texts:
Is there any connection between love and idolatry?

I am asking this question in order to understand love and to see if there is a relationship between it and idolatry. Is there a connection, and if so, what can I do to make sure that what I love (either an object, idea, or another person) is not a form of idolatry?

To clarify further, I will explain what I mean by love. I mean love as the act of loving something or someone, whereby the individual spiritually attaches himself to something external to him, such as an idea, object, or another human being. The act of loving, as I understand it, manifests itself either spontaneously or transcendentally. The former is referring to the act of loving that which he experiences with his senses, and the latter referring to loving that which comes from contemplation, meditation, etc. Whether its spontaneous love or transcendental love, can the act of love be the cause of one's idolatry?

Additionally, what I mean by idolatry, as I understand it, is when an individual bases his existence around an object, idea, or person. It is a desire to live in a certain way based on what the individual cherishes and values.

I may be overthinking this and I do apologize for the confusion, but I just wanted clarification on the concept of love. Personally, I love family, art, music, and other things that bring me joy and comfort, but I am concerned that the act of loving something could lead to idolatry. So how do I know if it is or isn't? That is why the question was raised.


texts: Can the Shaliach Tzibbur walk around while praying?

texts:
For any of the prayers other than the Amidah, are there sources that allow the prayer leader to walk  around (for no special purpose) while praying?

The question is specific to the Shaliach Tzibbur, the walking is for no special purpose, not during the Amidah and not leaving the shul.


texts: Is a hired non-Jewish maid prohibited to work on Shabbat?

texts:
I am trying to understand what is meant by Devarim 5:14. It says that your slave may not perform any melacha so that they "may rest as you do".

Does this mean that if someone has a full-time live-in maid who cleans the dishes and cooks and watches the children among other tasks - does this mean that the maid has a complete day off and is forbidden to do any of these things? I understand that a maid who is paid is not the same as an unpaid slave. But why would payment, alone, be a factor in changing the status? In both cases, the person is still working for you. Would it matter if the maid is unpaid and is volunteering her time or is "bartering" by having free rent and food?


texts: Bracha on Post's Good Morenings Waffle Crunch cereal

texts: The star K brachos list below http://www.star-k.org/resource/list/UK0XE63K/Cereals_and_their_Brachos has a cereal made by Post called Waffle Crisp with the proper Bracha. Does anyone know whether Good Morenings Waffle Crunch cereal by Post is the same one as on the list from the Star K?


texts: PTIJ: How do I know if MiYodeya cookies are kosher? What should I do on Pesach?

texts:
I understand many Internet sites including MiYodeya use cookies during authentication and leave them on my computer. I find this highly concerning for two reasons

even if my computer is not Jewish, I am concerned one of my kids might walk in, find them and want to eat them. So how do I know if these cookies are kosher? Who certifies them? Is there a kashrut certificate somewhere?
what should I do on Pesach? Does MY change cookies to non-chametz during Pesach? Or should I clean all cookies from my computer before Pesach and not use MY? Or sell the cookies to a non-Jew?

I cannot understand why no one mentioned this before. Am I missing something?

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


texts: Would a widower observe Yahrzeit after remarriage?

texts:
If a Jewish man's wife died, he would naturally observe the Yahrzeit on the anniversary of her death. Would he continue to do so if he remarried?

My question comes from reading about the Yahrezeit today for the first time (I am not Jewish). It sounds like a beautiful custom that acknowledges the deceased's impact on a person's life.

While thinking about the custom, I began to wonder if a remarried man would continue the tradition as his new wife might be angered and see him as holding onto the past. On the other hand, his continued observance might encourage his new wife with his loyalty and she would know that their life together will not be swept aside should she die before he does.


texts:
If one purchased 5 grape vines in order to make a small vineyard in his back yard, excluding the required 4 amot around the vineyard, what is the necessary procedure? At first I though all one needs to do is plant five vines in two rows with the proper space between each row. Now based on my understanding of Mishnah Kilayim Chpt 4 and Mishneh Torah Kilayim Chpt 7, there must be a minimum spacing of 4 amot between each vine in a given row and 4 amot between rows.

Now, using 50 cm for an amah, this would mean that each row would be 2 m apart and each vine in a row needs to be 2 m apart as well.

So would this mean that if one sets up his vineyard as diagrammed below, he would need to set an area of 4 m by 8 m?

o o o
o o


texts: How hungry does a Jew have to be to eat non-kosher food?

texts:
I understand that Jews are allowed to eat non-kosher food in order to save their lives, source Sanhedrin 74a.

My question is, how long does a Jew have to be deprived of food, before he or she is allowed to eat non-kosher food?

For this question, I'm assuming that the hungry Jew is a full grown adult, with no chronic health problems.


texts:
Has naming children ever formed systematized Halachot?

Or is it left as a sort of a prophecy to the parents?


texts: Not mentioning "Pesach" in after-bracha at the Seder (Or "Shabbos" by after-bracha by a Kiddush)

texts:
Update: Added an additional case where the same question could be asked.

It says in Shulchan Aruch 208:12 that when one makes an after-bracha after eating food for which the fore-bracha was "mezonos" or after drinking wine (for example) and it is Shabbos, Rosh Chodesh, or Yom Tov, then these days are mentioned in the after-bracha. The Mishna Brura writes there in note 58 that if one didn't mention these days in the after-bracha then they are yotzee b'dieved. The Shaar HaTziun there, in note 60, points out that this is from the Magen Avraham and that the reason is that one wasn't required to eat this particular food on that day. He cites another reason: that there are those that hold anyway that one doesn't have to mention these days in the after-bracha.

My question is as follows: After drinking the last 2 cups of wine at the Pesach Seder, an after-bracha is made. If one didn't mention Pesach in the after-bracha, would they need to say it again? The reason I might think so is that one is in fact required to drink these two cups, thus obviating the first reason of the Shar HaTzion to not require repetition of the bracha. However according to the second reason I suppose one wouldn't have to make the bracha over again. Are there any poskim who discuss this? Would, according to the first reason that the Shar HaTzion brings down, a person have to make the bracha again?

Similarly the question could be asked in regards to the bracha made after eating Mezonos by a Kiddush on Shabbos. Since this is technically considered to be his "seudah" (in that he made Kiddush and now needs to have a seudah in order for the kiddush to be good.) that is he had a chiyuv to eat. If he left out "Shabbos" from the bracha that he makes afterward would he have to say the bracha over again? Seemingly it's dependent on the 2 reasons the Shar HaTzion brings and perhaps would say since many hold you don't need to mention the day at all then over here in this case we would be rely on that opinion to not say the bracha over again. Are there poskim that discussed this case?


texts:
It is fairly common minhag to recite a blessing for the person receiving an aliyah for the Torah reading. The blessing requests that G-d protect the person from misfortune and troubles and make him successful in all his endeavors.

Who and when was this prayer authored? What is "special" about an aliyah that it warrants any type of blessing whatsoever, and why this type of blessing (namely protection and success as the main themes)?


texts: Cooking meat on Shabbat using Kinetic energy, or non-conventional ways

texts:
Putting all jokes (and Purim Torah) aside, a person successfully demonstrated cooking both steak and chicken using a machine that slaps the meat continuously (video here). Albeit they claimed it tasted very chewed up, it was still edible and slightly good. Here and here are some more articles about doing so.
As far as Halacha is concerned, what is the status of such meat? May a non-Jew "cook" meat for a Jew this way? May someone "beat" raw meat on Shabbos and "cook" it (assuming they didn't move it, and it was done manually)? Does the concept of cooking include non-thermal methods?


texts: What is the Halachah about hearing multiple women singing, is it Kol Ishah or not?  What if it is co-ed with a few women and a few men?


texts: What is considered religious persecution vis-a-vis giving up one’s life?

texts:
According to an alternate reading of Sanhedrin 74a cited by Mesoras HaShas §20 ad. loc., in a time of religious persecution, one must give up his life even for a “light mitzvah.” The Gemara 74b identifies this, according to Rashi’s explanation, as wearing one’s shoes in the manner of the non-Jews when the Jews had a different way of wearing them.

What is considered “persecution” to fulfill this criterion? Must it be widespread to the point that if practically any non-Jew sees a Jew on the street he’ll attack him? Or a majority? Or even a decent percentage? At what point is it considered “a time of persecution” that a Jew would be required to give up his life rather than even dress like a non-Jew?


texts:
The semi popular Passover Haggadah by Rabbi Nathan Goldberg strangely puts drinking the fourth cup at the seder after starting a couple of songs from nirtzah.

I've never seen this in any other haggadah, and it seems wrong. The fourth cup was established to go with hallel, and it would make sense then to drink it at its conclusion, and not make an interruption with a couple of unrelated songs.

Is this a mistake? Is there some source for this "change"? Someone told me it's also like this in the Gra's haggadah, but I checked one version and that wasn't the case.


texts: Caffeine pills vs. suppositories on Yom Kippur

texts:
It seems to be commonplace today for people to use caffeine suppositories on Yom Kippur, in order to deal with caffeine withdrawal from not being able to drink coffee.

I have to assume that this is because caffeine pills taken orally, which are much easier to find (and, I would assume, much easier to administer), are not seen as a superior option.

Why? Is this a concern about health (taking pills on an empty stomach), Halachah (taking pills orally is like eating, somehow), or something else (???)?


texts: Thinking about Purim Torah in the bathroom

texts:
It is not permitted to think about Torah in the bathroom regularly, but what about Purim Torah, which is certainly not real Torah study, but still often refers to actual Torah?

One might think that it would be forbidden because the person would still be thinking about the actual texts. On the other hand, one might think that it would be permitted because the person is not actually learning in the bathroom.

I do not know if it is as simple as this, but the distinction that I made in the comments below is that this comes down to the specifics of what one is normally not allowed to do in the bathroom. Is it just thinking about the words that is forbidden, or is it actually thinking about real learning that is forbidden?  Perhaps neither of these is correct or sufficient to answer the question.


texts:
Using leftover challah for French toast. I thought that because it's not in the original form (the main addition being eggs which also change the bread's appearance), mezonot is the proper bracha. But because it still contains majority of grains and is recognizable as a grain meal, it does not receive shehakol.

Still learning halachot of brachot rishonah, so I appreciate any corrections.


texts:
"Worst" is subjective so a broad overview and several inputs would be appreciated

Worst can mean: The sin that brings about the greatest punishment (already mentioned); the sins that most distance one from God; sins that remove ones entire share from the world to come https://www.sefaria.org/Pirkei_Avot.3.11?lang=bi&with=all&lang2=en ; sins that push us furthest from the ultimate purpose of creation.

Feel free to add more definitions and bring more answers and debate which definition most finely encapsulates "worst"


texts: Is there a connection between the names Feivel and Yona?

texts:
A bit of background.

(1) A passenger manifest for an immigrant ancestor has a name which appeared to me to be FOIVL or FEIVL. Multiple people have looked at it, and all agree the first letter is an F, 2nd letter is E or O, 3rd letter is I, 4th letter is V, U or N, 5th letter is L or E. On the manifest there are no distinguishing characteristics between the V/U/N and the E/L letters. For example, Chave and Chane look identical, and I only know they are different because of my research.

(2) The issued Certificate of Arrival (COA) transcribed the name as JOINE. The Petition for Naturalization has JANIS (clearly legible and written multiple times). The immigrant ancestor changed his name and wrote, "JANIS AKA JACK."

(3) Immigrant's father's death certificate lists his father (immigrants grandfather) as YANOH and JewishGenner's said it must have been a typo and should have been YONAH. (Grandfather known to be deceased at time of immigrant's birth.)

(4) Immigrant's granddaughter thought immigrant's name was YONAH.

I am beginning to think immigrant had a double-first name but I find nothing to support the pairing of Yonah and Feivel. Nor can I find any names remotely like JANIS.

I would be most open to any thoughts or ideas.

Thank you.


texts: Is there any halachic problem with an ark having a "lazy susan" for the Sifrei Torah?

texts:
Our shul has a small ark. There is room for 4 Sifrei Torah with 2 on each row.

As a Ba'al Kri'ah / Gabbai, I find it difficult, sometimes, to shuffle Sifrei Torah between the front and back row, esp. when there are different Torah readings in a short time span. Rosh Hashannah and the days following will prove to be a real challenge.

I need 2 for Rosh Hashannah up front. Shabbat afternoon, I need the regular parsha reading; Sunday - a fast day Torah and Monday the weekday parsha again. A lot of juggling around, and usually I am the only one doing it.

I was wondering if it is permissible to install a "lazy susan" to hold the Sifrei Torah, so that we can just revolve the platform until the Sefer Torah we need is accessible?

Each Torah has its own "cage" or backrest so that they can lean against something. The entire series of cages is nailed down to a large circular platform and the platform rotates. Note, that obviously, because the platform rotates, not all the Sifrei Torah will be facing the same way, and, actually, a few will be facing the back of the ark.

Is there any halachic problem with having Sifrei Torah in the ark facing different directions, or, in this case, since the platform rotates, some of them will be facing the back of the ark.

I know it sounds like a crazy idea, and I've never seen this done anywhere. But, is there any halacha forbidding doing this? It would make things much easier for so many people. I'm sure I'm not the only person with this challenge!


texts: Why is the mitzvah to love the convert the one that is most often repeated in the Torah?

texts: While I have no exact count, I read somewhere (don't recall if it was Ramba"m or similar source) that loving the convert is the one mitzvah that is repeated most often in the Torah. If this is true, why? If I'm mistaken, please tell me which oone is the most repeated.


texts:
The Netziv in Ha'ameik She'eilah refers to his drasha for Purim. What is the name of the sefer with the Netziv's drashos and where can I find it (preferably online)?
Thanks in advance.


texts: Criteria to be considered a gentile for the purposes of selling chametz?

texts:
I understand that for some tasks or jobs (particularly those relating to kashrut), Judaism ritually requires more than the criteria of matrilineal descent to qualify as a Jew. E.g., as I understand it, strict observance of shabat for the ones raising the dairy is required for some levels of chlov yisroel.

Given that, what constitutes a gentile for the purpose of selling chametz?

Is it allowed to sell the chametz to a cousin who is known to be of Jewish descent but does not observe halakhically at all, and will not even attend a Seder?


texts:
Is Islam avodah zarah? The reason why I ask is because in Mecca, at the Kaaba there is a black stone which the Muslims kiss and believe is holy.

Is kissing the stone and believing it's holy a problem of A"Z?  Does it matter if the stone was worshipped as an idol by somebody else before it became important to Islam, as some say it was?


texts:
If someone is making a minyan which you beleive doesn't have the required ten people, he says that guy will answer but you see that he most likely will not, and all together you highly doubt whether it's a legit minyan.

He starts the minyan and is saying Kadish and borchu. Should you not answer?


texts: In parshas pinchas ch 26 vs 29 we find Menasheh had a son Machir who had a son Gilaad (גלעד). In fact this family group was called "Gilaadi" (גלעדי). At the end of parshas Matos ch 32 vs 39 - 40 we are told that the children of Machir went to a PLACE called Gilaad and conquered it. Moshe subsequently gives the Gilaad to Machir's children. Is this just a strange coincidence?


texts: Eating wild kitniyot on Pesach for non-kitniyot eaters when conditions to prohibit may not apply

texts:
There are various reasons given for the widespread Ashkenazi custom to be stringent in not eating kitniyot on Pesach. Among them: kitniyot look similar to chametz and may be confused; kitniyot is often collected in to the same storehouses as chametz, kitniyot is often made into similar products as chametz, etc.
I was walking in the Israeli outdoors on chol ha'moed Pesach and, at present, there is wild mustard growing everywhere. On a regular day I would often pick some, taste it, teach the kids, etc. But mustard is generally considered to be kitniyot. Is there any reason to be machmir and not eat this mustard, given that (I imagine) the reasons not to eat kitniyot dont apply here, since I can see the actual plant and it is going from the plant straight into the mouth without any chametz in sight. Or is there a "lo plug", and it would be forbidden in any case.
Stated otherwise: If the conditions for kitniyot clearly do not apply and can be verified as such i.e. my immediate personal experience standing in front of a wild mustard plant, is kitniyot still prohibited for this situation?


texts: The Medrash and Gemara about Hoshana Rabbah

texts:
I read on shirat devorah the following:

1) The Midrash tells us that G‑d told Abraham: “If atonement is not granted to your children on Rosh Hashanah, I will grant it on Yom Kippur; if they do not attain atonement on Yom Kippur, it will be given on Hoshana Rabbah.”

Where does the Midrash say this?

2) Isaiah says, “They seek Me day [after] day.”

Where does Isaiah say this?

The Talmud explains that these two “days” refer to the day when the shofar is sounded [Rosh Hashanah] and the day when we take the willow [Hoshana Rabbah]—the day when the heavenly judgment begins, and the day when it concludes.

Where does the Gemara say this?


texts: Do we know the names of Jacob's daughters?

texts:
Rashi in his commentary on Genesis 37:35 quotes the Midrash (Genesis Rabbah 84:21) that each of Jacob's sons was born together with a twin sister. Are there any sources which discuss the names of these sisters?

All we know from the actual text is that Jacob had one daughter named Dinah (Genesis 30:21).


texts:
It is commonly accepted that Islam is not Avodah Zarah (idolatry) since Islam has a clear monotheistic theology with a belief in Allah that parallels our view of "kail" or Hashem.   It is even permissible for Jews to enter and pray (Jewish prayer) in a mosque. The views of Christianity and their Trinity are more clouded. Entering a Church is a questionable act.  Do we group Christians as one? Would we paskun differently for Catholicism vs Protestantism?

I know there are opinions on both sides. Are those who say that Christianity is Avodah Zara just not being open-minded enough to their explanation of how the Trinity equals monotheism? Are those who say it's not Avodah Zara just looking to appease the Christian majority in the countries where they live?


texts:
Our local gourmet pizza establishment writes on the blackboard that "The Pizza is Hamotzi." Clear enough. (Maybe.) But then, they also serve a thing called "dessert pizza," which is their usual pizza dough, in pizza form, covered with a lot of sweet things which make it dessert. Each slice of dessert pizza seems to contain less than three kebeitzim of dough, but this is balanced out by the problem that they are so good that almost everyone eats more than one.

I just had, baruch Hashem, a delicious meal of pizza followed by dessert pizza at this place. But now I wonder if I will ever have it again, because I have no idea what, if any bracha to make on the dessert.

The options are: 1) Another washing and hamotzi, insofar as "the pizza is hamotzi," but this motzi pizza was not part of the meal; 2) A mezonos, as we usually make on dessert after a motzi meal, and on some forms of bread if combined with sweet things; 3) Nothing; we rely on the hamotzi made at the beginning of the meal to cover the meal as well as this dessert which was not part of it.

Nuances - please address any or all in your answer:

1) What are the implications in this case if one has [a plan to eat] dessert in mind, either deliberately or very passively, when making the bracha on the meal?

2) What if the dessert is already bought and brought to the table with the meal?

3) If we decided to try the strategy of putting a little piece of bread on top of the dessert pizza and eating them together, would this require a new motzi?

4) What if you already bentshed on the pizza before starting the dessert pizza, or are eating the motzi dessert pizza after a non-motzi "meal"? What procedure should one follow then?

5) What if it turns out that the dough of the dessert pizza is baked alone?

6) How does all this vary based on the amount of dessert pizza one eats?

To all questions above: What about washing? And does the birkas hamazon on the meal definitely cover [this][3] dessert?


texts: Why are Kidneys כְלָי֗וֹת Klayot in Tehillim 7:10 associated with Counsel?

texts:
While reading commentary from the Schottenstein Edition (ArtScroll Series) of Tehillim 7:10 regarding כְלָי֗וֹת Klayot, you will find the statement:

The kidneys are the seat of human counsel.

Why are "Kidneys" כְלָי֗וֹת Klayot associated with human Counsel?


texts: Proper pronunciation for sheva and komatz for sefardim

texts:
There's a new trend with sefardi siddurs printing the komats and sheva in bold whenever the vowel is to be pronounced differently.

More specifically when the komatz is bold it gets the ashkenazi Oh sound. When the sheva is bold it gets the segol sound.

Are there any rules that I can use with a plain siddur without these bold nikudot to be able to read these vowels correctly?


texts:
Anyone know the source of the phrase "If I knew Him I would be Him," and its meaning? (heard it a few times though don't recall where. rumors abound that the rambam said this though have never seen a source)

it seems to convey the idea that God's essence is unknowable to us as we are created beings and He is not.


texts: Smart thermostat on Shabbos - what should one do?

texts: I read an article recently regarding a person who went to a hotel and realized after Shabbos began that all the rooms were controlled by smart thermostats. A smart thermostat detects when one is in the room and conforms to the temperature set previously at that point. When one leaves the room the thermostat goes to a higher setting in the summer and a lower setting in the winter. Is one stuck in his room in such a situation until Shabbos is over? What should one do in such a circumstance?


texts: Specifically, does it matter if medication comes in gelatin capsules? Is there a difference what the medication is?


texts: Why is there any debate regarding sitting in a Succah on Shmini Atzeret outside Israel?

texts:
A 2nd day of Yom Tov is observed outside of Israel because of sfeika d'yoma - (doubt which day Rosh Hodesh was declared, and thus, which day is the 1st day of the holiday.)

The Torah states that one should sit in the succah for 7 days. Thus, outside, of Israel, since we are not sure which day was the 1st day of Succot, I would think that this would mean that we should sit in the succah for eight days. Thus, if that's true, why should there be a debate about this. Furthermore, since sitting in the succah is a Torah commandment, following the rule of safel brachot D'Oraitah lehacmir, (in cases of making blessings related to a Torah-bound mitzvah, we are stringent), it seems that we should be making the bracha on this, as well. So, why don't we do this?


texts: My family owns a farm that produces fresh food, including dairy and meat. Would the prohibition to eat milk and meat together still apply since I have ascertained that the cow from which milk was obtained is not the mother of the cow slaughtered for meat? Thanks.


texts:
Does one say birkat hagomel after taking the Eurostar (eg from London to Paris)?

I know we say it after: being freed from jail, being healed from sickness, travelling at sea, or travelling in the desert.

1) The train travels through the English Channel. I'm assuming this would still be called a "sea" by halakha.

2) We are travelling by train, whereas the bracha was probably intended for boats. I know (most agree) that aeroplanes require gomel, so I'd assume it's the same for a train.

3) I'm also wondering if there's something to be said about the length of the journey? It's quite short and a lot of it isn't even underwater.


texts:
The wikipedia page on tefillin shows cylindrical tefillin found in the Cairo geniza, with reference to this image from here:

The source from the wikipedia page cites this: Kiell, Norman (1967). The psychodynamics of American Jewish life: an anthology. Twayne Publishers. p. 334. Retrieved 4 July 2011. The short excerpt I can see from this book writes "The cylindrical form was only later fully replaced by the cubical. The Talmud describes the 'round' form of the totaphoth as a danger..."

In the earliest known archeological find (with the Dead Sea scrolls) all tefillin were square (source), and I can't seem to find any more images of cylindrical tefillin.

The Mishnah in Megillah 4:8 says that "one who makes his tefillin 'agoolah' [Bartenura: like a nut or egg], it will endanger him, and there is no mitzvah in this". The Bartenura then says that square tefillin are Halacha LeMoshe MiSinai. If this is the case, why were tefillin ever make cylindrical? And where did the (presumable) superstition come from that made wearing them 'dangerous'? What finally made the practice obselete?


texts: Is one allowed to say God's name twice in a row?

texts:
I remember hearing that one should not say the name of God twice in row, because some might conclude there are two gods.  (The only exceptions would be direct Torah quotes, such as "Hashem, Hashem, kel rachum vechanun…", because the context makes it clear there is only one God.)

Is this true and what is the source?


texts: Are there halachic sources stating one must wear tzitzis when reciting the Shema or is this minhag?


texts: Putting the head down for Tachanun with a non-cloth covering

texts:
Inspired by this question. The answer there says that you should use "a cloth and not merely one's hand, because a person's own flesh can't be considering a covering for itself."

What is the status of a non-cloth covering, such as putting your head on your watch?


texts:
According to the certifying agency of Nabisco Oreo cookies, which are marked OU-D:

  The equipment is not necessarily cleaned before the production of these cookies, and there may be a small amount of dairy residue present. Nonetheless, the dairy component would be minimal, and from a Halachic perspective, the dairy residue is nullified (botel bishishim) and of no consequence. The bottom line of all this is that these cookies may be consumed after meat and poultry, but not simultaneously.

IMSMC, according to the Maharshal, being stringent by not relying on the halachik principle of nullification (bittul) is considered heretical/quasi-heretical (as unjustified rejection of a traditional halachik principle; as opposed to the traditional principle of ein mevatlin issur l'chatchila - not intentionally nullifying forbidden food).  Nonetheless, this does not appear to reflect normative practice.

However, in the case of "dairy" equipment, there appears to be the added issue that it is not clear that there was even bittul to begin with (i.e. based on the language cited above, it seems there is at least an additional uncertainty whether any given cookie has even a trace amount of dairy).

Accordingly, which halachic authorities (rishonim and/or achronim) does the OU rely on in crafting its ruling that even an alleged uncertainty (safek) of a possible trace amount of heter dairy should nonetheless prevent eating the overall product together with meat (assuming, of course, that Oreos are considered nosein taam lishvach [tasty] in a cholent)?


texts:
Recalling a shiur on netilat yadayim, the speaker said that one is not allowed to do so if the kli of choice is leaking. You have to get another kli or otherwise go about washing differently.

If this is true - and I would love to know where to go to find this - what happens to the water of the pasul kli? Can it be transferred to the more qualified vessel or does the water lose the opportunity for the mitzvah but could be used to water a plant or something?


texts: What recourse is available for someone whose property was seized by a creditor of the seller?

texts:
Let's say Reuven owes Shimon $1000 (because of a loan). Reuven then sells his only piece of land (that happens to be worth $1000) to Levi. This land in Levi's possession is now considered a נכס משעובד of Reuven's, as it was an implicit collateral at the time of the loan. If Reuven now cannot pay back his $1000, Shimon has the right to come seize Levi's new property.

Levi obviously isn't too happy about losing out on his $1000 property. What can he do about it?

I'm looking for an answer within either halacha, or whatever civil law or customs were followed in Biblical and/or Talmudic times.
Nowadays it seems that people buy insurance against this sort of thing. Perhaps they did this back then also? Or perhaps people would write in the contract that they did not have outstanding debts at the time of the sale, and if they were lying the whole thing could be nullified?


texts: Making an after bracha before leaving your place

texts:
Where does it say that if one (who is eating alone) wishes to leave in the middle of a seudah (even if they will return after some time -- however before the time that is allowed for them to make an after bracha has passed) they must first make an after bracha (particularly by bircas hamazon, although perhaps other brachas as well?) This has been something that I always heard was the "right" thing to do? Does it have a source?

In a previous question it was discussed what to do if someone did leave and then came back to their seudah if they may continue eating or if they need to make an after bracha first and then a new bracha. My question is where does it say (in poskim) that a person must make an after bracha before leaving.


texts: Why is God called יָהּ in Shemot 15:2 in Shir Ha-Yam but in the next verse it says His name is יְהוָה?

texts:
Shemot 15:2 and 3 say:

  ב  עָזִּי וְזִמְרָת יָהּ, וַיְהִי-לִי  {ר}  לִישׁוּעָה;  {ס}  זֶה אֵלִי וְאַנְוֵהוּ,  {ס}  אֱלֹהֵי  {ר}  אָבִי וַאֲרֹמְמֶנְהוּ.  {ס}
  ג  יְהוָה, אִישׁ מִלְחָמָה; יְהוָה,  {ר}  שְׁמוֹ.  {ס

Why is God called יָהּ in Shir Ha-Yam, Shemot 15:2, but in 15:3b, the second part of the very next verse, the song says, 'His name is [יְהוָה],' and in 15:1, that is the name used, and so elsewhere in the song (verses 3a, 6 [twice], 11, 16, 17 [twice], 18)?1

Three things surprise us about this abbreviated name, yes, four:

(1) It has not been mentioned before (see Shemot 3:14,15; 6:3).

(2) It is used in the Torah but once more (Shemot 17:16).

(3) It precedes, as observed, the very next line, which says, 'His name is יְהוָה.'

(4) It has the form of a nickname.2

The same phenomenon, the use of יָהּ and יְהוָה, occurs in the poem of Chizqiyyahu (Yeshayahu 38:10-20).

In Shemot 17:16, יָהּ and יְהוָה occur in the same sentence in the oath against Amalek (וַיֹּאמֶר, כִּי-יָד עַל-כֵּס יָהּ, מִלְחָמָה לַיהוָה, בַּעֲמָלֵק--מִדֹּר, דֹּר),                                                   so also later in T'hillim 89:9a (יְהוָה, אֱלֹהֵי צְבָאוֹת--מִי-כָמוֹךָ חֲסִין יָהּ)

And in Yeshayahu 12:2 and 26:4 God is uniquely called יָהּ יְהוָה (read from left to right):

  הִנֵּה אֵל יְשׁוּעָתִי אֶבְטַח, וְלֹא אֶפְחָד:  כִּי-עָזִּי וְזִמְרָת יָהּ יְהוָה, וַיְהִי-לִי לִישׁוּעָה.

  בִּטְחוּ בַיהוָה, עֲדֵי-עַד:  כִּי בְּיָהּ יְהוָה, צוּר עוֹלָמִים

It curiously alternates with Yahu as the ending of personal names, as in Eliyah/Eliyahu, Yeshayah/Yeshayahu, Yirm'yah/Yirm'yahu.

1 The New Jewish Publication Society Version (NJPSV) transcribes Yah in 15:2 as the LORD to make this form of God's name consistent with the ten uses of Yhvh used elsewhere in the song and transcribed by the translators in English as the LORD. In this way, the difficulty posed by the two forms is eliminated.  (Only in Yeshayahu 12:2, 26:4, and 38:11 (twice) is Yah transcribed in this version in the main text, and in a footnote at Shemot 15:2, though it occurs nineteen times in Psalms, excluding the twenty-four occurrences in the exclamatory HALLELUYAH [NJPSV traditionally transcribes this as Hallelujah, Yah being spelled with a 'small j,' which is customarily pronounced by everyone as a 'y'].

2 In all languages, a shortened form of someone's name is called a nickname and conveys informality (for example, Josh is the nickname of Joshua). But the conveyance of informality with respect to God is incongruous with the fact that he is called in the other verses of the song Yhvh and the fact that this is a song which was sung in worship at the Sea of Reeds.


texts: Why do the “Shtei HaLechem” not play a prominent part in the davenning for Shavuos?

texts:
The “Shtei HaLechem” are brought on Shavuos accompanied by 1 bull, 2 ram, 9 sheep and a goat.

In the prayers for Shavuos (excluding piyyutim) the only mention of any of that is in the verse introducing the Musaf offering -  וביום הבכורים בהקריבכם מנחה חדשה לה׳ בשבעתיכם מקרא קדש יהיה לכם כל מלאכת עבדה לא תעשו  .

Why do the “Shtei HaLechem” not play a prominent part in the prayers for Shavuos?


texts: What does the halacha consider as “regret”?

texts:
Shalom. There's a concept that one who regrets their mitzvot, loses the reward for then.
Would any sources point to what the halacha considers “regret” as? What would this person have to think, for how long, etc? Basically, what is the difference between true regret and just fleeting thoughts? How long do the thoughts have to stay there to be regret?
Thanks a lot!


texts:
Where can I find Chumash and Rashi review questions on all books of the Torah?

Looking for:

As much detailed question as possible (i.e the more questions on as much rashi's as possible the more questions on each Rashi.)
Any Age group.
Words to translate would be great.
Better if it is online but if it is in a book it is fine (it would be great to get a sample page of that book if you can find a sample page.)
English, Hebrew, or Yiddish questions.


texts: Why didn't Nemu'el join his brothers in the group with Korach?

texts:
Bemidbar 26:9 says (My rough translation / synopsis):

"Eliav's children are Nemu'el Datan and Aviram. These are the same Datan and Aviram who argued against Moshe and Aharon together with Korach's group."

It seems that Nemu'el didn't join his brothers. How come he didn't join them, or, for some reason didn't get influenced by his brothers? Or, viewed reversely, why did only the other two become influenced in joining the group?


texts: First Use of the Phrase "Cheit HaMeraglim"

texts:
The negative report given by the people who are sent to scout the land of Cana'an before Bnei Yisrael go in, resulting in the punishment that they have to wander for another 38 years in the desert, is commonly referred to as the "cheit hameraglim". In the Torah, however, these people are referred to using the root תור when given their mission in Bamidbar, with חפר also used when recounting their mission in Devarim. The only time the root רגל even appears at all is in one mention by Moshe in Devarim 1:24 when he tells the next generation about what their parents did in the land, yet this root is the one commonly used when talking about it today (i.e. "cheit hameraglim" and not "cheit haturim" as one might expect).

What is the first recorded use of this phrase to refer to the event?


texts: Meaning of "Not holding on that level of emuna/bitachon"

texts:
(Hi newbie here :) I hope I'm writing this post correctly.)

What does it mean when people say "I'm not holding on that level of emuna/bitachon"?
I've seen and heard countless times when people say that really whatever is supposed to happen will happen just "I'm not holding on that level" therefore they do more hishtadlus.

How does this make sense? Either you believe or you don't.

If you believe then why do you need more hishtadlus if you don't believe aren't you considered a heretic?


texts:
There are many paths to concentration. I have known students who doodle because it helps them focus on a lecture more effectively. Others like to listen to music while they study either to help them focus, or to drown out other noises. If my kavana is increased by the removal of distractions, may I put headphones on while I daven my shmoneh esrei? [related, but about learning]

Would it make a difference if

a. I had ear plugs in

b. I wore headphones but nothing came through them

c. the noise I listened to was ambient/environmental (rain, waves, white noise) as opposed to instrumental music (and is that any better/worse than music with lyrics)?

I know that one should be able to hear himself davening but even with headphones on, one can hear his own voice.

One answer I have heard repeatedly is that we should conduct ourselves in a way which would be appropriate were we talking to a head of state. If I wouldn't address the president wearing headphones, then I shouldn't when I daven. But I also wouldn't address the president with a shawl on my head, or wearing leather straps, or shuckling so that equivalence is not exact.

If the goal is to increase my kavana is there any limit to what I can and can't do (barring actions which explicitly violate other halachot) to increase my focus and concentration?


texts: How do I explain my heritage to my son? (as someone who has left Judaism at a young age)

texts:
My mother was raised as Jewish, and I was given a Bris as a child and was exposed to some culture in the form of songs and food and celebrating Jewish holidays (mainly at home or with my more observant uncle), but we very rarely went to temple and I only learned very little Hebrew. She converted to another religion before my Bar Mitzvah, about 25 years ago. I in essence became atheist/humanist over the years, I still self identify with the Jewish ethno-cultural group although my knowledge is admittedly limited.

Now I have a son of my own, I would like to know more about my own heritage so that I can address questions he might want answered. I am looking for a place or source of information, and am hesitant to ask a rabbi as I am not religiously observant. I understand that there are many differences in the religion, the ethnic identity, and the nation founded with Judaism at its base.


texts: Is there a problem 'wearing' a virtual Saint Lucia hat?

texts:
Is there any prohibition, perhaps related to lo teileichu b'hukat hagoyim, in "wearing" a virtual hat which celebrates Saint Lucia day?

Related


texts: Korach's logic regarding the link between birth order and jobs

texts:
I'm confused with Rashi's view on Korach's claims:

  "אָמַר קֹרַח, אַחֵי אַבָּא אַרְבָּעָה הָיוּ,
  עַמְרָם הַבְּכוֹר נָטְלוּ שְׁנֵי בָנָיו גְּדֻלָּה ...
  מִי רָאוּי לִטֹּל אֶת הַשְּׁנִיָּה?
  לֹא אֲנִי שֶׁאֲנִי בֶּן יִצְהָר, שֶׁהוּא שֵׁנִי לְעַמְרָם.

Through the whole Torah, we don't see that G-d follows that rule strictly: Adam's sons - Shes was the third, Noah's 3 sons - Shem was the second, Yakov was the second, Reuben got nothing out of his בכורה, and Levi got it all being the third, Moses got Kejunah initially being the second etc.

Why would Korach suddenly assume that the privileges are distributed according to the order of birth?


texts: Did anointed kings of Israel have contact with their parents?

texts: This answer to another question makes me wonder: Did anointed kings of Israel have any contact with their parents?  David was dead when Shlomo succeeded him, and Shlomo ruled until his own death.  But were Shaul and David's fathers alive during their respective reigns?  What about the mothers of all of the above?  What about later kings (assuming they had legitimacy)?


texts: How do most Rabbis justify teaching Torah to conversion candidates?

texts:
According to the Rambam (Shoftim ~ Melachim uMilchamot ~ Chapter 10 ~ Halacha 9), a non-Jew who studies Torah is obligated to die and a non-Jew should only study his Seven mitzvot. I reason that it applies to conversion candidates as well. Otherwise I expect the Rambam would have listed an exception and so would the Gemara on which the Rambam's ruling is based.
Why do Rabbis teach Torah to someone preparing for conversion? Is this because the ruling of the Rambam is not part of the Shulchan Aruch?
Would a non-Jew preparing for conversion get punished by Hashem for studying Torah?


texts: How does one calculate how much time to devote to torah learning and how much time for livelihood?

texts:
In Judaism, the study of torah is considered above all else. However, there is also a need to be able to provide for one's family.

How does one calculate the amount of time one should devote to torah study and how much should be spent towards generating income.


texts: Is the winding פ in this sefer torah kosher?

texts: Leaving aside all other issues with the text as displayed, are the pehs acceptable, or do they actually need an inverted vav on the inside (instead of these whirls)?


texts: How soon do you have to make an asher yatzar?

texts: How soon after using the bathroom must one make an asher yatzar bracha? For example after going to the gym and using the bathroom can you take a shower or do you need to first exit the bathroom area, make an asher yatzar and then return for the shower?


texts: בְּתוֹךְ and בְּקֶרֶב are used in different places and both translated "in the midst"; what's the difference?

texts:
I understand בְּתוֹךְ as "in the midst of".  The tree of life is b'tokh ha-gan (in the midst of the garden), and God spoke to the people mitokh ha-eish (from the midst of the fire).  I learned today that JPS also sometimes translates בְּקֶרֶב as "in the midst", as it does in Habbakuk 3:2 (בְּקֶרֶב שָׁנִים, in the midst of years).

What's the difference between בְּתוֹךְ in the first two passages and בְּקֶרֶב in Habbakuk?  What does it mean that Habbakuk uses the latter and not the former?

Additional reason for my confusion:
I understand b'kerev as "in nearness", the same way a korban draws us near to God.  But JPS (who knows way more about biblical Hebrew than I do :-) ) translates it as "in the midst", which makes me wonder if tavekh and kerev are the same kind of "midst".  Both "midst" and "nearness" indicate proximity, but in English there is a nuanced difference; is that what's happening here, or have I just run into a synonym and it doesn't mean anything special?


texts:
Inspired by an answer here:

Does the recitation of Kabbalas Shabbos require a minyan?

I was always under the impression that we do it together by convention rather than necessity, but one could lechatchila recite Kabbalas Shabbos at home, and join the minyan for Maariv. This answer sounds like there is some sort of significance in 10 people.

Is there any source for this, either way?


texts:
Bamidbar 25:6 says:

וְהִנֵּה אִישׁ מִבְּנֵי יִשְׂרָאֵל בָּא, וַיַּקְרֵב אֶל-אֶחָיו אֶת-הַמִּדְיָנִית, לְעֵינֵי מֹשֶׁה, וּלְעֵינֵי כָּל-עֲדַת בְּנֵי-יִשְׂרָאֵל; וְהֵמָּה בֹכִים, פֶּתַח אֹהֶל מוֹעֵד.
And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, while they were weeping at the door of the tent of meeting.

(Translation credit to Mechon Mamre)
This seems to be quite clear that they were outside in public.  This goes along with what I have always learned which was that a קנאי is only permitted to kill someone if they are having relations with a non-Jew in public.
Rambam seems to confirm this in Issurei Biah 12:4:

כל הבועל גויה, בין דרך חתנות בין דרך זנות--אם בעלה בפרהסיה, והוא שיבעול לעיני עשרה מישראל או יתר--אם פגעו בו קנאין והרגוהו, הרי אלו משובחין וזריזין; ודבר זה הלכה למשה מסיניי הוא, וראיה לדבר זה מעשה פינחס בזמרי.
Anyone who has relations with a non-Jewish woman, whether in the context of marriage or not, if he had relations with her in public (meaning in the view of 10 or more adult Jewish men) and zealots strike and kill him, this is considered praisworthy. This is a halacha l'Moshe mi'Sinai and the proof for it is the incident of Pinchas and Zimri.

(translation mine)
However, the Torah then proceeds to say (apparently quite clearly as well), that Pinchas followed them inside to kill them:

וַיָּבֹא אַחַר אִישׁ-יִשְׂרָאֵל אֶל-הַקֻּבָּה, וַיִּדְקֹר אֶת-שְׁנֵיהֶם--אֵת אִישׁ יִשְׂרָאֵל, וְאֶת-הָאִשָּׁה אֶל-קֳבָתָהּ; וַתֵּעָצַר, הַמַּגֵּפָה, מֵעַל, בְּנֵי יִשְׂרָאֵל.
And he went after the man of Israel into the chamber, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel.

(translation Mechon Mamre)
This seems strange to me.  If they were inside a chamber at the time of the event, it doesn't seem like it would really cause the same kind of chilul hashem that would allow a zealot to kill them.
So were they inside or outside when Pinchas killed them?


texts: In a case where one does not have access to tefillin during the proper zman of Shacharit, but will soon after, is it preferable to daven after the zman WITH tefillin, or daven during the proper zman but WITHOUT tefillin?


texts:
The Tzaddikim used to always keep their hands above their waists. I can understand how this was done when all you wore was a robe and sandals, but how did men like the Chofetz Chaim do it when they wore pants? How'd they get dressed and go to the bathroom?

Edit: The Gemara says the Rebbe's hands never went below his waist and the Rambam says that it's a righteous thing to do. When you look at pictures and videos of the Chofetz Chaim, his hands are never below his waist.


texts: Rabbi Matis Blum Torah Lodaas Sheets Online?

texts: I've been trying to find copies of Rabbi Blum zatza"l's Torah Lodaas Parsha Sheets online, but I can't seem to find them. Are they documented anywhere, or am I out of luck?


texts: Was R' Yishmael aware that his blessing was Hashem's prayer?

texts:
Berachos 7a:

  אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי יוֹסֵי: מִנַּיִן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְפַּלֵּל? ... מַאי מְצַלֵּי? אָמַר רַב זוּטְרָא בַּר טוֹבִיָּה, אָמַר רַב: ״יְהִי רָצוֹן מִלְּפָנַי שֶׁיִּכְבְּשׁוּ רַחֲמַי אֶת כַּעֲסִי, וְיִגּוֹלּוּ רַחֲמַי עַל מִדּוֹתַי, וְאֶתְנַהֵג עִם בָּנַי בְּמִדַּת רַחֲמִים, וְאֶכָּנֵס לָהֶם לִפְנִים מִשּׁוּרַת הַדִּין״.

  R' Yochanan said in the name of R' Yosi: How do we know that Hashem prays? ... What does He pray? R' Zutra bar Tovia said in the name of Rav: "May it me My will that My mercy conquers My anger, that My mercy roll over My attributes, that I act with My children with mercy, and that I open to them beyond the line of the law."

Immediately afterwards:

  תַּנְיָא, אָמַר רַבִּי יִשְׁמָעֵאל בֶּן אֱלִישָׁע: פַּעַם אַחַת, נִכְנַסְתִּי לְהַקְטִיר קְטוֹרֶת לִפְנַי וְלִפְנִים, וְרָאִיתִי אַכְתְּרִיאֵל יָהּ ה׳ צְבָאוֹת, שֶׁהוּא יוֹשֵׁב עַל כִּסֵּא רָם וְנִשָּׂא, וְאָמַר לִי: ״יִשְׁמָעֵאל בְּנִי, בָּרְכֵנִי!״ אָמַרְתִּי לוֹ: ״יְהִי רָצוֹן מִלְּפָנֶיךָ, שֶׁיִּכְבְּשׁוּ רַחֲמֶיךָ אֶת כַּעַסְךָ, וְיִגּוֹלּוּ רַחֲמֶיךָ עַל מִדּוֹתֶיךָ, וְתִתְנַהֵג עִם בָּנֶיךָ בְּמִדַּת הָרַחֲמִים, וְתִכָּנֵס לָהֶם לִפְנִים מִשּׁוּרַת הַדִּין״. וְנִעְנַע לִי בְּרֹאשׁוֹ.

  It was taught in a Braisa: R' Yishmael ben Elisha said, "Once I entered to bring the Ketores in the inner chamber, and I saw Hashem was sitting on the throne, high and exalted, and He said to me, 'Yishmael, My son, bless Me.' I said to Him, 'May it be Your will that Your mercy conquer Your anger, that Your mercy roll over Your attributes, that You act with Your children with mercy, and that You open to them beyond the line of the law,' and He nodded His head to me."

This is word for word Hashem's prayer recorded on the previous line, with the first-person pronouns changed for second-person ones.

Ignoring the gross anthropomorphisms, the question of what it means that Hashem prays, etc., was R' Yishmael aware of the text of Hashem's prayer and formulated his blessing off of it? Or, conversely, did Rav deduce the text of Hashem's prayer based on this Braisa of R' Yishmael's prayer?


texts: Understanding the best before code for yoshon

texts:
COR: Canadian Yoshon Guide writes:

  Quaker Oats (COR 112): All products containing oats and/or oat bran - date code of 0819P8 or earlier (Family Size will have a ‘TV’ code instead of ‘P’).

.

Would the best before code on a Quaker oatmeal box of "20 AL 11 0417P9 16" qualify for yashan?


texts: If you are listening to someone praying outloud And you say Amen.Did you just pray?

texts: If someone is listening to another person praying out loud, and they respond, "amen," does Hashem consider the response to be a prayer in its own right?


texts:
If a woman were to donate her eggs to a family member who, unfortunately, could not conceive on her own, would that invoke considerations of halachic incest if the man who would fertilize the egg would otherwise be forbidden to the donor?
I know that there are many other halachic considerations but I'm curious about whether the label of incest ("forbidden relation") is one of the act of the physical bodies (intimacy), status of the involved individuals (regardless of the method of involvement), or the underlying event (conception regardless of location). The same question could be asked were the man the donor of his zera.


texts: How sick does one have to be to qualify for a "Mi Shebberach"?

texts:
Are there guidelines about how sick you have to be to be included in the mi shebberach list read during the torah service?  A cold? Bronchitis? The flu?  Pneumonia?  I'm not asking about private prayer but public prayer.

Addendum: There is no halacha for how sick you have to be to rate a mention on the public mi shebberach list.  Each congregation makes its own rules.
This is what I concluded after reading the comments here and at judaism.stackexchange.com/q/16430/170

(Personally, I find it distasteful to tell someone for whom the matter is very meaningful, "Sorry, you are just not sick enough to make the cut.")


texts:
Qur'an accuses Jews of killing their prophets:

  And [recall] when you said, "O Moses, we can never endure one [kind of] food. So call upon your Lord to bring forth for us from the earth its green herbs and its cucumbers and its garlic and its lentils and its onions." [Moses] said, "Would you exchange what is better for what is less? Go into [any] settlement and indeed, you will have what you have asked." And they were covered with humiliation and poverty and returned with anger from Allah [upon them]. That was because they [repeatedly] disbelieved in the signs of Allah and killed the prophets without right. That was because they disobeyed and were [habitually] transgressing.
  Indeed, those who believed and those who were Jews or Christians or Sabeans [before Prophet Muhammad] - those [among them] who believed in Allah and the Last Day and did righteousness - will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve.
  [Quran 2:61-62]

Is there any truth behind that claim according to the Jewish tradition ? Have Jews killed any of their prophets according to their own tradition ?


texts:
In the Sephardic/Edot Ha Mizrach tradition, the te'amim of the Torah are chanted in maqam sigah/sikah. Which maqam is the Haftarah chanted in?

Note:

  A maqam (مقام), which in Arabic literally means 'place', is a standard
  melody type and set of related tunes. The musical traditions of
  Mizrahi Jews  are  based on the maqam system. Ashkenazi nusach
  includes a simplified system including three main modes or steyger and
  several minor variants. Muslims share the same practice of conducting
  services using the maqam, but differ substantially in many ways.

Source: https://en.wikipedia.org/wiki/Weekly_Maqam


texts: what induces a person to become more devoted in his religious pursuits?

texts:
Looking for some sources as to what induces a person to become more devoted in his service of God.

I have read about certain big tzadikim who devoted themselves with extreme mesirut nefesh (efforts) and was wondering from where does this desire come from.

For example, the Rambam in Mishne Torah yesodei tora ch.2 says this desire comes from examining the wisdom in nature.

  What is the path [to attain] love and fear of Him? When a person
  contemplates His wondrous and great deeds and creations and
  appreciates His infinite wisdom that surpasses all comparison, he will
  immediately love, praise, and glorify [Him], yearning with tremendous
  desire to know [God's] great name, as David stated: "My soul thirsts
  for the Lord, for the living God"

are there other sources that discuss what induces a person to this strong devotion? and why should that approach be the most powerful one.


texts: Why doesn't everyone say 'Al HaNisim for both days of Purim?

texts:
No matter where you live, walled city or not, there is no Tahanun or LaMenatzeah on either day, you aren't allowed to fast on either day, and you can even fulfill Matanoth LaEvyonim on either day (according to some opinions, and subject to certain restrictions).

Clearly, both days are significant days to all of Klal Yisrael. Why, then, don't we all say 'Al HaNisim on both days?


texts: "Whose opinion is this mishna?": a question on Ketubot 49a

texts:
In Ketubot 49a, the mishna presents the opinion that a man is not legally obligated to support his daughters. The gemara then goes on to determine whose opinion this is: first it excludes Rabbis Meir, Yehuda and Yohanan ben Beroqa, and then it demonstrates that the mishna could actually be in accordance with any of those three.

But if you look at the mishna in question, it explicitly says that it's the opinion of Rabbi Elazar ben Azariah! So why all this discussion about whose opinion it is?


texts: Is it more heimish to say "Google" or "Giggle"?

texts:
I am concerned that saying "Google" (גוגל) is chukat ha-goyim and that I should definitely be saying "Giggle" (גיגל) instead.
Kal v'chomer, I have heard many, l'havdil, Modern Orthodox and secular Jews saying "Google."

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


texts: I saw yesterday that the Crimean Jews - which were an ancient kehillah - had their own nusach, called "Nusach Kafa" (נוסח כפא). I was wondering in what ways was this nusach unique? What special traditions/customs did they have? Note: There's a book called המחזור לכמנהג כפא: תולדותיו והתפתחותו in the National Library of Israel, but can only be accessed from there, and the library is closed these days.


texts: Hefsek (interruption) between the blessing on food and eating the food

texts: Is it considered a hefsek to play with one's fingers or silverware or such while waiting for the challah to be passed around on shabbat, after the blessing made on it? Even though it isn't talking, it is an activity unrelated to eating bread.


texts:
Every time recently that I've heard of an Orthodox congregation conducting a search for a rabbi, the stage at which the rabbi visits the community for a Shabbat and auditions for the position is called a probeh.

Here are some examples of the use of this term that I can find on the web:

A schedule for a probeh event.
From a blog post by ADDeRabbi:

  In the late 1940s, my grandfather was hired to officiate (lead services, read the Torah, and deliver sermons) High Holiday services at a synagogue in a small town in Ohio. The one-off gig turned out to be a probeh, an audition, and he was offered the job of full-time rabbi.

From a Rabbinic Search notice:

  ... Rabbinic Search has completed its series of Probehs and will culimate with a Congregational Vote ...

I tried searching the Internet for an etymology for this word and came up empty. I have only ever heard it in this specific context - rabbinic audition.

What language is this word from? Yiddish?

What is its etymology and derivation?

How far back does its usage go in this context?


texts: Why is mitzvah 611 not in The Six Constant Mitzvot?

texts:
Mitzvah 611 according to the Sefer HaChinuch is to walk in HaShem's ways. Sefaria writes:
"The commandment to walk in - and make oneself similar through - the ways of God, may He be blessed:"
Later down, it is written:
"And this commandment is practiced in every place and at all times by males and females. And one who transgresses it and does not make efforts to straighten his ways, to conquer his impulse, to improve his thoughts and deeds for the Love of God and to fulfill this commandment, has violated this positive commandment.
"
So, why is this not a Constant Mitzvah, if the Chinuch clearly writes it is practiced at all times, similar language he uses to describe other Mitzvot that ARE considered constant?


texts: This might be too obscure for most people, but I want to put it out there anyway. Perry is fermented pears (sort of a pear cider, if you will - from what I read in Wikipedia, perry produced outside the UK is, in fact, called pear cider). While I cannot see any halachic problems with this (it's not made from grapes, and would not be processed in the same place as wine is), and in theory should also be kosher for passover, I have yet to find any indication that there is a kosher certification for perry. If anyone can shed any light on this (and if there is a kosher perry available, let me know!), I would appreciate it.


texts: Electric menorah and the timing of sunset

texts:
Assuming one has an electric menorah in their window, but will not be returning home until well after dark, what is the appropriate thing to do?

Activate the next night's bulb in advance, so that once night falls it is correct (but it's wrong during the day when it's harder to see)?
Activate the next night's bulb after returning home and lighting candles (in which case it's wrong for several hours of night time)?
Turn it off altogether until able to return home and activate the next bulb?

This would also be somewhat relevant if one was to be away for several days, but that's a more complicated situation.


texts: When designating which sink in a kitchen is Milchig and which is Fleishig, is there any preferred method for which should side should be which. (Eg left meat and right milk, or vice versa)? What about for utensils?


texts:
Genesis 41:45 JPS

  And Pharaoh called Joseph's name Zaphenath-paneah; and he gave him to wife Asenath the daughter of Poti-phera priest of On. And Joseph went out over the land of Egypt.

  וַיִּקְרָא פַרְעֹה שֵׁם-יוֹסֵף, צָפְנַת פַּעְנֵחַ, וַיִּתֶּן-לוֹ
  אֶת-אָסְנַת בַּת-פּוֹטִי פֶרַע כֹּהֵן אֹן, לְאִשָּׁה; וַיֵּצֵא יוֹסֵף,
  עַל-אֶרֶץ מִצְרָיִם.

Genesis 41:50 JPS

  And unto Joseph were born two sons before the year of famine came, whom Asenath the daughter of Poti-phera priest of On bore unto him.

  וּלְיוֹסֵף יֻלַּד שְׁנֵי בָנִים, בְּטֶרֶם תָּבוֹא שְׁנַת הָרָעָב,
  אֲשֶׁר יָלְדָה-לּוֹ אָסְנַת, בַּת-פּוֹטִי פֶרַע כֹּהֵן אוֹן.

Genesis 46:20 JPS

  And unto Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath the daughter of Poti-phera priest of On bore unto him.

  וַיִּוָּלֵד לְיוֹסֵף, בְּאֶרֶץ מִצְרַיִם, אֲשֶׁר יָלְדָה-לּוֹ
  אָסְנַת, בַּת-פּוֹטִי פֶרַע כֹּהֵן אֹן--אֶת-מְנַשֶּׁה,
  וְאֶת-אֶפְרָיִם.

Why is it so important to know that Poti-phera is a priest of On?  Genesis appears to be making a point here.


texts:
I  see some discussion on Trope and the cantillation symbols, but little has been addressed by way of why you lein.  I read Deuteronomy 31:29 in Scripture today and it made me wonder, Is it possible that in your heritage Torah has always been sung and that this verse is why Torah leining is taught to your children?

I had always thought the song here referred to only a portion in Deuteronomy. But I saw Deuteronomy 31:29 cited as the reason you copy your own torah scrolls, and it connected Torah leining with this verse in my mind.  I imagine, that if Moses turned any portion of it into song you would remember it throughout your generations, song just does that!

Deuteronomy 31:19

  וְעַתָּה, כִּתְבוּ לָכֶם אֶת-הַשִּׁירָה הַזֹּאת, וְלַמְּדָהּ אֶת-בְּנֵי-יִשְׂרָאֵל, שִׂימָהּ בְּפִיהֶם:  לְמַעַן תִּהְיֶה-לִּי הַשִּׁירָה הַזֹּאת, לְעֵד--בִּבְנֵי יִשְׂרָאֵל.

Deuteronomy 31:22

  וַיִּכְתֹּב מֹשֶׁה אֶת-הַשִּׁירָה הַזֹּאת, בַּיּוֹם הַהוּא; וַיְלַמְּדָהּ, אֶת-בְּנֵי יִשְׂרָאֵל.

I was wondering if this was WHY you lein and why leining Torah is part of preparing your children for bar mitzvah and bat mitzvah--helping them become sons of commandment and and daughters of commandment.

Related question.


texts:
Tehilla R. Goldberg wrote in 2012:

  A common segulah that has gotten very popular in the last 15 or 20 years or so is that of 40 women baking challah for a specific person in need.

If there is a source for this? I would be very interested to hear how this started and if/which rabbonim recommend it.


texts: Vihi Noam at bedtime Shema on Tishah beAv

texts: Mishneh Torah Tefilah uVirkat Kohanim 7:2 mentions verses of mercy being read before going to bed. Shevuot 15b relates that R' Yehoshua ben Levi used to say (at least the first half of) Psalm 91, and the Tur (Orach Chayim 239) lists it among the texts customarily recited after the Hamapil blessing. Most prayer books add one more verse before (Psalm 90:17), and repeat the last verse, which is commonly known as Vihi Noam. However, we don't say Vihi Noam after the evening prayer on Tishah beAv when it falls on Saturday night (Shulchan Arukh Orach Chayim 559:2). Shall we then omit it at the bedtime Shema as well?


texts: What's a good resource to strengthen your emunah?

texts:
If I go for longer than a week without a good shiur I find my emunah begins to wane.
However after going to the same shiur for a while the material can become boring and it looses its effect.

Is there any good resource online or text that one can use to strengthen his or her emunah?


texts: How do we explain our belief in the story of Yonah living in a Fish, the Splitting of a sea, and all the other fantastic Miracles described in the Torah to a person who was not brought up religious; and maybe in fact does not believe in religion because of these parts of the Torah? also is saying the story of Jonah Allegorical heresy?


texts: If there's no Goel Hadam (ex: victim was a convert), does the accidental killer still need to go to an Ir Miklat?

texts:
Suppose Reuvein was accidentally killed by Shimon. It turns out that Reuvein is a ger who has no halachik relatives.

Since Reuvein has no next-of-kin  and thus no one who can kill Shimon- does Shimon still need to go to an Ir Miklat, and if so, why?


texts: What is the reason why some people do not recite Hallel on Yom Ha'atzmut but recite it on Yom Yerushalayim? I've been at minyanim who practice this. Being that reciting Hallel on these days follows a certain point of view regarding the state of Israel, why would some people recite it on one but not the other?


texts: Does a siyyum in the 9 days obviate other issurim?

texts: Each year, I try to coordinate my learning so that I can make a seudat mitzvah during the nine days and some close friends can have some meat and wine to celebrate. Does the siyum also allow them to listen to music, do laundry etc? What if the live music was part of the siyum (inasmuch as it enhances the simcha of the moment)? Does the siyum change the nature of that entire day for the participants, or just the time at the siyum? Does it make the time at the siyum as if it is not in the nine days, or just allow a particular type of behavior on top of the other issurim of the day?


texts:
I heard a few different opinions of who authored הא לחמא עניא.
Does anyone have any REAL historic proof of the author?

Hasidim say its the Ari Zal, while Sfardim says its not


texts: Is Passover lamb (paschal or pesach feast) said to be atonement and not just commemorative of the original Passover sacrifice in Egypt?


texts: Assuming Christianity is Avodah Zarah (RamBam), can I get my car fixed by a gentile right before/during Nittle Nacht?

texts:
Assuming Christianity is Avodah Zarah (RamBam), can one get his car fixed by a gentile, with a new part, put in, over Christmas? Obviously, there's no way to know whether the mechanic will work on the car on Christmas itself.

This in regards to Mishneh Torah Avodas Kochavim 9:1:

  It is forbidden to purchase or sell any durable entity to an idolater within three days of one of their holidays.… When does the above apply? In Eretz Yisrael. In other lands, however, it is forbidden [to engage in such activities] only on the day of their festival itself.


texts: Did Rabban Shim'on ben Gamli'el accept the stipulation of the court?

texts:
The Mishna (Demay 7:3) gives the case of a worker who doesn't trust his employer to separate tithes. The worker has to separate tithes himself, i.e. 1% (1 fig out of 100) for terumat ma'aser, and ma'aser sheni which he then redeems on a coin. There are three opinions (as explained by the Rash, followed by Bartenura):

Tanna kamma: The worker has to set aside a fig uneaten to make up for the loss of one fig he causes to the owner by taking the tithes from the owner's property.
Rabban Shim'on ben Gamli'el: He has to set aside a fig, but has to buy another one, because not eating one would harm his ability to work for the employer.
Rabbi Yosi: He doesn't have to set aside a fig because of the stipulation of the court (תנאי בית דין), which requires the employer to pay for terumat ma'aser.

If the court made a stipulation, I would assume that it would be public and not something known only to Rabbi Yosi. The first tanna of our mishna and Rabban Shim'on ben Gamli'el, as well as Rabban Gamli'el, who fed his workers demay (Demay 3:1), all seem to have been unaware of it.

Rabban Shim'on ben Gamli'el, who was the prince, had been in controversy with the head of the court, Rabbi Natan (Horayot 13b).

Is it possible that Rabban Shim'on ben Gamli'el didn't accept the court's stipulation? Alternatively, was the stipulation made only after Rabban Shim'on ben Gamli'el stated his opinion? Or was it, for some reason, known only to Rabbi Yosi?


texts:
On Shabbos the first night of Pesach, we don't say Magen Avot (Orach Chayim 487:1).  The Mishna Berura says that this is because normally Magen Avot is to prevent people who were late to shul being left alone, but Pesach is ליל שמורים so we are guarded from dangers.

How does this help?  Even on the original ליל שמורים, the protection did not extend to outside: ואתם לא תצאו איש מפתח ביתו עד בקר (Shemot 12:22).  Rashi there says that this command was because it was dangerous outside.

Why does the present day protection on Pesach night apply even outside?


texts: Birchos Hashachar (Morning Brachos) - 'Who spreads the earth above the waters' - why the strange expression?

texts:
The Gemoro in Brachos 60b writes that it used to be the practise that as a person woke up, at each stage of him getting ready for the day, he said the relevant bracho.

Upon hearing the sound of the rooster, one should recite: ״בָּרוּךְ…אֲשֶׁר נָתַן לַשֶּׂכְוִי בִּינָה לְהַבְחִין בֵּין יוֹם וּבֵין לָיְלָה״ - Blessed…Who gave the heart understanding to distinguish between day and night. Upon opening his eyes, one should recite: ״בָּרוּךְ…פּוֹקֵחַ עִוְּרִים״ - Blessed…Who gives sight to the blind. Upon sitting up straight, one should recite: ״בָּרוּךְ…מַתִּיר אֲסוּרִים״ - Blessed…Who sets captives free. Upon dressing, one should recite: ״בָּרוּךְ…מַלְבִּישׁ עֲרוּמִּים״ - Blessed…Who clothes the naked, as they would sleep unclothed. Upon standing up straight, one should recite: ״בָּרוּךְ…זוֹקֵף כְּפוּפִים״ - Blessed…Who raises those bowed down. Upon descending from one’s bed to the ground, one should recite: ״בָּרוּךְ…רוֹקַע הָאָרֶץ עַל הַמָּיִם״ - Blessed…Who spreads the earth above the waters. Upon walking, one should recite: ״בָּרוּךְ…הַמֵּכִין מִצְעֲדֵי גָבֶר״ - Blessed…Who makes firm the steps of man. Upon putting on his shoes, one should recite: ״בָּרוּךְ…הַמֵּכִין מִצְעֲדֵי גָבֶר״ - Blessed…Who has provided me with all I need. Upon putting on his belt, one should recite: ״בָּרוּךְ…אוֹזֵר יִשְׂרָאֵל בִּגְבוּרָה״ - Blessed…Who girds Israel with strength. Upon spreading a shawl upon his head, one should recite: ״בָּרוּךְ…עוֹטֵר יִשְׂרָאֵל בְּתִפְאָרָה״ - Blessed…Who crowns Israel with glory.

Nowadays the custom has changed and we say them consecutively in shul (shulchan aruch 46:2)
All these brachos seem to make sense sequentially as far as the order of the day, but how are we to understand the bracho of רוֹקַע הָאָרֶץ עַל הַמָּיִם - Who spreads the earth above the waters? This is said upon descending from one's bed and placing one's feet on the ground.

Are there any seforim / sources that speak about this choice of expression. The other brachos are pretty straightforward - why the poetic license here? How are we to understand it?

And why do we need a standalone bracho just for putting our feet on the ground why wouldn't the next bracho ״בָּרוּךְ…הַמֵּכִין מִצְעֲדֵי גָבֶר״ - Blessed…Who makes firm the steps of man suffice for this stage of the process?


texts: Should the Ten Tribes observe Chanuka and Purim?

texts:
Assuming we will, at some point, be reunited with some or all of the exiled Ten Tribes of Israel, will we expect them to celebrate holidays that are specifically Judaic in nature, by which I mean that they are commemorations of events that happened to Judah as opposed to the other tribes?

I am obviously referring to the holidays of Chanukkah and Purim. Should the Ten Tribes celebrate such holidays?

On the one hand, these are well-established holidays in Jewish tradition and law, and would we want a large portion of Jews (Judah) to be celebrating such days while the rest of Israel does not?

But on the other hand, why should they have any reason to celebrate? Perhaps we should treat this the same as any other customs that arise within communities in exile (i.e. inserted prayers like Yekum Purkan and Av HaRachamim etc.), which the individual communities observe and others communities have no reason to accept. If one of the Ten Tribes with whom we will be united, for example, has accumulated one or two holidays in commemoration of events that occurred in their exile, would we be expected to observe them?


texts: Regarding the chagim (festivals), we know that a chag is really one day (not including the rabbinic chag a/k/a yom tov sheini). However, for Rosh hashana, Israelis observe a two day festival. So is the reason Israelis observe two days of Rosh hashana because they believe both are a biblical chag? It makes a difference whether the second day of Rosh hashana is biblical or rabbinic. It would make a difference in burying a dead body, because כבד המת takes precedence over yom tov sheini. So can a person be buried on second day Rosh hashana?


texts: If someone said אהבה רבה before ברכת התורה without having in mind for ברכות התורה us he יוצא Birchos Hatorah?

texts:
According to the Ramban (השגות לספר המצוות להרמב"ם שכחת העשין טו) that birchos Hatorah is a Mitzvah מדאורייתא, If someone said אהבה רבה before ברכת התורה without having in mind for ברכות התורה is he יוצא?

Does this depend on the מחלוקת whether מצוות צריכות כוונה? Or maybe אהבה רבה is assumed not to be ברכות התורה unless specifically intended as such. Thus even if מצוות אין צריכות כוונה he still would not be yotze?


texts:
A Magic Mug is a coffee cup that has a picture behind a material that is black at room temperature. When hot water is added the black color turns transparent, revealing a picture or writing underneath.

What is the status of using such a mug on Shabbos? Is there an issue of writing or perhaps the changing of the coloring creates an issue?


texts: Is there a blessing or prayer for success in work?

texts:
I was recently elected to the board of my synagogue and I wanted to add a small prayer or invocation for success at the beginning of the meetings. Does anyone know something appropriate? I was thinking perhaps the end of Ps. 90?

Thanks and Regards


texts: At what point in history did Tzra'as stop happening? Was it sudden or gradual? Do we have any sources that suggest that it could still occur today?


texts: What do I need to know to properly kasher utensils in boiling water?

texts:
If someone wants to kasher their utensils using a pot of boiling water, what do they need to know to do it correctly?

Among other issues, consider:

Are there issues with how long items need to be in the water?

How much water does there need to be?

Can some items not be kashered this way?


texts: Does tzar baalei chayim include mental anguish?

texts: Does the prohibition on causing tzar baalei chayim (paining animals) preclude acts which only cause an animal mental anguish, such as scaring them, or it is limited to physical pain?


texts:
Pirkay D'rabbi Eliyeser 14.5

Hashem gave the woman nine curses and death:

The afflictions of child birth
The afflictions of blood of virginity
The affliction of pregnancy
The affliction of bringing up children
Her head is covered like a mourner,
and she does not shave it except on account of immorality.
Her ear is pierced like (the ears of) perpetual slaves.
Like a hand-maid (slave) she waits upon her husband.
She is not believed as a witness.

And after all these, death.

There would seem to be several problems with this.

Was there originally no way of having children?
Same as #1.
Like the first two, this only applies if the woman is married, and has children.
Does this mean that their hair is long? That doesn't seem like a con. And if it means that they must cover their hair then A- again, only when married and B- the Terumat Hadeshen holds - I believe - that women covering their hair is drabbanun, and therefore not really from Hashem.
Aren't there chassidish women who shave their heads? Also, is it asur drabbanun, Das Yehudit, or nothing which says they must not shave their heads? Unless it's דאורייתא it's again not from Hashem
That's voluntary. They like earrings. Exactly how is that a curse?
Those responsibilities - as far as I know - are mostly drabbanun. Again not from Hashem.


texts:
R' Yehudah tells us in the name of Shmuel (Sanhedrin 104b) that the Anshei Kenesses HaGedolah wanted to include Shlomo HaMelech on the list of kings who lost their portion of Olam Haba. An image of David HaMelech had prostrated itself before them, beseeching them not to include him in his merit, but they ignored it. A fire came out of the Kodesh Kadashim, presumably invoking Shlomo's merit of having built the Beis HaMikdash, but they ignored that as well. A Bas Kol rang out, invoking the merit that Shlomo built the Beis HaMikdash before his own palace, and was much more diligent in building the former than the latter, but they still ignored it. Finally, a Bas Kol rang out, telling them that Shlomo would be welcomed into Olam Haba regardless of what they would say - the Chachamim can only decide Halacha, not whether a person should be welcomed into Olam Haba. At that point, the Anshei Keneses HaGedolah conceded and left Shlomo's name out of the Mishnah.

What exactly is this back and forth? If the Chachamim can't determine whether a person should enter Olam Haba, why was that Bas Kol not the first proof? Why were Shlomo's merits not invoked before his father's? And why did the Chachamim reject each one?


texts: Would sources consider the following as a mitzvah, sin or neither: If one continues to rebuke their friend for breaking shabbat and not following the Torah, and it causes not exactly arguments, but disagreements where the non religious person gets very mad and writes against the religion online?


texts: Nobody mails me anything for any other holiday but on Purim my relatives send hamantaschen in the mail! What's the origin of this tradition?


texts: He forgot Yaaleh VeYavo in early maariv on Rosh Chodesh. Does he repeat the Amidah?

texts:
Halachipedia says

  If one forgets Yaaleh VeYavo at Mariv/Arvit once one finished the
  Bracha of Retzeh (and all the more so if one finished Shmoneh Esrei)
  one doesn’t return to the Bracha or repeat Shmoneh Esrei. The same is
  true whether it is the first or second day of Rosh Chodesh.

I always understood the reason to be that Rosh Chodesh was not proclaimed at night.

It is possible to daven Maariv after Plag Hamincha see here for example . The opinion that one can  daven Maariv then holds that after  Plag Hamincha it is night. But practically it is before sunset.

So my question is if someone left out  Yaaleh VeYavo at Maariv (after Plag Hamincha Erev Rosh Chodesh and before sunset or even night) would he have to repeat the Amidah?


texts: Which Animals Are Said to Have Spoken in the Torah

texts: I'm aware that the Torah says the serpent spoke to Eve in the Garden (Genesis 3:1) and Balaam's ass spoke to him on his journey to see Balak (Numbers 22:28).  Are there any other instances of animals speaking in the Torah?


texts: What is the difference between the following words referring to commandments?

texts:
What is the difference between the following words?

Commandments
Law
Testimonies
Precepts
Judgements
Statutes
Ordinances

Deut 26:16 - 19 reads

  16: This day, the Lord, your God, is commanding you to fulfill these statutes and ordinances, and you will observe and fulfill them with all your heart and with all your soul.
  17: You have selected the Lord this day, to be your God, and to walk in His ways, and to observe His statutes, His commandments and His ordinances, and to obey Him.
  18: And the Lord has selected you this day to be His treasured people, as He spoke to you, and so that you shall observe all His commandments,
  19: and to make you supreme, above all the nations that He made, [so that you will have] praise, a [distinguished] name and glory; and so that you will be a holy people to the Lord, your God, as He spoke.

Deut 6:1 reads:

  This is the commandment, the statutes, and the ordinances that the Lord, your God, commanded to teach you, to perform in the land into which you are about to pass, to possess it.

There are many other places in the Hebrew Bible where these words appear, but I couldn't quite grasp distinctly what they mean.


texts: Is a Mikavah process required per Halahah for the conversion process? With no Mikvah process, can the conversion certificate be issued?  Is that certificate valid?  Can that person observe Shabbat as a Jew?


texts: Why when calling the Cohen even if you clearly know the Psak you cant say I have a Negah at home Instead of saying  "Kanegah Nireh Li Babayis" Like a Negah?


texts: What are the Biblical sources for rabbinic authority?

texts:
I am  currently learning in a s'micha program. I was challenged by one of my old friends to find a source for our modern understanding of rabbinic authority that does not require circular reasoning for its explicit authority by relying on a rabbinic source to justify itself.

The best I could do was Devarim 1:16 and 17:8-11, however I was unable to demonstrate anything more from these pesukim other than their explicit mention of rabbinic authority to determine individual practical halachic issues (e.g. if something is kosher, tamei or mutar, etc).

EDIT Update:
The full spectrum of rabbinic authority as we interpret it today (e.g generating novel rabbinic law, determining the true interpretation of biblical texts, etc) seems to transcend the explicit intention of the rabbinate in the Torah. This 'creative' aspect of rabbinic authority appears in the Torah only via its own creative rabbinic interpretation.  This presents a significant conflict of interest and raises great doubt on its authenticity.

This dilemma greatly pains me and challenges my conception of Rabbinic Judaism. I understand the reluctance of my peers to struggle with this concept which is why I cannot engage openly about this issue. Fundamentally, I find the issue devolves onto a willingness to accept the concept of "emunat Chachamim" which is where I find no biblical sanctioning. I would love to have complete reliance on Chazal however man is fallible and the only man the Torah ever placed trust in was Moshe [Shmot 14:31] but that was because he was a perfect conduit speaking the word of G-d, not contaminating them with his own interpretation.

Accepting an expert's authority to determine a practical legal question is demonstrable from the Torah as above, but suggesting that Chazal or later rabbanim can creatively expand upon the Torah is not explicit. The Torah is explicit in its understanding of the fallibility of human leadership [Vayikra 4:13]. To conclude that the Torah would sanction allowing flawed human reasoning to command final authority on Torah interpretation seems exceptional and requires explicit demonstration; which it appears to lack.

I have a great hesitation accepting rabbinic authority without scriptural proof as it requires surrendering my intellectual honesty that I am practicing Judaism as was intended by the Torah. I would expect others to feel similarly given the gravity this potential error could hold on our religious practice.

(A great source text attempting to resolve this issue was written by Jews for Judaism and can be found here, but in my opinion it fails at the task as it makes a significant leap to conclude the biblical intention of the rabbinic creativity. Why would the concept of rabbinic 'creativity' require itself creative interpretation to be derived from the Torah rather than explicit mention as the other sources of basic rabbinic interpretive authority? As the author himself compares such a concept to the American Supreme Court which derives its authority to 'make law' from explicit permission in the constitution, not via interpretation of legal example in the constitution, so too if the intention of the Torah was for rabbinic authority to be both interpretive and creative, then both should have been mentioned equally as explicit. To argue otherwise is precisely the type of circular reasoning I was hoping to disprove.)


texts:
The Mishna in Shabbat (1: 7) states that:

  בֵּית שַׁמַּאי אוֹמְרִים, אֵין מוֹכְרִין לַנָּכְרִי וְאֵין טוֹעֲנִין עִמּוֹ וְאֵין מַגְבִּיהִין עָלָיו, אֶלָּא כְּדֵי שֶׁיַּגִּיעַ לְמָקוֹם קָרוֹב. וּבֵית הִלֵּל מַתִּירִין

Beit Shammai says we may not sell to a gentile, nor help him load, nor lift a load upon him, unless there is sufficient time for him to reach a nearby place. But Beit Hillel permits these acts.

R. Ovadiah of Bertinoro explains:

  וְלֹא טוֹעֲנִין עִמּוֹ. עַל הַחֲמוֹר. וְלֹא מַגְבִּיהִים עָלָיו מַשְּׂאוֹי עַל כְּתֵפוֹ, דְּמֵחֲזֵי כִּמְסַיְּעוֹ לְהוֹלִיךְ הַמַּשְּׂאוֹי בְּשַׁבָּת

That is, these activities look as though the gentile was commissioned to perform tasks for the Jew on Shabbat.

The question is that the Mishnah is obviously discussing a case in which the enlisted activities were performed on Friday. (For if they were performed on Shabbat we would be dealing with larger problems).

If so, this ought to constitute a double rabbinic prohibition: an initial prohibition of utilizing a gentile's services to perform labor on Shabbat, and a further rabbinic decree prohibiting activities that might be construed as such.  The rabbis generally do not enact such legislation (Cf. Betzah 3a).

I am familiar with textbook solutions to problems of "double enactments" but am looking for solutions raised by the commentators to this particular question.


texts: What is the process involved in a Beth Din recognition of Jewish status?

texts:
I was curious if someone could give me a breakdown regarding what the process would be for a person to receive recognition of their status through the Beth Din.

I'm not speaking to conversion but of Jews who are Jewish but fell away from the faith from one generation or another. (Grandparents were Jewish but their parents didn't practice, sort of thing)

I have heard of people entering back into the Jewish community by going to the Beth Din to have their Jewish status recognized under an Halachalic legal setting. I was just curious what that process was like.


texts:
A lot of people are bothered by the fact that bad things happen to good people and good things happen to bad people.  Chazal answers by saying that it all averages out in the World to Come.

But I don't see why that is a problem in the first place. The Torah says:
“Good things will happen to you if you observe the commandments”,
but does not say:
“Nothing bad will ever happen to you if you observe the commandments”.

Likewise, The Torah says:
“Bad things will happen to you if you don’t observe the commandments”,
but does not say:
“Nothing good will ever happen to you if you don't observe the commandments”.

Has this point ever been noted by the commentators?


texts: What are the Tumah implications outside of Temple?

texts:
What are the implication of tumah other than related to the Temple?

E.g., a pathologist in, say, Australia is contaminated with Tumas Mes all the time. Does he have to travel to Jerusalem to get sprinkled with ashes of Parah Aduma after each autopsy? (note that he has to be sprinkled on the 3rd and 7th day!) Or can he continue with his normal life until Nissan?

He has to travel to Jerusalem a week before Pesach to be cleansed with ashes of Parah Aduma, right? But if he lives his normal life in tumah, then all his family and property - and, probably, friends as well - are also contaminated. The shul he prays in, the subway he commutes to work in... Basically, it seems that, unless our handling of the dead becomes radically different than it is now, everyone will be tameh unless he takes exceptional precautions. So, does this imply that (other than a small enclave in Jerusalem, dedicated to the tamid services) the whole world would be presumed tameh and everyone who want to bring a korban would have to enter the "buffer enclave" a week before, get cleansed, enter the tahor enclave around the Temple, and then bring the korban?


texts: Did what David do to Batsheba and Uriah technically legal (not sin?)

texts:
David is a king.

Uriah is fighting for him.

As a King David has right to send any of his soldiers to any missions. Presumably that includes suicidal mission.

It is possible that Batsheba is not even technically Uriah's wife. I've heard about something called retroactive divorce.

Let's presume that Batsheba is not technically Uriah's wife at that time. Is what David do technically a sin?

This is discussed here:
https://hermeneutics.stackexchange.com/questions/4587/to-what-extent-is-psalm-514-poetic-exaggeration

  First, remember that David was king, and as king he answered to no one
  but G-d. He could have ordered Uriah killed on whatever pretext and
  then taken Bat-Sheva. He had that authority. Instead, what he did was
  rely on the fact that Jewish soldiers going into battle are required
  to give their wives conditional retroactive divorce papers which in
  effect say: "I divorce you effective today if I do not return from war
  by next month." Babyl. Talmud, Shab. 56a. As king, David could order
  any of his soldiers on a suicide mission without apology. And because
  of the retroactive divorce given to Bat-Sheva, David technically did
  not commit adultery with her as she was divorced. But, as Nathan
  pointed out, whether or not he was legally permitted to do all that he
  did, G-d had warned him to be better than that. Accordingly, he owed
  no apology to anyone (and could not apologize to the deceased Uriah)
  but G-d.

Now what about if Batsheba is indeed Uriah's wife? Why God demand such a light punishment against Dave? Shouldn't they both be stoned to death?

We probably have issue whether the sex is consensual or rape. Torah seems to punish married rape victim even if the sex is not consensual if the rape happens in town and the woman doesn't scream (reference needed). So Batsheba should be stoned too.

Some think David didn't commit any sin at all
http://torahideals.com/essays-and-imaginings/david-and-bathsheba/

  When Uriah was called before David, he made reference to his general
  as “my master, Joab” (2 Samuel 11:11). Although this form of address
  would have been proper in the presence of his commanding officer,
  referring to anyone other than the king as master in the presence of
  the king himself constituted an act of rebellion punishable by death.7
  Uriah also disobeyed David’s order to return home to his wife.8 On two
  separate counts, therefore, Uriah placed himself in the category of
  mored b’malchus, a rebel against the king. As such, Uriah forfeited
  his life immediately since the extralegal powers of the monarch
  include the authority to invoke the death penalty upon rebels without
  the due process of law.9

We got two possibilities:

Either David, as king, commit a crime/sin and didn't get punished for it.
Or a jewish king (like pretty much any king at that time) can pretty much grab anyone's wife without even breaking the law.

Neither is good for the peasant. In any case, which one is right?


texts: Is there any significance in the distinction between Avos d’Rebbi Nassan and Bereishis Rabbah regarding Chavah and the snake?

texts:
In Avos d’Rebbi Nassan 1:5, as quoted and linked by DanF here, when Chavah told the snake that Hashem commanded them not to touch nor eat from the Etz HaDa’as, the snake touched the tree, saying, “Touching it isn’t lethal - eating from it won’t be, either.”

As seen in the comments there, I thought I was going insane based on this Braisa. I could have sworn that the Braisa said that the snake pushed Chavah into the tree, rather than touching it itself. After searching, I found that Bereishis Rabbah 19:3 records my version of the story, and I don’t need to go on any medication.

Jokes aside, is there any significance to this distinction? Why does one version of the story say that the snake touched the tree, while the other says that Chavah did?


texts: Could we together form a spiritual Temple?

texts:
In relation to this question Our bodies are our Temple? I wondered if it's possible to form a spiritual Temple of some kind out of the Jewish community?

Could we together form a dwelling place where HaShem can live in our midst, and if so how do we build such kind of place (environment)?


texts: Being appointed to a jury in a case between two Jews

texts:
In the U.S., a person can be appointed as a juror without volunteering for the position.

If a person would find themselves appointed as a juror over a monetary dispute between two Jews, how should they deal with the case?  Should they submit their opinion according to Torah law, or according to U.S. law?

If a person were in the selection pool for such a case, and they could present themselves in such a way as to increase or decrease their odds of being selected for this case, should they try to be selected, or to avoid being selected, or is there no halachic preference?


texts: Does a Shomer help for Eating before Lighting?

texts:
The Mishna Berurah (672:10) says

ואפילו ללמוד אסור משהגיע זמנה וכ"ש אכילה וש"ד ואפילו התחיל פוסק
Even to learn is prohibited once the time of lighting Chanuka candles arrives. And all the more so eating or other things. And even if he started he should stop.

I recall that when it comes to other similar Halachos such as eating [a meal] once the time of davening has come, appointing a shomer (someone to remind him later) helps.
I was wondering if the same applies with lighting the Chanuka candles. In other words, if someone appoints a shomer to remind him to light later, is s/he allowed to eat after the time to light has arrived?
Sources, please.


texts: Can a garment be assur for men and women because it is both beged ish and beged isha?

texts:
I've been wondering about garments like the frilly pink/purple yarmulkas and talleisim used in liberal Judaism. Since yarmulkas and talleisim are probably normally beged ish, and pink/purple frilly clothes are generally beged isha, are these garments both beged ish and beged isha, and thus assur for everyone to wear? Similarly, are there other articles of clothing that one might encounter that are both beged ish and beged isha and assur for everyone to wear?

I'm not referring to unisex clothing which is permitted for everyone; rather, I'm referring to clothing which bears conflicting aspects which each explicitly mark it as being for a single gender. That is to say, something like black reading glasses might be allowed for everyone because there is nothing "masculine" or "feminine" about them, but what about a frilly pink yarmulka which has both "masculine" and "feminine" aspects?

(I would have liked to dub such clothing beged androginus, but I realized that the mishnah in bikurim says that androginusim wear male clothing.)


texts: Could animals in Eden eat the forbidden fruit of knowledge and what would happen to them?

texts:
I don't see an objection to the fact that the animals of Eden have different diets prior to Adam's sin. And many animals eat fruits: mammals, birds, worms, etc, especially "the tree was good for eating and a delight to the eyes".
The tree wasn't protected by any means.
Animals weren't prohibited from touching its fruits.

Could animals, in theory, eat the fruit of knowledge, and what would happen to them?
PS. did the Serpent taste it before approaching the woman?


texts: Lifting a handkerchief before signing the Ketubah?

texts: I know at a Jewish wedding, just before the Ketubah is signed, the groom picks up a handkerchief in front of everyone.  I remember this has something to do with "kinyan chalifin"; could someone please refresh my memory: whose handkerchief is this, and what exactly is being acquired by whom?


texts: Does double wrapping food work for non-kosher food?

texts:
I have read several articles stating that one may double wrap food and place it into a non-kosher oven.

I haven't read anything regarding the "opposite situation". Lets say one has verified that an oven owned by a non-Jew had all non-kosher food double-wrapped. Can a Jew place kosher food that is unwrapped into that oven?

It seems to me that this would be OK, but are there any other possible concerns, here?


texts:
Are you allowed to review Torah that you already learnt before Tisha Bi'Av on Tisha Bi'Av?

From Aish.com http://www.aish.com/h/9av/oal/48944076.html: (Is the material permitted to learn on Tisha B'av available online?)

Other prohibitions include...Learning Torah, since this is a joyful activity. It is permitted to learn texts relevant to Tisha B'Av and mourning -- e.g. the Book of Lamentations, Book of Job, parts of Tractate Moed Katan, Gittin 56-58, Sanhedrin 104, Yerushalmi end of Ta'anis, and the Laws of Mourning. In-depth study should be avoided. (MB 554:4)

So does this rule of not learning Torah on Tisha Bi'Av only apply to NEW Torah you learn on Tisha Bi'Av, and does not apply to just reviewing Torah.

So my question is: does this rule (of not learning Torah on Tisha Bi'Av) apply to both learning new Torah and reviewing Torah or just learning new Torah?

(I was thinking that maybe it does not apply to reviewing because you do not get as happy for just reviewing Torah)


texts:
In parshat Va-era the 2nd portion - Sheini ends rather abruptly (in the middle of a sentence) Shemot 6:28:

  Now it came to pass on the day that the Lord spoke to Moses in the
  land of Egypt, <-- [Sheini ends here]

Rashi also notes:

  [This is] connected with the following verse: [“That the Lord spoke to
  Moses”].

Is there a special reason here why Sheini ends so abruptly....

or are there many cases where this happens -

(which would possibly mean that the separation of the portions does not necessarily denote the 'end' of a topic and the start of a new one)


texts: Unexpected Yovel (50th year) to free slaves?

texts:
Rambam Avadim 2:

"מְכָרוּהוּ בֵּית דִּין עוֹבֵד שֵׁשׁ שָׁנִים ... אֲבָל אִם פָּגְעָה בּוֹ שְׁנַת יוֹבֵל אֲפִלּוּ נִמְכַּר שָׁנָה אַחַת לִפְנֵי הַיּוֹבֵל הֲרֵי זֶה יֵצֵא לְחֵרוּת :
If the court has sold him, he serves six years ...
IF, however, the jubilee year intervenes, even though he was sold only one year before jubilee, he goes free..."

As I understand the 50th year WAS perfectly predicted, and everybody knew the counting. So Rambam should have used the language of "When the slave is sold less than 6 years before the Yovel" because his price will surely go down accordingly, and not "If Yovel intervenes". Rambam sounds like "if he was paid the full price but Yovel suddenly came, he breaks free".
"How this Rambam's"IF" of "the jubilee year intervention" can be explained?