texts: Does a succah need to be built from the bottom up?

texts:
The title of this question may have you puzzled. But, I'm combining ideas from this question about using a palapa ("tikki hut") and this question regarding using a hut built by a Gentile.

OK, let's say you find an existing palapa built by a Gentile. The roof is already there and the thatch is valid schach material. The palapa is open. Can you take a piece of canvas and create walls with a "doorway" and construct your succah that way? Or is there anything that requires that the walls must be built first?


texts: Can you give matanos l’evyonim before Purim? Shalach Manos? on the Night of Purim?


texts: Davening behind a mechitzah - Poreish Min HaTzibbur?

texts:
I have noticed a trend in many orthodox synagogues where men will daven in the women's section despite there being plenty of room in the men's section to sit and pray.

Since the function of the mechitzah is to be chotzetz - to create a physical division between the men and women during tefillah, one who is davening behind the mechitzah is, for all intents and purposes, in a separate domain.

Barring issues such as a lack of space and agoraphobia which would otherwise compel a person to pray there, would intentionally davening behind a mechitzah (and thereby actively separating yourself from the rest of the congregation) fall under the principle of being poreish min hatzibbur?


texts: Following minhagim when praying in a different community?

texts:
Say you go to a minyan of a different community than your own, how should you behave?

When being hazan do you use their pronunciation or yours?
Do you pray your nusach or theirs?
Do you put on talit before marriage if the community does not?
Etc.

To rephrase, do you adopt the customs of the community, or stick with your own or stick with your own in some cases and adopt the community's customs in others?


texts:
What's the difference between mehadrin and non-mehadrin certifications.

(e.g. at http://www.kosherinjerusalem.com/where_to_eat/kosher-hotels)


texts: Must one stop automatic deductions to a "chometz fund" during Pesach?

texts:
A person works in a small office that comprises a staff of Jews and non-Jews. Each month, payroll deducts an amount from people's paycheck to go to a fund to buy chametz breakfast items such as cookies, snacks, coffee, etc. most of them chametz. These items are for use by anyone who contributed to the fund, so, it seems that they are "jointly owned" by Jews and non-Jews.

Must a Jew stop payment to this fund for the food that will exist during Pesach? Some conditions:

Does it matter if the deduction itself occurs during Pesach, or the actual delivery of the food items occurs during Pesach?
Is there any problem with both the deduction and delivery occurring before Pesach, but the chametz is around during Pesach itself? It is jontly owned and bought so how would the Jew evaluate his "portion" of the food to be able to sell it?


texts: Is the bracha of Retzei (avodah) a Bakasha?

texts:
In a standard shmoneh esrei, we have a middle section of bakashot. Because we do not make bakashot on Shabbat (as evidenced in this question), the middle 13 brachot are omitted. However, the final section of 3 brachot (avodah, hoda'ah and shalom) remains. This leads to two questions (sorry if they should be split but I think they might be related):

Isn't the Avodah bracha a bakasha? If I recall correctly, the gemara in the 2nd perek of Megilla (18a, 5th line) shows the logical conection between the brachot and explains that only after hashem receives our prayers will we have the avodah, so if we don't say the bracha of shma koleinu, how does a request for the avodah make sense?
Why is it written in 3rd person, referring to the Ishei Yisrael and tefillatam, instead of, for example, tefillateinu.


texts: Should the Shliach Tzibur say end-verses quietly to himself before saying them out loud?

texts:
The Shliach Tzibur reads most prayers quietly until (about) the last verse, and then reads the last verse out loud (either for the congregation to follow along, or for them to answer Amen). Should the Chazzan finish the paragraph quietly to himself before repeating the last verse out loud, or should he say the last verse out loud as he arrives at that verse, without repeating it.

I would think repeating verses wouldn't be ok, since according to Bruchos 14a-b, when davening, one should not repeat words (aside from times you make a mistake and need to repeat the prayer again), however this may not apply to a Shliach Tzibur who is expected to say those verses out loud.


texts: Looking for Midrash which says Pharaoh was not a firstborn

texts:
I remember learning some time ago about Pharaoh during the time of Yetizias Mitzrayim not being a first born because he slayed all of his brothers to become king, but now I can't find it.

Could anyone point me in the right direction to find this midrash? I assume it's somewhere in Shemos Rabbah. Thanks.


texts: Is the prohibition of swimming during the nine-days because of danger or bathing for pleasure?

texts:
Is the prohibition of swimming during the nine days because of an increased danger during the nine days or is it because of the fact that you cant bathe for pleasure during the nine days?
Or is it a combination of both factors?


texts: Why can't one cook for the second day of Yom Tov on the first day? Why won't something along the lines of Eiruv Tavshilin help in this case as well?


texts: Which came first the Mishnah Torah or the Pirush HaMishnayos

texts: Which sefer did the Ramabm author first, was it his Mishnah Torah (Yad HaChazaka) or his commentary to Mishnayos?


texts:
I would like to present a very interesting insight which may help people see the divine nature of the Torah. In order of frequency, the following letters appear in the Torah.
Yud (31,531);
Vav (30513);
Heh (28056);
Aleph (27059);
Mem (25090);
Lamed (21570)

Although I can't vouch for the exact numbers, the basic phenomenon remains amazing. Just like an artist will hide his name in his painting, Hashem "signed" his name ("YKVK ELKYM"). The odds of this being a random phenomenon are quite minute. Imagine Reuben Bakst being able to supernaturally use R the most, and then E, and then U, etc. - amazing!


texts: Permissible to consume something from milk dishes while still fleishig

texts: Is it permissible to consume something hot from milk dishes if one is still fleishig from a meat meal?


texts: Why is a leather belt susceptible to tumah?

texts:
In mishna Keilim 26:3, we see that a leather belt is susceptible to tumah.

כַּף לוֹקְטֵי קוֹצִים, טְהוֹרָה. הַזּוֹן וְהַבִּרְכְּיָר, טְמֵאִין. וְהַשַּׁרְווּלִים, טְמֵאִין. וְהַפְּרַקְלִימִין, טְהוֹרִין. וְכָל בֵּית אֶצְבָּעוֹת, טְהוֹרוֹת, חוּץ מִשֶּׁל קַיָּצִין, מִפְּנֵי שֶׁהִיא מְקַבֶּלֶת אֶת הָאוֹג. נִקְרְעָה, אִם אֵינָהּ מְקַבֶּלֶת אֶת רֹב הָאוֹג, טְהוֹרָה:
The hand-coverings of thorn-pickers are pure. A belt and leg guards are susceptible to uncleanness. Sleeves are susceptible to uncleanness. But hand-coverings are pure. All finger-coverings are pure except that of fig-pickers, since the latter holds the sumac berries. If it was torn, if it cannot hold the greater part of a sumac berry it is pure. [from Sefaria]

Why should this be the case? Indeed, a flat leather object that isn't made for sitting/lying (such as a belt) is only susceptible to tumah if it is recognisable as a utensil and serves both a person and their objects (as described in, for example, Kehati's introduction to the masechet). While a belt is a recognisable utensil, it serves a person, but not their utensils.
So, why is a leather belt susceptible to tumah?


texts: How you do deal with keeping Kosher while working at a secular company? It's easy enough to bring my own lunch everyday; what I'm not sure how to handle are events like company lunches and other social activities. Bonding with co-workers over food is a common practice. I don't want to be rude or lose those opportunities.


texts: Why did Eliyahu go to the outskirts of Bes El but right into Y'richo?

texts:
In Ⅱ M'lachim, chapter 2, Eliyahu is about to be carried off to heaven, and his student, Elisha, knows it. Verses 2–5, with emphasis supplied:

וַיֹּאמֶר אֵלִיָּהוּ אֶל אֱלִישָׁע שֵׁב נָא פֹה כִּי ה׳ שְׁלָחַנִי עַד בֵּית אֵל וַיֹּאמֶר אֱלִישָׁע חַי ה׳ וְחֵי נַפְשְׁךָ אִם אֶעֶזְבֶךָּ וַיֵּרְדוּ בֵּית אֵל.
Eliyahu told Elisha: "Stay here, please, for God has sent me as far as Bes El." Elisha replied: "By the life of God and by your life, lest I leave you." They went down to Bes El.
וַיֵּצְאוּ בְנֵי הַנְּבִיאִים אֲשֶׁר בֵּית אֵל אֶל אֱלִישָׁע וַיֹּאמְרוּ אֵלָיו הֲיָדַעְתָּ כִּי הַיּוֹם ה׳ לֹקֵחַ אֶת אֲדֹנֶיךָ מֵעַל רֹאשֶׁךָ וַיֹּאמֶר גַּם אֲנִי יָדַעְתִּי הֶחֱשׁוּ.
The prophecy interns in Bes El came out to Elisha. "Did you know God's taking your master from over your head today?" they asked him. He said: "I knew that, too. Be quiet."
וַיֹּאמֶר לוֹ אֵלִיָּהוּ אֱלִישָׁע שֵׁב נָא פֹה כִּי ה׳ שְׁלָחַנִי יְרִיחוֹ וַיֹּאמֶר חַי ה׳ וְחֵי נַפְשְׁךָ אִם אֶעֶזְבֶךָּ וַיָּבֹאוּ יְרִיחוֹ.
Eliyahu told him: "Elisha, stay here, please, for God has sent me to Y'richo." Elisha replied: "By the life of God and by your life, lest I leave you." They went in to Y'richo.
וַיִּגְּשׁוּ בְנֵי הַנְּבִיאִים אֲשֶׁר בִּירִיחוֹ אֶל אֱלִישָׁע וַיֹּאמְרוּ אֵלָיו הֲיָדַעְתָּ כִּי הַיּוֹם ה׳ לֹקֵחַ אֶת אֲדֹנֶיךָ מֵעַל רֹאשֶׁךָ וַיֹּאמֶר גַּם אֲנִי יָדַעְתִּי הֶחֱשׁוּ.
The prophecy interns in Y'richo approached Elisha. "Did you know God's taking your master from over your head today?" they asked him. He said: "I knew that, too. Be quiet."

It seems that Eliyahu went to the outskirts of Bes El (so the interns had to come out), but into the city of Y'richo. Why the difference in destination?


texts: What are the parameters of Tircha D'Tzibbur

texts: I often hear people throw around the term tircha d'tzibbur, that something being done is incorrect because it is a burden to the public or congregation.  Usually I hear it being used for whatever assaults the personal preferences of the person invoking it.  Is there any objective definition of what violates this rule?


texts: Let's say a husband and wife are alone on Friday night or on Shabbos day. Can the wife make kiddush for herself and her husband?


texts: When a Bar Mitzvah boy says "Y'chalelu et Shem Hashem" instead of "Y'Halelu", should someone correct him?

texts:
Perhaps, the title of my question sounds amusing, but I see this happen in my shul a bit too often for me to laugh at it any more. Many of the Bar Mitzvah boys in my shul can barely read Hebrew. but, to make the boy and the family feel good, they ask him to return the Torah to the ark. The boy says, "Yechalelu et shem Hashem", meaning, "Let us PROFANE G-d's name" instead of the real word which is "Yehalelu et shem Hashem" - "LET US PRAISE G-d's name."

Seems to me that the mispronunciation is serious as it is not just incorrect, but makes a real mockery (even unintentional) of what the phrase should be. But, no one says anything because no one wants to embarass the boy or the family by correcting him. Should we let it go, or correct him?


texts: Are all fish in Tanach merely called "דג"?

texts:
A friend of mine told me that with the exception of the Leviasan, everything we might colloquially call "fish" nowadays are merely called "דג" (or "דגה" if its female) in Tanach. I asked several Rabbis and they couldn't think of any other species of fish named in Tanach. Is this true? If yes, why would that be?

I want to know because this friend was using this to explain why Shach Y.D. 107:1 writes that a Treif fish mixed into Kosher fish is Min Bemino if you hold that Min Bemino goes by the name "משום דשם דג אחד הוא." Is that a valid explanation? (Note that Treif fish probably won't be getting mixed into your Leviyasan anytime soon.)


texts: The Chozeh Mi'Lublin prioritizing dveikus over kriyas shema

texts:
I heard someone quote from the Chozeh (parshas Pinchas) that if one is in a state of dveikus with Hashem and zman kriyas shemah is arriving (or passing?) the yetzer harah says to stop for kriyas shemah and the yetzer hatov says to continue with your state of dveikus. (This was quoted in contrast to the Nefesh HaChaim's position).

Can someone confirm that the Chozeh held such an idea and source it?


texts: Can a woman use a Mikvah if her Husband is not Jewish (She is currently on the road to becoming a BT)


texts: Has Elul Been Made Full Since the Time of Ezra?

texts:
In the Gemara in Rosh Hashanah (19b) it says:

והאמר רבי חיננא בר כהנא א"ר מימות עזרא ואילך לא מצינו אלול מעובר
לא מצינו דלא איצטריך הא איצטריך מעברינן ליה
Didn’t Rabbi Chinnana bar Kahana say that Rav said: From the days of Ezra and onward, we have never found that the month of Elul had an additional day. We have not found that the month of Elul ever had an additional day, because it was not necessary to add a day. But if it had been necessary, they would have added an additional day.

But then one daf later it says (20a):

כי אתא עולא אמר עברוה לאלול אמר עולא ידעי חברין בבלאי מאי טיבותא עבדינן בהדייהו
When Ulla came from Eretz Yisrael to Babylonia, he said: This year they added an extra day to the month of Elul. Ulla continued and said: Do our Babylonian colleagues understand what benefit we did for them?

Which is it? If they never needed to add a day to Elul, what is Ulla saying? And similarly if they did, what is Rabbi Chinnana bar Kahana saying?


texts:
There is a new eruv in the South Tottenham area, which covers part of the Jewish community of Stamford Hill in North East London. Most of the area is houses. Among the Halachic guidelines is the following:

Even within the Eruv boundaries one must not carry into the gardens of non-Yiddishe neighbours, both front and back gardens.
Those whose gardens are open to non-Yiddishe neighbours either front or back should check with the Vaad what to do.

What might be the explanation for these rules? Is this something which might apply (perhaps as a stringency) to many eruvin, or is this something special to this location?
One possibility I thought of is the sechirat reshut procedure(s) with public authorities were  somehow (either unusually in this case, or because of a chumra) not good enough for private residential property. Could that make any sense? If so, could the eruv include a street which has such a garden open on to it?


texts: Making Bracha on Channukah Candles in Jail

texts:
Someone who is in jail and is able to light Channukah candles, can/should he make a bracha?

I don't know if being in Jail is considered to be like having a home that someone would have a chiyuv to light candles in. This is a dira bal korcha (a forced living situation.) He definitely isn't paying rent in order to be there either. Is this like a "guest". Does the fact that he eats most of his meals there mean something as well?

Are there any poskim that discussed this issue?

Update: I later saw in the Beis Yosef in Siman 677 towards the end where he brings from the Mahari Abohav that someone who is in a boat or in the house of non-Jews may light with a bracha. Perhaps one may bring a proof from here to our case? Is the house of a non-Jew better/worse (in terms of being able to light with a bracha as he points out) than a jail?


texts:
What is a good translation of the word "bimah" (as in both the "stage" generally and the "table" specifically in a synagogue whence the Torah is read) to use with a non-Jew?  Altar and stage both seem wrong and "platform" is too general.  It is likely that two words are needed.

Inspired by this comment.


texts: I remember hearing that if someone has a sickness, disease, or ailment in a specific part of the body, they should do specific cheshbon nefesh regarding that area of their body. For instance, if a person has an illness in his throat, he should look into sins regarding the throat (ie. non kosher foods, lashon hara, etc)  and do teshuva for that - because Hashem sent this specific malady as a sign.What is the source for this?


texts: The term talmid chacham is used commonly in our tradition to describe a Jew with a certain high level of knowledge, understanding, closeness to Gd, etc.  Can the halachic label "talmid chacham" be used appropriately in our times?


texts: What did G-d mean by "nothing will be out of their reach"?

texts:
וַיֹּאמֶר ה' הֵן עַם אֶחָד וְשָׂפָה אַחַת לְכֻלָּם וְזֶה הַחִלָּם לַעֲשׂוֹת
  וְעַתָּה לֹא־יִבָּצֵר מֵהֶם כֹּל אֲשֶׁר יָזְמוּ לַעֲשׂוֹת׃

  and the LORD said, “If, as one people with one language for all, this is how they have begun to act, then nothing that they may propose to do will be out of their reach. (Gen 11.6)

What did He mean by that? Was the Tower of Babel idea feasible? What else the Man could theoretically do?


texts: So many different kinds of matza, what should I buy?


texts:
While reading Paradise Lost, I noticed that at some point in the text before the forbidden fruit is consumed, Adam refers to Eve by name. This bothered me: I read the beginning of Genesis a couple weeks ago and remembered that in the text, the naming of Eve is not recounted until after we are told of the consumption of the fruit and God's response (3:20).

  And the man called his wife's name Eve; because she was the mother of all living.

(That it is Adam who comes up with a name makes sense to me, per 2:19-20.)

It's always possible that the text doesn't describe events in a chronological progression---e.g. I certainly wouldn't interpret the events of Genesis 2 as occurring after those of Genesis 1. However, this does not appear to be the case here: the mention of Eve's naming is wedged between God's curses and a verse that states that "garments of skin" were created for the man and woman. The latter two events must occur after the fruit is consumed, and it would be odd then for a single line between them to take place outside of the time-frame they cover.

Thus, my interpretation has generally been that Eve wasn't named until after the forbidden fruit was consumed. This raises two problems:

Am I correct about this interpretation? (If not, is there a reference I could consult?)
If I am indeed correct, why wasn't Eve named earlier? After all, the reason for her name---that she is "the mother of all living"---doesn't seem contingent on the fruit having been consumed. (Or is it? Perhaps I'm just lacking additional context.)


texts: משיח in 23 years? Is there a ראשון that is of this opinion?

texts: My רבי, my Rabbinic teacher, challenged my class to find the ראשון who is of the opinion that משיח will come no later than 23 years from now. Considering that it is year תשע״ז, year 5,777 in the Jewish calendar, משיח would come by year 5,800, or year ת״ת, according to this opinion. As a G-d fearing Jew, I would be reluctant to base my religious faith on a year, for obvious reasons. But nonetheless, some have predicted 5,800 as the absolute end of גלות, or exile, for the Jews. Does anyone know where I could find this opinion inside?


texts: On what basis do we understand references to Orion and the Pleiades in Iyov?

texts:
Iyov 38:31-32 reads:

הַתְקַשֵּׁר מַעֲדַנּוֹת כִּימָה אוֹ מוֹשְׁכוֹת כְּסִיל תְּפַתֵּחַ:
. הֲתֹצִיא מַזָּרוֹת בְּעִתּוֹ וְעַיִשׁ עַל בָּנֶיהָ תַנְחֵם:
Can you tie the chains of the Pleiades or loose the straps of Orion?
Can you take out the constellations each in its time, and can you console Ayish for her children?

That's the translation from the Chabad site with Rashi.  NJPS instead renders the latter:

Canst thou lead forth the Mazzaroth in their season? Or canst thou guide the Bear with her sons?

"Mazzarot" and "Ayish" are transliterations from the Hebrew; the rest of this is translation or interpretation.
Rashi doesn't seem concerned with references to Greek constellations in Tanakh, saying only:

the chains of the Pleiades: [Tie] the chains of the Pleiades so that all its cold should not go forth and destroy the world with cold.
or loose the straps of Orion: to bring out its heat, to mitigate the cold of the Pleiades.
and… Ayish: The largest star in the Pleiades, to which many stars are attached. He took two stars from it to open the windows of the Deluge, and they were placed in the constellation of Aries and the Holy One, blessed be He, is destined to restore them to her. Tanchuma.

A not-very-reliable Wikipedia article (see the note at the top) suggests that the association of Ayish with these constellations is disputed.
So, my questions:

Does any of the Hebrew text here reliably translate as Orion and Pleiades?  How do we know that?

If not, how did we end up, nearly universally so far as I know, understanding the text this way?  Why those particular constellations?  Is there something special about them, either in general or specifically in this particular passage?


texts: Can I do shnayim mikrah v'echad targum in English?

texts: Can one fulfill his obligation of "shnayim mikrah v'echad targum" with an English translation of the Torah in place of the Targum? For example, Rav Aryeh Kaplan's The Living Torah or the English translation of Rav S.R. Hirsch's translation.


texts:
What does, 'A wandering Aramean was my father'  mean in Dt 26:5?

Why was this response required to be made before the LORD?


texts:
Why didn't Adom eat from the tree of life first and then eat from the tree of knowledge so he can live forever?

Do any Medroshim discuss this?


texts: Can one accomplish Tzedaka through a will?

texts:
If one gives Tzedaka through a will -- so it is meant to be given after death -- does that person get the Mitzvah of Tzedaka?

The reason I would think "no" is because it is difficult to understand how someone can get a Mitzvah after death, and what exactly that would mean. Mitzvos are meant to be done in this world.


texts: Where in parshas Vayishlach is Jerusalem hinted to?

texts: I heard that Jerusalem is alluded to in parshas Vayishlach. Can anyone help me find out where?


texts:
Can a Jew serve as a judge in a secular judicial system even if does not contradict the Torah's laws?

Is this discussed by any of the poskim?


texts: How do you deal with huge numbers of calls from tzedaka organizations?

texts:
We get at least 20 calls per day that show up on the caller ID without a name and with either no phone number or a number with a New York metro area code. We usually don't bother answering such calls anymore. ("If it's important, they'll leave a message.") When we do answer, there's often no one on the other end. Other times, it's a tzedaka organization
we may or may not have heard of.

If you have had this kind of experience as well, how do you deal with it? Is there any way to get the number of such calls to decrease?

One organization calls repeatedly and insists that I pledged to give a donation. I'm sure that I never did, but they may have misconstrued one of my responses during one of their "can we send you an envelope for your pledge of $N" pitches. How can we get them to remove us from their books?


texts: How can there be only two Halachic witnesses at a large wedding?

texts:
By what power or logic can the mesader kiddushin saying that two specific, designated people are the only witnesses to a wedding change the fact that all assembled have seen all that transpired at the wedding ceremony (i.e., witnessed the ceremony)?

This exclusion of witnesses is described on this site which says,
"Confirming the Witnesses
The mesader kidushin asks the witnesses if they are related to either the bride or groom or each other. He then asks the bride and groom if they want these and only these witnesses to be their witnesses."


texts: Spelling ירושלים as ירושלם

texts:
In almost all cases, I have seen the word "Yerushalayim" spelled like this: יְרוּשָׁלַיִם. However, sometimes I have seen it spelled like this: יְרוּשָׁלִַם, missing a י between the ל and the ם. Is this just a misspelling, or is this really a true variation?

[Note: This "misspelling" is made in my Siddur Tehillas Hashem and my Machzor Hasholeim from Kehot. Both are all-Hebrew. Pictures are provided here for ease of access. I also remember seeing this spelling in the Stone Tanach somewhere in Psalms, but I cannot find it again.]


texts: In what way are hybrid plants/trees prohibited?

texts:
The source in Torah is from vayikra ch 19 verse 19

You shall observe My statutes: You shall not crossbreed your livestock
with different species. You shall not sow your field with a mixture of
seeds, and a garment which has a mixture of shaatnez shall not come
upon you.
יטאֶת־חֻקֹּתַי֘ תִּשְׁמֹ֒רוּ֒ בְּהֶמְתְּךָ֙
לֹֽא־תַרְבִּ֣יעַ כִּלְאַ֔יִם שָֽׂדְךָ֖ לֹֽא־תִזְרַ֣ע כִּלְאָ֑יִם
וּבֶ֤גֶד כִּלְאַ֨יִם֙ שַֽׁעַטְנֵ֔ז לֹ֥א יַֽעֲלֶ֖ה עָלֶֽיךָ

(translation from chabad.org)
What exactly is the name of the prohibition of to "not sow your field with a mixture of seeds"?
Is this prohibition just the creation of a plant/tree or does it also apply to eating, growing, or benefiting as well?
If a Jew bought a hybrid plant/tree could he plant it or would he have to get rid of it? Would knowledge of the plant being a hybrid make a difference? For example if he didn't know it was a hybrid would he then have to remove the plant after the fact?


texts: If one makes a party for Bar Mitzvah during the 9 Days, can he serve meat?

texts: As I understand, there is no mitzvah to make a se'udah for a Bar Mitzvah, unlike what occurs for a Brit, Pidyon Haben, Wedding or Siyum Masechta. Assuming that there is no siyum done, can a person serve meat during a Bar Mitzvah party made during the 9 Days?


texts: Is one allowed to kill false witnesses to his own capital crime?

texts:
Reuven and Shimon conspire to execute Levi in Beis Din (court) for killing Yehuda by their testimony. There were no Eidei Hazama (counter-witnesses) who will expose Reuven and Shimon to be liable to death instead of Levi for false testimony. Levi knows that Reuven and Shimon are Torah scholars and know what questions Beis Din will ask and will be able to get around them.

In short, if the witnesses get to court he's dead.

Can he kill those witnesses based on the rule of pursuer (Rodef)?
Suppose he did so. Now two witnesses (Yissochor and Zevulun) warn Levi and then see him killing Reuven or Shimon. They Testify in Beis Din. Now, however, Yehuda (who was supposedly "killed"" by Levi) turns up alive. So Reuven and Shimon were 100% false witnesses and almost caused the execution of Levi. Is Levi punished with death for Killing Reuven and Shimon? (Even if we don't know that they tried framing Levi it may have been an innocent mistake, they still may be Rodefim (pursuers) and maybe Levi was justified to kill them).


texts: What activities (other than eating and drinking) are forbidden on minor fasts?

texts:
On minor fast days we, of course, don't eat and drink.  But my experience is that in other regards we can mostly go about our usual activities -- go to work, tend to household chores, etc.  What other activities are forbidden on minor fasts?

Entertainment?  (Does it matter if it's live or recorded?)

Social activities (e.g. visiting with friends)?

Any restrictions in torah study?  (I've always understood the restrictions on Tisha b'Av to be unique, but I don't know why I think that.)

What else?


texts:
I've heard many great divrei torah from kli yakar, so I want to start learning kli yakar. I'm improving on my Hebrew skills, so I'd like to use a dictionary. What's a good parsha/perek of Chumash to start? By that I mean based on ease and intrigue.

As with all questions on this site, answers should be supported by facts, references, or specific expertise, not merely opinions with no basis offered.


texts:
The Shulchan Aruch 671:6 writes that one should initially place the menorah under 10 tefachim and above 3, but writes that if he lit above 10 tefachim he fulfills his obligation. The source comes from the gemara itself.

However the Seder Hayom writes (p. 96):

   ...מהימין ונר חנוכה מהשמאל ולא יגביה אותה למעלה בכ' אמה ולא למטה מי' טפחים ומצותה מי' טפחים עד י"ח טפחים שכן גובהה של מנורה י"ח טפחים...

He writes that its a mitzvah to place the menorah above ten tefachim and below eighteen. Where did he get this idea from and how can he ignore the gemara?


texts: What is the real position on the pilegesh expressed in the Shulchan Arukh?

texts:
Here is what Rabbi Yoel Lieberman says in the article present at the link
https://www.yeshiva.co/ask/8800
"We must immediately say, that the issue of Pilegesh is far from an issue which just has fallen out of custom, but rather one which is brought down in Shulchan Aruch who sees the option of Pilegesh as an absolute prohibition. The Rema who on the one hand quotes a more lenient position, also quotes a more severe opinion based on the Rambam, Tur, and Rosh, that this is an absolute Torah prohibition "There must not be any prostitutes among Israelite girls" (Devarim 23:18). "
However,it does not seem to me that this is the way it is.
We read in fact in Shulchan Arukh (translation into English from Sefaria site;I do not know if it is correct about the original Hebrew text) :
Even HaEzer 26:1
"A woman is not considered to be married except by way of betrothal in which the kosher betrothal was done appropriately. However, if he were to lie with her by way of harlotry, without the name of betrothal, it is nothing (towards her status as being a married woman). Even if he lies with her with the intent of marriage, mutually agreed between him and her, she is not considered as his wife and even if she dedicated herself only for him, rather the opposite is true and he must be forced (by Beis Din) to send her away from his home."
Rema:" For certainly she would be considered an embarrassment for immersion in a mikveh and he will lie with her in ritual impurity (niddah); however, if she dedicates herself exclusively for him as his wife and she immerses for him, there are those who would say that this is allowed and she would be a Pilegesh as described in the Torah and there are those who say that this is forbidden and they should both get whiplashes from the Torah as they have transgressed the precept "don't be a kedesha"
The Rema clearly explains that this passage is related to the risk of transgressing the laws on the niddah, while the case of the pilegesh, albeit controversial, does not concern this question since it is assumed that the pilegesh goes to the mikveh, being the her  a public relationship.
The following passage seems to me to confirm that the passage by Even HaEzer 26: 1 has the meaning that the Rema attributes to it:
Even HaEzer 15:30
"One who had a pilegesh (commonly translated as concubine, a woman with whom one lives but does not necessarily have a full contractual, formal marriage lacking kiddushin, acquisition and engagement, or ketuba, contract of marital obligations, which of the two precisely is a dispute in the Talmud and Rishonim. The permissibility of a pilegesh is also a dispute. In this case, the pilegesh is a partner, a woman one is living with and the binding legality of the relationship between the two is in question) and it was not testified that he betrothed her (via formal kiddushin) - she is permitted to his relatives. However, if there were witnesses that the (pilegesh) woman (herself) said: "he betrothed me before two witnesses," she is forbidden to his relatives. However, if she said: "he betrothed me," simply, and she did not say: "before two witnesses," there is nothing (of relevance to court) in her words."
Here Maran points out that the halachic lawfulness of this relationship is controversial,but he recognizes as a concrete hypothesis that a Jewish man  has a pilegesh ("One who had a pilegesh"),without stating that this is halachically prohibited.
Therefore, in my opinion,  Shulchan Aruch cannot be said to prohibit pilegesh,since  Maran  leaves this  question open.
However, I ask myself :is correct this English translation of Even HaEzer 15.30 present in Sefaria site? I think in primis about the passage from "commonly translated as concubine" to "between the two is in question".


texts:
According to the Gemmorah sources:

Women have much less positive Mitzvot than men, as they are freed from most of the time-related Mitzvot (Mishna Kiddushin 1:7).

Women have more body parts than men, 251-253 vs 248 (see "Is-the-male-skeleton-different-from-female"

Positive Mitzvot are linked to body parts:

Makot 23b: "דרש רבי שמלאי: שש מאות ושלש עשרה מצות נאמרו לו למשה, שלש מאות וששים וחמש לאוין כמנין ימות החמה, ומאתים וארבעים ושמונה עשה כנגד איבריו של אדם"
" Rabbi Simlai taught: There were 613 mitzvot stated to Moses in the Torah, consisting of 365 prohibitions corresponding to the number of days in the solar year, and 248 positive mitzvot corresponding to the number of a person’s limbs"

How come women have more body parts and fewer Mitzvot?


texts: Why does the Torah use the non-Hebrew word 'Totafot'

texts:
Related to this question.

Rashi, on Shemot (13:16): "...וְהָיָה לְאוֹת עַל יָדְכָה וּלְטוֹטָפֹת בֵּין עֵינֶיךָ " writes:

  and for ornaments between your eyes: Heb. וּלְטוֹטָפֹת, tefillin. Since they are [composed of] four compartments, they are called טֹטָפֹת, טט in Coptic meaning two, and פת in Afriki (Phrygian) meaning two (Men. 34b) [thus 2+2=4 boxes of tefillin]...

The second part of this Rashi derives the word 'totafot' from a different source:

  ...Menachem (Machbereth Menachem p. 99), however, classified it [טוֹטָפֹת] with “Speak (הַטֵף) to the south” (Ezek. 21:2) and “Preach not (אַל-תּטִּיפוּ)” (Micah 2:6), an expression of speech, like “and as a remembrance” (Exod. 13:9), for whoever sees them [the tefillin] bound between the eyes will recall the miracle [of the Exodus] and speak about it.

Why does the Torah 'choose' to ascribe a non-Hebrew word for such a holy symbol/item as the tefillin (according to the opinion that the word is of Phrygian origin)?

Furthermore, if the Torah documents the tefillin as being 'totafot', when is the first instance that they are referred to as tefillin, and why?


texts:
Who knows whether he will be a wise man or a fool?
החכם יהיה או סכל - מי יודע?
The controversial royal rumination Kohelet implies (in 2:19) a possible presupposition that there is a Jewish significance to be found in the fate of your ultimate intellectual status. Accordingly, there is an ongoing series on Mi Yodeya that is attempting to unearth significant Judaism facts about this and related topics.
What significant Judaism facts are there about whether you will end up smart or silly? The more significant within Judaism and the more intrinsically dependent on the value of your personal store of brains, the stronger the answer. Please include sources for your information wherever possible, as with all other answers on this site.
Lazy gematria? You want to post answers based on lazy gematria? Here. I'll give you a head start. החכם יהיה או = סכל. You're welcome. Go to town.

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


texts: In Beresheit what is the difference between the light in 1:3 and the light in 1:14

texts:
I notice that in 1.3, the word אוֺר  ("ore") is used, but in 1.14, the word  מְאֹרֹת
(morot) is used. I see that both contain aleph and reish.

Both have something to do with light and lighting up. However, in one a verb and the other a noun? Or, can "ore" be use as a noun or a verb? I find this very confusing.


texts:
Someone (Bucharan) told me that his Rabbi and his Rabbi's Rabbi say that you can put a decorative tarp under the schah and it will remain kosher (even if rain cannot go through).

To me this feels wrong.

Is he correct? Sources please.


texts: Is there any halachik benefit or hiddur to using a better tasting oil for the Chanukah menorah?


texts: Responsum of Maimonides Regarding Translating Mishne Torah

texts:
The Maimonides Reader (p. 478) quotes Rambam's responsum to Ibn Gabir regarding translating the MT (also referenced here). He responds to a request from this Arabic speaker who was able to learn Peirush Hamishnayos, but unable to learn MT. Rambam responds that he wont be translating the MT into Arabic, and in fact is translating his Arabic works into Hebrew, but encourages the questioner to pursue his studies.

Does anyone know where else this responsum can be found? (Preferably in the 1859 Kovetz Tshuvos Harambam, the Blau tshuvos, or the P'er Hador tshuvos).


texts: Why does "בני ישראל" sometimes include גרים and sometimes not?

texts:
Tosafos (to Suka 28, Sanhedrin 86, and M'nachos 61; and Tos'fos Harosh to Sanhedrin 86) cite various verses containing the words "בני ישראל", b'ne Yisrael. In some cases, they note, the g'mara seeks an additional d'rasha to include converts into the halacha that the verse assigns explicitly to b'ne Yisrael. In others, the g'mara does not seek any such additional d'rasha. They ask this as a contradiction: if such a d'rasha is necessary, why is it not necessary everywhere?

They reply (in all three places, as do the Tos'fos Harosh in Sanhedrin) that "maybe" there is some such d'rasha that the g'mara does not mention.

Does anyone (1) know of a stronger version of that answer, one that either (a) explains why such a d'rasha would be mentioned explicitly in some cases and not in others or (b) lists such d'rashos that the g'mara does not, or at the very least (c) claims the existence of such d'rashos without qualifying that claim with "maybe"; or (2) know of another answer to Tosafos' question?


texts: Should a married woman cover her hair in the succah?

texts:
For women who do not cover their hair while in their own homes, should they cover it while in their own succah? (I.e. does the succah classify as the home for this purpose?)

Would it make a difference where the succah is? For example, one that's clearly outside; one that is flush against the door; or one that is actually indoors (such as via retractable roof).


texts: Correcting one's father or one's rav when he is leyning

texts:
The Shulchan Arukh (YD 240:2) rules that one is never allowed to contradict one's father in his presence, and that when it comes to one's rav (or one's father if he is a Torah scholar; YD 242:1-2), disagreeing with him is like disagreeing with the shekhinah itself. Formulations of a similar nature are found in a number of texts, and lead me to wonder: in the event that one's rav or one's father is leyning from the Torah and makes a mistake, is one always permitted to publicly correct him, or are there situations in which it is better to let him continue?

By way of an example, if he were to make a mistake in his leyning of Parshat Va'etchanan, mispronouncing one of the words in Devarim 6:4-9, should one correct him? Note that doing so would also indicate that he habitually mispronounces the words in his daily recitation of Shema, which may be tantamount to declaring publicly and in his presence that he has never fulfilled that particular mitzva.


texts: If one happnes to see a rainbow at night (rare phenomenon)  does that require a bracha,or only by day do we say a bracha?


texts:
Who knows fifty-five?
Please cite/link your sources, if possible. At some point in the next few days, I will:

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Is the bracha of shecheyanu for buying new items said when buying medical equipment which he hopes he will never need to use?

texts:
Is the bracha of shecheyanu for buying new items (Shulchan Aruch, Orach Chayim 223:6; Mishnah Berurah 223:13) said when buying medical equipment which he hopes he will never need to use?

If someone buys an expensive piece of medical equipment, which will be life-saving to him if a specific medical situation arises, does he say the bracha of shecheyanu at the time of purchase? Do we say that since he is happy to have the equipment available for emergency use, he should say shehecheyanu, or do we say that since he hopes he will never have to make use of the equipment he does not say shehecheyanu?


texts: Prohibition of killing a child animal with its mother

texts:
In the gemara in avodah zara it states that it is a sin to kill a child animal with its mother on the same day and in turn the seller is obligated to let a buyer know if someone else bought a child or a parent that day (only on a festival day).

Why is it a prohibition?
Is it a sin if I didnt know that someone else bought a family member? Because if so, shouldn't it be an obligation for the seller to tell us that someone else bought a family member or etc on the same day?


texts:
Every year, I see questions and answers regarding how could Ya'akov marry two sisters, etc. but it struck me this year that one thing I've never seen is the question whether Ya'akov was right to marry Rachel after he'd married Leah.

My initial thoughts were that the pesukim emphasise that Ya'akov loved Rachel and that it would be "unfair" for him not to marry her but why should this be relevant? There are many times when we find ourselves in situations which require us to give up what we'd prefer.

My second thoughts were that there are a whole bunch of midrashim which work based on the idea that the Avot and Imahot were navi'im and thus they knew there were going to be 12 tribes, etc. but now that I think about it, I've never seen a midrash which says that Ya'akov knew he was going to marry 4 wives or that he had to. Occasionally I've heard the statement that Ya'akov was going to marry Leah afterwards anyway and the only thing which Lavan did was effect the order but I've never seen a solid source for that idea and it really jars with the pesukim.

Given how much pain and suffering was caused by his marrying Rachel after Leah, in his own life, his children's lives (i.e. Yosef) and in Jewish history (i.e. split kingdoms etc.), was it healthy for him to do so and if yes, why?


texts:
Masechet Derekh Eretz Zuta says:

ט׳ נכנסו בחייהם בג״ע. ואלו הן חנוך בן ירד ואליהו ומשיח ואליעזר עבד אברהם וחירם מלך צור ועבד מלך הכושי ויעבץ בנו של רבי יהודה הנשיא ובתיה בת פרעה וסרח בת אשר ויש אומרים אף ר׳ יהושע בן לוי

If Moshiach is yet to come, why is נכנסו used? Does the use of נכנסו not suggest that Moshiach has entered גן עדן already?


texts: Permissibility of shortening long Brachot for teaching to children

texts:
Many children are old enough to learn short brachot (and somewhat understand them, if explained), but don't have the memory/patience for longer brachot.

Frustratingly, many of the brachot that could be introduced naturally in a child's routine are long (eg. asher yatzar, ḳiddush, birkat hamazon, aḥat me'ein shalosh). One suggestion could be using (non-Hebrew) alternative phrasing (not a bracha) that expresses the intent of the bracha (eg. "God makes all food, thank you for the food" for birkat hamazon). However, one could also teach a child a part of the "real" bracha that the child can reasonably learn; one simple option would be the ḥatimot of the long brachot (eg. בא״י הזן את הכל). Teaching part of the "real" bracha seems preferable, since the goal is eventually to teach the entire bracha, and if the child learns part of it now, learning the rest later will be easier (and make more sense to them).

I was wondering whether there is discussion as to the permissibility of teaching the ḥatima independently of the rest of the bracha. Short of learning the full bracha all at once, is this a permissible half-way step? Is there any discussion of converting the ḥatima to one with shem and malchut (ie. בא״י אמ״ה) for the purposes of saying an entire short bracha? Might the age of the child matter: older than 6 or 7 ("ḥinuch age") versus younger?

A potential source against my suggestion is the rule prohibiting turning a long bracha into a short one (ie. turning בא״י אמ״ה גוף הברכה בא״י חתימה into בא״י אמ״ה חתימה; see mBrachot 1:4 with tBrachot 1:7). From what I understand, ḥinuch should be as close to the "real thing" as possible (see 1, 2, 3, 4, etc.). Thus, I presume that adding shem and malchut to the ḥatimah is impermissible, even for ḥinuch. But perhaps just teaching the ḥatima as a half-way step is not fully making a short bracha out of a long one?

A possible argument for just using the ḥatima is the allowance of the formula "ברוך (...) מחדש חדשים" for the unlettered (see Sanhedrin 42a), instead of the full birkat halevana.


texts: Can meat ever be both "treifa" AND "neveila"?

texts:
I'd always assumed that if a cow died of any cause other than proper shechita (kosher slaughter), the meat is neveila.  If it died by kosher slaughter but had already been seriously injured or diseased, it's treifa.

There's an "old manuscript Rashi" printed in some editions in the margins of Zevachim 70a that speaks of "a treifa that became a neveila", for which one could be punished for both.

Has anyone ever heard of this?  Do other rishonim agree?  It was news to me!


texts: Why did Esther have to become queen and be forced into adultery?

texts:
Presumably God could save the Jewish people without Esther, a married woman, becoming the wife of Achashverosh.

So why did He choose to bring the salvation in this fashion?

(although she was considered Ones (unintentional) but it still seems not the best way to do things unless there is a deeper reason.)


texts:
B"H, I did - or almost did - a good deed. (It will be finalized bez"H in a mazeldiker shoh.) However, when I found out a few months ago that a good result from my actions was on the horizon, I decided in my mind that I would like the z'chus for this action to go to another person who had a hand in it, and who probably needs the z'chus more.

I know that this "transferring the z'chus" can be done. It's an old Jewish concept; I can't give a single source because it is everywhere. But I'd like to know a little more about how it is done, and whether I have done it successfully.

1) If one wants to give the z'chus of a deed to someone else, how does one enact this? Should one pronounce words (to G-d, to others, or to the person), or is it enough just to think of it?

2) After you have given the z'chus to someone else, how much credit can you continue to take and how much benefit in this world can you continue to derive from the action you did? Is it permissible for me to tell others that I did it -- or even, more generally, that I have done an action of this type? Or it it more proper for me to disclaim involvement altogether?

If it is traditional to pay someone when they have done this action for you, may I accept the payment, or should I give it to her?

3) Can you give the z'chus away before the action is finalized?

4) In various situations with possible mitigating factors -- the mitzvah wasn't finalized when you gave the z'chus away; you failed to make a pronouncement; you really really need the z'chus now (just kidding) -- can you take the z'chus back? How?

This is a totally serious question and I hope no one would think otherwise.


texts: Do any modern day halachic authorities permit salting vegetables?

texts:
I understand from Rabbi Ribbiat's 39 Melachos book that salting many kinds of vegetables including lettuce on Shabbos is a violation of a rabbinic ordinance related to curing/tanning/m'abaid. I further understand from that work that said ordinance was instituted when few alternatives existed for preserving food.

It is in the section on m'abaid (basically that entire section). There he explains that there is a principle of ayn m'abaid b'ochlin but that, since salting resembled curing, a fence was made. I am asking if any poskim consider the fact that since there is a possibility that the reason for this fence is no longer applicable there may be room to be lenient.

I would like to know if there are any poskim since the advent of ubiquitous refrigeration who have offered lenient rulings in terms of salting vegetables nowadays.


texts:
India is mentioned in many ways in Talmud and clearly our sages had extensive trade with India, for example Kohen Gadol's garments and Ketoret ingredients  see Mishnah and Talmud dealing-with-indian-reality-150-500-ce.

Rambam's brother David was a serious trader in India and died in shipwreck in the Indian Sea, losing Rambam's money (here).
I presume that Indian tradition and rituals did not change over the last millenium. However in the current debates over Kosher wigs (see NYTimes) many Orthodox Rabbis in Israel forbid wigs exactly for this reason (idolatry).
I also found an interesting article, stating that

  The Jerusalem meeting [with the Chief Rabbinate of Israel, the American Jewish Committee, World Council of Religious Leaders, and others] concluded with a landmark declaration that Hindus worship ‘one supreme being’ and are not really idolatrous.

What was the Talmudic and Rambam view on Hinduism (from idolatrous point)?


texts:
Seeing that Avraham served the angels mustard on Pesach (Bava Metzia 86b),

  ולמה לי תלתא תסגי בחד אמר רב חנן בר רבא כדי להאכילן שלש לשונות בחרדל
  אמר רבי תנחום בר חנילאי לעולם אל ישנה אדם מן המנהג שהרי משה עלה למרום
  ולא אכל לחם מלאכי השרת ירדו למטה ואכלו לחם ואכלו סלקא דעתך אלא אימא
  נראו כמי שאכלו ושתו

  The Gemara asks: And why do I need three calves? One calf should be
  sufficient for three guests. Rav Ḥanan bar Rava said: Abraham prepared
  three calves in order to feed the guests three tongues with mustard
  particular delicacy.

and the Rema says not to have mustard on Pesach (O.C. 464:1)

  הגה והמנהג שלא לאכול חרדל כלל בפסח אפי' נתערב קודם פסח
  דהוי כמיני קטניות שנוהגין בו איסור:

Why would Avraham have served mustard if he kept any precautionary measure to avoid transgression:

  וישמר משמרתי. גזרות להרחקה על האזהרות שבתורה, כגון שניות לעריות ושבות
  לשבת (יבמות כ"א):

  וישמר משמרתי AND KEPT MY CHARGE — This refers to precautionary
  measures which are intended to make us avoid the infringement of
  Biblical prohibitions: such are the Rabbinical inhibition of marriage
  between relatives in the second degree and the Rabbinical regulations
  regarding not doing certain acts on the Sabbath.


texts: Who is Rebbe Nachman referring to when he mentions "Sheid Yehudi" (Likutei Moharan 12)

texts:
The concept of the 1שד יהודי is introduced by Rebbe Nachman in Likutei Moharan 12:1
(Source from Sefaria.org)

מַה שֶּׁאָנוּ רוֹאִים, שֶׁעַל־פִּי הָרֹב הַלּוֹמְדִים חוֹלְקִים עַל הַצַּדִּיקִים, וְדוֹבְרִים עַל הַצַּדִּיק עָתָק בְּגַאֲוָה וָבוּז, זֶהוּ מְכֻוָּן גָּדוֹל מֵאֵת הַשֵּׁם יִתְבָּרַךְ. כִּי יֵשׁ בְּחִינַת יַעֲקֹב וְלָבָן; יַעֲקֹב הוּא הַצַּדִּיק, הַמְחַדֵּשׁ חִדּוּשִׁין דְּאוֹרַיְתָא וְלוֹמֵד תּוֹרָתוֹ לִשְׁמָהּ, וְטוּבוֹ גָּנוּז וְשָׁמוּר וְצָפוּן לֶעָתִיד, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: לְמָחָר לְקַבֵּל שְׂכָרָם (עירובין כב.); וְעַל שֵׁם שֶׁשְּׂכָרוֹ לְבַסּוֹף, עַל שֵׁם זֶה נִקְרָא יַעֲקֹב, לְשׁוֹן עָקֵב וָסוֹף, שְׂכָרוֹ לְבַסּוֹף. וְלָבָן הוּא תַּלְמִיד־חָכָם שֵׁד יְהוּדִי, שֶׁתּוֹרָתוֹ לְהִתְיַהֵר וּלְקַנְטֵר, וְתַלְמִיד־חָכָם כָּזֶה נְבֵלָה טוֹבָה הֵימֶנּוּ (מ"ר ויקרא א, עיין מתנות כהונה):
That which we see among most of the learned who go against the Tzaddikim and speak about the Tzaddik wantonly with arrogance and scorn, is specifically planned from G-d. For there is the relation of Yaakov and Lavan; Yaakov is a Tzaddik who creates original (Torah) ideas and studies the Torah for its own sake and his reward is stored, guarded and kept for the future, as our sages of blessed memory state: "The next day they will claim their reward" 2 (Eiruvin 22). Because his reward is in the end he is thus called "Yaakov", a language of delay and end, his reward is for the end. As for Lavan, he is a wise scholar שד יהודי(?), whose Torah (study) is done to glorify himself and to provoke, and a dead animal is better than a wise scholar like this.

Was there anyone in particular Rebbe Nachman is speaking about when referring to the שד יהודי? Or is it to be thought strictly a concept developed?

1 The English translation of the Likutei Moharan (Put out by the Breslov Research institute) translates this as "Scholar Demon"
2 i.e. in the world to come


texts: Does Anyone Have Recordings of Tunisian Te'amim, or know of a website that has them?


texts: Was Haftarah prophesied on Motzei Shabbos?

texts:
Shlomo Carlebach, in the YouTube video for his song נחמו נחמו עמי, claims that it is well known that 'according to our tradition', the prophet prophesied the הפטרה for a given week on the Motzei Shabbos of that parsha.

1:12 in this video נחמו נחמו עמי - Carlebach

Is there any source for this in pre-Carlebachian Jewish scholarship?
Earliest source that can be found is best...


texts: Why do we believe that God is all powerful?

texts: The only way we could know that God is all powerful is if we knew that He created the universe — then, logically, He would be all-powerful within it. (And, to the best of our knowledge, nothing exists outside of the universe asides from Him.) But the only way we actually know that God created the universe is because He told us so. What if He was lying? And nothing actually created the universe, and God is just the most-powerful force, but not actually all-powerful?


texts:
The Gemara (Pesachim 66a and others) write that one can deduce a Kal VaChomer on his own (and doesn't require a tradition).

On the other hand, there's a rule that the Kal of a Kal VaChomer cannot be stronger than the Chamur ( If A > B && B == 1 , all you can prove is that A >= 1, not that A == 2 ). This rule is called the Dio.

There is, however, one exception to this rule (at least according to some Tanaim): If the Dio nullifies the Kal VaChomer, the Kal is expounded to be stronger than the Chomer (as what's the point of the Kal VaChomer in this case?)

How does this work from a logical perspective? Who says there has to be a point to the Kal VaChomer?


texts:
From what I understand, the loss of the Torah portion of Keter Aram Soba (the Aleppo Codex) in 1948 is heavily lamented because it was the oldest preserved and probably most accurate text of Torah.

Although the loss of the original is a tragedy, was the text preserved through sifre torah written later, copied off of the original? Were the sifre Torah (and printed Humashim) of Halab based off the Aleppo Codex, and if yes, don't we have any? Did nobody copy it since Rambam?


texts: Does one need a new toothbrush for Pesach or can he scrub his current toothbrush in Listerine?

texts:
Must one necessarily use a new toothbrush for Pesach on can he soak the toothbrush and scrub it in Listerine?

AFAIK, Listerine is KP, based on what I saw fairly recently, on I think, Star-K site. Wikipedia states its composition is:

  The active ingredients listed on Listerine bottles are essential oils
  which are menthol 0.042%, thymol 0.064%, methyl salicylate 0.06%, and
  eucalyptol 0.092%.[14] In combination all have an antiseptic effect
  and there is some thought that methyl salicylate may have an anti
  inflammatory effect as well.[15] Ethanol, which is toxic to bacteria
  at concentrations of 40%, is present in concentrations of 21.6% in the
  flavored product and 26.9% in the original gold Listerine
  Antiseptic.[16] At this concentration, the ethanol serves to dissolve
  the active ingredients.

I used Listerine as an example, but, if one scrubbed the toothbrush extremely well so that there was no visible food and, just to be sure, soaked it in Listerine or some similar antiseptic that would make any left-over food in the bristles invisible, it sounds to me that this would be fine. Or is there some other concern with toothbrushes beyond this?


texts:
Is the 3nd day of the Month of Teveis significant in Judaism? Looking for answers as to what characteristics (historical, numerological or otherwise) that is commemorated by or significant to Judaism on this date. It can include both positive and negative significance. It can also include Yarzheits of well known personalities that are themselves significant to Judaism, or milestones in their lives (such as birthdays) that are currently or were celebrated within Judaism.

Please cite / link your sources, if possible.

All interesting answers will be up voted. Best answer will be accepted.


texts: How are there Elders referenced in the beginning of Sefer Yehoshua?

texts:
וַיִּקְרַ֨ע יְהוֹשֻׁ֜עַ שִׂמְלֹתָ֗יו וַיִּפֹּל֩ עַל־פָּנָ֨יו אַ֜רְצָה לִפְנֵ֨י אֲר֤וֹן יְהוָה֙ עַד־הָעֶ֔רֶב ה֖וּא וְזִקְנֵ֣י יִשְׂרָאֵ֑ל וַיַּעֲל֥וּ עָפָ֖ר עַל־רֹאשָֽׁם׃
Joshua thereupon rent his clothes. He and the elders of Israel lay until evening with their faces to the ground in front of the Ark of the LORD; and they strewed earth on their heads.

This is in Joshua 7:6...how were there any elders didnt they all die in the desert?


texts: Sefer Nachal Eshkol - Tzidkat HaTzaddik - Rabbi Binyomin Hersh Aurbach

texts:
Per Wikipedia there seems to be a conterversy as to whether the Sefer Nachal Eshkol is a forgery. Four Rabanim from Germany wrote Tzidkas HaTzadik to defend Rabbi Auerbach.

  Four prominent German rabbis (David Zvi Hoffmann, Abraham Berliner,
  Jacob Schor and Hanokh Ehrentreu) wrote a booklet published in Berlin
  in 1910 containing a defense of Auerbach named Tzidkat HaTzaddik

Where can one can obtain this defense of Rabbi Auerbach?


texts: How could a kind G-D allow his people to use slavery on their weaker contemporaries and neighbors and yet be so strict with other requirements?


texts: Have any of you ever heard anyone pronouncing ayin as "ng"?

texts:
I have read that historically the letter ayin was pronounced by some Dutch, Portuguese, and Italian Jews as a velar nasal consonant (ng as in sing). Reference to this can be found here, here, and here.  I have also read in other places (that I can't find at this moment) that ayin as a nasal consonant was also used in Poland and other Yiddish speaking areas. This can be seen in the transformation over time of Ya'akov into Yankiv or Yankel.
An example showing this pronunciation in the context of a novel can be found in Children of the Ghetto, chapter 20 when a dying boy is told to say "Shemang" (שׁמע). The speaker in the story is a nineteenth century Jew of Polish origins, living in London.
The usually informative article "Phonology of Ashkenazic" by Dovid Katz says nothing about the nasal pronunciation, just a few paragraphs on page 69 explaining that the ayin and aleph went silent and a quote from Yekusiel of Prague complaining about that in 1395.
The author of this article states (on page 194) that the nasal ayin could be heard in many cities in Europe until the Holocaust, but he believes that the only place where this historic pronunciation can be heard today is in Amsterdam (page 198).
My question is:  Is this pronunciation used anywhere else?  If it was really as common 100 years ago as these authors claim, I would expect there to be communities in America that preserve it.  I am sure that there would be a tendency for "modernists" to make it silent like in standard Israeli Hebrew, but many orthodox communities preserve older pronunciations out of a desire not to change their mesorah.  Have any of you heard "shemang" or similar pronunciations used in prayer or in Torah reading?  If so, in what community was that in?


texts: Is there any online app (or simple process of calculation) that can indicate which daf was studied for any calendar day in Daf Yomi history?


texts: What is the proper translation of Samuel 1:17?

texts:
I have seen two translations of Samuel 1:17. Mechon Mamre says:

  Go in peace, and the God of Israel grant thy petition that thou
  hast asked of Him

The Art Scroll Rosh Hashannah Machzor translates it as:

...will grant the request that you have asked of him.

The Hebrew word that I highlighted is שֵׁלָתֵךְ which, I believe means, "your placenta" or "your birth" (metaphorically). See, by comparison, Devarim 28:57 1st word is translated as "afterbirth".

Is the Mechon Mamre / Art Scroll translation incorrect, or is this one of those situations where Tana"ch drops the silent Aleph?

It seems that my interpretation would fit into the meaning, but upon mentioning this to my rav, he agreed with the idea of my interpretation (*meaning "birth") but suggested that it is doubtful that Eli would use such "vulgar" language esp. when speaking to a woman whom he did not know.

Note: This does not seem to be a kri / ketiv situation, as there is no mention of this, anywhere. (Otherwise, I wouldn't have posted the question.)


texts: Why isn't this a violation of the halachos of nat bar nat?

texts:
This page, discussing nat bar nat (“Nosein Ta’am Bar Nosein Ta’am”--"that which gives taste is the son of that which gives taste"--a halachic concept addressing the transfer of taste from foods to utensils and the like), gives the following example:

  If one would use a clean, ben yomo (used within the last twenty-four
  hours) meat pot to cook macaroni, and subsequently placed the macaroni
  on a plate and then mixed it with cheese – is that considered bassar
  b’chalav, the Biblically forbidden mixing of meat and milk?

  The answer is no, it is 100% permissible to eat, for there was no
  direct contact between the meat and the cheese, only a weak secondary
  contact.

I had thought that the general rule was "If it's pareves cooked on meat equipment, you can't eat it with milk." Is that not correct? Why isn't the above example a contradiction of this?


texts: How to achieve a feeling of accomplishment while learning torah?

texts:
When you work, you can feel accomplished by knowing there's a paycheck at the end of the day that you can use to support your family. When doing exercise you can feel accomplished by ensuring your health and fit body as the end result.

How can one achieve a similar sort of "feeling of accomplishment" when one is occupied in the study of Torah where no apparent immediate outcome is realized?


texts: Does an ivory spoon make hot tea non-kosher?

texts: Both the handles of cutlery and entire spoons have been made of elephant ivory, which is from a tusk (a tooth) of an elephant. Elephant is of course not a kosher animal. Presumably, then, these spoons and cutlery would render any food eaten with them (hot) non-kosher as well (depending on circumstances). Does anyone have any sources (or additional arguments) that say as much, or that say the opposite? (Of course, for practical halacha, consult your rabbi rather than relying on what you read here.)


texts: Can commandments be transgressed to prevent future illnesses?

texts: My question is whether or not a commandment can be broken in cases that could prevent an illness (e.g if it was certain that eating pig could prevent a certain type of cancer, consuming freshly crushed herbs on shabbos to prevent a certain disease etc.)?


texts: I am 50% Jewish by blood on my Father's side, and 50% mixed on my mothers side. Would I be considered a Jew, or a Gentile?


texts: Does halacha recognize marriage between gentiles for purposes of "lo tina'af"?

texts: As I understand it, the halacha interprets "lo tina'af" as prohibiting sex between a man (married or unmarried) with a married woman not his wife.  Is a gentile woman, in a marriage between gentiles, considered "married" for the purposes of "lo tina'af"?


texts: Shmini Atzeres; praying without minyan; when to daven Musaf; alternative strategy?

texts:
Kitzur Shulchan Oruch 19 directs

During the winter we add mashiv haruach (Causer of the wind to blow)
umorid hageshem (and the rain to fall) to the second berachah of
Shemoneh Esrei. We begin (this addition) with the Musaf prayer of
Shemini Atzeres. The shamash (sexton) announces before [Musaf:] Mashiv
haruach umorid hageshem. If he did not announce it it is not said then
at the silent Musaf prayer. An ill person who prays at home
privately, likewise the villagers who have no minyan, should wait with
[their] Musaf prayers until the hour of which it is certain that the
city synagogues have completed Musaf prayers, and then they, too, can
pray Musaf and say mashiv haruach umorid hageshem.

This case was relevant to me praying at home because of COVID. A colleague suggested an alternative to waiting “until the city synagogues have completed Musaf prayers”. He said that I should get my wife to bang on the table and announce “Mashiv haruach umorid hageshem” and then I could get on and daven Musaf.
Is there a source for his suggestion?


texts: Is any melachah involved with ripping of dead skin on Shabbat? Is there a concern that one might cause him/herself to bleed?


texts: Why is there a dispute as to which tefillin are the correct ones?

texts: Since the mitzvah of tefillin is observed every day except for Shabbos and festivals, there should have been continuous knowledge as to the correct order of the parshas. So how did it come about that we now have two opinions on this matter, known as Rashi and Rabbeinu Tam?


texts: do we get another chance to reach shamayim if we missed our goal once?

texts: I have heard that there is a task for everyone to fulfill before they enter shamayim, but what happens if you had a chance to fulfill your task in life and you missed it? do you get a different task? do you still have another opportunity to go and fulfill your mission Hashem put you on earth for?!?


texts:
I have heard and read from kiruv books, outreach speakers, pamphlets etc. that Orthodox Judaism doesn't like "Moral Relativism" (the position that moral or ethical propositions do not reflect objective and/or universal moral truths, but instead make claims relative to social, cultural, historical or personal circumstances)

In my understanding, however, Judiasm DOES believe in Moral Relativism: Miriam got instant tzaarat and Moses was banned for life from Eretz Yisroel because their sins were magnified because they were at such high levels. (Also, Reuben didn't really sleep with his father's wife, rather his action should be considered to be so heinous because he was such a big tzaddik)

Why does Judaism seemingly object to Moral Relativism yet seemingly hold by it?


texts: Moses Mendelssohn, permitted to quote him?

texts:
Is it permitted to quote Moses Mendelssohn, the father of the Jewish Enlightenment, as a source or reference? Is he considered in jewish lore a heretic?

from wikipedia page linked above:

  In the view of the German writer Heinrich Heine, "as Luther had
  overthrown the Papacy, so Mendelssohn overthrew the Talmud; and he did
  so after the same fashion, namely, by rejecting tradition, by
  declaring the Bible to be the source of religion, and by translating
  the most important part of it. By these means he shattered Judaic, as
  Luther had shattered Christian, Catholicism; for the Talmud is, in
  fact, the Catholicism of the Jews."

did he intend or desire to overthow the talmud? was he in fact a heretic? is it permitted to quote or read his works?


texts:
I wanna learn what does mean of "Hiram" name (I don't know Hebrew spelling of name).

I look up some sources for this name but I couldn't find enough info.

  1) I wanna learn mean and importance of "Hiram" name for Jew Friends.

  2) Who is he ?

  3) Is "Hiram" important person in Judaism or not ?

Thanks to all.


texts: Is it recommended not to marry a first cousin?

texts: If someone were offered a Shidduch with his first cousin, and she is 'right for him', should he take her, or would he have halachic or other reservations because she is his cousin?


texts: Are there any authentic Jewish sources that  claim that the Tower of Babel was a spaceship?  I remember as a child being told by somebody that Rav Eibishitz had written something to this effect.


texts: Why is Baruch Hashem L'olam said on Motzei Shabbos V'Yom Tov?

texts:
Why is Baruch Hashem L'olam said on Motzei Shabbos V'Yom Tov in Nussach Ashkenaz?

A priori question: Why do some congregations say Baruch Hashem L'Olam (BHL) at all?

The 2 possible answers I'd seen/heard previously:

Shuls were outside of towns and people were afraid to spend so long after dark away from the town. To reduce this time, it was instituted to say BHL in lieu of Amidah.
Similarly, the shuls were far away from people working in the fields and it would be dangerous for latecomers to remain alone. To allow them to catch up, BHL was added.

Based on this, we can understand why BHL wasn't said on Shabbos or Yom Tov - more people gathering and less time spent working Erev Shabbos/Yom Tov in general meant it wasn't necessary.

However, on Motzei Shabbos/Yom Tov, some congregations still say it, even though the same situation should occur - namely that the people have all been in Shul for Mincha and are still gathered together for Maariv. Why then do we say it on Motzei Shabbos and Yom Tov?


texts: What do I need to make a Jewish wedding?


texts: In the prayer "Al Ken Nekaveh Lecha", are we hoping that all humanity will convert to Judaism?

texts:
The paragraph following the payer "Aleinu", that begins with the words "Al Ken Nekaveh Lecha" See p. 331 here contains phrasing that indicates our hope that all humanity will recognize G-d's name and will bend their knee and praise only you (G-d), and each tongue swear only to you..."

Does this paragraph imply that Jews are hoping that in the future all humanity will be Jewish? There's is nothing in the paragraph that specifically mentions conversion.


texts: My question is if samaritans go to Olam Haba. It would seem pretty obvious except for the fact they don’t recognize the Jewish people as Hashem’s Chosen. They also have their own Slightly altered Torah, which I do not think would be allowed. The Samaritans of time past worshiped idols that they excused by not putting them “Before” Hashem. The samaritans of past times also led Jews astray by defying the authority of rabbis or any rabbinic sources, while also in the end worshipping idols.


texts: "He'amur" rather than "ha'amur" in K'dusha introduction?

texts: A shali'ach tzibur I heard recently, in the introductory paragraph of K'dusha on shabas morning read the line "kadavar he'amur al yad n'vi'echa". A fellow audience member said that he does this deliberately, claiming the pronunciation "he'amur" rather than "ha'amur" is the way Shlomo Carlebach did it (and the correct way, whatever that means). Is there a basis for this pronunciation in known k'dusha texts?


texts: Why "מלאכי השרת" in only the first stanza of "Shalom Alechem"?

texts: The first stanza of the popular Friday-night song "שלום עליכם" calls angels "מלאכי השלום מלאכי השרת מלאכי עליון" (or, in other versions, just "מלאכי השרת מלאכי עליון"). The other stanzas call them merely "מלאכי השלום מלאכי עליון". Why the change? That is, why does the first stanza and no other call the angels "מלאכי השרת"?


texts: I'm in a very complicated situation which requires the advice of a competent individual. Due to the various details I need to remain anonymous. Where can I get a qualified rabbinic authority who will agree to advise over the phone?


texts: Halachic Justifications for the Amshinover Rebbe

texts:
The current Amshinover Rebbe in Bayit Vegan, Jerusalem is known in the Jewish world as a man of great piety and for his great knowledge in Torah. He is also known to keep very different "Zmanim"- halachic times, he makes havdala during the week (the Halacha is to say it Motzei Shabbos), he davens Shacharis during the later parts of the day (permitted untill Chatzos-midday) , says Kiddush Levana during the day (it is said at night, when the moon is visable).

Undoubtedly, The Rebbe is a pious and saintly man who does not do these things wantonly, and he must have a Halachic justification. Is anyone familiar with any resource or arguments which may help to better understand The Rebbes practices?

Please make use of halachic sources and please refrain from making disparaging comments about the Rebbe


texts: Napping on Shabbos to stay up for Shavuos

texts:
This years Shavuos falls out on Motzei Shabbos. The minhag for many Jews is to stay up all night learning.

There is also a prohibition on Shabbos to prepare for after shabbos, this is called "Hachono".

May one nap on Shabbos to gain energy with the stated intention of staying up all night for Motzei Shabbos?


texts:
In Bamidbar (1,18) it says:

וְאֵ֨ת כָּל־הָעֵדָ֜ה הִקְהִ֗ילוּ בְּאֶחָד֙ לַחֹ֣דֶשׁ הַשֵּׁנִ֔י
וַיִּתְיַֽלְד֥וּ עַל־מִשְׁפְּחֹתָ֖ם לְבֵ֣ית אֲבֹתָ֑ם בְּמִסְפַּ֣ר
שֵׁמ֗וֹת מִבֶּ֨ן עֶשְׂרִ֥ים שָׁנָ֛ה וָמַ֖עְלָה לְגֻלְגְּלֹתָֽם׃

Translation (sefaria):

and on the first day of the second month they convoked the whole
community, who were registered by the clans of their ancestral
houses—the names of those aged twenty years and over being listed head
by head.

The pesukim proceed to say the numbers of each tribe, it starts with:

וַיִּהְי֤וּ בְנֵֽי־רְאוּבֵן֙ בְּכֹ֣ר יִשְׂרָאֵ֔ל תּוֹלְדֹתָ֥ם
לְמִשְׁפְּחֹתָ֖ם לְבֵ֣ית אֲבֹתָ֑ם בְּמִסְפַּ֤ר שֵׁמוֹת֙
לְגֻלְגְּלֹתָ֔ם כָּל־זָכָ֗ר מִבֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָמַ֔עְלָה
כֹּ֖ל יֹצֵ֥א צָבָֽא׃

Translation:

They totaled as follows: The descendants of Reuben, Israel’s
first-born, the registration of the clans of their ancestral house, as
listed by name, head by head, all males aged twenty years and over,
all who were able to bear arms.

The pesukim repeat the words "לְמִשְׁפְּחֹתָ֖ם לְבֵ֣ית אֲבֹתָ֑ם בְּמִסְפַּ֤ר שֵׁמוֹת֙ לְגֻלְגְּלֹתָ֔ם כָּל־זָכָ֗ר מִבֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָמַ֔עְלָה כֹּ֖ל יֹצֵ֥א צָבָֽא" for every tribe.
Why do the pesukim repeat these words?


texts: I noticed in several places in the text of the Rambam presented in Rav Nachum Rabinovitch's Yad Peshuta (e.g. in hilchoth nachaloth) that instead of the expected spelling/word "בריא" (a healthy person) he uses the word/spelling "בארי".  Is this an alternate spelling that existed in the medieval era that is present in the kitvei yad of the Rambam?


texts: Following the sin of Eve, in which she tried to 'poison' Adam spiritually with the fruit and she misled him, Why didn't Adam divorce her? Moreover, he intimated with her and bore two children?


texts: Should retroactive divorce (a la David & Batsheva) be reinstituted?

texts:
Almost all the commentaries on David and Batsheva's seeming indiscretion follow Rashi who points out during that time a retroactive divorce was given upon the husband leaving for war, therefore ensuring that if the husband nor his body return from war the widow will not be an aguna and will therefore be able to remarry.  The nature of a retroactive divorce ensures that if the husband does return from war no divorce took place.  (This is contrary to Rabbanu Tam who says that an outright divorce with a promise to remarry was given).

Should we all be giving/receiving these retroactive divorces today given the terrorist threat and the unfortunate situation of terror making it possible that our loved one may not return home to us?


texts: Must a couple get divorced if they have no children after 10 years?

texts: I recall learning, but am unsure of the source, that a couple who has been married for 10 years but has no children either should get divorced. What is the source and reason for this? Is it an obligation or just recommended as a praiseworthy thing? Does it matter if the husband already fulfilled the mitzvah of being fruitful and multiplying?


texts: Which Kosher Certifications are trusted by all?

texts:
There are many hechsheirim in today's world, but unfortunately, not everyone considers all of them to be on par with their standards. Nonetheless, I am assuming (and you may correct me if I'm wrong) that certain certifications are stringent enough to be considered acceptable by all.

What are examples of such certifying agencies?

(this has practical relevance for buying someone a gift, if you know they are stringent, but don't want to ask which certifications they accept)


texts:
Where on the Internet might it be possible to find a summary of the most important midrashim (aggadot) for each parshah in English? Something like The Midrash Says but online. Even less thorough, eg from a kiruv website, is fine, too.

Related: Is there any Mikras Gedolos in English?


texts: Is Baal Kore allowed to drink water in the middle of reading Megillas Esther?

texts: If the reader drinks water to lubricate his vocal cords in the middle of a megilla reading, is it considered an interruption that would require him to re-start at the beginning or is there no need to restart?


texts: Customs surrounding fasting when a sefer torah falls to the floor?

texts: Based on this question I would like to know what the earliest source for fasting when a sefer torah falls comes from? Is is true that if a person is in the room but turns away so as not to see it fall, that that person is not obligated to fast? Where does the oft quoted '40 days' come from (I would assume it is related to kabbalas hatorah, but I have no source)?


texts: Jewish calendar and the measured time of a year

texts:
I'm aware that the Hebrew calendar is lunar based, normally consisting of 12 lunar months and 354.37 days. I'm aware that, to keep the 3 festivals in sync with the seasons, an extra month is added every 2 to 3 calendar years. I am also aware that leap months were more informal back in the ancient days and based on observation, as opposed to being more structured and consistent like how it is now.

My question is: is it possible that, while there were still leap months every now and then, the common understanding of the time measurement of a year back in ancient Israel was simply 12 lunar months? For example, if I were to say "5 years from now" would that be interpreted as 5x12 lunar months or New Moons, or would leap months be considered in that measurement of time?

The reason why I'm asking this is because of Jeremiah's prophecy about the 70 year captivity. Some secular historians would say the captivity lasted from 605 BCE to 537 BCE. That would make 68 solar years, but that's 70 lunar years, or 841 lunar months. Maybe the Israelites at the time added an occasional leap month into their civil calendar, but maybe they also viewed a year as being twelve months. Thus, when Jeremiah prophesied that they would serve Babylon seventy years, they could've interpreted that to mean 70 lunar years. Is this a possibility?


texts: Standard engagement timeframe in modern Orthodox and Yishivish circles

texts: I am recently new to this shidduchim scene and I am wondering what standard engagement timeframes are for the out-of-town modern orthodox and Yishivish circles. Once a couple becomes engaged how long is it usually until the chupah? It would be useful to know what the standard timeframe both on the long and short sides of the spectrum are. Being someone who lives in a relatively small town (only 250 frum families) and did not grow up orthodox, this topic is relatively new to me.


texts:
I was hoping someone could point me in a more precise direction as to where the work Doros Rishonim (by Rav Yitzchak Issacc HaLevi) speaks about the opinion of some Bible scholars that Shmuel wrote/made up the Tanach. Perhaps we could find some sort of English translation or summary to go along with it?

Any help in this would be much appreciated!


texts:
There is a concept that rulers do not have free will concerning public affairs, based on the verse in Mishlei 21:1 'לב מלך ביד ה, the heart of a king is in the hand of Hashem (See commentary of the Malbim ibid).

Does this apply to many modern day head of state, who have checks and balances and non-absolute power?  Would it apply to congress, where a group of people are making decisions together?


texts: Is there a concept of "merit of the mothers"?

texts:
There is a familiar concept called zechus avos, that the merits of our forefathers can have an impact on later generations (see Shabbat 55a) or maaseh avos siman l'banim, which is roughly equivalent (see Ramban on Bereshis 12:6).

Does the equivalent concept exist for the imahot: Sarah, Rifka, Rachel and Leah?


texts: On one Shabbos, to accommodate a large number of guests from  another shul who follow a triennial Torah reading cycle, can we revert to the triennial cycle reading for that one Shabbos?


texts:
A followup to this question.

For those who do not say tachanun on the birth/death anniversary of Moshe Rabbeinu, how do they handle leap years? Do they not say tachanun on the seventh of both months Adar? Only the first? The second?

This question mentions the opinions about the general rule of Yahrzeits in the 2 Adars in a leap year but I don't know if these opinions are applied to what amounts to one opinion about the actual date and whether the month was a leap year or not -- for other views, see here.

Note -- this is not even Purim Koton Torah in Lesser Jest


texts:
I found out there's an app that gives money to charity depending on how much you run. You can choose between dozens of organizations that help stop hunger, help the homeless, cure cancer, provide vaccines to poor people, build schools, etc. I found this completely awesome and I'm totally going to use it; however, I don't know if this counts as Tzedakah because it's not me who's actually paying this, not even a cent comes from my pocket.

If you'd like to download it, it's called Charity Miles.


texts: What are some sefarim that go through the Chakirot of ש״ס?

texts: It would also help if the sefer demonstrates some foundations of the applications of those chakirot.


texts: How a couple lines in Alenu fit the pattern

texts:
It has been pointed out to me that the two halves of the "Alenu" prayer follow a pretty strict pattern. Each contains eight parallel couplets, followed by a Biblical quote. I broke it all down myself, but it is not clear to me exactly how lines 5 and 6 (bolded below) work: Is the pattern maintained? What is the correct breakdown?

עָלֵינוּ לְשַבֵחַ לַאֲדוֹן הַכל ---- לָתֵת גְדֻלָה לְיוֹצֵר בְרֵאשִית
שֶלא עָשָנוּ כְגוֹיֵי הָאֲרָצוֹת ---- וְלא שָמָנוּ כְמִשְפְחוֹת הָאֲדָמָה
שֶלא שָם חֶלְקֵנוּ כָהֶם ---- וְגוֹרָלֵנוּ כְכָל הֲמוֹנָם
שֶהֵם מִשְתַחֲוִים לְהֶבֶל וָרִיק ---- וּמִתְפַלְלִים אֶל קֵל לא יוֹשִיעַ
וַאֲנַחְנוּ כּורְעִים וּמִשְתַחֲוִים וּמודִים לִפְנֵי מֶלֶךְ מַלְכֵי הַמְלָכִים הַקָדוֹשׁ בָרוּךְ הוּא
שֶהוּא נוֹטֶה שָמַיִם ---- וְיסֵד אָרֶץ
וּמוֹשַב יְקָרוֹ בַשָמַיִם מִמַעַל ---- וּשְכִינַת עֻזּוֹ בְגָבְהֵי מְרוֹמִים
הוּא אֱלקֵינוּ אֵין עוֹד ---- אֱמֶת מַלְכֵנוּ אֶפֶס זוּלָתוֹ
כַכָתוּב בְּתורָתו: וְיָדַעְתָ הַיּוֹם וַהֲשֵבתָ אֶל לְבָבֶךָ כִי ה' הוּא הָאֱלקִים בַשָמַיִם מִמַעַל וְעַל הָאָרֶץ מִתָחַת אֵין עוֹד:
וְעַל כֵן נְקַוֶה לָךְ ה' אֱלקֵינוּ ---- לִרְאוֹת מְהֵרָה בְתִפְאֶרֶת עֻזָךְ
לְהַעֲבִיר גִלּוּלִים מִן הָאָרֶץ ---- וְהָאֱלִילִים כָרוֹת יִכָרֵתוּן
לְתַקֵן עוֹלָם בְמַלְכוּת שַקַי ---- וְכָל-בְנֵי בָשָר יִקְרְאוּ בִשְמֶךָ
לְהַפְנוֹת אֵלֶיךָ כָל רִשְעֵי אָרֶץ ---- יַכִירוּ וְיֵדְעוּ כָל יוֹשְבֵי תֵבֵל
כִי לְךָ תִכְרַע כָל בֶרֶךְ ---- תִשָבַע כָל לָשׁוֹן
לְפָנֶיךָ ה' אֱלקֵינוּ יִכְרְעוּ וְיִפלוּ ---- וְלִכְבוֹד שִמְךָ יְקָר יִתֵנוּ
וִיקַבְלוּ כֻלָם אֶת על מַלְכוּתֶךָ ---- וְתִמְלךְ עֲלֵיהֶם מְהֵרָה לְעוֹלָם וָעֶד
כִי הַמַלְכוּת שֶלְךָ הִיא ---- וּלְעוֹלְמֵי עַד תִמְלךְ בְכָבוֹד
כַכָתוּב בְּתורָתֶךָ: ה' יִמְלךְ לְעוֹלָם וָעֶד
וְנֶאֱמַר: וְהָיָה ה' לְמֶלֶךְ עַל כָל הָאָרֶץ בַיּוֹם הַהוּא יִהְיֶה ה' אֶחָד וּשְמוֹ אֶחָד:

My apologies about formatting. There are some slight variations in version (aside from the major one), but I don't think the more minor ones affect this concern.
Secondarily, why is this prayer never printed this way in sidurim?


texts: How old was Eisav when he fell into bad ways?

texts:
Rashi on Bereishis 25:30 states that Hashem shortened Avraham's life by 5 years (180->175) in order that he shouldn't see Eisav, his grandson acting wickedly ('Tarbut Ra-ah').

  And on that day, Abraham died, lest he see Esau, his grandson, falling
  into bad ways, for that would not be the “good old age” that the Holy
  One, blessed be He, had promised him. Therefore, the Holy One, blessed
  be He, shortened his life by five years, for Isaac lived one hundred
  and eighty years, and this one (Abraham) [lived] one hundred and
  seventy-five years

However, Rashi states on Bereishis 25:27 states that from the age of 13 it was clear that Eisav went into bad ways

  And the youths grew up, and Esau was: As long as they were small, they
  were not recognizable through their deeds, and no one scrutinized them
  to determine their characters. As soon as they became thirteen years
  **old, this one parted to the houses of study, and that one parted to
  idol worship. — [From Gen. Rabbah 63:10; Tanchuma, Ki Theze 4]

So how old were Yaakov and Eisav when Avraham passed away? 15 !!

(Avraham was 100 when Yitchak was born,Yitzchak was 60 when Yaakov and Eisav were born...100+60+15 =175)

So did Eisav behave wickedly at the age of 13 or 15?


texts: How do we do Shabbat Hagadol Drasha at home

texts:
Because of the Corona virus synagogues are closed this week Tzav 5780 which is Shabbat Hagadol, we will not be able to fulfill the custom of a Shabbat Hagadol Drasha (sermon) according to the usual way. What is the correct way to fulfill the custom in this situation?
(Discussion of sources would improve an answer)


texts: Can a Jew go to a microbrewery or whiskey / rum distillery?

texts:
This M.Y. answer discusses various opinions regarding drinking in a bar.

The Long Island area, among other areas in the U.S., has several interesting micro - breweries as well as a few distilleries. A Jew would like to try sampling some newly crafted seasonal beers or a new single malt before he buys it in a store.

My question, here, is an extension of the other one. May a Jew go to a microbrewery or a whiskey / rum etc. distillery where there is a tasting room? It is not a bar / restaurant type setting (FYI, some microbreweries do serve food, so I'm not including those) but rather more of a tourist attraction, generally. However, some of the tasting rooms are a somewhat "relaxed" setting with chairs / lounges or stools and the crowd is usually majority non-Jews.

Assuming that there are no kashrut problems, is there any problem with a Jew going to one of these places and tasting some samples? (S/he will not get drunk, as s/he'll be driving and s/he's a responsible person.)


texts: How long are brachot applicable to a given food?

texts:
If I start, say, drinking a bottled drink or eating chips from a bag, then later (in the day, in the week) continue to eat from it, do I need to make a new brocha? If so, how long can the pause be before a new brocha is needed?

Assume I am either eating in the same place, or specifically had in mind that I would be moving when I made my brocha.


texts: Joining in with the few last words read by the Baal Koreh. Why?

texts:
I observe people in the synagogue who join in with the few last words read by the Baal Koreh for each section of the reading.

Do they achieve anything positive by this?

Is this a relic of some earlier and better practice maybe?

related: Saying stuff out loud with baal koreh


texts:
Rav Samson Raphael Hirsch writes in his commentary to Tehillim (72:11) that Hebrew shows the essence of each item. For instance, "כסא" defines and reveals the essence of something designed to sit on, while the word "chair" is arbitrarily created. Are there early sources in the Rishonim which discuss this fundamental concept?
(There is a slight allusion to this idea in Rashi Bereishis (2:19) regarding Adam naming all the animals, but I'm looking for Rishonim who discuss the power of lashon hakodesh to define the essence of an item.)


texts: Why is Yehoshafat called the King of Yisrael in Divrei Hayamim?

texts:
In Divrei Hayamim 2:21:2 it says:

"He had brothers, sons of Jehoshaphat: Azariah, Jehiel, Zechariah, Azariahu, Michael, and Shephatiah; all these were sons of King Jehoshaphat of Israel.

But Yehoshafat was King of Yehudah! Why is he called here King of Yisrael?


texts: Why are SA OC 61:22 and 61:23 in that order?

texts:
Shulchan Aruch, Orach Chayim 61:20–1, dicattes that, when reading "Sh'ma", one must put a space between words that are in danger of being run together.

In the following paragraph, :22, it says "One must be careful about this matter in p'suke d'zimra and prayer also." (The Rama there extends it to reading Tanach aloud, incidentally.)

And then, in :23, the SA adds two more rules: to distinguish sh'va nach from na and a letter with a dagesh from one without.

Why does the broadening principle of :22 (seemingly) apply to :20–1 and not to :23?


texts: Did Jews at the time of the Bavli refer to God as *allah*? A question on Berakhot 56b

texts:
In Berakhot 56b, two different reasons are brought as to why seeing a camel in one's dream is a sign of being spared from death. Both reasons are scriptural verses:

Rabbi Hama bar Rabbi Hanina quotes Genesis 46:4, "אנכי ארד עמך מצרימה ואנכי אעלך גם עלה";

Rabbi Nahman bar Yitzhak cites 2 Samuel 12:14, "גם ה' העביר חטאתך לא תמות".

As to why the first of these verses alludes to camels, Rashi states that גם עלה is close to the notarikon for camel (גמל), but offers no explanation for the second verse. We could assume that the reason is the same, but only if Nahman bar Yitzhak is pronouncing God's name as (something like) allah.

This is a pre-Islamic text, and I know of no evidence for Jews pronouncing God's name in this way at such a time, but without it the relationship between 2 Samuel 12:14 and camels is pretty hard to establish.

Is it possible that Rabbi Nahman bar Yitzhak is making his drosh solely on the basis of the word גם? Or is it possible that his pronunciation of God's name allows for the missing /lamed/?


texts:
The תִּנְשָֽׁמֶת is mentioned twice regarding non-kosher animals.

In Leviticus 11:18, among the non-kosher birds:

וְאֶת־הַתִּנְשֶׁ֥מֶת וְאֶת־הַקָּאָ֖ת וְאֶת־הָרָחָֽם׃

In Leviticus 11:30. among the non-kosher "swarming" ground animals:

וְהָאֲנָקָ֥ה וְהַכֹּ֖חַ וְהַלְּטָאָ֑ה וְהַחֹ֖מֶט וְהַתִּנְשָֽׁמֶת׃

So, which / what is it? Is it a bird or insect, mammal or what?


texts:
Esther 9:25

... ישוב מחשבתו הרעה

(Esther requests that Achashverush should) return (Haman's) bad computer.

What was bad about his computer? Did it not have enough RAM? Was the hard drive running slow? What technical hardware or software problems made it "bad"?

Why did Esther want a bad computer? Was she a techno-geek that she wanted to fix / upgrade it?

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


texts:
If today's semicha is only an "echo" of the true semicha which ceased with the loss of the sanhedrin then

Why do we still give it?
Why isn't it gneivas daas (the assumption is that people who have contemporary semicha are not 'Rabbis' but rather something more akin to a "chacham")
What are the practical differences between the two?


texts: Why when washing for bread do we splash twice?

texts: Is there any particular reason the procedure for washing hands for bread includes pouring the water twice on each hand? Isn't once enough?


texts:
I was recently on a Lubavitch dating site in which the following profile question was asked:

Hiskashrus (select all that apply):
__ 770
__ Igros
__ Ohel

Is this question asking how you prefer to get advice from the Rebbe? I guess "770" would be going to the original shul (the one that is now Meshichist [?]); "Igros" would be seeking answers by opening to ~random pages in the Igros Kodesh; and "Ohel" would be visiting the ohel and maybe leaving kvitlach.

Is this correct?

Is there anything else involved in "770," for example?

What are the implications (re: Chabad subgroup, etc.) of each option?


texts: Does Chinese ancestor worship have the full status of idolotry?

texts:
In the front of a Chinese restaurant they have a small shrine - a succah less than a foot tall. Placed before it is a bowl of rice with vertical chopsticks and a plate of oranges. There is no idol inside it, rather there is an inscribed tablet. This is a method of sending provisions to an ancestor rather than paying homage to a god.

Do the items have the same prohibitions of a equivalent items snatched from an altar to Baal Peor?


texts:
For the purposes of this discussion, let's assume that unflavored coffee with milk is kosher everywhere you go. (Related MY question)

Are Coolatas (from Dunkin Donuts) included in this?

A friend of mine went to a Dunkin Donuts and bought a Coolata, and a different friend asked him, with a look of amazement on his face, "You mean you can buy  Coolata's at trief Dunkin Donuts!?"

Thought I'd ask if any kashrus organizations wrote anything on the topic.


texts:
The first paragraph of the kaddish includes these words: "let His kingship be established in your lifetime and in your days..."

The question is, to whom is this part of the kaddish addressed?  Why does it not say "in our lifetime and in our days"?


texts: Amen between Hashkiveinu and Yir'u Eineinu in maariv

texts:
Based on Brachot 45b and Yerushalmi Brachot 5:4/40b, many communities have the custom of saying amen after several of their own brachot. One of the places where some add amen is at the end of the brachot after shema. In the evening, the series of brachot after shema consist of emet v'emuna אמת ואמונה (ending in ga'al yisrael גאל ישראל), hashkiveinu השכיבנו, and yir'u eineinu יראו עיננו (although some omit the latter, and some combine the last two into one bracha).

From what I understand, the amen must come at the end of the series of brachot (see Mishneh Torah Tefillah 1:16–18, Rashi, Rosh, Rabbeinu Yonah, etc on the gemara). Thus, one would expect this amen to come at the end of yir'u eineinu. However, in Minhag Roma as practiced now in Israel (see here, p 110 of the PDF, p 96 on the page), the amen comes at the end of hashkiveinu! Perhaps the intention is to separate between the Talmudic brachot (ga'al yisrael and hashkiveinu) and the Geonic bracha of yir'u eineinu, just like amen after boneh yerushalayim separates the Biblical brachot from the Rabbinic bracha in birkat hamazon?

I'm interested in literature on this point, and whether my guess is correct. In particular, I'm interested in discussions of whether to place amen after hashkiveinu or after yir'u eineinu, in contexts where both brachot are said independently (so, not where the latter is omitted or where it's combined with hashkiveinu, and not where amen is omitted entirely).


texts: What is the source for lighting a candle on the anniversary of someone's death (yartzeit candle)? What are the sources for lighting such a candle on other days such as Yom Kippur, Yom Tov etc?


texts: The earlier an idea in the Torah is presented, the more primary it is

texts:
I remember hearing or reading once that ideas/lessons taught early on in the Torah (she'biksav), say in Be'reishis, are more primary ideas than those that are presented later on.

My question is, does anyone have a source for this idea?
(It might have been said in the name of Rav Tzadok HaKohen, I don't remember.)


texts: Is it mentioned in the Talmud that Moses time traveled into the distant future?


texts: Source for "Bein Ish L'Ishto" in Nusach Ari

texts:
After the morning bracha on the torah, we say "אלו דברים שאין להם שיעור".  The source for this text is a combination of the first mishna of Peah, and some additions from the bottom of Shabbat 127a.

I recently noticed that in Nusach Ari, there's a further addition made:

והבאת שלום בין אדם לחברו  ובין איש לאשתו

I was wondering if anyone knows the original source for adding these words, or if there is any rabbinic authority on why it was deemed necessary to add them.


texts: Why did Ya'akov work for Lavan for so long?

texts: I'm having a bit of trouble understanding Or Hachaim's explanation on Breishit 29:18. Usually Jewish slaves work for only 6 years. Yet, Ya'akov offers to work for Lavan for 7 years as payment for marrying Rachel. Ohr Hachaim says that there is a "secret" behind the number 7. Despite that, esp. if Ya'akov had already suspected that Lavan was not trustworthy, why did he offer his work for so many years? (I may be missing something in Ohr Hachaim's explanation that would answer this.)


texts: Why don’t Sheretzs made into a Streimel convey tumah?

texts:
The body of a sheretz conveys impurity. The translations of the animals that count as Sheratzim (listed in Parashat Shemini) often include weasels or ferrets as well as rats, insects, and lizards.

Streimels (and fur coats) are often made from furry weasel like animals (martens, ferrets, raccoons, muskrats).

Why don't the wearers of these furs and pelts become impure from handling the bodies of sheratzim? Does it matter if the hat still has the animals' head attached?


texts: What did Moses possess that caused the Jews to make the Golden Calf?

texts:
וַיֹּאמְר֤וּ אֵלָיו֙ ק֣וּם ׀ עֲשֵׂה־לָ֣נוּ אֱלֹהִ֗ים אֲשֶׁ֤ר יֵֽלְכוּ֙
לְפָנֵ֔ינוּ כִּי־זֶ֣ה ׀ מֹשֶׁ֣ה הָאִ֗ישׁ אֲשֶׁ֤ר הֶֽעֱלָ֙נוּ֙ מֵאֶ֣רֶץ
מִצְרַ֔יִם לֹ֥א יָדַ֖עְנוּ מֶה־הָ֥יָה לֽוֹ׃
They said to Aaron, "Arise and make us a god, because this man, Moses,
whom we raised from Egypt, we don't know what he had."

It seems that Moses may have possessed something that he never told the people about. That lack of knowledge caused them to ask Aaron to make a Golden Calf. What was it that Moses possessed, and why did he hide this info from everyone?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: How do Hassidic Jews maintain marital peace?

texts:
The Rema writes in Yoreh De'ah 185:3

מי שרוצה להחמיר על עצמו, שלא להאמין לה, מדת חסידות הוא
One who wants to be stringent on himself and not trust his wife, this is characteristic of Hassidim.

Do Hassidic Jews have some way to compensate for the marital stress that probably results from the husbands not trusting their wives?

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


texts: Kohen removing watch and cufflinks before performing the Priestly Blessing

texts:
My late father told me to take off my watch and cufflinks before going up to perform the Priestly Blessing. I did not ask him why.

Two possible reasons suggest themselves:

To avoid diverting the attention of the congregation (either a
holdover from when the hands were outside the tallis or even when the
hands are under the tallis)
or to prevent the watch getting wet.

Questions:

Has anyone heard of this practice?
Is there a better reason than the ones I suggested above?


texts: Ma'ase Merkava inside Rambam's 'The Basics of the Torah'

texts:
Rambam Yesodey HaTorah 2 wrote:

  "דְּבָרִים אֵלּוּ שֶׁאָמַרְנוּ בְּעִנְיָן זֶה בִּשְׁנֵי פְּרָקִים אֵלּוּ כְּמוֹ טִפָּה מִן הַיָּם הֵם מִמַּה שֶּׁצָּרִיךְ לְבָאֵר בְּעִנְיָן זֶה.
  וּבֵאוּר כָּל הָעִקָּרִים שֶׁבִּשְׁנֵי פְּרָקִים אֵלּוּ הוּא הַנִּקְרָא מַעֲשֵׂה מֶרְכָּבָה: "

  "These matters we spoke of on this subject in these two chapters, are but a drop in the ocean of what it ought to be expounded in this subject; and the exposition of all the principles in these two chapters, are known as the Works of the Chariot.

Maase Merkava as I understand it, is a very deep Kabbalistic topic.

Why does Rambam include it in "the Basics of Torah"?

Also do we have any easy commentaries in English online to these first chapters of Hilchot Yesodei HaTorah of The Rambam?