texts:
Follow up to this answer. The end of item 1 encouraged me to ask a question regarding using ice as the succah walls. Assume that scrub brush is used as schach.

Some additional parameters regarding ice:

If it is likely to melt, I assume it would be a problem using this to begin with, as the walls are not steady. What if you live in the arctic where there is a low likelihood for melting during Succot?
What if there is a high likelihood of heavy snow on a nearly daily basis. Enough snow to cover the schach such that no sunlight will enter the succah?
While the ice walls are not likely to melt, snow tends to sublimate, actually, Thus, the thickness of the walls may change, though still its likely that the walls will be thick enough to support the schach. Is there any requirement that your succah walls maintan the same thickness throughout succot or can it erode?
You can assume in this case that the igloo is not circular and has at least 3 walls. I don't think a circular succah is valid.


texts: Intercourse with your ex-wife after giving the get

texts:
A man gave his wife a get. He then soon afterwards engaged in sexual intercourse with her. Would he be required to give another get?

Possible reasons are that either

the intercourse that took place afterwards shows that he really didn't want to get divorce -- and if a person doesn't want to get divorced but gives the get anyway, does it take effect?
that through the new intercourse he perhaps was "m'kadesh" her again and is now re-married.


texts: I wondered if anyone knew the reason that kibbud av v'im is not one of the Noachide laws? Seems like a pretty universal ethic that should be applied to everyone. Why isn't it? Does anyone know any sources on this?


texts: One shouldn't drink water in front of others - but other drinks are OK - why?

texts:
Kitzur Shulchan Aruch 42:12 writes

When you drink water, you should not drink in the presence of others,
rather, turn your face away; but when drinking other liquids, you need
not turn your face away.

Mishna Berura (OC 170:13) writes similarly.
What is different with water that it improper to drink it in front of others - while other drinks are OK ?


texts: Why did Moshe conquer the land of Og and Sichon?

texts:
Why did the Jews conquer the land of Og and Sichon? Mentioned in parshas chukas at the end of it.

We see they didn't intend to inherit the land and settle there, since Moshe rabainu was very angry when he heard that the tribes of Reuvain and Gad wanted it. So, without Reuvain and Gad's wanting it, it most likely would have been left desolate, either forever or until some other people took it. Since Moshe didn't want it, why did he go to war with Og and Sichon at all?

Was it because they are considered among the seven nations which have to be wiped out although they were not living in Israel?
Or because he couldn't bypass them en route to Israel.
Or were the people of the land of Canaan paying tribute to Og and Sichon to stop the Jewish people getting to Canaan (as it seems Bolok was doing)?
Or was Moshe scared they would afterwards join up with kings of the land of Canaan and fight against him so he put them away first?

Does anyone have any documented reason for it?


texts: Useshuva Usefillah Utzedakah maavirin es roah hagezeira, where is this from?

texts: Does anyone know the history of how "Useshuvah Usefillah Utzedakah maavirin es roah hagezeirah" was put into our Tefillah and/or who wrote it? (It's in the chazaras hashatz for musaf on Rosh Hashana and Yom Kipur).


texts: The Gemara in Nazir 5a learns that an unspecified nezirut is 30 days long from the pasuk "kadosh yihyeh"(Bamidbar 6,5) with יהיה- yihyeh having a gematria (Numerical value) of 30. Can anyone think of other places where halachot are learned from gematria? I'm looking for rishonim and earlier.


texts: Are Dunkin' Donuts kosher without hechsher?

texts: Can one (who is not strict about cholov Israel) eat Dunkin' Donuts without a kosher certificate?


texts:
When someone kashers a utensil, a 24 hour waiting period is required.

Is the 24 hour wait after the last use or after it is washed?


texts: If someone keeps cholov Yisroel but is lenient when it comes to powdered milk, is there a halachically reliable/valid way to verify that a product is made with powdered milk as opposed to fresh milk, other than calling the kosher certification for every product?


texts:
My cousin would like to know about the permissibility of making ink on Pesach. The ink recipe includes flour, fruit juice, vinegar, and a little water.

According to my cousin, it's not ראוי לאכילת אדם (edible for humans), but it might be ראוי לאכילת כלב (fit for canine consumption); while it tastes too bad for humans to eat, dogs would probably be okay eating it.


texts:
Who knows eighty-two?
Please cite/link your sources, if possible. At some point in the next few days, I will:

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts:
Various philosophers and theologians have posited different anthropological views concerning the 'division' of man into a mind/soul/spirit/body. The major views are summarized below:

Unitary / Monistic: Man is a singular entity that cannot be further subdivided into 'partite' components.
Bipartite / Dichotomy / Mind-Body Dualism: Man is a a composite of two distinct 'partites,' material and immaterial (e.g. body and soul/spirit—'soul' and 'spirit' are here taken as synonyms referring to the same entity).
Tripartite / Trichotomy: Man is a composite of three distinct 'partites': body, soul, and spirit ('soul' and 'spirit' here refer to distinct entities—some use 'mind'/'psyche' in lieu of 'soul').

Does Judaism have a perspective on these categories from philosophical anthropology? If so, does this perspective vary in distinguishable ways between various communities within
Judaism?


texts: Is there a minhag or halacha that states that men and women should be buried in separate cemetery plot areas?

texts:
I visited a cemetery yesterday and noticed that most of the rows of plots had double graves where husband and wife were buried next to each other. However, some of the rows had only men while the women were buried in a separate section across an "aisle". I.e., there were some rows for only men and across the aisle, a few rows for just women.

The plot belongs to a defunct shul, and the shul's president is now in his own plot, so I can't directly get an answer from him. Was there any minhag of some communities to have men and women buried separately in "single gender" areas? What was the reason for this?


texts:
I've seen assorted links on the net discussing handwritten siddurim, which brought up a number of questions, which I will ask here.

Are there any halachot in regards to handwriting a siddur?
In particular, what halachot are there in regards to writing shemot, such as the tetragrammaton in non STa"M contexts?
On what may it be written?
Who may write such a siddur?
Assuming that only a sofer may write a handwritten siddur, are there any soferim who do so in the US? On what do they write?

Of course, for practical questions, CYLOR.


texts: Why do people say that a בנין עדי עד refers to a home?

texts: The gemara in Kesubos 8a says that the בנין עדי עד (in one of the brachos of sheva brachos) refers to Chava. Additionally, the text of the beracha implies nothing about it referring to a home. So why do people say divrei torah and use this as a reference for the couple to build an everlasting home?


texts: Is one allowed to lie to *possibly* preserve peace?

texts:
The Gemara in Yevamos (65a) proves from various sources that one may lie, or at least tell a half-truth, to preserve peace, at least regarding the past. (See here for more on that Gemara.)

Now, in all the scenarios presented there, the parties involved knew, or at least though, there would be strife otherwise. Would one be permitted to do so if you're unsure how the other party would react if you told the truth?


texts: Covering a Shofar to prevent the spread of Coronavirus

texts:
Two nights ago, as part of his weekly livestream COVID update, Rabbi Dr. Glatt quoted Rav Mordechai Willig (he quoted "Poskim" but the implication was that it was Rav Mordechai Willig. Even if it was someone else, the question would be unaffected) that one should put a mask over the wide end of the Shofar while blowing to prevent spreading COVID. The Rabbi of the Shul I Davened at yesterday (a close Talmid of Rav Mordechai Willig) was convinced that Rav Mordechai Willig was either misquoted or would retract this soon.
His reasoning was that he feels putting a mask changes the tone and would render the blowing Passul.
Does anyone know whether this is true? The Rabbi tried demonstrating but it was hard to tell (it certainly muffles the sound but it was unclear if the tone was changed as well) because its so easy to change the tone anyway. You move it the tiniest bit and the tone is different.
Has anyone heard anything else about this Shaila? Does anyone have any Maareh Mekomos that they can think of that may be relevant? Have any other well known Rabbanim weighed in on this?


texts: Is there a kashrus issue with paper towels?

texts: Is there any concern about using paper towels with hot food? I know there are some who advise against using the first few and last few sheets during Pesach, due to the presence of starch-based glue which may be chametz. Otherwise it is generally not viewed as problematic, but I've heard that there might be an issue of some ingredients (glycerin, maybe?) being derived from non-kosher sources. Does anyone have authoritative information about this one way or the other?


texts: Changing husband's habits after remarrying

texts:
After remarrying, a husband inevitably keeps comparing the new wife to the former, no matter what was the reason for their separation (death or divorce), and that fact can undermine the ongoing Shlom Bayt and cause serious Hona'ah for the wife.

What do our sources say about changing the husband's habits in such a situation - like places (maybe the bedroom) or behaviors? Are there things he's obligated to change, or prescribed to change or good to change?


texts:
Medicines are forbidden on shabbos for the non-critically ill because in the old days, they had to be ground with a pestle beforehand.

Must not spices also be ground? How come spices are not also forbidden?


texts:
I have an idea to compile a song for the Passover Seder. It is based on the famous "Ehad Mi Yodea", but the answers to the question should be mishnayos mentioning the number. The intention is to make some fun at the end of the seder, when everyone is already pretty tired.

So far I've finished the most of the song but I'm still missing something. Here is what I have:

אחד מי יודע, אחד אני יודע: באחד באדר משמיעין על השקלים
(שקלים, פ"א, מ"א)

שתים מי יודע, שתים אני יודע: שני דייני גזילות היו בירושלם
(כתובות, פי”ג, מ"א)

שלוש מי יודע, שלוש אני יודע: על שלושה דברים העולם עומד
(אבות, פ"א, מ"ב)

ארבעה מי יודע, ארבעה אני יודע: ארבעה אבות נזיקין
(ב"ק, פ"א, מ"א)

חמישה מי יודע, חמישה אני יודע: חמישה טבילות טובל כהן גדול ומקדש בו ביום
(יומא, פ"ג, מ"ג)

שישה מי יודע, שישה אני יודע:להשלים

שבעה מי יודע, שבעה אני יודע: בשבע דרכים בודקין את הזב
(זבין פ"ב מ"ב)

שמונה מי יודע, שמונה אני יודע: שמונה שרצים האמורים בתורה
(שבת, פי"ד, מ"א)

תשעה מי יודע, תשעה אני יודע: תשע נערות נדריהן קיימין
(נדרים, פי"א, מ"י)

עשרה מי יודע, עשרה אני יודע: עשרה יוחסין עלו מבבל
(קידושין, פ"ד, מ"א)

אחד עשרה מי יודע, אחד עשרה אני יודע: להשלים

שנים עשר מי יודע, שנים עשר אני יודע: להשלים

שלושה עשר מי יודע, שלושה עשר אני יודע: שלוש עשרה שופרות היו במקדש
(שקלים, פ"ו, מ"א)

So I'm missing 6,11 and 12.
I know that there are mishnayos that describe sacrifices where I can find those number, or in the begging of the "Megila" there are 11,12 and so on.
But those are not in the "tone" of the rest of the song. I'd like to find those number with respect to a list of distinguishable objects not as a date or number of animals to sacrifice. I'm not happy with the "1" also, but that is what I have for a while.

So, if you know good places in mishnayos where missing numbers are mentioned or do you have better ideas to the numbers already listed above, you are welcomed to contribute.

P.S. It is really hard for me to translate those mishnayos to English, so I apologize if someone can't catch the idea of the question.

Edit

Thanks to all for input.
To those who is interested, here  is the final version of the song.
I preferred to select first mishnayos of a perek, because this is usually the name of the perek, so the numbers would be easier recognizable.


texts:
I am trying to find an online hebrew copy of shma bmita that includes the introductory paragraph, hareini mohel l'chol, that I can copy and print for my own research.

I appreciate any suggestions anyone has. (I couldn't find this paragraph on the Hebrew wiki or online siddur.)


texts: Interruption Pesukei dezimra? (ה' מלך ה' מלך ה' ימלוך לעולם)

texts:
Does anyone know what the law is regarding saying

  ה' מלך ה' מלך ה' ימלוך לעולם  ועד

if someone already has started saying Pesukei dezimra?

Is it considered an interruption or an obligation to say when everyone else is saying it aloud (as per custom of some nussachim) and you have already gotten up to at least saying Psalm 30 or have begun Baruch Sheamar?


texts:
I'm a little unsure as to some aspects of Jewish faith. I've asked a few questions on here that have received fairly negative ratings, I suppose they may have seemed like 'foolish' questions, or look like something a 'heretic' might ask. I'm asking whoever reads this to please treat this question seriously.
I've been Jewish my entire life, but after doing some further studying, I've found a few things that almost force me to question this faith.

It seems, or at least, it can be made to seem, that Judaism consists of many people blindly following what they are told, relying on the integrity of those who teach them, are intolerant of others' lives, divides between gender, races, and ethnicities, even outside of the Jewish People(Ham), and prohibits interracial or interfaith relations, some extending this even to friendship or acquaintance. Also, after looking at some economic practices, like a Milva Haktuvah Bishtar, it looks like one could easily commit a legally acceptable theft by Jewish law. Basically, immoral acts that seem to be allowed or even encouraged by Judaism.

My question is this: of what I listed above, which, if any, are untrue. With whichever remain as true, does that mean these things are right, what should be done, or even acceptable? If racism and intolerance are desired, then I feel there is a big gap in fundamental ideas between you and me. If they are not, and what's listed above is accurate, why follow this faith?

I've found myself struggling with this doubt and am hoping to at least be pointed in the right direction here. Thank you for whatever help you can provide.

EDIT: My mentioning of different interracial and interfaith issues are not intended to be exactly the same. I guess I'll have to ask other questions to be more specific on them later.

EDIT: If I'm not mistaken, gentiles, especially Amon and Moav, or at least the men of these groups, are forbidden from truly joining Judaism, even if they'd attempt conversion. Is this incorrect? If not, isn't that discrimination on the basis of immutable traits?


texts: How long must you attempt to return a mistakenly shipped item?

texts:
Scenario:

You place an online order for a product. A few days later, the wrong product gets shipped to you. You contact the shipper online saying that they shipped you the wrong product; please ship the correct product and ask how to ship the wrong one.

The shipper answers (online) - They will ship the correct product and enclose a return slip for the wrong product.

A few days later you get the correct product but no packing slip. You contact the shipper about this, but there is no response. Every few days, you contact them and there is still no response. The shipper left no phone number and you have no way of locating one as the address is a PO Box number. The only way to correspond is by email or postal mail.

Q - How often or for what length of time do you have to keep trying before you may be allowed to keep the wrongly shipped product? It is possible that the shipper went out of business or moved which means that if you just ship it and pay for it (something that would be beyond the agreement, as originally the shipper agreed to pay for the return shipping but didn't include the return form) it may get lost, anyway.

Do the laws differ if the shipper was Jewish or Gentile?


texts: Can Jews be counted if each person says his / her number?

texts:
This answer indicates that it is always forbidden to count Jews directly.

However, can one count them if each person says his / her number? E.g. - when I was in camp, the counselor assigned us a number prior to boarding the bus when we went on a trip. Before we left, the counselor says, "Count off!". Each person shouts his / her number.

Is that method permissible, or is it the same as someone taking a direct count because he hears a specific number. In other words, to prevent counting does that mean that one can't use numbers at all regardless of whether he counts or the people say a number?


texts:
I heard a story about how when the Vilna Gaon was shown Hilchos Talmud Torah from the Alter Rebbe's Shulchan Aruch, the Gra kissed the volume and praised the author, not knowing the author was the Alter Rebbe, a chossid.

What is the source for this story?


texts: Hebrew-Spanish-Transliterated Siddur, Nusach Ashkenaz

texts: I'm looking for Siddurim for some friends. Nusach Ashkenaz, Hebrew-Spanish-Transliteration. There seem to be quite a few Nusach Sephardi ones available for purchase online (As well there should be!) and Chabad's "Tehila Hashem", but I can't seem to find this combination. I've been on Artscroll's website, Nehora.com's Spanish section, mislibrosjudaicos.com, judaicapanama, and several Argentinian sites. Does anyone have any ideas?


texts: What is the difference between sephardi and ashkenazi rituals?

texts: I was wondering about the difference between sephardim and ashkenazim. I know there is a difference in the pronunciation. What about rituals? Customs? Etc etc.


texts: Kosher accommodations in out-of-the-way US places

texts:
Are there any non-urban vacation areas in the United States with full-service kosher food available? I realize that the following are not hard to find:

Kosher restaurants in some urban centers.
A few kosher bed-and-breakfasts that provide kosher breakfast.
Kosher cruises.
Kosher groceries in every supermarket in the country.

But what if I wanted to take a full-fledged vacation, including not having to shop for and cook meals, somewhere close to nature or in any case not inside a big city or on a boat? Does this exist in the US, or do I basically have to go to Israel?


texts: I recall learning somewhere that Kayin's offering was honey, produced from fruit (dates or figs). What is the source for this approach?


texts: Is the morning-after pill considered an abortion in Halachic terms or does it have another status, and, if the latter, may it be used?


texts: I was told that there is a midrash that learns Genesis 3:22 as a reference to the navi (prophet) Yona ben Amitai, but cannot find the source. Do you know where it is?


texts: What can One do to Hasten the Repayment of a Loan?

texts:
I have heard stories of the Chofetz Chayim avoiding the streets where debtors of his lived. I have also heard that one is not supposed to pressure a debtor, and I was wondering about the halachic basis and extent of this practice.

If a creditor wants the money back from the debtor, what techniques may he use?

A: May he ask for the loan to be repaid (e.g. "Please, can you repay the 35$ I lent you?")?

B: May he ask when the loan will be repaid (e.g. "Do you know when you can repay the loan?")?

C: May he hint at the loan (e.g."So, I have to go pay off a loan right now. It's a good habit, you know.)?

D: May he do nothing to advance to the repayment?

Does the relative amount of the loan (large, small, medium) alter the answer?


texts: Other than Avraham has there ever been an organized attempt to draw new converts to Judaism?

texts:
We know that in very early Judaism Avraham and Sarah converted people to Judaism
We know that if your mother was Jewish you are Jewsish
We know that it is possible for a Gentile to convert to Judaism or possibly even if your not a Gentile
We know that most Jewish people have strong DNA tie to the heritage

In my personal experience I have encountered a lot of people who wanted to convert me to their religion.  Some are rather insistent on it (door knockers), but not to Judaism.

Have there ever been missionary works trying to convert large bodies of people to Judaism? (excluding the very early times of Avraham)


texts:
Some past posts have provided a few suggestions for skit topics for children at the seder (e.g., acting out the 10 plagues, acting out the exodus).  I am seeking additional seder skit ideas, both topics alone and actual role descriptions and dialogs.  (Indicate ages that the skits work for, if you know.)

Ideally, the skits would be from 1 to 10 minutes in length, would not require more than 15 minutes of preparation time before the seder, and would provide some connection with one or more of the main ideas or themes of seder.


texts: Why didn't the tribes try to get their oath annulled so that they could give their daughters to the Benjamite men (end of Judges)?

texts:
In Shoftim (Judges) 21, the tribe of Benjamin was almost eliminated except for 600 men. However, all the other tribes had made an oath stating that no one was allowed to give their daughters to the men of the tribe of Benjamin:

Judges 21:7:

  מַה־נַּעֲשֶׂ֥ה לָהֶ֛ם לַנּוֹתָרִ֖ים לְנָשִׁ֑ים וַאֲנַ֙חְנוּ֙
  נִשְׁבַּ֣עְנוּ בַֽיהוָ֔ה לְבִלְתִּ֛י תֵּת־לָהֶ֥ם מִבְּנוֹתֵ֖ינוּ
  לְנָשִֽׁים׃

  How shall we do for wives for them that remain, seeing we have sworn
  by the LORD that we will not give them of our daughters to wives?’

Why couldn't the other tribes get their oath / vow annulled?


texts:
What mitzvos is a Jewish slave (a Jew owned by a Jew mentioned Shemot 21,2) obligated in?

Is a Jewish slave obligated in time bound mitzvos?
or he obligated to the same mitzvos as a woman?

Sources please


texts: What would have happened if Esav hadn't sold the bechora?

texts:
If Esav hadn't sold the bechora to Yaakov what, if anything, would have been different?

In other words, what consequence was there to the sale? What did it change, how did it make anything different?


texts: Fate of female captive children from Midian given to Elozor and the Leviim

texts:
Bamidbor 31 (18) allows the female captive children from the war with Midian to be kept alive. From them there had to be a 'tax' of one out of 500. One half of these was to be given to Elozor Hacohen and one half to the Leviim.

The Ohr Hachaim Hakodosh says that the “keeping alive” refers to conversion to Judaism in order to take them as wives.

  החיו לכם. פירוש יגיירו אותם שבזה יקראו חיים כדי שיהיו ראויות להם להנשא לחפץ בהם

Are we to understand that the same was the purpose for Elozor and the Leviim? Did they really need the trouble of bringing up children until those children could marry? And the question is intensified because the geirim could not marry Kohanim!

Related:What was the nature of the tax of 32 people?


texts: The Malbim in Shemot 16:36 makes reference from other Meforshim to a Karaite, who says that Maan is a natural phenomenon. Does this phenomenon still exist?  Does anyone know what it is called in English? Any articles would be appreciated.


texts: Origin of two customs on wearing the Talis after making the brocho

texts:
How do we wear the Talis Godol immediately after making the brocho?

1) There seems to be one method practised by those following German minhogim. Can someone give a source for it please? Is this called כעטיפת הישמעלים?

2) The other method, כעטיפת הישמעלים, involves throwing the tzitzis over the shoulder after making the brocho. It seems that the four tzitzis need to be thrown over the left shoulder. See for example the illustration in Feldman’s Kitzur Sh” O and Mishna Berura 8 (2)[4]

Yet I remember being told by a (non-Chabad) Rav only to throw the right side tzitzis over the shoulder.
Similarly the rubric on p11 of the 5758 edition of the Tehillas HaShem Siddur on the 770live.com website throws only the right side tzitzis over the shoulder.

What please is the origin of the difference between these two minhogim?


texts:
What is the source of this practice?
 Is it a Minhag or Halacha?
What are the reasons it must be burnt?


texts: Tet-Bet = to prepare something to receive?

texts:
I came across a online teaching in which it was stated that the root for the Hebrew word 'tov' is tet-bet, which would mean 'to prepare something to receive'.

It seems the writer quotes of The Maharal M’Prague’s Explanations on Pirkei Avos. I would like to know the source of this statement.

Anyone who could help me out?

My question is about the source for the statement - not the statement itself.


texts: May a man eat meat if attending the siyum of a woman?

texts:
The Rema on the Shulchan Aruch states that if one partakes of a seudat mitzvah such as a siyum then a person may eat meat or drink wine during the nine days. I would like to know if any poskim speak about whether or not a man who attends a siyum made by a woman may similarly eat meat and drink wine.

I am unsure if the principle that a person who has a lesser obligation (in this case women learning torah) cannot exempt someone who has a greater obligation (man learning torah) would apply here.


texts: Justification for Killing all of Shechem

texts:
What was the justification for Shimon and Levi's killing all the males of Shechem in parshas Vayishlach?

I assume some people there were not in a position to prevent what happened or that their protest would not have had any affect and the Talmud in Shabbat 54b says only those who can prevent others from sinning are held responsible for their deeds.

  Whoever can prevent members of their household from committing a sin,
  but does not, is punished for the sins of their household. If they can
  prevent their fellow citizens from committing sins, but does not, they
  are punished for the sins of their fellow citizens. If you can prevent
  the whole world from committing a sin, but does not, they are punished
  for the sins of the whole world.
  - Babylonian Talmud, tractate Shabbat, page 54b


texts:
People who are blind or hard-of-seeing often interact with computers using devices called "screen readers".  These screen readers will read aloud the words that are written on the screen (or in the part of the screen the user cares about).

I don't know how screen readers pronounce the Tetragrammaton, but I assume it depends on the software (and I assume that it is not properly).

Are there any halakhic issues that can come of this?

Possible issues:

Can you write out the Tetragrammaton somewhere it will be read by a screen reader? (proxied speaking)
Can you write the Tetragrammaton in order to have it read by a screen reader? (intentional proxied speaking)
Can you use a screen reader when you visit a website that has the Tetragrammaton? (hearing)


texts: "Shofar" in Elul - Are its laws the same as blowing on R"H?

texts:
Because the blowing of a shofar in Elul is a minhag (as per the comments) are there any requirements/rules that limit it? Must it be blown from a kosher shofar (if not, could it be blown from a non-shofar)? Must it be blown in the same way as a blowing for the mitzvah -- from the side of the mouth? Does the person who blows it have to meet the same standards (not be deaf, go to mikvah etc)?

While the blowing is a practice (and has various historical sources and precedents) so we might WANT it to mirror the "real" blowing in all ways, it is still not a mitzvah, so what are the parameters/limitations to it?


texts:
It says in SA OC Siman 471 in the Rema Sif 3 that it's a mitzvah to take shower/bath and cut ones hair Erev Yom Tov. As well to wear "Bigadim Noim" (nice clothing) "c'mo Shabbos" (like on Shabbos.)

However the clothing of Yom Tov should be nicer than those of Shabbos (SA OC Siman 529). So why is the Rema saying to get ready and put on Bigadim Noim like one does on Shabbos. It could be that "c'mo b'Shabbos" means that one should get dressed nicely now just like one does for Shabbos (and not that the begadim themselves will be "c'mo", "like", those of Shabbos and rather like the ones of yom tov.

Or perhaps it could be understood like this, that the clothing (Shabbos clothing) that one should wear on davka Erev Pesach because it is more than just a normal Erev Yom Tov. Then the opposite, I would say to wear Yom Tov clothing itself.

An answer to this question could be either addressing my difficulty (which is why the Rema is seemingly telling us to get dressed with Bigdei Shabbos for Yom Tov which is in contradiction to the Shulchan Aruch in Siman 529) or perhaps correcting my understanding of the words of the Rema with a proper source or explanation (which in itself would answer the difficulty.)


texts:
I've once heard that naming a child after a person is a zchus for that person's neshoma. I cannot find a mention of this.
I'm not asking about the influence the name has on the child, or cultural reasons to name after a ancestor. I'm trying to find a source that it is a benefit for the ancestor.
Thanks


texts: What is your method for practicing reading a Torah portion and thus memorizing the associated vowelizations and intonations? I'm looking for ideas for maximizing your effectiveness at performing a correct reading when actually confronted with a Torah scroll and for minimizing the total practice time necessary.


texts: Can the 3 items that Rabban Gamliel requires during the Seder be explained using sign language?

texts:
Pesach Haggadah, Magid, Rabban Gamliel's Three Things:

רַבָּן גַּמְלִיאֵל הָיָה אוֹמֵר: כָּל שֶׁלֹּא אָמַר שְׁלשָׁה
דְּבָרִים אֵלּוּ בַּפֶּסַח, לא יָצָא יְדֵי חוֹבָתוֹ, וְאֵלּוּ הֵן
פֶּסַח, מַצָּה, וּמָרוֹר.
Rabban Gamliel was accustomed to say, Anyone who has not said
these three things on Pesach has not fulfilled his obligation, and
these are them:
the Pesach sacrifice, matsa and marror.

I have bolded the word said (in both Hebrew and English). Must these 3 items be said orally, or can a person use sign language to "say" these things, and still fulfill the requirement?


texts:
Let's say someone was asked "are you going to shul tomorrow?" and the other person answers "yes." Does that count as a Neder?

BTW Rav Mutzafi says that Nedarim are only on Mitzvot, Torah etc.


texts:
Kesubos 7b-8a (translation is mine, based on Rashi):

  ת״ר מברכין ברכת חתנים כל שבעה אמר רב יהודה והוא שבאו פנים חדשות מאי מברך אמר רב יהודה בא״י אמ״ה...
  The Rabbis taught [in a Braisa]: We make Sheva Brachos all seven days [after the wedding]. Rav Yehudah said: This is only when there are new people [on each day; otherwise only the last one is recited]. What is said? Said Rav Yehudah: [The Gemara proceeds to say the text of the blessings].

Rambam, Ishus 10:6 (still my translation):

  הַמְאָרֵס אֶת הָאִשָּׁה וּבֵרֵךְ בִּרְכַּת חֲתָנִים וְלֹא נִתְיַחֵד עִמָּהּ בְּבֵיתוֹ עֲדַיִן אֲרוּסָה הִיא שֶׁאֵין בִּרְכַּת חֲתָנִים עוֹשָׂה הַנִּשּׂוּאִין אֶלָּא כְּנִיסָה לַחֻפָּה. אֵרֵס וְכָנַס לַחֻפָּה וְלֹא בֵּרֵךְ בִּרְכַּת חֲתָנִים הֲרֵי זוֹ נְשׂוּאָה גְּמוּרָה וְחוֹזֵר וּמְבָרֵךְ אֲפִלּוּ אַחַר כַּמָּה יָמִים.
  If one does Kiddushin and said Sheva Brachos [under the chuppah] but did not seclude himself in his house with her [which would accomplish Nisuin] she is an Arusah, as Sheva Brachos does not accomplish Nisuin - only entering the Chuppah does that. If he did Eirusin and Nisuin but did not do Sheva Brachos [under the Chuppah], she is a full-fledged Nesuah, but he must go back and say Sheva Brachos even after several days.

The last point in the Rambam is alluding to the Braisa at the very beginning of Kallah Rabasi:

  כלה בלא ברכה אסורה לבעלה כנדה שלא טבלה. מה נדה שלא טבלה אסורה לבעלה אף כלה בלא ברכה אסורה לבעלה:
  A Kallah without a Brachah is prohibited to her husband like a Niddah who has not tovelled: just as the Niddah who has not tovelled is prohibited to her husband, so, too, a Kallah without a brachah is prohibited to her husband.

The "Gemara" explains:

  אמר רבא באי זו ברכה אמרו ברכת שבעה ולא ברכת אירוסין.
  Says Rava: Of which Bracha was this said? Of Sheva Brachos, not Birchas Eirusin.

The Ritva to the Gemara in Kesubos above says this obligation is only D'Rabbanan. The Braisa in Kallah proceeds to quote a passuk for the chiyuv Sheva Brachos, which the "Gemara" explains is an Asmachta (not a real source - a passuk on which the Rabbanan "hung" their own chiyuv).

So why did the Rabbanan institute Sheva Brachos, and why is it so important that the Kallah is prohibited to her husband if they don't do it? If, as the Rambam paskens, it doesn't help with either Eirusin or Nisuin, then what does it do? Furthermore, this only explains why we do it at the Chuppah. Why do we do it during the week?


texts: Going to Jerusalem for Rosh Hashona and Yom Kippur

texts:
We know there's a concept for all Jewish men (in the times of the Beis Hamikdash) to go to Jerusalem for the 3 holidays of sukkos Pesach and Shavuos.

Is there any source to go for Rosh Hashona or Yom Kippur?

If not, is there a reason why not? (And people should specifically stay home or there's just no Mitzvah to go.)


texts:
Assuming that there are no problems regarding paying for it (either you entered the system before Shabbat, or a non-Jew paid for you):

What are the halakhic issue with riding the subway on Shabbat?  (I have the NYC subway in mind, but this should apply to any underground mass-transit system.)

It appears to me that the subway is most comparable to an shabbat elevator, since they're both electric, stop at all "floors," and run either automatically or not for your personal benefit.  In which case, the main issues would be maris ayin and eruv, and that only applies if you're carrying.

So, to clarify:

Is the subway like a shabbat elevator, or are there other issues that would prevent one from riding it?

Is the underground network of tunnels a Reshut haYachid or Reshut haRabim, and since it's underground, would it be considered enclosed by an eruv or not?

Finally, can this be generalized to all mass-transit?


texts: Are there any examples of someone pulling a prank or other practical joke on another person in the talmud?


texts: Is one allowed to swear to do something that depends on someone else's approval?

texts:
I noticed in parshat Vayechi that Yosef takes an oath that he will bury his father, Yaakov in Cana'an. After Yaakov dies, he asks for Pharaoh's permission to do so, and he grants him permission.

In general, halachically, is one allowed to swear to do something if he knows in advance that such action requires  someone else's approval? Does it matter if one is confident that he will be granted such permission?

If one may not do so, why was Yosef allowed to swear this way?


texts: Examples of considerations when bringing gifts to religious Jews

texts:
I am interested in examples of things one might into account when buying gifts for religious Jews of various stripes. I always have trouble buying gifts myself because I am worried that something I buy will violate either Jewish law, the person's minhag, or his group's engrained cultural preferences. Some examples I have run up against include:

Food or drink -- Here, pretty much everything can be a problem, including spirits
Clothes and accessories -- Does it contain shatnez? Is it tznius enough to wear, right down to the colors? Does it contain any symbolism or associations that could possibly be offensive or unwearable for any reason? (For example--I was going to buy a Magen David necklace for a girl, only to be told that her community doesn't "do" that. Same with red string)
Home decorations -- Is art or craftwork by a non-Jew acceptable? Are there certain themes or motifs that should be avoided? (Again, the concern of problematic symbols/associations) ...Is a picture OK if it contains an image of a woman's face, or perhaps a non-kosher animal, for example?
Books -- Presumably, this is forbidden territory, unless you are very familiar with the person or family's preferences and hashkafa
Gadgets -- if it is intended to be a full-time-use gadget, is it usable on Shabbos/Yom Tov?
Music -- Are recordings of music composed or performed by non-Jews generally acceptable? What about kol isha?
Toys for children -- What if it's a dinosaur/a non-kosher animal/a too-anatomically-correct doll? What if it's something related to a television or popular culture character?
Dishware or kitchen appliances -- Can it be kashered? Toiveled? Will there be any problems from a kashrus perspective?
Quilts or bed linens -- Presumably, these should be avoided as a wedding present, since one doesn't know what size(s) they use (unless it is on their registry)
Gift certificates for a store or an experience -- How do we know for sure that their community has not forbidden it, and/or that the company is not one accused of non-kosher attitudes or actions? Are any stores "safe"?
Items brought on Shabbos that would involve a melacha for the guest or host to bring or use or prepare (for example, flowers)
Something chametz-containing during Pesach
In general: items with possible connection to avodah zara, hukkat ha-goyim, non-Torahddik manufacture, or any number of other prohibitions and quasi-prohibitions that could potentially be of issue. Also: Stuff where the manufacturer may be on the wrong side of debates related to Israel and/or issues involving Jews (A necklace from Zara? A recording of Chopin?)

...Clearly, one shouldn't buy a shaving set for a frum man, a hair decoration for a frum (married) woman, or a honeyed ham or a poinsettia plant for anyone. But the extent of the "rules" is vast; they are complicated, and not easily gleaned by anyone who has not interacted for years with frum communit(ies).

Can anyone add to my list, and/or give guidelines for navigating it? Perhaps there are some categories which should be avoided wholesale, such as food or drink. Alternatively, please suggest some "safe" gifts that should be welcome in all groups--keeping in mind that one can't, or may not want to, give a check for every occasion (and there isn't always a registry).

Further examples of "ok" and "not ok" gifts or categories--globally or for particular groups--as well as any general pointers that have not been mentioned, would all be welcome as standalone answers.


texts:
Numbers 12:3 informs us that “the man Moses was very humble, more than any person on the face of the earth.”

This article cites Rambam's (Maimonides) view that humility is an exception to Rambam's general agreement with the "Golden Mean" rule, namely that every person should always be exceedingly humble and one should possess no trace of pride or arrogance whatsoever.

My rav explained that in Moshe's case, his humility may have backfired. His reasoning:

It began when Eldad and Meidad prophesied in the camp. Yehoshua suggests to Moshe that these men be imprisoned, to which Moshe, in a display of humility says, "If only ALL of the nation were prophets."

His brother and sister speak lashon hara about Moshe, and Moshe does not respond. Perhaps, knowing that Moshe would not respond, because he was so humble, was an incentive for them to do this. Seeing a lack of response, perhaps, led to:

Korach and his men causing the uprising. Had Moses not been so humble and demonstrated a command of his leadership with Eldad and Meidad, instead, there's a chance that Korach's rising may not have occurred.

Did Ramba"m take note of any of the above situations regarding Moshe and either based on this analysis, or for any other reason state, somewhere else, that a leader of a nation or important group should on occasion NOT demonstrate humility?

Note: A possible answer could include any other source that analyzed the above situations with Moshe and disagreed with Rambam's principle.

Note: Answers should relate specifically to analyzing Moshe's behavior and not regarding a general rule of how others should behave in similar situations.


texts: What is the difference between the roots א-מ-ן and ב-ט-ח? Between Emunah and Bitachon?

texts:
Both of the א-מ-ן and ב-ט-ח roots are used to imply some level of trust in G-d; i.e., faith in Him.

Bereshit 15:6 opens:

  "And he believed (aman) in the LORD"

2 Melachim 18:5:

  "He trusted (batach) in the LORD, the G-d of Israel"

What then is the difference between them? What is the difference between Emunah and Bitachon?


texts:
What does it say about chibuk and nishuk (kissing and hugging) shelo b'shas tashmish (not during relations) with one's wife in Sifrei Halacha or Hashkafa?

Among madrichei chassanim (those that teach someone about getting married) there are different derachim (ways of teaching) in this regard (especially between litvish and chassidish.) However I'm curious to know if this is spoken about at all in Sifrei Halacha or Hashkafa especially from earlier sources (not necessarily new seforim however that would also be a valuable source in this discussion.)

Much of the time what I heard those that discourage it is because of the possibility that one will come to be motzei zera l'vateleh. As well as other points of one's level of "Kedusha" (Holiness) etc.

While this point is something that each person needs to work out for himself and to be discussed with a Rabbi or Mashpia, Madrichei Chassanim, etc still I'm looking rather for sources on the issue.


texts: May a person who accepts upon himself a personal fast eat a seudat mitzvah? For example, if a person finds himself at a bris on the day he accepted to fast, is he able to eat?


texts: I heard that a kosher type fish bought from a grocer that has also non-kosher fish, that scraping it with a finger nail where the blade cut makes it good to eat. What is the source for this idea?


texts: Cantillation of the last chapter of Shema

texts:
It just caught my eyes that in the Artscroll siddur I use in the synagogue writes Bemidbar 15:39 the following way:

וְהָיָ֣ה לָכֶם֮ לְצִיצִת֒ וּרְאִיתֶ֣ם אֹת֗וֹ וּזְכַרְתֶּם֙ אֶת־כָּל־מִצְוֺ֣ת יְהוָ֔ה וַֽעֲשִׂיתֶ֖ם אֹתָ֑ם וְלֹֽא־תָת֜וּרוּ אַֽחֲרֵ֤י לְבַבְכֶם֙ וְאַֽחֲרֵ֣י עֵֽינֵיכֶ֔ם אֲשֶׁר־אַתֶּ֥ם זֹנִ֖ים אַֽחֲרֵיהֶֽם׃
And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of Hashem, and do them; and that ye go not about after your own heart and your own eyes, after which ye use to go astray.

Almost in all other siddurim and chumashim I know there is a kadma on the word ולא. I found it this way in R' Heidenheim's siddur, but R' Emden (p. 253) seems to omit the kadma as well. Mechon Mamre, Mikraot Gedolot haKeter, R' Yellin's chumash and the Leningrad Codex (seemingly) support the version without kadma, yet Koren and my older Artscroll siddur both write it with kadma. Are there any rabbinical sources discussing this issue?


texts:
I've heard it said that a Jew cannot drink the wine of a non-Jew. Can a Jew drink the wine of a ger toshav?

It appears to me that the reason a Jew cannot drink from a non-Jew's wine is that it is assumed the non-Jew is an idolator. But what about the non-Jew who accepts upon himself the sheva mitzvot in the presence of a proper court and is judged as a ger toshav?


texts: Why does writing on Shabbos need two letters?

texts:
In order to transgress "writing" (כותב) on Shabbos, (m'd'oraysah) one must write two letters. (See for example here.)

Why is this so? Shouldn't writing anything still be considered writing?

For example, the letter "a" may be one character, but it is actually a whole word, with meaning...


texts: Why would Pharaoh's heart be made כבד by G-D?

texts:
I've always loved the account of the 10 plagues (who doesn't?), but I always felt a little odd about the several times (7, in fact) Pharoah's heart was made "hard/heavy" by G-d because I'm a strong believer in free-will, and that didn't seem fair/just to me. Don't get me wrong, I am not saying that Pharaoh was a good guy -- he was given plenty of chances, and time and time again, he was stubborn and did not obey G-d, but this makes it all the more peculiar to me. Why would G-d need to make Pharaoh's heart heavy if it already was?

For years, I just accepted Maimonides comments in the Laws of Teshuva: "yes, there is free will... but if your sins become colossal, grievous, frequent, etc. enough, then the courtesy of free-will will be revoked" (I'm, of course, paraphrasing here). It wasn't the perfect answer, but I accepted it because "hey, Pharaoh, was indeed a bad guy. It probably would have happened anyway, and Maimonides knows what's up."

But lately, I've been working with an Egyptologist, help teaching an Egyptology course to undergraduates, and new ideas have occurred to me. Now, I work at a public  university so for the most part, we were looking at it from an Egyptian point of view, and a light bulb went off in my head. Was the 10 plagues a symbolic "show-down" (in addition to physical miracles leading to the redemption of the Hebrews) between the Egyptian pantheon and G-d? In antiquity, Egypt was well known as a polytheistic nation, with more than 80 deities being worshipped throughout the land. Even pharaoh was considered to be a god, along with a host of insects, reptiles, mammals, fish, the sun, and so forth. Could each plague  actually be a personal attack against one of the Egyptian gods?

For example (choosing just a few):

Plague 1--water turned to blood: The Nile was the lifeblood for the
Egyptians and a prominent god was Hapi -- this would be a direct
attack against Hapi.
Plague 5--disease of livestock: Hathor, Cow
goddess and fertility, was not able to keep her livestock alive. Her
powers proved fruitless.
Plague 9--darkness: Attack against the sun
god of Ra. His powers were clearly overshadowed by G-d's.
Plague 10--death of first-born: Pharaoh (who was considered divine) is
unable to save his own child from death's grasps, demonstrating that
there is only one true divine Being.

Now G-d and the Israelite would know that these so called "gods" were not real, but could it be a symbolic attack on (as well as demonstrating G-d's gradneur and commitment to His people) the Egyptian Pantheon, accentuating His power over their hierarchy of gods?

Now with that said, going with this premise, could one make the argument that G-d made Pharoah's heart harden/heavy because it would be the apex of a symbolic battle between G-d and Pharoah since the Egyptians believed that in the Afterworld, the heart would be weighed against a feather, and if the heart was heavier than the feather, it would be gobbled up by creatures literally known as the "gobblers", sealing Pharoah's fate in the Underworld, and ultimately emphasizing that there is but one G-d.

I'm not saying that this whole account be taken symbolically because I think it can operate on two levels: physical and symbolic. So maybe Pharoah's heart became hardened on his own (as we read he does), but the parts where it mentions G-d making it hard, indicates the symbolic aspects? Does that make sense? Is there room for interpretation here?


texts: Did the Vilna Gaon ever mention the Ramchal by name in his writings?

texts: It is said that the Vilna Gaon thought very highly of the Ramchal. I would like to know if he is ever mentioned by name by the Gra?


texts: Is the "Sefer Sheva Mitzvot HaShem" by Rabbi Moshe Weiner an authoritative legal code for the Noahides?

texts:
I am an Italian gentile believer in HaShem, who engages in the observance of the Noahide Precepts, as commanded by the Creator in the Torah.

Unfortunately, there is no Halachic study in the Italian language for the sons of Noah; it is a very serious absence, because we Noahides need a legal code like, for example, the Mishneh Torah for the Jews, that explains in detail the precepts that HaShem has commanded us to observe; Rabbi Aharon Lichtenstein wrote a book like this years ago, but unfortunately the Italian edition is now unobtainable.
Recently I read the following news on Wikipedia:

  In 2005, Rabbi Moshe Weiner of Jerusalem accepted to produce an
  in-depth codification of the Noahide precepts.The work is called Sefer
  Sheva Mitzvot HaShem, (The Book of Seven Divine Commandments)
  published 2008/2009. As it was approved by both of the then presiding
  chief rabbis of Israel (Rabbi Shlomo Moshe Amar and Rabbi Yonah
  Metzger) as well as by other Hasidic and non-Hasidic halachic
  authorities, it can claim an authoritative character and is referred
  as a Shulchan Aruch for Gentiles at many places.

Since my confidence in Wikipedia is rather limited, I ask you to confirm if this legal code is really so authoritative; If so, it is my wish to involve the Union of Italian Jewish Communities to sponsor a translation of the text in Italian, in the meantime I will recover the English version, even if my English is not exactly brilliant


texts: Is there a point of wearing a talis that does not require tzitzis?

texts:
There is a din in the gemorah (Chullin 110a/110b and likely elsewhere)

  ואמר רב יהודה טלית שאולה כל שלשים יום פטורה מן הציצית

  A borrowed tallis does not require tzitzis for 30 days (my paraphrase)

(and therefore many have a custom not to recite a blessing on a borrowed tallis). If, say, I am praying shacharis with a borrowed tallis and tfilin, is there any point in wearing the tallis?


texts: What does 'the New Torah' in these medrashim mean?

texts:
The Yalkut Shimoni on Yishaya, remez 429, mentions how Hashem will sit and be doresh a new Torah that he will give by the hand of Moshiach.

This medrash is apparently taken from the Osios diRabi Akiva ois Zayin, where we find this same term.

What does this mean? What it's this referring to? I understand this may be opening a Pandora's box but all I can say is 'oy li im omrah,oy li im lo omrah'.


texts:
I would like to begin my question by making everyone aware that I am aware of this thread ( Why don't men go to the mikveh after relations/ejaculation? )

With that being said my question is would standing under 3.5 gallons of rainwater suffice for the "emergency" 9 Kabin in order to become tahor?


texts:
Is there a prohibition of lifnei iver (causing or being an accessory to someone else's sinning) for a child who has reached the age of chinuch (education to mitzvos, the point at which he/she should be taught to keep mitzvos)?

For example, can an adult give food to a non-religious 10 year old who won't be making a blessing on it (precluding all exterior factors which could make this not technically lifnei iver)?

I am looking for explicitly sourced answers, not extrapolations based on some other detail or understanding of how lifnei iver works.


texts: Forgot to say the brocho on teffilin can I say it now?

texts:
Theoretically:

If one puts on teffilin and forgot to say the brocho can he say it now?
What should he do if he already took them off?

Sources please!


texts:
On Mondays and Thursdays I often fall very behind during tachanun. I see two options — I can start with the congregation after having listened with proper intent during chazarat hashatz, or I can start during chazarat hashatz and finish so I can pay attention during the Torah reading.

To complicate matters, my custom is to stand with feet together (as I would during my own prayer) during chazarat hashatz so as to be yotzei the Rav's understanding of the Rambam, that there is a separate mitzvah of tefillat hatzibbur b'tzibbur. Starting tachanun early would interrupt that.

If I did start early, would I continually interrupt my V'hu rachum with "baruch hu uvaruch shmo" and "amein" for each bracha, or just interrupt for modim or just birchat kohanim?

Related: I'm in the middle of Tachanun when they take out the Torah; what do I do?


texts:
Can one person be given one name (as opposed to a double name) which is meant to "correspond" to two different deceased individuals?

I.e. Chaim and Shprintza have a daughter.  Chaim's grandmother was named Genendel and Shprintza's grandmother was named Genendel.  Can their daughter be named Genendel after both?

I am asking if this "works" to whatever extent naming after someone "works."  I am not asking if it is allowed, because I assume that there is no reason it wouldn't be allowed.


texts:
Does the fact that a Zona (who becomes Forbidden to a Kohen) enters that status depend on the act that happens, or does the nature of how it happens, and what evidence we have about it, matter? It would seem that if the act had to be witnessed, then the problem would be the public nature of the sin (with two reliable Aidim) rather than the actual act itself.

If it is just dependent on the action, is it an issue between her and Hashem? So if she does not come forward or there are no witnesses would there be issues with her marrying a Kohen? Do we say that the act alone is the issue?

-or-

Do the circumstances need to be as such that only if she were so brazen THAT two kosher witnesses  would be available at the time. (probably due to frequency and lack of caution and openness in such acts)

Even if that isn't the whole problem, are special consideration in a case when a woman had relations with a gentile and did not know they were wrong as opposed to someone who was raised frum and knew what she was not supposed to do?

And is there any distinction between the Zona status of a woman who had a forbidden relationship with a gentile vs. a woman who had an incestuous or adulterous relationship?


texts: Why is remembering the Exodus fulfilled by Shema and not first parashah of tefillin or Song of the Sea?

texts:
I was taught we fulfill the daily commandment to remember the exodus from Egypt at the end of the Shema, when we read:

אֲנִ֞י יְהוָ֣ה אֱלֹֽהֵיכֶ֗ם אֲשֶׁ֨ר הוֹצֵ֤אתִי אֶתְכֶם֙ מֵאֶ֣רֶץ
מִצְרַ֔יִם לִהְי֥וֹת לָכֶ֖ם לֵאלֹהִ֑ים אֲנִ֖י יְהוָ֥ה אֱלֹהֵיכֶֽם׃
“I the LORD am your God, who brought you out of the land of Egypt to be your God: I, the LORD your God.”
— Bamidbar 15:41

Why is that the passage that fulfills the mitzvah and not any of the earlier passages in daily tefillah that recall Yetziat Mitzrayim?
The most obvious choice to me in Shacharit would be the Song of the Sea, which, practically speaking, is where I recall the exodus from Egypt most vividly each morning, given that it’s an extensive and descriptive textual reenactment of the very moment of leaving Egypt. Another choice could be the first parashah of tefillin, which is certainly as explicit a Torah reference to remembering Yetziat Mitzrayim as the pasuk in Shema.

Sources:

וַיֹּ֨אמֶר מֹשֶׁ֜ה אֶל־הָעָ֗ם זָכ֞וֹר אֶת־הַיּ֤וֹם הַזֶּה֙ אֲשֶׁ֨ר
יְצָאתֶ֤ם מִמִּצְרַ֙יִם֙ מִבֵּ֣ית עֲבָדִ֔ים כִּ֚י בְּחֹ֣זֶק יָ֔ד
הוֹצִ֧יא יְהֹוָ֛ה אֶתְכֶ֖ם מִזֶּ֑ה וְלֹ֥א יֵאָכֵ֖ל חָמֵֽץ׃
“And Moses said to the people, ‘Remember this day, on which you went
free from Egypt, the house of bondage, how the LORD freed you from it
with a mighty hand.’”
— Shemot 13:3
לְמַ֣עַן תִּזְכֹּר֔ אֶת־י֤וֹם צֵֽאתְךָ֙ מֵאֶ֣רֶץ מִצְרַ֔יִם כֹּ֖ל יְמֵ֥י חַיֶּֽיךָ׃
“so that you may remember the day of your departure from the land of Egypt as long as you live.”
— Devarim 16:3
Rashi: זכור את היום הזה REMEMBER THIS DAY — This teaches that one must
make mention of the Exodus from Egypt every day (Mekhilta d'Rabbi
Yishmael 13:3)

The first page of this source sheet from Rabbi Yonason Sacks succinctly summarizes the relevant commentaries for the rest of my question. The Rambam doesn’t include zechirat yetziat Mitzrayim in his 613 mitzvot in part because for him it is incorporated into the mitzvah of kriyat Shema. There’s still wide agreement that zechirat yetziat Mitzrayim is its own rabbinic mitzvah, though, and the Ra’ah holds that while the evening zechirat is rabbinic, the morning one is Biblical.


texts: If I put grapes, apples, strawberrys, watermelons, and other fruits and vegetables, as ingredients, in a smoothie, what bracha do I make, because its filled with foods of different brachos?


texts: How much time do we have to perform mitzvot?

texts:
Is there a teaching that specifies how much time you have to perform mitzvot?  For example, after you say the motzi, how much time do you have before you must eat a piece of bread?  I am interested in a broad answer.  In this week's portion, Bo, we are told "And you shall watch over the matzot
  וּשְׁמַרְתֶּם אֶת-הַמַּצּוֹת [Ex. 12:17]"
The Mechilta d'Rabbi Yishmael says: Rabbi Yoshiah says: Do not read:, אֶת-הַמַצּוֹת, the matzot, but אֶת-הַמִצְוֹת, the commandments. Just as we may not permit the matzot to become leavened, so may we not permit the commandments to become leavened [by waiting too long before performing them].  If [a commandment] comes your way, perform it immediately.
Is any further guidance available, beyond "as soon as possible"?


texts:
Are there any issues involved in investing in stocks or other mediums owned by a Jewish company?

I am referring to ribit (interest).


texts: Does one get back his neshama in the exact form when resurrected?

texts:
I'm viewing the phrasing in the paragraph  Elokai Neshamah:

  ואתה עתיד לטלה
  ממני ולהחזירה בי לעתיד לבא

My loose translation:

In the future, you will take it from me and return it to me in the (further) future.

Does this imply that when we are resurrected, we get our soul back in the exact state that it was at the point that it was taken from us (I assume this means, when we die)?


texts: Looking for the source of the statement: עבודה צורך גבוה

texts:
I've seen the statement עבודה צורך גבוה used in different places. I assume it probably has an original context in חז"ל. Could you point me to the location(s) of its original use?

Here's one text that uses the phrase and then goes on to give a list of other works that use it -- it is from the book הקדמות ושערים by the Leshem, sha'ar alef, perek tet:

  כי אלולא התורה שבהעוה״ז היה מתבטל כל גילוייו אשר באצילות ג״כ והיה חוזר
  לא״ס כמקדם ורק ע״י עסק התורה וקיום המצוה שבהעוה״ז מעמידים כל גילוייו
  שבאצילות והוא ענין העבודה צורך גבוה כנודע מכמה ספרי קדושי עליון וכמו
  שהאריכו בזה הר״מ גבאי בספר עבודת הקודש והשל״ה והנפש החיים


texts:
Is sunset (Shkiya) the time the sun hits the horizon or when it sunk completely below it?

What about sunrise?


texts:
Kilayim 8:6, in listing various animals and whether they are considered wild or domesticated, says:

  כלב מין חיה

  A dog is a type of wild animal

Why is this? We’re not talking about wild dogs or wolves - just ordinary dogs. Why are they not considered domesticated?

(I should note that R’ Meir argues with the Tanna Kamma. I am asking specifically on the Tanna Kamma’s opinion.)


texts: In Bamidbar 22:5 "...Bilaam the son of Beor..." I can't remember where I may have seen it, that Laban (brother of Rachel) had a son named Beor. Could this be the same Beor as mentioned in Parsha Balak?


texts: Bracha - Al Mitzvas Tefilin - does it count for the 100 daily Brachos

texts:
Saying 100 Berachoth in a day

There is a Mitzva to say 100 Brachos each day. Does the Bracha - Al Mitzvas Tefilin - which those who say it, say immediately Boruch Shem afterwards Mishna Berura 25:5:21 - count towards these 100 Brachos?


texts:
Is the main considerations on what meat is Kosher made public in  Leviticus 11 or is there other Jewish sources that may give further illumination on what food is considered kosher?

Also is there uniformity in regards to Jewish sects on what consist of Kosher foods or are there certain food stuffs that are notorious for being divisive on the issue of being kosher?

I'm also curious as to whether more niche foul like Partridge, Guinea Fowl or Ostrich meat is also considered Kosher?


texts:
My question is somewhat simple: is there an honorific for particularly righteous, deceased non-Jews? Related: is זכרונו לברכה ever used for non-Jews? I don't recall ever having seen this.

EDIT: I mean honorifics appended to the end of the name.


texts: What exactly does the 'blue rainbow' refer to?

texts:
Inspired by an answer this question:

  However, Rav Yonason Eibshitz in his sefer Yaaros Dvash (chelek 1:drush 12) explains in the name of the Zohar Hakadosh that there are two types of rainbows. There is one which has many stripes of color (the one we see commonly) and then there is the rainbow which is completely blue (techeiles color). He explains that the blue one is the rainbow that is zocher habris because techeiles is from the lashon of kilyon (destruction).

  A side note: The Ben Ish Chai parshas Eikev 17 writes that from this drush from Yaaros Dvash it would appear that one should not make a bracha on a colored rainbow since only the blue one is the reminder.

Saying a blessing on a rainbow requires one to see it. What does the blue rainbow refer to physically?


texts: How long did King David reign in Jerusalem before he brought the Ark there?

texts:
In the book of Samuel 2, Chapter 7 it says:

  They brought in the Ark of the LORD and set it up in its place inside the tent which David had pitched for it, and David sacrificed burnt offerings and offerings of well-being before the LORD.

How long had King David been reigning in Jerusalem prior to this event?


texts:
Why does Genesis 22:7 say "אַבְרָהָם אָבִיו" rather than just "אַבְרָהָם" or "אָבִיו"? It's redundant.

(My kid's question.)


texts: What is the longest "short" bracha? (By a short bracha I mean one that begins with baruach ata ha-shem ... and ends with the subject matter of the bracha, with no second baruch ata ha-shem.)  (I am thinking of length in terms of number of words.)


texts:
The Gemara in Kiddushin (29b) says that one should push off getting married and Learn Torah instead first because: ר׳חיים בצוארו ויעסוק בתורה
What is R'Chaim doing on my neck?
What does this have to do with Marriage??

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


texts:
I remember hearing about a story in the Gemara where a "surgery" was done on someone who was very overweight, and they ended up removing an amount of fat that doctors nowadays cant do.
Does anyone know where in the gemara this is found?


texts: With B”H more people living to over 70, are there implications for the mitzvah of מפני שיבה תקום והדרת פני זקן

texts:
There is a mitzvah  to get up for a person aged over 70.

The link on the word “mitzvah” goes to Halchipedia. The first footnote relates to the age 70 and reads:

  S”A YD 244:1 writes that it is a positive command to stand up for an
  elderly person of age 70. This is from the pasuk in the Torah (Vayikra
  19:32) מפני שיבה תקום והדרת פני זקן. Kitzur S”A 144:2, Chaye Adam
  69:2, and Aruch HaShulchan 244:1 agree. Birkei Yosef 244:4, however,
  quotes the Arizal who says that one should stand for a person of age
  60. Sh”t Yabia Omer 3:13 and 9:13 writes that while the halacha follows S”A, one who is strict for the Arizal will be blessed.

We are grateful to Hashem that a larger proportion of the population is now over 70 years old than was the case over many years.

Has anyone commented on the nature of this mitzvah in these changed circumstances?

This excellent shiur by Rabbi Herschel Schachter explains that there are halochos where change in circumstances allow a change in the din (and halochos where they do not).


texts: I've heard a lot that making Aliyah to Israel is really good, that it's a mitzvah and even that it's an obligation if you can. But how important it is to make Aliyah? Could you give me references/quotes?


texts: Is there a requirement for a someone to say the Amidah together with the congregation in a shul when there is no minyan?

texts:
I recall reading in O.C. that there is a requirement (or is it a "preference"?) for an individual to pray the silent Amidah together with the congregation in a synagogue.

Is this requirement applicable only when there is a minyan, or would it apply if you are in a synagogue without a minyan present?


texts:
Following happened to me: I took randomly a book on the last Shabbat and started read. I've read there  an explanation of a certain pasuk which I saw for the first time. Leaving out many details but after Shabbat I happened to listen to a shiur and the Rabbi started to speak off topic and told exact the words which I read in the book a few hours before.

Is there a mention of such a phenomenon in our sfarim? It happened already a few times to me that I learned the same thing in between a few hours from two different sources. I would like to see some sources which may explain what the exact message is, that Hashem is sending me.


texts: Why are we allowed to light candles for second day yom tov if it is not ochel nefesh?

texts: With these questions (1, 2) as partial background I still do not understand the permission to light candles, with a blessing, on the second day of Yom Tov if that lighting is not for ochel nefesh.


texts:
In 2 Shmuel 11:2 it says that Dovid saw

"וַיְהִי לְעֵת הָעֶרֶב וַיָּקָם דָּוִד מֵעַל מִשְׁכָּבוֹ וַיִּתְהַלֵּךְ עַל־גַּג בֵּית־הַמֶּלֶךְ וַיַּרְא אִשָּׁה רֹחֶצֶת מֵעַל הַגָּג וְהָאִשָּׁה טוֹבַת מַרְאֶה מְאֹד׃"

Why was she bathing on the roof? Was that common practice? I always assumed that bathing in the ancient world (besides for kings) was either done in a bath house or through some outdoor shower stall


texts:
I noticed this in my garage on the inside trim of a backdoor. It seems to have been painted over several times. I would say it is a mezuzah, except:

It is very small
The lettering seems off
It is inside
It is not at an angle
It is on the trim rather than the jamb
It is on the left side of the door

I am not sure how many of these are rules, and some (or all) may very well be nothing more than my observations.

EDIT:

Just to sum things up:

The size does not matter
The lettering on the case doesn't matter much, may have deteriorated, or be poorly done
Inside and on the trim is fine, provided it is close to the jamb
Straight vertical rather than tilted is a sephardic custom
On the left inside would put it on the right from the outside

It looks like this is just a very small, slightly abnormal case that is hung in an uncommon location/manner. When I have time to paint over where it was, I will take it off to try to see if there is a scroll inside.


texts:
from shulchan aruch orach chaim 2 mishna brura there

and shulchan aruch orach chaim 239.2

(davka feldheim translation

2: THE LAW REGARDING PUTTING ON CLOTHES
mishna berura
1. "...For this reason, one must likewise take care always, when not compelled /to do otherwise/, to avoid exposing even a little of any of his flesh which is normally kept covered by clothing all the time..."
2. "I.e., when he gets up and emerges from underneath the covering of his sheet, where he was lying naked after having removed his undershirt..."

239: THE LAW WITH RESPECT TO /THE READING OF/ KERIAS SHEMA BEFORE /GOING TO/ BED
2 When one takes off his undershirt, he should not turn it around /at the bottom and lift it/ upwards from below, since if /he does/ so his body will become naked. Instead, he should slide it off over his head, /after/ having covered himself underneath /the undershirt/ with his bedclothes /beforehand/, and /thus/ get into bed.)

it seems that what is normally kept covered by clothing should not be unclothed unless no choice
and that a sheet is considered covered (clothed)

if i want to change my clothing during the day

can i use a bathroom as a covering wile i change my clothing? or do i need to go under a sheet?

{edit} can i use a Portable Changing Room? dose it also need to cover on top?

PS i understand about AYLOR but i am looking for sources


texts:
I vaguely recall hearing once that our sages do not view with favor, and have a special name for, the situation where a debtor -- presumably one who can afford to repay his debt within the originally agreed-upon time-frame -- does eventually pay off his debt, but only over a very long and drawn-out period of time, with a large number of "micropayments", each of which alone would be considered by the creditor to be "insignificant pocket change."

Can anyone confirm this and provide sources, as well as the specific name or phrase used to describe this situation?


texts:
A Pesach preparation guide tells me to kasher my teeth on Erev Pesach.

How on earth does one do this?


texts: Selling Chometz to a gentile who has a Jewish heir

texts:
Does Halacha recognize a concept of Kerovim (close relative) when it comes to a legal fiction of selling Chometz?

I believe a convert would inherit halachically from their father. Does this relationship affect the Mechiras Chometz relationship?


texts: I've seen some people remove their Tefillin before Mussaf on weekdays of Rosh Chodesh. Why do they do this?


texts: saying בריך שמיה before הוצאה

texts:
Possible Duplicate:
  Is B'rich Shmei said while the Torah sits in the Aron, or as it's held (by whom?)

I know that the Shaare Efrayim and Igros Moshe say that the congregation should start saying "B'rich Sh'meh" when the Torah scroll is removed from the aron (cabinet). Are there halachic opinions that "B'rich Sh'meh" should be said before (or should culminate with) the removal of the scroll from the aron? (Sources, please.) If not, why might so many congregations do it that way?

(I'm referring specifically to Ashkenazic congragations and halachic sources.)


texts: Genesis 6.4: Nephilim, Gibborim and Benei ha’Elohim

texts:
The question I’ve asked is not centered on the identity of the benei ha’Elohim but on the text itself and whether the text has sufficient grammatical support to identify the subject with respect to “in those days בימים ההם and also afterwards וגם אחרי כן”. I am ok with the answer being it’s too ambiguous, or there is insufficient supporting documentation in the Tanakh to make a conclusive interpretation. But by no means is it a duplicate question.

  הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן
  אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם
  הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃

  It was then, and later too, that the Nephilim appeared on earth when the divine beings cohabited with the daughters of men, who bore them offspring. They were the heroes of old, the men of renown.

Two-part question from the same verse, as it’s possibly related.

Based on the Hebrew grammar, WHO were in those days and then afterward: the giants or the sons of G-d or another variant?
Are the Nephilim being equated to the Gibborim in this verse? That is if indeed it’s the giants that were before and afterward?


texts:
Techum Shabbos is the halcha that one may not travel more than 2000 amos out of civilisation. In the Modern world, where everyone is connected the the rest of civilisation through the internet, how far may we travel?

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


texts:
One of the questions i found really interesting was the following one: If HaShem doesn't change, then how does prayer work. Of course there are some verses within the Tenach (1 Shmuel 15:29, Malachi 3:6 etc) that seem to declare that HaShem is unchangeable, but on the other hand we find Moshe and Avraham have a conversation in which they are trying to change the outcome of certain events.

Tefillah is from the root palel and so we say that prayer is ment to change ourselfes. Then I became wondering if Tefillah does change something just like the choices we make change certain outcomes. So could it be that by changing ourselfes, we could change certain outcomes (even minor ones).

It’s not going to take one major choice. But when you put together a series of choices, they create momentum and results, that will determine the results you get.

Every time you make a choice, you’re either getting closer to your goal or further away. The immediate effect might be so tiny; you won’t notice a difference.

For example, if you have that piece of cake, it’s steering you closer to gaining weight. It’s not much, but you’ve taken a tiny step in that direction. On the other hand, if you pass on the piece of cake, you’re taking a step in the other direction.

The choice to eat cake won’t have a big immediate impact in the short run, but now multiply each choice by 365 days and after a year you will have gained weight or lost weight.

If we change ourselfes and become more connected to HaShem with Tefillah, could it be that because we're changed, our view, deeds, emotions etc change, by that the outcome of certain things could change?


texts: Is there "stam yeinam" with wine from a monotheistic gentile? (eg Muslim)

texts:
Ok so I already know the difference betweem yayin stam (wine touched by gentiles; forbidden rabbinically out of a concern for being yayin nesech) and nesech (wine used for idol worship; forbidden Biblically).

However, could you say that the rabbis never feared yayin nesech regarding monotheistic gentiles such as Muslims, in which case even if they made actual libations using the wine as part of a religious ritual, it would still be permitted because they are halachically monotheistic -- and therefore they never would have made a decree of stam yeinam for monotheistic gentiles?


texts: If one ordered frozen food from an online store and it happened to be delivered at the person's front door on shabbat (unintended) would it be permissible to place the food in a freezer (with no light on of course to prevent monetary loss) even though it would not be used during shabbat or would the frozen food be considered mukzah (and should not be touched)?


texts: Ashkenazim drinking from the glass in non-kosher restaurants

texts:
Everyone I know does this, including the strictest. That is, if ordering a cold drink at a non-kosher restaurant or bar, they will have it in the glass the institution provides, not ask for it in a disposable cup. Why is this, if Ashkenazim are supposed to be machmir regarding absorption of taste in glass?

(This page says that drinking from the glass is permitted only derech arai--on an occasional basis--and because the glass is presumed clean and to have only been used with cold drinks. If these presumptions are enough that the glass can be considered kosher, then I don't understand why derech arai would apply; even less if these presumptions are not enough to consider it kosher.)


texts: Rashi (Shemos 26:6, 26) counts out the number of poles for the chatzer (courtyard of the Tabernacle) on each side in parshas Terumah. He seems to ignore what is called the Fencepost Problem. The same problem exists for the 20 amah enclosure on the East side. Do any of the commentators address this?


texts: Mac or PC computer file Bencher in Hebrew and English

texts: I would like to get (for free or for pay) a bencher in Hebrew and English, similar to Artscroll, one side Hebrew and one side English in pdf format that I can open on a Mac or a PC and do some changes. Any leads will be appreciated.


texts:
The Jewish sources speak in many places about magic e.g shemot 7,11 7,22 Vayikra 19,27 etc.

Are there different types? if so what are they?


texts: Person going through giyur le'chumrah obligated to sell chametz?

texts:
I know someone who needs a Giyur le'chumrah and was asked by his rabbi to SELL (NOT to buy) his chametz before Pessach.

I thought that selling chametz is only for yehudim.

Could someone explain this?


texts: Can I write a ketubah in English or possibly in Hebrew?  Or must it be in Aramaic?  The problem is that my friends and I do not speak Aramaic any longer.  Our Babylonian-Jewish ancestors did, but we no longer have the minhag to speak Aramaic as our native language, nor do we even understand what most of it even means.


texts:
Can you please list all the places where bruriah is mentioned and of quoted? I have found some, but not all.
Thank you.


texts: It says in Yevamos 53b among other places that Yibbum (levirate marriage to the wife of one's brother when a brother died childless) works against her will. So I was wondering if while it works is it assur to do it? Is it considered rape? Damaging her? Chillul Hashem? Violation of treat your friend like yourself? Etc?


texts:
Bereishit 32:30

  וַיִּשְׁאַל יַעֲקֹב וַיֹּאמֶר הַגִּידָה נָּא שְׁמֶךָ וַיֹּאמֶר
  לָמָּה זֶּה תִּשְׁאַל לִשְׁמִי וַיְבָרֶךְ אֹתוֹ שָׁם

is usually translated as:

  And Jacob asked and said, "Now tell me your name," and he said, "Why
  is it that you ask for my name?" And he blessed him there.

A friend of mine (who has impressive knowledge of Chumash and the commentaries on Chumash) told me that he's certain that he read this wording or something close to it in some commentary on this verse:

  למה זה תשאל לשמי זה שמי

  "Lamah zeh tish'al l'shmi" is my name1

.....but doesn't remember where he saw it, and never could find it again.

Where (if anywhere) is this phrase used?

1 When my friend told me this, he used it to widen a d'var Torah of his that said that the nature of the יצר הרע is that it never comes with the same name or modus operandi -- and therefore knowing his name is pointless.


texts:
In Modern Hebrew it means "snort", but what about in Classical Hebrew?

I have found this word in Simla Hadosho 1:21. This states that if you want to feed your animals meat but you do not know the laws of shechita or have access to a shochet, then you can either do נחר or rip out the simanim (kone and vaishet)

What does נחר mean in this case? How about in other places?

Thank you


texts:
In his commentary to the Talmud, Rashi usually just gives us a simple explanation of the word or phrase he is commenting on. However, every so often he quotes his teachers. It seems to me that when he quotes his teachers he almost always questions their explanation, or outright disagrees.

Is my impression correct that Rashi usually quotes his teachers to disagree with them? Has anyone done a study of all of Rashi's comments to see if there are any such patterns?

If my impression is correct, what could be possible reasons for this tendency?

(Could it be that all his comments are what he received from his teachers and he only mentions them in the few cases where he disagrees?)

Do any Rabbinic sources discuss this?

A few examples:

Shabbat 76b

  אבל רבותי פירשו

Shabbat 85b

  כך נראית שיטה זו בעיני ולא פירשו רבותי כן

Shabbat 92b

  כך לשון רבותי ולבי מגמגם

Shabbat 138b

  כך פירשו רבותי וכן מצאתי בתשובת הגאונים ואיני יודע מהו

Rosh Hashanah 25a

  כך פירשו רבותי ולבי נוקפי

Ketubot 3a

  שמעתי כל רבותי מפרשים דקדיש בכספא דקידושי דרבנן נינהו ואי אפשר לומר כן


texts: Why is לְשַׁבֵּחַ pronounced leshabe'ah and not leshabacha?

texts:
This is the last word of the first line of Ma'oz Tzur.
I've always sung leshabe'ah but wouldn't this require a yud between the Bet and Chet?


texts: Can purchasing tickets for high holidays services count as maaser?

texts:
Many synagogues require purchasing tickets/seats to attend high holiday services.  Can money paid for this purpose count as a donation to the synagogue from a ma'aser perspective (count as a valid use of the 10% of income)?

Assume that there are multiple synagogue options in this city.

Edit:
I am specifically talking about the scenario where purchase is required to enter the synagogue itself (although related information is welcome).


texts: Rav Yaakov Emden and the Survival of the Jewish people

texts:
Rav Yaakov Emden says, "By my life, the survival of the Jewish people in this golus is a greater miracle than the Splitting of the Sea"

Where does he says this?


texts: Why is there a prohibition of gevinat aku"m?

texts:
I vaguely recall that Talmud Avodah Zarah mentions a prohibition of eating gevinat akum - cheese manufactured by an idol worshipper (as I understand this definition.)

If there already was a prohibition against chalav akum (milk handled by an idol worshipper), why was there an additional need for gevinat akum. Cheese is made from milk.


texts: This question links to a post from the Temple Institute that mentions that a red heifer was born in Israel in 2002 and that a couple of rabbis had traveled to check the cow and verified that it was indeed kosher to serve as a parah aduma. What properties were the rabbis looking for in their verification, and how rigorous is the vetting process?


texts: What to do when a Mezuza scroll fell on the floor

texts: A fellow comes home and finds the Mezuza scroll slipped out of the case and fell on the floor. Does this require any special sort of Teshuva? Is there any difference if it fell directly on the floor or if it fell inside the case?


texts:
A [secular Jewish] Facebook friend posted the following as his status: "Commit a sin twice and it will not seem a crime. - Jewish proverb."

I am unsure about what he thinks this means, and more unsure about what it actually does mean or what its source is. Googling the phrase finds many sites listing it as a 'Jewish proverb,' but no sources are provided.

Any idea where this comes from, whether it is a 'Jewish proverb,' and what it might mean? My best guess is that it is meant to dissuade one from sinning even once because subsequent sins would be then be easier on the conscience...?


texts: Where does this midrash (for Vayetze) come from?

texts:
Yeshayahu Leibowitz, in his book, Accepting the Yoke of Heaven, quotes a midrash before concluding his parsha analysis:

  All those things which Jacob wished to refrain from, came upon him. He
  wished to refrain from slander, and what happened to him and his
  household? "Joseph brought to his father their evil report" (Bereshit 37:2).
  Jacob wished to refrain from lewdness, and in his household,
  the events of Reuben and Bilha, and of Judah and Tamar took place. He
  very much wished to live in peace and to refrain from shedding blood,
  and the affair of Shekhem and Simeon and Levi occurred - an action for
  which one can find justification ("Should he deal with our sister as
  with a harlot?" - Bereshit 34:31), but which was nevertheless an
  action whose accursedness Jacob mentioned decades later, just before
  he died. Whatever Jacob wished to refrain from occurred to him:
  slander, lewdness in his family, the shedding of blood, and even
  idolatry - Rachel took her father's idols into Jacob's home, and later
  Jacob had to demand the removal of the foreign gods "in their midst."

Where is this from?


texts: Custom to daven Maariv motsei Shabbos for the omud prior to yahrzeit

texts: What is the source of the Minhag to daven Ma'ariv Motsei Shabbos for the Omud prior to one's Yahrzeit the coming week ?


texts:
Are there any Jewish or Hebrew traditions  that hold  that the Passover and the binding of Isaac were on the same day (15 Nisan)?

I answered this question on Christianity SE (Had the Catholic Church a tradition of commemorating Abraham's sacrifice?) and it got me to see if I could find a Jewish traditions that holds that Abraham's sacrifice occurred on the same day that Moses lead the Hebrew people out of bondage?

Does anyone know of any possible Jewish traditions on this line of thinking and their respected sources? I have been unable to find any.

I have always been interested in religious traditions and I  mean no offence in asking this question, even though I be a gentile.

Related: Date of the Akeida? This question is not asking about a Binding of Isaac and 15 of Nisan tradition.


texts: Is there any responsa from the early 1900's discussing how it was proven that the Yerushalmi Kodshim was fake?

texts:
Quick background (link):

  In 1907–1909, Shlomo Yehuda Algazi-Friedländer, a mysterious
  man from the town of Szatmár in Transylvania, published what
  he claimed to be the long-lost tractates of Seder Kodashim
  of the Jerusalem Talmud. Though initially welcomed in rabbinic
  circles, the work was soon revealed to be a forgery composed
  by Friedländer based on his talmudic learning.

I've heard (EDIT: attributed to the Rogachover Gaon) said that one way it was found to be a fake was that every Masechta contains the name of at least one Amora who doesn't appear in any other Masechta-- for Yerushalmi Kodshim this wasn't the case.

Are there any teshuvos/ responsa from that time period (early 1900's) that discuss, dissect, analyze, etc how the Yerushalmi Kodshim was proven to be a fake?


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

texts:
Who knows three hundred forty five?
חמישה וארבעים ושלוש מאות - מי יודע?
The traditional Passover song "Echad - mi yodeya" implies a possible presupposition that there is a Jewish significance to be found for each natural number. Accordingly, there is an ongoing series on Mi Yodeya that is attempting to unearth significant Judaism facts about each number, in sequence.
What significant Judaism facts are there about the number 345? The more significant within Judaism and the more intrinsically dependent on the value 345, the stronger the answer. Please include sources for your information wherever possible, as with all other answers on this site.
The name of the guy who posted this question is Moses, and the question - it's name is Mi Yodeya. The answers can be named whatever you want, but make sure that they are not just about lazy gematria.


texts: What is the minimum number of people required to answer the Kaddish?

texts:
I am excerpting from this MY answer:

  The Kaf Hachaim 55:31 cites this and the Ben Ish Chai but he ends off
  saying it seems that two are necessary (because "d'imru amein" is
  plural).

Questions:

Would two people include the one saying Kaddish or not?
In a minyan where everyone is saying Kaddish, why do we need anyone to "answer" at all, based on the meaning of the word imru which means "they should say" not "they should respond" (to someone else saying). Thus, the minyan has more than 2 (as a matter of fact, it has at least 10) people saying "Amen", already!

The answer, here, ideally, should be what the Kaf Hachaim said, but not necessarily. It could be any source that has the opinion that requires at least two people.


texts: Can a gentile go to Synagogue on Shabbat and what is forbidden on Shabbat for a gentile?

texts:
Is a gentile allowed to participate in Shabbat prayers in a Synagogue (of course he/she will not count for a minyan) if they do so in order to gain knowledge of Jewish customs for the purpose of conversion?

As far as I know it is forbidden for a gentile to 'observe Shabbat' but I do not know what does it exactly mean and I would like for someone with more knowledge to clarify what is forbidden for a gentile to do on Shabbat that Jews shall do.

Also how should a gentile behave in a Synagogue, are there any special rules different than the 'normal' rules applicable to the Jews?

As a prospective convert I was told by a rabbi to start celebrate Jewish holidays and customs, but what am I forbidden from doing on Shabbat?


texts: Why is the mitzvah of the four species especially appropriate for the holiday of Succot?

texts:
What connection is there between the mitzvah of the four species and the theme of Succot? Why is this mitzvah especially appropriate for this holiday specifically?

I am aware that there are different opinions regarding what idea the Succah represents; a connection to any one of them is fine.


texts: Why is Hallel different in Sukkot and Pesach (chol ha-moed)?

texts:
During chol ha-moed (intermediate days) of Sukkot we recite a full Hallel but during chol ha-moed of Pesach (and also Rosh Chodesh and some other days) we recite a "half Hallel" (really more like 85% hallel).  Sukkot and Pesach are both chagim (festivals) and so I would naively expect them to have the same liturgical status.  Why the difference?  I can think of a couple possibilities:

An unanswered question suggests that Pesach Hallel is restricted because of the fallen Egyptians (according to the Shibolet Haleket, whoever that is).  But, as noted in that question, we don't do that for the festival (chag) days in Pesach, which seems unusual if that's the reason.  Also, if this is the reason, is there a different reason for reducing the Rosh Chodesh Hallel?1
Perhaps chol ha-moed "should" have the reduced Hallel for both, but Sukkot is zman simchateinu (the time of our rejoicing) so we increase our joy by increasing Hallel.  I've never heard anybody make that argument; I'm just guessing here.

Can anybody provide a sourced explanation for why Hallel varies between the two chol ha-moed periods?  If along the way an answer also explains why Rosh Chodesh is treated the way it is that'd be great, though my primary question is about the chagim.

1 Except in Chanukah, according to the siddur I used this morning.  I might ask a separate question about that.


texts: Dew distinct from water among the shiva mashkim

texts: The seven mashkim are blood, water, milk, honey, wine, oil, and dew. What is the difference between water and dew? Isn't dew a type of water?


texts: Do stainless steel top kitchen carts require tevila prior to placing food items (such as fruit) directly on them?


texts: Is there a concern of "Marit 'Ayin" on friday night when multiple Shuls have different davening times

texts:
B"H, I live in a neighborhood that has numerous shuls. Many of these shuls have different times to start and end Shabbat.

During the summer, in particular, most of the shuls begin Shabbat sometimes an hour before the published candle lighting time (what they commonly call bizman.) There are later minyanim that begin mincha about 10 minutes after the bizman lighting.

Lets say someone is a regualrly attends the early minyan. Many of the neighborhood people know him well. One week, he has to work late, so he decides to go to the later minyan. If he starts Shabbat at the later time, does he need to worry about Marit Ayin from his other Jewish neighbors who started Shabbat early? Let's say they see him driving his car after they have begun their Shabbat?

If there is no concern about Marit Ayin, why is that? Do we have to be concerned about Marit Ayin (or whatever it may be called for Gentiles) from Gentiles who may not understand that Shabbat can start at different times? (I.e., they know that Jews are not supposed to work on Shabbat, but then they wonder when they see some Jews walking to shul while another observant Jew is driving, and will think someone is not observing Shabbat and report badly about Jews.)


texts: Journals that have “Gd” and “B’H, BS”D”, can I throw them away? Why or why not?

texts:
I know that according to halacha, any notebook (etc.) which has the name of G-d written in it needs to be buried in geniza.
Does the same apply to abbreviations of G-d's name? For example, writing "Gd" B"H (for Baruch Hashem) and BS"D (for B'siyata dishmaya).
Are there sources which discuss whether these abbreviations also need to be buried?


texts:
Where are the origins of calling this Beracha "Kiddush" Levana, and what does it mean?

I have seen that Rabbi Yosef Qafih in his commentary to Maimonides’s Guide for the Perplexed (Vol. 2 Chapter 5 note 15) points out that all earlier sources call this blessing either Birkat Hayarech or Birkat Halevana - not Kiddush Levana “as some sects of Israel mistakenly call it”.


texts:
So I was eating one of my favorite meals -- a bunch of peanut butter and cheese sandwiches, and to pass the time, I looked at the package of cheese. It is "Natural and Kosher" by Anderson International Foods. The particular product is White American Pasteurized Process Cheese.

Among the little "badges" on the side there is one that reads "Cholov Yisroel Koshered at 212 degrees". You can make it out on the top left of the cheese in this picture.

I have a limited understanding of the laws of Cholov Yisroel products and am unsure what it means for the cheese to be "koshered at 212 degrees" and what that would have to do with Cholov Yisroel status.

Is the 212 degrees and a "koshering" part of the Cholov Yisroel? Or the pasteurization, or something else?


texts: What does it mean to be a chosen nation?

texts:
Regarding "choice" "bechira" when there is a choice of a superior option versus a less superior option this is not as much of a choice between two similar options.

That being the case being chosen would seemingly mean there is little difference between a Jew and a non-Jew.

However, despite similarity we know Hashem loves the Jewish people as "His firstborn son" and has high expectations from us to be a "light unto the nations". If we are similar to non-Jews how does this make sense to have such favor and such high expectations from Jews?

If we look at this and say the choice is not regarding the physical differences but a "soul" "neshama" difference and the Jewish soul is holy and unique whereas non-Jews do not have their soul from the same source, then how is this a choice if it is a difference is between unequal options?

How does one resolve these conflicts in regards being a chosen nation?


texts: Why no blessing for husband/father on Erev Shabbos?

texts:
The traditional Erev Shabbos seder includes brachos for the children as well as eishes chayil (which is frequently interpreted as an ode to mothers and wives, although I acknowledge that it was instituted in reference to the Shechinah). But there is no recital in order to honor or bless the husband or father of the family.

I know that in less traditional homes there are some who recite a psalm or something in honor of the husband, probably perceiving the lack of such a reading as an omission.

Why is there no such blessing included in the the traditional order? Is it unnecessary or inappropriate, and if so, why?


texts: PTIJ: May Sauron’s Ring be used for kiddushin?

texts:
May the One Ring be used to be mekadesh a woman?
At least from one perspective, the Ring seems ideal, given the verse:

אַשׁ נַזְגּ דֻּרְבַּתֻּלֻקּ, אַשׁ נַזְגּ גִּמְבַּתֻּלּ , אַשׁ נַזְגּ ת׳רַקַתֻּלֻקּ, אַג בֻּרְזֻם אִשִׁי ק׳רִמְבַּתֻּלּ׃
… One Ring to bring them all and … bind them.

(Chaburas HaTaba‘as I, perek 2)
This implies that the Ring is ideal for creating the bond of husband and wife. Is this reasoning correct?

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


texts: What happens when a man has multiple wives and an estate to divide amongst their kesuvos, but his estate is more than the highest of their claims?

texts:
Kesuvos 93a discusses the case of a man who has three wives, and, for illustrative purposes, the wives’ Kesuvos are for $100, $200, and $300, respectively. The man dies. For the sake of simplicity, I will address the standard cases, as explained in the Gemara, rather than the more convoluted ones that are actually listed in the Mishnah. Further, my explanation of these cases reflects Rashi’s.

Case 1: The man’s estate is worth $100. Since everyone’s claim is at least $100, they all are claiming the entire estate, and as such, they split it equally, that is, $33.33 each.

Case 2: The man’s estate is worth $200. All three widows are claiming the first $100, and as such, they split that equally. However, only the two widows with the larger claims are claiming the second hundred - the one claiming $100 admits that she has no portion in the second $100. As such, only the widows claiming $200 and $300 take a share of this portion of the estate, splitting it $50-$50. Overall, the three widows split it $33.33-$83.33-$83.33.

Case 3: The man’s estate is worth $300. Following the same logic as the previous case, all three widows get $33.33 each from the first $100, two widows get $50 each from the second $100, and only one widow gets money from the last $100 and therefore gets the entire sum. They therefore split the entire estate $33.33-$83.33-$183.33.

And there the Gemara ends.

What happens when the estate is worth, say, $400? In that case, nobody is claiming the fourth $100. Does that mean they split it equally? Does the entire sum go to one widow, and the leftovers to a second widow? Does no widow get it, and it goes to the orphans as their inheritance? If this last option is correct, does that mean that when there’s $600, the estate goes to the widows and covers their claims entirely, or do they still fight over the first $300, and the other $300 are left for the orphans?


texts: How did Saul Die- The Amalekite claims to have killed him

texts:
In Book 2 of Shmuel chapter 1 The Amalekite that tells David of Sauls death.
Did the Amalekite that claimed to have killed Saul tell that to David for his prestige?
Why did he claim to have killed him?
did he in fact kill him (finish him off) or was this a complete lie?


texts: Mishna Berura 471:2:12 says there are those that do not eat Matza starting Rosh Chodesh Nissan. May one eat Matza that is Chometz?


texts: Effect of Maariv being originally optional

texts:
Is there any practical application of the fact that maariv was originally instituted as an optional prayer, and only later became binding because it was universally accepted?

Full disclosure: I once heard that because maariv was originally optional, therefore if one would get undressed for bed and then remember that he hasn't davened yet, he would be exempt from getting dressed again to daven. I would like to find this source, and any other practical results of this prayer's origin.


texts: Cleaning a Talis together with silver Atora

texts: Can I wash my heavy wool talis together with the silver Atora,what happens if I won’t remove the Atora? I will appreciate if anyone can assist me,thank you!


texts: Why still keep two days of Yom Tov outside of Israel?

texts: Why do we continue to keep two days of Yom Tov outside of Israel? The reason for two days was revelant during the temple era as we needed two witnesses to see the new moon. But today, with no Temple for witnesses to come too and a fixed calendar which tells us when the new moon is for hundreds of years, keeping the second day seems like an unnecessary hardship.


texts:
It has been documented that there is a group of righteous people called "The Nistarim". I am not referring to the lammed vav tzaddikim of the Gemara (Sanhedrin 97b, Sukkah 45b). Rather, a mystical brotherhood whereby the leader goes by the name Baal Shem (see here for wiki article and here for chabad article).

My question is twofold:

What practices did/does this group engage in?
Although all the info I could gather online seems to suggest this group formed around the time of the emergence of Hassidut, I have been told by a particular Chassidic Rebbe that his tradition is that this group dates back to the times of Rabbi Akiva, and the purpose of their continued efforts is to bring back prophecy to the Jewish people through meditative techniques passed down from generation to generation, dating back to Talmudic times, in an attempt to usher in the Messianic era. Does anyone know of any material on this subject?