texts: Why is the Evil Inclination Called a "Fool"?

texts:
Koheles (4:13), (as explained by the Midrash Rabba) describes the Yetzer Hara (Evil Inclination) as "A king, old, and a fool".
It explains:

"...ולמה קורא אותו כסיל? שהוא מלמד לאדם דרך רעה...".
[…] and why is he called a fool? Because he teaches man an evil way"

But how does that make him foolish? If he was a human with free choice, perhaps it would make sense, since he is foolish to do something for which he will surely be punished. But the Evil Inclination is an agent of G-d and does as G-d wishes, so that explanation doesn't work.
So how does teaching an evil way make the Yetzer Hara a fool?


texts: Difference between a 4 or 6 piece yarmulke.

texts: I have heard people say that a 6 piece yarmulke is preferable to a 4 piece one. Is there any basis for this?


texts: Why does belief in Judaism require irrationality?

texts:
In conversations with Rabbis, and in watching debates between Rabbis and atheists, I have often found that the response to questions which attack Judaism either on the basis of some of its perceived picayune laws (for example, “Why does God care what food we eat?”) or on the ramifications of its theology (for example, “Over the history of civilizations, Jews have historically been very small in number; why would God want only a minor percentage of his creation to experience ‘the truth’ and serve him properly?”), has been some version of “there are some parts of the Jewish faith which require a person to go beyond rational belief and simply have faith”.

My basic question is, Why would God create Judaism in such a way as to require irrational beliefs? If the goal is to lead a moral life in the face of temptation and to serve God, why not create Judaism in such a way as to be 100% rational? People would still have free will to do bad things, act irrationally, etc.


texts: I can't seem to find several of Rabbi Eliezer Berkovits’ seforim. For example T'nai Bi'N'suin u'V'Get. Does anyone know a store in NYC or which delivers to the US which has his books? Particularly the one I mentioned.


texts:
Who knows two hundred sixteen?
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: What does a Christian need to know before he marries a non-religious Jewish woman and plans to have a family?

texts:
I understand that Judaism does not permit inter-marriage, and also that some people do it anyway, particularly if the Jew in the marriage is not religious.  What problems can arise for the people in such a marriage?  (Assume the Jew is not religious.)

How are such couples treated by the Jewish community?  And what would be the effect on the children of such a marriage?  (I know that if the mother is Jewish the child is too, regardless of who the father is.)

PS - I'm asking these questions very humbly and hope I don't start any debate/flame war/ etc.


texts: Does rain purify the earth in a similar way we use water for spiritual purification rituals or does the purification require a human element?

texts:
Judaism has different rituals around water and purification. A simple example is washing of the hands after a funeral or cemetery visitation.
My question is this.
Water is used for purification. Is the water itself innately purifying (it's a quality which Hashem gave water by default) or is water only purifying when it comes to our actions around the water itself?
A Jew says a blessing and applies the water to a specific ritual purpose.
If water is innately purifying by default and this quality doesn't require human intervention, would it be wrong for a person to assume that rainfall is purifying the environment (not just physically but spiritually) as one would assume when water is used for a Jewish ritual purpose?
As a followup:
Assuming rain does provide some level of purification, would it be beneficial for a Jew to visit a traditionally unclean place like a cemetery after rainfall if you believed it provided a level of purity to the location?


texts: Who is responsible for damages caused by a malfunctioning borrowed machine?

texts:
Example:

I borrow your car and drive it. The brakes on your car fail and I smash the car into someone's gate. Prior to lending the car, the car manufacturer posted a possible defect on their web site that said that certain cars brakes might malfunction. (If relevant, let's say the manufacturer said that just 3% of cars encountered this problem.) You didn't check the site or know about this defect, and you never had a problem.

Who's responsible to pay damages to the gate?

Me - If I recall correctly, a Sho'el (borrower) may be responsible for any damages that he causes to someone else's property even accidentally.
You - As car owner, aren't you responsible for checking up on possible manufacturer defects?
The car manufacturer

Note: - Please try to generalize your answer regarding any similar machine or item. The main parameter in this scenario are that the manufacturer had a defect and they publicized it (questionable if a web post is "sufficient"), and that the owner did not know about the defect so assumed that there was none at the time that he lent the item.

Perhaps, in this scenario, more than one party may be responsible for various reasons. E.g., the manufacturer might ultimately be responsible for compensating the car owner for their negligence in insufficiently posting the problem. In this question, I am only interested in who must pay damages to the gate owner.


texts: CPR is performed when the heart has stopped but the brain is still alive. We have a general rule that a Cohen is not allowed to come in contact with a dead body. If so, does this mean that a Kohen cannot perform CPR?


texts: Interpreting events during prayer as signs

texts:
Suppose a person is praying for parnasah as they drop a coin into a tzedakah box. At that very moment, there is a loud rumble of thunder, even though the weather conditions wouldn't seem to warrant it, and no further thunder is heard.

If someone is praying and something unusual like this happens at a significant moment in their prayers, is it appropriate to interpret the event as a sign from Heaven that the prayer has been heard (or something else)? I am referring to a case where someone has not asked for such a sign, nor were they expecting one, but the circumstances just seem too remarkable to be coincidence.


texts:
I had read somewhere, a few years ago, that one should not use a gold cup for the 4 cups of wine at the Seder. I don't recall the source but I recall that the reason mentioned is that it is considered "pompous".

If someone can confirm or deny this rule from a source, I appreciate it. I'd be surprised if using a gold cup is forbidden as IIRC, the Shulchan Aruch mentions that the Seder table should be set with the finest and nicest things that people own, so why not use a gold cup? Related to this, perhaps, is that the Torah says that Israel left Egypt with gold and silver. So, wouldn't using a gold cup on the Seder be a way of commemorating what occurred?


texts: Seforim Hakedoshim on the Third Beis HaMikdosh

texts:
Rav Tzvi Meyer Zilberberg
quoted from Seforim Hakedoshim, the following:
"As soon as the Second Beis Hamikdash was destroyed,
Hashem began preparing the final Geulah and the Third Beis HaMikdash."

Does anyone know which sefer actually says this?


texts: How often and for how long should one pray for a sick person?

texts:
Are there rules/guidelines for how often to include a sick person in the refa’enu prayer in the amidah, and for how long to include them? Should one pray for that person every time one prays until one knows they are well, or, G!d forbid, until they have died? Is once enough? Or maybe in each daily service for one day? For a week? Or what?

I’m especially interested in the teachings about cholim whom one doesn’t know well — or even at all. It feels strange to be praying three times a day for the daughter of someone whose blog I read, but with whom I’ve never spoken… but it feels even stranger to consciously leave her out of my prayers! So then should I be keeping a personal list of every sick person I know for every time I pray the silent amidah?


texts: Attending a lecture, with slide projection, on Shabbat

texts: On Shabbat, may I go to a public lecture and look at the screen? Slides from a computer are projected onto a projection screen. The lecturer may be using a microphone. The lecture will take place whether or not you attend.


texts: Does Rambam take the 6 days of creation literally?

texts: I was told in this answer to another question: "The Rambam did not take the '6 days' of Bereishis literally, as well as other details." The answer linked to Moreh Nevuchim (link) but I couldn't find on that page where he really said that it wasn't in six days. In fact, it was my understanding that Rambam and others did take Masay Bereishis as happeneing in six 24 hour days, although I don't know a specific source. What does Rambam say on the issue in Moreh Nevuchim and elsewhere?


texts: How to say mizonos first on an ice cream cone

texts: Normally when faced with eating two foods where one takes a "mizonos" blessing for grain products, and another takes an all-encompassing "shehakol" blessing, we try to eat the mizonos food first.  How do you do this with an ice cream cone where you can't get to the cone without first eating the ice cream which is shehakol?


texts: Are the Aramaic root ק.ב.ל and the Hebrew root ק.ב.ל related?

texts:
When the word מקבילות comes up in parashas T'ruma, Rash"i defines it based on the Aramaic root ק.ב.ל, commonly found in the preposition לקבל (against or opposite) to mean physically across from/corresponding to. Is this root etymologically related or identical to the Hebrew root of the same spelling meaning accept or receive?

(If not, which is the operative root in the phrase kabalas panim?)


texts: At Shacharit at exactly which point does one have to put Teffilin on and off?

texts:
If someone cannot put on Teffilin at home prior going to Synagogue and wants to put them on when inside the Synagogue, when is the exact moment of putting them on?

Right at the Start of Shacharit? Or may be a little later if the minyan has started already?

And when exactly may one remove them? At the very end or a bit earlier if rushing to the office?


texts: On shabbos we get an additional soul (tannis 27b) - what is the utility of this soul? Is it the same one every week? Why would we need an extra soul?


texts: Obligated to return to a non-Jew what was stolen by accident?

texts: After renting a place from a non-Jew, I realized I left with a small object accidentally. Am I obligated to return it as a "stolen" object, or is it considered a "lost" object that I am not obligated (and possibly forbidden) to return?


texts: When are the Simanim on Rosh HAshanah(symbolic foods) eaten before washing on the Bread or after and at which meal and why?


texts: Why Does the Rambam Assert That It Took Eight Days To Obtain Pure Oil?

texts:
Background

In a previous post regarding the quantity of oil sufficient for one day’s lighting of the Menorah the answer given was the quantity of oil is more than one liter, but not more than two liters per day, hardly a large amount.  I have a one liter bottle of olive oil in my pantry, and a four liter can in the basement.

This response raises a question:

The Rambam – Laws of Chanukah 3:2, states that it took eight days to press and extract pure olive oil.

והדליקו ממנו נרות המערכה שמונה ימים עד שכתשו זיתים והוציאו מן טהור…

…and they lit the arranged (?) lamps from it for eight days until they pressed olives and extracted pure oil.

Eight days is very long time to obtain a relatively small quantity of oil (16 liters maximum for 8 days).  Theoretically in 165 BCE, you did not have to go far to find jars of oil.  Ramat Rachel, a few miles south of Jerusalem, historically was a collection and distribution center for oil and wine for 100’s of years (Taxes and tribute were paid in oil and wine).

My question then is: Where was the Rambam coming from that eight days were required?


texts: Deliberately planning to do work for the community on Chol HaMoed: Is it allowed?

texts:
We are setting up a new (money) Gemach. To register as a charity, a bank account is now needed. We were told of this on Thursday around noon. We were unable (too busy getting ready for Yom Tov) to get to the bank on Thursday. Friday is a bank holiday. Are we allowed to open the account on Chol HaMoed?

On the one hand it seems that the answer to this question (already posed to the Rav but no answer yet) should be No because we are arranging to do the work on Chol HaMoed. On the other hand it is a need for the community and a need for a mitzva.


texts: Why don't we wear tallit and tefillin on Tisha B'Av morning?

texts:
I am aware that an onen (person whose close relative has died but has not yet been buried) does not wear tallit and tefillin.

As I understand, during Tish'a B'Av, we are considered aveilim (mourners, in the status after burial). One comparison is that an onen does not daven and cannot be counted as part of a minyan. That restriction does not apply to most people (i.e., those who are not Ch'v true onenim on Tisha B'Av.)

Aveilim do wear tallit and tefillin. So, why,on Tish'a B'av morning are we imitating the practice of onenim, when we aren't? Is there a different reason for omitting the tallit and tefillin?

Update:

See O.C. 555:1 Mishnah Brurah commentary #1 explains why Tallit Gadol is omitted. He cites a verse and there is something in Aramaic. I'd appreciate if someone can explain this and post as an answer.


texts:
A guest brought up this question at the shabbos table, and no one had an answer.

In D'Varim 8:9 it says "...a land whose stones are iron...". The question this guest asked was: How is it that the chumash refers to iron if this was before the iron age, and therefore iron was useless to the Jews?


texts: Does anyone know of any Jewish Books on Education, preferably in English? I'm looking for something that gives insight into how to properly teach children and to communicate values so that they stick.


texts: Is a bathtub a good mikvah on a Biblical level?

texts:
The Torah requires a mikvah to be used for specific cases of tumah.

I heard in a lecture that there is one opinion who thinks that it is good even halachikly, but I don't know the reason for that.

Is a modern day bathtub or jacuzzi a valid Mikva on a Biblical level?


texts: Is a vav before a verb in the Chumash always a tense changer?

texts:
I know that the vav before a noun can be a vav hachibur (cf http://www.torahmusings.com/2012/12/on-the-prefix-vav/) but in front of a verb it changes tense (past to future and vice versa) and may or may not also include the idea of "and".

But is that tense hipuch inevitably the case? Is understanding of the chumash text driven by this tense change as an absolute rule or is its application selective and controlled by some other understanding which contextualizes (either grammatically or logically) the verb and demands that the vav operate as a vav hahipuch?


texts: If a lady missed the time to light the Shabbat candles, what should she do?

texts:
If shekia (according to sefardim and litvish minhagim) is 4:59, and the lady (who is litvish or sefardi) was busy preparing for the Shabbat. If by the time she got to the candles it was 5:00, what are her options?

Does she forgo the obligation to light the candles since Shabbat already started or is there some leeway? Perhaps one could rely on Rabbeinu Tam.

In the case that she missed the time, does she have to light an additional candle for the rest of her life or is this case not considered "forgetting to light" (something I read what one must do in the event that they forget to light one week) since she lost track of time rather than forgot?


texts: "It is not good for man to be alone" : Is this some sort of commandment, and does it apply to b'nei Noach?

texts:
וַיֹּ֨אמֶר֙ יְהֹוָ֣ה אֱלֹהִ֔ים לֹא־ט֛וֹב הֱי֥וֹת הָֽאָדָ֖ם לְבַדּ֑וֹ
אֶֽעֱשֶׂה־לּ֥וֹ עֵ֖זֶר כְּנֶגְדּֽוֹ:
And the Lord God said, "It is not good that man is alone; I shall make
him a helpmate opposite him."

Bereishit 2:18
This would seem to imply that all men who are not married, are not good, and that no man can be good until he is married. Is this true?
If my understanding is correct, all decrees unto Noach and Adam count as Noachide Commandments, and I am wondering if this ethos extends to that, and what are the implications?
Can you even call this idea a commandment, seeing as it reads more as an observation?
Thanks.


texts: Could a Kohen become liable for disqualifying a sacrifice?

texts:
I've been studying Masechet Zevachim, and it seems very easy for a sacrifice to become invalid. Even if it doesn't become invalid, it seems that even the slightest wrong intention can force the person offering the korban to replace the korban when he did not fulfil his obligation e.g a Neder (nedava is exempt from replacement)

Under the circumstances, it seems that a negligent Kohen could cause great financial losses to other
Jews. Would such a Kohen be required to pay for sacrifices that he disqualified? If so, under what circumstances? Could he be excluded from bringing offerings for making too many mistakes?


texts: How is one determined to be an "expert in the nature of divorces and marriages?"

texts:
The Shulchan Aruch, Even Haezer 49:3 rules that:

כל מי שאינו בקי בטיב גיטין וקידושין לא יהא לו עסק עמהם להורות בהם שבקל יכול לטעות ויתיר את הערוה וגורם להרבות ממזרים בישראל:
Anyone who is not an expert in the nature of divorces and marriages should not deal with them to teach (about them, because it is easy to err and to permit an erva [that is, a forbidden woman] and cause an increase in mamzerim [that is, children born from illicit relationships] in Israel.

Namely, in regards to halachik ruling purposes (ie not a mesader kiddushin) only experts should deal with matters of divorce and kiddushin.
Since (to my knowledge) there isn't a special semicha given for this--  how is it determined whom and when a person is sufficiently considered an expert to rule in this area?


texts:
As we know, regret is part of teshuvah. However, sometimes even though we understand logically that what we've done is wrong, we may not always sincerely regret it. In such case, two questions arise:

Is teshuvah invalid if my regret is not sincere ( i.e. I understand what I've done is a sin but I just can't make myself sincerely regret it)?
Is there a way to make oneself sincerely regret a sin (realize the severity of the sin, etc)?


texts: Minhag and nusach differences between Mizrahim and Sephardim (as in OG from Spain/Portugal)

texts:
These days, it seems the term "Sephardi/Sephardic" simply refers to non-Ashkenazi Jews. However, since Greece, Balkans, and of course Spain and Portugal are a long way from Iran, Iraq, Egypt, it leaves me wondering: what are the differences between the first group and the latter one? How would practices differ between a Jew from Salonika (who presumably traces his roots to Spain) vs a Jew in Tehran?

Also, a rabbi mentioned to me that the differences could be said to be "Sefard vs Sefardi??" IDK if I misheard him or what.


texts: If you or your loved ones are starving, are you allowed to steal food from those who have more than they need?  On the face of it, yes, of course: Pikuach nefesh says you can break any commandment to save a life, except those against idolatry, sexual immorality and murder.  Stealing is not on that list.  Yet I asked that question to more than one rabbi over the years and they always managed to squirm out of it without giving me a firm answer.


texts:
Link to a similar chess set

Is a chess set with full figured human pieces permissible to own?
 My question is due to the second commandment.


texts: Leaving wine bottle uncovered during kiddush

texts: I have seen people who are careful to cover the wine bottle from which they poured into the kidish cup during the recitation of kiddush. As far as I know there isn't any issue with pagum because no one drank from the bottle and saying kiddush one has in mind only the wine in the cup not the bottle. Is there such an idea in halacha? —as far as I know this seems made up.


texts:
I constantly here of stories of rabbis, in the olden days, who woke up at midnight, recited Tikkun Hatzot, and studied Torah until sunrise.

Was this the common practice of Jews of ancient times or was this something only the select few tzaddikim would do?

When did they sleep or was it more of a way to self sacrifice for achieving righteousness?

Also how did they manage with no lighting (since everyone was poor and not everyone could afford candles)?


texts: What to do in the case of dropping tefillin?

texts:
I heard that in the case of tefillin falling on the floor, this is a serious thing and one must give $25 in tzedaka. I did a little research and found that halacha offers an alternative option of fasting.

If the Tefillin fell on the floor two days before a fast day - for example, the 17th of Tammuz - but it is too late to accept a fast for Mincha prior to the 16th of Tammuz, there are three possible methods of doing this. Which are acceptable?

Fasting tomorrow [16 Tammuz] dawn till dusk, eating, and repeating for the 17th
of Tammuz
Designating a day several days after the 17 of Tammuz to fast
Fasting once on the 17th of Tammuz (this is especially relevant in a case where there was no time to accept a fast for Mincha of the 15th of Tammuz, and thus the 17th may be considered the first available opportunity to fast).


texts: Who says Moshe sinned for killing the Egyptian and why

texts:
The Be'er Yosef in Parshas Masei quotes the Arizal's Shaar HaMitzvos parshas Shoftim as follows:

   ...הרג את המצרי שהוא קין, היה שוגג, כי הוא חשב שהדין עמו על שהרג הבל, ולכן הרגו בשם המפורש כדי לתקן ע"י שם מ"ב וכו' אמנם חטא בזה כנז' בר"מ פ' משפטים

  [Moshe] killed the Egyptian who was Kayin (a gilgul?), [and was therefore considered] a shogeg, since he thought he was justified, due to [Kayin's] murder of Hevel. Therefore [Moshe] killed [the Egyptian] with the explicit name in order to rectify [his soul] using the 42 letter name... however he sinned with this, as mentioned by R"M parshas Mishpatim.

Who is ר"מ, what was Moshe's sin, and why is he considered shogeg?

(The Be'er Yosef brings earlier from the Shaar Hapesukim parshas Mishpatim that he was considered shogeg since his intention was to correct his soul by killing him with the explicit name, still unclear why that is)


texts: Why are the angels enjoined to leave at the end of "Shalom Alechem"?

texts:
Shalom Alechem, sung before the Shabbat Eve meal, concludes with:

  Tzetchem leshalom -- depart in peace.

Why are the angels specifically enjoined to leave before the meal begins?  I have heard that, because angels do not eat, people find it distasteful to be watched as they eat by those who do not eat.

Do you know the source of this explanation, or another explanation?


texts:
May a woman serve as the sole kvater (person who brings the baby to the sandek) at a bris? At most britot I've been to, the duty of kvater was handled by a woman and a man (typically married), with the woman bringing the baby from the mother to the man, and the man bringing the baby to the sandek, I'm asking if a woman (or women) only can serve that role.

possibly related


texts: Why did Ashkenazi Jews not adopt the custom of reading the Book of Job in synagogue on Tisha B'Av, as Sephardim do?

texts: I understand that Sephardim have the custom of reading the Book of Job on Tisha B'Av.  Is there any historic discussion among Ashkenazi rabbis regarding why the practice was not adopted by them?


texts: How can a Jew Exit / Leave their Religion?

texts:
I ask specifically in the context mentioned below:

  ... It’s not just that you can’t get away with apostatizing from Islam:
  that if you’re a Jew you can’t convert to Christianity. If you want to
  exit Judaism, the only way you can do it is by converting to Islam ... On the Jewish side, I’m thinking of Maimonides in the Mishneh Torah where he talks about Rabbanites and Karaites. There’s a fierce bit where he says Karaites are apostates from Judaism and should be killed. Then he says, “I’m not talking about the descendents of those Karaites — it’s not their fault, we get along fine with them — but the people who actually apostatized from Judaism, they should be killed.” ...

from this article.

As I don't know jewish tradition, scripture and history, I don't really understand the point the scholar is making about "Jews can only exit by converting to Islam, and not Christianity". Can somebody clarify and clear my confusion?


texts: What are Halachik reasons that some Poskim allow recorded music during the Omer, but others forbid all music?


texts: Why is Darchei Moshe split into two versions: the short (Hakatzer) and the long (Ha'aruch)?

texts:
The standard Tur is printed with the main commentaries including the Beis Yosef and the Darchei Moshe. In every edition I have seen the Darchei Moshe is presented in the following way: on the same page as the Tur/Beis Yosef and in the back of the book after the Tur/Beis Yosef. The one on the page are selections of what he wrote on the Tur/Beis Yosef and the one in the back is everything he wrote (and from what I've seen they include the ones that are printed on the page with the Tur).
My question is why aren't all of the Darchei Moshe's comments printed on the same page as the Tur/Beis Yosef? And if this was a publishers decision for formatting purposes (or whatever considerations publishers might have) who chose which comments would appear on the page and why those specific ones?


texts: What is the appropriate method for transporting a Torah scroll?

texts: Is there a best practice for transporting a Torah scroll from one building, or one city, to another?


texts:
Is there a verse in the Tanakh that is similar to or contains some phrase similar to this phrase :

  "(G-d said) : This is our gift, so grant or withhold (restrict) without account (as you wish/like)"

The keywords here are Gift, Grant, withhold, account (reckoning). Any verse containing synonyms of those 4 words or something close to them or implying a similar meaning, can be considered similar verse. It doesn't necessarily have to be in the exact same order / structure. Perhaps this might add some context (but it is optional): in the Original source, these words are for Solomon or at least mentioned at the time when Solomon was alive.

The purposes of this question are just to know; only that.

An example I know of is a verse similar to the phrase "work in gratitude" in the Tanakh is something similar: "serve with gladness". Just to add context.


texts: Tumah after deciding not to "finish" an object

texts:
In Keilim 16:1, the mishnah asks when wooden utensils are susceptible to tumah. The anonymous mishnah describes a bed or cot, and that it becomes susceptible after sanding; however, if the owner decided not to sand it, it becomes susceptible without the sanding. See the following extract:

כְּלֵי עֵץ, מֵאֵימָתַי מְקַבְּלִין טֻמְאָה. הַמִּטָּה וְהָעֲרִיסָה, מִשֶּׁיְּשׁוּפֵם בְּעוֹר הַדָּג. גָּמַר שֶׁלֹּא לָשׁוּף, טְמֵאָה.
When do wooden vessels begin to be susceptible to impurity? A bed and a cot, after they are sanded with fishskin. If the owner determined not to sand them over they are susceptible to impurity.

Much of the rest of chapter 16 further discusses this question for other utensils, but doesn't add the statement where the owner decides not to "finish" the utensil as usually would be done.
Does the same idea apply in all the cases, so that when an owner decides not to put the usual finishing touches on their utensil, it becomes susceptible (regardless of when the mishnah says it's "finished")? If not, why are beds and cots different?
I would guess that it applies in general, but we see repetition of laws in many cases in Keilim where we would expect a single case to suffice. Thus, I'm wary about making unwarranted generalisations here.


texts: Is the Oral Law from Sinai considered d'oraisa or d'rabbanan?

texts:
Are halachos that were received at Sinai (or in the desert shortly after) but not recorded in Tanach--such as the method for kosher slaughter alluded to in Deuteronomy 12:21--considered rabbinical or biblical laws? I ask because, if rabbinical, they would seem to be of a higher status than many other forms of rabbinical law (g'zeiras, takanas, derashah, etc.) insofar as they were given to Moshe Rabbeinu along with the written Torah.

If rabbinical, are these treated entirely as "regular" rabbinical laws--subject to the same norms of self-limitation as the others--or as in any way distinct or higher? (In what cases?) And why would the Oral Law be considered rabbinical if Halacha l'Moshe mi'Sinai is considered biblical?


texts: Custom to light yahrzeit candle on Erev Shabbos before the yahrzeit

texts:
Has anyone heard of a custom to light a yahrzeit candle not on the eve of the actual yahrzeit, but on the eve of the preceding Shabbos? I know that there are other customs for the preceding Shabbos, such as saying kaddish, davening for the amud, possibly saying Kel Malei Rachamim, etc.--but is burning the memorial candle over that Shabbos also a tradition by anyone? (By whom?)

Motive: I am trying to find out if it could be my family's actual custom to do so, or if a relative instructed me to do this based on a misunderstanding.


texts: Is charity money used for alcohol considered charity?

texts: If you give money to a homeless person on the street, and they use that money to buy alcohol or other intoxicants (drugs), can what you give be considered charity, since it did not help that person in any way? Would the scenario differ if you witnessed him buy the alcohol with the money versus if you had no idea if they did?


texts: Can't use the name of Gd during spontaneous prayer?

texts:
What is the rationale in suggesting that a person who wishes to pray to Hashem outside the context of formal communal prayer, that they may not use Gd's name in doing so?
This seems to me to go against most of the examples of prayer we find in Tanach and the Talmud, as well as Chasidic custom.

Inspired by this question.


texts:
According to the Gemara (Brachos 11b), once one has made the blessing of Ahava Raba before saying Shema, than he no longer has to make birkas hatorah in order to learn Torah afterwords. The Shulchan Aruch codifies this as the halakha, provided that one learn Torah immediately afterwords (see O.C 47:7), and this is agreed upon by almost all of the commentators, including the Mishnah Berurah there.

Based on this, why should we say the Birkas HaTorah at the very beginning of davening at all, isn't it not needed - a bracha (or two) she'einah tzericha (see Tosfos Menachos 36a s.v. Sach)? Wouldn't we rather minimize the amount of brachos said, even if this beracha is necessary (see Tosfos there)?

(I understand that there's a need if one holds that pesukei dezimrah cannot be said before making a bracha on the Torah because it includes pesukim, but the Rama (46:9) doesn't hold that way.)


texts: The underlying reason for Shemitat Ksafim?

texts:
I've researched the topic for a while and I could not find a single interpreter discussing the reason (טעם המצווה) for canceling loans after the Shemitah Year.

I know it is a Machloket (see my previous question) whether the loans are canceled or just forbidden to claim, but for the sake of this question, I'll take Rambam's and Shu"A's views that the money is LOST.

  "אין שביעית משמטת כספים אלא בסופו לפיכך הלוה את חבירו בשביעית עצמה גובו חובו כל השנה בב"ד וכשתשקע חמה בליל ר"ה של מוצאי שביעית אבד החוב:"

We know it is a DeOraytah Mitzvah
We know that the Torah is extremely stringent on Gezel and money misjudgments, like Ribbit, Honaah etc. Kabbalah adds some frightening details on reincarnations and post-mortem suffering caused by such monetary misbehavior.
A person does a Mitzvah lending his money to his fellow in a sincere hope to receive it back.
Despite the fact that Shemitat Ksafim is linked to returning of the land after Yovel, there's a huge difference - the land is never sold forever, only for a certain amount of years until the Yovel, but a person can lend his money for a week and then 6 years later the debt is miraculously canceled.
The Torah does not differentiate for different types of borrowers - rich or poor - all loans are canceled. They do not turn into a Tzedakkah either. So it's hard to claim a socialistic claim of equality and justice.

I would like to sincerely understand the heavenly reason for justice that is made in this Mitzvah.


texts: Why no ashrei in maariv, despite its importance?  Also, why in shacharit twice?  (Perhaps these are related questions.)


texts: How do you improve your Kavvanah [concentration]?

texts: Building on my blog post here, I ask: How do you improve your concentration when davening?


texts:
I am looking to make a list of halachot/minhagim that involve doing something in 1 breath so I can see if I can draw any connections between them. So far, I have 3 things:

the shevarim-tru'ah (or at least the shevarim)

the aseret bnei haman (megillah 16b)

the 15 praises in Yishtabach (according to the shlah)

Are there other mitzvot/halachot/minhagim that require that we do or say something in one breath? (I don't mean "within the time of" but actually IN one breath)


texts: What is the connection between Lavan and Lavan?

texts: We all know Lavan was a bad person. He tried to kill Yaakov, he enslaved Yaakov, tried to cheat Yaakov out of his wages, he gave Yaakov the wrong wife, and many more. We even begin the hagaddah with a testament against him. If one would associate a color with him, it would be black, grey or some sort of dark color. For sure someone wouldn't associate him with white! So then why is the meaning of Lavan's name white?


texts: Why do tefillot dealing with repentance frequently contain verses about our oppressors?

texts:
Throughout the year, and especially during this time of year as we approach Rosh Hashanah and Yom Kippur, we say many different types of tefillot in repentance. This list includes the daily tachnun, slichot, and the entire davening of Rosh Hashanah and Yom Kippur. Much of the text deals with the teshuva process, i.e. admitting that we have sinned, feeling sorry for it and making an effort not to try to continue in our ways, and begging the All Merciful God to forgive us and have mercy on us.

However, inevitably these tefillot also contain sections dealing with our oppressors, how they make our lives terrible, and asking God to destroy them. One short example from tachnun is: .עָשְׁשָׁה מִכַּעַס עֵינִי עָתְקָה בְּכָל צוֹרְרָי. סוּרוּ מִמֶּנִּי כָּל פֹּעֲלֵי אָוֶן כִּי שָׁמַע יְהֹוָה קוֹל בִּכְיִי - My eye is dimmed from anger, it has aged because of my adversaries. Turn away from me, all you workers of iniquity, for the lord has hearkened to the voice of my weeping. (Excerpted from here) This seems to deviate from the teshuvot tefillot where we identify a sin, try to repent and ask for forgiveness. Furthermore, though we would always prefer not to be punished, there is a realization in Judaism that punishment is not for nothing. It's objective is to goad us into the right path. So, however much we hate it, is it not instrumental in helping us clean us of our sins? Why do we ask for it be removed so desperately, without any caveat, like: Please remove these punishments God, if it would be in our best interest.


texts:
Based on Rambam (Ishut 14) and Shu"A (EH 76).

If the husband is משועבד "enslaved" to his wife, and, say, his duty is twice a week, who decides when the "Ona" is performed?

Is the "Ona" like a debt; if several opportunities are lost do they all have to be "repaid"?  I saw Shevet Halevi (רכ) asking  a similar question: "If a Talmid Chaham misses his duty on Shabbos, is he still obligated to perform midweek"? But I could not understand if he answers it.


texts:
While in a shower is one allowed to talk to someone else (not about Torah - "regular" talking)?

I understand that talking in a bathroom is normally not permitted. Is a shower the same or different?


texts:
In Orach Chaim Siman 123 Saif 2, SK 8, the Mishna Berura brings two opinions regarding the amount of steps needed before one has to say Kedusha. The Kesef Mishna holds that after one's three steps back at the end of Shmoneh Esreh, he can stand there and recite Kedusha there. The Mishna Berura then brings a Magen Avraham who says that there is an opinion that you need 6 steps and therefore one would have to walk forward to say Kedusha.

My question is two part: 1) Where does this opinion of six steps come from? What's the reason for 6 steps before Kedusha? 2) Regarding that answer, would it follow that this whole discussion only follows an Amida that has Kedusha but a Maariv Amida would not have this six steps idea?

Please cite sources.


texts: Deleted attacks on the Shulchan Aruch in Pri Chadash

texts: The bibliography in the English Me'am Lo'ez haggadah says of Pri Chadash that it "often strongly attacks the opinions of the Shulchan Aruch.  Its strongest language was deleted from later editions."  Does anyone know where these deleted parts can be found, or what they consisted of?


texts: Parsing the "Yisbarach..." sentence in kaddish

texts:
Kaddish reads (in part):

  יתברך וישתבח ויתפאר ויתרמם ויתנשא ויתהדר ויתעלה ויתהלל שמה דקודשא בריך הוא לעלא מן כל ברכתא ושירתא תשבחתא ונחמתא דאמירן בעלמא

How do we parse this? Here are some possibilities, though maybe it's none of these:

"May the name of the holy one (blessed be he beyond all blessings, songs, etc.) be blessed, praised, etc." ("לעלא" refers back to "בריך הוא".)
"May the name of the holy one (blessed be he) be blessed, praised, etc. beyond all blessings, songs, etc." ("לעלא" refers back to the verbs at the start of the sentence.)
(suggested by Shmuel Brill) "May the name of the holy one (blessed be he, who is beyond all blessings, songs, etc.) be blessed, praised, etc." ("לעלא" refers back to "קודשא".)
"May the name of the holy one (blessed be he) (which is beyond all blessings, songs, etc.) be blessed, praised, etc." ("לעלא" refers back to "שמה".)

Sources, please.


texts: Is the source for tefillin Raavad in his hassagot to MT, hilkhot tefillin 3:5?

texts: I am looking for earlier mekorot on tefillin according to Raavad (following the order of שמע, והי׳ אם, והי׳ כי, קדש, or the reverse of Rabbeinu Tam). Is this comment (to MT hilkhot tefillin 3:5) the primary source? If anyone can point me to discussion of Rishonim on tefillin Raavad, also appreciated.


texts: Why does Sarah refers to Avraham as אדני Adoni (Genesis 18:12)? Why not say Ishi אישי or Ba'ali בעלי if she is refering to him as her husband? Why would she call him her master/lord?


texts: Yarok ירוק in modern Hebrew means green. What color does it refer to in Mishnaic Hebrew? I have heard that it refers to yellow and not green because the Mishna in Sukkah (on 34b) discusses a citron which is "Yarok like a leek" implying that plain yarok is not like a leek, ie not green. ShmuelBrill in a comment says that Yarok sometimes means yellow and sometimes means green. It seems odd to me that one word would mean two colors. Can anyone explain?


texts: Daf Yomi Scheduling for Shabbos, Yom Tov, and Sundays

texts: With the twelfth Siyum HaShas behind us, I was wondering what is the best way for a person to maintain their Daf Yomi schedule on Shabbos, Yom Tov, and Sundays. Is it best to learn at a different time on these days, or perhaps do a double Shiur on Sundays? I am looking for ideas that have worked for others.


texts:
I apologize if this is a very elementary question, but I'm having trouble finding an answer to it. As we all know, there are many kinds of marriages which one can generally term "halachically disallowed" (incestuous, Jew and non-Jew, mamzer and non-mamzer, kohen and convert, kohen gadol and widow, etc.).

I'd like to know which of these are invalid (in the sense of halachic impossibility: any attempt by the people in the relevant categories to get married is just void ab initio and has no legal force) and which are forbidden (in the sense that a marriage can in fact occur, assuming other ordinary conditions are met, but it will be an aveira and those involved will be duty bound to divorce). The distinction is often not really made clear in secondary sources.

One example I do know about involves polygyny: excluding Yemenites, after the takana of Rabbeinu Gershom, it's forbidden for a married man to marry, but if he does, it's still a valid marriage and requires a get for its dissolution. But what about, e.g., the marriage of a kohen and a convert?


texts: Is Jewish theology Panentheistic by definition?

texts:
Is the Jewish view that everything in creation is a hidden manifestation of God, i.e. that God is enclothed so to speak, in every element of creation, similar to Panentheism.

Or is God "outside" of His creations, so to speak, guiding them from His "place".

Or perhaps a third possibility?


texts: Difficult phrases in the "Sale of Chametz" document

texts:
I am currently working on a clarification of the document which is usually used by rabbis to sell chametz to a non-Jew. The version I am working with is that of Harav hagGaon Avraham Aharon Yudelewitz Zatzal, (author of Shu"t Bet Av), which is sprinkled with Yiddish phrases. I am having difficulty translating  most of them, and I was hoping the community can help me translate them into Hebrew so that the document can be better understood by non-Yiddish readers. Here are the difficult phrases.

ומסרתי לו שטר הלז שיקנה את החדר הנ"ל בשלימות בשכירות גם בשטר הלז וגם בהאנדשלאג  שעשיתי עמו (I think this one means a handshake)
(In a list of items being sold:) וכל מיני סארטין מנאליווקעס
וכל מיני יי"ג (I think its some form of wine)
או משקה של חומץ ושמרים ו*מאלץ*
וכל מיני גרויפין וקמחים של חמץ
ואפילו אם נעשו לרפואה כגון ארסיקלען שבדרוג משארס
תחלת דמי הפרעון הנקרא אופגאב (down payment?)
וגם עשיתי צושלאג עם הא''י הנ''ל על שכירת המקומות הנ''ל
ודמי זמן "הנאטיס" כפי הנהוג במדינה זו ישלם מכיסו (possibly a typo - original is hard to read here)

These are the phrases I am having difficulty with, and can at best guess based out of context, but I would feel much more comfortable revising the contract on solid footing.

Edit: Here is my current version of the whole contract. Very few changes have been made from the original. (FTR, this is not a finalized document.)


texts: What bracha is made on these culturally Sephardic foods?

texts:
What bracha is made on

Kibbe?
Lachmajin?
Jachnun?

And, for each of the foods, why this is so?

(I do not know what these foods are made but they taste great.)


texts:
The mitzvah mentioned in the Torah just says to "take" 4 species. The Torah doesn't mention anything about waving them. The Talmud mentions waving them at certain points in Hallel, but there doesn't appear to be a mention of waving them at the brachah. (Thanks, robev). What is the purpose for waving them at all?

Note - this is not the same as this question which asks why it's done at the specific Hallel verses.


texts:
In Esther (5:9), when Haman leaves the king's palace after Queen Esther's first party, all happy and feeling on top of the world, gets very upset when he sees Mordechai sitting there, and not bowing to him. However, he controls himself (5:10), and complains to his wife and friends when he gets home.

Why would he restrain himself? He has the king's ear (and ring), he's likely the most powerful in the country after the king and queen (who both, as far as he knows, really really like him); why doesn't he order Mordechai's death right then?

Rashi on that verse kinda answers the question, but not really:

  ויתאפק . נתחזק לעמוד על כעסו כי היה ירא להנקם בלא רשות , ויתאפק , אישט''ניר בלע''ז

  restrained himself: He strengthened himself to control his anger because he was afraid to take revenge without the sanction of the
  king. וַיִתְאַפַּק is eseretint in Old French, and he controlled
  himself.

(Sefaria Hebrew, Chabad translation)

The reason I don't think that this fully answers the question is because the king is not only a friend of Haman's, but he also gave him his ring -- Achashverosh trusted him so much that he gave him carte blanche to say whatever he wanted in the king's name. Haman may as well have written an edict ordering Mordechai's death, and then carried it out.

What made Haman control himself, in Esther 5:10?


texts:
In general, there is a prohibition to adopt practices from other cultures (See, e.g., Maimonides' Laws of Idolatry 11; see also here) if there is no clear, reasonable, non-idolatrous justification for the practice (e.g. knocking on wood) for fear that it has its roots indeed from the rituals of idolatry.  I believe this is the case regardless of whether or not the actual origins are known, provided there isn't a halachically-significant reasonable justification (e.g. flossing[?]).

What about specific  aesthetic patterns or symbols that have been in use since antiquity (e.g. celtic knots)? What if the common practice in the observant Jewish world has already been to incorporate these patterns (e.g. braided loaves)? What if there is significant evidence that the origins do indeed have pagan ritualistic undertones?


texts:
If a person would hypothetically not own any chometz the evening before Pesach, should/could they purchase chometz in order to get rid of it the following day?

I am hoping to have this question answered on two levels - the technical halachic aspect (in which I assume he could purchase chometz and fulfill the mitzvah of getting rid of it), and the more "spirit of the law" oriented aspect, in which it seems counterproductive to acquire chometz and increase one's ownership thereof when the entire purpose of the mitzvah would seem to be to not own any.

Note: I chose the case of buying the chometz the evening before in an attempt to avoid issues of which I may not be aware.  If that changes the answer in any way, and buying chometz the day of would be better or worse, that could also be included in an answer.


texts: Is Messianic Judaism accepted as a branch of Judaism by any other branch?

texts: My question on Messianic Judaism was closed on this site, stating that it is not Judaism. Is this the common position of all branches except Messianic Jews themselves?


texts: How did King Shlomo have General Yoav killed in the tent of the Aron (that had an Altar too), didn't everything become impure?

texts: By killing Yoav inside the tent the Aron and the Altar that were there became impure. Wasn't this a problem? See 1 Kings 2 (28 -34).


texts: Does the blessing of Asher Yatzar (normally said upon using the bathroom) apply in other situations. For example in passing a kidney or gallstone? A woman who's water breaks or passes her mucus plug? Would it be said after childbirth if a woman moves her bowels during labor, which is very common? Are there any other situations where this blessing should be said?


texts:
Is there anything wrong with cutting the strands of ציצת?

Specifically, if I wanted to take the strands off to replace them with a new set of strands, it is very tedious to try and unwind the old pair, in order to remove them from the בגד. Would it be considered disrespectful to the ציצת if I would just cut off the strands (and then put them in שימת)?

Also, I know that after winding a personal pair of ציצת, the שמש, or the other "regular" strands might be a little long. Would I be able to shorten them by cutting them?


texts:
Can children AND adults throw those little Parachute Men toys on Shabbat?

What about the "tangle free" ones that use mesh instead of strings (and therefore could not get knotted-up)?

This is not the giant parachute that kids duck under. It's the little army-guy you throw... but they have "improved models" that do not have any strings that get tangled. For example:

https://www.amazon.com/Aeromax-Original-Parachute-requires-batteries/dp/B00004TXNR/ref=pd_bxgy_21_img_2?_encoding=UTF8&psc=1&refRID=Q1NXJJNY5HFE88HBVNCY


texts: Can a person say the bracha for thunder if he hasn't seen the lightning?

texts:
Can someone say the bracha upon hearing thunder without having seen the lightning bolt (in any form, i.e. he didn't notice any light at all?) Scientifically, lightning causes the thunder. (Most of the time. I'm not factoring how far the listener is from the bolt.)

So, if someone hears thunder, can he assume that there was lightning, automatically? Or should we reason that since there are sounds similar to thunder, the person needs to be sure that this was actually thunder?


texts: Why does God Tell Abimelech that he is innocent?

texts:
Why does God tell Amibelech that he innocently abducted Sara. One of the commentators (Rava?) says that in Abimelech's mind, he thought he was honoring Sarai by making her his Queen.

Why does Abimelech's merit a dream visit from God and why does God declare him innocent?

Bereshit 20:6 "And God said to him in a dream, "I too know that you did this with the innocence of your heart, and I too have withheld you from sinning to Me; therefore, I did not let you touch her."

Surely Pharoah's behavior was less bad based on these differences below and he doesn't try to weasel to save face.

When Pharoah Abducts Sarai
1. He doesn't initiate the abduction.
2. He give Abram gifts before being punished
3. When he is punished, he rants a bit that he is innocent, but Abraham doesn't need to explain himself to him.
<4. Pharoah's whole household was punished.>

When Abimelech Abducts Sarai
1. He do initiates the abduction.
2. He give Abram gifts only after being punished
3. When he is punished, he rants a bit that he is innocent, but and Abraham feels like he has to justify his actions to Abimelech.
<4. Only Abimelech, his wife, and his maids (no men) were punsihed.>
5. He should have known that abducting Sarai was bad after what happened to Phaorah.


texts: Is it mutar for a man to pluck his beard hair with his hands or does this fall under the issur of destroying the corners of the face?


texts: does a husband pray for his seed (child until birth)?

texts:
in Berakoth 60a it says

  Within the first three days a man should pray that the seed should not putrefy; from the third to the fortieth day he should pray that the child should be a male; from the fortieth day to three months he should pray that it should not be a sandal;  from three months to six months he should pray that it should not be still-born; from six months to nine months he should pray for a safe delivery.

do jew have a custom to pray this prayer? (is it printed? what groups of jews do it?),
or this is just theory?


texts:
When can repentance be considered complete?

When you feel bad and resolve not to do it again. (No.)
The above, plus make restitution. (Maybe.)
All the above, plus ask and receive forgiveness.  (Maybe.)
All the above, plus making the matter public. (No.)

Examples:

You steal, then feel bad and return the money anonymously.  Must you also confess and ask the victim for forgiveness?  Also make the matter public?
You cheat on your wife, then you and your mistress feel bad and break it off.  Must you also confess to your spouses and ask them for forgiveness?  Also make the matter public?


texts: Is adultery a sin between man and G-d or between man and man?

texts:
As we know, there are two types of sins: sins between man and man, and sins between man and G-d.

I used to think that adultery is a sin between man and man. However, reading Mishneh Torah, I stumbled upon the following statement:

  Neither repentance nor the Day of Atonement atone for any save for
  sins committed between man and God, for instance, one who ate
  forbidden food, or had forbidden coition and the like; but sins
  between man and man, for instance, one injures his neighbor, or curses
  his neighbor or plunders him, or offends him in like matters, is ever
  not absolved unless he makes restitution of what he owes and begs the
  forgiveness of his neighbor.

Do I understand correctly, is Rambam saying that adultery (as it is a forbidden coition) belongs to the category of sins between man and G-d, and can therefore be atoned for by repentance like other sins between man and G-d during Yom Kippur (without having to beg forgiveness from any individual as sins between man and man require)?


texts:
The Torah (Vayikra 11:9) writes

אֶת־זֶה֙ תֹּֽאכְל֔וּ מִכֹּ֖ל אֲשֶׁ֣ר בַּמָּ֑יִם כֹּ֣ל אֲשֶׁר־לוֹ֩
סְנַפִּ֨יר  וְקַשְׂקֶ֜שֶׂת בַּמַּ֗יִם בַּיַּמִּ֛ים וּבַנְּחָלִ֖ים
אֹתָ֥ם תֹּאכֵֽלוּ - These you may eat of all that live in water:
anything in water, whether in the seas or in the streams, that has
fins and scales—these you may eat.

Why are fins and scales particularly the kosher signs for fish?


texts: Netilat Yadaim for several purposes at the same time

texts:
There are different actions which halachically require netillat yadaim (washing of hands) either before or afterwards. My question is if one can do one netillat yadaim for several purposes at the same time. Here are examples which I have in my mind:

Assume one has just used the bathroom and is having a definite intention to start praying afterwards without doing any essential activities in between. Can one wash his/her hands after the bathroom (as required by halacha) and then start praying, or is (s)he obliged to wash hands once more with explicit intention for doing this for purifying him-/herself before pray?

Assume that again one has just used the bathroom, but now (s)he is going to have some meal with bread. Here the situation is more subtle, since for this one should say bracha (which is not said for washing hands after bathroom).

I think, a more basic question which stays behind this is how intention is important for netillat yadaim. I bet it is rather important if you are washing hands before eating bread, since this involves saying a bracha, but what about many other cases when orthodox halacha requires washing hands without a bracha?


texts: Why do we choose to mourn over celebrate during the omer?

texts: It seems like this time would be a time of singing and dancing as we count to shavuot. Why does the mourning of Rabbi Akiva's students trump the celebration of the coming shavuot holiday?


texts:
20/01/15  Trying to find out- --I know a "shemitah" is a 7 yr. period. What confuses me is this: how do we know what specific years are the "shemitah" (e.g. Sept./07 to Sept./14
or Sept./08 to Sept./15. Then, is a "shemitah year" the 7th year of a "shemitah" or is it
the 8th year - e.g. the first year AFTER a "shemitah"?  I thought a "shemitah year" is the 7th year- e.g. Sept./13 to Sept./14. So then what year is the Jubilee year (This now being 50 years since the last Jubilee)- is it 2014-2015 or sept./15-Sept./16 ??
  I'm trying to nail down exactly (Gregorian) what are the 7 year periods*, the shemitah year, and the Jubilee year.  ---*I mean what year is the first year and what year is the 7th year (7th year being 2013 to 2014  OR 2014 to 2015, and is 2015 0r 2016 the Jubilee year. Know what I mean?  ----T Y V M


texts: Why may one not wear Tefillin after Shekiah?

texts:
The Gemara (Menachos 36b) writes:

  אמר ר' אלעזר כל המניח תפילין אחר שקיעת החמה עובר בעשה ור' יוחנן אמר עובר בלאו

  R’ Elazar said: whoever places Tefillin after sunset violates a positive commandment. And R’ Yochanan said: he is in violation of a negative commandment.

The Halacha follows R’ Yochanan (Rambam, Hil. Tefillin 4:10-11).

Why should he be in violation already from sunset?

Since it’s a doubt whether it’s day or night between sunset and Tzeis, there seems to be two conflicting mitzvos here: the mitzvah to place Tefillin by day, and since we’re stringent by a doubt of Torah law, one should wear them; and the mitzvah not to place Tefillin by night, and since we’re stringent by a doubt of Torah law, one should not wear them.

But there’s a concept called אתי עשה ודחי לא תעשה, that when a positive commandment and a negative commandment are in conflict, one should do the positive (see further here). Why don’t we extend this principle to here, and one should potentially fulfill the mitzvah after sunset, against the potential prohibition of wearing them at night? Why doesn’t a doubtful positive commandment override a doubtful negative commandment, the same way that a certain positive commandment overrides a certain negative commandment?


texts:
After a kosher shekita, a non-kosher animal (cat) has eaten from the carcass. Is the carcass still kosher?

(The question describes not a real problem, I am just curious. In the reality, I've never heard about such an event. If it would happen, very probably the whole carcass would be thrown out without inspection.)

As I understood the kosher laws, they are mainly about the killing of the animal and the processing of its flesh to meat. As I know, a carcass is not kosher if it was injured by anything before the death. But what is if the injury happened after the shekita?

I have a feeling that it shouldn't be kosher after it had a such extraordinary contact with an animal.


texts: What prayers are obligatory on a daily basis? What prayers are obligatory on Shabbat? And who decides what's actually obligatory?

texts: When you go through a siddur you see lots of prayers, but never a mention of what's actually obligatory. Having seen the Rambam siddur, it seems like we have a looooot more prayers now, but are they actually obligatory? Which ones are obligatory, and who makes that decision now that there isn't a Sanhedrin anymore?


texts: Why have great rabbis written of their hard times?

texts:
Rambam:

  And that was a most terrible event as my brother drowned in the Indian Ocean, he had taken such care of me and now I was left alone and bewildered in a strange land.

Rabbi Moshe Feinstein (as described in his family's biography prefacing Igros Moshe vol. 8):

  And that trip was a terrible one; firstly the young lady I was supposed to meet for marriage didn't work out; and my handwritten manuscripts were stolen; and I was knocked down in the wagon and hit my head terribly and could easily have died ...

-- What is the spiritual value in this introspection?

Clarified: it seems these rabbis felt better by lumping their bad experiences together -- "it was one bad trip." "It was a horrible year." How does that explain their approach to suffering?


texts: Is the Shechina present when a person is mourning or distraught?

texts: It's said the Shechinah is present only where there's joy (Tractate Shabbat 30b). Yet we are also taught to cry to Hashem during times of suffering, depression, sorrow, mourning, etc. Is the Shechinah present when one has no simcha in their heart?


texts: Which relatives are you obligated to stand up for when they recieve an Aliyah?

texts: Does the requirement apply to uncles and older cousins? What about brother in law or my wife's uncle?


texts:
This might sound incredible ludicrous but please bear with me - after all a fellow Jew once told me how the Shulchan Aruch in a passage described how and when proper defecation should occur (feel free to edit the title and some words - didn't come up with fitting euphemisms).

When I used to live in a dormitory with public bathrooms, my sense of proper bathroom hygiene quickly went down the drain (pun intended) as I quickly came to realize that some people just don't care about the state of the toilet. So at one point I decided to do the same.
I used to do my flowing business while standing. Now I moved out and live in a room which has it's own little bathroom. Although I do it sitting I kinda miss the standing position. Feels more natural for me as a man.

In short, does the Shulchan Aruch or the Talmud (which from what I have gathered covers even the most mundane things) or any other writing by Jews in the past (or the present if need be) cover how (in which position) a man should do this thing?
(Serious question. I don't like sitting down)


texts: Is it actually forbidden to push a wheelchair outside of an eruv on Shabbat?

texts: I have heard opinions varying wildly on the subject and am trying to make sense of them halachically. Is it illegal on Shabbat to push someone in a wheelchair, let's say, from their home to synagogue outside of an eruv? If so, why? A friend of mine informed me that it is definitely permissible to do, since nothing is being carried.


texts: Didn't Rivkah also cry when the Jews were exiled?

texts:
In the kinos of Tishah B'Av it is clearly stated that Three out of four of the Imahos [matriarchs], (and also the Avos, forefathers, and Bilhah and Zilpah too) cried to Hashem on behalf of the Jews going into exile.

See kinah #26 at length. It ends:

  קול בכי לאה מתופפת על לבביה, רחל אחותה מבכה על בניה וזילפה מכה פניה
  בילהה מקוננת בשתי ידיה

And Hasem responds to all of them:

  שובו תמימים למנוחתכם מלא אמלא כל משאלותיכם שלחתי בבלה למענכם הנני משבב
  גלות בניכם

See kinah #39 which also lists Sarah, Rachel, Leah, Bilhah, and Zilpah, as crying.

I wonder why Rivkah is not listed among the others. Did she not cry??

Related: Rochel's tears vs. Leah's tears


texts: Is it ever Halachically permissible to kill a murderer who poses no further danger without trial?

texts:
Is the killing of a terrorist who murders a Jew and would eagerly murder more people Halachically permissible if such a person is unable to actually perform additional murders?

According to a Haaretz article (discussing the Azaria trial), a Jew isn't allowed to kill someone under such a scenario; however, it mentions that some Rabbis disagree. What is the argument of those who disagree?

I know that

  הבא להורגך השכם להורגו

explains that Halachically, one is justified in killing someone who will murder them. But I assume that mere intent without the physical possibility of performing the murder isn't enough. I also understand that there are provisions regarding war, but who is to determine if such a killing is in war? Furthermore, I understand that murderers must be allowed to stand trial. So, what kind of Halachic argument could they possibly make?


texts: Should we interpret the Torah literally or allegorically?

texts:
I had a question regarding how we should interpret the Torah. Should we interpret it literally, or if not how far can we abstract its teachings, or should we favour a mix of both approaches?

I have heard that one of the objectives of the Torah (according to the Rambam) is to combat avodah zerah and in order to achieve this the Torah was given to Moses by HaShem in a way that would be intelligible to the Israelites. I have seen other threads on this board which refer to the Rambam's statement that Genesis is allegorical. Is this true of the entire Torah, or is this a reference to the many layers that can only be learned with time and experience?

I hope that I have formulated a question in such a way as to imply my lack of certainty and knowledge pertaining to my postulations and I am grateful for any and all assistance/critique.

Have a nice day,

Shalom!


texts: Would a Jew be allowed to partake in pudding that symbolized a divinity

texts: Would a Jew be allowed to partake in the festivities of Nowruz which involves 7 haft-seen, 7 different foods that each symbolize a different divinity?


texts:
I recently received an invitation to a friends wedding and I noticed that it said he would be "Called to the Torah" with a date and time approximately 1 week before the wedding.

I am not Jewish, so could someone please explain to me what the purpose is of this pre-wedding event and who is expected to attend?


texts: What texts are studied in a traditional yeshiva?

texts:
Having never gone to a yeshiva, but having interacted with rabbis and laymen who have, I am unclear on which Jewish texts are studied and which are either not, or which are given a more cursory overview.  I realize that this surely varies from one school to another, but I would appreciate it people would answer what is commonly studied at "standard Orthodox yeshivas", places like Lakewood, Telz, Mir, REITS, etc.

For instance, I would assume they study major tractates like Brachot, Avot, Bava Metzia, etc, but what about more obscure tractates like Ma'aserot or Ma'aser Sheni?  Do they study midrash like Bereshit Rabbah, Vayikrah Rabbah, Pirke d'Rabbi Eliezer, or Avot d'Rabbi Natan?  Do they spend more time on original sources like the Talmud tractates, or on medieval compendiums like Mishneh Torah and Shulchan Aruch?  Do they give much time to mussar works like  the Chofetz Chaim?  Aside from all this later writing, to they allot any time to study Navi (the biblical prophets)?


texts: I've heard some people don't write during the intermediate days of the festival (Chol HaMoed). Is this a formal prohibition or just a custom? What's the origin of this?


texts: Is there a specific order of events that will take place at the End of Days  such as building the Bais Hamikdash and the War of Gog Umagog?


texts:
Follow-up/related question:

I recently acquired this book which belonged to Rabbi Aryeh Kaplan. On page 48/49, I found an index card with some things typed on a typewriter.(picture below) I can’t make any sense of it.

Here’s links to the pages it was found on:

Page 48

Page 49


texts: 1) Are you allowed to listen to Music on Rosh Chodesh Iyar?  1a) Does your individual Sefirah status matter such as the first half, second half or both?


texts:
Firstly, I'm not asking for halachic guidance, I have my LOR for that. I'm asking a conceptual question.

My understanding is that women become niddah because of the "death" of the "life that could've been" when the egg leaves.

If a woman cannot have children, either for natural reasons, tubal ligation (or severing), or whatever, then there's no egg in the blood, and no "life lost". Why does still render her a niddah?


texts: Why is there such fervor to say the blessing on blossoming fruit trees?

texts:
People seem to go to great lengths to be able to say the blessing on blossoming fruit trees. I'm not aware of any such efforts made to observe other phenomena that would require a blessing, such as comets, or even an effort to find a new fruit to say a blessing on (other than Rosh Hashana, which is for a specific reason having nothing to do with the fruit).

Why does this particular blessing get such efforts made to enable people to say it?


texts:
I was recently reading something in Vayikra (in Chabad.org) and I found a parenthesis in 11:21. I've never seen something like this before.

  אַךְ אֶת זֶה תֹּאכְלוּ מִכֹּל שֶׁרֶץ הָעוֹף הַהֹלֵךְ עַל אַרְבַּע אֲשֶׁר לוֹ (כתיב אשׁר לא) כְרָעַיִם מִמַּעַל לְרַגְלָיו לְנַתֵּר בָּהֵן עַל הָאָרֶץ:

It seems that in the Torah it is written
אשׁר לא when it should actually be אֲשֶׁר לוֹ .
I also checked this in this other website, and it also seems like there was a grammatical error.

Of course it's not an error, but why is it written like this? I haven't found an explanation for this.


texts: Life support for a dead pregnant woman for the sake of a pre-viable baby

texts:
Suppose a pregnant woman dies*, and it's too early in the pregnancy for the baby inside her to have any chance of viability if delivered now, but if the woman's body is kept connected to life-support equipment for a few weeks, there may be a chance of keeping the baby alive inside long enough for it to be delivered as a viable.

(* For the purpose of this question, assume that either a) she has experienced brain-death but not heart-death, and the question is according to those who hold that brain-death is death; or b) she is considered dead according to all opinions, and the technology exists to make her body start working again shortly after death, sufficiently to give the fetus a chance. In other words, assume that there is no question at all of killing or saving the woman; this is just about the baby.)

Are new interventions to get/keep the body going (e.g. hooking up life support equipment):

required,
permitted, or
forbidden?

Is maintaining the body on life support (e.g. keeping it in the hospital and hooked up to life support equipment):

required,
permitted, or
forbidden?

The two main values I see in conflict here are the potential life of the unborn baby and the tampering with and delayed burial of the body. Of course, answers are welcome to address any other relevant Halachic issues.

This question was inspired by the current controversy surrounding the case of Marlise Munoz, but note that I am seeking answers to the question as stated, not analysis of that case in particular.


texts: Chazan waiting for individual with yahrtzeit

texts:
If there are 10 individuals finished maariv shmone esrei, should/must the chazan wait for the mourner with a yahrtzeit to finish davening? (Assuming there is no particular rule for the shul) Is there an amount of time which the poskim mention regarding tircha d'tzibura, or should the tzibur continue the way they ordinarily do and if this individual wants to say kaddish then he should daven with a minyan more his speed?

(Obviously, to avoid conflicts CYLOR)


texts: Why are the words for "heavens" and "waters" so similar?

texts:
Genesis 1:9 mentions waters and heavens: "הַמַּ֜יִם מִתַּ֤חַת הַשָּׁמַ֨יִם֙".
The words "mayim" (waters) and "shamayim" (heavens) are very similar.
Is this a coincidence, or is there some underlying connection between these two words (and concepts)?


texts: What are Gohenom and Gan Eden? Is it common to go to Gohenom before Gan Eden?


texts: Is one permitted to wear a sheitel made from the hair of a human corpse?

texts:
Larger question: Is one allowed to derive benefit from a dead body?

A couple of qualifiers:

obviously if there would be zilzul to the dead body in any form of course the answer would be no
medical students operating on a cadaver doesn't seem to really be "hana'ah" so doesn't seem like a strong proof

The example that came to mind would be a sheitel.
Would one be allowed to wear a sheitel that was taken from the hair of a human corpse?


texts:
To what extent do books on Halachah have authority?  I was taught that the Gemara was "closed" and may no longer be challenged in terms of its Halachic authority.  To what extent is this authority binding, and when can it be overruled (if at all)?

In the same vein, I would like answers to the question pertaining to the Halachic authority of the Geonim, Rishonim and Aḥaronim.

Finally, does this authority carry over to modern books?  If I have a book on Kashruth that cites the Mishnah Berurah and/or Shulḥan 'Aruch and maybe a couple of other sources that "have authority", does that mean I have to follow what this book says?  Is there no room to find another opinion?


texts:
In the prayer book Tefillah Yeshara,  in the section for the blessing on  seeing the new moon (kiddush levanah), an incantation (lahash) is included to say at that time. It begins:

  אני פב"פ נושא אצלי שלושה שושנים אחת היא החמה ואחת היא הלבנה והשלישית
  היא חסד אל

  I, name son of name, carry with me three roses; one is the sun, and one is
  the moon, and the third is the kindness of God.

(http://www.hebrewbooks.org/pdfpager.aspx?req=7190&st=&pgnum=242)

Can anyone shed light on the context or provenance of this?


texts: Can a tour guide for Christian groups cite Christian verses as part of his job?

texts:
Someone I know (Jewish, of course ;-) is a tour guide in Israel. He specializes in guiding Christian Pilgrim groups. They visit primarily Christian sites. Usually, as part of explaining a tourist place, the guide recites verses from the Gospels that refer to Jesus and Christian principles and beliefs.

Does citing such verses pose any halachic problems? The guide has no belief or attachment to any Christian principles. He uses these verses merely as means of contextualizing the site the group is visiting.

(Please do not focus on other possible problems such as whether he can enter a church. There are debatable opinions on this.)


texts: Why do we recite the "musaf" kedushah at every chazarat hashatz of Yom Kippur?

texts:
Why do we recite the "musaf" kedushah, including the first pasuk of shema, at every chazarat hashatz of Yom Kippur?

(I'm referring here to Nusach Ashkenaz and (chassidic) Nusach Sefard. Apparently Chabad may do differently, and I don't know what non-ashkenazim do.)


texts: Are there any organizations or support groups that help older, unmarried Kohanim?

texts:
Since a Kohen is limited in their options for marrying, many older (35 years or more, possibly earlier) Kohanim have a very limited pool of marriage possibilities. This is especially true of a Kohain who becomes religious later in life, where the remaining possibilities are likely further limited by personal compatibility issues.

Regarding the issue of Agunos there are many organizations that seek to help make it possible for the woman to remarry and to aid them during the period that they can't. Are there any such organizations or support networks for older Kohanim?


texts:
In our home, the non-Jewish housekeeper has strict instructions that only a member of the family is permitted to turn on the stove or oven before she cooks.  Not being a rabbi, my understanding is that this level of supervision is required to ensure the kashrut of the kitchen (at least in the Ashkenazic tradition).

Question:  What if, in this era of "internet of things", we were to devise a device which allows us to turn on the stove or oven remotely, so that the housekeeper would call us when she is ready to start preparing dinner, and we lit the stove for her from a distance?  Would this meet the requirements of kashrut?


texts: Is it ok for me to wear my sweatpants and tee-shirt in the house on Shabbos or do I have to stay in my Shabbos clothing even when I'm hanging out in my apartment?


texts:
In Maseches Shabbos, in between the perakim of Bameh Ishah and Bameh Beheimah, the Shabbos Shel Mi writes the following:

  דרשינן סמוכים פ' במה בהמה ובמה אשה כל הקרב הקרב כי לא לחנם הלך זרזיר אצל עורב

It sounds misogynistic to me, but I'm sure I'm interpreting it wrong. Does anyone have an explanation for it?


texts: Need a Torah-based quote for "reaching new levels"

texts: Can someone please recommend an appropriate biblical quote or passage that illustrates (or somehow relates to) the ethic "reaching new levels" (spiritual, emotional, educational)?


texts:
There is a significant difference, where one means: my fire is of god's and the other means: my light is of god's.

Since the spelling is the same in Hebrew, it is not apparent from some sources what the correct pronunciation is. I have looked a bit and found the word with different vowel for the two ways of reading it, so my question, which is the one mentioned as "the angel who goes before me".


texts: Are children permitted to help build the Beis Hamikdash?

texts:
When the Beis Hamikdash is being built, can the children help out [in any way] in its constructing? Perhaps because of their young age there would be a reason to prohibit them from helping out.

In searching for an answer to this question, I came across some examples of children constructing models of the Beis Hamikdash.  Perhaps like many activities, this is only training for future activities.


texts: Does one make a Bracha when seeing the Pope?

texts: Is he considered either a king or a great non-Jewish scholar?


texts: Why did Pharaoh not think Moshe and Aaron were magicians?

texts:
BSD

In this week's Parsha - Shemot Chapter 8 (וָאֵרָא), Pharaoh stands by as Moshe and Aaron perform all of the rites and 'signs' to Pharaoh. After each miracle, the Torah speaks of how Pharaoh's magicians replicated them, at least superficially. After the first two replications, Pharaoh dismisses Moshe's and Aaron's act (the transforming staff and Nile in blood) as just magic. But then after (frogs) Pharaoh demands from Moshe to stop the plague, instead of his magicians? Why not consult the magicians first? I mean if his magicians are replicating all of these 'signs', why not ask them first? What reason was there for Pharaoh to believe that Moshe's acts were different from those of his necromancers?


texts: I am hoping (b'li neder) to start, relatively soon, a regular regimen of study of the Talmud Bavli.  My goal is to learn large swaths of the g'mara, gaining broad knowledge, but without taking the time to go deeply into it, so I'll probably stick to Rashi as commentator for the most part.  Unfortunately, I will probably need to do this alone, without a chavrusa, and I'm worried — indeed I'm sure — that I'm going to get stuck at certain points. Having an ArtScroll g'mara at hand would be helpful at such times, but I don't want to buy every volume of the ArtScroll g'mara — I mention this just so you can get an idea, if you're familiar with the ArtScroll g'mara, of the kind of resource I seek. Can anyone recommend a free Internet resource that explains the g'mara clearly and fully, and that allows me to find a section or line of g'mara easily? (That last criterion would exclude most audio lectures, since it's hard to find where in the lecture a certain passage is discussed.)


texts: What is the significance of the double Yud used as a stand-in for G-d's name?


texts: Source for how Agag had a child after being captured

texts:
Many years ago when I learned the story of King Shaul and Agag I recall learning that the Amalekites were master sorcerers and that the way King Agag was able to perpetuate his line was by cohabiting in secret with an Amalekite woman who had used magic to disguise herself as an animal during the one night between when Agag was captured till when he was killed.

I cannot find any source for this and would like to know if it is brought down in any of the commentaries or if there are any other explanations for how Agag perpetuated his line.


texts: How do Rabbis deal with meshaloch manos in terms of kedushin?

texts: Since the definition of sivlonos is a man giving a gift of value to a non married woman, the mishloach manos looks like this (S.A. O.C. 695,4 in Haga). So, how do Rabbis deal with this issue in terms of marrying people when presumably someone could have already been married the women by giving her a gift?


texts: What are the different types of Shpitzlach?

texts: Do shpitzels include some fake hair ? Are they always made with foam inside to imitate the hair?


texts: Is a Zav allowed to have relations with his wife?

texts: Would a Zav be allowed to have relations with his wife while she is Tahor? I can't think of any source to forbid it.


texts: Why is the Jubilee year not being kept anymore?

texts: Why isn't the Jubilee year being kept anymore? Why can't we keep the commandments and regulators regarding this year being uphold these days?


texts: Is Netziv's Ha'emek She'eila available online somewhere?


texts: How does a Minhag become a Minhag? More specific is it possible to enact new Minhagim in todays generation?


texts: How common are Levirate marriages today?

texts:
Under Jewish law, if a woman's husband dies without giving her a child, the brother of the deceased husband has an obligation to give his wife a child. In the event that they don't wish to go through it, they can cancel out the process through chalitzah.

The question I have is how common of an issue is this today and does it still come up?

Is the brother in law more more likely to push for a Levirate or the widow?
In the event neither push for it, can a Rabbi push the issue for them?
Is it one of those things where it always gets canceled through chalitzah and the process is simply a formality (no one really expects the two to have a child)


texts: Do Hillel & R Akiva contradict Mamrim 3 & Y"D 158:2?

texts:
How do you reconcile Hillel (1) and Rabi Akiva (2) with the Mishnah Torah (3) and Shulchan Aruch (4)?

"What is hateful unto you, do not do unto your neighbor. That is the whole Torah, all the rest is commentary. Now go and study." - Hillel
"And you should love your fellow as yourself; this is a great principle in the Torah." - Rabi Akiva
"One who does not acknowledge the validity of the Oral Law... should be put to death by any person.... Like all the rest of the heretics who say that the Torah is not Divine in origin.... There is no need for witnesses, a warning, or judges for them to be executed. Instead, whoever kills them performs a great mitzvah." - Rambam (Mamrim 3)
"The apikorsim, and those who do not believe in the Torah and in the Jewish prophecy, it is a mitzvah to kill them. If one has strength in his hand to kill them with a sword, in public, he should kill him." - Shulchan Aruch (Yoreh Deah 158:2)


texts: Why isn't המלך המשפט a grammatical mistake?

texts:
During these ימים נוראים we finish the 11th blessing of the amida with the words המלך המשפט. What does this exactly, literally mean? Melech and mishpat are both nouns, so it would seem that we need a verb or adjective in place (as is the case in the usual formulation of מלך אוהב צדקה ומשפט, or the other yamim nora'im addition, המלך הקדוש).

Gmar chatima tova to all!


texts: So is it allowed to change the way/minhag you wrap your Tefillin? Because I want to wrap my Tefillin on the the temani way, but I follow another tradition. Would that be any problem if I changed the way how I wrap the Shel Yad in a different way? Thanks


texts:
During Musaf, the specific sacrifices that were brought for Musaf are always mentioned, quoting the specific verses in the Torah that involve those sacrifices.

However, even though תפילות במקום קרבנות תיקנום - The Amida prayer was established to be at the time of the sacrifices in order to replace the Korbanos with prayer (Tur, O.C. 98), there is no mention of the sacrifices brought every morning and afternoon (or what was done in the evening to merit Ma'ariv).

Instead the practice is to say these pesukim before Shacharis, and some say them before Mincha as well. But they are not part of the actual Amida.

Why not?


texts:
Possible Duplicate:
  Matzah meal before פסח

You are not allowed to eat Matzah on erev Pesach as we should have an appetite for the Matazah at the Seder my question is what if you have a food item that has Matazah in it like Gefiltah fish can you eat it on Erev Pesach ?


texts: Shemona Ushloshim Ushlosh Meyot - mi yodeya?

texts:
Who knows three hundred thirty eight?
שמונה ושלושים ושלוש מאות - מי יודע?
The traditional Passover song "Echad - mi yodeya" implies a possible presupposition that there is a Jewish significance to be found for each natural number. Accordingly, there is an ongoing series on Mi Yodeya that is attempting to unearth significant Judaism facts about each number, in sequence.
What significant Judaism facts are there about the number 338? The more significant within Judaism and the more intrinsically dependent on the value 338, the stronger the answer. Please include sources for your information wherever possible, as with all other answers on this site.
The fact that some word's gematria happens to coincide with this number is barely a weak whisper of substance. Send answers containing only lazy gematria somewhere else.


texts:
Are there any resources online that one can use to make tikkun readers for people that can be easily accessed online or that can be used to generate PDFs for printing?

Having a Tikkun book is not preferable as i will be the coordinator for Torah readers, and it may fall to me to create Tikkuns for individual readers, some of which may not be technically inclined. So PDFs or online generators would work best. Some of these answers are already helpful, but none of them perfect yet.


texts: Are there Orthodox Jews who do not consider the Zohar’s validity?

texts: Knowing that the Kabbalistic movement started among the Sephardic Jews it spread to the Ashkenazim much later. Although the Hasidic movement is very Kabbalah oriented. Many important rabbis especially non-Hasidic Jews such as Rabbi Yechezkel Landau opposed the Zohar and it doctrines. Are there any other  examples orthodox rabbis or movements rejecting the validity of Kabbalah today?


texts: May one go on a fishing trip during Hol Hamo'ed Pesach where chametz is used as bait?

texts:
The captain of the boat charges for the boat tour only. He lends passengers a reel and puts a piece of bread as bait. You never touch the bread, and any fish caught will eat the bread, anyway. At the end of the trip, you return the reel to the captain.

During the period that you are fishing with the borrowed reel, are you possessing any chametz since the bait is at the end of the reel? Or since the reel and bait doesn't belong to you - it's on loan, and the bait is used to catch fish and will be (most likely) gone in a minute anyway, is this activity permitted?


texts: Does birkat hamazon cover dessert (and other items requiring a separate bracha rishona during the meal)?

texts:
During a bread-based meal, but before bentching (i.e. reciting birkat hamazon), I eat something (e.g. fruit, dessert, etc.) that traditionally requires a separate bracha rishona.

Must I say a separate bracha acharona for that item (either before or after birkat hamazon)? Or is it covered by the birkat hamazon on the meal of which it was not a part?


texts: What book is abbreviated as "Dor. Har."?

texts:
There is a source text in the book "Jewish Time Line Encyclopedia" that is abbreviated at "Dor.Har." (https://books.google.co.il/books?id=1SD_AQAAQBAJ&printsec=frontcover&hl=iw&source=gbs_ge_summary_r&cad=0#v=onepage&q=dor.har.&f=false)

What book is this?


texts: Which community does not allow women to wear make up?

texts: I know the neturei karta don't allow women to wear make up. What about other communities? Does Satmar? Does Toldos Aharon?


texts: In what merit did Yosef become viceroy of Egypt?

texts:
What did Yosef Hatzadik do in his youth to merit becoming mishneh lamelech?

This is from a fourth grader's extra credit question, and the adults don't know the answer.


texts: I read somewhere in the Igros Moshe that a mechitzah is required at every wedding. Does anyone know where in the Igros Moshe it says that the reason we have a mechitzah at a wedding is to prevent kalus rosh?


texts:
For example, does chewing on a stick or piece of plastic count as eating? grass? What about chewing sugar-free gum with no nutritional value?
I imagine it must be "derech achila," but this certainly could be different for different people.

(am I making you hungry yet?)


texts:
In the haggadah, when the text comments on various verses, it discusses Hashem's taking the people out of Egypt, and explains that it was done

  לֹא עַל־יְדֵי מַלְאָךְ, וְלֹא עַל־יְדֵי שָׂרָף, וְלֹא עַל־יְדֵי שָׁלִיחַ

Not by means of an angel, and not through a Saraf and "not by the hand of (a) messenger/proxy" [my translation].

A few lines later, the text explicates

  ...אֲנִי וְלֹא שָׂרָף; וּבְכָל־אֱלֹהֵי מִצְרַיִם אֶעֱשֶׂה שְׁפָטִים. אֲנִי וְלֹא הַשָּׁלִיחַ;

I and no saraf...I and not THE messenger/proxy.

The text adds in a definite article, as if it is pointing to a specific messenger and not a generic idea of one (even though it continues to refer to the generic angel and saraf).

Is there some specific entity known as The Messenger and if so, why wouldn't the text refer to it consistently instead of shifting from the indefinite to the definite?


texts: Yom Tov Sheni - Seeking All Relevant Sources

texts:
There is an article on Wikipedia about Passover that gives a very non-traditional (if not anti-traditional) explanation - rather, a series of explanations - for the origin of Y"T Sheni Shel Galuyoth.  I find the explanation(s) very weak (and actually offensive).  The very next point in the article is about Karaite/Samaritan practice, and it takes a very authoritative stance on the dating of Passover from a Karaite/Samaritan point of view.  It seems highly likely that this whole section (or a good portion of it) was written by a Karaite/Samaritan.  Can someone please provide all the relevant sources for Y"T Sheni from the Halachic perspective, so that I (or someone else with a similar desire) can update the page?  If someone else is a more senior Wikipedia expert (I've written some stubs and made a few edits, but never anything major like this) and would like to take it upon themselves to fix this, please do so.  Please also share with the Mi.Yodea community if/when/how you intend to take on this task.
UPDATE - REQUEST: Can someone else with more Wikipedia experience and savvy take the lead on this? Since posting I have had very little time to devote to this, and I would probably need to devote a lot of time to ensure I do it in accordance with Wikipedia's standards.


texts: Guarding the Jewish camp in the wilderness

texts:
Closely related to my previous question "was-the-cloud-in-the-wilderness-war-proof",

Camping in the wilderness would require forces to guard the camp 24/7. And if the cloud was protecting them, the cloud was canceled with the death of Aharon so the camp remained vulnerable.

However, I don't recall the Torah mentioning the requirement for guarding the camp against foreign attacks.

Is guarding the camp mentioned anywhere and if not, why?


texts: Do you need to make an afterbrocho before sipping a drink slowly

texts:
If after a meal you will be drinking something slowly do you need to make an afterbrocho right away (as @LN6595 seems to claim here).
Or you should wait until you finish the coffee before you make the afterbrocho.

Does the answer change if eating a full meal or if eating just fruits.


texts: B'midbar chapter 6 explains the laws of one who vows to become a nazir, but I've long been puzzled by why one would do this.  (Our most famous nazir was commanded in this; Shimshon didn't make that choice.)  What is the benefit?  Was this just put here as a way to channel people looking to take on stringencies, or does it serve some other purpose?


texts: Does Psalm 37's 1st verse in the Dead Sea Scroll named 11QPsd start with Aleph?

texts:
My question is whether Psalm 37's 1st verse in the Dead Sea Scroll known as 11QPsd starts with the letter "Aleph," because it is supposed to be an alphabetical acrostic poem. The reason why I'm asking is because it appears to skip Aleph & starts with "Bet" in the 2nd verse.

I'm currently looking into the claim that the Masoretic Text is missing a verse in Ashrei (Psalm 145) that is supposed to start with "Nun," because it is argued that Ashrei is an alphabetical acrostic poem. There is a Dead Sea Scroll named 11QPsa that contains the supposed Nun verse, which has caused many to argue that the Masoretic Text should be "corrected," but I'm uncertain that the acrostic was ever intended to be fully intact.

I am aware of ancient writings that aim to explain the missing verse, such as the passage in Berakhot 4b of the Babylonian Talmud, but my approach looks at Psalm 37, because it is claimed to be another alphabetical acrostic poem. Psalm 37's acrostic happens to start at the second verse, and it happens to skip the letter "Aleph."

I've looked it up in a book known as the Dead Sea Scrolls Bible, which lists the verse on a Dead Sea Scroll named 11QPsd. It also mentions that the beginning of the Psalm is there, and that it is connected to the first verse as well as the second verse. The english translation of Psalm 37 in the Dead Sea Scrolls Bible is as follows:

"Of David. Do not [missing text, so it is replaced with assumed text... wrongd]oers.

What I'm interested in is whether the text translated as "Do not" might have to do with an Aleph? Because if there is no Aleph in that Dead Sea Scroll, it could mean that acrostics don't always have to include all the letters of the Hebrew alphabet.

The problem I'm facing is that I am a novice when it comes to Hebrew, so I can't pinpoint Psalm 37 on the following website, and neither can I figure out if the Aleph is there or not.


texts: Who wrote the piyutim of Rosh Hashana/Yom Kippur?

texts: I don't know if they are technically called "piyutim", but there is a nusach we say on Rosh Hashana/Yom Kippur between "Ata Kadosh" to "Hamelech Hakadosh". Was that decreed by the Anshei Knesses Hagedola, or was it a more modern text? If it is more modern, how is it not a problem of a hefsek?


texts:
Where in the Tanakh is the subject of head-covering or hair-covering for females taught or hinted?
(I have researched MiYodeya and the similar questions or answers are based on non-Tanakh passages. I am specifically asking about an answer based either explicitly or implicitly or an extrapolation from a Tanakh passage.)
This is a two-part question, put simply:

Where in the Tanakh is there support for females (no matter how old) ever having their hair or head uncovered? For what purpose?

This question is from my reading or commenting on:
Why do men or boys have to cover their hair, but not unmarried women?

Where in the Tanakh is it extrapolated that females are to cover their heads or hair when praying or reciting the name of HaShem?

I form this question upon reading the following: Women and girls covering their heads when lighting candles


texts: Can a Christian "Grace" invalidate food?

texts: Suppose there's a communal meal in a secular workplace, at which some of the food is reliably kosher. Now suppose that right before anyone takes any food, one of the participants, to general assent, says grace, including a line like "We consecrate this food to Jesus Christ." Is there any problem with consuming any of the food after that?


texts: I got this really cool kippa clip. I'm wondering, is it muktzeh?


texts:
The Rambam in his commentary to the Mishna list the 10 Nisayon's, challenges, which Avraham went through and passed. The first one is when G‑d tells him to leave his homeland to be a stranger in the land of Canaan. However, the second Pasuk in Parshas Lech Lecha writes:
וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה. Therefore, with Avraham knowing what awaited him, why is this a challenge? Do any of the classical commentators deal with this question?


texts: Help parsing the Midrashim of ר׳ חנינא from בר׳ ל״ג ב׳

texts:
Can anyone offer help parsing the Midrashim of ר׳ חנינא from בר׳ ל״ג ב?

He seems to quote himself in third person a couple of times:
״ואמר ר׳ חנינא הכל...והא אמר ר׳ חנינא משום ר׳ שמעון בן יוחי אין לו...דאמר ר׳ חנינא משל...״
Any insights would be appreciated.

This question is part of the Daf Yomi Challenge.


texts:
Yes?

Yes? I am Misha. Can I help you?

Yes? Yes? Yes? Yes? Yes?!?

What, already?

Every year ... Every single year ... right before my alarm was set to wake me from hibernation! Grrrr ...

What do you want from me???

It sounds like singing, but they're calling ... calling ... calling my name ...

Grrrrr.... WHAT?!?!?

"Misha, Misha, Misha, Misha, Misha, Misha" Why???

WHAT DO YOU PEOPLE WANT? TELL ME ALREADY OR STOP CALLING MY NAME!

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


texts:
What factors go into determining the permissibility of taking a pill on Yom Kippur when there is no chance the patient will die if they fail to take the pill for 25 hours?

The case here is not one of Safek Pikuach Nefesh, however the doctor would prefer that the pill not be skipped but he would not be prepared to say that there is any actual Pikuach Nefesh involved.

A person I was talking to insisted that the pill is too insignificant and non-food and there is no problem dry-swallowing a pill that is needed for health. I was a bit hesitant that the heter is so clear.

So what are the underlying Halachic considerations here?


texts: Is the bracha for wild and cultivated blueberries both Haetz?

texts:
I found out through work that wild blueberries grow on very low bushes and was curious if it impacts the bracha. Do they still qualify for haetz blessing?
Their height, "The two primary species of wild blueberries that grow in North America are the lowbush blueberry (Vaccinium angustifolium) and the sour top (Vaccinium myrtilloides). The sour top is a larger shrub, reaching heights of 6 to 24 inches tall, while the lowbush blueberry grows 3 to 15 inches high." https://www.hunker.com/12339653/what-do-wild-blueberry-bushes-look-like
vs cultivated blueberries that come from highbush, "highbush blueberry (Vaccinium corymbosum) grows between 6 and 12 feet tall". https://www.hunker.com/13426685/how-tall-do-blueberry-bushes-grow
Thanks in advance!


texts: How was Tevilas Ezra effective in limiting conjugal relations?

texts:
Many go to mikve (perform ritual immersion) every morning. One reason for this is voluntary continuation of a cancelled decree, Tevilas Ezra, meant to limit conjugal relations by requiring immersion between relations and prayer.

Besides another reason for it, common daily immersion preserves modesty by preventing that day's mikve-goers from knowing who else had relations the previous night.*

If everyone was anyway immersing every day, how was the decree effective in limiting conjugal relations?

Are there any sources that explain the decree's effectiveness based on immersion having been a major ordeal in those times?

* However, women (who can be presumed to have relations on the night they immerse) do little to prevent meeting each other at the mikve, and I don't know of a custom for women to immerse every night.