texts: Are Uncertified Lotus Biscoff Cookies Kosher

texts:
According to the company website:

  Lotus Biscoff Products are not Kosher certified.

From Kosher.com:

  Note: Biscoff brand products, including Lotus Cookies, that are made in Belgium and are imported and sold in the US and Europe do not have a hechsher (kosher certification). Biscoff brand products that are produced for Israeli distribution are kosher and do have a hechsher in many kosher food stores around the world as an import from Israel. Please check products carefully for kosher certification before purchase.

The ingredients panel lists only:

  Wheat Flour, Sugar, Vegetable Oils (contains one or more of soy bean oil, sunflower oil, palm oil), Brown Sugar, Leavening (sodium bicarbonate), Soy Flour, Salt, Spice (cinnamon)

What would/could be the concern with uncertified packages?  What might the kosher-certifying agency be doing different in the "kosher runs" of the cookie?


texts: I know that HaShem hates mixed dancing parties and events, but I , like everybody, do need sources to back this up, so can you guys please provide sources, like maybe in the talmud and shulchan aruch that prohibits mixed dancing? I remember there was a story that after the amalekites were defeated, Moshe Rabbeinu and Miriam both made separate parties, one for males, and one for females. Where was this story to be found? thanks


texts:
Is there any requirement to wear a hat or jacket while walking on the street?

(aside for style)


texts:
If one makes kiddush for a group of women should they say סברי גברותי before the bracha instead of סברי מרנן?

I ask because saying listen up misters when making kiddush for only women feels weird. it also feels incorrect and lying. Women are not misters. I dont believe there is an obligation to say savri meranan. I believe it is there to help the others know that you are making kiddush for them.


texts: What are R' Yaakov miLissa's commentaries on the m'gilos called?

texts:
Many a Jewish book is known colloquially by its title, like Avne Nezer and More N'vuchim. Many a one is known colloquially by its author's name, like the commentaries of R' Moshe Alshich and Malbim on Tora and N'viim (and Malbim's on K'suvim; called "Alshich" and "Malbim" even though each volume has its own title), and Bes Hab'chira (called "M'iri"). And an occasional one is known colloquially by the title of another work of the same author's, like Toras Moshe[1] (called "Chasam Sofer al haTora").

R' Yaakov of Lissa wrote a commentary on each of the five m'gilos: Imre Yosher on Rus, Taalumos Chochma on Koheles, Tz'ror Hamor on Shir Hashirim, Palge Mayim on Echa, and M'gilas S'sarim on Ester. What are they called colloquially?

[1] This is also the title of the Alshich on chamisha chumshe Tora, incidentally.


texts: Did the Jews know that Moshe was the future redeemer and being raised in the palace?

texts:
It's quite plausible to suggest that Moshe's birth which lit up the room was known to more than just the family. Also, the fact that Yocheved weaned him for 2 years then sent him to the palace could have been quite exciting for the Jewish People hoping that he would rise to greatness. Obviously when Moshe returned from Midian he had to provide signs to prove that he was the redeemer, but was there ever any excitement or expectation at any time that Moshe as he was growing up or beyond that he was going to be the redeemer?
What I meant to ask is, when Moshe came back on the scene did the people of Goshen say "I always knew it!"


texts: Responses to Dor Daim / Talmidei HaRambam

texts: Occasionally on this site and on other websites I stumble upon things written by Dor Daim or Talmidei HaRambam. I was wondering what the response is to these groups by other contemporary Orthodox Jewish groups. Have current or recent Orthodox rabbis (who do not belong to these groups) written or made proclamations about the permissability of joining these groups, or of whether the values that these groups advocate are positive or negative?


texts:
A midrash says:

The Torah was given openly, in a public place. For if it were given in Eretz Yisrael, they could say to the nations of the world: You have no portion in it. But it was given openly, in a public place, and all who want to take it may come and take it וכל הרוצה לקבל יבא ויקבל. [Mekhilta d'Rabbi Yishmael 19:2:7; emphasis mine]

This seems to imply that the Torah belongs to all mankind, not only to study but also to observe.  But, in an opinion that was accepted as halacha, the Talmud says that gentiles may study (and generally observe) only the parts of the Torah that pertain to their own seven Noahide laws, not the rest. [Sanhedrin 59a, Bava Kama 38a]
How is this apparent contradiction resolved?  By saying that the Mekhilta means that Judaism is open to converts?  Is this discussed anywhere?


texts:
I am an artist and have completed five paintings of 5 different Hebrew words for our prayer room.  I don't speak Hebrew, but was told that the images and words were correct, but one was in question and now I am questioning all of them! I just don't know if I have painted them correctly. I may have to repaint my letters!
I have painted these words just as the letters will be as you see them.....as if you are standing in front of the painting and looking at it....The characters are written just as they appear...below...I tried to do them on your typewriter, but could not read some of them. I would even send pics of the paintings if possible on another less public post if someone can help me! I would deeply appreciate someone looking at this! Thanks, Deborah

Beloved (Dodi)
Yud Dalet Vav Dalet

Covenant Love (Ahava)
Hey Bet hey alph
אהבה

Lovingkindness (Chesed)
Dalet samech Chet

Desire (Teshukah)
Hey Quph Vav shin Tav

Ra'eyah (Lover)
Resh Ayin yod Hey


texts: Why is an infant firstborn child not simply exempt from the firstborns' fast?

texts:
The Fast of the First Born was instituted for the day before the first Passover Seder.

I have an older brother, so I'm not obligated to fast then. But my first child was a son, and he is obligated to fast. Of course when he was only a few years old he did not fast.

According to an article at Wikipedia:

  Many authorities, including the Rema, note the custom that the father
  of a firstborn should fast on his child's behalf until the child
  reaches halakhic adulthood. The Rema rules that if the father is a
  firstborn himself, the mother should fast on behalf of the child. The
  Mateh Moshe and Maharil dispute this and rule in such a scenario that
  the mother need not fast. The Magen Avraham rules that it is
  appropriate to follow the lenient opinion if fasting causes the mother
  excessive discomfort or if she is pregnant or nursing, but he adds
  that a mother who begins following the former opinion must maintain
  that custom and fast in subsequent years.

This seems pretty unusual.

I realize that there are commandments (like circumcision or redemption) which the father normally does for his son, and which the son would otherwise have to do for himself eventually. But this fast doesn't seem like that. If nobody fasts on behalf of a child, those neglected fasts aren't hanging over the child's head, waiting for him to reach adulthood and perform the fasts of his first 12 years of life.

Also, I suppose, if a father won't circumcise or redeem his son, someone else could do it instead. The fast is not just an obligation hanging over the community, like offering hospitality to guests. It's not that someone must fast, and if a firstborn child cannot fast then someone else should. It seems that particularly the father (or mother) should. I realize that during the plague of the firstborn, the Jewish parents must have been happy that their children lived. Younger siblings might have been happy too, and parents of firstborn adults, and lots of other people might have been happy. So I feel like there's something missing from that reliance on natural feelings.

It seems that with respect to commandments in general, a child is simply exempt. Nobody has to perform any of the commandments for him, during his childhood or later, that he fails to perform as a child. Why don't we make that subjective analysis in the case of other commandments? Why is this one special?


texts: Prophecies of the Maccabees uprising are foretold in which ancient book?

texts:
I read on the internet somewhere about an ancient prophesy in which the Lord having horns on His head and using them to fight back against the Dragon and the horns on the Dragons head. One of the horns on the Lords head (which was described as a Rams head I think) was supposed to represent the Maccabees revolution against the Seleucid King.

Does this sound familiar? Apparently it is written in an early book, possibly Jubilees or Seth.


texts: Source of Zohar on Resurrection of the Dead

texts:
Rabbi Nachman Bulman, in his book Longing for Dawn (page 78) writes the following:

  The Zohar says that at the Resurrection of the Dead each person will
  return with the same soul and the same body he had in his earlier
  life, but that the soul and the body will then be perfect and possess
  an understanding which will enable them to perceive everything they
  weren't able to comprehend when alive in this world. The shape and
  characteristics of the body will be the same as they were before
  death, including even the physical blemishes the person had, which
  will be instantly healed

Does anyone happen to know where in the Zohar can this statement be found?


texts: Adon vs. Baal, what's the most obvious difference?

texts:
I know I'm not supposed to ask about basic hebrew, but I can't find a place to post this to, given that there's no hebrew language section here at stackexchange. So, allow me to complicate things a little and ask about a bracha we all know instead:

HaRachaman Hou Yevarekh Et Avi Mori Baal HaBayit Hazeh...

Now take into account that Adon is believed to have derived from Av. How would using Adon HaBayit break it ? How wrong would it sound ?

Both words seem to mean more or less:

Lord
Master
Owner

So where is it they don't overlap ?

Another question would be if it makes more sense at all to use Adonai for HaShem instead of Ba'al ? I know Ba'al was used for a different god and it strikes me as very curious.

Can anyone confirm that Adonai is plural for Adoni (my Lords)? If so, what's the plural for Ba'ali ?


texts: Difference between touching a naked Torah vs. a naked Megillah

texts:
Megillah 32a:

Megillah 32a:38-44:

  כל האוחז ספר תורה ערום נקבר ערום ערום סלקא דעתך אלא אימא נקבר ערום בלא
  מצות בלא מצות סלקא דעתך אלא אמר אביי נקבר ערום בלא אותה מצוה

  Whoever takes hold of a scroll of the Torah without a covering
  (naked) is buried naked. Naked! Do you really think? Rather say: naked
  without mitzvoth. Without mitzvot! Do you really think? Rather Abaye
  said: He is buried naked without that mitzvah.

This seems to be the source for prohibiting touching the bare Torah parchment with one's hands, and why many Torah readers use a yad (pointer).

I have seen many people, myself included, during many years, touching (and reading from) a bare Megillah. Are we mistaken? If not, I am curious why the prohibition is only for the Torah and not for touching a bare Megillah?


texts:
I’ve heard of the concept that שולחנו של אדם דומה למזבח, a person’s table resembles the altar.

Does anyone know where this wording can be found?


texts: Why is it customary for Jews to grow beards?

texts: What is the reason for growing one's beard? Many rabbis have beards. Why?


texts: Dreidel - Nun (Neis) Gimel (Gadol) Hei (Haya) Shin (Shom) - (Pei - Po)

texts: Outside of Eretz Yisroel when we play Dreidel we use - the Nun for Nochamol (go again), the Gimel for Gantz (empty the bank), the Hei for Halb (half the bank), and the Shin for Shtel Arain (put money into the bank). In Eretz Yisroel they replace the Shin (Shom) with a Pai (Po). What does it stand for when you are playing Dreidel?


texts:
I'm going to be at a seder this year with young children who are familiar with the basic structure of the haggadah. Some will likely have some of the classic divrei torah prepared for them to say. I'm looking for a way to "spice up" the seder.

Has anyone been to a seder with similar company and found it to be a unique and effective educational experience? What techniques did they use? Quick interesting divrei torah? Themed divrei torah? Skits? Games? What about pausing the haggadah in the middle and switching texts to: Chumash? A picture book about korban pesach? In what other unique ways can I "cause the children to ask questions" and involve them in the seder?

All ideas and suggestions are welcome.


texts: Why in HaMapil do we ask to wake up in peace twice?

texts:
In the bedtime Shema, Nusach Ashkenaz includes this phrase in HaMapil:

  שתשכיביני לשלום ותעמידיני לשלום

  [May it be Your will...] that You lay me down in peace and that You stand me up in peace

Nusach Sefard, Eidus HaMizrach, and Ari all read:

  ותעמידיני לחיים טובים ולשלום

  ...and that You stand me up to a good and peaceful life

All Nusachos include the following phrase later in the Beracha:

  והאר עיני פן אישן המות

  Enlighten my eyes, lest I sleep [the sleep] of death.

These seemingly mean the same thing; why must we say it twice?

This question is further compounded by the fact that while the Gemara (Berachos 60b) has a very different text of HaMapil from what we have, it does include והאר עיני פן אישן המות but does not include ותעמידיני לשלום.


texts: Lent half a shekel to a kohen, or gave as a present?

texts:
In Masechet Shekalim (1:6)

וְאֵלּוּ שֶׁחַיָּבִין בַּקָּלְבּוֹן, לְוִיִּם וְיִשְׂרְאֵלִים וְגֵרִים וַעֲבָדִים מְשֻׁחְרָרִים, אֲבָל לֹא כֹּהֲנִים וְנָשִׁים וַעֲבָדִים וּקְטַנִּים. הַשּׁוֹקֵל עַל יְדֵי כֹּהֵן, עַל יְדֵי אִשָּׁה, עַל יְדֵי עֶבֶד, עַל יְדֵי קָטָן, פָּטוּר. וְאִם שָׁקַל עַל יָדוֹ וְעַל יַד חֲבֵרוֹ, חַיָּב בְּקָלְבּוֹן אֶחָד
The following are liable [to pay] the kalbon (surcharge): Levites and Israelites and converts and freed slaves; but not priests or women or slaves or minors. If a man paid the shekel on behalf of a priest, or on behalf of a woman, or on behalf of a slave, or on behalf of a minor, he is exempt. If a man paid the shekel on his own behalf and on behalf of his fellow he is liable for one kalbon.

The next mishna explains that when one gives his friend’s half shekel as a present (meaning, he doesn’t expect to be payed back), he doesn’t need to pay a kalbon. He only needs to pay a kalbon when he lends his friend a half shekel.
However, both this mishna and the next, and Kehati, do not specify when one is patur if he pays for a kohen etc. In a case where he lends them a half-shekel, or in a case where he gives it as a present? To make this even more confusing, this halacha( that he doesn’t need to pay a kalbon if he gives for himself and a kohen) is mentioned right before the Halacha when he lends a kalbon to his friend, but in the language of giving as a predent (על ידי).
So does a man need to pay a kalbon if he lends a half-shekel to a kohen, or not?


texts:
There were 70 Jews that entered Egypt. 430 years later, there were 3 million of them (600 thousand males of warrior age). A few thousand years since then, there are 13 million, only a fourfold increase.

The killing of the first-born son is awful. However, it didn't work anyways because the midwives didn't do it and there is no way the number of Israel children would jump 40,000 times to 3 million if it really worked.

Also infanticide in ancient times is probably equivalent with contemporary abortion. Evolutionary psychology predict that the amount of sadness is proportional to the amount of parental investment, which is small in either case.

Also lots of Jews wanted to go back to Egypt. This is just 2 weeks after seeing a sea split in front of their eyes.

So how messed up were the Egyptians anyway against the Jews? Any extra-biblical sources, etc?

Note:
Killing sons are bad.
However, the Chinese also have a one child policy that's pretty draconian for about the same reason. Looks like Chinese pharaoh thinks that the Chinese have become too numerous and is ordering the killing of all non-first children, usually daughters, even before that child is actually born.

In western civilization, prohibition of polygamy exists to prevent rich males from mating with too many women. That's effectively killing the spirit of all rich males' children even before they are conceived (I am using the term spirit in the non-spiritual sense of course).

In the Muslim world, Muslim women cannot marry non-Muslims, even though the non-Muslims may actually bid higher or richer. That also effectively exterminates the inter-religious child. Of course, 60 years ago we had Germans and Turks who slaughtered their richest minorities.

Then we have Europe and China where smart monks don't get married and stuff.
It looks to me that Egypt is not the only country that try to exterminate those who are too successful and grow too numerous.

The book of Exodus says that 600k is the number of children of Israel that can carry swords. I'll look that up again. The estimate is actually 3 million if we take into account the women and children.

http://www.askelm.com/secrets/sec107.htm

  In the first place, when Israel left Egypt they had 603,550 armed men
  for war if all of those men were living at the time (Numbers 1:46).
  This number included all able bodied men from the age of twenty
  (Numbers 1:45) to the age of retirement at year fifty (Numbers
  4:3;John 8:57) or sometimes sixty (Leviticus 27:7). But if all the
  women, children and older people over fifty (or sixty) are included,
  the number of Israelites who left Egypt must have numbered about two
  and a half million. This is a vast amount of people going into a
  desolate desert area east of Egypt. Let us assume for a moment that
  all the men of the census were indeed living at the time and were not
  a part of the pedigree records that were mentioned by Moses which also
  included (the dead and the living). Let us look at the difficulties if
  we reckon all the men as then living.

It's also interesting that Pharaoh ordered the killing of sons rather than daughters.

Any chicken farmers can tell that they can kill 90% of all male chicks without significantly damaging the population.

I got the impression that Jews in Egypt must be so prosperous and without anti polygamy laws, must have acquired tons of concubines, hence explaining their huge population explosion.

Money, rather than women, is the bottle neck of reproductive success in ancient time and that would explain why Pharaoh aimed at sons. But I may be wrong.

Would you kill your own child even if your government say so? Remember, it's only a crime if we get caught. Quite often the law, rather than the criminal is at fault anyway.


texts: Igrot Kodesh of the Lubavitcher Rebbe zt'l

texts:
There is a practice among Chabad chasidim to ask questions via the "Igrot Kodesh" (a collection of published correspondence from the seventh Lubavitcher Rebbe).

The procedure involves writing a letter and placing it in a random volume and page of Igrot Kodesh, and then reading the response.

Is there any problem with doing this? Halachically or otherwise. Please source.

I had asked a Chabad person once whether this is praying to the Rebbe (which would certainly be forbidden) and he replied something like that it is "asking for a beracha".


texts: Are there any commentaries that refer to the word "Shanah" being an antagonym?

texts:
The Hebrew word שנה has several meanings. It means "year", "to review / repeat" (as it usage in the term,  משנה תורה and it also means "to change". Thus, it is an antagonym.

With Rosh Hashanna approaching, I'm curious if there are any commentaries or writings (ancient or more recent) that discuss these opposite meanings and how they may relate to the concept of Teshuva and how one should behave at the start of the new year.

For example, if one is to supposed to change his behavior, how does he do this by "repeating" it? Or, does the definition of "year" include both the concept of repetition as well as change and in what ways?

Surmisal: Every change involves repeating something from the past. The word "new" has several nuances, but, the main idea behind "new" is that it is something that previously never existed. Perhaps, this is the reason why Rosh Hodesh is not mentioned as part of Rosh Hashanna. "Hodesh" means "new". Perhaps, each month (except Rosh Hashanna), one should be creating something absolutely new. On Rosh Hashanna, we shouldn't create something "new" but, rather, we should change things by refining the past.


texts: How do we know that God does not take human form?

texts: Christianity believes that God takes human shape in the form of Jesus, and comes down to earth as a man. Of course, Jews do not believe that God ever takes the shape of a human, but how do we know this? We are commanded not to make a graven image or likeness of God, but how do we know that God does not create a human likeness of himself?


texts: Question about using the same bed after divorce

texts:
Let's suppose a married couple have relations in a specific bed, then divorce and one of then (let's suppose the man), keeps the bed in his house after the divorce.

Can that man have relations with his second wife in the same bed that he had relations with his previous wife, as his previous wife may be offended, or he might remember her, or his new wife may feel uncomfortable?


texts: Is Menorah an obligation on the person or on the object?

texts: Is the obligation of lighting a Menorah an obligation that the person should light (chovas gavra), or that there should be a Menorah burning at his front door (chovas cheftza)?


texts:
May one eat a meal in the home of one who attended yeshiva and who one considers trustworthy vis-a-vis making sure everything is kosher for their guests, however, one is reasonably certain they do not keep Shabbos?

What if the person making food keeps Shabbos and kashrus themselves, but have a completely irreligious adult child living at home? Does that child's access to the kitchen change things? What if, again, you would personally trust that child to, for example, bring you a hamburger from a kosher restaurant, yet they would eat treif themselves but would not cook treif food at home.


texts: Why is the Sinai revelation of the Decalogue called "Matan Torah"?

texts:
This question focuses on the term "Matan Torah" used everywhere, its practical and factual events (no metaphors, please). Also, this is not about the festival of Shavuos as in this question.

I've heard a lot of metaphorical descriptions of Maamad Har Sinai, like the revelation of G-d Himself, the visions, the voices, the feeling of closeness and oneness. After all the "bells and whistles", if I get it right, what actually happened at Mt Sinai, as Torah itself describes it, is that the Jews had heard/seen the first 2 commandments from G-d and the rest 8 from Moses.

Then the big show was over, everyone returned to their tents and Moses went up to study for 40 days and receive the Luchos in writing. Forty days later the Golden Calf incident happened. Then another forty days of Moses's seclusion, and then he came back on Yom Kippur.

To sum it up - there were the Decalogue and the Luchos, but what I don't see anywhere in this happenings is Matan Torah - the giving of the Torah as I know it - the 5 Books of Moses.

Moreover, the Torah (or NAC"H) doesn't have such a term or a day to celebrate Matan Torah at all, so it is clearly was made much later. Even if we follow the approach that Moses received a full finished Torah scroll after he descended the second time, Yom Kippur should be called Matan Torah.

So: Why the Sinai revelation of the Decalogue (and/on the Luchos) is called "Matan Torah" and who established it?


texts:
If a woman in an unmarried relationship goes to Mikvah, does that allow for freedom of touching in any way, besides for actual intercourse or spilling of seed in vain, between said couple (both according to Halacha deoraita and derabanan, including modern takanot)?

Such a practice certainly removes the problem of touching a niddah- but, aside from "spirit of the law" considerations (which are certainly important) would one transgress any prohibition?


texts: Verses before wrapping hand tefillin on your fingers

texts:
Many Ashkenazim recite the following verses before wrapping hand tefillin on their hands:

  וּמֵחָכְמָתְךָ אֵל עֶלְיוֹן תַּאֲצִיל עָלַי, וּמִבִּינָתְךָ תְּבִינֵנִי. וּבְחַסְדְּךָ תַּגְדִּיל עָלַי, וּבִגְבוּרָתְךָ תַּצְמִית אוֹיְבַי וְקָמַי. וְשֶׁמֶן הַטּוֹב תָּרִיק עַל שִׁבְעָה קְנֵי הַמְּנוֹרָה, לְהַשְׁפִּיעַ טוּבְךָ לִבְרִיּוֹתֶיךָ. פּוֹתֵחַ אֶת יָדֶךָ וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן.

The last part is from Psalm 145:16, but from where does the rest come from? Who mentions this practice? Most Germans omit these verses, while I've found it in a 1712 Polish rite siddur from Amsterdam and it's in Artscroll as well.


texts:
Mesilas Yesharim is a digest version of a previous work by the Ramchal.  This work is an ongoing conversation between a wise man and a pious man (Thank you chanoch for the correction).  I don't recall if it is called by the same name or not.

Does anyone know where I can get a copy of this sefer?


texts: Meaning and Difference between baruch and bar'chu

texts:
I'm sorry, I don't know a word of Hebrew, and I really want to know what these sentences mean:

  Bar'chu et Adonai ham'vorach l'olam vaed

  Baruch atah Adonai

If I didn't write them correctly, please correct me too.

Thanks.


texts:
Esther 4:16 says לך כנוס את כל היהודים "Go Knas (fine) all the Jews." Why did Esther want Mordechai to go Knas all the Jews?

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


texts:
The Gemara (Sotah 48a) says, “from the day that the Beis HaMikdosh was destroyed, there has been no day without its curse.”

1a) What does the Gemara mean?

1b) What does it's curse mean?


texts:
Is there anything wrong about listening to Ambient Music produced by Non-Jews (with no lyrics or vocals and certainly no issue of Kol Isha.) The reason for listening to it is in order to relax or for pure enjoyment. Is it better not to because it's been produced by non-Jews (i.e. they perhaps lack the proper "intention" behind the production of the music.) Perhaps this only not permitted from a "spiritual" or "hashkafic" point of view.

I use the term "Ambient Music" as somewhat general to describe any sort of slow-style, relaxing music. I would ask the same question in regards to Classical Music as well if someone wishes to address this in an answer.

I realize a similar question was already addressed. However I'd like to specifically ask in the case of "Ambient Music" where there are no lyrics involved and is a localized genre which is difficult to say that this is "non-Jewish" music.


texts: Under what conditions must one rise for his parents?

texts:
Is it enough to rise when a parent enters the building or must you rise every time he/she enters your room or passes by your room.

I am interested to know customs for both sefardim and Ashkenazim as I recall seeing a distinction.


texts: If a restaurant is already halal, how much more work is it for them to become kosher?

texts:
There is a middle-eastern restaurant1 (independent, not chain) near my workplace that my coworkers think highly of.  Today I learned that it is halal (some info about what that means), which got me wondering whether there'd be any chance of them taking the extra steps to go from halal to kosher.  I understand that halal doesn't have restrictions on mixing meat and dairy, so that's one issue, but what about the rest?  Would the supervision required for kashrut be comparable to that required for halal (so from their point of view it'd be swapping one certifying authority for another), or are we much more stringent, invasive, and/or expensive?  What would it take for them to move from where they are now to being kosher?

It might not be practical, but if it's a small change I'm considering asking them about it.  (This would bring kosher food to our business district.)  But I want to be armed with reliable information first about what it would mean for them.

I'm not asking about how going kosher would affect their halal status (that's a question for a different site).  I'm asking what the considerations are for getting from where they are -- closer to kosher than a random restaurant but not there -- to kosher.

1 Shish-kebabs, shwarma, falafel, rice/lentils, salads, etc.


texts: Can one listen to music while he works to make the work less dull?

texts:
During the period of Sefirat Ha'Omer Jews are prohibited from listening to music.

If one is working in an office and find it more pleasurable (or perhaps just less dull) to listen to music as he works, is there a heter to listen to music in such a scenario?

I remember seeing a heter but I am not sure about the particulars and the criteria.


texts: How is Rosh Hashanah a remembrance of leaving Mitzraim?

texts:
On all Yamim Tovim, we (this is the Ashkenazic formulation) say the following formulation in the middle Bracha of Shemoneh Esrei:

ותתן לנו ה׳ אלקינו באהבה את יום ... הזה ... מקרא קדש זכר ליציאת מצרים
And You, HaShem, our G-d, gave us with love this day of , , a holy calling, a remembrance of leaving Egypt.

By nickname, I refer to Zeman Cheiruseinu for Pesach, Zeman Mattan Toraseinu for Shavuos, etc.
Notice the final line - a remembrance of leaving Egypt. This line remains even on Rosh Hashanah and Yom Kippur.
Now, Pesach is obvious why we have this. Shavuos is the culmination of the process begun on Pesach, and Sukkos/Shemini Atzeres is also related, also dealing with Hashem’s succeeding kindness to us in our trek from Mitzraim to Eretz Yisrael.
Yom Kippur I could even hear someone saying was when we got the second Luchos and is therefore related.
But Rosh Hashanah seems really out of place. Why is Rosh Hashanah a remembrance of leaving Mitzraim? What connection does Rosh Hashanah have?


texts: Is it discussed why a baby is born without teeth?

texts: I was wondering if the idea of a baby being born without teeth, and more specifically the painful process of teething, has been discussed by the Torah or addressed by any Rabbis?


texts:
In many Chumashim, the word וישבע in Parshas Chayei Sara (24:9) contains both a munach and a meseg (meteg). One example:

I do not understand what the meseg is doing there under the beis. Typically a meseg denotes a secondary emphasis, most often two syllables (and sometimes more) before the primary emphasis. But here it just seems entirely out of place. Some Chumashim in fact do not have it at all. Is it just a mistake, or is there something more to it?


texts: Why does the census "of all who are able to go forth to war" include a few women?

texts:
The census in Bamidbar 26 is directed thus:

  Take the sum of all the congregation of the children of Israel, from twenty years old and upward, by their fathers' houses, all that are able to go forth to war in Israel.'

In reporting this census, the torah tells us about women three times, where I would expect either zero (women don't go to war) or many more (despite any gender disproportions).  The three cases are: the daughters of Tzelophehad; Serach bat Asher; and Yocheved and Miriam.  Rashi says nothing about the first, points out that Serach is still alive (she also went into Egypt), and talks about Yocheved's conception but says nothing about why she and Miriam are mentioned here.

Are these women mentioned here just because they're the only "named" women we know about, so they're included out of a sense of completeness?  Or did these women have some role in the planned conquest that calls for their mention here, in a pre-conquest census?


texts:
If someone points a gun at Reuvein's head and tells him, "Kill this Jew or I'll kill you," the halachah is that Reuvein must let himself be killed. What if someone points a gun at Reuvein's head and tells him, "Kill this non-Jew or I'll kill you."

What is the halachah in that scenario?


texts: With what intention should you immerse in the Mikvah?

texts:
I've just been reading Maimonides and he says in the Mishneh Torah (Immersion Pools chapter 11)

  Therefore the sages have said, if a man immerses himself, but without
  special intention, it as though he has not immersed himself at all.

So I'm wondering what special intention should one have?


texts: Was the fair market value of a kid goat really two zuzim? This piyyut is of course allegorical, but, if the value given is highly inaccurate, is the discrepancy in value symbolic beyond the symbolism of the value itself?


texts: Would someone please characterize Shabbat Shirah

texts:
I am fairly unfamiliar with Judaism and I happened upon a special Sabbath that I had not seen before. It occurs in late January or early February and is known as Shabbat Shirah. I would appreciate it if someone could provide some history, significance, and insights. Would Shabbat Shirah be considered a blessed day?
Perhaps the following will add more clarity to my question.
"Why is this day set apart as a special sabbath?" and "Is this special sabbath (in particular) characterized by "joy, happiness, or gladness" as might be suggested by a (celebrant) "song" of deliverance?"


texts:
What is the source for the idea that all matter is either domem (lifeless), tzomeach (plant), chai (animal), or medaber (speaker)?

I sometimes find this quoted places (in articles and divrei Torah), but have not been able to find a source? Is it a Gemara? A Midrash? A Chasidic teaching?

I even found this, where the Vilna Gaon says "it is known": http://dafyomireview.com/article.php?docid=270&style=print


texts: When the Leviim guarded the temple, did they sit down?

texts: In Tamid 25b, at the end of the explanation for the term "היו עליות", Rashi writes that no one, except from members of the House of David, could sit down in the Azarah. The Cohanim stood "above" Beit haNitzotz and could rest there, since the higher floors where not sanctified. However we know, from the same massechet and Middot 1:6, that part of the guarding of the Temple was done by Leviim, who stood "below". Does that mean that Leviim could not sit down during their guarding service?


texts: What should one who inherits forbidden items do?

texts:
Suppose a non-observant Jew dies while possessing items forbidden to own.  I was taught recently in a class that inheritance, unlike other transfers of property, happens immediately and automatically; no kinyan is required.  If he has Jewish heirs, therefore, they come to automatically own the forbidden items, whether they want them or not.  What should an heir do to minimize further transgression?  May he sell or give away the items to a non-Jew (to avoid waste in the case of food), or does he need to destroy them?  Must he do so immediately, or do we say that once he's the owner of forbidden items anyway, there is no further damage if he still owns them tomorrow?

One example of forbidden ownership is chameitz during Pesach, but it appears we do not need to be concerned about this case because the original owner ceased to own it when Pesach started, per Pesachim 6b (h/t DoubleAA), so it probably can't be inherited.  Other examples would be items used for idolatry and untithed fruit.  Some comments suggest following the example of the mishnayot in Demai chapter 6, and I'd welcome an answer that explains how to do that (and supports it as an appropriate precedent).  Another comment questions whether such items could be owned (and thus inherited) at all, since they have no value to a Jew, so perhaps there is an argument to be made along those lines.

This question was prompted by this question about a convert inheriting from a non-Jew, but it sounds like both the heir being a convert and the other being a gentile are relevant to that case.  I'm asking about cases involving only Jews.


texts: Chabad adding word KODESH to Shabbat Candle blessing

texts: Chabad adds the word "kodesh" to the Shabbat candle blessing.  In Shulchan Aruch HaRav RSZ has the standard, regular blessing, but the Siddur is later, so they follow that.  But, my REAL question is:  how can (even a Rebbe) change the blessing that has been around since Geonic times? Isn't that "beyond the pale" of even his authority?  Does adding an extra word render it a Bracha Le-vatala, or at least equivalent to not even saying the blessing?


texts:
What kavana (intention) should you be having while reciting the Shema? It is a biblical obligation to recite the shema twice a day so it would be worthwhile to do it the right way.

If you can provide the right kavana for the first sentence along with the next three paragraphs that would be very helpful.


texts: How to reconcile? I must eradicate the memory of Amalek but I must help the ass of the one who hates me.

texts:
It’s Parshas Zochor (Dvarim 25) this Shabbos. “There is a mitzvah in the Torah to remember Amalek and his descendants and to orally recall their iniquity. We are to tell our children in each generation what the people of Amalek did to us during our departure from Egypt. This mitzvah will be fulfilled completely only when we shall have caused Amalek's memory to perish, and their name to be erased from the world, together with the slightest remnant of anything that bears their name. (OU.org). Our attitude to Amalek is uncompromising.

On the other hand the Torah tells us, (Shmos 23(5)) If you see the ass of him that hates you lying under its burden, you shall forbear to pass by him; you shall surely release it with him. I must show a generous attitude to the one who hates me.

It  occurred to me to resolve the problem like this:
Zochor refers to a non-Jewish nation bent on our destruction; Shmos tells of a Jewish individual who had done something wrong to me short of destruction.

What better resolutions are possible?


texts: Source for requirement of 3rd party hechsher?

texts:
When you eat another Jew's food, you are entitled to rely on him for the kashrus of the food.  By that reasoning, if he opens a restaurant, and you know him to be Yarei Shamayim, you shouldn't need any external certifying authority to eat there.

But I've been told that as soon as someone opens an eatery for profit, one can no longer rely on his personal Yiras Shamayim, but you need a 3rd party to certify his kashrus.

Is that true?  If so, please quote sources.


texts: How many challot should be on the table for Yom tov,for example Rosh Hashana? Two, or, one can be just fine?


texts: Did all the tribes listen to their leaders in the sin of the spies?

texts:
Why did the tribes of Ephraim and Yehuda not listen to their respective leaders, Yehoshua bin Nun and Kalev ben Yefuneh in the sin on the spies? (See Numbers 13:2, which says they were leaders.)

It seems that from the fact the whole generation died out, except for the two leaders mentioned above, everyone else was punished for the sin, including those two tribes.


texts: I will be unable to light the shabbos candles this coming Friday, but my husband will do it.  Can I have a phonetic printing of the Hebrew blessing for him.


texts: What were the "pieces" of Moses' transmission of the Oral Law?

texts:
BT Eruvin 54b presents the method of Moses' Torah study:

תנו רבנן: כיצד סדר משנה? משה למד מפי הגבורה. נכנס אהרן ושנה לו משה פירקו ... נכנסו בניו ושנה להן משה פירקן ... וכו'
The Sages taught: What was the order of teaching the Oral Law [in general, not THE Mishnah]? Moses learned directly from the mouth of the Almighty. Aaron entered ...and Moses taught him his lesson ... Aaron’s sons entered, and Moses taught them their lesson ...

What was that "פרק" - was it a Torah verse, a Mitzvah, a Mishnah?


texts: Ben Noah and his obligations regarding vows

texts:
A hypothetical case (based on a somewhat similar real one):
Ben Noah in the process of giyur. Stood before the Beis Din and was asked question 'Will you follow the mitzvot as fully as a goy can up until the end of the process of giyur and completely after the process is done?'. Ben Noah said 'I will'. Will he sin if he won't, as fully as he can (e.g. no 100% observance of Shabbos, etc), observe the mitzvot even before he becomes a ger?

Of course the 'level'/kind of potential sin is not like for a Jew, but could it be considered false statement or maybe oat/vow, assuming the Ben Noah already is fully sure (has the mindset) he will confirm his observance of halakha at the next Beis Din meeting (even though he may not keep his word and follow the guidance of the Beis Din)? Will he be liable to punishment either from Shamayim or from a Beis Din?
Remarks:

Again, this is a hypothetical case.
Please note rabbinic prohibition against taking oats is not binding for the goyim.
Please give a reason if you downvote, so I can ask better questions in the future.


texts: Musaf verses for Rosh Chodesh on Rosh Hashanah

texts:
When Ashkenazim daven a Musaf Shemoneh Esrei, they read pesukim from Parshat Pinchas, related to event of the day.

For example, if it is Shabbat, they read in the Musaf Amidah the pesukim from Bamidbar 28:9-10 related to the additional sacrifices of Shabbat.
If it is Shabbat and Rosh Chodesh, they read in the Musaf Amidah the pesukim from Bamidbar 28:9-15 related to additional sacrifices of Shabbat AND Rosh Chodesh.

Now, for Rosh Hashanah - pesukim Bamidbar 29:1-6 - verse 6 says explicitly that the additional sacrifices of Rosh Hashanah doesn't include those of Rosh Chodesh, and Rashi to explain that the Rosh Chodesh korbanot have to added.
In the Ashkenaz Amidah of Rosh Hashanah Musaf - maybe in our Nusachot but I didn't check - they DO NOT read any pesukim related to Rosh Chodesh. Why is it?


texts: Would someone please translate this midrash on the death of Moshe?

texts:
https://www.scribd.com/document/506081968/Death-of-Moses-Midrash
There is apparently no translation of this text already in English. The document is a bit long (about 10 pages), so to anyone who would be so kind and translate it here, I would greatly appreciate it.


texts: According to Jewish sources: is polygyny kosher to practice?

texts: There was (but now expired) ban on practicing polygyny among Ashkenazim, but there never was a ban among Sephardim. Do Jewish texts or rabbinic sources provide any definitive anti-response or pro-response in regards to polygyny for today? Polygyny was practiced widely among our forefathers, from Abraham downward.


texts: Ordering the healers's attributes in different minhagim

texts:
In Ashkenazic Nussach the 8th blessing of the Amida, the Nussach is:
"רופא נאמן ורחמן" trustworthy and merciful.
and in Sepharadic Nussach the order is "רחמן ונאמן". I am wondering if the difference is mainly one of concept or not, and if this topic is discussed.
If someone search a M.D., i imagine that he is looking firstly for a professional, and next for human qualities.


texts:
There are certain colleges out there that have a Torah learning component to them. For example: Gemara morning Seder 10am - 1pm, then Shiur is 1-2:30, then college classes.

In a case where one isn't attending the college, is it permissible to attend shiur if the college doesn't mind non-students learning in Seder but prohibits them attending shiur?

The reason maybe it's allowed is זה נהנה זה לא חסר. Would that principle apply here? Is there other aspects that must be considered?

Recap: Is there any problem with going to a shiur without paying. Is an institution or yeshiva able to require people to pay in order to hear shiur?


texts: Is there any issue except for Dina Dmalchusa in counterfeiting money?

texts:
If someone were to find a way to make exact forgery of currency (in such a way that it would be impossible for anyone to find that it's counterfeit), would there be any prohibition to do so (except Dina Dmalchusa)?

What if you live in a country without counterfeiting rules (say a country that wouldn't mind if someone forged the currency of its enemy) as then there would be no Dina Dmalchusa?


texts: How to keep kosher in a non-observant household

texts:
Many Baalei Teshuvah (returnees to Judaism) confront various conflicts regarding their interactions with non-observant family and friends. A big one, which has not been discussed here (AFAIK), is about how to eat in other people's homes when necessary.

This is not a question on the permissibility of eating in a less-religious home, eating in a non-kosher restaurant with family, or the general mindset of being a houseguest in a non-frum home. More specifically, this is about how to practically keep kosher in a family member's house that is unquestionably unkosher.

Let's say a visiting observant Jew is in a situation where they must stay with nonobservant family for a week (or some other short period of time). How does one arrange for comfortable, kosher living? Is there any literature which spells out an arrangement convenient and simple for both parties?

For simplicity's sake, this question does not deal with keeping Shabbat.

I doubt many nonobservant family members would be interested in kashering their entire kitchen for a relative's temporary stay, but would still try to politely accommodate. Obviously, the bridgework between family or friends is a personal, subjective affair, but I'm wondering if people can provide any literature or personal account for resolving this sensitive halakhic impasse.


texts: Earliest ban issued by a sage in the torah

texts: What is the earliest source in the Torah where a leader/sage made a ban against something and people ignored what he said?


texts:
As discussed here, the Yerushalmi (Pesachim 10:1) notes that some Amoraim suffered tremendous headaches from drinking the Arba Kosos that lasted for weeks, if not months. (I'm not sure what the events are to which the Yerushalmi refers.)

  רבי יונה כדעתיה דרבי יונה שתי ארבעתי כסוי דלילי פסחא וחזיק רישיה עד עצרתה רבי יודה בי רבי אלעי שתי ארבעתי כסוי דלילי פיסחא וחזיק רישיה עד חגא

  R' Yonah, according to R' Yonah's opinion, drank four cups of wine on Pesach night, and his head hurt until Shevuos. R' Yodah, of R' Ela'i's academy, drank four cups of wine on Pesach night, and his head hurt until Sukkos.

Are we talking about a little annoying headache, or are we talking about a massive migraine? How much pain must one suffer before he can resort to a chamar medinah?


texts: Verse in Isaiah 42:7 is referring to whom?

texts:
I was asked to clarify whether the question was referring to the "agent" or "patient", and the answer is that I was asking about the agent, not the patient. In other words, I was asking whether the agent who will release the captives, etc. is Moshiach or Israel.
Isaiah 42:7 states the following: לפקח עינים עורות להוציא ממסגר אסיר מבית כלא ישבי חשך. This basically means - to paraphrase - opening the eyes of those deprived of light and rescuing those who sit in confinement and darkness (i.e., dungeon, prison). However, oftentimes, even when speaking in singular form, the verse is discussing Israel as a nation, not Moshiach as an individual person. Therefore, the question is, in this particular case, is is referring to Israel or to Moshiach? In other words, when we discuss rescuing those from darkness and confinement, etc. who are we referring to? Furthermore, if this verse/chapter is talking about Israel, are there are any others that discuss Moshiach doing similarly, and vice versa, if this verse/chapter is talking about Moshiach, are there any others that discuss Israel doing similarly?
I am asking about the agent, not the patient. In other words, I am asking whether the agent who will release the captives, etc. is Moshiach or Israel.


texts: Why did the "Jews" separate from their wives 3 days before Matan Torah?

texts: If a Jewish Man has intimate relations with his wife, and then the seed escapes the woman's body she becomes known as a Paletes Shichvas Zerah. Now, if that occurs within 3 days she becomes Tamei. If the seed escaped after 3 days then she's Tahor and it's fine. However, if she has intimate relations with a Goy, then she never becomes Tamei no matter when the seed escapes from her body. Being that the reason why men would separate from their wives 3 days before Matan Torah, it makes zero sense to say they had to, because, they weren't Jewish anyways! So what's the pshat?


texts: When did the use of Rashei Tevot, Heh Kuf, הק׳ in writings, books, letters, etc., begin?

texts:
Perhaps I'm among the last to have found this out, but it took me quite a while to understand why, in a signature, the name was preceded by a הק׳. The Ozar Rashei Tevot book has 31 different interpretations and this one is at position #28, meaning "hakatan." A good friend who obtained his Smicha in Czechoslovakia explained that in "that part of the world" people would humbly sign their letters, books, etc., as being "hakatan" הקטן even if they were gedolim.

My question is:  When did this practice start and how widespread is it?


texts: What did Hamechaber mean by "personal property" in Hilchot Tzedaka?

texts:
SA Y"D 249:

  כמה חייב ליתן [לצדקה] וכיצד יתננה:
  שיעור נתינתה ... עד חומש נכסיו מצוה מן המובחר ואחד מעשרה מדה בינונית.
  וחומש זה שאמרו שנה ראשונה מהקרן
  מכאן ואילך חומש שהרויח בכל שנה:

  The amount of charity one should give is as follows: ... a fifth of one's property is most laudable. To give one-tenth is the average disposition. ... When they said a "fifth" they meant a fifth of the property the first year only and a fifth of the profits in succeeding years.

What did Hamechaber originally mean by "a fifth of the property the first year" -

what's the 1/5 of which property?
the first year of what?

Note: I don't ask about the current Halachic trends.


texts: Can one run a surveillance Camera on Shabbos?

texts: Is there any prohibition in having surveillance cameras operating on Shabbos? If not, why is is any different to filming a Bar-Mitzva, etc?


texts:
I have learned (don't remember sources offhand) that raw food is not preferable for mishloach manos, because it isn't edible.

I was wondering if the same would apply to giving frozen food as mishloach manos.

My reason for wondering is that, on the one hand it would be the same as raw food in that the recipient cannot eat it as it is received. But on the other hand, he doesn't have to do anything to it to make it edible - just wait and it will be edible.

My question is both if it will defrost by the end of the day of Purim or even if it won't.

I already asked my Rabbi and got my answer, so this isn't a practical question - I am only interested to try and find sources who discuss it. My googling attempts came up dry.


texts: When I wake up before Alot Hshachar and won't go back to sleep, what can/can't I do?

texts: If I wake up early in the morning, like any time from 2am to 6am, before Alot Hashachar, and I'm pretty sure I'll start my day and not go back to sleep, at least not before a possible afternoon nap, what can I do in terms of hand washing, birchat hashachar, birchat haTorah, learning Torah, drinking something, doing exercise, and eating a snack or a meal?  I'm never sure what to do, and I end up neither eating, drinking, nor learning Torah until after the time to say brachot, or even until after netz.  I'd prefer to use these quiet, early hours to learn Torah or work on my religious studies and religious research than to read secular material or watch videos or clean the house, if I can, so I'd really like to know what is permissible.  Thank you so much for this site and for your help.


texts: תֹּאכַל Versus  יֵאָכֵל

texts:
Why does the Posuk from one posuk to the Next change the word for eating they could have both said יֵאָכֵל?

Also why in one Posuk is it spelled  מַצֹּת and the next posuk מַצּוֹת?

Posuk Vov:

שִׁבְעַת יָמִים תֹּאכַל מַצֹּת וּבַיּוֹם הַשְּׁבִיעִי חַג לַי־הֹוָ־ה

Posuk Zayin:

מַצּוֹת יֵאָכֵל אֵת שִׁבְעַת הַיָּמִים וְלֹא יֵרָאֶה לְךָ חָמֵץ וְלֹא יֵרָאֶה לְךָ שְׂאֹר בְּכָל גְּבֻלֶךָ


texts: PTIJ: What dummy is the Gemara referring to?

texts:
We find in many places throughout shas we find the words of

היכי דמי

I was always confused by this statement. Who is this dummy, and why is the Gemara mentioning him?
Thanks.

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


texts: Why isn't walking through a metal detector allowed on Shabbat because of pikuach nefesh?

texts:
I saw a few weeks ago that there are no security checks at the Kotel for religiously dressed Jews on Shabbat. This is to avoid having to walk through a metal detector, apparently.

My question is, why doesn't the metal detector fall under pikuach nefesh? The purpose is literally to save lives from the potential of a terrorist attack. As written in this Q&A:

  Rav Neuwirth cites Pri Megadim (328:6) who writes that this is the case even in a case of possible danger to life.

Please provide sources as to the halacha and reasons behind it.
I'd also be curious to know of any special cases -- such as if it's ordinarily assur but allowed if it's the only way into the only shul in town, for example.


texts:
I notice that many of my fellow Jewish friends prefer to say "Hashem".

I understand that it is sin to say G-d's name in vain, but what about in a sacred way of awe and worship?


texts: Why "בשלמא לרבי יוחנן" on שבת דף סט ע״א?

texts:
Various types of m'lacha (labor) are forbidden on the sabbath, and the punishment is a particular form of death called kares (if the perpetrator doesn't get killed by a human-run court). However, if the act was done in sh'gaga (error), the perpetrator need only repent and bring an animal offering to the Temple in Jerusalem. The Talmud Bavli, Shabas 69 amud 1, cites a dispute between Rabi Yochanan and Resh Lakish as to what is considered a sh'gaga in this regard:

Rabi Yochanan said: whereby he erred about kares [thinking there is none at stake] — even though he was deliberate about the prohibition. [That is, even if the perpetrator remembers the act he's doing is prohibited, but has forgotten about the kares entailed, he won't get kares and needs to offer the animal.]
And Resh Lakish said: [it's not sh'gaga] until he errs about the prohibition and the kares. [That is, he must have forgotten not only about the kares entailed but about the prohibition altogether for the act to be considered to have been performed in sh'gaga.]

Very well. Further along, there's an attempt to prove Rabi Yochanan correct. The Talmud cites a mishna as implying that if one does all thirty-nine categories of m'lacha in one instance of error, he must offer thirty-nine animal offerings. The Talmud then comments that the error in this case must be one of sh'gaga with respect to each m'lacha, and not one of forgetting about the sabbath altogether (because we know from elsewhere that, in the latter case, one would offer only one animal). That is, this person who is bringing thirty-nine animals to the Temple remembered, when he did his crime, about the sabbath — but erred about every single one of the categories of m'lacha.
Consider the oddity of this case. He knew about the sabbath, but — according to Resh Lakish — forgot that planting is forbidden, that dyeing is forbidden, that kneading, that weaving, that shearing are forbidden, and he did every one of those and thirty-four more, and must therefore offer thirty-nine animal offerings.
Is this even possible? What, after all, is "knowing about the sabbath" if not knowing about at least one of its prohibitions?
That last is the very argument the Talmud uses to prove Resh Lakish wrong.[1]
This is how it does it:

According to Rabi Yochanan…, one can find [a case where the person forgot every m'lacha but remembered the sabbath]: for example, that he knew about the prohibition of sabbath [but not the kares]. But according to [Resh Lakish], how did he [forget every m'lacha but] know that it was the sabbath?

Now here's my question: I don't understand that "According to Rabi Yochanan…" bit. According to Rabi Yochanan, just as according to Resh Lakish, we're looking for a case where the person had sh'gaga with respect to each m'lacha but not with respect to the sabbath altogether. But according to Rabi Yochanan this sh'gaga can be forgetting about the kares alone. So he had sh'gaga about each m'lacha, forgetting it has kares and perhaps forgetting it's prohibited altogether, but not about the sabbath. No sh'gaga about the sabbath! That means he didn't forget even about the kares. He knew there was kares for a sabbath violation, but forgot about every m'lacha. How can that be? The same way the case is seemingly impossible according to Resh Lakish, isn't it seemingly impossible according to Rabi Yochanan? What, after all, is "knowing about kares for the sabbath" if not knowing about kares for at least one of its prohibitions?

[1] It immediately refutes the argument by finding another aspect of the sabbath one can know about, besides one of the prohibitions.


texts: Example of Solomon's 3000 parables or 1005 interpretations

texts:
As cited here, Rashi on I Kings 5:12 states:

  In the Medrash Aggada [we find Solomon’s great wisdom enabled him] to say three thousand allegories in each sentence of the Torah, and in each of the allegories one thousand and five reasons.

Is there an example for either listing 3000 parables for a given verse or listing the 1005 interpretations for a given parable?


texts: Although I was baptised as a Christian, I feel a strong sense of connection to Judaism and would like to use the Mikvah. I understand that some people believe there is no point/need because I am not Jewish (nor married) and therefore it has no meaning, however, I would still really like to visit one one day. I feel like I need to fill this spiritual void within myself. Is this permissible?


texts: I vaguely remember learning not to give Tzedakah to strangers for fear of deception?

texts: I remember being taught that since there are people who willingly deceive others by pretending to be impoverished so that they will trick others into giving them Tzedakah, lends the public permission not to be obligated to give Tzedakah whenever asked (except for Purim). Does anyone know the source or have I misunderstood something.


texts: Do we assume a Bris or Pidyon has been done?

texts:
If I adopt a 3 year old whose paperwork indicates that both parents were Jewish (but I cannot contact them or get further information about their religiosity) and he was an only child, do I assume that any circumcision apparently done was a bris or was just a medical circumcision, or do I assume that a pidyon haben had been performed?

Is there a difference between the assumptions or the obligation between the two mitzvot?

Because there are conditions under which even an only child does not get a pidyon (a previous miscarriage or a c-section delivery) would I err on the side of not performing one? But since I need to ensure that a Jewish child has a bris, would I err on the side of (at least) hatafas dam bris (which, if the child had already had a bris, would lead to a bracha levatalah (or can one do a bris l'shem mitzvah without a bracha?))?


texts:
Partially inspired by this question, though substantively different (I hope).
There are many sites on the internet which contain pirated media (eg tv shows, movies) those sites allow anyone to view this pirated media by playing the video the same way you would play a YouTube video. The actual media is not hosted on the viewer's computer. Would there be halachic grounds to permit someone to view this kind of media? Would it matter if the viewer would not otherwise pay for the same media if it was not available through a pirated source?

Note: I am not interested in the ethics of such behavior or how it may contravene the laws of the land, this is a purely theoretical halachic question.


texts: Not davening the musaf of Rosh Chodesh on Shabbos Rosh Chodesh

texts:
If someone by mistake didn't say atah y'ztarteh (the special tefillah we say by musaf on Shabbos that is also rosh chodesh) and instead davened a regular musaf on shabbos rosh chdoesh, what's the din b'dieved?

I once heard that if someone davened a normal musaf on SHabbos Chol HaMoed Pesach they would be yotzee b'dieved since in musaf we say "musafim c'hilchasem" in a normal musaf of Shabbos it implies all musafim, even that of the yom tov. Perhaps so to here, even that of Rosh Chodesh.

Is this true? What's the din b'dieved in the original question? Who speaks about this? What other proofs could there be one way or another?


texts: Graphology - sources that permit or forbid it

texts: I saw a orthodox Jewish newspaper that has a column on graphology. Are there any sources that discuss graphology, pro or con? Is it hocus pocus? Is it similar to palm reading?


texts: Mitzvos from the 613 that are not included in the Ten Commandments

texts:
The Chasam Sofer to parshas Nasso says (Toras Moshe I, ד"ה ושמו שמי) that it is known that even though the Ten Commandments contain all the 613 mitzvos (see Rashi and here), the three mitzvos that were first commanded are not included. These are (1) pru urvu/be fruitful and multiply (2) milah/to circumcise one's sons (3) not to eat from the gid hanasheh/sciatic nerve.

I personally have never heard of this idea. Who says it, besides the Chasam Sofer?

I checked to see if Rav Saadya Gaon, who lists how the 613 are included in the 10 in his poem known as Azharos (see link above), excludes these three. I also used Rav Perla's commentary on Rav Saadya Gaon's list of mitzvos.

Pru Urvu:

Rav Perla points out (Aseh #69, Volume I p. 281) that Rav Saadya Gaon doesn't even count the mitzvah of pru urvu in his list of mitzvos, let alone put it in his Azharos. Rav Perla however holds that Rav Saadya holds like the Rosh (Kesubos 1:12), that there's no mitzvah of kiddushin. Rather, kiddushin is just a possible means to fulfill one's mitzvah of pru urvu. Therefore, he explains the mitzvah that Rav Saadya counts (in the dibbur of לא תנאף) which sounds like kiddushin to be referring to pru urvu.

Milah:

Rav Perla points out (Aseh #31, Volume I p. 176) that Rav Saadya counts milah in his Azharos under כבד.

Gid HaNasheh:

Rav Perla didn't mention that the sciatic nerve wasn't included in the Azharos, and I didn't double check to confirm.


texts: How should a shul determine its hashkafa? Is it the hashkafa of the community at large, or the rabbinate - even if they do not always seem to be identical?


texts: Selichos in Shachris Mussaf and Mincha of Yom Kippur

texts: The Tur O.C. 620 quotes from his father the Rosh (Yoma siman 19, 20) various practices about saying Selichos on Yom Kippur. These are quoted from Geonic responsa and from the Raaviah. Yet almost no one says them, and no machzorim print them. The few communities that do say them hand out booklets. When did the practice of saying selichos on Yom Kippur stop?


texts: Can you acquire land merely by using it?

texts:
The mishna in Kiddushin 26a talks about how one acquires property.  It considers two cases, property that can be used for security (collateral) and property that can't.  Land is in the first category.

It says that for items in the first category, one acquires the property by money, deed, or hazikah ("or", not "and").  I understand from the notes in my edition (Soncino) that hazakah means using the land in some way -- plowing the field, for example.

This made me wonder about adverse possession, a secular legal concept that if you publicly use property long enough without anybody objecting, it's yours, even if you can't show proof of a transaction.

This post at DIN Online says that halacha does not have the concept of adverse possession.  It also goes on to say that real estate is acquired only by proving abandonment and by kinyan.  It doesn't cite any sources.

We don't go to the mishna for halacha, I know, and I'm missing a lot of context.  But I'm curious about the contradiction.  Per halacha can one acquire property through use, without kinyan, deed, or money?  If so, what are the general parameters (time limits, etc)?  If not, on what is the halacha based?

(My gut feeling is that adverse possession isn't consistent with torah, but I'm seeking something more reliable than that. :-) )


texts: I'm a Christian and I've seen and been constantly exposed to our common view of angels. That said I like Matisyahu who draws from a different culture based in Judaism rather than Christianity. In his music video Sunshine a little girl is featured as something spiritual perhaps an angel. Is this what you all think angels look like? Do you have any drawings or paintings?


texts:
There are statements on the web, for example from Star K, to the effect that an induction cooktop cannot be used on Shabbat. My question: are those statements outdated?
Consider this:
One could purchase an induction cooktop that has a timer. There are even brands that have a separate timer for each element. Before Shabbat, set a timer to turn the element off, say, after 45 minutes (to coincide roughly with the start of dinner). Place a pot (e.g., of soup) on the hot element before Shabbat starts. Wait until the element turns off, and voilà -- you can now retrieve the pot and its contents. Does that make sense? Granted this is a very limited Shabbat use (only Friday night), but would the described use of induction cooktops on Shabbat be halachically permitted?
Would the following be a halachic issue in the above situation? if you set the timer too late, and it does not turn off when you're ready to eat, you might be tempted to remove the pot with the induction element still on.


texts: Yaakov famously blesses Ephraim and Menashe but who tells Yosef to bring them to their grandfather?  It doesn't seem that this would be a natural thing to do as they are not Yaakov's sons.  Does someone tell Yosef to do this?


texts: Why is נַעֲרָ sometimes marked as a keri uketiv and sometimes not?

texts:
The word נַעֲרָה na'arah (girl, maiden, young lady) is almost uniformly spelled in the Torah in the form נַעֲרָ, without the concluding heh.
However, it seem that it is marked as an instance of keri uketiv only in some places, but not in others.
For example, the Leningrad Codex has Devarim 22:15 (emphasis mine):

וְלָקַ֛ח אֲבִ֥י הנער הַֽנַּעֲרָ֖ה וְאִמָּ֑הּ וְהוֹצִ֜יאוּ אֶת־בְּתוּלֵ֧י הנער הַֽנַּעֲרָ֛ה אֶל־זִקְנֵ֥י הָעִ֖יר הַשָּֽׁעְרָה׃

marked as keri uketiv (along with other instances of the word in that and subsequent passages). (See here for a facsimile of the relevant page in the codex.)
However, when it comes to Bereishit 24:16 (and subsequent instances in that passage) we find (emphasis mine):

וְהַֽנַּעֲרָ֗ טֹבַ֤ת מַרְאֶה֙ מְאֹ֔ד בְּתוּלָ֕ה וְאִ֖ישׁ לֹ֣א יְדָעָ֑הּ וַתֵּ֣רֶד הָעַ֔יְנָה וַתְּמַלֵּ֥א כַדָּ֖הּ וַתָּֽעַל׃

without an indication that this is keri uketiv, even though the word is written and read the same as in Devarim. (See here for a facsimile of the relevant page in the codex.)
What is the reason for this discrepancy?


texts: What is it about egg matzos that makes them forbidden to Ashkenazim?

texts:
On boxes of Manischewitz Egg Matzos, you will find markings that say "Kosher for Passover" and also "According to Ashkenazic practice, all egg matzo may be eaten only by the young, infirm, or aged.  If you are of Sephardic ancestry, consult your rabbi."

I assume since these say "Kosher for Passover" that the water and time restrictions were observed.  I do not think they are chametz or kitniyot so what is it that makes them unacceptable?  To be clear, I am not looking for an excuse to use them for the seder, I just want to understand the reasoning behind the restriction.

In case it is useful, the ingredients list says:  Passover wheat flour, whole eggs, and apple cider.


texts: An interpretation of Shimon's "silence" in Pirkei Avot

texts:
In Chapter 1 of Pirkei Avot it's written:

  "17. Shimon his son said: All my days have I grown up among the wise and I have not found anything better for a man than silence. Studying Torah is not the most important thing rather fulfilling it. Whoever multiplies words causes sin."

I wanted to know, an explanation, of what exactly is this silence. And if there is somewhere else that might mention this kind of silence.
I mean, is it like a contemplative silence? A meditation? Or listen rather than say, implying you would say "wrong" things? Hence, sin?


texts: Are you allowed to remove a mouse trap with a mouse on it on shabbos?


texts: Source for Baal Shem Tov's advice to parents with troubled teen - "Love him more"

texts:
The story is related about a father whose son was becoming increasingly disinterested with Yiddishkeit and moving ever closer to going off the derech. He went to seek the advice of the Baal Shem Tov, who upon hearing the man's plight, told him simply to 'love him more'.
I have seen this story in multiple places (here, here and here) and is regarded as a very powerful tool in Kiruv (outreach), a way of approaching those who are disengaged with Judaism and seeking to leave the fold.
Does anyone know if this story is related in any seforim as I would like to quote it from a proper source. I appreciate, given the period that the Besht lived, it would be a much later rabbinic source.


texts: Does anyone know where I could get a bekishe online besides eBay? I need it to be online because I don't live anywhere near a place where I could normally go to a physical store for one.


texts: Is a person endangering others always* a Rodef?

texts:
Does a person endangering others inherently* have a Din of a Rodef?

Related: Is a speeding driver who causes damage exempt from paying due to his status as a Roidef?

*Leave aside for purposes of the question someone acting out orders of a proper Beith Din or a soldier in combat.


texts: What defines a "בהמה" (also "חיה") for the application of kosher-animal indicators?

texts:
As discussed in *Asher Bamayim* (אשר במים) in kashrus halacha,  *Tzomeach* (צוֹמֵחַ) in kashrus halacha, and *Of* (עוֹף) in kashrus halacha, there are different rules used to determine the kashrus status of different animals, notably split hooves and chewing cud for animals (Devarim 14:6), fins and scales for fish (Devarim 14:9), special wings, feet, and antennae for grasshoppers (Mishna Chullin 3:7; note also that it must be called "grasshopper").

How is a given species determined to be an animal (בהמה or חיה; which I'm pretty sure have the same rules of identification as a kosher species), as opposed to fish or locust, so that we know that we should identify them as a kosher species by the rules of בהמה\חיה, as opposed to any other set of kosher rules (fish, locust, etc.)?


texts: can a very poor Jew have relations with his wife?

texts:
i see that relations are forbidden if their is no Kesuba
and i understand that a Kesuba is a lien on the property of the husband

theoretically, can a husband have relations with his wife if he has less property then the minimum necessary for the kesuba

minimum of the kesuba seems to be: 1 mana/2 mana (for Sifardim 60/120 gram (today $33/$66), for Ashkenasim (maybe not minimum) 60/960 gram (today $33/$528))?


texts: How far can one go with Purim Torah?  Can one descend into heresy, so long as it is known that one is not serious?


texts: Are there any known halacha- or responsa- sources that deal with the permitting or prohibiting of trimming eyebrows during Sefira? I'm wondering if eyebrows fall into the "regular" category of haircut prohibition during Sefira or if perhaps eyebrow trimming is somehow halachically different from a regular haircut and therefore permitted.


texts: Is a non-virgin permitted to cover her hair?

texts: I have always heard that unmarried women, meaning virgins, do not have to cover their hair. Yet I have also heard that unmarried women who are not virgins should cover their hair. What sources support this claim? And if that is the case why is it not kept?


texts: A widow using her deceased husbands semen to conceive?

texts: If a husband has some of his semen frozen/saved and then dies, what halachic and hashkafic issues have to be addressed when deciding if his widow is allowed to/can/should use that semen to become pregnant? Does anything change if the husband was a Cohen?


texts: It is known that one's not allowed to learn on tisha b'av; what is the halachic status of using this site on tisha b'av?


texts:
If one came late to davening and he can not make tefila betzibur as he won’t have time to get up the amida with th congregation, he should say the amida together with the chazzan (SA OC 109:1).

Does the individual recite the kedusha and the birkhat kohanim together with the chazzan as well?


texts: Can you respond to קדושה if you are not already done with your own ש''ע? I heard that you can if you are past a certain point after שים שלום/שלום רב. I just want to know if that's true and, if so, exactly what point in the ש''ע must you have passed?


texts: Where does the Zohar hold the nefesh resides?

texts:
According to the Tanya, the part of the soul called "nefesh" resides in the heart (specifically in the left side of the heart):

  והנה מקום משכן נפש הבהמית שמקליפת נוגה בכל איש ישראל הוא בלב בחלל שמאלי שהוא מלא דם וכתיב כי הדם הוא הנפש (Tanya ch. 9)

According to the Nefesh HaChaim, the part of the soul called "nefesh" resides in the liver:

  כי הדם הוא הנפש שהנפש שורה ומתלבש בדם האדם ולכן עיקר משכנה בכבד שהוא כולו דם (Nefesh HaChaim 1:14)

Note they are both discussing the nefesh of "כי הדם הוא הנפש"

My question is, which one of these (if either) is expressed in the Zohar? As far as I understand, both works claim to be based on the ideas of the Zohar.


texts: Should one recite Mourner's Kaddish between the daily Psalm and Psalm 27?

texts:
I've seen different activities done in two Nusach Ashkenaz shuls at the end of SHacahrit between 1 Elul and Shmini Atzeret.

One shul says two Mourner's Kaddish - one after the daily Psalm and another after Psalm 27.

Another says the daily Psalm, then Psalm 27 with one Kaddish at the end.

Is there any correct way, or are both acceptable? Why would there be a debate on this? Is there any support for either custom?


texts:
My friend said he wouldn't marry multiple wives even though it is allowed because he didn't want to be "put in a harem." Personally, I don't see what's so bad about being put in a harem. I actually think I would like it. So what is so bad about a harem-- or, more likely, what is my friend's problem??

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


texts: Can you use one instance of hand washing for two different things?

texts: Can you use one instance of hand washing, say after leaving a beis hakvaros, to cover you for another, say using the bathroom?


texts: Can Pesach Mitzvot be performed before sunset?

texts:
I had an argument with a friend about when you can perform the Pesach seder mitzvot of eating a kezayit of shmurah matzah and drinking four glasses of wine (beginning with kiddush).

My friend said that you must wait until after sunset to say kiddush and eat the kezayit of matzah since these mitzvot remind us of the exodus from Mitzrayim. Therefore, these mitzvot must be performed at the time the Jews left Egypt, after sunset following the day of the 14th of Nisan.

I said that this is true, unless you choose to bring yom tov in early (earlier than sunset). I rationalized that, just as with Shabbat, once you bring in yom tov, you can perform kiddush (even if before sunset). And, when you get to the part of the seder to eat Matzah, you can also fulfill this obligation as well.

So the question is, if you choose to bring in yom tov early, do you still have to wait until sunset to start the seder and say kiddush (fulfilling the obligation of drinking the first of the four cups of wine)? Similarly, if you bring in yom tov early, do you nevertheless have to wait until sunset to eat matzah?


texts: What are the names of  angels mentioned in Jewish scriptures ?


texts: Do I have to be certain that there is a God?

texts:
Does the Torah require me to believe/know that God exists based on premises that I consider to be and reason to be certainties? Is it proper or even just ok to believe that God exists based on uncertainties?

To clarify- the position of uncertainty I'm entertaining is to say that although I am not certain that God exists and is One and interacts with the world etc. (in the way that I'm certain of other things), nevertheless I'm willing to decide to accept the proposition for many different not totally convincing reasons.

To clarify a bit further- I will not be left with doubt. I'm not unsure if God exists. I believe that God exists, but my belief is based on a decision to accept the proposition that God exists based on an uncertain chain of reasoning.

(I know that it seems like I'm double talking, but I don't think that I contradicted myself.)

Is this position explicitly discussed?

(The impetus for my asking this is a youtube video of Moshe Halbertal discussing Faith in which he seems to advance such a concept based on R Chasdai Crescas and William James. It's at approximately the 20 minute mark.)


texts: Taking three steps back after every Kaddish

texts:
The reasons for taking three steps back and bowing in different directions after one's personal Shemoneh Esreh and for the Chazan towards the end of Kaddish Tiskabbel are provided by poskim (see sources cited in this answer and in this one).

What I don't understand however, is the why these conducts are practiced during Kaddish Yasom and Kaddish D'rabbanan (as well as Kaddish at a graveside/siyum), as we are not "taking leave" of God after these Kaddishim, nor do the Kaddishim correspond with the Tamid offerings?


texts: Does the Conservative Movement uphold restrictions on marriage for Kohanim?

texts:
Does the Conservative Movement restrict kohanim from marrying divorcées and converts according to halakha?

I have never heard of this coming up for Conservative Jews and most Conservative Jews that I know have never heard of this halakha, which implies that it's not enforced (though I don't know any Conservative kohanim well, so maybe the people I know don't know about this halakha because it's not relevant to them).

If the Conservative Movement does not enforce this halakha, why not?


texts: With reference to Lev 23:22, what was the equivalent act of kindness for those with no harvestable produce?

texts:
The question "Why mention the ger in Lev 19:10, 23:22?" references Vayikra 23:22 and quotes from it:

  When you reap the harvest of your Land, you shall not completely remove the corner of your field during your harvesting, and you shall not gather up the gleanings of your harvest. [Rather,] you shall leave these for the poor person and for the stranger

The referenced question deals with the identity of the recipient of kindness. This question relates to how people followed this instruction if their work didn't produce something edible or harvestable.

As I understand the passage, the intent is to extend kindness to the poor and the stranger (which I take to be migrants/sojourners, in a position somewhat similar to that of the Israelites in Egypt prior to the Exodus). From a simple reading of the passage, I infer the following:

the farmer (for want of a better term) deliberately avoids expending effort to achieve a 100% harvest;
the farmer does not expend effort to identify or assist the gleaners (again, for want of a better term) with harvesting;
the gleaners expend their own effort to gather what they need from the farmer's land after the farmer has completed the (primary) harvest.

The intention appeared to be that when one had 'increase' (profit, harvestable gain, etc), some of that increase should be shared with the poor and the stranger.

My question is this:

for someone whose 'increase' or 'profit' wasn't harvestable (say, a craftsman, doctor or an engineer), how should they follow this law?

For simplicity, let's assume the person's role in the company is 'business owner', in a similar position as the passage's owner of the land. I wouldn't expect a carpenter, for example, to make a chair and leave it for someone to take. Would he make cash donations to the temple instead?

On the matter of effort expended by whom, it isn't practical to talk about 'gleaning' cash. Did the temple authorities play a role in facilitating the helping of the poor and the stranger? If so, were the poor and the stranger expected to expend any effort in the process of acquiring aid (analogous to the effort required in gleaning in farms to acquire grain or fruit etc)? Perhaps taking the cash to the market to make their own purchases was the analogue. In any case, the focus of my question is the part highlighted in bold above.

My interest in this question is as someone "interested in knowing more [about Jewish law and tradition]" (cf the Mi Yodea tour and FAQ). Apologies in advance if the tags I chose for this question aren't the most suitable - please feel free to edit them. Thank you for reading my question.


texts: A Lubavitch custom of reciting zecher and zeicher in "Ashrei"?

texts:
My cousin, a Lubavitcher, says both zecher and zeicher (that is, both זֶכֶר with a segol and זֵכֶר with a tzeire) in "Ashrei". I noticed this when I visited him a good few years ago, and assumed it was minhag Lubavitch. In the intervening years I've prayed a bit more in Lubavitch synagogues and have never noticed anyone doing the same, so finally got around to asking my cousin why he does so. He replied that, although it's not in any Lubavitch sifrei minhag, the last Rebbe did it, so he does it.

My question is: Is he right that the last Rebbe did it? If so, is that a good enough reason (from the perspective of a Lubavitcher) to do the same? If not, why might someone; alternatively, if so, why doesn't every Lubavitcher?


texts: Separating Torah study from Hebrew study

texts:
I once heard there is a requirement to separate learning Hebrew from the learning of Torah; that there is an assur on doing basic Hebrew learning based on what one wants or has to study in the Torah at that time.
Does such a prohibition exist?
To formulate the same thing positively:
Is there a requirement to use any sources but the written Torah to learn the language of Torah, and more specifically, any requirement to use secular or modern Hebrew texts?


texts: Are there any restaurants in Israel (or other) that have a hechsher endorsing the preparation and eating of locusts in their restaurants?


texts:
I'm Sara Gittel from the Shtetl and I just got back to my home with my freshly shechted chicken that I had brought to our local Shochet. I seem to have forgotten though how to salt it. Can please you explain to me what I should do? Thanks!

In all seriousness, though, salting meat was something the vast majority of our great-grandmothers learned at home on Friday mornings. Today very few Jews do it themselves. Can someone explain what needs to be done, as if they were talking to Sara Gittel?

Everyone should of course CYLOR before relying on this if they ever need to salt meat themselves, but I think it is still quite informative to have a feeling for what went/goes on.

Please cover the whole process of salting an entire chicken at home, including different opinions when necessary, but focusing on the more conclusive rulings. An ideal answer will read like a hands-on guide.


texts: Must the Purim feast take place in a location where it's Purim?

texts:
Somebody who is obligated to keep Shushan-Purim (on 15th Adar); must they eat the Seudat Purim in a location where Shushan Purim is being celebrated?

In other words, on Shushan Purim, can a Yerushalmi go eat his Purim Seuda in Netanya?

I can't think of a reason why not, since the Seuda is an obligation on the person, not on the location. Yet I cannot find anybody who specifically mentions it. (I've searched the Shulchan Aruch, Kitzur SA, Aruch HaShulchan, Kitzur Yalkut Yosef.)

However, somebody mentioned that maybe there's a lack of Simchat Purim if it's not Purim.

The same question & answer would apply to Mishloach Manot and Matanot L'Evyanim, I assume.

For Megilla reading it seems clear in Halacha (סימן תרפח:ה ) that you read in the location you are in:

  בֶּן עִיר שֶׁהָלַךְ לַכְּרַךְ, אוֹ בֶּן כְּרַךְ שֶׁהָלַךְ לָעִיר, אִם הָיָה דַּעְתּוֹ לַחֲזֹר לִמְקוֹמוֹ  בִּזְמַן קְרִיאָה (שֶׁל י''ד) וְנִתְעַכֵּב וְלֹא חָזַר, קוֹרֵא בִּמְקוֹמוֹ; וְאִם לֹא הָיָה בְּדַעְתּוֹ לַחֲזֹר אֶלָּא לְאַחַר זְמַן הַקְּרִיאָה, קוֹרֵא עִם אַנְשֵׁי הַמָּקוֹם שֶׁהוּא שָׁם

I'm looking for a source, either way, or else for a good reason why the Yerushalmi should have his feast in a walled city.


texts: Which Hoshana teffilot and Musaf Korbonos go with which days in Israel?

texts:
I have an Artscroll siddur which lists the different Hoshanos to say on which days of Chol Hamoed
Sukkos in America, and also in the Musaf which korbonos to say for each day, but it seems to be counting the days of Chol Hamoed starting after two days of Yom Tov as is kept in America, but I am wondering if Chol Hamoed starting a day earlier in Israel affects which Hoshanos and Korbonos in Musaf are said.
For instance, it lists the Hoshanas for this year as beginning on Monday
with אערוך שועי, then on Tuesday אבן שתיה, then Wednesday אל למושעות, and Thursday אדון המושיע, but there must have been something for Sunday in Israel.
Korbonos in Musaf for the first day of Chol Hamoed are listed as beginning וביום השני.
Thanks!


texts: How does halacha treat "psychological damage"?

texts:
Is "psychological damage" a notion that is accepted in Jewish law -- that is, the notion that, beyond physical harm, financial cost, loss of income, etc., there is damage to mental health?
The Mishna [Baba Kamma 83b] tells us that one who injures another becomes liable for five things:  damages, pain, medical expenses, loss of livelihood, and mental anguish (sometimes translated as humiliation or indignity): מתני׳ החובל בחבירו חייב עליו משום חמשה דברים בנזק בצער בריפוי בשבת ובושת.
How, exactly, is that last one interpreted in halacha?  Examples?  The Mishna appears to begin with a physical injury ("one who injures another").  Is that the case (that is, if the offender is only guilty of stealing, does the mishna apply)?


texts: Candle for Havdalah during Kiddush of Chag Saturday night

texts:
During the special Kiddush/Havdallah recited on a Saturday night Chag, acronym Yakneha"z, we make a bracha on the havdalah candle. Normally the Havdalah candle has to be a "torch" consisting of two or more wicks.

Is two wicks required in the Yakneha"z situation? If so, how does one achieve that given the technical difficulties including the Yom Tov prohibition on extinguishing flame.


texts:
Are men and women permitted to shave pubic hair during sefira?

(Obviously only regarding a situation in that it is already permitted for the subject to shave his/her pubic hair during the year)


texts: Showing support for jewish community by publicly wearing a Kippa while not being jewish?

texts:
I'm a German and I have been wearing a couple of times a Kippa in public on dates of significance to holocaust. For example on September 1st when wearing Star of David was made mandatory.

Is that way of showing support actually okay or considered (religiously) inappropriate?


texts: Egg shell and pottery for a dead person?

texts:
A Shabbat guest told me that he had heard that there is a custom to put a cracked egg shell on a dead person's eyes and a piece of pottery in the dead person's mouth prior to burial.

I'm completely unfamiliar with this custom if, in fact, it is one. My guest didn't recall where he had heard this, and, of course, I couldn't confirm this either way.

Is there such a custom, and, if so, what is its origin?


texts: Why ban Lulav on Shabbos in places with eruvin?

texts: Being that many people carry on Shabbos due to established city - eruvim, why shouldn't they take the Lulav on Shabbos if they are already carrying their tallis and other objects?


texts: Has the minhag regarding weddings during the Omer changed recently?

texts:
My father in law was a musician. He explained that other than Lag Ba'Omer and beginning 3 days before Shavuot, there were no weddings at all during the Omer. Even though, there are two versions of the Omer mourning period, apparently, anyone who wanted to plan a wedding after Lag Ba'Omer or betwwen the end of Pesach and Lag Ba'Omer respected the other custom and didn't make weddings. (This was his reasoning - can't vouch if that reasoning is true or not.)

I noticed during the past 15 - 20 years, that weddings have been popping up not just on Lag Ba'Omer, but during the days afterwards. My understanding is that for those for whom the mourning ends at Lag Ba'Omer, this is not a problem. But, I am curious as to what and why things changed from what it was.


texts:
In certain prayers, the congregation interjects the word Amein after certain words/phrases. In The Ya'aleh V'yavo, I hear it in the last section, amidst these three statements

  זָכְרֵנוּ ה' אֱלהֵינוּ בּו לְטובָה. וּפָקְדֵנוּ בו לִבְרָכָה. וְהושִׁיעֵנוּ בו לְחַיִּים

I also hear it on Rosh Chodesh, during Musaf (here, page 12).

And I recall it on Shabbat/Rosh Chodesh in Musaf

  רְצֵה בִמְנוּחָתֵנוּ וְחַדֵּשׁ עָלֵינוּ בְּיום הַשַּׁבָּת הַזֶּה אֶת הַחדֶשׁ הַזֶּה. לְטובָה וְלִבְרָכָה. לְששון וּלְשמְחָה. לִישׁוּעָה וּלְנֶחָמָה. לְפַרְנָסָה וּלְכַלְכָּלָה. לְחַיִּים וּלְשָׁלום. לִמְחִילַת חֵטְא וְלִסְלִיחַת עָון

Finally, I think it is said at the end of Birchat Hachodesh

  יְחַדְּשֵׁהוּ הַקָּדושׁ בָּרוּךְ הוּא עָלֵינוּ וְעַל כָּל עַמּו בֵּית יִשרָאֵל בְּכָל מָקום שֶׁהֵם. לְטובָה וְלִבְרָכָה. לְששון וּלְשמְחָה. לִישׁוּעָה וּלְנֶחָמָה. לְפַרְנָסָה טובָה וּלְכַלְכָּלָה. לְחַיִּים וּלְשָׁלום. לִשְׁמוּעות טובות. וְלִבְשורות טובות. בחורף - וְלִגְשָׁמִים בְּעִתָּם. וְלִרְפוּאָה שְׁלֵמָה. וְלִגְאוּלָה קְרובָה

I don't know if there are other instances (or other holidays) in which this practice finds a home. If I have forgotten any, apologies.

I am not sure where this practice originates but I'm wondering why it ISN'T the case in other situations where a litany of wishes is used. Specifically, at the outset of Birchat Hachodesh, I don't recall that the word Amein is said by the congregation

  וְתִתֶּן לָנוּ חַיִּים אֲרוּכִּים. חַיִּים שֶׁל שָׁלום. חַיִּים שֶׁל טובָה. חַיִּים שֶׁל בְּרָכָה. חַיִּים שֶׁל פַּרְנָסָה. חַיִּים שֶׁל חִלּוּץ עֲצָמות. חַיִּים שֶׁיֵשׁ בָּהֶם יִרְאַת שָׁמַיִם וְיִרְאַת חֵטְא. חַיִּים שֶׁאֵין בָּהֶם בּוּשָׁה וּכְלִמָּה. חַיִּים שֶׁל עשֶׁר וְכָבוד. חַיִּים שֶׁתְּהֵא בָנוּ אַהֲבַת תּורָה וְיִרְאַת שָׁמַיִם. חַיִּים שֶׁיִּמָלְאוּ מִשְׁאֲלות לִבֵּנוּ לְטובָה

Are there rules for when this should or should not be inserted or why it has become accepted to say it in some cases but not others?


texts: Goshen, the most immoral part of Mitzrayim

texts:
Rashi on Vayikra 18:3 says (as understood by the Mizrachi) that the most immoral part of Mitzrayim was Goshen, where the Jews had settled — indeed, according to B'reshis 45:10, Yosef chose it as his family's settlement.

Was it the most immoral area before the Jews were there, and, if so, why did Yosef choose it? (Yes, it was known for its pastureland, but surely moral concerns should have overridden that!)

Or did it become the most immoral area when the Jews were there, and, if so, how do we understand that?

(I'm using the term Jews loosely throughout to refer to Yaakov's family.)


texts: Have there been instances where decisions in the Sanhedrin or Rabbinical decisions concerning Jewish practice have been reversed upon later review?

texts: I was curious if there were examples or instances where one generation of Rabbis established an interpretation of the law which was followed accordingly, only to have another generation of Rabbis lawfully reverse the previous decision entirely.


texts: Is the distance for observing 2 days of Yom Tov today, the same distance as when this halacha was first instituted?

texts:
My understanding is that the reason for observing the 2nd Day of Yom Tov was that messengers were sent from the Sanhedrin to proclaim the day that Rosh Hodesh began, and they could reach only a certain distance within the same day.

What was that distance, originally - i.e. - during the time of the 1st Sanhedrin or as the Mishnah describes it. Has the distance where 2nd Day of Yom Tov applies changed since then, and is it different now?

Along with sources, if you can  provide some landmarks (cities, villages, etc.) along with numerical distance, that would be useful.


texts:
How can one explain Kashruth to a curious colleague without too much complexity?

I get curious questions all the time, mostly about the laws and about rabbis blessing the food, which is, of course, a myth that I have to dispel. I generally try to keep it simple, but it invariably becomes complicated, as you might expect. Any advice on how to keep it as simple as possible would be welcome.


texts: What is the Ramban's question in this comment on עזר כנגדו?

texts:
לא טוב היות האדם לבדו – איננו נראה שנברא האדם להיות יחיד בעולם ולא יוליד שכל הנבראים זכר ונקבה מכל בשר נבראו להקים זרע וגם העשב והעץ זרעם בהם אבל יתכן לומר כי היה כדברי האומר (ברכות סא) דו פרצופים נבראו ונעשו שיהיו בהם טבע מביא באיברי ההולדה מן הזכר לנקבה כח מוליד או תאמר זרע כפי המחלוקת הידוע בעיבור והיה הפרצוף השני עזר לראשון בתולדתו וראה הקב"ה כי טוב שיהיה העזר עומד לנגדו והוא יראנו ויפרד ממנו ויתחבר אליו כפי רצונו וזהו שאמר אעשה לו עזר כנגדו וטעם "לא טוב" שלא יאמר בו כי טוב בהיותו לבדו שלא יתקיים כן במעשה בראשית ה"טוב" הוא הקיום כאשר פירשתי במאמר "וירא אלהים כי טוב" (לעיל א ד): Sefaria
I'm trying to understand, is he saying man wouldn't have been made to live alone because all creatures can create offspring, so man might have made offspring directly like a tree or grass?
Thanks


texts: Why is Tishah B’Av considered a holiday?

texts:
Tishah B’Av is called a “Moed” (Eichah 1:15). For this reason, we don’t say Tachanun at Mincha of Erev Tishah B’Av (OC 552:12) or Tishah B’Av itself (OC 559:4), nor Tzidkasecha on Shabbos Erev Tishah B’Av (Rema 552:12., Shulchan Aruch OC 559:1).

What is the logic behind this? How can it be that the saddest day on the calendar is also a quasi-holiday?


texts: Source for the statement that there's a message in everything a Jew sees or hears?

texts:
I heard or read once that, according to Hasidic masters, there was a message one should learn from in everything a Jew sees or hears in a given day. I often think of it when faced with unusual situations.
Does anyone know a source for that idea? Is it authentic?


texts:
In Hilchot Mamrim 3a, it states:

  מי שאינו מאמין בתורה שבעל פה, אינו זקן ממרא האמור בתורה, אלא הרי הוא בכלל המינים, ומיתתו ביד כל אדם.  [ב] מאחר שנתפרסם שהוא כופר בתורה שבעל פה--מורידין ולא מעלין, כשאר המינים והאפיקורוסין והאומרין אין תורה מן השמיים והמוסרים והמשומדים:  כל אלו אינן בכלל ישראל, ואינן צריכין לא עדים ולא התראה ולא דיינין; אלא כל ההורג אחד מהן, עשה מצוה גדולה והסיר מכשול.

How should this be understood? If a person (who isn't just ignorant) does not believe in the Torah, is it halachically permitted for anyone to kill them? (Excluding the fact that practically it would be legally forbidden by civil law.) Is it not the case that without a Sanhedrin and warnings, capital punishment is not halachically allowed?


texts:
The original Omer was an offering of newly cut barley.

So what happened during the Shmitta year when there was no harvest? Presumably this offering was not brought?

Was there still a biblical requirement to count the days and weeks like we do now? (Some say the mitzvah we keep now is only Rabbinic).


texts: How did they ask both Rabbi Akiva and Rabbi Yehuda Ben Beseira?

texts:
The Gemara (Yevamos 108b) says:

אמר רב יהודה אמר רב מאי דכתיב מימינו בכסף שתינו עצינו במחיר יבאו בשעת הסכנה נתבקשה הלכה זו הרי שיצאה מראשון בגט ומשני במיאון מהו שתחזור לראשון שכרו אדם אחד בארבע מאות זוז ושאלו את ר' עקיבא בבית האסורין ואסר את רבי יהודה בן בתירה בנציבין ואסר
Who taught [the two respective statements of our Mishnah]?27  Rab Judah replied in the name of Rab: To this may be applied the Scriptural text,28  We have drunk our water for money; our wood cometh to us for price.29  In the time of proscription30  the following halachah was inquired for: If a minor left her first husband with a letter of divorce and her second husband through mi'un, may she return to her first husband? They hired a man for four hundred zuz,31  and [through him] they addressed the enquiry to R. Akiba in prison,32  and he stated that she was forbidden.33  R. Judah b. Bathyra [also was asked] at Nesibis and he too forbade her

Rabbi Yehuda Ben Beseira was active before the Beis Hamikdash was destroyed (As in Pesachim 3b of the story of how the Aramean brought the Pesach Sacrifice). Rabbi Akiva was arrested after the Bar Kochva revolt.
How could they be asked the same question at the same time?


texts: How much speech capacity is required to have an aliya or daven from the amud?

texts: A person who has had the voicebox removed (due to cancer, for example) can still have a bit of speech, and it's not necessarily quiet. The main thing is that it doesnt sound like normal speech.  Can such a person have an aliya, daven before the amud, or be motsi others, or must speech go through the voicebox to count for those purposes?  What sources are applicable to the question?


texts: Is sharpening a knife a concern of Nothein Ta'am in Kashruth matters?


texts: Book/s about apostasy throughout Jewish history

texts:
I am looking for book/s  on the subject of apostasy throughout Jewish history. I haven't been able to find anything that focuses on this subject. I would appreciate any pointers

What I have in mind are books that discuss the individuals who are known to have been apostates from the earliest known cases such as Julius Tiberius Alexander, through the tannaitic/amoraic years, e.g. Acher, through the numerous medieval converts to Christianity like Shlomo Halevi, Nicolo Donin, Pablo Christiani, to Johannes Pfefferkorn, up until the 20th century.


texts: Why do Sefardim place Hadas by the Huppah and Kise Eliyahu by weddings and brit milah respectively?


texts:
Shulhan Aruch (Orah Haim 47:3) as well as Yalkut Yosef (47:14) write that before one writes down words of Torah, he must recite Birkot HaTorah (because people that write sometimes voice their writings).

However, what about typing on a computer? Does that constitute writing? Would it require Birkot HaTorah?

As always CYLOR