texts: Are there any minhagim which people do on shavous night as a substitute for staying up all night? I just want to know if this type of minhag exists or existed.


texts: What happened to the remains of Noah's ark?

texts:
According to Josephus1, the Ark of Noah was visible in his day:

  The Armenians call this place The Place of Descent; for the ark being saved in that place, its remains are shown there by the inhabitants to this day.

Is this mentioned in other classical Jewish sources, such as in the Talmud or in the Midrashim?

1. Antiquities of the Jews, Book I, Chapter 3:5


texts: Can one have a relationship with a deceased rebbe?

texts:
Shalom fam,
Longtime fan of this forum, but this is the first time I’ve ever posted.
Anyhow, is one able to have a relationship with a deceased rebbe?  Meaning, can one learn Torah from a deceased rebbe through the texts or even videos they have left behind?
I ask because a core aspect of Judaism is the talmid-moreh relationship.  But some groups pledge their allegiance to rebbes who are no longer around b’guf.  Is that allowed?
Thanks,
Jesse


texts: Why does  Pinchas who is Eliyahu Hanavi (Elijah the Prophet) come to Brissim and what does it have to do with this  Parshas Pinchas?


texts: What cracks disqualify a Shmurah Matzah as whole?

texts:
What cracks disqualify a hand-baked (typically Shmurah) Matzah as whole for the purposes of lechem mishneh and the Seder?

I've been told that:

Cracks in the center of the matzah that do not reach the edge are ok.
Cracks beginning from the edge of the matzah inward are not acceptable.
Whole matzah with a very small piece chipped off the edge are a problem.

Are any or all the above correct? Thank you.


texts:
Rabbi Asher ben Yeḥiel, is usually called "Rabbeinu Asher" or "The רא"ש" (pronounced by most Israelis as "Rosh"; often in North America it is pronounced like the English word "rush"*).  However, today I've stumbled across two unsourced internet references to him that call him "Asheri".  How widely used is this nickname, and are there any others?

Also: How is the nickname "Asheri" used? Does it stand alone, or is it "Rav Asheri" or "HaAsheri" ("The Asheri"), or some other formulation?

*Not to be confused with Rabbi Shimshon, aka the ר"ש, whose name is often pronounced similarly.


texts: Justification for a Religious Party to Participate in a Secular Government

texts:
I can think of quite a few refrains that I have heard or read from anti-Zionist camps saying that joining the (secular) Israeli government which has a hand in certain aveiros is prohibited due to various Torah problems, referred to as "Mesayei'a Ovrei Aveirah", "Machazik Yedei Ovrei Aveirah", "Al Tischaber Larasha", etc.
(In short these mean not to associate and help people who violate the Torah.)

While some may believe that the secular government may not be "Ovrei Aveirah", there are many parties in Israel that participate in the "secular government", who probably believe that others who they work with are in fact "Resha'im".  What is the traditional response to these questions? (Please link to essays, books, shiurim, etc. as sources.)

Do they simply say that the pros outweigh the cons, or do they have a reason why these concerns are invalid?


texts: Trying to understand what Rambam says about duchaning in a minyan of kohanim

texts:
Mishneh Torah Hilchot Tefilla 15:10 (:9 according to some):

  נְשִׂיאַת כַּפַּיִם בַּעֲשָׂרָה, וְכוֹהֲנִים מִן הַמִּנְיָן.  בֵּית הַכְּנֶסֶת שֶׁכֻּלּוֹ כּוֹהֲנִים, כֻּלָּן נוֹשְׂאִין אֶת כַּפֵּיהֶן; וּלְמִי הֶן מְבָרְכִין, לַאֲחֵיהֶם שֶׁבַּצָּפוֹן וְלַאֲחֵיהֶם שֶׁבַּדָּרוֹם; וּמִי עוֹנֶה אַחֲרֵיהֶם אָמֵן, הַנָּשִׁים וְהַטָּף.  וְאִם נִשְׁאָר שָׁם עֲשָׂרָה כּוֹהֲנִים יָתֵר עַל אֵלּוּ שֶׁעָלוּ לַדּוּכָן--הָעֲשָׂרָה עוֹנִין אָמֵן, וְהַשְּׁאָר מְבָרְכִין.

I'm having trouble understanding what this means. I'm confused about what he means in the last line, especially.

  If there are ten kohanim left in the congregation besides for those who go up to the duchan, those 10 answer amen, and the rest bless. (My understanding)

Why does there need to be 10? Who are the ten? Why wouldn't they go up?


texts: Does the president of the USA have free will?

texts:
I don't remember where but I saw a chazal that states something to the effect of "the (non-Jewish) leaders of the world do not have free will".
I would appreciate someone editing to source this.
So I am wondering A) Does the President have free will
and B) If not then does it matter who we vote for? (Even if we have a chiyuv of hishtadlus, I am asking if the choice will ultimately be effective)
I would like to stay away from the fundamental discussions of bechira that underlay my questions and stick with this particular point.
Thanks!


texts: Can one volunteer to be put in a situation which will require breaking shabbos?

texts:
I know that pikuach nefesh, saving a life, can push off Shabbat (which I understand to mean, can excuse breaking rules on Shabbat).  If I am one of a group of Jews who could do the life saving, should I volunteer to be the one who will have to break Shabbat or should I either let someone else volunteer (because my participation is not a sine qua non) or let the situation develop until I am the only choice?

And what if waiting for anyone else volunteer, or letting the situation develop might then preclude any life saving -- should I jump at the role before I am the only choice because the opportunity is inherently important, or not, because one should not put oneself in the situation which then has to be excused via invoking pikuach nefesh?


texts: If you, for some reason, must eat food you despise and will gain no enjoyment from it do you still need to make a bracha?


texts: Settling in the dangerous areas in the West Bank

texts: Why is it permissible (or is it permissible) to live in communities in the West  Bank that are situated in very dangerous areas even if it constitutes a danger to your own life and the life of your family? Does the mitzvah (if there is a mitzvah) of settling in the these far-out settlements somehow overrides this concern?


texts: What is the rationale to continue saying Yekum Purkan in its present state

texts:
In Yekum Purkan, we pray for the well-being of the rabbis in Bavel, the Reishei Chalei, & the Reish Galvasa (commonly pronounced Galussa). This specific prayer for non-existent people and positions seems unique and I wonder why wasn't it amended? See for instance Tur Orach Chayim siman 188 that the language of Birchat Hamazon reflected various states of pre Beis Hamikdosh, during the Temple period, and following the destruction, by saying build, uphold, our rebuild Yerushalyim. Apparently, this type of amendment was not applied to Yekum Purkan. Why would we not care about uttering words that are not proper? (See Sefer HaChinuch 606 to only pray words that are applicable.)

Note this is not a prayer to return to days of old, but a prayer to uphold the situation as is, even though it doesn't exist.


texts: What was the reason for Job's original success and prosperity?

texts:
The book starts with the description of Job's piety and then his wealth and success:

... That man was blameless and upright; he feared God and shunned evil. Seven sons and three daughters were born to him; his possessions were seven thousand sheep, three thousand camels, five hundred yoke of oxen and five hundred she-asses, and a very large household. That man was wealthier than anyone in the East. Job.1.2

Does this order hint at the fact that his success was caused by his piety or does the book eventually teach the lack of connection?


texts:
Is there any reason behind whether people use a stemmed kiddush cup or not? Does it have to do with minhag? Kabbalah?

I would have thought that some people who have a minhag to put their palm under the cup would used a cup without a stem, but I've seen people do this with a stemmed cup, which seems unsteady.


texts: What is the order of Mitzvot in Rambam's Sefer Hamitzvot?

texts:
What is the order of the positive and the negative Mitzvot in Rambam's Sefer Hamitzvot?

While some are grouped together, are they all ordered by any logic?


texts: May one have augmentative cosmetic surgery?

texts:
I realize much of the discussion on plastic surgery can be found in the answers to this question. However, the actual question was only addressing nose surgery. I would like to to know:

If there are any modern (no older than 10 years) teshuvot regarding cosmetic surgery. Most of the teshuvot quoted in the aforementioned question are nearly 50 years old. Societal demands and medical dangers involved have certainly changed.
Is there a differentiation between cosmetic surgery to "fix" something (ie shorten a nose) as opposed to augmenting something that is not necessarily "broken" (ie breast implants).


texts: "Ashkenazim" and "Sephardim," for example

texts:
Please excuse the crossword-puzzle-clue style of the title...

What is a or the technical name for the distinction between Ashkenazim and Sephardim, and/or the class or category that both of these labels belong to?

I have seen them referred to as "groups," "subcultures," "ethnic groups," or "divisions," but none of these labels seems very precise. What is? (English or Hebrew.)

Zero points for "isotopes," "moieties," or "Why would you need a term?"

Related: The Split Between Sefardim and Ashkenazim


texts:
Obviously there are certain restrictions as to what one is allowed to throw out and what one must put in שמות.

To what do the laws of שמות apply? Can I throw out a Kipah?


texts: Can a gentile pronounce a blessing for a Jew? Are there songs I can sing that will bring peace?

texts:
As a chaplain I sing Christian hymns for those who are dying and for the family after death, while still present with the one who died.  There is also a final blessing.  It brings a deep peace for the person before they die and for the family after death.  They join in the hymns and prayer.

Are there songs that will bring strength and peace for Jewish men and women that will do this?  Can I as a gentile sing these songs and am I authorized to pronounce a final blessing?  In the Catholic church, only the Priests are authorized for the sacraments.  Please help me honor these precious souls and bring them peace and strength.


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Halachic issues with using a frozen river as a mikvah

texts:
One hears a lot of legends about women who went to extraordinary lengths to go to mikvah in difficult times. One popular story is about a woman who would make a hole in a frozen river and tovel in the water. This story is told--usually by women to women--with great respect for, and endorsement of, the woman's deed. It is often told that she was blessed with numerous children as a result.

It would seem, though, that jumping into a frozen river through a hole in the ice is a huge danger to life and would ordinarily be forbidden as a sakone.

Is there any halachic justification to do such a thing? If not, why are this woman's actions celebrated even now?

BONUS: What would be the halachically correct thing to do in a situation where the only women's mikvah option is a hole in the ice?


texts: Custom to specifically have whiskey after fish because of danger

texts:
The Rema (YD 116:3) says to eat something and drink something between having fish and meat.

Many have the custom to specifically make a lechaim between fish and meat, meaning they have something alcoholic, like whiskey.

Tosafos (Moed Kattan 11a, brought by Rabbi Akiva Eiger to YD 116:5) say it's dangerous to drink water after fish. Someone told me this is the source for the custom that some who fulfill the Rema specifically have whiskey instead of water. I was wondering if this explanation is brought anywhere.


texts:
The end of parshat Vayechi has Yosef requesting that he be buried in Cana'an. At the end of book of Yehoshua, we see that he was buried in Shchem.

Where were the other brothers buried? Beginning of Shemot implies that they died in Egypt, but we're they all buried there, too, or were any remains carried into Cana'an?


texts:
We're struggling with 1 Kings 9, in particular verse 3 vs. verse 7. In verse 3:

  “I have consecrated this Temple which you have built to place My name there forever, and My eyes and My heart shall be there at all times."

But then, right after, in verse 7:

  "and this house which I have made sacrosanct for My Name will I dismiss from My presence"

Checking online I see this mostly interpreted as an either/or, but there are a lot of other places in the texts where we see "if [x] then [y] else [z]" whereas here it seems to be "Hey, this is for ever" and then "If you do this, it isn't for ever."

To me, it sort of reads like a contract, where the early clause is setting up all the good things, and the later clause is setting up all the conditions and consequences of violating the contract. But I can't really back that up. Any thoughts/references that might clarify?


texts:
Within 1 Samuel 16 verses 14, 15, 16, 23 and 18:10, 19:9 etc.. is speaking about a ruach rah, likewise in Judges 9:23 a ruach rah is mentioned of which the verse tells us 'vayishlach Elohim וישלח אלהים , from this verse it seems (at least in many translations of the verse) that this ruach rah was sent by G-d.

1 Samuel 18:10 reads for example, when refering to this ruach rah: vatitzlach ruach Elohim ra'ah el.. ותצלח רוח אלהים רעה אל , in translations refered to as comming upon (and in other times leaving, just as is the case with the ruach Elohim) Saul.

The New International version for example translates the verse from Judges as that HaShem stirred it up.

How should I understand this ruach rah, is it being sent and taken by G-d or is it something from inside people, does it imply both?


texts: Difference between oz vehadar regular shas and the murchevet edition?

texts: What are the differences between Oz Vehadar regular shas and the murchevet edition? Also has anyone seen the handcrafted chosen has that's 4500 NIS? Is it very nice? Thanks


texts: PTIJ: Meaning of roshei teivos "PTIJ"? ר”ת פתא"י - מי יודע?

texts:
I keep seeing roshei teivos on the site and, being comparatively uneducated, can't make heads or tails of most of them.
For example, one that I have seen on this site is "PTIJ" (which I assume refers to פתא"י or the like in Hebrew).
There is always a lot of discussion going on about what PTIJ doesn't mean, but no one has said what it does.
Since this is a Torah site, I assume it refers to a concept in Torah. So I ask: to what Torah event or concept does פתא"י refer?

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


texts: Threw someones esrog on the floor on chol hamoed

texts: If someone took someone's esrog on chol hamoed and threw it on the floor and the pitum fell off. How do we evaluate how much the damager has to pay the damagee? Since on the second day (chol hamoed with bracha) one can use an esrog without a pitum bshaas hadchak how would we evaluate the payment due to the damagee. A big factor would be that the damagee paid alot becuase of the pitum.


texts: When did the custom start to fast Tannis Esther on 13th Addar?

texts:
This question is not a duplicate of Tannis Esther reason because it is not a question of the reason just about the time.

In Megilat Taanit it is mentioned that people should not fast on the day before Purim: https://he.wikipedia.org/wiki/מגילת_תענית

Furthermore as we can see here:

http://tora.us.fm/tnk1/ktuv/mgilot/tklt_avrhm_tanit.html

In Masechet Sofrim there is a citation:

  שלושה ימי הצום אין מתעניין אותם רצופין אלא פרודין; שני וחמישי ושני. רבותינו שבארץ ישראל נהגו להתענות אחרי ימי הפורים מפני ניקנור וחביריו [2], ועוד שמאחרין בפורענות ואין מקדימין (מסכת סופרים פי״ז,ד).

It looks like the minhag was to fast after Purim and not before because of the victory of the Jews against Nicanor.

In the Talmud Bavli, there is no direct mention of this fast (יום קהילה לכל does not look for me as a real source, as far as this is just cited indirectly and furthermore just a valid source according to Rabenu Tam and not Rashi or the Rambam). So my question is when did we start to fast on 13th Addar.

The earliest source I am aware of is שאילתות דרב אחאי גאון but this is from the eight century, which is about 1300 years after the story of Purim. When did the custom start?


texts: Can a shaliach buy food to give as mishloach manot?

texts:
I understand that Mishloach Manot needs to be ready-to-eat food (according to most opinions. There are some that say that raw meat is fine.)

Mishnah Berurah (695:18), who quotes the Binyan Tziyon as being in doubt whether one fulfills without a shli’ach. (Thanks to DonielF for reference.)

According to this opinion, is it OK if someone gives his shaliach (aka "errand guy / gal") his / her credit card and instructs him / her to buy catered food and deliver it to someone? Does that fulfill the mitzvah, or does the person hav eto giv ethe shaliach only food to be delivered?


texts: Why are so many of the sacrificial procedures discussed twice?

texts:
There are two passages in the Torah which detail the laws of a korban chatas (sin offering), one in Parshas Vayikra and the other in Parshas Tzav. These two passages are very close to each other; why did the Torah discuss it twice, and in two different places?

The same is true regarding the Asham (guilt-offering) and Shalmei Nedava (involuntary peace-offerings), that those sacrifices are discussed in both Parshas Vayikra and Tzav, albiet in slightly different ways. Why?

(I'm not asking about what halachos are learned out from this repetition or from the second paragraph, but why the Torah needed two paragraphs a few chapters away from each other to teach us these laws)


texts: Is there a specific way that tzitzit need to be attached to the garment?

texts:
I have always seen tzitzit attached to a garment via a hole (or two holes) through which it is "laced" through and tied.

Is this the only allowable method? Can tzitzit be attached by using a staple, or sewn into the garment using thread (without the big hole) or using Velcro or some other method?

An example, of attaching - Fold the bundle in half (like you do using the hole) with each half hanging over the corner of the garment. Use a thread or staple to attach the two half corners, and then start the twists and knots from that point.


texts:
If the only minyan for Kabbalat Shabbat/maariv davens two hours after tzeis (in the winter), is one required to wait to daven b'tzibur, or is there leniency to daven at tzeis without a minyan so that one can eat the seudah earlier - at 5:30PM rather than at 8:30PM (for example)?

This question is based within the position which forbids eating a meal before davening maariv. In other words, what is preferable, davening at tzeis alone and making the seuda as soon as possible, or waiting to daven b'tzibur, all the while allowing two hours of Shabbos to pass when one might be hungry and tired?


texts:
I recall hearing that it is preferable for a minyan to include transgressors.  I am seeking a source.

Update: The answers have provided some Talmudic sources.  Is this mentioned in the Shulchan Aruch?  Mishna Berura?


texts: Can I write any of HaShem's Hebrew names in pencil, in my Siddur? Any of his "Hebrew" names that is, not English.


texts: Questions on Breshit 50:8 - Who went to Ya'akov's funeral?

texts:
Breishit 50:8 lists regarding who went to Ya'akov's funeral

  and all the house of Joseph, and his brethren, and his father's house;
  only their little ones, and their flocks, and their herds, they left
  in the land of Goshen.

If it says "and his father's house", doesn't that include everyone else - Joseph, the brothers and all their children?
If all of the father's household came, what does the end of the verse mean by saying that the little ones stayed behind? Is this a contradiction?
Assuming an answer to 1 & 2 that explains that the children were excluded (then, again, the verse, itself says that), who was watching them, without the parents there?


texts: What seforim or books were written on the Torah approach to modern-day philosophy such as humanism or classical liberalism?

texts: Although I have seen paragraphs here and there in various books explaining the torah hashkafa on specific values (i.e. Rav Kook, Rav Illowy, Lord Sacks on slavery), I have yet to seen a book that holistically describes what the torah approach is to modern-day western values. For example, do we try at all to reconcile Torah with our modern day moral conscience, or are we supposed to derive all our values organically from the Torah and let the chips fall where they may.


texts:
On Shabbos, a container of water spilled on my carpet.  Conventional wisdom is to throw baking soda on the wet area to soak up the liquid to protect the carpet from odors (I don't know if it actually works)  Is this permitted on Shabbos?

[My thought process regarding the melachos:

Dash:  Applies only if you want the liquid.  Here, not only do you want to get rid of the liquid but it doesn't look like dash since the water is subsequently absorbed into the baking soda.

Borer:  Applies only if the carpet is being "purified".  Here, you're mixing baking soda into the carpet.

Libun:  The baking soda is causing the opposite.

Lash:  I don't think the baking soda forms into one mass, though I've never tried]

Any thoughts?


texts: Earliest source for dipping apple in honey on Rosh Hashana

texts:
What is the earliest source for the custom of dipping an apple in honey on Rosh Hashana?

(It is found in the Tur (Siman 683), the Abudraham (quoted by the Rama there) - believed to be a student of the Tur, and the Maharil (who lived about 50 years later). I am searching for any possible earlier source than these.)


texts:
I am slower than the shlichei tzibbur in my shul at Full Tachanun (Shacharis Mon, Fri). I usually get about half-way through by the time they start taking the Sefer out.

Do I keep going, ignoring the taking out sefer section?

Do I just pause for the kria and keep going in between leining and after?

Assuming it is correct to keep going in tachanun, if the sefer is being walked to the bima and I am during nefilas apaim, should I stand? Stand and lean on a shtender with nefilas apaim?

If I know I can't make it through all of tachanun by sefer time, should I skip parts to ensure I arrive on time?


texts: Can a Jewish news-provider purposefully lie to Jews?

texts: Over this summer, I have seen a number of websites claiming to be Jewish newssites disseminating blatantly false information, particularly about Israel. Whether or not these sites represent Israeli interests is not important, but is it halachically viable for a news-source to knowingly spread misinformation?


texts: Why does Ya'aqov refer to Paddan-Aram simply as Paddan?

texts:
If I'm not mistaken, Paddan-Aram is only ever referred to by its full name (i.e. Paddan-Aram). Nevertheless, Ya'aqov Avinu at the end of his life, refers to it simply as Paddan (Bereshit 48:7):

וַאֲנִי | בְּבֹאִי מִפַּדָּן מֵתָה עָלַי רָחֵל בְּאֶרֶץ כְּנַעַן בַּדֶּרֶךְ בְּעוֹד כִּבְרַת אֶרֶץ לָבֹא אֶפְרָתָה וָאֶקְבְּרֶהָ שָּׁם בְּדֶרֶךְ אֶפְרָת הִוא בֵּית לָחֶם
As for me, when I came from Padan, Rachel died to me in the land of Canaan on the way, when there was still a stretch of land to come to Ephrath, and I buried her there on the way to Ephrath, which is Bethlehem.

Why the omission of the suffix "Aram"?


texts:
In the end of the Amidah, in Ose Shalom, we bow to one side, to the other side and to the front, this is also done in the end of Lecha Dodi. I've always done this starting with left and then right (in both cases). But I've seen that some people do it the other way around.

Is there a correct order for bowing in these two cases?


texts: Why do Jews believe they can hasten the coming of the messiah even though they failed to stop the destruction of both the first and second Beis Hamikdash?


texts: The reason given for not eating fish and meat together is due to Sakana. In current times it does not seem to be a Sakana, (Nishtanu HaTeva). Would you be allowed to eat them together? If not - why not / If yes - why yes?


texts: Why is it that in Parashas Pinchas we see the reward of Pinchas (Bamidbar 25:7), even though his to-be-rewarded action was in Parashas Balak (Bamidbar 25:12)? Why wait a Parsha to say what reward he received?


texts: What's the reason for specifiying animals only at Refidim?

texts:
When B'nai Yisra'el arrived at Marah, there was no drinkable water. Their complaint was "simple" - "What will we drink?" (Shemot 15:24). No mention about animals.

In Shemot 16:3, they get a bit more specific by saying, "...to kill this entire congregation in famine." They didn't mentioned their animals. Did they still have animal food around, that they weren't concerned about this, yet?

When they arrive at Refidim, they specify, "Why did you bring us here ... to kill my children and my cattle in thirst?" (Shemot 17:3) Why mention the animals, here, and why only regarding water? (Possibility - Did they feed mahn to the animals?)


texts: Fasting on the wedding day - when getting married right before or after a fast

texts: When a person gets married a day before Yom Kippur or a day after Tzon Gedalya - does he/she have to fast two days in a row?


texts:
When a particular non-Jewish law is inconvenient, and no harm seems to be done to anyone by ignoring (breaking) it... is one required still to keep it? If so, or if not, why? This question specifically relates to situations where Jewish law would actually allow the action, but would not actually give any good reason for overstepping the government law.

I just want to understand how this is thought about in Jewish law and philosophy.


texts: Sefardim and Ashkenazim switching traditional sources

texts:
The Taz in siman 671:1 writes concerning how many menorahs to light in one's household, the Sefardim who light only one act in accordance with Tosafos and the Ashkenazim who light one for each family member act in accordance with the Rambam. The Taz calls this a novelty and ends off saying "this is something we don't find anywhere else"

  ובכאן יש חידוש במנהג שהספרדים נוהגין כתוס' כמ"ש [ב"י] והאשכנזים כרמב"ם וזה לא מצינו בשאר מקומות:

Whether or not the Ashkenazim are actually only acting in accordance with Rambam or not, (see Mishbitzos Zahav who suggests since we light inside in separate places, we are acting in accordance with Tosafos as well), I am curious if there actually are any places where this flip has occurred.

Do we have any instances where Sefardim are obviously ruling in accordance with Tosafos while Ashkenazim rule obviously only according to Rambam?

Although there are other prominent Sefardi and Ashkenazi sources we can ask this type of question about, I'm limiting it to these two both to keep the question manageable and also because that is how the Taz started this whole idea.


texts: Are fermented grapes (not wine) subject to yayin nesech?

texts:
A friend of mine asked me a question over Shabbos, and I didn't have an easy answer for him.

Let's say that someone had some old grapes that fermented by themselves, so that they're now a kind of wine, but not anything that a person would necessarily drink. There's alcohol content, sure, but it doesn't look good, and it doesn't taste good.
Is such wine subject to yayin nesech (the prohibition to drink wine from gentiles, due to concern of idol-worship)?

I suppose the question hinges on whether the prohibition has to do with the alcohol content of the liquid, or whether people call this liquid "wine."

I'm thinking that it's probably not a problem, because it doesn't feel very likely that such wine would be used to worship, as it's certainly not quality wine, but I'm curious to know if something like this has been discussed in halacha.


texts: Why skip from one Shimon ben Gamliel to the next?

texts:
The first chapter of maseches Avos goes through the mesorah from Moshe Rabbeinu through the zugos  who are all mentioned by name with no gaps, culminating with Rabban Shimon Ben Gamliel and his grandson Shimon ben Gamliel.*

My question is, why not list the leader ( let's assume it was Gamliel of Yavneh) in between the two? I can't assume he had nothing to say. There was a fifty year span of time from the death of Shimon ben Gamliel 1 until the birth of Shimon ben Gamliel 2. This was the period of time referred to as the second and third generation of Tanaaim, why just leave it blank?

The next chapter begins with Shimon ben Gamliel's son Rabi Yehuda HaNassi so again, there is no gap there.

*This last Shimon ben Gamliel is not the same personality as the one in the second to last mishna as pointed out by Tosafos Yom Tov. The fact that it writes his name and doesn't say הוא היה אומר should prove this correct.


texts: Which benchers have the harachaman for the state of Israel?

texts:
Which benchers include the line: "harachaman hu yivareich et medinat yisrael, reishit tzmichat geulateinu"?

Which include a harachaman for chayalei Tzahal or for peace between bnei Sarah and bnei Hagar?


texts: Source for needing to say “Boruch hamavdil ..” before doing a melacha after Shabbos

texts: I believe that after Shabbos  one must say “Boruch hamavdil bein kodesh lechol” before doing a melacha. Please can someone supply a source for this?


texts:
I read somewhere that a mechitzah is technically something required only in a shul. Is there a halachic source for this?
I read somewhere that the concept of mechitzah has been extended to include weddings etc. to prevent kalus rosh. Where is the halachic source for this?


texts:
I'm looking for a comprehensive summary of the halachas of shemiras einayim (guarding the eyes).

I am not looking for those things which are midat chasidut (extra piety) but rather only those things which are binding halacha.


texts: What do you do if there is no Levi or Bechor to wash the Kohain's hands?

texts: What do you do by Duchaning when there is no Levi or Bechor to wash the Kohain's hands?


texts:
I had taken for granted that packaged foods marked with just "K" are not necessarily kosher--that is, that "K" is not a real hechsher--because the company prints that symbol itself, and it does not necessarily indicate rabbinical supervision or sanction. (Certain items marked "K" are on kosher lists; these, like other items on relaible lists, are OK.) Or so I thought.

However, I have been seeing some discussion to the effect that there may in fact be some meaning to some uses of the "K" hechsher. Moreover, I have found products with just "K" in a grocery store in a frum area in which they do not even sell non-cholov-yisroel milk. (When I asked whether the product was kosher, the frum man working at the store pointed at the "K.") So what's the deal? Is [some] food under the "K" hechsher actually kosher? What is the provenance of the hechsher, and how do I know what I can eat from it?


texts: Why is the total count of Noah's life 950 years when the year of the flood took a full year cycle?

texts:
The Posuk says that Noah was 600 years when he went into the Teivah (Bereshit 7:6,11). Rashi (Bereshit 8:14) and the rest of the Mefarshim say that the flood took an entire year to complete. The Posuk then says that Noah lived another 350 years after the flood (Bereshit 9:28). That should put his final age at 951. Why then does the Torah (Bereshit 9:29) say he died at 950?

I have a feeling that that I heard once that the flood wasn't counted as part of the cycle of the world but I am not sure if that will help define a persons total age.


texts: Sefer similar to Yalkut Yosef for Ashkenazim

texts:
Yalkut Yosef is a revolutionary work for the Sefardic world. He covers every aspect of practical Halacha as understood by his father Hacham Ovadia (who mostly follows the Shulchan Aruch) and applies them to modern day situations. He is extremely comprehensive and generally brings down every relevant opinion in his footnotes. He does all this in a clear, understandable, and easy-to-read manner which targets a wide range, from the Talmid Hacham to your average layman.

Is there a Sefer like this for Ashkenazim? The Mishna Berura (Biur Halacha and Shaar HaSiyun) are more for Lamdanim to learn from. What's great about Yalkut Yosef is that everyone can learn from it.

I even was speaking to an Ashkenazi Yeshiva Bochur about this today.


texts: I have several Le Creuset pieces - Dutch ovens and casseroles - that I inherited.  They have not been used for 15 years, but definitely were used for non-kosher cooking; it's safe to assume they might have had pork cooked in them.  My daughter keeps kosher, and I would like to pass them on to her.  Is there a way for them to be made kosher?  She's been able to find out the answer for pots made of other materials, but not for the enamelled cast iron of Le Creuset.


texts: How does "everything is from heaven aside from fear of heaven" apply when others are doing the wrong action?

texts:
There's an idea in Judaism that says "HaKol BeYedei Shamayim Chutz MiYirat Shamayim," "Everything is in Hashem's hands except fear of Heaven" (Berachot 33b and Megillah 25a)

This means that everything is predetermined aside from your choice of right or wrong.

How does this work when someone else chooses to do wrong and you are involved in that situation. Since their choice to do wrong is not predetermined does that mean that you - the person involved - can get into a non-predetermined predicament?


texts: Who was the King of Cheshbon (in the Torah)?

texts: Who was the king of Cheshbon, mentioned in Bamidbar?


texts: Moshe appointing leaders & judges - different accounts in Yitro & Devarim

texts:
I am trying to reconcile the events leading up to Moshe's decision to appoint leaders for the people (heads of thousands, hundreds, fifties and tens.) It seems that we get two different stories.

In Shemot 18:13 - 17, Yitro sees that the people are standing waiting for Moshe to resolve cases for them. He says to Moshe, this is a huge task for you and a burden to the people, you can't do this alone. Then, in verses 19-23, he advises Moshe to appoint heads of different divisions. Moshe listens to Yitro's advise (verse 24), and does this.

In Devarim 1:12, Moshe complains that the people's burdens are too large for him, and he advises the people to find smart and renown people. This seems different from Shemot, where it seems that Moshe found these people.

Next, in Devarim 1:14, the people tell Moshe, "This is a good idea". In Shemot, it doesn't seem that Moshe asked for the people's approval of the idea. It seems that he realized on his own that Yitro offered the right advice.

Lastly, Rash"i's comment on Devarim 1:14 seems negative. He says that the people should have said, "No, we'd rather learn directly from you." It seems that this was the people's fault that they agreed to having separate heads. I don't see how Rash"i arrives at faulting the people. In Devarim, it seems clear that Moshe himself decided that he needed help. In Shemot, he was listening to Yitro's advice.

How do we reconcile these seemingly conflicting stories?


texts: What was the volume of oil for one day's lighting of the Menorah?

texts:
Large jars for storing oil or wine were common in Judah.  For 100’s of years, oil and wine were the commodities that were used to pay tribute and taxes.  Many storage jars were standardized and may have held 40-50 liters of product.  I am curious if the single cruse of oil was of this character.

Storage Jars From Ramat Rachel

In The Talmud Shabbos 21b it says:
ולא מצאו אלא פך אחד של שמן שהיה מונח בחותמו של כהן גדול ולא היה בו אלא להדליק יום
אחד

And only one cruse of oil was found which lay with the seal of the High Priest and there was only enough for one day’s lighting.

How much oil did the jug contain for one day's lighting?

The artifact, a clay seal the size of a button, is inscribed with the Aramaic words meaning “Pure for G-d.”
Photo Credit: Israel Antiquities Authority


texts: Practically speaking, how should I cover my hair?

texts:
I belong to a liberal community where married women do not cover their hair. But occasionally I visit other communities  (generally Modern Orthodox or Lubavich) for Shabbat and I would like to fit in when I do (meaning I don't want to stand out and I don't want to make others uncomfortable).  I do not have the automatic fashion sense that is often ascribed to women.

I've seen women wear scarves, caps that they can tuck their hair into (like snoods, but solid), and dressier hats that cover some but not all hair.  Assuming that I want to use either a scarf or a cap for simplicity and cost  (I assume the dress hats are expensive), what is the easiest thing that I can do to fit in, with my medium-long hair that I'm not going to cut?  I recently tried to cover my hair with a scarf (tied bandana-style, with the knot behind my neck) but couldn't quite figure out what to do that would stay in place, and it left a lot of hair showing.  The caps I've seen some women wear seem like they'd be big enough to stuff my hair into, but I'm not sure where to shop for that and if there are any tricks to wearing them.  I'm a little too shy to approach random women in Kosher Mart to ask these kinds of questions.

Can somebody help me out with some "hair 101 for visitors"?


texts: Who were the pre-Lekh Likha righteous men?

texts:
BS"D

In Hilkhoth Avodhah Zarah  RaMBaM lists the central figures in the transmission of ethical monotheism, and I was wondering if there were any other figures in our mesora not mentioned. Since the list Rabbeinu compiled is mainly to show the chain of transmission from Adam to Moshe (PBUH), was there anyone else that was also as a important figure in the pre-Avrahamic covenant era, such as an Iyov or Yithro (yes, I know they came after, but just as an example)? Here's the list:

"The Eternal Rock was not recognized or known by anyone in the world, with the exception of a few individuals. For example:
Hhanokh,
Mthushelahh,
Noahh,
Shem and Eiver.
The world continued in this way until the pillar of the world  Avraham our father was born" M"T Hilkhoth Avodah Zarah  1:8 (halakha 2 in the Vilna).


texts: כל מקדש שביעי כראוי לו and כל שומר שבת כדת why are we saying the same thing twice

texts: כל מקדש שביעי כראוי לו and כל שומר שבת כדת why are we saying the same thing in diffrent words twice it is the same idea what does one statment say that the other does not what does it add?


texts: I know that I may not eat general wine from the store (as opposed to wine that's certified kosher). Can I also not derive other benefit from it? Specifically: Can I give it as a gift to a non-Jewish neighbour?


texts: Where can I find a complete Shulchan Aruch without too many abbreviations?

texts:
I am looking to buy a Shulchan Aruch, but unlike Buying a Shulchan Aruch, I am concerned with different requirements

I don't want a lot of abbreviations. I have spent some time learning Yoreh Deah already, and I found it one of the more difficult things to deal with (especially when preparing beforehand)
Should not be expensive
Has to be a complete set
Clear printing. Does not have to be large, but can't be fuzzy, or misaligned, or overall just terrible to read (think of all the very old gemara printings. Not like that)
Has the Tur
Doesn't matter if it has the Tzurat Hadaf.

The order is listed in what I care about most to least.

Are there sets that match this?


texts: If someone does not care about it, does Ayin Hara affect him?


texts: Being able to hear yourself while reading along with the ba'al koreih on Purim

texts:
I was told that on Purim when one reads the megillah with the ba’al koreih, only the ba’al koreih's voice should be audible to him and not his own.

Where is the source for this halacha?


texts: Are prayers only accepted when offered in a Synagogue?

texts:
I've always believed that "all prayers are accepted", at least if they're done correctly and with intention. But I was recently reading through Berachot 6a when I read the following:

  אין תפלה של אדם נשמעת אלא בבית הכנסת שנאמר
  A man's prayer is only heard [by God] when offered in a Synagogue ...

Is a man's prayer really only heard by G-d when offered in a Synagogue?


texts: What is the optimal way to make berachot on food when working from home?

texts:
When working from home, what is the optimal way to handle food berachos?
A. Make only one beracha in the morning that will cover all the foods of that type to be eaten during that day at breakfast, lunch, dinner, snacks, etc. Then make one beracha achrona before going to sleep at night.
B. Make a separate beracha rishona and a beracha acharona every single time I eat something, even if this will require me to make the same berachot 20 times a day.
What if I step out of the house for a short period of time during the day? How would that affect the preferred method?


texts: R. Meir and Reish Lakish on Gan Eden and Gehinnom

texts: I remember reading humble statements by both R. Meir and Reish Lakish, saying about themselves that they would probably need to go through Gehinnom to some degree, because of unknown sins and shortcomings. I can't seem to find the source now though. Do you know where it is?


texts: Why does the cave of machpelah have special significance?

texts: Avraham spends considerable money and effort to acquire the cave of machpelah. I think the medrash mentions that Adam and Chava were buried there. My question is,  is the cave of machpelah special because of the people who were buried there, or was that area special and therefore the Avot and Emaot wanted to be buried there? If the cave of machpelah has some sort of significance apart from the people who are buried there, what is it?


texts: Does anyone know where to find a copy of the shirei hayichud online with cut-and-paste capability? I've checked piyut.org.il and HebrewBooks.org, however the only copies I found were with horrible OCR or grainy scans.


texts: Deficient limb(s) - (King David vs Messiah?)

texts:
Around 2015, I read in a Midrashic source - presumably on Sefaria - that either King David or the future King Moshiach (I cannot remember this crucial fact) would have a problem relating to something called an "אבר חסר" or an "אבר קטנות", which seems like a deficient organ, limb or something to that effect. Whomever it was, then prayed (or will pray) and was/is assured Hashem's help and cure.
Does anyone seem to recall anything along these lines that could point me back to the source at long last? I can't seem to locate this now.


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Why is Hashem's name attached to only some of His accomplishments in Tehillim 146?

texts:
Psalms 146:6ff lists twelve of Hashem's deeds:

  עֹשֶׂה שָׁמַיִם וָאָרֶץ
  אֶת הַיָּם וְאֶת כָּל אֲשֶׁר בָּם
  הַשֹּׁמֵר אֱמֶת לְעוֹלָם
  עֹשֶׂה מִשְׁפָּט לָעֲשׁוּקִים
  נֹתֵן לֶחֶם לָרְעֵבִים
  ה' מַתִּיר אֲסוּרִים
  ה' פֹּקֵחַ עִוְרִים
  ה' זֹקֵף כְּפוּפִים
  ה' אֹהֵב צַדִּיקִים
  ה' שֹׁמֵר אֶת גֵּרִים
  יָתוֹם וְאַלְמָנָה יְעוֹדֵד
  וְדֶרֶךְ רְשָׁעִים יְעַוֵּת

  He makes heaven and earth,
  the seas and all that is in them;
  He keeps truth forever.
  He executes justice for the oppressed,
  He gives food to the hungry;
  G-d releases the bound.
  G-d opens the eyes of the blind,
  G-d straightens the bowed,
  G-d loves the righteous.
  G-d watches over the strangers;
  He encourages the orphan and widow,
  and makes crooked the way of the wicked.

Why is Hashem's name attached only to items six through ten on the list, and omitted from the first four and the last two? Is it simply so that each stich has three words apiece,* or is there some deeper explanation?

* Except #2 and #10 (and in the latter, את is short enough to be effectively part of the next word - indeed, they are attached with a makaf).


texts: Relationship between "Tafasta mi'uta tafasta" and Occam's Razor

texts:
The Talmud often invokes the principle of תפסת מרובה לא תפסת תפסת מועט תפסת. (E.g. Yoma 80a) This would seem to be a presentation of Occam's razor. I am looking for confirmation (or rejection) of the idea that the two are identical.
A subset of this question is the source for the aforementioned Talmudic dictum. If it is scripturaly sourced, then presumably it is not the simple logical principle of Occam. For logic is generally prefered to scriptural source. (למה לי קרא סברא היא).


texts: Asher Yotzar - What type of Bracha is it?

texts:
What type of Bracha is Asher Yotzar?

Is it a Birchas HaNehenin (you feel relieved after going)?

Birchas HaMitzvos (as it is the conclusion of eating)?

Birchas Hodaa (for our bodies working properly)?

Birchas HaShevach?

(Please include your sources)


texts: If someone passes away on the first day of Yom Tov - should the burial be done on Yom Tov Sheni? How is it done?


texts:
How Did Moses Build The Bronze Serpent and How Long Did It Take For Him To Do It?
Numbers 21:1-9

And when king Arad the Canaanite, which dwelt in the south, heard tell
that Israel came by the way of the spies; then he fought against
Israel, and took some of them prisoners.
And Israel vowed a vow unto the Lord, and said, If thou wilt indeed
deliver this people into my hand, then I will utterly destroy their
cities.
And the Lord hearkened to the voice of Israel, and delivered up the
Canaanites; and they utterly destroyed them and their cities: and he
called the name of the place Hormah.
And they journeyed from mount Hor by the way of the Red sea, to
compass the land of Edom: and the soul of the people was much
discouraged because of the way.
And the people spake against God, and against Moses, Wherefore have ye
brought us up out of Egypt to die in the wilderness? for there is no
bread, neither is there any water; and our soul loatheth this light
bread.
And the Lord sent fiery serpents among the people, and they bit the
people; and much people of Israel died.
Therefore the people came to Moses, and said, We have sinned, for we
have spoken against the Lord, and against thee; pray unto the Lord,
that he take away the serpents from us. And Moses prayed for the
people.
And the Lord said unto Moses, Make thee a fiery serpent, and set it
upon a pole: and it shall come to pass, that every one that is bitten,
when he looketh upon it, shall live.
And Moses made a serpent of brass, and put it upon a pole, and it came
to pass, that if a serpent had bitten any man, when he beheld the
serpent of brass, he lived.


texts:
I want to be a Mohel.

I learned the Tur - Shulchan Aruch (YD 260-266).

Now what?

What should be my next step?

P.S. I live in Brooklyn.


texts: What is the purpose of the genealogy of Genesis 4:17-22?

texts: What is the purpose of the genealogy of Genesis 4:17–22?


texts: Can אֲדֹנָי refer to a person or just to God?

texts:
In Book of Ezra chapter 10 No.3 the Bible uses the Hebrew word אֲדֹנָי to talk about Ezra.

I thought this word was used only when talking about God.

What does this word mean?


texts: Are there any Sefardic Poskim today that have written a book and discuss the Techelet? If so, can you bring one that is FOR the Techelet?


texts:
I learned that "Kabalat Ol Malchut Shamayim"--acceptance of the "yoke" of heaven (accepting the Heavenly Kingdom)--is refering to G-ds rule/reign and thus means 'accepting the the Authority of Heaven'.

But then I read that (the rectification of the) Malchut and Israel are the same thing, for they are her (Malchut) building and her limbs. She emanates through each and every Jew and she is Klal Yisroel, and every rectification of Israel and their actions occur within her, since they are her spirit that has emanated. (Sha'arei Leshem, p. 86)

What does this mean? Does this mean the Malchut (that is, G-ds reign) acts and  becomes visible through the Jewish community? How should I understand this? We need to become a kingdom of priest and a holy nation (Exodus 19:6) and of course He is our King, but how do we together become 'her building and her limbs'?


texts: Combing the beard on Shabbos vs. weekday?

texts:
It says here that

  One is not allowed to use a comb on Shabbos to comb his hair because one will ultimately pull out hair while combing. This is forbidden even if one will only run through the hair lightly with the comb.

EDIT: R' Sholom Yehuda Gross says (in Ch.1 P.1):

  The overwhelming majority forbid all methods of removing the beard, including the use of sissors (which is sometimes misconceived as being permissible).

(Ch 1. P.3)

  Many poskim [quotes Tosfos, Beis Hillel, Maharsham, Darkei Tshuva) forbid the removal of the beard even by means of a depilatory powder (chemicals applied to the skin to remove the hairs) since this is also viewed as a transgression of the Biblical prohibition against removal of the beard.

Yet, he writes that one is allowed to comb his beard on a weekday.

Why does he allow it? If anything, on Shabbos there should be a bigger Hetter to comb, as one needs a Meleches Machsheves to be considered Mechalel Shabbos. Yet, it is considered to be a psik reisha that one will pull out hairs. If so, why is one allowed to comb his beard during the week?

EDIT This question is only true according to those who say that removing hairs from his beard in any way violates a prohibition.


texts: Why is Purim on Adar II during a leap year?

texts:
On a leap year, when a second Adar is added, we celebrate Purim on the second Adar. I would think it should be celebrated on the first Adar, since the Megillah goes out of its way in several places to identify Adar as the "twelfth month." Adar Sheni would seem to be the thirteenth month counting from Nisan.

So what is the reason that Purim was instituted to be observed on Adar Sheni during a leap year?


texts: Does one fulfill Mishloach Manos by giving food to someone that the sender can eat but the recipient can’t, or vice versa?

texts:
Consider the following cases:

Reuven is deathly ill. He is instructed by doctors to eat pork in order to save his life, so, obviously, he does. But Shimon is a healthy individual and therefore cannot eat pork.
Shimon is deathly allergic to peanuts, but Reuven has no problem with them.

Can Shimon give the pork or nuts to Reuven? Since Reuven can eat them, is it okay, or since Shimon cannot eat them, is it a problem?

What about the opposite case, where Shimon is able to eat them but Reuven is not?

What if Shimon asks Levi to give the Shaloch Manos? Does Levi have to be able to eat the foods?


texts: How do we know that R' Yehuda does not think writing is a good way to remember something?

texts:
The gemara Yoma on page 55a quotes a mishna which has R' Yehuda saying that there were no boxes of money for people to donate for kinei chova offerings because the kohanim could confuse that box with donations for nedava offerings. Abaye suggests writing on the boxes which box is for which kind of offering, but the gemara retorts that R' Yehuda does not hold such inscriptions are useful. The gemara then seems to try to prove this assertion by quoting our mishna and going through basically the same reasoning: R' Yehuda says there is only one stand and the gemara asks why. Evidently because the stands could be mixed up. So why not write which stand is which? Because R' Yehuda doesn't hold this works.
But how is this a proof? The reasoning seems exactly the same as the original point we are tying to prove. If this is a sufficient proof, why did the equivalently structured statement need to be proven at all?


texts:
May the horseradish used for maror be put in vinegar after grating it on Erev Yom Tov and still be used for the mitzvah?

My understanding is that it may not be done.

Is that the case? If so, how do you prevent the horseradish from becoming oxidized (brown) by the seder?


texts: What if you forget Ya'aleh V'yavo on the second night of Rosh Chodesh?

texts:
If one forgets to say Ya'aleh V'yavo on the eve of rosh chodesh, one does not repeat:

  If one remembers immediately after completing the blessing of Retzeh, he should insert Ya’aleh VeYavo there, and then continue with Modim. If one already began Modim, but remembered before moving his feet back at the end of Shemoneh Esrei, he should return to the beginning of Retzeh and continue from there until the end. The preceding is true only regarding Shacharit and Mincha, but if one forgot to say Ya’aleh VeYavo in Ma’ariv, he does not go back, unless he remembers before saying God’s name at the conclusion of Retzeh. The reason Ma’ariv is different is that the Beit Din did not sanctify the new moon at night. Thus, even though one should, ideally, say Ya’aleh VeYavo in Ma’ariv, he does not repeat the Shemoneh Esrei, or even just one blessing, in order to say it (Berachot 29b, 30b; Shulchan Aruch, Orach Chaim 422:1)

From http://ph.yhb.org.il/en/05-01-10/

But what about ma'ariv at the beginning of the second day of rosh chodesh? The day has already been sanctified and established -- we had a full day of it.


texts: Source for prohibition to listen to music during the 3 weeks

texts:
What is the earliest source for the prohibition to listen to music during the 3 weeks?

Is there any dispute as to the timeframe of the prohibition (only 9 days, week of etc.)?


texts: How does one reconcile a duty to warn of bad businesses and a duty to not speak lashon hara? Ex. Yelp


texts:
What specifically is it that defines a loan ( as opposed to an investment / partnership ) and interest ( as opposed to profit ) under Jewish law?

This is what I've come up with:

Regarding an interest bearing loan, it would seem that there are two components which define it:

A non-negotiable guarantee to return the entire amount of capital which changes hands
A guaranteed fixed rate of profit

Regarding an investment or partnership:

There is understood to be a risk that part or all of the capital changing hands might be lost
The rate of profit is not fixed, it fluctuates according to the actual profit made

I'm trying to understand better how heter iska works and part of that is trying to understand the halachic definition of what constitutes a loan.

According to the above website:

  By Torah law, the prohibition of ribbit only applies in a case of "fixed interest" - that is, when the borrower and lender agree at the time of the loan that the principal will be returned with the addition of interest. When the payment of interest is not certain, and it is possible that in the end the borrower will not pay back more than he had borrowed, the interest is only forbidden by rabbinic decree (e.g., karov le-revach ve-rachok me'hefsed).

However, further down the article says:

  Rabbi Moshe Feinstein proposed that it is permissible to lend money at interest to corporations, for the assets of corporations are absolutely separate from the assets of the companies' owners and management. According to him, the focus of the prohibition of ribbit lies in the personal lien - the responsibility which the borrower assumes upon himself to repay the loan. Since a corporation is not a person, and the liability for its actions is cast solely on the company's assets, there is no personal lien, and so no prohibition to lend at interest.

  Rabbi Shlomo Zalman Auerbach came out sharply against Rabbi Moshe Feinstein's ruling, and the simple sense of the Gemara implies that the prohibition of ribbit is not connected in any way to the personal lien created by the loan. It should be remembered that Halakha makes explicit mention of particular bodies to whom it is permissible to lend at interest (e.g., the community)

But it's not really clear to me specifically what's being said here.  Is the idea of the lien identical to the obligation of the borrower to repay in full or is it distinct and in addition to it?  And it actually seems like the fact that one may loan to the community at fixed interest would support Rav Feinstein's position that it's the lien / repayment obligation which is part of defining a loan.

So what, specifically, defines a loan?


texts: May one learn Torah on Tisha B'Av if he enjoys learning anything?

texts:
One is not allowed to learn Torah on Tisha B'Av, as it gladdens a person (SA 554:1-2). However, certain texts, relating to mourning and the destruction of the Beis HaMikdash, are permissible (Mishnah Berurah ad. loc.).

What if even learning these latter texts gladdens a person? Say he enjoys learning Torah regardless of how joyous the topic. Would it still be permissible for him to learn? That is, is it a din in the person, or in people in general?


texts: Can an Israeli who is in the U.S. on 8th Day Pesach eat a Gentile's chametz kosher food?

texts:
Someone has both an Israeli family and a Gentile maid living with a U.S. family in the same house on the 8th Day of Pesach.

During the week, the Gentile has been eating her kosher chametz food in the basement kitchen away from the rest of the rest of the household. The Israelis do not have an 8th day of Pesach, however, because Shabbat immediately follows the end of Pesach, they normally would not be eating chametz in the U.S. family's home.

However, assume that the Gentile has some leftover cold chametz kosher food that belongs to her, and she offers to share her food. Is there any problem with the Israelis eating that food on that Shabbat? Can they eat it at the same table as the rest of the family, assuming that they are careful not to get chametz crumbs all over, or do they have to eat only in the chametz kitchen with the Gentile?


texts: Where do we learn that honey of the 7 species is from dates?

texts: The Torah tells us Israel is "a land of olive oil and honey" (Deut. 8:8). This is interpreted as date honey, not bee honey.  Where in the sources is it taught that this is date honey?


texts: What's the point of the b'dekin at a chasuna?

texts: What does the "b'dekin" at a Jewish wedding accomplish? Does it play anow Halachic role in the marriage? Or is it just some sort of ceremony that's meany to symbolize something?


texts: Auctioning/Sale of Kibbudim on Shabbat / Yom Tov

texts:
Many synagogues have the practice of selling kibbudim (i.e. aliyot, haftorah, opening the ark, etc.) on major holidays, usually via auction. I've been to some shuls where this is done every Shabbat.

A related practice is "pledge drives", where after the Rabbi's speech on a major holiday, the floor is open for people to pledge donations to the shul.

How is this allowed on Shabbat and holidays? Isn't this essentially masah umatan or at least too closely related to matters of money or business?


texts: How do we explain genaelogy differences between Genesis 4 and 5?

texts:
I read in The Collegeville Bible Commentary: Old Testament "Genesis" by Diane Bergant that the similar names in both Cainite and Sethite genealogies found in Genesis 4 and 5 such as Lamech, Enoch, Methushael/Methuselah, and Mehuyael/Mahalael are a result of a single account being edited by both "Yahwist" and "Priestly" sources of the Documentary Hypothesis.  (The DH postulates multiple editors of the text that became the torah.)  The names Irad and Jared are also very similar.

Bergant writes (page 46):

  There are points of conflict between this genealogy (Genesis 4) and the Priestly genealogy in Genesis 5. Some of the Names are repeated (Enoch,Lamech), and some the names are simply variations of names  in the Yahwist genealogy (Mehujael/Mahalalel) and (Methusael/Methuselah). It appears that both genealogies come from a common source that has undergone a long period of transmission.

How does the Jewish tradition understand the strong parallels between these genealogies?


texts:
The gemara in Pesachim 9b states:

  שהטילה נפל לבור
  …..

  חכמים וטיהרוהו מפני שחולדה וברדלס מצויין שם

  (translation from Sefaria) who threw a stillborn baby into a pit, ... and a priest came and glanced   ... a marten and a polecat [bardelas] are found there.

Marten is an arboreal animal, polecat usualy unts in the burrows. They are not scavengers. Indeed the Sefer Haaruch says that חולדה is Martorella (in Italian Marten is martora, martorella is a little marten), he was living in Italia and . Perhaps he says this regarding חולדת הסנאים an animal who lives in bushes. polecat lives on the ground but is not a scavenger. If I remember, Rashi in BK says that ברדלס is putois, polecat in French.

What is the right translation of חולדה וברדלס in the actual context?

Weasel is similar to marten and lives on the ground. Cheeta is also not an animal who pilfers.

From the Gemara in Pesachim we see that Chulda is omnivore, eats meat and bread and eat in its hole. The bardelas is cietd as carnivore and also eat in a hole.


texts: Why did the 10 Brothers tell Yaakov that Yosef had died if doing so would cause him such intense pain & grief?

texts:
Is there any Torah commentary that addresses how Yaakov’s ten sons could have been so cold, heartless and cruel, to cause Yaakov’s intense, 22-year, unconsolable grief over Yosef’s death? What child puts a parent through such hell?
Bereishis / VaYeshev 37:35: All his sons "and all his daughters" tried to console him, but he refused to be comforted. He said, "I will go down to the grave mourning for my son." Rashi says that each of Yaakov’s sons had twin sisters. Yaakov actually had 14 daughters: one daughter was born with each of his sons – except for Binyamin – making 11 and then there was Dinah, and Binyamin’s two twin sisters. They subsequently died by the time Yaakov entered Egypt, as evidenced by the fact that they were not counted in VaYigash as part of the 70 who came to Egypt. Yaakov was therefore a bereaved parent 14 times over for the deaths of his 14 daughters. This makes the brothers' causing their (bereaved) father Yaakov to grieve even worse. What child puts a bereaved parent through such hell - again?


texts: How does Judaism view Near Death experiences? do we believe they are a figment of the imagination, or do we accept them? and if we do accept them, how do we believe stories of people who claim that Yushka came to them?


texts: Source for Rebbe Shimon leaving the Mareh on Lag B'Omer

texts:
The Aruch HaShulchan writes in Siman 493 Sif 7 that it is said on this day (Lag B'Omer) is when R' Shimon Bar Yochai was nistalek (passed away) and when he came out of the Mareh (cave.)

While the first point he makes of Lag B'Omer being the day R' Shimon passed away is of much discussion (See a very good article here on the Seforim Blog from R' Eliezer Brodt that goes through the sources in this inyun and comes out that in the earlier sources there was a printing mistake and it seems to be the earliest makor is in the Sefer Chemdas Yamim.) I'm specifically asking in regards to the second point the Aruch HaShulchan makes that it was on this day (Lag B'Omer) that R' Shimon left the mareh. What is the earliest source for this (before the Aruch HaShulchan?)

(In the article from R' Eliezer Brodt he doesn't address this point and when I asked him personally he said he didn't have any sources for this.)


texts:
The question here Continuing to drink a Beverage after Birchas HaMazon? is a good question. Unfortunately it's been deflected with a bracha she'eino tzricha svara.

Here's a different case. Someone is eating an egg and a coffee for breakfast. The blessing of shehakol (on the egg and coffee) was made with the intention of drinking some of the coffee where he is then, and taking the rest to go, whereas his intention concerning the egg was to finish it in the original location.

When the egg is finished, he should have to make his bracha achrona on it where it was eaten, but then he runs into the issue of the leftover coffee.

Does his borei nefashos automatically end his drinking session?

Can he have explicit intention to have it not apply to the coffee?

Should he rather not make a borei nefashos at all until he finishes his coffee?

(Since people are answering without being aware of something called Holchei Derachim, I would suggest seeing siman 178 siff 4. As the achronim point out it is completely allowed to change places when one's intention was to not be kovea makom in the first location. One continues eating on the new place, with the bracha made in the first place)


texts: Who should recite Akdamut in the synagogue?

texts:
Optimally, who should lead the reading of Akdamut in the synagogue on the 1st day of Shavuot. Should it be:

the chazzan (cantor)
the Ba'al Kri'ah ( Torah reader )
The Cohen (who receives the 1st aliyah)
The gabbai who calls up the oleh
The rabbi
Someone else
It does not matter


texts: Minimum number of days in the first week of the Hebrew calendar?

texts: Does the first week of Nissan have a minimum number of days? Or does it range from 1-7? If it does have a minimum (greater than 1 ..obviously), why?


texts: Beresheit 3:21: What was the material Hashem used to cover Adam and Chava?

texts: I'm seeking a general consensus on what material Hashem used to clothe Adam and Chava. I realize there are various translations stating they were leather or animal skins. Commentaries range from materials like that of fingernails or wool or linen. The Hebrew word used is kotnot but that means gown or garment but does not describe the actual material it was made of.


texts: Why is the Torah written in third person?

texts: I firmly believe that G-d made the Torah, but I wonder why He refers to himself in the third person, while the Ten Commandments are in the first person?


texts: What is the source for the view that the Third Temple will be built by G-d and transported intact to Jerusalem?

texts: I understand that there is a tradition that the Third Temple, may it come swiftly, will be built in Heaven and delivered intact to Jerusalem by G-d when the Messiah comes.  What is the source for this view?


texts:
If I start making a bracha over my pasta accidentally intending to say Shehakol (let's say I made the mistake because I normally just have a milkshake for lunch, not pasta, and I didn't put any thought into it), but I realize my mistake immediately after the shem umalchut ("Baruch Atah, H', Eloh', Melech HaOlam"), can I finish with "Borei minei mezonot" without having made a bracha levatella or transgressed in any way?

At what point is it too late to change my bracha in the following circumstances, and what do I do if I pass that point?

Should be mezonot but I start intending to say:

shehakol? (an appropriate bracha for pasta, at least bediavad)
ha'etz? (totally inappropriate for pasta, but starts with the same word [borei])
motzi? (both inappropriate and does not share any words)
al nitilat yadayim? (so far out of bounds, it's not even funny)
shelo chisar? (ok, that one is kind of funny)

Are there finer distinctions that I'm missing?  Does it make a difference that this is over food versus a different type of bracha?


texts: Is not protesting tantamount to intentionally doing something -- ramifications

texts:
If a Jew sees another Jew about to do an aveira (chas veshalom), and knows that if he speaks in a certain way to protest the action, the other Jew might listen to him, but doesn't do so, is he liable for the other Jew's aveira (chas veshalom)?
If so, is it considered as if the first person intentionally did it, or only accidentally? This may have ramifications for shabbos, for example if a melacha was done on purpose, that person who did it is forbidden to benefit from it (but other Jews are permitted), if it was done by accident, then everyone's allowed to benefit from it after [a certain amount of time at least] shabbos, so if someone saw another Jew about to do an aveira on shabbos (chas veshalom), and could have warned him, but didn't, is he now intentionally liable for the melacha, and therefore forbidden to benefit from it after shabbos, or only inadvertently liable from it (if at all), and therefore permitted to benefit from it?


texts:
According to the Mosaic Law, blood was to be sprinkled on the alters, before the curtains and other places in the temple.

This would result in many places, especially the curtains, being blood stained if not cleansed regularly.

Is there any mention of if and how the temple was cleaned in The Bible, Jewish literature, or elsewhere?


texts: Why don't we say Al Hanisim on other days?

texts: We insert Al Hanisim on Purim and Channukah and that's fine -- each holiday is marked by a miracle. But why is its use limited to those days? Why don't we add it in to bentching and davening on Pesach which is defined by a central miracle (and a milchama that was fought on our behalf)?


texts:
The Alshich on Ki Tetze teaches that until the age of 13 a person has only an evil inclination. The good inclination comes only at Bar Mitzva. Hence, the yetzer hara is likened to an old seasoned warrior (who has total control of the body before the yetzer tov comes), while the yetzer tov is likened to a young lad. (See there.)

The Alshich continues to say that for the yetzer tov to conquer the yetzer hara is a formidable task, and is the "tachlis hagevura" (the ultimate mightiness).

Why did God make a system like this? For free will to be balanced it seems logical that both should exist simultaneously and neither should have any advantage over the other.


texts: Why did Aaron get praised when he was silent upon hearing of the death of his children - wouldn't that seem to be very cold and unfeeling?


texts:
There has been a bit of discussion lately about lucid dreaming. This results from a state of consciousness in which the person dreaming is aware that they are asleep and can now control every aspect of their dream. With the proliferation of augmented- and virtual-reality software, there are now devices that purport to induce this state.

From an aggadic perspective, an opinion is brought in the gemara that dreams are one sixtieth of prophecy (Berakhot 57b), and the gemara proceeds (throughout that perek) to delineate the meaning behind different things that a person might see or do when they are dreaming. If this is so, then what of a person who is experiencing a lucid dream? If they were to deliberately manipulate their dream, would that prophecy still take effect?

Furthermore, if dreams are one sixtieth of prophecy, does that preclude a person from deliberately tampering with them? Are there any sources that discuss this issue?


texts: Can someone trying to convert have mezuzahs on his doorposts?

texts:
When one is going through an orthodox conversion, one is asked to keep all the mitzvoth with the exception of fully keeping the shabbos and putting Tefillin.

I was wondering if this exception also includes the mezouzot. Since one studies the shema in his home everyday. Are there any restrictions on this. I can't seem to find any halachic sources.


texts: Someone who's family sometimes has a certain modest young couple over their house on Shabbos for a meal.His Yetzer Harah can get him excited if the wife is a pretty girl. Would anyone have any good advice for someone in this situation ?


texts: Bootstrapping problem: havdalah ends shabbat (for one who didn't daven ma'ariv) but lighting the candle is melacha?

texts: This answer (originally elsewhere, later merged here) to a question about melacha before havdalah notes that in that situation one should say "baruch hamavdil bein kodesh l'chol" first.  Does that apply to lighting the havdalah candle?  I have never learned that women who don't daven (pray) ma'ariv, but who make havdalah themselves, should do anything special first before lighting the candle, but isn't lighting the candle melacha?  Should a woman who makes her own havdalah always say "baruch..." first and then proceed with havdalah?  Or does melacha that is required for havdalah have some special status that makes this not a concern?


texts: It is well known that the briskers are worried to wear tzitzis on shabbas where there is no eruv because of the opinion of Rebbi (Baal Hamaor). Did Rav Yosha Ber Soloveitchik follow this opinion, or he wore tzitzis on shabbas?


texts: This is a fairly simple question, however, my experience with Google makes it seem much more difficult. What is a good website for getting non-bulk kippot in personal styles (eg. velvet, suede, knit/crocheted, not these cheap, satiny types one might find at many heterodox schuls)?


texts:
I read somewhere that the Talmud says that all prayers from around the world ascend to Heaven from the Western Wall. (i.e. the kosel)

Does anyone know where in the Talmud that it says this?


texts: שהחיינו on baby girl vs הטוב והמטיב for a boy?

texts:
The Shulchan Arach (OC 223:1) writes:

  ילדה אשתו זכר מברך הטוב והמטיב

So when you have a boy you make the brocho of הטוב והמטיב.

Yet, with the birth of a girl the Mishna Berurah tells us that we make the brocho of שהחיינו.

(The Vezos HaBrocho defines the parameters well. He also notes that Sefardim are particular not to say either brocho.)

However, why is it that the brocho is gender-dependent?


texts: Why is it that food cooked totally by a non-Jew - without the participation of a Jew - is not kosher?


texts: Why did Hashem create the world in such a way that a leap year is needed?

texts:
I understand why we have a leap year; to keep the sun and moon cycles in sync, so that Pessach is always in the spring.

That's all technical, as a result of the moon orbiting too slowly - or the sun too fast.

On a philosophical / theological level, why did Hashem create the world in such a way that a leap year is needed?

What does Hashem expect to achieve (or rather expect us to achieve/accomplish) with this extra month?

Surely there's some aspect of Avodat Hashem that depends (or can be improved) by understanding the point of the The Leap Year concept.


texts: Difference between the words zachor and pakad

texts:
What is the difference between the words zachor and pakad?

They are used with what seems like very similar meanings throughout the Rosh HaShanah davening, as well as in the Chumash.

Here are some uses to consider:

Noach and Rochel is recalled with zachor (Bereishis 8:1, 30:22)
Sarah is recalled with pakad (Bereishis 21:1)
It seems like covenants are remembered with zachor (e.g. promise to the Patriarchs to redeem Jews from Egypt in Shemos 2:24 or promise to rescue the Jews from the exile at the end of the curses in Vayikra 26:42)

All explanations I've seen relate pakod to tafkid (purpose, function, task), for example, someone tried to say that zachor is focusing on generic ideas and pakod - on what is a particular person's task in realizing these ideas. This seems to fit Sarah, but does not explain how Rochel could be recalled for childbirth (just like Sarah was) with pakod.

Would someone be able to connect these for me?
Thank you very much for your help.


texts:
My understanding that a To’ein Rabbani is the equivalent of an attorney representing one in the beis din who has the required familiarity and certification of both state law and halacha.

Is this okay Halachikally?
How does one become a Toen?
Is a Toen simply a Dayan who was ordained with Yadin Yadin?


texts: Does minhag hamakom apply to a college minyan?

texts: At my university our minyan davens nusach Ashkenaz. Recently some have expressed the desire to allow the shatz to daven nusach Sefard, under the logic that since there are basically no permanent members of the minyan (since we all graduate eventually), maybe we don't have a minhag hamakom. Is that a valid argument?


texts: What does Exodus 21:28 mean if an Oral Torah was given at Sinai?

texts:
One of the claims Rabbinic Judaism makes is that Oral Torah contains instructions for how to "properly slaughter" animals. The laws of shechitah are not in the Written Torah, yet one of the proofs for its existence is given from Deuteronomy 12:20-21, which says:

  When the Lord your God has enlarged your territory as he promised you,
  and you crave meat and say, “I would like some meat,” then you may eat
  as much of it as you want.
  If the place where the LORD your God chooses to put his Name is too
  far away from you, you may slaughter animals from the herds and flocks
  the LORD has given you, as I have commanded you, and in your own towns
  you may eat as much of them as you want.

This is, in fact, only one of the proof texts that argues for the existence of an Oral Torah.

And yet we read in Exodus 21:28 the following:

  If a bull gores a man or woman to death, the bull is to be stoned to
  death, and its meat must not be eaten. But the owner of the bull will
  not be held responsible.

Keeping in mind the well-known Rabbinic principle that Torah doesn't repeat itself needlessly, what is the point of God telling the Israelites that the meat of the stoned bull is not to be eaten?

Furthermore, later in the same chapter it is told that a dead ox will belong to the owner of a pit it has fallen into, or to the owner of a troublesome ox which gored it. What is the point of having a dead ox if one cannot eat it? Is one simply to dispose of the dead ox?


texts: If a woman had more than one husband, to which would she be united at the Resurrection?

texts: Ezra Stiles was a Congregationalist minister in Newport, Rhode Island in the late 18th century. He was a frequent visitor to the Newport Synagogue and there met Rabbi Raphael Hayyim Issac Carregal, a meshulach [fund raiser] from Hebron.  In his diary, Stiles relates a question he asked Rabbi Carregal that stumped the good rabbi.  After the rabbi agreed that marriage partners would be reunited in the resurrection, Stiles asked whether a woman was married to more than one man, to whom would she be reunited in the Resurrection?  Rabbi Carregal (whose name is misspelled at that point in the diary, but spelled correctly elsewhere) replied that there are several opinions, but he did not know the answer.  What opinions was he referring to?


texts: What is the preferred order of operations when replacing a mezuzah?

texts:
The scenario: While on vacation I bought a beautiful new mezuzah case, it is small but quite nice. The plan is the use it to replace a mezuzah already in the house. There are lots of sources saying this is an acceptable thing to do. This is the first one that came to hand/Google. The new mezuzah is sufficiently smaller than the old one to need a new scroll. So there are two ways to go about doing the replacement:

1) Remove the old mezuzah completely then put up the new one.

2) Put up the new one in the available space then take down the old one.

Are there any sources that distinguish between the two order of operations and give a preference?

I am working on the assumption that both are halachically acceptable but I am curious if there is any basis for a preference for one or the other.


texts: List of easiest mesachtos according to Chazal

texts: Is there a source anywhere that show us in any way what Chazal thought were the easiest to hardest Talmud Bavli tractates?


texts:
The song beginning אנעים זמירות (also named Shir HaKavod), which is popularly sung in shuls on Shabbos and/or Yom Tov and/or Yamim Noraim, basically follows a letter-scheme, with one verse for each letter.

However, when it comes to the letter Reish (ר), there are two verses instead of one:

  רוֹצֶה בְּעַמּוֹ עֲנָוִים יְפָאֵר/ יוֹשֵׁב תְּהִלּוֹת בָּם לְהִתְפָּאֵר

  רֹאשׁ דְּבָרְךָ אֱמֶת קוֹרֵא מֵרֹאשׁ/ דּוֹר וָדוֹר עַם דּוֹרֶשְׁיךָ דְּרוֹשׁ

Why is this? Do we know if one of these two lines were always there (as the second of these two lines has a bit of an awkward rhyming scheme due to the enjambment)


texts: Is there a blessing for destroying avodah zarah?

texts:
It is a positive commandment to destroy, preferably by fire, false deities.

  It is a positive commandment to destroy false deities, all their accessories, and everything that is made for their purposes, as [Deuteronomy 12:2] states: "You shall surely destroy all the places [where the gentiles... served their gods]" and, as [implied by Deuteronomy 7:5]: "Rather, what you should do to them is tear down their altars." Rambam, Hil. A"Z 7:1.

Most (all?) positive commandments have an accompanying blessing. I have not been able to locate a blessing for burning, say something like chick tract. Generally, I just burn them without a blessing. Is there a blessing for burning avodah zarah, and if not, why?


texts:
There are/were 4 kingship's (malchuyos) described in Sefer Daniel. Edom, being one of them (I think?), is often explained to be the Roman Empire.

1- What is the source to say that Edom was the Roman Empire?

2- Now that the Roman Empire no longer exists, who is said to be Edom?

3- Is there any connection between Christianity and Edom?


texts:
How do I get a Ketubah of my greatfathers who lived in Turkey?
My greatfathers were Turkish jews from the time of the Ottoman empire, I have their names and more information like birthday, parents, but I dont know what part of the Ottoman empire their were from. I want to get a Ketubah of them but I dont know were to start or how to request one. I dont speak turkish.

Thanks


texts: What are the Hebrew titles for synagogue functionaries in various communities?

texts:
In every Ashkenazic synagogue I've seen, the fellow calling up people to the Bima is called a "gabbai."  (Which was originally a Hebrew word for "collector", as in Tzedaka collector; I can see how the phrase transitioned.)

What about the synagogue president?  I think I've heard "nasi beit hakneset", though in a German-influenced synagogue they had a Mi Shebeirach for the president, referring to him as "parnes" [rhymes with "bar-mace"]-- which can mean "leader" or "economic provider."

I've heard of one Sephardic community (I don't know of which origins) where what we call the Gabbai was called the Parnes, but then saw an Iranian-American synagogue where he was called Gabbai.  Can anyone clarify this for me, or add to this?


texts: How was Yosef allowed to practice divination?

texts:
The Torah prohibits divination as stated in:

Leviticus 19:26:

  לֹ֥א תֹאכְל֖וּ עַל־הַדָּ֑ם לֹ֥א תְנַחֲשׁ֖וּ וְלֹ֥א תְעוֹנֵֽנוּ׃

  Do not eat with the blood; Do not practice divination or soothsaying.

If we assume that our forefathers practiced all the Torah mitzvot, then how was Yosef allowed to practice divination, as it says:

Genesis 44:5 (My English translation):

  הֲל֣וֹא זֶ֗ה אֲשֶׁ֨ר יִשְׁתֶּ֤ה אֲדֹנִי֙ בּ֔וֹ וְה֕וּא נַחֵ֥שׁ
  יְנַחֵ֖שׁ בּ֑וֹ הֲרֵעֹתֶ֖ם אֲשֶׁ֥ר עֲשִׂיתֶֽם׃

  Is this not with which my lord drinks, and he divines with? You have
  done wrongly.’

Context of above verse: Yosef's brothers leave to return home from Egypt. Prior to their leaving, Yosef asks one his servants to place his silver cup in Binyamin's sack. Just after they left, Yosef commands the servant to chase after them and state the verse above.


texts: After sh'mone esre (amida) of mincha on most Shabasos, we say three p'sukim, the first of which starts with the word "צדקתך". I've seen this three-pasuk paragraph referred to in Hebrew-language halacha sources as "צו״צ". What does that stand for?


texts: Are hydroponic produce typically checked for bugs?

texts:
I know that many soil-based fruits and veggies are checked for bugs. I assume that it may be primarily due to bugs that crawl on the ground or on the tree that causes this problem.

Is hydroponic produce also typically checked for bugs? Or, is there little or no concern regarding hydroponics as they are grown in the air, and usually in greenhouses. Maybe there is no concern of bugs crawling around, for some reason? (Flies and gnats, etc. can still enter the greenhouse.)


texts:
In the Talmud (Chulin 10a), Chazal taught that one should not drink water, wine or milk from containers that were left uncovered because a snake and its venom might have gotten into the drink and it will cause the person danger. Today, snakes are not commonly found and the Matei Yehonoson 116:1 says there is a heter to drink from uncovered vessels if no snakes are around, adding that one may be lenient because at the time of the
halacha it was only made in a place where snakes were common.  Nevertheless, I know people who continue to be stringent on this practice, even covering their water glass between sips.  While I understand that poskim are stringent with regard to water left out overnight (see, e.g., Kitzur Shulchan Aruch 33:5), why should anyone need to be stringent during the course of a meal, when a snake would not likely crawl into a water goblet on a Shabbos table without notice?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Correct procedure for davening in Synagogue after sof zman tefila

texts:
In America, it is very common for shuls to start quite davening shacharit quite late on Shabbat.  Suppose someone is going to be attending a synagogue that will not reach shmoneh esrei before sof zman tefila. What would be the halachicly preferable course of action?

1) Daven with the minyan late

2) Daven shmoneh esrei at home before coming to shul and then again with the minyan (How would one do this?  Would he have to say all of pesukei d'zimra and kriat shema at home?)

3) Daven shmoneh esrei at home and then not join the minyan in it's silent recitation

4) Some other procedure


texts:
I am struggling a bit on Tisha b'Av to find meaningful ways to spend the day. I am looking for advice on meaningful activities that fulfill the intent of the day (mourning for Jerusalem and the various destructions, repentance).

My practice up to now has been to daven early as usual, recite the kinnot in shul with the tzibur, stay behind to learn some of the kinnot not recited by the tzibur, then learn some Tisha b'Av compliant material (e.g., in recent years The Story of Tisha B'Av by R Aryeh Kaplan, Responsa from the Holocaust by R Ephraim Oshry and books on the Holocaust).

By the end of the morning, I am usually quite depressed and can't read more of that material.

I realize one cannot learn things that "rejoice the heart" but I can't watch cat videos on facebook either. I tried some of the Tisha b'Av movies put out by various institutions but didn't really appreciate them. And I haven't found relevant learning programs close to where I live.

What has this community found as a meaningful set of activities, complying with the spirit and letter of halacha, that one can do alone or in small groups?


texts:
Genesis 13:10 has the following verse:

  וַיִּשָּׂא־ל֣וֹט אֶת־עֵינָ֗יו וַיַּרְא֙ אֶת־כָּל־כִּכַּ֣ר הַיַּרְדֵּ֔ן כִּ֥י כֻלָּ֖הּ מַשְׁקֶ֑ה לִפְנֵ֣י ׀ שַׁחֵ֣ת יְהוָ֗ה אֶת־סְדֹם֙ וְאֶת־עֲמֹרָ֔ה כְּגַן־יְהוָה֙ כְּאֶ֣רֶץ מִצְרַ֔יִם בֹּֽאֲכָ֖ה צֹֽעַר׃

Translation of bold:

  because it was all well-watered before Hashem destroyed Sodom and Amora

Are there any other places in Tanach where this kind of explicit foreshadowing happens?  Why is it necessary here?


texts:
Mudra (pronounced "moo-druh") is a hand gesture used in some forms of meditation. Wikipedia says that mudra are from Hindu and Buddhist traditions, and based on the information here, it sounds like there might be elements of avodah zarah (idolatry) here.

Is positioning one's hand in specific ways during meditation problematic, if they're following guidance according to these mudras without specific intent towards Buddhism or Hinduism?


texts: How do you decide who lives and who dies?

texts:
The Talmud [Bava Metzia 62a] teaches as follows.  Two people are in a desert and only one of them has water.  If both drink, both will die, but if only one drinks, he will survive and reach civilization.  Ben Petora taught that both of them should drink and die. But Rabbi Akiva taught that the life  of the one who owns the water takes precedence.

This is fine when the decision about yourself is yours alone.  But what if it isn't?  How do third parties decide who lives and who dies if it's in their power to decide?

Example:  You are a doctor in the Intensive Care Unit and two patients, critically ill with coronavirus, and brought in.  You only have one ventilator.  Let's say they are the same age and equally likely to die.  How does halacha guide your decision on who lives and who dies?


texts: Why is God's name spelled differently in Sefardi siddurs?

texts:
In Ashkenazi siddurs God's name is spelled with two yuds; in Sephardi siddurs we find them spelled as YKVK with the word a-d-o-n-o-y placed inside the last "hey". Also, on occasion, God's name (YKVK) gets three extra vavs.

Is there a reason for this type of printing of God's name in Sefardi siddurs?

I am sure it has something to do with Kabbalah.


texts: Someone just told me that a ger earns their Jewish status (on a kabbalistic level) by attaching themselves to a Jewish soul that has gone badly astray and needs to do a tikkun. By offering to do the chesed of helping that straying soul do the tikkun it needs to do, the non-Jewish soul can attach itself to the Jewish soul and join the Jewish people. This is supposed to explain both how a convert can change their status so radically on a spiritual level midlife and why so many gerim seem to have such a rough time of it in life. Has anyone seen a tradition like this inside? My source thinks it might have been the Ben Ish Hai but he heard it orally so he isn't certain.


texts: Is there a mitzva to make known the truth of Judaism to non-Jews

texts:
It is not a mitzva to try to convert non Jews but is there a mitzva to make known the truth of Judaism to the world (such as bringing rational proofs of the authenticity of Judaism)?  After all, Judaism requires them to keep 7 mitzvot bnei noach.

If no, is there any kind of prohibition to do so?


texts: Why are Shabbat candles lit 18 minutes before sunset?

texts:
My understanding is that the number 18 is the amount of time it takes for an average person to walk 1 mil (side Q, how does this measurement translate to current English or metric units?)

Why was this measurement used, though?


texts:
Here's a story I witnessed:

Someone trying to get his car out of the public parking lot next to his building found his way out blocked by two cars parked right on the ramp out, whose owners went into the nearby Shul to pray Maariv. He went into the shul, and finding the minyan in the middle of Shma, banged on the Bimah and announced that someone was blocking the driveway and he couldn't get out. One of the drivers reponsible quickly got up and moved the car. Presumably the offending driver was embarrassed in front of the whole shul. It made me wonder if the "stuck" person had a right to do this.

My question, in a more general sense, is: If someone stole something from you (In this case, it was one's access to the street and their time.), is it permissible to embarrass the one who did it in order to rectify the situation?


texts: Who was the old man talking to Rabbi Akiva's wife

texts:
The Gemara (in Kesubos 63a) says, “When Rabbi Akiva returned, he brought twelve thousand students with him. As he approached his home, he heard a certain old man saying to [his wife], ‘Until when will you lead a life of living widowhood?’ She answered him, ‘If he would listen to me, he would sit in the beis medrash another twelve years.’ Hearing this, [R’ Akiva] said to himself, ‘I am acting with my wife’s permission.’ He went back and sat another twelve years in the beis medrash…”

Who was the old man that was talking to Rabbi Akiva's wife?


texts: What does וְיַמְלִיךְ מַלְכוּתֵהּ in Kaddish mean?

texts:
There are some versions that have it with "Vikarev Mishichei" following the "Viyamlich Malchuse", and that seems to mean that the Kaddish is a prayer for Moshiach(?)

myJewishLearning.com it has without the Moshiach part, as follows:

  יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא. בְּעָלְמָא דִּי בְרָא
  כִרְעוּתֵהּ וְיַמְלִיךְ מַלְכוּתֵהּ בְּחַיֵּיכון וּבְיומֵיכון
  וּבְחַיֵּי דְכָל בֵּית יִשרָאֵל בַּעֲגָלָא וּבִזְמַן קָרִיב,
  וְאִמְרוּ אָמֵן

Translation:
May He establish His kingdom in your lifetime and during your days,
and within the life of the entire House of Israel, speedily and soon;
and say, Amen.

What is this kingdom that we are asking for to be established?


texts: Can minhag hamakom allow you to make what is for you a bracha levatala

texts:
I have a question about a specific case but it relates to a broad subject so I'm making the question less narrow.

Pesachim 101a presents a minhag they used to have to make Kiddush in synagogue. Even though one has to make Kiddush where they are eating (Orach Chaim 273:1), the gemarra says they would have guests eat and sleep in the synagogue. Today even though there aren't guests in the synagogue, in some places the practice continues (although some aren't happy with this practice, see Orach Chaim 269:1). While the Ran in Pesachim 19b says those that continue the practice hold it's a takanah that Chazal instituted, the Mishnah Berurah (OC 269 SK 5) understands that it's a minhag.

Consequently, a person who doesn't have such a minhag, seemingly if they would make Kiddush in shul it would be a bracha levatala (see Tosafos on 100b: והיכא דליכא אורחים סמוך לבהכ"נ אין לקדש דהויא ברכה לבטלה).

Now, there is a discussion about making a bracha on a minhag, I'm asking even if one would normally make a bracha on a minhag, what about where they don't have this minhag? If such a person, let's say is a guest at a synagogue where they do have such a minhag, if they ask him to make Kiddush would he be allowed? There is a concept of following minhag hamakom, but I'm wondering if it would allow making a bracha one otherwise wouldn't be allowed to make.

Edit: it seems my example of kiddush in synagogue isn't  the best (either it's not a minhag but a takana, or even if it's a minhag it's not an individual's minhag but a congregation). Perhaps a better example is saying a bracha on hallel on Rosh Chodesh. Sefardim normally don't (OC 422:2) (although I wonder if that's dependant on making a bracha on a minhag...). What if a sefardi is asked to lead hallel at a synagogue that says the bracha? Can they? Should they?

Edit2: @DoubleAA confirmed my suspicion about Sefardim and Hallel being connected to saying a bracha on minhag. Per their advice, new scenario as an example for this question: An Ashkenazi who doesn't say Hallel on Rosh Chodesh being asked to lead Hallel at another synagogue. Can they say the bracha? Should they?


texts: Binyamin spelled with or without a second Yud

texts:
In Tanach the name Binyomin appears 150 times as בנימן. It appears 16 times as בנימין. Why the difference?

The 16 times it appears with a Yud are as follows.

בראשית לה:יח
ויהי בצאת נפשה כי מתה ותקרא שמו בן אוני ואביו קרא לו בנימין

בראשית מב:ד
ואת בנימין אחי יוסף לא שלח יעקב את אחיו כי אמר פן יקראנו אסון

בראשית מג:יד
ואל שדי יתן לכם רחמים לפני האיש ושלח לכם את אחיכם אחר ואת בנימין ואני כאשר שכלתי שכלתי

בראשית מג:טז
וירא יוסף אתם את בנימין ויאמר לאשר על ביתו הבא את האנשים הביתה וטבח טבח והכן כי אתי יאכלו האנשים בצהרים

בראשית מג:כט
וישא עיניו וירא את בנימין אחיו בן אמו ויאמר הזה אחיכם הקטן אשר אמרתם אלי ויאמר אלהים יחנך בני

בראשית מה:יב
והנה עיניכם ראות ועיני אחי בנימין כי פי המדבר אליכם

בראשית מט:כז
בנימין זאב יטרף בבקר יאכל עד ולערב יחלק שלל

יהושע כא:יז
וממטה בנימין את גבעון ואת מגרשה את גבע ואת מגרשה

שופטים ה:יד
מני אפרים שרשם בעמלק אחריך בנימין בעממיך מני מכיר ירדו מחקקים ומזבולן משכים בשבט ספר

שופטים י:ט
ויעברו בני עמון את הירדן להלחם גם ביהודה ובבנימין ובבית אפרים ותצר לישראל מאד

שמואל א יג:ב
ויבחר לו שאול שלשת אלפים מישראל ויהיו עם שאול אלפים במכמש ובהר בית אל ואלף היו עם יונתן בגבעת בנימין ויתר העם שלח איש לאהליו

שמואל ב ג:יט
וידבר גם אבנר באזני בנימין וילך גם אבנר לדבר באזני דוד בחברון את כל אשר טוב בעיני ישראל ובעיני כל בית בנימן

מלכים א יב:כג
אמר אל רחבעם בן שלמה מלך יהודה ואל כל בית יהודה ובנימין ויתר העם לאמר

ירמיהו לב:ח
ויבא אלי חנמאל בן דדי כדבר יהוה אל חצר המטרה ויאמר אלי קנה נא את שדי אשר בענתות אשר בארץ בנימין כי לך משפט הירשה ולך הגאלה קנה לך ואדע כי דבר יהוה הוא

הושע ה:ח
תקעו שופר בגבעה חצצרה ברמה הריעו בית און אחריך בנימין

נחמיה יא:לו
ומן הלוים מחלקות יהודה לבנימין


texts:
According to the Hertz (Soncino Press) chumash, the aliyot for Bereisheet are (excuse my poor formatting)

Aliyah...….      begins at

2...…………..1:14

3...………….1:24

4...…………..2:4

5...…………..3:22

6...…………...5:1

7...…………….5:25

The Artscroll (Stone edition) has them at

2...………...2:4

3...………….2:20

4...………...3:22

5...………...4:19

6...………..4:23

7...………….5:25

I won't try to get into how the Aliyah breaks are devised or why there is a difference here, but I do note that the Hertz has the following notes:

at 2:4, "sheini lsf'"

at 2:20, "shlishi lsf'"

at 3:22, "revi'i lsf"

at 4:19, "chamishi lsf"

[he does not have a special note for shishi even though his place for shishi is different from the Stone edition's]

I can't speak for what happened in any other nominally Ashkenazic shul, but in the one I went to, we used the Artscroll aliyot, thus opting for what Hertz labeled as the "Sf'" practice (I think he means "Sephardi" not Nusach Sefard - the table of abbreviations on page 1053 just reads "Sephardi"). If they are for Sf, why would they be accepted in an Ashkenazic setting?


texts:
I’ve been learning about the concept of עצם as it relates to עצם, נהר, גן.  ענ״ג.

This has taken me to Sefer Kehillat Yaacov by Rabbi Yaacov Tzvi Yolles, ערך עץ and the word עצם.

For those checking the link, it is first column, the word עצם immediately below עצבות.

He makes a citation with a detailed quotation which I want to see in the original text. The citation is as follows:

עצם בע״ח שער ס״ג שער פרקי היכלות פ״ב כ׳ דעור בשר גיד עצם כו׳

It sounds like he is citing Eitz Chaim of Rabbi Chaim Vital. But Eitz Chaim only has 50 Gates and none with a title remotely like the one quoted. Nothing dealing with Heichalot at all.

Ramak in Pardes Rimonim has a section on Heichalot, but not divided like the citation and not dealing with that subject.

Can anyone point me to the correct sefer Rabbi Yolles is quoting, it would be greatly appreciated.


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: On a previous question that I asked, one correspondent pointed out the existence of a Mishnaic index, which lists every page of the early rabbinic literature on which there is a reference (or allusion) to each individual mishna. I would like to know if in the course of discussing individual mishnayot, the Bavli ends up referencing every single mishna altogether, or if some go totally unmentioned. Would a person who learns Mishna only through Shas Bavli still end up encountering the entire text?


texts: אַשְׁרֵי--שֶׁאֵל יַעֲקֹב בְּעֶזְרוֹ: Why Kel Yaakov?

texts: Tehilim 146:5 says אַשְׁרֵי--שֶׁאֵל יַעֲקֹב בְּעֶזְרוֹ: why Kel Yaakov? Why not Kel Avraham or Kel Yitzchok?