there is no eating or drinking or procreation, but the righteous sit with their crowns on their heads and bask in the radiance of the Divine Presence...  There is no way for us in this world to know or comprehend the great goodness which the soul experiences in the world to come, for in this world we know only of material pleasures, and it is these we desire. [Rambam, Yad, Teshuvah 8]

So: What are the sources for when and how we will transition from having a physical body to having none?


texts: Is it okay to say kiddush or havdalah twice in order to be Motzi someone else (e.g. wife)?


texts: Is there a specific reason/ common theme why we ONLY rule like Abaye in the "יע"ל קג"ם" (Yaal Kigam)?

texts:
We pasken like Abaye in 6 places in Shas:

1)  "יאוש שלא מדעת" (Bava Metzia 21b) whether despair of recovering a lost item that one didn't know about is considered a conscious feeling

  אביי אמר לא הוי יאוש ורבא אמר הוי יאוש

2) "עד זומם" (Sanhedrin 27a) whether testimony a conspiring witness may have provided is retroactively nullified after he's found to be a conspiring witness

  עד זומם אביי אמר למפרע הוא נפסל ורבא אמר מיכן ולהבא הוא נפס

3) "לחי העומד מאליו" (Eruvin 15a) - whether a side post at the entrance to an alleyway that was not put there for the express purpose of permitting one to carry on Shabbos allows is a valid side post

  איתמר לחי העומד מאליו אביי אמר הוי לחי רבא אמר לא הוי לחי

4) "קידושין שלא נמסרו לביאה" (Kiddushin 51a-52a)- whether kiddushin that is not given to consummation is considered kiddushin

  איתמר קידושין שאין מסורין לביאה אביי אמר הוו קידושין רבא אמר לא הוו קידושין

5) "גילוי דעת בגט" (Gittin 34a)- whether disclosure of intent with regard to a bill of divorce is a significant matter/ and without it would the get be rendered it void

  בגלוי דעתא בגיטא קמיפלגי דאביי סבר גלוי דעתא בגיטא לאו מלתא היא ורבא סבר גלוי דעתא בגיטא מילתא היא

6) "מומר אוכל נבלות להכעיס" (Sanhedrin 27a)- whether a transgressor who eats non-kosher meat to express brazeness/ chutzpah can be a valid witness

  מומר אוכל נבילות לתיאבון דברי הכל פסול להכעיס אביי אמר פסול רבא אמר כשר

Is there a specific reason or common theme why we only pasken like Abaye in these 6 cases of the "יע"ל קג"ם" (Yaal Kigam)?

EDIT: Found this question which asks about Abaye/Rava but also other k'lalei psak. My question is on a more micro level, ie specifically about Abaye/ Rava.


texts: Clarification on "use" of Chanukah candles

texts:
In the Haneirot Halalu paragraph, said by many, after lighting the Chanukah candles, there is a phrase stating "we are not permitted to use them". I also understand that the candles must stay lit for at least 1/2 hour after darkness, or after the start of candle lighting, whichever is later.

I have some question regarding what is in the usage prohibition:

I have heard that you can't read by the candle lights (say in a dark room). What about warming yourself up by its heat?
After the half hour minimum is done, and say the candles are still lit, can one make any use of the flame or even draw out some of its oil?


texts:
I have often heard it said that there is a tradition amongst kabbalists not to own, play with or possibly even look at animals that are not kosher. Assuming that this is correct, my question is twofold:

1) I would like a source for this tradition;

2) I would like to know how it is that people deal with the Mishna, Shabbat 9:7. There, Rabbi Yehuda is quoted as noting that people used to give their children dead non-kosher grasshoppers to play with.

Just to be clear, I'm not looking to understand Rabbi Yehuda, whose opinion is not problematic for me. I want to know how religious Jews (might) have dealt with this passage, if it is true that they frown upon coming into contact with impure animals.


texts: Why does the Shaliach Tzibbur start Shacharis on Shabbos from Shochein Ad, on Yom Tov from HaKeil, and on Rosh HaShana/Yom Kippur from HaMelech?


texts:
In today's calendar (that is, the one established in 4119 by Hillel the Amora), months alternate between 30 days and 29 days, generally speaking. However, because of the "Arba Dechiyos" (lo adu Rosh, Molad Zakein, and two corollaries), Cheshvan and Kislev vary between 29 and 30 respectfully, both 28, or both 30 days (source: Shvili d'Rakia).

Before the calendar was set up, Beis Din established the months through witnesses (RH chapter 2). Would they ever delay the witnesses in order to keep these rules by making a month 30 days when otherwise it would be 29? Did they care about these rules?


texts: Many Chasidic groups have a particular siddur that is used by most in that group. Does Satmer have such a siddur?


texts: What is the symbolism behind the mesorah to write the song of Haazinu in the two-halves of the klaf as seen here and below? (Why is this style the standard song format?)


texts: Would the Torah be the same if not for the primordial sin?

texts:
This question encompasses more information than my header had stated, but namely, I’m inquiring;

How would the Torah have been given if the sin had not occurred?
Would the Torah possess the same content as it does today? It is known the Torah existed prior to the creation of the world; thus perhaps in a world where the sin wasn’t committed, certain events would not occur (e.g. Cain would not kill Hebel because of immortality)


texts: An avrech without a profession but if he would work, he would earn enough money, is he called an oni regarding tzedaka?

texts: A talmid jojom (Torah scholar) that is poor is one of the highest priorities in tzedaka, over a regular poor person. Is he still considered poor if he could be earning good money, but decides to learn instead and depend on tzedaka money? And more than that, does he still has priority over other poor people that can’t support themselves even if they try to?


texts: Appropriate to slightly modify wording as one recites siddur prayers?

texts: For instance, if the wording states "protect me," could one add "me and my family?" Or if the wording refers to "we" (plural) could it be modified to "I" (singular) or vice-versa?


texts: If someone asks you to pray for them, is that shitoof?

texts: If you have a friend who wants to succeed at a task, or needs healing, and he asks you to pray for him even though he can pray himself, is he using you as an intermediary, like shitoof? Am I confused on the definition of praying for someone and shitoof?


texts: Are there any opinions that the "extra" aliyos on Simchas Torah are a separate reading, rather than an extension of the first five aliyos?

texts:
There is a common minhag to read the Simchas Torah reading repeatedly in order that all men get an aliyah, as opposed to the usual five prescribed for Yom Tov (Rema OC 282:1-2).

After mulling over the minhag during Yom Tov, I realized that there are potentially two ways to look at this minhag:

Each set of five aliyos is its own reading, with Chasan Torah and Chasan Bereishis being added aliyos to the final set of five.
It's one long reading, where the first five aliyos are the "main" reading, and the rest are extra aliyos being tacked onto the end of the original set.

I can think of two practical differences between these approaches. Amongst the "main" aliyos, a Kohen gets the first aliyah and a Levi gets the second (Shulchan Aruch OC 135:3). However, a Kohen or Levi is allowed to get an "additional" aliyah that's not one of the main aliyos (Rema, ibid. §10). As such, if the later aliyos are considered "extra" aliyos on the first five, then a Kohen or Levi could get any aliyah after the first five, regardless of whether it's the first/second of its five-aliyah cycle. However, if each set of five aliyos is a new reading, then a Kohen can only get the first aliyah of each set and a Levi the second of each set.

The second practical difference is a bit simpler to articulate: must you complete the set of five aliyos? If they're all extra aliyos, then there would be no issue of ending at any arbitrary point after the first five aliyos; however, if each set is its own reading, then one would have to complete the set of five aliyos, even if it means calling up people twice, as one may not decrease the number of aliyos (Shulchan Aruch, OC 135:1).

The way the Rema records the minhag seems to indicate that the minhag follows the second approach. In OC 282:1, he writes (translation and emphasis mine):

  וכן נהגו במדינות אלו מלבד בשמחת תורה שמוסיפין הרבה

  And thus is the custom in these countries [not to add aliyos on Yom Tov], except for on Simchas Torah when we add many [aliyos]

Likewise, in §2, he writes:

  וכן נהגו במדינות אלו חוץ מבשמחת תורה שנהגו להרבות בקרואים ונוהגים כסברא ראשונה

  And thus is the custom in these countries [for later aliyos not to repeat that which earlier aliyos already read], except for on Simchas Torah, when the custom is to add aliyos, where the custom follows the first opinion [that this is permitted].

From his wording of "increasing aliyos," it indicates like the second approach I posited earlier, that the later aliyos are extra aliyos being tacked onto the first five.

I saw later that Ta'amei HaMinhagim §831 quotes the Levush (§669), the Ashel Avraham (§665), and the Pri Megadim (§669), who all, in the contexts of calling a Kohen or Levi, or someone who already received an aliyah, for Chasan Torah/Bereishis, make the same point: the first five are the main reading, and the remainder are extras.

Is there anyone who holds of the first approach I posited earlier, that each set of five aliyos is its own reading?


texts: How do matanos laevyonim services work behind the scenes?

texts:
Many shuls and organizations provide a way to fulfill matanos laevyonim by giving online or sending a check made out to the organization.

How does this work?  Is it as simple as "you're enabling them to give gifts to poor people on Purim, so it's good enough"?  Or do they have somebody in the office actually make a kinyan on your behalf before giving the money or food to the poor people, with some formulation that makes sure each donor gives a shaveh perutah to each of two recipients?  If it's the second, does anyone know what text is actually used?

For the standard mitzvah of tzedaka I would be surprised if the first option isn't good enough, since at the end of the day money is going to poor people.  For matanos laevyonim it's not so clear to me that it counts as an actual matana to two people, since the money all gets mixed up and it's not clear how it's divided.  The simplest ways to divide it would be:

Each recipient receives money from each donor, proportional to how much the donor gave.  For example if 100 people each gave $10 and there are 100 poor people, each poor person gets $10 total, 10 cents from each donor.  The problem is in general each donor's tzedaka is not necessarily going to a shaveh perutah for each of two poor people.
The money gets given out in the order it was received.  In the same case, each donor would give to one recipient, which means they're not giving to two people as required.

For normal tzedaka it doesn't matter too much, but neither of these allows the donor to fulfill matanos laevyonim in the general case.


texts: Can one declare an area to be "not a shul" if it is in the same room as a shul?

texts:
Recently, my congregation moved into a temporary space while a new building is under construction. This space is essentially a single large room into which all the various elements of the old building have been moved: a sitting area, a kitchen, a classroom, and a synagogue. The classroom in the old building had pictures of gedolim, but now they are obviously in the single gigantic room that constitutes the synagogue's space. The pictures are not on the wall that the aron kodesh is on, but if you are in the women's side, then you are facing one such picture, and on the men's side a few pictures are behind you. This would appear to not be permissible, but when I asked the rabbi about it, he said that "the shul only extends to here" (gesturing to an invisible line on the floor).

This is clearly a case of oneis and the particulars would have to be examined by a rav, but in general, is the halakha that one can make such a declaration and obviate the halakha or possibly minhag to not have pictures of humans or animals in the room where one prays? Does the oneis matter in this case?


texts:
Where can I find a printed book with a collection of poems by Yehuda HaLevi?

Ideally this book should (in order of importance):

Be available to an American consumer
Include the original Hebrew
Include commentary in English. Hebrew, or in a less-ideal world, Spanish.
Include an English translation
Look nice

This one would be great if it were printed. (Hat tip @GershonGold)


texts: What defines a "Jewish State" according to Rav Kook?

texts:
This question is only according to the opinion of R' Kook, who says that modern day Israel  "would be considered the quasi-Kingdom of Israel".

What component of the modern-day state would give it that distinction?

Is it the amount of Jews living there? (If so, is it the percentage of country being Jewish vs. percentage of the Jews living in the country)?
Is it the general territorial consistency with Biblical Israel? (As in, most of modern-day Israel is inside Biblical Israel).
Is it that the majority of the rulers/government officials are Jews?

EDIT

(Somewhat) practical ramifications:

If Israel would have been made in Uganda, would R' Kook be of the same opinion?
If Jews would flock to (for example) Lithuania, and the majority of Lithuania would be Jewish (and the government, being democratic, would probably have a Jewish majority), would R' Kook consider Lithuania "a quasi-Kingdom of Israel"?
If, for example, the story of the Khazars is true, the King and nobility converted to Judaism. Would he have the same law as a classic Biblical King?


texts: Must one use a separate grill for meat and fish?

texts:
As there is a prohibition of mixing meat with fish because of sakana ("danger"), I assume that if one has a small grill, one cannot grill meat and then grill fish (or vice versa) without cleaning the grill in between. However, let's say the grill has a large surface area such that a piece of meat and a piece of fish can be grilled in separate areas of the grill, and the two don't touch each other.

Can one cook the two items this way? Or are they still considered "mixed" by the fact that they are sharing the same grill and the same flame? Is there a problem with meat and fish juices dripping into the coal / rock grill area where the flame is?


texts: How frequently should I give tzedakah/maaser ksafim?

texts: This question assumes there's some form of a mitzvah to give 10% of one's income to tzedakah (as the answers to this question suggest, this may stem from a neder to give "maaser ksafim"). Is there a required frequency? In other words, should I make sure to give enough tzedakah by the end of the year? by the end of the month? or perhaps ever?


texts: What's the basis for "דברה התורה כלשון בני"א" (Torah used common language)?

texts:
The Sages used the "דברה התורה כלשון בני אדם" excuse (acc. to the WIKI page) in two ways - in the Gemmorah to resolve [the problem of] repeating languages in the Torah (like עלה נעלה or פדה תפדה) and the Rishonim used it to explain why G-d is depicted in the Torah as corporeal.

What is the basis for this statement - is it speculation (סברא) or is it stated anywhere in the writings or learned through the 13 Middos?


texts: At the Brit Milah parents give name to their son. Is there a seperate ceremony or is it part of the Brit Milah? And does this name-giving-part have a name?


texts: Baruch hu u'varuch shemo or Baruch Shemo?

texts: It says in all the seforim (e.g. Orach Chayim 124:5) that one says "Baruch hu u'varuch shemo."  But some people say "Baruch Shemo" instead.  Is either one correct halachically, or only the former?


texts: At what point should one recite Bracha asher yatzar

texts:
Having washed one's hands after excusing oneself, Does one say the bracha asher yatzar after drying our hands or before? Some guy taught that we're to say the bracha before drying the hands.

I checked many halacha books including the makor chaim by Rabbi K D HaLevi and Kitzur Shulchan Aruch by Rabbi S.  Gandzfried, and all says,  One needs to say asher yatzar after Washroom. No one talks about drying.

Can someone please clarify?


texts: What is the status of a shtar signed with a false name?

texts: If Shimon signs a legal document/shtar in front of a Jewish court and with witnesses, but he signs his name as Levi instead what is the status of the document?


texts: Since ancient Israel was a patriarchal society, does that mean that the intermediary humans that wrote the Tanach were inclined to apply masculine aspects to God because men were dominant in those times?


texts: Why does Yom Tov end, rather than suspend, sh'loshim?

texts:
If Yom Tov falls during the 30-day period of mourning (sh'loshim), the sh'loshim is terminated.  This morning when the minyan got to the mourners' kaddish I noticed the pained expression on the face of someone who, a couple weeks ago, lost her husband of 60 years, and it made me wonder what the reasoning is.

I recall once hearing that the reason is that Yom Tov is festive and we shouldn't then go back to mourning.  But Shabbat is festive too, and we don't end sh'loshim (or shiva) for Shabbat; we suspend it.  What is the reason for Yom Tov ending it?  And, secondarily, what can one say to a distressed mourner who asks "why is my sh'loshim over?"?

I know (h/t DoubleAA) that a Yom Tov also cancels shiva, but then after Yom Tov sh'loshim starts so the mourner still has a mourning period.  (Depending on which Yom Tov, though, not necessarily a long one.)  I understand that the reason for cancelling sh'loshim might be the same as that for cancelling shiva, but I'm most struck by the "early termination of mourning, period" aspect, which is why I've asked particularly about sh'loshim.  I welcome further enlightenment about shiva too.


texts: Is a couple who got divorced allowed to be together?

texts: Are a couple who divorced from each other allowed back together intimately?


texts: On Yom Kippur, why did Chachomim not want the people to know if the red thread had not turned white?

texts:
Originally a red thread was tied to the outside of the door of the Ulam on Yom Kippur. If the thread went white, it symbolised that the people’s sins had been forgiven and vice versa. Later the thread was tied to the inside of the door.

The gemoro Yoma 67a states that Chachomim stopped tying the red thread there in case people would see inside and be upset and ashamed if it had not turned white.

My question is what would be so bad if they were upset and ashamed? If their sins were not forgiven, surely the appropriate reaction is to be distressed?

A possible answer might be that since depression, upset or sadness is such a negative emotion it is better that the people do not know whether or not they have been forgiven. Is there any support for this idea or a better one?


texts: I've read that there was some type of dispute between a french rabbi and a lot of European ones in the 1900s (http://www.icar.org.il/conditional-marriage.html) so I was wondering how could anyone say its assur if it says in kesubos 73a and b that a condition can continue from eirusin through the rest of marriage?


texts: Pronouncing Hebrew Letter (zayin) in Prayer Correctly

texts:
When praying in a whisper, especially during the amidah (shmoneh esrei), does one have to stress the zayin ('z' sound)--which would make one sound like a buzzing bee to surrounding people--or is it okay to say it in a whisper which sounds like a samach ('s' sound) as long as you modify it slightly (I don't know how different from an 's' this would be, but you can be creative)?

(My question is general, but is focused on a case where you don't want to make noise which may bother people. Meaning: even if the answer is that you should say it like a 'z', is it really essential for prayer that you would not have to be concerned that it may possibly bother somebody).


texts: What is the greatest number of pages (daf) you can go in the Babylonian Talmud without encountering Abayei or Rava? I've heard it was 3?


texts: Are there any Talmudic debates about the nature of the socialist idea?

texts:
“The Economist”, 23 Jul 16, p 22 contains the sentence,

  Neither faction is well aligned with Labour voters in cities like
  Sunderland and dozens of other towns across the north, who are more
  likely to work in low-paid jobs, more likely to be socially
  conservative and less likely to be interested in Talmudic debates
  about the nature of socialism.

I assume that the author used the word “ Talmudic” as a synonym for intricate.

But for the record are there any Talmudic debates about the nature of ideas promulgated by the socialist ideology?


texts:
Here are the last two psukim in parshat nasso:

  פח וְכֹל בְּקַר זֶבַח הַשְּׁלָמִים, עֶשְׂרִים וְאַרְבָּעָה פָּרִים, אֵילִם שִׁשִּׁים עַתֻּדִים שִׁשִּׁים, כְּבָשִׂים בְּנֵי-שָׁנָה שִׁשִּׁים:  זֹאת חֲנֻכַּת הַמִּזְבֵּחַ, אַחֲרֵי הִמָּשַׁח אֹתוֹ.  פט וּבְבֹא מֹשֶׁה אֶל-אֹהֶל מוֹעֵד, לְדַבֵּר אִתּוֹ, וַיִּשְׁמַע אֶת-הַקּוֹל מִדַּבֵּר אֵלָיו מֵעַל הַכַּפֹּרֶת אֲשֶׁר עַל-אֲרֹן הָעֵדֻת, מִבֵּין שְׁנֵי הַכְּרֻבִים; וַיְדַבֵּר, אֵלָיו.

Right after chanukat hamizbeach, Moshe goes into the Ohel Moed "לְדַבֵּר אִתּוֹ." Taken out of context, one would think that Moshe is going to speak to Hashem, but in context, the only two candidates for what אִתּוֹ could be reffering to are the mizbeach and the ohel moed.

It sounds like this is what the passuk is saying: And when Moshe went into the Ohel Moed to talk to the mizbeach, he heard this other Voice coming from between the kruvim.

I checked a few mefarshim and the general explanation is that the passuk belongs at the begining of sefer vayikra. There are a couple of problems with that though. Firstly, I'm not so sure that there is sufficient reason to move around pssukim. It sounds to me like more of a cop out than a real solution. Also, even if it does belong there, the pronoun אִתּוֹ is left without any antecedent. The mefarshim (or at least the ones that I saw) do not provide an explanation for this.

What is אִתּוֹ reffereing to, why do the mefarshim want to move the passuk to Vayikra, and (how) would that solve the problem (the last two might be the same question)?


texts: Where is there a reference to Moshe in the Torah? Please explain Chullin 139b

texts:
We read in Chullin 139b:

משה מן התורה מנין בשגם הוא בשר

Where is there a reference to Moshe in the Torah? "Since he is but flesh" (Bereishit 6:3)

The gemara finds a hint to Moshe in this passuk as the word  בשגם has the same gematria of 345 as משה.

What does the Gemara's question mean? Why do we need to find a "hint" to Moshe in the Torah? The final four books are all about him and his leadership of the Israelites.

And what is the gemara's answer? What is the significance (if any) of this passuk to Moshe, over and above the matching gematriot?


texts: Why are the Kenites translated as Shalmites?

texts:
In the verse where Hashem promises to give Avraham's descendants the land of the 10 Canaanite nations, one is listed as the Kenites (Genesis 15:19):

  אֶת־הַקֵּינִי֙ וְאֶת־הַקְּנִזִּ֔י וְאֵ֖ת הַקַּדְמֹנִֽי׃

  the Kenites, the Kenizzites, the Kadmonites,

Targum Onkelos directly translates all of them* as their names, except for Kenites he translates as שלמאי. Targum Yonasan translates as שלמיא. Why are they called Shalmites?

Rashi says this verse is referring to Edom, Moav, and Amon. Based on his ordering I'd say the Kenites are Edom, but the Chizkuni says they're Amon. Either way I don't see any connotation of Shalmite.

*Besides Refiim as גיבריא, strong ones.


texts: Timing of the 2nd Beit Hamikdash's building

texts: If you associate Koresh with Cyrus, Daryavesh with Darius (Cyrus's son) and Artachshasta with Xerxes, there seems to be a 166 year discrepancy between the historical time and the 420 years the Seder Olam Rabbah cites. How is this discrepancy resolved?


texts: asking a cohen whether he wants to perform a mitzva in shul

texts:
Once when I was a gabbai in a very small jewish community, we had two cohanim: one was our Rabbi and usually I gave him an aliya l'torah -called him up for a torah reading. The other was secular and had several young children and was usually busy with them during services. Because of that I usually tried to avoid giving him mitzvot that restricted his movement for a long time (such as hagba'ah which would require him to sit at the bima), or long p'tichot which would require him to stand at the aron. This was at his request.

I once asked him whether he would be able to do the peticha -open the aron hakodesh at hanoten teshua -a prayer for welfare the state of israel. He told me that I shouldn't ask a cohen, because a cohen is duty-bound to serve and if asked is always required to do what is asked in shul, i.e. forbidden to say no. I never heard of such a mitzva, but given that there are enough mitzvot I've never heard of before I decided not to argue. At the time I decided not to ask the rabbi because if the cohen was wrong I didn't want our rabbi to know automatically who made the original statement, since there were only two cohanim in our community. I left it as it is.

Now several years have passed and I still wonder: Was the cohen right? I've tried searching but found nothing. Is there any source that states that if (specifically) a cohen  is asked whether he can be called for a mitzva during service, that he, because he is a cohen, is forbidden to say no?


texts: Why do we say "Boruch Shem..." loudly on Yom Kippur?

texts:
As discussed in this question, there are two reasons generally given why we say "Boruch Shem K'Vod..." quietly when saying Shema:

The Talmud (Pesachim 56a) says that Yaakov Avinu said it in response to his children's declaration of "Shema Yisroel", but Moshe does not say it in Devarim 6:4. The Rabbis weren't sure whether they should say it (like Yaakov) or not say it (like Moshe) so the concluded that it should be said quietly.
Midrash (Devarim Rabbah 2:36) says that Moshe stole the praise from the angels. The Midrash continues to explain by way of parable that during the year we hide the fact that we're saying it. On Yom Kippur however, when we are as "clean as angels" we say it out loud.

According to the reason given in the Talmud, why do we say "Boruch Shem..." out loud on Yom Kippur? It doesn't seem like Yom Kippur should make a difference. (as opposed to the midrash reason, because on yom-kippur we are similar to angel's)


texts: Why is Yosef's age at death given twice?

texts:
At the end of Genesis, Yosef dies at the age of 110 years. 50:22–26:

  וַיֵּשֶׁב יוֹסֵף בְּמִצְרַיִם הוּא וּבֵית אָבִיו וַיְחִי יוֹסֵף מֵאָה וָעֶשֶׂר שָׁנִים. וַיַּרְא יוֹסֵף לְאֶפְרַיִם בְּנֵי שִׁלֵּשִׁים גַּם בְּנֵי מָכִיר בֶּן מְנַשֶּׁה יֻלְּדוּ עַל בִּרְכֵּי יוֹסֵף. וַיֹּאמֶר יוֹסֵף אֶל אֶחָיו אָנֹכִי מֵת וֵאלֹהִים פָּקֹד יִפְקֹד אֶתְכֶם וְהֶעֱלָה אֶתְכֶם מִן הָאָרֶץ הַזֹּאת אֶל הָאָרֶץ אֲשֶׁר נִשְׁבַּע לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב. וַיַּשְׁבַּע יוֹסֵף אֶת בְּנֵי יִשְׂרָאֵל לֵאמֹר פָּקֹד יִפְקֹד אֱלֹהִים אֶתְכֶם וְהַעֲלִתֶם אֶת עַצְמֹתַי מִזֶּה. וַיָּמָת יוֹסֵף בֶּן מֵאָה וָעֶשֶׂר שָׁנִים וַיַּחַנְטוּ אֹתוֹ וַיִּישֶׂם בָּאָרוֹן בְּמִצְרָיִם.

In Rabbi Aryeh Kaplan's translation:

  Joseph remained in Egypt along with his father's family. He lived to be 110 years old. Joseph saw Ephraim's grandchildren, and the children of Manasseh's son Makhir were also born on Joseph's lap. Joseph said to his close family, 'I am dying. God is sure to grant you special providence and bring you out of this land, to the land that he swore to Abraham, Isaac and Jacob.' Joseph then bound the Israelites by an oath: 'When God grants you [this] special providence, you must bring my remains out of this place.' Joseph died at the age of 110 years. He was embalmed and placed in a sarcophagus in Egypt.

Why does it give his age twice in succession? We don't see this by (IIRC) any other death in Genesis.


texts: Personality traits of being born on certain weekdays

texts:
A few years ago I was reading that there are some teachings on the weekdays and their "personality" and also how it influences the person born on one of them.

Could anyone help me to find more information about this?


texts: Understanding the Gemara and Ramban on the four one-siman animals

texts:
Vayikra 11:1-8

  א וַיְדַבֵּר יְהוָה אֶל-מֹשֶׁה וְאֶל-אַהֲרֹן, לֵאמֹר אֲלֵהֶם.  ב דַּבְּרוּ אֶל-בְּנֵי יִשְׂרָאֵל, לֵאמֹר:  זֹאת הַחַיָּה אֲשֶׁר תֹּאכְלוּ, מִכָּל-הַבְּהֵמָה אֲשֶׁר עַל-הָאָרֶץ.  ג כֹּל מַפְרֶסֶת פַּרְסָה, וְשֹׁסַעַת שֶׁסַע פְּרָסֹת, מַעֲלַת גֵּרָה, בַּבְּהֵמָה--אֹתָהּ, תֹּאכֵלוּ.  ד אַךְ אֶת-זֶה, לֹא תֹאכְלוּ, מִמַּעֲלֵי הַגֵּרָה, וּמִמַּפְרִסֵי הַפַּרְסָה:  אֶת-הַגָּמָל כִּי-מַעֲלֵה גֵרָה הוּא, וּפַרְסָה אֵינֶנּוּ מַפְרִיס--טָמֵא הוּא, לָכֶם.  ה וְאֶת-הַשָּׁפָן, כִּי-מַעֲלֵה גֵרָה הוּא, וּפַרְסָה, לֹא יַפְרִיס; טָמֵא הוּא, לָכֶם.  ו וְאֶת-הָאַרְנֶבֶת, כִּי-מַעֲלַת גֵּרָה הִוא, וּפַרְסָה, לֹא הִפְרִיסָה; טְמֵאָה הִוא, לָכֶם.  ז וְאֶת-הַחֲזִיר כִּי-מַפְרִיס פַּרְסָה הוּא, וְשֹׁסַע שֶׁסַע פַּרְסָה, וְהוּא, גֵּרָה לֹא-יִגָּר; טָמֵא הוּא, לָכֶם.  ח מִבְּשָׂרָם לֹא תֹאכֵלוּ, וּבְנִבְלָתָם לֹא תִגָּעוּ; טְמֵאִים הֵם, לָכֶם.

The Ramban writes on Vayikra 11:3:

  טעם הכתוב הזה שכל בהמה שהיו בה שני הסימנים הללו תאכלו, אבל לא תאכלו באחד מהם. והיה ראוי שיאמר כן בדרך כלל, אלא שפרט הגמל, והשפן והארנבת בגרה והחזיר בפרסה, מפני שאין אחרים בעולם בסימן האחד לבדו

  The reason why the Torah writes this is to teach us that any animal with the two simanim [chews the cud and split hooves], those you shall eat, but you shall not eat those with only one. The Torah could have written this as a general rule, however, it detailed the camel, shafan, arnevet with regards to the their chewing of the cud [but not having split hooves] and the pig with regards to its [split] hooves [but not chewing the cud]; since there are no others like these, in the world, with [only] one siman.

Rashi on Vayikra 11:2 cites the gemara (Chullin 42a), commenting on the words ‘zot hachaya’ and says that “this teaches us that Moshe held an animal and showed Israel what we can and cannot eat”, including land animals, birds, insects and even sea creatures. This could mean that Moshe did indeed show the Bnei Yisrael all of the animals, including the ones mentioned above. However, not all animals are mentioned in the Torah, probably because listing all kosher and non-kosher animals would occupy an unnecessarily large part of the Torah.

The gemara in Chullin 42a says:

  מלמד שתפס הקב"ה מכל מין ומין והראה לו למשה ואמר לו זאת אכול וזאת לא
  תיכל

Did Moshe hold up all animals in world or just those relevant or mentioned in the Torah (I'm not sure if it is clear from the Gemara and Rashi)?

It seems that the Torah mentions animals that are found only in and around Israel to make this passage relevant to the readers of the Torah. However it seems like the Ramban quoted above extends this to 'בעולם'. I am unaware that בעולם is ever used to only mean Israel.

In light of this, how do we understand the Ramban given that there are indeed many other animals, outside Israel and the region, that posses only one kosher siman?


texts:
I've seen various methods occurring during a burial.

After the casket (or body) is laid in the grave, people shovel dirt to cover the grave up to a certain point (usually). After that, I've seen:

Some rabbis say that only Jews should cover the grave all the way to
the top (meaning until the dirt is level with the land surrounding
the grave.)
Other rabbis have said that people should shovel until
you can't see the casket any longer. Then a machine can cover the
rest.
Other rabbis say the same as 2, but the rest must be manually shoveled but can be done by non-Jews. However, a machine should never be used.

My questions:

The common denominator in all 3 methods is that it seems that Jews have to do some minimal amount of shoveling. Is this true? Can a non-Jew do all or part of the shoveling? If not, how much is the minimum that Jews must do?
Can a machine be used for any of the remainder of the shoveling?
Can any of the shoveling be done by a non-Jew
In any of the above 3 methods, which are halacha vs. minhag?


texts: Should one reprimand a child if the parent might be embarrassed?

texts:
I was at shul on Sunday, not during a service, but during a meeting. A parent and child were sitting in front of me. The small child's legs were far too short to reach the floor, and her feet were kicking the siddurim in the rack on the back of the seat in front of her, repeatedly. I could not see her face, but she seemed to be doing it on purpose and enjoying it. Her parent was sitting right there, and cannot possibly have missed seeing this, but did nothing as it continued for several minutes. I don't think anyone else could see what was happening. It was bothering me immensely, but I could not decide whether to speak up and potentially embarrass the parent, or stay silent and allow this disrespect to continue. In the end, I kept my mouth closed. Several days later, I still cannot decide whether I did the right thing.

Would it be proper to correct a child such a situation?


texts: What is the Significance of Ten Generations in the Torah when it comes to Genealogy

texts:
No Ammonite or Moabite shall be admitted into the congregation of the Lord; none of their descendants, even in the tenth generation-Deuteronomy 23:4

What is the significance of the ten-generation number that the torah uses in this verse? What is it about ten in this context that makes it significant?


texts: Anyone know of a good book to learn Arabic in order to unlock the Moreh Nevuchim and other seforim?


texts: Rulings that Sephardim should stand to put on hand-t'filin

texts:
Rabbi Shimon Eider's book, Student Edition of Halachos of Tefillin, dates to 1985. In it (section Ⅲ D 7), he writes:

  Some Poskim hold that one should sit while putting on the Shel Yad and stand while putting on the Shel Rosh; this is the minhag of Sefardim. Other Poskim hold that one should stand while putting on both the Shel Yad and Shel Rosh; this is the minhag of Ashkenazim.

The claim that Sephardic Jews customarily sit, and Ashkenazic Jews customarily stand, while donning the hand-t'filin accords also with what I have always understood to be the case (for what it's worth). There's a little more information on this practice elsewhere on Mi Yodeya.

However, in the past year or so, I have seen three or four Sephardic Jews in Ashkenazic synagogues donning the hand-t'filin while standing. While it's possible that they have decided to follow the custom of the community in which they're participating (an idea with halachic basis in some contexts), I wonder whether there is more to it than that. Specifically:

Has any Sephardic rabbi ruled, specifically citing the custom of sitting to don hand-t'filin, that Sephardic Jews should ignore that practice and stand (either generally, or in an Ashkenazic synagogue)? What are the details of this ruling and who issued it?


texts: Is the Hebrew Biur of Moses Mendelssohn Available Online

texts:
Inspired by this question, I was wondering whether the Hebrew Biur of Moses Mendelssohn is available online.

Update: I found D'varim here, so I am looking for the first 4 books.


texts: What would the status of the "Book of the Wars of God" be today?

texts: The Torah makes reference to a Book of the Wars of God (Bamidbar 21:10-16). According to most opinions this was an actual written work which has been lost over time. It is not clear (at least to me) who the author of this work would have been. I would like to know what the status of this book would be, and why, should it be recovered. Would it be included in Tanakh (the biblical canon) and have a status similar to Divrei HaYamim, would it be treated as any other document from the ancient world, having no special status, or perhaps somewhere in between?


texts:
I have heard of the concept of "getting a heter" to do something that is not ordinarily permitted, but I don't have a good idea of what it means. I am interested in explanations of what this process entails, particularly when the question is big enough that one needs to get a heter "officially."

I would appreciate answers that address some or all of the following:

If someone needs a heter to do something (either something for which heterim are understood as readily available, like using birth control after having two children; shortening the niddah period in order to conceive; or going without hair covering [women] after divorce--or something personal and more unusual), how does one "officially" get a heter to do so?

--Is it simply a matter of getting the go-ahead from anyone with semikha--or must the approval be from the  "official" rabbi of one's community? Or must it, moreover, be from an expert in that area of halacha? A rov? A member of a vaad or beis din?... Or, if I find the loophole myself, and see that it applies to me, can I then take advantage of my "heter"?

Also: when petitioning a rov, does one always have to present a catalogue of extenuating circumstances, or in some cases is even the desire for a heter enough to get one? (That is, if I have a son and daughter already, must I have a special reason in order to be eligible to use birth control? ...And if not--if everyone gets one--why bother going to the rov at all?)

Perhaps this question can be best summed up by my own situation, its motivation: I asked my community rabbi a shayla about a personal circumstance. He gave a stunningly lenient answer about what to do. Would it now be correct for me to say I have a "heter" to do such and such according to his advice?


texts: PTIJ: Can a Torah scroll reveal "Jewish" national treasures?

texts:
I was watching the movie “National Treasure” and thought how can I apply the lessons of this movie to Judaism. In the movie, Ben Gates (Nicolas Cage) decides to steal the Declaration of Independence. He is told that it could reveal some secret information, specially encoded by the Founders. On the back of the Declaration of Independence is a treasure map written in invisible ink (ferrous sulfate) which could reveal an ancient hidden treasure. To bring out the encryption one applied lemon juice to the back of the document. When heat is applied the ink becomes visible.
Everyone agrees that the Declaration of Independence is the most important document in US history. Similarly, the Torah is what bides Jews together for a millennium and is very important to Jews. Both documents contain intrinsic, moral messages about equality: Jefferson wrote that "all men are created equal." Genesis 1:27: "G-d created man in His image, in the image of G-d He created him; male and female He created them." Both are written on parchment animal skin with black ink. Some Jews believe in Torah codes, cryptic messages hidden throughout the Torah.
If we apply the same logic to the Torah, is it possible that the back of a Torah scroll also contains the secret location of Solomon's treasures, the Lost Ark, or even the “The Ten Lost Tribes,” which can be seen as a treasure? According to halakha, Jewish law, is it permissible to swab some lemon juice on the back of a Torah scroll?
Sources, please.

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


texts: Which word in "אלו ואלו דברי אלקים חיים" is חיים modifying?

texts:
"אלו ואלו דברי אלקים חיים" is generally translated as "These [and these are both equally] the words of the Living G-d" or some variation thereof.  Is that correct, though?  Is it not possible that it should be rendered "These [and these are both equally] the living word of G-d"?

I'm not totally sure if there is a practical difference, although one implies that the words themselves have a force of their own (being living and all) once they have been uttered by G-d, which, I think, is kind of the point of the concept behind the statement.  That is, G-d gave us His "Word", and we have to figure out what to do with it and how to understand and apply it, and that it thus has the force of still being G-d's "Word" once we have done that, while the other sort of implies a contradiction.


texts: Source for Bikurim being brought from new annual produce as opposed to first time only

texts: I'm looking for a (primary) source stating whether Bikurim is brought from the fruit of a tree every year from its first annual produce, or only from the first time fruits which a person gets from his tree. (After orlah and Netah Revaiy).


texts: Is a covered sukkah wall counted as a wall?

texts:
There's a foot of roof overhanging one side of my sukkah. I know that the space inside the sukkah under that roof is not kosher for fulfillment of one's sukkah obligation. I'm wondering about the status of the wall on that side. Since the sechach adjacent to that wall is all invalidated by the covering, does that make the wall invalid as well?

This doesn't affect the overall validity of my sukkah, since I have three other walls that are not covered, but I'm curious about the rules involved. If you have too much of the perimeter of your Sukkah covered, does that invalidate the middle as well?


texts: If a man gave 'mishloach manot' on Purim to a woman, did he fulfull the mitzvah?

texts: In the Shulchan Aruch 695, the Rema states that a man should not send manot to a woman to avoid the problem of safek kiddushin. If he did send the gift to a woman (and suppose that was the only gift he sent) did he fulfill the mitzvah?


texts: Why do some transliterate "Balaam" when the Hebrew is "Bilaam"?

texts: I've noticed that most translations render the gentile prophet's name Balaam, while the Hebrew is Bilaam (difference in first vowel).  JPS does this in its translation, and people even do it here on Mi Yodeya.  I understand that names sometimes get transformed on their way into English-language discourse (like Yitzchak to Isaac) and I don't know why, but Bilaam to Balaam seems a particularly minor transformation -- but a transformation nonetheless.  Why does that one vowel get changed so much?  Is there some place where the Hebrew is Balaam?


texts:
As this answer explains, "divrei sofrim" refers to a category of halachos instituted by rabbis, but understood as having a Divine imprimatur because prophets were involved in their legislation. They are interesting to me because they are seen by some as having a halachic level between d'orayta and derabbanan  laws.

Does this category include all the (great many) laws established by the Anshei Keneses haGedolah?
What does it actually mean that these laws are "between" d'orayta and derabbanan? How are they treated in matters which distinguish between the two statuses, such as

-safek d'rabbanan kulo/safek d'oraisa l'chumro

-ability of (other) rabbinical law as well as Torah law to limit these laws

-yotzeius/shlichus and degrees of obligation

Are these laws mostly treated as a group with regards to the above, or are there many differences among individual laws?


texts: Chant or read the prayers when praying alone?

texts: I am Reform and have never davened privately but am considering davening more often. One thing I am confused about is what to do with tunes (nusach). Are they only for public worship, or is it necessary/preferable to chant the prayers even when praying alone?


texts: From which tribe did Jehu, King of Israel, descend?


texts: What are we supposed to do with idolatry in Israel?

texts:
What is the halacha concerning what Jews should do with idolatry and idolaters in the land of Israel (considering that the Torah says in Deuteronomy 7:5 to cleanse the Holy Land from idolatry)?

Additionally, what should be the policy of the government of Israel from a Torah standpoint?


texts: Do Orthodox synagogues have audio induction loops? Can they use them on Shabbat?

texts:
Let's assume we follow Rabbi Moshe Feinstein's ruling that hearing aids are permitted on Shabbat, but microphones are not.

What about installing an audio induction loop in the synagogue? It would send out a magnetic signal that's inaudible to naked ear, but would allow hearing aids (switched to the right mode) to turn into sound?

Is anyone aware whether its permissibility has been discussed? Or if it's been installed anywhere? (It appears this technology is more popular in the U.K., if that helps)


texts: Is the dictionary that he wrote still in copyright, or has it entered the public domain? If not, who owns the rights to it?


texts: Why Did God Directly Command Abraham to Sacrifice Isaac but Sent Angels to Stop Him?

texts:
Genesis 21:1-3 says that God “tested” Abraham by commanding him to sacrifice his son Isaac and that Abraham immediately (or almost immediately) followed the directions God provided. 21:9-17 says that Abraham was just about to slaughter Isaac when an angel called out to him not to. A ram was provided as an alternative sacrifice. A second angel related to Abraham that it was a test from God which he passed with flying colors. Due to Abraham’s faith in God, his descendants will be a great nation through which all other nations will be blessed.

God himself commanded Abraham to sacrifice Isaac but He sent two angels to follow through with the other elements of the story. Did Abraham have any doubts when “only” an angel was sent to stop him from sacrificing Isaac? Why didn’t God Himself stop Abraham and, after doing so, why didn’t God inform Abraham his reward?

Note that there are two intertwined questions here. One involving Abraham’s faith only in God but he nevertheless listened to angels. The other being why God commanded Abraham directly but decided to send angels to follow up.


texts: Tzarfat and France in Rabbinic Literature

texts:
Why does rabbinic literature identify France with Tzarfat? Tzarfat itself is mentioned only a few times, namely 'Ovadia 1:20, along with the only istance of Sepharad (which is identified with Spain) and Melachim 1:17:9-10.

Is this identification part of a general project of the rabbis using biblical place names for European regions? If so, what are their earliest references to these usages?


texts: What argument came first - Tanuro Shel Akhnai or Maariv Chovah?

texts:
What argument happened first - Tanuro Shel Akhnai (B"M 59b) or Maariv Chovah or Reshut (Brochos 27b)

In the former, R"Y stood against R"E (backed by R"G) and in the later the same story happened to him against R"G. I'd like to know how to understand both, based on which happened first.


texts:
Siftei Chachamim (שפתי חכמים) is a super-commentary on Rashi's commentary on the Torah, written by the 17th-Century CE Polish scholar Shabbethai Bass. It tends to be included in Mikraot Gedolot editions of the Torah.

Ikar Siftei Chachamim (עיקר שפתי חכמים) is a more concise super-commentary on Rashi that tends to appear in smaller, often one-volume, synagogue and school editions of the Torah. In general, it reads like an abridged version of Siftei Chachamim, but it sometimes includes non-trivial ideas that don't appear in the larger work (e.g. the one discussed here).

Even without the additional ideas, the editorial decisions involved in abridgement would have required a careful editor. The additional ideas make the identity of the editor/author even more interesting. However, I haven't yet found an attribution. Who wrote this commentary?

Answers that get part of the way there, such as by identifying the first known publication of this commentary or relating informed speculation, are welcome. Please include as much precision as you can about the source of your information, whether the source is documentary or oral.


texts: Can you explain these Halachic terms please?

texts:
I'm new to this, can you please very briefly explain what these terms mean:

Shinui,
Makkeh Befatish,
Besh'as Hadehaq,
Shvut D'Shvut,

Thanks in advance


texts: Why in the case of Lo Matzti Libitcha Bisolen in Makkot does a husband only get Makkot and pay shouldn't he get Kasher Zamam and be killed just like what would have happened to his wife.


texts: Is a felt hat made with beaver or rabbit fur unclean according to Leviticus 11:8?

texts:
Many of the finer felt hats (especially antique ones) are made of felt created from animal fur, such as beaver or rabbit. The fur is initially harvested from the pelt of a dead animal before it is made into felt.

Does not handling or wearing such a hat qualify as touching the corpse of a dead unclean animal, as forbidden in Leviticus 11:8?


texts: Burial traditions and teffilin usage traditions

texts:
Was it a Jewish tradition in the First Century to bury a man with donned tefillin? I am asking since  I am curious if it was possible that Jesus had donned tefillin before he was crucified, and whether it is possible that Jesus was buried with tefillin.

I am not asking about Jesus, but about traditional Jewish burial practices in the first century. My curiosity about Jesus is simply what led me to ask about them.


texts: Who are the descendants of King David today?

texts:
Since the Messiah should come from the line of David, I think it is necessary to know the family line of a person who claims to be the Messiah.

Do we still have the descendants of King David today?

Is it possible to identify the Messiah without knowing his family line?


texts: What is the importance of bricks in building the Tower of Babylon?

texts:
"וַיֹּאמְר֞וּ אִ֣ישׁ אֶל־רֵעֵ֗הוּ הָ֚בָה נִלְבְּנָ֣ה לְבֵנִ֔ים וְנִשְׂרְפָ֖ה לִשְׂרֵפָ֑ה וַתְּהִ֨י לָהֶ֤ם הַלְּבֵנָה֙ לְאָ֔בֶן וְהַ֣חֵמָ֔ר הָיָ֥ה לָהֶ֖ם לַחֹֽמֶר׃"

They said to one another, “Come, let us make bricks and burn them hard.”—Brick served them as stone, and bitumen served them as mortar. Genesis.11.3

Why is that important that the city and the Tower of Babylon were built with bricks?


texts:
From the brachot hashachar that we say every morning:

ברוך אתה יי, המחזיר נשמות לפגרים מתים
Blessed are You, Lord, that from a pig, souls are [brought] to dead bodies.

Why do pigs bring souls to dead bodies? Pigs are not kosher animals, and are traditionally frowned upon in Judaism due to their lack of hygiene and general disgustingness.
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: If you have 100% trust in hashem, nothing can happen to you

texts: I’ve heard that the more trust you have in Hashem, the more Hashem does for you. For example if you have a high level of Emunah in Hashem that your kids will be handsome, your kids wills come out handsome. I’m curious where the speaker got this from. Cite sources please?


texts:
I had a paper that kept track which parashiot for which I did not yet learn shnayim mikrah this year.

Then I misplaced it.

Is there any official advice regarding what to do in that situation, or is the only option to learn all the parashiot until the parasha of the week one misplaces his note, or excluding the weeks he is certain he did indeed learn those weeks.


texts: Why is the right strap longer than the left strap by the Tefilin Shel Rosh?

texts: What is the reason that the right strap is longer than the left strap by the Tefilin Shel Rosh?


texts: Mekor that bnei t'murah doesn't apply to women- berachot 20a?

texts:
I'm trying to recall a source that the issue of bnei t'murah (having thoughts of another while having relations with one's wife) does not apply to women.
I saw the related posts but I seem to think I saw this in the Benayahu on Berachot 20a regarding R' Yochanan who sat outside the mikvah so the women would see him and then have children with beauty like his to answer the apparent issue of bnei t'murah. However, I'm trying to find it now but it isn't in Ben Yehoyada or Benayahu, so I think it must have been another pirush there.
Anyone know where I can find this source?


texts: What is the Halachic difference if people are kosher or not?

texts:
The Ramban derives that people are kosher from the gemara in Kerisos (21a i think) That since the rabbis said that human milk is kosher using concept that anything that comes from kosher animal is kosher.
The Rosh, Rashba and Raavad agree.
The Ramban holds humans aren't kosher since it says these you shall eat in Parshat Shmini. Therefore you violate a mitzvah asei. That's where the Ramban comments.

I was wondering what is the halachic difference if people are kosher or not. Since Ramban points out that you are not allowed to have pleasure from a dead body.


texts: Why don't we say Ein KeLokeinu on Tisha BeAv?

texts:
Many have a custom not to say the Shir Shel Yom or Ein Kelokeinu on Tisha BeAv morning.

Why not?


texts: What is the reason of the post-high-school year in an Israeli yeshiva?

texts: Almost all the yeshiva high schools strongly push all the graduates to spend their year after high  school in one of these programs. I am curious as to why there is this emphasis? What do rashei yeshiva, parents and graduates hope to gain from the Israel experience that might not otherwise be accomplished similarly or better by attending a yeshiva program in their own city or an out-of-town yeshiva in the U.S.?


texts: Father & son have a brit on the same day. Who should go first?

texts:
Scenario:

Intermarried couple. Mother & son are Jewish. The father is about to convert. The brit is planned for the same day. Who goes first?

Assumption - Baby goes first as his brit should be on the 8th day. The father can postpone his brit, technically.

Would the rules matter if the father wants to be the sandak or wants to make one of the blessings? (I think a separate M.Y. question states that the Sandak must be a Jew.)


texts:
Rashi brings down the Mechilta and comments that an Egyptian in a Jewish house the night of the 15 of Nisan was killed by the Makkah and a Jew in an Egyptian house at the same time was spared, because the verse Shemot 12:13 states לא יהיה בכם נגף.

What protected the Jews of the Makkat Bechorot in their own houses?
An easy answer would be the blood of the Korban Pesach they put on the doorposts. But in that case, what protected an isolated Jew in an Egyptian house during the same plague?


texts:
In Deut 22:13-21, there is a mention of a spurned young wife's "tokens of her virginity", that her own father or mother can "take and bring out".

What were "the tokens of virginity" that parents of a newly married youg woman could produce as evidence?

Is this something that is still observed among the Jews?

Please note v. 17:

  And behold, he made libelous charges, saying, 'I did not find evidence
  of your daughter's virginity.' But this is the evidence of my
  daughter's virginity!' And they shall spread the garment before the
  elders of the city.

The "garment" has the evidence? What does this mean?


texts:
Often times a kezayis or beitza is the amount of food necessary to transgress a food related prohibition. Why is a date specifically the quantity one must eat to be liable on Yom Kippur?

  Shulchan Aruch (612:1) - האוכל ביום הכפורים ככותב' הגסה חייב והוא
  פחו' מכביצה מעט ושיעור זה שוה לכל אדם בין לננס בין לעוג מלך הבשן - One
  who eats on Yom Kippur (an amount) like a large date is obligated (for
  punishment having transgressed the Torah prohibition) and it is little
  less that egg-size. This measurement is equal to all people where
  Nanas (who was small) or Og, the King of Bashan (who was a giant).


texts:
Who picks the Chief Rabbi of Israel/Cities? Is it a vote of all citizens/Shuls/Politicians or all of the above?
Who picks the lower Dayanim on the Rabbanut Beis Din? Is it the "Chief Rabbi" or some commitee?
Who picks the Chief Rabbi of the Tzahal?

EDIT

According to @Vram, there is a difference between the appointment of Ashkenazi Chief Rabbis and Sefardi. What is the difference?


texts: Why can't one be cured with Asheira wood?

texts:
The Gemara in Pesachim (25a) says

  א"ר יעקב א"ר יוחנן בכל מתרפאין חוץ מעצי אשירה היכי דמי אי נימא דאיכא סכנה אפילו עצי אשירה נמי ואי דליכא סכנה אפילו כל איסורין שבתורה נמי לא לעולם דאיכא סכנה ואפי' הכי עצי אשירה לא  דתניא ר' אליעזר אומר אם נאמר בכל נפשך למה נאמר בכל מאודך ואם נאמר בכל מאודך למה נאמר בכל נפשך אלא לומר לך אם יש אדם שגופו חביב עליו מממונו לכך נאמר בכל נפשך ויש אדם שממונו חביב עליו מגופו לכך נאמר בכל מאודך ושפיכות דמים ע"ז הא דאמרן

The Gemara says that one is not allowed to cure oneself with Asheira wood, even where there is sakana (danger to life). It seems that it's not referring to using Asheira wood as an idol, but to using it as a medication.

Is Issur Hanaha (prohibition of benefit) of Avoda Zara a Yehareg Ve'Al Yaavor (commandment that one must give up his life rather than commit)?