texts:
The Gemara in Rosh Hashana 26a says:

  ואמר רבי עקיבא כשהלכתי לאפריקי...

  Rabbi Akiva said: when I went to Afriki

Is this referring to the continent of Africa?

Was Africa in this time period known by that name?

Are there any other Gemaras which talk about a trip to Africa that the Tanaim went on?


texts:
After all, a window was clearly part of the Ark's structure, as we see from:

Genesis 6:16:

  צֹ֣הַר׀ תַּעֲשֶׂ֣ה לַתֵּבָ֗ה וְאֶל־אַמָּה֙ תְּכַלֶ֣נָּה מִלְמַ֔עְלָה
  וּפֶ֥תַח הַתֵּבָ֖ה בְּצִדָּ֣הּ תָּשִׂ֑ים תַּחְתִּיִּ֛ם שְׁנִיִּ֥ם
  וּשְׁלִשִׁ֖ים תַּֽעֲשֶֽׂהָ׃

  A light shalt thou make to the ark, and to a cubit shalt thou finish
  it upward; and the door of the ark shalt thou set in the side thereof;
  with lower, second, and third stories shalt thou make it.

רש"י על בראשית ו, טז
1 צהר. יש אומרים חלון, ויש אומרים אבן טובה המאירה להם:

(According to one opinion, the צֹ֣הַר means a window...)

And further from:

Genesis 8:6:

  וַֽיְהִ֕י מִקֵּ֖ץ אַרְבָּעִ֣ים י֑וֹם וַיִּפְתַּ֣ח נֹ֔חַ אֶת־חַלּ֥וֹן
  הַתֵּבָ֖ה אֲשֶׁ֥ר עָשָֽׂה׃

  And it came to pass at the end of forty days, that Noah opened the
  window of the ark which he had made.

Even after Noach's dispatching of the dove, Noach apparently was completely sure that the land was dry, as we see from:

Genesis 8:13:

  וַֽ֠יְהִי בְּאַחַ֨ת וְשֵׁשׁ־מֵא֜וֹת שָׁנָ֗ה בָּֽרִאשׁוֹן֙ בְּאֶחָ֣ד
  לַחֹ֔דֶשׁ חָֽרְב֥וּ הַמַּ֖יִם מֵעַ֣ל הָאָ֑רֶץ וַיָּ֤סַר נֹ֙חַ֙
  אֶת־מִכְסֵ֣ה הַתֵּבָ֔ה וַיַּ֕רְא וְהִנֵּ֥ה חָֽרְב֖וּ פְּנֵ֥י
  הָֽאֲדָמָֽה׃

  And it came to pass in the six hundred and first year, in the first
  month, the first day of the month, the waters were dried up from off
  the earth; and Noah removed the covering of the ark, and looked, and
  behold, the face of the ground was dried.

Noach only ruled that it was safe to venture out upon seeing the dry land, so, again, why not just peek out of the window? (I fear I'm missing something basic here, but this very much troubled me during my shnayim mikra this week.)


texts: How does Orthodox Judaism view the Dead Sea Scrolls?

texts: I'm trying to understand how Orthodox Jews view the Dead Sea Scrolls. Are they considered authentic representations of Judaism? If there are textual variants between our current Tanach texts and the scrolls are the scrolls seen as more accurate? Do any contemporary poskim discuss the place of the scrolls, how they should be viewed, etc?


texts: What are the different opinions on "shmura matzah" and where can they be found?

texts:
There seems to be lots of different opinions on what constitutes "shmura matzah," although most websites (and local Rabbeim) treat the most stringent opinion as the only opinion. There is a website that sells "soft matzah" that has the following to say regarding shmurah:

  What is the Halachah?

  The RIF rules that the Shemirah must be done from the time that the
  grain is cut.

  The SHE'ILTOS (Parshas Bo) writes that from the moment the wheat comes
  in contact with water, it must be watched from becoming Chametz. The
  ROSH (2:26) rules that it is adequate to have Shemirah from the time
  of kneading. He adds that where he lives the mills are water driven
  and water is known to splash into the area where the flour is ground.
  Therefore it is appropriate to watch the wheat from the time that it
  is ground into flour. Furthermore,even the Rif who suggest that the
  flour should be watched before kneading, means only that it is
  preferable but not that it is critical.

  The RAN argues that one must watch from before kneading which can only
  mean from a time when there is a risk of it becoming Chamets,
  grinding.

  This appears to be the opinion of RASHI in Chulin (7a) as well, who
  mentions that we watch the flour from the time of grinding.

Source: http://www.realmatza.com/shmura.html

Some of these opinions are sourced, such as Rashi in Chulin. But where is the opinion from the Rif from? Or the Rosh. Are there any other big wig opinions on the matter?


texts: If I see a neighbors inappropriate mail, am I allowed to throw it out?


texts: Is asking for a blessing in his granary asking for a miracle?

texts:
The Gemara in Taanis 8b says:

  "Ein Berachah Metzuyah Ela b'Davar ha'Samuy Min ha'Ayin" (blessing is
  found only in an item which is hidden from the eye)

  One who enters his granary to measure it should pray that his work
  receives blessing; once he has started to measure it, he blesses
  Hash-m for sending blessing upon it.

  But if he measured it and said the Berachah afterwards, it is in vain,
  as blessing cannot happen to items measured, only to those things
  concealed from the eye.

What exactly is being asked with this blessing?

If the amount is fixed, what effect does the blessing have?

Is it then asking for some kind of miracle?


texts: Please Let me restate my questions, does anyone know what Old Testament tribe they have descended from today?  I had asked before but I was to gauge about the real question?


texts:
In my experience, many religious Jews think that Rabbi Shimon Bar Yochai wrote the book we have today called the Zohar.

The Zohar is a Jewish work of mysticism that was published in the 13th century. It was said at the time to have been written by Rabbi Simeon ben Yohai in the second century, while he hid in a cave from the Romans with his son Eliezer. The manuscript then disappeared from history only to resurface without explanation a millennium later in the hands of R Moses ben Shem-Tov de Leon. However, during and ever since its publication there has been controversy over this works authenticity, both scholarly and anecdotal, including statements by the publisher, Moses ben Shem-Tov de Leon's wife as noted in the following excerpt from the Jewish Encyclopedia:

  a rich man of Avila, named Joseph, offered [de Leon's] widow, who had been
  left without means, a large sum of money for the original from which
  her husband had made the copy; and she then confessed that her husband
  himself was the author of the work. She had asked him several times,
  she said, why he had chosen to credit his own teachings to another,
  and he had always answered that doctrines put into the mouth of the
  miracle-working Simeon ben Yohai would be a rich source of profit.

Furthermore, included in the Zohar there seem to be references to historical events (such as the Crusades in Zohar II, 32a and III, 212b), Hebrew orthographic conventions (eg. Zohar I 24b, III 65a), Spanish words (eg. Esnoga), and names of rabbis (eg. Rav Hamnuna Sava, Rav Yeva Sava, R' Hezkiah bar Rav, etc) which all appear to post-date Rabbi Shimon Bar Yochai.

What are the detailed historical arguments supporting or denying Rabbi Shimon Bar Yochai's authorship of the Zohar?

(Note this question does not seek names of authorities or non-authorities who personally support or deny Rabbi Shimon Bar Yochai's authorship. It seeks detailed historical arguments.)


texts: I've heard that G-d's (or neviim's) good decrees/prophecies can't be erased, but bad ones can if G-d sees that we repent. Is this a well-believed concept? What are the sources of this?


texts: Kosher wines and agricultural laws of the Torah

texts: I write an article about kosher wines and ask for help. Tell me, in the production of grapes, the agricultural laws of the Torah operate only on Israeli soil? If in another country the wine producer wants to produce kosher wine, should he comply with them? I'm talking about the laws of the Orlah, Shmita, Ma'aser, Kilayim. Since when can only a Jew touch the grape? From the moment of harvesting or from the moment of entering the grapes into the wine press? Can a Jew trust not Israeli producers of kosher wine?


texts: "bad impression" vs "Judge your friend favorably"

texts:
There are two commonly known halachic concepts.  "Marit Ayin", a bad impression, and "Dan Lekaf Zechut", "Judging favorably".   Here is a nice article on the concept of Marit Ayin and it briefly talks about the contradiction between the two concepts.

In the article, it discussing the argument about whether you are allowed to create new situations of "marit Ayin" that were not previously recorded or used in the Talmud.  As the use case of Non Dairy Ice cream makes clear, most people don't make new use cases.

However, for those who argue that you can make new use cases for this concept, aren't we violating one commandment to enact another?

To phrase the question more directly, if I assume that somebody will think that I am breaking a halacha by doing a certain action, aren't I also assuming that said person will be breaking a commandment to not judge me favorably?  Aren't I commanded to judge the outside viewer favorably, and to believe that he will also follow the  commandment and judge me favorably?  (This is a different question than the one raised in the article, which is just discussing conflicting halachic principles.)


texts: What is the significance of the fact that every month that has a Biblical holiday in it is a 30-day month?

texts:
Rosh HaShanah, Yom Kippur, and Sukkos are all in Tishrei, which has 30 days.

Pesach is in Nissan, which has 30 days.

Shavuos is in Sivan, which has 30 days.

What is the significance of this fact, that every month that has a Biblical holiday in it is a 30-day month? (Although month lengths weren't predetermined in the times of Tanach, I thought it was an interesting observation that later when the set calendar was made, it was arranged to be this way.)


texts: Can Pyrex mixing bowls be used for both meat and dairy preparation? (Not at the same time obviously, but washed in between.) I'm not referring to the Pyrex baking pans which would be kli rishon and cannot be used for both, but rather the prep bowls to mix ingredients in.


texts:
Is there a Siddur authored by the Gra or his talmidim that goes according to him?
If so is there a copy online?


texts: What is the ideal way to give Ma'aser Kesofim? Is it better to give Ma'aser Kesofim to Talmidei chochomim who are not poor or to poor Yidden who are not Talmidei chochomim?


texts: Has a Scriptural index been compiled on Radak's 'Michlul'?

texts: While not in a current position to browse the the end of any modern printings of Michlul, I have been interested to know if any of them contain indices which enable easy searching for any verse mentioned throughout his manual.


texts: Sources that it is also the husbands responsibility to make peace between a husband and wife (or examples where he does it)

texts:
Sources that it is also the husbands responsibility to make peace between a husband and wife (or sources of examples of where a man does it)

(are we not thought the opposite, not that he should try to make peace but that he should divorce a bad (meaning one that causes fights) wife?)

It seems that the Talmud only brings examples of the wife trying to make peace with her husband and never the other way.
(examples, to drink the sota water to permit her, to spit at a rabbi to permit her, Rabbi looks for where she has no blemish nedorim 66b,).

Is this incorrect?
What are the first sources that it is also the husbands responsibility (as we are thought now in modern society) to do more then his usual obligations to make peace?


texts: Do "Shaimot" need to be buried in a certain way or place?

texts:
Perhaps, I'm asking an overly trivial question. People in my neighborhood sometimes ask me where they can put their shaimot (holy writings that require burial.) I also see postings on my community's email list where people ask where they can bring them.

Some shuls have a specific burial site (in one shul, it's on the shul's lawn.) Otherwise, I've seen people throw bags of shaimot in the grave when someone is buried.

I understand the "convenience" of having someone else do the work for you. But, technically, couldn't someone just dig a hole in his back yard or lawn and bury the shaimot there? Or does it need to be buried in a Jewish cemetery or in front of a shul? Are there any other requirements for where shaimot need to be buried?

Are there minimum or maximum pit dimensions?


texts: Grammatical quirk in Yoda-esque sentences

texts:
Usually when the word אתה appears in Tanach and tfilah, we pronounce it מלרע (a-TAH or a-TOH. whichever you like, that's not really my point. The emphasis is on the end of the word).

Why in Yoda-esque sentences* do we emphasize the first syllable instead and pronounce it מלעיל (A-tah, with emphasis on the beginning of the word)?

I'm looking for a specific grammatical rule that doesn't involve Star Wars references.

*Such as מְחַיֵּה מֵתִים אַתָּה (resurrecter of the dead you are) and מוחֵל וְסולֵחַ אָתָּה


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

Upvote all answers I consider relevant and interesting.

Accept the what I think is the "best" answer.

Go on to the next number.

I hope I didn't set a poor precedent by upping the ante for 246 ...


texts:
ונוהגין להפטיר בחתונה שוש אשיש.

The Rama above (from OC 428) says that in his area the custom was to read a special haftora if a groom was present in the synagogue.

Has anyone seen this minhag or know why it seems to have largely died out?


texts: Is a kohen who embarrasses someone publicly prohibited to duchen?

texts: Since embarrassing one in public is considerred like murder and one should give up their life rather than transgress (Bava Metzia 59B, see Tosfas Sotah 10B on top), does this mean a kohen cannot duchen if he embarrasses someone publicly?


texts:
It is known that if a man strikes another man, the damager must pay "Five Payments" - Nezek (damage), Tza'ar (pain), Ripui (doctors' bills), Sheves (unemployment), and Boshes (embarrassment). (This is an explicit series of Mishnayos in Bava Kama Chapter 8.)
What is the halacha if Reuven were to, c"v paralyze Shimon such that Shimon is permanently stuck in a wheelchair? He obviously has to pay the same Five Payments. But is there a chiyuv for Reuven to pay for the fact that Shimon's life will never be the same? Is there a payment for forcing him into a lower quality of life, to which he will now have to become adjusted? Is there anything that can force Reuven to pay for Shimon's emotional pain from being unable to walk?
Is it Nezek?

No, the payment for damages is calculated by finding the loss in his value on the slave market. There's nothing in the calculation regarding payment for his quality of life, only what he's able to accomplish as a slave.

Is it Tza'ar?

No. Tza'ar is how much one would demand to undergo pain. The Mishnah gives the example of a fingernail injury "in which there is no wound," so it would seem to apply to physical pain only, not emotional pain.

Is it Ripui?

I think we can all agree that quality of life isn't included in doctors' bills. As @DoubleAA pointed out, Reuven would be liable for the disability tools, but I don't see how there can be a payment for a lower quality of life.

Is it Sheves?

Still no. First of all, Shimon might have been able to get his job back. Even if he couldn't, he likely would have been able to get another job. As the Mishnah makes clear, Sheves is paid as if he's a cucumber watcher, i.e. absolute minimum wage. As long as he gets any job, Sheves will not cover his new quality of life.

What about Boshes?

Perhaps you could argue, as @DoubleAA did, that there's a measure of embarrassment of being that nebach rolling around on the street in his wheelchair, but it doesn't exactly cover his lower quality of life.

So there's three options I see here at this point. Possibly the likeliest is that I've completely misunderstood what one or more of these categories cover, and indeed emotional pain is covered by one of them. The second option is that there's another payment I'm unaware of. And the third option is that, indeed, Chazal did not make a payment to cover emotional pain. So which is it?


texts: How is the land appeased regarding Shemittah?

texts:
In Parshas Bechukosai (Vayikra 26:34), the verse states:

אָז תִּרְצֶה הָאָרֶץ אֶת שַׁבְּתֹתֶיהָ כֹּל יְמֵי הָשַּׁמָּה וְאַתֶּם בְּאֶרֶץ אֹיְבֵיכֶם אָז תִּשְׁבַּת הָאָרֶץ וְהִרְצָת אֶת שַׁבְּתֹתֶיהָ
Then, the land will be appeased regarding its sabbaticals. During all the days that it remains desolate while you are in the land of your enemies, the Land will rest and thus appease its sabbaticals.

In what sense is the land appeased? Is the land angry that it has been denied its rest and worked too much? Does the land have emotions in some way?
(I am aware that Rashi understands the verse to mean that HaShem will be "appeased" regarding the land. However, I am looking for an explanation for the common translation that land itself is appeased.)


texts:
Yaktrax is an ice traction "device" that you slip onto the bottom of your shoe. Can one wear this on Shabbat? Possible concerns:

boneh - "building". Wearing the device involves stretching a band onto the bottom of your shoe which causes some untwisting of the contraption as well as creating the toothed / ridged coil "grip" on the bottom of the shoe.
Walking with these ridged / cleated device on snow makes ruts in the snow. On hard ice, it makes a dent, if the ice pack is somewhat loose, it may even crush or break the ice itself forming either ice crumbs or breaking the ice pack forming separate sheets. Perhaps, this is a violation of kore'ah - tearing, or something similar?
If there is no eruv, would this be considered carrying? While you are attaching it to your shoe, it is not a piece of clothing like a boot, and I don't know if it would fal in the same category as tachshit - jewelry - which is permitted.


texts:
I was asked to donate platelets this week because the local blood center is looking specifically for my blood type. The only practical time for me is over chol hamo'ed (as I am off from work). I have heard conflicting statements about whether it would be permissible to donate on chol hamo'ed. One side says that we avoid certain melachot on chol hamo'ed, including donating. I was told that the tzorech gufo, needs of my body, in this case, are not emergent or imminently time sensitive and I could schedule the donation for another time. But then I read a quote from the MDA in Israel,

  "In addition, MDA calls on the public to donate blood during Chol
  Hamoed, due to the expected decline in blood donations during the
  holiday period."

My shul's rabbi drew a distinction between the potential for a real shortage of blood in Israel over chol hamo'ed and the less severe concern in the U.S. but I am still wondering about the pre-emptive nature of the Israeli call vs. the "we are, right now, looking for your blood type" phone call I got.

I am not asking for a psak -- I have one. I am trying to understand how we determine the exigent circumstances (the tzorech rabim) which could be balanced against the practices of Chol Hamo'ed.

The "Physical need" category applies (it seems) only to the self, not to what I could do to address the physical needs of another person so I need an algorithm by which to determine if other cases qualify as acceptable on Chol Hamo'ed or not. Said algorithm would have to take into account a variety of questions such as

-->Would there be any difference if I could (or would) not donate any other time?

-->Does it matter if the blood bank claims that there "might" be a specific recipient or an expected need? Must they provide proof?

-->If the need was determined to be strong enough to be allowed on Chol Hamo'ed (a tzorech but not immediate piku'ach nefesh) would it be strong enough to push aside the practice of not eating Kitniyot (note -- this is a real and practical question)?


texts:
I was discussing the Ashkenazi minhagim and hanhagot of Tish'a beAv with a contact of mine, namely the universal Ashkenazi practice to refrain from tallit and tefillin until after chatzot. He told me that some among the Ba'alei Tosafot had sought to entirely eliminate the wearing of these on 9 Av, due to the magnitude of the mourning associated with the day.

My question is twofold:

What is the source in Ashkenazi Rishonic writing for this opinion ?
What justification could be applied to make this practice not be bittul 'aseh (nullification of a positive commandment) ?


texts: Asking the husband about the wife אַיֵּה שָׂרָה אִשְׁתֶּךָ - what are the views of contemporary poskim?

texts:
Rashi on Braishis 18 (9) says

  We learn that a person should ask in his lodging place of the husband
  about the wife, and of the wife about the husband

The Shulchan Oruch Horav says

  One may not ask a woman at all as to her wellbeing. This applies
  even if one does so indirectly, through a messenger. It is forbidden
  to send greetings even through the woman’s husband. [This applies even
  to a woman who one does not know. The above only applies towards
  phrases which contain affection and love, however to say good morning
  and the like is permitted.

  SUMMARY: It is permitted to greet a woman with the phrase of good morning,
  Hello, or Shalom, when doing so out of Derech Eretz, and so is the
  custom. Nonetheless, those that are stringent against using the above
  terms are performing a holy act [so long as this will not leave the
  woman offended], and so is the custom of many G-d fearing Jews.

According to what I understand (no authority for this) to be present norms of tzenius in the charedi world, it would be inappropriate for me to ask my host about his wife.

What are the views of contemporary poskim?


texts: Why did it take 2 days in the city of Shushan?

texts: The reason Purim is celebrated for two days in a "walled city" is that the Megilat Esther says the Jews of the city of Shushan (the capital) needed/took an extra day to fight for their survival.  My question is: Why did it take longer in Shushan than any other place?  Were the citizens of Shushan less ethical/moral or more hateful?  How do we know?  Is that true for larger cities in general, then or today?


texts: is it ok to pour milk directly into a fleshig sink?

texts: Is it permitted or forbidden to pour milk directly into a fleshig (meat-use) sink?


texts: The possibilities of genetic engineering continue to grow. May a Jewish scientist genetically engineer things?


texts:
Rambam's Mishna Torah is a foremost halachic source. I've been very interested lately in the history of Halacha – I've just begun learning Mishna Torah for the first time – and was wondering if anyone can share insight on how Rambam actually developed ideas he presents in his Mishna Torah. What decisions did he need to make? Which ancient sources did he go to?

The ideas need to have a historical precedent otherwise they are really just born out of Rambam's own mind. So what is the link between M"T and previous Jewish works?


texts: What are the kashrut standards of the various nationwide (and regional) kashrut agencies?

texts:
I'd like to see a resource developed which transparently compares the standards of the various kashrut agencies. Just like I can retrieve an incredibly in-depth comparison chart from Wikipedia regarding my choice of word processing programs, I would love to have a similar comparison of kashrut agencies. For instance, a comparison of standards regarding:

Pat Akum
Glatt
Operation on Shabbat and holidays
Frequency of supervised visits
Bug checking

The Jewish community should challenge its kashrut agencies to make their policies clear and transparent.

QUESTION: What are the (stated? verifiable?) standards held by various kashrut agencies? OU, OK, CRC....


texts: Are two children from different mothers but the same gentile father considered sibilings?

texts: Two children that have the same father but different mothers are forbidden to have relations on grounds of incest. If their father is a gentile (and they have different Jewish mothers), it is not really their father, therefore are they still forbidden to have relations?


texts: What is the 'ten stringed' instrument in Psalm 33, Psalm 92 and Psalm 144?

texts:
Psalm 92:4
  With an instrument of ten strings, and with the psaltery; with a solemn sound upon the harp.

.

  Psalm 33:2
  Give thanks unto the LORD with harp, sing praises unto Him with the psaltery of ten strings.

.

  Psalm 144:9
  O God, I will sing a new song unto Thee, upon a psaltery of ten strings will I sing praises unto Thee;

All verses quoted from the JPS Bible

What is this mysterious instrument of 'ten strings'?


texts: Hearing Vs. Listening and Reading vs. Reciting

texts:
The obligation for the megillah reading is for one to read the scroll. If one cannot read it, one listens to the blessing and then listens to the reader read it.

But what is the nature of "listening"? If I am in a room and the reader reads and I am awake, is my hearing all the words without any particular attention being paid the same as listening? If I have intent to be yotzei during the bracha then do I have to be focusing for each word or is it enough to have the words simply said in my presence with no interruption?

My underlying obligation is to read the words myself, but in the same way, is there a difference between reading and focusing on each word and simply reciting (because one has read it so many times that it is almost automatic)?

I fear that if I zone out a bit when listening, or "coast" when reciting, I might invalidate an entire complete obligation so I am wondering what kind of awareness one has to have during the process.


texts:
The Talmud (Gittin 60b) states that the Written Law may not be recited orally:

  דברים שבכתב אי אתה רשאי לאומרן על פה

This is cited as authoritative law, by Rambam in Hilkhot Tefillah (12:8).

Are there any exceptions to this rule, particularly in the works of the Rishonim?


texts: Do i make bracha on smelling vapor from herbs?

texts:
There some vapors in electronic cigarettes made with natural herbs like chamomile (and other). So do i do brachot when smelling them?

Is there a common practice to smell natural things, is this kind of smell included?

Vapor from electronic cigarettes who do not burn the herbs, but vaporize them.

EDIT - Clarifying the question:

Well, i will clarify, there are many types of e-cigarretes, but one specific i think can be allowed, which is the one i'm asking, and i will explain it. This specifically e-cigarrete is for HERBS-ONLY (and not artificial liquids), so what they use inside the e-cigarrete: chamomile, Eucalyptus, green tea, Lavender, and many others, wherever herb the person decides to use. Second thing is that the herb IS NOT BURNED as the herb do not have directly contact with the heat. SO... It takes the smeel of the herb in the vaper, which makes sense to ask this question


texts: Can a man knowingly marry a woman who can't have children?

texts: This question is not about once a couple is married, as there are previous post that address that topic, the question is can someone start a marriage knowing the women he's marrying can't have kids?


texts: How can I calculate the last possible time to say Kiddush Levanah for a given month?


texts: How are we allowed to take out two sifrei Torah?

texts:
The Mishna in Yoma says that when the Kohen Gadol used to read from the Sefer Torah on Yom Kippur, he had to read two portions: one from Acharei Mos and the other from Emor. It says that he used to read Acharei Mos, then he used to say the reading from Emor by heart.

The Rambam explains that he couldn't

Roll it to Emor - since it wouldn't be Kavod Hatzibur to have them stand and wait for the Kohen to roll the Sefer Torah.
Read from another Torah - since it could cause people to suspect the first one to be not kosher.

So the Kohen had no choice but to read a portion of the Torah by heart (which is a generally prohibited).

Nowadays, we take out two Torahs whenever there are two readings in one day. Why are we not concerned for the honor of the first one?


texts: I see stores advertising "Shabbes meat". I understand, somewhat, how to decipher meat cuts when listed that way (side steak, shoulder cut, etc.) But this term really baffles me. What makes this cut of meat specifically "Shabbes" more than any other cut?


texts: Why are the halachot of Ribit (interest) in Yoreh Deah

texts: The halachot of ריבית seem to be a monetary issue having to do with borrowing, lending, and general business issues. As such it seems like they should be in חושן משפט, but they're not - they're in יורה דעה. Why is that?


texts: Why was it specifically Gavriel who is Hashem’s messenger to guide events?

texts:
Among all of the Malachim, Gavriel seems disproportionately involved in human events:

He was responsible for saving Chananiah, Mishael, and Azariah from the fiery furnace (Berachos 4b, Pesachim 118a-b).
He stuck a stick in the Mediterranean, which ultimately led to the creation of Rome (Shabbos 56b, Sanhedrin 21b).
He went to visit Avraham (Yoma 37a, Bava Metzi’a 86b).
He destroyed Sedom (Bava Metzi’a 86b).
He destroyed the Beis HaMikdash (Yoma 77a, from Yechezkel ch. 10).
He placed a tail on Vashti (Megillah 12b).
He retrieved Tamar’s signs (Sotah 10b).
He killed Bisya’s maidservants who tried convincing her not to save Moshe (Sotah 12b).
He castrated Potiphar (Sotah 13b).
He taught Yosef all seventy languages (Sotah 33a, 36b).
He is the one who receives prayers recited in Aramaic (Sotah 33a).
In the future, he will be the one to hunt the Leviason (Bava Basra 74b-75a).
When Shimon Ben Shetach’s Sanhedrin (was supposed to have) judged King Yannai, Gavriel came to kill those who refused to judge (Sanhedrin 19b).
He held the gates of Yerushalayim shut so that when Shevna went to surrender to Sancheirev, it would be him alone (Sanhedrin 26a).
When Nevuchadnetzar ran to retrieve the letter that did not show proper respect to Hashem, Gavriel stopped him (Sanhedrin 96a).
He showed Moshe how to make the Menorah (Menachos 29a).

Contrast with, say, Michael:

He went to visit Avraham (Yoma 37a, Bava Metzi’a 86b).

That’s literally it. Refael gets the same mention in the same sources. Besides for Samael (aka Satan aka Malach Hamaves aka Yetzer Hara), Gavriel seems to be the only one who ever does anything.

My question is twofold:

Why Gavriel?
Out of these sources, almost none of them actually mention Gavriel in the original Pesukim (where the event actually took place in the times of Tanach). How do Chazal know that it was Gavriel in these instances? Is there a pattern by which they can deduce Gavriel’s involvement, or is it just tradition?


texts:
The gemarah in niddah (45) says that when the torah says that God "built" Eve out of the bone of Adam what actually happened is that God braided Eve's hair and presented her to Adam as a wife. This is learned out from the word "build". But it seems to subvert the simple meaning of the verse. Furthermore we canonize this as law; one may not braid hair on the sabbath because it violates the work-category of "building".

Why is braiding hair building?


texts: Where does the Amidah "officially" start?

texts:
In most of the Birnbaum Siddurim editions, before Musaph, he says that the verse כי שם ה' אקרא.. is not recited during Shacharit or Ma'ariv as this would constitute an interruption between גאולה and תפילה.

(Briefly explained - During the morning and evening prayers, there is a theme of redemption said in the various blessings prior to the Amidah . Talmud Brachot mentions that these two items should be together without interruption.)

To me, this implies that the next verse, ה' שפתי תפתח is not considered an interruption, as it is included in all the prayers. Does this mean that the Amidah "officially" begins with that verse rather than the start of an actual Bracha (staring the Baruch of avot)?

Not, that I'm necessarily relying specifically on Birnbaum's explanation, but, I'm trying to understand why he states that one verse would be considered an interruption and the other not.


texts:
I have an old Tikkun Kor'im by Mishor whose cover has literally come off (ah, the motivation for that question is revealed!).

Now that i'm in the market for a new tikkun, i'd like to make sure i get a good one. There are a few things that i feel are lacking in the old one, that i'd like to make sure are there in a new one:

Differentiating between shva nas and shva nachs
Showing when a kamatz is a kamatz katan
Providing the weekday aliyah breaks


texts: Is there any problem with thanking a non-Jew by saying "God bless you?"

texts: If your neighbor/coworker/etc. is a religious non-Jew and they do you a favor, is there a problem to say "thank you, God bless you?", assuming you think they'd appreciate hearing that?


texts: Can you use Liquor to fulfill Ad Dlo Yoda?

texts:
Can you use liquor instead of wine for the mitzvah of Ad Dlo Yoda?
Is there any Posek who allows you to be yotzeh specifically with Liquor?


texts: Logic and psychology of forgoing 17% (שתות)

texts:
While researching on Shtut, WIKI says that the reason for that forgiveness is either הלכה למשה מסיני or human psychology.

Indeed, Rambam Mechira 12,3 writes:

  "הָיְתָה הַהוֹנָיָה פָּחוֹת מִזֶּה בְּכָל שֶׁהוּא. כְּגוֹן שֶׁמָּכַר שְׁוֵה שִׁשִּׁים דִּינָר בַּחֲמִשִּׁים וּפְרוּטָה. אֵינוֹ חַיָּב לְהַחְזִיר כְּלוּם.
  שֶׁכָּל פָּחוֹת מִשְּׁתוּת דֶּרֶךְ הַכּל לִמְחל בּוֹ: "

  "If the fraud has amounted somewhat less than that, — — the defrauder is not required to restore anything, since it is generally customary to forego anything less than a sixth. "

This "customary" - "דרך הכל" seems illogical to me, would you agree to forgive 17%? For example, imagine buying a siddur from a local synagogue's Gabbay for $70 and a day later stumbling upon an official pricelist that states that the price is $60. Would you feel as "surely forgive"?

THe question: was it a common practice in their times that's backed by external sources (maybe Greek or Roman law) or what's the explanation of that (nonexistent now) psychology?


texts: Is there an online resource (aside from random YouTube searching) that allows you to hear the various tunes for prayers/songs? For example, there are many to lecha dodi. I only know of one for eishes chayel and the best I could find was this youtube video which isn't how I remember. There are countless Shabbat zemiros and I want to learn some new tunes. From my last trip to Israel I heard many tunes which I wish I could remember.


texts: Making very loud drumming noise during davening

texts:
Many leaders and congregants in my shul bang with their hands on the shulchan and on their siddurs and stomp their feet in what is supposed to be the rhythm of the prayer's melody.  The noise is overwhelming and disturbs my concentration and is damaging my hearing.  What halachic citations should I research in order to present a reasonable case to have the banging and stomping toned down to a reasonable level?

For the record, I have tried the "nice" approach and it didn't work. I view this issue as a public health issue because of the damage the sound levels can, and probably will, do to the hearing of others; even those making the noise. Additionally, I am not the only one who has tried to get this issue corrected and failed. As for finding another Shul, I resist that action for the present because, other than this one issue, I like the members of my community. They are basically very good people. But in the end I will do what I must do to protect my health and well being and if that means changing Shuls, so be it.


texts: What to do after interrupting Shemoneh 'Esreh

texts:
What are you supposed to do after interrupting Shemoneh 'Esreh? Do you start over? Continue where you left off?

Assume that the interruption was either permitted, or if it was forbidden it was accidental. Does it matter what the interruption was for?


texts: Issues with kallah trying on wedding ring before wedding

texts: Does the kallah trying on a wedding ring for size before the actual wedding cause a problem of her having taken possession of the ring before the wedding?


texts: R' Yehoshua and the Athenian Elders: Where is the center of the world?

texts:
This is part of a series of questions on the Gemara in Bechoros 8b-9a. Below is a summary of the relevant parts of the Gemara. After being challenged by Caesar, R' Yehoshua went to Athens to defeat the Athenian Elders in a battle of wits.

The Elders asked R' Yehoshua during their debate where the center of the world was. R' Yehoshua stuck a finger out (we can only hope it wasn't his middle one) and said, "It's right here."

"Prove it," the Elders demanded.

"Bring a rope, and we can measure it," R' Yehoshua replied.

Now, the Greeks knew that that the world was round; they thus didn't believe that the center of the Earth was anywhere on the surface. It's unclear what Chazal in general held - each Tanna seemed to hold something different. Nevertheless, whatever you think R' Yehoshua held, there's an issue. If R' Yehoshua held the world was round, the center couldn't be on the surface. If he held the world was flat, how could he tell with such precision that he just so happened to be in the middle of the world, and that it's not a few inches to the side?


texts: What is the difference between the blessing of Ga'al Yisrael preceding Shemoneh Esrei and the blessing of Go'el Yisrael?

texts: Before we begin the Shemoneh Esreh each morning, we say the blessing, "Blessed are You, Hashem, Who redeemed Israel (Ga'al Yisrael)."  Then within the Shemoneh Esrei itself, in the "Re'eh va'ahneynu" section, we conclude "Blessed are You Hashem, Redeemer of Israel (Go'el Yisrael)."  Aside from the use of the past tense and the present tense, there doesn't seem to be much difference in the blessing.  Moreover, as I understand it, our tradition is to not to say anything between the blessing of Ga'al Yisrael and the Shemoneh Esrei so that we don't make a break in the connected concepts of redemption and prayer.  O.C. 66:7.  What is the substantive difference between these two blessings, if any?


texts: In the Keter Yerushalayim Tanach (published by Hebrew University), parashat V'zot Habracha is divided into seven aliyot (aliyah 7 being all of chapter 34 of Devarim.) I don't see this in the Stone chumash or the Simanim tikkun. Simchat Torah never falls on Shabbat, so we don't ever read 7 aliyot for this parashah outside Israel. Even in Israel, my understanding (perhaps wrong) is that when Shemini Atzeret falls on Shabbat, the 7th aliyah is Chatan Bereishit. So why does Keter Yerushalayim show 7 aliyot for V'zot Habracha?


texts: Phinehas' Birth: When could Eleazar have met one of Jetro's daughters?

texts:
He distinguished himself as a youth at Shittim with his zeal against
  the Heresy of Peor.

This line is in multiple places, including Wikipedia and The Israel Bible.  It implies that Phinehas (aka Pinchas) is under 20 years old (since that's the age used for adult men elsewhere) when this event took place.  The Hebrews were in Shittim at the end of the Exodus journey, which means Phinehas would have been born about halfway through the 40 years.  Even if you count men in their 20's as youths, Phinehas would have to be born about a decade after the Hebrews left Egypt.

But then we have:

  Eleazar, the son of Aaron, took himself [one] of the daughters of
  Putiel to himself as a wife, and she bore him Phinehas.  Exodus
  6:25

This line appears before the Hebrews leave Egypt.  Does it mean Eleazer married and had one child before the Exodus?  Or is this an out-of-order genealogy told earlier for organizational purposes?  (We already know, and Rashi cites it repeatedly, that the Torah does not report everything in exact chronological order.)

In addition to the idea that a man in his 40's is really not a youth, we have the issue of Phinehas's mother.

  [one] of the daughters of Putiel-: Of the seed of Jethro, who fattened
  (פִּטֵּ ם) calves for idolatry (see Rashi on Exod. 2:16) and [who was
  also] of the seed of Joseph, who defied and fought (פִּטְפֵּט) against
  his passion [when he was tempted by Potiphar’s wife]. — [from B.B.
  109b] - Rashi's commentary on Exodus 6:25.

Rashi and many other commentators state that Eleazar's unnamed wife is one of Zipporah's sisters, another daughter of Jetro (Moses' father-in-law).

But here's the thing...when would Aaron's son have met his future wife?

Moses left Egypt when he was 40 years old.  He stayed in Midian for 40 years.  He had little to no contact with his family back in Egypt.  I suppose it's possible there were messages prior to when he prepared to leave, but certainly no meetings or serious conversations.

When Moses decided to return to Egypt, he took his wife and two sons with him.  But he didn't make it very far with them.  They went back home before Moses continued on alone to meet with Aaron.  Moses then returned with Aaron to the Nile Delta and stayed for perhaps as long as a year.

After the Hebrews made it to Mount Sinai, Jetro went to visit them, bringing Zipporah and the two boys.

This would have been the earliest time that Jetro could have brought another one of his daughters with him to marry off to his son-in-law's family (in this case, Moses' nephew).  Moses might have told Aaron and Elisheba about his sisters-in-law and encouraged a match, but it couldn't have actually happened until Mount Sinai.

So, do we assume that the Torah is being strict with the chronography and somehow Jetro sent his daughter to marry a slave in Egypt before Moses even returned there?

Or can we assume that the Torah has given the genealogy early because it is important and it made organizational sense to include it there, but that this marriage and childbirth actually happened later?

[Note: we have a possible duplicate with Was Pinchas born in Egypt? but it does not talk about the issue of Phinehas' mother or give the level of answer I'm looking for.]


texts: Mother is Jewish but child still needs to convert?

texts:
Recently I was going through some Responsa of Rav Yitzchok Isaac Halevi Herzog.

In one of the teshuvos Rav Herzog mentions parenthetically that there are some Rishonim and Achronim that are of the opinion that a child from a gentile father and Jewish mother is still considered a gentile.

Who are these opinions that hold that the child of a mixed marriage (i.e. That the mother is Jewish, and Father is a gentile) is not considered Jewish, and needs to convert?

Practically, are we concerned for such opinions to the extent that we require a Giyur Le'Chumra (A conversion done as a precautionary stringency)?


texts: What is the proper hebrew pronunciation of Rav Hirsch's first name?

texts:
Among the Modern Orthodox I hear Rav Hirsch's name only said in its English form ("Samson"). Amongst the Yeshivish I hear the form "Shamshon." My question is, was his Hebrew name Shamshon or Shimshon?

( While choosing a tag for this, I see this site has all the variants as tags! )


texts: Audio of Tenach for children of any age (online)

texts: Please help me find online audio of the Tenach (in English, Russian or Hebrew translation) (spesificly neviim) for children of any age


texts:
In the book With Hearts Full of Love on page 300, Rabbi Mattisyahu Salomon states the following:

In Machzeh Einayim the sefer asks, "Why is that the Creator constructed people in such a way that no matter what part of the body is injured it is the eyes that cry? If your hand hurts, your hand should cry? If your foot hurts, your foot should cry. Why is it that when any part of the body hurts it is the eyes that cry?

The answer is that your eyes are the magnets to aveiros.

Does anyone know where the Machzeh Einayim says this?


texts:
רש"י בראשית  \ וירא יח,ב

והנה שלשה אנשים אֶחָד לְבַשֵׂר אֶת שָׂרָה וְאֶחָד לַהֲפֹךְ אֶת סְדוֹם וְאֶחָד לְרַפְּאוֹת אֶת אַבְרָהָם, ... וּרְפָאֵל שֶׁרִפָּא אֶת אַבְרָהָם הָלַךְ מִשָּׁם לְהַצִּיל אֶת לוֹט. (בראשית רבה):

Rashi Beraishis / Vayera 18:2

AND BEHOLD THREE MEN — one to announce to Sarah the birth of a son, one to overthrow Sodom, and one to cure Abraham, ... Raphael who healed Abraham went thence to rescue Lot.

Question: Why did the angel who destroyed Sodom have to visit Avraham?


texts: What halachik problems should one be aware of when attending a secular college?

texts: What halachick issues should a frum person be aware of when attending a secular college or university? For the purpose of this question assume that said person comes from a yeshivish background without any experience in the secular world.


texts: How did Abraham conclude that the world must have a master?

texts:
Abraham is said to have arrived at the existence of Gd in Gen Rabah 39:

אמר רבי יצחק משל לאחד שהיה עובר ממקום למקום וראה בירה אחת דולקת אמר
תאמר שהבירה זו בלא מנהיג הציץ עליו בעל הבירה אמר לו אני הוא בעל הבירה
כך לפי שהיה אבינו אברהם אומר תאמר שהעולם הזה בלא מנהיג הציץ עליו הקב"ה
ואמר לו אני הוא בעל העולם
Rabbi Isaac said: A parable for one who was going from place to place and he saw a tower alight. He said, "could it be that this tower is without a caretaker?" The caretaker appeared to him. He said "I am the master of this tower." So to because Abraham was saying "could it be that this world has no caretaker?", Gd appeared to him and said "I am the Master of the world".

How did Abraham arrive at this conclusion? What was the "light in the tower" that lead him to reason that the must be a caretaker of the world?
I have yet to come across any absolute logical proof of Gd's existence. Even the compelling evidence for His existence is found in the words of the Torah, which wasn't around in Abraham's lifetime. In the end, it boils down to belief... right?
Are there any sources that describe Abraham's process in detail?


texts:
There are two (Ok, three if you count Teimani) traditional families of nusach in use - Ashkenaz (the Nusach which people from northern/eastern Europe traditionally prayed in) and Eidot Hamizrach (the Nusach which people from Arab/Muslim countries prayed in).

Then, in the 1700s with the spread of Chassidus, a few new Nuschaos appeared:

"Nusach HaAri" - the Nusach instituted by R' Shneur Zalman of Liadi (he sifted through [60 IIRC] siddurim to find a Nusach which works according to Halacha, Kabbalah and Dikduk)
Nusach Sefarad - the standard siddur used by other Chassidim. It combines Nusach Ashkenaz with Eidot Hamizrach (so it would work according to Kabbalah) and is somewhat similar to "Nusach HaAri".

Who edited this Nusach Sefarad? I haven't heard that it be done by "a big Rov". Was it done by different publishers? If so, who says they know anything about Halacha, Kabbalah or Dikduk?


texts: I simply want to know what the Rambam thinks  about ghosts, spirits, demons, and things like that.


texts: Respecting your wife get you blessing/riches?

texts:
לעולם יהא אדם זהיר בכבוד אשתו שאין ברכה מצויה בביתו של אדם אלא בשביל אשתו וכך אמרו חכמים לבני דורם כבדו את נשותיכם כדי שתתעשרו
  (Shulchan Aruch Harav, Laws of paining and theft of knowledge, 32)

My guess of a translation

  always a man should be diligent in the respect of his wife, since the blessing does not exist in the house of man except (that is, it only exists) for/because-of his wife. And so said the sages to the children (people living) in their generation respect your wives to become rich

How does this work?
How can one understand: "since the blessing does not exist in the house of man except (that is, it only exists) for/because-of his wife
שאין ברכה מצויה בביתו של אדם אלא בשביל אשתו"?

With my westernised mind I do not understand the above logic; please explain it to me.


texts: Did Levites minister within the Temple building itself or just its courts?

texts: Although I am not Jewish, I have a keen interest in the Jewish Scriptures, and am currently looking at the building of the Temple by Solomon.  In the book of Chronicles, it records how King David established the 24 divisions of musicians from the families of Asaph, Jeduthun and Heman (ch 25) as well as assigning other functions to the Levites (in ch 26).  However, apart from one possible reference in 2 Chron 23:6 (when Joash is made king and a distinction is made between 'the priests and the ministering Levites' who enter the temple - although this could be a reference to the temple courts - v13), there seems to be no references to the Levites serving within the temple building itself. Should it be assumed that they only ever served in the temple courts?


texts:
In this weeks haftarah for parshat Va'Yaira Elisha sends his second Gechazi to go with the woman whose son had just died. after which Gechazi could do nothing and had to call for Elisha.

Do any of the commentators write of why Elisha did not go himself in the 1st place?

Hebrew/English Source


texts: Why was the first mitzvah given to B'nai Yisra'el the one dealing with sanctifying the New Moon?

texts:
In an epic explanation of the first verse in the Torah, Rash"i cites Rav Yitzhak's question, why the Torah did not begin with the mitzvah in Shemot 12:2

  This month is for you the head of the months...

which is the first commandment given to B'nai Yisrae'l (i.e. as a communal group / nation.)

Of the many mitzvoth that are in the Torah, why was this one chosen, specifically? Perhaps, a more "fundamental" mitzvah such as the 1st of the 10 commandments (belief in the uniqueness of G-d) or observance of Shabbat, or anything else, might have been chosen?

I'm surmising that a calendar is, in a way, an identification of one's culture and, maybe, the concept of "time management" is important to unify the people (otherwise, everyone could be celebrating holidays at a different time. Although, in a sense, that's still done (2 days Yom Tov because of "doubt".)) But Shabbat and numerous other mitzvot are certainly important in terms of "unity" and nation identification.


texts:
I came upon a travel נ״ך set recently. It had some basic commentaries such as רש״י and מצודת דוד, however there was no Targum.

Are there any travel sets which have Targum as well?


texts:
At the end of every verse in the haftarah, there is a sof pasuk. Is there a sof haftarah at the end of the portion, or do you just do a regular sof pasuk?

EDIT: I am not asking about the actual trope, I'm asking if (in Ashkenazic cantillation) you make a change to the end of a haftarah portion to show finality and to transition to the blessings afterwards.


texts: Why do we still stand at Vayevarech Dovid on a Shabbos and/or Yom Tov?

texts: Many have the custom to stand at Vayevarech Dovid. The reason behind this minhag is because many give tzedakah at this point, and it is proper to stand while doing a mitzvah. With this being said, why would I still have to stand on a Shabbos and/or Yom Tov? Why would we still be required to stand on days when we are not even allowed to handle money?


texts:
We all live amongst non-Jews. Sometimes we meet a non-jew and befriend him because he shares the same values that we do.

Is one allowed to befriend a non-Jew?


texts: Why were our slavery and Exodus necessary to become a nation that would serve G-d?

texts:
In an article I found online, the following gave me pause:

  As our 'ye'ud' - our destiny - is to become a nation that will serve Him, G-d found it necessary to send us down to Egypt in order that He could redeem us. This could be the deeper meaning of Rashi's interpretation of the pasuk "ve-higgadeta le-bincha ... ba'avur zeh" - that we must explain to our children that G-d took us of Egypt in order that we keep His mitzvot.  [See Rashi & Ibn Ezra 13:8.]  Rashi understands that the primary purpose of "magid" is not simply to explain why we are eating matza, but rather to explain to our children why G-d took us out of Egypt - or in essence, why He has chosen us to become His nation and hence keep His mitzvot. To complement this thought, we will show how this same theme may relate as well to the very purpose of G-ds first covenant with Avraham Avinu - "brit bein ha'btarim".

Why were our slavery to Pharoah in Egypt and subsequent Exodus necessary in order to become a nation that would serve G-d? Could this goal not have been achieved by Avraham and his descendants without slavery and Exodus?

Additionally, why did Avraham need to be told about the forthcoming slavery and Exodus?


texts: Is it permissible to attend a "wake" with a an open casket for a non-jew held in a funeral home, not a church?


texts:
Can you buy something from a large online retailer (eg Amazon), which employs non-Jews, on Friday if it has one-day shipping?

This would force someone to do the work of mailing/transporting the object on Shabbat. A Shabbat goy can do work for you without being directly asked. If you are placing the order, you are, seemingly, effectively telling them to do work for you.


texts: Should one using dialysis or colostomy bag say "Asher Yatzar"?

texts:
I see that this M.Y. question mentions "unusual" applications of saying "Asher Yatzar". The answers all state that one should say it "after going to the bathroom". I understand this term means specifically "urinating or defacting" even if one were to do this in the forest.

Does this also apply to someone who empties via a colostomy bag or using a dyalisis machine. In both cases, excretion of bodily waste occurs, but it is not done in the usual way via the urethra or anus.

So when it says "going to the bathroom" are they referring to the type of waste (specifically urine and feces), the method used, or is it some other criteria?

Additionally, assuming that a person would say it. When? Can he say it while the bag or machine is present or wait until emptying the colostomy bag? It emits a foul odor.


texts: What kind of ‘rocking boat’ is Menachos 94 referring to?

texts:
The Gemara in
Menachos 94b
says:

רבי חנינא אמר כמין תיבה פרוצה ר' יוחנן אמר כמין ספינה רוקדת
Rabbi Ḥanina says: It was rectangular, with a wide base and two parallel walls with an open space between them, like a box that is open on two sides. Rabbi Yoḥanan says that the shewbread was like a rocking boat, i.e., a triangular-shaped boat with a narrow base from which two walls rise at angles. Since the boat does not have a wide base it rocks from side to side.

Commonly demonstrated by Rashi with this picture:

Tosafos seems to confirm that he knows exactly what kind of boat Rashi is referring to when he says ‘like our boats’.

רוצה לומר כעין ספינות שלנו

What type of boat is exactly being referred to here? There are certainly many boats and names for those boats, which one is this?


texts:
Is Noahidism a religion?  Can it be practiced as a religion?  At least a couple of the commandments in my opinion are not immediately evident (evar min hachai, blessing the name, appropriate relationships, etc.) but over time.  A person in their natural state, having no prior knowledge or conviction of these, may not act on them.

At least e''h is specific dietary and is bound to be a religious fulfillment, I think.

Would a person be able to identify as a Noahide on a religious questionnaire? Several major publications on the matter indicate that it is an ideology and that leaves doubt if a person is given to this, or derived from some other religion, rather than an end to itself, is supplementary.


texts:
Normally on Rosh Chodesh, people in most shuls I've seen take off their tefillin after kaddish, but don't wrap them.  This is also what Artscroll nusach Ashkenaz says.

What about if you daven alone and there's no kaddish?  If you follow this minhag, should you wrap your tefillin?  We seem not to be too concerned about hefsek between ashrei(+uva letziyon) and shemoneh esrei, since at shacharit we put kriyat shema between pesukei dezimra, which is the extension of ashrei, and shemoneh esrei, and at mincha on Shabbos and fast days we put leining in between.

On the other hand, we do announce things (משיב הרוח, יעלה ויבא, ...) between kaddish and shemoneh esrei instead of before kaddish, so maybe there's something more subtle happening with regard to wrapping tefillin that I'm not appreciating.


texts:
I have a few questions regarding these two amazing sefarim.
Looking through them, of course, my first glaring question is the orders: why are they different. Sefer HaChinuch was based off the Rambam's list. So why are they different?
For example, you scroll to the bottom of this page, it gives the Rambam's list in both his order (which is what, exactly?) and order in terms of appearance in the Torah. However, the last mitzvah in Sefer HaChinuch is to write a sefer Torah, while it's 612 (not 613) according the that order. Why is this the case? If the Chinuch is basd of the Rambam, and the Chinuch is chronological, wouldn't listing the Rambam's list in chronological order produce the same list twice?
Also, for example, the first mitzvah listed in the Torah (per Chinuch) is procreation. The above list has it at 125. Is there a reason the Rambam places it where he does?
So is the Chinuch's list the same as the Rambam's or are the 613 mitzvot different in these two sefarim? And why is the order so different?


texts: Does it matter if one takes Torah stories literally/physically?

texts:
For example, angels cried into Yitzchak's eyes when he was about to be sacrificed. However, it is usually agreed this is to be taken literally (i.e. angels did exist and their tears did fall into his eyes) but not physically (they were spiritual beings not something that can be physically seen). Thus, here it can be understood as literally but not physically.

At what point can we say the Torah metaphorical/allegorical/not to be taken literally? Is there a danger of a slippery slope? Does it even matter? I.e. does it take away from the meaningfulness of the Torah if it's not to be interpreted in a literal way?


texts: PTIJ: לא יגעתי ולא מצאתי

texts:
The Talmud (Bavli, M'gila 6 amud 2) states:

ואמר ר׳ יצחק אם יאמר לך אדם יגעתי ולא מצאתי אל תאמן לא יגעתי ומצאתי אל תאמן יגעתי ומצאתי תאמן
And Rabbi Yitzchak said: If someone tells you 'I toiled and did not find', don't believe [it]; 'I did not toil and I found', don't believe [it]; 'I toiled and found', believe [it].

Well, someone told me today that he hadn't toiled and hadn't found. Should I believe it?
I suspect we can answer as follows: If I should disbelieve that someone has toiled and not found, then obviously it's really hard to not find, so I should certainly disbelieve that he's neither toiled nor found. But I'm not convinced my logic is sound, and I seek other arguments or other evidence.

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


texts: Is regular tahara implied by "b'makom tahor"?

texts:
Mishna Para 10:3 begins

קָלָל שֶׁל חַטָּאת שֶׁנָּגַע בְּשֶׁרֶץ, טָהוֹר. נְתָנוֹ עַל גַּבָּיו, רַבִּי אֱלִיעֶזֶר מְטַהֵר, וַחֲכָמִים מְטַמְּאִים.
[The water inside] a chatas bucket that touched an impure small animal is tahor. If one placed it [the bucket] on top of [an impure small animal] R. Eli'ezer calls it tahor and the Chachamim, tamei.

The commentaries explain that the difference of opinion turns on interpretation of the words "וְהִנִּ֛יחַ מִח֥וּץ לַֽמַּחֲנֶ֖ה בְּמָק֣וֹם טָה֑וֹר" (B'midbar 19:9). I.e. the water must be placed in a "ritually pure place", and the dispute is what scope defines that "place". R. Eli'ezer holds that the container is the "place" and since it is pure the requirement is fulfilled, while the Chachamim hold the container's location is the "place" and since it is impure the requirement is missed.
While some commentaries extend the case of the mishna as a paradigm for other improper placements of the vessel, itself and its contents remaining otherwise pure all the while, the basic argument is somewhat surprising.
It seems that R. Eli'ezer is interpreting the requirement to simply be to keep the water tahor. According to the Chachamim, is the special rule of placement an additional requirement on top of the usual standards of tahara? This rationale is obvious as it could be argued that regular tahara rules are entailed by this higher standard. If this logic is not the basis for their opinion then what is?
(I could not find discussion of this specific point in the midrashim or the Tora T'mima.)


texts: Are there reasons for duties of the heart?

texts: For example, is there a reason for the mitzvah of bitachon? Of emunah? I think this is important to know because the Chovos Halevavos here appears to say one should do rational mitzvos both because God said and for their rationale. But I wonder if the idea of טעמי המצוות is at all applicable to duties of the heart. It seems strange to consider that there may be an underlying "reason" for mitzvos such as emunah and bitachon...


texts: Hang up people to cause the anger of the Lord to turn

texts:
Could someone explain to me how the anger of the Lord is turned by hanging people in view for all to watch?

Numbers 25:4 (Mechon-mamre translation): "Take all the chiefs of the people, and hang them up unto the LORD in face of the sun, that the fierce anger of the LORD may turn away from Israel"

How does such an image reverse the anger of the Lord that flared up because of the sin of those who adventually would be hanged.


texts:
If someone isn't following inside, "spaces out" a bit and, during the pause after the first perek, mistakenly started to say the pasuk "ish yehudi..."

If that person only said these two words and didn't miss any words from the baal kriah, does he need to hear the megila again?


texts: Is the sefer Toldos Yeshu accepted in the yeshiva circles?

texts: Is the sefer Toldos Yeshu quoted by any big rabbanim? Which version is the most accurate (original)?


texts: Do Rome and Persia's kingdoms still exist?

texts:
The Gemara in Avoda Zara 2b says:

וכי מאחר דחזו לקמאי דלא מהני ולא מידי מ"ט עיילי סברי הנך אישתעבדו בהו
בישראל ואנן לא שעבדנו בישראל מאי שנא הני דחשיבי ומאי שנא הני דלא חשיבי
להו משום דהנך משכי במלכותייהו עד דאתי משיחא
The Gemara asks: But once
the other nations see that every-thing said by the first ones, Rome
and Persia, is completely ineffective, what is the reason that they
come forward? The Gemara answers that they think: Those Empires
subjugated the Jewish people, but we did not subjugate the Jewish
people. The Gemara further asks: What is different about these, Rome
and Persia, which were singled out explicitly, and what is different
about those other empires that come afterward, which were not singled
out and mentioned by name? It is because with regard to these, Rome
and Persia, their kingship extends until the coming of the Messiah.

I suppose we could say that Persia today is basically Iran, but can we really say that Rome still exists today?  Is the Gemara saying something  other than that Rome will exist until the time of Moshiach?


texts: How Was the Karaite Biblical Canon Determined?

texts:
Rabbinic Judaism codifies its biblical canon, The Tanakh, in the Talmud (B.B 14b).

Karaite Judaism rejects rabbinic tradition. At the same time, it recognizes the very same Tanakh only as its source of Jewish Law and practice.

How did Karaites decide on the contents and closure of the biblical canon? Why don't they include I Maccabbes, for example?


texts: Why is al achilat matzah only recited on the seder?

texts: If Al Achilat Matzah is recited on the Mitzva of the Torah to eat Matzah on the night of Pessach, why don't we say it also during the 7 days of Pessach? As it is written "7 days you shall eat Matzot" Shemot 12:15. Isn't that a mitzvah to eat Matzah the 7 days of Pessach?


texts: Clarifications on Mishneh Torah (Ishut 10:16)

texts:
הַמְאָרֵס אֶת בִּתּוֹ קְטַנָּה וּתְבָעָהּ הַבַּעַל לְנִשּׂוּאִין. בֵּין הִיא בֵּין אָבִיהָ יְכוֹלִין לְעַכֵּב שֶׁלֹּא תִּנָּשֵׂא עַד שֶׁתַּגְדִּיל וְתֵעָשֶׂה נַעֲרָה וְאִם רָצָה לְכָנְסָהּ כּוֹנֵס. וְאֵין רָאוּי לַעֲשׂוֹת כֵּן

Though English translations of the Hebrew text already exist, what I am particularly interested in (or rather, puzzled by) are the following three closely-related topics, taken under consideration, and which I felt needed to be brought under closer scrutiny, the former relating to matters of vocabulary or thesaurus, the second to the subject of literal translation, and the latter to grammatical issues:

finding out the various possible [dictionary] meanings of the words כָנְסָהּ and כּוֹנֵס;

translating the phrase וְאִם רָצָה לְכָנְסָהּ כּוֹנֵס as plainly or as literally as possible;

determining whether the aforementioned expression grammatically relates to the future husband, on one hand, or to the girl's father, on the other.

Could someone with working knowledge of (ancient or medieval) Hebrew lend a helpful hand, and assist in this undertaking ?


texts: Chazan forgot Yaaleh VeYavo at Maariv Chol HaMoed

texts:
If a Chazan forgets Yaaleh Veyovo at Shacharis or Mincha - Shulchan Aruch HaRav 126:3-4 says that the Chazan can rely on his repetition of the Shemona Esrei for the forgotten Yaaleh Veyavo. If I am not mistaking this is the way Ashkenazim rule. (I do not know if the Sefardim rule the same or different).

What should a Chazan who is Davening Maariv on Chol Hamoed (when if Yaaleh Veyavo is forgotten one has to ray again) and forgot to say Yaaleh Veyavo do?

A: Repeat Shemona Esrei and make the Tzibur wait.

B: Say Kaddish and Aleinu and then say over Shemona Esrei.

C: Something else.

Sources please.


texts:
I read in Something To Say on page 31, the following:

Rabbi Nosson Finkel of Slobodkah once chided a student for being chronically late to the morning prayers

"Rebbi," the student defended himself, "I'm only human. After all, people are not angels."

"Indeed they are not," replied the Rav. "They are greater."

Are we indeed greater than angels?


texts:
According to Wikipedia, this is Gnocchi: http://en.wikipedia.org/wiki/Gnocchi

How do I know which beracha to make considering it is made from potatoes and is not a normal pasta? Should I just stick to she'hakol?


texts: Source that you can't tell your wife not to lend to others

texts: Although I heard in a shiur that there is a gemara which says a husband is not allowed to tell his wife not to lend to others since she would eventually develop a bad name, I can't find it - are there any sources in Chazal that say this?


texts: I often hear that the maskilim of the 18th and 19th centuries were, without exception, secularists and religious reformers. Is this true or were some/most of them actually religious individuals who happened to have modern/radical ideas about secular culture, like some interpretations of מה”ר Hirsch ז”ל?


texts: Can someone blaspheme to save their life?

texts:
As is well known, one is to die rather than murder a Jew, perform adultery and the like, or worship an idol (Sanhedrin 74a). Is blasphemy (i.e. denying one's dedication to the Torah) permissible to save one's life?

I think I remember seeing somewhere that one actually is to give over their life before denying the Torah or even that they are a Jew, since I don't remember the place, hard for me to determine if this was talking about a hypothetical situation (i.e. die before touching a lady that is niddah etc.) or l'maiseh


texts:
I am seeking sources related to the origin of the physical structure of a shul. Specifically:

Placement of the ark in the front of the shul.
Torah reader's bimah - I've seen 3 arrangements:
Most Ashkenazi shuls have the bimah in the middle
Sefardi shuls (many) have it in the back
Conservative / Reform have it on the bimah where ark is and reader is facing the cong.

What is the source / history behind these placements? I assume some are halacha, some minhag.


texts: When beseeching God, why does the kohein gadol appeal to "the torah of Moshe" and not directly to "your torah"?

texts:
Yoma 6:2 reports what the kohein gadol says over the goat to be offered:

  “Please, ‘Hashem’! They have done wrong, they have transgressed, they have sinned before You, Your people the House of Israel. Please, in the name of Hashem (Bashem)! Forgive the wrongdoings, the transgressions, the sins which your people, the House of Israel, have committed and transgressed and sinned before You, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you [to cleanse you of all your sins; you shall be clean before the Lord”] (Leviticus 16:30)

This seems an odd time to be indirect about attribution.  We're appealing for forgiveness from the One who gave us the torah we cite, but instead of saying "your torah" to make that connection very clear, the kohein gadol says "the torah of Moshe your servant" ( בְּתוֹרַת משֶׁה עַבְדֶּךָ).  Why that phrasing?  Would "your torah" be too direct or pushy?  But at least one notable person in Tanakh uses "your torah"; Daniel 9:11 has both "your torah" and "the torah of Moshe" in the same verse (h/t Alex).


texts: How could Yochanan Kohen Gadol abolish the wakers?

texts:
The mishnah (Maaser Sheni end of 5:15 and Sotah 48a) lists 5 edicts of Yochanan Kohen Gadol including the abolishing of the "wakers" - the singing by the Levi'im in the Beit HaMikdash of Psalm 44:24 - which he felt was only proper to be said during a time of travail, but in his own time when things were good for the Jews it was inappropriate.

My question is how was he able to do so?

He is not the nasi nor is he affiliated with the anshei k'neset hagedolah (to my knowledge). As such how is he able to dictate the service in the Beit HaMikdash?
Unlike certain historical claims which I find to be spurious the Rambam indicates that this Yochanan was Kohen Gadol after Shimon HaTzaddik (Maaser 9:1). If that is the case then surely things at that time (the rule of the Greeks) were no better than during the times of Shimon HaTzaddik. If the latter did not chose to annul the practice why was it done now?


texts: How can two contradictory ideas exist in Matzah?

texts:
מצה embodies two ideas: poor man’s bread (slavery) and free man’s bread (the bread that was made in haste when they left Egypt).  These ideas seem to contradict one another; how can they both exist in one חפצא של מצוה, object of the commandment?

Furthermore, if you look at Rabban Gamliel’s statement that one has to speak of three things to be יצא (fulfill one's obligation), he only lists the one explanation of “free man’s bread”.  Why is the other idea of Lechem Oni (poor man's bread) not included?


texts: Sources for Holding One's Left Hand in Right Hand During Prayer

texts:
What are the earliest sources for the practice of holding one's left hand in one's right hand during prayer? (particular during the Ammidah).

The Talmud Shabbat (10a) notes a practice of holding one's hands during prayer, but does not specify the right hand being over the left.

  רבא שדי גלימיה ופכר ידיה ומצלי אמר כעבדא קמיה מריה

I always associated this with later kabbalists, but R. Avrahan ben HaRambam writes in Sefer HaMaspik L'ovdey Hashem (Halachic portion p. 65; translated from Arabic):

  ידיו שלובות ימינו על שמאלו כעבד נצב בשירות אדוניו, מנומס בעמידתו ירד וחרד

So my question is, is this the earliest known source or are there sources that can conclusively be proven to be earlier.

Update: currently the earliest source is the Mishneh Torah in the answer below. If someone posts an earlier source, the answer will be re-awarded.

Note: if I mistranslated the Gemara, or the Hebrew HaMaspik text, or if the Hebrew text seems to be a mistranslation of the Arabic, please correct.

Note: please only cite sources which definitely predate this. E.g. Mishneh Torah whose (rough) date of authorship is undisputed.


texts:
There's this video for "ancient tefillin wrapping" that shows a wrapping style utilizing the paleo-hebrew characters. The statement is that this method of wrapping is preserved by the "Banei Abir clan of Habbani Yemenite Jewry" but i'm not able to find more information about them. Does anyone know more, or have more pictures of this clan of Jews wearing tefillin?

https://www.youtube.com/watch?v=A5JqkbCputI


texts: Which word is said under the chuppah - זוֹ or זוּ?

texts:
The groom tells the bride under the chuppah:

  הרי את מקודשת לי בטבעת זו כדת משה וישראל

Is the word זו pronounced with a cholam (וֹ) as in "zo" or with a shuruk (וּ) as in "zu"? I have seen both versions in various siddurim; which is it?


texts: Is there any restriction on what constitutes a mezuzah case?

texts: A friend would like to make a mezuzah case for me, but has never made one before.  Are there any restrictions on its construction or design?


texts: Why is "hanging people" such a central theme in the Megillah?

texts:
(inspired by this tweet)

There's so much hanging being spoken about in Megillas Esther.
Any idea as to why this is such a common theme in the Megillah?

2:23

  "וַיִּתָּל֥וּ שְׁנֵיהֶ֖ם עַל־עֵ֑ץ"

5:14

  " יַֽעֲשׂוּ־עֵץ֮ גָּבֹ֣הַּ חֲמִשִּׁ֣ים אַמָּה֒ וּבַבֹּ֣קֶר ׀ אֱמֹ֣ר לַמֶּ֗לֶךְ וְיִתְל֤וּ אֶֽת־מָרְדֳּכַי֙ עָלָ֔יו"

6:4

  " וְהָמָ֣ן בָּ֗א לַחֲצַ֤ר בֵּית־הַמֶּ֙לֶךְ֙ הַחִ֣יצוֹנָ֔ה לֵאמֹ֣ר לַמֶּ֔לֶךְ לִתְלוֹת֙ אֶֽת־מָרְדֳּכַ֔י"

7:10

  "וַיִּתְלוּ֙ אֶת־הָמָ֔ן עַל־הָעֵ֖ץ"

8:7

  " וְאֹתוֹ֙ תָּל֣וּ עַל־הָעֵ֔ץ"

9:13-14

  " וְאֵ֛ת עֲשֶׂ֥רֶת בְּנֵֽי־הָמָ֖ן תָּלֽוּ ... וְאֵ֛ת עֲשֶׂ֥רֶת בְּנֵֽי־הָמָ֖ן יִתְל֥וּ עַל־הָעֵֽץ"

9:25

  "וְתָל֥וּ אֹת֛וֹ וְאֶת־בָּנָ֖יו עַל־הָעֵֽץ"


texts: Can an unintentional murderer leave Ir Miklat for Shalosh Regalim?

texts:
We learn in Parshas Masei about a person who unintentionally murders another.

The halacha is that the unintentional murderer is to flee to one of the Arei Miklat (Cities of Refuge), and stay there until the current Kohen Gadol passes away. If the unintentional murderer leaves the Ir Miklat, the Go'el Hadam (avenger of blood) is permitted to kill the Rotze'ach (murderer), and will be patur (exempt) from judgment. (See Bamidbar 35:21-28.)

Since the Rotze'ach is not allowed to leave the Ir Miklat until the Kohen Gadol's death, what does he do during the Shalosh Regalim, when it is obligatory that every Jewish man aged 13 and older appear in Jerusalem to present a korban?


texts:
In Genesis 43:11 Rashi's commentary on אֵפוֹא is

then: Heb. אֵפוֹא. This is a redundant word, used for stylistic
purposes in the Hebrew

I was under the impression that the Torah is concise to the extent that not one letter is redundant. Is there a discussion of Rashi's comment with respect to אֵפוֹא in other sources?


texts: Naming a baby after a living non-relative

texts: As an Ashkenazi Jew, can I name my child after someone who is alive if they are not a relative or are you not supposed to name a child after the living, regardless of your relationship with them or their religion?


texts: Sources for what happened to Avraham’s Converts?

texts:
In Bereishis (12:5 and in Rashi) we see that Avraham converted people in Charan, and then took them with him to Kena’an.
Do we know what happened to them?

• When Avraham and Lot separated, who did they go with?

• If with Lot, did they die in the war between the five and four kings, or in the destruction of S’dom?

• If with Avraham, did they go with him in his travels?

• Did they (their children) intermarry with Avraham’s family?

• Did they go down to Egypt? (among the non-counted, like the wives of Ya’acov’s sons.)

• Did they come out again, and if so, as the eirev rav or as part of B’nei Yisrael?

Obviously these questions can continue going down the generations until nowadays, but I feel these will be easier to trace.

Sourced answers please. A timeline would be helpful.


texts: If "not in Heaven", can Sanhedrin disregard or contradict a prophet?

texts:
It is a Mitzvah to listen to a prophet (non-capital) and it is a Mitzvah to listen to the Sanhedrin (capital).

While it's accepted that a prophet can't establish new Halochos, he can command on numerous things. In all those things is Sanhedrin obligated to listen to the Navi just like all others or can they disregard or contradict him?


texts:
In the Mishna Berura 75:7

  one who looks at a woman even at her small finger in order to derive
  pleasure transgresses the negative commandment 'do not stray after
  your eyes'  (Bamidbar 15:39). The sages said that even if one
  possesses torah and good deeds [like Moshe Rabeinu] he will not be
  clean of the judgment of Gehinom. A casual looking (reiyah b'alma lefi
  tumo) without deriving pleasure is permitted if not for the aspect of
  mussar. In the book Minchas Shmuel, he proves that an important person
  should be heedful in all situations. The Pri Megadim writes that for
  areas which are normally covered [such as arms or other parts of the
  body] even casual looking is forbidden.

when using the internet for necessary activities such as work or whatever one inevitably comes across pictures with woman not dressed according to jewish halacha. how is one required to act in this situation according to halacha.


texts:
The mitzvah of aliya leregel, the thrice-yearly pilgrimage festival, appears a few times in the Torah.

In Exodus 23:17 it's written:

  שָׁלֹ֥שׁ פְּעָמִ֖ים בַּשָּׁנָ֑ה יֵרָאֶה֙ כָּל־זְכ֣וּרְךָ֔ אֶל־פְּנֵ֖י הָאָדֹ֥ן וגו

However, in Exodus 34:23 it's written:

  שָׁלֹ֥שׁ פְּעָמִ֖ים בַּשָּׁנָ֑ה יֵרָאֶה֙ כָּל־זְכ֣וּרְךָ֔ אֶת־פְּנֵ֛י הָֽאָדֹ֥ן וגו

I understand the first way it is written. Three times a year all your males shall be seen to the Master...

However, the second way, instead of the Hebrew אל, it uses את, which doesn't have an English translation, but is used as a pointer towards a object of a verb. However, I'm not familiar with את being used with passive verbs, such as יראה of this verse.

How exactly is את meant to be understood in the second verse, or it is simply the same as the first
Do any commentaries explain why the change in word usage?


texts: Why is a Ladybug called a פרת משה רבינו?

texts: I know people might consider this a Hebrew language question, but I decided it would be relevent because I'm wondering why a ladybug is called a פרת משה רבינו in Modern Hebrew. To the best of my knowledge, פרת is the Euphrates River, and adding Moshe Rabbeinu's name doesn't make that make any more sense. "Euphrates Moshe Rabbeinu"? How does that make any sense? Is there some Medrash or other Jewish source that might elude to the reason a ladybug is called this?


texts:
Ways of reading Chumash are commonly divided into four headings: p'shat, simple readings; d'rash, exegeses; remez, hints; and sod, secrets. The g'mara and midr'she halacha are full of d'rash: they engage in diyuk, nitpicking, paying careful attention to each word, asking why each word appears where it does. It is commonly said about that that there are no extraneous words in chumash; for example, because Biblical Hebrew sometimes omits "es", the accusative-case marker, a tana derived something from every single es in Chumash. But that's all at the level of d'rash. My question is, what about p'shat? That is, is it true that there is a p'shat-level explanation for every nuanced wording change, for every diyuk? (For example, can every presence or absence of "es" be explained in terms of cadence, unambiguity, or other p'shat-level concerns?) Or does P'shat (my made-up personification of p'shat) sometimes (perhaps often) simply throw up her hands and say "it just is that way, I don't have to have a reason; try asking D'rash"?

Sourced answers strongly preferred.


texts: Must I warn people about an untrustworthy restaurant?

texts: What is my obligation to warn fellow kosher observant people about a Restraurant that is claiming to be "Glatt" Kosher, when in fact it has no Rabbinic Supervision at all and the owner's religious observance would not lead you to believe "Glatt" is something he cares about in his home? Does my obligation change any if at one time under a different name he had supervision as a dairy restraurant but had recently reopened in the same location as a meat restraurant?


texts: Do slaves owned by jews observe shabbat (day of rest)?

texts:
To my understanding it is a commandment of God that those who live among jews observe Shabbat. Historically, slaves owned by jews must have lived among them. Does Gods commandment apply to slaves, if so - was the commandment observed/practiced?

I have become curious about Jewish slave ownership in part because of the centrality of the exodus story to contemporary jewish belief. Discovering that Jews owned slaves has been quite puzzling to me considering I have eaten many passover dinners growing up with Orthodox Jewish grandparents. I am having difficulty understanding how a jew could observe passover celebrating freedom from slavery on Seder night, while at the same time legalize the ownership of slaves, would someone please explain the difference.


texts: Hebrew phrase/term and pronunciation for "the Lord is my high ridge" from Psalm 18.2

texts: I would really appreciate to know the original Hebrew phrase/term and its pronunciation for "the Lord is my high ridge" from Psalm 18.2


texts: Correcting a blemish to do avodah in the Bais Hamikdash

texts:
I was learning Hilchos Bias Hamikdash chapter 8 which discusses the specific blemishes of a human which disqualify a kohen fron doing avodah in the mikdash. One of the blemishes is a Unibrow(one long eyebrow) . Can a kohen with one long eye brow shave the middle and now will not have a blemish ,or do we say that this kohen has an intrinsic blemish?

This question is asking on all of those blemishes, if one does a surgery to correct then do we say that now they can do the avodah. I wanted to bring a proof from halacha 11 which discusses a kohen which has a 6th finger and if he cuts it off then he is kasher to do avodah(if the finger didnt have a bone). So we see that this can be corrected ,so maybe it applies to all blemishes. However, the Rambam does not give this advice for many of the other blemishes.  Does anyone discuss this question?


texts:
I have a friend who does not like it when people say 'chag sameach' on hanukah, claiming that hanukah is not a chag.

What makes something a chag vs. not a chag?


texts: Not sure where it came from, but many people tend to say Yisbarach after the Amen Yehei Shmei Rabbah verse. Where did this come from? Is this correct?


texts: I am looking for advanced Shiurim online which teach Gemara in the Brisker fashion, does anyone know if any (preferably free) classes are available online?


texts: Must a person do Teshuvah on sins done by previous Gilgulim?

texts:
I see that the Chayei Adam in Shabbos and Yom Tov Klal 143, in his explanation for Vidui and ideas for sins to include on the list, has an interesting note for the sins beginning with Beis (translation and emphasis mine):

  אם בעל חס ושלום בעילה אסורה יאמר ״בעלתי בעילות אסורות.״ וכבר כתבתי שנכון לכל אדם לומר כן שמא חטא בזה בגילגול אחר.

  If, G-d forbid, one had illicit relations, he should say “I had illicit relations.” I have already written that it is proper for all people to say this, for perhaps he sinned in this in a different incarnation.

Are there any other Poskim who quote this idea, that one should do Teshuvah for sins one did in other Gilgulim?


texts: Valid Reasons to Break up with a Chavrusa?

texts:
What are valid reasons to break up with a teacher or a chavrusa?

What causes issues in a chavrusa relationship/a teacher-student relationship? Are all these issues reasons to stop learning with someone? If you have solutions to the problems please explain them.


texts: Punishment in this World or in the World To Come

texts:
It says that (in general) Hashem lets a righteous person suffer in this world to cleanse him from sins (so he will have no more sins in the World to Come), while Hashem lets a wicked person prosper in this world so that he will get all his reward here and will suffer in Gehenom.

I have two questions on this:

Let's say there is a standard unit of pain. So in this world, one can only have, say, 5 pains a day while in Gehenom one can suffer 5 million pains a day. Moreover, let's say that a sin is punishable by (say) 5 pains. One does one sin, he gets 5 pains, two sins - 10 etc.

Even if one can't have a sin->pain ratio, as a lot has to do with intent, the idea is there.

Now, if someone sins a million sins, he deserves, say 5 million pains. Why is there a difference if he gets this pain down here or in the world to come?

The only difference should be the time
Moreover, even if you can say "a million pains at once is harder to deal with than one", that should be taken into account when calculating the punishment.
Moreover, if Gehenom is in reality qualitatively harsher, then it seems not fair that a wicked person should have to suffer more than a Tzaddik would for the same act.


texts: Additional reason for putting on and tying shoes in a particular order?

texts:
As discussed in the answers to the question Why does Halacha say to tie your shoes in a specific order?, the primary reason for doing so has to do with balancing preferences for privileging both left and right.  I recall reading somewhere that it was also the reverse order in which shoes are removed from a corpse, and the order we use symbolically differentiates the living from the dead.  But I can neither remember where I might have read this, nor find any reference to it.  Is there any basis to this connection?

(This is my first post on Mi Yodeya, so I apologize if this question is ill-formed or improperly-placed)


texts: Was the Aleinu written for Rosh Hashanah? I just read what I think says this in the Rabbi Sacks intro to RH in the Koren Maczor. Making sure I am reading this correctly.


texts: Was there an Eruv in Jerusalem while the Temple stood?

texts:
Two mishnayot have confused me. The first is in Pesachim, which states that if 14 Nisan was on Shabbat, no one left the Temple Mount with their Korban Pesach until nightfall. The second is in Sukkah, which states that if the first day of Sukkot was on Shabbat they would bring their lulavim and etrogim the night before.

Wasn't there an Eruv in Jerusalem? If there was, it seems to me that they could go home immediately with the Korban Pesach and go to the Beit Hamikdash on Shabbat morning with their lulav and etrog, avoiding a difficult and uncomfortable procedure.


texts: Jesting on Purim in commemoration of Achashverosh?

texts:
In Siman 307:16, the Mishna Berura discusses the problems with frivolity and mentions that even on Purim, merriment is only permitted when done in commemoration of Achashverosh!

What does he mean by that? What part of Achashverosh - or his behavior - are we remembering by being merry?

  וגם בפורים אין מותר רק השחוק שעושים זכר לאחשורוש

BTW:  Achashverosh does not appear even once in Hilchot Purim in the Shulchan Aruch!

The full sources:

Shulchan Aruch 307:16:

  מליצות ומשלים של שיחת חולין ודברי חשק כגון ספר עמנואל וכן ספרי מלחמות אסור לקרות בהם בשבת ואף בחול אסור משום מושב לצים ועובר משום אל תפנו אל האלילים לא תפנו אל מדעתכם ובדברי חשק איכא תו משום מגרה יצר הרע ומי שחיברן ומי שהעתיקן ואין צריך לומר המדפיסן מחטיאים את הרבים: הגה ונראה לדקדק הא דאסור לקרות בשיחות חולין וספורי מלחמות היינו דוקא אם כתובים בלשון לע"ז אבל בלשון הקודש שרי וכן נ"ל מלשון שכתבו התוס' פרק כל כתבי וכן נהגו להקל בזה:

Mishna Berura (59):

נט) משום מושב לצים - וכ"ש ההולך לטרטיאות וקרקסיאות [והם מיני שחוק כדאיתא בעבודת כוכבים דף י"ח] ושאר מיני תחבולות וגם בפורים אין מותר רק השחוק שעושים זכר לאחשורוש [מ"א] ובעו"ה כיום נעשה דבר זה כהפקר אצל איזה אנשים לילך לבית טרטיאות והכתוב צוח ואומר אל תשמח ישראל אל גיל וכו' וגם איכא בזה משום מגרי יצה"ר בנפשם ואחז"ל כל המתלוצץ נופל בגיהנם שנאמר וגו' ויסורין באין עליו שנאמר ועתה אל תתלוצצו פן יחזקו מוסריכם [ע"ש בגמרא עוד]:

Magen Avraham (22) quoted by the Mishna Berura:

  משום מושב לצים. וה"ה ההולך לטרטיאות וקרקסיאות והם מיני שחוק כדאיתא בע"א דף י"ח ומיני תחבולה ולא ידענא מי התיר להם בפורים ואפשר שנמשך להם משחוק שעושים זכר לאחשורוש ועבב"י בח"מ סימן קס"ג ס"ט:

The Bet Yosef mentioned by the Magen Avraham does not reference Achashveirosh


texts:
Is there anywhere in the Torah,where Hashem tells someone to get married to another?

What if someone said to you: Hashem or an angel told me ,that we are getting married?

Is there anything in the Talmud about this question?


texts:
I'm confused regarding several apparently contradictory verses:

Bamidbar 14:33 says that B;nai Yisra'el will wander the desert for 40 years.

In Devarim 1:19 - 22, Moshe says that they arrived at Kadesh Barne'ah, Moshe says "Go inherit the land", and B'nai Yisra'el requests to send spies to spy the land. The verses following that review the story of what happened.

Devarim 2:13-14 says that they arrived at Nachal Zered, and from the time they arrived at Kadesh Barne'a until Nachal Zered was 38 years.

Several questions:

Does this "contradict" G-d's original statement / punishment? It seems to imply that people would die during 40 years in the desert, not 38?
Where are the other 2 years? Were these 2 years at the beginning of the travels meaning the spies were sent in the 2nd year, so the 40 years included 2 years that had passed?
Weren't B'nai Yisra'el supposed to enter Israel immediately after receiving the Torah? Why did they spend 2 years in the desert (assuming answer to prev. question is correct)?
If everyone died within only 38 years, it seems that the "punishment" finished early, as Devarim 2:14 implies. So, were the new generation still supposed to wander for another 2 years?


texts: Why is Rabbi Akiva the symbol of the world's largest religious Zionist youth organization ("Bnei Akiva")?  (maybe even the world's largest zionist organization period.)


texts:
Rav Arush in the Garden of Emunah apparently has a concept that failures are from Hashem see here :

Before making a mistake, a person has apparent free choice not to make a mistake. But, after the fact, one must believe that Hashem willed the mistake!

Are there any other sources that discuss such a thing? What do they say?


texts: If you send away the bird, why is Shiluach HaKen called that, meaning "sending the nest", and not "Shiluach Hatzipor", "sending the bird"? The nest is staying in place!


texts: Trying to understand Targum Onkelos's rendering of סביב

texts:
It seems every instance we have the word סביב in the Torah, Targum Onkelos translates it as סחור סחור, a doubling of the word which I would have assumed would suffice in single format.
See for instance Bereishis 23 17, Shmos 19 12, Vayikra 1 5, Bamidbar 34 12. I could go on, but I won't.

A)Why is this?

B)When a different version of the word is presented we find various choices of words in Targum Onkelos, but none doubled. We find סובב meaning surrounding, and a singular translation of מקיף is given. See Bereishis 2 11 & 13.
See also there 37 7 תסבינה is מסתחרן in Targum Onkelos, a singular version of סחור. The same is in Bamidbar 34 4 & 5 ונסב is ויסחר.

What is the mechanics behind this?

Finally, what was חז׳ל's intention when doubling the word סחור in order to emphasise the turning away? See for instance Shabbos 13a דאמר עולא אפי' שום קורבה אסור משום לך לך אמרי נזירא סחור סחור לכרמא לא תקרב.

If the phrase סחור סחור is in fact the standard Aramaic rendering of סביב as we seem to find in Targum Onkelos, than that doubling does not mean to be extra careful to turn away, so why use that phrase in conjunction with לך לך and in a sentence which seems to imply extra care to stay away?


texts: Can one repeat the name of Hashem when reading from the Torah to get the singing note right (meaning unchanged)?

texts:
Someone reading from the Torah gets the singing note (trop) wrong for one of the names of Hashem, in a manner which does not change the meaning of the verse. He then does not need to go back and repeat the name of Hashem to get the note right (O Ch 142 (1) MB [4]).

Is he allowed to correct himself in this case? Though O Ch 142 (1) says we don’t make him go back, it does say that we rebuke him אין מחזירין אותו אבל גוערין בו; can he correct himself if he wishes to maybe reduce the rebuke?

If he can correct himself, how should he do it? Can he repeat just the name with the right trop or must he complete the possuk and then repeat it with right trop (as I have heard on occasions)?

(See also this parallel question.)


texts: Explanation of the midrash of the Donkey of Moshe

texts:
In Shmot 4:20, Rashi explains that the donkey which Moshe took on the way to Egypt was the same donkey which Avraham used for the akeda (Binding of Isaac), and this is the donkey of the Mashiach.
What is the message the midrash wants to tell us?


texts: Version of the Tanach that pre-dates Jesus

texts: Are there any versions of the Jewish bible (Tanach) preserved today that pre-date Jesus (B.C.E.)? I feel that any version published after this time has a good chance of being biased towards or against Christianity.


texts: Is it possible to keep the entire Torah?

texts:
I once read that when we look at our tzitzit we're reminded of our obligation to keep all 613 commandments (and possibly more). Because it's written: 'And you shall see it and remember all the mitzvot (of) HaShem and you shall do them (Bamidbar 15:39)'. The Chazon Ish relates that fulfilling the mitzvah of tzitzit binds you eternally to the entire Torah.

But how can one really do all the mitzvot or keep the entire Torah?
Aren't some mitzvot only applicable to men, women, priest, judges, kings etc?

R' Elazar Kallir z"l  explains that When the Jewish people are united as one body, with one heart, then that body can observe the entire Torah. Are there more commentaries that teach this principle?


texts: How is it we often see people who are on a mission to do a mitzvah get harmed?

texts:
The gemara quotes Rabbi Elazar no less than six(6) times saying, "שְׁלוּחֵי מִצְוָה אֵינָן נִיזּוֹקִין -- those on a mission to do a mitzvah are not harmed." (Pesachim 8a, 8b (twice), Qiddushin 39b, Chullin 142a (twice).)
There already exists a question on Mi Yodeya that takes this phenomenon for granted, and asks how far it goes. And at the time of this writing, there is only one answer there that begins, "From the ברייתא cited further in the Gemara, it would appear that any and all damages, even of the slightest and likeliest nature and occurring anywhere on one's property are included..."
But this is kind of hard to accept, since it is not that rare to hear stories of someone injured on their way to do a mitzvah.
The gemara does give one exception in one of the discussions of the quote (Pesachim 8b, translation and explanation from the Koren adaptation of R' Adin Steinzaltz):

וְהָאָמַר רַבִּי אֶלְעָזָר: שְׁלוּחֵי מִצְוָה אֵינָן נִיזּוֹקִין! הֵיכָא דִּשְׁכִיחַ הֶיזֵּיקָא שָׁאנֵי. שֶׁנֶּאֱמַר: ״וַיֹּאמֶר שְׁמוּאֵל אֵיךְ אֵלֵךְ וְשָׁמַע שָׁאוּל וַהֲרָגָנִי וַיֹּ֣אמֶר ה׳ עֶגְלַת בָּקָר תִּקַּח בְּיָדֶךָ [עֶגְלַ֤ת בָּקָר֙ תִּקַּ֣ח בְּיָדֶ֔ךָ וְאָ֣מַרְתָּ֔ לִזְבֹּ֥חַ לַֽה בָּֽאתִי׃]״.

But didn’t Rabbi Elazar say that those on the path to perform a mitzva are not [susceptible] to harm throughout [the process of performing the mitzva? The Gemara responds: In a place] where danger is commonplace it is different, [as one should not rely on a miracle,] as it is stated [with regard to God’s command to Samuel to anoint David as king in place of Saul:] “And Samuel said: How will I go, and Saul will hear and kill me; and God said: Take in your hand a calf [and say: I have come to offer a sacrifice to God” (I Samuel 16:2).]

There is a similar comment about  "הֵיכָא דִּקְבִיעַ הֶיזֵּקָא, שָׁאנֵי -- .
where danger is permanent, it is different" on Yoma 11a. Not sure why one says "דִּשְׁכִיחַ  -- commonplace" while the other says "דִּקְבִיעַ -- permanent." Both use the same quote from Shemu'el I as their prooftext. (Thanks to @kouty in the comments for pointing out this source.)
But, I would add, we commonly hear stories of people who were harmed or lost large sums of money while doing a mitzvah in a situation we wouldn't consider dangerous or risky?
So, how do we intellectually honestly deal with this principle?


texts: Badikas Chamatz in courtyards of cities today

texts:
Shulchan Aruch HaRav says:

קרקעית החצר אין צריך בדיקה לפי שעורבין ושאר עופות מצויין שם והם אוכלים כל חמץ שנופל ואפילו אם ידוע לו שיש שם בחצר ודאי חמץ אין צריך ליטלו משם בשעת בדיקת ליל י"ד ואפילו לכתחלה יכול להשליך חמץ לחצר קודם שתגיע שעה ששית וכשתגיע שעה ששית ילך לראות החמץ בחצר ואם עדיין הוא מונח שם שלא אכלוהו העורבים חייב לבערו מן העולם לגמרי מיד שיראנו כמו שיתבאר בסימן תמ"ה
ואין חוששין שמא ישכח לילך ולראותו כשתגיע שעה ששית שאף אם ישכח עליו אין כאן איסור שבודאי נטלוהו העורבין קודם שהגיע שעה ששית והוליכוהו למקום שבאו משם

In summary: Courtyard land does not require Bedikas Chametz because it is a certainty that birds or other animals ate it, and one can even throw Chametz there erev Pesach in the morning.
In contemporary urban settings, while there are birds, they are not so thorough about eating things. See of example this picture of a New York street:

Those who live around there will tell you that that kind of thing will stay around a while.
Note 1: This may be a function of the Chametz more than the birds, as processed foods seem less popular. Drop grass seeds and they are gone in a few hours.
Note 2: The particular picture is in a Makom Hefker - the public street, not a backyard, but the birds are not more active in back yards.
So the question is: in such a setting are there additional requirements for Bedikas Chametz in courtyards and/or limitations on throwing chametz into them?


texts: History of the two versions of the Ritva

texts:
I recall from my time in Yeshiva that the version of the Chiddushei HaRitva in use in the 19th century was clearly not the original (as proved from quotations in the Shita Mikubetzes), and that the original was found recently and is published as the "Ritva HaChadash".

Who wrote the pseudo-Ritva, and how did it enter mainstream circulation? When was the original Ritva lost, and how/where was the original Ritva rediscovered?

EDIT: e.g. here is the title page for a "Ritva HaChadash" on Bava Metziah. If you have Otzar HaChochmah, you can get the whole book. Mossad HaRav Kook apparently also has versions of them; all I could glean was that they were from the Cairo genizah.


texts:
I heard somewhere that when an object was used for mitzvah purposes and becomes dirty because of it, that the dirt is not something to be ashamed of -- it's even something good!

Some examples of this might be an esrog that became dirty after being handled by many people to use for the mitzvah, the wall behind the menorah that got dirty from the fire and smoke, and doing kisui hadam (covering the blood of wild animals and birds that were shechted) by hand specifically.

Where does this idea come from?


texts: Bracha on Food for Life Ezekiel 4:9 Sprouted Grain Bread

texts:
Food for Life manufactures a bread under the Hashgacha of the Kaf-K called Ezekiel 4:9 Sprouted Grain Bread

This bread is flourless and has the following ingredients. Organic Sprouted Whole Wheat, Filtered Water, Organic Malted Barley, Organic Sprouted Whole Millet, Organic Sprouted Whole Barley, Organic Sprouted Whole Lentils, Organic Sprouted Whole Soybeans, Organic Sprouted Whole Spelt, Fresh Yeast, Sea Salt.

What Bracha should be made on this bread?