texts:
Chukas 20:16:

  וַנִּצְעַק אֶל ה׳ וַיִּשְׁמַע קֹלֵנוּ וַיִּשְׁלַח מַלְאָךְ וַיֹּצִאֵנוּ מִמִּצְרָיִם…

In translation:

  and we called out to God, and he heard our voice, and he sent a messenger, and he removed us from Egypt,…

Who's the last "he": God or the messenger?


texts: In Tehilim 29:1, it mentions the bene elim. Who are they? Please cite sources. It seems to have been quoted in the piyut Shinamim by Solomon Ibn Gabirol (page 134 of the Spanish Portuguese Kippur service). My guess over there is that they are angels. But it might also be a call for the righteous people to praise God.


texts: Wikepedia's list is missing certain Gedolim. Where can I access a list of Gedolim that would be virtually unarguable?


texts: Don't Touch: Fruit of the tree versus Non-kosher corpses

texts:
The Hizkuni on Bereshies 3:3, where Chava tells the serpent that they can't TOUCH or eat from the Eitz, writes

  ולא תגעו בו. לאכלו, כמו ובנבלתם לא תגעו (ויקרא יא ח), לפי הפשט. והאמת כל     המוסיף גורע, ולא זה סייג לתורה הואיל ואמרה שהקב”ה אמר לא תגעו בו

I admit that my Hebrew isn't perfect, and I can't find an English translation online, but my understanding of this commentary is:

  "And don't touch it." For eating, as in "Do not touch their corpses". That is the pashut. But the truth is that everyone who adds, subtracts. And this isn't a fence around the Torah since she said that HaKadosh Baruch Hu said to not touch it.

What does he mean, he who adds, subtracts? Does he mean that adding to the Torah takes away from its intent?

Even more, though, the last sentence: Other commentators (see Rashi there; see Avos d'Rabbi Nosson, Ch. 1) suggest that either Adam or Chava were, in fact, making a fence around the Torah by saying to not touch the tree. But, that this ended up being a bad thing, because the snake touched the tree and said "See, you won't die..." How does the Hizkuni see this? What is he trying to say?

On a broader level, I'm trying to figure out what is different from this case and the case in Vayikra (and last week's parasha) of not touching the neveilim of non-kosher animals? If in the case of Chava, adding that extra precaution was a bad thing, then why does the Torah add it in the case of kashrus? Isn't it a comparable situation - both involve an ikkar of not eating something? What is different that it is theoretically ok to touch the fruit in Gan Eden, as long as you don't eat it, but it isn't ok to touch the non-Kosher animals? (To be fair, at least by the mention of this in Devarim, Rashi says that it only applies on the regalim).


texts:
In the new Rabbi Meir Zlotowitz Biography (page 276) they quote Rabbi Zlotowitz once saying that "Giving tzedakah as if you are rich - is the greatest segulah  to actually get there".

What was his source for this?


texts: The one who begins with a mitzvah ends it

texts:
The Rema in Shulchan Aruch, Orach Chaim 581 notes how the person who leads the Selichos continues with davening. He then notes an additional custom:

ויש מקומות נוהגים שהמתפלל סליחות יתפלל כל היום
And there are places where the one who davens selichos, davens all the day.

The Ba'er Heitev explains that this is because, "שהמתחיל במצוה אומרים לו גמור" - "The one who begins with a mitzvah, we say about him that he completes it", and this is why the one who lead Selichos takes precedence over even someone who is an avel (mourner), mohel (someone who performs a circumcision) and someone who is commemorating a Yahrzeit (the anniversary of a relative's death).
The Midrash Tanchuma on Parshas Eikev explains the reasoning because:

Rabbi Yochanan said, "Anyone who began with a commandment, and afterwards another comes and finishes it, it will be called according to the name of the one who finishes it."

Do we have any other examples in Halacha where we apply this dictum?


texts: When the terms "sasson" and "simcha" are mentioned together, is there meaning or reason to the order?

texts:
Compare two verses:

Yirmiyahu (Jer.) 33:11 - "sasson" is mentioned before "simcha"
Esther 8:16-17 - "simcha" is mentioned before "sasson"

There are other such verses, as well, that we can compare, but offhand, I can't think of them.

Is there a general rule that explains the change in the order and what it means? If not, contrast / explain the difference with these two verses.


texts:
1) I heard from someone say in the name Zohar haKadosh that the eyes are the "mirror to the soul" - that to those who are able to read such things a person's eyes are very revealing.

Does anyone know where the Zohar says this?

2) I read somewhere in the Maharal that the word Panim (face) is in the plural because the face is the meeting point of the inner dimension of a person and the outer dimension. That is why it is your face that reveals your emotions because the emotions come from within a person.

Does anyone know where the Maharal says this?


texts: Does rain come from clouds or the waters above the firmament?

texts:
In Bereshis 7:11-12 it says:

וַאֲרֻבֹּ֥ת הַשָּׁמַ֖יִם נִפְתָּֽחוּ וַֽיְהִ֥י הַגֶּ֖שֶׁם עַל־הָאָ֑רֶץ אַרְבָּעִ֣ים י֔וֹם וְאַרְבָּעִ֖ים לָֽיְלָה

And the floodgates of the sky broke open. The rain fell on the earth forty days and forty nights.

And Malachi 3:10:

אִם־לֹ֧א אֶפְתַּ֣ח לָכֶ֗ם אֵ֚ת אֲרֻבּ֣וֹת הַשָּׁמַ֔יִם וַהֲרִיקֹתִ֥י לָכֶ֛ם בְּרָכָ֖ה עַד־בְּלִי־דָֽי׃
I will surely open the floodgates of the sky for you and pour down blessings on you;

It sounds from the above verses that rain comes from the waters above the firmament. Other places in Tanakh seem to associate clouds with rain (somewhere in Yirmiyahu).
Does rain come from the "upper waters" above the firmament or from clouds?


texts:
Who knows two hundred two?
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: How can someone prove they converted without the original conversion document?

texts: A parent and child converted many years ago but did not receive any documentation at the time. Since then the Rabbi they were in touch with had died. How could they obtain the appropriate documentation or otherwise prove they had a conversion?


texts: What ancient sources discuss the meaning of Psalm 22?

texts: Many Christians believe Psalm 22 refers to Jesus of Nazareth. How have Jews historically understood Psalm 22 and interpreted it?


texts: I heard there is a Rambam that mentions that Aristotle ate Aiver Min HaChai. I am looking for both the source in the Rambam and any earlier sources that could have been the basis for this.


texts: Why the principal (money) is called Keren?

texts:
In all kinds of monetary transactions, the main part is called Keren or for the reward for Mitzvot as in Kesubos 3,9:

  "הָאוֹמֵר גָּנַבְתִּי וְטָבַחְתִּי וּמָכָרְתִּי, מְשַׁלֵּם אֶת הַקֶּרֶן עַל פִּי עַצְמוֹ, וְאֵינוֹ מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל וְתַשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה."

or Peah 1,1:

  "אלו דברים שאדם אוכל פירותיהן בעולם הזה והקרן קיימת לו לעולם הבא."

Why is it called Keren and where's the first usage of that word in that meaning (is there a Pasuk or it's all Rabbinical)?

(I'm not sure about the title, feel free to edit.)


texts: The footstone sank into the ground & is next to the coffin. Can I retrieve it?

texts:
One of my relatives foot stone (I think that's what they call the "plaque" that lies flat on the ground.) sank into the ground and is now next to the coffin. Is there any halachic problem if I climb into the pit to get it?

I may have to partially step on the coffin itself to gain leverage. I guess that's disrespectful to the dead, and maybe halachic problem, but, there's no other way. Is it any different, halachically, if a non-Jew does the job?


texts:
In Deut. 18

  I will raise up a prophet for them from among their brothers like you,
  and I will put My words into his mouth, and he will speak to them all
  that I command him. And it will be, that whoever does not hearken to
  My words that he speaks in My name, I will exact [it] of him...Now if
  you say to yourself, "How will we know the word that the Lord did not
  speak?" If the prophet speaks in the name of the Lord, and the thing
  does not occur and does not come about, that is the thing the Lord did
  not speak. The prophet has spoken it wantonly; you shall not be afraid
  of him

some muslims I have spoken to claim this verse refers to the coming of their prophet.

From these verses it seems the test of a true prophet is only whether what he says comes true. How do we know from the torah that the test of a true prophet is also that he does not come to change the torah?


texts: Even though "ayn shliach l'dvar aveirah" does the person who sent him also get a punishment?

texts:
The Mishnah in Bava Kamma 59a tells us that if Reuven sent a חרש שוטה וקטן (a person who does not understand the repercussions  of his actions or under Bar Mitzva) to do a destructive action e.g handing him burning coals which he uses to destroy a field  Reuven would be:

  "פטור בדיני אדם וחייב בדיני שמים"
  exempt in a human court, but liable in the court of Heaven.

However if Reuven sent Shimon to do a destructive act (Shimon understands what he is doing and is over Bar mitzva), Shimon would be chayav.

The Gemara in Kiddushin 42b referencing this Mishnah asks:.
 Why isn't Reuven liable surely"שלוחו של אדם כמותו" ( Shimon is doing his bidding and represents Reuven)!
Then answers

  "שאני התם דאין שליח לדבר עבירה דאמרינן דברי הרב ודברי תלמיד דברי מי שומעים"
  i.e a person's agent is like himself doesnt apply for an aveirah, because when there is a conflict between the words of Hashem vs human being, we should obviously follow divrei Hashem

My question: I understand that the Shimon is chayav (liable) for the action for the reason mentioned above - but is Reuven completely off the hook scott-free? Would he possibly get a "פטור בדיני אדם וחייב בדיני שמים" in this case as well, even though it's not a חרש שוטה וקטן? Or some other form of penalty/ punishment?

(e.g: In American law, if someone enlisted a murder-for-hire person both would be punished- not just the one who committed the action)


texts: Source for the Aseres Hadibros being set up in pairs?

texts: I have heard from different rebbeim that each of the aseres hadibros is linked to another, specifically in terms of the root concept of that commandment being the same as another one of the aseres hadibros. The pairs are linked as follow: 1-6, 2-7, 3-8, 4-9, 5-10. Does anyone know a source that says this, and what is, according to that source, the idea that connects each of these pairs?  (I'm a first time poster, so I apologize if the formatting isn't quite there.)


texts: What's the source for the Challah lasting all week in Sarah's tent?

texts:
One of the three miracles that took place in Sarah's tent, (which returned when Rivka married Yitzchak) was that the candles burned for the whole week, the challah stayed fresh from week to week, and there was a cloud over the tent.

Rashi (Bereishit 24:67) does say regarding the Challah miracle 'a bracha was found in the dough.' ברכה מצויה בעיסה. but does not say what the miracle was, it could be anything, in fact some say that the miracle was that the dough increased miraculously, (Sapirstein chumash.)

Does anyone know the source for the Challah lasting all week in Sarah's tent?

seen here:
http://www.collive.com/show_news.rtx?id=32796&alias=please-debunk-this-parsha-myth


texts:
Let's assume that we expound the reasoning behind the pesukim for the sake of this question, a matter which is a dispute between R' Shimon and R' Yehudah. Let's also assume that I don't get put in cheirem for asking this question.

Polyandry (also known as eishes ish) is forbidden as a capital crime, because it would be unclear who the father is, which can lead to all sorts of issues, such as Kibbud Av and arayos (Sefer HaChinuch Mitzvah 35).

Nowadays DNA testing is possible, and with a little swab of saliva it's possible to determine who your parents and ancestors are. With this technology, this reason is a moot point. According to R' Shimon, therefore, would eishes ish be permissible nowadays?

(This is all a theoretical question. I am not assuming that we pasken like R' Shimon. All I am asking is, given these assumptions, is my conclusion correct.)


texts: Is it proper to supply a picture of a girl prior to dating?

texts: My daughter recently started dating, and a Shidduch (match) was suggested. The boy's family requested a picture prior to deciding if they want to proceed. I felt that this was inappropriate for reasons of Tzeniyus (modesty) amongst other possible reasons, such as Bain Adam Lechavairo (treating others properly), photos not showing actual personality thus potentially leading one to saying no to ones Bashert (destined match), and the fact that if the Shidduch does not work out they still have the photo. Does any contemporary Gadol (major authority) discuss whether this is proper or improper?


texts: When are we supposed to give machtzis Hashekel exactly and Why is the custom to give machtzis hashekel before Purim?


texts:
Who knows two hundred ninety?
?תשעים ומאתים - מי יודע
In the spirit of the song "Echad - mi yodeya", please post interesting and significant Jewish facts about the number 290.
Don't spend too much time running after lazy gematria on this one; whatever you come up with will probably be too narrow.
Check out mi-yodeya-series for the previous two hundred eighty-nine entries in this ongoing series.
Please include sources for your information wherever possible, as with all other answers on this site.


texts:
The Torah She'bicsav and Torah She'ba'al Peh discuss sorcery/necromancy/witchcraft. Assuming that those activities were actually harnessing some sort of supernatural power in order to perform supernatural activities, do such things exist today?

I am mainly interested in explicit sources discussing this topic or sources that implicitly imply that such powers still exist (and are accessed) in the past thousand years or so.


texts:
The elegy "אש תוקד בקרבי", in the 9 Av liturgy, contrasts our exodus from Egypt after enslavement there with our exile from Jerusalem with the Temple's destruction. It comprises 23 couplets, each of which presents a contrast of similar ideas. Sometimes the contrast is literal, as in the fifteenth stanza:

  We would wage war and God was there in my exodus from Egypt.
  He was far from us and, lo, he is absent, in my exile from Jerusalem.

Other times it's allegorical, as in the fourth stanza:

  The sea waves rose and stood like a wall in my exodus from Egypt.
  The deliberately evil ones flooded and poured over my head in my exile from Jerusalem.

One stanza, though, doesn't seem to be a contrast of similars. The eighteenth stanza reads:

  פארי מגבעות לכבוד נקבעות בצאתי ממצרים.
   שריקות ותרועות וקולות וזועות בצאתי מירושלים.

  The splendor of hats, set for honor, in my exodus from Egypt.
  Whistles, trumpet blasts, sounds, and tremblings in my exile from Jerusalem.

(The מגבעות, hats, referred to are presumably the kohanim's.)

What's the contrast here? How do glorious hats contrast with terrifying sounds?


texts: Could any of the lamed-vovniks be a non-Jew?

texts:
I am referring to the concept of Tzadikim Nistarim (lamed-vovniks)—the 36 hidden saints in the world because of whose righteousness the world continues to exist—addressed in this passage:

  As a mystical concept, the number 36 is even more intriguing. It is
  said that at all times there are 36 special people in the world, and
  that were it not for them, all of them, if even one of them was
  missing, the world would come to an end. The two Hebrew letters for 36
  are the lamed, which is 30, and the vav, which is 6. Therefore, these
  36 are referred to as the Lamed-Vav Tzadikim. This widely-held belief,
  this most unusual Jewish concept is based on a Talmudic statement to
  the effect that in every generation 36 righteous "greet the
  Shechinah," the Divine Presence (Tractate Sanhedrin 97b; Tractate Sukkah 45b). (Source: Zwerin, Rabbi Raymond A. (September 15, 2002 / 5763). "THE 36 - WHO ARE THEY?". Temple Sinai, Denver: americanet.com. Archived from the original on Jan 18, 2003. Qtd. in http://en.m.wikipedia.org/wiki/Tzadikim_Nistarim)

I am wondering whether there is anything in religious literature that suggests that these people must be Jews. Is it possible that some are goyim?


texts: When a long vowel has a meteg, there is a difference of opinion if the shva after it is na or nach. What about a short vowel with a meteg? Is it vayihi chen or vayhi chen? Is it tihiyeh or tihyeh? Is it vihiyitem or vihyitem? These words often sound more like a shva na, but the siddurim tend to have them as nach.


texts:
Assuming frozen meat is muktzah on Shabbos, let's say that frozen meat fell out of the freezer and if it's not put back on Shabbos it will spoil, causing monetary loss.
Or, let's talk about a case where one has ice cream or any other food like frozen Challah that is needed for a Shabbos meal in back of the freezer, and in order to get it some frozen meat has to be moved.

What can be done in either of the above cases?


texts: Is there a problem with wearing tefillin whose paint has started to chip off?  Would such a situation require one to get the tefillin repainted?  Can someone still be yotzei by tefillin whose paint is chipped?


texts:
If I go and lean my head over a pot on the stove, open my mouth wide, allow the steam that's rising to enter my mouth, and then swallow it (don't try this at home), does that give me a status of being Fleishigs (i.e. so that I cannot eat dairy for the next 6 hours)?

More importantly, why or why not?

[oh and I suppose the same question would apply to dairy steam as well]


texts: Where to daven in Logan airport (Boston)?

texts: Is there a convenient place to daven in Boston's Logan airport around 7:30 am?


texts: Who decides whether it's normal to eat something in a certain fashion?

texts:
The Shulchan Aruch in several places writes that if something is eaten in an abnormal fashion, it gets a Shehakol rather than its usual bracha.1

What defines whether something is a "normal" way of eating something? Most of the people in a locale? In a country? In the world? Most Jews? Some other benchmark?

1 OC 202:3 regarding bitter fruit which was sweetened;
202:12 regarding fruits which are normally eaten cooked but were eaten raw;
204:4 regarding wine which soured;
205:1 regarding vegetables which are normally eaten cooked but were eaten raw;
208:5 regarding eating flour;
and probably elsewhere as well; feel free to add more sources if there are any.


texts: In this shiur, Rav Asher Weiss references a kuntres he wrote called על הראשונים ועל האחרונים on the development of Torah Shebeal Peh. Does anyone know if it is available online?


texts: I was looking online for the text of דרשות הר"ן but I have been unsuccessful. Does anyone where I might be able to find it online? (i.e like this)


texts:
I just read in parashat ki tavo that the torah was translated into 70 languages and written on giant stones, yet the talmud says the translation of the torah to Greek many years later was considered a tragedy.

Why was it considered a tragedy if it was already translated into 70 languages?


texts:
Who knows one hundred fifty?
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: Fairness of G-d’s choice of Moses and Bilam?

texts:
The Gemmorah claims that Bilam was given as a prophet to the nations comparable to Moses.

I, however see some unfairness in this choice:

Moses was born good - he was already circumsized and the whole house was filled with light (apparently everybody recognized that).
Bilam was agreeably a greedy sinner (acc. to practically all the interpreters)

How was this choice fair? How the selection of a sinner to represent the nations can be compared to the selection of Moses?


texts:
In a class he gave in the 90s, Rabbi Prof. Shnayer Leiman said that he believes that once all of the fragments of the Dead Sea Scrolls are properly analyzed and made public, it is very likely that the verse "אם תעזבנו יום יומים אעזבך - If thou forgettest Me one day, I will forget thee two days", which the Yerushalmi and the Sifrei quote in the name of a text called "Megillat Chasssidim", will be found among the fragments (9:28-10:45).
Does anyone know whether it was indeed found?


texts: The "Sign of the Horns" and 'Avodah Zarah

texts:
Is the "Sign of the Horns" a manifestation or an act of 'Avodah Zarah?  What if someone uses the gesture as a pop culture reference (eg., heavy metal), or just jokingly - or even mockingly about either that culture or even mocking 'Avodah Zarah?

If it's an act of 'Avodah Zarah to use it even in the most casually associated case above (some form of dark-themed heavy metal, eg.), does that make the sign itself inherently 'Avodah Zarah, or can it be used for other purposes (cf. ibid - #Sports)?


texts: Was the Lubavitcher Rebbe a descendant of Dovid HaMelech?

texts:
Some Chabad chassidim believe the late Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, was and is the Moshiach. (This is a subject that has been addressed already on this SE.)

My question is, a prerequisite for the Moshiach is that he must be a descendant of Dovid HaMelech. If the Lubavitcher Rebbe was not a descendant of him, then that would cut down any further argument for Chabad Messianism.

So, was Rabbi Menachem Mendel Schneerson, the Lubavitcher Rebbe, a descendant of Dovid HaMelech?

Edit: The Moshiach must be a descendant of Dovid HaMelech paternally (ie, running through the father). Thus, I want sources proving or disproving the Rebbe's connection with King David through his father.


texts: Where can I find the Rav's hesped for R Chaim Ozer Grodzinsky?

texts: I am looking for the text (in Hebrew) of R' JB Soloveitchik's hesped for R' Chaim Ozer Grozhinsky, unofficially titled "HaTzitz vehaChoshen" which was written before RJBS broke away from Agudah.


texts: Why did the office of Nasi cease to exist?

texts: In the work From the Maccabees to the Mishnah (Shaye J. D. Cohen, 2014) he states that the office of the Nasi ceased to exist around the year 425 CE (p.220), but does not explain why this is so. I would like to know the reason that the office of the Nasi ceased.


texts:
Mishna Berura 676:10 quotes our sages: "Whenever you make a turning, it should only be towards the right".

However, it appears to me that we usually turn to the left (counter-clockwise) when shaking the Lulav and saying Bo'i Kala during Lecha Dodi

Is counter-clockwise called "turning right", or is there another explanation?


texts: Online mishna with vowels (according to Livorno/Sephardic nusach)

texts:
I would appreciate if anybody could help me in finding an online mishna vowelised in accordance with the sephardic tradition (i.e. following the Livorno prints opposed to the Vilna ones).

Thanks in advance!


texts: Genesis Rabbah (ch. 1 "On Creation") available online?

texts: Do any of you know if Genesis Rabbah's first chapter ("On Creation") is available online? Would you mind directing me to the source?


texts: What are the reasons for the unique shape of the Lechem Hapanim?

texts:
What is the reason for the unique shape of the Lechem Hapanim? I am aware of Rashi's explanation citing the mishna in Menachos 11:4 for the reason of its name is accredited to the multiple surfaces it possessed.

After a little bit of "Googling" I was led to a Chabad.org article speaking about the matter and I found this image of that summarizes Machlokes Rishonim regarding the understanding of the Machlokes in the Gemara of the shape of the Lechem Hapanim (From the Chabad.org article cited above):

Is there anyone who writes about the reason for the uniqueness of shape possesed by the Lechem Hapanim1?

1 Additionally I happened to notice regarding that the shape of the Lechem Hapanim is particularly non-convex in shape I am curious if there could be a reason for this, but am unsure of the legitimacy of asking about that more than the reason for its shape in a general sense.


texts:
Some communities read selections from three of the Trei Asar - Hoshea, Yoel and Michah - as the haftarah on Shabbat Shuva (the shabbat between Rosh HaShanah and Yom Kippur.) (See e.g. Mishnah Berurah 428:3.)

I have been in synagogues where they were read in the order Hoshea - Michah - Yoel. I have also seen the haftarah printed in chumashim in this order. E.g.

What is the basis for allowing this practice?

When Trei Asar is written in full, Yoel precedes Michah, and Shulchan Aruch Orach Chaim 144:1 rules:

  ובתרי עשר מדלגין מנביא לנביא ובלבד שלא ידלג מסוף הספר לתחלתו

  In Trei Asar we skip from one prophet to another, provided that one doesn't skip from the end of the book towards the beginning.

This rule is clarified by Magen Avraham as:

  לנביא של תרי עשר לא ידלג מנביא לנביא למפרע

  One does not skip backwards from one prophet to another within Trei Asar.


texts: Where does the word תורתי and different aplliable roots learn us?

texts:
(From the pealim.com website)

The word להורות comes from ירה and gives הורה (past tense, 3rd person, masculine singular; "he/it taught", or as a imperative 2nd person, masculine, singular: "[to a man] teach!"), which reminded me of the word הורה as in parents, educators (parenting), but this comes from the root הרה.

Rabbi Hirsch on Bereishit 26:5 teches that the word תורתי does not come from the root ירה , like הוליך from הלך , but from הרה: to receive a seed within oneself, in the Hifil הורה: to plant a seed in someone else, hence to implant the seeds of truth and goodness, of spirituality and morality in others; 'to teach'. So that תורתי are the teachings which G-d has revealed to us of truth and goodness which we are to accept in our minds and feelings, to beget in us knowledge of truth and the decision to goodness.

Is there a connection (common denominator) between ירה and הרה ?


texts: Is זה נהנה וזה לא חסר מותר?

texts: In a situation where by you taking or using someone else's property or service they are not losing from your usage, such as when you borrow someone else's gym-membership card without permission, can you take advantage לכתחילה? Would it be more lenient by non-Jews?


texts:
In Tamid (32a):

אמר להן בעינא דאיזל למדינת אפריקי אמרו ליה לא מצית אזלת דפסקי הרי חשך אמר להן לא סגיא דלא אזלינא אמטו הכי משיילנא לכו אלא מאי אעביד אמרו ליה אייתי חמרי לובאי דפרשי בהברא ואייתי קיבורי דמתני וקטר בהאי גיסא דכי אתית (באורחא) נקטת בגוייהו ואתית לאתרך עבד הכי ואזל מטא לההוא מחוזא דכוליה נשי
(Alexander the Great said to chachmei hanegev)I need to go to the country “Africei”’. They answered ‘it is impossible to go, because the “dark mountains” (hills that were dark even in the daytime, and therefore couldn’t be passed) are in the way’. He said ‘I didn’t ask whether I can go, rather how I can go’. They answered ‘take an Egyptian donkey (which can see at night) and a lot of rope, and when you go, unwound it so that you can follow the rope back (so you won’t get lost).’ He did so, and made it to an all-female city.

Can this aggadetah be understood literally?
If so:
How did the women in the all-female city get there? Was it a neis made specifically for Alexander the Great? Were the women a (closely related) different species that could multiply by itself? Were women sent there from other places, like, lehavdil (or maybe not) a nunnery? Or something else?


texts: Shema in any language - Kel Melech Ne'eman?

texts:
I have heard that it is permissible to recite the Shema in any language, if one does not know Hebrew.

Rama quotes one opinion that reciting the words Kel Melech Ne'eman when praying without a minyan is done to increase the number of Hebrew words in the recital of the Shema from 245 to 248, the number of parts of the body. (Gloss to Shulchan Aruch Orach Chayim 61:3)

If one is reciting the Shema a language other than Hebrew, and is not in a minyan, is there any point in saying "Kel Melech Ne'eman," since the number of words is not likely to total 248 in any event?


texts: Are there any applications of dofen akumah outside of sukkah?

texts:
The Gemara (in several places, here's one) lists a group of three halachos related to walls that were taught to Moshe at Sinai:

gud [asik/achis] - extending a partial wall up or down under certain circumstances
lavud - a 3 tefach gap is considered closed for many purposes
dofen akumah - you can regard a ceiling as part of the wall next to it

The first two are applied all over the place, such as eiruvin and kilayim.  On the other hand, I've never heard an application of dofen akumah outside of sukkah.  Are there any?

I'm wondering because from the way they're grouped, it sounds like the three halachos are all generally applicable to walls, not localized to one specific area of halacha like sukkah.


texts: How could Yaakov name his children Gad and Dan?

texts: Shabbos 67b says Gad was the name of an idol of the Amorites, and Dan was an idol of Samaria. If we're not supposed to even say the name of idols, how could Yaakov name his sons after them? (or is it the other way around?)


texts: When transliterating a name for the Ketubah, can the letters י and ה be written together?

texts:
Specifically, the name in this case is Natalya. Is it considered appropriate to spell it as נטליה, which seems like the most correct transliteration?

As a child in a yeshiva, I had teachers who would not write names ending in יה as it contained G-d's name. They would instead write it as just י or replace the ה with an apostrophe. I am wondering if, since the Ketubah is intended to be kept permanently and not destroyed / erased, this consideration would not apply?


texts:
I know that most Semicha Tests cover (aprox.) the laws of Basar B’Chalav, Ta’aruvos, Melicha, Shabbos, Pas Akum, Bishul Akum, Cholov Akum, and Tevilas Keilim.

But is it tested all in one shot or do they break it up ie. melicha and only afterwords Basar Vechalav.


texts:
It seems to be accepted that a non-Jew who converts owns his property that he owned as a non-Jew, and this is the simple reading of several Mishnayos (See Peah 4:6 for example).  However, there is a rule that גר שנתגייר כקטן שנולד דמי - a convert is like a newborn child (Yevamos 62a).  That being the case, on what basis does he own his property from before he converted?

(If your answer is that כקטן שנולד דמי does not extend so far, I would like that to be sourced explicitly.)


texts: Can you translate a birchat hamitzvah before doing the action? I.e. for Channukah candles, can you say each bracha followed (or preceded) by its translation, and then light? What about for reading megillah? [trying to find examples that have more than one bracha]. What about for a deoreita?


texts: Are you punished from Hashem if you don't do a mitzvah asey (brachos, davening, asher yatzar, etc.)?


texts:
The Posuk says (Genesis 28:5):

  וַיִּשְׁלַח יִצְחָק אֶת יַעֲקֹב וַיֵּלֶךְ פַּדֶּנָה אֲרָם אֶל לָבָן בֶּן בְּתוּאֵל הָאֲרַמִּי אֲחִי רִבְקָה אֵם יַעֲקֹב וְעֵשָׂו

To which Rashi comments on the fact that the Posuk says that Rivkah was both the Mother of Yackov and Eisav:

  אם יעקב ועשו: איני יודע מה מלמדנו

Why does the Torah say it, and if he does not know the reason why does Rashi mention it at all?


texts: Do our sources address the question of intellectual property vs the public good?

texts:
The NYTimes recently ran a piece about a malnourishment treatment that could save lives in Africa, but one company owns the recipe and controls it tightly.  (See the article, I apologize if I'm not getting it exactly right.)  There's similar discussion about the inventors of birth-delivery forceps keeping their invention secret for many years; they made a lot of money, but who knows how many babies died because the forceps wasn't more popular?

While we want to encourage innovation (and reward it accordingly), how do we balance that with the greater good?

Can anyone point me to sources of ours (Bible, Talmud, Medrish, responsa) on the topic?


texts: How to validate Kashruth of an old Shofar?

texts:
I have an old Shofar.  When I say old, I don't mean a family heirloom or antique - I bought it on a family trip to Israel in the early 1990s.  There have been some articles recently discussing the growing market for "biblical ram's horns" among a growing demographic of Christians interested in exploring Judaism (generally as a means of enriching their Christian beliefs, not intending to convert to Judaism).  It seems that there is growing concern, and perhaps even some evidence, that Shofar producers are selling Shofaroth with very well disguised defects that render them not Kosher.

Since I bought my Shofar from a Judaica store in the Old City of Jerusalem, I have always assumed it was Kosher.  I have no recollection of whether or not it was marked with a Hechsher, if such Hechsherim existed at the time, nor would I have been able to tell at that time if such a marking was, in fact, reliable.  I am reading now that some Hechsherim today, obscure though they are, in fact only validate that the Shofar came from an animal whose horns are valid for making a Shofar, but not that the product itself, after manufacture, is Kosher.

How can I validate the Kashruth of my Shofar?


texts: The Torah's list of animals with one kosher sign

texts:
I have a question that has been troubling me for many years and I have never received a satisfactory response.

On March 22, 2005 THE NY Times had an article entitled Religion and Natural History Clash among the Ultra-Orthodox. The article discussed among other things Rabbi Slifkin's book "The Camel, The Hare & The Hyrax" which discusses the Torah's list of animals with one kosher sign.

The article purports that there are more than just those four animals with one kosher sign (Rabbi Slifkin's book also states that and enumerates the animals).
However the Gemara in Chulin 59 specifically states that the Torah lists these four because they are the only animals with one kosher sign and this is proof of TORAH MIN HASHOMAYIM. Yet even cursory analysis shows that there are many more species (for example the alpaca and llama which are not camels, yet both chew the cud and do not have split hooves).

Rabbi Slifkin's book The Camel, The Hare, And The Hyrax, enumerates other animals with only one of the two signs. Chapter Eight: Cecotrophy in Other Animals, Chapter Nine: The Controversial Capybara, Chapter Ten: Marsupials and Merycism.

It seems to me that one can not use this as proof that the Torah is from Hashem, yet Chazal say we can and most kiruv organizations use it as proof. Is the Gemara wrong?

Could you please clarify this?


texts: The Noam Elimelech on a "Tzaddik with wings"

texts:
Disclaimer: The following is very Kabbalah heavy, so obviously there is much to be understood with what is understood in that respect. My question primarily stems from locating a source.

The Noam Elimelech writes on Parshas Mishpatim:
(Third piece, Source from Sefaria.org)
(Partial Quote)

כי תקנה עבד עברי כו׳. פירש רש"י ז"ל "עבד שהוא עברי", רמז ג"כ לשני הצדיקים, דהנה צריך לדעת בראותינו צדיק גדול, אזי ידוע שהוא מגולגל מנשמת צדיק גדול מנשמה עליונה, והצדיק הזה יש לו אבר כנשרים לעופף בכל העולמות, וזהו "עברי" מלשון אבר, דעי"ן מתחלף באל"ף, והוא לשון כנפים, והיינו "כי תקנה עבד עברי" מובן ממילא, שיש לו כנפים לעופף באהבתו ויראתו בעולמות עליונים
When you acquire a Hebrew slave etc. (Exodus 21:2): Rashi explains "A slave who is a Hebrew", this hints also to two (types of) tzaddikim; One needs to know when seeing a great tzaddik, it is known that he is a Gilgul from the soul of another great Tzaddik from the Neshama Elyona, and this Tzaddik posseses a limb like eagles to soar through all of the (higher) realms, and this is (an understanding of) "Ivri" from the language of "Eiver" (limb), as the Eyin can be changed with an Aleph, which is the language of wings, and this is what is understood immediately (when the verse says) "when you acquire a Ivri (Hebrew) slave", that (the Tzaddik) possesses wings to fly with his love and fear (of heaven) in the higher realms.

My Question:
Is there any source denoting the concept of certain Tzaddikim possessing (obviously spiritual) "wings" to traverse the higher realms?   I presume its in the Zohar or the Midrash.


texts:
Genesis 7:20, describing the flood, says:

  חֲמֵשׁ עֶשְׂרֵה אַמָּה מִלְמַעְלָה, גָּבְרוּ הַמָּיִם; וַיְכֻסּוּ, הֶהָרִים.

Almost everybody translates the first clause as some approximation of "fifteen cubits upward the waters rose".  I've always understood this to mean the waters rose fifteen cubits above the peaks of the mountains; this is Rashi's opinion.

I am trying to unpack the word "מִלְמַעְלָה"
and am having trouble.  I know that "ma'alah" means "up" from the root ayin-lamed-hei, but the leading mem and lamed are throwing me.  ("From to"???)  What is the literal meaning of this word here?

This question (err) arose because someone who has studied modern but not biblical Hebrew suggested that this passage should be translated somewhat differently, and I'd like to understand whether that interpretation has any basis in this context.


texts: What are the rabbinic opinions about an apartment building requiring an eruv?

texts:
From the Mishna in Eruvin, it's clear that if a bunch of houses are in an enclosed courtyard, the courtyard is technically one big resuht hayachid -- private domain -- but because it looks like a public space, the rabbis require an eruv chatzerot whereby all residents of the courtyard have some communal food in which they can partake, thus reminding people of its "private" nature.

With  regards to apartments within an apartment building (assuming there is no broader community eruv), I've heard one (Manhattan-born) rabbi state that the same is true, the people of the apartment need to get together and form an eruv chatzerot before they can carry between apartments in the building. Does everyone agree to this? Which halachic authorities have said such (or differed with it)?


texts: Minimum Number of Days before Hefsek Tahara: Sephardi vs. Ashkenazi

texts: Why do Sepharadi keep a minimum of four days and Ashkenazi keep a minimum of 5 days before hefsek tahara?  What is the underlying reason behind this difference?


texts:
During the Fukushima nuclear disaster elderly people volunteered to work in high radiation environments to fix the problem, because they felt less concerned about dying. Either they were more comfortable with the idea, or they might get sick anyway, or the effects would be less pronounced on older people, and similar reasons.

Of course the underlying motivation was to save lives.

What would be the Halachic view of volunteering like that?


texts: Why don't we wear tefillin on Yom Tov sheni?

texts:
In Hilkhoth Tefillin 4:10, the Rambam states the basic and well-known halakhah that "...shabbathoth wi-yamim tovim enan zeman tefillin..." (Translation: "Shabbat and Yom Tov are not times for [wearing] tefillin"). This is due to the pasuq that tefillin are meant to be an oth ("sign") [cf. Shemoth 13:9; Devarim 6:8, 11:18, et al] and Shabbath and Yamim Tovim are already an oth by themselves [cf. Shemoth 31:17; Hilkhoth Tefillin ibid.]

However, there is an interesting statement in Hilkhoth Evel 10:10 which says:

הקובר את מתו ביום טוב שני שהוא יום טוב האחרון או ביום טוב שני של עצרת נוהג בו אבילות:  הואיל ויום טוב שני מדבריהם ואבילות יום ראשון מן התורה יידחה עשה של דבריהם מפני עשה של תורה.  אבל אם קבר ביום טוב שני של ראש השנה אינו נוהג בו אבילות ששניהן כיום אחד ארוך הן מהטעם שביארנו בהלכות קידוש החודש

  Translation: "The one who buries his dead on the second day of Yom Tov [yom tov sheni], which is the last Yom Tov, or on the second
  day of the Yom Tov of Shemini Assereth, conducts himself on it
  according to all the rules of mourning. Since the second day of Yom
  Tov [yom tov sheni] is rabbinic in nature and the first day of
  mourning in Biblical in nature, the positive commandment of the
  rabbis is displaced by the positive commandment of the Torah. But
  if one buried [his dead] on the second day of Yom Tov [yom tov
  sheni] of Rosh HaShannah, he does not conduct himself on it
  [according to all the rules of] mourning since both days are together
  considered one long day for the reason that we explained in Hilkhoth
  Qidhush HaHodhesh."

In this halakhah, the Rambam seems to communicate a general principle that any misswath `aseh (positive commandment) from the Torah displaces a positive directive of rabbinic enactment - in this case, Yom Tov Sheni.

So, my question is, if the gezerah of Yom Tov Sheni does not displace aveyluth [halakhic mourning] since it is a misswath `aseh min ha-torah, then why would it displace the obligation to wear tefillin, since it is also a positive commandment on a Biblical level?

(NOTE: I am assuming the position that tefillin must be worn on Holo Shel Mo`edh and that the Rambam also takes this position in the Mishneh Torah.)


texts: What is the origin of the custom to kiss a Mezuzah?

texts: What is the source or origin of the custom to kiss a Mezuzah?


texts:
Is one allowed to go out with a solar powered watch on Shabbos (where they know the watch is in a situation where they will surely benefit from the power produced through the sun?) What could be the possible issur or malachca in this (if any?)

For all practical situations a Rov should be consulted. I'm asking the question to find sources for this, authoritative poskim that discussed it or perhaps "svaras" that people have in order to answer this.


texts: How do you count days for brit milah (circumcision)?

texts: My understanding is circumcision should be performed on the eighth day. Does this include the day the child was born? So if born on Monday, would circumcision be on the following Monday, or should it be 1 week + 1 day (Tuesday)?


texts:
In general, one can pray an extra shmoneh esrei beyond the regular shacharit-mincha-maariv if one wants to do so. This is called a tefillat nedava -- a voluntary prayer.

I know that one cannot do this on Shabbat because no voluntary offerings were offered in the Temple on Shabbat due to restrictions on labor. However, on Yom Tov it seems that voluntary offerings could be brought (see Mishna Chagigah 1:4). As such, can one pray a tefillat nedava on Yom Tov?


texts: Is Shechem in the time of Avimelech (son of Gidon the Judge) made of jewish people?

texts: Gidon married a Pilegesh (second wife) from Shechem. Was she Jewish? She bore him a son Avimelech. He convinced the people of Shechem to agree that he should become king. Were the people of Shechem jewish in this story?


texts: Why did God created physical impulse towards the "wrong" women

texts:
When I was young and had struggles with my "yetzer hara" - sexual impulse, I was fascinated by the Jewish attitude towards that impulse. God created this impulse for a purpose. It is meant to push people to get married and have children, and later to strengthen the love-bonds between husband and wife. This impulse is a very strong and important tool; we should keep safe and use it at the right time and place. This idea greatly helped me live through the hormonal years of the youth.

Now, thank God, I am married. I love my wife and I use the physical impulse for the purpose it was created for. But... I still have impulse towards other women. I do not understand why this impulse is needed? Why did God create it? Apparently it does not serve any good purpose. I ask because I want to cope with it better, and the best way to cope with something is to know what it is really there for.

EDIT: Although hillel's answer is good, it is too general. Our sages explicitly say that the physical attraction is there, not only to give us a spiritual challenge to overcome, but also to push us to build the world (they say that, when the sages of "knesset hagdola" canceled this attraction, they could not find a fresh egg... so they had to bring it back, see Yoma 69b). I would very much appreciate an answer in this spirit.


texts: Text of the Mishna Brura (Online English)

texts: Does anyone know if there is an online translation of the Mishna Brura into English on the internet beginning with the first Siman?


texts: Looking for a source which was mentioned in a shiur

texts:
Kind of a longshot but has anyone heard of a Gemorah or any text which mentions the following:

... he wondered why there were old Jews in Bavel, the verse says in order you shall lengthen your days on "the land"... the land refers to eretz yisrael. So how can babylonian jews grow old. He then heard that it was because they get up early and go to bed late in order to learn.

Please let me know where this is. I want to see it for myself.

Thanks


texts: Why do we have an appendix according to Torah sources?

texts: Is there any significance in Torah literature, attributed to the appendix and its function in the body?


texts: What is the source for the current Shiurim that we have?

texts:
There are generally two types of Shiurim, the "classic" type (R' Avrohom Chaim Noeh) which says that when we measure an Amah nowadays it is roughly the size of an Amah in the time of the Beis Hamikdash (so an Amah is 48 cm) while the Nodah Be'Yehuda (and the Chazon Ish) say that the hands in the time of the Beis Hamikdash were bigger than the ones nowadays so an Amah is roughly 57cm.

Moreover, there are other opinions in between these two. (For example, R' Moshe Feinstein held that an Amah is around 54cm.)

What is the source of these two opinions? Did R' Avrohom Chaim Noeh measure arm lengths and average them, and how did the Noda Be'Yehuda know that the sizes were bigger in those days?


texts:
In Shmuel Aleph, 14:33 the word חֹטִאים is used (chotim). I always had thought that the word was chot'im with the vowel under the aleph (as it is in the title to this book) but that isn't the case. Then I thought that there might be a distinction between a plural verb "they sin" and the adjective "they are sinners" but since the word only appears that once in tanach, I can't compare it. The mefarshim only connect it to a similar punctuation for קֹרִאים "korim" (and not "kor'im") in Tehillim 99:6. There were grammatical comments which seemed to say that this is the only and proper vowel placement though when I compare it with בְּקֹרְאֵי earlier in the pasuk it seemed that the chirik should be under the aleph as it is in the title of this book.
R. Hirsch however, writes (במדבר פרשת שלח פרק יד)

א' של "קראים" היא נחה והקרי הוא "קורים", כאילו נגזר הפעל משורש "קרה". נראה לנו שהבדל זה שבין קרי לכתיב מגלה את הסוד, במה זכו הם שה' ענם יותר משאר בני תמותה. כאשר קראו אל ה' הם "נקרו לקראתו", נפגשו עמו

He says that the vowels point to a root not meaning "call" but "happen upon" or "meet" ending with a hey and not an aleph. This adds a layer of meaning absent in commentary like the Metzudat David who writes

הם היו קוראים לה׳
והוא היה עונה להם:

This seems to imply (though I could be wrong) that were the vowels different, i.e. with a vowel under the aleph, the word would mean something different and the placement here is intentional to point to a different meaning.
I cannot see, though, how this grammatical understanding would explain the analogous nekudot choice in "chotim" to explain what it means.
Are there any other commentators who deal with the vowel placement for either of these two words as a meaningful choice? Is there any other record of R. Hirsch applying this explanation to the other example of parallel vowels?


texts: Source online for the melody of "yetziv pisgom" said in the Haftorah for second day Shavous

texts: Please can someone direct me to a source on-line for the melody of "yetziv pisgom" said in the Haftorah for second day Shavous?


texts: Why do we comfort a mourner with Hamakom Yenachem Eschem?

texts: Why, when comforting a mourner at the completion of a Shiva visit, do we refer to G-d as Hamakom? We say Hamakom Yanachem Eschem - why not Hashem Yenachem or Elokim Yenachem?


texts: Source in Arabic for "ושמע האמת ממי שאמרה"

texts: Rambam says "ושמע האמת ממי שאמרה" ("Accept the truth from whomever says it") in Shmonah Perakim. Does anyone know what he said in the original Judeo Arabic?


texts: Sefer Klal Tora Umitsvot from the Shaagat Arie

texts:
See in Shaagat Arie suman 6, he cited his book on principles of Tora and Mitsvot

  ומה שיש לדקדק על דברי הרמב״ם אלו כבר כתבתי באורך רב בספר כלל תורה ומצוות שלי

I never heard of this book. Where can I find it?


texts: What exactly happened on the 25th of Kislev?

texts: What historical event (if any) actually took place on the 25th of Kislev to cause that date to be the commencement of Chanukah?


texts:
What is the Etymology of “Krepel”?

Krepel is a 3 cornered stuffed piece of dough that we eat on Purim, Hoshana Rabah, and Erev Yom Kippur.


texts:
From were was the idea derived that one of the angels/messengers who visited Avraham healed him?

Although tradition teaches us that Avraham had just been circumcised, the text in itself doesn’t mention that he was recovering nor that he needed medical assistance or help.
That’s why I would like to know from were this idea derived.


texts:
In a fast, as you probably know, it is forbidden to eat. So anything that would be halachicaly considered eating wouldn't be allowed. While reading some answers on this site, I found that chewing gum isn't halachicaly considered eating.

I've always thought that you can't chew gum on a fast. But how is this contradiction resolved? Can you actually chew gum on a fast?


texts: Where can the Phoenix be found in Jewish Sources?

texts:
What are the earliest sources that refer to the mythological Phoenix in Judaism?

No need for the name to "phoenix" or "עוף החול" (the modern Hebrew name), but I'm looking for an immortal bird which regenerates itself.


texts: PTIJ: Can a king ask someone wearing a Yale U. sweatshirt a war question?

texts:
The seal of Yale University says אורים ותומים.
The Urim Vetumim was originally worn by the High Priest as part of the breastplate. Today, there is no High Priest, but, it seems that via the logo, we still have the Urim Vetumim.
Tanac"h records that several kings such as Sha'ul and David frequently asked the Urim Vetumim questions prior to going to war.
We currently have kings. If someone wore a Yale T-shirt or sweatshirt, could the king ask the (person wearing the) shirt a war-related question?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: I would like to better understand what exact physical acts constitute adultery between a married woman and a man that is not her husband?


texts: Can a Zerah Yisrael that converts use his father's Hebrew name for aliyot?

texts: If boy was born to a Jewish father and a non-Jewish mother and later converted in his life, would he obliged to call himself "ben Avraham" when called up for an aliyah, or would he be allowed to take his father's name?


texts:
Towards the end of a bread-based meal someone decides to have, in addition to their original plans, a hot drink (eg tea).

After the meal, they say birkas hamazon. Only after this do they then realise that they have drunk only half of the drink - half of it still remains. Would they be permitted to say borei nefashos after finishing the drink?


texts: Why don't I hear HaGomel in shul more often?

texts:
Granted, I am not always at shul, and I don't know if I could even recognize HaGomel if it were being said. (The women's section of truly frum shuls often has no clue what is going on in the main service, mainly by virtue of architecture.) So I certainly could have missed something. That said, I don't recall ever having heard HaGomel made in shul, and certainly never by a woman--even though both men and women take transoceanic flights all the time (probably enough that a regular shul should have a HaGomel every week) and a significant number of authorities say that both men and women should bentch Gomel by a minyan.

What's happening? Do people not bentch Gomel when they should? Why not? Why don't they ask for HaGomels at every Torah reading, like they do with Mi Sheibeirach?


texts: What is the significance of the Choshen stones assigned to each tribe?

texts:
Shemot 28:17-20 discusses the types of stones and their arrangements on the Choshen (breastplate). Each stone had the name of a tribe inscribed in it. Verse 21 mentions that the order of the stones are based according to the order of the birth of the 12 tribes.

In terms of the order, I am uncertain how it worked. Did it go right to left on each row? (when someone is facing the Cohen Gadol) Is there any significance as to why a specific stone was assigned to a specific tribe? Was it something within the color, or the texture or strength of the stone that made it appropriate?


texts: On days when we are obligated to eat (at least) 2 festive meals, must one eat one on the evening and one as lunch? Or may one have 2 daytime meals. This may come up if at a hotel or the like dinner is served before shkiya.


texts: Where did Moses's successor come from if he had no parents?

texts:
After Moses died, he was succeeded by יְהוֹשֻׁעַ בִּן נוּן (Joshua, son of none). If Joshua had no parents, where did he come from?

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


texts: What can one do to see clearer that God is really in charge of everything?

texts:
Based on my Jewish learning it is clear that God created the world, oversees everything and everything that happens is in accord with his will.

However as I carry out my day to day activities it seems as if I and the "nature" of things is the cause of everything that happens in my environemnt. (e.g. if I speed, I get a ticket; if I work then I can support my family; if I neglect my health, I jeapordize my life; etc.)

What exactly may one do to see clearer that God is really in the picture?


texts: Is there a concept of time in Gan Eden and the world to come?

texts: Does Time exist in Gan Eden and the world to come. I heard that you cant get bored of these places since there's no time there. Also heard midrash that Yitchak Aviinu went to Gan Eden for 2 years which he didn't age. I'm confused on what time is. Since we compare midnight here to something taking place in Gan Eden. How can souls get revived from Gan Eden to world to come if there's no time? I want to understand how can one place have time while another cant at the same time?


texts: Some people build permanent sukkot in their backyards.  Is this OK?  If not, how much of the sukkah must actually be built prior to the holiday?


texts: Is there a detailed explanation for Bereishis 18:8?

texts:
וַיִּקַּח חֶמְאָה וְחָלָב וּבֶן־הַבָּקָר אֲשֶׁר עָשָׂה וַיִּתֵּן לִפְנֵיהֶם וְהֽוּא־עֹמֵד עֲלֵיהֶם תַּחַת הָעֵץ וַיֹּאכֵֽלוּ׃
I know the Torah was not given at this time, nor had the Sages explained the separation of meat and dairy, but is there a detailed explanation for food served here?  I know Rashi explains that Avraham served the dairy before the meat, which does make sense.  I'm wondering if anyone has any other answers or knows of any sources that explain this further.


texts:
Is it permitted to trim cheekbone hair?
I know someone who has a hairy temple which the hair extends towards his upper cheekbones. I would think not because it's above the peyos bone, but I really don't know. What's the Sephardi halachah?

Something like this:
http://images.yuku.com.s3.amazonaws.com/image/jpg/85516465862e4adc82b3e1265794833cf38fdb5d_r.jpg

The person wants to use number 1 and trim.


texts: Ner Mitzwa (MaHaRa"L), Machon Yerushalayim Edition

texts: Edited/Footnoted by Rabbi Yehoshua Hartman, the Machon Yerushalayim editions of many (most/all?) MaHaRa"L publications have been made available in recent times. If one investigates the Internet, one will find that many of them are available on www.Hebrewbooks.org... Does anyone know if Maharal's sefer on חנוכה known as Ner Mitzvah is also available for free download?


texts: Understanding the reasoning for "be killed rather than kill"

texts:
Sanhedrin 74a teaches us the source for how we know a person should be killed rather than kill:

סברא הוא [...] מי יימר דדמא דידך סומק טפי דילמא דמא דהוא גברא סומק טפי
It's based on logical reasoning (s'vara) [...] Who is to say that your blood is redder than his? Perhaps the other person's blood is redder!

Rashi there (s.v. "מאי חזית דדמא דידך סומק טפי") explains:

מי יודע שיהא דמך חביב ונאה ליוצרך יותר מדם חבירך
How do you know that your blood is nicer/ more desirable to your Creator than your friend's?

My question:
I would understand if this principle was learned out from a gezeiras hakasuv, gezeirah shavah, halacha l'Moshe miSinai etc-- but to attribute the source to "it's logical" (s'vara)?
Whereas the aforementioned methods wouldn't leave any room for questioning (ie we'd have an explicit source) since the source for this principle is  a s'vara, couldn't one make the argument that the Gadol Hador's blood is more valuable than that of a huge rasha's?


texts: Seeking a demographic "pamphlet" of Israeli neighborhoods

texts:
Someone I know is considering aliyah. He is a young religious single in his mid-20's who is looking for a young, religious, but not Hareidi community in one of the "larger" cities that has a sizable "American" community. One of his main incentives is to increase his religious learning and to become a rav either in a yeshiva or a shul. He wants a neighborhood that will support these objectives and maximize his potential in Torah learning and leadership.

He is aware of two places in Israel where these exist - a few areas in Yerushala'im and Ramat Bet Shemesh.

Is there a book, pamphlet, or on-line resource that describes demographics in various Israeli areas an, perhaps describes in some fashion what areas would be ideal for accommodating such goals? If it also lists statistics such as median income, types of occupations and housing costs, etc., that would be a bonus.


texts: How did Chazal know they were right about "who is a Jew"?

texts:
My question is predicated on the assumption that Jews were created by God as fundamentally different from non-Jews. (I am referring, for example, to the idea that Jews have a special type of soul. And even if this idea is rejected, there remains the axiomatic fact that Jews must be assigned some sort of unique status by God insofar as He made the Commandments apply only to them.)

When the rabbis decided that Am Yisroel would be defined according to matrilineal descent, how did they know who actually was and was not (or would be) given "Jewish" status by G-d?

(My understanding is that the Torah given to Moses did not specify such a definition of Am Yisroel, and that the rabbis, following Ezra's example, merely settled on matrilineality as the clearest way to establish a blood relationship between Jewish parent and child. But isn't it possible that God could have given Jewish souls to the children of Jewish fathers, too? And how would the rabbis know if He had??)


texts: Ten plagues of Egypt: hail and pestilence

texts: According to Moses, the fifth plague of Egypt killed all livestock except that of Israel. If all were killed, then why did Moses warn the Pharaoh to bring his cattle to shelter before the hail? The text states that many animals were killed as they did not bring them in. I don't understand this.


texts: Level of obligation of married women covering their hair

texts: Does a married woman have to cover her hair based on a biblical commandment or a rabbinic decree?


texts:
On SA OC 551.9 on Shaare Teshuva sk 29

ואף שגם יין תוסס אסרו אף שגם הוא פסול לנסכים מ"מ יש בו משום שמחה דכתיב ויין ישמח כו' משא"כ בזה שהוא מזוג הרבה ולא נשאר בו רק טעם יין לבד אין בו משום שמחה ומ"מ אין להתיר רק במקום מיחוש קצת. ומי שא"צ לזה לא יעשה כן. גזרה דלמא אתי לאמשוכי וישכח וישתה במזיגה קלה לבד וע' בשכנה"ג משם מהר"י ברונא שכתב יין גמור לתוך התבשיל סברא להחמיר דלמא אתי למשתי
ע"ש

I understand that some diluted wine or bad wine or meals cooked with wine are prohibited because of the fear that they can lead to drink wine. So, following this reasoning it seems that to drink grape juice is different and would be permitted.
See Gemara Cretot 13b, addressing the prohibition for a Cohen to consume wine before the Avoda:

The Sages taught in a baraita: When the Torah instructs Aaron the High Priest: “Drink no wine nor intoxicating drink, you, nor your sons with you, when you go into the Tent of Meeting, that you shall not die” (Leviticus 10:9), one might have thought that this applies even if he drank any amount, and even if he drank wine from its press, i.e., wine that has not finished fermenting. Therefore, the verse states: “Nor intoxicating drink,” indicating that only the consumption of a quantity of wine sufficient to intoxicate is prohibited. And how much wine is sufficient to intoxicate? It is a minimum of a quarter-log of wine that is forty days old, which has already fermented.

I am wondering how recent poskim, nowadays that grape juice is widespread, deal with it in 9 days. Can someone give me an information?


texts: What is the the amount a person who feels weak on a fast day could eat or drink?

texts: What is the the amount a person who feels weak on a fast day could eat or drink. How many ounces and how often?


texts: Should you ask someone for forgiveness before Yom Kippur if doing so might embarrass them?

texts:
It is a mitzvah to beg for forgiveness on the eve of Yom Kippur from those you have wronged in the previous year. As I understand it, this is necessary at once as a practical tikkun; as a necessary component of our teshuvah/atonement; and as a prerequisite to our forgiveness by G-d on Yom Kippur.

If it seemed (a) possible or (b) probable that asking someone in a particular case for forgiveness would result in shame to them, should one do it? I understand that doing so would undermine the first intended result of this mitzvah (that is, it would preclude ritzui and piyus on a practical level), but it might all the same enable fulfillment of the other two results--or simply be required by halacha anyway. Is it? Why or why not?

(I am leaving aside the fact that asking for forgiveness would in this case lead to other halachic violations in light of the principle that a positive mitzvah usually takes precedence over a competing negative mitzvah.)


texts:
Many (I would assume most?) women shave most all parts of their body before going to the mikveh (arm pits, legs, many take care of the hairs on their face to look nicer or to remove them altogether.) In regards to pubic hair however are there any sources that say a woman must remove this hair? Or are there any minhagim (customs) that mandate a woman must remove this hair before going to the mikveh. Or perhaps there is another reason for removing this hair altogether that is not only related to the reasons of beauty, personal hygiene, etc. I'm speaking of reasons either according to halacha, minhag, perhaps Kabballah, etc.

I've heard that the Sephardim are quite careful to remove these hairs. Is it a reason according to halacha or minhag? I've heard as well that it is possibly it a practice al pi kabballah.

I'm looking for authoritative sources or reasons behind this in either case if such a practice exists.


texts:
I heard of a Sefer or page that someone published of a bunch of unanswered questions (either just on Gemara or in general).
I don't remember the amount of questions but it's between 50-100 I believe.
Does anyone know the name of this Sefer / page


texts:
In the Kuzari (2:72), the "chaver" says of the cantillation marks (טעמי המקרא):

הם מצינים את המקום בו התכון המדבר להפסיק בין ענין לענין ואת המקום בו רצה להמשיך בענין; וכן מבדילים הם בין שאלה לתשובה ובין נושא לנשוא, בין הדברים שאמרם המדבר במהירות לדברים שאמרם במתון, ובין הצווי לבקשה
They denote pause and continuation, they separate question from answer, the beginning from the continuation of the speech, haste from hesitation, command from request

(tr. Yehuda Even Shemu'el and Hartwig Hirschfield)
The cantillation marks are usually understood as divisions and subdivisions of the words of a verse (I can give Mordechai Breuer's book on this as one example of this understanding). Apart from this passage in the Kuzari, I have never seen cantillation being interpreted as distinguishing questions from answers or commands from requests.
Yehuda Even Shemu'el notes (to 2:80) that some of the Kuzari's grammar is copied from a treatise he wrote, based on Ibn Hayyuj, but I assume that (if extant) it would have been written in Arabic. Checking the commentaries, I was directed (by Kol Yehuda) to the Akeda (gate 92, end) for illustration, but the Akeda focuses on how the cantillation stresses (מטעים) certain words by an etnach.
My question is: Does Rabbi Yehuda Halevi or anyone else explain how exactly the cantillation serves to mark questions from answers (or any of the other functions he says they serve)? And do we have any example of commentators who understood verses in this way, which would illustrate how Rabbi Yehuda Halevi understood this function of the cantillation marks?


texts: Why do people say a half-verse as part of shabbos morning kiddush?

texts:
I have seen people make kiddush shabbos morning by only stating the following

  עַל-כֵּן, בֵּרַךְ יְהוָה אֶת-יוֹם הַשַּׁבָּת--וַיְקַדְּשֵׁהוּ

Which is half of the verse in Shemos 20:10. I realize that there is no need to say any verses at all however I was wondering if this practice violated the concept of breaking up verses as indicated in Megillah 22a - כל פסוקא דלא פסקיה משה אנן לא פסקינן ליה


texts: What is my relationship to an object once I have pledged it as hekdesh?

texts: Once someone has pledged an object as hekdesh, what is his relationship with that object? He is able to redeem it, so does that mean that he still has some kind of connection to that object? If not, can anybody redeem an object that someone else has made hekdesh?


texts: Oops, I just missed the siyum for Fast of the Firstborn

texts: I am a firstborn.  Suppose I wake up late on Erev Pesach and walk into shul right after they finish the siyum.  Can I still partake in the post-siyum meal, or am I too late?  More precisely, what are the minimal requirements for breaking the Fast of the Firstborn?


texts:
I heard someone mention the following:

The Alshich HaKodosh says, "How great is folly of those people that involve themselves in the physical, material and temporal. Because we have seen a generation come and leave and this land that they worship it’s forever and it consumes them and uses them and spits them out."

Does anyone know the source for this?


texts: Who today are the most eminent Jewish religious leaders in America?

texts: I would like to know which gedolim are considered to be our foremost authorities on halacah and daas torah and what organizations they represent. Who succeded R' Moshe Fienstien -for example?


texts: What were the approximate ages of the heads of house(niseim) in parshat bamidbar. Above or below 60 years old

texts:
Having just read last weeks parsha bamidbar. I wanted to know approximately how old the heads of house  (niseim) of Israel were when the jews were counted. Were they older than 60 and they were not part of the census or between 20 and 60 and were part of the census.

Was just curious asked a few rabbis didnt get an answer yet.


texts: Why do men or boys have to cover their hair, but not unmarried women?

texts: Whatever the reasons for covering hair (e.g. fear of heaven), they seem to equally apply to men and women. So why don't unmarried women have to cover their hair?


texts: How does Tehillim 33:15 imply all creatures pass before Him on Rosh HaShanah?

texts:
The Mishnah (Talmud Bavli, Masekhet Rosh HaShanah 16A; Original, English) states that "At New Year all creatures pass before Him like Bene'i Maron, as it says (Tehillim 33:15), ‘He that fashioneth the heart of them all, that considereth all their doings'."

What is the connection between the pasuq cited and the Mishnah's statement that said judgement occurs "at New Year"?


texts: Can one recite prayers or learn torah while facing a bathroom whose door is open?

texts:
Do you have to close the bathroom door that you are in the vicinity of before being able to recite blessings or learn torah?

Does it suffice to simply turn your back towards the bathroom door?

For simplicity's sake let's assume that the toilet has been flushed and that no discernable odor is coming out of the bathroom.


texts: Pesukim seemingly out of order in Parshas Bo

texts:
יד  וְהָיָה כִּי-יִשְׁאָלְךָ בִנְךָ, מָחָר--לֵאמֹר מַה-זֹּאת:  וְאָמַרְתָּ אֵלָיו--בְּחֹזֶק יָד הוֹצִיאָנוּ יְהוָה מִמִּצְרַיִם, מִבֵּית עֲבָדִים.

טו  וַיְהִי, כִּי-הִקְשָׁה פַרְעֹה לְשַׁלְּחֵנוּ, וַיַּהֲרֹג יְהוָה כָּל-בְּכוֹר בְּאֶרֶץ מִצְרַיִם, מִבְּכֹר אָדָם וְעַד-בְּכוֹר בְּהֵמָה; עַל-כֵּן אֲנִי זֹבֵחַ לַיהוָה, כָּל-פֶּטֶר רֶחֶם הַזְּכָרִים, וְכָל-בְּכוֹר בָּנַי, אֶפְדֶּה.

In Pasuk 14 it mentions how Hashem took us out of Mitzrayim. Then in Pasuk 15 it mentions how Hashem punished the Bechorim. It seems out of order. Has anyone seen/heard a Peshat on this?


texts: Can a Shabbat guest benefit from food that the host prepares if his custom is to forbid that preparation?

texts: I see that there is a debate whether a person can use canned whipped cream on Shabbat. Refer to This discussion. Suppose that I forbid using canned whipped cream. I am a guest a someone's home and my host feels it's permissible. They serve a desert using the canned whipped cream. Can I eat it, or would I be benefiting from a Jew's melacha as I believe that using the whipped cream is a melacha?


texts:
In Ashkenazi Selichot, the following set of verses from Tanach (patterned around the opening verb ז.כ.ר. to remember) appears towards the end of the Selichot service (there may be some slight variations depending on the particular Nusach):

זכור רחמיך יי וחסדיך כי מעולם המה
זכריני יי ברצון עמך פקדיני בישועתיך
זכור עדתך קנית קדם גאלת שבט נחלתך הר ציון זה שכנת בו
זכור יי חיבת ירושלם אהבת ציון אל תשכח לנצח
זכור יי לבני אדום את יום ירושלם האומרים ערו ערו עד היסוד בה
זכד לאברהם ליצחק ולישראל עבדיך אשר נשבעת להם בך ותדבר אליהם ארבה את זרעכם ככוכבי השמים וכל הארץ הזאת אשר אמרתי אתן לזרעכם ונחלו לעולם
זכור לעבדיך לאברהם ליצחק וליעקב אל תפן אל קשי העם זה ואל רשעו ואל חטאתו

The things is, verse 4 is not actually a verse in Tanach. What is the origin of this 'verse' and why was it placed here in Selichot?


texts: Why was G'd "hiding" the good and evil knowledge from Adam and Eve?

texts:
My brother, an atheist, asked me that, but I did not know to answer him. If you stop and reflect, after eat the forbidden fruit, Adam and Eve knew a totally new world. They came out of a "dark cave" and were able to think for themselves.

Why is this so bad? Why Hashem, in his infinity goodness, would be hiding them the knowledge?


texts: Why does Nusach Ashkenaz say Ledovid after Maariv?

texts:
According to my understanding, Nusach Sefard says Ledovid Hashem Ori after Shacharis and Mincha while Nusach Ashkenaz seems to say it after Shacharis and Maariv. Why this difference?

[I wrote the title from my perspective, but it applies equally the other way]


texts: How could the whole Torah be given at Sinai?

texts:
When we have instances of Moshe not knowing how to answer questions in the Torah. One of which happens in this week's Torah portion.

  Numbers 9 8 And Moses said unto them: 'Stay ye, that I may hear what
  the LORD will command concerning you.' {P}

  ח  וַיֹּאמֶר אֲלֵהֶם, מֹשֶׁה:  עִמְדוּ וְאֶשְׁמְעָה, מַה-יְצַוֶּה
  יְהוָה לָכֶם.  {פ}

i can understand the argument that Moshe received so much nevu'ah that he could foretell things, or could write events before they happened, and even those that say he wrote about his own death. However, it doesn't make sense to me that Moshe received every letter, if he then has to ask God to get some answers to questions. A more clear example would be Zelophehad's daughters.

  Numbers 27 ג  אָבִינוּ, מֵת בַּמִּדְבָּר, וְהוּא לֹא-הָיָה בְּתוֹךְ
  הָעֵדָה הַנּוֹעָדִים עַל-יְהוָה, בַּעֲדַת-קֹרַח:  כִּי-בְחֶטְאוֹ מֵת,
  וּבָנִים לֹא-הָיוּ לוֹ.   3 'Our father died in the wilderness, and he
  was not among the company of them that gathered themselves together
  against the LORD in the company of Korah, but he died in his own sin;
  and he had no sons. ד  לָמָּה יִגָּרַע שֵׁם-אָבִינוּ מִתּוֹךְ
  מִשְׁפַּחְתּוֹ, כִּי אֵין לוֹ בֵּן; תְּנָה-לָּנוּ אֲחֻזָּה, בְּתוֹךְ
  אֲחֵי אָבִינוּ.   4 Why should the name of our father be done away from
  among his family, because he had no son? Give unto us a possession
  among the brethren of our father.' ה  וַיַּקְרֵב מֹשֶׁה
  אֶת-מִשְׁפָּטָן, לִפְנֵי יְהוָה.  {פ} 5 And Moses brought their cause
  before the LORD. {P} ו  וַיֹּאמֶר יְהוָה, אֶל-מֹשֶׁה לֵּאמֹר. 6 And
  the LORD spoke unto Moses, saying:

So my question is, if Moshe received "All the laws of the Torah" then why is he not able to answer these questions himself, why does he then need to ask God if he already knows the answer? Because to say that he has to inquire from God implies that he doesn't know, and if you were to say he knew but was too humble, then it means he was possibly deceitful.


texts: Altered non-porcine treif animals- kosher or not?

texts:
If one was able to alter a non-porcine treif animal to make it chew its cud and have split hooves, would that animal be kosher?

This question If a pig was genetically modified to chew its cud, would it be kosher? already discusses pigs and the answers mention that a pig would still be treif, though they don’t agree if other animals would be included in this halacha or not (see @Shalom’s answer which seems to imply that all animals would still be treif vs. @menachem and @ephraim’s answers which seem to imply that the Halacha is only by pigs)
Based on that, would there be a difference in other cases, for example:

Would there be a different Halacha by birds or fish? Why?

Would there be a difference for what was specifically written in the Torah as treif (like pigs) and what wasn’t (like lions)?

Would there be a difference between beheimos and chayos?


texts: Within Orthodoxy, is there a dress-code for receiving an aliyah?

texts:
I was told that when the oleh receives an aliyah he must have his sleeves covering up to his forearm and must be wearing pants. Also, the collar bone cannot be seen. This was derived from something about a grasshopper/cricket who's wings cover the shin bone and forearm. (Anyone have a source?)
Potential olim must be wearing 'Shabbat appropriate' attire. And if what they're wearing is 'not as good' as what they've warn for Shabbat in past (i.e. one shabbat its a suit and then another time jeans), they are not allowed to get an aliyah. (Side note: I have heard of people receiving an aliyah despite their dress, but I'm not sure if those were non-Orthodox shuls)
(hopefully still relevant) All attendees, honorees and olim when within the domain of the Aron Kodesh must wear two head coverings (typically kippa and tallit gadol) during public Torah reading.

Please source if possible. Feel free to mention any books/articles that are Torah Service focused, though I presume I'll have to post this as a separate question. Thanks for your time!


texts: Why is shaving with a regular razor not allowed?

texts: I recently asked a friend why it was not permissible to shave with a regular razor and he said because it destroys the hair follicle. However the follicle sits further inside the skin where no razor not standard or electric could reach. So why is an electric razor allowed and not a regular razor?


texts: Why are the numbers not written down in Ki Sisa?

texts:
According to the very first Rashi in Seder Bamidbar:

  מתוך חיבתן לפניו מונה אותם כל שעה כשיצאו ממצרים מנאן וכשנפלו בעגל מנאן לידע מנין הנותרים כשבא להשרות שכינתו עליהן מנאן. באחד בניסן הוקם המשכן ובאחד באייר מנאם:

the Bnei Yisrael were counted three times by this point: when they left Mitzraim (Shemos 12:37), when they fell by the Eigel (30:11-16, I assume; Rashi to 31:18 says that the Eigel took place long before those pesukim even though it’s written after), and when the Shechinah came to rest on them (Bamidbar 1:1-4:49).

They are subsequently counted a fourth time, after the plague (26:1-65).

Three of these are different than the fourth, though. The one after the Eigel merely discusses how to count, but doesn’t actually detail how many people were counted. All the others give at least a sum total, while this one gives no total at all. Why is this the case?


texts:
In the Bavli, Berakhot 15b, R' Tavi explains Proverbs 30:15-16 in such a way that it implies a resurrection of the dead, and concludes that this is a response to those who say that there is no reference to the resurrection of the dead in the Torah. But is Proverbs part of the Torah?

If we consider the book of Proverbs to be part of the Torah, then surely we can also consider the books of Isaiah and Daniel to be part of the Torah, and they mention the resurrection of the dead explicitly:

Isaiah 26:19, "Your dead shall live, their corpses shall rise. O dwellers in the dust, awake and sing for joy!"

Daniel 12:2, "Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt."

If references like these can be considered "part of the Torah", then why do we need to find clever interpretations of non-explicit passages in order to answer those who claim that the Torah contains no reference to the resurrection of the dead? And if the books of Isaiah and Daniel are not to be considered "part of the Torah", why is the book of Proverbs?


texts: Hand-Held Electronic Body Scanners on Shabbat

texts: Can hand held electronic body scanners be used by synagogue volunteers on Shabbat for security purposes? This is in response to terrorist threats against American (specifically American-Jewish) targets as well as recent anti-Semitic attacks against American-Jewish institutions.


texts: Redundant Direct Objects: ני- and אתי in Same Clause?

texts:
Breishit 30:20 says:

  "וַתֹּאמֶר לֵאָה זְבָדַנִי אֱלֹקים אֹתִי זֵבֶד טוֹב..."

What is the function of the word אֹתִי?  Since the objective pronominal suffix ני- from זְבָדַנִי expresses the direct object it seems redundant.  How should one render the clause with אֹתִי?


texts: According to the The Yalkut Yosef, should one Mishloach Manot be large to serve as a meal?

texts:
Chazon Ovadyah (pp 129-31) learns from Megillah 7b that one should send enough food that could serve as a meal.

What is the opinion of The Yalkut Yosef - Is it obligatory to send food large enough to serve as a meal?


texts: Why is there a unique blessing for Yom Kippur candle lighting?

texts:
Yom Kippur candle lighting has unique blessing

  להדליק נר של יום הכפורים

Technically, we could argue that since Yom Tov is called "Shabbat" (see Leviticus 23 as an example), we should have just one blessing להדליק נר של  שבת . I'm assuming that they instituted a separate blessing for Yom Tov, because one may light a fire from another fire on Yom Tov - something that you cannot do on Shabbat.

But Yom Kippur is much like Shabbat anyway, as one cannot do work or light a fire, just as on Shabbat. Why not use the Shabbat blessing for Yom Kippur?


texts:
Today is Tanis Esther, the day of Esther's "Taynos", which means claims or argument. What are Esther's claims?

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


texts: What is the underlying requirement of Techeilet?

texts:
I have been reading the various questions and answers about techeilet but I still don't understand the exact demand (and apologies if I missed this amongst the other questions). Is the goal to have a thread of a certain color or sourced from a particular origin. The source seems important because people discuss the talmudic description of the Chilazon (eg. "According to the Tosefta (Men. 9:6), the Ḥillazon is the exclusive source of the dye." from wikipedia) but there is also discussion of the particular shade.

If the issue is the specific color, then do techeilet strings have to be checked against a standard on any schedule to ensure that there has been no fading (like how one checks a mezuzah)? If the issue is the source then does the color not matter ultimately (as per the comment on this question)? If the requirement is a combination of a particular species and shade then the same issues related to checking the color would still exist.


texts: I'm Ashkenazi and I usually pray with a Nusach Sfarad or a Rinat Israel siddur, but I have a pocket siddur that I use for travel that is Sefaradi. Can I say birkot hashachar in the Sefaradi version, and then say the rest with an Ashkenazi siddur in the synagogue? What about praying Shacharit with a Ashkenazi siddur and Mincha with a Sefaradi siddur?


texts:
The term "beef-fry" is used by my local kosher butcher for brisket which has been cured to resemble bacon both in appearance and (apparently) flavour.

Taking this into account, due to its apparent similarity to a product from an unkosher animal, shouldn't using beef-fry be ma'arit 'ayin? Presumably, the OU disagrees, as most of the brands sold at my local store are hechshered by them.


texts: Were there pleats in the corners of the coverings of the Mishkan?

texts:
When studying Chumash and Rashi there doesn't seem to be any discussion of any pleated excess on the corners as one might see on the corners of a tablecloth as it hangs over a square table.

It would seem to me that when hanging the coverings over the structure of the Mishkan that there should be a pleated excess in the west side corners, and even on the east side with the first covering according to the Baraisa and certainly with the second covering.

If the coverings were secured with ropes, maybe they were pulled outwards and so there was no pleat, however, it seems that the coverings hung straight down as the Posuk tells us that the different coverings covered different amounts of the beams.

There is a depiction of the Mishkan on this web page http://www.modia.org/tora/chemote/teruma.html that is taken from an authentic Torah book - The Tabernacle by Moshe Levine. There does seem to be pleats at the back and they are tucked in.

Although not an authentic Jewish source at all, this webpage shows how the corners may have looked like http://thedeserttabernacle.blogspot.co.uk/2010/05/exodus-3518-staking-of-tent-of-mishkan.html

Any help in enabling a clear authentic Torah view of this would be very grateful.


texts:
Can water be counted as a drink for shalach manos ("sending portions" on Purim) or since it is mere water does it never count as a mana ("portion")? My question would apply to soda as well because many poskim hold soda is like water.

Do any sources discuss this?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts:
Bringing a korban these days is halachicly problematic for various reasons.   (tumah, Kohen status, location, etc.).  For these reasons, a convert is currently exempt from bringing a korban.

However, it seems to me that these issues might go away if the would-be convert brought the korban before he converted, as long as it doesn't somehow fall under "idol worship" (see also here).

There is a valid question as to the utility of such an offering.  After all, there is no obligation for a non-jew to do so.   On the other hand, we've seen historic instances of non-jews bringing offerings that are looked on with favor (e.g. Hevel), so one could argue that there is a net positive here.   At the very least, it could provide practical experience (to onlookers) for when offerings are eventually reinstated.

To summarize, I am asking if there are any sources that discuss non-Jews bringing offerings in modern times and if this is considered a positive or objectionable idea.


texts:
When cutting the cake at a Jewish birthday party, or other celebrations when a cheer is called for, 'Hip Hip, Hooray!' is never used but rather the Hebrew 'Heyach!' 'Heydad!'.

It seems to be a great faux pas to shout 'Hip Hip, Hooray!' Why is this?


texts: Apparently, a variety of vegetables my be used for karpas. So, when and why has it become common to use parsley?


texts: PTIJ: Which Talmudic disputes would make for good political attack ads?

texts:
Inspired by the attack ad to vote against "Humpty Dumpty: Wrong on Wall-Sitting."
What would be a good (bad?) attack ad if an issue of Talmudic debate was up to the electorate? Rabbi Eliezer's oven had I'm G-d and I support this message ... bonus points if you write convincing copy for both sides of the debate.
(Hopefully this will be good material to perform at your Purim seudah or shpiel.)
They can be debates in Rishonim or Achronim too, and Brisker chakiros are totally fair game ... e.g. "is hiddur a chelek of the mitzva itself."

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


texts: Which parts of the seder must be performed individually?

texts:
I have always wondered something about the Passover seder. Is the host being motzi everyone with his seder plate, or does everyone/every head of household* need to make a plate and personally carry out the entire seder? If not, what parts of the seder must be performed individually? (For example, those listed here? ... Karpas? Yachatz? Motzi matzah? Korech? ... Other parts?)

*I am also wondering if a husband would be motzi his wife and children over bar mitzvah, or if either of them would need to make their own seders.

Related: At the seder, does everybody make kiddush?


texts: When praying alone, can one say Ma'ariv/Arvit before shkia (sunset)?

texts: I have heard in the past that one praying alone may not say Ma'ariv/Arvit until shkia/sunset but that one praying with a minyan can start Ma'ariv as early as Plag HaMincha. Could someone provide me a reference for this? If one's custom is to pray with a minyan before shkia (ie complete both Minchah and Ma'ariv), can he daven both services together when davening alone? I thought I had read something in Kitzur Shulchan Aruch about this, though I could be wrong.


texts: Arokh HaShulchan and pocket square tzitzith

texts: According to the Arokh HaShulchan (OC 16:5) that there is no size limit on garments to require tzitzith, does that mean a pocket square is obligated in tzitzith?


texts: What are some Torah learning programs for high school age boys during the summer? I'm looking specifically for a program (preferably but not necessarily in Israel) for teens who are committed to Torah observance but don't necessarily have the skills of those who have gone to yeshiva their whole lives.


texts: Can one walk on snow on Shabbos when there is another route one can take?

texts:
In OC 320, the Shulchan Aruch discusses the prohibition of crushing on Shabbos. In §13, he rules:

  דורס שלג ברגליו ואינו חושש:

  One can stomp snow with his feet and not be concerned.

The Mishnah Berurah there (§39) explains:

  ואף אם השלג נימוח וזב עי"ז לית לן בה כיון דהוא אינו מתכוין לזה והט"ז כתב דכיון שהוא דבר שא"א ליזהר בזה לא גזרו ביה:

  Even if the snow will be smoothed or melt through this, there is no [concern] to us in it, since he doesn’t intend for this. The Taz wrote that since it’s something which one cannot be careful about, they didn’t decree on it.

To quote the Taz (DH biraglav v’eino chosheish) in full:

  נראה דאע"ג דא"א שלא יהי' נימוח והוי פסיק רישיה מ"מ לא גזרו בזה כיון דא"א להזהר מזה בימות החורף דכל הארץ היא כך מלאה כפור וגליד והמנעלים הם לחים ונימס השלג שם:

  It seems that even though it’s impossible that it won’t be smoothed out, and it would be a Pesik Reisha [it will definitely occur if you do this action], nevertheless they did not decree on this, since it’s impossible to be careful about this in the winter, when the entire ground is full of frost and ice, and shoes are wet and melt(?) the snow there.

According to the Mishnah Berurah, that the leniency is that it’s unintentional, does this leniency apply when there is a path that’s not covered by snow? Do we say that since one doesn’t have to trample the snow, one should avoid it (or perhaps going on the snow anyway might indicate that one intends to crush the snow)? Or once they didn’t decree in the general case, they didn’t decree in any cases and it should always be allowed?

According to the Taz, that the leniency is because it’s impossible to avoid the snow, does that mean that when it is possible to avoid the snow, one is liable for crushing it? Or, once again, once they didn’t decree in the general case, they didn’t decree in any cases and it should always be allowed?


texts:
One common Ashkenazi minhag on Shavuos is to recite the piyut (poem) of Yetziv Pisgam on the second day of Shavuot after the first Passuk of the Haftorah from Chabakuk. The first letter of each line forms an acrostic, spelling out the name of the author, Yaakov BeRabbi Meir Levi, who is commonly identified as Rabbeinu Tam.

I understand that Yetziv Pisgam is for the meturgaman (translator) to ask permission to read his translation of the Haftara and Shavuos is a time to ask permission just like Moshe asked permission to give the Torah on Mount Sinai see here.

My question: What specific link is there between the Piyut and the Haftara passage from Chabakuk?

After all, this Piyut could have been said on the first day Shavuos during the Haftara of Yechezkel just like the Akdomos are said then.


texts: How does Judaism prove the existence of the life of the world to come?

texts:
I have three questions:

What is the basis for the Jewish belief in the World to Come?
What human traits does Judaism consider reflect the possession of an eternal soul?
What purpose(s) is/are served by the afterlife and the World to Come that cannot be served by this world in its present condition?


texts:
From my understanding, the roof of a sukkah might consist of two components: rafters and schach.

(Although it seems to me that often the rafters themselves are valid schach, I am under the impression that rafters can be fastened down and provide the sukkah with structural support, while the schach may not. Also, the rafters that the schach rests on must be natural material such as lumber, but the rafters may rest on other materials like plastic or metal. All this to say there is a clear distinction between the rafters and the schach. Right?)

My question is this: at what point do you have too many rafters? For example, if the rafters themselves block 50 percent of the sunlight, is the sukkah still valid?


texts: Would it be a lack in כבוד to close the Aron while being the one holding the תורה?

texts:
In today's day and age with COVID, many synagogues are streamlining the process for safety reasons.  One of the things is to have the same person who opens the Aron, take out the Torah and then close the Aron.  Would it be a lack in כבוד התורה, honor to the Torah, to while holding the Torah do another activity like closing the Aron?
Would it matter if there are other Torahs in the Aron or not?
Obviously health takes precedence.  However, someone asked me the question.


texts: Aside from the national legality of destroying currency, does the Torah consider the intention of lowering inflation a valid reason for destroying money, or will it fall under Bal Tashchit?


texts: Rabbi Chanina ben Dosa understood "Ain od mivado" to also exclude the powers of cishuf, what is the source of this?

texts: In Chulin 7b, Rabbi Chanina ben Dosa was not concerned with the threats of a sorcereress due to his understanding that "Ain od Milvado (Devarim 4:35)" included even the powers of sorcery. What was his source for this, and is it incumbent to understand it as such even today?


texts:
Shadal (Shmuel David Luzzatto) wrote, among many other things, a commentary to the Torah.

I do not know very much about the style and approach of his commentary, but strangely, I've actually never heard of him until fairly recently. I've never seen anything written by him on the shelves of any of the yeshivos I've studied at nor at any of the shuls I've attended. I've never heard a Rabbi or Rav ever mention him in a shiur or drasha. But from the very little I have read from his commentary recently, it seems like there's nothing wrong with it; in fact, it's quite good in my opinion.

So my question is: What is the general approach of Shadal in his commentary and is it or is it not a mainstream commentary? (By that I mean: will the average yeshiva student know what I'm talking about if I mention it? And why?)


texts: Davening in Disrespectful Clothing: Which is Better?

texts:
As discussed in these questions regarding shorts, underclothes, and nightgowns, among others, there are certain restrictions of what one may and may not wear when davening.

I am assuming it's better to wear even a disrespectful form of clothes than to wear no clothes, which is even more disrespectful. Under that assumption, what if someone had two sets of clothes - say, the clothing he slept in and a pair of shorts, neither of which, as discussed in the above questions, are permissible to daven in - and he's stuck in the middle of nowhere and there's no clothing store he can get to before the zman tefillah passes. Which set of clothes is it better for him to daven in? Does he even daven?

(Of course, CYLOR before you embark on a trip to nowheresville, Kentucky without a few sets of clean davening clothes.)


texts: Were the various "songs" that were sung by individuals or groups of people sung using "trope"?

texts:
Inspired by this question:

Perhaps the oldest "song" in Tana"ch is the "Song of the Sea" (Ex. 15:1-17).

Since trope (cantillation) notes are believed to have been transmitted by Moses, and part of its function is musical, was the Song of the Sea sung using trope?

I am using *Song of the Sea" as a sample. The same question would apply to any "song" such as:

Song of the well (Num. 21:17-18)
Ha'azinu (Deut. 32:1-43)
Song of Devorah (Judges 5)
Song of Chanah (I Sam. 2)
Song of David (II Sam. 32)


texts: If a Jew visits a fire temple and offers a prayer to "Ahura Mazda", commandments are being violated?

texts: If a Jew visits a fire temple and offers a prayer to "Ahura Mazda" as a good-will gesture, which commandments are being violated? What are the views of the Jewish Sages on this type of interfaith cross-pollination?


texts:
Very little is known about The Battle of Gog and Magog, it is shroud in mystery and countless debates. The prophet Ezekiel (chapters 38-39) describes the battle and the prophet Zachariya (chapter 14) describes the battle's outcome - the ultimate victory of G-d and the Hebrews. While the vast majority of the chapter deals with the outcome, the second verse deals with the suffering of Jerusalem's residents, to quote:

  For I will gather all nations against Jerusalem to battle; and the
  city shall be taken, and the houses rifled, and the women ravished;
  and half of the city shall go forth into captivity, but the residue of
  the people shall not be cut off from the city.

While I have no doubt that the battle of Gog and Magog along with it's atrocities and horrors is part of G-ds master plan, I have an extremely hard time comprehending the intense suffering on the brink of redemption. Suffering that even the final redemption will not cure! Can you imagine, all of Jerusalem's women will be ravished!!!

I'm not questioning G-d or his ways, but is there a way to understand and come to peace with this horror?


texts: Why did Rav Shach zt"l say that it's apikorsus to study history?

texts:
I read on Wikipedia, citing the Michtavim v'Mamarim [of Rav Shach zt"l) volumes 1 pg. 109, pg.128,3 pg.31&39,4 pg.35,107, saying the following:

  He wrote that any secular studies were banned by the sages of the Talmud, and that specially the study of psychology and history is pure heresy.

If it is true that he wrote this, why? How could there be such an enormous and outstanding machlokes between Rav Shach zt"l and Rav Soloveitchik zt"l? Yes, granted they had very different hashkafos, but for Rav Shach to say that secular studies is apikorsus and Rav Soloveitchik that it is advisable for some to even get a PhD?

I think my bigger question though, is how people could so easily ignore the shita of a gaon like HaRav Shach. I am young and myself do a lot of secular studies, but feel a need to really understand the shitah. Why don't people give it more attention? It seems like it's for their own agenda and expediency that they don't discuss the Tzadik's ideas.

I know they aren't really ignoring as much as they disagree, but to not at least give it more thought? I bet the concept of removing or significantly diminishing secular studies in schools has not been seriously considered in quite a while. Even in the most lomdish yeshivos in America they do significant secular studies.


texts: In 1 Shemuel 19:24, Shaul HaMelech is mentioned as taking off his clothes, laying naked, and prophesying. And the end of the passuk seems to indicate that prophesying naked was occasionally a trait of prophets. Doesnt Hashem's glory fill the entire world? How could he (and other nevi'im?) have nevua without clothes on?


texts: Amalekim's disguise as Canaanites in Chukas

texts:
Rashi (in parshas Chukas perek 21 pasuk 1) says that Amalek attacked the Jews, and that the pasuk calls them Canaanites because the Amaleikim had learned the Canaanite language (so the Jews would pray to Hashem to defeat the Canaanites, who weren't fighting them).

However, the Jews saw that while the language was Canaanite, the clothing was Amaleiki. Therefore, they prayed "Hashem save us from whichever nation this is."

I have two questions:

Why did they change their language without changing their clothes. If anything, changing uniforms is easier than learning a new language.
Canaanites are dark skinned (they are descendants of Cham) while amalekim are light (descendants of Eisav). Isn't that a giveaway?