texts: Who is worthy of reciting the blessing "שנתן מחכמתו לבשר ודם" on?

texts:
On whom does one recite the blessing "שנתן מחכמתו לבשר ודם" (the blessing recited on non-Jewish scientists)?

Does he have to be a Ph.D? Does he have to have inventions to his name?
Did he have to learn in a prestigious college (like MIT)?
Can he just be a philosophy student?
Can one an "expert technician" (which does involves some intellectual skills)?
What if he's evil, would you say a blessing on a Nazi scientist?

Inspired by Upon whom would one make this blessing?


texts: Why did Sanhedrin deal with who has a share in Olam Habah?

texts:
The Gemmorah (Sanhedrin 104b) describes that the members of the Great Assembly dealt with the question of who does or does not deserve a share in the World to Come.

As they demonstratively disagreed with Heaven (Bat Kol), it is assumed that they didn't have an existing tradition but tried to judge the persons themselves (at least part of it).

As it seemingly has no practical Halachic value, no mentioning that the question is out of their powers anyway, why would they deal with such a question in the first place?


texts:
Land animals, birds, wheat and fruit offerings all feature on the list of offerings that Bnei Israel bring for Hashem.

Is there anyone that discusses why there are no fish korbanot?


texts: Is there any place where Shulchan Aruch rules with the Rosh against the Rif and Rambam?

texts: I am arguing with a friend about whether the Shulchan Aruch, being Sepharadi, weighed Sepharadi poskim higher than Ashkenazi ones. The above question came up.


texts: What is the difference between a Sephardic and Ashkenaz eruv?

texts:
Here in Staten Island, we supposedly have an Eruv. However, when I asked my Sefardi rabbi on whether we can use it or not, he said we can't.

Any details about what would make an Ashkenaz eruv pasul for Sepharadim?

Clarification- We follow Hacham Ovadia Yosef.


texts: We are obligated to hear 100 shofar blasts on Rosh Hashona [source?] - how are those blasts calculated? Do we actually hear 100 or are there extra?


texts:
As discussed here, Reish Lakish is of the opinion (in Yevamos 10b) that one may not marry his sister-in-law with whom he did chalitzah. He derives it from the passuk of "lo yibaneh" - literally, he shall not build. Because he did Chalitzah, he may not marry her again.

Why is this not a normal arayos case? One may not marry his sister-in-law. Chiyuv yibbum suspends that issur. Once he's rejected that opportunity, she should return to the parshah of arayos. That would mean that A) the passuk of lo yibaneh is unnecessary, as he is already prohibited from marrying her, and B) it would be an issur kareis, which is contrary to the opinion of both R' Yochanan and Reish Lakish in the aforementioned Gemara in Yevamos. Why is this not so?

(Note that yibbum is one of the classic cases of asi aseh v'dachi lo sa'aseh - see Rashi to Shemos 20:8, as discussed here.)


texts:
What is Rabbinic understanding of "the word of YHWH," a phrase first encountered in Hebrew Scripture, in Genesis 15:1 where " the word of YHWH came to Abram in a vision?"  Rashi does not address it in this passage where it first appears.

I would have naturally understood this to mean that God spoke, especially because through out subsequent scripture there is a strong connection between this phrase and prophecy; but, it says "the word of YHWH came to Abraham a vision," which implies sight rather than hearing.

Related


texts: Why is there a different version for the 1st bracha of Shacharit Shema on Shabbat?

texts:
The first blessing of the morning Shema (that ends in יוצר המאורות ) has two versions:

Weekdays (which includes a יום טוב that does not coincide with Shabbat) has the paragraph המאיר לארץ .

The Shabbat version is much longer and starts with הכל יודוך and includes a "responsive" piyut קל אדון followed by לקל אשר שבת . (I'm unaware of any nusach that does not have this change.)

Why does Shabbat get a different version for this first blessing?


texts:
After failing to curse the Jewish people, Bilaam advised Balak to lure the Jews into sexual immorality "for their God hates zimah" (Sanhedrin 106a). We also find that many cases of forbidden relations incur capital punishment (Lev.20). And before the Flood in Noah's time: "the earth was corrupt before God.. for all flesh corrupted their way" (Gen. 6:17), Rabbi Yishmael says - this refers to sexual immorality (Sanhedrin 57a).

Why is this so hateful in God's eyes? Is it due to the consequences of the breakdown of family or some other reason?


texts: Canceling Tachanun for the balance of a month

texts:
Based on the premise that we don't say Tachanun for the rest of a month when there are already a majority of days on which we don't say Tachanun (as stated in the Shulchan Aruch Orach Chaim 131,7 about Nissan), would this apply in a case where the majority days of a month have Tachanun canceled for non-"holiday" reasons?

If, in a community, a man gets married on the 2nd of Cheshvan and goes to the minyan on that day and every day thereafter, and then another man gets married on the 9th and goes to shul, and throw in a bris on the 17th and 18th, then most of the month has no Tachanun (you probably need fewer because of Shabbat, but I'm making sure). Would that congregation, for that year, stop saying Tachanun for the rest of Cheshvan?


texts: How did 70 souls give birth to millions in a few generations?

texts:
For two hundred and ten years, Bnei Yisrael were in Egypt. 70 souls entered, among them only 2 unmarried women (Dina and Serach) and also Yocheved who is said to have been born right at that moment.

If we take Jacob and his sons out of the equation (of those who will continue to procreate from that moment), we have 54 males (at least one with a wife, since Perez came in with sons) and 3 females. From these came forth millions within the next 210 years.

How?

Were there actually more than 70 souls (if so, why are only 70 mentioned?)? Did each couple have an abnormal amount of children (as far as I know, not a single couple such as this is mentioned in the Torah)? Was it something supernatural?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Is there a rabinical ruling where coins that circulate decides who the legitimate king is?

texts:
I've heard there is a story. The story is that David got angry to a civilian because the civilian doesn't obey him.
However, he is told by somebody that his coins didn't circulate yet.
So the circulating coins decide who the king is.
I've heard that there is a rabinical ruling for that.
I wonder where I can learn more about it.
People talk about it when it comes to crypto coins and stuff.


texts: May coercion be used to facilitate halitzah?

texts: From my understanding there are opinions that some form of coercion, such as public embarrassment, may be used to facilitate a recalcitrant husband giving his estranged agunah (bound) wife a get/divorce. This seems to be the practice of organizations such as ORA which has the support of a number of Rabbis. I would like to know if there is any discussion in the contemporary halachic literature regarding applying similar practices to a levir who refuses to perfom halitzah.


texts: Preferable time to light Chanukah Menorah

texts: What is the preferable time to light the Chanukah Menorah: after dark or before?


texts:
The Gemara proceeds to delineate the identities of the 7 shepherd and 8 princes mentioned in Michah 5:4. Amongst the 8 princes are עמוס and צפניה. Rashi ד״ה עמוס וצפניה states they are from Navi.

Is this not common knowledge, who else could have those names referred to?


texts: Can you/should you be blessed by an ignorant/non-orthodox Kohen?

texts: Let's say you are part of a minyan during a holiday like Sukkot. There is only one Kohen present, so he goes up to perform the birchas kohanim. However, you know - either from reliable sources or even from seeing it yourself - that this kohen is either ignorant (i.e. he doesn't know how to daven properly, and can barely say the proper words of the blessing) and/or is not orthodox (e.g. he came to the shul in his car). What is the procedure here? Should you allow yourself to be blessed by this kohen? Should you walk out just before birchas kohanim?


texts: What were Alter Halpern's main issues with Marcus Jastrow's Dictionary?

texts:
I have heard that Alter Halpern, a Rabbi in England, published an article or kuntres presenting issues with Marcus Jastrow's Dictionary (for the Talmud, midrash, targum), i.e Sefer HaMilim.

What were his specific issues, and does he go so far as to assur it?

I know that Rav Yaacov Kaminetsky said that it was okay to learn from it.


texts: How do Etrogs grow, pitom-up, or pitom-down?

texts:
I've done a bit of research here, but I still have some questions.

To start with, for anyone who isn't familiar with this, we can't say the brucha for lulav & etrog after completing the mitzvah, and the mitzvah is completed as soon as we gather the 4 species together and they are all right-side up, so we first pick up the Etrog upside-down, say the brucha and then turn it right-side up.

For the Etrog, The Shulchan Aruch says right-side-up is the way it grows: pitom-up, (and we should first pick it up pitom-down). And I remember being taught as a kid the Etrog first grows pitom-up and then turns pitom-down.

On the other hand,"The Second Jewish Book of Why" (page 266-267) says,  etrogs grow pitom-down and growing pitom-up is a misconception that dates back to "the German Authority Jacob ben Moses Mollin (1360-1427)" who described the procedure in "Minhagay Maharil", and that it is an error in the Shulchan Aruch as well. It also cites that Rabbi Yechiel Epstein and Rabbi Israel Ben Meir Hakohen were aware that Etrogs grew pitom-down, but ruled it is a minhag (custom) now.

However, when I look at photos of etrogs, the young etrog-buds do grow pitom-up first, as opposed to how a kiwi immediately hangs down.

Do Rabbi Yechiel Epstein (Aruch ha-Shulchan) and Rabbi Israel Ben Meir Hakohen (the Chafetz Chaim?) actually agree they don't grow this way?
Does it matter at what growth-point the etrog is considered a fruit (unripe fruits are ha'adama, not ha'eitz)? or what growth-point is an etrog kosher for use? Can an etrog be too small?
Are there other cases where we need to know the orientation of a fruit?
-note: Willow branches grow facing down but we consider the "top" of the branch to be the the end of branch pointing towards the ground. Do we consider willow branches to also grow upwards first?


texts:
In congregations that daven with Nusach Ashkenaz, the Friday night Maariv is preceded with a recitation of Mishnayos beginning with the words: Bameh madlikin u'vamoh ain madlikin...

I always wondered why the first במה is vowalized with a segol (bameh) while the second one gets a komatz (bamoh). They both seem to mean the same thing, so why do they have a different nikkud?


texts: looking for the text of the mezuzah in the sofer font

texts: Where can I find the font of mezuzah in the ktav stam (the way its written in the mezuzah) not in picture, but in text "so I can copy paste the text"?


texts: Screwing on the top of a sippy cup on shabbos

texts: Is one allowed to unscrew the top of a sippy cup on Shabbos, the top of the sippy cup containing the straw, dump out the water, put new water in the sippy cup and then screw the top back on, or would this be forbidden because one is thereby making a vessel.


texts: How Do Modern Orthodox Women Typically Dress?

texts:
I am currently studying to convert (as you can tell I still have quite a ways to go but I will get there eventually) and, for awhile I was set on conservative but, recently, I've  been quite interested in MO. If this were any other year I would look into visiting a local MO synagogue but, alas, it seems as though all of my questions are going to be directed to internet strangers for the time being. I cannot seem to find more than a couple of very (and I mean very) vague answers to 'What do MO women wear on a day-to-day basis?' Do they wear trousers often? If so what type? What about Short sleeves? How much hair to married women cover?
Thank you for answering.


texts:
Note: This question is in fact hypothetical--but any suggestions for edits that could make it a less ostensibly CYLOR-type question would be welcome.

Let's say I attend a university which requires all incoming students to sign an honor code which states that they will report any incidents of cheating/unethical behavior that they observe other students committing.

1) Would reporting these incidents be a violation of halacha* if I told on a Jewish student?

2) If yes to #1: May I sign this honor code, with the knowledge that following through with the code could in some cases be a violation of halacha?

3) If I do sign, and then I do, ch"v, observe a Jewish student cheating, what must I do? Would there be any possible halachic leniencies to report the cheating?

4) Would any of the above change in consideration of the fact that I myself may be punished (i.e., expelled) for not reporting the cheating?

*The potential issues I have in mind are loshon hara and mesira. In light of the latter possibility, it might be appropriate to consider two (three?) separate cases here: one in which one is reporting to academic authorities who are Jews in a Jewish academic institution (such as YU or possibly an actual kollel/yeshiva); one in which one is reporting to academic authorities who are goyim in a secular institution; and (maybe) one in which one is reporting to Jewish authorities, or a mix of Jewish authorities and goyim, in a secular institution.


texts:
The Chabad practice is to make diagonal holes for the tzitzit in a tallit katan

 (from here).

The Lubavitcher Rebbe wrote in his Igrot Kodesh saying it was the practice of his father-in-law. On the other side the Hazon Ish (printed in the back of the Mishnah Berurah) says in his opinion the practice is forbidden.

So what is the rationale and origin of this practice?


texts: Does mesirah apply to organizations other than the government?

texts:
Inspired by a good question asked here that did not receive any serious answers.

Are there prohibitions (under mesirah or elsewhere) on turning over a fellow Jew to authorities other than the government, with the expectation that he may receive punishment other than the State's criminal penalties? For example, is one allowed to turn in a cheater to school authorities if doing so may result in his being kicked out of the school?

Related: Loshon hara vs. Honor code


texts: When does "The House of Somebody" mean "The Women"?

texts:
When God gives the Torah to the Jews, He uses the following preamble (Ex 19:3):

וּמֹשֶׁה עָלָה, אֶל-הָאֱלֹקים; וַיִּקְרָא אֵלָיו ה', מִן-הָהָר לֵאמֹר, כֹּה תֹאמַר לְבֵית יַעֲקֹב, וְתַגֵּיד לִבְנֵי יִשְׂרָאֵל.
And Moses went up to God, and the Lord called to him from the mountain, saying: “Thus shall you say to the house of Jacob, and declare to the children of Israel...”

Why the repetition?  Nothing in Torah is superfluous.  The Mishna says: His ‘house’ means his ‘wife’. [Yoma 2a] The Midrash [Pirke de-Rabbi Eliezer 41; also Mekhilta de-Rabbi Ishmael] says:

Rabbi Pinchas said: On the eve of Shabbat, the Israelites stood at Mount Sinai, with the men and the women apart.  [God] said to Moses, “Go, speak to the daughters of Israel [and ask them] whether they wish to receive the Torah.”  Why were the women asked [first]?  Because it is the way of men to follow the opinions of women, as it is said, “Thus shall you say to the House of Jacob” -- these are the women -- “and declare to the Children of Israel” -- these are the men.  They all replied as with one mouth, “All that the Lord has spoken we will do and we will listen.” [Ex. 24:7].

OK, but a search of the Sources reveals thousands of occurrences of the phrase "the house of [an individual]" and in most cases it definitely does not mean the women.  Why is this one singled out for that meaning?  Is there a rule for telling which is which?


texts:
Please bear with the odd question.

About a year ago, I was in the middle of writing an essay on some of the shoftim that have less background information written about them in Sefer Shoftim. Unfortunately, the part I wrote about Barak got erased at the time. I have a note I left saying that somehow I'd gotten into my head that Barak may have been from the Tribe of Levi. Yes, I know the most common interpretation of the verse " וַתִּשְׁלַח, וַתִּקְרָא לְבָרָק בֶּן-אֲבִינֹעַם, מִקֶּדֶשׁ, נַפְתָּלִי" - "And she sent and called Barak the son of Abinoam out of Kedesh-naphtali" (Shoftim 4:6) is that the Tanach makes him out to be of the Tribe of Naftali, but there's also a midrashic text that makes this a bit ambiguous:

Yalkut Shimoni on Nach, 42:5:

"מכל השבטים יצאו שופטים ומלכים ומשבט שמעון לא קם לא שופט ולא מלך בשביל החטא שעשה זמרי בשבטים, ללמדך כמה חמורה הזנות. עתניאל בן קנז משבט יהודה. אהוד משבט בנימין. דבורה וברק מהר אפרים ומקדש נפתלי. גדעון משבט מנשה ואבימלך בנו אחריו, תולע בן פואה משבט יששכר. יאיר הגלעדי מחוות יאיר משבט מנשה. וכן יפתח מיושבי גלעד. אבצן מבית לחם יהודה. אלון משבט זבולון. עבדון בן הלל משבט אפרים. שמשון משבט דן. עלי ושמואל משבט לוי, ומבנימן יצאו מלכים. ומיהודה מלכים. ומאפרים ירבעם. וממנשה יהוא בן נמשי. אבל שמעון לא העמיד לא שופט ולא מלך בשביל עון הזנות, לפיכך נתנה תורה ברית מילה בערוה שיהא יראת המקום מונעת מלעשות החטא."

Translation:

"From all the Tribes there rose judges and kings and from the Tribe of Shimon there didn't rise not a judge nor a king..." -

Then the midrash proceeds to list off seemingly judges and kings from all the tribes, except not really. The midrash does not cite rulers from the following tribes (besides Shimon): Reuven, Gad, Asher.

Furthermore, the language the midrash uses is strange: For most of the leaders, it outright says so and so was from such and such a tribe. But in the case Dvorah and Barak, it merely states they were from places in the territories of those tribes and doesn't explicitly state they were of those tribes.

Therefore, I was wondering if anyone knows of any source that states something along this line of thought I had? Not specifically that Barak was from Levi, but that he may not have been from Naftali?


texts: Do women have to have long hair according to Jewish law?

texts: Does it say anywhere in the Oral Torah that women have to have long hair?


texts: Looking for a statement ascribed to the Chofetz Chaim

texts:
The Artscroll Machzor for Rosh Hashanah and Yom Kippur notes in the footnotes to U’nesaneh Tokef (p. 483 in the Rosh Hashanah one, p. 533 in the Yom Kippur one) that “the Chofetz Chaim used to say that if one is satisfied with the bare minimum of food, shelter, and clothing for his family, he may perhaps maintain a similar standard of charity. But if he desires more for himself, he must give more for the needy.”

Artscroll, however, leaves this statement unsourced. Does anyone know where the Chofetz Chaim actually says this?


texts: Where does the Radzyner say that Misheyakir is referring to Rambam's shita in Techeilet?

texts:
The gemara brings an opinion that the earliest time for saying Shema in the morning is when you can distinguish between the techeilet and white in tzitzit.

I have heard that the Radzyner Rebbe suggested that this could be referring to the Rambam's opinion (which has half of one string be white and half be techeilet), and the earliest time is when you can distinguish that boundary.

Where can I find this written?


texts: Why is "Y'sachar Dov" a popular combination name?

texts:
Why are the names Dov and Ber frequently paired with the name Y'ssachar?

Is it because that was the Belzer Rebbe's name or was his name part of a larger phenomenon?


texts: Substituting security deposit for final month's rent

texts:
A friend of mine who practices law gave me the following advice:

Do not pay your final month's rent.  Instead, tell your landlord to keep the security deposit as your last month's rent.  That way, if they want to collect payment for alleged property damage, the burden will be on them to prove that you owe it, as opposed to it being on you to prove that you don't owe it.

He claimed that nothing in American Law would prohibit this.

Is this halachically allowed, and is it morally acceptable (aside from possible Chilul Hashem issues)?

This is similar to this question, but it is not a case with a designated place of collection (apotiki) or collateral, as I see it.  I am also not failing to pay a debt.  There is no loan involved.  The question is isolated to: Am I bound by my contract because of the contract.


texts: My question is simple: Can food offered as avodah zarah be eaten? Why?


texts: Sitting in the Succah of Whale skin in the world to come?

texts:
Please explain the following Gemmorah:

  ואמר רבה א"ר יוחנן עתיד הקב"ה לעשות סוכה לצדיקים מעורו של לויתן
  And Rabba says that Rabbi Yoḥanan says: In the future, the Holy One, Blessed be He, will prepare a sukka for the righteous from the skin of the Leviathan (whale or giant fish) (B"B 75a)

Why should we sit in Succah made of a giant fish skin?


texts: Moshe's mussar of bnei reuven and bnei gad - medrash source

texts:
I was wondering if the oilam could please help me find the specific source in the medrash...

I read from Rabbi Yissochor Frand shlita (here) how Moshe criticised the Bnei Reuven and Gad after they asked if they could settle on the other side of the Yarden as opposed to in Eretz Yisroel as the land was better for their livestock by rephrasing their initial request (parshas mattos 32:16) by first mentioning the need to settle their children and only then their livestock (mattos 32:24).

In the case of the tribes of ראובן and גד, Rashi ([ד"ה והיוצה מפיכם [תעשו) informs us that they did not return home to the Trans-Jordan until seven years of conquest and a further seven years of land distribution had elapsed. This means that they were stationed in ארץ ישראל for a full fourteen years. During this time, the young toddlers that they had left behind had grown into young adults.

Rabbi Frand then quotes a מדרש that tells us that these children were now unrecognisable since they had grown long hair and were resultantly impossible to differentiate from their idol-worshipping neighbours. The implication being that this is what happens when one puts their material interests before their children. I am looking for the source for this מדרש as I am yet to find the part about the fathers not recognising their children mentioned anywhere?


texts: Does adding a bit of red wine to white wine change the resulting drinks' status vis-a-vis kiddush?

texts:
There are various opinions regarding the acceptance of white wine for kiddush. My question is, if say one has a full bottle of white, if they pour a cup that is majority white (80%+), but are able to add just enough red (wine) to influence it's appearance, so that it looks red (or reddish), would this mixture be considered red according to those that require red?

UPDATE: I found this link which actually brings up the activity in question as to whether or not it is permissible vis-a-vis the melacha of dyeing. It's not directly stated as acceptable/effective nor discussed (so I'm keeping the question open), but it's implied that it was something people wanted to do.


texts: Why does Yosef command the Egyptians to circumcise

texts:
Rashi on Bereshis 41:55 says

  what he tells you, do: Since Joseph had ordered them to circumcise themselves, and when they came to Pharaoh and said, “This is what he said to us,” he (Pharaoh) said to them, “Why didn’t you gather grain? Didn’t he announce to you that years of famine were coming?” They replied, “We gathered much, but it rotted.” He (Pharaoh) replied,“If so, do whatever he tells you. He issued a decree upon the grain, and it rotted. What if he issues a decree upon us and we die?” - [from Mid. Tanchuma Mikeitz 7, Gen. Rabbah 91:5]

Why did Yosef order them to do that?


texts:
Before Gideon goes out to war:
יח וְתָקַעְתִּי בַּשּׁוֹפָר אָנֹכִי וְכָל אֲשֶׁר אִתִּי וּתְקַעְתֶּם בַּשּׁוֹפָרוֹת גַּם אַתֶּם סְבִיבוֹת כָּל הַמַּחֲנֶה וַאֲמַרְתֶּם לַיהֹוָה וּלְגִדְעוֹן:

He says that they should say for Hashem and for Gideon.

In passuk 20 כ וַיִּתְקְעוּ שְׁלֹשֶׁת הָרָאשִׁים בַּשּׁוֹפָרוֹת וַיִּשְׁבְּרוּ הַכַּדִּים וַיַּחֲזִיקוּ בְיַד שְׂמֹאולָם בַּלַּפִּדִים וּבְיַד יְמִינָם הַשּׁוֹפָרוֹת לִתְקוֹעַ וַיִּקְרְאוּ חֶרֶב לַיהֹוָה וּלְגִדְעוֹן:

When they actually said somthing they said the sword for HaShem and for Gideon,why did they add the word sword when he instructed them to say only for HaShem and Gideon?


texts:
God says to have no other God before Him:

  Exodus 20:3You shall not have the gods of others in My presence.
   גלֹא יִהְיֶה
  לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנַי:

Wives kiss their husbands, and people pay homage to kings and reverence  authorities. There seems to be some discussion about people bowing to angels as well.

What is the line between worship due only to God, and worship/honor/respects paid to man/authority/ potentates or powers in heaven and on earth?

Related:  Do not worship any graven image? Or do not worship any created image/being


texts:
In schul, I've noticed that there is a pair of peshutim which have been partially deconstructed. In particular, I noticed that the partitions between the compartments of the shel rosh seemed somewhat unsubstantial, in fact, they had no relation to the lines on the exterior of the bayit! Needless to say, I was somewhat surprised, as I was under the impression that the separations needed to be complete between the compartments. Is this not so?

Pictured below are photos of the interior of a bayit of of a tefilla p'shuta (shel rosh):

and exterior:


texts: According to Jewish thought, do animals have the self-awareness to know that they exist?  Do they know that they are animals?  Does an animal differentiate itself from other animals?


texts: Why don't we need to eat the eruv chatzerot?

texts:
People very strongly emphasize eating the entirety of an eruv tavshilin on Shabbat (some even designate an honoree to eat the eruv).  No one I have ever heard of, however, ensures that an eruv chatzerot is eaten.  Why is that?

What about eruvei techumin?


texts: If Rosh Chodesh is a "Zeman Kapara" (time of atonement) as we say in the Mussaf prayers, why does it contain no selichot and no tachanunim? Why doesn't it (the day of Rosh Chodesh itself) resemble Yom Kippur in that way, which is full of selichot?


texts: What are the sources for the stories of Chanukah?

texts:
I'd like to find the sources for the stories associated with Chanukah. When I was younger, I was taught stories like:

Eliezer Maccabee being crushed by an elephant.
The rebellion staring in Mode'in when the greeks tried to make the jews offer a sacrifice
the rebellion starting at the marriage of Matityahu's daughter
Yehudis killing the Greek general, Helifornos
the guerrilla warfare the Jewish soldiers practiced
the children hiding their learning by playing with tops.
The Greeks outlawing commandments such as Rosh Chodesh, Milah, and Shabbat.
and others (feel free to add any).

Where are these stories actually recorded? Is there a good sefer that gathers all the sources and makes them into a coherent narrative (optimally with primary sources)? Are these sources available online?

Some of the sources I've found include Migillat Antiochus (English translation here), Megillat Taanit (17th of Elul), but they don't seem to have all the stories mentioned above. What are the other sources used to tell the story?


texts: What is a standard way to transliterate Jewish prayers?

texts:
When it comes to pronouncing hebrew in Judaism there are various customs involved. E.g. Chassidim pronounce words one way, Litfish another way, and Sefardim yet another way.

Is there a standard way to transliterate Jewish prayers into English where all these three would be taken into account, or does each require a separate transliteration?

For example, how would one transliterate the Bracha:

ברוך אתה ד' אלוקינו מלך העולם, שהכל נהיה בדברו

?


texts: What are the parameters of Kiddush ha-shem?

texts:
Kiddush Hashem, the sanctification of the name of God, is often associated with choosing death rather than violating a core tenet of Judaism (this is known as dying "al kiddush Hashem"). However, more colloquially this phrase or the inverse, chillul Hashem, is used to describe acting according to (or in violation of) Jewish law, often, or especially, in public, eg. "OK kids, we're going to the zoo, everyone make sure you are making a kiddush Hashem and not a chillul Hashem".

I am curious to know if there are there any halachic parameters for making a kiddush Hashem? Can it be done if no one is watching? What about if only minors or non-Jews are witness? In short, how do you make a kiddush Hashem?


texts: If 1st day Shavuot occurred on Shabbat, could you begin early?

texts:
With the fixed calendar, now, the 1st day of Shavuot never occurs on Shabbat. On the 1st night of Shavu'ot many congregations wait to daven Ma'ariv until tzet so that the Omer counting should be tamim - i.e., there should be a full 49 days of Omer.

However, it is allowable to begin Shabbat early. If the 1st day of Shavuot could occur on Shabbat, would this fact override the rule of waiting for tzet on Shavuot because of temimut?


texts: Do we learn any hilchos shechita from the Akeida?

texts:
The Binding of Isaac (Gen. 22) is a fascinating story, for a multitude of reasons.

One thing that appeals to me, as a shochet (slaughterer), is that it has in it (as far as I could tell) the earliest instance of the word "שחט" in the Torah (22:10).

I was wondering if the telling of the Akeidah contains within it anything for us practitioners of shechita, about the halachos of shechita.


texts: Why is a statement by רבי included in a beraisa and not in a mishnah?

texts:
On Shabbos 147b the phrase is found:

  דתניא אמר רבי כשהיינו למדין תורה אצל רבי שמעון בתקוע

I understand that the word “רבי" refers to Rebbi Judah ha-Nasi, the compiler of the mishnah, and that the term “תניא" refers to a Beraisa which is a tradition in the Jewish oral law not incorporated in the Mishnah.

“Rebbi Shimon bar Yochai established an academy in Tekoa where the top minds of the day studied, including Yehuda haNasi” (see here).

Why therefore is a statement by  רבי included in a  Beraisa and not in a mishnah?


texts: What is the source for lighting a candle for the whole year after the death of a close relative?

texts:
I am familiar with the idea of a yahrzeit candle.

I have observed a custom of keeping a flame alight for the whole year (or maybe 11 months) after the death of a close relative. (When one goes out, they light another one). What is the source for that?


texts:
Who knows two hundred ninety-seven?
?שבעה ותשעים ומאתים - מי יודע
In the spirit of the song "Echad - mi yodeya", please post interesting and significant Jewish facts about the number 297.
I'm pretty sure there's no lazy gematria available for this one.
Check out mi-yodeya-series for the previous two hundred ninety-sixentries in this ongoing series.
Please include sources for your information wherever possible, as with all other answers on this site.


texts: Is someone allowed to place a "fake" threatening sign?

texts:
Across the street from the shul in Woodridge, NY, there is this sign

Is someone allowed to place such a "threatening" sign if he will not carry out the penalty, anyway? In this case, I think that most people reading the sign will find it humorous and know that this will not be the penalty. But, what if a sign says, "No parking, violators will have the car towed," and the property owner never tows a car?

Is that a case of lying since you're threatening action that you don't plan on carrying out? What about some form of deception (geneivat da'at)? Does it matter if the reader sees humor or assumes lack of enforcement, as in the first sign, or if he assumes that it will be enforced but sees that it isn't?


texts: What Berachah do you make on a kiwi berry?

texts: What Berachah does one make on a kiwi berry? It grows on a perennial vine, which can climb very high (ha'etz) or snake along the ground (ha'adamah).


texts: What is halachic rationale for separate Passover dishes?

texts:
Why separate dishes for Passover?  I understand milk and meat dishes. I understand how hot and sharp can transmit treifness, how "noten ta'am l'fgam" works (I think). It all makes sense.
But what is the halachic rationale for thinking that you need separate Pesach meat dishes (from every day meat dishes) and separate Pesah milchic dishes? Is this just some super humra? From when and from whom? By what reasoning?  I've never heard it argued that hametzdich things like wheat and oats impart any flavor or even any "essence" into an absorbent material. Did I just miss that? Can someone explain, hopefully with a source or two to consult?  I feel like I must have missed some basic halachic / physical / metaphysical principle.


texts:
I was wished this blessing today by a Spanish/Portuguese-descended friend.

What is the last word and, by extension, what does the entire phrase mean?

My friend did not know, but he said it was a standard Rosh HaShanah blessing among the Spanish/Portuguese, Turkish, Italian Sepharadim, and a few other communities.


texts: Should we accept donations of tainted money?

texts:
A lot has been written on whether donations of tainted money should be accepted.  The money is tainted either because it is ill-gotten or because the donor is ethically challenged (e.g., sexual predator, history of illegal activities, etc.).  Agreement is not universal.  I would like to find a halachic source with clear guidance.  In particular, answers to:

If the donated money saves lives (hospitals, medical research, etc.), should it be automatically accepted?

If the donated money does not save lives (synagogues, yeshivot, etc.), should it be returned or unilaterally redirected to a purpose that saves lives?

If the money must be returned, should it be returned to the donor, to its rightful owners if they can be identified, or to the authorities?

Shouldn't the donor be allowed to perform the mitzvah of tzedakah, with or without teshuvah?


texts: When there are four aveilim (mourners), Is it better to have one minyan of 40 people or 4 minyonim of ten each?

texts:
Today I was in a shul where there were four parallel mincha services because four mourners wanted to lead the services. I thought there was a principle of ברב עם הדרת מלך?

What sources are there that discuss this issue and what do they say?


texts: Did anyone (especially Yaakov) ever find out about the idols?

texts:
Rachel took Lavan's terafim and hid them. Yaakov pronounced what some commentators view as a curse on anyone who had them (not just the one with whom they were found, but even if they were not found as the Riva comments on Rashi).

  עם אשר תמצא את אלהיך וגו' פרש"י ומאותה קללה מתה רחל בדרך. וק' שהרי לא מצא לבן את התרפים וא"כ מנ"ל שנענשה רחל מאותה קללה וי"ל משום דאמרינן קללת חכם אפי' לחנם היא באה:

This curse led to Rachel's death (according to this understanding). But did anyone ever find out that Rachel had the idols or make the connection between the curse and her death? Did Yaakov ever learn that it was his words which condemned her to a death sentence? (could he have undone his curse if he knew?)


texts:
The Talmud (Berachot 8A) seems to indicate that Shimi Ben Geira was King Shlomo's teacher:

  ואמר רבי חייא בר אמי משמיה דעולא לעולם ידור אדם במקום רבו שכל זמן ששמעי בן גרא קיים לא נשא שלמה את בת פרעה

Soncino Translation:

  R. Hiyya b. Ammi further said in the name of
  'Ulla: A man should always live in the same
  town as his teacher. For as long as Shimei the
  son of Gera was alive Solomon did not marry
  the daughter of Pharaoh.

However, there doesn't seem to be any indication in Nach that Shimi ben Geira was King Shlomo's teacher.

In Melachim 2:8-9, David tells Shlomo to find a way to kill Shimi ben Geira for cursing David, since David swore he would not kill Shimi ben Geira.

In Melachim 2:36-44, we see how Shlomo puts Shimi ben Geira under house arrest, waits for him to violate it, and then kills him.

There is no mention of him being Shlomo's teacher.

How do we know that Shimi ben Geira was Shlomo's teacher? Is the source this Gemara, or is there some other source?


texts:
The Rambam said in his Mishneh Torah that it's sometimes useful to act angry:

If one desires to instill reverence in his children and his household, or in public if he is the head of a community, and he wishes to show them his anger so as to bring them back to the good way, he should only act angry in their presence so as to reprove them, but within himself he must remain calm.  He should act the part of an angry man, when in reality he is not angry. [Hilkhot Deot 2:3]

So, was Moses' breaking of the tablets just an act?
The Rambam notes that when the people complained of lack of water and Moses responded:

Listen, you rebels, shall we get water for you out of this rock?  [Num. 20:10]

Moses was really angry and it was not justifiable, because not all of them had been rebels in the Korach rebellion and all were suffering from thirst.  So God did not forgive him. [Rambam, Shemoneh Perakim 4]
But we know that God quickly approved when Moses broke the tablets seemingly in anger.  Why?  Could it be because God knew the anger was not real, only staged?  Is this discussed anywhere?


texts:
Let's say a family cooked some non chametz food before kashering their dishes before Pesach and saved the leftovers to be reheated later.

A few days go by and Pesach gets closer, and they kasher all of their pots and pans in preparation for Pesach, but Pesach is still days away. And now they want to reheat the leftovers. If they do so, do they have to rekasher whatever pan it is cooked for Passover again?

What about reheating the food during Passover?

Looking more specifically for Sephardic Sources, but would be interested in all sources presented.


texts: If someone was in a situation where they were supposed to die “al kiddish Hashem”, and didn’t, are they supposed to commit suicide?

texts: For the three sins of murder, idol worship and immorality, one is to give their life over rather than transgress. If one was in such a situation and transgressed, is it a mitzvah for them to kill themselves afterwards (disregarding local laws etc.)?


texts: King Yoash murdered - Who's responsible?

texts:
II Melechim 12:21 and II Divri HaYamim 24:25 both indicate that servants conspired and killed King Joash. There seems to be a little bit of confusion on the murderers' names---Yozacar vs Zabad ben Shimeath(an Ammonite in II Div. HaYamin) and Yehozabad ben Shomer/Shimrit(a Moabite in II Div. Hayamin). Whatever their names and nationalities were, II Melechim 14:5 and D. HaYamim 25:3 both indicate that Amaziah followed Torah law by executing his father's murderers and not their sons.

On the other hand, Pritchard's ANET has an inscription from the ruling Assyrian king, Adad-Nirari III, which states that, in 804/803 BCE, he laid siege to Jerusalem, took the city on 2 Adar, and appointed a new king of his liking(16-year old Amazyahu).  Is there any information anywhere in the extant literature that clears up this situation??


texts: If a product with a Hechsher doesn't say dairy does that mean it's pareve?

texts:
I'm not sure when this practice started, but I noticed that many/most/all Kosher Certifications indicate whether a product is dairy or not. Does a lack of such a marking indicate that the product is truly pareve?

In other words, if I have a product in my hand that has no dairy indication, may I safely eat it with meat, without having to refer to the ingredients panel?


texts:
There are several websites that let you send an email to yourself in the future (example).  It's also possible to accomplish something similar in a lower-tech way, like making a time capsule.

Are you allowed to tell lashon hara to yourself?  In particular, if someone did something bad that you'll probably forget in 50 years, are you allowed to remind yourself of it using one of these websites?

I'm assuming a situation where לא תקם ולא תטר doesn't apply.  You're reminding yourself for a valid reason, but not necessarily complying with all the conditions listed by the Chafetz Chaim.

An example would be a case where someone 50 years older than you did something that older people might be prone to.  You're afraid that in 50 years, when you're that age, you might end up doing the same thing, so you send an email to remind yourself not to.  Do you have to follow the 7 conditions?  For instance, can you exaggerate a little if you think that will be more persuasive to your 50-years-older self?


texts: halachic status of the Nasi in the talmud

texts: I would like to understand the status of the Nasi in the times of the talmud. It seems that this was both an inherited position as well as something that could be lost/taken away and given to another person. Did the Nasi have the halachic status of a king? If not what were the differences?


texts:
I’ve a question,
G-d created the heavens and the earth, but in order to do so did He used an 'agent’ i.e. a tool or instrument of some kind, a way or manner in which others were involved?
The spirit of G-d hovering above the face of the waters is explained as the spirit of Moshiach. The plural in Genesis 1:26 and 3:22 is explained by G-d consulting His heavenly court. And even the word Bereshit is often explained as that G-d created with His Torah (looked into it while creating; He used it as a blueprint). G-d even seems to sent forth His voice, so to speak, by which all came into existence.


texts: Story about Nachman of Breslov on the holiness of Eretz Yisrael

texts:
I heard a story (I think it was recorded by Reb Noson) about either a Shabbes of Yomtov when Rabbi Nachman of Breslov was sick, and many students came to visit him. He was too weak to deliver an address, but towards the end of the yomtov, partly due to his distress, he summons an enormous amount of energy and delivers a very long and impassioned speech about the holiness of Eretz Yisrael and how we are able to imbue it into the land in which we reside.

Does anybody recognise the story or have a source for it?


texts: Limitations on two brothers or father and son one after the other, other than torah service?

texts:
Shulchan Aruch Orach Chaim 141:6 rules

  יכולים לקרות שני אחים זה אחר זה, והבן אחר האב, ואין מניחים אלא בשביל עין הרע

  It is possible to call up to read the Torah two brothers, one after the other, likewise a son after a father. However we don't let them do it because of ayin hara

The Beis Yosef explains that although we don't rule like the Orchos Chaim who prohibits this meikkar hadin, the halacha is like the Kol Bo and the Mordechai that we don't permit this because of ayin hara.

I'm curious if this ruling applies in any other context. For example, by Sheva brachos, or is it only applicable to areas where a person's full name is mentioned (as is the custom when someone is called up to the Torah), where it is more noticeable that they're related.

I'm not asking if ayin hara is something to be concerned about I'm asking that assuming this halacha stands, is it specific to the Torah reading.


texts: In Bresheit 48:2-3 refers to Yosef's father as both Yaacov and Yisrael, why are two names used?

texts: If G_d has changed Yaacov's name to Yisrael, and that is the name he should be called, why then do we see both names being used in the same context. I had an explanation that he was called Yisrael when he lived in the land and Yaacov outside of the land (Mitzraim), but this dialogue takes place in Mitzraim. What is the explanation for this anomaly?


texts: Earliest source for "Baruch Hu U'Baruch Sh'mo"

texts: What is the earliest source for saying "Baruch Hu U'Baruch Shmo" when hearing someone say the Name of HaShem in a blessing?


texts: Bracha levatalah vs waiting between meat and milk

texts: If I make a ברכה on a Hershey bar, and before I eat the food, I realize I am Fleishig, what do I do? (assuming I have no other food around?)


texts: The definite article (ה) with the evil and good inclinations

texts:
The evil inclination gets a definite article - יצר הרע, in common usage (in my experience), and in various sources, e.g. בראתי יצר הרע of 'קידושין ל ב.

The good inclination does not get a definite article - יצר טוב, in common usage (in my experience), and in various sources, e.g. ותן בנו יצר טוב of the Friday night prayer before Kiddush

And if you'd prefer a Tannaic source, using both in one sentence, see Avos D'Rebbi Nosson 16:

  יצר הרע כיצד, אמרו שלוש עשרה שנה גדול יצר הרע מיצר טוב

Why is the Yetzer Harah seemingly a more definitive entity than the Yetzer Tov?


texts: Could G-d change His mind about the future of humanity?

texts:
Jews believe that G-d made a permanent covenant with them. We also believe He made a covenant with mankind. We believe in a Messianic redemption and ultimate restoration of the world to peace and order; we envision a just end in which those separated are reunited, the dead are raised, and humanity is united in serving G-d.

So says our theory. (Sou.rces.) But what if the covenants that were made do not technically exclude an irrevocable end (to human life, to the world) through terrific destruction? Or, far scarier: what if G-d indeed made good covenants, but in the future changes His mind (ch"v)?

Do our texts account for this possibility--do we see it as possible? Why or why not? How likely is such a thing supposed to be? And what are our souls to do then?


texts: Does anyone know of any good shiurim or sefarim to get someone to stop using the internet for bad?


texts: Do communities set public fast days for hurricanes or other natural disasters?

texts:
I hear occasionally about fast days in Israel when there's no rain.  Some examples are in this answer.  From one of the links there, R' Mosheh Lichtenstein is not in favor of fasting for rain in a situation where it's not life and death danger, as it was in the time of the Gemara.

Do communities around the world declare fast days for potentially life-threatening events?  I'm thinking in particular of hurricanes, which threaten lives yearly in the Carribean and southeastern US.  As far as I can tell, a strong enough hurricane is basically equivalent to עיר שהקיפה נהר, which is one of the dangers you can daven for on Shabbos.  And, while a hurricane is probably less dangerous today than it was thousands of years ago, people can and do still die from them R"l, so R' Mosheh Lichtenstein's primary points don't seem to apply.

Do Jewish communities in Florida, Puerto Rico, and other threatened places declare fast days when there's a hurricane approaching?  If not, why not?  And the same question applies to other natural disasters that can be predicted a few days in advance.


texts:
Honey is formed when a bee mixes enzymes in its own body with nectar from flowers to form honey. Since honey is thus a byproduct of a non-kosher animal, how could it be Kosher while for example, camel milk is not.

I would've thought the reason for this is that in many places such as Shemot 13:5 it says, "...to give you a land flowing with milk and honey..." Hashem wouldn't tell us about the abundance of honey if we couldn't eat it! So, we must be able to eat it. However, Rashi comments on that very passuk saying that the honey in this verse is reffering to date and fig honey, and not bee honey.
So, what then is the reason we could eat bee honey.


texts:
In the Artscroll Chumash Bamidbar 15:38, Tekhelet is translated as "turquoise wool". Does anyone have information on how 'wool' is derived from the word 'Tekhelet' or from the verse in which it is found?
Thanks.


texts:
Do the paleo-Hebrew inscriptions of the Gezer calendar, dated around the 10th century BCE, suggest that at one time the ancient Israelites used a strictly lunar calendar?

The calendar is written crudely in paleo Hebrew on stone. The inscription goes something like:

"Two months of harvest
Two months of planting
Two months are late planting
One month of hoeing
One month of barley-harvest
One month of harvest and festival
Two months of grape harvesting
One month of summer fruit"

The word "month" is translated to mean "moon", according to online sources. There's no indication of a possible 13th month; neither are any of the months named to give an indication as to when in calendar year did the harvest begin etc. This possibly suggests that the years were strictly lunar, with harvest time etc occurring in various months throughout a typical decade.

If it doesn't indicate a strictly lunar calendar, would it point to the notion that a typical year would've been pictured as 12 lunar months?


texts: Challah on table while reciting Shabbat kiddush

texts:
We are always careful to have the Challah in the Shabbat table when we are going to recite kiddush Friday night (covered of course). Where is this requirement noted?

And is it also required on Shabbat morning to have the challah in the table for the kiddush time?


texts: Chalav Yisrael milk: stringency or binding?

texts:
In a time where we know with enough certainty (when compared with other kashrut principles) that cow’s milk sold in most countries where we live is indeed cow’s milk, how do we know whether the laws about chalav Yisrael still have a purpose? I'd like to know the arguments on both sides: those who say it is now not contextually relevant, or those who say it is still a binding law, at least until overturned by a Sanhedrin.

If it's only an added stringency, I don't know if I would keep it (I'm just in the conversion process) since it causes such complications in the community. Then again, if it was intended to matter and remain necessary across circumstances, I see very much why Talmudic agreements/decisions like this must be followed. Or even just because of the way cultural customs in the Jewish community do carry attributes of real value to following generations, and it's hard to separate them.

I am curious about how much the original intention vs. the literal detail should be known and followed when it comes to this particular law.


texts: Has anyone bought low price tefillin on the web and had them checked?

texts: I ask because I would like to get some idea of how likely it would be to buy non-kosher tefillin on the web.  Prices range widely.  Various websites offer a bottom-of-the-line pair of tefillin for $150, $400, or $550, depending on the site. The high-end tefillin can run to well over $1,000. The lower prices are from websites that sell a wide variety of merchandise.  Has anyone bought inexpensive tefillin on the web and had them checked?  If so, what did you find?


texts: When did Jewish court systems replace Yisro's "chiefs" system?

texts:
The Jews in the desert implemented Yisro's "chiefs" system to act as judges, but we know at some point the nation transitioned to the courts system with judges of 3, 23, 71, etc.  At what point and why did this transition occur?  Or were the two systems operated in parallel and related to each other?  If so, what was their relationship, and what happened to the "chiefs" aspect of the system, which seems to have been dropped at some point?

Similar question here, but I don't think it answers my questions.  Thanks in advance for any answers!


texts: Can you pray mincha with a tzibur that's praying Maariv?

texts:
Many times I find a maariv minyan praying before shkia, can I pray mincha with them?
Is this considered tefila biTzibur?

Please provide sources to your answers.


texts: Saying "Shehecheyanu" on Mitzvot on the second day of Yom Tov

texts: The two days of Rosh Hashanah are considered as one day (Yoma Arichta), so why do we say Shehecheyanu when we blow the Shofar on the second day? Moreover even if we somehow view it as two days, why say a Shehecheyanu again on the Shofar when we don't say one on Lulav or on sitting in the Sukkah on the second day of Sukkos which is certainly viewed as two days (S'feika d'Yoma)?


texts: Can one resume praying if interrupted when not in a minyan

texts:
Are there any sources that comment on what to do if one is interrupted in the middle of the process of Shacharit, mincha or ma'ariv prayers without a minyan? Is it necessary to resume praying from the start once the disturbance has finished, or merely to continue from where you were when able to?

Is, for example, it permissible to resume sachrit prayers


texts:
In certain instances, a person who must carry something with them on Shabbos is allowed to do so, but should try to do it by way of shinuy (שינוי), a way different from the norm, in order to minimize the amount and seriousness of prohibitions done*. (see, eg, שמירת שבת כהלכתה לב:נד, about bringing medicine that is critical [but not necessarily urgent])

Since that is so, what shinuyim can be done? I'm looking for practical suggestions on unusual ways to carry an object in public, not necessarily for a halachic discussion; the definition of shinuy is here.

Every person should consult their own rabbis as to whether they are allowed/required to carry with a shinuy**, as well as to whether any of these answers count as a good shinuy, before implementing any of them.

A good answer to this question will be practical, easy, concealable (who wants to look funny?), and not cause pain*** to the carrier.

* For more discussion about the precise definition of "shinuy," see What constitutes a shinui?
** Assuming the situation isn't critical or urgent to saving life, in which case השואל הרי זה שופך דמים (Shulchan Aruch, Orach Chaim 328:2)
*** See my answer


texts: If one purchases a new pair of Tefilin should he say Shechiyanu when he puts them on the first time? When is the Bracha said for those that say 2 Brachos, after the first Bracha of L'haniach Tefilin or after the second Bracha of Al Mitzvas Tefilin (before or after Baruch Shem)?


texts: Can I say the Amidah out loud if it helps my kavanah?

texts:
If I am davening at home and it would not be disruptive to others, is there any reason I might be permitted to say the Amidah out loud--for example, if it helped me with my concentration or orientation to G-d?

I found a discussion on the second half of the page here, which includes mention of the original Mishnaic source that one should daven the Amidah silently. However, this discussion seems to have some problems; it was hard for me to pick up a normative conclusion (other than the guy's opinion) from it. Also, I would like to know if one could pronounce the Amidah in a relatively normal speaking voice, which is not addressed.

My instinct is that doing so is not prohibited at the strictest levels, since some kiruv minyanim, and perhaps Karlin Stolin, daven the Amidah out loud.


texts: is there a hint in scripture or midrash for a future nuclear war?

texts:
There is a saying in chazal that 1/3 of all the troubles to befall the world will occur in the war of Gog U'Magog.

Is there any hint/allusion in scripture or midrash of an upcoming nuclear war?


texts: How do we know that penguins are non-kosher?

texts:
Did anyone posek that penguins are (non)kosher?

Well, the same question might be regarding the swans.

The Sonchino edition Talmud Bavli, Chullin 62B says:

"R. Huna said: Bunia is permitted parwa is forbidden"

And in the footnotes:

"The penguin and the sea mew respectively."

How do they know that bunia is the penguin indeed? (Did our sages even saw penguins?)


texts:
The Gemara says:

אין עושין מצות חבילות חבילות
One does not make mitzvot into bundles.

But I've seen lots of people do just that: They put the four species into a bundle.
ואם תומר, and if you'll say:
The issue is making a Mitzva into a bundle, not putting the Mitzvah into a bundle.
You can't say that since the bundle is made from Lulav leaves. So we quite literally made a Mitzvah into a bundle.
Oh, and there are some who only make a bundle out of the Lulav, without even making a basket.

That should definitely be an issue.

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


texts: If my teeth are extracted, are they conisder shaimos?

texts:
Shemot 13:9 says:
למען תהיה תורח ה בפיך

So that G-d's Torah should be in your mouth.

So, my teeth are in my mouth together with the Torah, and they absorbed some of the Torah, too. So, I guess they are now considered "holy". If they are extracted from my mouth, and they have Torah on them, don't I have to bury them properly?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: Opened "please-take!" food items in a non-Jewish workplace

texts:
Is it alright to consume unsupervised food items at work that are open and available to anyone, assuming the items were initially known to be Kosher1 and there's no evidence of tampering?

Items that are commonly in this category might include:

Sugar
Coffee Creamer
Ice
Salad Dressing
Sliced Raw Vegetables2

1 Assuming it came sealed and marked Kosher, or someone reliable for Kashruth supervised or personally prepared the food
2 Assuming the vegetables were known to have been cut with a Kosher/new knife on a Kosher/new cutting board and pose no other Kashruth problems (bugs, Tevel, etc.)


texts: "Anenu" for taanit le'shaot - fasting half day

texts: If one would practically only be missing breakfast, could he say anenu in shacharit and finsh the fast (and not in mincha by which time he has eaten)? or must anenu in shacharit go together with enough hours of fasting to also pray it during mincha before eating?


texts: What's the source that Yavan/Greece is keneged choshech?

texts: I heard that Greece is connected to the term 'choshech' in the line "Tohu VaBohu Vechoshech al benei tehom..." (Bereishis 1:2), and I heard the idea used in multiple shiurs. Just wondering where that comes from, thanks!


texts:
We read how Avraham was going around convincing people to believe in one G-d and of his many students. Yet we don't hear of those students (or their descendants) ever again.

What happened to them all? Did they go back to paganism?


texts: Why is only the iniquity (עון) of the parents passed on to the children?

texts:
In Exodus 34:6-7 it is written

וַיַּעֲבֹר יְהוָה עַל־פָּנָיו וַיִּקְרָא יְהוָה יְהוָה אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וֶאֱמֶת: נֹצֵר חֶסֶד לָאֲלָפִים נֹשֵׂא עָוֺן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־בְּנֵי בָנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים׃
And the Lord passed before him and proclaimed: Lord, Lord, benevolent God, Who is compassionate and gracious, slow to anger and abundant in loving kindness and truth, preserving loving kindness for thousands, forgiving iniquity and transgression and sin; yet He does not completely clear [of sin] He
visits the iniquity of parents on children and children's children, to the third and fourth generations.

It says that G-d forgives iniquity and transgression and sin, 3 different things.  Yet it goes on to state that only the iniquity of the parents are passed along to the next 4 generations.
Is there any significance in the fact that the transgressions and sins of the parents are not also visited upon these 4 generations?


texts: Eidim Zommemin (first set) on Eidim Zommemin (second set)?

texts:
Eidim Zommemin are conspiring witnesses, which have a whole Perek of Gemara that talk about them: the first perek in Makkot.
My question is: the first set says edut. The second one claims they are conspiring witnesses and with them on that date in a certain location.
What happens if the first set then says that the second was with them at the incident?
i.e. the second set claims they were in Chevron, and the first one claims they were in Los Angeles, and that the second set was with them in Los Angeles.
If this were possible, it would create a huge problem for the halacha of eidim zommemin - the first set could just say that the second was with them in a different place.
So, is this possible?


texts: Meaning of "נראים דבריהם מדברינו" - accepting scientific theories over Jewish tradition?

texts:
Questions about the reconciliation of the Torah and the science are very frequent and popular, but they are nothing new. The sages were asked similar questions by the philosophers of Ancient Greece and Rome.

Pesochim 94a is a good example of such dispute, where R' Yehuda easily admits that the scientific approach sounds better than our Sages' (an extensive explanation here, thnx DoubleAA):

  "תנו רבנן שנו חכמים: חכמי ישראל אומרים: גלגל קבוע ומזלות חוזרים וחכמי אומות העולם אומרים: גלגל חוזר ומזלות קבועין. וכו' אמר רבי: נראים דבריהם מדברינו שביום מעיינות צוננים ובלילה מעיינות רותחים"

  The Jewish Sages say that during the day the sun travels beneath the firmament and is therefore visible, and at night it travels above the firmament. And the sages of the nations of the world say that during the day the sun travels beneath the firmament, and at night it travels beneath the earth and around to the other side of the world. Rabbi Yehuda HaNasi said: And the statement of the sages of the nations of the world appears to be more accurate than our statement. A proof to this is that during the day, springs that originate deep in the ground are cold, and during the night they are hot compared to the air temperature, which supports the theory that these springs are warmed by the sun as it travels beneath the earth.

If I'm not mistaken, the Sages' position is based on the Oral tradition, otherwise, there would be no point in such a dispute. And nevertheless, Rabbi discarded the tradition in favor of the empirical science.

There are numerous other, "pseudo-scientific" statements by our Sages, for example, snake gestation period of 7 years (Bechoros 8a), regrowing hymen before age of 3 (Niddah 45a) and more. Some of them (the former) are purely theoretical, but some (the later) are bases for various Halachic decisions.

What does R' Yehudah's statement mean in general terms (not concerning this specific claim)? How can he discard the Sages' oral tradition in favor of scientific theories?

And does his example let us do the same - in case of a discrepancy between our Sages' claims and the current science - to accept current scientific theories over our tradition?


texts: "I never saw a tzaddik be abandoned..." - how do we understand this?

texts:
At the end of bentching we say that "I was young, and I also became old, and I never saw a righteous person be abandoned, and his children asking for bread" (Tehillim 37:25).

How do we reconcile that with the poverty that we see all the time?


texts: Can the "Go'el Hadam" kill the inadvertent killer if he lives in any refuge city after the Cohen Gadol dies?

texts:
Bamidbar 35:25
 - 27 state that a person who inadvertantly kills someone must reside in the city of refuge until the Kohen Gadol dies. If that person leaves the refuge city, the "Go'el Hadam" (loose translation - "blood avenger") can kill the other person.

Suppose that after the Cohen Gadol dies, the indavertent killer decided to live in the refuge city, or, for that matter, go to one of the other 5 (there were 6 in total.) Can the Go'el Hadam kill him and be innocent?

In summary, when the Cohen Gadol dies, is the protection eliminated? If the protection is NOT eliminated, does he have to stay in the original refuge city (I state this because verse 25 uses the term "ir miklaTO" meaning HIS refuge city. Perhaps, a gemarrah uses this term for some point?) or can he go to another one?


texts: Why are some letters in the names of Haman's sons little?

texts: In Esther 9:7,9 there are letters in the names of Haman's sons which are written smaller than usual in the megillah. Barring the purimfest 1946 explanation, what is the reason for these letters being written this way?


texts: Using obsidian or titanium for shechita knives

texts:
I'm learning shechita and was wondering whether anyone has tried using obsidian or titanium for shechita.

It seems that due to the hardness of the material in the case of titanium and the tendency of obsidian to flake would make the knives less susceptible to pgimot (blemishes).

On the other hand, maybe it would make the blades harder to sharpen.

Thoughts?


texts: Will editing genome of embryo having Jewish parents diminish Jewish status of later child?

texts:
There's a dreadful genetic illness known as Tay-Sachs requiring two
carriers to activate the fatal effects in a child.

Probably, in reaction to the 20th century eugenics movement and its
terrible results, I seems most poskim would be
against any alteration of the human genome for any reason, and
probably forbid it for their communities, in the name of the
sanctity of human life.

There will come a time when humanity develops the technology to
edit a child's genome, and to also completely identify the key
genes responsible for full-blown Tay-Sachs.

Assuming two Jewish parents desired to conceive a child using
IVF from which the Tay-Sachs had been edited out along the way,
would this still be forbidden?

If so, would only the parents suffer the moral consequences?
Or would any Jewish child whose genome had been edited in any
manner even for therapeutic purposes, no longer be considered
fully Jewish (i.e. mamzer or karet) as a deterrent against
such an action?


texts: How can a Minor Learn Torah from Imperfect Teachers?

texts:
Chagigah 15b, in the context of relating how Rabbi Meir learned Torah from Acheir, states:

מאי דכתיב (מלאכי ב, ז) כי שפתי כהן ישמרו דעת ותורה יבקשו מפיהו כי מלאך ה' צבאות הוא אם דומה הרב למלאך ה' צבאות יבקשו תורה מפיהו ואם לאו אל יבקשו תורה מפיהו אמר ר"ל ר"מ קרא אשכח ודרש (משלי כב, יז) הט אזנך ושמע דברי חכמים ולבך תשית לדעתי לדעתם לא נאמר אלא לדעתי רב חנינא אמר מהכא (תהלים מה, יא) שמעי בת וראי והטי אזנך ושכחי עמך ובית אביך וגו' קשו קראי אהדדי לא קשיא הא בגדול הא בקטן
'What is [the meaning of] the verse, 'For my lips, a priest shall guard; knowledge and instruction they shall ask from his mouth, for he is an angel of Hashem of Legions (Malachi 2:7)'? If the teacher is like an angel of Hashem of Legions, they should ask instruction from his mouth; And if not, they should not ask instruction from his mouth.'" Reish Lakish said, "Rabbi Meir found a verse and expounded it: 'Incline your ear and hear the words of the wise ones; and put your heart to my knowledge (Proverbs 22:17).' 'To their knowledge' was not said, but rather 'to my knowledge'." Rav Chanina said from here: "Listen, daughter, and see, and incline your ear and forget your nation and your father's house... (Psalms 45:11)." The verses contradict each other! There is no contradiction. This one (ie. when there is no need for a teacher like an angel) is with an adult, and this one (ie. when there is a need for a teacher like an angel) is with a child.

From my personal experience, I know that, while the teachers at my school were very good, only one or two of them seemed to be without imperfections-- and they probably, somewhere along the line, where not perfectly Malach-like.
What is the heter for our chinuch institutions to hire people who aren't of angelic perfection to teach Torah to minors? Is it out of necessity, or is there a different/additional reason?


texts:
Inspired by the comments here, I realized how little I know about what other customs' Sedarim are like. As an Ashkenazi, I'd only ever participated in Ashkenazi Sedarim. As such, I'd like to explore what other traditions do on this night.

What is a typical Mizrachi (Middle Eastern) Seder like? What sorts of minhagim are widely practiced uniquely in Mizrachi communities?

I'm aware that Mizrachi communities tend to practice similarly to Sefardim, but that there are differences. As such, I'm curious specifically about customs unique to Mizrachim for the purposes of this question.

Particularly those who have attended both Mizrachi Sedarim and other traditions: what were some of the main differences you saw?

For other posts in this series, click here.


texts: Why did G-d leave the man evil after the flood?

texts:
It says in Parshat Noach that G-d decided to never destroy the world because it is understood that man has evil tendencies.

Why would Gd leave the man with the same flaw that caused Him to destroy it in the first place?
Why destroy the world if the man is evil if they're gonna be left evil afterward anyways. Why destroy the world before the Flood due to man's wickedness and then let it be afterward if the man is still wicked. Why couldn't Gd just not commit the flood, humans will be the same pre Flood as they will be after?


texts: Using someone's mother/father's disliked name for ritual purposes

texts:
Closely related to this question, what happens if someone's mother or father doesn't/didn't like her or his name, and the child now either needs a MiSheBerach or is called to the Torah? What name should be used? Does Kibbud Av VaEim come into play?

(Note that, unless it is pointed out in the answers/comments that the rules are one and the same, I am asking only about ritualistic uses of the name, not legal uses. Hence synagogue.)


texts: Who was the first person to be referred to by acronym?

texts:
Rashi, Rambam, the Maharal, the Rosh, the Rema, etc. are all usually referred to by their acronyms. This custom makes sense in a culture that is mostly transmitted through the written word where ink and paper were not cheap - someone wrote רש"י, so I say Rashi.

Who was the first person to be generally addressed as an acronym?  Who popularized the use of that acronym?


texts: When and why does the Gemoro say “vehilchoso”?

texts:
Sometimes, after the Talmud records a disagreement, it concludes by saying that the Halacha is like one side of the debate (“vehilchoso”). See e.g. http://hebrewbooks.org/shas.aspx?mesechta=2&daf=22&format=pdf end of line 10.

When and why does the Gemoro say “vehilchoso” ("and the halacha is like so-and-so")?


texts: PTIJ: Can't find the fifth chelek of shulchan aruch

texts:
People keep telling me that I need to get the fifth section of Shulchan Aruch. I'm not really sure how everyone seems to know that I don't already have this chelek, but since so many people have been recommending it, I've been really trying to find a copy.
Some fellow I met on the internet offered to sell me a copy if I would wire him $5,000, but after I did I think he must have forgotten to send it and I can't get a hold of him now.
Can anyone give me any direction where I could find myself a copy of the 5th chelek of Shulchan Aruch?

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


texts: PTIJ: Who should I vote for? (23rd Knesset Edition)

texts:
One year ago Scimonster asked who we should vote for for the 21st Knesset. Well, luckily for us we get another opportunity to answer that question. Since the question has not changed that much I will quote the rules used last time:

Please provide sources that "specifically mention"* a candidate or party running in the current Knesset elections as someone either worth voting for or who should not be voted for.**
* Sources can be Biblical, Talmudic, or Halachic, but the mention must be Purim Torah -- based on a pun or misunderstanding of the quote. I specifically do not want any real modern-day rabbis saying who to vote for in this election. The candidate/party can be identified either by name or by a defining characteristic.
** It shouldn't just be any "mention" of the candidate's name, but rather specifically something related to voting or a position of power, etc.
Obviously this is not the final stand on who to vote for, as always, consult your rabbi.

This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.
Please leave your personal politics out of this.


texts: Was it ever the norm for children to get married?

texts:
The Gemara describes many Halachos that apply when someone gets married at very young ages, many under 12, and even a few for the age of 3. There are stories of people who did get married at such ages (Rivkah, ATSO1). I've heard that during the times of the "Cantonists" some parents had their children married at extremely young ages so that they wouldn't be drafted.

Was it ever common for people to get married at very young ages? If so, was it the norm? When?

(Assume here that "young" is 13 and under, although if it was common to get married at, say 15, I'd like to hear that too.)

I have intentionally made no distinction between boys and girls. Include them both.

Related: Apologetics for marriage at 3 years old

1According To Some Opinions.


texts:
Is there any source for the custom to place notes in to the Western Wall? A very prevalent practice in Israel.

And even if there is no source, is it a good idea?


texts: Did David held kashrut when invited to a meal?

texts:
In relation to the following question If Jews don't eat cheeseburgers, why did Abraham serve a calf with milk?

I wondered how one should interpret the verse of 2 Samuel 17:29 which states that David and his people were given a meal which included milk products and meat of which they ate.

For now, as an example, it was clearly Jewish human beings, so some points made in the case of Avraham don't apply in this specific case.

I would like to know how the kashrut applies to this case, and how the verse should be understood.


texts: Responsa concerning attending University or College

texts:
Are there any responsa from 20th/21st century Rabbis which discuss attending University or College? If so, which?

I've heard there is a R' Elchonon on this topic speaking about whether one is allowed to go or not and he stipulates certain conditions.


texts: What Hebrew language Mishna do you recommend?

texts: I like Koren Publishing, and I noticed they have Bartenura and Kav V'Naki edition. I want to practice my Hebrew. I like a clean visual design, but also portability. What should I purchase? Any recommendations?


texts: Put schah up between Yom Kippur and sukkot

texts:
I was told that it is important not to put up the schah before yom Kippur.

But in Yeshiva I learned that it can be put up 30 days before.

Are there any sources that recommend or forbid to put up the schah before yom Kippur?


texts: Which electric shavers are halakhically acceptable for shaving a man's beard?


texts:
What is the halachik difference between a talit gadol and a talit katan?
If the talit gadol is somehow better, why don't we only wear that?
If they are equal, why do we need a talit gadol at all?


texts:
I received a letter from a rabbi, in his capacity of leading a Jewish institution, that opened with

  Dear _____, LAYT

I assume, given the context, that "LAYT" is some sort of Jewish blessing or honorific. What does it mean?


texts: Why didn't Balak request Bilam to bless his own people?

texts:
When Balak summons Bilam, he says, "For I know that whomever you bless will be blessed and whomever you curse shall be cursed." This implies that Balak understood that Bilam's main strength was in blessing people, and the secondary strength was in cursing.

If that's the case, and he feared the Israelites, why didn't he request Bilam to bless him and his own nation Mo'av to be successful and to feel safe against the Israelites, if he feared their conquering him. Or, if they were to wage war, he could have asked Bilam to bless Moav with the ability to win the battle? Why, instead to he resort to Bilam's ability to curse?

In his weekly drasha. my rav used this to explain / prove the historical "focus" that anti-Semites have had for millennia. IMO, that makes for a nice drasha, but it doesn't explain, really, this situation. I don't think Balak was motivated to destroy Israel because of hatred. It seems that he feared their overtaking his land, even though, we know that God had told Israel not to wage war against Moav. (See parshat Devarim.)


texts: Rabbinic influences in the Karaite Siddur

texts:
The KJA Siddur appears to have a number of instances of influence from the Rabbinic liturgy. Some examples of note, based on a brief perusal:

Page 2: The brachah on tzitzis. (The questions there being 1. what is their (non-rabbinic) source for a brachah, and 2. why is the text of a brachah --שם ומלכות, אקב"ו--virtually the same as Rabbinic brachos?)
Page 6: Text at the beginning of and in between every line of the Kedusha that does not quote directly from the text of the praises of the Malachim in the Navi. (The question there being that the purpose of kedushah is specifically with regard to the verses that the Malachim say--the question can, in fact, extend to the source of the Kedusha, which seems to be Rabbinic based on that Gemara.)
Page 7: A verse in between the verse of Shema and the following paragraph of Ve'ahavta. (If the section is quoted straight from the Torah, there should be no verse in between Shema and Ve'ahavta--it seems to be rooted in the Rabbinic liturgical structure of including Baruch Shem Kevod).

Is there a documented Rabbinic influence on Karaite liturgy, and if so, how does the Karaite community reconcile this influence in their prayer when (as I understand it) they largely reject Rabbinic influence?


texts: Significance of parashah of the week a child is born

texts: Did Chazal ever teach about any significance attached to the parashah of the week a child is born in terms of picking the child's name or otherwise raising them?


texts: No atonement for adultery without punishment?

texts:
If I understand correctly, proper teshuva for sins between man and G-d removes punishment (Hilchot Teshuvah 2:9):

Neither repentance nor the Day of Atonement atone for any save for
sins committed between man and God, for instance, one who ate
forbidden food, or had forbidden coition and the like;

Further, we read (Hilchot Teshuvah 6:2):

That is saying concerning a sinner as long as he did not repent; but if he did repent, repentance to him is then a coat of armor against punishment. And, to the same extent that man sins consciously and of his own free will, he should turn to repentance consciously and of his own free will.

We also see in Hilchot Teshuvah 2:9 that adultery seems to be a sin between man and G-d according to Rambam.
Therefore, proper teshuva should remove punishment for this sin, shouldn't it?
However, in Mishlei 6:29 we read:

כֵּ֗ן הַ֭בָּא אֶל־אֵ֣שֶׁת רֵעֵ֑הוּ לֹ֥א יִ֝נָּקֶ֗ה כָּֽל־הַנֹּגֵ֥עַ בָּֽהּ׃
It is the same with one who sleeps with his fellow’s wife;  None who touches her will go unpunished.

Therefore, does atonement for adultery always require punishment or only if one didn't do proper teshuva?


texts: Given that shedim can either do good or bad and are intelligent, speaking creations in this world, can they be punished and rewarded? Do they have mitzvos? Will they exist in olam haba?


texts: Modern Zohar printing with older pagination

texts: Has the Zohar been reprinted in such a way where the pagination follows the old printing? Meaning, it is common to find myriads of editions that where printed in modern times, but I have found that they often do not follow any external systems of pagination. The specific one I am referring to 1558 Mantua edition, where there are three parts (Genesis, Exodus, Leviticus-Deuteronomy), which make use of two-sided numbering (1a;1b). See here


texts: Does anyone know where to get tefillin parts, specifically retzuot and batim as a friend of mine needs new batim and I need new retzuot.


texts: Levi tribe and the spies story investigation

texts:
I gathered a couple of questions together because they might be linked but I'm OK with splitting them:

Why didn't Levi send a spy?

I know, I know they didn't have Nahalah in Israel. So what?

The two and a half tribes didn't receive Nahalah in Israel but Moses obligated them to participate in conquering.
As Leviim replaced Bchorot that surely had Nahalah in Israel, it appears that by the time of sending the spies Leviim did have the right of Nahalah. The decree of withholding Levi from Nahalah was introduced by Moses 40 years later right before entering Israel (Dvorim 18,1).
Yehoshua did send Pinchas with Kaleb as spies (see the Haftarah)

Did Leviim cry with the rest of the people?

Leviim seemed a righteous tribe, but I didn't hear of them standing up against the crying as they did in the Golden Calf. Didn't they and why?

Why weren't Leviim exempt from keeping the 9th of Av?

If they were righteous, as usual, and didn't participate in the big cry, why weren't they exempt from keeping the 9th of Av Halochos. Like in "ידינו לא שפכו את הדם הזה".

See also this answer.


texts: Is Unitarianism considered to be idolatry?

texts:
Many Jewish authorities consider Christianity to be idolatry due to their belief in a "Holy Trinity." Is that position universal for all Christians, or is it specific only to particular individuals or denominations that actually believe in the trinity?

In particular, is Unitarianism widely considered to be idolatry among rabbinic authorities?


texts:
I'm 99% sure that I've seen someone write what I found to be a very beautiful and very sad pshat relating to Yirmiyahu 23:9.  It's not any of the mefarshim Sefaria has on that pasuk.  I thought it was the Malbim, but the Malbim on that pasuk doesn't say anything like that.  I searched on Bar Ilan and didn't find it in the Malbim anywhere in Tanach.

The gist was that a Navi only receives nevu'ah when he's happy.  Yirmiyahu's prophecies were predominantly sad, so when he would feel one coming, he would get sad: "oh no, more bad news".  Hashem would make him artificially happy, similar to the effect of alcohol (הייתי כאיש שכור וכגבר עברו יין), until the prophecy was over.

I'm not creative enough to invent a pshat like this on my own, so I must have seen or heard it somewhere, but I have no idea where.  Can anyone help me find it?


texts: How "separated" must men & women be to avoid the problem of mixed swimming?

texts:
Most rabbis that I have spoken to or read their opinion in local newspaper articles have prohibited mixed swimming.

My understanding of this prohibition seems to mean that men and women should not be in the same pool or close proximity in the same body of water.

I am curious what would be considered "far enough" to avoid the problem. For example, would any of these scenarios avoid the problem?

Would a floating rope in a pool, lake or the ocean be sufficient, assuming each gender stays on his / her side of the rope? Would separate entries to the swimming area be needed?
What if there are two pools next to each other by a common walkway? These are considered separate distinct bodies of water.
Using a lake, there are two enclosed "docks" creating separate swimming areas for men and women, but they are in the same lake.

I am focusing specifically on the problem of swimming, and not any problems there might be of viewing women or men in bathing suits on their way to or from the swimming area itself. I understand that they may be related, but for purposes of this question, let's assume that this is handled by everyone having a robe, towel other covering In arm's reach to the swimming area.


texts: Are there any running commentaries on grace after meals?

texts: I would like to know if there are any authors from the period of the rishonim or earlier who have compiled a running commentary on birkat hamazon.


texts: A listing according to Rambam's four categories of mitzvos

texts:
The Rambam in Shoresh 9 of Sefer HaMitzvos says that there are four categories of mitzvos:

  דע שכל צוויי התורה ואזהרותיה הנה הם בארבעה דברים. בדעות ובפעולות ובמדות ובדבור

Deos (Beliefs, Attitudes, Thoughts)
Peulos (Actions)
Middos (Character traits)
Dibbur (Speech)

In the sefer itself, the Rambam doesn't categorize his list of 613 mitzvos by these categories. I was wondering if anyone ever did? Sometimes it's not obvious how to categorize them (for example, ואהבת לרעך כמוך, loving one's neighbor like onself, is deos, middos, and consists of peulos).


texts: Can anyone suggest books detailing the lives and philosophies of various sages?

texts: I'm seeking out books which go into details about the lives and ideas of the various Jewish sages. Obviously, a single book for all is unlikely but any suggestions are welcome.


texts: Which Yochanan Kohen Godol is in Al Hanissim?

texts: In Al Hanissim we mention a Yochanan Kohen Gadol. Since there were several kohanim gedolim named Yochanan which one is this, historically?


texts: The mishna in makkos teaches that even someone who the entire Jewish people have a need for such as Yoav ben Tzrurya would have to go into exile (to a city of refuge) if he killed accidentally. I would like to know if the same law applies to a king. If a king kills accidentally does he go into exile?


texts: Kamatz katan in "kadashim" in Vayikra 24:9

texts:
In the verse Vayikra 24:9 in the printed tikkun the first kamatz of the word kadashim (קׇֽדָשִׁ֨ים) is not katan. However, on Wikisource it has that first kamatz as a kamatz katan:

  וְהָֽיְתָה֙ לְאַהֲרֹ֣ן וּלְבָנָ֔יו וַאֲכָלֻ֖הוּ בְּמָק֣וֹם קָדֹ֑שׁ כִּ֡י קֹ֩דֶשׁ֩ קׇֽדָשִׁ֨ים ה֥וּא ל֛וֹ מֵאִשֵּׁ֥י יְהֹוָ֖ה חׇק־עוֹלָֽם׃

Which one is the correct?


texts: What's up with those "drushy" Rashis in Nasso

texts: In Bamidbar chapter 7, around verse 19, Rashi suddenly turns uncharacteristically "drushy". He starts bringing all kinds of gematrias about the korbanot that the nesiim bring. But the gematrias don't seem to have anything to do with the topic at hand in the Torah. Rashi normally doesn't depart much from the level of p'shat, so it is surprising to see him start making drashot--especially when they do not seem to be related at all. Why did Rashi bring these seemingly unrelated gematrias?


texts: What's the maximal ordinal day of the month to be mentioned in the Torah?

texts: Out of the 30  days of the month, what's the maximal ordinal day of the month to be mentioned in the Torah? (especially in the first five books)


texts: Are Jews who live and died in diaspora non-believers?

texts:
Our Sages teach (Ketubot 110b) that someone who lives "in diaspora" is compared to a non-believer (someone who does not have a God, God forbid).

However we do find many Jews, rabbis and tzadikim, who settled and died in diaspora. Our Talmud Bavli is from Babylon which is in diaspora.

So are Jews in diaspora non-believers? In what way? Can we understand our Sages in this regard?


texts: When is OK to repeat words or lines in prayer?

texts:
I have read several questions and answers on here regarding repeating words in prayer, but they do not answer why some common repetitions are allowable.

Some examples:

1)  During the Torah service, it is common to repeat "Ki mi-Tziyon tetze Torah" and "Barukh she-natan Torah, Torah".

2)  During Aleinu, it is common to hear "u-Shkhinat uzo, u-Shkhinat uzo" and most infamously "u'shmo, u'shmo, u'shmo ehad."

3)  Possibly most problematic, in some synagogues there is a custom of singing and repeating "V'techezena ainainu b'shuvkha l'Tzion b'rachamim." during the Chazarat ha-Shatz and also of "Sim, sim, sim shalom, sim shalom tovah u'brakhah."

The answer to Repeating words in prayer makes a convincing case that unnessessary repetition was looked down on by many authorities, especially for the Chazzan.

The answer to Is repeating the chorus in Lecha Dodi problematic? makes a distinction between a piyut and a tfilla and points to the relevance of whether a name of God was used.  Those criteria make sense, but by them there are problems with the minhagim listed above:

1) Since the Torah service is a davar shbikedusha (a prayer that can only be recited in the presence of a minyan) should these not be repeated?

2) Isn't "Shkhina" a name of God ("the Presence").  Also can't "u'shmo" x3 be construed as trinitarian as Jake and Josh Waxman pointed out?  Ironic, in a piyut composed against idolatry.

3) It seems like these ones might be the most flagrant violations of halacha since it is in the Shemona Esrei and since "Shalom" is a name of God.  Is this changed by the fact that this happens during the repetition rather than during the silent Shemona Esrai?

Am I getting carried away with what might be harmless customs or are these actual deviations from halacha?


texts:
I understand that, circa 1980, a religious authority for Lubavitch hasidim ruled that foods certified as kosher by the Satmar His'achadus Harabanim (CRC) not be eaten.

What form did this ruling take? Was it an excommunication on manufacturers who hired the CRC to certify their products? or an halachic ruling that the CRC is unreliable? or what?
Did the ruling apply to foods certified by both the CRC and another (otherwise reliable) agency as kosher? (The answer to this question may well be obvious once the preceding question is answered.)
Did the ruling apply to other actions taken by the CRC? It's a bes din, after all. For example: If the CRC issued a get (I don't know whether it has ever issued gitin), would this ruling prevent marrying the divorced woman? (The answer to this question, too, may well be obvious once the first question is answered.)

(One thing I'm not asking is why the ruling was issued. But if you have to include that information in your answer in order to answer the above questions, then by all means.)


texts: Can halacha of Eidim Zomemim be applied in today's times? (ex: $ cases)

texts:
Scenario: Reuven & Shimon are at the Beth Din of America in Manhattan and are testifying that Levi completely wrecked Yehuda's Manhattan apartment on March 17.
Suddenly: Dan & Naftali come in mid-testimony and say "We don't know whether or not Levi wrecked Yehuda's apartment, but we're here to testify that that you were with us in LA on March 17."

This sounds like a textbook case of Eidim Zomemim (conspiring witnesses) right out of the first perek of Makkos!
Now:
For death/ lashes/ fines -  there's no court of 23 or Sanhedrin nowadays which would be able to administer death/ lashes/ fines.
But:
In monetary cases... (which ARE still applicable nowadays)
Is it possible for a case of Eidim Zomemim to happen in today's times?


texts: Nusach for silent Amida when chazzan in an other-nusach congregation

texts:
My understanding (based, if I recall correctly, on R' Moshe Feinstein) is that when I pray in a congregation that uses a different version of the prayers (nusach) from the one I usually use, I should use the congregation's nusach whenever it's readily apparent to people around me which nusach I'm using (e.g. parts which are said aloud), but I may use my own nusach when I can do so unobtrusively (e.g. the silent Amida).

What if I'm leading the prayers? Clearly, for nearly everything, I'd use the congregation's nusach, but what about for the silent Amida, which is, of course, purely silent and presumably private? Is the rule different for prayers that include a repetition of the Amida (morning and afternoon) and for prayers that don't (night)?


texts: Why didn't God intervene in the story of Itzhak's blessings to Eisav?

texts:
We can see God intervening in numerous situations in the Book of Genesis, revealing His divine plans to our forefathers, saving them, and preventing them from falling into different traps. However, in the whole Parasha of Itzhak's blessing, God keeps completely silent for years and doesn't reveal Eisov's true nature.
Why didn't He reveal to Itzhak that Eisov lies to him? Why didn't He intervene in the story of the blessings and prevent the mess it caused? Why didn't He talk to Yaakov and advise him to choose a different way of handling the situation?


texts: Is Avodah Zarah still the great danger that it once was?

texts: I have no direct sources, but I seem to recall that various Chassidic rabbis, maybe others too, have taught that idolatry no longer has any real, or effective power. I think this is limited to Jews, although I may be wrong. It ended with Malachi and the end of prophecy, or alternatively around the second Temple period. (For example, T.B. Chullin 13b suggests that idolatry is not as serious an issue when outside the land of Israel.) If my memory is correct, and Avodah Zarah is no longer the great danger it once was, what if any, are the halachic and other consequences?


texts: Was Yakov separated from Yosef the same length of time he was separated from Yitzak?

texts:
I was told that the time Yakov was separated from Yitzak was 22 years, but in Bresheit 31:38 (Yakov speaking) "These twenty years I have been with you..." Were there two more years before he was reunited with his father?
In a related experience the time Yosef was in Mitzraim and separated from his father Yakov was that 22 years?

I realize there are two questions in this description but they are presented in this way to see if there is a correlation between the separation period that Yakov had with Yitzak and then again between Yakov and Yosef.


texts: Is one allowed to study for a parsha test on Shabbat?

texts:
This question addresses whether one may read secular material on Shabbat. All the answers indicate that it is permissible to learn Torah on Shabbat.

A common "Rebbe technique" used for years in yeshivot is to give parsha or Gemara tests on Sunday morning. This causes students and parents to study for the test on Shabbat. I understand that Shabbat is meant for עונג (loosely translated - pleasure  / enjoyment) and one should avoid doing things that upset him or cause stress on Shabbat. So, the question is if one can study Torah specifically for the Sunday test when such activity is stressful?

Years ago, I asked one of my son's rebbes this question. His answer was something to the effect of using the adage (forgot where it comes from):

  מתוך שלא לשמה בא לשמה

I.e., ideally people should learn Torah for the sake of the Mitzvah of learning it. However, if people learn Torah without this reason (e.g. either positively, such as if you give kids a prize for learning or negatively such as giving a test) this forms a habit where, eventually they will learn it just for the mitzvah. Essentially, the rebbe used this as explaining why it's OK to study for the Sunday test.

I'm curious if this reasoning is valid for overriding the requirement of עונג שבת.


texts: Can a Shul collect payment from one who does not follow specific rules?

texts: In Sources to encourage returning s'farim to their places it has a picture of a sign saying that usage of seforim is on condition that one obligates himself to pay $18 to the synagogue fund if they are not returned to their proper place. Is this enforceable according to Halacha?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Giyur l'chumrah + tribal/family affiliation

texts: Does a giyur l'chumrah keep his/her family ties and tribal affiliation? I.e. does a Kohen's son who undergoes a giyur l'chumrah continue to be a kohen and that man's son, or does he shift to Yisrael and ben Abraham v'Sarah?


texts: Does Devarim 10:12 consist of four demands or just one?

texts:
Devarim 10:12

  And now, Israel, what does HaShem your G-d ask, require, or beseech
  of you but, except, rather than… 1) to fear HaShem your G-d, 2) to
  walk (in obedience) in all His ways (in order to imitate or present
  Him), and 3) to love Him…. AND 4) to serve HaShem your G-d with your
  whole heart and your whole being.

The Gemara (Berachos 34b, Megillah 25a, etc.) understands from this verse that God has one fundamental demand of us: yirat Shamayim (fear of Heaven).

I don’t understand this Gemara, because although the Gemara says we are dealing with a single entity, the verse itself seems to specify a whole list of demands. Could it be therefore that the 4 points which I summed up:
1) Yirah, 2) following Torah, 3) Ahavah and 4) Avodah, are four main-points upon which everything which is asked from us by HaShem can be hung upon, and maybe this can even be reduced to one, Yirah, because all the rest come from this one command?

Are there any commentaries that explain this?


texts: If the Menorah or any other Temple Articles were theoretically found or any of the other less significant ones like the tongs used to change the wicks on the daily basis, would it be allowed to be displayed in a museum-type place or would that be against Halacha?


texts: Joseph and imprisoning his brothers - Is he changing his mind?

texts:
There appears to be a confusing / contradictory sequence of events occurring when Joseph's brothers first appear before him in Egypt.

Refer to Breishit 42:16 - 19

In v. 16, Joseph tells to his brothers to send one person back to bring down their other brother, and the rest of them will be imprisoned in Egypt.

Apparently, that didn't happen, or Joseph didn't wait to see if it would happen, since, in verse 17, he imprisons all his brothers for 3 days.

Finally, in verse 19, Joseph says, one of your brothers will be imprisoned, here, and the rest of you can go back to bring your other brother. It seems like the opposite of the original arrangement.

Why did Joseph change the entire arrangement between verses 16 and 19?


texts: What are the issues with singing in a secular choir that includes some Christian music?

texts:
If one sings in a secular choir (consisting of both Jews and gentiles) that performs in secular locations and contexts (such as concert halls, public plazas, nursing homes, etc), what are the issues if the choir selectively performs Christian music?  I think singing that material could be avodah zara and at least has an issue of marit ayin; others I've spoken with think the performance context negates those issues, holding that it's about the music, not the sentiment, and choir members aren't assumed to agree with everything they sing.  I would appreciate sources for either position (and others that people might raise).

For purposes of this question let's assume that we understand what "Christian music" is.  (That may be a followup question later.)  This question is about the circumstances (if any) under which it is acceptable to participate in a performance of theologically-objectionable music.