texts: Theoretically, may a Sidra begin in the middle of a Parsha, besides for Vayechi?

texts:
Rashi at the beginning of Vayechi (Bereishis 47:28) asks:

  לָמָּה פָּרָשָׁה זוֹ סְתוּמָה

  Why is this Parsha “closed”?

As Sifsei Chachamim ad. loc. explains:

  למה פרשה זו סתומה כו'. כלומר קבלה הוא בידינו מעזרא ע"ה שפרשת ויחי הוא תחלת פסקא ולא חדא פרשה היא עם וישב ישראל וכו' ודרך פרשה סתומה שיעורה ט' אותיות והכא כולה סתומה ואין בה ריוח כלל:

  That is to say: There is a tradition in our hands from Ezra, peace be upon him, that Parshas Vayechi is the beginning of a passage, and it is not one parsha with “and Yisrael dwelled” [i.e. the end of Vayigash, whose final passuk begins with that]. The way of a closed parshah is [to have a gap] measuring 9 letters, but here it’s entirely closed, and there is no gap at all.

Is there a problem with beginning a Sidra in the middle of a Parsha, and that’s why the question is asked here? Or is there really no problem with beginning a Sidra in the middle of a Parsha, and the question is merely why the custom is that only at Vayechi do we do so? Or, a third option, even at Vayechi we don’t begin in the middle of a Parsha; Rashi’s wording of “Parsha” implies that the tradition is that this is a new Parsha, just like any other place where there actually is a gap.

Which understanding of the question is correct?


texts: Can you use and move around a telescope on Shabbos?


texts:
This is my first question ever on this forum, so here it goes!

I am a big beer guy. My wife and I love trying different beers. IPAs are my favorite. My wife's favorite are 'sour beers'. A sour beer is not exactly a flavored beer according to my understanding. It is a type of beer that ferments using wild yeast to get in the mix, which produces its sour flavor (I don't know much about it).

I do know that regular unflavored beer does not require a hechsher. What about sour beers (the unflavored sour beers)?

Thanks!


texts: What is the teshuvah for violating a noahide law?

texts: How does one repent for violating a noahide law? Can you simply pray for forgiveness or must you do more.


texts:
This is a more specific asking of "what may a menorah look like", whose answer only regulated candle height.

So long as the artist is mindful regarding the prohibition against idols, may a menorah take any shape?

Or, is a kosher menorah restricted in form to the standard temple candelabrum?


texts: If the older brother was married, is Yibbum still permissible?

texts: Doing a study and I’m trying to figure out the rule surrounding Yibbum, the marriage of an older brother to the widowed sister in law. I can’t find any mention of the older brothers marital status having sway one way or another. Also This study is in the traditional sense, so I’m not looking so much at the current thoughts on it, but what was customary during Roman rule?


texts: Are Kol Ishah and seeing a woman's exposed hair rabbinic prohibitions according to the Shulhan 'Aruch?

texts:
According to the Shulhan 'Aruch (Even Ha'Ezer 21:1), it is:

  ואסור לשמוע קול ערוה או לראות שערה. והמתכוין לאחד מאלו הדברים, מכין אותו מכת מרדות. ואלו הדברים אסורים גם בחייבי לאוין.
  Forbidden to listen to the voice of an 'Ervah or to see her hair, and we strike someone who does one of these things Makkath Marduth, and these things are also forbidden with (regard to women in the category of) general [i.e. not Kareith] prohibitions.

As explained by R' Eliyahu Reingold (from just before the 28 minute mark in this Shi'ur), the point of this language of "general prohibitions" is to include even a lesser classification of the prohibition of Niddah (possibly non-'Ervah) in this prohibition.

But what was left out intrigues me.

Makkath Marduth is a punishment that is usually given to someone who deliberately violates a rabbinic prohibition. Does this mean that the Mehaber holds that listening to Kol Ishah and looking at a woman's uncovered hair are rabbinic prohibitions?


texts: is there an issue in visiting a cemetery while menstruating?

texts:
Is there an issue about going to a cemetery while menstruating?

If so, is it a prohibition or recommendation?

What about going to a cemetery at night?

I was told there might be an issue with this by several people, and I am asking if there is a basis or source for it.


texts: Has the Sefer Abudraham been translated into English?

texts:
I am looking for an English translation of David ben Josef ben David Abudirham's book on tefillah, entitled Abudraham.
Does one exist? If so where could I find it?


texts: I recently moved from New York out west.  I travel between Tucson, Phoenix, Las Vegas and Los Angeles.  I am looking for a Jewish Barber who is experienced properly cutting hair giving consideration to beards and payos. If anyone knows of a barber in any of these areas, I'd be appreciative. Finding an experienced Jewish barber is not all that easy.


texts: Hundred like seventy and seventy like five

texts:
Rashi says on Bereshit 25:7 (Sefaria)

  מאה שנה ושבעים שנה וחמש שנים A HUNDRED AND SEVENTY FIVE YEARS — (lit, a hundred years, and seventy years and five years) — at the age of one hundred years he was as strong as at seventy, and at the age of seventy he was as five — without sin.

Why did Rashi get the number 70 for the strength? What happened to Avraham Avinu at 70 years old for Rashi to say strong as at 70?


texts: When mashiach will come will Batei midrashim be transplanted to Israel?

texts:
I believe I heard that when Mashiach comes the batei midrashim (houses of study), batei knessiot (synagogues) and even houses of Jews outside Israel will fly or be transplanted to Israel.

Has anyone heard the same or has a source?


texts: What is the Halachah if someone lost an object despite efforts to protect it?

texts:
If someone charged with guarding an object took protective precautions, but it nonetheless disappeared, what is the Halachah?

Let us assume they were not paid for their guardianship, nor were they allowed to use it.


texts:
In addition to the lighting at home, Chanuka candles are lit in shul to publicize the miracle, with the brachot (O"C 671:7).

Which minyanim do this?  All maariv minyanim in the shul(*)?  Just a shkiya mincha/maariv?  Just the earliest maariv in the shul?  Just the "main" maariv, whichever one that is?

Does a plag mincha/maariv minyan light?  (Most relevant in the southern hemisphere.)

(*) I'm assuming here that they all take place during a time when you can light candles.  A 3AM maariv would be excluded in most places, but I've never seen one.


texts: Why does this perek in Melachim Aleph not mention Achov's name?

texts:
This passage in Melachim continuously calls Achov "King of Israel". The perek before, it references him by name. When it comes to Yehoshafat, King of Yehudah, it says his name many times.
Why does the sefer stop using Achov's name?
Granted, his name is mentioned later on in verse 20, but only as a quote from Michayhu. Later on, it goes back to mentioning him sans name.


texts:
During the first few days of Elul, I will be away in a city with no minyan.  I have a shofar, but was wondering whether a yachid blows a shofar if possible.

On the one hand, the reasoning exists, but perhaps the minhag is similar to the primordial shofar blowing which was public (in the machane).

Since writing this question, I was able to access a Shearim Metzuyanim who quotes shu"t Tzitz Eliezer that Elul Shofar is only b'tzibur for "multiple reasons".  Because of my circumstance, I was unable to get the Mare Makom.  This question is still open for anyone who can access the reasons or share a different approach.


texts: How much of the sefer torah did the king read each day?

texts:
According to D'varim 17:18-20, a king was required to write for himself a sefer torah and read from it each day ( וְקָרָא בוֹ כָּל-יְמֵי חַיָּיו).  This doesn't say he had to read the whole sefer each day (it doesn't say kol), which also seems like it would be impractical.

What did he read?  Did he read it sequentially over time, for example following a daily parsha division?  Were there certain parts he was to read every day?  Did he just choose something each day?  And how much was he to read -- a single verse, a minimum number of verses, a large amount?

(Inspired by this question.)


texts: What is the source for the Kallah's circling the Chasan 7 times?

texts: What is the source for a Kallah (bride) to circle her Chasan (bridegroom) seven times at their wedding?


texts: When does a Sefer Torah become a Sefer Torah?

texts:
According to this site, there is practice to accord to a Sefer Torah certain separateness and to refrain from touching it. On this page, there is a picture of a scribe who is writing the text and it looks like he is touching the parchment.

At what point in the creation/writing process does the Sefer Torah become an actual Torah that would require that it not be touched? Is it when the Sofer starts writing it (or putting sirtutim on it), and he isn't touching it in that picture, or when the last letter is completed, or some other moment?


texts: When does a place become a shul w/r/t saying me'ein sheva Friday nights?

texts:
Shulchan Aruch, Orach Chaim 268:10 plus commentaries gives the rule that me'ein sheva (magen avot etc) isn't said at a private home, because it lacks the regularity of a shul.

If someone has a regular minyan at their home, at what point can it be considered a shul? The Mishnah Berurah there mentions having a sefer Torah - is this a hard-and-fast requirement, or is consistency over a certain (what?) period of time all that's needed?


texts: Why are leaving shabbos before coming into it

texts:
Possible Duplicate:
  Kol Mekadesh - sung Friday Night - המאחרים לצאת מן השבת וממהרים לבא

  המאחרים לצאת מן השבת וממהרים לבוא

Loosely translated those who rush to leave the Shabbos and rush towards its coming.
Why are we mentioning leaving Shabbos before coming into it?


texts: Why not read missing words (in Esther) from a printed copy?

texts:
Kitzur Shulchan Aruch 141:19:

  צבור שאין להם מגילה כשרה כדינה מכל מקום אם היא כתובה כהלכתה רק שחסרים איזה תיבות באמצעה כיון שלא חסר בה ענין אחד שלם יכולין לקרות מתוכה עם הברכות והטעות יקרא הקורא בעל פה או יאמר לפניו בלחש מתוך החומש

In my own loose translation:

  A community that has no valid m'gila: Nonetheless, if it's written on parchment properly, but [the problem is that] it's missing some words in the middle, since no entire topic is missing, they can read from it, with [recitation of] the blessings [before and after reading]. The reader should recite the missing part by heart or someone should say it quietly it to him from a printed book [so he knows what to say].

Why shouldn't he read it from a printed book, himself? That seems easier than having someone read it to him quietly.


texts: What are these marks with the numbers designating the Jewish years on this calendar?

texts: I can see that the Hebrew is Elul 775 to Tishrei 776. What are those marks prior to the Hay and the Vav?


texts:
Suppose someone part of a work of Torah and, later, picks up where he left off. Can he make a siyum (e.g. to exempt b'choros from fasting erev Pesach or to allow wine before 9 Av)?

Possibly this depends on circumstances, in which case please detail the different cases in your answer. Some things that I suspect might possible matter are the length of the interruption, the intent of the original study (to learn the whole thing or just a bit), and the amount studied (an entire chapter or the like versus a fractional piece).


texts:
Inspired by this answer.

Bamidbar Rabbah 2:7 describes the symbol on Issachar's banner as the sun and the moon.

I have researched the topic of what it is permitted to draw, and it seems that drawing the sun, moon, stars, or planets is universally prohibited. The only exception is made in the Shulhan Aruh for pedagogical purposes.

How could Issachar fly such a banner? Was it a reference for Kiddush Levanah and Birkat Hachama, since they knew the times? (v.33)

Sources please!


texts: Is a shul allowed to refuse an aliyah to an "improperly dressed" Cohen or Levi?

texts:
Some shuls have a "dress code" requirement in order to receive an aliya. For example, I know of a shul that requires wearing both a button-down (dress) shirt and tie to receive an aliyah.

Suppose that there is only one Cohen in shul, but he is not dressed appropriately according to the shul's rules. Is the shul allowed to refuse to give the only Cohen an aliyah and substitute a Levi or Yisra'el?


texts: In relation to the verb to shoot, what does torah mean?

texts:
In relation to the hebrew verb to shoot YaRaH, what does torah literally mean?

If the word torah comes from the hebrew verb, to shoot, then what does torah literally mean? does it mean "shooting" or "shooting direction" or "direction", etc.?

The words that are often used to translate torah is law or teaching, but these two words are interpretations and not literal translation of the hebrew word torah, if the hebrew word torah come from the hebrew verb, to shoot.


texts: Eating indoors when it's raining on Sukkos

texts:
If it is raining enough to make eating in the Sukkah unpleasant (enough to ruin the soup or so), then one is exempt from eating in the Sukkah.

Let's say that someone was on their way out to the Sukkah to eat, when it suddenly started raining. Is there any value to postponing their meal until it stops raining in order to be able to eat in the Sukkah, or once it is raining is it just as good to eat inside?

What if someone was not planning on eating, but then it started raining and they "took the opportunity" to not have to go out to the Sukkah to eat?


texts: Source for Hashem standing up for a zaken

texts:
Yerushalmi, Bikkurim 3:3 (also, Y. Rosh Hashanah 1:3) says that Hashem stood up before a zaken for the first time:

  רבי סימון אמר הקב”ה (ויקרא יט) מפני שיבה תקום והדרת פני זקן ויראת
  מאלהיך אני ה’ אני הוא שקיימתי עמידת זקן תחילה

Where or when did this happen?


texts: PTIJ: Why would the tzaddikim be barred from the carrying bars?

texts:
King David tells us in Tehillim (55:23) לא יתן לעולם מוט לצדיק, [Hashem] will never give a carrying bar/pole to a tzaddik.
Now, granted, such poles have sometimes been used for nefarious purposes, like when the Spies used them to carry back gigantic fruit from Eretz Yisrael in order to slander the Land (Bamidbar 13:23 and Rashi there). But on the other hand, a מוט was used to carry the Menorah and other sacred vessels of the Mishkan (Bamidbar 4:10, 12), and even the carrying poles of the Aron are sometimes called מוטות (I Divrei Hayamim 15:15, and Rashi to Shemos 25:13).
So why are such bars barred to the tzaddikim?

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


texts: Why is there a difference of opinion about whether modern magic is prohibited or permitted?

texts:
I'm an amateur magician.

All of the Ashkenazi rabbis that I've talked to said that as long as my audience knows that I am just doing tricks and not real magic, the Torah allows me to perform magic tricks for them.

But all of the Sephardic rabbis that I've heard said that modern magic is prohibited even if the audience knows that it's just tricks. Why is there a difference of opinion?


texts: Where can one find a complete guide to Hebrew numerals?

texts:
I am looking for an instruction resource on Hebrew numerals that is comprehensive, insofar as it:

lists all (or nearly all) of the euphemistic exceptions in frequent use (such as "chai" for 18, רחץ instead of רצח, etc.)
describes the protocol for reordering digits to avoid writing Hashem's name

and

discusses what is done in speech, for example when certain numerals are read as words (i.e. "Lag"), and how one pronounces reordered numbers.

Can anyone refer me to such a resource? (...Or provide the information here?)


texts: Like the title says: how often should one have his tefillin inspected, and why was such a frequency chosen?


texts: What other work can a mashgiach do in a kosher restaurant today?

texts: In a kosher restaurant today, must the mashgiach (kosher inspector) spend 100% of his time watching everything, or can he do some other work in the restaurant?  How much work?  I know this may vary from kosher agency to kosher agency, so multiple answers ("I've seen this policy in my town") are fine.


texts: Where's the g'mara about Yishay's divorce (or was it separation?) and David's conception, please?


texts: According to the Rambam, why is Achiya considered Dovid Hamelech's student?

texts:
The Rambam writes (in his Introduction to Mishneh Torah):

ואחיה השילוני מיוצאי מצרים היה ולוי היה ושמע ממשה והיה קטן בימי משה והוא קיבל מדוד ובית דינו.
Achiah of Shiloh was one of those who experienced the exodus from Egypt. He was a Levite and heard [teachings] from Moses. He was, however, of low stature in Moses' age. Afterwards, he received the tradition from David and his court.

I can understand why Achiya wouldn't be considered a student of Moshe, if he was 1 year old when he left Egypt, he would be just a 39 year old when Moshe passed away.
But by Dovid Hamelech's time he was several hundred years old! Did he have to be that old before he matured into a full fledged scholar? Or was he simply not learning the whole time (kind of like Rabbi Yochanan Ben Zakkai who was a businessman for 40 years, learned for 40 years, and was on the Sanhedrin for 40 years)?


texts:
Throughout the Torah and Talmud we see that there are 6 cities of refuge: 3 on one side of the Jordan, and 3 on the other side of the Jordan.
In this week's Parsha (Shoftim, Perek 19, Pasuk 9 says that we will add three more to the current three.
Rashi comments on this pasuk that it means we will have 3 more in addition to the current 6.
What does this mean; does this mean in the future, in the times of Moshiach, there will be 9? What was Moshe referring to when he said 3 more?


texts: Don't know which way to face to pray. Why use the method of the Biur Halocho?

texts:
Shulchan Oruch O. Ch. 94 (3) says

  מִי שֶׁאֵינוֹ יָכוֹל לְכַוֵּן הָרוּחוֹת, יְכַוֵּן לִבּוֹ לְאָבִיו
  שֶׁבַּשָּׁמַיִם.

  If he does not know the  direction in which to pray, he should direct
  his heart to his Father in Heaven.

On this the Biur Halocho says

  “It seems that it is good for him to turn his face to one of the other
  directions.”

What is the point of the comment of the Biur Halocho?

The only thought I had was that by  turning away from his direction of travel he might think less about travelling and more about his prayer.


texts: Why do we still blow shofar during mussaf?

texts:
The gemarah (rosh hashana 32b) asks why we wait until mussaf to blow the shofar and answers that the ruling enemies of the Jews mistook the shofar sound for a rallying war cry and forbade it. They also positioned guards to check to see if it was being sounded. However the guards got lazy and by mussaf they would abandon their post. Tosfos asks why, in their own time years later after the fear of reprisal had abated, we didn't re-institute an earlier tekia, they answer that perhaps it would reawaken the enmity.

Why then do we not blow shofar earlier nowadays? Zrizim makdimim l'mitzvos.


texts:
The mishna, M'nachos 71 amud 1, says:

  קוצר לשחת ומאכיל לבהמה

That is, under the circumstances described there (not important for this question), one is allowed to cut his grain לשחת and feed the produce to his animal. What does "קוצר לשחת" mean exactly?

Pin'chas K'hasi translates "שחת" IIRC as מספוא, which modern-Hebrew dictionaries say means animal feed. That'd mean "קוצר לשחת" means "he may cut [grain] for animal feed" — but that's clearly incorrect in light of the g'mara (amud 2) that discusses קוצר לשחת and feeding humans ("לאדם מי שמעת ליה").

Nor can it be referring to cutting the grain at an early stage of development, as the mishna itself discusses קוצר לשחת when the grain is developed ("משהביא שליש").

So I suppose it must be referring to a certain method of cutting the grain. What method? Or, if not that, then what does it refer to?


texts: Why has a single daled knot become the "standard" on tefillin?

texts:
It has been brought to my attention that originally, both Ashkenazim and Sephardim used a square knot (also called the "double-daled knot") on the tefillin shel rosh, but when the daled knot was invented, tefillin makers began tying it in place of the square knot.

It seems that in general, the Ashkenazi custom is to use a square knot, while the Sephardi custom is to use a daled knot. There are, of course, exceptions to this: various Chasidic groups use the daled knot, and certain Sephardi communities use the square knot (such as the London community).

Some have told me that the use of the square knot is obsolete, and that one should use the daled knot, even if his family custom is to use a square. Some have even cited Rav Soloveitchik in this.

A few questions:

What are the origins of both knots?

Is there a reason why Ashkenazim use a square knot while Sephardim use a daled? Also, considering that Spanish-Portuguese customs usually reflect an older Sephardi tradition, does this mean that the older custom is to use a square knot?

Why would a daled knot be preferred, when it seems the square knot is older?

If you look at companies which sell tefillin online (whether this is a good idea or not aside), the default option is to have a daled. Square knots are usually tied upon special request. Could it be that the daled knot is much easier to tie?


texts: The Halachic issues for the preparation of Green Loose Leaf tea

texts:
What are the halachic issues regarding a tea which is brewed with a bug on one or more of the leaves?

Either for;

a) Loose leaf tea
b) In a tea bag


texts: Uniqueness of the phrase "Shabbat Shalom"

texts: Why does only Shabbat get described as "Shalom," as in the greeting "Shabbat Shalom"? I don't hear anyone saying "Yom Tov Shalom" or "Purim Shalom", etc.


texts: Is there any Halacha or Minhag that specifies if red or White wine should be used for the four cups of wine during the Passover seder and does it matter what you use to spill out during the 10 plagues?


texts: Washing hands on Yom Kippur during pandemic

texts: From what I understand, halacha places a limit on washing hands on Yom Kippur up to knuckles. Does anyone know of a psak which waives this limitation (up to knuckles) and allows a more extensive washing due to Covid-19?


texts:
Who should be asking a niddah shaala (question): the woman or her husband? Or perhaps there is no difference? Or does it perhaps depend on what the shaala is?

Are there any concerns with one or the other asking that should be considered?

What is the common practice?


texts: How are Kohanim supposed to position their hands and in what shape during Birkhat Kohanim?  Answer with most opinions backed by sources wins.


texts: Learning while the Chazzan recites piyutim

texts:
During the Chazzan's repetition of the Shemoneh Esrei, one is generally required to pay absolute attention and avoid learning etc.

What about when the Chazzan is reciting piyutim during his repetition? Need one focus on his words, or can one learn or engage in other activities? After all, piyutim are not required (the repetition's valid if they're omitted), and there's less of a problem of berachah levatalah.


texts: Why are there different intro. prayers for calling the Kohen aliyah on Shabbat vs. weekday?

texts:
Prior to calling the Kohen aliyah for Torah reading, there is an introductory paragraph said by the gabbai or ba'al kri'ah. Following is Nusach Ashkenaz as found in Art Scroll and Birnbaum, Ashkenaz, among others.

During weekday and Shabbat afternoon readings it begins with

ותגלה ותראה עלינו בזמן קרוב

On Shabbat and Yom Tov Shacharit, the paragraph begins

ויעזור ויגן ויושיע

I initially thought that the reason that the Shabbat paragraph was shorter is related to the general "concept" that we avoid making requests on Shabbat. However, both paragraphs look like a formulation of a request.

Why are there two different versions? Is there something special conveyed by these versions that makes one more appropriate for weekday or Shabbat / Yom Tov?

Related to this, if Shabbat is "special" in some way, then why do we revert to the weekday format for Shabbat mincha? Is the reason related more to the "type" of reading, i.e. Shabbat mincha reading is identical to the reading the rest of the week? (except for next week :-0)


texts: Is G-d chasing out the Cananite nations or does B'nai Yisra'el have to do this?

texts:
There appears to be a conflict of ideas regarding who should rid the land of Cana'an from its inhabitants:

Exodus 23:28-29 (Sefaria):

  וְשָׁלַחְתִּ֥י אֶת־הַצִּרְעָ֖ה לְפָנֶ֑יךָ וְגֵרְשָׁ֗ה אֶת־הַחִוִּ֧י
  אֶת־הַֽכְּנַעֲנִ֛י וְאֶת־הַחִתִּ֖י מִלְּפָנֶֽיךָ׃ לֹ֧א אֲגָרְשֶׁ֛נּוּ
  מִפָּנֶ֖יךָ בְּשָׁנָ֣ה אֶחָ֑ת פֶּן־תִּהְיֶ֤ה הָאָ֙רֶץ֙ שְׁמָמָ֔ה
  וְרַבָּ֥ה עָלֶ֖יךָ חַיַּ֥ת הַשָּׂדֶֽה׃

  And I will send the hornet before thee, which shall drive out the
  Hivite, the Canaanite, and the Hittite, from before thee. I will not
  drive them out from before thee in one year, lest the land become
  desolate, and the beasts of the field multiply against thee.

The above verse seems to imply that G-d will do the work. But,

Numbers 33:53:

  וְהוֹרַשְׁתֶּ֥ם אֶת־הָאָ֖רֶץ וִֽישַׁבְתֶּם־בָּ֑הּ כִּ֥י לָכֶ֛ם
  נָתַ֥תִּי אֶת־הָאָ֖רֶץ לָרֶ֥שֶׁת אֹתָֽהּ׃

  And ye shall drive out the inhabitants of the land, and dwell therein;
  for unto you have I given the land to possess it.

Seems to imply that the people have to do the work.

Which is it? Is it a bit of both? If so, who does which part?


texts: Eating outside of a Sukkah - Negative or Positive commandment?

texts: On Sukkoth we are required to dwell in a Sukkah, which is generally minimally defined as at least eating our meals (which in turn is generally minimally defined as grain-based products) inside the Sukkah.  If one was outside of a Sukkah (whether outside unsheltered entirely or inside a building) and ate something that meets the minimum definition of a food that is required to be eaten inside a Sukkah, would that be an activity that falls under the category of a Lo Tha'aseh (prohibition), a Bittul 'Aseh (not actively fulfilling a positive commandment), or an Isur 'Aseh (prohibition due to falling outside the requirements of a positive commandment)?


texts: If someone can't finish the month financially, and has to borrow or take gifts in order to feed his family, does he still have to give Maaser from his salary?


texts:
Parshat Mishpatim says of the 70 elders who went up on Har Sinai with Moshe and Aharon:

  וַיִּרְאוּ, אֵת אֱלֹהֵי יִשְׂרָאֵל; וְתַחַת רַגְלָיו, כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר, וּכְעֶצֶם הַשָּׁמַיִם, לָטֹהַר.
  And they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness.

Later, Ki Tisa says, when Moshe asks to see God's glory:

  וַיֹּאמֶר, לֹא תוּכַל לִרְאֹת אֶת-פָּנָי:  כִּי לֹא-יִרְאַנִי הָאָדָם, וָחָי.
  And He said: 'Thou canst not see My face, for man shall not see Me and live.'

How do we reconcile these two passages?  The verb ראה is the same in both places.  If the 70 elders can "see" God, how is it that God is not able to let Moshe "see" him later?

Of course God is free to enact whatever rules he chooses, but is there another way to read these two passages?


texts:
Shalom. I have a doubt that assails me.
In this text from Talmud (b.Kiddushin 41a) the marriage of a minor is not prohibited but not recommended, in contrast to laws that allow it (b.Sanhedrin 54b, 55a-55b; b.Yebamoth 57b-60b etc) and he says in the name of Rab Judah:
דאמר רב יהודה אמר רב: אסור לאדם שיקדש את בתו כשהיא קטנה, עד שתגדל ותאמר בפלוני אני רוצה. Rab Judah said in Rab's name: One may not give his daughter in betrothal when a minor, [but must wait] until she grows up and says: “I want So-and-so”.
It refers to an orphaned minor in view of the possibility of "me'un" or common minor? This is primarily my question.
Because.... Adin Steinsaltz says:

Ritva cites another explanation, according to which the statement in Kiddushin refers to a minor girl who has a father, whereas the statements in our Gemara refers to an orphan girl.» (Adin Steinsaltz, The Talmud: The Steinsaltz edition: A reference guide, Random House, New York 1989, p. 242)

It can be deduced that B. Kiddushin 41a does not concern at all the engagement of any minor daughter but of a fatherless girl? In fact, only a fatherless girl can escape an unwanted marriage (b.Yebamoth 107b).
Maybe (Tosafot, Kiddushin 41a, ad loc. “Asur le-adam”) "It is still our habit to promise our minor daughters". Ritva and also Maimonides, Ishut 11,12-19 have misunderstood B. Kiddushin 41b?
The fundamental thing is that, in fact, it is allowed for a father to engage an underage daughter can be found in the same treatise precisely in Kiddushin 2a-3b.
Ephraim Urbach (1912-1991) illustrious Jewish scholar of Judaism known above all for his reference works on rabbinic thought, the sages, and for research on Tosafot: «The law that a man has the right to give his minor daughter in marriage (Kiddushin 2:1) is deduced from the Torah, as it is written, “I gave this man my daughter to wife” (Deuteronomy 22,16; TB Kiddushin 3b). It seems, however, that if a person died and left a minor daughter, it was an accepted custom that her mother or brothers could give her in marriage with or without her consent.» (Efraim Elimelech Urbach, The Halakhah, its sources and development, Massada Publishing, Jerusalem 1986, p. 35)
Statements that do not coincide with Rab's judgment at all. Judah confirms that what sentenced in b.Kiddushin 41a is only an aggadic and not halachic declaration.
So, the question what Steinsaltz says about Kiddushin is true? I rephrase the question, does Kiddushin 41b speak of an orphan and therefore Maimonides had an oversight to make "me'un" universal?
Shalom.


texts: Source for "אין שמחה כשמחת התרת הספקות"

texts:
Some people in my synagogue this morning were discussing the aphorism

  אין שמחה כשמחת התרת הספקות
  there's no joy like the joy of the resolution of doubts

or words to that effect. Specifically, they were trying to remember where the line comes from. (One of them thought it was from the Rambam.) Googling led me to the commentary of M'tzudas David to Mishle 15:30:

  אין בעולם שמחה כהתרת הספקות
  the world has no joy like the resolution of doubts.

Does anyone know an earlier source?


texts: If there is video cameras all over the house and is being recorded,is this considered a problem of yichud or do we say that since they know they are being watched they would never commit a sin?


texts: I am having difficulty in understand the meaning of Tzadik. Maimonides says "One whose merit surpasses his iniquity is a tzadik". I have trouble in understanding this sentence. Can someone explain the meaning of the word, what Maimonides means by this sentence? Also how does one become a Tzadik?


texts: What do broken thumbs mean on a grave stone?

texts:
Often on the grave stones of kohanim there is an engraving of two hands with fingers spread as kohanim do during birchas kohanim. (For an example drawn randomly from Google Images see here.) What does it mean if the thumbs of those hands are engraved broken?

(This appears on a gravestone in the United States of which I will post a picture if I can get one.)


texts: How do people daven so quickly, and what's the support for it?

texts:
I learned that one must clearly enunciate every word of tefila.  At the least this would include Shemoneh Esreh and Shema, but one might presume it includes the entire prayer service.  This question can easily apply to whatever definition of tefila one uses.

In many shuls, the prayer leader is generally careful to clearly enunciate every word.  However, in some synagogues the pace of prayer is so fast that it seems physically impossible.

Granted, I have been davening for only about eight years, and a lot of these people have been davening for many decades.  Still, there's a certain physical limit to rate of speech.  It would seem, therefore, that in these synagogues they are not really enunciating every word - that or they are employing some form of kefitzas hadiburim.

I want to stress that I am not in any way condemning this practice or saying that it is in fact better to spend more time on tefila than on learning, which I assume is the impetus to pray quickly in the first place.  On the contrary, I think both ways are very good, and I am not passing any judgements at all, Heaven forbid.  I'm sure that this practice is well supported.

But please, help me understand:

What exactly is the practice here?

Slurring all words together into a long drone?
Only saying certain words and scanning the rest?
Only saying the beginnings and endings of each part?
Something else?

Also, what is the halachic support for the practice?


texts:
In Al Hannisim we say:

לְהַשְׁכִּיחָם תּורָתֶךָ וּלְהַעֲבִירָם מֵחֻקֵּי רְצונֶךָ
"To make them forget Your Torah and violate the decrees of Your will"

In this context what is the meaning of Torah and what is the meaning, or better said, the difference between תּורָתֶךָ and מֵחֻקֵּי רְצונֶךָ?


texts: Why is the big bang considered a proof for Jewish tradition

texts:
From the little I understand of the Big Bang (and that is VERY LITTLE), It states that the universe was in a very high density state and then expanded.

This is commonly used as a proof that the world had a beginning and thus torah tradition and science are not at odds. Dr. Gerald Schroeder wrote a book claiming this very position.

However, I was just thinking that the theory itself claims that there was a pre-existing kernel of mass that exploded and expanded. Thus, it was not a creation out of nothing.

Also doesn’t it presume that there was a "space" for it to expand into. Again, another previously extent object or matter.

Why is this a proof? Am I wrong I my understanding of the theory?


texts: Why is a regular razor not allowed while some electric ones are permitted

texts:
According to this article it is not allowed to shave with a regular razor while it is allowed to use an electric razor as well as a depilatory (i.e., a chemical substance used to destroy the hair in order to remove hair as well as prevent future unwanted hair growth). The reason given is that shaving pulls the hair taught and destroys the beard. If the beard can still regrow, unlike the result of continual usage of depilatory, how is the beard considered to be destroyed anymore than after using an electric razor?

Also if shaving against the grain (i.e., cutting the hair opposite to the natural direction of hair growth) pulls hair taught and cuts it below the skin why wouldn’t shaving with the grain be allowed as the hair and skin would not then be pulled taught?

Thank you for any insight or explanation.


texts: Berachot 3a - Did Tosafot mix up the tannaic opinions?

texts:
The first couple of pages of Masechet Berachot deal largely with the various tannaic opinions as to the earliest time for the recital of Shema at night. The Talmud tries to figure out which of these opinions are in conflict with each other.
The original opinion mentioned in the Mishnah was משעה שהכהנים נכנסים לאכול בתרומתן – when kohanim that had been impure can eat terumah. One Beraita cited contains R. Meir's opinion that the earliest time is משעה שבני אדם נכנסין לאכול פתן בערבי שבתות – when people eat on Friday night. Another Beraita has R. Meir of the opinion that it is משעה שהכהנים טובלין לאכול בתרומתן – when the kohanim perform their ritual ablution.
The Talmud notes that R. Meir seems to have two contradictory opinions here, and it answers that it was in fact a tannaic dispute as to what R. Meir really held. This brings us to Tosafot.
Tosafot is ostensibly explaining why the Talmud did not offer another possible way to avoid the contradiction:

דלא מצי למימר בשעה שבני אדם נכנסין וכהן חד שעורא הוא דאם כן רבי מאיר היינו רבי אחאי לפי' רש"י שפי' שרוב בני אדם נכנסין להסב דהיינו בע"ש
It couldn't say that "the time that people enter" is the same as "kohen" because  if that were the case then R. Meir would be the same as R. Achai, according to the explanation of Rashi who explains that [the time of] "most people enter to dine" is on Friday night.

The term "the time that people enter" is R. Meir's view in the first beraita. The term "kohen" is the view in the Mishnah. The term "most people enter to dine" is the view of R. Achai in the last beraita.
In essence, then, Tosafot is saying that R. Meir's view in the first beraita cannot be identical with the view in the Mishnah because then (according to Rashi's explanation) it would be identical with R. Achai's opinion in the last beraita (and R. Meir in that same beraita is ostensibly arguing with R. Achai.
I see several potential issues here:

Why does Tosafot raise the possibility that R. Meir's view in the first beraita is the same as the view in the Mishnah? It is already clear from the Talmud that this cannot be, for R. Meir in that beraita is disputing the Sages who give the same time that the Mishnah does (i.e. "kohen").

How would it help if R. Meir in the first beraita is in agreement with the Mishnah? The current question being dealt with is not how to reconcile R. Meir with the Mishnah, but how to reconcile R. Meir with his own opinion in the later beraita where he gives the time as משעה שהכהנים טובלין לאכול בתרומתן

If, as Rashi explains, R. Achai's opinion of משעה שרוב בני אדם נכנסין להסב is referring to Friday night, then the issue of R. Meir being the same as R. Achai exists even without positing that R. Meir's view is identical to that of the Mishnah.

What I would have expected here would have been for Tosafot to say that you can't say that R. Meir in the first beraita (משעה שבני אדם נכנסין לאכול פתן בערבי שבתות) is identical to R. Meir in the second  beraita (משעה שהכהנים טובלין לאכול בתרומתן) because then R. Meir in the second beraita would be saying the same thing as his disputant R. Achai. That would be a simple explanation for why the Talmud had to resort to saying that there was a dispute about R. Meir's opinion. But that does not seem to be what Tosafot is saying.

Am I missing something here? Is there perhaps a textual emendation that switches the terms in Tosafot around a bit? Or is it possible that Tosafot mixed up some of the opinions?


texts: Is one allowed to vote for an election candidate during chol hamoed?

texts: It seems like it goes against the spirit of the holiday to have to go out of one's way to vote. But what if it's for the sake of Heaven (example being a candidate being more pro-israel)?


texts: What is the function of "Eloheinu" in blessings?

texts:
Many blessings open with the familiar formula:

  ברוך אתה יהוה אלהינו מלך העולם

In additions, many blessings close with the familiar shorter formula:

  ברוך אתה יהוה

Now, we know (Berakhot 40b, Rambam Berakhot 1:5, ShA OC 214) that a proper blessing needs to contain mention of both God's name and His kingship (Shem uMalkhut). Clearly "יהוה" is a part of the former of those requirements and "מלך העולם" is a part of the latter. Where does "אלהינו" fit in?

On the one hand, אלהינו is a name of God which cannot be erased (Rambam Yesodei 7:2, ShA YD 276:9) so it seems to be part of the "Shem" part of the formulation. Mishna Berura (214 sk 4) rules that אלהינו alone can function as the Shem in a blessing. Indeed the combo "יהוה אלהינו" appears quite frequently in Tanakh (with conjunctive Trop on the first word), and, even when unwarranted, people automatically run them together.

On the other hand, in the shorter closing formulation of longer blessings the chosen name of God to use is not "יהוה אלהינו" but just "יהוה". I can accept that Malkhut need not be mentioned again at the conclusion, but why should only part of the Shem be left out? It's worth noting that the name אלהינו has associations with Divine Judgement which in a certain sense fits more with Malkhut than Shem.

I note that in many prayer books there are Trop marks on the blessing preceding the Haftarah, opening with בר֨וך את֤ה יהוה֙ אלהינו֙ מ֣לך העול֔ם which, by putting the primary division on יהוה, indicates אלהינו is part of the latter phrase. However, these notes are of unknown origin and clearly do not conform to the regular rules of Trop (you can't have two Pashtas in a row unless they follow a Revi'i; I suspect the notes were just lifted from Chronicles 1:29:10 without much thought to context). Hence, I don't think this should be taken as conclusive evidence.

I note as well that in my experience, those who say "Barukh Hu Uvarukh Shemo" when hearing God's name in a blessing (cf. OC 124:5) do so after hearing the word יהוה but before the word אלהינו (eg. during the Chazzan's recitation of the morning blessings), indicating a separation in the blessing. As before though, this could be a carryover from, for example, the repetition of the Shemoneh Esrei where that phrase is regularly used in the context of the shorter closing formulae of blessings.

So which side is it? Is "אלהינו" in a standard blessing part of the Shem or part of the Malkhut? If part of the Shem, then why leave it off in the closing formula and pause between the two halves of the Shem? Proofs from earlier sources (≥Rishonim) are especially sought.


texts: Rav Galinsky grabbing his tefillin on Shabbos

texts: In the English translation of the "Higadeta" haggadah by Rav Yaakov Galinsky, on page 309, he describes when the Russians invaded Lithuania and broke into the yeshiva he was learning at, capturing the bachurim who were "illegally" learning there.  He relates that "Somehow I managed to grab my tefillin before we were put on the train to Siberia---and on top of that, it was Shabbos.  I was so jealous of my friends who had evaded capture!"  My question is how was Rav Galinsky permitted to grab his tefillin, given that it was Shabbos and tefillin are muktzeh?


texts: Berachot before/after Shema in Berachot 2a

texts:
On Berachot daf 2a, the gemara says that we have two berachot before Shema and one after (in the morning) and two before, followed by two after (in the evening).

As far as I'm aware, there are three berachot before Shema in the morning:

Yotzer Or
Yotzer haMeorot
Habocher

On the other hand, in the siddur of R' Saadia Gaon, the former two berachot are combined in a single paragraph, unlike our modern siddurim.

How do the gemara and meforshim qualify this inconsistency?


texts:
BH

This is one that I still have a problem wrapping my head to understand how this is possible.

I remember my rabbi teaching me Torah and Exodus 23 reads

  ... You shall not boil a kid in its mother’s milk(NJPS with adaptations).

Last time I checked chickens do not produce any type of milk. and the explanation given to me was that someone across the street could see me eating a chicken with a cheese sandwich and think that its a beef with a cheese sandwich and that is why we do not mix poultry and dairy.

Now to my question
with that logic that is probably wrong how is Imitation Crabmeat Kosher. It looks like crab, and there is no way anyone in a blind test tells them apart without directly looking at the packaging.


texts: what bracha do you make on seaweed and algae?

texts: These two grow on the soil in the ocean. Is the term "adamah" applicable only to the dry land or does it apply to the land in the ocean as well? Note: I am referring to eating just the seaweed itself; not as part of sushi.


texts: There is a famous story about the Baalei Tosafos using their own blood to write their pirush on the chapter Merubah in Bava Kamma before they were massacred. Is there a source for this?


texts:
The Mishnah Berura (51:1) says that the blessing "Baruch She'amar" was instituted by the Anshei K'nesset HagGedola, based on a page that "fell from the sky" (whatever that means).

What is the earliest source for this prayer? Is it brought down in the Gemara?


texts: Was Mordechai correct in not bowing down?

texts:
The Megillah explains that Mordechai's refusal to bow to Haman is what provoked Haman and nearly resulted in the death of many Jews worldwide.

Halachically was Mordechai correct in not bowing down, if for arguments sake Haman did indeed have some sort of Avodah Zara if it could have major repercussions on world Jewry?

To extend the question slightly may one prostrate oneself to an idol if refusing to do so means that many Jews will be killed?


texts: Who is Queen Cleopatra in Sanhedrin 90b?

texts:
The Gemara in Sanhedrin 90b relates:
(Source from Sefaria.org)
(Partial Quote)

.....שאלה קליאופטרא מלכתא את ר"מ
Queen Cleopatra asked Rabbi Meir.....

My Question:
What Queen Cleopatra was this?
If she was a ruler of Egypt how can it be that she encountered Rabbi Meir who lived in the time of the Tannaim, which spanned the period of 10-220 CE, while she lived from 69-30 BCE?
Based on this, it must be that she was a different Queen Cleopatra1, but over whom or what was she queen?

1. And not the queen of Egypt


texts: Walking in front of someone saying kaddish

texts: I have heard that in addition to the prohibition of passing in front of someone who is davening shemoneh esrei, it is also forbidden (or at least improper) to walk in front of someone who is saying kaddish. Does anyone know if this is true, and if so what the source is? Thanks.


texts: attributes of God--Why does God have to come down to check out Sodom and Gemorrah?

texts:
I've always thought it rather curious that God came down to check out the corruption of the city:

  כִּי יְדַעְתִּיו, לְמַעַן אֲשֶׁר יְצַוֶּה אֶת-בָּנָיו וְאֶת-בֵּיתוֹ אַחֲרָיו, וְשָׁמְרוּ דֶּרֶךְ יְהוָה, לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט--לְמַעַן, הָבִיא יְהוָה עַל-אַבְרָהָם, אֵת אֲשֶׁר-דִּבֶּר, עָלָיו.    19 For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the LORD, to do righteousness and justice; to the end that the LORD may bring upon Abraham that which He hath spoken of him.'
  כ  וַיֹּאמֶר יְהוָה, זַעֲקַת סְדֹם וַעֲמֹרָה כִּי-רָבָּה; וְחַטָּאתָם--כִּי כָבְדָה, מְאֹד.     20 And the LORD said: 'Verily, the cry of Sodom and Gomorrah is great, and, verily, their sin is exceeding grievous.
  כא  אֵרְדָה-נָּא וְאֶרְאֶה, הַכְּצַעֲקָתָהּ הַבָּאָה אֵלַי עָשׂוּ כָּלָה; וְאִם-לֹא, אֵדָעָה.   21 I will go down now, and see whether they have done altogether according to the cry of it, which is come unto Me; and if not, I will know.'

It seems as though what he knows, he knows from the reports given him, and comes to verify. This rather challenges the concept of God being everywhere and knowing everything.

However, I note that in earthly court something had to be established by two or three witnesses.  Could it be that God sends delegates to bear witness against the city to establish His just judgement before man so man can not later accuse God?

Also God brings Abraham into his counsel on the matter, and Abraham advocates for the city in case if any righteous are present.

Similarly, I note that the angels seem to minister to God Daniel 7:10

  A fiery stream issued And came forth from before Him. A thousand
  thousands ministered to Him; Ten thousand times ten thousand stood
  before Him. The court was seated, And the books were opened.

These are just really surprising personable characteristics attributed to God I don't hear talked about much.

Does your tradition address this anywhere?


texts: What is the source for the midrash about Jewish soldiers escaping to Romania?

texts:
Specifically, looking for the midrash quoted by Radaq to Shoftim 20:15 as saying that the missing 1,000 Jewish soldiers "escaped to Romania."

Thanks!


texts: Joseph's name doesn't seem so meaningful, Why?

texts:
BSD

  "So she named him Joseph, saying, "May the Lord grant me yet another
  son."Genesis 30:24.

Rashi says the name alludes to a prophecy seen by Rachel that Jacob would only produce 12 tribes. So she prayed that the one after Joseph would come from her. However what is peculiar to me is that when Leah bore her children she named them names that had to do with them. Each name was directly correlated to the experience of having that child, ie very individualized. Reuben is a conjunction of the hebrew of "seeing" and the hebrew word for "son". Thus alluding to Hashem seeing her affliction and remedying it with a son. Judah has to do with giving thanks for Judah being the fourth child which connotes abundance. But Rachel has Joseph, her first child ever!, and then just asks for another. It makes it seem that Joseph was just a means to an end or a segue but nothing else. And apparently Joseph is pretty important in the Torah!

There must be something more here.

Why is this? Is there any literature on this peculiarity?


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

texts:
Scientists are developing means of growing artificial meat in a petri dish. Does such 'meat' have the halachic status of meat?

Source: http://www.reuters.com/article/2011/11/11/us-science-meat-f-idUSTRE7AA30020111111


texts: Can the descendants of a mamzer ever become full Jews?

texts: Is there any way for the descendants of a mamzer to ever become Jews with full rights, or are they stuck with mamzerus forever? For example, if a man who is a mamzer marries a non-Jew, and then their children convert to Judaism, are the children mamzerim?


texts: Is Shabbat prayer more special than Shabbat or prayer individually?

texts:
Is there any basis in Jewish law or practice for dressing nicer for Shabbat prayer/synagogue than one does for either Shabbat or for prayer/synagogue?

For example, I'm not generally particular about wearing a jacket when praying or when entering a synagogue, and when I'm at home on Shabbat, I tend to remove my jacket and tie. However, I am particular to wear my jacket and tie when attending synagogue on Shabbat, and when I have to pray at home on Shabbat, I also feel like I should wear my jacket and tie. Is there any basis for treating this confluence specially, or is this merely my fashion sense and habits at play?


texts: Eating non-kosher food without swallowing?

texts:
We find several places in which you would be liable for eating non-kosher food.
Let’s say someone placed the non-kosher food in their mouth, began to chew, but did not swallow. Would they be liable for eating non-kosher?


texts: Is a maidservant required to be 'moseret nefesh' for her master?

texts:
In Sefer Bereshit, 30:3-13 the maidservants of both Rochel and Leah are given to Yaacov in their stead to build Yaacov's house through bearing additional children. Since the text states that any offspring will be counted not only to Yaacov but to Rochel or Leah, it implies that the maidservants, Bilhah and Zilpah, were acting as agents of Rochel and Leah.

Since bearing children is life threatening for women and in light of the possibility of legal agency, it raises the question of whether a maidservant is required to risk their life for their master? Or does this reaffirm the idea that their participation was voluntary, like a legal agent, meaning a shluchah?

One added insight in connection with this is that if shlichut is present, this could resolve the question revolving around whether Bilhah and Zilpah were like Rochel and Leah, meaning of equal status or not.


texts: Does Ever Min HaHai have a Din of Nevelah? Does it render food cooked with it Nevelah? If it's meat from a Behemah Tehorah would it be Asur to cook with milk?


texts: How many times does a ger tovel (immerse) when converting? I know that a ger immerses first then makes the bracha (can't make the bracha yet until the person becomes a Jew).  Does the ger then immerse again after this a second time? If so why/what is the source for this?


texts: Rav Moshe and Giving Your Time for Charity

texts:
I recall hearing that Rav Moshe Feinstein rules that one should donate a tenth of his time to learn with other Jews, in addition to the more commonly accepted 'tithe' of money. The only source I was able to find this referenced in was an Aish article that quotes an interview of Rav Moshe in the Jewish Observer where he made that claim.

Does anyone know if this is brought down anywhere else, specifically in Igros Moshe? Or alternatively, what it would be filed under in the Yad Moshe, as I couldn't find it?

Thanks!


texts: "Placing" oil, but "placing" frankincense

texts:
When discussing the מנחת חוטא (the mincha form of the קרבן עולה ויורד), the Torah (Vayikra 5:11) instructs that

  לֹא יָשִׂים עָלֶיהָ שֶׁמֶן וְלֹא יִתֵּן עָלֶיהָ לְבֹנָה
  he will not place on it oil, and he will not place on it l'vona

(frankincense, apparently). Why does it use ישים for oil and יתן for l'vona?


texts: Why aren't the fabric squares on the corner of a woolen tzitzis garment made of wool?

texts:
Is someone wants to wear a wool garment for his tzitzis garment, shouldn't the fabric squares on the corner of a woolen tzitzis garment also be made from wool ? [It doesn't seem to me that the common wool garments have patches made of wool.]
The reason we place patches on the corner, is because if some would make an entire garment out of small patches [less than 3 fingers by 3 fingers], at least the corners would be a patches that are the correct size (see here). If so, shouldn't the patch also be made out of the preferred wool material?


texts: Are Jews responsible only for one another or for the whole world?

texts:
The Talmud teaches that

All Jews are responsible for one another -- כל ישראל ערבים זה בזה . [Sanhedrin 27b].

It also teaches that

Anyone who can protest [the sinful conduct] of the members of his household and does not protest, [he himself is] apprehended [… and punished. If he can protest the sinful conduct of] the people of his town [and does not do so, he is] apprehended [and punished. If he can protest the sinful conduct of] the whole world [and does not do so], he is apprehended for [the sins of] the whole world. [Shabbat 54b]

Is the first contained in the second, making the first superfluous, or is there a subtle difference?


texts: Is it a sin to read parsha commentaries during leining?

texts:
I understand that one is supposed to follow along with the communal Torah reading in Hebrew. But is this actually a requirement, as opposed to just a good thing to do? Another way of asking the same question: is it a sin to study the commentaries on the parshah during the reading instead of following along with each word?

I have the same question regarding the megillah on Purim. If I'm there at the megillah reading and studying the commentaries to the megillah while listening, have I fulfilled the mitzvah of listening to the megillah reading? In such a case, I would have been hearing the words as they were recited, even though I was concentrating on the commentary I was reading.

I'm not assuming the two question must have the same answer. I'm just asking these questions together because they're parallel questions.


texts: Can one use timer to turn on platta on shabbos morning?

texts:
As in title, can one use a timer to turn on hot platta (hot plate) on Shabbos morning to heat up the food? (If one doesn't want to have platta ON for the whole night due to safety reasons.)

I use a timer for platta... Platta ON before Shabbos... The Platta Off when we done eating... Can one set the timer (of course before Shabbos) to turn platta ON again on Saturday to have warm food for lunch?

This assumes that one is following the rules of heating up food on Shabbos. The question is focused on the timer: using it to turn on Platta on Shabbos....


texts:
If a Shul has an 'Omer sign that is manually changed, may someone change it before making the Berachah on the night's count?

If not, and if the solution is to change it before Bein HaShemashoth, can this be done on Shabbath for the Motzei Shabbath count?


texts: How does prolonged (multiday) fasting work?

texts:
In Esther 4:16, Esther tells Mordecai to have the entire Jewish community fast for three straight days:

  ‘Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day; I also and my maidens will fast in like manner; and so will I go in unto the king, which is not according to the law; and if I perish, I perish.’

And in Jonah 3, there also seems to be a suggestion of some sort of prolonged fasting (though it's less explicit):

  Now Nineveh was an exceeding great city, of three days’ journey. And Jonah began to enter into the city a day’s journey, and he proclaimed, and said: ‘Yet forty days, and Nineveh shall be overthrown.’ And the people of Nineveh believed G-d; and they proclaimed a fast, and […] And [the king] caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying: ‘Let neither man nor beast, herd nor flock, taste any thing; let them not feed, nor drink water; […] Who knoweth whether G-d will not turn and repent, and turn away from His fierce anger, that we perish not?’

How do such extended fasts work?

I've met many people who aren't able to completely fast for even 25 hours or so for Yom Kippur. Is it just a matter of motivation — that the people of Shushan and of Nineveh were more afraid during these events than we are on Yom Kippur? Or did Hashem lend them strength to continue fasting? Or something else?


texts: How long until a bean chulent is totally cooked (mevushal kol tzorko)?

texts:
My son has started raiding the chulent Friday night.  To be able to return the chulent crock pot back to the casing, everything must be fully cooked.  I rarely cook with beans, but would like to try some limas or garbanzos.  How long does it take to cook unsoaked beans on low?  I'm sure every crock pot is different, but would appreciate a range of possibilities.

If you know other variables, I would appreciate that as well. (Various beans, on high, soaked, crock pot size, etc.)


texts: Why is the wicked son sanctioned for doing what the wise son does?

texts:
In the Passover Hagada we're told about the four sons.

The second one is called wicked because he asks, "What is this service to you?!" ("מה העבודה הזאת לכם?") (emphasis mine), while the first one is wise because he asks, "What are the testimonies, the statutes and the laws which the L-rd, our G-d, has commanded you?" ("מה העדות והחוקים והמשפטים אשר ציווה ה' אלוקינו אתכם?").

Both of them ask about the second person (you), and not the first (us).  Why is the second one considered wicked because of this, while the first one's distancing from everybody else is not even mentioned?


texts: What do the sources say about posting flyers on Chol Hamoed, advertising one's shop (as open generally, not as open only on Chol Hamoed), or is that considered business on Chol Hamoed?


texts:
In Judaism, must נְבִיאִים Neviim feel happiness in order לְהִנָּבֵא to prophesy?
After we read 2 Kings 3:15,
 Now then, get me a musician.” As the musician played, the hand of the LORD came upon him, ( וְעַתָּ֖ה קְחוּ־לִ֣י מְנַגֵּ֑ן וְהָיָה֙ כְּנַגֵּ֣ן הַֽמְנַגֵּ֔ן וַתְּהִ֥י עָלָ֖יו יַד־יְהוָֽה )
we are given commentaries telling us a נָבִיא Navi cannot prophesy when angry.
Regarding 2 Kings 3:15, Metzudat David claims :
Bring me a minstrel: To make me happy with his song, because of the anger Elisha had towards Yehoram, he did not receive prophecy, for prophecy is only received in happiness, and anger brings sadness
The concept of prophecy requiring happiness does not match the emotional sadness of Yirmiyahu in Jeremiah 13 - verse [17]:
For if you will not give heed, My inmost self must weep, Because of your arrogance; My eye must stream and flow With copious tears, Because the flock of the LORD Is taken captive. ( וְאִם֙ לֹ֣א תִשְׁמָע֔וּהָ בְּמִסְתָּרִ֥ים תִּבְכֶּֽה־נַפְשִׁ֖י מִפְּנֵ֣י גֵוָ֑ה וְדָמֹ֨עַ תִּדְמַ֜ע וְתֵרַ֤ד עֵינִי֙ דִּמְעָ֔ה כִּ֥י נִשְׁבָּ֖ה עֵ֥דֶר יְהוָֽה )
Was Yirmiyahu "happy" while saying בְּמִסְתָּרִ֥ים תִּבְכֶּֽה־נַפְשִׁ֖י "my inmost self must weep"? - If Yirmiyahu was not happy, then was he prophesying?
In Tehillim 30:12 we read הָפַ֣כְתָּ מִסְפְּדִי֘ לְמָח֪וֹל ֫לִ֥י פִּתַּ֣חְתָּ שַׂקִּ֑י וַתְּאַזְּרֵ֥נִי שִׂמְחָֽה which appears to mean שִׂמְחָֽה Joy comes - [after] Mourning.

How is it possible Yirmiyahu's "sadness" could come [from] שִׂמְחָֽה simchah, and not from כַּעַס kaas? - If Yirmiyahu's sadness came from כַּעַס kaas, then his words cannot be considered prophecy. (Correct?)


texts: Did Rabbenu Nissim also write the long "Ashamnu" in the Chazarah of Shacharit in the Sephardic Yom Kippur Machzor?

texts:
Who wrote the long vidui in the Chazarah of Shacharit in Sephardic Yom Kippur Machzorim, i.e. the one that starts "Ashamnu, Achalnu ma'achalot assurot" and has a whole paragraph for each letter of the aleph-bet?

Is this part of the "Vidui HaGadol of Rabbenu Nissim", or does that name refer to just the paragraphs leading up to "Ashamnu, Achalnu ma'achalot assurot..."?


texts: Why does Moshe tell Hashem that he is 'heavy of mouth and heavy of tongue' - twice?

texts:
Shemot 4:10-15  is a dialogue between Hashem and Moshe where Moshe tells Hashem that he is 'heavy of mouth and heavy of tongue'.

In pssukim 14-15 Hashem tells Moshe that he will tell Aharon what to say, and that he will be  Moshe's interpreter, because of his speech impediment. [see Rashi there]

So why then does Moshe say the same claim in Shemot 6:12

  ... How then will Pharaoh hearken to me, seeing that I am of closed
  lips?"

to which Hashem answers seemingly the same answer in Shemot 7:1-2 (ie that Aharon will act as interperetor)


texts: Is there an issur to melt hot chocolate bombs on Shabbos? Is it nolad?


texts: While listening to a shiur from Rav Heinemann, he noted a Rabbi Riff - Rav in Camden and descendant of the Netziv - who was stringent for a Hagahos Ashri which says you’re supposed to have seventy aravos. Unfortunately, I was unable to find the reasoning of this Hagahos Ashri - can anyone please locate it?


texts: Do Tosafos and Rambam completely agree regarding "the blessing of the house"?

texts:
If a woman chooses to be supported from her dead husband's estate, she can; but if the heirs live in the deceased's home then they can (usually) compel her to do so also, or forfeit her upkeep. The reason is that their expenses on her behalf will be less in that home. This is explained by means of example by Tosafos (K'subos 103 amud 1) and Rambam (Yad, Ishus 18:4). Tosafos gives the example of a single lamp that sheds light for many. (If she goes and lives alone, she'll need her own candle, thus approximately doubling the expense.) Rambam says:

  Five people, each of whom eat a kav when eating alone, if the five of them eat in one house and in combination, four kav suffice for them.

I wonder whether any later commentaries distinguish Tosafos and Rambam based on the examples they give, showing that these are indicative of different viewpoints regarding some edge cases, or the like.


texts: Is there a difference between taanit and tzom and what is it? At first I thought it was the difference between public and private fasts, but there are public and private taanit so that is not the case.


texts: What scribes' Torah scrolls does a non-Orthodox synagogue use?

texts: There are rules, codified in Shulchan Aruch, about how to write a sefer Tora, Torah scroll. An Orthodox congregation's sefer Tora is written in the prescribed manner by an Orthodox sofer — someone who has studied the rules and received permission from his teacher to be a sofer. What about other congregations'? Do they use Orthodox-written scrolls, or do they have their own systems of sofer education, or can anyone decide to write a scroll, or do they not use scrolls at all, or what? I'm trying to get a general understanding of the writing of Torah scrolls for non-Orthodox congregations, divided up, as necessary, by 'denomination'. (I know that no one rule will apply to every congregation, that there will be exceptions.)


texts: Judging whether a rabbi resembles an angel

texts:
THe previous question "How should a rabbi resemble an angel" asked for the qualities a Rabbi should possess in order to be worthy of learning Torah from him. The Gemmarah prescribes that a rabbi must resemble an angel.

What criteria and how it should be checked to judge whether a rabbi resembles an angel?

Please don't limit yourself to general terms like piety and fear of Heaven. I'd like to know details: how one can be tested or verified that he's indeed worthy of learning from.


texts:
I heard from someone that the soul resides in one's mind/ brain.

Does anyone where the source for this can be found?


texts:
Why is a “Nazir” not allowed to drink wine?

If the reason is for him being sober, then why the prohibition on haircuts or the injunction against being impure?

Moreover, in the pasuk it says “מִיַּיִן וְשֵׁכָר יַזִּיר” which can be explained as "wine or any other intoxicating material" is explained by Rashi as grape juice or wine specifically, so other intoxicating beverages are allowed.

If it has more to do with purity and impurity rituals, why only grapes and not other intoxicating beverages?


texts: Resources for learning about the foundations of Judaism

texts:
I recently met an intelligent Soviet immigrant interested in learning more about Judaism.  He would like to start with understanding the basics.  Such as:

How do we understand G-d?

What are the foundations of Judaism?

What is the purpose of mitzvos?

While I'm sure putting these questions out on j-se will elicit a number of excellent answers, a better option for him would be books or audio/video shiurim that have put effort into structuring the information in a palatable way.

Any ideas on specific materials or areas to look?


texts:
Are married Jewish women permitted to give tzedaka by themselves? Are they required to give it only together with their husband?

There seems to be some question about this based on the Rashi and Siftei Chachamim to Shemot 35:22. See also the comment from Ba’al HaTurim to the same posuk which in context seems to be suggesting a similar concept.

If not a requirement, is it preferable (Middat Chassidut)?

Please provide sources for any conclusion.


texts: How much skin is a woman halachically allowed to show from the neck downward?

texts:
Is there a requirement to how much skin a woman can show - when going out in public - from where the neck ends to where the torso begins going downward at the top of her shirt?

The question is referring to figuring out what is considered "Ervah" in the area surrounding the neck.


texts: Could the trop of מה-פעל אל be a me'ayla?

texts:
כִּ֤י לֹא־נַ֙חַשׁ֙ בְּיַעֲקֹ֔ב וְלֹא־קֶ֖סֶם בְּיִשְׂרָאֵ֑ל כָּעֵ֗ת יֵאָמֵ֤ר לְיַעֲקֹב֙ וּלְיִשְׂרָאֵ֔ל מַה־פָּ֖עַל אֵֽל׃
Bamidbar 23:23

The word פעל is mile'eil (according to R' Breuer's conclusion based on Ben Asher and several manuscripts).
The Maaneh Lashon essay on the side of Tikkun Simanim says that the Keter has this version (I'm not sure how they know that) and points out that

והוא פלאי, שלא מצינו נסו"א בטעם מפסיק, ואולי י"ל שהוא רק מלעיל מכח ההפסק כמו אל-המשתה אשר עשתה.
This is weird, because there's never nasog achor on a pausal trop.  Maybe it's mile'eil because of the pause, like Esther 5:12.

I don't find their suggestion particularly convincing.  I can't think of any other place where a male verb acts in this way, and anyway this tipcha is far from the biggest break in the pasuk.
Does anyone suggest that the trop on פעל is actually a me'ayla, which looks the same as a tipcha but isn't pausal, and so this is a normal nasog achor?  Are there any other places where a trop that appears on its own word might be a me'ayla?


texts: What is the affiliation of the Jewish Bible Quarterly and what is its reputation in the Jewish world?


texts: Are there places in halacha where content from a purely midrashic source (like midrash rabbah, pesikta, sifra, sifrei, etc.) find their way into halacha? Anything in the Talmud is excluded for the purposes of this question. I'm curious if something went from a midrash to codification in halacha (perhaps via a rishon), without appearing in the Talmud as well.


texts:
Our synagogue had for a number of years a morning minyan on Monday and Thursday and Sunday mornings. Until recent times we had members who supported these and it was no real problem. Then last year our Rabbi introduced a Wednesday morning minyan. Also we have over the last year or so lost four or five of the regular Morning minyan attenders. This means we have to bother people to attend the minyan, which often they will do but then start to resent being asked. It is getting more and more difficult to get ten men each morning as more people are refusing outright to participate. Some say we should go back to just Monday and Thursday when there are Torah readings and abandon the Wednesday morning shacharit service. We have one member who says that once you start a routine of a Wednesday Shacharit service, you can't stop it. He threatens to leave if we do, and he is a much-respected person who would be a great loss if he left to go to another synagogue. This of course is pure blackmail. Question is, is he correct.

In other words, my question is: Irrespective of our particular circumstances, generally, is there a Halacha or Minhag or whatever that says once you start a minyan in the morning of a particular day you have to keep it going and cannot stop it?


texts: If Moshe received ALL future Torah at Har Sinai, why didn't he understand R' Akiva's shiur (Menachos 29b)?

texts:
(inspired by this question)
The Talmud Yerushalmi Peah 2:4 - (daf 13a) states:

ריב"ל אמר... אפי' מה שתלמיד ותיק עתיד להורות לפני רבו כבר נאמר למשה
בסיני מה טעם (קוהלת א) יש דבר שיאמר אדם ראה זה חדש הוא וגו' משיבו
חבירו ואומר לו כבר היה לעולמים
R, Yehoshua Ben Levi says... Even that which a senior student will
lecture in front of his master, was already said to Moshe at Sinai.
What is the reason (source) of this? [From the passuk: (Koheles 1:10)
Sometimes there is a phenomenon of which one might say say, “Look,
this one is new!”— And his friend will respond and say to him "it
occurred long since, in ages that went by before":

The Yerushalmi says that everything taught by students in front of their masters was already said to Moshe at Sinai.
HOWEVER...
In Menachos 29b we see Moshe Rabbeinu join R' Akiva's shiur and:

אמר לפניו רבש"ע הראהו לי אמר לו חזור לאחורך הלך וישב בסוף שמונה שורות ולא היה יודע מה הן אומרים
Moses said before [God]: Master of the Universe, show him to me. [God] said to him: Return behind you. Moses went and sat at the end of the eighth row [in Rabbi Akiva’s study hall] and did not understand what they were saying.

SO:
If Moshe Rabbeinu received all Torah that would ever be learnt at Har Sinai (Yerushalmi Peah), why didn't he understand R' Akiva's shiur? He had already learned/ received that Torah!


texts: Where Can I find this Machlokes about the 13 Middot of Drush?

texts:
Several years ago, I came across the following machlokes between Rashi and Tosfot in Shas Bavli.
Rashi said that all 13 middos of drush require a mesorah except for Kal Vachomer, and Tosfot said all 13 middos of drush do not require a mesorah except for a Gezeirah Shava.
I can no longer remember where this is. Does anyone know where one can find this?


texts: Who has the authority to decide that a tevilah (immersion) in a mikvah was invalid after the fact?

texts:
Can a woman who goes to the mikvah, and realized afterwards that she had barriers on her body, render her own tevilah invalid? Or is it considered valid after the fact even if, had she known, she would have removed the barrier before immersing?  (After all, the mikvah attendant was there and didn't object.)

Assuming the immersion might not have been valid, can she judge for herself or does she need to consult a rabbi or maybe the mikvah attendant?


texts: Are orthodox Jews allowed to have a garden gnomes in their yards? On the one hand, gnomes are fully 3d, but they don't represent any cogent idolatrous practices.


texts: Do you need to say Krias Shema Shel Hamitah if you don't go to sleep at night?

texts:
If you work the night shift and always go to sleep during the day do you say Krias Shema Shel Hamitah?

Edit: Question is mostly about the actual Shema, the brachos seems like people mostly saying you don't say them.


texts: I've heard repeatedly the claim that there is a specific prediction by the Vilna Gaon regarding the dates of Yom HaAtzma'ut (5 Iyar) and Yom Yerushalayim (28 Iyar). What is the source for this claim? Are there other dates in the year that are also predicted there as significant?


texts: May I use my neighbor's Wi-Fi without asking permission?

texts:
My neighbor has never set up password protection on his wireless router. If I wanted, I could wirelessly connect to his high-speed Internet service.

May I use his Internet service without asking him for permission? Or is this considered stealing?


texts: Does a Rabbi have to sink with his ship?

texts:
There is a famous story (mentioned in his wikipedia article) that R' Elchonon Wasserman visited the United States before the war. He had the option to stay, but he refused since (as I heard) "A leader doesn't abandon his flock".

He went back to Lithuania and was killed by the Nazis during the Holocaust with his students.

Even though one could say that he didn't know how bad the Holocaust would be, he undoubtedly knew that his life would be in greater danger in Europe than in America.

Given the principle that "Chayecha Kodmin" - one must save one's life before someone else's (and even more so here, that he wouldn't be able to do anything in Lithuania to save his students), what Halachik right did he have to go back to Europe?


texts: Transgress 5 mitzvos by not returning the siddur?

texts:
I was told that if one does not replace the sefer one is using in the Beis Hamedrash, one can transgress several (5?) mitzvos from the Torah.

I can see that one would transgress “love your neighbour as yourself” - what are the others?


texts: is one an apikores for believing that only Darwin's evolution is a possibility?

texts:
Given that the torah's account of creation clearly seems to state that man was created independently from the animals, and likewise, the animals, plants, were created from the ground, would someone who believes in darwinian evolution be an apikores? I am not asking how to reconcile the two but rather what halachic status would apply to someone who refuses to regard the literal reading of the Biblical text as a possibility.

  Genesis 1-2 "Let the earth sprout vegetation, seed yielding herbs and
  fruit trees producing fruit according to its kind...Let the earth
  bring forth living creatures according to their kind, cattle and
  creeping things and the beasts...And the Lord God formed man of dust
  from the ground"


texts: Tikkune Zohar English Translation Online

texts: Is there an online English translation to Tikkune Zohar? If so where do I find it .


texts: Why is "Vayechulu" said 3 times on Leil Shabbat?

texts:
I'm curious about the specific number 3 here. Is there a reason or "meaning" (such as from Zohar, etc.) as to why Vayechulu (Breishit 2:1-3) is said 3 times on Friday night (a non-Yom-Tov one)?

In the Amidah
After the Amidah prior to Magen Avot
As part of Kiddush at home


texts: PTIJ: Can I use my cattle prod to get people to minyan?

texts:
If I leave an electric cattle prod on from before Shabbos, may I use it to coax Jews (gently) to come to minyan?

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


texts: Is the story of Samson killing a thousand men (Judges 15:15) with the jawbone of a donkey supposed to be taken literally or is it an allegory or metaphor? Seems unlikely in the extreme that a man could kill one thousand men with the jawbone of a donkey which is neither sharp nor heavy.


texts: Mezuza positioning: why top angled in not out?

texts:
Why does the angle a mezuza positioned on the doorpost at have its top towards the room, and the bottom away from the room?

I understand this may be an Ashkenazi custom, and that Sephardim position their mezuzas straight, not angled.

But why towards the room as one enters, and not away from the room?


texts:
There is an instrument, called Chagaz, that uses a timer to off the gas, after I cook on YomTov. It's a product from the Zomet Institute in Israel.

Do you know where can I buy it in Brooklyn?


texts: Moral principles of a non-talmid chochom

texts:
Despite my widespread renown on Mi Yodeya, I am actually not a talmid chochom: I can only read Gemara in English.

Sometimes a yeshiva person or even rabbi will hold a philosophy or action to be righteous when I hold it to be wicked.

Naturally, I am tainted by participation in secular society so I may blinded from what is right but

Is there a mechanism In Judaism for an ignoramus to have a moral opinion that is not dismissed when it differs from that of a learned person.


texts: Making a delayed havdallah from Motzei Shabbos on the night of Rosh HaShanah

texts: The Biur Halacha in Siman 299 brings an interesting opinion from the Magen Avraham. If someone was fasting (and had taken on to fast for a few days) and wasn't able to make havdallah Motzei Shabbos and when it came "lyl gimmel" it was also Rosh HaShanah the Magen Avraham says that the person should make havdallah on one cos and kiddush on another cos (and not to make them on one cos.) The Biur Halacha has a very difficult time with this and says how can someone make the bracha of havdallah and end off "bein kodesh l'chol" when it's right now Yom Tov? To say bein kodesh l'kodesh he says one also couldn't say. The biur halacha leaves this din b'tzrich iyun gadol. Were there any other poskim that discussed this Magen Avraham and perhaps offer an explanation or discuss (and possibly answer) the questions of the Biur Halacha?


texts: According to Ramban, why is גזל part of the ז מצות בני נח?

texts:
One of the ז מצות בני נח is דינים. According to the Ramban on parshat vayishlach (34:13)

  the laws that were counted [as one] of the seven commandments that the Children of Noach were commanded is not only to set up judges in each and every town, but [rather] He commanded them in the laws of theft and fraud, abuse, fair wages, laws of guardianship, rape and seduction, the main categories of damages, injury to ones's fellow, laws of the borrower and lender, laws of purchase and sale and similar to them

It means that the non-jews have to make laws about man to man transgressions. One of his examples are theft. So according to this, why is there a separate issur of גזל as one of the ז מצות בני נח, if it is included in the mitzvah of דינים?


texts: Can a Beis Din deny conversion if a person cannot physically perform a mitzvah?

texts:
As far as I know if a male is unable to have children due to body damage, he cannot become a ger. I have also heard of Beitei Din not allowing deaf people to convert since they cannot do certain mitzvos (e.g. they cannot say kaddish and certain prayers so conversion may be damaging for them, spiritually). But what about the general case - is it common for a Beis Din to reject a convert because of a physical disease (like cerebral palsy) or deformity?

Is there a halakhic prohibition against converting people with certain physical disabilities?


texts:
Thomas O. Lambdin calls out the words שְנַיִם and שְתַּיִם as exceptions to "shewa as the initial vowel in a word is always vocalized," i.e. it is "shtayim" and "shnayim". That's a secular expert's view.

I recently moved, and the Rabbi at my new shul says "shi-tayim" and "shi-nayim."  I asked him about it, citing in particular that in שְתַּיִם the tav would not have a dagesh if the shewa were vocalized.  He said he has a source, but I haven't seen it.

What is the halachically correct pronunciation: "shtayim" or "shitayim"?


texts: Should a parent bless a child resting one hand or both?

texts: When a parent gives the traditional blessing usually done on Shabbat evening should the parent place one hand on the head of the child or two?


texts: Said "משיב הרוח": continue "ומוריד הטל"?

texts:
Some, during the summer, say in the amida (sh'mone esre)

  … מחיה מתים אתה רב להושיע מכלכל חיים בחסד…  (1)

with nothing between "להושיע" and "מכלכל". Some others say

  … מחיה מתים אתה רב להושיע משיב הרוח ומוריד הטל מכלכל חיים בחסד…  (2),

and at least one other version exists also. During the winter, we say

  … מחיה מתים אתה רב להושיע משיב הרוח ומוריד הגשם מכלכל חיים בחסד…  (3).

Suppose someone uses version (1) but, in error, starts to say version (3). He gets as far as having said "משיב הרוח" and realizes his mistake. Should he

continue "ומוריד הטל מכלכל חיים בחסד" as in version (2), as, that way, what he's saying is correct according to some version;
continue "מכלכל חיים בחסד" as if he hadn't added "משיב הרוח", as adding two words is bad enough and he ought not compound his error by adding two more; or
something else?


texts: Do people have an effect on the mood of God?

texts:
If a person commits idolatry or fornication he is sinful. Not only that, but the curse of Hashem is with that person. On the other hand, if a person does a lot of mitswots (commandments) and believes in Hashem and lives by his torah then Hashem is happy with that person!

So does this mean that humans have an effect on the mood of God because we can make him angry if we don't do what he commanded us and we can make him happy with doing what he commanded us to do? Can you please clarify?


texts:
BS"D

I was rereading  Yehhezqei'l and was curious about the context of something towards the end.
In pereq 46 from 1-18 it talks about a Nasi (prince), for example :

"And the prince, when they go in, shall go in in the midst of them; and when they go forth, they shall go forth together." v10

Now is this chapter referring to the Nasi who is the head of the Sanhedrin or is it a ben hamelekh? or maybe even someone else im not familiar with?


texts: Why does God tolerate demons? What is their purpose?

texts:
The Bavli records in many places the existence of demons, and answers to this question cite rishonim and acharonim who take this seriously.  Pesachim 112b relates a story in which  demons are (initially) allowed to wreak havoc in the world at any time.  (They are later limited to specific times.)

What is the purpose of these demons and their havoc-wreaking?  Humans have free will and can thus act badly, but demons are not humans and I understand that only humans have free will.  Demons are also not natural occurrences; earthquakes, tornados, etc. also wreak havoc, but that's built into the fabric of the universe that God created.  And as far as I can tell (I may be wrong on this) demons are not acting on specific divine orders the way ha-satan does.

So what purpose do they serve?  Why did God create them and allow them to act in the world?


texts:
Are there any customs from modern or historic communities involving the celebration of a person's conversion to Judaism? In contrast to other transformative occasions in one's life (i.e., bar mitzvah, marriage), I can't think of any custom or ritual relating to celebrating this event, with the exception perhaps of a man receiving his first aliyah on the following shabbat. There are scores of piyutim (liturgical songs) that have been written for circumcision and bar mitzvah events, and both traditionally include other rituals (brit yitzkhak, seudat mitzvah, etc.)

I am familiar with couples who marry "again" once they both complete conversion, but I'm curious to know if there are standard forms of celebration for a new convert.


texts: What exactly does "Lord of Hosts" (צְבָאוֹת) mean?

texts:
When I think of the Judaism, I don't think of Angelic armies attacking the armies of evil directly. G-d usually works in far more subtle ways than this, e.g. appearing as a burning bush to motivate Moses to act, rather than acting himself.
Yet upon further study, perhaps this was a misconception on my part?
From Shoftim 5.20

מִן שָׁמַיִם נִלְחָמוּ הַכּוֹכָבִים מִמְּסִלּוֹתָם נִלְחֲמוּ עִם סִיסְרָא:
From heaven they fought; the stars from their courses fought against Sisera.

From Isaiah 24.21-23:

וְהָיָה בַּיּוֹם הַהוּא יִפְקֹד יְהֹוָה עַל צְבָא הַמָּרוֹם בַּמָּרוֹם וְעַל מַלְכֵי הָאֲדָמָה עַל הָאֲדָמָה:
כבוְאֻסְּפוּ אֲסֵפָה אַסִּיר עַל בּוֹר וְסֻגְּרוּ עַל מַסְגֵּר וּמֵרֹב יָמִים יִפָּקֵדוּ:
וְחָפְרָה הַלְּבָנָה וּבוֹשָׁה הַחַמָּה כִּי מָלַךְ יְהֹוָה צְבָאוֹת בְּהַר צִיּוֹן וּבִירוּשָׁלִַם וְנֶגֶד זְקֵנָיו כָּבוֹד:
And it shall come to pass on that day, that the Lord shall visit punishment upon the host of heaven on high and upon the kings of the earth on the earth. And they shall be gathered a gathering [as] prisoners into a dungeon, and they shall be shut up in the prison, and [sins] of many days shall be visited [upon them]. And the moon shall be ashamed and the sun shall be abashed, for the Lord of Hosts has reigned in Mount Zion and in Jerusalem, and before His elders will be glory.

And in Isaiah 31.4-5:

כִּי כֹה אָמַר יְהֹוָה | אֵלַי כַּאֲשֶׁר יֶהְגֶּה הָאַרְיֵה וְהַכְּפִיר עַל טַרְפּוֹ אֲשֶׁר יִקָּרֵא עָלָיו מְלֹא רֹעִים מִקּוֹלָם לֹא יֵחָת וּמֵהֲמוֹנָם לֹא יַעֲנֶה כֵּן יֵרֵד יְהֹוָה צְבָאוֹת לִצְבֹּא עַל הַר צִיּוֹן וְעַל גִּבְעָתָהּ:
כְּצִפֳּרִים עָפוֹת כֵּן יָגֵן יְהֹוָה צְבָאוֹת עַל יְרוּשָׁלִָם גָּנוֹן וְהִצִּיל פָּסוֹחַ וְהִמְלִיט:
For so has the Lord said to me, "As a lion or a young lion growls over his prey, although a band of shepherds gather against him, from their voice he is not dismayed and from their stirring he is not subdued, so shall the Lord of Hosts descend to gather an army on Mount Zion and on its hill.
Like flying birds, so shall the Lord of Hosts protect Jerusalem, protecting and saving, passing over and rescuing."

In Daniel 10.13, it seems to suggest an angel has been fighting a war with the King of Persia:

וְשַׂר | מַלְכוּת פָּרַס עֹמֵד לְנֶגְדִּי עֶשְׂרִים וְאֶחָד יוֹם וְהִנֵּה מִיכָאֵל אַחַד הַשָּׂרִים הָרִאשֹׁנִים בָּא לְעָזְרֵנִי וַאֲנִי נוֹתַרְתִּי שָׁם אֵצֶל מַלְכֵי פָרָס:
And the prince of the kingdom of Persia has been standing against me for twenty-one days, and behold Michael, one of the first princes, has come to help, and I remained there beside the kings of Persia.

However, in Samuel 17:45 it seems like what is being referred to by "Lord of Hosts" is the armies of Israel, not of Heaven:

וַיֹּאמֶר דָּוִד אֶל הַפְּלִשְׁתִּי אַתָּה בָּא אֵלַי בְּחֶרֶב וּבַחֲנִית וּבְכִידוֹן וְאָנֹכִי בָא אֵלֶיךָ בְּשֵׁם יְהֹוָה צְבָאוֹת אֱלֹהֵי מַעַרְכוֹת יִשְׂרָאֵל אֲשֶׁר חֵרַפְתָּ:
And David said to the Philistine, "You come to me with spear and javelin, and I come to you with the Name of the Lord of Hosts, the God of the armies of Israel which you have taunted.

I am very confused. What exactly is meant by Hosts in the term Lord of Hosts (צְבָאוֹת)? Is it referring the all human armies, Heavenly Armies (as Christians believe in Revelations 12), or both? Do we believe that G-d actually has armies of angels?


texts: Can the time a dream occurs influence its significance?

texts: Does the time during the day or night when one has a dream have any influence on how meaningful it is? I've heard it does, but have no good source, and wonder whether it's true.


texts: Correct translation of 1 Samuel 13:14 especially the words "איש כלבבו"

texts:
What is the correct way to understand 1 Samuel 13:14?

I particularly want to know about the words "איש כלבבו". Do these words translate to "a man after his own heart" or should it be "a man with a heart like his"


texts:
Shemot 6:28 says:

  "It was on the day that G-d spoke to Moses in the land of Egypt"

The previous verses describe family genealogy and the next verse is what G-d said. I looked at Rash"i and Ramba"n and I understand the explanation that the Torah is attaching this idea to what occurred many verses earlier that G-d spoke to Moses, and then the story was interrupted, and now this is a "reminder".

Regardless of that explanation, I don't understand why the Torah has to "remind" people of anything. I don't think this technique is used anywhere else. Besides, anyone reading the Torah, can of course, scroll a column to be "reminded".

Then, this seems like an unusual way to phrase a reminder. "It was on the day..." We would expect something else to have occurred. All this verse says, "it was on the day that G-d spoke..." and the next verse it says, again, that G-d spoke to them. If we, in fact, needed to be reminded of the story, doesn't verse 29 suffice as being that reminder?

Perhaps, verse 28 is needed for some other purpose than a reminder of the story or a "transitional" verse, but I don't quite see what that is.


texts: Which witness testifies about a blasphemer?

texts:
In Rambam Hilchos Avodas Kochavim Perek 2 halacha 8 it says that if someone curses the name of God, the court examines the witnesses as to what they heard. The "great one" (Rambam's words) of all the witnesses repeats exactly what he heard without using fake names, and the rest say we heard the same.

My question is who what the "great one" means. Who decides which witness has to repeat what he heard? I would think nobody would want to volunteer to say such a thing, but rather say I heard what the first one said.


texts: Hefsek in being yotzei besamim in havdallah

texts:
This past motzei Shabbos, in the Shul where I davened, there were a number of young men who were lining up to be included in the communal havdallah done at the end of Maariv.  The person making havdallah made the beracha on the besamim and then passed the besamim around for the assembled to smell it.  However, before it had made it all the way around, he continued on to the beracha on the candle light, to which they needed to respond amen and to use the light.  Some of them, as far as I could tell, had not yet gotten the besamim by the time havdallah was over.

Did those who did not smell the besamim before answering amen to other berachos, and holding their hands up to the candle light, make an interruption which invalidated their inclusion in the beracha on the besamim?  If this does work, why is it not an interruption?


texts:
I came across this article:
The Time Has Come for God to Reveal the Messiah, Says Jerusalem’s Chief Rabbi.

The jist of the article that Chief Rabbi Amar and two other Rabbis announced as a ruling that G-d must bring the Moshiach.

This gave me a thought if these three rabbis declared that Moshiach must come and G-d is must give a response in 30 days and no show then the rabbis give another 30 days and so on. If no show, can these Rabbis decide that G-d should be put in a state of excommunication. As I was taught that if the Bais Din decide it’s Rosh Hashanah then G-d will agree.


texts: Why was Bnei Israel rebuked for requesting a King if this was a commandment given to them?

texts:
In Shoftim (Deut 17:14), it is said that Israel will ask for a King to rule over it once it is settled in the land. The Artscroll Stone Edition Tanakh does not list the specific source for this, but it says that Israel was commanded to do three things once it settled in the land, the first being the choosing of a King. So it views this verse as a commandment.

In I Samuel 10:19, G-d criticizes Israel's decision to ask for a King. He says that through this act they are rejecting Him.

Why would Israel be criticized for doing what they were commanded to do?

I've heard the opinion that the section in Shoftim about the King is not a commandment, but a statement of a future event. The purpose of which is to tell Israel not to choose a Gentile King, but a brother to rule over them.

So how should these seemingly contradictory events be interpreted?


texts:
Lately, I have noticed that many people who wear a tallis during davening will deliberately put on the black hat, which they wore on the way to shul, while still wearing their tallis near the end of the chazzan's recitation of mussaf. I have observed people going well out of their way to the coatroom just to get their hat for this when they easily could have gotten their hat as they were leaving shul.

Is there any explanation for this practice? Wouldn't it make more sense for them to put on their hats after taking off their tallis?


texts: It is common practice to add psalm 130 ("mimaamakim") to shacharis during the ten days of repentance. In my experience, most congregations say it between p'suke d'zimra and "Bar'chu" (immediately before kadish), while a few do so between sh'mone esre and chatzi kadish (immediately after "Avinu malkenu"). What reasons (or authorities) are there for reciting it at either point as opposed to the other?


texts: How is Teruah connected to friendship and closeness

texts:
I came across this article from which I would like to quote something:

  The concept of Malchuso b'khal adaso allows Bnei Yisroel to transform the teruah from a destructive sound of war into a sound that shows the friendship and love between HaKadosh Baruch Hu and Knesses Yisroel. The root of the word "רעה" means "friend", as Elokim horoeh osi me'odi, G-d who has been my shepherd (Breishis 48:15, see the Ramban ad loc.). This, indeed, is the teruah of "u'teruas Melech bo, the blast for the King is among them" (Bamidbar 23:21) mentioned in the verses of the Malhiyos blessing. This connotes closeness and intimacy between Ribbono Shel Olam and Bnei Yisroel and is proof that we are priviledged to have HaKadosh Baruch Hu as a friend. This is not din but rather rachamim, mercy.

With this new given meaning of teruah: "teruah" denotes a sense of kinship and closeness. Bamidbar 23:21 “He perceived no iniquity in Jacob, and saw no perversity in Israel. Hashem his God is with him, u’teru’at Melech bo” (Bamidbar 23:21). Rashi renders this last phrase as “and the friendship of the King is in him,” since, he explains, the word teru’ah is a derivative of the Hebrew word re’ut, friendship.

Is this what 'the shout of a King amongst them' or 'shouting for the King is among them' or 'And their King’s acclaim in their midst' means? Why is this friendship or closeness specifically connected with the sound of a Shofar in the form of a Teruah blast?

I didn't understand these explanations quite well, so maybe someone could explain it more clearly to me.


texts: How do we know that Zimri was the same person as Shlumiel ben Tzurishaddai?

texts:
Sanhedrin 82b says that Zimri is the same person as Shlumiel ben Tzurishaddai, and that Zimri is simply a derogatory nickname. But in the passuk that identifies him, he is described as "נשיא בית אב לשמעוני" - a head of a household from the tribe of Shimon. But in Bamidbar (4:38), when Hashem commands Moshe to count the descendants of Kehas, it says "נשא את־ראש בני קהת מתוך בני לוי למשפחתם לבית אבתם". So how do we know that Zimri was not simply the head of a family and not the head of the entire tribe?

(Note: Zimri's being the head of a family within the tribe does not disqualify him from being Shlumiel ben Tzurishaddai, since Zimri/Shlumiel could have been both the head of a family and of the tribe as a whole.)


texts:
Why wasn't Miriam's body taken to Eretz Yisrael for burial when she died?
In her merit, the well followed B'Nei Yisrael in the desert. She saved Moshe by taking care of him as a baby in the Nile River.
Didn't she deserve the same treatment as Yosef Ha'Tzadik?


texts: Who wrote the verse near the end of the story about Mahn in Shmot 16:35?

texts:
I am aware that the Talmud discusses a debate as to who wrote the last few verses in the Torah about Moses's death.

Near the end of the story about mahn, in Shmot (Exodus) 16:35, the verse says that B'nai Israel ate mannah for 40 years in the desert. It seems quite obvious that that verse must have been written many years after the event of the mahn happened, so I assume that this fact must have been written, later. If G-d conveyed to Moses to write this in the Torah immediately, people then would have known future events.

Did Moshe write this verse at the beginning of the 40 year travel in the desert, perhaps with God revealing when the mahn would stop, or did Joshua write it at the point or just after the man actually did stop? In short, who wrote Shmot 16:35?


texts: Were there specific formulaic rules for declaring someone "cherem"?

texts:
Wikipedia article on cherem lists the Talmudic rules on what offenses qualified for niddui.

However, it doesn't seem to actually list anything specific (aside from monetary issues that caused repeated niddui) which would lead to indefinite-period official cherem imposed on a person.

Was/is there a codified set of rules of what does and does not rise to the level of cherem? (specifically, after 600CE)?

Or was it pretty much up to individual Rabbis based on their personal judgement of what was good for their specific community?


texts:
I'm trying to "coordinate" my understanding of various verses regarding what happened with Gil'ad as referenced in parshat Matot.

Bemidbar 32:1 The tribes of Gad and Re'uven see that the lands of Ya'azer and Gilad are good pasture land and they desire to inhabit these areas.
Bemidbar 32:3-4 In verse 3, the tribes mention specific cities, which does not include mentioning Gil'ad. In verse 4 they say "the land that G-d has conquered for us..." -

I'm assuming that they mean all the land which includes Gil'ad and not the specific cities that they mentioned. Though, I'm not 100% sure of this. Did G-d help conquer the land of Gil'ad, also?

Bemidbar 32:33 Moshe includes part of the tribe of Menashe together with Reuven and Gad. He gives them the entire land of the Sichon the Emori.

Question - Did Sihon own Gil'ad as well?

Bemidbar 32:39 Machir ben Mensahse conquers Gil'ad and gains the land that the Emori lived in.

Are these additional Emori that lived there outside the territory of Sihon? Did G-d not help conquer the area of Gil'ad? Refer back to my question after #2.


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Must Moshiach Ben Duvid be in direct patrilineal descent?

texts:
We know that Moshiach must descend from Duvid Hamelech (King David), traditional understanding is that it is ben acher ben (father to son 100% direct male descent).

My question is are there any sources that Moshiach doesn't have to be such a direct descendant rather just being of general descent somewhere up the line?


texts:
Da'at is difficult to interpret. I have found this and this, but I am looking for the Lurianic interpretation specifically.

Please note that I cannot read Hebrew.


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.