texts: Cutting down fruit tree not worth its upkeep

texts:
There's a general prohibition to cut down fruit trees (see this question), based on 'bal tashchis'. Would the prohibition apply even to fruit trees that are expensive to maintain (and do not produce enough fruit that would cover the expenses of its upkeep)?

The Mishnah in Kesuvos (8:5) implies that old trees can be cut down, and I assume that commentaries would talk about the issue over there.


texts: Why does wine need to be kosher lepesah?

texts:
All grape products, including and especially wine, are toxic to canines. Even a small amount is not fit to be eaten by a dog. The halakha is that things which are not fit to be consumed by a dog do not need a kosher lepesah hekhsher. Why then does wine, which is not fit to be consumed by a dog, need a kosher lepesah hekhsher?

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


texts:
One must wash before each tefilah (S"A 92:4, 233:2).
Do you need to wash 3 times before davening, or is 1 time sufficient?


texts: Understanding the timeline of the drying up of the Flood waters

texts:
After the 40 days of rainfall and 150 of the waters surging, the rest of the Flood period was the time it took the waters to dry up. Rashi (to Gen. 8:3-4,13-14) gives the timeline as follows:

The Flood waters reached 15 cubits above the highest mountains (ibid. 7:20). They started to recede on the first of Sivan, at the rate of 1/4 of a cubit per day, so it took 60 days for the mountaintops to be revealed. This was on the first of Av.
Sixty days later, on the first of Tishrei, Noach saw that the water was gone, but the ground was still muddy.
After another 57 days, on the 27th of Cheshvan, the earth was completely dry.

Ramban (8:4) raises various objections to Rashi's timeline. He has the waters beginning to recede on the 17th of Nissan, then 73 days from then until the mountaintops appeared (on the first of Tammuz), 90 days from then until the water was gone (first of Tishrei), and 57 more days until the earth was dry (27th of Cheshvan).

Now my questions:

According to Rashi, how indeed would 60 days have sufficed for the water to recede all the way from the mountaintops to sea level?
Even according to Ramban, if it took 73 days for the water to recede 15 cubits, how would the rest of it have disappeared in just 90 days? (It is true that he uses the analogy of a stream, where the rate of its recession accelerates as the water level drops, but this seems all out of proportion to that.)
According to both of them, why then did it take so long - almost two months - for the ground itself to dry out?


texts: Davening with Kavanah vs Starting Shemonah Esray with the Tzibur

texts:
If the tzibur is about the start shemonah esray however Reuven isn't up to Shemonah Esray yet, and Reuven knows that if he speeds up his davening he will be able to start with the tzibur, is it better for him to speed up his davening, but not have the kavanah since he will be rushing through the words, or should he actually say the words and miss shemonah esray with the tzibur?
Would the answer be the same for all three tefillot?
I would like sources please


texts: May a woman go to a mixed beach wearing a modest swim suit?

texts: Is it permitted for a woman to go to a mixed beach in let say Spain in the summer wearing a modest swim suit, such as Aqua Modesta?


texts: Either way, it should be frowned upon as not a nice thing to do, but would it actually be assur?


texts: How do Karaites pray? If the text of the Amidah originated in the mishnaic period, do Karaites recognize it? If not, what do they daven?


texts: Do we know if this is really Queen Esther's Village?

texts:
While I was driving today (at this location), I was surprised to happen upon:

Is there any evidence in the megillah or any other part of our mesorah that this is indeed the village that Queen Esther came from?

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


texts: How was the non-Jewish city of Shushan "confounded"?

texts:
In Megillat Esther, 3:15, after the king sends out his edict, the text says  וְהָעִ֥יר שׁוּשָׁ֖ן נָבֽוֹכָה, and the city of Shushan was confounded (or perturbed).
Clearly, the Jews were, but the non-Jews who, according to the Medrash, approached Jews and said "tomorrow I will kill you" did not seem perturbed. The only explanation I have seen is that the proclamation's contents were actually unknown in the city (having only been proclaimed in the "fortress" so everyone was confused. But if that is the case, then the non-Jews would have no reason to accost the Jews. Is there any explanation for why the non-Jews would be considered "n'vuchim"?
While I have a theory, I would like to know if any of the commentators can explain the "perturbed-ness" of the non-Jews.


texts:
I have seen various references that say that Parshas Voeschanan tells about the second set of tablets given to Moshe. E.g. Yeshiva.org.il says

  צריך עיון במה שהזכרנו לעיל שהתורה אומרת " וכתבתי על הלחת את הדברים אשר
  היו על הלחת הראשונים אשר שברת", משמע ממש אותן הדברים, ולכאורה אנו
  מוצאים חלוק תיבות ופסוקים בין לוחות ראשונים האמורות בפרשת יתרו, ללוחות
  שניים האמורות בפרשת ואתחנן

  Further study is needed into the possuk “And I will write on the
  luchos, the words that were on the first luchos that you broke”. This
  seems to imply that exactly the same words were written and it seems
  that we find differences between the first luchos in Parshas Yisro and
  the second luchos in  Parshas Voeschanan (and of course there are several differences).

What is the evidence that says that the  second luchos are referred to in Parshas Voeschanan?


texts: Are there examples in chazal of the sages discussing the phenomena of micro-evolution (or macro), i.e. adaptive changes in creatures.


texts: I've been comparing the Masoretic text and the LXX and was hoping someone on here can answer the question I've been trying to find the answer to. Can someone please break down how the translators got Ιησούς from יהושע? Is it from יהושע or ישוע?


texts: Does the Midrash say we have guardian angels?

texts:
The Midrash quotes Rabbi Hama on the story where Jacob wrestled an angel but, not just any ordinary angel, but the guardian of Esau. Needless to say, Maimonides, I think said it was a symbolic guardian in a dream or a vision, regarding this. Thus, it is unclear whether the Midrash understands the story literally or not.

The question however is, do we have guardian angels according to the Midrash?

PS, the Midrash in Genesis Rabbah 77:4 (fifth century C.E.), understands the story to be symbolical but does not forbid a literal reading.


texts: The posuk says I can provide my Jewish servant with a slavewoman to make me children-slaves. Can I give him multiple wives?


texts: Should a non-Orthodox Jew wear tzitzit or not?

texts:
It seems obvious to me that in general it’s better to keep more mitzvot rather than fewer, but wearing tzitzit seems like a special case. I’ve asked rabbis in my community about this, but I want to ask here to solicit a more diverse response.

Numbers 15:39-40, the section read in the Shema that describes the meaning of tzitzit, says:

  וְהָיָ֣ה לָכֶם֮ לְצִיצִת֒ וּרְאִיתֶ֣ם אֹת֗וֹ וּזְכַרְתֶּם֙
  אֶת־כָּל־מִצְוֺ֣ת יְהוָ֔ה וַעֲשִׂיתֶ֖ם אֹתָ֑ם וְלֹֽא־תָתֻ֜רוּ אַחֲרֵ֤י
  לְבַבְכֶם֙ וְאַחֲרֵ֣י עֵֽינֵיכֶ֔ם אֲשֶׁר־אַתֶּ֥ם זֹנִ֖ים אַחֲרֵיהֶֽם׃
  לְמַ֣עַן תִּזְכְּר֔וּ וַעֲשִׂיתֶ֖ם אֶת־כָּל־מִצְוֺתָ֑י וִהְיִיתֶ֥ם
  קְדֹשִׁ֖ים לֵֽאלֹהֵיכֶֽם׃

  And it shall be unto you for a fringe, that ye may look upon it, and
  remember all the commandments of the LORD, and do them; and that ye go
  not about after your own heart and your own eyes, after which ye use
  to go astray; that ye may remember and do all My commandments, and be
  holy unto your God.

I’m sure there’s plenty of commentary on this — and I would be honored to be taught more about it — but p’shat seems to me to be clear that tzitzit are the reminder to perform all mitzvot and not to subordinate them to going “after your own heart.” So what I’m wondering is, if tzitzit are an indication of following “all the commandments,” is it appropriate for non-Orthodox Jews to wear them?

Say one dresses liberally by mainstream American standards, let alone Orthodox ones, but wears tzitzit (and a kippah), too. One eats only foods that are nominally kosher, and only eats hechshered meat, but one does eat (vegetarian/dairy only) at non-kosher restaurants. One prays three times a day at the appointed times, but prefers or is at least accepting of egalitarian prayer. One keeps Shabbat in most ways but will still shut off appliances that are no longer being used on Shabbat in order to conserve energy and reduce environmental impact. One is, in other words, the ideal religious Conservative or Reconstructionist Jew, striving hard to incorporate mitzvot into one’s life but sometimes going against rabbinic interpretations for one’s own, personal, ethical reasons (“after [one’s] own heart”).

Should this person not wear tzitzit? Does wearing tzitzit make it a more serious problem to act in these religious but non-traditionally Halakhic ways because of Torah’s clear instruction to keep “all the commandments” while wearing them?

One obvious concern I can think of is marit ayin. Is it better to be seen by the community living this way without tzitzit than with them?

But even privately, what if one does not intend to follow “all the commandments,” at least as rabbinic tradition has conveyed them? Maybe one does aspire to keep “all the commandments” as they interpret them themselves, or in the way their liberal rabbi might interpret them, but certainly not in the way Halakhic tradition does. Is that not a conflict with the pasuk?


texts: Why did G-d promise the former slaves to continue cultivating slavery?

texts:
This question is a different aspect of the previous question "why-parshas-mishpatim-begin-with-laws-of-slaves".

A man that is discharged from a prison promises to never get back. A nation that was severely enslaved for hundreds of years, I assume, would want to erase the idea of slavery from its norms, namely a free Jew being a slave of another more powerful and resourceful Jew. I would also presume they would want to eradicate that idea for all nations, being "אור לגויים" - the enlightenment for all nations.

However, the first thing that G-d says to them is that they will continue that practice - selling and buying a needy and starving fellow into human slavery.

It does not sound right to me at all.

Why G-d did not promise the Jews to end slavery once and for all and why did the Jews not revolt against such laws?


texts:
This article (Hebrew) claims that the Midrash Tanhuma was likely written after the Quran. A response in the talkbacks says that this is incorrect. Neither provide any source.

Does anyone know what the actual consensus of this is? When was the Midrash Tanhuma written?


texts:
Mixed swimming is prohibited even for older children. How should we react if the government would try to force such upon us? Would we e.g. have to let ourselves be killed rather than obey?

Note: Luckily, I have settled in a place where such a problem is extremely unlikely, so this question is purely theoretical.


texts: Can one use potential wind power to transport on Shabbos?

texts: Would it be permitted to set a cart with a sail in a reshus hayachid with the intent that if the wind picks up, it will carry the contents 1) into a reshus harabbim, or 2) through a reshus harabbim and into another reshus hayachid?


texts: Is a signature on a stapled bag with the restaurant’s bill considered enough of a seal for meat?

texts: If one were to order delivery and the bag were stapled with the restaurant’s official receipt stapled to the bag and there was also a signature (albeit somewhat illegible) along the opening of the bag, Is this sufficient to eat the meat contained within?


texts: Why does the Shabbat Rosh Chodesh Musaf have its own special text (Ata Yatzarta Olamecha Mikedem ...) for the middle beracha?


texts:
Below is a ketuba for a bride name Chaya bat Yehuda, and Yehuda's father is shown as Rav Tzvi HaLevy.

I know for a fact from people who knew him and from multiple original source documents including other ketubas and birth certificates that Yehuda's father (my great-grandfather) was named Mordechai, known as Mochi Iancu in Romania. They adopted the surname Schwartz. I also know that Mordechai was no Levi, since his son was my grandfather and we went to shul together 100s of times. Nor was anyone (relevant) adopted.

Since Zvi HaLevy was not the name of her grandfather, I'm wondering if perhaps it  might be a symbolic or mystical name, or perhaps some other explanation.


texts: What's so bad about looking into the face of a wicked person?

texts: In tractate megila of the Babylonian talmud the sages say that it is forbidden to look into the face of a wicked person. What is the reason for this prohibition?


texts: Can a horse owned by a Jewish owner run in any of the Triple Crown races?

texts:
All of the "Triple Crown" horse races (Kentucky Derby, Preakness, and Belmont) occur on Shabbat.

If the horse's owner is Jewish, (I just learned that American Pharaoh's owner is Jewish; I didn't know that!) wouldn't he be prohibited from having the horse running the horse on Shabbat, as there is a commandment that the animals have to rest, also?

For the animal to be able to run in these races, would the owner have to sell the horse to a Gentile for Shabbat only, and then buy him back?

Concerns within this question (there may be others that I haven't thought of):

1 - Is the animal doing melacha by running in the race? Perhaps, running per se may not be a melacha as this is what horses normally do. But, as he is in a competition, perhaps this is melacha. What is considered melacha and menucha for an animal (animals are required to "rest"; not only to just refrain from melacha.)

2 - By winning a race (perhaps, even by losing, as well), the owner gains monetary reward. It is received after Shabbat, most likely. But, would he be profiting from the horse's melacha, or even if not melacha specifically, is the owner violating Shabbat from the mere fact that his horse is in a race?


texts: Does death in immediate family require a delay in child's wedding?

texts: I need some misconceptions straightened out about Jewish mourning.  I've heard some say the death of someone in the immediate family of a betrothed must delay the wedding for anywhere between 30 days to an entire year out of respect for the dead.  I've heard others say that a wedding completely overrides mourning unconditionally.   I've also heard that a person due to die just before their child's wedding can order their child to perform the wedding on schedule, overriding any prescribed interruption, since a commandment to obey parent's final wish to see his child wed should override a duty the respect nominally due to parent.  Which is right?


texts: What's the source that rain is a sign of blessing?

texts: I've heard rain is considered a symbol of blessing, perhaps because of the flood: that Hashem doesn't repeat the flood so He sends rain in much smaller proportions and to give the land its nourishment. But what's the source for this idea? Also, is there any symbol in fog?


texts: Can we disinfect the shul and the ha aron kodesh ? How best?

texts:
In the wake of the Coronarovirus epidemics, can we carry out a professional disinfection of the shul's sanctuary and of the Aron Kodesh, specifically the 3 Sifrei ha Torah and their mantels ?
How is it best to proceed halachically ?


texts: naming convention for a Jew with a non-Jewish father?

texts:
If a Jew has a non-Jewish father and a Jewish mother, how is he or she:

Called up to the Torah,
Mentioned in legal documents, such as ketubot, and
Mentioned for healing in mi shebeirach?

Does any of this vary by gender or community?


texts: Why Doesn't Rasag Mention "Modim D'Rabbanan" As Part Of Tefillah?

texts:
In his siddur, Rav Sa`adya haGaon (Rasa"g) explains in practical detail the various tefilloth be-ssibur (prayers performed with a congregation) and never mentions or gives the text for 'Modhim DeRabbanan." Rather, it is omitted completely.

Question: Is there a source for omitting the "Modhim DeRabbanan"?


texts: Sources that allow "important women" to be taught/learn Torah?

texts:
The Shulchan Aruch (YD 246) codifies the law that women should not be taught the Oral Law. It seems it is also not the best thing to teach even the Written Law, but that if you do, it's not the same problem as teaching the Oral Law.
Regardless, while modern poskim like the Chofeitz Chayim, R. Yosef Dov Soloveitchik, and others have permitted teaching Torah to women based on various reasons, I recently heard the theory that the original "prohibition" against women learning/being taught Torah never applied to an Ishah Chashuvah. Following this logic, just about all women nowadays are considered to be Nashim Chashuvos (consider: the requirement for leaning at the Pesach Seder applies equally to women due to this fact) and thus all women can learn/be taught Torah without any concern for violating this original law in the Shulchan Aruch.
Trouble is, I have not been able to find any sources that discuss this particular idea. (I know of the commentary of the Perishah to the Tur where he picks up on the language of Rambam explaining that the prohibition applies only to "most women" and not women that choose to learn on their own, but that is not quite what I am referring to here. It's not nearly enough.)
Any help?


texts:
Related question.

According to Yoma 75,

  The Gemara continues to discuss the manna: It is written: “And when the dew fell upon the camp in the night, the manna fell upon it” (Numbers 11:9). And it is written: “And the people shall go out and gather a day’s portion every day” (Exodus 16:4). And it is written: “The people went about and gathered it” (Numbers 11:8). How can these texts be reconciled? For the righteous, the manna fell at the opening of their homes. They expended no effort at all. The average people went out of the camp and gathered what fell there. The wicked had to go about farther to gather.

The Shteinzaltz explanation on this is

  בינונים יצאו מחוץ למחנה ולקטו מה שהיה מכונס להם שם. רשעים שטו היו צריכים להלך הרבה ולקטו

The Beinonim had to walk outside the camp...the resha'im went out, they had to walk a lot and collect (my loose translation)

I don't know how large the machane was so I don't know how much of an imposition this distance was, and I'm wondering how far the "harbeh" was that resha'im would have had to walk to start collecting (I'm assuming, more than 2000 amot beyond the camp), but why couldn't they just start collecting as they walked past the mahn that fell "for" others. Did they try and it disappeared?

Did a rasha know he was a rasha? He had just recently been redeemed but I thought that resha'im would not have been taken out. How were there suddenly resha'im? Was there some public judging process or was this how each person found out his status?


texts: Why isn't a cemetery a public domain for the laws of tumah?

texts:
Tohorot 3:7 explains why, when it comes to tumah, we are lenient in the case of a child found "to the side of a cemetery" (namely because he can't be interrogated).
My question is, though, why isn't the answer even simpler: that he's in a public area, and we always rule leniently in a public area when it comes to tumah?
None of the commentators seem to address this, except for Tiferet Yisrael who says that the cemetery is a private area given that nobody else is around. But even this isn't right, surely, because when it comes to tumah, public/ private areas are defined not by whether or not anyone is around but whether or not it's the sort of place where people might generally be around. Is a cemetery not exactly the sort of place where people might generally be around?
So basically my question is: why isn't a cemetery a public domain for the laws of tumah?


texts: How did the Ashkenazi Yom Tov "prayer mode" become so popular?

texts:
Since i'm not sure what to call it, a "prayer mode" here is the style of the tunes used. I'm not exactly sure how to describe the tunes. Either you know it or you don't.

The traditional mode for Yom Tov davening among Ashkenazim (at least during the day) seems to have an "amein problem". Namely, the congregation begins saying amen before the chazzan finishes the bracha. This is a problem (Shulchan Aruch, Orach Chaim 124:8).

With this in mind, where did the mode originate, and why is it used so much? Also, did it originally start this way, or has it been corrupted over the years?

FWIW, some chazzanim will cut it short to prevent this problem.


texts: Would a theoretical Hulk be allowed to transform on Shabbos?

texts:
This is not Purim Torah, but rather a thought experiment about Hilchos Shabbos.

Potentially, there are several Melachos that Bruce Banner violates in his transformation into the Hulk:

Dyeing his skin, comparable to those who prohibit tanning on Shabbos
Tearing his clothing
Growing (comparable to growing out one's nails, which begin growing three days after being cut; see Mishnah Berurah 260:6)
All of the destruction caused after his transformation; perhaps the transformation itself is forbidden in order to prevent damage from occurring after

The first two might be considered indirect (gerama), which might be entirely permissible, or direct but unwanted (pesik reisha d'lo nicha lei), for which there are certain leniencies.

The last two are entirely the purpose of the transformation, so at first glance it would seem that those should be forbidden entirely. However, it should be noted that, at least in most canons, the Hulk doesn't transform at will, but rather is tied to other stimuli, such as the time of day, or, more famously, his emotions. Therefore, perhaps it would depend on his intent: if Banner doesn't want to transform, getting angry would only be a pesik reisha d'lo nicha lei.

Is my reasoning correct? Would Banner's becoming angry on Shabbos be just a pesik reisha d'lo nicha lei at worst?


texts: Conductivity of living things and Shabbat

texts: If electricity is banned on shabbat, how does a person deal with the problem of the body being a conductor? When I hold a person's hands, it creates a circuit. If I let go of their hands then I have just broke the circuit. Isn't this similar to a light switch?


texts: Difference between two versions of Aruch Hashulchan

texts:
To the best of my knowledge, there are two prints of the Aruch Hashulchan with the psak of the Mishna Berura on the bottom. Does anyone know the difference between them?

Oz VeHadar 9 volume
Oz VeHadar 11 volume


texts: Is listening to one's parents considered honoring them or fearing them?

texts:
Kiddushin 31b sets down the basic obligations of honoring and fearing of one's parents (brackets follow Rashi):

  איזהו מורא ואיזהו כיבוד מורא לא עומד במקומו ולא יושב במקומו ולא סותר את דבריו ולא מכריעו כיבוד מאכיל ומשקה מלביש ומכסה מכניס ומוציא

  What is fear and what is honor? Fear - do not stand in his place, nor sit in his place, nor contradict his words, nor support hi[s position]. Honor - feeding, giving to drink, dressing, covering, bringing in, taking out.

Let's say a parent tells his child, I dunno, to take the garbage out. Every Rabbi I've heard on the topic says that the child is obligated to do so, but why? It doesn't seem to fall under any of the examples listed here.


texts: I once learned that smell is not like the other senses of the body. That it is a sort-of holy sense. One of the reasons was that while the other senses are somewhat necessary for the body, smell is for the soul. I have actually heard that the Cohanim used incenses in the Mishkan. Is this a common concept in judaism?


texts: How can people effectively bless when blessing is God's domain?

texts:
How do people have the power to bless?  Yitzchak's blessings for his sons pretty much came true, and similarly later when Yaakov blesses his children and earlier (in the inverse) Noach curses Canaan.  How do mere humans, even if they are the patriarchs, have the ability to make these (correct) pronouncements about the futures of their children?  Only God has the power to determine such things.  Are the blessers acting on their own initiative or is God speaking through them and they're just the vehicle?

One source for blessing being God's domain is in the Rashi on Gen 35:11:

  I am the Almighty God: Heb. שַׁדַּי. For I have the power (כְּדַי) to bless, because the blessings are Mine.

I am not talking about blessings that are actually requests of God, like birkat kohanim.  Rather I am talking about the places where a person says "such-and-such will happen to you" and it does.


texts: In the Messianic Age, will there be a period of time where people can repent for their mistaken worship of false religions?

texts:
If someone is genuinely worshipping the Abrahamic God, even if in an incorrect way which they wholeheartedly believe to be correct, do they not get a chance to correct themselves when the Mashiach comes and clarifies everything?

This is something that I wrestle with as I look at the world and see various people of faith. While Islam and Christianity are existing outside of the truth of Torah, they have faithful individuals who practice the worship of the Abrahamic God in a way they truly believe to be right.

All three are waiting for the Mashiach.
All three believe in sin and repentance for sin.
All three believe in a Messianic Age.
All three are worshiping the Abrahamic God (though Christians warped their definition of this).

This is especially true with Islam in that the Muslims live a lifestyle which mirrors certain aspects of Judaism. They have similar meat prep practices, Shia Muslims don't eat shellfish, there are modesty rules for men and women, worship services separate the sexes, they pray multiple times a day, etc. etc. etc.

There is obviously a long list of reasons why these groups do not agree on everything and why we believe some are more wrong than others. I'm not speaking to the nature of those issues.

If these groups are clear that they believe they are worshipping the Abrahamic God, if these groups believe they are doing so in a way they 100% believe to be correct (even if falsely) and they are living a life in hopes for the coming Messianic age.

If this is all the case, does this mean there would be a period of time where the Mashiach will come and clarify the truth in the message and then give people a chance to change?


texts:
On one hand, I've seen a rule from the Acharonim (I've also seen it in a Shach on Choshen Mishpat also but I can't remember where) that whatever the Gaonim say is "Divrei Kabalah" from the time of the Gemara (which implies that just as one can't argue on the Gemara one can't argue on them).

On the other hand, we find that Rishonim do argue on Gaonim (and don't argue on the Gemara).

Do other Rishonim mention this rule?
Is there a Machlokes regarding the strength of the Gaonic tradition?


texts:
The corner of my four corner garment ripped but the tzitzis hanging on a bit... If I sew up the garment till the hole where it was before is that alright or do I need to tie the tzitzis again (on that corner)?
Ripped corner of tzitzis


texts: Rejecting others' friend requests on Facebook

texts:
Inspired by this question:

If one receives a friend request on Facebook, especially from another Jew, is it permissible to reject them?

On the one hand, "חברים כל ישראל" - "All Jews are friends"; but on the other hand, it is non-beneficial to be socially connected to someone you don't know well.

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


texts: What's up with this strange new hechsher?

texts:
All of a sudden, I’ve seen the hechsher shown in these photos popping up on various products. I’ve never seen it before, and I don’t see it listed on any of the usual online hechsher lists.

Have you seen this mark on any products? (Pics please, if you have!)

Do you know anything about who’s behind it and in what ways (if any) it differs from other hechshers?

Have any recognized authorities commented on its reliability?

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


texts: Did synagogues exist between the 1st and 2nd temple period?

texts:
I'm unaware of the existence of any synagogues having existed between the 1st and 2nd Temple Period. It seems to have begun only after the 2nd Temple existed. Between the two Temples, from what I'm reading, it was common for Jews to pray and hear public Torah readings in the market place.

I'm assuming that one of the main motives for building a synagogue was to have a house of prayer available to supplement the temple (while it existed) for those who could not get to the Temple itself to offer sacrifices and pray, there. Moreso, when the Temple did not exist, the prayers substituted for the sacrifices.

However, it seems that during the period between the 1st and 2nd Temples, it seemed that a building was not necessary. Why is that? Or, rather, what changed during the 2nd Temple period that made people build actual structures vs. praying in the market place?


texts:
The Sources include dozens of statements of the form, "He who does such and such is called a sinner.".  Why "is called a sinner"?  Why not "is a sinner" or "sins"?

(For examples, just put "called sinner" in Sefaria.  Inconvenient for a traveler with a smartphone -- me.)


texts: Why is garlic forbidden to one who forswore mikpa?

texts:
The last mishna of the sixth chapter of N'darim reads, in part:

מן המקפה אסור בשום

This means that if someone declared that mikpa is forbidden for own his use as sacrificial offerings are, then he can't use garlic either. The commentaries explain that mikpa was a cooked dish of legumes or something like that, and it customarily contained garlic for taste.
I don't understand why the garlic is forbidden. Just because mikpa customarily contained it? If someone forbade chicken soup for his own use, would he not be allowed garlic or onion — or water? I suspect I'm missing something here.

(The Rav (Bartinura) explains:

רגילים היו לתת שום בכל מקפה כדי שיתן טעם והשום הוא המקפה
They were accustomed to put garlic in every mikpa to provide taste, and the garlic is the mikpa.

I suspect that in those last words lies the answer to my difficulty above, if I could but understand them, but I can't.)


texts: Haftora Parshas Teruma - Melachim1 6:7 - Rashi's translation to Russian

texts: In this weeks Haftora - Melachim1 6:7 on the word Umakavos, Rashi translates as Dluta in Russian. To the best of my knowledge there are no other locations where Rashi translates into Russian. Why over here does Rashi translate into Russian rather than the standard French translation?


texts:
Pretty strangely for me, the Korach plans and intentions are widely discussed by interpreters (see this question). In the Torah, He uttered two clear statements:

all the community are holy, all of them, and the LORD is in their midst.
you raise yourselves above the LORD’s congregation (and maybe 3: You have gone too far.)

But I don't see, in the text of the Parasha and the commentators, a list of clear demands Korach presented to Moses and Aharon.

But what were his demands/propositions - what he expected Moses and Aharon to DO?

Even if we say he wanted Moses and Aharon replaced, how did he propose to do that?


texts:
Who knows two hundred twenty-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: What size hex nut will properly fit a standard chanukah candle?

texts:
I have many a childhood memory of "helping" to make a chanukiyah out of a block of wood and eight hex nuts glued down to it (often with 2 more stacked in the center for shamash); each hex nut was supposed to hold a candle, but with the standard size chanukah candles, you always had to force the candle or whittle away some of the wax and often the candle got broken in the process.

Is there a readily-available size of standard hex nut that will accommodate a standard sized chanukah candle?  (And if so, why didn't any of my Judaica arts-and-crafts teachers think of that?)  Is there a size that would fit a big white shabbos candle?


texts: Intermarriage among Middle eastern Jews right before 1948

texts: I was wondering does anyone know where I can find out the Intermarriage rate among Middle eastern Jews right before 1948 particularly amongst the Iraqis and the Syrians?


texts: In Genesis 22:8-14, is there a difference between a ram and a lamb?

texts:
Having taken a translation from this website, which I am told to have Orthodox Jewish credentials, I am referring to Genesis 22:8-14

  'God will see to a lamb for an offering, my son,' replied Abraham. The
  two of them continued together. When they finally came to the place
  designated by God, Abraham built the altar there, and arranged the
  wood. He then bound his son Isaac, and placed him on the altar on top
  of the wood. Abraham reached out and took the slaughter knife to slit
  his son's throat. God's angel called to him from heaven and said,
  'Abraham! Abraham!' 'Yes.' 'Do not harm the boy. Do not do anything to
  him. For now I know that you fear God. You have not withheld your only
  son from Him.' Abraham then looked up and saw a ram caught by its
  horns in a thicket. He went and got the ram, sacrificing it as an
  all-burned offering in his son's place. Abraham named the place 'God
  will See' (Adonoy Yir'eh). Today, it is therefore said, 'On God's
  Mountain, He will be seen.'

Is there a difference between a lamb and a ram?


texts: Full list of people, based on pshat who lost a child in תנ"ך?


texts: Is the Tower of Babel discussed in other Jewish texts?

texts:
Genesis Chapter 11 includes a few short verses about the Tower of Babel:

1 And the whole earth was of one language and of one speech.  2 And it came to pass, as they journeyed east, that they found a plain in the land of Shinar; and they dwelt there.  3 And they said one to another: 'Come, let us make brick, and burn them thoroughly.' And they had brick for stone, and slime had they for mortar.  4 And they said: 'Come, let us build us a city, and a tower, with its top in heaven, and let us make us a name; lest we be scattered abroad upon the face of the whole earth.'
5 And the LORD came down to see the city and the tower, which the children of men builded.  6 And the LORD said: 'Behold, they are one people, and they have all one language; and this is what they begin to do; and now nothing will be withholden from them, which they purpose to do.  7 Come, let us go down, and there confound their language, that they may not understand one another's speech.'
8 So the LORD scattered them abroad from thence upon the face of all the earth; and they left off to build the city.  9 Therefore was the name of it called Babel; because the LORD did there confound the language of all the earth; and from thence did the LORD scatter them abroad upon the face of all the earth.

Is the Tower of Babel and its destruction mentioned or discussed in any other Jewish texts?


texts: A Rav recently mentioned a sefer was written by an American Rav in the 1930s called Kol Mevaser which provided exact directions to find the Sambatyon River. (The map began in Tibet and carefully explained to travel 1 ½ days by donkey from one city, then follow North a certain amount of time to find the river.) Does anyone know who authored this sefer and/or have a copy of this particular work's directions?


texts:
I am going into 1st year post high-school yeshiva and am trying to find the commonality between yeshivos' "zmanim"/semester length and their break times, particularly in 5781, as I have been told that some may differ. What I heard from one person(RC = Rosh Chodesh):

Elul Zman: 1 month from RC Elul to Yom Kippur;

18 day break until RC Cheshvan

Winter Zman: 5 months from RC Cheshvan until RC Nissan;

29 day break until RC Iyar

Summer Zman: 3.3 months from Iyar to Tisha B'av;

20 day break until RC Elul

 Is that what it was like for you? Your input is greatly appreciated.


texts: I saw this problem on reddit today and I think that we cursorily covered this in Tanach class. Who was Cain's wife? In בראשית ד' י"ז it says " וַיֵּדַע קַיִן אֶת-אִשְׁתּוֹ" but it never says who she is. Some of the answers I've seen are that she must be his sister, however it does not mention any other children before this. Furthermore, I don't the "Torah doesn't happen chronologically" card can be pulled here because later, in פסוק כ"ה it says "וַיֵּדַע אָדָם עוֹד, אֶת-אִשְׁתּוֹ". The "עוֹד" means that this must have happened after the birth of קין. The explanation I think was given in class was that his wife was חוה. Is this the case?


texts: Is it permitted to say Dayan Emet for deceased pet?

texts: Judging from a few other posts on Mi Yodeya I am left with the impression we do not say anything for a deceased pet. But asking just to be sure.


texts:
Has anyone tried making the seders more attractive to kids by use of photos?  If so, what did you try and how did it work?

Update:
I have found photos of: breaking a matza, locusts, a seder plate, ancient Egyptians, various foods, Miriam's mother putting Moshe in a basket, etc.  I was thinking of numbering them and handing out copies.  The task for the kids would be to find a picture that is relevant to the part of the haggada we are reading.

What do you think of this approach?  Any other ideas on how the pictures might be used at the seder?


texts:
I can roughly divide the text of the Torah into two categories - historical facts and prophecies. But, traditionally, they were all dictated by G-d to Moses.

The books of prophets retain a similar structure - it's a blend of history and prophecy.

While regarding the Torah, the Gemmorah says that every word has the same sacredness, what about the books of Prophets, that were not dictated by G-d literally, and were put in writing many generations later? Are the historical passages in them on the level of sacredness as the texts of G-d's prophecies?

Do any sources deal with this question?


texts: Can Yom Tov candles be lit at daytime if forgotten at night?

texts:
If one were to forget to light candles on Yom Tov eve, but remembers the next morning - can s/he still fulfill his obligation to light candles during Yom Tov day with a Brocha?

(Being daytime, it will only be tosefes oir, and may only be valid if done by the seuda, where the increased lighting is considered valid - the same as lighting by night when there are already lights in the room.)


texts: History of ḥalāqah/Upsherin (אפשערן/חאלאקה)

texts:
What are the earliest sources for these customs? i found mention of the custom amongst Sephardim of Eretz Yisrael in the Kether Shem Tob. But that only mentions it for Eretz Yisrael, and doesn't provide a source or history of where it came from.

  מספרים שערות ראשו לקיים מצות חנחת
  פאת הראש, ובו ביום מזמינים מכריתם ומיודעיהם
  ומכבדים אותם לספר איזת שערות עד כי יוסרו
  כל שערות ראשו מלבד הפאות, ועושים סעודה
  לכל הקרואים, היום המיועד לחג זה, מהם חוגגים
  אותו ביום ל״ג לעומר, ומהם בחוה״מ פסח בביה״כ,
  ובותרים באיש ספר עגי, וההג תזת גקרא בלשון
  ערבי ״חאלאקה״, ובאלו הארצות לא גודע להם
  מגהגזה.

-Kether Shem Tob page 591


texts: Honoring parents - before and after Shabbos

texts:
In the Decalogue (Parashas Yisroh):

Keeping Shabbos is called Zachor (positive Mitzvah)
It precedes Honoring parents
Honoring is a positive Mitzvah (כבד).

In Parashas Kdoshim it says the "opposite" (אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ וְאֶת־שַׁבְּתֹתַי תִּשְׁמֹרוּ):

Honoring precedes keeping Shabbos
Keeping Shabbos is phrased תשמרו - (allegorically) as negative (refraining from doing forbidden actions)
Honoring is also phrased תראו (allegorically) as negative (refraining from doing forbidden actions)

Does someone talk about this phenomenon in the Torah and its meaning?


texts: What about afflictions that don't match the list in Brachos?

texts:
Brachos 5a states:

אמר רבא ואיתימא רב חסדא, "אם רואה אדם שיסורין באין עליו יפשפש במעשיו, שנא' ,(איכה ג, מ) 'נחפשה דרכינו ונחקורה ונשובה עד ה'.' פשפש ולא מצא יתלה בבטול תורה שנאמר (תהלים צד, יב) 'אשרי הגבר אשר תיסרנו יה ומתורתך תלמדנו.' ואם תלה ולא מצא בידוע שיסורין של אהבה הם, שנאמר (משלי ג, יב), 'כי את אשר יאהב ה׳ יוכיח.'"
Rava, and some say Rav Chisda, said, "If a person sees that suffering has befallen him, he should examine his actions, as it is stated (Eichah 3:40), 'We will search and examine our ways, and return to G-d.' If he examined his deeds and did not find anything, attribute it to Bitul Torah, as it is stated (Tehillim 94:12), 'Happy is the man whom You punish, Hashem, and teach out of Your Law.' And if he did attribute [it to Bitul Torah] but did not find [that to be so], it must be afflictions of love, as it is stated (Mishlei 3:12), 'For whom Hashem loves, He rebukes.'"

To summarize: When one is suffering, he should (1) see if he has any sins. If he doesn't, (2) it must be Bitul Torah, and if that's not true, either, (3) it must be afflictions of love.
What are "afflictions of love"? Later down on the same amud, the Gemara records a debate between R' Yaakov bar Idi and R' Acha bar Chanina (it's not sure who said which) that either it's afflictions that don't prevent Torah learning (but could prevent davening) or afflictions that don't prevent davening (but could prevent Torah learning). There is a third opinion brought there (R' Abba bar R' Chiya bar Abba in the name of his father in the name of R' Yochanan) that afflictions of love could prevent both.
What if one is suffering, but able to daven and learn, and is unable to attribute it to any sin in particular? What kind of suffering is that? It's not an atonement for sin, nor is it an affliction of love, so what is it?
To give an example of what I am talking about, say a person is in the hospital. He's able to daven, and he's able to learn, but he's not able to do much else.


texts:
There are a variety of opinions regarding the halachic status of the obligation of Maaser Kesafim. It is at least a minhag (possibly Minhag Yisroel) which may have the force of a neder for those accustomed to it, and possibly either a D'Rabannan or D'Oraisa obligation according others.

In Pirkei Avot 1:16, we are warned against using estimation as a method of separating maaser. While this would ostensibly refer to how one tithes produce (Terumot 4:6 המונה, משובח; והמודד, משובח ממנו; והשוקל, משובח משלושתן), are there opinions that apply this Mishna in Avot to the process of separating maaser Kesafim?


texts: Did 1st century Jews believe in immortality of the soul?

texts: Did Jews in the 1st century generally hold to the belief that humans are by nature immortal, or did they believe in some form of conditionalism (sorry if that's not the correct term, as I'm coming from a Christian background), whereby only the "righteous" live forever, etc.


texts:
There were 12 shevatim that got land in Eretz Yisroel , which split into 2 territories - Yehuda and Yisroel. In the land of Yehuda we had Shimon, Yehuda and Binyomin.

12-3 = 9 , yet the reference is always to 10 - even the tearing of the garment towards the beginning of Melachym. I would even argue the number should be 8 as the vast majority of Levi was in Yehuda.

So , whence 10?


texts: When is the proper time to say the Modeh Ani blessing? Sometimes people wake up at 4 or 5 am to use the bathroom and then go back to sleep. Is it correct to say the blessing only when waking up for the final time, just before netilat yadayim, or should it be said each time one wakes up in the night? Thank you.


texts:
If I made a bracha on some of the items of food that were in front of me, then realized that this bracha also applies to another of the foods in front of me, do I need to make a new bracha? If not required, would it be permissible?

Potential issue: The question of whether having something in sight means having it in mind for the bracha, even if one definitely didn't have it in mind in any other sense. (For example, let's say I made Ha'Eitz on the blueberries and peaches in my fruit salad, thinking the mango was HaAdama. But then, before I said HaAdama, I looked up the bracha for mango and found it was HaEitz. Should I say another HaEitz on the mango?)


texts:
Some people tend to write "G-d" instead of "God". I thought that it was for respect or maybe they don't want to erase or profane the word "God", and that seems ok.

But if I'm right, then why do we all write "Hashem"? I know it's not actually a name of God (it means "His name") but it's definitively more Kadosh than the word "God".


texts:
We learn that King David was descended from Miriam (the sister of Moshe Rabbenu). See  סוטה (יא ב) Sotah 11A.
Miriam was married to Calev and is Hur's father.  See רש"י שמות פרק כד פסוק יד Rashi Exodus 24:14.
But does anyone trace the lineage down through the 10 or so generations that follow?
Megillath Ruth gives King David's ancestors back to Perez through the fathers, but I canot find any soure to trace King David back to Miriam.
Thank you.


texts: What are the best sites online for understanding tumah and tahara

texts:
I'm speaking in general and not of the laws of Taharat Mishpacha. As a scientist I find Tumah and Taharah fascinating, but I haven't found anything on Taharot (at least in English) that's comparable to dafyomi.co.il (which focuses on the Talmud) for example.

One thing that would be awesome is if someone had a list of modern Kelim that are pure or mekabel tumah.


texts: Source for Rav Shach story (bentsching from a book from age 100)

texts:
In  Torah Tidbits, issue 1372, Rabbi Shalom Rosner wrote, in part:

  When Rav Shach turned 100, he told his students that he was going to accept upon himself a new resolution. The students were curious: What new practice is Rav Shach going to adopt at age 100? He told them: “I am going to be careful to always bentch (recite the blessing after meals) from a bentcher [=book].

I find this a little hard to believe. (No litotes intended. I'm not saying it's impossible — just that it's somewhat hard to believe.) After all, Mishna B'rura (185:1) says "one who is particular will take care to bless, l'chat'chila, from a book and not by heart", so I'd imagine this is something Rabbi Shach may well have been careful about already by the time he hit age one hundred. So I'm seeking a better source than Rabbi Rosner's say-so. Anyone have one?


texts:
Let's say the yogurt is the majority, yet there is a kazayit of raisins. Lav dafka raisins.
Does the yogurt act as ikkar with regards to the after-beracha as well (as stated here and here)? Is the koach of ikkar regarding shehakol over one of the fruits of Israel really that strong?


texts: Of course we generally think that it was conquered by King David. But in Shoftim 1:8 it says that Jerusalem was captured by the tribe of Judah soon after the death of Joshua. So how do we understand this contradiction?


texts: Is one permitted on Shabbos to use post-it notes or adhesive page flags to mark content in a book for future reference after Shabbos? Would there be an issue with the adhesive or leaving the page flags in the book for an extended period of time (but eventually removing them)?


texts: What are the Halachic boundaries of Eretz Yisroel?


texts: Do the Ḥabbani Jews from Ḥabban, Yemen, have their own siddur? If so, what is it called? How different is it from other Yemenite Siddurim? Do they follow the Rambam's nusach or a different nusach? Where can one get hold of a such a siddur?


texts: Why for Rambam learning and teaching Torah are not two different Mitzvos?

texts:
Rambam in Sefer Hamitzvos #11 and in Mishne Torah Hil. Talmud Torah  rules that studying and teaching Torah are one Mitzvah:

  היא שצונו ללמוד תורה וללמדה וזהו הנקרא תלמוד תורה,
  והוא אמרו ושננתם לבניך

We can see that in many other cases he seemingly splits one commandment into several distinctive Mitzvos, like two Teffilin or honoring and fearing parents.
In many cases, the Gemmorah wants to emphasize G-d's intention to multiply our merits by doubling our Mitzvos (or transgressions) so it would be plausible to count it as two Mitzvos.
Also there are numerous different Psukim for either learning or teaching Torah, for example, the Posuk:

  "וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ"

can be understood as two: ושננתם (teach) and ודברת (learn).

So why did Rambam combine the two into one Mitzvah?


texts: How did the older Torah books look formatting wise?

texts: I'm wondering what the sort of evolution of the Torah's syntactic / punctuation structure looks like. Were the books always divided into "books" with titles like Genesis (in Hebrew of course)? Were they always numbered? When did the numbering come into play? Were the verses always written starting each on their own line, or was it just originally one mass of text? Etc. How generally did it evolve into the point where every verse is numbered and every book is titled.


texts: Are women allowed to have a boy short haircut?

texts: According to halacha, are women permitteed to have their hair styled in a man-typical way?


texts: What is the relation between the month Nisan and the spring equinox?

texts:
I'm searching for the relation between Nisan and the spring equinox according to Scripture.
I know of the texts Genesis 1:14, Exodus 12:2-3, Leviticus 23:15 and Deuteronomy 16:1.
I find multiple definitions, I quote:

First lunar crescent after the spring equinox (= 1 Nisan)
New moon nearest to the spring equinox is the start of the year (= 1 Nisan)
Pesach (15 Nisan) must occur in the spring (i.e, after the equinox), in most cases 1 Nisan occure before the equinox
The Rabbis give the rule that the 16th of Nisan (at sunset beginning it) should occur after the beginning of the year.

I think 4) is the right one but can someone give me the rigth interpretation with texts in Scripture why a definition is right or wrong?


texts: How could G-d have created the world, according to one opinion?

texts:
A basic philosophical necessity in an Infinite Being creating a finite universe is the concept of tzimtzum, which is a simple enough concept that it needs no further explanation here.
What I'm wondering is, the majority opinion as recorded in Bechoros 17a is that it is impossible to do tzimtzum!

חכמים אומרים: אי אפשר לצמצם

So, how could G-d have created the world if tzimtzum is impossible?

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


texts: siddur(ashkenazi diaspora style) for android/google play store? (that gets weekday mincha 'shalom rav' right)

texts:
I tried two siddurim from the google play store.

I'm looking for one for nusach ashkenaz. (diaspora)..

One test to see if it's right or not wrong(given my requirement) is does it have "shalom rav" for the amidah of weekday mincha.  (it should).

I haven't found one in the two I tried.. (they both had sim shalom for weekday mincha) and one was labelled ashkenaz so I guess was maybe Israeli rather than diaspora.

Does anybody have any suggestions?

If it has Shabbat Davening e.g. Shabbat Mincha(which I know is sim shalom) then all the better (though I understand having shabbat or yom tov davening may be unusual on a phone app!)

Preferably free(no cost).


texts:
I am trying to understand a comment written in the Stone Edition Chuash (page 288) on Bereishit 50:23. On the statement that Yosef was alive to have his great-great grandchildren through Ephraim on his knees, and the sons of Machir, his grandson through Menashe, also on his knees, the commentary reads,

  "The point has been made that Machir's sons were contemporaries of
  Moses (Numbers 26:29), and they were among the fourth generation that
  God had promised to liberate from Egypt (15:16). When they were
  children, they had seen Joseph, the greatest of his generation, and
  they would live to enter Eretz Yisrael."

According to the Jewish Timeline Encyclopedia, Yosef died in 2309, the slavery began in 2332, and the Exodus was in 2448. The slavery was then 116 years long and Machir and his sons were alive for at least 139 years (the youngest, assuming they were born on the day Yosef died) and probably older than that to have been able to spend any appreciable time on Yosef's knees. Ignoring the incredible age to which they lived (minimum 139 years old when even Levi died at 137) how could they enter the land of Israel -- wouldn't they have been condemned to die in the desert as they were older than 20 years old?


texts: What is the origin of the "divine name" of דיקרנוסא

texts: I noticed this kabbalistic holy name "דיקרנוסא" mentioned in the Amidah of a Edot haMizrach siddur in the extra supplications, and apparently it is not allowed to be pronounced. It sounds like it is Latin or Spanish in origin, maybe I'm mistaken. What is the meaning/origin of דיקרנוסא?


texts:
The Mishnah Berurah (155:3) states that a person is obligated on a daily basis to study written Torah, which consists of Tanach and oral Torah, which consists of Mishnah, Gemara, Poskim (i.e. books of halacha) and Mussar (Mishnah Berurah 1:12)

Does one fulfill his obligation to learn mishnayos by learning gemara, since gemara has mishnayos in it?


texts: Who is a bad wife? (that you are obligated to divorce?)

texts:
Shulchan Aruch Even HaEzer 119.4 said that there's is a Mitzva to divorce one's bad wife.

 אִשָּׁה רָעָה (ה) בְּדֵעוֹתֶיהָ, וְשֶׁאֵינָהּ צְנוּעָה כִּבְנוֹת יִשְׂרָאֵל הַכְּשֵׁרוֹת, מִצְוָה לְגָרְשָׁהּ:
A wife who has a bad temper (Baer Heytev (paraphrasing Yevamot 63b: One who prepares for him the tray and turns her back upon him.) and which is not modest as Yisrael girls, and who is quarrelsome, it is a mitsva to divorce even if she is the first wife

What is considered a bad wife?
Bais Shmuel there said:

  היינו מקשטא ליה תכא ומהדרא ליה גבה שהיא בעלת מריבה מצוה לגרשה...
  Which I do not know what does it mean?

What I found is Yevamos 63b:

"One who prepares for him (Her husband) the tray and turns her back upon him (Euphemism)."

But I do not understand it.
How is the "Euphemism" understood?


texts: What qualifications are necessary to become a mashgiach?

texts:
I had thought that mashgochim (kosher kitchen supervisors) had to have semikkha or darn close. But people have been telling me that all you need to do is "know the laws" of kashrus, which they seem to mean on a very superficial level. I have heard that women and non-shomrei Shabbos can be mashgochim; it just depends on getting a Vaad to trust you to oversee the kitchen.

Is this true? What are the objective standards that need to be met to become the official mashgiach in a hechshered, Orthodox kitchen? How does the process for appointing mashgochim actually work?


texts: Why is Hakhel done specifically after the shemittah year is completed?

texts:
Devarim 31:10-12 mentions that at the end of shemittah (Sabbatical) year all of Israel should gather during the holiday of Succot to hear the Torah read.

I gather that the reason Succot is chosen is that is the first holiday of the new year and people are already in Jerusalem for their pilgrimage. (I.e., perhaps, the Torah didn't want to inconvenience people to make a separate special trip some other time.)

Why is this done specifically after the shemittah year? What is the connection between shemittah and hakhel? I couldn't find anything in any of the Mikra'ot Gedolot commentaries.


texts:
There are numerous places in the Torah where the word  "Elohim" אלהים does not mean "G-d", but rather a court.

Why are courts named after one of G-d's names, and considering that G-d has many names, why was this one specifically chosen?


texts: Views of the the Rabbis on the organization הוד

texts: What do the orthodox rabbis of different circles have to say about the organization הוד. הוד is a support group for homosexuals trying to reconcile their sexuality with their religious beliefs. Is this considered a legitimate and halichicaly permisable source of support for Orthodox Jews suffering in this regard?


texts:
Were the eirev rav Jewish? If they were in fact Jewish why are they described by the term eirev rav instead of just referring to them as we would any other Jew? If they were not Jewish why were they not cast out after repeatedly causing trouble?

Possibly related topic


texts: Is there a tanach which analyses each word of the text that one should not need to look up the dikduk in the concordance every time. I believe there is a non-Jewish one.


texts:
The rules of mathematical logic classify a vacuous truth as being true.  Therefore, if I say "All of my answers with score >500 have been accepted," that is a true statement according to the rules of logic.

Does Judaism acknowledge this kind of statement as being either true or false?  Would מדבר שקר תרחק tell me to avoid making such statements?


texts:
I'm curious about the name assigned to the 1st hand washing in the Seder, the one just after Kiddush. It is called ורחץ . This seems to translate as which seems to translate as "and wash".

The 2nd washing which occurs prior to eating Matzah is called רחצה meaning "washing". This is a noun form.

The 1st format seems to be a verb form and it also starts with a vav which implies that it is somehow connected to the Kiddush, just before it.

Why are there two forms for the two different washings (Would there be a problem or confusion if we called them both רחצה ? WHy is one a verb and the other a noun? And, is the 1st washing connected to the Kiddush - If so, how?


texts:
I had read that when kosher meat slabs are delivered in a refrigerated truck, say, across the U.S., the meat must be hosed down every 2-3 days (I don't recall the exact time period) to prevent the blood from congealing.

Let's say this wasn't done. Is the meat considered "permanently" non-kosher and it cannot be used by Jews? Or can it still be made kosher in some way?

Are there different rules on this regarding meat vs. fowl / poultry? (perhaps, birds have a different time-frame for congealing than beef)?


texts:
I have a question regarding waving the lulav and ethrog. The mesorah (sukkah 45b, Mishneh Brurah 651:16) tells us to wave/hold the arba minim in the direction that it grows. But the tradition is to hold ethrog with the point up even though this is not the way it is grown from the tree. Does anyone have a reasoning behind this?
Thank you.


texts:
The Zohar [Introduction 4a] states that new interpretations of the Torah rise, are blessed and crowned by God, and create a "new heaven".

It then adds that "all the other new interpretations of the Torah present themselves before the Holy One, blessed be He, ascend and become 'lands of life', then descend and become absorbed into one land, whereby a new land emerges through that new discovery in the Torah. This is implied in the verse: 'For as the new heavens and the new earth, which I am making, rise up before me…' [Isaiah 64:22]."

I don't understand the difference between the first and second categories.  The wording implies to me that the second category is less important than the first.  Is that the case?  If so, why?  Is the "fate" of each new interpretation random?


texts: Most children in sefer B'reishit are named by women or God; why does Yehudah name Er?

texts:
I noticed in B'reishit 38 that Yehudah names his first son Er, but his wife bat Shua names the other two.  Yaakov's wives name all of their children (except that Yaakov changes Ben-oni to Binyanim).  Yitzchak and Yishmael are named by God, and for Esav "they" named him and Yaakov's naming is passive ("his name was").  For the genaeologies we're just given names, not who bestowed them.

What is special about Er (or Yehudah) that he gets special naming treatment?  Rashi is silent on this, and I didn't find anything in the chumashim I have.


texts: Is there a basis for the practice of starting Shmoneh Esreh with the chazzan?

texts:
When davening with a minyan which is doing "heiche kedushah," some start saying the silent Shmoneh Esreh together with the chazzan. However, the Rama (Orach Chaim 109:2) says that ideally one should not start with the chazzan, but instead wait:

לכתחלה לא יתחיל עד אחר שאמר קדושה והאל הקדוש אלא שאם הוצרך להתחיל מכח שהשעה עוברת או כדי לסמוך גאולה לתפילה דינא הכי

According to this post, when doing "heiche kedushah" one is supposed to start Shmoneh Esreh after Kedushah unless there is no time. Is there any basis for starting Shmoneh Esreh with the chazzan even when there is time, or is this a mistake?

Edit: In this answer,

  The standard practice is listed as:

  A. Ideally, listen to the chazan complete Kedusha, and then start your
  own Shmoneh Esrei from the beginning. B. If you're really in a rush,
  daven along silently with the chazan from the beginning, then everyone
  continues silently from Ata Chonen.

  Students of Rabbi Joseph Dov Soloveitchik (and I believe most Briskers
  of other influence as well) feel that B is the correct way to do it in
  all situations.

What is the basis for the Brisker and Sephardic position?


texts: Proper Hagba Procedure: Text Facing Table?

texts: I recently was asked to be a magbiah. Before I came to the bimah, the chazzan turned the scroll so that the text was facing down (toward the table). So, when I grasped the atzey chaim and lifted it, the text was facing towards the ark and then I needed to turn around so that the text was facing toward the congregation. Is this a minhag in some (ashkenazi) shuls? It seemed a bit odd to me.


texts: Melacha on Shabbat - At which stage of removal does something become legal?

texts:
I had heard of something relating to melacha on Shabbat from an (orthodox!) rabbi who mentioned something really interesting. At a certain level of removal, one can indirectly perform melacha. It was something to the effect of a rube goldberg action wherein one starts one reaction which isn't melacha which in turn starts another reaction which isn't  melacha which starts another reaction which isn't melacha which, finally, starts a reaction that is melacha, and somehow this is kosher.

I suppose the premise is that at a certain level, it's not guaranteed that you're doing something and something in the multiple reactions could fail, so it removes you a certain distance which makes it extremely unlikely for you to break Shabbat or Yom Tov. I've also heard of this applying to kosher ovens which can be turned on during Shabbat or Yom Tov as well as wheelchairs and certain motion-sensing cameras. What is the actual halacha of this and does it really apply as above (by a certain level of removal from the prohibited act)?


texts: Is a landlord of a large rental building, where people of all denominations live, allowed to put a mezuzah on the entrance of the building?

texts:
Is a landlord of a large rental building, where people of all denominations live, allowed to put a mezuzah on the entrance of the building ? It seems to me that the mezuzah indicates that the building is a Jewish building, but there are many non Jews and secular Jews living in the building, many of whom object to the presence of the mezuzah. If the building had been owned by a Hindu, the corresonding symbol
would be a swastikah, turning in the direction opposite to the way it is displayed by the Nazis. In fact Hindus often do put this symbol in their homes, indicating prosperity , to the consternation of those ignorant of their practices, just as many non Jews are ignorant of the meaning of the mezuzah. I  am interested in how you would interpret this situation.


texts: Do I have to worry about "Maris Ayin" if my kashrut standards are different than the majority of a community?

texts:
Let's say I like to eat at "Deliware" (I borrowed this name from a place in Port Jervis, NY). The place is kosher with a reliable hechsher.

I visit the town, and I know nothing about the community's hechsher standards. I'm wearing my yarmulka, go in and eat there. A frum person sees me go in and walk out with a bag and says, "I didn't think this place was kosher!" I say, "Of course it is. See the certificate from the OU?" And he says, "Oh that doesn't mean anything. It's not under the Va'ad, and any place not under the Va'ad is not kosher, in this community."

Did I commit a violation of marit ayin, here, as I knew nothing about people's preferences?

Let's say Deliware was in my own neighborhood, and I know that people don't trust any place not under the Va'ad, but I know, in fact that because it's under the OU, the hechser is reliable. I even called the OU to verify that the hechsher of Deliware is valid. Is it still maris ayin because my kashrut standards are not the same as the community's?


texts: The wrapping of a Torah scroll only "defiles the hands" so long as it is pure? Why? What does pure mean in this case?

texts:
Tosefta Yadayim 2:5 (quoted by Rashba on Mishnah Yadayim) says:

תיק הספרים ומטפחות ותיבה של ספר בזמן שהן טהורות מטמאות את הידים

What does "pure" mean here? What could happen to the wrappings or the ark that they might still be in ritual use (so identifiable as the box for the scroll) but could no longer take on that secondary scriptural status? Or has something happened to remove them from ritual use?


texts: Why does the Mishna not follow its own advice?

texts:
In Avot 5:7, the Mishna states that there are 7 characteristics of a  Golem (boor) and 7 characteristics of a Chacham (wise person). It then goes on to list the 7 qualities of a wise man.

One of the characteristics of a wise man is "He says on the first thing first, and on the last thing last".

After it lists all the characteristics of a wise man, it says "and the opposite applies to a Golem (boor).

Doesn't it seem like the Mishna did not follow its own advice? when listing the categories, it first listed the Golem, but when describing their characteristics,  it starts with the Chacham.

This is even more striking, since later on in the same chapter (Avot 5:15-19), there are 6 different instances of a list of items followed by a discussion of the items on the list, and each time, the discussion follows the order of the list.

Now, all the commentaries (as translated here) I've seen explain the Mishna to mean "He responds to first things first and to latter things later.". In other words, when asked two questions, he responds to the first one first, and then the second one. However, I want to say that this interpretation does not preclude a case when not directly responding to a question. In other words, the Mishna is saying that anytime addressing a list of issues, one should address the first one first, and the last one last. I would say that if the Mishna only meant answering a question, it would have used the word "answer" and not "say".

If your answer to my question is that my assumption is incorrect, please explain why it cannot be right.

ETA: This doesn't answer our question, but it is of interest. I just came across the Iyun Yaakov on Tractate Shabbat, 87. There, the Talmud records a difference of opinion as to what the Jews were introduced to first, the reward for fulfilling the commandments, or the punishments for transgressing them. Once they were told the rewards and punishments, they responded "Na'aseh V'Nishma". (Na'aseh, we will fulfill the positive commandments; V'Nishma, we will not transgress the negative commandments)

The Iyun Yaakov says (in his second answer) that the disagreement about which order they were informed about the reward and punishment is based on a disagreement of which path to follow. Do we respond on the first thing first, and on the last thing last, or do we start our response with the last thing that was asked.


texts:
Hoshea 1:3-5:

"So he went and married Gomer the daughter of Divlayim, and she conceived and bore him a son. HASHEM said to him," Call him Yizre'el; because in only a short time I will punish the house of Yehu for having shed blood at Yizre'el; I will put an end to the kingdom of the house of Yisra'el. When that day comes, I will break the bow of Yisra'el in the Yizre'el Valley."

HASHEM here is saying that He will punish Yehu for the bloodshed at Yizre'el. But didn't HASHEM Himself order Yehu to kill Achav's dinasty?

Melakhim Bet 9:6-8:

"This is what HASHEM the G-d of Yisra'el says: 'I have anointed you king over the people of HASHEM, over Yisra'el. You will attack the house of Achav your master, so that I can avenge the blood of my servants the prophets and of all the servants of HASHEM, blood shed by Izevel. The entire house of Achav will perish; I will cut off from Achav every male, whether a slave or free in Yisra'el..... "

So why would HASHEM punish Yehu for the bloodshed at Yizre'el if HASHEM Himself is the one who ordered Yehu to do that?


texts: PTIJ: According to Rava, who is the seventh prophetess?

texts:
Megillah 14a states that there were seven prophetesses, and lists them as:

Sarah
Miriam
Deborah
Hannah
Abigail
Huldah
Esther

But Rava in Pesachim 9b asks rhetorically:

And is Huldah a prophetess?

So, if Huldah is not a prophetess, who does Rava believe to be the seventh prophetess?

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


texts: Why only four cups of wine during the seder instead of giving each obligation its own separate cup of wine?

texts:
Chazal instituted that we drink four cups of wine on Pesach night.

The first cup of wine is that of Kadeish. In other words, the first cup of wine we would be drinking anyway to fulfill the normal obligation of Kiddush. Further, if Pesach falls out on Motza'ei Shabbos, this cup is also used for havdalah. During the seder there are mulitple obligations that involve a cup of wine. Why only four cups instead of giving each obligation its own separate cup of wine?

Depending on what you hold about kos shel brachah, perhaps the same question would apply to the third cup.

This question would also apply to any Yom Tov that falls out on Motzaei Shabbos, where Kiddush and Havdalah use the same cup.

(In comparison, if a person has two chiyuvim to bring karbanos, he can't fulfill them with the same animal.)

Possibly relevant is the discussion in Pesachim 115a regarding mitzvos mevatlos zu es zu. Also possibly relevant is the discussion in this question and this one regarding whether the daled kosos are one mitzvah or four separate ones.


texts: What are the earliest sources that support or contradict the view of Sfas Emes and Chiddushei HaRim that each person (or Jew) has a unique mission in the world? Specifically looking for sources pre-Gra.


texts: Do sefardim have to check rice for Hametz nowadays?

texts:
Rav Y. Abadi holds that nowadays, there is no need to check our rice for pieces of Hametz due to the way rice is manufactured.
http://kashrut.org/forum/viewpost.asp?mid=11648&highlight=

Are there any other mainstream Rabbanim who hold simmilar views?


texts: Is the term/idea "inviolate" used in the old testament?

texts:
I was discussing the idea of privacy with my ethics professor, and he mentioned the concept of "inviolate personality". When it came up he was pretty sure the word inviolate either comes from or is used in, an old testament context.

Does anyone know what passage(s) this term may appear in, in tanach? An answer should ideally have the book/chapter/verse where this appears in the tanach, as well as a short explanation of context and why the passage would be translated using the word "inviolate". Alternatively if you are quite certain there are no places where this word could be used in translation, please shortly discuss what you are basing your answer off of (e.g. conjecture, or having won the international bible contest etc...)


texts: I know there are many Jews who work for schools, synagogues, soup kitchens, and other such non-profit organizations that do a community service. Many people also give maaser money to these organizations. If you work for one of these organizations, does it count as maaser to give money to the organization that pays your salary?


texts: RABA (רבה) Bar Rav Shila or RAVA (רבא) Bar Rav Shila?

texts:
On the Talmud (Brachot- ברכות דף ב ע"א) there are a two versions:

  RaVa bar Rav Shila (רבא בר רב שילא)
  RaBa Bar Rav Shila (רבה בר רב שילא)

What is the right version?


texts:
Sometimes I hear people being called up as Yaamod, Ploni ben Ploni Reviyi Chazak.

Most of the time there is something interesting about the Aliya or Oleh. Is there any hard and fast rule when to say Chazak or not?


texts: why is electricity prohibited on shabbos?

texts:
What are the reasons the rabbis prohibited electricity on shabbos?
What are the names for those prohibitions (MiDerabonone and/or MiDeoraisa) ?

Thank you all in advance


texts: Does one have to take a Midrash/Aggadah literally?


texts: Drinking until you are ill on seder night

texts:
The Kitzur Shulchan Aruch (119:10) writes:

  מי שאינו שותה יין כל השנה מפני שמזיק לו, אע"פ כן צריך לדחק את עצמו לשתות ארבע כוסות, כמו שאמרו רבותינו זכרונם לברכה, על ר' יהודה ב"ר אילעי, שהיה שותה ארבע כוסות של פסח, והיה צריך לחגור צדעיו עד שבועות. ומכל מקום יכול למזגו במים, או לשתות יין צמוקים - עין לעיל סימן ו או שישתה מעד [מי דבש] אם הם חמר מדינה

This seemingly implies that although one may get a headache from drinking he should nevertheless drink wine. Does the Kitzur speak about 'Shavuot' figuratively for emphasis? Otherwise, I would imagine that if a person had a migraine for 7 weeks as a result of wine on Pesach he may be exempt?

The Shulchan Aruch (272:10) states that "A person who doesn't drink wine because it damages himself, or he dislikes it, needs to push himself to drink, to fulfil the obligation of the mitzvah of four cups". The Mishna Berura on this says that 'mitztaer' explicitly means a headache and not a bed-ridden ailment.

This seems to be speaking about a person with a predisposition to headaches from red wine. Why is the Torah obligation to drink four cups of wine so strong, in this instance, that you must deliberately place yourself into a situation of tza'ar?


texts: Saying Hashem's name quickly in Hallel on Sukkos

texts:
During Hallel on Sukkos, we shake the lulav during the הודו לה' כי טוב and אנא ה' הושיעה נא.  The standard practice I've seen is the one the Mishna Berurah describes there - one direction per word in הודו and two in אנא, except for Hashem's name.
Of course it's difficult to do that without streching out the words, especially נא.  The result sounds like

Hooooooooooooduuuuuuuuuuuu laHashem kiiiiiiiiiiiiiii tooooooooooooov kiiiiiiiiiiii leooolaaaaaaaaaaam chaaasdoooooooooo
Aaaaaaaaaaaaaaaaaaaaaannaaaaaaaaaaaaaaaaaaa Hashem hooooooshiiiiiiiiaaaaa nnaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaa

The way it sounds always strikes me as odd.  Hashem's name sounds rushed in comparison to all the other words, and (this may be an illusion) chazzanim seem to rush it even more than is unavoidable by not stretching it out.
Would it be more respectful to say Hashem's name more slowly to avoid this effect?  Or, in the opposite direction, are you supposed to do it this way to avoid a hefsek in waving the lulav?  Or does it not matter?


texts:
It says in Kedushin Daf 30:

  תנו רבנן ושננתם שיהו דברי תורה מחודדים בפיך שאם ישאל לך אדם דבר אל
  תגמגם ותאמר לו אלא אמור לו מיד שנאמר אמור אמור לחכמה אחותי את וגו

Chazal are telling us that one should know the Torah in such a way that if someone will ask you a question you should be able to answer them immediately without "stuttering" and trying to figure out or remember the answer (or having to look it up.) This is of course a high level that everyone should strive to reach. My question is, if (for example) Reuvan comes along and asks Shimon a question in Torah and Shimon simply doesn't know the answer. Does Shimon now have a "responsibility" (for a lack of a better word at the moment) to go out and find the answer or to go learn whatever it is in order that next time he should answer immediately.

Many times (in personal experience) you will speak to someone in learning that may or may not have an interest in what you are asking. But it turns out the person doesn't know the answer. They think "that's it" and will move on with their lives after speaking to you. Is Chazal perhaps telling us that "no! One must know/learn everything and if the answer is not known they must go out and learn it in order to answer the second time around. While it would obviously be a good idea to learn what you don't know, perhaps one wouldn't be responsible again in answering right away if in fact they wouldn't learn it.

Again the question boils down to the following. From this Gemorah could one say that if a person is unable to respond accordingly to a question being asked in Torah they then must go out and learn it in order to properly respond the second time around.

(As always provide all sources.)


texts: When and why did the black velvet yarmulke become the standard for some communities?

texts: Ashkenazi yarmulkes from around 200 years ago closely resemble the Yerushalmi style - white knitted with a tassel on top.  Today, the vast majority of Chasidim and Yeshivish Jews seem to wear black velvet yarmulkes, with some notable exceptions.  When and why did this change take place?


texts: Size of words in Siddur; from one blessing to the next in the Amidah

texts:
I have noticed that some siddurim use different font sizes for different berachot in the Amidah. I initially thought that the larger fonts are used for less frequent parts of the Amidah, to assist the reader in reading the less familiar parts (e.g. "atah echad" in shabbat mincha is often in larger font).

However, I have noticed that even the regular Amidah has some parts in larger and some in smaller fonts, in some siddur editions.

Why is this?


texts: can frozen yogurt be OK without storefront certification?

texts:
It's increasingly common for frozen yogurt chains to have their central production plants be certified kosher. Examples include Pinkberry, Red Mango, and Yogurtland.

When this is the case, are there kashrut concerns with eating the frozen yogurt (without any toppings) in an uncertified storefront? (All the ones I can think of seem implausible: that the yogurt might have been heated to yad soledet bo, that kavush might have occurred, or that the franchisee might have adulterated the yogurt.)


texts: Can a man get death penalty for causing a miscarriage?

texts:
According to this article yes:

  And if men struggle with each other and strike a woman with child so
  that she has a miscarriage, yet there is no [further] injury, he shall
  surely be fined as the woman's husband may demand of him; and he shall
  pay as the judges decide. But if there is any [further] injury, then
  you shall appoint as a penalty life for life, eye for eye, tooth for
  tooth, hand for hand, foot for foot, burn for burn, wound for wound,
  bruise for bruise.1

If a man struggles and strikes a woman with child so she has a miscarriage, he is fined.

What about if the child (not the mom, or the other strugglers) is injured or death?

Does that mean "life for life" works here?

NB: This argument is used by "pro-life" Christians to argue that God considers an unborn baby a human being. So causing miscarriage means murder.

I found it quite unlikely that a primitive society can have a law that value an unborn child so highly. Also, I suspect, with the state of medical advance at that time, people would normally expect a baby that "came out" due to a fight prematurely to die.

However, the article argues:

  Yatza is used 1,061 times in the Hebrew Bible. It is never translated
  "miscarriage" in any other case. Why should the Exodus passage be any
  different?

I suppose the Jews should know more. After all, the Torah used to be a working law in ancient Israel. There should have been some records on how it's actually interpreted by their supreme court thingy.

So what's the story?

I want Judaism perspective and actual historical perspective. How was the verse actually interpreted by ancient Jewish judges?


texts: Why does the word milah mean both circumcision and word?

texts:
What is the rabbinic explanation why the word milah means both circumcision and word?

To translate this into Hebrew is quite interesting, it would read like,
Why does the milah milah mean both milah and milah?

It just sounds like there is a deep rabbinic or even mystical meaning why both "circumcision" and "word" emanate from the same Hebrew word.


texts: Mouth of the donkey ("פִי הָאָתוֹן"): how can the Rambam seem to contradict the mishnah in Pirkei Avos?

texts:
NOTE: I heard this question raised in  R' Hershel Schachter's parsha shiur (YUTorah - Balak 5779 from 23:28-24:17)

The Rambam in Moreh Nevuchim 2:42 writes:

  וכן ענין בלעם כולו 'בדרך' ודברי ה'אתון' - הכל 'במראה הנבואה'

  That which happened to Balaam on the way, and the speaking of the donkey, took place in a prophetic vision

However, this would appear to go against the mishnah in Pirkei Avos 5:6 which states:

  עֲשָׂרָה דְבָרִים נִבְרְאוּ בְּעֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת, וְאֵלּוּ הֵן, פִּי הָאָרֶץ, וּפִי הַבְּאֵר, וּפִי
   הָאָתוֹן וכו

  Ten things were created on the eve of the Sabbath at twilight, and these are they: (1) the mouth of the earth, (2) the mouth of the well, (3) the mouth of the donkey

Question:

How can the Rambam (who says that Balaam's donkey talking didn't really happen: rather it was merely a prophetic vision) seem to contradict the mishnah in Pirkei Avos?


texts: Kriyah at time of death when it occurs on Shabbos

texts: When somone is there at Yitzias Neshomah (time of death) there is a requirement to rip Kriyah what happens if this situation occurs on Shabbos? Do you rip Kriyah or do the laws of Shabbos prevent you from doing so?


texts: Why did the sea travelers in Yonah 1 proselytize instead of becoming righteous gentiles?

texts:
We read in Yonah 1 about the men who traveled on a boat with Yonah. When the sea ceased storming we read:

"And the men feared the Lord exceedingly, and they made sacrifices to the Lord and made vows." (Yonah 1:16)

Rashi explains that they promised to convert (Rashi on Yonah 1:16)

Question: Why did they convert instead of becoming righteous gentiles? If Torah does not require everyone to convert why did they?


texts: Why does Yosef use intermediaries to ask Paro for permission to bury Yaakov, when until now he addressed Paro directly?

texts:
Bereishit 50:4, after Yaakov's death and mourning, says that Yosef spoke to Paro's house (בֵּית פַּרְעֹה) and asked them to ask Paro for leave so he could go bury his father.  During the famine and when Yaakov comes to Mitzrayim we see Yosef address Paro directly, as one would expect from someone in his position.

Why the change here?  Perhaps the indirect request is because of something about this specific case (leaving Mitzrayim to bury his father)?  Or perhaps, after the famine and the arrival of his family, Yosef didn't have as elevated a position so he needed to go through intermediaries now?  Why doesn't he ask Paro directly?

Rashi is silent on this.  Someone I study with speculated that after Yosef brought shepherds (who are taboo) to Mitzrayim maybe his relationship with Paro suffered, but he doesn't have a source.


texts:
I was learning the first two chapters of Rambam's Hilchot Megillah v'Chanukah before minchah last Shabbat. In one of the halachot of Ch. 2:9 the Rambam discusses that megillot need not be written on klaf (or gevil) which has been made lishmah.

  וְאֵין הָעוֹר שֶׁלָּהּ צָרִיךְ לְעַבֵּד  לִשְׁמָהּ

I have two questions from this:

Do subsequent poskim hold that a megillah need not have parchment which was made lishmah?
What else does not require parchment which was made lishmah? (handwritten siddurim, sifrei aftarta, et c.)


texts:
When recalling someone who has passed (in a shi'ur or Devar Torah), I have heard many say "Ruaḥ HaShem teniḥenu/ah beGan 'Eden" (רוח ה' תניחנו/ה בגן עדן).

1) What is "Ruaḥ HaShem" (literally, the wind/spirit of G-d)?

2) When and how did this wording originate?


texts:
I'm taking off a 10'th of my weekly income and putting it in a separate Masser account which I later (end of the month) use to pay Tzadukah.
Am I allowed to invest these money in the meantime?

And if so, am I required to give the full profit for Tzadukah or can I just add a 10'th of the profit to the original amount?

We can look at it as if I'm paying Masser once a month. I'm just putting the money weekly on a side. Or perhaps by putting it aside it's already considered Meus Masser and the full profit belongs for Tzadukah.

Furthermore, if I loose money, am I required to add the difference since it was invested with Masser money, or again, I'm only required to pay a 10'th of the closing amount the end of the month?


texts: Are we permitted to trust the shechita of a shochet who doesn't keep kosher?

texts: Suppose an otherwise observant and all around excellent shochet is discovered to eat non-kosher food on a regular basis. (Just taking a random example, he's keeping the non-treibored hindquarters of land animals rather than selling them to non-Jews). Are we permitted to trust his shechita? Or does this knowledge disqualify him from service?


texts:
In Genesis 35 the birth narrative of Benyamin is told where Rachel is traveling on the road from Bethel to Bethlehem (Ephrath) in central Judea.

Later in verse 26 it says that all of Jacob's sons were born in the field of Aram which is present day Syria (Padan-Aram).

How exactly could Benyamin have been born in Padan-Aram if we were just told that he was born in central Judea?


texts: (Why) did Sarah allow herself to be put in a compromising situation

texts: Starting in Genesis 12:13 Avraham and Sarah deceive Pharaoh into thinking that Sarah was not married. It seems from the verses that Avraham and Sarah understood that if Pharaoh thought Sarah was unmarried he would take her as a consort. My question is, given that adultery is one of the seven Noahide laws and one of the 3 transgressions for which one must give up one's life rather than violate, for what reason or by what right did Avraham and Sarah perpetrate this ruse? Shouldn't Sarah, under fear of rape/adultry have disclosed her relationship? And, shouldn't Avraham allowed himself to be killed, or perhaps at least wait until his life was threatened, before putting Sarah in that predicament?


texts: Which of Adam’s sons married which of his daughters?

texts:
According to Rashi to Bereishis 4:1-2, Kayin was born with a twin sister, and Hevel was born with two triplet sisters. As Rashi to Vayikra 20:17 explains, Kayin married his sister in order that the world could be populated.

Which sister(s) did Kayin marry? Did he marry his own twin, or did he marry one of Hevel’s triplets?

Did Hevel marry before he was killed? If yes, which one did he marry? If no, which one was he supposed to?

What about Sheis? Rashi expounds each time את appears in 4:1-2 as a reference to another sister, but no such word appears in either 4:25 or 5:3 regarding his birth (though it does appear in both regarding his name). Since he therefore wasn’t born with a twin, did he marry Kayin’s twin sister or did he marry one of Hevel’s? Or perhaps he married a female descendant of Kayin’s?

These questions are specifically in Rashi’s opinion that Kayin married his twin sister. If there are alternative explanations as to whom each brother married that might possibly fit into Rashi’s opinion, I will only accept such an answer if you can demonstrate that Rashi holds that way as well.


texts: Nowadays we name our children after characters in Tanakh and/or great tzaddikim. In Tanakh why weren't people named after the Avot, the Shevatim, Moshe Rabbeinu, etc?


texts: Exodus Rabbah 1:5 These are the names of the Children of Israel

texts:
Parashat Shemot starts with a list of the names of all who came to Egypt, the Midrash Rabba 1:5 rereads all these names, with a new set of meanings reflecting the upcoming exodus.

Searching for the way it rereads the names i found this:
Exodus Rabbah 1:5: These are the names of the Children of Israel– for the sake of the redemption are they mentioned here. Reuben, as it says-I have surely seen the affliction of my people in Egypt. Shimon, as it says- And God heard their cries, etc (quoting Exodus 3:7).

Could someone please give me the full translation with the other names?


texts: What if the thief gets injured by what he has stolen?

texts:
A thief stole something which injured him.
Is he liable for his own injury?
Let's say it was a stolen gun.
Would the man who loaded the gun bear any responsibility for the thief's injury?


texts: From where do we know that sexual intercourse with a non-jewish woman is forbidden?

texts: From where do we know that a jewish man cannot have sexuel intercourse with a non-jewish woman? What say the Kabbala about this ? Is it related to dark forces, "qelipoth"?


texts: Why does Rashi explain "למאי נפקא מינה" on חולין דף ח ע״א?

texts:
The Bavli, Chulin 8 amud 1:

איבעיא להו ליבן שפוד והכה בו משום שחין נדון או משום מכוה נדון

As explained by Rashi, the g'mara is asking as follows: Suppose someone heated a spit and hit someone with it, hard. You might think the resulting wound is considered a שחין, because a שחין is the result of a blow. On the other hand, you might think it's a מכוה, because a מכוה is the result of the application of a heated object. (These — שחין and מכוה — are categories of wound in the laws of צרעת.) So which is it: שחין or מכוה?
The g'mara immediately counters:

למאי נפקא מינה

And Rashi explains the question:

באיזה דבר חלוק דין מכוה משחין דתיבעי לך
In what matter is the rule of מכוה different from שחין, that you're asking [whether a heated-spit wound is מכוה or שחין]?

I don't understand why Rashi explains this here. There must be hundreds of similar "למאי נפקא מינה" lines throughout the Bavli that have much the same meaning this one does—

In what matter is the rule of … different from … (that you're asking whether/telling that something is one of them)?

— and Rashi doesn't explain the question. (For example, Chulin 87 amud 1, "ליתן לו עשרה זהובים איבעיא להו שכר מצוה או שכר ברכה למאי נפקא מינה"; Shabas 20–21, "שעוה פסולתא דדובשא למאי נפקא מינה".) Why does Rashi explain it here?


texts: Online maps of the Biblical Middle East overlaying the modern ME

texts: Are there any maps online that contain relatively reliable Biblical landmarks, cities, routes, and boundaries overlaying the modern Middle East? I'm particularly interested in the boundaries of the inherited lands and cities of the Israelite tribes.


texts: Is Chochmas Ha'Yad (which I think is the ability/technique of being able to look at a person's palm and be able to figure out about the person through the lines on his palm) a concept that is specific to Judiasm or is it something that many religions/groups/communities believe in?


texts: When does the clock for a husband annulling his wife's vows start?

texts:
A husband can annul his wife's vows that she makes, for a single calendar day after he hears it. This means that if he hears it at night, he has nearly 24 hours until the next sunset; in the morning, only around 12 until sunset, and very little time in the evening. (Rambam Hilchot Nedarim 12:15)

Let's say that it is an hour until sunset, and the husband is quite busy. Someone comes and tells him, "your wife made a vow." Can the husband then say, "don't tell me what it is until after sunset, so that i have another day to decide"?

In other words, does the clock start from when he hears that the vow exists, or is it from when he hears the content of the vow?


texts: I know that one should not wash his clothes during the 9 days, and that one should also not wear "freshly laundered clothes" during this time except on Shabbos.  My question is, what constitutes "freshly laundered clothes"? Is it permissible to do laundry immediately before the 9 days and then wear those clothes during the 9 days?  Thanks all for your help.


texts: Can a witness be compelled to testify?  The Torah says you must testify [Lev. 5:1] but the Talmud says punishment for not doing so can only come from God [Bava Kamma 55b]. You may not want to testify because you don't want to lose valuable work time, or because you are afraid of the consequences (threats of harm, ostracism from litigant or community, loss of livelihood etc.), or simply because you don't want your past probed and your private life dragged in the open for cross-examination, etc.  In civil law, you can be subpoenaed (summoned to court) to testify in court and jailed if you refuse. But what about in halacha?


texts: Why does ויאמר almost never use לאמר, and why does וידבר almost always use לאמר?

texts:
It seems that whenever Tanach says ויאמר, "and he said," it almost never uses the word לאמר, "saying."1

Conversely, whenever Tanach says וידבר, "and he spoke," it almost always uses the word לאמר, "saying."2,3

לאמר is also used by other verbs, but this pattern is striking among these two verbs specifically.

Does anyone comment on this phenomenon, that וידבר is almost always used in conjunction with לאמר, and that ויאמר and לאמר are almost always used exclusively?
Are there any reasons brought as to why this is the case?
(Bonus points!) Is there a general rule brought for why the cases below are exceptions?

1The exceptions seem to be Bereishis 9:8, 21:22, 34:4, 42:37, 43:3, 47:5; Shemos 7:8, 12:1, 31:12, 35:4; Bamidbar 7:4, 15:37, 20:23, 26:1, 27:6, 31:25, 32:25; Devarim 2:2, 9:13; Yehoshua 1:1, 2:2, 3:6, 4:1,15,21, 7:2, 17:17, 22:8; Shoftim 8:9, 20:28; Shmuel 1:7:3, 1:17:26,27, 1:24:10, 2:5:6, 2:17:6; Melachim 1:1:11, 1:13:31, 2:9:12; Yirmiya 26:12,18,  28:11, 32:6; Yonah 3:7; Chagai 1:13; Zechariah 1:14, 2:4, 3:4, 4:6,13; Divrei Hayamim 2:32:12. Yes, I know that seems like a lot, but when there are several thousand instances of ויאמר, a couple dozen of them being combined with לאמר is nothing.

2The exceptions seem to be Bereishis 41:17; Shemos 32:7, 33:1; Vayikra 10:12,19; Bamidbar 18:8, 21:5; Melachim 1:13:7,12, 1:21:6, 2:1:7,9-13,15,16; Yechezkel 40:4,45, 41:22.

3This does not include the times when וידבר does not immediately introduce a quote. Often the passuk uses וידבר...ויאמר, "and he spoke...and he said," as in Vayikra 16:1-2 et. al. Often it says that someone spoke something without providing the quotation, as in Shemos 6:9, וידבר משה כן, "and Moshe spoke thusly," et. al.


texts:
I have been reading up on the sheva mitzvos bnei Noach and the idea that there are 7 laws, but it seems that according to one sense, there must be eight. If not, can a "Noachide" be successful as a Noachide if he only keeps the known 7?

If one can only be "credited" for following them because they are a commandment (as per this, though I don't know how to link to the answer, and the answer doesn't have a clear source), and

if the laws are as stated, not including any rabbinically added ones (as stated here in the first answer, quoting the Mishneh laMelech)

then it seems that an implicit 8th law is the acceptance of the Torah as divine and authoritative and the rabbinical exegesis as valid and applying to the non-Jew (otherwise, how could we end up with lists like this and this and expect them to be listened to in light of the "no rabbinically added ones"?)

Is it possible for someone to reject the torah as divine or the rabbinical framing of the laws as more than just the work of men and still, as he believes in god and in an inherent morality hardwired into humankind which can be codified in those 7 laws, to be a proper Noachide?

Note -- I am not talking about someone who rejects god or is involved in a religion which might be called idolatry as in this, but someone who is a deist, mnonotheist, call it what you will, but rejects the Torah and authority of the rabbis.


texts:
Can one use a neti pot on Yom Kippur?
It is an ayurvedic technique for clearing the sinuses, basically pouring warm salt water through one nostril and out the other.

It doesn't go into your mouth.  But it might go in your throat a bit. It clears the nose to breathe.


texts: Why should we be punished for Adam's sin?

texts:
My kid asked:

I understand that Adam and Eve violated God's command by eating from the tree of knowledge and thus deserved punishment: as described in Genesis, Adam would have to work for his food and Eve would have a long and difficult birthing process.

But we didn't eat from the tree! We shouldn't be punished! Why do we get those punishments?


texts: Is it permitted to shoot an air gun on shabbos?

texts:
Is it ok to shoot an air gun (also known as a "BB gun") to knock over cups on Shabbos?

I can't think of any reason to prohibit it.


texts: What is the conceptual definition of tzniut?

texts:
When the concept of tzniut is discussed it is defined as 'modesty' and used overwhelmingly in regard to sexuality. However we know there are other uses for the term such as from the gemarah (Megillah 13b) which discusses the merit accrued to Rachel, Shaul and Esther because of their tzniut; none of which  involve modesty in relation to clothing or sexuality. Similarly there is a stress on tzniut in the bathroom (brachos 62a/b) even when no one else is around.

Is there a source for a conceptual definition of tzniut that would encompass all the various uses for the term?


texts: Does the Torah use the word טָמְאָה to imply physical defilement anywhere besides sotah?

texts:
In the parsha of sotah (Bamidbar 5:13) the Torah describes the woman who was secluded and had relations with another man as וְנִסְתְּרָ֖ה וְהִ֣יא נִטְמָ֑אָה meaning that she became physically defiled - ie had (extra)marital relations. To my knowledge the term tumah relates specifically to spiritual impurity. I would like to know if the Torah uses this term to describe physical impurity/defilement anywhere else besides by sotah and if not, why the term was used here?

I have seen the commentary of Hizkuni who implies that the term was used because she became ta'meh through semen, however I believe that the gemarah stipulates the woman can become ta'meh (in terms of a sotah) even if there is no g'mar be'ah, therefore I would like to find an alternative answer.