texts: Trying to understand Mishnah Megilla 1:4

texts:
Mishnah Megillah 1:4 states:

  קראו את המגילה באדר הראשון ונתעברה השנה, קורין אותה באדר השני. אין בין
  אדר הראשון לאדר השני אלא קריאת המגילה ומתנות לאביונים .

  If the Megillah was read in first of Adar, and the year was
  subsequently intercalated, we read it in second of Adar. There is no
  difference between the first Adar and the second Adar except the
  reading of the Megillah and alms to the poor.

The above Mishnah confuses me, somewhat. The beginning says If you read it in Adar 1 and an extra Adar occurred, you have to read it again. The end of it says, "There is no difference between the 1st and 2nd Adar except for Megillah reading." That implies that we aren't supposed to read in one of the Adars. How can you undo what you already read in the 1st Adar if you thought that it would not be a leap year? (It says that afterwards they added an extra month.) So, if you read the Megilla already, and the Mishna tells you that you have to do it again, why does it say there's no "difference ... except for Megilla reading"?


texts: Menstruating women on public transportation

texts:
In Leviticus 15:20, it says that anything a menstruating woman sits on is unclean.  Then, in verse 23, it says that if a man sits on something a menstruating woman has sat on, then he is unclean.
I have been to Israel twice, and I rode on public transportation both times, and I do not recall this ever having been an issue.  Nor am I aware of it being an issue when flying on El Al, the national airline.
Am I missing something, or is there a reason why this is no longer an issue, or maybe there is no reason it just isn't an issue anymore (in which case I will just drop the question)?

Todah.


texts: Can you buy a beggar non-Kosher food, or chometz on Pesach?

texts:
If I am asked for money by a beggar on the street, or see a homeless person with a sign, I try and give them food as it is usually more useful than money (which will probably be used for alcohol or drugs).

I was asked this morning for money and I offered to buy the person breakfast instead, he refused, but it made me wonder if it was acceptable to buy a gentile homeless person non-kosher food, most likely trief meat or pork?

Also, once Pesach begins would be acceptable to buy a gentile beggar chometz, as pretty much anything you would buy on the street would be chometz during Pesach?

I did see this similar question, and I'd obviously avoid beef with cheese as I know you cannot derive any benefit from it, ever.


texts: Why, in Haazinu, does "ask your father and they will tell you explanation" have only one "ask"?

texts: In Parashat Haazinu, it is written "ask your father and he will tell you, your elders and they will explain". I once heard a explanation as to why "ask" is written by one's father whereas by elders there is not written to "ask". Does anybody know? I can't find it.


texts: Why are castrated animals slaughtered as Kosher beef?

texts:
Castration and dehorning of cattle is the common practice in the cattle industry. This a violation a basic Noahide Law ref Tractate Sanhedrin 56a-b:

שבע מצות נצטוו בני נח ...רבי חידקא אומר אף על הסירוס
Seven commandments were given to the sons of Noah... Rabbi Chidka said they were also commanded not to castrate animals.

All men today that are Bnei Noah are required to follow this command. I refuse to castrate and dehorn my cattle and get a big reduction in sale price for them at the local sale barns. Most of all male slaughtered animals in the US have been castrated, dehorned if not polled by mixed breeding and then fattened on Kilayim-(mingled seed) (GMO) feeds with herbicide residues. Why are these animals slaughtered as kosher beef?


texts: Can you carry an object from the step outside your house inside your house?

texts:
According to the laws of carrying on shabbos one may not carry from one domain to another aside from a makom petur ("exempt area"). A makom petur is less that 4X4 handbreadths and more than three handbreadths off the ground (source).

Say you have 2-3 steps attached to your house, which domain category is each step in? Does the higher step's height begin from the step below it or does it go to the very bottom? Also does each step going upwards inherit the width of the steps below?

If either or all steps are makom petur then does that mean that you can carry inside from the step?

Let's assume that we're talking about standard steps. About half a foot long, half a foot high and 4-5 feet wide. Let's also assume that a tefach is between 3 and 4 inches.


texts: PTIJ: The Hulk & the principle of "כל דאלים גבר" (ie "whoever is stronger prevails")

texts:
When there are two people arguing over an object or piece of land and neither of them has a stronger proof than the other’s, the gemara in
Bava Basra 34a teaches us about the principle of:

  כל דאלים גבר

  "whoever is stronger prevails"

Rashbam (ad. loc.) suggests this applies in any case where two people argue and neither has convincing proof.

Enter The Hulk

1) If you look closely at the concept the word "גבר" ie "man" is used. Is the The Hulk considered a man?
בּשלמא Bruce Banner, he's legitimately a person. אלא is The Hulk still considered a "man" or is it a brand new non-human entity, and thus "כל דאלים גבר" wouldn't apply in this case?
(regardless, you WON'T like him angry)

2) Even if you say The Hulk still has a shem "man"- is it fair to have The Hulk show up in a כל דאלים גבר dispute? Assumption is two regular people are fighting- NOT someone like The Hulk!

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


texts: Need to kasher a knife after sticking oneself

texts: If I poked myself with a knife and possibly got blood on it; does it have to be kashered.


texts: Does cheese without a hekhsher tref dishes?

texts: I've heard that Rav Soloveitchik ztz"l used to eat non-hekhshered cheese. Can you explain how the creation of hashgachah agencies has changed whether things need hashgachah, and would it be reasonable to argue that plain, non-hekhshered cheese (without added things in it like peppers) may be asur l'akhilah but doesn't actually tref dishes?


texts: Sources and digest about recycling “light” shaimos (e.g. newspaper divrei Torah)

texts:
Star-K advises on “shaimos”:

NEWSPAPERS, MAGAZINES AND TAPES
Newspapers and magazines which contain
secular information should not be put into shaimos as they degrade the
real shaimos that are buried with them, especially if the
advertisements and pictures are not within the spirit of the Torah.
The pages that do contain Torah may be removed and placed into shaimos
if the other side of that page also contains Torah or is blank.
Alternatively, the whole paper may be put into a bag which should then
be put into another bag so that the paper is double wrapped, known as
kli besoch kli. It can then be placed into the garbage or into
recycling. Missionary material that contains pesukim may be burnt or
double wrapped and discarded. Tapes and CD’s containing divrei Torah
and shiurim may be disposed of after they have been double wrapped in
plastic.

In our area we are requested to recycle paper waste.
Q1] Is it permitted to put pages of newspapers that contain Torah into the paper recycling?
I saw in Israel that packets of toilet paper contained certification that no recycled divrei Torah were used in its manufacture.
Q2] The paper waste recycling bin cannot contain plastic. If it is allowed to dispose of these materials in the paper recycling bin, can one satisfy the “double wrapping rule” by wrapping the materials in other, secular paper or in a paper bag.
I have asked this question of the Federation of Synagogues in the UK who do not allow to recycle pages of newspapers that contain Torah because it may reappear as toilet paper. I know a Rabbi who says that these materials may be recycled if double-wrapped in paper.  I am not asking a shaaloh here. I want to find sources that I can study to form my own opinion. I would also like a digest of the views of these sources.
Possible sources that I have found:
https://www.ynet.co.il/articles/0,7340,L-3694446,00.html
http://www.shtaygen.net/horadot/geniza/2.pdf see the table on p 2.
http://shut.moreshet.co.il/shut2.asp?id=13948
The answer to this question Sheimos in newspapers and parsha sheets is highly relevant but quotes almost exclusively from  the Star-K article above and so does not adequately address my issue.


texts: If a woman who converted orthodox is living a modern lifestyle (keeps Shabbos and kosher but is very lax about it and doesn't keep every halacha) but her child is not religious at all, is the child considered a non Jew? The child was born after the mothers conversion.


texts: Transition from "Temple Judaism" to "Rabbinic Judaism"

texts:
In reference to this comment on the Worldbuilding.SE question, "What educational resources could help someone who knows they will time travel to the future?":

  There is little resemblance between medieval and modern Rabbinic Judaism and the Temple Judaism of the antiquity. For a simple example, Temple Judaism has priests and sacrifices; Rabbinic Judaism has neither priests nor sacrifices. That's one massive difference. For another example, Temple Judaism had nothing even remotely resembling the Talmud and the extremely complicated system of rules and regulations which give Rabbinic Judaism its distinctive color. The entire very elaborate system of halakha is post-classical.

What traditional Jewish sources (if any) would seem to support the contention that Judaism evolved from so-called "Temple Judaism" to so-called "Rabbinic Judaism"?


texts:
I have seen people use "Sabbat belts" and bracelets that use the key as some functional part of the item (eg something that holds the loop together).

However, this does not seem to be a real garment of any sort (talking here about items that would generally be covered up, not displayed, like a bracelet under sleeves)?

What is a general principle regarding these types of items?

Note: I seem to recall reading that there are really two types of garments, ornaments and "real" garments, where garments are real pieces of clothing (some minimum size?) and ornaments are meant to be worn to enhance one's appearance. I don't have a source for this though.


texts:
A couple lines up from the bottom of the first daf of Keitzad Mevarchin, the Gemarah gives its reason for making Brachas. Its answer (my translation) is "It is forbidden for a person to get pleasure from this world without a Bracha". With this in mind, suppose I get a lot of pleasure from playing hockey. Why don't I make a Bracha? (Hockey is just used as a possible example)

As always, please cite your sources.


texts:
In Parshas Zachor (Devarim 25:18) it says:

ויזנב בך כל
All tails are within you

This would presumably include cocktails, and the Passuk teaches us that all of these can be found in the Torah (Shebichsav and Shebaal Peh).
Another proof to this is Yeshaya 51:17, where it says:

מִיַּ֥ד יְהוָ֖ה אֶת־כּ֣וֹס... שָׁתִ֖ית מָצִֽית
From God's hand (i.e. in the Torah) the cup which you ...drink from can be found.

Therefore, here's a list of common cocktails. Which common cocktails (whether from that list or not) can you find mentioned or hinted to in Tanach, Talmud, or elsewhere in Jewish literature?

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


texts: Must the spacing between words in a written Torah be consistent?

texts:
I'm asking this question with some emphasis on the beginning of parshat Vayechi.

Most chumashim that I have seen have a notation that unlike the end of every other weekly Torah reading that has a paragraph break (either with next week's portion continuing on the same line, or on the next line), there is only one-letter's spacing between the end of Vayigash and the start of Vayechi,

In other words (no pun intended), if one were to look in a torah, he would see the word me'od and then the next word would be Vayechi, immediately following.

I've seen a number of Sifrei Torah add some extra spacing before writing the word Vayechi. It is not that much spacing that it becomes to look like a parsha stumah (closed), but it also doesn't appear like it's immediately the next word, as is the writing of other words in a verse. It is as if the sofer intentionally wanted to add this extra spacing to make Vayechi stand out.

Is this technique alllowed - to intentionally add extra spacing when one shouldn't? In general, shouldn't a sofer aim to have uniform spacing between words throughout the entire Torah? When and how much leniency might be allowed in word spacing?


texts: Source for Moses' life divided into 3 parts of 40 years

texts: I am looking for a source (Gemara? Midrash?) that says that Moshe Rabbeinu's life was divided equally in 3, first forty years in Egypt, then 40 years in Midyan and 40 years in the desert with the Bnei Israel?


texts: Its clear from Tanach that Hashem performed open miracles during those times. What is the reason that there are no open miracles nowadays (i.e. ones without any clear natural explanation)?


texts:
In various places on this site, including the FAQ, we have the following disclaimer:

  Like Wikipedia, this site makes no guarantee of validity, and does not offer professional (particularly rabbinic) advice. Treat information from this site like it came from a crowd of your friends.

As discussed here and here, this disclaimer is motivated by the concern that people might consult this site for personal advice about what Judaism says they should do instead of consulting their own Rabbi. Along similar lines, many people here include in answers about Jewish practice a recommendation that the reader consult their own Rabbi.

What is the reason for this concern?

Why is it so important to speak, in particular, to a Rabbi (and especially to "your local" one)?

What would be so wrong with simply using good-looking information from a site like this one that we need disclaimers all over the place and constant warnings?


texts:
The Posuk says:

וַיִּקְרָא אֹתָהּ שִׁבְעָה עַל כֵּן שֵׁם הָעִיר בְּאֵר שֶׁבַע עַד הַיּוֹם הַזֶּה

Translated as:

And he named it Shibah; therefore, the city is named Beer sheba until this very day

The problem is earlier in Parshas Vayera (בראשית כ"א ל"ג)
it says:

  וַיִּטַּע אֶשֶׁל בִּבְאֵר שָׁבַע

Translated as:And he planted an eishel in Beer-Sheba

so it had the name earlier so why does the torah say "therefore, the city is named Beer sheba" if it already had that Name?


texts:
In Parshat צו, Chapter 6, verse 2 the מ in מוֹקְדָ֨ה is small according to Minchas Shai.
Why is the מ in מוֹקְדָ֨ה small?


texts: How to say Mi Yodeya's version of Echad Mi Yodeya in hebrew

texts:
A selection of the Mi Yodeya series is being prepared for the
hagadah mi yodeya

  14 are the books of the Rambam.
  15 were the cubits of the Flood.
  16 are the maneh of the myrrh.
  17 were the Yovel cycles.
  18 are the years before marriage.
  19 are the years of the calendar.
  20 is the age of the Draft.
  21 are the days between the straits.
  22 are the lines in a mezuzah.
  23 are the judges of a small high court.
  24 are the divisions of the kohanim.
  25 are the letters of Sh'ma.
  26 is the gematriya of the Tetragrammaton.
  27 are the letters (including final forms).
  28 are the "time"s in Koheles.
  29 is the height of the red line.
  30 is the age of strength.

The only problem is that this list is in English and I customarily recite the first thirteen in the language as they are found in my regular Hagadah. (Some Hebrew-Aramaic hybrid.)

So how do I say these ones in Hebrew (in the same Hebrew-Aramaic style as the rest of the song)?


texts: What is so significant about the wells in the Torah? Why are they discussed?

texts:
Genesis 26:15-18

  (15) And the Philistines stopped up all the wells which his father’s
  servants had dug in the days of his father Abraham, filling them with
  earth.

  (16) And Abimelech said to Isaac, “Go away from us, for you have
  become far too big for us.”

  (17) So Isaac departed from there and encamped in the wadi of Gerar,
  where he settled.

  (18) Isaac dug anew the wells which had been dug in the days of his
  father Abraham and which the Philistines had stopped up after
  Abraham’s death; and he gave them the same names that his father had
  given them.

  בראשית כ״ו:ט״ו-י״ח

  טו) וְכָל־הַבְּאֵרֹ֗ת אֲשֶׁ֤ר חָֽפְרוּ֙ עַבְדֵ֣י אָבִ֔יו בִּימֵ֖י
  אַבְרָהָ֣ם אָבִ֑יו סִתְּמ֣וּם פְּלִשְׁתִּ֔ים וַיְמַלְא֖וּם עָפָֽר׃

  טז) וַיֹּ֥אמֶר אֲבִימֶ֖לֶךְ אֶל־יִצְחָ֑ק לֵ֚ךְ מֵֽעִמָּ֔נוּ
  כִּֽי־עָצַֽמְתָּ־מִמֶּ֖נּוּ מְאֹֽד׃

  יז) וַיֵּ֥לֶךְ מִשָּׁ֖ם יִצְחָ֑ק וַיִּ֥חַן בְּנַֽחַל־גְּרָ֖ר
  וַיֵּ֥שֶׁב שָֽׁם׃

  יח) וַיָּ֨שָׁב יִצְחָ֜ק וַיַּחְפֹּ֣ר ׀ אֶת־בְּאֵרֹ֣ת הַמַּ֗יִם
  אֲשֶׁ֤ר חָֽפְרוּ֙ בִּימֵי֙ אַבְרָהָ֣ם אָבִ֔יו וַיְסַתְּמ֣וּם
  פְּלִשְׁתִּ֔ים אַחֲרֵ֖י מ֣וֹת אַבְרָהָ֑ם וַיִּקְרָ֤א לָהֶן֙ שֵׁמ֔וֹת
  כַּשֵּׁמֹ֕ת אֲשֶׁר־קָרָ֥א לָהֶ֖ן אָבִֽיו׃

1)  What is so significant about the wells?

2)  Why does the תורה include such a mundane issue as to how יצחק gets his water?  Why is this episode included in the תורה?

3)  Why did the Philistines stop up the wells that אברהם had dug?  Didn’t they need the water?

4)  What is the issue that the Philistines had with יצחק?

5)  Why did יצחק dig up the wells his father had dug?  Why not dig his own wells?

6)  Why did יצחק give the wells the same name his father gave to them?  Why do they need names at all?


texts: Why did the waters of the flood have to cover the mountain 15 amos?

texts: The posuk in Bereishis 7,20 says that the waters rose above the mountains 15 amos. But why was this so? It's understandable why the mountains had to be covered with water, but why did the waters have to rise another fifteen amos to complete the destruction of the world?


texts:
The Shema Prayer (Hear o’ Israel the Lord is God and God is One) is considered Judaism’s declaration of faith in God. Deuteronomy 7:13, quoted from Chabad.org, reads “And He will love you and bless you and multiply you; He will bless the fruit of your womb and the fruit of your soil, your grain, your wine, and your oil, the offspring of your cattle and the choice of your flocks, in the land which He swore to your forefathers to give you”.

Many of these blessings seem to have a link to Temple service, grain for the challah, oil for the Menorah and for anointing the Kohanim/Priests, wine for Kiddush, cattle for the sacrifices, etc. The blessings also seem to have a link to Israel as a nation including populating the land and feeding it. The one element I specifically question is the oil. What is the signifance of oil in terms of consumption or Temple service that it is a blessing? Wouldn’t water be symbolically appropriate for purifying the Kohanim instead of oil?  In a land “flowing with milk and honey” there has to be bees to produce that abundance of honey and if there are bees, there is bees wax that can be used to light the Temple menorah. Why is oil so essential that it is considered a blessing for the masses?


texts: what is the source that Shadchan is an acronym of Sheker Dover Kesef Notel

texts:
what is the source that שדכן is an acronym of שקר דובר כסף נוטל

(translation "marriage broker" is an acronym of "says" "lies" "takes" "money" (in a different order))

someone told me it is from the shalo hakodosh is this true?
If yes is it in writing(where)?

if no what is the source (if there is one in writing)?


texts:
Yebamoth 63a states that Adam had intercourse with animals:

א"ר אלעזר מאי דכתיב (בראשית ב, כג) זאת הפעם עצם מעצמי ובשר מבשרי מלמד שבא אדם על כל בהמה וחיה ולא נתקררה דעתו עד שבא על חוה
And Rabbi Elazar said: What is the meaning of that which is written: “This is now bone of my bones and flesh of my flesh” (Genesis 2:23)? This teaches that Adam had intercourse with each animal and beast in his search for his mate, and his mind was not at ease, in accordance with the verse: “And for Adam, there was not found a helpmate for him” (Genesis 2:20), until he had intercourse with Eve.

Did Adam actually have intercourse with animals? Should this be looked at as true or just the opinion of that rabbi? I always see people using this part of the Talmud to bash Judaism, I don't know how I should even respond to them.


texts: why cure the snake bites with the nehushtan

texts: In Bemidbar 21, How come Gd cured the Israelites snake bites with the nehushtan? Why cure them that way? Why not just send the snakes away (as the people had asked)?


texts: What is the significance of "white glass"?

texts:
In the bracha to Yissachar and Zevulun Moshe mentions that

  For by the riches of the sea they will be nourished, and by the treasures concealed in the sand.” (Devarim 33:18-19)

Rashi explains that the

  "concealed treasures of the sand” refers to “white glass” that is found in the sand.

What is the significance of this white glass? It does not seem to serve any mitzvah purpose, as opposed to the techeles that is also part of the bracha of Zevulun. There is no indication that it was a rare and valuable commodity (like precious metals/stones). So what significance does it have?


texts: Rain on Sukkos a bad sign outside the land of Israel

texts:
The Mishnah (Taanis 1:1) says:

  ...אֵין הַגְּשָׁמִים אֶלָּא סִימַן קְלָלָה בֶּחָג

  ...the descent of rain on the festival of tabernacles is to be considered an unpropitious event

The Mishnah (Sukkah 2:9) also says:

  יָרְדוּ גְשָׁמִים...לְמָה הַדָּבָר דּוֹמֶה, לְעֶבֶד שֶׁבָּא לִמְזוֹג כּוֹס לְרַבּוֹ, וְשָׁפַךְ לוֹ קִיתוֹן עַל פָּנָיו:

  If rains fell...To what can this matter be compared? To a slave who came to pour a goblet for his master, and he [the master] poured a bowl-full [of water] in his face.

We see that it raining on Sukkos is to be viewed as a negative thing. I have this idea in my head that at least the first Mishnah is specifically referring to the land of Israel, which shouldn't expect rain until after Sukkos (I later found that the Mishmeres Shalom (43:1) says this). Other lands rain all the time with no expectation for it not to on Sukkos. The second Mishnah, presumably is a general statement about if Hashem wants our mitzvah performance, and could potentially refer to all lands (even if the first one doesn't).

However, I saw the Aruch HaShulchan (OC 639:20) write:

  אמנם כשיוצא מן הסוכה מפני הגשמים – אל יצא ככועס ומבעט, אלא בהכנעה רבה, כעבד שבא למזוג לו כוס לרבו, ורוצה למזוג היין במים, ושפך לו רבו הקיתון של מים על פניו.(והמקור חיים פירש בזה דהמים ממתקין היין האדום, והוא רמז לרחמים הממתק את הדין, ואין מניחין מן השמים. ואמרו שזהו על ארץ ישראל.)

  However, when you leave your Sukkah because of rain, don't leave angry and kicking. Rather, leave with great submissiveness, like a servant who goes to pour a drink for his master, or dilute his wine with water, and the matter splatters it on his face. (But the Mekor Chaim explains that the water perfects the red wine, hinting to compassion perfecting judgement, and they in Heaven don't let him. And they said this was about the land of Israel.)

The fact that the Aruch HaShulchan is bringing this Mishnah, even though he lived in exile, shows me he understood it to be referring to all lands. However, maybe again the first Mishnah is only the land of Israel. Does anyone say it's a simman klala/a bad omen outside the land of Israel if it rains on Sukkos? Is this what he means in his last line (it's unclear to me)?


texts: What's the deeper meaning behind Miriam's punishment?

texts:
It is classically explained that Miriam received tzaras for what she said about moshe and the reason her punishment was so harsh was being a holy person even a small mistake is magnified to be a bigger deal than if it was someone else.

However, when it comes to the six remembrances each day, “Remember what the L‑rd, your G‑d, did to Miriam on the way, when you went out of Egypt.” The emphasis here is on what G-d did to Miriam and specifically what G-d did to Miriam while we were leaving Egypt.

What is the connection between tzaras and leaving mitzryim?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts:
What was and who were Bath-Sheva's or Bath-Shua's Name and Children with David and Uriah?

Divrei Hayamim I - I Chronicles - Chapter 3:5 And these were born to
him in Jerusalem: Shimea, and Shobab, and Nathan, and Solomon-four, to
Bath Shua the daughter of Ammiel.

https://www.chabad.org/library/bible_cdo/aid/16523/showrashi/true
Is the first-born son listed here the first child that died?
Do we know if Bath-Sheva had any children with her prior spouse, Uriah?
Did Uriah call her "Bath-Shua"; otherwise, why is Bath-Sheva's name interchangeable with Bath-Shua?


texts: What do the pre-rabbinic and/or rabbinic authorities say about the nurse of Rebecca?

texts:
Genesis 24:59

So they sent away Rebecca their sister and her nurse and
Abraham's servant and his men.
וַיְשַׁלְּח֛וּ אֶת־רִבְקָ֥ה
אֲחֹתָ֖ם וְאֶת־מֵֽנִקְתָּ֑הּ וְאֶת־עֶ֥בֶד אַבְרָהָ֖ם וְאֶת־אֲנָשָֽׁיו:

In what way is the nurse in this passage a nurse of Rebecca?
Was this nurse a nurse who nursed (or was nursing) Rebecca?
Was Rebecca in this passage still being weaned or nursed?
Was this nurse to help Rebecca with Rebecca's future children?
Was this nurse a shiphcha, just as the Torah refers to Hagar, Bilhah and Zilpah as such?
What do the pre-rabbinic and/or rabbinic authorities say?


texts:
What are the halachik definitions of bittul torah?

I.e. some say that studying secular sciences qualifies as bittul torah while others say that it doesn't. How are they defining the halachik definition of bittul torah differently and on what basis?


texts: Arba'a Va-arba'im Ushlosh Meyot - mi yodeya?

texts:
Who knows three hundred forty four?
ארבעה וארבעים ושלוש מאות - מי יודע?
The traditional Passover song "Echad - mi yodeya" implies a possible presupposition that there is a Jewish significance to be found for each natural number. Accordingly, there is an ongoing series on Mi Yodeya that is attempting to unearth significant Judaism facts about each number, in sequence.
What significant Judaism facts are there about the number 344? The more significant within Judaism and the more intrinsically dependent on the value 344, the stronger the answer. Please include sources for your information wherever possible, as with all other answers on this site.
Please, no answers that are just lazy gematria. Especially not with this number.


texts: How could Isaiah know about King Cyrus of Persia?

texts:
Isaiah 45:1 calls King Cyrus of Persia “G-d’s Messiah” among other references to him:

כֹּֽה־אָמַ֣ר יְהוָה֮ לִמְשִׁיחוֹ֮ לְכ֣וֹרֶשׁ אֲשֶׁר־הֶֽחֱזַ֣קְתִּי בִֽימִינ֗וֹ לְרַד־לְפָנָיו֙ גּוֹיִ֔ם וּמָתְנֵ֥י מְלָכִ֖ים אֲפַתֵּ֑חַ לִפְתֹּ֤חַ לְפָנָיו֙ דְּלָתַ֔יִם וּשְׁעָרִ֖ים לֹ֥א יִסָּגֵֽרוּ׃
Thus saith the Hashem to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him, and to loose the loins of kings; to open the doors before him, and that the gates may not be shut.

Scholars date Isaiah to have lived around the mid-eighth century BCE, but Cyrus lived around 529 BCE (after Isaiah’s death). How could Isaiah know about him?
Inspired by this question.


texts: What is the correct Ashkenaz nusach for the bracha of hamapil?

texts:
When I google the Hamapil bracha to say at night, the version I always come upon is this:
https://www.tefillos.com/krias_shema.asp
In my Artscroll siddur, the nusach is different, as the words before the 'Yehi Ratzon' are moved to the end and worded a bit different.
Does anyone know what the correct or accepted nusach is for Ashkenaz?


texts: Why isn't a warning required to obligate a fine?

texts:
The Torah says that by capital punishment (Hilchos Issurei Bi'ah 1:2) and by lashes (Hilchos Sanhedrin 16:4) a person  must be given proper hasra'ah (warning) before a punishment can be administered.
However, when it comes to fines- for example a rapist or seducer- such a warning is NOT required. For example, Rambam in Na'arah Besulah 1:8 writes:

אֵין הָאוֹנֵס אוֹ הַמְפַתֶּה חַיָּב בִּקְנָס עַד שֶׁיָּבוֹא עָלֶיהָ [כְּדַרְכָּהּ] וּבְעֵדִים וְאֵינוֹ צָרִיךְ הַתְרָאָה.
The rapist or seducer isn't obligated to pay the fine until he has relations with her [in the ordinary fashion], and with witnesses present, and a warning is not necessary.

Why is a warning required to administer capital punishment and lashes, but isn't required to obligate a fine?


texts:
I had heard from several rabbanim that one is not allowed to prepare anything on the 1st day of Pesach for the 2nd day (hachanah). This includes Seder preparations.

I'm curious how they do this in hotels during Pesach where there are hundreds of people there. It takes about an hour to set up all the place settings; and I'm not including food warm-up, which takes a while as well. The dining room is fully set by the time people enter it, about 20 - 30 minutes after the 2nd day of Yom Tov begins.

Are the tables set by Gentiles, exclusively? If so, there is no problem with Amira Lenachri or benefitting from a Gentiles work (in this case, hachanah on Yom Tov?)

Please explain how hotels get around the hachanah problem.


texts: Is one allowed to become a Talmid HaRambam?

texts:
There is a movement of people (including several MiYodeya users I've seen) who believe in following the teachings of the Rambam exclusively, basing their practical halachot off the Mishneh Torah, despite not having been raised to do so.  These people tend to call themselves Talmidei HaRambam.

Do any poskim hold that it is permissible for one not raised in a Teimenite minhag to switch to following his rulings (and by implication ignore contradicting rulings from later poskim)?  If not, how are such people treated in halacha?


texts: When did a Jew last marry a woman captured in war?

texts: What is the last recorded case of a Jew marrying a woman captured in war, as allowed by the Torah [Deut. 21:10-14]?  Anybody more recent than King David, as mentioned in Sanhedrin 21a and Kiddushin 76b?


texts: Can learning apocrypha count as Talmud Torah?

texts: According to this post, the apocrypha may be permissible to learn. Would learning it count as Talmud Torah?


texts: Why is it not allowed to pronounce God's four letter name ywvh? Is there a reason for this? Is it such a great taboo as to be unforgivable?


texts: Is there a difference between "p" and "f" when transliterating from English to Hebrew?

texts:
When transliterating an English name to Hebrew (e.g. for a Ketubah or Get), is there a way to distinguish between a "p" and "f" sound?  E.g. Fine, NY vs Pine, CO.  Would both just be spelled (assuming Ashkenazic conventions)  פיין ?

I know Yiddish has its own solution to this problem with the line-over-the-character for "f", but my understanding was in a Ketuba, we stick to only the original, unadorned, 22 Hebrew letters or five finals.

If I recall correctly from Or HaYashar, Pfalz, Germany is just פפלץ


texts: On what authority do Lubavitchers not skip when late to shacharis?

texts:
The Rav's Shulchan Aruch, OC 52, clearly states that, because saying amida (sh'mone esre) with a congregation is so important, one who arrives late to a congregational shacharis service should skip earlier portions of the prayers in order to say amida with the congregation. He should even, if necessary to reach amida in time, skip almost all of the prayers before Yotzer.

Yet I don't see Chabad-Lubavitch folks (well, men), who I'd think would follow the Rav, doing so. In my experience, Lubavitch latecomers pray without skipping, even if skipping would enable them to say amida with the congregation.

Is there some authority they rely on for this practice? (Does, perhaps, the Rav elsewhere (e.g., in his notes on the sidur) or one of the later Lubavitch rebbes say to practice thus?)


texts: Why is there no kesubah payment when the wife dies first.  Is it because it does not apply or is it because the husband is the only heir of his wife and he, therefore, inherits all her assets including her kesubah liens.  In other words, he was holding the kesubah money for her as a debt and now that the debtor has died he owes it to himself


texts:
Sometimes the letters י-ו seem to serve as a name of Hashem.  For example, many authors replace י-ו with טז in a numbering system, presumably so as to not write Hashem's name, similar to replacing י-ה with טו.  In many names, י-ו seems to refer to Hashem, as in יוחנן and יונתן.

Where does this come from?  Is this name ever used anywhere on its own?


texts:
If someone doesn't want to bang in their Mezuza so firmly that it will be hard to get it off in the event that it needs to be checked, or to replace it, can the Mezuza be attached to the doorpost without banging the nails in all the way, so that it still has some wiggle room? If so, how much wiggle room is allowed?

Can it be velcro'ed to the doorpost?


texts: What is the current Ashkenazic practice on the Alenu?

texts:
The Alenu is part of our daily liturgy.  It says:

It is our duty to praise the Master of all... who has not made us like the nations of the lands, nor placed us like the families of the earth; who has not made our portion like theirs, nor our destiny like all their multitudes.

What follows has been historically censored:

שֶׁהֵם מִשְׁתַּחֲוִים לְהֶבֶל וָרִיק וּמִתְפַּלְלִים אֶל אֵל לֹא יוֹשִׁיעַ
-- For they worship vanity and emptiness, and pray to a god who cannot save.

Commentators have noted that "and emptiness" has the same gematria as Jesus; and "vanity and emptiness" has the same gematria as "Jesus and Mohammed".  So Christian authorities forced Ashkenazic Jews to omit the sentence.  In some editions, a blank line was left, so the missing line could be added by hand.  Muslims didn't see it as offensive, and the line never left Sephardic siddurim.
I know that in some current Ashkenazic siddurim the line has been restored.  Is restoring the line now the universal practice in new siddurim, especially in Israel?  What does your siddur do?


texts: Why is Mar son of Ravina's prayer commonly recited after Amidah?

texts:
Berachot 16b-17a lists a number of prayers that various amoraim recited at the end of Amidah.

Common practice (at least in the Ashkenazi and Edot Mizrach siddurim that I've seen) seems to be to recite (a text based on) the prayer of Mar son of Ravina (Elokai netzor).

Are there sources that discuss why it was that reciting specifically his prayer ultimately became the widespread custom (as opposed to the prayer of one of the other amoraim)?


texts: When we wish one another during the Aseres Yemei Teshuva "Gmar Chasima Tova" what does it mean? Does it not depend on what is written in the document? What difference does it make if the seal is good if the document is no good?


texts: Why were the Jews punished for 40 years if the spies were the ones who were there for 40 days?

texts:
Rashi (Bemidbar 13:25) implies that the Jews were in the Sinai Desert for 40 years in response to the spies being in the Land of Israel for 40 days.

While the spies had 40 days worth of planning to sin, and thus were punished, why were the Jews punished for merely accepting the spies’ report?  What do they have to do with the 40 days?


texts: Time-limited promotional giveaways for some, fees for everyone later

texts:
If someone provides a discount for early payment, and raises the price for others, there is reason to consider this a form of forbidden usury.

What if someone is giving away a gift to some as a time-limed, promotional incentive, and charging for it later? The case that caused me to wonder about this practice is a local synagogue offering free rain ponchos to encourage attendance at Friday night services tonight (the weather forecast calls for rain), and charging $10 apiece (as a fundraiser, I assume) otherwise.

Is this a problem of usury?  Is it a different problem?  Is it no problem?  Is this any different from a candy store/bakery owner giving kids (or others) free samples?  (Ie., would one be allowed and the other forbidden?  If so, which, and why?)


texts: Is a non-Jew permitted to light the Chanukah Candles

texts: Are there any halachic rules concerning the lighting of the Chanukah Candles by a non-Jew/gentile.


texts: Where in the Aruch HaShulchan He'Atid are Hilchot Sotah?

texts: I have an Aruch HaShulchan He'Atid, as well as a normal Aruch HaShulchan, and I'm looking up something about Sotah for a Chaburah. Does anyone know where I can find Hilchot Sotah in the Aruch HaShulchan?


texts:
My question concerns the correct way to punctuate a ruling found at the very end of the first perek of Beitza (in the Mishna). There, the mishna in question provides a list of items that may or may not be sent to people on a yontef:

Clothing may be sent, whether or not it is stitched together and whether or not it contains kilayim, so long as it can be used during the festival. A spiked sandal cannot be sent (cf: Shabbat 6:2), and nor can a shoe that has not been sewn together. Rabbi Yehuda adds to the list of things that cannot be sent a shoe that has not yet been dyed (מנעל לבן), since it requires a craftsman, at which point the mishna closes with the following principle:

  זה הכלל: כל שנאותין בו ביום טוב משלחין אותו

How should this phrase be translated? There are two possible ways:

  1) This is the rule: anything that may be used [lit. "with which one
  may derive enjoyment"], we send on a yontef;

  2) This is the rule: anything that may be used on a yontef, we send.

The Bartenura adopts the first of those translations (as, incidentally, does Kehati and Danby):

  ה"ק, כל שנאותין בו בחול כמות שהוא ואינו צריך למלאכה אחרת, אע"פ שאין
  נאותין ביו"ט, כגון תפילין, שבחול לובשין אותן כמות שהן וביום טוב אין
  לובשין אותן, משלחין אותן ביו"ט

  Anything that may be used [lit. "with which one may derive enjoyment"]
  on a weekday as they are, and which do not require any additional
  work, even though they may not be used on a yontef (such as tefillin,
  which one wears as they are on a weekday but does not wear on a
  yontef), may be sent on a yontef.

To me, this interpretation is problematic, given the example in the mishna of the spiked sandal. This is an item that can be worn on a weekday, just not on a Shabbes or a yontef. If we adopt the first of those two translations, as the Bartenura does, then how do we explain the prohibition of sending spiked sandals but the permissibility of sending tefillin (which also cannot be worn on the yontef)? Does it not make more sense to adopt the second of my translations, and to derive the permissibility of tefillin and other items from something else?


texts: I recently davened (prayed) at a hassidic Rebbe's minyan. I found something peculiar, namely that the Rebbe didn't actually daven in the same room as everyone else. Instead, he davened in a different room with the door closed at all times. To indicate that he had completed shmoneh esrei there was a knock or sound that came from his room. After asking I was told that he always davens like this and other hassidic Rebbes do as well. I would like to know what the halachic basis is for this practice and are there any other sects of Judaism that do things similarly?


texts:
I need to designate beneficiaries for a life insurance plan. I've designated my wife as the primary beneficiary and my children as contingent beneficiaries. My son is a firstborn and he has two sisters. Currently I have the distribution as a) son 50%; b) daughter 1 25%; c) daughter 2 50%.

I made the distributions this way based on my knowledge of Jewish law?

Then I found the following at http://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_0007_0_06494.html:

  The firstborn takes a double portion
  only of the present and not of the
  contingent assets, i.e., only of the
  assets in the father's possession at
  the time of his death and not such as
  were due to come into his possession
  thereafter.

It would appear from this that Jewish law does not dictate how to handle a life insurance distribution, since it would be a considered a contingent asset.

Have I analyzed this situation correctly? I'm curious what others would do...


texts: Were Midrashim and Aggadeta transmitted to Moshe on Sinai like the Halachic Torah She'be'al Peh?

texts:
The halachic part of the Torah She'be'al Peh was transmitted to Moshe on Sinai along with the written Torah (or in the Ohel Moed afterward).

Sifra:

  How is Shemitta relevant to Mount Sinai?  Were not all of the mitzvot
  said at Sinai?  Rather [it comes to teach that] just like all of
  Shemitta's principles and details are from Sinai, so too all the other
  mitzvot's principles and details are from Sinai.

Rambam in the Introduction to his Peirush on Mishnayos:

  Know that every Mitzva that the Holy One, Blessed Be He gave to Moses
  our teacher, He gave with its interpretation.  The Holy One, Blessed
  Be would tell him the [Torah] verse and then tell him its
  interpretation and explanation and everything that was included in
  that deep text…

What about the non-halachic parts of the Oral Torah? Were Midrashim and Aggadeta transmitted at Sinai like the halachic Torah She'be'al Peh?


texts: Was the concept of Godhead (one God in multiple persons) known to Judaism before the advent of Christianity?

texts:
Was the concept of Godhead (one God, but multiple persons) known to Judaism prior to the advent of Christianity? Were there Jews that held a Binitarian, Trinitarian or similar "Godhead" theology as a result of studying and interpreting the Torah, long before Christianity came on the scene?

The phrase "one God in multiple persons" is not technical at all, but rather my personal way of expressing the idea with words. For a more technical definition, please see the following quotes from Wikipedia:

Godhead in Christianity:

Godhead (or godhood) refers to the divinity or substance (ousia) of the Christian God, especially as existing in three persons — the Father, Son, and Holy Spirit.

Binitarianism:

Binitarianism is a Christian theology of two persons, personas, or aspects in one substance/Divinity (or God). Classically, binitarianism is understood as a form of monotheism—that is, that God is absolutely one being—and yet with binitarianism there is a "twoness" in God, which means one God family. The other common forms of monotheism are "unitarianism", a belief in one God with one person, and "trinitarianism", a belief in one God with three persons.

Trinity:

The Christian doctrine of the Trinity (Latin: Trinitas, lit. 'triad', from Latin: trinus "threefold")[1] holds that God is one God, but three coeternal and consubstantial persons:[2][3] the Father, the Son (Jesus Christ), and the Holy Spirit. The three persons are distinct, yet are one "substance, essence or nature" (homoousios).[4] In this context, a "nature" is what one is, whereas a "person" is who one is.[5]


texts: If someone steals a previously stolen item from the thief is he guilty? Would it matter if he was stealing it only to return it to its original owner, or if the second thief was the original owner?


texts: It seems that there are two terms that could be broadly translated as "gratitude", which each express different aspects of the concept. הכרת הטוב denotes recognition, while הודאה has strong echoes of active admission. I know that both are brought up in the literature, even co-occurring in רש"י's comment on the birth and naming of יהודה. Does anyone explicitly contrast the two concepts of gratitude?


texts: Origin of Nikkud signs names in Rabbinical literature

texts:
The WIKI page for Nikkud says it appeared long after the Gemmorah.

Is Nikkud mentioned in Rabbinical literature before Rishonim - the names of the signs and the ways of using them? If not, what are the first books that mention it?


texts:
Why does Pharaoh refer to the Plague of Locusts as death?

וְעַתָּה שָׂא נָא חַטָּאתִי אַךְ הַפַּעַם וְהַעְתִּירוּ לַי־הֹוָ־ה אֱלֹהֵיכֶם וְיָסֵר מֵעָלַי רַק אֶת הַמָּוֶת הַזֶּה


texts: Should someone who is falsely convicted by a relgious court attempt to avoid the death penalty?

texts:
This question discusses whether one may attempt to escape the death penalty imposed by a Beis Din for a capital offense. The answer to this question seemed to be that the person should not try to escape.

My question is what the person should do if he is falsely convicted of the crime. Suppose that he knows that he certainly did not commit the crime for which he is about to be executed. Should he attempt to flee?


texts: If only a married woman can be a sotah, why does a non-spouse have authority to warn her?

texts:
Sotah 4:1 explains that  certain women do not drink the sotah waters and do not receive the ketubah because they are not yet married and the torah says "she goes astray while married to her husband".  This mishna specifically discusses a betrothed woman and a shomeret yavam.

I understand why a woman who is betrothed but not yet married would be subject to warning from her future husband -- he's declared his intentions, and we're just waiting for them to complete the marriage.  With a yavam, though, things are uncertain until he acts -- he can either marry the wife of his childless brother who died or he can decline the marriage, and at this point he has done neither.  I am surprised to learn that he nonetheless has authority over her as if he were her husband.

Does a yavam in fact have husband-like authority over his maybe-future-wife, and the sotah warning is no different?  For example, can he annul her vows or use her property?  If so, how do we reconcile that with the quoted text from Bamidbar (5:29)?

Or is this husband-like status specific to the sotah case?  If so, how do we learn it?

This question is not about the court's warning per Sotah 4:5; in that case they are acting on behalf of an actual husband.


texts: In the (very) old days, when the only source of heat and cooking fire was the fireplace, how did they keep the fire going for a day on Shabbat without adding wood?


texts:
Is there allowed to be rice in a salt shaker on shabbat or yom tov?

Background: I was under the impression that the answer to this question is no, as for something not to be considered בורר (separating), it needs to be immediate, by hand, and taking the good from the bad. This example lacks the middle one.

Another thought was that it would be מרקד (sifting) as that is what the salt shaker head is doing.

However, when I asked someone this question, they claimed that it was not a problem based on something in shemirat shabbat k'hilcheta (2nd edition) about coffee strainers (if I remember correctly, can't seem to find it now). The claim was also that even if this was not allowed on shabbat, it was not the case for yom tov


texts: Division of Parshiyot in Tanach – Same or Seperate Nevuah?

texts:
I had a question about the Masoretic divisions in the Tanach, specifically the "פ" and "ס" notations.
I know that the division into chapters was a Christian development that has been accepted for convenience in Jewish editions of the Bible. I'm guessing the Christians editors tried to separate between chapters on somewhat of a thematic basis, which is not always in agreement with a the Rabbinic interpretation.
My question is how do the "פ" and "ס" notations relate to theme? Does every break denote an entirely new parsha, with the content of one separate from the other? In nevi'im, do separate parshiyot indicate different nevuot that took place at different times?
For example, in Yeshayahu 43, pasuk 9 says:

כָּֽל־הַגּוֹיִ֞ם נִקְבְּצ֣וּ יַחְדָּ֗ו וְיֵאָֽסְפוּ֙ לְאֻמִּ֔ים מִ֤י בָהֶם֙ יַגִּ֣יד זֹ֔את וְרִֽאשֹׁנ֖וֹת יַשְׁמִיעֻ֑נוּ יִתְּנ֤וּ עֵֽדֵיהֶם֙ וְיִצְדָּ֔קוּ וְיִשְׁמְע֖וּ וְיֹאמְר֥וּ אֱמֶֽת׃
Were all the nations gathered together, and kingdoms assembled, who of them would tell this or let us know of the first events? Let them present their witnesses, and they shall be deemed just, and let them hear and say, "True."

Whereas later on in pasuk 18:

אַֽל־תִּזְכְּר֖וּ רִֽאשֹׁנ֑וֹת וְקַדְמֹנִיּ֖וֹת אַל־תִּתְבֹּנָֽנוּ׃
Remember not the first events, and do not meditate over early ones.

These are in two separate parshiyot. What is their relationship? Are they meant to be read in context of each other, or separately?


texts: Can a woman clean her father, when he is naked, if he cannot?

texts: Let's say an elderly man needs to be cleaned: he cannot clean himself because of extreme weakness. Can his daughter do this or must she hire someone else?


texts: Does a Kohen have to give "Chalah" from his own dough? What about "Terumah" from fields that his wife inherited from her family?

texts:
Since a Kohen is the recipient of "Chalah" that a non-kohen separated their dough, does a Kohen have to still separate the "Chalah" portion from the dough and give it to himself?
The same question would apply to the mitzvah of "Terumah" from his / wife's fields.


texts: Where can I find a transliteration of the ketubah text?

texts:
Is there a transliteration of the ketubah text anywhere?  My Aramaic is a little rusty.
Thanks so much!


texts:
The Talmud states (Mishna, top of Niddah 13a):

כל היד המרבה לבדוק בנשים משובחת
The more bedikos (checks for menstruation) that a woman does, the better

This is brought in the Shulchan Aruch Yoreh Deah 184:1.
Sometime between then and now, it became prevalent (in my experience with anyone I have spoken to about the matter) for those teaching the laws of family purity to instruct that women should not do any additional checks.  One reason given is that since our bedikos today, due to our uncertainty and lack of proficiency, only produce doubtful or questionable results, they do not fulfill this praiseworthy practice (Igros Moshe Y.D. 4, pg. 201).  Another reason is that women today are more sensitive, and doing increased checks causes unnecessary bleeding, which is painful and causes more halachic problems (citation needed).
My question is, when did this begin to change, and when did it become prevalent?
(Bonus brownie points for sources to the second reason)


texts: Is it Tzaar Baalei Chayyim to feed a live animal to another animal?

texts:
There are many pets available today that experts recommended feeding (infrequently or at times solely) on live animals. Many reptiles (snakes, chameleons, geckos, monitors, etc.) and many fish are recommended to be fed live animals.

In the UK it is illegal to feed live mice/rats/rabbits/chickens to animals such as snakes but allow the feeding of live insects in any event. In countries where this law doesn't apply would it be muttar to feed a mouse to a snake or a cricket to a gecko regularly?

These animals would be considered sheratzim which may make this a null question in any case! What about non-sheratzim, like feeding live fish to a bear at a zoo?


texts: How does a lady Daven Tashlumin for Mincha if she never Davens Maariv?

texts: Suppose a lady who normally Davens (prays) Mincha missed Mincha one day. Now this lady never Davens Maariv. Must she Daven Maariv to do Tashlumin or can she just Daven one Shemona Esrei for the missed Mincha?


texts: Shulchan arch even Ezra 21 paragraph 2 states "Jewish women may not go out in the market place with uncovered head whether married or not" why is this law not followed today


texts: What is the earliest mention of the Zohar being explicitly cited in Jewish Literature?

texts:
What is the earliest mention of the Zohar being explicitly cited in Jewish texts?

I've asked some friends but we were unable to determine where it was.


texts:
In a civil election, does Judaism teach that one should vote for candidates who will be "good for the Jews" (i.e. they support laws that are more favorable to Jews as a whole than the laws that the other candidate supports)?

What if the voter supports the other candidate's positions on every other issue much more?


texts: Could Adam eat of the forbidden fruit more than once?

texts:
The way Genesis is structured it is not clear if Adam ate of the tree more then once?

  Adam is disobedient, because he ate fruit from the forbidden tree

If Adam was to eat of the tree the second time would it be a sin?


texts: What is the source for the idea that a woman can marry any man?

texts:
I have heard a few times the idea that a woman can theoretically marry any man (and be happy), as long as she works on herself. Presumably because the happiness of the relationship depends on the woman, or because a woman has the ability to change her husband for the good, i.e. Leah and Dinah had the potential to turn Esav around.

Has anyone else heard of this idea, or know what the source is?


texts:
Biologically, what are Sirchos?

Are they a Tumor?


texts:
Yeshayahu 65:17 (66:22):

  "כִּי־הִנְנִי בוֹרֵא שָׁמַיִם חֲדָשִׁים וָאָרֶץ חֲדָשָׁה וְלֹא תִזָּכַרְנָה הָרִאשֹׁנוֹת וְלֹא תַעֲלֶינָה עַל־לֵב׃ "

writes about a new heaven and earth. Although I’m not sure what this means, I find these words somewhat strange, because there are some verses which indicate the possibility that these won’t pass away. For example David says in a psalm (37:29): “The righteous will inherit the land, and dwell in it forever.” Again Asaph says: “..like the earth which He has founded forever (psalm 78:69).” Kohelet 1:4 says: “the earth endures forever.”

Besides this I always thought heaven and earth were called upon as witnesses, as these would endure forever.

So shouldn’t we understand ‘new’ to mean ‘renewed’? Or does it has any other meaning?


texts: Weekday Shacharit at home without a minyan run time- Ashkenazi Nuasch

texts: Roughly how long does the average Shacharit at home without a minyan take, from the bracha over the talit gadol to the end? I am currently running 2 hours; while I am not the fastest Hebrew reader, it feels like that's too long. Using the Artscroll Interlinear Siddur, Nuasch Ashekenaz, if that makes any difference.


texts: Why is it that we wear our tefillin specifically above our hairline?  Is there any special reason for that part of the head?  I recently heard the answer from a Rabbi however I couldn't recall. I am looking forward to the answers with sources.


texts: Are there published works of Eleazar Rokeach (of Worms) in English?

texts:
A list from  Wikipedia can be found here of his ethical and pietistic works.

Known as well by:

Eleazar of Worms (אלעזר מוורמייזא) (c. 1176–1238)
Eleazar ben Judah ben Kalonymus
Eleazar Rokeach (more common today)


texts: Straightening Hair if a person's community accepts it as masculine

texts:
Is straightening one's hair okay if they don't like having curly hair and their society widely accepts it as masculine?

Kitzur Shulchan Aruch chapter 171 halacha 1

  It is forbiden for a man to wear even one garment that is designed as
  a woman's, although he is dressed in a manner that clearly indicates
  that he is a man." ... "This prohibition does not apply to clothes
  alone. A man is forbidden to wear or employ any ornament or
  beautifying practice that is unique to women in his particular
  community.

"in his particular community":  what if a person has no "community" and there are lots of people who straighten their hair that are males? In some places like the US, males straighten their hair and even have it slightly short. Would this be allowed in this case?


texts:
What are the laws/customs of dating/shiddichim during the first 30 days or the first year after a parent died?

What if it happened to the one you are(or want to) date/ing?


texts: Did Amoraim in Bavel study or know of the Talmud Yerushalmi?

texts:
The Talmud Yerushalmi was completed while the Amoraim in Bavel were still debating and discussing halachos that would be recorded later on the Talmud Bavli. I'd like to know if we can know or assume that after a certain point in time the Amoraim in Bavel knew the Talmud Yerushalmi?

It seems reasonable to say that if we can answer yes, then that would make a big difference in how we would approach learning the later Amoraim in the Bavli because we would assume that their conversations take the Talmud Yerushalmi into account. Or said differently, we would be able to use premises provided by the Yerushalmi to explain the later Amoraim in the Bavli.


texts: Purim in Adar: Haman's choice or a toss?

texts:
בַּחֹדֶשׁ הָרִאשׁוֹן ... הִפִּיל פּוּר הוּא הַגּוֹרָל לִפְנֵי הָמָן
  מִיּוֹם לְיוֹם וּמֵחֹדֶשׁ לְחֹדֶשׁ שְׁנֵים־עָשָׂר הוּא־חֹדֶשׁ אֲדָר׃ (Ester 3.6)

  In the first month ... pur—which means “the lot”—was cast before Haman concerning every day and every month, [until it fell on] the twelfth month, that is, the month of Adar.

I understand that the lot is used when one is not sure of or doesn't know the result. So says Rashi:

  הִפִּיל הַגּוֹרָל בְּאֵיזֶה חֹדֶשׁ יַצְלִיחַ:
  He cast lots to determine in which month he would succeed.
  מִיּוֹם לְיוֹם. בְּאֵיזֶה יוֹם בַּחֹדֶשׁ יַצְלִיחַ:
  For a specific day. On which day of the month he would succeed

And seemingly Ebn Ezra asks this question (ad loc) - did Haman chose the date himself or was he unsure and let the lot decide?


texts: Should the menorah be empty between lightings?

texts: When the menorah is on display between lightings, should it be empty or full (of candles)?


texts: Getting a shot on Shabbat to prepare one to save a life after Shabbat

texts:
Related
Can we violate Shabbos to inject a vaccine?

This is not a current situation, but reflects a real set of circumstances that does actually happen.

Assuming (as the linked question does) that getting a shot poses a problem on Shabbat, can one get a shot that prepares one to save a life after Shabbat? Note -- not to have one's life saved after Shabbat but to participate in saving someone else's life after Shabbat.

Is the shot (in addition to any other problem) hachana for after Shabbat or is hachana suspended if the preparation is to save a life? What if the saving is not 100% inevitable?

Are there other questions one would have to ask to be able to decide the permissibility of getting the shot?


texts: A command given before it's actually commanded?

texts:
I noticed something strange in the parshe of Tetzaveh regards the verse of Shemot 27:20 in which HaShem commands Moshe saying: "And thou shalt command the children of Israel, that they bring unto thee pure olive oil beaten for the light, to cause a lamp to burn continually" And it's the meaning of Tetzaveh itself. Most often it's translated as 'thou shalt command' as in the OJPS, but it actually has a different grammatical meaning, the NJPS translates it as 'You shall further instruct' which comes closer to it's true meaning. In this case it seems to mean that Moshe will command the people of Israel, somewhere in the future, about the preparation of the oil. If it was meant that Moshe should immediately instruct the people of Israel it should have said "Command the Israelites" as is indeed the case in Sefer Vayikra (24:1) in which HaShem instructs Moshe to bring pure olive oil.

What's the reason that HaShem commands Moshe beforehand?
And what does it teach?


texts: Is it true the book of Daniel says that the Messiah will arrive before the destruction of the second temple?

texts:
As title says, is it true the book of Daniel says that the Messiah will arrive before the destruction of the second temple?

I see this justification being used by Christians in order to claim Judaism is a false religion and/or 'you rejected the Messiah.'


texts: May one shave/haircut on Friday, Rosh Chodesh Iyar

texts:
The Mishneh Berurah (493:5) rules that even those who have the custom not to cut hair or shave during the first half of the sefira are permitted to shave/have a haircut when Rosh Chodesh Iyar falls on a Shabbos.

ואף להנוהגין איסור גם עד ר"ח אייר מ"מ אם חל ר"ח בשבת כיון שיש כאן
תוספת שמחה שבת ור"ח יש להתיר להסתפר בע"ש מפני כבוד השבת וגם לישא אשה
בו ביום כיון שעיקר הסעודה יהיה בשבת ור"ח

Many have the custom to follow the ruling of R' Yehuda HaChassid not to shave on Rosh Chodesh. The Mishneh Berurah (260:7) cites a custom that this applies even on Friday, notwithstanding the consideration of Kavod Shabbos.

יש מקומות שאין מגלחין ואין נוטלין צפורנים בר"ח אפילו חל ביום עש"ק כי
כן צוה ר"י חסיד

In light of the above, would the leniency of the MB to shave when Friday coincides with Rosh Chodesh Iyar apply even when Friday is also Rosh Chodesh?
[Obviously, this question is only relevant for those who generally follow R' Yehuda HaChassid. For those who have the custom to disregard his rulings, the leniency obviously applies.]


texts: What are (all) the Havdalah halachic times?

texts:
What are all the halachic opinions for when to do havdalah? I'm writing a calendar and I want to provide all the options that people use.

The ones I've seen are:

42 min after sunset ??
72 min after sunset (Rabbeinu Tam)
7.5 degrees below horizon ??
8.5 degrees below horizon ??
8.75 degrees below horizon ??

(Note that I calculate sunset as a zenith of 90 + 50/60 degrees.) I don't really need every single option possible, just the ones that people actually use.

http://kehillatisrael.net/hcal/zmanim.html


texts: Why are there different people speaking different parts of the coming of the manna?

texts:
When viewing the initial relay to Bnei Yisra'el about the mahn, we see different people speaking. All verses mentioned are in Shemot (Ex.) chapter 16.

verses 6 and 7 - Both and Moshe and Aharon speak
verse 8 - Only Moshe is speaking. He seems to be saying essentially the same thing as in verse 7, namely at the end - "You're complaining against G-d, not us"
verse 9 Moshe tells Aharon to tell B'nai Yisra'el that G-d has listened to them.
verse 10 explains that while Aharon was relaying the message, the cloud appeared.

Why do these different people convey these different messages? Why couldn't everything have been relayed by just Moshe? Afterwards, we see that Moshe relays them much of the details of the mahn rules (don't leave over until the next day, etc.)


texts: If a Jew lives in an oppressive country and speaks negatively about that country's leader, is that considered lashon hara?


texts: How do I find answers to sensitive questions I can't ask my rabbi?

texts: I have a halachic question of a sexual nature that I feel I can't ask my rabbi.  Where can I get such questions answered?  Are there rabbis knowledgeable in this area who are willing to answer questions from strangers?


texts: Hashem tells Moshe that he can see His back not His face (Shemot 33:23),some interpret this to mean that we cannot understand the future but we are at times able to understand things with hindsight, can someone provide a source for this interpretation? What source explains the verse this way? Thank you!


texts: Source for using a cloth between the hand and negel vasser cup when washing?

texts: I used to use a cloth between the hand and negel vasser cup when washing because I saw others (chassidim) doing it in Monsey, but I stopped because I've never seen a reason for it in halacha. I'll admit my studies aren't perfect or anything, and there's more than likely sources I haven't seen that speak about this. I'm curious what the source is for this practice, along with reasons or suggestions of what to learn to understand it.


texts: How often does chanukah start before v'tain tal?

texts: Outside of Israel, we start saying "v'tain tal oomatar livrachah" ("and provide dew and rain for a blessing") in the amida on the evening of December 4th or 5th (depending on the year). Chanukah starts the evening of the 25th of Kislaiv. How often does Chanukah start before we switch to "v'tain tal oomatar livrachah"?


texts: In what way is kosher chicken different from brined chicken?

texts:
Over on Seasoned Advice, there have been a number of questions related to the nature of kosher meat and the amount of salt absorbed by the meat. Most recently, In what way is kosher chicken different from brined chicken in terms of salt absorption?

In order to fully explore the question, I figured I'd come over here to Jewish Life & Learning. For those not familiar with brining, non-kosher meat is often soaked for some period of time in water with a fair amount of salt (and sometimes sugar and other seasonings) to help with flavor of the meat.

Most cooking resources do not suggest brining kosher meat, since the salting process means that the meat is already saltier than non-kosher meat. Soaking kosher meat in a brine would result in meat that is too salty to eat.

However, the exact process of kashering meat is unclear, particularly to non-Jewish cooks who might simply be looking to determine salt levels in the meat. What are the halachic rules for how kosher meat (particularly chicken, since that's the question at hand) must be treated with salt to draw out the blood? How does the rinsing process affect the moisture level of the meat? And is there any standard analysis of how much sodium tends to be absorbed during the kashering process?


texts: sitting or standing during kiddush or havdalah

texts:
Where in halacha is it mentioned that when anyone else is listening to someone make kiddush or havdalah, l’chatchilah they must be either sitting or standing depending on what the person is doing?
In addition, the Chazon Ish indicated that if a person did not do so he/ she is not yotzei even b’di’eved. Can you please tell me the source for this?


texts: How do we convert our special needs adopted son orthodox without us becoming observant?

texts:
Our ten year old adopted son has Autism  and Developmental Delays.

We would very much like him to have an orthodox conversion so that he can have his Bar Mitzvah (and any further involvement and simchas) at the orthodox Shul we belong to.

Our rabbi tells us that we, the parents have to become fully kosher and observant in order to convert our son.

He had a circumcision as a baby but they would not allow us to do the Mikva unless we commit to becoming observant.

We are not Shomrei Shabbat, but we are traditional Jews.

Is there ANYWHERE in the world that would do an orthodox conversion for us that will be accepted by the rabbinical council in Canada, without us becoming fully observant?


texts: birchas hatorah if one isn't going to learn

texts: Does one have a chiyuv to say birchas hatorah if he isn't going to learn anyway that day?


texts: What are the potential halachic problems eating in a vegan restaurant without hashgacha?

texts:
Suppose for this scenario that the restaurant is very strictly vegan (and in a region where veganism is truly understood), and there is no wine present. All dishes that the restaurant uses are strictly vegan.

I can think of a few problems, but I am hoping that someone will be able to spell out these problems in detail with sources.

An initial list of problems:

1) Keilim were bought used and were used in a treyf restaurant

2) Bishul akum

3) Indirectly benefitting from a Yehudi's melacha on Shabbes
 There could be a Yehudi worker who works there on Shabbes (for a kosher diner eating there during the vokh, would this be considered a violation of the issur against gaining hano'ah from a Yehudi worker's melacha on Shabbes?) or a ba'al yehudi of the restaurant who keeps the restaurant open on Shabbes (same question: would eating there during the vokh be considered a violation of the issur against benefitting from a Yehudi's melacha on Shabbes, albeit indirectly)?

Can anyone elaborate on the potential issues above--
if they are indeed issues or if they are not (and why or why not, with textual support)--
and do the same for any additional potential problems that I did not list?

Thank you for your help!


texts: Shaarei Teshuvah by Rabbeinu Yonah online

texts: Does anyone know where I can find the Hebrew text of שערי תשובה by Rabbeinu Yonah online?


texts: Is there a reason for the change in word order in Vayikra 25:10?

texts:
In parshat Behar (Vayikra 25:10) is the phrase ושבתם איש אל אחוזתו ואיש אל משפחתו תשובו - "You shall return every man to his inheritance, and every man to his family shall you return."

Is there a reason for the shift in word order from inheritance to family? I.e. - in the first part, about the inheritance, the verb is stated first (VSO), but regarding the family the verb is after the phrase of what he is being returned to (SOV). Is there some reason or meaning behind this change or is it nothing more than the Torah's method of "poetry" and "parallelism"?


texts: Not taking three steps forward for the Chazzan's repetition

texts:
Last Shabbat we had a guy fill in for Minchah as Chazzan. He did a great job. I'm sure he was just nervous and didn't want to err. But I noticed he didn't take the 3 steps forward for the repetition. (He finished the silent Amidah taking 3 steps back. But then started the repetition without taking a step forward. Not even for Kedushah.)

Was this no big deal or should it have been acknowledged and corrected?

Please explain if possible.


texts: Is there a practice of palming face by "shin" shape?

texts:
A friend of mine from B7 said that there's a custom to palm one's face during Kriyat Shma with shin-shaped hand. It looks like a Cohanim's hand shape, but it forms a shin-like shape.
Who's custom is that?


texts: My question is very simple and straightforward: does anybody know who authored the Torah commentary, Daat Zkeinim (דעת זקנים)? I know that it was written by some of the Baalei haTosafot, but would very much like to know who.


texts: Saying loshon hara to a spouse or close relative

texts:
Are there any relationships within which loshon hara is permitted? I guess I mean loshon hara that is said for a purpose--but perhaps not purposes which would meet the strict halachic criteria for saying loshon hara to others.

For example, might it be permissible to talk to one's wife about a difficult boss, merely as a way of including her in one's life, and/or relieving the stress of the situation? More broadly: what extent of loshon hara would be permissible, in what relationships and for what reasons?


texts: Taking control a command for men and it's meaning

texts:
With so many words which describe ruling, submission, dominion, leading, controling, reagning etc.

I wondered why the word mashal was chosen in Bereshit 3:16 and rarah and kabash in Bereshit 1:26-28, what do these words add to the meaning of the context? In what way should a men rule a wife's desire? And in what way should men subdue the earth and control the animals?


texts:
Are dreidels muktzah?
Are dreidels muktzah?


texts: How to ordering Tsidkatecha, Vetsidkatecha, Tsidkatecha

texts:
I see a beautiful post about initials צו"צ
and I am wondering: in Sfard nussach and in Ashkenaz, the verses are in different orders (but in Chassidic minhagim (perhaps d/t difference between Polish minhag and Hungarian), Gur Chassidim recite as in Ashkenaz sidur). Here is an extract of the sidur Zecher Menachem. The first order appears in the majority of sidurim Nussach Sfard, the last in all the sidurim Nussach Ashkenaz; Nussach Sepharadi is the same as nussach sfard (more exactly the contrary is right)
צִדְקָתְךָ כְּהַרְרֵי אֵל, מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה אָדָם וּבְהֵמָה תוֹשִׁיעַ יְהֹוָה וְצִדְקָתְךָ אֱלֹהִים עַד מָרוֹם, אֲשֶׁר עָשִׂיתָ גְדֹלוֹת. אֱלֹהִים, מִי כָמוֹךָ צִדְקָתְךָ צֶדֶק לְעוֹלָם, וְתוֹרָתךָ אֱמֶת
צִדְקָתְךָ צֶדֶק לְעוֹלָם, וְתוֹרָתךָ אֱמֶת

וְצִדְקָתְךָ אֱלֹהִים עַד מָרוֹם אֲשֶׁר עָשִׂיתָ גְדֹלוֹת. אֱלֹהִים, מִי כָמוֹךָ

 צִדְקָתְךָ כְּהַרְרֵי אֵל, מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה. אָדָם וּבְהֵמָה תוֹשִׁיעַ יְהֹוָה

The above-cited post enlightened me to the fact that the order is 'צו״צ' in the both. Is there an explanation for these orders?


texts: From the beginning of the first plague with the Nile turning to blood up to the ninth plague of darkness, what is the time frame for the total length of time? I have not been able to find a definitive answer, I have heard it was one month or maybe one year. (I know that the ninth plague of darkness only lasted 3 days.)


texts:
When a fatherless child with a living mother that knows he was a firstborn but does not know whether his father did the Pidyon on him.
When an orphan whose both parents died when he was a toddler, does not know whether he was a firstborn AND whether his father did Pidyon.

Whet's the ruling Halachah in both cases?


texts:
I heard someone say that the Jews who didn't want to leave Egypt died during makkos choshech.

1) Does anyone know where the source for this can be found?

2) Did four-fifths our people die during this event or was it more?


texts: Why does Al Chet not have the definite article, i.e., Al HAchet?

texts: Since the phrase is translated, "for the sin," and it isn't smichut, why is there no definite article?


texts:
Shalom,
I am converting through a reform/conservative movement because Orthodox is unavailable here. My family is starting to think about moving to Israel for many reasons. I want to know more about making Aliyah to Israel as a convert. Our conversions are sincere, and we also have Jewish ancestry.
I want to know the legal aspects of making Aliyah to Israel, what we can do to be as knowledgeable as possible and help the process. We would convert Orthodox if we could but it is not an option so i want to know how the government of Israel views non Orthodox converts from the diaspora, that are sincere and actually believe in following Torah.
Also if you have advice on things you recommend before moving that is welcome.


texts: Is it usury to give a lender more than you borrowed on a Shemittah-cancelled loan?

texts:
Let's say that, prior to Shemitah, Reuven borrowed a bottle of milk from Shim'on, it had already been opened and partially consumed. For whatever reason, Reuven was unable to return the milk, and since it was going to go bad, and he still could use it, he decided to finish it and buy Shim'on a new bottle. If he does this under normal circumstances, if I'm not mistaken, this would be a problem of usury (it might also be a problem for other reasons, such as theft, but my question is exclusively about usury - in any case, it's possible that Shim'on is not Makpid how much Reuven uses, and it's therefore not theft).

However, in this case, Reuven was unable to repay Shim'on before Shemittah cancelled the debt. Technically, he doesn't need to repay the debt (again, there may be other issues, but assume that any burden of theft doesn't apply). If he wants to be neighborly, may Reuven repay Shim'on with a new bottle of milk, or is this still prohibited as usury (רבית)?


texts: Are Tibetan Prayer Flags a form of Avodah Zara?

texts:
I recently received in the mail a set of prayer flags as part of a mailer, which got me thinking (and researching).
Without a question, using the flags normally would be an act of darchei emorie or using "lucky charms." But are they in fact avodah zarah (requiring destruction)?
If it is AZ, then the optimal method of destruction is to burn it, BUT that's consider the appropriate method of disposal of sacred objects according to Buddhism!
Based on what I was able to find, the string of flags themselves do not contain any explicit reference to a god of any kind - they only exhibit prayers for health, happiness, wealth, etc. The imagery on the flags (a horse carrying three flaming gems) is a metaphor for the human soul and, while it is a "sacred" image, is not worshipped in any way. Without any reference to an actual foreign god, is there really a problem of AZ for Buddhist prayer flags?

To provide additional information on the flags:

The center of a prayer flag traditionally features a Lung ta (powerful or strong horse) bearing three flaming jewels (specifically ratna) on its back. The Ta is a symbol of speed and the transformation of bad fortune to good fortune. The three flaming jewels symbolize the Buddha, the Dharma (Buddhist teachings), and the Sangha (Buddhist community): the three cornerstones of Tibetan philosophical tradition. [...]
Traditionally, prayer flags are used to promote peace, compassion, strength, and wisdom. The flags do not carry prayers to gods, which is a common misconception; rather, the Tibetans believe the prayers and mantras will be blown by the wind to spread the good will and compassion into all pervading space. Therefore, prayer flags are thought to bring benefit to all.

The flags do have mantras written on them, but there is significant dispute as to whether these have intrinsic meaning or are simply vocal meditative devices.


texts:
On Mekor Judaica's website, I see a Sephardic siddur for sale, for the שש תעניות, the six fast days.
I was only aware of 5 fast days:

Ta'anit Esther
Tzom Gedaliah
10th of Tevet
17th of Tammuz
Tisha B'av

What's the sixth? What does this siddur have that's special for this sixth fast day?

Collection of
Six Fasts
New and complete
Missing nothing
including
Fast of speech
with
Exegeses of the Sages on the Destruction of the First and Second Temples
Midrash Eicha and exegesis on the coming of the Messiah
A publication of Bakal. Jerusalem 5755


texts: Where in Navi does someone's arm shrivel up?

texts: I'm researching about how HaShem is constantly doing everything, and every second giving us all that we have. I think I remember that somewhere in Navi, there was a bad person that HaShem made his arm shrivel up, to show him that he doesn't have his own Koach, but he's dependent on HaShem, and better do Ratzon HaShem. If anyone can help, I'd really appreciate it. Thank you


texts: Can the definition of a "rodef" be applied to any member of a terrorist group?

texts:
One is permitted to kill a rodef - someone who is planning to kill you.

What are the parameters of identifying someone as a rodef when he is a member of a terrorist or any other group?

Examples

If you know someone is a member of Hamas, Hezbolla, etc. You see this person on the street coming towards you. The person doesn't appear threatening and you don't know if he is carrying a weapon or plans to harm you. Can you kill him / her based on the assumption that the group is trying to kill all Jews and being a group member, s/he may be likely to do that?
Same member identification, but, as the Israeli army frequently does, you bomb the person's home while he is home.
You're a soldier and your country is at war with Extrania. You see an Extranian citizen walking on the street, clearly unarmed and unthreatening. Can you kill him based on your country being at war?

Can the definition of rodef be, generally extended to a member of a group, or does it have to be someone specific who is specifically trying to kill you but not if he's trying to kill others?


texts:
If someone is a strict Rationalist, and does not believe in many forms of Jewish mysticism, how does one go about avoiding it? I ask because kabbalistic mysticism has infiltrated many halakhoth and practices without a clear distinction of what's going on.

An example would be Qiddush. Originally Qiddush began with "וַיְכֻלּוּ" but due to kabbalistic ideas of word numerology, the words "יוֹם הַשִּׁשִּׁי" were added. Because there are halakhoth that say you can't say a partial verse, certain Rabbis/Communities also added "וַיְהִי עֶרֶב וַיְהִי בֹקֶר " to make it so that you are saying a complete verse. So when you open up a siddur, there are many variations of Qiddush, but none of them retain the original begining with וַיְכֻלּוּ, they also make no mention of why the additions are there, or their history.

So when mysticism that one may severely disagree with has embedded itself so deeply in the tradition that one can't just open a siddur or a book and distinguish it, how does one go about building a life free of mysticism?


texts:
Summer is here, and it seems to have brought me some problems.

I seem to be getting heat rash from my tfillin shel yad. During, and for another half hour or so after davening, my arm gets all red and itchy where the tfillin are, and even between the straps.
I don't think this is an allergy, because it's very recent with the heat, but i suppose it's still possible.

Any ideas on how to prevent/reduce the rash, while still wearing the tfillin halachically?


texts: Source for R' Shimshon of Sens's views on Rambam

texts:
While reading the wiki bio of R' Shimshon of Sens, a few statement there caught my eye.

The Rash sided with the opponents of the Rambam in their disputes.

condemned Rambams' rationalistic views on bodily resurrection and Talmudic haggadah

reproached Rambam for not having indicated the Talmudic sources in his Mishna Torah

he did express his great admiration for the Rambam saying, "I have heard that the gates of wisdom have been revealed to him"

The source for all these is given as the Artscroll book 'The Rishonim', page 136-137. True, it is all there.  But I want to know Artscroll's source. Where are these words of R' Shimshon found?
Part 2. While looking in the Artscroll section mentioned I saw another curious statement which I would like to source.

Rambam's son, R' Avraham , heard that R' Shimshon disagreed with his father (presumably on matters basic to Judaism, e.g., G-d's incorporeality) but refused to credit the report.

Where is this statement of Avraham ben HaRambam to be found?


texts: Davar Ha'avad on Chol HaMoed -- Loss coming later

texts:
It says in SA OC Siman 537 that one is allowed to do a malacha on chol hamoed if it's a "davar ha'aved". That is to say if the person doesn't do the malacha now it will come to a loss ("hefsed".)

Does this mean that if the person will not do the malacha now he will have an immediate loss. Or is it even if at a later time the person will experience a loss.

I'll give an example. A sofer is writing a Sefer Torah that must be completed by a certain date (by a yarhzeit.) If it's not completed by that day the person will have to pay back a "fine" to the one purchasing the Sefer Torah (an amount that will be a significant loss to the sofer.) The sofer made a schedule and came to the conclusion that he must work the few days of chol hamoed in order to complete the Sefer Torah on time. This is a situation that the person will come to a potential loss if they don't work on Chol HaMoed, however it won't be immediate.

Is this still considered a davar ha'avad?


texts: Why didn't the Israelites build Yechezkel's temple when they returned from exile?

texts:
G-d gave Yechezkel the blueprints for what is now known as the third temple. Later the Israelites returned from exile and built the second temple... according to the blueprints of the first one? Why?

Rashi says (commenting on Yechezkel 43:11):

  They will learn the matters of the measurements from your mouth so
  that they will know how to do them at the time of the end. I found
  [the following]: The second aliyah [to the Holy Land] through Ezra was
  merited to be like the first entry through Joshua, to come about by
  force and through a miracle, as expounded (Ber. 4a, Exod. 15:16):
  “until… pass.” This Building would then have been fit for them as of
  then, when they emerged from exile, to an everlasting redemption. But
  [their] sin caused [this not to happen] for their repentance was not
  suitable, [i.e.,] they did not resolve to stop sinning. [Therefore,]
  they emerged to freedom [only] through the sanction of Cyrus and his
  son. Some say that in Babylon they stumbled regarding gentile women.

Is this generally the explanation given? What's its source? What do other rabbis say? What other verses in the Tanakh are relevant here?


texts: Is it a mitzva to escape the death penalty?

texts: If someone is being led to his death by bes din (a Jewish court), is he supposed to try to escape, since, in general, saving one's own life is paramount? More: normally, we say that if someone is out to kill another, the latter can kill him to defend himself. Does that apply here: is the doomed man allowed, if necessary to save himself, to kill the employees of bes din who are leading him to his death?


texts: Mishnah and Tosefta were compiled into methodical masechtos/sedorim and books (as in nowadays physical books). Is there a compilation or list of all the Braisos quoted in Shas Bavli/Yerushalmi?


texts: Rabbi Soloveitchik's wife and hair coverings

texts: I've heard from some that Rabbi Joseph B. Soloveitchik's wife didn't cover her hair. I haven't managed to find a source for this. If there is a source, what is it, and if it's true, what was her reason?


texts: Who said that before Rambam's 13 principles it was allowed to have different opinions about the Messiah?

texts:
I don't exactly remember the name of the rabbi who said this (Not sure if it was Chasam Sofer?) and I don't exactly remember what he said but from what I understood and remember was that before Rambam codified the 13 principles, which included the belief in the future coming of the Messiah, there could be differing opinions regarding the role and nature of the messiah. I also think the rabbi or the writer of the article gave an example that in the Talmud there were opinions such as that there will not even be a literal human messiah but God will directly intervene.

However, once Rambam codified the 13 principles it became forbidden to hold contradictory opinions like that. I also read about something similar regarding the nature of God in another article. That before Rambam also codified the 13 principles it was allowed for people to have different opinions about the nature of God. That is why the Talmud has many discussions representing God in a corporeal body. And just as with the messiah, once Rambam codified the 13 principles those opinions became forbidden to accept about the nature of God.


texts:
My shul newsletter misprinted candle lighting times this week --- instead of 8:01, it listed 7:48. This leads me to 2 questions:

If I light candles at 7:48 because I think that that is the right time for shabbos, is it still considered that I added to shabbos (tosefes shabbos)? This site indicates that there has to be some sort of awareness of the acceptance l'shem the mitzvah of tosefes shabbos (citing

  Tosefes Shabbos 261:13; Tehillah l'David 263:8-10; Chelkas Yoav 30;
  Mishmeres Shalom 26:2; Mishnah Berurah 261:21 (as understood by Shoneh
  Halachos 261:3; Shemiras Shabbos K'hilchasah 46:2; Az Nidberu 1:1).
  See Ritva Rosh Hashanah 9a as a possible source.)

But I have kavannah to accept shabbos fully -- the article cited says that the kavannah for tosefes shabbos could be shown simply through candle lighting. Can I get the "credit" when I have no awareness that I am fulfilling the particular mitzvah but I am intentionally fulfilling a related one?

This last point calls forth whether I, as the guy making the shul bulletin can intentionally publish a wrong (too early) time so that everyone in shul gets a schar without trying or knowing about it. There is kavannah to perform the mitzvah of candles/shabbos but not (necessarily) tosefes shabbos.

Is the mitzvah progressive? Do I get more reward for starting even earlier? If I am already getting credit for lighting 18 minutes before sunset, is there any additional credit for lighting 30 minutes early? How early should I mislead people into lighting?

I know that this is too many questions, but they are interwoven and contingent so I'm not sure how to divide them.


texts:
Due to the poor health of Lithuania's last Chief Rabbi, Rav Avraham Shapiro, and due to his death in 1943, many of the residents of Kovno Ghetto addressed their questions to Rav Shapiro's student, Rav Ephraim Oshry. After the Shoah, Rav Oshry returned to the ghetto and retrieved the copious texts that he had written, all of which he had buried in jars. He published the bulk of them in New York in 1959, under the title שאלות ותשובות ממעמקים (Responsa from the Depths). An abridged version exists in Hebrew and also in English, the latter being titled "Responsa from the Holocaust", but neither of these versions contains the halakhic argumentation that makes of the original a text worthy of being studied (rather than just one designed to elicit an emotional response).

The volumes published in 1959 are all available at HebrewBooks.org, but I cannot bear to read literature from a computer screen and the cost of privately publishing them is prohibitive. Does anybody know if the original Hebrew texts are available for purchase? My searches have yet to reveal any promising leads.


texts:
The Wacaco Nanopresso machine is a hand-operated espresso machine. It is filled with either ground coffee or Nespresso capsules and, together with hot water, delivers a cup of espresso through a hand pump that forces the hot water through the coffee. My wife has one for travel and loves it.

Would this be permitted to use on Shabbat? I don't drink coffee so never looked at this before but reviewing other MY questions (especially Starbucks VIA on Shabbat) might lead to think it might be possible with water from a kli shlishi.

Any relevant opinion before I ask a rav?


texts: Suppose you had a single page from an old Tanakh or rabbinic book. Would it be permissible to frame and mount the page on a wall?


texts: In this week's parsha (Bereishit 31:32), Yaakov says that whoever stole Lavan's idols will not live, not knowing that Rochel had taken them. Doesn't Yaakov have רוח הקודש he should have known that it was Rochel?


texts: Why is the fact that Avraham was not commanded at עקידת יצחק a reason for its greatness?

texts:
In Drashos HaRan, Derush 6 (דרוש הששי בד"ה הנה מבואר כי המצוות] ( דרשות הרן]) the Ran says:

ויותר ררחוק הוא מעשה אברהם אבינו בעקידת יצחק כי לא היה נמשך לו עונש כלל אם לא עקדו כי לא ציוהו השם יתברך בזה ...   וזהו לשון הפסוק קח נא את בנך וגו' וכבר נודע כי זה המאמר  [קח נא] אינו לשון ציווי אלא לשון בקשה שהראה לו שייטב בעיניו אם ימחול אברהם על הבטחתו ויעקוד בנו ולו היה אברהם משיבו הן לי לא נתתה זרע כי אם זה והבטיחני בו ואיך אעשה זה לא נחשב לו עון ולא תשיגהו עונש מזה ואעפ"כ לגודל אהבתו את השם מצא את לבבו לעקדו כדי שיעשה חפץ השם יתברך לבד ואע"פ שאילו לא עשהו לא היה משיגו עונש כלל וזה ענין העקידה וסודו:
And more distant is the act of Avraham Avinu in the binding of Yitzchak, since he would not have been punished at all if he did not comply, because God did not command him in this ... This is the language of the verse: "Please take your son,” etc. And it is known that this article [please] it is not the language of command, but rather the language of a request that [God] showed him that it would be favorable for Him if Avraham would relinquish Him of his promise and bind his son. If Avraham had answered him, "Behold You have not given me offspring other than this, and You promised me, and how could I do it?", he would not be regarded as a sinner, and he would not have received any punishment. Nonetheless, by his love for HaShem he found in his heart to do the Akeida, Only so that he would do the will of Hashem, even though if he had not done it, he would not have attained punishment at all. This is the matter of the Akeida and its secret.

Why, if so, is עקידת יצחק considered the greatest of the עשרה נסיונות, the ten tests of Avraham Avinu? The Gemara (Baba kama 38a and elsewhere) teaches that גדול המצווה ועושה ממי שאינו מצווה ועושה - one who is commanded and does is greater then one who is not commanded and does. So if Avraham was not commanded to do the Akeida, this would diminish the greatness of the act of the Akeida, not show its greatness.


texts: Why are we so concerned about 1/2 of 1% (Golden Calf episode)

texts: We just read (in Parshat Ki Tisa) that the Levites punished the 3,000 men who took part in the golden calf episode.  But 3,000 is only 1/2 of 1% of the 600,000 Israelite men who left Egypt. Why is the golden calf episode so important to our tradition if it involved such a tiny proportion of the people?  Is there commentary on this?


texts: Why read about Rashb"i's death at a memorial ceremony?

texts:
Why do many people read the passage (known as אדרא זוטא) from Zohar about the death of Rabbi Shim'on ben Yochai at memorial ceremonies?

A description of it can be found here.


texts: What did kohanim do the other fifty weeks of the year?

texts: I remember learning (somewhere in talmud but can't remember where) that the kohanim were divided into 24 groups and they rotated service in the temple.  And they went to Yerushalayim for the chagim, of course.  My question is: what did they do the rest of the time?  They didn't own land, so I presume they lived in the Levitical cities.  Doing what?


texts: What do Jews believe happens to Christians when they die?

texts: I've been reading a lot about Judaism and Christianity lately, and how people say they're completely incompatible, so my question is, given the differences between them, what do Jews think happen to Christians when they die (hope the question isn't seen as offensive to anyone)?


texts: If I gave more than 10% charity in a previous month, may I apply the surplus towards future months?


texts: Why were the plagues necessary if God hardened Pharaoh's heart?

texts:
The Torah tells us that God hardened Pharaoh's heart so that he would not let the Israelites go. [Ex. Ch. 4-14] Some commentators [e.g., Sforno] explain that this was in order to allow Pharaoh to repent and let the Israelites go of his own free will, without being pressured by events.

The thinking is: The impact of the plagues was so devastating that a free Pharaoh would have felt compelled to let Israel go, just to stop his people's suffering. This would not be a sign of true submission.  It would be a fake repentance, a means to an end. Therefore, God made him less sensitive to the pain inflicted around him, so that he will have the free will to truly repent if he so chooses.

If so, then why were the plagues necessary?  Why would God send plagues, presumably to pressure Pharaoh, while at the same time making sure he would resist such pressure?

Whatever the reason, was this fair to the Egyptian people?  God said He cared about them.  When the angels wanted to sing songs at the sea, the Talmud says: "The Holy One, Blessed be He, said: The work of My hands, [the Egyptians], are drowning at sea, and you want to sing songs? [Megillah 10b]


texts: Shnayim Vachamishim Umatayim - mi yodeya?

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

Upvote all interesting and relevant answers.

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


texts:
Background:
Walking past motion detector/sensor activated lights on Shabbat -- it's better to avoid setting of motion-activated lights on Shabbat.
Unintentional closing and opening of electrical circuits on shabbat --

  CCTV's and satellites on the other hand, will create new video and pixel-changes regardless of whether anyone is walking by, and as such, the Jew's actions are not directly nor inevitably causing any Melachot to be performed.

Those Q&As deal specifically with unintentionally activating the sensor.

What about intentionally waving at a CCTV camera?

Is there any halachic problem? What about hashkafic (i.e.
not "Shabbosdik")?


texts: I know there's some controversy on the permissability of women wearing tefillin and that most poskim forbid it. From what I understand that is for women to wear tefillin for the purpose of the mitzvah of tefillin. Is the same true if they are worn as an amulet for protective purposes? Is it still forbidden?


texts:
Yes, that pun was intended.

We know that sleep is 1/60 of death, and dreaming is 1/60 of prophecy (Brachos 57b). This is because it's a partial death, in which a piece of the Neshamah leaves the body - just enough to be noticeable, but not too much. Likewise, the Neshamah gets a glimpse of the future during its out of body experience, which we see as dreams (Maharsha).

What happens when one goes into a coma? The mind is totally unconscious; there are no dreams in a coma. Furthermore, it's not at all what Hollywood would have you believe: one does not wake up from a coma feeling refreshed. Does this mean that the Neshamah is trapped inside the body like it is when a person is awake? Does a larger portion, or all of, the Neshamah leave the body, and it's too much to be refreshed or dream?


texts: Why do we get judged (Rosh Hashana) before Yom Kippur?

texts: AT first glance it would make more sense to be given a chance to do teshuva before being judged, so why is it the other way around?


texts: Driving in a Blizzard after Shabbat Begins

texts:
Someone is driving and stuck in a blizzard on the highway when Shabbat begins. It would most likely be life threatening to leave the car on the side of the highway and walk in a blinding blizzard. It's also life threatening to remain in the car in the cold with the engine off and leaving it on all Shabbat may cause CO build-up.

Given all these factors, can a person continue driving until he reaches the closest safe area? What if he is unfamiliar with the area he's in, but can manage to get to his home, which, in the snow, may take a few hours, but, at least, there, he knows he will be safe. Can he continue driving on Shabbat?


texts:
There's a common custom that people do not listen to music during 33 days of the Omer. There are also two customs as to when these days begin:

From the 2nd day of Pesach until Lag Ba'omer

or

From the 1st of Iyar until the 2nd of Sivan.

I have heard and read that a person observing timeframe 1 may attend a wedding that has music and hosted by someone observing timespan 2 and vice versa. I gather that is an exception to the rule.

However, I have noticed that during Hol Hamo'ed Pesach many places have musical events especially at hotels. Is it that n one attending these hotels are observing timeframe 1, or is Hol Hamo'ed an "exception" for them, too?

Then, Yom Ha'atzma'ut also seems to be an exception as many people observing both timespans seem to be listening to music.

So, I'm trying to gain some clarity on the "no music" rule. It seems that the only commonality for both groups not to hear music is 1 Iyar - 18 Iyar )Lag Ba'omer). Except from Yom Ha'atzma'ut.

It also seems, based on the above, that those observing timespan 1 are getting more "exemptions" (all of Hol Hamo'ed) than those in timespan 2. Regardless, it doesn't seem that anyone is observing the no music ban for a full 33 days.

Are all these days considered "exemptions", or have people become lax on the no music rule, or what?


texts: How can a Jew change his/her name halachically? Would there be a difference between adding a name versus changing the name completely? I am asking about the proper procedure for changing a name that would actually change it for gitten, aliyahs etc. Please provide a source - not "my Rabbi said" or "I heard a chabad rabbi/ sefardi av beis din say"...