texts: BT emailing non-observant family on Friday afternoon

texts:
A given person is Shabbat-observant; his/her immediate and extended family is not.

May this individual write an email to his/her family (who live in Israel) when it is before Shabbat (where s/he currently lives), knowing full well that it is already Shabbat in Israel and that said family will likely read and reply to said email that night (= on Shabbat)?


texts: What is the exile of Yishmael and why it will be harsher than Edom?

texts:
The source is from
http://dafyomireview.com/article.php?docid=269

Considering the europeans/christians persecuted jews for thousands of years, how will it be possible worse than the previous one?


texts: I was wondering whether Ishmael was a Gentile, because that would seem to mean that an animal slaughtered by him would be non Kosher.


texts: What happened to Joseph's coat of many colors

texts:
What happened to Yosef's coat of many colors? I know the brothers gave it to Yakov. But what happened later?
Did he have it in Egypt?
Do we know?


texts: Do you have the source for the quote about not trusting liars

texts:
Does anyone remember a quote about how once someone is a confirmed liar nothing they say or said can be trusted and should be questioned?
I cannot find the exact words.


texts: Connection of Avraham, Yitzchak, and Yaakov to birkat kohanim

texts: There is a man who davens in my minyan who loudly says "אברהם, יצחק, ויעקב" after birkat kohanim during chazarat hasha"tz. I have never seen anybody else do that, and I was wondering if there is a source or reason for it.


texts: Why didn't Ya'akov contact Yitzchak prior to contacting Esav?

texts:
Follow up on this M.Y. question.

Genesis 32:4:

  וַיִּשְׁלַ֨ח יַעֲקֹ֤ב מַלְאָכִים֙ לְפָנָ֔יו אֶל־עֵשָׂ֖ו אָחִ֑יו
  אַ֥רְצָה שֵׂעִ֖יר שְׂדֵ֥ה אֱדֽוֹם׃

  And Jacob sent messengers before him to Esau his brother unto the land
  of Seir, the field of Edom.

For some reason, Ya'akov feels a need to discover if his brother Esav still wanted to kill him. As we see, a few verses later, Esav was heading his way with an army of 400 men and this frightened Ya'akov. He prays, divides his family, and prepares for war.

I assume that Ya'akov knew about the condition that Esav made regarding killing him, i.e., that Esav would wait until Yitzhak died. So, prior to sending messengers to Esav, why didn't Ya'akov send messengers to his hoime to inquire if his father was still alive?


texts: What should you do if you accidentally talk between Al Netilas Yadayim and Hamotzi?

texts:
Assuming one has the minhag not to speak between netilas yadayim and hamotzi...What should one do if one accidentally speaks during this time?

Should one wash again? With or without a blessing?
 --Or should one just go straight to HaMotzi?

If the third, is there any kind of (immediate) tikkun one can do?

...I'm wondering because it just happened to me.

Related: Hefsek between netilat yadayim and hamotzi


texts:
What does Judaism say about product liability? That is, if I sell someone a product and — because it was manufactured

poorly or
not as advertised

— the purchaser sustains damage, to what extent am I liable? (I am thinking for example of the famous lawsuit in which someone bought a coffee, accidentally spilled it on herself, and was burned more than normally because the coffee was extraordinarily hot, but am asking more generally than about that one case.)

Edit: Assume for the sake of simplicity that the manufacturer sold the item directly to the injured party.


texts: Was it always the kohen who slaughtered the korbanot?

texts:
I'm not too experienced with the rabbinic literature and history, and from just plain reading of the text in this week's torah portion (V'Yikra) I'm finding that it says "HE shall bring it...HE shall kill it":

"And he shall kill the bullock before HaShem..." -Vayikra 1:5

"And he shall lay his hand upon the head of his offering, and kill it..." -Vayikra 3:2

Etc. The context of these verses seem to indicate that the "he" being referred to is the one bringing the sacrifice. Did the kohenim actually do the slaughter, or was it the one bringing the sacrifice?


texts: Is shooting rattlesnakes on a cattle range considered hunting?

texts:
Part of taking proper care of the cattle on a range
is eliminating all dangerous vermin or predators
both for the safety of self and cattle.

Rattlesnakes are the worst example, and most rangeland
owners in the US will eliminate them on sight, some
even sweeping entire areas to keep the population down.

From what I understand, Jews are only allowed to slay
kosher animals via schechita, and many not slay any
others aside from immediate self-defense.  I understand
that killing any animal in the wild unless it is
attacking you is considered 'hunting', causing unnecessary
suffering to the animal and therefore prohibited.

But it would seem that a rattlesnake is so dangerous
that it is an intrinsic danger and should always be killed
when seen to protect livestock or handlers.

Can a Jewish ranger only shoot the rattlesnake immediately
threatening him, or can he traverse the range periodically
to seek out and destroy all he sees?


texts: Were firstborn children born to a mother who miscarried killed during Makat Bechorot?

texts:
The last of the ten plagues was Makat Bechorot, where all firstborn Egyptians were killed overnight.

We know from Pidyon Haben that a firstborn son, born after a mother had miscarried (after more than 40 days) is not required to have a Pidyon performed.

So I am wondering, does this change of status to firstborns born after miscarriages apply to other situations as well?

Were post-miscarriage "firstborn" Egyptians subject to the plague or was it just pure firstborns?


texts: What do you have to check before Shabbat enters?

texts: I know you have to ask your family if certain things have been done, what are these things?


texts:
There is a story said about the Vilna Gaon that:

One day his sister (who he had not seen for years) came to pay a
visit. When she entered his room, he greeted her and asked about her
family. He then said, “My sister, we will see each other in the World
to Come. There is no time here in this world. I have to study Torah.”

Where is the source for such a story?


texts: Does anyone hold that you could be "masneh al mah shekasuv baTorah" in all cases?

texts:
The gemara on Bava Metzia 94a brings a discussion about "מתנה על מה שכתוב בתורה," about someone who makes a condition that is contrary to something that is written in the Torah.

  דתניא האומר לאשה הרי את מקודשת לי על מנת שאין ליך עלי שאר כסות ועונה
  הרי זו מקודשת ותנאו בטל דברי ר"מ רבי יהודה אומר בדבר שבממון תנאו קיים

  As it was taught in a braysa, "If someone said to his wife, 'You are
  married to me, on the condition that I am not obligated in שאר כסות
  ועונה (the obligations of a husband to his wife, e.g. food, clothing,
  etc.),' she is married to him, but the condition is null (and he is
  obligated in שאר כסות ועונה); these are the words of Rabbi Meir. Rabbi
  Yehudah says, (someone who makes a condition contrary to what is
  written in the Torah) regarding monetary issues, his condition is
  valid.

( translation and parenthetical explanations are mine )

So we find that Rabbi Meir holds that one can never make a valid condition (תנאי) that is contrary to something that is written in the Torah, but Rabbi Yehudah holds that these conditions can be valid, provided that they only affect monetary issues.

Are there any opinions that hold that these conditions are valid in all cases, and not just cases of monetary law?


texts:
What does the Posuk mean when it says all of the Army of Hashem Left when did Bnei Yisroel turn into an Army or is it referring to Bnei Yisroel?

יָצְאוּ כָּל צִבְאוֹת יְ־הֹוָ־ה מֵאֶרֶץ מִצְרָיִם


texts: Do I need to turn off answering machine before Shabbos? I'm talking about where the message comes to your machine, not to your provider like by mobiles. Would this be the same by having a phone turned on and someone calling, or receiving an SMS?


texts: Meaning behind multiple revi'i in "אִ֗ישׁ"?

texts:
There is an intriguing series of pesukim in Vayikra 20 discussing forbidden intimate actions which are mostly noted with a revi'i (רְבִ֗יעַ) on the transgressing individual:

וְאִ֗ישׁ אֲשֶׁ֤ר יִנְאַף֙ אֶת־אֵ֣שֶׁת אִ֔ישׁ אֲשֶׁ֥ר יִנְאַ֖ף
אֶת־אֵ֣שֶׁת רֵעֵ֑הוּ מֽוֹת־יוּמַ֥ת הַנֹּאֵ֖ף וְהַנֹּאָֽפֶת׃ If a man
commits adultery with a married woman, committing adultery with
another man’s wife, the adulterer and the adulteress shall be put to
death.
וְאִ֗ישׁ אֲשֶׁ֤ר יִשְׁכַּב֙ אֶת־אֵ֣שֶׁת אָבִ֔יו עֶרְוַ֥ת אָבִ֖יו
גִּלָּ֑ה מֽוֹת־יוּמְת֥וּ שְׁנֵיהֶ֖ם דְּמֵיהֶ֥ם בָּֽם׃ If a man lies
with his father’s wife, it is the nakedness of his father that he has
uncovered; the two shall be put to death—their bloodguilt is upon
them.
וְאִ֗ישׁ אֲשֶׁ֤ר יִשְׁכַּב֙ אֶת־כַּלָּת֔וֹ מ֥וֹת יוּמְת֖וּ שְׁנֵיהֶ֑ם
תֶּ֥בֶל עָשׂ֖וּ דְּמֵיהֶ֥ם בָּֽם׃ If a man lies with his
daughter-in-law, both of them shall be put to death; they have
committed incest—their bloodguilt is upon them.
וְאִ֗ישׁ אֲשֶׁ֨ר יִשְׁכַּ֤ב אֶת־זָכָר֙ מִשְׁכְּבֵ֣י אִשָּׁ֔ה
תּוֹעֵבָ֥ה עָשׂ֖וּ שְׁנֵיהֶ֑ם מ֥וֹת יוּמָ֖תוּ דְּמֵיהֶ֥ם בָּֽם׃ If a
man lies with a male as one lies with a woman, the two of them have
done an abhorrent thing; they shall be put to death—their bloodguilt
is upon them.
וְאִ֗ישׁ אֲשֶׁ֨ר יִקַּ֧ח אֶת־אִשָּׁ֛ה וְאֶת־אִמָּ֖הּ זִמָּ֣ה הִ֑וא
בָּאֵ֞שׁ יִשְׂרְפ֤וּ אֹתוֹ֙ וְאֶתְהֶ֔ן וְלֹא־תִהְיֶ֥ה זִמָּ֖ה
בְּתוֹכְכֶֽם׃ If a man marries a woman and her mother, it is
depravity; both he and they shall be put to the fire, that there be no
depravity among you.
וְאִ֗ישׁ אֲשֶׁ֨ר יִתֵּ֧ן שְׁכָבְתּ֛וֹ בִּבְהֵמָ֖ה מ֣וֹת יוּמָ֑ת
וְאֶת־הַבְּהֵמָ֖ה תַּהֲרֹֽגוּ׃ If a man has carnal relations with a
beast, he shall be put to death; and you shall kill the beast.
וְאִשָּׁ֗ה אֲשֶׁ֨ר תִּקְרַ֤ב אֶל־כָּל־בְּהֵמָה֙ לְרִבְעָ֣ה אֹתָ֔הּ
וְהָרַגְתָּ֥ אֶת־הָאִשָּׁ֖ה וְאֶת־הַבְּהֵמָ֑ה מ֥וֹת יוּמָ֖תוּ
דְּמֵיהֶ֥ם בָּֽם׃ If a woman approaches any beast to mate with it, you
shall kill the woman and the beast; they shall be put to death—their
bloodguilt is upon them.
וְאִ֗ישׁ אֲשֶׁ֤ר יִשְׁכַּב֙ אֶת־דֹּ֣דָת֔וֹ עֶרְוַ֥ת דֹּד֖וֹ גִּלָּ֑ה
חֶטְאָ֥ם יִשָּׂ֖אוּ עֲרִירִ֥ים יָמֻֽתוּ׃ If a man lies with his
uncle’s wife, it is his uncle’s nakedness that he has uncovered. They
shall bear their guilt: they shall die childless. וְאִ֗ישׁ אֲשֶׁ֥ר
יִקַּ֛ח אֶת־אֵ֥שֶׁת אָחִ֖יו נִדָּ֣ה הִ֑וא עֶרְוַ֥ת אָחִ֛יו גִּלָּ֖ה
עֲרִירִ֥ים יִהְיֽוּ׃ If a man marries the wife of his brother, it is
indecency. It is the nakedness of his brother that he has uncovered;
they shall remain childless.

Although there are a couple exceptions in the long series of pesukim, what is the Torah symbolizing by the persistent pattern of the same cantillation when discussing forbidden relationships?
(Bonus points for explaining why 17-19 don't have a munach revi'i!)


texts: Is the pipe which drains water out of the air-conditioner unit a Bossis L'davar Assur, because the water in it is Nolad B'shabbos?

texts:
Is the plastic pipe which drains the condensation water out of the air-conditioner unit a "Bossis L'davar Assur, because the water inside it is Nolad B'shabbos?

If the whole pipe is either vertically positioned or at least on a sharp incline, would it still be considered a Bossis?

If the water is constantly flowing through the pipe and not standing still on the interior of the pipe, would that have an affect on the Bossis status of the pipe?


texts:
I had heard (confirmed by this discussion and this one) that one may not do dangerous things during the Nine Days including "travel." Based on this: What types of travel are included? Plane? Car? Boat? Train? Walking? Bike? Hoverboard? (Etc. etc.) Does it matter how long the trip is? That is, what is the level of danger required to prohibit traveling?

Related: Can one go on a boat during the 9 Days?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Is Messiah ben Josef, the war messiah, the messiah from the 10 lost tribes, expected to be a prophet? If not, how is he supposed to wage war in preparation for the messianic kingdom?


texts: Something old, something new, something borrowed, something blue?

texts: Is there a problem of "chukat goyim" with the bride having "something old, something new, something borrowed, something blue" at her wedding?


texts:
There is a (in my opinion) beautiful song by Avraham Fried called Aleh Katan. Does anyone know who composed this song?

Is it Yishai Lapitdot? It seems like he said his name here: http://www.youtube.com/watch?v=FmHrk1ZdVsQ&feature=related


texts: Why is a side of a Talmudic page called "amud"?

texts:
On some occasions, I have heard one side of a Talmudic page called tzad meaning "side".

The more common term I have heard is amud meaning "pillar". Why is that term used, and when did this term first appear in usage?


texts: How could King David do such a thing? he gave 7 of King Saul's descendants to be put to death? what was their sin?

texts:
In the second book of Shmuel chapter 21 Verse 8. King David gives over 2 of the children and 5 of the grandchildren of King Saul children to the Gibeonites to be hanged?
How could David have done such an evil deed?
I understand there was a famine, but was there no other way?


texts:
Current Ashkenazi (and I believe Sephardi) practice is to read a special haftarah (Malachi 3:4-24) on the shabbat before pesach.
What are the origins of this practice? Where do we first see it recorded? And what is the rationale behind it? I note that this is an unusual haftarah, as it would seem to be unconnected to the weekly Torah reading which precedes it.
As a bonus, this answer notes three variants of this custom:

Always read the special haftarah on the shabbat before pesach.
Read the special haftarah on the shabbat before pesach, unless that shabbat is erev pesach.
Only read the special haftarah on the shabbat before pesach if that shabbat is also erev pesach.

What are the sources for these varying customs? What are their rationales?


texts:
My question is, Hashem ontologically speaking, His Being, is a singular, yichud in all respects.

So does this conception stop at Ein Sof, or even before Ein Sof? And once the ohr proceeds forth from the Ein Sof down through the remaining sefirot, it is no longer considered Hashem's ontological Being, which is restricted to that which comes before Ein Sof?

My thinking is that since the Sefirot was created, it is not ontologically the same as Hashem.


texts: Carrying a pocket handkerchief on Shabas

texts:
The general rule is that one cannot go outside (an eruv) on Shabas with something unless it is a garment or "adornment" ("תכשיט", like jewelry), or part of a garment or adornment. There are many details; see e.g. Shulchan Aruch, OC 301 and 303, and consult your rabbi with any specific questions.

Among the things permitted, however, is a certain object which is carried around as protection against miscarrying. This is permitted even for a woman who is not yet currently pregnant. (SA 303:24. Again, consult your rabbi for practical guidance.) We see here that, at least sometimes, something may be taken outside even though it is not worn at all but carried.

Mishna B'rura 301:84 notes included in the prohibition is that one may not go outside with a handkerchief in his pocket ("…בזמנינו שאין דרך להיות הפאציילע״ט תפור בהבגד לא בטיל הוא לגבי בגד ואסור…"). The reasoning is that it is not a garment or adornment, but functional.

What about a handkerchief that is adornment? Suppose people keep handkerchiefs in their suit pockets purely for adornment and would never dream of using them for anything. Could they then walk outside with such handkerchiefs on Shabas?


texts: Splitting up the rosh chodesh reading when another follows it

texts:
Shulchan Aruch, Orach Chayim 684:3 says (in my own translation):

  If rosh chodesh Teves comes out on Shabas, we remove three Torah scrolls, and six people read in the weekly section and one in that of rosh chodesh, starting from "Uv'yom hashabas"; the maftir reads in the third scroll....

Mishna B'rura comments on "[six read] in the weekly section":

  Likewise if seven, or more than seven, want to read, that's allowed also; the point is that there are no fewer than seven people between [the first two scrolls].

Shaar Hatziyun adds:

  Likewise, five men can read from the weekly section

— meaning, and two from the second scroll. Presumably the same rules would apply to Shabas rosh chodesh Adar and Shabas rosh chodesh Nisan.

My questions are:

Does anyone know of a synagogue in which only five people read from the first scroll? Why do they do this?
There are some synagogues that add one aliya every week, so eight (plus the maftir) read. In weeks with three scrolls, do they add the aliya to the first scroll or the second?
There are some synagogues that add many aliyos every week, stopping as often as every three p'sukim (where allowed). Do they also split the second sefer between two people?


texts:
In the UK, the influenza vaccination contains pork.

The nasal flu vaccine does contain hydrolysed gelatine derived from pork as one of its
additives. Gelatine is commonly used in a range of pharmaceutical products, including
many capsules and some vaccines. The gelatine used in Fluenz is a highly purified
product used to stabilise live viral vaccines.
https://www.google.com/url?sa=t&source=web&rct=j&url=https://assets.publishing.service.gov.uk/government/uploads/system/uploads/attachment_data/file/364143/Influenza_vaccine_and_porcine_gelatine_2.pdf&ved=2ahUKEwiHvdTR2cbsAhWIJcAKHeqmD_sQFjABegQIARAF&usg=AOvVaw1i84mTUXfbE9X9gEoK2vBh&cshid=1603318356030

Is this a Kashrus problem?
The vaccine is administered to children via nasal spray (not sure if it makes a Halachic difference)


texts:
Suppose over Sukkot, one's hotel for chol ha moed won't have a sukkah. I'd like to know what one can eat that won't trigger the "meals must be eaten in a sukkah" issues. (I'm knowledgeable enough about Judaism to know that the laws are often subject to debate).

Can anyone please help me learn what "a meal" is in that context?

Does it require bread? Anything else?


texts: הציל את העם Versus  הציל אתכם

texts:
אשר הציל אתכם מיד מצרים ומיד פרעה אשר הציל את העם מתחת יד מצרים

Why the Difference and what is the difference between them?


texts: Korach had to die an unnatural death; otherwise his death wouldn't prove Moshe right, because a natural death could be because his time had come. But why did he have to still stay alive after being buried which was something new and had never been before or since? The wording of the Torah is 'chaim sheolo'. Meaning alive in the grave. If it just meant being buried alive and dying later there would be no point in the chumash mentioning it. In all earthquakes which this was people are buried alive and die later.


texts:
Due to the situation with the Coronavirus, there are people that are doing a Yizkor service online before Yom TOV I.e. Tuesday 14th although Yizkor would normally be recited on last day of Yom Tov.

My question is can Yizkor be said before its normal time?


texts: Why when the Megillot of Shir Hashirim, Ruth, and Koheleth are read from a klaf are the brachot of al mikra megillah and sheichaynu made before the reading? Reading the megillot on those days is a minhag and not a mitzvah so why the brachot?


texts:
I have frequently heard the human (or only the Jewish?) soul referred to as "חלק אלוק ממעל", literally "portion/section/piece/allotment of God (from) above".

What does this mean?
Who's the first to refer to the soul thus? Citation, please, if possible.


texts: What will happen if the Ark of the Covenant is discovered today?

texts:
I read this question and the answer says that the Ark of the Covenant was buried somewhere beneath Jerusalem during the First Temple period (~580 BC), to hide it from the Babylonian invaders. It seems no one has discovered it yet since that time.

What will be the reaction of Jewish people if the Ark of the Covenant is discovered today? Objectively speaking, have any rabbinic authorities discussed what the consequences might be? Would it be a good thing? What would they do with it? Would they reinsitute the old practices of the Tabernacle System?


texts: Allegory vs. Literalism in Judaism and How to Tell the Difference

texts:
In the following article, the author makes a compelling argument for why Judaism doesn't always approach scripture literally. However, although there are many examples throughout the Bible for the use of allegory, some passages are in fact taken literally. For example, Kosher laws are implemented in that manner. How then can you tell the difference? Is there any method or approach for telling the difference between whether allegory or literalism is appropriate? Other questions on Stack Exchange mentioned allegory and literalism, but I couldn't find any that directly address this specific point.

https://www.myjewishlearning.com/article/genesis-as-allegory/


texts:
R' 'Akiva famously spent 12 years away from his wife learning Torah, returning home just in time to to overhear her tell someone she'd be happy if he spent another 12 years away learning Torah; at that point, he turned around and went back to Yeshivah.

But the Gemara Pesahim 109a says he used to leave early to go home 'Erev Pesah to make sure his children were still up for the Seder, as well as 'Erev Yom Kippur to feed them.

So was this later in his life? When did he even have his children?


texts: Why Avraham hated Yishmael if he was a tzadik

texts:
Rashi says that avraham sent yishmael out with only water but no money because he hated him for going out "tarbut raah".
yet later on, the verse says G-d heard the cry of Yishmael dying of thirst "baasher hu sham",
that the angels wanted to let him die due to the future suffering his descendants will cause the jews but G-d said right now he is a tzadik.

sounds like a contradiction. any ideas?


texts: Brown Driver Briggs, usually unabashed at offering extra-canonical etymology, offers only "proper name" as the etymological parse of נבט, given that it is only ever found in the phrase " יָרָבְעָ֣ם בֶּן-נְבָ֔ט  " What is the etymology of this Biblical name?


texts: Why fill the glass all the way to the top?

texts: Why is it that when people make kiddush/havdallah they insist on filling up the cup all the way to the top, sometimes till it overflows just a little? Is this a documented minhag/custom etc...?


texts: What made Malkitzedek a Cohen more than Abraham?

texts:
IIRC, before Mt. Sinai, priestly rights were given to the firstborns.
For those who say, Malkitzedek was Shem Ben Noah, he wasn't Noah's firstborn.
I don't know if Abraham was a firstborn, but, unlike Malkitzedek, he's openly mentioned to be very special in following God's steps.

What made Malkitzedek a Cohen on a level greater than Abraham to necessitate Abraham's Maaser to him?


texts: How did the Egyptians who didn't fear Hashem have animals?

texts:
To address the question of how the Egyptians had any animals after Dever, Rashi (9:10) quotes the Mechilta

ואם תאמר מאין היו להם הבהמות והלא כבר נאמר (פסוק ו) וימת כל מקנה מצרים, אלא לא נגזרה גזרה אלא על אותן שבשדות בלבד, שנאמר (פסוק ג) במקנך אשר בשדה והירא את דבר ה' הניסה את מקנהו אל הבתים.
How did they have animals, after it already said "And all the Egyptian animals died"?  Rather the decree was only on the ones in the fields, as the pasuk says "on your animals in the field", and the ones who feared Hashem brought his animals into the house.

That explains how there were animals susceptible to Shechin, how there were animals to move inside during Barad, and how there were horses to pull the chariots to the Yam Suf.  But the pasuk (9:21) says explicitly that there were also Egyptians who didn't fear Hashem and who left their animals in the fields during Barad.
Where did they get animals from?  If they feared Hashem enough to move their animals inside based on a drasha in Hashem's words, then why didn't they do the same when He told them to do so explicitly?


texts: Which is the 'real' amida for the shliach tzibur?

texts:
The shliach tzibur (shatz) davens 2 shemona esrei's.

1-Which is the one that he davens for himself personally?

2-Are both of the 'real' so to speak? If so, how does this work?


texts: Can a section of the Torah having the same words be "cut and pasted" to a different section?

texts:
While reading parshat Naso last week, it was easy to notice that near the end of the reading, there is a large section discussing the donations made by the 12 tribes for the dedication of the Tabernacle.

For the most part, the words in each of the 12 paragraphs (actually, 10 of the twelve) are identical except for the day of the donation and the name of the tribe leader.

Let's say a Torah needed to be repaired. Let's say that the paragraph of the 3rd day needs to be repaired (there are multiple mistakes in that paragraph). I have another passul (unusable Torah) from which I want to cutout the piece of parchment containing the whole paragraph but it's from a different day. (See this M.Y. answer regarding the fact that one may patch a Torah.) Assume that in the other passul Torah, the lettering in the paragraph that matches the day I want to replace is also passul in the same area, and a sofer declares that that other Torah can't be repaired at all because it's general parchment strength is brittle.

So, in short, when one makes a patch replacement, does he need to repatch from the same area that he is replacing, or can he take identical words from somewhere else, and just erase and change a few words that he needs to? What if he doesn't need to make any corrections afterwards, but he's just cutting out from somewhere else? Does that change the rules?


texts: Didn't Shem already have an altar on Moriah?

texts:
We learn from the Torah that Akedat Yitzhok took place on the mountain of Moriah.
We also know that Malki-Tzedek came to Avraham Avinu, bringing bread and wine. (Bereishit 14:18) Rashi brings the rabbinic tradition that Malki-Tzedek was Shem, the son of Noah. The Torah tells us he lived in Shalem, which is identified by the rabbis as Jerusalem.

In the ancient times people have built their altars on the bamoth, or "high places". So it's very likely that the Shem's altar was on the holy mountain rather than on the plain (I think it is not a coincidence that he lived in Jerusalem). But we read nothing about Shem/Malki-Tzedek helping Avraham in building his altar on the very same mountain where we expect to see the altar of king/priest of Hashem. And it is strange to build your altar on the holy place on the very same place where king/priest is living, to whom you just gave tithes.

I'm just curious if any of the sages comment on that?


texts: May one sleep inside if one believes it will rain during sukkoth?

texts: The majority hold that it is forbidden to sleep for even a moment outside the sukkah. It is considered to be foolish to sleep in the sukkah if it's raining. However, all the sources I've found word this halakha along the lines of "if it begins to rain, then he should go inside". They don't seem to contemplate sleeping inside from the outset if it is forecasted to rain. Further, he is permitted to remain sleeping inside after the rain stops. So hypothetically, if one reasonably believed it would rain that night, may he sleep inside from the outset even though he would theoretically be comfortable in the sukkah at the time he goes to sleep if he is reasonably certain it will rain?


texts: Does a killer with permission lose his צלם אלקים?

texts:
Haamek Davar (ad loc.) explains that צלם אלקים (in Genesis 1:26–27) refers to an angel, also called a person's מזל, which envelops each of us and protects him from harm. He (to 4:14) explains further that "ההורג נפש אפי׳ בשגגה אובד צלמו", someone who kills a person, even accidentally, loses that צלם אלקים.[1] Does the same apply to someone who kills a person with permission, or even who is required to do so? (Some examples may include a soldier in battle, a king killing a rebel, an agent of a court executing a criminal, or someone acting in self-defense. But don't get hung up on my examples: I'm asking about any case in which someone was allowed to kill a person.) (On the one hand, he doesn't explicate that such are excluded from his rule; on the other, he only says "בשגגה", by accident; on the third, שגגה, accident was the context there, so maybe he didn't mean to exclude cases like those in asking about. Also, on the one hand, maybe the very act of killing a human is what caused the loss of one's angel; on the other, maybe it's the fault involved; or maybe it's something else.) Knowing what others who hold a killer loses his צלם אלקים or מזל hold about a killer with permission would be satisfactory, since the Haamek Davar author himself may not address the issue.

[1] I don't quote here his entire commentary to 4:14, but it clarifies that the quotation above is referring to the צלם אלקים as in 1:26–27.


texts: Does the Torah 'know' about 'quantum mechanics' and 'DNA synthesis'?

texts:
There are many articles and books available on the interplay between science and Judaism. Very often they come in the form of a halachic discussion of applying science to be able to resolve a halachic issue e.g. medical ethics (see techumin series for a whole collection of such essays). This avenue of interplay is useful, because the interplay directly sheds light on one another i.e. in terms of halachic decisions.

There is another area of interplay - in the realm of the esoteric and mystical, whereby science and Torah cannot be literally resolved. Often, in the form of 'sensationalist writing', authors will try to fit science into an esoteric understanding of Judaism. I will give an bad example in order to prove my point. This article asserts that the periodic table is found in the Torah:

  Rabbi Akiva first identified and then elevated all the water parts of reality, the
  hydrogen element. In chemistry itself, hydrogen is no. 1 the most abstract of all elements.
  Hydro means water and hydrogen is the essential component of water, the oxygen part is
  the air element that we breathe but the hydrogen element of water is the water element.
  Even in chemistry, all elements are just composites of the hydrogen atom because
  hydrogen is one, one proton and one electron, and all others are just additional atoms of
  hydrogen, as it were.*

I often read sensationlist essays like this and think "is there any gain in doing something like this"? Is it a legitimate approach to take a theory in science and give a Jewish esoteric spin on the topic, even if it is never mentioned anywhere in scripture?

There is an interesting passage in Torah Umadda by Rabbi Norman Lamm which sheds light on this:

  ...The view some ascribe to the Gaon, that there is no autonomous wisdom outside of Torah, because all is contained in Torah, would leave committed contemporary Jews profoundly perplexed. No amount of intellectual legerdemain or midrashic pyrotechnics - or even sophisticated but capricious computer analyses of sacred texts - can convince us that the Torah somehow possesses within itself the secrets of quantum mechanics, the synthesis of DNA, and the like...

Do we have poetic license to invent otherwise non-existent connections between science and Torah, or does the Torah really 'know' about these things? There is an understanding that Hashem's 'unity' (including a revelation in His creation) will be revealed in the end of days - in what form will this revelation come?

*inaccuracies and non-truths in the quoted article: what is 'most abstract'? Hydrogen is not a fundamental particle in any case, and, as science understands it, was not the initial building blocks of the universe. 'Hydro' - the latin meaning of a word doesn't impinge on any Jewish importance, so far as I'm aware. Hydrogen is as essential as Oxygen, in water - not as asserted by the author. "All elements" are certainly NOT composites of hydrogen; in fact, all elements (except from hydrogen) contain neutrons... etc. etc.


texts: Is catch and release fishing permitted? I've heard different opinions on this matter. Whats the official halacha?


texts:
Is there a reason to wear special nice clothing on Hanukkah?

I would guess not as since there is no festive meal, it doesn't seem like it is a festive day.

Ideas anyone?


texts:
I read in the Book of Isaiah (Is. 56:1-8), about the foreigner joining Hashem. I asked my Rabbi briefly about this passage. He explained that the passage is probably neither about a gerut conversion or someone becoming noachide, but something called a 'ger toshav'.

So, I'm asking if some one would like to enlighten me regarding this subject. I'm sorry I can't be more specific in my question, as this is a new concept to me.

Very grateful for any answers.


texts: Have there ever been women prophetesses in the history of Judaism?

texts: Male prophets are well known - people like Ezekiel and Jeremiah. Who are the women that are normally considered prophets in Judaism and where is the best place to learn about them?


texts: Can I use voice command to do melacha on Shabbos

texts: Let's say I implant a voice recognizer in a stove or oven to activate the device through voice recognition. Does that count as doing a masseh melachah?


texts:
The prohibition of mixing meat with milk and of deriving benefit from their mixture concerns only kosher meat (Hullin 8:4 [113a]; Hilkhot Maakhalot Assurot 9:3; Yoreh De'ah 87:3; etc). As such, it may follow that one who needs to eat non-kosher meat for whatever reason is not obligated to subsequently abstain from dairy. In other words, non-kosher meat does not render one fleishig insofar as this prohibition is concerned.

But what about the prohibition of consuming meat together with fish (Yoreh De'ah 116:2)? In the event that one is required to eat non-kosher meat, can they eat it with fish as well, or is that still considered "dangerous"?

[This is not a belated Purim question!]


texts: Why was Naaman afflicted with tzaraas specifically?

texts:
In Kings II 5:1 we are told that Naaman the general of Aram was afflicted with tzaraas. I have seen several explanations which outline something he did wrong, the punishment for which was tzaraas. However, from what I understand tzaraas is a spiritual affliction, which seems to have very little to do with non-Jews (see Negaim chapters 3, 11, and 12 the first mishna in each). In every answer I have seen we could replace tzaraas with any other disease and the 'effect' (ie the spiritual tit-for-tat punishment to Naaman) would have been the same.

I would like to know if there is a reason that Naaman was punished with this disease specifically.


texts: What is a summary of each masechta in shas?

texts: I would like to know what each masechta deals with. In a couple of sentences per tractate, can we have a summary of each?


texts:
Is there a halachic source that allows a man to start shiduch before giving the final Get?

the couple doesn’t live together for months
legal agreements all signed
bet din file open and final get scheduled
the soon to be divorced wife gave her consent in writing.
the female counterpart (shiduch) is 100% Mutteret, single.

Would it be ok for shiduch to “begin” before a “final get” and maybe which type of shiduch:

in person but in private (under supervision)
not in person either supervised or not but still under a discrete fashion.


texts: Controversial commentaries from Targum Yonasan

texts:
Someone posted a comment to this question (and have since removed it so I'll maintain their anonymity) and wrote:

  Indeed it would be quite bizarre to find anyone who does think YbU wrote it. It has some pretty controversial content.

What are examples of controversial content in Targum Yonasan on Chumash? Please indicate what makes it controversial.


texts: Do yartzeit glasses need to be toveled for use as drinking glasses?

texts: Do glass containers for yahrtzet candles need to be toveled to use as drinking glasses after the candles have been totally consumed?


texts: If a person were to go to a Muslim wine shop and found wine only handled by a Muslim. Is the wine forbidden? I would think not because Muslims are monotheistic and even if they would use the wine in a religious ritual it was used in a manner that isn't עבודה זרה, because Islam is monotheistic


texts: Burden of proof for birkas "she'Asa nisim"?

texts: The law is recorded in Shulchan Aruch et al. that one who sees lit Chanuka lights and has not lit his own should say the b'racha of שעשה נסים לאבותנו ("...she'asa nisim la'avosenu..."). Could he say this b'racha on a light that was lit improperly (e.g. earlier than the allowed time)? Would his due diligence require him to find out whether the flame in question came about in the proper way?


texts: Are Samaritans viewed as adherents of Judaism?

texts:
In Judaism, particularly from an Orthodox perspective, are Samaritans seen as fellow Jews? Sometimes I see their religion referred to as 'Samaritanism', sometimes as Judaism.

Also, is it halachically appropriate for a Jew to pray in a Samaritan house of worship?


texts:
The order of berachot before eating foods are as follows (Mishna Berurah 211:35): HaMotzei, Mezonot, Hagafen, HaEtz, HaAdama, and Shehakol.

I seems as though the more חשוב the food is, the greater precedence it has and the more significant the after-beracha is.

Meat is considered a delicacy, a facilitator of (non-subjective) simcha (according to the Rambam, see here), is used in important korbanot, has many halachot regarding its preparation, has a higher level of 'soul' in comparison to inanimate vegetables (Ramchal), etc.

Quote from the Rambam (Hilchot Yom Tov 6:18), talking about simchat Yom Tov:

  והאנשים, אוכלין בשר ושותין יין, שאין שמחה אלא בבשר, ואין שמחה אלא ביין.

Why then does meat not have a greater significance in terms of berachot?


texts: What is the interpretation of Judges 11:24?

texts:
In the book of Judges Jephthah, judge of Israel and leader of the Israelite army, tells the king of the Ammonites (chapter 11 verse 24):
"Do you not hold what Chemosh your god (elohim) gives you to possess? So we will hold on to everything that HaShem our God (Elohim) has given us to possess".
These words have left me very perplexed, because it seems that Jephthah believes in the real existence of Chemosh as a deity, and that he has the power to assign their land to the Ammonites, similarly to what HaShem did with Israel.
How does the Jewish tradition interpret this passage?


texts: what are the rewards for the righteous in Olam Haba?

texts: I am looking for some sources from chazal on what rewards await the righteous in olam haba (the afterlife). preferably some kind of comprehensive treatise rather than bits and pieces.


texts: Verses indicating that each person has an equal entitlement to a land-plot

texts:
In Numbers 26:53–54 (JPS), the Israelites are commanded:

  Unto these the land shall be divided for an inheritance according to the number of names. To the more thou shalt give the more inheritance, and to the fewer thou shalt give the less inheritance; to each one according to those that were numbered of it shall its inheritance be given.

This seems to imply that each person should get an equal land-plot. I.e., if tribe A has 1000 people and tribe B has 500 people, then tribe A should get a land that is twice as big as tribe B, so that finally each person from each tribe gets an equal land-plot.

The Jubilee commandment in Leviticus 25:10, "ye shall return every man unto his possession, and ye shall return every man unto his family" (JPS), also seems to indicate that each person has a right to own a land (though not necessarily equal to the lands of others).

My question is: are there verses that express this requirement in a more direct and explicit manner?

I am looking both for commandment verses and for ideological verses, i.e., verses that say that each person has, in principle, an equal right to a land-plot.

I prefer a verse from the Bible, but other sources are of course always welcome


texts: Biblical evidence for not eating bread on passover?

texts: Can someone cite lines from the Torah that specify what Jews should eat during Passover?  I'm aware that Jews don't eat leavened bread during Passover.  Where does this rule come from?


texts: Should Baruch Hu Uvaruch Shemo ONLY be recited during blessings?

texts: If one hears their friend reciting Torah verses, and says Hashem's name, should one recite BHUVS? Does this response only apply to brachot?


texts: Why do Lubavitch talisos ensure tzitzis hang off the side?

texts:
A Lubavitch chasid's talis gadol has a special way of being tied that ensures that the tzitzis hangs off of the side of the talis and not off of its front or back.

Image credit: http://www.tallit-shop.com/wp-content/uploads/2011/11/Mishkan-Chabad-tzitzit.jpg

Why?


texts: Why are women obligated to say over the story of pesach on pesach if its a time bound mitzva? By matza there is a special derasha used. and the other mitzvos are Rabbinical, so you can say since they were involved in the miracle. But by maggid its a torah mitzva which is time bound.


texts:
The story of Hillel's response to the potential convert who wanted the entire Torah taught to him while standing on one foot is well known. Hillel was able to summarize the Torah in the maxim, "What is hateful to you, do not do to others" (Shabbos 31a)

While certainly the main point of Hillel's teaching was simplicity, do we find any major treatments of this teaching among the Rishonim (though I wouldn't begrudge anyone who wanted to mention major discussions among the Achronim either :) )?


texts:
Does anyone know some halachik sources that discuss investing in stocks? There are many potential issues. For example, do you need to worry (about ribbis) if your money is used to lend with interest? Could dividends be a problem of ribbis? What if the company earns profit from basar b'chalev or from chametz over pesach?
Also, would it make a difference if you invest in ETF's or mutual funds instead of directly in the stocks?


texts: What will happen to secular unafilliated Jews in the time of Mashiach?

texts: What will happen to Conservative, Reform and unaffiliated Jews in the Messianic era?


texts: Were the Books of Maccabees found in the Dead Sea Scrolls?

texts: Were there copies of any of the Books of Maccabees (and/or Megillas Antiochus) found amongst in the Dead Sea Scrolls?


texts:
Why do we (in Orthodox congregations) announce the ‘molad’ the Shabbat before a new month?  Since our calendar is fixed, what difference does it make?

Take this past week as an example.  In our synagogue we announced that the molad was some time on Sunday morning (forgive me for not remembering the exact time).  In that case, Rosh Chodesh should be on Monday.  But it’s not.  The new month of Sivan begins on Tuesday.  So why bother announcing something that has no bearing on anything and which at best is just a vestige of a prior practice and at worst may serve to confuse people as to which day to commemorate the new month?


texts: Milk after meat - less than 6 hours - for someone who has dentures

texts: The reason given for waiting 6 hours after meat is since some of the meat may be stuck in your teeth. If someone uses dentures, and has two pairs - one for meat and one for dairy - would they still have to wait? (sources)


texts: Efshar LeSoḥato Asur - because or even though?

texts:
I'm trying to comprehend the concept of "אפשר לסוחטו אסור" (roughly: "if it's possible to extract it - something prohibited from something otherwise permitted - it is prohibited").  As far as I can tell, logically, it should mean "even though it is possible to extract it, it is prohibited".  My problem is that, whenever I encounter it in Hebrew, it is just the expression alone, and whenever I encounter it in English, it is translated more or less as I did above (except it's usually not fully translated; it usually goes something like "we hold אפשר לסוחטו is אסור"), which is entirely unhelpful in trying to actually understand the concept. In fact, that "translation", almost sounds like it is to be understood as, "because it's possible to extract it, it is prohibited."  That can't be the correct rendering, can it?

If it's the former, why does the literature on it use that expression (אפשר לסוחטו אסור)?  Why not just say "we don't Pasken that it is possible to (Halachically) extract it," or, "it is not possible to extract it," which are much more common (and in my opinion clearer) ways of expressing that the Halachah rejects a proposed line of reasoning?


texts: Can you leave video chat on over Shabbos?

texts:
Basically:

Can you leave your computer with video chat on (to another person) on over shabbos? And what if there's also audio?

For example a relative in the hospital, relatives that in a far away country, or just on in general.

This is all under the assumption that you will not touch the computer or camera.


texts: I was looking at Genesis 1:2 the other day and I was wondering if I understood it correctly was the earth unformed and unfilled and covered (surrounded) by water and darkness?


texts:
Rashi in parshas Kedoshim brings a Toras Kohanim:

רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר מִנַּיִן שֶׁלֹּא יֹאמַר אָדָם נַפְשִׁי קָצָה בִּבְשַׂר חֲזִּיר, אִי אַפְשַׁי לִלְבּוֹשׁ כִּלְאַיִם, אֲבָל יֹאמַר אַפְשַׁי וּמָה אֶעֱשֶׂה וְאָבִי שֶׁבַּשָּׁמַיִם גָּזַר עָלַי? תַּ"ל וָאַבְדִּל אֶתְכֶם מִן הָעַמִּים לִהְיוֹת לִי, שֶׁתְּהֵא הַבְדָּלַתְכֶם מֵהֶם לִשְׁמִי — פּוֹרֵשׁ מִן הָעֲבֵרָה וּמְקַבֵּל עָלָיו עוֹל מַלְכוּת שָׁמָיִם (ספרא):
Rabbi Eleazer ben Azariah said, “Whence do we know that one should not say, "My soul loathes swine’s flesh”, or, “I have no desire to wear clothes which are a mixture of wool and linen”, but one should say, "I would, indeed, like them, but what can I do since my Father in heaven has imposed these decrees upon me”? Because Scripture states: “I have separated you from the peoples to be for Me", whichyour separation from them (from their doings) should be for My sake — that one should keep aloof from sin and take upon himself the yoke of the kingdom of Heaven (Sifra, Kedoshim, Chapter 12 23).

The two examples that Rashi mentions, pig and shatnez, are both laws that Rashi himself 18 4 refers to as being chukim, laws with no apparent reasoning:

ואת חקתי תשמרו. דְּבָרִים שֶׁהֵן גְּזֵרַת הַמֶּלֶךְ, שֶׁיֵּצֶר הָרַע מֵשִׁיב עֲלֵיהֶם לָמָּה לָנוּ לְשָׁמְרָן? וְאֻמּוֹת הָעוֹלָם מְשִׁיבִין עֲלֵיהֶם, כְּגוֹן אֲכִילַת חֲזִיר וּלְבִישַׁת שַׁעַטְנֵז וְטָהֳרַת מֵי חַטָּאת, לָכַךְ נֶאֱמַר אני ה', גָּזַרְתִּי עֲלֵיכֶם, אִי אַתָּה רַשָּׁאִי לִפָּטֵר (יומא ס"ז):
ואת חקתי תשמרו AND KEEP MINE ORDINANCES — matters which are decrees of the King (promulgated without any reason being stated) against which the evil inclination raises objections: "Why should we observe them and against which also the nations of the world raise objections, as e. g., the prohibition of eating swine’s flesh, of wearing clothes of a mixture of wool and linen, the purgatory
power of "water mingled with the ashes of the Red Heifer" (טהרת מי חטאת) — therefore it is stated: "I", the Lord, have enacted this for you — you are not at liberty to evade the obligation (Yoma 67b).

As of now, it seems like we could assume Rashi would tell us to only say "I would, indeed, like them, but what can I do since my Father in heaven has imposed these decrees upon me” concerning a chok but not a command which falls under the umbrella of mishpat. So we should not say "I would love to steal or kill but what can I do, since my Father in heaven has imposed these decrees upon me".
Is this true?
To make the case even stronger, it seems Rashi's quote from Toras Kohanim is different than the one Malbim had (which he tacks on the Sifra) seen here:

ר' אלעזר בן עזריה אומר מנין שלא יאמר אדם "אי אפשי ללבוש שעטנז. אי אפשי לאכול בשר חזיר. אי אפשי לבוא על הערוה" אבל "אפשי ומה אעשה ואבי שבשמים גזר עלי כך"? תלמוד לומר "ואבדיל אתכם מן העמים להיות לי"-- נמצא פורש מן העבירה ומקבל עליו עול מלכות שמים.

Here added to the two examples of shatnez and pig is adultery. Did Rashi have this reading? Did he believe adultery is a Chok and just didn't bother mentioning it? Does he believe it is a mishpat and he left it out on purpose?
Main question: Do we have any sources that discuss whether we should say "I'd love to but..." about all mitzvos or just about chukim?
(all sources Sefaria)


texts:
Chapter 1 of the book of Shoftim (Judges) describes how the Amorites chased the tribe of Dan to the mountains.

My question is why couldn't Dan defeat the Amorites - especially when G-d promised to deliver all their enemies into Israel's hand?


texts: Why is the name of Eliezer often missing?

texts:
Very often in the Torah Eliezer's proper name is omitted when he is discussed. Examples include the story of finding a wife for Yitzhak where he is referred to as eved or ish, his accompanying Avraham and Yitzhak to the Akeida where he is referred to as a naar, and going out to war with Avraham where our sages tell us that the 318 soldiers which Avraham took were a remez (hint) to Eliezer.

I would like to know why Eliezer's proper name is omitted so often in relation to the positive things he did?


texts: What does the word "אש" in Vayikra 1:7 refer to?

texts:
אש is generally translated as "fire."  However, consider Vayikra 1:7:

וְנָתְנוּ בְּנֵי אַהֲרֹן הַכֹּהֵן אֵשׁ עַל הַמִּזְבֵּחַ וְעָרְכוּ עֵצִים עַל הָאֵשׁ
The sons of Aharon the Kohen shall put "אש" onto the altar, and they shall arrange wood on top of the "אש"

"Fire" doesn't seem to make sense in this context - the wood would come before the fire.  Can אש have a broader meaning which is not just "fire"?
I realize that Rashi's comment here does seem to imply that it refers to fire. I'm not sure what the fire is being caught on to.  According to Rashi, is there something else not mentioned in the verse that is already on the altar to which the fire is catching?


texts: Comprehensive List of Seforim/Books Available or Sold

texts:
I'm looking for a comprehensive list of all the books and seforim that would be sold at a Judaica store or a seforim store. I tried contacting a store but they didn't seem to have one. Does anyone have an idea of where I can get them?

This part is a stretch: but does anyone know of a way to know which ones sell more than others also?

Like if I'd want to open a Seforim store and I wanted to make sure I was stocked with the right books, and the right amount of the popular books. Can anyone please point me in the right direction?

Thank you


texts:
Note: This is Zimri that was speared by Phinehas for sleeping with a foreigner.

Wikipedia says that he committed idolatry. However, the Bible only mentions that he slept with a foreign woman. Nothing in Exodus seems to suggest he worshiped a foreign god.

What am I missing?

Looks like he just picked the wrong date or something.

Note:
I didn't see the law in Torah prohibiting Israelites from hanging out with foreign women. There could be some vague things against marrying non-Jews, but there is nothing that says you can't hire foreign prostitutes (or date them), for example.


texts: Which enemies was Rav Huna running away from?

texts:
Yerushalmi, Pesachim 1.1:

  דאמר רב הונא כד הוינן ערקין באילין בוטיתא דסדרא רבה היו מדליקין עלינו
  נרות בשעה שהיו כיהים היינו יודעין שהוא יום ובשעה שהיו מבהיקין היינו
  יודעין שהוא לילה

The Talmud describes Rav Huna on the run and in hiding in a sort of cave/ruin. The commentaries on the page say he was running from enemies. Who were these enemies?


texts: The custom is some places seems to be to say Shir Hamaalos before bentching for the seuda mafsekes on Erev Tisha B'Av. Although we normally say Shir Hamaalos for bentching whenever we don't say Tachanun - which would seem to include Erev Tisha B'av - is the common custom to say Al Naaros Bavel for Erev Tisha B'Av (which is the most appropriate time to say the Tehillim focused on the destruction) or Shir HaMaalos?


texts: Why are Jews so meticulous about not saying/writing "god"? I see all sorts of words around, like "G-d", "lord", etc., but they all mean exactly the same thing. It's not like the halacha has a list of words meaning "god" in all foreign languages, which are to be avoided. "God" is an English word, synonymous with many others. Why avoid it and not the others, or why not avoid them all?


texts:
May one at alphabet soup on Shabbat / Yom Tov?

Concerns:

Alphabet noodles possibly forming words - writing?
Eating letters - erasing? By comparison, I understand that if a cake has letters on it, one cannot cut the cake between the letters as that is considered erasing. (One may eat the cake, otherwise. The problem is specifically cutting the cake that way.) Would alphabet soup have different halacha, and if so, why?
Sorting - possibly because you or a child, more likely, might manually pick out letters from the soup to play with them, or s/he may decide to eat specific letters or put them on the spoon.


texts: How to give back a lulav that was given to you al menas l'hachzor

texts: The Mishnah Berurah rules that in order to fulfill the mitzvah of lulav with someone else's lulav, and the owner of the lulav doesn't know that one has to own the lulav in order to fulfill the mitzvah the first two days of Sukkos, the owner must give it to you as a gift on condition that you return it.  Once you are given the lulav as a gift on this condition, when you return it to the original owner, in order to put it back in the owner's reshus, do you also have to give it to him as a gift, as a gift on condition that it be returned, or do you just have to give it to him stam, without saying it is a gift.


texts: What's so important about a lost blanket-rope? And how did it get lost anyway?

texts:
This question asks about how we can possibly know that our mesorah (tradition) is correct since we lost the chain of smicha. But what is so important about a chain of blankets? Such things are useful for prison-breaks, but how do they help us maintain our tradition? Perhaps something useful was written on them?
From the question, I gather that Moshe had a blanket to which Yehoshua attached his own blanket and that this continued throughout the generations. If this continued through generations until the times of the gemara as that question suggests, that must have been quite a large chain of blankets! How could it possibly have been lost?!

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


texts: Why Mishna Berurah chooses chesronaM with a M in borei nefashos?

texts:
Mishna Berurah 202:3 quotes the nusach of borei nefashos as "Boreh Nefashos Rabos VeChesronaM" with a M in opposition to the common version vechesronaN with a N.

As "vechesronan" is referring to "nefashos" and "nefashos" is feminine genre to me N version is the correct one according to hebrew grammar.

Could someone explain this mishna berurah strange position and the arguments for the M for vechesronaM ?


texts: How is knowledge of G-d different from any other knowledge?

texts:
The Rambam, in his Morei Nevuchim, says that when it comes to knowledge about G-d, we can only know what G-d is not. I.e. He is not limited in space, or time, He does not have property A, nor does he have property "not A". We can have no positive knowledge of G-d's essence.

Of course this poses an obvious question that statements like "G-d is not A" or "it is not true that G-d is A" are themselves some forms of positive knowledge about G-d. But that's not my question here.

My question is - given the above restriction, how can we then ever know about or relate to G-d, and in particular how are we to understand statements like "G-d is Just" or even "G-d Created heaven and earth". It seems that the these statements are to be given meaning only in terms of observable effects by humans or by an analogy. For example, "G-d is Just" means that G-d's actions are seen to be 'just', as humans define that term. Or that "G-d created heaven and earth" means that the appearance of the physical reality bears some resemblance, via an analogy (or some sort of isomorphism?), to an act of creation as defined in common usage by man.

But even an analogy or even some conception connecting what is physically observed to G-d, also represents some knowledge of G-d. Namely, it is some sort of model inside one's mind, that links the concept of G-d to normal everyday concepts or structures such as "creating", "justice", etc. If we are able to have these models in our heads, then how is this knowledge qualitatively any different from knowing G-d's essence? For in truth, even for regular things (cars, rocks, humans, numbers, etc.) we do not know truly know their 'essence' - we speak only in terms of abstractions, models of these concepts that we have in our minds, and theories that allow us to link our models to observable reality. If so, how is that any different then from knowing G-d in the sense described above? If the knowledge about a computer, say, consists of various abstractions in our head about the mechanisms of how its inputs get transformed to outputs, then how is that knowledge different (qualitatively) from the various abstractions and models that we have in our minds about G-d (both with observable effects or not)?


texts:
The only secretion from the human body that I know to be kosher is human milk. I am curious to know which other bodily fluids are kosher.

For example, is it kosher to drink sweat or tears? What about mucus?

Assume that a person has only eaten pareve kosher food, and later vomits it out. Is this vomit kosher?

There's at least a dozen other related questions that come to mind, but I'll stop here to avoid being gratuitously gross. In general, which bodily fluids are kosher and which ones are not?


texts: Is there an accepted understanding among Orthodox Jews that an Achron cannot argue with a Rishon (Torah scholars who lived between the years 1000 and 1500)? If so,what is this concept based on and what are the guidelines for this rule?


texts: One day yom tov for someone who spends every chag in Israel?

texts: I met someone who lives outside of Israel almost full-time and who told me that, because he's in Israel for each of the shalosh r'galim every year, he keeps only one day yom tov. Is this (the applicability of that criterion alone) a valid halachic opinion, and, if so, whose?


texts: Are there references to Jesus in the Jerusalem Talmud?

texts: In my online search I have not come across any references to Jesus in the Talmud Yerushalmi. I realize in the Bavli sometimes he is not identified by name or passages are censored/removed. I would like to know if there are any references to Jesus (or a person of another name who shares some characteristics of the 'historical' Jesus) that can be found in the Talmud Yerushalmi


texts: Source for Rabbi Jonathan Eybeschutz's explanation of Ta'anis Esther

texts:
The three day fast that Esther and Mordecai and the Jew's of Shushan observed during Nissan fell out on (at least) the first day of Passover. I remember hearing an explanation from Rabbi Jonathan Eybeschutz on how could Jews fast on Passover, when it is a mitzva to eat and drink, (matza, four cups of wine, among other things).

Does anyone know the explanation and the source for it?


texts: Population of Jews at exodus seems unrealistically large

texts:
I am a preacher. Today I was talking with some Jews who talked about the 2.5 -3.0 million people who witnessed the miracles of the exodus.

But according to my knowledge, the population of Africa at 1000BCE was 7 million. So if this is true that would say ~50% of Africa were Jews.

A closer look at the population figure of Egypt itself, this appears to be only 3-4 million, that would make more than half the population of Egypt Jews. I always thought the children of Israel were a small sect that were being oppressed, but here they seem to be more numerous than the Egyptians. And if the Talmud is correct (see above link), this 3 million is only 20% of the total population of Jews in Egypt at the time ((3/20)*100=15) i.e. 15 million, which exceeds the population of Egypt 4-5 times.

I would like to know what is the Jewish explanation for these discrepancies between the numbers of Jews in the scripture and the population of Egypt at the time of the exodus.


texts:
The verses in Vayikra 11:4-6 gives 3 examples of different impure animals which don't have split hoofs, namely: the camel, the 'hyrax' (shafan) and the hare. An interesting thing I once noticed is that if you look at the Hebrew text you'll notice that when stating how each one doesn't have split hoofs the tense is different:

  ד. אַךְ אֶת זֶה לֹא תֹאכְלוּ מִמַּעֲלֵי הַגֵּרָה וּמִמַּפְרִיסֵי
  הַפַּרְסָה אֶת הַגָּמָל כִּי מַעֲלֵה גֵרָה הוּא וּפַרְסָה אֵינֶנּוּ
  מַפְרִיס טָמֵא הוּא לָכֶם: ה. וְאֶת הַשָּׁפָן כִּי מַעֲלֵה גֵרָה הוּא
  וּפַרְסָה לֹא יַפְרִיס טָמֵא הוּא לָכֶם: ו. וְאֶת הָאַרְנֶבֶת כִּי
  מַעֲלַת גֵּרָה הִוא וּפַרְסָה לֹא הִפְרִיסָה טְמֵאָה הִוא לָכֶם:

The camel...does not have a [completely] cloven hoof (present tense)

The hyrax... will not have a [completely] cloven hoof (future)

The hare... didn't have  a [completely] cloven hoof (past)

I looked in a Mikraot Gedolot but couldn't find anything about this diyuk. Anyone have any insight?


texts: What were the two stones at Pi HaChiros?

texts:
The Mechilta D'Rebbi Yishmael (14:2) explains

וישובו ויחנו לפני פי החירות, מה היו חירות הללו לא היו משופעות אלא
גדודיות ולא היו תרוטות אלא מוקפות ולא היו עגולות אלא מרובעות ולא היו
מעשה אדם אלא מעשה שמים ועינים היו להם לפותחות כמין זכר וכמין נקיבה היו
דברי ר' אליעזר - "they returned and encamped before Pi Hachiros":
What were these "chiros"? (Two rocks, which were) not slanting, but
straight; not open (between them), but surrounded (by stones, not
affording passage between them); not round, but square; not man-made,
but Heaven-made; with (the figure of) open eyes; one (in the figure
of) a male, and (the other in the figure of) a female. These are the
words of R. Eliezer.

Are there any sources which discuss these two square, Heavenly stones at Pi Hachiros? Their description seems eerily similar to the Luchos...


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Is there any Torah source for the phrase "עם ישראל חי"?

texts:
Is there any Torah source for the phrase famous words used in the song "עם ישראל חי"?

I don't mean the concept of the perseverance of the Jewish nation etc.. I mean these exact words.


texts: How do I determine kashrut status of fresh produce from Israel?

texts:
Fresh produce from Israel has all sorts of halachic concerns: Orla, Shemittah, Terumot and Maasrot.

Periodically, I come across fresh fruit imported from Israel.  I generally avoid buying it, but I'd rather know where to find answers to all the questions than just avoid them.

The most recent issue: This time of year (March - April), Costco (in the US) carries Orri mandarins.  Orri mandarins are grown locally here in Florida, but the ones at Costco are labelled "Product of Israel" and have no kashrut certification on the packaging.

Given that it's early April, just after a Shemittah year, the biggest question about these mandarins is whether they are from last year (the Shemittah year) or this year.  Where can I find information about growing seasons?

I also wonder whether it's possible that they are Orla.

I have heard people claim that all produce exported from Israel is certified to have some minimal level of kashrut by the Rabbanut HaRashit.  If this is true, what are the details?

To be clear, I am not asking for answers to halachic questions, i.e. what do to with Shemittah fruit.  The information I need is about growing seasons, tree lifecycles, and about what role the Rabbanut plays is overseeing exported fresh produce that isn't explicitly certified kosher.

Ideally, the answer I'm looking for would list some resources that discuss the following topics:

growing seasons in Israel for any given fruit or vegetable
how long it takes any given type of tree to produce fruit that meet the typical quality standards for export.
To what extent, if any, the Rabbanut oversees all produce exported from Israel.

UPDATE
This article has thorough coverage of my exact question about Shemittah status:
http://theshc.org/israeli-fruit-for-the-american-consumer/


texts: Combining the blessing of Benjamin with the death of Jacob

texts:
When I was reading the blessing of Jacob (Bereishit 49), it caught my attention that the blessing of Benjamin and the summary is combined with the death and the funeral of Jacob. Based on Sifra, Rashi (Vayikra 1:1) and Maharshal (שו"ת ל"ז – כי רבותינו  הקדמונים וכו') suggest that the division into parashot more or less follows the topics discussed in the text. Yet, this particular blessing is organised in the following way:

Reuven (after two introductory verses) – open paragraph
Shimon and Levi – open paragraph, combined due to their conspiracy
Yehudah, Zevulun – each separated by an open paragraph
Yissakhar, Dan, Gad, Asher, Naftali – each separated by a closed paragraph, end of aliyah after Dan
Joseph – open paragraph, end of aliyah
Benjamin (followed by a summarising verse) – not separated from the rest of the paragraph discussing another topic

Indeed, it happens that in similar lists the last item goes with the summary (Bemidbar 26:48–51 or 29:35–30:1, Devarim 33:24–29),* but I didn't find any other instances when it is added to another paragraph discussing a totally different topic. Are there any explanations why Benjamin is added to the subsequent paragraph? Was he considered anything different from the rest of his brothers? Can it be a parallel with the death of his mother?
* In contrast with other cases where the last item and the summary are separated: Bemidbar 1:42–43 and 44–47, 7:78–83 and 84–89,


texts: Do any movements forgo the seven clean days?

texts:
From what I understand the Torah only forbids a man from relations with his wife while she is on her period, until she goes to the Mikvah. The Rabbis decided to add the additional days as a stringency to make sure she is pure and the period is over.

Are there any modern opinions or movements that allows the woman to go to the Mikvah at the end of her period and not wait a whole week?


texts:
In Mashcehes Brachos (Bavli) 60 the Gemara states that one should not pray that his unborn baby be a boy if it's after the time the baby has formed already in the womb. However, in Masheches Brachos in the Yerushalmi perek 9:halacha 3 the Gemara brings the opinion of Rabbi Yehuda ben Pazi who holds one can daven for the baby to be a certain gender even while the mother is sitting on the birthing stool.

My question is that in Bavli the Gemara (Mishna) brings a case of a person who hears there is an outcry of anguish in their town and davens that its not coming from his family, the Mishna holds this is a prayer in vain. However, the Yerushalmi does not bring this case, so would Rabbi Yehuda ben Pazi allow one to pray in this case as well, or is an unborn baby the only unique case in which one can pray for a change in nature?


texts: Can one use a laser pointer instead of a "yad" while reading the Torah in public on weekdays?

texts: Instead of a yad (finger pointer), can someone use a laser pointer to help him follow the place as he reads the Torah during public Torah reading? I can't imagine that there are any halachic issues, offhand. Are there? Any problems of kavod Hatorah?


texts:
Chulin, chapter 9, mishna 6, is discussing the ritual impurity imparted by a dead sheretz (animal of any of certain types). Note that the impurity is imparted only by a dead animal. The mishna says (in my own, loose translation):

A sheretz's egg containing a sufficiently formed fetus does not impart impurity; if one punctured it a bit, it does. A sheretz generated from the ground that is still half earth: if one touches the flesh, he's impure; the earth, he's pure. Rabbi Y'huda says: if he touches even the ground that is near the flesh, he's impure.

(In the latter case, the commentaries explain, Rabbi Y'huda is referring to the earth that would be expected to turn into the rest of the sheretz. In the case of the egg, the puncture gives access to the embryo and thus to the impurity.)
The mishna does not say that these animals (the fetus and the earth-generated sheretz) are dead. Normally, though, a sheretz imparts impurity only if dead. So my question is: Is the mishna referring to a dead animal only, and fails to say so because it's obvious, or is it referring even to a live animal, and a live animal imparts impurity in this case because, not being fully formed, it's not yet considered alive and thus considered dead?


texts: Do we know how many people (accidental murderers) took advantage of the Cities of Refuge (Deuteronomy 4:41-43)?  Perhaps the size of the cities would put an upper limit on that number, so do we know their size(s)?


texts: Can anyone recommend a good sefer explaining Klalei Horo'oh - how a Rov reaches a psak, being machria between different acharonim etc?


texts: What is the status of a pull-apart challah for "lechem mishneh"?

texts:
On Shabbat, we're supposed to begin the meals with two whole loaves - "Lechem Mishneh." According to Shmirat Shabbat KeHilchato as quoted in the article linked above, "If two loaves bake together in an oven and become attached, they may be broken apart and still count as two loaves."

I rely on this ruling routinely when using bakery-made challah rolls. They tend to come in groups of six, arrayed like a six-pack of soda, and attached due to baking next to each other. We separate them and use them as loaves.

Given this ruling, what is the status of the individual balls in a pull-apart challah? Can they be broken out and each serve as their own loaf? If one is broken off, can what's left be used as a loaf?


texts: I know there are seven specific commandments to noachides but recently I was talking to a Rabbi who told me actually noachides have 420 commandments and the Jewish nation has 613. Can anyone point me to where I can find these 420 commandments he spoke of? Was he just making something up or is there somewhere I can read these? I am aware they are in the Torah but I would like to find them ordered if there is already a list someone is aware of.


texts: How long do you really need to keep your sideburns?

texts:
I've seen multiple sources that seem to indicate that one MUST keep his sideburns to either

The bottom of the ear
The bottom of the ear cartilage
To the jaw bone, around the middle of the ear.

When looking this up online, I came across this psak halacha from R' Abadi, in which he indicates that one who shaves with an electric shaver need not worry about any of this and only needs to leave a few rows of hair remaining in the payos area.

Is this a valid option? Is the practice to keep the sideburns long, as most yeshivishe people do, just a chumra?


texts: Was Lot's Wife transformation into a Salt Pillar a miracle?

texts:
We tend to envision Lot's wife becoming a salt pillar as a (lehavdil) medusa-like sudden freezing from a normal human-organic state to a stone-cold hard mineral state.

Was this incident a miracle?


texts:
Werewolves are known for their transformation at the full moon. Unfortunately, for Jewish werewolves, this poses problems with holidays such as Pesach, Sukkot, (Shushan Purim, Pesach Sheini, Tu Bishvat, and Tu B'Av), all of which fall on the night of the full moon.
How should a werewolf observe Pesach, at the very least, while in wolf state?
For bonus points, you can explain the other holidays as well.

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


texts: I've seen people standing next to Torah readers and making hand signals during the Torah reading, presumably to prompt the reader in the trope. I think @Shalom mentioned this in Method for practicing Torah reading. What recognized systems exist for this, if any?


texts: Can a Ba'al Qeri act as Shaliahh Tzibbur?

texts:
The question arises in the Halakhah (Qitzur Shulhhan Arukh, Yalqut Yosef, Orahh Hayim 88:1) as to whether a Ba'al Qeri (one who has recently released his seed) is permitted to read Qeri'at Shema' and to pray Shemoneh 'Esrei.

Given that, per Yalqut Yosef, a Ba'al Qeri is indeed allowed to perform these mitzwot, is he also permitted to act as Shaliahh Tzibbur?


texts: What's the purpose of sacrificing animals in Jewish tradition/law?


texts: Should Jews worry about whom non-Jewish governments recognize as "married"?

texts:
It says in Pirqei Avoth 2:3

"hawwu nizhirin be-reshuth"

"Be wary of the [non-Jewish] government..."

Lately, I have read alot of commentary from religious Jews in America about the Supreme Court's decision to legalize and recognize same-sex marriages throughout the US. With all of the pressing issues in the Jewish world, it made me wonder why religious Jews - even to the point of getting involved with and interacting with government representatives - would put so much effort into a decision that ultimately doesn't have any bearing on them.

I am not asking whether or not Jews should care about the moral behavior of the non-Jewish world. And I am not asking whether or not Jews should pray out of concern for their non-Jewish government, wherever they happen to live in the Diaspora. Rather, I am wondering if religious should involve themselves with the legislation of non-Jewish governments regarding homosexuality or homosexual unions, through social action, etc.

I mean, isn't this type of legislation the business of non-Jews as their carry out - for better or for worse - the seventh misswath Benei Noahh (i.e. dinim)? Is it our place? And does such involved ultimately change the number of homosexual couples who get "married" and play house in the US anyway?


texts: any point to avoiding meat and shellfish at non-kosher restaurants?

texts: Some Jews have a practice of keeping kosher at home but eating at non-kosher restaurants, where they will be sure to avoid ordering meat or shellfish.  Is there any "point" to this from a halachic standpoint?  Since their food is cooked in non-kosher pots and ovens, isn't it just as non-kosher as if they would order meat?  Or are they committing less transgressions (and/or less severe ones) through this practice?


texts: As in water face answereth to face, so the heart of man to man. pedagogic Talmud Torah

texts:
The Gemara in Yebamot 117 tries to explain the reciprocity of sentiment between a mother-in-law (X) and her daughter-in-law (Y). As an illustration of this phenomenon, the Gemara quotes a verse in Proverbs (27, 19): "As face answers to face in water, So does one man’s heart to another.". If the Mishna lists X as unfit to testify for Y, there is no need to list Y as unfit to testify for X.

In a Berayta, Rabbi Yehuda attempts to explain each case.

He concludes that this sentence speaks about the Torah's words. Rashi gives two different explanations. The second is: If his teacher "masbir lo panim" he will acquire the wisdom. If not, he will not acquire wisdom from his teacher. It reminds me of Kohut's, "the gleam in the mother's eye".

Intuitively, I get the explanation. But I am not able to translate "masbir panim" in order to get a precise p'shat in Rashi's explanation.

I have read Rishonim on Pirkey Avot 1, 16, (נוהג משא ומתן באמונה), "sever" (סבר) panim yafot and also Gemarot. "Sever" is apparently a "opened and directed face".

See Sefer He'aruch witch quotes a lot of chazal.

Is that openness?


texts: Divorced woman remarrying her ex-husband

texts: May a woman, who after receiving a get from her husband has relations with another man out of wedlock, remarry her husband?


texts: Is it a mitzvah to help a traveller to another community fulfill his minhag?

texts:
From my understanding, it's generally considered obligatory or necessary to participate in the minhagim of your community. However, say that person, person A, travels elsewhere where the minhag is not practiced. Would it be a mitzvah for another person from that foreign community, person B, to help them in fulfilling a minhag? That is to say, if person A travels from, say, Poland to Morocco, for whatever reason (vacation, business, et cetera), would it hold any halachic value for a native of that Moroccan community, person B, to help person A in his Polish minhag?

By mitzvah, I mean is it a halacha? Not necessarily that it's a good thing or something recognized as a normative value within Jewish life.


texts: Conversion by a Rabbi who is not in the list of Israeli Supreme Court

texts:
If one underwent Judaism conversion and hold a conversion certificate with 3 Beit Din signature, the conversion is performed by an Orthodox Rabbi ,  but the Rabbi is not in the list of Israeli Supreme Court, is that person a Jew?
If gentiles are not allowed to observe Shabbat, should the person keep Shabbat?


texts:
After learning the Rambam (Mourning 1:10)

  וְכֵן הָאֶפִּיקוֹרוֹסִין [וְהַמּוּמָרִים] וְהַמּוֹסְרִין כָּל אֵלּוּ
  אֵין מִתְאַבְּלִין עֲלֵיהֶן

it seems that we don't mourn for these categories of Jews. Are there other Poskim who disagree with the Rambam?


texts: Why didn't Joshua appoint a leader after him?

texts:
When Joshua dies, he doesn't (at least not explicitly in Joshua 24 or Judges 1) appoint a spiritual or military leader after him.

Joshua was appointed by Moses (Numbers 27:15-23) and that appears to have served the Israelites well in conquering the land of Israel. Why doesn't Joshua do the same for the next generation?


texts: What didn't Ya'akov believe when his sons told him that Yosef was alive?

texts:
Bresihit 45:26 says that when Ya'akov's sons returned from Egypt (the 2nd time) they say, "Yoseph is alive and he is ruling over Egypt"; the end of the verse says that Ya'akov didn't believe them.

Did he not believe that Yosef was alive, or he believed that he was alive but didn't believe that he was a ruler?


texts: How was the time in the wilderness distributed among all those encampments?

texts:
I, and many others I know, have a mental image from childhood of b'nei Yisrael being frequently on the move between the exodus and the conquest of the land.  But if you look at the list of encampment locations in Bamidbar 33 there are only 42 locations total.  Further, Rashi notes there that if you subtract the ones at the beginning and the end for which we have time-points, there were only 20 locations for the 38 years in the wilderness.  This gives a very different impression, that the people tended to be settled for a couple years at a time between moves, on average.

Do any of our sources say more about how that time was divided up?  Was it a fairly even distribution -- camp here for a year or two, then move and do the same?  Or did there tend to be periods of higher activity?  This question came up in our weekly torah study when talking about all the work involved in setting up and taking down the mishkan.  I pointed out that it was every couple years, not every couple days or weeks, but that's on average, which got me wondering about the distribution.


texts: My last maiden name is Logan and I want to know if I am of Jewish descent. Logan was my grandmother's last name and she was from New York. I attend synangogue on Saturday having always been drawn to Judiasm.


texts: I've heard various opinions from lay-people if a woman's whistling and/or humming a tune are considered kol isha, which a man shouldn't listen to, and something women should be considerate of. I looked at some contemporary seforim (for example Halichos Bas Yisroel) but they didn't discuss it. Are there any halacha seforim or known opinions of poskim which discuss this?


texts:
JPS is the 1917 translation of Tanakh from the Jewish Publication Society, NJPS (New JPS) is the 1985 renewed edition to "reflect contemporary scholarship."

The NJPS has the best English translation I've seen. Is there any halakhic problem with using/preferring a translation done by non-observant people?

I had to buy the JPS Study Bible for college, which was loaded with anti-Jewish/religious commentary, but have assumed there was no problem just using the direct translation.

Is there any halakhah that takes issue with translators of holy text?


texts: Did Shimshon sleep with the harlot when he Came to Gaza

texts:
In the book of Judges Chapter 16 it says:
1And Samson went to Gaza, and saw there a harlot, and came to her.      אוַיֵּלֶךְ שִׁמְשׁוֹן עַזָּתָה וַיַּרְא שָׁם אִשָּׁה זוֹנָה וַיָּבֹא אֵלֶיהָ:

When it says he came to her does it mean that he slept with her?
And if not then why does it even have to mention that she was a harlot? Or for that matter that "he came to her"


texts: Why didn't R' Akiva sin? What kind of an excuse is that?

texts:
This is part of a series of questions regarding the Braisa in Avos d'Rebbi Nassan 16:2 that lists how Yosef HaTzaddik, R' Tzadok, R' Akiva, and R' Eliezer HaGadol were able to overcome their inclination to sin.

In telling over R' Akiva's story, the Braisa relates that he was imprisoned and locked with two beautiful women adorned as if on their wedding day. Each one pleaded with him to sin with them, yet he merely spat at them and ignored them. In the morning, the ruler asked R' Akiva why he didn't sin. "Are they not beautiful? Are they not human like you? Did the One Who made you not make them?" R' Akiva replied, "They smelled like treifos, neveilos, and sheratzim."

They smelled bad. That's why he didn't sin? Not because he was prohibited from doing so? Not because he felt it beneath his dignity? That's what R' Tzadok said for why he didn't sin. R' Akiva died al kidush HaShem. He clearly didn't feel scared to stand up for Hashem's honor, so this wasn't just an excuse.

At first glance, you might claim it's a metaphor, yet the Magen Avos and Binyan Yehoshua (see link above for the latter) say it refers to the treif food they ate. Okay, so R' Akiva's just saying that they smelled bad, and they should brush their teeth and then he would sin with them? Or else get beautiful vegans? What exactly was R' Akiva thinking when he said this?

Note that I'm looking for an explanation that fits with the Binyan Yehoshua and Magen Avos' understanding that the Braisa is to be taken literally, not one that takes it metaphorically.


texts: Is there a minimum field size for peah to apply?

texts:
I know that peah applies to fields of food crops (not other produce) and that halacha is to leave at least 1/60 of the field unharvested for this purpose.

What I haven't found is whether there is a minimum field size for the halacha to apply at all.  I think the torah had in mind things like wheat fields, but what about a household vegetable garden?  Do we assume that the poor would come and collect 1/60 of even a small field, even if that turns out to be three tomatoes?  Is there a size below which we say the requirement does not apply, either for practicality or for some other reason?  (On "some other reason": I know that a very small room doesn't get a mezuzah, so the concept of a minimum size might apply to other mitzvot too.)

I know there are different opinions about where/whether peah applies today.  I'm not asking about that.  I'm asking: if peah applies, does it apply to even small fields, or is there a size threshold?


texts: Mother of Sisera and Tekiyot Why the connection

texts: The Mother of Sisera is the source of our custom of blow one Hundred blasts on Rosh Hashanah (The Complete Artscroll Machzor for Rosh Hashanah, page 584) Why is our custom based on such an evil personality there where many women who cried in the Rosh Hashanah reading we have two. In  Shmuel which we read on Rosh HaShanah, Channah,cannot have a child cries also a second Parsha read on rosh Hashanah in Breishes Hagar (also bad but not as bad) a mother cant watch Yishmael die from lack of water, walks away and cries.So why is it we use this Evil women who was calmed by the other women when told dont worry he is just busy raping and hence has not returned ?


texts: What are minhagim for dressing on Tisha b'Av?

texts: Specifically, what kind of shirt, pants hat should a man wear? Do any opinions advocate "downgrading" to less expensive/attractive clothing (in the same way that Halacha prohibits wearing of leather shoes)?


texts: Can an Israeli work in public on second-day yomtov if there are non-observant Jews around?

texts:
Shulchan Aruch says an Israeli Jew who is just visiting non-Israel should not work in public on the second day of Yomtov so long as he is in "yishuv" (and commentaries explain "yishuv yisrael") -- a city inhabited by Jews.

I think there are places in the United States where you could draw a hundred-mile radius where you won't run into a single yomtov-observant Jew -- but you will run into Jews who don't observe. How about in those places?


texts: Who says the Tefillah of ר' נחוניה בן הקנה?

texts:
The Mishnah at the top of Ber. 28b says that  ר' נחוניה בן הקנה used to say a short prayer before learning that he not cause harm in his learning, and afterwards to give thanks for the opportunity to learn. R' Dovid Grossman explains that according to Rambam this is required, and according to others it's not.

Today, who follows the Rambam and says these prayers as a matter of Halachah, or at least principle (ie., not just occasionally, but before and after they learn every day)?

I'm looking for documented rulings affirming the Rambam, as well as observed accounts.

This question is part of the Daf Yomi Challenge.


texts: First use of modern names for books of Torah

texts:
Today, it is common practice to use Bereshis, Shemos, Vayikra, Bamidbar, Devarim as the names of the five books of the Torah, but this was not always the case.   As an example, the Talmud refers to them as חומש הפקודים or   תורת כהנים.   Even Rashi on the first link calls Bamidbar "ספר וידבר".

I was wondering what are the earliest sources we have for the modern names.

Note: this question is related to Names of the books of Tanakh but different, because most of the names (e.g. רות וספר תהלים ואיוב ומשלי קהלת שיר השירים) were already established in the Talmud.


texts: What exactly did Yaakov learn at Yeshivat Shem v'Ever?

texts:
The Midrash (Bereshit Rabba 84:8) says

  ר' נחמיה אמר שכל הלכות שמסרו שם ועבר ליעקב מסרן לו

All the laws that Yaakov learned by Shem and Ever, he taught to Yosef (his son).

What exactly did Yaakov learn? And why did he teach it only to Yosef?


texts: What's the symbolic meaning of stones in the Tenach?

texts: Whether it are stones being erected, building blocks for the Temple, stones being used for the breastshield, the stones that became one etc. Stones seem to represent lots of meanings. So what exactly do they represent, what is the symbolic meaning of a stone in Tenach.


texts: If a Rabbi rules halacha based on his understanding of scientific of archeological mitziut,  does the ruling have halachic standing for someone who has a different understanding?


texts: Why did Moshe have to make a Copper snake. Wouldn't it be simpler if the snakes went away? (or acted as they were before the plague)


texts: Why do third-person singular female qal verbs lack a gaʿya?

texts:
The word הָיְתָ֣ה appears in the model Masoretic codices without a gaʿya on the initial ה in several places (e.g. Isaiah 1:21 in L [facsimile] & A). Likewise, זָכְרָ֥ה lacks a gaʿya (e.g. Nehamiah 13:29 in L [facsimile]). Thus, what explains that the initial qamaṣ is gadol?

In some places, a gaʿya is present as expected (e.g. Samuel 2:14:27 in A, but not L [facsimile]).

I have seen some sources (e.g. Baḥur) that state that if a shewa is followed by בגדכפ״ת with no dagesh, it is naʿ. This would mean that the qameṣ is, as expected, gadol. This rule, however, appears not to be followed by most people, since it would mean that מַלְכֵֿי also has a shewa naʿ.

(I note that this discussion would be of little consequence to a Masorete, who would have no issue with accepting that the inital qameṣ is qatan. In Tiberian tradition, long vowels preceding a shewa or בגדכפ״ת without a dagesh following a shewa did not make it naʿ. Moreover, qameṣ qatan and qameṣ gadol were identical qualitatively. The qameṣ gadol just had a longer sound.)


texts: Did Ishmael receive "שְׁנַיִם, בְּכֹל אֲשֶׁר-יִמָּצֵא, לוֹ" like a firstborn does?

texts:
Did Ishmael ben Avraham receive a double-portion in accordance to the rights of the firstborn?  Or did he forfeit them because he was estranged from the family?

I know that the law of the double portion came later, but as always, we hear Avraham Avinu knew Torah, read Torah, learned Torah, and so, I am just wondering.

Where is there in Rabbinic sources, inclusive of Midrashim, a discussion, to whom if anyone did Abraham give a double portion?

Devarim 21:17
כִּי אֶת-הַבְּכֹר בֶּן-הַשְּׂנוּאָה יַכִּיר, לָתֶת לוֹ פִּי שְׁנַיִם, בְּכֹל אֲשֶׁר-יִמָּצֵא, לוֹ:  כִּי-הוּא רֵאשִׁית אֹנוֹ, לוֹ מִשְׁפַּט הַבְּכֹרָה.


texts: Why are different psalms chanted differently in the Moroccan tradition?

texts: I'm listening to the Moroccan T'hilim recordings at Torat Hashem T'mimah, and I noticed that, in the first day of t'hilim, psalms 1-11 are recited in one trope and psalm 12 uses a different one.  It goes back to the first one for 13-15, and 16 is chanted very differently, in a different maqam altogether.  Why does the trope change?  Are there any online resources for learning this trope other than the Kinnor recordings, which cover a Syrian trope rather than Moroccan?


texts: Bracha Lesheiv B'Suka when making Havdala

texts: When one makes Havdala in the Succa, does one say the Bracha of Lesheiv Basuka?


texts:
When explaining the butler and baker's dreams, Yosef opened with very similar language:

בְּע֣וֹד ׀ שְׁלֹ֣שֶׁת יָמִ֗ים יִשָּׂ֤א פַרְעֹה֙ אֶת־רֹאשֶׁ֔ךָ
בְּע֣וֹד ׀ שְׁלֹ֣שֶׁת יָמִ֗ים יִשָּׂ֨א פַרְעֹ֤ה אֶת־רֹֽאשְׁךָ֙ מֵֽעָלֶ֔יךָ

As Yosef was saying it, the baker probably thought Yosef was going to say the same thing has he said to the butler, only to have his hopes shattered when Yosef said מעליך.
Why not break the news gently?
Was the parallel language necessary for an accurate interpretation of the dreams?  (I suspect that's the answer, but I don't see where it's implied in the dreams.)


texts: If a Strap is partially torn are the Tefillin still Kosher?

texts: Obviously if the Shel Yad Strap is fully torn then the Tefillin are no longer Kosher, but what if it’s a partial rip? Is there a distinction based on how much of the width is torn? Or is a rip a rip?


texts: Why should a hedonistic teenager care about Judaism?

texts: I recently had a conversation with a self-centered hedonistic American teenager who was not interested in hearing proofs that the Torah is the word of God and said he could serve God any way he wanted. He asked me why he should be bothered practicing Judaism with its restrictions which don't speak to him as having any religious value. I would recommendations for books to read (either myself or him), podcasts to listen to or other media to consume which offers a non-intellectual based, teenage oriented  response to why someone should be an orthodox Jew.


texts: Issues of Tumah vis a vis non-Jewish human remains

texts:
I was once told that there's a crypt in the Old City of Jerusalem near one of the gates (I forget which one), which houses the remains of a well-regarded non-Jew (once again, I forget the exact details), but that this doesn't pose an issue of Ohel because Ohel doesn't apply to non-Jewish remains.

Having been a student at the time and certainly not an expert in Tumah/Tohorah, nor a Kohen, I took this as fact without questioning it, until such time as I could learn these laws (which I still have not; at least not significantly more than before).

However, as I mentioned in this question, the Chicago Rabbinical Council has published an online Chicago tourism guide for Kohanim.  This seems irrelevant, if not silly, if the remains are not Jewish - and many of the issues of concern seem to be related to remains that are  almost certainly not Jewish (Egyptian mummies and the like).

So now I'm wondering if Ohel with non-Jewish remains actually does pose a problem for Kohanim.

More broadly, what Tumah issues do and don't apply to non-Jewish remains?


texts:
We say מי שנכנס אדר מרבין בשמחה When Adar comes in Marvin is happy. Who is Marvin and why is he so happy?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.

This is not the same question as it uses the name Marvin and the other question has the pun on Adar.


texts: Why don't we make a bracha on bentching?

texts: Bircas Hamazon is a mitzva from the Torah, so why don't we make a bracha on this mitzva?


texts: Is it permitted to bring in Shabbos early during the 9 days and make Kiddush?  I know that the prevailing custom for Havdallah is to do it over something other than wine, but obviously this cannot be done for kiddush on Shabbos evening. Is there any connection between these, or are they totally separate because havdallah occurs after Shabbos is over, while Kiddush occurs when you have already accepted Shabbos?


texts: Shelosha Va-arba'im Ushlosh Meyot - mi yodeya?

texts:
Who knows three hundred forty three?
שלושה וארבעים ושלוש מאות - מי יודע?
The traditional Passover song "Echad - mi yodeya" implies a possible presupposition that there is a Jewish significance to be found for each natural number. Accordingly, there is an ongoing series on Mi Yodeya that is attempting to unearth significant Judaism facts about each number, in sequence.
What significant Judaism facts are there about the number 343? The more significant within Judaism and the more intrinsically dependent on the value 343, the stronger the answer. Please include sources for your information wherever possible, as with all other answers on this site.
Please don't bring down a rain of lazy gematria answers. I want answers that are genuinely about the number and that also offer up some knowledge about Judaism.


texts: If one's flavor of Judaism incorporates a belief that is frowned upon by our misguided secular society and he is questioned on that matter, is he permitted, forbidden, or obligated to deny that he believes that?


texts: Why do some Jewish groups wear a uniform?

texts:
My impression of male Chareidi Jews is that they only ever wear a white shirt with a black suit shoes and hat, no tie. I also get the impression that particular other (possibly Chassidic) groups have a uniform which they all wear. Please correct me if I am wrong.

Why do they do this? Is there something wrong with looking different in their culture? Does the particular ensemble have significance or is it just a common expression of sober, severe dress?


texts:
As I've researched, G-d has many creations, trillions of worlds before this world, and will create many after this world.

Why did G-d create this world?


texts: Which parts of the mishkan design did Ahali'av participate?

texts:
Exodus 35:34-35:

  וּלְהוֹרֹ֖ת נָתַ֣ן בְּלִבּ֑וֹ ה֕וּא וְאָֽהֳלִיאָ֥ב בֶּן־אֲחִיסָמָ֖ךְ
  לְמַטֵּה־דָֽן׃ מִלֵּ֨א אֹתָ֜ם חָכְמַת־לֵ֗ב לַעֲשׂוֹת֮ כָּל־מְלֶ֣אכֶת
  חָרָ֣שׁ ׀ וְחֹשֵׁב֒ וְרֹקֵ֞ם בַּתְּכֵ֣לֶת וּבָֽאַרְגָּמָ֗ן
  בְּתוֹלַ֧עַת הַשָּׁנִ֛י וּבַשֵּׁ֖שׁ וְאֹרֵ֑ג עֹשֵׂי֙ כָּל־מְלָאכָ֔ה
  וְחֹשְׁבֵ֖י מַחֲשָׁבֹֽת׃

  And He hath put in his heart that he may teach, both he, and Oholiab,
  the son of Ahisamach, of the tribe of Dan. Them hath He filled with
  wisdom of heart, to work all manner of workmanship, of the craftsman,
  and of the skilful workman, and of the weaver in colours, in blue, and
  in purple, in scarlet, and in fine linen, and of the weaver, even of
  them that do any workmanship, and of those that devise skilful works.

It seems that Oholi'av was an equal to Betzal'el. Yet we see that the Torah mentions a few items that Betzalel did on his own most notably, the Aron.

Exodus 37:1:

  וַיַּ֧עַשׂ בְּצַלְאֵ֛ל אֶת־הָאָרֹ֖ן

  And Bezalel made the ark

This is the only place where Betzalel's name is explicitly mentioned regarding making something. Was Ahili'av involved in the Aaron making as well? Do we know which items involved Ahali'av's cooperation?


texts: What does the Hebrew for Genesis 17:1 suggest was being told to Abraham?

texts:
I am curious about the wording of Genesis 17:1.  When Abraham was told to "walk before me," was there a specific context implied?  Why not use "walk with me" or "follow thou me"?

I was studying using an online version of the Tanach to see what modern English would be used for the verse.  Regrettably, I do not read Hebrew.

Does the Hebrew for this verse help us understand why the phrase "walk before me" was used, especially in comparison to the two alternatives I suggested above?


texts: What is the biblical or talmudic prescribed punishment for knowingly eating meat of a non-kosher animal. I seem to recall some kind of distinction in punishment between eating out of indulgence or lack of willpower (lesser punishment) vs in defiance of Torah (harsher punishment).


texts:
Yesterday being the 30th of Av (and Rosh Chodesh Elul), prompted a question at shul: exactly when do we start saying Psalm 27—on the first day of Elul or the first day of Rosh Chodesh Elul? Most of my siddurim (including ArtScroll) have something ambiguous like "from the start of Elul". The Orthodox Union web site clearly states "beginning with the second day of Rosh Chodesh Elul . . ." On the other hand, Siddur Tehillat Hashem (Chabad) clearly states, "From the first day of Rosh Chodesh Elul . . .". (Just for the record, we included it.)

So is the tradition to have different traditions? What are the authorities for the two opinions?