texts:
Can one decide to follow for example the Rambam's more rational Hashkafic approach and then the Ramban for other Hashkafic ideas even though they clearly disagree?

I've heard that by practical Halacha one can't go round looking for 'kulas'- leniencies and effectively pick and choose the poskim he likes. I was wondering whether this extends to Hashkafa and therefore meaning one cannot go round choosing the ideas he likes from every Rishon and Acharon they find.


texts:
In Shmuel 1 9 9 we find the following:

לְפָנִ֣ים בְּיִשְׂרָאֵ֗ל כֹּֽה־אָמַ֤ר הָאִישׁ֙ בְּלֶכְתּוֹ֙ לִדְר֣וֹשׁ אֱלֹהִ֔ים לְכ֥וּ וְנֵלְכָ֖ה עַד־הָרֹאֶ֑ה כִּ֤י לַנָּבִיא֙ הַיּ֔וֹם יִקָּרֵ֥א לְפָנִ֖ים הָרֹאֶֽה׃
Formerly in Israel, when a man went to inquire of God, he would say, “Come, let us go to the seer,” for the prophet of today was formerly called a seer.

And as Rashi spells out clearly

כי לנביא היום. למי שקורים אותו נביא היום, היו קורים לפנים 'רואה':

The term Navi usurped the term Roeh.
How can this claim be made? The term Navi is found numerous times in the Torah. A few that come to mind are Bamidbar 11 29:

וַיֹּ֤אמֶר לוֹ֙ מֹשֶׁ֔ה הַֽמְקַנֵּ֥א אַתָּ֖ה לִ֑י וּמִ֨י יִתֵּ֜ן כָּל־עַ֤ם יְהוָה֙ נְבִיאִ֔ים כִּי־יִתֵּ֧ן יְהוָ֛ה אֶת־רוּח֖וֹ עֲלֵיהֶֽם׃

There 12 6:

וַיֹּ֖אמֶר שִׁמְעוּ־נָ֣א דְבָרָ֑י אִם־יִֽהְיֶה֙ נְבִ֣יאֲכֶ֔ם יְהוָ֗ה בַּמַּרְאָה֙ אֵלָ֣יו אֶתְוַדָּ֔ע בַּחֲל֖וֹם אֲדַבֶּר־בּֽוֹ׃

& Devarim 34 10:

וְלֹֽא־קָ֨ם נָבִ֥יא ע֛וֹד בְּיִשְׂרָאֵ֖ל כְּמֹשֶׁ֑ה אֲשֶׁר֙ יְדָע֣וֹ יְהוָ֔ה פָּנִ֖ים אֶל־פָּנִֽים׃


texts: Seeking details on "teliyah", dangling missing words in a Sefer Torah

texts:
Can one add in missing words above the line in a Torah scroll? discusses an example of adding in a missing word in a Sefer Torah. The answer gave a reference Shulchan Aruch YD 276:1, but it is very brief, as is the gemara it comes from, Menachos 30b. I was hoping others can provide more information, and sources:
a) How do we know to be תולה above the words (as in the picture) rather than below? Is below allowed (presumably staying closer to the line above than the line below)?
b) I think someone suggested that we are תולה just above the next word?
c) Related to the previous question - if one is being תולה more than one word, or even an entire verse or more, how in the world can you tell where it should fit in the surrounding lines?
In my youth when I used to add something in English to a line, you'd write above or below and then mark the spot in the original phrase with a V or Λ above or below where the new words should fit it. I'm certain you can't do that in a Sefer Torah.
d) I found a couple of images online, but not much discussion. Are there a lot of examples of this to see somewhere?


texts: What do chazal mean when they guarantee someone Olam Habah?

texts: What does it mean when the Gemara guarantees a person  Olam Habah for doing a certain deed (for example saying Ashrei three times a day)? How is it different from any other good deed that one does?


texts:
I recall hearing somewhere that some folks are accustomed to remove the (likely possul) parshiot from old tefillin and frame them.

As tefillin are generally more difficult to correct, is this practice permissible, or at least not prohibited?

CYLOR


texts: Is it true that there was a time when Jews believed in the existence of several Gods instead of just One? Somebody told me that there was a time when they even worshiped different Gods - even after Moses. Is that true?


texts: At least in some communities, women haven't been seen looking at their fingers during havdala for the bracha on fire. (Badei Hashulchan (96:12) – לא ראיתי שנשים יביטו בצפרנים אחר בומ״ה) Is it just me or do most women look at their fingers during havdala?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Are glasses a barrier before erva for "Sh'ma"?

texts:
One cannot say "Sh'ma" facing someone undressed. Even if the prospective "Sh'ma" reciter closes his eyes, it's insufficient according to many. However, if the person is covered by clear clothing or behind glass, then closing the eyes is sufficent. Mishna B'rura 75:25.

Is "beyond the eyeglass lenses of the prospective reciter" as good as "covered by clear clothing or behind glass"? On the one hand, it's just another case of being behind glass. On the other, I've never heard of this leniency; and maybe the fact that the lens is specifically designed for seeing through, is frequently seen through, and abuts the reciter makes the presence more of a presence, or something. Anyone know of any sources (or strong arguments)?


texts: What type of doctor is referred to in Breishit 50:2?

texts:
Breishit (Gen.) 50:2 uses the term רופאים, which I translate as "doctors". However, within this context, these doctors are embalming Jacob's body. They are not performing the task of healing someone or treating illnesses in the manner that we think of doctors today. (I know that in English, "doctor" is also used for anyone having a PHD, but that's not what I mean, here.)

What type of doctors were these? Can we assume that they also treated illnesses?


texts: Do the Gemara and the Rema prohibit, or encourage, women putting on talit and/or tefillin?

texts:
An article in Ynet Judaism (in Hebrew) addresses the recent controversy regarding the prayer of Women of the Wall at the western wall. And claims the following claims:

  אף אחד גם לא הקריא להן את הגמרא שמספרת על ברוריה אשת רבי מאיר, שהייתה מניחה תפילין ומתעטפת בטלית, וגם לא את זו שמספרת על מיכל בת שאול שהניחה תפילין ולא מיחו בידה, ובטח שלא את פסק ההלכה של הרמ"א שמחייב אותן בברכה על כך.

In short, it claims that the Gemara depicts "Bruria wife of rabbi Meir" and "Michal, daughter of Saul" putting on tefilin and talit, and nobody stopping them. And also, that the Rema said that they are obliged to bless the act (לברך), and thus implying that this is allowed (and maybe even encouraged).

What is the Gemara's and orthodox adjudicators' view on the issue?

 I know that this is an English site, but please, when you put references to books and scriptures, put them in Hebrew as well, it makes the job of understanding what is written and checking it by myself much easier.


texts: Hazi"v La"kh: what's behind the division?

texts:
The Talmud (Rosh Hashana 31a) tells us that the Haazinu song (Devarim 32) was sung weekly in the Temple and divided into six segments, given by the mnemonic HaZIV LaKh הזיו לך (where each letter is the first letter in a section). It also tells us that this method of division should be used when dividing the aliyot in the synagogue. The Shulchan Aruch rules this way as well (OC 528:5).

There are a number of traditions regarding how exactly to split it up. The first three are:

האזינו השמים ואדברה (verse 1)
זכר ימות עולם (verse 7)
ירכיבהו על במתי ארץ (verse 13)

Most understand the next one to be:

וירא יקוק וינאץ (verse 19)

but Tosfot quotes Masechet Sofrim (12:7) that it surprisingly (because that would mean that that section (=aliya) is only 2 verses long) refers to:

וישמן ישרון ויבעט (verse 15)

The last two are a big machloket.

Rashi, Tosfot, Tosfot Rosh, and Haghot Ashri (Ashkenaz, generally speaking) hold that it refers to:

לולא כעס אויב אגור (verse 27)
כי ידין יקוק עמו (verse 36)

while Rambam, Rif, Rosh, and Meiri (Not Ashkenaz, generally speaking) hold that it refers to:

לו חכמו ישכילו זאת (verse 29)
כי אשא אל שמים ידי (verse 40)

The Shibbolei Haleket (306) had the custom to uses verses 27 and 40, while Rabbeinu Chananel had 29 and 36.

The Beit Yosef says the custom (in Safed) is like the Rambam, while the Bach says the custom (in Krakow) is like Rashi.

These machlokot can all be attributed to botched traditions. I'm looking for some other more meaningful explanations for the argument, possibly from a Parshanut perspective or based on Midrashim surrounding those verses. Is there a latent conceptual difference of opinion in understanding these verses, or the Song in general? In understanding Teshuva? In understanding singing in the Mikdash? In understand getting an Aliyah?

Is there something deeper here?


texts: Why is Elijah mentioned in the blessings of the haftorah and in grace after meals?

texts: In the blessings of the haftorah, Elijah is mentioned and in grace after meals he is also mentioned. Why?


texts: Charvona? How many Charvona's were there?

texts: In the Megila twice the name Charvona is mentioned. However there is a difference - Once it is spelled with an Aleph at the end and once it is spelled with an Hai at the end? Were there two Charvona's or was it the same person? If it was the same person, then why the spelling change?


texts:
What evidence do we have regarding the accuracy of the Torah text (five books of Moses)?
How much if at all has it changed over time?


texts: Many people give their friends money to give to Tzedakah when they are traveling. The reason they do this is that it says "Shluchei Mitzva Ainom Nizakim". If someone is travelling to Eretz Yisroel which is in itself a Mitzva - or to do a different Mitzva is there still a need for Shliach Mitzva money?


texts: What does it mean to have geknipt payos? Is this a specific length or style? Who would have the minhag of keeping their payos as whatever geknipt means?


texts:
I'm writing something about usury and want to mention Judaism's point of view on it. I've got two questions:

Giving out loans with interest only to non-Jews has been so from the beginning, or is this a historical development?
Do modern day Jews take loans with interest, from the bank for example?


texts:
I know the basic context of what I'm looking for in English, something like, "If you try as much as the eye of a needle, then Hashem will help you."

Can someone help me figure out the actual Maamar Chazal (saying) in Hebrew? Thanks a million!


texts: What's the halacha with regards to Maaser for a Baal Teshuvah?

texts:
Say a person never gave charity, due to ignorance or whatever other reason. He has now become a Baal Teshuvah and started observing the Torah.

What is the halacha with charity? Does he have to give 10% of all his assets, 10% of everything he has ever made or just start from scratch and begin giving maaser with each new pay check?


texts: Can leftover shmurah matzot from one year be used the following year?

texts:
I had this discussion with a fellow shul member.

He has a box of shmurah matzot that he left in the closet from last year. When he opened it up, recently he noticed that they were stale. He says that since they got moist, they became chametz and cannot be used. He further pointed out that since all matzah boxes stamp the year it was made, this means that one can never use matzot from one year to the next.

My thinking - as long as the matzot never touched chametx, why would there be any problem using them. One of my friedns bought cases of matzot after Pesach was over because the prices had dropped significantly. The boxes were never opened, and on Pesach she had 1 year matzot. Some were a bit moist, so she put them in the oven for a few minutes and they were crisp and fine.

As for my friends concern about it being moist, I don't see how this is different than the concern with gebrokts, and then, the matzot are completely soaked in the liquid. Yet, many people eat gebrokts!

Who is correct, here?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: I recently went to Italy with my family, and we saw the arc of titus in Rome. I saw the famous engraving of the romans taking the Menorah from the Beis Hamikdash. But I noticed these weird objects being taken by the romans along the Menorah. Are they artifacts from the Beis Hamikdash? If that's so, what are they?


texts: Teshuva where Rambam says he forgot a Gemara

texts:
I once heard that there was at least one case in which various Acharonim offered complex explanations to explain how the Rambam did not contradict certain Gemaras, and subsequently there were responsa of the Rambam found in which he was asked the very question they were answering, and responded that indeed that Gemara had slipped his mind when he wrote that.

Does anyone know of such a teshuva in the Rambam where he says that he made a mistake?  I'm not as interested in matching the case of a mistake to the case of where commentaries offered explanations, but that would be extra brownie points.


texts: I read on this site that: "A born-Jewish woman who has had premarital relations may marry a kohen only if all of her partners were Jewish.". How is premarital relations described in Judaism for this purpose? Is it referring to actually having sex? Does oral sex have anything to do with it?


texts: Why didn't Abraham think of the option of saving the Tzaddikim and killing the rest?

texts:
The negotiation between Abraham and God focused on the two possible outcomes: either the Tzaddikim will spare the city (ies?) or God destroys them all with the Tzaddikim.
Turned out, God played out a different scenario - saved the Tzaddikim and destroyed the city. Similarly to the Exodus narrative, where God is killing exactly those who deserve it and sparing others.
Why didn't Abraham think of this scenario?


texts: Hazores hashatz for musaf, tenth left before and returns after - sources

texts:
Can we have hazaores hashatz for Musaf, if the tenth left the room before Musaf began, and then returns at the end?

In shacharis, the rational for this is based on there being someone who has not heard barchu, the kedushah, etc.., see Orech Chaim 69.

Can we apply this same din and the conditions and reasoning brought there, for Musaf?

Please use sources in Shulchan Aruch and Poskim.


texts:
During the 10 days of T'shuva, we change certain wording from "el" to "melech" in the Shmoneh Esrei (and Magen Avot). But in the beginning of the Amida, we say "ha-el hagadol hagibor v'hanora". Why don't we, as we focus on God's kingship, change that to "hamelech…"?

[In the next like, we say "el elyon" but I read (possibly in an Artscroll or a Koren siddur) that that formulation, preceding "gomel chasadim" is supposed to be about God's mercy so it wouldn't make sense to change it.]


texts: As manners and etiquettes are also an important part of Judaism, are there websites or online books in English that discusses in detail all the important derech eretz laws?


texts: halacha of reporting a Jew to the (non-jewish) authorities

texts:
Possible Duplicate:
  what are the limits of “mesira”?

What is the halacha regarding reporting a jewish person to non-jewish police/authorities? Does the nature of the crime in question (child abuse versus theft) play a role?


texts: Why is a present day convert not obligated to read the Torah passage about the sacrifice he will have to bring in the future?

texts:
Rambam, Hilchot Issurei Biah 13:2 (English) tells us that a convert must do 3 things to complete the conversion process:

circumcision
immersion in a mikvah
bringing a burnt offering

The Rambam continues and tells us that nowadays, when there is no Temple, circumcision and immersion are performed, while the burnt offering is only brought when the Temple is rebuilt.

There are several places in the Talmud that tell us that when one learns about a sacrifice or reads the Torah portion that talks about a sacrifice, G-d considers it as if one has offered that sacrifice. See for example Menachos 110A and Taanis 27b.

Why is there no obligation for the convert to read/learn the Torah portion that talks about the Korban he must bring? Even if reading/learning that portion is only partially as effective as actually bringing the sacrifice (as the Beit Yosef (Orach Chaim 1, d"h VeAchar Parshat) says regarding a Sin Offering - see an examination of this here), it still seems to me that it is still better than nothing, at least until the actual sacrifice can be brought.


texts: Borrower loses one item of a set or pair - what do they pay?

texts:
If I lend out a pair of items, and the borrower loses one, are they required to pay the estimated value of the object lost, or the replacement cost?

For example, suppose I lent out a pair of Walkie Talkies, and one was lost. Does it make a difference that Walkie Talkies are usually sold as a set, and are furthermore generally useless when you have only one?

Would it make a difference if I had two sets, so rather than going from 2 → 1, I've gone from 4 → 3, so that the returned one isn't, in the end, useless to me?


texts:
In Ra'aya Mehemna (Parshat mishpatim) , it's explained that "the righteous man who suffers"  is one whose evil nature is subservient to his good nature.

I honestly did not understand what that line is saying... it means if you are righteous but you suffer, it means there are evil within you? This rightean is not 100% righteous? What is the explanation?


texts:
I have several questions related to Sta"m (Torah, mezuzot tefillin) ink:

What materials are allowable?
What materials are typically used to make the ink? Why these materials, specifically? (cheaper, easier to obtain, better quality, etc.)?
How is it made? (Brief description of the process and / or link to article, video, etc.)
What does this typically cost? How much is needed, typically for each type of Sta"m?
Who makes it (is there a major worldwide manufacturer / factory)?
Can an individual easily make this himself, or is it a complex process?


texts:
During the עשרת ימי תשובה we make insertions into the שמונה עשרה, each of which contains the word לחיים, meaning "for life."

What is the source for insisting on pronouncing it "zachrenu l'chayim," "uch'sov l'chayim," etc. (with a schwa) instead of "lachayim" (with a patach) in each case?


texts:
My understanding is

Halacha supports the use of the death penalty in theory but typically not in practice.
The use of imprisonment as punishment is a recent development for Jews.

These two statements beg the question: What was the typical (or recommended) course of action for courts that had strong evidence that someone was a murderer, but not the enough for execution. Just lashes? It seems pretty dangerous to have a murderer wandering around after they recover.

Bonus points to anyone who knows of specific cases of how a beit din dealt with this.


texts: What message is the "witness" on Rosh Hashanah 22b trying to convey?

texts:
The gemara in Rosh Hashanah 22b quotes a beraisa which tells the story of the בייתוסים trying to trick the chachamim into establishing the new month on the wrong date:

בראשונה היו מקבלין עדות החדש מכל אדם וכו': תנו רבנן מה קלקול קלקלו הבייתוסין פעם אחת בקשו בייתוסין להטעות את חכמים שכרו שני בני אדם בד' מאות זוז אחד משלנו ואחד משלהם שלהם העיד עדותו ויצא שלנו אמרו לו אמור כיצד ראית את הלבנה אמר להם עולה הייתי במעלה אדומים וראיתיו שהוא רבוץ בין ב' סלעים ראשו דומה לעגל אזניו דומין לגדי קרניו דומות לצבי וזנבו מונחת לו בין ירכותיו והצצתי בו ונרתעתי ונפלתי לאחורי ואם אין אתם מאמינים לי הרי מאתים זוז צרורין לי בסדיני
Initially they would accept testimony about the month from any person: Our sages taught: "What corruption did the Baytusim attempt to cause? One time, the Baytusim tried to mislead the chachamim. They hired two people with 400 zuz, one of ours (i.e. a follower of rabbinite Judaism) and one of theirs. Theirs gave his testimony and left. Ours came in to testify and they asked him, 'how did you see the moon?' He said to them, 'I was going up to Maale Adumim and I saw that it was crouching between two rocks. Its head looked like a calf, its ears were like a goat, its horns were like a deer, and its tail was resting between its thighs. I looked at it and became afraid and fell backwards. And if you don't believe me, behold, there are 200 zuz wrapped up in my clothes!'"

They try to bribe two people to give incorrect testimony to the beis din. Unbeknownst to them, one of the people they tried to bribe was a follower of the chachamim. When he comes to give his testimony, he gives a very embellished story of climbing up to Maale Adumim and seeing the moon and throws in "hey, by the way, check out these 200 zuz someone gave me." Clearly, he's trying to convey to the beis din that someone tried to bribe him and the continuation of the gemara makes it clear that the beis din understands his message. But what message was he conveying with his story of seeing the moon? Why couldn't he have simply said that the Baytusim tried to bribe him and really the moon had not been visible?


texts: Why Didn't Yosef tell Yaakov He was Still Alive?

texts: What do the meforshim say on why Yosef didn't tell Yaakov he was still alive?  Do any critique him?


texts: Must everyone say every word in the Haggadah?

texts:
My Halachic Questions:

Does everyone (adults) at the seder have to read the haggadah to themselves? (non-sefard)  I have heard the Rema requires it, are any mattir?
Can the leader of the seder paraphrase items in maggid - or does each word have to be recited verbatim?  Specifically the many derashos are difficult for most to follow while said inside (w/o zoning out).
(The Shulchan Aruch OC 473:7 says that after Avadim Hayinu is said then "וקורא כל ההגדה" which would make it seem that it's a din in קריאה (reciting).

Background:
My seder experience (40+ years) has been that when someone goes into "recital" mode, all in attendance tune out (true outside of the seder - e.g. does anyone listen to each word of the Shabbos kiddush being "recited", it all becomes "yada, yada, yada, "Hagefen" "Amen - let's drink then eat"
Given the above "reciting" does not promote questions/conversation at the seder.  Quite the opposite is squelches it.  Couple that with the requirement to recite it on your own, thus less time to focus on "hey why Do we do ... tonight?" and just go into "read this to discharge my obligation then eat".
To combat this I have tried to have a flowing discussion, where based on the level of those at the seder the ideas in the hagaddah are woven into discussion instead of reciting verbatim.  (I never knew if that's halachically acceptable, so I'm asking now.)
In addition, this year we have spouses of my children, who for sure will not agree to such an approach if I don't have a legitimate source to back it up (and even then who knows).
The problem with that is that Questions and discussion arise when people see others interested, it some at the seder see others in "recite then eat" mode, they will want to follow (a seder seems to follow the Least Common Denominator - i.e. who ever is going to eat first, the rest follow.)  Not to mention, the implied "you're not actually getting the mitzvah unless you also recite the hagaddah word for word"
Hence, I'm NOT asking for ideas to spice up the seder, but purely from a halachah point of view, how much leeway is given to gear the seder to those in attendance.  And do attendees have to "recite"?

thanks


texts: Is one allowed to ask forgiveness for a misdeed he committed towards another before he/ she was bar/ bat mitzvah?

texts: Is one before bar/ bat mitzvah obligated (or allowed) to ask forgiveness for misdeeds, as they are not entirely accountable for them (source needed: that one’s averot are upon the father until the age of bar mitzvah)? Can one ask forgiveness for such deeds after he becomes bar mitzvah?Since the other may likely not even remember the misdeed,  perhaps such deeds do not benifit from an apology.


texts:
There is a Sm"a (I think) somewhere which talks about what to do in a situation when a chacham is not available to answer one's question - namely, to get advice from an Am Haaretz, and then do the opposite.
Does anyone know where this is?


texts: Is there a source in Torah that a soul chooses his parents before being born?

texts: Many years ago, I read in a Jewish book that a soul chooses his parents before being born, but I cannot remember the name of the book.  Is there an authentic Torah source that confirms this?  Thank you.


texts: Is eliyahu hanuvy real? is he really coming by shfoch chamoschu or it's just the Jewish version of  Santa Claus?


texts: Kohanim and Leviyim switching roles in the future

texts: I once was told that at the time of Moshiach, the kohanim will become leviyim, and the leviyim will become kohanim with regards to their service in the third temple. I was told it was because Moshe Rabbeinu was supposed to be the Kohane Gadol, and asked Hashem that his brother, Aron, take his place. Then at the time of Moshiach, it will be accorded to the Leviyim to service in the beis hamikdash as kohanim, the true order as intended by Hashem. Where is this source from?


texts: What rule governs the varying nikkud in words מִשְׁתֶּה and מִשְׁתֵּה?

texts: What rule governs the varying nikkud in words מִשְׁתֶּה and מִשְׁתֵּה in Megillas Ester? In Ashkenazi pronunciation this makes a difference because the first is read as "Mishte" and the second is read as "MishteY."


texts: Before Maariv, we say the pasuk "Vhu rachum yichaper avon..." (Psalms 78:38). Why?


texts:
Where does Sefaria get "Nazarene" from in the Talmud in Gittin 57a?
https://www.sefaria.org/Gittin.57a.4?lang=bi&with=all&lang2=en

אזל אסקיה [ליש"ו] בנגידא (לפושעי ישראל) א"ל מאן חשיב בההוא עלמא א"ל
ישראל מהו לאדבוקי בהו א"ל טובתם דרוש רעתם לא תדרוש כל הנוגע בהן כאילו
נוגע בבבת עינו
Onkelos then went and raised Jesus the Nazarene from the grave through
necromancy. Onkelos said to him: Who is most important in that world
where you are now? Jesus said to him: The Jewish people. Onkelos asked
him: Should I then attach myself to them in this world? Jesus said to
him: Their welfare you shall seek, their misfortune you shall not
seek, for anyone who touches them is regarded as if he were touching
the apple of his eye (see Zechariah 2:12).

I suppose that one issue with that translation is that Yeshu is not Yeshua(hebrew name for Jesus of Christianity), and Yeshu is an acronym for Ymach Shmoh VeZichroh, and (maybe?) not even a name, so could (perhaps?) refer to any heretic, so not necessarily Jesus..or the Jesus of Christianity, but that aside..
I don't see the word Nazarene in the Hebrew there
Has Sefaria just added "the Nazarene" into its translation when it's not in the/any hebrew version?
I'm aware of two versions of the Hebrew, one where raised Yeshu by necromancy, is censored to raised the "sinners of israel" by necromancy http://www.come-and-hear.com/gittin/gittin_57.html , while the oldest manuscript, the Munich Manuscript, has raised Yeshu by necromancy.  Sefaria shows both in the hebrew, with censored in brackets, and uncensored outside of brackets. And its English  is the uncensored, but it seems to add the word Nazarene, and I don't see that in the Hebrew.
Sefaria has bold for literal translation, and regular font for interpolation, and where they wrote Nazarene, they wrote it in bold. Even though I don't see that in the hebrew.


texts:
Assuming a train line where single-ride tickets are normally collected or cancelled manually by train crew circulating among seated passengers, and it is physically possible to use them later if they are not:

If one takes a ride for which one has purchased a single-ride ticket or equivalent, and for some reason the conductor does not cancel it, should one destroy the ticket, as one has in fact used the service which was paid for?

I doubt this would be considered a "ta'ut" in the strict sense, as it is part of normal operations that sometimes not everyone's ticket will be collected. I could hear how one would not be required to destroy it, as this is part of the transportation business, but that it would be ethically superior to destroy it. I could also hear that preserving one's money under these equivocal circumstances would  also be ethically advantageous, not to mention practically.


texts: The double Parashah of Mattot-Masei has 244 verses. Is there another occasion during the year when more verses are read on single day?


texts: Heating cutlery to help it function better?

texts:
What potential Halachic issues might there be (if any) with heating a knife on Shabbos or Yom Tov to help it cut through a frozen cake?  The heating could be accomplished in a number of ways, including but not limited to:

heating over a burner
putting it in the oven for a short while
running it under hot water

(Another equivalent case might be heating a spoon to help scoop ice cream.)

A good answer should provide sources that discuss the background of the Halachic problem that you think might apply to this case, and explains why you think it applies here.


texts: Bereishis 2:15 - Inconsistent Gender of "Gan" and "le'Avdah u'leShamrah"?

texts: In Verse 2:15 "Gan" (garden) is a masculine noun and "le'Avdah u'LeShamrah" (to till it and to keep it) are feminine inflections... I was told, the Zohar would explain it as follows: a) le'Avdah = all 248 positive mitzvos; b) u'LeShamrah = all 365 negative mitzvos. The Zohar would seemingly derive this meaning from the next 2 verses (2:16-17), which indeed describe commandments ("eat" and "do not eat"). But still, it seems odd. And why the feminine inflections? Could someone please give me the actual source and/or give me some additional information? Thanks!


texts: Can a convert mourn for their Jewish parents?

texts: Consider someone who was born to a Jewish father and non-Jewish mother who then converted to Judaism with his mother. It seems pashut from the Shulchan Aruch that one who converts is considered a "tinok shnolad" and therefore has no obligation to mourn for their parents. Therefore it seems obvious to me that aninus is definitely not an issue. The question is that if a convert in that situation would wish to mourn could they mourn and to what extent. The Taz seems to indicated that one may willingly mourn for someone as long as they accept the mourning completely and do not transgress any negative commandments in the process. Does anyone have experience with this type of issue?


texts: When is it moral to line up and kill thousands of little girls? A question on the Torah's morality

texts:
I am bothered by an incident in the Torah that seems morally unacceptable.

After the incident with Pinchas, the Torah records that Klal Yisroel were commanded to attack Midian to avenge their attempt at seducing them. Klal Yisroel goes to war and kills all the male Midianites but spares the females. This angers Hashem: after all, the women were the whole problem in the first place, and Hashem commands them to kill all the (already defeated) women "who knew men." Klal Yisroel them goes and kills all the women of Midian, sparing 16,000 women who "never knew a man" and taking them as slaves.

A slightly upsetting story, but I can accept it was necessary.

The issue that bothers me to no end is a Gemara in Yavamos 60b that adds the following point to the story: When Hashem commanded them to kill all the women "who knew men", that did not mean all women who actually slept with a man. Rather, it meant all women legally old enough to have intercourse - 3 years and older.

The Gemara then asks the obvious question of how it was possible for Klal Yisroel to identify the age of the girls - after all, a two year old may look like she is three years old, and many three year olds can easily pass as two year olds. The Gemara explains that the Jews lined up the girls in front of the Cohen Gadol wearing the Urim viTumim, and all the girls older than three would be identified as they passed in front of the Urim viTumim.

Assuming those under 2 years old and over 4 years old were readily identifiable and did not need the Urim viTumim to be ferreted out, that leaves a line of 8,000 little girls (who had just watched both their parents and brothers get killed) forced to stand in a long line to see if they will be killed, or spared and allowed to live as a lifelong slaves.

Let us assume that the Jews had a very efficient killing system - with only 5 seconds for each girl to pass in front of the Cohen Gadol and be identified, and 10 seconds for another person to pull the girl aside and kill her or send her off to her master. Even with these unreasonably quick timeframes, that still means that even if Klal Yisroel worked around the clock, it would take a day and a half (33 hours) to get through the line.

How is this not barbaric? Lining up 8k 2 and 3 year old orphan girls for over a full day with a team of executioners at the end of the line who are busy killing half the girls - how is that not a terribly depraved and inhuman event, even compared to other horrors in the history of the world?

Does anyone have any thoughts on this issue?


texts: How could Rebbi Zeira forcibly forget his learning?

texts:
In Bava Metzia 85a it says that

  ר' זירא כי סליק לארעא דישראל יתיב מאה תעניתא דלשתכח גמרא בבלאה מיניה

Rebbi Zeira, when he left to the land of Israel, fasted 100 times to cause himself to forget the Babylonian talmud.

How was this allowed given that the mishnah in avos 3:8 says that anyone who forcibly forgets his torah learning is culpable for his life?


texts: Is conspiracy a crime under Jewish law? If so, under what circumstances?

texts:
In US law, criminal conspiracy is a crime. (See below for definition.)
Is there a similar concept in halacha and, if so, under what circumstances and how does it work (e.g., when is it a crime and what is the punishment)?  In short, is conspiracy to sin a crime even if the planned sin/crime never came to pass?
Under US law, the web tells us:
A criminal conspiracy is an agreement to commit an unlawful act.  The agreement itself is the crime, but at least one co-conspirator must take an “overt act” (not necessarily criminal in itself) in furtherance of the conspiracy.
For example see http://www.mololamken.com/news-knowledge-14.html or https://criminal.findlaw.com/criminal-charges/conspiracy.html


texts: Why exactly 30 days to review the laws of the upcoming holidays? Is there anything about the number 30 that makes it significant?


texts:
Is the study of philosophy (particularly Greek philosophy including physics and metaphysics) forbidden, permitted, encouraged, or discouraged? Specifically what are the views of Geonim and Rishonim on this? (Based on direct evidence of their own writings; not based on secondary or tertiary sources.)

One possibly related source is the Gemara Menahot 99b, in which Ben Dama asks R. Yishmael if he may study hokhma yevanit; a possible reference to Greek philosophy, and R. Yishamel forbids this.

Do different subsets of philosophy have different statuses?


texts: Moses' Hebrew name was given to him in Egyptian?

texts:
In שְׁמוֹת it says:

  וַתֹּ֧אמֶר לָ֣הּ בַּת ־ פַּרְעֹ֗ה הֵילִ֜יכִי אֶת ־ הַיֶּ֤לֶד הַזֶּה֙
  וְהֵינִקִ֣הוּ לִ֔י וַאֲנִ֖י אֶתֵּ֣ן אֶת ־ שְׂכָרֵ֑ךְ וַתִּקַּ֧ח
  הָאִשָּׁ֛ה הַיֶּ֖לֶד וַתְּנִיקֵֽהוּ ׃ וַיִגְדַּ֣ל הַיֶּ֗לֶד
  וַתְּבִאֵ֙הוּ֙ לְבַת ־ פַּרְעֹ֔ה וַֽיְהִי ־ לָ֖הּ לְבֵ֑ן וַתִּקְרָ֤א
  שְׁמוֹ֙ מֹשֶׁ֔ה וַתֹּ֕אמֶר כִּ֥י מִן ־ הַמַּ֖יִם מְשִׁיתִֽהוּ ׃

  Pharaoh’s daughter said to her, “Take this child away, and nurse him
  for me, and I will give you your wages.” The woman took the child, and
  nursed it. The child grew, and she brought him to Pharaoh’s daughter,
  and he became her son. She named him Moses, and said, “Because I drew
  him out of the water.”

My question is, how do you explain this? Was it Moses's mother who named him saying “Because I drew him out of the water.” Or was it Pharaoh's daughter? If it was Pharaoh's daughter, how do you explain her knowing Hebrew?

Any guidance at all on how to properly interpret this passage would be much appreciated. Thanks in advance.


texts: Where can one find the 'disputation of Barcelona' between Pablo Cristiani and the Ramban?


texts: Official position of the title "Chazzan"

texts:
My grandfather ז”ל (the Frankfurt connection) was a chazzan for much of his professional career. When he died several years back, I inherited his sifrei chazzanus and his cantorial levush (clothing). I have since noticed that often, especially in some of his older post-war seforim, the title of chazzan (abbreviated Ch. or CH.) is found between the personal and family names, similar (lehavdil) to the title of Cardinal in the Catholic world.

Why is the title of Chazzan positioned there in most written contexts from that time?


texts: How can Chachomim nullify my recitation of the evening Shema if I read it at a time permitted by the Torah?

texts:
The Mishnah Berurah (OC 235:30) writes:

לא יצא וכו' - דאף דמן התורה קרינן בשכבך עד הנץ משום דאיכא עדיין מקצת אנשים דגנו בההיא שעתא מ"מ היכא דלא איתנס בטלו חכמים ממנו מצות ק"ש על שאיחר כ"כ ואינו יוצא ידי חובתה שוב בקריאתה
Even though we say that from the Torah which says “when you lie down”, you can fulfill the mitzva of reading the Shema up to sunrise, that's because of the few people who go to bed at that time. However, where it's not an unavoidable case, the Chachomim nullified his recitation of the Shema because he delayed so long and he will not have fulfilled his obligation by reading it then.

How can Chachomim do that ?
Are there other cases like it?


texts: We hear a lot about the value of diversity these days, especially in academic settings. What about in hashkafa? Does "shivim panim l'Torah" teach that diversity is to be valued, and to what degree? How do you balance it with "yotzei min ha'tzibbur"?


texts:
I came across the term "monen" but have been unable to find much information on it in scholarly or scriptural sources. The main information online appears to be a kabbalah-related stub on Wikipedia, which says it is a kind of astrology-related divination method. Does anyone have any further information on the topic?
Thank you!


texts: When did the Ashkenazi custom to NOT bake matza on Pesach start?

texts: Historically, when did the Ashkenazi custom to not bake matza on Pesach start? I am specifically interested in when this custom arose, rather than the reasons/opions pro/against.


texts:
A plaque in the back of my shul says:
"This plaque is in memory of all the brave men that died during service."
It seems that these men died during the middle of davening or something. What did they die from?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: Resources for the Kulot (leniencies) that the Rabbanut in Israel Takes

texts:
Possible Duplicate:
  Mehadrin vs. Non Mehadrin

I am preparing a chabura on the leniencies that the Rabbanut in Israel takes.  With the understanding that the various Rabbanut branches around the country have different standards, this can include general leniencies that they all take, or that individual branches (e.g. the Rabbanut of Beit Shemesh) take.  Also, I am interested in the specific differences between standard Rabbanut and Rabbanut Mehadrin.  Referring me to sources that the leniencies are based on would also be greatly appreciated.


texts: Does the prohibition of taking revenge - [לא תקום] - also apply to a 3rd party?

texts:
A. Does the prohibition of taking revenge - [לא תקום] - also apply to a 3rd party, or only to the person who was offended?

B. If the person who was offended tells someone else to take revenge of the offender, would either, or both of them, (or neither) be guilty of taking revenge?


texts:
Rambam writes in Seder HaTefillah:

  קדיש דרבנן כל עשרה מישראל או יתר שעוסקין בתלמוד תורה שעל פה ואפילו במדרשות או בהגדות כשהן מסיימין אומר אחד מהן קדיש

  Kaddish DeRabbanan: Anytime ten or more Jews study torah shebe'al peh, even midrashim or aggadah, when they finish, one of them says kaddish.

This is indeed customarily performed whenever we study torah shebe'al peh during prayer, for example after korbanot before shacharit, pitum haketoret after shacharit on (weekdays and) shabbat, and bameh madlikin on Friday night.

See also these questions.

However, I have never seen this done at minchah in any shul I've been to that recites korbanot before ashrei (some nusach sefard and many nusach edot hamizrach). It also does not appear in any siddur I've ever seen. (See e.g. here and here.)

Why does there not appear to be a custom to recite kaddish derabbanan after pitum haketoret for those who communally recite it as part of korbanot before minchah?

(I'm aware that there are those who advocate only saying kaddish derabbanan after learning aggadah specifically. If that's the case, they could easily add a suitable passage (e.g. 'yehi ratzon ... sheyibaneh beit hamikdash...') as we do after other passages of torah shebe'al peh, in order to recite the kaddish.)


texts: Why one's daughter is not mentioned in Arayos in the Torah?

texts:
Gemmorah Yevomos 2b:

אלא בתו כיון דאתיא מדרשא חביבא ליה
With regard to his daughter, since this prohibition is actually derived from a homiletical interpretation and is not explicitly stated in the Torah, it is therefore dear to the tanna. Consequently, he listed this novel case of a daughter first.

Rambam writes similarly in Sefer Hamitzvos Negative Commanments 336:

שלא לגלות ערוות הבת; ולמה לא נתפרשה בתורה, מפני שאסר בת הבת שתק מן הבת, ומפי השמועה למדו שאיסור הבת מגופי תורה, כשאר עריות.
Not to have intimate relations with one's daughter. Why was this prohibition not explicitly stated in the Torah? Since the Torah forbade [relations with] one's daughter's daughter, it did not mention [the prohibition against relations with] one's daughter. [Nevertheless, according to the oral tradition, the prohibition against [relations with] one's daughter has the status of a Torah law like the other sexual offenses [and is not considered as Rabbinic in origin].

That's weird because all other similar offenses (Arayos) ARE mentioned in the Torah.
Why would the Torah omit such a basic commandment?


texts: "Love thy neighbour as thyself" while reviewing academic papers

texts:
Academic publications are judged, mainly, on two grounds: correctness and importance. A paper which contains incorrect statements should, unquestionably, be rejected from publication. However, importance is a more subjective issue. Typical rejection message related to importance are:

"You present a new problem and solve it correctly, but the new problem is not very useful".
"Your paper deals with a specific topic and it is not sufficiently general to be published".
"Your results are correct but they are not surprising; the proofs are not technically challening."

Evidently, importance is subjective: what seems "useful"/"general"/"challenging" to one person, may seem the opposite to another person.

My question is: when I review a paper (assuming it is correct), what should I do when I feel the paper is not sufficiently "important"?

If it were my paper, I would certainly want the everyone to see its importance. So, based on rules such as: "love thy neighbor as thyself" ("ואהבת לרעך כמוך"), "love your friend's property as your own" ("יהי ממון חברך חביב עליך כשלך") and especially "love your friend's honor as your own" ("יהי כבוד חברך חביב עליך כשלך"), apparently I must consider the paper I am reviewing as important, too. Hence, I should recommend to accept it (again, assuming it is correct).

Is this reasoning correct?


texts: Torah confusion between "daylight" and "a day"

texts:
The Torah uses the same word יום in the same verse to denote both "daylight" and "24 hours":

  וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם וְלַחֹשֶׁךְ קָרָא לָיְלָה
  וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם אֶחָד׃
  God called the light Day, and the darkness He called Night. And there was evening and there was morning, a first day.

Those words are NOT interchangeable: it is meaningless to change them: "God called the light 24 hours" or "there was evening and there was morning, the first light".

I know they didn't have the word יממה yet, but why does Torah use the same word to denote both?


texts: In Parshas Chukas  it says they took out the Parah Adumah to Schecht(ritually slaughter) the Targum Yonsan says and they checked it for Treifos (illness or wounds that would render the animal un-kosher).There is a problem with this as it was not possible to check it for Treifos  you had to burn it completely?So how did this checking happen?


texts: God created both the written law and the oral before the world was created. Why didn't he make all of it 'written'?

texts: If He wanted to us to follow all of it and the oral law was most of what we received at Mount Sinai why didn't He tell us to write it all down?


texts: What Jewish monetary laws defy common logic?

texts:
While most laws stem from the Sages' logic presented in the Gemmorah, there is a subset of Halochos called Hukim (decrees) that are to be taken without understanding their reasoning.

Are there Hukim in monetary laws, between a Jew and his fellow?


texts: Is it permissible to shave for business purposes after Shiva but during shloshim?

texts: Is one allowed to shave after shiva (7 days of mourning for deceased) if one is concerned about seeing clients at work? Most authorities say that one should wait 30 days before shaving.


texts: "The days of mourning for my father" - why wait?

texts:
The Posuk says(27,41):

  יִקְרְבוּ יְמֵי אֵבֶל אָבִי וְאַהַרְגָה אֶת יַעֲקֹב אָחִי:

Translated as:"Let the days of mourning for my father draw near, I will then kill my brother Jacob. "

The question is why wait until then?


texts: Does toasting Thomas's English Muffins make that toaster dairy?

texts:
Thomas's English muffins contain whey from a dairy source.

Does toasting the muffin make the toaster dairy?

Concern:

Is the amount of dairy in the muffin less than 1/60 of the ingredients?


texts: When should a minor be the one lighting the Chanuka candles?

texts: When should a minor L'Chatchila be the one lighting the Chanuka candles?


texts: Shamai HaZakein Buying for Shabbos All Week

texts:
The Gemara (Beitzah 16a) talks about Shamai HaZakein, who would buy meat every day, setting aside the current day's meat for Shabbos when superior to the previous day in quality, then he would eat the previous day's portion which is no longer set aside for Shabbos.

Once you've set aside meat for Shabbos, why isn't it huchshar (set aside) for Shabbos, and thus using it during the week would be an issue of ma'alin bakodesh v'ein moridin? (Related: Are you allowed to wear old Shabbos clothes during the week?.)

Second, his lashon was זו לשבת. Isn't that a lashon of a neder, in which case, even if it's not a ma'alin bakodesh issue, shouldn't it be an issue of violating a neder?


texts: What scribal variations (decorations etc) have changed from the earliest sifrei torah until now?

texts:
This article reports on the identification of what is possibly the oldest complete sefer torah we have, dated c.1155-1225, at the University of Bologna.  (The scroll was previously thought to date to the 17th century.)  The article notes:

“I realised that the style of the writing was older than the 17th century so I consulted with other experts,” he said of the scroll, which measures 36 metres by 64 cm (39 yards by 25 inches).
He said the scroll showed many graphical features and scribal devices that were no longer used by copyists of Hebrew scripts in the 17th century.

What are these "graphical features and scribal devices" that were no longer in use by the 17th century?  Are these just subtle variations in the calligraphic hand, or is it something more pronounced?
The article includes a photo, but it's not very clear and nothing jumps out at me.  But I'm not a sofer(et). (Here is a link to a higher resolution photo; thanks Fred.)
(Thanks to SethJ for sharing the article.)


texts: Do pre-marital relations count as wasted semen after intercourse? What does Halacha say about this situation? It would obviously be a sin but would it count as wasted seed if ejaculation occurred inside and not on the outside?


texts: when is the halacha like Bais Shammai and not Bais Hillel?

texts:
When is the halacha like Bais Shammai and not Bais Hillel? Are there overarching principles that apply?

What are the cases?  Is there a good reference that summarizes them?


texts: If a gentile commited murder and then converted, can he be executed?

texts:
Assuming these are witnesses who warned him of the penalty immediately before he acted, as specified in Sanhedrin, if a gentile committed murder (or any other violation of the Noachide Law) and then converted, and in a couple of years the witnesses of the original murder show up to testify:

Can he be convicted and executed?

If so, by what execution method does he die?

Would the type of execution depend on the type of violation?


texts:
what are the definitions and the differences between the folowing words, when refering to forgiveness?:

Salach סלח
Machal מחל
Nasah  נסה/נשא
Kaphar כפר
Kasah כסה


texts: Is Niddah considered to be gilui arayos for purposes of martyrdom?

texts:
Gilui Arayos as is known is one of the 3 "big avaros" that one has to give up their life for. Is the prohibition of a Niddah considered forbidden to the extent that one would have to give up one's life to avoid violating such a prohibition?

Update: Since there seems to be a discussion in this I'd like to pose another question. According to the one that holds it's not in the category of gilui arayos is it possible still that a niddah is still considered to be an "ervah"? Or do the 2 for sure go along (I heard this point discussed by someone and seems there would be nafkah minas. A possibility would be that we say ein davar sheberva pachos mishnayim, however by a niddah the isha herself is believed -- eid echad.)


texts: A theological problem with the Miriam "Magdalene" story in Chagiga 4b

texts:
There is an interesting story at the bottom of  Chagiga 4b, top of 5a.

The Angel of Death is telling a Rabbi of an incident that happened.

The AoD has an assistant. The AoD tells him to reap Miriam A but he accidentally reaps Miriam B instead. The assistant asks if he should rectify the mistake by exchanging the two but AoD says not to. The unspent years allotted to Miriam B are given to a talmid chacham who will generate mitzvos for Miriam B but Miriam B does not enter the afterlife proper. She just sort of hangs around with the AoD in limbo until her years run out.

I accept that this may be an allegory, but how is it theologically acceptable that this sort of "creative accounting" goes on at the expense of people in a universe where God meticulously decrees every year "who by fire, who by water etc?" It seems that the answer to "why do bad things happen to good people" is because God tends not to care sufficiently to stop them as he can retroactively resolve the injustice by giving people more schar (heavenly reward) at the end, like an omnipotent airline that gives you free passes to the airport lounge because they were able to not lose your baggage but did anyway. Does God believe that he can create suffering such as the death of Miriam B (Which was the fault of heaven and not a human actor) and just make up for it by awarding schar?

http://halakhah.com/pdf/moed/Chagigah.pdf
Tosafos says that Miriam (probably Miriam A) was the mother of A Certain Person. Both Miriams are titled "Magdala" with different spellings.


texts: Does one have to pay a non-Jew back double?

texts: If someone stole from a non-Jew are they required to pay back double like to a Jew?


texts:
In general we say that to be "somech geulah l'tefilla" (connect redemption to prayer) it is required to start the Amidah immediately after finishing the bracha of Ga'al Yisrael in Shacharit, with no responses allowed between them.

I believe I heard at some point that some say the halacha on Shabbos is different, such that if you have not yet answered kedusha or barchu you should in fact make a hefsek (break) and answer.

Is this true? If so, what is the source?


texts: Rashi in Shelach 8 days c'neged 8 strings of tzitzis

texts:
It says at the end of Parshas Sheleach:

  דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם וְעָשׂוּ לָהֶם
  צִיצִת עַל כַּנְפֵי בִגְדֵיהֶם לְדֹרֹתָם וְנָתְנוּ עַל צִיצִת הַכָּנָף
  פְּתִיל תְּכֵלֶת

  "Speak to the children of Israel and you shall say to them that they
  shall make for themselves fringes on the corners of their garments,
  throughout their generations, and they shall affix a thread of sky
  blue [wool] on the fringe of each corner."

Rashi says there on the words, פתיל תכלת:

  על שם שכול בכורות. תרגומו של שכול תכלא. ומכתם היתה בלילה וכן צבע התכלת
  דומה לצבע רקיע המשחיר לעת ערב. ושמונה חוטים שבה, כנגד שמונה ימים ששהו
  ישראל משיצאו ממצרים עד שאמרו שירה על הים

  "A thread of sky-blue [wool]: Heb. פְּתִיל תְּכֵלֶת, so called because
  of the bereavement [suffered by the Egyptians] over the loss of their
  firstborn. The Aramaic translation of שִׁכּוּל, bereavement, is
  תִּכְלָא [a word similar to תְּכֵלֶת]. Moreover, the plague struck
  them at night, and the color of תְּכֵלֶת is similar to the color of
  the sky, which blackens at dusk; its eight threads symbolize the eight
  days that Israel waited from when they left Egypt until they sang the
  song at the [Red] Sea. - [Mid. Aggadah]"

Rashi says that the 8 threads of the tzitzis correspond to the 8 days that Yisrael waited after leaving Mitzriam until singing shira. Where does this come from? Why specifically the connection between the 8 days and the 8 strings of the tzitzis? (I realize much could be said in the realm of drush, I'm more asking in the realm of p'shat as Rashi brings this.) What significance is there to this?

(I realize also there is a famous question here since in fact it was only 7 days until klal yisrael waited until they sang shiur. That question doesn't have to be mentioned as I'm trying to address a different point in this Rashi.)


texts: No Minyan: Tired Netz vs. More Awake Later

texts:
Scenario: Minyanim are not available.

Is it preferable to pray at Netz with lower kavana (tired) or later in the morning (before zman krias shema) with more kavana (better rested)?

Although CYLOR, I'm curious if the Poskim discuss this question.


texts:
In Lamentations 2:8 what does it mean to "stretch out a line"?

Rashi says that it refers to a "line of judgment":

What might a "line of judgment" be?


texts:
Does anyone have a modern day psak on lightning without thunder colloquially known as "heat lightning"?  The Chaye Adam says it's caused by heat and he suggests that maybe is not what the gemara was talking about.  We now know that there is no distinction and the sound of the far away thunder either doesn't travel that far and/or it gets refracted upwards before it reaches us.  Despite the fact that

there is no distinction
the gemara doesn't make the distinction
the Chaye Adam is not 100% about the distinction

I still see people following the psak of not saying the bracha.


texts: Observant Jews' view of the mind of God in relation to rules

texts: Is it the view among observant Jews that God in fact cares about all the intricacies of observance? (as opposed, say, to what is in a person's heart and mind).


texts: What was the composition of Yaakov's two camps?

texts:
In Parshat Vayishlach Yaakov divides his group into two camps so that if one is attacked the other might escape.  How did he divide people between them?  Did Leah go in one and Rachel in the other, for example?  How were his children divided?  Were they equal camps, or was the idea that he could position a battle-ready camp to protect a camp containing all the weaker people?

Later when he meets Esav an order is given, but that seems to be one ordered procession, not two separate groups.


texts:
This Aish article about the meaning of the word "Adam"  states the following:

  The letter aleph is also a word which means to teach or inculcate.   It similarly indicates leadership, as implied by the related word aluf which means a general or tribal head.

A quick search of translate.google.com did not verify this statement.  Neither does the Collins English Dictionary, though it did (suprisingly, as it's an English dictionary) verified that the word origin suggests leadership based on the word aluf.

Is the source correct?  Is the letter Aleph (א) also a word that means "to teach, inculcate"?


texts: Is it "Vay-SHA-vucha" or "Va-YASH-vucha" in Anim Zemiros? I've heard both, and seen both in different siddurim. Any insight?


texts: Why isn't there confirmation outside the Reform Movement?

texts:
Why don't synagogues of movements other than Reform conduct a Confirmation ritual during the Holiday of Shavuot?  Although it is an innovation, it doesn't per se seem so halakhically problematic, especially because it is about confirming one's belief in the Jewish faith.  Sounds like a bit like Kabbalat ha-Torah, if you ask me...

(This section was written by Monica Cellio.)

Description of Reform Confirmation (can't speak for Conservative):  While there is some variation, the confirmation ceremony typically includes the following elements (based on personal observation and discussions on Reform mailing lists):

Confirmation is in a group, not individual like bar mitzvah.  The confirmands are usually finishing 10th grade, though a minority hold by high-school graduation instead.  So roughly age 16.  Confirmands are required to have continued their religious education after bar/bat mitzvah.
Confirmation is usually done as part of an evening service, either erev Shavuot or the erev Shabbat preceeding.
Confirmands usually lead part (sometimes all) of the service.
The rabbi or other community leader usually addresses the confirmands as a group.  There may or may not be brief individual blessings/misheberachs.
If confirmands speak, it is about their Jewish values and aspirations.

Confirmation does not involve or acknowledge a status change.  It is more about public declaration of one's continuing commitment to Judaism (not specifically Reform Judaism, though obviously they're Reform Jews).

Wikipedia article on Confirmation: (mainly discusses the Christian Confirmation, yet there is still some substance related to the Jewish Confirmation)

http://en.wikipedia.org/wiki/Confirmation

Below, I have posted a series of essays disputing this contentious issue that has been facing those of us who are part of the Reform community:

  Historically, the Reform Movement has viewed Confirmation as a significant educational milestone on the path of lifelong Jewish learning. In some communities, B'nei Mitzvah has taken on a greater role in the life cycle of a Reform Jew, superceding Confirmation. Should Confirmation continue as the vital rite of passage that it has historically held or should Confirmation be discarded as a relic in favor of B'nei Mitzvah?

http://urj.org/learning/torah/ten/eilu/archives/v4w1/
http://urj.org/learning/torah/ten/eilu/archives/v4w2/
http://urj.org/learning/torah/ten/eilu/archives/v4w3/
http://urj.org/learning/torah/ten/eilu/archives/v4w4/


texts: Why does the incense offerer get a chosen buddy?

texts:
Mishnayot Tamid 6:3 says that the kohen who wins the right to offer the daily incense brings a buddy with him to hold one of the vessels and help him retrieve any dropped incense:

מִי שֶׁזָּכָה בַקְּטֹרֶת, הָיָה נוֹטֵל אֶת הַבָּזָךְ מִתּוֹךְ הַכַּף וְנוֹתְנוֹ לְאוֹהֲבוֹ אוֹ לִקְרוֹבוֹ. נִתְפַּזֵּר מִמֶּנּוּ לְתוֹכוֹ, נוֹתְנוֹ לוֹ בְחָפְנָיו
The one who had won the right to the incense took the censer from the spoon and gave it to his friend or his relative. If some of it spilled into the spoon, he would give it to him and put it into his hands.

Why does the incense-offerer get to pick this assistant, as opposed to assigning the assistant by lottery, the way everyone else who does the daily service is assigned (as in 3:1 and 5:2)?

Why does the Mishna specify that the assistant is the offerer's friend or relative? Is there particular practical or symbolic significance to there being a prior relationship between these two kohanim?


texts:
I'm a little confused by Rambam Hil. Tefilla 1:4.

  Consequently, when someone would pray, he would be limited in his ability to request his needs or to praise the Holy One, blessed be He, in Hebrew, unless other languages were mixed in with it. When Ezra and his court saw this, they established eighteen blessings in sequence.

Is this saying that G-d only hears Hebrew?

If so, wouldn't this be limiting G-d? What if someone's tongue were cut off, what if he were in captivity and his mouth were shut by his captor? Does G-d not know the intent of our hearts?


texts: Miswa of Lifne Iwer isn't what the words mean literally?

texts:
My fellow Jew (let's call him Bob) and I were discussing the Miswa of "You shall not place a stumbling block in front of a blind person (Wayikra 19)". Bob was saying that that verse was referring to the literal translation of the Miswa, meaning that it is Asur to place a stumbling block before a blind man because of this Pasuk. I responded that it means what Rashi quotes from the Mefarshim before him and it has nothing to do with literally placing a stumbling block before a blind person. Then Bob tells me to look at Onkelus which translates the Pasuk into Aramaic literally. I responded that that's not a proof.

Summary:1) Does the Isur of "Lifne Iwer" also mean that you can't place a stumbling block before a blind person (I'm not asking if you're allowed to place a stumbling block, rather I'm asking if you did were you in violation of this Isur)?
2)If I'm right then is there is any source for not placing a stumbling block in front of a blind man?


texts: Why do korbanot require/allow exceptions from Shabbat restrictions?

texts:
Someone recently asked me why we keep Shabbat restrictions now if violation of those restrictions was clearly necessary to burn korbanot in the Beit Hamikdash.

My knee-jerk response is: God said so. He said that we have to keep these restrictions, and He said that we have to bring these korbanot, including on Shabbat. This is, of course, the first-order reason why our practices include this apparent contradiction.

However, I think it would be much more edifying - to the asker and also to me, now that my curiosity is piqued - if I could also explain why, to the best of our traditional knowledge, God made the rules that way. (To my surprise, I was unable to find anything directly addressing this point in R' Hirsch's commentary in some parts of the Torah where Shabbat is juxtaposed with the Mishkan and its service, such as Exodus 35:1-2 or Numbers 28:9-10.)

What are traditional conceptual understandings of why we take actions that are normally forbidden on Shabbat in order to bring korbanot?


texts: What is the source for "last in deed, first in thought"?

texts:
In the song Lecha Dodi the author states
סוף מעשה במחשבה תחלה - last in deed, [was] first in thought

I have seen this maxim attributed to Aristotle; is there a classic Jewish source for this in Tanacha, Chazal, Midrash etc?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Do the chefs need to be present when Eiruv Tavshilin is done?

texts: Do all those who will be cooking in the house need to be present when the Eruv Tavshilin is made, or can one person per household make it, and everyone else benefit from it?


texts: What were the 300 plagues of the Exodus?

texts:
The הגדה says:

  במצרים לקו חמשים מכות, ועל הים לקו חמשים ומאתים מכות

  In Egypt, they were struck with 50 plagues, and by the Sea [of Reeds], they were struck with 250 plagues

What were these 300 plagues?


texts: Can a pan used for frying eggs, also be used to fry sardines? Does this meet kashrut kosher laws?


texts: Do you have more information about the Algerian Yitro feast of boys?

texts:
My father told me the Algerian Jews do a feast similar to the Tunisian's Yitro feast of boys. It happens the same day. This feast is apparently called "Molke Tsion" and is dedicated to the glory of Zion (Sion may here be a deformation of SIOM: Seudat Yitro U Moshe). He also told me there was a tradition to drink a soup for this celebration.

Do you have more information about this Algerian celebration?

When was it created and why?

How do you celebrate it?


texts:
In the Seder HaDoros, published by R' Yechiel Heilprin in 1747, the author describes the life and legacy of many Jewish historical personalities including Rambam.

I'm not sure how historically accurate this book is considered to be, as many of the stories I read through seemed exaggerated and unlikely to be an objective portrayal of what events actually occurred. One example is the description of the Rambam being a beaten child who left home and stumbled upon the Ri MiGash whereupon he became a light to the nation. The Ri Migash died when the Rambam was seven, not leaving much time to study together. Another example would be the attribution of the צוואת הרמב"ם to Rambam, whereas we now know this to be untrue.

Anyway, the author lists the Rambam's works, and writes at the bottom of the right-hand column on עמוד נד/ב:

  פי' על התורה מובא בכנסת הגדולה

I am interested in following the trail behind this story. This line is a bit cryptic to me. Is the author saying that the commentary is brought down in a Sefer called כנסת הגדולה? If so, does anyone have information on this Sefer?

Furthermore, I have never seen this claim being made elsewhere. Are there any other references to a commentary the Rambam may have written on the Torah? There is a Sefer that claims to be the Rambam's commentary on Esther, but this is generally seen to be an unsubstantiated claim.


texts: After makkas kinnim and makkas shchin, did the respective makkos revert to their original state?

texts:
Makkas Kinnim came about by turning the dust of the ground into lice (Shemos 8:12-15). Likewise, Makkas Shchin came about by turning oven ash to boils (Shemos 9:8-12).

We know that Makkas Dam, the only other makkah that was created by transforming something, rather than summoning it from elsewhere or creating it out of nothing, the waters turned back to their original state after the Makkah.1 Did the same thing occur by Kinnim and Shchin? Did the lice revert to dust, and did the boils dissolve into oven ash? Or did they just vanish into nothingness?

1This can be inferred from Shemos 8:1, which discusses "rivers" - if the blood simply vanished, then there would be no rivers, as all of the previously existing water in Mitzraim turned into blood. And it couldn't have remained blood, as then Makkas Dam would have lasted far longer than its allotted week (see Rashi to Shemos 7:25). Thus, it must have been water. (Others say this fact explicitly.)


texts: What should one do if the shamash burns away before the other candles?

texts:
One important reason to keep a shamash candle burning in a hanukkiah is because Hanukkah candles are not supposed to be used except for fufilling the mitzvah.  The shamash candle allows one to use its light for other purposes like reading or finding ones way in a dark room.

This works for a while after the candles are lit, but some hanukkiot (menorahs) have a shamash holder that causes that candle to go out sooner than the others or a shamash could burn faster than the other candles just from the random variation in wax volume or flame size.  In this case, when a shamash is burned down and out, I think you should not use remaining candles for any mundane purpose.

What practical steps should one take if they find themselves in this situation?  I can imagine:

Blowing out the other candles if the minimum thirty minutes have passed and it is not Shabbat.
Replacing that original shamash with another shamash.
Turning on the electric lights in the room so that the remaining candles are only used for the mitzvah.

What have you read or been taught that is relevant to this situation?  What would be acceptable ways to handle it?  Are there other ways that I have not thought of?


texts:
If a woman is suitably dressed in a modest manner and is covered to the greatest degree possible, would she be permitted to pray whilst breastfeeding?

If yes, would this be reserved for sha'at hadchak or can she do this lechatchila?


texts:
Is one allowed to walk by an automatic door on Shabbos, if he/she has no benefit of the door opening (i.e. not walking in)?

How does this case compare/contrast to the walking by an automatic light on Shabbos?


texts: Who is "the blaspheming foe" of Maoz Tzur?

texts:
In the song Maoz Tzur it says

  לְעֵת תָּכִין מַטְבֵּחַ מִצָּר הַמְנַבֵּחַ -

which the OU translates as -

  When You will have prepared the slaughter for the blaspheming foe.

Who is this blaspheming foe of which we sing?


texts: Jew vs Gentile, terminology in the Jewish Holy Book(s)?

texts:
I have never understood fully the distinction between the Jewish race and the religion. I was wondering how the Chosen People/Jewish person vs Gentile is interpreted in the Jewish faith.

When the Jewish holy book (English interpretation of it) uses the word "Jew", does it mean the faithful, or the racial group? When this book says "Gentile"/"Goy", does it mean someone not practicing Judaism or everyone not born with Jewish genes? Are there multiple interpretation of this?

Thank you for any and all insights.


texts:
I heard that there were 7 nations in Israel,.
 why Shemos 3.8  only mentions 6?


texts: The stones of Joshua in Gilgal, are they still there today?

texts:
(Joshua 7 : 26)

And they raised over him a great heap of stones to this day. So the Lord turned from the fierceness of His anger. Therefore, the name of that place was called, The Valley of Achor, to this day.

What does it mean to this day ? Is it referring to the day the book was written or what?


texts: There are those that use baby wipes on Shabbos, and those that do not. And then there are those that use only the thinner ones and not the thick ones. What is considered thin and what is considered thick?


texts: If one is noder hana’ah from a smartphone, what is included?

texts:
Let’s say someone says he is noder hana’ah from a smartphone. What is included in the Neder?

I assume that using the physical object (ex. as a paperweight) would be out. I assume that using the software on it (ex. calls, texting, games, StackExchange) would also be forbidden, since Nedarim go after the common usage of the terms, and “usage of a phone” would include the data on it as well.

What about things which don’t directly involve a phone? Many phones have a hotspot function on them. Can one have his hotspot turned on (from before the Neder, or have someone else turn it on, perhaps), and then use the Internet on a different device using this hotspot? What about devices which require proximity to a phone - say, a smart watch? Maybe a person doesn’t want to use his phone at all - he just wants people to think highly of him because he owns a fancy iPhone X, so he keeps it out on the table. Is that considered usage?*

In all of these cases, he’s not directly using the object. In the hotspot case, he’s using its data, but not on the device itself. In the smart watch case, he’s not using the phone, but rather his proximity to it. In the iPhone X case, he’s technically not using the phone at all. In which of these cases, if any or all, would the Neder apply?

*The question is asked regarding a borrower if borrowing for this purpose is considered borrowing. The Gemara doesn’t answer it (BM 96a). Can the same question be asked here? Are Nedarim and She’eilah a perfect parallel?


texts:
I was reading an article today on circumcision a news website I frequent. It displayed a picture from the tomb of Ankhmahor, a high ranking Egyptian official that was, apparently, responsible for mass circumcisions in Egypt. This is the earliest archeological evidence we have for Bris Milah.

My mind immediately went to the story about how Yosef demanded that the Mitzrim circumcise themselves in order to receive grain from his storehouse during the famine. There are other significant similarities between the two personalities which lead me to wonder:

Is it possible to identify the historic Ankhmahor with the biblical Yosef?

More details:
Ankhmahor is similar to Imhotep his importance to Egypt, he was called "first" to Pharoah (Yosef was called Av), called "physician" even though he wasn't. The first scene in his tomb is agricultural (referencing the feast/famine?), followed by artisans presenting goods (amassing egyptian wealth), followed by circumcision. Seems to fit the structure of Chumash. Like Imhotep, he was known as a "Ra priest." Imhotep's tomb is unknown, but rumored to be in Saqqara like Ankhmahor's tomb. Ankhmahor's tomb has extremely strong words for people disturbing it, but I can't find anything about the condition of his mummy, or whether it even exists (possibly taken out of egypt?).

But it was really the circumcision that drove the comparison home for me and made everything click.


texts: Can you derive benefit from another Jew's melacha if it happened a long time ago?

texts:
We aren't supposed to derive benefit from melachot performed by other Jews on Shabbos. But what if it didn't happen this Shabbos?

What if our guest brought a bottle of liquor as a gift last Shabbos, and we understand he carried it outside an eiruv. This Shabbos, can we drink it? If we did, is the transgression equivalent to having drunk it last Shabbos?

What if the melacha happened many weeks (/months/years) ago?

Note: I understand that the obvious assumption is that the answer is "No, we can't drink it," but I am curious to see if this is authoritatively treated in a source.


texts: Can someone eat before davening if you overslept and missed Shacharis?

texts: Can someone eat (or do other prohibited things) before praying the Shemoneh Esrei of mincha if they overslept and missed shacharis (and hence had not prayed until then)?


texts: Pischei Teshuva usually cites Ba'er Heitev

texts:
I haven't checked if this is true elsewhere, but I keep noticing in Yoreh Deah that the Pischei Teshuvah +80% of the time cites the Ba'er Heitev in the name of the Shach or the Taz. He could have simply cited the Shach or Taz directly. He sometimes does this, but it's definitely not the norm.
For example, Pischei Teshuva to Yoreh Deah 89 #2, 89 #7, 91 #2  all quote the Ba'er Heitev in the name of the Shach/Taz.
Pischei Teshuva to Yoreh Deah 91 #10, 92 #1 he quotes the Shach directly.
Is there a reason for this? Did he not have access to the Shach/Taz? Doesn't seem like it, as he sometimes cites them directly.


texts: When we count the Sefiras Haomer, why do we count up and not down?


texts:
Jethro was called by 7 names in the Tanach.  Rashi summarizes:

שֶׁבַע שֵׁמוֹת נִקְרְאוּ לוֹ: רְעוּאֵל, יֶתֶר, יִתְרוֹ, חוֹבָב, חֶבֶר, קֵינִי, פּוּטִיאֵל
He was called by seven names: Reuel, Jether, Jethro, Chovav, Cheber, Keni and Putiel. [Rashi on Ex. 18:1]

The Sources elaborate:
1-He was called יֶתֶר  Yeter (from יִתֵּר, “to add”) because he caused the addition of a Torah portion, Yitro (Ex. 18:1-20:23) and he was he was “abundant” (yiter) in good deeds.
2-Jethro, because when he converted to Judaism a letter (vav) was added to his name: יִתְרוֹ.
3-Chovav חוֹבָב, because he “loved” (חִבֵּב) God and the Torah [Mekhilta d'Rabbi Yishmael 18:1:2].
4-Reuel רְעוּאֵל: Torah says Reuel was Chovav’s father, but sometimes children call their grandfather “father”. [Sifrei Bamidbar 79, on Numbers 10:29]
5-Keni  קֵינִי  [in Judges 1:16], because he was “zealous”(kinei) for God and “acquired” (kanah) the Torah [Mekhilta Yitro 1].
6-Chever  חֶבֶר [in Judges 4:11], because he was the “associate” of God.
7-Putiel פּוּטִיאֵל [in Ex. 6:25], because he had renounced idolatry (niftar). A different interpretation: “he fattened calves” (pittem) for idolatrous sacrifice. [Bava Batra 109b]
(1) However, Balak, Korach and Sarah have Torah portions named after them and their names were not changed. Also, (3), (5) and (6) are the same general idea.  (2) and (7) are also the same idea.
Do the Sources discuss why there was a need for this proliferation of names, not emulated elsewhere?


texts:
I have found many different types of midrashic works. Some are, as far as I can tell, accepted as being authoritative. Meaning they were written (compiled?) by the sages in roughly the Talmudic era. Examples would be Bereshis Rabba, Midrash Tanchuma, Pirkei d'Rebbi Eliezer.

Then there are midrashim that seem to be apocryphal. Such as Sefer Zerubavel, The Sword of Moses and others which seem to be more like fiction based on Torah/Chazal. They also seem to be of a later origin.

Finally there are some midrashim which seem to be in a gray area, they are not the mainstream but I have seen referenced in traditional rabbinic writing, such as Midrash Abba Gorion, the Alphabet of Ben Sira, etc. (there have been termed "smaller midrashim")

I would like to know if there is a list of 'kosher' midrashim. I.e. ones which Orthodox Judaism has accepted as authentic.


texts:
I was recently asked to fast as a part of a multi-faith community fast as spiritual preparation for doing voter engagement work (I work for a multi-faith, multi-ethnic community organization.)

Here is what I was asked:
"As a community, we will be working together to turn the voices of our communities into votes and it feels fitting to begin this journey collectively.  Personally, I will be asking God to empty me of my fears and concerns and to fill me with strength and power.  What will it mean to you?"

Somehow, this doesn't seem to resonate with Jewish traditions of fasting (ie mourning or strength for a time of great oppression). What does Halacha have to say about fasting for non-halachic reasons?


texts:
Shulchan Aruch Orach Chayim, Siman 3, Seif 1 says;
 כְּשֶׁיִּכָּנֵס לְבֵית הַכִּסֵא יֹאמְרוּ הִתְכַּבְּדוּ מְכֻבָּדִים וְכו'.
וְעַכְשָׁו לֹא נָהֲגוּ לְאָמְרוֹ

When one enters into the throne room (bathroom stall), say: "התכבדו מכובדים, etc." But now we are not habituated to recite it.

What is the full phrase? Where is it from? What does it mean? Why don't we say it anymore? And should we say it? I thought we weren't allowed to speak in a bathroom.


texts: Watering flowers or vegetable on Chol Hamoed

texts:
The first mishna in Moed Katan delineates limitations on agricultural work that may be performed on the less sanctified intermediate days of a festival (chol hamoed).  The Shulchan Aruch (OC 537) codifies these limitations based on the principle of substantial loss (davar ha'aved), whereby which, if a field would be ruined if not watered, minor efforts are allowed to save it.  How does this translate to modern applications of leisure gardening - e.g. of decorative flower beds or vegetable gardens that are grown for decoration or as a hobby, but not out of a financial need? If seeds planted before the festival would die if left unwatered, is that considered a davar ha'aved, even though there is no significant economic impact?  Where is the halachic line drawn?

(These sites sound like they are lenient, but they do not appear to provide explicit sources or reasoning:

https://www.ou.org/torah/halacha/hashoneh-halachos/sat_10_26_13/
http://helpfulhalacha.blogspot.com/2010/04/laws-of-chol-hamoed-intermediate.html


texts: What is typically the association for Psalm 121? Is it associated specifically with the yamim noraim (Days of Awe), or is there another association?


texts:
I asked here and was answered here that there exists free means on the internet to learn the trup of Tehilim, siferei emes.

Someone even linked a YouTube video of a kid reading with the trup.

However, while learning the material, and also evident in the video, there seems to not be present an equivalent of the ‘special end note’ that exists by Torah readings and Haftorah readings. (Meaning at the end of an Aliyah or the end of the haftorah)

I am looking for the answer, on good authority, whether or not it does or does not exist in this trup. As I understand it, when people read navi with trup, they would end the perek with the same note as one ends a haftorah. And therefore, when reading a chapter of teheilim for example, there would be an equevlent.


texts:
According to Bava Kamma 79b, the penalty difference between a ganav and a gazlan is that the robber does not disrespect Hashem -- he commits his crime in full view of anyone, man or God but the thief hides his action from man (showing he fears man more than God).

Is there a parallel distinction made when assessing the reward for performing mitzvot? If I obey a mitzvah only publicly is it "worth" less because it shows that I am driven by man's opinion more than God's? What if I perform it in public and in private but only out of respect for another person's sensibilities and not because Hashem commanded it - would the "reward" be any different? Could there be a difference even in whether someone is yotzei through his performance if the motivation is not driven by Hashem?


texts:
I have seen many divrei torah about the fact that Har Sinai was not the tallest mountain (based on Sota 5a) and the importance of humility in acquiring torah. But, why was the torah given on a mountain at all? If anything, based on these divrei torah, you would expect it to have been given in a valley.

What was the reason that Hashem gave the torah from on top of a mountain?


texts: Out of Eretz Yisroel there are those that do Hakafos on Shmini Atzeres at night and some that even do it by day. Mostly I think it is by the Chasidim. Does anyone know of any Yeshivish or non Chasidish place that makes Hakofos on Shmini Atzeres?


texts:
There is "famous" thing that is said over in the name of the Baal Shem Tov. It's essentially that one who sees faults in others, really himself has that fault in themselves. And perhaps the one who sees the fault "more", the more he himself has that particular fault or bad trait, etc.

Is this written down anywhere? What is the source that the Baal Shem Tov said it?
Is this idea expressed anywhere else in Jewish literature?
Are there are those that disagree openly with this idea?


texts: I heard that there was a sefer written that has approximately 100 answers to the question of whether the Avot kept all of the Mitzvot. If anyone know about this and has the name of the sefer and author, please let me know. I presume it's out of print.  But it would nonetheless be helpful information. Thank you.


texts: What did the Kohanim do if there was nobody who hadn't already done the K'toret?

texts:
In the Mishna (Tamid 5, 2), it says that only a Kohen who had not done the K'toret yet could do it.

מסכת תמיד פרק ה - משנה ב
אָמַר לָהֶם, חֲדָשִׁים לַקְּטֹרֶת בֹּאוּ וְהָפִיסוּ. הֵפִיסוּ,

But what would they do if there was nobody who hadn't done it before? i.e, if in this mishmar, there was a small family group, which had just been hit with a virus that attacks those below the age of 35. So now all of the young Kohanim are incapacitated, and only the ones who had done it before were left. What would they do?


texts: Who created the trop (cantillation) for leining? Is it a Mesorah from when the Torah was written?


texts: Leviticus 4:20 in most English bible translations use "atonement" which is poor translation of Hebrew's kaphar (cover)

texts:
This is a follow-up question to the previous:
Similarity between atonement in Leviticus 4:20 & cover in Genesis 6:14 in terms of semantics, wording/phrasing, lettering/grammer, pronunciation?

Leviticus 4:20 (ESV) Thus shall he do with the
bull. As he did with the bull of the sin offering, so shall he do with
this. And the priest shall make atonement for them, and they shall be
forgiven.
Leviticus 4:20  (NKJV) And he shall do with the bull
as he did with the bull as a sin offering; thus he shall do with it.
So the priest shall make atonement for them, and it shall be forgiven
them.
Leviticus 4:20 (KJV)
20 And he shall do with the bullock as he did with the bullock for a
sin offering, so shall he do with this: and the priest shall make an
atonement for them, and it shall be forgiven them.
Leviticus 4:20 (NASB 1995)
20 He shall also do with the bull just as he did with the bull of the sin offering; thus he shall do with it. So the priest shall make

atonement for them, and they will be forgiven.
4:20 Hebrew OT: Westminster Leningrad Codex

וְעָשָׂ֣ה לַפָּ֔ר כַּאֲשֶׁ֤ר עָשָׂה֙ לְפַ֣ר הַֽחַטָּ֔את כֵּ֖ן יַעֲשֶׂה־לֹּ֑ו וְכִפֶּ֧ר
עֲלֵהֶ֛ם הַכֹּהֵ֖ן וְנִסְלַ֥ח לָהֶֽם׃
ויקרא 4:20 Hebrew OT: WLC (Consonants Only)

ועשה לפר כאשר עשה לפר החטאת כן יעשה־לו וכפר עלהם הכהן ונסלח להם׃

Genesis 6:14 (NASB 1995)
14 Make for yourself an ark of gopher wood; you shall make the ark with rooms, and shall cover
it inside and out with pitch.
6:14 Hebrew OT: Westminster Leningrad Codex

עֲשֵׂ֤ה לְךָ֙ תֵּבַ֣ת עֲצֵי־גֹ֔פֶר קִנִּ֖ים תַּֽעֲשֶׂ֣ה אֶת־הַתֵּבָ֑ה וְכָֽפַרְתָּ֥ אֹתָ֛הּ
מִבַּ֥יִת וּמִח֖וּץ בַּכֹּֽפֶר׃
בראשית 6:14 Hebrew OT: WLC (Consonants Only)

עשה לך תבת עצי־גפר קנים תעשה את־התבה וכפרת אתה מבית ומחוץ בכפר׃

Many Thanks to @schmerel for the following answer:
-----Excerpt from @schmerel answer   https://judaism.stackexchange.com/a/119089/22565  -----------
Although in Genesis כפרת אתה מבית ומחוץ בכפר׃ clearly means tar and not atonement like it means in Leviticus, at least one medieval rabbinic opinion suggests that they share a similarity in that both tar and atonement cover up for something that had once been present.
Similarly some of the other words with the root of כפר listed above and other places that the word is used in the Bible indicates a covering up or making something no longer present in front of us.

Also many thanks to @rosends for his comment
-Reference Provided by @rosends comment:  https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=h3722 ----
----Reference:  https://www.dictionary.com/browse/atone?s=t  -------------------------------------

atone
[ uh-tohn ]
SEE SYNONYMS FOR atone ON THESAURUS.COM
verb (used without object), a·toned, a·ton·ing.
to make amends or reparation, as for an offense or a crime, or for an
offender (usually followed by for): to atone for one's sins.
to make up, as for errors or deficiencies (usually followed by for):
to atone for one's failings. Obsolete. to become reconciled; agree.
verb (used with object), a·toned, a·ton·ing.
to make amends for; expiate: He atoned his sins.
Obsolete. to bring into unity, harmony, concord, etc.

Based on and @rosends and @schmerel response answer/comment from the previous question , it seems that the following Hebrew word:

כָּפַר

which is pronounced in English as

Transliteration kaphar
Pronunciation kä·far' (Key)

which suggests/hints/indicates "cover" is a poor synonym for the word "atone"(or even atonement) because "atone"(or even atonement) seems so much more thorough/meticulous than "cover"
Therefore, is the translation of Leviticus 4:20 in most English bible translations poorly translated because of the use of the word "atonement"?  Could someone please provide feedback?


texts: Is it a mitzvah to escape the death penalty from a secular court?

texts:
This question addresses whether it is a mitzvah to attempt to escape the death penalty if it is imposed by a Jewish court. The answer to this question seemed to be that it is not a mitzvah to attempt to escape capital punishment that is imposed by a Jewish court, as this answer to a different, but similar, question mentions that the execution serves as atonement for sins committed.

My question is whether it is a mitzvah to attempt to escape the death penalty imposed by a secular government.  Suppose it is a legitimate government (such as the United States), and that the crime is something for which capital punishment could conceivably be considered fair (such as murder).

Normally, it is incumbent on us to protect ourselves from danger. Does this situation invoke that requirement?


texts: Kiddush Levana - saying certain Pesukim 3 times

texts:
There are a whole bunch of Pesukim that we say 3 times at Kiddush Levana.

1 - Why do we say these specific Pesukim 3 times?

2 - Specifically I am curious why we say Shalom Aleichem 3 times?


texts: Can we argue with gedolim when we are sure that we are right?

texts:
I recently saw a teshuva by Rabbi Moshe Feinstein, Ohrach Chaim Volume 1 Teshuva 109, that quotes a letter from Rabbi Menashe Klein asking a question on Rabbi Moshe's psak but saying that he does not mean to argue with a Gadol! Rabbi Moshe replies with a long Hakdomo, saying how a person is allowed and must argue when he sees the truth somewhere else even if it means going more lenient. I wondered if this comes with any restrictions, as in how good do you have to be to able to confidently argue with a gadol?

Perhaps you have to been through the sugya yourself?

Perhaps you have to be a rov?

Perhaps you have to be Reb Menashe Klein?


texts: How many prophets were there and who were they?

texts:
How many prophets are recognized by Judaism, and what were their names?

I found a website that claims the number of prophets is 124000. Is this true?

Are all of their speeches or writings documented? Where can I find them?


texts: Yosef or Yose? Which is the correct name?

texts:
Why does Mishnah Chagigah 2 say "Yosef" in the translation, rather than "Yose"? Is this a mistake?
For both Yose's, this word, "יוֹסֵי", is used. Why did the translator translate one name as Yose and the other as Yosef, rather than translating both names as Yose or both names as Yosef?
My knowledge of Hebrew isn't the best, so maybe I'm missing something obvious...(apologies in advance)


texts: Is masturbation prohibited for those that aren't married?

texts:
This article seems to claim that for single men masturbation isn't forbidden. It is a little bit over my head, especially since most of the modern day literature (albeit based largely on the Zohar and Kabbalah) seems to hold the "destruction of seed" as a horrible crime against G-d (lengthening the exile etc.).
Is there any basis for this claim (i.e has it been dealt with in other sources)?
(note: at the bottom of the article in the comments section, I've noticed there are several upset posters that accuse the author of the article of causing the masses to sin, so it sounds like there is some sort of issue with the author's logic)
(note: this is not asking about the history of masturbation being forbidden, but who falls under the prohibition)


texts: Leishev Basukkah before Shehechiyanu or after?

texts:
According to my minhag: on the first night of Sukkos by Kiddush, Leishev Basukkah [לישב בסכה] is said before the bracha of Shehechiyanu [שהחינו]. On the second night, however, Shehechiyanu is said before Leishev Basukkah.

According to other minhagim: Leishev Basukkah is always said first.

So what's up with that? Why should one be said before the other? Which should normally be said first? And why the switch for me?


texts: Is a bracha required prior to eating nutritional yeast?

texts:
There is something called nutritional yeast. It seems that it is generally used as an additive to recipes or as a seasoning.

If one ate this, plain, what bracha should he make prior to eating this? According to this site, yeasts are fungi, so I assume that the bracha would be shehakol - similar to mushrooms. However, from what I could glean from my searches, there doesn't appear to be a habit or suggestion to eat plain yeast, and it seems to always be used in something else. Thus, it's possible that it may not be considered a "food" and perhaps requires no bracha at all.


texts: How do you handle possible Shabbat issues when receiving a jury summons?

texts:
The last time I was summoned for jury duty it was mid-week in January, and I made a point of telling the lawyers during questioning that I would have to be home before sunset on Friday.  They were not concerned (and I was picked for the jury, and they settled the case an hour later so it ended up not mattering).  A friend was recently seated on a jury where the trial ran longer than anticipated and they convened court on Saturday.  My understanding is that they were told, not asked, about this scheduling.  This made me wonder how one ought to handle this as a juror.  I would hope that the answer is not "always try to get out of jury duty" because this is an important civic obligation that we should take seriously if we can do it without violating halacha.

So my question is: how should a prospective juror handle a trial that might run into Shabbat?  What kinds of accommodations might be available?


texts: Can the Shaliach Tzibbur rely on the Amidah repetition to recover from something he forgot to say?

texts:
If someone frogot to recite ya'aleh Veyavo during Rosh Hodesh Shacharit, and he has finished the Amidah, he would need to repeat the whole Amidah.

Let's say the chazan forgot this during his silent Amidah. Can, he rely on the fact that he will say it during the aloud Amidah? Or, would he have to repeat the silent one, again?

What, if, for example, he realizes that he forgot to say this just before finishing his own silent Amidah. Someone who is not chazan, would return to Ya'aleh Veyavo and repeat from that point forward. Should that chazan be doing this, too? If so, why is that not considered tircha detzibbur ("burdening the congregation")?


texts: Are preservatives called a "davar ha'mamid"

texts:
At the end of YD Siman 87 we find the dinim of "mamid". Over there it's speaking about cheese made in the skin of the kevah of a nevilah of treifah. The Rema explains that because it is an issur for itself and a "mamid" (an integral ingredient in making this cheese that without it it wouldn't come to be) is therefore not buttel even in 1000 parts.

What about if there would be mixed in some sort of ingredient that is also "issur" however is not used as a "mamid" but rather used as a preservative that would help sustain the the product that it should stay fresh longer. Would this also be considered a "mamid"? Or perhaps since it doesn't affect the main part of the food that it wouldn't have the din of a mamid (the food can be made without this preservative however it does help to extend the life of it.)

The Rema does add in over there that if there are 2 ingredients (one issur and one heter) that are both an integral part then it would be muter if there is 60 parts against the issur. However the preservatives are seemingly not an "integral" part (which it in and of itself could be the answer to the question.) Tzrich iyun.

I'm looking for a clarity in this issue so please provide sources either way.


texts: If one holds that chadash is assur chutz l'aaretz (or is in Israel), and accidentally cooked a chadash product, would the taam of the chadash that is absorbed in the keilim be a concern, and would you need to kasher the keilim?


texts: Yibum and Chalitzah: stringency or leniency?

texts:
In Yevamoth 8a, we discuss a group of women (enumerated in mishna 1:1) with whom neither yibum (levirate marriage) nor chalitzah (the rejection of levirate marriage) takes place.

According to the gemara, there are two places in Torah whence we can learn about levirate marriage: a man's brother's wife and a man's wife's sister.  The former is a situation in which a man A performs either yibum or chalitzah with his brother B's wife when B dies without children (where normally a man's brother's wife is forbidden to him); the latter is that a man may not perform yibum or chalitzah with the sister of his wife.

Up to this point, the gemara has compared the group of women (enumerated in the first mishna) with a man's wife's sister (and hence they are exempt from yibum and chalitzah).  The gemara now asks why we don't compare this group to a man's brother's wife, and hence permit yibum and chalitzah with them.  The first answer given reads as follows.

  אמר ליה רב אחא מדפתי לרבינא מכדי כל עריות איכא לאקושינהו לאשת אח ואיכא
  לאקושינהו לאחות אשה מאי חזית דאקשת לאחות אשה אקשינהו לאשת אח איבעית
  אימא לקולא וחומרא לחומרא מקשינן

  Said R. Aha of Difti to Rabina: Consider! All forbidden relatives
  might be compared to a brother's wife and might equally be compared to
  a wife's sister, what reason do you see for comparing them to a wife's
  sister? Compare them rather to a brother's wife! — If you wish I might
  say: When a comparison may be made for increasing as well as for
  decreasing restrictions, that for increasing restrictions must be
  preferred. [translation from here]

The gemara answers that permitting yibum would be a leniency, since we would be permitting a marriage where normally (outside of a yibum situation) it would be forbidden.  The gemara asserts that we prefer not to do that if there is a stringency that could be applied instead.

My question: is this stringency not a stringency that might lead to a leniency (חומרא דאתי לידי קולא)? Should we not also require chalitzah as a stringency before the woman marries someone else?

Consider, for example, the case of two brothers A and B, where A is married to X, and B is married to Y, who is X's mother.  Say that B dies without children, and Y comes to A for either yibum or chalitzah.  The gemara says that as a stringency, we do not allow A to perform yibum or chalitzah with Y. However, Y is now allowed to go marry C, another man who is not forbidden to her.  If we really should have compared the group of women to a man's brother's wife and not to a man's wife's sister, do we not now have a situation where Y and C might be in an adulterous relationship, as Y wasn't properly cleared from her previous marriage to B?

Note: Many of the unqualified statements in this question should be qualified, but for the sake of trimming an already long question, I left out the qualifications.


texts: What steps are required to make aliyah to Israel?

texts: As a Jew born in the USA, if I wanted to move to Israel, what steps would I have to take? Can someone who has done so describe what the process involves? I don't know anyone who has.


texts: Transliteración de la Amidá en Español - Transliteration of the Amidah into Spanish

texts:
Estoy buscando una transliteración del rezo Shemoné-Esré en la lengua español. ¿Puede usted, por favor, ayudarme? Yo también quiero los rezos y cánticos para el Shabat.

I'm looking for a transliteration of the Shemone Esre into Spanish.  Can you please help me?  I also want the prayers and songs (Zemirot) for Shabbat.


texts: Esav took his wives from among the girls of Cana'an? (Breishit 36:2)

texts:
There appears to be a Torah contradiction regarding the statement that Esav took his wives from among the women in the land of Cana'an as stated in Breishit 36:2.

verse 2 lists Adah, whom Rash"i says was Basmat bat Eilon (not to be confused with the "Basmat" mentioned in verse 3) and Ahalivamah, whom Rash"i says is Yehudit.

verse 3 mentions Basmat bat Yishma'el (whom Rash"i says is Machla)

Looking back at Breishit 26:34, we see that two of his wives, Yehudit and Basmat were, indeed from Cana'an. But in Breishit 28:8-9 it says that because Esav saw that his father didn't like the women from Cana'an, he specifically took Machalat as his wife. So Machalat, was not from the women of Cana'an. How does that reconcile with 36:2 that implies that all his wives were women from Cana'an?