texts: What is the commentary on Leviticus 21:2-4 - why is wife not included on the list

texts:
Leviticus 21:1-4

  The LORD said to Moses: Speak to the priests, the sons of Aaron, and
  say to them: None shall defile himself for any [dead] person among his
  kin, except for the relatives that are closest to him: his mother, his
  father, his son, his daughter, and his brother; also for a virgin
  sister, close to him because she has not married, for her he may
  defile himself. But he shall not defile himself as a kinsman by
  marriage, and so profane himself.

I think I understand why a priest would want to stay away from a dead body.  The body represents contagion.  It's also spoiling in the heat.

But why is wife excluded from the list?  A priest may be exalted (verse 10), but a priest is still a man and has emotions.  Surely he will grieve at the death of his wife - it is a major life event.  Is G-d so insensitive that he would deny the priest the opportunity to grieve at his wife's death?


texts:
Is it true that Rosh HaShanah is also called Yom HaKeseh, meaning “The Day of the Hiding” or “the Hidden Day.” I noticed that it’s called this way because of Tehillim 81. Is it true it’s also called this way because it’s concealed as to when it starts and that it can only start when the moon begins to reflect again?

I find this interesting because somewhat our own wrongdoings and sins are consealed, but during this period from Rosh HaShanah till Yom Kippur we’re quite reflective.


texts:
What is the difference between Ruach haKodesh and Shekinah?

Is there a difference between the two concepts or are they exactly the same?


texts: Can the husband in a gentile married couple convert without his wife?

texts:
We are a gentile married couple and my husband wants to convert to Orthodox and I'm still not sure if I want to convert at all. I found out that the Conservative would let my husband convert and stay with me, but how is it in Orthodox? Our rabbi said he would have to divorce me, but our rabbi is super frum (good for him... not good for me).

Please help. I don't want to lose my husband but I also don't want him to be unhappy and Torah makes him happy.


texts: Why is the fear of natural death not addressed by the Nevi’im?

texts: Shalom. I’ve become somewhat perplexed by the lack of words of comfort and reassurance regarding death (in general) in the Nevi’im. I am a Gentile so am wondering if Israel has a different conception of, or relationship to, natural death than other peoples. For me, natural death is quite a big thing! Thus I expected Hashem to have had more to say in response to such concerns and fears. Is my fear and alarm regarding said things pathological? Thank you for your time.


texts: Can someone [be] tovel accidentally? (Does tovelling need kavanah?)

texts:
Does tovelling, either for vessels or a person, require kavanah (intent) to achieve the purification?
Let's say someone went bathing in the river, or for whatever reason just fell in naked; for dishes, someone could have just dropped it.

The entire concept of tumah and taharah seems to be of a spiritual/mental nature, which is why it might seem that you need to intend to purify yourself/dishes. On the other hand, the end result either way is that it was dunked in the water.


texts: Where to tie the Maimonidean half-tekheleth?

texts: According to the Rambam that the tekhelet strand if only half-dyed, where exactly should the halfway-mark (or, in the strings I've seen, the transition portion) fall? Should it be up against the hole in the garment through which it is threaded (as is apparent in the diagrams put out by the Tekhelet Institute)? Should the tekhelet portion only begin in the first knot? Or should it only begin with the first tekhelet chulyah (as is perhaps implied by those who say the core should always be lavan according to the Rambam)?


texts:
It's pretty commonly accepted that Matza used to be soft (sort of like a tortilla) and was used by Hillel to make a wrap (not a sandwich).

When did this change in various geographic locations which now use Matza that is dry and cracker-like? I'm looking for explicit statements by Rishonim, Achronim or other reputable historical sources regarding the consistency of their communities' Matza, not theoretical discussions about hard or soft Matza in general.

(I am not interested here in debating if one can use soft or hard Matzas today, various Hashgachas on soft Matzas, the practices of communities who today still use soft Maẓẓa traditionally, or any other Jewish Law type issue.)


texts: Amen to another's blessing while you are in the middle of a verse containing a curse

texts:
Sometimes it happens that you find yourself in the middle of a posuk containg a curse - for example Dvarim 11:17

  And the wrath of the Lord will be kindled against you, and He will
  close off the heavens, and there will be no rain, and the ground will
  not give its produce ...

Now if at that point you hear someone else saying a bracha where the law would be that you must respond 'amen'...

In this case are there any issues?

I mean, even though you obviously have in mind that you are responding to the blessing and not to the words that you have just said in the posuk...

Should one possibly have to say something else or make a slight pause before responding amen?


texts: Will rabbis allow brainy Shabbat driving?

texts:
Saw this news story a few days ago about a car being driven with just thought, using a special cap with sensors.

http://www.jpost.com/Sci-Tech/Article.aspx?id=215704

To me this still seems entirely muktzeh and therefor should be no question about it's permissibility on Sabbath or not.

By virtue of a Rabbinic discussion it would appear that there is a possibility that this might be acceptable. What are the issues that would allow this?


texts: In my first yeshiva (which was a Chabad yeshiva), students would place loose hairs that had fallen from their beards into sforim. In my second yeshiva (which was a Litvak yeshiva), my rebbe made a point of blowing them out of books if the book was open and he saw one there. Where did this custom of placing hairs into sforim come from? How widespread is it? How widespread is opposition to it?


texts: How far do I have to go to take care of myself?

texts: The mitzvah of V'nishmartem (Devarim 4:15) requires a person to take care of their health (Shulchan Aruch C.M. 427:8, Kitzur Shulchan Aruch 32:1).  How far does this go?  Do I have to exercise daily?  Do I need to be in peak physical condition?  Am I required to stay current on nutrition news to follow the healthiest eating and living habits?  In short, how far do I have to go?


texts: Why can't you cut down a wheat stalk before planting the other species?

texts:
The Mishnah in Kelayim 2:3 records that if one wishes to plant barley in a field currently seeded with wheat, or vice versa, he must wait until the field is wormy, plow it, and then he may seed it. If the wheat has sprouted, he must uproot it before he can seed the barley.

In Mishnah 4, it addresses the same case, but with grapes instead of barley. In the various permutations thereof, the Mishnah rules that one must uproot/plow over what is there, and only then may he seed. However, if the grapes have sprouted already, he may chop them down to within a tefach of the ground, plant the wheat, and then uproot the grapes.

Why is this not true in the other cases? If my wheat has sprouted, why can't I chop it down to within a tefach, plant the barley or grapes, and then uproot the wheat?


texts: Essential requirements of Jewish conversion

texts: What are the essential requirements of conversion to Judaism, such that if one of these requirements is not fulfilled the conversion is invalid?


texts: Maaser on post-tax contributions to retirement accounts

texts:
In this article, quoted a few times on this site, there is a discussion on maaser deductions. He says:

  Tax-free income that went into a retirement (or other) account designated specifically for you that has no required vesting period — such as contributions into your 401k, tax-deductible IRA account, or non-qualified deferred compensation program is not considered maaser income in the year it is earned; instead, it will be considered maaser income in the year it is received. (Note: not everyone agrees with this. Some hold that this income is liable for maaser in the year it is earned and is then received "maaser-free" later.)

  As a general rule for other cases not outlined above:
  don't include income that will be taxable in a coming year (like 401k contributions);
  include income (or benefits) received this year on a tax-free basis (like FSA income).

Here, he seems to be talking about traditional 401(k)s and IRAs.  My question is, what about Roth (post-tax) 401(k) or IRA accounts?

On one hand, he mentions that he is specifically talking about tax-free income or income that will be taxed in a coming year, which would exclude Roth retirement accounts and require maaser to be taken in the year that the income is earned and received "maaser-free" upon future distributions.

On the other hand, it seems odd to me that the fact that the U.S. government takes taxes on a Roth account ahead of time should affect the maaser status of a retirement account. In either case, one could have have the income deducted from one's paycheck and deposited into a post-tax retirement account without ever having actually touched the money. So if the only difference between traditional and Roth retirement savings accounts is when the tax is taken, why is the maaser status different?

So which is it?  Are post-tax retirement accounts subject to maaser now and distributed maaser-free later, or do we skip maaser distributions now and give them upon taking income from the retirement account?


texts:
According to the Shulchan Aruch (if I am not mistaken), every free hour that a man has should be spent in the study of the Torah.

With that being the case, does that mean that anything "extra" such as a hobby would be a violation?


texts: Why is Sefer Tehillim called Tehillim and not Tehillos?

texts:
Tehillim is plural of Tehilla (תהלה). Tehilla looks like a feminine noun, which is why there's a word called תהלות.

So why is the sefer called Sefer Tehillim?


texts: Sources for Hassidic views on marital celibacy/asceticism?

texts:
My understanding is the traditional view of Ger Hassidism was that marital celibacy was a good idea, once all procreative needs had been met.

My impression is that Chabad-Lubavitch never advocated an attitude towards asceticism in marriage. (Is this correct?) I'm sure other Hassidic groups have their own traditional views.

Can these views be traced to a source? Be it sociological, historical, religious, "the writings and teachings of Rebbe [Grand Rabbi] so-and-so"?


texts: Is there a difference in meaning between קָדֹֽשׁ and קֹֽדֶשׁ?

texts:
I am helping my son lain parshat Emor. He's having a hard time seeing the difference between קֹֽדֶשׁ and קָדֹ֥שׁ esp. when they are written the same. Usually, when I train students to lain, I try to help them understand the meaning of the words and their surrounding context, as that tends to help know how to pronounce similarly written words.

I'm stumped on these two, though. Here's an example of a verse that uses both forms.

Leviticus 21:6:

  קְדֹשִׁ֤ים יִהְיוּ֙ לֵאלֹ֣הֵיהֶ֔ם וְלֹ֣א יְחַלְּל֔וּ שֵׁ֖ם
  אֱלֹהֵיהֶ֑ם כִּי֩ אֶת־אִשֵּׁ֨י יְהוָ֜ה לֶ֧חֶם אֱלֹהֵיהֶ֛ם הֵ֥ם
  מַקְרִיבִ֖ם וְהָ֥יוּ קֹֽדֶשׁ׃

They shall be holy unto their God, and not profane the name of their God; for the offerings of the LORD made by fire, the bread of their God, they do offer; therefore they shall be holy.

The English translation is from Sefaria. It may be inaccurate, as, inevitably, nuances tend to hide within translation. Is one word a noun and the other an adjective? Otherwise, what's the difference in meaning?


texts: Source for heter for making tea on Shabbos

texts:
There appear to be a few issues with brewing tea on Shabbos, some of which have already been discussed here:

Kli Sheini and Kli Shlishi (see here and here)
Kalei Bishul
A heter from Rav Moshe

I'm not sure how all those come together to form the opinion (for which I do not know the source) that brewing tea on Shabbos is allowed. Could someone explain to me where the heter comes from?


texts:
When I am learning a masechta, one thing that shocks me is the ability of those people involved in arguments to cite an authority and know his view on most any other case. So if Rabbi Yehoshua is involved in an argument, someone can say "but doesn't Rabbi Yehoshua hold X in this other case?" I can barely keep track of my own kids' names let alone the various positions held by the tana'im and amora'im across masechtot.

Is there a "score card" -- a cheat sheet, if you will, which has (online would be sortable) the names and positions each person holds in regards to the various topics of argument so that if I see that Rabbi Yehoshua holds X in this case, I can look him up and see if, before the gemara brings up a counter argument, his statement seems to be consistent with other positions he has stated?

I understand that sometimes, the "position" is really only an interpretation by one person, whereas another could understand it another way and this would make a simple score card difficult, but I'm still wondering if any resource (even covering just the most common arguments) like this exists.


texts: Should vegan margarine be treated as dairy?

texts:
Margarine made from vegetable oils (non-dairy) looks just like butter, but is normally labeled as parve.

Shouldn't it be considered chalavi according to the principle of mar'it ayin?


texts: Is sky-diving forbidden because of the risk to one's life?

texts:
Is sky-diving forbidden since it might be considered a risk to once life and is not a necessary activity (like e.g., driving a car would be)?

The Torah says (Dvarim 4:15) "guard your souls" and elsewhere (Dvarim 22:8) commands us to "make a guardrail on your roof".

Does that prevent us from engaging in dangerous sports? (assume for the purpose of this question that there is a small but real risk in sky-diving).


texts: Is it possible that Judaism would one day allow eating pork?

texts:
As far as I understand, pork was originally banned from consumption since it was hard to maintain a clean enviroment for pigs in a desert climate (as summarized in the Wikipedia).

Since nowadays there is a much better understanding of how diseases transmit and modern technology for keeping animals healthy and clean, is it possible that pork would be allowed for consumption sometime in the future?


texts: Practice in Amsterdam regarding Chalav stam

texts:
The Pri Chadash 115:6 writes that one can drink milk that was not watched by a Yisroel in an instance where there are no non-kosher animals, or if the non-kosher milk would be more expensive.

He writes towards the end that this is the minhag of Amsterdam.

Text:

הכלל העולה דבעיר שלא נמצא שם חלב טמא או שהיא יותר ביוקר מחלב טהור מותר לקנות מהעכו"ם חלב שחלבו בלא ראיית ישראל כלל וכן מצאתי המנהג פשוט פה אמסטרדם וכן נהגתי אני...

Is this recorded minhag of Amsterdam, is it still a minhag there or have the circumstances changed there?


texts: What is the status of a fetus before it emerges?

texts:
Sanhedrin 72B says a fetus becomes a person when its head emerges.  But I have heard that abortion is justified based on the permission to kill a rodef (deadly pursuer).  But it seems to me that, logically, a fetus cannot be a rodef since it is part of the mother before it emerges.  I am looking for someone to clarify the status of a fetus before it emerges (e.g., is it a person? does it have free will?) and clarify the concept of rodef as it pertains to fetus and abortion.

Update: This article is relevant but does not really grapple with the question above:

Update2: We do not postpone the death penalty of a pregnant murderer. She is put to death and her fetus with her.


texts: Rabbinical violations that are punishable by death?

texts:
Are there any rabbinical violations that carry the punishment of kareit (or other death penalty)?

I'm wondering because of this answer--which suggests that the prohibition on relations with a non-Jew may be rabbinical--and the discussion here (especially here), which suggests that punishment for this by death is in some cases appropriate.

I am wondering if there are any laws that are truly rabbinical and truly punishable by death? Is such allowed?


texts: Jewish married men and affair with non-Jewish women

texts: Are relations between a Jewish married man with a non-Jewish woman either married or single considered adultery?


texts:
If one is davening outside, and one says aleinu* and wishes to bow, should one change how he bows?

I have seen (h/t Harel13) it written that, when one says Birchat Hachama, one should bow to the side.

I recall hearing as a boy (2 Birchat Hachama cycles ago) that this was to avoid the appearance of bowing to the sun, which others might misunderstand as worshiping OF the sun.

-- another source which quotes the Chida among others https://www.hidabroot.org/article/238621

Does this same concern apply whenever one davens outside and says aleinu?

*might this also apply to any other bowing done while davening silently, as an outsider would not know what is being said and might misconstrue** the behavior for sun-worship?

**if the fear is others misunderstanding the bowing as worshiping the celestial object, would one change the bowing during Kiddush Levana for the same reason? (h/t Sam)


texts:
There's an argument between Rabbi Akiva and Rabbi Eliezer, how many plagues there actually were in Egypt. R. Akiva says 50 and Rabbi Eliezer says 40.
Do we actually know what were the additional plagues ?

thank you all in advance


texts: What kind of seder did a non-oleh l'regel have during the time of the Bais Hamikdash (and for that matter, the entire 40 years in the desert)?

texts:
Our haggadah did not always exist - it appears to be primarily from the time of the Mishna. Before then, there was a Korban Pesach and specific procedures for organizing family and/or friends to eat it, with matza and maror. It would also seem there was some kind of mention of Yetzias Mizrayim, since that appears to be d'oraisa (v'higadta l'vincha).

Today, we have no aliyas regel, and no korban pesach. We have the mitzva of eating matza and of sipur yetziyas mistrayim. The maror is d'rabanan, and the "seder" we have (Kadesh, Urchatz, ..., and especially the lengthy Magid), which is also d'rabanan. Before it existed, there was no mitzva of maror without korban, and the detailed seder we have did not exist.

What happened on the seder night for someone who was not able to bring a korban pesach, in that earlier period? Such a person might have been tomei, an orel (uncircumcised), the father of an orel child, or unable to make it to Jersualem in time (no aliyas regel). Without a korban or a fixed seder, did they just:

1) Make kiddush, 2) make hamotzi and eat matza for the mitzva, 3) mention that Hashem took us out of Egypt, 4) enjoy a festive meal, and 5) good night?

Or was there anything else going on?


texts: How do you do the 3 steps back (forward) before/after Amidah

texts:
I know the why, and I see that's been asked/answered here many times. But I was curious about the proper mechanics of the 3 steps back (forward) before/after Amidah.

I've always started with my feet together, taken 1 step back with my left leg, then taken my second step by moving my right leg past where my left leg is, then the third step is bringing my left leg back to be even with my right. (Then invert that to go forward.)

But I've seen others do 3 full steps — left leg back, then right to be equal, that's 1. Then again, and again.

Is there a "right" way?


texts: What is the official name for the "additional readings" on special torah-reading days?

texts: On certain special Shabboses, like the four parshiyot, there is a special torah reading that replaces Maftir after the weekly parsha is read.  Is there a name for this extra not-from-the-weekly-parsha Maftir reading?


texts: punishment for instigating a crime, intentionally

texts:
Is someone who causes another person to sin liable for that sin as if he did it himself?

(Please also consider someone scheming, who intentionally plays stupid people,  causing them to kill each other.)

Do you know Talmud and Torah citations?


texts: Indirectly Getting Benefit from a Jew's Melacha on Shaabos

texts:
I have a very specific question:

In a building where you have two doors on opposite sides both of which can only be opened from the outside electronically (from the inside you can push them open). You're on one side and a Jew is on another side. The Jew on the other side opens the door on his side electronically, walks in, and then opens the door on your side.

Is this considered getting benefit from a Melacha on Shabbos? The act that you benefit from is him opening the door, which is not a melacha, but this act was only possible because of the melacha he did first.

I'm seeking not a practical halachic ruling about my specific case but any sources or logical arguments that may touch on a question like this.


texts:
We know from several midrashim (see first chapter of Midrash Tanchuma to Bereshit) that Torah had already existed before the world was created. It should have contained all the positive and negative commandments, and the latter assumes the knowledge of the evil.

Sifrei (p. 4 left column in this edition) mentions that Adam was to study and keep commandments, while Bereshit Rabbah (p. 130/178 in the translation) writes that he was to offer sacrifices. This means that he was obliged to study at least about certain positive commandments.

But what was the purpose of Hashem with Adam and Eve regarding Torah study of the negative commandments if they were not allowed to eat from the tree of the knowledge of good and evil? Besides the introduction of the evil inclination, Rashi also comments on 2:25 that before eating from the fruit they were simply unable to tell the good and the bad apart. However, Sanhedrin 56b and Bereshit Rabbah (p. 131/179) explicitly tell us that they were forbidden to do idolatry and blasphemy, curse judges, shed blood, do sexual immorality, steal and eat limbs of living animals (i.e. the Noachide laws). How did they know the meaning of these concepts? How could they know that these things were bad?


texts: PTIJ: Halacha regarding the expression: "Let's be in touch"

texts:
How is it Mutar for a man to tell a woman (or vice versa), "Let's be in touch"?
Doesn't this violate the Halachos of Shomer Negiah?
And if this is merely an expression, it seems like lying.
What's P'shat?

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


texts: Yitroh's advice - was every chief a Beis Din on his own?

texts:
This is a follow-up question on "Yitrohs-advise-to-moses-on-appointing-judges (Shmot 18, 21):

"...וְשַׂמְתָּ עֲלֵהֶם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹת׃ וְשָׁפְטוּ אֶת־הָעָם בְּכָל־עֵת ..."
"Set these over them as chiefs of thousands, hundreds, fifties, and tens, and let them judge the people at all times. Have them bring every major dispute to you, but let them decide every minor dispute themselves."

According to the existing Halachah we set up 3 different forms of Beis Din - 71 and 23 for criminal and of 3 for monetary offences. There's is an option for דן יחידי but it is not encouraged.
THe question is how those 78,000 judges were arranged in courts:

were they all דן יחידי?
were they grouped in courts of 3 or 23?
was each one establishing a court by joining two laymen to be 3?


texts: Greeting someone before the morning prayers

texts:
What exactly is the halacha regarding greeting someone before praying shacharit?

Are you allowed to say "good morning" as you pass someone before you pray shacharit? What about saying shallom aleychem to a person you haven't seen for a while?

Is the case different for when you encounter your rabbi?


texts: Need some good Russian Purim/kiruv links

texts:
I was totally shocked today, talking with one of my Russian colleagues.  He had absolutely no idea what Purim was about.  Not Mordechai, not Ester, not Achashverosh, not Haman - he didn't even know the Jewish people had been in exile in Persia.

But now he's interested.  So I've sent him a couple of links in Hebrew and English, but since I don't understand a word of Russian, I have no idea what good Russian kiruv resources are available.

Can you please recommend a few, especially ones that explain Purim for people who have absolutely zero knowledge to start with?


texts: Who wrote Shalom Aleichem and Eishes Chayil? Is it minhag Yisrael?


texts: Where (in Talmud) does it say that people can see others' faults, but not their own?

texts:
Rav Michael Munk zt"l, quoted Bava Basra (16b) in his sefer The Wisdom in the Hebrew Alphabet, page 178, which states the following:

  Many people see very clearly when observing the faults of others, but when it comes to their own faults, their vision is blurred.

I looked in Bava Basra 16b, but was unable to find the quote there.

Does anyone know where this quote can be found?


texts:
I have a fairly strong interest in the Armory* and I am aware of the existence of rishonic teshuvot on the subject (see this article on Heraldica). However, as the source is written by a non-Jewish author and is merely making oblique reference as proof that non-Jews were permitted to be armigers (by virtue of poskim permitting Jews to bear arms, which would be unlikely were it illegal), I don't know what his makor is.

Is there any work which discusses armory in halachic literature and the history of psak on the matter ?

*The Western heraldic tradition, not to be confused with "armoury," a storage location for weapons and armour.


texts:
If you read through Chapter 11 of the Rambam's laws on Idol Worship, you'll see what seems to be the Rambam forbidding anything that even resembles magic, all while calling such practices foolish and saying they have no effect at all, neither good nor bad.
But then you get to Halacha 15, where the Rambam says:

"A sorcerer must be condemned to execution by stoning."

And just in case you thought the Rambam meant that this "sorcerer" was pretending to perform sorcery (since it seems he holds that it doesn't exist), the very next words are:

"This applies when he commits a deed of sorcery. If, however, he merely deludes those who observe him into thinking that he is performing an act although he actually does not, he is given stripes for rebelliousness."

Then in the next Halacha, the Rambam returns to his previous theme:

"All the above matters are falsehood and lies with which the original idolaters deceived the gentile nations in order to lead them after them. It is not fitting for the Jews who are wise sages to be drawn into such emptiness, nor to consider that they have any value as [implied by Numbers 23:23]: "No black magic can be found among Jacob, or occult arts within Israel." Similarly, [Deuteronomy 18:14] states: "These nations which you are driving out listen to astrologers and diviners. This is not [what God... has granted] you."
Whoever believes in [occult arts] of this nature and, in his heart, thinks that they are true and words of wisdom, but are forbidden by the Torah, is foolish and feebleminded."

What's going on? Does the Rambam believe in the efficacy of black magic and sorcery or not?  What's the explanation for this seeming contradiction?
(Thanks to @Curiouser and @ShmuelBrill for this question.)
Related: Why is there no magic today?


texts: What does Judaism have to say about the origin of elements?

texts: What does Judaism have to say about the origin of the elements? I mean chemical elements like hydrogen, oxygen, gold, sulfur, etc. Is this discussed at all?


texts: What is the biblical source for leap years?

texts:
The verse (Devarim 16:1) states - "Keep the month of spring, and make the Passover offering to the Lord, your God, for in the month of spring, the Lord, your God, brought you out of Egypt at night.").

Rambam in Hilchos Kiddush Hachodesh quotes the above verse and says "The years we follow are solar years, as [the verse] states: "Keep the month of spring."

Rashi on Vayikra 23:39 ("But on the fifteenth day of the seventh month, when you gather in the produce of the land, you shall celebrate the festival of the Lord for a seven day period; the first day shall be a rest day, and the eighth day shall be a rest day.") states "From here, [we learn] that they were commanded to proclaim leap years".

Is this a dispute between rishonim?

Related: Why does Rashi quote Vayikra 23:39 as the source for leap years?


texts: Given the prohibition of wearing certain footwear on Yom Kippur, is one allowed to wear Crocs on Yom Kippur? Or are they too comfortable or something?


texts: Why does the Torah specify only that Le'ah's children were born in Paddan Aram?

texts:
Breishit 46:15 states that "These are the sons of Leah, whom she bore unto Jacob in Paddan-aram..."

What is the significance of the Torah telling us where the children were born, and why does it state the place of birth only regarding Le'ah's children and not regarding the other wives' (verses 18, 22, and 25)?


texts:
New member and first question! I'm looking for resources for guidance in the possibly made-up term, vertical learning. What I mean by that is my learning often suffers from being hodge-podgey and lacking depth/comprehension. I end up jumping from topic to topic. To me, this is horizontal and I often don't get a good enough understanding of the area.  What I am looking for is more topic based. Let's say I want to take up the topic of hilchot mezuza or hilchot orlah, is there a guided resource that brings you from mishna down to halacha le'maaseh.

I say guided because it is rather daunting, at least to me, to do it without direction. Any suggestions are welcome.

Update #1: I'll try to give more info on myself - let me know if I leave anything out - I very much enjoy learning, whether it's tanach, shas, halacha or hashkafa. I do not regularly learn but would like to. I believe a routine would help immensely but I think a routine needs less hodge-podge and more structure. I have intermediate Hebrew proficiency, beginner aramaic, it's rare for me to get through a daf without the help of artscroll, tosafot is often out of the question. I would describe myself as having beginner-intermediate skills but poor structure/big picture

Update #2: I started using the suggested method and have taken up hilchot tefillin going through the tur through the shulchan aruch. It's a pretty extensive area but enjoyable. Does anybody have suggestions for an area that's less ambitious.

Thanks,
Hal


texts: Jewish approach to exercise and incorporating it into our daily lives

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We are beings made of body and soul and there are many that express the importance of a synthesis of physicality and spirituality. There are many divrei Chazal that tackle how to attain spiritual greatness let alone whole sefarim on the issue (Chovot Halevavot, Mesilat Yesharim, etc.). The Rambam in Hilchot De'ot brings down dietary laws pertaining to health and goes as far as recommending and discouraging different foods.

Aside from over indulgence in physicality ('Achilat Gasa') are there any sources which speak about how to positively approach something like exercise as a means to improve physical well being and health?


texts: Can one have a glass candelabra with seven branches?

texts: I know that the halacha is that you can't make a copy of the menorah with seven branches, and that you shouldn't have a candelabra  with seven branches, either. What if it's made out of glass?


texts: Why wasn't Pharoah allowed a chance to "repent" before the last plague (death of 1st born)?

texts:
Follow up to Why is every 3rd plague unannounced

We see that in the warning, Moses uses the phrase, "Send my people and they shall worship me."

There is a warning about the 10th plague. But, here, Moses doesn't use this phrase at all. He just tells Pharaoh, this is what will happen, and then, after it happens, your servants will come down and tell us to leave.

Why doesn't he (or G-d) give Pharaoh a "last chance" to send the people, as was done with the other plagues?


texts:
How loyal have Chassidim, Charedim, and Tzionim been to their source texts, Sefer Chassidim, Sefer Charedim, and Sefer Hatzioni, respectively?

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


texts: Praying with the aron still (but now unnecessarily) open

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Often, kadish follows a prayer for which the aron (cabinet for Torah scrolls) is open. Examples include "Avinu malkenu" (sometimes) and the prayer accompanying putting the Torah scroll back (sometimes). I have seen some prayer leaders, seemingly on purpose, wait until the aron was closed before beginning kadish.

Similarly, during s'lichos, immediately after "Sh'ma kolenu" (for which the aron is open) comes viduy, and I have seen some people, seemingly on purpose, wait until the aron was closed before beginning it.

Why wait?


texts: One mezuzah, two outside doors -- which is preferred?

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In a house with two outside entrances, what is the halacha if you only have one mezuzah?  Is there a priority in entrances, or does the occupant choose?  (Yes, one should acquire a second mezuzah, but until then...)

I just moved into a new home and only have one mezuzah. I understand it should be placed on the door to the main entrance of the home. However, the main entrance is only used maybe 10% of the time. 90% of the time I am entering and leaving through the door that leads from my home into the garage. I want to be able to see and touch the mezuzah upon entering and leaving my home, but maybe I'm required to put it on the other door instead.


texts: I have a Shtender and it has an option to remove the top part of it and use it as a table-top Shtender. Is doing this — removing the top part to use as a table top or putting it back to be used as a regular Shtender — allowed on Shabbos?Another aspect of the question is the height can be adjusted to make it a sitting or standing Shtender  and is adjusted by using a  screw like implement is one allowed to adjust the height (My concern is Boineh or Makeh Bpatish.)


texts:
What is the meaning and root of the verb "יְהִי" in Genesis 1:3. I want to know more about its root, its other meanings and etc. Does it mean "create?"

וַיֹּאמֶר אֱלֹהִים, יְהִי אוֹר; וַיְהִי-אוֹר.
And God said: 'Let there be light.' And there was light.
dixitque Deus fiat lux et facta est lux.
وقال الله ليكن نور فكان نور.


texts: What does the blue color mean in Judaism?

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I noticed that the fringes (tzitzit) are blue, the blue stripes and star of David in the Israeli flag. And also Rabbi Gutman said in a youtube video that the color blue must not be seen while meditating.

What does this color symbolize ?


texts: How bad is it to assemble the lulav on chag

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I know one ideally should not assemble the Lulav on the actual holiday yet there are many people who don't know how to do it and despite the printed instructions we (the L & E vendors) offer them, haven't put the thing together by the time they've come to schul.

Is it really a sin to assemble the lulav or is it just a chumra to refrain from doing so.


texts:
I would like to compile an extensive list of Biblical laws that are debated by current halachik authorities in the Orthodox community as to whether or not they are Biblical laws, Ribbinic laws, or simply permissible.

I understand that many potentially-Biblical laws have been debated, and sometimes settled in the Talmud, Rishonim, and halachik codifiers over the ages. I am interested to know which potentially-Biblical laws are still debated by Rabbis or communities today, that can lead to differences of practice.

I am not interested in Rabbinic laws or customs (i.e. definitely not Biblical according to all authorities); there are thousands of disputes concerning those. I want to know about Biblical laws, which seem to have fewer debates within the Orthodox community.


texts: Why is Edom considered to be "Western culture" and not southern Jordan?

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I have a vague notion of hearing in various places that America or Western culture in general is Edom and that this final exile is called Galus Edom. Also as in reference to the blessings in Genesis 27, when one is in power (Esau) the other (Jacob) isn't. Anyway, is Western culture considered Edom?

If so, why them (when Europeans existed during the time of the Kingdom of Edom) and not whoever still lives in southern Jordan (where the Kingdom of Edom actually was)?


texts: Rambam, Maaseh Merchava and Maaseh Bereishis

texts:
The Rambam writes in Hilchos Yisodei HaTorah at the end of Chapter 2:

ב,טז  [יא] דברים אלו שאמרנו בעניין זה בשני פרקים אלו, כמו טיפה מן הים הן ממה שצריך לבאר בעניין זה.  וביאור כל העיקרים שבשני פרקים אלו--הוא הנקרא מעשה מרכבה.
ב,יז  [יב] ציוו חכמים הראשונים שלא לדרוש בדברים אלו אלא לאיש אחד בלבד, והוא שיהיה חכם ומבין מדעתו.  ואחר כך מוסרין לו ראשי הפרקים, ומודיעין אותו שמץ מן הדבר; והוא מבין מדעתו, ויודע סוף הדבר ועומקו.

That what he writes in the first two chapters are Maaseh Merchava, and that it should only be taught to one person (at a time?), provided he is wise enough to be a student of such matters.
Similarly at the end of Chapter 4:

ד,יז  [י] כל הדברים האלו שדיברנו בעניין זה, כמר מדלי הם; ודברים עמוקים הם, אבל אינם כעומק עניין פרק ראשון ושני.  וביאור כל אלו הדברים שבפרק שלישי ורביעי, הוא הנקרא מעשה בראשית.  וכך ציוו חכמים הראשונים, שאין דורשין גם בדברים האלו ברבים, אלא לאדם אחד בלבד מודיעים דברים אלו ומלמדין אותו.
ד,יח  [יא] ומה בין עניין מעשה מרכבה לעניין מעשה בראשית--שעניין מעשה מרכבה, אפילו לאחד אין דורשין בו, אלא אם כן היה חכם ומבין מדעתו, נותנין לו ראשי הפרקים; ועניין מעשה בראשית, מלמדין אותו ליחיד, אף על פי שאינו מבין אותו מדעתו, ומודיעין אותו כל שיכול לידע מדברים אלו.  ולמה אין מלמדין אותו ברבים, לפי שאין כל אדם יש לו דעת רחבה להשיג פירוש וביאור כל הדברים על בוריין.

That the subject of Maaseh BeReishis should only be taught to one person, but with lesser qualifications on who that person is (he then goes on to state that in his opinion, only someone thoroughly knowledgeable in Halacha should even study that).
According to this answer however the Rambam claimed that Moreh Nevuchim contains Maaseh Merchava and Maaseh Bereishis. This is a sefer written in the common language of the people, clearly not limiting its audience to "one person" who is sufficiently wise, nor would it seem possible to characterize Moreh Nevuchim as "Roshei Perakim" - a summary of the material.
What was the Rambam's justification for doing this?


texts: Should the leaders of Jewish organisations be elected or appointed?

texts:
Organisations, including synagogues, are set up by people with common interests or concerns.

As such organisations develop, they need to provide for their future leadership.

Are there sources that require that members vote to provide the leadership of the organisation?

Another way would be for the original founding committee to appoint the new leadership.


texts: If my shoes have come in contact with chicken feces through everyday work and there is a lingering smell even after washing them off, although faint it's still apparent to me, can I say brachos?


texts: Many Hagados show an option of using only 2 Matzos at the Seder as Nusach HaGra. Does anyone still do only 2 Matzos?


texts: What is Rashi proving with words in different languages

texts:
There are many places in Rashi's commentary where he uses a foreign language to translate a word used in the Torah.
For example, Bereshit 6:14:

בכפר: זפת בלשון ארמי. ומצינו בתלמוד כופרא
With tar. This is the Aramaic word for tar. We find in the Talmud {Hebrew Ref} [for tar]

And Devarim 21:14:

לא תתעמר בה: לא תשתמש בה בלשון פרסי קורין לעבדות ושימוש, עימראה. מיסודו של רבי משה הדרשן למדתי כן:
You may not exploit her. You may not utilize her. In the Persian language, servitude and utilization is verbalized as imra'ah. From the commentary of R' Moshe Hadarshan I have learned this.

However, Rashi is translating a word in Lashon Hakodesh (Biblical Hebrew) using a word in another language. How does he know that the word is the same, and it is not a false cognate?
Rashi does say (Bereshit 11:1) that the original language was Lashon Hakodesh (Before G-d mixed up all the languages - Bereshit 11:6-9), but that obviously doesn't mean that every word that sounds the same as a word in Lashon HaKodesh means the same thing.
So the question remains, How does Rashi know that the words in a different language mean the same thing as the same words in Lashon HaKodesh?


texts: Where are we commanded to read the hallel?

texts:
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעולָם. אֲשֶׁר קִדְּשָׁנוּ בְּמִצְותָיו וְצִוָּנוּ לִקְרא אֶת הַהַלֵּל
You are blessed, O God, our God of the world who hath commanded us his mitzvot to read the Hallel.

Where in any of our literature are we commanded?


texts: Is there a minimum amount of time for Shabbat candles to stay lit?

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Most wax Shabbat candles that I have seen tend to stay lit approximately 4 hours. Some, I've seen stay lit closer to 6 hours.

Is there a reason as to why these candles last for that time? Can one use Chanukah candles (which stay lit for about 30 - 45 minutes)? Or, is there a minimum amount of time for lit Shabbat candles?

Is that time limit a numeric, or is it based on some other activity that may occur in the room or home, e.g. it must be lit until the end of your meal. If it's based on the activity criterion, what if you won't be home?


texts: What is the origin and reason for mourners to sit on the floor or low seat?

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I have seen a few examples in the Torah of people ripping their clothes as a sign of mourning. But the earliest example of someone being on the floor as a sign of prayer seems to be King David's example in Samuel II, 12:15.

I'm not sure if this example was used as the source for mourners to sit low or on the ground during Shiva. It would be a strange example, since David wasn't mourning for a dead child. As a matter of fact, after the child was dead, he no longer sat on the ground and he stopped his fast.

What, then, is the source or reason for sitting on the ground or a low stool?


texts: Parent dying overseas - visit now or attend funeral?

texts: A person lives far away from a dying parent and cannot afford more than one visit. What do the halachic sources say about when they should visit? Should they visit the parent immediately and miss the funeral, or is it more important to attend the funeral in person (and say Kaddish at the graveside in the case of a son)?


texts:
In Devarim 33:18 Rashi cites Breishit Rabbah 99:9 saying that Zevulun preceded Yissachar in receiving Moshe’s bracha because that shevet enabled Yissachar to learn Torah by providing for their material and financial needs.

In Bamidbar 7:18 Yissachar offers his offerings before Zevulun and Rashi says that he was the second of the tribes to offer korbanot because he was learned in Torah (citing Divrei Hayamim I 12:32).  Here, one of Rashi’s criteria for precedence is being learned in Torah.  In Devarim 33:18 Rashi said Zevulun’s ability to finance Yissachar’s Torah learning was more important and allowed Zevulun precedence.  If so, why doesn’t Zevulun get to offer his korbanot before Yissachar in Bamidbar 7:18?

Why does Rashi seem to contradict himself?  Which is more important according to Rashi: learning Torah full time (Yissachar) or providing for one who learns full time (Zevulun)?


texts: Unsupervised meat and closed restaurants/butchers

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How does Basar SheNith'alem Min Ha'Ayin (meat that has disappeared from view) apply vis a vis restaurants/delis/supermarkets/butchers that have closed for the night/weekend/holiday?  I was just skimming these Halachoth the other day, so I'm no expert - but it seems to me that the Shulḥan 'Aruch, the RaM"A, the Tur and the Nosei Keilim are in general agreement that meat that is left unattended overnight is not permitted to be eaten, but there is some discussion as to whether it may be eaten if it was locked up and clearly marked (i.e. when you get back in the morning you see it in the same place with the markings you left on it, and you can assume it is your Kosher meat and not some other, non-Kosher meat).  I believe it is explained that the primary concern is that an animal might have dragged away your Kosher meat and left a non-Kosher piece in its place.

Is my understanding correct (it may be overly simplified, but is it generally correct)?
How does this play out in a place where there is a large quantity of Kosher meat left overnight in a freezer or meat locker?  Can large cuts of beef be left hanging in a large freezer overnight at the butchery or in a large restaurant's kitchen?  Assuming the answer is yes, the kitchen/freezer is locked, what about where there is a non-Jewish security guard with a key?  Especially assuming that the primary concern is an animal, is there also a concern with trusting the security guard?


texts: Should you apologize before Yom Kippur for a wrongdoing that is more than a year old?

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

Please bring sources which go some way toward answering whether, and to what extent, it is necessary* to apologize before Yom Kippur for a sin against one's fellow that is more than a year old. Assume one failed to apologize last year.

*I assume it would, in any case, be desirable. I am ideally seeking a source which specifically addresses whether a late request for forgiveness is halachically required.


texts: what does the Torah, Talmud and other scriptures (commentators) say about alternative treatments and medicines (yoga, accupuncture, ayurveda, haptonomy etc.)? Is it ok to get this kind of healthcare? At what point do medicines or treatments become 'not allowed' or 'allowed' acording to scriptures?


texts:
Suppose I have a printed Chumash with Rashi, or the like, which is worn out to the point of inutility, and I wish to discard it. My understanding (based in part on sources I supply below) is that I must bury it. How do I do so? Can I, for example, simply put it in a hole in my backyard?

I see that Shulchan Aruch, Orach Chayim 154:5, says a worn sefer Tora must be buried in an earthenware receptacle with a talmid chacham, and the Chasam Sofer there says a wooden receptacle is as good or better. I see, also, that Magen Avraham extends this rule to any holy book: but I don't know whether he's extending only the burial requirement or also the in-an-earthen-receptacle and/or the with-a-talmid-chacham requirement. (I'm also not 100% sure he means any holy book: perhaps only Nach scrolls? The word he uses is "s'farim".) Finally, I see that the Mishb'tzos Zahav there says he hasn't seen the with-a-talmid-chacham requirement practiced, even for sifre Tora.

So what do I do with my Chumash? (I know I should ask my rabbi for practical halacha: I'm here seeking only further sources and logical arguments.)


texts: Origin of the minhag to hold the kiddush cup in one's palm

texts:
There is a minhag which many have while reciting kiddush which is to hold the kiddush cup in the palm of the hand, with the fingers pointing upward without touching the cup.  I have heard two explanations for this custom:

We avoid placing the fingertips directly on the kiddush cup because impurities in the hand are actually transmitted through the fingertips, and we want to avoid contaminating the cup and/or wine
There is a Kabbalistic custom whereby the palm (Hebrew: yod) and five fingers (Hebrew: hey/5) form the first two letters of the Tetragrammaton; holding the cup in this way sanctifies G-d

Can someone explain what the origin for either/both of these customs are?  I have heard it said that kiddush in some way commemorates the Temple service.  Assuming this were the case, could it be possible that part of the kiddush tradition we follow derived from the practices the priests would have followed when performing a libation?


texts: Does the rule of eker and tafall apply to a fruit salad with fruits and vegtables when their was grapes and other fruits and vegtables inside? Do you have to make a haetz because grapes are one of the shivah minim or not?


texts: I once heard that Yitzhak got blind (Genesis 27:1) because G-d showed him the whole world, the future, etc. (basically G-d's view). But I've also heard one opinion that says that he got blind because of the tears of the angels in his sacrifice.  What's the most common reason of the cause of his blindness? What are the bases of these reasons?


texts: How widespread is the belief that Adam had a first wife?

texts: I have heard of that the idea that Adam had a wife before Eve comes from Jewish tradition, and also about the idea that this wife was Lilith. From what I can tell the story of Lilith and the story of Adams first wife had possibly been around for a long time before being more popularly believed as the same person. But my questing is how widespread is either belief and to what extent is it believed. In other words are any of these ideas (A. Adam had any first wife at all, B. That wife was named Lilith or C. was the demoness Lilith.) common among the modern Jewish population? and if any of these are common to what extent are they believed? Believed strongly, just an interesting possibility, or even denounced completely as false.


texts: So I am wondering if it is acceptable or not, breaking shabbes or not, and I want to see what the Big rabbonim have to say about the "Kosher"switch.


texts: Why did Esther make two parties; why not just one?

texts: What was the purpose of the two parties that Esther made for Haman and Achashverosh (Esther 5:4–8 and chapter 7), if one could have done the job? In other words, what happened that she needed a second party?


texts: Music with unholy content and the Jewish soul

texts:
As I grew in my Jewish self I've started to be very weary of the people I surround myself with and (right now way more importantly) the people I want to surround myself in the future. Same can be said about movies and music.

Lets say there is a song with a nice beat, a catchy melody. The group that performs this song is obviously gay, 'liberal'/western and spits on the value of Torah with their appereance (men with lip stick and piercings, women with immodest clothes) and their behaviours and views on life.
Or another example: a cool hip-hop rap song with a cool melody that just 'pumps' you up, makes you feel energized. Puts you in a time or place mentally which you just feel good. The problem is: the lyrics contain a lot of negative words. Like I'm with haShem mentally and suddenly I hear the word 'bi***' or 'f***' through my headphones.

What are the implications of listening to such kind of music? On one hand, it makes me feel awesome. On the other hand, it is indecent to hear those words while thinking about Him. I'm just like 'If they would only replace those particular words...'.

Obviously this never happens with instrumental orchestral music which also fills me with joy.


texts: Michtav Me’Eliyahu on the Destruction of Edom

texts:
Rabbi Eliyahu Eliezer Dessler writes in Michtav Me’Eliyahu the following:

"The destruction of Edom [at the end of our last exile] will only come through the destruction of this world [as we know it]. the Holy One will cause the very foundations of life on earth to collapse. Tranquility will be disrupted, personal lives will be filled with worry, fear and suffering, and the entire world will cower in dread of destruction and devastation… Only then will the light of the Messiah be revealed … ‘and the saviors shall go up to Mount Zion to judge the mountain of Esau…’”

Does anyone know where this can be found in the Michtav Me’Eliyahu?


texts: Aquatic Plants for Aquarium During Shmita

texts:
I have a fish tank and was wondering if there are any restrictions to putting aquatic plants (fully submerged) inside to help with the water chemistry during the shmita. The plant's main function will be to improve the overall health of the fish.

Please provide sources (If applicable).


texts: Is it permissible to get a tattoo now that they can be removed

texts:
Now that once permanent tattoos can be removed, that means they are no longer permanent.

So is it now permissible to get a tattoo, why, why not?


texts: I am trying to observe the 7 Noahide commandments, as a ger toshav. However, I am struggling to find resources that apply to a ger toshav and can only find resources that apply to Jews. What resources should I look for and to what extent are resources for Jews applicable?


texts:
This is a follow up to my previous question.

Does anyone know of any sources where modern scientists and/or Rabbonim with relevant knowledge have discussed various possibilities for how overt miracles may have occurred through natural means?  I'm particularly interested in Kriat Yam Suf and the Eser Makot, but I'd like to know if there have been discussions of other overt nissim too.  I mean proper analysis of the feasibility of whether a certain method could happen through nature, not just a couple of throwaway sentences mentioning something in general terms.


texts: What is the earliest source mentioning that Jews put out greenery on Shavuos?

texts: What is the earliest source mentioning the Minhag that Jews put out greenery on Shavuos?


texts: Where can one find the tractate Middoth?

texts: Where can one find the tractate Middoth in English? Are there things to consider in regard to the translation? Are there books that explain it?


texts:
Looking at all forms of traditionally Jewish hats, from hamburgs to streimuls to fedoras to beibers, and even the kangol cap, it is quite obvious our fathers and our fathers fathers did not want to cover their ears.
I have heard this has something to do with אוזן ששמע על הר סיני לא יהיה לך אלקים אחרים והלך זה ופרק מעליו עול מלכות  שמים וקבל עליו עול בשר ודם ירצע.
ירושלמי קדושין פ׳א ה׳ב.
In turn, our forefathers made certain that our ears not be mikabel any other type of burden. Ear coverings included.
So what is the hetter for seemingly otherwise religious Jewish people with all forms of traditional headwear putting on ear coverings? Whether they have rubber bands or they clip on, I wonder, is there a svara they are relying on?

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


texts:
According to mishna Keilim 4:4, earthenware is not susceptible to tumah until it has been baked in an oven.

כלי חרס מאימתיי מקבלין טומאה? משייצרפו בכבשן, והיא גמר מלאכתן.
When does earthenware become susceptible to tumah? From when one bakes it in an oven, and this is the end of their manufacture. (translation partly from Kehati)

Nowadays, one can purchase air-dried (or self-hardening) clay, which is clay with some additive to make it harden even without firing.
Are pots made from air-dried clay susceptible to tumah? Do they have the status of earthenware vessels (כלי חרס), and so are not susceptible as long as they aren't baked? Or perhaps since the completion of their manufacture does not involve an oven, they are susceptible to tumah as soon as they're ready to be used?


texts: Dina D'Malchuta with regards to the State of Israel?

texts:
Simply put, I've heard that the 2nd oath (of the 3 oaths Ketubos 111a) (i.e. not to rebel against the nations of the world) doesn't apply within the State of Israel. I don't know whether or not that is because the Zionists are in fact Jews, or due to the fact that this is a halachic opinion according to anti-Zionist haskafah.

If it is the latter, would that possibly extend over into the area of Dina D'Malchusa Dina (i.e. them being "outside" the Torah outline of permissible behavior and therefore nullified), and therefore allowing disregard of their "chukim?" (besides any sort of concept of Chillul HaShem etc. etc.)


texts:
If one talked after washing does he have wash again and is it a hefseik?
Where in halachah is it stated that one should preferably not talk after washing?
I read that the only time you need to wash again is if you touch the hand of one who didn’t wash, touch a normally covered part of your body or touched feces (as in changing a diaper). Where is the halachic source for this?


texts: From where (which verses, or arguments) do the commentators derive that Torah is the Name of the Holy One (as seems to be refered to by many commentators and in the Zohar).


texts:
Why do Jewish sources often refer to the Enlightenment movement negatively, if membership in the movement is a Biblical obligation as in Psalms (41:2) אַשְׁרֵי מַשְׂכִּיל "Praiseworthy is the Maskil"?

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


texts: Machlokes Deoraisa vs Muttar - non-Jew vs Jew

texts:
If one Rav paskens somemthing is Asur Deoraisa and another Paskens totaly mutar, beshas hadechak is it better to get a non jew to do it or a jew whose rav holds its muttar?

For example, if a certain city has a machlokes on an eruv (where the tzad isur holds deoraisa) and a mohel forgot to bring his knife to a baby's house for a milah on shabos, is it better to get a non jew to carry the baby/knife or for a jew who carries to do it?

Other examples of such situations are welcome in the comments.


texts:
Who knows two hundred twenty-four?
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 human flesh a kosher food?

Please provide both modern and classical sources.


texts:
Don't covet your friend's house. Don't covet the wife of your friend, nor his slave, nor his maidservant, nor his ox, nor his donkey, nor anything that is to your friend (Shemos 20:14).

Once the passuk says "anything that is to your friend," what need is there for the previous items mentioned? I can only assume this is a prat u'klal setup, in which we apply the teaching to all cases. Nevertheless, the specifics are there to teach you something else - see further discussion here. So what is added by the peratim here?

Note that the same question may be asked on the parallel in Va'Eschanan:

  Do not covet your friend's wife. Do not desire your friend's house, his field, nor his slave, nor his maidservant, his ox, nor his donkey, nor anything that is to your friend (Devarim 5:18).


texts: Source for 4 species and the name of God?

texts: I have seen many people say that one of the things that the arba minim (four species used on Succot) relate symbolically to the name of God, each species corresponding to another letter. What is the source of this idea?


texts: Why aren't any of the main American brands of chewing gum kosher?

texts:
These days, you walk into any American supermarket, you can find kosher chocolate bars, kosher jelly beans, kosher all sorts of stuff.  I understand why the gummy worms aren't kosher, they contain gelatin, and most gelatin isn't kosher.

But what about chewing gum?  Is there some ingredient that's usually not kosher?  Are the market forces just not there?

(I'm not asking "what ingredient makes Wrigley's non-kosher"; I'm asking "why hasn't it been worthwhile for Wrigley's to get an OU?"  [Using Wrigley's and OU as examples of a major gum company and a major hechsher, of course.]


texts: Is man really more similar to HaShem now or did the nachash just lie?

texts:
The snake claimed that once you eat from the tree, ‘Your eyes will be opened, and you will be like God, knowing good and evil.'
The commentators (I believe the Ramchal) explain that before the sin evil was an external force represented in the nachash but once Adam & Chava consumed the fruit evil became an internal force & a part of our nature. So it would seem that Man was a lot more similar to HaShem before this episode, when evil was a completely separate entity.
Was the nachash just a liar or am I missing something?


texts: What does it mean Halachicly: "Hamechaber omitted those Halochos"?

texts:
There are numerous Halochos that appear in Rambam and even HaTur, and do apply nowadays, but HaMechaber omitted it completely from Shu"A, like Hilchot Teshuva, Hilchot שמירת הנפש, Hilchot Deot and many more.

Most of them, as I can see, pertain to human qualities (מידות) and not straight Mitzvot.

What did HaMechaber think leaving those Halochos out of Shu"A and others that agreed on that?

What Halachic status do those Halochos have if he omitted them - are they still obligating Halochos or he didn't see it that way at all?


texts: I'm tearing my hair out trying to find an online copy of Shadal's Beit ha-Otzar volume 2. Volume 1 seems fairly widely available online but not volume 2... Can anyone help?


texts:
I recently stumbled across a lighted showerhead at a store that purports to operate solely through water - without an external power source. The lights also change color with the temperature of the water.

Putting aside questions regarding showering, would such an appliance pose the same problems on Yomtov/Shabbos as a standard light fixture? Or is there something unique about them that might permit their use as a light source?


texts:
I don't understand this passage in the Talmud:

The righteous outside of Eretz Yisrael will be resurrected and roll [until they reach Eretz Yisrael]…  Rabbi Abba Salla Rava strongly objects to this: Rolling entails suffering for the righteous.  Abaye said: Tunnels are prepared for them in the ground.  Karna said… Our Patriarch Jacob knew that he was completely righteous, and that the dead outside of Eretz Yisrael are resurrected [anyway], so why did he trouble his sons [to bury him in Eretz Yisrael]? Because he thought he may not be worthy of the tunnels. (Ketubot 111a)

If Jacob "knew" he was "completely" righteous, why would he worry that he "may not be worthy of the tunnels"?  What's the logic?


texts: A bread is made with exactly 50% whole wheat flour and 50% chickpea flour. Is the bracha hamotzi?

texts:
Wheat is one of the 5 grains, so that would qualify the bread to be hamotzi. Chickpea flour would make the bracha "shehakol". In this bread, there is no majority ingredient. So would the bracha be hamotzi or shehakol?

(Assume that there isn't other bread available to resolve doubt by making a bracha on it instead.)


texts: How many Kohanim at the time of the MIshkan?

texts:
After Nadav and Avihu were killed, until Pinchas was proclaimed a Kohen, were there only 3 Kohanim - namely, Aharon, Elazar and Isamor? Is there anything written about this? Is there anything written about this?

Even if they had children, they must have been quite busy in the Mishkan with so few Kohanim. Also, how so few Kohanim were they able to eat from all the korbanos, such as the korban shelomim, which is eaten by the Kohen?


texts:
It seems from Parashat Re'eh (Deut 14:18):

וְהַחֲסִידָה וְהָאֲנָפָה לְמִינָהּ וְהַדּוּכִיפַת וְהָעֲטַלֵּף׃
the stork, any variety of heron, the hoopoe, and the bat.

that Torah considers BATS as birds. Though scientists classify them as mammals. I'm preparing a class on this Parsha and would like to hear comments about this difference.


texts:
Around the time of the Holocaust many people in Eastern Europe decided it was better to stay in Europe despite the grave physical dangers (sakana nefashot) rather than leave to America due to the spiritual dangers at the time, namely, that it was extremely difficult to stay shomer shabbat, keep kosher, etc. Is there an actual Halacha for one in such a situation?

i.e. what is worse physical danger or spiritual danger, i.e. danger of losing one's torah observance and that of his children


texts: Why demand Amen via V'Imru Amen (ואמרוּ אָמֵן) at end of kaddish versus just amen elsewhere?

texts: There are lots of blessings where we say Amen at the end, and even lots of places within kaddish where we say Amen, so why at the end of kaddish must we command others to say Amen by saying V'imru Amen (also said in Bentching)?


texts: "One in 5, one in 50, two in 600,000" - can this be called a Geulah?

texts:
Different Midrashim give different estimates on the number of Jews actually exiting Egypt, ranging from one in 5 (חמושים) and up to 2 in 600,000, the rest dying in the Plague of Darkness.

I was trying to explain this to my son, just picture it, say the Moshiah is coming tomorrow and out of 6M Jews in Israel anything from 5M to 5.999999M die and the rest have all the fun of the Geulah.

This does not sound so much of a Geulah, for that was exactly Moses claim not to kill Jews in the desert when G-d offered to "re-start" the Jewish nation from Moses. Even if those 80-99% were called wicked, how bad could they be if they all were idolaters etc.

This does not make sense to me. Please help.


texts: What is the correct pronunciation of the Tetragrammaton?

texts:
I come from Christianity.SE, where I asked almost the same question. Isaac Moses assured me that the question would not be disrespectful and could be asked here.

God's name is written as the Tetragrammaton יהוה (YHWH) in the Torah. The name is not vocalized in the manuscripts and I know it's considered ineffable by Jews and thus not said aloud. For that reason, the original pronunciation hasn't been preserved (as far as I know).

Christians commonly suggest the pronunciations Yahweh and Jehovah (which should of course be pronounced like "Yehovah"). Long ago I heard it claimed that the vocalization Jehovah is based on a misunderstanding, but I don't remember the reasoning.

What is the probable original vocalization?


texts:
Who knows one hundred sixty-one?
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 Dina D'Malchusa a din in Gavra or in Cheftza?

texts:
Let's say that Reuvain owes Shimon money in American law, and Dina Demalchusa applies, does that mean:

Reuvein has a halachic monetary obligation to Shimon which is as strong as any other obligation, and Shimon can take him to Beis Din over it, or merely
Reuvein has a law between him and Hashem that he must pay Shimon?

Also, assuming that Reuven and Shimon both pass away, with Reuven "owing" Shimon money, and his inheritors are in another country who don't follow that "rule" entitling Shimon with that money:

Must Reuven's yorshim pay Shimon's yorshim (inheritors), as it became a classic hischayvus (monetary obligation), or
Is he free, as the obligation was on Reuven and not on his money (somewhat similar to the case of a knas (fine))?


texts: How did the Cohanim manage to walk on the Copper Mizbeach?

texts:
Copper is a very good heat conductor.

In the Mishkan the outside Mizbeach was made of copper, and had a fire burning on it continuously. (Actually it's a dispute if it had 3 or 4 fires burning on it daily.)

Certain types of Avoda (Temple services) required the Cohanim to step onto the actual Mizbeach.

For example:

Every morning they had to do Trumat Hadeshen - take a spoonful of ashes off the Mizbeach.
They frequently removed all the ashes.
They had to prepare new bonfires daily and then light them.

As we know, the Cohanim had to serve barefooted.

How did the Cohanim walk on the copper Mizbeach without getting their feet burnt? We don't find this mentioned as one of the miracles that happened in the Mikdash.


texts: How is the small side of a lamb the "large" side?

texts:
Maseches Tamid, chapter 4, describes how the lamb offered each morning as a korban tamid was butchered. It says:

  He arrived at the left side.… The spine was with it and the spleen was suspended from it. It was large, but they called the right [side] "large" because the liver was suspended from it.

Note that the Rosh clarifies that the left side was larger because it included the spine.

Why did the liver made them call the small (right) side "large"?

I've found two answers to my question above. However, I'm unsatisfied with each of them, as I'll explain. I seek alternatives to the following answers and/or solutions to the problems I have with them.

The commentary printed with the Bavli explains that "the left side was heavier [than the right], but they called the right [side] 'large' because the liver was suspended from it and the liver is not part of the side. Since something not part of the side was suspended from it, it was called 'large'."Makes sense to me, but: Is the spleen a part of the side more than the liver is a part of the side? (I can't find good pictures online.) If not, how do we understand this commentary?
The Raavad explains that the right side was in fact heavier, because the liver was heavier than the spine and spleen combined.But: What, then, does the mishna mean when it says the left side was large?


texts: Does the Torah ever mention jail as a punishment for a crime?

texts:
I have learned that punishments in the Torah often (always?) have a rehabilitative aspect to them as well as providing justice to the victim, e.g. someone who steals and can't pay back the value of what he stole becomes a slave, and through this experience it is hoped he will learn how to live properly. Or, even when a murderer is killed for his crime, this punishment is ultimately the best thing for his neshama.

My question is, is there ever a scenario where the Torah prescribes locking someone away as a punishment - not for the waiting period before the case is heard, but as the punishment itself. In the world in general, prison is not rehabilitative and there is a high rate of recidivism among the people who go there. However, what other alternative is there for people who are a danger to society, but not liable to the death penalty, e.g someone who is suspected of committing a murder but had no witnesses to the crime?


texts: Can any part of Sta"m-making be done by a Gentile?

texts:
There are several steps that I can think of that "precede" or are "peripheral" to the actual writing of Sta"m (Sifrei Torah, Tefillin and mezuzot). Can any of these be done by a Gentile?

Preparation / manufacturing of blank parchment sheets (I'm uncertain of the exact process of how parchment is made. Most likely, it involves numerous steps from the time of getting the skin off the animal until the time that it becomes parchment, including any "glossing" or other finishing.
Preparation / manufacturing of the ink
Sirtut - drawing rule lines on the parchment
Sewing parchment sheets together
Manufacturing atzei chayim (wooden "rollers") for Torah
Placing the atzei Chayim

For tefillin::

Manufacturing the straps including any finishing (polishing, coloring, cutting, trimming, etc.)
Manufacturing the batim - all parts involved including stripping the leather, and shaping the housing, and any finishing, coloring, or polishing, etc.

I may have listed, mainly items that can not be done by a Gentile, inadvertently. If there are items that can be done by a Gentile that I haven't mentioned, please mention them.


texts:
In Jeremiah 13:18–27, Jeremiah is told to address the king and queen, telling them of the trouble that will come (using the prophetic past). Unlike many of the preceding chapters, where he tells the Jews to repent of their wrongdoing and change their ways, he here says that they cannot:

הֲיַהֲפֹךְ כּוּשִׁי עוֹרוֹ וְנָמֵר חֲבַרְבֻּרֹתָיו גַּם אַתֶּם תּוּכְלוּ לְהֵיטִיב לִמֻּדֵי הָרֵעַ.
Can the Ethiopian change his skin, or the leopard his spots? Then may ye also do good, that are accustomed to do evil. (JPS)

M'tzudas David explains this as an exaggeration: it would be difficult, but not literally impossible, for the sinners to change their ways. But I'm asking according to view that it would be impossible: Radak explains "the evil won't be able to turn from you, as if it is natural in you"; Mahari Kara says "it is impossible for you that you'll be able to do good".
What purpose did this prophecy serve?

If the prophecy was true — it would be impossible to repent — then why the prophecy at all? What's the point of telling people they can't repent?
And if it was false, then (besides the philosophical difficulty in the existence of a false prophecy, which I don't want to get into) how would relaying this (false) prophecy urge the people to repent? Surely if they heard "you can't repent", they wouldn't!


texts: Counting Omer - yesterday was the day before today

texts:
If someone asks me which night of the Omer it is tonight, and I answer by telling them that last night was the night before the 5th night (on the 5th night), can I still count with a blessing?

Related to this (although not inspired by - just reminded of)


texts: Shelosha Vachamishim Umatayim - mi yodeya?

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

Upvote all interesting and relevant answers.

Accept the what I think is the "best" answer.

Move on to the next number.


texts: What are some books on demonology to read from a Jewish perspective?

texts: I have recently developed an interest in demonology and I'm looking to study it from a Jewish perspective. Can anybody recommend books on the topic?


texts: Can Morality Exist Without Divine Basis?

texts:
A common theistic claim is that atheism has no basis for morality, and that a basic morality must be determined by God for it to exist. There are instances in secular fields such as Biological Altruism and Secular Morality which present a morality that seems to coalesce without a divine basis.

What is Judaism's stance regarding morality? the Torah would be a basic moral document provided by God to Man, and before it was given God communicated His will to Man and dealt with morality (See for example Gen. 4 and 6).

Does Judaism believe in the possibility of the development of moral standards found in the Torah, that is different rights and wrongs as defined in the Torah such as not murdering, giving charity etc, independently of God or His Torah?


texts:
When Pinchas slew Cozbi and Zimri, he was acting in accordance to a lesser known law, the law of the zealot, that says that if one sees certain sins being performed (I don't know what qualifies) he is allowed to slay the sinners without going through the Sanhendrin procedure.

Is one allowed to stop a zealot from killing sinners? (if you think it makes a difference, assume with and without killing the zealot separately)

Is "but I was acting zealously" an acceptable defense in beit din?


texts: Online availability of Hagahos “Menachem Tzion” on “Shem HaGedolim”

texts: Can the Hagahos of Menachem Tzion to Shem HaGedolim be found anywhere online?


texts: What should one say if saved from danger?

texts: For example, if one had a stone smash car glass while driving in a dangerous place, but was not hit himself?


texts:
I am working on a drash and the idea of talking inanimate objects came up. I remembered hearing about this concept based in "Torah" that when Moshiach comes the trees and rocks will scold people for their evil acts using or near the objects, or even speech near the objects.

What is the source and background for talking trees in Torah (including Tanach, Oral Torah and Kabbalah), specifically regarding such an event occurring in the time of Moshiach?

Isn't there an opinion that when Moshiach comes, the inanimate objects of the world will tell their experiences of how they were used for good or bad?


texts: I have found some people who have a minhag to skip the viduy and continue with vehu rachum instead. I have heard a halakha that says you're allowed to do so bediavad. Is there any posek who agrees with this minhag?


texts: What is the point of the prophecy of Nachum?

texts:
The prophecy of the navi Nachum seems to be entirely related to the eventual destruction of the city of Ninveh.

Why does the fate of Ninveh need to be recorded for the Jews for all time?
If, for whatever reason, we do need to learn from this, why do we need 3 chapters detailing the destruction? Couldn't the point have been made much more concisely?


texts:
Our chachamim teach that when there is peace and harmony between a man and his wife, the Divine Presence dwells with them.

Does anyone know where the chachamim says this?


texts: Why does the Machzor Rabba sometimes have an א at the bottom of the page?

texts:
My Machzor Rabba, nusach Ashkenaz, sometimes prints a dot, and sometimes an א at the bottom of the page. Anyone know why?

I've included pictures of a double page with two dots, one with two alephs, and one with one of each.


texts: Us'shuva us'fila utz'daka maavirin.... so what?

texts: Why is so much emphasis given to the line "us'shuva us'fila utz'daka maavirin..." in the Rosh Hashana and Yom Kipur prayers? It seems to be the most emphasized line of all, with people shouting it and concentrating on the words heavily, with the machzorim (prayer books) emphasizing it with large letters set by themselves in the middle of a line. I mean, it's just a statement of fact, not a viduy (admission of sin) or declaration of malchus shamayim or plea. Why is there so much stress on this statement of fact?


texts: Why is there a grammar change from singular to plural in Breishit (Gen.) 19:34?

texts:
Context:

Lot's oldest daughter suggests to her younger sister that they intoxicate their father and have intercourse with him.

My translation of Breishit 19:34:

  "It was the morrow. The older said to the younger 'Behold, last night
  I lay with my father. Come, let us make our father drink wine
  tonight also, and come, lay with him and we will establish seed from
  our father.' "

Why is there a change from singular at the beginning of the verse to plural at the end, when referring to their father? It seems that the beginning of the verse, when the older is talking, should have used the plural as well.


texts: Coffee and the Source for Reason for Staying Up for Shavuos

texts:
In a fascinating article , Elliot Horowitz credits the introduction of coffee for the spread of the
custom of staying awake at night. In the 15th century, the drinking of coffee originated in Yemenite
Sufi circles in order that they could stay awake for their nocturnal rituals, and by the end of the 16th
century coffee had spread throughout the Muslim world. Horowitz points out that both coffee and
the custom of tikkun hazot spread westward from Sefat to Europe in the 17th and 18th centuries. ( qoute source: http://ou.org/holidays/shavuot/the-all-nighter. )

When did the rationale based off of the medrash which says that klal yisroel woke up late for kabalas hatorah first appear?


texts: Can you use your Maaser money on a Bar Mitzvah present?

texts:
If you give a Bar Mitzvah boy whose family struggles financially money as his gift, is that considered like you gave Maaser?

Considering that most boys save up their Bar Mitzvah money for when they are older, at which point their financial situation could be completely different, I’m inclined to say it wouldn’t be considered like you gave Maaser. Is that right?


texts: Does the Messiah have to come from Solomon or his successor?

texts:
Is him being a descendant of Solomon accepted as fact or is it only speculated to be the case?
Is this based off of the section in 1 Kings chapter 2 verse 4, where David tells Solomon how G-d promised him that there will always be someone of his line on the throne, as long as they follow G-d?

The thing is, David doesn't mention Solomon by name here. So if you take it at face value, it's talking about any descendant of David. Solomon wasn't the only surviving son of David with progeny, right?

Is there another passage that cements Solomon's role as the Messiah's ancestor? If there is, then how do we know that the Messiah would come from Rehoboam's line? Solomon probably had tons of children besides him.

Edit: Since this is technically a duplicate, can anyone answer the part about Rehoboam in the original question that has been linked up top?


texts: Laws of Mourning - Cutting Hair (w.r.t. Rav Ovadia z"l)

texts:
I was interested to know what practice the sons of Rav Ovadia z"l had followed in regard to cutting their hair after the passing of their father?

I.e., for how many months did they leave their hair uncut?

Furthermore, in general, what is the accepted halacha? Are there any extra stringencies that some poskim suggest?

I am referring to the laws of mourning after a parent.


texts: Why don't those outside of Israel shake Lulav on Shmini Atzeres?

texts: If one holds that Jews living outside of Israel should sit in a sukkah because of Sfeika Dyoma (We aren't sure what day it is), then why shouldn't we shake lulav and esrog? Worst comes to worst we are just shaking a bunch of leaves?


texts: Source for choosing your meal guests wisely

texts: During a recorded shiur I heard recently, the Rav quoted a Chazal saying, "The ותיקי ירושלים wouldn't eat a meal with others unless they knew the other guests so that they wouldn't join in a meal with an individual who wasn't fit to eat with - אינו הגון." After searching all over, I still can't find this statement - where is the source of this Chazal, or anything similar to it?


texts: Why is the word Kaeileh repeated often by the people in shul during the maftir leining on succos and pesach?

texts: Why do people say Kaeilah loud in shul during the maftir leining on succos and pesach?


texts: I just read What do I need to make a Jewish Wedding. Is there a requirement for seven different people to say each of the seven Brochos, or can one say all of them?


texts:
He had a dream in which he saw a stairway resting on the earth, with its top reaching to heaven, and the angels of God were ascending and descending on it.

Genesis 28:10-17

What is this ladder? What is this stairway? And how or why are angels ascending and descending?

What is going on here?


texts: The ritual of kaparot [lit. atonement], which is usually done just prior to Yom Kippur (usually the day before), where one waves a chicken or an [unspecified] amount of money over one's head in a circular motion three times while chanting a text, and then gives the ritually used object to charity, seems difficult to understand. If charity can atone for sin, why does one need to wave it around one's head? Can this ritual be performed any time of year? Where did the idea of chickens come from, and why a chicken more so than any other animal?


texts: Eclipse of the moon, bad sign for the Jews

texts: Tonight, December 20, 2010, there will be a full lunar eclipse visible from North America and many other areas. I recall there is a Gemara that says that a lunar eclipse is a bad omen for the Jews as the Jews are compared to the moon. By a rainbow it is mentioned not to show it to others as it is a bad sign due to the fact that Hashem would of destroyed the world. Is there any issur of looking  or showing a lunar eclipse to others?


texts:
I was looking online to see if the Zohar was available in Hebrew.

Does anyone know where I can find it?


texts: Putting a ring on a Kallah that's a niddah

texts: During a regular chupah the choson puts the ring on the kallah's finger. What happens in a case of when the kallah is a niddah by the chupah being that the choson can't touch the kallah? Who puts the ring on?


texts:
I found it illogical that we / the kids ask Mah Nishtana before the actual Seder Pesach. MiMah Nafshach:

If they don't know the answers to their questions and didn't experience a Seder, how come they know what will follow at the Seder?
If they already experienced a Seder, how come they ask those questions?

How this contradiction can be reconciled?


texts: How long without a mezuza when painting a house?

texts: Assume that you are painting your house, that you live in, and that will involve taking down all the mezuzot.  Assume the painting will take 2 weeks, to paint all the rooms.  Assume that painting any one room (and doorway) will take 2 days (for prep and priming and then paining two coats), so any one room/doorway will have no mezuza for at least one overnight and perhaps as much as 2-3 days.  How long may a house or room be without a mezuza and you still be allowed to live in it?  It is necessary to put up a mezuzza as soon as each coat of plaster or paint is dry, or can replacing the mezuzot be done when all the painting is completed? Related: Source that every room in the house needs a mezuza


texts: the lechem hapanim was NOT chametz - where is the source for this?

texts:
We had the discussion what happened with the lechem hapanim on Pessach and the answer is that it was NOT chametz. Where can I read up on this fact?
There were actually only TWO instances of chametz in the Mikdash - 1.shtei ha'lechem on Shavuos and 2.challos of the korban Todah.


texts: Are there any reliable English translations of Masechtot Ketanot?

texts:
I am interested in studying masechet Sofrim, which focuses on scribal arts. They are one of the tractates known as masechtot ketanot.

I have found a very reliable English translation of Avot Derabbi Natan (one of the M.K.). I haven't seen any English translation of Sofrim or the other M.K.'s in the local Judaica store. Does anything exist? I'd rather have a hard-copy book than find it online, but of there is something online, let me know.


texts: PTIJ: Am I required to invent a time machine to stop Covid?

texts:
In my work,1 I may be on the way to a breakthrough in time travel technology. With this technology I will be able to prevent the covid pandemic. The only issue is, there is a doubt as to whether I myself will die I.e. disappear from the timeline through this very breakthrough.
Am I still required to persist with this vital work, or does my existence come first?
I am aware that the Talmud discusses this, but it only speaks of life not existence:
Bava Metziah 62a:

עד שבא ר' עקיבא ולימד וחי אחיך עמך חייך קודמים לחיי חבירך
Rebbi Akiva taught: ‘Your brother shall live with you’ (Lev. 25:36) means your life comes before your fellow’s.

1. I do no such work

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


texts: Should "Shalom" be treated like a name of God?

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Inspired by the "This American Life" podcast cited in this question:

I've certainly seen it written (although I cannot recall the exact sources) that "Shalom" is one of the names of God.

Does this mean that one must treat it like other names of God? (i.e. not erasing it, discarding a document containing it only through special means, not saying the name in vain) Or does it require no more respect than any other word?


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Semag :

  כל אחד מישראל אינו יהודי שלם אלא אם כן יש לו שני עדים שהוא יהודי, הלכך בשבת ויום טוב שנקרא שבת, ושבת נקרא אות, פטור אדם מלהניח תפילין כי די שיש לו שני עדים שהוא יהודי עדות שבת ועדות מילה

(Rough translation)
Everyone of Israel is not a 'complete' jew unless he has two proofs he is a jew. Therefore, during Shabat, and Yom-Tov which is called Shabat, and Shabat is 'Ot' (proof), he is exempt of wearing Tefilin since two proofs are enough.

So, assuming women do wear Tefilin, would they need to do so during Shabat as well since they do not have the 'Ot' of Millah, or not.


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Who knows one hundred seventeen?
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: PTIJ: Is Cholent DeOraitha or DeRabbanan?

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As definitively proven by an 'Am HaAretz Gamur MiDeOraitha (a title of high distinction if ever there was one), eating Cholent on Shabbath is required. Every week. Without exception.
But is this absolute requirement, with which no one dissents, based on a biblical commandment, or rabbinic enactment?

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


texts: Can you use carbonated water for washing?

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Inspired by this question but I believe different because its not related to drinking.

Can you use carbonated, and even flavored clear water (seltzer) to do things that require water such as washing netilas yadayim, mayim achronim, tevilah in a mikvah etc?


texts: Does electronic cigarette juice require a hechsher?

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Does electronic cigarette "juice" need to be kosher (require a hechsher)?
Does it matter what flavor the juice is?


texts: Is tachanun omitted if the mourner in Shiva isn't part of the minyan?

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I was at a shiva minyan this morning but the mourner was not there (he was running late from the airport and some people could not wait). He showed up in the middle and went in to another room, then to the basement where we started another minyan. The following questions emerged:

would the minyan without the mourner follow the shiva-minyan practices (no tachanun etc) if he was

A) in the room but not davening

B) in the house, not davening

C) in the house davening but not with that minyan

I can imagine a case where the mourner davens with his minyan, and then many people show up and set up another minyan -- the mourner says kaddish during it, and is in the room for it, but isn't "part" of it. Would it matter if he, though he davened already, was number 10?

Related to this, but my cases all happen in the beit avel.


texts: Does the Torah command only things most people would not do naturally?

texts: I remember a teaching that all the commandments in the Torah are things most people would not do naturally.  That's why they needed to be commanded.  Is this correct and what is the source?


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A take-out place near where I work makes an "avocado boat".

A whole avocado is peeled, pitted and cut in half. One half is placed on the bottom of a tray and filled with brown rice and assorted sashimi (raw fish). Then the other avocado half is placed on top. (Perhaps, it should be called a "sandwich"?)

In terms of quantity, there's about as much sashimi as avocado. The rice is clearly minimal. I assume, though that I should make mezonot on the rice and shehakol on the fish. Do I need to make any bracha on the avocado despite its significant quantity? It seems like it is a "tafel" as it is meant to hold the fish, really, and make the dish look pretty, though I am eating the avocado, also.


texts: Why do we say "You should live till 120"?

texts: Prior to the Mabul people lived for hundreds of years. After the Mabul lifespans shortened although we see that the Avos lived in the 180 year range. In the Pasuk in Tehilim we say Yemei Shenoseinu Shivim Shana, V'Im Bgevuros Shemonim Shana. Where does the saying "You should live till 120" come from? And why Davka 120?


texts: During Chol Hamoed we recite the same Musaf Amidah as we recite on Yom Tov itself - i.e. Ata V'chartanu... Why do we recite a different Musaf Amidah when Rosh Chodesh coincides with Shabbat - Ata Yatzarta - from the Musaf we say when it falls during the week - Rashei Chodashim?


texts: Why does שמי שמים mean "the loftiest heavens"?

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In the Artscroll translation of מנוחה ושמחה (The Interlinear Family Zemiros p.58), it translates the phrase שְׁמֵי שָׁמַיִם as "the loftiest heavens". What is the etymology of the first word in this construct that the phrase should mean lofty?

It doesn't seem to come from the root שׁמה or שׁמם so I can't think what the root of it could be.


texts: What is the response to Maane Ligros regarding Cholov HaCompanies

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The Sefer 1מענה לאגרות (page 221) argues on R. Moshe Feinshtein's leniency allowing industrially produced milk to not be watched by a Jew during the milking. His basic argument is that the Ramo says in Shulchan Aruch (Y.D. 115) that if a Jew walks in after the milking started, since nowadays non-Kosher milk isn't found at all, it can be permitted. The Shach and the Taz take it even further, that this only applies if the cow belongs to the Jew.

So his question (nicely restated) seems to be: If a non-Jewish worker, working for a Jew and for the Jew's milk with the Jew's cow, still needs to be actually watched at least most of the time even though he has no financial incentive to improve the milk supply, how is that different than industrial milk production that we should say that a Jew doesn't need to see it at all? Even the Ramo seems to require some direct supervision, even if he is allowing the cow to be owned by the non-Jew.

I'm wondering what answers are proposed to that question?

1 - A very controversial book in its time (1973). The purpose of it was to argue with R. Moshe Feinshtein's Teshuvos which were, in the author's opinion, too lenient. The author uses very nasty language (lies, ignorant words, etc.) against its target, and thus while it's content is viewed as making some good points, its language against its antagonist was regarded as unacceptable and thus the book widely ignored.


texts: Can you pray or study torah in a non-Jewish cemetery?

texts: There is a large non-Jewish cemetery near where I live. It has beautiful grounds and is open to the public for visiting. Is it OK to pray or study Torah there?


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The Torah says that we must give a poor person all that he lacks [דֵּ֚י מַחְסֹר֔וֹ אֲשֶׁ֥ר יֶחְסַ֖ר לֽוֹ.] [Deut. 15:7-8]
The Shulḥan Arukh interprets:

How much should be given to the poor? Dei machsoro asher yechsar lo ... All that he lacks... How is that? ... Even if he was used to riding on a horse with a servant running ahead of him while he was rich, and now he is poor, buy him the horse and the servant -- each man according to his needs... If he came to get married, rent a house for him, prepare a bed for him and house utensils, and find him a wife. [Shulḥan Arukh, Yoreh Deah, 250:1]

I would like some sources that elaborate on that.  What if he is a king in exile:  Are you supposed to support him in regal style?  What if you yourself lack what he is accustomed to?  I know that Hillel did that [Ketubot 67b] and that he might die if you don't [Ketubot 67b].  Are there recent cases where this was done?


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If a Jewish boy received a milah without p'ri'ah by a Jewish doctor, halakhically does he need to get more cutoff later in life? Preference for Sephardic sources.

When I asked a Rabbi he said there are opinions on which to rely for not needing further circumcision, but he didn't cite anything. When asked for sources he recommended checking Sefer haBrit.


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It specifically says several times in Yehoshua chapter 2 and chapter 6 that Rachav was a Harlot " וְאֶת רָחָב הַזּוֹנָה".  Why is it that it is accepted that she wasn't a harlot but an innkeeper and someone who sold mezonot (wheat).
Some opinions that I read  say because she made herself available to everyone as she sold many provisions and because she was an innkeeper  (" הַזּוֹנָה").

I just want to know why we cannot take this literally? It says it quite a few times. Why couldn't the Torah just say that she was a provisioner or an innkeeper?

And I know not everything is made to be taken literally in the Torah, like 'an eye for an eye'.


texts: Was Nazi sadism a case of "surrender your life if they're trying to stamp out religion"?

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The Gemara Sanhedrin 74b reads:

נכרי דאמר ליה להאי ישראל קטול אספסתא בשבתא ושדי לחיותא ואי לא קטילנא לך ליקטיל ולא לקטליה שדי לנהרא ליקטליה ולא ליקטול מ"ט לעבורי מילתא קא בעי
If a non-Jew tells a Jew: cut this plant on Shabbos and throw it to [my] animals, or else I'll kill you -- cut it and don't be killed. But [cut it and] throw it into the river! -- be killed rather than cut; why? He seeks to make the Jew transgress.

(Codified in Rambam Yesodei HaTorah 5:2)
What about a case such as what sometimes happened with the Nazis? They imprisoned, killed, and tortured Jews no matter what the Jew said or believed. It didn't matter if someone renounced their faith or professed another one. And yet there were times when they'd threaten to kill observant Jews if they didn't break shabbos or yom kippur, spit on the rabbi, or the like -- not because they would have been satisfied if Jews gave up Judaism, but just out of sadism.
Does that qualify as they are attempting to make Jews transgress? (I know there's a story in the Yated's obituary of Rabbi Joseph Elias zt'l where as a young student he felt this was, but is this discussed in the rabbinic literature?)


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Outside of prayer/worship, where is it written that there is a requirement to wear a kippa?
I have heard that there's no halachic requirement to wear a kippa other than for prayer/worship.


texts: Sefas Emes on Aharon lighting the Menorah

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According to this article on Parshas Beha'aloscha on the Aish website, the Sefas Emes says that:

  Aaron lit the menorah, day in and day out, with the same degree of fresh enthusiasm. The same task always appeared in his eyes as new. Now that's truly deserving of praise!

Does anyone know where precisely the Sefas Emes says this, and whether this is an accurate representation of what he says?


texts: Does one learning individually say the yehi ratzon?

texts: In every Schottenstein Gemara, the front cover comes equipped with two Yehi Ratzon prayers, one before and one after learning. These prayers include phrases that mention learning with a friend/partner. If one is learning alone, should one still say these tefillot?


texts: Seder HaAvoda "Ata Konanta" in Nusach Ashkenaz

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Which Nusach Ashkenaz communities/shuls say in Mussaf Yom Kippur the Seder HaAvoda that starts with "Ata Konantah"?
The standard Seder haAvodah in Nusach Ashekenaz is the piyut Amitz Koach. In Nusach Sefaradim/Edot haMizrach, and in Nusach Sfard it is the piyut Ata Konantah. However, both the Artscroll Machzor and Daniel Goldschmidt's Machzor note that a minority of Nusach Ashkenaz communities switched to Ata Konantah (DG notes that this was a very late development). Which communities did or do follows such custom?


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Some Shuls have the bima in the center and some in the front.

Is there any reason for either one?
is one better then the other?

I heard that R' Menachem Mendel Schneerson, z"l said not to put it in front because that is like the conservative temples - I'm not sure the issue but OK.


texts: Why, in Yom Kippour and RH davening, when we say Tefilas responsively, does sometimes the baal Tefila go first, sometimes the congregation? For example, Shema Koilanu, aveenu Malkainu, the Baal tefila goes first and then the congregation. Many other Tefilas, like vechol Mammenum, hashem melec etc, the congregation says the first pasuk and then the baal tefila? why?