texts:
In trying to come up with an answer to this question, I became aware that the angel Gavriel plays a common role in several aggados and midrashim. Not only in the midrash with Moshe and the burning coal (in the linked question), but also in an earlier midrash regarding Gavriel hitting Moshe so that he would cry to elicit sympathy from Pharaoh's daughter, and an aggada regarding Esther pointing originally to Achashverosh until Gavriel pushes her hand to point to Haman instead when she says "איש צר ואויב". I'm sure he plays a similar role in other aggados that I do not know or cannot recall.

This prompts the question: Why is Gavriel the one featured in these aggados manipulating the acts of humans? Again, following the assumption that these aggados are metaphorical, what is it that Gavriel represents?


texts: Picking up on some of the discussions recently, which religions are Avodah Zarah and why?  How does that translate into our relationships with them?


texts: Are the claims of this rabbi regarding the Messiah considered credible by Jews

texts:
So, I just saw a news article purporting that Rabbi Yaakov Zissholtz, labelled by the article as Israel's "top rabbi", claims to know members of the Thirty Six Tzaddikim as well as the Messiah, and that he claims the Messiah will be revealed shortly.

This seems dubious to me, but I'm not Jewish. What I want to know is if this guy and his claims are considered credible by the typical Jewish person. Is he a crank running some minor cult-like sub-group, or is he actually a high-ranking rabbi who is widely respected by a major denomination of Jews? To use an allegory, is he more like Jim Jones or the Pope?

Moving on from the man himself, have his claims garnered any significant backlash or criticism, or are they widely accepted among practicing Jews?


texts:
I am looking for a Shiur that is straightforward Gamara Rashi ONLY on gamara megilla.
I have tried YU Torah, Shas illuminated and kolhalashon. I have not yet found anything that is English and only rashi.
I am working on my rashi skill and don’t want other commentaries.


texts:
Background: Among the things one may not move on Shabbat (Muktzah) is a utensil which is primarily used for a forbidden activity on Shabbat (a classic example is a hammer). This is called a "Keli Shemalchto Leisur".

One may use such a utensil to perform a permissible act on Shabbat (e.g. use said hammer to crack nuts). (This is called Lesorech Gufo) -- see here.

What is the Halacha regarding using a flashlight that was lit before Shabbat i.e. for reading? It would seem to be allowed since it is Keli Shemalchto Leisur (an item normally used for forbidden acts) used Lesorech Gufo (for itself) which is allowed (Shulhan Aruch 308)?

(I understand Minhat Shelomo Siman 14 may have something to say on this but haven't read it. A summary of that or any other source will be most welcome.)


texts: The gemora in Pesachim 118a says "קשין מזונותיו של אדם כקריעת ים סוף", and there is a similar expression in Sota 2a and Sanhedrin 22a "קשה לזווגן כקריעת ים סוף". What exactly was difficult about Kriyas Yam Suf? Who was it difficult for? Us? Hashem? Can something really be difficult for Hashem?


texts: The Torah prohibits, generally, the infliction of a wound on yourself or someone else.  See Lev. 19:28.  The obvious exception is the commandment to perform a bris millah (circumcision) on a male convert or eight-day-old Jewish male.  But from where do we find a justification to pierce a girl's ear or nose?  I know that, in Rivka, we have precedent for piercings, but how is that justified against the commandment?


texts: Why wasn't there a Levite among the 12 meraglim?

texts: There was a representative, a leader, from each tribe. Why wasn't there a Levite presence among the 12 meraglim? Does it have something to do with the fact that the Levites have no dedicated territories?


texts: As a follow up to What was the formulation of the Bracha about Yerushalayim in the times of the Temple? - In what time period did we start praying Shemona Esrei? (sources)


texts: Can someone keep something he borrowed from an owner or place that no longer exists?

texts:
Let's say, while cleaning house clutter, someone discovered an old library book (borrowed, say 35 years ago) from a library that no longer exists. Can he keep the book?

Assume that there are no heirs or other take-over companies / orgs. that can be located. Heirs MAY exist, but you have no way to find out. Similar idea with the library. Perhaps, there is a parent library that took over but after a viable investigation, you couldn't discover what or where it is.

Updated based on comments

There is a discussion regarding the concept of Yi'ush, meaning if the owner has given up hope of getting his item back, it is considered "ownerless" and the finder may keep it.

To consider in your answer - Would the principles of yi'ush apply in, say, the case of a library book borrowed so long ago that by now, had the library existed, no one would recall the book was borrowed (the loan pre-dates computer databases in libraries. They were still using index card catalogs!) and since the library doesn't exist, now, technically, there is no "owner".

(Above is an example. Answers should be general to similar situations.)


texts: How did Moses know he'll spend 40 days at the mountain?

texts:
As we all know the Golden Calf started with Moses coming up the mountain to learn with Hashem (Ex 24,17):

וַיֹּאמֶר ה' אֶל־מֹשֶׁה עֲלֵה אֵלַי הָהָרָה וֶהְיֵה־שָׁם וְאֶתְּנָה לְךָ אֶת־לֻחֹת הָאֶבֶן וְהַתּוֹרָה וְהַמִּצְוָה אֲשֶׁר כָּתַבְתִּי לְהוֹרֹתָם׃ וַיָּקָם מֹשֶׁה וִיהוֹשֻׁעַ מְשָׁרְתוֹ וַיַּעַל מֹשֶׁה אֶל־הַר הָאֱלֹהִים׃ ...
וַיָּבֹא מֹשֶׁה בְּתוֹךְ הֶעָנָן וַיַּעַל אֶל־הָהָר וַיְהִי מֹשֶׁה בָּהָר אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה׃

Two Parshios later Rashi (where did he learn it from?) claims Moses told everybody he'll be back after 40 days:

כִּי כְּשֶׁעָלָה מֹשֶׁה לָהָר אָמַר לָהֶם לְסוֹף אַרְבָּעִים יוֹם אֲנִי בָא בְּתוֹךְ שֵׁשׁ שָׁעוֹת

How did he know he will return in exactly 40 days?


texts: At what point are people responsible to keep a new Rabbinic holiday?

texts:
When a new Rabbinic holiday is instituted, such as Chanukah, it naturally took time for Jewish people in far away lands to learn of the new holiday, it's rules and mitzvot. It may also have taken time to confirm that the news was in fact valid and reliable.

I would like to understand if there was any sort of 'grace' period for establishing a new Rabbinic holiday or if all such holidays went into effect immediately and were binding right away.


texts: Do sociopaths/psychopaths lack "דעת" of Good and Evil?

texts: As YeZ points out in this answer, "daat" is the Knowledge of Good and Evil. Do sociopaths and/or psychopaths lack the דעת of the distinction between good and evil?


texts: Why Torah Study and Mussar Study are brought in different places in Mishnah Berurah

texts:
The Mishnah Berurah 155 in volume 2 discusses which parts of Torah a yeshiva student and a layman should study/ learn:

  "ללמוד - חייב אדם ללמוד בכל יום תורה שבכתב שהוא תנ"ך ומשנה וגמרא ופוסקים ובעלי בתים שאינם לומדים רק ג' או ד' שעות ביום לא ילמדו בגמרא לחוד דבזה אינו יוצא אלא צריך שילמוד דוקא גם ספרי פוסקים כל אחד כפי השגתו [שו"ע יו"ד וש"ך שם]: "

In volume 1 it discusses the importance of learning mussar every day:

  "וצריך האדם לקבוע לו עת ללמוד ספרי מוסר בכל יום ויום, אם מעט ואם הרבה, כי הגדול מחבירו יצרו גדול הימנו. ותבלין היצר הרע הוא תוכחת מאמרי חז"ל. "

Why does Mishnah Berurah put the emphasis of learning mussar in volume 1 and discuss Torah study in volume 2, rather than discussing learning mussar in volume 2?


texts: Is there any symbolism or other explanation as to why there were specifically eight kings of Edom who ruled before any king in Yisrael did, like it says in Bereshis 36 (31-39)?


texts: Who were the original users of Ktav Ashuri?

texts:
According to one opinion found in the Talmud Sanhedrin 22a ktav ashuri was brought up from the first exile, assumedly adopted from Babylonian sources.

Who exactly was using this alphabet? Do we have archeological examples of these letters used by non-Jewish, non-Hebrew writers in Babylon?


texts: Difference between men and women regarding drinking water before the day kidush

texts:
In Chukas Hanoshim of the Ben Ish Hai chapter 43 (below) he writes that women cannot drink anything on Shabbos morning until kidush, but men can drink water before shachris.

What might be his source/reasoning?
Does anyone argue with his decision?


texts: Learning Hilchos Chalev and Seder Kodshim as segulah for Refuah

texts:
A friend of mine was recently in Eretz Yisrael. When he was here he visited many Gedolim to get brachas for his son who was born with a number of birth defects. He was by R' Chaim Kanevsky to a get a bracha and asked for eitzas in the matter. Among the things R' Chaim told him to do is learn a mesecta from Seder Kodshim (he said Zevachim b'frat) and to learn Hilchos Chalev (Yoreh De'ah Siman 64.)

If it would have been said by anyone else (A Chassidishe Rebbe, a Makubel, etc.) I wouldn't have been so interested to know why davka these 2 things. But since R' Chaim said it it's a bit more interesting. Perhaps there is some "makor" to this that the limud of these 2 things is a segulah for refuah?


texts: What problems are faced by children born out of wedlock?

texts:
I was previously under the impression that, since a man may acquire a woman with sexual intercourse (cf: Mishna, Qiddushin 1:1), if a couple have a son but no ketubah, the child still inherits his father's property. See, for example, the mishna in Ketubot 4:9, which stipulates that sons inherit whether that detail is included in the ketubah or not. Recently, however, I learnt a mishna that appears to imply the opposite: that sons born out of wedlock face some manner of "damage", even though the identity of their father is known.

My question concerns whether or not I am learning this material properly: does the term that I have translated as "damage" (פגם) refer to their inability to collect on their father's inheritance? If not, might it be referring to the notion that it is somehow socially damaging to suggest that somebody was born outside wedlock? Why would it be an insult if their parents were living together at the time of their conception?

The mishna in question, together with the relevant peirushim, is as follows:

  בית שמאי אומרים: פוטר אדם את אשתו בגט ישן ובית הלל אוסרין. איזהו גט
  ישן? כל שנתיחד עמה אחר שכתבו לה

  The school of Shammai says that a man may divorce his wife with an old
  document, but the school of Hillel forbids it. What is an old
  document? Any [situation] in which he was secluded with her after
  writing it.

  Gittin 8:4

As R' Menachem Meiri points out, the mishna is speaking of a document (a get, as it is colloquially known) that was both written and signed on the day in question, but which was not given to her until a period of time had elapsed. The reasoning for prohibiting such a document is explained by Rav Ovadiah of Bertinoro (based on the gemara in Gittin 79b) as follows:

  גזירה שמא יאמרו גטה קודם לבנה שמא ישהה את הגט שנה או שנתים בין כתיבה
  לנתינה ויהיו לה בנים ממנו בתוך זמן ואח"כ יגרשנה בו וכשיראו זמן הגט
  קודם ללידת הבן יהיו סבורים שנתן לה גט משעת כתיבה והוי פגם שיאמרו מן
  הפנויה נולד

  [This is an] enactment, lest people suspect that the document precedes
  [the birth of] her son. Should there be a period of one or two years
  between the writing [and signing - Meiri] of the document and its
  being given, and should she have children to him within that time, and
  should he divorce her with that document afterwards, then when people
  see that the document predates the birth of her son they will think
  that he gave her the document at the time of its composition, and
  there will be damage - for they will say that he [her son]
  was born of an unmarried woman.

  Bartinura, ibid.

(The full quote from Rav Ovadia includes the words "ב"ש סברי לא אמרינן" at the beginning, noting that the school of Shammai permit an old document because they don't hold by this enactment.)


texts: I remember reading a quote, attributed to the Talmud, that essentially says "everybody steals".  I doubt it's genuine, and if it is, it's probably heavily qualified, but I thought I'd ask: Does this quote ring a bell?


texts: Was Caleb a foreigner, even though he represented the tribe of Judah (Numbers 13:6) and was one of the first judges of Israel (Judges 1)?  In Numbers 32:12 and Joshua 14:14 we read that Caleb is the son of Jephunneh the Kenizzite.  And in Genesis 15:19 we read that the Kenizzites were some of the original inhabitants of the land promised to Abraham.  Also, the name "Caleb" means "dog," a term used for foreigners (according to the BDB Hebrew lexicon).


texts: Food that became prohibited because of a fly, then was separated into 3 new parts, nullified?

texts:
There was a pot of soup that a fly fell into it. The fly was not located and therefore the whole soup became prohibited. Even though the soup might have 60 parts against the fly, still since the fly is an entity in and of itself it is not nullified in the soup even if there would be a 1000 parts against it (Shulchan Aruch Yore dea 100,1).

The soup by mistake was then served into 3 (or more) separate bowls. Could we then say in such a situation that the soup is now permitted to eat as when looking at these three separate bowls we could say that the fly is in one of the bowls, however that it becomes nullified in the other bowls (the majority - 1 in 2 - bittul b'rov)

I am in doubt because once the pot of soup was prohibited to begin with it might remain prohibited even when divided out into 3 bowls. Or perhaps now it would become nullified.

What is the Halacha and what is proof for this?


texts: What would have been the Godly way to address the rape of Dinah?

texts:
Why were Shimon and Levi the ones to hear about Dinah's rape and not Yaakov?
Where does it mention Yaakov's actual emotive state?
And finally, what would the Torah have mandated to have done in such a case as the person committing the crime being a gentile?

I know all of this was before Matan Torah but since so many instances in Yaakov's life were in symmetry with Torah, this seems completely out of the ball-park and into a sphere of evil.


texts:
Proverbs 10:7 states, "The name of the wicked shall rot." In the Talmud (Yoma 38b) Rabbi Elazar comments on this by saying, "It means that decay will spread on their names, meaning that we do not call others by their names, and the name will sink into oblivion."
I would have thought that Korach's name would be such a name, yet a parshat is named after him.  I understand that a parshat takes its name from something found in the first line or so.  So why wasn't  Parshat Korach worded differently such that Korach's name did not appear in the first line or two; that way the parhat could have been given a different name. Why was a parshat named after Korach?


texts: Do I need to kasher the grill I used to kasher my liver?

texts: I was looking at meat at the local butcher-shop and noticed that the packaged liver (un-kashered) mentioned that it could be cooked on a grill. However, I have always heard that liver needs its own kli (vessel), due to the excess amount of blood involved. If I use the grill, do I need to kasher the grate?


texts: Who gave Yaakov permission to remove the rock from the well?

texts:
The Torah tells us that the well in Charan had a rock covering it that was so heavy that it required all the shepherds to remove it.

After they were done they returned the rock.

It would seem that they were guarding the well that nobody used the water unless everybody was there, to ensure fair use.

How then did Yaakov remove the rock and water Lavan's sheep? Who gave him permission to use the water and to remove the rock before everybody had gathered?


texts: If someone has an appointment, and arranges for a babysitter to come to watch his/her children while he/she goes to the appointment, and the babysitter doesn't show up, so the parent misses the appointment, and needs to book and pay for a new appointment, is the babysitter liable to pay for the missed appointment? Sources please.


texts:
I'm planning to go to Israel for the first time, b"h, in just over a month. I'll be going on an organized trip and then I hope to stay until after tisha b'av. What halachot do I need to know about? (I know that there's kri'ah when seeing the kotel for the first time. I know that there's something about being careful with truma and maser, but I'm unclear of the specifics.

What halachot does an American traveling to Israel have to be made aware of?


texts: Why Kaddish for a parent is said for eleven months?

texts:
This answer cites a source which explains that Kaddish for a parent is customarily not said for 12 months so as not to imply a parent's status as that of "wicked."

Not wanting to label a parent wicked might justify not filling out the full twelve month period, but it does not explain why, specifically, we stop at 11 months. Is there something independently significant about 11 months that makes it an appropriate minimum time for which to say Kaddish? Couldn't we say it for 11 months and 29 days (or any other time under 12 months)?

Is the soul of the "not wicked" judged for only 11 months giving that time relevance? If the soul is "under divine judgment" for the full time, wouldn't it benefit the soul for us to continue saying Kaddish until right before the label of "wicked" would be applied -- 12 months?


texts: What on earth does חס ושלום mean literally, or what is its etymology? Why do people use that phrase in particular to "ward off" bad things? (That last part of the question is not asking whether saying חס ושלום works; nor is it asking what saying חס ושלום is supposed to accomplish. All I'm asking here is why this phrase in particular is used.)


texts: How long does a vow made "until it will be Shavuos" last?

texts:
The mishnah in Nedarim 8:3 gives the following general rule:

This is the rule: Anything that has a set time and he says, "until it
reaches that time," he is forbidden until that time. If he says,
"until it will be," he is forbidden until it passes. And anything that
does not have a set time, whether he says "until it will be" or
whether he says "until it reaches," he is only forbidden until it
arrives.
זֶה הַכְּלָל, כֹּל שֶׁזְּמַנּוֹ קָבוּעַ וְאָמַר עַד שֶׁיַּגִּיעַ, אָסוּר עַד שֶׁיַּגִּיּעַ. אָמַר עַד שֶׁיְּהֵא, אָסוּר עַד שֶׁיֵּצֵא. וְכֹל שֶׁאֵין זְמַנּוֹ קָבוּעַ, בֵּין אָמַר עַד שֶׁיְּהֵא, בֵּין אָמַר עַד שֶׁיַּגִּיעַ, אֵינוֹ אָסוּר אֶלָּא עַד שֶׁיַּגִּיעַ:

Shavuos doesn't have a fixed date, both because "in the times of Kiddush HaChodesh it could come out as early as 5 Sivan and as late as 7 Sivan," and because depending on factors such as crossing the date line, one person's Shavuos can be on a different day as someone else's (don't have a source, it's just what my rabbi has said).
How does this work in the context of a neder?  Is Shavuos considered a "set time" for this purpose?


texts: According to Judaism, how is God's promise to bless all nations through Abraham fulfilled?

texts:
I am a Christian and a gentile. Could you please help me understand how the promise of God that appears in Genesis 12:3 to bless non-Jews is viewed both currently and historically in Jewish circles.

I do understand this to mean the material blessings that have come to mankind because of the Jewish community, for there are cultures who have been materially well off even without hearing the name of Abraham.


texts: Can one adjust a socket timer (picture below) on Shabbat to keep one's hotplate or lamp on for longer, etc?


texts: The custom of putting the first snow on forehead?

texts:
In yeshiva, I saw that the Rabbis had a custom to put (the first) snow on their forehead.

What is the source of this custom?
This was in Jerusalem.


texts: Is the Chanukat Habayit Observed Differently for Ashkenazim vs Sephardim?

texts: When moving into a new home, is there a difference of how to celebrate the Chanukat Habayit?


texts: Nitei Gavriel Shavuos 29:14 says that one may eat cheese that has worms in it, and there is no prohibition of Sheretz on it. Is this accurate? Does everyone agree with this?


texts:
The torah commands us to "love your neighbor as yourself" (Vayikra 19). What is so important about loving other people?

Why isn't it sufficient to command us to avoid damaging others and being respectful towards them. Why the need to go to the extent of "loving" them as oneself?


texts:
I've been told that Niddah is the only masechet in Taharot with Gemara because it has practical applications even when there is no temple.

But the halachot of Mikvaot are just as important nowadays as those of a Niddah. Why didn't the Amoraim make a Gemara for it?

Edit: I believe my question is not a duplicate. It acknowledges that there are reasons that most of Taharot don't have Gemara, but questions why specifically Mikvaot wasn't an exception like Niddah was.


texts: Customary foods for the erev Yom Kippur meal(s)

texts:
Are there any customary foods to eat* at the meal(s) eaten on erev Yom Kippur?  If so, what are they?

*other than meat, which is mentioned in the answer to the linked question.


texts:
It appears that Jewish kings wore crowns. See for example Shmuel Bet 1:10, 12:30.

The Torah does not instruct a king to wear a crown. Obviously the king can wear pretty much whatever he wants within reason but given that wearing a crown was a custom of non-Jewish kings and the lack of a mitzvah to wear one I would like to know if there was any particular religious reason that Jewish kings chose to wear a crown.


texts: In Parashat Naso, the verse says that כִּֽי־מִנְחַ֤ת קְנָאֹת֙ ה֔וּא (Bamidbar 5:15) in the masculine form, however a few pesukim later we hear that מִנְחַ֥ת קְנָאֹ֖ת הִ֑וא (Bamidbar 5:18) in the feminine form. Why is the Torah inconsistent? Is a מִנְחַת קְנָאֹת masculine or feminine?


texts: New Moon Based on Sighting Outside of the Land of Israel

texts: I would appreciate someone directing me to a source that states/indicates/suggests whether the visibility of the new moon outside the Land of Israel may be used to begin the Jewish month in that region. Basically, if the Calendar had not been pre-calculated, what would keep an observant Jew living in Egypt or Spain or Cleveland from using the local new moon to determine when the new month begins? (Another way of stating this question is this: Is there anything in the Tanakh or any Rabbinic text that says the new moon that starts our Jewish months must be the new moon observed in Israel?)


texts:
In Exodus 31, Gd designates Bezalel son of Uri son of Hur the Judite, Oholiab son of Ahisamach the Danite, and 'all the wise-hearted' to construct the tabernacle.

Why are Bezalel and Oholiab mentioned by name? Why doesn't the verse simply include them in the phrase about the other wise-hearted?


texts: Who did the signs in front of the people in Shmos 4 (30)?

texts:
Shmos 4 (30) says

וַיְדַבֵּ֣ר אַהֲרֹ֔ן אֵ֚ת כָּל־הַדְּבָרִ֔ים אֲשֶׁר־דִּבֶּ֥ר ה׳
אֶל־מֹשֶׁ֑ה וַיַּ֥עַשׂ הָאֹתֹ֖ת לְעֵינֵ֥י הָעָֽם׃
Aaron repeated all
the words that the LORD had spoken to Moses, and he performed the
signs in the sight of the people ..

which suggests that Aaron did the signs as indeed is proposed by
Ibn Ezra to 5(1) says

ואחר. אחר שעשה אהרן את האותות באו שניהם אל פרעה.
And after. After
Aaron did the signs, the two of them came to Pharoah.

But the HaEmek Dovor to 4 (30) says

ויעש האתת וגו׳. כמו שאמר ה׳ ואת המטה הזה תקח בידך אשר תעשה בו את האתת.
אפי׳ כשיהי׳ אהרן עמו:
And he did the signs etc. As Hashem said, and this staff you shall
take in your hand with which you shall do the signs, even when Aaron
was with him.

Sefaria offers a translation of the Chizkuni to 4 (30) which has Moshe doing the signs although I do not see Moshe mentioned in the original Hebrew.

ויעש האתת מהנחש ומידו ומהמים.  ויעש האותות,
“Moses performed the three miracles;” the staff turning into a snake,
his hand becoming smitten with the skin disease known as tzoraat, and
turning water into blood.

Malbim to 4(30) says

וידבר אהרן. אהרן דבר אל ב"י וה' דבר אל משה כנ"ל פט"ו וכן עשיית האותות
היו ע"י אהרן בצוויו של משה:
And Aaron spoke. Aaron spoke to the Jewish people and Hashem spoke to
Moshe as stated above and the signs were done by Aaron at Moshe's
command.

SUMMARY:
IBN EZRA        Aaron
HAEMEK DOVOR    Moshe
CHIZKUNI        Moshe (?)
MALBIM      Aaron
Are there other views? Is there a traditional accepted view?
related: Did Moshe need to do all 3 signs for the Jewish people and if so why?


texts: Punishment for damage from an Ayin Hara according to the Zohar and Kabbalah

texts:
Ive read that when it comes to din / punishments, one may only be punished for physical actions (including speech / lashon hara) but never because of thoughts and emotions.

However, what about the concept of ayin hara? in the zohar its descibed how sara / hagar was a subject to ayin hara, in so that an "evil" thought can create an happening. is there really no punishment for this?


texts: Which (non get/kiddushin) shtaros exist on a d'oraisa level?

texts:
Besides a get (written explicitly in the Torah Deuteronomy 24:1) & a shtar kiddushin (learned from a get via a hekesh Kiddushin 5a)- are there other shtaros that exist on a  d'oraisa level, and if so which ones?

(minority opinions also welcome- ie Rabbeinu Tam/ Ri are of the opinion that a ketubah is d'oraisa Tos' Ketubot 10a)


texts: Is a female Torah scholar accorded the same honors as a male?

texts: Would a woman who is as learned in Torah as a male Rosh Yeshiva or talmud scholar be accorded the same honors such as standing up for them or, in the case of an outstanding scholar reciting the blessing of 'that he apportioned from his wisdom on those who fear him'?


texts:
I read somewhere that people who daven in the backroom of a shul (i.e. a hallway or on the balcony) are not יוצא davening with a tzibur, unless there happens to be a minyan in that room with them. Where is the halachic source for this?
I also read somewhere that even if there is a minyan in the backroom (i.e. a hallway or on the balcony) they may have a problem with פורש מן הציבור and ברוב עם הדרת מלך. Where is the halachic source for this?


texts:
I'm having trouble finding the true definition of a Hekesh. If possible, could someone please define it, and possibly provide an example?
- I'm asking in the sense of comparing biblical texts, (I have a class test on the halachic/aggadic midrash).

I am looking for an explanation of the idea; not the etymology of the word hekesh.

Thank you!


texts: Can Jews listen to and perform J.S. Bach's music, since most of his compositions derive from Christian sources?

texts:
"Almost All" (90 - 95%) of J. S. Bach's compositions are, musically, based on various "Protestant Hymns". This is a musical and compositional fact, when one understands how to analyse his compositions from a musical standpoint. For this reason, some Jewish people consider his music to be Christian music. As I understand, it may not be even heard by some religious Jews.

On the other hand, there is not a trace of anti-semitism in any of his oratorios, songs, concertos, and orchester pieces.  In Israel his music is often performed.  Isaac Sterns, one of the greatest violinists ever to live, an Israeli played J.S. Bach's music on numerous occasions - Jacqueline Du Pre, as well. The compositions of J.S. Bach are often used as part of a musician's and singer's basic training for both technique and musicality (The Preludes, Cantatas, orchestral suites for some examples only).

So, can Jews listen to and perform this music or not?

(This is more of a Philosophical Question, than a religious one.)


texts:
From this question, it's clear that there is a halachic requirement to do a "good" hagbah.  This one emphasizes that, by saying that a gabbai who knows the individual can't do a good job shouldn't call them.

Given that, if there is only one person in the congregation who is capable of doing a good hagbah, should they be called twice on a day where multiple Torahs are used?  All three times on Simchat Torah?  Can they be called for an aliyah in addition to hagbah (even when there's only one Torah)?


texts: Understanding Avot D'Rav Natan 33:2 regarding spliting of the Sea of Reeds

texts:
I'm trying to reconcile Avot D'Rav Natan 33:2's description of what occurred on the bank of the Sea of Reeds. He seems to indicate that Moshe had to coax B'nai Yisra'el to enter the sea. Each time, they demanded that another form of miracle should occur until they would go.

I understand the first few - they wanted to see the see split into separate lanes, they wanted to see dry land, etc. But, in viewing this description, something puzzles me. I know that in Shemot 14:11-12 they say that it would be better to remain in Egypt than dying in the desert. Then, Moses assure them that G-d will fight for them, and they should just stand, see and be silent.

Fine, I get the idea that even that speech doesn't reassure most of them, and they're still doubting Moses's leadership and, probably G-d's abilities to perform miracles and save them. But, now that they see that Moses split the sea, and the land is dry, why do they keep insisting on additional miracles as described by Avot D'Rav Nattan? He describes their insistence on 10 different miracles before they actually passed through the sea. If their faith was so weak, what was it about the last one mentioned (there were like "skins" in the water that fed the babies oil and honey.) that convinced them?

(I realize that Avot Derav Nattan is describing some Midrash (I don't know his source). But, it still leaves the questions I asked. Or, Avot Derav Nattan is trying to teach us something else that's significant about why they required so many different miracles.)


texts: Can water that never touches food have a (non)kosher status?

texts:
I recently read the OK "Kosher Spirit" magazine, including an article about canned vegetables and kashrut concerns.
The article reviews the steps in the production of canned vegetables and details how cans are filled and sealed, and then cooked in hot water:

The brine or sauce is poured into the cans with the
prepared vegetables and sealed. The cans are then sent to be cooked in a retort. (A retort is a large pressure cooker filled with water.) This process kills the bacteria that cause food spoilage, allowing for the canned vegetable to be stored for long periods and remain fresh. At the end of the cooking process, the cans are cooled with cold water, dried, and labeled.

It appears, then, that the food inside the can never comes in contact with the water in the "retort."
Later, the article expresses a concern that

Additionally, there are very large retorts that can process two products simultaneously and a plain vegetable product can be cooked at the same time as a pork and bean product. Even if they are processed in separate retorts, often the water used for heating or cooling the product is recycled between the lines.

But if the cans are sealed, why would that have any impact on the status on the water outside the can? Can water be milchig, fleishig or treif even when it has only been in contact with the outside of a package. Is there some other status (eg. "water that was used in the preparation of treif cannot be used for something kosher even though the water is not trief")? [secondarily, if, hypothetically, some actual treif got into the water, could one then not use that water for boiling sealed cans of kosher food?]
Is there, then, any other limitations on the use of this water for other purposes?
Is this impact on the water because there is only a single layer between the food and the water and not a double layer (I'm thinking of the "double wrapping" that I have heard discussed when cooking kosher food in a non-kosher oven).
Side note -- I sent this question as a letter to the editor of the magazine and have not received any acknowledgment or response.


texts:
I noticed Rav Abadi says all soft cheeses made by gentiles are kosher.

Do other poskim also hold like him?
If yes please post who.

Both cottage cheese and mozzarella require rennet, so I'm not sure why companies like OU make a difference. Why do soft cheeses made by gentiles, like cottage cheese, have a hechsher, while others like mozzarella not have a hechsher?


texts: Why was Abraham allowed to bow down to ignoramuses?

texts:
This M.Y. question suggests that a Talmid Chacham should distance himself from an am ha'aretz - an ignoramus.
While Avraham was not a rabbi, he would probably be considered a Talmid Chacham in the literal sense of the term, which means a "wise student". He was wise, and he was always learning new things, and improving himself, his behavior and his observance of G-d's commandments, etc.
With that idea, it seems puzzling that the Torah says in Breishit 23:7

ויקם אברהם וישתחו לעם הארץ
Abraham rose and bowed down to the ignoramuses

If Abraham was a Talmid Chacham, how could he even be near them, let alone bow down to them in gratitude?

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


texts: Saying "Laberiut" "God bless you" or "Gesundheit"

texts: Is there are source for saying "Laberiut" "God bless you" "Gesundheit" or any other response to a sneeze? In other words, are there posekim who mention it in Halacha?


texts: Rebbe maamer modifying Tanya on non-Jew's soul root?

texts: I heard from a friend that the Rebbe gave a maamer somewhat modifying the statement in Tanya  that all non-Jews' souls are from the klippot. Can anyone provide the exact source for it?


texts:
Are there any good writings/books/halacha/teachings on how to integrate values (or certain commandments) of the Torah into a Business?

A friend of mine talked about the way he integrated his own belief with the way they work in there organization, which popped this question in my head and whether or not things like this are documentated in some form.


texts: Different Teffilin, now what am I required to do?

texts:
If I do not have my regular Teffilin one morning and need to borrow someone else's, but that person's Teffilin are different from mine, is that sufficient, or should I get a pair of Teffilin later on that day that conforms to my Teffilin?

Examples:

I wear Sefard Teffilin and one morning I use my friend's Teffilin who wears Ashkenaz, or vice versa.
I wear Sefard/Ashkenaz and I borrow Sefradi Teffilin.
I only have Rabbenu Taam Teffilin available in the morning.
I use Ksav Arizal and I wear Beis Yosef or vice versa.

In each of these cases do I require a second Bracha and or a Second placment?


texts: Did Avraham Avinu daven all the tefilos or just Shacharis?

texts:
We learn (Brachot 26b):

  תניא כוותיה דרבי יוסי בר' חנינא אברהם תקן תפלת שחרית שנא' וישכם אברהם בבקר אל המקום אשר עמד שם ... יצחק תקן תפלת מנחה שנאמר ויצא יצחק לשוח בשדה לפנות ערב ואין שיחה אלא תפלה ... יעקב תקן תפלת ערבית שנאמר ויפגע במקום וילן שם ואין פגיעה אלא תפלה

that Avraham Avinu innovated Shacharis, that Yitzchak Avinu innovated Minchah, and that Yakov Avinu innovated Maariv. Each had a special tie to his tefila in terms of its significance and its correspondence with a particular attribute, i.e., chesed, gevurah, tiferes.

Yet we also learn that, with limited exceptions, our Forefathers performed all the mitzvos including the rabbinical ones that we do today.

I am asking whether the Patriarchs before Yakov davened all three (and possibly four) daily services, or just the ones they innovated, plus those existing previously. Also, what did they do about Musaf (and timebound korbanos more generally)?


texts:
What is the Luz bone?  What is the source of this concept?

I saw it referred to in the Mishneh Berurah - 300:2

Wikipedia quotes from Medrash Rabah 28:3.

I know the basic description given.

If it is from a Medrash, is there a reasonable explanation for what idea it is conveying?


texts: Should you show preference to a Jew/ Jewish establishment?

texts:
Possible Duplicate:
  Purchasing from a Jew

If you have the opportunity to do business or make purchases with either a non-Jew or a Jew equally is there any reason to prefer the Jew over the non-Jew? For example I can buy a loaf of bread at Yanky's kosher supermarket or at the non-Jewish supermarket. The price is the same. Is there any reason to shop at Yanky's over the other?


texts: Keeping the tallis katan straight underneath the shirt

texts:
I wear my tallis katan under my shirt, and I usually tuck my shirt into my pants and pull the tzitzis up to wear they come out the top of my pants and hang down at my beltline, like this.

The only problem is, this scrunches up the tallis katan and gives it some pretty bad creases after a while. I believe according to some poskim these creases change the dimensions of the beged, and potentially make them not kosher (I believe the Alter Rebbe rules this way).

What's a good way to keep the tallis katan straight under the shirt? I tried wearing a "gartel" (an elastic band around my waist over the tallis katan under my shirt) but that didn't help any.

I noticed that  a majority of Lubavitch bochurim, they do not tuck in their shirt at all. I was thinking that maybe this was because tucking in the shirt and keeping the tallis katan straight are mutually exclusive. Maybe I'm making up halacha though and there is no concern of creases and folds?


texts: When does one end their personal fast? At sunset? or do they wait until 3 stars come out like at the end of Shabbos?


texts: If you borrowed a tiny amount from someone but are no longer able to pay back, are you still obligated to pay back?

texts: Say a person borrows 50 cents from a fellow Jew while out of town. The borrower cut his trip short and left without being able to pay back. Can one rely that the lender would give up hope of getting back the 50 cents once realizing that the person he lent the money to has left? Is there any halachic source for what one should do in such a scenario--assuming contact information was never given?


texts:
If a beloved one has passed away, is it allowed or prohibited to talk against this soul? For example is it allowed to say goodbey, or to say you will mis him/her? I know there is a prohibition against consulting or calling up the death (Devarim 18:11) but in the case of bereavement, grieving and mourning is it allowed to talk in such a way in order to process the loss?

Could it be possible there’s a difference between talking with and talking against a deceased person?


texts: Does Bishul Yisra'el have to be a "direct" lighting?

texts:
I understand that a Jew needs to light the flame prior to most foods being cooked. Does the lighting need to be "direct"? I.e. does a Jew need to light the flame on the stove or the oven, directly?

Or, may a Jew light a yahrtzeit candle that stays on and can a Gentile take a match and light it from the yahrtzeit candle and use it to light the stove or oven?


texts: Wait to be told one's unkempt after 9 Av?

texts:
I have heard (from people for whom it's been relevant) that someone who may not shave or cut his hair because he is in mourning for a relative, and whose period of mourning ends, nonetheless waits to shave or cut his hair until someone tells him he looks unkempt. However, I have not heard of this rule for the three weeks, when it customary not to cut hair or shave. That is, I have never heard that we wait to be told we're unkempt before we shave or cut our hair after the three weeks are over.

Is or was there such a custom (to wait after 9 Av to be told one's unkempt)? If so, who had it, and/or what authorities supported it, and on what grounds? What, if any, authorities opposed it, and on what grounds?


texts: Why do Ashkenazim respond בְּרִיךְ הוּא in kaddish?

texts:
Is קֻדְשָׁא בְּרִיךְ הוּא a translation of הקדוש ברוך הוא? At any rate both expressions are one phrase.
Why then in kaddish do we reply with בריך הוא when someone says שְׁמֵהּ דְּקֻדְשָׁא, בְּרִיךְ הוּא or שְׁמֵהּ דְּקֻדְשָׁא.
This question is related and Double AA in a comment quotes Taz OC 56 sk 3 who clearly reports בריך הוא as a response.


texts: Are certified gluten-free foods kosher for Passover?

texts: If a food item is certified as gluten-free, does that mean it does not contain any chomets?


texts: Messiah's tribal pedigree, and the Diaspora

texts: How will the Messiah prove he is from the tribe of Judah if the diaspora has obliterated tribal delineation?


texts:
Bereishit 4:18 contains the word:

וּמְחִיָּיאֵ֗ל

There is no vowel under the second yod, so I assume that it is not pronounced at all.
What is its function?
Is it a mater lectionis? Is a yod ever used as a mater lectionis for a kamatz?
Or maybe this is an example of keri uketiv?
Or something else?
(I'm unsure if the answer to this question would have any practical ramifications in terms of pronunciation, but I would like to understand more what is going on here.)


texts:
At certain points we say a "Yehi Ratzon." In my siddur Tefillat Hashalem, the construction is almost always "Yehi Ratzon Milfanecha." However, at the end of the Shmoneh Esrei for the end of Shabbat, the text reads "Yehi Ratzon L'fanecha."

My first question would then have to be, why the change? (I haven't seen this change in other siddurim but haven't looked through too many.) While the Talmud Bavli has many (about 30) examples with the Mem and the Yerushalmi has another 30+, the L'fanecha construction appears only once - in the Yerushalmi (and 18 times in Bar Ilan's corpus of post-Talmudic writing).

The Hadran in the back of the Schottenstein gemaras has one example of each.

Is there a difference in meaning? For that matter, what does it actually mean? The English I have seen renders both as "may it be your will" but that would just as easily be "Yehi r'tzoncha hashem elokeinu..." What does the word Milfanecha (or l'fanecha) actually add to that statement?


texts: Is there any Pesach tradition like afikoman, bracha, cleaning the house of chometz, asking questions, etc. that would be prohibited to do on Pesach Sheni?  So if one of your family spent Pesach in hospital, is there any reason that you cannot have a full seder on Pesach Sheni as if it were Pesach?


texts:
What Bracha acharona on .5 kezayit of grapes eaten together with .5 kezayit of mezonot crackers?

Do you say al hamichya ve'al haetz or is it boreh nefashot since neither is a kezayit?

Please provide a reason with your answer.


texts: Homosexual behavior from nature not prohibited?

texts:
I watched a Dutch Jewish television program about someone who shows his love for the Talmud and tries to translate it and give some interpretations of it. At the end of the program he asks the following question to Rabbi Nathan Lopes Cardozo: "Nature is created by G-d, He is the Creator of all nature. If 10% of the Lions - which G-d made this way - show homosexual behavior, then why is it that regarding humans it is taught that it's a abomination or abhorrence?"

Before this the rabbi talked about the room for interpretation and the symbolic approach of a lot of verses. At this point he gives the following answer based on the word: 'toevah': It means something in which you are mistaken, and it's certain that there is a prohibition of homosexuality for heterosexuals. If you are heterosexual from nature it's not allowed to behave in a homosexual way. But if you are really homosexual, the Torah isn't talking about that, but there is a big problem, also in science, which is how does one determine what someone is by nature from birth on? Besides it's not like there is a choice, the normal way is for humans to be heterosexual in order to reproduce, but again one is really homosexual by nature the Torah doesn't prohibit it."

Are there any commentaries and rabbinical discussions on this word toevah in regard to this topic?


texts: Giyores marrying a cohen and their offspring

texts: If a Cohen married a giyores (convert), they had children born after the conversion of their mother, and the children had to do a geirus lechumra because the mothers' conversion was not done by reliable rabbanim, can the daughter marry a cohen?


texts: Why does Orthodoxy hold that the Torah has not changed?

texts:
King David c. 1040–970 BCE, indeed any of the ancient Jewish kings, if presented with a modern Sefer Torah would not have been able to read it. The masoretic text we now have, written between the 7th and 10th centuries CE (see: wikipedia), uses an entirely different alphabet -- with, using round numbers 1,400 years between them.

The accepted answer here (currently approved by 13 people) states "There are various proofs that the Torah we have is essentially identical to the original (with some minor spelling variants)."  But there appears to be demonstrable evidence of "change" in the alphabet, which would strongly indicate the probability of (potentially significant) change to the text itself.

Why then, does Orthodoxy hold that the Torah has not changed?


texts:
Looking for something authoritative.
Wikipedia has the following

Hebrew Bible
Commentators generally assume that the law was good agricultural practice, and that early harvesting would conflict with careful cultivation and pruning during the first three years in order to insure later good harvests and allow maturing of the trees.[2] Grape vines produce fruit in three to six years, almond trees produce some flower buds in the fourth year and some fruit in the fifth, and sources from the Ancient Near East suggest that a good crop of dates was expected in the fourth year.[3] In discussing the commandment that the fruit could not actually be eaten until the fifth year, Rooker (2000) notes that in the Code of Hammurabi a tenant-gardener could not eat of the fruit of an orchard until the fifth year, when he shared the produce with the owner.[4]

Have there been any (scientific) studies that prove the benefits of Orlah? (i.e.: proof of what the Bible commentators above mentioned.)

What is the reasoning behind Orlah prohibition?


texts: Why do we have a Ner Tomid in Shul and on what are modern designs based?

texts:
It is customary for synagogues to have a Ner Tomid, a light burning always near the front of the synagogue.

1) Why do we have a Ner Tomid?

2) If it is a reminder of the “ner maarovi” which was one of the lights of the menorah in the Bes Hamikdosh that lasted miraculously from when it was kindled up to the same time the following day Gemoro Shabbos 22b (up until the death of Shimon HaTzaddik), why is it that some modern designs have one central light surrounded in a circle by smaller lights? To be comparable to the menorah there should only be one light that is always alight.


texts: Can a Jew be buried in a non-jewish cemetery

texts: If a Jew, living in a small village, dies, is it allowed from religious point of view that he be buried in the local non-Jewish cemetery?


texts: A dying man designates a disciple to care for his mother -- does that carry any legal weight in Judaism?

texts:
(I originally asked this question on Christianity.SE, and was redirected here for a better understanding of the Jewish laws and culture.)

I’m hoping someone can help me concerning ancient Jewish laws or customs regarding children ensuring their parents were taken care of.  Specifically, I’m looking at a passage in the Christian New Testament - John 19:25-27:

  25 but standing by the cross of Jesus were his mother and his mother's
  sister, Mary the wife of Clopas, and Mary Magdalene. 26 When Jesus saw
  his mother and the disciple whom he loved standing nearby, he said to
  his mother, “Woman, behold, your son!” 27 Then he said to the
  disciple, “Behold, your mother!” And from that hour the disciple took
  her to his own home.

The man Jesus is being executed by crucifixion and he is giving directions for his mother’s care after his death.  He is the oldest son, and most Christians presume the husband/father is dead.  Apparently, there are other family members in the city (there is no common agreement if these are children of the same mother, or just close relatives).  Yet he directs one of his disciples to take over the future care of his mother.

I understand that the children were generally responsible for caring for their aging parents; beyond that, I have no knowledge of any laws or customs that might have impacted this situation in this ancient time period.  As such, the following questions came to my mind:

Would it have been against law or custom to provide care outside the family?
Would another adult child have been able to challenge this?
Would the son’s status as a condemned criminal have any impact on any rights to assign this care?


texts: Is there another meaning behind the words "Urim Vetumim"?

texts:
We all know the classical meaning of the words אורים ותומים (loosely translated: light and truth), referring to the Choshen Mishpat, I was wondering if there is another accepted meaning of the words when I noticed that the Yale university logo has the Hebrew letters "אורים ותומים" on it,
You can see the logo clearly on the Wikimedia image.


texts:
R. Jacob Emden, in his comments to Eruvin 43a, refers to Elijah the Prophet as the greatest prophet after Moses:

  אליהו הנביא הגדול בנביאים אחרי משרע"ה

That Moses was the greatest prophet is hardly controversial. It is attested to in Scripture and enshrined into fundamental Jewish theology by Maimonides.

Elijah is probably the most famous prophet in Judaism. This is probably due to his involvement, according to various traditions, in Jewish life throughout the millenia – attending circumcisions, drinking wine from every house on Passover Eve, hanging out with some of the Sages in the Talmud as well as the Hasidic masters, etc.

The question is, though, is there anything to indicate that he was actually the greatest prophet after Moses? Whence did R. Emden know this?

In fact, perusal of some other parts of rabbinic literature leads to a different conclusion. R. David Kimchi, in his commentary to Psalms 99:6 writes that Samuel was possibly the greatest prophet after Moses, and in his commentary to
Jeremiah he states this definitively and cites several verses that could be indicative of this:

Psalms 99:6

  וזכר שמואל לפי שהיה ממשפחת משה ואהרן ונביא כמו הם ואפשר שהיה גדול
  בנבואה משאר הנביאים אחר משה, וכן אמר אם יעמוד משה ושמואל לפני

Jeremiah 15:1

  והגדול שבנביאים אחר משה רבינו היה שמואל וכן אמר משה ואהרן בכהניו
  ושמואל בקוראי שמו ונאמר כי נאמן שמואל לנביא לה' ונאמר ולא הפיל מכל
  דבריו ארצה

R. Kimchi's ranking is perhaps supported by the Midrash Tanchuma which refers to Samuel as "Master/Teacher of all the prophets":

Leviticus Chapter 21

  שמואל [רבן] של כל הנביאים

Beyond this, though, are there any authoritative sources that discuss prophet rankings (the earlier the better)? Either in support of, or contravening, R. Emden's view or R. Kimchi's view?

Interestingly, R. Emden's statement has been edited out of most editions of the Talmud. The only edition I was able to find it in was the Nehardea Talmud. Below is an image showing the Nehardea edition with the statement of Elijah's rank, followed by an image showing the Oz V'hadar edition with the part about Elijah's rank missing. That many of R. Emden's Talmudic comments have been censored/edited/concealed has already been pointed out by R. Jacob J. Schachter in his dissertation on R. Emden:

Jacob Emden: Life and Major Works Chapter 2 Note 60

  These novellae differ from Emden's Hagahot 'al ha-Shas printed in the
  back of the standard Vilna edition of the Talmud. Those comments
  represent a partial transcription of Emden's marginalia on his
  personal copy of the Talmud, presently found in the Jewish National
  and University Library of the Hebrew Universit in Jerusalem (Heb
  4o 181). See Y. Yoel, "'Osef Kitvei-Yad bi-Bet Dfus Rom,"
  KS XIII (1937), 521-522. Even a cursory comparative study indicates
  that not everything written by Emden in the margins of his private
  books was included in the Vilna edition.


texts:
This question asks about how the elders were seated in the Lishkah. Seeing how poorly-sourced the OP’s dimensions were, I thought I’d ask it myself.

We’re told that the Lishkah was halfway in the Azarah (Yoma 25a), and that it was on the south side of the Azarah (Middos 5:4). But as far as I can tell, we’re not told more than that. I tried gathering its dimensions from the preceding Mishnayos in Middos, which place the Azarah at 187 Amos from east to west and 135 Amos from north to south (5:1-2), but those same Mishnayos seem to use up all of those Amos in the Azarah itself.

Are there any sources that explicitly tell us how big the Lishkas HaGazis (or the Lishkos in general) were, in the second Beis HaMikdash? I’d prefer a Gemara that I’m missing, but I’ll accept anything as late as the Rishonim, as long as it’s a precise number, not a guess based on a popular illustration or tile counting on an artist’s rendition.


texts: I heard there are 620 letters in the Aseres Hadibros which corresponds to the 613 Mitzvos of the Torah and 7 Mitzvos D'Rabanan. What are the Seven Mitzvos D'Rabanan - שבע מצוות דרבנן? Is there a easy way to remember them? Is there any disagreement as to what the seven are?


texts: Shalom Aleichem -- "shuvchem" instead of "tzeitchem"?

texts:
I've heard a setting (by Debbie Friedman) of the song "Shalom Aleichem" that, in the last verse, says "shuvchem" instead of "tzeitchem" (recording, mixed group of singers).  A rabbi who knew her told me that the change is so, instead of asking the malachim to leave as soon as they show up, we instead ask them to return (again, next week).  I was told that this is a chassidic tradition and not original to the composer, but nothing more specific.  I don't have much experience with the chassidic community, but, for what it's worth, I haven't heard this change from Chabad the couple times I've been with them on a Friday night.

Is there a community that does this?  If so, who?  I know of one family tradition to say "tzes'chem uvoachem l'shalom", so maybe there's a common source?


texts: does a water bottle become fleishig from a meal?

texts: If I drank from a water bottle during a meat meal, does it become meat? Basically, if I drink from the same water bottle a few hours later, do I need to wait six hours again?


texts: Is there a custom to use beeswax candles for Hannukah?

texts:
I have heard that there is a custom to use beeswax candles on Hannukah (at least for the shamash). Does this custom have a source? Why beeswax as opposed to other types of wax? Chabad.org notes

  The most ideal way to fulfill the mitzvah is with cotton wicks in olive oil, or beeswax candles;

but I was unable to find a proper source. Can anyone shed light on this custom?


texts: Difference between "בני העיר" and "בני המדינה"

texts:
Shu"a C"M 231, 27:

  "רשאים בני העיר לקוץ להם שער לכל דבר שירצו ולהתנות ביניהם שכל מי שיעבור קונסים אותו כך וכך: "

ibid 15:

  "בני מדינה שרצו להוסיף על המדות או על המשקלות לא יוסיפו יותר על שתות"

Is there a difference between the two and if yes, why?


texts: Can one follow the Mishnah Berurah without asking a shaila?

texts:
When one has a question in halacha and finds an answer in the Mishneh Berurah (or Aruch HaShulchan, or similar work), why can he follow the answer provided? Why doesn't he need to ask his rabbi first?

It seems to me that most people tend to "pasken for themselves" out of such works all the time, and only ask a rabbi questions which are more complicated or which they can't figure out from the seforim on their own.

What is the basis for paskening for oneself from a book like the Mishneh Berurah?


texts: Why do we need to state 2 reasons not to cry out?

texts:
During the mi shebeirach for cholim we insert the reason that we temper our cries. On Shabbat, we say "shabbat hi miliz'ok" (the Shabbat forbids us from crying out) and on Yom Tov, we say "Yom Tov hu miliz'ok."
But on Yom Tov that falls on a Shabbat the text in my machzor reads "Shabbat v'yom tov hu miliz'ok." If either one of those is reason enough, why would the text of the prayer list them both? We don't refrain because there are two of them -- we refrain because it is either one of them.


texts: Titles and prefixes for calling people up to the Torah

texts:
When people are called up to the Torah by name, often there is a title that goes with them, such as "ha-bachur" for a young man, "ha-rav" for a rabbi (and/or someone with semicha), and other such titles.
....Or at least I assume "ha-bachur" is reserved for young men....today someone got called up for an aliyah; when asked for his name, he replied "ha-bachur Ploni etc." He appeared to be at least over 60 years old.

What do these titles mean, and where do they come from?
[And, most urgently, was my elderly friend entitled to his use of the prefix "ha-bachur"???]


texts:
Are the punishments for embarrassing someone only for public embarrassment, or does this also apply to one who shames another chronically in private?
All of the meforshim I've seen (like the Rambam) seem to say that this is in public, but does chronic ona'as devarim in private qualify? Would love a source if this is the case.


texts:
During Kedusha, one is to stand with the proper physical attitude (or, if one is still davening, stop and listen, at least according to some opinions). But when does Kedusha begin? Knowing when it actually "starts" would affect someone who is walking in, or someone who is still davening his own Amida and has to know when to pause.

Does it begin when the chazzan finishes the bracha of mechayei hameitim? Does it begin when the Chazzan (after waiting for the kahal to say the opening words) begins saying "Nekadesh"/"Na'aritz'cha"/"Na'aritzach"? On the Yamim Nora'im, is it when we get to "Keter yitnu"? I have even heard that it only really starts when someone says "Kadosh, kadosh, kadosh" -- but I don't know if that refers to the Kahal or the Chazzan.


texts: The custom is (for Ashkanazim) that a shecheyanu is not made during the three weeks. See Siman 223 Sif 3 where you see that for "celim chadashim" (new vessels) a shecheyanu is made; in practice, though, people don't make a shecheyanu on furniture nowadays. Then would it be a problem to buy new furniture for ones house? For example, a large seforim shelf or any other large piece of furniture for the house that one would probably have simcha (joy) from having.


texts: Where in the sources do we find a list of kosher birds?

texts:
In the parsha this past week (re'eh) we find a list of birds that are not kosher.  This is unlike the Torah's approach to mammals and fish, where we are told to identify those that are permitted by signs (e.g., chew cud, have fins).  Where in the sources do we have a list of kosher birds?

Related: Questions about eating Kosher


texts: What happened to Canaan during the famine after Yaakov et al went down to Egypt?

texts:
During the famine Yosef collected all the money in both Egypt and Canaan.  In the following year Yosef acquired ownership of all the land in Egypt (except the priests') for Paro, but it says nothing about land beyond Egypt.  If those in Canaan had already spent all their money and the famine continued for several more years, what did they do?  Did they all leave (or die)?  Did they find some other way to eat and, if so, what was it?

Rashi on v19 says:

  and give [us] seed-: [with which] to sow the soil. Although Joseph said,“and [for] another five years there will be neither plowing nor harvest” (Gen. 45:6), as soon as Jacob came to Egypt, blessing came with his arrival, and they started to sow, and the famine ended. So we learned in the Tosefta of Sotah (10:1-3).

But that doesn't seem like it helps Canaan -- Yaakov left there, after all, so if the blessing is location-dependent things would have gotten even worse in Canaan.  And even if Yaakov's arrival ended the famine everywhere, it apparently wasn't immediate because the people sold their land after his arrival -- so Canaan is presumably still affected too.


texts:
Can a site like mi.yodeya.com be used for one to fulfill our sages mandate of "Make for yourself a Rav"?

Obviously I meant this facetiously. Of course a website cannot take the place of a rav, but did you see some of the halachic questions that are being asked and sound like they are being asked for practical reasons?!


texts:
I've heard recently of a relatively new practice of small business loans called Merchant Cash Advances. Wikipedia explains how it works here and goes through some of the legalese to demonstrate the loophole that allows purveyors of this practice to avoid usury laws and oversight.

I'm not at all a maven in business nor in ribbis but I was wondering if there's any literature in halacha that deals with this practice or something similar. From a legalistic standpoint it's legit albeit shady but to my untrained sensibilities it carries a whiff of dishonesty and perhaps avak ribbis if not actual ribbis.

Thoughts, sources?


texts: Why does the Yom Kippur service seem to reenact Abraham's treatment of his sons?

texts:
In the Yom Kippur service during Temple times, the Kohen would (Lev 16:7-10ff):

  And he shall take the two goats, and set them before the LORD at the door of the tent of meeting. And Aaron shall cast lots upon the two goats: one lot for the LORD, and the other lot for Azazel. And Aaron shall present the goat upon which the lot fell for the LORD, and offer him for a sin-offering. But the goat, on which the lot fell for Azazel, shall be set alive before the LORD, to make atonement over him, to send him away for Azazel into the wilderness. (mechon-mamre.org)

  הִקְרִיב אַהֲרֹן אֶת-פַּר הַחַטָּאת, אֲשֶׁר-לוֹ; וְכִפֶּר בַּעֲדוֹ, וּבְעַד בֵּיתוֹ.  ז וְלָקַח, אֶת-שְׁנֵי הַשְּׂעִירִם; וְהֶעֱמִיד אֹתָם לִפְנֵי יְהוָה, פֶּתַח אֹהֶל מוֹעֵד.  ח וְנָתַן אַהֲרֹן עַל-שְׁנֵי הַשְּׂעִירִם, גֹּרָלוֹת--גּוֹרָל אֶחָד לַיהוָה, וְגוֹרָל אֶחָד לַעֲזָאזֵל.  ט וְהִקְרִיב אַהֲרֹן אֶת-הַשָּׂעִיר, אֲשֶׁר עָלָה עָלָיו הַגּוֹרָל לַיהוָה; וְעָשָׂהוּ, חַטָּאת.  י וְהַשָּׂעִיר, אֲשֶׁר עָלָה עָלָיו הַגּוֹרָל לַעֲזָאזֵל, יָעֳמַד-חַי לִפְנֵי יְהוָה, לְכַפֵּר עָלָיו--לְשַׁלַּח אֹתוֹ לַעֲזָאזֵל, הַמִּדְבָּרָה.

These two se'irim are treated much the same way that Abraham treated his sons - one (Isaac) was sacrificed, and one (Ishmael) was sent into the midbar.

I know that Rashi (and maybe Talmud?) says that se'ir l'Azazel is thrown off a cliff, but the plain meaning is that it's sent to the midbar.  I'm less concerned with the technicalities than the similarities between these two.  (Also note that these are the leynings from both days of Rosh Hashannah and Yom Kippur.)

Why do we mimic Abraham's fathering?  Alternatively, why did Abraham perform the Yom Kippur service?  What do we learn from this?  Are there any sources that make this parallel (aside from my own thoughts and later a painting I saw at the American Visionary Arts Museum in Baltimore)?


texts: Protein Powder certified kosher but no hescher on package

texts: A family member bought protein powder which I believed was under OU supervision. It is 100% vegan and has no dairy derivatives which I know means nothing in the kosher world but still. It is missing a hescher on it, the product is advertised as kosher and OU is very proud to sell it under the OU label. So these are my questions, 1. Is it fit for use. If Chos Vsholom the answer is no then 2. Do I need to kasher my dishes, it was placed in yogurt which was cleaned within 24 hours. Mods please don't take another one of my posts down, the reason I let the family member use the powder was it costed $33 and I did not think much of it till now.


texts: Examples of admitting a mistake was made in halacha

texts:
I'm looking for examples (especially Achronim or later) where a Rabbi gives a ruling and then later on admits (possibly in a separate psak) that the original ruling was mistaken.

Note that I'm not looking for places where someone else points out a problem with the original ruling, only for cases where the original author explicitly admits he was wrong.

Edit:  As Double AA points out, Makkot 5b is a good example from the Gemara where R' Yehuda ben Tabbai is rebuked and admits his mistake.


texts: Looking for a Chazon Ish about developement of Minhagim

texts:
It has stuck in my head for a while now - roughly quoted as saying that one shouldn't mock minhagim that have developed in klal yisroel even if the origin seems dubious - as Hashem wouldn't allow pointless or harmful minhagim to fester among his nation just trying to follow halacha and mesorah - so any minhag is by definition with hashem's haskamah.

Something along those lines.  90% sure it was chazon ish, couldn't find in his igros though...


texts: Moving question: prayer when posting a mezuzah

texts: What prayer do you recite when posting a mezuzah?


texts: I had heard once that there was an omitted/deleted part of Sefer Yonah after Hashem's response to Yonah about the kikayon. Is this true? Is there a source for this idea?


texts:
I am looking to see if certain words in the tanach are used in proximity to other words. Other than looking a word up in my Even-Shoshan and reading through each instance and seeing if the other word is in the same pasuk, is there a way? When using Westlaw in the past, I know that there was a function that allowed searching "within" a distance so you could find all instances of "word 1" within x of "word 2". Is there such a resource for the tanach online?

If you have access to said technology, I am looking for instances of the word/root לחם within 3 words of any word with the root שבר. I know the words are in the same pasuk in 2 situations in Yechezkel (5:16 and 14:13) but I am looking for others.


texts:
"Ger" means "stranger".
I met many Ger Chassidim. I don't find them strange at all. OK, they wear spodeks instead of shtreimlach. So what? That doesn't make them "strange". I sometimes wear a Washington Senators baseball cap when davening. I think that's strange. (OK, I admit that I do strange things - is that strange?)
So what makes this group of Chassidim strange or stranger than any other Chassid or any other Jew for that matter?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: What is the danger in cutting fingernails in order?

texts:
The Ramo (OH 260:1) writes that one should not cut their fingernails in order; rather he should cut them by skipping neighboring nails and cycling through all the fingers.

וכשנוטל צפרניו לא יטול אותן כסדרן. ויתחיל בשמאל, בקמיצה; ובימין, באצבע. וסימן לזה: דבהג"א, בשמאלו; ובדאג"ה, בימין (אבודרהם וספר המוסר).

He cites the Avudraham, who writes that there really isn't a reason for this at all, but then he continues and says that he heard in the name of French rabbis that there is a danger to poverty, memory, and the death of children.

ושמעתי בשם חכמי צרפת ופרבינצה שהנוטל צפרניו כסדר קשה לעניות ולשכחה וקבור בנים

1) What is the source of this perceived danger? Medical knowledge? Folk superstition? Or something more kabalistic? Are other dangers cited for this behavior?

2) Are there earlier recorded sources for the danger?

3) Are there contemporary poskim (within the last century) who deal with this halacha?


texts: I know that there is a public domain (reshut ha-rabbim) and a private domain (reshut ha-yahid), but are there other types of reshuyoth mentioned in the halakhah of carrying on Shabbat?


texts: Is there significance to putting one's head between his knees for personal prayers?

texts:
In many places in Talmud Bavli (e.g. Brachos 30b) Tannaim and Amoraim are described as putting their heads between their knees when praying for something, usually miraculous, which then occurred. This position does not occur in the standardized service, and to my knowledge it isn't the minhag of any community today.

Why did the Tannaim do this? Was it just to minimize distractions or is there another reason?


texts: What is the hovot halevavot referring to

texts:
In the first gate, chapter 5

He says

  כי כבר נתברר שכל מה שאין לו תחילה אין לו תכלה, מפני שאי אפשר להגיע בדבר שאין לו תחילה אל גבול שיעמוד האדם אצלו.

~

  since it was already explained that everything that does not have an end does not have a beginning ....

Where was it already explained?

Or what am I getting wrong


texts:
The Torah describes how when Moshe was pulled from the river, Pharaoh's daughter exclaims that this is a Hebrew child (per the simple reading of Shemos 2:6).

Moshe then grew up in Pharaoh's household as a son to Pharaoh's daughter. Does anyone speak about what Pharaoh thought Moshe's origin was? Was Pharaoh also aware that Moshe was a Jew?


texts: Seeing that lashon hakodesh allows for analyzing the connection between similar rooted words, what is the connection between liver (כבד) and honor (כבוד)?


texts: How does salt "add heat" (mishna in Shabbos 4(1))

texts: The mishna in Shabbos 4(1) tells us which materials may not be used to insulate foods for Shabbos because they "add heat". One of these materials is salt. Can anyone explain how salt can add heat other than by saying that the salt in the time of the Mishna was not the same as our salt?


texts: Is it a mitzvah to save someone from execution by Beth Din?

texts:
I am wondering how the laws of pikuach nefesh might apply to a situation of mitath beth din. Would bystanders be obliged to save the condemned from his lawful execution? What about members of the beth din itself?

(I'm guessing the answer to that last part is "no," or else the batei din would never have executed anyone. But why? I̶f̶ ̶t̶w̶o̶ ̶B̶i̶b̶l̶i̶c̶a̶l̶ ̶c̶o̶m̶m̶a̶n̶d̶m̶e̶n̶t̶s̶ ̶a̶r̶e̶ ̶i̶n̶ ̶c̶o̶n̶f̶l̶i̶c̶t̶,̶ ̶s̶h̶o̶u̶l̶d̶n̶'̶t̶ ̶t̶h̶e̶ ̶n̶e̶g̶a̶t̶i̶v̶e̶ ̶c̶o̶m̶m̶a̶n̶d̶m̶e̶n̶t̶ ̶t̶a̶k̶e̶ ̶p̶r̶e̶c̶e̶d̶e̶n̶c̶e̶?̶ ̶S̶h̶o̶u̶l̶d̶n̶'̶t̶ ̶l̶o̶ ̶t̶a̶'̶a̶m̶o̶d̶ ̶a̶l̶ ̶d̶a̶m̶ ̶r̶e̶i̶'̶e̶c̶h̶a̶,̶ ̶"̶d̶o̶n̶'̶t̶ ̶l̶e̶t̶ ̶s̶o̶m̶e̶o̶n̶e̶ ̶d̶i̶e̶,̶"̶ ̶t̶a̶k̶e̶ ̶p̶r̶e̶c̶e̶d̶e̶n̶c̶e̶ ̶o̶v̶e̶r̶ ̶t̶h̶e̶ ̶c̶o̶m̶m̶a̶n̶d̶m̶e̶n̶t̶ ̶t̶o̶ ̶p̶u̶n̶i̶s̶h̶?̶)

To what extent would the answer depend on whether the Beth Din's punishment is for an "exceptional sin" which one must die rather than transgress (yehareg ve'al ya'avor)? (Note that according to Maimonides, not all the sins punishable by execution were yehareg ve'al ya'avor.)


texts:
This is a question I've been wondering about for a few years. I've not been having an easy time in life, and that's why I have started asking this question. I'm sort of waiting for a "salvation", but according to the normal course of events and the current trajectory I'm on, things won't change unless there is some salvation.

Now although the question is comes from an emotional place, the question itself is very logical. If God were to 'owe' us a base level of things which would make a normal person happy, it would follow that I can expect that from him. If not, I'd assume I'd need to adjust my expectations accordingly so I don't keep getting let down when things don't go the way I want, and I'd also adjust my lifestyle accordingly to adapt for this.

Would love sources for this if possible as well.


texts: What constitutes eating on the eve of Yom Kippur

texts: There is a mitzvah to eat on the eve of Yom Kippur throughout the entire day. Anecdotally I have heard that people chew gum in order to be 'eating' every moment of the day. I would like to know if there are any poskim who discuss if this would actually qualify as eating, especially after any sugars in the gum are consumed and the person is essentially chewing something with no nutritional value.


texts:
My community has a local email list where people post items that they want or items for sale, etc.

This morning, I saw a post requesting an Oz Vehadar Chosson Shas.

I must be an early-aged "A.K." What is a "chosson shas"? What makes a sha"s set specifically appropriate or specialized for a groom that any other sha"s couldn't otherwise do? How popular is this type of sha"s? What does this cost, typically?

(Excuse the barrage of questions, but, perhaps, I need to prepare myself quickly for when my kids get married!)

Note: In some quick research, I see that there is a "Vilna" Chosson Sha"s also. So, in answering, please address the general concept of what a "chosson sha"s" may be doing differently - not specifically any version / publisher. If, additionally, you want to include info about one version vs. another, that's fine.

From this site it's leather-bound and has the chassan's name on it. Is that the only difference?


texts: Why is kisui hadam (covering of the blood) only done for a bird & wild animal, but not for a domesticated animal?

texts:
Leviticus 17:13 teaches us about the mitzvah of kisui hadam (covering of the blood) after an animal undergoes shechitah:

וְאִ֨ישׁ אִ֜ישׁ מִבְּנֵ֣י יִשְׂרָאֵ֗ל וּמִן־הַגֵּר֙ הַגָּ֣ר בְּתוֹכָ֔ם אֲשֶׁ֨ר יָצ֜וּד צֵ֥יד חַיָּ֛ה אוֹ־ע֖וֹף אֲשֶׁ֣ר יֵאָכֵ֑ל וְשָׁפַךְ֙ אֶת־דָּמ֔וֹ וְכִסָּ֖הוּ בֶּעָפָֽר׃
And if any Israelite or any stranger who resides among them hunts down an animal or a bird that may be eaten, he shall pour out its blood and cover it with earth.

However this mitzvah ONLY applies to birds & wild animals (see Sefer HaMitzvot Mitzvah #147).
Why doesn't kisui hadam also apply to domesticated animals?


texts:
Looking at verses such as Devarim (Deuteronomy) 7:21 and 10:17 those seem to talk about a awe-inspiring and awesome G-d. Yet the word נורא also means aweful or terrible or dreadful.

So how should I define the word נורא in these verses? How can such a negative word be something positive when it comes to describing G-ds character?


texts:
It seems like plain unflavored coffee does not need a kosher certification.

Does flavored drip/ground coffee require a hechsher?


texts: Why is Maimonides View of Korbanot not Consistent with Messianic Times

texts:
Maimonides theorized in his "Guide to the Perplexed" that Hashem did not favor korbanot (animal sacrifices), but allowed them due to the difficulty changing the nature of people. This is in the context of Israel being captive and accustomed to Egyptian ways. The concept of G-d being "reluctant" suggests He did something with hesitation and doubt. How could G-d be in conflict and doubt? Why would G-d "think" Israel couldn't possibly eradicate their pagan-like origins?

I understand that many rabbinic authorities opposed (and continue to do so) Rambam's view on this matter. How did he reconcile this concept with the restoration of the Third Temple during messianic times and the reintroduction of mandatory daily sacrifices? Today, most westerners, including Jews, see animal sacrifices as backwards, kapporos notwithstanding. Hashem didn't foresee this?


texts: Woman and Zimun: What is the requirement?

texts:
What is a woman's requirement to say Bircat Hamazon with a Zimun of women?

What is a woman's requirement to say Bircat Hamazon with a Zimun of men?


texts:
I heard a couple years ago that someone had begun a new, laser printed, annotated edition of the שדי חמד. Did this happen?

Is the full text of S'dei Chemed available anywhere online?


texts: Anyone know of any resources online to help one learn "aderet Eliyahu" (the vilna gaon's commentary on the Torah) - an online shiur perhaps?


texts: If someone were to take a survey asking people to list Jewish 'Sages' I would venture to guess that the Rambam (Maimonides) would top that list. Even within the Jewish (religious) world there seems to be a disproportionate amount of shiurim, biographies and overall interest in who the Rambam was and what he held, more so than any other Rishon (even this site has a Rambam tag, and although it also has a Rashi tag I think there are no other tags for other Rishonim). My question is why all the interest n the Rambam specifically?


texts: Someone recently mentioned to me that there is a Chazal saying אדם was created from עפר which gets hot quickly but doesn’t retain the heat too long, while women were created from bone which takes longer to get hot but retains the heat for longer in describing the different styles of conflict. Where is the source of this?


texts: English Translation of Rabbi Y. Salanter's Igeret ha-Musar?

texts: Where can I find a decent-quality (but preferably good) and free English translation of Igeret Hamusar on the Internet?


texts: Is it prohibited to ride public transport that also operates on Shabbat

texts:
In Israel, most public transport shuts down on Shabbat.

If it did operate on Sabbath, perhaps by non Jews, would it be permissable for Jews to use it on weekdays?


texts: Where is techiyas hameisim alluded to in the Torah?

texts:
I have heard it said (without a source) that one who does not believe that the concept of techiyas hameisim can be learned out of the Torah is a heretic. Where does this idea come from?

Furthermore, if the above is true, where can I find an allusion to the concept of techiyas hameisim in the Torah? This is not a challenge rather I want an answer when confronted.


texts: what is the minimum requirement of onah (marital obligation) on the husband

texts:
(to my poor understanding it seems that
usually, mitzovs have specific guidelines,
of what is the minimum needed to be done to fulfill them)

what is the minimum requirement of onah? (biblical and rabbinic (if there is))

is it talking? (if yes, when is the requirement met?) Y"D
184.10
is it the same requirement as by number 3 here?
is it the same as 2. (above) but only if k'darko?
is the ejaculation of the man k'darko?
is it the ejaculation of the woman? (M"A 240.21)
or is it something else? (if yes what is it?)

sources please


texts:
שמות יז ה has:

  ומטך אשר הכית בו את היאור

Moshe did not hit the Nile river, Aharon did. (See שמות ז יט, with Rashi.) Why does the Torah say otherwise?


texts: The angels blesses Sarah and sends a Kos Shel Bracha (Rashi Breshit 18:9 based on Bava Metzia 87a). the question is how was there a Kos Shel Bracha if there was no bread as it says Sarah became a Niddah (Rashi Breshit 18:8 based on Bava Metzia 87a) and therefore did not serve the bread?


texts: Is there a proper and respectful means of disposal of old kippot? I have lots lying around. I set aside many of them that are dingy and aren't ever going to be worn again by anyone. What can I do with them?


texts: What are domestic animals that are kosher to raise and quiet?

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I want to get an animal to raise and want to be sure to comply with halacha. So I would like to know which animals are kosher to raise in a Jewish home?

I am particularly interested in animals which are quiet and won't disturb others in my home.


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On a biblical level, what is the difference (if any) between נחלה and מורשה?

We find both שרשים being used in various forms, for example:

(Deut. 32:8-9) בהנחל עליון גוים...יעקב חבל נחלתו.

(Deut. 33:4) תורה צוה לנו משה מורשה קהלת יעקב.

(Deut. 11:8) וירשתם את הארץ אשר אתם עברים שמה לרשתה.

And sometimes both words appear in the same פסוק:

(Numbers 36:8) וכל בת ירשת נחלה.

Are the two words interchangeable, or do they have different meanings?


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I don't know if this is the right forum to ask this, but I would like to find audio tracks of Jews from different Ashkenazi communities speaking Hebrew (be they leyning, davening, discoursing or merely incorporating Hebrew words into their regular speech). Rav Nissan Kaplan's shiurim provide many examples of an Israeli Litvak pronunciation, but I would like to hear other pronunciations as well. Specifically, I would most like Hungarian and Galizianer, but the more the better.

Apologies if this is off-topic.


texts: What is the meaning of Davar Shebakedusha?

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How does something become a Davar Shebakedusha? What is the criteria?

This question was inspired by the discussion over here. People half-standing for אלקינו in zimun


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During the Friday night service, there is a short paragraph that begins:

  מגן אבות בדברו

My translation: "The shield of the fathers, with his saying"

What does the term בדברו mean in this context? What saying?


texts: Do you have to close the window if someone's cold?

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The LinkedIn FrumNetwork user that I recently corresponded with about the wisdom of the crowd brought up an interesting bit of conventional wisdom that she claims is at least partly apocryphal:

  For instance, most people will probably "like" the answer "yes" to the question "Do you really have to shut the window if one person in the room is cold?" That's the "common wisdom", but it's simply not true. The correct answer is "sometimes yes, but sometimes not."

What's the story with this? When is such consideration mandatory?


texts: On what social issues were the rabbis ahead of their times?

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On what social issues were the rabbis (Chazal and rishonim) ahead of their times? That is, which social/political matters subject to wide agreement today were shared by Chazal before these views became widely held by non-Jewish populations?

For example, marital rape is absolutely forbidden by Chazal and strongly condemned by rishonim as well. See some sources here: http://www.jsafe.org/pdfs/pdf_032206_2.pdf

In contrast, marital rape was not illegal in Western countries until the 20th century, and is still legal in numerous non-Western countries: http://en.wikipedia.org/wiki/Marital_rape.

What are other examples? Knowing about such examples is important because it provides evidence against the notion -- often found among apostates from traditional Judaism, from the 19th century to the present -- that modern values and norms are superior to those of traditional Judaism.


texts: Why is there a minhag to stand for the public reading of the 10 Commandments throughout the year?

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Yesterday, my rav read from Otzar Dinim U'minhagim, where he explains the the only time people stand for the reading of the 10 Commandments is when it is read during the Shabbat that we read parshat Yitro.

I have seen in every Orthodox Nusach Ashkenaz and Sefard shul, as well as Conservative shuls that people stand whenever the 10 Commandments are read - whether it's Yitro, Va'etchanan or during Shavuot.

What's the purpose of standing for the 10 Commandments at all times? Doesn't it relay a message, in a sense, that the 10 Commandments are more "important" than other parts of the Torah? (I'll ask a separate question regarding Shira as there's a minhag to stand for that, too.) What would make this more worthy of standing than anything else? (E.g., why not stand for the 13 middot when they are read in shul (as they are numerous times during the year). There is a minhag to stand when reciting these as part of Selichot.)


texts: What is the Testament of Hezekiah? I know it exists, but can't locate it

texts: I am currently reading up on of apocryphal and pseudopigagraphical literature, and I see on a list that the Testament of Hezekiah is enumerated as one of them. However, I cannot locate a source or any short blurb on its date, origin, and content? Do any of you know? Thanks!


texts: What is the stance on reading and writing non-Jewish literature?

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So, I'm guessing that secular study books (e.g. Biology, Math, etc) are fine and I've heard that reading something like Fantasy is not. What genres of literature are allowed and not allowed to be read or written?

And as YEZ has suggested below, please mention how it's viewed (poorly, fine, etc).


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There are many arguments for calendar reform, one of which argues that we should set up the calendar so that every date always falls on the same day (Invariable Calendar) .

If this Invariable Calendar were adopted, then the day that we celebrate as Shabbos now, would not necessarily be a Saturday. In fact, if I understand what they are proposing, then the days that would be Saturdays under our current calendar will move around from year to year and maybe from week to week.

Although I doubt such a reform would ever be adopted, I'm curious what we would do halachically if it were. Would we change the date of Shabbos so that it still always fell on the date that was designated Saturday in the calendar, or would we have to figure out a way to keep Shabbos on the date that would be Shabbos in the current system? (The former might be impossible, because the Invariable Calendar adds a day once a year that has no day of the week. So, if we switched Shabbos to every Saturday in the new system, then at least once a year there would be 8 days between Shabboses.)

The answer to this question depends, I know, on how one rules on this question: [History of Shabbat: how (or) did they count to align with 7th day of creation?


texts: What did the Jews do all day in the desert for 40 years?

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They had food prepared for them.

Rashi says that during the first and last years they had a lot of journeys. But in the middle 38 years, there were only 20 journeys. Even though that doesn't tell us anything about how much time they were resting vs. traveling, Rashi does explain that they were not constantly traveling. There were a lot of resting periods.

What did they do all day? How did they spend their time?


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Why is the blessing hatov v'hametiv recited only on wine?

and why is it said only in a case where a second type of wine is brought.

looking for the message behind the halacha


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I am not a Jew. In a few TV series, I saw/heard that Jews experience self-repression due to their belief. I heard that being Jewish means enduring a lot of guilt, or becoming aware of things to feel guilty for.

Does this apply to Judaism?

I appreciate Pros and Cons of this thesis by someone who is aware of Judaism.


texts: Thought about Sefirah but did not say it verbally

texts: I thought (in the middle of Shemona Esray of mincha) that I must count the first day of sefirah after I finish; but did not do it verbally. Should I continue on to make the brocha from the second day?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


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OK, I know it isn't kosher, but what is the shiur? And do we hold "chetzi shiur assur min haTorah"?
For an application, what if you get a cut while hiking in the woods; is it assur to clean the wound with your mouth? (am I absolutely disgusting to even think to do this? It seems quite natural...)

What about if you bite your tongue or cheek; are you required to soak up the blood with a napkin until it stops bleeding? Spit out any blood you might taste?


texts: How did Tzedukim practice fundamental Halachic principles not mentioned in the written Torah?

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Many basic and fundamental Halachic principles are not mentioned in the Torah at all but learned by the Sages only from some [even seemingly unrelated] Psukim.

For example, Kiddushin is not mentioned in the written Torah, but learned from "קיחה-קיחה משדה עפרון" (Kiddushin 2) or Shaliach (messenger) is not mentioned in the Torah but learned from "ושלחה" (Kiddushin 42).

Acc. to WIKI Tzdukkim/Perushim distinction emerged in the second half of the Second Temple, but until then the Jews had more or less unified albeit undocumented Halachah.

How did Tzedukim (or Karaim) practice those principles that the late Perushim derive from the Torah "based on the Oral Law", if they "didn't accept the oral law"?


texts: According to Shulchan Aruch, why is the beginning bracha on rice "mezonot", but the end bracha "borei nefashot"?

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Shulchan Arukh, Orach Chayyim 208:7:

הַכּוֹסֵס (פי' הָאוֹכֵל) אֶת הָאֹרֶז, מְבָרֵךְ עָלָיו בּוֹרֵא פְּרִי הָאֲדָמָה וְאַחֲרָיו בּוֹרֵא נְפָשׁוֹת; וְאִם בִּשְּׁלוֹ  הַגָּה: עַד   שֶׁנִּתְמַעֵךְ  (בֵּית יוֹסֵף בְּשֵׁם הָרֹא''שׁ וְהר''י),  אוֹ שֶׁטְּחָנוֹ וְעָשָׂה מִמֶּנּוּ פַּת, מְבָרֵךְ עָלָיו בּוֹרֵא מִינֵי מְזוֹנוֹת וְאַחֲרָיו בּוֹרֵא נְפָשׁוֹת; .

My loose translation:

One who eats whole rice says "Ha'admah" (fruit of the ground) before eating and "Borei Nefashot" (Creates souls) afterwards. If he cooked the rice until it became crushed (sticky rice) or he ground it and made (rice) bread, he says "Borei minei mezonot" ("creates types of foods") and afterwards he say, "Borei Nefashot".

Shulchan Arukh, Orach Chayyim 208:2 (bridged for purposes of this question):

  חֲמֵשֶׁת מִינֵי דָּגָן...... מְבָרֵךְ עָלָיו בּוֹרֵא מִינֵי מְזוֹנוֹת
  וּלְבַסוֹף עַל הַמִּחְיָה

My translation:

On the five types of "grain" you say (at the beginning) *Borei minei mezonot" and afterwards "al hamichya".

Be'er Hetev on Shulchan Arukh, Orach Chayyim 208:1 explains what the five types of "dagan" are:

דגן.  והם חטה ושעורה וכוסמין ושבולת שועל ושיפון

They are wheat, barley, rye, oats and spelt

Rice is not one of these five grains. So, how did it get included in the same blessing as these other five? And if rice IS considered "mezonot", why doesn't it get the same ending blessing as the other 5 grains? It seems that it is in 2 "categories".


texts: Yemenite Siddur in Hebrew & English to purchase?

texts: I am trying to find a Yemenite Siddur in Hebrew & English to purchase. Let me know if you can send me a company name or website.


texts: Is it permissible or advisable to ask G-d for anything?

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I hesitate to ask G-d for anything because I feel as though it is not my place to ask. I feel as though it is solely my responsibility to provide for myself using the means that G-d has already blessed me with, and that I should be grateful G-d gave me anything at all to begin with because he was under no obligation to give me life or any of the luxuries I've enjoyed while alive.

Am I wrong for feeling this way? I have felt tempted to ask G-d for help during difficult times, but I refrained from doing so because I thought I would be out of line. Instead, I simply thanked him for all that he has already given me and did what I could to provide for myself.

If it is permissible to ask G-d for help, is it advisable? Under what circumstances can one ask him for help? What can one ask him for?

There are things that I need and things that I want, but so far I have asked G-d for none of them and just assumed that if he wanted me to have them, he would have given me the ability to obtain them on my own. Am I wrong?


texts:
Who knows eighty-seven?
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.


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As you can tell from my previous posts I am not a Torah scholar. I figured I try and post a question that is relevant to Torah.  וַיּוֹצֵא אֹתוֹ הַחוּצָה, וַיֹּאמֶר הַבֶּט-נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים--אִם-תּוּכַל, לִסְפֹּר אֹתָם; וַיֹּאמֶר לוֹ, כֹּה יִהְיֶה זַרְעֶךָ. I am confused. Because isn't this supposed to promise a large Jewish population? We're .16% of the human population on a good day. Additionally, later in Devarim, we're promised to be small in numbers. Don't these conflict? Which one is right?
Thanks


texts: Why are we told to either buy or take from our flock the pesach lamb

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וַיִּקְרָ֥א מֹשֶׁ֛ה לְכָל־זִקְנֵ֥י יִשְׂרָאֵ֖ל וַיֹּ֣אמֶר אֲלֵהֶ֑ם מִֽשְׁכ֗וּ וּקְח֨וּ לָכֶ֥ם צֹ֛אן לְמִשְׁפְּחֹתֵיכֶ֖ם וְשַׁחֲט֥וּ הַפָּֽסַח׃
Then Moses called for all the elders of Israel, and said unto them: ‘Draw out, and take you lambs according to your families, and kill the passover lamb.

- Shmos 12:21
"מִֽשְׁכוּ וּקְחוּ" means "either take from your flock or buy" according to rashi. We are not told by other mitvot like lulav to go and buy them. It is self understood. Why is the pesach lamb different?


texts: For purposes of how a Torah reader reads tochacha, where does it start and end?

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Both parshat Bechukotai and parshat Ki Tavo contain "the tochacha", a section of the parsha with curses to befall B'nei Yisrael if they sin really badly. Traditionally, this section is read faster and in a low voice.

Where exactly does the tochacha start and end, in both parshiot?


texts: Did the conversos who continued to live as crypto-Jews in Spain have any Halakhic justification?

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Avoda Zara is 'ייהרג ואל יעבור', one of the few transgressions a Jew should give up their life for and be willing to die 'על קידוש השם'. In the medieval period, around the time of the Spanish expulsion in 1492, many Jews in Spain converted to Christianity, including prominent Jewish figures like Abraham Seneor and, allegedly, Isaac Abarbanel's grandfather, Don Samuel. Many of these continued to  live as Jews in private. Western Sephardim in general descend from conversos/marranos escaped and reverted to fully-practicing Judaism in open eg. Menashe Ben Israel and Isaac Cardoso.
Not here to judge but I want to know whether those who converted had any Halakhic justification to outwardly convert to Christianity and live as secret Jews during the Inquisition. Did any Rabbis defend this practice and survival tactic? Are there any Teshuvot addressing this dilemma of whether to convert or not?
I am aware that Rambam in his אגרת השמד encouraged the Jews who were being forced to convert to Islam to save themselves. Were there any equivalent Teshuvot by other Hakhamim defending the decision of the conversos?


texts: I live in an area where b"H it is difficult to find Jewish poor. Can matanos l'evyonim be given to non-Jews, or must at least 2 of the poor people be Jewish?


texts: Where does Rashi say "Complaint" in his commentary on the Torah?

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When I was in 4th grade, my rebbi taught us a Rashi in which he explains a Pasuk by simply saying "Complaint" (קומפליינט or some similar transliteration), meaning the voice in the Pasuk was dissatisfied with something. Where is this?

(Inspired by this question)


texts: Do lost items belong to someone's heirs?

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Let's say you found a dog on the street. You house  and feed it, and place posters on the street. Two weeks later, the owner calls and identifies the dog, and plans to come to get it.

On the way to you, the owner dies. Must you return the dog to the owner's heirs? How much effort do you need to do to locate these heirs (in terms of time or distance)? What if despite sincere effort, you cannot locate any heirs - can you keep or sell the dog?


texts: I am looking for sources on ibn Ezra's travels and biography. In particular his visit or passage to England. Wiki states the he came to London and Oxford. Where would a more authentic source be found?


texts: When I went to visit some ancient synagogues in Israel (4th century - 6th century) a few of them have mosaics on the floor with prominent and beautiful pictures of the zodiac - all 12 signs with pictures identifying each one. Was the concept of the zodiac and its role in Jewish life such an important factor in Jewish life back then? What role did it play in day-to-day life that made it important enough to be the centerpiece mosaic on the synagogue floor of various synagogues?


texts: Was the prison into which Joseph was placed (Genesis 39:20) located in Potiphar's basement?


texts: What does it mean that we refer to Rav Shimon Bar Yochai as "Elokai"?

texts: The popular song that's sung on Lag B'Omer goes "L'kavod Ha'Tanna Elokai." What does it mean that we refer to Rashbi as elokai? Does he possess divinity?


texts: Who predicted the tenth red heifer will be prepared by the Messiah?

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The Rambam stated that the tenth red heifer will be prepared by the Messiah:

וְהָעֲשִׂירִית יַעֲשֶׂה הַמֶּלֶךְ הַמָּשִׁיחַ מְהֵרָה יִגָּלֶה אָמֵן כֵּן יְהִי רָצוֹן: [Mishneh Torah, Parah Adumah 3:4]

Is he the originator of this prediction, and if not, what is his source?


texts: How do we respond to the argument of "stupid design"?

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What would counter-arguments from the Jewish perspective be to arguments like the ones in this video against intelligent design? The basic premise is that humans, Earth, and the universe are, in fact, quite stupidly designed and have many flaws.

I have a few of my own counter-arguments already (namely, that nothing is without flaw except for God, and thus no matter how we were created there would be some flaws — all things considered, life is far more miraculous and intelligently designed than not), but I am curious what we can put together here.


texts: On the day of atonement, the high priest would go into the holiest place... How did he know when it was time to go past the veil? Was there a sign given by God, or did he just say a specific prayer and walk in?


texts: Can you give an animal a tranquilizer, and proceed to slaughter it?

texts: Can you shoot an animal with a tranquilizer, or feed a tranquilizer to an animal, and proceed to slaughter it in a kosher manner?


texts:
An affidavit, from what i understand, is basically a signed document given by a witness to be used as evidence in a trial, without the witness themselves needing to take a stand.

Can an affidavit be used in Beit Din? Or must witnesses take the stand in person for their testimony to count?

(In case i'm misunderstanding what exactly an affidavit is, simply treat it as a signed document by a witness with their testimony.)


texts: Is a cloth covering required for Tachanun?

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Do you have to have an actual cloth covering to rest your head on during tachanun? Or can you rest it directly on your bare arm (if you are wearing short sleeves)?

Furthermore, if you do indeed need a cloth covering, is it better to just not lay your head down at all if you are wearing short sleeves?


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Those who have the custom to say the Yotzros for Musaf on Shabbos Shekalim finish off each stanza with the following words:

אור פניך עלינו אדון נשא, ושקל אשא בבית נכון ונשא

Hey, wait a second, wasn't it a Machtzis HaShekel - so why does it say V'Shekel?


texts: Must One Remove the Mezuzot from a House Rented to Gentiles?

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Is there any obligation to take down your mezuzot if a house you own (and live in some of the time) is rented to Gentiles for an extended period of time (e.g. over 30 days)?

I ask because I recently heard someone doing so, and they were under the impression that this was halachically required, but I have never before heard of this being done. And if this is not required, are there sources who suggest doing such as a best practice, or a chumrah?


texts: Why did G-d not stop the holocaust? Is there anything written to explain why He would not have stopped it? or why He would have allowed it?


texts: Looking for material on how to 'use' Rashi in the gemara

texts:
Where can I find material like 'klalei Rashi'?
I'm looking for things such as what Rashi means when he uses certain words and things like that.


texts: I am new to this site and wish to be involved in questions and answers ( As one who has studied the trinity doctrine for many years I may be of some help). As I read through  various posts I see terms I am not familiar with as one who does not speak Hebrew. Is there a place where there is  glossary of common Judaic theological terms, especially those used in conversations about what is allowed Ben Noach and what is idolatry, etc.? Thanks!