texts: As I understand it, in Judaism the soul waits in gan eden until the messiah comes and the people are resurrected ushering in the era of the  messiah. Will there be marriage in the world to come during this era? Please provide proof from the Talmud or other material.


texts: Toward the end of mincha on Shabas, nusach S'farad and S'faradim say Psalms 36:7, 71:19, and 119:142, in that order. However, nusach Ashk'naz says the same verses in the reverse order: 119:142, 71:19, and 36:7. What's the reason for each order?


texts: What significance or symbolism, if any, is there if a person sees a torah scroll fall to the floor in a dream?


texts:
What should a person try to accomplish on Rosh hashana?

I know yom kipur is about teshuva. but what is the goal of Rosh hashana?

They say that it is the "Head" of the year, which means the root of the entire year, so it must be important; however, the goal is somewhat vague.


texts: What's wrong with being a "Ka'eyleh Jew"?

texts:
Since Pesach is on the horizon I've gotten started learning some of the halachos of Pesach. In the leining for Pesach (from Bamidbar 28:23), we have a command:

תַּעֲשׂוּ, אֶת-אֵלֶּה.
Make an eilleh.

Since the verb תַּעֲשׂוּ is second-person plural, it is obviously referring to the congregation listening to the keriat haTorah. Naturally, in most good shuls, the congregation fulfills this mitzvah by singing the following word, כָּאֵלֶּה (kaeilleh), along with the ba'al keriah. I imagine that this is a very important mitzvah since we read about it all eight days of Pesach.
Yet I have seen that some people appear to look down on the practice of observing this mitzvah deoraita. Interestingly, the person in the thread linked above also appears to disapprove of the rabbinic institutions of singing along with "simcha liartzecha visason li'eyrecha", "bichag hamatzos bichag hasvauous...", and even "tov umaitiv hedoresh lanu" from the Yom Tov shmoneh esrei. *
I would have thought that the person who posted that thread was simply an am haaretz gamur midoraysa except for the fact that even here on Mi Yodeya some apparently frum Jews look down on people who want to fulfill this important mitzvah. Someone even published a book referring to people who do this as nudniks. How can people speak with such disdain about fulfilling what is obviously an important mitzvah
* Though for some reason he doesn't mention singing along with "Avraham yage-e-el" during Shabbos mincha. I thought this was part of the same rabbinic institution. Am I wrong about this?

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


texts: When does one recite the verses preceding and following the recitation of Tehillim

texts:
In most printed Tehillim I've seen there are several verses included that one should say before (Tehillim 95:1–3) and after (Tehillim 14:7 and 37:39–40) completing the recitation of the Tehillim.

Are these verses only recited when completing the entire Book, or also said if one is only reciting a portion of the Tehillim?

For example:

If one starts from the beginning, but does not intend to finish the whole Book, does he:

say only the verses preceding the recitation (since he started, but did not complete the Book)
say neither sets of verses (since they are only recited when intending to, and actually completing the entire Book)
say both the verses preceding and following the recitation (since the verses are not connected to reciting the Whole Book, but reciting Tehillim in General)

what if one recites random chapters (i.e. not starting at the beginning and not concluding at the end), such as when saying the specific chapters when praying for a sick person?
What if one is reciting the entire Book over the course of time (i.e. doing the monthly or weekly cycle). Does he recite the preceding verses before starting the first Chapter, and the following verses when completing the last Chapter (at the end of the week or month)?


texts: Does anyone have the preceding declaration before Tikkun HaKlali?

texts: I know the specific Tehillim to recite for Tikkun HaKlali, but I'm looking for the Hebrew text (with nikkudos) of the declaration before and Reb Noson's prayer that follows the Tehillim. Is this available somewhere online?


texts: What is the definition of "Panim Chadashos" (new "face") with regard to Sheva Brachot?

texts:
Earlier this week I was at a friend's wedding, and I had to leave shortly after the Chupah. That made me wonder: with regards to saying all 7 of the blessings at a "Sheva Brachos" meal, we require a Panim Chadashos ('new face', someone who hasn't partaken in the wedding festivities with the new couple yet). However, how 'new' must the person be?

Possible permutations:

If someone was at the Chupah, but no other part of the wedding (specifically that part, as Sheva Brachos are said under the Chupah too).
Only there for the meal. By a Siyum I know that (at least some opinions) hold that being at the meal alone is enough to be considered 'part of the Siyum'.
You happen to meet the couple somewhere, something as simple as walking down the street. You wish them Mazal Tov (or not, maybe that would affect the rule) and keep walking along.


texts: Why can Sephardic Jews Eat Rice on Passover?

texts: Why can Sephardic Jews eat rice on Passover?  Is this specified in the Torah somewhere?


texts:
Is there a halachic basis for those who loudly protest Chillul Shabbat publicly?
     I heard there are those who justify themselves by saying the Shulchan Aruch clearly states שצריך למחות when there is חילול שבת בפרהסיא.

Firstly, can anyone help me locate this source?

Secondly, if such a Halacha exists, what are the parameters of this Halacha? To what degree must people go out of their way to demonstrate and protest?

Thirdly, at what point does the מחאה- protest become a Chilul Hashem?


texts: Right side or left side of the mechitzah

texts: Within the Orthodox tradition, is there a minhag for the correct side of the mechitzah men and women should sit? Right side of the mechitzah for men, left for women; or left side of the mechitzah for men, and right side for women? Does it matter?


texts:
In relation to paying one's children's Yeshiva tuition, when is one permitted to request a discount etc.?

What is the definition of "oni" (poor person) in this situation?

At what point is the community obligated to donate to cover a person's tuition bill?


texts: What's the story with nezirut Shimshon in hatarat nedarim?

texts:
In the standard text of hatarat nedarim, Artscroll has

  וכל מיני נזירות שקבלתי עלי חוץ מנזירות שמשון

Koren has

  ואפילו נזירות שמשון

There are three types of nezirut (maseches Nazir 1,2): nezirut olam, nezirut Shimshon, and nezirut for a specified time period.  (Nowadays the third one means "for a specified time period or until Mashiach comes, whichever is longer.)

If I had accepted any of these forms of nezirut (something I've never seriously considered and never plan to do, like 99.999% of people) and wanted to maintain it, I would explicitly exclude it myself in the hatara.  I would do the same for any other vow I wanted to maintain.  I assume that someone knowledgeable enough to accept nezirut Shimshon is also knowledgeable enough to change the text on the fly when necessary and not blindly follow the siddur.

Why does the standard text exclude or explicitly include nezirut Shimshon in particular but not the other forms?  And where do the two versions come from?

(Actually, if it was up to me to exclude one of the three and I had to pick one, nezirut Shimshon would be my last choice.  If you accepted a temporary nezirut, annulled it, and then brought the korbanot, you'd potentially be bringing chullin into the azarah, or at least an unnecessary chatat!  Bad idea.  Same if you accepted nezirut olam and then someone died near you.  Apparently the standard text, like most of the siddur, is not Mashiach-proof, since it doesn't exclude any kind of korban vows.)


texts: I understand the question is very general, so any sources discussing an Am Haaretz from around the times of the Achronim to modern day would be very helpful in gaining a clearer picture of what is an Am Haaretz. As always I appreciate any input. Thank You & Be blessed!


texts: May a halachically 'Jewish' Atheist work as a 'Shabbat goy'?

texts:
I am aware that in Judaism, adherents are forbidden from performing many types of work on the Sabbath/Shabbat/Shabbos.

Although it has come to my attention that some consider the employment of a 'Shabbat Goy' to  contradict the laws of Judaism, others contest this (see http://www.chabad.org/library/article_cdo/aid/1140867/jewish/The-Myth-of-the-Shabbos-Goy.htm).

Assuming that a non-Jew may indeed be hired to perform work forbidden for a Jew on Shabbat, would a halachically 'Jewish' Atheist be permitted to do so?


texts: Should one go out of his way to give his wife all the money and gifts she wants?

texts:
In the Garden of Peace, Rabbi Shalom Arush says that a man should give his wife all the money she needs and not worry her about any financial issues you are experiencing.

To me, this seems a bit excessive. What if the wife is selfish and decides to take advantage of her husband?

Is this idea founded in other sources or is it unique to Rabbi Shalom Arush?


texts:
In the Mishnah Berurah (271:3), it says that the word זכור from "זכור את יום השבת לקדשו" of the first Aseres Hadibros, and the word שמור from "שמור את יום השבת לקדשו" of the second Aseres Hadibros were said בדבור אחד ("simultaneously" for lack of a better word). Similarly, we say the same in the Lecha Dodi song in Kabalas Shabbos.

But how can this be? At least according to Rabbi Tanchum bar Chanilai who was told in the name of Shmuel bar Nachum (Bava Kamma 55a), it appears that the first dibros written in the Torah (in Shemos) were written on the first tablets and the second (in Devarim) were written on the second tablets.

So how were they mentioned together?


texts: Does anyone know where I can find online or printed Yom Kippur Ashkenazi slichos for Shachrit Mincha and Musaf during chazarot hashatz?


texts:
Does the practice of 20+ year-old single men not in yeshiva violate halacha? For not getting married at 18 like it is prescribed in Avos? What is the age limit where you can push it off before it becomes a violation?

It says in Shulchan Aruch (EH 1:3) (loose translation) That a person should not stop learning torah to find a wife if he is worried that he will have to work for bread and parnasa. (Source from Fred): Shulchan Aruch (EH 1:3): ומיהו אם עוסק בתורה וטרח בה ומתיירא לישא אשה כדי שלא יטרח במזונו ויתבטל מן התורה מותר להתאחר


texts: sheidim, servant of satan, death on sight, duck feet?

texts: Are sheidim servants of satan? Will you really die if you see it's true form? And do they really have chicken feet?


texts:
Esther 9:26:

עַל־כֵּ֡ן קָֽרְאוּ֩ לַיָּמִ֨ים הָאֵ֤לֶּה פוּרִים֙ עַל־שֵׁ֣ם הַפּ֔וּר

Therefore, these days are called Purim (in plural) after the name of the Pur (lot - in singular).

There seems to be an inconsistency, here. Or, is the Megilla using a singular word to refer to a "collective plural" as we frequently see in Biblical language?

We see, also in Esther 3:7

בַּחֹ֤דֶשׁ הָרִאשׁוֹן֙ הוּא־חֹ֣דֶשׁ נִיסָ֔ן בִּשְׁנַת֙ שְׁתֵּ֣ים עֶשְׂרֵ֔ה לַמֶּ֖לֶךְ אֲחַשְׁוֵר֑וֹשׁ הִפִּ֣יל פּוּר֩ ה֨וּא הַגּוֹרָ֜ל

That the word is in singular. It seems that Haman cast just one lot.

Or, is there something else happening that suggests that he cast more than one? Even if he did, aren't we naming the hoiliday after a specific lot? Why would we name it after any others?


texts: How to make a personal siddur/birchon/bentsher as a wedding present

texts:
I'm looking for a convenient software that allows me to create and design a personal siddur/birchon/bentcher to give as a wedding present. In particular, I would like to have a convenient way to position the text in its right spot, use different Hebrew fonts, add instructions, etc.
Any recommendations?
How do regular publishers do it?
Thanks!


texts: Somebody named "Cohen" who is not a kohen: should he change his name?

texts:
My question has to do with deception, and concerns whether or not a person needs to change his name. (I'm not thinking of a specific person, and don't require a psak).

For the sake of an argument, what happens if a man with the surname of Cohen marries a non-Jewish lady and has a son, who grows up and marries a Jewish lady, also having a boy. This boy is Jewish, since his mother is Jewish, and he has the surname of Cohen, since his father's surname is Cohen, but he is not himself a kohen since his father wasn't one.

In such a situation, would it be considered necessary for him to change his name, lest people mistake him or his subsequent male descendants for kohanim?


texts:
If you had only two options for lunch during the nine days, which would be the 'preferable' choice?

Sushi  (100 % fresh animal flesh, costs around 40 NIS, really really enjoyable and healthy)
A Fast food hamburger (such as from Burger Ranch  ) (Mostly not meat, costs around 9 NIS, (for the same size meal as the sushi) really really enjoyable, completely unhealthy)

To Clarify the intent of the question.  Do we refrain from Meat because of the same reason that we eat meat on Shabbat (ain basar ain simcha)? Or is there some other reason to refrain from meat specifically.  And, is meat simcha even if you don't like it, and is fish ever simcha?


texts: Extrapolating from individual responsa to form a general psak halacha

texts:
R' Tsvi Heber of the Kashruth Council of Canada writes:

  Is it permitted to order whole fruit[34] or drink water in a non-kosher restaurant? If not, can one enter a non-kosher restaurant to use their restroom or sit down at a meeting without eating anything?

  [...]

  Rav Moshe Feinstein zt"l[41] was asked if it is permitted to eat kosher food in a non-kosher dairy restaurant. [Igros Moshe O.C. 2:40; see the final paragraph in the original Hebrew or translation.] His unequivocal response was to [usually] forbid "going into the restaurant to eat even food that is known to be kosher". Some have understood that Rav Moshe intended to prohibit even going into a non-kosher restaurant, perhaps even to use the restroom.[42] [...]

  A careful reading of Rav Moshe's response indicates that he did not forbid entering into the restaurant. Rather, he is addressing a scenario where someone is ordering food from the non-kosher establishment and eating it. In that case, the onlooker would perceive that he was being served [non-kosher] food by the restaurant. It is not clear that Rav Moshe would forbid entering the restaurant or even sitting down to eat one's own food or even pre-packaged food that is served by the restaurant since there is a clear differentiation between your food and the regular non-kosher food. Furthermore, pre-packaged kosher meals have become a popular item in the kosher catering industry. Perhaps this new phenomenon alleviates to concern of maris ayin since it is now well-known that this option is available.

In an article entitled "Keeping Kosher – Eating Out", a disciple of R' Yehuda Herzl Henkin named R' David Sperling adds:

  I heard from Rav Y.H. Henkin, shlitah, that even according to the opinion of Rav Feinstein, one could enter a non-kosher restaurant to use the bathroom.

Hmmm. Rav Feinstein told the hungry querent to normally not even enter non-kosher restaurants. Personally, I suspect that the querent wasn't very religious; maybe Rav Feinstein said this in order to keep the querent away from temptation.

R' Heber is right. Some rabbis seem to understand the responsum's last sentence to be telling the whole world "One normally should not enter a non-kosher restaurant". For example:

R' Yirmiyohu Kaganoff. "Marit Ayin". Sub voce: "Rav Moshe Feinstein rules".
R' Mordechai Frankel. "Insights from the Institute". Kashrus Kurrents. Summer 2009. Sub voce: "It would seem that".

How could these rabbis take a responsum written to an individual and generalize the answer to apply to the whole world? Might they be doing so because they feel it's less risky to be strict? Might it be less effort for them to be strict? Might there be some other reason?

As always, CYLOR.


texts: What was the order of "Shacharit" in the Bet Hamikdash?

texts:
I'm assuming that the majority of the format of the Siddur that we currently have and use did not exist during the time of the 1st Bet Hamikdash. Perhaps, by the 2nd Bet Hamikdash, some items were added. I'm assuming that the only two items from the Siddur that were part of Shachrit were:

Shema
Song of the Day

I'm assuming that these two items "surrounded" the offering of the morning tamid offering. When were these two items said (Levi'im sang the daily song)?

My assumptions may be wrong. If there were any items currently in the Siddur / Shachrit service that were added, please state what they are and when they were said repective to the tamid.


texts: source of the chasidic custom not to say tachnun on yahrzeit

texts:
I attended today a chasidic minyan and they did not say tachnun because it was the yahrzeit of a certain rebbe.

What is the source of this? Shouldn't this be a sad day?


texts: Is "Siman Tov u'Mazal Tov" Halachically problematic?

texts:
Literally translated, this is what is commonly said in the Jewish community, upon hearing very good news (typically life-cycle events as such as engagement, marriage, birth).
"A good sign and a good constellation may it be for us and all of Israel". It is traditionally said in Kiddush Levanah (Blessing of the New Moon).
Hashem just blessed someone with a wonderful event, and our response is to give credit to signs and stars? Rambam explicitly forbids assigning beneficial traits to the stars in Hil. Avodat Kochavim 11:

"אֵיזֶהוּ מְעוֹנֵן אֵלּוּ נוֹתְנֵי עִתִּים שֶׁאוֹמְרִים בְּאִצְטַגְנִינוּת יוֹם פְּלוֹנִי טוֹב יוֹם פְּלוֹנִי רַע יוֹם פְּלוֹנִי רָאוּי לַעֲשׂוֹת בּוֹ מְלָאכָה פְּלוֹנִית שָׁנָה פְּלוֹנִית אוֹ חֹדֶשׁ פְּלוֹנִי רַע לְדָבָר פְּלוֹנִי: "
"Who is an observer of times [which is prohibited]? They that point at times, saying astrologically: "That day is a good one, that day is a bad one; that day is fit to do that particular work, but that year, or that month, is bad for that particular thing."

How did this strange phrase enter our vocabulary, and how is it Halachicly permissible to continue saying it?
NB: In this related question, one answer suggests that "Mazal" means "flow"; which I had never heard, and seems untenable in all other uses of the term (such as "Ein Mazal L'Yisrael")


texts:
I have heard the idea that the halacha (and the boundaries it creates) provide the basic premises with which our worldview and basic (philosophical/conceptual) understanding of the Torah is created. Can someone explain this to me and also tell me if there is anyone who disagrees?

(Sorry if the idea is presented very vaguely here, but I hope people who have heard this idea get what I'm asking about.)

(I have heard this idea related to the book 'Halachic Man' and to Rav Hirsch.


texts:
According to the answers to Would a mermaid be kosher?, the Gemara and poskim apparently believed that mermaids exist, and would not be kosher.

So, if these mermaids and sirens exist, where would they be found? (Please do not tell me ♪ under the sea ♪.)


texts:
What is it to fear The Lord?
How and when do we fear Hashem?

There are many verses in The Torah that talk about fearing the Lord.
What do the Rabbis and the Talmud say about the question? Is there a
general answer to this question?


texts: Why is the binding of Yitzhak the focus of the narrative more so than the attempted offering itself by Avraham?


texts: What happens if a person recieves a free sample of chamets on peasach?


texts: Sources referenced as אר"ח ח"ב and קונדרסים

texts:
I'm reading an article in Encyclopedia Talmudit (Cherem א) and finding it a bit difficult to trace its sources. The ones I'm struggling with are described as below. Can anyone help me with full names and, if possible, where to find them online?

עי' ערוך ע' היסת, שכ"כ בשבועה (ע"ע)
המאורות מו"ק עמ' מט
אר"ח ח"ב עמ' 502
קונדרסים סוף שער ג בד' הרמב"ם


texts:
what are the guidelines as to what is bitul torah b'eichut (quality)? How does one determine what is in this category and what is not? please source

note i am not asking on bitul torah of quantity, whereby a person does not learn at all, but rather on bitul torah in quality, whereby a person learns easy things when he could have learned at a higher level.

how does one balance this with his other duties such as doing chesed (acts of kindness)?

I've seen this concept in many places such as in Rabbi Yechezkel Sarna's commentary on the Mesilat Yesharim ch.2 "So too, the Yetzer Hara girds all his powers to make a man idle from Torah in quantity and even more in quality so that the torah study does not move him to action" (my translation)


texts: Zecher L'Churban - Why a plate at Tenayim and a glass at the Chupah?

texts: When a person gets engaged and married there are various things that we do as a Zecher L'Churban. At the Tenayim (whether done immediately or at the wedding) we break an earthernware plate, at the Chupah we break a glass. Why do we Davka break an earthernware plate at the Tenayim and a glass at the Chupah?


texts: Could Yaakov/Esau Berachot crisis be resolved in a peaceful manner?

texts:
The stories of our forefathers describe a world where conflicts can be generally resolved either by violence, deceit, accident or some heavenly intervention but not through a civilized negotiation and peaceful agreement (probably besides rebuking the shepherds for the wells).

The story of Yitzhok's blessings is not different. I have to tell I didn't see it coming, nothing in the Torah seemingly required that Rivka turns on her husband, Yaakov disobeys and deceits his father etc. I think it would be OK if G-d tells Yitzhak to listen to Rivka just like He told Avraham to listen to Sarah, and they would sit together around the table and split the Blessings in a way that would please everyone.

The bonus part - there would not be any hatred and probably many catastrophes would be spared.

So could that crisis be resolved in a way of דרכי נעם and if not - why?


texts:
I made an (elementary) video on the Jewish Calendar, which goes through the basic principles from beginning to end, and actually uses them to calculate the full calendar for 5780. It came in just under an hour.
I don't mean to advertise (instead of asking a question), but I wonder
a) Does another such course exist?
b) What would be good venues to find people interested in watching such a course?
I could post the link(s) to Google Drive and youtube, but I don't mean to violate the site rules, if there are any. If someone does watch it,
c) How could it be improved?

Here are the links to Google Drive and youtube.

Thanks!


texts: I have heard that some (e.g. Chabad?) have the practice not to say kaddish for one's deceased sister.  Can anybody confirm this?  What might be the reason for this?  I had thought there is an obligation to say kaddish for a sister for 30 days.


texts: Why is the wording "הערים האל" used? (Deut 4:42)

texts:
Devarim 4:42:

  לָנֻס שָׁמָּה רוֹצֵחַ אֲשֶׁר יִרְצַח אֶת רֵעֵהוּ בִּבְלִי דַעַת וְהוּא
  לֹא שֹׂנֵא לוֹ מִתְּמוֹל שִׁלְשׁוֹם וְנָס אֶל אַחַת מִן הֶעָרִים
  הָאֵל וָחָי

  so that a murderer might flee there, he who murders his fellow man
  unintentionally, but did not hate him in time past, that he may flee
  to one of these cities, so that he might live

( Chabad translation )

I'll assume (as Chabad does) that the word "האל" here means "these," and is simply short for "האלה." (we're supported in this by תרגום אונקלוס and תרגום יונתן, who use the word "אלין" for "האל").

Do any commentaries discuss why the word "האל" is used here, instead of the more common "האלה"?


texts:
How would Rapunzel cover her hair after getting married, assuming she's Jewish?

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


texts:
Is it permissible to plant grass during the shmita year?

As this question indicates, there is a machloket regarding planting non-fruit trees during shmita. If grass is like a tree, it would be subject to that (we pasken that it's assur). But if it's not a tree, we might be  more meikel, and allow it (either l'chatchila or at least b'dieved).


texts: Song sung in Hebrew, English, and Russian with words "life is a narrow bridge."

texts:
Disclaimer: This question is not about religion, per se; however, it does have to do with jewish culture.

My rabbi had us sing some song during a few shabbats.

However, I don't remember most of the lyrics. I do recall one phrase: "life is a narrow bridge."

We sang it first in Hebrew, then English and Russian (all three had the same tune).

What is this song called, and where can I find the lyrics in all three languages (preferably with Romanization of Hebrew and Russian)?


texts: Where can I get Aryeh Kaplan’s מורה אור?

texts:
The author Aryeh Kaplan was well known for writing many scholarly English books about Judaism. After his death, several of his unpublished manuscripts were eventually published. One of them was a Hebrew manuscript. This was published under the name Moreh Ohr, מורה אור.

It seems to be out of stock. Any suggestions, where to get it specifically, for purchase. In any country too - Israel, USA etc. online, or scanned in PDF?

p.s.

I’ve contacted quite a few booksellers and the like which I could get my hands on - to no avail. Also, if it is in your possession, consider adding to to Hebrewbooks and the like possibly - Googlebooks doesn’t seem to want to release it to the public.

Look inside, too!


texts: Are there any Yiddish Peruishim on the Parsha?

texts: Are there any Yiddish Perushim on the Parsha? I am aware of the Tzena U'Reana,the Chumash Beis Yehuda which is a Yiddish Translation of Rashi and of the Lubavitcher Rebbe's Sichos written in Yiddish who had some of his Sichos Recorded in Yiddish. Besides for that I am not aware of any others, despite the language of instruction/learning for many of the European Chachamim.


texts: Is a sin only counted if it was committed three times or more?

texts:
According to the Rambam (Teshuvah 3,5):

"בְּשָׁעָה שֶׁשּׁוֹקְלִין עֲוֹנוֹת אָדָם עִם זְכֻיּוֹתָיו אֵין מְחַשְּׁבִין עָלָיו עָוֹן שֶׁחָטָא בּוֹ תְּחִלָּה וְלֹא שֵׁנִי אֶלָּא מִשְּׁלִישִׁי וְאֵילָךְ."
"When the vices and virtues of man are weighed neither the first nor the second time is taken into consideration, but from the third time onward;"

Is this to be taken literally? Does this mean that a person who murdered someone will not be punished for it unless he is doing it for the third time?


texts: I've heard why we put on the talis before tfilin (tadir or maylin bakodesh), but why take it off in the reverse order?


texts: Can a public fast day be used for a Yahrtzeit fast?

texts: Some people have a minhag to fast on a yahrtzeit (see Shulchan Aruch OC 567,7-9). If the day of the yahrtzeit occurs on a public fast day such as 17 Tamuz, can the fasting done then count for the yahrtzeit fasting or does a separate day need to be done for the yahrtzeit?


texts: Is Selichos recited in the house of a mourner during shiva on Asara B'Tevet?

texts: Is Selichot said in the house of an avel during shiva on the 10th of Tevet? Does the mourner lead the Selichos?


texts: Who was רבינו יואל מבונ"א?

texts:
I came across a רבינו יואל מבונ"א quoted by Rosh in his commentary to Kiddushin (4:16). See here. Who is he?

I suspect that he is Rabbeinu Yoel HaLevi, father of Ra'avyah and that בונ"א is what we know today as the city of Bonn in Germany.

Can anyone provide a confirmation or a refutation of my suspicions?


texts: Which published Moreh Nevuchim would you recommend?

texts:
I plan on buying the sefer Moreh Nevuchim in Hebrew, written by the Rambam (only one at this time and it will be my first).

I have seen at least 5 different versions on the bookshelves.

Can you please help me understand the advantages of each, so that I can choose the appropriate edition for my needs?


texts: What age should be a Goy to be spared and how it is determined?

texts:
אִם־לֹא תַשְׁלִים עִמָּךְ וְעָשְׂתָה עִמְּךָ מִלְחָמָה וְצַרְתָּ עָלֶיהָּ׃
  וּנְתָנָהּ ה"א בְּיָדֶךָ וְהִכִּיתָ אֶת־כָּל־זְכוּרָהּ לְפִי־חָרֶב׃
  רַק הַנָּשִׁים וְהַטַּף וְהַבְּהֵמָה וְכֹל אֲשֶׁר יִהְיֶה בָעִיר כָּל־שְׁלָלָהּ תָּבֹז לָךְ וְאָכַלְתָּ אֶת־שְׁלַל אֹיְבֶיךָ אֲשֶׁר נָתַן יְהוָה אֱלֹהֶיךָ לָךְ׃

  If it does not surrender to you, but would join battle with you, you shall lay siege to it; and when the LORD your God delivers it into your hand, you shall put all its males to the sword. You may, however, take as your booty the women, the children, the livestock, and everything in the town—all its spoil—and enjoy the use of the spoil of your enemy, which the LORD your God gives you. (Deut 20.13)

Rashi says: "והטף. אַף טַף שֶׁל זְכָרִים, וּמָה אֲנִי מְקַיֵּם "וְהִכִּיתָ אֶת כָל זְכוּרָהּ"? בַּגְּדוֹלִים:" (See Sifrei Dvorim).

What age is considered Taf (טף - children) to be spared and how is it determined (assuming we don't know their language and they don't have IDs)?


texts: Making a kinyan on hefker items on Shabbat

texts:
Is it possible to take possession (make a kinyan) of items which are hefker (ownerless) on Shabbat?

I know that business transactions are prohibited, but i'm unsure whether this applies to any kinyan, or just where it was owned by someone. I also read that you cannot make something hefker on Shabbat, but nothing about taking something that's hefker.

This came up over a silly idea of making some chametz hefker, and taking possession of it on Shabbat, after Pesach has ended in Israel, and consequently being able to eat the chametz.


texts: PTIJ: I know who Solomon the Wise is but who is Solomon the Good?

texts:
I am given to understand that the traditional acronym at the beginning of letters between rabbis stands for אחר דרישת שלמה הטוב -- after seeking Solomon the Good*.

I would like to know more about this mysterious figure.
 1. Who was he?
 2. How did he get lost?
 3. Why are we looking for him before writing letters?
 4. Why is he not mentioned in the Bible or the Talmud?

*Otzar Roshei Teivos pp.27

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


texts: Should a person observe Rosh Hodesh & say "Kiddush Ha'Aretz" if he lives permanently on the moon?

texts:
This is not meant to be a "Purim Torah" question.

The concept of Rosh Hodesh is based on the orbit of the moon around Earth. But, with the proposal of sending people to live permanently on Mars, I assume that it won't be long before they have people live permanently on the moon.

So, if someone did live permanently on the moon. Things are relative. From that person's viewpoint, Earth looks like the moon's "moon". So, it would like Earth has a "molad". Would you have to observe Rosh Hodesh at the same time and in the same manner as if you would living on Earth?

Similarly, I guess you would call it "Kiddush Ha'Aretz" (or "Adamah?") - would you have to recite that each month?


texts:
Bereishit 3
22  And the LORD God said: 'Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree

Here is a major question I have,in judaisme It´s often said that Angels have no free will.And that Hashem is One and there can´t be multiple parts of Hashem and still be One.
Then who is   "one of us " ?
And the LORD God said: 'Behold, the man is become as one of us,
If these are angels and know good and evil how can one say they have no free will?The Lord said:one of us,and the angels have no free will?
The other options is that there are multiple parts in one Hashem?
(but that is said not to be an option in judaisme)


texts: Is there any precedent to read the first 11 chapters of Genesis as metaphorical?

texts:
I believe this will be related to a similar question about a statement by Rabbi Sacks. Rabbi Jeremy Wieder said in a lecture titled Non Literal Interpretation of Scripture in Jewish Tradition (and elsewhere as I understand it) that based on principles mentioned by the Rambam and Rav Saadia Gaon that, in simple terms, you generally understand the plain meaning of the text except when reason doesn't allow such a literal understanding, provided doing so doesn't violate core principals of Judaism. One example he gives is that while the verse speaks of God creating a rainbow, upon being shown that a rainbow is a natural property of optics and refraction, Rambam reinterpreted it to mean that God simply used a rainbow as a sign.

However, he goes on to say that the whole of the first 11 chapters could be understood to be like a parable, not something that actually happened. (Perhaps for details like halachos based on this portion he would take a modified approach, not sure.) (Also he says it wouldn't be heresy to say the Avos never existed but he would personally be very uneasy about taking it that far. Basically he said the only thing that you must understand as literal was the revelation at Mt. Sinai.)

So my question is, is there any precedent for that position on such a large scale? It's much more than understanding the nature of a rainbow. It seems to go against all of Chazal's commentaries and Jewish tradition from Mt. Sinai to say that the events didn't happen. To be sure, if correct, his approach would basically answer my other question that asks for a reconciliation between science that seems to say human history goes well beyond 6,000 years ago and that it proceeded uninterrupted straight through the Mabul (as well as another detail I didn't ask about that the history of languages shows they developed with no dispersion at a tower 4,000 years ago). But the halachic basis for such a liberal approach seems questionable to me, hence the question.

EDIT: I added a bounty to try to draw more eyes to the answers and get some other people's feedback on them or improved answers so I can get help choosing one for the accepted answer.


texts:
Leaving aside the reasons why someone would change their name. Is there a process that a person needs to go through in doing so?

At what point does the new name-change comes into effect?


texts: PTIJ: What is the proper attire for women in Scotland?

texts:
Jewish law does not allow women to wear men's clothing.
So, do Scottish Jewish women wear pants?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: What is the antidote for a woman's yetzer hara?

texts:
The Gemora in Kiddushin 30b says

  כך הקב"ה אמר להם לישראל בני בראתי יצר הרע ובראתי לו תורה תבלין ואם
  אתם עוסקים בתורה אין אתם נמסרים בידו

  So said Hashem to Israel, "My children, I created the yezter hara and
  I created for it the Torah as an antidote, and if you busy yourself
  with Torah you will not be delivered into its hand"

Are there any sources for how this applies to women?

There seem to be a number of possible directions.

Women have other mitzvos - for instance modesty - that serve as the
antidote for their yetzer hara
Women have much less of a yezter hara and don't need an antidote.
Women have Torah as an antidote, but their involvement in Torah refers specifically to making sure the male members of their household learn Torah, and it is not their own Torah learning.
Women's own Torah learning serves as an antidote.


texts: Why are some words in Tanach read differently than they are written?

texts:
From here:

  The MT [Masoretic Text] includes the kere and ketiv system, in which marginal notes indicate that certain words are to be read differently than they are spelled in the text, or that certain words in the text should not be read at all, or that certain words not in the text should be read there. Various explanations have been suggested for this system. The medieval grammarian and commentator Radak (Rabbi David Kimhi, 1160?-1235?) explained that this system was created because Bible texts were lost during the Babylonian exile and the best scholars died. The later scholars who re-established the text found different readings in the surviving manuscripts and accepted the reading found in the majority of manuscripts, but when they couldn't make up their minds about a reading they indicated both possibilities with these marginal notes.

In the footnotes, it says:

  For Kimhi's view on textual criticism see U. Simon, "Ibn Ezra and Kimhi -- Two Approaches to the Question of the Accuracy of the Masoretic Text," Bar Ilan 6 (1968):191-237.

Where does the Radak say this, and what are the other "Various explanations" about the words that are read differently than they are written?


texts: Washing after the bathroom from a running faucet -- any point?

texts:
After using the bathroom some folks let the water run (without opening and closing the faucet) and pass each hand under the faucet 3 times alternating between the right and left hands. Since there's no cup involved, is this futile?

With a cup you get koach gavra (human power) but with water running, does passing your hands under the water multiple times have any effect?


texts: How to distribute tzedakah percentage wise?

texts:
Are there any detailed recommendations from chachamim how to distribute tzedakah percentage wise (how many percent to pikuach nefesh, Torah insitutions/talmidim, how many to poor people, etc.)?  I'm asking how to divide up the 10% (or up to 20%), not about how much to give total.

There is a lot of information about priorities but I couldn't find exact percentages.


texts: What's the difference between פודה and גאולה?

texts:
We mention in the Siddur (Ashkenaz) each morning

מִמִּצְרַיִם גְּאַלְתָּנוּ ה' אֱלהֵינוּ. וּמִבֵּית עֲבָדִים
פְּדִיתָנוּ.  - You saved us from Mitzrayim and redeemed us from the
house of slavery.

What is the difference between פודה and גאולה?


texts: Going into a Reform synagogue to take a test

texts: In the following question "Orthodox Visits to Other Denomination Sanctuaries" it discusses whether one may go into a Reform or Conservative synagogue for prayer and/or a wedding. Is one allowed to go into a Reform or Conservative synagogue to take a SAT test? Most likely the test is not taking place in the sanctuary.


texts: Source that people are judged based on their inclinations

texts:
Where does the Orchos Tzaddikim say that everyone is judged according to their inclinations, meaning that you could have one person who acts better than a second person but the second person is better if they are going against their inclinations more? In other words, if one person has a tendency to be stingy and another person has a tendency to be kind, even though the person with the tendency to be kind may do more kindness, the one with the tendency to be stingy may be greater if he is going further against his natural tendency to be stingy?

I know this is true, I'm just trying to find the source in Orchos Tzaddikim (or if it isn't there I need to know which classical Mussar Sefer it was in). Thanks.


texts: Esav "kissed" (vayishakheihu) have dots over this word, is there an explanation? Or is it a scribal error?

texts:
In Bereishit 33:4 Esav "kissed" Jacov. In some Torah scrolls the word for kissed (bite) is, "VAYISHAKHEIHU" which has dots over each letter. I have seen some explanations that the dots represent "bite marks" that Esav left on Jacov's neck. Most recently I've been told that the dots over a word are "the scribes erasing dots", meaning the word was there in error. Which explanation is correct?

If the latter is true, how was that word entered into the Torah text originally?


texts: Is unmasking an anonymous author addressed by Halacha?

texts:
If an individual writes a document for public consumption anonymously or pseudonymously and either explicitly or presumably desires to remain anonymous, is there a Halachic issue with publicly unmasking the author, or with publicly assembling information about the author toward the goal of unmasking them?

This activity ("doxing," in Internet slang) is practiced in various Internet forums, and the ethics thereof are a subject of controversy. It's potentially relevant on a forum like this one that values contributions from pseudonymous authors.

If sources address this activity, do they distinguish regarding the nature of the material that was anonymously authored - whether it was Torah, objectionable, controversial, etc.?


texts:
Nossar, the parts of a Korban that are not eaten within the allotted time, must be destroyed.

Was there a bracha on burning nossar?  If so, what is it?  If not, why not?


texts:
There is a view that it is better to avoid studying philosophical works such as the Rambam's guide for the perplexed or the Shaar Yichud from Duties of the Heart. This is based on the idea that Emunah Peshuta is better than chakira (logical investigation).

For example, I asked Rabbi Mordechai Becher about the shaar yichud being controversial and whether it should be learned or not. and he responded: "That view is based on the idea that Emunah Peshuta is better than chakira".

What is emuna peshuta? Does this mean blind faith or simple faith based on something? If the latter, what is this something and if the former how can Judaism ask people to believe blindly?


texts: Can one use a gas grill for both meat and dairy (i.e. pizza)?

texts: Can a meat grill be used to cook dairy, like pizza? If so, what must one do to prepare it for the dairy?


texts:
The song we sing after reading the Megilla on Purim, "Shoshanat Yaakov," concludes with "and may Charvona also be remembered favorably." According to the Megilla (Esther 7:9), all Charvona did was, when Achashverosh was angry at Haman, mention that Haman had made a gallows for hanging Achashverosh's friend Mordechai.

I get that we should appreciate people who do good things, but there are other bit players in the Megillah who did good. What about, for example, Hegai, the attendant who was kind to Esther when she was waiting to meet Achashveirosh (Esther 2:8-9)? Why does Charvona get the honor of being the last person mentioned after we read the Megilla?


texts: If a woman drinks the sotah water and dies is her death considered a suicide since she would have known that drinking would kill her?


texts: Contradiction in the idea of sending spies

texts:
Currently, I'm presented with two views on the purpose of sending spies - some commentators say that the purpose was strictly military (to learn the strategy), and some say to probe the land's resources.

It seems that both contradict the already established premises, by G-d and Moses and make Moses' approval questionable and surely provoke G-d's rage:

If the purpose was strategic, that contradict G-d's promise of "ה' יִלָּחֵם לָכֶם וְאַתֶּם תַּחֲרִישׁוּן" (Ex 14,14). They should have trusted this attitude as it worked already a couple of times. So, seemingly, Moses couldn't favor this idea. (see Malbim, for example, that they were not supposed to touch their enemies at all.)
If the purpose was to probe the quality of the land, that would contradict G-d (and Moses') promise that the land is good. So that way could also be interpreted as mistrust.

How do the interpreters solve those contradictions?


texts: Can a woman lead bentching/birchat hamazon?

texts: Can a woman lead birchat hamazon if there are men that partook in the meal? Can they lead it if the men leave?


texts:
I have toyed with the idea of importing an aspect of Yom Kippur into my everyday life and am constantly looking for (homiletically) a connection which would draw the essence of Yom Kippur into every day life. I think I have found one and am looking for sources which might have made this connection before (and more eloquently than) I have.

One thing which makes Yom Kippur unique is that during it, there are five shmoneh esrei-prayer services (maariv, shacharit, musaf, mincha and ne'ilah) as distinct from weekdays (3 Amidah services) and holidays (4).

However, when one sees the Chazarat Hashatz repetition as a distinct prayer experience, then daily, one experiences 5 prayer services (3 b'Lachash and 2 Chazarat Hashatz, at least as subject of fanciful homily).

Are there any sources which draw together the 5 shmoneh esrei services on Y"K and during every day?


texts: In מה נשתנה, first it says הלילה הזה which is זכר and then it says הלילות which is נקבה. Do any commentators theorize why it switches gender?


texts:
The first pasuk of Ekev, Devarim 7:12:

  וְהָיָ֣ה ׀ עֵ֣קֶב תִּשְׁמְע֗וּן אֵ֤ת הַמִּשְׁפָּטִים֙ הָאֵ֔לֶּה וּשְׁמַרְתֶּ֥ם וַֽעֲשִׂיתֶ֖ם אֹתָ֑ם וְשָׁמַר֩ יְהוָ֨ה אֱלֹהֶ֜יךָ לְךָ֗ אֶֽת־הַבְּרִית֙ וְאֶת־הַחֶ֔סֶד אֲשֶׁ֥ר נִשְׁבַּ֖ע לַֽאֲבֹתֶֽיךָ׃

את has a mahpach and המשפטים has a pashta, which means that המשפטים are more connected to את than האלה.  But in several other places it's the opposite, for example Devarim 31:28:

  הַקְהִ֧ילוּ אֵלַ֛י אֶת־כָּל־זִקְנֵ֥י שִׁבְטֵיכֶ֖ם וְשֹֽׁטְרֵיכֶ֑ם וַֽאֲדַבְּרָ֣ה בְאָזְנֵיהֶ֗ם אֵ֚ת הַדְּבָרִ֣ים הָאֵ֔לֶּה וְאָעִ֣ידָה בָּ֔ם אֶת־הַשָּׁמַ֖יִם וְאֶת־הָאָֽרֶץ

This time את has a yetiv, meaning הדברים are more connected to האלה.  My sense is that the yetiv version is more common than the mahpach pashta one for phrases of the form את ה____ האלה, but maybe I'm wrong.

Why the difference?  I'm having a hard time wrapping my head around what it even means to have a greater or lesser connection to את vs. האלה.


texts: What is the Zohar's explanation of: "And the children struggled together within her"?

texts:
In Parshat Toldot, Rebecca is pregnant with the twins Esau and Jacob and we read:

וַיִּתְרֹֽצֲצ֤וּ הַבָּנִים֙ בְּקִרְבָּ֔הּ -- And the children struggled together within her. [Genesis 25:22].

There are many interpretations of this line, but I don't understand this one from the Zohar:

Why did they struggle? Because the Evil Inclination was abolished from the heart. [Zohar 1:140b]

What does it mean?


texts: If one skipped והוא רחום and the extra paragraphs in Tachanun on Monday and Thursday should he go back to say them if he finished Tachanun or even the rest of Davening?


texts:
According to Rashi, quoting Chazal, the mitzvah of Parah Adumah was given at Marah and was included in the ספר הברית that Moshe wrote before Matan Torah.
In the Torah as it was eventually given, it's only explicitly mentioned later, in Chukas.  The pesukim say that the mitzvah is supposed to be done by Elazar, and the Sifri, quoted by Rashi, says that this was in his role as Segan. (The parallel Gemara in Yoma does not say that part explicitly.)
At Marah and at Matan Torah, Nadav and Avihu were still alive, and Nadav, as the senior son, was presumably the Segan.  Did the original version of the text, as taught by Moshe and as written in the ספר הברית, say ונתתם אתה אל נדב הכהן?


texts: Are we obligated to aspire to be Talmidei Chachamim?

texts:
The talmud in general seems to distinguish between different kinds of people in certain kinds of halacha. For example, Bava Metzia 23b tells us that a rabbi is allowed to lie for three things, implying a distinction in standards of truthfulness, even if the direction is ambiguous.

Though it is clear that everyone has an obligation to learn, is there a corresponding obligation to aspire to become a rabbi?

This question is based on two assumptions:

That the Talmud uses the words talmid chacham, Rabbi, and disciple interchangeably for these halachic distinctions.
That being held to a different halachic standard is an indication of superiority, and that we are encouraged to be the best we can be.


texts:
According to this question, Maasar Sheni cannot be redeemed using paper money. That certainly seems to be the common assumption, but is that discussed anywhere? Is paper money the same as banknotes, when the money is not used to be traded in for precious metals at the bank anymore?

In what other areas of halakha is our modern from of currency not considered money? Can one use it for Kiddushin (as money, not hanaah/shaveh kesef)? For kinyan kesef (to acquire land)?

What's the reason why or why not paper money, which isn't backed by silver or gold, would be or would not be considered money?


texts: When a non-Jew converts to Judaism he/she usually changes their name to a Jewish name, so Why didn't Onkelus change his name upon becoming  a Ger?


texts: Where was the son of the Israelite supposed to go?

texts: At the end of Parashat Emor is the story of the “son of the Israelite” who blasphemied HaShem’s name because HaShem returned His judgement to Moshe that the man did not have a right to set up camp with the tribe of Dan, as he would wish, since his father was an Egyptian. Where, then, was he supposed to set up camp, and why?


texts: Inspired by this comment here what information do we have on Naomi's father (from Megillas Rus)? Apparently  his name was Avi-Naomi but was that his real name before Naomi was born? Who was his father?


texts: What are the various opinions regarding the efficacy of the magician's in the Exodus story?


texts: Are there any limitations for an inclusion blessing?

texts:
There is a rule that if you are eating multiple items that are in the same blessing category (e.g. shehakol) then you only say one blessing and have in mind the other items.

Does this inclusion have an expiration?

For example you are having ice cream and have in mind to have tea right after when you recite the shehakol blessing how much time after the ice cream can you have the tea without an additional blessing?

On a relates note, does the tea need to be already prepared (i.e. not in front of you) at the time of the blessing or can you make it after finishing the ice cream?


texts: Why do unfinished wooden utensils have a different law than unfinished metal utensils?

texts:
In Keilim 12:8, we see that unfinished wooden utensils with a receptacle are susceptible to tumah, except those woods whose properties make the utensil unusable.

... כל גולמי כלי עץ טמאין, חוץ משל אשכרוע. רבי יהודה אומר, אף גרופייות של זית, טהורה, עד שתישלק.
... All unfinished wooden vessels also are susceptible to impurity, excepting those made of boxwood. Rabbi Judah says: one made of an olive-tree branch is also clean unless it was first heated.

However, in Keilim 12:6, we have a disagreement as to whether unfinished metal utensils are susceptible to tumah.

ארבעה דברים רבן גמליאל מטמא, וחכמים מטהרין... וגולמי כלי מתכות...
There are four things which Rabban Gamliel says are susceptible to impurity, and the sages say are not susceptible to impurity: ... and metal vessels which are still unfinished ...

Although Rabban Gamliel's opinion in 12:6 works well with 12:8, the sages' opinion does not. What are ways that commentators have tried to resolve this?


texts: For whatever reason, I was unable to put on tefillin while davening shacharit this morning.  However, I have access to tefillin now, and the sun has not yet set.  After I put on the tefillin, what should I do before I take them off?  Consider both the case where I have and have not yet davened mincha.


texts:
IIRC, Sarah was completely rejuvenated in order to give birth to Itzhak, but I don't remember that G-d took it back after he was born.

Apparently, Avraham was eager to have more kids in his old age.

Why Sarah didn't have more kids with Avraham?


texts: How to reconcile a sod the conflicts with the peshat?

texts:
We have a tradition that the Torah can be learned with four methods: pshat, remez, derush and sod.

It is also known that the pshat (simple meaning) holds true. If so, how then can it be reconciled when the sod (mystical interpretation) is the complete opposite of the pshat?

Is the reconciliation different for each and every case or is there a general rule that one can follow.

For Example:

In parshat Veyeshev the brothers bring the coat of yosef to their father Yaakov who says, "[It is] my son's coat; a wild beast has devoured him; Joseph has surely been torn up."

The simple peshat being that Yaakov realized that yosef has been killed. I don't have the exact sources but according to a recent lecture by Rabbi Eli Mansour (http://www.learntorah.com/lt-shiur-details.aspx?id=9015) Yaakov did indeed know that yosef was alive.


texts: Is it permissible to bring back extinct species?

texts:
Is it allowed according to halacha to bring back extinct species? The technology is on its way, and i have seen some discussion in non-Jewish contexts about the ethics of it, and how we might be "playing God".

On the one hand, God originally created these animals. If they went extinct, especially caused by humans, shouldn't we try and fix it? On the other hand, Hashem made the animals go extinct, and we shouldn't mess with that. But back to the first side, if He's giving us the technology, maybe we should use it.

Is this discussed by any contemporary sources, in either a halachic or hashkafic context? If so, is it allowed or not? And, if it is allowed, does it apply only to animals whose extinction was caused by humans (such as a dodo bird), or also things we had nothing to do with (wooly mammoths, dinosaurs)?


texts: "A time to act for Hashem" and doing whatever you want

texts:
Who under what circumstances has the right to declare that a violation of halacha is in order because "it is a time to act for Hashem"?

I have by now a few times seen this posuk from Tehillim used as justification for changing the halacha, i.e., by rabbis. I have also seen individuals -- even simple Jews -- use it to justify their actions.

It would seem to me that only a navi or an exceptionally qualified rabbi (if not rabbinate) is in a position to use this heter to stretch the halacha. But I don't know. Exactly who is allowed to use it, under what circumstances, and to what extent? Is there ever any justification for an individual, learned or not, to use this excuse based on his own judgment?


texts: PTIJ: Halachos of illegal immigrants/aliens

texts:
Based on the consequences of alien fires (unsanctioned strange fires which weren't given permission) that Nadav and Avihu brought (Parshas Shemini, Leviticus 10:1), what is the Torah's perspective on illegal immigration (illegal aliens)? And would this exclude a Ger Toshav?

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


texts: Aside from the fact that Poskim debate whether women should/shouldn't learn Torah. Can a niddah Learn torah Via (Shuir, Reading, Looking In)?


texts: PTIJ: How could Proverbs say that there's no such thing as a woman of valor?

texts:
As Proverbs 31:10 says:

?!אֵשֶׁת-חַיִל? מִי יִמְצָא
A woman of valor? Can such a thing really be found?!

Clearly, the implication of the pasuk is that there is no such thing as a woman of valor. Yet, we know this to not be true. There are plenty of valorous women in Tanakh. Take Devorah, for example. So what does the pasuk mean when it implies that there is no such thing?

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


texts:
Bamidbar 15:38

דבר אל-בני ישראל ואמרת אלהם ועשו להם ציצת על-כנפי בגדיהם לדרתם
Speak to Bnei Yisrael and say to them, "Eisav is to them tzitzit on the corners of their garments, throughout their generations."

Why is Eisav like tzitzit?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: Source in Hazal for holding sisith during qiryath shema`?

texts:
Is there a source in Hazal specifically for grasping the (front) two ssissith during the recitation of the shema`?

If not, where does it stem from and what is the purpose?

Thanks. Kol tuv.


texts: To the best of my knowledge the majority of people that wear Rabeinu Tam Tefilin put it on without a Bracha at some later point in Tefila or after Tefila. Based on this I was wondering is there any source that discusses what Rabeinu Tam did? Did he wear Rabeinu Tam Tefilin exclusively? Did he also wear Rashi Tefilin? What order did he wear them in and on which did Rabeinu Tam make a Bracha?


texts: I recently brewed beer in a meat non-Ben-Yomo  pot. Is beer considered a davar charif rendering my beer impermissible to be consumed with dairy? Would it depend on how much hops were used? Are only sharp things (garlic, onions, etc.) davar charif, or also very bitter things (lemons, hops, etc.)?


texts: Does consuming raw meat make one Fleishigs?

texts:
If one is making meat, and while the meat is still raw licks his/her fingers, does s/he become Fleishigs (to wait the appropriate amount of time before eating dairy)?

Essentially if we boil (excuse the pun) the question down a bit more, does inedible meat or chicken make one Fleishigs?

(for purposes of this question, I suppose we should disregard the potential volume aspects)


texts: What do you do if you forgot to turn off the refrigerator light before Shabbat?

texts:
The first time you open a fridge on Shabbat, you notice the light is on. Your intention is to take out food, not turn on the light. Is closing the fridge a problem? Can I open it again? Is it better to just unscrew the light once rather than turn it on and off each time you open and close the fridge the rest of Shabbat?

(Of course, CYLOR.)


texts: Why do we have different aliyot for the same section of the Torah?

texts: We lane (read) the same section for the first Yom Tov of Sukkot and the second day of Pesach. I've noticed, however, that even though שלישי is in the same place, לוי isn't. Why would this be?


texts:
If one makes havdallah "after" Shabbos (i.e. they make it on Sunday or later) is there any reason to wear Shabbos clothing when making havdallah?

(I have no reason to think one should wear, just asking to find out if this is discussed or mentioned anywhere that havdallah should be made specifically while wearing Shabbos clothes.)


texts: At what temperature is a food Boleya in the utensil

texts: Say I have a pot that I used for beef soup. Then an hour later I forgot I used the pot for meat and I decide to make soup with cheese. I throw the cheese in it and put it on the fire. About 5 seconds later I remember I used it for meat. What is the Halacha, does the pot need to be kashered, and what is the Halacha regarding the cheese.


texts: Does anyone attribute the copper snake to a mythbuster scheme?

texts:
We are familiar with the copper snake in chapter 21 of Parshas Chukkas used to remedy the Bnei Yisrael when bitten by the snakes sent to punish them.

Recently I was made aware of a Greek mythological figure named Asclepious who was a healer with a snake on a stick from where this symbol has become popular in the American medical field, see https://history.stackexchange.com/questions/19125/why-is-the-snake-or-asp-the-primary-logo-of-medicinal-organisations/19126?noredirect=1#comment49549_19126

In one of the comments to my assumed wrong answer, someone suggests a common source myth for both the Torah and the Greeks.

There have been many ideas raised where certain stories in the Torah were specifically chosen so as to eradicate the belief in these ideas from the minds of the people, and prove that Hashem is running the world. The a Malbim has quite a few of these ideas in the geneology listed in Bereishis. Chaim Navon says the Taninim mentioned in Bereishis were also to combat the ancient belief that the world was created by a giant serpent.

Does anyone say that Hashem chose this snake on a stick symbol, what was perhaps a common healing occult artifact to prove that He is the only healer, not any other being with a snake on a stick?


texts:
How would we know if we "dreamed" of Hashem talking to us, but were actually getting Nevuah?
Even Shmuel was confused the first time...in fact, he also lived in a  time when Nevuah had been withheld for a while, like ours.

Shmuel 1, Chapter 3:

א. וְהַנַּעַר שְׁמוּאֵל מְשָׁרֵת אֶת יְהֹוָה לִפְנֵי עֵלִי וּדְבַר יְהֹוָה הָיָה יָקָר בַּיָּמִים הָהֵם אֵין חָזוֹן נִפְרָץ:
ב. וַיְהִי בַּיּוֹם הַהוּא וְעֵלִי שֹׁכֵב בִּמְקוֹמוֹ וְעֵינָיו הֵחֵלּוּ כֵהוֹת לֹא יוּכַל לִרְאוֹת:
    ג. וְנֵר אֱלֹהִים טֶרֶם יִכְבֶּה וּשְׁמוּאֵל שֹׁכֵב בְּהֵיכַל יְהֹוָה אֲשֶׁר שָׁם אֲרוֹן אֱלֹהִים:
    ד. וַיִּקְרָא יְהֹוָה אֶל שְׁמוּאֵל וַיֹּאמֶר הִנֵּנִי:
        ה. וַיָּרָץ אֶל עֵלִי וַיֹּאמֶר הִנְּנִי כִּי קָרָאתָ לִּי וַיֹּאמֶר לֹא קָרָאתִי שׁוּב שְׁכָב וַיֵּלֶךְ וַיִּשְׁכָּב:
    ו. וַיֹּסֶף יְהֹוָה קְרֹא עוֹד שְׁמוּאֵל וַיָּקָם שְׁמוּאֵל וַיֵּלֶךְ אֶל עֵלִי וַיֹּאמֶר הִנְנִי כִּי קָרָאתָ לִי וַיֹּאמֶר לֹא קָרָאתִי בְנִי שׁוּב שְׁכָב:
        ז. וּשְׁמוּאֵל טֶרֶם יָדַע אֶת יְהֹוָה וְטֶרֶם יִגָּלֶה אֵלָיו דְּבַר יְהֹוָה:
        ח. וַיֹּסֶף יְהֹוָה קְרֹא שְׁמוּאֵל בַּשְּׁלִישִׁת וַיָּקָם וַיֵּלֶךְ אֶל עֵלִי וַיֹּאמֶר הִנְנִי כִּי קָרָאתָ לִי וַיָּבֶן עֵלִי כִּי יְהֹוָה קֹרֵא לַנָּעַר:
    ט. וַיֹּאמֶר עֵלִי לִשְׁמוּאֵל לֵךְ שְׁכָב וְהָיָה אִם יִקְרָא אֵלֶיךָ וְאָמַרְתָּ דַּבֵּר יְהֹוָה כִּי שֹׁמֵעַ עַבְדֶּךָ וַיֵּלֶךְ שְׁמוּאֵל וַיִּשְׁכַּב בִּמְקוֹמוֹ:


texts: Anti-altering measures of the Oral Torah

texts:
The Oral Torah was [presumably] forbidden to be written down.
The Gemmorah clearly shows that even in a span of 100 years there were huge differences in recalling the Mishnaic formulas. For example "מצוות הבן על האב / מצוות האב על הבן" (Kiddushin), "כסף קונה את הזהב / זהב קונה את הכסף" (B"M)

What measures did Moses and the following leaders take to ensure the Mishnayot will not be altered for thousands of years (or at least until they will eventually be written down)?


texts: Would it be Lashon Hara to say something bad about a business? For example, saying a certain school is bad or a restaurant serves bad food. Would this be considered speaking Lashon Hara?


texts: In Nishmas, what is “and sustained us in plenty” doing amongst times of trouble?

texts:
In Nishmas said on Shabbos and Yom Tov mornings we say, “you redeemed us from Egypt and delivered us from the house of bondage; you fed us in famine” (all describing times of trouble) “and sustained us in plenty” (not normally thought of as a time of trouble), “you delivered us from the sword saved us from the plague and spared us from serious and lasting illness” (more trouble).

What is “and sustained us in plenty” doing there?


texts:
I've read in several places that one must bring in Yom Kippur before dark, just as we do for Shabbos. The time listed as the beginning of Yom Kippur (e.g. MyZmanim) seems to be 18 minutes before sunset (as is the custom for Shabbos).

That being the case, is one permitted to wait until past that time, and "go into the 18 minutes," before bringing in Yom Kippur as long as you bring in Yom Kippur within the 18 minutes (i.e., before sunset)?


texts: In Tehillim 121, David says of Hashem "הִנֵּה לֹא-יָנוּם, וְלֹא יִישָׁן שׁוֹמֵר, יִשְׂרָאֵל." At first glance, this appears redundant, נום means slumber and שנה means sleep. What is the difference between נום and שנה as they are used in Tehillim?


texts:
Years ago, during 60's and 70's OU certified the use of peanut oil, corn oil and seeds. Miller's kimmel muenster (muenster with caraway seeds) was OU certified. I also believe that sesame candies were certified as well.

At one time, legume derivatives (oils) and seeds were not considered kitniyot for Ashkenazim. AT some point, this rule has changed.

If someone is observing kitniyot rules on Pesach, but followed the minhag based on these previous rulings for many years, can he follow these rulings now as well? Can his children or spouse follow his minhag as being the household minhag, as well?


texts: What is the etymology of the yiddish term "kimpeturin," which refers to a woman who is recovering after childbirth?


texts: May one drink Diet Coke owned by a Jew and not sold over Pesach?

texts: If someone works for a firm owned by a Jew who presumably does not sell the chametz, as he is totally secular, may one drink Diet Coke from that fridge?


texts:
There is talk in the scientific community of a manned Mars mission: sending an elderly couple to slingshot past Mars and return to Earth as a trial mission, toward eventual other missions that will land there in the future. The mission would last around 300 days.

What would be the halachic challenges that the couple could face on a day-to-day basis? (This question doesn't ask whether space exploration/travel is halachically desirable.)


texts: Where can I find responses to biblical criticism?

texts:
Where can I find well documented source material by strictly orthodox Rabbis or scholars which directly address most (or all) of the major themes of academic biblical criticism such as, but not limited to:

the documentary hypothesis
Entire torah (+/- last 8 verses) was not given at Sinai
the torah we have today is/ is not the exact replica of that which was given by God


texts: Are two different color apples valid Mishloach Manos?

texts: Are two different color apples considered to be different minim for the purposes of Mishloach Manos? They do taste different from each other.


texts:
Generally one prays Arvit before Chatzot HaLayla; Also, one can say Birkot HaShachar as soon as right after Chatzot HaLayla (as far as I understand).

I came across a "logical hole" that I can't find an answer anywhere:

What if someone goes to sleep before it's possible to say Arvit and wakes up after Chatzot HaLayla but before Halot HaShachar, not just wakes up but wakes up for "his new day".

Should this someone:
a) Say Birkot HaShachar (washing hands etc as in normal mornings) first and then Arvit or:
b) Rely on the "previous day" Birkot HaShachar and wash hands without a bracha and just say Arvit?

What would be the reasoning for either a or b?

This very specific situation can happen (it happened to me a few times) and I can't find the reasoning for either a or b anywhere...


texts: May a Jewish baby nurse from a non-Jewish woman?

texts:
Does halacha allow letting a Jewish baby nurse from a non-Jewish woman (assuming Jewish wet nurses are available)?

The Gemara says that Baby Moses refused to nurse from a non-Jewish woman, saying, "Shall a mouth that will speak with the Divine Presence nurse impure milk?" [Sotah 12b]  Does this teaching apply only to those destined to speak to God face-to-face, or to everyone?

(This is not really a chalav Yisrael issue.  But on the other hand, the Ramban says, "You are what you eat.")


texts:
I have heard different theories about kosher foods, such as

They sacrifice animal in a proper way
They recite God's name when sacrificing the animal
They only eat the front limbs of animals. The rear limbs are not kosher.

What is really kosher food that is meat? I am asking this question with respect to animal meat only.


texts: Are there any sources that prohibit childhood vaccinations?

texts:
The consequences of depressed childhood vaccination rates in some American communities, in the form of a building measles outbreak, have been in the news lately.

All public schools and most private schools in the United States require children who will attend (and who are medically able to receive vaccinations) to have had standard childhood vaccinations. In most states, however, parents are allowed to get around this requirement by claiming a "religious or philosophical exemption."

I am wondering whether there are any grounds for a "religious exemption" based on traditional Judaism. Such grounds would consist of a Jewish authority that prohibits childhood vaccination. A source that merely says, for example, that it's not halachically required would have no bearing on whether parents can legally claim exemption from state law based on their adherence to Judaism, since adherence to such a source wouldn't contradict compliance with the law.

Are there any authoritative1 halachic sources that prohibit standard childhood vaccinations, such as MMR?

I am not asking for any of the following:

Sources that permit, encourage, or require vaccination
Sources that permit non-vaccination
Reasoning without basis in explicitly on-point sources

Of course, consult your rabbi before doing anything based on what you read here, and consult your doctor before making any medical decisions.

1. Define this word however you see fit, but the more authoritative the source in my eyes, the more likely I am to up-vote the answer.


texts:
Would someone with Jewish heritage from a distant foremother on their maternal grandfather's side be considered Zera Yisrael?

In other words, does the person fit the definition of Zera Yisrael since their status as a Jewish person is in doubt, but it is acknowledged that they have Jewish ancestors?


texts: Additional Oral Law classification systems?

texts:
This question is a follow-up to the "no-form-for-the-oral-law" question.

These are the systems of organizing the total Oral Law (as opposed to Mitzvos Classification systems) that are known to me:

By weekly Parashah (like Midrash Rabbah), Posuk by Posuk, all sayings around that Posuk
The 6 Sdarim and the 60 (or more) Tractates - Mishnah by Misnah.
Rambam's 14 books of Mishnah Torah, based on the 613 Mitzvos but covering practically all the issues discussed in the Talmud.
Books covering the 613 Mitzvahs only (Chinuch, Sma"G)
Partial law - only potentially observable Halochos in these times: the 4 Turim and Shu"A and Kitzurey Shu"A

Are there additional systems of organizing the Halochos of the Oral Law? Are there any contemporary research or proposals?


texts: What is the basis for eating in someone's house without a kashrut certificate?

texts:
No one asks for a kashrut certificate to eat in someone's house; they just make a rough  judgement based on the host's reputation (the way they dress or behave, the circles they move in, etc.). That level of laxity would not be allowed in any other kashrut-related decision.

I had the funny idea for Hasgacha Pratit, a kashrut certification organization for  private homes -- Don't even think of taking that seriously! But if you do, cut me in :-)

It is not just a matter of trust. You might ask your host "Do you keep kosher?" And the host might honestly say "Yes." Some Jews sincerely think that not having pork and shrimp in the house is enough for one to "keep kosher". Some follow ingredient labels and don't require hashgochas. Some Jews rely on hashgochas that other Jews reject.

You might have the chutzpah to pry a little, but lemayseh, few guests quiz their host on the details -- certainly not on the level they would demand for any other source of food. Usually, if the guest "acts frum", that's enough.

So: Why do people treat kashrut in other people's homes so leniently?

Edit:
Apparently it is more common than I believed for guests to query their  hosts "What hashgochas do you accept? You do separate milk and meat dishes,  right?", "Do you use meat-based gelatin?", etc.

I still think that such questions are not as widespread as one might think, and that general guests rely on vague impressions given by the clothing the host wears or the shul  they belong to, but that goes a long way towards an answer.


texts: Why do some people have the custom to wind the Tefillin-Shel-Yad towards themselves, while others wind it away from themselves? What is the reason behind these two customs, and which sects of Judaism generally follow which method?


texts: 100% Polyester or Silk suits requiring checking

texts:
According to the Shaatnez testers of America

  Suits and Sport jackets, (Men's/Boy's): Require testing even 100% polyester and 100% silk suits.

Why so? Isn't there a simple Sefek Sefeka? Safek if there is wool, and if there is wool Safek if there is Linen! This is even a Safek Sefeka HaMithapech. Why would they require testing?

(I'm not looking for an answer arguing against the entire practice of checking for Shaatnez)


texts:
Chagigah 3:8:

כָּל הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ, טְעוּנִין טְבִילָה, חוּץ מִמִּזְבַּח הַזָּהָב וּמִזְבַּח הַנְּחֹשֶׁת, מִפְּנֵי שֶׁהֵן כַּקַּרְקַע, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, מִפְּנֵי שֶׁהֵן מְצֻפִּין:
All the utensils that were in the veins hamikdash need immersion (after a regel, because of the amei ha’aretz that touched them), except for the golden mizbeach and the copper mizbeach, because they are connected to the ground, according to rabbi Eliezer. The Chachamim say, because they are coated (in metal).

Why did the Chachamim feel the need to add their own reason why we don’t immerse the mizbe’ach? What does it teach us?
Why does the metal coating affect the status of the mizbe’ach, according to the Chachamim?


texts: Birkat kohanim at shacharit and ne'ilah of Yom Kippur

texts:
Rema Orach Chayyim 128:44 notes that some Ashkenazi communities recite birkat kohanim at ne'ilah of Yom Kippur, and some even at shacharit.

Every Ashkenazi synagogue (outside of Israel) that I've attended on Yom Kippur has only recited birkat kohanim at musaf.

Are there any extant Ashkenazi communities in chutz la'aretz that still recite birkat kohanim at shacharit or ne'ilah of Yom Kippur?


texts: Are professor Daniel Boyarin's writings about the messiah supported in traditional Jewish sources?

texts:
I bought and read the Italian edition of the book “The Jewish Gospels.The story of the Jewish Christ”, written by Daniel Boyarin, a professor of Talmudic culture at the University of Berkeley. I was struck by the fact that Boyarin, while claiming to be an orthodox Jew, argues that the figure of "one like a son of man" mentioned in Daniel's book has been interpreted in ancient Jewish exegesis, or at least in a significant part of it, as proving the divine nature of the Messiah, who would be subordinate to HaShem, but would share his deity to some extent. Therefore, according to Boyarin, the idea of a celestial and divine Messiah incarnate in Jesus the Nazarene would not be out of the Jewish tradition, for many Jews believed in the Messiah as being divine and supernatural. Boyarin also argues that the "servant suffering" of Isaiah 53 represents the Messiah for an authoritative and ancient part of Jewish tradition.

I am a Noah's son and not a Christian, so I do not believe in Christian dogmas. The reading of this book has puzzled me, because, for what I know, the Jewish tradition interprets both Daniel 7 and Isaiah 53 as images of the people of Israel, and not as steps referring to the Messiah; moreover, in the teaching of the Masters of Israel, the Messiah is a human and not divine being, save my mistake. In support of his thesis, Boyarin cites a few textual sources, which, in my ignorance, seem to me to be dubious.

On Daniel 7 as the image of the Divine Messiah, in addition to generally arguing that coming with the clouds of heaven" is a constant characteristic of theophany throughout the Tanakh", Boyarin reports the following passage of the Babylonian Talmud Chagigah 14a:

One passage says: His throne was fiery flames, 16 and another passage says: "Till thrones were places, and one that was ancient of days did sit." 17 - There is no contradiction: one [throne] for Him, and one for David; This is the view of R. Akiba. Said R. Jose the Galilean to him: Akiba, how long will you treat the Divine Presence as profane? 18 Rather, [it must mean], one for justice and one for grace.19 Did he accept [this explanation from him, or Did not he accept it? - Come and hear: One for justice and one for grace; This is the view of R. Akiba.

Boyarin commented on the aforementioned passage: "Whatever is the precise interpretation of this Talmudic passage (which I have long discussed in my other publication), there is no doubt that both rabbis would see in Daniel a theophany. Rabbi Akiva sees you two divine figures in heaven, that of God the Father and that of the king David after his apotheosis. Rabbi Yose the  Galilean disputes him. "

The only other Jewish sources reported by Boyarin on the son of man as the Divine Messiah are quotes from the apocrypha "Early Book of Enoch" and "Fourth Book of Ezra."

Regarding the "servant suffering" of Isaiah 53 interpreted as a step referring to the Messiah, Boyarin mentions the Talmud of Babylon Sanhedrin 98b, where, in relation to the name of the Messiah, it is written: "The Rabbis said: His name is' The leper scholar, 'as it is written, Surely he has borne our griefs, and carried our sorrows; yet we esteemed him a leper, smitten of God, and afflicted.'

Boyarin also speaks of Rabbi Moshe Alshekh, who would write "our rabbis, in unison, accept and affirm that the prophet (Isaiah) is talking about the King Messiah";and of Nachmanide, who claims, according to Boyarin, that according to the midrash and the rabbis of the Talmud, Isaiah 53 speaks from the beginning to the end of the Messiah, even though the great Spanish rabbi does not agree with this interpretation.

Are Boyarin's references correct? Is this a known author in Israel, and what rating does it give him? I am very puzzled about the quality of this publication, which seems to me in contrast to rabbinic teaching.


texts: What does the concept of rehovot hanahar mean?

texts: I have seen the phrase Rehovot HaNahar (wideness of the river) used, often in a kabbalistic context, but am not sure what it symbolizes. The phrase can be found in the shabbos song Kel Mistater (the hidden God). Can someone please explain what exactly this concept means or represents?


texts:
I once heard that when you start raising a child while the child is still under the age of 2, there is less concerns about Yichud later on. I have not found any source for this and was wondering if anyone ever heard of this and from where this is coming from.

I assume that this is based on the following:

  כל המגדל יתום בתוך ביתו מעלה עליו הכתוב כאילו ילדו" (גמ' בסנהדרין דף י"ט ע"ב). משמע שדינו של
  המגדל (מאמץ) כדין יולד. השאלה היא האם זה "כאילו" ילדו, או "ממש" ילדו.
  ונפ"מ לאיסור ייחוד.

There are alot of sources confirming that and some even say that it counts for Pirya Veribya, and many sources explains that "Hamegadel Yusom" does not necessarily have to be someone that don't have a father.

But the "age" is not mentioned anywhere. I can imagine that if you take in a 18 year old boy it won't be considered "raising" him, so it has to be a starting point...

Any help would be much appreciated.


texts: What is the source that says David wrote Psalms / Tehillim while hiding from Saul

texts: I'm trying to find the source of the common tradition that David wrote at least part of Tehillim while on the run from Shaul, but I can't find any sources. Does anyone here know of a source for this idea?


texts: I seek to understand Bamidbar sedra mattos Chapter 31 verse 17. Specifically, the word הֲרֹגוּ is stumping me. It is not the kal impererative masculine plural. The word Hirgoo, הִרְגוּ, appears as the second word in the sentence and is the kal impererative masculine plural. (הֲרֹגוּ is the last word in the sentence.)


texts: Who wrote the glosses that are found in the text of the Nefesh HaChaim?

texts: In the common printed editions of the book Nefesh HaChaim by Chaim of Volozhin there are glosses ("hagahhot") included in the text at several points in smaller letters. Could you tell me who wrote them? My impression is every available edition has them. Here is an example of one in the first chapter: hebrewbooks


texts: Gematrias or Roshei Taivos for the year 5772

texts:
Looking for Gematrios of phrases and/or Roshei Teivos that are appropiate for the year 5772 (by adding up to either 5772 or 772, which is the accepted numerical abbreviation for the year after conventionally leaving out the "thousands placeholder").

For example תהילים: לג. א.
- *ר*ננו *צ*דיקים *ב*יהוה *ל*ישרים *נ*אוה *ת*הלה
- the Roshei taivos of this verse = 772 - which is תשע"ב.


texts: How do Jews reconcile 6 days creation with light from stars 1 billion years ago?

texts:
Possible Duplicate:
  Why the vast difference of opinion about the age of the Universe?

I was surprised my self when I learned that light comes from stars that are millions or billions of light years apart. It seems to be obvious that our universe is pretty old. I suppose.

One explanation is that the word yom in hebrew means era instead of days. Still the Jewish calendar counts from creation. That suggest that you know (or presume to know) the year the world is born.


texts: "Is the market-based distribution of income fair or unfair?"

texts:
This post, by a leading economist, lists the main differences on economic policy between the right and left-leaning economists. On many economic issues, Judaism does not necessarily take a clear position, since the question is more about effective policy than ethics and morality. However, what is the Jewish stance on the last issue mentioned, income distribution:

  Is the market-based distribution of income fair or unfair, and if
  unfair, what should the government do about it?

Does Judaism believe people have a right to keep the money they earn or that there should be greater wealth re-distribution so there's more income equality? Which tax-rate fits better with Jewish tradition, a flat-rate or a progressive tax? How much financial assistance should be given to the poor and to what extent should the government be involved?


texts: How does one tell the difference between Rash"i and Rabbeinu Tam tefillin shel yad from their exteriors?

texts:
This question explains that the extra hair emanating from the tefillin shel rosh of Rabbeinu Tam tefillin is a way to identify the shel rosh of Rabbeinu Tam tefillin vs. Rash'i tefillin.

If 2 tefillin shel yad were next to each other, one Rash"i and the other Rabbeinu Tam, how could one distinguish them from their exteriors, if at all?


texts: Being a light to the nations - what does it mean?

texts:
I'm working on this as my project for a yeshiva program, and I'd like some input

What does the concept actually mean? It's only mentioned briefly in most of our scripture and commentary.

Are there any sources you can use to back up your view?


texts: Is it their conversion date, the Hebrew date on which they were biologically born, or something else? (For questions of halachic age as well as mystical significance)


texts: Opening bottle on Shabbos where it will destroy letters on cap

texts:
One is opening a bottle of relish which has already been opened and closed many times before Shabbos.  When he screws off the cap of the bottle, the letters that are on the cap are destroyed, as the cap is opened at precisely the spot where the letters are.  And when he screws the cap back on, the letters are "recreated" again, which may also be a prohibited form of "writing."

Although it has been written by R' Neustadt here

  Contemporary poskim agree that it is forbidden to open bottle caps
  which are stamped with the date of production, etc., and the letter
  formation will be broken or erased when unscrewing the bottle cap

I believe he is referring to a case where one is opening the bottle for the first time.   Is the case different where the bottle has been opened and closed before, or does it make no difference?


texts: What happens when the neshama has an aliya?

texts:
there is a common practice to learn torah for someone who is deceased 'l'iluy nishmato/a' - to raise her/his soul. There is also a common (american/ashkenazik?) custom for a relative of a deceased person to provide food and drink to others on the yartzeit of the deceased. Before making a blessing on the food and drink (or sometimes after) people will say "the neshama should have an aliya".

I would like to understand the mechanics of what is happening here. presumably the miztvot that are being done accrue some sort of merit for the deceased person. Is this correct?

I also assume that these merits cause the neshama to become closer to God which is what is implied by 'having an aliya'. How is this understood; especially in light of the Rambam's statement that a person's closeness to God is directly proportionate to the person's intellectual grasp of God


texts: Spitting in the eye - Insult or Resolution?

texts:
I apologise if this question is a non-starter but I noticed the following scenario in a couple of sources I came across, and I was intrigued if there was anything more to it.
The two sources which I will delineate shortly, speak of an altercation in which the offended party sought retribution through spitting into the eye of another individual / perpetrator. Interestingly, there is a thread that links them both, and that is they centre around marital strife. Nowadays we would judge such an act with disdain viewing it as being quite a vulgar gesture. Is this something that was simply more widespread in the days of yore and thus more acceptable, or was there a deeper meaning behind the deed that perhaps related to matrimonial discord?

Aharon the peacemaker - Pirkei Avos 1:12 tell us that Aharon was the quintessential peacemaker - He loved peace and pursued it. Rashi there lists some examples of the lengths he went to, one of which was restoring marital harmony. He writes there:

אמר אחד לאשתו: קונם שאין נהנית לי עד שתרק בעינו של כהן גדול. היה אהרן שומע, היה הולך אצל אותה אשה והיה אומר: פלוניתא, חשתי בעיני, ורק שלך רפואה יש בו. תרק לי בעין. והיתה רוקקת.
One would say to his wife: "You won't benefit from me until you spit in the eye of a high priest." Aharon would hear and he would go by the woman and say: "Plonisa - I am worried about my eye and only you have the cure/medicine for it - spit in my eye." And she would spit.

The case of Rabbi Meir - The Yerushalmi Sotah 1:4 relates a story about a woman who regularly attended a shiur by Rabbi Meir. One time on an erev Shabbos, the shiur overran and she returned home to find that the lamps had burned out. The disgruntled husband wouldn't let her in unless she spit in the eye of Rabbi Meir. In a similar scenario to the one above, Rabbi Meir learnt about the situation through ruach hakodesh and made out that he had an eye ailment. To cut a long story short, when the wife approached he asked her if she knew a cure, and advised her to spit seven times in his eye so that she could go back to the husband and say whilst you only asked for me to spit once I spat in fact seven times thereby restoring a sense of peace to the marriage. This story is also brought in Vayikra Rabbah 9:9


texts: If sheva brachot occur at a seudah shlishit which finishes after sunset, is one allowed to drink the wine even though it is prior to making havdala?  If yes, who specifically would be allowed to drink it?  E.g. what about someone who was not the leader or one of the newlyweds, but just wants some for a segula?


texts: Persia will completely annihilate Edom which will cause moshiach to come

texts: I heard that in a passage in the Talmud it says Persia will completely annihilate Edom and the rest of the world which will then spur about moshiach' arrival,  the Yalkut Shimoni (Yeshaya 60:499), records the following amazing but scary prophecy regarding the events that will unfold just prior to the Messianic Era: “Rabbi Yitzchak said: The year in which the King Messiah reveals himself [to all of mankind], all the nations of the world will be fighting with each other. The King of Paras [Persia] will fight with the King of Arabia, and the King of Arabia will go to Aram [Syria] to seek counsel from them. The King of Paras will [attempt to] destroy the entire world, and all the nations of the world will be screaming and confused and falling on their faces, and they will experience pains like those of a woman giving birth. The Jewish people will also be screaming and confused, and will say, ‘To where shall we come and go? To where shall we come and go?’. And G-d will say to them, ‘My children - don’t be afraid - for all that I have done, I only did for your sake. Why are you afraid – the time for your redemption has come!, my question is what weapon of choice will Persia use to bring about this result.


texts: I am planning on upgrading my kitchen but and I was wondering if a double oven could be kosher if 1 oven is just meat and one is just dairy.


texts: Why do Sefaradim skip "Uva LeTziyon" in the house of a mourner?

texts:
This morning I prayed with a Sefaradi minyan in which were a few mourners. After Hazarat HaSha"Tz, they skipped Tahhanun and Uva LeTziyon.

I can imagine a justification for skipping Tahhanun; but, why do we skip Uva LeTziyon in the house of mourner?


texts: I suspect I must do something, but don't want to. Must I check into the halacha?

texts:
I'm sometimes in a situation where, if I do nothing, I'll benefit.  But I suspect Jewish law may actually require me to take action that will prevent the benefit.

I'm not sure if I should ask my rabbi for guidance, or if I should just ignore my conscience.  What halachic considerations should I keep in mind here?

See also Why is it necessary to ask a Rabbi?—but note this.  Most halachic conundrums are about whether doing something is allowed.  Here, my conundrum is about whether doing nothing is allowed.


texts: Why are we so concerned about mistaking meat on Pesach?

texts:
The Shulchan Aruch in siman 469 and 476 lays out the concerns we have that someone might mistake you main course for a real Korban Pesach. This includes not saying 'this meat is for Peasach' and not eating certain foods roasted. Some Achronim there extend these enactments even further, the details of which are not my concern here.

My question is why are we so concerned about mixing up the meat with a real Korban? To put it in perspective, we don't find an concern on Succos or Shvuos that one might think you are eating a Shlamim. So why here?


texts: Is there a problem with saying "for Pete's sake"?

texts:
Is there a halachic issue with invoking the name "Peter," or, as is more commonly used, "oh, for Pete's sake!," which I assume is a reference to Saint Peter. Wikipedia agrees with this conjecture, albeit without a source; see also "Oh, for Pete's sake!" on English.SE

As far as I know, nobody treats Peter as a deity, but he is a saint. Is there an issue with saying "oh, for Pete's sake!," due to his being a saint?


texts: In a city with many shuls, how much loyalty do I owe to the shul of which I am a member?

texts:
In a city with many shuls, in what way should we think about the individual shuls?

a)  They are “service” (no pun intended) providers and I will take the services as they suit me best. Even if I take membership of one or more shuls, that does not limit my use of the other shuls.

b)  Once I become a member of one shul, I have an obligation towards it to organise my life around its timetable to preferably go to its shiurim and other events.

There are obvious advantages of a community: people take an interest for and care for each other; if I am not in shul people will check to see if I am well etc.

The ideal answer would contain some form of source material – if not responsa, at least stories of Gedolim.


texts: I am used to פרעה being pronounced as "Paroh" as it has been for the last few parshot, but I noticed today that in Parshat Bo (Shemot 10:11) it is to be pronounced "Faroh".  What causes this change?  I assume it is a grammatical rule that I don't know.  Is it because of some feature of the previous word: פני?


texts:
Women and writing a Mezuzah
Can a women write a Mezuzah?


texts: What is the stance of Sephardi Poskim on electric shavers?

texts:
In this pdf compilation provided by Koshershaver, it makes the claim that Sephardim cannot shave because

1) Rav Ovadia in Yabia Omer said that a razor that removes more than a stubble is like a razor

2) Rav Yitzhak Yoseph quoted his father saying that people shouldn’t rely on such Heterim

3) Maran said in a shiur on Mossei Shabat Naso 5768 that all electric shavers are assur and fall under the prohibition of shaving ones beard (source is in Yom l’Yom issue 1002, the text in Hebrew is on page 27 in the pdf)

4) Maran’s grandson, Rav Ovadia Yosef Tolidano, said in the name of his grandfather in a teshuva (where?) that heters for shavers should not be relied upon anymore

Based on this evidence, it would seem that many people are seemingly commiting borderline Assur DeOrayta aveirot almost everyday. Is that indeed the case here, and should I stop using electric shavers?

Also in all of the pictures of my male ancestors, they had beards (they trimmed them, but never removed them), and I was taught that you have to follow your minhag, because minhag (מנהג) backwards is גהנם (Gehinom), and you get the picture.. So even if they were allowed, would my minhag would prevent me from shaving with electric?


texts: Why does Artscroll indicate that the מ of למנצח should have a שוע נע?

texts: The Artscroll siddur indicates that the שוע on מ of למנצח (e.g. תהלים כ א) is a שוע נע, but I am not sure why this is the case. The vowel beforehand is a פתח (a תנועה קטנה) and none of the other rules I know of imply anything other than a shva nach. Related: see What are the rules for sh'va na?


texts: There seems to be a non-Jewish association of good luck with seeing a shooting star. Is there any source for this in Judaism?


texts: I remember seeing in a Shu"t that one is allowed to tie a double knot of something that will be going into the garbage since one doesn't care about it. Has anyone seen this opinion anywhere. I do know most hold it is problematic based off Rashis opinion that it will stay tied for more than a week,but looking for the idea mentioned above.


texts: Does anyone have any resources on voluntary prayer/tefillah n'dava?

texts:
I was recently learning Rambam's hilchot tefilah from Mishneh Torah. After outlining the five kinds of statutory recitiations of the Amidah, he states that just as an individual (but not the tzibur) could offer a voluntary korban, so too an individual (but not the community) can perform a voluntary recitation of the Amidah whenever so moved (though some kind of change to the matbeah should be made to distinguish it from a tefillah chovah).

I find this rather intriguing and my question is this: Are there any traditional sources which go into detail about tefilah n'dava as a practice? It seems like a good springboard for meditative prayer practices and I'm curious as to whether any luminaries have written on it.


texts: Improper use of the word ותאמר in Megillat Esther 5:14

texts: The pasuk in Megillat Esther 5:14 tells us that וַתֹּ֣אמֶר לוֹ֩ זֶ֨רֶשׁ אִשְׁתּ֜וֹ וְכָל־אֹֽהֲבָ֗יו. The word וַתֹּ֣אמֶר means and she said, so the pasuk would be grammatically correct if only Zeresh was speaking. However, the pasuk says that Zeresh and all of Haman's loved ones were speaking, so the pasuk should have said וַיאמֶרוּ לוֹ֩ זֶ֨רֶשׁ אִשְׁתּ֜וֹ וְכָל־אֹֽהֲבָ֗יו. Why is the word וַתֹּ֣אמֶר used incorrectly?


texts: Reb Yoel's opinion on Torah of Baal Shem Tov

texts:
In the answer here, an opinion that 'the Torah of the Baal Shem Tov is forgotten' is attributed to Reb Yoel of Satmar.

Is there an actual source for these words being said by him?
Is there any literature describing what these words mean?


texts: Are there any letters that do not have a distinct pronunciation?

texts:
Are there any two letters which do not have a distinction between their pronunciation in any tradition of pronunciation?  To ask the inverse, is there at least one tradition of pronunciation for each letter that has it pronounced distinctly from every other letter?

For example, a ches and a chof are not pronounced distinctly in traditional Ashkenazic pronunciation, but in many Sefardi traditions they are.

I am including rafeh/dagesh (dotted and undotted) letters as separate letters.


texts:
I have read in the Gemara (Berachoth 24B) that sneezing during the Shemonei Esrei is a sign that your tefillot have been accepted. "Just as you have been granted relief below, so you have been granted relief above."

This occasionally happens to me, but I am not sure what to make of it. I cannot necessarily tell what I have done right, since it seems unrelated to my kavanah or behaviour at the time.

Should I just view it as a pat on the back, or something more significant?


texts: Is shunning/Herem against a parent considered acceptable if it prevents you from dishonoring them through further confrontation?

texts:
This question is pretty straightforward but I'll and explain it in a more detailed way.

A Jewish man has a mother who is abusive. She is abusive in such a way that she creates confrontations with him. The mother in question has a mental issue which she is aware of but she refuses to accept any treatment for. (Bi-Polar)

The man in question has routinely been pushed (physically, emotionally and spiritually) into situations where he raises his voice at his mother and rebukes her vitriol with his own vitriol. It's a relationship of mutual self-destruction.

This is clearly a sin against Hashem as these acts are banned. You shall not raise your voice at your mother and you shall not speak to her in a disrespectful manner.

After thinking long and hard, the man comes to a conclusion, the least spiritually damaging course of action would be to shun the relationship with his mother completely. His logic is as follows:

Screaming and returning emotional violence against your mother is a sin against God. The act is spiritually damaging and each confrontation can be assumed to be a new sin against Hashem.

While shunning is considered a sin because it can be considered a form of disrespect toward one's mother...you can only do it once. Meaning you shun the person one time and that is the sin.

Contrast that with holding onto the relationship and you can understand where his logic comes from.

Each confrontation with my mother would be considered a new sin on top of a new sin on top of a new sin. Because of the nature of the relationship is destruction and abuse. I would be continually choosing to put myself into a situation where I am risking sin. This in itself is spiritually damaging because by putting yourself in a situation where you are at risk of sinning, you are tempting sin.

From a Rabbinical standpoint, does this logic make sense? Would a person actually be considered doing "right-er" by Hashem if he broke off a relationship which would lead to further sinning?


texts: Why can't we drink wine that was made by a non Jew but by machine

texts: Why can't we drink wine that was made by a non-Jew but was made from beginning to end by machine? Needless to say that according to the Gemara that it is only yayin nesech if the non Jew makes an actual libation with it. Even if you want to call it yayin stam, according to the Gemara it's only yayin stam if the non Jew touches it after all the wine has been stored in the barrel to ferment, since before it is put in the barrel it is unfit to drink or be used for a libation.


texts: If someone has the option to fix their marriage and save it or make bread for Shabbat (which would put fixing the relationship on hold) which one should be the priority?