texts: Reason for Sepharadi Qeri'at Shema' Custom

texts:
I have seen no small number of Sepharadim recite Qeri'at Shema' whilst covering their eyes in the fashion below (as opposed to what I assume is the predominant Ashkenazi custom of simply placing one's entire right hand over one eyes).

Not knowing quite what to Google for, can the MY community help me to understand the ta'am (reason; lit. flavor) behind this particular custom?


texts:
Background

The Torah forbids entering the mikdash or eating the meat of a korban in a state of impurity (so-called
טומאת מקדש וקדשיו) .

Someone who transgresses in error (beshogeg) gets forgiveness through repentance and a sin offering see Vayikro 5 (2) and Rashi there.

In addition, the Torah obligates various offerings to atone for these acts.

1) The Kohen Godol confesses this sin on his own ox for himself and his brother kohanim see Vayikro 16 (11) and Rashi there .

2) The “he-goat for Hashem” obtains the people's atonement for this Vayikro 16 (15) and Rashi there .

3) The mishnayos in Shevuos 1 (4 – 7) describe the various offerings that also effect atonement for  טומאת מקדש וקדשיו. The Tannaim argue over the atonement of  the additional offerings for Rosh Chodesh and the Sholosh Regolim: the factors involved seem to be when, if at all, the person became aware of the sin and if a separate offering is needed for eating as opposed to coming into the mikdash.

Question

Why does the atonement for impurity in the Temple take so many different forms?


texts: Besides the 3x23 rows of the students, were the Sanhedrin meetings open to the public as a rule?


texts: Must one wait for a Cohen, Levi or Yisra'el during public Torah reading?

texts:
I'm mentioning 3 scenarios that may occur during public Torah reading.

1 - The only Cohen in the shul is in the middle of the silent Amidah. Should you wait for him to finish, and if so, how long? Or is any waiting, even 20 seconds considered torach tzibbur? If you don't wait, should you call a Levi or Yisra'el?

2 - The Cohen had his aliyah, the only Levi is in the middle of Amidah. Should the Cohen take the Levi Aliyah or should cong. wait for the Levi?

3 - The only Yisra'el in shul is in the middle of Amidah. AFAIK, a Cohen or Levi cannot take a Yisra'el aliyah. But waitig for the Yisra'el to finish might be torach tzibbur (say he's at the beginning). Do we still have to wait for him, or is there an exception to use a Cohen or Levi to sub for him?


texts:
Genesis 26:5 states:

  Because that Avraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.

What were these laws, statutes, and commandments that Avraham was observing?

A Christian site claims that Avraham was observing the laws of Noah.

What does the Jewish tradition teach us about this?


texts: Moving a bag containing a Muktzeh item during Shabbat

texts:
What is the halacha for a bag that contains a Muktzeh item on Shabbat while containing other non Muktzeh items? Can the bag be moved?

Example: a Tallit bag that contains a bag with Tfillin inside and one wants to move it somewhere else or pull the Tallit from inside


texts: What qualities are necessary in a halachic wrapping?

texts:
There are occasions, e.g. a mezuza in a sometimes-unbecoming environment, in which we're required to cover a holy object with one or two wrappings to separate it from various environmental elements. What are the necessary qualities of these wrappings?

Do they need to be opaque? If so how opaque? (At the extreme, would clear plastic work?)
Do they need to be watertight or airtight, or can they be porous? If the latter, how large can the holes be? (At the extreme, would a loose net bag work?)
Do they need to be durable? (At the extreme, would tissue paper work?)


texts: Inventing Halachot or revealing (restoring) them?

texts:
תנא אלף ושבע מאות קלין וחמורין וגזירות שוות ודקדוקי סופרים נשתכחו בימי אבלו של משה: אמר רבי אבהו אעפ"כ החזירן עתניאל בן קנז מתוך פלפולו
One thousand and seven hundred inferences, and verbal analogies, and minutiae of the scribes were forgotten during the days of mourning for Moses. Rabbi Abbahu says: Even so, Othniel, son of Kenaz, restored them through his sharp mind. (Temura 16)

The same Gemmorah brings the principle of "Not in Heaven" - Rabbis can decide based on their own reasoning, i.g. "invent" new Halochos.
When the Heavenly Halacha is known to be completely forgotten (assuming all Halochos were once known), how do we know if a Halacha was invented anew or restored/revealed to its original state?


texts: Can a non-jew submit names for Mi Sheberach?

texts: Can a non-jew submit names for Mi Sheberach (either Jews or non-Jews)? On shabbat during the Torah reading?


texts: PTIJ: Using electricity on Shabbos heter

texts:
There is a common stance that one may not "use" (whatever that means) electricity on Shabbos, but it seems that the talmud allows for a heter, a permissible case. Apparently, if one wants to insert an electrical wire into an outlet on the sabbath using the lower of two sockets,

one can do so because of the principle of "low plug."
Why is this allowance not employed more in Jewish households?

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


texts: Significance behind coat or upper garment in Vayeshev

texts:
There seems to be a theme in Parshas Vayeshev around a coat or more generally an (upper) body garment:

Yosef's coat of many colors
Yosef's shirt soaked in blood of a wild animal
Yehuda's cloak as a collateral to Tamar
Yosef's garment that the wife of Potifar grabbed

Each time the article of clothing is a significant element to the story. Is there some deeper meaning behind this, that is explored in Rabbinic literature?


texts: Paskesz (a brand that makes lots of kosher Jewish food in the USA), makes wheat crackers. The crackers are 99% wheat (per the ingredients label). While most wheat crackers require the blessing of mezonot, these are specifically labelled as needing the bracha of ha'adama. What is Paskesz doing (or as I suspect is the case, not doing) to these crackers such that they're ha'adama?


texts: May one eat outside of the sukkah during chol hamoed if there isn't a sukkah nearby where one works?

texts: If someone is at work during chol hamoed and is not nearby a sukkah may he eat outside of the sukkah and if so is there any limitation to what that includes?


texts: Can a "metargem" fulfill the Targum obligation of "2 Mikra and 1 Targum"?

texts:
I understand that Yemenite congregations still use a metargem - a person who translates each Torah verse being read into Targum Onkelos. (The metargem was much more common centuries ago.)

O.C. 585:5 says that one can fulfill one of the mikrah obligations by reading together with the Torah reader during the Shabbat Torah service. (See Mishnah Berurah note #14 for dissenting opinions.)

Can the metargem ,assuming that he has already done the 2 Mikrah part (see a previous par. in the same chapter of O.C. that says that one must already complete the 2 mikrah before doing Targum.) similarly, fulfill the targum obligation at that time?


texts: Does the word distribution in the Torah follow Zipfs law?

texts: Does the word distribution in the Torah (ie the Pentateuch) follow Zipfs law where the frequency of a word's occurrence is inversely proportional to its statistical rank (ie does the 2nd most commonly used word occur 1/2 as often as the 1st, the 3rd most commonly used word occur 1/3 as often etc.)


texts: Is a crossdressing man obligated in tznius?

texts:
Suppose a man dresses as a woman, and he does so so well that a casual observer couldn’t tell that he’s actually a man.1 Is this man obligated in the rules of tznius as they apply to women (ex. covering his upper arms, wearing a skirt at least knee-length, wearing a shirt with a high-enough collar, etc.) so long as he appears as one, or do they apply only to women, and since he’s not a woman he’s exempt?

I assume he’d have to keep them due to Mar’is Ayin concerns. I’m asking here if he’s fundamentally obligated in tznius because the actual halachos of tznius apply to him, not because people may think he’s ignoring the rules.

1I am not talking about a transgender, if that makes a difference. Why is he crossdressing? Maybe it’s Purim. Maybe he doesn’t care about the Torah prohibition against crossdressing. I dunno. Only address the reason if it makes a distinction in terms of the answer.


texts: Are women responsible to hear Kriyas Hatorah?


texts: Phraseology in Shmone Esrei for Shabbos Mincha

texts:
In the paragraph starting אתה אחד, the ideas being conveyed are all  praise to Hashem about His uniqueness, Am Yisroel and Shabbos.

It ends off however with a request.     יכירו בניך וידעו כי מאתך היא מנוחתם, ועל מנוחתם יקדישו את שמך.

Artscroll interlinear translates: May Your children recognize and know that from you is their rest, and through their rest, get will sanctify Your name. Metsudah and Koren translate similarly, but this is what I have at hand now.

My first question is the phrase ועל מנוחתם יקדישו את שמך. They are reading it as if it says ועל ידי, through. Is this a common phenomenon in nusach hat'fila? Usually על is used to mean 'on' or 'upon' such as וקדש את שמך על מקדשי שמך.

The phrase על ידי, if we are to assume this is functioning as, should be  written out in full as we find in שחרית לשבת the phrase על ידי משה עבדך.

A second less bothersome question.   The beginning of the request also seems uncommon. We don't usually run from the praise into the request without some type of dividing or connecting tool. Like a vav as is utilized in the regular weekday שמנה עשרה, or an address to Hashem like אלהינו ואלהי אבותינו as we find in the follwing paragraph.

Edit:I ust found a variant translation which at least does not translate this as a request. The Hirsch siddur has this:
Your children will realize it and they will know that such rest is theirs from You, and for their rest they will hallow Your Name.

Basically, are there any other options in translating this phrase? I would also find acceptable if you can bring enough similar usages that would prove my assumptions wrong.


texts:
In Breishis 36:2, Rashi says

  Oholibamah: She is [identical to] Judith (mentioned above 26:34). He (Esau) nicknamed her Judith (יְהוּדִית) to imply that she denied the validity of idolatry, so that he might deceive his father.

It seems that the reason the name Yehudis was chosen because it signifies being like a Jew (Yehudi). But this name for Jews only started getting used around the time of the Babylonian exile (it is mentioned in Megillas Esther). It's unlikely that Esav prophetically foresaw this. So then why did he choose to name her after one particular son of Yaakov (Yehuda)?


texts: Reuvain and Shimon are having a monetary dispute. Reuvain wants to take Shimon to beis din to settle the dispute, how does this work in practical terms? Does Reuvain have to tell Shimon first? Can he just go to beis din and ask them to summon Shimon? What if there is no set beis din in the city? Can Reuvain just round up any (3? 23?) Rabbis and make that into a court?


texts: Do any of the Rishonim or earlier commentators attempt to suggest what clothing the Ovos wore?

texts:
Midrash (Minor Pesikta, Ki Savo 41a) says the Bnei Yisroel didn't change their clothing in Mitzrayim. I presume (but correct me if I'm wrong), that this means they dressed like the Ovos did. My next presumption is that Avrohom Ovinu, Ish Ivri, dressed differently to the Kasdim.

Do any of the Rishonim or earlier commentators attempt to suggest what that clothing might have been?

(I have seen Acharonim suggest shtreimels, bekeshes, etc).

We must say that it was tznius clothing, and presumption no.3: tzitzis and head covering. I heard once that we wore proper shoes too, and not sandals that revealed the naked foot. Sadly no source, but it fits with the concept of tznius.


texts:
Today, the role of the Shadchan is, depending on your community, to suggest to the prospective match that they meet, to introduce them, to arrange their meetings, and/or to advocate / be the intermediary for their communications while they are dating.

However, in the halachic literature about Shadchanim, much of the discussion is about their brokering the financial arrangements between the two sides of the match - who will pay for what, what the dowry will be, how long the parents will support the couple, etc.  In fact, the Rema (C.M. 185:10) classifies a Shadchan as a type of broker. There is no explicit mention (with which I am familiar) of the Shadchan being involved in the actual matching up of the prospective couple.

Did the old-time Shadchan serve as the one who suggested the match?  Was there such a thing as a "professional" match-suggester, as we have today?


texts:
I understand that we are (generally) not allowed to ask a gentile to do m'lacha for a Jew on Shabas. What about asking him to do m'lacha that we do not think will benefit a Jew?

(I'm thinking for example of telling a driver — let's say as he's leaving the Jewish neighborhood — to turn on his headlights, but my question is more general.)


texts: Why were the Ma'amad afraid of the Notzrim?

texts: There is an interesting brief discussion at Taanis 27b which says that the Ma'amad would fast four days a week -- but never on Sunday.  According to Rabbi Yochanan it is because they were afraid of the Notzrim, aka the "Nazerenes" (who observed Sunday as the Sabbath).  I'm not clear whether the Notzrim were proto-Christians that pre-dated Christianity but who had a great influence on the new church, or whether this is simply a reference to the early Christians.  Putting that issue to one side, I don't understand why the Ma'amad would be fearful of the Notzrim.  If they were Christians, they could not have been an especially large group in Rabbi Yochanan's day, nor would they have been unaware of the fact that even their messiah had observed Saturdays as the Sabbath.  Is there more to this story that was censored?


texts:
Maimonides opined that there are eight levels of tzedakah: From the lowest level of giving charity unwillingly or begrudgingly to the highest level of offering a loan, partnership or job to help another to eventually support themselves and their family independently. Furthermore, there are Jewish traditions that the degree of charity is relative to a receipiant's status in life. As such, a person who lost their wealth should be supported to the degree that would allow them to sustain their current life-style. In addition, there are times that the concept of tzedakah is merged with that of mitzvot. (Tzedakah is a mitzvah, but not all mitzvot are tzeddakah).

What are acceptable uses of charity? I understand the concept of once giving charity, just as a gift---unless conditional---is no longer the property of the giver, but I am not completely convinced that applies here. Of course the Maimonides Levels of Tzedakah provides some direct or implied answers to my question, but I am seeking a more thorough explaination.

Some examples of use of tzedakah:

Volunteering in a homeless shelter.
Volunteering your master-chef skills in a homeless shelter
A yeshiva using donations to throw the "Best Channukah Party Ever"
A shul using donations to fix the roof. To replace 500 near mint condition Art Scroll siddurim in with the Koren.
A homeless person using charity to buy food. To buy a cell phone. A ticket to a movie?
An organization uses donations to secure counsil for their Rosh Yeshiva who was recently charged with money laundering and real estate fraud
Giving a car ride to someone who doesn't have the money for fare.

EDIT. Not sure why this issue has been raised four years later. The difference is my question touches upon what I believe are examples that stretch the definition of tzedakah to the point that it is possible that people are distorting the concept of a mitzvah. My question I believe is more consistent with the one asked several days ago by a different poster.


texts: מורה vs. הורה - Implication in difference of the word

texts:
It seems that the hebrew words for Teacher and Parent are the same root which means to teach.

I am looking for what the מ  (מורה) and (הורה) ה do to the words that help define their roles.

Update: (In response to if the words are truly connected)

I am not an expert on root words. I was shown this from Rav Hirsch which seems to be a source that הורה can also mean to teach.

And one more anecdote: "כל המלמד בן חבירו תורה מעלה עליו הכתוב כאילו ילדו" - I think we can say that this would imply a connection between parenting and teaching as well.

So going with that can anyone help me with what the prefixes might imply?


texts: Pre-1948, what flags were found in American synagogues?

texts:
Certainly throughout the 1970s and 1980s, it was not at all uncommon to see an American synagogue where the Aron Kodesh was flanked by American and Israeli flags.

Pre-1948, was there just an American flag at the average synagogue? Or no flag at all? Or something else?


texts: What is the source for the tying of Breslov Tzitzis?

texts:
I recently saw a tzitzis tying method I had never seen before - apparently, according to Ben's Tallit Shop, this method is one of the various methods of Breslov tzitzis tying. I understand Breslov generally uses the Arizal/Chabad method for their tzitzis, but where did this method come from? Did Rabbi Nachman or some other Breslover rabbi invent it? It appears to be some sort of combination between Rambam and Arizal tzitzis. (Notice the chulyos with the inclusion of the 5 knots, as well as the half-string techeiles.) Could someone offer an explanation or source on where this method came from? I have included some pictures for easy access. The first 2 are Breslov (one with techeiles the other not) and the 3rd one is one of the Yemenite methods, which is very similar, minus the 5 knots. (Look in comments for the Yemenite picture)

Edit: The photos are from Ben's Tallit Shop.


texts: Can somone admit to being a invalid witness?

texts: If somone admits that they are a invalid witness do we believe them? Does it matter whether they're saying they're invalid because of a Aveira or a bad midda?


texts:
Moshe Rabbeinu was raised in Pharaoh's house. Yet when Dasan and Aviram claimed that Moshe killed an Egyptian taskmaster, Pharaoh tried to kill him (Shemot 2:13-15).

Why would an all powerful tyrant kill his adopted son for killing a taskmaster (especially when the witnesses were slaves)?


texts: Did Kayin and Hevel grow quickly or were they born fully developed?

texts:
The sefer Seder Hadorot brings different opinions as to how old Hevel was when he was killed by Kayin.

Bershit Rabbah Ch. 22: 50 days (or 90 days [Seder Hadorot says 50 is a printing mistake])

Ibn Ezra: 1 year

Tanchuma, Abarbanel and Josephus: 100 years.

According to the former opinions... does this mean that Kayin and Hevel developed really quickly or were they somehow born fully developed?


texts:
The Gemara in Shabbos says that a Geir Shenisgayer Bein Hagoyim is considered Jewish and has to bring a Chatas for his chillul Shabbos.

If he grew up among goyim, how can he actually accept the mitzvos? He is completely ignorant of the halachos, how can he fully accept mitzvos? Is this a proof that a ger doesn't need kabalas hamitzvos?


texts:
The Gemara in Bava Metzia 62a talks about two people in the desert and who gets the water first. I heard that the character Ben Petura is the Nazarene; can anyone confirm or deny this with a source?

"Two people were traveling, and [only] one of them had a canteen of water. [There was only enough water so that] if both of them drank they would both die, but if one of them drank [only] he would make it back to an inhabited area [and live]. Ben Petura publicly taught: 'Better both should drink and die than that one see his friend's death,' until Rabbi Akiva came and taught: 'Your brother should live with you' (Vayikra 25:36) - your life takes precedence over the life of your friend's.'" (Bava Metzia 62a)


texts: Can one use mongrammed matzot for the Seder?

texts:
At Kosherfest this year, a company introduced a line of monogrammed matzot. From the description the owner says:

  We’re a 75-year-old ink manufacturer, we make edible inks as well as
  kosher inks, and I came up with the idea about a year and a half ago
  because we have this equipment that will print on uneven surfaces like
  matza,” said Barry Brucker, the former politician and current CEO of
  Independent Ink. “I thought, what a great idea for my synagogue.” And
  so Brucker printed up monogrammed matzos for the second seder of his
  Reform Temple in Beverly Hills. They were a huge hit.

I know that there is a preference to use Shmura matzot for Seder. But, is there any problem with using monogrammed matzot, or do they have to be plain with no ink on them? The article doesn't mention if the ink adds any flavor; I assume it doesn't. But, is there anything wrong with having some type of flavor on the matzot (say salty or sweet) where the amount of flavor is minute?


texts: It is quite common to see people with colorfully decorated tallises in non-Orthodox (especially Conservative) shuls, but much less common to see the same thing in Orthodox shuls. Is there any halachic issue with having a decorated tallis gadol?


texts:
The Gemara in Brachot 35b says that the proper bracha on pure olive oil is "Borei Peri HaEtz". However, it says that this refers to when you mixed the oil with some אניגרון which Prof Marcus Jastrow translates as garum. It says that if you do not mix the oil with אניגרון then you say no bracha because the pure olive oil is מזיק (unhealthy or damaging to your body).

How does this gemara stand in terms of modern science? Is pure olive oil unhealthy? Does adding אניגרון help? If not, do any poskim consider that the Halacha may have changed and pure olive oil once again gets the bracha of Borei Peri HaEtz?


texts: How authoritative is the Kitzur Shulchan Aruch?

texts:
The Kitzur Shulchan Aruch makes some clear statements that do not reflect the range of opinions. For example, Ch 53 #2, "...in the case of...vegetables, which are eaten after they are cooked, when the soup is also eaten, this is the halacha: over the soup you say borei pri ha'adamah, even if you do not eat the solid food." (See attached photo.)

To what extent is the Kitzur Shulchan Aruch considered authoritative?  How widely accepted is the KSA among ashkenazim?


texts: Why did the dove return to the ark the 2nd time?

texts:
When Noach sent the dove the first time, the Torah states that the dove could not find a place to rest her leg. This seems to be the reason as to why it returned to the ark.

After the 2nd trip, we see that the dove returned to the ark with an olive branch. This implies that there was a place for the dove to rest. If so, why did the dove return to the ark, anyway?


texts: Is one allowed to drink (coffee) while wearing Tefillin? Or for that matter, any other drink.


texts:
Who knows two hundred sixty-eight?
Please cite/link your sources, if possible.
At some point between twenty-four hours and a few days from now, I will:

Vote up all interesting, relevant answers.

Accept what I consider the "best" answer.

Move on to the next number.

Yesterday's lazy gematria was missing. Today's is "חָסֵר".


texts:
There seems to be a custom that men hug (cheek kiss) each other when they greet each other (especially if they did not see each other for a long time).
Are Jews permitted to do so? (does it matter if they are single?)

The idea that it might be forbidden came from these sources:

Shulchan Aruch 20:1

  הבא על אחת מן העריות דרך איברים או שחבק ונשק ונהנה בקירוב בשר הרי זה לוקה וחשוד על העריות:
  ...or he hugged and kissed (one of the people with whom sexual relations are forbidden) or had pleasure from the nearness of the flesh, he receives lashes....

Shulchan Aruch 21:7

  המחבק או המנשק אחת מהעריות שאין לבו של אדם נוקפו עליהם כגון אחותו הגדולה ואחות אביו וכיוצא בהם אע"פ שאין לו שום הנאה כלל הרי זה מגונה ביותר ודבר איסור הוא ומעשה טפשים שאין קרבים לערוה כלל בין גדולה בין קטנה חוץ מהאב לבתו ומהאם לבנה
  To hug or kiss one of the arayos whom people do not normally lust after, such as his adult sister or his aunt or similar, even though he derives no pleasure at all, is very reprehensible, forbidden, and the act of a fool. This is because we do not come close to arayos at all, whether (female) adult or minor, except the father to his daughter and the mother to her son.

Aruch Hashulchan 20:18

  כן אסור לאיש להתחכך לאיש באיבריו דרך תאוה
  It is also forbidden for a man to rub another man on his limbs in a lustful way

Beer Haitiv 24:1

  surely a single man must stay away from to sleeping together (on the same bed) with another single man (in privacy), and this behavior should be protested against

kissing might only be a problem if on the lips so this question is mainly regarding hugging
Rabainu Bechaya 29:11  (Ramban 29:9)

  (Regarding how was it permit for Yaakov to kiss Rochel) she was a child (under 3 years old) who can not have relations... or we can say that this kiss was on the head or the shoulder, since the Scripture did not say "on her mouth" (Ibn Ezra)


texts: Why doesn't one say Hagomel when flying within the USA?

texts: According to those opinions that only one who flies over an ocean has to say hagomel, why does one not say hagomel when flying within the USA (where one often takes off over an ocean)?


texts: Why is asking a non-Jew to turn on electric lights considered amira l'nochri?

texts:
Given that practically all poskim accept R' Shlomo Zalmen's view that electricity is d'rabbanan over the Chazon ish, I would think that a Jew could simply ask a non-Jew to turn on/off lights on Shabbat since it should be sh'vus d'shvus. However, common practice where I live is to avoid asking or even halachic remiza to the non-Jew. Halacha classes and pamphlets by local rabbanim deal with the issue based on the premise that it is assur to ask.

Question: What is the reason to forbid just asking?

For the purposes of this question we will assume that the light in question is a CFL to avoid the side issue of incandescent bulbs.


texts:
Who knows what is good for a person in life?
?מה טוב לאדם בחיים - מי יודע
Contrary to the spirit of Kohelet 6:12, please post happy and lighthearted Jewish prescriptions for what is good for a person in life.
If you think that lazy gematria's appropriate for answering such an important question, that's up to you.
Check out purim-torah-in-jest for the previous entry in this ongoing series.
Please include sources for your information wherever possible, as with all other answers on this site.

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


texts:
I know different things need to be dipped in a mikva.

Theoreticaly, does an ice machine need to be dipped in the mikvah (when its ice maker is built from stainless steel)?


texts: Source for the commentary that Miriam died "to teach that death is mysterious"?

texts: So, a few weeks ago I was looking up some sources on the death of Miriam in preparation for a D'var Torah, and came across a very brief commentary that she died "to teach that death is mysterious" (or words to that effect).  Unfortunately I did not make a note of where I found it, and now I am unable to re-discover it.  It does not seem to be at Why did Miriam die in the desert? or What do we learn from Miriam's demise being juxtaposed to the Red Heifer?, although the former does link to a torah.org commentary that makes essentially the same point -- but without any  sources. I am 99% sure I encountered it in one of the meforshim, but I can't find it in Rashi or Ramban, which pretty much exhausts my textual skills.  Can anybody help me track it down?


texts: What is known about Eliyahu from Tishbe?

texts:
I am interested in knowing as much as possible about Eliyahu, both from oral and written tradition.

Are there any book(s) and sources that mention something that surely must have been happened but is not mentioned in the Bible?


texts: What is the meaning behind the word "House" when we call the Jews "The House of Israel"?

texts:
The House of Israel is a phrase which gets repeated often but I never get many people explaining the small details behind the name.

The Jewish people are called the "House" of Israel. Is there a deeper meaning behind why we use the word "House" or is it simply the closest word we were able to find in the english language?

I've had people say that it's a phrase used to simply explain the Jews are from the line of Jacob. "The House of Israel" being a phrase to denote a familial line. The only reason I question that determination is that there are other examples of language being used to describe familial lines in the Torah. So this specific phrasing makes me wonder if there's a deeper meaning behind it.

Everything in the Torah tends to be extremely deliberate, so I always had this belief that there was a deeper concept behind why we refer to the Jewish people as the "House" of Israel.


texts: The internet has many examples of Jewish amulets. I would like to know how, step by step, amulet is written. I understand there may be different formula for different amulets but I assume the general process is the same, with just the content changing. If this assumption is incorrect, please provide an example of how to write an amulet to aid with health.


texts: How is the Jewish understanding of the sinful soul of mankind different from the concept of "original sin"?

texts:
I came upon an answer today that caused me to pause.

The question asked, "Why do all women deserve to suffer for one woman's sin?"

The answer began by summarizing Ariza"l:

  both Adam and Chava's soul were made up of all the souls of all
  generations, as they were the progenators of the human race, so
  whatever they did would imprint and affect all future
  generations...when Chava caused Adam to sin, she caused damage not
  only to her soul, but also that damage became imprinted upon all
  future souls.

It continued:

  The Gemara says in Shabbos 55a:

  אמר רב אמי אין מיתה בלא חטא
  Rav Ami said: "There is no death without sin

The Gemara says in Bava Basra(17a):

  תנו רבנן ארבעה מתו בעטיו של נחש

  The Rabbis learned: "There were four who died only on account of the
  "Hit of the Snake"

Rashi explains:

  בעטיו של נחש - בעצתו של נחש כלומר לא היו ראוין למות אלא שנגזרה גזירת
  מיתה על כל תולדותיו של אדם הראשון בעצתו של נחש בעטיו תרגום של עצתו
  כדכתיב (דניאל ו) אתייעטו כל וגו' וכן התיב עטא וטעם (שם ב):

  The hit of the Snake: from the advice of the snake, meaning that
  really before the sin, it was fitting to die, but it was decreed upon
  the progeny of Adam Harishon that they would be subject to death.

This sounds like the Christian doctrine of Original sin, perhaps most concisely summarized by a verse in the Christian book of Romans 5:12:

  Therefore, just as through one person sin entered the world, and
  through sin, death, and thus death came to all, inasmuch as all sinned

However, Judaism seems to make clear, "The doctrine of original sin is totally unacceptable to Jews." while also indicating that there may be things in the Talmud that coincide with it.

Is the the concept of the damaged soul truly Jewish?  Is it different than the Christian concept of original sin, as described in the references presented above?

I'm interested in an Orthodox Jewish perspective.


texts: How could Kayin have married his sister, if it was prohibited?

texts:
The Rambam writes in Melachim uMilchamot (Ch. 9) that six different mitzvot were given to Adam. One of these mitzvot is the prohibition of incest and adultery.

The Gemara (Sanhedrin 38b) says that Kayin married his twin sister. (Rashi explains how we know Kayin had a twin sister in his comments to Bereishit 4:1.)

How would this be permitted, considering the prohibition of incest was given to Adam?

Similarly, in this answer brought elsewhere, Ibn Ezra taught that in the early generations each son was born with a twin sister whom he would marry. This just furthers my question.

(For the general question of Who was Kayin's wife? see here.)


texts: Are Jews halachically allowed to go up toTemple Mount?

texts:
BS"D

May Jews go up to the Temple Mount? I"ve read some Rabbanim for and against.
I just found this source by Rav Dov Lior for allowing? Does anyone have a source for those against?
http://the--temple.blogspot.co.il/2014/02/blog-post_6.html


texts:
Genesis 18:8 (JPS):

  And he took curd, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat.

Looks like Abraham and 3 mysterious visitors don't mind eating mixed milk and calf. If Jews don't eat cheeseburgers, why did Abraham serve a calf with milk?


texts:
In Genesis 42, Yosef's brothers, except Binyamin, come to him in Egypt. They don't recognize him, but he recognizes them — and accuses them of spying, and jails them. Then, in verses 18–20:

  Yosef said to them on the third day: "Do this and live; I am god-fearing. If you are honest, your one brother will be stuck in your jail, and [the rest of] you go bring the food for the hunger of your houses and bring your little brother to me: your words will be verified, and you will not die." They did so.

"They did so"? They did what? They didn't have their brother stuck in jail: that was later (in verse 24). They didn't bring food back home: that was later (in verses 25 and on). They certainly didn't bring Binyamin back to Egypt: that was much later, in chapter 43. So "they did" what in 42:20?


texts: Where do we see that Avraham explicitly asked Eliezer to go to Avraham's family?

texts:
Genesis 24:40 (from Sefaria - modified English by me):

  וַיֹּ֖אמֶר אֵלָ֑י יְהוָ֞ה אֲשֶׁר־הִתְהַלַּ֣כְתִּי לְפָנָ֗יו יִשְׁלַ֨ח
  מַלְאָכ֤וֹ אִתָּךְ֙ וְהִצְלִ֣יחַ דַּרְכֶּ֔ךָ וְלָקַחְתָּ֤ אִשָּׁה֙
  לִבְנִ֔י מִמִּשְׁפַּחְתִּ֖י וּמִבֵּ֥ית אָבִֽי׃

  And he said unto me: The LORD, before whom I walk, will send His angel
  with you, and make your way successful; and you shall take a wife for
  my son from my family, and from my father’s house;

If you view Genesis 24:4:

  כִּ֧י אֶל־אַרְצִ֛י וְאֶל־מוֹלַדְתִּ֖י תֵּלֵ֑ךְ וְלָקַחְתָּ֥ אִשָּׁ֖ה
  לִבְנִ֥י לְיִצְחָֽק׃

  But you shall go to my country, and to my birthplace, and take a wife
  for my son, for Isaac

There is no explicit command from Avraham indicating that Eliezer should get a wife specifically from Avraham's family.

Is it possible that Eliezer "expanded" on his relating the story after the fact since, as it turns out, he was in Avraham's family's home?


texts: Can a toaster be cleaned from chametz for Pesach?

texts:
What is necessary in order to clean a toaster from chametz Pesach?

I know the easiest solution is to sell it with chametz, but we prefer to avoid the minhag of mechirat chametz, if possible. (We have no edible chametz left in the house.) Of course, the toaster will not be in use over Pesach itself.

Are there any options for making my toaster clean from chametz before Pesach, that don't involve selling it or disposing of it?


texts: What did the communal korbanot on Yom Kippur atone for?

texts:
The torah tells us to bring korbanot to atone for certain sins (when bringing korbanot is possible).  In addition, on Yom Kippur the kohein gadol offers korbanot to atone for the whole people.  What sins does that cover?

Perhaps this covers unknown sins, for which the transgressor never brought a korban because he didn't know he'd transgressed.  (I remember learning this somewhere but don't know where.  It also seems consistent with parts of the Yom Kippur liturgy today (as I've experienced it), where we confess for sins known and unknown.)
Perhaps this covers people who ought to have brought korbanot but didn't.
Or perhaps, even if everybody knew about all sins and brought all required korbanot, this is a necessary additional step -- just like a korban alone doesn't atone if you don't also make reparations, maybe reparations + that korban doesn't atone until you also have the communal offering on Yom Kippur?

So, what atonement do the Yom Kippur korbanot effect?


texts: Why was there a need for Yona to be saved in a miraculous way?

texts: What's the deal with Yona being swallowed by a fish (2:1)? Couldn't the same thing (i.e. him realizing his mistake) be achieved if he landed on an island?


texts: Is there a halachik problem with wearing shorts while davening?

texts: I have often heard that one should not wear shorts while davening. This makes intuitive sense to me that we should do this out of respect.  But is there any halachic reasoning behind this? Is it absolutely forbidden to wear shorts while davening, or is this just something that is nice to do?


texts: Tahanun on Superbowl Sunday in competing market?

texts:
Is one supposed to recite תחנון on Superbowl Sunday if he is in the market of a team that is competing? What if it's a multi-team market, like the Jets and the Giants or the Redskins and the Ravens, and you don't support the team that made it?  What if you do support the team that made it, but you're in the wrong segment of the market?  What if you support neither team, but you live in the market among those who support the team (or vice versa)?  What if you're just visiting?  I assume מנהג המקום and מנהג אבותיכם are in conflict here, but which one wins (no pun intended of course - this is a serious question)?

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


texts: What is one's purpose in life and how does one find it?

texts:
How does one know or determine one's tafkid in life? And can a person have more than one tafkid?

Please include sources.

Thank you.


texts: If I wake up before dawn, do I wash my hands with a blessing?

texts: If one wakes up in the middle of the night or at least before dawn, does he wash and make al netilat yadayim? Also, at what point can one say birkot hashachar? I'd like to wake up extra early to do some study before Shacharit. Additionally, is there a separate ruling for one who wakes in the middle of the night for a glass of water?


texts: Are the animals killed for tefillin killed humanely?

texts: Are the cows used to make leather for Tefillin killed humanely? I don't want to pray with something bound to me when that something was made from an inhumanely killed animal.


texts: Do the strings for tzitizit need to be made lishma?

texts: My weekday tallit is in need of new tzitziot as I am unsure how long they will last before becoming passul. I know that techeilet need to be made from a dye for which a minhag exists, but do the strings need to be made for the purpose of mitzvat tzitzit, or can they be any strings which fulfill the other requirements? (white/off white, wool or linen, et c.)


texts: Could there be a Halachik issue with using a DNA kit such as 23andMe?

texts:
Besides learning fun facts about one's DNA and ancestry, there's a lot of good that can come out of using one. For example: people of Ashkenazi Jewish descent can learn if they're predisposed to BRCA1 and BRCA2 genes and thus at a higher risk for breast or ovarian cancer.

But it's a step further than Dor Yesharim or NYU testing, since those just primarily report if one's a carrier for a disease and don't analyze one's family genetics.

Was wondering if there could be any Halachik issues with using a service like 23 And Me? Potential issues could be:

Main problem I thought of: if someone were to find out they're actually a mamzer. This is definitely not something we'd want someone to know since we try to be very lenient with safeik mamzer.
finding out one is adopted (parents never told them) and could be a problem of bitul of kibbud av v'em (either they never wanted that person to know, or said person may not have been properly doing bitul of kibbud av v'em)
If a child finds out they're adopted perhaps there could now be a concern of yichud with a parent of the opposite gender.

Perhaps we could suggest to follow rov- namely that majority of people won't find this out-  or that the good outweighs the potential bad.

To sum up:

1) can anyone think of additional problems that could arise from using a DNA kit?

2) reason(s) why we may be allowed to use them?


texts: Do the rules of chametz apply to IV nutrition?

texts: Does chametz apply only to what is eaten orally or to any type of nutrition / food regardless of how it is ingested?


texts: There seems to be different Nuschaos regarding Al Hanisim. Some say Al and some say V'Al. What is the difference and what do most Halachic authorities recommend.


texts: Should a robber pray to be successful in robbing a bank?

texts:
If a person plans to do something that they know is an aveira, should they daven to be successful?

I think one of the main things this question is exploring is how a person should relate to God vis-a-vis purposefully wrong actions.


texts:
In the Rambam's Mishne Tora, the end of chapter 8 of M'lachim reads:

  Any [gentile] who accepts seven commands and is careful to fulfill them is among the pious of the nations of the world and has a share in the world to come. But that's provided he accepts them and does them because God commanded them in the Torah and informed us through our leader Moshe that descendants of Noach had been commanded them. If, on the other hand, he does them because of the force of logic, he is… not one of the pious of the nations of the world, but one of their wise men.

Now, Jews must — again, I'll quote Mishne Tora, this time from Y'sode Hatora chapter 1:

  know there is a first existing thing who brings all that exists into existence.…And if one could conceive that all other things in existence, except him, would not exist, then he alone would exist: he would not be nonexistent due to their nonexistence, for all existing things require him but he does not require them or any one of them. Thus, his truth is not the truth of any one of them:… there is no truly existing thing besides him like him.…And he guides the wheel with infinite strength, with unending strength….And this god is… not one like a type that includes many individuals, and not one like a body that has many divisions and extents, but a oneness like no other.…It's clear in the Torah and the books of the prophets that God is no body….

We seem to have a few aspects of God that Rambam holds necessary for Jews to believe (or know): that he exists, that he creates every other existence, that his existence is true whereas others' is dependent on his, that he guides all events, that he is indivisible, and that he is incorporeal.

Which of these beliefs, according to Rambam,  are required of gentiles in order to be considered "among the pious of the nations of the world and [to have] a share in the world to come"?


texts: I have heard that it is prohibited (or at least that the custom is not) to walk under the Arch of Titus in Rome. Is this accurate? If so, what is the source? Would it make a difference if a large group were to march under it in an act of defiance?


texts:
Do we apply Gud Achis to the Lechi's of an eruv, or only Gud Asik?
Let me explain: On one side there is a proper Lechi that goes from the ground up to the string (i.e. the Koreh), the string streches out towards a wall, and where the string meets the wall, right under the string I placed a Lechi that is attached to the wall, is ten Tefochim, but ends a few feet above the ground. Can we apply Gud Achis and consider the second Lechi to be Kosher?


texts: Why do we mention the Rosh Chodesh korbanot in pesukei dezimra?

texts:
In the pesukei dezimra of each day we have a section of korbanot. On Shabbat, we add in a section which lists the extra korbanot of Shabbat. According to the Artscroll Yom Kippur machzor, we do that because "the verses of the Sabbath additional offerings...will not be read from the Torah." This explains why no special verses are added in for Yom Tov or Yom Kippur, as they will be read as the maftir of that day.

But according to my Artscroll sidur, we DO add in the text of the korbanot on Rosh Chodesh even though we will be reading those as the fourth aliyah in that day's services! Why would it then appear as part of the korbanot, defying the machzor's logic about why Yom Kippur's is not included? [the obvious answer being that the machzor's logic is wrong, but I am hopeful if that is the case, someone can explain further]

If one wishes to say that on a weekday Rosh Chodesh, the korbanot are not read as a maftir, but just as a fourth aliyah, this would still allow the question on Shabbat Rosh Chodesh, when the verses in question are the maftir.


texts: Blessing or no blessing before counting the Omer?

texts:
When you count the Omer during Maariv, you can say the blessing that precedes the count only if you have not missed a day of counting.  If you missed a day, you can say Amen to the blessing said by others, but may not say it yourself.  This is because of the way the commandment is phrased:

  And from the day on which you bring the sheaf of elevation offering — the day after the sabbath — you shall count off seven weeks. They must be complete: you must count until the day after the seventh week—fifty days. [Lev. 23:15-16]

Enforcing this rule may publicly embarrass those who missed a day, because it clearly identifies them.  Embarrassing someone in public is a serious violation.  Practically, how are these two conflicting concerns reconciled?


texts:
The following Talmud passage (Taanit 8b) indicates we must not pray for too many things:

  In the days of Rabbi Shmuel bar Nahmani there was a famine and a deadly plague.
  People asked: “What shall we do? Shall we pray for [the removal] of both? That is not possible. [We do not pray for two things at a time.]  Let us then pray for [the removal of] the plague and we will endure the famine.”

  Thereupon Rabbi Shmuel bar Nahmani said to them: “Let us rather pray [for the removal of] the famine, because when the All-Merciful gives plenty, He gives it for the living, [not for the dead,] as it is said [in the Book of Psalms]: “You open Your hand and give to each living thing according to his need”.” [Ps. 145:16]

  How how do we know that we do not pray for two things [at the same time]?

  Because it is written [in Ezra]:
  So we fasted and petitioned our God concerning “this” [in the singular]. [Ezra 8:23]
  This indicates that there were other things for which they could have prayed [but didn’t].

  In the Land of Israel, it was reported in the name of Rabbi Haggai that it could [also] be deduced from this verse [in Daniel]:
  … Implore the God of Heaven for help concerning “this” mystery [in the singular]. [Dan. 2:18]
  This implies that there were other things for which they could have prayed [but didn’t].

Is this halacha or a suggestion?  We pray for many things at the same time all the time. The daily Amidah has 13 petitionary prayers. If you say: It's not at the same time; one follows another, then I ask: What is 'At the same time'?


texts: Is it permitted to fast on Erev Shabbos or Erev Yom Tov? I've heard about people taking on fasts until chatzos, but no later. What is the halacha on this?


texts: Source wanted: Talmudic story about the power of teshuvah

texts:
The story is about a man who lived his life sinning and rebelling against God. I remember his sins being sexual in nature. Then the last minute before his death he did Teshuvah and God forgave him completely and he went to Gan Eden. This story was said to illustrate the power of genuine repentance.

I would really appreciate if someone could direct me to the source I am looking for.


texts: Jewish (Lubavich) view on only halochik marriage (no government documentation)

texts:
Some one told me the chabad Rebbe was against marriage that was only halachakli (and not recognized by the government)

Is this true? Source?
What of the opinions of other rabbis on this matter? (sources please)


texts: If the Canaanites occupied the land in Moses’ day, why would Moses write that they were in the land then?

texts: What does the Torah imply when it notes 'the Cannannites were then in the land' (Gen. 12:6)? It seems to suggest they were in the land then (when the tale took place) but not now (when the book was written). As there were Cannannites in the land during the entire lifetime of Moses, who wrote the Pentateuch, why does the text seemingly speak in the past tense?


texts: Before the Babylonian Exile of The Kingdom of Yehudah, was there any type of formal schooling in Ancient Israel (Northern and Southern Kingdom)?

texts:
Doing research on how educational practices in Ancient Yisrael (both the Northern and Southern Kingdom), I could only find reference to how schooling (formalized) was done post-Babylonian Exile.  I did find some insight explaining that the brunt of education was done by the tribes, communities, and households (makes sense due to everybody not being qualified to do everything):

"prior to the exile of 586/587 B.C.E, the primary teachers were the
shevet (tribe) and the family, particularly parents, and education was
focused on the children. The Jews being originally nomadic tribes, the
training involved participation in the various agrarian occupations,
such as farming, tent-making, making of tools, and fishing. Knowledge
was passed from generation to generation through stories and
allegories"

Did formal, centralized schooling come to existence only after the Israelites returned from Babylon? If there was formalized schooling prior, how were the classrooms ran? What was the pedagogy?  How were teachers trained? How long was the average student in school for? Did wealth play a role? Were women educated? As always book references, articles, research, and personal insight are welcomed. Todah Rabbah/thank you.


texts:
Are temporary tattoos (the decal-types that you press on to someone) melacha?

My instinct says they are melacha, but what av melacha do they fall under?  Are they writing even if they don't contain meaningful letters or symbols?  Are they dyeing?

If they are forbidden, is the prohibition rabbinic (since it is clearly temporary) or d'oraita?

I'm asking for the perspective of someone who does think using stickers to violate shabbas (that may not be a debated issue, but I feel that is a related issue nonetheless).


texts: Is a Jew allowed to be annoyed about a minhag?

texts:
I heard that Minhag Yisroel is Torah, and that some Jews get annoyed about the minhag of Kitniyot.

Should they try to stay away from that feeling?

I understand the Rambam in hilchot daiot that a Jew must control his personality, so is a Jew obligated to distance away the trait of "letting himself be annoyed" and acquire the trait of "love" regarding torah (minhag)?


texts:
Is there any rabbinic commentary that explains why God commanded Moshe to write all the words of the Torah on stones instead of on animal parchment?

Devorim 27 (8). Moshe is commanded:

“You shall write upon the stones all the words of this Torah, very clearly.”


texts: Not taking into account Dina D'malchusa, what are the Halachic problems with smoking marijuana? Is it allowed?


texts: What is the halachic status of today's modern bathrooms?

texts: Is a bathroom today considered a graf shel re'i? May one engaged in dvarim she'bikdusha (learning, praying etc.) opposite a bathroom with the door open if there is no waste in it?


texts:
In Yermiah 3:10 it says:

וְגַם־בְּכָל־זֹ֗את לֹא־שָׁ֨בָה אֵלַ֜י בָּגוֹדָ֧ה אֲחוֹתָ֛הּ יְהוּדָ֖ה בְּכָל־לִבָּ֑הּ כִּ֥י אִם־בְּשֶׁ֖קֶר נְאֻם־יְהוָֽה

Yehuda is referred to as the sister of Israel. Who is it?


texts: If there were no other Jews around is a Jewish woman permitted to marry & have children with non Jews?

texts: If a Jewish woman lived on an island without any other Jews & she was unable to leave or convert any of the locals, is she permitted to marry & have children? Would there be any difference or preference if the locals were Muslim, atheist, or idolaters?


texts: Why is it okay to give more than half a shuckle?

texts:
In Shemot 30:11-16, it says we should give half a shuckle when giving an offering to G-d. The posuk is very clear that we cannot give more or less than exactly one half-shuckle. So why do some people give many full shuckles when they are saying prayers, our modern korbanot?

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


texts: If it is said that Moshe Rabbeinu was put into the basket on 6th Sivan after 3 months of his birth, won't his birthday be 6th Adar?


texts: Differences between Orthodox, Conservative, and Reform Judaism

texts: Is there a good reference that gives major differences between the practices of Orthodox, Conservative, and Reform Judaism?


texts: Is there an obligation to work when it is not Shabbat?

texts:
related
Must one "work" and "deserve" to observe Shabbat?

Why don't we have to work every non-Shabbos day?

Is there any source which explains that the phrase lo ta'aseh kol melacha points exclusively to the seventh day and therefore means that on other days we must perform some sort of melacha? (that the cessation is unique to Shabbat)

This position might say that "sheshet yamim ta'avodu" requires that the other days not be Shabbat in a way similar to the statement that "beini uvein b'ney Yisrael" demands that others not observe Shabbat.

Other questions have mentioned that there is some sort of expectation (according to some) that one be employed, but is there a source that focuses on the halachic concepts of work and cessation from work?


texts:
How much produce becomes bikkurim (first fruits)?

Rambam says: Hilchos Bikkurim Chap 2

  Halacha 19 How should one separate the first fruits? A person descends
  to his field, sees a fig tree, a cluster [of grapes], and/or a
  pomegranate tree that has budded, and ties them with a reed.50 He
  should say: "These are the first fruits.' They become designated as
  first fruits even though they are attached to the ground after they
  have been given that title, even though they have not ripened
  entirely.51

  When they ripen and are reaped from the ground, it is not necessary to
  designate them again. If he did not designate them while attached or
  call them first fruits and then he reaped them, he should designate
  them after he reaps them.52

This implies to me that only some of the fruits are bikkurim.

Rambam continues:

  If his entire harvest becomes impure, he should not designate the
  impure produce as first fruits. Instead, as an initial preference, he
  should set aside other produce as first fruits for the impure produce.
  It appears to me that if he does not have other produce, to separate
  [as first fruits], he should not set them aside to be destroyed.53
  Similarly, it appears to me54 that if the first fruits become impure,
  he should not use them as kindling for a furnace, because they are
  like objects consecrated for the Temple.55

  Halacha 20 When a person set aside his first fruits and they rotted
  away,56 were taken by others, lost, stolen, or became impure,57 he is
  obligated to set aside others in place ofthem,58 as [Exodus 23:119]
  states: '...bring to the house of God your Lord.' This teaches that
  one is liable to replace them until he brings them to the Temple
  Mount.59

and now by mentioning the entire harvest I am not sure.


texts: When did the use of Ba'alei Kri'ah (Torah readers) begin?

texts:
I'm asking this question for my friend, "Rabbi Ed" who emailed me this morning...

He wants to know when the use of Torah readers (i.e., a designated person who reads the parsha from the Torah) began. I understand that Yemenites have the oleh (person called to the Torah) read himself.

My friend surmises that this custom became common around the 12th century, though, he bases this on the notion that this is about the time that formal "chazzanim" or "shaliach tzibbur" became common. He's assuming that the chazzan was also the Ba'al Kri'ah. Was that the case at any time?


texts: If a shidduch says "no" to you, does that mean that they are not your zivug?

texts:
If a shidduch says "no" to you, does that mean that they are not your zivug (predetermined soulmate)?

Some sources:

  Forty days before the formation of an embryo, a Heavenly voice
  proclaims: The daughter of this one is destined to marry this one.
  Sanhedrin 22a  When Hashem first created man, He created Adam and
  Chavah together as one, and then He separated them. The RASHBA
  (TESHUVOS HA’RASHBA 1:60) explains that Hashem first created man and
  woman together and then separated them, so that they would later be
  able to come together and be joined and feel like a single unit.
  Perhaps it is for this reason that before the man is born a Bas Kol
  (Divine Voice) announces who his Zivug (partner) will be — this shows
  that they both come from the same spiritual root, and that the woman
  that he eventually marries will be part of his own Neshamah (soul). It
  would be impossible to bond their souls together in such a way after
  they are created, and therefore Hashem bonds them together before they
  are created in order for them to be able to bond together strongly.
  (If one of them is a Tzadik and the other is a Rasha, then one can
  influence the other to improve since they are bonded together so
  strongly.)  –Talmud, Sota 2 (adapted from  Kollel Iyun Hadaf of Har
  Nof)


texts: If someone is about to commit a sin on purpose, should you stop him even if it'll cause embarrassment?

texts:
Imagine that someone is about to commit a sin on purpose (Torah or rabbinic); but you don't know that it was done on purpose, so I guess you give him the benefit of the doubt.

Is it better to stop him, by yelling "woah, stop, that's a sin"? Or do we say that no, that's embarrassing a person and it's better to let him do the sin? Or - An Aseh is doche a lo saseh?


texts:
Who knows Fibonacci numbers?
מספר פיבונצ'י - מי יודע
From Wikipedia:

In mathematics, the Fibonacci numbers are the numbers in the following
integer sequence, called the Fibonacci sequence, and characterized by
the fact that every number after the first two is the sum of the two
preceding ones. Such as:

1,1,2,3,5,8,13,21,34...
The first two numbers are defined as 1 and 1.
In the spirit of the song "Echad - mi yodeya", please post interesting and significant Jewish facts about Fibonacci numbers. I was able to find something interesting about the first two numbers, but nothing Jewishly related regarding the number sequence. Maybe you can add things up and come up with something ;-)
Please, no lazy gematria about these numbers. I'm looking for something clever.

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


texts:
I have encountered a lot of different words purporting to be the feminine version of Chosid (Hasid/Hassid/חסיד). I have seen or heard:

Chosides (~Chosidit?)
Chasideh/Chasida
Most recently, "Chassidiste."

Which, if any, of these is correct? If none, is something else correct? If there is no "correct" term, what term is most widely used?

I'm asking primarily about the modern usage of Chosid but would also be interested to know if the mishneh had a word for the feminine version of what it called Chosid.


texts:
I have a question.

I was civilly married, and now I want to do a kosher Chuppa.

However, my rabbi said that the chuppa cannot be a chuppas niddah? Why not? It's not a second wedding or anything?

Please help me understand this issue.


texts: What makes something a davar charif and is there a canonical list?

texts:
This question asks if Beer is a davar charif based on the hops being bitter. I was very surprised at the premise because charif means sharp, not bitter. I also vaguely recall seeing a list of 5 items in shulchan aruch (onions, garlic, vinegar, ?, and ?) but contemporary rabbanim consider hot sauce (charif in modern hebrew) and the like to be dvarim charifim. In short, I have a twofold question:
1- What physical characteristics make a food "charif"?
2- Are all foods having those characteristics treated as charif for תערובות purposes, or are there specific foods mentioned in poskim that are treated as such while other, similar foods are not?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts:
ודוק or ודו"ק appears extensively in rabbinic literature, particularly in Ashkenazi Halachic writings since the 17th century.

I was once told that it meant that the author thought the proposed statement previously mentioned was unconvincing or a stretch.

I ran into some problems with that translation, and after a while I asked again what it meant, this time being told it meant that the author was asserting the correctness of the previous statement.

This Hebrew-language website gives a kind of convoluted answer, and convoluted answers in languages other than English are not my strong suit.  I think it's saying that the expression means that the previous statement requires deep analysis. But it seems to me that it conveys some meaning beyond that.

So what exactly does it mean, and when is it employed?


texts: Help finding a chazal, could be עין יעקב

texts: I was asked to find a maamar Chazal that contrasts the Gaava (haughtiness) a woman can have with that of a male talmid chochom. I am unclear which way they differentiate, i was told there's something to do with דבורה הנביאה. This is all the info I have....I was told it was from Ain Yaakov.


texts: Are there any sources that discuss whether we will Lain Megilas Eicha in Lasid Lavo? Aside from knowing that Tisha B'Av will be a Moed in Yemos HaMashiach, do we have any other basis of knowing what it will look like?


texts:
In the Mishneh Torah, Laws of Kings 11:1 (or 11:2 in some editions), Rambam brings verses to prove that the Torah "testifies to [the Messiah]", namely Deuteronomy 30:3-5:

וְשָׁב יְהוָה אֱלֹהֶיךָ אֶת-שְׁבוּתְךָ וְרִחֲמֶךָ וְשָׁב וְקִבֶּצְךָ מִכָּל-הָעַמִּים אֲשֶׁר הֱפִיצְךָ יְהוָה אֱלֹהֶיךָ שָׁמָּה: אִם-יִהְיֶה נִדַּחֲךָ בִּקְצֵה הַשָּׁמָיִם מִשָּׁם יְקַבֶּצְךָ יְהוָה אֱלֹהֶיךָ וּמִשָּׁם יִקָּחֶךָ: וֶהֱבִיאֲךָ יְהוָה אֱלֹהֶיךָ אֶל-הָאָרֶץ אֲשֶׁר-יָרְשׁוּ אֲבֹתֶיךָ וִירִשְׁתָּהּ וְהֵיטִבְךָ וְהִרְבְּךָ מֵאֲבֹתֶיךָ:
that then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples, whither the LORD thy God hath scattered thee. If any of thine that are dispersed be in the uttermost parts of heaven, from thence will the LORD thy God gather thee, and from thence will He fetch thee. And the LORD thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and He will do thee good, and multiply thee above thy fathers.

To me, these verses speak about an eschatalogical "Messianic era", but not a Messiah per se.  The classical commentaries "on the page" (ie. in my mikraot gedolot) agree, and not a one mentions the Messiah (excepting Ramban, but see there).
While it is possible to read that Rambam does not mean "testifies to [the Messiah]" but in fact "testifies to [the Messianic era]", this does not seem to be the simplest read.  Indeed, the Chabad translation, for example, supplies "[Mashiach]".
In support of Rambam's idea that these verses testify to the Messiah as person, we have Targum Pseudo-Jonathan to Deut 30:4b (my translation):

... מתמן יכנוש יתכון מימרא די"י אלהכון על ידוי דאליהו כהנא רבא ומתמן יקרב יתכון על ידוי דמלכא משיחא.
... The Lord your God will gather you from there by means of Elijah the Kohen HaGadol (?) and bring you close by means of the King Messiah.

Question: Am I understanding Rambam correctly?  If so, how does Rambam (and Targum Pseudo-Jonathan) read the verses to support this interpretation? Can this idea be found in other commentaries, or better yet, in the gemara or midrash?


texts: Riches found in a purchased item. Return or keep it?

texts:
A young rabbi reportedly found nearly $100,000 in a desk he'd purchased second-hand on Craigslist, and subsequently returned the money.

Is this story about a Kiddush HaShem, or a Hassid Shoteh (stupidly/unnecessarily pious person)?


texts: Kiddush, Learning and Mitzvos for dead/niftar neshamos

texts: I seek an early source that giving Kiddush (so others will make a bracha for the zchus of the neshama) or other such actions that can positively affect the neshamos of those who have departed.


texts: What happens if someone misses a day of Bahab?

texts:
Let’s say that someone, for whatever reason (say he forgot it was Behab), accepted upon himself to fast Behab but didn’t fast one of the days (say, for instance, he fasted Monday but not Thursday).

Does he have to make it up by fasting another day?
If so, does he make it up on a specific day (ex. the Thursday following the second Monday of Behab), or can he make it up on any weekday? Does he have to start over from the first Monday to complete a full set of Monday-Thursday-Monday?
If a full minyan managed to miss a day of Behab davening, do the above rules apply for them to make a minyan for Selichos?


texts: Cursing the ground because of the imagination of the heart?

texts:
In Genesis 3:17 G-d says that the ground shall be cursed because of Adam.
Later on in Genesis 8:21 G-d tells Noah that He will never curse the ground again (since the devisings of man’s mind are evil from his youth) because the imagination of the heart of man is evil from his youth.
Does this mean that the ground was cursed in Genesis 3:17 because of the imagination of the heart of Adam?


texts: May I temporarily enslave myself, to avoid missing a positive time-bound commandment?

texts: If I know I will be unable to do a positive time-bound commandment, may I sell myself to another Jew until the obligation passes?


texts: For Lechem Mishneh, can one of the challot remain in its package?

texts: Let's say someone wants to keep the second challah in its package to maintain its freshness for the next day. Can one have one challah out to be used and leave the second one in its package while saying the bracha?


texts: On "he who saved one life saves the world"

texts:
According to Talmud (Mishnah Sanhedrin 4:5; Babylonian Talmud Tractate Sanhedrin 37a),

  Whoever destroys a soul, it is considered as if he destroyed an entire
  world. And whoever saves a life, it is considered as if he saved an
  entire world.

I wonder, does it apply to someone who donated blood to be used as part of a transfusion?

For the purposes of this question, lets assume:

The blood was received by a person who would die without blood transfusion
Giver's blood was received by chance. There is nothing specific about giver's blood other then that it was available when needed and was of right type
Giver does not know whether blood was used to save a life or as part of a routine surgery


texts: What is the source for carrying candles down at a wedding?

texts:
I know that there are many explanations as to why many Jews have this custom (to commemorate the fire at har sinai, etc.), but where is the original source? Where originally did it come from?

I have heard that it is an import from Christianity, but would love to see some actual sources on this.


texts: Why a different list and different order in על הנסים and in הנרות הללו?

texts:
On Chanuka, we thank God in the amida (sh'mone esre) and grace after meals

ועל הנסים ועל הפרקן ועל הגבורות ועל התשועות ועל הנפלאות ועל הנחמות ועל המלחמות שעשית לאבותינו בימים ההם בזמן הזה
for the miracles, rescue, strengths, salvations, wonders, consolations, and battles You effected for our fathers in those days at this time.

When lighting the Chanuka lights, we mention that we do so

על הנסים ועל הנפלאות ועל התשועות ועל המלחמות שעשית לאבותינו בימים ההם בזמן הזה
for the miracles, wonders, salvations, and battles You effected for our fathers in those days at this time.

(Versions vary, but those are the ones I see in most nusach "S'farad" prayer books.)

Why is the list of things God did for our fathers different in the two prayers?
Of the things listed in both prayers, their order differs between the two prayers. Why?


texts: Is one allowed to use a nasal filter or gas mask on Shabbat or Yom Tov?

texts:
These are products that are used to protect from chemicals/pollen/dust allergy or pet hair.

A water filter I see would be mussar if the water is basically clean as was already asked here:
Using water filter/purification system on Shabbos

What if the air wasn't that dirty just possibly damaging or irritating; would the same hold true?


texts:
Shulchan Aruch Yore Deah 159:2 permits charging ribbis (interest) from a non-observant Jew (i.e one who is completely removed from the Jewish people).

Although such a Jew has the status of a Jew in virtually all other areas of halacha [see reference below]. What could be the reason(s) for this?

To AA: I found the passage where this is asserted in "Laws of Ribbis"  , p.98, footnote 18

  "YD 159:2 permits charging interest to a non-observant jew . Shach
  explains that this applies only to one who is completely removed from
  the Jewish people. Although such an individual has the status of a
  Jewish in virtually all other areas of Halacha, the laws of Ribbis
  differ [This is based on a Biblical verse.drr Taz 159:1 and 3]"


texts: Gen 36:24 Rashi and the Pit of Snakes and Scorpions -- really Pshat?

texts:
In Genesis Chapter 37 Joseph’s brothers consider whether to kill him.

  But Reuben heard, and he saved him [Joseph] from their hand[s], and he
  said, "Let us not deal him a deadly blow. And Reuben said to them, "Do
  not shed blood! Cast him into this pit, which is in the desert, but do
  not lay a hand upon him," in order to save him from their hand[s], to
  return him to his father… And they took him and cast him into the pit;
  now the pit was empty there was no water in it.

Rashi here reports an exposition from the Talmud (Shabbos 22a, Chagigah 3a):

  Since it says: “now the pit was empty,” do I not know that there was
  no water in it? For what purpose did the Torah write “there was no
  water in it?” [To inform us that] there was no water in it, but there
  were snakes and scorpions in it.

My question:

The purpose of putting Joseph into the pit was to save his life. Naturally, this purpose would only be served by putting him into a pit which did not contain snakes and scorpions.

The exposition seems based on the issue of redundancy: the pit was empty and there was no water in it. But wouldn’t the more natural explanation be that the pit was empty – there were no snakes or scorpions, which would have been immediately fatal – and what’s more, there was also no water – which might have been dangerous too if the pit was wide, the water was deep, and Joseph was left there too long to continue to tread.

In other words, isn’t the exposition contrary to the plain meaning of the passage?


texts: Where can I find the first edition of the Stone Chumash?

texts:
Deuteronomy 27:2-3 says:

וְהָיָ֗ה בַּיּוֹם֮ אֲשֶׁ֣ר תַּעַבְר֣וּ אֶת־הַיַּרְדֵּן֒ אֶל־הָאָ֕רֶץ
אֲשֶׁר־יְהוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֣ן לָ֑ךְ וַהֲקֵמֹתָ֤ לְךָ֙ אֲבָנִ֣ים
גְּדֹל֔וֹת וְשַׂדְתָּ֥ אֹתָ֖ם בַּשִּֽׂיד׃ וְכָתַבְתָּ֣ עֲלֵיהֶ֗ן
אֶֽת־כָּל־דִּבְרֵ֛י הַתּוֹרָ֥ה הַזֹּ֖את בְּעָבְרֶ֑ךָ לְמַ֡עַן אֲשֶׁר֩
תָּבֹ֨א אֶל־הָאָ֜רֶץ אֲ‍ֽשֶׁר־יְהוָ֥ה אֱלֹהֶ֣יךָ ׀ נֹתֵ֣ן לְךָ֗ אֶ֣רֶץ
זָבַ֤ת חָלָב֙ וּדְבַ֔שׁ כַּאֲשֶׁ֥ר דִּבֶּ֛ר יְהוָ֥ה
אֱלֹהֵֽי־אֲבֹתֶ֖יךָ לָֽךְ׃
And it shall be on the day when ye shall pass over the Jordan unto the
land which the LORD thy God giveth thee, that thou shalt set thee up
great stones, and plaster them with plaster. And thou shalt write upon
them all the words of this law, when thou art passed over; that thou
mayest go in unto the land which the LORD thy God giveth thee, a land
flowing with milk and honey, as the LORD, the God of thy fathers, hath
promised thee.

In the beginning of the book of Joshua, we see that the Israelites fulfilled the commandment to write the first Stone Chumash, as commanded in the above verses.
The Stone Chumash has become a popular Chumash in many, mainly Orthodox, synagogues, esp. in U.S.A. I assume that the current version is a much later edition than the original one made at Gilgal several millennia ago. Has anyone located the original Stone Chumash? What translation did they use in place ofw and English? What did they substitute for Rash"i's commentary and Targum Onkelos, since they didn't live at that time?
(Kudos to a local rav who alluded to the Stone Chumash concept when I was in a Sefer Yehoshua shiur he conducted a few years ago.)
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: To what former status of Rabbi Eliezer did Rabbi Yehoshua return the law?

texts:
It says in Nida (7) that during Rabbi Eliezer's life the Halacha was not followed according to his opinion (his opinion in the Mishna is that four woman receive the status of dayan shaytan). However, after his death the Halacha was followed according to his opinion.

  כל ימיו של רבי אליעזר היו עושין כרבי יהושע לאחר פטירתו של רבי אליעזר החזיר רבי יהושע את הדבר ליושנו כרבי אליעזר בחייו מ"ט לא
  משום דרבי אליעזר שמותי הוא וסבר
  אי עבדינן כוותיה בחדא עבדינן כוותיה באחרנייתא ומשום כבודו דר"א לא מצינן מחינן בהו
  לאחר פטירתו של ר"א דמצינו מחינן בהו החזיר את הדבר ליושנו

  All of Rabbi Eliezer's days, they would act according to Rabbi Yehoshua's opinion. After Rabbi Eliezer's death, Rabbi Yehoshua returned the law to its former status. Why could't the law follow Rabbi Eliezer during his life? Because Rabbi Eliezer was banned, and it had been thought, if we follow him in this one law, we might end of following him in other laws. Since we have great honor for Rabbi Eliezer we would't be able to protest his other laws. However, after Rabbi Eliezer's death, when we are able to protest his other laws, Rabbi Yehoshua returned the law to its former status.

To what former status was the law returned to? The text itself reads that the law did not follow Rabbi Eliezer during his life, if so there was no former status to be returned to.

This is the question of Rashah if I'm not mistaken.


texts: Was Psalm 40:7 specific to David or is there a more general application?

texts:
Sacrifice and meal-offering Thou hast no delight in; Mine ears hast
  Thou opened; Burnt-offering and sin-offering hast Thou not required.
  (JPS)

How has Psalm 40:7 been interpreted given that the Torah clearly does require burnt offering (Numbers 28:3) and sin offering (Leviticus 4:22-24)? Was the sentiment that HaShem has not required these specific to David's particular time and circumstance? How can we understand this attribute of what HaShem requires (or does not require) given the understanding that at some point sacrifices will resume in a restored temple?

I found this post on the same verse, but it does not address the question of sacrifice. I might be oversimplifying, but I read the phrase "Mine ears hast Thou opened" straightforwardly as "you have allowed me to hear your voice on this subject."


texts: Biblical Hebrew words for “sister” & “bride” interchangeable? “sister” can mean “friend”?

texts:
Paul M. Conner, O.P., Celibate Love p. 23 (PDF p. 27), claims:

In Hebrew the terms "sister" and "bride" do not always have literal application. Often they are interchangeable. Frequently, too, "sister" can mean "friend." The context decides the meaning.

Is this true? If so, what are some examples where "'sister' and 'bride'…Often…are interchangeable" and where "'sister' can mean 'friend'"?


texts: What texts should be studied after services on erev Yom Kippur?

texts: I understand that there is a tradition to do some learning following Shul on erev Yom Kippur.  What texts are recommended for studying during this time?


texts:
Most of us who have chametz we don't wish to destroy (or consume) before Pesach sell it to a non-Jew; after Pesach, he usually will sell it back to us instead of settling in cash.

It's well known from the rules of the arbaa minim (lulav et al. that we use on Sukos) that a minor cannot transfer property. (This comes up on the first day of Sukos, when the one using the arbaa minim must own them in order to do the mitzva. An adult can't give the minim to a minor to own and expect them back, since a minor can't give anything away.)

What, then, can a minor who owns chametz do before Pesach, if he doesn't want to consume or destroy it? That is, what advice have rabbis given over the years, or what have such minors done over the years? And what does such a minor do, in practice, today? I'd even be interested in theoretical answers — what such a minor could do — if well-reasoned or, especially, sourced.


texts: Is there a Jewish protocol for civil disobedience to civil law?

texts: I'm asking if there is a specific Jewish protocol for civil disobedience for civil laws/civil wrongs such as racist policies (ex. Heschel, Martin Luther King Jr. and the making of Civil Right Act of 1964) for countries in which existing Jewish communities exist.


texts: Is there any way a pious jewish man can have many women legally and halacally?

texts:
Torah doesn't prohibit polygamy. However, most western country, including Israel prohibits that.

However, not only Torah doesn't prohibit polygamy, Torah doesn't prohibit having concubinage. It seems Hashem allows a pretty wide range of arrangements.

We don't even have consensus if sex outside of marriage is sin or not Did what David do to Batsheba and Uriah technically legal (not sin?). But let's presume that sex outside marriage is indeed sin, like what most christians think (again no consensus over there either)

So why not have concubines or philegesh?

In fact, is there any way any pious jew can have several women without breaking both the halacha and civil code?

I mean if you do it outside marriage, then it (at least according to most people here) a sin, but legal.

If you do it within marriage, it may not be a sin (halachically), but illegal.

So is there any way to have several women that are both halachically and legally correct?

The man have sex with many women
Produce living offspring that can be used as heirs
Financially supporting the children and women.

NB: As far as I know, there is no way to keep it politically correct. But at least, is there any way this can be done legally and halachicallycorrectly?


texts:
When listening to numerous rabbis showing their intellectual and religious superiority to the leading figures of Dor Hamidbar (not limited to), claiming to know the right answers and behaviors the former didn't, I wondered how are they allowed to do so?

The Gemora (Shabbos 112) claims that "אם ראשונים כמלאכים אנו כבני אדם" - "if we are humans, our ancestors are like angels" - attaining much higher spiritual levels.

I compare this to, say, kindergarten kids criticizing our Prime Mister for his interior policy.

Why are we allowed to speak so judgmentally and frivolously about the leaders of the generation that allegedly excels the level of Olam Habah?

And I don't only mean our generation but even the Rishonim - how dare they? I believe, that the way we're restricted from criticizing them, they are restricted in criticising Dor Hamidbar?


texts:
The first pasuk in Vayikra reads:

  וַיִּקְרָא אֶל מֹשֶׁה וַיְדַבֵּר ה׳ אֵלָיו…
  And He called to Moshe, and God spoke to him…

Why is the subject on the second verb? It would seem more natural to have:

  וַיִּקְרָא ה׳ אֶל מֹשֶׁה וַיְדַבֵּר אֵלָיו…
  And God called to Moshe, and He spoke to him…


texts:
If one has a heter to do something unusual, must one do so discreetly? I am essentially asking whether marat ayin concerns are relevant to this type of situation.

(As for "Why wouldn't they be?"--I don't know. They might well be. I am searching for a definitive answer.)


texts: Are we praying or vowing to bring karbanos in musaf of shabas?

texts:
In t'filas musaf of shabas are we praying for Hashem to want us to bring the karbanos, or making an offer to bring them?
Two possible readings of this section are of the form "may it be your will, Hashem, that you bring us into the land happily and implant us in our borders...
and [that] we do our obligatory karbanos there..."
or
and [then] we will do our obligatory karbanos there..."

יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱ-לֹהֵינוּ וֵא-לֹהֵי אֲבוֹתֵינוּ. שֶׁתַּעֲלֵנוּ בְּשִׂמְחָה לְאַרְצֵנוּ וְתִטָּעֵנוּ בִּגְבוּלֵנוּ. וְשָׁם נַעֲשֶׂה לְפָנֶיךָ אֶת קָרְבְּנוֹת חוֹבוֹתֵינוּ תְּמִידִים כְּסִדְרָם וּמוּסָפִים כְּהִלְכָתָם.

That is, this could be a request that Hashem cause/enable us to bring the karbanos or a declaration that we will do so once we are brought to the land. The latter is plausible in that it is reminiscent of the type of contingent vow Ya'akov avinu took upon himself before travelling away from the land (B'reshis 28:20-22):

וידר יעקב נדר לאמר אם יהיה א-להים עמדי ושמרני בדרך הזה אשר אנכי הולך ונתן לי לחם לאכל ובגד ללבש ושבתי בשלום אל־בית אבי והיה ה' לי לא-להים והאבן הזאת אשר שמתי מצבה יהיה בית א-להים וכל אשר תתן לי עשר אעשרנו לך
:רש"י שם
האבן הזאת כַּךְ תְּפָרֵשׁ וָי"ו זוּ שֶׁל וְהָאֶבֶן אִם תַּעֲשֶׂה לִי אֶת אֵלֶּה, אַנִי אֶעֱשֶׂה זׂאת

Some example translations:
The Koren Siddur, nusach Ashkenaz is consistent with this syntax, "...and plant us within our borders. There we will prepare for You...". The Artscroll English translation in the regular nusach Ashkenaz and S'farad, as well as the Expanded Edition nusach Ashkenaz all follow this pattern. The Hirsch Siddur follows the other pattern ("plant us so that we can bring...").
Although it has no period separating the phrases in the Hebrew, punctuation does not seem sufficient to indicate either way in most sidurim in situations such as these. As seen here, even the punctilious Koren version is not internally consistent when it comes to punctuation. I do not believe the conjugation of na'ase helps here either, as the jussive and plain future would be likely to sound identical.


texts: Where/when/how/why did flags become part of Simchas Torah celebrations?

texts:
Kids today all know that they have flags when dancing on Simchas Torah.

How, when, where, and/or why did the flags originate? (Someone decided it was fun, and then it caught on?) What pictures were on the original flags?


texts: Who's responsible if B puts a "hefker" sign on A's item?

texts:
Suppose Aaron leaves something in a public place, where people often leave such things without intending to forfeit them.[1] Baruch then puts a sign on the item indicating that it's forfeit and whoever wants to can take it. Gideon then consumes, damages, or simply takes the item.

What is the degree of responsibility of Baruch and of Gideon to restore the item, or its value, to Aaron?

(I can imagine that the answer may possibly depend on the credibility of the sign. I imagine it may also possibly depend on whether the item is intact. And it may possibly depend on other factors. I'd appreciate if any answer would indicate which such factors are relevant and how.)

[1] Possible examples are a car in a parking spot on the street and food in a workplace refrigerator. But perhaps those examples don't work well with the rest of my question, and you shouldn't restrict your attention to them.


texts: Where is there a munach legarmei before a kadma?

texts:
On the side of Shemini 10:6, the blue Tikkun Simanim quotes the mesorah that there are three places where a munach legarmei is before a mahpach: there, Emor 21:10, and Rut 1:2.

Then it says (in parentheses, not part of the quote from the mesorah):

  ושאר יבאו לפני רביע או קדמא שלפני דרגא ואזלא

While munach legarmei before revii is very common, I don't remember ever seeing one before a kadma.  According to the note, there must be at least two somewhere in Tanach.  Where are they?


texts: Why did Nisan change to the beginning of months after the exodus

texts:
Right around the time when the people of yisroel were about to leave Egypt (1th of Nisan-Rashi to Bo, but the Rambam may hold it was later as the vision of the moon according to him was in a vision of prophecy, but similar idea) it says that "this month shall be for you the beginning of the months, first it shall be to you, for the months of the year"
So before this, Tishrei was the beginning not only for the year like now, but also the months, the source for that was in a targum yonason somewhere, don't remember exact location, but the verse it was on was speaking about the "earlier ones" (before the giving of the Torah and exodus in general etc) would call the 7th month the beginning etc.
Anyways, why did Hashem choose to change Nisan to be the beginning of the months, specifically during / after the exodus (or right before etc)?
And if it's because of the exodus that happened in Egypt, first of all, why is the exodus connected with the months, as opposed to the year (such that nissan was chosen as the beginning of the months and not the beginning of the year), and why did the redemption happen in nissan specifically, if it's known (can't remember source but I'm pretty certain it's in the Gemara, I think they're rosh hashanah) that on rosh hashanah the slavery ended anyways, so why was the redemption not in Tishrei when the work ended?


texts: Wearing special clothes in public while in niddah- isn't this a lack of tznius?

texts:
The gemara in Ketubot 72a tells us that women wore special clothes when they were in niddah, and thus all the neighbors would know when a woman was in niddah ("הוחזקה נדה בשכינותיה").
This is even brought down in the Rambam (Hilchos Isurei Biah 1:22) and Shulchan Aruch (Even Haezer 115:2).
Question:
Isn't neighbors/people knowing when a woman is in niddah a TREMENDOUS lack of tznius?


texts: Comparison of criterion in choosing Saul and David as kings

texts:
In reading some of the vesres explaining a criterion in choosing Saul and David as kings, I found:

In I Samuel 9:2, Saul is described as being tall and good looking. G-d doesn't seem to object to this criteria in any way and Saul becomes king.

Yet, when Samuel chooses a successor for Saul, he vies several of Jesse's sons, and G-d "chastises" Samuel and says in I Samuel 16:7 not to look at the person's features or height.

Yet, we see that at the end, when G-d chooses David, he was described as good looking (ibid 16:12).

Questions:

Did G-d change his criterion between Saul and David? If so, why?

Regarding David, G-d says not to look at his features, yet, he chose someone with good features. Is this contradictory?


texts: Why do many boys begin learning Gemara with Elu Metzios?

texts:
There is a popular custom for boys to start their Gemara studies with Elu Metzios (the 2nd Perek in Bava Metzia).

The Gemara (Bava Basra 175b) does say that financial laws are conducive to becoming wise, which would make sense to learn such laws first.

  ואמר רבי ישמעאל הרוצה שיחכים יעסוק בדיני ממונות שאין לך מקצוע בתורה
  יותר מהן והן כמעיין הנובע

Are you aware of a source for this custom? (I'm not just looking for a nice reason about Derech Eretz, and care for others belongings!)


texts: Invited to Engagement of Girl intending to marry out: Attend/Not-attend?

texts:
We have recently been invited to an engagement of a Girl who intends marrying someone that is not Jewish. However, the girl and her family are related family members.

Firstly, is it permitted (in general circumstances) to attend such an event? Or, is there a basis that perhaps it may be seen as condoning such a union? Could it even be considered prohibited, or not?

Secondly, does the fact the girl is related change anything, in the sense that we have to consider that she might be hurt and offended by our non-attendance? I.e. If there is a basis for the first question, does anything change in this case?

KT.


texts: How can there be a reward for doing the מצות?

texts:
In פרשת ראה the Torah identifies rewards and punishments for a person keeping the מצות. It states:

  כו: רְאֵ֗ה אָנֹכִ֛י נֹתֵ֥ן לִפְנֵיכֶ֖ם הַיּ֑וֹם בְּרָכָ֖ה וּקְלָלָֽה׃

  See, this day I set before you blessing and curse:

  :כז
  אֶֽת־הַבְּרָכָ֑ה אֲשֶׁ֣ר תִּשְׁמְע֗וּ אֶל־מִצְוֺת֙ יְהוָ֣ה
  אֱלֹֽהֵיכֶ֔ם אֲשֶׁ֧ר אָנֹכִ֛י מְצַוֶּ֥ה אֶתְכֶ֖ם הַיּֽוֹם׃

  The blessing, if you obey the commandments of the LORD your God that I enjoin  upon you this day;

  כח: וְהַקְּלָלָ֗ה אִם־לֹ֤א תִשְׁמְעוּ֙ אֶל־מִצְוֺת֙ יְהוָ֣ה
  אֱלֹֽהֵיכֶ֔ם וְסַרְתֶּ֣ם מִן־הַדֶּ֔רֶךְ אֲשֶׁ֧ר אָנֹכִ֛י מְצַוֶּ֥ה
  אֶתְכֶ֖ם הַיּ֑וֹם לָלֶ֗כֶת אַחֲרֵ֛י אֱלֹהִ֥ים אֲחֵרִ֖ים אֲשֶׁ֥ר
  לֹֽא־יְדַעְתֶּֽם׃

  And the curse, if you do not obey the commandments of
  the LORD your God, but turn away from the path that I enjoin upon you
  this day and follow other gods, whom you have not experienced.

If a person keeps the commandments they will be blessed and if they do not follow them they will be punished with a curse.  This presents a conundrum.  The Torah in many places describes the מצות as beneficial for man to keep.  As it says in Devarim, Chapter 6, verse 24 “And the LORD commanded us to do all these statutes, to fear the LORD our God, for our good always, that He might preserve us alive, as it is at this day.”  There are many such verses that describe the as beneficial for us to do.

If that is the case, then why should the Torah offer a reward of a Blessing if we are to keep the Torah?  The reward should be the keeping of the commandment itself.  If an adult was sick and there was a medicine to cure them, it would be silly to offer them a reward for them to take the medicine.  The medicine itself is beneficial.  One does not need a reward for taking the medicine.  Similarly, the commandments are for our benefit.  Why should there be a reward for keeping them?

Additionally, if there is a material reward for the Mitzvah, then it would seem that the Mitzvah is merely a means to get the reward.  In other words, the Mitzvah is merely a way to get rewards.  Implying that the Mitzvah itself is not what is good but rather the material rewards.  The Torah itself seems to emphasize the value of the material and physical, and put a premium on the development of the soul.  By providing a material reward it seems to communicate that the material is the true value. How can we understand this?


texts:
Assuming my lungs were sufficiently powerful, could I blow the shofar for a mitzva if I blew into the wide end?

Related: Inhaling prayers?


texts:
I'm aware of this question Halachic justification to not pray the amidah before zman t'filah? which says that according to some, you don't need to do tashlumin for shacharis after chatzos since it's time is all day, but assuming like the other opinions who say you do, what kind of tashlumin is required?

I heard some people say that one should daven everything like normal, except at shemoneh esrei have in mind that it's actually mincha, and then daven another shmoneh esrei after (don't know how MUCH after, maybe it can be after aleinu??), but I don't know the basis for this.

Can anyone give a source for the above practice, or otherwise one for what else one must do when making up shacharis? 'Cause there's not only shmoneh esrei to worry about, but what about saying ashrei three times a day, song of the sea every day, boruch she-amar...


texts: Why was it so important that the Kohen preparing the Parah Adumah be a tevul yom?

texts:
Mishnah Parah 3:7 (with translation/explanation from Sefaria):

  וּמְטַמְּאִים הָיוּ אֶת הַכֹּהֵן הַשּׂוֹרֵף אֶת הַפָּרָה, מִפְּנֵי הַצְּדוֹקִים, שֶׁלֹּא יִהְיוּ אוֹמְרִים, בִּמְעֹרְבֵי שֶׁמֶשׁ הָיְתָה נַעֲשֵׂית

  And they would make the priest who would burn the cow ritually impure because of the Saducees, so they would not say, "it was done by one for whom the sun had set." [There are various forms of ritual impurity for which to become totally pure, one must immerse in water and then wait until the next sunset. The Saducees believed that the priest who burnt the red cow needed to be totally pure such that he'd only be allowed to do it if he waited for sunset. The sages held that he is able to burn the cow, even after only immersing in water, thus they made him impure and had him immerse so that everyone could see that they were not following the opinion of the Saducees.]

As a matter of fact, since the Kohen involved was rendered impure to a certain extent, the Sages enacted many other stringencies in the purity required for the preparation of the Parah Adumah ashes, so that people would not take it lightly. (See Rambam Hilchot Parah Adumah 2:1.)

What I'm trying to understand is why the Sages chose this hill to die on. The preparation of the Parah Adumah ashes is reported to have only happened seven or nine times in history (see Mishnah Parah 3:5). What would be so terrible if people mistakenly adopted the stricter view of the Saducees in this case? What would be the chances of a Parah Adumah naturally ever being prepared by a tevul yom (someone who has immersed and is waiting for sunset), and thus serving as a source of conflict between those following the views of the Rabbis and those following the Saducees?

Was this solely about discrediting the Saducees whenever and wherever possible, or is there something else going on?


texts: Why was building the foundation of the second temple so emotional?

texts:
In Ezra chapter 3:10-13 it describes the establishing of the foundation of the Second Temple and how once the foundation was laid there were mixed reactions. The older people who remembered the First Temple were sad and cried, the younger people who had not seen the First Temple were joyous and blew trumpets.

My question is why did this reaction take place at this event? The full Temple wasn't yet built, only the foundation. If so how did anyone yet know if the Second Temple was going to be greater or lesser than the first? Why didn't people wait until the Temple was actually built to have such a strong emotional reaction?


texts: Why are some Mishnayot formulated positively and some negatively?

texts:
I'm a bit of a nagger, but I think the question is legit:

I start with an assumption that the formulation of the Mishnah was purposeful and not circumstantial, that Rebbe did put much thought in right wording.

We know that a Succah must be taller than a meter and up to 10 meters high (approx). This fact could be formulated in two ways, a positive - whats's required, or a negative - what's forbidden.

The starting Mishnah in Succah is a par-excellence example of a negative formulation:

  "סֻכָּה שֶׁהִיא גְבוֹהָה לְמַעְלָה מֵעֶשְׂרִים אַמָּה, פְּסוּלָה.
  רַבִּי יְהוּדָה מַכְשִׁיר. וְשֶׁאֵינָהּ גְּבוֹהָה עֲשָׂרָה טְפָחִים, וְשֶׁאֵין לָהּ שְׁלֹשָׁה דְּפָנוֹת, וְשֶׁחַמָּתָהּ מְרֻבָּה מִצִּלָּתָהּ, פְּסוּלָה."

  A sukkah taller than twenty cubits is invalid. Rabbi Yehudah validates it. And one which is not ten hand-breadths tall, or does not contain three walls, or whose [area of] sun is greater than its shade is invalid.

Rebbe could easily formulate it in a positive way [my proposition]:

  איזוהי סוכה כשרה? כל שהיא גבוהה עשרה טפחים ולא יותר על 20 אמה.
  שיש לה ג' דפנות וצילתה מרובה בחמתה.

  What Succah would be Kosher? One that's higher than a meter and up to 10 meters, has 3 walls and has more shadow than straight sunlight.

Please note, that my version is not lengthier and covers exactly the same amount of information.

This negative approach is very common with the Mishnah, for example, "לוּלָב הַגָּזוּל וְהַיָּבֵשׁ, פָּסוּל. שֶׁל אֲשֵׁרָה וְשֶׁל עִיר הַנִּדַּחַת, פָּסוּל. נִקְטַם רֹאשׁוֹ, נִפְרְצוּ עָלָיו, פָּסוּל.". Sometimes the Mishnah does speak in a positive way (RA"S 3,2): "כָּל הַשּׁוֹפָרוֹת כְּשֵׁרִין חוּץ מִשֶּׁל פָּרָה, מִפְּנֵי שֶׁהוּא קֶרֶן."

Personally, as a father and a Mechanech, I'm a big fan of the Positive Psychology approach to education, namely instead of repeatedly reciting the forbidden activities, I prefer to strengthen the desired behavior.

Did someone research on that specific point - how does the Mishnah benefit from such formulations?


texts: Can a woman engage in excessive conversation with a man?

texts: chapter one of Pirkei Avot states “And do not engage in excessive conversation with a woman. This is said even regarding one's own wife--how much more so regarding the wife of another.” does this apply to females as well? Or are they allowed to engage in "excessive conversation" with males?


texts: What were the scrolls that the Jews had in Egypt fortelling of the forthcoming redemption?

texts:
I was reading Rav Melamed's Peninei Halacha, the Shabbat volume, and on page 5 he mentions that when the Jews were slaves in Egypt they had scrolls (megillot) in their possession telling of the forthcoming redemption that they would read on shabbat.

The source is from Shemot Rabbah 5:18:

  מְלַמֵּד שֶׁהָיוּ בְיָדָם מְגִלּוֹת שֶׁהָיוּ מִשְׁתַּעְשְׁעִין בָּהֶם מִשַּׁבָּת לְשַׁבָּת, לוֹמַר שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא גּוֹאֲלָן, לְפִי שֶׁהָיוּ נָחִין בְּשַׁבָּת, אָמַר לָהֶן פַּרְעֹה, תִּכְבַּד הָעֲבוֹדָה עַל הָאֲנָשִׁים וְיַעֲשׂוּ בָהּ וְאַל יִשְׁעוּ וגו', אַל יְהוּ מִשְׁתַּעַשְׁעִין וְאַל יְהוּ נְפִישִׁין בְּיוֹם הַשַּׁבָּת.

Is there any more information about who would have written these scrolls, what they contained and who transmitted them through the years in Egypt? Is there any other mention of this in scripture?


texts: If someone has his bar mitzva during s'firas haomer and said the bracha every night so far, can he still make a bracha? (I will be asking a Rav for the actual P'sak Halacha)


texts:
The easiest way I have found to get candle wax off a metal chanukia is with a stream of hot water. The wax melts and runs off with the water.

One kettle of hot water is not enough to clean it all, and the tap in our kitchen is not high enough above the sink to fit this particular large chanukia under it.

Can I clean the chanukia in a bath or shower, or must it not be taken into the bathroom because of its kedushah?


texts:
Would a Gentile who converted through a non-orthodox movement be judged as a Gentile or a Jew in Olam Ha-Ba?

In regards to the judgement, would his/her action of converting and living a "Jewish" life which trangresses certain principles (i.e Reform Jews driving on Shabbat) be a grounds for punishment?

This is under the assumption that the Convert believes in G-d, attends services, recites daily prayers, and avoids treif meats and food combinations.

Answers from a vareity of viewpoints would be greatly appreciated!
Thanks