texts: Using Ethiopian oral law to resolve machloket

texts:
This question and particularly my comment on the question got me thinking. Assuming those who became the Ethiopian Jews received the oral law exactly the same as the rest of Israel, could we potentially use Ethiopian oral traditions to resolve machlokot that arose later in the Tannaic and Amoraic periods and were recorded in the Talmud? If this is theoretically possible, has it ever been done? If this does not work for some reason, why not?

My reasoning, if it's unclear, is as follows. If some point about a Torah law is undisputed in the Talmud, it seems to me that we would have a high degree of certainty that that point was successfully transmitted through the generations without ambiguity. If Ethiopians had a machloket about that point, we would be relatively confident telling them which side is correct. Is this logic reasonable, and does it work the other way around?

I originally neglected to mention that this question only applies to deoraita commandments, and not derabanans. Obviously machloket in derabanans is not a result of ambiguous transmission from Sinai that Ethiopian Jews could plausibly have more clarity on than the rest of us.


texts:
Quote: Many Seforim ask a question, how does tefillah work? If Hashem has
  decreed that a person will be lacking parnasah, how should Tefillah be
  able to change the bodings [see Ramban (Parshas Vayetzeh 30 2)].

  The Sefer Haikrim (4 18) explains that through the
  Tefillah THE PERSON rises to a new level of connection to Hashem, and
  relative to the person who came IN to the shul, the one leaving it is
  a new person. Hence Tefillah doesn’t change Hashems mind, it changes
  the person who is davening, and consequently we are judged
  differently. The initial decree was only given against the person
  while he stays on his initial level, however, if the person manages to
  change his status, his judgment changes too.

  Many Seforim use this concept to explain how tefillah can change a
  heavenly decree [See Baal Shem Tov (Amud Hatefilah 159)].

Suppose for example two brothers are deathly ill, both pray, change themselve in the same manner, doing the same stuff etc. but one dies and the other one get cured and stays alive. In such a hypothetical case what did the prayer do for the one that died?


texts: All of the button down shirts that I own cannot be rolled up past the elbow. To put on tefillin I need to roll the sleeve all the way to the shoulder. What do you look for in a shirt to determine that its sleeves will accommodate rolling so high?


texts: Why is the Mashiach ben Yosef called "Mashiach"?

texts:
I know that there is a concept of a Mashiach Ben Yosef and there is substantial discussion about whether he is an essential precursor to the Mashiach Ben David and what, exactly he will accomplish, but I can't figure out why he is a "Mashiach."

Doesn't the word "Mashiach" refer to having been anointed with shemen hamishcha, referring to kings and priests? A person who could be a mashiach would then have to be either from the Davidic line (the tribe of Judah) or the priestly line (the tribe of Levi).

Ignoring that the tribes from Yosef were among those lost in exile when the Kingdom of Israel was dispersed, so establishing anyone as a descendant (and still a knowledgeable and visible religious Jew) would be difficult, why would there be a construct which refers to someone not eligible to be anointed as "mashiach"?

Is the MB"Y just an exception, like Koresh, or does the term evolve into something which is not connected to anointing (the way Rashi reads Daniel 9:26, "the anointed one: Heb. מָשִׁיחַ. This is purely an expression of a prince and a dignitary.")?


texts: The prevailing practice is to always to chalitzah and not to do yobum. Why avoid doing yibum? From the description of the chumash chalitzah at best serms like the lesser option so why avoid the mitzvah of yibum?


texts:
Many cell phone plans allot a person a certain number of texts each month and charge for every text over that limit. This is for both texts sent and received.

Now, phone calls can be denied, but texts cannot.

Let's say a person (Reuven) sends his friend (Shimon) a bunch of spam texts, which ultimately causes Shimon to go over his texting limit. Let's also assume that Reuven knows what plan Shimon has and deliberately sends him enough texts to cause him to go over.

Can Shimon refer the overage to Reuven to pay, as it was because Reuven sent the texts that Shimon was sent the bill?

Issues to consider: gerama, hezik she'eino nikar, and is this even considered nezek to begin with. Not to the exclusion of others I haven't thought of.


texts: Why are there three different lists of ownerless produce?

texts:
The Mishna (Demay 1:1) gives a list of different types of produce exempt from demay. In Ma'asrot 5:8 and in Shevi'it 9:1, there are two more distinct lists of things that are exempt from ma'aser and which can be taken from anyone in the seventh year.

The reason they are exempt (according to the Bartenura in all three places) is because they are assumed to be ownerless.

These three lists are entirely different. What is the relation between them?

The most literal reading is that the first list is exempt from demay, the second and the third from both ma'aser and from not buying in the seventh year. This would be a good reason to distinguish the first case (not the second and third), but if so, what is the reason to distinguish between them?

It could also be that they're all exempt from all of these cases (demay, ma'aser, shevi'it), but if so, why are they given in three different lists? Elsewhere the Mishna repeats the exact same lists in different places, but here there are three lists apparently for the same reason.

The Rambam quotes the three lists separately (Terumot 2:12, Ma'aser 13:1, Shemitta Veyovel 8:12), after each one adding וכיוצא בהן, but with some differences in presentation which might or might not be significant. In Shemitta Veyovel 8:12-13 he brings the list from Shevi'it alongside the list from Ma'asrot, but I don't understand what, if any, contrast he is making.


texts: Your name shall be 'Yisrael', but what does it mean and why so?

texts:
In relation to another question of mine I would like to know what the name Yisrael really means.

It literally says Ya'akov is now names Yisrael because he has struggled AND has overcome.

I heard it could be read as Yashar-el, but that the root s-h-r also could point to a ruler/prince, while others link it to strive/struggle/wrestling. So does it mean: 'striven with G-d' or 'to overcome with G-d' or 'Ruler with G-d' or 'straight with G-d', 'G-d contended'.

A friend of mine even told me it could actually mean 'he who wrestles with G-d', but in such case I can't quite understand the meaning, because Ya'akov was told he had prevailed, had overcome the situation; he's no longer wrestling in a manner of speech.


texts:
Many tallitot have the bracha before putting on the tallit written on the atarah. But as you can see in the picture below, the Name of Hashem is abbreviated as a 'ד when it is usually rendered 'ה. The point of the abbreviation is so that the tallit can be discarded without a problem of disposing a Divine Name.

Since 'ה is already an abbreviation to avoid using the Tetragrammaton, why do they use a 'ד when 'ה already has no holiness associated with it?


texts: Is there a different baking process for whole wheat or other grain matzot?

texts:
Inspired by this question, I am curious if whole wheat matzot involve a different baking process than white flour matzot?

Most of the matza production uses white flour. I have read and heard that the matzot must be baked within 18 minutes after water is added to the flour. Is this 18-minute limit increased or reduced when using whole wheat flour?

What about barley or spelt? I gather that oats don't rise, but, perhaps, they are abiding by the 18-minute rule, anyway, as a standard for all matzot?


texts: How large was the Babylonian Jewish community?

texts:
The Roman census of the year 48 CE, ordered by Emperor Claudius, reported 7 million Jews in the Roman Empire, which was 10% of the population.  Today, the best estimates place the number of Jews worldwide at 14 million.  So we have only doubled in 2000 years, while the rest of the world was multiplied by a factor of 40. (This was more the result of assimilation than of physical extermination.)

But outside the Roman Empire, there was a huge and flourishing Jewish community in Babylonia, which gave us many Sages and the Talmud Bavli.  But I could not find a reliable estimate of the size of that Jewish community.  I have heard the figure "one million" floated.  Is there anything in our Sources that gives us an idea of the size of Babylonian Jewry?


texts: Book, commentary, or other source that explains the Biblical usage of "compass" directions

texts:
IIRC, there may have been a M.Y. question that referred to a source that explained the Biblical usage of the 4 directions. I.e. it explained why:

קדם is East
ים is West
נגב is South
צפון is North

for example:

Genesis 13:14:

  וַֽיהוָ֞ה אָמַ֣ר אֶל־אַבְרָ֗ם אַחֲרֵי֙ הִפָּֽרֶד־ל֣וֹט מֵֽעִמּ֔וֹ
  שָׂ֣א נָ֤א עֵינֶ֙יךָ֙ וּרְאֵ֔ה מִן־הַמָּק֖וֹם אֲשֶׁר־אַתָּ֣ה שָׁ֑ם
  צָפֹ֥נָה וָנֶ֖גְבָּה וָקֵ֥דְמָה וָיָֽמָּה׃

  And the LORD said unto Abram, after that Lot was separated from him:
  ‘Lift up now thine eyes, and look from the place where thou art,
  northward and southward and eastward and westward;

These terms are used in many places in Tanac"h. I know that the first 3 has other words that are sometimes used, but the ones that I listed are the main ones that I am interested in, for now.

I pretty much understand on my own why these terms are used, but I am looking for a source to explain this further. (If I don't understand what the source states, I may follow up with a separate question.)

In the verse above, it looks like geographical terms of the land of Israel were used for the directions, and they are not "generic" to other areas. E.g. - יָֽמָּה means "seaward" and it just happens to be that in Israel, the sea is in the west. Similar things can be said about the other directions except for צפון which means, "hidden". It's not a description of the land geography as far as I can tell.

I'm seeking a source that explains why these words were chosen or what the significance is.


texts: Can I get the Rambam's correspondence with the French rabbis online?

texts:
I recently read an article by Rabbi Yaacov Schwartz in the Journal of Halacha and Contemporary Society (Fall 1988) titled "Jewish Implications of Astrology." In the article, he quotes the Rambam in the letter he wrote to the rabbis of South France. Rabbi Schwartz also quotes one Alexander Marx, who discusses this responsa in Vol. III of HUCA (1926).

Can I find these letters online?


texts:
Suppose someone finds themselves with no candle to do Havdolah with. He neither has a Havdolah candle nor two candles in which to put together and light. What should he do?

I would assume he would recite Havdolah like normal, only omitting the brocha of borei m'orei ho'eish but then again I could very well be wrong.

What about the similar case of not having any spices to smell?


texts: BinyOn or binyAn adai-ad in one of the sheva brochos?

texts: At a chupah today, in the brocho of “asher yotzar es ho’odom betzalmo” a learned Rabbi said the word “binyOn” before “adai-ad” rather than the more usual “binyAn”. “binyOn” is the text in the Baer siddur. I was told that the word “binyan” cannot be construct in Biblical Hebrew with “adai-ad”. Should I change (if I ever get the brocho)?


texts: Where can the Tosafot of Rabbi Samson of Sens be found?

texts:
This might be quite a basic question, but there’s a passage from Rabbi Samson of Sens’s commentary on Mishnah Eduyot 1:5 that I’ve seen quoted in a few books eg here.

(Sometimes it’s quoted as being from Rabbi Samson’s Tosefta Sens or Tosefta Shantz, but always from Eduyot, which seems slightly odd since Eduyot is Mishnah rather than Gemara).

I can’t find this commentary anywhere, eg Shas, Hebrew Books, Responsa Project... Can anyone help nudge me in the right direction, even if it’s only available on paper would be helpful to have a title or some other information to help find it?


texts:
I was under the impression that the Purim mitzvah of matanot l'evyonim, giving gifts to the poor, had to be done directly -- find two or more poor people and give to them.  This answer on a related question says:

  There are lots of tzedakah funds who collect for poor people that collect from donors outside the country. You might want to find one of those.

Does an indirect gift like this fulfill the mitzvah?  If so, do we have to give early enough to ensure that they will distribute the funds in time, or is my giving the gift (in time) sufficient and I can rely on the tzedakah fund to eventually distribute it?  Do I need to tell the tzedakah fund that this is for Purim?

Sources please.


texts: There is a website and iPhone app that contain a listing of kosher restaurants.  In addition, one feature is the listing of 'star-ratings' and reviews by users.  Are there any halachic ramifications to this?


texts: What is the qualification for chamar m'dina ?

texts:
The Shulchan Aruch mentions in a few places that if wine is not available then one may
use chamar m'dina (a national drink), for bentching, kiddush, and havdala. chamar m'dina is also permitted if one cannot tolerate wine.

Question: What are the qualifications for chamar m'dina ? Can any drink be used ? Must it be a popular drink in the place where the person wants to use it ? What about bottled water ? In short what are the guidelines for choosing which drink to use for chamar m'dina ?


texts: Source for a story about the Mir Yeshiva on the train to Shanghai?

texts:
I remember hearing a story told by R' Hershel Schachter about the
Mir Yeshiva's journey to Shanghai, that took place on the train ride from Eastern Europe to Shanghai.

The gist of the story is that it's presented from the perspective of a third party onlooker.  Said person recounts:

  I would see these boys and they seemed to be such great friends-- hanging out and helping one another, but then all of a sudden they would take out these huge books [gemaras] and would start shouting at each other “What are you talking about! That's not what that means! How does that make sense!” and this would go on for a little until they put the books away.
  Then they would laugh with one another and resume being great friends.

Not 100% sure, but I think the context of this sweet story was to highlight the unique aspect of learning Torah with a chavrusa.

Has anyone else heard this story that R' Schachter referenced and where it might be found?


texts: What happens at a third of the growth of produce?

texts:
In yesterday's Daf Yomi - Menachot 71a - and other places(*) in various Mishnayoth, there's mention of a cut-off date of 1/3 of the growth of produce - עַד שֶׁלֹּא הֵבִיאָה שְׁלִישׁ
From Rashi it seems to be when the produce is 1/3 grown.
The Rambam and Bartenura to that Mishna (10:8) explicitly say that it's until it reaches the last third.

והביא שליש ר"ל שלא נגמר השליש האחרון לגמר בישולו:

(For some reason, the 10th Perek of Mishnayos of Menachot is the 6th Perek in the Talmud. There are a few other cases of the order not matching.)
The רש"ש points this out in Menachot 71a and doesn't elaborate much, except to say that it seems from all other locations in Shas that we're referring to the first third.
At the end of 71b it discusses reaping  before the crop reaches 1/3 and it's fit for human consumption, albeit unripe. But mostly the Mishnayot seem to imply that before the 1/3 it's used for animal fodder, and doesn't really impact the quality of the grain when fully regrown.
What happens to the grain at 1/3 - either the first or last 1/3 - that suddenly changes it from grass to produce?
Knowing the reality may solve the dilemma of whether we're discussing the first or last third. (Maybe this really a question for Gardening & Landscaping Exchange... but maybe somebody has some information from a Torah source.)
Torah sources or botanical facts appreciated.
(*) Other places that discuss 1/3:

Mishna Peah 2:1  - וְהַקּוֹצֵר לְשַׁחַת - says the Bartenura:

שחת תבואה שלא הביאה שליש, וקוצרים אותה להאכיל לבהמות.
Fodder is grain that has not reached a third of its maturity, and people harvest it to feed it to animals.

Challa 1:3 - וּתְבוּאָה שֶׁלֹּא הֵבִיאָה שְׁלִישׁ - where the Bartenura explains:

ותבואה שלא הביאה שליש. חייבת בחלה שאף היא באה לידי חמוץ, וכל דבר הבא לידי חמוץ לחם אקרי וחייב בחלה. ופטורה מן המעשרות, דבמעשרות כתיב (דברים יד) תבואת זרעך דבר שזורעים אותו וצומח, והאי אי זרעי ליה לא צמח:
Produce that isn't 1/3 grown. Is obligated in Challa since it can become leaven and thus is called bread. But is exempt from tithing since it is not yet capable of growing, of planted.

(This seems to give a great hint, for those of us who aren't city boys and have never seen produce grow.)

Pesachim 3:1 regarding וַעֲמִילָן שֶׁל טַבָּחִים the Bartenura says:

ועמילן של טבחין. [פת] שעושין מקמח תבואה שלא הביאה שליש בשולה, ומכסים בה את הקדרה לשאוב את הזוהמא:
Working dough of cooks is made from flour of produce that isn't 1/3 ripe and it's used to cover the pot to absorb odors.


texts:
I am reading a book A Jewish Woman's Prayer Book, by Aliza Lavie.
In it the author writes:

  Freiha was an eighteenth-century Moroccan poet who wrote in Hebrew
  under the pen-name Bat Yosef.  Respectfully referred to as Rabbanit,
  she was a Torah scholar and life a legacy of writings and poems, few
  of which have survived.  Her extensive library, including kabbalistic
  works, testified to the breadth of her learning.  Women in her
  community approached her as they would a saint, often invoking her
  name in times of distress.

What does it mean, "invoking her name in times of distress?"


texts: Cyrus, Darius, Artexerxes - From Good to Bad?

texts:
After reading this question - I am now more confused!
The Gemara in Rosh Hashanah 3b writes that Cyrus, Darius and Artaxerxes were all the same person:

All three names are referring to the same person: He is Cyrus; he is Darius; and he is also Artaxerxes. He was called Cyrus [Koresh] because he was a virtuous [kasher] king; he was called Artaxerxes after his kingdom, i.e., this was his royal title; and what was his real name? Darius was his name. (Sefaria Transaltion & Notation)

Cyrus is largely praised as being a righteous king (as stated above that he was named Cyrus because he was 'kasher' king). Indeed we know that he gave permission for the Temple to be rebuilt (See Ezra 6:3) and then we see in Seder Eliyahu Rabbah 19 that he wept over the Temple's destruction.
The continuation of the above cited Gemarah says that he became corrupt. So something happened that made him turn and it would seem that he went from one extreme to another.
Esther Rabbah 1:3 tells us that Artaxerxes was in fact Achashveirosh! and He was called Artaxerxes as he would flit between seething with rage and then relative calm. There are several sources that point to the fact that Achashveirosh was real 'rashah' (wicked man). In Esther Rabbah 7:20 we're told that he hated the Jews more than Haman! And the Gemarah (Megillah 12a) tells us that he had no problem wearing the priestly vestments.
So my question is two-fold:

What happened to make him switch from being a friend of the Jews to such a virulent hater?
And do we know a timeline as to when this all played out?


texts: Inviting non-Jews to a Shabbos meal - practical considerations

texts:
What are practical guidelines or tips to have in mind when hosting a non-Jew on Shabbos?

Examples would be

explain to them they shouldn't touch the lights, e.g., in the bathroom
making sure they don't touch non-mevushal wine (while being careful not to offend them)
asking them not to take pictures or answer their cell phones
possibly asking them not to bring gifts (to avoid issues with fresh flowers, non-kosher food)

What else?


texts:
Numbers 12:1
וַתְּדַבֵּ֨ר מִרְיָ֤ם וְאַהֲרֹן֙ בְּמֹשֶׁ֔ה עַל־אֹד֛וֹת הָאִשָּׁ֥ה הַכֻּשִׁ֖ית אֲשֶׁ֣ר לָקָ֑ח כִּֽי־אִשָּׁ֥ה כֻשִׁ֖ית לָקָֽח׃
Miriam and Aaron spoke against Moses because of the Cushite woman he had married, because he had married a Cushite woman
Rashi ad. loc.
ותדבר מרים ואהרן. הִיא פָתְחָה בְדִּבּוּר תְּחִלָּה, לְפִיכָךְ הִקְדִּימָהּ הַכָּתוּב
She opened the conversation, therefore Scripture mentions her first.
Numbers 12:2
וַיֹּאמְר֗וּ הֲרַ֤ק אַךְ־בְּמֹשֶׁה֙ דִּבֶּ֣ר יְהוָ֔ה הֲלֹ֖א גַּם־בָּ֣נוּ דִבֵּ֑ר וַיִּשְׁמַ֖ע יְהוָֽה׃
They said, “Has the LORD spoken only through Moses? Has He not spoken through us as well?” The LORD heard it.
Numbers 12:10
וְהֶעָנָ֗ן סָ֚ר מֵעַ֣ל הָאֹ֔הֶל וְהִנֵּ֥ה מִרְיָ֖ם מְצֹרַ֣עַת כַּשָּׁ֑לֶג וַיִּ֧פֶן אַהֲרֹ֛ן אֶל־מִרְיָ֖ם וְהִנֵּ֥ה מְצֹרָֽעַת׃
As the cloud withdrew from the Tent, there was Miriam stricken with snow-like tzaraas! When Aaron turned toward Miriam, he saw that she was stricken with tzaraas.

As shown above, both Miriam and Aharon spoke about Moshe, yet the verse only says she was punished with tzaraas. The only difference it seems between the two is she initiated it, as Rashi says, but that shouldn't acquit Aharon


texts: "וַיַּאֲמֵן הָעָם וַיִּשְׁמְעוּ" - believing before hearing?

texts:
Shemot 4, 31

  "וַיַּאֲמֵן הָעָם וַיִּשְׁמְעוּ כִּי פָקַד ה' אֶת בְּנֵי יִשְׂרָאֵל וְכִי רָאָה אֶת עָנְיָם וַיִּקְּדוּ וַיִּשְׁתַּחֲוּוּ"

This is close to "נעשה ונשמע".
How believing can come before hearing from Moses?


texts: Is one who only keeps Rabbinic laws he agrees with a Apikores?

texts: There is a world famous Jewish speaker who believes in Torah Misinai and the like but only keeps the Rabbinic laws that make sense to him. For example, he does not keep Yom Tov Sheini in Chutz La'aretz. Would someone like that be considered a Apikores?


texts: When is the next shmita year (as of 5772)?

texts: When is the next shmita year?  Is there disagreement about which year?  If so, which Jewish sects or traditions believe the shmita is in which years?  If you specify years since creation, please also specify the timeline with respect to the Gregorian calendar.


texts: Where in the midrash does it state that David told Yisrael that not everyone will be Torah scholars?

texts:
I read a reference to this in Eim Habanim Semeichah, ch. 3,לג (though later editions give R’ Yonatan Eybeschutz’s Ahavat Yonatan here as the source; indeed same phraseology), but there's no source given.
I've also heard it from a sichah but he doesn't know which one.
I understand that part of the chevlei mashiach is the withering of the quill, that Torah scholars will diminish, but I'm looking for the specific source that Rav Teichtal was referring to, namely that David told Yisrael not everyone will be Torah scholars.


texts:
Shas Yidden finish shas every year as explained in the numbers on their website.
I’m curious for any insider or additional information on exactly what they learn and when including the reviews, daily and otherwise (and exactly how the testing works.)

To clarify based on the comments. The website gives lots of information. What I’m looking for is what material they cover and when. (See above) that, technically speaking, if someone knew the specifics, I’d be able to implement it myself. [kind of like if I look at a DafYomi schedule I could implement that]


texts: Touched acovered place while learning-may i continue learning?

texts: Many times, in the middle of learning i will absentmindedly touch my scalp under my yarmulke, or my shoulder under my sleeve. Do i have to stop learning to wash my hands? may i continue without washing?


texts:
Shulchan Aruch Orach Chayim 61:4:

  We are accustomed to reading the first verse [of "Sh'ma"] in a loud voice in order to arouse the direction [of our thoughts].

SA OC 101:2:

  But he should not make his voice heard [when saying sh'mone esre]. But if he can't direct [his thoughts] silently, it's permitted. However, that's only when he's alone: while with the community it's forbidden, as he'll come to disturb the community.

(For practical halacha, CYLOR; certainly don't count on my quoting or translating these correctly. Note also that I didn't quote the commentaries on the SA.)

Why is it that "Sh'ma" we say aloud to effect kavana (direction of thoughts) while sh'mone esre we say quietly so as not to disturb others? Why doesn't the same rule apply to both? What determines that not affecting others is more important for sh'mone esre but effecting one's own kavana is more important for "Sh'ma"?


texts:
Can anyone please help me? I was told about this great Sefer called Kerem Yehoshua and I'd like to get my hands on it. However, due to the current world pandemic it's pretty hard for me to purchase it.
So, can someone please give me a synopsis of what he says one should do in order to retain his learning (chazaring shas)?


texts: What should a conversion candidate expect at an Orthodox beit din?

texts:
This question about conversion before a Reform beit din made me wonder about other cases: what does the examination of a prospective ger by an Orthodox beit din look like today?  Does the beit din test the ger's knowledge, or will that have been done in advance?  Do they ask the ger questions about his motivations?  What else?  Do they require demonstration of any skills (e.g. davening)?

My only point of reference is what I know about how the Reform movement does it (see the linked question), and I'm now curious about how the beit din's examination differs between them and others.  (Obviously what are considered satisfactory answers or kosher members will differ; I'm not asking about that.)


texts:
I think I had heard or read somewhere in O.C. that a shul must keep its nuscha'ot and minhagim indefinitely.

I have, OTOH, seen shul buildings change demographics and sometimes, owners. A shul that I used to attend in Queens, NY was a Young Israel / Nusach Ashekenaz minyan. The neighborhood demographics changed drastically in the past 15 years, and I understand that because the minyan is mainly Bucharian, they daven Nusach Sefard and follow Bucharian minhagim in their tefillot.

Are there specific rules as to when a shul is allowed to change their nusach or minhag, or are they never allowed to do it as long as the building or same owners are there?


texts: Why does the leader wear a talis on the first night of s'lichos in a Chabad synagogue?

texts:
In Chabad-Lubavitch synagogues, it is customary that anyone who would not wear a talis normally does not do so just because he's leading/representing the congregation. The only exception of which I'm aware is the first day of s'lichos before Rosh Hashana: then (in the middle of the night), the shaliach tzibur wears a talis even though no one else does (and so he wouldn't, either, were he not leading the services). Why is that exception made?

(Note that I'm not asking the following: "Lubavitchers are careful for reasons of kabala not to wear a talis at night. Why is an exception made by the shaliach tzibur on the first night of s'lichos?" That's also an interesting question, but is not mine here.)


texts:
The gemara Menachos 32b says that even though a Sefer Torah may not be written except "מן הכתב", copied from another text, tefillin and mezuzah don't have that requirement and may be written by hand. The reason given is מיגרס גריסין, '[the text] is frequently repeated.' Rashi: 'Everyone "runs through" them verbally, and won't make a mistake with them...' That is, at least the paragraphs of Shema and V'haya Im Shamoa in mezuzah, two of the four in tefillin, we say twice a day and know them very well.
My question is, What about the chaseiros and yeseiros, the long and short versions of words, generally extra or missing vavs and yods? The halacha is that a single extra or missing letter makes tefillin or mezuzah (or Sefer Torah) posul. Why are people assumed to be expert in that?  Is it (a) They used to actually pronounce the words slightly differently depending, so someone from that time would know the exact spelling. Or (b) At least there are a lot fewer things to remember, just a few possible places where there might be an extra vav/yod or not (טוטפות vs טטפת, etc.) and we can rely on memory for those? Or some other reason?
I did see in Ta"z Yoreh Deah 288(3) that he holds that we should preferentially be careful to copy from a text, because people are indeed not expert in chaseiros and yeseiros. Not sure how that relates to my question...


texts: Difference in suffix regards the word Shabat

texts:
Looking at the words שבת שבתון (ex. Vayikra 23:24) and שבתות (ex. Vayikra 23:15) and there root שבת what do endings ון- and ות- indicate here? What do these suffixes mean/indicate?

P.s. Are there any other examples of words build up this way?


texts: Why give a non-useful example of blowing a Shofar on Shabbat in Shulchan Aruch 307:5?

texts:
In סימן תקפח - זמן תקיעת שופר the Mechaber codifies that one does not blow the Shofar on Shabbat.

  ה: יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת  בְּשַׁבָּת אֵין תּוֹקְעִין בְּשׁוֹפָר. הגה: וְאָסוּר לְטַלְטְלוֹ, אִם לֹא לְצֹרֶךְ  גּוּפוֹ וּמְקוֹמוֹ (אוֹר זָרוּעַ וְהַגָּהוֹת אֲשֵׁרִי סוֹף פֶּרֶק בַּמֶּה מַּדְלִיקִין).

So why is it that in סימן שז - דיני שבת התלוים בדבור when the Mechaber gives an example of something permissible you may ask a non-Jew to do on Shabbat because it's a Mitzvah, he chooses: one may ask the non-Jew to climb a tree to bring a Shofar to fulfil the Mitzvah of blowing the Shofar.

  ה: דָּבָר שֶׁאֵינוֹ מְלָאכָה, וְאֵינוֹ אָסוּר לַעֲשׂוֹת בְּשַׁבָּת אֶלָּא מִשּׁוּם שְׁבוּת, מֻתָּר לְיִשְׂרָאֵל לוֹמַר לְעַכּוּ''ם לַעֲשׂוֹתוֹ בְּשַׁבָּת; וְהוּא שֶׁיִּהְיֶה שָׁם מִקְצָת חֹלִי, אוֹ יִהְיֶה צָרִיךְ לַדָּבָר צֹרֶךְ הַרְבֵּה, אוֹ מִפְּנֵי מִצְוָה; כֵּיצַד: אוֹמֵר יִשְׂרָאֵל לְעַכּוּ''ם בְּשַׁבָּת לַעֲלוֹת בָּאִילָן לְהָבִיא שׁוֹפָר לִתְקֹעַ תְּקִיעַת מִצְוָה; אוֹ לְהָבִיא מַיִם דֶּרֶךְ חָצֵר שֶׁלֹּא עֵרְבוֹ, לִרְחֹץ בּוֹ הַמִּצְטַעֵר; וְיֵשׁ אוֹסְרִין. הגה: וּלְקַמָּן סי' תקפ''ו פָּסַק לְהַתִּיר, וְעַיֵּן לְעֵיל (ז) סי' רע''ו (ס''ב) דְּיֵשׁ מְקִלִּין אֲפִלּוּ בִּמְלָאכָה דְּאוֹרַיְיתָא, (וְע''ש ס''ג).

While this may have been a great example for Yom Tov or for when they used to blow on Shabbat, why not give a more useful example - one that can be implemented nowadays?


texts: Many times I find myself davening in one Minyan while another is taking place within earshot. What is the proper way to handle such a situation (in terms of answering Amens, Kedusha, etc.)?


texts: Why do we need so many books of the Bible and Bavli if only Torah was written by God (Shemot 24:12 and Shemot 32:32)?


texts:
My sixth grade students asked me today:
In Shmuel Aleph Perek Gimel Shmuel becomes a Navi.  It says in vs. 5 that Shmuel ran to Eli. In vs. 6 and 8 is says that he went to Eli.  Why the difference?
(I thought this was a great insight on the part of 6th graders!)


texts: Why is there a difference between meat/wine and other restrictions after delayed Tisha B'av

texts: Since the burning of the Temple began on the ninth day of Av and continued on the tenth, therefore it is a good custom not to eat meat on the day after Tisha B'av (Shulchan Aruch OC 558:1), at least until midday (Rema, ibid.). Magen Avraham quoting Maharshal adds that other restrictions of the nine days (bathing, laundering, haircuts) also similarly apply till then. When Tisha B'av falls on Shabbos though and the fast is pushed off to Sunday, a restriction on eating meat and drinking wine still applies for that night (Rema OC 558:1), but the other restrictions do not (Mishnah Berurah 558:4). What is the reason for this difference?


texts: When do you say אֶת, and when do you say אֵת?

texts: How can one determine when the word "את" is pronounced with a t'zayray and when it is pronounced with a se'gol?


texts: Does one have to stand when the Ark is open?

texts: I heard only when the Torah is taken out, not when open. What is the actual Halacha and if you do need to stand, is there a leniency if ones legs hurt?


texts:
In the morning service we say Ahavah Rabbah:

Baruch atta HaShem ha-bocher b'ammo Yisrael be-ahava (Blessed are You, O Lord, Who has chosen His people Israel with love.)

In the evening service we say Ahavat Olam:

Baruch atta HaShem ohev 'ammo Yisrael  (Blessed are You, O Lord, Who loves His people Israel.)

Why is chosenness removed in the evening prayer?


texts:
The shaar blatt (page with the brief list of what's in the book) of my Shas (and this Shas) says that the Divrei Chamudos was originally called the Lechem Chamudos and the Maadanei Yom Tov was originally called the Maadanei Melech.  Both were authored by the Tosfos Yom Tov, R' Yom Tov Lipmann Heller.

I am curious to know who changed the titles and why.  Were they changed by the author himself, or by others?

For extra credit (brownie based, not reputation based), when did it happen?


texts: Is there a prohibition against young boys being taught by women?

texts: Isn't there a prohibition against young boys being taught by women? I swore I saw it in the tamud/midrash/tanakh/Torah but I can't seem to find it anymore.


texts: How can tzedakah to the needy of Israel be justified?

texts:
In the Yad, the Rambam gives a set of priorities about tzedakah that could be summarized "near before far" except for the #1 priority of ransoming the captive. (Matenot Aniyim, 10.5)

How does giving tzedakah for the poor in the land of Israel fit into this? Are there texts that support giving tzedakah to the poor in the land of Israel? (I know there must be such texts, I just haven't been able to find them.)


texts: Why is there a difference between someone inheriting an animal and a Kohen receiving it from a Yisrael for the purposes of T'murah?

texts:
In T'murah 1:1, the Mishna starts off by saying:

הכל ממירים, אחד אנשים ואחד נשים.
The laws of T'murah apply to everyone, men and women.
 (my own loose translation)

The G'mara (2a-b) explains that the reason the word "הכל" ("everyone") is included is to include that if someone inherits an animal that has been designated as a korban, then T'murah applies to the inheritor; that is, if they try to move the designation to another animal, then both animals become designated as korbanot.
At the end of the Mishna, when Rabbi Yochanan and Rabbi Akiva are arguing about whether or not T'murah applies to the B'chor (firstborn animal, that a Yisrael gives to the Kohen), since the B'chor is given to the Kohen alive (unlike the Asham and Chatat, which the Kohen only receives the meat of), Rabbi Akiva says that it is designated in the "בית הבעלים" ("house of the owner"), and can only be made T'murah there as well.
Kehati says:

אף תמורה בבית הבעלים — חלה בבית הבעלים של הקרבן, אבל אין היא חלה בבית הכהן. הלכך דווקא הבעלים ממירים בבכור, כל זמן שהוא ברשותם, הואיל וברשותם חלה הקדושה עליו, אבל הכהן, שקיבל בכור מישראל, אינו ממיר בו.

In essence, he explains that since the B'chor acquired the status of K'dusha while in the possession of the original owners, the Yisraelim, the Kohen who then receives it from them now does not have T'murah apply to if he tries to change the animal, because he wasn't the one to give the original status to the animal.
If that is the case, why then does the G'mara conclude that T'murah does apply to a case where someone inherits the animal that has been designated? In both cases the person currently in possession of the animal was not the one to have originally designated it; why, then, does T'murah apply to the inheritor but not the Kohen?


texts: Does porcelain require immersion in the mikvah?

texts:
Does porcelain need to be immersed in the mikvah?

What do ashkenazim hold?

How about sefardim?

And hassidim?


texts: Wearing a tallit when you are bar mitzvahed but not married, when it isn't your minhag

texts: Let's say someone becomes bar mitzvah and decides to wear a tallit everyday, even though this isn't his minhag, because he wants the opportunity to make another brachah. Is this the right thing to do? And if not, should he stop wearing it?


texts: For a person who doesn't eat dairy are there any halachic or health issues with using a meaty pot to cook all food and drink?

texts:
If someone never eats dairy (and won't be sharing with people who do), is there any halachic problem with using a meaty pot to cook all their food?

Would the same apply to someone who eats meat, but only on Shabbos?


texts: Why did God destroy Sodom in such a strange way?

texts: Why does it rain both fire and brimstone (gafris - 19:24) on Sodom surely one or the other was enough? Furthermore, if the whole city is 'turned upside down' (19:25) why was there a need to rain anything down at all?


texts: What are the names of TWO distinct grandfathers and their grandsons are mentioned in the weekday Shemoneh Esrei ?


texts: Is a non-Jew forbidden to his father's ex-wife?

texts:
A Jewish man and his father's wife are forbidden to each other forever, even after his father dies or divorces her. (Issurei Biah 2:1)

A non-Jewish man and his father's wife are forbidden to each other, even after his father dies. (Melachim uMilchamot 9:5-6)

Does the prohibition continue if she and his father divorce?

This question says yes, but a comment says no. One possible difficulty is that divorce for non-Jews is a rather informal affair and it might be harder to tell when she becomes permitted.


texts:
There is a concept that one gets reward for the steps that one takes to travel to synagogue, and this reward extends even if one goes out of their way to go to a synagogue that is further away from their home (Sotah 22a).

My basic question is how far to take this idea. Some examples:

Does it apply if one takes the longer of two routes to their synagogue?
Does it apply if one takes a more difficult route, say over a hilly route as opposed to a flat route, or an unplowed snowy route as opposed to a plowed route?
Does it apply if one zig-zags to increase the distance they travel?
Does it apply if one drives to a further synagogue?


texts: Explain the usage of the double zarka trope

texts:
There are 3 places in the Torah (that I know of) that have a double zarka trope note before the segol:

Breishit 42:21
Shemot 12:29
Vayikra 17:5

What does the double zarka mean grammatically, and why is it only in these places?


texts:
Who knows two hundred forty-nine?
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.

Go on to the next number.

Prime factorization: 3 X 83


texts: What seforim discuss how psak is formulated and the history behind it? The history of the Mechaber and later achronim as well as the origin of machlokes which, in a way, started an idea of mediating between opinions.


texts: Why would a disposable plastic containers need a hechsher?

texts: Why would a disposable plastic container, such as the one depicted above, need an O-U?


texts: Why use a gendered MiShebeirach for sick people?

texts:
During leining, many synagogues have someone recite a prayer on behalf of sick people. The version I grew up with was for cholim (males) with the language including a reference to רמ"ח איבריו ושס"ה גידיו (the 248 bones and the 365 tendons (according to some).

In many places, a separate version is said for women, including the phrase לכל איבריה ולכל גידיה (all her bones and all her tendons). In some congregations, only this broader version is used so that sick people of both genders can be listed together.

If the version for a woman would also be relevant to a man ("All" would include the 248/365 combination) why do some congregations continue to have two separate prayers? Is there a particular value to keeping the men and women separate in prayer? Is there something lesser about the general construction that we want to avoid by using the more specific one?


texts: Why such specific requirements regarding eglah arufah?

texts: Why is it that Eglah arufah only applies when the dead man is not floating in a river or hanging on a noose? And not only that, but he had to have been killed by a sharp metal object. Why is that?


texts:
Recently, I found that there are some academics that identify the Tanna Rabbi Elazar ben Chananyah with Elazar ben Chananyah, one of the rebel leaders during the Great Revolt.
Prof. Ephraim Urbach in "Chazal - Pirkei Emunot V'De'ot", pg. 532-533 based this view on the fact that REB"Ch was a student of Beit Shammai and in Sifrei Zuta, Y.N. Epstein edition, it says that there were Idumean students in Beit Shammai, and according to Josephus, Elazar ben Chananyah led a group of Idumean rebels during the Revolt.
Ben Tzion Luria in "Megillat Taanit", pg. 9-10 wrote that Solomon Zeitlin held this view, and brings another possible basis, in that according to Megillat Taanit, its author was R' Elazar ben Chananyah, which suggests that he held zealous views of liberty, much like Elazar ben Chananyah.
Another basis for this may be that Chananyah ben Nedavai, father of Elazar, one of the last High Priests of the Second Temple, is called in the Talmud "Yochanan ben Nedavai/Nerbai/Garbai", and according to Rabbi Dr. Shmuel Klein in his essay "לחקר השמות והכנוים", per the Talmud, is probably a nickname referring to his generosity: He made sure to feed many priests from the remains of the sacrifices and offerings. In the gemara in Pesachim 57a, it says: "They said about Yoḥanan ben Narbbai that he and his household would eat three hundred calves, and drink three hundred jugs of wine, and eat forty se’a of doves for dessert."1 This seems similar to what it says about Chananyah ben Chizkiyah, father of Rabbi Elazar ben Chananyah: "What did he, Ḥananya ben Ḥizkiya, do? They brought him three hundred jugs of oil, for light and food, up to his upper story, and he sat isolated in the upper story and did not move from there until he homiletically interpreted all of those verses in the book of Ezekiel that seemed contradictory, and resolved the contradictions." (Shabbat 13b) If Nedavai/Nervai/Garbai is a nickname rather than his father's name, then it would still be plausible that Chananyah's father was really called Chizkiyah.
Therefore, I was wondering whether there were any Orthodox sources that identify one with the other, or discuss why they are not the same person?

1 According to this, all three variants of the nickname make sense: Nedavai - because he was נדיב, generous. Nervai - as in ריבוי, either because of the plentiness of the offerings in his time or because of the many priests he managed to feed. Garbai - after the hundreds of jugs (גרבים) he and his household consumed.


texts: No Bracha before Hallel said in shul on the first two nights of Pesach - Chazon Ish minhag

texts:
This M.Y. answer explains why many shuls recite Hallel during the first two nights of Pesach. It seems that most of the opinions state that one should say a bracha in shul.

It seems that there is always a requirement to say a bracha before Hallel. Th exception is the Hallel said during the Seder, and the linked answer sattes a reason why the bracha is omitted.

So this makes me wonder about Chazon Ish's opinion not to say the bracha in shul. Is it because he is "imitating" the same rule that the bracha is omitted at the Seder Hallel, or is there something else to his reasoning?


texts: Is there a connection between each of the four expressions of redemption and the respective four cups?

texts:
Chazal tell us that the four cups of wine correspond to the four expressions of redemption (Shemos Rabbah 6:4, Rashi to Pesachim 99b DH Arba Kosos, etc.).

Is there any specific correlation between these? That is to say, והוצאתי is the first expression of redemption; is there any correspondence between that and Kiddush, the mitzvah which we perform with the first cup? Likewise for והצלתי and telling over the story of Yetzi'as Mitzraim, וגאלתי and bentching, and ולקחתי and Hallel.


texts: What is the halachic status of adult conjoined twins?

texts:
It is rare but possible for conjoined twins to remain alive and healthy into adulthood, such as is the case with Abby and Brittany Hensel. They have distinct sets of heads, hearts, and lungs. They have two arms and legs and a shared reproductive system. One can be asleep while the other is awake. They have distinct personalities, desires, and opinions.

Suppose there were a set of Jewish conjoined twins in similar circumstances, either male or female. My basic question is this: In terms of halachah, would they be considered one person or two?

There are a range of issues to which this would apply. For example:

Would they (as men or women) be permitted to marry, and if so, would they marry one person or two, with one ketubah or two?
As men, would they count as one or two for a minyan or zimmun?

What are some other issues that arise from this situation?


texts: Biblical personality prepared wicks of Menorah

texts: Is there a source that mentions a person from Nach who prepared the wicks of the Menorah? I thought it was Elkana but can’t find a source to say it was him. Could it be a different person?


texts:
I noticed that in an Artscroll siddur there are three extra responses in a full kaddish (1. kabbel b'rachamim, 2. yihei shem, 3. ezri me'im).

I am curious:

A) whether there are sources for and against saying these, as they have HaShem's name and one should be sure when saying the name of HaShem, and

B) whether there are other things that one should answer in other forms of kaddish, like half kaddish, kaddish yisom, and kaddish d'rabbanan.


texts: Why do many non-Orthodox Jews come to shul regularly only after a parent's death?

texts:
I attend a Conservative / traditional shul. Primarily because of neighborhood demographics (the neighborhood is now largely Orthodox), we have tremendous problems forming a daily minyan. It seems that on weekdays, the main reason a person will regularly attend minyan is if he is mourning or has yahrtzeit for a parent. We almost "joke" that we hope someone's parent will die soon, so that he can help form the minyan.

I've seen this phenomenon occur commonly in other Conservative shuls, and it seems to happen far more in non-Orthodox shuls, from my observation. I've spoken to a few friends in different parts of the U.S. as well as two congregational rabbis, and they have noticed a similar pattern.

"It seems that non-Orthodox people see the importance of the minyan only when there's death, rather than as a part of daily living," remarked one rabbi. I see his point, somewhat. But, I can't explain why that is?

Can anyone explain why only death attracts people to come more regularly to the minyan? Do these people form a sense of "guilt" if they didn't honor their mom or dad by saying Kaddish or hiring someone to say it for them?


texts: What prevents a needy from stealing and being sold into slavery?

texts:
Imagine a poor Jewish guy with a screaming wife and 12 little kids that went bankrupt and lost everything he had. He still needs to support himself and his family.

What prevents him from selecting the path of theft and the following slavery that ensures his and his family a master-level of provision for at least 6 years?


texts: Theoretically, in a perfect environment, what would happen if a king would commit a capital crime?

texts:
The Mishna (according to the Gemara) says that kings of the house of Yehuda (basically, the good kings) and all kings before King Yannai would be judged, and the Radvaz writes that (in theory), a king could be sent to exile.

My question is what would happen if a king killed someone on purpose. Practically, it would be almost impossible for anyone to do anything about it (you and which army?) but in theory, if the Sanhedrin had physical power, would it be allowed to execute a king?

On one hand, I haven't seen (though Lo Rayinu Einu Raya) anywhere which says that a king is exempt from punishment, but on the other hand, the Mishna says that there's a Biblical command to fear a king.

What about lashes?


texts: Is it permitted to pray in underclothes that one slept in (underwear, t shirt) if outer clothes changed?

texts:
I hear there is an inyan not to pray in clothes that one slept in. I also heard the qualification that this is only for clothes meant for sleeping. (I don't have sources)

Would something like boxers and undershirt count under this rule?

For example, you are away for shabbat, but only have one undershirt. You sleep in it, but can't change it the next day. Is is better not to wear it to tefillah?


texts:
I belong to a Christian family but I could never accept the fact that God can incarnate as a human. But I do not follow all 613 commandments either. I guess nobody can. I only follow Noahide commandments and never broke them.

Is that enough for a Gentile to be saved?


texts: Who composed THIS melody for Shoshanat Ya'akov?

texts:
For my latest lesson video on Jewish Music Toronto, I did the song Shoshanat Ya'akov. I'm really happy with how the video came out, especially because I got to reference the Mi Yodeya community a couple of times (I even took the time to plug the community (2:48)).

However, I published the video still not knowing who composed the particular melody that I covered. I'm still gathering resources, but my current (and usually extremely helpful) go-tos - Zemereshet, HebrewSongs, and Zemirot Database to name a few - were only helpful for finding the composers of other versions.

I felt like I got close with some of the information I found (which I included in the video), but without it being definitive, it doesn't feel complete. Does anybody here in the community know, or know where I find a resource that would tell me, who composed this tune for Shoshanat Ya'akov?

Here's the video, for reference.


texts: Arnold Schoenberg's Survivor from Warsaw

texts:
This is kind of a music question, and kind of a Judaism question. Several years ago, when I was assistant director of the Nashville Symphony Chorus, I sang with a men's chorus on the Arnold Schoenberg work  A Survivor From Warsaw. Part of my responsibility (apart from learning a very difficult 18 bars of music) was teaching this completely Gentile choir the pronunciation of the Shema (I am not Jewish, but the task fell on me anyway). The thing is, Schoenberg specifically indicates in the score that it should be pronounced with Ashkenazic Hebrew, rather than Sephardic Hebrew. So, even though some of us had sung some Hebrew before, we had to re-learn it for this piece. Why do you suppose Schoenberg specified Ashkenazic pronunciation? (The piece was written and premiered in America, where Sephardic pronunciation seems to be dominant.)

.


texts: If I give a check in payment of an obligation or purchase and the check never cleared. The recipient never called me to say he lost it or misplaced it. Do I have to call the recipient and give him another one?


texts: Don't know name of a sick person's mother

texts:
I suspect that this is a fairly common problem, particularly in Orthodox schuls: one knows someone who is unwell, but comes the מי שברך לחולים, they don't know the choleh's mothers name.

In these instances I have seen two solutions employed: using the father's name, or that of Sarah Imeinu. What is the preferred solution?


texts:
Would it be permissible to take a picture with a  film camera operated mechanically?
If not what would be the melacha involved?


texts: Why is something about Korach's children placed among the descendants of Re'uven?

texts:
Bemidbar 26:11 says, "Korach's children didn't die".

I understand that in the previous verses, the Torah was discussing the families of Re'uven. When discussing the descendants, the Torah mentions that Datan and Aviram died when they were involved with Korach's group. That seems fine. But, including a verse about what happened to Korach's children seems more appropriate to be placed with the discussion of the children of Levi rather than Re'uven.

Why was this verse included here?


texts:
What is the "yeshiva shel maala" (literally yeshiva on high) that is found a number of times in Chazal's writings (ex. "whoever teaches his fellow's son Torah merits and sits in the yeshiva on High" - Baba Metzia 85a)?

Is this some kind of analogy for something or is there an actual Beit Midrash (in spiritual form) where souls upstairs sit and learn torah like yeshivas here on earth?


texts: Is there some place where I can buy Golden Calf Ale?

texts:
This past Shabbat, someone in my shul referred me to the concoction that Moses made by mixing ground up Golden Calf with water and making Jews drink it. The person said that this drink was ale, because Moses asked the people shortly afterwards, "Me Lashem Ale - aye". So, it was some type of special ale.
I haven't been able to locate any stores or on-line sites that sell this special Golden Calf Ale. Would anyone have some idea who sells this, and approximately how much a six pack costs?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: Is there a Possuk in Tanach that starts with a Samech ס and ends with a Aleph א?

texts: I have a relative with the name סימא and she has been unable to find a Possuk in Tanach that starts with a Samech ס and ends with a Aleph א. Is there such a Possuk? The lists that are elsewhere do not have a verse that begins with a Samech and ends with an Aleph.


texts:
What are the halachic or minhag issues in eating matza with spreads like cream cheese?

Many people have written in various posts that they keep gebrochts and put, for example, cream cheese on matza.


texts: Is every member of the community responsible for making his own eiruv tavshilin?

texts:
An eiruv tavshilin is made before Yom Tov in order to allow for cooking for Shabbat on Yom Tov.

However, once I told someone I was worried I had not made my eiruv tavshilin correctly, and the person said, "We rely on the rabbi to make it" (=we don't have to make it ourselves). (This may be because we were both single women, but please ignore that consideration in answering my question.)

Is this true? What extent of shlichus/yotzeius(?) applies to eiruv tavshilin, in general? I assume only one family member per household has to make it. But could it be done, for example, by the rabbi for the whole community? When can we assume that it was done this way?

Discussed to some extent in answers here: If you forgot to make an Eruv Tavshilin

Related: Can a woman make an eiruv for her minor children?


texts: Why in the Beis HaMikdash did the day start in the morning?

texts: In general, the day starts at sunset. Yet, we find that in the Beis HaMikdash, the day started at sunrise (see Tosfos to Berachos 2a s.v. lisni shacharis bereisha). Is there a reason, beyond a gezeiras hakasuv, as to why this discrepancy exists?


texts: Is reading normal practical books about Judaism considered "Torah Studying"?

texts: Aside from the Tanakh, Talmud, Shulchan Aruch, Mishne Torah and the likes..... Is reading normal books about practical laws in Judaism considered "Torah Study"? I mean books like "To Be a Jew" for example. It deals with several aspect of every day Jewish life from Blessings, to Kashering, to going to Synagogue, explaining how to slaughter the animal, how to behave, modesty, etc.


texts:
Is there anything wrong with listening to:

A) non-Jewish music that has no sexual content in it?

B) non-Jewish music that has no lyrics?


texts: Why are Reuven and Gad not mentioned among the leaders of the conquest?

texts: In parashat Masei (34:17), a list of the leaders responsible for the conquest of Israel is given. Each tribe has a leader except Reuven and Gad. Even Menashe who's home is also across the Jordan has a leader for the conquest.


texts: why 3 of punishment, 7 of consolation, 2 of repentance

texts: As is well known (e.g. from Tosafos to M'gila 31:2 or from Shulchan Aruch Orach Chayim 428:8), we have three haftaros of punishment, followed by seven of consolation and then two of return (repentance). Why these numbers specifically?


texts: Where in hovot halevavot does the author mention the benefits of work?

texts: I heard in a shiur that work is a bracha that prevents one from sin and allows one to be tested. In which chapter can I find this content?


texts: Why not interpret consistently the way the age at death is expressed?

texts:
The Torah says:

וַיִּהְיוּ֙ חַיֵּ֣י שָׂרָ֔ה מֵאָ֥ה שָׁנָ֛ה וְעֶשְׂרִ֥ים שָׁנָ֖ה וְשֶׁ֣בַע שָׁנִ֑ים שְׁנֵ֖י חַיֵּ֥י שָׂרָֽה׃
Sarah’s lifetime came to one hundred years and twenty years and seven years -- that was the span of her life. [Genesis 23:1]

Why not just say “one-hundred-twenty-seven years”?  The Midrash explains:

When she was 20 she was as beautiful as when she was 7; and at 100 she was as sinless as a woman of 20, which is the age below which Heaven does not punish for sin. [Gen. R. 58:1]

But, as Ramban notes, the same language was used when Abraham [Gen. 25:7] and Ishmael [Gen. 25:17] died, and nobody interpreted it that way (except for Rashi on Abraham, with no source).
So why isn't this language interpreted consistently?
Edit:  I am not asking why Ishmael gets a pass, but why the same expression is not explained consistently.


texts: Does swallowing a whole creature fall under Evar Min Hachai?

texts:
Following the deleted question: "swallowing-permitted-species-alive",

If one swallows a small fish or a bird or a Kosher grasshopper whole and alive, does he transgress Evar Min Hachai? If yes how many of transgressions - according to the counting of organs?

I read Rambam and Chinuch but probably missed the answer...


texts: Children of converts to another religion

texts: What's the status of the offspring of a Jewish woman who converted to another religion (knowing the woman herself nonetheless remains Jewish)? Are they still Jewish?


texts: Is it allowed to live in a place which has brazen Avodah Zarah?

texts:
Is a Jew allowed to live in a place which has brazen Avodah Zarah? I'm talking about places such as India, China and Cambodia. While Christians worship idols as well they say that doing so is wrong.
I'm talking about living amongst people who not only worship idols but say that it is the right thing to do. What is the halacha on this?


texts:
The Gemara in Eiruvin 77a says that when a ten tefachim wall is between two courtyards, but is less than that to one courtyard (the floor of the courtyard is heigher), we give it to the one which is lower since "this one [for whom the wall is 10 tefachim, the wall] is hard to use, while this one [,to whom the wall is less than 10 tefachim, the wall is] easy to use."

What??

10 tefachim is (at most) about 40 inches, which is about 3 feet. That's less than the height of a normal table. How is this difficult to use?


texts: Doesn't prat u'klal mean that there are unnecessary words in torah?

texts:
This answer about R.Yishmael's 13 talmudic principles quotes the Artscroll siddur thus:

  Prat U'Klal - When specific cases are followed by a generalization, the rule applies by any case in the generalization, and is not limited to the cases. An example would be that with regarding lost objects the verse says: "So too you should do to his garment, so too you should do to his donkey, so too you should do to any lost object of your brother". Therefore, one has to return all lost objects, and not just donkeys and garments.

This seems to suggest that the specifics are not actually necessary; the torah could have just given us the general law ("you should do to any lost object of your brother", in this case).  But I was taught that there are no unnecessary words in torah.  So what purpose do the specific cases serve?


texts: Is there a concern regarding the kashrut of microorganisms?

texts:
Since I have seen many religious people drink fresh spring water, I assume that there is no concern regarding the kashrut of microorganisms in the water such as hydra and paramecia, among other similar creatures.

Similarly, certain products such as probiotics, commonly present in yogurt, contain bacteria. Some oral vaccines (It's been a while since I got the Sabin vaccine - I assume they still use it) contain viri. I assume that here, too, there is no concern regarding kashrut.

Why was there no concern considering that these are living "species"? Are they in its own non-animal category? Does the Talmud or other source discuss these? If so, where?


texts:
Many a time I realize that I have forgotten to say Maariv in midst of reciting the bedtime Shema.

Halachic Question: Is one permitted to Daven Maariv after saying ברוך המפיל?


texts: Text of manuscript of Ben Ish Chai found after Saddam Hussein’s downfall in 2003?

texts:
I heard in a shiur about manuscripts of the Ben Ish Chai found by American troops among 2,700 seforim and tens of thousands of Jewish documents in a flooded basement of Iraq’s intelligence headquarters after Saddam Hussein’s downfall in 2003 (see here) .

In particular he wrote about the connection between the loshon hora of Miriam in Behaalotecha and the sin of the spies in Shelach. The normal punishment for loshon hora is leprosy and that was not the punishment of the spies. The  Ben Ish Chai suggests that the common factor is not loshon hora but lack of respect for Moshe.

Has anyone seen either the text of this  Ben Ish Chai or a write-up of the dvar Torah please?


texts:
Possible Duplicate:
  Commencing Shabbos

If one is located behind a mountain, what time is Shkiya or Tzeis?

Is it when the sun sets below the "calculated" horizon (when the sun should set had the mountain not been there)?
Is it when the sun sets behind the mountain?

What if one is on top of a mountain? Is Shkiya/Tzeis affected the same way?

What if one is on top of a building, is Shkiya when the sun sets for him or when it sets for people on ground level?

PLEASE BRING SOURCES


texts: in process learning enough to actually get to teshuva.. but conversion vs. giyur lechumra?

texts:
Back story in short-- i was born and raised Jewish, had a baby naming, bat mitzvah, learned basic common Jewish knowledge that 95 percent of all the secular jews out there know. My father is halachically jewish and he raised me from elementary school to just before high school.

My mom converted to judaism via reform movement, and never once in my life up until mid April 2015, did i ever doubt my status as a jew. i mean, why should i? Despite being secular (and not having felt a need to keep observant, nor research jewish stuff for 8+ years after my bat mitzvah), i have jewish blood and body and neshama and identity, and according to everyone other than the orthodox community, two jewish parents.

so i had no doubt until i started searching, and i have no idea why i started searching, but i did, and im here now, B"H.

i have no problem with gentiles.. all of my best friends are so, i just CANNOT accept that status for myself.. it goes contrary to nearly everything ingrained in my sense of self.

Imagine knowing from childhood, for sure without a grain of doubt that you are something you identify with, even if you didn't appreciate it as much as you should have, and then one day, the figurative 'card at the bottom of a house of cards' is pulled out from under you. It turns you inside out and upside down and rips you apart and is utterly confusing and a mind-numbingly awful feeling as well. It makes me wonder what HaShem has planned for me..

while i personally have no problem with reform judaism and conservative too, upon more research of what it actually was- because both are great places to ~~start~~ learning, i reject those two for myself.

Sorry for rambling and taking longer than i thought it would take... what is the difference between an actually full conversion process and a giyur lechumra? i am tired of my jewishness being discounted and someday, G-d willing, i want it to be unimpeachable to everyone...

Granted, i know processes take time and even if im not legally jewish, legality and reality are not mutually exclusive, and all i can do is learn enough to be a baal teshuva and then when i can go through an official legal process, do so..

my thoughts have been so scattered lately on this situation. i hope i make enough sense to warrant a response and/or insight into my situation. Also thank you in advance to any and all people who do respond.

Hope you all have a wonderful day, and i apologize if my lack of proper capitalization hurts anyones eyes. :)


texts:
Berakhot 7a says:

מִכָּאן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְפַּלֵּל

Whom does G-d pray to?


texts: Why does Torah study rein in the Evil Inclination?

texts:
The Talmud in Kidushin 30b states that Torah study is essential activity for gaining control of the evil inclination.

  "... so too the Holy One blessed be He said: 'I have created the evil
  inclination and I have created the Torah as its tavlin (spice). If
  you toil in the Torah, you will not be delivered in his hand. but if
  you do not, you will be delivered in his hand."

Similarly, the Mesilas Yesharim (ch.5) says:

  For the Creator, blessed be He, who created the evil inclination also
  created the torah as its antidote as our sages of blessed memory have
  stated: "I have created the evil inclination, and I have created the
  torah as its antidote" (Kidushin 30b). Behold, it is obvious that if
  the Creator created for this affliction only this remedy, then it is
  impossible under any circumstances for a man to heal himself from this
  affliction without employing this treatment. One who thinks to save
  himself without Torah study is only mistaken, and will see his error
  only in the end, when he dies in sin.

How does this work? Is it due to aligning a person's mind with the torah way of thinking (i.e. the truth), or perhaps by reporting to him the reward and punishment incurred by others, or perhaps some other reason.


texts: Source that Og told Sarah about the Akeidah, and thus she died

texts:
Someone recently told me that they were taught as a child that Og was the one who told Sarah about the Akeidah, causing her death. I always understood it as the Satan. Indeed, that's what Midrash Tanchuma Vayeira § 23 says (Rashi to Genesis 23:2 brings similarly, although he doesn't mention the Satan).

I looked all over and found no version of the Midrash that says it was Og, and assumed this person was mistaken. Then I found on Otzar HaChochmah the sefer Kuntres Be'er HaMegillah, which says that Chazal tell us that Og was the one who informed Sarah.

Now, either this sefer is also mistaken, or there's some Midrash that I can't find. Where, if anywhere, does it say that Og told her about the Akeidah?


texts:
In parashas "Vayetze", 31:25, we have the following in Onkelos:

וְאַדְבֵּיק לָבָן יָת יַעֲקֹב וְיַעֲקֹב פְּרַס יָת מַשְׁכְּנֵהּ בְּטוּרָא וְלָבָן אַשְׁרֵי יָת אֲחוֹהִי בְּטוּרָא דְּגִלְעָד.
Lavan reached Yaakov. Yaakov pitched his tent on the mountain. Lavan — "Ashre" with his relatives on Gil'ad Mountain.

Why did Lavan say "Ashre" with his relatives?

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


texts: Is using a (non-touch-screen) Kindle on Shabbat permitted?

texts:
A Kindle is an e-book reader that uses "e-ink" rather than an LCD screen.  It has physical controls to turn pages. (This question is not about the newer ones with touch screens.)  If left unused it enters a sleep mode, and you can return to reading by moving a (physical) button.  Returning from sleep mode causes a light (LED? not sure what it is, but not heat-emitting) to flash.  Here is some information about how e-ink works (h/t Shokhet).

If the device is already turned on at the start of Shabbat and the reading material itself is not objectionable (that is, there'd be no problem if you were reading the exact same book on paper), is its use permitted or forbidden on Shabbat?  Please bring sources/arguments either way.

This question is not about using the Kindle's web browser to access the Internet.  It is also not about typing on a computer on Shabbat or texting on Shabbat; even though this type of Kindle has a keyboard, it is not used for simple reading of e-books.  It seems to me that consuming text would be different from typing it.


texts: Can an unmarried woman halachically cover her hair?

texts:
Whilst studying I came across this,

From Sefer Kedushah, Issurei Biah Chapter 21 - Halacha 17

  Jewish women should not walk in the marketplace with uncovered hair. [This applies to] both unmarried* and married women.

Followed by this note,

  *I.e., a widow or a divorcee. A woman who never married may wear her hair uncovered (Chelkat Mechokek 21:2).

Simply put, may under any circumstances a never married/divorced woman cover her hair? In the note it says "may wear her hair uncovered", which implies that such a woman could cover her hair and need never to have been married or be currently married to do so. It sounds like it is permissible.

I also wonder if it is allowed for a unmarried woman for personal tznius reasons to cover her hair.

When speaking of "personal tznius reasons" this discussion came up in a class. As some married women choose to, for instance, never uncover their hair as it is seen to be meritorious. The question was asked if it were allowed for unmarried women to have a similar, but of course situational different, high standard.

Consulting my local Orthodox rabbi is a given. However, I like hearing different perspectives. Sometimes LORs don't elaborate on their answers or answer so simply that a discussion doesn't benefit from the answer.


texts:
Can someone learn torah from a non jew? I know a Jew can't teach a non jew torah that doesn't apply to him (Tosafos, Chagiga 13a; S"A Hil'TT). However, is there an issue with a Jew learning Torah (that applies or doesn't apply to a non jew) from a Non Jew? Non Jew, or even Idol worshipper...Text based or even Pshatim to the Limud.

Example(s):

Chris teaching Yakov Zohar.
Chris teaching David Talmud.
Chris teaching Baruch Bible.


texts: Is a Jew allowed to be knighted? Problem with kneeling?

texts:
Is there any halachik problem with going through the knighting (or Damehood for women) process of kneeling etc?

The current ceremony does not contain many of the Christian or pagan overtones of the past. However it does include kneeling before the sovereign. Essentially the question then is may one participate in previously idolatrous ceremony that still contains some elements of the original ritual but has generally lost its religious nature?


texts:
I heard that even though the Temple Mount is under muslim authority, tourists are allowed in specific hours.

My question is from a Torah perspective - since this place was for the Kohanim, are we "regular" Jews allowed to visit the place? I would love to go there and feel the holiness of the place


texts:
If a Jewish couple is married through a civil ceremony alone, do Jewish marriage laws apply to them thereafter? Assume no ketubah; perhaps a ring, but not necessarily 2 witnesses. Could one say that the marriage was contracted through biah? Would the laws concerning a get/divorce apply, for example?* Or is it simply not a Jewish marriage?

*changed from taharat ha'mishpacha in response to suggestion.


texts: Who got to have the leftover flour from the Omer?

texts:
The Mishna reports in Menachot 10:4 that, after the required amount of premium flour had been extracted from the barley set aside for the Omer, the considerable amount tof leftover, mixed-quality flour would be "redeemed and edible by anyone." It seems to me that such flour, which had been processed in the Temple and had come very close to being part of a unique annual national offering, would be a treasured substance. So, I'm wondering who, in practice, got to have it.

According to the first opinion cited in the mishna, that the flour was property of the Temple (hekdesh)1, then redeemed so anyone could eat it, who redeemed it? Was there a Temple outlet store for such items? Was there a one-time auction?

According to R' Akiva, who disputes the first opinion and implies2 that only the flour extracted for the Omer was ever made hekdesh, am I correct in understanding that the rest would just be returned to whoever owned the field the barley had been harvested from? It seems a little surprising that that fortunate person gets to have used the Temple as his grain-processor, in effect.

1. As indicated by the fact that according to this opinion, the leftovers are exempt from Ma'aser, which must be because the original harvest process put all the barley straight into hekdesh. (See R' Bartenura.)
2. As indicated by the fact that according to R' Akiva, the leftovers require Ma'aser. (See R' Bartenura.)


texts:
Who wrote our haggada? Was is a tanna, amora or reishon?
I've heard different rumors from different people. Some say Rashi compiled it. Some say it was a tanna while others say it was an amora.


texts:
While studying gemorrah Brachos - the following was unclear to me:

When a person makes a hoadama brocha, when he was supposed to make an hoeitz (ex. he wants to eat an apple), he either simply blurted out the worng brocha or even thought he should make a hoadama (example, he thought grapes were hoadama for some reason), and in front of him to eat is also a banana (that he would normally make a hoadama on):

Does that first hoadama cover the banana? It was in front of him, but his intent was to make an hoeitz brocha to cover an apple or grapes, not an hoadama fruit.
In halacha it seems to imply he has "intention" to eat the other fruit - how do we define that? Does he need to specifically be able to say for certain, before he made the first brocha, that he was going to eat both fruits at that time, or, if there is in front of him a whole bunch of fruits (fruits that are hoadama and hoeitz), is that considered "he had in mind" for all those fruits?


texts:
From Tosfos in Niddah 13a it would seem like women are permitted to masturbate. However, I haven't seen any modern teshuves permitting or prohibiting it. According to Wikipedia,

  The Halakhic attitude towards a female masturbation is found in the
  opinions of the Ben Ish Chai,[9] who says that it is wrong because it
  creates evil forces (Kelipos), and Rabbi Moshe Feinstein,[10] who
  forbids it because it involves indulging in sexual fantasy about men,
  which falls under the prohibition of forbidden thoughts, which are
  forbidden for women as well. However, it does not carry the severity
  of male masturbation, because it does not involve the release of seed.

Is it true that R' Moshe prohibited it? Are there any other modern Poskim that ruled on its permissibility?


texts: How do Hassidim survive the summer heat?

texts:
On a recent visit to a desert town in Israel, where summer temperatures reach 100 degrees Fahrenheit and over, I wondered about a large Hassidic community that reside there and their firm style of dress.

How do Hassidic men, dressed in long, black jackets and other layers, maintain their health in the midst of such unbearable heat?
Is there any literature/Hassidic opinion that links bodily discomfort as a virtue/ascetic value/etc? Is there any opinion at all that acknowledges the discomfort of wearing this clothing?
Are there any strategies (besides staying indoors) that Hassidim have for staying comfortable in the heat?

**This question is not meant to judge or mock anyone, but an honest question about religious garb.


texts: On a balcony that is partially covered by a roof, can the sukka be extended under the covered part?


texts:
(Based in part on this question.)

If I purchase a new dish that would require immersion, and I use the dish FOR a gift (I bring brownies on the dish to my Jewish neighbor), and I do not intend to collect the dish after the brownies are gone:

Am I obligated to immerse the dish;
If I immerse the dish, is that sufficient for the recipient;
and
If I don't immerse the dish, may the recipient use the dish for its function of holding/serving the brownies, or must they be transferred to another dish?


texts:
This question does a great job of explaining the concept of polygamy in Jewish law and normative practice, past and present.

My question is:

What if a married (let's say Ashkenazi) Jewish man, married a (heretofore) single Jewish woman?

What punishment(s) does he incur?


texts: Are there any halakhic concerns with mustache wax?

texts:
Are there halachic concerns with using wax to remove a mustache off of someone's lip?

Does it make a difference if it is for aesthetic appeal or some other reason?

Could this be considered chukat goyim?


texts: Is there a problem with the way Progressive Judaism carry out their burials according to Orthodox Jewry?


texts: Toynbee's description of Jews as a "fossil" -- what was the Orthodox response?

texts: In the 1950s historian Arnold Toynbee made the argument that Jews and Judaism did not fit into any definition of nation, race, or religion.  We were not a nation because we lived for centuries without a land and our people were scattered throughout the world.  We were not a race because we accepted converts.  And we were not solely a religion because we counted among our numbers people who do not believe in G-d.  But given the Jewish presence in world history for more than 3000 years, he classified us as a "fossil."  His comment led to a famous debate with Yaakov Herzog.  Did any of the great post-Holocaust sages publish a response as well?


texts: Is it correct to say that, according to Rabbi Moshe Feinstein, lesbian relations beetween Gentiles women are not forbidden?

texts:
I'm an Italian noahide.

Through the link

http://www.hakirah.org/Vol13Rapoport.pdf

I read the article "Judaism and Homosexuality:
An Alternate Rabbinic View ", written by the English Orthodox rabbi Chaim Rapoport. On the third page of the text Rabbi Rapoport states that, according to the authoritative Posek Rabbi Moshe Feinstein, lesbian relations are not forbidden to Gentiles women. Rabbi Rapoport cites as source the text "Dibberot Moshe on Shabbat vol. 2 (New York, 1971), ch. 59, section 34 ". I have tried to find this work, without success, nor have I been able to find any further evidence regarding this halachic position of Rabbi Feinstein.
I contacted Rabbi Rapoport asking him the courtesy to give me further information on the matter, but he did not reply.

Can you help me know the aforementioned source "Dibberot Moshe on Shabbat vol. 2 (New York, 1971), ch. 59, section 34", and more generally to understand if is correct Rabbi Rapoport's statement about the position taken on the subject by  Rabbi Feinstein correct?

Thank you very much


texts: What Talmudic manuscripts (if any) have Jesus instead of Balaam? / What Does 'MS.M. Jesus' mean?

texts:
What manuscripts (if any) have Jesus instead of Balaam?
I'm aware that some claim that Balaam is a code-word for Jesus. I know  Rabbi Gil Student makes a good argument that it cannot be
I have read that the 19th century Reform scholar Abraham Geiger thought that Balaam was code for Jesus.
This Talmudic passage from the Soncino (an Orthodox British publisher) has "MS.M. Jesus" in the footnotes.
http://halakhah.com/gittin/gittin_57.html

He then went and raised Balaam by incantations. He asked him: Who is
in repute in the other world? He replied: Israel. What then, he said,
about joining them? He replied: Thou shalt not seek their peace nor
their prosperity all thy days for ever.1  He then asked: What is your
punishment? He replied: With boiling hot semen.2  He then went and
raised by incantations the sinners of Israel.3
3 [MS.M. Jesus].

I have heard that "MS" stands for manuscript.
And if not then what would MS.M. Jesus mean?  What is the M after MS.?
I've heard of  Hesronot HaShas having parts of the Talmud that were censored by Christian censors. Does that have Jesus in it instead of Balaam?  It doesn't seem conceivable to me that Christian censors would've changed Jesus to Balaam though.
I'm interested if anybody before Geiger claimed that Balaam was Jesus. How far back the claim goes and who made it.
Note
Further to and from magicker72's great comments  - So we have the Soncino abbreviations http://halakhah.com/tabbrev.html  And to my question of what Talmudic manuscripts have Jesus instead of Balaam, it seems none. And to my question of who before Geiger equated Jesus with Balaam, I still see no examples given.  It appears that Rabbi Gil student is using a version of the Talmud that has Yeshu, though Gil argues that Yeshu is not Jesus.
http://www.angelfire.com/mt/talmud/jesusi.html
http://www.angelfire.com/mt/talmud/jesus.html  and http://www.angelfire.com/mt/talmud/jesusnarr.html   though clearly the Soncino translators of Gittin 57a, believe Yeshu was Jesus  http://halakhah.com/gittin/gittin_57.html (footnote for "sinners of Israel" says Jesus - sinners of Israel being a censored version in Soncino's Hebrew and English, Yeshu being the actual version).  So looking at the text as Gil's link, so  Munich manuscript, not Soncino, it makes clear, Balaam is in boiling semen and Yeshu in boiling excrement with those that mock the sages. "What is your punishment?  [Yeshu answered]: In boiling excrement."


texts: May a woman wear a jeweled key pin on Shabbat in an area that has no eruv?

texts:
A story / question relayed to me by my sister in law...

One of her friends lived in an area that had no eruv. She had heard that men were allowed to wear key tie tacks on Shabbat as a way to "carry" the house key as the key tie tack was now considered a piece of jewelry and one is allowed to wear jewelry on Shabbat.

So, she made a pin on the back of her key, and wore the key pin. Her rav said, no, this doesn't work for a woman, since a key pin is not considered a piece of jewelry. So, she placed a diamond on the pin above the key and now wore the pin, assuming that the diamond, being a jewel, now turned this into an actual pin and now made it the status of "jewelry". (My sister in law didn't relate the end of the story as to whether the rav had approved of this idea, or not.)

It's a standard (gold / silver) house lock key. A diamond fills the place where the hole on the key would be (i.e. the hole where a key chain or ring would usually be slipped.) The back side of the key has a pin with a clasp, similar to a large safety pin.

Is adding a gem stone to the key pin valid enough to make this jewelry and allow a woman to wear a house key on Shabbat?


texts: Megillat Esther says that Mordecai advised Esther not to tell anybody at court she was Jewish.  But when Esther finally tells the king, after Haman is executed, his reaction shows no negative feelings towards the Jews -- he allows them to fight back and makes Mordecai "haYehudi" his chief advisor.  So was Mordecai just being over-cautious?  Would the whole problem have been avoided if Esther had told the king she was Jewish from day one?  Anything on this from the commentators?


texts: Children of post-adulterous forbidden union - mamzerim?

texts:
This question discusses the marriage of a man with a previously married woman who committed adultery with that man and subsequently divorced. Such a marriage is forbidden.

What would be the status of any kids coming from that post-divorce forbidden union with her paramour?

Would the children she conceived from the adulterer after she divorced her first husband be mamzerim, since it is forbidden for her to marry the adulterer?


texts: Does Judaism provide and tips, tricks or rituals for improving memory or preventing forgetfulness?


texts: What scientific authenticity does the Dead Sea Scrolls provide to justify that Torah is a word of God?

texts:
The scrolls were discovered from the caves of Qumran in 1946-47. These scrolls have some variations as compared to the present Torah.
FYI:The Dead Sea Scrolls


texts:
Shulchan Aruch 554:23 says one is permitted to work even before chazot if he will lose money.  554:24 says he will not see a siman bracha from that work.

Why would the mechaber go out of his way to allow work for davar ha’aveid yet say there is no siman bracha for that work which he is allowing?

Why would anyone want to follow this Halacha then if there is no siman bracha for this work?

What is the purpose of the heter of the work and for someone to waste his time doing the work if it won’t produce a siman bracha?


texts:
Heard from someone that מצוה, commandment, is associated with the Aramaic word צוותא, connection or togetherness.

In addition,  Rabbi Moshe Zeldman says, "The word Mitzvah is often translated as commandment... The Rabbis point out that the word within mitzvah is tzav which means connection."

Does anyone know where the source for these can be found?


texts: PTIJ: Can I use M.Y. bounty as a means of Matanot L'evyonim?

texts:
Matanot L'evyonim is a Purim mitzvah to give gifts to at least 2 poor people.
An "evyon"  is described as "poor". But he could be "poor" in anything, not necessarily monetary means. There are a number of M.Y. members who nebach struggle to gain votes but just can't seem to make it to that next badge or milestone. B"H, He has blessed me with over 10K points, and I would like to be able to transfer some of these to assist two M.Y. members. But the only way I know to give them a quick bunch of points is by awarding them a bounty.
Would this be a halichically acceptable way of fulfilling matanot l'evyonim?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts:
Machon Ofek has published the Ramchal's Mesillas Yesharim (MY) as well as what they call The Mesillas Yesharim- Seder Vikuach which is essentially the same as the commonly known MY but in dialogue form between a chacham and a chassid (written by the Ramchal a few years prior to publishing the MY).
I have read that the Ramchal wrote several books this way, first as a dialogue and then as a conclusion of principles. My question is: what other works, that we have, did the Ramchal write in this way?


texts: Intended giving of Tzedaka when the cause disappears

texts:
Related to this question, what if after deciding to donate Tzedaka to a cause, but before actually getting to do it, the cause goes away. E.g. the poor person dies, the organization closes down, etc.

Should the money be giving to a different place? Does there have to be a similarity between them (e.g. if it was intended for a poor person, find another poor person, don't donate it to a seforim library).


texts: Could the minhag of lighting menorah in Shuls have developed from when guests would stay in Shul?

texts: Could the minhag (=custom) of lighting menorah in synagogues have developed from when guests would stay in the synagogue? Does anyone bring this as a source for the minhag? If so, would it not apply nowadays?


texts: Responsa regarding gender selection for non-medical purposes

texts:
This October 2002 article in Haaretz refers to an Israeli Health Ministry decision to allow a family of Kohanim to select the gender of their children for non-medical reasons.

  For the first time in Israel, in a move that has set off a medical and
  moral controversy, the Health Ministry has given a couple permission
  to predetermine the gender of their child for no medical reason.

  [...]

  The case of the young ultra-Orthodox couple, however, came with
  another special story, stemming from the fact that the husband is a
  Cohen: The ultra-Orthodox parents want to keep the sperm donation a
  secret, but if the woman was to give birth to a male child, they would
  only be able to keep the matter under wraps until the boy is 13 years
  old. When the son of a Cohen celebrates his bar mitzvah and goes up to
  read from the Torah, he is heralded in synagogue as a Cohen. In the
  case of the young couple, however, such an announcement would be a
  halakhic violation, as the boy would not be the biological son of the
  father, and the parents would be forced to reveal the issue of the
  sperm donation.

  In order to avoid the dilemma, the couple decided that they wanted a
  female child. A daughter, they explained, would never go up to read
  from the Torah; the community would not know that she was not their
  biological child; and they wouldn't have to tell her either.

I would imagine that an "ultra-Orthodox" couple would not do this without consulting a rabbi, and indeed I spoke with Rabbi Gideon Weitzman about it after his presentation at Torah in the City, who told me that he was involved in that case.

Has this case been recorded/discussed in responsa or halachic literature? I'd like to look at a decision or an analysis thereof in print, if possible. The Haaretz article does not mention a halachic decision, or the name of a rabbi involved.

(I tried emailing Rabbi Weitzman through the Puah Institute's contact form, but the emails kept bouncing...)


texts: When it comes to desecrating Hashem's names, is printing Hashem's names on paper electronically equal to writing the name by hand on parchment?

texts:
Jewish law takes extreme precaution when writing out Hashem's name. We famously have locations for placing old Siddurs and texts in order to keep Hashem's name and word in places of sanctity.

When it comes to hand-written scrolls, we find the opposite to be true. If a scroll for a Mezuzah or Tefillin is printed, we don't consider it Kosher as we establish the need for it to be done on animal parchment and written by hand.

My question, does destroying the printed name (printed being electronically) have the same sin weight as if you actively wrote out the name in the proper written form and on parchment paper?

Logically speaking, the act of writing out the name by hand is more personal and more of an activity than clicking a button and producing a print. I would think that the investment in creating the name print and then desecrating it would have a heavier weight on one's soul than if they nonchalantly printed the name on paper.

Does this logic make any sense or am is my rationality emphasizing the sin in the wrong fashion?


texts: Im learning Basar Bchalav now and it'd be very helpful to get summaries of the (Sh"A, Rema) Taz and Shach (Pischei Tshuvos). Does anyone know a sefer that sums them up (preferably in English)? Does anyone have notes online or the like?


texts: Does the first Noahide Law prohibit idolatry or being an atheist?

texts:
Does the first Law of Noach prohibit idolatry or being an atheist, or both?

In some formulations of the 7 Noahide Laws, the first law is given as "Denying G-d" (or similar). In others, it is described as "idolatry." I have no doubt that idolatry is indeed forbidden by the Noahide laws, but is there a broader meaning to the first law that would also prohibit, say, disbelief in G-d?

Related: For the Noahide laws, what should Noahides, who are unaware of the biblical God, do?

Do non-Jewish children taken captive lose the obligation to be Bnei Noach?


texts: When someone wishes to repent it’s standard practice to ask HaShem for forgiveness while assuring Him that you won’t repeat the sin. But what if that person slips up & repeats the sin, is it considered that he lied to HaShem or broke an oath?


texts: Kashering non-Kosher meat + "minimizing a transgression"

texts:
Halacha has a strong tradition of "minimizing a transgression" when doing something forbidden, for example taking the shortest route possible when driving on the Sabbath.

Applying the same logic, suppose you were to purchase a cut of non-kosher slaughtered beef that would be kosher had it been properly slaughteted, and you soaked it, salted it and washed it as we are commanded to do, and ate it yourself (without offering it to anyone else). It would, of course, still be treif.

But would you be "minimizing your transgression" of eating non-kosher beef vs. eating that same treif piece of meat without having kashered it, or commiting another transgression entirely?


texts: Why are different Biblical verses used for Shacharit & Ma'ariv between "Hashem Yimloch" and the Bracha "Ga'al Yisra'el"?

texts:
The bracha after Kri'at Shema for both Shacharit and Ma'ariv have the phrase מי כמוכה followed by a short paragraph then י-י ימלוך

Between the verse י-י ימלוך and the concluding bracha גאל ישראל we have different Boblical verses (Nusach Ashkenaz & Sefard. I understand that Nusach Teman uses the same verses. I don't know about other Nuscha'ot.)

For Shacharit, the verse is from Isaiah 47:4:

  גֹּאֲלֵ֕נוּ יְהוָ֥ה צְבָא֖וֹת שְׁמ֑וֹ קְד֖וֹשׁ יִשְׂרָאֵֽל׃

  Our Redeemer, the LORD of hosts is His name, The Holy One of Israel.

For Ma'ariv, the verse is from Jeremiah 31:11:

  כִּֽי־פָדָ֥ה יְהוָ֖ה אֶֽת־יַעֲקֹ֑ב וּגְאָל֕וֹ מִיַּ֖ד חָזָ֥ק
  מִמֶּֽנּוּ׃

  For the LORD hath ransomed Jacob, And He redeemeth him from the hand
  of him that is stronger than he.

Why are there different verses? What makes one more appropriate for the day and the other more suited for night?


texts: How it it possible to use different words and yet still be a Gezeira Shava?

texts:
I can understand how a gezeira shava would work when the word used is similar, like "kicha kicha m'sdei Ephron" in the beginning of Maseches Kiddushin.

But logically speaking, how can we have a 4 way gezeira shava like "tachas, nesina, yeshaleim, kesef"? (apologies- I don't remember where in shas this is)

Namely, why are different words allowed to be used for that particular gezeira shava but not others?


texts:
The first Shabbat I was in Yerushalayim (Parshat Shoftim) my father and I davened at the Italian Synagogue. While the nusach there follows the older Roman nusach, the Sifrei Torah are caparisoned in vestments which follow the Spanish-Portuguese custom, as seen here.

This lead me to a few questions:

Behind the klaf was a cloth which went the length of the sefer from Bereishit to the end (or so I assume, seeing as it wrapped around the wound parchment and disappeared behind it). What is the purpose of this cloth?
Where is the form of Torah vestments mentioned in Sephardi Halacha and why are the ones like these only used in a few kehillot?
I have seen paintings by German Jewish artists such as Oppenheim showing similar vestments for Ashkenazi sefarim. Why do Eastern Ashkenazim and Eastern Sephardim not use them (eg. using a mantel or tik instead)?


texts: Shinui and Shemittah: Is there such a thing?

texts:
I don't remember the exact words used in the pesukim to describe shemittah, but I do remember that it uses a very similar lashon to shemirat Shabbat. As in, it is forbidden to work the land because of a sabbatical year.

Since they both seem to use similar language, my question is as follows:

On Shabbat it is forbidden to perform a melakhah on a Biblical level (i.e. an "av" melakhah). However, if it is performed with a shinui then it's only rabbinically prohibited. Do the same rules apply to shemittah (i.e. does prohibited labor during the seventh year become only rabbinically prohibited when done in an unusual manner)?


texts: The Nehalel Siddur and the Rema in OC 90:23

texts:
The Nehalel Siddur is a Siddur which pictures accompanying prayer text. (Some examples of the pages in the Siddur can be seen here and here).

The Rema in Orach Chayim 90:23 says the following:

(Source provided by Sefaria.org)

(Partial Quote)

  וְלָכֵן אָסוּר גַּם כֵּן לָצוּר צִיּוּרִים בַּסְּפָרִים שֶׁמִּתְפַּלְּלִים מֵהֶם, שֶׁלֹּא תִּתְבַּטֵּל הַכַּוָּנָה (מָרְדְּכַי
    רֵישׁ פֶּרֶק כָּל הַצְלָמִים)

  Therefore it is also forbidden to make images in books that (individuals) pray from, so as not to ruin their focus (in prayer)

Is the production/use of such Siddurim permitted Halachically? If they are, why are they?


texts: How big does a pentagonal Sukkah have to be?

texts:
What is the minimum length requirement for each of the walls of a 5-sided sukkah?

What about 6 sides?

What about 7?

...

What about ∞ sides (i.e. a circle)?


texts: Can One Fulfill Nichum Aveilim After Shiva?

texts: There is a Mitzva of comforting mourners after losing a close relative called Nichum Aveilim. This is typically done by paying a Shiva call at the place of mourning. See here for a complete overview of this Mitzva. Does one fulfill one's obligation only during the Shiva period or can this Mitzva be fulfilled even after Shiva? I have seen people say the verse to comfort mourners after Shiva is already completed. Are they just doing a nice thing or can they be Yotzei the Mitzva in this manner bedieved?


texts: May I use a clean can opener previously used for non-kosher cans?

texts:
It only had cold contact with treif, if any (only if the food reaches to top of the can); no duchka de sakina was involved.

Its contact with my kosher food is also cold - if any (only if the food reaches to top of the can).

Is it okay to use it?


texts: Was Binyamin aware of Tzofnas Paaneach (aka Yosef)'s true identity?

texts:
While Yosef recognized his brothers, they did not recognize him.

I heard a Rosh Yeshiva suggest that Binyamin, who wasn't so absorbed in the soap opera, was able to recognize Yosef, but played along the whole time.

The verses really don't seem to address it.  Benyamin is a total sock monkey through the whole story; he doesn't say or do anything, he's just acted upon.

(Yes there's the midrash how Benyamin tells Tzofnas Paaneach that he has ten sons, all named after his long-lost brother; but of course you could read that one either way too ...)

Has anyone ever heard this before?  Any commentaries suggest it?  Any arguments for or against the possibility?